4. Explanation of the remaining portion of the ritual recitation. (शस्त्रशेषव्याख्यानम्)
प्रप्र॑ वस्त्रि॒ष्टुभ॒मिषं म॒न्दद्वी॑रा॒येन्द॑वे। धि॒या वो॑ मे॒धसा॑तये॒ पुर॒न्ध्याऽऽवि॑वासति॥ १॥
prapra vastriṣṭubhamiṣaṁ mandadvīrāyēndavē। dhiyā vō mēdhasātayē purandhyā’’vivāsati॥ 1॥
[प्र + प्र (pra + pra) - repeatedly and intensely; वः (vaḥ) - your; त्रिष्टुभम् (triṣṭubham) - called triṣṭubh; इषम् (iṣam) - nourishment; मन्दद्वीराय (mandadvīrāya) - for the one who gladdens the hero; इन्दवे (indavē) - for Indu; धिया (dhiyā) - with insight; वः (vaḥ) - for your; मेधसातये (mēdhasātayē) - accomplishment of the sacrifice; पुरन्ध्या (purandhyā) - abundant; आ + विवासति (ā + vivāsati) - he seeks to please;]
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॥
prapra vaḥ। hē r̥tvijaḥ prajā vā, vastriṣṭubhamiṣaṁ triṣṭubhākhyamannamindraḥ paramēśvaraḥ sōmāya āvivāsati। purandhyā dhiyā aśēṣaprāṇidēhāśrayayā svabuddhyā prapra prakarṣēṇaprakarṣēṇa, atitarāṁ śaṁsyamānā triṣṭup prītiṁ karōti sōmapānārthamityarthaḥ। mandadvīrāya tasya vīrasya paramēśvarasya mandaṁ prītiṁ karōtīti mandadvīraḥ sōmaḥ। natvātmaprayōjanāya prītiṁ karōti। kintarhi? vō mēdhasātayē yajñasiddhyartham। vaḥ iti gurutvādīśvaraṁ pratyēva vā bahuvacanam। tadā vaḥ annaṁ triṣṭubhaṁ vō mēdhasātayē bhavaddaivatyayajñasiddhyarthaṁ bhavān praprāvivāsati ityarthaḥ॥
[प्रप्र (prapra) - pra pra; वः (vaḥ) - for you; हे (hē) - O; ऋत्विजः (r̥tvijaḥ) - officiating priests; प्रजाः (prajāḥ) - subjects; वा (vā) - or; वः (vaḥ) - for you; त्रिष्टुभम् (triṣṭubham) - called Triṣṭubh; इषम् (iṣam) - food; त्रिष्टुभ-आख्यम् (triṣṭubha-ākhyam) - named Triṣṭubh; अन्नम् (annam) - food; इन्द्रः (indraḥ) - Indra; परमेश्वरः (paramēśvaraḥ) - the Supreme Lord; सोमाय (sōmāya) - for Soma; आविवासति (āvivāsati) - makes pleasing; पुरन्ध्या (purandhyā) - with puraṃdhī; धिया (dhiyā) - with intelligence; अशेष-प्राणि-देह-आश्रयया (aśēṣa-prāṇi-dēha-āśrayayā) - present in the bodies of all living beings; स्व-बुद्ध्या (sva-buddhyā) - with his own understanding; प्रप्र (prapra) - pra pra; प्रकर्षेण प्रकर्षेण (prakarṣēṇa prakarṣēṇa) - with excellence upon excellence; अतितराम् (atitarām) - to the utmost degree; शंस्यमाना (śaṁsyamānā) - being praised; त्रिष्टुप् (triṣṭup) - Triṣṭubh; प्रीतिम् (prītim) - pleasure; करोति (karōti) - produces; सोम-पान-अर्थम् (sōma-pāna-artham) - for the purpose of drinking Soma; इति (iti) - thus; अर्थः (arthaḥ) - the meaning; मन्दद्वीराय (mandadvīrāya) - for mandadvīra; तस्य (tasya) - for that; वीरस्य (vīrasya) - hero; परमेश्वरस्य (paramēśvarasya) - the Supreme Lord; मन्दम् (mandam) - delight; प्रीतिम् (prītim) - pleasure; करोति (karōti) - produces; इति (iti) - because; मन्दद्वीरः (mandadvīraḥ) - mandadvīra; सोमः (sōmaḥ) - Soma; न तु (na tu) - but not; आत्म-प्रयोजनाय (ātma-prayōjanāya) - for his own purpose; प्रीतिम् (prītim) - pleasure; करोति (karōti) - produces; किं तर्हि (kiṁ tarhi) - for what then; वः (vaḥ) - for you; मेध-सातये (mēdha-sātayē) - for the attainment of the sacrifice; यज्ञ-सिद्धि-अर्थम् (yajña-siddhi-artham) - for the accomplishment of the sacrifice; वः (vaḥ) - you; इति (iti) - the expression; गुरुत्व-आदि (gurutva-ādi) - on account of venerability and the like; ईश्वरम् (īśvaram) - the Lord; प्रति एव (prati ēva) - with reference specifically to; वा (vā) - alternatively; बहुवचनम् (bahuvacanam) - a plural form; तदा (tadā) - in that case; वः (vaḥ) - your; अन्नम् (annam) - food; त्रिष्टुभम् (triṣṭubham) - Triṣṭubh; वः (vaḥ) - for your; मेध-सातये (mēdha-sātayē) - attainment of the sacrifice; भवत्-दैवत्य-यज्ञ-सिद्धि-अर्थम् (bhavat-daivatya-yajña-siddhi-artham) - for accomplishing a sacrifice having you as its deity; भवान् (bhavān) - Your Reverence; प्रप्र + आविवासति (prapra + āvivāsati) - makes exceedingly pleasing; इति (iti) - thus; अर्थः (arthaḥ) - the meaning;]
“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॥
nadaṁ va ōdatīnāṁ nadaṁ yōyuvatīnām। patiṁ vō aghnyānāṁ dhēnūnāmiṣudhyasi॥ 2॥
[नदम् (nadam) - the roaring bull; वः (vaḥ) - of yours; ओदतीनाम् (ōdatīnām) - of the moist ones; नदम् (nadam) - the roaring bull; योयुवतीनाम् (yōyuvatīnām) - of the ever-young ones; पतिम् (patim) - the lord; वः (vaḥ) - of yours; अघ्न्यानाम् (aghnyānām) - of the inviolable ones; धेनूनाम् (dhēnūnām) - of the milk-cows; इषुध्यसि (iṣudhyasi) - you seek;]
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।
nadaṁ vaḥ।
[नदं (nadaṁ) - sound-maker; वः (vaḥ) - your;]
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।
ōdatīnām undanakartrīṇāṁ vaḥ apāṁ bhavadīyānāṁ patiṁ vaḥ puruṣaṁ prāṇaṁ nadaṁ nadanakartāraṁ prati iṣudhyasi patirbhavasi। sr̥ṣṭausr̥ṣṭau yōyaḥ prāṇastantaṁ prati patirbhavasīti nadam iti punarvacanam। yōyuvatīnāṁ gamanaśīlānām ākāśē pōplūyamānānām aghnyānāṁ dhūmarūpēṇādāhyānāṁ rētōrūpēṇājarāṇāṁ vā, dhēnūnāṁ jagatpōṣakāṇām।
[ओदतीनाम् (ōdatīnām) - of the moistening ones; उन्दन-कर्त्रीणाम् (undana-kartrīṇām) - of those that cause wetting; वः (vaḥ) - your; अपाम् (apām) - waters; भवदीयानाम् (bhavadīyānām) - belonging to you; पतिम् (patim) - lord; वः (vaḥ) - your; पुरुषम् (puruṣam) - Puruṣa; प्राणम् (prāṇam) - Prāṇa; नदम् (nadam) - the sound-maker; नदन-कर्तारम् (nadana-kartāram) - the producer of sound; प्रति (prati) - with respect to; इषुध्यसि (iṣudhyasi) - you exercise lordship; पतिः + भवसि (patiḥ + bhavasi) - you become lord; सृष्टौ + सृष्टौ (sr̥ṣṭau + sr̥ṣṭau) - at each creation; यः + यः (yaḥ + yaḥ) - whichever respective; प्राणः (prāṇaḥ) - Prāṇa; तम् + तम् (tam + tam) - each respective one; प्रति (prati) - with respect to; पतिः + भवसि (patiḥ + bhavasi) - you become lord; इति (iti) - with this sense; नदम् (nadam) - the sound-maker; इति (iti) - the expression; पुनर्वचनम् (punarvacanam) - is stated again; योयुवतीनाम् (yōyuvatīnām) - of those constantly moving; गमनशीलानाम् (gamanaśīlānām) - of those disposed to motion; आकाशे (ākāśē) - in the sky; पोप्लूयमानानाम् (pōplūyamānānām) - of those floating about; अघ्न्यानाम् (aghnyānām) - of the inviolable ones; धूमरूपेण + अदाह्यानाम् (dhūmarūpēṇa + adāhyānām) - of those unburnable in the form of smoke; रेतोरूपेण + अजराणाम् (rētōrūpēṇa + ajarāṇām) - of those undecaying in the form of seed; वा (vā) - or; धेनूनाम् (dhēnūnām) - of the cows; जगत्-पोषकाणाम् (jagat-pōṣakāṇām) - of those that nourish the world;]
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 puṣṭau”
[धिनु (dhinu) - verbal root meaning to nourish; पुष्टौ (puṣṭau) - in the sense of nourishment;]
“Dhinu,” in the sense of nourishment…
इति धातोः।
iti dhātōḥ।
[इति (iti) - thus; धातोः (dhātōḥ) - from the verbal root;]
Thus, from the verbal root…
“ता नदेन विहरति” - ऐतरेयारण्यकम् १/३/५
“tā nadēna viharati” - aitarēyāraṇyakam 1/3/5
[ता (tā) - those; नदेन (nadēna) - with a resounding sound; विहरति (viharati) - he varies;]
“He varies those with a resounding sound.” — Aitareya Āraṇyaka 1/3/5
इत्यादिश्रुतेः।
ityādiśrutēḥ।
[इति (iti) - thus; आदि (ādi) - and so forth; श्रुतेः (śrutēḥ) - on account of the Śruti passage;]
On account of this and similar Śruti passages.
पयसा सेचकानां देशाद् देशान्तरगमनशीलानाम् अघ्न्यानां हन्तुमयोग्यानां धेनूनां गवां पतिं वायुं प्रति इषुध्यसि इति वा।
payasā sēcakānāṁ dēśād dēśāntaragamanaśīlānām aghnyānāṁ hantumayōgyānāṁ dhēnūnāṁ gavāṁ patiṁ vāyuṁ prati iṣudhyasi iti vā।
[पयसा (payasā) - with milk; सेचकानाम् (sēcakānām) - of those that sprinkle; देशात् + देशान्तर + गमन + शीलानाम् (dēśāt + dēśāntara + gamana + śīlānām) - of those habitually going from one place to another; अघ्न्यानाम् (aghnyānām) - of the inviolable; हन्तुम् (hantum) - to kill; अयोग्यानाम् (ayōgyānām) - of those unfit; धेनूनाम् (dhēnūnām) - of the milk cows; गवाम् (gavām) - of the cattle; पतिम् (patim) - the lord; वायुम् (vāyum) - Vāyu; प्रति (prati) - at; इषुध्यसि (iṣudhyasi) - you shoot arrows; इति (iti) - marks the quoted interpretation; वा (vā) - or;]
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”
“vāyurvāva gavāṁ patiḥ”
[वायुः (vāyuḥ) - Vāyu; वाव (vāva) - indeed; गवाम् (gavām) - of the cows; पतिः (patiḥ) - lord;]
“Vāyu indeed is the lord of the cows.”
इति श्रुतेः।
iti śrutēḥ।
[इति (iti) - thus; श्रुतेः (śrutēḥ) - because of the śruti statement;]
because the śruti states thus.
धेनुशब्दाच्च।
dhēnuśabdācca।
[धेनुशब्दात् + च (dhēnuśabdāt + ca) - and from the word dhenu;]
And from the word “dhenu.”
ओदतीनां भक्त्या सेचकानां योयुवतीनाम् अतिशयेनात्मतत्त्वावगमकानाम् अघ्न्यानां नित्यानां धेनूनां धर्मार्थकाममोक्षपोषकाणां वाचां पतिं वायुं प्रति पतिर्भवसीति वा।
ōdatīnāṁ bhaktyā sēcakānāṁ yōyuvatīnām atiśayēnātmatattvāvagamakānām aghnyānāṁ nityānāṁ dhēnūnāṁ dharmārthakāmamōkṣapōṣakāṇāṁ vācāṁ patiṁ vāyuṁ prati patirbhavasīti vā।
[ओदतीनाम् (ōdatīnām) - of those that refresh; भक्त्या (bhaktyā) - through devotion; सेचकानाम् (sēcakānām) - of those that bedew; योयुवतीनाम् (yōyuvatīnām) - of those that repeatedly bring about understanding; अतिशयेन (atiśayēna) - in the highest degree; आत्म-तत्त्व-अवगमकानाम् (ātma-tattva-avagamakānām) - of those that impart comprehension of the reality of the self; अघ्न्यानाम् (aghnyānām) - of the inviolable; नित्यानाम् (nityānām) - of the eternal; धेनूनाम् (dhēnūnām) - of the cows; धर्म-अर्थ-काम-मोक्ष-पोषकाणाम् (dharma-artha-kāma-mōkṣa-pōṣakāṇām) - of those that nourish dharma artha kāma and mokṣa; वाचाम् (vācām) - of utterances; पतिम् (patim) - the lord; वायुम् (vāyum) - Vāyu; प्रति (prati) - addressed to; पतिः (patiḥ) - lord; भवसि (bhavasi) - you become; इति (iti) - thus; वा (vā) - or;]
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
“vācaṁ dhēnumupāsīta।tasyāścatvāraḥ stanāḥ।svāhākārō vaṣaṭkārō hantakāraḥ svadhākāra iti।tasyā dvau stanau dēvā upajīvanti svāhākāraṁ ca vaṣaṭkāraṁ ca।hantakāraṁ manuṣyāḥ।svadhākāraṁ pitaraḥ।tasyāḥ prāṇa r̥ṣabhō manō vatsaḥ” - br̥hadāraṇyakōpaniṣat 7/10/1
[वाचम् (vācam) - speech; धेनुम् (dhēnum) - as a cow; उपासीत (upāsīta) - one should meditate upon; तस्याः (tasyāḥ) - her; चत्वारः (catvāraḥ) - four; स्तनाः (stanāḥ) - teats; स्वाहा + कारः (svāhā + kāraḥ) - the svāhā formula; वषट् + कारः (vaṣaṭ + kāraḥ) - the vaṣaṭ formula; हन्त + कारः (hanta + kāraḥ) - the hanta formula; स्वधा + कारः (svadhā + kāraḥ) - the svadhā formula; इति (iti) - thus; तस्याः (tasyāḥ) - of her; द्वौ (dvau) - two; स्तनौ (stanau) - teats; देवाः (dēvāḥ) - the gods; उपजीवन्ति (upajīvanti) - live upon; स्वाहा + कारम् (svāhā + kāram) - the svāhā formula; च (ca) - and; वषट् + कारम् (vaṣaṭ + kāram) - the vaṣaṭ formula; च (ca) - and; हन्त + कारम् (hanta + kāram) - the hanta formula; मनुष्याः (manuṣyāḥ) - human beings; स्वधा + कारम् (svadhā + kāram) - the svadhā formula; पितरः (pitaraḥ) - the ancestors; तस्याः (tasyāḥ) - her; प्राणः (prāṇaḥ) - vital breath; ऋषभः (r̥ṣabhaḥ) - bull; मनः (manaḥ) - mind; वत्सः (vatsaḥ) - calf;]
“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।
ityādiśrutibhyaḥ।
[इति + आदि + श्रुतिभ्यः (iti + ādi + śrutibhyaḥ) - from scriptural passages such as this;]
From scriptural passages such as this.
ता अ॑स्य॒ सूद॑दोहसः॒ सोमं श्रीणन्ति॒ पृश्न॑यः। जन्म॑न् दे॒वानां॒ विश॑स्त्रि॒ष्वारोच॒ने दि॒वः॥ ३॥
tā asya sūdadōhasaḥ sōmaṁ śrīṇanti pr̥śnayaḥ। janman dēvānāṁ viśastriṣvārōcanē divaḥ॥ 3॥
[ता (tā) - those; अस्य (asya) - for him; सूददोहसः (sūdadōhasaḥ) - yielding nourishment as milk; सोमम् (sōmam) - Soma; श्रीणन्ति (śrīṇanti) - mix; पृश्नयः (pr̥śnayaḥ) - speckled ones; जन्मन् (janman) - at the birth; देवानाम् (dēvānām) - of the gods; विशः (viśaḥ) - peoples; त्रिषु + आ (triṣu + ā) - throughout the three; रोचने (rōcanē) - luminous realms; दिवः (divaḥ) - of heaven;]
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।
tāḥ। tāḥ pr̥śnayaḥ āpō gāvō vācō vā asya sūdadōhasaḥ prāṇasya vāyusthasya paramēśvarasya sōmaṁ śrīṇanti। adbhirhi saṁsr̥ṣṭō bhavati sōmaḥ, payaādinā vā śrutō bhavati, mantrairvā gr̥hyatē।
[ताः (tāḥ) - those; ताः (tāḥ) - those; पृश्नयः (pr̥śnayaḥ) - the spotted ones; आपः (āpaḥ) - waters; गावः (gāvaḥ) - cows; वाचः (vācaḥ) - utterances; वा (vā) - or; अस्य (asya) - for this one; सूददोहसः (sūdadōhasaḥ) - Sūdadōhas; प्राणस्य (prāṇasya) - Prāṇa; वायु-स्थस्य (vāyu-sthasya) - abiding in Vāyu; परमेश्वरस्य (paramēśvarasya) - the Supreme Lord; सोमम् (sōmam) - Soma; श्रीणन्ति (śrīṇanti) - they mix; अद्भिः + हि (adbhiḥ + hi) - for with waters; संसृष्टः (saṁsr̥ṣṭaḥ) - mixed; भवति (bhavati) - becomes; सोमः (sōmaḥ) - Soma; पयः + आदिना (payaḥ + ādinā) - through milk and the like; वा (vā) - or; श्रुतः (śrutaḥ) - heard; भवति (bhavati) - is; मन्त्रैः + वा (mantraiḥ + vā) - or through mantras; गृह्यते (gr̥hyatē) - is apprehended;]
“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
“atha sūdadōhāḥ prāṇō vai sūdadōhāḥ” - aitarēyāraṇyakam 1/4/1
[अथ (atha) - now; सूददोहाः (sūdadōhāḥ) - the Sūdadōhas; प्राणः (prāṇaḥ) - vital breath; वै (vai) - indeed; सूददोहाः (sūdadōhāḥ) - the Sūdadōhas;]
“Now, the Sūdadōhas: the vital breath is indeed the Sūdadōhas.” — Aitareya Aranyaka 1/4/1
इति श्रुतिश्च।
iti śrutiśca।
[इति (iti) - thus; श्रुतिः (śrutiḥ) - the revealed text; च (ca) - also;]
Thus also says the revealed text.
शोभनम् उदं= कर्म ज्ञानं वा दोग्धीति सूददोहाः। उदेति= उच्चो भवति अनेन पुरुष इत्युदं= ज्ञानादि।
śōbhanam udaṁ= karma jñānaṁ vā dōgdhīti sūdadōhāḥ। udēti= uccō bhavati anēna puruṣa ityudaṁ= jñānādi।
[शोभनम् (śōbhanam) - excellent; उदम् (udam) - that which elevates; कर्म (karma) - action; ज्ञानम् (jñānam) - knowledge; वा (vā) - or; दोग्धि (dōgdhi) - yields; इति (iti) - thus; सूददोहाः (sūdadōhāḥ) - that which yields excellent udam; उदेति (udēti) - rises; उच्चः + भवति (uccaḥ + bhavati) - becomes elevated; अनेन (anēna) - by this; पुरुषः (puruṣaḥ) - a person; इति (iti) - thus; उदम् (udam) - that which elevates; ज्ञान + आदि (jñāna + ādi) - knowledge and the like;]
“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।”
“manō vāva sōmaḥ।”
[मनः (manaḥ) - mind; वाव (vāva) - indeed; सोमः (sōmaḥ) - Soma;]
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।
tad vācaḥ śrīṇanti svārthaiḥ। praśnayōgyatvāt pr̥śnayō vācaḥ। praśaṁsanarūpatvāt praśaṁsanīyatvād vā। praśaṁsanīyatvamēvāpāṁ gavāṁ ca। dēvānāṁ janmani yajñē। tatra hi tēṣāmabhivyaktiḥ। pūrvaṁ jñānē vā। viśaḥ prajāśca śrīṇanti। mukhyatasta ēva śrīṇantīti caśabdavarjanam। divastriṣu ārōcanēṣu ādityacandravidyutparyantaṁ sthitānāṁ dēvānāṁ janmani।
[तद् (tad) - that; वाचः (vācaḥ) - utterances; श्रीणन्ति (śrīṇanti) - mix; स्व-अर्थैः (sva-arthaiḥ) - with their own meanings; प्रश्न-योग्यत्वात् (praśna-yōgyatvāt) - because of being fit for questioning; पृश्नयः (pr̥śnayaḥ) - called pṛśni; वाचः (vācaḥ) - utterances; प्रशंसन-रूपत्वात् (praśaṁsana-rūpatvāt) - because of having the nature of praise; प्रशंसनीयत्वात् (praśaṁsanīyatvāt) - because of being praiseworthy; वा (vā) - or; प्रशंसनीयत्वम् + एव (praśaṁsanīyatvam + ēva) - praiseworthiness alone; अपाम् (apām) - of the waters; गवाम् (gavām) - of the cows; च (ca) - and; देवानाम् (dēvānām) - of the gods; जन्मनि (janmani) - at the birth; यज्ञे (yajñē) - in the sacrifice; तत्र (tatra) - there; हि (hi) - indeed; तेषाम् (tēṣām) - of them; अभिव्यक्तिः (abhivyaktiḥ) - manifestation; पूर्वम् (pūrvam) - first; ज्ञाने (jñānē) - in cognition; वा (vā) - or; विशः (viśaḥ) - the clans; प्रजाः + च (prajāḥ + ca) - and the subjects; श्रीणन्ति (śrīṇanti) - mix it; मुख्यतः (mukhyataḥ) - principally; ते (tē) - they; एव (ēva) - alone; श्रीणन्ति + इति (śrīṇanti + iti) - because they mix it; च-शब्द-वर्जनम् (ca-śabda-varjanam) - omission of the word ca; दिवः (divaḥ) - of heaven; त्रिषु (triṣu) - in the three; आरोचनेषु (ārōcanēṣu) - luminous regions; आदित्य-चन्द्र-विद्युत्-पर्यन्तम् (āditya-candra-vidyut-paryantam) - extending through the sun moon and lightning; स्थितानाम् (sthitānām) - of those stationed; देवानाम् (dēvānām) - of the gods; जन्मनि (janmani) - at the birth;]
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”
“yajñō vai dēvajanma tatra hi dēvāḥ prādurbhavantyā sūryācandramasāvā vidyutaṁ tē vai lōkānadhiśritāḥ”
[यज्ञः (yajñaḥ) - sacrifice; वै (vai) - indeed; देव-जन्म (dēva-janma) - the birth of the gods; तत्र (tatra) - there; हि (hi) - for; देवाः (dēvāḥ) - the gods; प्रादुर्भवन्ति (prādurbhavanti) - become manifest; आ सूर्य-चन्द्रमसौ (ā sūrya-candramasau) - up to the sun and moon; आ विद्यु तम् (ā vidyu tam) - up to lightning; ते (tē) - they; वै (vai) - indeed; लोकान् (lōkān) - the worlds; अधिश्रिताः (adhiśritāḥ) - have taken their stations in;]
“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।
ityādiśrutēḥ।
[इति (iti) - thus; आदि (ādi) - and so forth; श्रुतेः (śrutēḥ) - because of the scriptural passage;]
Because of the scriptural passage beginning thus.
“द्यौर्वाव विद्युत् तत्पतिं वायुमुपगम्य तेनैव परमुपगच्छति सैषा ब्रह्मलोके विराजते”
“dyaurvāva vidyut tatpatiṁ vāyumupagamya tēnaiva paramupagacchati saiṣā brahmalōkē virājatē”
[द्यौः (dyauḥ) - heaven; वाव (vāva) - indeed; विद्युत् (vidyut) - lightning; तत्-पतिम् (tat-patim) - its lord; वायुम् (vāyum) - Vāyu; उपगम्य (upagamya) - having reached; तेन (tēna) - through him; एव (ēva) - alone; परम् (param) - the Supreme; उपगच्छति (upagacchati) - reaches; सा (sā) - she; एषा (ēṣā) - this very one; ब्रह्मलोके (brahmalōkē) - in Brahmaloka; विराजते (virājatē) - shines;]
“Heaven indeed is lightning. Having reached Vāyu, its lord, it reaches the Supreme through him alone. This very one shines in Brahmaloka.”
इत्यादिश्रुतेर्द्यौरेव विद्युत्।
ityādiśrutērdyaurēva vidyut।
[इति + आदि + श्रुतेः (iti + ādi + śrutēḥ) - on the basis of this and similar Śruti passages; द्यौः (dyauḥ) - heaven; एव (ēva) - itself; विद्युत् (vidyut) - lightning;]
On the basis of this and similar Śruti passages, heaven itself is lightning.
अर्च॑त॒ प्रार्चत॒ प्रिय॑मेधासो॒ अर्च॑त।अर्च॑न्तु पुत्र॒का उ॒त पुरं॒ न धृ॒ष्ण्वर्च॑त॥ ४॥
arcata prārcata priyamēdhāsō arcata।arcantu putrakā uta puraṁ na dhr̥ṣṇvarcata॥ 4॥
[अर्चत (arcata) - worship; प्र + अर्चत (pra + arcata) - worship fully; प्रियमेधासः (priyamēdhāsaḥ) - O Priyamedhas; अर्चत (arcata) - worship; अर्चन्तु (arcantu) - let them worship; पुत्रकाः (putrakāḥ) - little sons; उत (uta) - also; पुरम् (puram) - fortress; न (na) - like; धृष्णु (dhr̥ṣṇu) - formidable; अर्चत (arcata) - worship;]
Worship; worship fully, O Priyamedhas, worship. Let the little sons also worship; like a formidable fortress, worship… (4)
अर्चत। अर्चनं यज्ञादि। प्रार्चनं ज्ञानध्यानादि।
arcata। arcanaṁ yajñādi। prārcanaṁ jñānadhyānādi।
[अर्चत (arcata) - worship; अर्चनम् (arcanam) - worship; यज्ञ + आदि (yajña + ādi) - sacrifice and the like; प्रार्चनम् (prārcanam) - preeminent worship; ज्ञान + ध्यान + आदि (jñāna + dhyāna + ādi) - knowledge meditation and the like;]
Worship. Worship is sacrifice and the like; preeminent worship is knowledge, meditation, and the like.
“श्रेयान् द्रव्यमयाद् यज्ञाज्ज्ञानयज्ञः परन्तप” - भगवद्गीता ४/३३
“śrēyān dravyamayād yajñājjñānayajñaḥ parantapa” - bhagavadgītā 4/33
[श्रेयान् (śrēyān) - superior; द्रव्य-मयात् (dravya-mayāt) - consisting of material substances; यज्ञात् (yajñāt) - to a sacrifice; ज्ञान-यज्ञः (jñāna-yajñaḥ) - the sacrifice of knowledge; परन्तप (parantapa) - O scorcher of foes;]
“The sacrifice of knowledge is superior to a sacrifice consisting of material substances, O scorcher of foes.” — Bhagavad Gītā 4/33
इति भगवद्वचनात्।
iti bhagavadvacanāt।
[इति (iti) - thus; भगवत्-वचनात् (bhagavat-vacanāt) - from the Lord's statement;]
Thus, on the basis of the Lord’s statement.
प्रिययज्ञाः अर्चत, प्रियज्ञानाः प्रार्चत। पुत्रकाः अल्पज्ञाना अप्यर्चत।
priyayajñāḥ arcata, priyajñānāḥ prārcata। putrakāḥ alpajñānā apyarcata।
[प्रिय-यज्ञाः (priya-yajñāḥ) - you to whom sacrifice is dear; अर्चत (arcata) - worship; प्रिय-ज्ञानाः (priya-jñānāḥ) - you to whom knowledge is dear; प्रार्चत (prārcata) - worship greatly; पुत्रकाः (putrakāḥ) - dear children; अल्प-ज्ञानाः (alpa-jñānāḥ) - you of little knowledge; अपि (api) - even; अर्चत (arcata) - worship;]
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
“na buddhibhēdaṁ janayēdajñānāṁ karmasaṅginām। jōṣayēt sarvakarmāṇi vidvān yuktaḥ samācaran॥” - bhagavadgītā 3/26
[न (na) - not; बुद्धि-भेदम् (buddhi-bhēdam) - disruption of understanding; जनयेत् (janayēt) - should cause; अज्ञानाम् (ajñānām) - of the ignorant; कर्म-सङ्गिनाम् (karma-saṅginām) - who are attached to action; जोषयेत् (jōṣayēt) - should cause them to engage; सर्व-कर्माणि (sarva-karmāṇi) - in all actions; विद्वान् (vidvān) - the knowledgeable person; युक्तः (yuktaḥ) - disciplined; समाचरन् (samācaran) - himself duly performing them;]
“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।
iti ca।
[इति (iti) - thus; च (ca) - also;]
And thus.
उतशब्दाज्ज्ञानिनामप्यर्चनं युक्तं स्वाश्रमानुसारेणेति।
utaśabdājjñānināmapyarcanaṁ yuktaṁ svāśramānusārēṇēti।
[उत + शब्दात् (uta + śabdāt) - from the word uta; ज्ञानिनाम् (jñāninām) - for those who possess knowledge; अपि (api) - even; अर्चनम् (arcanam) - worship; युक्तम् (yuktam) - is appropriate; स्व + आश्रम + अनुसारेण (sva + āśrama + anusārēṇa) - in accordance with their own āśrama; इति (iti) - thus;]
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
“adhā tē viṣṇō viduṣā cidarghyaḥ stōmō yajñaśca rādhyō haviṣmatā” - r̥gvēdasaṁhitā 1/156/1
[अधा (adhā) - now; ते (tē) - for you; विष्णो (viṣṇō) - O Viṣṇu; विदुषा (viduṣā) - by one who knows; चित् (cit) - even; अर्घ्यः (arghyaḥ) - to be offered; स्तोमः (stōmaḥ) - hymn of praise; यज्ञः + च (yajñaḥ + ca) - and the sacrifice; राध्यः (rādhyaḥ) - to be accomplished; हविष्मता (haviṣmatā) - by one possessing an oblation;]
“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।
iti śrutēḥ।
[इति (iti) - thus; श्रुतेः (śrutēḥ) - because scripture states;]
Thus, because scripture states.
किं तदर्चनीयम्? धृष्णु धृष्टं परं ब्रह्म वासुदेवाख्यम्। पुरं देहं नार्चत।
kiṁ tadarcanīyam? dhr̥ṣṇu dhr̥ṣṭaṁ paraṁ brahma vāsudēvākhyam। puraṁ dēhaṁ nārcata।
[किम् (kim) - what; तत् (tat) - then; अर्चनीयम् (arcanīyam) - is to be worshipped; धृष्णु (dhr̥ṣṇu) - daring; धृष्टम् (dhr̥ṣṭam) - bold; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; वासुदेव + आख्यम् (vāsudēva + ākhyam) - called Vāsudeva; पुरम् (puram) - the city; देहम् (dēham) - the body; न + अर्चत (na + arcata) - do not worship;]
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
“pratyudgamapraśrayaṇābhivādanaṁ vidhīyatē sādhu mithaḥ sumadhyamē। prājñaiḥ parasmai puruṣāya cētasā guhāśayāyaiva na dēhamāninē॥” - bhāgavatam 4/3/22
[प्रत्युद्गम + प्रश्रयण + अभिवादनम् (pratyudgama + praśrayaṇa + abhivādanam) - rising to meet, respectful bowing, and salutation; विधीयते (vidhīyatē) - is prescribed; साधु (sādhu) - rightly; मिथः (mithaḥ) - mutually; सुमध्यमे (sumadhyamē) - O slender-waisted one; प्राज्ञैः (prājñaiḥ) - by the wise; परस्मै (parasmai) - for the Supreme; पुरुषाय (puruṣāya) - Person; चेतसा (cētasā) - with the mind; गुहा-शयाय (guhā-śayāya) - who dwells in the heart-cave; एव (ēva) - alone; न (na) - not; देह-मानिने (dēha-māninē) - for one who identifies with the body;]
“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।
iti bhāgavatē।
[इति (iti) - thus; भागवते (bhāgavatē) - in the Bhāgavata;]
Thus in the Bhāgavata.
“सदेहमानिहरये प्रणमेत् केवलाय वा। न देहाय न तन्मानपराय च कथञ्चन॥”
“sadēhamāniharayē praṇamēt kēvalāya vā। na dēhāya na tanmānaparāya ca kathañcana॥”
[स-देह-मानी (sa-dēha-mānī) - one who identifies with the body; हरये (harayē) - to Hari; प्रणमेत् (praṇamēt) - should bow; केवलाय (kēvalāya) - alone; वा (vā) - at any rate; न (na) - not; देहाय (dēhāya) - to the body; न (na) - nor; तत्-मान-पराय (tat-māna-parāya) - to one intent on identifying with it; च (ca) - and; कथञ्चन (kathañcana) - in any way;]
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।
iti vyāsasmr̥tau।
[इति (iti) - thus; व्यासस्मृतौ (vyāsasmr̥tau) - in the Vyāsa Smṛti;]
Thus, in the Vyāsa Smṛti.
पुनः “अर्चत” इति तात्पर्यार्थे।
punaḥ “arcata” iti tātparyārthē।
[पुनः (punaḥ) - again; अर्चत (arcata) - worship; इति (iti) - thus; तात्पर्य-अर्थे (tātparya-arthē) - in the intended sense;]
Again, “Worship!”—in the intended sense.
अव॑ स्वराति॒ गर्गरो गो॒धा परि॑ सनिष्वणत्। पिङ्गा॒ परि॑ चनिष्कद॒दिन्द्रा॑य॒ ब्रह्मोद्य॑तम्॥ ५॥
ava svarāti gargarō gōdhā pari saniṣvaṇat। piṅgā pari caniṣkadadindrāya brahmōdyatam॥ 5॥
[अव (ava) - forth; स्वराति (svarāti) - sounds; गर्गरः (gargaraḥ) - Gargara; गोधा (gōdhā) - Godhā; परि (pari) - all around; सनिष्वणत् (saniṣvaṇat) - resounded; पिङ्गा (piṅgā) - Piṅgā; परि (pari) - all around; चनिष्कदत् (caniṣkadat) - rattled; इन्द्राय (indrāya) - for Indra; ब्रह्म (brahma) - sacred formulation; उद् + यतम् (ud + yatam) - raise;]
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॥
gargaragōdhāpiṅgādīnāṁ ghōṣā api nādamātravyañjakatvēna bhagavadvācakā ēvētyāha- ava svarāti gargara ityādinā॥
[गर्गर + गोधा + पिङ्गा + आदीनाम् (gargara + gōdhā + piṅgā + ādīnām) - of Gargara Godhā Piṅgā and the like; घोषाः (ghōṣāḥ) - sounds; अपि (api) - even; नाद + मात्र + व्यञ्जकत्वेन (nāda + mātra + vyañjakatvēna) - by virtue of manifesting mere sound; भगवत् + वाचकाः (bhagavat + vācakāḥ) - designative of Bhagavān; एव (ēva) - indeed; इति (iti) - thus; आह (āha) - he says; अव (ava) - downward; स्वराति (svarāti) - sounds forth; गर्गर (gargara) - Gargara; इति + आदिना (iti + ādinā) - by the passage beginning thus;]
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।
ētat samastam indrāya ēvētyarthaḥ। brahma vēdō viśēṣata indrāyaivōdyataḥ। gargaraḥ iti pādabhūṣaṇa-mahāmatraka-dadhipātra-hastihastānāṁ nāma। piṅgā cakōrī। ‘ava’, ‘pari’ ityalpādhikyādiviśēṣō’pi tadvācaka ēvēti jñāpanāya। caniṣkadat ityanukaraṇaśabdaḥ। saniṣvaṇat ityatiśayārthē।
[एतत् (ētat) - this; समस्तम् (samastam) - all; इन्द्राय (indrāya) - for Indra; एव (ēva) - alone; इति (iti) - thus; अर्थः (arthaḥ) - the meaning; ब्रह्म (brahma) - the brahman; वेदः (vēdaḥ) - the Veda; विशेषतः (viśēṣataḥ) - especially; इन्द्राय + एव (indrāya + ēva) - to Indra alone; उद्यतः (udyataḥ) - directed; गर्गरः (gargaraḥ) - Gargara; इति (iti) - the term; पाद-भूषण (pāda-bhūṣaṇa) - an anklet; महा-मत्रक (mahā-matraka) - a large water jar; दधि-पात्र (dadhi-pātra) - a curd vessel; हस्ति-हस्तानाम् (hasti-hastānām) - elephants’ trunks; नाम (nāma) - a name; पिङ्गा (piṅgā) - Piṅgā; चकोरी (cakōrī) - the cakori bird; अव (ava) - ava indicating diminution; परि (pari) - pari indicating augmentation; इति (iti) - these expressions; अल्प-आधिक्य-आदि-विशेषः + अपि (alpa-ādhikya-ādi-viśēṣaḥ + api) - even distinctions such as diminution and augmentation; तत्-वाचकः (tat-vācakaḥ) - denoting Him; एव (ēva) - alone; इति (iti) - that; ज्ञापनाय (jñāpanāya) - for making known; चनिष्कदत् (caniṣkadat) - the expression caniṣkadat; इति (iti) - the term; अनुकरण-शब्दः (anukaraṇa-śabdaḥ) - an onomatopoeic word; सनिष्वणत् (saniṣvaṇat) - the expression saniṣvaṇat; इति (iti) - the term; अतिशय-अर्थे (atiśaya-arthē) - in an intensive sense;]
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
“tā vā ētāḥ sarvā r̥caḥ sarvē vēdāḥ sarvē ghōṣā ēkaiva vyāhr̥tiḥ prāṇa ēva prāṇa r̥ca ityēva vidyāt” - aitarēyāraṇyakam 2/2/2
[ताः (tāḥ) - those; वा (vā) - indeed; एताः (ētāḥ) - these; सर्वाः (sarvāḥ) - all; ऋचः (r̥caḥ) - Ṛg-verses; सर्वे (sarvē) - all; वेदाः (vēdāḥ) - Vedas; सर्वे (sarvē) - all; घोषाः (ghōṣāḥ) - sounds; एक + एव (ēka + ēva) - one alone; व्याहृतिः (vyāhr̥tiḥ) - utterance; प्राणः + एव (prāṇaḥ + ēva) - prāṇa alone; प्राणः (prāṇaḥ) - prāṇa; ऋचः (r̥caḥ) - Ṛg-verses; इति + एव (iti + ēva) - only thus; विद्यात् (vidyāt) - one should know;]
“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।
iti śrutiḥ।
[इति (iti) - thus; श्रुतिः (śrutiḥ) - the Śruti;]
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॥”
“dadhnō mathanaśabdaścāpyantarnādasvarūpataḥ। bhīṣakatvaṁ harērbrūyādantarnādō hi bhīṣaṇē। gajabr̥ṁhitamapyēvaṁ dhikkārasahitaṁ vadēt। svaritēna samāyōgād dhikkr̥tau svaritō yataḥ। mahāmatraṁ jalādyaiśca yuktamētādr̥śaṁ vadēt। pādabhūṣā ca dhikkāraṁ tatkr̥taṁsvaritaṁ vadēt। adbhutatvaṁ harērvakti piṅgā kaṇṭhagaśabdavat। tāmēvādbhutatāṁ vakti gr̥hagōdhā parā’pi ca॥”
[दध्नः (dadhnaḥ) - of curd; मथन-शब्दः (mathana-śabdaḥ) - sound of churning; च + अपि (ca + api) - and also; अन्तर्नाद-स्वरूपतः (antarnāda-svarūpataḥ) - because it has the form of an inner resonance; भीषकत्वम् (bhīṣakatvam) - terrifying character; हरेः (harēḥ) - of Hari; ब्रूयात् (brūyāt) - would express; अन्तर्नादः (antarnādaḥ) - inner resonance; हि (hi) - for; भीषणे (bhīṣaṇē) - in what is terrifying; गज-बृंहितम् (gaja-br̥ṁhitam) - an elephant’s trumpeting; अपि (api) - also; एवम् (ēvam) - likewise; धिक्कार-सहितम् (dhikkāra-sahitam) - accompanied by a reproachful cry; वदेत् (vadēt) - would express; स्वरितेन (svaritēna) - with the svarita accent; समायोगात् (samāyōgāt) - because of conjunction; धिक्कृतौ (dhikkr̥tau) - in uttering a reproach; स्वरितः (svaritaḥ) - svarita-accented; यतः (yataḥ) - since; महा + अमत्रम् (mahā + amatram) - a large vessel; जल-आद्यैः (jala-ādyaiḥ) - with water and the like; च (ca) - and; युक्तम् (yuktam) - containing; एतादृशम् (ētādr̥śam) - something of this kind; वदेत् (vadēt) - would express; पाद-भूषा (pāda-bhūṣā) - an ornament of the foot; च (ca) - and; धिक्कारम् (dhikkāram) - a reproachful cry; तत्-कृतम् (tat-kr̥tam) - produced by it; स्वरितम् (svaritam) - svarita-accented; वदेत् (vadēt) - would utter; अद्भुतत्वम् (adbhutatvam) - wondrousness; हरेः (harēḥ) - of Hari; वक्ति (vakti) - expresses; पिङ्गा (piṅgā) - Piṅgā; कण्ठ-ग-शब्दवत् (kaṇṭha-ga-śabdavat) - like a throat-produced sound; ताम् + एव (tām + ēva) - that very; अद्भुतताम् (adbhutatām) - wondrousness; वक्ति (vakti) - expresses; गृह-गोधा (gr̥ha-gōdhā) - the house lizard; परा (parā) - the other one; अपि (api) - also; च (ca) - and;]
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।
iti śabdatattvē।
[इति (iti) - thus; शब्दतत्त्वे (śabdatattvē) - in the Śabdatattva;]
Thus, in the Śabdatattva.
आ यत् पत॑न्त्ये॒न्यः॑ सु॒दुघा॒ अनपस्फुरः। अ॒प॒स्फुरं॑ गृभायत॒ सोम॒मिन्द्रा॑य पात॑वे॥ ६॥
ā yat patantyēnyaḥ sudughā anapasphuraḥ। apasphuraṁ gr̥bhāyata sōmamindrāya pātavē॥ 6॥
[आ (ā) - hither; यत् (yat) - when; पतन्ति (patanti) - rush; एन्यः (ēnyaḥ) - the dappled rivers; सुदुघाः (sudughāḥ) - good milkers; अनपस्फुरः (anapasphuraḥ) - not kicking away; अपस्फुरम् (apasphuram) - kicking away; गृभायत (gr̥bhāyata) - seize; सोमम् (sōmam) - Soma; इन्द्राय (indrāya) - for Indra; पातवे (pātavē) - to drink;]
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।
yat ca ēnyaḥ nadyaḥ āpatanti tadghōṣaścēndravācakaḥ।
[यत् (yat) - when; च (ca) - and; एन्यः (ēnyaḥ) - the Enya; नद्यः (nadyaḥ) - rivers; आपतन्ति (āpatanti) - rush toward; तत्-घोषः (tat-ghōṣaḥ) - the sound thereof; च (ca) - also; इन्द्र-वाचकः (indra-vācakaḥ) - denotative of Indra;]
And when the Enya rivers rush toward, the sound thereof also denotes Indra.
“नदीसमुद्रघोषाश्च नादत्वाच्छ्रैष्ठ्यवाचकाः। नादो हि श्रैष्ठ्यवाची स्यादेवं घोषाः परेऽपि च॥”
“nadīsamudraghōṣāśca nādatvācchraiṣṭhyavācakāḥ। nādō hi śraiṣṭhyavācī syādēvaṁ ghōṣāḥ parē’pi ca॥”
[नदी + समुद्र (nadī + samudra) - rivers and the ocean; घोषाः (ghōṣāḥ) - sounds; च (ca) - and; नादत्वात् (nādatvāt) - because of being nāda; श्रैष्ठ्य + वाचकाः (śraiṣṭhya + vācakāḥ) - denoting superiority; नादः (nādaḥ) - nāda; हि (hi) - indeed; श्रैष्ठ्य + वाची (śraiṣṭhya + vācī) - denoting superiority; स्यात् (syāt) - would be; एवम् (ēvam) - likewise; घोषाः (ghōṣāḥ) - sounds; परे + अपि (parē + api) - the others too; च (ca) - and;]
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।
iti।
[इति (iti) - thus;]
Thus.
तदर्थं च नद्य आपतन्ति।
tadarthaṁ ca nadya āpatanti।
[तदर्थम् (tadartham) - for that purpose; च (ca) - and; नद्यः (nadyaḥ) - the rivers; आपतन्ति (āpatanti) - flow into it;]
And for that purpose, the rivers flow into it.
“भूतादिभूतोऽम्बुनिधानमध्ये भूत्वा हरिः सर्वहरोऽतिधाम्ना। अगाधमम्भो विदधाति भस्म यो बाडवाग्निर्नृहरिर्विचिन्त्यः॥”
“bhūtādibhūtō’mbunidhānamadhyē bhūtvā hariḥ sarvaharō’tidhāmnā। agādhamambhō vidadhāti bhasma yō bāḍavāgnirnr̥harirvicintyaḥ॥”
[भूत-आदिभूतः (bhūta-ādibhūtaḥ) - the primal source of beings; अम्बु-निधान-मध्ये (ambu-nidhāna-madhyē) - in the midst of the ocean; भूत्वा (bhūtvā) - being situated; हरिः (hariḥ) - Hari; सर्व-हरः (sarva-haraḥ) - the destroyer of all; अति-धाम्ना (ati-dhāmnā) - by his surpassing radiance; अगाधम् (agādham) - unfathomable; अम्भः (ambhaḥ) - water; विदधाति (vidadhāti) - reduces; भस्म (bhasma) - to ash; यः (yaḥ) - that which; बाडव-अग्निः (bāḍava-agniḥ) - the submarine fire; नृहरिः (nr̥hariḥ) - as Nṛhari; विचिन्त्यः (vicintyaḥ) - is to be contemplated;]
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।
iti vaihāyasasaṁhitāyām।
[]
Thus, in the Vaihāyasa Saṃhitā.
सुदुघाः सुष्ट्वपां दोहनकर्त्र्यः। स्फुरणापगमनमासां नास्तीति अनपस्फुरः नित्यचलनस्वभावाः। अपगतस्फुरणत्वेन सोमं गृभायत। अचलत्वेन मनो वा॥
sudughāḥ suṣṭvapāṁ dōhanakartryaḥ। sphuraṇāpagamanamāsāṁ nāstīti anapasphuraḥ nityacalanasvabhāvāḥ। apagatasphuraṇatvēna sōmaṁ gr̥bhāyata। acalatvēna manō vā॥
[सुदुघाः (sudughāḥ) - good milkers; सुष्टु + अपाम् (suṣṭu + apām) - well, of the waters; दोहन + कर्त्र्यः (dōhana + kartryaḥ) - those that perform the milking; स्फुरण + अपगमनम् (sphuraṇa + apagamanam) - cessation of movement; आसाम् (āsām) - in these; न + अस्ति + इति (na + asti + iti) - does not exist, and so; अनपस्फुरः (anapasphuraḥ) - not ceasing to move; नित्य + चलन + स्वभावाः (nitya + calana + svabhāvāḥ) - having perpetual motion as their nature; अपगत + स्फुरणत्वेन (apagata + sphuraṇatvēna) - because movement has ceased; सोमम् (sōmam) - Soma; गृभायत (gr̥bhāyata) - take hold of; अचलत्वेन (acalatvēna) - because of immobility; मनः (manaḥ) - the mind; वा (vā) - or;]
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॥
yō vyatīm̐raphāṇayat suyuktām̐ upa dāśuṣē। takvō nētā tadidvapurupamā yō amucyata॥ 7॥
[यः (yaḥ) - he who; व्यतीन् (vyatīn) - the surpassing gods; अफाणयत् (aphāṇayat) - expanded; सुयुक्तान् (suyuktān) - well-yoked; उप (upa) - near; दाशुषे (dāśuṣē) - the worshipper; तक्वः (takvaḥ) - speeding; नेता (nētā) - leader; तत् (tat) - that; इत् (it) - very; वपुः (vapuḥ) - form; उपमा (upamā) - likeness; यः (yaḥ) - he who; अमुच्यत (amucyata) - was released;]
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।
vyatīn viśēṣēṇādhikān dēvān aphāṇayat vistārayāmāsa। dāśuṣē yajamānāya tatsamīpē।
[व्यतीन् (vyatīn) - the surpassing ones; विशेषेण (viśēṣēṇa) - in a distinctive respect; अधिकान् (adhikān) - superior; देवान् (dēvān) - gods; अफाणयत् (aphāṇayat) - he caused to expand; विस्तारयामास (vistārayāmāsa) - he made them expand; दाशुषे (dāśuṣē) - for the giver; यजमानाय (yajamānāya) - for the sacrificer; तत्-समीपे (tat-samīpē) - in his vicinity;]
“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”
“phaṇa vistārē”
[फण (phaṇa) - verbal root meaning to expand; विस्तारे (vistārē) - in the sense of expansion;]
“Phaṇ, in the sense of expansion …”
इति धातोः।
iti dhātōḥ।
[इति (iti) - thus stated; धातोः (dhātōḥ) - from the verbal root;]
from the verbal root thus stated.
सुयुक्तान् सुयोगरतान्।
suyuktān suyōgaratān।
[सु + युक्तान् (su + yuktān) - those properly engaged; सु + योग + रतान् (su + yōga + ratān) - those devoted to excellent yoga;]
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॥”
“viśēṣēṇādhikatvēna vyatayō dēvatāḥ smr̥tāḥ। nityayōgaratāścaiva nārāyaṇaparāyaṇāḥ। ta ēva cēndriyātmānastān vistārayatīśvaraḥ। manaādīndriyāṇāṁ tu śaktivistāra ēva tu। vistārō dēvatānāṁ syād bhaktēṣu hariṇā kr̥taḥ॥”
[विशेषेण (viśēṣēṇa) - in a distinctive way; अधिकत्वेन (adhikatvēna) - because of superiority; व्यतयः (vyatayaḥ) - the vyatayas; देवताः (dēvatāḥ) - the deities; स्मृताः (smr̥tāḥ) - are known as; नित्य + योग + रताः (nitya + yōga + ratāḥ) - continually engaged in yoga; च + एव (ca + ēva) - and indeed; नारायण + परायणाः (nārāyaṇa + parāyaṇāḥ) - wholly devoted to Nārāyaṇa; ते + एव (tē + ēva) - those very ones; च (ca) - and; इन्द्रिय + आत्मानः (indriya + ātmānaḥ) - the selves of the faculties; तान् (tān) - them; विस्तारयति (vistārayati) - expands; ईश्वरः (īśvaraḥ) - the Lord; मनः + आदि + इन्द्रियाणाम् (manaḥ + ādi + indriyāṇām) - of the faculties beginning with the mind; तु (tu) - but as for; शक्ति + विस्तारः (śakti + vistāraḥ) - an expansion of power; एव (ēva) - only; तु (tu) - however; विस्तारः (vistāraḥ) - the expansion; देवतानाम् (dēvatānām) - of the deities; स्यात् (syāt) - would be; भक्तेषु (bhaktēṣu) - in devotees; हरिणा (hariṇā) - by Hari; कृतः (kr̥taḥ) - effected;]
“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।
iti prakāśasaṁhitāyām।
[]
Thus, in the Prakāśa Saṃhitā.
“चतुर्भिः साकं नवतिं च नामभिश्चक्रं न वृत्तं व्यतीँरवीविपत्” - ऋग्वेदसंहिता १/१५५
“caturbhiḥ sākaṁ navatiṁ ca nāmabhiścakraṁ na vr̥ttaṁ vyatīm̐ravīvipat” - r̥gvēdasaṁhitā 1/155
[चतुर्भिः (caturbhiḥ) - with four; साकम् (sākam) - together; नवतिम् (navatim) - ninety; च (ca) - and; नामभिः (nāmabhiḥ) - with names; चक्रम् (cakram) - wheel; न (na) - like; वृत्तम् (vr̥ttam) - rounded; व्यतीन् (vyatīn) - passing ones; अवीविपत् (avīvipat) - he set in motion;]
“Together with four names, he set the ninety passing ones in motion like a rounded wheel.” — Ṛgveda Saṃhitā 1/155
इति श्रुतिः।
iti śrutiḥ।
[इति (iti) - thus; श्रुतिः (śrutiḥ) - the Śruti;]
Thus says the Śruti.
“स मेन्द्रो मेधया स्पृणोतु।अमृतस्य देव धारणो भूयासम्। शरीरं मे विचर्षणम्।जिह्वा मे मधुमत्तमा।कर्णाभ्यां भूरि विश्रुवम्” - तैत्तिरीयोपनिषत् १/७
“sa mēndrō mēdhayā spr̥ṇōtu।amr̥tasya dēva dhāraṇō bhūyāsam। śarīraṁ mē vicarṣaṇam।jihvā mē madhumattamā।karṇābhyāṁ bhūri viśruvam” - taittirīyōpaniṣat 1/7
[सः (saḥ) - that one; मा (mā) - me; इन्द्रः (indraḥ) - Indra; मेधया (mēdhayā) - with intelligence; स्पृणोतु (spr̥ṇōtu) - may fill; अमृतस्य (amr̥tasya) - of immortality; देव (dēva) - O god; धारणः (dhāraṇaḥ) - bearer; भूयासम् (bhūyāsam) - may I become; शरीरम् (śarīram) - body; मे (mē) - my; विचर्षणम् (vicarṣaṇam) - vigorous; जिह्वा (jihvā) - tongue; मे (mē) - my; मधुमत्तमा (madhumattamā) - most honeyed; कर्णाभ्याम् (karṇābhyām) - with both ears; भूरि (bhūri) - much; विश्रुवम् (viśruvam) - may I hear;]
“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।
iti ca।
[इति (iti) - thus; च (ca) - and;]
And thus.
“न देवा यष्टिमादाय रक्षन्ति पशुपालवत्। यं तु रक्षितुमिच्छन्ति बुद्ध्या संयोजयन्ति तम्॥” - भारतम् ५/३५/५१
“na dēvā yaṣṭimādāya rakṣanti paśupālavat। yaṁ tu rakṣitumicchanti buddhyā saṁyōjayanti tam॥” - bhāratam 5/35/51
[न (na) - not; देवा (dēvā) - the gods; यष्टिम् + आदाय (yaṣṭim + ādāya) - taking up a staff; रक्षन्ति (rakṣanti) - protect; पशुपालवत् (paśupālavat) - like a herdsman; यं (yaṁ) - whomever; तु (tu) - but; रक्षितुम् + इच्छन्ति (rakṣitum + icchanti) - they wish to protect; बुद्ध्या (buddhyā) - with understanding; संयोजयन्ति (saṁyōjayanti) - they unite; तम् (tam) - that person;]
“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।
iti bhāratē।
[इति (iti) - thus; भारते (bhāratē) - in the Bhārata;]
Thus it is stated in the Bhārata.
तक्वो जगत्कर्ता।
takvō jagatkartā।
[तक्वः (takvaḥ) - Takva; जगत्-कर्ता (jagat-kartā) - creator of the world;]
Takva is the creator of the world.
“तक निर्माणे”
“taka nirmāṇē”
[तक् (tak) - the verbal root tak; निर्माणे (nirmāṇē) - in the sense of making;]
“The verbal root tak is used in the sense of making.”
इति धातोः।
iti dhātōḥ।
[इति (iti) - thus stated; धातोः (dhātōḥ) - from the verbal root;]
From the verbal root stated thus.
“न वर्तवे प्रसवःसर्गतक्तः” - ऋग्वेदसंहिता ३/३३/४
“na vartavē prasavaḥsargataktaḥ” - r̥gvēdasaṁhitā 3/33/4
[न (na) - not; वर्तवे (vartavē) - to be turned back; प्रसवः (prasavaḥ) - onward impulse; सर्ग-तक्तः (sarga-taktaḥ) - sped by the outflow;]
“The onward impulse, sped by the outflow, is not to be turned back.” — Ṛgveda Saṃhitā 3/33/4
इत्यादिप्रयोगाच्च।
ityādiprayōgācca।
[इति-आदि (iti-ādi) - such and similar expressions; प्रयोगात् (prayōgāt) - because of the usage; च (ca) - also;]
And also because of such and similar usage.
नेता च सर्वस्य।[56] तत् एव वपुः सः। यत् तत् जगत्कर्तृनेतृरूपम्।
nētā ca sarvasya।[56] tat ēva vapuḥ saḥ। yat tat jagatkartr̥nētr̥rūpam।
[नेता (nētā) - ruler; च (ca) - also; सर्वस्य (sarvasya) - of all; तत् (tat) - that; एव (ēva) - very; वपुः (vapuḥ) - body; सः (saḥ) - he; यत् (yat) - which; तत् (tat) - that; जगत्-कर्तृ-नेतृ-रूपम् (jagat-kartr̥-nētr̥-rūpam) - the form of the creator and ruler of the world;]
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॥”
“dēhadēhivibhāgaśca na kvacit paramēśvarē। guṇatadvadvibhāgō vā nēha nānētica śrutēḥ॥”
[देह-देहि-विभागः (dēha-dēhi-vibhāgaḥ) - distinction between the body and its indweller; च (ca) - and; न (na) - not; क्वचित् (kvacit) - anywhere; परमेश्वरे (paramēśvarē) - in the Supreme Lord; गुण-तद्वत्-विभागः (guṇa-tadvat-vibhāgaḥ) - distinction between a quality and its possessor; वा (vā) - or; न + इह (na + iha) - not here; नाना (nānā) - plurality; इति (iti) - thus; च (ca) - and; श्रुतेः (śrutēḥ) - because of the scriptural declaration;]
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।
iti pādmē।
[इति (iti) - thus; पाद्मे (pādmē) - in the Padma Purāṇa;]
Thus, in the Padma Purāṇa.
“तद् विज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यद् विभाति” - आथर्वणोपनिषत् २/२/१०
“tad vijñānēna paripaśyanti dhīrā ānandarūpamamr̥taṁ yad vibhāti” - ātharvaṇōpaniṣat 2/2/10
[तत् + विज्ञानेन (tat + vijñānēna) - through knowledge of that; परिपश्यन्ति (paripaśyanti) - fully behold; धीराः (dhīrāḥ) - the wise; आनन्द-रूपम् (ānanda-rūpam) - whose nature is bliss; अमृतम् (amr̥tam) - the immortal; यत् (yat) - which; विभाति (vibhāti) - shines forth;]
“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॥”
“saddēhaḥ sukhagandhaśca jñānabhāḥ satparākramaḥ। jñānajñānaḥ sukhasukhaḥ sa viṣṇuḥ paramō’kṣaraḥ॥”
[सत् + देहः (sat + dēhaḥ) - whose body is reality; सुख + गन्धः (sukha + gandhaḥ) - whose fragrance is bliss; च (ca) - and; ज्ञान + भाः (jñāna + bhāḥ) - whose radiance is knowledge; सत् + पराक्रमः (sat + parākramaḥ) - whose prowess is real; ज्ञान + ज्ञानः (jñāna + jñānaḥ) - the knowledge of knowledge; सुख + सुखः (sukha + sukhaḥ) - the bliss of bliss; सः (saḥ) - he; विष्णुः (viṣṇuḥ) - Viṣṇu; परमः (paramaḥ) - supreme; अक्षरः (akṣaraḥ) - imperishable;]
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।
ityādiśrutēśca।
[इति + आदि (iti + ādi) - such as this; श्रुतेः (śrutēḥ) - because of the scriptural revelation; च (ca) - and;]
And because of scriptural revelation such as this.
“विशुद्धविज्ञानमरीचिमालयासचित्ररत्नप्रकरप्रकाशया। प्रकाशिताशेषजगत्स्वरूपया प्रभुः सदाऽऽह्लादतनुर्विभूषितः॥”
“viśuddhavijñānamarīcimālayāsacitraratnaprakaraprakāśayā। prakāśitāśēṣajagatsvarūpayā prabhuḥ sadā’’hlādatanurvibhūṣitaḥ॥”
[विशुद्ध-विज्ञान (viśuddha-vijñāna) - pure knowledge; मरीचि-मालया (marīci-mālayā) - by the garland of rays; स-चित्र-रत्न-प्रकर (sa-citra-ratna-prakara) - with an array of variegated jewels; प्रकाशया (prakāśayā) - shining; प्रकाशित-अशेष-जगत्-स्वरूपया (prakāśita-aśēṣa-jagat-svarūpayā) - by which the nature of the entire universe is revealed; प्रभुः (prabhuḥ) - the Lord; सदा + आह्लाद-तनुः (sadā + āhlāda-tanuḥ) - whose form is perpetual bliss; विभूषितः (vibhūṣitaḥ) - is adorned;]
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।
iti puruṣōttamasaṁhitāyām।
[इति (iti) - thus; पुरुषोत्तमसंहितायाम् (puruṣōttamasaṁhitāyām) - in the Puruṣottama Saṃhitā;]
Thus, in the Puruṣottama Saṃhitā.
उपमा उपमायाम् उपमाविषये अमुच्यत त्यक्तोऽभवत्। निरुपम इत्यर्थः।
upamā upamāyām upamāviṣayē amucyata tyaktō’bhavat। nirupama ityarthaḥ।
[उपमा (upamā) - in comparison; उपमायाम् (upamāyām) - with respect to comparison; उपमा-विषये (upamā-viṣayē) - in the domain of comparison; अमुच्यत (amucyata) - he was released; त्यक्तः + अभवत् (tyaktaḥ + abhavat) - he became one left aside; निरुपमः (nirupamaḥ) - incomparable; इति (iti) - thus; अर्थः (arthaḥ) - the meaning;]
“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॥”
“alpākṣarēṇa śakyē’pi vaktuṁ bahvakṣaraṁ yadi। uktasyādhikyamēvātra niṣēdhē’śēṣatō bhavēt॥”
[अल्प + अक्षरेण (alpa + akṣarēṇa) - in few syllables; शक्ये + अपि (śakyē + api) - though it is possible; वक्तुम् (vaktum) - to express; बहु + अक्षरम् (bahu + akṣaram) - in many syllables; यदि (yadi) - if; उक्तस्य (uktasya) - of what is uttered; अधिक्यम् + एव (adhikyam + ēva) - mere redundancy; अत्र (atra) - here; निषेधे (niṣēdhē) - in a negation; अशेषतः (aśēṣataḥ) - entirely; भवेत् (bhavēt) - would result;]
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।
iti śabdanirṇayē।
[इति (iti) - thus; शब्दनिर्णये (śabdanirṇayē) - in the Śabdanirṇaya;]
Thus, in the Śabdanirṇaya.
अतीदु॑ श॒क्र ओ॑हत॒ इन्द्रो॒ विश्वा॒ अति॒ द्विषः॑। भि॒नत् क॒नीन॑ ओद॒नं प॒च्यमा॑नं प॒रो गि॒रा॥ ८॥
atīdu śakra ōhata indrō viśvā ati dviṣaḥ। bhinat kanīna ōdanaṁ pacyamānaṁ parō girā॥ 8॥
[अति + इत् + उ (ati + it + u) - indeed beyond; शक्रः (śakraḥ) - the mighty one; ओहत (ōhata) - carries across; इन्द्रः (indraḥ) - Indra; विश्वा (viśvā) - all; अति (ati) - beyond; द्विषः (dviṣaḥ) - enemies; भिनत् (bhinat) - split apart; कनीनः (kanīnaḥ) - the youth; ओदनम् (ōdanam) - cooked-rice dish; पच्यमानम् (pacyamānam) - being cooked; परः (paraḥ) - supreme; गिरा (girā) - by speech;]
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।
viśvā viśvān dviṣaḥ ajñānapāpādīn atītya śaktō viṣṇuḥ svabhaktānativahatyēva hi।
[विश्वा (viśvā) - all; विश्वान् (viśvān) - all; द्विषः (dviṣaḥ) - adversaries; अज्ञान + पाप + आदीन् (ajñāna + pāpa + ādīn) - ignorance, sin, and the like; अतीत्य (atītya) - having passed beyond; शक्तः (śaktaḥ) - powerful; विष्णुः (viṣṇuḥ) - Viṣṇu; स्व + भक्तान् (sva + bhaktān) - his own devotees; अतिवहति (ativahati) - carries across; एव (ēva) - indeed; हि (hi) - certainly;]
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
“yamēvaiṣa vr̥ṇutē tēna labhyastasyaiṣa ātmā vivr̥ṇutē tanūṁ svām” - ātharvaṇōpaniṣat 3/2/3
[यम् + एव (yam + ēva) - only the one whom; एषः (ēṣaḥ) - he; वृणुते (vr̥ṇutē) - chooses; तेन (tēna) - by that one; लभ्यः (labhyaḥ) - is attainable; तस्य (tasya) - to that one; एषः (ēṣaḥ) - this; आत्मा (ātmā) - Self; विवृणुते (vivr̥ṇutē) - reveals; तनूम् (tanūm) - form; स्वाम् (svām) - his own;]
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
“tēṣāmahaṁ samuddhartā mr̥tyusaṁsārasāgarāt। bhavāmi nacirāt pārtha mayyāvēśitacētasām॥” - bhagavadgītā 12/7
[तेषाम् (tēṣām) - for them; अहम् (aham) - I; समुद्धर्ता (samuddhartā) - deliverer; मृत्यु + संसार + सागरात् (mr̥tyu + saṁsāra + sāgarāt) - from the ocean of death and transmigration; भवामि (bhavāmi) - become; न + चिरात् (na + cirāt) - before long; पार्थ (pārtha) - O Pārtha; मयि (mayi) - on me; आवेशित (āvēśita) - fixed; चेतसाम् (cētasām) - of those whose minds;]
“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।
ityādiprasiddhimuśabdēnāha।
[इति + आदि (iti + ādi) - this and similar passages; प्रसिद्धिम् (prasiddhim) - the established teaching; उ + शब्देन (u + śabdēna) - by the syllable u; आह (āha) - states;]
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।
dviṣaḥ atītya, atiśayēnātmānaṁ pratyōhata ityatiśabdadvayārthaḥ। ōdanam undatēḥ karmabandhanam। abhinad bhagavān kānīnō bādarāyaṇaḥ, paraḥ paramātmā, girā ēva pacyamānaṁ paripākakālē।
[द्विषः (dviṣaḥ) - enemies; अतीत्य (atītya) - having gone beyond; अतिशयेन (atiśayēna) - exceedingly; आत्मानम् (ātmānam) - himself; प्रति + ओहत (prati + ōhata) - warded off from; इति (iti) - thus; अति-शब्द-द्वय-अर्थः (ati-śabda-dvaya-arthaḥ) - meaning of the two occurrences of the word ati; ओदनम् (ōdanam) - odana; उन्दतेः (undatēḥ) - derived from the verb undati; कर्म-बन्धनम् (karma-bandhanam) - karmic bondage; अभिनत् (abhinat) - broke apart; भगवान् (bhagavān) - the Lord; कानीनः (kānīnaḥ) - maiden-born; बादरायणः (bādarāyaṇaḥ) - Bādarāyaṇa; परः (paraḥ) - transcendent; परमात्मा (paramātmā) - the Supreme Self; गिरा (girā) - by speech; एव (ēva) - alone; पच्यमानम् (pacyamānam) - being brought to maturation; परिपाक-काले (paripāka-kālē) - at the time of full maturation;]
“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॥”
“saṁślēṣādōdanaṁ karma pacyamānaṁ giraiva hi। abhinad bhagavān vyāsaḥ svabhaktānāmaśēṣataḥ॥”
[संश्लेषात् (saṁślēṣāt) - owing to conjunction; ओदनम् (ōdanam) - karmic bondage termed odana; कर्म (karma) - karma; पच्यमानम् (pacyamānam) - being brought to fruition; गिरा (girā) - by speech; एव (ēva) - alone; हि (hi) - for; अभिनत् (abhinat) - shattered; भगवान् (bhagavān) - the Blessed Lord; व्यासः (vyāsaḥ) - Vyāsa; स्वभक्तानाम् (svabhaktānām) - of his own devotees; अशेषतः (aśēṣataḥ) - without remainder;]
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।
iti vyāsasaṁhitāyām।
[इति (iti) - thus; व्याससंहितायाम् (vyāsasaṁhitāyām) - in the Vyāsa Saṃhitā;]
Thus, in the Vyāsa Saṃhitā.
अ॒र्भ॒को न कु॑मार॒कोऽधि॑ तिष्ठ॒न् नवं॒ रथ॑म्।सप॑क्षन्महि॒षं मृ॒गं पि॒त्रे मा॒त्रे वि॑भु॒क्रतु॑म्॥ ९॥
arbhakō na kumārakō’dhi tiṣṭhan navaṁ ratham।sapakṣanmahiṣaṁ mr̥gaṁ pitrē mātrē vibhukratum॥ 9॥
[अर्भकः (arbhakaḥ) - a child; न (na) - like; कुमारकः (kumārakaḥ) - the base slayer; अधि (adhi) - upon; तिष्ठन् (tiṣṭhan) - mounting; नवम् (navam) - a new; रथम् (ratham) - chariot; स (sa) - he; पक्षन् (pakṣan) - taking along; महिषम् (mahiṣam) - the buffalo; मृगम् (mr̥gam) - the wild beast; पित्रे (pitrē) - for the father; मात्रे (mātrē) - for the mother; विभुक्रतुम् (vibhukratum) - of manifold intelligence;]
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।
arbhakaḥ iva sthitaḥ। navaṁ ratham adhyatiṣṭhat। kumārakaḥ kutsitamārakaḥ। arbhaka iva sūkṣmadēhaḥ pūrvampūrvaṁ dēhaṁ parityajya navannavaṁ dēhamadhyatiṣṭhajjīvamādāya।
[अर्भकः (arbhakaḥ) - an infant; इव (iva) - like; स्थितः (sthitaḥ) - was situated; नवम् (navam) - new; रथम् (ratham) - chariot; अध्यतिष्ठत् (adhyatiṣṭhat) - mounted; कुमारकः (kumārakaḥ) - Kumāraka; कुत्सित-मारकः (kutsita-mārakaḥ) - slayer of the vile; अर्भक (arbhaka) - an infant; इव (iva) - like; सूक्ष्म-देहः (sūkṣma-dēhaḥ) - subtle-bodied; पूर्वम् पूर्वम् (pūrvam pūrvam) - each preceding; देहम् (dēham) - body; परित्यज्य (parityajya) - having abandoned; नवम् नवम् (navam navam) - each new; देहम् (dēham) - body; अध्यतिष्ठत् (adhyatiṣṭhat) - occupied; जीवम् (jīvam) - the jīva; आदाय (ādāya) - taking along;]
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॥”
“jīvadēhaṁ parityajya saha jīvēna cēśvaraḥ। jīvasyānyaśarīraṁ[67]ca samutpādya viśatyajaḥ॥”
[जीव-देहम् (jīva-dēham) - the jīva's body; परित्यज्य (parityajya) - having abandoned; सह (saha) - together with; जीवेन (jīvēna) - the jīva; च (ca) - and; ईश्वरः (īśvaraḥ) - the Lord; जीवस्य (jīvasya) - for the jīva; अन्य-शरीरम् (anya-śarīram) - another body; च (ca) - and; समुत्पाद्य (samutpādya) - having produced; विशति (viśati) - enters; अजः (ajaḥ) - the unborn one;]
Having abandoned the jīva's body, the unborn Lord, together with the jīva, produces another body for the jīva and enters it.
इति मान्यसंहितायाम्।
iti mānyasaṁhitāyām।
[इति (iti) - thus; मान्यसंहितायाम् (mānyasaṁhitāyām) - in the Mānya Saṃhitā;]
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।
kumārakaḥ iva arbhakaḥ sūkṣmadēha iti vā। arbhakaḥ sūkṣmadēhō’pi na kumārakaḥ iti vā। sapakṣat paripakvajñānādiguṇamakarōt। mahiṣaṁ mahāntaṁ brahmāṇam। mr̥gaṁ mr̥gayantaṁ svātmānam। pitrē svasmai mātrē lakṣmyai vibhukratuṁ pitr̥mātr̥viṣayē pūrṇajñānaṁ punaḥ pūrayāmāsētyarthaḥ।
[कुमारकः (kumārakaḥ) - young boy; इव (iva) - like; अर्भकः (arbhakaḥ) - the child; सूक्ष्म-देहः (sūkṣma-dēhaḥ) - one with a subtle body; इति (iti) - thus understood; वा (vā) - or; अर्भकः (arbhakaḥ) - the child; सूक्ष्म-देहः (sūkṣma-dēhaḥ) - one with a subtle body; अपि (api) - although; न (na) - not; कुमारकः (kumārakaḥ) - a young boy; इति (iti) - thus understood; वा (vā) - alternatively; सपक्षत् (sapakṣat) - he brought him to maturity; परिपक्व-ज्ञान-आदि-गुणम् (paripakva-jñāna-ādi-guṇam) - possessing mature knowledge and other qualities; अकरोत् (akarōt) - he made him; महिषं (mahiṣaṁ) - the mighty one; महान्तं (mahāntaṁ) - great; ब्रह्माणम् (brahmāṇam) - Brahmā; मृगं (mr̥gaṁ) - the seeker; मृगयन्तं (mr̥gayantaṁ) - seeking; स्व-आत्मानम् (sva-ātmānam) - his own self; पित्रे (pitrē) - for the father; स्वस्मै (svasmai) - for himself; मात्रे (mātrē) - for the mother; लक्ष्म्यै (lakṣmyai) - for Lakṣmī; विभु-क्रतुं (vibhu-kratuṁ) - one possessing comprehensive understanding; पितृ-मातृ-विषये (pitr̥-mātr̥-viṣayē) - concerning father and mother; पूर्ण-ज्ञानं (pūrṇa-jñānaṁ) - complete knowledge; पुनः (punaḥ) - again; पूरयामास (pūrayāmāsa) - he made complete; इति (iti) - thus; अर्थः (arthaḥ) - the meaning;]
“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॥”
“jñānapūrṇaṁ vidhātāraṁ mōkṣadānēna kēśavaḥ।svaputraṁ pūrayāmāsa mahiṣaṁ mahatāṁ mahān॥”
[ज्ञान-पूर्णम् (jñāna-pūrṇam) - full of knowledge; विधातारम् (vidhātāram) - the creator; मोक्ष-दानेन (mōkṣa-dānēna) - by granting liberation; केशवः (kēśavaḥ) - Keśava; स्व-पुत्रम् (sva-putram) - his own son; पूरयामास (pūrayāmāsa) - brought to completion; महिषम् (mahiṣam) - the mighty one; महताम् (mahatām) - among the great; महान् (mahān) - the greatest;]
Keśava, the greatest among the great, brought his own son—the mighty creator, full of knowledge—to completion by granting him liberation.
इति प्रवृत्ते।
iti pravr̥ttē।
[इति (iti) - thus; प्रवृत्ते (pravr̥ttē) - when it had taken place;]
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।”
“prapra vastriṣṭubhamiṣamarcata prārcata yō vyatīm̐raphāṇayaditi prajñātā anuṣṭubhaḥ śaṁsati। tad yathēha cēha cāpathēna caritvā panthānaṁ paryavēyāt tādr̥k tad yat prajñātā anuṣṭubhaḥ śaṁsati।”
[प्र + प्र (pra + pra) - forward, forward; वः (vaḥ) - for yourselves; त्रिष्टुभम् (triṣṭubham) - the Triṣṭubh verse; इषम् (iṣam) - nourishing; अर्चत (arcata) - praise; प्र + अर्चत (pra + arcata) - praise forth; यः (yaḥ) - him who; व्यतीन् (vyatīn) - the adversaries; रफाणयत् (raphāṇayat) - routed; इति (iti) - thus; प्रज्ञाता (prajñātā) - well-known; अनुष्टुभः (anuṣṭubhaḥ) - Anuṣṭubh verses; शंसति (śaṁsati) - he recites; तत् (tat) - that; यथा (yathā) - just as; इह + च (iha + ca) - here; इह + च (iha + ca) - and there; अपथेन (apathēna) - off the path; चरित्वा (caritvā) - having wandered; पन्थानम् (panthānam) - the path; पर्यवेयात् (paryavēyāt) - one might find again; तादृक् (tādr̥k) - such; तत् (tat) - is that; यत् (yat) - when; प्रज्ञाता (prajñātā) - well-known; अनुष्टुभः (anuṣṭubhaḥ) - Anuṣṭubh verses; शंसति (śaṁsati) - he recites;]
“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।
yathāsthitāḥ prajñātāḥ। itastataḥ saṁyōjanaṁ vinā yathāsthitaśaṁsanaṁ pathaḥ prāptiḥ।
[यथास्थिताः (yathāsthitāḥ) - as they stand; प्रज्ञाताः (prajñātāḥ) - the designated verses; इतस् + ततः (itas + tataḥ) - from here and there; संयोजनम् (saṁyōjanam) - combination; विना (vinā) - without; यथास्थित-शंसनम् (yathāsthita-śaṁsanam) - recitation as arranged; पथः (pathaḥ) - of the path; प्राप्तिः (prāptiḥ) - attainment;]
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।”
“sa yō vyāptō gataśrīriva manyētāvihr̥taṁ ṣōḷaśinaṁ śaṁsayēnnēcchandasāṁ kr̥cchrādavapadyā ityatha yaḥ pāpmānamapajighāṁsuḥ syād vihr̥taṁ ṣōḷaśinaṁ śaṁsayēd vyatiṣakta iva vai puruṣaḥ pāpmanā vyatiṣaktamēvāsmai tat pāpmānaṁ śamalamapa hantyapa pāpmānaṁ hatē ya ēvaṁ vēda।”
[सः (saḥ) - that person; यः (yaḥ) - who; व्याप्तः (vyāptaḥ) - overcome; गतश्रीः (gataśrīḥ) - bereft of prosperity; इव (iva) - as though; मन्येत (manyēta) - should consider himself; अविहृतम् (avihr̥tam) - uninterwoven; षोळशिनम् (ṣōḷaśinam) - the Ṣoḷaśin; शंसयेत् (śaṁsayēt) - should have recited; न + इत् (na + it) - certainly not; छन्दसाम् (chandasām) - of the metres; कृच्छ्रात् (kr̥cchrāt) - because of difficulty; अवपद्यै (avapadyai) - may I fall down; इति (iti) - with this thought; अथ (atha) - and then; यः (yaḥ) - who; पाप्मानम् (pāpmānam) - evil; अपजिघांसुः (apajighāṁsuḥ) - wishing to strike away; स्यात् (syāt) - should be; विहृतम् (vihr̥tam) - interwoven; षोळशिनम् (ṣōḷaśinam) - the Ṣoḷaśin; शंसयेत् (śaṁsayēt) - should have recited; व्यतिषक्तः (vyatiṣaktaḥ) - intertwined; इव (iva) - as though; वै (vai) - indeed; पुरुषः (puruṣaḥ) - a person; पाप्मना (pāpmanā) - with evil; व्यतिषक्तम् (vyatiṣaktam) - intertwined; एव (ēva) - precisely; अस्मै (asmai) - for him; तत् (tat) - that recitation; पाप्मानम् (pāpmānam) - evil; शमलम् (śamalam) - defilement; अप हन्ति (apa hanti) - strikes away; अप (apa) - away; पाप्मानम् (pāpmānam) - evil; हते (hatē) - he strikes; यः (yaḥ) - who; एवम् (ēvam) - thus; वेद (vēda) - knows;]
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।
vyāptō viśēṣēṇāpannaḥ। avihr̥tam asaṁsr̥ṣṭam। kr̥cchrāt ayathāsthitaśaṁsananimittād duḥkhādavāggatiṁ gataśrīkatāmēva na prāpnuyām।
[व्याप्तः (vyāptaḥ) - beset; विशेषेण + आपन्नः (viśēṣēṇa + āpannaḥ) - especially afflicted; अविहृतम् (avihr̥tam) - unseparated; असंसृष्टम् (asaṁsr̥ṣṭam) - uncombined; कृच्छ्रात् (kr̥cchrāt) - because of hardship; अयथास्थित (ayathāsthita) - contrary to the proper order; शंसन (śaṁsana) - recitation; निमित्तात् (nimittāt) - caused by; दुःखात् (duḥkhāt) - because of suffering; अवाक् + गतिम् (avāk + gatim) - a downward course; गतश्रीकताम् (gataśrīkatām) - the condition of having lost prosperity; एव (ēva) - precisely; न (na) - not; प्राप्नुयाम् (prāpnuyām) - may I attain;]
“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॥”
“vilōmaḥ śatrujayakr̥t saṁsargaḥ pāpanāśanaḥ।yathāsthitaḥ śrīkaraḥ syāt svādhyāyaḥ śaṁsanē’pica॥”
[विलोमः (vilōmaḥ) - in reverse order; शत्रु + जय + कृत् (śatru + jaya + kr̥t) - effecting victory over enemies; संसर्गः (saṁsargaḥ) - in combined form; पाप + नाशनः (pāpa + nāśanaḥ) - destroying sin; यथास्थितः (yathāsthitaḥ) - in its established order; श्री + करः (śrī + karaḥ) - bringing prosperity; स्यात् (syāt) - should be; स्वाध्यायः (svādhyāyaḥ) - Vedic self-recitation; शंसने (śaṁsanē) - in recitation; अपि (api) - also; च (ca) - and;]
“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।
iti pravr̥ttē।
[इति (iti) - thus; प्रवृत्ते (pravr̥ttē) - when it is undertaken;]
When it is undertaken thus...
“गतश्रियः श्रियोऽहानिं पापहानिं परस्य च।संसर्गश्छन्दसां कुर्याच्छ्रियो वृद्धिं यथास्थितः॥”
“gataśriyaḥ śriyō’hāniṁ pāpahāniṁ parasya ca।saṁsargaśchandasāṁ kuryācchriyō vr̥ddhiṁ yathāsthitaḥ॥”
[गत-श्रियः (gata-śriyaḥ) - of one whose prosperity has departed; श्रियः (śriyaḥ) - of prosperity; अहानिम् (ahānim) - non-diminution; पाप-हानिम् (pāpa-hānim) - destruction of sin; परस्य (parasya) - of another; च (ca) - and; संसर्गः (saṁsargaḥ) - association; छन्दसाम् (chandasām) - with the Vedas; कुर्यात् (kuryāt) - would bring about; श्रियः (śriyaḥ) - of prosperity; वृद्धिम् (vr̥ddhim) - increase; यथा-स्थितः (yathā-sthitaḥ) - remaining as established;]
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।
iti svādhyāyatattvē।
[इति (iti) - thus; स्वाध्याय + तत्त्वे (svādhyāya + tattvē) - in the Svādhyāyatattva;]
Thus, in the Svādhyāyatattva.
“किञ्चित्त्वे चोभयत्त्वे च संशये सदृशे तथा।इवशब्दः प्रयुज्येत न्यक्कारेऽपिच पण्डितैः॥”
“kiñcittvē cōbhayattvē ca saṁśayē sadr̥śē tathā।ivaśabdaḥ prayujyēta nyakkārē’pica paṇḍitaiḥ॥”
[किञ्चित्त्वे (kiñcittvē) - in expressing a slight degree; च + उभयत्त्वे (ca + ubhayattvē) - and in expressing bothness; च (ca) - and; संशये (saṁśayē) - in doubt; सदृशे (sadr̥śē) - in similarity; तथा (tathā) - likewise; इव-शब्दः (iva-śabdaḥ) - the word iva; प्रयुज्येत (prayujyēta) - should be employed; न्यक्कारे (nyakkārē) - in disparagement; अपि + च (api + ca) - also; पण्डितैः (paṇḍitaiḥ) - by the learned;]
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।
iti śabdanirṇayē।
[इति (iti) - thus; शब्दनिर्णये (śabdanirṇayē) - in the Śabdanirṇaya;]
Thus, in the Śabdanirṇaya.
अतो गतश्रीत्वसंशयेऽपीत्यर्थः।
atō gataśrītvasaṁśayē’pītyarthaḥ।
[अतः (ataḥ) - for this reason; गत-श्रीत्व (gata-śrītva) - the state of having lost splendor; संशये (saṁśayē) - when there is doubt; अपि (api) - even; इति (iti) - thus; अर्थः (arthaḥ) - the meaning;]
For this reason, the meaning is: “even when there is doubt about the state of having lost splendor.”
इतस्ततो विशेषेण संहृतं संयोजितं विहृतम्।
itastatō viśēṣēṇa saṁhr̥taṁ saṁyōjitaṁ vihr̥tam।
[इतः + ततः (itaḥ + tataḥ) - from here and there; विशेषेण (viśēṣēṇa) - in a distinct manner; संहृतम् (saṁhr̥tam) - gathered together; संयोजितम् (saṁyōjitam) - conjoined; विहृतम् (vihr̥tam) - dispersed;]
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॥”
“pāpānāṁ vyatiṣaktatvād vyatiṣaktaṁ vināśakam। dhanasyāvyatiṣaṅgēṇa vyatiṣaṅgō’vināśakaḥ। sadr̥śaṁ sadr̥śasyaiva yataḥ syāt pravināśakam। tathā’pyaprāptanāśasya dhanasya balavattvataḥ। śaknuyānna vināśāya pāpasyēcchāsamēdhitam। saṁsr̥ṣṭaṁ syād vināśāya nahīcchā dhanasaṅkṣayē॥”
[पापानाम् (pāpānām) - of sins; व्यतिषक्तत्वात् (vyatiṣaktatvāt) - because of being mutually intermingled; व्यतिषक्तम् (vyatiṣaktam) - what is intermingled; विनाशकम् (vināśakam) - destructive; धनस्य (dhanasya) - of wealth; अव्यतिषङ्गेण (avyatiṣaṅgēṇa) - because of non-intermixture; व्यतिषङ्गः (vyatiṣaṅgaḥ) - intermixture; अविनाशकः (avināśakaḥ) - non-destructive; सदृशम् (sadr̥śam) - what is similar; सदृशस्य (sadr̥śasya) - of what is similar; एव (ēva) - only; यतः (yataḥ) - since; स्यात् (syāt) - would be; प्रविनाशकम् (pravināśakam) - completely destructive; तथा + अपि (tathā + api) - even so; अप्राप्तनाशस्य (aprāptanāśasya) - that has not undergone destruction; धनस्य (dhanasya) - of wealth; बलवत्त्वतः (balavattvataḥ) - because of its strength; शक्नुयात् (śaknuyāt) - would be capable; न (na) - not; विनाशाय (vināśāya) - of destroying; पापस्य (pāpasya) - sin; इच्छा-समेधितम् (icchā-samēdhitam) - augmented by desire; संसृष्टम् (saṁsr̥ṣṭam) - what is commingled; स्यात् (syāt) - would serve; विनाशाय (vināśāya) - for destruction; न + हि (na + hi) - for not; इच्छा (icchā) - desire; धन-सङ्क्षये (dhana-saṅkṣayē) - for the depletion of wealth;]
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।
iti svādhyāyatattvē।
[इति (iti) - thus; स्वाध्यायतत्त्वे (svādhyāyatattvē) - in the Svādhyāyatattva;]
Thus, in the Svādhyāyatattva.
अव्यतिषक्तत्वं च मोक्षे वर्तत इत्यत्रोभयार्थ इवशब्दः। एवम्भूतेन शंसनेन पाप्मानमपहन्ति। शमलं रागादिकं च। पापस्य पृथगुक्तेः।
avyatiṣaktatvaṁ ca mōkṣē vartata ityatrōbhayārtha ivaśabdaḥ। ēvambhūtēna śaṁsanēna pāpmānamapahanti। śamalaṁ rāgādikaṁ ca। pāpasya pr̥thaguktēḥ।
[अव्यतिषक्तत्वम् (avyatiṣaktatvam) - the state of not being intermingled; च (ca) - also; मोक्षे (mōkṣē) - in liberation; वर्तते (vartatē) - obtains; इति (iti) - thus; अत्र (atra) - here; उभयार्थः (ubhayārthaḥ) - bearing both meanings; इव-शब्दः (iva-śabdaḥ) - the word iva; एवम्-भूतेन (ēvam-bhūtēna) - of such a kind; शंसनेन (śaṁsanēna) - by praise; पाप्मानम् (pāpmānam) - sin; अपहन्ति (apahanti) - one destroys; शमलम् (śamalam) - impurity; राग-आदिकम् (rāga-ādikam) - attachment and the like; च (ca) - and; पापस्य (pāpasya) - of sin; पृथक्-उक्तेः (pr̥thak-uktēḥ) - because of its separate mention;]
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॥”
“śamalaṁ pāpamuddiṣṭaṁ rāgadvēṣādikaṁ tathā। aparādhaśca śamalaṁ malaṁ ca śamalaṁ viduḥ॥”
[शमलम् (śamalam) - the term śamala; पापम् (pāpam) - sin; उद्दिष्टम् (uddiṣṭam) - is stated to denote; राग-द्वेष-आदिकम् (rāga-dvēṣa-ādikam) - desire aversion and the like; तथा (tathā) - likewise; अपराधः + च (aparādhaḥ + ca) - offense too; शमलम् (śamalam) - śamala; मलम् + च (malam + ca) - and impurity; शमलम् (śamalam) - śamala; विदुः (viduḥ) - they understand;]
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।
iti śabdanirṇayē।
[इति (iti) - thus; शब्दनिर्णये (śabdanirṇayē) - in the Śabdanirṇaya;]
Thus, in the Śabdanirṇaya.
य एवम् उपास्ते सोऽपि पाप्मानमपहन्ति।
ya ēvam upāstē sō’pi pāpmānamapahanti।
[यः (yaḥ) - he who; एवम् (ēvam) - thus; उपास्ते (upāstē) - meditates; सः + अपि (saḥ + api) - he also; पाप्मानम् (pāpmānam) - sin; अपहन्ति (apahanti) - destroys;]
He who meditates thus also destroys sin.
“ऋक्षु संसृज्यमानासु प्रोच्यमानं जनार्दनम्। पुंसंसृष्टस्य पापस्य निहन्तारं विशेषतः। तत्प्रसादेन मुक्तस्य पापासंसृष्टतामपि। ध्यायन् कर्माणि कृत्वाऽपि मुच्यते सर्वपातकैः॥”
“r̥kṣu saṁsr̥jyamānāsu prōcyamānaṁ janārdanam। puṁsaṁsr̥ṣṭasya pāpasya nihantāraṁ viśēṣataḥ। tatprasādēna muktasya pāpāsaṁsr̥ṣṭatāmapi। dhyāyan karmāṇi kr̥tvā’pi mucyatē sarvapātakaiḥ॥”
[ऋक्षु (r̥kṣu) - among the Ṛc verses; संसृज्यमानासु (saṁsr̥jyamānāsu) - while they are being combined; प्रोच्यमानम् (prōcyamānam) - being proclaimed; जनार्दनम् (janārdanam) - Janārdana; पुंसा + संसृष्टस्य (puṁsā + saṁsr̥ṣṭasya) - attached to a person; पापस्य (pāpasya) - of sin; निहन्तारम् (nihantāram) - the destroyer; विशेषतः (viśēṣataḥ) - particularly; तत् + प्रसादेन (tat + prasādēna) - by His grace; मुक्तस्य (muktasya) - of one who has been liberated; पाप + असंसृष्टताम् (pāpa + asaṁsr̥ṣṭatām) - the state of being unassociated with sin; अपि (api) - also; ध्यायन् (dhyāyan) - meditating upon; कर्माणि (karmāṇi) - actions; कृत्वा + अपि (kr̥tvā + api) - even after performing; मुच्यते (mucyatē) - one is freed; सर्व + पातकैः (sarva + pātakaiḥ) - from all transgressions;]
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।
iti pravr̥ttē।
[इति (iti) - thus; प्रवृत्ते (pravr̥ttē) - when commenced;]
When thus commenced…
4.1. मीमांसकादिमतनिरासः
4.1. mīmāṁsakādimatanirāsaḥ
[मीमांसक-आदि (mīmāṁsaka-ādi) - the Mīmāṃsakas and others; मत (mata) - doctrines; निरासः (nirāsaḥ) - refutation;]
Refutation of the doctrines of the Mīmāṃsakas and others
नचैवमादिवाक्यानां स्वार्थे प्रामाण्याभावः। सिद्धार्थे प्रामाण्यस्य साधितत्वात्। अविरोधाच्च। नच बह्वर्थेषु तात्पर्यकल्पने कल्पनागौरवम्। वचनेनैव प्रतीयमानत्वादर्थस्य कल्पनाभावात्।
nacaivamādivākyānāṁ svārthē prāmāṇyābhāvaḥ। siddhārthē prāmāṇyasya sādhitatvāt। avirōdhācca। naca bahvarthēṣu tātparyakalpanē kalpanāgauravam। vacanēnaiva pratīyamānatvādarthasya kalpanābhāvāt।
[न + च (na + ca) - nor; एवम् + आदि + वाक्यानाम् (ēvam + ādi + vākyānām) - of statements such as these; स्व + अर्थे (sva + arthē) - with regard to their own meaning; प्रामाण्य + अभावः (prāmāṇya + abhāvaḥ) - absence of validity; सिद्ध + अर्थे (siddha + arthē) - with regard to an established fact; प्रामाण्यस्य (prāmāṇyasya) - of validity; साधितत्वात् (sādhitatvāt) - because it has been demonstrated; अविरोधात् + च (avirōdhāt + ca) - and because there is no contradiction; न + च (na + ca) - nor; बहु + अर्थेषु (bahu + arthēṣu) - with respect to multiple meanings; तात्पर्य + कल्पने (tātparya + kalpanē) - in construing the purport; कल्पना + गौरवम् (kalpanā + gauravam) - burden of postulation; वचनेन + एव (vacanēna + ēva) - by the statement itself; प्रतीयमानत्वात् (pratīyamānatvāt) - because it is apprehended; अर्थस्य (arthasya) - of the meaning; कल्पना + अभावात् (kalpanā + abhāvāt) - because there is no postulation;]
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।
naca vācanikastātparyārtha iti viśēṣaḥ। tanmānābhāvāt। yatra vācanikārthādanyastātparyārthaḥ pratīyatē laukikavākyēṣu, na tatra sākṣād vacanaṁ bōdhakam। vacanaliṅgakānumā hi sā। virōdhādamukhyavr̥ttirvā, āptatvaniścayē। āptatvāniścayē prāmāṇyamēva na bhavati। vēdavākyasya tu vācanikārthaṁ vinā naivānyō yujyatē। vācanikānāṁ tu bahūnāmapyavirōdhē svīkāryatā।
[न + च (na + ca) - nor; वाचनिकः (vācanikaḥ) - verbally expressed; तात्पर्य + अर्थः (tātparya + arthaḥ) - intended meaning; इति (iti) - of the form that; विशेषः (viśēṣaḥ) - distinction; तत् + मान + अभावात् (tat + māna + abhāvāt) - because there is no means of knowledge for that; यत्र (yatra) - where; वाचनिक + अर्थात् (vācanika + arthāt) - from the verbally expressed meaning; अन्यः (anyaḥ) - different; तात्पर्य + अर्थः (tātparya + arthaḥ) - intended meaning; प्रतीयते (pratīyatē) - is cognized; लौकिक + वाक्येषु (laukika + vākyēṣu) - in ordinary sentences; न (na) - not; तत्र (tatra) - there; साक्षात् (sākṣāt) - directly; वचनम् (vacanam) - the utterance; बोधकम् (bōdhakam) - conveys it; वचन + लिङ्गका (vacana + liṅgakā) - having the utterance as its inferential mark; अनुमा (anumā) - inference; हि (hi) - indeed; सा (sā) - that; विरोधात् (virōdhāt) - because of contradiction; अमुख्य + वृत्तिः (amukhya + vr̥ttiḥ) - secondary signification; वा (vā) - or; आप्तत्व + निश्चये (āptatva + niścayē) - when trustworthiness is ascertained; आप्तत्व + अनिश्चये (āptatva + aniścayē) - when trustworthiness is not ascertained; प्रामाण्यम् (prāmāṇyam) - validity; एव (ēva) - at all; न (na) - not; भवति (bhavati) - exists; वेद + वाक्यस्य (vēda + vākyasya) - for a Vedic sentence; तु (tu) - however; वाचनिक + अर्थम् (vācanika + artham) - the verbally expressed meaning; विना (vinā) - apart from; न + एव (na + ēva) - certainly no; अन्यः (anyaḥ) - other meaning; युज्यते (yujyatē) - is tenable; वाचनिकानाम् (vācanikānām) - of verbally expressed meanings; तु (tu) - but; बहूनाम् (bahūnām) - many; अपि (api) - even; अविरोधे (avirōdhē) - when there is no contradiction; स्वीकार्यता (svīkāryatā) - acceptability;]
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
“svāpyayasampattyōranyatarāpēkṣamāviṣkr̥taṁ hi” - brahmasūtram 4/4/16
[स्वाप्यय-सम्पत्त्योः (svāpyaya-sampattyōḥ) - of deep sleep and final attainment; अन्यतर-अपेक्षम् (anyatara-apēkṣam) - with reference to either one; आविष्कृतम् (āviṣkr̥tam) - is revealed; हि (hi) - for;]
“For it is revealed with reference to either deep sleep or final attainment.” — Brahma Sūtra 4/4/16
इति सूत्रम्।
iti sūtram।
[इति (iti) - thus; सूत्रम् (sūtram) - the sūtra;]
Thus reads the sūtra.
“वानात् सूतेर्देवनाद् वासुदेवो वासाद् द्युतेश्छादनात् क्रीडया च। बलादसुत्वाद् दातृतो वर्तनाच्च तं वासुदेवं प्रवदन्तिवेदाः॥”
“vānāt sūtērdēvanād vāsudēvō vāsād dyutēśchādanāt krīḍayā ca। balādasutvād dātr̥tō vartanācca taṁ vāsudēvaṁ pravadantivēdāḥ॥”
[वानात् (vānāt) - because of motion; सूतेः (sūtēḥ) - because of bringing forth; देवनात् (dēvanāt) - because of sport; वासुदेवः (vāsudēvaḥ) - Vāsudeva; वासात् (vāsāt) - because of dwelling; द्युतेः (dyutēḥ) - because of radiance; छादनात् (chādanāt) - because of covering; क्रीडया (krīḍayā) - because of play; च (ca) - and; बलात् (balāt) - because of strength; असु-त्वात् (asu-tvāt) - because of being life; दातृतः (dātr̥taḥ) - because of being the giver; वर्तनात् (vartanāt) - because of continuance; च (ca) - and; तम् (tam) - him; वासुदेवम् (vāsudēvam) - Vāsudeva; प्रवदन्ति (pravadanti) - call; वेदाः (vēdāḥ) - the Vedas;]
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।
ityādi saukarāyaṇaśrutiḥ।
[इति + आदि (iti + ādi) - and so forth; सौकरायणश्रुतिः (saukarāyaṇaśrutiḥ) - the Śaukarāyaṇa śruti;]
Thus and so forth declares the Śaukarāyaṇa śruti.
मोक्षेऽपि सुप्तिरस्तीत्याशङ्कानिवृत्त्यर्थमेवान्यतरपदम्।
mōkṣē’pi suptirastītyāśaṅkānivr̥ttyarthamēvānyatarapadam।
[मोक्षे + अपि (mōkṣē + api) - even in liberation; सुप्तिः (suptiḥ) - sleep; अस्ति + इति (asti + iti) - exists thus; आशङ्का (āśaṅkā) - doubt; निवृत्ति + अर्थम् (nivr̥tti + artham) - for the removal; एव (ēva) - solely; अन्यतर + पदम् (anyatara + padam) - the expression one or the other;]
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॥”
“rūḍhiyōgau vinā kaścinnaivārthō vēdagō bhavēt।tatrāpi yaugikō mukhyaḥ sarvatrāsti sa vaidikē। anavasthānivr̥ttyarthaṁ yaugikērūḍhakalpanā। jñātē viśēṣavijñānaṁ vyavahārō’pi rūḍhitaḥ॥”
[रूढि + योगौ (rūḍhi + yōgau) - conventional usage and derivation; विना (vinā) - without; कश्चित् (kaścit) - any; न + एव (na + ēva) - not at all; अर्थः (arthaḥ) - meaning; वेद + गः (vēda + gaḥ) - occurring in the Veda; भवेत् (bhavēt) - could exist; तत्र (tatra) - among these; अपि (api) - even; यौगिकः (yaugikaḥ) - the derivational meaning; मुख्यः (mukhyaḥ) - primary; सर्वत्र (sarvatra) - everywhere; अस्ति (asti) - is present; सः (saḥ) - it; वैदिके (vaidikē) - in Vedic usage; अनवस्था + निवृत्ति + अर्थम् (anavasthā + nivr̥tti + artham) - for preventing infinite regress; यौगिके (yaugikē) - within the derivational meaning; रूढि + कल्पना (rūḍhi + kalpanā) - the postulation of conventional usage; ज्ञाते (jñātē) - when it is known; विशेष + विज्ञानम् (viśēṣa + vijñānam) - cognition of the specific referent; व्यवहारः (vyavahāraḥ) - usage; अपि (api) - also; रूढितः (rūḍhitaḥ) - from conventional usage;]
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।
iti brahmatarkē।
[इति (iti) - thus; ब्रह्मतर्के (brahmatarkē) - in the Brahmatarka;]
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।
vācanikamarthaṁ parityajya niyōgārthakalpanē śrutahāniraśrutakalpanēti sarvadōṣādhikau tasya vyarthamāpadyētē। ēvañca vadatō vidhiśabdā nirarthakāḥ siddhārthā vā, siddhaśabdā vā svārthē pramāṇabhūtā ityuktē kimuttaram? naca kāraṇaṁ kiñcid vācanikānāṁ bahūnāmapyarthānāṁ tyāgē। pratīyamānē tu virōdhē tadanyō’rthaḥ svīkāryō vācanika ēva। sō’pi vācanika ēvētyapi tata ēva siddhyati।
[वाचनिकम् + अर्थम् (vācanikam + artham) - the verbally expressed meaning; परित्यज्य (parityajya) - having abandoned; नियोग-अर्थ-कल्पने (niyōga-artha-kalpanē) - in postulating an injunctive meaning; श्रुत-हानिः (śruta-hāniḥ) - abandonment of what is stated; अश्रुत-कल्पना (aśruta-kalpanā) - postulation of what is unstated; इति (iti) - namely; सर्व-दोष-अधिकौ (sarva-dōṣa-adhikau) - the two faults surpassing all faults; तस्य (tasya) - for him; व्यर्थम् (vyartham) - needlessly; आपद्येते (āpadyētē) - would ensue; एवम् + च (ēvam + ca) - and thus; वदतः (vadataḥ) - for one who argues; विधि-शब्दाः (vidhi-śabdāḥ) - injunctive expressions; निरर्थकाः (nirarthakāḥ) - meaningless; सिद्ध-अर्थाः (siddha-arthāḥ) - having established entities as their meanings; वा (vā) - or; सिद्ध-शब्दाः (siddha-śabdāḥ) - expressions denoting established entities; वा (vā) - or; स्व-अर्थे (sva-arthē) - regarding their own meanings; प्रमाण-भूताः (pramāṇa-bhūtāḥ) - serving as valid sources of knowledge; इति + उक्ते (iti + uktē) - when this is said; किम् + उत्तरम् (kim + uttaram) - what reply is there; न + च (na + ca) - and there is no; कारणम् (kāraṇam) - reason; किञ्चित् (kiñcit) - any whatsoever; वाचनिकानाम् (vācanikānām) - verbally expressed; बहूनाम् + अपि (bahūnām + api) - even many; अर्थानाम् (arthānām) - meanings; त्यागे (tyāgē) - for abandoning; प्रतीयमाने (pratīyamānē) - when apprehended; तु (tu) - however; विरोधे (virōdhē) - a contradiction; तत्-अन्यः (tat-anyaḥ) - other than that; अर्थः (arthaḥ) - meaning; स्वीकार्यः (svīkāryaḥ) - is to be accepted; वाचनिकः (vācanikaḥ) - verbally expressed; एव (ēva) - only; सः + अपि (saḥ + api) - that too; वाचनिकः (vācanikaḥ) - verbally expressed; एव (ēva) - indeed; इति + अपि (iti + api) - this too; ततः + एव (tataḥ + ēva) - from that very fact; सिद्ध्यति (siddhyati) - is established;]
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॥”
“mukhyārthānāṁ ca sarvēṣāṁtāratamyaṁ ca vidyatē। tatrāpi paramō mukhyō vācyō’śēṣaravairhariḥ। tattanmukhyāvirōdhēna tadanyārthasya saṅgrahaḥ। svatō mukhyavirōdhē tu tyājyō’nyō’rthō’khilēṣvapi। iti sarvatra niyamaḥ śabdārthajñānabhūmiṣu॥”
[मुख्य + अर्थानाम् (mukhya + arthānām) - of primary meanings; च (ca) - and; सर्वेषाम् + तारतम्यम् (sarvēṣām + tāratamyam) - a hierarchy among all; च (ca) - also; विद्यते (vidyatē) - exists; तत्र + अपि (tatra + api) - even among them; परमः (paramaḥ) - supreme; मुख्यः (mukhyaḥ) - primary denotatum; वाच्यः (vācyaḥ) - denoted; अशेष + रवैः (aśēṣa + ravaiḥ) - by all sounds; हरिः (hariḥ) - Hari; तत् + तत् + मुख्य + अविरोधेन (tat + tat + mukhya + avirōdhēna) - through non-conflict with each respective primary meaning; तत् + अन्य + अर्थस्य (tat + anya + arthasya) - of a meaning other than that; सङ्ग्रहः (saṅgrahaḥ) - acceptance; स्वतः (svataḥ) - intrinsically; मुख्य + विरोधे (mukhya + virōdhē) - when there is conflict with the primary meaning; तु (tu) - but; त्याज्यः (tyājyaḥ) - is to be rejected; अन्यः + अर्थः (anyaḥ + arthaḥ) - the other meaning; अखिलेषु + अपि (akhilēṣu + api) - even in all cases; इति (iti) - such is; सर्वत्र (sarvatra) - universally; नियमः (niyamaḥ) - the rule; शब्द + अर्थ + ज्ञान + भूमिषु (śabda + artha + jñāna + bhūmiṣu) - in domains of knowing word meanings;]
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।
iti ca।
[इति (iti) - thus; च (ca) - and;]
And thus.
नच क्रियायामेव प्रयोजनं न सिद्ध इति युक्तम्। ज्ञानमात्रेऽपि महाप्रयोजनदर्शनात् पितृजीवनादिवाक्ये।
naca kriyāyāmēva prayōjanaṁ na siddha iti yuktam। jñānamātrē’pi mahāprayōjanadarśanāt pitr̥jīvanādivākyē।
[न + च (na + ca) - and it is not the case; क्रियायाम् (kriyāyām) - in an action; एव (ēva) - only; प्रयोजनम् (prayōjanam) - benefit; न (na) - not; सिद्धे (siddhē) - in an established fact; इति (iti) - that; युक्तम् (yuktam) - reasonable; ज्ञानमात्रे + अपि (jñānamātrē + api) - even in mere knowledge; महा + प्रयोजन + दर्शनात् (mahā + prayōjana + darśanāt) - because a great benefit is observed; पितृ + जीवन + आदि + वाक्ये (pitr̥ + jīvana + ādi + vākyē) - in a statement such as one concerning a father's being alive;]
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-
āha ca svayaṁ bhagavān-
[आह (āha) - says; च (ca) - and; स्वयम् (svayam) - himself; भगवान् (bhagavān) - the Lord;]
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
“dvāvimau puruṣau lōkē kṣaraścākṣara ēva ca। kṣaraḥ sarvāṇi bhūtāni kūṭasthō’kṣara ucyatē॥ uttamaḥ puruṣastvanyaḥ paramātmētyudāhr̥taḥ। yō lōkatrayamāviśya bibhartyavyaya īśvaraḥ॥ yasmāt kṣaramatītō’hamakṣarādapi cōttamaḥ। atō’smi lōkē vēdē ca prathitaḥ puruṣōttamaḥ॥ yō māmēvamasammūḍhō jānāti puruṣōttamam। sa sarvavid bhajati māṁ sarvabhāvēna bhārata॥ iti guhyatamaṁ śāstramidamuktaṁ mayā’nagha। ētad buddhvā buddhimān syāt kr̥takr̥tyaśca bhārata॥” - bhagavadgītā 15/16-20
[द्वौ (dvau) - two; इमौ (imau) - these; पुरुषौ (puruṣau) - persons; लोके (lōkē) - in the world; क्षरः (kṣaraḥ) - the perishable; च (ca) - and; अक्षरः (akṣaraḥ) - the imperishable; एव (ēva) - indeed; च (ca) - also; क्षरः (kṣaraḥ) - the perishable; सर्वाणि (sarvāṇi) - all; भूतानि (bhūtāni) - beings; कूटस्थः (kūṭasthaḥ) - the immutable; अक्षरः (akṣaraḥ) - the imperishable; उच्यते (ucyatē) - is called; उत्तमः (uttamaḥ) - supreme; पुरुषः (puruṣaḥ) - Person; तु (tu) - however; अन्यः (anyaḥ) - another; परमात्मा (paramātmā) - the Supreme Self; इति (iti) - as; उदाहृतः (udāhr̥taḥ) - is declared; यः (yaḥ) - who; लोक + त्रयम् (lōka + trayam) - the three worlds; आविश्य (āviśya) - having entered; बिभर्ति (bibharti) - sustains; अव्ययः (avyayaḥ) - undecaying; ईश्वरः (īśvaraḥ) - the Lord; यस्मात् (yasmāt) - since; क्षरम् (kṣaram) - the perishable; अतीतः (atītaḥ) - beyond; अहम् (aham) - I; अक्षरात् (akṣarāt) - than the imperishable; अपि (api) - even; च (ca) - and; उत्तमः (uttamaḥ) - higher; अतः (ataḥ) - therefore; अस्मि (asmi) - I am; लोके (lōkē) - in the world; वेदे (vēdē) - in the Veda; च (ca) - and; प्रथितः (prathitaḥ) - renowned; पुरुष + उत्तमः (puruṣa + uttamaḥ) - the Supreme Person; यः (yaḥ) - whoever; माम् (mām) - me; एवम् (ēvam) - thus; असम्मूढः (asammūḍhaḥ) - free from delusion; जानाति (jānāti) - knows; पुरुष + उत्तमम् (puruṣa + uttamam) - the Supreme Person; सः (saḥ) - he; सर्व + वित् (sarva + vit) - knower of all; भजति (bhajati) - worships; माम् (mām) - me; सर्व + भावेन (sarva + bhāvēna) - with his whole being; भारत (bhārata) - O Bharata; इति (iti) - thus; गुह्यतमम् (guhyatamam) - most secret; शास्त्रम् (śāstram) - teaching; इदम् (idam) - this; उक्तम् (uktam) - has been declared; मया (mayā) - by me; अनघ (anagha) - O sinless one; एतत् (ētat) - this; बुद्ध्वा (buddhvā) - having understood; बुद्धिमान् (buddhimān) - discerning; स्यात् (syāt) - would become; कृत + कृत्यः (kr̥ta + kr̥tyaḥ) - one who has done what had to be done; च (ca) - and; भारत (bhārata) - O Bharata;]
“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।
iti।
[इति (iti) - thus;]
Thus.
“श्रेयान् द्रव्यमयाद् यज्ञाज्ज्ञानयज्ञः परन्तप” - भगवद्गीता ४/३३
“śrēyān dravyamayād yajñājjñānayajñaḥ parantapa” - bhagavadgītā 4/33
[श्रेयान् (śrēyān) - superior; द्रव्य-मयात् (dravya-mayāt) - consisting of material offerings; यज्ञात् (yajñāt) - to a sacrifice; ज्ञान-यज्ञः (jñāna-yajñaḥ) - the sacrifice of knowledge; परन्तप (parantapa) - O scorcher of foes;]
“The sacrifice of knowledge is superior to a sacrifice consisting of material offerings, O scorcher of foes.” — Bhagavadgītā 4/33
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and;]
And thus.
“ध्यानं त्वखिलकर्मभ्यो ध्यानाच्च ज्ञानमुत्तमम्। न ज्ञानसदृशं किञ्चित् पुरुषार्थप्रसिद्धये॥”
“dhyānaṁ tvakhilakarmabhyō dhyānācca jñānamuttamam। na jñānasadr̥śaṁ kiñcit puruṣārthaprasiddhayē॥”
[ध्यानम् (dhyānam) - meditation; तु (tu) - but; अखिल-कर्मभ्यः (akhila-karmabhyaḥ) - than all actions; ध्यानात् (dhyānāt) - than meditation; च (ca) - and; ज्ञानम् (jñānam) - knowledge; उत्तमम् (uttamam) - superior; न (na) - not; ज्ञान-सदृशम् (jñāna-sadr̥śam) - comparable to knowledge; किञ्चित् (kiñcit) - anything; पुरुषार्थ-प्रसिद्धये (puruṣārtha-prasiddhayē) - for the attainment of the human goal;]
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।
iti pravr̥ttē।
[इति (iti) - thus; प्रवृत्ते (pravr̥ttē) - having been stated;]
When this has thus been stated…
“दूरेण ह्यवरं कर्म बुद्धियोगाद् धनञ्जय” - भगवद्गीता २/४९
“dūrēṇa hyavaraṁ karma buddhiyōgād dhanañjaya” - bhagavadgītā 2/49
[दूरेण (dūrēṇa) - by far; हि (hi) - indeed; अवरम् (avaram) - inferior; कर्म (karma) - action; बुद्धि-योगात् (buddhi-yōgāt) - than the discipline of understanding; धनञ्जय (dhanañjaya) - O Dhanañjaya;]
“Indeed, action is by far inferior to the discipline of understanding, O Dhanañjaya.” — Bhagavad Gītā 2/49
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and;]
And thus.
“अशेषकर्मपूगोऽपि न विष्णुध्यानलेशभाक्। तच्च ध्यानं हरेर्ज्ञानकोट्यंशाय न पूर्यते॥”
“aśēṣakarmapūgō’pi na viṣṇudhyānalēśabhāk। tacca dhyānaṁ harērjñānakōṭyaṁśāya na pūryatē॥”
[अशेष + कर्म + पूगः (aśēṣa + karma + pūgaḥ) - the entire aggregate of actions; अपि (api) - even; न (na) - does not; विष्णु + ध्यान + लेश + भाक् (viṣṇu + dhyāna + lēśa + bhāk) - attain a trace of meditation on Viṣṇu; तत् (tat) - that; च (ca) - and; ध्यानम् (dhyānam) - meditation; हरेः (harēḥ) - of Hari; ज्ञान + कोटि + अंशाय (jñāna + kōṭi + aṁśāya) - to a ten-millionth part of knowledge; न (na) - does not; पूर्यते (pūryatē) - measure up;]
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।
iti karmavivēkē।
[इति (iti) - thus; कर्मविवेके (karmavivēkē) - in the Karmaviveka;]
Thus, in the Karmaviveka.
“तमेवं विद्वानमृत इह भवति नान्यः पन्था अयनाय विद्यते” - तैत्तिरीयारण्यकम् ३/१२/७
“tamēvaṁ vidvānamr̥ta iha bhavati nānyaḥ panthā ayanāya vidyatē” - taittirīyāraṇyakam 3/12/7
[तम् (tam) - him; एवम् (ēvam) - thus; विद्वान् (vidvān) - knowing; अमृतः (amr̥taḥ) - immortal; इह (iha) - here; भवति (bhavati) - becomes; न (na) - no; अन्यः (anyaḥ) - other; पन्था (panthā) - path; अयनाय (ayanāya) - for attaining; विद्यते (vidyatē) - exists;]
“Knowing him thus, one becomes immortal here; no other path to attainment exists.” — Taittirīya Āraṇyaka 3/12/7
इति च श्रुतिः।
iti ca śrutiḥ।
[इति (iti) - thus; च (ca) - also; श्रुतिः (śrutiḥ) - the Śruti;]
Thus also says the Śruti.
नच कर्ममात्रे पर्यवसितिर्वेदस्य। सुखज्ञानस्यैव प्रयोजनत्वात्। अतः सिद्धस्यैव प्रयोजनत्वं वाच्यम्।
naca karmamātrē paryavasitirvēdasya। sukhajñānasyaiva prayōjanatvāt। ataḥ siddhasyaiva prayōjanatvaṁ vācyam।
[न + च (na + ca) - and not; कर्म-मात्रे (karma-mātrē) - in action alone; पर्यवसितिः (paryavasitiḥ) - culmination; वेदस्य (vēdasya) - of the Veda; सुख-ज्ञानस्य (sukha-jñānasya) - of happiness and knowledge; एव (ēva) - alone; प्रयोजनत्वात् (prayōjanatvāt) - because of being the purpose; अतः (ataḥ) - hence; सिद्धस्य (siddhasya) - of what is already established; एव (ēva) - alone; प्रयोजनत्वम् (prayōjanatvam) - the status of being the purpose; वाच्यम् (vācyam) - must be affirmed;]
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-
praśaṁsādīnāṁ ca tātparyaṁ vācanikārthātyāgēnaiva kathitaṁ svayaṁ bhagavatā-
[प्रशंसा + आदीनाम् (praśaṁsā + ādīnām) - of praise and the like; च (ca) - and; तात्पर्यम् (tātparyam) - purport; वाचनिक + अर्थ + अत्यागेन (vācanika + artha + atyāgēna) - by not abandoning the expressly stated meaning; एव (ēva) - precisely; कथितम् (kathitam) - has been stated; स्वयम् (svayam) - himself; भगवता (bhagavatā) - by the Lord;]
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
“bhāktaṁ vā’nātmavittvāt tathāhi darśayati” - brahmasūtram 3/1/7
[भाक्तम् (bhāktam) - figurative; वा (vā) - or; अनात्मवित्त्वात् (anātmavittvāt) - because of not knowing the Self; तथा (tathā) - thus; हि (hi) - for indeed; दर्शयति (darśayati) - it shows;]
“Or it is figurative, because of not knowing the Self; for indeed it shows this to be so.” — Brahma-sūtra 3/1/7
इति।
iti।
[इति (iti) - thus;]
Thus.
तस्माद् विरुद्धवत् प्रतीयमानानि प्रशंसादीनि ज्ञानसहकार्यपेक्षया योजनीयानि। पुराणादीनां तु श्रुत्यादिविरोधे गौणोऽप्यर्थो युज्यते।
tasmād viruddhavat pratīyamānāni praśaṁsādīni jñānasahakāryapēkṣayā yōjanīyāni। purāṇādīnāṁ tu śrutyādivirōdhē gauṇō’pyarthō yujyatē।
[तस्मात् (tasmāt) - therefore; विरुद्धवत् (viruddhavat) - as if contradictory; प्रतीयमानानि (pratīyamānāni) - appearing; प्रशंसा-आदीनि (praśaṁsā-ādīni) - praises and the like; ज्ञान-सहकारि-अपेक्षया (jñāna-sahakāri-apēkṣayā) - with reference to what assists knowledge; योजनीयानि (yōjanīyāni) - are to be construed; पुराण-आदीनाम् (purāṇa-ādīnām) - of the Purāṇas and the like; तु (tu) - but; श्रुति-आदि-विरोधे (śruti-ādi-virōdhē) - when conflicting with Śruti and the like; गौणः + अपि (gauṇaḥ + api) - even a secondary; अर्थः (arthaḥ) - meaning; युज्यते (yujyatē) - is admissible;]
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
“kuhakaṁ cēndrajālaṁ ca viruddhācaraṇāni ca। darśayitvā janaṁ sarvaṁ mōhayāśu mahēśvara॥” - varāhapurāṇam 70/37
[कुहकं (kuhakaṁ) - trickery; च (ca) - and; इन्द्रजालं (indrajālaṁ) - magic; च (ca) - and; विरुद्ध + आचरणानि (viruddha + ācaraṇāni) - contradictory practices; च (ca) - and; दर्शयित्वा (darśayitvā) - having displayed; जनं (janaṁ) - people; सर्वं (sarvaṁ) - all; मोहय (mōhaya) - delude; आशु (āśu) - quickly; महेश्वर (mahēśvara) - O Maheśvara;]
“Having displayed trickery, magic, and contradictory practices, quickly delude all the people, O Maheśvara.” — Varāha Purāṇa 70/37
इत्यादि वाराहे।
ityādi vārāhē।
[इति + आदि (iti + ādi) - this and similar statements; वाराहे (vārāhē) - in the Varāha Purāṇa;]
This and similar statements occur in the Varāha Purāṇa.
