०५६ दुःष्वप्ननाशनम्

56. To sleep (or dream).

दुःष्वप्ननाशनम्।
१-६ यमः। दुःष्वप्ननाशनम्। त्रिष्टुप्।

[Yama.—ṣaṭkam. dāuṣvapnyam. trāiṣṭubham.]

Comment

If prámadā (p. prá॰madā) is to be rendered as above, it must have its accent changed to pramádā; the comm., against the pada-text, understands it as pramadās = striyas, joint object with mártyān of prá yunakṣi. One or two mss. read mártān in b. The comm. renders dhīras by dhṛṣṭas. ⌊Apart from Ws P.M.W., which have svā́pnam,⌋ all the mss., the comm., and SPP., read svápnam in d, and the translation follows this rather than our svápna, willing, in so obscure a matter, to stick as closely to the authorities as possible. Ppp., to be sure, gives svapna mi-, but this counts for very little. The comm. understands the verse to be addressed to the demon of ill-dreaming (he duḥsvapnābhimānin krūra piśāca); but his explanations through the whole hymn are worthless, being only the etymologizing guesses of one to whom the real sense is precisely as obscure as it is to us: asura is prāṇavant ātman; the ’lonely one’ is the man who is dying of the effect of evil-dreaming, having abandoned son, wife, relatives, etc.; yāsi means yantalokam prāpayasi; and so on, and so on. ⌊Griffith cites “Death and his brother Sleep” of Shelley’s Queen Mab (it is found also at Iliad xiv. 231) and “the twins, Sleep and Death,” II. xvi. 682.⌋

A hymn to Sleep

Translation

1. Out of Yama’s world hast thou come hither (ā-bhū); with mirth (?)
   dost thou, wise, make use of (pra-yuj) mortals; knowing, thou goest in
   alliance (sarátham) with the solitary one, fashioning (mā) sleep in
   the lair (yóni) of the Asura.

Notes

If prámadā (p. prá॰madā) is to be rendered as above, it must have
its accent changed to pramádā; the comm., against the pada-text,
understands it as pramadās = striyas, joint object with mártyān of
prá yunakṣi. One or two mss. read mártān in b. The comm. renders
dhīras by dhṛṣṭas. ⌊Apart from Ws P.M.W., which have svā́pnam,⌋ all
the mss., the comm., and SPP., read svápnam in d, and the
translation follows this rather than our svápna, willing, in so
obscure a matter, to stick as closely to the authorities as possible.
Ppp., to be sure, gives svapna mi-, but this counts for very little.
The comm. understands the verse to be addressed to the demon of
ill-dreaming (he duḥsvapnābhimānin krūra piśāca); but his explanations
through the whole hymn are worthless, being only the etymologizing
guesses of one to whom the real sense is precisely as obscure as it is
to us: asura is prāṇavant ātman; the ’lonely one’ is the man who is
dying of the effect of evil-dreaming, having abandoned son, wife,
relatives, etc.; yāsi means yantalokam prāpayasi; and so on, and so
on. ⌊Griffith cites “Death and his brother Sleep” of Shelley’s Queen Mab
(it is found also at Iliad xiv. 231) and “the twins, Sleep and Death,”
II. xvi. 682.⌋

Thou art come hither from the world of Yama: thou, resolute, affectest men with rapture. Thou, Sleep, created in the Asura’s dwelling, goest, well-know- ing, with the solitary.

य॒मस्य॑। लो॒कात्। अधि॑। आ। ब॒भू॒वि॒थ॒। प्रऽम॑दा। मर्त्या॑न्। प्र। यु॒न॒क्षि॒। धीरः॑। ए॒का॒किना॑। स॒ऽरथ॑म्। या॒सि॒। वि॒द्वान्। स्वप्न॑म्। मिमा॑नः। असु॑रस्य। योनौ॑। ५६.१।

• दुःष्वप्ननाशनम्
• यमः
• त्रिष्टुप्
• दुःस्वप्नानाशन सूक्त

निद्रा त्याग का उपदेश।

पदार्थान्वयभाषाः - [हे स्वप्न !] (यमस्य) यम [मृत्यु] के (लोकात्) लोक से (अधि) अधिकारपूर्वक (आ बभूविथ) तू आया है, (धीरः) धीर [धैर्यवान्] तू (प्रमदा) आनन्द के साथ (मर्त्यान्) मनुष्यों को (प्र युनक्षि) काम में लाता है। (असुरस्य) प्राणवाले [जीव] के (योनौ) घर में (स्वप्नम्) निद्रा (मिमानः) करता हुआ (विद्वान्) जानकार तू (एकाकिना) एकाकी [मृत्यु] के साथ (सरथम्) एक रथ में होकर (यासि) चलता है ॥१॥

भावार्थभाषाः - स्वप्न वा आलस्य के कारण अवसर चूककर मनुष्य कष्टों में पड़कर मृत्यु पाते हैं ॥१॥

टिप्पणी: इस सूक्त का अर्थ अधिक विचारो और मिलान करो-अ० का० ६। सू० ४६ तथा का० १६। सू० ५॥ १−(यमस्य) मृत्योः (लोकात्) स्थानात् (अधि) अधिकृत्य (आ बभूविथ) प्राप्तोऽसि (प्रमदा) प्रकृष्टसुखेन (मर्त्यान्) मनुष्यान् (प्र युनक्षि) प्रयुक्तान् करोषि (धीरः) धैर्यवांस्त्वम् (एकाकिना) एकादाकिनिच्चासहाये। पा० ५।३।५२। एक-आकिनिच्। असहायेन मृत्युना (सरथम्) समाने रथे भूत्वा (यासि) गच्छसि (विद्वान्) जानन् (स्वप्नम्) निद्राम् (मिमानः) निर्मिमाणः कुर्वन् (असुरस्य) प्राणवतो प्राणवतो जीवस्य (योनौ) गृहे ॥

Translation

2. The all-vigorous bond saw thee in the beginning, in the one day
   before the birth of night; from thence, O sleep, didst thou come
   (ā-bhū) hither, hiding thy form from the physicians.

Notes

In this verse also, for the reason given above, the translation follows
the mss. more closely than does our text. Nearly all authorities have at
the beginning bandhás; a couple ⌊the reciters, K. and V.⌋, with the
comm., bandhús (wrong accent ⌊as in vs. 5⌋); Ppp. reads baṁbhas. All
have viśvácayās (p. viśvá॰cayāḥ), though in some of them the c
could be read as v; the comm. is able to make a sense for it:
sarvasya cetā, saṁceta, sraṣṭā; the translation implies viśvāvayās,
as the smallest possible intelligible change; Ppp. presents
viśvavathāv ⌊and apaśyan⌋. The pada-mss. divide in b rā́tryā:
jánitaḥ: réke; the comm. understands, with us, rā́tryāḥ: jánitoḥ: éke;
and SPP. substitutes this in his pada-text. Eke ahni ⌊which Ppp.
combines to eke ‘hni⌋ might, of course, also be understood as locative
absolute. Our tátas at beginning of c was an emendation for táva
of the mss.; the comm. has it (also Ppp.), and SPP. accordingly also
adopts it in his text. The whole pāda reads in Ppp.: tatas svapnena
madhyā ca bhāyatha. In d all the mss. have bhiṣágbhya r-, and the
pada-mss. bhiṣágbhya॰rūpam (!); only one or two give an accent to
rūpám; the comm. understands bhiṣágbhyo rūpám, and SPP. reads this;
the translation follows it. There is much discordance as to the accent
of apagūhamānas. Ppp. reads bhiṣajña rūpam apigūh-. The comm. is a
grammarian of such sort that he does not accept éke as used here for
the more regular ékasmin; but he does accept ahni as used, by the
ordinary license to put one case in place of another, for ahnas,
coördinate in construction with rātryās; and eke means
mānasaprajāpatyādayas, and is subject of apaśyan understood! The
evil-dreaming hid itself away from the medicine-men, says the comm.,
lest they should meet it with an efficacious remedy; and something like
that is possibly the real meaning.

At first the all-containing, depth beheld thee, ere Night was born, when only Day existed. Thence hast thou come, thence, Sleep, hast thou come hither, concealing, deep within, all form and figure.

ब॒न्धः। त्वा॒। अग्रे॑। वि॒श्वऽच॑याः। अ॒प॒श्य॒त्। पु॒रा। रात्र्याः॑। जनि॑तोः। एके॑। अह्नि॑। ततः॑। स्व॒प्न॒। इ॒दम्। अधि॑। आ। ब॒भू॒वि॒थ॒। भि॒षक्ऽभ्यः॑। रू॒पम्। अ॒प॒ऽगूह॑मानः। ५६.२।

• दुःष्वप्ननाशनम्
• यमः
• त्रिष्टुप्
• दुःस्वप्नानाशन सूक्त

निद्रा त्याग का उपदेश।

पदार्थान्वयभाषाः - [हे स्वप्न !] (विश्वचयाः) संसार के संचय करनेवाले (बन्धः) प्रबन्धकर्ता [परमेश्वर] ने (त्वा) तुझे (अग्रे) पहिले ही [पूर्व जन्म में] (रात्र्याः) रात्रि [प्रलय] के (जनितोः) जन्म से (पुरा) पहिले (एके अह्नि) एक दिन [एक समय] में (अपश्यत्) देखा है। (ततः) इसी से (स्वप्न) हे स्वप्न ! (भिषग्भ्यः) वैद्यों से (रूपम्) [अपना] रूप (अपगूहमानः) छिपाता हुआ तू (इदम्) इस [जगत्] में (अधि) अधिकारपूर्वक (आ बभूविथ) व्यापा है ॥२॥

भावार्थभाषाः - यह स्वप्न वा आलस्य आदि दोष पहिले जन्म के कर्मफलों के संस्कार से हैं और ईश्वरनियम से आत्मा में ऐसा गुप्त है कि विद्वान् लोग उसकी ठीक-ठीक व्यवस्था नहीं जानते। मनुष्य ऐसा विचार कर उत्तम कामों को सदा शीघ्र करें ॥२॥

टिप्पणी: २−(बन्धः) प्रबन्धकः परमेश्वरः (त्वा) (अग्ने) पूर्वकाले (विश्वचयाः) चिञ् चयने-असुन्। संसारस्य चेता। स्रष्टा (अपश्यत्) दृष्टवान् (पुरा) पूर्वम् (रात्र्याः) प्रलयरूपरात्रिकालस्य (जनितोः) जनी प्रादुर्भावे-तोसुन्। जन्मतः सकाशात् (एके) एकस्मिन् (अह्नि) दिने। समये (ततः) तस्मात् कारणात् (स्वप्न) (इदम्) दृश्यमानं जगत् (अधि) अधिकृत्य (आ बभूविथ) भू प्राप्तौ-लिट्। व्याप्तवानसि (भिषग्भ्यः) चिकित्सकेभ्यः सकाशात् (रूपम्) स्वभावम् (अपगूहमानः) आच्छादयन् ॥

Translation

3. He of great kine (?) turned unto the gods away from the Asuras,
   seeking greatness; to that sleep the three-and-thirty ones, having
   attained the sky, imparted over-lordship.

Notes

At the beginning, the saṁhitā-mss. in general read bṛhád gā́vā (p.
bṛhát: gā́vā or grā́vā); Ppp. has vṛhaṁgrāvā ⌊combining
-vāsurebhyo⌋; the comm. gives bṛhadgāvā, as nom. of -gāvan,
deriving it from gā ‘go’; and SPP. accepts this (bṛhadgā́vā, p.
bṛhat॰gā́vā), while at the same time suggesting that -gavó may be
meant, by such a confusion of the two modes of writing o as we have
already more than once ⌊cf. 55. 5 b and the note⌋ had occasion to
conjecture. Ppp. reads ‘bhi instead of ‘dhi. There is discordance
among the mss. as to the accent of upā ’vartata. Ppp. reads at end of
b ṛcchan. The majority of mss. have in d tráyastriṅśāsá sv-;
and part of the pada-mss. divide tráyaḥ॰triṅśāḥ: sáḥ: sv-; SPP.
gives trayastriṅśā́saḥ sv-, as do we.

Come from the Asuras in lofty, glory, he hath approached the Gods in search of greatness. Winners of heavenly light, the Three-and-Thirty endowed this Sleep with his supreme dominion.

बृ॒ह॒त्ऽगावा॑। असु॑रेभ्यः। अधि॑। दे॒वान्। उप॑। अ॒व॒र्त॒त॒। म॒हि॒मान॑म्। इ॒च्छन्। तस्मै॑। स्वप्ना॑य। द॒धुः॒। आधि॑पत्यम्। त्र॒यः॒ऽत्रिं॒शासः॑। स्वः᳡। आ॒न॒शा॒नाः। ५६.३।

• दुःष्वप्ननाशनम्
• यमः
• त्रिष्टुप्
• दुःस्वप्नानाशन सूक्त

निद्रा त्याग का उपदेश।

पदार्थान्वयभाषाः - [जो स्वप्न] (बृहद्गावा) बड़ी गतिवाला, (महिमानम्) [अपनी] महिमा (इच्छन्) चाहता हुआ, (असुरेभ्यः अधि) असुरों [अविद्वानों] के पास से (देवान्) विद्वानों के (उप अवर्तत) पास वर्तमान हुआ है। (तस्मै स्वप्नाय) उस स्वप्न को (स्वः) सुख (आनशानाः) पा चुकनेवाले (त्रयस्त्रिंशासः) तेंतीस संख्यावाले [देवताओं] ने (आधिपत्यम्) अधिपतिपन (दधुः) दिया है ॥३॥

भावार्थभाषाः - तेंतीस देवता, आठ वसु, ग्यारह रुद्र, बारह आदित्य वा महीने, एक इन्द्र वा बिजुली, और एक प्रजापति वा यज्ञ हैं [देखो अथर्व० ६।१३९।१]। भावार्थ विचारना चाहिये ॥३॥

टिप्पणी: ३−(बृहद्गावा) आतो मनिन्क्वनिब्वनिपश्च। पा० ३।२।७४। गाङ् गतौ-क्वनिप्। महागतिशीलः (असुरेभ्यः) सुरविरोधिभ्यः। अविद्वद्भ्यः (अधि) (देवान्) विदुषः पुरुषान् (उपावर्तत) समीपं प्राप्तवान् (महिमानम्) स्वप्रभावम्। (इच्छन्) कामयमानः (तस्मै) तादृशाय (स्वप्नाय) (दधुः) दत्तवन्तः (आधिपत्यम्) साम्राज्यम् (त्रयस्त्रिंशासः) सर्वेषां त्रयस्त्रिंशत्संख्यापूरणत्वात् डट्-प्रत्ययः। त्रयस्त्रिंशत्संख्याकाः। अष्टौ वसवः, एकादश रुद्राः, द्वादशादित्याः, इन्द्रः प्रजापतिश्चेति-अथर्व० ६।१३९।१। (स्वः) सुखम् (आनशानाः) अश्नोतेर्लिटः कानच्। प्राप्तवन्तः ॥

Translation

4. Not the Fathers, and not the gods, know it, whose (pl.) murmur goes
   about within here; in Trita Āptya did the men (nṛ́), the Ādityas,
   taught by Varuṇa, set sleep.

Notes

The mss. read at the beginning nāí ’tā́m ⌊and so SPP.⌋, the etā́m ‘it’
apparently being viewed as relating to jálpis; the comm. makes the
relation plainer by giving in b yāi ’ṣām; but this latter SPP.
rejects. At end of b, the mss. vary between antarétám and antaré
’dám (p. antarā́: idám); the comm. gives the latter, and SPP. accepts
it; Ppp. also has it; ⌊and it is implied in the translation⌋. The mss.,
as always, vary between tṛté and trité; the great majority here give
the former. Váruṇena in d was our emendation for ár-; it is read
also by the comm., and by one of SPP’s mss., and is found in Ppp.; SPP.
also adopts it in his text. The mss. all accent ā́dityāsas, and SPP.
does not emend, as we do, to ādityā́sas. Ppp. reads in b jalpyaś
c-, and has for c trite svapnam arididṛhā prate narā (ādit-).
With c, compare RV. viii. 47. 13-17 and especially 15 c, d. The
comm. tells a tale of how duḥsvapna, having received overlordship from
the gods, waxed topping, and seized on the Ādityas; the latter applied
for relief to Varuṇa, and, duly instructed by him, put off the
duḥsvapna upon the great seer (maharṣi) Trita, son of the waters:
this is pretty plainly no tradition, but an account devised by the comm.
to fit the immediate case.

Of him nor Fathers nor the Gods have knowledge, the Gods whose gentle talk is still about him. Urged by command of Varuna the Adityas, Heroes, transported Sleep to Trita Aptya.

न। ए॒ताम्। वि॒दुः॒। पि॒तरः॑। न। उ॒त। दे॒वाः। येषा॑म्। जल्पिः॑। चर॑ति। अ॒न्त॒रा। इ॒दम्। त्रि॒ते। स्वप्न॑म्। अ॒द॒धुः॒। आ॒प्त्ये। नर॑। आदि॑त्यासः। वरु॑णेन। अनु॑ऽशिष्टाः। ५६.४।

• दुःष्वप्ननाशनम्
• यमः
• त्रिष्टुप्
• दुःस्वप्नानाशन सूक्त

निद्रा त्याग का उपदेश।

पदार्थान्वयभाषाः - (एताम्) इस [आगे वर्णित वाणी] को (न) न तो (पितरः) पालन करनेवाले, (उत) और (न) न (देवाः) विद्वान् लोग (विदुः) जानते हैं, (येषाम्) जिन [लोगों] को (जल्पिः) वाणी (इदम् अन्तरा) इस [जगत्] के बीच (चरति) विचरती है−“(वरुणेन) श्रेष्ठ [परमात्मा] करके (अनुशिष्टाः) शिक्षा किये गये, (आदित्यासः) अखण्डव्रतवाले (नरः) नेता लोगों ने (आप्त्ये) आप्ता [सत्यवक्ताओं] के हितकारी (त्रिते) तीनों [लोकों] के विस्तार करनेवाले [परमेश्वर] में (स्वप्नम्) स्वप्न को (दधुः) धारण किया है ॥४॥

भावार्थभाषाः - विचारना चाहिये ॥४॥

टिप्पणी: ४−(न) निषेधे (एताम्) वक्ष्यमाणां वाणीम् (विदुः) जानन्ति (पितरः) पालकाः (न) निषेधे (उत) अपि च (देवाः) विद्वांसः (येषाम्) (जल्पिः) जल्प व्यक्तायां वाचि इन्-प्रत्ययः। वाणी (चरति) विचरति। वर्तते (इदम् अन्तरा) अस्य जगतो मध्ये (त्रिते) अ० ५।१।१। त्रि+तनु विस्तारे-ड प्रत्ययः। लोकत्रयविस्तारके परमात्मनि (स्वप्नम्) (दधुः) धारितवन्तः (आप्त्ये) आप्तानां सत्यवक्तॄणां हिते (नरः) नेतारः (आदित्यासः) अखण्डव्रतिनः (वरुणेन) श्रेष्ठेन परमेश्वरेण (अनुशिष्टाः) निरन्तरमुपदिष्टाः ॥

Translation

5. Of whom the evil-doers shared ⌊bhaj⌋ the cruelty, the well-doers,
   by non-sleep, [shared] the pure (púṇya) life-time—thou revelest in
   the sky (svàr) with the highest relative; thou wast born out of the
   mind of one practising fervor.

Notes

The translation is a merely literal rendering, and does not pretend to
be an intelligent one. It implies in a, with SPP., a majority of his
mss., and the comm., ábhajanta (the other readings are apacanta,
abhacanta, aṣacanta; and there are varieties of accent); in b, all
the saṁhitā-mss. combine duṣhṛ́to sv-, implying asvápnena; but
⌊SPP’s⌋ pada-mss. ⌊and W’s pada-ms. D., p.m.⌋ read svápnena; ⌊W’s
D. seems to be corrected to asváp- and his L. also seems to have
asváp-;⌋ SPP. accepts asváp-, with the comm. Ppp. gives no help; its
text is vy asya krūram abhijanta duṣkṛṇe sv-; and āpuḥ for āyuḥ at
the end of b. In c, bandhúnā (read by both editions, with the
mss.) ought to have been emended ⌊cf. vs. 2 a⌋ to bándhunā, as
both texts emend to tapyá- from tápya-, which appears in most of the
mss. At the end, SPP. has the correct jajñiṣe, with about ⌊half of his
authorities, including the carefully corrected Dc.⌋ (and with one of our
later ones); our jajñiṣé represents the rest, but has no reason. Ppp.
has in c svarasajasi. The comm. renders abhajanta by
prāpnuvanti, and asvapnena by duḥsvapnadarśanābhāvena; he regards
duḥsvapna as addressed in the second half-verse, and explains svàr
as equivalent to a locative (as rendered above) ⌊cf. Noun-Inflection,
p. 488⌋, and bandhunā (cf. 2 a) as sṛṣṭeḥ prākkāle tvāṁ dṛṣṭavatā
vidhātrā saha.

Thou whose severity hath reached ill-doers, and whose reward the good have gained in slumber, Delightest heaven with thy most lofty kinship, born from his spirit who was worn and weary.

यस्य॑। क्रू॒रम्। अभ॑जन्त। दुः॒ऽकृतः॑। अ॒स्वप्ने॑न। सु॒ऽकृतः॑। पुण्य॑म्। आयुः॑। स्वः᳡। म॒द॒सि॒। प॒र॒मेण॑। ब॒न्धुना॑। त॒प्यमा॑नस्य। मन॑सः। अधि॑। ज॒ज्ञि॒षे॒। ५६.५।

• दुःष्वप्ननाशनम्
• यमः
• त्रिष्टुप्
• दुःस्वप्नानाशन सूक्त

निद्रा त्याग का उपदेश।

पदार्थान्वयभाषाः - (दुष्कृतः) दुष्कर्मियों ने (यस्य) जिस [स्वप्न] के (क्रूरम्) क्रूर [निर्दय] कर्म को (अभजन्त) भोगा है, और (अस्वप्नेन) स्वप्नत्याग से (सुकृतः) सुकर्मियों ने (पुण्यम्) पवित्र (आयुः) जीवन [भोगा] है। [हे स्वप्न !] (स्वः) सुख में [वर्तमान] (परमेण) परम (बन्धुना) बन्धु [पुरुष] के साथ (मदसि) तू जड़ हो जाता है, और (तप्यमानस्य) सन्ताप को प्राप्त हुए [थके पुरुष] के (मनसः अधि) मन में से (जज्ञिषे) तू प्रकट हुआ है ॥५॥

भावार्थभाषाः - दुष्ट लोग स्वप्न वा आलस्य के कारण महाकष्ट उठाते हैं, और पुण्यात्मा उसके त्याग से आनन्द उठाते हैं। सर्वहितैषी पुरुषार्थी लोगों में उसका प्रभाव नहीं होता, वह पुरुषार्थहीन थके लोगों में प्रभाव जमाता है ॥५॥

टिप्पणी: ५−(यस्य) (क्रूरम्) निर्दयं कर्म (अभजन्त) असेवन्त (दुष्कृतः) दुष्कर्माणः पापिनः (अस्वप्नेन) स्वप्नत्यागेन (सुकृतः) पुण्यकर्माणः (पुण्यम्) पवित्रम् (आयुः) जीवनम्, अभजन्त इत्यनुवर्तते (स्वः) सुखे वर्तमानेन (मदसि) मद जाड्ये। जडो मूढो भवसि (परमेण) सर्वोत्कृष्टेन (बन्धुना) बान्धवेन (तप्यमानस्य) सन्तप्यमानस्य। श्रान्तस्य पुरुषस्य (मनसः) अन्तःकरणस्य (अधि) अधिकम् (जज्ञिषे) प्रादुर्बभूविथ ॥

Translation

6. We know all thine attendants (?) in front; we know, O sleep, who is
   thine over-ruler here; protect us here with the glory of the glorious
   one; go thou away far off with poisons.

Notes

In b, the pada-mss. give blunderingly svapna॰yáḥ. Ppp. reads yo
‘dhipā hyo te. Of course, yaśasvinas in c may be accus. pl., ‘us
who are glorious’; the comm. takes it so, and explains that the glory
comes from our wonderful knowledge as set forth in the first half-verse.
⌊Ppp. reads yaśaso hi for yáśase ’há. In d, the saṁhitā-mss.
(also Ppp.) give ārā́dviṣ; which is equivalent to ārā́ddviṣ-; and the
pada-mss. assume the latter, dividing ārā́t: dviṣébhiḥ; since a
derivative dviṣá is as good as unknown, and of a very unusual
formation, we preferred to read viṣébhis; ⌊the comm., text and
exposition, has dviṣobhis;⌋ SPP. has dviṣébhis. In a the
translation of parijā́s is that of the comm. (= parijanān), which
seems more probable than the conjecture of the Pet. Lexx., “perhaps
places of origin.”

Of old we know all places whence thou comest. O Sleep, we know him who is here thy ruler. Protect us here illustrious with glory. Go, from afar, with poisons, into distance.

वि॒द्म। ते॒। सर्वाः॑। प॒रि॒ऽजाः। पु॒रस्ता॑त्। वि॒द्म। स्व॒प्न॒। यः। अ॒धि॒ऽपाः। इ॒ह। ते॒। य॒श॒स्विनः॑। नः॒। यश॑सा। इ॒ह। पा॒हि॒। आ॒रात्। द्वि॒षेभिः॑। अप॑। या॒हि॒। दू॒रम्। ५६६।

• दुःष्वप्ननाशनम्
• यमः
• त्रिष्टुप्
• दुःस्वप्नानाशन सूक्त

निद्रा त्याग का उपदेश।

पदार्थान्वयभाषाः - (स्वप्न) हे स्वप्न ! (पुरस्तात्) सामने [रहनेवाले] (ते) तेरे (सर्वाः) सब (परिजाः) परिवारों [काम, क्रोध, लोभ आदि] को (विद्म) हम जानते हैं, और [उस परमेश्वर को] (विद्म) हम जानते हैं (यः) जो (इह) यहाँ पर (ते) तेरा (अधिपाः) बड़ा राजा है। (यशस्विनः नः) हम यशस्वियों को (यशसा) धन [वा कीर्ति] के साथ (इह) यहाँ पर (पाहि) पाल (द्विषेभिः) वैर भावों के साथ (आरात्) दूर (दूरम्) दूर (अप याहि) तू चला जा ॥६॥

भावार्थभाषाः - मनुष्यों को चाहिये कि स्वप्न वा आलस्य के कारण अर्थात् काम क्रोध आदि को त्याग कर परमेश्वर के आश्रय से यशस्वी होकर अपनी सम्पत्ति और कीर्ति को बनाये रक्खें, और कभी परस्पर द्वेष न करें ॥६॥

टिप्पणी: ६−(विद्म) जानीम (ते) तव (सर्वाः) (परिजाः) जनसनखनक्रम०। पा० ३।२।६७। परि+जनी प्रादुर्भावे-विट्। विड्वनोरनुनासिकस्यात्। वा० ६।४।४१। अनुनासिस्य आकारः। परिजनान्। कामक्रोधलोभादीन् (पुरस्तात्) अग्रे वर्तमानाः (विद्म) (स्वप्न) (यः) (अधिपाः) स्वामी। परमेश्वर इत्यर्थः (इह) अत्र (ते) तव (यशस्विनः) कीर्तियुक्तान् (नः) अस्मान् (यशसा) धनेन। कीर्त्या (इह) (पाहि) रक्ष (आरात्) दूरे (द्विषेभिः) द्वेषैः (अप याहि) अपगच्छ (दूरम्) ॥