4. Explanation of the remaining portion of the ritual recitation. (शस्त्रशेषव्याख्यानम्)
प्रप्र॑ वस्त्रि॒ष्टुभ॒मिषं म॒न्दद्वी॑रा॒येन्द॑वे। धि॒या वो॑ मे॒धसा॑तये॒ पुर॒न्ध्याऽऽवि॑वासति॥ १॥
With abundant insight, he repeatedly seeks to please Indu, who gladdens the hero, with your nourishment called triṣṭubh, for the accomplishment of your sacrifice. (1)
प्रप्र वः। हे ऋत्विजः प्रजा वा, वस्त्रिष्टुभमिषं त्रिष्टुभाख्यमन्नमिन्द्रः परमेश्वरः सोमाय आविवासति। पुरन्ध्या धिया अशेषप्राणिदेहाश्रयया स्वबुद्ध्या प्रप्र प्रकर्षेणप्रकर्षेण, अतितरां शंस्यमाना त्रिष्टुप् प्रीतिं करोति सोमपानार्थमित्यर्थः। मन्दद्वीराय तस्य वीरस्य परमेश्वरस्य मन्दं प्रीतिं करोतीति मन्दद्वीरः सोमः। नत्वात्मप्रयोजनाय प्रीतिं करोति। किन्तर्हि? वो मेधसातये यज्ञसिद्ध्यर्थम्। वः इति गुरुत्वादीश्वरं प्रत्येव वा बहुवचनम्। तदा वः अन्नं त्रिष्टुभं वो मेधसातये भवद्दैवत्ययज्ञसिद्ध्यर्थं भवान् प्रप्राविवासति इत्यर्थः॥
“Pra pra” is “for you”—O officiating priests, or subjects. Indra, the Supreme Lord, makes pleasing for Soma the food called Triṣṭubh. With puraṃdhī, that is, with his own intelligence present in the bodies of all living beings, “pra pra” means “with excellence upon excellence”: being praised to the utmost degree, Triṣṭubh produces pleasure for the purpose of drinking Soma. This is the meaning. Soma is called mandadvīra because he produces delight for that hero, the Supreme Lord. He does not produce pleasure for his own purpose, but rather for your attainment of the sacrifice, that is, for the accomplishment of the sacrifice. Alternatively, owing to venerability and the like, “you” may be a plural referring specifically to the Lord. In that case, the meaning is: “Your Reverence makes your food, Triṣṭubh, exceedingly pleasing for the attainment of your sacrifice—that is, for accomplishing a sacrifice having you as its deity.”
न॒दं व॒ ओद॑तीनां न॒दं योयु॑वतीनाम्। पतिं॑ वो॒ अघ्न्या॑नां धेनू॒नामि॑षुध्यसि॥ २॥
You seek the roaring bull of your moist ones, the roaring bull of your ever-young ones, the lord of your inviolable milk-cows. (2)
नदं वः।
Toward your sound-maker …
ओदतीनाम् उन्दनकर्त्रीणां वः अपां भवदीयानां पतिं वः पुरुषं प्राणं नदं नदनकर्तारं प्रति इषुध्यसि पतिर्भवसि। सृष्टौसृष्टौ योयः प्राणस्तन्तं प्रति पतिर्भवसीति नदम् इति पुनर्वचनम्। योयुवतीनां गमनशीलानाम् आकाशे पोप्लूयमानानाम् अघ्न्यानां धूमरूपेणादाह्यानां रेतोरूपेणाजराणां वा, धेनूनां जगत्पोषकाणाम्।
With respect to the lord of the moistening ones—the waters belonging to you that cause wetting—namely, your Puruṣa, Prāṇa, the sound-maker who produces sound, you exercise lordship; you become lord. “At each creation, you become lord with respect to each respective Prāṇa”: with this sense, “the sound-maker” is stated again. Of those constantly moving, those disposed to motion and floating about in the sky; of the inviolable ones, unburnable in the form of smoke or undecaying in the form of seed; of the cows that nourish the world.
“धिनु पुष्टौ”
“Dhinu,” in the sense of nourishment…
इति धातोः।
Thus, from the verbal root…
“ता नदेन विहरति” - ऐतरेयारण्यकम् १/३/५
“He varies those with a resounding sound.” — Aitareya Āraṇyaka 1/3/5
इत्यादिश्रुतेः।
On account of this and similar Śruti passages.
पयसा सेचकानां देशाद् देशान्तरगमनशीलानाम् अघ्न्यानां हन्तुमयोग्यानां धेनूनां गवां पतिं वायुं प्रति इषुध्यसि इति वा।
Or: “You shoot arrows at Vāyu, the lord of the cattle—the milk cows that sprinkle with milk, habitually go from one place to another, and are inviolable, unfit to be killed.”
“वायुर्वाव गवां पतिः”
“Vāyu indeed is the lord of the cows.”
इति श्रुतेः।
because the śruti states thus.
धेनुशब्दाच्च।
And from the word “dhenu.”
ओदतीनां भक्त्या सेचकानां योयुवतीनाम् अतिशयेनात्मतत्त्वावगमकानाम् अघ्न्यानां नित्यानां धेनूनां धर्मार्थकाममोक्षपोषकाणां वाचां पतिं वायुं प्रति पतिर्भवसीति वा।
Or, addressed to Vāyu, the lord of utterances that bedew through devotion, most fully impart comprehension of the reality of the self, are inviolable and eternal cows, and nourish dharma, artha, kāma, and mokṣa: “You become the lord.”
“वाचं धेनुमुपासीत।तस्याश्चत्वारः स्तनाः।स्वाहाकारो वषट्कारो हन्तकारः स्वधाकार इति।तस्या द्वौ स्तनौ देवा उपजीवन्ति स्वाहाकारं च वषट्कारं च।हन्तकारं मनुष्याः।स्वधाकारं पितरः।तस्याः प्राण ऋषभो मनो वत्सः” - बृहदारण्यकोपनिषत् ७/१०/१
“One should meditate upon speech as a cow. She has four teats: the svāhā formula, the vaṣaṭ formula, the hanta formula, and the svadhā formula. The gods live upon two of her teats, the svāhā formula and the vaṣaṭ formula; human beings live upon the hanta formula; the ancestors live upon the svadhā formula. The vital breath is her bull, and the mind is her calf.” — Bṛhadāraṇyaka Upaniṣad 7/10/1
इत्यादिश्रुतिभ्यः।
From scriptural passages such as this.
ता अ॑स्य॒ सूद॑दोहसः॒ सोमं श्रीणन्ति॒ पृश्न॑यः। जन्म॑न् दे॒वानां॒ विश॑स्त्रि॒ष्वारोच॒ने दि॒वः॥ ३॥
Those speckled peoples, yielding nourishment as milk for him, mix Soma at the birth of the gods, throughout the three luminous realms of heaven. (3)
ताः। ताः पृश्नयः आपो गावो वाचो वा अस्य सूददोहसः प्राणस्य वायुस्थस्य परमेश्वरस्य सोमं श्रीणन्ति। अद्भिर्हि संसृष्टो भवति सोमः, पयआदिना वा श्रुतो भवति, मन्त्रैर्वा गृह्यते।
“Those”: those spotted ones—the waters, cows, or utterances—mix Soma for this Sūdadōhas, Prāṇa, the Supreme Lord abiding in Vāyu. For Soma becomes mixed with waters, or is heard through milk and the like, or is apprehended through mantras.
“अथ सूददोहाः प्राणो वै सूददोहाः” - ऐतरेयारण्यकम् १/४/१
“Now, the Sūdadōhas: the vital breath is indeed the Sūdadōhas.” — Aitareya Aranyaka 1/4/1
इति श्रुतिश्च।
Thus also says the revealed text.
शोभनम् उदं= कर्म ज्ञानं वा दोग्धीति सूददोहाः। उदेति= उच्चो भवति अनेन पुरुष इत्युदं= ज्ञानादि।
“Sūdadōhāḥ” is so called because it yields excellent udam—action or knowledge. “Udam” is knowledge and the like, by which a person rises, that is, becomes elevated.
“मनो वाव सोमः।”
The mind, indeed, is Soma.
तद् वाचः श्रीणन्ति स्वार्थैः। प्रश्नयोग्यत्वात् पृश्नयो वाचः। प्रशंसनरूपत्वात् प्रशंसनीयत्वाद् वा। प्रशंसनीयत्वमेवापां गवां च। देवानां जन्मनि यज्ञे। तत्र हि तेषामभिव्यक्तिः। पूर्वं ज्ञाने वा। विशः प्रजाश्च श्रीणन्ति। मुख्यतस्त एव श्रीणन्तीति चशब्दवर्जनम्। दिवस्त्रिषु आरोचनेषु आदित्यचन्द्रविद्युत्पर्यन्तं स्थितानां देवानां जन्मनि।
The utterances mix that with their own meanings. The utterances are called pṛśni because they are fit for questioning—because they have the nature of praise, or because they are praiseworthy. In the case of the waters and cows, it is praiseworthiness alone. At the birth of the gods—that is, in the sacrifice; for there indeed they become manifest. Or first in cognition. The clans and the subjects mix it. Since principally they alone mix it, the word ca is omitted. At the birth of the gods stationed in heaven’s three luminous regions, extending through the sun, moon, and lightning.
“यज्ञो वै देवजन्म तत्र हि देवाः प्रादुर्भवन्त्या सूर्याचन्द्रमसावा विद्युतं ते वै लोकानधिश्रिताः”
“Sacrifice is indeed the birth of the gods, for there the gods become manifest, up to the sun and moon and up to lightning; they indeed have taken their stations in the worlds.”
इत्यादिश्रुतेः।
Because of the scriptural passage beginning thus.
“द्यौर्वाव विद्युत् तत्पतिं वायुमुपगम्य तेनैव परमुपगच्छति सैषा ब्रह्मलोके विराजते”
“Heaven indeed is lightning. Having reached Vāyu, its lord, it reaches the Supreme through him alone. This very one shines in Brahmaloka.”
इत्यादिश्रुतेर्द्यौरेव विद्युत्।
On the basis of this and similar Śruti passages, heaven itself is lightning.
अर्च॑त॒ प्रार्चत॒ प्रिय॑मेधासो॒ अर्च॑त।अर्च॑न्तु पुत्र॒का उ॒त पुरं॒ न धृ॒ष्ण्वर्च॑त॥ ४॥
Worship; worship fully, O Priyamedhas, worship. Let the little sons also worship; like a formidable fortress, worship… (4)
अर्चत। अर्चनं यज्ञादि। प्रार्चनं ज्ञानध्यानादि।
Worship. Worship is sacrifice and the like; preeminent worship is knowledge, meditation, and the like.
“श्रेयान् द्रव्यमयाद् यज्ञाज्ज्ञानयज्ञः परन्तप” - भगवद्गीता ४/३३
“The sacrifice of knowledge is superior to a sacrifice consisting of material substances, O scorcher of foes.” — Bhagavad Gītā 4/33
इति भगवद्वचनात्।
Thus, on the basis of the Lord’s statement.
प्रिययज्ञाः अर्चत, प्रियज्ञानाः प्रार्चत। पुत्रकाः अल्पज्ञाना अप्यर्चत।
You to whom sacrifice is dear, worship; you to whom knowledge is dear, worship greatly. Dear children, even you who have little knowledge, worship.
“न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत् सर्वकर्माणि विद्वान् युक्तः समाचरन्॥” - भगवद्गीता ३/२६
“The knowledgeable person, disciplined and himself duly performing the actions, should not cause a disruption in the understanding of the ignorant who are attached to action; he should cause them to engage in all actions.” — Bhagavad Gītā 3/26
इति च।
And thus.
उतशब्दाज्ज्ञानिनामप्यर्चनं युक्तं स्वाश्रमानुसारेणेति।
From the word uta, worship is appropriate even for those who possess knowledge, in accordance with their own āśrama.
“अधा ते विष्णो विदुषा चिदर्घ्यः स्तोमो यज्ञश्च राध्यो हविष्मता” - ऋग्वेदसंहिता १/१५६/१
“Now, O Viṣṇu, even by one who knows, your hymn of praise is to be offered, and the sacrifice is to be accomplished by one possessing an oblation.” — Rigveda Saṃhitā 1/156/1
इति श्रुतेः।
Thus, because scripture states.
किं तदर्चनीयम्? धृष्णु धृष्टं परं ब्रह्म वासुदेवाख्यम्। पुरं देहं नार्चत।
What, then, is to be worshipped? The daring, bold Supreme Brahman called Vāsudeva. Do not worship the city—the body.
“प्रत्युद्गमप्रश्रयणाभिवादनं विधीयते साधु मिथः सुमध्यमे। प्राज्ञैः परस्मै पुरुषाय चेतसा गुहाशयायैव न देहमानिने॥” - भागवतम् ४/३/२२
“O slender-waisted one, mutual rising to meet, respectful bowing, and salutation are rightly prescribed by the wise, with the mind, for the Supreme Person alone who dwells in the heart-cave, not for one who identifies with the body.” — Bhāgavatam 4/3/22
इति भागवते।
Thus in the Bhāgavata.
“सदेहमानिहरये प्रणमेत् केवलाय वा। न देहाय न तन्मानपराय च कथञ्चन॥”
One who identifies with the body should, at any rate, bow to Hari alone, but never to the body or in any way to one intent on identifying with it.
इति व्यासस्मृतौ।
Thus, in the Vyāsa Smṛti.
पुनः “अर्चत” इति तात्पर्यार्थे।
Again, “Worship!”—in the intended sense.
अव॑ स्वराति॒ गर्गरो गो॒धा परि॑ सनिष्वणत्। पिङ्गा॒ परि॑ चनिष्कद॒दिन्द्रा॑य॒ ब्रह्मोद्य॑तम्॥ ५॥
Gargara sounds forth; Godhā has resounded all around; Piṅgā has rattled all around. Raise a sacred formulation for Indra. (5)
गर्गरगोधापिङ्गादीनां घोषा अपि नादमात्रव्यञ्जकत्वेन भगवद्वाचका एवेत्याह- अव स्वराति गर्गर इत्यादिना॥
He says that even the sounds of Gargara, Godhā, Piṅgā, and the like, by virtue of manifesting mere sound, are indeed designative of Bhagavān, through the passage beginning, “Gargara sounds forth downward.”
एतत् समस्तम् इन्द्राय एवेत्यर्थः। ब्रह्म वेदो विशेषत इन्द्रायैवोद्यतः। गर्गरः इति पादभूषण-महामत्रक-दधिपात्र-हस्तिहस्तानां नाम। पिङ्गा चकोरी। ‘अव’, ‘परि’ इत्यल्पाधिक्यादिविशेषोऽपि तद्वाचक एवेति ज्ञापनाय। चनिष्कदत् इत्यनुकरणशब्दः। सनिष्वणत् इत्यतिशयार्थे।
All this is for Indra alone—this is the meaning. The brahman—the Veda—is especially directed to Indra alone. Gargara is a name for an anklet, a large water jar, a curd vessel, and an elephant’s trunk. Piṅgā is the cakori bird. Ava and pari are for making known that even distinctions such as diminution and augmentation denote Him alone. Caniṣkadat is an onomatopoeic word. Saniṣvaṇat has an intensive sense.
“ता वा एताः सर्वा ऋचः सर्वे वेदाः सर्वे घोषा एकैव व्याहृतिः प्राण एव प्राण ऋच इत्येव विद्यात्” - ऐतरेयारण्यकम् २/२/२
“Indeed, all these Ṛg-verses, all the Vedas, and all sounds are one single utterance: prāṇa alone. One should know only thus: ‘Prāṇa is the Ṛg-verses.’” — Aitareya Āraṇyaka 2/2/2
इति श्रुतिः।
Thus says the Śruti.
“दध्नो मथनशब्दश्चाप्यन्तर्नादस्वरूपतः। भीषकत्वं हरेर्ब्रूयादन्तर्नादो हि भीषणे। गजबृंहितमप्येवं धिक्कारसहितं वदेत्। स्वरितेन समायोगाद् धिक्कृतौ स्वरितो यतः। महामत्रं जलाद्यैश्च युक्तमेतादृशं वदेत्। पादभूषा च धिक्कारं तत्कृतंस्वरितं वदेत्। अद्भुतत्वं हरेर्वक्ति पिङ्गा कण्ठगशब्दवत्। तामेवाद्भुततां वक्ति गृहगोधा पराऽपि च॥”
The sound of churning curd, too, because it has the form of an inner resonance, would express Hari’s terrifying character; for an inner resonance occurs in what is terrifying. An elephant’s trumpeting, likewise, when accompanied by a reproachful cry, would express it because of its conjunction with the svarita accent, since an utterance of reproach is svarita-accented. A large vessel containing water and the like would express something of this kind. An ornament of the foot would also utter a svarita-accented reproachful cry produced by it. Piṅgā expresses Hari’s wondrousness, like a throat-produced sound. The other one, the house lizard, also expresses that very wondrousness.
इति शब्दतत्त्वे।
Thus, in the Śabdatattva.
आ यत् पत॑न्त्ये॒न्यः॑ सु॒दुघा॒ अनपस्फुरः। अ॒प॒स्फुरं॑ गृभायत॒ सोम॒मिन्द्रा॑य पात॑वे॥ ६॥
When the dappled rivers, good milkers that do not kick away, rush hither, seize the kicking-away Soma for Indra to drink. (6)
यत् च एन्यः नद्यः आपतन्ति तद्घोषश्चेन्द्रवाचकः।
And when the Enya rivers rush toward, the sound thereof also denotes Indra.
“नदीसमुद्रघोषाश्च नादत्वाच्छ्रैष्ठ्यवाचकाः। नादो हि श्रैष्ठ्यवाची स्यादेवं घोषाः परेऽपि च॥”
The sounds of rivers and the ocean, because they are nāda, denote superiority. For nāda indeed would denote superiority; likewise, the other sounds too.
इति।
Thus.
तदर्थं च नद्य आपतन्ति।
And for that purpose, the rivers flow into it.
“भूतादिभूतोऽम्बुनिधानमध्ये भूत्वा हरिः सर्वहरोऽतिधाम्ना। अगाधमम्भो विदधाति भस्म यो बाडवाग्निर्नृहरिर्विचिन्त्यः॥”
Hari, the primal source of beings, being situated in the midst of the ocean, destroys all and reduces the unfathomable water to ash by his surpassing radiance. That submarine fire is to be contemplated as Nṛhari.
इति वैहायससंहितायाम्।
Thus, in the Vaihāyasa Saṃhitā.
सुदुघाः सुष्ट्वपां दोहनकर्त्र्यः। स्फुरणापगमनमासां नास्तीति अनपस्फुरः नित्यचलनस्वभावाः। अपगतस्फुरणत्वेन सोमं गृभायत। अचलत्वेन मनो वा॥
The good milkers are those that perform the milking of the waters well. Since cessation of movement does not exist in them, they are not ceasing to move, having perpetual motion as their nature. Take hold of Soma because his movement has ceased, or of the mind because of its immobility.
यो व्यतीँ॒रफा॑णय॒त् सुयु॑क्ताँ॒ उप दा॒शुषे। त॒क्वो ने॒ता तदिद्वपु॑रुप॒मा यो अमु॑च्यत॥ ७॥
He who expanded the surpassing, well-yoked gods near the worshipper is the speeding leader; that very form is a likeness—the one who was released. (7)
व्यतीन् विशेषेणाधिकान् देवान् अफाणयत् विस्तारयामास। दाशुषे यजमानाय तत्समीपे।
“The surpassing ones”: the gods who are superior in a distinctive respect. “He caused to expand”: he made them expand. “For the giver”: for the sacrificer. In his vicinity.
“फण विस्तारे”
“Phaṇ, in the sense of expansion …”
इति धातोः।
from the verbal root thus stated.
सुयुक्तान् सुयोगरतान्।
Those properly engaged, those devoted to excellent yoga.
“विशेषेणाधिकत्वेन व्यतयो देवताः स्मृताः। नित्ययोगरताश्चैव नारायणपरायणाः। त एव चेन्द्रियात्मानस्तान् विस्तारयतीश्वरः। मनआदीन्द्रियाणां तु शक्तिविस्तार एव तु। विस्तारो देवतानां स्याद् भक्तेषु हरिणा कृतः॥”
“Because of their being superior in a distinctive way, the deities are known as vyatayas. They are continually engaged in yoga and wholly devoted to Nārāyaṇa. Those very ones are the selves of the faculties, and the Lord expands them. But in the case of the faculties beginning with the mind, however, the expansion of the deities effected by Hari in devotees would be only an expansion of power.”
इति प्रकाशसंहितायाम्।
Thus, in the Prakāśa Saṃhitā.
“चतुर्भिः साकं नवतिं च नामभिश्चक्रं न वृत्तं व्यतीँरवीविपत्” - ऋग्वेदसंहिता १/१५५
“Together with four names, he set the ninety passing ones in motion like a rounded wheel.” — Ṛgveda Saṃhitā 1/155
इति श्रुतिः।
Thus says the Śruti.
“स मेन्द्रो मेधया स्पृणोतु।अमृतस्य देव धारणो भूयासम्। शरीरं मे विचर्षणम्।जिह्वा मे मधुमत्तमा।कर्णाभ्यां भूरि विश्रुवम्” - तैत्तिरीयोपनिषत् १/७
“May that Indra fill me with intelligence. O god, may I become a bearer of immortality. May my body be vigorous and my tongue most honeyed. May I hear much with both ears.” — Taittirīya Upaniṣad 1/7
इति च।
And thus.
“न देवा यष्टिमादाय रक्षन्ति पशुपालवत्। यं तु रक्षितुमिच्छन्ति बुद्ध्या संयोजयन्ति तम्॥” - भारतम् ५/३५/५१
“The gods do not protect by taking up a staff, as a herdsman does. But whomever they wish to protect, they unite that person with understanding.” — Bhārata 5/35/51
इति भारते।
Thus it is stated in the Bhārata.
तक्वो जगत्कर्ता।
Takva is the creator of the world.
“तक निर्माणे”
“The verbal root tak is used in the sense of making.”
इति धातोः।
From the verbal root stated thus.
“न वर्तवे प्रसवःसर्गतक्तः” - ऋग्वेदसंहिता ३/३३/४
“The onward impulse, sped by the outflow, is not to be turned back.” — Ṛgveda Saṃhitā 3/33/4
इत्यादिप्रयोगाच्च।
And also because of such and similar usage.
नेता च सर्वस्य।[56] तत् एव वपुः सः। यत् तत् जगत्कर्तृनेतृरूपम्।
He is also the ruler of all. That very body is he: that which is the form of the creator and ruler of the world.
“देहदेहिविभागश्च न क्वचित् परमेश्वरे। गुणतद्वद्विभागो वा नेह नानेतिच श्रुतेः॥”
There is nowhere in the Supreme Lord either a distinction between the body and its indweller or a distinction between a quality and its possessor, because of the scriptural declaration, “There is no plurality here.”
इति पाद्मे।
Thus, in the Padma Purāṇa.
“तद् विज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यद् विभाति” - आथर्वणोपनिषत् २/२/१०
“Through knowledge of that, the wise fully behold the immortal, whose nature is bliss, which shines forth.” — Ātharvaṇopaniṣat 2/2/10
“सद्देहः सुखगन्धश्च ज्ञानभाः सत्पराक्रमः। ज्ञानज्ञानः सुखसुखः स विष्णुः परमोऽक्षरः॥”
Whose body is reality, whose fragrance is bliss, whose radiance is knowledge, whose prowess is real, who is the knowledge of knowledge and the bliss of bliss—he is Viṣṇu, the supreme Imperishable.
इत्यादिश्रुतेश्च।
And because of scriptural revelation such as this.
“विशुद्धविज्ञानमरीचिमालयासचित्ररत्नप्रकरप्रकाशया। प्रकाशिताशेषजगत्स्वरूपया प्रभुः सदाऽऽह्लादतनुर्विभूषितः॥”
The Lord, whose form is perpetual bliss, is adorned with a garland of rays of pure knowledge, shining with an array of variegated jewels and revealing the nature of the entire universe.
इति पुरुषोत्तमसंहितायाम्।
Thus, in the Puruṣottama Saṃhitā.
उपमा उपमायाम् उपमाविषये अमुच्यत त्यक्तोऽभवत्। निरुपम इत्यर्थः।
“In comparison,” that is, “in the domain of comparison,” he was released—he became one left aside. The meaning is “incomparable.”
“अल्पाक्षरेण शक्येऽपि वक्तुं बह्वक्षरं यदि। उक्तस्याधिक्यमेवात्र निषेधेऽशेषतो भवेत्॥”
If, though it is possible to express it in few syllables, it is expressed in many, then here, in a negation, what is uttered would be entirely redundant.
इति शब्दनिर्णये।
Thus, in the Śabdanirṇaya.
अतीदु॑ श॒क्र ओ॑हत॒ इन्द्रो॒ विश्वा॒ अति॒ द्विषः॑। भि॒नत् क॒नीन॑ ओद॒नं प॒च्यमा॑नं प॒रो गि॒रा॥ ८॥
Mighty Indra indeed carries them across, beyond all enemies. The supreme youth split apart, by speech, the rice dish being cooked. (8)
विश्वा विश्वान् द्विषः अज्ञानपापादीन् अतीत्य शक्तो विष्णुः स्वभक्तानतिवहत्येव हि।
Having passed beyond “all”—all adversaries such as ignorance, sin, and the like—the powerful Viṣṇu certainly carries his own devotees across.
“यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम्” - आथर्वणोपनिषत् ३/२/३
He is attainable only by the one whom he chooses; to that one this Self reveals his own form. — Ātharvaṇopaniṣat 3/2/3
“तेषामहं समुद्धर्ता मृत्युसंसारसागरात्। भवामि नचिरात् पार्थ मय्यावेशितचेतसाम्॥” - भगवद्गीता १२/७
“For those whose minds are fixed on me, O Pārtha, I become, before long, the deliverer from the ocean of death and transmigration.” — Bhagavad Gītā 12/7
इत्यादिप्रसिद्धिमुशब्देनाह।
By the syllable “u,” he states the teaching established by this and similar passages.
द्विषः अतीत्य, अतिशयेनात्मानं प्रत्योहत इत्यतिशब्दद्वयार्थः। ओदनम् उन्दतेः कर्मबन्धनम्। अभिनद् भगवान् कानीनो बादरायणः, परः परमात्मा, गिरा एव पच्यमानं परिपाककाले।
“Having gone beyond his enemies, he warded them off from himself exceedingly”: this is the meaning of the two occurrences of the word ati. Odana, derived from undati, is karmic bondage. The Lord, the maiden-born Bādarāyaṇa, the transcendent Supreme Self, broke that bondage apart at the time of full maturation, while it was being brought to maturation by speech alone.
“संश्लेषादोदनं कर्म पच्यमानं गिरैव हि। अभिनद् भगवान् व्यासः स्वभक्तानामशेषतः॥”
For the Blessed Lord Vyāsa utterly shattered the karma of his own devotees—the odana owing to conjunction—as it was being brought to fruition by speech alone.
इति व्याससंहितायाम्।
Thus, in the Vyāsa Saṃhitā.
अ॒र्भ॒को न कु॑मार॒कोऽधि॑ तिष्ठ॒न् नवं॒ रथ॑म्।सप॑क्षन्महि॒षं मृ॒गं पि॒त्रे मा॒त्रे वि॑भु॒क्रतु॑म्॥ ९॥
Like a child, the base slayer mounted a new chariot, taking along for the father and mother the buffalo, the wild beast of manifold intelligence. (9)
अर्भकः इव स्थितः। नवं रथम् अध्यतिष्ठत्। कुमारकः कुत्सितमारकः। अर्भक इव सूक्ष्मदेहः पूर्वम्पूर्वं देहं परित्यज्य नवन्नवं देहमध्यतिष्ठज्जीवमादाय।
He was situated like an infant. He mounted a new chariot. Kumāraka means “slayer of the vile.” Subtle-bodied like an infant, having abandoned each preceding body, he occupied each new body, taking the jīva along.
“जीवदेहं परित्यज्य सह जीवेन चेश्वरः। जीवस्यान्यशरीरं[67]च समुत्पाद्य विशत्यजः॥”
Having abandoned the jīva's body, the unborn Lord, together with the jīva, produces another body for the jīva and enters it.
इति मान्यसंहितायाम्।
Thus, in the Mānya Saṃhitā.
कुमारकः इव अर्भकः सूक्ष्मदेह इति वा। अर्भकः सूक्ष्मदेहोऽपि न कुमारकः इति वा। सपक्षत् परिपक्वज्ञानादिगुणमकरोत्। महिषं महान्तं ब्रह्माणम्। मृगं मृगयन्तं स्वात्मानम्। पित्रे स्वस्मै मात्रे लक्ष्म्यै विभुक्रतुं पितृमातृविषये पूर्णज्ञानं पुनः पूरयामासेत्यर्थः।
“A child” is one like a young boy, or one with a subtle body. Alternatively, although the child has a subtle body, he is not a young boy. “He brought him to maturity” means that he made him possess mature knowledge and other qualities. “The mighty one” is the great Brahmā. “The seeker” is one seeking his own self. “For the father” means for himself, and “for the mother” means for Lakṣmī. “One possessing comprehensive understanding” means that he again made him complete in knowledge concerning his father and mother.
“ज्ञानपूर्णं विधातारं मोक्षदानेन केशवः।स्वपुत्रं पूरयामास महिषं महतां महान्॥”
Keśava, the greatest among the great, brought his own son—the mighty creator, full of knowledge—to completion by granting him liberation.
इति प्रवृत्ते।
When it had thus taken place...
“प्रप्र वस्त्रिष्टुभमिषमर्चत प्रार्चत यो व्यतीँरफाणयदिति प्रज्ञाता अनुष्टुभः शंसति। तद् यथेह चेह चापथेन चरित्वा पन्थानं पर्यवेयात् तादृक् तद् यत् प्रज्ञाता अनुष्टुभः शंसति।”
“Forward, forward! Praise the nourishing Triṣṭubh verse for yourselves; praise forth him who routed the adversaries”—thus he recites well-known Anuṣṭubh verses. Just as someone, after wandering off the path here and there, might find the path again, so is it when he recites well-known Anuṣṭubh verses.
यथास्थिताः प्रज्ञाताः। इतस्ततः संयोजनं विना यथास्थितशंसनं पथः प्राप्तिः।
The designated verses are as they stand. Recitation as arranged, without combining material from here and there, is attainment of the path.
“स यो व्याप्तो गतश्रीरिव मन्येताविहृतं षोळशिनं शंसयेन्नेच्छन्दसां कृच्छ्रादवपद्या इत्यथ यः पाप्मानमपजिघांसुः स्याद् विहृतं षोळशिनं शंसयेद् व्यतिषक्त इव वै पुरुषः पाप्मना व्यतिषक्तमेवास्मै तत् पाप्मानं शमलमप हन्त्यप पाप्मानं हते य एवं वेद।”
If someone, being overcome, should consider himself as though bereft of prosperity, he should have the uninterwoven Ṣoḷaśin recited, with the thought, “May I certainly not fall down because of a difficulty with the metres.” And if someone should wish to strike away evil, he should have the interwoven Ṣoḷaśin recited. A person is indeed as though intertwined with evil; that recitation strikes away for him precisely that intertwined evil, the defilement. He who knows thus strikes evil away.
व्याप्तो विशेषेणापन्नः। अविहृतम् असंसृष्टम्। कृच्छ्रात् अयथास्थितशंसननिमित्ताद् दुःखादवाग्गतिं गतश्रीकतामेव न प्राप्नुयाम्।
“Beset” means “especially afflicted.” “Unseparated” means “uncombined.” Because of hardship—suffering caused by recitation contrary to the proper order—may I not attain a downward course, precisely the condition of having lost prosperity.
“विलोमः शत्रुजयकृत् संसर्गः पापनाशनः।यथास्थितः श्रीकरः स्यात् स्वाध्यायः शंसनेऽपिच॥”
“A Vedic self-recitation in reverse order effects victory over enemies; in combined form it destroys sin; in its established order it should bring prosperity—and likewise in recitation.”
इति प्रवृत्ते।
When it is undertaken thus...
“गतश्रियः श्रियोऽहानिं पापहानिं परस्य च।संसर्गश्छन्दसां कुर्याच्छ्रियो वृद्धिं यथास्थितः॥”
Association with the Vedas, remaining as established, would bring about the non-diminution of prosperity for one whose prosperity has departed, the destruction of sin, and an increase in another’s prosperity.
इति स्वाध्यायतत्त्वे।
Thus, in the Svādhyāyatattva.
“किञ्चित्त्वे चोभयत्त्वे च संशये सदृशे तथा।इवशब्दः प्रयुज्येत न्यक्कारेऽपिच पण्डितैः॥”
The word iva should be employed by the learned to express a slight degree and bothness, as well as doubt and similarity, and also disparagement.
इति शब्दनिर्णये।
Thus, in the Śabdanirṇaya.
अतो गतश्रीत्वसंशयेऽपीत्यर्थः।
For this reason, the meaning is: “even when there is doubt about the state of having lost splendor.”
इतस्ततो विशेषेण संहृतं संयोजितं विहृतम्।
Gathered together from here and there in a distinct manner, conjoined, and dispersed.
“पापानां व्यतिषक्तत्वाद् व्यतिषक्तं विनाशकम्। धनस्याव्यतिषङ्गेण व्यतिषङ्गोऽविनाशकः। सदृशं सदृशस्यैव यतः स्यात् प्रविनाशकम्। तथाऽप्यप्राप्तनाशस्य धनस्य बलवत्त्वतः। शक्नुयान्न विनाशाय पापस्येच्छासमेधितम्। संसृष्टं स्याद् विनाशाय नहीच्छा धनसङ्क्षये॥”
Because sins are mutually intermingled, what is intermingled is destructive; owing to wealth’s non-intermixture, intermixture is non-destructive. For only what is similar would completely destroy what is similar. Even so, because wealth that has not undergone destruction is strong, what is augmented by desire would not be capable of destroying sin. What is commingled would serve for destruction, for desire is not directed toward the depletion of wealth.
इति स्वाध्यायतत्त्वे।
Thus, in the Svādhyāyatattva.
अव्यतिषक्तत्वं च मोक्षे वर्तत इत्यत्रोभयार्थ इवशब्दः। एवम्भूतेन शंसनेन पाप्मानमपहन्ति। शमलं रागादिकं च। पापस्य पृथगुक्तेः।
And here, in the statement that non-intermixture also obtains in liberation, the word iva bears both meanings. By praise of such a kind, one destroys sin. Impurity is attachment and the like, because sin is mentioned separately.
“शमलं पापमुद्दिष्टं रागद्वेषादिकं तथा। अपराधश्च शमलं मलं च शमलं विदुः॥”
The term śamala is stated to denote sin, and likewise desire, aversion, and the like. Offense too is śamala, and they understand impurity as śamala.
इति शब्दनिर्णये।
Thus, in the Śabdanirṇaya.
य एवम् उपास्ते सोऽपि पाप्मानमपहन्ति।
He who meditates thus also destroys sin.
“ऋक्षु संसृज्यमानासु प्रोच्यमानं जनार्दनम्। पुंसंसृष्टस्य पापस्य निहन्तारं विशेषतः। तत्प्रसादेन मुक्तस्य पापासंसृष्टतामपि। ध्यायन् कर्माणि कृत्वाऽपि मुच्यते सर्वपातकैः॥”
Meditating upon Janārdana, who is proclaimed while the Ṛc verses are being combined, particularly as the destroyer of sin attached to a person, and also upon the state of being unassociated with sin enjoyed by one liberated through His grace, one is freed from all transgressions even after performing actions.
इति प्रवृत्ते।
When thus commenced…
4.1. मीमांसकादिमतनिरासः
Refutation of the doctrines of the Mīmāṃsakas and others
नचैवमादिवाक्यानां स्वार्थे प्रामाण्याभावः। सिद्धार्थे प्रामाण्यस्य साधितत्वात्। अविरोधाच्च। नच बह्वर्थेषु तात्पर्यकल्पने कल्पनागौरवम्। वचनेनैव प्रतीयमानत्वादर्थस्य कल्पनाभावात्।
Nor do statements such as these lack validity with regard to their own meaning, because validity concerning an established fact has been demonstrated and because there is no contradiction. Nor does construing the purport as extending to multiple meanings involve a burden of postulation, since the meaning is apprehended from the statement itself and thus is not postulated.
नच वाचनिकस्तात्पर्यार्थ इति विशेषः। तन्मानाभावात्। यत्र वाचनिकार्थादन्यस्तात्पर्यार्थः प्रतीयते लौकिकवाक्येषु, न तत्र साक्षाद् वचनं बोधकम्। वचनलिङ्गकानुमा हि सा। विरोधादमुख्यवृत्तिर्वा, आप्तत्वनिश्चये। आप्तत्वानिश्चये प्रामाण्यमेव न भवति। वेदवाक्यस्य तु वाचनिकार्थं विना नैवान्यो युज्यते। वाचनिकानां तु बहूनामप्यविरोधे स्वीकार्यता।
Nor is there a distinction of the form, “The intended meaning is verbally expressed,” since there is no means of knowledge for that distinction. Where, in ordinary sentences, an intended meaning different from the verbally expressed meaning is cognized, the utterance does not convey it directly. That is indeed an inference having the utterance as its inferential mark, or, because of contradiction, secondary signification when the speaker’s trustworthiness is ascertained. When trustworthiness is not ascertained, there is no validity at all. For a Vedic sentence, however, no meaning other than the verbally expressed meaning is tenable; but even many verbally expressed meanings are acceptable when there is no contradiction.
“स्वाप्ययसम्पत्त्योरन्यतरापेक्षमाविष्कृतं हि” - ब्रह्मसूत्रम् ४/४/१६
“For it is revealed with reference to either deep sleep or final attainment.” — Brahma Sūtra 4/4/16
इति सूत्रम्।
Thus reads the sūtra.
“वानात् सूतेर्देवनाद् वासुदेवो वासाद् द्युतेश्छादनात् क्रीडया च। बलादसुत्वाद् दातृतो वर्तनाच्च तं वासुदेवं प्रवदन्तिवेदाः॥”
Because of motion, bringing forth, sport, dwelling, radiance, covering, and play, and because of strength, being life, giving, and continuance, the Vedas call him Vāsudeva.
इत्यादि सौकरायणश्रुतिः।
Thus and so forth declares the Śaukarāyaṇa śruti.
मोक्षेऽपि सुप्तिरस्तीत्याशङ्कानिवृत्त्यर्थमेवान्यतरपदम्।
The expression “one or the other” is solely for removing the doubt that sleep exists even in liberation.
“रूढियोगौ विना कश्चिन्नैवार्थो वेदगो भवेत्।तत्रापि यौगिको मुख्यः सर्वत्रास्ति स वैदिके। अनवस्थानिवृत्त्यर्थं यौगिकेरूढकल्पना। ज्ञाते विशेषविज्ञानं व्यवहारोऽपि रूढितः॥”
No meaning occurring in the Veda could exist at all without conventional usage and derivation. Even among these, the derivational meaning is primary; it is present everywhere in Vedic usage. To prevent infinite regress, conventional usage is postulated within the derivational meaning. Once it is known, cognition of the specific referent and also usage arise from conventional usage.
इति ब्रह्मतर्के।
Thus, in the Brahmatarka.
वाचनिकमर्थं परित्यज्य नियोगार्थकल्पने श्रुतहानिरश्रुतकल्पनेति सर्वदोषाधिकौ तस्य व्यर्थमापद्येते। एवञ्च वदतो विधिशब्दा निरर्थकाः सिद्धार्था वा, सिद्धशब्दा वा स्वार्थे प्रमाणभूता इत्युक्ते किमुत्तरम्? नच कारणं किञ्चिद् वाचनिकानां बहूनामप्यर्थानां त्यागे। प्रतीयमाने तु विरोधे तदन्योऽर्थः स्वीकार्यो वाचनिक एव। सोऽपि वाचनिक एवेत्यपि तत एव सिद्ध्यति।
By abandoning the verbally expressed meaning and postulating an injunctive meaning, the two faults surpassing all faults—abandonment of what is stated and postulation of what is unstated—would needlessly ensue for him. And when it is said to one who argues thus, “Injunctive expressions are meaningless, or have established entities as their meanings, or expressions denoting established entities serve as valid sources of knowledge regarding their own meanings,” what reply is there? Nor is there any reason whatsoever for abandoning even many verbally expressed meanings. When a contradiction is apprehended, however, another meaning must be accepted, but only one that is verbally expressed. That this too is indeed verbally expressed is established from that very fact.
“मुख्यार्थानां च सर्वेषांतारतम्यं च विद्यते। तत्रापि परमो मुख्यो वाच्योऽशेषरवैर्हरिः। तत्तन्मुख्याविरोधेन तदन्यार्थस्य सङ्ग्रहः। स्वतो मुख्यविरोधे तु त्याज्योऽन्योऽर्थोऽखिलेष्वपि। इति सर्वत्र नियमः शब्दार्थज्ञानभूमिषु॥”
There is also a hierarchy among all primary meanings. Even among them, Hari is the supreme primary denotatum, denoted by all sounds. A meaning other than that is accepted insofar as it does not conflict with each respective primary meaning. But when it conflicts with the intrinsically primary meaning, the other meaning is to be rejected in every case. Such is the universal rule in domains of knowing word meanings.
इति च।
And thus.
नच क्रियायामेव प्रयोजनं न सिद्ध इति युक्तम्। ज्ञानमात्रेऽपि महाप्रयोजनदर्शनात् पितृजीवनादिवाक्ये।
Nor is it reasonable to say that benefit pertains only to an action and not to an established fact, since a great benefit is observed even in mere knowledge, in a statement such as one concerning a father's being alive.
आह च स्वयं भगवान्-
And the Lord himself says:
“द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते॥ उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः॥ यस्मात् क्षरमतीतोऽहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः॥ यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्। स सर्वविद् भजति मां सर्वभावेन भारत॥ इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ। एतद् बुद्ध्वा बुद्धिमान् स्यात् कृतकृत्यश्च भारत॥” - भगवद्गीता १५/१६-२०
“In this world there are these two persons: the perishable and also the imperishable. All beings constitute the perishable; the immutable is called the imperishable. But the supreme Person is another, declared to be the Supreme Self: the undecaying Lord who, having entered the three worlds, sustains them. Since I am beyond the perishable and even higher than the imperishable, I am therefore renowned in the world and in the Veda as the Supreme Person. Whoever, free from delusion, thus knows me as the Supreme Person is a knower of all and worships me with his whole being, O Bharata. Thus has this most secret teaching been declared by me, O sinless one. Having understood this, one would become discerning and one who has done what had to be done, O Bharata.” — Bhagavad Gita 15/16-20
इति।
Thus.
“श्रेयान् द्रव्यमयाद् यज्ञाज्ज्ञानयज्ञः परन्तप” - भगवद्गीता ४/३३
“The sacrifice of knowledge is superior to a sacrifice consisting of material offerings, O scorcher of foes.” — Bhagavadgītā 4/33
इति च।
And thus.
“ध्यानं त्वखिलकर्मभ्यो ध्यानाच्च ज्ञानमुत्तमम्। न ज्ञानसदृशं किञ्चित् पुरुषार्थप्रसिद्धये॥”
But meditation is superior to all actions, and knowledge is superior to meditation. For the attainment of the human goal, nothing is comparable to knowledge.
इति प्रवृत्ते।
When this has thus been stated…
“दूरेण ह्यवरं कर्म बुद्धियोगाद् धनञ्जय” - भगवद्गीता २/४९
“Indeed, action is by far inferior to the discipline of understanding, O Dhanañjaya.” — Bhagavad Gītā 2/49
इति च।
And thus.
“अशेषकर्मपूगोऽपि न विष्णुध्यानलेशभाक्। तच्च ध्यानं हरेर्ज्ञानकोट्यंशाय न पूर्यते॥”
Even the entire aggregate of actions does not attain a trace of meditation on Viṣṇu; and that meditation does not measure up to a ten-millionth part of knowledge of Hari.
इति कर्मविवेके।
Thus, in the Karmaviveka.
“तमेवं विद्वानमृत इह भवति नान्यः पन्था अयनाय विद्यते” - तैत्तिरीयारण्यकम् ३/१२/७
“Knowing him thus, one becomes immortal here; no other path to attainment exists.” — Taittirīya Āraṇyaka 3/12/7
इति च श्रुतिः।
Thus also says the Śruti.
नच कर्ममात्रे पर्यवसितिर्वेदस्य। सुखज्ञानस्यैव प्रयोजनत्वात्। अतः सिद्धस्यैव प्रयोजनत्वं वाच्यम्।
Nor does the Veda culminate in action alone, because happiness and knowledge alone are the purpose. Hence, only what is already established must be affirmed as the purpose.
प्रशंसादीनां च तात्पर्यं वाचनिकार्थात्यागेनैव कथितं स्वयं भगवता-
And the purport of praise and the like has been stated by the Lord himself precisely by not abandoning the expressly stated meaning:
“भाक्तं वाऽनात्मवित्त्वात् तथाहि दर्शयति” - ब्रह्मसूत्रम् ३/१/७
“Or it is figurative, because of not knowing the Self; for indeed it shows this to be so.” — Brahma-sūtra 3/1/7
इति।
Thus.
तस्माद् विरुद्धवत् प्रतीयमानानि प्रशंसादीनि ज्ञानसहकार्यपेक्षया योजनीयानि। पुराणादीनां तु श्रुत्यादिविरोधे गौणोऽप्यर्थो युज्यते।
Therefore, praises and the like that appear as if contradictory are to be construed with reference to what assists knowledge. But when the Purāṇas and the like conflict with Śruti and the like, even a secondary meaning is admissible.
“कुहकं चेन्द्रजालं च विरुद्धाचरणानि च। दर्शयित्वा जनं सर्वं मोहयाशु महेश्वर॥” - वराहपुराणम् ७०/३७
“Having displayed trickery, magic, and contradictory practices, quickly delude all the people, O Maheśvara.” — Varāha Purāṇa 70/37
इत्यादि वाराहे।
This and similar statements occur in the Varāha Purāṇa.
