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अथर्ववेद के काण्ड - 5 के सूक्त 28 के मन्त्र

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  • अथर्ववेद - काण्ड 5/ सूक्त 28/ मन्त्र 1
    ऋषि: - अथर्वा देवता - अग्न्यादयः छन्दः - त्रिष्टुप् सूक्तम् - दीर्घायु सूक्त
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    नव॑ प्रा॒णान्न॒वभिः॒ सं मि॑मीते दीर्घायु॒त्वाय॑ श॒तशा॑रदाय। हरि॑ते॒ त्रीणि॑ रज॒ते त्रीण्यय॑सि॒ त्रीणि॒ तप॒सावि॑ष्ठितानि ॥

    स्वर सहित पद पाठ

    नव॑ । प्रा॒णान् । न॒वऽभि॑: । सम् । मि॒मी॒ते॒ । दी॒र्घा॒यु॒ऽत्वाय॑ । श॒तऽशा॑रदाय । हरि॑ते । त्रीणि॑ । र॒ज॒ते॒ । त्रीणि॑ । अय॑सि ।त्रीणि॑ । तप॑सा । आऽवि॑स्थितानि ॥२८.१॥


    स्वर रहित मन्त्र

    नव प्राणान्नवभिः सं मिमीते दीर्घायुत्वाय शतशारदाय। हरिते त्रीणि रजते त्रीण्ययसि त्रीणि तपसाविष्ठितानि ॥

    स्वर रहित पद पाठ

    नव । प्राणान् । नवऽभि: । सम् । मिमीते । दीर्घायुऽत्वाय । शतऽशारदाय । हरिते । त्रीणि । रजते । त्रीणि । अयसि ।त्रीणि । तपसा । आऽविस्थितानि ॥२८.१॥

    अथर्ववेद - काण्ड » 5; सूक्त » 28; मन्त्र » 1
    Acknowledgment

    पदार्थ -
    वह [परमेश्वर] (नव) नौ (प्राणान्) जीवनशक्तियों को (नवभिः) नौ [इन्द्रियों] के साथ (शतशारदाय) सौ शरद् ऋतुओंवाले (दीर्घायुत्वाय) दीर्घ जीवन के लिये (सं मिमीते) यथावत् मिलाता है। [उसी करके] (हरिते) दरिद्रता हरनेवाले पुरुषार्थ में (त्रीणि) तीनों, (रजते) प्रिय होनेवाले प्रबन्ध [वा रूप्य] में (त्रीणि) तीनों, और (अयसि) प्राप्त योग्य कर्म [वा सुवर्ण] में (त्रीणि) तीनों [सुख] (तपसा) सामर्थ्य से (आविष्ठितानि) स्थित किये गये हैं ॥१॥

    भावार्थ - जिस परमात्मा ने नवद्वारपुर शरीर में दोनों कानों, दोनों नेत्रों, दोनों नथनों, मुख, पायु और उपस्थ, नव इन्द्रियों में नव शक्तियाँ रक्खी हैं, उसी जगदीश्वर ने बताया है कि मनुष्य उत्तम पुरुषार्थ, उत्तम प्रबन्ध और उत्तम कर्म से चाँदी सोना एकत्र करके तीन सुख अर्थात् अन्न, मनुष्य और पशुओं को बढ़ावे−मन्त्र ३ देखो ॥१॥


    Bhashya Acknowledgment

    Meaning -
    Lord Almighty joins nine pranic energies in proper accord with nine for a long life of hundred years, three in gold, three in silver and three in iron are integrated in accordance with the quality and intensity of nature and character in relation to natural law and discipline. (Gold, silver and iron are concrete versions of the Sattva, Rajas and Tamas variations of personality.) Note: This mantra is a comprehensive foreshadow of all the fourteen verses of the hymn. This sukta presents a symbolic vision of the relation of human personality with nature. It also presents a symbolic interpretation of the three threefold threads of the sacred yajnopavita as our link with life. Prana energisSs all our human faculties at the rational, emotional and instinctive levels. All these three are further classified into sattvic, Rajasic and Tamasic levels of high, medium, and low order. The division thus is ninefold. Prana energises all of them in accordance with the character and intensity of each. Basically prana is one as personality too is one. The three sacred threads, each of them threefold, of the yajnopavita symbolise the relationship of the spiritual, intellectual and familial sides of our personality to the divine, educational and procreative sides of life, reminding us of our obligations: worship of God, gratitude to teachers and seniors, and respect to our parents with affectionate service. Just as nine orders of prana are at source one, and nine variations of personality are one, just so the 3x3 threads of the yajnopavita are three circulations of one thread knotted at the point where the beginning and the end of the thread coincide. The knot is known as divine, Brahma knot. Aspects of the life-prana symbolism and the significance of the sacred thread in relation to life and duty are reflected in the mantras.


    Bhashya Acknowledgment
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