ऋग्वेद 10.71 (श्लोक 1) - Project अर्थ (Artha)

ऋग्वेद

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[rv-10-71] • 11 श्लोकाः

बृहस्पते प्रथमं वाचो अग्रं यत्प्रैरत नामधेयं दधानाः । यदेषां श्रेष्ठं यदरिप्रमासीत्प्रेणा तदेषां निहितं गुहाविः ॥

bṛhaspate prathamaṃ vāco agraṃ yatprairata nāmadheyaṃ dadhānāḥ | yadeṣāṃ śreṣṭhaṃ yadaripramāsītpreṇā tadeṣāṃ nihitaṃ guhāviḥ ||

That, Bṛhaspati, is the best (part) of speech which those giving a name (to objects) first utter; thatwhich was the best of those (words) and free from defect, (Sarasvatī) reveals it though secretly imparted, bymeans of affection.

सक्तुमिव तितौना पुनन्तो यत्र धीरा मनसा वाचमक्रत । अत्रा सखायः सख्यानि जानते भद्रैषां लक्ष्मीर्निहिताधि वाचि ॥

saktumiva titaunā punanto yatra dhīrā manasā vācamakrata | atrā sakhāyaḥ sakhyāni jānate bhadraiṣāṃ lakṣmīrnihitādhi vāci ||

When the wise create Speech through wisdom winnowing (it) as (men winnow) barley with a sieve,then friends know friendship; good fortune is plural ced upon their word.

यज्ञेन वाचः पदवीयमायन्तामन्वविन्दन्नृषिषु प्रविष्टाम् । तामाभृत्या व्यदधुः पुरुत्रा तां सप्त रेभा अभि सं नवन्ते ॥

yajñena vācaḥ padavīyamāyantāmanvavindannṛṣiṣu praviṣṭām | tāmābhṛtyā vyadadhuḥ purutrā tāṃ sapta rebhā abhi saṃ navante ||

Details:

उत त्वः पश्यन्न ददर्श वाचमुत त्वः शृण्वन्न शृणोत्येनाम् । उतो त्वस्मै तन्वं वि सस्रे जायेव पत्य उशती सुवासाः ॥

uta tvaḥ paśyanna dadarśa vācamuta tvaḥ śṛṇvanna śṛṇotyenām | uto tvasmai tanvaṃ vi sasre jāyeva patya uśatī suvāsāḥ ||

One (man) indeed seeing Speech has not seen her; another (man) hearing her has not heard her; butto another she delivers her person n as a loving wife well-attired presents herself to her husband.

उत त्वं सख्ये स्थिरपीतमाहुर्नैनं हिन्वन्त्यपि वाजिनेषु । अधेन्वा चरति माययैष वाचं शुश्रुवाँ अफलामपुष्पाम् ॥

uta tvaṃ sakhye sthirapītamāhurnainaṃ hinvantyapi vājineṣu | adhenvā carati māyayaiṣa vācaṃ śuśruvā~ aphalāmapuṣpām ||

They call one man firmly established in the friendship (of Speech), they do not exclude him from (thesociety of) the powerful (in knowledge); another wanders with an illusion that is barren, bearing Speech that iswithout fruit, without flowers.

यस्तित्याज सचिविदं सखायं न तस्य वाच्यपि भागो अस्ति । यदीं शृणोत्यलकं शृणोति नहि प्रवेद सुकृतस्य पन्थाम् ॥

yastityāja sacividaṃ sakhāyaṃ na tasya vācyapi bhāgo asti | yadīṃ śṛṇotyalakaṃ śṛṇoti nahi praveda sukṛtasya panthām ||

He who has abandoned the friend who knows the duty of a friend, in his speech there is not a particle(of sense); what he hears, he hears amiss; for he knows not the path of righteousness.

अक्षण्वन्तः कर्णवन्तः सखायो मनोजवेष्वसमा बभूवुः । आदघ्नास उपकक्षास उ त्वे ह्रदा इव स्नात्वा उ त्वे ददृश्रे ॥

akṣaṇvantaḥ karṇavantaḥ sakhāyo manojaveṣvasamā babhūvuḥ | ādaghnāsa upakakṣāsa u tve hradā iva snātvā u tve dadṛśre ||

Friends possessing eyes, possessing ears, were (yet) unequal in mental apprehension; some seemedlike pools reaching to the mouth, others reaching to the loins, others like pools in which one can bathe.

हृदा तष्टेषु मनसो जवेषु यद्ब्राह्मणाः संयजन्ते सखायः । अत्राह त्वं वि जहुर्वेद्याभिरोहब्रह्माणो वि चरन्त्यु त्वे ॥

hṛdā taṣṭeṣu manaso javeṣu yadbrāhmaṇāḥ saṃyajante sakhāyaḥ | atrāha tvaṃ vi jahurvedyābhirohabrahmāṇo vi carantyu tve ||

Although Brāhmaṇas who are friends concur in the mental apprehensions which are conceived bythe heart (of the wise), yet in this (assembly) they abandon one man (to ignorance of the sciences) that are to beknown, others again who are reckoned as Brāhmaṇas (wander at will in the meanings of the Veda).

इमे ये नार्वाङ्न परश्चरन्ति न ब्राह्मणासो न सुतेकरासः । त एते वाचमभिपद्य पापया सिरीस्तन्त्रं तन्वते अप्रजज्ञयः ॥

ime ye nārvāṅna paraścaranti na brāhmaṇāso na sutekarāsaḥ | ta ete vācamabhipadya pāpayā sirīstantraṃ tanvate aprajajñayaḥ ||

Those who do not walk (with the Brāhmaṇas) in this lower world not (with the gods) in the upperworld-- they are neither Brāhmaṇas nor offerers of libations; they, devoid of wisdom, attaining Speech, havingsin producing (Speech), becoming plural ughmen pursue agriculture.

सर्वे नन्दन्ति यशसागतेन सभासाहेन सख्या सखायः । किल्बिषस्पृत्पितुषणिर्ह्येषामरं हितो भवति वाजिनाय ॥

sarve nandanti yaśasāgatena sabhāsāhena sakhyā sakhāyaḥ | kilbiṣaspṛtpituṣaṇirhyeṣāmaraṃ hito bhavati vājināya ||

All frinends rejoice when the friendly (libation), the support of the assembly (of the priests), has arrived(at the sacrifice); for (Soma), the remover of iniquity, the giver of sustenance, being plural ced (in the vessels), issufficient for their invigoration.

ऋचां त्वः पोषमास्ते पुपुष्वान्गायत्रं त्वो गायति शक्वरीषु । ब्रह्मा त्वो वदति जातविद्यां यज्ञस्य मात्रां वि मिमीत उ त्वः ॥

ṛcāṃ tvaḥ poṣamāste pupuṣvāngāyatraṃ tvo gāyati śakvarīṣu | brahmā tvo vadati jātavidyāṃ yajñasya mātrāṃ vi mimīta u tvaḥ ||

One (the Hotā) is diligent in the repitition of the verses (of the Ṛk); another (the Udgātā) chantsthe Gāyatra (the Sāman) in the Śakvarī metre; another the Brahma declares the knowledge of what is to bedone; another (the Adhvaryu) measures the materials of the sacrifice.

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