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अथर्ववेद के काण्ड - 5 के सूक्त 17 के मन्त्र

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  • अथर्ववेद - काण्ड 5/ सूक्त 17/ मन्त्र 1
    ऋषि: - मयोभूः देवता - ब्रह्मजाया छन्दः - त्रिष्टुप् सूक्तम् - ब्रह्मजाया सूक्त
    57

    तेऽव॒दन्प्र॑थ॒मा ब्र॑ह्मकिल्बि॒षेऽकू॑पारः सलि॒लो मा॑तरिश्वा। वी॒डुह॑रा॒स्तप॑ उ॒ग्रं म॑यो॒भूरापो॑ दे॒वीः प्र॑थम॒जा ऋ॒तस्य॑ ॥

    स्वर सहित पद पाठ

    ते । अ॒व॒दन्। प्र॒थ॒मा: । ब्र॒ह्म॒ऽकि॒ल्बि॒षे । अकू॑पार: । स॒लि॒ल: । मा॒त॒रिश्वा॑ । वी॒डुऽह॑रा: । तप॑: । उ॒ग्रम् । म॒य॒:ऽभू: । आप॑: । दे॒वी:। प्र॒थ॒म॒ऽजा: । ऋ॒तस्य॑ ॥१७.१॥


    स्वर रहित मन्त्र

    तेऽवदन्प्रथमा ब्रह्मकिल्बिषेऽकूपारः सलिलो मातरिश्वा। वीडुहरास्तप उग्रं मयोभूरापो देवीः प्रथमजा ऋतस्य ॥

    स्वर रहित पद पाठ

    ते । अवदन्। प्रथमा: । ब्रह्मऽकिल्बिषे । अकूपार: । सलिल: । मातरिश्वा । वीडुऽहरा: । तप: । उग्रम् । मय:ऽभू: । आप: । देवी:। प्रथमऽजा: । ऋतस्य ॥१७.१॥

    अथर्ववेद - काण्ड » 5; सूक्त » 17; मन्त्र » 1
    Acknowledgment

    पदार्थ -
    (ऋतस्य) सत्यस्वरूप परमात्मा से (प्रथमजाः) प्रथम उत्पन्न हुए, (ते) उन (प्रथमाः) मुख्य देवताओं अर्थात् (वीडुहराः) बड़े तेजवाले, (मयोभूः) सुख देनेवाले, (अकूपारः) अकुत्सित वा बड़े पारवाले सूर्य, (सलिलः) जलवाले समुद्र, (मातरिश्वा) आकाश में चलनेवाले वायु, (उग्रम्) उग्र (तपः) अग्नि, (देवीः) दिव्यगुणवाली (आपः) व्यापनशील प्रजाओं ने (ब्रह्मकिल्बिषे) ब्रह्मवादी के अपराध के विषय में (अवदन्) बातचीत की ॥१॥

    भावार्थ - ब्रह्मवादी लोग सृष्टि के पदार्थों से ब्रह्मविद्या प्राप्त करके सुख भोगें। और पूर्वज ऋषियों के समान परस्पर शङ्का समाधान करके ब्रह्मनिष्ठा हों ॥१॥ इस सूक्त के सात मन्त्र १, २, ३, ५, ६, १०, ११, ऋग्वेद के मण्डल १० का सात मन्त्रवाला सूक्त १०९ है। वहाँ शाकलसंहिता और अजमेर वैदिक यन्त्रालय की ऋक्संहिता के अनुसार जुहू नाम ब्रह्मजाया अथवा ब्रह्मपुत्र ऊर्ध्वनाभा नाम ऋषि और विश्वे देवा देवता हैं, ऋग्वेद सायणभाष्य में जुहू नाम ब्रह्मवादिनी है। इससे यह सूक्त ब्रह्मविद्यापरक है ॥


    Bhashya Acknowledgment

    Meaning -
    The theme of this hymn is Brahma-Jaya, the Jay a of eternal Brahma, the Creator. Jaya means that by which one creates, manifests, and thus finds self-expression and self-fulfilment. Ordinarily it means wife. Husband and wife both find fulfilment of their conjugal life through the birth of progeny. The husband cannot find this fulfilment except through the wife. So the wife is Jaya. In the cosmic context, Brahma being the creator, He creates through Prakrti, Nature. So Prakrti is Jaya (Brhadaranya- kopanishad, 1, 4, 17. But natural creation is not the all of divine creation. The Vedic voice too is the self-expression of divine omniscient consciousness. Thus Vedic voice too is Jaya. Seven mantras of this hymn (1, 2, 3, 5, 6, 10 and 11) are the same as Rgveda 10, 109, 1-7. In mantra 5, Brahma Jaya is compared to “Juhu’, the yajna ladle. Sayana in his commentary on Rgveda interprets Juhu as Brahma-vadini, self-expressive voice of Brahma. Thus Jaya in this hymn is the Divine Voice. The Voice is Ila in the absolute sense, Sarasvati in the existential sense of the cosmic flow, and Mahi or Bharati in the local context of the global sense. In the beginning, to express and reveal the joyous manifestation (Leela) of the creativity of Supreme Brahma, those first horns of the dynamics of divine law, Akupara, boundless light principle or Aditya Rshi, Salila, liquid principle or Angira Rshi, Matarishva, energy principle or Vayu Rshi, and Viduhara, fiery principle or Agni Rshi, all like yajna fire, burning and creative, illustrious, soothing, flowing, divine souls and spirits, express and reveal the divine voice of the Veda. (The voice they reveal is Ila.) (The word Kilvisham has been interpreted in two senses: joyous expression as above, and sinful violation. As joyous expression we have the divine Veda through the voice of nature and the voice of the Rshis. If the word is interpreted in the sense of sinful violation, then on violation of the divine voice by humanity, and on violence against nature’s beauty and creativity by human pride and ambition for power and luxury, the forces of nature and divine souls in humanity would raise their voice of protest. The result of the joyous voice is happiness, and the result of the voice of protest is bound to be suffering. At the level of comparative literature, especially for Christian readers, we may refer to the Bibical story of creation: When humanity in Paradise violated the divine commandment then: “Earth felt the wound, and Nature from her seat, Sighing through all her works gave signs of woe, That all was lost.” (Milton, Paradise Lost 9,780- 784.) Remember: Both Nature and the Divine Voice are Brahma Jaya. Violence against Nature and the Divine Voice is violence against the creator.)


    Bhashya Acknowledgment
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