विषय

परमात्माऔर जीवात्मा का उपदेश अथवा सृष्टिविद्या का उपदेश।

पदार्थ

(व्रात्यः) व्रात्य [अर्थात् सब समूहों का हितकारी परमात्मा] (ईयमानः) चलता हुआ (एव) ही (आसीत्)वर्तमान था, (सः) उसने (प्रजापतिम्) [अपने] प्रजापालक गुण से (सम्) यथावत् (ऐरयत्) उकसाया ॥१॥

भावार्थ

सृष्टि से पहिले प्रलयकी अगम्य अवस्था में एक गणपति परमेश्वर सर्वव्यापक हो रहा था, उसने सृष्टिउत्पन्न करने के लिये अपने गुणों में चेष्टा प्रकट की ॥१॥

विषय

इयमान व्रात्य

पदार्थ

१. (व्रात्यः) = व्रतसमूह का पालन करनेवाला यह व्रतीपुरुष (इयमानः एव आसीत्) = गतिशील ही था, यह कभी अकर्मण्य नहीं हुआ। (स:) = वह व्रात्य (प्रजापतिं समैरयत्) = अपने हृदयदेश में प्रजापति प्रभु की भावना को प्रेरित करता था। इसने हदय में प्रभु का चिन्तन किया। वस्तुतः प्रभु-स्मरणपूर्वक क्रिया होने पर क्रिया में अपवित्रता नहीं आती। २. (सः प्रजापतिः) = उस प्रजापति प्रभु ने सुवर्णम्-प्रभु गुणों का सम्यक् वर्णन करनेवाले इस ज्ञानी को (आत्मन् अपश्यत्) = अपनी गोद में बैठा देखा। ब्रह्मनिष्ठ होकर ही तो यह व्रात्य सब कर्मों को कर रहा था, (तत्) = अत: (प्राजनयत्) = प्रभु ने इस व्रात्य के जीवन का विकास किया। इसे उत्तम गुणों से युक्त जीवनवाला मनाया।

भावार्थ

व्रतमय जीवनवाला यह साधक क्रियाशील हुआ। इसने हृदय में प्रभु की भावना को प्रेरित किया। प्रभु ने इस आत्मनिष्ठ व्रात्य के गुणों का विकास किया।

भाषार्थ

(व्रात्यः) व्रती तथा मनुष्यों१ और प्राणियों का हितकारी परमेश्वर (आसीत्) प्रलय काल में था। (ईयमानः) प्रकट-क्रियावान् होते (एव) ही (सः) उस ने (प्रजापतिम्) निज प्रजापति स्वरूप को (सम्, ऐरयत्) प्रेरित किया।

विषय

व्रात्य प्रजापति का वर्णन।

भावार्थ

(व्रात्यः) ‘व्रात्य’ वैकारिक अहंकार आदि प्राकृतिकगण का स्वामी, या सब देह से आवृत जीवों का स्वामी, या स्वामीरूप से वरण करने हारे जीवों या अधीन प्रजाओं का हितकारी राजा के समान प्रभु, या सब व्रतों का एकमात्र उपास्य, व्रात्य परमेश्वर (ईयमानः) गति करता (आसीत्) रहता है। (सः) वही अपने को (प्रजापतिम्) प्रजा के पालक प्रजापति, मेघ, पर्जन्य और आत्मा के रूप में (सम् ऐरयत्) प्रेरित करता है, प्रकट करता है।

ऋषि | देवता | छन्द | स्वर

अध्यात्मकम्। मन्त्रोक्ताः उत व्रात्यो देवता। तत्र अष्टादश पर्यायाः। १ साम्नीपंक्तिः, २ द्विपदा साम्नी बृहती, ३ एकपदा यजुर्ब्राह्मी अनुष्टुप, ४ एकपदा विराड् गायत्री, ५ साम्नी अनुष्टुप्, ६ प्राजापत्या बृहती, ७ आसुरीपंक्तिः, ८ त्रिपदा अनुष्टुप्। अष्टच प्रथमं पर्यायसूक्तम्॥

Subject

Vratya-Prajapati daivatam

Meaning

Vratya, eternal benefactor and inspirer of humanity ever awake was and is there. Self-manifested, he stirred himself as Prajapati, as creator and sustainer of the children of his creation.

Subject

Vratyah

Translation

There was the Vrátya (the Supreme Being), just roaming about. He stirred the Prajapati (the Lord of creatures) to life.

Translation

[This 15th Kanda is entirely concerned with Vratya and Adhyatma. Many foreign scholars and the scholars of India also take the Vratya as ‘the Chief of a band of wanderers of Aryan extraction, but not absolutely indepenent, free from the fetters of the Brahmnical hierarchy, and not following the Aryan, i.e. the Brahmanical way of life. “This meaning is not at all relevant with vedic term Vratya. In the smritis and in Tandya Brahman the Vratya has been mentioned as he who has not been initiated with sacred thread at its fixed period. Such Vratya is never meant in the vedic verses. A good counsel prevailed to Mr. Bloomfield who had declared so “There can be no doubts that the theme is in reality Brahma. It is here understandable by even on ordinary man that the theme of this Kanda is Adhyatma as well as Vratya. If the Vratya is such an abominable entity what concern he can have with Adhyatma. The vedic term is quite different from that of Smritis in its meaning. The term was quite corrupted in meaning in the Smriti period. Smritis made Vratya a code word. Vedic term is quite different from that in meaning. The vedic term Purisha signifies grain, cereals and water. But in classical these are not meant by the term. The term is only used to signify excrement. There are many vedic terms which in Darshanas are defined quite differently. They have not even the least fragrance of the original Vedic sense. But on these basis the Vedic terms can not be interpreted. In vedic verses they have different meanings. Tandya Brahman’s Shodasstoma is also known as Marutstoma. The definition of vratya given by the Brahmana can not be significant in that context. The Vedic term Vratya really stands to mean thus ;— 1. The Vrat means group, society, league, man and public. He who is kind to these is Vratya. 2. He who is born in Vrata, group, or society etc. 3. The master or the protector of group. 4. He who is devoted to vows, .austerity, discipline of continence etc. 5. He who takes journey for preaching people, preacher anchorite. 6. Vrata means law or taw eternal, He who initiates this law eternal and ordains various causal forces in the Virat state of cosmic order. Thus Brahman the Supreme Being is also Vratya. : Those who say that Vratya is the leader of the group of persons excommunicated from the social order and ritual sacraments, are laboring great misapprehension. They are absolutely ignorant of the vedic terminology. If Vratya has some bad sense the terms Avratya and Vratyabruva become superfluous. Brahmana and Khastriya in their depreciatory are known as Brahman-bruva and Kshatriyabruva, i.e. they are respectively the Brahmana and Kshatriya by name, not in reality. The Avratya and Vrat yabruva are the derogatory Vratyas. There terms are used in Atharva-veda (XV-13.11) as-the derogatory of Vratya. There one derogation Vratya has been used in the same verse which sheds away all doubts about Vratya being a derogation. That term is Nama-Bibhrate. This denotes that “he is not Vratya but only bears the name of Vratya. Had Vratya been a derogatory term further derogations would not have taken place.] In the beginning there was Vratya, the ordainer of law eternal and the master of ingredients of cosmic dust starting motion indeed. He inspired into Himself the idea of being Prajapati, the Lord of universe.

Translation

The Adorable God is ever active. He manifests Himself in the form of material objects and living beings.

टिप्पणीः

१−(व्रात्यः)पृषिरञ्जिभ्यां कित्। उ० ३।१११। वृञ् वरणे स्वीकरणे-अतच्, कित्, आडागमःपृषोदरादित्वात्। व्रातः समूहः। व्राताः, मनुष्याः-निघ० २।३। तस्मै हितम्। पा०५।१।५। व्रात-यत्। यद्वा। पृषिरञ्जिभ्यां कित्। उ० ३।१११। वृञ् वरणे-अतच् कित्।व्रतं कर्म-निरु० २।१३। व्रत-ण्य प्रत्ययः। व्रातेभ्यः सर्वसमूहेभ्यो हितः।गणपतिः परमेश्वरः। सर्वहितैषी ब्रह्मचर्यादिव्रतधारको विद्वान्। अतिथिः (आसीत्)अभवत् (ईयमानः) ईङ् गतौ-शानच्। गच्छन्। व्यापकः (एव) निश्चयेन (सः) परमेश्वरः (प्रजापतिम्) स्वकीयं प्रजापालकं गुणम् (सम्) सम्यक् पूर्णतया (ऐरयत्)प्रेरितवान् ॥