సుదూర తీరాలకు భారత "అగ్ని"

ప్రథమం మండలమ్ - ప్రథమో౭ష్టకః - ప్రథమో౭ధ్యాయః అనువాకః -1 , సూక్తమ్ - 1

ఋషిః             మధుచ్ఛందా వైశ్వామిత్రః   దేవతా : అగ్నిః          ఛన్దః  గాయత్రీ

1.     అగ్నిమీళే పురోహితం యజ్ఞస్య దేవమృత్విజమ్ | హోతారం రత్నధాతమమ్ ||

2.     అగ్నిః పూర్వేభిరృషిభిరీడ్యో నూతనైరుత | స దేవాగ్ం ఏహ వక్షతి ||

3.     అగ్నినా రయిమశ్నవత్ పోషమేవ దివేదివే | యశసం వీరవత్తమమ్ ||

4.     అగ్నే యం యజ్ఞమధ్వరం విశ్వతః పరిభూరసి | స ఇద్ దేవేషు గచ్ఛతి ||

5.     అగ్నిర్హోతా కవిక్రతుః సత్యశ్చిత్రశ్రవస్తమః | దేవో దేవేభిరా గమత్ ||

6.     యదఙ్గ దాశుషే త్వమగ్నే భద్రం కరిష్యసి | తవేత్ తత్ సత్య మఙ్గిరః ||

7.     ఉప త్వాగ్నే దివేదివే దోషావస్తర్ధియా వయమ్ | నమో భరన్త ఏమసి ||

8.     రాజన్తమధ్వరాణాం గోపామృతస్య దీదివిమ్ | వర్థమానం స్వే దమే||

9.     సనః పిత్రేవ సూనవే౭గ్నే సూపాయనో భవ | సచస్వా నః స్వస్తయే ||

తెలుగు మరియు ఆంగ్ల భావము (వ్యాఖ్యాన సహితము)

1)    అగ్నిమీళే పురోహితం యజ్ఞస్య దేవమృత్విజమ్ | హోతారం రత్నధాతమమ్ ||

భావము: పురోహితుని వలె యజ్ఞమును నడిపించువాడును, దేవతలను పిలుచుకొని వచ్చువాడును, ఋత్విజుడై రత్నములను ధరించువాడును అగు అగ్ని దేవుని స్తుతించు చున్నాను.

వ్యాఖ్యానము :

Meaning: I glorify Agni, the high priest of the sacrifice, the divine, the ministrant, who presents the oblation (to the gods), and is the possessor of great wealth.

Commentary: A great variety of etymologies are devised to explain the meaning of the term Agni, the most of which are, obviously, fanciful,but the import of which expresses the notions entertained of his character and functions. On earth, he is invoked (niyate) the first (agra) of the gods ; in heaven, he is the leader (agrani) of the hosts of the gods ; he is the first of the gods (prathamo devatanam) ; he was the first-born of the gods (sa va eshogre devatdnam ajayata). In these derivations, Agni is compounded, irregularly, out of “agra”, first, and “ni”, to lead. It is also derived from “anga”, body ; because he offers his own substance, in the lighting of the sacrificial fire. The author of a Nirukta, or glossary, called StIt hlasht'hivm, derives it from the root knu, with the negative prefixed (aknopayati), he who does not spare the fuel. Another compiler of a glossary, S'akapuni, derives the word from three roots, i, to go, anj, to anoint, and dah, to burn, collectively ; the letters being arbitrarily changed to ag, and ni, from the root ni,being added.

See, also, Yaska's Nirukta, 7, 14.

Agni is termed the Purohita, the priest who superintends family rites, or because he is one of the sacred fires in which oblations are first (puras) offered (hita).

Deva, which, in common use, means a god, is ordinarily explained,in the passages in which it occurs in the Veda, as ' the bright, shining, radiant ; ' being derived from div, to shine : or it is also explained, one who abides in the sky or heaven (dyusthana). It is, here, also optionally rendered, liberal, donor ; the sense of giving being ascribed to the same radical.

Ritwij, a ministering priest, or, according to some, the Ritwij who is also the Hotri,—the term that follows in the text,

the priest who actually presents the oblation, or who invokes or summons the deities to the ceremony, accordingly as the word is derived from hu, to sacrifice, or hve, to call.

The word is ratnadhdtama, lit., holder of jewels : but ratna is explained, generally, wealth, and, figuratively, signifies the reward of religious rites.

2)  అగ్నిః పూర్వేభిరృషిభిరీడ్యో నూతనైరుత | స దేవాగ్ం ఏహ వక్షతి ||

భావము: పూర్వపు ఋషులచే గాక, నవీన ఋషులచే కూడా పొగడబడుతున్న అగ్నిహోత్రుడు, ప్రీతితో దేవతలను పిలుచుకొని వచ్చి దివిరి వారికమిత హవ్యమునిచ్చుగాక.

Meaning: May that Agni, who is to be celebrated by both ancient and modern sages, conduct the gods hither.

Commentary: The terms puna and nutana, former and recent, applied to Rishis, or sages, are worthy of remark, as intimating the existence of earlier teachers and older hymns. The old Rishis are said to be Bhrigu, Angiras, and others ; perhaps, those who are elsewhere termed Prajapatis. (Vishnu Purana, p. 49.)

3 ) అగ్నినా రయిమశ్నవత్ పోషమేవ దివేదివే | యశసం వీరవత్తమమ్ ||

భావము:       ఈ స్తుతివలన అగ్ని, స్తుతించిన యజమానికి దీర్ఘాయుష్షును, దినదినాభివృద్ధిచెందు ధనరాశులచేత కీర్తిని, వీరులైన పుత్రభృత్యులను ఇచ్చును.

వ్యాఖ్యానము :

 Meaning: Through Agni the worshipper obtains that affluence which increases day by day, which is the source of fame, and the multiplier of mankind.

4) అగ్నే యం యజ్ఞమధ్వరం విశ్వతః పరిభూరసి | స ఇద్ దేవేషు గచ్ఛతి ||

భావము:       నాల్గు దిక్కులలో నాలుగు రూపాలతో అగ్నిహోత్రుడు వెలుగుతుంటే యజ్ఞవిఘ్నము లన్నీ తొలగిపోవును. ఈ యజ్ఞమే దేవునికి తృప్తి కలిగించును.

వ్యాఖ్యానము :         ఆహవనీయ, మార్జలీయ, గార్హపత్య, అగ్నిధ్రియములను నాలుగు నామములతో నాల్గుదిక్కులయందు నగ్ని వెలుగుచున్నాడు.

Meaning:     Agni, the unobstructed sacrifice of which thouart, on every side, the protector, assuredly reaches the gods.

Commentary:         Adhwaram yajnam. The first is usually employed as a substantive, meaning, also, sacrifice : it is here used as an adjective, signifying free from injury or interruption,—that is, by Raakshasas, evil spirits, always on the alert to vitiate an act of worship

 "On every side" alludes to the fires which, at a sacrifice, should be lighted at the four cardinal points, east, west, south, and north,termed, severally, the AahavanIya, MaarjaalIya, Gaarhapatya, and Agnidhriya.

5) అగ్నిర్హోతా కవిక్రతుః సత్యశ్చిత్రశ్రవస్తమః | దేవో దేవేభిరా గమత్ ||

భావము: హోమమును సంపాదించువాడును,  విశేషజ్ఞానవంతుడును, సత్యము పలుకువాడును,పలు విధములైన కీర్తి కలవాడును అగు అగ్ని దేవతలతోకూడా వచ్చుగాక.

వ్యాఖ్యానము :

Meaning:     May Agni, the presenter of oblations, the attainer of knowledge, he who is true, renowned, and divine, come hither, with the gods.

Commentary:         Kavikratu is here explained to signify one by whom either knowledge or religious acts (kratu) have been acquired or performed (kranta). The compound is commonly used as a synonym of Agni.

6) యదఙ్గ దాశుషే త్వమగ్నే భద్రం కరిష్యసి | తవేత్ తత్ సత్య మఙ్గిరః ||

భావము: ఓ అగ్నీ, నీవు హవిస్సులనిచ్చు యజమానునకు అభివృద్ధిని ( పశు, పుత్రాభివృద్ధి ) కలిగించినచో అది తిరిగి నీకే చెందగలదు. ( అంటే యజమాని అభివృద్ధి చెంది మరల మరల యజ్ఞములను చేయునని భావము)

వ్యాఖ్యానము :

Meaning:     Whatever good thou mayest, Agni, bestow upon the giver (of the oblation ), that, verily, ANGIRAS, shall revert to thee.

Commentary:         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 Purdtias, is the name of a Rishi or Prajdpati, 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 Rishi, the founder of a family, or of a school. The commentator quotes Yaska , for the identity of Angiras with Angara (అంగార), a live coal ; and a passage from the Aitareya Brahmana is cited, in which it is said,

"the coals became the Angirasas" (ye'ngara asanste'ngiraso 'bhavan). 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, Vana-parva (printed edition, vol. 1., p. 712), by Markand'eya to Yudhisht'hira, 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 this question, he also inquires, how it is that Agni, who is one, should become many. Markand'eya 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, are, 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, personifications 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 Aswamedha, Rajasuya, the Pakayajnas (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,"through 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 Yadik 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.

7) ఉప త్వాగ్నే దివేదివే దోషావస్తర్ధియా వయమ్ | నమో భరన్త ఏమసి ||

భావము: ప్రతిదినమూ ఉదయమూ, సాయంకాలమూ బుద్ధిగలిగినవారమై భక్తితో నీచెంత చేరుతున్నాము

వ్యాఖ్యానము :

Meaning: we approach thee, Agni, with reverential homage in our thoughts,daily, both morning and evening

8) రాజన్తమధ్వరాణాం గోపామృతస్య దీదివిమ్ | వర్థమానం స్వే దమే||

భావము: ప్రకాశించువాడును, హింసారహితమగు యజ్ఞములను కాపాడు వాడును, కర్మ ఫలములను మాటి మాటికి కనపరచు వాడును, గృహ సంపదను వృద్ధి పరచు ఓ అగ్నీ మనస్సుతో నిన్ను స్మరించుచున్నాము.

వ్యాఖ్యానము :

Meaning:     Thee, the radiant, the protector of sacrifices, the constant illuminator of truth, increasing in thine own dwelling

Commentary:         Swe dame, sua domo, the chamber in which fire-worship is performed, and in which the fire increases by the oblations poured upon it. Dama, for a home, or house, is peculiar to the Vedas.

9) సనః పిత్రేవ సూనవే౭గ్నే సూపాయనో భవ | సచస్వా నః స్వస్తయే ||

భావము: అగ్నీ,తండ్రీ పుత్రుల సంబంధమువలె, మాకు మేలు చేయుటకు ఎల్లప్పుడూ మాతోనే వుండుము.

వ్యాఖ్యానము :

Meaning: Agni, be unto us easy of access; as is father to his son: be ever present with us, for our good.