MI.U 1.01
एष पन्था एतत् कर्म एतद् ब्रह्मैतत् सत्यम्। तस्मान्न प्रमाद्येत् तम् नातीयात् ज न ह्यत्यायन् पूर्वे। येऽत्यायन् ते पराबभूवुः॥
eṣa panthā etat karma etad brahma etat satyam। tasmān na pramādyet tam na atīyāt janah hi atyāyan pūrve। ye atyāyan te parābabhūvuḥ॥
[एष (eṣa) - this; (masculine singular pronoun); पन्था (panthā) - path; way; एतत् (etat) - this; (neuter singular pronoun); कर्म (karma) - action; deed; एतद् (etad) - this; (neuter singular pronoun); ब्रह्म (brahma) - Brahman; the Absolute; एतत् (etat) - this; (neuter singular pronoun); सत्यम् (satyam) - truth; reality; तस्मात् (tasmāt) - therefore; from that; न (na) - not; प्रमाद्येत् (pramādyet) - should be negligent; should err; तम् (tam) - that; him; न (na) - not; अतीयात् (atīyāt) - should overstep; should transgress; जनः (janaḥ) - person; man; हि (hi) - indeed; for; अत्यायन् (atyāyan) - overstepping; transgressing; पूर्वे (pūrve) - former; previous ones; ये (ye) - who; (plural pronoun); अत्यायन् (atyāyan) - overstepping; transgressing; ते (te) - they; (plural pronoun); पराबभूवुः (parābabhūvuḥ) - were defeated; perished;]
This is the path, this is the action, this is Brahman, this is truth. Therefore, one should not be negligent, nor should one overstep it; for those who overstepped before, they perished.
तदुक्तमृषिणा -
tad uktam ṛṣiṇā -
[तत् (tat) - that; उक्तम् (uktam) - spoken; ऋषिणा (ṛṣiṇā) - by the sage;]
(that spoken by the sage -)
That which was spoken by the sage -
प्रजा ह तिस्रो अत्यायमीयुर्न्या अर्कमभितो विविश्रे। बृहद्ध तस्थौ भुवनेष्वन्तः पवमानो हरित आविवेशेति।
prajā ha tisro atyāyamīyur-nyā arkam-abhito viviśre। bṛhadd tasthau bhuvaneṣv-antaḥ pavamāno harita āviveśeti।
[प्रजा (prajā) - offspring; progeny; ह (ha) - indeed; surely; तिस्रः (tisraḥ) - three (feminine); अत्यायमीयुः (atyāyamīyuḥ) - have gone beyond; have transcended; न्या (nyā) - downwards; towards; अर्कम् (arkam) - sun, Lord Vishnu; light; अभितः (abhitaḥ) - on both sides; around; विविश्रे (viviśre) - entered; have entered; बृहद् (bṛhad) - great; vast; तस्थौ (tasthau) - stood; remained; भुवनेषु (bhuvaneṣu) - in the worlds; among the existences; अन्तः (antaḥ) - within; inside; पवमानः (pavamānaḥ) - the purifying one; हरित (harita) - one who carries; आविवेश (āviveśa) - entered; has entered; इति (iti) - thus; so;]
Indeed, three offspring have moved downwards, other three have transcended and entered towards the Lord Arka from all sides. The great one stood within the worlds; the purifying Pavamāna, the one who carries, has thus entered.
प्रजा ह तिस्रो अत्यायमीयुरन्ति या वै ता इमाः प्रजास्तिस्रो अत्यायमायंस्तानीमानि वयांसि वङ्गा वगधाश्चेरपादाः।
prajā ha tisro atyāyamīyuranti yā vai tā imāḥ prajāstisro atyāyamāyaṃstānīmāni vayāṃsi vaṅgā vagadhāścerapādāḥ.
[प्रजा (prajā) - offspring; ह (ha) - indeed; तिस्रः (tisraḥ) - three (feminine); अत्यायमीयुः (atyāyamīyuḥ) - have migrated beyond; अन्ति (anti) - are; या (yā) - which; वै (vai) - indeed; ता (tā) - those; इमाः (imāḥ) - these; प्रजाः (prajāḥ) - offspring; तिस्रः (tisraḥ) - three (feminine); अत्यायमायं (atyāyamāyaṃ) - have migrated beyond; तानि (tāni) - those; इमानि (imāni) - these; वयांसि (vayāṃsi) - tribes; वङ्गाः (vaṅgāḥ) - Vangas (that which is curved or bent); वगधाः (vagadhāḥ) - Vagadhas (Food-focused, sensually driven, materially attached); चेरपादाः (cerapādāḥ) - Cerapadas (Violent, lawless, anti-cosmic, unruly, disruptive of order.);]
Indeed, three groups of offspring have migrated beyond; beyond the three offspring — namely, these tribes: the Vangas (the curved ones), the Vagadhas (sensually and materially driven), and the Cerapadas (violent, lawless).
न्यन्या अर्कमभितो विविश्र इति ता इमाः प्रजा अर्कमभितो निविष्टा इममेवाग्निम्।
nyanyā arkamabhito viviśra iti tā imāḥ prajā arkamabhito niviṣṭā imam evāgnim.
[न्यन्या (nyanyā) - by another path; अर्कम् (arkam) - the sun; अभितः (abhitaḥ) - around; on both sides; विविश्र (viviśra) - entered; इति (iti) - thus; ता (tā) - those; इमाः (imāḥ) - these; प्रजाः (prajāḥ) - creatures; beings; अर्कम् (arkam) - the sun / Lord Vishnu; अभितः (abhitaḥ) - around; on both sides; निविष्टाः (niviṣṭāḥ) - settled; entered; इमम् (imam) - this; एव (eva) - indeed; only; अग्निम् (agnim) - Agni; fire;]
Thus, by another path, those creatures entered around Lord Arka; these creatures are settled around Lord Arka, which is indeed this Agni.
बृहद्ध तस्थौ भुवनेष्वन्तरिति आद उ एव बृहद् भुवनेष्वन्तरसावादित्यः। पवमानो हरन्ति आविविशेति वायुरेव पवमानो दिशो हरन्ति आविष्टः॥१॥
bṛhadd tasthau bhuvaneṣvantariti āda u eva bṛhad bhuvaneṣvantarasāvādityaḥ। pavamāno haranti āviviśeti vāyureva pavamāno diśo haranti āviṣṭaḥ॥1॥
[बृहद्ध (bṛhadd) - great; (from bṛhat); तस्थौ (tasthau) - stood; (from √sthā); भुवनेषु (bhuvaneṣu) - in the worlds; (locative plural of bhuvana); अन्तर् (antar) - within; (inside); इति (iti) - thus; (end-quote); आद (āda) - beginning; (from ādi); उ (u) - indeed; (emphatic particle); एव (eva) - only; (indeed); बृहद् (bṛhad) - great; (from bṛhat); भुवनेषु (bhuvaneṣu) - in the worlds; (locative plural of bhuvana); अन्तर् (antar) - within; (inside); असौ (asau) - that; (he); आदित्यः (ādityaḥ) - the Lord Aditya; (from āditya); पवमानः (pavamānaḥ) - the purifying one; (wind); हरन्ति (haranti) - carry; (they take away); आविविशे (āviviśe) - entered; (from ā-√viś); इति (iti) - thus; (end-quote); वायुः (vāyuḥ) - wind; (vāyu); एव (eva) - only; (indeed); पवमानः (pavamānaḥ) - the purifying one; (wind); दिशः (diśaḥ) - directions; (quarters); हरन्ति (haranti) - carry; (they take away); आविष्टः (āviṣṭaḥ) - entered; (from ā-√viś);]
Thus, the great one stood within the worlds; at the beginning, indeed, only the great one within the worlds, that is the Lord Aditya. The purifying one, Pavamāna carries (things), having entered; the wind itself is the purifying one, the directions carry (things), having entered.
MI.Bāshya 1.01
A testimonial from Rig Saṁhitā is quoted, providing the context in which the Aitareyī Upanishad teachings were revealed to Bahvṛca seer. This knowledge came directly from Lord Vishnu to Goddess Lakshmi, from her to Lord Brahma, and then to the rest of the gods.
The stated path here refers to the path that takes one directly to the Supreme Lord, who is eternally the source of action, the mother, the agent, being full of qualities, the truth, and the cause of one's own attainment. One should never forget Him anywhere - is the path.
The three types of beings who are after righteousness, knowledge, and dispassion, transcend and reach Lord Vishnu within the Sun, who is also called 'Arka' and 'Aditya'. They are purified by Pavamāna, the Lord Vishnu within the wind god, through renunciation of action and self-study. Those who are after wealth and sovereignty are lower beings bound to earth. 'Vayāṃsi' - those who abandon things or meat eaters, also known as 'Piśācas'; 'Vangas' - that which is curved or bent, i.e. crucked minded; 'Vagadhāḥ' - sensually driven, materially attached; 'Cerapādāḥ' - Violent, lawless, and disruptive.
"प्रादुर्बर्भूव भगवांस्तपसेतराया नारायणोऽब्जजसुतस्य विशालाम्नः। तस्मिन् गतेऽध्वरमभूत सुरविप्रसङ्घो निश्चेतनस्तदनु पद्मभवोऽमुमस्तौत्॥
"prādurbabhūva bhagavāṁstapasetarāyā nārāyaṇo'bhjajasutasya viśālāmnaḥ। tasmin gate'dhvaramabhūt suraviprasaṅgho niścetanastadanu padmabhavo'mumastaut॥
[प्रादुर्बर्भूव (prādurbabhūva) - became manifest; appeared; भगवान् (bhagavān) - the Lord; तपसेतरायाः (tapasetarāyāḥ) - of one other than the ascetic; of the non-ascetic; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; अब्जजसुतस्य (abjajasutasya) - of the son of the lotus-born; (i.e., of Brahmā's son); विशालाम्नः (viśālāmnaḥ) - of Viśālāmnā; (greatly renowned); तस्मिन् (tasmin) - in him; in that; गते (gate) - having gone; departed; अध्वरम् (adhvaram) - the sacrifice; अभूत् (abhūt) - became; happened; सुरविप्रसङ्घः (suraviprasaṅghaḥ) - the assembly of gods and sages; निश्चेतनः (niścetanaḥ) - unconscious; devoid of awareness; तदनु (tadanu) - after that; then; पद्मभवः (padmabhavaḥ) - the lotus-born; (Brahmā;) अमुम् (amum) - him; that one; अस्तौत् (astaut) - praised;]
"The Lord Nārāyaṇa, distinct from the ascetic, became manifest for the son of the lotus-born, of Viśālāmnā. When he departed from the sacrifice, the assembly of gods and sages became unconscious. Then, the lotus-born (Brahmā) praised him.
तेन स्तुतः स भगवान् गिरिशेन्द्रमुख्यान् सर्वानबोधयदजेन सहैव तेऽथ। दासत्वमापुरत एव महत्सुराणां दासत्वतः स महिदास इति प्रसिद्धः॥
tena stutaḥ sa bhagavān giriśendramukhyān sarvān abodhayad ajena sahaiva te’tha। dāsatvam āpurata eva mahatsurāṇāṃ dāsatvataḥ sa mahidāsa iti prasiddhaḥ॥
[तेन (tena) - by him; स्तुतः (stutaḥ) - praised; स (sa) - he; भगवान् (bhagavān) - the Lord; गिरिशेन्द्रमुख्यान् (giriśendra-mukhyān) - the foremost among the lords of mountains; सर्वान् (sarvān) - all; अबोधयत् (abodhayat) - made aware; अजेन (ajena) - with Aja (Brahmā); सह (saha) - together; एव (eva) - indeed; ते (te) - they; अथ (atha) - then; दासत्वम् (dāsatvam) - servitude; आपुरत (āpurata) - attained; एव (eva) - indeed; महत्सुराणां (mahat-surāṇām) - of the great gods; दासत्वतः (dāsatvataḥ) - from servitude; स (sa) - he; महिदास (mahidāsa) - Mahidāsa; इति (iti) - thus; प्रसिद्धः (prasiddhaḥ) - well-known;]
Having been praised by him, the Lord made all the foremost among the lords of mountains aware, together with Aja (Brahmā). Then, they indeed attained servitude to the great gods; from this servitude, he became well-known as Mahidāsa.
शृण्वत्सु तेषु भगवान् वदद् रमायै दिव्यां श्रुतिं स परमोऽतिमुदैतरेयीम्। सा बह्वृचैः प्रपठिता चतुराननास्याद् यस्यां रहस्यमुदितं परमं हि विष्णोः॥
śṛṇvatsu teṣu bhagavān vadad ramāyai divyāṃ śrutiṃ sa paramo'timudaitareyīm। sā bahvṛcaiḥ prapaṭhitā caturānanāsyād yasyāṃ rahasyamuditaṃ paramaṃ hi viṣṇoḥ॥
[शृण्वत्सु (śṛṇvatsu) - while they were listening; तेषु (teṣu) - among them; भगवान् (bhagavān) - the Lord; वदत् (vadat) - speaking; रमायै (ramāyai) - to Ramā (Lakṣmī); दिव्यां (divyām) - divine; श्रुतिं (śrutiṃ) - revelation (Veda); सः (saḥ) - he; परमः (paramaḥ) - supreme; अतिमुदा (atimudā) - with great joy; ऐतरेयीम् (aitareyīm) - Aitareyī (name of a Vedic text); सा (sā) - that; बह्वृचैः (bahvṛcaiḥ) - by the Bahvṛcas (Ṛgvedic seers); प्रपठिता (prapaṭhitā) - recited; चतुराननास्यात् (caturānanāsyāt) - from the mouth of the four-faced (Brahmā); यस्याम् (yasyām) - in which; रहस्यं (rahasyam) - secret; उदितं (uditaṃ) - declared; परमं (paramam) - supreme; हि (hi) - indeed; विष्णोः (viṣṇoḥ) - of Viṣṇu;]
While they were listening, the Lord, addressing Ramā, joyfully spoke the divine Aitareyī revelation. That revelation, recited by the Bahvṛca seers, originated from the mouth of the four-faced Brahmā, in which the supreme secret of Viṣṇu is indeed revealed.
महाभूतिः श्रुतिः सैषा महाभूतिर्यतो हरिः। विशेषेणात्र कथितः सर्वज्ञः शाश्वतः प्रभुः॥"
mahābhūtiḥ śrutiḥ saiṣā mahābhūtir yato hariḥ। viśeṣeṇātra kathitaḥ sarvajñaḥ śāśvataḥ prabhuḥ॥"
[महाभूतिः (mahābhūtiḥ) - great manifestation; श्रुतिः (śrutiḥ) - revelation; सा (sā) - she; एषा (eṣā) - this; महाभूतिः (mahābhūtiḥ) - great manifestation; यतः (yataḥ) - from whom; हरिः (hariḥ) - Hari; विशेषेण (viśeṣeṇa) - specifically; अत्र (atra) - here; कथितः (kathitaḥ) - described; सर्वज्ञः (sarvajñaḥ) - omniscient; शाश्वतः (śāśvataḥ) - eternal; प्रभुः (prabhuḥ) - lord;]
This revelation is the great manifestation from whom Hari (the Lord) arises. Here, specifically, the omniscient, eternal Lord is described."
इति ऋक् संहितायाम्।
iti ṛk saṁhitāyām.
[इति (iti) - thus; ऋक् (ṛk) - Ṛg (hymn); संहितायाम् (saṁhitāyām) - in the Saṁhitā;]
- stated thus, in the Ṛg Saṁhitā.
एष एव सदा "पन्था" भगवान् पुरुषोत्तमः। नित्यं स्वप्राप्तिहेतुत्वात् कर्तृत्वात् कर्म मातृतः॥ ब्रह्मैष गुणपूर्णत्वात् सत्यं साधुस्वरूपतः। क्वापि तं विस्मरेन्नैव त्यक्त्वा तं नेतरं व्रजेत्॥ पूर्वे नैनं तत्यजुर्हि ब्रह्माद्यास्तेन संसृतेः। मुक्ताः श्रीश्च तदत्यागान्नित्यमुक्ता गुणाधिकाः॥
eṣa eva sadā "panthā" bhagavān puruṣottamaḥ। nityaṃ svaprāptihetutvāt kartṛtvāt karma mātṛtaḥ॥ brahmeṣa guṇapūrṇatvāt satyaṃ sādhu-svarūpataḥ। kvāpi taṃ vismarennaiva tyaktvā taṃ netaraṃ vrajet॥ pūrve nainaṃ tatyajurhi brahmādyāstena saṃsṛteḥ। muktāḥ śrīśca tadatyāgānnityamuktā guṇādhikāḥ॥
[एष (eṣa) - this; एव (eva) - indeed; सदा (sadā) - always; "पन्था" ("panthā") - "path"; भगवान् (bhagavān) - the Lord; पुरुषोत्तमः (puruṣottamaḥ) - the Supreme Person; नित्यं (nityaṃ) - eternally; स्वप्राप्तिहेतुत्वात् (svaprāptihetutvāt) - because of being the cause of one's own attainment; कर्तृत्वात् (kartṛtvāt) - because of agency; कर्म (karma) - action; मातृतः (mātṛtaḥ) - from the position of mother; ब्रह्म (brahma) - Brahman; एष (eṣa) - this; गुणपूर्णत्वात् (guṇapūrṇatvāt) - because of fullness of qualities; सत्यं (satyaṃ) - truth; साधुस्वरूपतः (sādhu-svarūpataḥ) - by the nature of being virtuous; क्वापि (kvāpi) - anywhere; तं (taṃ) - him; विस्मरेत् (vismaret) - should forget; न (na) - not; एव (eva) - indeed; त्यक्त्वा (tyaktvā) - having abandoned; तं (taṃ) - him; न (na) - not; एतरं (etaraṃ) - another; व्रजेत् (vrajet) - should go; पूर्वे (pūrve) - the former ones; न (na) - not; एनं (enaṃ) - him; तत्यजुः (tatyajuḥ) - abandoned; हि (hi) - indeed; ब्रह्माद्याः (brahmādyāḥ) - Brahma and others; तेन (tena) - by him; संसृतेः (saṃsṛteḥ) - from transmigration; मुक्ताः (muktāḥ) - liberated ones; श्रीः (śrīḥ) - Lakshmi; च (ca) - and; तदत्यागात् (tadatyāgāt) - from non-abandonment of him; नित्यमुक्ताः (nityamuktāḥ) - eternally liberated; गुणाधिकाः (guṇādhikāḥ) - superior in qualities;]
This indeed is always the very "path" — the Lord, the Supreme Person. Because He is eternally the cause of one's own attainment, the agent, the source of action, and the mother; this Brahman, being full of qualities, is truth and of virtuous nature. One should never forget Him anywhere, nor, having abandoned Him, go to another. The former ones, Brahma and others, indeed did not abandon Him, and by Him were liberated from transmigration. The liberated ones and Lakshmi, by never abandoning Him, are eternally liberated and superior in qualities.
विहायस्ययनात् प्रोक्ता वयांसीति पिशाचकाः। वर्तितज्ञानतो वङ्गा नरास्तैरवनं सदा॥
vihāyasyayanāt proktā vayāṃsīti piśācakāḥ। vartitajñānato vaṅgā narāstairavanaṃ sadā॥
[विहायस्ययनात् (vihāyasyayanāt) - from the act of leaving (vihāya) and going (syayana); प्रोक्ता (proktā) - are called; वयांसीति (vayāṃsīti) - as 'vayāṃsi'; पिशाचकाः (piśācakāḥ) - the Piśācas; वर्तितज्ञानतो (vartitajñānataḥ) - from the knowledge of conduct; वङ्गा (vaṅgā) - the Vaṅgas; नराः (narāḥ) - men; तैः (taiḥ) - by them; अवनं (avanaṃ) - the earth; सदा (sadā) - always;]
From the act of leaving and going, they are called 'vayāṃsi', the Piśācas; from the knowledge of conduct, the Vaṅgas, men by them always (inhabit) the earth.
अन्नरूपैर्गृध्नवो हि वङ्गावगध नामकाः। राक्षसा असुरा ईरपादा इति समीरिताः॥
annarūpairgṛdhnavo hi vaṅgāvgadha nāmakāḥ। rākṣasā asurā īrapādā iti samīritāḥ॥
[अन्नरूपैः (annarūpaiḥ) - with forms of food; गृध्नवः (gṛdhnavaḥ) - greedy ones; हि (hi) - indeed; वङ्गावगध (vaṅgāvgadha) - Vanga and Avagadha; नामकाः (nāmakāḥ) - named; राक्षसाः (rākṣasāḥ) - rākṣasas; असुराः (asurāḥ) - asuras; ईरपादाः (īrapādāḥ) - īrapādas / Cherapadas; इति (iti) - thus; समीरिताः (samīritāḥ) - are called;]
Those greedy ones, taking such forms of food, are known as Vanga and Avagadha, and are called rākṣasas, asuras, and Cherapādas.
धर्मो ज्ञानं च वैराग्यं ऐश्वर्यं चतुरात्मकः। वायुर्देवोऽत्रासुराणां ऐश्वर्यं गुण एव हि॥
dharmo jñānaṃ ca vairāgyaṃ aiśvaryaṃ caturātmakaḥ। vāyur devo'trāsurāṇāṃ aiśvaryaṃ guṇa eva hi॥
[धर्मः (dharmaḥ) - righteousness; ज्ञानम् (jñānam) - knowledge; च (ca) - and; वैराग्यम् (vairāgyam) - dispassion; ऐश्वर्यम् (aiśvaryam) - sovereignty; चतुरात्मकः (caturātmakaḥ) - of fourfold nature; वायुः (vāyuḥ) - Vāyu; देवः (devaḥ) - deity; अत्र (atra) - here; असुराणाम् (asurāṇām) - of the asuras; ऐश्वर्यम् (aiśvaryam) - sovereignty; गुणः (guṇaḥ) - quality; एव (eva) - indeed; हि (hi) - certainly;]
Righteousness, knowledge, dispassion, and sovereignty are of a fourfold nature, and Vāyu is the deity here. Sovereignty and wealth alone are truly the qualities of deamons.
ईरपादास्ततः प्रोक्तास्ते त्रयो विष्णुमत्यजन्। पराभूतास्ततस्ते तु तमस्यन्धे निपातिताः॥
īrapādās tataḥ proktās te trayo viṣṇumaty ajan। parābhūtās tataḥ te tu tamasy andhe nipātitāḥ॥
[ईरपादाः (īrapādāḥ) - īra-pādāḥ; those whose feet are swift; ततः (tataḥ) - from that; then; प्रोक्ताः (proktāḥ) - spoken; declared; ते (te) - they; त्रयः (trayaḥ) - three; विष्णुमति (viṣṇumati) - A mind established/focused/pure as Vishnu; अजन् (ajan) - did not go; did not reach; पराभूताः (parābhūtāḥ) - defeated; overcome; ततः (tataḥ) - from that; then; ते (te) - they; तु (tu) - but; तमसि (tamasi) - in darkness; अन्धे (andhe) - blind; dark; निपातिताः (nipātitāḥ) - cast down; thrown;]
Those swift-footed ones, thus spoken of, those three did not reach the mind established in Lord Vishnu. Defeated, therefore, they were cast down into utter darkness.
देवाश्च ऋषयो मर्त्यसत्तमा इति च त्रयः। आश्रिता विष्णुमेवैकं त्रिस्थानस्थितमच्युतम्॥
devāś ca ṛṣayo martyasattamā iti ca trayaḥ। āśritā viṣṇum evaikaṃ tristhānasthitam acyutam॥
[देवाः (devāḥ) - gods; च (ca) - and; ऋषयः (ṛṣayaḥ) - seers; मर्त्यसत्तमाः (martyasattamāḥ) - the best among mortals; इति (iti) - thus; च (ca) - and; त्रयः (trayaḥ) - three; आश्रिताः (āśritāḥ) - have taken refuge; विष्णुम् (viṣṇum) - Viṣṇu; एव (eva) - only; एकम् (ekam) - one; त्रिस्थानस्थितम् (tristhānasthitam) - abiding in three places; अच्युतम् (acyutam) - the infallible;]
The gods, the seers, and the best among mortals — these three have all taken refuge in Lord Viṣṇu alone, the one infallible being who abides in the three worlds.
अग्निस्थमाश्रिता मर्त्या विष्णु मर्का भिधं परम्। आ जनैरर्चितत्वात् स ह्यर्क इत्युच्यते हरिः॥
agnisthamāśritā martyā viṣṇu markā bhidhaṃ param। ā janairarcitatvāt sa hyarka ityucyate hariḥ॥
[अग्निस्थम् (agnistham) - situated in fire; आश्रिता (āśritā) - resorted to; मर्त्या (martyā) - mortals; विष्णु (viṣṇu) - Viṣṇu; मर्का (markā) - sun; भिधं (bhidhaṃ) - name; परम् (param) - supreme; आ (ā) - by; जनैः (janaiḥ) - by people; अर्चितत्वात् (arcitatvāt) - because of being worshipped; सः (saḥ) - he; हि (hi) - indeed; अर्क (arka) - Arka; इति (iti) - thus; उच्यते (ucyate) - is called; हरिः (hariḥ) - Hari;]
Hari, who is Lord Viṣṇu, is situated in fire and is resorted to by mortals; because he is worshipped by people as the supreme, he is called Arka, the Sun.
अग्नौ कर्माणि कृत्वैव मानुषा मुक्तिभागिनः। कर्मभिः शुद्धसत्त्वानां कर्मत्यागोऽपि नान्यथा॥
agnau karmāṇi kṛtvaiva mānuṣā muktibhāginaḥ। karmabhiḥ śuddhasattvānāṃ karmatyāgo'pi nānyathā॥
[अग्नौ (agnau) - in fire; कर्माणि (karmāṇi) - actions; कृत्वा (kṛtvā) - having performed; एव (eva) - indeed; मानुषाः (mānuṣāḥ) - humans; मुक्तिभागिनः (muktibhāginaḥ) - those who obtain liberation; कर्मभिः (karmabhiḥ) - by actions; शुद्धसत्त्वानाम् (śuddhasattvānām) - of those whose essence is pure; कर्मत्यागः (karmatyāgaḥ) - renunciation of action; अपि (api) - even; न (na) - not; अन्यथा (anyathā) - otherwise;]
Humans who perform actions in the fire indeed become eligible for liberation; for those whose essence is pure, renunciation of action is also only through actions, not otherwise.
आश्रिताः सूर्यगं विष्णुमृषयो बृहदित्यसौ। तेजसा बृंहणादुक्तो विष्णुरादित्य इत्यपि॥
āśritāḥ sūryagaṃ viṣṇum ṛṣayo bṛhad ity asau। tejasā bṛṃhaṇād ukto viṣṇur āditya ity api॥
[आश्रिताः (āśritāḥ) - resorted to; सूर्यगं (sūryagam) - going to the sun; विष्णुम् (viṣṇum) - Viṣṇu; ऋषयः (ṛṣayaḥ) - sages; बृहद् (bṛhad) - great; इति (iti) - thus; असौ (asau) - he; तेजसा (tejasā) - by brilliance; बृंहणात् (bṛṃhaṇāt) - from increasing; उक्तः (uktaḥ) - is called; विष्णुः (viṣṇuḥ) - Viṣṇu; आदित्यः (ādityaḥ) - Āditya; इति (iti) - thus; अपि (api) - also;]
The sages who go to the sun have resorted to Lord Viṣṇu and call him 'great'; thus, because of his brilliance and his power to increase, Viṣṇu is also called Āditya.
आदानात् सर्ववस्तूनां स्वाध्यायेनामुमाश्रिताः। मुच्यन्त ऋषयो नित्यं नान्यथा तु कथञ्चन॥
ādānāt sarvavastūnāṃ svādhyāyenāmumāśritāḥ। mucyanta ṛṣayo nityaṃ nānyathā tu kathaṃcana॥
[आदानात् (ādānāt) - from taking; from accepting; सर्ववस्तूनां (sarvavastūnām) - of all objects; of all things; स्वाध्यायेन (svādhyāyena) - by self-study; by recitation of sacred texts; अमुम् (amum) - that; him; आश्रिताः (āśritāḥ) - having resorted to; having taken refuge; मुच्यन्ते (mucyante) - are released; are liberated; ऋषयः (ṛṣayaḥ) - sages; seers; नित्यं (nityaṃ) - always; constantly; न (na) - not; अन्यथा (anyathā) - otherwise; in any other way; तु (tu) - but; however; कथञ्चन (kathaṃcana) - in any way; at all;]
By abstaining from taking all objects and resorting to self-study, sages are always liberated; never otherwise, in any way.
वायुस्थमाश्रिता देवाः पवमानाभिधं हरिम्। संसारात् पावयित्वा यत् महानन्दे मिनोत्ययम्॥
vāyusthamāśritā devāḥ pavamānābhidhaṃ harim। saṃsārāt pāvayitvā yat mahānande minotyayam॥
[वायुस्थम् (vāyustham) - situated in air; आश्रिता (āśritā) - having taken refuge; देवाः (devāḥ) - gods; पवमानाभिधम् (pavamānābhidham) - named Pavamāna; हरिम् (harim) - Hari; संसारात् (saṃsārāt) - from saṃsāra; पावयित्वा (pāvayitvā) - having purified; यत् (yat) - which; महानन्दे (mahānande) - in great bliss; मिनोति (minoti) - measures; अयम् (ayam) - this;]
The gods, having taken refuge in Hari called Pavamāna, who is established in air, after being purified from saṃsāra, attain this one who measures (or grants) great bliss.
पवमानस्ततो विष्णुर्व्याप्तः सर्वासु दिक्षु च। आश्रितो भगवान् सर्वैः सर्वत्रापि विशेषतः॥ आश्रयात् पृथगुक्तोऽयं नित्यानन्दो रमापतिः॥
pavamānas tato viṣṇur vyāptaḥ sarvāsu dikṣu ca। āśrito bhagavān sarvaiḥ sarvatrāpi viśeṣataḥ॥ āśrayāt pṛthag ukto'yaṃ nityānando ramāpatiḥ॥
[पवमानः (pavamānaḥ) - purifying one; ततः (tataḥ) - from that; विष्णुः (viṣṇuḥ) - Viṣṇu; व्याप्तः (vyāptaḥ) - pervaded; सर्वासु (sarvāsu) - in all; दिक्षु (dikṣu) - directions; च (ca) - and; आश्रितः (āśritaḥ) - resorted to; भगवान् (bhagavān) - the Lord; सर्वैः (sarvaiḥ) - by all; सर्वत्र (sarvatra) - everywhere; अपि (api) - even; विशेषतः (viśeṣataḥ) - especially; आश्रयात् (āśrayāt) - from the refuge; पृथक् (pṛthak) - separately; उक्तः (uktaḥ) - said; अयम् (ayam) - this; नित्यानन्दः (nityānandaḥ) - eternal bliss; रमापतिः (ramāpatiḥ) - the Lord of Lakṣmī;]
Thus, the purifying Lord Viṣṇu pervades all directions and is resorted to by all everywhere, especially; apart from the refuge, this Lord of Lakṣmī, who is eternal bliss, is said to be distinct.
