YajurVeda (Swami Satyaprakash Saraswati)

Yajurveda Adhyay 14 / Mantra 9

31 Mantra
14/9
Devata- प्रजापत्यादयो देवताः Rishi- विश्वेदेवा ऋषयः Chhand- निचृद्ब्राह्मी पङ्क्तिः,शक्वरी Swara- पञ्चमः, धैवतः
Mantra with Swara
मू॒र्धा वयः॑ प्र॒जाप॑ति॒श्छन्दः॑ क्ष॒त्रं वयो॒ मय॑न्दं॒ छन्दो॑ विष्ट॒म्भो वयोऽधि॑पति॒श्छन्दो॑ वि॒श्वक॑र्मा॒ वयः॑ परमे॒ष्ठी छन्दो॑ ब॒स्तो वयो॑ विब॒लं छन्दो॒ वृष्णि॒र्वयो॑ विशा॒लं छन्दः॒ पु॑रुषो॒ वय॑स्त॒न्द्रं छन्दो॑ व्या॒घ्रो वयोऽना॑धृष्टं॒ छन्दः॑ सि॒ꣳहो वय॑श्छ॒दिश्छन्दः॑ पष्ठ॒वाड् वयो॑ बृह॒ती छन्द॑ऽ उ॒क्षा वयः॑ क॒कुप् छन्द॑ऽ ऋष॒भो वयः॑ स॒तोबृ॑ह॒ती छन्दः॑॥९॥

मू॒र्धा। वयः॑। प्र॒जाप॑ति॒रिति॑ प्र॒जाऽप॑तिः। छन्दः॑। क्ष॒त्रम्। वयः॑। मय॑न्दम्। छन्दः॑। वि॒ष्ट॒म्भः। वयः॑। अधि॑पति॒रित्यधि॑ऽपतिः। छन्दः॑। वि॒श्वक॒र्म्मेति॑ वि॒श्वऽक॑र्म्मा। वयः॑। प॒र॒मे॒ष्ठी। प॒र॒मे॒स्थीति॑ परमे॒ऽस्थी। छन्दः॑। ब॒स्तः। वयः॑। वि॒ब॒लमिति॑ विऽब॒लम्। छन्दः॑। वृष्णिः॑। वयः॑। वि॒शा॒लमिति॑ विऽशा॒लम्। छन्दः॑। पुरु॑षः। वयः॑। त॒न्द्रम्। छन्दः॑। व्या॒घ्रः। वयः॑। अना॑धृष्टम्। छन्दः॑। सि॒ꣳहः। वयः॑। छ॒दिः। छन्दः॑। प॒ष्ठ॒वाडिति॑ पष्ठ॒ऽवाट्। वयः॑। बृ॒ह॒ती। छन्दः॑। उ॒क्षा। वयः॑। क॒कुप्। छन्दः॑। ऋ॒ष॒भः। वयः॑। स॒तोबृ॑ह॒तीति॑ स॒तःऽबृ॑हती। छन्दः॑ ॥९ ॥

Mantra without Swara
मूर्धा वयः प्रजापतिश्छन्दः क्षत्रँवयो मयन्दञ्छन्दो विष्टम्भो वयोधिपतिश्छन्दो विश्वकर्मा वयः परमेष्ठी छन्दो बस्तो वयो विवलञ्छन्दो वृष्णिर्वयो विशालञ्छन्दः पुरुषो वयस्तन्द्रञ्छन्दो व्याघ्रो वयो नाधृष्टञ्छन्दः । सिँहो वयश्छदिश्छन्दः पष्ठवाड्वयो बृहती छन्दऽउक्षा वयः ककुप्छन्दऽऋषभो वयः सतोबृहती छन्दोनड्वान्वयः ॥

मूर्धा। वयः। प्रजापतिरिति प्रजाऽपतिः। छन्दः। क्षत्रम्। वयः। मयन्दम्। छन्दः। विष्टम्भः। वयः। अधिपतिरित्यधिऽपतिः। छन्दः। विश्वकर्म्मेति विश्वऽकर्म्मा। वयः। परमेष्ठी। परमेस्थीति परमेऽस्थी। छन्दः। बस्तः। वयः। विबलमिति विऽबलम्। छन्दः। वृष्णिः। वयः। विशालमिति विऽशालम्। छन्दः। पुरुषः। वयः। तन्द्रम्। छन्दः। व्याघ्रः। वयः। अनाधृष्टम्। छन्दः। सिꣳहः। वयः। छदिः। छन्दः। पष्ठवाडिति पष्ठऽवाट्। वयः। बृहती। छन्दः। उक्षा। वयः। ककुप्। छन्दः। ऋषभः। वयः। सतोबृहतीति सतःऽबृहती। छन्दः॥९॥

YajurVeda (Swami Satyaprakash Saraswati)

English
YajurVeda (Swami Satyaprakash Saraswati) - English
Translation
Head of the society, i. e. the intellectuals, is a category; sustenance of people is its nature. (1) Ruling power is a category, bestowing happiness is its nature. (2) Producing and supporting is a category; overlordship is its nature. (3) Doing all and sundry work is a category; going to extremes is its nature. (4) He-goat is a category; smartness is its nature. (5) The ram is a category; hugeness is its nature. (6) The man is a category; idleness is its nature. (7) The tiger is a category; indomitability is its nature. (8) The lion is a category; subordinating others is its nature. (9) The beast of burden is a category, brhati the metre. (10) The ox is a category; kakup the metre. (11) The steer is a category; satobrhati the metre. (12).
Note
In the ritual, with this and the following verse nineteen vayasyá (vital-vigour) bricks are laid by the sacrificer. Mürdhà, शिर:, the head (of the society), i. e. the brahmana, the intellectuals. Vayah, शरीरावस्था, age; a category. Ksatram, ruling and administrative power. Chandah, स्वभाव: nature. Vistambhah, supporting power of the society i. e. vaisya. Viévakarmii, doing all and sundry work, i. e. working class, Sidra. Paramesthi, परमे चरमे तिष्ठति, one that goes to the extremes. Vastah, अज:, goat. Well-behaved (Dayaà. ). Vibalam, विविधं बलं, energy of various types, 1. e. smartness. Uvata and Mahidhara have interpreted वस्त: वृष्णि: पुरुष, व्याघ्र, सिंह, पष्ठवाट् उक्षा and ऋषभ as animals, goat, ram, man, tiger, lion, beast of burden, ox and steer respectively. Dayánazda has translated all of them etymologically and making these adjectives instead of nouns. But Uvata and Mahidhara have tried to associate all these with various metres (छंदस्). While ककुप ,बृहती, सतोबृहती metres are mentioned in the mantra, विबलं विशालं , तंद्र , अनाधृष्ट and छदि: have been interpreted as एकपदाख्यं छंद: ,द्विपदा, पंकति: , विराट्, अतिछंदस् respectively. A tiresome exercise. But the interpretations of Dayananda also are not more convincing. We have tried tc follow а way in the mid between. which is also not very satisfactory.