०५८ यज्ञः

58. For various blessings.

यज्ञः।
१-६ ब्रह्मा। यज्ञः, बहुदैवत्यम्। त्रिष्टुप्, २ पुरोऽनुष्टुप्, ३ चतुष्पदाऽतिशक्वरी, ५ भुरिक्।

[Brahman.—ṣaḍṛcam. mantroktabahudevatyam uta yajñikam. trāiṣṭubham: 2. puro- ‘nuṣṭubh; 3. 4-p. atiśakvarī; 5. bhurij.]

Comment

The first four verses occur also in Pāipp. i.; ⌊Roth’s Collation, strictly interpreted, means that the whole hymn is found there⌋. The comm. quotes vs. 5 as used in Kāuś. 3. 16; but the verse there intended is evidently ii. 35. 5, of which vs. 5 here is a repetition. At the beginning of his exposition of vs. 1 he says: asmin sūkte manasā nirvartyo yajñaḥ stūyate.

Translations

Translated: Griffith, ii. 315.

A prayer for prosperity, accompanying a sacrifice

Translation

1. The swiftness of ghee evenly always increasing the year with
   oblation—be our hearing, sight, breath unsevered; unsevered be we from
   life-time, from splendor.

Notes

The translation implies in a samanā́ sadāí ’vá. ⌊This last may be a
slip for sádāivá, p. sádā: evá; the Berlin text and the Index
imply sádeva, p. sádā॰iva.⌋ Five authorities give samanā́ (so in
p.); five or six, samanā́ḥ; the rest samanāḥ or sámanāḥ, or else
samānā́ḥ or samānā́ or finally sámanā; SPP. accepts the last, from
only two mss.; the comm. reads samanāḥ, and explains it as
samānamanaskā. After it the mss. read sádevāḥ (p. sá॰devāḥ), but
the comm. and his text sadevā, and SPP. follows these, accenting
sádevā. Ppp. has yūtis sumanās sudevās (s-). The comm. says that,
since all words signifying ‘motion’ also signify ‘knowledge,’ jūti
here means sarvatra prasṛtaṁ jñānam! Ppp. combines in c prāṇa
ach-. In d, the pada-mss. read áchinnā instead of -nāḥ. The
connection of the two half-verses is perhaps this: it is prayed that the
prospering flow of the libations of sacred butter be uninterrupted,
carrying as a consequence the continuance of physical blessings.

Still equal be the flow of butter ever causing the Year to prosper with oblation. Still be our hearing, sight, and breath uninjured: let us lose nothing of our life and vigour.

घृ॒तस्य॑। जू॒तिः। सम॑ना। सऽदे॑वा। स॒म्ऽव॒त्स॒रम्। ह॒विषा॑। व॒र्धय॑न्ती। श्रोत्र॑म्। चक्षुः॑। प्रा॒णः। अच्छि॑न्नः। न॒। अ॒स्तु॒। अच्छि॑न्नाः। व॒यम्। आयु॑षः। वर्च॑सः। ५८.१।

• यज्ञः, मन्त्रोक्ताः
• ब्रह्मा
• त्रिष्टुप्
• यज्ञ सूक्त

आत्मा की उन्नति का उपदेश।

पदार्थान्वयभाषाः - (घृतस्य) प्रकाश की (समना) मनोहर, (सदेवा) इन्द्रियों के साथ रहनेवाली (जूतिः) वेग गति (हविषा) दान से (संवत्सरम्) वर्ष [जीवनकाल] को (वर्धयन्ती) बढ़ाती हुई [रहे]। (नः) हमारा (श्रोत्रम्) कान, (चक्षुः) आँख और (प्राणः) प्राण (अच्छिन्नः) निर्हानि (अस्तु) होवे, (वयम्) हम (आयुषः) जीवन से और (वर्चसः) तेज से (अच्छिन्नाः) निर्हानि [होवें] ॥१॥

भावार्थभाषाः - मनुष्य को चाहिये कि विद्या आदि से शीघ्र प्रतापी होकर अपने आत्मा और शरीर की उन्नति करे ॥१॥

टिप्पणी: १−(घृतस्य) प्रकाशस्य (जूतिः) वेगगतिः (समना) मन ज्ञाने-अच्, टाप्। मनोहरा (सदेवा) इन्द्रियैः सह वर्तमाना (संवत्सरम्) वर्षं जीवनकालम् (हविषा) दानेन (वर्धयन्ती) समर्धयन्ती (श्रोत्रम्) श्रवणम् (चक्षुः) नेत्रम् (प्राणः) शरीरधारकः पञ्चवृत्तिको वायुः (अच्छिन्नः) अभिन्नः। निर्हानिः (नः) अस्माकम् (अस्तु) (अच्छिन्नाः) निर्हानयः (वयम्) (आयुषः) जीवनात् (वर्चसः) प्रतापात् ॥

Translation

2. Let breath call unto us; we call unto breath; the earth, the
   atmosphere hath seized (grah) splendor; splendor [also] Soma,
   Bṛihaspati, the maintainer.

Notes

Some mss. (including most of the pada-mss.) begin b with úpa
hvayám. In c, one of SPP’s mss. and Ppp. combine pṛthivy ānt-. At
the end, the pada-mss. have correctly dhartā́; the saṁhitā-mss.
vary between this and dhattā́, dhattā́m, and dhattā́t; and the reciter
K. gave vidhartā́. The comm’s text (SPP.) has vidhattām, but his
explanation reads vidhattā (misreading for -arttā?) viśeṣeṇa dhartā
’gniḥ sūryo vā; and SPP. most strangely adopts the senseless vidhattā́
(it is read also by one ms.). Ppp. gives instead bibhartu, which is
not bad. Furthermore, Ppp. begins a with apa, but b with
upa. The seizing of splendor by these various divinities is, according
to the comm., for the purpose of giving it to us. Pādas b and d
lack each a syllable. ⌊A similar antithesis with upahū occurred at i.

1. 4, and others were pointed out there.⌋

Let lively breath invite us: we call vital breath to visit us. Earth and air’s middle realm have gathered, Soma, Brihaspati and Dhartar gathered vigour.

उप॑। अ॒स्मान्। प्रा॒णः। ह्व॒य॒ता॒म्। उप॑। व॒यम्। प्रा॒णम्। ह॒वा॒म॒हे॒। वर्चः॑। ज॒ग्रा॒ह॒। पृ॒थि॒वी। अ॒न्तरि॑क्षम्। वर्चः॑। सोमः॑। बृह॒स्पतिः॑। वि॒ऽध॒त्ता। ५८.२।

• यज्ञः, मन्त्रोक्ताः
• ब्रह्मा
• पुरोऽनुष्टुप्त्रिष्टुप्
• यज्ञ सूक्त

आत्मा की उन्नति का उपदेश।

पदार्थान्वयभाषाः - (प्राणः) प्राण (अस्मान्) हमको (उप ह्वयताम्) समीप बुलावे, (वयम्) हम (प्राणम्) प्राण को (उप हवामहे) समीप बुलाते हैं। (पृथिवी) पृथिवी और (अन्तरिक्षम्) अन्तरिक्ष ने (वर्चः) तेज (जग्राह) ग्रहण किया है, (बृहस्पतिः) बृहस्पति [बड़ी विद्याओं के स्वामी], (विधत्ता) पोषण करनेवाले (सोमः) ऐश्वर्यवान् पुरुष ने (वर्चः) तेज [ग्रहण किया] है ॥२॥

भावार्थभाषाः - मनुष्य अपनी आत्मा और शरीर की सदा रक्षा करके उनके द्वारा उपकारी होवे, जैसे पृथिवी और आकाश बलवान् होकर पदार्थों और लोकों को धारण करते हैं और जैसे विद्वान् तेजस्वी पुरुष विविध कार्य सिद्ध करता है ॥२॥

टिप्पणी: २−(उप) समीपे (अस्मान्) (प्राणः) म० १। शरीरधारको वायुः (ह्वयताम्) (उप) (वयम्) (प्राणम्) शरीरधारकं वायुम् (हवामहे) आह्वयामः (वर्चः) तेजः (जग्राह) स्वीचकार (पृथिवी) (अन्तरिक्षम्) (वर्चः) (सोमः) ऐश्वर्यवान् पुरुषः (बृहस्पतिः) बृहतीनां विद्यानां पालकः (विधत्ता) आकारस्य ह्रस्वे कृते तकारस्य द्वित्वम्। विधाता। विविधपोषकः ॥

Translation

3. Heaven-and-earth have become joint-seizers of splendor; seizing
   splendor may we go about upon the earth; with glory the kine, coming,
   wait upon (upa-sthā) the lord of kine; seizing glory may we go about
   upon the earth.

Notes

⌊The verse is by no means one of 4 pādas, but rather one of 6 (a-f:
so designated below): in fact, it is a regular anuṣṭubh, to each half
of which is added in prose an ūha-refrain (varco etc., yaśo etc.)
of 14 syllables.⌋ The mss. read in b babhūváthus, accenting also
dyā́vāpṛthivī́; the translation implies the simpler and more probable
emendation to -vatus; ⌊and of course the retention of the
ms.-accentuation of dyā́vāpṛthivī́: correct the Berlin ed. accordingly;⌋
SPP. leaves both words unchanged, without heeding their irreconcilable
character; that the comm. takes dyā́vāpṛthivī́ as vocative is simply in
accord with his usual disregard of the accent. In c and f, the
mss. vary between ánu-sam ⌊so most⌋, anu-sám, and ánu sám (the
pada-mss. have anu॰sáṁcarema: but one has ánu॰saṁcarema!); SPP.
adopts ánu sám ⌊cf. note to Prāt. iv. 3⌋, against our anu-sám; there
is little choice between the two. In d, the mss. in general begin
with yaśásām ⌊some with yáśasām⌋, two or three having yáśasam or
yaśásam; SPP. adopts the last, we yáśasā; here, again, there is
little to choose; the comm. explains yaśasā, though his text (SPP.)
gives yaśasām. The comm. foolishly takes āyatī́s in e as, jointly
with yáśas, object of gṛhītvā́ in f, supplying dhenūs for it to
qualify. The verse counts (16 + 14: 16 + 14 = 60) as a full
atiśakvarī; ⌊but see beginning of this paragraph⌋.

The earth and heaven have come to be two gatherers up of vigo- rous might. So let us gather vigour up and closely follow after Earth. With glory come the cows and stand beside the master of the herd. Let us when we have gathered fame and glory closely follow Earth.

वर्च॑सः। द्यावा॑पृथि॒वी इति॑। सं॒ग्रह॑णी॒। इति॑ स॒म्ऽग्रह॑णी। ब॒भू॒वथुः॑। वर्चः॑। गृ॒ही॒त्वा। पृ॒थि॒वीम्। अनु॑। सम्। च॒रे॒म॒। य॒शस॑म्। गावः॑। गोऽप॑तिम्। उप॑। ति॒ष्ठ॒न्ति॒। आ॒ऽय॒तीः। यशः॑। गृ॒ही॒त्वा। पृ॒थि॒वीम्। अनु॑। सम्। च॒रे॒म॒। ५८.३।

• यज्ञः, मन्त्रोक्ताः
• ब्रह्मा
• चतुष्पदातिशक्वरी
• यज्ञ सूक्त

आत्मा की उन्नति का उपदेश।

पदार्थान्वयभाषाः - (द्यावापृथिवी) सूर्य और पृथिवी तुम दोनों (वर्चसः) तेज के (संग्रहणी) संग्रह करनेवाले (बभूवथुः) हुए हो, (वर्चः) तेज को (गृहीत्वा) ग्रहण करके (पृथिवीम् अनु) पृथिवी पर (सम् चरेम) हम विचरें। (आयतीः) आती हुईं (गावः) गौएँ (यशसम्) अन्नवाले (गोपतिम्) गोपति [गौओं के स्वामी] को (उप तिष्ठन्ति) सेवती हैं, (यशः) अन्न (गृहीत्वा) ग्रहण करके (पृथिवीम् अनु) पृथिवी पर (सम् चरेम) हम विचरें ॥३॥

भावार्थभाषाः - मनुष्य सूर्य और पृथिवी के समान बली होकर संसार में उपकार करें, और जैसे गौ आदि पशु अन्न आदि देनेवाले अपने स्वामी की सेवा करते हैं, वैसे ही मनुष्य अन्न आदि से अपने पोषकों की सेवा करें ॥३॥

टिप्पणी: ३−(वर्चसः) तेजसः (द्यावापृथिवी) सूर्यपृथिव्यौ (संग्रहणी) संग्रहण्यौ। दात्र्यौ (बभूवथुः) (वर्चः) तेजः (गृहीत्वा) अवलम्ब्य (पृथिवीम्) (संचरेम) विचरेम (यशसम्) यशः=अन्नम्-निघ० २।७। अर्शआद्यच्। अन्नवन्तम् (गावः) धेनवः (गोपतिम्) गवां स्वामिनम् (उपतिष्ठन्ति) सेवन्ते (आयतीः) आगच्छन्त्यः। अन्यद् गतम् ॥

Translation

4. Make ye a pen (vrajá), for that is men-protecting for you; sew ye
   coats-of-mail (várman), abundant, broad; make ye strongholds of metal,
   unattackable (ádhṛṣṭā); let not your bowl leak (sru); make it
   strong.

Notes

The verse is RV. x. 101. 8, with slight variation: RV. has várma in
saṁhitā as well as in pada in b; the mss., too, leave dṛ́ṅhatā
in d without accent, and SPP. does not correct their error. ⌊Roth
notes that Ppp. reads varmā: cf. Noun*-Inflection*, p. 540 top, 539
end.⌋ But the pada-text exhibits its skill in blundering: in b it
reads várma: asi: vi॰adhvám (and nearly all the saṁhitā-mss. accent
sīvyadhám), and in c kṛṇudhvam: mā́: ā́yasīḥ (or ayasīḥ):
ádhṛṣṭā (and the saṁhitā-mss. accordingly read -dhvaṁmāy-). The
comm. gives three distinct interpretations of the verse: as concerned
respectively with the senses, with officiating priests, and with
soldiers (indriyaparatvena rtvikparatvena yoddhṛparatvena). ⌊As to
-dhvam mā-, cf. note to xviii. 2. 3.⌋

Prepare the cow-stall, for there drink your heroes: stitch ye the coats of armour wide and many. Make iron forts defying all assailants: let not your pitcher leak; stay it securely.

व्र॒जम्। कृ॒णु॒ध्व॒म्। सः। हि। वः॒। नृ॒ऽपानः॑। वर्म॑। सी॒व्य॒ध्व॒म्। ब॒हु॒ला। पृ॒थूनि॑। पुरः॑। कृ॒णु॒ध्व॒म्। आय॑सीः। अधृ॑ष्टाः। मा। वः॒। सु॒स्रो॒त्। च॒म॒सः। दृं॒ह॒त॒। तम्। ५८.४।

• यज्ञः, मन्त्रोक्ताः
• ब्रह्मा
• त्रिष्टुप्
• यज्ञ सूक्त

आत्मा की उन्नति का उपदेश।

पदार्थान्वयभाषाः - (व्रजम्) घेर [गोस्थान] को (कृणुध्वम्) तुम बनाओ, (हि) क्योंकि (सः) वह [स्थान] (वः) तुम्हारे लिये (नृपाणः) नेताओं की रक्षा करनेवाला है, (बहुला) बहुत से (पृथूनि) चौड़े-चौड़े (वर्म) कवचों को (सीव्यध्वम्) सींओ। (पुरः) दुर्गों को (आयसीः) लोहे का (अधृष्टाः) अटूट (कृणुध्वम्) बनाओ, (वः) तुम्हारा (चमसः) चमचा [भोजनपात्र] (मा सुस्रोत्) न टपक जावे, (तम्) उसको (दृंहत) दृढ़ करो ॥४॥

भावार्थभाषाः - जैसे गोशाला में गौ आदि पशु सुरक्षित रहते हैं, और जैसे राजा सैनिकों की रक्षा के लिये दृढ़ दुर्ग बनाकर अस्त्र-शस्त्र आदि से भरपूर करता है, वैसे ही मनुष्य अपने रक्षासाधनों का संग्रह करता रहे ॥४॥

टिप्पणी: ४−(व्रजम्) गोस्थानम् (कृणुध्वम्) कुरुत (सः) व्रजः (हि) यस्मात् कारणात् (वः) युष्मभ्यम् (नृपाणः) नृणां नेतॄणां रक्षकः (वर्म) वर्माणि। कवचानि (सीव्यध्वम्) षिवु तन्तुसन्ताने। संबध्नीत (बहुला) बहुलानि। बहूनि (पृथूनि) विस्तृतानि (पुरः) नगरान्। दुर्गाणि (कृणुध्वम्) (आयसीः) अयस्मयाः। अस्त्रशस्त्रयुक्ताः (अधृष्टाः) अधृष्यमाणाः। अविनाशनीयाः (वः) युष्माकम् (मा सुस्रोत्) स्रवतेर्लङि शपः श्लुः। मा स्रवतु। मा विनश्यतु (चमसः) भोजनपात्रम् (दृंहत्) दृढीकुरुत (तम्) चमसम् ॥ अयं मन्त्रो व्याख्यातः-अ० २।३५।५ ॥

Translation

5. Of the sacrifice the eye, beginning, and face; with voice, with
   hearing, with mind do I make oblation; to this sacrifice, extended by
   the all-working one, let the gods come ⌊ā-i⌋, with favoring minds.

Notes

We had this verse above, as ii. 35. 5 ⌊see note thereon⌋. Our mss. cite
it by the whole first pāda: yajñásya cákṣuḥ prábhṛtir múkhaṁ cé ’ty
ékā. ⌊The Anukr. does not ignore the ā́ at the beginning of d.⌋

The eye of sacrifice, source and beginning with voice, car, spirit unto him I offer. To this our sacrifice, wrought by Visvakarman, may the Gods come gracious and kindly-hearted.

य॒ज्ञस्य॑। चक्षुः॑। प्रऽभृ॑तिः। मुख॑म्। च॒। वा॒चा। श्रोत्रे॑ण। मन॑सा। जु॒हो॒मि॒। इ॒मम्। य॒ज्ञम्। विऽत॑तम्। वि॒श्वऽक॑र्मणा। आ। दे॒वाः। य॒न्तु॒। सु॒ऽम॒न॒स्यमा॑नाः। ५८.५।

• यज्ञः, मन्त्रोक्ताः
• ब्रह्मा
• भुरिक्त्रिष्टुप्
• यज्ञ सूक्त

आत्मा की उन्नति का उपदेश।

पदार्थान्वयभाषाः - [जो पुरुष] (यज्ञस्य) पूजनीय कर्म का (चक्षुः) नेत्र [नेत्रसमान] प्रदर्शक, (प्रभृतिः) पुष्टि (च) और (मुखम्) मुख [समान मुख्य] है, [उसको] (वाचा) वाणी से, (श्रोत्रेण) कान से और (मनसा) मन से (जुहोमि) मैं स्वीकार करता हूँ। (सुमनस्यमानाः) शुभचिन्तकों के समान आचरणवाले, (देवाः) व्यवहारकुशल महात्मा (विश्वकर्मणा) संसार के रचनेवाले परमेश्वर करके (विततम्) फैलाये हुए (इमम्) इस (यज्ञम्) पूजनीय धर्म को (आ यन्तु) प्राप्त करें ॥५॥

भावार्थभाषाः - मनुष्यों को उचित है कि सत्यसङ्कल्पी, सत्यसन्ध, ऋषि महात्माओं के वैदिक उपदेश को वाणी से पठन-पाठन, श्रोत्र से श्रवण-श्रावण, और मन से निदिध्यासन अर्थात् बारम्बार विचार करके ग्रहण करें। सब अनुग्रहशील महात्मा परमेश्वर के दिये हुए विज्ञान और धर्म का प्रचार करते रहें ॥५॥

टिप्पणी: यह मन्त्र ऊपर आ चुका है-अ० २।३५।५ ॥५−अयं मन्त्रो व्याख्यातः-अ० २।३५।५ ॥

Translation

6. They that are priests (ṛtvíj) of the gods, and that are worshipful,
   for whom the oblation (havyá) is made the portion—coming to this
   sacrifice together with their spouses, let the gods, as many as they are
   (yā́vant), revel on the oblation.

Notes

In b, the mss. have also kriyate, kṛyate, ⌊kṛyáte,⌋ and
kṛṇute. In c, the pada-mss. read sahá॰patnībhiḥ, and nearly
all the saṁhitā-mss. agree with them; SPP. also emends to pát-. In
d, all the mss. have tavíṣā or táviṣā (p. -ṣā) SPP. reads,
with the comm., taviṣā́s (= mahāntaḥ, comm.); the translation implies
havíṣā, instead of our emendation sám iṣā́. The verse ⌊12 + 11: 11 +
12⌋ has two more syllables than a regular triṣṭubh; ⌊the cadences of
a, b, c accord with the number of syllables: but d, with 12, has
a triṣṭubh cadence; this casts still further suspicion on taviṣā, in
place of which we should expect only two syllables⌋.

Let the Gods’ Priests and those who merit worship, to whom oblation as their share is offered, Come to this holy service with their Consorts, and all Gods revel in the food we bring them.

ये। दे॒वाना॑म्। ऋ॒त्विजः॑। ये। च॒। य॒ज्ञियाः॑। येभ्यः॑। ह॒व्यम्। क्रि॒यते॑। भा॒ग॒ऽधेय॑म्। इ॒मम्। य॒ज्ञम्। स॒ह। पत्नी॑भिः। आ॒ऽइत्य॑। याव॑न्तः। दे॒वाः। त॒वि॒षाः। मा॒द॒य॒न्ता॒म्। ५८.६।

• यज्ञः, मन्त्रोक्ताः
• ब्रह्मा
• जगती
• यज्ञ सूक्त

आत्मा की उन्नति का उपदेश।

पदार्थान्वयभाषाः - (ये) जो (देवानाम्) विद्वानों में (ऋत्विजः) सब ऋतुओं में यज्ञ करनेवाले, (च) और (ये) जो (यज्ञियाः) पूजायोग्य हैं, और (येभ्यः) जिनके लिये (हव्यम्) देने योग्य (भागधेयम्) भाग (क्रियते) किया जाता है। (इमम्) इस (यज्ञम्) यज्ञ में (पत्नीभिः सह) [अपनी] पत्नियों सहित (एत्य) आकर, (यावन्तः) जितने (तविषाः) बड़े (देवाः) विद्वान् हैं, [हमें] (मादयन्ताम्) वे प्रसन्न करें ॥६॥

भावार्थभाषाः - मनुष्यों को योग्य है कि विद्वान् ऋषि महात्माओं और विदुषी स्त्रियों का यथावत् सत्कार करके उन्नति करें ॥६॥

टिप्पणी: ६−(ये) (देवानाम्) विदुषां मध्ये (ऋत्विजः) सर्वकालेषु यष्टारः (ये) (च) (यज्ञियाः) पूजार्हाः (येभ्यः) (हव्यम्) दातव्यम् (क्रियते) अनुष्ठीयते (भागधेयम्) भागम् (इमम्) प्रत्यक्षम् (यज्ञम्) पूजनीयं व्यवहारम् (सह) (पत्नीभिः) विदुषीभिः स्त्रीभिः (एत्य) आगत्य (यावन्तः) यत्परिमाणाः (देवाः) विद्वांसः (तविषाः) तवेर्णिद्वा। उ० १।४८। तव वृद्धौ, सौ० धा०-टिषच्। तविषो महन्नाम-निघ० ३।३। महान्तः (मादयन्ताम्) तर्पयन्तु अस्मान् ॥