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Devata: अश्विनौ Rishi: हिरण्यस्तूप आङ्गिरसः Chhanda: जगती Swara: निषादः

आ ना॑सत्या त्रि॒भिरे॑काद॒शैरि॒ह दे॒वेभि॑र्यातं मधु॒पेय॑मश्विना । प्रायु॒स्तारि॑ष्टं॒ नी रपां॑सि मृक्षतं॒ सेध॑तं॒ द्वेषो॒ भव॑तं सचा॒भुवा॑ ॥

English Transliteration

ā nāsatyā tribhir ekādaśair iha devebhir yātam madhupeyam aśvinā | prāyus tāriṣṭaṁ nī rapāṁsi mṛkṣataṁ sedhataṁ dveṣo bhavataṁ sacābhuvā ||

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आ । ना॒स॒त्या॒ । त्रि॒भिः । ए॒का॒द॒शैः । इ॒ह । दे॒वेभिः॑ । या॒त॒म् । म॒धु॒पेय॑म् । अ॒श्वि॒ना॒ । प्र । आयुः॑ । तारि॑ष्टम् । निः । रपां॑सि । मृ॒क्ष॒त॒म् । सेध॑तम् । द्वेषः॑ । भव॑तम् । स॒चा॒भुवा॑॥

Rigveda » Mandal:1» Sukta:34» Mantra:11 | Ashtak:1» Adhyay:3» Varga:5» Mantra:5 | Mandal:1» Anuvak:7» Mantra:11


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SWAMI DAYANAND SARSWATI

फिर उनसे क्या-२ सिद्ध करना चाहिये, इस विषय का उपदेश अगले मन्त्र में किया है।

Word-Meaning: - हे शिल्पिलोगो ! तुम दोनों (नासत्या) सत्यगुण स्वभाव युक्त (सचाभुवा) मेल करानेवाले जल और अग्नि के समान (देवेभिः) विद्वानों के साथ (इह) इन उत्तम यानों में बैठ के (त्रिभिः) तीन दिन और तीन रात्रियों में महासमुद्र के पार और (एकादशभिः) ग्यारह दिन और ग्यारह रात्रियों में भूगोल पृथिवी के अन्त को (यातम्) पहुंचो (द्वेषः) शत्रु और (रपांसि) पापों को (निर्मृक्षतम्) अच्छे प्रकार दूर करो (मधुपेयम्) मधुर गुण युक्त पीने योग्य द्रव्य और (आयुः) उमर को (प्रतारिष्टम्) प्रयत्न से बढ़ाओ उत्तम सुखों को (सेधतम्) सिद्ध करो और शत्रुओं को जीतनेवाले (भवतम्) होओ ॥११॥
Connotation: - जब मनुष्य ऐसे यानों में बैठ और उनको चलाते हैं तब तीन दिन और तीन रात्रियों में सुख से समुद्र के पार तथा ग्यारह दिन और ग्यारह रात्रियों में ब्रह्माण्ड के चारों ओर जाने को समर्थ हो सकते हैं इसी प्रकार करते हुए विद्वान् लोग सुखयुक्त पूर्ण आयु को प्राप्त हो दुःखों को दूर और शत्रुओं को जीतकर चक्रवर्त्तिराज्य भोगनेवाले होते हैं ॥११॥
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HARISHARAN SIDDHANTALANKAR

तेंतीस देवों का प्रादुर्भाव

Word-Meaning: - १. हे (नासत्या) - अश्विनीदेवो - प्राणापानो ! (इह) - इस मानवदेह में (त्रिभिः एकादशैः) - तीन बार ग्यारह अर्थात् तेंतीस (देवेभिः) - देवों के हेतु से, अर्थात् इन तेंतीस देवों को प्राप्त करने के लिए (मधुपेयम्) - सोमपान का लक्ष्य करके (आयातम्) - आओ, अर्थात् प्राणापान की साधना से जब शरीर में सोम का रक्षण होता है तो सब दिव्यगुणों का विकास होता है । एवं, ये प्राणापान "शरीर, मन व मस्तिष्क" तीनों स्थानों में ११ - ११ देवों को प्राप्त करानेवाले होते हैं ।  २. हे (अश्विना) - प्राणापानो ! इस प्रकार शरीर में देवों के विकास के द्वारा (आयः) - जीवन को (प्रतारिष्टम्) - खुब विस्तृत कर दो । हम दीर्घजीवी बनें ।  ३. (रपांसि) - सब दोषों को (निर्मक्षतम्) - पूर्णतया दूर कर दो [निः शेषेण शोधयत] । हमारे जीवन से राग - द्वेष उसी प्रकार दूर हो जाएँ जैसे स्थूलशरीर से रोग । (द्वेषः) - द्वेष की भावना को (निःसेधतम्) - हमसे रोक दो [हमारे हृदयों में द्वेष का प्रवेश न हो ।]  ४. हे प्राणापानो ! आप दोनों (सचाभुवा) - साथ होनेवाले (भवतम्) - होओ । प्राण के साथ अपान व अपान के साथ प्राण के ठीक से कार्य करने पर ही पूर्ण स्वास्थ्य होता है । ये परस्पर एक - दूसरे के कार्यों में सहायक होते हैं ।   
Connotation: - भावार्थ - प्राणसाधना से सोमरक्षण होता है, सोमरक्षण से दिव्यगुणों का विकास होता है, दीर्घ जीवन प्राप्त होता है, दोष दूर होते हैं, द्वेष नष्ट होता है । इसी से प्रार्थना करते हैं कि हे प्राणापानो ! आप सदा साथ होनेवाले होओ, अर्थात् इनका कार्य सम्मिलित रूप से चलता रहे ।   
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SWAMI DAYANAND SARSWATI

(आ) समन्तात् (नासत्या) सत्यगुणस्वभावौ। अत्र सर्वत्र सुपां सुलुग् इत्याकारादेशः। (त्रिभिः) एभिरहोरात्रैः समुद्रस्य पारम् (एकादशैः) एभिरहोरात्रैर्भूगोलान्तम् (इह) यानेषु संप्रयोजितौ (देवेभिः) विद्वद्भिः (यातम्) प्राप्नुतम् (मधुपेयम्) मधुभिर्गुणैर्युक्तं पेयं द्रव्यम् (अश्विना) द्यावापृथिव्यादिकौ द्वौ द्वौ (प्र) प्रकृष्टार्थे (आयुः) जीवनम् (तारिष्टम्) अन्तरिक्षं प्लावयतम् (निः) नितराम् (रपांसि) पापानि दुःखप्रदानि। रपोरप्रमिति पापनामनी भवतः। निरु० ४।२१। (मृक्षतम्) दूरीकुरुतम् (सेधतम्) मंगलं सुखं प्राप्नुतम् (द्वेषः) द्विषतः शत्रून्। अन्येभ्योऽपि दृश्यन्त इति कर्तरि विच्। (भवतम्) (सचाभुवा) यौ सचा समवायं भावयतस्तौ। अत्रान्तर्गतो ण्यर्थः ॥११॥

Anvay:

पुनस्ताभ्यां किं किं साधनीयमित्युपदिश्यते।

Word-Meaning: - हे शिल्पिनौ युवां नासत्याश्विना सचाभुवाविव देवेभिर्विद्वद्भिस्सहेहोत्तसेषु यानेषु स्थित्वा त्रिभिरहोरात्रैर्महासमुद्रस्य पारमेकादशैरहोरात्रैर्भूगोलान्तं यातं द्वेषोरपांसि च निर्मृक्षतं मधुपेयमायुः प्रतारिष्टं सुसुखं सेधतं विजयिनौ भवतम् ॥११॥
Connotation: - यदा मनुष्या ईदृशेषु स्थित्वा चालयन्ति तदा त्रिभिरहोरात्रैः सुखेन समुद्रपारमेकादशैरहोरात्रैर्भूगोलस्याभितो गन्तुं शक्नुवन्ति। एवं कुर्वन्तो विद्वांसः सुखयुक्तं पूर्णमायुः प्राप्य दुःखानि दूरीकृत्य शत्रून् विजित्य चक्रवर्त्तिराज्य भागिनो भवन्तीति ॥११॥ [यानेषु।सं०]
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DR. TULSI RAM

Word-Meaning: - Ashvins, high-priests of nature, truth and yajna, come with three-eleven divinities of nature and the universe, having crossed the seas in three days and the globe in eleven, come for a drink of honey-sweets. Sail across life, triumphant. Destroy evils. Drive off jealous hostiles. Be friends, unifiers.
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ACHARYA DHARMA DEVA VIDYA MARTANDA

What else is to be accomplished by them (Ashvinau) is taught further.

Anvay:

O ye artisans of absolutely truthful character, you who are united like the heaven and the earth, go across the ocean along with other learned persons in three days and nights and to the end of the whole world in eleven days and nights. Prolong our charming sweet lives, efface our sins, make us happy, destroy our enemies and be ever victorious.

Word-Meaning: - (अश्विना) द्यावापृथिव्यादिको द्वौ द्वौ = The heaven and earth and other pairs. ( रपांसि-पापानि दुःखप्रदानि । रपो रिप्रम् इति पापनामनी भवतः । निरुक्ते ४.३.२२) = sins which cause misery. मृक्षतम्) दूरीकुरुतम् = Remove, cast aside. (सेघतम्) मंगलं सुखं प्राप्नुतम् = Attain happiness.
Connotation: - When men travel in such nice vehicles as mentioned above, they can comfortably go to the other end of the great ocean in three days and nights and go round the world in eleven days and nights. Doing this, attaining full age, casting aside all their miseries, conquering their enemies, they are entitled to enjoy the happiness of vast government.
Footnote: here as Rishi Dayananda has interpreted द्यावापृथिव्यादिको द्वौ द्वौ By आदि etc. may be taken according to Nirukta 12.1 अहोरात्रौ सूर्याचन्द्रमसौ Day and night, the Sun and the moon etc. मृक्षतम् Rishi Dayananda has not pointed out the verb. Sayanacharya explains it as निमृक्षतम्-निःशेषेण शोधयतम् = Purify completely. He derives it from मृश-आमर्शने which means to touch. Shri Kapali Shastri ji also follows him, but it is not quite consistent with the रपान्सि which Sayanacharya also has taken as पापानि Sins. Rishi Dayananda interprets मृक्षतम् as दूरीकुरुतम् = Remove. From धातुकल्पद्रम् of Gurunath Vidya Nidhi, it is clear that मृश means आमर्शने or to touch, according to some, but आमर्दने इत्येके to destroy according to others. This is the meaning that Rishi Dayananda has taken, which is quite consistent with the context. It is not at all a farfetched interpretation. Sayanacharya and others including Shri Kapali Shastriji interpret सेधतम् as प्रतिषेधतम् (which Wilson translates as restrain' and say विधुगत्याम् अत्र केवलोऽपि विधि: प्रतिपूर्व स्याथेंबर्तते But Rishi Dayananda takes the verb विधु-गत्याम् as it is and taking the third meaning of गति as प्राप्ति explains it as सुखं प्राप्नुतम् attain happiness. This is quite simple and straight forward interpretation.
Reads 496 times

ACHARYA DHARMA DEVA VIDYA MARTANDA

What else is to be accomplished by them (Ashvinau) is taught further.

Anvay:

O ye artisans of absolutely truthful character, you who are united like the heaven and the earth, go across the ocean along with other learned persons in three days and nights and to the end of the whole world in eleven days and nights. Prolong our charming sweet lives, efface our sins, make us happy, destroy our enemies and be ever victorious.

Word-Meaning: - (अश्विना) द्यावापृथिव्यादिको द्वौ द्वौ = The heaven and earth and other pairs. ( रपांसि-पापानि दुःखप्रदानि । रपो रिप्रम् इति पापनामनी भवतः । निरुक्ते ४.३.२२) = sins which cause misery. मृक्षतम्) दूरीकुरुतम् = Remove, cast aside. (सेघतम्) मंगलं सुखं प्राप्नुतम् = Attain happiness.
Connotation: - When men travel in such nice vehicles as mentioned above, they can comfortably go to the other end of the great ocean in three days and nights and go round the world in eleven days and nights. Doing this, attaining full age, casting aside all their miseries, conquering their enemies, they are entitled to enjoy the happiness of vast government.
Footnote: Rishi Dayananda has interpreted अश्विनौ here as द्यावापृथिव्यादिको द्वौ द्वौ By आदि etc. may be taken according to Nirukta 12.1 अहोरात्रौ सूर्याचन्द्रमसौ Day and night, the Sun and the moon etc. मृक्षतम् Rishi Dayananda has not pointed out the verb. Sayanacharya explains it as निमृक्षतम्-निःशेषेण शोधयतम् = Purify completely. He derives it from मृश-आमर्शने which means to touch. Shri Kapali Shastri ji also follows him, but it is not quite consistent with the रपान्सि which Sayanacharya also has taken as पापानि Sins. Rishi Dayananda interprets मृक्षतम् as दूरीकुरुतम् = Remove. From धातुकल्पद्रम् of Gurunath Vidya Nidhi, it is clear that मृश means आमर्शने or to touch, according to some, but आमर्दने इत्येके to destroy according to others. This is the meaning that Rishi Dayananda has taken, which is quite consistent with the context. It is not at all a farfetched interpretation. Sayanacharya and others including Shri Kapali Shastriji interpret सेधतम् as प्रतिषेधतम् (which Wilson translates as restrain' and say विधुगत्याम् अत्र केवलोऽपि विधि: प्रतिपूर्व स्याथेंबर्तते But Rishi Dayananda takes the verb विधु-गत्याम् as it is and taking the third meaning of गति as प्राप्ति explains it as सुखं प्राप्नुतम् attain happiness. This is quite simple and straight forward interpretation.
Reads 496 times

MATA SAVITA JOSHI

N/A

Word-Meaning: - N/A
Connotation: - जेव्हा माणसे अशा यानात बसून ते चालवितात तेव्हा तीन दिवस व तीन रात्रीत सुखाने समुद्राच्या पार जाऊ शकतात व अकरा दिवस अकरा रात्रीत ब्रह्मांडाच्या भोवती जाण्यास समर्थ बनू शकतात. याप्रकारे विद्वान लोक सुखाने पूर्ण आयुष्य भोगून, दुःख दूर करून, शत्रूंना जिंकून चक्रवर्ती राज्य भोगणारे असतात. ॥ ११ ॥

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