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अथर्ववेद के काण्ड - 1 के सूक्त 1 के मन्त्र

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    ऋषि: - अथर्वा देवता - वाचस्पतिः छन्दः - अनुष्टुप् सूक्तम् - मेधा जनक
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    ये त्रि॑ष॒प्ताः प॑रि॒यन्ति॒ विश्वा॑ रू॒पाणि॒ बिभ्र॑तः। वा॒चस्पति॒र्बला॒ तेषां॑ त॒न्वो॑ अ॒द्य द॑धातु मे ॥

    स्वर सहित पद पाठ

    ये । त्रि॒ऽस॒प्ताः । प॒रि॒ऽयन्ति॑ । विश्वा॑ । रू॒पाणि॑ । बिभ्र॑तः ।वा॒चः । पति॑: । वला॑ । तेषा॑म् । त॒न्वः । अ॒द्य । द॒धा॒तु॒ । मे॒ ॥


    स्वर रहित मन्त्र

    ये त्रिषप्ताः परियन्ति विश्वा रूपाणि बिभ्रतः। वाचस्पतिर्बला तेषां तन्वो अद्य दधातु मे ॥

    स्वर रहित पद पाठ

    ये । त्रिऽसप्ताः । परिऽयन्ति । विश्वा । रूपाणि । बिभ्रतः ।वाचः । पति: । वला । तेषाम् । तन्वः । अद्य । दधातु । मे ॥

    अथर्ववेद - काण्ड » 1; सूक्त » 1; मन्त्र » 1
    Acknowledgment

    पदार्थ -
    (ये) जो पदार्थ (त्रि-सप्ताः) १−सबके संतारक, रक्षक परमेश्वर के सम्बन्ध में, यद्वा, २−रक्षणीय जगत् [यद्वा−तीन से सम्बद्ध ३−तीनों काल, भूत, वर्तमान और भविष्यत्। ४−तीनों लोक, स्वर्ग, मध्य और भूलोक। ५−तीनों गुण, सत्त्व, रज और तम। ६−ईश्वर, जीव और प्रकृति। यद्वा, तीन और सात=दस। ७−चार दिशा, चार विदिशा, एक ऊपर की और एक नीचे की दिशा। ८−पाँच ज्ञान इन्द्रियाँ, अर्थात् कान, त्वचा, नेत्र, जिह्वा, नासिका और पाँच कर्म इन्द्रियाँ, अर्थात् वाक्, हाथ, पाँव, पायु, उपस्थ। यद्वा, तीन गुणित सात=इक्कीस। ९−महाभूत ५, प्राण ५, ज्ञान इन्द्रियाँ ५, कर्म इन्द्रियाँ ५, अन्तःकरण १ इत्यादि] के सम्बन्ध में [वर्त्तमान] होकर, (विश्वा=विश्वानि) सब (रूपाणि) वस्तुओं को (बिभ्रतः) धारण करते हुए (परि) सब ओर (यन्ति) व्याप्त हैं। (वाचस्पतिः) वेदरूप वाणी का स्वामी परमेश्वर (तेषाम्) उनके (तन्वः) शरीर के (बला=बलानि) बलों को (अद्य) आज (मे) मेरे लिये (दधातु) दान करे ॥१॥

    भावार्थ - आशय यह है कि तृण से लेकर परमेश्वरपर्यन्त जो पदार्थ संसार की स्थिति के कारण हैं, उन सबका तत्त्वज्ञान (वाचस्पतिः) वेदवाणी के स्वामी सर्वगुरु जगदीश्वर की कृपा से सब मनुष्य वेद द्वारा प्राप्त करें और उस अन्तर्यामी पर पूर्ण विश्वास करके पराक्रमी और परोपकारी होकर सदा आनन्द भोगें ॥१॥ भगवान् पतञ्जलि ने कहा है−योगदर्शन, पाद १ सूत्र २६। स पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥ वह ईश्वर सब पूर्वजों का भी गुरु है क्योंकि वह काल से विभक्त नहीं होता ॥


    Bhashya Acknowledgment

    Meaning -
    Thrice seven are the entities which bear, wear and comprise the entire world of forms in existence. May Vachaspati, omniscient lord of speech, awareness and the phenomenal world bless me with the body of knowledge pertaining to their essences, names, forms, powers, functions and relationships here and now. Note: The ‘thrice-seven’ of phenomenal world is to be explained: The phenomenal world is an evolution of one basic material cause, Prakrti or Nature. The efficient cause of the evolution is Vachaspati, Supreme Spirit, immanent, transcendent, omniscient, omnipresent, omnipotent. The evolution is initiated and sustained by the will and presence of the spirit immenant implosive in Nature, therefore it is creative and intelligent evolution, not blind and wild growth. The initiation is like the spark, the Big Bang. With the big bang the one basic material cause, Prakrti, takes on the evolutionary process of diversification. The phenomenal world, whatever it may be at any time, is the consequence of that one cause according to the laws of evolution. Prakrti originally is non-descript. When the divine will initiates the process of evolutionary change and development, it takes on the name and character of Mahat. Mahat then changes into Ahankara, a generic identity, which then evolves into two directions: physical and psychic. The psychic direction develops into the mind, intellect and the senses and the physical develops into the five elements, akasha, vayu, agni, apah and Prthivi. The physical development passes through two stages, subtle and gross from Ahankara. The subtle elements are called Tanmatras, and Tanmatras then develop into the gross elements, akash or space, vayu or energy, agni or heat and light, apah or liquids, and Prthivi or solids. The five gross elements, their subtle precedents, and Ahankara are the ‘seven’ of the mantra. These seven entities, further, have their qualitative character. All phenomenal forms have their qualitative characteristics. Even human beings have qualitative, characteristic differences. A person may be intellectually very high, a research oriented introvert, another an energetic playful extrovert, still another may be dull. Why this? Nature, the basic material cause of our physical existence, itself has its qualitative modes and variants. These are Satva (mind, intellect, transparency), Rajas (energy, activeness), and Tamas (matter, inertia). We may call them thought, energy and matter, or, matter, motion and mind. That matter and energy, and even mind, are interconvertible is a very late scientific rediscovery of a Vedic truth, or it may just be a reminder of something we had forgot, though actually it was lying deposited in a dormant account. The seven variants of Prakrti into one direction of evolution, further qualified and characterised by these three qualitative modes, makes the phenomenal forms into thrice seven. A great intellectual with an agitated mind may be a great destroyer, another great intellectual with a balanced mind may be a great creative innovator. The two are human physically, yet different in character and achievement. Prayer: May Vachaspati enlighten us about these thrice seven. This is the Atharva-vediya projection of knowledge and education. This is the prayer for our intelligential development in terms of facts, processes and values.


    Bhashya Acknowledgment
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