5. Explanation of the remaining Brāhmaṇa passage and of the Ṛgvedic verses (शिष्टस्य ब्राह्मणस्य ऋचां च व्याख्यानम्)
“उद्यद् ब्रध्नस्य विष्टपमित्युत्तमया परि दधाति स्वर्गो वै लोको ब्रध्नस्य विष्टपं स्वर्गमेव तं लोकं यजमानं गमयत्यपाः पूर्वेषां हरिवः सुतानामिति यजति सर्वेभ्यो वा एष सवनेभ्यः सन्निर्मितो यत् षोळषी तद् यदपाः पूर्वेषां हरिवः सुतानामिति यजति पीतवद् वै प्रातःसवनं प्रातःसवनादेवैनं तत् सन्निर्मिमीतेऽथो इदं सवनं केवलं त इति माध्यन्दिनं वै सवनं केवलं माध्यन्दिनादेवैनं तत् सवनात् सन्निर्मिमीते ममद्धि सोमं मधुमन्तमिन्द्रेति मद्वद्वै तृतीयसवनं तृतीयसवनादेवैनं तत् सन्निर्मिमीते सत्रा वृषन् जठर आवृषस्वेति वृषण्वद्वै षोळषिनो रूपं सर्वेभ्यो वा एष सवनेभ्यः सन्निर्मितो यत् षोळषी तद् यदपाः पूर्वेषां हरिवः सुतानामिति यजति सर्वेभ्य एवैनं तत् सवनेभ्यः सन्निर्मिमीते सर्वेभ्यः सवनेभ्यः सन्निर्मितेन षोळशिना राध्नोति स एवं वेद।”
With the final verse beginning, “When, up to the summit of the Radiant One ...,” he brings it to a close. The summit of the Radiant One is indeed the heavenly world; he causes the sacrificer to reach precisely that heavenly world. He performs the sacrifice with the words, “You drank of the earlier pressings, O Lord of Bay Horses.” This Ṣoḍaśin is indeed fashioned from all the pressings. When he performs the sacrifice with the words, “You drank of the earlier pressings, O Lord of Bay Horses,” the morning pressing is indeed characterized by drinking; thereby he fashions it from the morning pressing itself. With the words, “And now this pressing is exclusively yours,” the midday pressing is indeed exclusive; thereby he fashions it from the midday pressing itself. With the words, “Delight in the honeyed Soma, O Indra,” the third pressing is indeed characterized by exhilaration; thereby he fashions it from the third pressing itself. With the words, “Truly, O Bull, pour it abundantly into your belly,” the form of the Ṣoḍaśin is indeed marked by the word “Bull.” This Ṣoḍaśin is indeed fashioned from all the pressings. When he performs the sacrifice with the words, “You drank of the earlier pressings, O Lord of Bay Horses,” thereby he fashions it precisely from all the pressings. By means of the Ṣoḍaśin fashioned from all the pressings, he succeeds. He knows thus.
उ॒द्यद् ब्र॒ध्नस्य॑ वि॒ष्टपं॑ गृ॒हमिन्द्र॑श्च गन्व॑हि। मध्वः॑ पी॒त्वा स॑चेवहि॒ त्रिः स॒प्त सख्युः॑ प॒दे॥
May Indra and I ascend the home that is the Sun’s summit; having drunk of the sweet drink, may we dwell together at the friend’s thrice-sevenfold station.
ब्रध्नस्य सूर्यस्य विष्टपं स्वर्गं उद्गन्वहि इन्द्रो अहं च। यत् तदिन्द्रगृहं ब्रध्नविष्टपं मध्वः पीत्वा तत्र सचेवहि सुखमनुभवाव। सख्युः इन्द्रस्य त्रिःसप्तस्थानेषु।
May Indra and I ascend to the realm of Bradhna, the sun—to heaven. That which is Indra’s abode is Bradhna’s realm. Having drunk of the sweet drink, may we associate there; may we experience happiness in the three-times-seven stations of the friend Indra.
“एकविंशति दिव्यानि स्थानानि दिवि चक्रिणः। वज्रिणो वाऽपि तद्भक्तैर्भुज्यन्ते तानि याज्ञिकैः॥”
The twenty-one divine stations in heaven belonging to the discus-bearer—or also to the thunderbolt-bearer—are enjoyed by sacrificial practitioners devoted to the respective one.
इति प्रवृत्ते।
When it proceeds thus …
अपाः॒ पूर्वे॑षां हरिवः सु॒ताना॒म॑थो इ॒दं सव॑नं॒ केव॑लं ते।म॒म॒द्धि सोमं॒ मधु॑मन्तमिन्द्र स॒त्रा वृ॑षञ् ज॒ठर॒ आ वृ॑षस्व॥
You drank of the Somas pressed earlier, O mover of the senses; and now this pressing is yours alone. Delight in the honeyed Soma, O Indra; O Bull, pour it into your belly while also protecting us.
पूर्वान् सुतान् प्रातःसवनगान् सोमान् अपाः। हरीन्= इन्द्रियाणि वर्तयतीति हरिवः, हरिभिर्वर्तत इति वा। इदं माध्यन्दिनं सवनं केवलं ते। अथो इत्यर्थान्तरम्। मधुमन्तं सोमं जठर आवृषस्व आसिञ्च। ममद्धि च। सत्रा अस्मत्त्राणेन सह।
You drank the earlier pressed Somas belonging to the morning pressing. He is Harivas because he sets the haris—the senses—in motion, or because he moves by means of the haris. This midday pressing is yours alone. The expression “further” introduces another point. Pour the honeyed Soma into your belly; pour it in. And become exhilarated. “Together” means together with the protection of us.
पीतशब्दवत्। अपूर्वपानत्वात् तदेव पानं मुख्यमिति पीतशब्दः। इन्द्रस्य केवलत्वात् केवलं माध्यन्दिनं सवनम्। ममद्धीति तृतीयसवनम्। तत्र हि मदो विशेषतो भवति पूर्तेः। इति सवनत्रयरूपता षोळशिनः। वृषण्वत् वृष्ण इन्द्रस्य विशेषतः प्रियत्वात्। एवं चतूरूपता षोळशिनः। राध्नोति ऋद्धो भवति।
As with the expression “drunk”: because this is the first drinking, that very drinking is primary; hence the expression “drunk.” Because it is exclusive to Indra, the midday pressing is “exclusive.” The expression “be exhilarated” indicates the third pressing, for exhilaration occurs especially there because of fullness. Thus the Ṣoḍaśin has the three pressings as its forms. The expression “bull-like” is used because it is especially dear to Indra the Bull. Thus the Ṣoḍaśin has a fourfold form. He prospers; he becomes prosperous.
“अथातश्छन्दास्येव व्यति षजत्या त्वा वहन्तु हरय उपो षु शृणुही गिर इति गायत्रीश्च पङ्क्तीश्च व्यति षजति गायत्रो वै पुरुषः पाङ्क्ताः पशवः पुरुषमेव तत् पशुभिर्व्यति षजति पशुषु प्रति ष्ठापयति यदु गायत्री च पङ्क्तिश्च ते द्वे अनुष्टुभौ तेनो वाचो रूपादनुष्टुभो रूपाद् वज्ररूपान्नैति यदिन्द्र पृतनाज्येऽयं ते अस्तु हर्यत इत्युष्णिहश्च बृहतीश्च व्यति षजत्यौष्णिहो वै पुरुषो बार्हताः पशवः पुरुषमेव तत् पशुभिर्व्यति षजति पशुषु प्रतिष्ठापयति यदुष्णिक् च बृहती च ते द्वे अनुष्टुभौ तेनो वाचो रूपादनुष्टुभो रूपाद् वज्ररूपान्नैत्या धूर्ष्वस्मै ब्रह्मन् वीर ब्रह्मकृतिं जुषाण इति द्विपदां च त्रिष्टुभं च व्यतिषजति द्विपाद् वै पुरुषो वीर्यं त्रिष्टुप् पुरुषमेव तद् वीर्येण व्यति षजति वीर्ये प्रति ष्ठापयति तस्मात् पुरुषो वीर्ये प्रतिष्ठितः सर्वेषां पशूनां वीर्यवत्तमो यदु द्विपदा च विंशत्यक्षरा त्रिष्टुप् च ते द्वे अनुष्टुभौ तेनो वाचो रूपादनुष्टुभो रूपाद् वज्ररूपान्नैत्येष ब्रह्मा प्र ते महे विदथे शंसिषं हरी इति द्विपदाश्च जगतीश्च व्यति षजति द्विपाद् वै पुरुषो जागताः पशवः पुरुषमेव तत् पशुभिर्व्यति षजति पशुषु प्रति ष्ठापयति तस्मात् पुरुषः प्रतिष्ठितोऽत्ति चैनानधि च तिष्ठति वशे चास्य यदु द्विपदा च षोळशाक्षरा जगती च ते द्वे अनुष्टुभौ तेनो वाचो रूपादनुष्टुभो रूपाद् वज्ररूपान्नैति त्रिकद्रुकेषु महिषो यवाशिरं प्रो ष्वस्मै पुरोरथमित्यतिच्छन्दसः शंसति च्छन्दसां वै यो रसोऽत्यक्षरत् सोऽतिच्छन्दसमभ्यत्यक्षरत् तदतिच्छन्दसोऽतिच्छन्दस्त्वं सर्वेभ्यो वा एष च्छन्दोभ्यः सन्निर्मितो यत् षोळशी तद् यदतिच्छन्दसः शंसति सर्वेभ्य एवैनं तच्छन्दोभ्यः सन्निर्मिमीते सर्वेभ्यश्छन्दोभ्यः सन्निर्मितेन षोळशिना राध्नोति य एवं वेद।”
Then, after this, he interweaves the metres themselves. With the words “May the bay horses convey you hither” and “Pray hear the songs,” he interweaves Gayatrī and Paṅkti verses. The person indeed corresponds to the Gayatrī, and the animals correspond to the Paṅkti. Thereby he interweaves the person himself with the animals and establishes him among the animals. Since the Gayatrī and the Paṅkti together are two Anuṣṭubhs, by this he does not depart from the form of speech, from the Anuṣṭubh form, the thunderbolt form. With the words “When, O Indra, in the winning of battles” and “May this one be desirable to you,” he interweaves Uṣṇih and Bṛhatī verses. The person indeed corresponds to the Uṣṇih, and the animals correspond to the Bṛhatī. Thereby he interweaves the person himself with the animals and establishes him among the animals. Since the Uṣṇih and the Bṛhatī together are two Anuṣṭubhs, by this he does not depart from the form of speech, from the Anuṣṭubh form, the thunderbolt form. With the words “Onto the shafts for him” and “O Brahman, O hero, delighting in the composition of sacred formulation,” he interweaves a Dvipadā and a Triṣṭubh. The person is indeed bipedal, and the Triṣṭubh is vigor. Thereby he interweaves the person himself with vigor and establishes him in vigor. Therefore, established in vigor, the person is the most vigorous of all animals. Since the twenty-syllable Dvipadā and the Triṣṭubh together are two Anuṣṭubhs, by this he does not depart from the form of speech, from the Anuṣṭubh form, the thunderbolt form. With the words “This is the Brahman priest” and “At the great ritual assembly I would praise your two bay horses,” he interweaves Dvipadā and Jagatī verses. The person is indeed bipedal, and the animals correspond to the Jagatī. Thereby he interweaves the person himself with the animals and establishes him among the animals. Therefore, being established, the person eats them, stands over them, and has them under his control. Since the sixteen-syllable Dvipadā and the Jagatī together are two Anuṣṭubhs, by this he does not depart from the form of speech, from the Anuṣṭubh form, the thunderbolt form. With the words “At the three Trikadruka rites, the mighty one, the barley-mixed Soma” and “Forth indeed for him, the one whose chariot is foremost,” he recites Aticchandas verses. Whatever essence of the metres overflowed, that overflowed into the Aticchandas. That is the Aticchandas’s being Aticchandas. For this Ṣoḍaśin is fashioned together from all the metres. By reciting Aticchandas verses, he thereby fashions it together from all the metres. Whoever thus knows succeeds through the Ṣoḍaśin fashioned together from all the metres.
विहृतपक्षे तु-
But in the alternative of separated recitation—
“पादान् व्यवधायार्द्धर्चशः शंसेत् पूर्वासां पूर्वाणि पदानि गायत्र्यः पङ्क्तिभिः पङ्क्तीनां तु द्वेद्वे पदे शिष्येते ताभ्यां प्रणुयादुष्णिहो बृहतीभिरुष्णिहां तूत्तमान् पादान् द्वौद्वौ कुर्याच्चतुरक्षरमाद्यं द्विपदाश्चतुर्धा कृत्वा प्रथमां त्रिष्टुभोत्तरा जगतीभिरुत्तमायाश्चतुर्थमक्षरमन्त्यं पूर्वस्याद्यमुत्तरस्यानुष्टुभमतिच्छन्दस्स्ववदध्यात् द्वितीयतृतीययोस्तृतीययोः पादयोरवसानत उपदध्यात् प्रचेतनेति पूर्वस्यां प्रचेतयेत्युत्तरस्यामुत्तरास्वितरान् पादान् षष्ठान् कृत्वाऽनुष्टुप्कारं शंसेत्।”
Having interposed the pādas, he should recite half-verse by half-verse: the initial pādas of the preceding stanzas, the Gāyatrīs with the Paṅktis. Two pādas from each of the Paṅktis, however, remain over; with those two he should continue the recitation. He should recite the Uṣṇihs with the Bṛhatīs. He should make each final pāda of the Uṣṇihs into two, the first being four syllables long. Having divided the Dvipadās fourfold, he should combine the first with a Triṣṭubh and the subsequent ones with Jagatīs. He should make the fourth syllable of the last Dvipadā the final syllable of the preceding pāda and the initial syllable of the following pāda. He should insert the Anuṣṭubh among the Aticchandas stanzas. At the end of the third pādas of the second and third stanzas, he should add “pracetana” in the former and “pracetaya” in the latter. In the subsequent stanzas, having made the remaining pādas into sixth pādas, he should recite in Anuṣṭubh form.
महानाम्नीनां पञ्चाक्षरानुपसर्गानुपसृजत्येकादशाक्षरेषु पादेषु सर्वेभ्यो वा एष च्छन्दोभ्यः सन्निर्मितो यत् षोळषी तद्यन्महानाम्नीनां पञ्चाक्षरानुपसृजत्येकादशाक्षरेषु पादेषु सर्वेभ्य एवैनं तच्छन्दोभ्यः सन्निर्मिमीते सर्वेभ्यश्छन्दोभ्यः सन्निर्मितेन षोळशिना राध्नोति य एवं वेद।
He appends the five-syllabled additions of the Mahānāmnī verses to the eleven-syllabled pādas. For this Ṣoḷaśin is assembled from all the metres. In that he appends the five-syllabled additions of the Mahānāmnī verses to the eleven-syllabled pādas, he thereby assembles it from all the metres indeed. He who knows thus succeeds by means of the Ṣoḷaśin assembled from all the metres.
महानाम्नीनां पञ्चाक्षरानुपसर्गानुपसृजत्येकादशाक्षरेषु पादेषु -
He adds the five-syllable prefixes of the Mahānāmnī verses to the eleven-syllable pādas—
“एवाह्येवा अपाः पूर्वेषां हरिवः सुतानाम्,एवाहीन्द्रँ अथो इदं सवनं केवलं ते, एवाहि शक्रो ममद्धि सोमं मधुमन्तमिन्द्र, वशी हि शक्रः सत्रा वृषञ्जठर आवृषस्वेति।”
“Just so indeed, O possessor of bay horses, you drank of the former pressed Somas. Indeed, O Indra, and further, this Soma pressing is yours alone. Just so indeed, O Śakra, exult intensely in the honeyed Soma, O Indra. For Śakra is always master; O Bull, pour it into your belly”—thus.
5.1. ज्ञानभक्त्यादिसहितस्यैव कर्मणः साफल्यम्
The fruitfulness of action only when accompanied by knowledge, devotion, and the like.
भगवद्भक्तिज्ञानवैराग्यपूर्वकं च कर्म कर्तव्यम्।
And action is to be performed after devotion to the Lord, knowledge, and detachment.
“इष्टापूर्तं मन्यमाना वरिष्ठं नान्यच्छ्रेयो वेदयन्ते प्रमूढाः। नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वा इमं लोकं हीनतरं वा विशन्ति॥” - आथर्वणोपनिषत् १/२/१०
“The utterly deluded, regarding sacrificial rites and charitable works as the highest, recognize no other higher good. Having enjoyed their reward on heaven’s summit, won by good action, they enter this world or one still lower.” — Ātharvaṇopaniṣat 1/2/10
“नैष्कर्म्यमप्यच्युतभाववर्जितं न शोभते ज्ञानमलं निरञ्जनम्। कुतः पुनः शश्वदभद्रमीश्वरे नचार्पितं कर्म यदप्यकारणम्॥” - भागवतम् १/५/१२
Even knowledge characterized by freedom from action, though entirely unstained, does not shine when devoid of devotion to Acyuta. How much less does action that is always inauspicious and not offered to the Lord, even if performed without motive? — Bhāgavatam 1/5/12
“यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥” - भगवद्गीता १८/४६
“A human being attains perfection by worshipping through his own action him from whom beings originate and by whom all this is pervaded.” — Bhagavadgītā 18/46
“त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते। ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान् दिवि देवभोगान्॥” - भगवद्गीता ९/२०
The knowers of the three Vedas, drinkers of Soma and purified of sins, having worshipped me with sacrifices, seek the heavenly destination. Having attained the holy world of the lord of the gods, they enjoy in heaven the divine enjoyments of the gods. — Bhagavad Gītā 9/20
“मयि सर्वाणि कर्माणि सन्न्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युद्ध्यस्व विगतज्वरः॥ ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः॥ ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान् विद्धि नष्टानचेतसः॥” - भगवद्गीता ३/३०-३२
“Consigning all actions to me, with a mind directed toward the Self, become free from expectation and possessiveness, and fight without anguish. Those human beings who constantly follow this teaching of mine, endowed with faith and not finding fault, are also freed from actions. But those who, finding fault with this teaching, do not follow my teaching—know those people, devoid of discernment and utterly deluded regarding all knowledge, to be ruined.” — Bhagavadgītā 3/30-32
“तपस्विनो दानपरा यशस्विनो मनस्विनो मन्त्रविदः सुमङ्गलाः। क्षेमं न विन्दन्ति विना यदर्पणं तस्मै सुभद्रश्रवसे नमोनमः॥” - भागवतम् २/४/१६
Ascetics, those devoted to giving, the renowned, the high-minded, knowers of mantras, and those possessed of great auspiciousness do not attain well-being without dedication to Him. To Him, of supremely auspicious renown, obeisance again and again. — Bhāgavatam 2/4/16
“एष उ एव दाश्वान्य एवं वेद”, “यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवति” - छान्दोग्योपनिषत् १/१/८
“This one alone is indeed an offerer—the one who knows thus. Whatever one does with knowledge, with faith, and with upaniṣadic contemplation, that alone becomes more potent.” — Chāndogya Upaniṣad 1/1/8
“परं भावमजानन्तो मम भूतमहेश्वरम्।मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः॥” - भगवद्गीता ९/११-१२
“Not knowing my higher nature as the great Lord of beings, with futile hopes, futile actions, futile knowledge, and no discernment…” — Bhagavad Gītā 9/11-12
“सर्वगुह्यतमं भूयः शृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥ मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥” - भगवद्गीता १८/६४-६५
“Hear again from me the supreme word, the most secret of all. You are deeply beloved by me; therefore I shall tell you what is beneficial to you. Let your mind be on me; be my devotee; be one who sacrifices to me; bow to me. You will come to me alone. I truly promise you: you are dear to me.” — Bhagavadgītā 18/64-65
“विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणम्। तिष्ठमानस्य तद्विदः” - बृहदारण्यकोपनिषत् ५/९/३४
“Brahman is knowledge and bliss, the reward of the giver and the supreme goal of the one who abides and knows it.” — Bṛhadāraṇyakopaniṣad 5/9/34
इत्यादिश्रुतिस्मृतिभ्यः।
From Śruti and Smṛti texts beginning with this.
