यदङ्ग दाशुषे त्वमग्ने भद्रं करिष्यसि । तवेत् तत् सत्यमङ्गिरः ॥6॥
पदपाठ — देवनागरी
यत् । अ॒ङ्ग । दा॒शुषे॑ । त्वम् । अग्ने॑ । भ॒द्रम् । क॒रि॒ष्यसि॑ । तव॑ । इत् । तत् । स॒त्यम् । अ॒ङ्गि॒रः॒ ॥ 1.1.6
PADAPAATH — ROMAN
yat | aṅga | dāśuṣe | tvam | agne | bhadram | kariṣyasi | tava | it | tat |
satyam | aṅgiraḥ
देवता — अग्निः ; छन्द — निचृद्गायत्री ; स्वर — षड्जः;
ऋषि — मधुच्छन्दाः वैश्वामित्रः
मन्त्रार्थ — महर्षि दयानन्द सरस्वती
हे (अङ्गिरः) ब्रह्माण्ड के अंग पृथ्वी आदि पदार्थों को प्राणरूप और शरीर के अंगो को अन्तर्यामी रूप से रसरूप होकर रक्षा करनेवाले होने से यहां प्राण शब्द से ईश्वर लिया है। (अंग) हे सबके मित्र (अग्ने) परमेश्वर ! (यत्) जिस हेतु से आप (द्वाशुषे) निर्लोभता से उत्तम-उत्तम पदार्थों के दान करनेवाले मनुष्य के लिये (भद्रम्) कल्याण जो कि शिष्ट विद्वानों के योग्य है उसको (करिष्यसि) करते हैं, सो यह (तवेत्) आपही का (सत्यै) सत्य (व्रतम्) शील है ॥6॥
भावार्थ — महर्षि दयानन्द सरस्वती
जो न्याय, दया, कल्याण और सबका मित्रभाव करनेवाला परमेश्वर है। उसी की उपासना करके जीव इस लोक और मोक्ष के सुख को प्राप्त होता है,क्योंकि इस प्रकार सुख देने का स्वभाव और सामर्थ्य केवल परमेश्वर का है,दूसरे का नहीं। जैसे शरीरधारी अपने शरीर को धारण करता है, वैसे ही परमेश्वर सब संसार को धारण करता है। और इसीसे यह संसार की यथावत् रक्षा और स्थिति होती है ॥6॥
रामगोविन्द त्रिवेदी (सायण भाष्य के आधार पर)
6. हे अग्नि! तुम जो हविष्य देनेयाले यजमान का
कल्याणसाधन करते हो, वह
कल्याण, हे
अङ्गिरः! वास्तव में तुम्हारा ही प्रीति-साधक है।
Ralph Thomas Hotchkin Griffith
6 Whatever blessing, Agni, thou wilt grant unto thy worshipper, That,
Angiras, is indeed thy truth.
Translation of Griffith
Re-edited by Tormod Kinnes
Whatever blessing, Agni, you will grant to your worshipper, That, Angiras,
is your truth. [6]
Horace Hayman Wilson (On the basis of Sayana)
6. Whatever good you may, Agni, bestow upon the giver (of the oblation), that verily, Angiras shall revert to you.That is, the wealth bestowed upon the Yajamana, the person by whom or on whose behalf the sacrifice is performed, will enable him to multiply his oblations, by which Agni again will benefit. Instead of Agni repeated, we have in the second place Angiras as a synonym, which in Manu and all the Puranas is the name of a Rsi or Prajapati, one of the primitive mind-born sons of Brahma; and the appellation is used frequently in the text of the Veda in that sense, as the designation of a Rsi, the founder of a family or of a school. The commentator quotes Yaska for the identity of Angiras with Angāra,3 a live coal, and a passage from the Aitareya Brahmana is cited, in which it is said, “the coals became the Angirasas” (ye angarah asanste angiraso abhavan).4 The identification of Angiras with Agni in function, though not in person, is the subject of a legend, told rather confusedly and obscurely in the Mahabharata Vanaparva, Vol. II. by Markandeya to Yudhisthira, in reply to his question how it happened formerly that Agni, having gone to the forest and his functions having ceased, Angiras became Agni, and conveyed the oblations to the gods. Connected with ibis question he also inquires, how it is that Agni, who is one, should become many. Markandeya therefore relates that Agni, having engaged in penance, and relinquishing his duties, the Muni Angiras took upon him his office, and when he prevailed upon Agni to resume it, became his son; his descendants, the Angirasas, therefore also the descendants of Agni, or so many Agnis, or fires. Their enumeration, which follows at some length, shows them to be for the most part personification of light, of luminous bodies, of divisions of time, of celestial phenomena, and fires adapted to peculiar occasions, as the full and change of the moon, or to particular rites, as the Asvamedha, Rajasuya, the Paka yajnas, or sacrifices with food, obsequial and funeral fires, expiatory fires, and the like. The legend is possibly intended to represent the organization of worship with fire, which in the first instance was of a primitive and simple character, and its appropriation to various occasions by Angiras and his disciples. The Mahabharata is not contented with the first account, but gives a second, in which the first Agni, is called Saha, and he is said to have hidden himself in the ocean to avoid the approach of Niyata, the son of Bharata, the fire of the funeral pile. The text says, “though fear”, the commentary says, either through fear of being rendered impure by his contact, or being ashamed of his relationship, Niyata being his own grandson. The gods coming to look for Agni, he designated as his substitute Atharvan, also called Angiras, who for a time acted as Agni, until the latter was induced to resume his office. The legend is constructed, as the commentary shows, out of Vedic texts, but the details are clumsily and contradictorily put together, indicating, perhaps, their almost obsolete antiquity at the time of the compilation of the Mahabharata.