3. Exposition of the Mahānāmnī Verses (महानाम्नीनां व्याख्यानम्)
"वि॒दा म॑घवन् वि॒दा गातुमनु॑शंसिषो॒ दिशः॑।शिक्षा॑ शचीनां पते पूर्वी॒णां पु॑रूवसो ॥१॥"
"vidā maghavan vidā gātumanuśaṁsiṣō diśaḥ।śikṣā śacīnāṁ patē pūrvīṇāṁ purūvasō ॥1॥"
[वि॒दा (vidā) - know; म॑घवन् (maghavan) - O Maghavan; वि॒दा (vidā) - know; गातुम् (gātum) - the path; अनु॑शंसिषो॒ (anuśaṁsiṣō) - indicate; दिशः॑ (diśaḥ) - the directions; शिक्षा॑ (śikṣā) - grant aid; शचीनां (śacīnāṁ) - powers; पते (patē) - O lord; पूर्वी॒णां (pūrvīṇāṁ) - many; पुरूवसो (purūvasō) - O possessor of much wealth;]
Know, O Maghavan, know the path; indicate the directions. Grant aid, O lord of many powers, O possessor of much wealth.
ताश्च विदा मघवन् इत्याद्याः।
tāśca vidā maghavan ityādyāḥ।
[ताः (tāḥ) - those; च (ca) - and; विदा (vidā) - know; मघवन् (maghavan) - O Maghavan; इति + आद्याः (iti + ādyāḥ) - beginning with these words;]
And those beginning with “Know, O Maghavan,” and so forth.
हे मघवन् धनवन् यशस्विन् मखपत इति वा।[11]
hē maghavan dhanavan yaśasvin makhapata iti vā।[11]
[हे (hē) - O; मघवन् (maghavan) - Maghavan; धनवन् (dhanavan) - wealthy one; यशस्विन् (yaśasvin) - renowned one; मख-पते (makha-patē) - lord of the sacrifice; इति (iti) - thus; वा (vā) - or;]
“O Maghavan”—“O wealthy one,” “O renowned one,” or “O lord of the sacrifice.”
“तं वा एतंमखवन्तं सन्तं मघवानित्याचक्षते परोक्षेण।परोक्षप्रिया इव हि देवाः प्रत्यक्षद्विषः”, “तेभिरिन्द्रं चोदय दातवे मघम्” - ऋग्वेदसंहिता ९/७५/५
“taṁ vā ētaṁmakhavantaṁ santaṁ maghavānityācakṣatē parōkṣēṇa।parōkṣapriyā iva hi dēvāḥ pratyakṣadviṣaḥ”, “tēbhirindraṁ cōdaya dātavē magham” - r̥gvēdasaṁhitā 9/75/5
[तम् (tam) - him; वा (vā) - indeed; एतम् (ētam) - this very one; मखवन्तम् (makhavantam) - possessing sacrifice; सन्तम् (santam) - being; मघवान् + इति (maghavān + iti) - as Maghavan; आचक्षते (ācakṣatē) - they call; परोक्षेण (parōkṣēṇa) - indirectly; परोक्ष + प्रियाः (parōkṣa + priyāḥ) - fond of the indirect; इव (iva) - as it were; हि (hi) - for indeed; देवाः (dēvāḥ) - the gods; प्रत्यक्ष + द्विषः (pratyakṣa + dviṣaḥ) - averse to the direct; तेभिः (tēbhiḥ) - with those; इन्द्रम् (indram) - Indra; चोदय (cōdaya) - impel; दातवे (dātavē) - to give; मघम् (magham) - bounty;]
“They indeed call this very one, who possesses sacrifice, ‘Maghavan,’ indirectly. For the gods are, as it were, fond of the indirect and averse to the direct.” “With those, impel Indra to give bounty.” — Ṛgveda Saṃhitā 9/75/5
“तन्न आयातु मघाय।यशो वाव मघम्।मघमनु प्रापत्सि”,
“tanna āyātu maghāya।yaśō vāva magham।maghamanu prāpatsi”,
[तत् + नः (tat + naḥ) - that to us; आयातु (āyātu) - may come; मघाय (maghāya) - for bounty; यशः (yaśaḥ) - renown; वाव (vāva) - indeed; मघम् (magham) - bounty; मघम् (magham) - bounty; अनु (anu) - in turn; प्रापत्सि (prāpatsi) - you shall attain;]
“May that come to us for bounty. Renown indeed is bounty. You shall attain bounty in turn.”
“आ मामेतु मघम्।मघमनु प्रापत्सि।धनं वाव मघम्”
“ā māmētu magham।maghamanu prāpatsi।dhanaṁ vāva magham”
[आ (ā) - hither; माम् (mām) - to me; एतु (ētu) - may it come; मघम् (magham) - bounty; मघम् (magham) - bounty; अनु (anu) - then; प्रापत्सि (prāpatsi) - you will attain; धनम् (dhanam) - wealth; वाव (vāva) - indeed; मघम् (magham) - bounty;]
May bounty come to me. You will then attain bounty. Wealth indeed is bounty.
इत्यादिश्रुतिभ्यः।
ityādiśrutibhyaḥ।
[इति-आदि-श्रुतिभ्यः (iti-ādi-śrutibhyaḥ) - from scriptural passages such as these;]
From scriptural passages such as these.
गातुं त्वां स्तोतुम्। विद वेदयेति सामान्यतोऽपेक्षिताशेषवेदनमुक्त्वा तात्कालिकापेक्षितं प्रार्थयति- गातुं विदेति॥ त्वमेव अनुशंसिषो दिशः मार्गान्। आत्मनः स्तुतिप्रकारांस्त्वमेवोपदिशेत्यर्थः। पूर्वीणां भगवत्सम्प्रदायागतानां परमविद्यानामर्थे शिक्ष। शचीनां विद्यानां पते वाचां पत इति वा। पुरूवसो बहुवित्त बहुज्ञानेति वा। बहुषु वसति बहूनामावास इति वा॥
gātuṁ tvāṁ stōtum। vida vēdayēti sāmānyatō’pēkṣitāśēṣavēdanamuktvā tātkālikāpēkṣitaṁ prārthayati- gātuṁ vidēti॥ tvamēva anuśaṁsiṣō diśaḥ mārgān। ātmanaḥ stutiprakārāṁstvamēvōpadiśētyarthaḥ। pūrvīṇāṁ bhagavatsampradāyāgatānāṁ paramavidyānāmarthē śikṣa। śacīnāṁ vidyānāṁ patē vācāṁ pata iti vā। purūvasō bahuvitta bahujñānēti vā। bahuṣu vasati bahūnāmāvāsa iti vā॥
[गातुम् (gātum) - to sing; त्वाम् (tvām) - you; स्तोतुम् (stōtum) - to praise; विद (vida) - cause to know; वेदय (vēdaya) - make known; इति (iti) - thus; सामान्यतः (sāmānyataḥ) - in general; अपेक्षित-अशेष-वेदनम् (apēkṣita-aśēṣa-vēdanam) - knowledge of everything desired; उक्त्वा (uktvā) - having stated; तात्कालिक-अपेक्षितम् (tātkālika-apēkṣitam) - what is desired at that time; प्रार्थयति (prārthayati) - he requests; गातुम् (gātum) - to sing; विद (vida) - cause to know; इति (iti) - thus;]
“To sing” means “to praise you.” Vid means “cause me to know.” Having stated in general the knowledge of everything desired, he requests what is desired at that time, saying, “Cause me to know how to praise you.” (त्वमेव अनुशंसिषो दिशः मार्गान्। आत्मनः स्तुतिप्रकारांस्त्वमेवोपदिशेत्यर्थः। पूर्वीणां भगवत्सम्प्रदायागतानां परमविद्यानामर्थे शिक्ष। शचीनां विद्यानां पते वाचां पत इति वा। पुरूवसो बहुवित्त बहुज्ञानेति वा। बहुषु वसति बहूनामावास इति वा)
"आ॒भिष्ट्वम॒भिष्टि॑भिः॒ प्रचे॑तन॒ प्रचे॑तय। इन्द्र॑ द्यु॒म्ना॑य न इ॒ष ए॒वा हि श॒क्रः ॥२॥"
"ābhiṣṭvamabhiṣṭibhiḥ pracētana pracētaya। indra dyumnāya na iṣa ēvā hi śakraḥ ॥2॥"
[आभिः (ābhiḥ) - with these; त्वम् (tvam) - you; अभिष्टिभिः (abhiṣṭibhiḥ) - petitions; प्रचेतन (pracētana) - O highly conscious one; प्रचेतय (pracētaya) - awaken; इन्द्र (indra) - O Indra; द्युम्नाय (dyumnāya) - for knowledge; नः (naḥ) - us; इषे (iṣē) - for nourishment; एवा (ēvā) - just so; हि (hi) - indeed; शक्रः (śakraḥ) - Śakra;]
With these petitions, O highly conscious one, awaken us, O Indra, for knowledge and nourishment. For Śakra is indeed just so.
आभिरभिष्टिभिः एवम्भूतैस्त्वत्पर्येषणैस्त्वत्प्रार्थनैः कञ्चिन्मदादिकं प्रचेतय प्रबोधय। प्रकृष्टचेतन सर्वज्ञ परमात्मन्। द्युम्नाय ज्ञानाय वित्ताय यशसे वा। इषे अन्नाय च नः प्रबोधय। एतादृशो हि शक्रः। शक्र एव इति वा। शक्तिरतिरूपत्वात् शक्रः॥ २॥
ābhirabhiṣṭibhiḥ ēvambhūtaistvatparyēṣaṇaistvatprārthanaiḥ kañcinmadādikaṁ pracētaya prabōdhaya। prakr̥ṣṭacētana sarvajña paramātman। dyumnāya jñānāya vittāya yaśasē vā। iṣē annāya ca naḥ prabōdhaya। ētādr̥śō hi śakraḥ। śakra ēva iti vā। śaktiratirūpatvāt śakraḥ॥ 2॥
[आभिः (ābhiḥ) - with these; अभिष्टिभिः (abhiṣṭibhiḥ) - supplications; एवम्भूतैः (ēvambhūtaiḥ) - of this kind; त्वत् + पर्येषणैः (tvat + paryēṣaṇaiḥ) - seekings after you; त्वत् + प्रार्थनैः (tvat + prārthanaiḥ) - prayers to you; कञ्चित् (kañcit) - someone; मत् + आदिकम् (mat + ādikam) - such as me; प्रचेतय (pracētaya) - awaken; प्रबोधय (prabōdhaya) - rouse to awareness; प्रकृष्ट + चेतन (prakr̥ṣṭa + cētana) - supremely conscious one; सर्वज्ञ (sarvajña) - omniscient one; परमात्मन् (paramātman) - O Supreme Self; द्युम्नाय (dyumnāya) - for brilliance; ज्ञानाय (jñānāya) - for knowledge; वित्ताय (vittāya) - for wealth; यशसे (yaśasē) - for fame; वा (vā) - or; इषे (iṣē) - for nourishment; अन्नाय (annāya) - for food; च (ca) - and; नः (naḥ) - us; प्रबोधय (prabōdhaya) - awaken; एतादृशः (ētādr̥śaḥ) - of such a kind; हि (hi) - indeed; शक्रः (śakraḥ) - Śakra; शक्रः (śakraḥ) - Śakra; एव (ēva) - alone; इति (iti) - thus; वा (vā) - alternatively; शक्ति + रति + रूपत्वात् (śakti + rati + rūpatvāt) - because power and delight are his nature; शक्रः (śakraḥ) - Śakra;]
With these supplications—seekings after you and prayers to you of this kind—awaken someone such as me; rouse him to awareness. O supremely conscious, omniscient Supreme Self, awaken us for brilliance—whether knowledge, wealth, or fame—and for nourishment, namely food. For Śakra is indeed of such a kind. Or: “Śakra alone.” He is Śakra because power and delight are his nature. (2)
"रा॒ये वाजा॑य वज्रिवः॒ शवि॑ष्ठ वज्रिन्नृ॒ञ्जसे॑। मंहि॑ष्ठ वज्रिन्नृ॒ञ्जस॒ आ या॑हि॒ पिब॒ मत्स्व॑॥ ३॥"
"rāyē vājāya vajrivaḥ śaviṣṭha vajrinnr̥ñjasē। maṁhiṣṭha vajrinnr̥ñjasa ā yāhi piba matsva॥ 3॥"
[रा॒ये (rāyē) - for wealth; वाजा॑य (vājāya) - for food; वज्रिवः॒ (vajrivaḥ) - O mover of Vajrin; शवि॑ष्ठ (śaviṣṭha) - O strongest; वज्रिन् + ऋ॒ञ्जसे॑ (vajrin + r̥ñjasē) - O wielder of the thunderbolt you impel; मंहि॑ष्ठ (maṁhiṣṭha) - O greatest; वज्रिन् + ऋ॒ञ्जसे॑ (vajrin + r̥ñjasē) - O wielder of the thunderbolt you impel; आ (ā) - hither; या॑हि॒ (yāhi) - come; पिब॒ (piba) - drink; मत्स्व॑ (matsva) - be exhilarated;]
For wealth and for food, O mover of Vajrin, O strongest, O wielder of the thunderbolt, you impel. O greatest, O wielder of the thunderbolt, you impel. Come hither, drink, and be exhilarated.
राये वित्ताय वाजाय अन्नाय, वज्रिणम् इन्द्रं वर्तयतीति वज्रिवः, नियामकत्वेन गच्छतीति वा, शविष्ठ बलवत्तम सुखवत्तमेति वा, ऋञ्जसे प्रेरयसि सर्वान्। मंहिष्ठ वज्रिन्नृञ्जस इत्यभ्यासस्तात्पर्यार्थः। मत्स्व मदं कुरु॥ ३॥
rāyē vittāya vājāya annāya, vajriṇam indraṁ vartayatīti vajrivaḥ, niyāmakatvēna gacchatīti vā, śaviṣṭha balavattama sukhavattamēti vā, r̥ñjasē prērayasi sarvān। maṁhiṣṭha vajrinnr̥ñjasa ityabhyāsastātparyārthaḥ। matsva madaṁ kuru॥ 3॥
[राये (rāyē) - for wealth; वित्ताय (vittāya) - for riches; वाजाय (vājāya) - for nourishment; अन्नाय (annāya) - for food; वज्रिणम् (vajriṇam) - Vajrin, the thunderbolt-bearer; इन्द्रं (indraṁ) - Indra; वर्तयति + इति (vartayati + iti) - because he causes to act; वज्रिवः (vajrivaḥ) - O director of Vajrin; नियामकत्वेन (niyāmakatvēna) - in the capacity of controller; गच्छति + इति (gacchati + iti) - because he proceeds; वा (vā) - or; शविष्ठ (śaviṣṭha) - O strongest; बलवत्तम (balavattama) - most powerful; सुखवत्तम + इति (sukhavattama + iti) - most endowed with bliss; वा (vā) - or; ऋञ्जसे (r̥ñjasē) - you impel; प्रेरयसि (prērayasi) - you impel; सर्वान् (sarvān) - everyone; मंहिष्ठ (maṁhiṣṭha) - O mightiest; वज्रिन् + ऋञ्जस (vajrin + r̥ñjasa) - O wielder of the thunderbolt, you impel; इति + अभ्यासः (iti + abhyāsaḥ) - the repetition of this expression; तात्पर्यार्थः (tātparyārthaḥ) - serving to convey the intended purport; मत्स्व (matsva) - be exhilarated; मदं (madaṁ) - exhilaration; कुरु (kuru) - produce;]
Rāye: “for riches”; vājāya: “for food.” Vajrivaḥ: because he causes Vajrin—Indra—to act; or because he proceeds as controller. Śaviṣṭha: “the most powerful,” or “the most endowed with bliss.” Ṛñjase: “you impel everyone.” The repetition “O mightiest, O wielder of the thunderbolt, you impel” serves to convey the intended purport. Matsva: “produce exhilaration.” (3)
"वि॒दा रा॒यः सु॒वीर्यं॒ भुवो॒ वाजा॑नां॒ पति॒र्वशाँ॒अनु॑। मंहि॑ष्ठ वज्रिन्नृ॒ञ्जसे॒ यः शवि॑ष्ठः॒ शूरा॑णाम् ॥४॥"
"vidā rāyaḥ suvīryaṁ bhuvō vājānāṁ patirvaśām̐anu। maṁhiṣṭha vajrinnr̥ñjasē yaḥ śaviṣṭhaḥ śūrāṇām ॥4॥"
[विदा (vidā) - procure; रायः (rāyaḥ) - wealth; सुवीर्यम् (suvīryam) - excellent heroic power; भुवः (bhuvaḥ) - you became; वाजानाम् (vājānām) - of progeny; पतिः (patiḥ) - lord; वशान् + अनु (vaśān + anu) - in accordance with wishes; मंहिष्ठ (maṁhiṣṭha) - most bountiful; वज्रिन् (vajrin) - wielder of the thunderbolt; ऋञ्जसे (r̥ñjasē) - you impel all; यः (yaḥ) - who; शविष्ठः (śaviṣṭhaḥ) - strongest; शूराणाम् (śūrāṇām) - among heroes;]
Procure wealth and excellent heroic power. You became lord of progeny in accordance with wishes. O most bountiful wielder of the thunderbolt, you, who are the strongest among heroes, impel all.
विद वेदय लम्भय रायः सुवीर्यं च वाजानां प्रजानां पतिः भुवः अभवः।
vida vēdaya lambhaya rāyaḥ suvīryaṁ ca vājānāṁ prajānāṁ patiḥ bhuvaḥ abhavaḥ।
[विद (vida) - cause to acquire; वेदय (vēdaya) - cause to acquire; लम्भय (lambhaya) - cause to obtain; रायः (rāyaḥ) - riches; सुवीर्यम् (suvīryam) - excellent heroic power; च (ca) - and; वाजानाम् (vājānām) - of the vājas; प्रजानाम् (prajānām) - of progeny; पतिः (patiḥ) - lord; भुवः (bhuvaḥ) - you became; अभवः (abhavaḥ) - you became;]
Cause us to acquire—that is, cause us to obtain—riches and excellent heroic power. You became the lord of the vājas, namely, of progeny.
“प्रजा वै वाजः” - ऐतरेयारण्यकम् २/२/२
“prajā vai vājaḥ” - aitarēyāraṇyakam 2/2/2
[प्रजा (prajā) - progeny; वै (vai) - indeed; वाजः (vājaḥ) - vigor;]
“Progeny is indeed vigor.” — Aitareya Āraṇyaka 2/2/2
इति श्रुतेः।
iti śrutēḥ।
[इति (iti) - thus; श्रुतेः (śrutēḥ) - because of the scriptural statement;]
Thus, because of the scriptural statement.
वशाँअनु यथावशम्।
vaśām̐anu yathāvaśam।
[वशान् + अनु (vaśān + anu) - in accordance with desires; यथा-वशम् (yathā-vaśam) - according to will;]
In accordance with desires—according to will.
“वश इच्छायाम्”
“vaśa icchāyām”
[वश (vaśa) - verbal root meaning to desire; इच्छायाम् (icchāyām) - in the sense of desiring;]
“The verbal root means ‘to desire.’”
इति धातोः, यथावशं यथेच्छम्। शूराणां सकाशाद् बलवत्तमः ॥४॥
iti dhātōḥ, yathāvaśaṁ yathēccham। śūrāṇāṁ sakāśād balavattamaḥ ॥4॥
[इति (iti) - thus stated; धातोः (dhātōḥ) - from the verbal root; यथावशम् (yathāvaśam) - as one wills; यथेच्छम् (yathēccham) - as one desires; शूराणां (śūrāṇāṁ) - than the warriors; सकाशाद् (sakāśād) - in comparison with; बलवत्तमः (balavattamaḥ) - the strongest;]
From the root so stated: “as one wills, as one desires.” The strongest in comparison with the warriors. (4)
"यो मंहि॑ष्ठो म॒घोनां॑ चिकि॒त्वो अ॒भि नो॑ नय। इन्द्रो॑ विदे॒ तमु॑ स्तुषे व॒शी हि श॒क्रः ॥५॥"
"yō maṁhiṣṭhō maghōnāṁ cikitvō abhi nō naya। indrō vidē tamu stuṣē vaśī hi śakraḥ ॥5॥"
[यो (yō) - you who; मंहि॑ष्ठो (maṁhiṣṭhō) - greatest; म॒घोनां॑ (maghōnāṁ) - among the illustrious; चिकि॒त्वो (cikitvō) - O knowing one; अ॒भि (abhi) - on every side; नो॑ (nō) - us; नय (naya) - lead; इन्द्रो॑ (indrō) - Indra; विदे॒ (vidē) - discerned; तम् + उ॑ (tam + u) - him alone; स्तुषे (stuṣē) - I praise; व॒शी (vaśī) - the master; हि (hi) - for; श॒क्रः (śakraḥ) - Śakra;]
You who are greatest among the illustrious, O knowing one, lead us on every side. Indra discerned everything; him alone I praise, for Śakra is the master.
मघोनां यशस्विनां महत्तमः चिकित्वः ज्ञातः कर्तरिति वा, नः अभितः सर्वतो नय। इन्द्रो विदे समस्तं व्यजानात्। तम् एव स्तुषे॥ ५॥
maghōnāṁ yaśasvināṁ mahattamaḥ cikitvaḥ jñātaḥ kartariti vā, naḥ abhitaḥ sarvatō naya। indrō vidē samastaṁ vyajānāt। tam ēva stuṣē॥ 5॥
[मघोनाम् (maghōnām) - among the illustrious; यशस्विनाम् (yaśasvinām) - among the renowned; महत्तमः (mahattamaḥ) - the greatest; चिकित्वः (cikitvaḥ) - cikitvaḥ; ज्ञातः (jñātaḥ) - known; कर्तरि + इति (kartari + iti) - in the agentive sense; वा (vā) - or; नः (naḥ) - us; अभितः (abhitaḥ) - on every side; सर्वतो (sarvatō) - from all directions; नय (naya) - lead; इन्द्रो (indrō) - Indra; विदे (vidē) - knew; समस्तम् (samastam) - everything; व्यजानात् (vyajānāt) - discerned; तम् (tam) - him; एव (ēva) - alone; स्तुषे (stuṣē) - I praise;]
The greatest among the illustrious, the renowned. “Cikitvaḥ” means “known,” or is in the agentive sense. Lead us on every side, from all directions. Indra knew and discerned everything. Him alone I praise. (5)
"तमू॒तये॑ हवाम॒हे जेता॑र॒मप॑राजितम्। स नः॑ प॒र्षदति॒ द्विषः॒ क्रतु॑श्छ॒न्द ऋ॒तं बृ॒हत् ॥६॥"
"tamūtayē havāmahē jētāramaparājitam। sa naḥ parṣadati dviṣaḥ kratuśchanda r̥taṁ br̥hat ॥6॥"
[तम् (tam) - him; ऊतये (ūtayē) - for protection; हवामहे (havāmahē) - we invoke; जेतारम् (jētāram) - the conqueror; अपराजितम् (aparājitam) - unconquered; सः (saḥ) - he; नः (naḥ) - us; पर्षत् (parṣat) - may carry across; अति (ati) - beyond; द्विषः (dviṣaḥ) - enemies; क्रतुः (kratuḥ) - knowledge; छन्दः (chandaḥ) - will; ऋतम् (r̥tam) - truth; बृहत् (br̥hat) - the great;]
We invoke him for protection—the conqueror, the unconquered. May he carry us beyond our enemies. He is knowledge, will, truth, the Great.
ऊतये रक्षायै, अभिप्रायसिद्धये वा। स नो द्विषः शत्रून् अति पारयतु पापानि तमांसि वा। क्रतुः ज्ञानरूपः। छन्दः इच्छारूपः। छन्द्यत्वात्, छादनत्वाद् वा। ऋतम् अशेषशास्त्रावगतम्॥ ६॥
ūtayē rakṣāyai, abhiprāyasiddhayē vā। sa nō dviṣaḥ śatrūn ati pārayatu pāpāni tamāṁsi vā। kratuḥ jñānarūpaḥ। chandaḥ icchārūpaḥ। chandyatvāt, chādanatvād vā। r̥tam aśēṣaśāstrāvagatam॥ 6॥
[ऊतये (ūtayē) - for aid; रक्षायै (rakṣāyai) - for protection; अभिप्राय-सिद्धये (abhiprāya-siddhayē) - for the accomplishment of an intention; वा (vā) - or; स (sa) - he; नः (naḥ) - us; द्विषः (dviṣaḥ) - hostile ones; शत्रून् (śatrūn) - enemies; अति (ati) - beyond; पारयतु (pārayatu) - may he convey; पापानि (pāpāni) - sins; तमांसि (tamāṁsi) - darknesses; वा (vā) - or; क्रतुः (kratuḥ) - Kratu; ज्ञान-रूपः (jñāna-rūpaḥ) - of the nature of knowledge; छन्दः (chandaḥ) - Chandas; इच्छा-रूपः (icchā-rūpaḥ) - of the nature of will; छन्द्यत्वात् (chandyatvāt) - because of being desirable; छादनत्वात् (chādanatvāt) - because of covering; वा (vā) - or; ऋतम् (r̥tam) - Ṛta; अशेष-शास्त्र-अवगतम् (aśēṣa-śāstra-avagatam) - known from all scripture;]
“For aid” means “for protection,” or “for the accomplishment of an intention.” May he convey us beyond the hostile ones, the enemies—or beyond sins or darknesses. Kratu is of the nature of knowledge. Chandas is of the nature of will, because of being desirable or because of covering. Ṛta is known from all scripture. (6)
"इन्द्रं॒ धन॑स्य सा॒तये॑ हवामहे॒ जेता॑र॒मप॑राजितम्। स नः॑ प॒र्षदति॒ द्विषः॒ स नः॑ प॒र्षदति॒ स्रिधः॑ ॥७॥"
"indraṁ dhanasya sātayē havāmahē jētāramaparājitam। sa naḥ parṣadati dviṣaḥ sa naḥ parṣadati sridhaḥ ॥7॥"
[इन्द्रम् (indram) - Indra; धन॑स्य (dhanasya) - of wealth; सा॒तये॑ (sātayē) - for the acquisition; हवामहे (havāmahē) - we invoke; जेता॑रम् (jētāram) - the victor; अप॑राजितम् (aparājitam) - unconquered; सः (saḥ) - he; नः॑ (naḥ) - us; पर्षत् (parṣat) - may carry across; अति॒ (ati) - beyond; द्विषः॒ (dviṣaḥ) - enemies; सः (saḥ) - he; नः॑ (naḥ) - us; पर्षत् (parṣat) - may carry across; अति॒ (ati) - beyond; स्रिधः॑ (sridhaḥ) - destructions;]
We invoke Indra, the unconquered victor, for the acquisition of wealth. May he carry us beyond enemies; may he carry us beyond destructions.
सातये लब्धये। स्रिधः विनाशान्॥ ७॥
sātayē labdhayē। sridhaḥ vināśān॥ 7॥
[सातये (sātayē) - for acquisition; लब्धये (labdhayē) - for attainment; स्रिधः (sridhaḥ) - destructions; विनाशान् (vināśān) - destructions;]
“For acquisition” means “for attainment”; “destructions” means “annihilations.” (7)
"पूर्वस्य॒ यत् ते॑ अद्रिवः सु॒म्न आ धे॑हि नो वसो। पू॒र्तिः श॑विष्ठ श॒स्यत॒ ईशे॒ हि श॒क्रः ॥८॥"
"pūrvasya yat tē adrivaḥ sumna ā dhēhi nō vasō। pūrtiḥ śaviṣṭha śasyata īśē hi śakraḥ ॥8॥"
[पूर्वस्य॒ (pūrvasya) - of the primordial one; यत् (yat) - whatever; ते॑ (tē) - from you; अद्रिवः (adrivaḥ) - O wielder of the thunderbolt; सु॒म्नम् (sumnam) - happiness; आ + धे॑हि (ā + dhēhi) - place within; नः (naḥ) - us; वसो (vasō) - O bountiful one; पू॒र्तिः (pūrtiḥ) - fulfillment; श॑विष्ठ (śaviṣṭha) - O mightiest one; श॒स्यते॑ (śasyatē) - is praised; ईशे॒ (īśē) - has power; हि (hi) - indeed; श॒क्रः (śakraḥ) - Śakra;]
O wielder of the thunderbolt, place us within whatever happiness comes from you, the primordial one, O bountiful one. Your fulfillment, O mightiest one, is praised; Śakra indeed has power.
पूर्वस्य अनादेः सतः ते सकाशाद् यत् सुम्नं सुखं तस्मिन् नः आधेहि। तव पूर्तिः शस्यते॥ ८॥
pūrvasya anādēḥ sataḥ tē sakāśād yat sumnaṁ sukhaṁ tasmin naḥ ādhēhi। tava pūrtiḥ śasyatē॥ 8॥
[पूर्वस्य (pūrvasya) - the primordial; अनादेः (anādēḥ) - beginningless; सतः (sataḥ) - existent one; ते (tē) - you; सकाशात् (sakāśāt) - from; यत् (yat) - which; सुम्नम् (sumnam) - favor; सुखम् (sukham) - happiness; तस्मिन् (tasmin) - in that; नः (naḥ) - us; आधेहि (ādhēhi) - place; तव (tava) - your; पूर्तिः (pūrtiḥ) - fulfillment; शस्यते (śasyatē) - is praised;]
Place us in that favor—happiness—which comes from you, the primordial, beginningless existent one. Your fulfillment is praised. (8)
"नू॒नं तन्नव्यं॒ सन्न्य॑से॒ प्रभो॒ जन॑स्य वृत्रहन्। सम॒न्येषु॑ ब्रवावहै॒ शूरो॒ यो गोषु॒ गच्छ॑ति॒सखा॑ सु॒शेवो॒ अद्व॑याः ॥९॥"
"nūnaṁ tannavyaṁ sannyasē prabhō janasya vr̥trahan। samanyēṣu bravāvahai śūrō yō gōṣu gacchatisakhā suśēvō advayāḥ ॥9॥"
[नूनम् (nūnam) - surely now; तत् (tat) - that; नव्यम् (navyam) - new praise; सम् + न्यसे (sam + nyasē) - place firmly; प्रभो (prabhō) - O lord; जनस्य (janasya) - of the people; वृत्रहन् (vr̥trahan) - O slayer of Vṛtra; सम् (sam) - together; अन्येषु (anyēṣu) - among the other forms; ब्रवावहै (bravāvahai) - may we two speak; शूरः (śūraḥ) - the hero; यः (yaḥ) - who; गोषु (gōṣu) - in cognitions; गच्छति (gacchati) - becomes their object; सखा (sakhā) - the friend; सुशेवः (suśēvaḥ) - supremely blissful; अद्वयाः (advayāḥ) - without equal or superior;]
Surely now, place that new praise firmly, O lord of the people, slayer of Vṛtra. May you and I speak together among your other forms—you, the hero who becomes the object of cognitions, the supremely blissful friend without equal or superior.
तन्नव्यं स्तुत्यं ब्रह्म तत् सम्यग्घृदि न्यसे जनस्योपदेशेन। त्वत्स्वरूपेषु त्वं चाहं च सं ब्रवावहै। गोषु ज्ञानेषु गच्छति ज्ञानविषयो भवति। सुशेवः सुसुखः समाधिकवर्जितः अद्वयः॥
tannavyaṁ stutyaṁ brahma tat samyagghr̥di nyasē janasyōpadēśēna। tvatsvarūpēṣu tvaṁ cāhaṁ ca saṁ bravāvahai। gōṣu jñānēṣu gacchati jñānaviṣayō bhavati। suśēvaḥ susukhaḥ samādhikavarjitaḥ advayaḥ॥
[तत् + नव्यम् (tat + navyam) - that praiseworthy one; स्तुत्यम् (stutyam) - worthy of praise; ब्रह्म (brahma) - Brahman; तत् (tat) - it; सम्यक् (samyak) - properly; हृदि (hr̥di) - in the heart; न्यसे (nyasē) - you should place; जनस्य + उपदेशेन (janasya + upadēśēna) - through a person's instruction; त्वत् + स्वरूपेषु (tvat + svarūpēṣu) - concerning your essential forms; त्वम् (tvam) - you; च (ca) - and; अहम् (aham) - I; च (ca) - and; सम् (sam) - together; ब्रवावहै (bravāvahai) - let us both speak; गोषु (gōṣu) - in cognitions; ज्ञानेषु (jñānēṣu) - in acts of knowledge; गच्छति (gacchati) - he enters; ज्ञान + विषयः (jñāna + viṣayaḥ) - an object of cognition; भवति (bhavati) - he becomes; सुशेवः (suśēvaḥ) - most gracious; सुसुखः (susukhaḥ) - exceedingly blissful; सम + अधिक + वर्जितः (sama + adhika + varjitaḥ) - devoid of an equal or superior; अद्वयः (advayaḥ) - without a second;]
You should properly place in the heart that praiseworthy Brahman through a person’s instruction. Let the two of us—you and I—speak together concerning your essential forms. He enters cognitions; he becomes an object of cognition. He is most gracious and exceedingly blissful, devoid of an equal or superior, and without a second.
"ए॒वा ह्ये॒वैवा॑ ह्यग्ना३इ॥१॥ ए॒वा ह्ये॒वैवा॑ ही॒न्द्रँ ॥२॥ ए॒वा ह्ये॒वैवा॑ हि वि॒ष्णा३उ ॥३॥ ए॒वा ह्ये॒वैवा॑ हि पूषन् ॥४॥ ए॒वा ह्ये॒वैवा॑ हि देवाः ॥५॥ ए॒वा हि श॒क्रो व॒शी हि श॒क्रो वशाँ॒अनु॑ ॥६॥"
"ēvā hyēvaivā hyagnā3i॥1॥ ēvā hyēvaivā hīndram̐ ॥2॥ ēvā hyēvaivā hi viṣṇā3u ॥3॥ ēvā hyēvaivā hi pūṣan ॥4॥ ēvā hyēvaivā hi dēvāḥ ॥5॥ ēvā hi śakrō vaśī hi śakrō vaśām̐anu ॥6॥"
[ए॒वा (ēvā) - thus; हि (hi) - indeed; एवा (ēvā) - thus; एवा (ēvā) - precisely; हि (hi) - indeed; अग्ना३इ (agnā3i) - O Agni; ए॒वा (ēvā) - thus; हि (hi) - indeed; एवा (ēvā) - thus; एवा (ēvā) - precisely; हि (hi) - indeed; इन्द्र (indra) - O Indra; ए॒वा (ēvā) - thus; हि (hi) - indeed; एवा (ēvā) - thus; एवा (ēvā) - precisely; हि (hi) - indeed; वि॒ष्णा३उ (viṣṇā3u) - O Viṣṇu; ए॒वा (ēvā) - thus; हि (hi) - indeed; एवा (ēvā) - thus; एवा (ēvā) - precisely; हि (hi) - indeed; पूषन् (pūṣan) - O Pūṣan; ए॒वा (ēvā) - thus; हि (hi) - indeed; एवा (ēvā) - thus; एवा (ēvā) - precisely; हि (hi) - indeed; देवाः (dēvāḥ) - O gods; ए॒वा (ēvā) - thus; हि (hi) - indeed; श॒क्रः (śakraḥ) - Śakra; व॒शी (vaśī) - sovereign; हि (hi) - indeed; श॒क्रः (śakraḥ) - Śakra; वशान् (vaśān) - wishes; अनु (anu) - according to;]
Thus indeed—precisely thus indeed—O Agni! (1) Thus indeed—precisely thus indeed—O Indra! (2) Thus indeed—precisely thus indeed—O Viṣṇu! (3) Thus indeed—precisely thus indeed—O Pūṣan! (4) Thus indeed—precisely thus indeed—O gods! (5) Thus indeed Śakra is sovereign; indeed Śakra, according to his wishes. (6)
एवा ह्येवैवा हि इत्यग्न्यादिदेवतानां संवादरूपेणोक्तमर्थमतिशयेनावधारयति। अभ्यासो हि तात्पर्यार्थः। एवं हि एवमेव हीत्यर्थः।
ēvā hyēvaivā hi ityagnyādidēvatānāṁ saṁvādarūpēṇōktamarthamatiśayēnāvadhārayati। abhyāsō hi tātparyārthaḥ। ēvaṁ hi ēvamēva hītyarthaḥ।
[एवा (ēvā) - so; हि (hi) - indeed; एव (ēva) - precisely; एवा (ēvā) - so; हि (hi) - indeed; इति (iti) - marks the preceding quotation; अग्नि-आदि-देवतानाम् (agni-ādi-dēvatānām) - of the deities beginning with Agni; संवाद-रूपेण (saṁvāda-rūpēṇa) - in the form of a dialogue; उक्तम् (uktam) - stated; अर्थम् (artham) - meaning; अतिशयेन (atiśayēna) - with exceptional emphasis; अवधारयति (avadhārayati) - definitively affirms; अभ्यासः (abhyāsaḥ) - repetition; हि (hi) - for; तात्पर्य-अर्थः (tātparya-arthaḥ) - serving to convey the intended purport; एवम् (ēvam) - so; हि (hi) - indeed; एवम् (ēvam) - so; एव (ēva) - precisely; हि (hi) - indeed; इति (iti) - as quoted; अर्थः (arthaḥ) - meaning;]
“So indeed—precisely so indeed” definitively affirms, with exceptional emphasis, the meaning stated in the form of a dialogue among the deities beginning with Agni. For repetition serves to convey the intended purport. “So indeed” means “precisely so indeed.”
“विनिश्चिते तु संवादे विभागो रङ्ग एव च”
“viniścitē tu saṁvādē vibhāgō raṅga ēva ca”
[विनिश्चिते (viniścitē) - definitively established; तु (tu) - but; संवादे (saṁvādē) - when the dialogue is established; विभागः (vibhāgaḥ) - division among speakers; रङ्गः (raṅgaḥ) - dramatic presentation; एव (ēva) - indeed; च (ca) - and also;]
“But when a dialogue has been definitively established, there is division among the speakers and indeed dramatic presentation as well.”
इति शब्दनिर्णये।
iti śabdanirṇayē।
[इति (iti) - thus; शब्दनिर्णये (śabdanirṇayē) - in the Śabdanirṇaya;]
Thus, in the Śabdanirṇaya.
अतः अग्ना३इ इत्यादि। एवमेव हि शक्रः। वशाँअनु यथावशं स्वतन्त्रो वर्तत इत्यर्थः॥
ataḥ agnā3i ityādi। ēvamēva hi śakraḥ। vaśām̐anu yathāvaśaṁ svatantrō vartata ityarthaḥ॥
[अतः (ataḥ) - hence; अग्ना३इ (agnā3i) - the prolated call O Agni; इति + आदि (iti + ādi) - such forms as this; एवम् + एव (ēvam + ēva) - exactly so; हि (hi) - indeed; शक्रः (śakraḥ) - Śakra; वशान् + अनु (vaśān + anu) - following his wishes; यथा-वशम् (yathā-vaśam) - as he wills; स्वतन्त्रः (svatantraḥ) - independently; वर्तत (vartata) - acts; इति (iti) - thus; अर्थः (arthaḥ) - the meaning;]
Hence such forms as the prolated call, “O Agni!” Śakra is indeed exactly so: “following his wishes” means that he acts independently as he wills.
"आयो॒मन्या॑य म॒न्यव॒ उपो॒मन्या॑य म॒न्यवे। उ॒पेहि॑ वि॒श्वध॑ ॥१०॥ वि॒दा म॑घवन् वि॒दो३म्॥ ७॥"
"āyōmanyāya manyava upōmanyāya manyavē। upēhi viśvadha ॥10॥ vidā maghavan vidō3m॥ 7॥"
[आ + अय + उ (ā + aya + u) - come indeed; मन्याय (manyāya) - to the venerable one; मन्यवः (manyavaḥ) - O Manyus; उप + उ (upa + u) - approach indeed; मन्याय (manyāya) - the venerable; मन्यवे (manyavē) - Manyu; उप + इहि (upa + ihi) - approach; विश्वध (viśvadha) - in every way; विद् + आ (vid + ā) - do you know; मघवन् (maghavan) - O Maghavan; विद् + ओ३म् (vid + ō3m) - yes I know;]
Come indeed to the venerable one, O Manyus; approach indeed the venerable Manyu. Approach in every way. “Do you know, O Maghavan?” “Yes, I know.”
“अय पय गतौ”
“aya paya gatau”
[अय (aya) - verbal root ay; पय (paya) - verbal root pay; गतौ (gatau) - in the sense of going;]
The verbal roots ay and pay are used in the sense of going.
इति धातोः आयो इत्यायतिः। उपो इतिवदतिशयार्थ ओकारः।
iti dhātōḥ āyō ityāyatiḥ। upō itivadatiśayārtha ōkāraḥ।
[इति (iti) - thus cited; धातोः (dhātōḥ) - from the verbal root; आयः (āyaḥ) - going; इति (iti) - thus; आयतिः (āyatiḥ) - the act of going; उपो (upō) - in the form upo; इति + वत् (iti + vat) - as in the cited expression; अतिशयार्थः (atiśayārthaḥ) - signifying intensification; ओकारः (ōkāraḥ) - the vowel o;]
From the root thus cited, āya is the act of going. As in the expression upo, the vowel o signifies intensification.
“ओ अतिशये”
“ō atiśayē”
[ओ (ō) - the sound o; अतिशये (atiśayē) - in the sense of intensification;]
“O” is used in the sense of intensification.
इति च सूत्रम्। आयो जानातीत्यायोमन्यः, समीपस्थमपि जानातीत्युपोमन्यः। अन्येषामिन्द्रियाणां पराङ्मुखत्वान्नह्यान्तरं जानन्ति। अयं त्वान्तरमप्यापरोक्ष्येण पश्यति। अयनेन प्राप्यं दूरस्थम् आयो इति वा।
iti ca sūtram। āyō jānātītyāyōmanyaḥ, samīpasthamapi jānātītyupōmanyaḥ। anyēṣāmindriyāṇāṁ parāṅmukhatvānnahyāntaraṁ jānanti। ayaṁ tvāntaramapyāparōkṣyēṇa paśyati। ayanēna prāpyaṁ dūrastham āyō iti vā।
[इति (iti) - thus; च (ca) - also; सूत्रम् (sūtram) - sūtra; आयः (āyaḥ) - the distant object called āyas; जानाति (jānāti) - knows; इति (iti) - hence; आयः + मन्यः (āyaḥ + manyaḥ) - knower of āyas; समीपस्थम् (samīpastham) - what is situated nearby; अपि (api) - even; जानाति (jānāti) - knows; इति (iti) - hence; उपः + मन्यः (upaḥ + manyaḥ) - knower of what is nearby; अन्येषाम् (anyēṣām) - of the other; इन्द्रियाणाम् (indriyāṇām) - senses; पराङ्मुखत्वात् (parāṅmukhatvāt) - because of being turned outward; न (na) - not; हि (hi) - for; आन्तरम् (āntaram) - what is internal; जानन्ति (jānanti) - they know; अयम् (ayam) - this one; तु (tu) - however; आन्तरम् (āntaram) - what is internal; अपि (api) - even; आपरोक्ष्येण (āparōkṣyēṇa) - with direct awareness; पश्यति (paśyati) - perceives; अयनेन (ayanēna) - by going; प्राप्यम् (prāpyam) - to be reached; दूरस्थम् (dūrastham) - situated far away; आयः (āyaḥ) - āyas; इति (iti) - thus called; वा (vā) - or alternatively;]
And this too is a sūtra. One who knows āyas is Āyomanya; one who knows even what is situated nearby is Upomanya. For, because the other senses are turned outward, they do not know what is internal. This one, however, perceives even what is internal with direct awareness. Or, āyas is a distant object that is to be reached by going.
“मनु अवबोधने”
“manu avabōdhanē”
[मनु (manu) - the verbal root man; अवबोधने (avabōdhanē) - in the sense of understanding;]
The verbal root man is used in the sense of understanding.
इति धातोर्मन्युरिति ज्ञानी, बाह्यज्ञाय ज्ञानिने आन्तरज्ञाय ज्ञानिने इत्यभ्यासो हि तात्पर्यार्थः। एवंविधं मद्गतं त्वामुद्दिश्यैव उपेहि। विश्वध विश्वधारक। समीपतो दूरतश्च त्वां मन्यमानाय मह्यं मन्यवे ज्ञानाय माम् उपेहि इति वा।
iti dhātōrmanyuriti jñānī, bāhyajñāya jñāninē āntarajñāya jñāninē ityabhyāsō hi tātparyārthaḥ। ēvaṁvidhaṁ madgataṁ tvāmuddiśyaiva upēhi। viśvadha viśvadhāraka। samīpatō dūrataśca tvāṁ manyamānāya mahyaṁ manyavē jñānāya mām upēhi iti vā।
[इति (iti) - thus defined; धातोः (dhātōḥ) - from the verbal root; मन्युः (manyuḥ) - the term manyu; इति (iti) - means; ज्ञानी (jñānī) - knower; बाह्यज्ञाय (bāhyajñāya) - to the knower of external things; ज्ञानिने (jñāninē) - to the knower; आन्तरज्ञाय (āntarajñāya) - to the knower of internal things; ज्ञानिने (jñāninē) - to the knower; इति (iti) - thus; अभ्यासः (abhyāsaḥ) - repetition; हि (hi) - indeed; तात्पर्यार्थः (tātparyārthaḥ) - intended meaning; एवंविधम् (ēvaṁvidham) - of such a kind; मद्गतम् (madgatam) - present in me; त्वाम् (tvām) - you; उद्दिश्य (uddiśya) - with as the one addressed; एव (ēva) - precisely; उपेहि (upēhi) - come near; विश्वध (viśvadha) - the term Viśvadha; विश्वधारक (viśvadhāraka) - supporter of the universe; समीपतः (samīpataḥ) - from nearby; दूरतः (dūrataḥ) - from afar; च (ca) - and; त्वाम् (tvām) - you; मन्यमानाय (manyamānāya) - for one cognizing; मह्यम् (mahyam) - for me; मन्यवे (manyavē) - for cognition; ज्ञानाय (jñānāya) - for knowledge; माम् (mām) - me; उपेहि (upēhi) - approach; इति (iti) - thus; वा (vā) - alternatively;]
From the verbal root thus defined, “manyu” means “knower.” The repetition—“to the knower of external things, to the knower; to the knower of internal things, to the knower”—is indeed the intended meaning. “Come near” is addressed precisely to you, who are of such a kind and present in me. “Viśvadha” means “supporter of the universe.” Alternatively: “For knowledge, approach me—for me who cognizes you from nearby and from afar.”
“समीपे दूरतोऽभिज्ञं त्वामुद्दिश्यैव मद्गतम्।एहि विष्णो न मे शक्तिस्त्वदाह्वाने हि मामुप।इति ब्रह्माऽस्तुवद् विष्णुं तन्नाभ्युत्थितपद्मगः॥”
“samīpē dūratō’bhijñaṁ tvāmuddiśyaiva madgatam।ēhi viṣṇō na mē śaktistvadāhvānē hi māmupa।iti brahmā’stuvad viṣṇuṁ tannābhyutthitapadmagaḥ॥”
[समीपे (samīpē) - nearby; दूरतः (dūrataḥ) - from afar; अभिज्ञम् (abhijñam) - fully cognizant; त्वाम् (tvām) - you; उद्दिश्य + एव (uddiśya + ēva) - having addressed alone; मद्गतम् (madgatam) - abiding in me; एहि (ēhi) - come; विष्णो (viṣṇō) - O Viṣṇu; न (na) - not; मे (mē) - for me; शक्तिः (śaktiḥ) - power; त्वत्-आह्वाने (tvat-āhvānē) - to summon you; हि (hi) - for; माम् (mām) - me; उप (upa) - near; इति (iti) - thus; ब्रह्मा (brahmā) - Brahmā; अस्तुवत् (astuvat) - praised; विष्णुम् (viṣṇum) - Viṣṇu; तत्-नाभि-उत्थित-पद्म-गः (tat-nābhi-utthita-padma-gaḥ) - dwelling in the lotus arisen from Viṣṇu’s navel;]
“Addressing you alone, who are fully cognizant nearby and from afar and abide in me: Come near me, O Viṣṇu, for I have no power to summon you.” Thus Brahmā, dwelling in the lotus arisen from Viṣṇu’s navel, praised Viṣṇu.
इति पाद्मे।
iti pādmē।
[इति (iti) - thus; पाद्मे (pādmē) - in the Padma Purāṇa;]
Thus in the Padma Purāṇa.
“समीपे दूरतश्चैव ध्यायन्तं त्वां सदा विभो। मामेहि ज्ञानदानायेत्याह गाधिसुतो हरिम्॥”
“samīpē dūrataścaiva dhyāyantaṁ tvāṁ sadā vibhō। māmēhi jñānadānāyētyāha gādhisutō harim॥”
[समीपे (samīpē) - nearby; दूरतः + च + एव (dūrataḥ + ca + ēva) - and also from afar; ध्यायन्तम् (dhyāyantam) - who meditates upon; त्वाम् (tvām) - you; सदा (sadā) - always; विभो (vibhō) - O Lord; माम् (mām) - to me; एहि (ēhi) - come; ज्ञान-दानाय (jñāna-dānāya) - to bestow knowledge; इति (iti) - thus; आह (āha) - said; गाधि-सुतः (gādhi-sutaḥ) - the son of Gādhi; हरिम् (harim) - to Hari;]
“O Lord, come to me, who always meditate upon you, both nearby and from afar, to bestow knowledge,” the son of Gādhi said to Hari.
इति स्कान्दे।
iti skāndē।
[इति (iti) - thus; स्कान्दे (skāndē) - in the Skānda;]
Thus in the Skānda.
“ओतमस्मिन् जगद् यस्मादोमित्युक्तो हरिः सदा।तमेव जगदाधारंयतयः पर्युपासते॥”
“ōtamasmin jagad yasmādōmityuktō hariḥ sadā।tamēva jagadādhāraṁyatayaḥ paryupāsatē॥”
[ओतम् (ōtam) - woven; अस्मिन् (asmin) - in him; जगत् (jagat) - the world; यस्मात् (yasmāt) - because; ओम् (ōm) - Om; इति (iti) - thus; उक्तः (uktaḥ) - called; हरिः (hariḥ) - Hari; सदा (sadā) - always; तम् (tam) - him; एव (ēva) - alone; जगत् + आधारम् (jagat + ādhāram) - support of the world; यतयः (yatayaḥ) - ascetics; पर्युपासते (paryupāsatē) - worship;]
Because the world is woven in him, Hari is always called “Om.” Ascetics worship him alone as the support of the world.
इति मान्यसंहितायाम्।
iti mānyasaṁhitāyām।
[]
“Thus.” — Mānya-saṃhitā
3.1. महानाम्नीशब्दार्थसमर्थनम्
3.1. mahānāmnīśabdārthasamarthanam
[महानाम्नी (mahānāmnī) - the term Mahānāmnī; शब्दार्थ (śabdārtha) - meaning of the word; समर्थनम् (samarthanam) - substantiation;]
3.1. Substantiation of the meaning of the term Mahānāmnī.
“इन्द्रो वा एताभिर्महानात्मानं निरमिमीते” - ऐतरेयब्राह्मणम् ५/७
“indrō vā ētābhirmahānātmānaṁ niramimītē” - aitarēyabrāhmaṇam 5/7
[इन्द्रः (indraḥ) - Indra; वा (vā) - indeed; एताभिः (ētābhiḥ) - by means of these; महान् (mahān) - being great; आत्मानम् (ātmānam) - himself; निरमिमीते (niramimītē) - fashioned;]
“Indra, indeed, being great, fashioned himself by means of these.” — Aitareya Brāhmaṇa 5/7
इत्यस्याप्युक्त एवार्थः।
ityasyāpyukta ēvārthaḥ।
[इति (iti) - marks the preceding statement; अस्य (asya) - of this statement; अपि (api) - too; उक्तः (uktaḥ) - already stated; एव (ēva) - precisely; अर्थः (arthaḥ) - meaning;]
The meaning of this statement too is precisely the one already stated.
निर्माणं नामात्मनस्तद्व्याख्यानेन ख्यापनम्। नह्यन्यथा तासां करणत्वं भवति।
nirmāṇaṁ nāmātmanastadvyākhyānēna khyāpanam। nahyanyathā tāsāṁ karaṇatvaṁ bhavati।
[निर्माणं (nirmāṇaṁ) - production; नाम (nāma) - what is called; आत्मनः (ātmanaḥ) - of oneself; तत् + व्याख्यानेन (tat + vyākhyānēna) - through the exposition of that; ख्यापनम् (khyāpanam) - making known; न + हि (na + hi) - for not; अन्यथा (anyathā) - otherwise; तासां (tāsāṁ) - of them; करणत्वं (karaṇatvaṁ) - the status of being instruments; भवति (bhavati) - obtains;]
What is called “production” is the making known of oneself through the exposition of that. For otherwise, their status as instruments does not obtain.
“यस्तद् वेद स पितुष्पिताऽसत्”
“yastad vēda sa pituṣpitā’sat”
[यः (yaḥ) - he who; तत् (tat) - that; वेद (vēda) - knows; सः (saḥ) - he; पितुः (pituḥ) - of his father; पिता (pitā) - father; असत् (asat) - shall be;]
“He who knows that shall be the father of his father.”
इति श्रुतिः।
iti śrutiḥ।
[इति (iti) - thus; श्रुतिः (śrutiḥ) - the Śruti;]
Thus says the Śruti.
“त्रीणि पदा निहिता गुहासु यस्तद् वेद स पितुष्पिताऽसत्” - महानारायणोपनिषत् २/४
“trīṇi padā nihitā guhāsu yastad vēda sa pituṣpitā’sat” - mahānārāyaṇōpaniṣat 2/4
[त्रीणि (trīṇi) - three; पदा (padā) - divisions; निहिता (nihitā) - lodged; गुहासु (guhāsu) - in secret places; यः (yaḥ) - whoever; तत् (tat) - that; वेद (vēda) - knows; सः (saḥ) - he; पितुः (pituḥ) - of his father; पिता (pitā) - father; असत् (asat) - shall be;]
“Three divisions are lodged in secret places; whoever knows that shall be the father of his father.” — Mahānārāyaṇa Upaniṣad 2/4
“स्त्रियः सतीस्ताँ उ मे पुंस आहुः पश्यदक्षण्वान्नविचेतदन्धः।कविर्यः पुत्रः स ईमा चिकेत यस्ता विजानात् स पितुष्पिताऽसत्॥” - तैत्तिरीयारण्यकम् अरुणप्रश्नः ५१-५२
“striyaḥ satīstām̐ u mē puṁsa āhuḥ paśyadakṣaṇvānnavicētadandhaḥ।kaviryaḥ putraḥ sa īmā cikēta yastā vijānāt sa pituṣpitā’sat॥” - taittirīyāraṇyakam aruṇapraśnaḥ 51-52
[स्त्रियः (striyaḥ) - females; सतीः (satīḥ) - being; तान् (tān) - those; उ (u) - indeed; मे (mē) - to me; पुंसः (puṁsaḥ) - males; आहुः (āhuḥ) - they call; पश्यत् (paśyat) - saw; अक्षण्वान् (akṣaṇvān) - the one possessing eyes; न (na) - not; वि + चेतत् (vi + cētat) - discerned; अन्धः (andhaḥ) - the blind man; कविः (kaviḥ) - poet-seer; यः (yaḥ) - who; पुत्रः (putraḥ) - the son; सः (saḥ) - he; ईमाः (īmāḥ) - these; चिकेत (cikēta) - has understood; यः (yaḥ) - whoever; ताः (tāḥ) - them; विजानात् (vijānāt) - knows distinctly; सः (saḥ) - he; पितुः (pituḥ) - of his father; पिता (pitā) - father; असत् (asat) - shall be;]
“Though they are females, they tell me that those are males. The one possessing eyes saw; the blind man did not discern. The son who is a poet-seer has understood these. Whoever knows them distinctly shall be his father’s father.” — Taittirīya Āraṇyaka, Aruṇa Praśna 51-52
इत्यादिश्रुतिभ्यो विज्ञानमेव तन्निर्माणम्।
ityādiśrutibhyō vijñānamēva tannirmāṇam।
[इति + आदि + श्रुतिभ्यः (iti + ādi + śrutibhyaḥ) - from śruti passages such as these; विज्ञानम् (vijñānam) - cognition; एव (ēva) - alone; तत् + निर्माणम् (tat + nirmāṇam) - the formation of that;]
According to śruti passages such as these, cognition alone is the formation of that.
“इन्द्र एकं सूर्य एकं जजान वेनादेकं स्वधया निष्टतक्षुः” - ऋग्वेदसंहिता ४/५८/४
“indra ēkaṁ sūrya ēkaṁ jajāna vēnādēkaṁ svadhayā niṣṭatakṣuḥ” - r̥gvēdasaṁhitā 4/58/4
[इन्द्र (indra) - Indra; एकम् (ēkam) - one; सूर्य (sūrya) - Sūrya; एकम् (ēkam) - one; जजान (jajāna) - generated; वेनात् (vēnāt) - from Vena; एकम् (ēkam) - one; स्वधया (svadhayā) - by their inherent power; निष्टतक्षुः (niṣṭatakṣuḥ) - they fashioned;]
“Indra generated one, Sūrya one; from Vena they fashioned one by their inherent power.” — Ṛgveda Saṃhitā 4/58/4
इत्यादेर्विज्ञापनं वा।
ityādērvijñāpanaṁ vā।
[इति + आदेः (iti + ādēḥ) - of passages such as this; विज्ञापनम् (vijñāpanam) - elucidation; वा (vā) - or;]
or an elucidation of passages such as this.
3.2. उपसर्गार्थः
3.2. upasargārthaḥ
[उपसर्ग (upasarga) - adjunct; अर्थः (arthaḥ) - meaning;]
3.2. The meaning of an adjunct
“प्रचेतन”, “प्रचेतय”, “आ याहि पिब मत्स्व”, “क्रतुश्छन्द ऋतं बृहत्”, “सुम्न आ धेहि नो वसो” इत्युपसर्गाः। अंशा अप्यंश्यपेक्षयोपसर्गा भवन्ति। उपसृष्टत्वादुपसर्गाः।
“pracētana”, “pracētaya”, “ā yāhi piba matsva”, “kratuśchanda r̥taṁ br̥hat”, “sumna ā dhēhi nō vasō” ityupasargāḥ। aṁśā apyaṁśyapēkṣayōpasargā bhavanti। upasr̥ṣṭatvādupasargāḥ।
[प्र + चेतन (pra + cētana) - O discerning one; प्र + चेतय (pra + cētaya) - bring to clear awareness; आ (ā) - hither; याहि (yāhi) - come; पिब (piba) - drink; मत्स्व (matsva) - rejoice; क्रतुः (kratuḥ) - resolve; छन्दः (chandaḥ) - desire; ऋतम् (r̥tam) - truth; बृहत् (br̥hat) - the great; सुम्नम् (sumnam) - favor; आ (ā) - unto; धेहि (dhēhi) - bestow; नः (naḥ) - upon us; वसो (vasō) - O beneficent one; इति (iti) - thus; उपसर्गाः (upasargāḥ) - upasargas; अंशाः (aṁśāḥ) - parts; अपि (api) - also; अंशी + अपेक्षया (aṁśī + apēkṣayā) - in relation to the whole; उपसर्गाः (upasargāḥ) - upasargas; भवन्ति (bhavanti) - become; उपसृष्टत्वात् (upasr̥ṣṭatvāt) - because of being attached; उपसर्गाः (upasargāḥ) - upasargas;]
“O discerning one,” “bring to clear awareness,” “come hither, drink, and rejoice,” “resolve, desire, truth, the great,” and “O beneficent one, bestow favor upon us”—these are upasargas. Parts too become upasargas in relation to the whole. They are upasargas because they are attached.
“अन्तर्गतं बहिर्गतं च द्विधा स्यादुपसर्जनम्।हस्तवद्धेतिवच्चैव पदानां चोपसर्गवत्॥”
“antargataṁ bahirgataṁ ca dvidhā syādupasarjanam।hastavaddhētivaccaiva padānāṁ cōpasargavat॥”
[अन्तर्गतम् (antargatam) - internally included; बहिर्गतम् (bahirgatam) - externally situated; च (ca) - and; द्विधा (dvidhā) - of two kinds; स्यात् (syāt) - may be; उपसर्जनम् (upasarjanam) - subordinate element; हस्तवत् (hastavat) - like a hand; हेतिवत् (hētivat) - like a weapon; च + एव (ca + ēva) - and likewise; पदानाम् (padānām) - in the case of words; च (ca) - and; उपसर्गवत् (upasargavat) - like a prefix;]
A subordinate element may be of two kinds, internally included and externally situated, like a hand and like a weapon; and likewise, in the case of words, like a prefix.
इति शब्दनिर्णये।
iti śabdanirṇayē।
[इति (iti) - thus; शब्दनिर्णये (śabdanirṇayē) - in the Śabdanirṇaya;]
Thus, in the Śabdanirṇaya.
“अधत्तान्यं जठरे प्रेमरिच्यत प्रचेतन” (१)
“adhattānyaṁ jaṭharē prēmaricyata pracētana” (1)
[अधत्त (adhatta) - he placed; अन्यम् (anyam) - another; जठरे (jaṭharē) - in the belly; प्र (pra) - forth; ईम् (īm) - him; अरिच्यत (aricyata) - was released; प्रचेतन (pracētana) - O discerning one;]
“He placed another in the belly; he was released forth, O discerning one.” (1)
“दाता राधः स्तुवते काम्यं वसु प्रचेतय” (२)
“dātā rādhaḥ stuvatē kāmyaṁ vasu pracētaya” (2)
[दाता (dātā) - giver; राधः (rādhaḥ) - bounty; स्तुवते (stuvatē) - to the one who praises; काम्यम् (kāmyam) - desirable; वसु (vasu) - wealth; प्रचेतय (pracētaya) - make manifest;]
O giver, make manifest to the one who praises the bounty of desirable wealth.
“अस्माकं बोधि चोदिताऽऽयाहि पिब मत्स्व” (३)
“asmākaṁ bōdhi cōditā’’yāhi piba matsva” (3)
[अस्माकम् (asmākam) - our; बोधि (bōdhi) - be; चोदिता (cōditā) - impeller; आ (ā) - hither; याहि (yāhi) - come; पिब (piba) - drink; मत्स्व (matsva) - rejoice;]
Be our impeller; come hither, drink, and rejoice.
“तं त्वा परिष्वजामहे क्रतुश्छन्द ऋतं बृहत्” (४)
“taṁ tvā pariṣvajāmahē kratuśchanda r̥taṁ br̥hat” (4)
[तम् (tam) - that one; त्वा (tvā) - you; परिष्वजामहे (pariṣvajāmahē) - we embrace; क्रतुः (kratuḥ) - resolve; छन्द (chanda) - delight; ऋतम् (r̥tam) - truth; बृहत् (br̥hat) - great;]
We embrace you, that one—resolve, delight, the great truth.
“या ते रातिर्ददिर्वसु सुम्न आ धेहि नो वसो” (५)
“yā tē rātirdadirvasu sumna ā dhēhi nō vasō” (5)
[या (yā) - that which; ते (tē) - of yours; रातिः (rātiḥ) - bounty; ददिः (dadiḥ) - giving; वसु (vasu) - wealth; सुम्न (sumna) - as favor; आ + धेहि (ā + dhēhi) - bestow; नः (naḥ) - upon us; वसो (vasō) - O Vasu;]
That bounty of yours which gives wealth—bestow it upon us as favor, O Vasu.
इत्युपसृजति।
ityupasr̥jati।
[इति (iti) - with these words; उपसृजति (upasr̥jati) - he adds;]
With these words, he adds it.
3.3. प्रशंसावाक्यार्थः
3.3. praśaṁsāvākyārthaḥ
[प्रशंसा-वाक्य-अर्थः (praśaṁsā-vākya-arthaḥ) - meaning of the laudatory statement;]
3.3. The Meaning of the Laudatory Statement
अशेषमहानाम्न्यर्थसंस्मरणपरिज्ञानपूर्वकमुपसर्गसंयोजनं कर्तव्यमित्येतदर्थत्वेन महानाम्नीप्रशंसा क्रियते। अन्यथा तावन्मात्रप्रशंसामृतेऽशेषमहानाम्नीप्रशंसाया व्यर्थत्वात्। तृचविभागेन
aśēṣamahānāmnyarthasaṁsmaraṇaparijñānapūrvakamupasargasaṁyōjanaṁ kartavyamityētadarthatvēna mahānāmnīpraśaṁsā kriyatē। anyathā tāvanmātrapraśaṁsāmr̥tē’śēṣamahānāmnīpraśaṁsāyā vyarthatvāt। tr̥cavibhāgēna
[अशेष + महानाम्नी + अर्थ (aśēṣa + mahānāmnī + artha) - the meaning of the entire Mahānāmnī; संस्मरण (saṁsmaraṇa) - recollection; परिज्ञान (parijñāna) - thorough understanding; पूर्वकम् (pūrvakam) - preceded by; उपसर्ग + संयोजनम् (upasarga + saṁyōjanam) - the joining of the upasarga; कर्तव्यम् (kartavyam) - must be performed; इति (iti) - thus; एतत् + अर्थत्वेन (ētat + arthatvēna) - as having this purport; महानाम्नी + प्रशंसा (mahānāmnī + praśaṁsā) - praise of the Mahānāmnī; क्रियते (kriyatē) - is made; अन्यथा (anyathā) - otherwise; तावत् + मात्र + प्रशंसाम् (tāvat + mātra + praśaṁsām) - praise limited to that much; ऋते (r̥tē) - apart from; अशेष + महानाम्नी + प्रशंसायाः (aśēṣa + mahānāmnī + praśaṁsāyāḥ) - of the praise of the entire Mahānāmnī; व्यर्थत्वात् (vyarthatvāt) - because it would be purposeless; तृच + विभागेन (tr̥ca + vibhāgēna) - by division into triads of verses;]
The Mahānāmnī is praised with this purport: the upasarga must be joined only after recollection and thorough understanding of the meaning of the entire Mahānāmnī. Otherwise, the praise of the entire Mahānāmnī would be purposeless apart from praise limited to that much. By division into triads of verses…
“विदा मघवन्---”, “तमूतये---”, “नूनं---”
“vidā maghavan---”, “tamūtayē---”, “nūnaṁ---”
[विदा (vidā) - know; मघवन् (maghavan) - O Maghavan; तम् + ऊतये (tam + ūtayē) - him for aid; नूनम् (nūnam) - now;]
“Know, O Maghavan …”; “him for aid …”; “now …”
इति वा तिस्रो महानाम्न्यः।
iti vā tisrō mahānāmnyaḥ।
[इति (iti) - as thus stated; वा (vā) - alternatively; तिस्रः (tisraḥ) - three; महानाम्न्यः (mahānāmnyaḥ) - Mahānāmnī verses;]
Alternatively, the three Mahānāmnī verses are as thus stated.
“प्रथमा या महानाम्नी तद्वाच्यः पार्थिवो हरिः। द्वितीयाया आन्तरिक्ष्यस्तृतीयाया द्युगः प्रभुः॥”
“prathamā yā mahānāmnī tadvācyaḥ pārthivō hariḥ। dvitīyāyā āntarikṣyastr̥tīyāyā dyugaḥ prabhuḥ॥”
[प्रथमा (prathamā) - the first; या (yā) - whichever is; महानाम्नी (mahānāmnī) - Mahānāmnī; तद्-वाच्यः (tad-vācyaḥ) - denoted by it; पार्थिवः (pārthivaḥ) - terrestrial; हरिः (hariḥ) - Hari; द्वितीयायाः (dvitīyāyāḥ) - by the second; आन्तरिक्ष्यः (āntarikṣyaḥ) - associated with the intermediate region; तृतीयायाः (tr̥tīyāyāḥ) - by the third; द्यु-गः (dyu-gaḥ) - heaven-going; प्रभुः (prabhuḥ) - the Lord;]
“Whichever is the first Mahānāmnī, the terrestrial Hari is denoted by it; by the second, the Lord associated with the intermediate region; and by the third, the heaven-going Lord.”
इत्यृक्संहितायाम्।
ityr̥ksaṁhitāyām।
[इति (iti) - thus; ऋक् + संहितायाम् (r̥k + saṁhitāyām) - in the Ṛk Saṃhitā;]
Thus, in the Ṛk Saṃhitā.
“तृचास्तिस्रो महानाम्न्यः पञ्चर्चा प्रथमा परा। तृचा द्व्यृचा च निगदैस्तार्तीया सप्तभिर्युता। इति त्रेधा विभागः स्याज्जपध्यानादिकर्मसु॥”
“tr̥cāstisrō mahānāmnyaḥ pañcarcā prathamā parā। tr̥cā dvyr̥cā ca nigadaistārtīyā saptabhiryutā। iti trēdhā vibhāgaḥ syājjapadhyānādikarmasu॥”
[तृचाः (tr̥cāḥ) - three-ṛc units; तिस्रः (tisraḥ) - three; महानाम्न्यः (mahānāmnyaḥ) - Mahānāmnī units; पञ्चर्चा (pañcarcā) - consisting of five ṛcs; प्रथमा (prathamā) - the first; परा (parā) - the next; तृचा (tr̥cā) - with a three-ṛc unit; द्व्यृचा (dvyr̥cā) - with a two-ṛc unit; च (ca) - and; निगदैः (nigadaiḥ) - with nigada formulas; तार्तीया (tārtīyā) - the third; सप्तभिः (saptabhiḥ) - seven; युता (yutā) - joined; इति (iti) - thus; त्रेधा (trēdhā) - threefold; विभागः (vibhāgaḥ) - division; स्यात् (syāt) - should be; जप + ध्यान + आदि + कर्मसु (japa + dhyāna + ādi + karmasu) - in practices such as recitation and meditation;]
The Mahānāmnī units comprise three three-ṛc units: the first consists of five ṛcs, the next of a three-ṛc unit and a two-ṛc unit, and the third is joined with seven nigada formulas. Thus there should be a threefold division in practices such as recitation and meditation.
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and;]
And thus.
“त्रिलोकगेन हरिणा निर्मितः षोळशी क्रतुः। एवं ज्ञात्वा हरिं तं च कर्म कुर्वन् न जायते॥”
“trilōkagēna hariṇā nirmitaḥ ṣōḷaśī kratuḥ। ēvaṁ jñātvā hariṁ taṁ ca karma kurvan na jāyatē॥”
[त्रि-लोक-गेन (tri-lōka-gēna) - by one who moves throughout the three worlds; हरिणा (hariṇā) - by Hari; निर्मितः (nirmitaḥ) - was instituted; षोळशी (ṣōḷaśī) - the Ṣoḷaśin; क्रतुः (kratuḥ) - sacrificial rite; एवम् (ēvam) - in this way; ज्ञात्वा (jñātvā) - having known; हरिम् (harim) - Hari; तम् (tam) - that; च (ca) - and; कर्म (karma) - ritual action; कुर्वन् (kurvan) - performing; न (na) - not; जायते (jāyatē) - is born;]
“The Ṣoḷaśin sacrificial rite was instituted by Hari, who moves throughout the three worlds. Knowing that Hari in this way and performing ritual action, one is not born.”
इति प्रवृत्ते।
iti pravr̥ttē।
[इति (iti) - thus; प्रवृत्ते (pravr̥ttē) - when it has proceeded;]
When it has proceeded thus…
“एवा ह्येवैवा हि” इत्यस्यार्थोऽप्युक्तावधारणरूपत्वात् पूर्वोक्तार्थपरिज्ञानं विना न स्मर्तुं शक्यते। एवं निर्मितेन षोळशिनर्द्धो भवत्येवंवित्।
“ēvā hyēvaivā hi” ityasyārthō’pyuktāvadhāraṇarūpatvāt pūrvōktārthaparijñānaṁ vinā na smartuṁ śakyatē। ēvaṁ nirmitēna ṣōḷaśinarddhō bhavatyēvaṁvit।
[एवा ह्येवैवा हि (ēvā hyēvaivā hi) - precisely so indeed precisely so indeed; इति + अस्य (iti + asya) - of this utterance; अर्थः (arthaḥ) - meaning; अपि (api) - even; उक्त + अवधारण + रूपत्वात् (ukta + avadhāraṇa + rūpatvāt) - because it has the form of the stated restrictive emphasis; पूर्व + उक्त + अर्थ + परिज्ञानम् (pūrva + ukta + artha + parijñānam) - full understanding of the previously stated meaning; विना (vinā) - without; न (na) - not; स्मर्तुम् (smartum) - to be remembered; शक्यते (śakyatē) - is possible; एवम् (ēvam) - in this way; निर्मितेन (nirmitēna) - constructed; षोळशिना + ऋद्धः (ṣōḷaśinā + r̥ddhaḥ) - prosperous through the Ṣoḷaśin; भवति (bhavati) - becomes; एवंवित् (ēvaṁvit) - one who knows thus;]
Even the meaning of “Precisely so indeed, precisely so indeed” cannot be remembered without a full understanding of the previously stated meaning, since it has the form of the stated restrictive emphasis. One who knows thus becomes prosperous through the Ṣoḷaśin constructed in this way.
