4. Explanation of the remaining portion of the ritual recitation. (शस्त्रशेषव्याख्यानम्)
prapra vastriṣṭubhamiṣaṁ mandadvīrāyēndavē। dhiyā vō mēdhasātayē purandhyā’’vivāsati॥ 1॥
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)
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॥
“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.”
nadaṁ va ōdatīnāṁ nadaṁ yōyuvatīnām। patiṁ vō aghnyānāṁ dhēnūnāmiṣudhyasi॥ 2॥
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)
nadaṁ vaḥ।
Toward your sound-maker …
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।
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.
“dhinu puṣṭau”
“Dhinu,” in the sense of nourishment…
iti dhātōḥ।
Thus, from the verbal root…
“tā nadēna viharati” - aitarēyāraṇyakam 1/3/5
“He varies those with a resounding sound.” — Aitareya Āraṇyaka 1/3/5
ityādiśrutēḥ।
On account of this and similar Śruti passages.
payasā sēcakānāṁ dēśād dēśāntaragamanaśīlānām aghnyānāṁ hantumayōgyānāṁ dhēnūnāṁ gavāṁ patiṁ vāyuṁ prati iṣudhyasi iti vā।
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.”
“vāyurvāva gavāṁ patiḥ”
“Vāyu indeed is the lord of the cows.”
iti śrutēḥ।
because the śruti states thus.
dhēnuśabdācca।
And from the word “dhenu.”
ōdatīnāṁ bhaktyā sēcakānāṁ yōyuvatīnām atiśayēnātmatattvāvagamakānām aghnyānāṁ nityānāṁ dhēnūnāṁ dharmārthakāmamōkṣapōṣakāṇāṁ vācāṁ patiṁ vāyuṁ prati patirbhavasīti vā।
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.”
“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
“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
ityādiśrutibhyaḥ।
From scriptural passages such as this.
tā asya sūdadōhasaḥ sōmaṁ śrīṇanti pr̥śnayaḥ। janman dēvānāṁ viśastriṣvārōcanē divaḥ॥ 3॥
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)
tāḥ। tāḥ pr̥śnayaḥ āpō gāvō vācō vā asya sūdadōhasaḥ prāṇasya vāyusthasya paramēśvarasya sōmaṁ śrīṇanti। adbhirhi saṁsr̥ṣṭō bhavati sōmaḥ, payaādinā vā śrutō bhavati, mantrairvā gr̥hyatē।
“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.
“atha sūdadōhāḥ prāṇō vai sūdadōhāḥ” - aitarēyāraṇyakam 1/4/1
“Now, the Sūdadōhas: the vital breath is indeed the Sūdadōhas.” — Aitareya Aranyaka 1/4/1
iti śrutiśca।
Thus also says the revealed text.
śōbhanam udaṁ= karma jñānaṁ vā dōgdhīti sūdadōhāḥ। udēti= uccō bhavati anēna puruṣa ityudaṁ= jñānādi।
“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.
“manō vāva sōmaḥ।”
The mind, indeed, is Soma.
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।
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.
“yajñō vai dēvajanma tatra hi dēvāḥ prādurbhavantyā sūryācandramasāvā vidyutaṁ tē vai lōkānadhiśritāḥ”
“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.”
ityādiśrutēḥ।
Because of the scriptural passage beginning thus.
“dyaurvāva vidyut tatpatiṁ vāyumupagamya tēnaiva paramupagacchati saiṣā brahmalōkē virājatē”
“Heaven indeed is lightning. Having reached Vāyu, its lord, it reaches the Supreme through him alone. This very one shines in Brahmaloka.”
ityādiśrutērdyaurēva vidyut।
On the basis of this and similar Śruti passages, heaven itself is lightning.
arcata prārcata priyamēdhāsō arcata।arcantu putrakā uta puraṁ na dhr̥ṣṇvarcata॥ 4॥
Worship; worship fully, O Priyamedhas, worship. Let the little sons also worship; like a formidable fortress, worship… (4)
arcata। arcanaṁ yajñādi। prārcanaṁ jñānadhyānādi।
Worship. Worship is sacrifice and the like; preeminent worship is knowledge, meditation, and the like.
“śrēyān dravyamayād yajñājjñānayajñaḥ parantapa” - bhagavadgītā 4/33
“The sacrifice of knowledge is superior to a sacrifice consisting of material substances, O scorcher of foes.” — Bhagavad Gītā 4/33
iti bhagavadvacanāt।
Thus, on the basis of the Lord’s statement.
priyayajñāḥ arcata, priyajñānāḥ prārcata। putrakāḥ alpajñānā apyarcata।
You to whom sacrifice is dear, worship; you to whom knowledge is dear, worship greatly. Dear children, even you who have little knowledge, worship.
“na buddhibhēdaṁ janayēdajñānāṁ karmasaṅginām। jōṣayēt sarvakarmāṇi vidvān yuktaḥ samācaran॥” - bhagavadgītā 3/26
“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
iti ca।
And thus.
utaśabdājjñānināmapyarcanaṁ yuktaṁ svāśramānusārēṇēti।
From the word uta, worship is appropriate even for those who possess knowledge, in accordance with their own āśrama.
“adhā tē viṣṇō viduṣā cidarghyaḥ stōmō yajñaśca rādhyō haviṣmatā” - r̥gvēdasaṁhitā 1/156/1
“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
iti śrutēḥ।
Thus, because scripture states.
kiṁ tadarcanīyam? dhr̥ṣṇu dhr̥ṣṭaṁ paraṁ brahma vāsudēvākhyam। puraṁ dēhaṁ nārcata।
What, then, is to be worshipped? The daring, bold Supreme Brahman called Vāsudeva. Do not worship the city—the body.
“pratyudgamapraśrayaṇābhivādanaṁ vidhīyatē sādhu mithaḥ sumadhyamē। prājñaiḥ parasmai puruṣāya cētasā guhāśayāyaiva na dēhamāninē॥” - bhāgavatam 4/3/22
“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
iti bhāgavatē।
Thus in the Bhāgavata.
“sadēhamāniharayē praṇamēt kēvalāya vā। na dēhāya na tanmānaparāya ca kathañcana॥”
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.
iti vyāsasmr̥tau।
Thus, in the Vyāsa Smṛti.
punaḥ “arcata” iti tātparyārthē।
Again, “Worship!”—in the intended sense.
ava svarāti gargarō gōdhā pari saniṣvaṇat। piṅgā pari caniṣkadadindrāya brahmōdyatam॥ 5॥
Gargara sounds forth; Godhā has resounded all around; Piṅgā has rattled all around. Raise a sacred formulation for Indra. (5)
gargaragōdhāpiṅgādīnāṁ ghōṣā api nādamātravyañjakatvēna bhagavadvācakā ēvētyāha- ava svarāti gargara ityādinā॥
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.”
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।
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.
“tā vā ētāḥ sarvā r̥caḥ sarvē vēdāḥ sarvē ghōṣā ēkaiva vyāhr̥tiḥ prāṇa ēva prāṇa r̥ca ityēva vidyāt” - aitarēyāraṇyakam 2/2/2
“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
iti śrutiḥ।
Thus says the Śruti.
“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॥”
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.
iti śabdatattvē।
Thus, in the Śabdatattva.
ā yat patantyēnyaḥ sudughā anapasphuraḥ। apasphuraṁ gr̥bhāyata sōmamindrāya pātavē॥ 6॥
When the dappled rivers, good milkers that do not kick away, rush hither, seize the kicking-away Soma for Indra to drink. (6)
yat ca ēnyaḥ nadyaḥ āpatanti tadghōṣaścēndravācakaḥ।
And when the Enya rivers rush toward, the sound thereof also denotes Indra.
“nadīsamudraghōṣāśca nādatvācchraiṣṭhyavācakāḥ। nādō hi śraiṣṭhyavācī syādēvaṁ ghōṣāḥ parē’pi ca॥”
The sounds of rivers and the ocean, because they are nāda, denote superiority. For nāda indeed would denote superiority; likewise, the other sounds too.
iti।
Thus.
tadarthaṁ ca nadya āpatanti।
And for that purpose, the rivers flow into it.
“bhūtādibhūtō’mbunidhānamadhyē bhūtvā hariḥ sarvaharō’tidhāmnā। agādhamambhō vidadhāti bhasma yō bāḍavāgnirnr̥harirvicintyaḥ॥”
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.
iti vaihāyasasaṁhitāyām।
Thus, in the Vaihāyasa Saṃhitā.
sudughāḥ suṣṭvapāṁ dōhanakartryaḥ। sphuraṇāpagamanamāsāṁ nāstīti anapasphuraḥ nityacalanasvabhāvāḥ। apagatasphuraṇatvēna sōmaṁ gr̥bhāyata। acalatvēna manō vā॥
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.
yō vyatīm̐raphāṇayat suyuktām̐ upa dāśuṣē। takvō nētā tadidvapurupamā yō amucyata॥ 7॥
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)
vyatīn viśēṣēṇādhikān dēvān aphāṇayat vistārayāmāsa। dāśuṣē yajamānāya tatsamīpē।
“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.
“phaṇa vistārē”
“Phaṇ, in the sense of expansion …”
iti dhātōḥ।
from the verbal root thus stated.
suyuktān suyōgaratān।
Those properly engaged, those devoted to excellent yoga.
“viśēṣēṇādhikatvēna vyatayō dēvatāḥ smr̥tāḥ। nityayōgaratāścaiva nārāyaṇaparāyaṇāḥ। ta ēva cēndriyātmānastān vistārayatīśvaraḥ। manaādīndriyāṇāṁ tu śaktivistāra ēva tu। vistārō dēvatānāṁ syād bhaktēṣu hariṇā kr̥taḥ॥”
“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.”
iti prakāśasaṁhitāyām।
Thus, in the Prakāśa Saṃhitā.
“caturbhiḥ sākaṁ navatiṁ ca nāmabhiścakraṁ na vr̥ttaṁ vyatīm̐ravīvipat” - r̥gvēdasaṁhitā 1/155
“Together with four names, he set the ninety passing ones in motion like a rounded wheel.” — Ṛgveda Saṃhitā 1/155
iti śrutiḥ।
Thus says the Śruti.
“sa mēndrō mēdhayā spr̥ṇōtu।amr̥tasya dēva dhāraṇō bhūyāsam। śarīraṁ mē vicarṣaṇam।jihvā mē madhumattamā।karṇābhyāṁ bhūri viśruvam” - taittirīyōpaniṣat 1/7
“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
iti ca।
And thus.
“na dēvā yaṣṭimādāya rakṣanti paśupālavat। yaṁ tu rakṣitumicchanti buddhyā saṁyōjayanti tam॥” - bhāratam 5/35/51
“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
iti bhāratē।
Thus it is stated in the Bhārata.
takvō jagatkartā।
Takva is the creator of the world.
“taka nirmāṇē”
“The verbal root tak is used in the sense of making.”
iti dhātōḥ।
From the verbal root stated thus.
“na vartavē prasavaḥsargataktaḥ” - r̥gvēdasaṁhitā 3/33/4
“The onward impulse, sped by the outflow, is not to be turned back.” — Ṛgveda Saṃhitā 3/33/4
ityādiprayōgācca।
And also because of such and similar usage.
nētā ca sarvasya।[56] tat ēva vapuḥ saḥ। yat tat jagatkartr̥nētr̥rūpam।
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.
“dēhadēhivibhāgaśca na kvacit paramēśvarē। guṇatadvadvibhāgō vā nēha nānētica śrutēḥ॥”
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.”
iti pādmē।
Thus, in the Padma Purāṇa.
“tad vijñānēna paripaśyanti dhīrā ānandarūpamamr̥taṁ yad vibhāti” - ātharvaṇōpaniṣat 2/2/10
“Through knowledge of that, the wise fully behold the immortal, whose nature is bliss, which shines forth.” — Ātharvaṇopaniṣat 2/2/10
“saddēhaḥ sukhagandhaśca jñānabhāḥ satparākramaḥ। jñānajñānaḥ sukhasukhaḥ sa viṣṇuḥ paramō’kṣaraḥ॥”
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.
ityādiśrutēśca।
And because of scriptural revelation such as this.
“viśuddhavijñānamarīcimālayāsacitraratnaprakaraprakāśayā। prakāśitāśēṣajagatsvarūpayā prabhuḥ sadā’’hlādatanurvibhūṣitaḥ॥”
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.
iti puruṣōttamasaṁhitāyām।
Thus, in the Puruṣottama Saṃhitā.
upamā upamāyām upamāviṣayē amucyata tyaktō’bhavat। nirupama ityarthaḥ।
“In comparison,” that is, “in the domain of comparison,” he was released—he became one left aside. The meaning is “incomparable.”
“alpākṣarēṇa śakyē’pi vaktuṁ bahvakṣaraṁ yadi। uktasyādhikyamēvātra niṣēdhē’śēṣatō bhavēt॥”
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.
iti śabdanirṇayē।
Thus, in the Śabdanirṇaya.
atīdu śakra ōhata indrō viśvā ati dviṣaḥ। bhinat kanīna ōdanaṁ pacyamānaṁ parō girā॥ 8॥
Mighty Indra indeed carries them across, beyond all enemies. The supreme youth split apart, by speech, the rice dish being cooked. (8)
viśvā viśvān dviṣaḥ ajñānapāpādīn atītya śaktō viṣṇuḥ svabhaktānativahatyēva hi।
Having passed beyond “all”—all adversaries such as ignorance, sin, and the like—the powerful Viṣṇu certainly carries his own devotees across.
“yamēvaiṣa vr̥ṇutē tēna labhyastasyaiṣa ātmā vivr̥ṇutē tanūṁ svām” - ātharvaṇōpaniṣat 3/2/3
He is attainable only by the one whom he chooses; to that one this Self reveals his own form. — Ātharvaṇopaniṣat 3/2/3
“tēṣāmahaṁ samuddhartā mr̥tyusaṁsārasāgarāt। bhavāmi nacirāt pārtha mayyāvēśitacētasām॥” - bhagavadgītā 12/7
“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
ityādiprasiddhimuśabdēnāha।
By the syllable “u,” he states the teaching established by this and similar passages.
dviṣaḥ atītya, atiśayēnātmānaṁ pratyōhata ityatiśabdadvayārthaḥ। ōdanam undatēḥ karmabandhanam। abhinad bhagavān kānīnō bādarāyaṇaḥ, paraḥ paramātmā, girā ēva pacyamānaṁ paripākakālē।
“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.
“saṁślēṣādōdanaṁ karma pacyamānaṁ giraiva hi। abhinad bhagavān vyāsaḥ svabhaktānāmaśēṣataḥ॥”
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.
iti vyāsasaṁhitāyām।
Thus, in the Vyāsa Saṃhitā.
arbhakō na kumārakō’dhi tiṣṭhan navaṁ ratham।sapakṣanmahiṣaṁ mr̥gaṁ pitrē mātrē vibhukratum॥ 9॥
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)
arbhakaḥ iva sthitaḥ। navaṁ ratham adhyatiṣṭhat। kumārakaḥ kutsitamārakaḥ। arbhaka iva sūkṣmadēhaḥ pūrvampūrvaṁ dēhaṁ parityajya navannavaṁ dēhamadhyatiṣṭhajjīvamādāya।
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.
“jīvadēhaṁ parityajya saha jīvēna cēśvaraḥ। jīvasyānyaśarīraṁ[67]ca samutpādya viśatyajaḥ॥”
Having abandoned the jīva's body, the unborn Lord, together with the jīva, produces another body for the jīva and enters it.
iti mānyasaṁhitāyām।
Thus, in the Mānya Saṃhitā.
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।
“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.
“jñānapūrṇaṁ vidhātāraṁ mōkṣadānēna kēśavaḥ।svaputraṁ pūrayāmāsa mahiṣaṁ mahatāṁ mahān॥”
Keśava, the greatest among the great, brought his own son—the mighty creator, full of knowledge—to completion by granting him liberation.
iti pravr̥ttē।
When it had thus taken place...
“prapra vastriṣṭubhamiṣamarcata prārcata yō vyatīm̐raphāṇayaditi prajñātā anuṣṭubhaḥ śaṁsati। tad yathēha cēha cāpathēna caritvā panthānaṁ paryavēyāt tādr̥k tad yat prajñātā anuṣṭubhaḥ śaṁsati।”
“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.
yathāsthitāḥ prajñātāḥ। itastataḥ saṁyōjanaṁ vinā yathāsthitaśaṁsanaṁ pathaḥ prāptiḥ।
The designated verses are as they stand. Recitation as arranged, without combining material from here and there, is attainment of the path.
“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।”
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.
vyāptō viśēṣēṇāpannaḥ। avihr̥tam asaṁsr̥ṣṭam। kr̥cchrāt ayathāsthitaśaṁsananimittād duḥkhādavāggatiṁ gataśrīkatāmēva na prāpnuyām।
“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.
“vilōmaḥ śatrujayakr̥t saṁsargaḥ pāpanāśanaḥ।yathāsthitaḥ śrīkaraḥ syāt svādhyāyaḥ śaṁsanē’pica॥”
“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.”
iti pravr̥ttē।
When it is undertaken thus...
“gataśriyaḥ śriyō’hāniṁ pāpahāniṁ parasya ca।saṁsargaśchandasāṁ kuryācchriyō vr̥ddhiṁ yathāsthitaḥ॥”
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.
iti svādhyāyatattvē।
Thus, in the Svādhyāyatattva.
“kiñcittvē cōbhayattvē ca saṁśayē sadr̥śē tathā।ivaśabdaḥ prayujyēta nyakkārē’pica paṇḍitaiḥ॥”
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.
iti śabdanirṇayē।
Thus, in the Śabdanirṇaya.
atō gataśrītvasaṁśayē’pītyarthaḥ।
For this reason, the meaning is: “even when there is doubt about the state of having lost splendor.”
itastatō viśēṣēṇa saṁhr̥taṁ saṁyōjitaṁ vihr̥tam।
Gathered together from here and there in a distinct manner, conjoined, and dispersed.
“pāpānāṁ vyatiṣaktatvād vyatiṣaktaṁ vināśakam। dhanasyāvyatiṣaṅgēṇa vyatiṣaṅgō’vināśakaḥ। sadr̥śaṁ sadr̥śasyaiva yataḥ syāt pravināśakam। tathā’pyaprāptanāśasya dhanasya balavattvataḥ। śaknuyānna vināśāya pāpasyēcchāsamēdhitam। saṁsr̥ṣṭaṁ syād vināśāya nahīcchā dhanasaṅkṣayē॥”
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.
iti svādhyāyatattvē।
Thus, in the Svādhyāyatattva.
avyatiṣaktatvaṁ ca mōkṣē vartata ityatrōbhayārtha ivaśabdaḥ। ēvambhūtēna śaṁsanēna pāpmānamapahanti। śamalaṁ rāgādikaṁ ca। pāpasya pr̥thaguktēḥ।
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.
“śamalaṁ pāpamuddiṣṭaṁ rāgadvēṣādikaṁ tathā। aparādhaśca śamalaṁ malaṁ ca śamalaṁ viduḥ॥”
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.
iti śabdanirṇayē।
Thus, in the Śabdanirṇaya.
ya ēvam upāstē sō’pi pāpmānamapahanti।
He who meditates thus also destroys sin.
“r̥kṣu saṁsr̥jyamānāsu prōcyamānaṁ janārdanam। puṁsaṁsr̥ṣṭasya pāpasya nihantāraṁ viśēṣataḥ। tatprasādēna muktasya pāpāsaṁsr̥ṣṭatāmapi। dhyāyan karmāṇi kr̥tvā’pi mucyatē sarvapātakaiḥ॥”
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.
iti pravr̥ttē।
When thus commenced…
4.1. mīmāṁsakādimatanirāsaḥ
Refutation of the doctrines of the Mīmāṃsakas and others
nacaivamādivākyānāṁ svārthē prāmāṇyābhāvaḥ। siddhārthē prāmāṇyasya sādhitatvāt। avirōdhācca। naca bahvarthēṣu tātparyakalpanē kalpanāgauravam। vacanēnaiva pratīyamānatvādarthasya kalpanābhāvāt।
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.
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।
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.
“svāpyayasampattyōranyatarāpēkṣamāviṣkr̥taṁ hi” - brahmasūtram 4/4/16
“For it is revealed with reference to either deep sleep or final attainment.” — Brahma Sūtra 4/4/16
iti sūtram।
Thus reads the sūtra.
“vānāt sūtērdēvanād vāsudēvō vāsād dyutēśchādanāt krīḍayā ca। balādasutvād dātr̥tō vartanācca taṁ vāsudēvaṁ pravadantivēdāḥ॥”
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.
ityādi saukarāyaṇaśrutiḥ।
Thus and so forth declares the Śaukarāyaṇa śruti.
mōkṣē’pi suptirastītyāśaṅkānivr̥ttyarthamēvānyatarapadam।
The expression “one or the other” is solely for removing the doubt that sleep exists even in liberation.
“rūḍhiyōgau vinā kaścinnaivārthō vēdagō bhavēt।tatrāpi yaugikō mukhyaḥ sarvatrāsti sa vaidikē। anavasthānivr̥ttyarthaṁ yaugikērūḍhakalpanā। jñātē viśēṣavijñānaṁ vyavahārō’pi rūḍhitaḥ॥”
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.
iti brahmatarkē।
Thus, in the Brahmatarka.
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।
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.
“mukhyārthānāṁ ca sarvēṣāṁtāratamyaṁ ca vidyatē। tatrāpi paramō mukhyō vācyō’śēṣaravairhariḥ। tattanmukhyāvirōdhēna tadanyārthasya saṅgrahaḥ। svatō mukhyavirōdhē tu tyājyō’nyō’rthō’khilēṣvapi। iti sarvatra niyamaḥ śabdārthajñānabhūmiṣu॥”
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.
iti ca।
And thus.
naca kriyāyāmēva prayōjanaṁ na siddha iti yuktam। jñānamātrē’pi mahāprayōjanadarśanāt pitr̥jīvanādivākyē।
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.
āha ca svayaṁ bhagavān-
And the Lord himself says:
“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
“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
iti।
Thus.
“śrēyān dravyamayād yajñājjñānayajñaḥ parantapa” - bhagavadgītā 4/33
“The sacrifice of knowledge is superior to a sacrifice consisting of material offerings, O scorcher of foes.” — Bhagavadgītā 4/33
iti ca।
And thus.
“dhyānaṁ tvakhilakarmabhyō dhyānācca jñānamuttamam। na jñānasadr̥śaṁ kiñcit puruṣārthaprasiddhayē॥”
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.
iti pravr̥ttē।
When this has thus been stated…
“dūrēṇa hyavaraṁ karma buddhiyōgād dhanañjaya” - bhagavadgītā 2/49
“Indeed, action is by far inferior to the discipline of understanding, O Dhanañjaya.” — Bhagavad Gītā 2/49
iti ca।
And thus.
“aśēṣakarmapūgō’pi na viṣṇudhyānalēśabhāk। tacca dhyānaṁ harērjñānakōṭyaṁśāya na pūryatē॥”
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.
iti karmavivēkē।
Thus, in the Karmaviveka.
“tamēvaṁ vidvānamr̥ta iha bhavati nānyaḥ panthā ayanāya vidyatē” - taittirīyāraṇyakam 3/12/7
“Knowing him thus, one becomes immortal here; no other path to attainment exists.” — Taittirīya Āraṇyaka 3/12/7
iti ca śrutiḥ।
Thus also says the Śruti.
naca karmamātrē paryavasitirvēdasya। sukhajñānasyaiva prayōjanatvāt। ataḥ siddhasyaiva prayōjanatvaṁ vācyam।
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.
praśaṁsādīnāṁ ca tātparyaṁ vācanikārthātyāgēnaiva kathitaṁ svayaṁ bhagavatā-
And the purport of praise and the like has been stated by the Lord himself precisely by not abandoning the expressly stated meaning:
“bhāktaṁ vā’nātmavittvāt tathāhi darśayati” - brahmasūtram 3/1/7
“Or it is figurative, because of not knowing the Self; for indeed it shows this to be so.” — Brahma-sūtra 3/1/7
iti।
Thus.
tasmād viruddhavat pratīyamānāni praśaṁsādīni jñānasahakāryapēkṣayā yōjanīyāni। purāṇādīnāṁ tu śrutyādivirōdhē gauṇō’pyarthō yujyatē।
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.
“kuhakaṁ cēndrajālaṁ ca viruddhācaraṇāni ca। darśayitvā janaṁ sarvaṁ mōhayāśu mahēśvara॥” - varāhapurāṇam 70/37
“Having displayed trickery, magic, and contradictory practices, quickly delude all the people, O Maheśvara.” — Varāha Purāṇa 70/37
ityādi vārāhē।
This and similar statements occur in the Varāha Purāṇa.
