०५७ दुःष्वप्ननाशनम्

57. Against evil-dreaming.

दुःष्वप्ननाशनम्।
१-५ यमः। दुःष्वप्ननाशनम्। १ अनुष्टुप्, २-३ त्रिष्टुप् (त्र्यवसाना), ४ षट्पदा उष्णिग्बृहतीगर्भा
विराट् शक्वरी, ५ त्र्यवसाना पञ्चपदा परशाक्वरातिजगती।

[Yama.—pañcatam. dāuṣvapnyam. trāiṣṭubham: 1. anuṣṭubh; 3 ⌊of Anukr.: = 3 and 4 a. (to mukham) of Berlin ed’n⌋. 3-av. 4-p. triṣṭubh; 4. ⌊of Anukr.: = 4 b to 5 b of Berlin ed’n, that is taṁ tvā svapna to gṛhe⌋. 6-p. uṣṇigbṛhatīgarbhā virāṭśakvarī; 5 ⌊of Anukr.: = 5 c to 6 of Berlin ed’n, that is anāsmākas tad to end of hymn⌋. 3-av. 5-p. paraśākvarā ’tijagatī.⌋

Comment

⌊Partly prose—verses 2, 3, 4, and 6.⌋ Pāipp. has only the first verse (in ii.). The comm. quotes from a Pariśiṣṭa (SPP. is unable to identify the passage) a direction for using it (with vi. 45, 46) to a king who sees bad dreams. ⌊As to the connection of the material of this hymn with that of h. 56, see introd. to h. 56.⌋ ⌊As to the differences of division, see under vss. 3, 4, and 5, and cf. SPP’s Critical Notice, vol. i., p. 24.⌋

Translations

Translated: Ludwig, p. 468; Griffith, ii. 314.

A charm against evil dreams

Translation

1. As a sixteenth, as an eighth, as a [whole] debt they bring
   together, so do we bring together all evil-dreaming on one who is
   offensive (ápriya).

Notes

The verse is nearly identical with vi. 46. 3, differing only by
substituting ápriye in d for dviṣaté. Apriye comes near to the
āptyé of RV. viii. 47. 17, with which both verses correspond: see note
to vi. 46. 3. The comm., in fact, reads āptye.

As men discharge the utmost debt, collect the eighth and sixteenth part, So to the foeman we transfer together all the evil dream.

यथा॑। क॒लाम्। यथा॑। श॒फम्। यथा॑। ऋ॒णम्। स॒म्ऽनय॑न्ति। ए॒व। दुः॒ऽस्वप्न्य॑म्। सर्व॑म्। अप्रि॑ये। सम्। न॒या॒म॒सि॒। ५७.१।

• दुःष्वप्ननाशनम्
• यमः
• अनुष्टुप्
• दुःस्वप्नानाशन सूक्त

बुरे स्वप्न दूर करने का उपदेश।

पदार्थान्वयभाषाः - (यथा) जैसे (कलाम्) सोलहवें अंश को और (यथा) जैसे (शफम्) आठवें अंश को और (यथा) जैसे (ऋणम्) [पूरे] ऋण को (संनयन्त) लोग चुकाते हैं। (एव) वैसे ही (सर्वम्) सब (दुःष्वप्न्यम्) नींद में उठे बुरे विचार को (अप्रिये) अप्रिय पुरुष पर (सम् नयामसि) हम छोड़ते हैं ॥१॥

भावार्थभाषाः - जैसे मनुष्य ऋण को थोड़ा-थोड़ा करके वा सब एक साथ चुकाते हैं, वैसे ही मनुष्य कुस्वप्न आदि रोगों से निवृत्ति पावें ॥१॥

टिप्पणी: यह मन्त्र कुछ भेद से आ चुका है-अ० ६।४६।३ और ऋग्वेद में भी है-८।४७।१७ ॥ १−(यथा) येन प्रकारेण (कलाम्) षोडशांशम् (यथा) (शफम्) गवादिपादचतुष्टयस्य द्विखुरत्वाद् एकस्य खुरस्याष्टमांशग्रहणम्। अष्टमांशम् (यथा) (ऋणम्) पुनर्देयत्वेन गृहीतं धनम् (संनयन्ति) सम्यग् गमयन्ति। प्रत्यर्पयन्ति (एव) एवम् (दुःष्वप्न्यम्) कुनिद्राभवं विचारम् (सर्वम्) (अप्रिये) अहिते। शत्रौ (संनयामसि) संनयामः। स्थापयामः ॥

Translation

2. Kings have gathered (sam-gā), debts have gathered, kuṣṭhás have
   gathered, sixteenths have gathered; all evil-dreaming that is in us—let
   us impel away evil-dreaming to him that hates us.

Notes

The pada-mss. read sáḥ: mṛṇā́ni for sám: ṛṇā́ni, and sáḥ: kalā́ḥ
(the saṁhitā-mss. also sá kalā́ ag-) for sám: kalā́ḥ; SPP. follows
us in emending in both places to sám, which the comm. also has. At the
beginning of the second division, we have emended sám of the mss. and
comm. (which SPP. follows) to sárvam. For yát (after asmā́su) the
saṁhitā-mss. read yáta, and the pada-mss. yátaḥ; out yát is
supported by the comm., and SPP. adopts it The comm. says that kuṣṭha
is a skin-disease, symptomatic of various maladies; and, when one of
these remains unhealed, boils and sores etc. (? piṭakavraṇādīni) show
themselves. Also, that kalās are anupādeyāvayavopalakṣaṇa, and
worthless parts of cattle etc. are collected in old pits. And in like
manner collected ill-dreaming is made over to an enemy. That is his
idea, and a wholly unacceptable one, of the general meaning of the
verse. ⌊The verse is prose, no triṣṭubh; but may be stretched so as to
count as 43 syllables.⌋

Princes came together, debts came together, Kushthas came to- gether, Sixteenths came together. The whole evil dream that hath visited us we send away as a bad dream to the man who hates us.

सम्। राजा॑नः। अ॒गुः॒। सम्। ऋ॒णानि॑। अ॒गुः॒। सम्। कु॒ष्ठाः। अ॒गुः॒। सम्। क॒लाः। अ॒गुः॒। सम्। अ॒स्मासु॑। यत्। दुः॒ऽस्वप्न्य॑म्। निः। द्वि॒ष॒ते। दुः॒ऽस्वप्न्य॑म्। सु॒वा॒म॒। ५७.२।

• दुःष्वप्ननाशनम्
• यमः
• त्रिपदा त्रिष्टुप्
• दुःस्वप्नानाशन सूक्त

बुरे स्वप्न दूर करने का उपदेश।

पदार्थान्वयभाषाः - (राजानः) राजा लोग (सम् अगुः) एकत्र हुए हैं, (ऋणानि) अनेक ऋण (सम् अगुः) एकत्र हुए हैं, (कुष्ठाः) कुष्ठ [कूट आदि औषध विशेष] (सम् अगुः) इकट्ठे हुए हैं, (कलाः) कलाएँ [समय के अंश] (सम् अगुः) एकत्र हुए हैं। (अस्मासु) हममें, (यत्) जो (दुःष्वप्न्यम्) दुष्ट स्वप्न (सम्=सम् अगात्) एकत्र हुआ है, (दुःष्वप्न्यम्) उस दुष्ट स्वप्न को (द्विषते) वैर करनेवाले के लिये (निः सुवाम) हम बाहर निकालें ॥२॥

भावार्थभाषाः - (कुष्ठ) अर्थात् कूट औषध के लिये देखो-अ० १९।३९। जैसे राजा लोग एकत्र होकर संसार के कष्ट दूर करते हैं, वैसे ही वैद्य लोग दुष्ट स्वप्न आदि रोगों का नाश करें ॥२॥

टिप्पणी: २−(राजानः) (सम् अगुः) इण् गतौ-लुङ्। संहता अभवन् (ऋणानि) (सम् अगुः) बहूनि अभवन् (कुष्ठाः) अ० १९।३९।१। रोगाणां निष्कर्षकाः। औषधविशेषाः (सम् अगुः) (कलाः) कालांशाः (सम् अगुः) (सम्) सम् अगात् (अस्मासु) (यत्) (दुःष्वप्न्यम्) दुष्टस्वप्नभावः (द्विषते) द्वेष्टे (दुःष्वप्न्यम्) दुष्टस्वप्नभावम् (निः सुवाम) बहिर्गमयाम ॥

Translation

3. Embryo of the wives of the gods, instrument of Yama, excellent dream;
   the evil [dream] that is mine, that do we send forth to him that hates
   us.

Notes

The mss. all read devā́nām pátnīnāṁ gárbha (one pada-mss. -bham)
yamásya kárayo bhadrásvapnaḥ; the translation implies no further
emendation than to gárbho and káraṇo; ⌊the minor Pet. Lex., iv. 249,
accepts bhadrásvapna as a descriptive compound, although the accent
(Gram. §1280 c) is very exceptional;⌋ SPP., following the comm.,
changes to dévānām patnīnāṁ garbha yámasya kara yó bhadráḥ svapna. Our
devápatnīnām and káraṇas were suggested especially by the
devajāmīnā́m and káraṇas of vi. 46. 2 and xvi. 5. 6, of which neither
the comm. nor SPP. take any notice. In the second division of the verse
the two editions agree, save that ours emends tát of the mss. (which
SPP. follows) to tám; and the latter is supported by our P.M., and by
the comm. But the mss. have at the beginning samámayaḥ, and the
pada-mss. resolve it into samám: ayaḥ. The Anukr. and comm. and SPP.
add to this verse what in our text is the first division of vs. 4; our
division is that of our first mss., and is preferable on the ground of
the sense. ⌊The prose verse, according to the division of the Anukr.,
may be made to count (8 + 10: 13: 13?) as 44 syllables.⌋

Child of Gods’ Consorts, minister of Yama is the good Dream: that which is my trouble we drive away to the enemy.

देवा॑नाम्। प॒त्नी॒ना॒म्। ग॒र्भ॒। यम॑स्य। क॒र॒। यः। भ॒द्रः। स्व॒प्न॒। सः। मम॑। यः। पा॒पः। तत्। द्वि॒ष॒ते। प्र। हि॒ण्मः॒। मा। तृ॒ष्टाना॑म्। अ॒सि॒। कृ॒ष्ण॒ऽश॒कु॒नः। मुख॑म्। ५७.३।

• दुःष्वप्ननाशनम्
• यमः
• त्र्यवसाना चतुष्पदा त्रिष्टुप्
• दुःस्वप्नानाशन सूक्त

बुरे स्वप्न दूर करने का उपदेश।

पदार्थान्वयभाषाः - (देवानाम्) हे विद्वानों की (पत्नीनाम्) पालन शक्तियों के (गर्भ) गर्भ ! [उदररूप पोषक] और (यमस्य) हे यम [मृत्यु] के (कर) हाथ ! (स्वप्न) हे स्वप्न ! (यः) जो तू (भद्रः) कल्याणकारी है, (सः) वह (मम) मेरा [होवे], (तत्) इसलिये (यः) जो तू (पापः) पापी [अनहित] है, [उसे] (द्विषते) वैरी के लिये (प्र हिण्मः) हम भेजते हैं। (तृष्टानाम्) क्रूरों के मध्य (कृष्णशकुनेः) काले पक्षी [कौवे आदि] का (मुखम्) मुख (मा असि) तू मत हो ॥३॥

भावार्थभाषाः - स्वप्न दो प्रकार के हैं, एक शुभ विद्वानों के हितकारी और दूसरे अशुभ जो दुःखदायी हैं, विद्वान् लोग अपने शुभ विचारों के अनुरूप शुभ स्वप्न देखें और कुविचारों के कारण से कुस्वप्न देखकर शत्रु न बनें ॥३॥

टिप्पणी: ३−(देवानाम्) विदुषाम् (पत्नीनाम्) पालनशक्तीनाम् (गर्भ) हे उदरवत् पोषक (यमस्य) मृत्योः (कर) हे हस्त इव हितकर (यः) यस्त्वम् (भद्रः) कल्याणकारी भवसि (स्वप्न) (सः) स त्वम् (मम) भवेः-इति शेषः (यः) त्वम् (पापः) अनिष्टकारी भवसि (तत्) तस्मात् (द्विषते) शत्रवे (प्र हिण्मः) हि गतौ, अन्तर्गतण्यर्थः। प्रेरयामः (तृष्टानाम्) ञितृषा पिपासायाम्-क्त। तृषितानां लोभिनां क्रूराणां मध्ये (मा असि) मा भव (कृष्णशकुनेः) कृष्णपक्षिणः। काकादेः (मुखम्) मुखमिव क्रूरम् ॥

Translation

4. Thee that art “harsh” by name, mouth of the black bird
   (-śakúni)—thee, O sleep, we thus know completely; do thou, O sleep, as
   a horse a halter, as a horse a girth, scatter him who is not of us, the
   god-reviler, the mocker.

Notes

⌊Prose.⌋ The translation here is of no authority, including various
venturesome emendations of the text; it follows our text except at the
end, where, instead of badhāna, it implies the (unsatisfactory) vapa
of the comm. and SPP.; all the mss. read vápus ⌊or vápu⌋. At the
beginning, the pada-mss. give mā́tṛṣṭā: nāma: asi: kṛṣṇa॰śakune:
múkham; and the saṁhitā-mss. agree with them, with worthless
variations of accent ⌊and some slight differences besides⌋, and with
-kuner in one or two. SPP. reads, however, mā́ tṛṣṭā́nām asi
kṛṣṇaśakunér múkham, won, as he claims, by adding accents to the comm’s
text; but this differs from the mss. only by ⌊the word-division and⌋ by
-nāmasi and -ner; how the comm. divides and understands
mātṛṣṭānāmasi is unknown, as his explanation of the words is wanting
(though SPP. notes no lacuna). So much (to múkham) is, as was noted
above, added to vs. 3 by Anukr., comm., and SPP. In the next division of
the verse, for kakṣyā̀m, the mss., the comm., and SPP., give kāyám,
which might mean ‘body’; the comm. is apparently imperfect here, reading
aśvo yathā svakīyaṁ rajodhūsaraṁ [kāyaṁ] dhunoti yathā cā ’śvo
nīnāham palyāṇakavacādikam avakirati: with kāyam is perhaps omitted
also śarīram, its gloss. Our mss. end vs. 4 with nīnāhám, and it was
our emendation to add the next clause; but this the comm. does also,
ending with vapa, while SPP. goes on to gṛhe without making a
verse-division; the sense (so far as we can be said to understand it)
favors our division and the comm’s. The latter reads avā ’smākam,
finding thus an ava…vapa, which he explains by tiraskuru. All the
mss. give pípāruṁ ⌊P.M.: píy-⌋ vápur ⌊or vápu⌋ yád etc., with
not even a pāda-division after vápus; such a division was due in our
text, however, after nīnāhám. ⌊The Anukr. seems to intend to count the
verse (taṁ tvā to gṛhe) as 9 + 9 + 7 + 13 (reading vapa): 8 + 8 =
54.⌋

Thou whose name is Rough art the mouth of the Black Bird. As such we know thee, Dream, as such we know thee well. Like a horse art thou, O Dream. As they bind girth and surcingle on a horse, so bind the alien mischief-maker, the scorner of the Gods.

तम्। त्वा॒। स्व॒प्न॒। तथा॑। सम्। वि॒द्म॒। सः। त्वम्। स्व॒प्न॒। अश्वः॑ऽइव। का॒यम्। अश्वः॑ऽइव। नी॒ना॒हम्। अ॒ना॒स्मा॒कम्। दे॒व॒ऽपी॒युम्। पिया॑रुम्। व॒प॒। यत्। अ॒स्मासु॑। दुः॒ऽस्वप्न्य॑म्। यत्। गोषु॑। यत्। च॒। नः॒। गृ॒हे। ५७.४।

• दुःष्वप्ननाशनम्
• यमः
• षट्पदोष्णिग्बृहतीगर्भा विराट्शक्वरी
• दुःस्वप्नानाशन सूक्त

बुरे स्वप्न दूर करने का उपदेश।

पदार्थान्वयभाषाः - (स्वप्न) हे स्वप्न ! (तं त्वा) उस तुझको (तथा) वैसा ही (सम्) पूरा-पूरा (विद्म) हम जानते हैं, (सः त्वम्) सो तू, (स्वप्न) हे स्वप्न ! (अश्वः इव) जैसे घोड़ा (कायम्) अपनी पेटी को, और (अश्वः इव) जैसे घोड़ा (नीनाहम्) अपनी बागडोर [को तोड़ डालता है, वैसे], (अनास्माकम्) हमारे न होनेवाले (देवपीयुम्) विद्वानों के सतानेवाले (पियारुम्) दुःखदायी को (वप) तोड़ डाल और (दुःष्वप्न्यम्) उस दुष्ट स्वप्न को [तोड़ दे], (यत्) जो (अस्मासु) हम में है, (यत्) जो (नः) हमारी (गोषु) गौओं में हैं, (च) और (यत्) जो (गृहे) घर में है ॥४॥

भावार्थभाषाः - जैसे बलवान् घोड़ा अपनी पेटी और बागडोर को तोड़-ताड़ डालता है, वैसे ही मनुष्य शुभ विचारों द्वारा दुष्ट विचारों को नाश करें और सबको स्वस्थ रक्खें ॥४॥

टिप्पणी: ४−(तम्) तादृशम् (त्वा) त्वाम् (स्वप्न) (तथा) तेन प्रकारेण (सम्) सम्पूर्णम् (विद्म) जानीमः (सः) (त्वम्) (स्वप्न) (अश्वः) (इव) यथा (कायम्) स्वशरीरसम्बधिनीं पार्श्वरज्जुम् पेटीम् (अश्वः) (इव) (नीनाहम्) नि+णह बन्धने-घञ्। रश्मिम्। मुखरज्जुम् (अनास्माकम्) युष्मदस्मदोरन्यतरस्यां खञ् च। पा० ४।३।१। अस्मद्-अण्। योऽस्माकं न भवति तम् (देवपीयुम्) अ० ४।३५।७। विदुषां हिंसकम् (पियारुम्) अ० ११।२।२१। पीयतिर्हिंसाकर्मा-निरु० ४।२५। अङ्गिमदिमन्दिभ्य आरन् उ० ३।१३४। अत्र बाहुलकात् पीयतेः-आरुप्रत्ययो ह्रस्वश्च। हिंसकम्। दुःखप्रदम् (वप) डुवप बीजसन्ताने छेदने च। छिन्धि (यत्) (अस्मासु) (दुःष्वप्न्यम्) दुष्टस्वप्नभावः (यत्) (गोषु) धेनुषु (यत्) (च) (नः) अस्माकम् (गृहे) निवासे ॥

Translation

5. What evil-dreaming is in us, what in our kine, and what in our house,
   that let him who is not of us, the god-reviler, the mocker, put on like
   a necklace (niṣká).

6. Having measured off nine cubits, forth from that do we divide off to him who hates us all our evil-dreaming.

Notes

⌊Pādas a and b are identical with 45. 2 a, b, above; and the
rest of the verse seems to throw much light on 45. 2 c, d: see my
note to that verse. In his Collation-Book, Whitney here made a note of
this important parallel, but seems to have overlooked his note when
working out his commentary.⌋ The mss. again all read pípārus ⌊P.M.:
píy-⌋; and the comm. again avā ’smākam, supplying a gamaya to the
ava in his explanation. The omission of devapīyús would make a fair
anuṣṭubh of this verse ⌊and a faultless one, if we pronounce
niṣkéva⌋; it is evidently metrical, and a verse by itself ⌊cf. 45. 2⌋
as it stands in our text; the Anukr. and SPP., with part of the mss.,
end vs. 4 with gṛhé, and throw all the rest of the hymn together as
vs. 5; the comm. agrees with us as to vss. 5 and 6. ⌊The Anukr. seems to
intend to count its verse 5 (anāsmākás tád to end of hymn) as 12 + 9:
9 + 7 [:] 14 = 51, and to put its second avasāna, with some of the
mss., after pári, as does SPP.⌋

⌊Prose.⌋ Instead of our apamā́ya, the mss., the comm., and SPP. read ápamayā (p. ápa॰mayāḥ) how the comm. (or SPP.) would explain it does not appear, as he gives only the general sense of the expression; asmākaṁ sambandhi duṣvapnyaṁ navāratniparyantam apasāraya. He reads at the end apriye saṁ nayāmasi (= 1 d).

The evil dream that threatens us, threatens our cattle or our home. That let the scorner of the Gods, the alien mischief-maker bind as a gold jewel round his neck.

अ॒ना॒स्मा॒कः। तत्। दे॒व॒ऽपी॒युः। पिया॑रुः। नि॒ष्कम्ऽइ॑व। प्रति॑। मु॒ञ्च॒ता॒म्। नव॑। अ॒र॒त्नीन्। अप॑ऽमयाः। अ॒स्माक॑म्। ततः॑। परि॑। दुः॒ऽस्वप्न्य॑म्। सर्व॑म्। द्वि॒ष॒ते। निः। द॒या॒म॒सि॒। ५७.५।

• दुःष्वप्ननाशनम्
• यमः
• त्र्यवसाना पञ्चपदा पराशाक्वरातिजगती
• दुःस्वप्नानाशन सूक्त

बुरे स्वप्न दूर करने का उपदेश।

पदार्थान्वयभाषाः - (अनास्माकः) हमारा न होनेवाला, (देवपीयुः) विद्वानों का सतानेवाला, (पियारुः) दुःखदायी [शत्रु] (तत्) उस [दुष्ट स्वप्न] को (निष्कम् इव) सुवर्ण के समान (प्रति मुञ्चताम्) धारण करे। (अस्माकम्) हमारे (ततः) उस [स्थान] से [दुष्ट स्वप्न को] (नव) नौ (अरत्नीन्) हाथों पर (परि) अलग करके (अपमयाः) तू दूर ले जा। (सर्वम्) सब (दुःष्वप्न्यम्) दुष्ट स्वप्न को (द्विषते) वैरी के लिये (निः दयामसि) हम बाहर हाँकते हैं ॥५॥

भावार्थभाषाः - धर्मात्मा लोग दुष्टों के समान कुविचारों को अपने में न आने देवें, किन्तु उत्तम विचारों को आत्मा में सदा धारण करते रहें ॥५॥

टिप्पणी: ५−(अनास्माकः) म० ४। योऽस्माकं न भवति सः (तत्) दुःष्वप्न्यम् (देवपीयुः) म० ४। विदुषां हिंसकः (पियारुः) म० ४। दुःखप्रदः (निष्कम्) सुवर्णम् (इव) यथा (प्रति मुञ्चताम्) धारयतु (नव) (अरत्नीन्) अ+ऋ गतौ-कत्नि, रत्निर्बद्धमुष्टिकरः स नास्ति यत्र। विस्तृतकनिष्ठाङ्गुलिमुष्टिकहस्तप्रमाणानि (अपमयाः) मय गतौ भ्वादिः, लेट् णिजर्थः। अपगमयेः (अस्माकम्) (ततः) तस्मात् स्थानात् (परि) पृथग्भावे (दुःष्वप्न्यम्) दुष्टस्वप्नभावम् (सर्वम्) (द्विषते) शत्रवे (निः दयामसि) दय दानगतिरक्षणहिंसादानेषु। अपगमयामः बहिष्कुर्मः ॥