विषय

भाई-बहिन के परस्पर विवाह के निषेध का उपदेश।

पदार्थ

(ओ) ओ ! [हे पुरुष !] (सखायम्) [तुझ] मित्र को (चित्) ही (सख्या) मित्रता के साथ (ववृत्याम्) मैं [स्त्री] प्रवृत्त करूँ-(पुरु चित्) बहुत ही प्रकार से (अर्णवम्) विज्ञानयुक्तशास्त्र को (तिरः जगन्वान्) पार जा चुकनेवाले, (प्रतरम्) बहुत अधिक (दीध्यानः)प्रकाशमान, (वेधाः) बुद्धिमान् आप (पितुः) [अपने] पिता के (नपातम्) नाती [पौत्र]को (क्षमि अधि) पृथिवी पर (आ दधीत) धारण करें ॥१•॥

भावार्थ

यह मन्त्र स्त्री कावचन है। हम दोनों बड़े प्रेमी हैं, तू वेद आदि शास्त्रों का जाननेवालाबुद्धिमान् पुरुष है, ऐसा प्रयत्न किया जावे कि हम दोनों के सम्बन्ध से उत्तमसन्तान उत्पन्न हो ॥१•॥इस सूक्त के मन्त्र १-१६ में यमी-यम अर्थात् जोड़िया बहिनऔर भाई के संवाद वा प्रश्न-उत्तर की रीति से यह बताया है कि वे दोनों बहिन-भाईहोकर परस्पर विवाह कभी न करें, किन्तु बहिन भाई से अन्य पुरुष के साथ और भाईबहिन से दूसरी स्त्री के साथ विवाह करे ॥मन्त्र १-५। अभेद वा भेद से ऋग्वेद मेंहैं- १०।१०।१-५ ॥

विषय

सन्तान क्यों?

पदार्थ

१. यमी यम से कहती है कि (ओचित्) = निश्चय से (सखायम्) = मित्रभूत तुझको (सख्या) = मित्रभाव से (आववृत्याम्) = आवृत्त करती हूँ। 'सखे सप्तपदी भव' इस सातवें पग के वाक्य के अनुसार पति-पत्नी इस संसार-समुद्र में एक-दूसरे के सखा तो हैं ही, इसलिए मैं तुझे पतिरूप से चाहती हूँ कि (पुरूचित्) = इस अत्यन्त विस्तृत (अर्णवम्) = संसार-समुद्र को (जगन्वान्) = गया हुआ पुरुष (तिर:) = अन्तर्हित हो जाता है। मनुष्य मृत्यु का शिकार होकर संसार-समुद्र में लीन हो जाता है। २. इस बात का ध्यान करके ही (प्रतरं दीध्यान:) = इस विस्तृत समुद्र का विचार करता हुआ (वेधा:) = बुद्धिमान् पुरुष (अधिक्षमिः) = इस पृथ्वी पर (पितुः नपातमा) = पिता के न नष्ट होने देनेवाले सन्तान को (आदधीत) = आहित करता है। इसप्रकार इस नश्वर शरीर के नष्ट हो जाने पर भी उस सन्तान के रूप में बना ही रहता है। यमी का युक्तिक्रम यह है कि [क] इस विशाल संसार-समुद्र में मनुष्य कुछ देर बाद तिरोहित हो जाता है। [ख] सन्तानन के रूप में ही उसका चिह बना रहता है, [ग] अत: सन्तान-प्राप्ति के लिए तू मुझे पत्नी रूप में चाहनेवाला हो।

भावार्थ

इस विशाल संसार-समुद्र में मनुष्य सन्तान के रूप में ही बना रहता है, अत: सन्तान-प्राप्ति के लिए 'यम' यमी' की कामना करे। 'यम-यमी' शब्द के प्रयोग से स्पष्ट है कि पति-पत्नी संयत जीवनवाले हों।

भाषार्थ

(सख्या) सखिभाव से (सखायम्) तुझ सखा की ओर (आ ववृत्याम्) मैं आऊं, तुझे प्राप्त होऊं - यह मेरी अभिलाषा है। तु ब्रह्मचर्यरूपी (पुरू अर्णवम् चित्) महान् तथा सद्गुणों से परिपूर्ण समुद्र को (तिरः) तैर (जगन्वान्) चुका है, पार कर चुका है। (वेधाः) इसलिये विधिविधान को तू जानता है। विधिविधान के ज्ञाता को चाहिये कि वह (क्षमि अधि) पृथिवी में अपने भविष्य का (प्रतरं दीध्यानः) पूर्णतया ध्यान कर, (पितुः) निज पिता के (नपातम्) पौत्र को उत्पन्न करने का लक्ष्य बना कर, (आ दधीत) विवाह-पूर्वक गर्भाधान करें१।

Subject

Victory, Freedom and Security

Meaning

Mantras 1-16 are a dialogue between Yama, a ‘young man’, and Yami, a ‘young maiden’, on love, marriage, family and continuance of the family line. The same theme is celebrated in Rgveda 10, 10, 1-14. The dialogue has been interpreted by Sayana and others as a dialogue between a brother and a sister, which is not correct because, if it were so, the name of the girl would be ‘Yama’, not Yami. Yama himself and Yami describe themselves as ‘friends’ in mantra 1 and 2. The dialogue has also been interpreted as a dialogue between day and night, so close and yet so divergent they meet but only to part. On the theme of love, marriage, family and pitaras, let us take the dialogue as an act of courtship between the ‘male’ and ‘female’ twins of nature. Yama describes them as childrren of the Sun and Earth in mantra 4. Yami: With love and desire I come to a friend of my own choice, a friend who has a long way crossed the vast ocean of life, and I solicit and pray that knowing and thinking of your fulfilment of familial obligation on earth, you beget a successor saviour of your father’s familial line and in marriage bless me with a child.

Subject

Yama

Translation

Unto a friend would I turn with friendship; having gone through much ocean, may the pious one take a grandson of his father, considering further onward upon the earth.

Translation

[N.B. In this hymn first sixteen Verses are alleged to be highly controversial by the scholars. But reality true themes in this controversy is as distinct as anything and it rules out the whole idea of raising controversy. Those who attempted to treat the dialogue between Yama and Yami as the signal- giving thought about marriage of a sister with her own brother desperately failed in grasping the real meaning enclothed in the verses concerned. They in reality represented the view of Sayana who had himself committed the blunder in commenting these verses. Here in the dialogue the consanguineous marriage is not under any circumstances allowed. The idea of consanguineous marriage is quite foreign to it. Had these scholars tried to grasp the real meaning they would have arrived at the decision that the view of Sayana and their own blind adherence to is quit despicable. Yama is the Sun and Yami is the night. The dialogue between sun (the day) and night is a very beautiful imagination. It leads one to understand idea of day and night which gives a striking not to the mind that the simultaneity or concurrence of day and night is not possible under naturs' law. We further want to say that the Yama in this dialogue is representing to males and Yami to females who were born in blooming youth in the primitive state of creation. The men and women, quite young emerged from the womb of earth in God's creation. This view has been adopted by some foreigners that Yama and Yami are primitive Adam and Eva. We do not share with this idea, But we can take the view, a bitte, for granted and say that this idea also does not give any clue of the nature that here marriage between sister and brother has been permitted. The males and females born in the primitive state of creation were not consanguineous sisters and brothers. The relation of consanguinity had been exterminated in God in the time of dissolution who is free from all kinds of consanginueity so the males and females born at primitive stage are not consanguineous and therefore the marriage between pairs cannot be any how called consanguineous marriage. Here this question does not at all arise. The dialogue between Yama and Yami is throwing light on another fact which is concerned with socio-fanilial contract, ties relation and continuity between a couple which is based on sacrosanct principles of religious bonds. But in the state of impotancy and barrenness of a married couple either of them may be allowed for Niyoga by the sanction of states. This idea of Niyoga has been inculcated in these verses through a dialogue between husband and wife. So Yama and Yami respectively mean husband and wife. Through this dialogue the following conclusions may be drawn:- (a) It gives the lucid explanation of the day and night whose concurrence is not possible. (b) It rules out consanguineous marriage. (c) The male and female of primitive creation are not consanguineous and marriage between such pairs is not consanguineous marriage as the idea of consanguinity finds its termination in God who is free from all such relations. The primitive men and women did not find their origination from father, in the womb of a mother which is the basis of the thought of consanguinity and hence the consanguineous question does not arise there. (d) Niyoga may be allowed by the state under certain circumstances.] Yami, the wife of an impotent husband says: I as your wife, the best companion of you, O my husband the best counterpart of mine, like to have co-habitation only with you. A house-holding man of integrity and understanding on this earth, desiring to cross the tremendously vast world-sea and realizing the progeny as the source of crossing it have the son or daughter who saves from the fall the continuity of fathers' race.

Translation

Fain would I win my friend to kindly friendship. O master of religious lore, highly brilliant and wise as thou art, let us obtain on the earth, through wedlock, the grandson of thy father.

टिप्पणीः

१−(ओ) सम्बोधने (चित्) एव (सखायम्) सुहृदम् (सख्या) सुपांसुलुक्०। पा० ७।१।३९। विभक्तेराकारः। सख्येन। मित्रत्वेन (ववृत्याम्) वृतुवर्तने-लिङ्, शपः श्लुः। प्रवर्तयेयम् (तिरः) पारे (पुरु) बहुप्रकारेण (चित्) एव (अर्णवम्) अर्णवं विज्ञानम्-दयानन्दभाष्ये, यजु० १२।४९। धापॄवस्यज्यतिभ्यो नः।उ० ३।६। ऋ गतिप्रापणयोः-न प्रत्ययः, ततो मत्वर्थीयो वः। विज्ञानयुक्तं शास्त्रम् (जगन्वान्) गमेर्लिटः क्वसुः। गतवान् (पितुः) स्वजनकस्य (नपातम्) नप्तारंपौत्रम् (आदधीत) आदध्यात्। समन्ताद् धारयतु (वेधाः) मेधाविनाम-निघ० ३।१५। मेधावीभवान् (क्षमि अधि) भूमेरुपरि (प्रतरम्) प्रकृष्टतरम् (दीध्यानः) दीधीङ्दीप्तिदेवनयोः-शानच्। दीप्यमानः ॥