विषयः

पुनस्तमेव विषयमाह ।

अन्वयः

य इयत्तकः कुषुम्भको विषयुक्तोऽस्ति तकमश्मनाऽहं भिनद्मि ततो विषं तत्परित्यज्य संवतः पराचीरनुलक्ष्य प्रवावृते ॥ १५ ॥

पदार्थः

(इयत्तकः) कुत्सितस्सः (कुषुम्भकः) अल्पः कुषुम्भो नकुलः। अत्रोभयत्र कन् प्रत्ययः। (तकम्) तम्। अत्राऽकच् प्रत्ययः। (भिनद्मि) पृथक् करोमि (अश्मना) विषहरेण पाषाणेन (ततः) तस्मात् (विषम्) (प्र) (वावृते) प्रवर्त्तते (पराचीः) याः परागञ्चन्ति ताः (अनु) अनुलक्ष्य (संवतः) विभागवत्यः ॥ १५ ॥

भावार्थः

ये पुरुषा विषहरै रत्नैर्विषं निवारयन्ति ते विषजरोगान् निहत्य बलिष्ठा भूत्वा शत्रुभूतान् रोगान् विजयन्ते ॥ १५ ॥

विषय

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थ

जो (इयत्तकः) मैला, कुचैला, निन्द्य (कुषुम्भकः) छोटा सा नकुल विषयुक्त है (तकम्) उस दुष्ट को (अश्मना) विष हरनेवाले पत्थर से मैं (भिनद्मि) अलग करता हूँ (ततः) इस कारण (विषम्) उस विष को छोड़ (संवतः) विभागवाली (पराचीः) जो परे दूर प्राप्त होतीं उन दिशाओं को (अनु) पीछा लखि (प्र, वावृते) प्रवृत्त होता है उनसे भी निकल जाता है ॥ १५ ॥

भावार्थ

जो पुरुष विष हरनेवाले रत्नों से विष को निवृत्त करते हैं, वे विष से उत्पन्न हुए रोगों को मार बली होकर शत्रु-भूत रोगों को जीतते हैं ॥ १५ ॥

भावार्थ

जे पुरुष विष नष्ट करणाऱ्या रत्नापासून विष नाहीसे करतात ते विषाने उत्पन्न झालेल्या रोगांना मारून बलवान होऊन शत्रू-भूत रोगांना जिंकतात. ॥ १५ ॥

Meaning

The little mongoose coming down from the mountains tells me that the taste of the scorpion’s poison is dull. For this reason, on this expansive and practical basis I say, the poison of the scorpion is tasteless.$Note: The mantras in this Sukta point to the possibilities of isolating all poisons, bacteria and viruses that cause disease. They also suggest the preparation of antidotes from those very poisons, bacteria and viruses. They also point out to the fact that in natural evolution poison and nectar are coexistent carriers of death and life. They are contradictory effects of the same one cause, but they can be converted into two complementary substances through chemical process — since all contradictions in nature are apparent, but essentially they are all complementary.$The term ‘Madhula’ is suggestive of this chemical process in nature itself. Swami Dayanand interprets it as the science of converting poison into nectar for our purposes. Elsewhere as in Sayana or in Kaushika Sutra or by Satavalekara it is interpreted as a herb, which too is true. There is a herb on the hills, for example, the touch of which bites as scorpion, giving a burning poisonous sensation all over the body, for which reason it is called the scorpion herb. And immediately close to it is another herb the juice of which turns the burning sensation into a soothing sweet feeling.