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इन्द्र॑स्य॒ वज्र॑ आय॒सो निमि॑श्ल॒ इन्द्र॑स्य बा॒ह्वोर्भूयि॑ष्ठ॒मोज॑: । शी॒र्षन्निन्द्र॑स्य॒ क्रत॑वो निरे॒क आ॒सन्नेष॑न्त॒ श्रुत्या॑ उपा॒के ॥

English Transliteration

indrasya vajra āyaso nimiśla indrasya bāhvor bhūyiṣṭham ojaḥ | śīrṣann indrasya kratavo nireka āsann eṣanta śrutyā upāke ||

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इन्द्र॑स्य । वज्रः॑ । आ॒य॒सः । निऽमि॑श्लः । इन्द्र॑स्य । बा॒ह्वोः । भूयि॑ष्ठम् । ओजः॑ । शी॒र्षन् । इन्द्र॑स्य । क्रत॑वः । नि॒रे॒के । आ॒सन् । आ । ई॒ष॒न्त॒ । श्रुत्यै॑ । उ॒पा॒के ॥ ८.९६.३

Rigveda » Mandal:8» Sukta:96» Mantra:3 | Ashtak:6» Adhyay:6» Varga:32» Mantra:3 | Mandal:8» Anuvak:10» Mantra:3


HARISHARAN SIDDHANTALANKAR

भूयिष्ठं ओजः

Word-Meaning: - [१] (इन्द्रस्य) = एक जितेन्द्रिय पुरुष का (वज्रः आयसः) = क्रियाशीलतारूप वज्र लोहे का बना होता है, अर्थात् यह क्रिया करता हुआ थकता नहीं। यह वज्र (निमिश्लः) = उसके साथ अतिशयेन सम्बद्ध होता है। यह कभी क्रियाशील न हो, ऐसा नहीं होता। इसीलिए (इन्द्रस्य) = बाह्वो:- इस जितेन्द्रिय पुरुष की भुजाओं में (भूयिष्ठं ओजः) = खूब ही बल होता है। क्रियाशीलता में ही शक्ति का रहस्य है। [२] इस (इन्द्रस्य) = जितेन्द्रिय पुरुष के (शीर्षन्) = मस्तिष्क में (ऋतवः) = ज्ञान होते हैं, जो (निरेके) = सब मलों के विरेचन के निमित्त बनते हैं। (आसन्) = इसके मुख में (श्रुत्या) = स्तोतात्मक श्रुति वाक्य (एषन्त) = गतिवाले होते हैं जो (उपाके) = इसे प्रभु का अन्तिकतम करनेवाले होते हैं।
Connotation: - भावार्थ - एक जितेन्द्रिय पुरुष 'सतत क्रियाशीलता के द्वारा शक्तिशाली' बनता है। इसके मस्तिष्क में ज्ञान होता है, मुख में श्रुतिवाक्य । ज्ञान इसे पवित्र करता है, श्रुति वाक्य प्रभु के समीप प्राप्त कराते हैं।

DR. TULSI RAM

Word-Meaning: - The thunder bolt of Indra is made of unbreakable steel, sharpened and integrated with his body system, in his arms there is tremendous force and lustre, in his head are definite thoughts, plans and actions of high degree, and in his tongue is speech which people are anxious to hear at the closest.$(These two mantras are highly mystical, comprehensively allegorical also. They describe the divine process of evolution. We may interpret the astra as the missile of the Big Bang of the divine will which formally splits integrated Prakrti into seven stages of mahan, ahankara and the five elements, i.e., akasha, vayu, agni, apah and prthivi over three modes of satva, rajas and tamas of each. The vajra, again is the will continuously operative as Rtam, the law of the dynamics of nature. At the human level, the same dynamic works as living energy of prana in the biological system and converts food into seven ascending stages of rasa, rakta, mansa, meda, majja, asthi and virya which, properly cultivated and preserved, shines as ojas, lustre of the personality.)