Loading...
अथर्ववेद के काण्ड - 9 के सूक्त 5 के मन्त्र

मन्त्र चुनें

  • अथर्ववेद का मुख्य पृष्ठ
  • अथर्ववेद - काण्ड 9/ सूक्त 5/ मन्त्र 1
    ऋषि: - भृगुः देवता - अजः पञ्चौदनः छन्दः - त्रिष्टुप् सूक्तम् - अज सूक्त
    44

    आ न॑यै॒तमा र॑भस्व सु॒कृतां॑ लो॒कमपि॑ गच्छतु प्रजा॒नन्। ती॒र्त्वा तमां॑सि बहु॒धा म॒हान्त्य॒जो नाक॒मा क्र॑मतां तृ॒तीय॑म् ॥

    स्वर सहित पद पाठ

    आ । न॒य॒ । ए॒तम् । आ । र॒भ॒स्व॒ । सु॒ऽकृता॑म् । लो॒कम् । अपि॑ । ग॒च्छ॒तु॒ । प्र॒ऽजा॒नन् । ती॒र्त्वा । तमां॑सि । ब॒हु॒ऽधा । म॒हान्ति॑ । अ॒ज: । नाक॑म् । आ । क्र॒म॒ता॒म् । तृ॒तीय॑म् ॥५.१॥


    स्वर रहित मन्त्र

    आ नयैतमा रभस्व सुकृतां लोकमपि गच्छतु प्रजानन्। तीर्त्वा तमांसि बहुधा महान्त्यजो नाकमा क्रमतां तृतीयम् ॥

    स्वर रहित पद पाठ

    आ । नय । एतम् । आ । रभस्व । सुऽकृताम् । लोकम् । अपि । गच्छतु । प्रऽजानन् । तीर्त्वा । तमांसि । बहुऽधा । महान्ति । अज: । नाकम् । आ । क्रमताम् । तृतीयम् ॥५.१॥

    अथर्ववेद - काण्ड » 9; सूक्त » 5; मन्त्र » 1
    Acknowledgment

    पदार्थ -
    [हे मनुष्य !] (एतम्) इस [जीवात्मा] को (आ नय) ला और (आ) भले प्रकार (रभस्व) उत्सुक [उत्साही] बन, (प्रजानन्) भले प्रकार जानता हुआ वह (सुकृताम्) सुकर्मियों के (लोकम्) दर्शनीय लोक को (अपि) ही (गच्छतु) प्राप्त हो। (बहुधा) अनेक प्रकार से (महान्ति) बड़े-बड़े (तमांसि) अन्धकारों [अज्ञानों] को (तीर्त्वा) तरके (अजः) अजन्मा वा गतिशील अज अर्थात् जीवात्मा (तृतीयम्) तीसरे [जीव और प्रकृति से भिन्न] (नाकम्) सुखस्वरूप परमात्मा को (आ क्रमताम्) यथावत् (प्राप्त करे) ॥१॥

    भावार्थ - मनुष्य पुरुषार्थ करके अपने आत्मा को अज्ञानों से हटाकर सच्चिदानन्दस्वरूप परमेश्वर को पाकर आनन्द भोगे ॥१॥ इस सूक्त का मिलान अथर्ववेद काण्ड ४ सूक्त १४ से करो ॥ यह मन्त्र स्वामिदयानन्दकृतसंस्कारविधि वानप्रस्थप्रकरण में व्याख्यात है। उन्होंने (नाकम्) का अर्थ “दुःखरहित वानप्रस्थ” किया है, जो ब्रह्मचर्य और गृहाश्रम से तीसरा है ॥


    Bhashya Acknowledgment

    Meaning -
    Aja means that which is unborn, which also implies that which is undying. Aja therefore is that which is unborn, immortal, eternal. Aja in Vedic language is the Trinity of three: Paramatma, Jivatma and Prakrti (Shvetashvatara Upanishad, 1, 7 and 9). Which one of these three is the Aja in this hymn? ‘Panchaudana’ clearly points to the Answer. ‘Panchaudana’ means ‘that which eats five kinds of food’, i.e., the one that has five varieties of experience. Now, if you have an experience, you also feel the pleasure or the pain of it, which means that the experiencer, the experience and the sufferance (of pleasure or pain) are together. The Aja of this hymn, therefore, is that one of the three which is subject to experience and sufferance. Of the three, Prakrti is the object of experience, it is not the experiencer. The experiencer is aware of the experience and also of the pleasure or pain of it. Food for example does not have the awareness of its own attribute of taste, only the eater knows by experience whether it is sweet or bitter or, later, whether it is bitter-sweet or sweet-bitter (Gita, 18, 37). Prakrti, therefore, is not the Aja of this hymn. The Aja here is either Paramatma or Jivatma. So, which one of the two, Paramatma and Jivatma, is the Aja in this hymn? Parmatma is not the ‘Aja’ here, because it is above sufferance. Therefore the one Aja that tastes the sweet as well as the bitter fruit of the tree of existence is the Jivatma as is expressed in Rgveda, 1, 164, 1, and in Atharva-veda 9, 9, 20: There are two birds sitting on the tree of existence. One of them tastes and relishes the fruit, the other just watches. The bird that tastes is the Jivatma. The other that sits on the same tree and watches is Paramatma. What is Panchaudana, the five kinds of fruit which the Jivatma tastes? The tree is the world of existence consisting of the five elements of Prakrti: Akasha (space), Vayu (wind and electric energy), Agni (light and fire energy), Apah (waters), and Prthivi (earth). The fruit or five kinds of food is the experience of “ Shabda or the music of sound and language from Akasha, Sparsha or the romance of touch from Vayu, Rupa or the romance of form and beauty from Agni, Rasa or the taste of drink and food from Apah, and Gandha or fragrance of perfume from Prthivi. The organs of perception are the senses of hearing, touch, seeing, tasting and smelling with the ear, skin, eye, tongue and the nose. Aja in ordinary language also means ‘the goat’. But, although the goat has senses and does, by instinct, experience things, yet it is not capable of knowing and, much more, not capable of the consciousness of knowing as the human being is (mantra-1). Therefore Panchaudana Aja is the human soul. O Master, take over this child of nature, in the healthy state of mind and senses, admit him / her to the school of nurture and culture, and with love and affection lead him / her to the second birth of the rational and faithful person of education so that this devotee, knowing clearly and consciously, may rise to the state of holistic knowledge and noble action and, in comprehensive ways of life, having crossed through and over the deep layers of darkness and ignorance, may ultimately reach the third state, beyond pleasure and pain, of spiritual freedom and bliss in Moksha.


    Bhashya Acknowledgment
    Top