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अथर्ववेद के काण्ड - 5 के सूक्त 17 के मन्त्र
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    ऋषिः - मयोभूः देवता - ब्रह्मजाया छन्दः - त्रिष्टुप् सूक्तम् - ब्रह्मजाया सूक्त
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    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

    हिन्दी (3)

    विषय

    ब्रह्म विद्या का उपदेश।

    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 ॥

    टिप्पणी

    १−(ते) प्रसिद्धा देवाः (अवदन्) अकथयन् (प्रथमाः) मुख्याः (ब्रह्मकिल्विषे) किलेर्बुक् च। उ० १।५०। इति किल श्वैत्यक्रीडनयोः−टिषच्, बुक् च। किल्विषं किल्भिदं सुकृतकर्मणो भयं कीर्तिमस्य भिनत्तीति वा−निरु० ११।२४। ब्रह्मणो ब्रह्मवादिनः पुरुषस्य अपराधविषये (अकूपारः) अ+कु+पॄ पालनपूरणयोः−घञ्। पारः पालनं पूरणं वा। आदित्योऽप्यकूपार उच्यतेऽकूपारो भवति दूरपारः समुद्रगोऽप्यकूपार उच्यतेऽकूपारो भवति महापारः−निरु० ४।१८। अकुत्सितपारो महागतिरादित्यः (सलिलः) सलिलम् उदकनाम−निघ० १।१२। अर्शआद्यच्। जलवान् समुद्रः (मातरिश्वा) अ० ५।१०।८। आकाशे गमनशीलो वायुः (विडुहराः) वीलयति संस्तम्भकर्मा−निरु० ५।१६। भृमृशीङ्०। उ० १।७। इति वील−उ। वीलु बलनाम−निघ० २।९। हृञ् हरणे−असुन्। हरो हरतेर्ज्योतिः−निरु० ४।१९। दृढतेजस्कः (तपः) तप−असुन्। अग्निः (उग्रम्) प्रचण्डम् (मयोभूः) मयसः सुखस्य भावयिता (आपः) आप् आप्नोतेः−निरु० ९।२४। व्यापिकाः सृष्ट्यः (देवीः) देव्यः। दिव्यगुणाः (प्रथमजाः) प्रथमोत्पन्ना (ऋतस्य) सत्यस्वरूपस्य परमात्मनः ॥

    इस भाष्य को एडिट करें

    विषय

    अकूपारः सलिलः मातरिश्वा

    पदार्थ

    १. जिस समय विषयों में क्रीड़ा करता हुआ पुरुष ब्रह्म को भूल जाता है, तब यह भूल जाना ब्रह्मविषयक किल्बिष वा 'ब्रह्मकिल्बिष' कहलाता है। इस (ब्रह्मकिल्बिषे) = ब्रह्मविषयक पाप के होने पर (ते) = वे (प्रथमा:) = देवताओं में प्रथम स्थान रखनेवाले (अकूपार:) = [अकुत्सितपार:, दूरपारः, महागतिः] आदित्य (सलिल:) = जल तथा (मातरिश्वा) = वायु (अवदन्) = उस ब्रह्म का उपदेश करते हैं। इन्हें देखकर उस विषय-प्रवण मनुष्य को भी प्रभु का स्मरण हो आता है। सूर्य, जल और वायु उसे प्रभु की महिमा को कहते प्रतीत होते हैं। २. प्रभु के तीव्र तप से ऋत और सत्य भी उत्पन्न हुए। (ऋतस्य प्रथमजा:) = इस ऋत के मुख्य प्रादुर्भावरूप (उग्रं तपः) = अत्यन्त तेजस्वी, दीप्त, सूर्य (मयोभुः) =  कल्याण देनेवाली वायु तथा (देवी: आपः) = दिव्य गुणवाले जल ये सब (वीडुहरा:) = बड़े तीन तेजवाले होते हैं। इनमें उस-उस तेज को स्थापित करनेवाले वे प्रभु ही तो हैं। इन सबमें उस प्रभु की ही तो महिमा दीखती है।

    भावार्थ

    सूर्य, जल व बायु प्रभु से उत्पादित ऋत के प्रथम प्रादुर्भाव हैं। इन सबमें प्रभु की महिमा दिखती है।

     

    इस भाष्य को एडिट करें

    भाषार्थ

    (ब्रह्मकिल्बिषे) ब्राह्मण के सम्बन्ध में किये अपराध या पाप में (ते) उन (प्रथमजाः) प्रथमोत्पन्नों ने (अवदन) संवाद किया-(अकूपारः) सूर्य ने (सलिलः) समुद्र ने, ( मातरिश्वा) वायु ने, (वीडुहराः) बलवानों का हरण अर्थात् विनाश करनेवाले (मयोभूः) आध्यात्मिक सुख पैदा करनेवाले परमेश्वर ने, (उग्रं तपः) उग्ररूप और तपानेवाले वैद्युद्वज्र ने, या अग्नि ने तथा (ऋतस्य) नियमानुसार (प्रथमजाः) प्रथमोत्पन्न ( देवी आपः ) द्युलोक में उत्पन्न जलों ने।

    टिप्पणी

    [ब्रह्मकिल्बिषे= ब्रह्मजाया को ब्राह्मण के लिए न देनारूप अपराध या पाप। अकूपार:= दूरपारः, सूर्यः, दूरं दूरतमं स्थानमपि स्वरश्मिभिः पूरयति (निरुक्त ४।३।१८)। वीङ्बलनाम (निघं० २।९)। परमेश्वर की अभिव्यक्ति होती है सृष्ट्युत्पादन में, यह मानो उसकी उत्पत्ति है। संवाद कथानक के रूप में है, जिसे कि परमेश्वर और परमेश्वर द्वारा प्रथमोत्पन्न तत्त्वों में दर्शाया है। कथानको में वर्णन काल्पनिक ही होते हैं। सूक्त में ब्रह्मजाया का विवाह ब्रह्म अर्थात् वह्मज्ञ और वेदज्ञ ब्राह्मण के साथ ही होना चाहिए, यह दर्शाया है। ब्रह्मजाया१ भी ब्रह्मज्ञा है। इस कथानक द्वारा गुणकर्मानुसार विवाह के सिद्धान्त को पुष्ट किया है। वीडुहराः= वीडू+हरस्।] [१. ब्रह्मजाया पद में द्विविध ममास है, ब्रह्मण: जाया, तथा ब्रह्मणि रता जाया। इस प्रकार पति और पत्नी दोनों ब्रह्मज्ञ और ब्रह्मज्ञा है। इस प्रकार विवाह गुणकर्मानुसार सूचित हो जाता है।]

    इस भाष्य को एडिट करें

    इंग्लिश (4)

    Subject

    Brahma-Jaya: Divine Word

    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.)

    इस भाष्य को एडिट करें

    Subject

    Brahma - Jaya

    Translation

    They were the first to denounce the outrage of the intellectual - the boundless ocean, the wind, the one of fierce rage (fire), the one emitting intense heat (sun), benign heavenly waters, first born of the eternal law.

    इस भाष्य को एडिट करें

    Translation

    [N.B. This hymn gives a very important lesson to mankind. It is concerned with Brahmajaya, the wife of Brahmana. Brahmana in the society or state enjoys special immunities and privilages. Brahmana in Vedic conception is not identified as Brahmana on the grounds of birth. He is called Brahman as he possesses the characteristics of Brahamana. The Varna in Vedic philosophy is not distinguished and based on birth. It is distinguished and based on the worth. So, in this hymn the word Brahmana and Brahamajaya mean the Brahmana and Brahmajaya by worth. Any male and female possessing the merits, acts and culture of Brahamana can be called Brahmana and Brahmani respectively. Varna by birth has no meaning. Brahmana is the mind of the society and state. There should not be inflicted any injury to him. It is the duty of the administrator of the state to guard the safety of the life, property and prestige of the citizens. Brahmana secures highest position in the state. The adduction of woman of any Varna or class of men is a crime direly punishable. But in the hymn emphasis has been laid on this fact that Brahman’s wife should not be anyhow abducted and disrespected. Why is it? Every-thing is measured according to commensurability of the position of enjoyed by the man. Brahman enjoys special immunity therefore everything should be deemed good or bad according to the standard that it stands commensurate to his dignity. Abduction of a woman is an offence but still expected in the society and prevalancy of lawlessness. But the abduction of Brahman's wife is an offence which illustrate the extreme maladministration and lawlessness. If it happens in the state it means that state machinery and law have totally deteriorated. There is no rule and no law. This situation should be avoided and if arises out extirpated on all cost. The second thing which the hymn under translation illustrates is that the woman of Brahmana varna by worth should not be married to other varnas. This is treated to be a sin. The marriage of a womant with the man of another varna which she does belong to is not a normal practice. But the marriage of the women belonging to other varna except Brahmanas can be married to men to superior varnas in abnormal practices. But a woman of Brahmana varna could and should not be married to other varnas. Such practice would totally ruin the society. What havoc would be wrought in the society and state if a woman of high characteristics becomes compelled to find her match in the other varnas as there is no opportunity in the society to find the compatible match. If such things happen society embraces total devastation. The lesson against such a thing has been given to mankind in this hymn.] These first........the bottomless sea, air, glowing fire, the powerful sun, the pleasure-giving moon, celestial waters and the primordial product of the eternal Law, as it appears, express remonstrance against the harm inflicted to Brahmana, the person treated to be the intellect of society.

    इस भाष्य को एडिट करें

    Translation

    These chief forces of nature, the boundless sea, wind, fierce glowing fire,the strong sun, the bliss-bestowing moon, the tranquil waters, first created by God, stand as witnesses against the onslaught on a Brahman.

    इस भाष्य को एडिट करें

    संस्कृत (1)

    सूचना

    कृपया अस्य मन्त्रस्यार्थम् आर्य(हिन्दी)भाष्ये पश्यत।

    टिप्पणीः

    १−(ते) प्रसिद्धा देवाः (अवदन्) अकथयन् (प्रथमाः) मुख्याः (ब्रह्मकिल्विषे) किलेर्बुक् च। उ० १।५०। इति किल श्वैत्यक्रीडनयोः−टिषच्, बुक् च। किल्विषं किल्भिदं सुकृतकर्मणो भयं कीर्तिमस्य भिनत्तीति वा−निरु० ११।२४। ब्रह्मणो ब्रह्मवादिनः पुरुषस्य अपराधविषये (अकूपारः) अ+कु+पॄ पालनपूरणयोः−घञ्। पारः पालनं पूरणं वा। आदित्योऽप्यकूपार उच्यतेऽकूपारो भवति दूरपारः समुद्रगोऽप्यकूपार उच्यतेऽकूपारो भवति महापारः−निरु० ४।१८। अकुत्सितपारो महागतिरादित्यः (सलिलः) सलिलम् उदकनाम−निघ० १।१२। अर्शआद्यच्। जलवान् समुद्रः (मातरिश्वा) अ० ५।१०।८। आकाशे गमनशीलो वायुः (विडुहराः) वीलयति संस्तम्भकर्मा−निरु० ५।१६। भृमृशीङ्०। उ० १।७। इति वील−उ। वीलु बलनाम−निघ० २।९। हृञ् हरणे−असुन्। हरो हरतेर्ज्योतिः−निरु० ४।१९। दृढतेजस्कः (तपः) तप−असुन्। अग्निः (उग्रम्) प्रचण्डम् (मयोभूः) मयसः सुखस्य भावयिता (आपः) आप् आप्नोतेः−निरु० ९।२४। व्यापिकाः सृष्ट्यः (देवीः) देव्यः। दिव्यगुणाः (प्रथमजाः) प्रथमोत्पन्ना (ऋतस्य) सत्यस्वरूपस्य परमात्मनः ॥

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