यजुर्वेद - अध्याय 39/ मन्त्र 5
प्र॒जाप॑तिः सम्भ्रि॒यमा॑णः स॒म्राट् सम्भृ॑तो वैश्वदे॒वः स॑ꣳस॒न्नो घ॒र्मः प्रवृ॑क्त॒स्तेज॒ऽउद्य॑तऽआश्वि॒नः पय॑स्यानी॒यमा॑ने पौ॒ष्णो वि॑ष्य॒न्दमा॑ने मारु॒तः क्लथ॑न्। मै॒त्रः शर॑सि सन्ता॒य्यमा॑ने वाय॒व्यो ह्रि॒यमा॑णऽआग्ने॒यो हू॒यमा॑नो॒ वाग्घु॒तः॥५॥
स्वर सहित पद पाठप्र॒जाप॑ति॒रिति॑ प्र॒जाऽप॑तिः। स॒म्भ्रि॒यमा॑ण॒ इति॑ सम्ऽभ्रि॒यमा॑णः। स॒म्राडिति॑ स॒म्ऽराट्। सम्भृ॑त॒ इति॒ सम्ऽभृ॑तः। वैश्व॒दे॒व इति॑ वैश्वऽदे॒वः। स॒ꣳस॒न्न इति॑ सम्ऽस॒न्नः। घ॒र्मः। प्रवृ॑क्त॒ इति प्रऽवृ॑क्तः। तेजः॑। उद्य॑त॒ इत्युत्ऽय॑तः। आ॒श्वि॒नः। प॑यसि। आ॒नी॒यमा॑न॒ इत्या॑ऽनी॒यमा॑ने। पौ॒ष्णः। वि॒ष्य॒न्दमा॑ने। वि॒स्य॒न्दमा॑न॒ इति॑ विऽस्य॒न्दमा॑ने। मा॒रु॒तः। क्लथ॑न् ॥ मै॒त्रः। शर॑सि। स॒न्ता॒य्यमा॑न॒ इति॑ सम्ऽता॒य्यमा॑ने। वा॒य॒व्यः᳖। ह्रि॒यमा॑णः। आ॒ग्ने॒यः। हू॒यमा॑नः। वाक्। हु॒तः ॥५ ॥
स्वर रहित मन्त्र
प्रजापतिः सम्भ्रियमाणः सम्राट्सम्भृतो वैश्वदेवः सँसन्नो घर्मः प्रवृक्तस्तेजऽउद्यतऽआश्विनः पयस्यानीयमाने पौष्णो विष्पन्दमाने मारुतः क्लथन् । मैत्रः शरसि संताय्यमाने वायव्यो हि््रयमाण आग्नेयो हूयमानो वाग्घुतः ॥
स्वर रहित पद पाठ
प्रजापतिरिति प्रजाऽपतिः। सम्भ्रियमाण इति सम्ऽभ्रियमाणः। सम्राडिति सम्ऽराट्। सम्भृत इति सम्ऽभृतः। वैश्वदेव इति वैश्वऽदेवः। सꣳसन्न इति सम्ऽसन्नः। घर्मः। प्रवृक्त इति प्रऽवृक्तः। तेजः। उद्यत इत्युत्ऽयतः। आश्विनः। पयसि। आनीयमान इत्याऽनीयमाने। पौष्णः। विष्यन्दमाने। विस्यन्दमान इति विऽस्यन्दमाने। मारुतः। क्लथन्॥ मैत्रः। शरसि। सन्ताय्यमान इति सम्ऽताय्यमाने। वायव्यः। ह्रियमाणः। आग्नेयः। हूयमानः। वाक्। हुतः॥५॥
Translation -
The self, being reared up, is Prajapati (Lord of crealures). (1) Fully nourished, it is Samrat, (shining bright). (2) When approached, it is Vaisvadeva (belonging to all the bounties of Nature). (3) Separated from the body, it is Gharma (the sacrifice). (4) Rising up, it is Tejas (light). (5) Being collected in water, it is Asvina (full of strength). (6) When water starts trickling, it is Pausna (nourishing). (7) When starting movements, it is Maruta (belonging to winds). (8) When nourished in the water-reservoir, it is Maitra (belonging to the friendly Lord). (9) When carried off, it is Vayavya (belonging to the air). (10) When being invoked, it is Agneya (belonging to the fire). (11) Having been invoked, it is Vak (speech). (12)
Notes -
It is a tough job to explain this passage here. Accord ing to the ritualists, this passage enumerates various stages of Mahavira, the cauldron through out the ceremony. At each stage the cauldron belongs to a different deity, Prajapati etc. and the expiatory oblations should be offered to the deity, which presides at that stage, when the defect in the cauldron is noticed. To us, this does not sound convincing. Nor the interpretation offered by Dayananda in the context of Antyeşti appeals much to us. We are not in a position to offer any better interpretation. We have trans lated it literally as best as we could. There is no verb in this and in the next four formulas. Gharmaḥ, the sacrifice. Prvṛktaḥ, separated from the body. Udyataḥ, rising up. Asvina, full of strength; also belonging to Asvins. Visyandamane, when the water starts trickling. Pauṣnh, nourishing; also, belonging to Püşan. Klathan, starting movements. Sarasi, सरसि, in the water reservoir. According to Mahidhara, when milk is boiled, a creamy layer covers the sur face; that is called शरस् । Santāyyamāne,मध्यमाने, when it is being churned. Huyamanaḥ, being invoked; also, when being offered as an oblation. Hutaḥ, having been invoked or offered as an oblation.
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