3. Exposition of the Mahānāmnī Verses (महानाम्नीनां व्याख्यानम्)
"vidā maghavan vidā gātumanuśaṁsiṣō diśaḥ।śikṣā śacīnāṁ patē pūrvīṇāṁ purūvasō ॥1॥"
Know, O Maghavan, know the path; indicate the directions. Grant aid, O lord of many powers, O possessor of much wealth.
tāśca vidā maghavan ityādyāḥ।
And those beginning with “Know, O Maghavan,” and so forth.
hē maghavan dhanavan yaśasvin makhapata iti vā।[11]
“O Maghavan”—“O wealthy one,” “O renowned one,” or “O lord of the sacrifice.”
“taṁ vā ētaṁmakhavantaṁ santaṁ maghavānityācakṣatē parōkṣēṇa।parōkṣapriyā iva hi dēvāḥ pratyakṣadviṣaḥ”, “tēbhirindraṁ cōdaya dātavē magham” - r̥gvēdasaṁhitā 9/75/5
“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
“tanna āyātu maghāya।yaśō vāva magham।maghamanu prāpatsi”,
“May that come to us for bounty. Renown indeed is bounty. You shall attain bounty in turn.”
“ā māmētu magham।maghamanu prāpatsi।dhanaṁ vāva magham”
May bounty come to me. You will then attain bounty. Wealth indeed is bounty.
ityādiśrutibhyaḥ।
From scriptural passages such as these.
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॥
“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)
"ābhiṣṭvamabhiṣṭibhiḥ pracētana pracētaya। indra dyumnāya na iṣa ēvā hi śakraḥ ॥2॥"
With these petitions, O highly conscious one, awaken us, O Indra, for knowledge and nourishment. For Śakra is indeed just so.
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॥
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)
"rāyē vājāya vajrivaḥ śaviṣṭha vajrinnr̥ñjasē। maṁhiṣṭha vajrinnr̥ñjasa ā yāhi piba matsva॥ 3॥"
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.
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॥
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)
"vidā rāyaḥ suvīryaṁ bhuvō vājānāṁ patirvaśām̐anu। maṁhiṣṭha vajrinnr̥ñjasē yaḥ śaviṣṭhaḥ śūrāṇām ॥4॥"
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.
vida vēdaya lambhaya rāyaḥ suvīryaṁ ca vājānāṁ prajānāṁ patiḥ bhuvaḥ abhavaḥ।
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.
“prajā vai vājaḥ” - aitarēyāraṇyakam 2/2/2
“Progeny is indeed vigor.” — Aitareya Āraṇyaka 2/2/2
iti śrutēḥ।
Thus, because of the scriptural statement.
vaśām̐anu yathāvaśam।
In accordance with desires—according to will.
“vaśa icchāyām”
“The verbal root means ‘to desire.’”
iti dhātōḥ, yathāvaśaṁ yathēccham। śūrāṇāṁ sakāśād balavattamaḥ ॥4॥
From the root so stated: “as one wills, as one desires.” The strongest in comparison with the warriors. (4)
"yō maṁhiṣṭhō maghōnāṁ cikitvō abhi nō naya। indrō vidē tamu stuṣē vaśī hi śakraḥ ॥5॥"
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.
maghōnāṁ yaśasvināṁ mahattamaḥ cikitvaḥ jñātaḥ kartariti vā, naḥ abhitaḥ sarvatō naya। indrō vidē samastaṁ vyajānāt। tam ēva stuṣē॥ 5॥
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)
"tamūtayē havāmahē jētāramaparājitam। sa naḥ parṣadati dviṣaḥ kratuśchanda r̥taṁ br̥hat ॥6॥"
We invoke him for protection—the conqueror, the unconquered. May he carry us beyond our enemies. He is knowledge, will, truth, the Great.
ūtayē rakṣāyai, abhiprāyasiddhayē vā। sa nō dviṣaḥ śatrūn ati pārayatu pāpāni tamāṁsi vā। kratuḥ jñānarūpaḥ। chandaḥ icchārūpaḥ। chandyatvāt, chādanatvād vā। r̥tam aśēṣaśāstrāvagatam॥ 6॥
“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)
"indraṁ dhanasya sātayē havāmahē jētāramaparājitam। sa naḥ parṣadati dviṣaḥ sa naḥ parṣadati sridhaḥ ॥7॥"
We invoke Indra, the unconquered victor, for the acquisition of wealth. May he carry us beyond enemies; may he carry us beyond destructions.
sātayē labdhayē। sridhaḥ vināśān॥ 7॥
“For acquisition” means “for attainment”; “destructions” means “annihilations.” (7)
"pūrvasya yat tē adrivaḥ sumna ā dhēhi nō vasō। pūrtiḥ śaviṣṭha śasyata īśē hi śakraḥ ॥8॥"
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.
pūrvasya anādēḥ sataḥ tē sakāśād yat sumnaṁ sukhaṁ tasmin naḥ ādhēhi। tava pūrtiḥ śasyatē॥ 8॥
Place us in that favor—happiness—which comes from you, the primordial, beginningless existent one. Your fulfillment is praised. (8)
"nūnaṁ tannavyaṁ sannyasē prabhō janasya vr̥trahan। samanyēṣu bravāvahai śūrō yō gōṣu gacchatisakhā suśēvō advayāḥ ॥9॥"
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.
tannavyaṁ stutyaṁ brahma tat samyagghr̥di nyasē janasyōpadēśēna। tvatsvarūpēṣu tvaṁ cāhaṁ ca saṁ bravāvahai। gōṣu jñānēṣu gacchati jñānaviṣayō bhavati। suśēvaḥ susukhaḥ samādhikavarjitaḥ advayaḥ॥
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.
"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॥"
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)
ēvā hyēvaivā hi ityagnyādidēvatānāṁ saṁvādarūpēṇōktamarthamatiśayēnāvadhārayati। abhyāsō hi tātparyārthaḥ। ēvaṁ hi ēvamēva hītyarthaḥ।
“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.”
“viniścitē tu saṁvādē vibhāgō raṅga ēva ca”
“But when a dialogue has been definitively established, there is division among the speakers and indeed dramatic presentation as well.”
iti śabdanirṇayē।
Thus, in the Śabdanirṇaya.
ataḥ agnā3i ityādi। ēvamēva hi śakraḥ। vaśām̐anu yathāvaśaṁ svatantrō vartata ityarthaḥ॥
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.
"āyōmanyāya manyava upōmanyāya manyavē। upēhi viśvadha ॥10॥ vidā maghavan vidō3m॥ 7॥"
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.”
“aya paya gatau”
The verbal roots ay and pay are used in the sense of going.
iti dhātōḥ āyō ityāyatiḥ। upō itivadatiśayārtha ōkāraḥ।
From the root thus cited, āya is the act of going. As in the expression upo, the vowel o signifies intensification.
“ō atiśayē”
“O” is used in the sense of intensification.
iti ca sūtram। āyō jānātītyāyōmanyaḥ, samīpasthamapi jānātītyupōmanyaḥ। anyēṣāmindriyāṇāṁ parāṅmukhatvānnahyāntaraṁ jānanti। ayaṁ tvāntaramapyāparōkṣyēṇa paśyati। ayanēna prāpyaṁ dūrastham āyō iti vā।
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.
“manu avabōdhanē”
The verbal root man is used in the sense of understanding.
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।
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.”
“samīpē dūratō’bhijñaṁ tvāmuddiśyaiva madgatam।ēhi viṣṇō na mē śaktistvadāhvānē hi māmupa।iti brahmā’stuvad viṣṇuṁ tannābhyutthitapadmagaḥ॥”
“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.
iti pādmē।
Thus in the Padma Purāṇa.
“samīpē dūrataścaiva dhyāyantaṁ tvāṁ sadā vibhō। māmēhi jñānadānāyētyāha gādhisutō harim॥”
“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.
iti skāndē।
Thus in the Skānda.
“ōtamasmin jagad yasmādōmityuktō hariḥ sadā।tamēva jagadādhāraṁyatayaḥ paryupāsatē॥”
Because the world is woven in him, Hari is always called “Om.” Ascetics worship him alone as the support of the world.
iti mānyasaṁhitāyām।
“Thus.” — Mānya-saṃhitā
3.1. mahānāmnīśabdārthasamarthanam
3.1. Substantiation of the meaning of the term Mahānāmnī.
“indrō vā ētābhirmahānātmānaṁ niramimītē” - aitarēyabrāhmaṇam 5/7
“Indra, indeed, being great, fashioned himself by means of these.” — Aitareya Brāhmaṇa 5/7
ityasyāpyukta ēvārthaḥ।
The meaning of this statement too is precisely the one already stated.
nirmāṇaṁ nāmātmanastadvyākhyānēna khyāpanam। nahyanyathā tāsāṁ karaṇatvaṁ bhavati।
What is called “production” is the making known of oneself through the exposition of that. For otherwise, their status as instruments does not obtain.
“yastad vēda sa pituṣpitā’sat”
“He who knows that shall be the father of his father.”
iti śrutiḥ।
Thus says the Śruti.
“trīṇi padā nihitā guhāsu yastad vēda sa pituṣpitā’sat” - mahānārāyaṇōpaniṣat 2/4
“Three divisions are lodged in secret places; whoever knows that shall be the father of his father.” — Mahānārāyaṇa Upaniṣad 2/4
“striyaḥ satīstām̐ u mē puṁsa āhuḥ paśyadakṣaṇvānnavicētadandhaḥ।kaviryaḥ putraḥ sa īmā cikēta yastā vijānāt sa pituṣpitā’sat॥” - taittirīyāraṇyakam aruṇapraśnaḥ 51-52
“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
ityādiśrutibhyō vijñānamēva tannirmāṇam।
According to śruti passages such as these, cognition alone is the formation of that.
“indra ēkaṁ sūrya ēkaṁ jajāna vēnādēkaṁ svadhayā niṣṭatakṣuḥ” - r̥gvēdasaṁhitā 4/58/4
“Indra generated one, Sūrya one; from Vena they fashioned one by their inherent power.” — Ṛgveda Saṃhitā 4/58/4
ityādērvijñāpanaṁ vā।
or an elucidation of passages such as this.
3.2. upasargārthaḥ
3.2. The meaning of an adjunct
“pracētana”, “pracētaya”, “ā yāhi piba matsva”, “kratuśchanda r̥taṁ br̥hat”, “sumna ā dhēhi nō vasō” ityupasargāḥ। aṁśā apyaṁśyapēkṣayōpasargā bhavanti। upasr̥ṣṭatvādupasargāḥ।
“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.
“antargataṁ bahirgataṁ ca dvidhā syādupasarjanam।hastavaddhētivaccaiva padānāṁ cōpasargavat॥”
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.
iti śabdanirṇayē।
Thus, in the Śabdanirṇaya.
“adhattānyaṁ jaṭharē prēmaricyata pracētana” (1)
“He placed another in the belly; he was released forth, O discerning one.” (1)
“dātā rādhaḥ stuvatē kāmyaṁ vasu pracētaya” (2)
O giver, make manifest to the one who praises the bounty of desirable wealth.
“asmākaṁ bōdhi cōditā’’yāhi piba matsva” (3)
Be our impeller; come hither, drink, and rejoice.
“taṁ tvā pariṣvajāmahē kratuśchanda r̥taṁ br̥hat” (4)
We embrace you, that one—resolve, delight, the great truth.
“yā tē rātirdadirvasu sumna ā dhēhi nō vasō” (5)
That bounty of yours which gives wealth—bestow it upon us as favor, O Vasu.
ityupasr̥jati।
With these words, he adds it.
3.3. praśaṁsāvākyārthaḥ
3.3. The Meaning of the Laudatory Statement
aśēṣamahānāmnyarthasaṁsmaraṇaparijñānapūrvakamupasargasaṁyōjanaṁ kartavyamityētadarthatvēna mahānāmnīpraśaṁsā kriyatē। anyathā tāvanmātrapraśaṁsāmr̥tē’śēṣamahānāmnīpraśaṁsāyā vyarthatvāt। tr̥cavibhāgēna
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…
“vidā maghavan---”, “tamūtayē---”, “nūnaṁ---”
“Know, O Maghavan …”; “him for aid …”; “now …”
iti vā tisrō mahānāmnyaḥ।
Alternatively, the three Mahānāmnī verses are as thus stated.
“prathamā yā mahānāmnī tadvācyaḥ pārthivō hariḥ। dvitīyāyā āntarikṣyastr̥tīyāyā dyugaḥ prabhuḥ॥”
“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.”
ityr̥ksaṁhitāyām।
Thus, in the Ṛk Saṃhitā.
“tr̥cāstisrō mahānāmnyaḥ pañcarcā prathamā parā। tr̥cā dvyr̥cā ca nigadaistārtīyā saptabhiryutā। iti trēdhā vibhāgaḥ syājjapadhyānādikarmasu॥”
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.
iti ca।
And thus.
“trilōkagēna hariṇā nirmitaḥ ṣōḷaśī kratuḥ। ēvaṁ jñātvā hariṁ taṁ ca karma kurvan na jāyatē॥”
“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.”
iti pravr̥ttē।
When it has proceeded thus…
“ēvā hyēvaivā hi” ityasyārthō’pyuktāvadhāraṇarūpatvāt pūrvōktārthaparijñānaṁ vinā na smartuṁ śakyatē। ēvaṁ nirmitēna ṣōḷaśinarddhō bhavatyēvaṁvit।
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.
