०५५ रायस्पोषप्राप्तिः

55. To Agni.

रायस्पोषप्राप्तिः।
१-६ भृगुः। अग्निः। त्रिष्टुप्, २ आस्तारपङ्क्तिः, ५ त्र्यवसाना पञ्चपदा पुरस्ताज्ज्योतिष्मती।

[Bhṛgu.—ṣaḍṛcam. āgneyam. trāiṣṭubham: 2. āstārapan̄kti; 5 ⌊i.e. 5 and 6 a, b of the Berlin ed.⌋. 3-av. 5-p. purastājjyotiṣmatī.] ⌊of 6 (= 6 c, d, 7 a, b of Berlin ed.), the definition is lacking: see my note to vs. 6.⌋

Comment

Only the first verse is found in Pāipp. (in xx.). The comm. points out that the hymn is plainly meant to be used in the early morning worship of Agni, but quotes no authority. ⌊As to a seventh verse, see SPP’s Critical Notice, vol. i., p. 24, and see under vss. 5 and 7.⌋

Translations

Translated: Ludwig, p. 363; Griffith, ii. 312.

A hymn to Agni for protection and prosperity

Translation

1. Night after night bringing to him without mixture, as fodder to a
   horse that stands, let not us, O Agni, thy neighbors, receive harm,
   reveling with abundance of wealth, with food (íṣ).

Notes

The verse corresponds nearly with VS. xi. 75, also with a verse in TS.
iv. i. 10¹ and MS. ii. 7. 7. VS. begins a with áhar-ahar (but śB.
vi. 6. 4¹ ⌊like KśS. xvi. 6. 2⌋ gives a pratīka with rā́trīṁ-rātrīm
instead), TS. reads with us, and MS. has rā́trīṁ-rātrīm ⌊and repeats
the pratīka at iii. 1. 9, p. 12¹²⌋. At end of b, all have asmāi
unaccented. In d, all put ágne at the beginning, ‘gne mā́ te
práti-. In a, all the authorities have áprayātam ⌊an isolated
-tum counts for nothing⌋, and so has the text of the comm., according
to SPP., who prints áprayātam. But the comm. in his explanation has
aprayāvam, which he glosses by apracchidya or sāṁtatyena ⌊which
harmonizes well with the sádam ít of iii. 15. 8 a⌋; ⌊the six Yajus
texts just cited (both verses and pratīkas) all read áprayāvam, on
which the Berlin emendation* rests⌋. ⌊Weber, Ind. Stud. xvii. 251,
cites K. xvi. 7 as reading rātrīṁ-rātrīm, with the rest as in VS.; and
Knauer, Index to MGS., p. 155, adds K. xix. 10 and Kap. S. xxx. 8.⌋ The
second half of our iii. 15.8 above agrees precisely with our c, d
here; the first half differs a good deal, ⌊having for a viśvā́hā te
sádam íd bharema, and ending b with jātavedaḥ instead of ghāsám
asmā́i. Ppp. has in a aprayāmaṁ, at end of b agne for
asmāi (as in our vs. 7), and in d ‘gnāi mā te pr- (intending the
same as the Yajus texts).

*⌊Griffith’s version of áprayāvam is ‘with care unceasing’ (AV.VS.);
and Eggeling’s is ‘unremittingly’ (śB.); so also W. at iii. 5. 1 (see
the note); and in his Roots he connects -yāvam only with root yu
‘separate’; one does not see why he departs from that here:
nevertheless, the sense ‘mix’ is well avouched for the root yu ‘unite’
with pra by JUB. i. 8, yathā madhunā lājān prayuyād evam (see JAOS.
xvi. 88 and 228).—I may add in the proof that even the Anukr. reads
aprayātam, but that the Yajus readings, and the sádam it (W.
‘constantly’) of iii. 15. 8, seem to place the Berlin emendation beyond
doubt: and that the Ppp. reading aprayucchan at iii. 5. 1 helps to
establish for the Vulgate not only the form áprayāvam as gerund, but
also the meaning ‘without being careless’ or ‘unremittingly’ as against
‘without mixing.’⌋

2. Of thee that art good what arrow [is] in the wind, this is that of
   thine; therewith be gracious to us. Let not us, O Agni, thy neighbors,
   receive harm, reveling with abundance of wealth, with food.

The translation follows the text of the mss. rather than our
emendations, as the latter afford no more satisfactory sense than does
the former. Several authorities, however, read yā́ta instead of vā́ta
(one has vā́ca; one ī́ṣuḥ, two éṣuḥ; ⌊and so on⌋): the pada-mss.
divide vā́taḥ: íṣuḥ: sā́. The comm’s text has iṣa; but how his
explanation is related to the text is hard to see: he agne vāsakasya
tava yā ’nugrahabuddhir annapradasya yā cā ’nugrahabuddhis tayā ‘smān
sukhaya; that is all.

Bringing, as ’twere, with care unceasing fodder night after night to feed this stabled Courser, Joying in food and in the growth of riches, may we thy neigh- bours, Agni, ne’er be injured.

रात्रि॑म्ऽरात्रिम्। अप्र॑ऽयात॑म्। भर॑न्तः। अश्वा॑यऽइव। तिष्ठ॑ते। घा॒सम्। अ॒स्मै। रा॒यः। पोषे॑ण। सम्। इ॒षा। मद॑न्तः। मा। ते॒। अ॒ग्ने॒। प्रति॑ऽवेशाः। रि॒षा॒म॒। ५५.१।

• अग्निः
• भृगुः
• त्रिष्टुप्
• रायस्पोष प्राप्ति सूक्त

गृहस्थ धर्म का उपदेश।

पदार्थान्वयभाषाः - (रात्रिंरात्रिम्) रात्रि-रात्रि को (अस्मै) इस [गृहस्थ] के लिये (अप्रयातम्) पीड़ा न देनेवाले (घासम्) भोजनयोग्य पदार्थ को, (तिष्ठते) थान पर ठहरे हुए (अश्वाय) घोड़े के लिये (इव) जैसे [घास आदि को], (भरन्तः) धरते हुए, (रायः) धन की (पोषेण) पुष्टि से और (इषा) अन्न से (सम्) अच्छे प्रकार (मदन्तः) आनन्द करते हुए (ते) तेरे (प्रतिवेशाः) सन्मुख रहनेवाले हम (अग्ने) हे अग्नि ! [तेजस्वी विद्वान्] (मा रिषाम) न दुःखी होवें ॥१॥

भावार्थभाषाः - गृहस्थ लोग, जैसे रात्रि में थके घोड़े को घास अन्न आदि देकर प्रसन्न करते हैं, वैसे ही मुख्य परिश्रमी पुरुष को आदर करके सुखी रक्खें ॥१॥

टिप्पणी: यह मन्त्र कुछ भेद से यजुर्वेद में है-११।७५ और ऊपर आ चुका है-अ० ३।१५।८ ॥ १−(रात्रिंरात्रिम्) प्रतिरात्रिम् (अप्रयातम्) यत ताडने, णिजन्तात्-क्विप्। अताडकम्। सुखप्रदम् (भरन्तः) धरन्तः। पोषयन्तः (अश्वाय) घोटकाय (इव) यथा (तिष्ठते) स्वस्थाने वर्तमानाय (घासम्) भक्षणीयं पदार्थम् (रायः) धनस्य (पोषेण) वर्धनेन (सम्) सम्यक् (इषा) अन्नेन (मदन्तः) हृष्यन्तः (ते) तव (अग्ने) हे तेजस्विन् विद्वन् (प्रतिविशाः) प्रत्यक्षं वर्तमानाः (मा रिषाम) कर्मणि कर्तृप्रयोगः। हिंसिता मा भूम ॥

या ते॒ वसो॒र्वात॒ इषुः॒ सा त॑ ए॒षा तया॑ नो मृड ।
रा॒यस्पोषे॑ण॒ समि॒षा मद॑न्तो॒ मा ते॑ अग्ने॒ प्रति॑वेशा रिषाम ॥२॥

Here is thine own desire for wealth: through this be gracious unto us. Joying in food and in the growth of riches, may we thy neigh- bours, Agni, ne’er be injured.

या। ते॒। वसोः॑। वातः॑। इषुः॑। सा। ते॒। ए॒षा। तया॑। नः॒। मृ॒ड॒। रा॒यः। पोषे॑ण। सम्। इ॒षा। मद॑न्तः। मा। ते॒। अ॒ग्ने॒। प्रति॑ऽवेशाः। रि॒षा॒म॒। ५५.२।

• अग्निः
• भृगुः
• आस्तारपङ्क्तिः
• रायस्पोष प्राप्ति सूक्त

गृहस्थ धर्म का उपदेश।

पदार्थान्वयभाषाः - [हे विद्वन् !] (ते वातः) तुझ चलते-फिरते की [हमारे लिये] (वसोः) उत्तम पदार्थ की (या) जो (इषुः) इच्छा है, (सा) सो (एषा) वह (ते) तेरी [ही] है, (तया) उस [इच्छा] से (नः) हमें (मृड) सुखी कर। (रायः) धन की (पोषेण) पुष्टि से और (इषा) अन्न से (सम्) अच्छे प्रकार (मदन्तः) आनन्द करते हुए, (ते) तेरे (प्रतिवेशाः) सन्मुख रहनेवाले हम, (अग्ने) हे अग्नि ! [तेजस्वी विद्वान्] (मा रिषाम) न दुःखी होवें ॥२॥

भावार्थभाषाः - जो मनुष्य दूसरों की उन्नति का प्रयत्न करता है, वह अपनी ही उन्नति करता है, इससे प्रत्येक मनुष्य पुरुषार्थ करके सबको सुख पहुँचावे ॥२॥

टिप्पणी: २−(या) इच्छा (ते) तव (वसोः) श्रेष्ठपदार्थस्य (वातः) वा गतिगन्धनयोः-शतृ। गच्छतः पुरुषस्य (इषुः) इच्छा (सा) तादृशी (ते) तव (एषा) इच्छा वर्तते (तया) इच्छया (नः) अस्मान् (मृड) सुखय। अन्यत् पूर्ववत्-म० १ ॥

Translation

3. Evening after evening [is] Agni our house-lord; morning after
   morning [is he] giver of well-willing; be thou giver of good to us of
   every kind; may we, kindling thee, adorn (puṣ) ourselves.

Notes

The third pāda is literally ‘of good thing after good thing be thou
giver of good.’ The pada-mss. divide vasu॰dā́naḥ: edhi instead of
vasu°dā́ḥ: naḥ: edhi, as is implied by our text; the meter makes us
suspect that the true original reading was vasudā́no na edhi. The
fourth pāda is v. 3. 1 b etc. (see under that verse). ⌊Cf. vs. 4.⌋

Each eve that comes our household’s Lord is Agni, showing his. loving-kindness every morning. Bestow upon us treasure after treasure: enkindling thee may we increase thy body.

सा॒यम्ऽसा॑यम्। गृ॒हऽप॑तिः। नः॒। अ॒ग्निः। प्रा॒तःऽप्रा॑तः। सौ॒म॒न॒सस्य॑। दा॒ता। वसोः॑ऽवसोः। व॒सु॒ऽदानः॑। ए॒धि॒। व॒यम्। त्वा॒। इन्धा॑नाः। त॒न्व᳡म्। पु॒षे॒म॒। ५५.३।

• अग्निः
• भृगुः
• त्रिष्टुप्
• रायस्पोष प्राप्ति सूक्त

गृहस्थ धर्म का उपदेश।

पदार्थान्वयभाषाः - (सायंसायम्) सायं सायङ्काल में (नः) हमारे (गृहपतिः) घरों का रक्षक, और (प्रातःप्रातः) प्रातः प्रातःकाल में (सौमनसस्य) सुख का (दाता) देनेवाला (अग्निः) अग्नि [ज्ञानवान् परमेश्वर वा विद्वान् पुरुष वा भौतिक अग्नि] तू (वसोर्वसोः) उत्तम-उत्तम प्रकार के (वसुदानः) धन का देनेवाला (एधि) हो, (त्वा) तुझको (इन्धानाः) प्रकाशित करते हुए (वयम्) हम लोग (तन्वम्) शरीर को (पुषेम) पुष्ट करें ॥३॥

भावार्थभाषाः - मनुष्यों को परमेश्वर की उपासना, विद्वानों के सत्सङ्ग और अग्निहोत्र के अनुष्ठान से स्वास्थ्य बढ़ाकर धनवृद्धि करनी चाहिये ॥३, ४॥

टिप्पणी: मन्त्र ३, ४ महर्षिदयानन्दकृत ऋग्वेदादिभाष्यभूमिका पञ्चमहायज्ञ विषय में व्याख्यात हैं। मन्त्र ३ का चौथा पाद आ चुका है-अ० ५।३।१ ॥ ३−(सायंसायम्) प्रतिसायङ्कालम् (गृहपतिः) गृहाणां रक्षकः (नः) अस्माकम् (अग्निः) ज्ञानवान् परमेश्वरः पुरुषो वा भौतिकाग्निर्वा त्वम् (प्रातःप्रातः) सर्वदा प्रातःकाले (सौमनसस्य) आनन्दस्य (दाता) वसोर्वसोः उत्तमोत्तमप्रकारस्य (वसुदानः) धनस्य दाता (एधि) भव (वयम्) (त्वा) त्वाम् (इन्धानाः) प्रकाशयन्तः (तन्वम्) शरीरम् (पुषेम) पोषयेम। पुष्टं कुर्याम ॥

Translation

4. Morning after morning [is] Agni our house-lord; evening after
   evening [is he] giver of well-willing; be thou giver of good to us of
   every kind; kindling thee, may we thrive (ṛdh) a hundred winters.

Notes

In d the mss. read śatáṁhimās (p. śatám॰himāḥ); the comm. takes
it as two words, śataṁ himās, ⌊ignoring the accent⌋. ⌊With pāda d,
cf. RV. i. 64. 14 d.⌋ ⌊Cf. vs. 3.⌋

Each morn that comes our household’s Lord is Agni, showing. his loving-kindness every evening. Vouchsafe us treasure after treasure: kindling thee may we prosper through a hundred winters.

प्रा॒तःऽप्रा॑तः। गृ॒हऽप॑तिः। नः॒। अ॒ग्निः। सा॒यम्ऽसा॑यम्। सौ॒म॒न॒सस्य॑। दा॒ता। वसोः॑ऽवसोः। व॒सु॒ऽदानः॑। ए॒धि॒। इन्धा॑नाः। त्वा॒। श॒तम्ऽहि॑माः। ऋ॒धे॒म॒। ५५.४।

• अग्निः
• भृगुः
• त्रिष्टुप्
• रायस्पोष प्राप्ति सूक्त

गृहस्थ धर्म का उपदेश।

पदार्थान्वयभाषाः - (प्रातःप्रातः) प्रातः प्रातःकाल में (नः) हमारे (गृहपतिः) घरों का रक्षक, और (सायंसायम्) सायं सायंकाल में (सौमनसस्य) सुख का (दाता) देनेवाला, (अग्निः) अग्नि [ज्ञानवान् परमेश्वर वा विद्वान् पुरुष वा भौतिक अग्नि] तू (वसोर्वसोः) उत्तम-उत्तम प्रकार के (वसुदानः) धन का देनेवाला (एधि) हो, (त्वा) तुझको (इन्धानाः) प्रकाशित करते हुए (शतंहिमाः) सौ शीतल ऋतुओंवाले हम लोग (ऋधेम) बढ़ते रहें ॥४॥

भावार्थभाषाः - मनुष्यों को परमेश्वर की उपासना, विद्वानों के सत्सङ्ग और अग्निहोत्र के अनुष्ठान से स्वास्थ्य बढ़ाकर धनवृद्धि करनी चाहिये ॥३, ४॥

टिप्पणी: मन्त्र ३, ४ महर्षिदयानन्दकृत ऋग्वेदादिभाष्यभूमिका पञ्चमहायज्ञ विषय में व्याख्यात हैं। मन्त्र ३ का चौथा पाद आ चुका है-अ० ५।३।१ ॥ ४−अस्यार्थः पूर्ववद् विज्ञेयः। विशेषस्तु व्याख्यायते (शतंहिमाः) शतं हिमानि शतं हेमन्तर्तवो येषां ते तथाभूताः (ऋधेम) ऋधु वृद्धौ। वर्धेमहि ॥

Translation

5. May I be one not falling short of food; to the food-eating lord of
   food, to Agni [as] Rudra be homage.

Notes

Here also there is discordance as to the verse-division; the Anukr. ⌊and
comm.⌋ further add to vs. 5 what in our edition is 6 a, b, and then
make one verse of what remains of the hymn; and SPP. follows them. The
translation adheres to our text (which represents all the mss. till that
time known to us), especially because its division seems better suited
to the sense. At the beginning, all the authorities, and SPP., have
ápaścādagdhā́nnasya, divided by the pada-text into ápaścā:
dagdhá॰annasya (or -gdha॰án-); ⌊but Whitney’s W. has daghānt-; his
M. has dagdhvānn-; and his P. has dagghvānt- or possibly
dagdhvānt-, it is not clear which: at any rate, in P. and M. there is
a pada before the ā;⌋ the comm. understands apaścādagdhā ’nnasya,
and solemnly explains it as meaning: annasyā ’paśca[dagdhā]
paścādbhāge ‘dagdhā sthālīpṛṣṭhabhāge dagdhānnarahitaḥ! The correctness
of our conjectural emendation to ápaścādaghvā́ ’nnasya is put beyond
question by the occurrence of a corresponding phrase, ápaścāddaghvā́
’nnam bhūyāsam, in MS. iii. 9. 4, p. 120¹⁷, and also in Āp. vii. 28.
2.* Part of the mss. accent bhūyāsam. In b, all SPP’s authorities
⌊save one⌋, and most of ours, give annādāyo ‘nn (variously accented:
p. anna॰adáyaḥ), apparently a case of misunderstanding of āyā as
yo after the Bengāli method of writing o;† but two of our mss.,
P.M., have annādā́yā́ ’nn-, which is the reading of our text; the comm.
likewise understands -dāya, and SPP. also accepts it in his text.
*⌊The phrase á-paścād-daghvane náre occurs at RV. vi. 42. 1; TB. iii.
7. 10⁶; Āp. xiv. 29. 2; compare apaścā-daghvane naraḥ at SV. i. 352,
ii. 790. It may be worth noting that the comm. to TB. brings the epithet
into connection with food, explaining the phrase as ‘a man devoid of
brightness (i.e. dull) after his meal, unable to digest what he has
eaten,’ paścād bhakṣottarakālaṁ dīptirahitāya, bhakṣitaṁ jarayitum
asamarthāya. He seems to connect a-..-daghvan (= dīptirahita) with
dah; but BR. and W., with Sāyaṇa on RV., derive it from dagh: cf.
RV. i. 123. 5 c; vii. 56. 21 b.⌋ †⌊Cf. SPP’s notes to xviii. 4.
48; xix. 32. 10; 48. 1; 56. 3.⌋

Never may I come short of food to feed me. Glory to Agni, Rudra, the consumer and the Lord of food!

अप॑श्चा। द॒ग्धऽअ॑न्नस्य। भू॒या॒स॒म्। अ॒न्न॒ऽअ॒दाय॑। अन्न॑ऽपतये। रु॒द्राय॑। नमः॑। अ॒ग्नये॑। स॒भ्यः। स॒भाम्। मे॒। पा॒हि॒। ये। च॒। स॒भ्याः। स॒भा॒ऽसदः॑। ५५.५।

• अग्निः
• भृगुः
• त्र्यवसाना पञ्चपदा पुरस्ताज्ज्योतिष्मती
• रायस्पोष प्राप्ति सूक्त

गृहस्थ धर्म का उपदेश।

पदार्थान्वयभाषाः - मैं (दग्धान्नस्य) जले हुए अन्न के (अपश्चा) न पीछे [जानेवाला] (भूयासम्) होऊँ। (अन्नादाय) अन्न खिलानेवाला, (अन्नपतये) अन्न के स्वामी (रुद्राय) ज्ञानदाता, (अग्नये) ज्ञानी [पुरुष] के लिये (नमः) नमस्कार है। (सभ्यः) सभा के योग्य तू (मे) मेरी (सभाम्) सभा [सभा की व्यवस्था] की (पाहि) रक्षा कर, (च) और [वे भी रक्षा करें] (ये) जो (सभ्याः) सभा के योग्य (सभासदः) सभासद् हैं ॥५॥

भावार्थभाषाः - जैसे जले हुए अन्न को निःसार समझकर छोड़ देते हैं, वैसे ही मनुष्य व्यर्थ निष्फल कामों में प्रयत्न न करें। अन्न आदि आवश्यक पदार्थों का संग्रह रक्खें, और राजप्रबन्ध से सभाव्यवस्था अर्थात् पञ्चायत बनाकर योग्य सभासदों को धर्मपथ में लगाये रहें ॥५॥

टिप्पणी: इस मन्त्र का अन्तिम भाग कुछ भेद से व्याख्यात है-महर्षिदयानन्दकृत संस्कारविधि गृहाश्रमप्रकरण, सत्यार्थप्रकाश समुल्लास ६ राजधर्म, और ऋग्वेदादिभाष्यभूमिका राजप्रजाधर्म ॥ ५−(अपश्चा) पश्च पश्चा चच्छन्दसि। पा० ५।३।३३। इति पश्चाशब्दः, नञ्समासः। अपश्चात्। न पश्चाद्गामी इत्यर्थः (दग्धान्नस्य) दग्धस्य भस्मीभूतस्य निःसारस्य भोजनस्य (भूयासम्) (अन्नादाय) अन्नस्य भोजयित्रे (अन्नपतये) अन्नस्य स्वामिने (रुद्राय) ज्ञानप्रदाय (नमः) सत्कारः (अग्नये) विदुषे पुरुषाय (सभ्यः) सभायोग्यस्त्वम् (सभाम्) सभाव्यवस्थाम् (मे) मम (पाहि) रक्ष (ये) (च) तेऽपि सभां पान्तु (सभ्याः) सभार्हाः (सभासदः) सभायां सदनशीलाः। सामाजिकाः ॥

Translation

6. O thou of the assembly, protect my assembly (sabhā́), and [them]
   who are of the assembly, sitters in the assembly; having much invoked
   thee, O Indra, may they attain their whole life-time.

Day after day taking tribute to thee, O Agni, as fodder to a horse that stands [, let not us, O Agni, thy neighbors, receive harm, reveling with abundance of wealth, with food (íṣ)].

Notes

The translation is to be taken simply for what it is worth, as it does
not follow the mss., nor either printed text. At the beginning, the mss.
⌊except several of W’s, which have the impossible sabhyá⌋, SPP., and
the comm., read sabhyás, which might well enough have been left by us
unchanged, save for accent (viii. 10. 5 sábhyas). But the mss. read
sabhyás again later ⌊save two of W’s, which have sabhyā́s⌋, this time
SPP. emends to sabhyā́s (should be sábhyās, with us?), since the
comm. has this. In c, the mss. in general give tvám indrā (or
índrā) puruhūtya (p. puru॰hūtya); the comm’s text offers tvām
⌊his exposition: tvam⌋ indra puruhūta; and SPP. adopts tvám indrā
(p. indra) puruhūta; our conjecture, tváyé ’d gā́ḥ puruhūta, seems
too violent, and the translation implies tvā́m indra purū́huya, with
aśnavan at the end, while the mss., and SPP., have aśnavat (the
comm. has the same, unblushingly explaining it as = prāpaya, a mere
substitution of one person for another!), and our text emended to
-vam, an ungrammatical but not wholly unprecedented form. ⌊The London
ms. of the Anukr. adds as the pratīka of its vs. 6 tvam indrā
puruhūtye ’ti (our 6 c: note the reading), but gives no metrical
definition: the Berlin ms. does not even give the pratīka.⌋

None of the mss. have the second half-verse; it was added because it seemed called for by the first half, as in vss. 1 and 2. That the comm. and part of the mss., and so also SPP., in agreement with the Anukr., make only six verses in the hymn, was explained above under vs. 5. A majority of the mss. accent bálim in a (including all those used by us before publication), and so the error has got into our text; SPP. has correctly balím; some leave hárantas without accent; the comm. and a ms. or two have ítye for ít te (= prāptavye gṛhe vartamānāyā ’gnaye, comm.). All the mss. have in b jātám instead of ghāsám; but the comm. has the latter, and it is therefore read in SPP’s text as well as in ours.

Protect my company, protect its courteous members, courteous. God! Only through thee, O much-invoked, may I be ever rich in kine.

त्वम्। इ॒न्द्र॒। पु॒रु॒ऽहू॒त॒। विश्व॑म्। आयुः॑। वि। अ॒श्न॒व॒त्। अहः॑ऽअहः। ब॒लिम्। इत्। ते॒। हर॑न्तः। अश्वा॑यऽइव। तिष्ठ॑ते। घा॒सम्। अ॒ग्ने॒। ५५.६।

• अग्निः
• भृगुः
• निचृद्बृहती
• रायस्पोष प्राप्ति सूक्त

गृहस्थ धर्म का उपदेश।

पदार्थान्वयभाषाः - (पुरुहूत) हे बहुतों से बुलाये गये (इन्द्र) परम ऐश्वर्यवाले राजन् ! (त्वम्) तू (विश्वम्) पूर्ण (आयुः) जीवन को (वि) विविध प्रकार (अश्नवत्) प्राप्त हो। (अग्ने) हे ज्ञानी राजन् ! (ते) तेरे लिये (इत्) ही (अहरहः) दिन-दिन (बलिम्) बलि [कर] (हरन्तः) लाते हुए [हम हैं], (इव) जैसे (तिष्ठते) थान पर ठहरे हुए (अश्वाय) घोड़े को (घासम्) घास [लाते हैं] ॥६॥

भावार्थभाषाः - सब मनुष्य धन आदि से प्रधान पुरुष का सत्कार करते रहें, जिससे वह पूर्ण आयु प्राप्त करके सबकी रक्षा में तत्पर रहे ॥६॥

टिप्पणी: यह मन्त्र कुछ भेद से महर्षिदयानन्दकृत ऋग्वेदादिभाष्यभूमिका बलिवैश्वदेवविषय में व्याख्यात है ॥ ६−(त्वम्) (इन्द्र) हे परमैश्वर्यवन् राजन् (पुरुहूत) हे बहुभिराहूत (विश्वम्) पूर्णम् (आयुः) जीवनम् (वि) विविधम् (अश्नवत्) अश्नोतेर्लेटि अडागमः। तिङां तिङो भवन्ति। वा० पा० ७।१।३९। मध्यमपुरुषस्य प्रथमः। अश्नवः। अश्नुहि। प्राप्नुहि (अहरहः) प्रतिदिनम् (बलिम्) करम् (इत्) एव (ते) तुभ्यम् (हरन्तः) प्रापयन्तो वयम् (अश्वाय) (इव) यथा (तिष्ठते) स्वस्थाने वर्तमानाय (घासम्) भक्षणीयं पदार्थम् (अग्ने) हे विद्वन् राजन् ॥