Chandodarshanam

Author(s): Daivarata Rshi, Ganpatimuni
Publisher: Bharatiya Vidya Bhavan
Catalog link: https://jainqq.org/explore/023462/1

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i. // zrI daivarAta-RSikula-yomAzramaH gokarNa || chandodarzanama CHHANDO-DARSANA daivarAtArSeyam / by RSHI DAIVARATA zrIkAvyakaNThagaNapatimuniviracitena vAsiSThAnvayabhASyeNa pariSkRtam / WITH A COMMENTARY by KAVYAKANTHA GANAPATIMUNI TO BE KNOWN AS VASISHTHANVAYABHASHYAM BHARATIYA VIDYA BHAVAN CHOWPATTY : BOMBAY MASSASSES

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ABOUT THE BOOK Is revelation of Veda Mantras possible even today?' Yes, why not, asks Kavyakantha Ganapati Muni. If Brahma Darshana can be had even today, though, with great creative effort and through the path laid down by the Shastras, the possibilities of Sabda Brahma Darshana, that is, Veda Mantra Darshana has to be admitted without further arguments. It is in this context that the revelation of Chhando-Darshana to Rishi Daivarata is proof positive of new Veda Mantras being revealed by the same processes as in the past. When Daivarata was performing severe austerities along with his Guru, in the vicinity of Shri Renukamba in the year 1917, he went into a state of 'Samadhi' (communion) and some words began to emerge from his lips. After observing this for two days his Guru Kavyakantha Ganapati Muni realised that it was Rigvedic metrical expression and took down what emerged from his lips for several days until it stopped. He later arranged the mantras into eight Anuvakas and named the whole text ChhandoDarshana.' He wrote a profound, fullfledged commentary on it. Apart from being good and high poetry, the thought content of Chhando-Darshana' is not merely eulogistic and penetrating, but philosophical and inspiring. The unitive thought of the Mantras, the logical sequence and the arrangement of hymns and sections are artistic. The vigour and force of the language is contagious. When the Rishi speaks of the cosmic gods and goddesses, of Indra, of Sarasvati, of Brahmanpati, one is carried away by the grand conceptions reflected in the words. Rs. 45/

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// zrI daivarAta-RSikula-yogAzramaH gokarNa // chandodarzanam CHHANDO-DARSANA daivraataarsseym| RSHI DAIVARATA zrIkAvyakaNThagaNapatimuniviracitena vAsiSThAnvayabhASyeNa pariSkRtam / - by With a Commentary by KAVYAKANTHA GANAPATIMUNI TO BE KNOWN AS VASISHTHANVAYABHASHYAM tadbhumikAsamalaGkRtam / WITH A PREFACE BY SRI GANAPATIMUNI tadanukramaNikAsUtrapratiklaptam / . Also with Contents AGgleyabhASAntareNa sampUritam | With English Translation lA 6 1968 BHARATIYA VIDYA BHAVAN CHOWPATTY : BOMBAY

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All rights reserved by the Author FIRST EDITION, 1968 This Chhandodarshana by Brahmarshi Daivarat has been sponsored by Loka Shikshana Trust, Hubli and published by Bharatiya Vidya Bhavan, Bombay. PRINTED IN INDIA By B. G. GUTTAL, B. A., LL. B., at the Samyukta Karnatak Press, Koppikar Road, Hubli and Published by S. Ramakrishnan, Executive Secretary, Bharatiya Vidya Bhavan, Chowpatty, Bombay-7.

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CONTENTS PAGES INTRODUCTION PREFACE TO THE COMMENTARY IN SANSKRT ( vAsiSThAnvayabhASyabhUmikA) . v PREFACE TO THE COMMENTARY ON CHHANDO-DARSANA xiii . 2 chandodarzanam CHHANDO - DARSANA SECTION 1 prathamo'nuvAkaH SECTION II dvitIyo'nuvAka: 55 161 215 268 SECTION NI tRtIyo'nuvAkaH SECTION IV caturtho'nuvAkaH SECTION V paJcamo'nuvAkaH SECTION VI SaSTho'nuvAkaH SECTION VII saptamo'nuvAkaH SECTION VIII aSTamo'nuvAkaH 322 390 424 INDEX . 490 (chandodarzanasarvAnukramaNikA sUtram ) .

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SYSTEM OF TRANSLITERATION i m a A A A I i u U U U R R e E ai AI o O au AU . A : H k K kha KH ga G gha GH Ga N to z CH CHH J JH & T I r TH D D Dh DH Blz: I ___TH D DH_N p P ph PH b B bh BH m M Y RL SH S H KSH TR IN

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Ai. Ait. Ap. Gr. S Ar. Athar. Br. Brah. Br. Brh. B. B. S. Br. Su. Ch. Chh. Chha. Chhand. } Aitareya I's. Kau. Ken. Mand. Manu Smr. A. gR. sU. I. u. maM. Izopa. ABBREVIATIONS Apastamba Grhya Aranyaka Atharvana Veda Brahmana Brhadaranyaka Brahma Sutra Chhandogya Isavasya Kaushitaki Sutra Kena Mandukya Manu Smrti Apastamba gRhyasUtra IzAvAsyopaniSanmantra - * IzAvAsyopaniSat - Rgvedamantra R. maM. RksarvAnu* sU. - RksarvAnukramasUtra ai. A. ai. bA. ai. u. kaTho. aitareya AraNyaka * aitareya brAhmaNa - aitareya upaniSat - kaThopaniSat Mund. Na. Nar. Nara, Nir. Pan. Su. Pras. Prasn. zAntimantra Rg. Sar. Sutra Sam. Sata. Suk. Yaj. Svet. svetas. Tai. Tait. Taitti. Up. Yaju. anvaMyabhASye udAhRtAH pramANagranthAH kenopa. kau. bA. aft. Mundaka Narayana Nirukta Paniniya Sutra bha.gI. ca. saM. chaM. da. anu. chAM. u. te. A. tai. bra. u. tai. bA. } Prasna Rg Veda Sarvanukrama Sutra Samhita Satapatha Sukla Yajus Svetasvatara Taittiriya Upanishad Yajurveda kenopaniSat kauSItakI brAhmaNa bhagavadgItA carakasaMhitA - chandodarzana anuvAkaH chAndogya upaniSan - taittirIya AraNyaka taittirIya brahma upaniSat - taittirIya brAhmaNa - -

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tai. bhR. u. .. te. yajuH tai. u. te. zi. u. tai. saM. nA. u. ni. ni. a. khaM. pA. sU pra. u. prazno. bR. u. bra. sU. ba. sU. zA. taittirIya bhRgu upaniSat taittirIya yajurveda taittirIya upaniSat - taittirIya zikSA upaniSat - taittirIyasaMhitA - nArAyaNa upaniSat nirukta - ni. adhyAyakANDam - pANinIya sUtra - praznopaniSat bRhadAraNyaka upaniSat brahmasUtra brahmasUtra zArIraka bhASyam brahmo. bhR. u. bhvA. svA. pa. manusmR. mAM. u. muM. u. yaju: saM. yo. sU. vA. saM. zi. u. za. pa. bA. zu. ya. va. u. saM. sAma. brahmopaniSat bhRgu upaniSat } bhvAdi parasmaipadam - manusmRti mANDUkya upaniSat muNDaka upaniSa - - - yogasUtra - vAjasaneyasaMhitA zikSA upaniSat - yajurvedasaMhitA zatapathabrAhmaNa - zuklayajurveda - zvetAzvatara upaniSat - - saMhitA - sAmaveda

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INTRODUCTION It is somewhat of an audacity on my part to venture to write an introduction to this remarkable publication. Perhaps the only excuse I can put forth is my close association with the great author, Brahmarshi Daivarata of Gokarna, and my persistent efforts to place this work into the hands of the public. Almost from the day I came to know of this work of the author some twenty years ago, I have been hankering to see that it is published. But I thought it was no use publishing in these days the Sanskrit text alone without an English translation. Being a book worthy of close study by Vedic scholars all the world over, I set about making attempts to get it translated. It required years for a combination of circumstances in which good translators, the author, myself, and financial help could be linked up, co-ordinated and set in motion. The late Dr. Rajendra Prasad who looked upon Daivaratji almost as his Guru, encouraged the whole effort, and at last the manuscript was ready to go to print. 6 It is indeed shameful that such a unique Sanskrit work as 'Chhandodarsana' (1917) along with the masterly commentary Anvaya-bhashya by the versatile genius and disciple of Ramana Maharshi, Kavya-Kantha Ganapati Muni, should not have been able to see the light of day for the last fifty years. When I first brought portions of it to the notice of Mahamahopadhyaya Datto Vaman Potdar of Poona, he said that it was for the first time two thousand years after the Samhiti-karana' of the Vedas that he had occasion to see newly revealed Rgvedic Mantras. When I showed the same to Vinoba Bhave, another great Vedic scholar, he exclaimed, this is new Rgveda (ha navin Rgveda ahe). The late Dr. M. S. Aney, the President of the Vaidik Samsodhan Mandal and also the Secretary of the Mandal, Dr. Sontakke were wonder-struck at the four hundred and fifty new Mantras. Dr. Hans Peter, a German Vedic scholar of note who had been recently to India, applied the usual tests and said that the Mantras were perfectly Rgvedic in style. He admired the 'Anvaya-Bhashya' and said that he had hardly seen any Sanskrit commentary so rich and profound in its exposition of the text.

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ii I need not say much here about the author, as his Guru Vasistha Ganapati Muni has given some important facts about him in his preface to 'Anvaya-Bhashya'. He is now 77 and mostly stays in Rshi-kula Yogasram, Gokarn, Karnataka. He is childlike in his nature and even now full of vigour and enthusiasm. His creativity does not seem to have suffered on account of age as his studies and research in Vedic lore are still on. Two of his other works Vak-Sudha and Vedartha-Kalpalata' are being printed, but alas, without any commentary and any English or other translation. His original work Yoga-Sudha' based entirely on Vedic Mantras still awaits translation. His mastery over the four Vedas and his masterly and eloquent interpretation of Vedic Mantras and literature is hardly to be found elsewhere. He can speak most fluently and compose poetry in Sanskrit. He can as well give talks in Kannada, Hindi, Marathi, Tamil, Telugu, Gujerathi and Nepali. Unfortunately his ignorance of English is proving a great handicap to him. But in trying to say something about the many-sided genius of Daivaratji, I should not forget to point out the unique features of Chhando-darsana, his magnum opus. Vasishtha Ganapati Muni, sets at rest the doubts of sceptics as to whether there can be Mantra-darsana in modern times, by enunciating the proposition that if Brahma-Darsana is a possibility and is being striven after by numerous Sadhakas, the revelation of Sabda-Brahma, that is of the Vedic Mantras, which lead to Brahma-darsana, must be a possibility. What is necessary is the creation of the conditions of consciousness in which Mantra-darsana takes place. Unfortunately for us a great depression seems to have overtaken us. On account of that we feel that whatever great, noble, unique, original in literature, philosophy, religion, yoga and other activities can be done has been done already in the past and that nothing new can be done. This inferiority complex has seized us inspite of the fact that a Ramakrishna, a Vivekananda, an Aurobindo, a Gandhi has contributed something new, substantial, and original not only to Indian thought and culture but to world-thought and culture. I think the revelation of Chhando-darsana' proves beyond doubt that inspiration which worked in the souls of the great Rshis of the past is very much alive even now in this land of ours. Vasishtha Ganapati Muni has given us all the relevant details of the circumstances under which the Mantras were revealed to young Daivarata There is nothing mysterious or even mystic or secret about it. By utter devotion to the Guru, Daivarata had completely surrendered himself and had full faith that that was the way to achieve perfection. He threw himself with the utmost confidence into intensive Sadhana and followed meditative processes whereby he was able to be in a yogic trance for hours. If in one

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age and at one time man's mind could condition itself for the descent of the Vedic Mantras from above the mind and intellect, why should it not be possible now? That was how Daivarata could prove that it can be done even now. It was not an accident nor a chance Mantra finding expression through a highstrung mind that happened in the case of Daiyarata. The whole process repeated itself for sixteen days and while the disciple was in a trance and unware of what he was saying, the Guru studiously took down what was clear and whole and audible to him. To be master of Sanskrit is one thing, but even that Daivarata was not at that time; even then Mantras true to the style, diction, accent, archaism, vocabulary, grammar and all that, poured out of the lips of the young disciple day in and day out. This shows that at stated times there was a sustained inspiration and a steady flow of Mantras 450 in number. This phenomena should hearten every one and remind us that it is not only the past that could be bright and great, but that the future too can be greater and brighter, that creative evolution has not stopped, nor have the fountains of life gone dry. Sri Aurobindo who is a modern seer has given a call and declared that from the dawns of the past we have to look forward to the noons of the future. Apart from being good and high poetry, the thought content of * Chhando-darsana' is not merely eulogistic but penetrating, philosophical and inspiring. The unitive thought of the Mantras, the logical sequence and the arrangement of hymns and sections is artistic. The vigour and force of the language is contagious. When the Rshi speaks of the cosmic gods and goddesses, of Indra, of Sarasvati, of Brahmanaspati, one is carried away by the grand conceptions reflected in the words. Now a few acknowledgements which cannot but be a part of the introduction. I deem it not only a privilege but my great good fortune that Brahmarshi Daivarata gave me the opportunity to serve him and the great cause he represents. Next to him, though I have been in charge of editing I must thank the translators who very patiently and doggedly pursued the work with the occasional help and guidance of Daivaratji. One of them, Sri Devudu Narasimhasastri is unfortunately now no more. The other translator, Prof. S. R. Malgi had to bear the major burden. I must not forget Smt. Shanta A. Diwakar for having collected facts and drafted a lifesketch of Daivaratji in collaboration with Prof. S. R. Malgi. That lifesketch has been very helpful in introducing the Brahmarshi to many friends. All these efforts however, would have gone in vain if the Bharatiya Vidya Bhavan of Bombay had not come forward to take up the publication

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of this great work. I must therefore express my gratitude to them both on my account and on account of Brahmarshi Daivarata also. Even with all these arrangements, if Sri Arvind Mafatlal, Bombay, who is a genuine lover of our culture, had not extended his generous and timely financial help, it would have been difficult to bear the heavy burden of printing a Sanskrit volume of about five hundred pages, which cannot in the very nature of things be a quick seller. Last but not the least, the Samyukta Karnatak Press, Hubli, deserves my thanks for the meticulous care with which the very difficult work of printing Vedic Mantras has been carried out. Equally important is the role played by Shri H. R. Purohit, Shri P. V. Acharya, Shri V. Y. Jathar and Shri G. L. Kulkarni who studiously went through the proofs and attended to the general get-up of the Volume. I must also thank in anticipation all those who would treasure the book and appreciate as well as realise the fact that the day of Rshis is not yet gone and would never go. Hubli 15 - 9 - 1968 R. R. DIWAKAR

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chandodarzane zrI vAsiSThagaNapatimuninA viracitA vAsiSThAnvayabhASyabhUmikA / zrIchandodarzane pUrNe devarAtarSisaMzrute / vAsiSThAnvayabhASyasya bhUmikeyaM vitanyate // suviditamevedaM sarveSAM zAstracintakAnAM viduSAm, "veda" eva svataHsiddhaM pradhAnaM pratyakSaM pramANam - saMvaiSvapi arthaSu pratyakSa-parokSa-aparokSasiddheSu anyanirapekSeNa atIndriyArthAdisarvArthatattvabodhakatvAditi ; tadapi darzanatvAdeveti vistareNa mImAMsitaM " vizvamImAMsAyAm " " vedapramANacarcAyAm"; tadevAtra sakSepato nirdizyate satAM digdarzanArtham / tathA hi RGmantravaNaM anuzrUyate" yajJena vAcaH padavIyamAyan tAmanvavindan RSiSu praviSTAm" (R.maM. 10-71-3) iti RGmantravarNAt-yajJarUpeNa yogena tapasaH pUrve maharSayaH RSiSu vijJAnena satyena. anubhAvarUpeNa praviSTAM antarhitAM vedAtmikAM saMvitsvarUpAM chandasvatI tAM parAM vAcaM IzapreritayA divyayA antardazA te svayameva bhagavadanugraheNa anvavindan-prApnuvan iti gamyate | sA ca chandomayI vAgapi kAvyarUpA gAyatrAdichandonibandhanaklaptA pratyakSabrahmasajJakA mantralakSaNatattvasaMhiteti pratIyate ; "RSirvipraH kAvyena" (R.maM. 8-89-1) "sadyaH kAvyAni baLadhatta vizvA" (R. maM. 1-96-1) "sa pUrvayA nividA kavyatA''yoH" (2) ityAdibhiH RGmantrapAdaiH tathA samarthanAt iti | ata eva " RSidarzanAt" iti yAskaniruktamapi saGgacchate, tacca ArSa vedamantradarzana samaSTeH karaNena tatpreraNayA ca RSibhiH tapasA dRSTaM sAkSAtkRtaM svAntaranubhAvasiddhaM atIndriyaM satyavastutattvArthavijJAnameva bhavitumarhati, tadeva jJAnaM vedaH ityanUdyate, api ca tadeva vijJAnaM [a]

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yathAnubhUtameva antarudgAreNa svAtmacaitanyasattvasaMsphuraNena akRtrimayA parayA vAcA svabuddhikRtikalpanAmantareNa yadanUdyate sA divyA vAgapi vedazabdena vyavahriyate, kArya'pi kAraNaguNopacArAdiniyamadarzanAt | asminnarthe RGmantravaNa eva pratyakSaM pramANam " hRdA taSTeSu manaso javeSu yad brAhmaNAH saM yajante sakhAyaH / atrAha tvaM vijahurvedyAbhi rohabrahmANo vicarantyu tve" // (R. maM. 10-71-8) iti | atredaM yAskaniruktaM " yad vai kiJca anUcAno'bhyUhati ArSaM tad bhavati" iti / etena RSINAM tapasA abhyuditaM atIndriyaM darzanarUpaM jJAnameva vedaH, tasya chandasA zabdarUpeNa anuzravaNAt zrutiriti ca sampadyate; tathA ca vedapramANacarcAyAM tatsUtram, " darzanaM yat samaSTe: karaNena svakIyeneva vA antarhRdaye paratra parahRdaye vA guptamarthamRSiH pazyati" iti // atha "anantA vai vedAH" iti zruteH anantatvena prasiddhaH sa tAdRzo vedaH RSidarzanAt prAgeva parame vyomani pare brahmaNi akSarAtmani satyarUpe akhaNDazabdabrahmatanmAtrarUpeNa svayaM nityaM pratiSThitaH san cinmAtra eva Asa, yena svayamIzvaro'pi idaM vizvaM nirmimAya iti zrUyate | tathA ca kutsasya ArSa RGmantradarzanam " sa pratnathA sahasA jAyamAnaH sadyaH kAvyAni baLadhatta vizvA | Apazca mitraM dhiSaNA ca sAdhana devA agniM dhArayan draviNodAm" || (R. maM.1-96-1) " sa pUrvayA nividA kavyatA''yorimAH prajA ajanayanmanUnAm " (2) iti ca // " anAdinidhanA nityA vAgutsRSTA svayambhuvA / Adau vedamayI divyA yata: sarvAH pravRttayaH" || iti ca smRtiH // tasmAt svayameva paramAkAze vizvarUpa-parabrahmavAcakAtmanA vidyamAna eva vedaH RSibhiH tapasA antardazA ca dRSTaH zrutazca san vedazabdArho babhUva | tasya vedasya prasiddha apauruSeyatvaM puruSamatikalpitatvAbhAvAt ; IzvarakRtitvaM tu ttprerittvaat| atra sarvasyaiva jagata: IzvarapreritatvAviziSTatve'pi RSINAM vedadarzane tu agatyA sambhAvanIyaH ananyasAdhAraNaH asti kazcid vizeSaH iti unnIyate |

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vii atha ko'sau vizeSa: vedadarzanasya apauruSeyatve iti cet ucyate-vastusiddhasya tattvasya tapasA nirviSayAtmakena vimarzana sAkSAtkRtArthasya tasya yathAyana tadanuvAdatAmAtreNa vAgudgAraH iti brUmaH ; tadyathA-svapnadazAyAM svapnadarzanenoditasyeva devatAdyAvezadazAyAM ca tatsamA nameva bhavitumarhati, samAdhau tu saddarzanena samudIrNasya vedamantrasyApi naiva puruSamatikRtiviSayatvam, ata eva tasya alaukikatvaM akRtrimatvaM ceti saGgacchate // " yAmRSayo mantrakRto mniissinnH| anvaicchan devAstapasA zrAmeNa || tAM devIM vAca5 haviSA yajAmahe | sA no dadhAtu sukRtasya loke" (te. brA. 2-8-8-5) ityAdi vedavacanopodvalitaM RSINAM mantrakartRtvamapi taddarzana-zravaNAdimantratvasiddhameva bhavitumarhati, na tu punaH puruSamatikalpitatvarUpamiti veditavyam | RSidRSTatvAdeva ca teSAM vedamantrANAM manu-vasiSTha-vAmadeva-vizvAmitrAdInAM tattadA. rSayatvavyavahAraH zAstrIya eveti sampadyate | teSAM mantrANAM viniyoge tattadRSINAmanusmaraNavidhAnAditi // prastutaM vedamantrANAM nUtanadarzanatattvadhimarzanam vedasya tasya anantatvAt nityatvAt vastutattvasiddhatvAdeva ca pUrveH pUrvataraizca RSibhiH tadA tadA tapasA yathA dRSTo vedaH anuzrUyate-tathaiva punaridAnImapi tAdRzena tapasA pratyagdRzA ca draSTuM zakyaH iti unnIyate ; so'yaM nityasiddhasya bhUtArthasya satyasya vastunaH svabhAvaH, yat khalu zAstrIyena pramANena pratyakSIkaraNAhatAsattvam ; yathA khalu (vastutaH) ameyasyApi sataH brahmAtmano darzanaM svasvarUpAnubhUtirUpaparam, tacca ananyasAdhAraNaM azakyasampAdamapi tapasA zAstradRSTyA ca idAnImapi susampAdameveti sarvaSAmapi viduSAmabhyupagatameva zAstrasiddhaM tattvam, tat tathaiva satyamiti cet vedamantradarzanasyApi tatsamAnameva bhavitumarhatIti yathA zAstraM tadabhyupagantavyameveti nirvivAdam | parabrahmaNaH sAkSAtkAre yadi IdRzI zakyatAkathA cet kiM punarvaktavyaM pratyakSasya zabdabrahmaNo vedasya darzane tat samAnamiti; asminnartha RSevarAtasya tapasA divyadarzanena ca samAvibhUtaM " chandodarzanam' tadidameva pratyakSaM pramANam ,tadetadapi samarthitamasmAbhiH vizvamImAMsAyAm - " idAnImapi mantrAkhyAM satyasandho mahAyazAH / pradizan AtmadRSTibhyo daivarAtaH pradRzyate " || iti //

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viii chandodarzanAvirbhAvaH asmin chandodarzane yat ( satyaM ) mayA pratyakSIkRtaM tadeva yathArthamanUdyate sarvataH prakAzArthaM sarveSAM pratibodhArtham || ayaM me ziSyavargeSu anyatamo devarAtaH, so'yaM bAlye vayasaH SoDazavarSabhyaH prAgeva yoganiSThaH san mayA sahaiva gokarNAt prasthitaH zrIbhagavato ramaNamaharSedarzanArthaM aruNAcalamupAgacchat, tatra ca zrImaharSa: akhaNDasahajasamAdhiniSThAyAH sandarzanena tAdRzImantaniSThAM svayamapi anubhavituM anavarataM parame sAdhane tapasi nirato'bhUt ; tathA'pi gurusevAtatparatayA mayA saha paDaveTanAmakaM zrIreNukAmbAkSetraM prati samAgacchata, tatra 1839 tame zAlivAhanazake bhAdrapadamAse zAradyAM navarAtryAM mAtrA gurupatnyA saubhAgyavatyA zrIvizAlAkSyA mayA ca sahaiva prathamata: zrIreNukAmbAyAH sannidhau mantrayogapUrvakaM tapaH samAcarat / tatazca punaruttaratrApi tIvra tapazcarata: tasyAsya daivarAtasya mukhAt samAdhidazAyAM kecana zabdAH prAdurabhUvan | tataH dinadvayAnantaraM tanmArgaNe sA vaidikI chandomayI vAgiti abhUta tatra mama manISA, tatra samAdyau devarAtasya mukhAd yogAvezenodIrNaM tad vAgviniHsaraNamanulakSya tadidaM " chandodarzanaM " mayaiva sagRhya yathAzrutameva samullikhya prakAzyaM nItam | atha ca ziSyavAtsalyAt "bAlAdapi subhASitam " iti abhiyuktAnAM vacanAnusAreNa tatra ArSadarzanagauravAnudarzanena ca tasninneva samaye idaM vAsiSTamanvayabhASyamapi svayamahameva vyaraciSam / atra kecana mantrA: lekhanAnavasaratayA nirgatAH, kecana spaSTatayA gRhItumazakyatayA vRthA gatAH, kecittu ardharcazaH pAdazazca likhituM upalabdhAH, tAn sarvAnapi parityajya ye khalu spaSTatayA pUrNatayA ca likhituM upalabdhAH tAneva saGgRhya tadarthaprakAzanAya anena anvayabhASyeNa yojitavAnasmi / tathaiva mantrANAM sUktAnAM ca keSAMcit tasmin darzanAvasare pUrvAparIbhAvo'pyAsIta, tadapi saMvimRzya devatAdiparatvena vibhAgazaH teSAM sUktAnAM anuvAkAnAM ca yojanena tadanukrameNaiva bhASyamidaM viracitam // ___atrAyaM vizeSaH - so'yaM kumAraH samprati paJcaviMzativarSavayasko daivarAta: vizeSataH saMskRtabhASAyAmavyutpannamatirapi bAlyAdeva niraMtaraM tapoyogAdisAdhananirata: san ananyasAdhAraNaM yadidaM vaidikaM " chandodarzanam" apazyat, tasmAt tadidaM divyaM ArSadarzanameveti pratijJAyate, tadidaM chandodarzanaM prasiddhAbhigbhi: samAnamevAsti, chandataH svarata: zabdataH arthata: tattvadarzanatazceti zAstradRzA sarvathA pratIyate, tadidaM sarvamapi asya pratyakSadarzanena spaSTIbhaviSyati ; tasmAt tadidaM sadasadvivekazAlino vidvAMsaH samadRzo niSkalmaSahRdayA eva vimarzituM abhimantumarhanti bhavantaH iti vijJApaye // evaM devarAto'yaM tapasvI yogI ca san adhyAtmatattvavettA vedamantradraSTA ca bhavan tena yogena tapasA vidyayA sadAcAreNa sadvRttena vinayAdinA ca prAcAM maharSINAM alaGkRtaM " brahmarSipadam " arhatIti sauhArdaina abhimanye ||

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devarAtasya janma- gokarNe, zAlivAhanazake 1813 tame kharasaMvatsare puSyamAse zuklapakSe paJcamyAM tithau somavAsare | // zAntiH svastiH zrIH // // daivarAtasya jAtakam // rA.10 caM. 12 ga.1 raivatapakSarItyA nirayanarAzicakrama lagna 2 ke. 4 ku. 1 / za. 1 bu. (vakra)2 grahalAghavarItyA cedameva rAzicakraM bhavati / 1813 zAlivAhanazake kharasaMvatsare puSyazuddha paJcamI somavAsare jananakAla: 36-30. raivatapakSarItyA ayanAMzA: 18-21-30. grahalAghavarItyA ayanAMzAH 22-49-0, grahalAghavarItyA dhanurmAse 22 dine janbha, raivatapakSarItyA dhanurmAse 26 dine janma, grahalAghavarItyA zatatArA caturthacaraNe janma, raivatapakSarItyA pUrvAbhAdrA dvitIyacaraNe janma. -iti vAsiSThaH gaNapatiH

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devarAtasya chandodarzanam paDave grAme (madrAsa prAnte ) zrIreNukAmbAkSetre 1839 tame zAlivAhanazake zAradyAM navarAtryAM tapasaH prArambhaH, kArtikapUrNamAsyAM prArabhya SoDazadinaparyantaM chandodarzanodayaH || - X vAsiSThagaNapatimuneH anvayabhASyaracanA - tasminneva samaye 1839 tame zake kArtikapUrNimAyAM prArabhya mAvazuklapUrNimAyAM samApti nItA // tatrAyaM pravRtto vizvamImAMsAyAM vedapramANacarcAyAM vedamantrANAM nUtane darzane vimarza: zAstradRSTyA saMvRttaH // tame vizvamImAMsAzlokAH - 66 'vedazchandomayo mantro divyajJAnAnubhAvadaH / pratyakSaM satpramANaM syAt tapasA darzanAdRSeH vedo brahmAtmavijJAnaM nityaM tasyAnubhAvataH / tapasA tatprakAzArthaM sodIrNA vAgapi zrutiH samaSTeH karaNeneva RSINAmAtmanIritam | hRdA'nUditamevAntarArSe taddarzanaM zrutam anantA vai sthitA vedAH vyomnyakhaNDasvarAtmakAH / tapasA'ntaH samAdhau ca zrUyante te maharSibhiH svabhAvaH siddhavastUnAM draSTurdarzanayogyatA | sAmarthya tAdRzaM yatra tatra syAt sphuraNaM svayam dahazuRSayo vedaM pUrve te tapasA yathA / idAnImapi tacchakyaM tathaiva draSTumantare brahmAtmadarzanaM yadvat pUrvavat satpramANataH / idAnImapi sampAdyamRSINAmiva tattvataH tapasA'ntarddazA caiva pUrNasadvastudarzanAt / vedavAcAmapi tathA darzanaM hi bhavet satAm parasyApi brahmaNazced darzanaM zAstrato bhavet / kiM zabdabrahmarUpasya vedasya neti vAdataH bahudhA'pi tapastaptvA prAptuM tatmantradarzanam | nAzaknavamahaM pUrNa saMskartu hRdayaM tathA tathA'pi tapasaivAptuM zakyaM tanmantradarzanam | iti me sudRDho yatno nizcayo'pyasti zAstrataH // 1 // // 2 // || 3 || // 4 // // 5 // // 6 // // 7 // 112 11 // 9 // // 10 // // 11 //

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xi idAnImapi mantrAkhyAM satyasandho mhaayshaaH| pradizan AtmadRSTibhyo daivarAtaH pradRzyate evaM yo yatate yogAnmanovAkprANakarmaNAm / so'pyantastapasA'vazyaM mantradraSTA bhavedRSiH" // 13 // evameva bhASyAnte upasaMhArazlokAzca vidyante etadarthapratipAdakAH // atraite bhavanti upasaMhArazlokA: - ArSeNa cakSuSA'pazyad yA Rcastapa Acaran | vaizvAmitro daivarAto vizvAmitra ivAparaH tA imA atigambhIrAH zuddhAH prmpaavniiH| vAsiSTho'nvayabhASyeNa samalatavAn muniH idaM ye manvate dhIrAH navInaM mantradarzanam | gambhIraM daivarAtasya teSAM nazyanti saMzayAH // 3 // ityayaM vedasiddhAnto nUtane mantradarzane | vedazAstrapramANena vAsiSThena samudadhRtaH atha asminnarthe nUtanamantrAvirbhAve nUtane ca mantradarzane nUtanarSitve ca RGmantravarNa eva pradhAnaM pramANam | tathA ca vasiSThArSeyaM RGmantravarNadarzanam - " ye ca pUrvaRSayo ye ca nUtnA indrabrahmANi janayanta vipraaH| asme te santu sakhyA zivAni yUyaM pAta svastibhiH sadA naH // (R. maM. 7-22-9) __ he indra ye ca pUrve prAcInAH RSayaH prasiddhAH, ye ca nUtnA: nUtanAH RSayaH brahmaNi brahmarUpAn mantrAn janayanta ajanayan, prAdurbhAvayAmAsuH, te RSayaH mantrAzca asme asmAsu sakhyAni zivAni ca santu iti spaSTataro'rthaH // tathaiva mAdhuzchandasaM RGmantradarzanam - agniH pUrvebhirRSibhirIDayo nUtanairuta / ___sa devA eha gacchati || (R. maM. 1-1-2) asya mantrasya vAsiSThaM RgbhAdhyavacanam, pUrvebhiH purAtanaiH RSibhiH uta nUtanaiH RSibhiH navInaizca mantradraSTabhiH agniH IDya: IDituM zakyaH, RSibhirityanena etadAha - nAnRSiH yathAvad bhagavantaM stotuM zaknuyAditi, nUtanaiH ityanena etadAha - na RSitvaM kAlasApekSamiti ||

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xii tasmAt tAdRzatapa:sAmarthyarAhityameva mantradarzanarAhitye atRSitve ca kAraNam, tathaiva tAdRzamantradarzanameva RSitve pradhAnaM kAraNamiti ca sampadyate / etena idamuktaM bhavati-tapasA mantradarzanasamarthaM mUrdhanyaM hRdayyaM ca adhyAtmaM divyaM yantraM sAdhanIyam | tacca nUtanaiH idAnIntanaiH itaH paramapi sAdhayituM zakyamiti siddham // iti vAsiSTho gaNapatiH muniH // iti vAsiSThAnvayabhASyabhUmikA samAptA //

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PREFACE TO THE COMMENTARY ON CHHANDO - DARSANA This is the preface to the commentary called 'Anvaya-bhashya' written by Vasishtha Ganapati Muni, on 'Chhando-darsana.' This is the commentary called "Vasishthanvaya-Bhashya' on the whole of Sri Chhando-darsana' revealed to Rshi Daivarata. It is well-known to all learned thinkers on Sastras (the religious and ethical Laws ) that Veda is the only self-evident, main, and direct authority; because, in every way, in arriving at the full knowledge of the Reality (The Thing-in-itself) which is beyond the reach of the senses, the Veda is selfcorroborative and does not depend on any other authority or evidence, direct or indirect. In Visva-mimamsa' (a work of Ganapati Muni) this subject of Veda being self-evident on account of direct vision, has been discussed, under the heading Discussion about the self-evident nature of the Veda.' The same subject has been summarised here in brief for the attention of readers. In this connection the Rg-Veda states as follows: "They (the Rshis, seers ) performed sacrifice and acquired Vak (that is, the power of speech); by the same means they acquired the Mantras which had entered the hearts of the Rshis" (Rg. X-71-3). The Rg-Veda Mantra quoted above is clear. Rshis of old performed Tapas (made creative efforts ) in the form of sacrifice; they obtained the transcendent (param) inner speech in the form of Vedic Mantras full of insight, which had entered the hearts of the Rshis in the form of true knowledge pregnant with experience. They acquired the Mantras themselves through a divinely inspired inner vision and the grace of God. That metrical speech of the Rshis is also in the form of poetry with measured metres such as Gayatri and others. She (speech) gives us the knowledge of Reality, has the characteristic of Mantras and leads us to Brahma. It is said that "a Rshi and a Vipra are known to be so because they compose poetry" (Rg. VIII-81-1). "He (the Kshi ) appropriated to himself all the Kavyas" (Rg. 1-96-1). "He ( the Rshi ) sang Kks as in old days" (Rg. 1-96-2). These are the quotations which support the statements made above. [b] xiii

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xiv It is therefore that Yaska in his Nirukta defines Rshi as one who has vision of Mantras ). That alone is the vision of Mantras which is obtained by Rshis as described obove: It has to be born of inspiration. It is the result of creative effort of the highest order. It has to be direct and true to inner experience and it is to pertain to the truth which is normally beyond the senses. It is that knowledge which is designated as Veda. That is true knowledge issuing out of inner experience, which takes the form of spiritually inspired pure expression without any effort and without the help of one's intellect, intelligence or imagination. That is the divine speech known as Veda in common parlance. The effect which is Veda, contains within itself the cause ( inspiration etc.) also, as is usually the case. In support of this truth, the following quotation: "Friendly Brahmins who get together to discuss intellectually what is deeply felt in their hearts, are baffled and leave out of consideration the transcendental as indeterminable. Those who know wander in joy." (Rg. X-71-8) Yaska in his Nirukta says, "That is Arsha ( pertaining to Rshis) which emerges from beyond the power of speech." Thus, that knowledge which emerges in the form of super-sensual vision as a result of the creative effort (tapas) of the Rshis is Veda. Since it is heard in the form of metrical language it is called sruti (that which is heard ). The Satra (aphorism ) in the Veda--pramana charcha' in Visvameemamsa', is as follows: That full knowledge or secret and deep meaning which the Rshi sees totally in his own heart or in others by means of his efforts (tapas) is real knowledge. The Veda declares that Vedas are infinite and this is well-known. Even before being visualised by the Rshis the Veda being eternal exists. It exists in the cosmic void, in Brahman, in the immutable spirit in the form of Reality or Truth, in the form of the subtle totality of sound, in the form of consciousness. It is said that out of that the Creator himself brought forth this manifestation in the form of the universe. Kutsa Rshi says in his Mantra : "He (Creator) was born with effort and immediately assumed all the available knowledge of Kavyas ( Vedas); he sang and with the help of Agni and other Gods created everything else " (Rg. 1-96-1). Again, "He knew the Kavyas before and created the people along with the Manus (the progenitors ) " (Rg. 1-96-2).

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XV The Smoti also endorses the same: "The primeval speech (power of speech ) is unborn, eternal and born of herself. She is divine and in the form of Vedas. It is from the Vedas that all activities and creation start." Therefore, eternally existing as they do in the highest heavens by themselves, in the form of cosmos and or the great Creator, the Veda came to deserve the designation of Veda having been seen and heard by Rshis through their creative effort and inner sight. The Veda is known to be not man-made; it is super-human because it is not born of human intellect or human imagination; Veda is born of God because it is God-inspired. But one can say that the whole creation is God's; what then is the uniqueness of the Veda ? There is certainly some uniqueness in the vision of the Veda by the Rshis as it is not a normal or common occurrence. One may well question as to what is uncommon in the vision and expression of the Veda by the Rshis and what is super-human about it. We assert that the realisation of Truth through creative effort, disinterested and detached investigation of it and then the unmistakable correct expression in faultless language of the realised truth, is the uncommonness about it. For instance, the seeing of gods and goddesses in dreams and their appropriation is one thing, while the vision of the Veda Mantra in ones ecstatic condition of communion with truth in which the human element does not participate is quite another. Hence the uniqueness and the absence of any artificiality in the vision of Veda Mantras. One may see the following quotation: "We worship that Goddess of Speech whom the wise Rshis, the Mantramakers worshipped by their creative efforts with hard labour and became like unto gods. Let her give us a place in the world of good deeds or merit." (Tait. Br. II-8-5). These and other quotations from Vedic literature prove the Mantramaking capacity of the Rshis as well as their ability to see the Mantras and hear them. It is obvious that the Veda is not born of human intellect and imagination. It is because the respective Veda Mantras have been seen by Manu, Vasistha, Vamadeva, Visvamitra and others that they have been ascribed to the respective Rshis and when using those Mantras, the names of the respective Rshis are mentioned and remembered. Now let us consider the question of the revelation of new Veda Mantras. Veda Mantras are without number. They are eternal and they reflect the truth of things. Just as in the past Rshis of old saw and heard and

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xvi expressed the Veda Mantras through their creative efforts, so too today it is possible for seers to see, hear and express Veda Mantras by the same means, namely creative Tapas. It is the very nature of all eternal and self-evident truths that they can be cognised by creative, scientific processes laid down. It is accepted by all learned men that Brahma or Reality, though it is beyond all measure, is capable of being realised as experience and is of the nature of one's own soul, though that kind of experience is very rare and almost impossible of easy achievement; it is achievable througb creative effort and through the path laid down by the shastras. Similarly, the vision of Veda Mantras has to be accepted equally as a possibility. If the possibility of the realisation of Brahma is admitted, the possibility of Sabda-BrahmaDarsana, that is of the Veda Mantra Darsana has to be admitted without further argument. It is in this context that we say that the revelation of 'Chhandodarsana' to Rshi Daivarata through Tapas ( creative effort) and divine vision is proof positive (of the possibility of new Veda Mantras being revealed by the same processes as in the past ). This fact also has been supported by me in Visvamimamsa': The truthful and reputed Daivarata has shown through his spiritual insight that Mantras (new) can be seen (even today). Emergence of Chhando-darsana' It is only that truth which I have myself experienced and realised that I am placing before the public for their benefit. Daivarata is one of my disciples. He was devoted to Yoga in his boyhood even before he was sixteen. He came away from Gokarna with me for the Darsana (meeting) of Bhagavan Ramana Maharshi of Arunachalam. He saw that Sri Ramana Maharshi was enjoying without any break SahajaSamadhi (in born effortless ecstatic condition) and was struck by that achievement. He too decided to attain that state of consciousness and began ceaseless sadhana to that end. Even so, on account of his extreme devotion to his Guru, that is myself, he followed me to a village called Padaveta. It is a place of pilgrimage of the deity Renukamba in Madras State. There in the year 1839 of Salivahana Saka (1917 A.D.) in the month of Bhadrapada and the ninth day of Sarad, Daivarata also began austerities for the first time along with myself and my wife Visalaksii. Austerities were begun with proper Mantras in the vicinity of Repukamba. Then and when he was performing severe austerities and when in Samadhi ( communion ) some words began to emerge from Daivarata's lips. After observing for two days, I realised that it was Rgvedic metrical expression. In that Yogic ecstacy of his, when I saw that it was Vedic Mantras which were being

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xvii expressed, I was convinced that it was 'Chhando-darsana.' I took down what emerged from his lips; the result is 'Chhando-darsana.' On account of my affection for my dear disciple and in accordance with the well-known Sanskrit saying, " valuable words even from children are worthy of note", and also on account of my deep respect for Vedic revelation, I myself wrote out the commentary called ' Anvaya-bhashya.' Some of the Mantras which came out of Daivarata's lips could not be taken down on account of the speed with which they came; some were not distinct enough; some of the Mantras were only half or quarter. All such Mantras have been discarded. Only those Mantras which were complete, clearly audible, and which could be taken down in full have been compiled and commentary has been written by me for their elucidation. Similarly, the Saktas and Mantras and Anuvakas have been arranged in logical order according to Devatas involved, and commentary written accordingly. Herebelow is Daivarata's horoscope as drawn by me: The Birth of Sri Daivarata Maharshi Rahu 10 Jupiter 1 Moon 12 RASI Venus 3 Lagna 2 Sun 7 Mercury 2 Ketu 4 Mars 1 Saturn 1 Born on 4th January 1892 at 14 Hrs. 36 Mts. ( 36 Gl. 30 V. Gl.) Salivahana Saka 1813 Khara Samvatsara Pushya Suddha Panchami Monday on the 22nd day of Dhanus Masa (as per Grahalaghava ) or on 26th day of Dhanus Masa ( as per Raivata Paksha ). Sun: 8-21-17 Venus: 9-17-20 Moon: 10-19-25 Saturn: 5-07-46 Mars: 6-24-50 Rahu: 1-1-31 Mercury : 8-07-47 Ketu: 7-1 -31 Jupiter: 10-21-33

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xviii Now I may say a few words. This boy Daivarata is now twentyfive years old. He is not specially learned in Sanskrit, but he has been devoting much of his time since boyhood to austerities, Yoga and spiritual practices. That is the reason why he has been blessed with the revelation of this 'Chhando - darsana'. This is revelation of Veda Mantras as of old. This collection is as good as any well-known Rgvedic Mantras. One may test them by examining metre, words, svara ( accent), meaning, and philosophical ideas. All this will be clear if one studies these Mantras. I therefore plead that this Chando-darsana' may be studied and given its due by those who have power to discriminate, who are learned, impartial, and pure in heart. I have great love for Daivarata and there is no doubt that he is a man of Tapas (creative effort ), he is a Yogi, a philosopher, a seer of Veda Mantras. He deserves the designation of 'Brahmarshi' like the Rshis of old on account of his yoga, Tapas, learning, good conduct, high character, modesty and such other great qualities. Daivarata was born on Monday being the fifth day of the bright half of the month of Pushya of the year Khara, 1813 (1891 A.D.), Salivahana Saka. The austerities at Renukamba Kshetra, Padaveta (Madras State ), began on the ninth day of Sarad in the year 1839 of Salivabana Saka. Revelation of 'Chhando-darsana' continued for sixteen days, beginning from the Full Moon day of Kartika in the year 1839 ( 1917 A. D.) of Salivahana Saka. The commentary was written in the same year from the full-moon day of Kartika to Full-Moon day of Magha 1839 (1917 A D. ), of salivahana Saka (Three months ). Now when discussing the authority of the Vedas, the 'ViswaMimamsa' (of Ganapati Muni) discusses according to Sastras. Here are the verses: Vedas are metrical Mantras capable of giving divine knowledge and spiritual experience. They are self-evident being revealed on account of Tapas and vision. (1) Veda is high knowledge of Brahma ( the Reality ) which can be experienced all the time. Speech in the form of Sruti ( revealed word) has emerged through Tapas in order to convey the knowledge of Brahma. (2) When all the faculties and powers are concentrated on Truth or Reality what emerges from the heart of the Rshi is called revelation. (3) Infinite are Vedas in the high heavens. They are in the form of unbroken solid sound. They are heard by great Rshis through Tapas when in communion. (4)

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xix It is the very nature of self-evident truths that they depend for revelation upon the capacity of the person who seeks truth. Wherever there is such capacity truth reveals itself. (5) Just as in the past the Rshis saw Truth through their Tapas, it is possible even today to see the truth through the same means. (6) Just as people had Brahma Darsana, spiritual realization of the Reality in the past, so too it can be there today. (7) By Tapas and inner sight, just as there can be realization of Truth, so too can there be vision of Veda Mantras by the same means. (8) According to Sastras, if the highest Brahma can be realised, why cannot there be realization of the Sabda-Brabma which but leads to Brahma. (9) I tried hard through Tapas to attain Mantra Darsana; but I could not succeed in taking my soul to that level. (10) Even then I believe that one can have Mantra Darsana through Tapas alone; I believe in steady effort in that direction and the Sastras also uphold this view. (11) Daivarata, the reputed and steady seeker after truth has shown that one could have Mantra Darshana. (12) Thus he who through concentration of mind, speech, vital power, and action tries hard, compulsively becomes a seer of Mantras through Tapas. (13) At the end of the commentary, there are concluding verses as follows: Vaisvamitra Daivarata, verily like the Visvamitra of old, saw Rgveda Mantras revealed to him on account of his having attained the super-sight of a Rshi through Tapas. (1) Those Mantras are very profound. They are pure and have the power to purify others. Vasishtha Muni has embellished them by his 'Anvaya Bhashya' commentary. (2) This is the finding of the Vedas in the matter of new Mantra Darsana which has been proved by Vasistha with authority from the Vedas and the Shastras. In this matter of revelation of new Mantras and their vision and the possibility of new Rshis, the best authority would be the Vedas themselves. Here below is a quotation from the Rgveda: "Oh Indra, the Rshis of old as well as new ones to whom fresh

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mantras were revealed, are there; let those Rshis as well as Mantras, be auspicious to us" (Rg. VII-22-9). Vasishtha comments as follows: "Oh Indra, the reputed old Rshis as well as the new ones gave birth to Mantras; let all those Rishis and Mantras be friendly and auspicious to us." Similarly the Mantra of Madhuchchandas: "Agni is praised by the ancient Rshis as well as by the new ones. He goes to the other gods." (Rg. I-1-2). Vasishta comments as follows: "Both by the ancient Rshis as well as by modern seers of Mantras, the God Agni is capable of being praised." By referring to Rshis, the Mantra means that no one who is not a Rshi will be able to praise the god properly; by referring to new Rshis, the Mantra indicates that there is no time limit for Rshis to be born and see new Mantras. It is only the want of proper and high degree of Tapas and capacity which is the cause of there being no revelation and no Rshi and not any other reason of want of time or occasion or opportunity. Moreover, that kind of revelation of Mantras alone makes the Rshi. So, the conclusion is that by Tapas one should develop the capacity of the head and heart and the wonderful inner instrument of the soul to see new Mantras. It is that instrument which will be able to attain the highest Reality. This is beyond any doubt. Thus says Vasisththa Ganapati Muni. Thus ends the Preface to the Commentary called Vosishthanvaya Bhashya'.

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Shri Brahmarshi Daivarat The Seer of " CHHANDODARSHANA"

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Shri Kavyakantha Vashistha Ganapati Muni

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IM OM SRIH chando darzanam daivarAtArSeyam / CHHANDO-DARSANA DAIVARATARSHEYAM atha vAsiSThamanvayabhASyam / zrI brahmaNaspatirvijayatetarAm | AdyaM maGgalaM padyam | vedadraSTA sa bhagavAn brhmrssibrhmnnsptiH|| vAcaM saJcodayatvAzu vedArthasya prakAzane vedamAtA bhagavatI zabdabrahmAtmikA parA // tattvaM prabodhayatvAzu lekhanI brahmacodanI chandodarzanavede'smin daivarAtarSisaMzrute || vAsiSThAnvayabhASyaM vai mantrArtha bodhayedalam namaste brahmaNe vAce sAkSAd vAcakazaktaye // vAcyAtmavastusattvAya brahmaNaspataye namaH Anvaya Bhashya (Commentary) by Vasishtha Muni Victory to Brahmanaspati ! INVOCATORY VERSES 1. May Bhagavan Brahmanaspati, the Brahmarshi who is the real seer of the Veda be pleased to inspire my power of speech for the exposition of the meaning of the Veda itself. 2. The great Bhagavati Vedamata is Brahma itself in the form of words. It is she who inspires all writing about Brahma. May she enable us to see the Truth without delay. In this Veda, namely, Chhando-darsana, revealed to Daivarata the Seer, may the commentary, Anvaya Bhashya by Vasishtha, explain the full meaning of all the mantras. Let me bow to Brahma, to the power of Speech, to the very power of expression and to Brahmanaspati, who is the very essence of that Reality which is to be explained here. 3.

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2 chandodarzanam atha prathamaH tridaivatyo'nuvAkaH / anuvAkaH 1 / sUktam 1 | RcaH 1 - 3 | savitA || atha sAvitraM prathamaM sUktam | asau mitrastRcaM, devarAto vaizvAmitraH, mitrAtmA savitA, gAyatrI | 'mitraH, AtmA, savitA " iti vA pratyRcaM devatAH || 66 THE RSHI IS DAIVARATA The First Section (Anuvaka) concerns three Devatas Section I: Hymn 1: Riks 1-3-SAVITA. 1 Hymn is on Savita. This Hymn beginning with 'asau mitrah', contains 3 Rks. Daivarata Vaisvamitra is the Rshi, Savita ;the god, Gayatri is the metre. "Mitra-the soul of the Sukta-is Savita, the Son." atha prathamA Rk / asau mitro divaspati'dveSTa'NA' vasi'STha' gira'H / partizciketa vizvA padapAThaH- asau / mitraH / di'ivaH' pa'tiH / draSTRNAM / vasi'SThaH / gira'H // patiH / ciketa | vizva'thA || - // 1-1-1 // This Mitra ( Savita ) is Divaspati, the Lord of the sky. He is the greatest of the seers, the Lord of speech. He knows all and everything and from all points of view. (1-1-1) atha anvayabhASyam / asau savitA vastutaH adhidevatatattvena antaryAmisattvena ca parokSaH, adhibhautikajyotiH zarIradRzA maNDale pratyakSaH, zAstradRzA ca adhyAtmatattvataH aparokSaH pratyagAtmasvarUpaH, eva tattvatraya sAmarasyayogena sAkSAtkRtaH / mitra: sarveSAM bhUtAnAM prANabhRtAM ca mitrabhUtaH, sarvArthaprakAzakatvAt vizvahitatamatvAcca saH mitravadupasthitaH, ata eva mitranAmnA vedeSu * prasiddha: / " mitro janAn yAtayati bruvANaH" (R. maM. 3 - 59 - 1 ) iti mantravarNopavarNitaH anuzrUyate // divaspatiH dyalokAdhipatiH athavA divaH iti jAtyaikavacanam, dyAvastredhA sasrurApaH" (R. maM. 7 - 101 - 4 ) iti zravaNAt tasmAt divaH "bhUrbhuvaH svaH" " tisro

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chandodarzanam iti prasiddhAyA:etallokatrayAtmikAyA aditeH adhipatiH asau AdityaH, draSTRNAM darzanasattvAnAM sarveSAM cetanAtmanAM vasiSThaH vasitRtamaH zreSThaH, giraH svArdhAvayavAtmikAyA: vAcaH pratyakSabrahmarUpAyAHgAyatryAH, pati: adhipatiH adhyakSaH, ata eva saH brahmaNaspatiH iti prasiddha :, vizvathA sarvathA cikaita ciketati jAnAti sarvajJaH iti yAvat | atra " kit jJAne" iti ArSa-vaidika dhAtoniSpannam kriyApadam , tasya "ciketa" iti rUpaM chAndasam, "yazciketa sa sukratuH" (R. maM. 5-65 - 1) " ya I ciketa guhA bhavantam" (R. maM. 1-67-7) iti ca tthaaruupdrshnaat| amuSya tasya paramapuruSasya vizvahitatamatvam, sarvalokAdhipatitvam, sarvasAkSitvam , sarvabAg-vidyAdyadhipatitvam, sarvajJatva ca svata: siddha sattvamiti // COMMENTARY-SUMMARY TRANSLATION Mitra is visible to the physical eye as the solar orb; he is invisible as the indweller (the spirit) of all. He, in his original form, becomes the object of experience, provided one follows the Sastra. He is the friend of all, because he illumines all, and is the highest God existent. Further, he stands by everybody with ready: help like a friend. He is described as Mitra (friend) in a mantra in the Rgveda. cf. "Mitra inspires all to strive". (Rg. III-59-1), .. Divaspati: He is the lord of the sky or as the singular class-name indicates, Divah stands for all the three worlds. The worlds are three: Ether is indicated by the word Dyu; though one by nature, it expresses itself in three forms, viz. Bhuh, Bhuvah and Svah, the consummate form of which is Aditi. Her lord is Aditya. So Divaspati may mean Aditya also.. Vasishthah (Drashtrnam): The best of all sentient ones. Girah Patih: He is the Lord of speech, of Gayatri:- Gayatri is the Vak- the Pratyaksha Brahma- the heard word and hence expression of the two halves of the word, viz., Vachya and. Vachaka (that which is to be expressed and expression ). He is therefore Brahmanaspati. . Visvatha Chiketa: He is Omniscient. Chiketa is the Vedic form for Chiketati in classical Sanskrit - from the root kit to know. The verb chiketa derived from the root kit, is a Vedic form: cf. "yas chiketa sa sukratuh" (Rg. V-65-1) "ya im chiketa guha bhavantam". (Rg. I-67-7) The natural and fundamental nature of the Parama-Purusha is to do the est good to all. He is the Lord of all worlds, the Seer of all and of every thing. He is the king of all speech and arts, and is Omniscient. .

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chandodarzanama dvitIyA Rk / ayaM vizvAni bhUtAni pra caitayati cetasA | tisUbhI rocanAbhiH - // 1-1-2 // padapAThaH- ayaM / vizvAni / bhUtAni / pr| cetayati / cetasA // tima'bhiH / rocanAbhiH / This Mitra activises all living beings by His intelligence and (His) three rays of light. (1-1-2) anvayabhASyam / ayam yo'sau pUrvasmin prathame mantre zrutaH yathoktalakSaNa: so'yaM antarAtmA sarveSAM bhUtAnAM prANinAM ca antarhRdaye pratyagAtmarUpeNa antarhitaH san, cetasA cetanena cetayati, atra "citI sajJAne" iti (bhvA. pa. ra.) dhAtoH tavargIyAntasya vyutpatteH ceta:zabdasya jJAnarUpacetanArthakatvam, athavA cetasA vAcA prANena manasA ca saha tribhi: tejo'bannAtmakaH bhUtaiH trivRtkRtena karaNatrayAtmakena antaHkaraNena, tathA tisRbhiH agnIndrAdityAtmikAbhi: vAk-prANa-manorUpAbhiH, rocanAbhi: jyotirmayIbhi: cittibhi: trizaktirUpAbhiH vAgAdyadhiSThitAbhiH saMvitkriyecchAbhiH, vizvAni imAni sarvANi dRzyamAnAni, bhUtAni bhautikAni acetanAni pratyakSasiddhAni bhUtajAtAni pracetayati savidicchAkriyAtmakacetanAkalAbhiH prerayati svakIyAnyeva sambhAvayati, AtmasAtkaraNena tAni sacetanAni karotIti yAvat, agniraya:piNDamiveti bhAvaH // tasyAsya sarvAntaryAmitayA sarvacetayitRtvamapi svata: siddhameveti // COMMENTARY-SUMMARY TRANSLATION Ayam: In the last mantra, Mitra was described with his characteristics as the Atma, the innermost soul, because he dwells in the hearts of all the beings, as Pratyagatma-concealed within. Chetasa, that is by his intelligence (derived from the root chit to know). This root chit denotes knowledge or activity in the form of knowledge; or the word chetasa may denote Vak, Prana and Manas-the result of triple evolution (Tri-vrt-karana) in the form of Tejas, Apah and Anna-the elements of fire, water and earth (the earth is equated to food here ). These are the three components which form the Antah-karana (generally four ). Tisrbhih Rochanabhih: The three Lights-Agni, Indra and Aditya in the universe and Vak, Prana, and Manas in the individual, are the forms of knowledge, viz., the three forces of Jiana ( Samvit), Kriya and Ichchha.

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chandodarzanama Visvani-Bhutani: All the visible things in the world, both mobile and immobile. Prachetayati: Makes aware, inspires with three forces-Samvit, Kriya and Ichchha ( these are aspects of knowledge ). He makes all the living beings active like himself (Atmasat-karana) just as fire heats an iron-ball to red heat. He is an activiser of all because he is the indweller of all. tRtIyA Rk / tat te savitasturIyaM padaM pazyAmi varzatam | jyotirvizvasya darzayat 1-1-3 // padapAThaH- tat / te / savitaH / turIyaM / padaM / pazyAmi / darzatam // jyotiH| vizvasya / darzayat / / I see the fourth stage or poise of Thine which is worth seeing. Oh! Savita that is the light illumining all and everything. (1-1-3). anvayabhASyam / he savitaH! prasavitaH, sarveSAM bhUtAnAM prANinAM ca prasava-cetana-preraNAdi-hetubhUta paramAtman , turIyaM turIyapadAtmakaM, te tava darzatam darzanIyaM sarvAntarAtmakaM, tat parokSasiddhaM paramaM sarvasmAt paratayA pratiSThitaM, turIyaM catutha padam paramaM vastubhUtam, paraMdhAmarUpaM ca, pazyAmi sAkSAtkaromi tacca turIyaM padaM vizvasya sarvasyApi dRzyamAnasya asya jagataH, darzayat prakAzakama, jyoti: sarvAvabhAsakaM, paraJjyotiHsvarUpamiti pazyAmItyanvayaH // tat svayaM paraJjyotirAtmaivAyamiti tadarthaH // "namaste turIyAya darzatAya padAya" iti (bR. u. 5-14-7) zrutasya tasya turIyapadasya darzanIyatvena nirdezaH prasiddhaH // tasya ca darzanIyArthatvaM darzata iti padasya RmantravarNopadiSTam , " vAyavAyAhi darzata " (R. maM.1-2-1) ityatra "darzata darzanIya" (ni.10-2-1) iti yAskaniruktavacanAt dazanIyattvamiti sapadyate, " darzanArha " iti tadarthaH "yo vizvata: pratyaG asi darzata:" (R. maM. 1-1447) "baLitthA tad vapuSe dhAyi darzataM devasya bhargaH sahaso yato'jani // (R. maM. 1141-1) iti ca tadanuzravaNam || "tad viSNoH paramaM padaM sadA pazyanti sUrayaH / divIva cakSurAtatam" (R. maM. 1-2221) iti mantravaNe spaSTa tadanuzravaNam // evamiha yAni gAyatryAH trINi padAni savitureva tAni bhavanti, yAni savitu: trINi padAni gAyatryAH vAco devyA: tAni bhavanti, tAni ca uccAraNIyAni, sarvAntara evAtmA turIyaM padam , taccadarzanIyameva noccAraNIyam, paraJjyoti:svarUpatvAt iti // atra Adau "darzatam" iti darzitameva tat turIyaM padaM "darzayat-jyotiH"

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chandodarzanam iti yad vizeSayati tad RSirtApayati- tasya sarvAntarAtmanaH tad darzanaM tu-sa eva sarvasyApi draSTA tathA darzayitA ca iti tattvataH draSTutvena darzayitRtvenaiva bhavitumarhati, na tu dRzyatayeti // atra kiJcidasti rahasyam - vastutattvaviziSTam, taMdapi vaidika-chandaHsvaraprakriyAmaryAdayA samAviSTam || asmin mantre "turIyaM padaM pazyAmi" ityanvaye "turIyaM " iti zabda: napuMsakaH dvitIyaikavacanAnto bhavati, tadA " turIyam" iti svaritAntaH sampadyate, yathA prasiddhe RGmantre prasiddham " turIyaM vAco manuSyA vadanti" (R. maM. 1 - 164 - 45) ityatra zrUyate svaraH // " turIyaM svijjanayad vizvajanya:" iti ca (R. maM. 10 - 67 - 1 ) spaTaM tatsvarAnuzrAvaNam || . atra tu " turIyaM " iti udAttAntaM padaM vidyate, etat tu sambudhyantaM padaM gamyate etena svarabhedavizeSeNa // yathA prasiddhe RGmantre pratizrayate, " turIyAditya havanaM ta indriyamAtasthAvamRtaM divi" iti // (R.852 - 7) tatra he turIpa Aditya iti sambodhanArthakaM tad vacanam / tadvadeva atrApi "he turIyapadAtmaka savitaH" ityanvayena tava darzataM darzanIyaM tathA vizvasya darzayat prakAzakaM ca sat tat paramaM padaM jyotiH pazyAmi ityartho bhavitumarhati || so'yamevArthaH aupaniSadena yajurmantrAntareNa samAnatatvako bhavati, tathA hi " gAyatryasyekapadI dvipardA tripadI catuSpadI apadasi nahi padyase namaste turIyAya darzatAya padAya parorajase, asAvado mA prApadahamadaH prApam " iti || (bR. u. 5- 14 -7 ) tadanuzravaNam // __tatra asau savitaiva turIyapadasvarUpaH parorajAH ityarthaH, tasya etadeva nirvacanamapi tatraiva evamanuzrayate,- "athAsyAH (gAyatryAH ) etadeva turIyaM darzataM padaM parorajAH ya eSa tapati, yad vai caturthaM tat turIyaM darzataM padamiti, dadRza eva hyeva parorajAH iti sarvamuhyevaiSa rajaH uparyupari tapati, evaM haiva zriyA yazasA tapati yo'syA: etadeva padaM veda" iti (bR. u. 5-14 - 3.) || etena tasya turIyapadasya tathA tatturIyapadAtmanaH savituH darzanIyatvam, tathA sarvebhyo lokebhyaH paratamatvaM ca sidhyati // etadeva tasya upavyAkhyAnaM bhavati // 3 // // iti prathame'nuvAke prathamaM sUktam sampUrNam // COMMENTARY-SUMMARY TRANSLATION Savitah: He is responsible for the birth (Prasava ) and inspiration (prerana ) of all the living beings and so, he is Savits and therefore he is Paramatma. Your poise (of consciousness) which is the inner-most, ought to be seen. It is immediate though invisible and beyond all. It is the poise (turiya ) which is the highest object for realisation and the highest position which one should attain. That fourth poise is the light that illumines all and everything in this world. It is the Light Supreme. This fourth poise is referred to in the Brhadaranyaka Upanishad, cf. "Salutation to thy fourth poise which ought to be seen" ( Br. Up. 5-14-7). And darsata is darsaniya according to Yaska. Just as the eye sees in the sky the Light that gives the

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chandodarzanam power of sight to the eye, the wise continuously see that Highest Poise of Vishnu. Gayatri has three feet (padas) and they are the same as those of Savitr and vice versa. Gayatri lords over speech. Her three feet are expressible in words. The fourth 'foot' is atma, the Indweller of all. He is to be seen ( realised ) only and not expressible in words: because he is the Light Supreme. 7 The fourth poise was first referred to as darsata and there is a specific reference later to it as Darsayat Jyotih. By this the Rshi reminds us that seeing or realising him who is everywhere, means further, that He is not to be considered merely as an object of sight because, He is that sees and shows, which actually means that the sight is the same as the seer and shower, but never can He be seen as an object of sight. Thus ends the first hymn in the first Section. atha prathamenuvAke dvitIyaM savitRsUktam | anuvAkaH 1 | sUktam 2 | RcaH 1 - 7 asau yaH sapta, devarAto vaizvAmitraH, savitA, caturthIpaJcamISaSThInAM agnIndrasUryAzca anuSTup | Now the Savitr Sukta, Second in first Anuvaka. Section I: Hymn 2: Riks 1-7. This hymn contains 7 Rks, beginning with 'Asau yah : Daivarata Vaisvamitra is the Rshi, Savita is the god, in 4th, 5th and 6th mantras Agni, Indra, Sorya are mentioned, Anushtup is the metre. savitA: I atha prathamA Rk a'sau yaH sahasA tapa'n parItaH prati' tiSThati / vizva'sya savitarya'sminna'muSmi'n tsami'daM jaga't // 1-2-1 // padapAThaH- a'sau / yaH / saha'sA / tapa'n / pari' / i'taH / prati' / ti'SThati / / vizva'sya / savitar / a'smin / a'muSmi'n / saM / i'daM / jaga't // .. Verily, He ( Savita ) stands ever-burning and all-pervading. In Him the soul and the whole universe is born and exists. (1-2-1) anvayabhASyam / - asau savitA, yaH tapan sahasA balena parIta: vyAptaH, vizvasya asya sarvasyApi jagata:, savitari prasavitari asmin jIvarUpe, amuSmin Izvare, jagad idaM saM santataM

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chandodarzanama pratitiSThati || atra yat amunopakramya amunaivopasaMharati, yaccemamamuSya vizeSaNaM karoti, tadRSirtApayati-jIvamIzvarAdananyaM tAdAtmyAt, pazyati ca IzvarasyedaM jagat na jIvasyeti // COMMENTARY-SUMMARY TRANSLATION This Savita who is burning pervades all with all his might. It is Savita that has given birth to all. In Isvara, who creates all Jivas and the whole universe, everything exists. In beginning and concluding with 'that' and by a special reference to this' (soul), the Rshi reminds us that Jiva and Isvara are not different. They have identity. The Rshi sees that the whole universe is the creation of Isvara and not of Jiva. dvitIyA Rk / namaste deva savitarnamaste vizvacakSuSe | namo vizvasya rociSe namaste'stu vizvAyuSe // 1-2-2 // padapAThaH- namaH / te / deva / svitH| nmH| te / vizva'cakSuSe | narbhaH / vizvasya / rociSe / namaH / te / astu / vizva'AyuSe / Salutations to you Oh! Lord Savita; to you who sees all and everything; to you who illumines all and everything; to you who is the lifel ayus ) of all and everything. (1-2-2) anvayabhASyam / he deva ! savitaH! te tubhyaM namaH, vizvacakSuSe vizvasya netrAya te namaH, vizvasya rociSe jyotiSe namaH, vizvAyuSe vizvasya prANAya te namaH astu iti / "manomayaH prANazarIro bhArUpa" (chAM. u. 3-14-2) iti brAhmaNaM cAtra bhavati, mantre cakSuH brAhmaNe manazca na karaNavizeSAbhiprAye, api tu sAkSisAmAnyapare, vizvaprANabhUtasya vyApakajyotiSa: anantarabhUtaH sAkSI paramAtmA ityuktaM bhavati // COMMENTARY-SUMMARY TRANSLATION "Manomayah prana - sariro bharapah" (Chha. Up. 3-14-2). This quotation from the Chhandogya Upanishad is corroborative of the above mantra. ___The word 'chakshu' in the mantra, the word 'manah' in the Upanishad do not refer to the senses but to the Onlooker, who is the life (Prapa ) of all and everything; who is all-pervading Light and who is not different from these. He is the Paramatma, the indwelling On-looker or Witness.

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chandodarzanam tRtIyA Rk| dAmi satya savitardhiyA tava vrataM girA / trINi te ' muSya padAni yat prathamAni jyotIMSi // 3 // padapAThaH- dadhAmi / satya / savitaH / dhiyA | tava / vrataM | girA // trINi / te | amuSya | padAni | yat | prathamAni | jyotI Si // Oh! Savita the Truth, I take to your praise and service with my mind and speech. The three first lights which shine are your three names or steps ( Agni on earth, Indra in the sky and Sun in the heavens). __ anvayabhASyam / he satya ! savitaH ! satyasvarUpa satyapreraka ! tava vrataM karma, dhiyA girA ca dadhAmi dhArayAmi staumIti yAvat , tadidaM stotraM bhavati, amuSya te trINi padAni nAmAni, yat prathamAni AdyAni jyotI Si vakSyamANAnIti // COMMENTARY-SUMMARY TRANSLATION Oh! Satya Savita, you are Truth and Inspirer of Truth. Your vrata ( service) I undertake with mind and speech, which means, I praise you as follows: Thy three names are the first lights. The names are given in the next mantra. caturthI Rk / agniH pRthivyAM jvalati svaratIndrastvantarikSe / dhInAM vizvasya janitA sUrya pra rocate divi // 4 // padapAThaH- agniH / pRthivyAM / jvalati / svarati / indra : | tu / antarikSe // dhInAM / vizvasya / janitA | sUryaH / pr| rocate | divi // Agni burns on the earth. Indra thunders in the mid-air. The Sun, the father of every mental activity shines in the sky. anvayabhASyam / pRthivyAM agniH jvalati, antarikSe tu indraH svarati zabdAyate azaninA, vizvasya sambandhinaH dhInAM janitA janayitA sUryaH divi prarocate, karmapravibhaktAni etAni trINi nAmAni bhavantIti | atra "janitA mantro" iti (pA. sU. 6-4-53) pANini sUtrAt CD-2

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chandodarzanama " janayitA" ityasya ArSaM chAndasaM rUpam - " janitA" iti RgAdi mantreSveva bhavati, " somaH pavate janitA matInAm" iti (R. ma. 9-96-4) saMzrutam // 10 COMMENTARY-SUMMARY TRANSLATION Agni burns on this earth and Indra roars with thunder and Savita shines in the sky as the father of the mind. Therefore, Agni, Indra and Surya are the functional names of the same entity. Janita for Janayita in the mantra is archaic. cf. (Rg. IX-96-4 ). paJcamI Rk / AtmAnaM ya' te' bibhrati' garbha'mA'tmani' pUru'SAH / a'mRtaM' tada' su'vIrya' jyoti'rvizva'sya darzaya't // 5 // padapAThaH - AtmAnaM / yaM / te / bibhrati / garbhe / AtmAnaM / pUruSAH || 1 a'mRte' / tat / taM' i' / su''vIryai / jyoti'H / vizva'sya / da'rzaya't // inmost core. The three Purushas (Agni, Indra and Sun) have the Atman as the The Atman is imperishable and very powerful. It is the light of Atman which illumines the whole Universe. anvayabhASyam | te puruSAH agnIndrasUryAH devatAtmAnaH, tathaiva ta ime puruSAH sarve prANino'pi . Atmani pratyaJci gabha antarhita yaM AtmAnaM pracetanaM bibhrati, tat vidheyaprAdhAnyAt napuMsakaM amRtaM nAzarahitaM suvIryaM vIryavattamaM darzayat sarvAvabhAsakaM vizvasya sambandhi jyotiH, yad vayaM saviteti stumaH iti || COMMENTARY-SUMMARY TRANSLATION The three Purushas are Agni, Indra and the Sun. They have an immortal essence or Atman which in fact is the light which sustains and illumines everything. We pray to this power as Savita. SaSThI Rk yat pRthivyAmagneya'maindraM yad vA'ntari'kSe / di'vi jyoti'rya'dA'dityaM vardhaya'nti mayi tejaH // 6 // padapATha :- yat | pRthivyAM | A'gneya' | aindraM | yat | vA' | a'ntari'kSe // di'vi | jyoti'H | yat | Adi'tyaM | vardhaya'nti | mAyi' / teja'H //

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chandodarzanam 11 May that which is known on the earth as Agni, that which is known in the mid-air as Indra and that which shines as Aditya in the sky increase the Tejas (powerful brilliance ) in me. anvymaassym| pRthivyAM yat AgneyaM, antarikSa yat aindraM vA, divi yat AdityaM sUryasambandhi jyotiH, tAni mayi tejo vardhayanti vardhayantu iti // COMMENTARY-SUMMARY TRANSLATION Let all these three forms of Savita strengthen me. - saptamI Rk / tat te savitasturIyaM paraM divyaM dhiyA sugam / padaM pazyAmi darzataM jyotirvizvasya darzayat // 7 // padapATha :- tat / te | savitaH / turIyaM | pr| divyaM | dhiyA | su'gam // padaM / pazyAmi | darzataM | jyotiH / vizvasya | darzayat // Oh! Savita, I see your fourth step or poise the great and famous one. It is the highest, the divine one, and can be reached only by the power of intelligence. It is the light which deserves to be seen and which illumines all and everything. anvayabhASyam / he turIyapadAtmaka savitaH ! te tava tat turIyaM darzataM darzanIyaM paraM zreSThaM divyaM alaukikaM adhidaivatatattvasahitaM dhiyA sugaM samprApyam, vizvasya darzayat svayamprakAzakaM paraJjyotiHsvarUpaM padaM pazyAmi sAkSAtkaromIti // atra gAyatryA: trINi padAni savituH trINi padAni bhavanti, tAni etAni uccAraNIyAni, sarvAntara evAtmA turIyaM padaM darzanIyameva na tu uccAraNIyamiti // prasiddha Rgvede padapAThe gaNantapAThaH (galitapAThaH) kevalaM pAThapravacanaparamparAgataH, na tu zAstravihitaH, tAdRzapAThakramasya vidhAnAdarzanAt , tasmAt atra chandodarzane gaNantapAThAnavalambanena sarvatrApi samagramantrasya padavibhAgazaH pAThakrama eva Adriyate // "gaNantapATho nAma" pUrvatra yatra kutrApi mantre ekadA anukrameNa samAgatAnAM trayANAM padAnAM tato'pyadhikAnAM ca mantrAntare paThitAnAM teSAM punaruccAraprasaGge tu tAvatAM padAnAM parityAgena pAThaH // asya "galitapAThaH" iti saMjJA'pi vidyate / so'yaM gaNantapAThaH krama

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12 chandodarzanam pAThe jaTApAThAdiSu ca nAsti, tatra tu tAvatAM padAnAM saMhitApAThakrameNa paThanamevAsti, na tu punaH teSAM padAnAM punarAgatAnAM parityAgaH, tasmAt sarvatrApi padalopaprayuktaM gaNantapAThaM vinaiva samagramantrANAM padapATha eva yuktataraH iti pratIyate // // iti prathame'nuvAke dvitIyaM savitRsUktam // COMMENTARY-SUMMARY TRANSLATION Oh! Savita, your fourth step or poise is worthy of being seen; it is the highest, divine and unworldly. Referred to as godly or spiritual, it is attainable by the mind. It is self-illuminating, and is self-effulgent. It is the Light Supreme, giving light to the whole of the universe. I see it. The three feet of Gayatri are the three feet of Savita. They are expressible. The all-pervading Atman is the fourth foot or poise. It is to be realised by experience, but cannot be expressed in words. (In the Pada Patha of the famous Rgveda, Gananta Patha has come down along the teaching tradition though not prescribed by the Sastra. The practice of Gananta Patha is not to be found anywhere (pratisakhya). Therefore, in this ChhandoDarsana, without adhering to the practice of Gananta Patha, the practice of teaching the entire mantra by the method of repeating word by word (sampurna pada pathakrama) is being followed.] Thus ends the second hymn in the first Section. atha prathame'nuvAke tRtIyaM agnisUktam | anuvAkaH 1 | sUktam 3 | RcaH 1-4 / agne tava catuSka, daivarAto vaizvAmitraH, agniH, triSTap / tRtIyA jagatI / Now The Agni Sukta, second in the first Anuvaka Section I: Hymn 3- Riks 1-4- AGNI This hymn consists of four Kks beginning with Agne Tava' Daivarata Vaisvamitra is the Rshi: Agni the god and Trishtup the metre, the third Rk being in Jagati metre. atha prathamA Rk / agne tavemevyomanIha bhAso yanma prANAzcakSuSI aavishntH|| tvaM me deva vAgasi vizvarUpA vAcaM devIM manasA pra bravISi // 1 //

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padapATha : chandodarzanam agne | tava / ime | vi'omAna | iha / bhAsaH / yat | me | prANAH | cakSuSI iti' / A'vizanta'H // tvaM | me | deva | vAk | A I vAca' | de'vIM | mana'sA | | vizvarUpA / | | Oh! Agni, my pranas ( vital powers ) entering my eyes are thy rays which are shining in the mid-air. They enter my eyes as life-force and enable them to see. Oh! Shining One, you are my Vak, who has the universal power and you give utterance to Vak by your Mind-Power. anvayabhASyam / cakSuSI AvizantaH me prANAH iti yat, te ime prANAH, he agne iha vyomani viyati antarikSe vidyamAnAH bhAsaH bhAbhyo nAtiricyante iti yAvat, he deva ! tvaM me vizvarUpA vizvavAGmayavacanasAmarthyAt vizvAtmikA vAk asi, " tejomayI vAk " ( chAM. u. 6/6/ 4-5 ) iti brAhmaNaM cAtra bhavati, manasA karaNena vAcaM devIM sUkSmAM saGkalparUpAM prabravISi tvameva, antarAtmatvAt, jJAnendriyeSu cakSuH te vibhUtiH, karmendriyeSu vAk, vastutastu tvaM antarAtmA manaH karaNakaH iti // COMMENTARY-SUMMARY TRANSLATION The pranas, that is life-forces, entering my eyes are your mid-air rays; they are not different from the rays. Oh! Lord, as you have the genius of creating universal literature, you are my all-pervading Vak (Visva Rupa Vak). cf. Chha. Up. VI: 6-4 & 5, VI: 7-6. As you are the Antaratma, the indweller, it is you who utter the subtle ( sukshma ) and the willed ( sankalpa ) Vak with your mind. And you are the eye among the Jnanendriyas (senses which are means of knowledge) and Vak among Karmendriyas (senses for action). In fact, you are the Antaratma, the indweller with mind as your instrument. dvitIyA Rk | 13 tvaM me' mA'tA pR'thi'vI dyaurutAsi tvaM meM pitA savitA satyadharmA | tvaM mai dhAtA praNetA vanaspatistvaM me' dhenUnAM parito'si pAsi // 2 //

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14 chandodarzanam padapAThaH- tvaM / me / mAtA / pRthivI / dyauH / uta | Ase | tvaM | me| pitA | savitA | satya'dharmA // tvaM / me| dhAtA | pra'netA / vnsptiH| tvaM / me / dhenUnAM / paritaH / asi / pAsi // You are my mother the earth, and you are the heavens. You are my father Savita, who is Truth incarnate. You are my Creator, guide, medicinal herb and inspirer of all my speech. You are all-enveloping and you are protecting me. anvayabhASyam / he agne ! tvaM me mAtA iyaM pRthivI, uta asau dyaurasi, tvaM me pitA satyadharmA apratihanisargaH savitA, tvaM me dhAtA kartA pAkaprabhAvAt kAla:, praNetA prerakaH, vanaspatiH oSadhisattvabhUtaH, tvaM me dhenUnAM vAcAM nAthaH iti zeSaH, parita: asi sarvavyApako'si, pAsi rakSasi ca vizvaM iti zeSa:, agne vizvarUpastutireSA bhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh! Agni, you are my mother, the earth, and the sky. You are my father, the Truth, which is by nature unconquerable. You are my Creator, the Time which matures, the guide and inspirer. You are my Vanaspati, the medicinal herb, and you are the lord of my speech. You are Omnipresent and you protect all. This is the praise of Visva Rupa-the Omnifarious. tRtIyA Rk| tvaM mai pRthivyAmavitA gRhapatistvaM mai vAco janitA brahmaNaspatiH / tvaM meM prANAstvaM pavitro divaspati vaizvAnarastvamiha tiSThasi loke // // 3 // padapAThaH- tvaM / me / pRthivyAM / avitA | gRha'patiH / tvaM | me | vAcaH |janitA / brahmaNaH / ptiH|| tvaM / me / prANAH / tvaM / pavitraH | divaH | patiH / vaizvAnaraH / tvaM / iha / tiSThAsa | loke //

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chandodarzanam You are my protector on earth. You are the house-holder or the master of the house, the Earth. You are Brahmanaspati, the generator of my speech and you are my pranas, or life-force. You are the sacred Lord of the Sky. You are established in this world, and are known as Vaisvanara. anvayabhASyam / " he agne ! tvaM me pRthivyAM avitA rakSakaH, gRhapatiH AhavanIyAdirUpatvAt tvaM me vAca: janitA janayitA brahmaNaspatiH praNavarUpatvAt tvaM me sarve prANAH mukhyaprANarUpatvAt, madhyamo hi agniH mukhyaprANarUpa : vaidyatatvAt, pavitraH divaH adhipatiH sUryazva asi, iha loke tvaM vaizvAnaro nAma tiSThasi etayA RcA lokatrayAdhiSThitaH agnirabhiSTataH iti // COMMENTARY-SUMMARY TRANSLATION You are my protector on earth. As Ahavaniya Agni etc., you are the master of the house. You are the generator of my speech, the Brahmanaspati, as you are the Pranava ( Om ); you are all my life-force because, you are the chief of them all. Agni as lightning is the Lord of the mid-air and thus the chief of pranas. You are the sacred lord of the sky, the Sun. In this world, you are the Vaisvanara, the guide. Thus, Agni the lord of all the three worlds is praised by this Rk. caturthI Rk / a'ntari'ta'H sanna'mRtaM' martyeSu yaH sAkaM prANaiH vizve'Su / vaizvAnare asmin prati dadhAti savitA jyotirvizvasya darzayat padapAThaH-- antaH | hitaH | san | amRtaH | martyeSu - yaH | sAkaM | prANaiH | pazuSu / vizve'Su // vaizvAnare | asmin | prati' / dhAta | savi'tA | jyoti'H | vizva'sya / darzayet // 15 // 4 // You are certainly the Immortal, the indwelling one with the life-forces. You are in all mortal beings, human and non-human, in the whole universe. Savita has placed in this Vaisvanara, his all illumining Light.

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16 chandodarzanama anvybhaassym| amRtaH nAzarahita: yaH matyaSu maraNazIleSu manuSyeSu, kiJca vizveSu pazuSu prANabhRtsu, prANaiH sAkaM antarhita: san prasiddhaH pratyagAtmA sarvAntaryAmIti yAvat, asmin vaizvAnare antarAtmani saMvittaye savitA sa: asau paramaH puruSaH darzayat sarvaprakAzakaM / vizvasya sambandhi paraM jyoti: pratidadhAtIti || // iti prathame'nuvAke AgneyaM tRtIya sUktam // COMMENTARY_SUMMARY TRANSLATION Amrta is immortal which means it never suffers destruction. You are the immortal essence in human beings and in all other creatures who die naturally. Pratyagatma is generally known as the indwelling Soul. And Savita has placed in this Vaisvanara, the soul, his all-illumining light supreme for the illumination of beings. Thus ends the third hymn in the first Section. atha prathame'nuvAke AgneyaM caturtha sUktam | anuvAkaH 1 | sUktam 4 / RcaH 1-10 / agnirayaM daza, daivarAto vaizvAmitraH, agniH, jagatI / Now the Agni Sukta, fourth in first Anuvaka Section I - Hymn 4 - Riks 1- 10 AGNI This hymn beginning with Agnirayam' contains 10 Rks : Daivarata Vaisvamitra is the Rshi: The god is Agni and the metre is Jagati. atha prathamA Rk| agnirayaM pUruSaH sannamRtaH so'nvitaH svAM paramAmamRtAM vAcam | vAca eva vizvamidaM sajAna jyotiSA''tmA so'dhyagniH parItazcitaH // 1 //

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17 chandodarzanam padapATha :- agniH / ayaM / purussH| san / amRtaH / sH| anu / itaH / strAM / paramAM / amRtAM / vAcam // vAcaH / eva / vizva / idaM / saM / jajAna / jyotiSA / AtmA / saH / adhi / agniH / pari / itaH / citaH // This Agni is Purusha, the immortal: in combination with his own creation, namely immortal Vak, well-known as the best, he created this universe from her, the Vak. This Agni is the Atma Himself, the supreme and is recognised as such all over. anvymaassym| ayaM agniH svaya amRtAtmA puruSaH san sattAmAtra:, saH svAM AtmIyAM amRtAtmikAM tAM parAM vAcaM anvitaH san tasyAH vAcaH parAzaktereva vAGmukhAt AdisRSTau idaM paridRzyamAnaM vizvaM jagat saJjajAna utpAdayAmAsa // " sa pUrvayA nividA kavyatA''yorimAH prajA ajnynmnuunaam"| (R. maM. 1-96-2) iti mantravarNA t tadevAzrIvitam // api ca sa: citaH parIta: cetanAtmanA sarvatrApi vyAptaH, ata eva so'yamagniH na kevalaM bhautikaH acetanazca bhavati, yathA yAvA~zca asmAbhiH pratyakSaM dRzyate, api tu para eva saH parokSaH cetanAtmava bhavatIti || COMMENTARY-SUMMARY TRANSLATION This Agni is himself the immortal Purusha. As such, he is combined with his own immortal Vak, who is famous as the best. From Vak, the force par excellence, and through Vak, at the beginning, he created this Universe. which we see all-round. The Rgveda says: "He created, through the first recitation of mantras these children of the Manus associated with Ayu" ( Rg. I-96-2). Further, he is all pervasive by his activity. Therefore, this Agni is not merely physical fire, which has no knowledge whatsoever when seen by us in its limited form, but is Atma the ever-active Chetana, who is not visible. dvitIyA Rk / agnirayaM vizvavijAtavedAH sva ?vizvAnyeva bhUtAni jAtAni veda / vizvaSu yo jAteSvantaH savidyate sa ignirvizvavedAH samidhyate // 2 // CD-3

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18 chandodarzanam padapATha :- AgniH / ayaM / vizva'vit / jaat'vedaaH| vizvAni / eva / bhUtAni / jAtAni / veda / vizveSu / yaH / ja teSu / antariti / sam'vidyate / saH / it / agniH vizva'vedAH / sN| idhyate / This Agni is Omniscient and a Jata-veda, Self-Luminous. He knows all and everything that is born. He exists in all that is born. He is Agni and has all kinds of knowledge. He is ever self-effulgent. . anvayabhASyam / so'yamagniH vizvavit sarvajJaH jagatkAraNatvAt , svaH svayamprakAzarUpaH, jAtavedAH nAmataH rUpataH guNata: karmatazca, tasyedamupavarNanam bhavati, yena saH imAni vizvAni bhUtAni svAtmanaH prajAtAni veda jAnAti, tadeva jAtavedasaH tasya jAtavedastvam , tathaiva punaH saH eteSu jAteSu bhUteSu anta: cidAtmarUpeNa saMvidyate nityaM pratitiSThati, tasmAdeva sa jAtavedAH iti suSTataH // "janmajanman nihito jAtavedAH" iti hi tadanuzrAvaNam (kra. maM. 3-1-21) tadeva tasya jAtavedastvam // so'yaM jAtavedAH eva san agniH vizvavedAH sarvajJAnapUrNaH sarvatrA pradIpyate jyotirAtmasvarUpeNa iti // COMMENTARY-SUMMARY TRANSLATION This Agni knows all and everything and so, he is Omniscient, as he is the Creator of the whole universe. Swah : self-effulgent. . Therefore he is Jata-veda (born with knowledge); by name, form, quality and function, he is that. As he knows all and everything which is born of himself, he is Jataveda. Likewise, he pervades all and everything as Chidatma in the form of knowledge. Therefore, he is acclaimed as Jata-veda. Being a Jata-veda, he is Visva-veda, full of all kinds of knowledge. He is self-effulgent in the form of light all over. tRtIyA Rk / agnirayaM vaizvAnaro vizvathA''tato vizveSveva nareSvantaH prati prvissttH|

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19 chandodarzanam . 19 asmAkaM ya udo'ntaraH pacanaH .... sa ignirvizva AtmA samijyate // 3 // padapAThaH- agniH / ayaM / vaishvaanrH| vizva'thA / A'ta : / vizveSu / eva / nareSu / antariti / prati / pra'viSTaH // asmAkai / yaH / udayaH / antaraH / pNcnH| saH / it / aagniH| vizvaH / AtmA / sN| ijyate // This Agni is Vaisvanara and is all pervasive. He has entered into the whole creation and all the men. That which is in our stomach as digestive power is Agni himself. He is the universal soul. He is worshipped as the soul of everything. anvybhaassym| ___ ayaM agniH vaizvAnaraH nAmnA svena rUpeNa guNena karmaNA ca, vizvathA sarvathA AtataH samantAd vyAptaH, bahirapi tejaHsvarUpeNa, tadidaM sAmAnyataH vaizvAnarasya svarUpamAha, tathaiva eteSu vizveSu nareSu antaH prANabhRtsu antaH zarIre praviSTa: cetanAtmarUpeNa, tasmAt saH vaizvAnaraH iti prasiddhaH vedopaniSadAdiSu, "na taM vidAtha ya imA jajAnAnyad yuSmAkamantaraM babhUva" iti (R. maM. 10-5-7) mantravarNAdapi tadeva sidhyati, api ca asmAkaM vizveSAM narANAM AntayaH yaH udayaH jATharAgniH pacana: annarasAdiparipAkakAraNIbhUta: pacanAgniH, so'yaM vaizvAnaro nAmataH, sa eva ayaM vizvAtmA iti samijyate pUjyate, vizvarUpaH iti stUyate iti // COMMENTARY_SUMMARY TRANSLATION By name, form, quality and function, he is Vaisvanara. He is pervading all in every direction completely, even as external light. That is the common form of Vaisvanara. Likewise, he has entered into all the living beings as the soul as evidenced by a Rk: "You do not know him who created all these and who is something within you" (Rg. X-5-7). Further, he who is in our stomach, responsible for all digestion of all we eat, is Vaisvanara. It is he that is worshipped as the universal soul and is praised as Omnifarious. caturthI Rk / agnirayaM vaizvAnaro ne AtmA hRdayyo intaramRtaH prcetnH|

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20 chandodarzanama sa praketunA jyotiSA prabhAsvA nagniH so'praketo vizvasya mUrdhani // 4 // padapATha :- agniH / ayaM / vazvAnaraH / naH / AtmA / hRdayaM / antariti / amRtaH / pra'cetanaH // sH| pra'ketunA / jyotiSA / pra'bhAsvAn / agniH / saH / apra'ketaH / vizvasya / mUrdhani / / This Agni is Vaisvanara. He is our Atma, the soul within the heart. He is immortal and is knowledge itself. He shines with the light of intellect. He is Agni who is beyond vision and all supreme. anvybhaassym| ayaM agniH vizvaSAM asmAkaM narANAM antaryAmI vaizvAnaraH AtmA pratyagrUpaH hRdayyaH hRdayasambandhI AntaryaH amRtaH maraNa-vikArAdirahitaH divyaH pracetana: cetanAtmA prasiddho hi, saH praketunA prajJAnena jyotiSA prabhAsvAn antarbahizca prakarSaNa prakAzakaH, saH paramaH parokSasiddhaH agniH vizvasya asya sarvasyApi jagata: mUrdhani bahi : vyomani antaH zarIre zIrSa ca svena cetanena tejasA ca vyAptaH, tathA'pi apraketaH jJAtuM azakyaH jJAnAdikAraNIbhUtasya bAhyaliGgAderabhAvAt, ata eva sUkSmatamatvAt antarAtmatvAcceti, so'yaM budhyAdIndriyairameyaH iti tadabhiprAyaH // COMMENTARY-SUMMARY TRANSLATION This Agni is within all of us human beings, as Vaisvanara. He is our Atma who is in the heart. He is immortal, divine, indestructible. He is known as shining with knowledge. He shines without also. He is above all and transcendant. Externally in the sky and internally in the body, and especially in the head, he is full of light of knowledge. Even so he is beyond intellectual knowledge as there is nothing external indicating him-he being very subtle and innermost. paJcamI Rk / agnirayaM bhUteSUdito jyotiSA bhUtaM yo'nu jvalati svaM pratimAnam // yo bhUtamabhyeti pacannuta dahana tsa ignibhUta AtmA jyotiSmAn pari // 5 //

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chandodarzanama padapAThaH--- agniH / ayaM / bhUteSu / ut'ItaH / jyotiSA / bhUtaM / yaH / anu / jvalati / svaM / prati ' mAnam // yaH / bhUtaM / abhi / eti / pacan / uta / dahan / saH / it / AgniH / bhUtaH / AtmA / jyotiSmAn / pari / / This Agni is found in all and in every element as light. He shines in every element, in accordance with its form. He pervades every element, maturing and burning it. He is verily Agni-the Bhutatma-full of light and above all. anvybhaassym| so'yamagniH sarveSu bhUteSu eteSu acetaneSu AkAzAdiSu svena jyotiSA abhyuditaH, yaH tejaH paramANurUpeNa svaM nijaM pratimAnaM pratimAsvarUpamidaM bhUtaM pRthivyAdirUpaM bhautikaM sarva vastujAtaM anusRtya prajvalati pratyakSa prakAzate, yazca ayaM agniH bhUtaM bhUtajAtaM pacan pAkakarmaNA sUkSmarUpeNa sa~skurvan , api ca dahan dahanakarmaNA sthUlena ca svarUpeNa abhyeti sarvataH vyApnoti sUkSmeNa rUpeNa ca, so'gnireva jyotirmayaH bhUtAtmeti pari sarvatazca upari zreSThatvena varIvati zeSaH, tadevAgneH divyaM svarUpamiti // COMMENTARY-SUMMARY TRANSLATION The light which exists in all the inactive elements like Akasa etc. is Agni. In his elemental form like a subtle atom, he glows in everything concrete like the earth etc., when he becomes visible. Further, he pervades all living beings, maturing them with his invisible existence, and burning them by his visible form. He is certainly Agni, full of light and he is Bhutatma. Being supreme, he is above all and transcendant. SaSThI Rk / agnirayaM yo havirbhuga devatAnAM vediSad yo havirdevebhyo nayati // vizvaM yasmin hUyate havibrahmaNA sa ignirdivya AtmA prAtizrutkaH // 6 // padapATha :- agniH / ayaM / yaH / haviH'bhuk / devAnAM / vedi'sat / yaH / haviH / devebhyaH / nayati //

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22 chandodarzanam vizvaM' / yasmi'n / hU'yate' / ha'viH / brahma'NA / sH| it / a'gniH / di'vyaH / A'tmA / prAti'zrut'kaH // This is Agni who receives oblations intended for gods. He is in the Vedi ( seat of sacrifice ). He carries the oblation to the gods. Oblations are offered to him with mantras. He is certainly Agni, the divine. Verily he is Devatatma. He listens to us. He is Prajapati. anvayabhASyam | so'yamagnireva havirbhuk deva-manuSyAdibhyaH dattAnAM sarveSAM haviSAM bhoktA, ata eva vediSat vedyAM AhavanIyAdirUpeNa pratiSThitaH san yaH yajamAnaiH yajJakartRbhiH dattaM hutaM sarvaM haviH havirdavyaM devebhyo nayati samarpayati, tathaiva adhyAtmaM sarveSAM prANabhRtAM zarIre antarhitaH agniH vaizvAnarAtmakaH havirbhuk bhoktRsvarUpo jIvAtmA prANAgnihotrarUpeNa dattaM haviH tattadevebhyaH praNayati, tarpayati ca tAn jIvAtmarUpAn devAn, ataH evaM yasmin agna brahmaNA samarpaNArthakena svAhAkArAntena mantreNa " agnaye svAhA, indrAya svAhA, prANAya svAhA " ityAdinA vizvaM haviH hUyate sa evAgniH divyaH devatAtmA prAtizrutkaH asmAkaM stutirUpAM vAcaM pratizuzruvAn kaH prajApatiH brahmAtmasvarUpaH sarvadigavasthitaH paramatejomayaH sarvadevatAtmaiva bhavitumarhatIti // COMMENTARY-SUMMARY TRANSLATION This Agni is the enjoyer of all the oblations, offered by all gods, men etc. Therefore he sits in the place of sacrifice ( Vedi ) as ahavaniya etc. As such, he receives all sacrifices, takes them and presents them to all gods. Individually (adhyatmam ), he is in everybody as Agni, Vaisvanara. Havirbhuk, the individual soul as enjoyer delivers to the gods all oblations given in the form of Pranagnihotra and pleases them, the respective gods and souls. Therefore, the oblations are given to Agni to be presented to the different gods with mantras, ending with Swaha, as Agnaye swaha, Pranaya swaha etc. He is Agni the divine. He listens and responds to our praises. He is Prajapati, the Brahma, the Creater. He is in all directions. He is all light and the soul of all gods. saptamI Rk / a'gnira'yaM de'vo di'vyaH san sa'vi'tA svaH1 sada'naM' sva'madhi' dyota'te' pari' //

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23 chandodarzanam jyotiSA'bhi dyotayatIha vizva sa igniotirAtmA bhrAjate tapan // 7 // padapAThaH - aniH / ayaM / devaH / divyaH / san / savitA / sva' riti svH| sadanaM / svaM / adhi / dyotate / pri|| jyotiSA / abhi / dyotayati / iha / vishv|| saH / it / agniH / jyotiH'AtmA / bhrAjate / tapana // This Agni is god. He is divine and is the Sun. He shines in his home the sky and all-round. He illumines the universe with light. That Agni certainly is Jyotiratma who shines ever burning. anvayabhASyam / ayamagniH pRthivIsadano'pi mUlata: divyaH devatAtmA dhulokasthaH savitA savitRsvarUpaH tatprasUtatvAt , asau viprakRSTaH yaH dUrato dRzyate, sa ca sva: prakAzakaM dhusthAnaM svakIyaM mUlasthAnaM AdityamaNDalaM adhiSThAya parita: sarvebhyo'pi bhuvanebhyaH bhUtebhyazca upari dyotate prakAzate, tathA svena jyotiSA idaM vizvaM jagat abhi sarvataH dyotayati prakAzayati, tasmAdeva saH jyotirAtmeti stUyate sarvaiH, so'yamagnireva svayaM jyotirAtmA divi sarvatazca tapana bhrAjate pradIpyate iti // ... COMMENTARY-SUMMARY TRANSLATION Agni is no doubt on earth; but originally, he is divine and a god. He is Savita, seen at a distance. He is in the sky, seated in his self-luminant and original home, the orb of the Sun. He shines beyond all worlds and beings. Further, by his light, he shines all round illuminating all; therefore, he is Jyotiratma and is praised by all as such. He is indeed Agni, who is himself the Jyotiratma. He burns and shines all round. - aSTamI Rk / agnirayaM pArthivaM rajaH prati RtaH sannito jyotiSA'po nayate divam // amuto'sAvapa A nayatIha bhUyaH sa idagnig2atmA bhUmA divyaH sarasvAn // 8 //

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chandodarzanam pada'pAThaH-- a'gniH / a'yaM / pArthi'vaM / raja'H / prati' / R'taH / 1 san / itaH / jyoti'SA / apaH / nayate / divam // 24 a'muta'H / a'sau / apaH / A''nayeti / iha / bhUyaH / sH| it / agniH / AtmA / bhUmA / divyaH / sarasvAn / / This Agni pervades the entire universe. Again from this world, as heat, he raises the water to the sky and brings down the water from there. It is only Agni ( who does this all ). He is the multitudinous atma ( Bhumatma ). He is known as the preserver of wisdom. anvayabhASyam | so'yamagniH mUlataH asau saviteva san pArthivaM pRthivIsambandhi rajaH bhuvanaM paramANurUpaM ca bhUtaM idaM zarIraM ca pratyRtaH prati prAptaH san, itaH asmAt lokAt pArthivaM rajaH tathA apazca jyotirmukhena amuM lokaM divaM prati UrdhvaM sannayate sampreSayati, tatazca punaH amutaH amuSmAt lokAt nIcaiH varSaNena dyulokasthAH tAH apaH pRthivIM prati Anayati, so'yamagnireva bhUmA mahAn akhaNDaH vyApakaH AtmA iti jJAyate, tathA sarasvAn rasavAn jJAnavAn iti cacitaH gRhIto jJAtazca zrutimukhena, pratyakSato vRSTyAdi darzanena ceti // asmin arthe dIrghatamasaH ASaM mantradarzanaM bhavati // 66 'samAnametadudakamuccaityavacAhabhiH | bhUmiM parjanyA jinvanti divaM jinvantyagnayaH " iMti (R. maM. 1 - 164 - 51), "divyaM suparNaM vAyasaM bRhantamapAM garbhaM darzatamoSadhInAm / abhIpato vRSTibhistarpayantaM sarasvantamavase johavImi " iti ca (R. maM. 1-164-52) // COMMENTARY-SUMMARY TRANSLATION This Agni is originally Savita, and he pervades the whole universe and this body which is like an atom ( when compared to the universe). He transforms and takes up the dust and the water from this world into the sky and again rains them down. He is multitudinous Agni-who is infinite-the Bhumatma and possessor of all rasas (fluids) and knowledge and he has been known throughout Sruti. The Rshi Dirghatmas also has two mantras to this effect (Rg : I-164-51 & 52 ). The same water goes up and comes down ( in the form of rain ). Parjanya -- the God of Rain - Indra etc. pleases the earth, and the fires on the earth please the sky ( 51 ). I invoke the Sun-the possessor of waters-who pleases all through rains which protect life ( 52 ).

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chandodarzanam navamI Rk / a'gnira'yaM vi'idyutA jyoti'Sendro'ntara'ntari'kSe pavate ma'rutvA'n svara'n // yo rAja'te' pArthi'vaM' rajo'nu'viSTaH so a'gnirjyoti'SmAn vi'dyudbhizcitaH // 9 // padapATha H- a'gniH / a'yaM / vi''dyutA / jyoti'SA / indra'H / a'ntariti' / antarikSe / pavate / marutvAn / svara'n // yaH / rAja'te / pArthi'vaM / rajaH / anu''viSTaH / I saH / a'gniH / jyoti'SmAn / vi'dyat / at'bhiH / citaH // 25 This Agni is Indra in the shape of light and lightning. He moves in the mid-air, roaring and moves with the Maruts. He enters this world and shines. He is Agni the Jyotiratma. He is in the form of lightning and is to be recognised as such and is stored in the waters. 70 anvayabhASyam / so'yameva vaidyataH agniH san indraH iti saMstuta:, " tvamagna indro vRSabhaH satAmasi' iti (R. maM. 2-1-3) tadanuzravaNAt // vidyatA vidyadrapeNa jyotiSA antarikSe madhyame loke antaH marutvAn marudgaNena sahitaH san tena ca maruto saMsvaran zabdAyamAnaH tatraiva pavate, yo'yaM punaH azanimukhena pArthivaM rajaH imaM lokaM paramANuM ca anu praviSTaH san svayamapi sAkSAt agnireva bhavati, so'yaM jyotiSmAn agnireva adbhiH jalaireva an loke citaH vidyadrapeNa saGgRhItaH, tathaiva saH idAnImapi saGgRhyate, saH vaidyatAgniriti sambhAvyate iti || COMMENTARY-SUMMARY TRANSLATION This Agni is the fire of lightning. As Indra, he moves in the mid-air, as lightning and the light thereof. cf. "Oh Agni ! you are Indra, giver of all good." ( Rg. II-1-3). He moves there accompanied by Maruts. As thunderbolt, he comes down to this world and enters the earth and its particles and manifests himself as fire. He (Indra) is Agni - full of light ( Jyotishman ). He is being recognised and collected by means of waters. He is known as the fire of lightning and respected as such. CD-4

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26 chandodarzanama dazamI Rk / agnirayaM rudro vAcA madhyamA rauti svarantyAntarijhe yo balIyAn || marutAM yaH pitA praNetA prANAnAM tad rudriyaM jyotirvizvasya darzayat // 10 // padapATha :- AgniH / ayaM / rudrH| vAcA / madhyamayo / rauti / svarantyA / antarikSe / yH| balIyAn // marutA / yH| pitaa| pra'netA / ghRNAnau / tat / rudriyai| jyotiH| vizvasya / darzayat // This Agni is Rudra, who roars with the sounding madhyma (Para, Pasyanti, Madhyama, Vaikhari) Vak. He is in the mid-air and is strong. He is the father of Maruts and leader of Pranas (vital powers). The light of Rudra illumines the universe. anvayabhASyam / so'yamagnireva rudraH iti saMstUyate, vaidyutajyotiyogAt, "tvamagne rudro asuro maho divaH" (ru. maM. 2-1-6) iti mantravarNAt yaH khalu madhyame loke antarikSe anavarataM svarantyA madhyamayA mAdhyamikayA vaidyatyA vAcA balIyAn baliSTho rauti zabdAyate azanimukhena, " tridhA baddho vRSabho roravIti maho devo martyA Aviveza" (R. maM 4-58-3) iti RGmantravarNe tadanuzravaNam // - yaH khalu marutAM pitA janakaH janayitA pAlayitA ca bahiH brahmANDe, prANAnAM ca praNetA prerayitA sarveSAM antaHzarIre, "A te pitamarutAM sumnametu" (R. maM. 2-33-1) iti ca mantravarNAt, "prANAd vAyurajAyata" (R. maM 10-90-13) iti ca tadanuzravaNam, tat rudriyaM rudrasambandhi vaidyataM jyotiH vizvasya asya samagrasyApi jagataH darzayat prakAzakaM bhavati, tasmAt tad vaidyatAgnisvarUpaM tat paraJjyotiH, tathA tatparaJjyotiHsvarUpo rudra evAyamagniriti // || iti prathame'nuvAke AgneyaM caturthaM sUktam // COMMENTARY-SUMMARY TRANSLATION Rudra is Agni himself. cf. "Agni, you are Rudra, divine light and giver of Pranas" (Rg. II-1-6). Rudra makes violent sound in the mid-air with

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chandodarzanam 27 constantly sounding madhyama Vak which is lightning. That means he roars through thunder. cf. "Bound three-folded, he gives out good roars." (Rg. IV58-3.). He is known to be father and protector of Maruts. "Oh father of Maruts, may we get happiness from you?" ( Rg. II-33-1). In the eternal world, he is the leader or inspirer of the Pranas. Cf. "From Prana, Vayu was born" (Rg. X-90-13). That light of Rudra-light of the lightning-illumines the whole world. Therefore, the light of lights ( Param-jyoti) is Rudra himself, who is Agni himself. Thus ends the fourth hymn in the first Section. atha prathame'nuvAke AgneyaM paJcamaM sUktam | anuvAkaH 1 / sUktam 5 / RcaH 1-10 / agnirayaM pRthivIH daza, daivarAto vaizvAmitraH, agniH, jagatI / Now the Agni Sukta, 5th in the first Anuvaka Section 1-Hymn 5- Riks 1-10 AGNI - This Hymn beginning with "Agnirayam Prthivi" contains 10 Rks: Daivarata Vaisvamitra is the Rshi: The god is Agni and the metre is Jagati. atha prathamA Rk / agnirayaM pRthivIstistraH praketaH: . pari gacchati tAH pra Nayatyaja'nam || agnimeva tat kRNute svaM jyotiSA so agniH paro jyotirAtmA'dhi citaH // 1 // padapAThaH- agniH| ayaM / pRthivIH / tinaH / pra'ketaH / pari' / gacchati / taaH| pr| nayati / aja'sram // agniM / eva / tat / kRNute / svaM / jyotiSA / sH| agniH / prH| jyotiH'AtmA / adhi / citaH / / This Agni constantly moves through the three worlds and pervades them. He moves them and makes them bright with his light. He is the great Agni, the Jyotiratma. He is gathered together at the sacrifices in the form of fuel.

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chandodarzanama anvybhaassym| so'yaM jyotirAtmA agniH pRthivIH tisraH trisaGkhyAkAH, "tisraH pRthivIrupari pravA divaH" iti nirdezAt labhyate (R. maM 1 - 34-8), trIn lokAn prati atate sAtatyena gacchati kAlaparimANataH, tAH paritaH gacchati, dezaparimANataH, tA. ajastraM nirantaraM praNayati saJcAlayati svena jyotiSA prerayatIti yAvat, tena tallokatrayaM svaM svakIyaM bhAvayati sAkSAdagnimeva kurute, tejasA paritaptamayaHpiNDamiva sarvamapi sAkSAdagnirUpameva kartuM zaknoti AtmasAtkaraNataH iti abhiprAyaH, so'gniH jyotirAtmA cita: yajJAdau parigRhItaH, tathA bhautike pArthive kASThAdau araNirUpe sagRhItaH sva-svAbhISTayajJa-pAkaprakAzAdisidhyarthamiti // COMMENTARY-SUMMARY TRANSLATION Agni in the form of Jyotiratma, as mentioned in a Rk, "You flow through the three worlds" ( Rg. I-34-8), flows through and round the three worlds constantly and moves them. He inspires them to do so by his light. By the same light, he makes them his own, which means he makes them fiery, like a red hot ball of iron. He can do it by making them like himself. That Agni is Jyotiratma. He is gathered in sacrifices as fuel. On the earth he is kindled with fuel etc., for sacrifice, cooking, light and so on, according to requirement. dvitIyA Rk / agnirayaM puruSaH san pracetanaH puruSeSvA sIdatIha puruSvAdha // AvirabhUt sanneka eva bahudhA so antarasmAsu dhIbhiH parItazcitaH // 2 // padapATha :- agniH / ayaM / puruSaH / san / pr'cetnH| puruSeSu / A / sIdati / iha / puruSu / adhi / / AviH / abhUt / san / ekaH / eva / bahudhA | saH / antariti / asmAsu / dhIbhiH / pari / itaH / citaH // This Agni, as Purusha, is the activiser. He exists in all persons here. He is one only but manifests as many in myriad forms. He is inside us, surround.. ed by many means of knowledge and is known as such.

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chandodarzanam 29 anvayabhASyam / atra pracetanaH so'yamagnireva svayaM cetanAtmA puruSaH san paruSu bahuSu sarveSu puruSeSu A samantAt adhi sIdati prati tiSThati, saH vastutaH mUlataH svayaM eka eva san bahudhA bhAvena svarUpeNa bahiH AvirabhUt, sa: asmAkaM zarIre anta: sarvAbhiH dhIbhiH vyAptaH cetanAtmasvarUpeNa, so'yaM antarAtmA svayaM agnisvarUpa eva bhavatIti // COMMENTARY-SUMMARY TRANSLATION Here the activiser is Agni himself who is a Purusha, and is active himself. He dwells in many persons. But in fact, he is one only who manifests himself as many. He dwells within us as activiser surrounded by all means of knowledge. He is Agni himself. tRtIyA Rk / agnirayaM brahmA sadamRtaM brahma hate jyotiSA'bhi vizvA''tmanA || vizvametad bRhayati pracetanaH so agnirvRhan tsvadhA prati citaH // 3 // padapATha :- agniH| ayaM / brahmA / sat / amRta / brahma / bRhate / jyotissaa| Abhi / vizva'rthA / AtmanA / / vizva / etat / bRhayati / pr'cetnH| sH| aniH / bRhan / svadhayo / prti| citH|| This Agni is Brahma; he is immortal. He is Brahma because he expands on all sides and in every way with his light. He makes the world also expand. He is the activiser. Agni is great.. He is recognised as being everywhere. anvybhaassym| ayamagnireva brahmA pRthivImadhiSThitaH bRhadrUpeNa iti zrUyate, yo'yaM jyotirmayaH pratyakSo dRzyate, "agnibrahmA nRSadane vidhartA" (R. maM. 7-7-5) iti mantravarNAt , tasya agnebrahmatvaM gamyate, so'yaM sat satsvarUpaM amRtaM satyaM brahmaiva pratyakSam, sa ca vizvathA sarvaprakAreNa jyotiSA svena AtmanaH jyotiHsvarUpeNa bRhate vardhate svayameva, saH pracetanaH san etad acetanaM vizvaM jagad bRMhayati abhivardhayati, sa: ayaM agnireva bRhan mahAn AtmA svadhayA annena dhiyA vAcA ca prati citaH pratyak citaH vAgAdi rUpayA vRttyA sagRhItaH san sarvatrApi antaH bahizca prakAzate iti //

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30 chandodarzanama COMMENTARY-SUMMARY TRANSLATION Agni is Brahma who is in the world and is known as the mighty one; so we hear about him who becomes visible being full of light. "Agni is Brahma and lives in all dwellings" (Rg. VII-7-5). He is all-existent, Satyam. He is immortal. He is visible Brahma. By all means, he grows by his light independently. He is the activiser and so he makes this inactive world expand. This is indeed Agni, the great. He grows bigger and bigger by offerings of food, service and praise. He is recognised within one's own self by speaking etc. He is everywhere, in and out. caturthI Rk / agnirayaM yajJo yazapatiH paraH san yajamAno yo yajate prati yajJam // yo vAcA dhIbhirhaviSA yonAntaH so agniryaSTA pratnathA''tmA puruSaH // 4 // padapAThaH - agniH / ayaM / yajJaH / yajJa'pa'tiH / paraH / san / yaja'mAnaH / yaH / yajate / prata / yajJam // yaH / vAcA / dhIbhiH / haviSA / yajJena / antariti / saH / agniH / yaSTA / pratna'thA / AtmA / puruSaH / / This Agni is sacrifice and a great master of sacrifices. As sacrificer, he performs every sacrifice. He is to be worshipped in sacrifices by speech, intellect, and oblation. That Agni is the sacrificer, the oldest and self-pervading Atma and Purusha. anvayabhASyam / ___ asmin loke yajJaH tapaH-svAdhyAya-jJAnamaya-dravyamayAdirUpeNa bahudhA vitataH saH sarvaH yajJo'pi agnireva, tasya yajJasAdhanIbhUtatvAt, tathA yajJapatiH yajJasya adhyakSazca agnireva, yajJasaJcAlakatvAt, tena yajJena prApyo'pi agnireva, tathA svayaM yajamAno'pi san yaH khalu sarvaM yajJaM (svayameva) yajate, yazca vAcA sarvAbhirapi dhIbhiH antarindriyaiH tathA bAhyendriyaizca, tathA bAhyeH havibhiH bhautikaiH sAdhanaiH dugdha-ghRtAdibhizca sAdhyena dravya-yajJena ca yajanIyaH, saH agnireva sarvebhyaH puruSamyaH pratnatamaH svayaM yaSTA yajJakRdeva bhavati, seyaM yajJapuruSasya agneH vizvarUpastutibhavatIti || .....

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chandodarzanama 31 COMMENTARY-SUMMARY TRANSLATION In this world, sacrifice can be manifold, as Tapas, study, wisdom, offering etc. All that is Agni himself, because He is instrumental to all sacrifices. He is the Lord of sacrifice as well as the conductor of sacrifice. The result of sacrifice is also Agni. Though he is the sacrificer himself, it is he that conducts the complete sacrifice, with speech (prayer ), with all means of knowledge, services, with senses internal and external, and with the physical offerings like milk, ghee etc. He is worshipable by the sacrifice to be performed. That Agni is the oldest of all deities as well as men. He is the sacrificer. This is the praise and description of Agni as Yajnapurusha, Visvarupa--the Omnifarious--in sacrifices. __ paJcamI Rka | agnirayaM sunItI supathA'smAn suSumNaiH satye nayatu praNetA // sa senAnIvizvasyeha pracetanaH sahasvAn saMhate pratipadaM balam // 5 // padapATha :- agniH| ayaM / su'nautii| su'pA / asmAn / su'sumnaiH / stye| nayatu / pra'netA // sH| senaa'niiH| vizvasya / iha / pr'cetnH| sahasvAn / sahate / prati'padai / balam // May Agni, the good leader guide us as the conductor, by proper paths to happiness and truth. He is the commander of all in this world. He knows and is powerful and at every step, he can stand all opposition. .. anvayabhASyam / ayaM agniH sunItI sunItyA praNayena suSThu nayanena ca suSumNaiH susumnaiH susukhaiH, "sumnaM" iti sukhanAma, hetvarthe tRtIyA, "phalamapIha hetuH" iti nyAyAt suSThusukhArthaM asmAn nijopAsanAparAyaNAn supathA sanmArgeNa nayatu, satye vastuni sadviSaye ca prerayatu, " agne naya supathA rAye asmAn" (R. maM. 1-189-1) iti mantravarNe'pi tadanuzravaNaM samAnam, tatsukhasya suSTutvaM tu sadvidyAviSayakatvAt nirviSayakatvAt AtmaviSayakatvAt paramArthaviSayakatvAcca bhavitumarhati, sa evAgniH asmAkaM sarveSAM prANabhRtAM praNetA janayitA prerayitA ca, saH iha prapaJce asya vizvasya jagataH prANinAM sAmAnyataH, sarvaSAM manuSyANAM

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32 chandodarzanama ca arthe vizeSataH buddhi-jJAna-vidyAdInAM prerakaH san ayamagmireva senAnI: senAdhipatiriva sarvAbhISTArthasAdhane agraNIbhavati, saH svayaM pracetanaH san sahasvAn balavAn sarvapratikriyAdisamarthaH pratipadaM pade pade pratikSaNaM anyeSAM tvalaM pareSAM pratibalaM ca sahate asmAkaM rakSArthamiti // COMMENTARY-SUMMARY TRANSLATION By his good guidance which means by love and foresight, let Agni guide us to happiness. Let him conduct us by well-chosen paths towards Truth and help us to getit. "Oh! Agni, take us to manifold wealth by well chosen ways" (Rg. I-189-1). The happiness referred to herein is really manifold. It refers to the attainment of the Atma also which is the highest achievement. Agni is the father and inspirer of all beings in this world, generally of everybody and specially of man; it is Agni that actually inspires one to get knowledge and wisdom. He is like a commander, and he takes us to every desired object. He, being the activiser, is strong and can withstand the opposite forces. SaSThI Rk / agnirayaM prakSayA san pracetano vizvametaJcakAra saM sacaitasam // brahmaNo'NDaM piNDaM yathA'yaso'gniM so agniH prajJAtA puruSo jAtavedAH // 6 // padapAThaH - aniH / ayaM / pra'jJayA / san / pr'cetnH| vizvaM / etat / cakAra / sN| sa'caitasam // brahmaNaH / aNDa / piNDa / yathA / aya'saH / agniM / saH / agniH / pra'jJAtA / puruSaH / jAta'vedAH // This Agni is an activiser with sound knowledge. He activated the Universe-the egg of Brahma - like fire which heats an iron ball. That Agni is the knower and pervades the whole universe and he (Purusha ) is. one existing in all and knowing all. anvybhaassym| saH svayaM pracetanaH san ayamagniH prajJayA dhiyA saMvidA ca tadetad vizvaM acetanaM jagat pracetasaM samyak cakAra AtmasAtkaraNena sacetanaM karoti iti yAvat , tatrAya pratyakSa

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chandodarzanama 33 sidhdo dRSTAntaH- yathA khalu ayamagniH bhautikaH svasaMsRSTaM aya:piNDaM acetanaM agnimeva karoti tadvat, tathaiva brahmaNaH aNDaM aNDabhUtaM idaM samagraM brahmANDa idaM piNDaM asmAkaM zarIraM ca svakIyena kevalena cetanena sacetanaM karoti iti pUrvatra anvayaH, tasmAt so'yamagniH prajJAtmA prakRSTajJAnapUrNaH paramaH puruSaH jAtavedA: sarvajJaH eva bhavitumarhati, na tu kevalaM bhautikaH, nApi bhaumaH, yAdRza: yAvAn sarverasmAbhiH paridRzyate iti // COMMENTARY-SUMMARY TRANSLATION The inactive world was activated by him as he is an activiser. He made it like himself. Here is an example which can be verified: The physical fire makes an iron ball as hot as itself when it comes into contact. He activated the Anda-- the egg of Brahma, and Pinda- our bodies also. He knows everything exceedingly well. He is the highest Purusha ( who fills everything ) and Jata-vedas (knower of all). saptamI Rk / agnirayaM meM AtmA hIdaM zarIraM pArthiva raja utArya ivApRtaH // agnimevemaM mAmakRNot svamahaM sa igniotiSmAn puruSazcitaH // 7 // padapAThaH - agniH / ayaM / me| AtmA / hi / idaM / zarIraM / pArthiva / rjH| uta / ayaH'iva / A'pRtaH // aniM / eva / imaM / mAM / akRNot / svaM / ahaM / saH / it / agniH / jyotiSmAn / puruSaH / citaH // This Agni is my Atma. He pervades all atoms of the physical world, and even this body also. He made me like Agni, that is like himself. I am certainly that Agni, person full of light and all-pervasive. anvybhaassym| so'yamagniH me mama AtmA AntaraH san pArthivaM rajaH idaM bhuvana tathA paramANuM ca aya: kASTha-loSThAdikamapi yathA sarvathA ApRtaH vyAptaH bahiH vyApnoti ca, tadvadeva idaM pArthiva zarIramapi anta: vyApnoti, tena ca svakIyaM mAM imaM nijopAsaka AtmasAtkaraNena sAkSAd agnimeva akarot, tasmAt so'yamahaM agnereva samAzrayaNena tadanugrahAt jyotirmayaH puruSaH citaH saMvRtto'smIti // CD-5

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34 chandodarzanama COMMENTARY-SUMMARY TRANSLATION Agni is my inner Atma. So, he pervades in and out, this world, the atom, the minerals and similarly this body as well. He made me like himself. By his grace I have become Jyotirmaya- all light and all-pervasive. aSTamI Rk / agnirayaM satyo vAcA ca brahmaNA samAnena rasenAcitaH san tmanA | amRtaH sa AtmA tapasA parItaH sa idagniH saMvit svarasaH sa~svanaH // 8 // agniH| ayaM / styH| vaacaa| ca / brahmaNA / samAnena / rasaina / aa'citH| san / tmanA / / amRtH| sH| AtmA / tapa'sA / pari / itaH! sH| it / agniH| sam'vit / svrsH| sam'svanaH / / padapAThaH This Agni is Satya- the Truth. He is equated with the Soul, being in harmony with the Vak-Brahma. He is certainly the Immortal Atma permeating everything by his brilliance. That Agni is right knowledge full of harmony ( Atmananda) and sweet sound. anvybhaassym| ayaM agniH svayaM satyaH san brahmaNA mantrarUpayA pratyakSabrahmAtmikayA vAcA saha samena rasena sAmarasyena tmanA AtmanA svAtmarUpeNa A samantAt akhilaiH prANibhiH upacitaH upasagRhItaH antaryAmisvarUpeNa prAptaH, saH amRtAtmaiva san svena tapasA tejasA tattvatrayAtmakena parItaH sarvatra vyAptaH, so'yaM agnireva saMvit samyagajJAnasvarUpaH, svarasaH AtmAnandarasasvarUpaH, saMsvanaH svAnubhAvodgArAtmakaH samyak svaranAdAdi svarUpazca bhavatIti // COMMENTARY-SUMMARY TRANSLATION This Agni is truth. According to the Vak-Mantra, Brahma is visible and is universally accepted as once own soul- the indweller. Being immortal he permeates by his Tapas everything. He is indeed Agni, Wisdom incarnate; he is full of harmony; he is replete with sweet sound which expresses itself out of self realisation.

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chandodarzanam 35 navamI Rk / agnirayamapsvantarhito jyotiSA so a' 'bhya eva jajAnAmi vidyutA // vidyuta evApaH prati prajazire mumagnimapsumantaM samedhire // 9 // padapATha:- agniH / ayaM / ap'su / antariti / hitaH / jyotissaa| sH| at'bhyH| ev| jajAna / abhi / vidyutA // vi'dytH| eva / aapH| prati / pra'jajJire / amuM / agniM / apsu'mantai / sN| edhire // This Agni concealed or involved in waters, was reproduced as lightning from the waters themselves. Again the waters were reproduced from lightning, Agni thus became Apsuman (having waters ) and was brought out. anvayabhASyam / apsu jyotiSA rUpeNa antarhitaH san sa evAyaM agniH tAbhya: abhya eva vidyatA vidyadrapeNa abhitaH jyotiHsvarUpeNa saJjajAna AvirbabhUva, tathA tad vaidyataM jyotirutpAdayAmAsa, tathA tasyAH eva vidyataH sakAzAt tA: divyA: ApaH prati prajajJire punaH AvirbabhUvuH, tasmAt amuM vaidyataM agniM apsumantaM etannAmAnaM samedhire apsaMhitameva abhivRddhaM prakAzayAmAsuH, ata eva saH " apsumAn" iti vede zrayate, atra aluptasaptamyantena padena samastaM idaM matuppratyayAntaM padam " apsumAn" iti ArSa chAndasam , " agnaye'psumate svAhA" iti suspaSTaM yajurmantravaNaM tathA'nuzravaNam iti / / COMMENTARY-SUMMARY TRANSLATION Conealed as light in the waters, this same Agni was produced as lightning all-round, from the waters themselves. Again from lightning, the heavenly waters were manifested. Therefore that Agni in the form of lightningis known as Apsuman, as he came to light in the company of waters. dazamI Rk / agnirayaM dhAmasu triSu rAjate bhUrbhuvaH sva ? mahobhaH parItaiH //

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chandodarzanam turIyaM tat padaM paramaM prati RtaH so agniH paro jyotirvizvasya darzayat // 10 // padapATha :- AgniH / ayaM / dhAma'su / triSu / rAjate / bhuuH| bhuvaH / svariti svaH / mahaH'bhiH / pri| itaiH // turIye / tat / padaM / paramaM / prati / RtaH / sH| agniH / paraH / jyotiH| vizvasya / darzayat // This Agni shines in the three abodes, Bhah, Bhuvah, and Svah surrounded by the three lights. -( Agni, Vayu & Surya) But he goes to the fourth abode, which is higher than these three. This Agni is Param Jyoti- the best light and he illuminates all. anvybhaassym| ayamevAgniH " bhUH bhuvaH svaH" iti vyAhRtitrayapratipAditaiH bhuvanatrayAdhiSThitaiH sarvatra vyAptaiH tribhiH jyotirbhiH agni-vAyu-sUryasvarUpaiH samastaH saMhitaH sanU tena jyotistrayarUpeNa triSu dhAmasu pRthivyantarikSAsthAneSu rAjate prakAzate, tatazca tebhyaH tribhyaH atiriktaH san svIya tat turIyaM padaM parandhAmasvarUpaM prati upagataH san so'gniH paraH vizvasyApi jagata: darzayat prakAzakaM paraM jyotiH, tatparaJjyotiHsvarUpo'yamagniH iti // // iti prathame'nuvAke AgneyaM paJcamaM sUktaM sampUrNam // COMMENTARY_SUMMARY TRANSLATION This Agni exists in Bhah, Bhuvah and Svah, the three worlds. He shines in the form of Agni, Vayu and Aditya. The three worlds are Prthvi (this world ), Antariksha ( the mid-air ) and Dyu ( sky). Agni shines in all these abodes as the three deities. He goes beyond to the fourth abode, which is the highest and his own. This Agni in his fourth abode is the Param Jyotithe light par excellence, who illuminates all and everything. Thus ends the fifth hymn in the first Section,

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chandodarzanam 37 atha prathame'nuvAke SaSThaM marutvadindrasUktam / marutvAn indrH| anuvAkaH 1 / sUktam 6 / RcaH 1-5 / yo vidyatA paJca, daivarAto vaizvAmitraH, marutvAn indraH, jagatI / Now the Indra Sukta, 6th in the first Anuvaka SectionI-Hymn 6-Riks 1-5-MARUTVAN INDRA This Hymn beginning with "Yo Vidyuta" contains five Rks: Daivarata Vaisvamitra is the Rshi: the god is Marutvan Indra and the metre is Jagati. __ atha prathamA Rk / yo vidyutA jagatAmISTe puruSo yo devairvizvarya u sayuG mrudbhiH|| AtmanvI sa saprANazcetate'ntaH sendro marutvAn rAjatIha sa madhyamaH // 1 // padapATha :- yaH / vi'dyutA / jagatAM / iisstte| purussH| yaH / devaiH / vizvaiH / yaH / U iti / sa'yuk / marut 'bhiH // AtmandhI / saH / sa'prANaH / cetate / antariti / saH / indraH / marutvAn / rAjati / iha / saH / mdhymH|| He the great person rules over the three worlds. The Visvedevas and Maruts are with him. He is the master of himself. As Prana, he inspires all from within. He is Indra with the Maruts. He shines in the world and is the Lord of the mid-air. anvybhaassym| yaH khalu paramaH puruSaH sarveSAM jagatAM prazAstA san ISTe prabhavati, yazca vizvaiH devaiH vaizvadevagaNaiH sarvezca devaiH devagaNaizca sayuk sahayuktaH, tathA marudbhiH saha marudgaNena ca saMyuktaH san saH indraH pAramaizvaryAdisarvaguNagaNaparipUrNaH puruSaH marutvAn iti vede saMzrayate, " sajoSA indra sagaNo marudbhiH" (R. meM 3-47-2) " marutvA5 indra vRSabho raNAya" (R. maM. 3-47-1) iti mantravarNAt, saH indraH AtmanvI AtmavAn sarvatantrasvatantraH, sarveSAM prANabhRtAM AtmA, saprANaH prANaiH sahita: sarveSAM antaH catate saMsphurati cetanAtmaiva

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chandodarzanam san pratitiSThati, saH marutvAn indra eva madhyamaH antarikSAdhipatiH sarvAdhyakSa: rAja rAjA san prabhavati iti yAvat // 38 atra "irajyati, kSayati, patyati, rAjati iti catvAra aizvaryakarmANaH " iti ( nighaNTu 2 - 21 ) nighaNTuvacanAt "rAjati" iti parasmaipadaM rAjA prabhavatItyarthakaM kriyApadam, "indro vizvasya rAjati " iti sAmaRGmantravarNe spaSTaM tadanuzravaNam, "indro yAto'vasitasya rAjA 0 sedu rAjA kSayati carSaNInAm" (R.maM. 1-32- 16 ) iti ca tadarthasamanvayavacanam || " COMMENTARY-SUMMARY TRANSLATION He is the great person and so rules as master, all the worlds. He is associated with the hosts of Visvedevas and Maruts. He is Indra, full of wealth par-excellence. He is known as the lord united with Maruts, as the following Rks describe: "Indra, you are associated with gods and Maruts. " (Rg. III-47-2) and "you are with Maruts" (Rg. III-47-1). This Indra can do anything he likes. He holds in his grasp the Pranas of all beings. He glows within all as activity. This lord of Maruts, is Indra himself. He is the lord of the mid-air. As overlord, he is the King. The four words Irajyati, Kshayati, Patyati, and Rajati indicate the kingly functions according to Nighantu ( 2 - 21 ) - the Vedic Dictionery. So Rajati, a predicate in parasmaipada, means Lords over '. " Indra is the King of all and everything", says Sama Veda and Rg. describes the same idea : "He is certainly the King of all. " ( Rg. I-32-16 ). dvitIyA Rk / yo va' ma'rutAM' sakhA san pra'ca'tano' yo de'vo va'zI rAja'te' yathA'kAma'm // yo'nta'dho' ba'hi'idhA'''tmA jyAyAn tsendro' ma'rutvA'n rAjatIha sa madhyamaH // 2 // papATha H- yaH / vA' / ma'rutA' / sakhA / san / pra''ce'tana'H / yaH / de'vaH / va'zI / rAja'te / yathA'kAmam || 1 1 yaH / antaH'dhA / uta | bahiH'dhA / AtmA / jyAyAn / sH| indraH / ma'rutvAn / rAjati / iha / saH / madhyamaH //

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chandodarzanama 39 He, the friend of the Maruts, is full of intelligence. He is independent and lords over all as he likes. He is the geat Atma who is immanent. He is the supreme Indra with the Maruts. He rules this world and is the lord of the mid-air. anvybhaassym| yaH khalu pracetanaH san puruSaH marutAM sakhA iti vede prasiddhaH, ya: devaH devatAtmA vazI svatantraH, yathAkAmaM svatantrecchayA rAjate prakAzate, ya: khalu antardhA AntaryaH tathA bahirdhA bAhyaH AtmA sabAhyAbhyantarasamaH sarvAtmA pUrNAtmA ca, jyAyAn sarvebhya: jyeSThaH, zreSThaH, saH madhyamalokAdhipatiH indraH marutvAn marudbhiH sahitaH san svayaM rAjati iti // COMMENTARY-SUMMARY TRANSLATION He is full of intelligence. He is the friend of Maruts and is known in the Vedas as such. He is divine and independent. He is solely guided by his own will. He permeates everything in and out equally. He is the soul of all and of everything. He is the best of all. He is the Lord of the mid-air. That Indra who is with the Maruts lords over this world. tRtIyA Rk / yo bahirdhA vidyutA dyotamAno vidhametat praNayan tsuketunA // yo'ntardhAstmA prANabhRtAM jyAyAn tsendro marutvAn rAjatIha sa madhyamaH // 3 // padapATha :- yaH / bahiH'dhA / vi'dyutA / dyotamAnaH / vizva / etat / pra'nayan / su'ketunA // yaH / antaH'dhA / AtmA / prANa'bhRtA / jyAyAn / / saH / indraH / marutvAn / rAjati / iha / saH / madhyamaH // He shines out externally as lightning. He inspires and leads this Universe with sound intelligence. Internally, he is the great soul of all living beings. He is Indra with Maruts who rules over this world. He is the lord of the mid-air. anvayabhASyam / yaH bahirdhA brahmANDe bahistanaH vidyutA bAhyena vaidyatena jyotiSA dyotamAnaH prakAzamAna: cakAsamAnazca san suketunA prANena prajJayA ca etad vizvaM jagat praNayan

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chandodarzanama prerayan rAjati iSThe, tathaiva puna: antardhA antastanaH sarvAntaryaH cetana: AtmA sarveSAM prANabhRtAM deva-manuSya-pazu-pakSiprabhRtAnAM jyeSThaH adhipatiH, saH etAdRzaH madhyamalokAdhipatiH marutvAn san rAjatIti // COMMENTARY-SUMMARY TRANSLATION He shines as lightning outside and as life and intelligence inside; he inspires the whole Universe. Further, he is the inner-most soul, the intelligence. He is the greatest of all the divine and human beings, therefore the lord of all. He is Indra, the Lord of mid-air and rules this world with Maruts. caturthI Rk / yo bahirdhA vidyutA svaratyantarikSe janayan yo vido vAcaM parAM pri|| yo'ntardhA''tmA vidaM vadatIha vAcA sendro marutvAn rAjatIha sa madhyamaH // 4 // padapAThaH - yaH / bahiH'dhA / vidyutA / svarati / antarikSe / janaya'n / yaH / vidaH / vAca / praaN| pri|| yaH / antaH'dhA / aatmaa| vidai / vadati / iha / vAcA / saH / indraH / marutvAn / rAjati / iha / sH| madhyamaH // - - He roars with thunder externally in the mid-air. He generates excellent sound everywhere in the sky. Internally, he is the soul and expresses his knowledge through Prana, the vital force. He is Indra with the Maruts, the king of this world. He is the lord of the mid-air. anvybhaassym| yaH bahirdhA brahmANDe antarikSe vahan vidyutA vaidyutena tejasA svarati zabdAyate, yazca viyadi paritaH vida: saMvidaH parAM vAcaM janayan svarati iti pUrvatra anvayaH, athavA AkAze parAM akhaNDAM sUkSmAM vAcaM dhvanayana pratidhvanirUpeNa uccaran pratitiSThati | yaH antardhA sarveSAM antaH zarIre vAcA vidaM saMvidaM anuvadati mukhyaprANamukhena, saH madhyamalokAdhipatiH marutvAna marutsakhA ca san indraH rAjati vizveSAM jagatAM prabhavatIti //

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chandodarzanama 41 COMMENTARY--SUMMARY TRANSLATION Externally, moving in the mid-air which is the Universe, he roars with thunder. In the vast sky, it is he that makes excellent sound; or, he lives in the sky, echoing the excellent indivisible and elemental sound. Internally, he expresses, through Prana, all the knowledge he has. He is Indra, the lord of mid-air. He rules here with the Maruts. paJcamI Rk / yo naH paro yo dRSTA na sandaze'bhUda yaH susanDak paramo vizvadarzataH // sendro marutvAn rAjatIha sa madhyamaH sa uttama jyotirvizvasya darzayat // 5 // padapAThaH- yH| nH| prH| yH| draSTA / na / sam'dRzai / abhUt / yH| su'sandRk / prmH| vizva'darzataH // sH| indrH| marutvAn / rAjati / iha / saH / madhyamaH / sH| ut'tamaM / jyotiH| vizvasya / darzayat / / He is beyond us. He is the seer but himself unseen. He is the best seer as he sees all and everything and he is worthy of being seen. Indra with Maruts rules here and is the lord of mid-air. He is the light par-excellence and illuminates all and everything. anvybhaassym| yaH khalu naH asmAkaM paraH asmabhyaM zreSThaH, yazca asmAkaM sabAhayAbhyantaraH draSTA vizvasAkSI na sandaze abhUt draSThaM dRSTigocaro na bhavati, yazca punaH susandvak samyag draSTatamaH paramaH sarvebhyaH vizvadarzataH sarveSAmapi darzanIyaH sarvairapi draSTaM yogyaH sAkSAtkArArhaH sarvadraSTeti anubhAvAspadIbhUtaH iti bhAvaH // " susandRzaM tvA vayaM maghavan vandiSImahi " ( R. maM. 1-82-3 ) iti tadanuzravaNam / sa: madhyamalokAdhipati: marutvAn indra eva pAramaizvaryapUrNatvAt uttamaM sarvebhyaH zreSThatamaM jyotiH vizvasya darzayat prakAzakaM bhavati, tatparaJjyotiHsvarUpa eva indraH iti //

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48 chandodarzanama COMMENTARY-SUMMARY TRANSLATION dar, He is above and beyond us and best of us. He sees us in and out. As universal witness, he sees all and everything but he himself is not seen by anybody. He is not seen with these eyes. Again, he is the best of the seers. CfiYoudeserve to be seen by one and all. Oh Maghavan, we bow to you" (Rg. I-82-3). He is the lord of mid-air. He is with Maruts, he is certainly Indra, because he is full of the best wealth. He is the best light which illumines all. So, Indra is the light par-excellence. atha prathame'nuvAke saptamaM indravadvAyusUktam / indravAn vaayuH| anuvAkaH 1 / sUktam 7 / RcaH 1-5 / yo dikSu dazasu pazca, devarAto vaizvAmitraH, indravAn vAyuH, jagatI / Now the Inia-Vayu Sukta, Seventh in the first Anuvaka. Section I-Hymn 7-Riks 1-5-INDRAVAT-VAYU This hymn beginning with "Yo dikshu dasasu" contains five Rks: Daivarata Vaisvamitra is the Rshi: the god is Indravat-Vayu and the metre is Jagati F 1312 sath Rish ipens iatha.prathamA Rk / Hinb 1992 yad Today 2151ks.3 yo brikssu|vaasuH pratIto viyatsu parvate sahasvAnamRto'ntarime // sa saMprANaH sa AtmanvImato'nta- r : vaNui sahasenapAna isa madhyamaH // 1 // padapATha:yA dikSu / daza'sudha prati itaH / viyt'su| koeM patAsahasvAn / amRtaH / antarikSa / F) " vota te / antariti / A saH / sarmANaH / saH / AtmanvIM / cetate / antariti / ghAyuH / sahasA / indradhvAt / saH / madhyamaH / / Indra-Vayu pervades all the ten directions and moves about in the skies and is the most powerful one and is immortal. He is full of vitality and is independent. He inspires the ingen tifer Horis the Lord of mid-air.

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chandodarzanam anvayabhASyam | ya: khalu dazasu dikSu digAtmakeSu viyatsu AkAzeSu pratyRtaH pratigataH tanmaryAdayA vyAptaH san amRtaH devatAtmA, "seSA anastamitA devatA yadvAyuH" iti ca brAhmaNam, sahasvAn balavAn antarikSe svasthAne pavate pravAti, saH saprANaH vizvaprANazaktikaH san sarveSAM prANena mukhyena samanvitaH tathA saH AtmanvI cetana: AtmavAn sarveSAmantaH zarIre cetate, yena sacetanamidaM zarIraM bhavati, sa: madhyamaH madhyamalokAdhipatiH sahasA balena indravAn indreNa yuktaH vAyuH indrasakhA iti vedeSu prasiddhaH, ' indreNa saM hi dRkSase saJjagmAno abibhyuSA / mandU samAnavarcasA " (R. maM. 1- 6-7 ) iti tadanuzravaNam // 66 COMMENTARY-SUMMARY TRANSLATION Indra-Vayu pervades the skies in all the ten directions (the eight cardinal points and the above and the below). He is an immortal God as per Brhadaranyaka - " Vayu is God who knows no destruction." ( Br. Up.1-5-22). He is strong. He blows in his own domain-the mid-air. He is Sa-prana, as he is endowed with universal Prana, which means that he is always with the Chief Prana of all. He is Atmanvi; he is with the soul or is independent of all. He makes the body a living one. He is a madhyamathe lord of mid-air. He is mighty and is in the company of Indra. He is reputed as a friend of Indra: "You are always found with Indra." ( Rg. I-6-7 ). padapATha: dvitIyA Rk | yaH sakhA sannindra'sya' prati' ceta'te' yo vA' va'zI cara'tA'ha ya'thA' kAma'm // yo ba'hi'dhaH' prA'No jaga'tAM' jyAya'n vA'yuH saha'sendra'vAn tsa ma'dhyamaH // 2 // * M yaH / sakhA' / san / indra'sya' prati' / tate / yaH / vA' / va'zI / cara'ti / iha / yathA'kAma'm // yaH / bahiH'dhA / AtmA / jaga'tAM / jyAyAn / vaa'yuH| saha'sA / indr''vaan| saH / madhyamaz 1 43 1: Vayu is the friend of Indra. Hebis his equal in activity. Harisindependent; he moves about as he likes: Externally, he is Pranas of: the universes He is senior. Vayu is ronger with Midba Hebis the dweller of the midnis,

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44 chandodarzanama anvybhaassym| yaH punaH indrasya tasya sakhA san mitrabhUtaH prati tatpratisamAnena cetasA cetanena manasA sacetanena balena ca vazI svatantraH san iha asmin samaye prapaJce yathAkAmaM svAtatryeNa tathA apratihatagatyA ca carati sarvatra saJcarati vyAnoti, "AtmA devAnAM bhuvanasya garbho yathAvazaM carati deva eSaH | ghoSA idasya zRNvire na rUpaM tasmai vAtAya haviSA vidhema" iti (ka. ma. 10-168-4) mantravaNe tadanuzravaNaM-yathA upavarNitam, yazca sarveSAM jagatAM bahirdhA bAhyaH prANaH jyAyAn jyeSThaH, saH madhyamalokAdhiSThAtA vAyuH sahasA indravAn indrasahitaH balena indrasamAno bhavati, tadyogAdeva, tathA ca upavarNitaM mantravarNe tayoH samAnarUpa tvam, "mandU samAnavarcasA" iti (R. ma. 1-6-7) // COMMENTARY-SUMMARY TRANSLATION Again he is a friend of Indra. By activity, mind and strength, he is his equal. He is independent. So, with independence, without any hindrance, he moves everywhere: Cf. " This God moves about as he likes" (Rg. X-168-4). He is further the exterior Prana (as which he pervades everywhere). He is the oldest. He dwells in the mid-air. By strength he is equal to Indra. Cf. "These two are always happy and are equal in splendour" (Rg. I-6-7). They are similar in form also. tRtIyA Rk / yo bahirdhA caran vAyurantarikSe vidyutA yo nirvahati kratuM vizvam // yo'ntardhA prANaH prANabhRtAM jyAryAn vAyuH sahasenvAn sa madhyamaH // 3 // padapAThaH- yaH / bahiH'dhA / caran / vAyuH / antarikSe / vidyuA / yaH / niH'vahati / Rtu / vizvam / yaH / antaH'dhA / prANaH / prANa'bhRtIM / jyAyAn / vaayuH| sahasA / indra'vAn / saH / madhyamaH // Vayu moves externally, in the mid-air. With lightning, he performs every work in the universe. He is the internal Prana of living beings. He is senior and great along with Indra and dwells in mid-air.

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chandodarzanama 45 anvybhaassym| yaH asmin jagati bahirdhA bAhye antarikSe caran pavamAnaH vAyuH, yazca vidyatA aindra-vaidyata-tejaHzaktyA vizva kratuM sarvaM kArya kriyAsattvaM nivahati saJcAlayati, yazca punaH antardhA Antarye zarIre sarveSAM prANabhRtAM jyeSThaH prANaH, sa: madhyamalokaM adhiSThitaH vAyuH sahasA balena indravAn indrasahito bhavatIti / / COMMENTARY-SUMMARY TRANSLATION In this world, the externally moving air is Vayu. He does everything with the aid of the lightning of Indra. Again, he is the Chief Prana of all those endowed with Prana. He is located in the mid-air with strengh and he is in company with Indra. caturthI Rk / yo bahirdhA vahan tsvaratyantarikSa dhvanayan parAM vyomani prati vAcam // yo'ntardhA'nu vidaM vadatIha vAcA vAyuH sahasendravAn tsa madhyamaH // 4 // yH| bahiH'dhA / vahan / svarati / antriksse| dhvanayan / prau| vi'omani / prati / vAcam / / yaH / antaH'dhA / vidai / vadati / iha / vAcA / vAyuH / sahasA / indra'vAn / saH / madhyamaH / / padapAThaH- yaH He makes a mighty sound while moving externally in the mid-air. In the sky, there is echo of the sound excellent. He expresses the inner knowledge in words. He is Vayu in the company of Indra. He dwells in mid-air. anvybhaassym| yaH bahirdhA bahirbhUte bAhye antarikSe vahan pavamAnaH san svarati zabdAyate yo'yaM svaraH anuzrUyate sarvaiH, yazca viyati AkAze parAM akhaNDAM sUkSmAM vAcaM dhvanayan pratidhvanirUpeNa nadayan pratitiSThati | yaH antardhA sarveSAM anta:zarIre'pi punaH mUrdhani anAhatanAdarUpeNa dhvanayan, tathA tatazca tatpratidhvanirUpeNa mUlAdhArAt tAM parAM vAcaM prerayan, tayaiva vAcA svIyAM antarAtmana: saMvidaM anuvadati prANamukhena indreNa agninA ca, saH madhyama:

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46 chandodarzanama antarikSastho vAyuH hRdisthaH prANaH sahasA balena indravAn bhavati, prANasya ca vAyoH balakarmaNA so'yaM vAyuH indravAn iti gamyate, yad yad vai balakarma indrasyaiva tad bhavitumarhatIti || COMMENTARY-SUMMARY TRANSLATION He makes sound when he moves externally in the mid-air. He echoes the whole sound in the sky. He lives in the body and in the head of everybody as Anahata-the uncaused sound and its reflection in the Muladhara. He inspires the Word, which expresses itself through Prana, helped by Indra and Agni. He (who does all this) is Vayu of the mid-air, who is in the heart ( of everybody ) as Prana. He is strong and is always in the company of Indra. Prana and Vayu are names for strength. So, Indravan-Vayu means work done with the help of Indra. paJcamI Rk| yo na dRze'ramadarzato yenedaM darzataM babhau yo darzato'bhUt prati / vAyuH sahasendravAn sa madhyamaH sa uttama jyotirvizvasya darzayat // 5 // padapAThaH- yaH / na / dRze / arai / adarzataH / yena / idaM / darzataM / babhau / yaH / darzataH / abhUt / prati / / vAyuH / sahasA / indra'vAn / sH| mdhymH| saH / ut'tamaM / jyotiH / vizvasya / darzayat // He is not within sight and so is invisible. By him everything is seen. But he becomes visible through living beings. He is Vayu with all might in the company of Indra. He dwells in mid-air. He is the best light which illumines the whole universe. anvayabhASyam / yaH khalu dRze draSTuM na araM na alaM na bhavati, na zakya: iti yAvat , ata eva saH adarzataH adarzanIyaH rUparahitatvAt, "dhrAjirekasya dadRze na rUpam" (R. maM. 1-16444) "ghoSA idasya zRNvire na rUpam " (R. maM. 10-168-43) iti ca tanmantravarNayoH vAyoH tasya nIrUpatvopavarNanAt , tatra "gatirekasya dRzyate na rUpam madhyamasya" iti (ni. 12-27-1) yAskaniruktavacanAcca, yena ca vAyunA idaM acetanaM vizvaM jagat tathA idaM

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47 chandodarzanam zarIraM ca darzataM darzanIyaM bhavat sacetanaM babhau suzobhitaM darzanArha babhUva, " vAyunA vai gautama tatsUtreNa sarvANi bhUtAni saMsRbdhAni bhavanti" (bR. u. 3-8-9) iti ca aupaniSadaM brAhmaNa vacanamapi etadeva upabRMhayati, ataH eva sa: vAyuH indreNa cetanAtmanA saMhitaH san taccetanAsattvadvArA darzanIyaH saMvRttaH, anyathA taM vAyuM vinA asya zarIrAdeH adarzanApattidarzanAceti, "yAvadasmiJcharIre vaayustaavdaayuH|| iti brAhmaNAnuvacanam, " vAyavAyAhi darzata" iti (R. maMH 1-2-1) mantravaNe tadupavarNanam // atra ca yAskaniruktam "vAyavAyAhi darzata-darzanIya" iti (ni. 10.2-1), sa ca vAyuH paramapuruSasya indrA smanaH caitanyaprANasatvarUpaH eveti zrAyate, "prANAd vAyurajAyata" iti (R. maM. 10-9013) mantravaNe tadupavarNanam , sa: madhyamalokAdhipatiH vAyuH sahasA balena balakarmaNA ca indra vAn bhavati / tathA ca yajuH, "indro me bale zritaH" iti (te. yajuH), ata eva sa: vAyuH uttama zreSThatamaM vizvasya darzayat sarvAvabhAsakaM jyotiH, tatparaJjyoti svarUpa eva saH indravAn vAyuH iti // // iti prathame'nuvAke saptamaM iMdravadvAyusUktaM saMpUrNam / / COMMENTARY-SUMMARY TRANSLATION It is certainly not possible to see him. So he is invisible because he has no form. Cf. "One can observe his going, but not his form." (Rg. I-164-44) and "One can hear him sound but not see his form." (Rg.X-168-43). Again, Yaska in his Nirukta (12-27-1) says:- "The Madhyama has no form. This whole universe and this body were inactive without him and he made them active and beautiful. Cf. The BIhadaranyaka Upanishad elaborates the same........, "Gautama, Vayu is the thread, and by him are all creatures held together." (Br. Up. III-8-9). Therefore, Vayu, though formless, becomes visible when he combines with Indra who is all activity; he is made visible by being active. Without Vayu, this body etc. goes out of existence. Cf. "Life continues in the body only so long as the Vayu is in it," says the Brhadaranyaka Upanishad. It is further explained in the mantra : "Oh Vayu, be visible" (Rg. I-2-1). 'Darsata is Darsaniya' is what Yaska (10-2-1) says. That Vayu is the activity of Indra, the Purusha par excellence, as denoted by mantra, "Vayu was born of His Prana." (Rg. X-90-13). Vayu is the lord of mid-air. He becomes associated with Indra, when he exhibits his might. Cf. "Indra lives in my might"- (Taitti. Yaju.). So Vayu is the best light which illumines the whole universe. He is the light par excellence which lightens up all and everything. He is Vayu, in association with Indra.

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48 chandodarzanama atha prathame'nuvAke aSTamaM marupitRrudrasUktam | marutpitA rudrH| anuvAkaH 1 / sUktam 8 / RcaH 1-5 / yo rudrasya sUnuH paJca, daivarAto vaizvAmitraH, marutpitA rudraH, jgtii| Now the Marut-pitri-rudra Sukta, 8th in the first Anuvaka Section 1-Hymn 8--Riks 1-5-RUDRA, THE FATHER OF MARUTS This Hymn beginning with "Yo Rudrasya " contains five Rks: Daivarata Vaisvamitra is the Rshi: the god is Rudra the father of Maruts; the metre is Jagati. atha prathamA Rk| yo rudrasya sUnurmarudantarikSe prati cetayate vizva prvmaanH|| vizveSveva bhUteSu cetate'nta marutAM sa pitA rudro madhyamaH // 1 // padapAThaH- yH| rudrasya / suunuH| marut / antarikSe / prati / cetayate / vizva / prvmaanH|| vizvaiH / eva / bhUte haiM / cetate / antariti / marutAM / saH / pitA / rudrH| madhyamaH / / Rudra's son Marut, moving in mid-air, animates the universe. He is the animator of all from within and of everything also. He is the father of Maruts. Rudra dwells in mid-air. anvayabhASyam / madhyame loke antarikSe nije bhuvane yatra indraH vAyuzca saGgatau santau sahaiva samrAjete, tasminneva madhyame sthAne rodasyoH sandhau rudrasya bhagavataH sUnuH putraH marut pavamAnaH san pravahan vizvaM jagadidaM acetanaM bhUtaM prati cetayate pracetayati, ya eva khalu vizveSu bhUteSu anta: svena pracetanena rUpeNa cetate sphurati, sa: parokSasiddhaH sarvAntaryAmI marutAM pitA janayitA pratipAlayitA ca san vizvaprANacitizaktipUrNaH madhyamalokAdhyakSaH prabhavati || tathA ca " A te pitamarutAM sumnametu." iti (R. maM. 2-33-1) mantravaNe rudrasya. marutpitRtvaM anuzrUyate, vyApakasyApi vAyo:- arthAt marutAM teSAM janakatvaM tu rudrasya vaidyutajyotiHzaktiyogAt

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chandodarzanama 49 saGgacchate, sarvajagadadhipaterapi bhagavataH rudrasya madhyamalokAdhipatitvaM ca tasya vaidyutajyotiH sattvaprAdhAnyAdeva siddham indrasyeva sarvazitRtvamiti // COMMENTARY-SUMMARY TRANSLATION Indra and Vayu together rule mid-air. In that middle region where the Earth and Heaven meet, the son of Bhagavan Rudra, Marut ( Vayu) blows and animates this inanimate world. It is he that animates all beings dwelling therein with his animating capacity. He is an all-pervader and father of Maruts, as he begets and protects them. He is Rudra, the lord of mid-air and in him the universal life-force has its home. The fact of Rudra being the father of Maruts is stated in a Rk: Cf "Oh! You, the father of Maruts, may your happiness shower on us." (Rg. II-33-1). Rudra, in virtue of his being the light of lightning, is the father of Vayu, or Maruts, the all-pervader. Rudra, though Lord of all and everything, is described as the Lord of mid-air on account of his light which is his strong point as in the case of Indra. dvitIyA Rk / yo vidyutA'ntarikSe samULho'nta ya eka eva san dezadhA''tatAna // prabhrAjate yo dazasu dizvaranta marutAM sa pitA rudro madhyamaH // 2 // padapAThaH- yH| vi'dyuA / antriksse| sam'ULahaH / antariti / yH| ekaH / ev| san / dsh'dhaa| A'tatAna // pr| bhrAjate / yH| daza'su / dikSu / antariti / marutau / sH| pitA / rudraH / madhyamaH // He is secretly hidden in mid-air as lightning; though only one within, he shines ten-fold in all the ten directions; and he dwells in Maruts as their father. He is Rudra who dwells in mid-air. anvayabhASyam / yaH khalu vidyutA vaidyutena jyotiSA antarikSa parame vyomani sarveSAM jagatAM bhuvanAnAM ca nAbhisthAne antaH sandhipade samULhaH samyaktarAM nigUDhaH, yastu svayaM eka eva san CD-7

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50 chandodarzanama dazadhA dazavidhena vibhUtiyogena A samantAt sarvataH tatAna svaM jyotiH vistArayAmAsa / yazca punaH dazasu dikSu catasro diza:, catasraH pradizaH, UrdhvA cAdharA madhyaM ca iti prasiddhAsu antaH prabhrAjate, madhye vidyudrapeNa pratiSThita: san sUkSmarUpeNa avyaktAtmanA pUrNaH svayaM rAjate, saH marutAM pitA rudraH madhyamaH madhyamabhuvanAdhyakSaH, ata eva saH ekAdazAtmeti zrUyate, " ye devAso divyekAdaza stha" iti (R. maM. 1-139-11) sa ca rudraH vibhUtiyogena tredhA vitatena tattvena bhauvanena triSu bhuvaneSu ekAdazAtmakaH siddhaH iti || COMMENTARY-SUMMARY TRANSLATION He is hidden in mid-air, the best part of the sky, the mid-most point of the universe, as lightning. He is one only, but becomes ten-fold by his power and pervades the whole universe, shines and fills the ten directions. The eight directions, the above, the below and the middle also, are filled by him though he is invisible. He is the father of Maruts. He is the Lord of mid-air. Therefore he is known as 'Eleven-Souled' (Ekadasatma). Cf. "Which ye Gods are eleven in the Sky." (Rg. I-139-11). That Rudra exists in eleven forms in all three worlds by his power and he is known as such (Ekadasatma). tRtIyA Rk | yo antIbhiramRtazcito mAnAM yaH pazUnAM patirAtmA cA'mRtAnAm // yaH prANairdazabhizcatate svaprasUtai marutAM sa pitA rudro madhyamaH // 3 // padapAThaH- yaH / antariti / dhIbhiH / amRtaH / citaH / martyAnAM / yH| pazUnau / ptiH| AtmA / ca / amRtAnAm // yH| ghaNaiH / daza'bhiH / cetate / svapra'sUtaiH / marutau / saH / pitA / rudraH / madhyamaH // He who is recognised by seers and knowers as immortal and as Atma, as the master of man, beasts and gods, and who animates all and everything with his ten pranas, he lives in Maruts as their father. He is Rudra who dwells in mid-air. anvybhaassym| yaH sarvaSAM martyAnAM maraNazIlAnAM sacetanAnAM mAnavAnAM acetanAnAM bhUtajAtAnAM, tathA amRtAnAM amaraNadharmaNAM cetanAtmanAM devAnAM, tathA pazUnAM prANabhRtAM sarveSAmapi

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chandodarzanama 51 jantUnAM brahmAdisthAvarAntAnAM antaH citaH caitanyasvarupeNa sagRhItaH pratiSThitaH iti yAvat, saH parokSasattvasiddhaH sarveSAM patiH adhyakSaH, amRtaH kSaya-vikAra-maraNAdivirahitaH AtmA antaryAmIti yAvat | yazca svaprasate: svena cetanena AtmanA preritaiH dazabhiH prANaiH jJAnendriya - karmendriyarUpaiH cetate svaprANa - zaktiyuktaiH caitanyajyoti kiraNaiH antarbahizca sarvatrApi saJceSTate, saH marutAM pitA madhyamalokAdhipatiH rudraH vizveSAmapi prabhavati IzAnasattvena iti || COMMENTARY-SUMMARY TRANSLATION He is recognised as being within all and everybody-the mortals, immortals and other creatures, as an animator. He is the master of all. He is deathless and he is Atma, the indweller. He quickens all and everything everywhere with the ten pranas, the five inner Jnanendriyas and the five outer senses, Karmendriyas. The ten Pranas are inspired by his own life-force and are rays of his own animating light. He is the force which works everywhere in and out. He is the father of Maruts. He is Rudra, the lord of mid-air. caturthI Rk / yo vidyutA jyotirAtmA''tatAna yo'ntardhA dazadhA prati prANaiH samaiH // rudrANIbhiH saha devatAbhiH sadhIbhi marutAM sa pitA rudro madhyamaH // 4 // padapAThaH- - yH| vi'dyatA / jyotiH'AtmA / A'tatAna / yaH / antaH'dhA / daza'dhA / prati / praannaiH| samaiH // rudrANIbhiH / saha / devatAbhiH / sa'dhIbhiH / marutI / saH ! pitA / rudraH / mdhymH|| He is Atma, the inner light who pervades in the form of lightning. He shines within as tenfold pranas which are equal to one another. They are his own forces-Rudranis-who are accompanied by deites and by the power of intellects. He is the father of Maruts. Rudra is the dweller in mid-air. anvybhaassym| yaH vidyatA svazaktyA madhyamayA svayaM jyotirAtmaiva san sarvatrApi prati atate vyApnoti, yazca antardhA sarvAntare'pi dazadhA dazavidhena vitataiH samaiH samAnarUpaiH sarvaiH prANaiH rudrANIbhi:

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52 chandodarzanama AtmazaktibhiH devatAtmabhi: sadhIbhiH buddhizaktisahitAbhiH saha sambhrAjamAnaH saH marutAM pitA rudraH madhyamalokAdhipatiH vizvasyaiva prabhavatIti || COMMENTARY-SUMMARY TRANSLATION He is Atma, the inner light which pervades everywhere. Within all and everybody, his own forces, Rudranis, are manifested as ten pranas equal to one another, accompanied by gods and the projection of the intellect, with which he shines. He is father of Maruts, Rudra the lord of mid-air. paJcabhI Rk| yaH prANeSu cetayitA cetate'ntadikSu dazasu prati rauti cittibhiH // marutAM sa pitA rudro madhyama stat paramaM jyotirvizva'sya darzayat // 5 // padapAThaH- yH| praannessu| cetayitA / cetate / antariti / dikSu / daza'su / prati / rauti / citti'bhiH / / marutau / sH| pitA / rudraH / madhyamaH / tat / paramaM / jyotiH| vizvasya / darzayat // He who, as an inspirer, inspires the Pranas within, and roars in all the ten directions with powers of his knowledge, is the father of Maruts, Rudra, the dweller in mid-air. He is the light which lights up all and everything in the universe. anvybhaassym| yaH sarveSAM anta: vidyamAneSu dazasu prANeSu cetayitA prerayitA san svayaM cetate cetanAtmarUpeNa saJceSTate, tathA bahirapi dazasu dikSu santatAbhiH cittibhiH cetanAzaktibhiH rauti pratidhvanirUpeNa zabdAyate, sthUla-sUkSma-svaranAdAdinA nadatIti yAvat, tadeva rudrasya pradhAnaM paraM rudratvalakSaNamiti bhAvaH, saH parokSasiddhaH madhyamalokAdhipatiH vizvAdhyakSaH, tadeva vizvasyApi jagataH darzayat sarvAvabhAsakaM paramaM jyotireva bhavitumarhati tatparaJjyotiHsvarUpa eva bhagavAn rudraH iti ||

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chandodarzanam 53 COMMENTARY-SUMMARY TRANSLATION He, as a quickener, quickens the Pranas internally, which are in all and everybody. Like-wise, externally, in all the ten directions he roars with powers of his knowledge and echoes back finely and grossly in the form of voice, sound etc. That is the characteristic of Rudra as Rudra. He is there always as an invisible force. He is, though a lord of mid-air, the lord of all and everything. That is the light which illumines all and everything. It is the excellent light which is the light par excellence, the Bhagavan Rudra. atrAyaM vizeSaH tasya ekAdazAtmanaH rudrasya bhagavataH tat paramamaM tAttvikaM svarUpaM anyatra viziSTaM anuzrUyate, tathA hi "prabhrAjamAnAnA 5 rudrANA5 sthAne svatejasA bhAni" (te. A.) "prabhrAjamAnInA rudrANInA5 sthAne svatejasA bhAni" (te. A.) ityAdikamArabhya pUrvAdyAsu aSTasu dikSu tathA U-adharA-madhyamAsu ca ityevaM ekAdazasu dikSu pratiSTitAnAM " rudrANAM ekAdazAnAM rudrANInAM ca tacchaktirUpANAM pRthaka pRthak tattadviziSTasvarUpatattvabodhikAbhiH viziSTasajJAbhiH tadekAdazAtmakaM jyotiHsvarUpatattvaM samarthitaM anuzrayate // tAzca sajJAH etAH prasiddhAH (1) prabhrAjamAnAH, (2) vyavadAtA:, (3) vAsukivaidyutAH, (4) rajatAH, (5) zyAmAH, (6) kapilA:, (7) lohitAH, (8) ati:lohitAH, (9) UvAH, (10) avapatantaH, (11) vaidyatA: / iti ca, eta. sajJAH tacchaktInAM rudrANInAmapi samAnA eva bhavanti // tathA triSu bhuvaneSu teSAM ekAdazAnAM rudrANAM pratiSThAnAt ekasyaiva tasya rudrasya trayatriMzaddevatAtmakatvaM pratijJAyate, tathA ca prasiddhaH RmantravarNaH -"ye devAso divyekAdaza stha pRthivyA madhyekAdaza stha // apsukSito mahinaikAdaza stha te devAso yaimimaM juSadhvam ||" iti (R. maM. 1-139-11) // tadvadeva rudrasya tasya sarvAntaHsaMsthitirapi upastUyate, " antaricchanti taM jane rudraM paromanISayA | gRbhNanti jihvayA sasam" iti (R.. ma. 8-72-3) // tasya rudrasya sarvAntaryasya antaryAmisvarUpasya prANAtmatA upadizyate, tathA ekAdazAtmatA ca || " dazeme puruSe prANAH, AtmaikAdazaH" iti (te. yajuH) // evameva rudraputrasya marudrapasya vAyorapi antarikSAdhipatitvamanuzrayate, "vAyurvA antarikSasyAdhyakSaH" iti (te. brA.) // tathA tasya antarikSagRhapatitvamapi, "vAyurve gRhapatiH so'ntarikSalokasya gRhapatiH" iti (ai. braa.)|| evametasmin arthe vAyoH vastutatve RmantravarNaH "AtmA devAnAM bhuvanasya gardA yathA vazaM carati deva essH|| ghoSA idasya zRNvire na rUpaM tasmai vAtAya haviSA vidhema"

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54 chando darzanama iti (R. maM. 10-168-4) // ata eva vAyoH pratyakSabrahmarUpatvaM aupaniSadena tattvena upadizyate || " namo brahmaNe / namaste vaayo| tvameva pratyakSaM brahmAsi / tvAmeva pratyakSaM brahma vdissyaami| RtaM vadiSyAmi / satyaM vadiSyAmi / tanmAmavatu | tadvaktAramavatu / avatu mAm / 3447 afaita "sfer (a. zit. 3. p) || // iti prathame'nuvAke aSTamaM rudrasUktam // || iti tridaivatyaH prathamo'nuvAkaH sampUrNaH // Here is something of special importance regarding Rudra. The essential form of the Rudra deity is specially described in Taittiriya Aranyaka as "the refulgent Rudra as shining by his own light." He is pervading the eight quarters as well as the regions above, below and in the middle. He is accompanied by eleven Rudranis or consorts in the form of powers. The following names are well-known :-(1) The Refulgent; (2) The All-spreading; (3) The Lightning of Indra; (4) The Silvery One; (5) The Darkish One; ( 6 ) The Jet Black One; (7) The Red One; (8) The Ruddiest One; ( 9 ) The Upward-going One; (10) The Descending One; and (11) The Lightning-like One. The names of accompanying Rudranis are corresponding to these ones. Since these eleven Rudras pervade the three worlds, they are thirty-three in all. But they are forms of one Rudra only. "The gods performed Yajna with the eleven Rudras each on the earth, in the heavens, and in the mid-airthus thirty-three Rudras in all " (Rg. I-139-11 ). Similarly, the Rudra who is in the innermost recesses of things is praised in the Rgveda (Rg. VIII-72-3). The Rudra who is in the heart of everything is described in Taittiriya as being the eleventh, that is the Soul in each person, while the ten others are the ten vital airs which keep man living. Similarly, Vayu in the form of Marut who is the son of Rudra is described in Taittiriya as the presiding deity of the mid-air. He is called in Aitareya Brahmana, as Grhapati, the Lord of the Household. Rgveda (Rg. X-168-4) praises the Vayu as the soul of the gods and the sacrificer offers oblations to him. In the Taittiriya Upanishad, Vayu is described as Pratyaksha Brahma, i.e., as Brahma himself or Brahma incarnation. Thus ends the eighth hymn in the First Section. Thus ends the First Section dedicated to three deities.

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chandodarzanama 55 atha dvitIyaH sArasvato'nuvAkaH / anuvAkaH 2 / sUktam 1 | RcaH 1-12 | vAk / prathamaM vAksUktam / vAcaM devIM dvAdaza, daivarAto vaizvAmitraH, vAk , anuSTup | THE RSHI IS DAIVARATA Now this the Second Section (Anuvaka) concerns Sarasvati ' Section II : Hymn 1: Riks 1-12-VAK I Hymn is on Vak. This Hymn beginning with vacham devim' contains twelve Rks. Daivarata Vaisvamitra is the Rshi, Vak is the goddess, Anushtup is the metre. atha prathamA Rk / vAca de'vImRtavatImarnu bravImi manasA yA devI brahmaNaspaterekapadI yA bRhatI // 1 // padapAThaH- vAca / devIM / Rta'vatIM / anu / bravImi / manasA / yA / devI / brahmaNaH / pateH / eka'padI / yA / bRhatI / / The goddess Vak is truthful and I speak of her with all my mind. She is the one indivisible, unmanifested and infinite power of Brahma anvayabhASyam / yA devI brahmaNaspateH kAryakAraNasambandhAt, yA ekapadI nAnAtvahInA, bRhatI akhaNDA avyaktamAnasazadvarUpatvAt , tAM mamasA ka; AviSkRtAM iti adhyAhriyate tRtIyAsAmarthyAt , ata eva RtavIM vAcaM devIM anu bravImi, na manasi ekaM vacasi ekaM mameti || COMMENTARY_SUMMARY TRANSLATION The goddess or power of Brahmanaspati is related to him as cause ( Brahmanaspati) and effect (Vak). She has no plurality and therefore Ekapadi ( of one single form). She is Brhati, is infinite: as Vak or manifested word, she can be heard only by the mind. Here manasa means by mental power. This means that speech when manifested by mental power is perceived as the word. I express in words what is mentally truthful. The gist is that there is perfect coordination between mind and speech.

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56 chandodarzanama dvitIyA Rk / chandaubhiste sarasvatyastriINi padAnyAhitAni // gAyatraM padaM prathame chandasi prAtaH savane // 2 // padapAThaH - chandaH'bhiH / te / sarasvatyAH / trINi / padAni / A'hitAni // gAyatraM / padaM / prathame / chandasi / prAtaH'sarvane / / Sarasvati, when she appears in some Vedic poetry, has three forms and the Gayatri metre is used at morning sacrifices. anvybhaassym| te sarasvatyAH chandomayyAH chandobhiH gAyatrI-triSTub - jagatIbhiH padAni trINi AhitAni, tAnyanvAha prAtaHsavane yajJIye karmaNi prathame chandasi ca gAyatraM nAma padamiti // COMMENTARY-SUMMARY TRANSLATION Sarasvati, the Goddess of Speech, is metrical in form. Gayatri, Trishtup and Jagati metres are her three feet. The metre Gayatri, her first foot is used at the time of the morning sacrifice. tRtIyA Rk / traiSTubhaM tad dvitIya mAdhyandine yat sarvane | jAgataM padaM tRtIye sarvane punazchandasi // 3 // padadAThaH - traiSTuMbhaM / tad / dvitIya / mAdhyandine / yat / sarvane / jAgataM / padaM / tRtIyai / sarvane / punariti / chandasi // The ( second foot) Trishtup metre is used at the mid-day sacrifice, and Jagati is the third foot or metre used at the time of the evening sacrifice. anvybhaassym| mAdhyandine savane chandasi ca dvitIye yat padaM tad vai zreSTubhaM nAma, tRtIye sabane chandasi ca punaH yat padaM tat jAgataM nAmeti // COMMENTARY-SUMMARY TRANSLATION During the mid-day sacrifice the Trishtup metre ( foot ) is used, and at the evening sacrifice the metre Jagati is used.

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57 chandodarzanam 57 caturthI Rk / padaM pRthivyAmAgneyamaindraM padamantarikSe / padaM divi ta AdityamRgbhiryajubhiH sAmabhiH // 4 // padapATha :- padam / pRthivyAm / Agneyam / aindram / padam / antarikSe / padam / divi / te | Adityam / Rk'bhiH / yajuH'bhiH / sAma'bhiH / / Your foot on earth is in the form of Agni; in mid-air in the form of Indra; and in the sky in the form of Aditya. These are represented by Rgveda, Yajurveda and Samaveda. anvybhaassym| __ pRthivyAM AgneyaM padaM RgbhiH sampadyate iti zeSaH / antarikSa yajubhi: aindraM padaM, divi AdityaM padaM sAmabhiH te bhavantIti / / COMMENTARY-SUMMARY TRANSLATION On the earth, your foot is Agni as represented by Rgveda. In mid-air, your foot is Indra, as represented by Yajurveda. In the sky, your foot is Aditya as represented by Samaveda. pazcamI Rk / vaktuH samAtmano vAcaH pravahantyAste parAcyAH / catvAri manasA sAkaM padAni tAni hitAni // 5 // padapATha :- vaktuH / sam / AtmanaH / vaacH| pra'vahantyAH / te / parAcyAH / catvAri / manasA / sAkam / padAni / tAni / hitAni // As you (Sarasvati ) issue out as speech from the self of the speaker, all your four feet (three are already mentioned and the fourth is the power of the individual) are associated together in the mind. anvayabhASyam / Adau-chandobhi: trINi padAni uktAni, trINi vedaiH, trINi jyotibhiH, tAni trividhAni pAribhASikANyeva, adhividya-adhijyautiSAditAttvikArthaprayuktAni ca bhavitumarhanti yathAzratAni // CD-8

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58 chandodarzanama atha vastutaH sarasvatyAH padAnyAha- AtmanaH vaktuH sakAzAt sampravahantyAH parAcyAH parAGmukhAyAH te vAca: manasA sAkaM catvAri tAni padAni hitAni dhRtAni, yAni vakSyAmaH, tAni etAni tu adhyAtmatattvaprayuktAni bhavantIti // COMMENTARY-SUMMARY TRANSLATION Your three metrical feet are mentioned heretofore by three metres namely Gayatri, Trishtup and Jagati, by three Vedas and by three sources of light (Agni, Indra, Aditya). These three are technical terms, Adhi-Vidya (pertaining to knowledge), Adhi-Jyautisha (pertaining to light) etc. Issuing out from the self of the speaker, your four feet are associated with the mind, and are invested with spiritual qualities. SaSThI Rk / vaizvAnare'smin nihitamekaM padamidaM vaacH| para prANeSvantarikSe vaizvAnareNa yat punaH // 6 // padapATha :- vaizvAnare / asmin / ni'hitam / ekam / padam / idam / vAcaH / param / prANeSu / antarikSe / vaizvAnareNa / yat / punariti // The one foot of Vak is grounded in this Vaisvanara (the living self) as subtle word; the second is grounded in the Pranas ( vital powers) in the mid air (i. e., in the inmost space ). anvayabhASyam / asmin vaizvAnare jIvAtmani nihitaM sUkSmavAgrapatayA samaSTayA pratiSThApitaM idaM vAcaH ekaM padaM, punaH vaizvAnareNa jIvAtmanA antarikSa antarAkAze prANeSu vaidyuteSu nihitaM yattat paraM dvitIya padamiti // COMMENTARY-SUMMARY TRANSLATION In this Vaisvanara (the individual soul) is located the first step of Vak, in the form of subtle word which includes everything expressible and expressed. Again in this Vaisvanara ( the individual soul ) Vak places her second foot in the vital powers, in the form of something like lightning. saptamI Rk / tat prANaiH punaH svarita mUrdhni svarAdbhistRtIyam / idaM tai padaM turIyamanu bravImi jihvayA // 7 //

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59 chandodarzanam padapATha :- tat / prANaiH / punariti / svaritam / mUrdhni / svrt'bhiH| tRtIyam / idam / te / padam / turIyam / anu / bravImi / jihvayA // Vak places or locates her third step in the head (brain ) with the vital airs. Then I express with my tongue your fourth step which is speech. anvymaassym| svaradbhiH prANeH punaH mUni saGkalpasthAne svaritaM tat tRtIyaM padaM, te turIyaM idaM padaM jihvayA anubravImi, tRtIyaM padamanuladhyaiveti || COMMENTARY-SUMMARY TRANSLATION The sound-making Pranas in the head ( brain ) are the place of the third foot of Vak. That is the place of the will of man. Without violating the truth of the third step, I proclaim the fourth step (Turia or transcedental ). ___ aSTamI Rk / rasavatI tvaM candramaso rasaiH pravahato divi / savituH svaratastapasA vAk tvaM svaravatI svaraiH // 8 // padapATha :- rasa'vatI / tvam / candramasaH / rsaiH| pra'vahataH / divi / savituH / svarataH / tapa'sA / vAk / tvam / svara'vatI / svaraiH / / You are full of the sweetness of the moon who moves in the skies. You are the Vak (sound) of Savita who makes sound on account of his Tapas (austerities). You are full of sounds and are therefore called Svaravati. anvybhaassym| divi mUni dyaurhi mUrdhA adhyAtmam , pravahataH candramasa: manorUpasya rasaiH tvaM rasavatI, manasA vipratiSiddhAni kapaTavacanAni viSaprAyANIti yAvat , saMvAdIni tu amRta vahantIti "daivarAto" manyate, tapasA nityena svarataH savituH mukhyaprANasya-mukhyaM hi prANaM savitAramAmananti vibhUtiprastAve, tasya svaraiH he vAk ! tvaM svaravatI ca bhavasi, yaH khalu mukhyaprANe tiSThan vAgvyApAraM karoti tasyaiva vacane sAvitraH paramavIryavattaraH svaraH sphuTaH syAditi // COMMENTARY--SUMMARY TRANSLATION The head is the sky (in the individual). There, the moon, the mind, moves about: By his ( moon's) essence, Vak becomes sweet. "All deceitful. :

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60 chandodarzanama statements are poison and all truthful ones are like nectar " so says Daivarata. The chief vital air in man is like the sun who makes sound on account of Tapas (heat ). This is borne out in the Section dealing with Vibhuti or power. Oh! Vak, you are articulate through the power of the sun. He who speaks with a firm basis in the Chief Prana or vital air, speaks powerfully. navamI Rk / namaste devi saMsrava candramaseha mudhAne / rasa pibAmi jihvayA sarasvatyAstava vacaH // 9 // padapATha:- nmH| te / devi / sam'srava / candrama'sA / ih| mUrdhani / rasam / pibAmi / jivhayA / srsvtyaaH| tava / vaacH|| Salutation to you, Oh Goddess ! move along with the moon in this head of mine. May I have the pleasure of drinking with my tongue, the sweet juice of your speech ! anvayabhASyam / he devi ! namaste, iha mUrdhani antaH cadraMmasA rasAtmanA saha saMsrava, mAnase sphUrti anena yAcate, sarasvatyAH sphUrtivizeSAt saMsravantyAH iti nadIsAmyAt evamuktam, tava vAcaH rasaM vAkyasaGghAtarUpaM jiyA pibAmi AtmatRpteH tadvAgrasena tuSyan vadAmIti || COMMENTARY-SUMMARY TRANSLATION Oh Goddess, salutation to you. Please move about in this brain of mine along with the moon, the sweet one. The seer requests for inspiration. Sarasvati is always like the stream of sweetness and the source of inspiration. I shall drink with my tongue the sweet juice of your speech. That will give me supreme satisfaction. dazamI Rk / namaste devi sa~svara namaste'stu svaravatyai / jivhAyA~ svara medhayA svareNa brahmaNaspataiH // 10 // padapATha :- namaH / te| devi / sam'svara / nmH| te / astu / svara'vatyai / jivhAyAm / svara / medhA / svareNa / brahmaNaH / pataiH //

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chandodarzanama 61 Salutation to you, Oh Goddess of Speech ! Please speak, salutation to you, who has the power of speech or sound. Please speak through my tongue words full of intelligence of Brahmanaspati and charged with the power of expression. anvayabhASyam / he devi! namaste saMsvara samyaksvara, svaravatyai te namaH astu, medhayA sAkaM brahmaNaspateH praNavasya mukhyAt prANAt praNavo nAtiricyate, tasya svareNa jihvAyAM svara, vAci zakti anayA yAcate iti || COMMENTARY-SUMMARY TRANSLATION Oh Goddess ! Salutations to you. Please speak with sweetness and power. I bow to you who are the source of speech. Brahmanaspati is Pranava Mantra and the Lord of Life. Please speak with the power and sound of the Lord of Life through my tongue. The seer prays for power in his own speech. ekAdazI Rk / yA tvaM devI devarjuTA preSitA manasA svayam | cakSuSA dRSTaM pratyRtAM tAM tvAmRtavatI viduH // 11 // padapATha :- yaa| tvam / devii| deva'juSTA / pra'iSitA / manasA / svayam / cakSuH'bhyAm / dRSTam / prati / RtAm / tAm / tvAm / Rta'vatIm / viduH / / Oh Goddess ! You who are inspired by the power of your own mind are worshipped by gods. You speak what is seen by the eyes. It is truth. People know that you are truthful. anvayabhASyam / manasA svayaM preritA yA tvaM devajuSTA devapUjitA, nizcayeSu eSa nirdezaH, yA ca cakSuA dRSTaM artha anusaMvadati, anuvAdeveSa nirdezaH, tAM tvAM manasA preritAM dRSTAnuvAdinI ca RtavatI satyAtmikAM vAcaM viduH, atra manasA vAcA ca yogAt RtaM satyaM ceti ubhayavidhatvaM vAcaH satyasya ca gamyate iti // COMMENTARY-SUMMARY TRANSLATJON You are inspired by your own mind; and you are worshipped by Gods. This is a definite indication about truthfulness. To speak in words what is seen with the eyes is the very definition of truthfulness. To be inspired and to speak what is seen with one's eyes is considered to be truthfulness. There is full concord between the thought and the word.

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62 chandodarzanam dvAdazI Rk / sarasvati yat paramaM padaM divi te svarantyAH / AzrAvaya tadu mA~ jyotirvizva'sya darzayat // 12 // padapATha :- sarasvati / yat / paramam / padam / divi / te / svantyAH / A'zrAvaya / tat / Um iti / mahyam / jyotiH / vizvasya / darzayat // Oh Sarasvati ! May I have the privilege of knowing the highest place in heaven which you, who are the Goddess of Speech, occupy, a place which is like the light of the universe. anvayabhASyam / he sarasvati ! divi dyuloke svarantyAH te yat paramaM akhaNDaM padaM tat mahyaM AzrAvayA kimbhUtam-darzayad vizvasya jyoti: tadrapaM padamiti, u: pAdapUraNe bhavati iti || // iti dvitIye'nuvAke prathamaM vAksUktam / / COMMENTARY-SUMMARY TRANSLATION Your word illuminates. You are eternal and your place in the highest. heavens is full of light. Thus ends the first hymn in the Second Section. atha dvitIye'nuvAke dvitIyaM sarasvatIsUktam / anuvAkaH 2 / sUktam 2 | RcaH 1-8 | sarasvatI / namaste devi sarasvati aSTau, devarAto vaizvAmitraH, sarasvatI, jagatI / Now the Sarasvati Sukta, second in the Second Anuvaka Section II, Hymn 2, Riks 1-8 - SARASVATI This Hymn beginning with "Namaste Devi"; contains eight Rks, Daivarata Vaisvamitra is the Rshi, Sarasvati is the goddess and Jagati is the metre. __ atha prathamA Rk| namaste devi sarasvati tvaM netrI mAyA vizvasyaiva janitrI mAtA //

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63. chandodarzanam saMvidA puruSa svamanu svarantI vAg vidA pratimA puruSasya pUrNA // 1 // padapATha :- nmH| te / devi / sarasvati / tvam / netrI / mAyA / vizvasya / eva / janitrI / mAtA // sam'vidA / puruSam / svam / anu / svarantI / vAk / vidaa| prati'mA / puruSasya / pUrNA // Salutations to you, Goddess Sarasvati. You are the guide, the measure, the mother who brought forth the universe. You who are full of wisdom follow your own Spirit through your power of speech. You are spirit personified. anvybhaassym| he devi! devatAtmike ! sarasvati! te tubhyaM namaH, tvaM vizvasya sarvasyaivAsya jagataH netrI praNetrI agraNI: saJcAliketi yAvat, mAyA pramAtrI pramANabhUtA pratyakSA janitrI janayitrI mAtA sAkSAt jananI iti suprasiddhA, atra "janitA mantre" (pA- sU. 6, 4, 53) iti sUtrAt "janitA" ityasya strIpratyayAntasya rUpaM "janitrI" iti, "janayitrI" iti arthe, sA tvaM saMvidA samyag jJAnena svaM puruSaM paramaM AtmAnaM anusvarantI satI vAgAtmikA sarvebhyaH parA vAcakazaktiH tasya puruSasya pUrNA samAnA tena tulyA pratimAnabhUtA pratimA pratyakSA tanUH bhavati, etena tasya paramAtmanaH parokSasya vAgeva sAkSAt mUrtimatI paramA zaktiriti sidhyatIti // COMMENTARY-SUMMARY TRANSLATION Oh great Goddess Sarasvati, salutations to you. You are the leader and guide of this whole universe. You are the measure of this world and the very standard set in this world. You are the birth-giving mother of the universe. You with your sound wisdom give expression to your highest Atma (the inmost spirit) by means of Vak or speech. You are the personification of the Atman or spirit. Vak is the visible embodiment of the highest spirit, Paramatma, though he is invisible. dvitIyA Rk / sarasvati tvaM rasaina sAmnA''tmAnaM puruSa svaM brahmANamanveSi satyam //

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chandodarzanam brahmaivAnu prabhavasyaya ivAgni gi vidA pratimA brahmaNaH sA parI // 2 // padapATha :- sarasvati / tvam / rasaina / sAmnA / AtmAnam / puruSam / svam / brahma / sam / anu / eSi / satyam // brahma / eva / anu / pra'bhavasi / aryaH'iva / agniH / vAk | vidA / prati'mA / brahmaNaH / sA / parI // Oh Sarasvati ! you stand united in full harmony with your Atman or Purusha, which is the Truth or Brahma. You become one with Brahma himself like iron which becomes one with fire when heated. You are indeed the personification of Brahma, the Great. anvayabhASyam / he sarasvati ! tvaM sAmnA samena rasena svameva AtmAnaM santaM paramaM puruSaM taM brahma brahmasvarUpaM satyaM satyAtmakaM samanveSi tatsamanvayena sAmarasyena pratitiSThasi, tatrAya dRSTAnta:yathA agninA samanvitaM aya: svayamapi agnireva bhavati, tadvat tvamapi tatpUrNAtmakasatyabrahmavastusamanvayena pratyakSaM brahmaiva satI sarvatra prabhavasi brahmazAsanarUpatvAd vedavAcaH, tasmAt he vAk ! sA tvaM tasya parabrahmaNaH pUrNa pratimAnaM tatsamAnaM tulyaM pramANaM pratyakSaM hi tatpratIkameva asi iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you who are similar to Atman in essence, unite with the Truth, the Purusha which is Brahma, the eternal. You are one with Him. For example, iron becomes fire itself when heated. So, you too become Brahma. Therefore, you are in fact Brahma in the visible form. You are His equal in every way. You are His very image. tRtIyA Rk / sarasvati tvaM pratyakSaM brahma satI paramevAnu svarasi brahma satyam // pratyagevAnu tat svayaM bhavasi tvaM vAg vidA pratimA brahmaNaH sA parI // 3 //

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chandAdarzanam 65 padapATha :- sarasvati / tvam / pratyakSam / brahma / stii| param / eva / arnu / svarasi / brahma / satyam // pratyak / eva / anu / tat / svayam / bhavasi / tvam / vAk / vidA / prati'mA / brahmaNaH / sA / parI // Oh Sarasvati ! you being Brahma himself, you utter his name as Brahma, as Truth. By doing so, you become Brahma himself. Vak, you are indeed the personification of Brahma, the Great. anvayabhASyam / he sarasvati! tvaM pratyakSaM svayaM brahmaiva satI,-athavA brahmajAyA satI tat paraM parokSa. meva nityasiddhaM satyaM brahma anusvarasi anuvadasi brahma iti sajJayA yathArtham, tat satyaM vastu nAmarUpAdyatItamapi brahma iti nAmnA vAcaiva prasiddhiM nItaM iti bhAvaH, ata eva tat paraM brahmaiva anusRtya tvamapi tat pratyak pratyagAtmarUpaM bhavasi, tasmAt he vAk ! sA tvaM vAGmAtA tasya parabrahmaNaH pUrNA samAnA pramANabhUtA pratimA asi iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you are yourself Brahma who is personified in you. You are like the faithful wife of Brahma who brings Brahma to us; you repeat his name who is beyond the reach of the senses. Brahma is no doubt Eternal and has no name or form. He is known as Brahma, which is a 'word'. Therefore, like Him who is beyond the senses, you express Him in words and become another Brahma. Therefore, you, Mother Vak, are his equal. You become like Him. caturthI Rk / sarasvati tvaM brahma sAkSAdabhidhAstve hitaM tvadAvirabhUt tad vizvathA // yA satI jAyA brahmaNaspateH sato vAga vidA pratimA brahmaNaH sA parI // 4 // padapATha :- sarasvati / tvam / brahma / sAkSAt / abhi'dhAH / tve / iti / hitam / tvat / AviH / abhUt / tat / vizva'thA // yA / satI / jAyA / sataH ! brahmaNaH / pataiH / vAk / vidA / prati'mA / brahmaNaH / sA / parA // CD-9

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66 chandodarzanama Oh Sarasvati ! you are said to be that Brahma who is not perceptible, because that Brahma is in you. Through you, Brahma became manifest . in the form of the universe. You are the wife or the power of Brahmanaspati. You are, indeed, the personification of Brahma, the Great. anvybhaassym| he sarasvati ! tvaM nAmarUpAdirahitaM nirguNaM iti zrutaM tat-parokSaM paraM vastu brahma iti pratyakSaM abhidhA: abhihitavatI, ataH tad brahmavastu tve tvayi hitaM antarhitaM vAcyArtharUpeNa, tasmAt tvat tvattaH tad brahma vizvathA vizvarUpeNa AvirabhUt prAdurbabhUva, yA tvaM brahmaNaspateH sataH tasya sadvastunaH paramapuruSasya parabrahmaNaH jAyA zaktiH satI vAgeva prasiddhA tasya brahmaNa: pratyakSasiddhA parA pratimA iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you have said that Brahma is perceptible, though He has no name or form. That Brahma is in you in the form of word. Further, it is through you that Brahma became manifest in the form of this universe. You are as it were the wife or the power of that eternal Brahmanaspati. Vak, you are that indeed. You are indeed the direct means of knowing Him. pazcamI Rk / sarasvati tvaM bRhatI samparItA brahmaivAnu pratyeSi parame vyoman // bhUyaH pratyA''yayasi brahma tad vAcA vAg vidA pratimA brahmaNaH sA parI // 5 // padapAThaH- sarasvati / tvam / bRhatI / sam / paar| itA / brahma / eva / anu / prti| Rtaa| prme| vi'auman / bhUyaH / prati / A'ayayAsa / brahma / tat / vAcA / vAk / vidA / prati'mA / brhmnnH| saa| parA // Oh Sarasvati ! you are the great one; you are all-pervasive, and are filling the high skies like Brahma, and are along with Him. In fact, you lead us to Brahma through true words. You are indeed the personification of Brahma, the Great.

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chandodazanam anvayabhASyam / he sarasvati ! tvaM bRhatI mahatI samparItA sarvataH vyAptA satI parame vyoman vyomani nije dhAmani pUrNaM brahmaiva anulakSya samyaktayA pratyRtA prAptA, ata eva tat paraM sad brahma bhUyaH bhUyobhAvena pratyAyayasi parebhyaH prati bodhayasi svayA vAkchaktayAM jJApayasi, ataH sA prasiddhA vAgeva tasya brahmaNaH pratyakSapramANabhUtA parA pratimA iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! you are great, like the one who pervades the high sky. That is your abode. You go towards Brahma and are united with Him. So you can teach others the secret of eternal Brahma. By the power of your expression, you lead us to Brahma. You are well-known as Vak. You are indeed the perfect means of knowing Him. padapATha : SaSThI Rk sara'sva'ti'i tvaM brahmacodanI cittiH I sA satIyaM brahmaNaiva pracoditA || rasaina' sAmnA' prati' cA'daya'si brahma vAg vi'dA pra'ti'mA brahma'NaH sA parA // 6 // sara'svati / tvam / brahma'codanI / cittiH / sA / satI / iyam / brahma'NA / eva / pra'coditA // rasaina / sAmnA / prati' / coda'yA'si / brahma / 1 vAk / vidA | pratimA / brahma'NaH / sA / parI // 67 Oh Sarasvati! you are as it were the great inspirer of Brahma. Being that, you are in your turn inspired by Him. Being His equal in essence, you inspire all like Him in your turn. Vak, you are indeed the personification of Brahma, the Great. - anvayabhASyam / he sarasvati ! tvaM brahmacodanI brahmaNa: prerayitrI parA cittiH cicchaktirUpA, tasmAt sA tvaM tena brahmaNA brahmAtmanaiva pracoditA preritA satI sAmnA rasena tatsAmarasyena tad brahma prati codayasi prati prerayasi, ata eva tvaM " brahmacodanI " iti vede prasiddhA zrUyase, tathA ca RGmantravarNaH " yAM pUSan brahmacodanImArAM bibharSyAghRNe // tayA samasya hRdayamArikha

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chandodarzanama kikirAkRNu " iti (R. maM. 6 - 53 - 8 ) // tasmAt sA vAgeva tasya brahmaNaH vidA saMvide tatpratibodhe samarthA pratimA paramA pramANabhUteti // 68 COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you inspire (in us) the truth about Brahma. You are indeed inspired by Him. Being equal in essence and being equated with Him, you inspire Him. Therefore, you are known as Brahmachodani in the Veda : " Pushan, you have Vak, who is Brahmachodani." (Rg. VI53-8. ) You are indeed that Vak, you are the direct means who can help His realisation. Unto Him, you are the witness. saptamI Rk / sarasvati hi vizvathA''tmanA brahma sAkSAt tardu vizvarUpam // pari'me'trAnu' svara'si' jyoti'SA' citA vAg vidA pratimA brahmaNaH sApa // 7 // padapAThaH- sarasvati / tvam / iha / vizva'thA / AtmanI / brahma / eva / Ase / sAkSAt / tat / UM iti' / vizvarUpam // para'm / eva / anu' / svarasa | jyoti'iSA | citA | vAk / vidA | prati'mA | brahmaNaH / sA / parA' // Oh Sarasvati! on account of your all-pervasiveness, you are like Brahma. You are manifest in the form of the universe itself. You express Him by the light of your knowledge. You are indeed the personification of Brahma the Great. anvaya bhASyam / he sarasvati ! tvaM iha asmin prapaJce vizvathA sarvathA AtmanA sarvAtmanA sarvabhAvena sAkSAt pratyakSaM tad brahmaiva tvaM asi, yadidaM vizvarUpaM vizvarUpeNa vitataM, vAca evedaM sarvaM vaibhavaM iti bhAva:, ataH citA jyotiSA caitanyena tejasA ca tat paraM brahmaiva anusvara si anusvArarUpeNa uccarasi, tasmAt sA parA vAgeva vidA jJAnena - jJAnAya ca tasya brahmaNaH

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69 chandodarzanam pUrNA pratimA pramANabhUtaM pratIkam, pUrNabindurUpasya pUrNAtmakasya brahmaNaH vAcakaM sat pratIkaM tat vAksvarasvarUpaM anusvArAtmakameva bhavitumarhatIti bhAvaH, vAgvibhUtirevedaM vizvamiti || COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! here in this world, by all means you are indeed the manifest Brahma. That is evident by your being all over the universe. You manifest the imperceptible Brahma, whom you only indicate, just as an anusvara' or the sign of a dot on a letter indicates the sound but has no independent meaning. You are indeed that Vak, who is beyond the reach of the senses, you are indeed a verifiable image of Him who is full like a perfect point. aSTamI Rk / sara'sva'ti' tvaM prati'rUpA brahmaNo yadu' dRzyate' yadu' zrUyate' yadu'cyate' // vAca eva satyaM rUpamidaM vizvaM vAk pa'ra'mA jyoti'rvizvasya darzayat // 8 // padapAThaH - sarasvati / tvam / prati''rUpA / brahmaNaH / yat / UM iti' / dRzyate / yat / UM irta / zrUyate / yat / ucyate' / / vAcaH / eva / sa'tyam | rUpam / idam / vizvam / I 1 vAk / pa'ra'mA / jyoti'H / viva'sya / da'rzaya't / / Oh Sarasvati! you are the very image of Brahma. All that is seen, heard, and expressed is Brahma, is Vak. This whole universe is the true form of Vak. Vak, or the Word, or the power of speech is the light of the flame which illuminates or gives us knowledge of the universe. anvayabhASyam | he sarasvati ! tvaM tasya parabrahmaNa: pratirUpA sarvasvabhAvena svayaM brahmasvarUpA asi, ataH asmin prapaJce yad yat khalu pratyakSaM paridRzyate, yad yat punaH pratyakSaM parokSaM aparokSaM ca zrUyate, tathaiva aparokSAdikaM yad yad vAcA ucyate tadetat sarvamapi vAca eva satyaM pradhAnaM rUpaM bhavati, parabrahmaNastu tadetat sarvamapi apradhAnaM gauNaM guNabhUtaM, tasya nAmarUpa-guNa- kriyAdirahitatvAt tasmAt sA parA vAgeva vizvasya sarvasya asya jagataH darzayat avabhAsakaM paraM jyotiH, tatparaJjyotiHsvarUpA vAgiti // // iti dvitIye'nuvAke dvitIyaM sarasvatIsUktaM samAptam //

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70 chandodarzanam COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! you are the reflection or the image of that Brahma who is imperceptible. By all means you are the Brahma. Whatever is perceived directly or indirectly as the universe is known through words or the power of speech. Therefore, all this is known only through Vak. It is Satya, the Truth. So far as Brahma, the imperceptible, is concerned, whatever is perceptible is but secondary; because He has no name, form, quality or function. You are Vak, who like light gives all knowledge. Thus ends the Second hymn in the Second Section. atha dvitIye'nuvA tRtIyaM sarasvatIsUktam anuvAkaH 2 / sUktam 3 / RcaH 1-8 / sarasvatI / sarasvati tvaM puruSe aSTau, devarAto vaizvAmitraH, sarasvatI, jagatI / Now the Sarasvati Sukta, third in the Second Anuvaka Section II, Hymn 3, Riks 1-8 - SARASVATI This third hymn beginning with "Sarasvati tvam purushe " contains. eight Rks. Daivarata Vaisvamitra is the Rshi, Sarasvati is the goddess and Jagati is the metre. atha prathamA Rk / sarasvati tvaM puruSe sva Atmani saMhitopa svena rasaina samena' // saMvidA' kratu'nA' jyoti'SA' citti'bhi stAva'tI' vAk pra'pU'rNA yAvAn puru'SaH // 1 // padapATha :- sarasvati / tvam / puruSe / sve / Atmani' / sam'hi'tA / upa / svena / rasaina / samena // sam'vida / kartunA / jyoti'SA / citti'bhiH / tAva'tI / vAk / pra'pUrNA / yAvAn / puruSaH //

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chandodarzanam 71 Oh Sarasvati ! you are one with your Lord in your own heart on account of your love which is equal to that of your Lord. Vak is as full of the faculties of knowledge, will-power and light as the Purusha (the Supreme Person ) Himself. anvayabhASyam / he sarasvati! tvaM sve puruSe nije patyau sve Atmani antaryAmiNi samena svena rasena tatsamAnena svarasena premNA tatsAmarasyena upasaMhitA tAdAtmyena sammilitA asi, ata: saMvidA samyag jJAnena kratunA karmaNA kriyAsattvena jyotiSA tejaHsvarUpeNa cittibhiH cetanAzaktibhizca sa: paramaH puruSaH yAvAn yAvatparimANataH pUrNaH vyApakaH svataHsiddho'sti, tasya parAzaktirUpA tvaM vAgapi svayaM tAvatI pUrNeva bhavasi, tena puruSAtmanA tAdAtmyayogAditi // COMMENTARY_SUMMARY TRANSLATION Oh Sarasvati ! you are united with your Lord, the inner Self, on account of your love and sense of harmony equal in every respect to that of your Lord. Further, by sound intelligence, will-power and light of knowledge, you are as extraordinarily perfect as the excellent Purusha, who is all-pervasive and independent. You are, therefore, His Para-Sakti, supreme power. dvitIyA Rk / sarasvati tvaM brahmaNi sve puruSe cittiH subhadrA sA vizvavit susandRk // satyena pracetanainota sattvena tAvatI vAk prapUrNA yAvAn puruSaH // 2 // padapATha :- sarasvati / tvam / brahmANa / skhe / puruSe / cittiH / su'bhadrA / sA / vizva'vit / su'sandRk // satyena / pra'cetanena / uta / sattvena / tAvatI / vAk / pra'pUrNA / yAvAn / puruSaH // Oh Sarasvati ! being united with your Lord Brahma, by your knowledge and activity, you are full of the power to do good. You are omniscient and can see everything. Oh Vak, you are as true and as full of energy and power as the Lord Himself. ood amare omnsign and

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chandodarzanam anvayabhASyam / sarasvati ! tvaM sve nije brahmaNi brahmAtmake puruSe adhipatau saMhitA satI cittiH cetanAzakti: subhadrA maGgalamayI balIyasI ca, vizvavit sarvajJAnazaktiH, susandRk samyagdarzanakriyAzaktiH, satyena avinAzitvAdidharmeNa pracetanena uta sattvena ca sattvaguNena sattayA ca saH puruSaH yAvAn santataH pUrNo'sti, he vAk ! tvamapi tAvatyeva sarvaiH bhAvaiH guNaizva svayaM pUrNA'si tadyogeneti || 72 COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! being one with your Lord Brahma, by your knowledge and activity, you are Subhadra, full of the power to do good. You are all-knowing and all-seeing. Oh Vak, you are as eternally true, full of energy and power as the Purusha Himself since you are one with Him. padapATha : tRtIyA Rk / sara'svati'i tvaM brahma' brahma'Na'ste patiH puru'Sa'stamanu' svara'nti' rasa'na || brahma'Na'spati' chanda'sA' prati'samR'tA' tAva'tI vAk pUrNA yA brahma' para'm // 3 // sara'sva / tvam | brahma' / brahmaNaH / te / patiH / puru'SaH / tam / anu' / svarantI / rasaina | brahmaNaH / parti / chanda'sA / prati'i / samRtA / tAvatI / vAk / pra'pUrNA / yAva't / brahma / param // 1 Oh Sarasvati! you are Brahma Himself. Brahma who is your Lord, is the Supreme Purusha. You praise the Brahmanaspati with love and song, namely by Vedic compositions and you know Him. Vak is as full of powers as the great Brahma. anvayabhASyam / he sarasvati ! tvaM pratyakSaM brahma zrotrendriyagocaratvAt, tasyA: te brahmaNa: brahmarupAyAH tava patiH sa paramaH puruSaH, taM paramAtmAnaM chandasA vedena svarasena ca samRtA samprAptA, tathA taM brahmaNaspati tatsaJjJakaM sarvavedAdhyakSaM prati rasena premNA anu saMsarantI anu gAyantI ca sA vAk tAvatI prapUrNA vyApakA bhavati yAvat khalu tat paraM brahma paripUrNaM svataH siddhaM nityameva asti iti //

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chandodarzanam padapATha : COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! you are the manifest Brahma, as you are perceptible to the ear. The Lord Brahma is Purusha, the pervader par excellence. Vak praises the Brahmanaspati (that is the Lord Brahma, the Supreme Person) by Vedic songs and knows Him. She has all the faculties of the Brahma. caturthI Rk / sara'svati' tvaM prati'rUpA' brahma'NaH sa'tyame'va prati' na'dasa'ha vizva'm || anu' vA'cA na'daya'si' brahma cittI tAva'tI vAk pra'pU'rNA yAva'd brahma' para'm // 4 // 73 sara'svati / tvam / prati' 'rUpA / brahmaNaH / sa'tyam / e'va / prati' / na'dasi / iha / vizvam / / anuM / vAcA / nadayasi / brahma / cittI / tAva'tI / vAk / pra''pU'rNA / yAva't / brahma' / para'm // Oh Sarasvati! you are a second Brahma. You declare that this world is true. You redeclare by words the existence of Brahma. Vak, you are full to the same extent as Brahma who is the greatest. anvayabhASyam / he sarasvati ! tvaM tasya parabrahmaNa: pratirUpA sarvasvarUpA satI tasmAdutsRSTaM idaM vizvaM satyameva tadrUpaM nadasi brahmapratirUpaM zrAvayasi vedAdimukhena, tat svakIyaM paraM brahma svayaiva vAcA anunAdayasi brahmAdizabdena tathA divyena praNavAdirUpeNa ninadena akSareNa ca, tasmAt tat paraM brahma yAvat pramANakaM pUrNaM bhavati tAvatyeva tasya vAgapi svayaM tAdAtmyena tatsamanvitA satI sarvAtmanA paripUrNA prabhavatIti || COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! you being almost as great as Brahma, you declare that this world which was created by Him, is as real as Brahma; you do so through the Veda. Further, you announce your Lord by divine (Divya ) words, such as Brahma and so on. You are as perfect as Brahma, because of your identity and association with Him in every respect. CD-10

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74 chandodarzanama paJcamI Rk / sarasvati tvaM pratirUpA vizvasya vizvaM yaduJcarasi jyotiSA citA // vizvameva vAcA prati bhAsaya'se tAvI vAk prapUrNA yAvad brahma param // 5 // padapAThaH- sarasvati / tvam / prati'rUpA / vizvasya / vizvam / yat / ut'carasi / jyotiSA / citA // vizvam / eva / vAcA / prati / bhAsayase / tAvatI / vAk / pra'pUrNA / yAvat / brahma / param // Oh Sarasvati! you are as it were, the universe itself. You speak of this universe with the light of knowledge. And you illuminate this universe with words. You are as full and perfect as Brahma. anvybhaassym| he sarasvati ! tvaM vizvasya asya jagata: api pratirUpA tattannAmAtmanA santatA, svena jyotiSA sarUpeNa citA cetanAzaktyA yat khalu vizva etat uccarasi sarveSAM prAdurbhAvArtham, tena svena vAGmukhenaiva vizvaM idaM pratibhAsayase prakAzayasi, vAcaiva vizvaM prakAzate iti bhAvaH / tasmAt tat paraM brahma vastu yAvat pUrNa tAvatyeva tasya vAgapi sarvAtmanA pUrNA tAdAtmyayogeneti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you are as it were the second universe. You are invested with the power of words. You express this world in words and with your words you make the world known. "The world is known by words." Vak is as perfect and full as Brahma, since she is identified with Him. SaSThI Rk | sarasvati tvaM satI vizvarUpA''tman vizvatastapasA tejasA''tatA // AtmAnamevAnvimaM nadasi prati tAvI vAk pUrNA yAvad brahma param // 6 //

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chandodarzanam 75 padapATha :- sarasvati / tvam / satI / vizvarU'pA / Atman / vizvataH / tapa'sA / tejasA / A'tatA // AtmAnam / eva / anu / imam / nadasi / prati / tAvatI / vAk / pra'pUrNA / yAvat / brahma / param // Oh Sarasvati! you are the wife of Brahma in the form of this universe. You pervade everything and are everywhere with your Tapas (heat and Tejas (light). You express in words the inner Atman. Vak is as full and perfect as Brahma. anvybhaassym| he sarasvati ! tvaM parame tasmin Atmani vAcakAtmikA vizvarUpA satI vizvataH atra bahiH brahmANDe antarapi ca sarveSAM zarIre tejasA tapasA ca AtatA vyAptA satI svaM nijaM imaM cetanAtmAnaM pratinadasi zabdAyase sUkSmasphuraNarUpeNa, tasmAt tat paraM brahma yAvat pUrNa sarvaguNakriyAdibhiH, sA parA vAgapi tAvatyeva sarvAtmanA paripUrNA satI pratitiSThatIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! being in the Atman and everywhere in the universe, you pervade all things with your Tapas (power of concentration) and Tejas (light of knowledge). You express the Atman in the form of your vibrations. You are as full of all attributes as Brahma Himself. saptamI Rk / sarasvati tvaM parame tatA cittI vyoman na prati padyase parA''citA // apadI tvamapAdo brahmaNaH sata stAvatI vAk prapUrNA yAvad brahma param // 7 // padapATha :- sarasvati / tvam / parame / tatA / cittI / vi'auman / na / prati / padyase / parI / A'citA // apadI / tvam / apAdaH / brahmaNaH / stH| tAvatI / vAk / pra'pUrNA / yAvat / brahma / param //

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76 chandodarzanam Oh Sarasvati ! you pervade the infinite sky with intelligenee. Being imperceptible in the form of knowledge like the Brahma, you are not visible. Being associated with Reality which is without any name, form or function, you too seem to be without name and form. Vak, you are as perfect and full as Brahma. anvayabhASyam / he sarasvati ! tvaM cittI cittyA parame vyoman vyomani tatA vyAptA satI sUkSmatamena avyaktanAdabrahmarUpAtmanA nityasiddhA'si, tathA'pi brahmavastuvat parA parokSA citA kevalena cetanAtmanA antarhitA ca satI na pratipadyase bAhyadRSTibhiH, sarvato'smAd vyati. riktatvAt sA tvaM apadaH sataH brahmavastunaH tasya sambandhAt tAdAtmyayogAt tvaM vAgapi apadI guNarUpAdirahitatvAt, tasmAt tat paraM brahmavastu anvayena vyatirekeNApi yAvat pUrNa tAvatyeva tasya vAgapi tvaM pUrNA tadAtmikaiveti bhAvaH, atredaM rahasyam-nAmarUpAdipUrNa brahmaNi tadanvayena tadvAgapi svayaM nAmarUpAtmikaiva bhavati, tathaiva brahmaNi tasmin nAmarUpAdirahite tu tadyogena sA nAmarUpAdiguNarahitA vAgapi maunarUpA bhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! with your intelligence you fill the high sky in the form of the subtle sound, the Nada Brahma, which is hardly perceptible. You are eternal. Like Brahma, you are also imperceptible because you are pure knowledge and not at all visible to the external eye. You are beyond this universe. On account of your intimate relation with the nameless, the Reality, the Brahma, you are also without attribute or form or function. So, by being associated with but beyond the universe, you are as full and perfect as Brahma. The plain meaning is, Brahma has name and form when manifest. At that time, Vak also has name and form. When not manifest, Brahma is without them. She also at that time is without them likewise. Being always united with Him, Vak assumes whatever name or form Brahma assumes. aSTamI Rk / sarasvati tvaM puruSe sve parame samena svena rasenAhitA''tmani // apadI sA'nabhidhA prati rAjase vAk paramA jyotirvizvasya darzayat // 8 //

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chandodarzanam padapATha :- sarasvati / tvam / puruSe / sve / parame / samena / svena / rasaina / A'hitA / Atmani // apadI / sA / anabhi'dhA / prati / rAjasai / vAk / paramA / jyotiH| vizvasya / darzayat / / Oh Sarasvati ! you are united with the Supreme Person and reside in him in love and in full harmony. Vak is without any name, form or attribute but shines like Him without a name. Vak is the most brilliant of lights. She illumines the whole world. anvayabhASyam / he sarasvati! tvaM sve nije parame puruSe paramAtmani svena samena rasena sAmarasyena yogena AhitA saMsRSTA asi, ataH sA tvaM apadI guNAdipadena cinhena rahitA, anabhidhA nAmarahitA satI prati rAjase pratyagAtmani parame brahmaNi lIyase, tasmAt sA tvaM parA vAk paramA devatAtmaiva satI vizvasyaivAsya jagataH darzayat prakAzakaM jyotiH, tatparajyotiHsvarUpaiva parA vAk iti sarvAtmanA saGgacchate iti // / / iti dvitIye'nuvAke tRtIyaM sarasvatIsUktaM samAptam // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you dwell in the Parama Purusha, on essence being the same and on account of your love. You are without any form or attribute. You are nameless too. You are merged and are one with the inner Atman, Brahma, the great. You are the invisible Vak, par excellence. Being Atman, you illumine the whole universe. You are the most powerful light. You are Vak, the invisible. Thus ends the Third hymn in the Second Section.

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78 chandodarzanam atha dvitIye'nuvAke caturtha sarasvatIsUktam / anuvAkaH 2 / sUktam 4 | RcaH 1-11 | sarasvatI | sarasvati tvaM jyotiSA ekAdaza, devarAto vaizvAmitraH, sarasvatI, jagatI / Now the Sarasvati Sukta, fourth in Second Anuvaka Section II, Hymn 4, Riks 1-11 - SARASVATI. This Hymn beginning with "Sarasvati tvam jyotisha" contains eleven Rks. Daivarata Vaisvamitra is the Rshi. Sarasvati is the godess and Jagati is the metre. atha prathamA Rk | sarasvati tvaM jyoti'iSA certamAnA brahma'NA brahma tapa'sA saMvidAnA || satyA tvamamRtA tvamakSarA parA vAg vi'dA mA'tA vizvasya' brahma'NA' yoni'H // 1 // papATha:- sara'svati / tvam / jyoti'SA / ceta'mA'nA / brahmaNA / brahma / tapa'sA | sam'vidAnA || sa'tyA / tvam | amRta / tvam / akSarI / paro / vAk / vidA | mAtA | vizvasya / brahmaNaH / yoniH // Oh Sarasvati! you are animated by divine light Being united with Brahma, you know Brahma by Tapas. You are true, immortal and imperishable. You are indeed the great Vak; you are, through your knowledge, the mother of the universe, and you prove the existence of Brahma. anvayabhASyam | he sarasvati ! tvaM zabdarUpA'pi jyotiSA jyoti: svarUpeNa brahmaNA sadvastunA cetamAnA, tathA svena tapasA antarvimarzAtmakena tat paraM vastu saMvidAnA jAnatI ca satI satyA satyasvarUpA amRtA nAzavikArAdirahitA akSarA akSarabrahmAtmikA nAmarUpAdibhiH satyAdiguNaizca pUrNA sA vAk vAcakazaktisvarUpA satI brahmaNaH vidA saMvidA saMvide ca mAtA pramAtrI tathA vizvasyAsya jagataH yoniH kAraNabhUtA pramANabhUtA bhavatIti //

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chandodarzanam atra "vAgaSTamI brahmaNA saMvidAnA" "vAgghi aSTamI brahmaNA saMvitte" iti ca (bR. u. 2-2-3) aupaniSado mantravarNaH tadbrAhmaNAnuvacanaM ca pramANodAharaNam, tathA "gaurImimAya salilAni takSatI0 | sahasrAkSarA parame vyoman / " iti "tasyAH samudrA adhi vikSaranti tena jIvanti pradizazcatasraH // tata: kSaratyakSaraM tad vizvamupa jIvati" iti ca (R. maM. 1-16441-42) prasiddhaM RGmantradvayaM pradhAna pramANapadaM nirvahati iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! though you are in the form of words, being united with Brahma, you are animated by Him. By your Tapas (concentration) you understand or know Brahma. You are Satya, true and eternal. You are imperishable. You are full of virtues of Satya etc. You are the measure of Brahma. Likewise, you are the origin and proof of this universe. In the Upanishads, it is said that "Vak is the eighth Gouri (Madhyamika Vak) who creates all the worlds, all essences, measures them within herself; this means she bore the worlds in the form of expression" ( Br. Up. II-2-3). "From her all the oceans ( all the worlds of all essences ) flow and through her all the directions and all living beings draw their living. The Brahma, the imperishable condescends to assume multifarious forms and the whole universe lives depending on the Vak" ( Rg. I-164-41-42 ). dvitIyA Rk / sarasvati tvaM pratimAtrA brahmaNo vAcA vizvamantardhase brahma bIja'm // prasUSe brahmaNA vizva pracoditA vAga vidA mAtA vizvasya brahmaNo yoniH // 2 // padapATha :- sarasvati / tvam / pratimAtrA / brahmaNaH / vAcA / vizvam / antariti / dhatse / brhm| bIja'm / / pra'sUSe / brahmaNA / vizvam / pra'coditA / vAk / vidA ! mAtA / vizvasya / brahmaNaH / yoniH // Oh Sarasvati ! you are equal to Brahma. As Word, you contain within you the universe. You contain the seed of Brahma also. Inspired by Him, you give birth to the universe. You are Vak, the mother of the universe and you are the proof of Brahma.

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chandodarzanam anvayabhASyam / he sarasvati ! tvaM brahmaNaH sadvastuna: pratimAtrA mAtrayA samAnA vAcA nijayA vAcakazaktyA vizvaM idaM jagat antaH Atmani dhatse nAmarUpAtmakaM sarvaM dhArayasi tathA vizvabIjAtmakaM brahma ca svAntaH sandadhAsi nijamantarAtmakaM iti bhAvaH // tena brahmaNA pracoditA preritA satI vizva idaM prasUSe, vAcaH sakAzAdeva asya vizvasya prasavaH jananaM preraNa ceti yAvat // ataH sA vAgeta brahmaNo mAtA pramAtrI pramANabhUtA tadastitvAdibodhe, tathA vizvasyAsya jagatastu yoniH kAraNabhUtA prasavitrI mAteti // atra sa " * pUrvayA nividA kaJyatA''yorimAH prajA ajanayan manUnAm " iti (R. maM. 1-96-2) RmantravarNa : poko bhavati // 80 COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! you are equal in measure to Brahma in everything. Certainly as Word you contain in yourself the universe which is manifest as name and form. Likewise, you hold in yourself Brahma, the seed of the universe. You bring forth, being directed by Him, this universe. It is from Vak (the word) only that this universe is born and animated. Therefore the proof of Brahma is Vak only, the only help by which to know Him. She is also the mother of this universe. See Rg. I-96-2. tRtIyA R / padapATha : sara'svati'i tvaM mAyA pra'tha'mA mAtA prati' mimISe' brahma' citA''bhidha' // pra'tyakSaM brahma' sa'tI brahma'NA' sammitA vAg vidA mA'tA vizva'sya' brahma'NA' yoni'H // 3 // sarasvati / tvam / mAyA / prathamA / mAtA / prati / mimISe / brahma / cita / abhidhA // pratyakSam | brahma | satI / brahma'NA / sam'mi'tA / vAk / vidA | mAtA | vizvasya / brahmaNaH / yoniH // Oh Sarasvati ! you are Maya, the first sakti. As the first measurer, you measure out Brahma with your animating power and call him Brahma

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chandodarzanama 81 ( the great). You are Brahma, the manifest, as you are associated with Him. You are Vak, through your knowledge you are the mother of the universe and proof of Brahma. anvybhaassym| he sarasvati ! tvaM mAyA AdimA indrazaktiH, "indro mAyAbhiH pururUpa Iyate" (R. ma. 6-47-18) iti mantravarNAt // ata eva prathamA mAtA pramAtrI vAgeva, tasmAt citA cetanAzaktyA tat paraM brahma prati mimISe svamAnena pramANabhUtena, abhidhA abhidhayA brahma iti tatsajhayA pramANayasIti // ataH tvaM pratyakSaM brahmaiva satI tena parameNa brahmaNA sammitA tatsamAnA, sA vAgeva brahmaNaH vidA saMvide ca mAtA pramAtrI, tathA vizvasya asya jagataH yoni: kAraNabhUtA prasavitrI mAtA iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! you are Maya, the first Indrasakti. Cf. " Indra moves in many forms on account of his Maya" ( Rg. VI-47-18). Therefore, she is the first measurer of all things. With your animation or expressive power (Adisakti ) you measure Him as you are as big as He and you name Him as Brahma. Therefore, you are indeed Brahma, the manifest and as such you are equated with Him. It is through Vak only that we can measure Brahma. Likewise, she is the originator and mother of this universe. caturthI Rk / sarasvati tvaM satI brahma sAkSAt paramantarhita brahma prajJAnaM tvayi // AvirabhUt tad vAco vizvathA brahma vAg vidA mAtA vizvasya brahmaNo yoniH // 4 // padapATha :- sarasvati / tvam / satI / brahma / sAkSAt / param / antariti / hitam / brahma / pra'jJAnam / tvaryi / AviH / abhUt / tat / vAcaH / vizva'A / brahma / vAk / vidA / mAtA / vizvasya | brahmaNaH / yoniH|| CD-11

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82 chandodarzanama Oh Sarasvati ! you are the manifest Brahma and Brahma is contained in you as Prajnana, profound wisdom. Brahma manifested Himself in omnifarious forms through you. You are Vak, the mother of the universe and proof of Brahma. anvybhaassym| ___he sarasvati ! tvaM sAkSAt brahmaiva satI rAjase iti zeSaH // ata eva prajJAnarUpaM tat paraM brahma tvayi vAksattvAyAM antarhitam guptatayA pratiSThitam , tasmAt tvattaH vAcaH parAzakteH sakAzAt vizvathA vizvarUpeNa tad brahma svayaM AvirabhUt sRSTeH AditaH prAdurbabhUva iti tasmAt he vAk ! sA tvaM brahmaNo mAtA tadAvirbhAvahetutvAt , tathA tasya vidAtatprajJAnAya sAdhanabhUtatvAt , tathaiva vizvasyApi jagataH tvaM yoniH prasavitrI iti // COMMENTARY--SUMMARY TRANSLATION Oh Sarasvati ! you are Brahma Himself and you shine as such. Therefore, Brahma, the great shines in and through you. He is hidden in you as profound wisdom. Therefore, through you, the invisible Vak, he manifests Himself as the manifold universe at the beginning of creation. It is Vak only that can be the measure of Brahma because it is through Vak that He manifested Himself and again it is through her instrumentality as profound wisdom that He can be realised. Likewise, she is the mother of the universe. paJcabhI Rk / sarasvati tvaM vizvasyAsya prasUtyai tad vRNuSe brahma pUruSaM patim // saMvidA svaM bhAvayasi pratirUpaM vAga vidA mAtA vizvasya brahmaNo yoniH // 5 // padapATha :- sarasvati / tvam / vizvasya | asya / pra'sUtyai / tat / vRNuSe / brahma / puruSam / patim // sam'vidA / svam / bhAvayAsa / prati'rUpaM / vAk / vidA / mAtA / vizvasya / brahmaNaH / yoniH // Oh Sarasvati! to give birth to this universe, you accept Brahma, the pervader, as your Lord. By your intelligence you know Him as being like yourself. You are the mother of this universe and proof of Brahma.

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chandodarzanam 83 anvayabhASyam / he sarasvati ! tvaM vizvasyApi asya jagataH prasUtyai prasavArthaM svaM puruSaM paraM brahmAtmakaM patiM cetanAtmAnaM vRNuSe svIkaroSi iti bhAvaH, tathA saMvidA taM svaM pratirUpaM saguNaM sarvaguNapUrNa bhAvayasi, nirguNaM nivizeSamapi tat paraM brahma vAcaiva saguNaM savizeSa sambhAvyate, pratibudhyate ca iti yAvat , tataH sA vAgeva brahmaNo mAtA tasya vidA saMvide ca pramAtrI satI vizvasyApi jagataH asya prasavitrI yoniH kAraNabhUtA iti || COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! to mother this universe you accept as your Lord the Supreme Brahma. By your intelligence, you transform the Brahma who is without form and attributes into an embodied being full of attributes. He is in essence attributeless and without individuality (Nirvisesha ). you make him an individual and full of attributes. The incognizable becomes cogniza. ble when associated with you. Therefore, you are indeed the measure of Brahma. You are the mother of this universe and proof of Brahma. SaSThI Rk / sarasvati tvaM brahmaNe svamAtmAna saMvidA'rpayasi brahma saG gamadhyai || cyAvayasi brahmaciti prati tvayi vAga vidA mAtA vizvasya brahmaNo yoniH // 6 // padapATha :- sarasvati / tvam / brahmaNe / svam / AtmAnam / sam'vidA / arpayasi / brahma / sam / gamadhyai // cyAvayasi / brahma'citim / prati / tvayi / vAk / vidA / mAtA / vizvasya / brahmaNaH / yoniH / / Oh Sarasvati ! through your intelligence, you offer yourself to Brahma to be united with Him. You attract unto yourself His animating power. You are Vak, the mother of this universe and the proof of Brahma. anvayabhASyam / he sarasvati ! tvaM tasmai svasmai parasmai brahmaNe brahmAtmane svapataye svaM sarvasvaM nijaM AtmAnamapi saMvidA samarpayasi, tatparamAnandAnubhAvArthaM ca tadU brahma vastu sagamadhye

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84 chandodarzanama saGgantum iti, atra "tumatha se senase" iti (pA. sU. 3-4-9) gamadhAtoH tumun artha adhyai pratyayAntaM padaM chAndasam, tathA brahmacitiM brahmaNaH cetanAzaktiM tvayi vAci prati cyAvayasi pratyaJci samAkarSayasi jagadbIjarUpeNa sagRhAsi, ataH he vAk ! sA tvaM brahmaNaH mAtA pramAtrI vidA- tatsaMvide ca pramANabhUtA, tathA vizvasya jagata: api prasavitrI yoniH kAraNabhUtA iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! to Brahma, the great, who is your husband, you offer your all to unite with Him entirely (the word ending in 'Adhyai' means an infinitive, Panini, 3-4-9). Likewise, His animating power, you attract to yourself, in the form of the seed of this universe. So, you are Vak, the measure of Brahma and the mother of this universe. saptamI Rk / sarasvati tvaM saMvidA kAmenota karmaNA pUrNA puruSasya cittibhiH|| vizvavid vizvakAmA tvaM vizvakarmA vAga vidA mAtA vizvasya brahmaNo yoniH // 7 // padapATha :- sarasvati / tvam / sam'vidA / kAmaina / uta / karmaNA / pUrNA / puruSasya / citti'bhiH // vizva'vit / vizva'kAmA / tvam / vishvkrmaa| vAk / vidA / mAtA / vizvasya / brahmaNaH / yoniH // Oh Sarasvati ! in knowledge, in the power of desire and in the power to act, you are full of the powers of Brahma. You are all-knowing, all-desiring and all-doing. You are Vak, mother of the universe and proof of Brahma. anvayabhASyam / he sarasvati ! tvaM saMvidA samyag jJAnena jJAnazaktyA kAmena icchayA karmaNA kriyAzaktyA ca pUrNA, tathA puruSasya tasya cittibhiH cetanAzaktibhiH api pUrNA, ata eva tva vizvavit sarvajJAnazaktipUrNA, vizvakAmA sarvakAmanAzaktipUrNA, vizvakarmA sarvakriyAzaktipUrNA ca satI brahmavastusamAnA bhavasi iti yAvat, tasmAt he vAk ! sA tvaM brahmaNo mAtA pramAtrI

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chandodarzanama 85 vidA-saMvide hetubhUtA, tathA vizvasyAsya jagataH yoniH prasavitrI ca iti // atrAya vizeSaH -sA vAgeva vizvasya mAtA jananI, tathA brahmaNaH vidA-saMvide ca yoniH tadvijJAnakAraNIbhUtA pratyakSapramANarUpA ca cAgeva bhavitumarhati tasmAt sA mAtA ityapi yojayituM zakyam , tena " zAstrayonitvAt" iti (bra. sU. 1-1-3) sUtrAdhikaraNArthaH saGgacchate iti // tathA ca zArIrakaM bhASyavacanam -- " athavA yathoktaM RgvedAdizAstraM yoniH kAraNaM pramANaM tasya brahmaNo yathAvat svarUpAdhigame, zAstrAdeva pramANAjjagato janmAdikAraNaM brahma adhi. gamyate ityabhiprAyaH" iti // COMMENTARY_SUMMARY TRANSLATION Oh Sarasvati ! in knowledge, in the power of desire, in the power to act, you are full of His faculties. You are full of the power of knowing, power of desiring, and power of doing everything; and so, you are His equal in everything. Therefore, you are indeed, Vak, the measure of Brahma and the mother of all this universe. aSTamI Rk / sarasvati tvamaditiH paraM vyoma vAcA'rva ziSTaM tvayi vizvametat // brahmaNA garbhe vizvaM tadu dhatse bIjaM vAga vidA mAtA vizvasya brahmaNo yoniH // 8 // padapATha :- sarasvati / tvam / aditiH / param / vi'oma / vAcA / ava / ziSTam / tvaryi / vizvam / etat / / brahmaNA / garne / vizvam / tat / Um iti / dhatse / bIjam / vAk / vidA / mAtA / vizvasya / brahmaNaH / yoniH // Oh Sarasvati ! you are Aditi ( the Mother ) and the sky beyond. This whole universe dwells in you in the form of Word ( even before creation ). From Brahma you receive in your womb the seed of this universe. You are Vak, the mother of the universe and proof of Brahma. anvybhaassym| he sarasvati! tvaM paramavyomAtmikA aditiH AdimAtA, ataH tvayi akhaNDAtmikAyAM aditau parame vyomani etad vizvaM jagat vAcaiva vAyUpeNaiva avaziSTa sRSTeH prAgapi

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86 chandodarzanama nAmamAtreNa avaziSTaM babhUva iti yAvat, brahmaNA tena preritA satI nAmAtmakaM tad vizvabIjaM bIjarUpaM vizvaM vA nije garbha bibharSi, tasmAt he vAk ! sA tvaM brahmaNaH vidA--saMvide ca mAtA pramAtrI, tathA vizvasyAsya jagato yonisvarUpA prasavitrI ca bhavasi iti || COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you are the supreme sky and Aditi, the original mother. So, in you Aditi, the visible and the invisible sky and this universe dwell as word, and remain as word only, even before creation. The universe was with you as word only. Directed by Brahma, you bear in your womb, the universal seed'in the form of word. That word is the embryo of this universe. Therefore, you are the measure of Brahma and the mother of this universe. navamI Rk / sarasvati tvaM dhAtrI vizvasya nAbhivi eva vizvamAviradaM babhUva // vAcA vizvaM jIvatyupa vAcaM praiti vAg vidA mAtA vizvasya brahmaNo yoniH // 9 // padapATha :- sarasvati / tvam / dhAtrI / vizvasya / nAbhiH / vAcaH / eva / vizvam / AviH / idam / babhUva / / vAcA / vizvam / jIvati / upa / vAcam / pra / eti / vAk / vidA / mAtA / vizvasya / brahmaNaH / yoniH // Oh Sarasvati ! you are the mother, bearing within yourself this universe; and you are the navel of this universe. This universe manifested itself by and through word only. By word it lives and at the end it enters into the word. You are Vak, the mother of the universe and proof of Brahma. anvybhaassym| he sarasvati ! tvaM vizvasya jagataH asya dhAtrI dharitrI dhArayitrI ca nAbhiH mUlA AdhArazaktirUpA, tasmAt vAca eva sakAzAt idaM vizvaM AdisRSTau AvirbabhUva iti zrUyate, tathA tayA vAcaiva parayA zaktyA idaM vizvaM jIvati, samprati A pralayaM ca itaH paraM vAgrasenaiva prANiti jIviSyati ca, tathA punarante idaM sarvaM jagat vAcaM svAM svAM sajJAtmikAM upaiti

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chandodarzanam 87 vAcameva pratipravizati, tadevAsya nAmAvazeSatvamiti bhAvaH, tasmAt sA vAgeva brahmaNo mAtA vidA-jJAnena jJAnArthaM ca pramAtrI, tathA vizvasyAsya jagataH yoniH prasavitrI iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you create this universe, and you are the cause of its maintenance. You are the central force. Therefore, we hear that the first creation was from Vak. From the very force of Vak which is superior to all, the universe comes into being, lives now and in future, till its dissolution; it lives being fed by the essence of the Word. Again at last, this whole universe will crumble and get reabsorbed into the very word out of which it came and will remain by name only ( Namavasesha). So, it is the word that is the measure of Brahma and the mother of this universe. dazamI Rk / sarasvati tvaM bhI vizvasya bIjamAvihitaM tad vAcA prANabhRdetat // padyate vizvaM pratyabhidhAM svAM vAcaM vAg vidA mAtA vizvasya brahmaNo yoniH // 10 // padapATha :- sarasvati / tvam / bhauM / vizvasya / bIjam / AviH / hitam / tat / vAcA / prANa'bhRt / etat / / padyate / vizvam / prti| abhi'dhAm / svAm / vAcam / vAk / vidA / maataa| vizvasya / brhmnnH| yoniH / / Oh Sarasvati ! you are the supporter of the universe. The universe in the form of word and meaning is manifested by you. This universe merges into the Word which is its name. You are Vak, the mother of the universe and proof of Brahma. anvybhaassym| he sarasvati! tvaM vizvasya jagataH bhI dhArayitrI, tataH vizvasya bIjarUpa nAmarUpAtmakaM etat prANabhRdeva sat vizvaM vAcaiva Avihitam prakaTitama, ata: idaM vizva svAM svAM nijAM abhidhAtmikAM vAcameva pratipadyate prApnoti, tasmAt sA vAgeva brahmaNo mAtA vidA jJAnena pramAtrI, tathA vizvasyAsya jagataH prasavitrI yoniH yonisthAnIyA mAtRtvasattvaparipUrNA bhavati iti ||

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88 chandodarzanam COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you are the supporter and protector of this univere and it carries on by your power. Further, this universe, in its seed-form, which is name and form, is bearer of Prana-animation. This universe came into being by Word only. At its dissolution, it is gathered back into its own name, which is again the Word. Therefore, you are indeed the measure of Brahma and the mother of this universe. ekAdazI Rk / sarasvati tvaM mAtA devatA parI saMvidA kAmena karmaNA prapUrNA // vizvavida mAM kuru svaM vizvazakti vAk paramA jyotirvizvasya darzayat // 11 // padapATha :- sarasvati / tvam / mAtA / devatA / praa| sama'vidA / kAmaina / karmaNA / pra'pUrNA // vizva'vidam / mAm / kuru / svam / vizvazaktim / vAk / paramA / jyoti / vizvasya / darzayat // Oh Sarasvati ! you are the Mother, the Goddess Supreme. You are full of knowledge ( Jnana ), will to desire ( Kama ) and action ( Karma). Make me all-knowing and all-powerful like you. You are Vak, the light par excellence which illumines the universe. anvayabhASyam / he sarasvati ! tvaM mAtA, ata eva parA devatAtmA asi, tasmAt saMvidA jJAnazaktyA kAmena icchAzaktayA karmaNA kriyAzaktyA ca tvaM pUrNA asi, ata evaM tvAM prati yAce - mAM tvatsutaM vizvavidaM sarvazaM sarvatattvavettAra tathA vizvazaktiM sarvakriyAkartRtvazaktiyuktaM kuru sambhAvaya, yataH sA tvaM parA vAgeva vizvasya asya jagataH darzayat prakAzakaM jyotiH, tatparaJjyotiHsvarUpA tvaM vAG motA iti // // iti dvitIye'nuvAke caturthaM sarasvatIsUktam samAptam //

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chandodarzanam COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! you are the mother, the greatest goddess and are possessed of all possible powers, namely of intelligence, of will, and of action. You are the light which illumines the whole universe. The universe in known to us only on account of your power of knowing. Thus ends the Fourth hymn in the Second Section. atha dvitIye'nuvAke paJcamaM sarasvatIsUktam | anuvAkaH 2 / sUktam 5 | RcaH 1-8 / sarasvati tvaM pratIcI aSTau, devarAto vaizvAmitraH, sarasvatI, jagatI / padapATha : 89 Now the Sarasvati Sukta, fifth in Second Anuvaka Section II, Hymn 5, Riks 1-8-SARASVATI. This hymn beginning with Sarasvati tvam pratichi' contains 8 Rks. Daivarata Vaisvamitra is the Rshi, Sarasvati is the goddess and the metre is Jagati. atha prathamA Rk / sara'svati tvaM pratIcI' brahma'NA'''tma: zcitA' sphura'si' jyoti'SA saMvidA'nA || ananUcyA svarA'ninadA'nahitA vAg vidA pra'timA'nta'rbrahmaNaH pUrvA // 1 // sara'svati / tvam / pratIcIM / brahma'NA / Atman / citaa'| sphura'si' / jyoti'SA / sa'm'vi'dA'nA / a'na'nyA' / astra'rA / a'na'dA / anA'ha'tA / vAk / vidA / pratimA / antariti / brahmaNaH / pUrvA // Oh Sarasvati ! you are an introvert. Being united with Brahma, you shine within the inner-most souls of all with intelligence and light. You are inexpressible, soundless, vibrationless and you are uncaused by anything else. You are Vak, the very primal form of the inner Bramha as consciousness. CD-12

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90 chandodarzanama anvybhaassym| he sarasvati! tvaM pratIcI pratyaGmukhA satI brahmaNA saha Atman sarveSAM antarAtmani citA cetanayA jyotiSA ca svayaM saMvidAnA jJAnazaktipradhAnA satI sphurasi saJceSTase, tasyAH idaM vAstavaM svarUpam-ananUcyA vacanAdivyApArarahitA, asvarA svarAdizUnyA, aninadA nAdAdisUkSmadhvaninA'pi virahitA, anAhatA AvAtAdikriyAmantareNA'pi svataHsiddhA, brahmAtmavat iti, he vAk ! sA tvaM brahmaNaH paramasya AtmanaH anta: antaraGgAtmikA, vidA savidA pUrvA sarvebhyo'pi prAcInA ata eva pradhAnA prathamA ca pratimA pratIkarUpA tanU : asi iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! as an introvert (introspective ) united with Brahma who is full of knowledge, you shine in the inner souls of all. This is your original state, in which you are inexpressible, that is incapable of being expressed in words. In that condition you have no sound whatever. You are not caused by any other agency. You are that Vak, you are the first form of Brahma, who is consciousness itself. dvitIyA Rk / sarasvati tvaM brahmaNazcitoditA nadataH prati jyotiSA ndsyntH|| akSaraM tI khe nadati brahma sAkSAd vAg vidA pratimA'ntarbrahmaNaH pUrvI // 2 // padapATha :- sarasvati / tvam / brahmaNaH / citA / ut'ItA / nadataH / prti| jyotiSA / nadAsa / antarita / / akSaram / tat / Im iti / khe / nadati / brahma / sAkSAt / vAk / vidA / prati'mA / antariti / brahmaNaH / pUrvA // Oh Sarasvati ! you manifest yourself by His power of animation. He creates sound by His power of light and you reflect it back in the soul. The invisible Brahma creates the sound IM in the sky. You are .Vak, the very primal form of the inner Brahma as consciousness.

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chandodarzanama 91 anvybhaassym| he sarasvati ! tvaM tasya brahmavastunaH citA cetanayA zaktayA uditA satI nadataH zabdAyamAnasya tasya jyotiSA sarveSAM antaH prati nadasi pratidhvanirUpeNa zabdAyase iti yAvat , tat paraM brahma khe AkAze sAkSAt nadati tava avyaktavAgrapeNa dhvanati, tasmAt sA vAgeva tasya brahmaNaH antaraGgarUpA vidA- saMvidA sampannA sarvebhyo'pi pUrvA AntaratamA abhidhAtmikA prathamA pUrNA pratimA pratyakSA mUrtireveti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you are born by His power of animation and you take the form of sound. He makes sound by His power of light and you reflect it. That invisible Brahma creates sound in the form of names of things. You are in fact His full image or the visible form; Brahma is full of intelligent consciousness and you are His very reflection. tRtIyA Rk / sarasvati tvI brahmacitA prati sphurasyaraM sattamA sattA pri|| sAmnA svarasyanu tapa'sA rasaina vAga vidA pratimA'ntarbrahmaNaH pUrvA // 3 // padapATha :- sarasvati / tvam / Im iti / brahma'citA / prati / sphurasi / am / sat'tamA / sattayA / pari' // sAmnA / svarasi / anu / tapa'sA / rasaina / vAk / vidA / prati'mA / antariti / brahmaNaH / pUrvI // Oh Sarasvati ! you in the form of IM, vibrate by the animation of Brahma. Being the most truthful, you reflect Brahma in toto in the form of sound. By being in full harmony with Brahma and by your Tapas, you echo Brahma. You are Vak; you are the very primal form of Brahma who is consciousness itself. anvayabhASyam / he sarasvati! tvaM 'I' iti tat paraM brahma brahmarUpA satI citA cetanayA sattamA atyantaM satyasvarUpA ca satI sattayA pari paritaH araM alaM pUrNatayA prati sphurasi, tathA svena sAmnA

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92 chandodarzanam samAnena rasena tatsAmarasyena tapasA anu svarasi svarAtmanA sve pade svaH pade parame vyomani sadaiva saJcarasi, he vAk ! sA tvaM tasya brahmaNaH vidA saMvidA antaH AntaryA guhyA pUrvA pratimA asi iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you in the form of IM, are certainly that great Brahma. By your animating power, you are the most truthful. On account of that, you reflect Him completely. Further, by your being in harmony with Brahma and by your Tapas, you always follow Him with your sound in the highest sky, which is your own region. You are indeed, Vak, the secret and full primal image of Brahma. caturthI Rk / sarasvati tvaM parame vidyutA'ntavyomani svarasIndraciti'imarjanam // sA divyA vINA samI nadati brahma vAga vidA pratimA puruSasya pUrvI // 4 // padapATha :- sarasvati / tvam / parame / vi'dyA / antariti / vi'omani / svrsi| indra'citim / aja'sram // saa| divyA | vINA / sam ! Im iti| ndti| brhm| vAk / vidA / prati'mA / puruSasya / pUrvI / / Oh Sarasvati ! you are moving in the inner sky in the form of sound by the power of lightning; that is the mighty power of Indra. That is the divine lute which Brahma plays upon. That is IM. You are indeed that Vak, the primal image of the primeval Purusha. anvayabhASyam / he sarasvati! tvaM svasthAne parame vyomani antaH guptarUpeNa anusvArataH vidyatA vidyacchaktyA indracitiM indrasya pAramaizvaryapUrNasya paramAtmanaH cetanAM ajasraM anavarata avicchedena svarasi uccarasi, saiva divyA vINA 'I' iti cinnAdAnukaraNarUpeNa tat paraM brahma vastu samyak nadati avyaktAtmanA zadvAyate, tenaiva punaH avyaktena ninadena brahmaNaH sattAM

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chandodarzanama 93 prakAzayati prakaTayati prati bodhayatIti yAvat, tasmAt sA vAgeva tasya brahmAtmanaH indrasya indrAtmanaH paramapuruSasya vidA saMvidA jJAnazaktyA pradhAnA pUrvA sarvebhyaH prAcInatamA pratimeti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you in your original home-region, the high sky, create the primary sound without interruption by the power of lightning of Indra. That lightning is the divine lute. Brahma plays well upon it but he does it in an inaudible way. By that inaudible sound, Brahma's existence is indicated and manifested. You are indeed the full image of Brahma, and on account of your power of knowledge, you are the soul of the Great Person (Parama Purusha ) who is the soul of Indra, the soul of Brahma. paJcamI Rk / sarasvati tvamI prati mantrayase / brahma hRdA'nvamRta puruSa satyam // bodhayasi prati vAcA prazAnaM svaM vAg vidA pratimA puruSasya pUrvI // 5 // padapATha :- sarasvati / tvam / Im iti / prati / mantrayase / brahma / hRdA / anu / amRtam / puruSam / satyam / / bodhasi / prati / vAcA / pra'jJAnam / svam / vAk / vidA / prati'mA / purusssy| pUrvI // Oh Sarasvati! you repeat the mantra IM most heartily, which is Brahma the immortal, all-pervading, eternal Truth. You teach your deep knowledge through words. You are indeed Vak, the primal image of the primeval Purusha. anvayabhASyam / he sarasvati! tvaM tat paraM brahma 'I' iti mantrayase, tathA prati pratyuta tatsammantraNena chandasA mantravat Acarasi,-prajapasi iti bhAvaH, tat brahma, akSaraM anu anusRtya amRta anantaM satyaM puruSaM bodhayasi parebhya: jJApayasi, tathaiva sUkSmayA tayA parayA vAcA svaM nija svAnubhAvasiddha prajJAnaM prati bodhayasi sarvebhyaH, tadevedaM vAcaH svataH siddhaM maramaM sAmarthya,

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chandodarzanam yat parokSasyApi arthasya sAkSAt samarthanam, ata eva sA vAk vAcakazaktirUpA satI tasya brahmAtmanaH paramapuruSasya vidA saMvitpradhAnA sarvebhya: pUrvA prAcInatamA saJjJAtmikA prathamA pratimA iti // 94 COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! you repeat the mantra IM which is Brahma. Following that Brahma, the immortal, infinite, eternal Purusha, you teach the Truth. Likewise, through very subtle words, you convey your sound knowledge to all. That is your innate capacity which manifests itself in giving the knowledge of Him who is beyond the senses. Therefore, you are Vak, the interpreting power. She is the first expression of Brahma and is of the nature of full intelligence. SaSThI Rk I sara'svati' tvaM bhUteSu vizve'SvA de'veSvAtma'su'ta di'vyeSu' dhAma'su // jyoti've'vAnu' svara'si' prati' bha'drA vAg vi'dA pra'ti'mA puru'Sasya' pUrvI // 6 // papAThaH- sara'sva'ti / tvam / bhUteSu' / vizve'Su / A / ve'veSu' / A'tma''ssra' / u'ta / di'vyeSu' / dhAma''su / / jyoti'SA / eva / anu' / svara'si / prati'i / bhadrA / vAkU | vidA | pratimA | puruSasya | pUrvI // Oh Sarasvati! you move in the form of sound in all things, in the universes, in all divine beings, in all individual souls and in divine regions in the form of light only. You are indeed the auspicious Vak, the primal image of the primeval Purusha. anvayabhASyam / he sarasvati ! tvaM vizveSu bhUteSu eteSu pratyakSeSu AkAzAdiSu sarveSu deveSu parokSasiddheSu tathA Atmasu aparokSeSu AntaryeSu jIveSu uta divyeSu dhAmasu bhUrbhuvaH svaH prabhRtiSu bhuvaneSu api samantAt sarvataH jyotiSA svarUpeNa bhadrA maGgalamayI balIyasI ca satI prati pratidhvanirUpeNa anusvarasi zabdAyase, ataH he vAk ! tvaM tasya puruSasya saMvitpradhAnA sarvataH prathamA patimA iti //

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chandodarzanam 95 COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! the auspicious one, you move vigorously in all things that are visible in all divine beings that are invisible and in the divine regions like the sky, in the form of your light which pervades all-round. You move as sound which is the echo of Brahma. You are indeed Vak, the primal image of Purusha. Intelligence is your characteristic. saptamI R / sara'svati' tvaM su'tamA' naH suzarmA nauri'vA'smA N svA'rayasaha pAram || tvaM tArA sa'tI tvaM santareNI parA vA vidA pratimA puruSasya pUrvA // 7 // padapATha H- sara'svati / tyam / su'tamA' / nauH / su''zarma' / nauH i'va / a'smAn / tArayasi / iha / pAram // tvam / taaraa| satI / ttram / sam'taraNI / parA' / vAk / vidA | pratimA / puruSasya / pUrvI // Oh Sarasvati! you are a good ferry boat. You give us happiness by taking us across to the other bank. You help us to cross over. You are the best boat. You are indeed Vak, the primeval image of the primeval Purusha. anvaya bhASyam / he sarasvati ! tvaM sutarmA suSThutArayitrI nauH naukA, suzarmA suSThu sukhakarI satI asmAn sarvAn prANabhRtaH nauriva naukeva pAraM tArayasi iha paraM pAraM nayasi iti yAvat, ata eva tvaM tArA nAmato rUpataH guNataH kriyayA ca tattadanurUpeNa satI satsvarUpA tvaM santaraNI tArakA parA samarthA sarvatra prabhavasi, tasmAt sA tvaM vAgeva puruSasya tasya jJAnapradhAnA prathamA pratimA iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! you are a good boat which takes us over to the other side of life and gives us happiness. You help us to cross over this life to the other bank that is beyond life, like a good boat. Therefore, you are real Tara, one who takes us to the other side; you are Tara by name, form, nature and function. You bring us final release. Therefore, you are indeed Vak, the primal image of primeval Purusha.

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96 chandodarzanama aSTamI Rka sarasvati tvaM vastu vizvatasparaM brahmetyevAbhi dhatse zaktyA svayA // pramAtrI tvaM pratimA mAtA brahmaNo vAk paramA jyotirvizvasya darzayat // 8 // padapATha :- sarasvati / tvam / vastu / vizvataH / param / brahma / iti / eva / abhi / dhatse / zaktyA / svayA / / pra'mAtrI / tvam / prati'mA / mAtA / brahmaNaH / vAk / paramA / jyotiH| vizvasya / darzayat // ___Oh Sarasvati ! you are all-pervading. With your power of expression, you give us the knowledge of that which is beyond the universe, namely Brahma. You are His proof, you are His image, you are His measure. You are indeed Vak, the light that illumines the universe. anvybhaassym| he sarasvati ! tvaM vizvataH asmAt sarvasmAt pari upari parata: parokSatayA pratiSTitam , tathA paritaH sarvataH atra vyAptam , tat paraM apratyakSamapi sad vastu zaktayA sAmarthya na vAcakatvasattvena yuktA pUrNA satI brahma iti zabdena abhidhatse sajJApayasi, tasmAt he vAk ! sA tvaM brahmaNaH parokSasyApi tasya sadvastunaH pramAtrI pramANabhUtA, pratimA pratIkarUpA mAtA tadvijJAnAdisattvAbhyudayakAraNabhUtA sA parA vAgeva vizvasya asya darzayat prakAzakaM jyotiH, tathA tatparaJjyotiHsvarUpA vAk iti ca tasyA: sarasvatyAH vAgdevatAyAH parAzakteH paramaM mAtatvasvarUpatattvaM nityaM vastasiddhamiti // // iti dvitIye'nuvAke paJcamaM sarasvatIsUktam samAptam // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you who are full of expressive power, declare the Thing beyond this universe as Brahma. Though the Thing is beyond the reach of the senses, you express It in words as Bralima. You possess such power. Therefore, you are the proof of that invisible Thing. You are Brahma's image; you are Mata-the source of knowledge leading to Him. You are that invisible Vak, the light par excellence, that illumines all. Thus ends the fifth hymn in the second Section.

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chandodarzanam 97 atha dvitIye'nuvAke SaSThaM sarasvatIsUktam / anuvAkaH 2 / sUktam 6 / RcaH 1-11 / sarasvati tvaM chandasA ekAdaza, devarAto vaizvAmitraH, sarasvatI, jagatI / Now the Sarasvati Sukta, sixth in Second Anuvaka Section II, Hymn 6, Riks 1-11 - SARASVATI This Hymn beginning with 'Sarasvati tvam Chhandasa' contains eleven Rks. Daivarata Vaisvamitra is the Rshi, Sarasvati is the goddess and the metre is Jagati. atha prathamA Rk / sarasvati tvaM chandasA chandasvatI svaravartI sAmnA tejasA tejasvatI // jyotirevAnu svarasicchandaH paraM vAg vidA varaM brahma saMvido yoniH // 1 // padapATha:- sarasvati / tvam / chndsaa| chndsvtii|| svara'vatI / sAmnA / tejasA / tejasvatI // jyotiH| eva / anu / svarasi / chandaH / param / vAk / vidA / varam / brahma / sam'vidaH / yoniH|| Oh Sarasvati ! you are one with poetical metres and so you are full of metrical form. Being one with the Sama (Sama Veda ) sounds, you are full of songs. You are brilliant, being one with brilliance. Through the use of metre, you are as it were giving expression to the light of knowledge. Oh Vak, by your knowledge, you are Brahma and the very source of all knowledge. anvayabhASyam / he sarasvati ! tvaM chandasA gAyatrAdinA saMhitA satI chandasvatI mantrAtmikA bhavasi, tathA svayaM nityasiddhA iti bhAvaH, sAmnA sAmasvareNa svaravatI iti prasiddhA, tejasA yuktA tejasvatI jyItimayI, ataH tat jyotireva anusRtya chandaH gAyatrAdikaM anusvarasi, tathaiva tat chandaH anusRtya tena chandomukhena tat paraM jyotirapi anu svarasi iti bhAvaH, tasmAt he vAk ! sA tvaM vidA jJAnena varaM varaNIyaM zreSThaM brahma, ataH sarvasyAH saMvidaH yoniH kAraNabhUtA prasavitrI vAgeva bhavatIti || CD-13

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chandodarzanama COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! being associated with the metres Gayatri and others, you are metre itself. You are full of song, being yourself one with Sama. You are full of brilliance, being one with it. You follow the light of knowledge and you compose and utter metres. Likewise, following the metres, you express through them the light divine, though it is invisible. So, you who are the Vak, are certainly Brahma and the mother of all knowledge. dvitIyA Rk / sarasvati tvaM paro vedaH saMvidA chandasA ca brahmaNA tvaM vizvavedAH // vAcA vedayase brahmota vizva vAga vidA varaM brahma saMvido yoniH // 2 // padapATha :- sarasvati / tvam / paraH / vedaH / sam'vidA / chandasA / ca / brahmaNA / tvam / vizva'vaidAH // vAcA / vedayaMse / brahma / uta / vizvam / vAk / vidA / varam / brahma / sam'vidaH / yoniH / / Oh Sarasvati ! on account of your deep knowledge you are the great Veda. On account of your handling of metres and your knowledge of Brahma, you are omniscient. You let us know the unseen Brahma through words and also give the knowledge of the universe which is seen. Oh Vak, by your knowledge, you are Brahma and the very source of all knowledge. anvybhaassym| he sarasvati ! tvaM saMvidA jJAnazaktyA paraH zreSThaH vedaH vedasvarUpA chandasA gAyatrAdinA tatsaMhitena brahmaNA parameNa vastunA mantreNa ca tvaM vAg devatAtmA vizvavedAH sarvajJA sarvajJAnasattvapUrNA asi, tasmAt tayA vAcA parokSaM tad brahmavastu vedayase bodhayasi, tathA vizvaM idaM pratyakSasiddhaM jJApayasi, ataH he vAk ! sA tvaM vidA varaM varaNIyaM zreSThaM pratyakSaM brahmaiva satI sarvasyAH api saMvidaH kAraNabhUtA prabhavasIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you by the power of knowledge are the great Veda. By your knowledge of mantra and metres, you are omniscient. Therefore, you

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chandodarzanam are able to teach about the invisible Brahma, the Thing Supreme and also about the visible universe by means of words. Through knowledge, Vak certainly is Brahma and the source of knowledge also. padapATha : tRtIyA Rk / sara'svati tvamR'gbharRkva'tI satI sAma'vatI sAmnA yaju'SA' yaju'SmatI || rasaina brahmaNA''tmanA rasavatI vAg vi'dA vanaM' brahma' sa'vido' yoni'H // 3 // sarasvati / tvam / Rk'bhiH / RkatI / satI / sAma''vata / sAmnaH' / yaju'SA / yaju'SmatI / / rasaina / brahma'NA / AtmanA / rase'vatI / vAk / vi'dA / vara'm / brahma' / sa'm'vida'H ! yoni'H // 99 Ch Sarasvati ! you are Rkvati, that is one with Rks, i. e. Rgveda Mantras, Samavati with Sama Mantras and Yajushmati with Yajurveda Mantras. You are full of joy as you are one with Brahma and Atma, the Soul. Oh Vak, by your knowledge you are Brahma and the source of all knowledge. anvayabhASyam / he sarasvati ! tvaM RgbhiH saMhitA satI RkatI siddhA, sAmnA gItisvarAdinA yuktA sAmavatI sampannA, tathA yajuSA saha yogena yajuSmatI saMvRttA, evaM sA vAgeva mUlataH svayaM ekarUpA'pi yena yena saMyujyate tattatsvarUpaiva bhavatIti sampadyate, rasena premNA saMvidrasena AnandaprazAntyAdinA, tathA brahmaNA vyApakena AtmanA AntayaNa cetanena vastunA ca saGgatA satI tattadrasasattvavatI tathA brahmaNvatI AtmanvatI ca bhavati, tasmAt sA vAgeva pratyakSabrahmarUpA satI vidA jJAnena jJAnAya ca varaM varaNIyaM brahmaiva sat sarvasyAH api saMvidaH yoniH prasavitrI bhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! you with Rks i. e. Rgveda Mantras are Rkvati, with Sama Mantras you are Samavati, and in association with Yajurveda Mantras you are Yajushmati. Thus Vak has the capacity to become that with which

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100 chandodarzanama she is associated. By love and bliss of knowledge, you are one with Brahma, the pervader, and also with the individual soul. You thus become Brahmanvati and Atmanvati. Therefore, Vak is Brahma in the visible form and she is the source of all knowledge. caturthI Rk / sarasvati tvaM ninado vizvataspari bhUtAnyanu dhvanayasi prati svayam // uta tantrISu dundubhAvanu nadasi vAg vidA varaM brahma saMvido yoniH // 4 // padapATha :- srsvti| tvam / ni'ndH| vishvtH| pari / bhUtAni / anu / dhvanayasi / prati / svayam // uta / tntriissu| dundubhau / anu| nadAsa / vAk / vidA / varam / brhm| sam'vidaH / yoniH|| Oh Sarasvati ! you are the fine and indistinct sound. You pervade the whole universe. You yourself give the voice, that is the power to speak, to all in the universe. You express yourself also through the string-instruments, drums etc. Oh Vak, by your knowledge you are Brahma and the source of all knowledge. anvybhaassym| he sarasvati ! tvaM ninadaH svayaM avyaktanAdabrahmasvarUpA "Nad avyakte zabde" (bhvA. 5-5) iti dhAtvarthayogasiddhA, vizvataH sarvasmAt pari upari paritazca anu bhUtAni nijAnubhUtAni arthajAtAni bhUtAni AkAzAdIni ca anusRtya pratidhvanayasi pratidhvanirUpeNa prakAzase prakAzayasi ca tAni iti bhAvaH || uta ca tantrISu vINAdiSu dundubhau DamaruprabhRtiSu ca anunadasi abhivyajyase, ata: he vAk ! sA tvaM vidA varaNIya pratyakSaM brahma, tathA sarvasyApi jJAnasya yoniH prasavitrI kAraNIbhUtA mAtA iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you are the inaudible sound itself. You are everywhere, above and also around. You give expression to what you experience. Further, you are heard as sound in string-instruments, drums etc. You are indeed Vak, Brahma the most excellent and the very cause of knowledge.

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chandodarzanam paJcamI Rk / 101 sarasvatitva nardasIha guhyaM jyoti'yA'''tmanyantahi'itA' parA' zrIbhyaH // tat satyaM guhya nAmota mantro vAg vi'dA varaM' brahma' saM'vi'dA' yoni'H // 5 // papATha :- sara'sva'ti / tvam / I iti / nasi / iha | guhya'm / jyotiSA | Atmani / antariti / hitA / paro / dhIbhyaH // tat / te / satyam / guhyam / nAma' / u'ta / mantra'H / vAk / vi'dA / vara'm / brahma' / sam'viH / yoni'H // Oh Sarasvati! you express the secrets of this universe as IM. You are in the form of light of knowledge hidden in the Atma, beyond the powers of the intellect. Your name IM is indeed real, though secret. It is in the form of a mantra. Oh Vak, by your knowledge you are Brahma and the source of all knowledge. anvayabhASyam 1 he sarasvati ! tvaM 'IM ' iti svaraM tathA akSaraM tadvAcyaM vastu ca iha bhuvane brahmANDe guhyaM nadasi avyaktazabdabrahmamukhena guptarUpeNa zabdAyase, tathA jyotiSA vaidyutAnirUpeNa asmAkaM sarveSAM prANabhRtAM Atmani antaH cetanAtmani antarhitA guptA satI dhIbhyaH sarvandriyavRttibhyaH parA AntaratamA pratitiSThasi ataH te tava tat I iti svarAtmakaM ekAkSaraM guhyaM guptaM satyaM vAstavikaM nAma abhidhAnaM mantraH iti vede prasiddhama, tasmAt he vAkU ! sA tvaM vidA varaNIyaM avalambanAha brahmaiva asi, ataH sarvasyAH saMvidaH prasavitrI kAraNabhUtA mAtA iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! you say IM. That is a secret sound, and signifies the Thing Supreme. In this universe you manifest yourself as Word. Likewise, you are as lightning in all of us. You are dwelling in the innermost hearts of all even beyond the powers of intellect. You are in the form of one lettered IM which is your secret and true name in the Veda. You are indeed Vak, the Brahma, the best; you can be relied upon as the instrument of all knowledge.

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102 chandodarzanam SaSThI Rk / sarasvati tvamIM sadanu svarantI brahma pra NoSyomiti brahmaNA''tmani // akSaraM tad brahmaNo bIjaM vizvasya vAga vidA varaM brahma saMvido yoniH // 6 // padapATha :- sarasvati / tvam / Im iti / sat / arnu / svarantI / brahma / pra / nauSi / om'iti / iti / brahmaNA / Atmani // akSarai / tat / brahmaNaH / bIjam / vizvasya / vAk | vidA / varam / brahma / sam'vidaH / yoniH|| Oh Sarasvati! you are IM, and you express the truth. You praise Brahma by the mantra OM within yourself. That letter is Brahma and is the seed of the universe. Oh Vak, by your knowledge you are Brahma and the source of all knowledge. anvybhaassym| he sarasvati ! tvaM sat satyasvarUpaM I ityanukaraNAtmakaM IGkArarUpaM svaraM anusRtya svarantI zabdAyamAnA satI tat paraM brahma praNauSi prastauSi, omiti prasiddhena brahmAtmakena mantreNa Atmani svasminneva antaH tat prastauSIti pUrvatra anvayaH, tat akSarameva brahmaNo vAcakaM vizvasyAsya jagata: bIjaM mUlabIjarUpam, tasmAt sA vAgeva vidA jJAnena tathA jJAnArthaM ca varaNIya pratyakSaM brahma, tasmAt sarvAsAM saMvidAM prasavitrI yoniH kAraNabhUtA vAgeva bhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! following the Truth, you say IM. It is all praise of Brahma, the invisible. By that well-known mantra OM, you signify Brahma within yourself. That syllable is significant of Brahma, and further it is the original seed of this universe. You are Vak, you express Bramha, the source of all knowledge. saptamI Rk / sarasvati tvamakSaraM brahma satyaM naiva kSarasi brahmaNA citA praa||

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103 chandodarzanam tat paramaM prati bodhayasi cchandasA vAga vidA vara brahma saMvido yoniH // 7 // padapATha :- sarasvati / tvam / akSaram / brahma / satyaM / na / eva / kSarasi / brahmaNA / citA / parI // tat / paramam / prati / bodhayasi / chndsaa| vAk / vidA / varam / brahma / sam'vidaH / yoniH // Oh Sarasvati ! you are Brahma, the indestructible and the true one in all respects. You are one with Brahma and you never move away from Him. You express the great truth of Brahma by metrical composition. Oh Vak, you by your knowledge are Brahma and the source of all knowledge. anvayabhASyam / he sarasvati ! tvaM akSaraM vAcyavAcakobhayasattvapUrNa paraM akSarAtmakaM satyAtmakaM ca brahma, nAmnA rUpeNa guNena dharmeNa karmaNA ca sarasvatyAH akSaratvaM anena dyotyate, brahmaNA cidAtmanA samanvitA satI tvaM naiva kSarasi na vipariNamase svarUpeNa, tvaM tat svaM AtmIyaM paramaM brahmavastu prati prapAdayasi vAcakatvasAmarthyAt, yAthArthena tat samarthayasIti bhAvaH // tasmAt he vAk ! sA tvaM vidA varaNIya pratyakSa brahmaiva svayaM satI sarveSAM jJAnAnAM prasavitrI kAraNIbhUtA mAtA bhavasIti // asminnarthe udAhRtaM pramANaM itaH pUrvameva || "gaurIbhimAya salilAni takSatI" " shsraakssr| parame vyoman" iti " tasyAH samudrA adhi vikSaranti tataH kSaratyakSaram " iti ca (R. maM. 1-164-41-42) COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! on account of the intimate connection between both the expressible and the expression, you are Brahma itself, which is the indestructible truth. It is indicated that Sarasvati is Akshara (that which never deteriorates ) in name, form, quality and function. You are always with Brahma, the very essence of intelligence and you are never separate from Him. You express Him by the imfinite capacity to express which you possess. Therefore, you are indeed Vak, the manifest Brahma and you are the cause of all knowledge. The corroborative evidence is already quoted earlier ("Gaurirmimaya etc." Rg. I-164, 41 & 42).

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104 chandodarzanama aSTamI Rk / sarasvati tvamakSaraM sat parama vizvAnyevAkSarANi tvat kSaranti | vizvathA brahma vAcaH saMvidaH kSarati vAg vidA varaM brahma saMvido yoniH // 8 // padapATha:- sarasvati / tvam / akSaram / sat / paramam / vizvAni / eva / akSarANi / tvat / kSaranti // vizva'thA / brahma / vAcaH / sm'vidH| kSarati / vAk / vidA / varam / brhm| sm'vidH| yoniH // Oh Sarasvati ! you are the indestructible great truth. All these universes come out (are expressed ) of you as well as all knowledge. Brahma the inexpressible is expressed in the form of the universes by your power of intelligence. Oh Vak, you by your knowledge are Brahma and the source of all knowledge. anvayabhASyam / he sarasvati ! tvaM svayaM paramaM akSaraM vastu sadeva asi, tasmAt tvat tvattaH vizvAni akSarANi kSaranti Avirbhavanti, tathA tvatta: eva sarvAH saMvido'pi kSaranti vAGmukhenaiva sarveSAM jJAnAnAM AvirbhAvaH ityrthH|| tathA vAcaH sakAzAdeva brahma kSarati akSaraM nirguNamapi tad brahma vastu vAcaiva saguNatAmupaitIti yAvat | vAcaH eva vizvamapi idaM kSarati utpadyate, tasmAt sA vAgeva jJAnena varaNIyaM brahma, ataH sarveSAmapi sarvasmin artha vAgeva avalambanA sarvasyAH api saMvidaH hetubhUtA sA vAgeva bhavatIti || COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! you are the indestructible great truth. The universes issue from you because you alone can express them. All knowledge dawns through intelligence, words and speech. Even Brahma who is without name and form assumes them when manifested by speech as the universe. Vak or speech is the source therefore of all knowledge.

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chandodarzanam 105 navamI Rk / . sarasvati tvaM jyotiSA sadakSaraM .. vizvametat kSarati tvadarthato'bhi // kSarad vizva tadanu tvaM na kSarasIha vAga vidA varaM brahma saMvido yoniH // 9 // padapATha :- sarasvati / tvam / jyotiSA / sat / akSaram / vizvam / etat / kSarati / tvat / arthataH / abhi / / kSarat / vizvam / tat / anu / tvam / na / kSarasi / iha / vAk / vidA / varam / brahma / sm'vidH| yoniH|| Oh Sarasvati ! you are the eternal flame of intelligence and are indestructible. This universe issues forth from you as meaning proceeds from the word. This universe is perishable but you remain imperishable. Oh Vak, you by your intelligence are Brahma and the source of all knowledge. anvayabhASyam / he sarasvati ! tvaM jyotiSA jyotirAtmanA sat satyarUpaM akSaraM vastu sadeva asi, tasmAd vAcakAyAH tvat tvattaH tvatsakAzAt sAkSAt padArtharUpeNa etad vizva kSarati prajAyate, tadidaM vizvaM kSarat kSayonmukhaM vastu anusRtya tvaM iha sarvasyApi mUlabIjarUpA satI naiva kSarasi na nazyasi, nApi vipariNamase, nijarUpeNa nAmnA avaziSyase iti yAvat , tasmAt he vAk ! mAtaH sA tvaM vidA varaNIya pratyakSaM brahma, sarvasyApi jJAnasya kAraNamiti, vAgeva sarvajJAnaprakAzakaM Antarya paraM karaNamiti sampadyate iti // COMMENTARY--SUMMARY TRANSLATION Oh Sarasvati ! you are the imperishable flame of intelligence. Universes issue forth from you like meanings from words. While universes perish, you, their source, are imperishable. It is by expressing in words that you create universes and everything in them. The word is the creator. dazamI Rk / sarasvati tvaM pratiSThA vizvasyeha nAmnaiva vAcA ziSyate vizvaM pri|| jyotiSA tvadudeti tad vAcaH puna rvAg vidA varaM brahma saMvido yoniH // 10 // CD-14

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106 chandodarzanama padapAThaH- sarasvati / tvam / prati'sthA / vizvasya / iha / nAmnA / eva / vAcA / ziSyate / vizvam / pari // jyotissaa| tvat / ut / eti / tat / vaacH| punariti / vAk / vidA / varam / brahma / saMvidaH / yoniH|| Oh Sarasvati ! you are the foundation or substratum of this universe. Evidently, it is in the form of words that the universe remains in a latent form (even after physical destruction ). The universe again springs forth from the word by the power of your intelligence. Oh Vak, you by your intelligence are Brahma and the source of all knowledge. anvybhaassym| he sarasvati ! tvaM vizvasyAsya jagataH pratiSThA AspadIbhUtA, tasmAt sarvametat jagat antataH nAmnA sva-sva-sajJAtmikayA vAcaiva pariziSyate, vizvasya upasaMhRtAvapi vAgeva avaziSyate, yat khalu nAmazeSatvamabhyupaitIti prasiddham , atha punaH prajAyamAnaM sat tadidaM vizvaM tvatta: vAca eva udeti, jyotiSA jyotirmukheneti, tasmAt sA vAgeva vidA varaNIyaM brahma, tathA savasyA api saMvidaH prasavitrI yoniH mAtRsthAnIyeti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you are the substratum of this universe, being responsible for it. Therefore, all this universe, even after destruction, continues in a subtle form as word, in the form of a symbol. Even when the universe ceases to exist, Vak survives, which means that finally everything lives by name only. Again this whole universe rises from you, the word, by the power of light. Vak is certainly the Brahma, the source of knowledge. ekAdazI Rk / sarasyati tvaM brahma satIha sAkSAd amRtaM tat satyaM pUrNamakSaraM param || akSaraM tvat kSarati brahma vizvA vAk paramA jyotirvizvasya darzayat // 11 // padapATha :- sarasvati / tvam / brahma / satI / iha / sAkSAt / amRtam / tat / satyam / pUrNam / akSaram / param // akSaram / tvat / kSarati / brahma / vizva'thA / vAk / paramA / jyotiH| vizvasya / darzayat //

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chandodarzanam 107 Oh Sarasvati ! you are Brahma Himself in this universe; you are the immortal and the truthful and the perfect one. Brahma, the imperishable, issues in the form of the universe from you. Vak is the supreme light of intelligence which illumines the whole universe. anvayabhASyam / he sarasvati ! tvaM iha loke sAkSAt pratyakSaM brahmaiva satI amRtaM, akSaraM, satyaM ityevamAdilakSaNaM tat pUrNaM paramaM brahmaiva prati prAptA'si, tvat tvatta: vAcaH eva tadakSaraM paraM brahma vizvathA vizvatorUpeNa kSarati nAmarUpAtmanA Avirbhavati | tasmAt he vAk ! mAtaH ! sA tvaM parA vAgeva vizvasyAsya jagataH darzayat prakAzakaM paraM jyotiH, tatparaJjyotiHsvarUpA vAg bhavatIti // // iti dvitIye'nuvAke SaSThaM sarasvatIsUktam samAptam / / COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! in this world you are evidently Brahma, the eternal in manifestation. You are truthful, immortal, imperishable. You are the one who attain Brahma, the perfect one. This Brahma, the invisible and imperishable assumes on account of you, omnifarious forms in this universe. Vak is the light par excellence which illumines all and everything. Thus ends the Sixth hymn in the Second Section. atha dvitIye'nuvAke saptamaM sarasvatIsUktam | anuvAkaH 2 / sUktam 7 / RcaH 1-8 / sarasvati tvaM vyAharasIha aSTau, devarAto vaizvAmitraH, sarasvatI, jagatI / Now the Sarasvati Sukta, seventh in Second Anuvaka Section II, Hymn 7, Riks 1-8 - SARASVATI This hymn beginning with 'Sarasvati tvam vyaharasiha' contains eight Rks. Daivarata Vaisvamitra is the Rshi, Sarasvati is the goddess and the metre is Jagati. atha prathamA Rk / sarasvati tvaM vyAharasIha tistro bhUrbhuvaH svastapasA jyotiSA vAcaH // tAbhirimA lokAanayasi trIna vAga vidA pratimAnaM vizvasyAdhi bIjam // 1 //

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chandodarzanam padapATha :- sarasvati / tvam / vi'Ahasi / iha / tisraH / 1 bhUH / bhuvaH / sva1riti svaH / tapa'sA / jyoti'SA / vAca'H // tAbhiH / imAn / lokAn / janayAsa / trIn / vAk / vi'dA / prati''mAna'm / vizva'sya / a / bIja'm // 108 Oh Sarasvati! you give expression to three words: Bhuh, Bhuvah and Svah, through the power of your tapas, light and speech. By them, you create these three worlds. You are Vak, the measure and seed of this universe on account of your intelligence. anvayabhASyam | he sarasvati ! svayaM parA vAg devatAtmA satI AtmanaH tapasA jyotiSA ca saha svIyAH vAcaH tisraH vyAharasi uccarasi, yAH khalu " bhUH bhuvaH svaH" iti yajurmantrAtmikA: vede prasiddhAH, tAbhireva tisRbhiH vyAhRtibhiH imAn pRthivI - antarikSaM dyauH iti trIn lokAn bhuvanarUpAn janayasi, vyAhRteruccAra mAtreNa, " sa bhUriti vyAharad bhuvamasRjata ityAdi brAhmaNam, tasmAt sA vAgeva vidA vizvasya jagataH pratimAnaM samAnaM pramANAtmakam, tathA mUlaM bIjaM karaNAtmakam adhi adhiSThAnabhUtaM ca bhavatIti // "" " COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! though you are yourself the transcendent Vak, by your tapas and light, you give expression to the words Bhuh, Bhuvah and Svah, the Yajurmantras well known in the Vedas. By them, i. e., by mere uttering the mantras (vyahrti ), you create these three worlds, this world, mid-air and sky. There is an authority in the Brahmana literature: "He said Bhuh and created this world. " Certainly, it is Vak, the evidence of this universe and its fundamental seed. dvitIyA Rk / sara'svati' tvama'maM' pari'tA di've - mimAM pRthivIM ma'dhya'mama'ntari'kSam || jyoti'SmatI rAja'te' jyoti'rbhistribhivA'g vi'dA pra'ti'mAnaM' vizvasyAdhi bIja'm // 2 //

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chandodarzanam 109 padapATha :- sarasvati / tvm| amUm / pari / itaa| divam / imAm / pRthivIm / madhyanam / antarikSam / / jyotiSmatI / rAjate / jyotiH'bhiH| tribhiH| vAk / vidA / prati'mAnam / vizvasya / adhi / bIjam / / Oh Sarasvati ! you pervade the sky, this earth and the mid-air which is between them. You who are full of light shine in the three worlds. You are Vak, the evidence and seed of this world. anvayabhASyam / he sarasvati! tvaM amaM viprakRSTAM divaM uttamAM parItya vyAptA, uta api ca imAM avamAM mahIM, tathA madhyama tayoH sandhirUpa antarikSaM ca vyAptA, tena tadbhavanatrayAdhiSThitaiH tribhiH jyotirbhiH saha agni-vidyat-sUryarUpaiH saMhitA satI rAjase, ata eva tvaM jyotiSmatI iti prasiddhA vede, tasmAt he vAk ! sA tvaM asya vizvasya jagataH pratimAna samAna mAnAtmakaM bIjaM kAraNam , tathA adhi adhikaraNarUpaM ca svayaM bhavasIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you pervade the high sky and this world below and the mid-air in between. You shine with three lights in these three worlds. The lights are Agni, Vidyut and Surya-fire, lightning and sun. You are reputed as Jyotishmati. You are Vak, the evidence and seed of this universe. tRtIyA Rk / sarasvati tvaM divi zritA tapantaM tamamuM savitAramuttama jyotiH|| sAvitrI tvaM svaravatI samuttamA vAg vidA pratimAna vizvasyAdhi bIjam // 3 // padapATha :- sarasvati / tvam / divi / zritA / tapa'ntam / tam / amum / savitAram / ut'tamam / jyotiH // sAvitrI / tvam / svr'vtii| sN| ut'tmaa| vAk / vidaa| prti'maanm| vizvasya / adhi / bIjam // Oh Sarasvati ! you resort to the great shining sun in the high sky. You are Savitri, full of sound and you are the best. You are Vak, the evidence and seed of this universe.

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110 chandodarzanama anvybhaassym| he sarasvati ! tvaM divi tapantaM taM svIyaM amuM savitAraM uttama jyotiH jyotirAtmAnaM zritA satI sAvitrI savituH nAma-rUpa-guNa-kriyAdibhiH sampannatarA svayamapi uttamA uttamalokAdhirAjJI rAjase, tathA svaravatI ca satI prakAzase, tasmAt he vAk ! sA tvaM asya vizvasya jagataH pratimAnaM tulyaM mAnarUpaM adhiSThAnAtmakaM ca bIjaM ca svayaM bhavasIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you resort to that Sun, who is close to you. You shine with Him. You have His name, form, quality, function and other attributes. You shine as the queen of the high skies. You are Vak, the evidence of the fundamental seed of this universe. caturthI Rk / sarasvati tvaM bhuvi zrRtA jvalanta tamimamagnimama jyotiH svakam // agnAyIyamavamA jyotiSmatI vAg vidA pratimAna vizvasyAdhi bIjam // 4 // padapATha :- sarasvati / tvam / bhuvi / zritA / jvalantam / tam / imam / agnim / avmm| jyotiH| svakam // agnaayii| iyam / avamA / jyotiSmatI / vAk / vidA / prati'mAnam / vizvasya / adhi / bIjam // Oh Sarasvati ! you resort to this burning fire here on earth, and you become the wife as it were, of Agni (Agnayi) the earthly light. You are Vak, the evidence and seed of the universe. anvayabhASyam / he sarasvati ! tvaM asyAM bhuvi pratyakSa jvalanta svIyaM imaM avamaM adhastanaM jyoti:svarUpaM agni zritA satI iyaM agnAyI agnijAyA zaktiH jyotiSmatI bhavasi, atra AgneyaM jyotireva vAcaH svIyaM rUpaM bhavati, " mukhAdindrazcAgnizca" (R. maM. 10-90-13), " mukhAdagnirajAyata" (zu. ya. saM. 30), " mukhAd vAg vAco'gniH' (ai. u. 1-1-4 ), " agnirvAg bhUtvA mukhaM prAvizat" (ai. u. 1.2-4) iti ca RmantravarNaH aupaniSadaM vacanaM ca pramANam // tasmAt sA vAgeva vidA asya vizvasya pratimAnaM samAnaM pramANabhUtaM adhiSThAnAtmakaM mUlaM bIjaM ca bhavatiti //

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chandodarzanama 111 COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you resort to Agni in this world, who is burning before our eyes. He is lowest among lights. You become Agnayi, the wife or power of Agni. Here, the light of Agni is itself Vak and so she assumes her own form. It is said, " from the mouth (of Brahma) Indra and Agni were born" ( Rg. X-90-13), "from the mouth, Agni was born" (Suk. Yaj. Sam. 30), " from the mouth Vak and from Vak Agni was born" ( Ait. Up. 1-1-4), "Agni having assumed the form of speech entered the mouth" (Ait. Up. 1-2-4). It is Vak, that is the evidence. pazcamI Rk / sarasvati svarasi tvamindreNa prati saGgacchase jyotiSA'ntarikSe citA || indrANI tvaM madhyamA vidyudamRtA vAga vidA pratimAnaM vizvasyAdhi bIjam // 5 // padapATha :- sarasvati / svarasi / tvam / indreNa / prati / sam / gacchase / jyotiSA / antarikSe / citA / indrANI / madhyamA / vidyut / amRtA / vAk / vidA / prati'mAnam / vizvasya / adhi / bIjam / / Oh Sarasvati ! you make sounds along with Indra and you join him as the light of lightning in the mid-air. You become Indrani, the lightning and you are immortal in the mid-air. You are Vak, the evidence and seed of this universe. anvybhaassym| he sarasvati ! tvaM madhyame bhuvane antarikSe tadadhyakSeNa indreNa saha prati- svarasi pratidhvanirUpeNa zabdAyase, jyotiSA vaidyutena citA cetanena ca saMgRhItA satI tena saGgacchase, ataH tvaM madhyamA vidyudrUpA amRtA devatAtmikA indrANI tannAmarUpAdibhiH sampannA indrazakti, tasmAt sA vAgeva vidA jJAnena asya vizvasyApi jagataH pratimAnaM tulya mAnAtmakaM adhiSThAnarUpaM vIjaM ca bhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you echo the sound of Indra in the mid-air. As lightning, you join him and so, you are a goddess of mid-air. You are immortal.

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112 chandodarzanama You are Indrani, by name, form and the power of Indra. You are Vak, the evidence and seed as well as the basis of this universe. SaSThI Rk / sarasvati tvaM pavase saha marutA parvamAnena sahasA'ntarikSe // svareNa prati paryeSi vizvato vAga vidA pratimAnaM vizvasyAdhi bIjam // 6 // padapATha :- sarasvati / tvam / pavase / saha / marutA / parvamAnena / sahasA / antarikSe / svareNa / prati / pari'epi / vishvtH| vAk / vidA / prati'mAnam / vizvasya / adhi / bIjam // Oh Sarasvati ! you blow with the blowing god Marut with great power in the mid-air. You pervade the universe with sound. You are Vak, the evidence and seed of this universe. anvayabhASyam / he sarasvati ! tvam antarikSe pavamAnena pravahatA marutA saha sahasA balena pavase pravAsi, tena ca pratisvareNa vizvataH paryeSi vyApnoSi, vAyunA sahaiva sasvarA vAgapi sarvatrApi pracalatIti bhAvaH, tasmAt sA vAgeva vidA-vizvasya jagataH pratimAnaM mAnarUpaM adhiSThAnaM bIjarUpaM ceti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you blow fiercely in the mid-air with the blowing god Marut. You fill the universe with sound. Along with Vayu, Vak also moves all round. It is Vak, which is the evidence and seed and the basis of this universe. saptamI Rk / sarasvati tvaM rudreNa vidyutopa saMhitA svarasIha ravathainAntaH // rudrANI madhyamA gaurI garIyasI vAg vidA pratimAnaM vizvasyAdhi bIjam // 7 //

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chandodarzanam 113 , padapATha :- sarasvati / tvam | rudreNa / vi'dyutA / upa | sam'hitA / svarasi / iha / ravathaina / antariti // rudrANI / madhyamA / gaurI / garIyasI / vAk / vidA / pratimAnam / vizvasya / adhi / bIjam // Oh Sarasvati ! resorting to Rudra, you along with lightning become the cause of sound. You are Rudrani of the mid-air. You are the great Gauri. You are Vak, the evidence and seed of the universe. anvayabhASyam / he sarasvati! tvaM antarikSe rudreNa antarikSAdhyakSeNa vidyatA vaidyatena jyotiSA ca saMhitA satI svena rutena svareNa svarasi, tena sA tvaM rudrANI madhyamA mAdhyamikA gaurI nAmnA garIyasI guNena gurutamA, tasmAt sA vAgeva vidA vizvasyApi jagataH adhiSThAnaM bIjaM ca bhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! resorting to Rudra, the lord of mid-air, and united with lightning, you cause sound to be produced. Then you become Rudrani, the power of Rudra of the mid-air. You are Gauri by name and superior by quality. Vak is the proof and seed, the basis of this universe. aSTamI Rk sarasvati tvaM tisRbhiyAhRtibhiH saMhitota RgbhiryajubhiH sAmabhiH // agnimutendramAdityaM ca pratyRtA vAk paramA jyotirvizvasya darzayat // 8 || padapATha :- sarasvati / tvam / tisR'bhiH| vyaahRti'bhiH| sam'hitA / uta / Rk'bhiH / yajuH'bhiH / sAma'bhiH // agnim / uta / indram / aaditym| ca / prti| Rtaa| vaak| paramA / jyotiH| vizvasya / darzayat // Oh Sarasvati! you are associated with the three Vyahrtis-Bhuh, Bhuvah and Svah, and further with the three Vedas, Rk, Yajus and Sama. You are one with Agni, Indra and Aditya. You are the great Vak, the light par excellence, that illumines the universe. CD-15

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chandodarzanama anvayabhASyam / he sarasvati ! tvaM " bhUH bhuvaH svaH" iti tisRbhiH prasidhdAbhiH vyAhRtibhiH saMhitA, uta ca " RgbhiH yajurbhiH sAmabhiH" iti trayyA vidyayA yuktA chandasvatI bhavi tathA AdityaM ca prati saGgatAsi tejasvatI bhavasi evaM sA tvaM parA vAgeva vizvasyAsya jagataH prakAzakaM jyotiH, tathA tatparaJjyotiHsvarUpA sA vAgiti // // iti dvitIye'nuvA saptamaM sarasvatI sUktam samAptam // COMMENTARY-SUMMARY TRANSLATION 114 Oh Sarasvati! you are associated with the three Vyahrtis (Bhuh, Bhuvah and Svah ) and ( the three Vedas ), Rk, Yajus and Sama. You are one with the gods Agni, Indra and Aditya. You are Vak, the light that illumines everything in the universe. Thus ends the Seventh hymn in the second Section. atha dvitIye'nuvAke aSTamaM sarasvatIsUktam / anuvAkaH 2 / sUktam 8 / RcaH 1-9 | sarasvati tvamAtmanaH nava, devarAto vaizvAmitraH, sarasvatI, jagatI | Now the Sarasvati Sukta, eighth in Second Anuvaka Section II, Hymn 7, Riks 1-9 - SARASVATI 6 This Hymn beginning with Sarasvati tvamatmanah, contains nine Rks. Daivarata Vaisvamitra is the Rshi. Sarasvati is the goddess and the metre is Jagati. padapATha : atha prathamA Rk / sarasvati tvamAtmanaH sa'tI satyA paramehitAsamA sati tvamAtmani // samena jyotiSA rasainautA cittI vAg vi'dA mA'tA vizva'syAtmanaH paro // 1 // sarasvati / yam / AtmanaH / satI / satyA / parame / hitA / samA / sataM / m / Atmani // samena' / jyoti'SA / rasaina | AtA / cittI / vAk / vidA | mAtA | vizvasya / AtmanaH / parI //

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chandodarzanam 115 Oh Sarasvati! you being utterly truthful are the wife or Sakti of the Atman. You are one with the great Atman and equal to Him. You are one with Him on account of your having the same light as that of the Spirit. You, Vak, being full of intelligence, are the very measure and mother of the universe and of the great Atman. anvayabhASyam / sarasvati ! tvaM satyA satyAtmikA AtmanaH sarvAntaryasya cetanarUpasya satI jAyA zaktirUpA parame Atmani sati satsvarUpe samA samAnA hitA antarhitA samena rasena sAmarasyena jyotiSA citA caitanyajyotiH zaktyA ca otA sammilitA asi, ataH sA vAgeva vidA jJAnena hetunA vizvasya jagataH tathA AtmanaH parA mAtA pramAtrI prerayitrI ca bhavatIti, atra vizvasya prasavitRtvena prerayitRtvena ca vAcaH tanmAtRtvam, Atmanastu pramAtRtvenaiveti viveka: || tadetat paraM mAtRtvaM vAcaH saMvitpradhAnasattva yogeneti : vizeSaH, tadetanmAtRtvatattvaM vAgdevatAyAH eva paramaM nityasiddhamiti // COMMENTARY-SUMMARY TRANSLATION On Sarasvati! you are truth and the wife and the power of Atman, the innermost spirit and the very source of existence. Being equal to the Atman in having light and power and spiritual strength, you are one with Him. You are Vak which measures and moves the Atman, and you are the mother of this universe. padapATha : dvitIyA Rk / sara'svati' tvaM mAtra pra'ca'oditA'''tmanA citti'ibhiH'H praja'ni'trI bhU'tAnAM' yoni'H // vA'cA mAtra'yA' vizvaM' bhU'taM sruSuve arg2a vidA mAtA vizva'syAtmanaH parA' // 2 // sara'svati / ttram / mAtrI / pracoditA / AtmanA / citti''bhiH| pra''ja'nitrI / bhUtAnAm / yoni'H // vA'cA / mAtra'yA / vizva'm / bhUtam / suSuve / vAk / vi'dA / mA'tA / vizva'sya / Atmana'H / parA' // - Oh Sarasvati! you are the measure of all. Being inspired by the Atman, and in virtue of your powers of intelligence, you create all creatures and are their very source. By the subtle power of speech you gave birth to

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116 chandodarzanam the universe. Vak is the measure and the invisible mother of the universe and the measure of the great Atman. anvayabhASyam / he sarasvati ! tvaM tasya AtmanaH mAtrI pramAtrI satI tena AtmanA nijena cetanena pracoditA preritA satI cittibhiH cetanAzaktibhiH sarveSAM bhUtAnAM prajanitrI prajanayitrI yoniH kAraNabhUtA tatprasavahetubhUteti yAvat , atra " janitA mantre" iti (pA. sU. 6-4-53) sUtrAt asmin mantre " prajanitrI " iti rUpaM ArSa chAndasam strIliGgAntam , sA vAgeva zabdabrahmarUpA AkAzatanmAtrAtmikA AkAzAdInAM mahAbhUtAnAM mUlabhUtA iti tasyAH sarvabhUtajanayitRtvam , tayA mAtrayA AkAzatanmAtrArUpayA vAcA vizvaM etad bhUtaM bhUtajAtaM suSuve sasarja sarasvatIti adhyAhAryam , tasmAt sA vAgeva vidA jJAnazaktyA vizvasya jagato mAtA parA zreSThatarA, ata eva tajjanakasya cetanAtmanaH pramAtrI ca svayaM bhvti| vizvajananyA vAcaiva tadadhipateH jagatpitRtvaM prati mIyate, tena tAdAtmyayogAditi || COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you are the measure of that Atman. You are inspired by Him who is the very source of all animation. By the various powers of intelligence you produce all the elements in this universe. Vak, who is Brahma in the form of sound, is the essence of Akasa (Akasa Tanmatra) or ether. Vak is the generator of all elements, such as sky etc. She is the mother of the whole universe. The sound is the essence of Akasa and with it, she gave birth to all the elements in the universe. She is the measure of the universe and the evidence of Atman. tRtIyA Rk / sarasvati tvaM satI jajJe samagre jyotirAtmA mAtrayA vAcazcitA // brahmaNo dRk prathamA vyoma tat paramaM vAg vidA mAtA vizvasyAtmanaH parI // 3 // padapATha :- sarasvati / tvam / satI / jajJe / sam / aprai| jyoti :'AtmA / mAtrayA / vAcaH / citA // brahmaNaH / dRk / prathamA / vi'auma / tat / paramam / vAk / vidA / mAtA / vizvasya / AtmanaH / parA //

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chandodarzanama 117 Oh Sarasvati ! you are truth itself and you were born before anything else. You are full of the light of intelligence. You, being born as the essence of elements, were Brahma's first power of sight and also the sky which is the region of sound. Vak, you, by your intelligence, are the very measure of the universe and of the great Atman. anvayabhASyam / he sarasvati ! tvaM satI satyarUpA agre AdisRSTau sarvebhyaH bhUtebhyo'pi pUrvaM AkAzAdapi prathamataH vyomatanmAtrAtmikA vAk sajJe AvibabhUva iti, prathamaikavacanAntakriyApadasAmarthyAdadhyAhAryam, sA sarasvatI svayaM jyotiHsvarUpA cetanAtmA ca satI AkAzatanmAtrayA nijayA vAcA citA cetanAzaktyA tadrapeNa saJjajJe iti pUrvatra anvayaH, ataH sA vAgeva sataH sadAtmanaH prathamA dRk AdimA dRSTiH unmeSarUpA cinmAtroditA, tadeva paramaM vyoma vAca: paraM AspadIbhUtaM bhavati, tasmAt vizvAdimattvAt sA vAgeva vizvasya jagataH parA mAtA janayitrI AtmanaH pramAtrI ca bhavitumarhati vidA saMvidA yogAt tasyAH vAcaH brahmAtmavizvAdimAtRtva svataH siddhameveti sampadyate // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you are always existing as truth. Before the creation of any elements, even before the sky, the sound (Vak) was created. She is herself full of light. She was born as sound, the subtle essence ( tanmatra) of the sky. So, Vak became the first sight, the opening of the eyelids of Brahma. Being born first, earlier than the universe, she is the invisible mother of the universe and the measure or evidence of Atman. caturthI Rk| sarasvati tvaM mAtra yA cittyA samautA bahirdhA vyoman parvamAnA sahorjA // parvamAnena sama parItA citA vAg vidA mAtA vizvasyAtmanaH parA // 4 // padapATha :- sarasvati / tvam / mAtrayA / cittyA / smaa| A'UtA / bahiH'dhA / vi'oman / prvmaanaa| saha / UrjA // parvamAnena / samam / pari / itA / citA / vAk / vidA / mAtA / vizvasya / AtmanaH / praa||

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chandodarzanam Oh Sarasvati! being the essence of all animation, you pervade all space externally. On account of your blowing fiercely, you are with the Marut ( the god of winds ). You are Vak, the mother of the universe and the measure of Atman. 118 anvayabhASyam | he sarasvati ! tvaM cittyA mAtrayA nijayA cetanyamAtrayA vyoman vyomani AkAze bahirdhA bAhyamaryAdayA samA samAnA otA vyAptA, UrjA balena saha pavamAnA pravahantI tatraiva pavamAnena pravahatA marutA prANasattvena samaM citA cetanayA parItA paritaH sarvato vyAptA, tasmAt sA vAgeva vidA yogAt vizvasya jagataH mAtA paramA, tathA Atmanazca pramAtrI bhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! by your being the essence of all animation, externally you pervade all space. By blowing strongly you are equal to Marut, the presiding deity of wind and the vital airs. You are Vak, the mother of the universe and the measure of Atman. paJcamI Rk | sara'sva'ti' tvaM mAtra'yA' teja'so vAcaH sambhAsA''dityenArhatA yad rUpeNa || utsRSTi' teja'H svamA' vi'veza' vA'cA vAt vidA mAtA vizva'syAtmanaH paro // 5 // padapATha :- sarasvati / ttram / mAtra'yA / teja'saH / vAcaH / sam / bhAsA / Adi'tyenaM / A'hi'tA / yat / rUpeNa // ut'sRSTaM / tejaH' / svam / A'viveza / vAcA / vAk / vidA | mAtA | vizvasya / AtmanaH / parA' // Oh Sarasvati! on account of the power of light and speech, you are one with the sun. The light which burst forth in the form of speech pervaded the universe. Vak, on account of intelligence, is the mother of the universe and the evidence of Atman. anvayabhASyam / sarasvati ! tvaM sadvastunaH cetanAtmanaH tejasaH vAcazca mAtrayA rUpatanmAtrA zabdatanmAtrayA ca bhAsA prakAzena ca Adityena tatprakAzena ca yat pareNa rUpeNa AhitA sarvataH

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chandodarzanama 119 vyAptA, tathA svena AtmanA utsRSTaM prasUtaM tat teja: vAcA vAgrUpeNa samyak Aviveza, sA vAgeva asya vizvasya jagataH parA mAtA prasavitrI AtmanaH pramAtrI ca vidA yogena bhavatIti || COMMENTARY-SUMMARY TRANSLATJON Oh Sarasvati ! being invested with the essence of light and sound, you are one with the essence of the sun and his rays. You pervade all round. Vak has entered the light of the sun and also the light emitted from the innermost soul. Vak is the mother of this universe and the measure of Atman. SaSThI Rch| sarasvati tvaM mAtrayA'pAM prANAnAM vidyatA cendreNAhitA saM rasaina // utsRSTAstA apa A viveza prANaiH yaMga vidA mAtA vizvasyAtmanaH parA // 6 // padapATha :- sarasvati / tvam / mAtrayA / apAm / prANAnAm / vi'dyutA / ca / indreNa / A'hitA / sam / rasena / / ut'sRssttaaH| tAH / apaH / A'viveza / prANaiH / vAk / vidA / mAtA / vizvasya / AtmanaH / parA / / Oh Sarasvati ! being invested with the subtle measure of waters, and of the vital airs ( pranas ), and being one with the lightning of Indra and all his subtle essence, you parvade everything. Vak entered the essence of the liquid elements along with the vital airs. Vak is the mother of the universe and the measure of Atman. anvymaassym| he sarasvati ! tvaM apAM prANAnAM ca mAtrayA rasa-sparzatanmAtrayA, vidyutA vaidyutena jyotiSA tadadhiSThAtrA indreNa tadaivatena tadrasena ca samAhitA sarvato vyAptA'si, tathA AtmanaH vAca: ca sakAzAt utsRSTAH prasUtAH tAH apaH sarasA: satI: prANaiH vAyusattvaiH saha sA vAk Aviveza, tasmAt sA vAgeva vizvasya mAtA prasavitrI, AtmanaH pramAtrI ca vidA jJAnasattvayogena bhavatIti ||

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120 chandodarzanama COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! being invested with the essence of waters or the liquid element and the vital airs ( rasa and sparsa tanmatra) and with Indra, the lord of lightning, you pervade the universe. Vak entered the waters which burst forth from the innermost soul of herself. So, Vak pervades all that is full of life. Vak is the mother of the universe and the measure of Atman. saptamI Rk / sarasvati tvaM mAtrayA manaso dhRteH somenAhitA saumyaiH sarasarannaiH // utsRSTAM tAM mahIM manasA''viveza vAg vidA mAtA vizvasyAtmanaH parI // 7 // padapATha :- sarasvati / tvam / mAtrayA / mnsH| dhRtaiH / somaina / A'hitA / saumyaiH / sa'rasaiH / annaiH / / un'sRSTAm / tAm / mahIm / manasA / aa'viveshH| vAk / vidA / mAtA / vizvasya / aatmnH| parAM // Oh Sarasvati ! being invested with the subtle essence of the mind and intellect and being one with Soma (the moon ) and his peaceful juicy food ( his rays and light) you pervade all-round. Along with mind, Vak entered the earth which issued from the Atman. Vak is the mother of the universe and is the measure of Atman. anvayabhASyam / he sarasvati ! tvaM manasaH dhRteH dhiyazca mAtrayA maryAdayA somena divyena mano'dhipatinA rasAtmanA saumyaiH somadaivatyaiH sarasai: rasasahitaiH annaiH prANasaJjIvanIyaiH AhitA sammilitA'si, tathA AtmanaH sakAzAt utsRSTAM AviSkRtAM tAM imAM mahIM sA vAgeva saha manasaiva mAnasena sattvena Aviveza prAvizatU, tasmAt sA vAgeva vizvasya jagataH mAtA janayitrI, tathA AtmanaH pramAtrI ca saMvidA yogAd bhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you, along with your mind and intellect, are one with Soma, the moon and his juicy food in the form of his rays. You enter the projected universe with your mind. Vak is the mother of the universe and the measure of Atman.

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chandodarzanama 121 aSTamI Rk / sarasvati tvaM jyotiSA'nu tribhistejasA'dbhirbhUmyA vizva bhUtaM prati // mAtrayA citA trivRtA'ntaH parItA vAg vidA mAtA vizvasyAtmanaH parI // 8 // padapATha:- sarasvati / tvam / jyotiSA / anu / tribhiH / tejasA / at'bhiH / bhUmyA / vizvam / bhUtam / prati // mAtrayA / citA / tri'vRtA / antariti / pari' / itA / vAk / vidA / mAtA / vizvasya / AtmanaH / parI // Oh Sarasvati ! you pervade the whole universe. You do so by your illumined soul, which inspires the three elements, light, water and earth ( the essence of these three ) in their triple combinations. Vak is the mother of the universe and the evidence of Atman. anvayabhASyam / he sarasvati ! tvaM jyotiSA jyotirAtmanA saha anu anvitA satI tribhiH tejasA adbhiH pRthivyA ca iti etaiH bhUtaiH idaM vizvaM bhUtajAtaM citA mAtrayA cinmAtrayA trivRtaM trivRtkRtaM idaM parItA vyAptA, sarvatrApi anusyUtA asi, tasmAt sA vAgeva vidA saMvidyogena asya vizvasya jagata: mAtA prasavitrI, tathA AtmanaH pramAtrI ca bhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you, in the form of illumined soul, pervade the whole of the universe. Tejas ( light), waters ( the essence of liquids), and the earth (the essence of solids), by the process of triple combination (trivrtkarana) have transformed themselves into the manifest universe. You have pervaded all these by your subtle form. Vak as the mother of the universe and the measure of Atman. navamI Rk / sarasvati tvaM brahmaNaspatarvAcaAtmano visRSTaM prati vizvarUpam || anu vizva bhUtametad vizvarUpA vAk paramA jyotirvizvasya darzayat // 9 // CD-16

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122 chandodarzanam padapATha :- sarasvati / tvam / brahmaNaH / pateH / vAcaH / AtmanaH / vi'sRssttN| prti| vizva'rUpam / / anu / vizvam / bhUtam / etat / vishv'ruuNpaa| vAk / paramA / jyotiH / vizvasya / darzayat // Oh Sarasvati ! this universe was created by the power of speech of Brahma, your consort. You too followed the creation of this universe by the power of expression. Vak is the great light which illumines the universe. anvybhaassym| he sarasvati ! tvaM brahmaNaH tava patyuH AtmanaH parasmAt sakAzAt vAca: vAGmukhAt ucchvAsata: visRSTaM AviSkRtaM bhUtaM vizvarUpaM etad vizvaM anusRtya sA vAgapi svayaM prati prAtimukhyena tvaM vizvarUpA babhUvitha iti arthAt sidhyati, vAgeva vizvaM vAcakazaktyA nirUpayati, tathA rUpayati ca vAcyArthAtmanA iti bhAvaH | tasmAt sA vAgeva vizvarUpA satI vizvasyApi jagataH parA mAtA janayitrIti mAtA, tathA vizvajanakasya jagatpituH svasya patyuH cetanAtmanaH paramapuruSasya parabrahmaNaH pramAtrAI pramANabhUtA tadavabodhAya, ata eva sA vAgeva vizvasya jagataH darzayata prakAzakaM paramaM jyotiH, tathA tatparaJjyotiHsvarUpA sA vAg bhavatIti // || iti dvitIye'nuvAke aSTamaM sarasvatIsUktam samAptam || COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! following the omnifarious universe created by Brahmanaspati, you too have become omnifarious. Vak also assumed as many forms as are existing in the universe by her power of expression. Vak is manifold. She is the light par excellence, which illumines everything. Thus ends the eighth hymn in the second Section. atha dvitIye'nuyAke navamaM sarasvatIsUktam | __ anuvAkaH 2 / sUktam 9| RcaH 1-8 / sarasvati tvaM hRdi aSTau, devarAto vaizvAmitraH, sarasvatI, jagatI / Now the Sarasvati Sukta, ninth in Second Anuvaka Section II, Hymn 9, Riks 1-8 - SARASVATI. This hymn beginning with "Sarasvati tvam hrdi" contains eight Rks. Daivarata Vaisvamitra is the Rshi. Sarasvati is the goddess and the metre is Jagati.

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chandodarzanam 123 atha prathamA Rk / sarasvati tvaM hRdi pratIcI cittI AtmAnamadhyotAnu pratyaJca santam // jyotirAtmaiva pracetanA sA'bhavad vAga vidA mithunaM hRdA''tmano'dhyaram || 1 || padapATha :- sarasvati / tvam / hRdi / pratIcI / cittI / AtmAnam / adhi / A'tA / anu / pratyaJcam / santam / / jyotiH'AtmA / eva / pra'cetanA / sA / abhavat / vAk / vidA / mithunam / hRdA / AtmanaH / adhi / aram // Oh Sarasvati ! having entered the introvert Atman (pratyagatma) existing in every heart, you are one with that Atman. You have become the lifegiving light of knowledge. Oh Vak, by your power of consciousness you are completely identified with the heart, like a veritable couple. anvayabhASyam / he sarasvati ! tvaM hRdi sarveSAM prANabhRtAM asmAkaM antarhRdaye pratIcI pratyaGmukhA satI cittI cittyA cetanAzaktyA pratyaJcaM pratyagrUpaM santaM satsvarUpaM AtmAnaM cetanasattvaM anu anusRtya adhi adhiSThAya ca tasmin eva tatsamAnA otA vyAptA satI svayamapi jyotirAtmA jyotiHzarIrA tadekAtmikA pracetanA sA vAgapi babhau svayaMprakAzasattvaiva abhUt, sarca eva tena tAdAtmyayogAt iti bhAvaH // tasmAt sA vAgeva vidA saMvidA jJAnaprakAzanakalayA hRdA hRdayyena tatsamabhAvena ca AtmanaH adhi adhikRtaM sarvAdhiSThAnabhUtaM AdhyAtmakaM pUrNa mithuna yugmaM tAdAtmyayogasaMsRSTam, ata eva aram alaMbhAvapUrNam , etena tayoH vAgAtmanoH paraM dAmpatyasattvaM pratijJAyate iti // COMMENTARY_SUMMARY TRANSLATION Oh Sarasvati ! having entered the introvert (having the power of introspection ) Atman, the pratyagatma, existing in the heart of every creature, you have turned inwards and are abiding with that Atman. The Atman is full of intelligence on account of this process. Vak is accepted as the equivalent of Atman. Vak is identified with the Atman as if Vak and Atman are a couple. The seer indicates that Vak and Atman are like wife and husband.

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124 chandodarzanama dvitIyA Rk / sarasvati tvaM pratIcI yA pratIca AtmanaH susandRk satI cittiH // pratyaG samena saMhitA''tman rasaina vAg vidA mithunaM hRdAsstmano'dhyaram // 2 // padapATha:- sarasvati / tvam / pratIcI / yA / pratIcaH / AtmanaH / su'sandak / satI / citiH // pratyaG / samena / sam'hitA / Atman / rasaina / vAk / vidA / mithunaM / hRdA / AtmanaH / adhi / am // Oh Sarasvati ! you are one with the Atman whose eyes are turned inwards and who is in the heart of all. You are the power of real insight which is in the Atman and you are in harmony with the essence of things. Oh Vak, by your power of consciousness you are identified with the heart like a veritable couple. __ anvybhaassym| he sarasvati ! tvaM pratIca: AtmanaH sarveSAmantaHpratiSTitasya pratyagAtmanaH pratIcI pratyaGmukhA cetanAzaktiH cittiH satI tasya susandRk dRksattvasvarUpA jAyA ca satI pratyaG-tasmin pratyaJci Atman antarAtmani samena rasena sAmarasyena tAdAtmyayogena saMhitA sammilitA bhavasIti zeSaH, tasmAt sA vAgeva tasya AtmanaH paramaM pUrNa mithuna bhavatIti / COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you are the power of the introvert soul and as such you are the power of the soul's insight. Being like a wife, you are united with the soul and are identical with it. Vak is indeed like the mate of the soul. tRtIyA Rk / sarasvati tvamAtmAnamanu pratyaJca sphurasyahaJcitA praketunA dhiyA || iyamantaranu svarantI parA''tman vAg vidA mithunaM hRdA''tmano'dhyaram // 3 //

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___125 chandodarzanam 125 padapATha :- sarasvati / tvam / AtmAnam / anu / pratyaJcam / sphurasi / aham'citA / pra'ketunA / dhiyA // iyaM / antriti| anu / svarantI / parAM / Atman / vAk / vidA / mithunaM / hRdA / AtmanaH / Adhe / aram // Oh Sarasvati ! you enter the introvert Atman who is in the heart of all, and you are the inspirer of the self-consciousness of the individual, on account of your power of intelligence. Oh Vak, by your power of consciousness, you are identified with the heart like a veritable couple. anvybhaassym| he sarasvati ! tvaM pratyaJcaM antarAtmAnaM cetanasattvaM sarvAntaraM anusRtya praketunA prajJAnena dhiyA ca sarveSAM prANabhRtAM antaHzarIre hRdaye ahaJcitA ahamiti cetanena satpratyayena sphurasi, atra antarAtmanaH ahaM asmIti sphuraNameva vAcaH mUlaM paramaM sattvasvarUpamiti bhAvaH, tamimaM svAtmAnaM anusRtya svarantI Atmani anta: vidA saMvidrUpeNa guptA sA parA vAgeva hRdayena tadbhAvena sammilitaM adhyAtmakaM pUrNa mithunamiti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! having entered the inward-looking soul who is in all, you with knowledge and intellect, become the cause of the I-consciousness. Here, it is meant that the very self-consciousness of the individual is certainly due to the existence of Vak. It is because of the power of speech that each person is able to say 'T'. The invisible Vak is the equivalent of Atman and they are one like mates. caturthI Rk / sarasvati tvaM saMvidA cetamAnA samRtA''tmAnaM svamarnu vakSi satyam | vAcamevAnu dyotate'dhyayamAtmA vAga vidA mithunaM hRdA''tmano'dhyaram // 4 // padapATha :- sarasvati / tvam / sam'vidA / cetamAnA / sam'RtA / AtmAnam / svam / anu / vakSi / satyam // vAcam / eva / anu / dyotate / adhi / ayaM / aatmaa| vAk / vidA / mithunaM / hRdA / aatmnH| adhi| aram //

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126 chandodarzanama Oh Sarasvati ! being animated by the power of consciousness, you enable the soul to speak the truth. The soul expresses the truth only on account of you, who are the power of speech. Oh Vak, by your power of consciousness, you are identified with the heart like a veritable couple. anvayabhASyam / he sarasvati ! tvaM saMvidA jJAnasattvena cetamAnA satI svaM cetanAtmAnaM taM prati RtA pratigatA pratyaGmukhena samprAptA svayamapi saMvidAnA satI satyaM nityasiddhaM taM svIyaM AtmAnaM anu vakSi samarthayasi, anuvadasIti yAvat , so'yaM antarAtmA'pi punaH tAM svapreritAM vAcameva anusRtya svayamabhidyotate prakAzate tadvAGmukhenaiva, anyeSAM pratyayagocaro bhavati ityarthaH, tasmAt sA vAgeva vidA saMvitsattvayogena hRdA tadanurUpeNa samabhAvena ca AtmanaH tAdAtmyayogasampannaM adhyAtmatattvena siddhaM pUrNa mithunaM bhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! inspired by the power of knowledge you enter the Atman turned inwards. You declare the Atman as existing ( true). Again, the same Atman who is inside expresses himself being inspired by Vak. He expresses to others through Vak. Vak is one with the Atman as wife and husband. paJcamI Rk / sarasvati tvaM paramA devatA''tmA satI parameNa smaa''tmnaa''ttaa|| cittibhiH prati samatA sva Atmani vAga vidA mithunaM hRdA''tmano'dhyaram // 5 // padapATha :- sarasvati / tvam / paramA / devatA / aatmaa| satI / parameNa / samA / AtmanA / A'tatA // citti'bhiH / prati / sam'mitA / the / Atmani / vAk / vidA / mithunam / hRdA / AtmanaH / adhi / aram / / Oh Sarasvati! you are the greatest deity. You are equal to the great Atman and replete with the powers of Atman and you are one with the Atman. Oh Vak, by your power of consciousness, you are identified with the heart like a veritable couple.

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chandodarzanam 127 anvayabhASyam / he sarasvati ! tvaM paramA sarvebhyo'pi zreSThatamA parA devatA, tathA AtmA ca cetanAtmikA'si, seyaM pratyakSA'pi pratyayakAvagamyena parameNa parokSeNa AtmanA vyApakena samA samAnA asi, sA tvaM sve nije parame tasmin Atmani cittibhiH cetanAzaktibhiH cetanAsaMvid-icchA( bhAvanA )kriyAzaktibhiH sammitA samAnA samanvitA asi, tasmAt sA vAgeva vidA jJAnazaktyA saMvitpradhAnA satI hRdA tatsamabhAvena yuktA AtmanaH tasya paramasya mithunaM adhiSThAnAtmakaM araM pUrNam, AtmanA saha yugalIbhUtA sA parA vAgiti // COMMENTARY_SUMMARY TRANSLATION Oh Sarasvati ! you are the greatest God. Though manifest, you are one with the Atman who is invisible but who pervades everything. You are replete with the power of animation. The powers are Chetana (animation), Samvid (consciousness ), Ichha (feeling of desire), and Kriya (power to do). Vak is firmly rooted in the Atman and is the source of strength. SaSThI Rk / sarasvati tvaM paramaM pUruSaM tamAtmAnaM svaM svayamekameva santam // suSuve yA bahudhA pracoditAstmanA vAga vidA mithunaM hRdAsstmano'dhyaram // 6 // padapATha :- sarasvati / tvam / paramam / pUruSam / tam / / svam / AtmAnam / svayam / ekam / eva / santam / / susuve / yA / bahudhA / pra'coditA / AtmanA / vAk / vidaa| mithunam / hRdA / AtmanaH / adhi / aram // Oh Sarasvati ! being inspired by the Atman you manifested the Purusha (the supreme person ) in manifold forms; you manifested the Purusha who is existing independently and who is one without a second. Oh Vak, by your power of consciousness, you are identified with the heart like a veritable couple. anvayabhASyam / he sarasvati ! tvaM taM paramaM parokSasiddhaM pUruSaM svaM svIyaM AtmAnaM svayaM svena rupeNa sattvena ca aikameva santaM yA vAk tenaiva AtmanA preritA satI taM bahudhA bhAvena suSuve

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128 chandodarzanama prakAzayAmAsa, ekasyaiva AtmanaH tasya bahudhA prakAzane hetubhUtA sA parA vAgeveti bhAvaH / tasmAt sA parA vAgeva vidA jJAnazaktyA pradhAnA hRdayena tadanubhAvena ca sarveSAM antarAtmanaH tasya paramapuruSasya adhyAtmatattvena pUrNe mithunam, vAk-AtmA ca nityasiddhaM yugalamiti / COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! Purusha (the Supreme Person ) is always one and independent as well as invisible. Inspired by the Atman, you manifested the Purusha in various ways. This means, Vak, the power of speech, is the main cause of manifesting the one as Many. Vak is certainly equivalent to Atman. Vak and Atman are the couple spiritually united with each other in perfect harmony. saptamI Rk / sarasvati tvadAvihita jyotiSA niviSTA citibhiH svamAtmAnaM santam || imaM jIvayasIha svena rasaina vAg vidA mithunaM hRdA''tmano'dhyaram // 7 // padapATha :- sarasvati / tvat / AviH / hitam / jyotiSA / ni'viSTA / citi'bhiH / svam / AtmAnam / santam / / imam / jIvayasi / iha / svena / rasaina / vAk / vidA / mithunam / hRdA / aatmnH| adhi / aram / / Oh Sarasvati ! it is due to your power that the Atman who abides with his several faculties ( chetana etc. ) is manifested and is full of light. You by your essence make the sentient beings live and breathe. Oh Vak, by your power of consciousness, you are identified with the heart like a veritable couple. anvayabhASyam / he sarasvati ! tvat tvatta: tatparamAtmacetAyA eva vAkchakteH sakAzAt AvihitaM prAdurbhUtaM, jyotiSA svarUpeNa tejasA prakAzitaM svaM nijaM antarAtmAnaM taM AntaratamaM santaM cittibhiH cetanAdizaktibhiH niviSTA prati praviSTA satI imaM jIvAtmAnaM asmAkaM AntaraM svena rasena vAgrasena saMvinmayena iha asmin loke zarIre ca jIvayasi prANayasi, tadidaM vAca: sattvam, " tasyAH samudrA adhi vi kSaranti tenaM jIvanti pradizazcatasraH / tataH kSaratyakSaraM tad

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chandodarzanam 129 vizvamupajIvati" iti (R. maM. 1-164-43) ityAdi mantravarNe'pi tadetadevAnuzrAvayati // tasmAt sA vAgeva vidA saMvidA pradhAnA hRdA tadanubhAvena pUrNA adhi adhyAtmatattvAbhyudIrNA satI Atmana: cetanasya araM anyUnaM pUrNaM paraM mithunaM yugalaM yugalIbhUtA iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! on account of your power, the great Atman was made manifest as light. You enter the great Atman who is your own through your powers like knowledge etc. You give life to the individual creatures as well, in this world. That you do by your essence. Cf. " From Vak, the oceans are born and the four intermediate quarters exist on account of Vak. The whole universe lives by the power of Vak." ( Rg. I-164-43). aSTamI Rk / sarasvatI tvaM yazo gRkSapatnIha dhArayase taM yajJaM yaja'mAnA vizvam || puruSa sva yajJapatiM yajase rasaina vAk paramA jyotirvizvasya darzayat // 8 // padapATha :- sarasvatI / tvam / yajJaH / yajJa'patnI / iha / dhAraya'se / tam / yajJam / yaja'mAnA / vizvam / puruSam / svam / yajJam / yajJa'pa'tim / yajase / rasaina / vAk / paramA / jyotiH| vizvasya / darzayat / / Oh Sarasvati ! you are the sacrifice and (on account of your being a helper) the wife of the sacrificer. You maintain the sacrifice in this universe. By your essence, you worship your Lord (the Supreme Person ), the master of sacrifice and the all-pervading spirit. Vak is the supreme light which illumines everything in the universe. anvybhaassym| sA parA vAg devatAtmA sarasvatI rasavatI saMvidAdisarvarasaprapUrNA tvaM yajJaH svayaM yajJasvarUpA yajJadhAnaneyanAdirUpA cinmayI sakalayajJasAdhanIbhUtatvAd vAca:, ata eva yajJapatnI yajJasya pAlayitrI, sarvahudAdiyajJe yajamAnasya tasya paramapuruSasya yajJasahakAriNI svayamapi taM yajJaM yajamAnA satI vizvaM yajJaM dhArayase, tena yajJena ca vizvaM jagadapi dhArayase bibharSi poSayasi ca, " yajJaM vaSTu dhiyAvasuH", " yajJaM dadhe sarasvatI", iti ca (R. maM. 1-3 CD-17

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chandodarzanam 10-11) RGmantravarNayorapi tathaivopavarNanAt saGgacchate vAgeva sarvayajJasandhAriNo iti || ataH svaM nijaM yajJapatiM taM paramaM puruSaM rasena svena vAgrasena saMvidAnandAdirasena ca yajase arhasi tathA samanveSi, tasmAt sA parA vAgeva paramapuruSeNa tena brahmaNA sarvAntarAtmanA ca mithunIbhUtA satI vizvasya jagataH asya darzayat prakAzakaM paraM jyotiH, tatparaJjyoti:svarUpaiva sA parA vAgiti sidhyati, tathA vAgAtmanoH sattvapUrNaM tat paraM mithunattva sidhdaM tattvamiti // 130 // iti dvitIye'nuvAke navamaM sarasvatI sUktam samAptam // COMMENTARY-SUMMARY TRANSLATION Sarasvati is the Goddess of Speech. She is all bliss. She is herself the sacrifice. Sacrifice yields fruit on account of Sarasvati. You (Sarasvati ) are the instrument of sacrifice. So you are the protectress of sacrifice. You help the supreme Purusha in every way, in performing Yajna (sacrifice). "Sarasvati performed Yajna" etc. (Rg. I-3, 10-11). You perform the sacrifice and maintain all sacrifices. And you maintain the universe by sacrifice. You worship your Lord, the master of sacrifice, with your essence or bliss, that is ananda, and you are one with the Supreme Spirit. So, you are Supreme Vak which illumines all this universe, the light par excellence. Thus ends the Ninth hymn in the Second Section. atha dvitIye'nuvAke dazamaM sarasvatIsUktam / anuvAkaH 2 | sUktam 10 | RcaH 1-8 / sarasvati tvaM vaizvAnareNa aSTau daivarAto vaizvAmitraH, sarasvatI, jagatI / Now the Sarasvati Sukta, tenth in Second Anuvaka Section II, Hymn 10, Riks 1-8 - SARASVATI This hymn beginning with "Sarasvati tvam Vaisvanarena" contains eight Rks. Daivarata Vaisvamitra is the Rshi, Sarasvati is the goddess and the metre is Jagati. atha prathamA Rk / sarasvati tvaM vaizvAnareNa teja'sAssyenAtmAnaM sami'itA cetaso'ntaH || agnI svarasi jyotiSmatI cittI vAg vi'dami'thu'naM ha'dA'''tmano''dhi pUya'm // 1 //

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chandodarzanam padapATha :- sarasvati / tvam / vaizvAnareNa / teja'sA / Agneyena' / A'tmana'm / sam'ItA | ceta'saH / antariti // ana / svasi / jyotiSmatI / cittI / vAk / vidA | mithunam / hRdA / A'tmana'H / adhi' / pUrvyam // Oh Sarasvati! through Vaisvanara i. e. the fiery principle in all beings, you are united with the Atman who is within all creatures. You are the consort of Agni, the God of Fire and you by your power of light give expression to words. Vak, by the powers of consciousness, is wholly one with the Atman and both are from the beginning a perfect couple. anvayabhASyam / he sarasvati ! tvaM vaizvAnareNa sarvaprANisambandhinA tejasA Agneyena AntaryeNa jAThareNa cetasaH cetanAt antaH antataH AtmAnaM sarvAntaraM anvitA anugatA satI agnAyI agnijAyA cittI cittyA AtmajyotiSA saGgatA jyotiSmatI tvamapi jyotirmayI sampannA iti, ataH tayA AtmacetanayA svarasi zabdAyase antaHsphuraNena, tasmAt sA vAgeva vidA cetanAsaMvidAdiyogena hRdA tadanubhAvena hRdayyena ca AtmanaH adhi AtmacetanAdhiSTitaM araM pUrNaM tatsamAnaM mithunaM tAdAtmyayogena sammilitaM nityasiddhaM tadyugalamiti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! Vaisvanara is the inner fire in all living beings. Being one with that inner principle of fire in all, you are united with the Atman. You are, as it were, the wife of Agni. You express yourself in the form of words on account of your powers of inner intelligence. Vak is equal to Atman and abiding in His energy. Being identical with Him you (Vak and Atman) are perfect mates. dvitIyA Rk / 131 sarasvati tvaM jyotiSA vAyavyena sanniryacchasi prANaM praNaya'syantaH // vAca'me'vAnu'vakta saha'sA'AdhyaM prANo vAg vi'dA mi'thu'naM hR'dA prA'NasyAdhi pUya'm // 2 // padapATha :- sarasvati / tvam / jyoti'SA / vAyavyena' / sam / ni / yacchasi / prANam / pra'nayA / antariti //

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132 chandodarzanama vAcam / eva / anuM / vakti / sahasA / ayam / prANaH / vAk / vidA / mithunam / hRdA / prANasya / adhi / pUrvyam / / Oh Sarasvati ! you invest all beings with life through your power of the wind-principle. This life expresses itself in the form of words. Vak, on account of its powers of consciousness, is from the beginning one with the life-principle and forms a perfect couple. anvayabhASyam / he sarasvati ! tvaM vAyavyena vAyusambandhinA jyotiSA madhyamena vai tena tejasA prANaM vizvaprANasattvaM sanniyacchasi samyaktayA niyamayasi, tathA sarveSAM antaH hRdaye praNayasi prerayasi, so'yaM prAgaH vAcameva svAM svasaMhitAM tAM sahasA balena anuvakti anu bravIti vaikharImukhena, tasmAt sA vAgeva vidA jJAnazaktyA hRdA bhAvanAsattvena ca militaM prANasya adhikRtaM pUyaM prAcInaM parAgvRttisattvena ca yuktaM AdhyAtmakaM mithunaM yugalIbhUtamiti bhAvaH, etena vAk-prANayoH mithunatvaM dyotyate iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! having control of the principle of wind, i.e. Vayu, you inspire Prana, the life-principle in all hearts. This Prana speaks or gives expression to words. Vak is one with the Atman and forms a couple with Atman on account of identity with the life-principle. tRtIyA Rk / sarasvati tvaM tejasA''dityenAntamano ni yacchasi pracaitasA''nmani // vAcamevAne vakti cetayat tanmano vAg vidA mithunaM manaso'dhi pUya'm // 3 // padapATha :- sarasvati / tvam / tejasA / Adityena / antariti / manaH / ni / yacchasi / pra'caitasA / Atmani // vAcam / eva / arnu / vakti / cetayat / tat / manaH / vAk / vidA / mithunam / manasaH / adhi / pUrvyam //

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chandodarzanam 133 Oh Sarasvati ! on account of the light of the sun which you have, and through your power, you invest the Atman ( the self) with mental powers. The mind being inspired expresses itself in the form of speech. Vak, by the powers of consciousness forms a perfect couple with the mind from the very beginning. anvybhaassym| he sarasvati ! tvaM Adityena amunA divyena tejasA antaH sarveSAM antahRdaye Atmani cetanAtmake pracetasA vAruNena rasAtmanA pracetanena ca manaH kAmanA-bhAvanAkalpanAdisattvakaM antaHkaraNaM niyacchasi niyamayasi, tathA tayA parayA vAcaiva cetayat sacetanaM satprerakaM ca bhavat tAM vAcameva cetayat pratiprerayat vAcaM anuvakti, tatra ca antarAtmanA preritAM tAM vAcamevamanu bahiranubravIti iti bhAvaH, tasmAt sA vAgeva vidA saMvicchaktiyogena siddhA manasaH adhiSThAnarUpaM tatsamAna yugmam , evaM anyo'nyapratiSThAsattvayogena tayo vAGmanasayo: prAcInaM adhyAtmatattvasiddhaM parAgvRttiprayuktaM ca tanmithunatvaM iti || atra aupaniSadaH zAntimantro'pi aivamevArthaM upadizati-"vAG me manasi pratiSTitA mano me vAci pratiSThitam" iti (ai. u. zAM.maM.) || COMMENTARY--SUMMARY TRANSLATION Oh Sarasvati! having the celestial light of Aditya, i.e. the sun, and by means of the power of intelligence you invest the mind with powers. The mind is full of desire, thought, determination etc. The mind, activated by Vak, expresses in words. Vak is united perfectly with the mind. Vak and mind are like mates. caturthI Rk / sarasvati tvamAdityenAtmAnaM sva sameSi tejasA cetanenAdhi // sAvitrI sAmnA cetate svareNAnta. g ividA mithunaM hA''tmano'dhi pUya'm // 4 // padapATha :- sarasvati / tvam / Adityena / AtmAnam / svam / sam'epi / teja'sA / cetanema / adhi / sAvitrI / sAmnA / cetate / svareNa / antariti / vAk / vidA / mithunam / hRdA / AtmanaH / adhi / pUrvyam //

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chandodarzanam Oh Sarasvati! you are one with aditya, the sun, through your own power of intelligence. Being invested with the power of the sun, you vibrate in the heart in the form of sweet sound. Vak is a perfect mate with the inner heart from the very beginning. 134 anvayabhASyam / he sarasvati ! tvaM Adityena divyena tejasA svaM nijaM AtmAnaM pracetana santaM cetana svena tatsarUpeNa anveSi, samanvitA'si, ata eva sA vAgdevatA sAvitrI savituH yogAt sampannA, sA sAmnA samena svareNa sarveSAM antaH hRdaye cetate sphurati, tasmAt sA vAgeva vidA saMvitpradhAnA hRdA tadanubhAvena ca AtmanaH adhikRtaM pUrvyaM sarvataH AdimaM mithunaM yugalam vAg-Atmano tat mithunatvamanAdisiddham iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! by being one with the celestial glory of Aditya, the sun, you are one with the Atman. Vak is Savitri because she is related to Savitr the sun. Vak bursts forth in words in the hearts of all. Vak is one with the Atman and is perfectly united with the Atman from eternity. paJcamI R / sarasvati tvaM rudreNa jyotiSendreNa prANamanveSei prA'Naya'sya'ntaH svaraiH // vAca'me'vAnu' ceta'te''yaM prA'No vAg vi'dami'thu'naM prA'NasyAdhi pUrvyam // 5 // padapATha :- sara'svati / ttram / rudreNa' / jyoti'iSA / indreNa prA'Nam / a'nu''eSi' / pra''naya'si / a'ntariti' / sva'raiH // vAca'm / e'va / anu' / ceta'te ! a'yam / prA'NaH / vAk / vidA | mithunam / prA'Nasya' / ardha / pUya'm // Oh Sarasvati! you who are one with Rudra (the god of the skies), and also one with Indra (the god of lightning) reside in the hearts of all as life. You inspire that life with your inner voice. This life gives power to the faculty of speech. Vak is one with the life-principle from the very beginning.

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chandodarzanama 135 anvayabhASyam / he sarasvati! tvaM rudreNa antarikSAdhyakSeNa taivatena jyotiSA vidyudAtmanA indreNa ca madhyamena prANaM sarveSAM jagatAM prANasattva anveSi samanvitA'si, svIyaiH svaraiH antahRdaye taM prANaM praNayasi prerayasi, so'yaM prANaH tAM vAcameva parAmanusRtya cetate ceSTate sabAhyAbhyantarIyagamanAgamanakriyAsattvayogena, prANasya kriyAzaktiprAdhAnyaM pratyakSasiddhameva bhavati, tasmAt sA vAgeva vidA jJAnazaktyA yogena prANasya adhikRtaM adhyAtmatattvasiddha pUyaM mithunaM yugalamiti || tadetat tattvAntareNa vAk prANayomithunatvaM sUkSma divyaM adhidaivatasattvaviziSTaM bhavatIti || COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! having the light of Rudra, the lord of the skies and having the light of Indra, who is the lord of the mid-air, you are one with the essence of universal Prana, the life-principle within the heart. This Prana is active in the wake of Vak. Vak is perfectly paired with Prana. Vak and Prana are united perfectly from the beginning. SaSThI Rk / sarasvati tvaM rasaina somenAnnemano'nveSi vaizvAnareNAgninA // vAcamevAnu prati cetate mano vAga vidA mithunaM manaso'dhi pUya'm // 6 // padapATha :- sarasvati / tvam / rasaina / somaina / annena / manaH / anu'erSi / vaizvAnareNa / agninA / vAcam / eva / anu / prati / certate / manaH / vAk / vidA / mithunaM / mnsH| adhi / pUrvyam // Oh Sarasvati ! you are one with the mind, along with the sweet Soma (the divine juice ) and food. You are one with the mind through the inner fire or heat called Vaisvanara. The mind follows the inspiration of the power of speech. Vak, through her power of intelligence, is united from the beginning with the mind. anvybhaassym| he sarasvati ! tvaM rasena divyena somena rasAtmanA tathA tena saumyena zAntisattvapUrNena rasena ca, annena prANasaJjIvanIyena saumyenaiva somadevatAkena manaH antaHkaraNaM icchA

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chandodarzanam bhAvanAdizaktikaM mAnasaM sattvaM samanveSi, tathA AntaryeNa vaizvAnareNa udaryeNa agninA annarasAdiparipAkahetunA tvaM yujyase, tacca mana: punaH tAM vAcameva anusRtya prati ceta sarveSAM antahRdaye ceSTate tayA parayA vAcA preritaM sat tat manaH svavyApAre vAca: uccArAdiviSaye saGkalpAdiviSaye ca pravartate iti bhAvaH tasmAt sA parA vAgeva vidA jJAnazaktyA yogena siddhA satI manasaH adhikRtaM pUrvyaM prAcInaM tatsamAnaM mithunaM yugalIbhUtamiti // tadetat vAG-manasayoH tattvAntareNa samarthitaM adhidaivataM adhyAtmaM ca mithunatvaM bhavatIti // 136 COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati! through the celestial essence of Soma and the various foods, you enter and become one with the mind which has the power of desire, feeling etc. Likewise, through Vaisvanara fire which is responsible for digestion of foods, you stay in the body. The mind, following Vak, becomes active in the heart of all. The mind is inspired by Vak. Vak certainly is coupled with the mind; mind is equal with Vak in every respect. Vak and mind are united as one being from the very beginning of time. saptamI Rk / sarasvati tvaM vAcA prANairmanasA trivRtota bhUtaijrjyoti'rbhaH zarIraiH // vizva'sta'nUH sami'to'ta prati vizvaM vA vidA mi'ithu'naM SStmano'dhi pUrvyam // 7 // papATha :- sarasvati / tvam / vAcA / prANaiH / mana'sA / tri''vRtA' / u'ta / bhU'taiH / jyoti'raH''bhiH / shrii'raiH|| vishvaaH| ta'nUH / sam'i'tA / uta / prati' / vizvam / bAkU | vidA | mithunam / hRdA / Atmana'H / ardha / pU'rya'm // Oh Sarasvati! you are indivisibly one and are a combination of the power of speech, of vital breath, and of mind (this is the combination in the individual self). In the universe, you parade in the form of a combination of the elements, the subtle powers and the material forms. Vak, through her power of intelligence, is united from the beginning with the Atman like a perfect couple.

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chandodarzanam 137 anvayabhASyam / he sarasvati ! tvaM vAcA jJAnazaktipradhAnayA, prANaiH kriyAzaktipradhAnaiH manasAkAmanAbhAvanA-kalpanAdizaktipradhAnena anta:karaNena ca etaiH saha saha sammilitaiH tejojalAnAtmakaiH bhUtaiH tribhiH karaNaiH ca trivRtA trivRtIbhUtA arthAt trivRtkaraNena siddhA sA samaSTirUpA bhavasi, tathaiva tribhiH jyotirbhi: agnIndrasUryasvarUpaiH tathA zarIraiH sthUla-sUkSma-kAraNarUpaizca trivRtA satI imAH vizvA: prANabhRtAM tanUH sarvANi zarIrANi parItA vyAptA, api ca vizvametat samagreNa abhivyAptA asi, tasmAt sA parA vAgeva vidA saMvidAtmikayA zaktyA saMhitA satI hRdA tadanubhAvena ca siddhA AtmanaH vizvAtmanaH mithunaM tadadhiSThitaM pUyaM yugalamiti || COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you, by the power of speech characterised by knowledge, by your vital powers (power of action ), and by the powers of the mind (such as desire, feeling and imagination), abide in all beings. In the material universe, light, water and physical matter are the forms you assume. These are basic things which by the process of triplication ( trivrtkarana ) take multitudinous forms. All these are pervaded by you, i. e., by Vak or the power of speech. aSTamI Rk / sarasvatI tvaM satI mithunamAtman karaNairvizvaizcittI vizvAsdhyantaH // ayaM yAvA zcitastAvatI parItA vAk paramA jyotirvizvasya darzayat // 8 // padapATha :- sarasvatI / tvam / satI / mithunam / Atman / karaNaiH / vizvaiH / cittI / vizva'thA / adhi / antriti|| ayam | yAvAn / citaH / tAvatI / pri| itA / / vAk / paramA / jyotiH| vizvasya / darzayat / / Oh Sarasvati ! you are one with the inner soul, like a couple in full harmony. You are in the heart of all and in the universe as well with your faculties such as intellect etc., with senses of knowledge and action, and with all other powers. You are as infinitely pervasive as the power of consciousness. Vak is the greatest power of knowledge which illumniates the whole universe. CD-18

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138 chandodarzanama anvybhaassym| he bhagavati ! tvaM sarasvatI nAmnA svarUpeNa ca siddhA jJAna-vAgrasAdinA pUrNA Atman Atmani kevale cetanasvarUpe paramapuruSe mithunaM mithunIbhUtA dampatIsattvA satI vizvaiH karaNaiH budhyAdibhiH sarvandriyaiH vizvathA sarvaprakAreNa citA cetanayA anta: sarveSAmapi prANabhRtAM antaHzarIre adhi adhyAtmasattvodite-ayaM cetanaH sarvAntarAtmA yAvAn yAvatA parimANena nijaiH guNa-kriyAdibhiH citaH saJcita: vyAptaH pratitiSThati, tAvatI tAvatyaiva maryAdayA sA iyaM vAgapi parItA tatsamAnA satI adhyAste, tasmAt sA paga vAgeva tena parameNa AtmanA mithunIbhUtA satI vizvasyApi jagataH darzayat prakAzakaM jyotiH, tatparaJjyotiHsvarUpaiva sA parA vAg bhavatIti || // iti dvitIye'nuvAke dazamaM sarasvatIsUktam samAptam / / COMMENTARY-SUMMARY TRANSLATION Oh revered Sarasvati ! by your name as well as form, you are coupled with Atman. As such, with all the senses, intellect etc. you pervade the bodies of all living beings. You pervade everything as extensively as the active Atman. Vak is equal to the Atman in every respect; she is as pervasive as He. Therefore, it is certainly Vak, coupled with the Atman, which is the light par excellence that illumins the whole universe. Thus ends the Tenth hymn in the second Section. atha dvitIye'nuvAke ekAdazaM sarasvatIsUktam | anuvAkaH 2 / sUktam 11 / RcaH 1-9 / sarasvatI tvaM svaravatI nava, devarAto vaizvAmitraH, sarasvatI, jagatI / Now the Sarasvati Sukta eleventh in Second Anuvaka Section II, Hymn 11, Riks 1-9-SARASVATI. This hymn beginning with "Sarasvati tvam Svaravati" contains nine Rks. Daivarata Vaisvamitra is the Rshi, Sarasvati is the goddess and the metre is Jagati. atha prathamA Rk // sarasvatI tvaM svaravatI vyoman parItA zrotraM tejAjveSi cetasA digbhiH //

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chandodarzanam zrutame'vAnu' vakSi sa'tyamu'tAmR'taM' vAg vi'dA mi'thu'naM zrotra'syAdha pUrvyam // 1 // itA | padapATha :- sara'svatI / tvam / svare'vatI / vi'auman / pAra / zrotra'm / teja'sA / anu'eSi' / ceta'sA / di'Gk'bhiH // zru'tam / e'va / anu' / va'kSi'i / sa'tyam / u'ta / anR'tam / vAk / vidA | mithunam / zrotrasya / adhi / pUrvyam // 139 Oh Sarasvati! you are endowed with the essence of subtle sound and have filled the whole sky. You enter the ear with the power of the mind and of the four quarters. Whatever is heard by the ear, you express in words, be it truth or untruth. Vak on account of intelligence is indeed the mate of the ear from the beginning. anvayabhASyam / bhagavati ! tvaM sarasvatI rasavatI jJAna-prANAdimUlabhUtasaJjIvanIya sarvarasapUrNA svaravatI svarasahitA ca jJAnAdirasodgAra sattvayuktA ca satI vyoman vyomani parItA vyAptA zabdatanmAtrAtmikA, cetasA manasA saha sacetanena tejasA ca digbhiH diksambandhinIbhiH digdevatAbhiH sazaktibhiH saha zrotraM antarindriyaM AkAzAtmakaM digrapaM svIyaM bAhyaM bhauvanaM bhautikaM ca sthAnaM zabdatanmAtrAspadIbhUtaM padaM anveSi prApnoSi zrotreNa digAtmakena saGgacchase iti bhAva:, ataH tena zrotrendriyeNa zrutaM satyaM yathArthaM anRtaM ayathArthaM ca sarvamapi anuvakSi vAcaiva anuvadasi, tasmAt sA vAgeva zravaNakarmaNi zrotreNa saha mithunaM yugalIbhUtam, vidA jJAnazaktyA yogAt, tathA adhi sarvArthAdhiSThAnarUpaM tadvAgarthayorvijJAne mUlabhUtaM padam pUrvyaM prathamaM sarvaviSayebhyaH prAcInam, anena vAkchrotrayoH mithunatvaM pratipAdyate sAmarthyAt svataH siddham // atra zrotrendriyaM AkAzAtmakamiti nyAyavidAM bhautikadRzAM arvAcInAnAM ca matam, digAtmakameva zrotraM iti vaidikaM aupaniSadaM ca tattvam // " karNau nirabhidyetAM karNAbhyAM zrotraM zrotrAd dizaH " iti ( ai. u. 1-4 ) aupaniSadaM brAhmaNavacanam || 'diza: zrotrAtU " (R. maM. 10-90-14 ) iti RmantravarNaH // tathA dizaH zrotraM bhUtvA karNau prAvizan" iti ca brAhmaNam , (( (C ( ai. u. 2-4 ) // COMMENTARY-SUMMARY TRANSLATION Oh Venerable one, you are Sarasvati full of the essence of knowledge, of life and of everything. You being the essence of sound, have filled the sky. With the help of the active mind and the powers of the gods presiding over the quarters, you enter the earth which partakes of the essence of the sky

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140 chandodarzanama and the four quarters. All that is your own region. That means you are one with the ear. So, whatever is heard, be it truth or untruth, you express in words. So, she is the very basis of hearing, she is one with the ear. Vak is one with the principle of hearing from eternity. That is, speech and the power to hear are inseparable. They have meaning for each other and for the world only when both are there. dvitIyA Rk | sarasvatI tvaM vidyutA spRzantI tvacaM cetasA'nveSi samprANena vAyunA // spRSTaM tad vasi sAkSAduta pRSThato vAga vidA mithunaM tat tvaco'dhi pUrvyam // 2 // padapATha :- sarasvatI / tvam / vi'zutA / spRzantI / tvacam / cetasA / anu'epi / sam / prANena / vAyunA // spRSTam / tat / vakSi | sAkSAt / uta / pRSThataH / vAk / vidA / mithunam / tat / tvacaH / adhi / pUrvyam // Oh Sarasvati ! having first touched the skin with your lightning-like power, you generate the sense of touch with the help of the mind and the wind-principle full of vitality. So, you are able to express in words about any kind of touch whether it is direct or indirect. Vak on account of its intelligence is primevally a mate of the sense of touch. anvybhaassym| he bhagavati ! tvaM sarasvatI rasavatI satI vidyutA vaidyutena tejasA tvacaM tvagindriyaM spRzantI satI cetasA manasA sacetanena prANena AntareNa, vAyunA bAhyena ca tvacaM samanveSi tvagindriyeNa, sAcchase, ata: sAkSAt pratyakSaM tvaci spRSTaM vastujAtaM, uta pRSTataH apratyakSamapi saMspRSTa vAcaiva vakSi anuvadasi, tasmAt sA vAgeva vidA jJAnazaktyA saMhitA satI sparzanakarmaNi tvaca: tvacA saha sammilitaM sat mithunaM yugalaM bhavati, tadapi adhi adhyAtmatattvaprayuktaM pUrNaM sarvAnubhavasiddhameveti || COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! Venerable one, you are full of every essence. By the power which is like lightning, you touch the skin and become cognisant of that touch. You became aware of the sense of touch with the help of the internal

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chandodarzanama 141 vital air ( Prana) and the external air ( Vayu). Therefore, whether the touch is from before or from behind, you are able to express the same in words. Vak certainly is one with the skin in the act of touching. Vak and the sense of touch in the living skin are identical. tRtIyA Rk| sarasvatI tvaM tejasvatI sarUpA tejasA cakSuranveSi saM sUryeNa // dRSTamevAnu vakSi sarva sarUpaM vAg vidA mithuna cakSuSo'dhi pUryam // 3 // padapATha :- sarasvatI / tvam / tejasvatI / s'ruupaa| tejasA / cakSuH / anu'erSi / sam / sUryaNa // dRSTam / eva / anu / vIkSa / sarvam / sa'rUpam / vAk / vidaa| mithunam / cakSuSaH / adhi / pUrvyam // Oh Sarasvati ! you are full of brilliance and have a beautiful form. You enter the eye with the help of the light of the sun. You are able to express in words all that you see and all that has form. Vak, on account of intelligence, is one with the eye from the beginning. anvayabhASyam / he bhagavati ! tvaM sarasvatI svayaM rasavatI satI tejaso yogena sampannA tejasvatI tejomayI iti prasiddhA'si, " tejomayI vAk ," iti (chAM. u. 6) tadanuzravaNam, ataH tvaM sarUpA ca satI sarveSAM antarAtmani tejasA svena divyena sUryeNa jyotirAtmanA saha saMhitA ca satI cakSuH dRgindriyaM samanveSi, ataH tena cakSuSA dRSTaM sarvamapi vastujAtaM anu vakSi vAcaiva vAGmukhena anuvadasi, yat khalu satyamityucyate loke vede ca, yadiha cakSuSA pratyakSaM dRzyate tadapi satyamityeva jJAyate, "cakSurvai satyam, cakSurve vicakSaNam vidyenena pazyatIti" " tasmAt pazyantamAhuradrAkSIriti sayadi adarzamityAha tat satyaM bhavati" iti ca aupaniSada brAhmaNAnuvacanam (ai. brA.), " cakSurvai brahmeti0 cakSuSA vai samrAT pazyantamAhuradrAkSIriti, sa AhAdrAkSamiti tat satyaM bhavati" iti (bR. u. 4-1-4) // tasmAt sA vAgeva rUpAdipratIkSaNe tadarthAnuvAde ca cakSuSA saha saMsRSTA satI tanmithunatvaM prApnoti, tadapi vidA jJAnazaktyA yogena adhiSTitaM pUyaM prAcInaM adhyAtmatattvasiddhaM bhavati / etena vAkcakSuSoH mithunatvaM gamyate /

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142 chandodarzanam COMMENTARY-SUMMARY TRANSLATION Oh Venerable one, you are full of every essence. You are full of brilliance. You have a good form. You enter into all hearts with your own light with the help of the brilliant sun who presides over the sense of sight. Whatever objects are seen, you can express in words. Whatever is seen with one's own eyes is considered as truth. Cf. "The person who has seen with his own eyes is asked: Have you seen with your own eyes? To which he says: yes. Then it is looked upon as truth." Guru Yajnavalkya tells this to King Janaka, Brhad-Aranyaka ( IV-I-4 ). "The eye itself is truth," because man sees with his eyes in a special way (Ait. Brahmana). Here it may be pertinent to refer to every sense being two-fold, the internal and the external. They are referred to as 'sense within' (tanmatra) and the physical organ without. Vak in the process of seeing the forms becomes one with the eye. Vak and the eye may be said to be inseparably one, as seeing and expressing what is seen have to be identical. padapATha : caturthI Rk / sarasvatI tvaM ravatI hitA'su jihvAM pracetasA'pi ra sainAdbhiH || jihvayaivAnu'kSi' svarditaM rase - vAg vi'dA mi'thu'naM ji'hvAyA' adhi pUrvyam // 4 // sara'svatI / tvam / rasa''vatI / hitA / apsu / jihvAm / pracetasA / anu' / eSi / rasaina / at'bhiH // jihvayA' / e'va / anu' / vakSi / svadi'tam / rasa'm / vAk / vidA | mithunam / ji'hvAyA'H / adhi' / pU'rya'm // Oh Sarasvati! you are the repository of all tastes and your home is in the waters (liquids). You enter the tongue with the help of the mind and along with the taste of the waters. You can express in words the taste enjoyed by the tongue. Vak on account of intelligence is one with the tongue and the union is from the beginning. anvayabhASyam / he bhagavati ! tvaM sarasvatI svayaM rasavatI rasAtmikA satI bahiH apsu hitA pratiSThitA'si, tathA Atmani zarIre ca pracetasA varuNena vAruNena adbhiH jalena divyena ca antaH zIrSaNyena rasena jihvAM rasAspadIbhUtAM anveSi, prApnoSi tatazca jihvayA tathA sarasayA

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chandodarzanam 143 svaditaM bhakSitaM AsvAditaM sarvaM rasaM jihvayA vAcA rasanayA sahayogena anu vakSi tattadrasAnubhavena siddhaM rasajJAnaM anuvadasi mAdhuryAdiguNasattvapUrNam, tasmAt he sarasvati ! sA vAgeva tvaM rasAnAmAsvAdane tadanuvadane ca vidA jJAnazaktyA siddhA satI adhi adhyAtmatattvasiddhaM pUyaM prAcInaM sarvAnubhavasiddhaM mithuna yugalIbhUtamiti // COMMENTARY--SUMMARY TRANSLATION Oh Venerable one, you are yourself the principle of taste (Rasa). You are residing in waters both in their subtle essence and in their physical form. You are one with the celestial essence of Varuna (the god of waters). You are one with the tongue. Whatever the tongue tastes, you are able to utter in the form of words. Vak, in the act of tasting and expressing it, is one with the tongue. This union is beginningless. paJcamI Rk / sarasvatI tvaM mitA somena sUryaNa nAsAM cetasA'nveSyazvibhyAM gandhaiH // gandhamevAnu vakSi nAsAbhyAM nAtaM vAga vidA mithunaM nAsayoradhi pUrvyam // 5 // padapATha :- sarasvatI / tvam / mitaa| somaina / sUryaNa / nAsAm / cetasA / anu'epi / azvi'bhyAm / gandhaiH / / gandham / eva / anu / vakSi / nAsAbhyAM / ghAtam / vAk / vidA / mithunam / nAsaMyoH / adhi / pUrvyam // Oh Sarasvati ! you are full of the power of Soma ( the moon-god) and Surya (the sun-god). With the help of the mind and the Asvins (i.e. the power of the Sun and the Moon ) you enter the nose with various odours. You express in words the odours which are smelt by the nose. Vak on account of intelligence is one with the nostrils from the beginning. anvybhaassym| he bhagavati! tvaM sarasvatI svayaM rasavatI satI somena divyena rasAtmanA sarva rasAdhidevatena, tathA sUryeNa jyotirAtmanA sarvatejo'dhidaivatena ca yuktA ca satI azvibhyAM somasUryarUpAbhyAM jyotI-rasAtmakAbhyAM gandhaizca saha cetasA sacetanena manasA ca nAsAM anveSi ghrANendriyaM prApnoSi, tadvijJAnasattvena, ata eva tAbhyAM nAsAbhyAM ghAtaM sarvaM sugandhi durgandhaM ca

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144 chandodarzanama anuvakSi vAGmukhena anuvadasi, tasmAt sA vAgeva gandhAghrANane tadanuvAdaviSaye ca nAsAyAH mithunaM yugalIbhUtam , tacca vidA jJAnazaktiyogena siddhaM adhyAtmakaM prAcInaM karaNamiti | etena vAG-nAsikayo: mithunatvaM smrthyte|| COMMENTARY-SUMMARY TRANSLATION Oh Venerable one, you are yourself the essential taste of things. You are one with Soma, i.e., the moon who is full of celestial essences. You are one with Surya, the sun, the lord of all light. With the help of the Asvin gods, who are Soma and Surya, and with the help of the mind, you enter the nose in the form of various odours. So, whatever the nose smells, you can express in words. Vak, who is one with the nose in the act of smelling has been from the beginning inseparably associated with the nostrils. SaSThI Rk / sarasvatI tvaM codayantI dhiyaM svAM vizvA dhiyo'nveSi cetasA savitrA // prazAta tadanu vakSi sarva dhIbhi rvAg vidA mithunaM dhiyAM saMvidA pUrvyam // 6 // padapATha :- sarasvatI / tvam / codyntii| dhiyam / svAm / vizvAH / dhiyaH / anu'erSi / cetasA / savitrA / / pra'jJAtam / tat / anu / vakSi / sarvam / dhIbhiH / vAk / vidA / mithunaM / dhiyAM / sam'virtAm / pUrvyam / / Oh Sarasvati! you inspire your own intellect, i.e., the universal intellect. With the help of the mind and the sun-like light of knowledge you enter the intellects of all. You express in words whatever is known to all intellectual minds. Vak is indeed one with the intellects and consciousness of all. This union has been there from of old. anvayabhASyam / he bhagavati! tvaM sarasvatI svayaM prajJAnAdirasasattvA satI svAM svasambandhinI dhiyaM prajJAM sarveSAmantarAtmani codayantI prerayantI ca satI cetasA sacetanena manasA ca saha savitrA divyena jyotirAtmanA ca sAkaM vizvAH dhiyaH sarvANi dhIndriyANi anveSi vyApnoSi, ata eva sarvAsu dhISu vAgekaiva anusyUteti sampadyate, tena ca tAbhireva dhIbhiH prajJAtaM jJAnarUpeNa

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chandodarzanam 145 svIkRtaM sarvaM vastu viSayAdijAtaM anuvakSi vAGmukhenaiva anuvadasi, tasmAt sA vAgeva tAsAM dhiyAM saMvidAM ca mithunaM pUyaM prAcInaM pratyaktanaM ca svataHsiddhameva paraM tad yugalaM bhavati, tadapi vidA jJAnazaktiyogAdeva vAcaH, etena sarveSAmapi dhIndriyANAM vAcA saha mithunatvaMgamyate // asmin arthe RmantravarNaH eva pratyakSaM pramANam , "maho arNaH sarasvatI pracetayati ketunA / dhiyo vizvA virAjati " iti (R. maM. 1-3-12), "zaM sarasvatI saha dhIbhirastu" iti ca (R. ma. 7-36-11) // COMMENTARY-SUMMARY TRANSLATION Oh Venerable one, you are Sarasvati. You are full of the essence of supreme knowledge. You inspire all the souls. With the help of an active mind, and of god Savita in the form of celestial light, you activise all the organs of knowledge. Vak is one with all the projections of intellect. Further, whatever is known to the intellect, whether it is concrete or abstract, you are able to express in words. Certainly, Vak is united with intellect and knowledge. The union is ancient and self-evident. In this respect, attention is invited to Rg. 1-3-12, which says, "Sarasvati is like a big ocean. She inspires and impregnates all intellects with knowledge, and shines." This is verifiable at every stage. saptamI Rk / sarasvatI tvaM vizvakarmA karmabhiH saha prANaiH paryeSi karaNairvizvaH // kRta vArnu vakSi sarva cetasA vAga vidA mithunaM prANasyAdhi pUrvyam // 7 // padapATha :- sarasvatI / tvam / vizvakarmA / krm'bhiH|| saha / prANaiH / pari'erSi / krnnaiH| vizvaH // kRtam / eva / anu / vakSi / sarvam / cetasA / vAk / vidA / mithunam / prANasya' / adhi / pUrvyam // Oh Sarasvati ! on account of your works, you are the performer of all works in the universe. You pervade the whole universe with the help of the vital airs (pranas) and instruments of action (organs of action, the Karmendriyas ). With the help of the mind you express in words whatever is done. Vak on account of the power of intelligence is one with the power of action from the beginning. CD-19

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146 chandodarzanama anvybhaassym| he bhagavati ! tvaM sarasvatI jJAnarUpA satI karmabhiH sarvaH yuktA vizvakarmA sarvakarmasamarthA bhavasi, tathA vizvaiH sarvaiH karmandriyarUpaiH prANaiH sarvendriyAdhiSThAnabhUtaiH mukhyaprANasattvaiH saha paryeSi paritaH sarvataH vyApnoSi, ataH taiH sarvendriyaiH kRtaM sarvaM karmajAtaM cetasA manasA sacetanena saha vAGmukhenaiva anuvadasi, tasmAt vidA jhAnazaktiyogAt sA vAgeva sarvakarmakaraNaviSaye tatkarmoccAraNaviSaye ca prANasya adhyAtmakaM prAcInaM mithunam , etena sarvaiH karmandriyaiH tanmUlabhUtena prANena vAca: pUrNaM sarvataH prathamaM mithunatvaM svataH siddham // arthAtA vak-pANi-pAda-pAyu-upastharUpeSu karmendriyeSu paJcasu vAca eva prAthamyamastIti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! the Venerable one, you are the very essence of knowledge; at the same time, you are capable of all works. Again you are one with all the senses and vital airs which make all actions possible. So, whatever is done by all the senses, you can express in words as you are simultaneously associated with the active mind. Therefore, in respect of doing all the works in the universe, Vak is one with the vital airs and senses which are instrumental in performing all actions. Vak is of primary importance. aSTamI Rk / sarasvatI tvaM vettAramAtmAnaM svamAtmanA pracita svaM prajJAnaM samama || sarvamevA vakSi jihvayA rasaina vAga vidA mithunaM rasanAyAH pUrvyam // 8 // padapATha :- sarasvatI / tvam / vettAram / AtmAnam / svam / AtmanA / pra'citam / svam / prajJAnam / samam / / sarvam / eva / anu / vakSi / jihvayA / rasaina / vAk / vidA / mithunaM / rsnaayaaH| pUya'm / / Oh Sarasvati ! you express in words with your sweet tongue, the knowledge of the Atman who knows himself and you also express all the essential knowledge gathered by you. Vak, on account of intelligence, is the mate of the tongue from the beginning.

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chandodarzanam anvayabhASyam | he bhagavati ! tvaM sarasvatI svayaM jJAnAdirasAtmikA satI vettAraM prajJAtAraM svaM nirjaM AtmAnaM pracetanasvarUpaM, tathA AtmanA tena svena ca pracitaM sarvendriyadvArA saGgRhItaM svaM svIyaM samaM samAnabhAvasiddhaM paramaM ca sarvaM prajJAnaM jihvayA sarasayA vAcA rasena vAgrasena divyena svena anubhAvAdirUpeNa anu vakSi vAcaiva anuvadasi, tasmAt sA vAgeva vidA saMvidha zaktyA sarvajJAnAdiprakAzane tathA svAnubhUtavastUpadezAdiSu rasanAyAH mithunaM mithunIbhUtama, pUrvyaM sarvebhyo'pi prAcInaM tat vAcaH rasanayA mithunatvam, etena vAg- rasanayoH AdhyAtmakaM saMvittvapUrNa viziSTaM mithunatvaM svataH siddhaM pratIyate iti // 147 COMMENTARY-SUMMARY TRANSLATION Oh Venerable one, you are Sarasvati, the deity of knowledge. So, you express in sweet words the Atman, the knower as well as whatever is gathered by yourself as knowledge and experience through all the senses. Therefore, it is certainly Vak, who is intimately associated with the tongue in respect of gathering all knowledge and in communicating the same to others. The union of Vak and the tongue is the oldest. This establishes the self-evident union of Vak and the tongue which is spiritual. navamI Rk / sarasvatI tvaM prANairuta dhIbhizca samaM' vasa'nto' na saMsR'STA' tairvizvaiH // brahma'NA' svena' sa'tA saMhi'tA'''tmana vAk pa'ramA jyoti'rvizva'sya da'zaya't // 9 // padapATha :- sarasvatI / tvam / prANaiH / uta / dhIbhiH / ca / sama'm / vasa'ntI / na / sam'sRSTA / taiH / vizvaiH // brahma'NA / svena' / sa'tA / sam'hi'tA / AtmanA' / vAk / pa'ra'mA / jyoti'H / vizva'sya / da'zaya't // Oh Sarasvati ! you dwell with the vital airs ( pranas ) and all the intellectual faculties but you are never touched or affected by any of them. You are one with Brahma who is your own Self and the real truth. Indeed Vak is the supreme light that illumines everything in the universe.

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chandodarzanam anvayabhASyam / 66 he bhagavati ! tvaM sarasvatI jJAnacetanAdisarvarasapUrNA satI AntaryaiH bAhyeva sarvaiH prANaiH prANasattvaiH dhIbhiH jJAnAdizaktibhiH dhIndriyaizca samaM sAkaM saMvasantI nityasiddhA'pi `taiH vizvaiH karaNaiH vastuviSayAdibhiH tad grAhakaiH indriyaizca naiva saMsRSTA na tAvanmAtrayA pariklRptA asi, api tu svena AtmIyena brahmaNA pUrNena vastunA satA satyena AtmanA parameNa saMsRSTA tatsAmarasyayogena pUrNA sarvebhyaH parA atiriktA anvayena vyatirekeNa ca brahmAtmanA samAnA sA parA vAk sadaiva bhavatIti bhAvaH // asmin artha mantravarNa eva pratyakSaM svataH siddhaM pramANam / yAvad brahma viSThitaM tAvatI vAk " iti (R. maM. 10-114-8 ) // tadupavyAkhyAnarUpaM aitareyANAM AraNyakaM brAhmaNavacanaM ca bhavati, "yatra kva ca brahma tad vAk, yatra vA vAk tad vA brahmetyetaduktaM bhavati " iti (ai. A. 1-3-8), " aSTamIM nAnuSajati0 tasmAd vAk saha prANaiH samAyatanA satI ananuSaktA'saditi" iti ca vAcaH sarvabhyaH prANebhyaH atiriktatvaM anuzrUyate || etasminnevAtha aupaniSadaM mantrabrAhmaNAnuvacanam - " tasyAsata RSayaH sapta tIre vAgaSTamI brahmaNA saMvidAnA" iti aupaniSadaH zlokaH (bR. u. 2-2-3), "prANA vA RSayaH prANAnevaitadAha / vAgaSTamI brahmaNA saMvidAneti vAgvi - aSTamI brahmaNA saMvitte " iti ca tadupavyAkhyAnam (bR. u. 2- 2 - 3 ) || atra brahmAtmanA saMhitA vAgeva samyagjJAnasattvetyarthaH sampadyate, tathA sA ca saptaprANebhyaH parA AntaratamA vAgeva aSTamI iti ca pratijJAyate, tasmAt sA parA vAgeva vizvasya jagataH darzayat prakAzakaM jyotiH, tatparaJjotiH svarUpaiva sA parA vAMg bhavatIti // // iti dvitIye'nuvA ekAdazatamaM sarasvatIsUktam samAptam // 148 COMMENTARY-SUMMARY TRANSLATION Oh Venerable one, you are Sarasvati. You are full of the essence of all knowledge as well as of the principle of vitality. As such, you are externally connected with the vital airs (pranas) within and without, and with all the powers of knowledge. But you are not in the least affected by those things. Neither the things in the universe which are the objects of our senses nor the knowledge conveyed by the senses affects you who are the supreme instrument of all knowledge. You are always with Brahma, who is full and perfect in every way, and who is ever existent. You are quite identical with Him and are superior to and beyond all other things. "Vak is co-extensive with Brahma" ( Rg. X-118 - 4). This is further borne out by Aitareya Aranyaka almost in the form of an elaboration of what is said above," Wherever there is Brahma there is Vak and wherever there is Vak there is Brahma" (Ai. Ar. 1-3-8). Vak dwells with Prana and the senses, but it is quite unaffected by

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chandodarzanam 149 all these contacts. Again, the Upanishad, "On the banks of it, there were seven Rshis and the eighth was Vak; they conversed with Brahma." ( Brh. Up. II-2-3). The Rshis here are the Pranas. It is the supreme power of speech, Vak, which is the light par excellence, that illumines all and everything in the universe. Thus ends the Eleventh hymn in the second Section. atha dvitIye'nuvAke dvAdazatamaM sarasvatIsUktam | anuvAkaH 2 / sUktam 12 / RcaH 1-12 / sarasvatI tvaM brahmajAyA dvAdaza, devarAto vaizvAmitraH, sarasvatI, jagatI / Now the Sarasvati Sukta, Twelfth in Second Anuvaka Section II, Hymn 12, Riks 1-12 - SARASVATI. This hymn beginning with "Sarasvati tvam Brahmajaya" contains twelve Rks. Daivarata Vaisvamitra is the Rshi. Sarasvati is the goddess and the metre is Jagati. atha prathamA Rk / sarasvatI tvaM brahmAyA sAmnA yad rsainaanvbhvo'ntbrhmnnsptaiH|| mAteva mAM rasa taM pAyAtmano vAg vidA paramA puruSasya mAtA // 1 // padapATha :- sarasvatI / tvam / brahma'jAyA / sAmnA / yat / rasaina / anu / arbhavaH / antariti / brahmaNaH / pataiH / / mAtA'Iva / mAm / rasam / tam / pAyaya / AtmanaH / vAk / vidA / prmaa| puruSasya / mAtA // . Oh Sarasvati ! being one with Brahma, you are as it were, the wife of Brahma. Being in perfect harmony, you have experienced the happiness of union with Brahma who is your lord. Like a loving mother, enable me to taste the delight of oneness with the Atman. Vak being full of intelligence is the mother of the great Purusha ( the supreme person).

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chandodarzanam anvayabhASyam | he bhagavati ! tvaM sarasvatI svayaM rasAtmA rasadevatA ca brahmajAyA brahmasatI nirguNasya nirviSasyApi parabrahmaNaH patnIva sthitA, ata eva tvaM pratyakSaM brahmaiva bhavasi, tadardhAtmakatvAt, tena brahmaNA saha sAmnA rasena sAmarasyayogena te tava brahmaNaspateH pratyakSabrahmaNaH svasyaiva adhipateH tasya paramapuruSasya tvatpateH yogena paramAnandarasasattvaM yat khalu tvaM anvabhavaH anubhUtavatI taM svAnubhUtaM rasaM paramasya AtmanaH sadrasaM saMvidrasaM vAgrasaM ca nijaM mAtevasutaM ityadhyAhiyate sAmarthyAt tvatsutaM putravat saMvRttaM mAM imaM pAyaya dhApaya, yataH sA tvaM vAgeva sarvasyApi puruSasya mAtA jananI, paramapuruSasya ca mAtrI pramANabhUteti || , 150 COMMENTARY-SUMMARY TRANSLATION Oh Venerable one, you are Sarasvati, the essence of delight. As such you are the wife of Brahma who is himself attributeless but all delight. You are evidently Brahma, the visible form of reality. You are His equal by being identical with Him in happiness. By being united with Brahma who is your lord, you experience the same supreme bliss as He. Like a mother, kindly feed me as if I were your son. Vak is the supreme measure of the perfect Purusha. padapATha : dvitIyA Rk / sara'svatI' tvaM sa'tI brahmayogena ya'ya' prApi'vo' rasa' brahmaNaspataiH || mAteva mAM rasenApyayaya vAg vidA pa'ramA puru'Sasya mAtA // 2 // sara'svatI / ttram / satI / brahmayogena / yam'ryam / pra / api'ibaH / rasa'm / brahma'NaH / pataiH // mA'tA'i'va / mAm / rasaina / A'pyAyaya / svena' / vAk / vidA | paramA / puruSasya / mAtA || Oh Sarasvati! you are in communion with Brahma himself, and as such, you have drunk deep of the delight of Brahma. Verily like a mother, feed me to my full satisfaction with the delight which is now yours. Vak is the measure and the mother of the Supreme Purusha in virtue of having the power of intelligence. anvayabhASyam / he bhagavati ! tvaM sarasvatI svayaM rasavatI zAntyAnandAdirasamayI tathA pratyakSaM brahmaiva satI yogena parameNa brahmaNA tAdAtmyena, brahmaNaspateH tasya yaMyaM rasaM prApiba: AnandAdirasaM

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chandodarzanama 161 pItavatI, tena svena svAnubhUtena rasena saMvinmayena tatprApakena vAgrasena ca mAtA iva sutaM mAtRvat mAM ApyAyaya santarpaya, yataH sA vAgeva puruSasya paramA mAtA bhavatIti || anayA RSiH vAnasaM brahmAtmarasaM ca sarasvatI prati yAcate, evaM tattadarthAnusandhAnena tattatkAmanayA bhAvanayA ca etAsAmRcAM dhyAna-japAdiviniyogena vakSyamANena tena vaidika-tAntrikAdikalpAnusAreNa yajanAdinA ca svaM svaM sadabhISTamarthaM sAdhayituM zakyamiti pratijJAyate // COMMENTARY-SUMMARY TRANSLATION Oh Venerable one, you are Sarsavati, who are one with Brahma and full of delight. By your supreme union with the manifest as well as the unmanifest Brahma, you enjoy his highest delight. You now feed me with that happiness which you have enjoyed. That happiness is in the form of knowledge which takes one to Brahma. Vak is the supreme mother of all. The delight of Brahma is sought after by the Rshi through the good offices of Vak, the goddess of speech. The process of attaining the highest delight through the grace of Vak is by an earnest desire to attain the goal followed by the use of mantras, meditation, worship, offering oblations, Vaidik and Tantrik rites and so on. tRtIyA Rk / sarasvatI tvaM brahmaNA''tmanA''pluta dhiyA vAcA saMvidA kartunA stanyam // mAteva mAM vatsaM dhApaya svaM rasaM vAg vidA paramA puruSasya mAtA // 3 // padapATha :- sarasvatI / tvam / brahmaNA / AtmanA / A'plutam / dhiyA / vAcA / sam'vidA / kratunA / stanyam // mAtA'Iba / mAm / vatsam / dhApaya / svam / rasam / vAk / vidA / paramA / puruSasya / mAtA // Oh Sarasvati ! You are full of all the powers of Brahma. The powers of Brahma consist of intellect, faculty of expression, knowledge and will to action. All these are like mother's milk. Feed me, who am like your son, with all these powers. Vak is the measure and the mother of the Supreme Purusha, in virtue of having intelligence. anvayabhASyam / he bhagavati ! tvaM sarasvatI svayaM rasAtmA satI brahmaNA parameNa AtmanA cetanena cidrasAtmanA AplutaM AHkRtaM paripUritaM ca, prajJayA prajJAnazaktyA vAcA zabdazaktyA saMvidA

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152 chandodarzanama jJAnazaktyA kratunA svAtmasattvena karmaNA ca AplutaM samRddhaM stanyaM tava vAgrasena svAhAsvadhAkArAdinA sattvena pUrNa svaM rasaM AtmIyaM rasaM mAtA iva mAtRvat siddhA tvaM vAGmAtA sutaM putramiva sthitaM mAM dhApaya pAyaya, yataH sA tvaM vAgeva puruSasya sarvasyApi paramA zreSThatamA hitatamA mAtA prasavitrI pAlayitrI ca asi, paramAtmanastu pramAtrI bhavasIti // COMMENTARY-SUMMARY TRANSLATION Oh Venerable one, you are Sarasvati full of the mother's milk in the form of all the powers of Brahma. He is the very source of all intellect, the power of all expression, the power of knowledge and of the will to act. Like a mother you should feed me with all powers. You alone have them as you are one with Brahma. caturthI Rk / sarasvatI tvaM vatsaM dhAparyantI mAM satya tat pragAya yad bhavasyanu svayam / / bhUyastadanu gAyantI lAlayacchandasA vAg vidA paramA puruSasya mAtA // 5 // padapATha :- sarasvatI / tvam / vatsaM / dhApayantI / mAM / satyaM / tat / pr| gAya / yat / bhavasi / anu / svayam // bhUyaH / tat / arnu / gAyantI / lAlaya / chandasA / vAk / vidA / paramA / puruSatya / mAtA // Oh Sarasvati ! You are like my mother feeding me at your breast. Kindly express the truth of your experience in song. While singing the same in a metrical form fondle me who am your child. Your are indeed Vak, the measure and mother of the Supreme Purusha. That you are in virtue of intelligence. anvayabhASyam / he bhagavati ! tvaM sarasvati rasAtmA satI tvatsutaM mAM imaM dhApayantI svIyaM stanya rasaM pAyayantI satI yat svayaM anubhavasi tat svAnubhavasiddhaM satyaM vastu tathA tadrasasattvaM ca pragAya sarasaM sasvaraM ca samuccAraya gItirUpeNa anusvara iti bhAvaH, tathA bhUyaH punaH punarapi anugAyantI tadeva anusvarantI satI chandasA vedena gAyatryAdinA mantreNa svarasena premabhAvena mAM lAlaya lAlanena pratipAlaya, yataH sA tvaM vAgeva puruSasya paramA hitatamA mAtA, praNayitrI praNayena pratinetrI ca sAkSAt jananIti, anayA RcA RSiH sarasvatIM prati premarasaM yAcate, mAtRvAtsalyapUrNama, tathA putravAtsalyasamudIrNamiti //

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chandodarzanam padapATha : COMMENTARY-SUMMARY TRANSLATION Oh Venerable one, you are Sarasvati, who are full of delight. I am your son and so feed me with the happiness which you enjoy. Sing in a delightful way about the supreme Truth which has been realised by you. Again and again, while singing the poetical song of Truth delightfully and with love, fondle me, your child. Vak is the most beneficial mother and the guide of all. Thus the Rshi begs of the mother Sarasvati to feed him with truthful poetry. paJcamI Rk | sara'svatI' tvaM dhAparyantI mAmanu gAya'ntyanu' kA'raya'ntyanu' svara'nta'm || prati'i gAyaya cchanda'sA' me hRdA vAcA vAg vidA paramA puruSasya mAtA 153 // 5 // 1 sara'svatI / vyam / dhA'paya'ntI / mAm / anu' / gAya'nta / anu' / kA'raya'ntI / anu' / svara'ntam // prati' / gAyaya / chanda'sA | me | hRdA / vAcA | vAk / vidA | paramA / puruSasya / mAtA // Oh Sarasvati! while feeding me and singing and chanting the song, make me also chant the same with a full heart in the form of words and metrical poetry. You are indeed Vak, the measure and mother of the Purusha. You are so, on account of the power of intelligence. anvayabhASyam | he bhagavati ! tvaM sarasvatI svayaM satya-hita - premAdirasAtmA satI nijaM rasaM mAM dhApayantI, tameva punaH anugAyantI ca satI, tvadanukaraNaparaM tvatsvarameva anusRtya taM svamukhena anusvarantaM mAM imaM anu kArayantI mamApi mukhena punaH punaruccArayantI susvareNa svarasena ca anuzIlayantI tathA zikSayantI ca satI mama hRdA manasA sadbhAvena vacasA vAcA cachandasA chandomukhena prati gAyaya tacchandomayaM mantrameva gAyatryAdicchandasA saMhitaM sAmasvarAdinA tadgAyanamapi kAraya iti bhAvaH, yataH sA tvaM vAgeva puruSasya paramA hitatamA paramArtharasapradAmAtA asi iti / evaM nizcayena sadbhAvanayA sacchraddhayA ca tadarthameva tvAM prArthayAmIti, RSerayaM paramAdarAnubhAvo bhavatIti // CD-20

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154 chandodarzanama COMMENTARY-SUMMARY TRANSLATION Oh Venerable one, you are Sarasvati, full of delight and you are my feeder. You sing about Brahma. I am your son emulating you. Please make me chant with all my heart whatever you sing. Let all that be expressed in words set in metres. They are the mantras in the form of Sama chants. Vak is the mother of all. She can bestow happiness of the best kind. SaSThI Rk / sarasvatI tvaM rasaina sattvena svena saha cchandasA mAmanvAviMzAtmanA / chanda evAnu gAya hRdA gAyayAnta rvAg vidA paramA puruSasya mAtA // 6 // padapATha :- sarasvatI / tvam / rasaina / sattvaina / svena / saha / chandasA / mAm / anu / A'viza / AtmanA / / chndH| eva / anu / gAya / hRdA / gAyaya / antariti / vAk / vidA / paramA / puruSasya / mAtA / / Oh Sarasvati ! enter into me with your whole essence, your ecstatic delight and all, in the form of metrical compositions. Make me sing the same with a full heart. Vak is the mother and measure of the Supreme Purusha on account of the power of knowledge. anvybhaassym| he bhagavati ! tvaM sarasvatI svayaM rasamayI satI svena nijena sattvena rasena Anandena sarvasArabhUtena vAgrasena premarasena ca chandasA vedena sasvareNa mantreNa AtmanA cetanasvarUpeNa saha mAM imaM vAgupAsakaM tvadbhaktaM anvAviza praviza, tathA tat sasvaraM chandaH chandomayaM mantrameva anugAya samabhAvAnvitena sAmasvarAdinA, tathA tavaiva vAcA mAmapi gAyaya, mama hRdA mukhenApi tadgAyanaM kAraya iti bhAvaH, yataH sA tvaM vAgeva puruSasya paramA prakRSTA hitatamA mAtA mAteva putralAlana-pAlanAdipriyeti // COMMENTARY-SUMMARY TRANSLATION Oh Venerable one, you are Sarasvati, full of pure delight. Enter into me with all your ecstacy which is the essence of all being. Enter me in the form of mantra, properly composed in a metrical form. Please chant the wellaccented notes of the Sama in harmony with my heart. Make me also chant the same.

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chandodarzanama 155 saptamI Rk / sarasvatI tvaM hRdayena brahmaNo yad babhUva prahRSTaM hRdayaM tava // tena me hRdayaM yojayAtmano'nta gi vidA paramA puruSasya mAtA // 7 // padapATha :- sarasvatI / tvam / hRdayena / brhmnnH| yat / babhUva / pra'hRSTam / hRdayam / tava // tena / me / hRdayam / yojaya / AtmanaH / antariti / vAk / vidaa| paramA / puruSasya / mAtA / / Oh Sarasvati ! being one with Brahma, your heart is full of the joy of Brahma. Make my inner heart full of that joy of yours. Vak is the measure and the mother of the supreme Purusha in virtue of intelligence. anvayabhASyam / he bhagavati ! tvaM svayaM sarasvatI rasAtmaiva asi, tathA brahmaNaH paramAtmanaH hRdayena tena saha yogena tava hRdayaM yat prahRSTaM babhUva, tenaiva paramAtmarasaprahRSTena tava hRdayena AtmanaH tava antaH cetane mamApi hRdayaM yojaya tena praharSayeti bhAvaH, yataH sA tvaM vAgeva puruSasya paramA zreSThatamA mAtA asi iti || COMMENTARY--SUMMARY TRANSLATION Oh Venerable Sarasvati, you are tbe very essence of all joy. You are one with the Supreme Self. Your heart is delighted by being one with Bramha. Make my heart one with yours and make it enjoy what you yourself enjoy. aSTamI Rk / sarasvatI tvaM rasaina svena vidA brahmaNA''tmano mAM kRdhi pravettAram // brahmavidaM mAM kRdhi sandRzamRSi vAg vidA paramA puruSasya mAtA // 8 //

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156 chandodarzanama padapATha :- sarasvatI / tvam / rasaina / svana / vidA / brahmaNA / AtmanaH / mAm / kRdhi / pra'vettAram // brahma'vidam / mAm / kRdhi / sam'dRzam / RSim / vAk / vidA / paramA / puruSasya / mAtA // Oh Sarasvati ! make me a knower of the Atman or the Supreme Self by means of your intelligence, the intellectual power, the delight and the gift of poetry, all of which you have in abundance. Make me one who knows Brahma, like the Kshi or seer. Vak is the measure and the mother of Purusha, in virtue of the power of intelligence. anvybhaassym| he bhagavati ! tvaM sarasvatI svayaM rasAtmA sAnanda-saMvitsvarUpA asi, ata eva tvAM prati yAce, svena nijena rasena divyena vAgrasena vidA jJAnena brahmaNA pratyakSabrahmarUpeNa mantreNa ca mAM imaM AtmanaH sarvAntarAtmanaH pravettAraM prajJAtAraM kuru sambhAvaya anugraheNa, tathA mAM imaM tvadupAsakaM brahmavidaM sandRzaM samyagdarzinaM RSi mantradRzaM ca kuru sambhAvaya, "yaM kAmaye taM tamugraM kRNomi taM brahmANaM tamRSi taM sumedhAm " (R. maM 10-125-5) iti mantramukhena kRtAM nijAM pratijJAM satyamantrAM kuruSva iti RSiH prArthayate, yataH sA tvaM vAk eva purAtanA paramA zreSThatamA puruSasya mAtA asi iti // COMMENTARY-SUMMARY TRANSLATION Oh Venerable Sarasvati, you are yourself the soul of all delight and knowledge incarnate. Therefore, I make this humble request. By means of your power of speech and knowledge and mantra make me a good knower of Atman. I am your devotee and so, make me one who knows Brahma like a good seer, a seer of Vedic mantras. "Whomsoever I like and love, I would make him an 'ugra', the best one; I would make him a Brahma; I would make him a Rshi and I give him the best brain" ( Rg. 10-125-5). This is the promise of Brahma. Here is a prayer to Brahma or Sarasvati to make good that promise. navamI Rk / sarasvatI tvaM chandasA brahmaNA'ntaH saMvidA brahmaNastapasA''tmani // dRSTAraM kuru cchandasA mAmRSi vAg vidA paramA puruSasya mAtA // 9 //

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chandodarzanama 157 padapATha :- sarasvatI / tvam / chandasA / brahmaNA / antariti / sam'vidA / brahmaNaH / tapasA / Atmani // draSTAram / kuru / chandasAm / mAm / RSim / vAk / vidA / paramA / puruSasya / mAtA // Oh Sarasvati ! you inspire my inner self so that I can be the seer of mantras in metres. Inspire me with metrical knowledge, deep insight and endow me with the power of tapas (austerity). You are indeed Vak, the supreme measure and mother of Purusha on account of intelligence. anvayabhASyam / he bhagavati ! tvaM sarasvatI svayaM saMvidrapA satI chandasA gAyatrAdinA brahmaNA mantreNa chandaH saMhitena Atmani antaH parizIlitena tapasA brahmAtmanaH sAkSAtkArahetubhUtena kevalena vimarzana brahmaNaH sadvastunaH saMvidA samyagjJAnena chandasAM mantrANAM draSTAraM sAkSAtkAreNa anta zravaNena tatprAptAraM RSi mAM kuru sambhAvaya, anayA svasya RSitvaM yAcate brahmAtmanaH sAkSAtkAreNa, mantradarzanena ca, yataH sA tvaM vAgdevataiva puruSasya paramA zreyaskarI niHzreyasapradA hitatamA mAtA asIti // COMMENTARY SUMMARY TRANSLATION Oh Venerable Sarasvati, you are yourself knowledge incarnate. So, make me a seer of mantras in various metres like Gayatri, endow me with inner knowledge and tapas which leads to the realisation of Brahma. Make me a Kshi who can utter the mantras after hearing them within his own heart. This is a prayer to Sarasvati to make the devotee a Rshi or a seer. dazamI Rk / sarasvatI tvaM puruSe sve parame yad vA zraddhatse yathA vizvAsstmanA || satyena zraddhApayAsmai prati mAM vAg vidA paramA puruSasya mAtA // 10 // padapATha :- sarasvatI / tvam / puruSe / sve / parame / yat / vA / zrat / dhatse / yathA / vizva'thA / AtmanA /

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158 chandodarzanama satyenaM / zrat / dhaapy| asmai / prati / mahyam / vAk / vidA / paramA / puruSasya / mAtA // Oh Sarasvati ! just as you have supreme faith in your Lord, endow me with the same kind of faith in the Lord. You are indeed Vak, the supreme measure and mother of Purusha in virtue of intelligence. anvayabhASyam / he bhagavati ! tvaM sarasvatI svayaM rasamayI AnandAtmikA premasvarUpA satI sve nije parame puruSe yathA yena prakAreNa vizvathA AtmanA sarvaprakAreNa sarvAtmanA ca yat khalu tvaM zraddhatse zraddhAM bhaktiM dhArayase, tathA tayA vidhayaiva asmai tvadupAsakAya vAGmAtRbhaktiparAyaNAya mahyaM madarthaM zraddhApaya zraddhAM utpAdaya, yataH sA tvaM vAgdevataiva puruSasya paramA pUjyA zreSThatamA mAtA bhavasi iti // COMMENTARY-SUMMARY TRANSLATION Oh Venerable Sarasvati ! you are the very soul of delight and you are love incarnate. You have supreme faith in every way and with all your heart in your Lord. Let me, your devotee, have the very same kind of faith in the Supreme Being. ekAdazI Rk | sarasvatI tvaM satyaM hitaM paramaM mAmAdiza brahma brahmaNA''tmAnam // RjunA mAM supathA sAmnA praNaya vAga vidA paramA puruSasya mAtA // 11 // padapATha :- sarasvatI / tvam / satyam / hitam / paramam / mahyam / A'diza / brahma / brahmaNA / AtmAnam / / RjunA / mAm / su'pA / sAmnA / pra / naya / vAk / vidA / paramA / puruSasya / mAtA // Oh Sarsavati! teach me by means of mantras the Brahma, the Truth and that which is highly beneficial. Lead me by a straight and well-laid path. You are indeed Vak, the supreme measure and mother of Purusha, in virtue of your intelligence.

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chandodarzanam anvayabhASyam | he bhagavati ! tvaM sarasvatI jJAnAdisarvazaktipUrNA, ataH eva tvAM prati yAce sarvametat sattvam paramArthaphalaM satattvam, tathA hi-- satyaM yathArthaM zAzvataM nityaM vastutattvam dharmaM ca, paramaM hitaM hitatamaM paraM brahma pUrNaM vastu, tathA AtmAnaM tava mama ca sarveSAmapi antarAtmAnaM mahyaM madarthaM brahmaNA mantreNa Adiza zAsanarUpayA vAcA upAdiza-bodhaya, tathA RjunA saralena niSkaNTakena ca supathA sanmArgaNa sAmnA samabhAvena samAdhAnena ca mAM imaM praNaya preraya, samunnaya, yataH sA tvaM vAgeva puruSasya paramA hitatamA pUjyA mAtA'si iti // COMMENTARY-SUMMARY TRANSLATION Oh Venerable Sarasvati ! you are full of all powers, like Jnana (knowledge) and others. Therefore, I request you to show me the way to truth and to the supreme benefit, as well as Brahma. Show me by means of mantras the Brahmatma who is in you and me and all. Instruct me by correct directions. Likewise, by straight and a safe well-laid path, lead me quietly to the highest goal. dvAdazI Rk / sarasvati tvaM bhA'ya' mAM sutaM te brahma'Ne vA'ce brahma'Na'spata'ye' nama'H // ni dhe'hi' brahma'NA'''tmanya'ntaH sandazaM vAk pa'ra'mA jyoti'rvizva'sya darzayet // 12 // padapATha :- sarasvati / tvam / bhAvaya / mAm / sutam / te / brahmaNe / vAce / brahma'NaH / pata'ye / namaH // 159 ni / dhehi / brahma'NA / Atmani / antariti / sam'dRza'm / vAk / pa'ra'mA / jyetaiiH / vizva'sya / da'rzaya't // Oh Sarasvati! accept me as your own son. Salutation to Brahma, to Vak and to Brahmanaspati, your Lord the Supreme Purusha. Plant me in your own good self and invest me with the power of mantras and inner knowledge. You are indeed Vak, the light par excellence which illumines everything in this universe.

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chandodarzanam anvayabhASyam / he bhagavati ! tvaM sarasvatI svayaM vizvamAtA satI mAM imaM svaM nijaM sutaM bhAvaya AtmIyabhAvena tvatsuteSu yojaya - anugRhANa vAce, brahmaNe tubhyaM pratyakSa brahmarUpAye, tathA tava adhipataye brahmaNaspataye ca namaH paramapuruSAya astu, tathA mAM antaH sandRzaM samyadarzina sambhAvya ca brahmaNA mantreNa prajJAnena ca Atmani tvayi tathA sarvAntaryAmiNi paramAtmani nidhehi saMsthApaya, brahmAtmaniSThaM svayaM anubhAvaya AtmasAtkaraNeneti bhAva: || yataH sA tvaM parA vAgeva vizvasya asya samagrasyApi prapaJcasya jIvajAtasya ca darzayat avabhAsakaM jyotiH, tatparaJjyotiHsvarUpA sA parA vAg devatAtmA mAtA vizvamAtRtvasattvasampannA prabhavati iti || 160 || iti dvitIye'nuvAke dvAdazatamaM sarasvatIsUktaM samAptam || // iti dvitIyaH sArasvato'nuvAkaH sampUrNaH // COMMENTARY-SUMMARY TRANSLATION Oh Venerable Sarasvati! you are the mother of the whole universe. Accept me as your own son and count me among your sons. Salutations to Brahma, to you who are the visible Brahma and to Brahmanaspati, the Lord Supreme. Make me a good seer and one with deep insight who can know the All-Pervader through a mantra. You are the light par excellence, the goddess of Speech Supreme which can illumine and express everything in the universe. Thus ends the Twelfth hymn in the second Section. Thus ends the Second Section dedicated to Sarasvati.

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chandodarzanama 161 atha tRtIyaH brAhmaNaspatyaH anuvaakH| anuvAkaH 3 / sUktam 1 | RcaH 1-8 | brhmnnsptiH| prathamaM brahmaNaspatisUktam / brahmaNaspatibrahmaNA aSTau, devarAto vaizvAmitraH, brahmaNaspatiH, jagatI / THE RSHI IS DAIVARATA Now this the Third Section (Anuvaka ) concerns Brahmanaspati Section III: Hymn 1: Riks 1-8-BRAHMANASPATI. 1 Hymn is on Brahmanaspati. This hymn beginning with 'Brahmanaspatir Brahmana' contains eight Rks. Daivarata Vaisvamitra is the Rshi. Brahmanaspati is the god and the metre is Jagati. atha prathamA Rk / brahmaNaspatibrahmaNA''tma hoti brahma vizveSu bhuvaneSvAhitaM yat // sa imA vizvA bhuvanA'bhi pazyati sa idaM jajJAnaH sa u veda vizvam // 1 // padapATha :- brahmaNaH / ptiH| brahmaNA / Atman / juhoti / brahma / vizveSu / bhuvaneSu / A'hitam / yat / / saH / imA / vizvA / bhuva'nA / abhi / pazyati / saH / idaM / jjnyaanH| saH / Um iti / veda / vizvam / / Brahmanaspati sacrifices or merges himself like an oblation, in himself, by uttering Brahma' which word pervades all these worlds. He visualises and sees all these worlds. Since he is the creator he knows them all. anvymaassym| athAtra vizveSu bhuvaneSu sarvata: AhitaM samantAt vyAptaM yat svayaM vizvaikakAraNarUpeNa sarvatrApi anusyUtaM vitataM brahma vizvarUpaM bhavati, "sarva khalvidaM brahma" iti ca aupaniSadaM brAhmaNam (chAM. u. 3-14 - 1). tathA kAryarUpeNa vistRtaM tadidaM sarvamapi brahmarUpaM jagat pralayAnte brahmaNaspatiH brahmaNaH vedasya jJAnasya tathA zabdabrahmaNaH vAgrapasya ca adhipatiH saH parokSasattvasiddhaH kevalaM cetanAtmA paramaH puruSaH brahmaNA jagabIjAtmakena zabdabrahmarUpeNa mantreNa Atman sve cetane Atmani svasmin juhoti samarpayati havanarUpeNa, AtmanaH sakAzAd vAcakazabdazaktimukhataH vAksattvAt prasRtaM idaM vizvaM Atmanyeva punaH CD-21

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162 chandodarzanam zabdamukhenaiva pratyupasaMharatIti bhAvaH // saH brahmaNaspatiH imAni vizvAni bhuvanAni tAni Atmani anta: upasaMhRtAnyapi abhi abhitaH vizvato rUpeNa pazyati Atmani pUrva bIjarUpeNa avaziSTam , pazcAt kAryarUpeNa vizvato mukhena vistRtam, tathaiva punaH Atmani upasaMhRtaM ca vizvaM tatsAkSibhUtaH san jAnAti, sa eva idaM vizvaM jajJAnaH utpAdayan-AviSkurvan svayaM vizvato rUpeNa Avirbhavan saH tadidaM vizvaM veda jAnAti, tasmAt saH sarvajagatsRSTisthiti-pratyupasaMhArAdhiSThAnabhUtaH sarvajJaH sarvazaktimAMzca bhavatIti // ___COMMENTARY-SUMMARY TRANSLATION Brahma pervades all these worlds as he is the cause of all. Cf." All this is Brahma" (Ch. Up. III -14-1). Further, as it has emerged from Brahma this expansive universe is Brahma only. This is gathered back, at the time of each dissolution by Brahmanaspati, the lord of Vak, who is Veda, the knowledge, and Brahma in the form of Sabda, the word-power. He is Chetana or the principle of consciousness. By means of Brahma, i. e., the mantra in the form of Sabda-Brahma, which is the cause of the universe, Brahmanaspati sacrifices or merges (like an oblation offered in the sacrificial fire) in himself, that which has come out from him in the form of the word. He reabsorbs everything into himself. Brahmanaspati, sees everything which he has absorbed into himself, in the form of cause and effect (as cause it exists in him, and as effect it expands as the universe ). He sees both of them because, he is the witness, Sakshi, who is not interested in either. He knows all this because he creates all this Therefore he it is, who is the repository where the creation, maintenance and dissolution of this universe occur. Brahmanaspati, the primal Cosmic Energy creates everything through word power. Thus goes on the Cosmic Cycle. He is omniscient and omnipotent. dvitIyA Rk / brahmaNaspatirjanitA jAyamAno vizvA brahmANi dhamati sa~rarANaH // divA pRthivyA sa idamuntarikSe brahmaNaspatiH samI brahmaNA'dhamat // 2 // padapATha :- brahmaNaH / patiH / janitA / jAya'mAnaH / vizvA / brahmANi / dhamati / sam'rarANaH / / divA / pRthivyA / saH / idam / antarikSe / brahmaNaH / ptiH| sam / Im iti / brahmaNA / adhamat //

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chandodarzanama 163 Brahmanaspati is the Creator and the self-created. While taking form he roars and breathes forth loudly all the sounds and words and mantras, throughout the heavens, the sky and the earth. Brahmanaspati breathed out this universe as the mantra "Im.' anvybhaassym| sa: brahmaNaspatiH janitA vizvasyAsya jagataH janayitA san , tathA jAyamAnaH svayamapi vizvato rUpeNa Avirbhavan prakAzamAnazca san saMrarANaH vizvavibhavArthaM svasya parayA vAcA saMsvaran , vizvAvizvAni brahmANi chandomayAni mantrAtmakAni tattadbIjAtmakazabdajAtAni dhamati dhamanavat cetanAzakteH ucchvAsataH phUtkArataH zabdAyate // sa: brahmaNaspatiH divA uparitanayA AkAzAtmikayA pRthivyA adhastanayA ca bhasrAyAH pakSadvayarUpAbhyAM dyAvApRthivIbhyAM "I" ImityanukaraNAtmakena brahmaNA guptapraNavAtmakena mantrarUpeNa akSareNa zabdarUpeNa nAdabrahmaNA antarikSe idaM dRzyamAnaM vizvaM jagat samadhamat dhamanataH ucchrAsataH svayameva tat utsasarja, asmin artha RGmantravarNo'pi asti "brahmaNaspatiretA saGkAra ivaadhmt| devAnAM pUya' yuge'sataH sadajAyata" iti (R. maM. 10-72-2) // etena tasya brahmaNaspate: cetanAzakte: vAksvarasya dhamanataH asataH iva vidyamAnasya jagataH AvirbhAvaH AdisRSTau babhUveti sidhyatIti // COMMENTARY-SUMMARY TRANSLATION Brahmasnaspati is the creator of this universe. While he was being born that is, while he was expanding himself into this universe, he roared with his supreme word-power for this expansion; his roar issued forth in the form of all the composed Rks and their seed-letters. His breathing out was loud. Brahmapaspati used the sky and the earth as the sides of bellows. He created the -- Im' sound, the onamopoetic syllable, the secret Pranava Im', the sound-form of Brahma. And he created this visible universe in mid-air by this -- Im' mantra. Cf. " Brahmanaspati forged this universe like a blacksmith blowing the bellows. In the former ages of gods, existence came out of non-existence." (Rg. X-72-2). tRtAyI Rk / brahmaNaspatiyanmadhunA rasena yoyupad vizvA bhuvanAni santmanA / sa id vizvasmA amRte sammadAya jIvAtave bRhate vizvasaMsade // 3 //

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chandodarzanam brahma'NaH / partiH / yat / madhu'nA / rasaina / yoryupat / vizvA / bhuva'nAni / sam / tmanA // sH| it / vizva'smai / amRte / sam madAya | jI'vAta've / bR'ha'te / vi'zva'sa'dai // Brahmanaspati invested all the worlds with sweet joy, and with a soul (consciousness). He invested them with life and knowledge for attaining immortality, and Brahmanaspati who is competent to bestow the highest abode to all. 164 padapATha : anvaya bhASyam / saH brahmaNaspatiH svayaM parokSa: san yat yasmAt kAraNAt vizvAni bhUtAni acetanAni tmanA AtmanA - cetanena vastunA tathA svena madhunA vizvapriyeNa rasena jJAnena AnandAdinA casaM samyaktayA yoyut saMyojayAmAsa - sacetanaM saJcetanaM ca sambhAvayAmAsa iti bhAvaH // saH it sa eva vizvasmai asmai jagate amRte amRtatvArthaM sammadAya praharSAya paramAnandAdirasAnubhavArthaM jIvAtave saJjIvanArthaM ca, tathA bRhate bRhattarAya sadarthAya paramArthAya vizvasaMsade vizvAspadArthaM ca alaM paryAptaM bhavatIti tadabhiprAyaH, tasya brahmaNaspatereva jJAna-kriyAcetanAnandAdikayA citkalayA imAni sarvANi bhUtAni ceSTante hRSyanti jIvanti amRtatvaM ca prAptavantIti bhAvaH // COMMENTARY-SUMMARY TRANSLATION He is Brahmanaspati, the great unseen cause from whom all derive the power of consciousness and happiness so universally loved. It is he certainly who endows all with everything for becoming immortal and happy beyond measure. Brahmanaspati alone is competent to bestow the heavens or the great abode to all. The gist of all this is that all these beings can be active, enjoy, live and be immortal if they can even share an iota of Jnana (knowledge), kriya (activity), chetana ( consciousness) and ananda ( joy ) of Brahmanaspati. caturthI Rk / yo de'vAnAM' de'vata'ma'H sanda'dhAti dRze vizvasmai suma'tiM cekitAnaH || a yajJAnAM varUthaM tamagriyaM - brahma'Na'spati' brahmaNA sande'vasya // 4 //

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chandodarzanama 165 padapATha :- yaH / devAnAm / deva'tamaH / sam / dadhAti / dRze / vizvasmai / su'ma tim / cekitAnaH // agraMm / yajJAnAm / varUtham / tam / agriyam / brahmaNaH / patim / brahmaNA / sam / duvasya // Brahmanaspati is the highest of the gods; he is in possession of all sound knowledge, so that all the beings in the world may be able to get it from him. Therefore, Brahmanaspati, who is foremost in promoting sacrifices and who is the greatest among gods should be served by uttering mantras. anvayabhASyam / yaH brahmaNaspatiH devAnAM devatAtmanAM agnisUryAdInAM devatamaH zreSThatamaH paramaH sarvadivyasattvapUrNaH, sarveSAmapi devAnAM paramaM daivatamiti yAvat , cetitAnaH jAnAnaH svayaM sarvajJaH prajJAnarUpaH san vizvasmai jagate sarvasmai jIvajAtAya ca dRze dRSTuM sarvAntarAtmavastusAkSAtkArArtha sumatiM samyagjJAnaM jJAnavijJAnArthI cicchaktisamarthA sanmatiM ca sandadhAti upAsakebhyaH dAntuM sandhArayati dadAti ca sadanugraheNa, ata: agraM zreSThaM prathamaM santaM yajJAnAM jJAna-bhAvanAkRtirUpANAM sarveSAM yajJasattvAnAM varUthaM abhivardhakaM agriyaM agre sthitaM agrapUjAhaM taM tAdRzaM parokSasiddha brahmaNaspatiM brahmaNA pratyakSazabdabrahmarUpeNa mantreNa sanduvasya paricara upAsva ityupadezaH atra "duvasyatiH paricaraNakarmA " iti yAskaniruktam // "yakSvAmahe saumanasAya rudraM namobhirdevamasuraM duvasya (R. maM. 5-42-11)" iti RGmantravarNa tadanuzravaNaM sarvataH pradhAnam // COMMENTARY-SUMMARY TRANSLATION ___He is the greatest of gods; He is himself superior to all gods. He is himself an all-knower. He holds within himself all knowledge so that he may give that knowledge to his devotees. So, he is the best and the first of all gods. He is the promoter of 'yajna' or sacrifice in the form of Jnana (knowledge), Bhavana (feeling) and Kriya (action). He is in the front rank and deserves all honour. Such is Brahmanaspati. Though he is not visible, serve and worship him with mantra which is Brahma itself in the form of 'word'. Cf. In Yaska's Nirukta 'Duvasyatih' means service. So also see Rgveda 5-42-11. paJcamI Rk / brahmaNaspateryadu karvamagriyaM satyadharman vizvasmai sarvAtaye //

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166 chandodarzanam tad vizveSAma'mRtAMnA divaspara jIvAtave sammadhuno'mRta bhuva't // 5 // padapATha :- brahmaNaH / pteH| yat / Um iti / kavaMm / agriyam / satya'dharman / vizvasmai / sarva'tAtaye // tat / vizveSAm / amRtAnAm / divaH / pr| jIvAtave / sam / madhunaH / amRtam / bhuva't / / Brahmanaspati's first and foremost action for Satya (truth ) and Dharma (law ) for the welfare of the universe and for the betterment of all was performed in the highest sky, beyond the grasp not only of the mortals but of the immortals also. It is eternal and the sweetest of all. anvayabhASyam / he satyadharman nityasiddhasatyasvabhAva athavA luptasaptamyantaM padaM satyadharmaNi satyadharmArthaM satyadharmANAM madhye vA, vizvasmai jagate vizvahitArthaM vA sarvatAtaye sarvapuruSArthasiddhaye ca brahmaNaspate: tasya tava yat apriyaM zreSThatama prathamaM karvaM kartavyaM kRtaM kRtyamasti, tat vizveSAM eteSAM manuSyAdInAM sarveSAM prANinAM amRtAnAM devAnAM evaM sarveSAM jIvAnAM divaH lokatrayAdapi pari upari parataH paritazca uccataraM vyAptyA jIvAtave nityaM saJjIvanAya madhunaH priyAt sarvasmAt rasAdapi amRtaM amRtavat zAzvataM sukhazAntirasapradaM saM bhuvat samabhavaditi || tasya brahmaNaspate vedamukhena kRtaM sarvAtmanA sampannaM sarvajJAnasattvaprakAzanameva sarveSAM jIvAnAM prajJAnAya saJjIvanAya amRtatvAdiparamArthAbhyudayAyaiva kAraNaM paramamAspadaM babhUveti / COMMENTARY-SUMMARY TRANSLATION Satyadharma may be taken as a vocative or a locative without suffix. It means that Satya and Dharma are his very nature. For the welfare of the world and for the highest realisation, Brahmanaspati did something. It was the best and first of his actions. That action was beyond all these mortal creatures and all the immortal ones. It has the power to give life to all. Further, it is sweeter than the sweetest of things. It is sweet like ambrosia, eternal and pleasant. The gist is that the first action of Brahmanaspati, namely creation of the Vedas, is the prime instrument for promoting all knowledge, giving all life and immortality to all the beings in this universe. SaSThI Rk / brahmaNaspaterbrahmaNA saMvidAnA brahmedaM vizvaM dadhati brahma bhUmaM //

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chandodarzanam 167 brAhmaNAsaste amRtAso bhavanti sanduhAnAH sudhyo 3 madhu mahaspari // 6 // padapATha :- brahmaNaH / pataiH / brahmaNA / sm'vidaanaaH| brahma / idam / vizvam / dadhati / brahma / bhUmaM // brAhmaNAsaH / te / amRtAsaH / bhavanti / sam'vuhAnAH / su'dhyaH / madhu / mhH| paraM // Those who know Brahmanaspati through the mantra, which is the word giving the knowledge of Brahmanaspati, sees this universe as Brahma and attains Brahma which is immortal and infinite. Those wise men who know Brahma shed all around great joy or sweet beatitude. anvayabhASyam / brahmaNaspateH tasya brahmaNA vedena jJAnena mantrarUpeNa ca saMvidAnAH tat paraM vastutattvaM anubhUtyA samyak svaM nijaM jAnAnA: idaM pratyakSasiddhaM vizvarUpaM brahma, tathA bhUma brahma bhUmAtmakaM AnandarasasvarUpaM paramaM brahma dadhati dhArayanti sAmarasyena anusandadhatIti yAvat, te ta eva brAhmaNAsa: brAhmaNAH brahmavidaH sudhyaH sudhiyaH buddhiyogena siddhAH santaH pari paritaH mahaH mahattaraM tejomayaM madhu priyaM amRtaM parabrahmatattvAnubhAvAnandarasaM sanduhAnAH samyak prakAzanena sarvatra sarvebhyaH vitarantaH amRtAsa: svayaM amRtAtmAnaH muktapuruSAH bhavantIti // asminnarthe prasiddhArtho'yaM RmantravarNaH-" yatrAnandAzca modAzca mudaH pramuda Asate || kAmasya yatrAptAH kAmAstatra mAmamRtaM kRdhIndrAyendo parisrava " (R. maM. 9-113-11) iti // atra indrAtmanaH brahmaNaspaterevedaM paramaM sattvamiti RSiraya yogena sampazyatIti hRdayam // COMMENTARY-SUMMARY TRANSLATION Those that become wise by the knowledge of mantras and the knowledge of Brahmanaspati, attain the visible Brahma in the form of the universe and also the Brahma invisible, Brahma beyond the visible universe. Those wise men, shed all around them the illuminating essence of knowledge; they become the Brahma; the knowers of Brahma become immortal and they are souls who have attained salvation. saptamI Rk / brahmaNaspatimIyuSI vAcametAM pratIcI viprAH sandhiyA zRNotana //

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168 chandodarzanama chandasstubhamRkvatI jagatIM yadI vAcaM dhiyA kRNute brahmaNaspatiH // 7 // padapATha :- brahmaNaH / patim / IyuSIm / vAcam / etAm / pratIcIm / viprAH / sam / dhiyA / zRNotana / / chandaH'stubham / RkvatIm / jagatIm / yat / Im iti| vAcam / dhiyA / kRNute / brahmaNaH / ptiH|| You, wise men listen attentively to this Vak or speech which seeks to express Brahmanaspati himself. He through his own power of intellect gives shape to this Vak or word. It is in the form of Kks which are in Jagati metre. anvayabhASyam / brahmaNaspatiM taM paramaM puruSaM IyuSIM prAptakAmAM etAM mantrAtmikAM pratIcI pratyaGmukhAM pratyagAtmasvarUpAM ca parAM vAcaM he viprAH ! medhAvinaH jJAninaH ! yUyaM dhiyA buddhyA antarmukhayA saM zRNotana samyaktayA zRNuta, yat yasmAt kAraNAt chandasstubhaM chandasaH stavanarUpAM vedAtmikAM RkvI RgrapAM RmantralakSaNasampannAM gAyatryAdivaidikacchandonibandhanasiddhAM jagatI dvAdazAkSarasahitaiH caturbhiH pAdaiH saMhitAM I enAM parAM vAcaM saH brahmaNaspatireva sarveSAM mUlAdhAre pratiSThitaH san dhiyA buddhayA prajJAnena ca kRNute kurute svayameva sUkSmarUpeNa prerayatIti / / COMMENTARY_SUMMARY TRANSLATION This Vak in the form of mantra, desires to express Brahmanaspati. It has turned inward to do so. She is herself as it were the second Atma of Brahmanaspati. This supreme Speech, you the wise ones, hear with attention, because she is in the form of Veda full of the characteristics of Rgveda. She shares all metrical beauties of Gayatri etc. She appears in Jagati metre, with twelve syllables a line and has all the four lines. This supreme Vak was given life and shape by Brahmanaspati, who is in the Muladhara (the solar plexus ) in the body. It is endowed with intellect and highest knowledge. Brahmanaspati inspires Vak in the form of fine vibrations. aSTamI Rk / brahmaNaspateryaH samidaM gRNAta zradasmai dAno'mRtaM nAma guhyam //

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chandodarzanam tasyedu' vizva'mi'daM bha'vAti bhadraM brahma' tadA'jyoti'rvizva'sya da'rzayat // 8 // papAThaH- brhm'nnH| p'taiH| yH| sam / i'dm| gR'NAti' / zrut / asmai / dadhA'naH / amRta'm / nAma' / guhya'm // I 1 tasya' / it / U'm iti' / vizva'm / idam / bhavati | bhadram | brahma' / tat / i'mti'| jyoti' / vizva'sya / da'rzaya't / / 169 For him only, who believes in Him and praises Him with the secret and eternal name of Brahmanaspati, the mystic symbolic word Im, this universe is rendered wholly auspicious. That Brahma in the form of Im is the resplendent light which illumines all in the universe. anvayabhASyam / yaH upAsakaH brahmavidyAsAdhanaparAyaNaH sAdhakaH asmai satyAtmane brahmaNaspataye zraddadhAnaH zraddhAM dhArayamANaH tasya brahmaNaspateH Im ityanukaraNAtmakaM guptapraNavasvarUpaM,- tathA amRtaM amRtAtmasattvasvarUpaM vAcyArthAtmanA tAdAtmyasiddhaM guhyaM guptataraM vAcakaM nAma ekAkSaraM nAma - bIjamantraM sagRNAti saMstauti, tasya it tasyaiva sAdhakasya idaM vizva sarvaM jagat bhadraM kalyANapradaM bhavAti bhavati, na tu anityatayA bhAsate, nApi viSamatayA bAdhate, api tu sAkSAd brahmAtmasvarUpeNaiva bhAtIti bhAvaH // (C evaM tat i iti vAcakarUpaM akSaraM pratyakSaM brahmaiva bhavati, vAcya-vAcakayoH tAdAtmyAt, abhedanyAyAd vA," tasmAt I iti tadvAcakaM nAmamantrAkSaraM brahma, tathA tadvAcyArtharUpaM paraM brahma, iti tatsAmarasyena siddhaM sat vizvasya sarvasyApi jagataH tathA sadvastuno'pi darzayat prakAzakaM svayaM parajjyotireva bhavati, tatparaJjyotiH svarUpaH sa brahmaNaspatiH iti // asmin artha kecid RGmantravarNAH eva pratyakSapramANabhUtAH santi // tathA hi adhibhautikasya jagataH IGkAreNa nirdezaH // " ya IM cakAra na so asya veda ya IM dadarza hiruginnu tasmAt " (R. maM. 1-164-32 ) iti // parokSasya paramAtmanaH nirdezo'pi bhavati IGkArAkSareNa // tisro mAtRstrIn pitRRn bibhradeka Urdhvastasthau nemavaglApayanti " (R. maM. 1-164-10 ) iti // atra na I iti padavibhAgAt I iti akSaraM labhyate, tasya- paravastunidarzakatve'pi mantratvaM vAgrUpatvaM ca vastusiddhameveti gamyate taduttarArdharcena, vizvavidaM vAcamavizvaminvAm " iti // 66 " mantrayante divo amuSya pRSThe 66 evameva aparokSasya antarAtmano'pi nidarzaka: IGkAraH spaSTataraM anuzrUyate // ya IMciketa guhA bhavantam " (R. maM. 1-67-7 ) iti // tasyApi vAgrUpatvaM uttarArdhace CD-22

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170 chandodarzanam 23 66 " " dhArAM Rtasya " iti padayugena gamyate || atra " zlokaH dhArA iti ca dhArAzabdasya vAGnAmasupAThAd vAgrUpatvam, A yaH sasAda dhArAmRtasya, iti taduttarArdha tadanuzravaNam // tatrApi guhyasya RtasyApi antarAtmanaH sambandhAt vAcaH tadIGkArAtmakatvaM saGgacchate // Rtasya tanturvitataH pavitra A jihvAyA agre varuNasya mAyayA " iti tadanuzravaNAt (R. maM. 9-73 9 ) // so'yamoGkAraH yajurmantre spaSTamanuzrUyate " IGkArAya svAhA IGkRtAya svAhA " ( tai. saM. ) iti ca // 66 // iti tRtiye'nuvAke prathamaM brahmaNaspatisUktam samAptam || COMMENTARY-SUMMARY TRANSLATION On that devotee alone who is bent on getting to the very root of Brahma Vidya and who believes in Brahmanaspati, this IM which is the hidden aspect of Pranava, bestows immortality. To that aspirant, this whole universe becomes auspicious. It does not show him its fleeting and seamy side; nor does it worry him with its inequalities. On the other hand, to him it shows itself as Brahma. Thus that IM is the expression of that eternal Brahma, which is ever present before the eye. "Vachya-vachaka are identical and not different. Therefore, IM is Brahma itself which is its expression and it expresses Brahma, the supreme, as it is identical with it. It illumines all. Cf. "He stood up all alone, bearing all the three mothers and the three fathers. None can exhaust (harm) Him" (Rg. I-164-10). "Who knows Him hidden in the cave?" (Rg. I-67-7). These mantras are vindication of the statement above. Thus ends the first hymn in the third Section. atha dvitIyaM brahmaNaspatisUktam / anuvAkaH 3 / sUktam 2 | RcaH 1-8 namo brahmaNaspataye aau, devarAto vaizvAmitraH, brahmaNaspatiH, tRtIyA paJcamI saptamI ca tisraH sArasvatAzca, jagatI / Now the Brahmanaspati Sukta, Second in Third Anuvaka Section III, Hymn 2, Riks 1-8 - BRAHMANASPATI. This hymn beginning with "Namo Brahmanaspataye" contains eight Rks. Daivarata Vaisvamitra is the Rshi. Brahmanaspati is the god; Sarasvati is the goddess for the three following Rks, 3rd, 5th and 7th. And the metre is Jagati for all.

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chandodarzanama 171 atha prathamA Rk / namo brahmaNaspataye brahmaNe'smai nama Atmane puruSAya parasmai // vAcA brahmaNA vizvA rAjamAna brahmaNA taM prapadye brahmaNaspatim // 1 // padapATha :- namaH / brahmaNaH / pataye / brahmaNe / asmai / namaH / Atmane / puruSAya / parasmai // vAcA / brahmaNA / vizva'thA / rAjamAnam / brahmaNA / tam / pra / padye / brahmaNaH / patim // Salutation to this Brahmanaspati, to Brahma, to Atma the essence of consciousness, and to the supreme Purusha ( the Supreme Person). I attain Brahmanaspati, who shines gloriously with the power of Vak, the manifest Brahma in the form of mantra (the word ). anvayabhASyam / brahmaNaspataye pratyakSabrahmaNaH vAcaH adhipataye asmai sarvAntaHsaMsthitAya mukhyaprANarUpAya namaH, tathA parasmai brahmaNe Atmane pratyagAtmane cetanAya puruSAya namaH, brahmaNA pratyakSeNa vAcA parayA zaktyA nijayA brahmAtmavAcikayA vizvathA sarvathA vizvato mukhena svarUpeNa rAjamAnaM dedIpyamAnaM taM paraM brahmaNaspatiM brahmaNA tasyaiva mantramukhena prapadye prApnomIti // COMMENTARY-SUMMARY TRANSLATION Salutation to this Brahmanaspati, who is Brahma the lord of Vak, and one who is the innermost main vital breath of all. Likewise, salutation to Atman the invisible Purusha who animates all and pervades everything. Vak, the supreme power is manifest Brahma. She expresses Him and He glories with her. He is Brahmanaspati whom I attain by the help of His own mantra dvitIyA Rk / brahmaNaspate tvaM ca vAk ca saMhito dampatIvaiva bhavatho yuvAM mithaH //

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172 chandodarzanama vAcA sAmnA'nvabhavastvameka samaM vAga vidA samAnA puruSasyAtmA // 2 // padapATha :- brahmaNaH / pate / tvam / ca / vAk / ca / sam'hitau / damrpatI iveti dampatI'iva / bhavathaH / yuvAm / mithaH // vAcA / sAmnAM / anu / abhavaH / tvam / ekam / samam / ____ vAk / vidA / smaanaa| puruSasya / AtmA // Oh Brahmanaspati ! you and Vak are one and united. You are one like husband and wife. You experience your total union with Vak who is your equal in every respect. Vak is indeed equal to Purusha, in fact She is His very soul. anvayabhASyam / he brahmaNaspate ! tvaM puruSasattvaH san vAk ca zaktisattvA satI saMhitau tAdAtmyena saGgatau santau yuvAM dvau dampatI ivaiva strI-puruSavat jAyApatIvat eva mithaH parasparaM prabhavathaH sarvatra IzAthe sarvAn niyantuM prasavituM ca samathau staH iti bhAvaH // he brahmaNaspate ! tvaM vAcA saha sAmnA samAnayogena samaM samAnabhAvasampannaM ekaM ekasattvakaM anvabhavaH ekIbhAvaM sampanno'si, tasmAt sA vAk tvayA saha samAnA satI puruSasya tava hRdA hRdayena sammilitA ca satI AtmA zarIraM tathA antaraGgAtmikA tvadardhAtmikA tvadantarAtmaiva bhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh Brahmanaspati ! you are a male and Vak who is your power is a female. So, you two are one and harmoniously united. You two are identical and behave like man and woman, husband and wife. You two together can master everything in the world. Oh Brahmanaspati, Vak is your equal in all respects and so is one with you and you enjoy that oneness. Vak is certainly the equal of Purusha, in fact the very soul of Him. tRtIyA Rk / sarasvati tvaM ca brahmaNaspatizca mithunA'nvitau stho rasaina sAmnA''tman || brahmaNA puruSeNAnvabhavaH svAtmya puruSaH san sa sAno vAca AtmA // 3 //

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chandodarzanam padapATha :- sarasvati / ttram / ca / brahma'NaH / patiH / ca / mithunA | anu' / itau / sthaH / rasaina / sAmnA / Atman // brahmaNA / puruSeNa / anu' / abha'vaH / su'Atmya'm / puru'SaH / san / saH / samAnaH / vAcaH / AtmA // essence. Oh Sarasvati! you and Brahmanaspati are like a united couple equal in You two are united in the inner-most Soul. You are one with your Lord Brahma and experience that union. Thus, the Purusha is your equal and also your soul. anvayabhASyam / sarasvati ! tvaM tathA brahmaNa: pratyakSa brahmarUpAyAH tava patizca Atman antarAtmani samaM samabhAvena sAmnA rasena sAmarasyena tAdAtmyena samanvitau sthaH, tava puruSeNa patyA brahmaNA parameNa tvaM sAtmya tAdAtmyaM anvabhavaH pratiprAptA asi, ata eva saH puruSaH tvatpatiH sarvatrApi samAnaH san vAcaH tadvAcakazakteH tava AtmA antarAtmasvarUpaH svayaM anAdisiddhaH iti || COMMENTARY--SUMMARY TRANSLATION Oh Sarasvati! you are united with your Lord Brahma in the inner-most soul most harmoniously. You are experiencing that union with Him who is your lord and equal in all respects. He is your Soul and you are His power who can express Him. caturthI Rk / brahmaNaspate tvaM pa'ra'maM brahma satyaM 173 vAk ca' sa'tI vR'ha'tI pra'tyakSaM brahma' // vA'cA vi'zvathA'bhyuda'gAt sa puruSo vAgU vidA samAnA puruSasyAtmA // 4 // padapATha :- brahmaNaH / pate / tvam / paramam / brahma / satyam / vAk / ca / satI / bRhatI | pratyakSam | brahma | vAcA / vizvathA / abhi / ut / agAt / saH / puruSaH / vAk / vidA | samAnA / puruSasya / AtmA //

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174 chandodarzanama Oh Brahmanaspati! you are the supreme Brahma, the Truth. Vak who is your consort is all-pervading and is the manifest Brahma. That Purusha (Brahmanaspati) manifested Himself in all forms through Vak. Vak indeed is the equal and soul of Purusha. anvybhaassym| he brahmaNaspate ! tvaM tat parokSasiddhaM satyaM satyAtmakaM paramaM pUrNa brahmaiva asi, sA tava satI vAcakazaktirUpA vAk parAnAmnI bRhatI akhaNDA nAmarUpAdibhiH sarvairapi guNaiH vyApakA pratyakSaM brahma sAkSAd brahmAtmikA, tayA vAcA vAGmukhena saH paramaH puruSaH vizvathA vizvatorUpeNa abhyudagAt prAkAzyaM iyAya, tasmAt sA vAk pratyakSasiddhA tena puruSeNa parameNa AtmanA samAnA satI tasya hRdA hRdayena yuktA hRdayAtmikA ca sampannA AtmA zarIraM tadardhAigAtmikA tadantarAtmaiva bhavasIti // COMMENTARY-SUMMARY TRANSLATION Oh Brahmanaspati ! you are that invisible Truth, the supreme and perfect Brahma. She is your consort as the power of expression. She is Vak by name, she pervades everywhere and is manifest Brahma. Through her, the Supreme Purusha assumed omnifarious forms and became manifest. Vak is evidently manifest and is equal to Him. She is His body and soul also. paJcamI Rk / sarasvati tvaM pratyakSaM brahma satI prati bodhayasi brahma satyaM param // brahmaNA vAg vizvA'bhyudaMgAt parA puruSaH san sa samAno vAca AtmA // 5 // padapATha :- sarasvati / tvam / pratyakSam / brahma / stii| prati / bodhayasi / brahma / satyam / param // brahmaNA / vAk / vizva'thA / Abhi / ut / agAt / parI / puruSaH / san / saH / samAnaH / vaacH| AtmA / / Oh Sarasvati ! you are the manifest Brahma and are able to show the path to attain the unmanifest, great Brahma, the Truth. Being inspired by Brahma, Vak or the power of speech assumed the form of the manifest universe. The Purusha himself is, as it were, Vak and the soul of all.

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chandodarzanama 175 anvybhaassym| he sarasvati ! tvaM svayaM pratyakSaM brahmaiva satI vidyamAnA tat parokSaMsiddhaM paraM brahma vastu satyaM yathArthaM sadrapaM bodhayasi pratyAyayasi paraM prati jJApayasi, anyasmai bodhayasIti bhAvaH, tena brahmaNA parameNa preritA sA vAk parA vyApakA satI vizvathA vizvarUpeNa yogAt nAmarUpAdyAtmanA abhi abhitaH tattannAmAtmikA udagAt sambabhUva, tasmAt saH paramaH puruSaH vAksaGgamena saha yogAt tatsamAnaH san vAcyArtharUpa: san Avirbhavati, vastutaH saH cinmAtrasattAtmakaH san nAmarUpAdyatIta: eveti bhAvaH, ataH vAcaH tasyAH saH AtmA AntaratamaH kevalaM cetanAsattvaH iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you are evidently Brahma the manifest and as such you can lead one to that invisible supreme object which is self-existent. When inspired by Him, Vak assumes name and form and manifests herself as innu merable objects. So, He, when united with Vak, manifests Himself through her. Factually, He is pure knowledge itself, beyond all name and form. So, He is the soul of Vak which expresses Him. SaSThI ak / brahmaNaspate tvaM parame vyomani sannamAtraH sannayA vAcA puruSaH // svato na prati padyase parazcito vAg vidA samAnA puruSasyAtmA // 6 // padapATha :- brhmnnH| pataiH / tvam / parame | vi'omani / san / amAtraH / san / apAt / vAcA / puruSaH / svataH / na / prati / padyase / prH| citH| vAk / vidA / smaanaa| puruSasya / AtmA // Oh Brahmanaspati! you pervade the highest space. You are immeasurable and without any division in you, you stand united with Vak. You are beyond the power of consciousness and are unattainable. It is indeed Vak which is equal to the Purusha and is His very soul.

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176 chandodarzanam anvayabhASyam / he brahmaNaspate! tvaM parame vyoman vyomani nije parame pade tata: vyAptaH san amAtraH mAtrayA mAnena maryAdayA ca rahitaH, apAt aMza-pAda-nAma-rupAdiguNavizeSaiH atItaH san puruSaH parama: tvaM vAcA parayA zaktyA nijayA saha pratitiSTasi, ataH tvaM citaH cetanAzakterapi para: san sattAmAtreNa siddhaH na pratipadyase naiva prApyase, "brahmaNaspatiH" nAmamAtreNa nirdiSTaH tathA vAcA upadiSTo'pi tathA zruto'pi zrutimukhena svarUpato vastuto bhAvena budhyA ca sa: nAvagamyate iti bhAvaH; tasmAt sA vAgapi tvatsamAnA satI tasya puruSasya tava hRdayena samanvitA sA AtmA zarIraM antaraGgAtmikA tvatsvarUpasattvaiva bhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh Brahmanaspati ! you are in your highest abode, the mighty space. You are immeasurable and without any parts. You cannot be known. You remain as such in spite of your company with Vak, who is your own power. So you are beyond even the power of consciousness. You are unattainable. Though referred to by the word Brahmaraspati, you cannot be known as you actually are. Vak, however is your equal. She is your body and soul. saptamI Rk / sarasvati tvaM puruSe sve parame sAmnA svena rasenAhitA''tmani // amAtrA vAgapadI sA'nabhidhA'si puruSaH san sa samAno vAca AtmA // 7 // padapATha :- sarasvati / tvam / puruSe / sthe / prme| sAmnA / sven| rasaina / A'hitA / Atmani // amAtrA / asau / apI / sA / anabhidhA / Asa / puruSaH / san / saH / samAnaH / vAcaH / AtmA / / Oh Sarasvati ! being equal to Him in essence, you, like a wife, are united in joy and harmony with your own Purusha, the Atman Supreme. You too are immeasurable, indivisible and nameless. Purusha, the unmanifest, is. equal to Vak, the manifest, and is her soul.

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chandodarzanama 177 anvybhaassym| he sarasvati ! tvaM sve nije parame puruSe brahmAtmani svena nijena rasena premNA Anandena sAmnA sAmarasyena samAnabhAvena ca AhitA tAdAtmyena pratiSThitA, nityasiddhA iti yAvat, ata: asau divyA sA parA vAgapi amAtrA mAtrAdirahitA, apadI aMzapAdAdirupAtItA, anabhidhA anAmnI, tasyA vAk ityapi saJjJA gauNI, vastutastu brahmAtmapuruSavat kevalaM cetanAtmiketi bhAvaH, tasmAt svena vAksattvena samAnaH san saH puruSaH svasyAH vAca: AtmA AntaratamaH kevalaM cetanaH iti // __ asminnarthe aupaniSadaM brAhmaNAnuvacanam / "yo vAci tiSThan vAco'ntaro yaM vAG na veda yasya vAk zarIraM yo vAcamantaro yamayati eSa ta AtmA'ntaryAmyamRtaH" (bR. u. 3-7-10) iti || etena tasmin parame brahmaNi sarvAntaryAmiNi nije puruSe nityasiddhA sA vAgapi nirvizeSasattvA mauna rUpaiva bhavitumarhatItyuktaM bhavatIti || evaM RmantravarNo'pi etamevArtha samarthayati || " yAvad brahma viSThitaM tAvatI vAk " (R. maM. 10-114-8) iti, " codayitrI sUnRtAnAM cetantI sumatInAm" (R. maM 1-3-11) "maho arNaH sarasvatI pracetayati ketunA" (R. maM. 1-3-12) iti ca || " apadasi na hi padyase" (bR. u. 5-14-7) iti ca auSaniSadaM zuklayajurmantravacanam // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you are united like a wife with your own lord, the Brahmatma, the Supreme Being. You are His equal in essence and you unite with him in love and delight. You are identical with Him. You are established in Him, which means you are also eternal. So, this Vak, which is also supreme, is immeasurable and partless (without any divisions). The name Vak is only an indicatory symbol and as such secondary. In fact, she is also pure awareness like Brahma. She is his equal in essence. Purusha is the soul and inspirer of Vak. Vak also who is in Brahma is impersonal and is silence itself. Cf. "She is the inspirer of honest thoughts and the good thoughts of the wise." And "Sarasvati is like a great ocean and animates all with knowledge." (Rg. 1-3-11 & 12). "You are trackless and cannot be traced." ( Br. Up.V-14-v). These mantras confirm the above view and the Puranas also say: "She is said to be the energy in every creature" (Durga Saptasati). "As knowledge, she pervades this whole universe." Thus the pervasion of Mahasarasvati is confirmed by mantras and the statements in the Puranas also. CD-23

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178 chandodarzanama aSTamI Rk / brahmaNaspate tvaM paramaM brahma sat pareNAsamaM tad vizvata eva pUrNam // tat samAnaM vAcA'nvasammitaM vizva brahma tIjyotirvizvasya darzayat // 8 // padapATha :- brahmaNaH / pate / tvam / paramam / brahma / sat / pareNa / asamam / tat / vizvataH / eva / pUrNam // tat / samAnam / vAcA / arnu / asam'mitam / vizvaiH / brahma / tat / Imiti / jyotiH| vizvasya / darzayat // Oh Brahmanaspati ! you are the highest Brahma. You are unequalled. You are perfect and are all-pervading in the universe. Though you are equal to the universe in the form of Vak, you are not contained by the manifest Brahma. You are IM, the infinite light which illumines everything. anvybhaassym| he brahmaNaspate ! tvaM sat nityasiddhaM kevalaM sadAtmakaM sattAmAtrakaM paramaM brahma, ata: pareNa anyena sarveNApi asamaM asamAnaM tat parokSaM vizvataH asmAt paraM, tathA sarvataH pUrNa vyAptatamaM asti, ata eva tvattaH tasmAt pareNa zreSThena asamaM viSamIbhUtam tena zUnyaM iti bhAvaH // tathA tat paraM vastu samAnaM sarvatra sarvadaiva samAnAtmakaM na tu viSamasattvayuktam // atha -vAcya-vAcakasattvayogena vAcA tat samAnamapi tadbrahmAtmoditena brahmaNA vAcA pratyakSabrahmarUpayA'pi vAcA tadanugatayA'pi asammita aparicchinnaM sarvAdhiSThAnarUpaM tat paraM brahma I iti anukaraNamAtreNa nidarzanAspadIbhUtaM vizvasya jagataH darzayat prakAzakaM jyotiH, tatparajyotiHsvarUpo brahmaNaspatiriti // // iti tRtIye'nuvAke dvitIyaM brahmaNaspatisUktaM samAptam // COMMENTARY-SUMMARY TRANSLATION Oh Brahmanaspati ! you are the eternal and supreme Brahma. So no others can be your equal. You are invisible and beyond all and everything. Further, you are complete in all and everything. Further, you are complete in all respects. That invisible object is the same everywhere and always. You may be said to be equal to Vak. And yet, it is not exhausted by Vak, the

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chandodarzanama 179 manifest Brahma which though an outcome of Brahma does not fully express the same. That unmanifest Brahma is the abode of all, and is indicated by the onomatopaetic symbol IM. That is the light par-excellence which illumines all and everything; that is Brahmanaspati. Thus ends the second hymn in the Third Section atha tRtIye'nuvAke tRtIyaM brahmaNaspatisUktam / anuvAkaH 3 / sUktam 3 | RcaH 1-9 / namo brahmaNe brahmaNaspataye nava, devarAto vaizvAmitraH, brahmaNaspatiH, ayujo brAhmaNaspatyAH, yujaH sArasvatA vA, jagatI / Now the Brahmanaspati Sukta, Third in Third Anuvaka Section III, Hymn 3, Riks 1-9- BRAHMANASPATI. This hymn beginning with "Namo Brahmane Brahmanaspataye" contains nine Rks. Daivarata Vaisvamitra is the Rshi. Brahmanaspati is the god and the metre is Jagati. atha prathamA Rk / namo brahmaNe brahmaNaspataye tasmai puruSAyAsmai pracetase parasmai || vizvarUpa tamimaM pratyaJca santaM brahmaNA svaM prapadye brahmaNaspatim // 9 // padapATha :- namaH / brahmaNe / brahmaNaH / pataye / tasmai / puruSAya / asmai / pra'caitase / parasmai / vizva'rUpam / tam / imam / pratyaJcam / santam / brahmaNA / svam / pra / padye / brahmaNaH / patim / / Salutation to the manifested (Vak) Brahma. Salutation to him, the Lord of this manifest Brahma, also to the supreme Person, the Antaratman, the Great Knower. I attain this Brahmanaspati with the help of the mantra. I attain Brahmanaspati who is Omnifarious and the Soul within.

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180 chandodarzanam anvybhaassym| ___ brahmaNe pratyakSabrahmarUpAtmikAyai vAce vedamantrarUpAyai namaH, tathA brahmaNaH brahmAtmikAyAstasyAH vAca: adhipataye tasmai parokSAtmane namaH, asmai pratyagAtmane puruSAya parasmai sarvebhyaH paratamAya pracetase pracetanAya varuNAbhidhAnAya vizvAvaraNasattvapUrNAya namaH, taM parokSasiddhaM imaM vizvarUpaM pratyakSa tathA pratyaJcaM aparokSaM AtmanyantarhitaM santaM svaM AtmIya nijaM brahmaNaspati devatAtmAnaM paramaM puruSaM brahmaNA mantreNa jJAnena ca prapadye prApnomIti // COMMENTARY-SUMMARY TRANSLATION Salutation to Vak, who is the manifest Brahma and is in the form of Veda mantra; also to Brahmanaspati her Lord, who is unmanifest. Salutation to the inner Soul, and to Him who is above all, the life-giver who is known as Varuna. Varuna covers the whole universe. Again, salutation to Him who though invisible, is in all forms outside as well as inside. He is mine, the Brahmanaspati, the Lord. I attain Him with mantra. dvitIyA Rk / sarasvatI tvaM sAkSAt satI brahmaNaH pareNAsamAnA parA pracetanA // brahmaivAnu prati RtAjyotiSA'nta ci mevAnu prapadye brahmaNaspateH // 2 // padapATha :- sarasvatI / tvam / sAkSAt / satI / brahmaNaH / pareNa / asamAnA / parA / pra'cetanA // brahma / eva / anu / prati / RtA / jyotiSA / antariti / vAcam / eva / anu / pr| padye / brahmaNaH / pataiH // Sarasvati ! you are Brahma, the manifest. As such you are not comparable to anybody else, and are above all and you are the power of consciousness. You are light and knowledge. You are one with Brahma since you follow Him. I attain the highest by following Vak of Brahmanaspati. anvybhaassym| he bhagavati ! tvaM sarasvatI svayaM saMvidrasAtmA pratyakSaM sAkSAd brahmaiva satI pareNa anyena sarveNa paravastunA ca asamAnA asAmAnyasattvA parA sarvebhyo'pi atiriktA pracetanA kevalaM cetanAtmarUpiNI jyotiSA-citA caitanyajyotidvArA tat paraM brahmaiva pratyRtA

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chandodarzanama 181 pratisaGgatA asi, tasmAt brahmaNaspate: tasya vAcaM tAmeva chandasvatIM anusRtya tat paraM brahma prapadye, tadbrahmavastuprAptaye tadvAgeva zaraNaM, tat pradhAnaM karaNamiti // COMMENTARY-SUMMARY TRANSLATION Oh Venerable One, you being Sarasvati, the essence of consciousness, you are Brahma, the manifest one, and great in virtue of your knowledge and delight. As such, you are not to be compared to anybody else. You are beyond all. You are sheer power of consciousness. So, by your knowledgelight, you are united with Brahma. I attain Brahmanaspati by following Vak who is part and parcel of Brahmanaspati. To attain Him Vak alone has to be resorted to. tRtIyA Rk / brahmaNaspate tvaM pratyaG samAtmanyadhi yaduccarasi saMvidA pracetanaH // brahmaNautA svAtmya sandazA saMvidAnA vAg vidA satI bRhatI bRhaspateH // 3 // padapATha :- brahmaNaH / pate / tvam / pratyaG / sam / Atmani / adhi / yat / uta'carasi / sam'vidA / pr'cetnH|| brahmaNA / A'UtA / su'Atmyam / sam'dRzA / sam'vidAnA / vAk / vidA / satI / bRhatI / bRhaspataiH // Oh Brahmanaspati ! you are the inward Soul of every thing. You are the power of consciousness itself and your inspired look is the Vak. Vak who is a knower is completely united with Brahma and is in full harmony with him through that inspired look. Vak therefore, is the All-pervading power ( Brhati) of the Brahmanaspati. anvayabhASyam / he brahmaNaspate ! tvaM pratyaG pratyagAtmasvarUpaH, adhi-Atmani adhyAtmasattvapUrNe asmin zarIre zArIre ca kevalaH pracetanaH san saMvidA yadutpazyasi svAntaHprajJAnadRgunmIlanena yat samIkSase, tena brahmaNA parameNa nijena sAtmyaM tAdAtmyaM otA prAptA satI tatsandRzA samyagdRSTayA svayaM saMvidAnA samyag jAnAnA anubhavantI satI sA vAgeva bRhatI vyApakA brahmasattvapUrNA, bRhaspateH tasya brahmAtmana: satI ardhAGgabhUtA parAtmikA zaktirbhavatIti //

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182 chandodarzanam COMMENTARY-SUMMARY TRANSLATION Oh Brahmanaspati ! you are the inner Soul in the individual. You are the pure energy of consciousness. You see by opening the eye of knowledge. Vak being harmoniously indentical with the Brahma and knowing him through the keen insight given by him, she becomes the all-pervading power of Brahmanaspati, the better-half of Brhaspati, the Brahmatma. caturthI Rk / sarasvatI tvaM pratIcI saMhitA''tmani brahmaivArnu saMvidA prati cetamAnA || vAcA rasaina sAtmyaM samitaM brahma vAk satI puruSasya sA bRhaspateH // 4 // padapATha :- sarasvatI / tvam / pratIcI / sam'hitA / Atmani brhm| eva / arnu / sam'vidA / prati / cetamAnA / vAcA / rasaina / su'Atmyam / sam'Itam / brahma / vAk / satI / puruSatya / sA / bRhaspateH // Sarasvati ! you are introspective and are united with the inner Soul, the Brahma. Following the Brahma within, you are inspired by knowledge. Through the word and the essence of delight, Brahma is united with you. Sarasvati is Vak, the supreme power of Brahma, the Purusha. anvayabhASyam / he bhagavati ! tvaM sarasvatI svayaM saMvidrasAtmA pratIcI antarmukhA satI Atmani saMhitA pratiSThitA'si, tathA tat cetanAtmasvarUpaM brahma anu eva anusRtyaiva saMvidA jJAnakalayA prati cetamAnA prati sphurantI sarvAH dhiyaH punaH cetayantI satI Atmani antaH prati tiSThasi, vAcA tayA parayA rasena tadvAgrasena ca svenaiva Atmarasena vA tat brahmAtmavastu sAtmyaM tAdAtmyaM samitaM svAntareva samupAptam, ata eva sA vAk devatAtmaiva tasya puruSasya bRhaspateH parA zaktirbhavatIti // COMMENTARY-SUMMARY TRANSLATION Oh Venerable One! you are Sarasvati, the essence of the power of knowledge itself. Turning inward, you are established in the Soul. By following Brahma, the pure form of consciousness, you are inspired with knowledge.

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chandodarzanama 183 * By inspiring all intellects, you establish yourself in the Soul. With excellent Vak and her essence, Brahma is harmoniously blended. Vak is the Supreme Power of Brahma, of the Purusha. . pazcamI Rk / brahmaNaspatiH san apAt puruSo'sau parazcitaH saMvidA RtunA citaa|| brahmaNA vAcA sapAdudaMgAyaM vAk vidA pratyRtA sAtmyaM puruSe'ntaH // 5 // padapATha :- brahmaNaH / ptiH| san / apAt / puruSaH / asau / prH| citaH / sam'vidA / kratunA / citA // brahmaNA / vAcA / sa'pAt / ut / agAt / ayam / vAk / vidA / prti| RtA / su'Atmyam / puruSe / antariti / Brahmanaspati is pure existence, indivisible and all-pervading Person. He is beyond the power of consciousness. He is one. But through the power of knowledge, will and action He manifests Himself as many. Vak or the power of speech is always one with her Purusha, the Supreme reality. anvybhaassym| sa: brahmaNaspatiH svayaM svasattvena apAt aMzapAdAdivizeSarahitaH, san kevalaM sadAtmakaH, asau viprakRSTaH puruSaH puruSasattvaH, citaH paraH cetanAzakterapi uttaraH, saMvidA jJAnena RtunA karmaNA citA cinmAtrayA vAcA vAcakazaktyA brahmaNA mantreNa sacaitanyena svarasattvena so'yaM antarAtmA sapAt aMza-pAda-nAma-rUpAdibhiH savizeSaH san udagAt AvibabhUva || ataH tasya sA parAzaktirUpA vAgeva sve nije puruSe antaH cetanAtmani sAtmyaM tAdAtmyaM pratyRtA pratyaksaGgatA satI tena AtmanA nityaM samanvitA astIti // COMMENTARY-SUMMARY TRANSLATION Brahmanaspati, has independent existence and is without any parts. He is the Purusha. He is beyond Chit, power of knowledge. He divided (sapat) himself assuming name, form etc. with the power of knowledge, will and action. Vak is His power of expression. Vak being His power par-excellence is identified with Him, the Primal Energy.

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184 chandodarzanama SaSThI Rk / sarasvatI tvamapI parA satI pratIcI cittiramRtA pracetanA // sapadI vAk puruSeNa pratya'tA''tman puruSaH so'nu pratya'taH svAtmya vAcA // 6 // padapATha :- sarasvatI / tvam / apadI / parI / satI / prtiicii| citiH / amRtA / pra'cetanA // sa'pardI / vAk / puruSeNa / prati / RtA / Atman / puruSaH / saH / anu / prati / RtA / su'Atmyam / vAcA // Sarasvati ! you too are without parts and are pure existence. You are indeed introspective; you are the light of knowledge, you are immortal. You are consciousness. In manifestation, you are also like the Purusha, with name and form and many parts. Even so, you are one with Purusha and He is one with you. anvybhaassym| he bhagavati ! tvaM sarasvatI svayaM saMvidrasasvarUpA parAtmikA satI sadAtmikA ca, apadI aMza-pAdAdirahitA, pratIcI pratyagrUpA pratyagAtmasvarUpA ca cittiH jyotiHsvarUpA, amRtA nAzarahitA divyarasAtmikA pracetanA kevalaM cetanAtmikA ca asi, puSeNa tena parameNa AtmanA sA tvaM vAk sapadI pAdAdivizeSarUpaguNayuktA satI Atmani svasmin pratyRtA prati saGgatA'si, sa ca puruSa: anu tAM nijAM zaktirUpAM parAM vAcamanusRtya vAcA tayA sAtmyaM tAdAtmyaM pratya'taH saGgataH san svayamapi vAcyArtharUpaH abhyudiyAyeti // COMMENTARY-SUMMARY TRANSLATION Oh Bhagavati! you are Sarasvati, you are knowledge, consciousness and eternal existence. As such, you have no divisions and no names and forms. You are so Supreme. You are an introvert, you are light, immortal and full of essence and pure energy. You are united with Him. In manifestation, you become full of many parts and name and form. The Purusha following His own power of Speech, stays united with Vak. Being united with Vak, He is expressed by Vak.

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padapATha : chandodarzanam saptamI Rk / brahma'Naspate' tava' yad bhU'taM bhavyaM dRzyametat pari vartamAnaM vizva'm // vi'izvathA' santa'tA vA'ca e'va bhUti rvAg vi'dA pratyu'tA' puru'SeNa' svAtmya'm // 7 // brahma'NaH / pa'te / tava' / yat / bhUtaM / bhavyam / dRzya'm / etat / paraM / vartamAnaM / vizvam // 1 vizva'thA / sam'rtatA / vAcaH / eva / bhUrtiH / vAk / vi'idA / prati' / R'tA / puruSeNa / su'Atmyam // 185 Oh Brahmanaspati, this your ever-changing universe past, present and future, is certainly pervaded by Vak, omnifarious and continuous. That Vak* is indeed one with you, the Purusha, by identity. anvaya bhASyam / brahmaNaspate ! tava yat khalu bhUtaM AdisRSTeH adyayAvat sambhUtam, tathA bhavyaM bhAvyaM itaH paraM ca ApralayaM sambhAvyamAnam, tathA idAnIM parivartamAnaM sarvataH vidyamAnaM parivartanazIlaM ca sat dRzyaM pratyakSaM vizvaM jagadetat tvadAyattaM bhavati iti yAvat, tadetat sarvamapi tavaiva vAcaH vAGmukhenaiva vizvathA vizvato rUpeNa santatA vyAptA vistRtA ca bhUtiH aizvaryam, etena vizvavibhUtiyogena tava sA vAk devatAtmA puruSeNa tvayA vidA jJAnazaktyA sAtmyaM tadidaM vaizvarUpyaM pratisaGgatA, evaM nAmarUpAtmanA vizvarUpeNa vistRtaM sarvamapi tavaiveti bhAvaH // COMMENTARY-SUMMARY TRANSLATION Oh Brahmanaspati ! this your universe from the first creation to now, from now on till its dissolution and as existing all-round, ever-changing and visible, is all under your control. This is all through the power of your Vak only. Through your Vak, your greatness manifested itself in the form of these omnifarious forms. Vak, which is yours, is one with you. Even in this manifestation in the form of the universe of name and form, Her pervasion is yours only. CD-24

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186 chandodarzanama aSTamI Rk / sarasvati tvad vizvato vitatA prati nAmnota rUpeNa dyotate vizvarUpA // vizvathaiSA santatA puruSasyaiva bhUtiH puruSo'nu pratya'to vAcA svAtmyaM svayA // 8 // padapATha :- sarasvati / tvat / vizvataH / vi'tatA / prti| nAmnA / uta / rUpeNaM / dyotate / vizvarUpA / / vizva'rthA / eSA / sam'tatA / puruSasya / eva / bhuutiH| puruSaH / anu| prati / RtaH / vAcA / su'Atmyam / svayA // Oh Sarasvati ! this glory that has spread all round from you has manifested itself in the form of the universe with name and form. This manifestation of the universe is the ever-existing glory of Purusha Himself. The Purusha, following His own power of speech that is Vak, becomes one with Vak. anvayabhASyam / he sarasvati ! tvat tvatsakAzAt vizvataH vizvarUpeNa vitatA vyAptA, sA iyaM bhUti: prati pratyekazaH nAmnA tattadabhidhAnena tathA rUpeNa tattadarthAtmakena vastujAtena ca vizvarUpA satI dyotate prakAzate, evaM vizvathA sarvaprakAreNa santatA vistRtA eSA bhUti: aizvaryAtmikA vizvavyApakazaktiH tasya paramapuruSasyaiva bhavitumarhatIti yAvat, saH puruSaH tAM vAcamanusRtya tayA svayA nijayA vAcA sAtmyaM tAdAtmyaM pratyutaH pratisaGgata: san savizeSa: vizvarUpaH prakAzate iti // COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! the glory that has spread all round from you is manifested as the universe full of objects with names and forms. The Purusha follows his own Vak and is united with Vak. He shines with attributes and assumes all forms with the help of Vak. navamI Rk / brahmaNaspate tvaM paramaM brahma san puruSaH sa AtmA bRhan sa indraH //

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chandodarzanama 187 vizvamidaM vAcya vAcamatyudagAd brahma tadIJjayotirvizvasya darzayat // 9 // padapATha :- brahmaNaH / pate / tvam / paramam / brahma / san / puruSaH / saH / AtmA / bRhan / saH / indraH // vizvam / idam / vAcyam / vAcam / ati| ut / agAt / brahma / tat / Imiti / jyotiH| vizvasya / darzayat // Oh Brahmanaspati ! you are Brahma the Supreme. You are the Purusha, the Atman, the Great One and you are Indra. You are beyond this manifested universe. You are the Brahma, the Light of Lights which illumines the universe. anvybhaassym| he brahmaNaspate! tvam vAgabrahmaNaH adhiSThAtA patiH san svayaM paramaM brahmaiva asi, tvameva parabrahmAtmakaH iti bhAvaH, sa tvaM san kevalaM sadAtmakaH puruSaH puruSasattvakaH, vizvabIjAtmakaH AtmA cetanaH bRhan mahAn vyApakaH, saH tvaM parokSasiddhaH indraH paramaizvaryapUrNaH asi // ataH tad brahma parokSaM sat idaM pratyakSasiddhaM vAcyaM vAcyArtharUpaM vastujAtaM, tathA vAcaM vAcakasattvAM tAM parAM zaktimapi ati atikramya udagAtu tato'pi parataH parAM kASThAM adhiSThAya kevalaM sanmAtrAtmakaM parokSasattvena svayaM pUrNaM babhUva // tadeva paramaM brahma I ImityanukaraNamAtreNa nirdezyaM avagamyaM jyotiH, tatparaJjyotirAtmakaM asya vizvasyApi jagataH darzayat prakAzakaM bhavatIti || || iti tRtiye'nuvAke tRtIyaM brahmaNaspatisUktam samAptam || COMMENTARY-SUMMARY TRANSLATION Oh Brahmanaspati! as the Lord of Vak, the visible Brahma, you are Brahma the supreme, who is pure existence. You are the Purusha, the very seed of the universe; you are the Soul full of energy and you are Indra, the Lordliest of all, and you are beyond the purview of the senses. So, it is Brahma who is this visible universe. That Brahma is to be indicated and attained by the onomatopoetic word IM. It is the light par excellence, which illumines all in this universe. Thus ends the Third hymn in the third Section.

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188 chandoda nam atha tRtIye'nuvAke caturtha brahmaNaspatisUktam | ___anuvAkaH 3 / sUktam 4 | RcaH 1-9 / brahmaNaspatijyotiSA yat nava, devarAto vaizvAmitraH, brahmaNaspatiH, jagatI / Now the Brahmanaspati Sukta, Fourth in Third Anuvaka Section III, Hymn 4, Riks 1-9 - BRAHMANASPATI. This hymn beginning with "Brahmanaspatirjyotisha yat" contains nine Rks. Daivarata Vaisvamitra is the Rshi. Brahmanaspati is the god and the metre is Jagati. atha prathamA Rk / brahmaNaspatijyotiSA yat parame vyomanyagre pracetanaM nidadhe padam // amAtra tat paramaM pUrNamapadaM sa ekapAt puruSo'yaM sAkaM vAcA // 1 // padapATha :- brahmaNaH / pati H / jyotiSA | yat / prme|| vi'omani / aprai| pra'cetanam / ni / dadhe / padam // amAtram / tat / paramam / pUrNam / apadam / sH| eka'pAt / puruSaH / ayam / sAkam / vAcA // Brahmanaspati (the Lord of Vak) first established in the infinite sky his foot in the form of primal energy by the power of his light. That step was full and mighty but it could not be measured and was without any divisions. That was the indivisible Purusha united as one with Vak or the power of speech. anvybhaassym| saH brahmaNaspatiH vAcaH adhipatiH jyotiSA nijena caitanyajyotiHsattvena agre prathamata: vizvavisRSTerapi pUrvaM parame vyomani asmAd bhautAkAzAdapi paramasmin zreSThe adhiSThAne yat pracetanaM kevalaM prakRSTa cetanAtmakaM padaM nidadhe vizvAspadIbhUtaM pratiSThApayAmAsa- AtmanaH adhiSThAnaM sambhAvayAmAseti yAvat , tadeva parama padaM amAtraM mAnAdivirahitam , atimAtram , ata eva tat pUrNam nyUnAtirekAdisarvavizeSavimuktaM, apadaM sthAnAdikalpanAnaha~ bhavati, tena pracetanena padena saH ekapAt iti saGketitaH, tathA tatsajJayA pratibodhitaH saH paramaH

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chandodarzanam puruSa: ayaM sarvAntarAtmA vAcA nijayA vAcakazaktyA tatpUrNAtmasattvayA sAkaM tattAdAtmyena svataH siddhaH san sadaiva samrAjate // tadetadeva brahmaNaspateH sattvaM mahattvaM ca bhavatIti || .COMMENTARY - SUMMARY TRANSLATION Brahmanaspati is the lord of Vak. He with the power of knowledgelight, even before the creation of this universe placed His foot in the vastness of infinite space. His foot was pure consciousness. He considered that to be his abode. That is immeasurable, beyond any measurement and perfect. There can neither be deficiency nor redundancy about it, nor can any location be assigned to it. That is the Purusha of one foot that is without any parts. This innermost Atma who is the Purusha is one with the expressive power ( Vak) of Brahmanaspati. dvitIyA Rk / brahma'Na'spati'jrjyoti'So'ta tama'sA' saccAsa'cca sannidhe dve pade // tat pra'ca'tanaM' tada'ca'tanaM tAbhyAM sadvipAt puruSo'yaM sAkaM vAcA // 2 // padapATha :- brahma'NaH / patiH / jyoti'iSA / uta / tama'sA / 189 sat / ca' / asa't / ca / sam / ni / dadhe / dve / pade iti' // tat / pra'ca'tana'm / tat / acetanam / tAbhyAm / saH / dvipAt / puruSaH / ayam / sAkam / vAcA // Then Brahmanaspati placed his two feet in the vast space in the form of light and darkness as also in the form of truth and untruth. It is those two feet which are in the form of conscious and unconscious energy. That is the two-footed Purusha (with seemingly contradictory powers) who is one with Vak. anvayabhASyam / sa: brahmaNaspatiH jyotiSA prakAzarUpeNa tathA tamasA tadviruddharUpeNa tatpratidvandvarUpeNa andhakAreNa sat-asat iti ca te dve virUpe pade sannidadhe sthApayAmAsa, tayoridaM svarUpalakSaNaM bhavati, ekaM pracetanaM prakRSTacetanaM kevalaM cetanamiti yAvat, anyat acetanaM cetanarahitaM ceti, tAbhyAM sadasadbhayAM cetanAcetanAbhyAM saha vAcA - vidA ca saGgataH eva saH puruSa: dvipAt saMvRttaH iti, tathA vibhAvyate iti //

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190 chandodarzanam COMMENTARY-SUMMARY TRANSLATION Then Brahmanaspati placed in space his two feet in the form of opposites, such as light and darkness, truth and untruth. This pair is the pair of opposites. That is the nature of those two feet, one is conscious energy, and the other the unconscious energy of matter. On account of that, the Purusha came to be known as having two feet, but he is one with Vak. tRtIyA Rk / brahmaNaspatiH sa pracetana evaM sannacetana bhUtamadhyAvivezaM // bhUyo'yaM sacetana Avirbhabhva sa tripAt puruSo'yaM sAkaM vAcA // 3 // padapATha :- brahmaNaH / pAtaH / saH / pra'cetanaH / eva / san / acetanam / bhUtam / adhi / A'viveza / / bhUyaH / ayam / sa'cetanaH / AviH / babhUva / sH| tri'pAt / puruSaH / ayam / sAkam / vAcA // Brahmanaspati himself is forever pure conscious energy. He entered into unconscious energy which is matter. Again he manifested himself as sentient beings that is the Purusha with three feet. He is one with Vak. anvybhaassym| saH brahmaNaspatiH svayaM sadaiva svabhAvataH svarUpatazca pracetana: eva siddhaH san satrAmAtrAtmakaH idaM sarvaM bhUtaM acetanaM bhUtajAtaM adhi adhikRtya Aviveza, etena acetanena bhUtena saha saJjagme iti bhaavH|| tatazca bhUyaH etaireva bhUtaiH saha saH ayaM kevala: cetanaH AtmA sacetanaH sazarIraH san AvirbabhUva, tasmAt so'yaM puruSaH vidA jJAnena vAcA zabdabrahmaNA ca sAkaM saMhita: san tripAt tripAdasattvaH iti sambhAvyate, tAnyetAni tasya pradhAnAni sarvebhyaH prathamAni tattvarUpANi trINi padAni bhavanti, -tathAhi- pratyakSaM acetanaM idaM jagadAtmakaM adhibhUtaM prathamam tattvam (1), parokSaM pracetanaM IzAtmakaM tat adhidaivataM dvitIyam (2), aparokSaM sacetanaM jIvAtmakaM pratyagAtmasvarUpaM AntaraM adhyAtma tRtIyam ( 3), iti vivekaH // atra pracetanameva IzAtmakaM adhidaivataM prathamam (1), acetanaM jagadeva adhibhautikaM dvitIyam (2), aparokSaM sacetanaM jIvarUpameva AdhyAtmakaM tRtIyam (3) bhavati //

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chandodarzanam 191 COMMENTARY-SUMMARY TRANSLATION Brahmanaspati by his very nature is pure conscious energy. He entered into the elements, which are forms of unconscious energy. Thus sentient beings came into existence. Prachetana Brahmanaspati entered Achetana matter which also is his own creation. He thus brought into being Sachetana creation. This Purusha, always one with Vak, is considered as threefooted. So these three feet are His major forms: one is the material physical universe, visible to the eyes, known as Adhibhuta; the second is the invisible but conscious power in the form of Isvara, known as Adhidaivata; and then the third is consciousness embodied in the form of Jiva, the individual soul, known as Adhyatma. caturthI Rk / brahmaNaspatirbhUrbhuvaH svastisRbhiH rvAgbhiAhRtibhini dadhe padAni // pRthivImantarikSaM divaM cAdhi sa tripAt puruSo'yaM sAkaM vAcA // 4 // padapATha :- brahmaNaH / ptiH| bhUH / bhuvaH / svariti svaH / tima''bhiH / vAbhiH / vyAhRti'bhiH / ni / dadhe / padAni // pRthivIm / antarikSam / divam / ca / adhi / saH / tri'pAt / puruSaH / ayam / sAkam / vAcA // Brahmanaspati placed three steps with the triple utterance (vyahsti ), Bhah, Bhuvah, Svah, in the form of words, in the three regions of Prthvi (earth), Antariksha(mid-air), and Dyau (sky). He is indeed the Purusha with three steps. He is one with Vak. anvayabhASyam / sa: brahmaNaspatiH "bhUH bhuvaH svaH" iti etAbhiH vAgbhiH vAgrapAbhiH tisRbhiH vyAhRtibhiH yajurmantrAtmikAbhiH trINi padAni nidadhe asmin brahmANDe bahiH sthApayAmAsa, tAni ca pRthivIM imAM avamAM, antarikSa madhyamaM ubhayoH bhuvanayoH sandhirUpaM, divaM uttama bhuvanaM ca ityenametAni trINi bhauvanAni padAni adhi adhiSThAya so'ya puruSaH vAcA vidA ca sAkaM tripAtU saMvRttaH iti // tAnImAni sarveSAM bhUtAnAM tathA prANinAM ca AdhArabhUtAni bhuvanAtmakAni bAhyAni trINi padAni brahmaNaspateH tasya puruSasya bhavantIti //

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192 chandodarzanama COMMENTARY-SUMMARY TRANSLATION ____Brahmanaspati with the three utterances (vyahrtis), Bhuh, Bhuvah, and Svah, in the form of words, placed His three steps in this egglike universe ( Brahmanda) created by Brahma. They covered this earth, the mid-air and the sky. He, the Purusha, with Vak, is considered as one with three steps. The three steps are the three worlds, the abode of all created things and beings. paJcamI Rk / brahmaNaspatirbhUtaM yad bahirdhA'dhi jyotiSA'dbhiH pRthivyA ca pratyRtaH // padAni trINi bhUtairni dadhe tribhiH sa tripAt puruSo'yaM sAkaM vAcA // 5 // padapATha :- brahmaNaH / ptiH| bhUtam / yat / bahiH'dhA / adhi / jyotiSA / at'bhiH / pRthivyA / ca / prati / RtaH // padAni / trINi / bhUtaiH / ni / dadhe / tri'bhiH| saH / tri'pAt / puruSaH / ayam / sAkam / vAcA / / Brahmanaspati, when He manifested Himself by the power of light and became Adhibhuta (that is assumed material form ) placed His three steps in the three elements, light, water and earth. He with Vak is indeed Purusha with three steps. anvybhaassym| ___ saH brahmaNaspatiH svena jyotiSA bahirdhA bAhyabhAvAya yat adhibhUtaM tattvaM pratyutaH pratiprAptaH san jyotiSA tejaHsvarUpeNa adbhiH jalaiH rasAtmakaiH pRthivyA pRthubhUtena evaM etaiH tribhibhUtaiH trINi padAni nidadhe, vidA jJAnazaktyA vAcA nijayA vAcakazabdazaktyA ca saha svayaM cetanAtmA puruSaH saH tripAtsattvakaH svataH siddho'pi punaH tairetaiH bhautikaiH padaiH yuktaH so'yaM puruSaH tripAt iti bhAvyate, etAni trINi bhUtAtmakAni padAni bhavanti, atrAyaM vizeSa:-tatra AdhArAdheyabhAvatayA " pRthivI-antarikSa-dyauH" iti trayANAM bhuvanAnAM, tathA "pRthivI-Apa:-tejaH" iti trayANAM bhUtAnAM ca sAmAnyena nirdezAt teSAM ubhayavidhAnAmapi trayANAM padAnAM samAnaM nAmarUpAtmakaM sattvaM bhuvanAnAM bhUtAnAM ca AdhArAdheyabhAvamAtreNa bhedopacAradarzanAt , tathA hi dyauriti jyotirAzrayIbhUtaM padam , svaH iti, pRthivI ca bhUmireva bhUH iti / antarikSaM iti madhyamaM padaM bhuvaH iti tacca apAM AzrayIbhUtam ap

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chandodarzanam 193 saJjJakameva, ubhayatrApi udakanAmasu-antarikSanAmasu ca apazabdasya pAThAt , tadetadeva upaniSatsu tejo'bannazabdairupadiSTamanuzrUyate, iti vishessH|| COMMENTARY-SUMMARY TRANSLATION Brahmanaspati, through the power of light manifested himself and became Adhibhuta (material form ). Light, water and earth are the three elements in which he placed his three steps. He is Purusha with three steps. These steps are in the form of three basic elements. The container and the contained are the same. The three worlds, earth, mid-air and sky, are made of earth, water (fluids ) and light respectively and they are identical with each other in name and form also. Dyau is the abode of light, Psthvi that of earth and Antariksha that of water and is known as Ap. The word Ap is included in both the lists, in the Vedic Dictionary, 'Nighantu', meaning water and mid-air (Jala and Antariksha respectively). This (Trivstkarana ) is referred to in the Upanishads by the words Tejas, Ap and Anna. This is the speciality here. SaSThI Rk / brahmaNaspatijyotiSA'dhi divyAni pRthivyAmantarikSe divi padAni || agninendreNa savitrA ca ni dadhe sa tripAt puruSo'yaM sAkaM vAcA // 6 // padapATha :- brahmaNaH / patiH / jyotiSA / adhi / divyAni / pRthivyAm / antarikSe / divi / padAni // agninA / indreNa / savitrA / ca / ni / dadhe / saH / tri'pAt / puruSaH / ayam / sAkam / vAcA / Brahmanaspati through the power of light, placed his celestial three steps in Prthvi, Antariksha and Dyau in the form of Agni, Indra and Savita. He is the Purusha with three steps and is one with Vak. anvayabhASyam / saH brahmaNaspatiH adhi-jyotiSA adhidaivatatattvena pRthivyantarikSadyalokeSu agninA bhaumena indreNa vidyadAtmanA savitrA divyena ca tejovizeSeNa yat khalu divyAni devatAtmakAni tAni trINi padAni nidadhe, tena vidA-vAcA ca sAkaM trayIrUpayA chandassattvayA yuktaH so'yaM puruSaH tripAt saMvRttaH iti sambhAvyatAmiti // CD-25

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194 chandodarzanama COMMENTARY--SUMMARY TRANSLATION Brahmanaspati, through his Adhidaivata principle, placed His three steps respectively in Psthvi, Antariksha and Dyau, in the form of Agni which is Indra on earth, Indra who is lightning in heaven, and Savita who is the sun. These three are divine steps. He is the Purusha with three steps. He is one with Vak.' saptamI Rk / brahmaNaspatirAtmAnamadhyantajyotiSA'dbhiH pRthivyA'nnaiH pratya'tAni || vAcA prANairmanasA dadhe padAni sa tripAt puruSo'yaM sAkaM vAcA // 7 // padapATha :- brahmaNaH / ptiH| AtmAnam / adhi / antariti / jyotiSA / at'bhiH / pRthivyA / annaiH / prati / RtAni // vAcA / prANeH / manasA / dadhe / padAni / saH / tri'pAt / puruSaH / ayam / sAkam / vAcA // Brahmanaspati through his Adhyatma principle, placed three steps in the form of Vak, Prana and Manas, in light, water and food. ( Vak is the power of speech, Prana is the power of life, and Manas is the power of thought.) This was the Purusha with three steps who is one with Vak. anvybhaassym| saH brahmaNaspatiH AtmAnaM adhiSThAya tena svAtmIyena adhyAtmatattvena sarvAntaryeNa sarvaSAM antaH zarIre tejo-jala-pRthivIsvarUpaiH bhUtaiH annaizca saha pratyutAni prAptAni yAni trINi padAni vAcA tejomayyA AgneyyA prANena Apomayena aindreNa vAyavyena rudriyeNa ca manasA annamayena bhaumena saummena ca antarAtmani nidadhe tAni karaNatrayAtmakAni sthApayAmAsa // taiH saha yuktaH so'yaM puruSaH sarvAntara: AtmA vidA jJAnazaktyA vAcA vAcakazaktyA ca saha tripAt saMvRttaH, tatrApi parApazyantImadhyamArUpayA vAcA iti vizeSaH // COMMENTARY_SUMMARY TRANSLATION Brahmanaspati, through his soul-power, that is Adhyatma, placed three steps in the bodies of all beings in the form of Vak (speech), Prana (vital breath) and Manas ( mind). That means, He established the three karanas, instruments of action. He, this Purusha, with the Vak supreme is considered

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chandodarzanam as having three steps. Vak referred to here is para, pasyanti and madhyama. These are the three stages of the power of speech, the fourth is the actual word called Vaikhari. This is a speciality. aSTamI Rk / padapATha : brahmaNaspatiH karaNaistribhirantaH vikarmeNa kArmena citA''tma || 'vaizvAnareNa tejasA''tmanA prajJena catuSpAt sa puruSo'yaM sAkaM vAcA // 8 // brahmaNaH / patiH / karaNaiH / tribhiH / antariti / sam'vidA' / karma'NA / kAme'na / cirtA / Atmani' // 1 vaizvAna'reNa' / teja'sA / AtmanI / prajJena' / 1 cartuH 'pAt / saH / puru'SaH / ayam / sAkam / vAcA / / 195 Brahmanaspati, in his own soul, invested the three karanas, namely Vak, Prana and Manas which are already with knowledge, will and consciousness, with the three stages of consciousness, vaishvanara (normal consciousness), tejas (dream consciousness ) and Sushupti (sleep consciousness). That is the Purusha with four steps. He is one with Vak (the fourth step is Turiya mentioned in the next mantra). anvayabhASyam | saH brahmaNaspatiH sarveSAM antaH zarIre pratyagAtmani tribhiH karaNaiH vAk-prANa-manaHsvarUpaiH tacchaktibhizca saMvidA jJAnAtmikayA kriyayA pratyakSakRtirUpayA kAmena icchAtmikayA saGkalpa-bhAvanAdisattvayA citA parayA caitanyAtmikayA ca saha vaizvAnareNa sthUlazarIrAbhimAninA jAgratisattvena, tejasA taijasAtmanA sUkSmazarIrAbhimAninA svapnasattvena, prajJena prAjJena kAraNazarIrAbhimAninA suSuptisattvena ca saGgataH san vidA parAtmikayA cetanayA, vAcA nijayA catuSpadyA parA-pazyantI- madhyamA vaikharI " iti ca tantrAntaraprasiddhayA, tathA "OM bhUrbhuvaH svaH" iti ( ArSayA ) praNavavyAhRtirUpayA ca chandomayyA ca vedacatuSTayAtmikayA parayA vAcA saha prapUrNaH so'yaM puruSaH sarvAntarAtmA catuSpAt caturbhiH sattve: sampannaH iti sambhAvyatAm // atra sarvatrApi yad yat svarUpaM tattvaM ca puruSasya sama tat sarvamapi tatparAzakteH vAgdevatAyAH api tatsamAnameveti jJeyam, tathA yadyad vAco devyA: tAtvikaM rUpaM ucyate tat sarvaM puruSasya brahmaNaspaterapi samAnasattvena saMvedyam iti saGketaH // (6

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196 chandodarzanama COMMENTARY-SUMMARY TRANSLATION Brahmanaspati within all souls, combines with the Karanas (instruments ) Vak, Prana and Manas with Vaisvanara, Tejas and Prajna. His Vak has four steps or stages, para, pasyanti, madhyama and vaikhari; this is well-known in Tantras and known to Rshis. Or Vak is both Pranava and Vyahrti (Om, Bhuh, Bhuvah and Svah) and has four steps. With Vak, He, the Purusha, the Soul turned inward becomes one who has four stages or steps. navamI Rk / brahmaNaspatiraniya yaduttamaM turIyaM tat padaM ni dhe'ntaradhiM // puruSo'yaM catuSpAt pUrNaH sa vAcA tat paramaM jyotirvizvasya darzayat // 9 // padapATha :- brahmaNaH / ptiH| agriyam / yat / ut'tamam / turIyam / tat / padam / ni / dadhe / antariti / adhi / / puruSaH / ayam / catuH'pAt / pUrNaH / saH / vAcA / tat / paramam / jyotiH| vizvasya / darzayat / / Brahmanaspati placed in the soul of all Turiya, the best and the fourth step. This Purusha with Vak is perfect with four steps. He is that light par excellence which illumines the universe. anvymaassym| sa: brahmaNaspatiH sarveSAM antaH Atmani adhiSThAnarUpaM agriyaM sarvebhyo'pi Adima ca yat uttamaM tat parokSaM turIyaM padaM nidadhe, tena ca so'yaM puruSaH sarvAntarAtmA vAcA nijayA catuSpadyA saha svayamapi catuSpAt sarvasattvena pUrNaH prabhavati, tasmAt tadeva turIyaM padaM paramaM vizvasya jagata: asya darzayat prakAzakaM jyotiH, sa brahmaNaspatiH tatparaJjyotiHsvarUpaH sarvajJAnavijJAdipUrNaH iti // // iti tRtIye'nuvAke caturthaM brahmaNaspatisUktaM samAptam // COMMENTARY-SUMMARY TRANSLATION Brahmanaspati placed within the soul of all, the last step. It is the best and the invisible fourth step. This Purusha is the inner soul of all. He is one with Vak, full of all principles. He is the Light supreme, which illumines the universe and He is Brahmanaspati. Thus ends the Fourth hymn in the Third Section.

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chandodarzanama 197 atha tRtIye'nuvAke paJcamaM brahmaNaspatisUktam / anuvAkaH 3 / sUktam 5 / RcaH 1-8 / brahmaNaspatirbrahmaNA prati aSTau, devarAto vaizvAmitraH, brahmaNaspatiH, jagatI / Now the Brahmanaspati Sukta, fifth in Third Anuvaka Section III, Hymn 5, Riks 1-8 - BRAHMANASPATI. This hymn beginning with "Brahmanaspatirbrahmana prati" contains . eight Rks. Daivarata Vaisvamitra is the Rshi. Brahmanaspati is the god and Jagati is the metre. atha prathamA Rk / brahmaNaspatirbrahmaNA prati vAcA yo vizvarUpaH paraH san vishvtspri|| yaH pratyaG ayaM cetate'ntaH saMvidA samena taM puruSa prapadye rasaina // 1 // padapATha :- brahmaNaH / patiH / brahmaNA / prati / vAcA yH| vizva'rUpaH / prH| san / vizvataH / pari' / yH| pratyaG / ayam / cetate / antariti / sam'vidA / samena / tam / puruSam / pra / padye / rasaina / / Brahmanaspati who is one with Vak, the manifest Brahma, is perceptible as the vast universe, and yet he transcends everything. I attain that Purusha or Being, through full harmony and concord with Him. He it is who, in the inner soul, inspires and animates all. anvybhaassym| yaH brahmaNaspatiH brahmaNA chandomayena vAcA chandasvatyA brahmaNyayA prati RtaH prAtimukhyena saGgataH, ya: vizvarUpaH vizvatomukhena svarUpeNa uditaH san asmAt vizvasmAt paraH pari atItaH vyAptaH, yaH anta: sarveSAM antahRdaye pratyaG pratyagAtmarUpaH ayaM aparokSasiddhaH ahamayamasmIti sarvAnubhUtitaH prasiddhaH san saMvidA jJAnakalayA cetate saMsphurati ceSTate, taM imaM svAntaraM puruSa samena rasena pratyakSa-parokSAparokSANAM jagadIzajIvAtmanAM sAmarasyena yogena prapadye tAdAtmyena prApnomIti // COMMENTARY-SUMMARY TRANSLATION Brahmanaspati is one with Vak, in the form of Brahma, the Vedic mantra in metres ( Chhandasvati). He manifests Himself as multi-formed though

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198 chandodarzanama He really transcends the universe. He dwells in the hearts of all as the inmost soul. He who is to be realised vibrates with the light of knowledge. I attain this Purusha by identity with Him and in full harmony. dvitIyA Rk / yo bhUtaH sannadhi prati bhUte tato yo devaH sannadhi prati daivate tataH // yo antarutAtmA'dhyayamAtmastataH samena taM puruSa prapadye rasaina // 1 // padapATha :- yaH / bhUtaH / san / adhi / prti| bhUte / tataH / yaH / devaH / san / adhi / prati / daivate / tataH // yH| antariti / uta / AtmA / adhi / ayam / Atman / tataH / samena / tam / puruSam / pra / padye / rasaina // He who is eternally self-existent pervades every other existence. He who is light incarnate pervades every existent deity. He who is the Paramatman, pervades every other soul. Him I attain by being in tune with Him in full harmony. anvayabhASyam / yaH svayaM bhUtaH vidyamAnaH san tathA svenaiva sadrapeNa AvibhUtazca san prati bhUte pratyekasmin adhibhUte vastuni tataH, AtmanaH sakAzAdAvirbhUte jagati prati tataH prAtimukhyena bhUyo vitataH, tathA yaH devaH svayaM devatAtmA prakAzakaH san prati daivate adhi tataH parokSeNa adhidaivatatattvena vyAptaH, uta api ca yaH svayaM Atmaiva san adhyAtmasattvena svena sarvasmin Atmani tataH, evaM antaryAmisvarUpeNa yaH adhibhautike adhidevate adhyAtmake ca vastuni sarvasminnapi ekarUpeNa sattvena citsattayA ca santato'sti, taM paramaM puruSaM sAmarasyena tadekIbhAvena prapadye iti // atra "antaryAmyadhidevAdiSu taddharmavyapadezAt" iti (bra. sU. 1-2-18) brahmasUtranirdiSTaM antaryAmibrAhmaNatattvamanusandheyam , tathA hi " yaH pRthivyAM tiSThan pRthivyAH antaro yaM pRthivI na veda yasya pRthivI zarIraM yaH pRthivImantaro yamayati eSa ta AtmA'ntaryAmyamRtaH" iti (bR. u. 3-7, 3-23) "yaH agnau tiSThan0 " "yaH Aditye tiSThan0" "ya: vaci tiSThan0" "ya: Atmani tiSThan0" ityAdi // tatra tattvatrayoditeSu bhUteSu, deveSu, Atmasu ca sarveSvapi siddhavastuSu tasya paramapuruSasya pratiSThA tathA teSAM sarveSAmapi saMyamanaM ca anuzrayate / /

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chandodarzanama 199 COMMENTARY-SUMMARY TRANSLATION Being Himself ever-existent, by His very existence, He pervades every element. Likewise, He is God, who is illumination itself and so pervades every god. He fills every god with His invisible Adhidaivata principle. And further, He being Himself the great Atma, He fills every soul with His Adhyatma principle. As the Antaryamin, the indweller, He pervades fully all things, Adhibhautika, Adhidaivika and Adhyatmika. I attain the Purusha, the all-pervader by identity and in full harmony. Cf." The ruler within the gods, etc. is Brahma because of the characteristics mentioned" (B.S. 1-2-18). tRtIyA Rk| yo bhUtAni brahmaNeha vAcotsaMsarja yad tejo yA apo yAM bhUmi sAnnAm || imAni trI trivRtA''tmanA yo'bharat samena taM puruSaM pra padye rasaina // 3 // padapATha :- yH| bhUtAni / brahmaNA / iha / vAcA / ut / ssrj| yat / Um iti / tejH| yAH / apaH / yAm / bhUmim / sAnnAm // imAni / trii| tri'vRtA / AtmanA / yaH / arbharat / samena / tam / puruSam / pra / padye / rasaina / He who created with the help of the manifest Brahma (word) all the elements, the light, the waters, the earth with food, invested all created elements with the soul. They got multiplied by the process of triplication ( trivrtkarana). I attain the Purusha by identity and in full harmony. anvayabhASyam / yaH brahmaNaH vAca: adhipatiH san svena brahmaNAvAcA chandasvatyA bhUtAni bhUtajAtAni pratyakSANi utsasaja uchcvAsataH AvizvakAra, yat khalu pratyakSa sarUpaM tejaH, yAzca apaH sarasAH, yAM ca sAnnAM annasahitAM bhUmi imAM sarveSAmAdhArabhUtAM prathamataH utsasarja AdisRSTau iti yAvat iti arthAd gamyate tAni trINi imAni pratyakSasiddhAni bhUtAni trivRtA trivRtAni pratyekaza: trivRtkRtAni svayaM trivRdbhUtAni vA ya: AtmanA nijena caitanyasattvena abharat pUrayAmAsa, tathA svayamapi tatra pUrNaH iti bhAvaH, "vRkSa iva stabdho divi tiSThatyekastenedaM pUrNaM puruSeNa sarvam " iti ca (nA. u. 10-4) atyantarAdapi gamyate so'yamevArthaH taM paramaM puruSaM samena rasena samabhAvena prApnomIti //

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200 chandodarzanam ____ atra "sajJAmUrtiklUptistu trivRtkurvata upadezAt " iti (bra. sU. 2.-4-20) brahmamImAMsAyAM nirNItaM trivRtkaraNatatva anusandheyam / tathA ca tadeva chAndogyopaniSadi anuzrayate "sadeva somyedamagra AsIt tat tejo'sRjata, tadapo'sRjata tA annamasRjanta seyaM devataikSata hantAhamimAstistro devatA annena: jIvenAtmanA'nupravizya nAmarUpe vyAkaravANIti tAsAM trivRtaM trivRtamekaikAmakarot" ( chAM. u. 6-3-1-4) iti ca || COMMENTARY-SUMMARY TRANSLATION Brahmanaspati being the Lord of Vak, created all the elements out of His breath in the form of metrical compositions. He breathed out the elements as it were. He created light by means of brilliance, the waters full of juice, and this earth full of food. It is indicated that this was in the beginning of creation. These three elements tripled themselves into millions of things. He invested them with a soul full of energy. He is Himself always full independently of anything else. Cf. "All is full of Purusha" (Na. Up. 10-4). That supreme Purusha I attain by identity. Cf. "But the creation of name and form are by Him the author of tripartite creation as is taught." (B. S. II-4-20). This tripartite creation which is referred to in Chan. Up. (VI-3) also is to be read in this context. caturthI Rk / ya idaM vizva trivRtaM vyAharad bhUrbhuvaH svastrivRtA vAcA brahmaNA // tat pRthivImantarikSaM divaM cAnu samena taM puruSaM prapadye rasaina // 4 // padapATha :- yaH / idam / vizvam / tri'vRtam / vi'Aharan / bhUH / bhuvaH / sva 1 riti svaH / tri'vRtA / vAcA / brahmaNA // tat / pRthivIm / antarikSam / divam / ca / anu / samena / tam / puruSam / pra / padye / rasaina / He breathed out this tripartite universe with the help of Vak, in the form of mantras by repeating it thrice as Bhuh, Bhuvah and Svah, Prthvi ( earth), Antariksha (mid-air) and Dyau (sky). By following these Vyahrtis, I attain the Purusha by identity in full harmony.

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chandodarzanam 201 anvybhaassym| yaH paramaH puruSaH brahmaNaspatiH idaM pratyakSasiddhaM brahmANDarUpaM vizvaM jagat trivRtaM trivalIbhUtaM "bhUH bhuvaH svaH" iti vyasta-samastarUpayA yajumantrAtmikayA vAcA vyAharat uccArayAmAsa, tadanu vyAhRtirUpaM tad brahmaiva anusRtya pRthivIM imAM avamA antarikSaM madhyama bhuvanaM divaM uttamaM bhuvanaM ca kalpayAmAsa taduccAramAtreNa, taM tAdRzaM puruSaM samabhAvena eteSAM bhuvanAnAM vyAhRtInAM na samanvayena prApnomIti // COMMENTARY-SUMMARY TRANSLATION He the Great Purusha, with the help of Vak, created this Brahmanda, the visible universe. He did this using Vak as a Yajurmantra in the form of Vayhtis, Bhah, Bhuvah and Svah. He pronounced the Vyahrtis and created this Prthvi, the lowest world, Antariksha, the middle one and Dyau, the highest. By His very utterance of the Vyahrtis, they came into existence. I attain the Purusha by identity in full harmony. pazcamI Rk / yo jyotiSA'ntarvAcA brahmaNA''tmanA puryat trivRtaM sambabhAra jyotiH // imamagnimutendraM tamamuM sUrya samena taM puruSaM prapadye rasaina // 5 // padapATha :- yaH / jyotiSA / antariti / vAcA / brahmaNA / AtmanA / punariti / yat / tri'vRtam / sam / babhAra / jyotiH|| imam / agnim / uta / indram / tam / amum / sUryam / samena / tam / puruSam / pra / padye / rasena / / He created with the help of his own brilliance and the help of Vak (word) light, which is indeed triple in form. The three forms are Agni, Indra, and Surya. I attain the Purusha by identity and in full harmony. anvybhaassym| yaH puruSaH brahmaNA brahmAtmikayA vAcA jyotiss| jyotirmukhena yat khalu tritayaM tredhA bhAvena siddha jyotiH sambabhAra kalpayAmAsa, tacca itthambhUtam - imaM bhaumaM agniM, taM parokSasiddhaM vaidyutaM indra, amuM divyaM sUryaM ca bhAvayAmAsa jyotirAtmavibhUtisattvakam , taM paramaM puruSa eteSAM agnIndrasUryANAM samanvayena ekIbhUtena jyotiHsvarUpeNa prApnomIti // CD-26

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202 chandodarzanama atra etaiyotimuurtibhiH pratIkarUpaiH agni-vidyudAdityaiH tanmUlabhUtaH paramaH puruSa eva prApyate iti ca RSerantarhito bhAvaH // COMMENTARY-SUMMARY TRANSLATION He, with the help of Vak as mantra and His brilliance, created light which is well-known to be three-fold. He created this Agni of the earth, that invisible Indra whose form is lightning and this celestial Surya. Him, the great Purusha, I attain by identity and in full harmony. Note here that what the Rshi intends to convey is that through these light-symbols, the Supreme Purusha can be attained. SaSThI Rk / yo'ntarbrahmaNeha divyAM jyotiSmatI trivRtAM tAmabhad vAcai saMvidA // AgneyyA sahenANyA sAvitryA vAcA samena taM puruSaM prapadye rasaina // 6 // padapATha :- yaH / antriti| brahmaNA / iha / divyAm / jyotiSmatIm / tri'vRtAm / tAm / arbharat / vAcam / sam'vidA / / AgneyyA / saha / idrANyA / sAvitryA / vAcA / samena / tam / puruSam / pra / padye / rasaina / By His own power of consciousness, he held within Himself Vak, who is godly, brilliant and three-fold. I attain the Purusha through Vak in her three aspects, Agneyi, Indarni and Savitri, by identity and in full harmony. anvayabhASyam / yaH puruSaH jyotiSmatI jyotirAtmikAM divyAM vyomavad vyApikAM prakAzikAM ca sadarthAvabodhikAM tAM parAM vAcaM brahmaNA brahmasattvena tritayI trivalIbhUtAM trayImayIM chandasvatI vedarUpAM vidAM jJAnAnAM jJAninAM ca tadbrahmAtmAnubhAvasiddhAnAM mUlabhUtAM samabharat antaH Atmani sandadhAreti bhaavH|| tathA AgneyyA bhaumAgnisambandhinyA agnAyyA indrANyA vaidyutAgnisambadhinyA madhyamayA, sAvitryA savitRsambandhinyA divyayA vAcA taM paramaM puruSaM samena rasena prapadye samabhAvena // etAsAM vAcAM taddevatAnAM ca sAmyena yogena, tathA tasyAH parAyAH vAgdevatAyAH samprasAdenaiva tatparamapuruSAdhigamo bhavitumarhatIti gamyate iti ||

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chandodarzanama 203 COMMENTARY-SUMMARY TRANSLATION Purusha held within Himself Vak (the word) who His shining and godly; she pervades everything and is illuminative. She has three aspects. She is the origin of all knowledge. She is Agneyi when related to Agni of this earth. She is Indrani when related to lightning. She is Savitri when related to the celestial fire which is the Sun. With the help of this three-fold Vak, I attain the Supreme Brahma. By bringing them together and securing the grace of the Vag-devata one attains the Purusha. saptamI Rk / somenAnnena manasA'gnivaizvAnaro yo vidyutA'dbhiH prANairindrastaijasaH // vAcA jyotiSA sUryaH praza AtmA''ntaraH samena taM puruSaM prapadye rasaina // 7 // padapATha:- somaina / annaina / manasA / AgniH / vaizvAnaraH / yaH / vidyutA / at'bhiH / prANaiH / indraH / taijasaH // vAcA / jyotiSA / sUryaH / pra'jJaH / AtmA / AntaraH / samena / tam / puruSam |pr| padye / rasaina // The Purusha who is Agni ( the principle of fire) along with Soma, Anna and Manas is the Vaisvanara within the body; He is Indra along with lightning, water and vital air, and is called Tejas within the body; He is the Prajna Atma, within the body along with Vak, light and the sun. I attain that Purusha by identity and by being in tune. anvayabhASyam / yaH paramaH puruSaH somena somadevatyena annena bhaumena bhautikena manasA annoditena AntaryaNa karaNena agniH pArthiva: san vaizvAnaraH sthUlazarIrAdhiSThita: jAThara: prasiddhaH vizveSAM narANAM AtmA sacetana: asti, yazca vidyutA vidyudrapayA tejaH zaktyA adbhiH vaidyutIbhiH rasAtmikAbhiH prANaH apsattvakaiH saha indraH madhyamo devatAtmA antarikSAdhipatiH tejasa: sUkSmateja sattvakaH tejasAbhidhAnaH sUkSmazarIrAdhiSThitaH AtmA antarhitaH asti, tathaiva jyotiSA divyena vAcA jyotiSmatyA sahita: sUryaH dhulokAdhipatiH divyo devatAtmA sarvalokapratyakSaH AntaraH AtmA prajJaH prakRSTatamajJAnasattvapUrNaH prAjJasaJjJakaH kAraNazarIrAbhimAnI AnandarasabhoktA bhavati, evaM tredhA bhAvena tattvatritayAtmakena vibhUtisattvena siddhaH yaH paramaH

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204 . chandodarzanam AtmA asti, taM puruSaM samena bhAvena eteSAM trayANAmAtmanAM yogena rasena jJAnAnandazAntyAdisattvena bhakti-prema-zraddhAdipUNana sAmarasyena prapadye prApnomIti, "tadetat aupaniSadaM tattvaM RgAdivedamantramukhoditaM ca atra anusandheyam" (mAM. u. 1-3) // COMMENTARY_SUMMARY TRANSLATION That supreme Purusha is Agni of this earth and is called Vaisvanara when in this gross (physical) body. He is well-known as residing in the stomach. Anna, the food of this world is related to the god Soma; Manas, the mental instrument is born of food. He is Indra, the god of the mid-air and is called Tejas, when He resides in the subtle body in the form of vidyut or lightning. Vital airs or Pranas are born of Ap as their essence. He is Surya and Prajna Atma full of abundant knowledge. He is called Prajna by name when he resides in the casual ( karana) body. Surya is well-known and is an object visible to all the worlds ( this is his external form). He becomes what he is by light celestial, and by the power of Vak, the essence of light. That Purusha is to be attained in these three forms, which are His three-fold nature. Agni, Indra and Surya are His external forms, while Visva, Tejas and Prajna are internal forms in the body. I attain the Supreme Purusha by identity, by the element of delight within, by devotion and love. This secret teaching of Upanishads and that taught by the mantras of Veda are to be followed. Cf. ( Mandakya Up. 1-3). aSTamI Rk / yo bahirdhA''tato'sau vizvarUpo yo'ti tasthau vizva pUrNo vizvataspari // yo'ntardhA''tmA pratyadhi cetate'yaM tat paramaM jyotirvizvasya darzayat // 8 // padapATha :- yaH / bahiH'dhA / A'tataH / asau / vizvarUpaH / yaH / ati / tasthau / vizvam / pUrNaH / vizvataH / pari // yaH / antaH'dhA / AtmA / pratyaG / adhi / cetate / ayam // tat / paramam / jyotiH| vizvasya / darzayat / / He has externally spread Himself in the form of the multifarious universe. The Purusha is perfect and while pervading this universe, is also beyond this universe and is all round. Internally, He is Atma, the soul who inspires from within. He is that Light Supreme which illumines all this universe.

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chandodarzanam anvayabhASyam / yaH paramaH puruSaH bahirdhA bAhyabhAvena asau pratyakSasiddha: AdityAdirUpeNa divyajrjyotirmukhena AtataH samantAt sarvataH vyAptaH san vizvarUpaH babhUva, yazca parokSasiddhaH vizvataH paritazca sarvatrApi paripUrNaH san etad vizvaM brahmANDaM samagraM dRzyaprapaJcaM ati atikramya tasthau nije parame pade pratitiSThatIti bhAva:, tathA tasmin vizvAdhiSThAnabhUte pUrNa virAmapade svIye dhAmni pUjanIyaH san pUrNo babhau // tathaiva punaH antardhA adhyAtmatattvena pratyaG AtmA AntaratamaH sacetanaH pratyagAtmasvarUpaH san adhi sarvaSAM antaradhiSThitaH san cetate saJcetanena sphurati ayaM aparokSaH sarvAnubhavasiddhaH evAstIti ahamasmIti satpratyayena avagamyate, evaM tredhAbhAvena vyastaM tathA samastaM ca tat tattvatrayaM triSvapi vastuSu Atmasu bhUteSu daivateSu ca sAmarasyayogena anusyUta tat paramaM pUrNaM jyotiH vizvasya asya jagataH darzayat prakAzakaM bhavati, tatparaJjyotiHsvarUpa eva brahmaNaspatiriti // atra sUktArambhe " brahmaNaspatirbrahmaNA prati" iti tasyaiva anuvRtteH samagrasUktoktamidaM sarvaM tattvaM tasya brahmaNaspatereva bhavitumarhatIti bhAvaH // // iti tRtIye'nuvAke paJcamaM brahmaNaspatisUktaM samAptam // 205 COMMENTARY-SUMMARY TRANSLATION He, the supreme Purusha, externalised Himself and spread all round evidently in the form of the sun etc. He became omnifarious. Further, as the invisible cause of everything, He transcended this visible universe. Again, internally, He became the inmost soul by adopting the principle of Adhyatma, dwelling in all. He is experienced by all internally as the soui and is realisable. Thus being three-fold, He is in all the threes, ie, Bhuh, Bhuvah, Svah etc. both jointly and separately. He is supreme and full of light, the light par excellence, which illumines all and everything. He is certainly Brahmanaspati. Thus ends the Fifth hymn in the third Section.

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206 chandodarzanam atha tRtIye'nuvAke SaSThaM brahmaNaspatisUktam | anuvAkaH 3 / sUktam 6 | RcaH 1-8 brahmaNaspate tvaM vAcA aSTau devarAto vaizvAmitraH, brahmaNaspatiH, jagatI | ayujaH antyA ca brAhmaNaspatyAH, yujaH tisraH sArasvatA vA // Now the Brahmanaspati Sukta, Sixth in the third Anuvaka Section III, Hymn 6, Riks 1-8 - BRAHMANASPATI. This Hymn beginning with "Brahmanaspate tvam vacha", contains eight Rks. Daivarata Vaisvamitra is the Rshi. Brahmanaspati is the god and Jagati is the metre. (The second, fourth and sixth mantras are addressed to Sarasvati and the rest to Brahmanaspati.) atha prathamA Rk / brahmaNaspate tvaM vAcA'ntastapasyan parayA citA vizvamA vizvakathai || chanda'sA svaM sattvaM so'nva'bhava'd rasaina vAcA ne samAtmA brahma'Na'spati'H // 1 // padapATha :- brahmaNaH / pate / tvam / vAcA / antariti / tapasyan / yA / cirtA / vizvam | AviH / cakarthe // 1 chanda'sA / svam / sa'ttvam / saH / anuM / abhavat / rasena / vAcA | nemasa AtmA / brahmaNaH / patiH | Oh Brahmanaspati ! by performing tapas within yourself by the help of Vak and also by supreme consciousness you created this universe. Brahmanaspati enjoyed His own power through the essence of metre or mantras. Brahmanaspati is, as it were, the other half of Vak. anvayabhASyam / he brahmaNaspate ! tvaM vAcA nijayA parayA vAcakazaktyA antaH Atmani lInayA tathA parayA parAsaJjJayA saha tapasyan maunena nirviSayasattvena kaivalyena pratapan, tapoyajJamanutiSThan citA parayA cetanayA vizva idaM nAmarUpAtmakaM jagat sarvaM Avizvakartha sUkSmatamacaitanyabIjarUpeNa Atmani antarhitaM tad vizvaM bahirutsasarjitheti bhAvaH // tena AtmanaH vizvarUpasattvasya pratyakSIkaraNoditena rasena saMvidAnandAtmakena chandasA premasattvena tannibandhanAtmakena

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chandodarzanam / 207 vedena saH brahmaNaspatiH svaM nijaM sattvaM sattAtmakaM sAmarthya zaktitattvaM AntayaM pratyakSa sarUpaM anvabhavat antaH sambhAvayAmAsa tasmAt saH paraH brahmaNaspatiH paramaH puruSaH vAcA tayA parayA saha tAdAtmyena saMhitaH " nemasamAtmA " " nema ityardhe" ardhasamAtmA samAnArdhAtmakaH svayaM nityasiddho'stIti // COMMENTARY-SUMMARY TRANSLATION Oh Brahmanaspati ! with your power of expression and being absorbed in yourself, you performed tapas, silently. Thus you created this universe full of name and form. It was in you like a subtle seed in the form of energy and you brought it out. By visualising His own power of omnifariousness through knowledge, delight and mantras, Brahmanaspati enjoyed His own power in the concrete form. Brahmanaspati is Purusha the Supreme. 'Nema' means half. So, He is the other half-soul of total being and is one with Vak and is ever-present everywhere. dvitIyA Rk / sarasvatI tvaM chandasvatI brahma satI brahmaNe parasmai sudhitA''tmane'ntaH // svAtmyaM pratyRtA sA chandasA rasaina nemasamAtmA brahmaNaspatinA babhau // 2 // padapATha :- sarasvatI / tvam / chandasvatI / brahma / satI / brahmaNe / parasmai / su'rdhitA / Atmane / antariti / / su'Atmyam / prti| RtA / sA / chandasA / rasaina / nemasamA'AtmA / brahmaNaH / partanA / babhau // Sarasvati, you are Brahma in the form of metres. You conscerate yourself to Brahma the Supreme and the inner soul Chetanatma ). She is full of love and delight and is one with Brahmanaspati by being in tune with Him. She is the other half-soul with Brahmanaspati. anvybhaassym| he bhagavati ! tvaM sarasvatI svayaM saMvidAnandAdirasasattvapUrNA chandasvatI prema-svarAdisattvayuktA tAdRzachandonibandhanasiddhA sAkSAd brahmaiva satI parasmai brahmaNe parabrahmArthaM citeAtmane cetanAya antarAtmane-AtmArtha dhitA hitA dhRtA-antaHsandhIyase iti tadarthaH //

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208 chandodarzanama tena sA parA vAg devatAtmA chandasA premAnandasvaragItyAdisattvena rasena svena vAgrasena tathA satya-mAdhuryAdisattvena saha sampannA satI tena svena paramAtmanA sAtmyaM tAdAtmyaM pratyutA pratisaGgatA svayaM pratyaGmukhena cidAtmanA samanviteti bhAvaH, tasmAt evaM prakAreNa tena nijena brahmaNaspatinA yogena sA sarasvatI nemasamAtmA samAnArdhAtmikA satI babhau babhAse nityaM prakAzate svayamiti // COMMENTARY-SUMMARY TRANSLATION Oh Bhagavati ! Sarasvati, you are incarnate knowledge, delight etc. You are Chhandasvati full of love, sound-notes etc. You are manifest Brahma as set in metres. So, you have consecrated yourself to the Supreme Brahma and Atma within. Sarasvati is a deity, who with her love and song, and by the essence of her speech, which is truth, by pleasantness and other sweet qualities, is united with Paramatma by being in tune with Him. She is united with Him as knowledge. She is the other half-soul with Brahmanaspari who is shining for ever. tRtIyA Rk / brahmaNaspate tvaM ca vAka ca saMhito nemasamAtmAnau stho vizvA''tmanA / vAga vidA brahma brahmaNaspatirvAcyau vAcaspatiH san paramaH zacIpatiH // 3 // padapATha :- brahmaNaH / pate / tvam / ca / vAk / ca / sam'hitau / nemasama'AtmAnau / sthaH / vizva'thA / AtmanA / / vAk / vidA / brahma / brahmaNaH / patiH / vAcyaH / vaacH| ptiH| san / paramaH / zacI 3'ptiH|| Oh Brahmanaspati ! You and Vak being totally united in all respects, you are like two halves. Vak is indeed Brahma (the visible, the expression), and Brahmanaspati is one who is expressible. He being Vachaspati, is also the Supreme Sachipati, i.e., Indra. anvybhaassym| he brahmaNaspate ! tvaM paramaH puruSaH tathA vAk ca-tava vAgrapA parA zaktizca saMhitau mithaH saGgatau santau vizvathA - AtmanA sarvAtmanA sarvavidhena tattvena nemasamAtmAnau samAnArdhAtmakau sthaH anAdisiddhau nityayogena cirapratiSThAyai prabhavathaH // ataH sA parA

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chandodarzanama 209 vAgeva vidA jJAnazaktyA pratyakSaM brahma tadbrahmAtmanaH vAcakazaktirUpA, vAcyaH tadvAcyArthavastusvarUpaH sa: brahmaNaspatiH, ityevaM etadeva tayoH samAnArdhAtmakatvaM, tasmAta saH paraH AtmA vAcaspatiH san zacIpatiH ityAdi nAmarUpAdibhiH saMstuta: vede prasiddhaH zrayate iti // COMMENTARY_SUMMARY TRANSLATION Oh Brahmanaspati ! you and Vak, your supreme power of expression, are united in all respects. In all ways, you are the equal halves. You are so from time immemorable and remain so for ever. So, the Vak supreme, is manifest Brahman as power of expression. The expressible, however, is Brahmanaspati. This is how they are the equal halves of the total Reality. He is Atma the supreme. Brahmanaspati is well-known in various ways by names and forms, Vachaspati, Sachipati etc. caturthI Rk / sarasvati tvaM ca bRhaspatirmithazchandasA stho yuvA nemasamAtmAnau // dampatIva prabhavathaH samAnau vAg vidA bRhatI svayamAtmA patiH // 4 // padapATha :- sarasvati / tvam / ca / bRhaspatiH / mithaH / chandasA / sthaH / yuvAm / nemasama'AtmAnau // dampatI iveti dampatI'iva / eva / pra / bhavathaH / samAnau / vAk / vidA / bRhatI / svayam / aatmaa| ptiH|| Oh Sarasvati ! you and Brahmanaspati are interlocked by metres, and you two are equal halves. You are like a married couple equal in all respects. Vak, on account of the power of intelligence, is the Great One, and this Atma is the husband. . anvayabhASyam he sarasvati ! tvaM bRhaspatizca mithaH parasparaM yogena chandasA anAdisambandhasiddhena alaukikena rasena yuvAM dvau devatAtmAnau nityasiddhau nemasamAtmAnau samAnArdhAtmasattvAnau sthaH tau yuvAM svasvasattayA sahaiva AsathuH iti bhAvaH, tena ca tau yuvAM samaM samabhAvena dampatI ivaiva jAyA-patI iva saha sarvasminnapi artha laukike alaukike ca prApaMcike pAramArthike'pi mitho yogenaiva prabhavathaH IzAthe vizveSAM Adhipatye zaknuthaH, sA vAg divyA parA devatAtmA vidA jJAnazaktyA bRhatI brahmasattvA brahmavastuvad vyApakA abhivRddhisattvapUrNA ca asti, CD-27

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210 chandodazanam so'yaM pracetanaH AtmA tatpatiH bRhaspatiH iti vedamantreSu upaniSatsu ca prasiddhataraH iti / tathA ca RGmantravarNa:--"bRhaspatevhatI vAcamAvat" (R. maM. 10 130-4) iti / "eSa u eva bRhaspatiH, vAg vai bRhatI tsy| eSa patiH, tasmAdu bRhaspatiH" (bR. u. 1-3-20) iti ca aupaniSadaM brAhmaNAnuvacanam || "yAvad brahma viSThitaM tAvatI vAk" (R. maM. 10-114-8) iti ca vAgabrahmaNo: samAnasattvayoge mantradarzanam || "yatra kaca brahma tad vai vAk, yad vai vAk tad vA brahmeti etaduktaM bhavatIti tad brAhmaNam" (ai. A.) iti || COMMENTARY-SUMMARY TRANSLATION Oh Sarasvati ! you and Brhaspati, are united mutually by Chhandas (Vedic metres ) which is super-worldly. Both of you are deities eternal and equal, and you exist by your own power. So, you are like a couple by your equality and you behave as such in all worldly and other-worldly affairs. You are able to rule the whole universe. Vak is godly and supreme, a deity full of power and capable of growing to any extent like Brahma. Vak is the essence of Brahma. Atma who is full of intelligence and activity is the husband, known as BIhaspati. He is reputed in the Veda mantras and Upanishads. "He, that is Brhaspati, of radiant light protected Vak, that is metrical Brhati" (Rg.x-130-4). "This is certainly Brhaspati and Vak is called Brhati. Atma being the husband of Brhati is called Brhaspati." (Br. Up. 1-3-20). paJcamI Rk| yo bhUte vizvasmiMzcitota parasmin daivate'dhi pratyaJci jIve'dhyantarasmin // yaH satyena tridhA rAjate'ntaH samo nityamevAvarIvati tat satyama // 5 // padapATha :- yaH / bhUte / vizvasmin / citA / uta / parasmin / daivate / adhi / pratyazci / jIve / adhi / antariti / asmin // yH| satyena / tridhA / id / rAjate / samaH / antariti / nityam / eva / A / varIvati / tat / satyam // He (the Highest Person ) is in all elements in this universe and is also in the Creative God ( Isvara ) and resides as well in this indwelling soul of all creatures. He shines uniformly by his Truth in all these three places. His truth is a fact which eternally exists.

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chandodarzanam 211 anvayabhASyam / yaH paramaH puruSaH pracetanaH AtmA bhUte asmin iha pratyakSasiddhe vizvasmin acetane vastujAte, uta api ca parokSasiddhe daivate paramAtmani ca adhi adhiSThitaH kevalaM caitanyasattvaH, tathA asmin aparokSasiddhe pratyaJci Antare jIve jIvAtmani adhi adhyAtmasattve sacetane antaH antagatmani, ya: paramaH satyena satyaikatattvena tridhA-it tredhAbhAvenaiva tattvatrayAtmakena sarvAtmabhAvena antaH sarvatrApi samaH ekarasena pUrNaH san rAjate svayameva prakAzate, tat paramaM satyaM iha sarvatrApi nityaM sarvadeva varIvati nairantaryeNa pratitiSThati, nityasiddhamiti // COMMENTARY-SUMMARY TRANSLATION He is the Supreme Purusha and the Soul of all and is full of intelligent energy. In this visible universe which is inert and in the invisible creator, as well as in the Atma, the Purusha is active in the form of intelligent energy. Likewise, He is in this inner individual soul who is active. He is the One Supreme. By the power of Truth, He shines uniformly in all beings. He is full of only one essence. Truth supreme is existing eternally and everywhere. SaSThI Rk / sarasvatIyaM brahmaNaspatinA'ntaH pratyaJci jyotiSA svareNa rasaina // chandasA sphurati prati cetanena vizvasyaiva jIvase pari saMvidai // 6 // padapATha :- sarasvatI / iyam / brahmaNaH / partanA / antariti / pratyaJci / jyotiSA / svaraNa / rasaina // chandasA / sphurati / prati / cetanena / vizvasya / eva / jIvase / pari / sam'vide // This Sarasvati, with Brahmanaspati vibrates in the inner soul, with her light, her sound, and her joyful essence and activity. She shines by her light to give all-round knowledge to all in the universe. anvybhaassym| ___ iyaM sAkSAd brahmarUpA mantrAtmikA sarasvatI parA vAg divyA svayaM devatAtmaiva satI brahmaNaspatinA tena nijena parameNa puruSeNa saha pratyaJci pratyagAtmani anta: antarmukhe /

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212 chandodarzanama jyotiSA svena sarUpeNa sattvena, svareNa tadvAcakena svarasattvena, rasena prema saMvidAnandAdisattvena, cetanena cidAtmanA, chandasA nityasiddhena nijena nibandhanena ca pratisvarati tadvAcyArtharUpaM akSaraM brahma vastu sasvaraM samuccarati, tatpratidhvanirUpeNa svayamevAbhyudetIti bhAvaH // tadidaM chandomayavAksvaraNaM vizvasyaivAsya jagataH prANabhRtazca jIvase saJjIvanAtha pari paritaH saMvide jJAnAya samyagdarzanavijJAnAdiprakAzanArthamiti // COMMENTARY-SUMMARY TRANSLATION This Sarasvati, the Speech Supreme, in the form of mantras is Brahma himself. She being divine, unites with the divine Brahmanaspati, the Purusha. Within every soul, with her light, delight and activity, she sings of Brahma, the imperishable. The song is in metres which is eternal and of her making. It means that she rises up independently in the heart of all in the form of an echo. This vibration of Vak in the form of metres is for revivifying everything in this universe and for revealing the knowledge to all. saptamI Rk / yo bhUteSUta deveSvAtmasu sannadhi jyotiSA''pRtaH san pracetanaH prH|| vyasto vyasteSUta samastaH samasteSu viralaH san vyastAt paramaH samastAt // 7 // udapATha :- yaH / bhUteSu / uta / deveSu / Atma'su / san / adhi / jyotiSA / A'pRtaH / san / pra'cetanaH / paraH / vi'astaH / vi'aste / uta / sam'astaH / sam'asteSu / viralaH / san / vi'astAt / paramaH / sam'astAt / / He is in all elements, all gods and all souls. He is full of His own light. He is all activity. He fills all and everything. He seems to be separate among those which are separate. He seems to be one among those which are united. He is other than the separate ones and higher than the united ones. anvayabhASyam / yaH brahmaNaspatiH bhUteSu eteSu savaSu acetaneSu uta ca deveSu daivateSu cetaneSu Atmasu jIveSu ca sacetaneSu adhi adhiSThitaH san jyotiSA svena caitanyajyotiHsattvena pratihitaH san pracetana: kevalaM cetanAtmakaH ApRtaH samantAt sarvatrApi pUrNaH pratitiSThati, astItibhAvaH,

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chandodarzanam aiteSu triSu tattveSu tathA tadbhAvavastuSu ca vyasteSu pRthak pRthak saMstheSu vyastaH pRthagiva avasthitaH, tathA samasteSu teSveva sahiteSu samastaH anusyUtaH san svena sattvena vyAptaH, so'yaM sarvAntarAtmA vyastAt etattritayAt virala: atiriktaH, tathA samastAt tasmAdeva saMyuktasattvAt tattvatrayAt tasmAt tAttvikAd vastutryAt paramaH zreSThatamaH paratama: pUrNatayA pratiSThitaH sa pUrNAtmaiva svayaM bhavati brahmaNaspatiriti // COMMENTARY-SUMMARY TRANSLATION This Brahmanaspati is in all elements, all gods and all souls. With His light, He pervades all. He is pure intelligent energy. He is full and perfect in every sense everywhere. He is separate among the separate ones; He is there as if He is separate. He is one among the united ones. He pervades everything with His own power. He is the very indwelling soul of all. He is different from the three principles (physical, psychological and spiritual) which seem separate from each other, and He is beyond them too. He transcends them all. He is supreme and full in all respects. aSTamI Rk / padapATha : 213 brahma'Na'spatiH sa sa'tyazcadApRtaH sa'tyameva vAcA''dadeza cchanda'sA / satyenaivAnu' bhA'vaya'ti' prati brahma tat pa'ra'maM jyotirvizva'sya darzayet // 8 // brhm'nnH| pti'H| sH| sa'tyaH / cit / A'pR'taH / sa'tyaM / eva / vA'cA / A''di'deza' / chanda'sA / / I satyena' / eva / anu' / bhAvaya'ti / prati'i / brahma / tat / pa'ra'mam / jyoti'H / vizva'sya / da'rzaya't // Brahmanaspati is satya (that is eternal existence). He is perfect and full by His intelligent energy. He gave the message of truth only through His Vak, His power of expression, in the form of Vedic mantras. Through the power of Vak, in metres, He makes all realise the Truth. That is the Light Supreme which illumines the universe. anvayabhASyam / saH brahmaNaspatiH svayaM satyaH satyAtmA caitanyasattAmAtrAtmakaH satyaikatattvasiddha eva san citA nijayA cetanAzaktikalayA AvRtaH sarvatra paripUrNaH asti saH chandasA gAyatryAdi

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214. chandodarzanama chandonibandhanaklaptena svena sattvena vAcA vastutattvena svavAcakazaktyA chandasvatI vAGmukhena satyameva dizati sarvaM yathArthamevopadizati darzayati ca vastu-viSayAdikaM dharma-jJAnAdikaM ca satattvaM bodhayatIti bhAvaH // tathA satyenaiva yAthAryenaiva tattvena svAnubhAvasiddhena tat pUrNa satyaM paramaM brahmAtmAdivastusattvaM anubhAvayati tadanubhAvaparyantaM prerayati praNayati iti bhAvaH // tadeva paramaM jyotiH vizvasya sarvasyaivAsya tattvasya tathA tattAttvikavastusattvasya darzayat prati prakAzayat paramaM satya vastu iti / tatparaJjyotiHsvarUpAtmaka eva saH brahmaNaspatirbhavatIti // evametena chandodarzanamukhena RSigyaM darzayati svAnubhAvasiddhaM satyaM vastutattvam sarvavastu tattvavijJAnArthaM chandomukhena dhIyogena zaraNyaH sa brahmaNaspatireva samupAsyatAmiti // // iti tRtIye'nuvAke SaSThaM brahmaNaspatisUktam samAptam || || iti brAhmaNaspatyaH tRtIyo'nuvAkaH smpuurnnH|| COMMENTARY_SUMMARY TRANSLATION Brahmanaspati is Himself pure Truth. He is full and perfect by His intelligent energy. He points the way to Truth and through Vak in the form of Vedic mantras. He causes all to realise the Truth and actually experience it by and through the light of His intelligence. That light has the power to illuminate everything in the universe. Thus, through Chhando-Darsana, this Seer conveys that for the understanding of Truth which underlies everything, Brahmapspati is to be meditated upon constantly and prayed for through Vedas and the Yoga of intellect. Thus ends the Sixth hymn in the Third Section. Thus ends the Third Section dedicated to Brahmanaspati.

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chandodarzanama 25 215 atha caturthaH aindraH anuvaakH| anuvAkaH 4 / sUktam 1 / RcaH 1-8 | indrH| prathamaM indrasUktam / yo devAnAM prathamaH aSTau, devarAto vaizvAmitraH, indraH, triSTup | Now this the Fourth Section ( Anuvaka ) concerns Indra Section IV : Hymn 1: Riks 1-8- INDRA. The first Hymn beginning with 'Yo devanam prathamah' contains eight Rks. Daivarata Vaisvamitra is the Rshi Indra is the god and Trishtup is the metre. atha prathamA Rk / yo devAnAM prathamaH pavitraH san vizvA bhUtAni praNayatyaja'nam // antarikSe yaH pavate balIyAn indro vizvaSAM patiH sa madhyamaH // 1 // padapATha :- yaH / devAnAm / prathamaH / pavitraH / san / vizvA / bhUtAni / pra'nayati / aja'sram // antarikSe / yH| pavate / balIyAn / indrH| vizveSAm / patiH / saH / madhyamaH // He (Indra) is indeed the first among gods. He protects all with his Thunderbolt ( Pavi). He leads all beings all the time without any break. He blows with strength in the form of wind in the middle region between the sky and the earth. He is Indra of the middle world, the overlord of all that is created. anvayabhASyam / yaH- asau divyaH prasiddhaH loke vede ca, sAmAnyena vaiziSTyena ca asmAkaM zreSThaH yaH kazcidastIti viditaH, devAnAM sarveSAM daivatAnAM divyasattvAnAM kevalaM cetanAtmanAM prathamaH anAdisiddhaH AdimaH pavitraH pavinA trAyamANaH vidyudrapaH san prathitaH sarvatrANadaH iti, tathA vizvA vizvAni bhUtAni prANijAtAni ajasraM nirantaraM praNayati, vidyucchaktyA pracetayati, yazca punaH antarikSa dyAvApRthivyoH madhye sandhisthAne madhyame bhuvane pavate pravAti vAyusattvena

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216 chandodarzanama pravahati, ata eva "vAyurvendro vA antarikSasthAnaH" iti yAmkaniruktaM saGgacchate // (ni. a.7, khaM. 5, 2) yazca balIyAn balakarmaNA sarvebhyo'pi zreSThaH balie: saH tAdRzaH parokSasiddhaH madhyamaH madhyamalokAdhipatiH madhyastha iva nityaM pratiSThitaH sarvatra sAkSibhUtaH, indraH indranAmA IzaH paramaizvayaMpUrNaH, " idi paramaizvarya " (bhvA. pa. indati) iti dhAtvarthayogAt , ata eva saH indra eva vizveSAM devAdInAM sarveSAM bhUtAnAM prANinAM jagatAM ca adhipatiH iti // COMMENTARY-SUMMARY TRANSLATION He is reputed in the Veda and known to all people generally as well as specially. He is the first among all gods and full of divinity. He saves all with his thunderbolt; he appears in the form of lightning. He is reputed as giving protection (sustenance) to one and all. Further, he leads all the beings without pause or break and he activises everything with his power of lightning. And he blows like wind in midair, the meeting place of heaven (Dyau) above, and earth below. Cf: "It is either Vayu or Indra in the midair." (Yaska Nirukta Chap. VII-5, 2.) He is possessed of infinite strength: is the best of all powerful ones. Such a one is the lord of the middle world and he is a witness to all and everywhere. The name Indra is derived from the root 'Idi' which implies supreme overlordship. He is the lord of not only the gods, but of all the beings of this universe. dvitIyA Rk / yazceha dikSu dazasu pra vAti bhAbhiyoM dazabhivRNute vizvam // yo ayaM samUho'ntarhRdaye'smAka mindro vizveSAM patiH sa madhyamaH // 2 // padapATha :- yaH / ca / iha / dikSu / daza'su / pra / vAti / bhAbhiH / yaH / daza'bhiH / vRNute / vizvam / / yaH / ayam / sam'UnhaH / antariti / hRdaye / asmAkam / indraH / vizveSAm / ptiH| saH / madhyamaH / / He ( Indra) blows everywhere, above and below in all the ten directions. He envelops the whole universe, with the ten rays of bis radiance. He lies hidden within our hearts too as consciousness. He is Indra of the midworld, the overlord of all.

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chandodarzanama 217 anvayabhASyam / yazca iha bahiH brahmANDe dazasu catasro dizaH- prAcIprabhRtayaH tathA avAntaradizazca catasraH AgneyIprabhRtayaH, adharA UrdhvA ca te ubhe evaM prasiddhAsu dikSu sarvAsu pravAti vAyurUpeNa pravahati, yazca dazabhiH bhAbhiH jyotirmayIbhiH caitanyakiraNakalAbhi: divyAbhiH digdevatAsvarUpAbhiH zaktibhiH vizvaM idaM dRzyamAnaM sarvaM prapaJcaM vRNute parivRNoti tejomaya kurute AcchAdayati ca, yazca punaH asmAkaM prANabhRtAM piNDe zarIre antarapi dazabhiH prANazaktibhiH bhAbhiH idaM zarIraM cetayan antarhRdaye svasthAne samULhaH atyantaM gUDhaH tiSThati, saH ayaM antarAtmasvarUpaH indraH madhyamaH vizveSAM adhipatiH iti || "dazeme puruSe prANAH AtmaikAdazaH" (bR. A. 3-9-4) " nava vai puruSe prANA: nAbhirdazamI" iti ca brAhmaNam // so'yaM indraH antarAtmA sarvandriya mUlAdhiSThAnabhUtaH san dazabhiH prANa-cetanAzaktibhi: vizvaM cetayan antarbahirapi nigUDhaH pratitiSThatIti bhAvaH // COMMENTARY-SUMMARY TRANSLATION Further, he blows in the form of air, in the ten directions of the universe ( Brahmanda ), the four main quarters, the four intermediaries and the two, above and below. And he, with his ten illuminatory rays of intelligence, which are the presiding deities of the ten directions, pervades and illumines and envelops the whole of this universe. Again, he has hidden himself in us in our bodies, within our hearts, and inhabits the whole of our being, activising our bodies with his ten rays which are the ten Pranas ( vital airs ). He is Indra of the mid-world, the overlord of all. Cf: "In a man, there are the ten vital powers (Pranas) and Atma the eleventh." (Br. Up. 3-9-4). "Nine Pranas are in the human body and the tenth is in the naval region." He, this Indra, is the inner soul and being, the source of strength of all the senses. He with his ten vital airs, activises all of them. tRtIyA Rk / yo vA purastAdabhitaH praruH stapaseha nityaM jagatAM janeH // AtmanazcitramidaM prAsAraya dindro vizveSAM patiH sa madhyamaH // 3 // padapATha :- yaH / vA / purastAt / abhitaH / pra'rudan / __ tapa'sA / iha / nityam / jagatAm / janaiH // CD-28

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218 chandodarzanam AtmanaH / citram / idam / pra / asArayat / indraH / vizveSAm / ptiH| sH| madhyamaH / / In the beginning, for the manifestation of this universe, he ( Indra) roaring with his intense meditation (tapas) here and everywhere constantly expanded himself in the form of this wonderful universe. He is Indra, of the mid-world, overlord of all. anvybhaassym| ___ ya: prasiddhaH paraH asau divyaH puruSaH purastAt prAk sRSTeH jagatAM sarveSAM prANinAM bhUtAnAM ca janeH prAdurbhAvArthaM iha brahmANDe abhitaH sarvataH tapasA nirviyayAtmakena kevalena vimarzana nityaM nirantaraM sarvadaiva avicchedena ca prarudan prakarSaNa svaran- jJAnamayyA zabdabrahmarUpayA svavAcakAtmikayA parayA zaktyA vAcA saha zabdAyamAnaH san- AtmanaH sakAzAt svataH eva cetanAt idaM-dRzyaM citraM AtmapratIkarUpaM vizvaM prAsArayat vistArayAmAsa, saH madhyamaH indraH vizveSAM adhipatiriti // COMMENTARY-SUMMARY TRANSLATION In the beginning, he, the well-known and the supreme one, in order to create these worlds and all the beings, practised here in this universe, and everywhere, tapas, pure meditation. It was constant and unintermittent. All the while, he, roaring with his supreme power of speech, which is Brahma in the form of sound, expanded from himself this universe which is but a symbol of his. He is Indra of the mid-world, the overlord of all. caturthI Rk / yo divyo hai janayan tsamapaH saJjyotag2atmA'rnu jIvase purA naH // yazcAntaH pRthivyAM prata samUha indro vizveSAM patiH sa madhyamaH // 4 // padapATha :- yaH / divyaH / ha / janaya'n / sam / apH| san / jyotiH'AtmA / anu / jIvase / purA / naH // yH| ca / antariti / pRthivyAm / prti| sam'ULahaH / indraH / vizveSAm / ptiH| saH / madhyamaH / /

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chandodarzanama 219 He, the Supreme and Brilliant Soul, in the beginning created waters for us to be able to live. He lies hidden here in the heart of the earth. He is Indra of the mid-world, the overlord of all. anvayabhASyam / __ yaH- asau prasiddhaH divyaH AtmA cetanaH divi vyAptaH jyotirAtmA kevalaM caitanyajyotirAtmasvarUpaH vidyudAtmakaH san iha asmin prapaJce naH asmAkaM sarveSAM prANabhRtAM jIvase jIvabhAvena AvirbhAvArthaM cirajIvanasthitaye ca purA purAkalpe prAga vizvavisRSTe: apaH antarikSAparaparyAyAH ambho-jala-rasAmRtasvarUpA: samyaktayA sUkSmasthUlAdirUpeNa A samantAt janayan jyotiSaH sakAzAt prAdurbhAvayan Asa iti abhiprAyaH // yazca punaH iha pRthivyAM asmin avame loke antaH samULhaH samUDhaH agnirUpeNa jyotiSA nigUDhaH san samagrAM pRthivImadhitiSThati || sa: madhyamaH madhyamabhuvanAdhipatiH indraH vizveSAM pti:| saH vizvAdhipatirapi madhyamalokAdhipatiriti vede stutH|| so'yaM bhaumAgnirapi indrasyaiva vidyadAtmano vibhUtivizeSaH jyotirmayaH iti || COMMENTARY-SUMMARY TRANSLATION He is the Atma, the light of consciousness pervading the shining heavens. He is also light in the form of lightning. For us here, to be born as souls and to live long, he created waters before the universe came into being. The other name of waters' was Antariksha, the essence of waters in the form of Ambrosia. He created it from light, which process (evaporation ) is still on. Further, he lies hidden in the heart of this earth, in the lowest world as Fire. He is Indra of mid-world. Though he is the lord of the universe, he is known in the Vedas as the Lord of the mid-world. paJcamI Rk / yo'nvagniM prAtiSThipat pRthivyAM rayimanta samiha zaG gamadhyai // rAyo dAzvAn yo vizvasya bhUtaya indro vizveSAM patiH sa madhyamaH // 5 // padapATha :- yaH / anu / agnim / pra / atisthipat / pRthivyAm / rayi'mantam / sam / iha / zam / gamadhyai // rAyaH / dAzvAn / yaH / vizvasya / bhUtaye / indraH / vizveSAm / ptiH| saH / madhyamaH //

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220 chandodarzanama He, indeed, established the powerful Agri (fire) here on this earth for the welfare of all. He is the giver of all kinds of wealth to all beings for their good. He is Indra of the mid-world, the overlord of all. anvayabhASyam / yaH asau prasiddhaH Iza: iti iha asmin loke zaM kalyANaM saGgamadhyai samyak prAptu rayimanta IzvaryavantaM bhagavadvibhUtisvarUpaM agniM divyaM devatAtmAnaM agniM svaM jyotirvibhUti pRthivyAM prAtiSTipat Adhipatyena pratiSThApayAmAsa | yaH vizvasya sarvasya jagataH bhUtaye sukhArthaM abhivRddhaye ca rAya: aizvaryasya dAvAn dAtA san sannihitaH asti| saH madhyamalokAdhipatiH indraH vizveSAM adhipatirbhavatIti // __atra "tumartha se senase0" iti (pA. sU. 3-4-9) gamdhAtoH tumun pratyayArthe adhyaipratyayAntaM padaM "gamadhyai" iti | "gantum ' iti tasyArthaH / tathA "dAzvAn sAvhAn mIDhvA~zca" iti (pA. sU. 6-1-12 ) sUtrAt " dAzvAn" iti nipAtaH // dA dhAtoH idaM ArSa rUpam // COMMENTARY--SUMMARY TRANSLATION He is well-known as 'Lord'. He established here on the earth, for its good, the wealthy Agni as its master. Fire is the Lord's light in another form. He distributed all the required things for the welfare of the whole universe. He is Indra of the mid-world, overlord of all. SaSThI Rk / ya AdityaM divaM svamantarUvaM prA''rohayat sva ? jyotirAtmAnam // dRze vizvasmai bhuvanAya deva mindro vizveSAM patiH sa madhyamaH // 6 // padapATha :- yaH / Adityam / divam / svam / antriti| Urdhvam / pr| A / arohayat / svariti svH| jyotiH| AtmAnam // dRze / vizvasmai / bhuvanAya / devam / indraH / vizveSAm / ptiH| sH| madhyamaH / / He established Aditya, the sungod, high in the sky for all the world to see. The Aditya is the essence of his light and his soul. He is a god for all here. He is indeed Indra, of the mid-world and overlord of all.

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chandodarzanama 221 anvybhaassym| yaH pUrvoktaH puruSaH vizvasmai bhuvanAya samagraprapaJcAya tadarthaM dRze draSTuM prakAzanArthaM darzanArthaM ca devaM devatAtmAnaM svaH prakAzakaM jyotiHsvarUpaM AtmAnaM sthAvara-jagamAntarAtmasattvakaM sacetanaM AdityaM abhuM sarvalokapratyakSaM svaM svakIyaM divaM antaH zuloke maNDale antare UrdhvaM uccataraM zreSThaM prArohayat sRSTyAdau ArohayAmAsa, saH madhyamalokAdhyakSaH indraH vizveSa bhuvanAnAM devAnAM ca adhipatiH // atra " dRze vikhye ca" iti (pA. sU. 3-4-11) sUtrAt tumun pratyayArthe dRzdhAtoH dRze iti ArSaM rUpaM iti gamyate // COMMENTARY-SUMMARY TRANSLATION He, the famous Indra established the sun for the whole universe to see, for seeing and lighting, visible to all and to all the world; high in the sky, as highest and in the orbit in the sky. Surya is a god, a bright light and the soul-force of the mobile and immobile.* He is Indra of the mid-world and overlord of all. saptamI Rk / yo vAyuM cetayatyantarikSe'ntarhito yo jyotiramRtena // vizvasyaiva jIvase cete'nta rindro vizvaSAM patiH sa madhyamaH // 7 // padapATha :- yaH / vAyum / cetayati / antarikSe / antriti| hitaH / yaH / jyoti / amRtaina / / vizvasya / eva / jIvase / cetate / antariti / indrH| vizveSAm / ptiH| saH / mdhymH|| He activises Vayu, the wind in the mid-air. He is hidden there and shines as light. He vibrates as light of consciousness within all with his Ambrosia for the very life of the universe. He is Indra of the mid-world and overlord of all. Cf: Surya is the lord of the mobile and immobile (Rg. I-115-1)

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chandodarzanam anvayabhASyam / yaH paramaH cetanAtmA antarikSe vAyuM cetayati prerayati, yaH svayamapi tatraiva antarhitaH vidyadraNa nigUDhaH eva san jyotiH jyotiH svarUpa: AtmA cetanaH vyApakaH vizvasyaiva jagataH jIvase prANasandhAraNAya amRtena divyena rasena antaH sarveSAM antarhRdaye mU mUlAdhAre ca ceSTate svayaM jJaptirUpeNa sphurati saH indraH sarvAntarAtmA vizveSAM patiH IzvaraH san madhyamaH madhyamalokAdhipatiriti stUyate, tatsvarUpatattvAdidigdarzanAyeti // 222 w g COMMENTARY-SUMMARY TRANSLATION He inspires Vayu in Antariksha ( mid-air ). Hidden there only, united with lightning, he pervades all round as energy in the form of light. For the very living of all in this universe, with his Ambrosia, he moves as light of consciousness in heart and head. He is Indra the overlord of all, as the indwelling soul and is looked upon as the king of the mid-world. aSTamI R / tat bhagavan indra bRhaspate sa'vidA' tapa'syan anu' tu'rIya'm // padaM pazyAmi darzataM pataM paramaM jyotirvizva'sya darzayat // 8 // padapATha :- tat / te / bhagavan / indra / bRhaspate / sa'm'vidA' / tapa'syan / anu' / tu'rIya'm // pa'dam / pa'zyAmi' / da'rzatam / pari' / i'tam / pa'ra'mam / jyoti'H / vizva'sya / da'rzaya't / / Oh Bhagawan Indra, oh Brhaspati, the god of all learning, I see you performing penance with full knowledge; I perceive your fourth and highest stage of consciousness, which is worthy of realisation and which is allpervading. That is the Light Supreme which illumines all. anvayabhASyam / he bhagavan ! sarvaizvaryapUrNa ! bRhaspate sarvavAg - vidyAdhipate ! sarvajJAnazaktipUrNa ! iMdra ! paramezvara ! paramAtman ! saMvidA samyagjJAnena tapasyan kevalena vimarzarUpeNa AntaryeNa AdhyAtmakena sAdhanena tapazcaran te tava tat sarvataH paraM parokSasiddhaM turIyaM padayAt

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chandodarzanama 223 paratamaM sarvAntarAtmakaM darzataM darzanIyaM darzanArha padaM pazyAmi sAkSAtkaromi, tat parItaM sarvatravyAptaM paramaM pUrNa padaM vizvasya asya jagataH darzayat prakAzakaM jyotiH ityeva sAkSAtkaromIti bhAvaH | tatparaJjyotiHsvarUpaH vizvaprakAzakaH sarvAntarAtmA saH indra eveti // atrAya vizeSaH- "indraM mitraM varuNamagnimAhuratho divyaH sa suparNo garutmAn / ekaM sad viprA bahudhA vadantyagniM yamaM mAtarizvAnamAhuH iti" (R. maM. 1-164-46) evAdibhiH mantravarNaiH tasya- paramAtmanaH indrAdIni bahUni nAmAni nirdiSTAni zrUyante // tathaiva tAni ca tattadvibhUtiyogena pRthak pRthak sUktteSu mantreSu ca saMstutAni dRzyante | teSAM sarveSAmapi nAmnAM madhye indrAbhidhAnasyaiva mahattvaM ca pratIyate indrasyaiva sUktAnAM tanmaMtrANAM ca sarvebhyaH AdhikyAt // tadidaM asmAbhireva anyatra pratijJAtam // vaidikastutisaMyogAd yajJasambandhatastathA / dhAtvarthasya ca sAmarthyAd indranAma viziSyate // iti // || iti caturthe'nuvAke prathama indrasUktaM samAptam || COMMENTARY-SUMMARY TRANSLATION Oh Bhagawan, you are full of all sorts of wealth and oh BIhaspati, you are the lord of all speech and learning and full of omniscience. Oh, Indra, you are the Supreme Lord. You are practising tapas with full knowledge, tapas which is pure meditation, and hence an internal discipline. I perceive your fourth foot (highest state of consciousness ) which is transcendent and hence Supreme. It is superior to all the other three (jagrat, swapna and sushupti) and so includes them all. It is the only one which is worthy of realisation. It is invisible but everywhere, supreme and full. It is the light which illumines the whole universe, the light par excellence. It is the soul of all. I seek to realise him. Thus ends the Second hymn in the Fourth Section.

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224 chandodarzanam atha caturthe'nuvAke dvitIyaM indrasUktam | anuvAkaH 4 / sUktam 2 | RcaH 1-10 / indraH / yaH prajAnan ajanyaH daza, devarAto vaizvAmitraH, indraH, triSTup | Now this Indra Sukta, second in Fourth Anuvaka Section IV : Hymn 2 : Riks 1 - 10 - INDRA. This second Hymn beginning with "Yah prajanan ajanyah" contains ten Rks. Daivarata Vaisvamitra is the Kshi: Indra is the god and Trishtup is the metre. atha prathamA Rk / yaH prajAnan ajanyo yaH san armayoM yo vizvA rAjate svayamekaH // yaH svarAT samrAD virAD vibhuH prabhu rindrameva taM vRNe zaG gamadhyai // 1 // padapATha :- yH| pra'jAnan / ajanyaH / yaH / san / amartyaH / yH| vizva'thA / rAjate / svayam / ekaH // yaH / sva'rAT / sam'rAT / virAT / vi'bhuH / pra'bhuH / indram / eva / tam / vRNe / zam / gamadhyai / / Though present to all in their hearts, he is indeed unborn. He is undying. He appears as many in the universe but He is one. He is self-luminous. He is all-powerful, all-pervading and all-controlling, the Lord of all. He is Indra. I worship him so that good may benefit all people. anvayabhASyam / yaH asau sarvAnubhavasiddhaH divi pratyakSaH san api ajanyaH janmAdiviSayarahitaH, tathA vikArapariNAmAdidoSavimuktaH, yazca amartyaH maraNAdirahitaH san kevalaM sadrUpaH, yaH svayaM eka eva san vizvathA sarvathA sarvabhAvarUpeNa rAjate prakAzate, yazca punaH vaizvarUpyeNa yogena vitataH san svarAT svayamprakAza:, samrAT samyaktayA nityaM rAjamAnaH sArvabhaumaH, virAT vizeSeNa vaividhyena vizvatorUpeNa ca prakAzamAnaH, vibhuH vizvavyApakaH, prabhuH vizvasya adhipati, ityevaMH rUpeNa vibhUtiyogena svataH siddho'sti, taM indrameva pAramaizvaryapUrNaM paramaM puruSaM sarvAntarAtmAnaM zaM gamadhyai kalyANaM prAptuM vizvakalyANArthaM vRNe zaraNyatayA prApnomIti ||

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chandodarzanama COMMENTARY-SUMMARY TRANSLATION He, known as the atma, and known to all by experience, is unborn, has no birth or beginning. He knows no changes. Likewise, he is undying and has no death or other variations. He is pure enduring existence. Though only One, He shines as a Cosmic Being filling the whole and varied universe. He is Swarat, self-luminous; Samrat, shining as overlord; and Virat, shining as a Cosmic Entity. He is all-pervading and all-ruling. He is Indra, full of supreme wealth, and supreme as the soul of all. Him I seek for the welfare of all as a devotee. dvitIyA Rk / yasta'pa'syaJjyoti'SA' brahma vAcema'kSu'raM mantra'ma'manu' svara'ti // tasyedaM nAma guhyaM japa'stapa'sA' sendra'me'va taM vR'Ne' zaG ga'madhyai // 2 // padapATha :- yaH / tapasyan / jyoti'SA / brahmaM / vAca'm / a'kSara'm / mantra'm / Im iti' / anu' / svaraMti // tasya' / i'dam / nAma' / guhya'm / japa'n / tapa'sA / 1 225 sH| indra'm / e'va / tam / vR'Ne / zam / gama'dhyai / / 1 He is practising penance, tapas, with the help of his light. He utters the syllable "IM" which is a Mantra signifying the imperishable Brahma. That is the secret name. With tapas I repeat it. I seek Indra only, to get all the good fortune. anvayabhASyam / yaH puruSaH svayaM devatAtmaiva sannapi tapasyan svarUpe nirviSaye lInaH san jyotiSA svena caitanye vaidyutena tejasA brahma pratyakSabrahmarUpAM vAcaM parAtmikAM akSaraM parAvAgAtmakaM svabIjAkSararUpaM mantraM mantrAtmakaM guptaM "IM" Imityetat anukaraNAtmakaM anusRtya svarati akhaNDasvararUpataH sphurati, tasya tadidaM I iti guhyaM nAmaiva tapasA nirviSayeNa vimarzana guhyaM japan guptarUpeNa ajapAtmakajapata: maunarUpeNa tadeva akSaraM anusvaran tathA svayameva anusvarantaM taM tamimamantarAtmasvarUpaM indraM sarvadhIndriyAdhyakSaM saH ayamahaM zaM gamadhye AtmazAnti zaktiM ca adhigantuM vRNe prApnomi zaraNaM vrajAmIti atra saH indraM sendraM iti CD-29

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226 chandodarzanam saMhitAyAM samastaM padam, pAdAdau tathA'nuzravaNAt // " semAmaviDhi prabhRti ya IziSe0" (R. maM. 2-24-1) iti atra " saH / imAM | " iti padapAThaH prasiddhaH, vedAGga vyAkara. Ne'pi tathAvidhaH prayogo dRzyate, -- " saiSa dAzarathI rAmaH" iti tadAharaNaM prasiddhatarameva, tatra pramANabhUtaM sUtraM ca prasiddham | COMMENTARY-SUMMARY TRANSLATION He is the Purusha, the God, who exists wholly detached and aloof from visible objects. With the help of his own power manifesting itself as the light of lightning, he utters the word which signifies the visible Brahma; it is his own seed-letter in the form of the mantra "IM". He utters, that means he vibrates the swara (sound). This " IM" is his own secret name. I secretly meditate upon it, i. e., by repeating the seed-letter of the mantra in silence. I seek him who is repeating it. He is Indra, the inner soul, presiding over all the senses and the intellect. To get the peace of the soul and power, I seek Him. tRtIyA Rk / yaI vAcamanu svara stapasA vizvA brahmANi svaratyanvarjanam // tasmemA brahmANyanu tapasyan sendrameva taM vRNe zaG gamadhyai // 3 // padapATha :- yaH / I iti / vAcam / anu / svaran / tapasA / vizvA / brahmANi / svarati / anu / ajasram // tasya / imA / brahmANi / anu / tapasyan / sH| indram / eva / tam / vRNe / zam / gamadhyai // Uttering the word " IM" he performs tapas%3; he repeats thereby all mantras without break because this mantra contains all others. I perform the same kind of penance; I seek Indra to get good fortune. anvymaassym| yaH indraH I ityanukaraNAtmikAM nijAM parAM vAcaM anusvaran tapasA tena antaH svagNarUpeNa vizvA vizvAni brahmANi mantrajAtAni ajasraM akhaNDadhArayA anusvarati uccarati, tasya imA imAni ArSadarzanataH samuditAni brahmANi chanda:sahitAni mantrajAtAni anusRtya

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chandodarzanama 227 etaireva mantraiH punaH pratyaJci antarAtmani tapamyan sa: ayamahaM tathA svayameva tapasyantaM taM paramaM indraM sarvAntarAtmAnameva zaM gamadhyai zAnti prAptuM vRNe svIkaromi zaraNaM vrajAmIti // COMMENTARY-SUMMARY TRANSLATION Indra utters the great Mantra "IM", the word which is his and is supreme; he repeats, as it were, all the mantras continuously by reciting " IM" only. With the help of all these mantras which are his own and which come into existence on account of his divine vision, I seek him who is also practising tapas. He is Indra the inner soul and I seek him to get peace of soul. caturthI Rk / yo akSaraM vAcamImanu svaran brahma praNautya vAcA brahmaNA // guhyaM tamanu praNava tapasyan sendrameva taM vRNe zaG gamadhyai // 4 // padapATha :- yaH / akSaram / vArcam / Im iti / anu / svaran / brahma / pra'nauti / anu / vAcA / brahmaNA // guhyam / tam / arnu / pra'navam / tapasyan / sH| indram / eva / tam / vRNe / zam / gamadhyai / / He repeats "IM", the imperishable Vak in the form of this word; be prajses the Super Soul with the same Vak in the form of the secret Prasava Mantra. I seek Indra, practising tapas with that secret Pranava, to get peace of soul. anvayabhASyam / ya: indraH akSaraM nijAM akSarAtmikAM I ityetAM parAM vAcaM anusvaran brahmaNA tenaiva mantrarUpeNa vAcA vAksvareNa brahma para brahmavastu anugamya praNauti prakarSaNa stauti, ata eva tadakSaraM "praNavaH" ityAhuH, guhyaM ta praNavaM guptapraNavarUpaM I iti mantrabIjAkSaraM anusRtya bhUyaH tapasyan saH ayamahaM tathA tapasyantaM I iti guptapraNavAkSarAnusvaraNena sadA saMsphurantaM taM imaM indraM svaM antarAtmAnameva kalyANaM zAMtisattva prAptu vRNe zaraNaM brajAmIti //

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228 chandodarzanama COMMENTARY-SUMMARY TRANSLATION Indra repeats " IM", the form of Vak, the supreme and imperishable. With that Vak in the form of the highest mantra, he praises Brahma, the Object Supreme. So, that letter is said to be Pranava. I repeat that secret Pranava, the seed-letter and practise tapas intensely. I seek Indra who manifests himself as a result of the repetition of that secret Pranava in order to get all the good fortune. paJcamI Rk / ya I svarantaM guhyamanu svaran omiti svarAM vAcamuJcarati // tasyedamakSaramanu tapasyan sendrameva taM vRNe zaG gamadhyai // 5 // padapATha :- yaH I iti / svarantam / guhyam / anu / svaran / om iti / iti / svarom / vAcam / ut'carati / tasya' / idam / akSaram / arnu / tapasyan / saH / indram / eva / tam / vRNe / zam / gamadhyai // He utters the word "IM" which is the greatest secret Mantra. While doing so, he utters the word "Om", also which is more explicit. Ifollow Him in practising tapas with the help of "Om". I seek Indra alone to get peace of soul. anvybhaassym| yaH indraH paramezvaraH iti prasiddhaH I iti etat akSaraM guhyaM Atmani antareva svarantaM AtmAnameva anusRtya svagn punaH oM iti prasiddhAM anukaraNAtmikAM praNavAbhidhAM vAcaM vArapAM svarAM svarAnAmnI svavAcakAM zaktiM uccarati dhvanayati, tasya tadidaM oGkArarUpaM praNavAkSaraM anusRtya avalambya tapasyan tajjapena tadarthAnusandhAnena tadanudhyAnAdinA ca punaH tapaH samAcaran saH ayamahaM taM nijaM praNavAkSaramanusvarantameva indraM paramaM svaM AtmAnaM vRNe zaM gamadhye AtmazAntaye zaraNaM vrajAmIti // COMMENTARY-SUMMARY TRANSLATION He is indeed Indra known as the overlord. He repeats "IM", this secret sound and it is the finest sound. In the course of doing so, he utters

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chandodarzanam 229 'Om', the well-known Pranava Mantra. It is a form of speech which is his own. I practise tapas, by repeating the letter and by meditating on its meaning. Only him I seek who repeats the Pranava thus; he is supreme as my own soul; I seek him to get the internal peace of soul. SaSThI Rk / ya I svara stisro vyAhastIha bhUrbhuvaH svarvAco yaH samucchvasan || timro vyAhRtIstA anu tapasyan sendrameva taM vRNe zaGa gamadhyai // 6 // padapATha :- yH| I iti / svaran / tisraH / vi'Aharati / iha / bhuuH| bhuvaH / svariti svaH / vAcaH / yaH / sam / ut'zvasan // ti'israH / vyAhRtIH / tAH / anu / tapasyan / saH / indram / eva / tam / vRNe / zam / gamadhyai / / . He utters "IM"; while doing so he breathes out the three Vyahstis (Mantras) through his speech, Bhuh, Bhuvah, and Svah. I follow those three and practise tapas. Thereby I seek Indra only to get peace of soul. anvybhaassym| yaH indraH I iti idaM guhyaM akSaraM svaran iha asmin brahmANDe bahiH "bhUH bhuvaH svaH" iti tisraH tA: etA: vAcaH vAyUpAH yajurmantrAtmikA: vyAharati uccarati, tAzca punaH yaH ucchvasan kevalaM ucchvAsarUpeNa anu nAdayati, tasya tAH vyAhRtI: mantrarUpAH tisraH vAca: avalambya tapasyan tajapAdinA tapazcaran saH ayaM ahaM taM tathA vyAhRtimukhena ucchvasantaM idrameva kalyANaM adhigantuM zaraNaM prapadye iti // COMMENTARY-SUMMARY TRANSLATION Indra repeats the secret letter "IM" within himself, and breathes out in this Brahmanda the words Bhah, Bhuvah, and Svah. They are the mantras of Yajurveda. He breathes them out. I follow him by practising tapas in his way. Through those Vyahrtis, I seek Indra only for welfare.

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230 chandodarzanam saptamI Rk / ya ImakSaraM svaran vyAhRtibhiH svara'tyRca' yajJa'Syu'ta sAmA'ni || chandA'sye'vAnu' ceta'sA tapasyan sendra'me'va taM vR'Ne' zaG gama'dhyai // 7 // padapATha :- yaH / I iti / a'kSara'm / svara'n / vyA'ha'ta'H / svara'ti / Rca'H / yajUMSi / uta / sAmAni // chandasi / e'va / anu' / ceta'sA / tapa'syan / sH| indra'm / e'va / tam / vR'Ne / zam / gama'dhyai / / While repeating "iM" along with those Vyahrtis namely, Bhuh, Bhuvah, and Svah He utters Rk, Yajur and Sama Vedas. I follow those Vedas in my consciousness and practise Tapas. Thereby I seek Indra only for peace of soul. anvayabhASyam | "" yaH indraH I iti paraM akSaraM svaran punaH tAbhireva vyAhRtibhiH " bhUH bhuvaH svaH iti tisRbhiH anukrameNa Rca: yajuSi sAmAni ceti etAni trINi cchandAsi vedarUpANi svarati ucchvAsarUpeNa zrAvayati, cetasA manasA tAni RgyajuH sAmAni cchandAsi gAyatryAdIni ca anusRtya avalambya tapasyan punaH punaH anudinaM brahmayajJAdirUpeNa paramaM tapaH anutiSThan so'yamahaM taM indraM sarvavidyAdhIzameva AtmazAntaye saMvidudayena paraM kalyANaM prAptuM zaraNaM vrajAmIti // prasiddhaMca indrasya chandasAM varSakatvaM anuzrUyate - " yazchandasAmRSabho vizvarUpaH | chandobhyo'dhyamRtAt sambabhUva / sa mendo medhayA spRNotu " (zi. u. 4 -1) iti, tathaiva svAdhyAyarUpasya brahmayajJasyaiva paramatapaHsvarUpatvaM ca upadizyate- (C RtaM ca svAdhyAyapravacane ca / satyaM ca svAdhyAyapravacane ca0 - svAdhyAyapravacane eveti nAkomaudgalyaH / taddhitastaddhi tapa: " ( zi. u. 9 - 1-6 ) iti ca " yaH samidhA ya AhutI yo vedena dadAza marto agnaye " (R. 8-19-5 ) iti vedAnuvacanasya yajJarUpatvaM suprasiddhameva // " COMMENTARY-SUMMARY TRANSLATION Indra repeats "IM" the letter of letters with those three Vyahrtis, Bhuh, Bhuvah, and Svah ; he makes one hear the three Vedas which follow, namely, Rk, Yajus and Sama respectively. With all my mind following those Vedas, Rk, Yajus and Sama, and the metres, Gayatri, etc. and practising tapas, I seek only Indra, who is the lord of all learning for internal peace.

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padapATha : chandodarzanam aSTamI Rk / yo mi'mAya vyAhRtibhistisRbhiH padbhiH pRthivIM cAntarikSaM diva'm // trINImA bhuva'nAnya' tapa'syan sendra'me'va taM vR'Ne' zaG gama'dhyai // 8 // yaH / mimAya / vyAhRti'bhiH / tisRbhiH / pat'bhiH / pRthi'vIm / ca / a'ntari'kSam / diva'm // 1 trINi' / i'mA / bhuva'nAni / anu' / tapa'syan / sH| indra'm / eva / tam / vRNe / zam / gama'dhyai / He measured with the help of these three steps in the form of Vyahrtis, the earth, mid-air and sky. Keeping in mind these three worlds and practising tapas, I seek only Indra, the Lord of three worlds, to get peace. 231 anvayabhASyam | yaH idraH tisRbhiH tAbhireva vyAhRtibhiH svakIyapAdarUpAbhiH padbhiH vyAhRtirUpaiH padaiH pRthivIM imAM antarikSaM madhyamaM divaM ca ityetad bhuvanatrayaM mimAya svakIyapAdamAnataH kalpayAmAsa tatsamAnaM bhAvayAmAsa, tAni imAni trINi bhuvanAni tathA tadbhuvanatrayabIjamantra - kSarANi ca vyAhRtirUpANi avalambya tapasyan saH ayamahaM taM tadUvyAhRtitrayamUlabhUta adhiSThAnAtmakaM tribhuvanAdhyakSaM indra paramezvarameva kalyANa prAptuM zaraNaM vrajAmIti || COMMENTARY-SUMMARY TRANSLATION Indra with those three steps in the form of Vyahrtis, measured the three worlds, i.e. Prthvi earth, Antariksha (mid-air ), and Dyau ( sky ). He made them equal in measurement. Bearing those three worlds or the seed letters representing those worlds in mind and practising tapas, I seek Indra, the origin of all the Vyahrtis and the overlord of those three worlds. I seek him only for my welfare. navamI Rk / yo a'gniM vA'yumA'di'tyaM cittibhirvAgbhirvyAhRtibhirdadhe padAni' // jyoti'Spa'dAna'mAnya' tapa'syansendra'me'va taM vR'Ne' zaG gama'dhyai // 9 //

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232 chandodarzanama padapATha :- yaH / agnim / vA'yum / A'di'tyam / citti'bhiH / 1 vAgbhiH / vyAhRti'bhi'H / dadhe / pa'dAni' / / N jyotipadAni / imAni / anu' / tapasyan / sH| indra'm / e'va / tam / vR'Ne / zam / gama'dhyai / With his power of consciousness and the worlds in the form of Vyahrtis, he established in the three worlds his three steps as Agni, Vayu and Aditya, respectively. I follow those bright steps and practise tapas. I thereby seek only Indra, for peace. anvayabhASyam / yaH indraH cittibhiH cetanAzaktibhiH cetanyajyotirAtmikAbhiH saMvidicchAkiyAzaktibhiH vAgbhiH vAgrapAbhiH vyAhRtimantramayIbhiH triSu bhuvaneSu pRthivyantarikSadyusthAneSu anukrameNa agniM vAyuM AdityaM ceti tattannAmarUpAtmakAni jyotiSpadAni dadhe sthApayAmAsa, tAniimAni trINi daivatAni Azritya tapasyan saH ahaM taM paramaM sarvajyotiradhiSThAnabhUtaM indraM paraJjyotiHsvarUpameva paraM zreyaH niHzreyasaM ca prAptuM zaraNaM vrajAmIti // COMMENTARY-SUMMARY TRANSLATION Indra with his powers of knowing, desiring, and willing and with the help of Vyahrtis in the form of Mantras, established in the three worlds the three gods, Agni, Vayu and Aditya, respectively. They are his bright steps. Following these three deities, and practising tapas, I seek only Indra, the supreme seat of all lights, the light par excellence, for welfare. dazamI Rk / tat tai bhagavan indra bRhaspate saM'vidA' tapa'syan anu' tu'rIya'm // padaM pazyAmi darzataM parItaM tat pa'ra'maM jyoti'rvizvasya da'zaya't // 10 // padapATha :- tat / te / bhagavan / indra / bRhaspate / sa'm'vidA' / ta'pa'syan / anu' / turIya'm // padam / pazyAmi / darzatam / pari / itam / tat / pa'ra'mam / jyoti'H| vizvasya / darzaya't //

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chandodarzanama 233 anvayabhASyam / ayaM mantraH asminneva caturthe'nuvAke prathame sUkte aSTamaH, pUrvaM vyAkhyAtaH // asmin sUkte dvitIyAdiSu aSTasu mantreSu antime pAde " sendrameva taM vRNe zaM gamadhyai " iti vidyate, tadartho'pi vyAkhyAta aiva padapAThAnusAreNa "saH / indram | eva" iti || tatra " indreNa sahitaM sendra" iti vyutpattyA samanvaye " sendrameva zaM gamadhya taM vRNe" indrayogena siddhaM tat paraM kalyANaM amRtatvaM prAptuM iti artho'pi labhyate, tathaiva sarvatrApi yojayituM zakyam ityeva vishessH|| || iti caturthe'nuvAke dvitIyaM indrasUktaM samAptam || COMMENTARY-SUMMARY TRANSLATION This mantra is a repetition of the eighth mantra of the first section and so it is commented upon already. Thus ends the Second hymn in the Fourth Section. atha caturthe'nuvAke tRtIyaM indrasUktam | anuvAkaH 4 / sUktam 3 | RcaH 1-12 | indraH / yo vizveSAmamRtAnAM dvAdaza, devarAto vaizvAmitraH, indraH, triSTup | Now this Indra Sukta, third in Fourth Anuvaka Section IV: Hymn 3: Riks 1-12 - INDRA. This third hymn beginning with 'Yo visvesham' contains twelve Rks. Daivarata Vaisvamitra is the Rshi: Indra is the god and Trishtup is the metre. atha prathamA Rk / yo vizveSAma'mRtAnAmirajyati martyAnAM yo yantA yamo nihantA // sendra eva mama bhadro 3'stvIzitendrameva taM vRNe zaG gamadhye // 1 // CD-30

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234 chandodarzanama padapAThaH- yaH / vizveSAm / amRtAnAm / irajyati / mAnAm / yaH / yantA / yamaH / ni'hantA / / saH / indraH / eva / mama / bhadraH / astu / IzitA / indram / eva / tam / vRNe / zam / gamadhyai / / Indra rules over and controls the whole of the universe, with all the immortals. He controls the mortals also. He is the god Yama, the killer. May that Indra be my ruler and promoter of good fortune. I seek only Indra for my welfare and peace. anvayabhASyam / yaH indraH vizvaSAM jagatAM amRtAnAM amRtAtmanAM sarveSAM devAnAM irajyati ISTe IzitA samrAT bhavati, yaH mAnAM manuSyANAM ca yantA niyantA yama: dharmarAjaH nihantA upasaMhartA, saH tAdRzaH indraH eva pAramaizvaryasattvapUrNaH Izvara eva mama asya bhadraH kalyANapradaH IzitA prabhuH samarthaH sarvatantra svatantra: astu, taM indrameva AtmanaH kalyANArthaM zaraNaM vrajAmIti | ___ atra " igjyati patyate kSayati rAjatIti catvAra aizvaryakarmANaH" (nighaNTuH2-2) iti anusandheyam // COMMENTARY_SUMMARY TRANSLATION Indra is the overlord of the whole universe with all the immortals. He is the controller of mortals also and he is Yama, Dharmaraja, the god of death. May that Indra only, who is the lord of all wealth, be my auspicious lord. I seek Indra only, as the refuge for my welfare. "Irajyati, Patyate, Kshayati, Rajate," these four are the functions of a ruler (Nighantu:2-2). dvitIyA Rk / yo divyAnAmRtAnAM satpa'tiyo'ntarikSyANAmuta parthivAnAm || pazUnAM yo dvipadAM catuSpadA mindrameva taM vRNe zaG gamadhyai // 2 // padapAThaH- yH| divyAnAm / amRtAnAm / sat'patiH / yaH / antarikSyANAm / uta / pArthivAnAm / /

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chandodarzanam 235 pazUnAm / yH| dvi'pAm / catuH'padAm / indram / eva / tam / vRNe / zam / gamadhyai / / He is the good lord of all immortals of the heavens, of the beings in mid-air and on the earth, and of all the creatures having two legs and four legs. I seek only Indra's grace for peace. anvayabhASyam / yaH idraH paramaH puruSaH san divyAnAM dyulokasambandhinAM amRtAnAM devAnAM AdityAdInAM satpatiH sattamaH adhipatiH, yazca antarikSyANAM mamatprabhRtInAM tathA pArthivAnAM pRthivIsthAnAnAM agnyAdInAM ca patiH, tathA dvipadAM mAnavAdInAM catuSpadAM go-turaGga gajAdInAM pazUnAM savaSAM prANijAtAnAM uttamaH patiH nityasiddhaH, taM parokSasiddhaM paramaM sArvabhaumaM indrameva AtmazAntyAdisukhaM prAptuM vRNe tadekazaraNyatayA samAzraye iti // COMMENTARY-SUMMARY TRANSLATION He is superior to and the good lord of all immortals in the sky, i.e., Aditya and others. He is the lord of all who inhabit the mid-air, i.e., Maruts etc.; and he is the lord of all who stay on the earth, i.e., Agni and others. He is the lord, likewise of two-legged creatures, i. e., human beings etc., and of four-legged ones, like the cow, the horse, the elephant etc., and of all other creatures. He is eternal. Him, who is beyond the reach of the senses, the supreme one; only him I resort to for happiness and internal peace. tRtIyA Rk / yo devo devAnAM devatamaH san yo magho maghonI maghavattamaH // yo vA rathI rathinAM rathitama indrameva taM vRNe zaG gamadhyai // 3 // padapAThaH- yaH / devaH / devAnAm / deva'tamaH / san / yaH / maghaH / maghonAm / maghavat'tamaH // yaH / vA / rathI / rathinAm / rAthi'tamaH / indram / eva / tam / vRNe / zam / gamadhya // He is indeed, the god of gods, the highest one. He is riches itself, and the richest among the rich. He is the rider of chariots, the best among them. Only bim I seek to obtain peace and welfare.

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236 chandodarzanama anvybhaassym| yaH indraH devaH svayaM paramo devatAtmaiva san devAnAM sarveSAmapi devatamaH devottamaH, yazca mavaH svayaM aizvaryarUpaH aizvaryayuktazca san maghonAM aizvaryavatAM maghavattama uttamaH, yaH rathI rathikaH san sarveSAM rathinAM rathavatAM sUryAdInAM uttama: sarvarathikebhyaH zreSThatamaH, taM indrameva sarvazreSThaM zAntisukhAvAptaye samAzraye sarvasvabhAveneti || COMMENTARY-SUMMARY TRANSLATION Indra is himself a god; he is the god of all the gods. He is riches itself and the richest of all the rich. He is a rider of chariots and is the swiftest and the best of all. Only him, the best of all in all, I resort to for peace and happiness. caturthI Rk / yo asau vizvasya yoge saM yunakti vizvasyaiva yaH kSayati kSemasya / yo vA vizvAH pra zucaH zamayatI ndrameva taM vRNe zaGa gamadhyai // 4 // padapATha :- yaH / asau / vizvasya / yoge / sam / yunakti / vizvasya / eva / yaH / kSayati / kSemasya / // yH| vA / vizvAH / pra'zucaH / zamayati / indram / eva / tam / vRNe / zam / gamadhyai // Indra controls and orders the acquisition of everything worth having. He is the ruler who attends to the protection of acquired things. He indeed pacifies all the sorrows of life. Only him I seek for peace and happiness. anvayabhASyam / yaH prasiddhaH Izvara iti asau indraH vizvasya sarvasyApi jIvajAtasya yoge yogAya sarvapuruSArthasya prAptaye tathA aprAptasya abhIpsitArthasya prApaNe svena parameNa AtmanA indreNa saGgame samAdhau ca saMyunakti sAdhakAn yathAyogyaM yojayati, ya: vizvasyaivAsya jagati kSayati IzitA san prabhavati, prAptarakSaNalakSaNasya kSemasya paramakalyANarUpasya kSayati prabhuH pAlako bhavatIti abhipraayH||

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chandodarzanam 237 atra kSayati ityasya aizvaryArthakaH vaidiko dhAtuH | " irajyati, patyate, kSayati, rAjatIti catvAra aizvaryakarmANaH " (ni. 2-20) iti, " indro yAto'vasitasya rAjA / sedu rAjA kSayati carSaNInAm0 " (R. maM. 1-32-15), " yo vizvasya kSayati bheSajasya " (R. maM. 5-42.11) iti ca tadanuzravaNam // yazca vizvAH zucaH sarvAn zokAn prazamayati prakarSaNa niHzeSeNa ca zAnti prati nayati AtyantikI zokanivRttiM bhAvayati sAdhakebhyaH, taM tAdRzaM indraM paramamAtmAnameva tAdRzaM kalyANaM prAptaM vRNe samAzraye iti // COMMENTARY-SUMMARY TRANSLATION He is reputed as a ruler of all in general. He helps seekers to get things which they require. Yoga means realisation of human ideals ( purushartha ) as also the acquisition of unattained objects. Yoga also means union with the supreme soul and attainment of Samadhi. Indra is the ruler of the whole universe capable of protecting what is acquired. He removes all sorrows completely root and branch. I take refuge in Indra only to get peace and happiness. paJcamI Rk / yo asau bhagaH subhago yo bhagavAn bhagavatpatiyoM bhagavattamaH // yo vA bhagasyaiva dAtA satpati rindrameva taM vRNe zaG gamadhyai // 5 // padapAThaH- yaH / asau / bhagaH / su'bhagaH / yaH / bhaga'vAn / bhagavat'patiH / yaH / bhagavat'tamaH // yaH / vA / bhagasya / eva / dAtA / st'ptiH| indram / eva / tam / vRNe / zam / gamadhyai // Indra is indeed wealth. He is wealthy and full of all wealth. He is the king of wealth, and controls all wealth. He is the highest among the wealthy and he is the wealthiest of all. He is indeed the giver of wealth and he is a good ruler. Only him I seek for peace and happiness. ___ anvybhaassym| yaH asau prasiddhaH IzvaraH bhaga: aizvaryarUpaH subhagaH paramezvaryAtmA bhagavAn sarvezvaryapUrNaH bhagavatpatiH aizvaryavatAmapi adhipatiH, yaH bhagavattamaH aizvaryavatAM sarveSAM divyavibhUtInAmapi

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238 chandodarzanam zreSThatamaH IzvarottamaH, yaH bhagasya sarvasyApi aizvaryasya dAtA dAnazIla: dAtRtvasvabhAvasiddhaH satpatiH satAM sadvastUnAM ca adhipatiH taM tAdRzaM paramaM IzvaraM indrameva zaM zAzvataM sukhaM prAptuM vRNe samAzraye svakIyaM sambhAvayAmIti // COMMENTARY-SUMMARY TRANSLATION He is the reputed lord. He is wealth itself. He is full of all wealth. He is the head of the wealthiest. He is the best lord. He is the giver of all wealth. He is the lord of all good people and of all good things. Such is the supreme lord Indra; him only, for eternal happiness I worship and I consider him as my own. SaSThI Rk / yo asau raso yo rasa'vAn rasa'patI rasanAM yo rasa'ta'maH satpa'tiH || vizvA'ni' yo bhU'tAni' rasaya'tI ndra'me'va taM vR'Ne' zaG gama'dhyai // 6 // padapAThaH- yaH / asau / rasaH / yaH / rase'vAn / rasa'patiH / rasA'nAm / yaH / rasa''tamaH / sat'pa'tiH // vizvA'ni / yaH / bhU'tAni' / ra'sayati / indra'm / e'va / tam / vR'Ne / zam / gama'dhyai / Indra is indeed Rasa, the sweet essence. He is a 'Rasavan,' full of sweet essences. He is a Rasapati, Lord of Rasas. He is the essence of essences; and a good ruler. He pleases all beings through the essence of pleasure. I seek only Indra for peace and happiness. anvaya bhASyam / yaH asau zrutyAdiSu prasiddhaH rasaH svayaM rasAtmA saMvida - AnandAdisattvaH svayameva siddho'sti || tathA ca " raso vai saH | rasa hyevAyaM labdhvA''nandI bhavati " ( brahmo. 7) iti aupaniSadaM vacanam // yazva rasavAn sarvarasapUrNaH rasapatiH jJAnAnandAdInAM sarveSAM AnandAnAM ca rasAnAM adhipatiH rasAdhiSThAtA, yaH rasAnAM saMvaSAM rasasattvAnAM rasatamaH rasottamaH, paramo rasaH iti yAvat, brahmAnandagsAtmA satpatiH sadvastUnAM adhipatiH yaH vizvAni imAni bhUtAni sarvaprANijAtAni rasayati svena rasena Anandayati AtmasAt karotIti bhAva:, " agniriva ayaHpiNDaM " sarvaM rasamayameva bhAvayatIti, taM indrameva pUrNa svayaM rasAtmAnaM zaM madhyai AtmazAntaye saMvidA yogena ca prApnomIti //

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chandodarzanama 239 atra "raso vai saH / eSa vAnandayati" (bra. u.7) iti, "eSo'sya parama AnandaH etasyaivAnandasya anyAni bhUtAni mAtrAmupajIvanti" (bR. u. 4-3-32) ityAdivacana pramANam // COMMENTARY-SUMMARY TRANSLATION He is indeed Rasa, the principle of pleasure. Well-known in the Vedas as the soul of joy, you are Rasatma His very nature is delight. Cf: Rasa indeed he is ( Taittiriya). He is Rasavan, full of all Rasas. He is Rasapatilord of all Rasas, the very source and abode of Rasas. He is the Rasa of all Rasas, the best of all Rasas. His very nature is Brahmananda, the indivisible highest delight of Brahma. He is the lord of all good things. He makes all beings happy. All these beings derive their happiness from him, i.e., he makes them all happy like himself, as Agni (fire) converts a ball of iron into a fiery mass. He makes all beings enjoy Rasas. I seek only Indra, the full, the very soul of delight for internal peace. I do so with knowledge and yoga. saptamI Rk / yo asau priyo yaH priyapatiH paraH priyANAM yaH priyatamaH satpatiH // tasya priyasyaiva zarmaNaH priyo'ha mindrameva taM vRNe zaG gamadhyai // 7 // padapATha :- yaH / asau / priyaH / yaH / priya'pa'tiH / paraH / priyANAm / yaH / priya'tamaH / sat'pa'tiH // tasya' / priyasya' / eva / zarmaNaH / priyaH / aham / indram / eva / tam / vRNe / zam / gamadhyai // Indra is dear to all indeed; he is the dear lord supreme. He is the dearest of all dear ones and a good ruler. I am dear to him, who is known as the dear one to all. I seek only that Indra, for peace and happiness. anvayabhASyam / yaH sarvAntaraH prasiddhaH sarvAnubhavasiddhaH AtmA priyaH sarveSAM premAspadIbhUtaH yaH paraH zreSThaH sarvabhyaH indriyebhyaH Antara: priyapatiH sarveSAmapi priyavastUnAM adhiSThAnabhUta: adhipatizca bhavati, ata eva priyANAM sarvabhyaH priyavastubhyaH priyatama: yaH atyantaM priyaH, satpatiH sadvastUnAM madhye zreSTha: AtmarUpaH, tasya ca paramasya priyasya Atmana: sarvAspadIbhUtasya ca

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240 chandodarzanama zarmaNaH sukharUpasya priya: premapAtrabhUtaH ahaM ayaM RGmantramukhena stotA taM paramaM priyaM indrameva zaM gamadhye tadyogasukhaM labdhaM vRNe jAyA nijaM patimiva tadananyabhaktibhAvena zaraNaM vrajAmIti // atra " na vA are sarvasya kAmAya sarvaM priyaM bhavati, Atmanastu kAmAya sarvaM priyaM bhavati" (bR. u. 4-4 6) ityAdivacanaM sadudAharaNam || antarAtmanaH indratvaM indriyaliGgatvAt // "indriyamindraliGgam0" (pA.sU. 5-2-93) iti tadvyutpattivacanam // tadidaM tattvaM mUlataH RGmantravaNeM anuzrayate // "indra indriyamaruto marudbhigadityai! aditiH zarma yesat" (R. ma. 1.107-2) iti || aupaniSadaM vacanamapi tadeva samarthayati || "yazchandasAmRSabho vizvarUpazchandobhyazchandA 5syAviveza | sacA zikya: purovAcopaniSad indro jyeSTha indriyAya" (nA. u. 7-5) iti // COMMENTARY-SUMMARY TRANSLATION He is reputed to be in the heart of all. His existence is confirmed by the experience of all. As Atma, he is dear to all; he is the very seat of love. Indra is the most superior among all the senses. He is the abode of all dear things. So, he is the dearest of all dear things. He is the best of all good things, Atma himself. To him, the supreme, the dear, the Atma, the refuge of all, I am dear, an object of love I, this singer of Rks, seek only Indra, the supreme and the dear one, to get peace and happiness of yoga. I go to him, with a mind which thinks of nothing else, like a wife who goes to her husband. Cf. "Lo, all things are not dear because all like them, but a thing becomes dear only because the Self likes it." (Br. Up. IV-4-6). Atman is Indra because senses are the outward symbols of the power inside. "Sense is a symbol of Indra" is the derivation ( Panini Sutra). aSTamI Rk / yo vA hito yo hiteSu sudhito hitAnAM yo hitatamaH satpatiH // hiteSveva vizvasya yo yunaktI ndrameva taM vRNe zaG gamadhyai // 8 // padapATha :- yaH / vA / hitaH / yH| hiteSu / su'rdhitaH / hitAnAm / yaH / hita'tamaH / sat'patiH // hiteSu / eva / vizvasya / yaH / yunakti / | indram / eva / tam / vRNe / zam / garmadhyai //

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chandodarzanama 241 Indra is indeed beneficial and he is the greatest benefit of all the benefits. He is the most beneficial and is a good lord. He strives and brings about the benefit of all. I seek only Indra for peace and happiness. anvayabhASyam / yaH asau indraH hitaH hitakRt sarveSAmapi samAnaH, yazca hiteSu hitArthaSu sarvavastuSu hitArthaM ca sudhitaH suSThutayA hitaH samyak hitarUpazca bhavati, yaH hitAnAM sarveSAM hitArthAnAM hitatamaH paramahitAtmasvarUpaH satpatiH sadvastuSu zreSThaH, yazca vizvasya sarvasyApi prANabhRtaH hiteSu hitArthaM satsu yunakti svayaM yatate, tathA svAzritAn sarvAnapi janAn hitArtheSu yojayati, taM paramaM hitatamaM indrameva vRNe paramAnandAvAptaye samAzraye iti // _atra " tvameva me varaM vRNISva yaM tvaM manuSyAya hitatamaM manyase" iti prArthayate pratardanAya "prANo'smi prajJAtmA taM mAM AyuramRtamityupAsva" iti indravacanaprayuktaM brAhmaNaM sadudAharaNam ( kau brA.u. 3-1-2), tathA " mAmeva vijAnIhi etadevAhaM manuSyAya hitatama manye" iti ca indrasyaiva zreSThatvaM indrasattvasya prANasya prajJAtmanaH hitatamatvaM pratijJAtamanusandheyam // tathA "prANastathA'nugamAt" (bra. sU. 1-1) iti ca tadadhikaraNatattvamapi anusandheyam || COMMENTARY-SUMMARY TRANSLATION He is indeed beneficial and agreeable to all. He is the giver of equal happiness to all. He is the best benefit of all the benefits. He is the most beneficial of the beneficial. He is supremely beneficial because he is Atman himself. He is a good ruler. He is the best amongst the good things. He always endeavours for the benefit of all beings. Likewise, he enjoins all those who go to him to work for things beneficial. Only him, the supremely beneficial Indra, I seek, to get supreme happiness. Cf. "You yourself choose a boon for me-- which you consider the most beneficial to man," said Pratardana to Indra. He said to prayerful Pratardana, "I am Prana and Prajnatma. You worship me as Ayu (longevity) and Amrta ( immortality)" (Kau. Brah. III., 1-2). Again, "know me to be the most beneficial thing to man, which I believe," said Indra. So Indra is the most beneficial. navamI Rk / yo vA saMvid ya u saMvitta vizva saMvittamo yo'sti saMvidAM patiH // saMvittaye yo vedayate vedamindrameva taM vRNe zaG gamadhyai // 9 // CD-31

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242 chandodarzanam padapAThaH- yaH / vA / sam'vit / yaH / Um iti| sam'vitte / vizvam / savittamaH / yaH / Asti / sam'vidAm / ptiH|| sam'vittaye / yaH / vedayate / vedam / indram / eva / tam / vRNe / zam / gamadhye // Indra is certainly consciousness. He knows the universe thoroughly. He is the most learned of all. He is the lord of the learned. He makes one know the Veda for imparting knowledge. Only Indra, I seek for peace and happiness. anvayabhASyam / yaH asau prasiddhaH izvaraH indraH iti, tathA saMvit samyagjJAnasvarUpaH yaH vizvaM etat sarvaM jagat saMvitte samyak pUrNatayA jAnAti sarvajJaH iti yAvat // yazca saMvittamaH samyagajJAnAnAM tajjJAnavatAmapi uttamaH, saMvidAM sarvavidyAnAM viduSAM ca adhipatiH san prabhavati || yazca punaH saMvittaye jJAnodayAya vedaM svaM divyaM jJAna tathA jJAnapradaM chandomayaM RgAdivedaM ca vedayate jJApayati svena vedavAGmukhena pratiprabodhayati ca, taM paramaM puruSaM indrameva zaM jJAnAdirasazAntimadhigantuM vRNe sarvavidyadhIzvaraM samAzraye zaraNaM vrajAmIti || COMMENTARY_SUMMARY TRANSLATION He, who is well-known as isvara, is Samvit, the very stuff of knowledge. He knows the whole universe in all details, as an Omniscient Being. He is the best of all knowledge and the wisest of all the wise ones. He is the lord of all arts and learning and of all learned men. He reminds all of their power to know. He conveys to them the superhuman knowledge about himself and about the Veda, which is in the form of metrical Rgveda. Veda imparts all knowledge. He awakens the intelligence of all through Vedic literature. Indra is the Supreme Person. To get Sama which means Jnana, bliss and peace, I resort only to Indra who is the lord of all learning. dazamI Rk| yo vIrAn vIrayatIha vIryeSu yo vIreSu praviSTaH pravIryeNa // vIrANAM yo vIravattamaH patirindrameva taM vRNe zaG gamadhyai // 10 //

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chandodarzanam 243 padapAThaH- yaH / vIrAn / vIrayati / iha / vIryaSu / yaH / vIreSu / praviSTaH / pra'vIryeNa / / vIrANAm / yaH / vIravat'tamaH / ptiH| indram / eva / tam / vRNe / zam / gamadhyai // Indra endows heroes with more heroic spirit and makes them do great deeds. He enters the very hearts of the heroes with the best of heroism. He is the hero of heroes and is their lord. I pray only to Indra for peace and happiness. anvybhaassym| yaH indraH svayaM vIrapuruSaH san vIrAn vIrapuruSAn vIyaSu vIryavattareSu karmasu vIrayati prerayati Adhikyena vIrabhAvayuktAn sambhAvayati, yazca vIreSu teSu svena pravIryeNa prakRSTasAmarthyena praviSTaH AviSTaH san virAjate vijayate iti bhAvaH / yaH vIrANAM savaSAmapi vIrapuruSANAM vIravattamaH vIrazreSThatamaH atyantaM vIryavAn patiH sarvavIrAdhipatiH saMsiddho'stIti // taM tAdRzaM paramaM puruSa indrameva sarvatravijayinaM aparAjitaM ca zaM gamadhye kalyANaM prAptuM vRNe zaraNaM bajAmIti || COMMENTARY-SUMMARY TRANSLATION Indra is himself a heroic Purusha; he employs heroes in doing deeds which require great heroism. He inspires them to be heroes. He enters into their hearts with his great valour. He is the best of the heroes; the lord of all heroes. Such supreme person is Indra. Only him I choose to worship to get bliss and peace. ekAdazI Rk / yaH prajAnan ajanyo yaH san amaryo yo vizvathA rAjate svayaM ya ekaH // yaH svarAT samrAD virAD vibhuH prabhuH rindrameva taM vRNe zaG gamadhyai // 11 // yH| pra'jAnan / arjanyaH / yaH / san / ama'rtyaH / yaH / vizva'thA / rAjate / svayam / yaH / ekaH / / yaH / sva'rAT / sam'rAT / virAT / vi'bhuH / pra'bhuH / indram / eva / tam / vRNe / zam / gamadhyai / /

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244 chandodarzanam dvAdazI Rk tat te bhagavan indra bRhaspate saMvidA tapasyan anu turIyam // padaM pazyAmi darzataM parItaM tat paramaM jyotirvizvasya darzayat // 12 // padapAThaH- tat / te / bhaga'van / indra / bRhaspate / sam'vidA / tapasyan / anu / turIyam // padam / pazyAmi / darzatam / pri'| itam / tat / paramam / jyotiH| vizvasya / darzayat // etat mantradvayaM pUrvameva vyAkhyAtam // tatrApi atratyA ekAdazI Rk asminneva caturthe anuvAke dvitIye sUkte prathamA // iyaM dvAdazI Rk caturthe'nuvAke prathame sUkte aSTamI / / // iti caturthe'nuvAke tRtIyam indrasUktam samAptam // "Yah Prajanan" and "Tatte Bhagavan" are repetitions. The meaning of these is already given in IV-2-1 and IV-1-8 and commented upon also. COMMENTARY-SUMMARY TRANSLATION Repetition is used for emphasis. Thus ends the Third hymn in the Fourth Section. atha caturthe'nuvAke caturtha indrasUktam | anuvAkaH 4 / sUktam 4 | RcaH 1-12 / indraH / yad devAnAM nihitaM dvAdaza, devarAto vaizvAmitraH, indraH, triSTup // (RNApAkaraNam ) Now the Indra Sukta, Fourth in Forth Anuvaka Section IV, Hymn 4, Riks 1 - 12 - INDRA This fourth hymn beginning with 'Yaddevanam nihitam' contains twelve Rks. Daivarata Vaisvamitra is the Rshi. Indra is the god and Trishtup is the metre.

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padapATha : chandodarzanam atha prathamA Rk / yad de'vAnAM' nihi'taM mayi' RNaM pA'Na' yanma'nu'SyA'Nama'Nam // indra'syaiva RNI bha'vA'nyanu'No'nyAd indra'me'va taM vR'Ne zaG gama'dhyai // 1 // yat / de'vAnA'm / ni'hi'tam / / RNam / yat / RSaNAm / yat / manu'SyA'NAm / RNam // indra'sya / eva / RNI / bhavAni / anRNaH / anyAt / indra'm / e'va / tam / vR'Ne / zam / gama'dhyai / / 1 245 The debt I owe to the gods, to the Rshis and to the mortals is really the debt I owe to Indra only. I am indeed free from debt to all others. I seek Indra only for good fortune and happiness. anvayabhASyam / mayi devAnAM vizveSAM yat RNaM nihitamasti, yacca RSINAM asmatpUrvajAnAM gotrapravarAdi-pravartakAnAM, tathA manuSyANAM pitrAdInAM taditareSAM ca yat RNaM nihitaM mayi vidyatemadarthaM devarSimanuSyaiH taiH kRtena upakAreNa teSAM RNaM RNaM yat mayi ApatitaM teSAM sarveSAmapi RNAnAM apAkaraNAya indrasyaiva sarvezvarasya tasya ekasyaiva ahaM RNI bhavAni yaH khalu cetana-prANana-jIvana-prajJAnAdidAnAnugraheNa sarvAn AtmasAtkartuM samarthaH san svayaM sarvatrApi prabhavati, tasya indrasyaiva RNaM sarvebhyo'pi adhikaM iti bhAvaH, ataH anyAt anyasmAt tasmAt devAdInAM sarvasmAt RNAd vimuktaH anRNa: RNarahitaH taM indrameva kalyANArthaM sukhazAntaye ca zaraNaM vrajAmIti // COMMENTARY-SUMMARY TRANSLATION For the various benefits bestowed on me by the gods, the Rshis and men, I owe them debts. But I am indebted to Indra, the overlord, the most because it is he who has given me life, knowledge and power to act. It is with the help of these I liquidate the debts of all others. Therefore, the debt to Indra, is greater than the debts due to others. Thus, I free myself from all debts due to the gods and the others. I seek Indra only to get bliss and peace.

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246 chandodarzanam dvitIyA Rk / yad vA' R'NaM mAturmama' jane'tryAH pa' yannihi'taM' sarva' svaM mayi' // indra'syaiva RNI bha'vAnyanRNo'nyAd indra'me'va taM vR'Ne' zaG gama'dhyai // 2 // padapAThaH- yat / vA / RNam / mA'tuH / mamaM / jarnitrayAH / para'm / yat / ni'hi'tam / sarva'm / svam / mayi' / / 1 I indra'sya / eva / RNI / bhavAni / anRNaH / anyAt / indra'm / e'va / tam / vR'Ne / zam / garmadhyai // The debt of my mother for my birth and for all she did for me is to be paid. I am indebted to Indra only for being enabled to repay the debt of my mother. Now I am free from all other debt. I pray to Indra only for peace and happiness. anvayabhASyam / mama janitryAH janayitryAH mAtuH mayi nije putre yat svaM svakIyaM sarvaM sarvasvamapi mAtrA nihitaM anyebhyaH sarvebhyo'pi RNebhyaH adhikaM RNaM bhavati, garbhadhAraNa-prasava-pAlanapoSaNa-rakSaNa-zikSaNAdibhiH niSpannaM ata eva paraM anatikramyaM tasmAt mAtR RNAdapi nirmuktaH ahaM anRNaH san indrasyaiva RNI bhavAni, yataH indraRNaM sarvathava apAraM anuttIryameveti, tasmAt taM indrameva zaraNaM prapadye kalyANaM prAptuM iti // atra "mAtRdevo bhava / pitRdevo bhava" ityAdiSu mAtureva prathamaM sthAnaM, " ebhyo mAtA garIyasI iti ca tadanusmaraNAt // "" COMMENTARY-SUMMARY TRANSLATION My mother gave me birth, her own life and soul, and she bore me in the womb, brought me forth, protected me and nourished me and suffered for me. Therefore, the debt I owe her is greater than that to all others; it is not possible to pay it back generally. For being free from the debt of my mother, I am indebted to Indra only. His debt is so great that it can never be liquidated. I pray to him only for happiness and peace. tRtIyA Rk / yajja'ni'tuH pi'turnahi'taM' maya yadA'tma'dAya' ka'NaM bhUri' bR'hat //

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247 chandodarzanam indrasyaiva RNI bhavAnyanRNo'nyAd indrameva taM vRNe zaGa gamadhyai // 3 // padapATha :- yat / janituH / pituH / ni'hitam / maryi / yat / Atma'dAyiM / RNam / bhUri / bRhat // indrasya / eva / RNI / bhavAni / anRNaH / anyAt / indram / eva / tam / vRNe / zam / gamadhyai / / The debt I owe to my father for my birth is vast and great. He has endowed me with his own soul. For being free from all the debt to my father, I am indebted to Indra only. I now am a debtor only to Indra. I seek only Indra for peace and happiness. anvayabhASyam / mama janituH janayituH pitu: janmadAnarUpaM yat mayi RNaM nihitamasti, yacca AtmadAyi sacetana-sazarIrAtmasattvapradAnarUpam bhavati, athavA ," AtmA vai putranAmA'si" iti (ai. brA. 7) vacanAt sAkSAdAtmapradaM, tathA dvitIyajanmarUpeNa brahmopadezena gAyatrImantramukhena svAtmadAnarUpaM, yacca anyat mahat mahattaraM bhUri bahutaraM rakSaNa-zikSaNAdibhiH prApta yat pitRRNamasti tasmAt sarvasmAdapi RNAt muktaH ahaM anRNa: san indrasyaiva RNI bhavAni iti indraikaniSThayA tameva ananyazaraNyaM samAzraye, pUrNakalyANaprAptaye indrakAzrayaNameva vareNyamiti // COMMENTARY-SUMMARY TRANSLATION To my father I owe a great debt for giving me birth. For giving me this active body or according to the dictum that the son is ones own self (Ait. Brah. 7), he is in me; he has given me himself'; by initiating me into Brahmachary, he has given me a second birth. Further, he has bestowed upon me vast benefits like protection teaching etc. For all this I owe him a debt. This is my father's debt. For being redeemed from that debt completely, I am indebted to Indra only. I have single-minded devotion to Indra. I take refuge in him like one who has no one else to resort to. For the liquidation of all debts, the best means is to take refuge in Indra. caturthI Rk / yad gurUNAM gurutamaM brahmadAyi yadRNaM vizvathA nihitaM mAya //

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248 chandodarzanama indrasyaiva RNI bhavAnyanRNo'nyAda indrameva taM vRNe zaGga gamadhyai // 4 // padapAThaH- yat / gurUNAm / guru'tamam / brahma'dAya'i / yat / RNam / vizva'rthA / ni'hitam / mayiM // indrasya / eva / RNI / bhavAni / anRNaH / anyAt / indram / eva / tam / vRNe / zam / gamadhyai // The debt of the gurus (the preceptors ), who gave me the knowledge of Brahma is in every way the heaviest. For being free from all those debts, I am indebted to Indra only. I owe nothing now to anybody. I seek only Indra for peace and happiness. anvybhaassym| mayi vidyApradAtRRNAM brahmadAyi veda-jJAnAdipradAnena samprAptaM gurutamaM atyantaM gurubhUtaM anirvAhyaM anapAkaraNIyaM ca bhavati, vizvathA sarvaprakAreNa ziSyavAtsalyAt Acaritena prema-hitasadbhAvAdinA rakSaNa-zikSaNAdinA ca mayi yat RNaM nihitaM asti, tasmAt tato'pi anyasmAt ajJAtAt sarvasmAta guruRNAdapi vimuktaH san anRNaH saMvRttaH ahaM indrasyaiva RNI bhavAnIti ananyagatikatayA taM paramaM uttamaNa indrameva zaraNaM vrajAmIti // COMMENTARY-SUMMARY TRANSLATION My teachers have placed me under great debt. It is for giving me the gift of Veda and knowledge. It is really very heavy and difficult to bear. It is so, because of the love they bore towards me, their disciple and because of their protection and tuition which was full of love, benevolence and good feeling. That debt is on me. I have been redeemed of it and all other debt from unknown quarters. So, being free and unindebted, I am indebted now to Indra only. As one having no other person to resort to, I seek him, the great redeemer of debts. paJcamI Rk / yad vA'dhi RNaM mayi gavyadAyi bhUtaM bhavyaM ca garvAnyaM yad gaam|| indrasyaiva RNI bhavAnyanRNo'nyAd indrameva taM vRNe zaGa gamadhyai // 5 //

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chandodarzanama 249 padapATha :- yat / vA / adhi / RNam / mayiM / gavya'dAyiM / bhUtam / bhavya'm | ca / gavInyam / yat / gAm // indrasya / eva / RNI / bhavAni / ana'NaH / anyAt / indram / eva / tam / vRNe / zam / gamadhyai // For being redeemed of the great debt I owe to the cows for giving me milk-products now, in the past, and in future, I am indebted to Indra only. Only him, I approach for peace and happiness. anvayabhASyam / gavAM gomAtRNAM gavyadAyi dugdhAdigorasapradAnena sampannaM mama saJjIvanArthaM pavitrIkaraNArthaM AtmanaH AntaryasUkSmasattvazudhyarthaM ca bhUtaM itaH pUrvaM janmataH adyAvadhiniSpannaM, tathA bhavyaM bhAvyaM itaH paraM yAvajjIvaM sambhAvyamAnaM ca gavInyaM tad gosambandhi kRSyAdinimittakamapi adhi adhikaM viziSTaM yat RNa mayi yat khalu nihitamasti tasmAt anyasmAdapi sarvasmAt gomAtRRNAt nirmuktaH ahaM anRNaH san sarvaRNarahito'pi indrasyaiva RNI bhavAnIti, anyat pUrvavadeva yojyam // COMMENTARY-SUMMARY TRANSLATION To the cow-mother ( Gomata ), I am indebted for giving me milk, milkproducts and other products, in order to feed me, save me and purify my soul. Cows have done so in the past and they do it now and in future also they will do it. As I use them for agriculture also, the debt is so heavy. They have thus placed me under a great debt. For being free from that debt I owe the cows, I am indebted to Indra only. I seek Indra only for peace and happiness. paSThI Rk / yanmeM dhenUnAmRNaM prANadAyi gavyAnAmadhi nihita mayi // indrasyaiva RNI bhavAnyanRNo'nyAd indrameva taM vRNe zaGga gamadhyai // 6 // padapATha :- yat / me / dhenUnAm / RNam / prANa'dAyi / gavyAnAm / adhi / nihitam / mayi // indrasya / eva / RNI / bhavAni / ana'NaH / anyAt / indram / eva / tam / vRNe / zam / gamadhyai // CD-32

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250 chandodarzanama I owe a debt to milch cows for milk which is life-giving. Cows have placed me under a deep debt by supplying me with cow-products. I am indebted to Indra only for being redeemed of all the cows' debts. Only him I seek for peace and welfare. anvybhaassym| me mama dhenUnAM kAmadogdhrINAM gavAM prANadAyi dugdhAdinA prANasaJjIvanArthaM yat nippannaM, tathA gavyAnAM gosambandhinAM paJcagorasAnAM kSIra-dadhi-ghRta-gomUtra-gomayAnAM ca mayi yat pavitrIkaraNena bAhyAbhyantarIyaM yat AyurArogyatvalasuvIryAdisattvapradAnena ca nippannaM RNaM yat mayi nihitaM bhavati, tasmAt sarvasmAdapi RgAt muktaH anRNaH san indrasyaiva RNIbhavAni, tadarthaM taM indraM paramaM puruSameva zaraNaM vrajAmIti // COMMENTARY-SUMMARY TRANSLATION I am indebted to the cows, the cows which satisfy all desires. They have given me the very essence of my life. They have given me the five cowproducts ( Panchagavya-milk, curds, ghee, cow-urine and cow-dung) for my purification, for prolonging my life, for improving my health, for increasing my strength, for raising my potency, and for making me strong in every way. Therefore, the debt they have put me under is very great. For being free from all that debt, I am indebted to Indra only. I seek only Indra for peace and happiness. saptamI Rk / yad vA RNaM vedAnAM jJAnadAyi vidyAnAM prati nihitaM yanmayi // indrasyaiva RNI bhavAnyanRNo'nyAd indrameva taM vRNe zaGa gamadhyai // 7 // padapATha :- yat / vA / RNam / vedAnAm / jnyaan'daayi| vidyAnAm / prti| ni'hitam / yat / maryi / indrasya / eva / rnnii| bhavAni / anRNaH / anyAt / indram / eva / tam / vRNe / zam / gamadhye // , Indeed the debt of the Vedas for giving me knowledge and the arts, is on me. For being free from all that debt, I am indebted to Indra only. I seek him only for peace and welfare.

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chandodarzanama 251 anvybhaassym| vedAnAM RgAdInAM tathA vidyAnAM vedazAstrAdyupadiSTAnAM karmopAsanAjJAnayogAdirUpANAM vaidikAnAM tathA kRSyAdInAM ca jIvikAdipradhAnAnAM saMvidAM dAtR jJAnapradAnarUpaM yat mayi RNaM nihitaM asti, tasmAt sarvasmAdapi RNavizeSAd vimuktaH anRNaH san indrasyaiva RNI bhavAnIti | anyatsarvaM yathApUrvaM jJeyam || COMMENTARY-SUMMARY TRANSLATION I am indebted to the four Vedas, the Vidyas and other Sastras, into which I was initiated, in the form of action (Karma), meditation ( Upasana) and knowledge (Jnana) and agriculture. They all contribute to the maintenance of life. They have given me the highest gift of Jnana, the knowledge. For being free from these special debts, I am indebted to Indra only. I seek only Indra for peace and happiness. aSTamI Rk / yad vA RNaM bhUtAnAM sannihita yadu vizvaSAM puruSANAM mayi || indrasyaiva RNI bhavAnyanRNo'nyAda indrameva taM vRNe zaG gamadhyai // 8 // padagATha :- yat / vA / RNam / bhUtAnAm / sam / ni'hitam / yat / Um iti| vizveSAm / puruSANAm / mayi / / indrasya / eva / RNI / bhavAni / anRNaH / anyAt / indram / eva / tam / vRNe / zam / gamadhyai / / Indeed, the debt of all the elements (Bhuta) is on me. The debt due to all men as well is on me. For being free from all that debt, I am indebted to Indra only. I seek Indra only for peace and welfare. anvayabhASyam / bhUtAnAM pRthivyAdInAM AkAzaparyantAnAM yat mama sandhAraNajIvanAdinA niSpannaM tathA vizveSAM puruSANAM janAnAM tatra tatra samAgama-sambhASaNa-sahavAsAdinA ca yat yat RNaM nihitaM, tathA asaGgatAnAmapi dUrata eva kRtena sAhAyyAdirUpeNa upakAreNa yacca RgaM mayi nihitaM bhavati, tasmAt sarvasmAdapi RNAt vimuktaH anRNaH san indrasyaiva RNI bhavAnIti,

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252 chandodarzanama atra sarvatrApi paramaizvaryapUrNasya tasya indrasya ekasyaiva RgIbhUtaH anyeSAM sarveSAM sarvebhyo'pi RNebhyo vimucyate ityarthaH anusndheyH|| COMMENTARY-SUMMARY TRANSLATION There is a debt I owe to the elements, earth, fire, water etc. for bearing me, giving me life etc. Likewise, I owe a debt to all men, whom I have met in various places and conversed with. To them also I owe a debt whom I have not met but who have extended their help to me in various forms. Having liquidated all that debt, I am now indebted to Indra only. My debt now is to him only who is full of wealth here and everywhere. He who accepts Indra's debt will be freed from all other debts due to all others. I seek him only for peace and happiness. navamI Rk / yat pRthivyA mama dharitryA''hitaM yadagnekraNaM gRhapatermayi // indrasyaiva RNI bhavAnyanRNo'nyAd . indrameva taM vRNe zaG gamadhyai // 9 // padapAThaH- yat / pRthivyA / mama / dhariyA / A'hitam / yat / agneH / RNam / gRh'pteH| maryi / / indrasya / eva / RNI / bhavAni / ana'NaH / anyAt / indram / eva / tam / vRNe / zam / gamadhyai // The debt I owe to Prthvi ( the earth) who bears me, and that to Agni, the lord of the earth, is there. For being free from those debts, I am indebted to Indra only. I seek only Indra for peace and welfare. anvybhaassym| mama dharitryAH dhArayitryAH sarvAdhArabhUtAyA: bhUmAtuH, tathA pRthivyA: adhipateH agneH devatAtmanaH yat mayi RNaM nihitam bhavati, atra "agnirvai gRhapatiH so'sya lokasya gRhapatiH" iti brAhmaNam (ai brA.), tasya agneH atra bahiH dhAnyAdyutpAdanena tatpAkAdisAdhanena ca tathA yajJAdiniSpattyA ca upakArarUpaM RNaM bhavati, tathaiva antarapi vaizvAnararUpeNa annAdipacanena ca yat RNaM mayi nihitaM tasmAt sarvasmAdapi RNAt vimuktaH anRNaH san indrasyaiva RNI bhavAni iti //

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chandodarzanam COMMENTARY-SUMMARY TRANSLATION I owe a debt to mother earth who bore me. So do I to Agni, the deity, the lord of this earth, which is his home. Cf. : " Agni is the lord of this world, the earth, his home " ( Ai. Brah ). I am indebted to him because he produces the grain and other food. Agni helps me in cooking. He is helping me to perform sacrifices. As Vaisvanara Agni in my bowels he helps the digestion of what I eat. For being free from all that debt, I am indebted to Indra only. I pray to Agni to give me peace and happiness. dazamI Rk / yad vA''ntari'kSasya' madhya'masya yad vA'yoRNaM nihi'taM mayi' // indra'syai'va RNI bha'vA'nyanR'Na'o'myAT indra'me'va taM vR'Ne' zaG gama'dhyai // 10 // padapATha :- yat / vA / antarikSasya / madhyamasya / 253 yat / vAyoH / RNam / ni'rhitam / mayi / indra'sya / eva / RNI / bhavAni / anu'NaH / anyAt / indra'm / eva / tam / vRNe / zam / gama'dhyai / Indeed, the debt which I owe to the mid-air and to Vayu of the midworld is there on me. For being free from that debt, I am indebted to Indra only. I seek him only for peace and knowledge. anvayabhASyam | madhyamasya lokasya antarikSasya avakAzadAnAdinA tathA tadgRhapateH vAyo: zvAsocchvAsAdisAhAyyena yat RNaM mayi nihitam asti, " vAyurve gRhapatiH so'ntarikSalokasya gRhapati:" iti ca brAhmaNam ( ai. brA . ) // tasya vAyoH bahiH vahanena antaH prANasandhAraNAdinA ca yat RNaM mayi nihitaM bhavati, tasmAt sarvasmAdapi RNAt vimuktaH san anRNo bhUtvA indrasyaiva RNI bhavAni / tadarthaM AtmakalyANopaprAptaye ca taM indrameva zaraNaM vrajAmIti //

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254 chandodarzanam COMMENTARY-SUMMARY TRANSLATION To the mid-world, the Antariksha, I am indebted for its giving me space to live in and to its lord Vayu. Cf: "Vayu is indeed the lord. He is the lord of mid-air" (Ai. Br.). To him, I am indebted for being able to breathe and live. The debt is on me. For being free from all those debts, I am indebted to Indra only. I pray to Indra only for peace and happiness. ekAdazI Rk / yad vA'dhi divo mayi RNaM nihita yadAdityasya svotiSaH param // indrasyaiva RNI bhavAnyanaeNNo'nyAd indrameva taM vRNe zaGa gamadhyai // 11 // padapAThaH- yat / vA / adhi / divaH / mayi / RNam / ni'hitam / yat / Adityasya' / svariti svaH / jyotiSaH / param // indrasya / eva / RNI / bhavAni / anRNaH / anyAt / indram / eva / tam / vRNe / zam / gamadhyai // Indeed, the debt of the sky, and that of Aditya, the Sun, who is a luminary and gives out celestial light, is on me. These debts are indeed great. For being free from those debts, I am indebted to Indra only. I seek Indra only for peace and welfare. __ anvybhaassym| divaH uttamalokasya tathA tadgRhapate: Adityasya ca mayi yat RNaM adhinihitaM bhavati // " asau vai gRhapatiH so'muSya lokasya gRhapatiH" iti ca brAhmaNam (ai. braa.)|| amuSya svaH prakAzakasya jyotiSa: divyajyotirAtmanaH bahiH prakAzAdidAnena antaH-buddhi-netrAdidhIndriyapreraNayA ca yat paraM duratikramyaM maraNaM nihitamasti, tathA nityaM dIyate ceti, tasmAt sarvasmAdapi RNAt mukto'haM anRNaH san idrasyaiva RNI bhavAni, tadarthaM taM tAdRzaM indrameva zaM gamadhya anirbandhanasiddhaM zAzvataM zAntimayaM kalyANaM prAptaM vRNe zaraNaM vrajAmi, sarvAtmanA taM paramaM indraM ekameva samAzraye iti ||

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chandodarzanama 255 COMMENTARY-SUMMARY TRANSLATION I am indebted to Dyau, the highest of the worlds and so to its lord Aditya. Cf.: " This indeed is Grhapati, the lord. He is the lord of this world (Dyau)" (Ai. Br.). He is a luminary and a celestial light. Externally by giving light etc. and internally by inspiring intellect, eye, etc., which are senses of knowledge (Dhindriyani). That debt is formidable and it is borne every day. For being free from these debts also, I am indebted to Indra only. To get the eternal peace which is free from all conditions, I take resort to Indra only. dvAdazI Rk tat te bhagavan indra bRhaspate / saMvidA tapasyan anu turIyam // padaM pazyAmi darzata parItaM tat paramaM jyotirvizvasya darzayat // 12 // tat / te / bhagavan / indra / bRhaspate / sam'vidA / tapasyan / anu / turIyam // padam / pazyAmi / darzatam / pari / itam / tat / paramam / jyotiH / vizvasya / darzayat // The same as the eighth Rk of the first Hymn in this Section. padapATha: anvayabhASyam / ayaM caturtha asminneva anuvAke prathame sUkte aSTamo mantraH pUrvaM vyAkhyAtaH | atredaM kiJcid rahasya indratvasidvam-RSibhiH RGmantramukhena abhiSTutasya tasya indrasya aupaniSadaM parabrahmAtmasvarUpatattvaM kiJcid vimRzyate digdarzanamAnArtham | tathAhi"AtmA vA are draSTavyaH' (bR-u. 2-4-5) iti | draSTavyatvenopadiSTasya sarvAntarAtmanaH tasya sAkSAtkAreNa sarvavyApakatvaM brahmatvaM indrasvarUpatattvaM ca sidhyatIti anyatropadiSTaM anuzrUyate, tadyathA aitareyopaniSadi pratijJAyate-, "AtmA vA idameka evAgra AsIt nAnyat kiJcana miSat" ityArabhya ante- "sa etameva sImAnaM vidAryatayA dvArA prApadyata" iti tasyaiva AtmanaH zarIre'ntaH pravezaM nirdizya pUrNabrahmAtmapuruSAtmatAM parokSeNa sajJitAM indrAtmatAM ca darzayati || " sa etameva puruSaM brahmatatamapazyat idamadarzamitI3 J , tasmAdidandro nAmedandro

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256 chandodarzanama havai nAma tamidandra santamindra ityAcakSate parokSeNa" (ai. u. 1-3, 13-14 ) iti // "idaM darzanAdityaupamanyavaH" iti ca yAskaniruktam || (ni. 10-8-10) tathA anyatrApi " indho havai nAbhaiSa yo'yaM dakSiNe'kSan puruSo ( dRzyate) taM vA etamindha santaM indra ityAcakSate parokSeNaiva" (bR.u. 4-2-2) iti Atmano'sya akSipuruSasya dRksattvasya svayamprakAzasya parokSeNa indrasaJjJAM darzayati | ___"indhe bhUtAnIti vA / tadyadenaM prANaiH samaindhan tadindasyendratvamiti vijJAyate" (ni. 10-8-7-8 ) iti // evameva madhuvidyAyAM tasya RmantropadiSTasya indrasya vizvarUpasattvena brahmAtmatvam nuzAsti upaniSanmukhena yAjJavalkyaH- tathAhi- " idaM vai tanmadhu dadhyaGAtharvaNaH azvibhyAmuvAca tadetadRSiH pazyan avocat", "rUpaM rUpaM pratirUpo babhUva tadasya rUpaM prati cakSaNAya // indro mAyAbhiH pururUpa Iyate yuktA hyasya harayaH zatA daza" (R .maM. 6-47-18) iti !! so'yaM RDramantraH bRhadAraNyakopaniSadi madhuvidyAyAmeva antato vyAkhyAtaH || " ayaM vai harayaH ayaM vai daza ca zatAni ca bahUni ca anantAni ca tadetad brahmApUrvamanaparamanantarabAhyam, ayamAtmA brahma sarvAnubhUrityanuzAsanam" (bR. u. 2-5, 19) iti li evaM pAramaizvaryayogasattvapUrNatvaM paramAnandarasAtmatvaM ca tasya indrasya pradhAnaM lakSaNaM darzayati yaaskH|| " indatervA aizvaryakarmaNaH 0" (ni. 10-8-11) "indau ramate iti vA" (ni. 10-8-7 ) iti ca // asminnarthe pradhAnapramANabhUtaH RDramantravarNaH " yatrAnandAzca modAzca mudaH pramuda Asate || kAmasya yatrAptA: kAmAstatra mAmamRtaM kRdhi | indrAyendo parisrava" (R. maM. 9) iti // tasya indrasya brahmAtmatve spaSTArthakaH Rmantro bhavati || "indro brahmendra RSirindraH parU puruhuutH|| mahAn mahIbhi: zacIbhiH" (R. maM. 8.16-7 ) ityAdisakSepaH // // iti caturthe'nuvAke caturthaM indrasUktam samAptam // Thus ends the Fourth hymn in the Fourth Section.

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257 chandodarzanam atha caturthe'nuvAke paJcamaM indrasUktam | anuvAkaH 4 / sUktam 5 / RcaH 1-8 | indraH / yaH prajAnan eka eva aSTau, devarAto vaizvAmitraH, indraH jagatI / Now this Indra Sukta, Fifth in Fourth Anuvaka Section IV: Hymn 5: Riks 1-8- INDRA This fifth hymn beginning with * Yah Prajanan eka eva' contains eight Rks. Daivarata Vaisvamitra is the Rshi. Indra is the god and Jagati is the metre. atha prathamA Rk / yaH prajAnan eka evAsIt puruSo yasmAnnAnyanna nimiSanna ki svit // yo vA brahma paraM brahmaNaspati'iryaH sa satyo'yamamRto vizvavedAH // 1 // padapAThaH - yaH / pra'jAnan / ekaH / eva / AsIt / puruSaH / yasmAt / na / anyat / na / ni'miSat / na / kim / svit // yH| vA / brahma / param / brahmaNaH / patiH / yH| saH / satyaH / ayam / amRtaH / vizva'vedAH // dvitIyA Rk / yo vA vizvamida babhUvAyaM bRhan eka eva yo bahudhA''tatAna // yo vidA sucittI chandasA subedAH sa satyo'yamamRtau vizvavedAH // 2 // padapAThaH - yH| vA / vizvam / idam / babhUva / ayam / bRhan / ekaH / eva / yaH / bahudhA / A'tatAna // yH| vidA / su'cittI / chandasA / su'vedAH / saH / satyaH / ayam / amRtaH / vizva'vedAH // CD-33

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258 chandodarzanam tRtIyA Rk / yazcid vizvamidaM veda brahmaNA'yaM ya imA jajAna bhuvanAni vizvA // vizveSu yo'nu bhUteSu praviSTo'ntaH sa satyo'yamamRto vizvavedAH // 3 // padapAThaH - yH| cit / vizvam / idam / vedaM / brahmaNA / ayam / yaH / imA / jajAna / bhuvanAni / vizvA / vizveSu / yH| anu / bhUteSu / pra'viSTaH / antariti / saH / satyaH / ayam / amRtaH / vizva'vedAH // caturthI Rk / yo vidA brahma bRhan yo bRhaspatiyo janitA RcAM yo RSiH paraH san // yo vAco vizvasya janitA satpa'tiH sa satyo'yamamRto vizvavedAH // 4 // padapAThaH - yaH / vidA / brahma / bRhan / yH| bRhsptiH| yaH / janitA / RcAm / yaH / RssiH| paraH / san // yaH / vAcaH / vizvasya / janitA / sat'patiH / sH| satyaH / ayam / amRtaH / vizva'vedAH // pazcamI Rk / yo vizvathA jyotirabhi dyotate'yaM yasmin anyan na rocate paraM kiM svit // ya ekaH san sahaseha cetate'ntaH sa satyo'yamamRto vizvavedAH // 5 //

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chandodarzanam 259 padapAThaH - yaH / vizva'thA / jyotiH| Abhi / dyotate / ayam / yasmin / anyat / na / rocate / param / kim / svit / / yaH / ekaH / san / sahasA / iha / cetate / antariti / sH| satyaH / ayam / amRtH| vizva'vedAH // SaSThI Rk / yaM vAcA vA vadituM na viprA araM yaM prANaiH svarituM prANabhRto nAlam // yaM manasA mantuM na manISiNo'raM sa satyo'yamamRtau vizvavedAH // 6 // padapAThaH - yam / vAcA / vA / vaditum / na / viprAH / aram / yam / prANaiH / svaritum / prANa'bhRtaH / na / alaMm / / yam / manasA / mantum / na / manISiNaH / ara'm / saH / satyaH / ayam / amRtaH / vizva'vedAH // saptamI ak / yaM vA zrutyA zrotriyA nAnuzrotuM yaM cakSuSA na dRzesraM cakSuSmantaH // yaM dhiyA'nudhyAtumaraM na vipazcitaH sa satyo'yamamRtau vizvavedAH // 7 // padapAThaH - yam / vA / zrutyA / zrotriyAH / na / anu / zrotum / yam / cakSuSA / na / dRze / aram / cakSuSmantaH // yam / dhiyA / anu / dhyAtum / aram / na / vipH'citH| saH / satyaH / ayam / amRtaH / vizva'vedAH //

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260 chandodarzanama aSTamI Rk / tat te bhagavan indra brahmaNaspate saMvidA'yaM tapasyan anu turIyam // padaM pazyAmi darzataM samparItaM tat paramaM jyotirvizvasya darzayat // 8 // padapAThaH - tat / te / bhaga'van / indra / brahmaNaH / pate / sam'vidA / ayam / tapasyan / anu / turIyam / / padam / pazyAmi / darzatam / sam / pari / itam / tat / paramam / jyotiH| vizvasya / darzayat / / // iti caturtha'nuvAke paJcamaM indrasUktam samAptam / / Thus ends the Fifth hymn in the Fourth Section. atha caturthe'nuvAke SaSThaM indrasUktam / anuvAkaH 4 / sUktam 6 / RcaH 1-10 / indraH / yo vizvataH sI daza, devarAto vaizvAmitraH indraH, jagatI | Now the Indra Sukta, Sixth in Fourth Anuvaka Section IV, Hymn 6, Riks 1-10 - INDRA This sixth hymn beginning with 'Yo visvatah sim' contains ten Rks. Daivarata Vaisvamitra is the Rshi. Indra is the god and Jagati is the metre. atha prathamA Rk / yo vizvataH sI prathamaM babhUva svayaM yasminnanyan na babhUveha ki svit || ya ekaH sastapasA saJciketAntaH sa satyo'yamamRtau vizvavedAH // 1 //

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261 chandodarzanam padapAThaH - yH| vizvataH / sIm / prathamam / babhUva / svayam / yasmin / anyat / na / vabhUva / iha / kim / svit // yaH / ekaH / san / tapasA / sam / ciketa / antariti / saH / satyaH / ayam / amRtaH / vizva'vedAH / / dvitIyA Rk / yo vA jyotiSA tapasyan sahasA'ntaH svamakSaraM mantramImanu svarati // ya I svareNa vizvamidaM samadhamat sa satyo'yamamRtau vizvavedAH // 2 // padapAThaH - yaH / vA / jyotiSA / tapasyan / sahasA / antariti / svam / akSaram / mantram / Im iti / anu / svarati // yaH / Im iti| svareNa / vizvam / idam / sam / adhamat / saH / satyaH / ayam / amRtaH / vizva'vaidAH // tRtIyA Rk / ya I svarantaM guhyamevAnu svaran omiti svagaM vAcaM samuccarati || yo vA'kSaraM sad brahma paramaM sa satyo'yamamRto vizvavedAH // 3 // padapAThaH - yaH / Im iti| svarantam / guhyam / eva / anu / svaran / om iti| iti| svarAm / vAcam / sam / ut'carati // yaH / vA / akSaram / sat / Um iti| brahma / paramam / saH / satyaH / ayam / amRtH| vizva'vedAH //

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262 padapAThaH yaH / Im irti' / svareNa / sam'svara'n / chandasi / anu' / svara'ti / Rca'H / yajUMSi / ca / sAmAni // I padapAThaH - chandodarzanam_ caturthI Rk / svarNa svara chandAsyanu svara'tyRco yajUMSi ca sAmA'ni || yo vA vizva chAdayatIha cchandobhiH sa sa'tyo'yama'mRto' vi'zvave'dAH // 4 // - yaH / vA / vizvam / chAdayati / i'ha / chandaH'bhiH / saH / sa'tyaH / ayam / amRtaH / vizvavedAH || paJcamI Rk / ya IM svaraHstisro vyAharatIha - bhUrbhuvaH svarvAco ya u' samu'cchvasa'n // yo mi'mAya' tridhed bhuva'naM' vAgbhiH sa tyo'yamamRtau vizvavedAH // 5 // yaH / i'm iti'' / strara'n / ti'sraH / vi'A'hara'ti / i'ha / bhUH / bhuva'H / sva1riti svaH / vAca'H / yH| Um iti / sam / ut'zvasa'n // yaH / mimAya / tridhA / it / bhuva'nam / vAgbhaH / sH| satyaH / ayam / amRtaH / vizvavedAH || SaSThI Rk / yo vA vyAhRtibhi'ire'vedaM tisRbhiH pRthivIM cAntarikSaM ca divaM bhUyaH // ya i'mAni trIbhuva'nAni vimame sa sa'tyA''yama'mRto' vi'zvave'dA'H // 6 //

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chandodarzanama 263 padapAThaH - yaH / vA / vyAhRtibhiH / eva / idam / ti 'bhiH / pRthivIm / ca / antarikSam / ca / divam / bhUyaH // yaH / imAni / trii| bhuvanAni / vi / mame / saH / satyaH / ayam / amRtaH / vizva'vedAH // saptamI Rk / yo agniM vAyumAdityaM ca citibhi gbhiAhRtibhirnirdadhe padAni // jyotiSpadAni yo bhuvaneSvadhIndraH sa satyo'yamamRto vizvavedAH // 7 // padapAThaH - yaH / agnim / vAyum / Adityam / ca / citi'bhiH / vAgbhiH / vyAhRti'bhiH / ni / dhe / padAni / / jyotiSpadAni / yaH / bhuvaneSu / AI / indraH / saH / satyaH / ayam / amRtaH / vizva'vedAH // aSTamI Rk / yo vA vidyataH paraH san sahasendro vidyuta evA jajAna vizvametat // yo bhUtAni sa skurute'jyotiSA'ntaH sa satyo'yamamRto vizvavedAH // 8 // padapAThaH - yH| vA / vidyutaH / paraH / san / sahasA / indraH / vidyutH| eva / aa| jajAna / vizvam / etat / / yaH / bhUtAni / sam'kurute / jyotiSA / antariti / saH / satyaH / ayam / amRtaH ! vizva'vedAH //

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264 chandodarzanama navamI Rk / yaH prajAnan ajanyo yaH san armayoM yo vizvA rAjate'ntarya ekH|| yo vA svarAT samrAD virAD vibhuH prabhuH sa satyo'yamamRto vizvavedAH // 9 // padapAThaH - yH| pra'jAnan / arjanyaH / yaH / san / am'rtyH| yH| vizva'rdhA / rAjate / antariti' / yH| ekaH // yaH / vA / sva'rAT / sam'rAT / vi'rAT / vi'bhuH / prbhuH| saH / satyaH / ayam / amRtaH / vizva'vaidAH // dazamI Rk / tat te bhagavan indra brahmaNaspate'yaM saMvidA tapasyan anu turIyam || padaM pazyAmi darzataM samparItaM tat parama jyotirvizvasya darzayat // 10 // padapAThaH - tat / te / bhaga'van / indra / brahmaNaH / pate / ayam / sam'vidA / tapasyan / arnu / turIyam / / padam / pazyAmi / darzatam / sam / pari' / itam / tat / paramam / jyotiH| vizvasya / darzayat / / // iti caturtha'nuvAke SaSTaM indrasUktam samAptam // Thus ends the Sixth hymn in the Fourth Section. atrAyaM viziSTo viSayaH kazcit -- "yo vA sanneka evAsIt puruSo'yam" iti aSTacaM ekaM sUktam , "yo vizvataH sI prathamaM babhUvAyam " iti dazacaM anyat sUktam , tadidaM sUktadvayaM chandodarzanasamaye dvividhamanuzrutaM dvivAram - kiJcit pAThabhedena, tatra prathamata: pratyekasmin mantre ubhayorapi

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chandodarzanama sUktayo: antimaM mantra vinA antime caturthe pAde vidyate, atredaM AtmasUktena samAnaM tadanuzravaNam // tatrApi ubhayorapi sUktayo: anti mantre tat te bhagavan indra brahmaNaspate " iti indrazabdasya zravaNAt tat indradevatAkatvena matvA saGgRhItaM indrAnuvAke sUktadvayaM tadantataH // atha tathaiva punaH anyasmin samaye tayoH sUktayoH madhye "yo vA sanneka evAsIt puruSo'yam" iti prathame sUktepratyekasmin mantre antime pAde tapasA dhIbhi: puruSa taM prapadye " iti zrutam, dvitIye sUkte tu " yo vizvataH sIM prathamaM babhUvAyam caturthaH pAdaH 66 paramaH parasmAt puruSaH sa pUrNaH " iti viziSTarUpeNa anuzrutaH, tasmAt tadidaM sUktadvayaM tu puruSazabdayogAt puruSAnuvAke saGgRhItam, anyaH sarvo'pi pAThakramaH ubhayatrApi samAnarUpa eva dRzyate // 66 "" ityatra saH anayoH sUktayo: anvayabhASyaM tu puruSAnuvAke eva ekatra viracitamasti tathaiva indrasUkte'pi vyAkhyAtuM zakyaM yuktaM ceti pratIyate, tadapi indratattvaparatayaiveti vizeSaH, (e brahmaNaspatiH, indra:, AtmA, puruSaH vastutastu -- atra iti ca etaiH pRthagabhidhAnaiH tattadarthaparatvameva viziSyate nAmAnurUpeNa tattveneti svataH siddhameva || "" samAnAtmatA mUlatattvata: teSAmeteSAM brahmaNampatiprabhRtInAM caturNAmapi daivatAnAM ekarUpatA sarvAtmatA sampUrNatA ca vastusiddheti pratijJAyate, tathA'pi teSu teSu mantreSu sUkteSu ca tattadabhidhAnaparatayA tattaddevatAtmakavastutattvasya ca vaiziSTyena tattadarthavyAkhyAnasya aucityAt yathAsaGgataM kiJcidupanyastaM yathAmati tadbhASyamukheneti veditavyam iti saGkSepato vijJapti: // || iti aindraH caturtho'nuvAkaH sampUrNaH || - - 88 sa satyo'mRto vizvavedAH "" 265 iti NOTE ON INDRA (The following Note precedes the fifth Hymn in the Sanskrit text but it is given here at the end of this Section as the whole Section is for Indra and the Note applies to the whole Section. Translator). This is the secret here about Indra: Indra, who is praised all-round by the seers through the Rks is described in the Upanishads as Parabrahma Himself and that matter is discussed here to indicate the way of the Upanishads in dealing with Indra. The Brhadaranyaka ( II - 4-5 and IV - 5-6 ) says, "Oh! Maitreyi, Atman indeed is to be realised." Thus he the indwelling Soul of all is described as one who can be realised. By realising him, his all-pervasiveness, Brahmatva (derived from the root word 'Brah' to grow) and the characteristic nature of Indra are confirmed. This kind of description of Brahma is found elsewhere too: Cf. Ai. Up. "In the beginning Atman was all alone and then CD-34

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266 chandodarzanama nothing else vibrated or bloomed." Then his entry into the individual's body is also indicated saying: "He split only the central part of the head and entered the body through it." This is followed by a statement indicating that the Infinite Brahma is Indra himself. Thus, "He (the Rshi) saw this Purusha (the Self) as Brahma Himself saying 'I realised Him'." Therefore Indra is the name which prevailed. Indra means, "This was realised." Thus they call the Atman, the realised One as Indra, from the view point of indirect perception (Paroksha ) (Ai. Up. 1-3, 13-14). And again, the followers of Upamanyu say, "Indra is so called because of his being realised" (Nirukta 10-8-10). Elsewhere, it is said, " Indra is he, indeed, by name, who is the Purusha in the right eye. They call Him Indha (i. e. self-luminous ) as Indra" (Br. Up. IV-2-2). So, Indra is the self-luminous power, the power of sight of the Purusha in the eye He is therefore Indra by name from the view point of indirect perception (Paroksha). He, Indra, illumines the elements. This indwelling soul (Jivatma) was also illumined by the vital airs. And so, Indra's 'indratva' (i.e. the characteristic of the nature of Indra ) is confirmed (N. 10-8 Again, it is said in Madhuvidya, referred to in a Rk, that Indra is also capable of omnifarious manifestations, and so the Upanishads also say that Indra is Brahma. Cf. Dadhyam, the seer, the son of Atharvana told the twins (Asvins) this art of Madhu (i.e. Madhuvidya). The Seer Garga knowing this principle said in a Rk, "Indra went in pursuit of every one of the forms in the universe and assumed all those very forms. Each of the forms therefore is a means to know him. That Indra shines in manifold forms on account of his Maya Sakti. His rays of light always accompany him, ten hundreds, i.e. by thousands" (Rg. VI, 47-18). Again, this Rk has been explained thus in the Br. Upanishad, "This Soul is his ray; his ray has become ten hundred, thousands, many and infinite, that is Brahma. He is beginningless, endless, neither internal nor external. This Atman is Brahma who experiences all. This is the precept, Anusasana" (Br. Up. II, 5-19). Further, the word Indra is derived from the root 'Idi', paramaisvarya, meaning supreme wealth of every kind. Or 'Indau ramate' meaning Indra is one who is enjoying the very essence of supreme bliss, according to Yaska (Nirukta 10-8-7). And a Rk confirms this principle of the Upanishads. Cf.: "Indra is Brahma, Indra is Seer, i.e. Rshi, Indra is manifold, and is invoked widely (Puruhutah). He is superb by his powers which are infinite" (Rg. VIII, 16-7). This about Indra. Now another note on two Hymns which appear immediately after the fourth Hymn. The hymn beginning with "yah prajanan eka eva asit" containing eight Kks and the hymn beginning with "Yo Visvatah sim " consisting of

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chandodarzanama 267 ten Rks were heard by Daivarata twice in two different versions with a slight variation. When heard for the first time with the exception of the last mantra of both the hymns the last quarter of each one of the mantras of both the hymns ends with "sa satyoyamamsto visvavedah" which is the same as found at the end of each of the mantras of the Atma-Sukta. In the last mantras of both these hymns is found the line " Tat te Bhagavan Indra Brahmanaspate." In this part of the mantra, because of the use of the word Indra, both these hymns were considered to belong to the section of Indra and were so included at the end of that Section. And again, when heard for the second time, the last quarter of each of the first Rks of the two hymns beginning with "Yah prajanan eka eva asit" it was heard thus: "Tapasa dhibhih purusham tam prapadye." The last quarter of each of the Rks of the second hymn, "Yo visvatah sim" was heard in a characteristic manner thus: "Paramah parasmat purushah sa purnah." Therefore because of the use of the word Purusha, both these hymns were considered to belong to the Section of Purusha and so were included in that Section. The reading in the remaining parts of each one of the Rks of both the hymns is the same. These two hymns have been commented upon only in the Section on Purusha. Likewise, in the Section on Indra also, a similar commentary in respect of these two hymns is considered proper and possible with reference to Indra. In fact, the Section, viz. of Brahmanaspati, Indra, Atman and Pususha being distinctly known as such by their names, are ascribed specially to these respective gods. We opine that it is self-evident that fundamentally these gods have the same form, equal in nature, all pervasive and all-perfect. Even so, it is to be understood that the mantras and the hymns ascribed to various gods by different names have been rightly commented upon with reference to the characteristic principles of the respective gods. Thus ends the Fourth Section dedicated to Indra.

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268 chandodarzanama atha paJcamaH aatmaanuvaakH| anuvAkaH 5 / sUktam 1 | RcaH 1-10 | AtmA / prathamaM AtmasUktam / ayamasau puruSaH daza, devarAto vaizvAmitraH, AtmA, jagatI / Now this the Fifth Section ( Anuvaka ) concerns Atma Section V: Hymn 1: Riks 1-10-ATMA This Hymn beginning with "Ayamasau purusho Brahmanaspatih " contains ten Rks. Daivarata Vaisvamitra is the Rshi. Atma is the god and the metre is Jagati. atha prathamA Rk / ayaMmasau puruSo brahmaNaspatirayaM na AtmA paraH satpatiRSiH // ayaM vizvAni bhuvanAni tapasA 'bhi caSTe cetasA'smin nihitAni // 1 // padapAThaH - ayam / asau / puruSaH / brahmaNaH / ptiH| ayam / naH / AtmA / prH| sat'patiH / RSiH / / ayam / vizvAni / bhuvanAni / tapa'sA / abhi'csstte| cetasA / asmin / ni'hitAni // This Atma is Brahmanspati, Purusha ( the Supreme Person. This Atma is the Paramatma, the Lord of all Existence, the Seer. He sees all the worlds contained in him by the power of concentration and by his power to know all. anvayabhASyam / ayaM antarAtmA aparokSataH siddhaH sarvAntara: asau savitA sarvalokapratyakSaH puruSaH puruSasattvaH, brahmaNaH pratyakSabrahmarUpAyAH vAcaH patiH adhiSThAtA bAhyaH divyaH devatAtmA Antaro mukhyaprANasvarUpaH, ayaM pratyaksattvaH sa: parokSasiddhaH paraH vizvasmAt zreSThaH, AtmA kevalaM caitanyasattvaH satpatiH satsvarUpaH, sata: asya vizvasya adhipatiH, RSi: draSTA jJAna-dRkchaktisampannaH vizvasAkSIti bhAvaH !! ___ so'yaM tapasA nirviSayasattvena kevalena vimazana cetasA manasA sacetanena samyagjJAnena imAni vizvAni abhi abhitaH bahi: caSTe pazyati, tathA tAni ca antaH asmin Atmani

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chandodarzanam 269 nihitAni draSTari pratiSThitAni antardRzA pazyati sAkSAtkaroti iti yAvat, evamiha " pratyakSa - parokSa-aparokSatattvAnAM sAmarasyena bAhyAbhyantaraparavastusamanvayena svAnubhUtaM tattvaM anena sUktena anuvAkena ca RSirAzrAvayati chandomukhena // 66 atra sa yazcAyaM puruSe | yazcAsAvAditye / sa ekaH | " ( bhR. u. 3-10-4 ) " yo'sAvAditye puruSaH so'sAvaham " ( vA. saM. 40 - 16 ) " yo'sAvasau puruSaH so'hamasmi " ( I. u. maM. 16 ) ityAdIni aupaniSadAni ca mantrabrAhmaNavacanAni pramANAni bhavanti // evaM vedazAstrAdyupadiSTAni sarvANyapi vastutattvAni AdhyAtmikyA niSThayA antardRzA svAnubhUtyaiva pratyetavyAni bhavantIti // COMMENTARY-SUMMARY TRANSLATION This is the Inner Soul who is in all and is realisable. This Savita ( the sun ) who is visible to all is purusha, a personality. This is Brahmanaspati, the lord of Vak; he is the god outside our bodies but is also the chief vital force within. This is the inner view. This is he, whose existence is proved indirectly also. He is above all. He is Atma, the pure spiritual energy. He is Existence itself, and is the lord of all existence. He is a seer, all-seeing witness. He who is here as Atma, with the help of his tapas (power to concentrate) and the help of his mind which can take purely an objective view sees all worlds which are outside. He sees them within himself also with his insight. Thus, directly, indirectly and by inward realisation and by equating the things within and without, the seer expresses by this hymn, the truth of existence which he has experienced. Cf: "He who is in the individual and who is (in the orb of) Aditya are identical" (Tait. Up. III, 10-4). "The Purusha in Aditya is this I" (Yaju. Sam). Who is this Purusha in the form of Aditya is myself" (Is. Up. 16). So the statement in this mantra has support in Brahmana and Upanishad. Thus, the truth stated in the Vedas and Upanishads is to be interpreted spiritually and experienced by individual insight. Truth is a matter for realisation. dvitIyA Rk / imA vizvA bhuvanAni prajajJe ya A'tmA mama' ba'bhUva' so'nta'raH // ayaM vizvA'ni ceta'sA'bhacaSTe 'yaM tapa'sA yatate zaG gama'dhyai // 2 //

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270 chandodarzanama padapAThaH - yaH / imA / vizvA / bhuva'nAni / pra'jajJe / yH| AtmA / mama / babhUva / saH / antaraH // ayam / vizvAni / cetasA / Abhi / caSTe / ayam / tapa'sA / yatate / zam / gamadhyai / / He created all these worlds ( out of himself). He became my inner soul also. He sees as witness all the worlds with his mind. In the individual, he tries to attain beatitude through tapas, the power of concentration. anvybhaassym| yaH paramaH puruSaH vizvAni imAni pratyakSasattvAni bhuvanAni prajajJe janayAmAsa AtmanaH sakAzAt cetanAt tAnyetAni AvizcakAreti yAvat , etena vizvarUpeNa svayaM AvirbabhUveti tadabhiprAya: // yaH AtmA cetanaH saH mama AntaraH pratyaG babhUva,- so'yaM antarAtmA cetasA manasA sacetanena sahajJaptisattvena tAni imAni vizvAni bhUtAni vizvathA sarvaprakAreNa abhi sarvataH caSTe pazyati sAkSirUpa: san pratyakSIkaroti, so'yaM zaM paraM zAzvataM AtmaniSThAzAntisukhasattvaM gamadhyai adhigantuM tapasA kevalena vimarzena yatate saMvidA sarvadA yatnazIla: svabhAvata evAstIti // asmin arthe kutsArSayaH RGmantravarNo'pi bhavati "vaizvAnarasya sumatau syAma rAjA hi kaM bhuvanAnAmabhi shriiH|| ito jAto vizvamidaM vicaSTe vaizvAnaro yatate sUryaNa" (R. maM. 1-98-1) iti, " A te bhadrAyAM sumatau yatema" (R. maM. 6-1-10) iti ca // COMMENTARY-SUMMARY TRANSLATION He is the supreme Purusha, who created these visible worlds, with his own energy and out of himself. He manifested himself as all these worlds. He became my indwelling soul also. The same inner Atma sees with his ever-active mind, these worlds in all their varied forms. He is the all-seeing Purusha and sees them all vividly (pratyakshikaroti). He who is inside me, tries by pure and simple deliberation, to attain supreme and eternal peace. Cf: "He, Vaisvanara, manifested here, sees the universe and he attempts to unite with Surya" (Rg. I,98-1), "Let me try to attain your auspicious wisdom" (Rg. VI, 1-10). tRtIyA Rk / ayaM vizvavedAH puruSo'yaM paroH 'yaM brahmaNA tapasyatyanvajasram //

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padapAThaH - chandodarzanam ayaM dhIbhirabhi sandhatte tad bRhad - ayaM vAcA'nuvakti brahma satyam // 3 // a'yam / vi'zvave'dAH / puru'SaH / ayam / paraiH / ayam / brahma'NA / tapa'syati / anu' / aja'sram // ayam / dhIbhiH / abhi / sam / dhatte / tat / bRhat / ayam | vAcA | anu' / vakti / brahma / satyam // 271 This Atma is the Purusha; Atma is omniscient. He is supreme. He practises tapas (austerity constantly by repeating mantras to attain Brahma. Through all the activities of his intellect, he is in constant touch with Brahma, the great one. He expresses Brahma, the ever existing reality by his words. anvayabhASyam / 66 ,, ayaM antarAtmA vizvavedAH vizvavit sarvabhautika-bhauvana- laukikAdijJAnayuktaH sarvavaidikatattvajJAnasahitaH paraH zreSThaH sarvendriyebhyaH parataraH puruSaH, ayam brahmaNA brahmArthaM brahmatattvajJAnArtham, atra iyaM hetau tRtIyA vibhaktiH brahmaNA iti, tena " phalamapIha hetuH " iti nyAyAt brahmatattvajJAnArthaM iti artho labhyate, tasyaiva sarvazreSThaphalarUpatvAt // tathaiva brahmaNA mantreNa sarvArthasiddhihetubhUtena tanmantrayogena vA ajastraM akhaNDadhAraNayA AtmAnusandhAnarUpayA anu tapasyati anupadaM tapazcarati, so'yaM AtmA tathA tapasyan dhIbhiH sarvairapi jJAna-bhAva-karmendriyaiH sahasammilitaiH abhi abhitaH sarvaprakAreNa tat parokSaM bRhat mahattaraM brahma sandhatte dhArayati tadekalakSyeNa niSThayA dhAraNayA ca sarvendriyANi nirviSayatayA sandadhAti, sarvaiH taiH buddhayAdibhiH indriyaiH antarbahirapi yad yad jAnAti bhAvayati d yatkaroti ca tatra sarvatrApi sarvasAkSitayA sthitaM brahmaiva dhiyA anusandhatte iti bhAva: || ayaM AtmA vAcA parayA antarasphuraNarUpayA tat paraM satyaM sarvatrApi sattayA anusyUtaM brahmavastu anu anulakSya vaikharyA api tatparaM brahmaiva anuvadati, ayaM yad yad vAcA vadati tat sarvamapi tasya parabrahmaNa eva anu vacanamiti bhAvaH // tadidaM sAkSAtkRtAtmanaH jJAnayajJaM tathA jJAnayamaM sarvaM vyavahAraM ca tathA tadabhyAsAdiprakriyAnukramaM ca RSiranuzrAvayati anena chandomukheneti // COMMENTARY-SUMMARY TRANSLATION This inner soul or spirit is omniscient. He is endowed with all the material as well as spiritual and Vedic knowledge. He is a 'purusha' who

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272 chandodarzanama is beyond the reach of the senses and hence the higest. This Atma in order to attain Brahma, as per dictum " the result is in the cause," constantly repeats the mantra, and continuously maintains contact with Brahma and practises tapas all the time. Thus, through his intellect, his thoughts, his functions and through all his senses and in all respects, he keeps in constant touch with that invisible Brahma. He holds Him within himself by concentrating every activity of every sense of his, on Brahma. Therefore his intellect is constantly in touch with Brahma, who is the witness of everything everywhere. This inner soul, by its Vak, which flashes within, expresses in words Brahma, the Supreme, indicating the supreme truth, which exists everywhere all the time. Whatever this soul speaks is a reaffirmation of Brahma, the supreme. All this is the repeated concentration on the supreme knowledge (Jnana-yajna ) by a realised soul. All his activities are like sacrifices, leading to Brahma. Thus the seer teaches us through this mantra the procedure of Jnana-yajna. caturthI Rk / ayaM hRdayaM yadantaH svaran brahma zrotreNAnu zRNoti brahmaNA''tmani // ayaM zrotreNa tacchrutaM brahmaNA'nta rayaM cakSuSA'ntarabhicaSTe jyotiH // 4 // padapAThaH - ayam / hRdayam / yat / antariti / svaran / brahma / zrotreNa / anu / shRnnoti| brahmaNA / Atmani // ayam / zrotraiNa / tat / zrutam / brahmaNA / antariti / ayam / cakSuSA / antariti / abhi'csstte| jyotiH|| This soul dwelling in the inmost heart gives expression to Brabma. The soul itself hears the Brahma with its own ears in the form of Brahma. That Brahma which is heard by the ears is seen as the eternal light or flame by the inner eye. anvybhaassym| ayaM AtmA hRdayaM hRdayasaJjJakaH hRdayasattvakaH sajJAnAdimUlabhUtatvAt , tasya hRdayasyaiva savandriyaviSayavRtyurupasaMhArAspadIbhUtatvAt , hRdayAtmakaH hRdi pratiSThitatvAt | " hRdi hyeSa AtmA" (prazno. 3, 6) iti ca brAhmaNam || tannirvacanamapi evaM bhavati,

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chandodarzanama 273 " hRdyayamiti tasmAd hRdayam" (chA. u. 8-3-3) iti yacca hRdayaM brahma brahmAtmakaM sat sarvabhUtAdhiSThAnaM tatpratiSThAzrayIbhUtatvAt || "hRdayaM vai samrAT sarveSAM bhUtAnAmAyatanam , hRdayaM vai samrAT sarveSAM bhUtAnAM pratiSThA, hRdaye hyeva samrAT sarvANi bhUtAni pratiSThitAni bhavanti, hRdayaM vai samrAT paramaM brahma" (bR. u. 4-1-7) iti ca aupaniSadaM brAhmaNam , ayaM AtmA hRdayasvarUpaH san svayaM antaH hRdaye svasmin yat paraM brahma anusarati akSarabrahmarUpayA parayA vAcA anAhatanAdarUpeNa ca, tathA svaran svayaM tad brahmavastu anu lakSya brahmaNA mantreNa saha tanmukhena, bRhatA vyApakena vyomasatvena diksvarUpeNa brahmAtmakenaiva antaH zrotreNa AtmanaH mithunIbhUtena Atmani antaH zRNoti, "zrotraM cAtmA cAzvinaH" (ai. brA.) iti ca brAhmaNam || "uta no brahmannaviSa iti zaMsati zrotraM vai brahma zrotreNa hi brahma zRNoti" (ai. brA.) iti ca brAhmaNam || etena "AtmA vA are draSTavyaH zrotavyaH" (bR. u. 4-5-6) ityupadiSTaM AtmazrAvaNaM hi pratisphuraNaM brahmaiva anusvarataH AtmanaH antaHzravaNameva bhavitumarhati, na tu gurUpadiSTasya upaniSadvAkyasya bahi zrAvaNamAtra iti sUcitaM bhavati // so'yaM AtmA svasmin antaH svarad brahma anuzRNvan punaH brahmaNA mantramukhena ca zrotreNa ca antaH zrutaM tad brahmaiva anulakSya tadanuzrAvaNena ca tanmayaH san ayaM AtmA antaH cakSuSA pratyagdRzA divyadRSTayA brahmarUpeNa prajJAnetreNa antaH hRdaye jyotiH svayamprakAzakaM jyotirAtmakaM sAkSirUpaM tat paraM brahma abhi abhitaH antarbahirapi sAmarasyena caSTe pazyati, atra samyagjJAnena tat paraM jyotirAtmakaM vastu sAkSAtkarotIti bhAvaH // atra taddarzane sAdhanabhUtaM cakSurapi brahma, tathA'nuzravaNAt, "cakSurvaM brahma, cakSuH satyam," "yaccakSuSA pazyati tat satyaM bhavati" (bR. u. 4-1-4) iti ca aupaniSadaM vacanam, " atha yadataH paro divo jyotirdIpyate0, tad yadidamantaH puruSa jyotiH, tadetad dRSTaM ca zrutaM cetyupAsIta, cakSuSyaH zrato bhavati " (chAM. u. 3-13-7) iti ca // tadidaM "jyotizcaraNAbhidhAnAt" (bra. sU. 1-1-24) ityasminnadhikaraNe mImAMsitamanusandheyam // asmin arthe Rmantra evAsya sarvasyApi mUlaM pramANam | "bhadraM karNebhiH zRNuyAma devAH bhadraM pazyemAkSabhiryajatrAH" (R. 1-79-8) iti // COMMENTARY_SUMMARY TRANSLATION This Atma is in the heart. It is sometimes called 'heart.' Heart is the very seat of the soul. It is the seat of the soul because it is the place from where all the senses which pursue their objects draw their strength. He is the heart itself, because the Atma is established in the heart. Cf: "This Atma is in the heart" ( Pras. Up. III-6). The derivation of the word 'hrdaya' also points that way. Cf: "This is in heart and so, it is heart" (Chh. Up. CD-35

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chandodarzanam VIII-3-3). The heart is Brahma. It is the place where all elements are located; it is the base which shelters all energy. Cf: "It is the heart indeed, the overlord, that is the location of all elements. Heart is, indeed, the overlord, the base of all elements. It is the heart, indeed, which is the overlord, in which all the elements are established. So, heart is, indeed, overlord, Brahma the Supreme (Br. Up. IV-1-7). This Atma (individual soul) is in the very heart. So, the soul in the heart makes a sound in the form of Vak indicating the imperishable Brahma. Vak is in the form of uncaused sound. The soul hears the sound indicating the Brahma, with its internal ears which contain the element of sky (Akasa Sattva). Akasa includes all the eight directions. And so they too are one with the Atma. Cf: "Ear and Atma are the Asvins" (Ait. Brah.). Again, "Ear is indeed Brahma and so it is through the ear that one hears Brahma (Ait. Brah.). So, the injunction, "Lo! Atma is to be seen and heard" (Br. Up. III-4-5, 6), indicates hearing by the inner ear. Further, it is indicated that it is not merely external hearing of the truth stated by the Upanishads, and taught by the teacher. This Atma (the individual soul) having heard the Brahma internally and having concentrated on Him through the repetition of the mantra becomes full of that sound; he then sees with his internal eye, the eye of knowledge, the divine insight, Brahma Himself; he sees within his heart the Light which illumines all. The soul sees the Light inwardly and also outwardly by identity. That means, with his sound knowledge, the soul realises the Light supreme. Cf: "Eye indeed is Brahma; Eye indeed is truth"; "Whatever one sees with the eyes is Truth" (Br. Up. 4-1-4). Again," And the light which shines above in the sky and beyond, is the light within the individual. This is both seen and heard and so it is the one to be meditated upon. That which is seen becomes also audible (Chh. Up. 3-13-7). Refer to "Jyotih charanabhidhanat," i. e., light is mentioned as having four feet, it is Brahma (Br. Su. 1-1-24). The main reference is to the mantra, "Let us hear, oh! gods, what is auspicious and let us see with our own eyes what is auspicious in all sacrifices " (Rg. I-79-8). 274 paJcamI Rk / a ararssfenfa au adursa ard eat aulo fazifa || saMvidAtmAnamAtmanaM AdirzatImayaM jAyAM pati'raznoti vAcam // 5 // ""

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chandodarzanama 275 padapAThaH - ayam / vAcA / A'dizati / brahma / brahmaNA / ayam / vAcam / de'vIm / brahmaNe / dizati // sam'vidA / AtmAnam / Atmane / A'dizatIm / ayam / jAyAm / ptiH| aznoti / vAcam // This individual soul indicates the Brahma by words in the form of mantra. The soul then offers the heavenly goddess of speech ( mantra ) to Brahma. The soul with all the intelligence at his command offers the mantra to the Supreme soul. Brahma accepts that mantra as his own just as a husband accepts his wife. anvybhaassym| ayaM AtmA antaH puruSaH sAkSAtkRtAtmA ca vAcA parayA svArdhAtmikayA svasya vAcakazaktirUpayA saha brahmaNA mantramukhena ca brahma svAnubhUtaM zabdamukhena sAmAnyata: viditaM vA tat paraM vastu dizati parasmai pratibodhayati, tathA saH ayaM AtmA vAcaM tAM svArthAvabodhinI devIM divyAM brahmamayIM brahmaNe parasmai brahmAtmane dizati darzayati svAtmasamarpaNaparAM samarpayati, brahmAtmakRte nijAM vAmapAM tanUM samarpayatIti bhAvaH, evaM savidA jJAnena AtmAnaM svaM puruSaM tathA svAM vAcaM ca Atmane parasmai puruSAya dizatIM samarpayantI, athavA saMvidA samyagjJAnena imaM antarAtmAnaM svaM patiM Atmane parasmai brahmAtmane nivedayantIM tAM tAdRzIM jAyAM svArdhAtmikAM vAcaM ayaM AtmA pati: puruSasthAnIyaH aznoti vyApnoti patiriva jAyAM svIkurute svAtmIyAmeva bhAvayati, tathA tasyAM svastrIbhUtAyAM jJAnecchAkRticetanAzaktirUpAyAM vAci svayaM prajJAnasattvena Avirbhavati, striyAM puruSa iveti bhAvaH // sA tAdRzI vAgeva vedarUpeNa prakAzate svAnubhAvAditabrahmAtmatattvaprakAzanArthamiti // COMMENTARY-SUMMARY TRANSLATION The soul within, or one who has realised Brahma refers to Him by words or by mantra, that is by the power of expression. The soul as it were hands over to Him his power of speech who is like a celestial lady signifying Brahma. The soul dedicates his own body in the form of sound to Him. Thus, with full knowledge, the individual soul, through the use of the mantra offers himself to the universal soul. The universal soul receives the individual soul as his wife. It is such Vak, in the form of mantra which shines as Veda with the purpose of manifesting Brahma that is within its own experience.

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276 chandodarzanam paSThI Rk / ayaM vaizvAnaro vizvamabhyaznoti tapasA dyAvApRthivI antarikSam // ayaM vAcA prANena manasA'bhyULaho 'yaM pracetanAbhyanAti bhUtim // 6 // padapAThaH - ayam / vaizvAnaraH / vizvam / abhi / aznoti / tapa'sA / dyAvApRthivI iti / antarikSam // ayam / vAcA / prANena / mana'sA / abhi'ULahaH / ayam / pra'cetanaina / abhi / aznAti / bhUtim / / This Vaisvanara (universal soul) pervades the whole universe. It pervades the sky, earth and mid-air by means of tapas. Being endowed with the power of speech, with vital breath, and with the mind, the soul enjoys the universe fully through consciousness. anvayabhASyam / ayaM antarAtmA vaizvAnaraH vizveSu nareSu anta: vyAptaH san tapasA teja kiraNena jJAnena caitanyasattvena ca vizvaM idaM acetanaM bhUta jAtaM sacetanaM prANijAtaM ca abhi abhitaH sarvataH aznoti vyApnoti, tathA dyAvApRthivI antarikSaM ceti prasiddha etat pratyakSaM bhuvanatrayAtmakaM brahmANDa antarbahirapi pUrNaH san adhitiSThati, so'yamAtmA sarvAntara: vAcA tejomayyA, prANena Apomayena, manasA annamayena, ca etai: tribhiH trivRtkRtena antaHsattvena abhiULahaH UDhaH saGkalita: nigUDhaH san ayaM AtmA pracetanena saMvid-icchA-kriyAcetanAsattvena idaM vizva abhyaznAti bhunakti, jJAnena kAmena (bhAvanena) karmaNA ca ayamAtmA vAcA prANena manasA ca saha yad viharati (viSayeSu ) yad yad vyavaharati ca tat sarvamapi asya antarAtmanaH tattadviSayopabhogarUpameva sampadyate iti bhAvaH // COMMENTARY-SUMMARY TRANSLATION This inner-self is called Vaisvanara, as it is dwelling in every body. He pervades all animate and inanimate beings in the three worlds known as sky, earth, and mid-air. This inmost Atma is completely hidden in the form of power of speech, in the form of prana and manas or mind. He enjoys this universe through knowledge, will and action.

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chandodarzanam 277 Asnoti' means 'pervades' and the second Here the first predicate ' Asnati' means 'enjoys'. saptamI Rk / ayaM vaizvAnaro3'smAkamantahito'yaM vizvaiSu bhuvaneSvadhikSitaH // ayaM dhIbhirvizvamidaM saJciketA yaM vAcA taduccarati pravidvAn // 7 // padapAThaH - ayam / vaizvAnaraH / asmAkam / antriti| hitaH / ayam / vizveSu / bhuvaneSu / adhi'kSitaH // ayam / dhIbhiH / vizvam / idam / sam'ciketa / ayam / vAcA / tat / ut'cara'ti / pra'vidvAn / This Vaisvanara is hidden in us all, and dwells in all the worlds. He knows this universe by his intelligence and expresses this truth with his power of speech, with the help of mantras. anvybhaassym| saH ayaM vaizvAnaraH sacetanaH sazarIrI AtmA asmAkaM sarveSAM prANinAM antaHzarIre hRdaye antarhitaH guptaH san so'yaM vizveSu bhuvaneSu bahirapi adhyatiSThat , "svaM padaM" ityadhyAhAryam , anyathA "adhizIGsthAsAM karma" (pA. sU. 1-4-46) iti dvitIyArthAnupapatteH, tathA svaM padaM adhiSThAya sarvAdhipatyena teSu bhuvaneSu zarIreSu ca varIvartIti bhAvaH !! so'yaM AtmA dhIbhi: buddhayAdibhiH sarvedriyaiH tattavRttibhizca idaM vizva sarveH viSayaiH upakapta saJciketa samyaktayA jAnAti, ata eva ayaM prakarSaNa vidvAn sarvajJaH san vAcA parayA nijayA chandomayyA idaM sarvaM svAnubhAvasiddhaM vastutattvaM proccarati samyagdarzanena yathAnubhUtameva anuvadati chandomukhena iti // COMMENTARY-SUMMARY TRANSLATION This Vaisvanara, the active inner Atma, lies hidden in everybody in the heart. Externally too he is in all the worlds. The words 'Svam Padam' (his own place ), though not expressly used, they are to be taken to be there; otherwise, the PaniniSutra (1-4-46) will be violated. So, being established in his own place, he parvades the worlds. Therefore, he is omniscient. He is

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278 chandodarzanama all-wise. So, with his Vak in the form of Veda, he proclaims the truth experienced by him. aSTamI Rk / ayaM cid vizvamabhyaznoti citibhividA kAmaina karmaNA'znAti bhUtim // ayaM saMvidA'bhi caSTe vizvameta damRto'smin anaznan bhUmnA rAjate // 8 // padapAThaH - ayam / cit / vizvam / abhi / aznoti / citi'bhiH / vidA / kAmaina / karmaNA / aznAti / bhUtim // ayam / sam'vidA / abhi / caSTe / vizvam / etat / amRtaH / asmin / anaznan / bhUmnAM / rAjate / / This soul, indeed, pervades the universe by the powers of consciousness. With the help of the power of knowledge, will, and action he enjoys the glory of this universe. He, this ( soul ) through the power of knowledge, witnesses the whole universe. But, without being affected by any enjoyment, he shines with splendour as an immortal. anvybhaassym| ayaM cit ayameva prasiddhaH sarveSAmapi aparokSAnubhUtisiddhaH AtmA cittibhiH cetanAtmikAbhiH saMvid -icchA-kriyAsvarUpAbhiH svazaktibhi: vizvaM idaM abhitaH sarvatra aznoti vyApnoti, tathAvyAptyA bhUtiM tAM vizvavibhUtiM aznAti upabhunakti, so'yameva saMvidA samyagjJAnena pUrNaH san etad vizvaM abhicaSTe svayaM sAkSirUpaH san pratipazyati, pratyagAtmasattvena draStRtvamAtreNa pratitiSThatIti bhAvaH // tathA avasthitaH ayaM AtmA asmin vizvasmin bhUte bhuvane zarIre ca amRtaH divyabhAvena AvirbhUtasvarUpatattvAnubhAvena amRtAtmA nityamuktaH anaznan vyApti viSayapravRtti-tadupabhogAdivRttirahitaH san bhUtyA nityasiddhayA pAramaizvaryAdisattAmAtrayA rAjate prakAzate, tatsAmarasyayogena paramAnandarasapUrNana svayameva samrAjate iti || asmin artha atra "dvA suparNA sayujA sakhAyA samAnaM vRkSaM pariSasvajAte // tayo

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chandodarzanama 279 ranyaH pippalaM svAdvattyanaznan anyo abhi cAkazIti" (R. maM. 1-164-20) iti RmantravarNopavarNitaM tattvamanusandheyam // asmin mantre jagad-Iza-jIvAtmanAM sAmarasyayogaH upadiSTaH, tathA jIvezayorAtmano: sahayogaH, sakhitvaM, samAnasthAnatvaM, samAnakanAmarUpatvaM ca nirdiSTaM gamyate, tathaiva punaH tayoranayoH jIvAtma-paramAtmanoH bhogAbhogamAtreNa azanAnazanarUpeNa guNena ca vaiziSTayaM tattvadRSTayA upadiSTaM anuzrUyate // ___atra "RtaM pibantau sukRtasya guhAM praviSTau parame parAMdha" (kaTho. 1.3-1) iti ca aupaniSadaH zloko'pi tatsamAnArthaka eveti dRzyate, tacca brahmamImAMsAyAM nirNItena arthana sAmAnyAt api pratIyate, "guhAM praviSTAvAtmAnau hi taddarzanAt " (ba. sU. 1-2-11) iti asmin chandodarzane tu " ayaM cid vizvamabhyaznoti cittibhiH" ityasmin mantre parAktvapratyaktvasattvena ekasyaivAtmanaH vizvavyApti-svarUpasthitirUpe azanAnazanarUpe caitanyasattve samarthite bhavata: asmin artha RmantropapAditaM tattvamanusandheyam" ekaH suparNaH sa samudramAviveza sa idaM vizvaM bhuvanaM vicaSTe || taM pAkena manasA'pazyamantitastaM mAtA reLiha sa u reLhi mAtaram // " (ru. ma. 10-114-4) iti / evameva " apazyaM gopAmanipadyamAnamA ca parA ca pathibhizcarantam // sa sadhrIcIH sa viSUcIrvasAna AvarIvati bhuvaneSvantaH" (R. maM. 1-164-31, R. maM. 10-177-3) iti * // ayaM RGmantravarNopi pramANodAharaNam || atra anayormantrayoH " apazyam" iti tatsAkSAtkArAnuvacanaM samAnameva bhavati // api ca tadetadeva paramapuruSasya tasya paramaM tAttvikaM svarUpamupavarNitaM caturdhvapi vedeSu puruSasUktamukhena suprasiddhena mantravarNana - "tripAdUrdhva udait puruSaH padosyehAbhavat punaH // tato vidhvaG vyakrAmat sAzanAnazane abhi " (R. maM 10-90-4) iti // asmin RGmantre ekasyaiva puruSasya tasya cetanAtmanaH pravRtti--apravRttirUpobhayavRtti * TippaNI- asya mantrasya upavyAkhyAnAni brAhmaNAraNyakopaniSadAdiSu bahudhA anuzrUyante || (1) "tasya vAkatantirnAmAni dAmAni0" ityAdi " taduktamRSiNA apazyaM gopA manipadyamAnam " (ai. A. 2-1 6) iti | (2) " apazyaM gopAmityAha0 aso vA Adityo gopAH prANo vai gopAH" (te. brA. 5-6-15) / ( 3) " apazyaM gopA. eSa vai gopAH" (za. pa. bA. 14-1-4-1-10) ityAdi | (4) "AvarIvati bhuvaneSvantariti eSa mahAnAtmA sattvalakSaNaH" (ni.14-3 ) ityaadi|

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280 chandodarzanam sattve carAcarAtmakarUpe bhukti-abhuktirUpe azanAnazane tatsahite vRttI ca anuzrUyete // "tato vyakAmad viSvaG azanAnazane anu" iti ca atharvaNIye spaSTameva tad viziSTa tadanuzravaNam || COMMENTARY-SUMMARY TRANSLATION This fact of being able to enjoy without being affected is well-known and is proved by the experience of realised souls. The soul, with its powers of knowledge, will, and action pervades this universe and enjoys the cosmic splendour. He who is full of real knowledge enjoys this universe as an allseeing witness. When the Soul looks into itself by an inward sight, it finds itself there as an all-seeing witness. Thus dwelling in this universe and in all bodies, the soul is immortal, eternally free and not affected by what it sees, does or enjoys. As such, he shines forever on account of his effulgence and divine delight. Cf: "Two bright-feathered birds are always together and are friends and seated in the same tree. One of them eats the sweet fruit of the tree and the other looks on without eating" (Rg. 1-164 - 20). The meaning of that mantra is corroborated by the present mantra. Here the co-existence of Jiva and Isa (the individual and universal souls), their friendship, their occupation of the same place, similarity of their name and form, are indicated along with their separate characteristics of enjoyment and detachment. Further, the mantra of Katha Upanishad ( 1-3-11 ) denotes the same meaning. Again Br. Su. 1-2-11: "Both of them who have entered the cave are souls" discusses this question. But in the mantra " Ayam vai visvan," the only one Atma assumes two forms by being outward and inward, one being the pervador of the universe and the other being in His own state, the former enjoying it and the latter indifferent to it. Again, in the same tone, the mantra (Rg. 114 - 4) adds "One bright-feathered bird (soul) entered the ocean, the universe. He sees this universe which came into existence. I saw Him within myself with my matured mind. Him the mother (Vak ) licks and he licks his mother." All these points are to be correlated to this mantra. Likewise, consider another mantra which confirms this statement: "I saw the Protector. He is inaccessible and ever alert and goes into and beyond the cosmic paths. He covers Himself with rays of light and all the directions, even and odd. Being such, He exists in the centre of the worlds (Rg. I - 164-3); it is repeated as (Rg. X - 177-3). There are other mantras which make similar statements supporting this one. (Cf. Ai. Ar. II-1-6; Tait. Sec. V-6-15; Sata. Br. XIV-1-4-1-11; Nirukta XIV-3). Again, "He Purusha, went up with his three feet. His one foot was the universe. He spread Himself all round as 'two ), one taking food and the other not taking food" (Rg. X-90-4). In this mantra also, only one Purusha is

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chandodarzanam described as having two attitudes (pravrtti and apravrtti) due to his forward movement and its absence, or enjoyment and otherwise, one taking food and the other not taking it, and the simultaneous twofold existence is also described in the latter half. The Atharvana mantra also makes it clear: "Then (He) pervaded all round and everything, enjoying and not enjoying at the same time ( Bhogya and Abhogya ). ' 99 padapAThaH navamI Rk / ayaM pra'jA'nan aja'nyaH san amartyo 'yaM vi'zvathA' rAja'te' 'ntarya ekaH || ayaM svarAT samrAD virAD vibhuH prabhu ra'yaM sa'tya'o'yama'mRto' vi'zvave'dAH // 9 // ayam / pra'jAnan / aja'nyaH / san / ama'rtyaH / a'yam / vizva'thA / rAja'te / antariti' / yaH / ekaH // ayam / svarAT / samrAT / virAT / vibhuH / prabhuH / a'yam / satyaH / ayam / amRtaH / vizva'vaidAH // CD-36 281 The soul, being of the nature of pure consciousness, is unborn and eternal. He shines forth in various forms throughout the universe. He is alone. He shines by himself. He shines resplendently. He shines all-round and everywhere. He is the lord. He is the truth. He is immortal and knows everything. anvayabhASyam | saH ayaM cetana: antarAtmA prajAnan kevalaM saMvitsattvaH san ajanyaH janmarahita: nUtanatayA na prajAyate jJAnAtmanaH nityasiddhatvAt, tathA ayaM san sadaiva sadAtmakaH amartyaH kSaya-vikAra - maraNAdirahitaH sadrapatvAdeva, ayaM vizvathA vizvarUpeNa rAjate yo'yaM sarvadA svayaM eka eva san ekAtmako bhavati, so'yaM svarAT svArAjyayogena svayamprakAzaH, samrAT sAmrAjyena rAjamAnaH sArvabhaumaH virAT vizeSeNa rAjamAnaH vizvarUpaH, vibhuH vyApakaH, prabhuH adhipatiH, ayaM satyaH vizvAdhiSThAnarUpaH, kevalaM sadrapazca, ayaM amRta: amRtAtmA nityamuktaH rasAtmA amaraNadharmA anantazca vizvavedAH vizvavit sarvajJaH svayameva bhavatIti // evaM ayaM antarAtmAH anvayata: sarvajJAnakriyAdisattvapUrNaH vizvarUpaH, vyatirekataH sarvavizeSarahitaH kevalaM caitanyasattAmAtrayA paripUrNaH astIti vastutattvam //

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282 chandodarzanam COMMENTARY-SUMMARY TRANSLATION This inner soul or spirit is without birth. Likewise, he is without death. He shines as the universe and in the universe. He is always one only and so all alone. He is Svarat. He shines by himself on account of having his own light. He shines brilliantly. He is a Samrat, the king of all the worlds. He is Virat, he shines infinitely in all forms. He is a Vibhu, the pervader. He is Prabhu, the lord of all. He is Existence, the very basis of everything. He is immortal and ever free and has no death. He is infinite and omniscient. Thus, the inner soul is full of all powers of knowledge, will, action etc, and is omnifarious. He is infinite potentiality. That is the reality. - dazamI Rk / tat tai bhagavan indra brahmaNaspate 'yaM saMvidA' tapa'syan anu' tu'rIya'm // padaM pazyAmi darzataM samparItaM tat paramaM jyotirvizvasya darzayet // 10 // padapAThaH tat / te / bhagavan / indra | brahmaNaH / pate / 1 a'yam / sa'm'vidA' / ta'pa'syan / anu' / tu'rIya'm / / padam / pazyAmi / darzatam / sam / pari'i / i'tam / tan / pa'ra'mam / jyoti'H / vizva'sya / da'rzaya't / / -- I see you ( my inner Spirit sees you ), Oh Bhagavan, Indra, Brahmanaspati, you who are practising tapas with concentrated consciousness. Your status is the highest reached by consciousness. You are all-seeing and allpervading. You are the supreme illumination which reveals everything. anvayabhASyam / atra prathame pAde tribhiH sambudhyantaiH padaiH AtmanaH antaryAmiNameva tattadguNadharmAdipUrNa antataH prApyaM anulakSya chandomukhena stauti RSirayaM bhAvodrekeNa ityeva vizeSaH // tathaiva atra sarveSu mantreSu " ayaM " iti idaM zabdenaiva AtmAnaM darzayati na tu "ahaM" iti asmacchabdena, tasmAt nAtra ahaMkArAdibhAvazaGkAvasaraH astIti na punaH kiJcid vaktavyamApatati || ayaM AtmA bhagavAn caitanya - saMvidAdivibhUtibhiH sampannaH ayaM indraH sarvendriyAdhiSThAnabhUtaH, aya: brahmagaH vAcaH patiH mukhyaprANasvarUpaH so'yaM mama AtmA

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chandodarzanam antaryAmI ityapi sarvaM yojayituM zakyam / saMvidA jJAnena tapasyan ayamahaM paramasya AtmanaH tava tat turIyaM darzitaM darzanIyaM parItaM paritovyAptaM sampazyAmi sAkSAtkaromi, tadeva vizvasya darzayat prakAzakaM paramaM jyotiH bhavatIti // // iti paJcame'nuvAke prathamaM AtmasUktam samAptam // COMMENTARY--SUMMARY TRANSLATION Here Atma, the inner soul, is described as endowed with high attributes, characteristics etc. and attainable at long last. The speciality is that the seer is praising the Supreme Spirit with intense emotion. Likewise, in every mantra here, he deliberately uses 'ayam' ( the third person singular) to indicate himself and never 'aham the first person. He is free from vanity and is humble. 283 This Atma is Bhagavan, full of radiance, energy and knowledge. This is Indra, the very seat of all senses. This is the lord of Vak. He, who is also my soul, can be described as the controller from within. With the power of concentration, he practises (I practise) tapas to reach the fourth step (the highest) which is yourself. I realise it everywhere. It is that which is the light par excellence. Thus ends the First Hymn in the Fifth Section. atha paJcame'nuvAke dvitIyaM AtmasUktam / anuvAkaH 5 / sUktam 2 | RtraH 1-10 | AtmA | yo yajJe vizvathA daza, daivarAtAM vaizvAmitraH, AtmA, triSTupa / Now this the Atma Sukta Second in Fifth Anuvaka Section V: Hymn 2: Riks 1 - 10 - ATMA This Hymn beginning with "Yo Jajne Visvatha' contains ten Rks. Daivarata Vaisvamitra is the Rshi. Atma is the god and Trishtup is the metre. atha prathamA Rk / yo jajJe vizvathA' saMvidA nRnimAn ya Aviveze cittibhiH puruSaH || vaizvAnaro yaH saha'sA ceta'te'ntaH sa sa'tyA''yama'mRto' vi'zvave'daH // 1 //

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284 chandodarzanam padapAThaH- yaH / yajJe / vizva'thA / sam'vidA / nRn / imAn / yH| A'viveza / citti'bhiH / puruSaH // vaizvAnaraH / yaH / sahasA / certate / antariti / sH| satyaH / ayaM / amRtaH / vizva'vedAH / / He who manifested himself in all the forms in the universe by the power of his consciousness, pervaded and entered into all human beings with his many powers. He is Vaisvanara, who from within activises all with his energy. He is the truth, he is immortal and omniscient. anvybhaassym| yaH puruSaH cetanaH AtmA vidA jJAnazaktyA vizvathA sarvathA vizvarUpeNa jajJe svayameva prAdurbabhUva, tathA taireva vizvabhUtaiH saha yogena AvirbhUtAn imAn pratyakSasiddhAn narAn vizvAn prANabhRta: cittibhiH cetanAzaktibhiH saMvid-icchA-kriyAtmikAbhi: janayAmAsa, jajJe iti pUrvatra anvayaH, tatazca AtmanaH sakAzAdAvirbhUtAn tAn imAn vizvAn narAn prANivargAn tAbhireva cetanAbhiH saha Aviveza prAvizat, yaH vizveSAM narANAM antaH pravezena siddhaH vaizvAnaraH vizvAtmA sahasA balena aindreNa prANasattvena anta: Atmani zarIre ca cetate antarhadaye cetanyakalaye sphurati, tadidaM sarvAnubhavasiddhameva || so'yaM antarAtmA satyaH nityasiddha H amRtaH nityamuktaH amRtAtmA vizvavedAH sarvajJazca svayaM bhavatIti / / asmin arthe RGmantravarNaH- "na taM vidAtha ya imA jajAnAnyad yuSmAkamantaraM babhUva" (R. maM. 10-82-7) iti // ayaM mantraH tadidaM lokaprasiddha ajJAnamanuzrAvayati sarveSAM eteSAM utpAdanena teSu antaH praviSTasya tasya paramasya AtmanaH svarUpatattvajJAnaM na bhavati, tacca jJAnaM viziSTena sAdhanena AntareNa dhIyogena tapasaiva bhavitumarhatIti // COMMENTARY-SUMMARY TRANSLATION He that is the Atma, who is in the form of Chetana, conscious energy, manifested himself as omnifarious with the power of his consciousness. Again with the same power he entered all these human and other living beings in the form of knowledge, desire and action. As Vaisvanara, he entered into all. He is the soul of all, and is supported by Indra, and by the strength of prana which gives energy and acts. He is truth eternal. He is immortal and always without any binding. He is omniscient and independent. Cf.: "You could not know Him, who created all these and who is within you." (Rg. X-82-7).

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chandodarzanama 285 dvitIyA Rk / yaH saMvidA dyotate devatamo yo dhIbhirabhicaSTe saMvidhyai // vizvaM yazcetayate supracetAH sa satyo'yamamRto vizvavedAH // 2 // padapAThaH- yaH / sam'vidA / dyotate / deva'tamaH / yH| dhIbhiH / abhi'caSTe / sam / vidhyai / / vizvam / yH| cetayate / su'pracaitAH / saH / satyaH / ayam / amRtaH / vizva'vedAH // He shines as the greatest of gods on account of his power and cosciousness. He sees everything and attains the highest by the power of his manifold intellect. He being omniscient, activises this universe. He is the reality. He is immortal and omniscient. anvayabhASyam / yaH AtmA saMvidA prajJAnacitkalayA dyotate svayaM prakAzate; ata eva devatamaH sarveSAM devAnAM zreSThatamaH Atmaiva sarvadevatAsu variSThaH, iti yAvat , yaH saMvidadhyai samyaktayA vettuM tadvijJAnArtham dhIbhiH buddhayAdikaraNaiH abhicaSTe pazyati sarvatra sAkSirUpeNa tiSThati, atra tumunpratyayArthe vid dhAto: adhyai pratyayAntaM padam, tena " vid jJAne" " vidla lAbhe" iti arthAt jJAtuM prAptuM ceti arthadvayaM gamyate vidadhyai iti ekenaiva padena, iti vizeSaH // yaH svayaM pracetAH cetana: sarvajJazca san vizvaM idaM acetanaM jagat sarvaM cetayati bodhayati AtmasAt karoti, acetanamapi vizvaM sacetanaM bhAvayati, agniriva ayApiNDa svasvarUpaM karotIti bhAvaH, cetanAtmanaH tadidaM svabhAvasiddhaM vastutattvam yadAtmasAtkaraNasAmathryam, so'ye antarAtmA sarvAntara:satyAmatAdilakSaNa: vizvavettA ca svayamevAstIti // COMMENTARY-SUMMARY TRANSLATION The Atma, with his power of knowledge, shines brilliantly. He is the best of all the gods. He is everywhere as a witness with all the instruments of intellect etc., and he attains all that he wants. He is himself conscious energy; he is omniscient and so gives knowledge to the universe. He makes the inert universe active as fire does an iron ball. He is himself conscious energy and so, it is natural for him to make others like himself. The inner soul of all is the truth. He is immortal and omniscient.

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286 chandodarzanama tRtIyA Rk / ya A'dityastapa'sA' dyota'te' sva? yo' a'ntari'kSi' saha'sendha' indra'H // yaH pR'thi'vyA' jyoti'SA'gnI roca'te' sa sa'tyA''yama'mRte' vi'zvave'dAH || 3 || padapAThaH-- yaH / A'di'tyaH / tapa'sA / dyota'te / svarita straH / -- - yaH / a'ntari'kSe / saha'sA / indhe / indra'H // yaH / pRthivyAm / jyoti'SA / agniH / roca'te / sH| satyaH / ayam / amRtaH / vizvavedAH // He as Aditya (the sun) blazes with heat in his own place, that is in the world of light ( the sky ). As Indra, he flashes with strength as lightning in the mid-air. He burns with heat in this world as Agni. He is the truth, he is immortal and omniscient. anvaya bhASyam / yaH AtmA asau AdityaH divyaH jyotIrUpaH san sva: sva: sthAne nije jyotirmaNDale tapasA jyotistapanena auSNyena prakAzena ca dyotate dIpyate, yaH indraH vidyadAtmasvarUpaH antarikSe madhyame bhuvane sahasA balena sUkSmaprANasattvena indhe dIpyate guptarUpeNa, ya: agniH bhaumatejaH svarUpaH pRthivyAM asyAM jyotiSA pratyakSeNa rUpeNa rocate prajvalati, evaM triSu bhuvaneSu bahirapi agnIndrAdityarUpeNa pratiSThitaH so'yaM antarAtmA tridaivatyasattvaH san prabhavati // ekasya cidAtmanaH eva idaM divyadevatAvibhUtitrayamiti vaidikaM tattvam, saH satyaH amRtAtmA vizvavedAH sarvajJaH iti sarvaM samAnam || asmin artha kutsAyaM RGmantradarzanaM pratyakSaM pramANam :- "A prA dyAvA pRthivI antarikSa sUrya AtmA jagatastasthuSazca" (R. maM. 1-115- 1 ) iti // COMMENTARY-SUMMARY TRANSLATION The Atma in the form of Aditya blazes in his own place, the sky; the sun's orb with heat shines like the light of a luminary. He as Indra, in the form of lightning, flashes with strength as the subtle power of prana in mid-air without being seen by others. He as Agni, actually burns in this world with light. Thus, in the three worlds, He is present in the form of Agni, Aditya and Indra. He, this inner Atma is the triple god. These three gods are the

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chandodarzanama 287 celestial forms of that Atma, who is all alone and pure knowledge. This is the cardinal principle of the Vedas. ___The fourth line is to be interpreted as before. Cf.: "Surya, the soul of the mobile and the immobile creations has filled the sky, the earth and mid-air" (Rg. I-115-1). This mantra of Kutsa testifies to the above statement. ___ caturthI Rk / yo devAnAM janitA patiH somo yo matInAM pitA'dhi bhuvanAnAm // yenemA vizvA bhUtAni madanti sa satyo'yamamRtau vizvavedAH // 4 // padapAThaH - yaH / devAnAm / janitA / ptiH| somaH / yaH / matInAm / pitA / adhi / bhuvanAnAm / / yena / imA / vizvA / bhUtAni / mardanti / saH / satyaH / ayam / amRtaH / vizva'vedAH // He is Soma, the lord, the creator of all gods. He is the creator and master of all intellects and of all worlds. All these living beings are delighted by him. He is the truth, he is immortal and is omniscient. anvayabhASyam / yaH cetana: AtmA somaH divyaH rasAtmA manaHsattvaH svayaM AnandAtmaka san devAnAM sarvaSAmapi devatAtmanAM agnyAdInAM janitA janayitA tatprAdurbhAvahetubhUtaH san prasiddho'sti vede, atra "janitA mantre" (pA. sU. 6.4-53) iti sUtrAt janayitetyasya ArSeyaM rUpaM mantre janitA iti bhavati, yazca matInAM vizvAsAM dhiyAM janayitA pitA pAlayitA prerayitA ca bhavati antarAtmarUpatvAt , tathA sarveSAM bhuvanAnAM tadanu bhUtAnAM ca pitA adhipatizca svata:siddho'sti, yena ca punaH paramAnandarasAtmanA imAni vizvAni bhUtAni madanti hRSyanti, tena somarasasattvenaiva mAnasena saumanasyena bhAvena ca sarva prANabhRtaH paritRpyanti iti bhAvaH, so' yaM antarAtmA satyaH amRtaH sarvajJaH ityAdikaM pUrvavadeva yojyam // etasmin pratardanarSiyaM RmantradarzanaM bhavati :- "somaH pavate janitA matInAM janitA divo janitA pRthivyAH / janitA'gnerjanitA sUryasya janitendrasya janitota viSNoH " (R. maM. 9-96-5) iti //

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288 chandodarzanam atra chandodarzane'smin mantre pUrvArdharcArthe ayaM mantraH, uttarArdharthi anyo mantraH asti pramANabhUtaH, "indrAya somo raNvo madAya" (R. maM. 9-96-9) iti // " tadidAsa bhuvaneSu jyeSTham | anu yaM vizve madantyUmAH" (R. maM. 10-120-1) iti ca || ya indraM sarvAntarAtmAnamanusRtya sarvAH prajAH hRSyanti, tasmai indrAtmane praharSArthaM pavate somo rasAtmA ityarthaH, asya sarvArthasya pratipAdako'yaM mantraH- "yatrAnandAzca modAzca mudaH pramuda Asate | kAmasya yatrAptAH kAmAstatra mAmamRtaM kRdhi, indrAyendo pari srava" (R. maM 9-113-11) iti || " somenAnandaM janayan indrAyendo pari srava" (R. maM. 9-113-6) iti ca // COMMENTARY-SUMMARY TRANSLATION The Atma, the divine, conscious energy is Soma, the essence itself. He is delight itself. He is the generator of all gods, Agni and others. He is the cause of their birth and he is the master of all intellects. He is the creator of all worlds. From him, who is himself the very essence of delight supreme, all these living beings derive their joy. All the living beings derive their satisfaction from him. He, this inner soul, is the truth. "Soma spreads his power, Soma is the creator of all intellects of the sky, the earth, of Agni, of Surya, of Indra and Vishnu" ( Rg. IX-96-65). This mantra of Pratardana supports the above statement. In the present mantra, the latter half is supported by another mantra of Rgveda : "The pleasant Soma is for Indra's exhilaration" (Rg. IX96-9). "All who follow him get delighted" (Rg.X-120-1). All beings who follow Indra, who is the soul of all, are pleased. For the delight of Indra, Soma has assumed the liquid form. This is the sense here. The following mantra contains all that is mentioned above: "Make me an immortal denizen of that place, where ananda, moda, muda and pramuda ( all these are various forms of joy), are over-flowing, where all the desires are fulfilled. Oh! Soma, flow profusely for Indra." (Rg. IX-113-11); and there is another: "Creating delight, Oh! Soma, flow for Indra" (Rg. IX - 113-6). paJcamI ak / yo bRhan vRhato bhavati brahma brahmaNAM yo janitA RSiH ptiH|| yo bhUtAni bRhayati brahmaNA sa satyo'yamamRto vizvavedAH // 5 //

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chandodarzanam 289 padapAThaH- yaH / bRhan / bRhtH| bhavati / brahma / brahmaNAm / yaH / janitA / RSiH / patiH // yH| bhUtAni / bRMhaya'ti / brahmaNA / sH| satyaH / ayam / amRtaH / vizva'vedAH // The soul is the greatest of the great. He spreads everywhere. He is the seer of all mantras and their lords. He makes all beings grow apace with the help of the mantras. He is the truth, he is immortal and omniscient. anvybhaassym| yaH AtmA bRhataH mahato'pi sarvasmAt bRhan mahAn mahIyA~zca san vizvavyApakaH bRhattvAt dharmAt bRhaNatvasattvAcca yaH svayaM brahmaiva bhavati brahmAtmanA svasattayA varIvartIti bhAvaH // yazca brahmaNAM vedAnAM jJAnAnAM ca janitA janayitA tatprAdurbhAvakAraNasattvapUrNaH RSiH draSTA pati: adhyakSa san rAjate, ya: khalu Rmantramukhena saMstutaH sAkSAd brahmaNaspatisvarUpaH iti bhAvaH / tathA ca gRtsamadAreyaM RGmantradarzanam - " gaNAnAM tvA gaNapati havAmahe | jyeSTarAjaM brahmaNAM brahmaNaspate0" (R. maM. 2-23-1 ) iti, " usrA iva sUryo jyotiSAmaho vizveSAmijjanitA brahmaNAmasi" (R. maM. 2-23-2) iti ca || yazca brahmaNA svena mantreNa bhUtAni imAni AtmanaH sakAzAdeva AvirbhUtAni bhUtajAtAni bRhayati bhUyaH abhivardhayati svasyaiva cetanAzaktyA bahudhA mahattvena ca anantAni sambhAvayati so'yaM sarvAntarAtmA satyaH amRta: vizvavettA ca svayaM bhavatIti // COMMENTARY--SUMMARY TRANSLATION Atma is greater than anything else. By his characteristic greatness and by the capacity to grow, he himself becomes Brahma, the greatest. He is ever there as Brahma. He is the seer and lord of all knowledge, which he has himself created. It is in him to create them and everything else. He is extolled by mantras and is evidently Brahmanaspati himself. He with the help of his mantras developed these living beings which were born of him only. He, this inner soul of all, is the truth; he is immortal and omniscient. SaSThI Rk| yo bhUtAnAM bhUtapatirbhavati yo vA bhUtAni sambibharti garbha // vizvAnyetAni jajAna cittibhiH sa satyo'yamamRtau vizvavedAH // 6 // CD-37

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290 chandodarzanam padapAThaH - yaH / bhUtAnAm / bhUta'patiH / bhavati / yaH / vA / bhUtAni / sam / bibharti / garbha // vizvAni / etAni / jajAna / citti'bhiH| sH| satyaH / ayam / amRtaH / vizva'vedAH // The Atma is the lord of all elements. He bears and holds them all in his womb. By the powers of his consciousness he brought them all out. He is the truth, he is immortal and omniscient. anvybhaassym| yaH cetanAtmA bhUtAnAM AkAzAdInAM sarveSAM jagatAM samAtrANAM zabdAditanmAtrAsahitAnAM bhUtapatiH svayaMsiddhaH adhipatiH puruSaH vizvabIjasandhArakaH san puruSasattvaH yaH AditaH sarvANi bhUtAni antaH Atmani sve garbhe sambibharti sambabhAra bIjarUpeNa sandadhe, puruSaH ivaiva svasantAnabIjarUpANi suvIryANi jyotIrasaikasattvAnIti bhAvaH // yazca tapasA antaHpravRddhena teja:sattvena AtmabalarUpeNa tAni svAntaHsandhRtAni bhUtAni bahiH bAhyena nAmarUpAdibhAvena kevalaM nAmAtmakAni tAni sarUpabhAvAya jajJe bahimatsasarja, so'yaM antarAtmA caitanyasattvaH satya: kevalaM sattvarUpa: amRtAtmA sarvajJazca san vizvasyaivAsya prabhavatIti // COMMENTARY-SUMMARY TRANSLATION Atma is the lord of all elements like akasa (sky) etc. and all worlds, including the subtle characteristics of the elements. He is Purusha, a person who bears the seed of the universe. He carried all in himself like a seed, like a Purusha who retains within himself the very seed of his future children. He by his tapas, by his own vigour brought out all those elements which he had retained within him. They assumed various names and forms. They had formerly only names and when he brought them out, they assumed forms also. He, the inner soul, is the truth, he is immortal and omniscient. saptamI Rk / yo bhUtAni svayamevAbabhUva vizveSu yo bhUteSvantaH prvissttH|| yo asmAkamantaraH pracetate sa satyo'yamamRtau vizvavedAH // 7 //

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padapAThaH - chandodarzanam yaH / bhU'tAni' / svaya'm / e'va / Aba'bhUrva / vizve'Su / yaH / bhUteSu' / antarate' / 'vi'STA'H // yaH / a'smAka'm / anta'raH / pra''ceta'te / saH / satyaH / ayam / amRtaH / vizvavedAH // 291 He manifested himself in the form of all the elements. He entered into the heart of all of them. He activises from within all of us. He is the truth, he is immortal and omniscient. anvayabhASyam | yaH kevalaM caitanyasattvaH AtmA bhUtAni imAni acetanarUpANi svayameva AsamantAt babhUva AkAzAdibhUtAtmakena mUrtasvarUpeNa AvirbabhUva, etena cetanAt AtmanaH parasmAt sakAzAt acetanasya jagataH sambhUtirucyate, kevale cetane'pi Atmani bIjarUpeNa nAmnA avaziSTAni tAni sarUpataH AvizvakAreti tasya paraM hRdayam // atha punasteSu bahirutsRSTeSu acetaneSvapi bhUteSu antaH sUkSmeNa anudbhUtarUpeNa cetanAsattvena anu anusyUtatayA Aviveza, tathA Avizya ca tAni adhitiSThatIti bhAvaH // etena acetaneSvapi AkAzAdiSu bhUteSu cetanAtmasattvaM tathA tasya anudbhUtarUpatvaM ca pratitiSThatIti RSirjJApayati, yazca asmAkaM sarveSAM tanubhRtAM anta: pratyaG cetate udbhUtarUpeNa jJAnecchAkRticetanAdisattvena saMsphurati, so'yaM antarAtmA satyAmRtatvasarvajJatAdisvarUpatattvaparipUrNaH iti || COMMENTARY-SUMMARY TRANSLATION Atma, the pure conscious energy, manifested itself in the form of all these. inert elements. The creation of this inert universe proceeded from the Atma who is all energy. The secret is that all were already existing as names only in him; but he manifested them all or he gave them form. He entered by his still unmanifested subtle energy into all those inert elements. He did it continuously without any break. By this the seer reminds us that the Atma is the very source of their activity. Further, he throbs within all of us who have bodies. It is he who enlivens us with the power of intellect, knowledge, desire, action etc. The inner soul is the truth, he is immortal and omniscient. aSTamI Rk / yo antaH prANAH prANAnAM patiH paro yaH prANeSu pravi'STo jyotiSA'dhi' //

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292 chandodarzanam yaH prANairbhUtAni praNayatIndraH sa satyo'yamamRto vizvavedAH // 8 // gadapAThaH- yaH / antariti / prANAH / prANAnAm / ptiH| paraH / yH| prANeSu / pra'viSTaH / jyotiSA / adhi / / yH| prANaiH / bhUtAni / pra'nayati / indrH| saH / satyaH / ayam amRtaH / vishv'vedaaH|| He is indeed the inner prana, he is the greatest, and the lord of all vital powers. With his conscious power in the form of light, he entered into the pranas. Indra, the lord of all living beings moves them with the help of the pranas. He is the inner soul, he is the truth, he is immortal and omniscient. anvayabhASyam / yaH cetanaH AtmA antaH zarIre hRdaye Atmani ca prANA: svayaM prANasvarUpaH prANAnAM sarveSAM paraH zreSTha: adhyakSaH mukhyaprANasattvaH san sarvaSAM antaH pratitiSThati, yazca punaH jANeSu teSu jyotiSA caitanyajyotiH kiraNasvarUpeNa praviSTa: san adhi tAn adhyAste, tathA tadantaH adhiSThitaH san teSAM prANAnAM preraNena ca punaH taireva svapreritaH prANaiH imAni bhUtAni praNayati saJcAlayati sacetanAni bhAvayati, yaH indraH sarveSAM prANAdInAM dhIndriyANAM ca IzAnaH adhyakSaH iti prasiddhaH vede, "indro jyeSTha indriyAya" (nA. u. 7-5) iti ca tadanuzravaNam , sa: ayaM antarAtmA svayaM satyatva * amRtatva - sarvajJatvAdisattvapUrNaH prabhavatIti // COMMENTARY-SUMMARY TRANSLATION This Atma is himself all the pranas. He is the lord supreme of all pranas, he is the chief of all pranas. He dwells in them all in the form of life. He moves them and vitalises all these living beings. He is Indra, the lord of all the pranas and the senses. He, the inner soul, is endowed with truth, immortality and omniscience. ___ navamI Rk / ayaM prajAnan ajanyaH san ayo 'yaM vizvathA rAjate'ntarya ekaH // ayaM svarAT samrAD virAI vibhuH prabhurayaM satyo'yamamRto vizvavedAH // 9 //

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chandodarzanama 293 padapAThaH - ayam / pra'jAnan / ajanyaH / san / amartyaH / ayam / vizva'thA / rAjate / antariti / yaH / ekaH // ayam / sva'rAT / sam'rAT / virAT / vi'bhuH / prabhuH / ayam / satyaH / ayam / amRtaH / vizva'vedAH / anvybhaassym| ayaM mantraH paJcame'nuvAke prathame sUkte navamaH pUrvaM vyAkhyAtaH // COMMENTARY-SUMMARY TRANSLATION This mantra occurs as the ninth of the first hymn in the fifth Section and is translated and commented upon there. dazamI Rk / tat te bhagavan indra bRhaspate / saMvidA tapasyan anu turIyam || padaM pazyAmi darzataM parItaM tat paramaM jyotirvizvasya darzayat // 10 // padapAThaH - tat / te / bhagavan / indra / bRhaspate / sam'vidA / tapasyan / anu / turIyam // padam / pazyAmi / darzatam / pr| itam / tat / paramam / jyotiH / vizvasya / darzayat // anvayabhASyam / ayaM mantro'pi pUrvasmin sUkte vyAkhyAtaH // COMMENTARY-SUMMARY TRANSLATION This mantra occurs as the tenth of the first hymn in the fifth Section and is already translated and commented upon there. || iti paJcame'nuvAke dvitIyaM AtmasUktam samAptam || Thus ends the Second Hymn in the Fifth Section

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294 chandodarzanam atha paJcame'nuvAke tRtIyaM AtmasUktam / anuvAkaH 5 / sUktam 3 | RcaH 1-14 / AtmA / yo divyo mahasvAn caturdaza, daivarAto vaizvAmitraH, AtmA, triSTup | Now this the Atma Sukta, Third in the Fifth Anuvaka Section V: Hymn 3: Riks 1-14- ATMA This Hymn beginning with "Yo divyo mahasvan" contains fourteen Kks. Daivarata Vaisvamitra is the Kshi. Atma is the god and Trishtup is the metre. atha prathamA Rk / yo divyo mahasvAnekaH san RSiyo vizvaSAmRSINAM yo mahIyAn // ya idaM vizva saMvidA'bhicaSTe sa satyo'yamamRto vizvavedAH // 1 // padapATha' - yaH / divyaH / mahasvAn / yaH / ekaH / san / RSiH / yH| vizveSAm / RSINAm / yH| mahIyAn // yaH / idam / vizvam / sam'vidA / Abha'caSTe / saH / satyaH / ayam / amRtaH / vishv'vedaaH|| He is indeed a radiant One. He is one (without a second) only. He is the seer of all the seers. He perceives this universe with the power of consciousness. He is the truth, he is immortal and omniscient. anvayabhASyam / ya: paramaH puruSaH divyaH [lokastho'pi parokSatayA prasiddhaH mahasvAn tejasvI ekaH mukhyaH ekAkI ca san sadAtmA RSiH draSTA, yazca vizveSAM ca RSINAM sarveSAmapi draSTRNAM mahIyAn RSi: sAkSibhUtaH atyantaM pUjya: mahattamaH asti, yazca vidA jJAnena idaM vizvaM abhitaH vyAptaH san pazyati, so'yaM antarAtmA satyaH nityasiddhaH amRtAtmA vizvavettA ca svayaM bhavatIti // COMMENTARY-SUMMARY TRANSLATION He is Purusha, the supreme person. He is known though he is invisible. He is the seer of all seers. He is the eternal witness. He is the greatest of all worshipful beings. He pervades this universe and sees it. This inner soul is the truth, ever evident, ever immortal and omniscient.

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padapAThaH chandodarzanam dvitIyA Rk / yo'gre bRha'spati'stapasA''tmani chandasi vidA vizvAnyabhya'pazyat // chandobhirvizvamidaM hojanayat sa sa'tyA''yamabhRto' vi'zvave'dAH // 2 // yH| aprai| bRha'spati'H / tapa'sA / Atmani / chandasi / vidA | vizvAni / abhi / apazyat // chnd''bhiH| vizva'm | i'dam / hi / ajanayat / sH| satyaH / ayam / amRtaH / vizvavedAH // In the beginning Brhaspati, with the help of tapas and knowledge, saw within himself all the Vedas and the worlds. He created the universe with the aid of the mantras. He is the truth, he is immortal and omniscient. 295 anvayabhASyam | yaH vedopaniSadAdiSu prasiddhaH bRhaspatiH bRhatyA: chandorUpAyAH vAcaH adhipatiH svayaM san tapasA antarvimarzana nirviSayAtmakena yogena samAdhirUpeNa vidA prajJAnadRzA vizvA chandAsa gAyatryAdIni tathA gAyatryAdicchandonibandhanasiddhAni mantrarUpANi vAGmayAni abhi apazyat Abhimukhyena Atmani pratyakSaM sandadarza, api ca yaH punaH chandasA tenaiva pratyakSa brahmarUpeNa mantreNa vizvaM idaM sarvaM jagat ajanayat sargAdau janayAmAsa // so'yaM antarAtmA satya: amRtaH vizvavedAH sarvavedasaMvitsarvapUrNo'stIti // COMMENTARY--SUMMARY TRANSLATION He is Brhaspati, well-known in the Vedas. He is the lord of Vak, who is Brhati, a metrical form. By tapas, by meditation, he perceived all the Vedas and the metres in which they are composed, such as Gayatri, etc. Further, with the help of mantras which is the visible Brahma, he created this universe. This inner soul is truth, he is immortal and omniscient. tRtIyA Rk / yo'dhi chandobhirRSI' najanayacchanda'sa'vAnu' RSi'Su' pravi'STaH //

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296 chandodarzanama ya ekaSirRSINA RSitamaH sa satyo'yamamRto vizvavedAH // 3 // padapATha :- yH| adhi / chndH'bhiH| RSIn / ajanayat / chandasA / ev| anu / RSiSu / pra'viSTaH // yaH / ek'RssiH| RSINAm / RSi'tamaH / saH / satyaH / ayam / amRtH| vizva'vedAH / / He created the seers with the aid of the Vedas, and entered the hearts of those seers in the form of Vedic mantras. He is the seer of all seers; he is the only seer. He is the truth, he is immortal and omniscient. anvybhaassym| yaH AtmA parama: puruSaH chandobhiH gAyatryAdibhiH tadupabaddhaH vedamantraizca vedaizca vijJAnarUpaiH vedamantradarzanArthaM divyadRksattvapradAnena RSIn mantradraSTarUpAn samyagdarzanapUrNAn ajanayata sambhAvayAmAsa, ata eva yaH mantramukhena " RSikRt" iti stUyate, "RSimanA ya RSikRta svarSAH" (R. maM. 9-96-18) iti "bhRmirasya'SikRnmAnAm " (R. maM. 1-31-16) iti ca suspaSTArthakaM tadanuzravaNam, yazca punaH chandasA tena vedarUpeNa vijJAnena tatparamavastutattvAnubhAvAtmakena tathA chandasvatyA vAcA tacchandorUpeNaiva RSiSu svapraNIteSu teSu anupraviSTaH anantarameva prAviveza iti bhAvaH, ata eva teSAM RSINAM mukhAdeva chandasvatyAH vAcaH upalabdhiranuzrayate "yajJena vAcaH padavIyamAyan tAmanvavindan RSiSu praviSTAm / " (kra. maM. 10.71-3) iti || yazca ekarSiH sarvebhyo'pi pradhAnaH prathamaH san saH ekarSiH iti vedopaniSadAdiSu mantramukhenaiva abhiSTuta: anuzrUyate // " pUSan ekarSe yama sUrya0" iti yajurmantravarNaH prasiddhaH (vA. saM . a. 40-16 ; Izopa. 16) // "kriyAvantaH zrotriyA brahmaniSTAH svayaM juhvata ekarSi zraddhayantaH" (muM. u. 3-2-10) iti "vrAtyasvaM prANaikaRSirattAvizvasya satpatiH" iti ca aupaniSadaM vacanam (pra. u. 2-11) || ata eva yaH RSINAM api RSitamaH, zreSTatamaH paramarSiH indraH iti brahmAtmeti ca saMstUyate tAbhireva chandasvatIbhiH vAgbhiH sa mahattamaH iti ca || " indro brahmendra RSirindraH purUpuruhUta: / mahAn mahIbhiH zacIbhiH" iti (R. maM.) sa eva indraH teSAM chandasAM varSaka: "yazchandasAmRSabho vizvarUpaH / chandobhyo'dhyamRtAt sambabhUva / samendro medhayA spRNotu " (za. u. 4-1) iti // chandasAM varSakaH san sa indraH chandomukhAdeva svayaM AvirbabhUveti ||

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chandodarzanama 297 saH evaMlakSaNaH AtmA ayaM Antara: satyatvAmRtatvAdisattvasiddhaH vizvavedA: sarvajJaH sarvajJakalpaiH vizvaiH vedaiH chandobhiH svayaM pUrNaH iti // COMMENTARY-SUMMARY TRANSLATION He is Atma, who created the seers, with the aid of metres and mantras. The Vedas are realised knowledge. The seers are endowed with the power of vision, which visualises the mantras. He created the seers and conferred on them the superhuman power of perceiving the Vedas in the form of mantras. So, the mantras say that he is the maker of seers. caturthI Rk / yo vazI vasiSTho maitrAvaruNo vidyuta urvazyA manasaH prajajJe || mantrakRt san mahaMsAM yo mahasvAn sa satyo'yamamRto vizvavedAH // 4 // padapAThaH - yaH / vshii| vasiSThaH / maitraavrunnH| vidyutaH / urvazyAH / manasaH / prajAtaH // mantra'kRt / san / mahasAm / yH| mahasvAn / saH / satyaH / ayam / amRtaH / vizva'vedAH // He is indeed Vasishtha, being the most self-possessed of all the seers. He is born of Urvasi's mental powers which are spread all over like lightning. He is indeed the creator of mantras and the most radiant of all who shine. He is the truth, he is immortal and omniscient. anvayabhASyam / yaH AtmA paramaH puruSaH vasiSThaH vasitRtamaH variSThaH zreSThatamaH ata eva RSINAM sarveSAM munInAM draSTRNAM tathA prANarUpANAM dhIndriyANAM ca adhyakSaH vazI sarvatantrasvatantraH vazIkRtaprANAdisarvandriyagrAmaH sarveSu jyeSThaH, ata eva nAmnA'pi vasiSThaH iti prasiddhaH evAstIti // tathA ca upaniSatsu upadiSTaM prANAnAM api RSitvaM anuzrUyate || " tasyAsata RSayaH sapta tIre" iti "prANA vA RSayaH prANAnevaitadAha" (bR. u. 2-2-3 ) iti // teSu ca prANeSu vasiSThatvaM jyeSThatvaM zreSThatvaM ca mukhyaprANarUpasya Atmana eveti ca zrUyate || " yo ha vai jyeSThaM ca zreSThaM ca veda0 | prANo vai jyeSThazca zreSThazca0" ityAdi, atha puna: " yasmin vaH utkrAnte idaM zarIraM pApIyo manyate sa vo vasiSThaH iti0||- sA ha vAguvAca yadahaM vasiCD-33

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298 chandodarzanam SThA'smi tvaM tad vasiSTho'sIti"-bahuprapaJcena antataH nirNItaM dRzyate "prANo vsisstthH|" iti || " so'pi mukhyaH prANaH eva bhavitumarhatIti' (bR. u. 6-1-1-14 ) (chAM. u. 5-1-13) // " tAn variSThaH prANa uvAca " (pra. u. 2-3) iti ca tasya variSThatvam || prANasyaiva vazitvamapi pratijJAyate--"prANasyedaM vaze sarvaM tridive yat pratiSThitam (pra. u. 2-13) iti // tasyaiva indrAtmatayA'nuzravaNaM RGmantre vidyate--" yadadya kacca vRtrahan udagA abhi sUrya | sarvaM tadindra te vaze " iti, " indra iddhizruto vazI" iti ca / yaH urvazyA: bahutaraM vyAptAyAH vidyuta: vizudrapAyAH cicchakteH sakAzAt manasaH mano'dhiSThitAt candramaso rasAtmanaH udagAt AvirbabhUva | ata eva saH vasiSThaH ayonijaH brahmaNo mAnasaH putraH iti paurANikI prasiddhiH saGgacchate // atra ayonijasya tasya vasiSThasyAvirbhAve vasiSThAyaM RGmantradazanamanusandheyam - "vidyuto jyotiH pari sajihAnaM mitrAvaruNA yadapazyatAM tvA // tat te janmotakaM vasiSThAgastyo yat tvA viza A jabhAra" (R. maM. 7-33-10 ) iti // " utAsi maitrAvaruNo vasiSTorvazyA brahman manaso'dhi jAtaH" (R. maM. 7-33-11) iti ca || " apsarasaH pari jajJe vasiSThaH" (R. maM. 7-3312) "satre ha jAtau0 tato jAtamaSi mAhurvasiSTham" (R. maM. 7-33-13) iti ca || ___ya: mantrakRdeva mantradraSTeva san mahamAM tejasAM tejasvinAM ca mahasvAn mahAn tejasvI pUjyazca babhUva | saH ayaM AtmA satyAdilakSaNa: sarvajJaH iti // COMMENTARY-SUMMARY TRANSLATJON Atma is indeed Vasi, self-possessed, all the pranas and senses being under his control. So, of all the seers, he is the best and capable of doing everything independently. Thus, by name also, he is known as Vasishtha. In the Upanishads, these pranas are being described as seers. Cf: "On its banks, are the seven seers: thus the pranas are the seers and this refers to the pranas only" (Br. Up. II-2-3). Atma is Mukhya Prana. He is a mindborn son of Brahma and not born of any woman, so say the Puranas. Re: Vasishtha's birth, "Mitra and Varuna saw you (Vasishtha) as a spark of light issuing from lightning" (Rg. VII-33-10). paJcamI Rk / yo antargarbhe samAtmAnaM veda cidAvirabhUd yo vizvA'tmanA || mantradRgevarSiyoM vAmadevaH sa satyo'yamamRto vizvavedAH // 5 //

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padapAThaH - chandodarzanam yaH / antariti' / garbhe / sam / AtmAnam / veda' / cit / A'viH / abhUt / yH| vi'zva'thA' / A'tmanA' // 1 mantra'dRk / eva / RSiH / yaH / vAma'devaH / saH / satyaH / ayam / amRtaH / vizva'vaidAH || 299 Atma knew himself while still in the womb and with that self-knowledge, manifested himself as the whole universe. He is Vamadeva, a seer and indeed a seer of mantras. He is the truth, he is immortal and omniscient. anvayabhASyam | yaH mahAn prasiddha: rudro vAmadeva iti divyaH devatAtmA tasyaiva sattvena siddhaH san garbhe mAtuH garbhAzaye anta: zayAna eva AtmAnaM samyak veda saMvivide tattvataH samyag - jJAnena sAkSAt cakAra, iti vedopaniSatpurANAdiSu suprasiddhaM, tathA tena svasvarUpatattvajJAnena yaH vizvathA vizvarUpeNa AtmanA svarUpeNa brahmAtmanA AvirbabhUva sarvataH prAkAzyaM prApa | tasyedaM RGmantradarzanam, 88 ahaM manurabhavaM sUryazcAhaM kakSIvARSirasmi vipraH // ahaM kutsamArjuneyaM nyRJje'haM kaviruzanA pazyatA mA || " (R. maM. 4-26-1-3) iti || tanmantrasya aupaniSadaM brAhmaNamapi bhavati tAvattattvArthapratipAdakam -- (C 'brahma vA idamagra AsIt tadAtmAnamevAvedahaM brahmAsmIti / tasmAt tat sarvamabhavat, tad yo yo devAnAM pratyabudhyata sa eva tadabhavat, tatharSINAM tathA manuSyANAM tadvaitat pazyan RSirvAmadevaH pratipede, ahaM manurabhavaM sUryazceti" (bR. u. 1-4-10 ) iti // evaM mAtuH garbha antareva vidyamAnasya vAmadevasya tadetAdRzaM sarvAtmabhAvasampannaM brahmAnubhAvapUrNa tattvavijJAnaM udiyAyetyapi anuzrUyate - " garbhe nu sannanveSAmavedamahaM devAnAM jani mAni vizvA // zataM mA pura AyasIrarakSan adhaH zyeno javasA niradIyam " (R. maM. 4 - 27 - 1 ) iti / etanmantrasya upavyAkhyAnaM aupaniSadaM brAhmaNAnuvacanam, - puruSe ha vA ayamAdito garbhobhavati0 " - ityAdi // sa itaH prayannava punarjAyate tadasya tRtIyaM janma taduktamRSiNA " garbhanu sannanveSAmavedaM niradIyamiti garbha evaitacchayAno vAmadeva evamuvAca " ( ai. u. 4 - 5 ) iti // 88 - 91 yaH evaM mantradRk mantradraSTA eva san RSiH prasiddha: vAmadeva: yazca vAmadevanAmA rudraH saH tAdRza: devatAtmA ca so'yaM AtmA satyaH satyatvAdilakSaNasampannaH vizvavedAH sarvajJaH vizvavedaviziSTaH svayaM amRtAtmaiva bhavatIti sampadyate //

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300 chandodarzanama COMMENTARY-SUMMARY TRANSLATION He is indeed a great one, a well-known Purusha. While still in the womb only, he knew himself, realised himself. With that self-knowledge, he manifested himself as Brahma in all the various forms everywhere. Cf: "I became Manu; I became Surya. I am the seer Kakshivan, vibrating with meditation. I blessed Kutsa, the son of Arjuna. I am the poet Usana. Behold me" (Rg. IV-26-1). Thus, the knowledge that 'I am all' (Sarvatmabhava ) and the realisation that I am Brahma Himself ' ( Brahmatma anubhava) came to Vamadeva while still in the womb. Cf: "While still in the womb, I came to know the birth and manifestation of all these gods. One hundred steel armours protected me. Sleeping as I was, I came out like a falcon with speed" (Rg. IV-27-1). paSThI Rk / yo antastapasA brahmaNA divyena yo vizvamitra munirAbabhUva // mantrakRd vizvAmitro ya RSiH sa satyo'yamamRto vizvavedAH // 6 // padapAThaH - yaH / antariti / tapa'sA / brahmaNA / divyena / yH| vizva'mitram / muniH| A'babhUva // mantra'kRt / vizvAmitraH / yaH / RssiH| saH / satyaH / ayam / amRtaH / vizva'vedAH // He the muni, indeed, became a Visvamitra, a friend of the universe with the help of his tapas, his mantras and super glory. He became the seer Visva. mitra, the seer of mantras. He is the truth, he is immortal and omniscient. anvybhaassym| yaH antastapasA AntayeNa mahasA nirviSayeNa vimarzana na tathA divyena divyabhAvasattvena sattvazuddhirUpeNa ca brahmaNA mantreNa tathA tadivyamantrAbhimantritena caraNA haviHsattvena suvIryeNa saMsiddhena brahmavarcasena divyena alaukikena mahasA adhyAtmatejasA ca vizvamitraM mitranAmnA prasiddhaH sUrya iva vizvasyAsya jagata: mitraM mitrasthAnIyaH sambabhUva sampannaH iti prasiddhiM jagau, tathA ca tasyaivedaM mantradarzanam - mitro janAn yAtayati bruvANaH ." iti sUktaM

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chandodarzanama 301 (R.maM. 3-59-1-9) etasmin artha pramANam | "Adityasya vratamupakSiyanto vayaM mitrasya sumatau syAma" (R. maM 3.59.3) iti ca | tatra vizvamitratvasampattibodhakaM idaM chandovacanam, ata eva tenaiva yogena nAmnA'pi " vizvAmitraH" iti prasiddhaH sa: RSiH, tacca mantradarzanaprAptAd RSitvAdeveti gamyate // atra " vizvAmitraH" pUrvapadadIrgha: " mitre carSoM " (pA. sU. 6-3-130) iti sUtrAt saGgacchate // tAdRzaM RSitvamapi prANasvarUpAtmatvAdeveti gamyate // " saptarSayastapase ye niSeduH" (R. maM. 10-109-4) "saptarSayaH pratihitAH zarIre" "tasyAsata RSayaH sapta tIre" (bR. u. 1-2-3) "sapta prANAH prabhavanti tasmAt" ( muM. u. 2-1-8) "sapta vai zIrSaNyAH prANAH" (tai. A. ) iti ca saptAnAM RSINAM prANasvarUpatvenopadezaH, "prANo vai vasiSThaH, prANo vai vizvAmitraH" (ai.A.) iti vasiSThasyeva vizvAmitrasyApi trANazabdena nidazaH saGgacchate // yazca mantrakRt mantradraSTA RSiH brahmarSiH iti prasiddhaH, vasiSTha- vAmadevAdivadeva vizvAmitrasyApi sarvAtmabhAvoditabrahmAtmasAkSAtkArAnuzravaNaM dRzyate // tathA ca tasya vizvAmitrasyaiva RGmantradarzanaM api etasmin artha pramANaM bhavati || " agnirasmi janmanA jAtavedA ghRtaM me cakSuramRtaM ma Asan | arkastridhAtU rajaso vimAno'jasro dharmo havirasmi nAma" (R. maM. 3-26-7-8 ) iti // "ajasra jyotihavirasmi sarvam " ( sAma.) iti ca || so'yaM AtmA satyaH satyamantrasvarUpa: satyapratijJaHsiddhaH, " satyamantrA RyavaH" (R. maM. 1-20-4) iti RSINAM satyamantratva pratijJAyate // tathA amRtAtmA vizvavedAH jAtavedaH svarUpaH vizveSAM jJAnAnAM vedAnAM ca draSTA sarvajJaH paramarSi: iti || atra " mantrakRt" iti RSeH yat khalu mantrAkartRtvaM pradarzitaM tattu kevalaM mantrAdraSTatvameveti bodhyam | na tu punastat kRtisAdhyatvarUpaM bhavitumarhati // ata eva " mantrAdRkmantrAkRt" iti suspaSTArthakaM tatsamAnArthakameva saGgacchate // prasiddha RgAdivede tanmantrAkartRtvaM bahudhA'nuzrUyate, "RSe mantrAkRtAM stomaiH kAzyapodvardhayan giraH / somaM namasya rAjAnam0" (R. maM. 9-114-2) iti || " ahaM brahma kaNavaM mahyaM vardhanam" (R. maM 10-51-1) iti ca RGmantrAvarNo || " yAmRSayo mantrakRto manISiNaH anvaicchan devAstapasA zrameNa // tAM devIM vAca5haviSAyajAmahe sA no dadhAtu sukRtasya loke" (tai. brA. 2-8-8-5) iti yAjuSo mantravarNaH // atrA "vAcA virUpanityayA," iti (R.maM.) " yajJaina vAcaH padavIyamAyan tAmanvavindan RSiSu praviSTAm " (R. maM. 10-71-3) "ohabrahmANo vicarantyu tve" (R. maM. 10-71-8) iti ca // evamAdibhiH darzitAnAM teSAM kartRtvaM karaNatvaM ca nAma nityasiddhAnAM mantrANAM puna: kRterasambhavAt anaucityAcca vidyamAnAnAmeva darzanena zravaNena tadanuvacanAdirUpeNa tadAvirbhAvamAtraM bhavitumarhatIti

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302 chandodarzanam tadvedamantrAdivacanAdeva samunnIyate, tadetat zabdaprAmANikAnAM sarveSAmapi veda-zAstrAditattvavidAM nirNItaM vastutattvamiti // COMMENTARY-SUMMARY TRANSLATION He became a Visvamitra, a friend of the universe. Mitra is a name for Surya, the sun; like him he became a friend of the universe. It was through his performance of tapas, knowledge of mantra, offering oblations ( havis ), and meditation that he became the very splendour of Brahma and the inner glory which are of superworldly order. Cf: "Mitra guides the people who have approached him through speech " ( Rg. III-59-1 to 9 ). He is a mantrakrt, a maker of mantras, and is famous as Brahmarshi. Like Vasishtha, Vamadeva etc., Visvamitra also had the knowledge that all is Self, which leads to the realisation of Brahma. Here the word 'mantrakrt' indicates the authorship of mantra by a Rshi; but really the ' seership only of a mantra is intended. So, the word 'mantrakxt' means evidently a mantradrk' and it is used in that sense. Since it is impossible and not right to speak of making again the mantras which are eternal, it is gathered from the Vedas, that it is only seeing and hearing them' (mantras) that is referred to by all such statements. padapAThaH - saptamI R / yo antaH pAzaistriSu padeSu baddho yo vA' vimu'kto' varu'Na'sya' pAzAt // zu'na'H zeSo' ya RSi'rde'varA'ta'H // sa sa'tya''yama'mRte' vizvave'dA'H // 7 // yH| antritai'| pA'jJaiH / triSu / padeSu / baddhaH / yaH / vA' / vi'mu'ktaH / varu'Na'sya / pArzAt // zunaH sherpaaH| yaH / RSiH / de'va'rA'taH / saH | satyaH / ayam / amRta'H / vizva'vaidAH || Indeed the Atman was bound down by three inner nooses in three places. He was released from the noose of Varuna. He was the seer Sunassepa later known as Devarata. He is the truth, he is immortal and is omniscient.

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chandodarzanama 303 anvymaassym| yaH pAzaiH tribhiH antaH bahirapi bandharUpeNa nihitaiH triSu padeSu agra-madhya-mUlabhAgeSu bahiHzarIre, tathA anta: mUlAdhAra-hRdaya-bhramadhyazira:sthAneSu avama-madhyama-uttamarUpatayA grathitaiH brahma-viSNu-rudrasaGghakaiH bandhanasAdhanaiH pranthibhiH vAk-prANa sambandhaiH baddhaH niyamita: iti prasiddhaH AsIt, tathA devatAprasAdena tasya varuNasya AvaraNazaktisattvasya devatAtmana: pAzAt AvaraNarUpAt tasmAt bandhanatrayAt vimuktaH punaH vimokaM prAptaH iti ca prasiddham ; tadetat tasyaiva mantrAdarzanAd gamyate - " uduttamaM mumugdhi no vi pAzaM madhyama cUta | avAdhamAni jIvase" (R. ma. 1.25-21) iti // "zunaH zepoyamavad gRbhItastrijvAdityaM drapadeSu baddhaH | avainaM rAjA varuNaH sa sRjyAd vidvA adabdho vimumoktu pAzAn" (R * maM 1-25-13) iti ca || yaH zunaH zepaH RSi: mantrAdraSTA devarAtaH devarAtanAmnA prasiddhaH devaiH vizvAmitrAya rAtaH dattaH iti ; tathA ca brAhmaNam-- " devA vA imaM mahyamarAsateti saha daivarAto vaizvAmitra:" (ai. brA. paM. 7) iti || atra yAjuSaM brAhmaNamapi etamevArtha samarthayati || " zunaH zepamAjIgati varuNo'gRNhAt | sa etAM vAruNImapazyat | uduttamaM varuNapAzamasmadityAha! AtmAnamevaitayA varuNapAzAd vimuJcati" (tai. saM 5.2-1-4) ityAdi || tathA ca sarvAnukramasUtrAm - " kasya paJconA''jIgatiH zuna: zepaH sa kRtrimo vaizvAmitro devarAtaH" (Rk sarvAnu. sU. 1-24) iti // so'ya antarAtmA RSiSu pratiSThita: satyaH nityasiddhaH amRtAtmA vizvavedAH sarvavettA ca bhavatIti // COMMENTARY-SUMMARY TRANSLATION There are three nooses binding the Atman from within, and from without as well. Externally, the nooses in the body are at the bottom, in the middle and at the top in the head. Internally, they are in muladhara ( solar plexus ), in the heart, and in the centre of the eyebrows. In terms of gods, the nooses are, Brahma, Vishnu and Rudra. The seer Sunassepa was released by divine grace from all those three nooses of Varuna, the god who envelops every Atman. This was possible for the seer Sunassepa on account of his power to see a mantra. One may refer here to the following mantras : "Loosen our bonds that are above, in the middle, and down below, so that I may freely live" Rg. I-25-21); "Let the wise one ( Varuna) remove the bonds off me" (Rg. I-25-23). Sunascepa is a seer, known also as Devarata; he was given (rata ) by the gods ( devaih ) to Visvamitra, hence he was called Devarata. Cf: "He is Devarata who belongs to my lineage and so is Vaisvamitra. He was indeed given to me by the gods" (Ait. Brah. V). A Brahmana mantra in Yajurveda also states, "Varuna caught hold of Sunassepa, the son of

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304 chandodarzanama Ajigarta. He had the vision of this mantra which praises Varuna. "Oh! Varuna, loosen this noose which is binding me etc. He said thus and he released himself from the noose of Varuna" (Tai. Sam.5-2-1-4). See the Sarvanukrama Sutra also : "Sunassepa, a son of Ajigarta, became the adopted son (svayam datta ) of Visvamitra and became famous as Devarata (Sar. Sutra 1-24). This inner soul is well-known among the seers, he is ever perfect, the truth eternal, he is immortal and omniscient. aSTamI Rk / ayaM ketubhirkotirantaH praviSTo jyotiSA samapsvantarniviSTaH // ayamadbhiH pRthivImanuviSTaH sa satyo'yamamRtau vizvavedAH // 8 // padapAThaH - ayam / ketu'bhiH / jyotiH| antariti / pra'viSTaH / jyotiSA / sam / ap'su / antariti / ni'viSTaH // ayam / at'bhiH / pRthivIm / anu / viSTaH / saH / satyaH / ayam / amRtaH / vizva'vaidAH // This Atma (the principle of consciousness) entered the body (gross matter) in the form of light along with the vital powers. He then entered the waters (the liquid principle) along with light. He then entered the earth (solid) along with those waters. He is the truth, he is immortal and omniscient. anvybhaassym| ayaM antarAtmA cetanaH ketubhiH prANazaktibhiH prajJAbhiH jyautiH divyaM tejaH antaH praviSTaH sazarIreNa puruSarUpeNa udayArthaM Adau divye jyotiSi prAvivezeti bhAvaH, tatazca tena jyotiSA vaidyutena saha apsu jaleSu niviSTaH nitarAM viveza rasabhAvena, tatazca so'yamAtmA tAbhireva adbhiH punaH tato'pi sthUlabhAvAya vRSTimukhena pRthivIM imAM anupraviSTaH san jalatejasoH dvArA prArthivaM sattvaM prApeti sidhyati || saH parokSaH satyAtmA cetanaH amRta: AtmA evaM krameNa jyotirjalapRthivIbhUteSu svena caitanyasatvena anusyUtaH amRtAtmA svarUpeNa siddhaH svayaM sarvajJasattva eva bhavatIti || etena tasya AtmanaH bhUtazarIrAdisambandhamAtroNa mUlasvarUpahAnirna bhavitumarhatIti sidhyati //

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chandodarzanam 305 COMMENTARY-SUMMARY TRANSLATION The inner soul is conscious energy. He, in the form of a flame with his various forces of vital airs, that is prana, entered the body. It is light and lightning which entered the waters or the liquid principle. Then this Atma, ntered again this earth in the form of rains. He is the supreme truth. Thus he is continuously present in light, water and the earth. He is immortal and omniscient. navamI Rk / ayaM pRthivyA annamanu reto. 'yaM retasA tAnRSIranu yan // RSibhyo'yamUrSiSu praviSTaH sa satyo'yamamRtau vizvavedAH // 9 // padapAThaH - ayam / pRthivyAH / annam / anu / retH| ayam / retasA / tAn / RSIn / anu / yan / / RSi 'bhyaH / ayam / RrSiSu / pra'viSTaH / saH / satyaH / ayam / amRtaH / vizva'vedAH // The Atma entered into food through the earth, and through food he entered into the seminal fluid; and through that seminal fluid, he entered into the body of the ancient seers and through them entered other seers. The Atma is the truth, he is immortal and omniscient. anvayabhASyam / ayaM cetanaH antarAtmA tadanantaraM pRthivyAH sakAzAt tejomukhena uditaH san pRthivyAmevotpannaM sarasaM annaM ca pravizan tad bhogyamannamanusRtya retaH retorUpeNa tathA tena retasA saha udiyAya, tatazca punaH tenaiva retasA satejasena sarasena sabhaumasattvena sacetanena / ca suvIryeNa tAn pUrvAn RSIn anusRtya yan anugacchan tebhyaH prAcInebhyaH RSibhyaH sakAzAt RSiSu taduttareSu pazcAttaneSu ArSabIjakSetraparamparApravAhoditeSu RSyantareSu praviSTaH san tattadRSirUpeNoditaH so'yamantarAtmA evamajasradhArayA anusyUto bhavati, ata eva satyaH satsvarUpaH anekeSu zarIreSu atIteSvapi svayaM amRtaH ekarUpeNa avasthita: avinAzI vizvavedAH sarvajJaH iti || atra aupaniSadaM vacanamapi etamevArthaM samarthayati, " avinAzI vA are'yamAtmA anucchittidharmA " iti // CD-39

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306 chandodarzanama ___ atra kevalasya cetanAtmanaH tejo-jala-pRthivIsattvena bhUtatritayena AdisRSTau sazarIrANAM sacetanAnAM ca manu-vasiSThAdInAM ayonijAnAM AdimAnAM AvirbhAvaH saMvRttaH, iti tadidaM tattvaM vasiSThAvirbhAve pradarzitam , " vidyuto jyotiH pari saJjihAnam " (R. maM. 7) iti caturbhirmantraiH, "yo vA vasiSTho ha vazI RSINAm " iti asmin sUkte caturtha mantre // tasyaivAyaM viziSTo'rthaH yajurve de'pi anuzrUyate, " adbhyaH sambhUtaH pRthivyai rasAcca / vizvakarmaNaH samavartatAdhi | tasya tvaSTA vidadhad rUpameti | tat puruSasya vizvamAjAnamagre" (te. ) iti // " adbhyaH sambhUtaH0 tanmaya'sya devatvamAjAnamagre (zu. ya. saM. 30-17) iti || so'yamarthaH atra chandodarzane (asminneva sUkte) pUrvasyAM aSTamyAmRci sandRSTaH, sa ca samarthita: bhASye saGkSepataH digdarzanArtham, yonijAnAmutpattistu asyAM navamyAmRci pradarzitA, tatkramastu paJcAgnividyAyAM vistaraza: anuzrUyate upaniSatsu samarthitam // " asau vAva loko gautamAgni:0" ityAdi Arabhya "iti tu paJcamyAmAhutAvApaH puruSavacaso bhavanti " ityantam bahudhA prapaJcitam (bR. u. 6-29-13) (chAM. u. 5-3-1-10 ) tat sarvaM brahmamImAMsAyAM nirNItam // tatra tRtIyasyAmAhutau pRthivyAH sakAzAdeva yogena ca trivatkaraNena AvirbhAvaH ayonijAnAm, tathA ca RGmantravarNaH, " dyaumeM pitA janitA nAbhiratra bandhurme mAtA pRthivI mahIyam | uttAnayozcamvoryo nirantaratrA pitA duhiturgabhamAdhAt " (. maM 1-164-33 ) iti // paJcamyAmAhuto mAtuH sakAzAt yonijAnAM utpattiH pratyakSasiddhaiveti vivekaH // COMMENTARY-SUMMARY TRANSLATION This is Atma, the conscious energy. He was born as Tejas ( the principle of light ) from the earth. He entered into the juicy food which grows out of the earth. It was quite enjoyable. The essence of food took the form of semen in the, body. From that semen, which contained the splendour and the essence of the earth and all energy, were born the Rshis of old and then the later ones. That ensured the continuity of the seers. From the original elements viz., Tejas, Jala and Prthvi, born of Atma at the very beginning, Manu, Vasishtha, and other seers, were born as Ayonijas, i.e. born of no woman. In this ninth mantra, the birth of those seers born of woman is described, which is further detailed in the Panchagni Vidya of the Upanishads: Cf: "This world Gautama is Agni" etc. (Br. Up. VI-2, 9 to 13). Again, "The waters get the name of Purusha, in the fifth oblation" etc. (Chhand. Up. 5-3, 1 to 10). So, another mantra also says, "The sky or the sun was my father. This earth was my mother; the mid-air is the relation joining these two " (Rg. I-164,34). In the fifth oblation, the birth of those born of woman is described.

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chandodarzanam 307 dazamI Rk / pUrvebhyo'yamRSibhyo'haM pariyan pUrveSvayaM pitRSu jyotiSA''ptaH // ayaM pitRbhyastapasA'bhyuditaH sa satyo'yamamRto vizvavedAH // 10 // padapAThaH - pUrvebhyaH / ayam / RSi'bhyaH / aham / pari'yan / pUrveSu / ayam / pitRSu / jyotiSA / AptaH / / ayam / pitR'bhyaH / tapa'sA / abhi / ut'itaH / saH / satyaH / ayam / amRtaH / vizva'vedAH // This Atma which calls itself T' is descended from the ancient seers. It entered and continued its decent in our forefathers through the light, the seed of ancestors. From the forefathers, it has taken birth through their tapas. He is the truth, he is immortal and omniscient. anvybhaassym| ayaM ahaM AtmA pUrvebhya: asmAkaM prAcInatarebhya: RSibhyaH vasiSTha-vizvAmitraprabhRtibhyaH devarAtaprabhRtibhyo vA gotra-pravarAdipravartakebhyaH bIja-kSetrapravAhaparamparayA avicchinnadhArayA santatayA pariyan pratigacchan tathA Agacchan iti yAvat, ayaM AtmA pUrveSu prAcIneSu pitRSu tathA arvAcIneSu prapitAmaha-pitAmaha-pitRrUpeSu jyotiSA tejomayena suvIryeNa prAptaH avatIrNaH arvAcInatAmupagataH, so'yaM AtmA pitRbhyaH sAkSAt pituH sakAzAt tapasA bAhyAbhyantareNa zAstrIyaniyamapUrvakaM samAcaritena dharma-yajJa-yogAdirUpeNa sAdhanavizeSeNa saMskRtaH abhi Abhimukhyena sAkSAt sazarIra: san uditaH ajaniSTa jIvasattvena sampannaH iti yAvat | so'yaM AtmA zArIraH sacetanaH satyaH satsvarUpaH amRta: vikAra-vinAzAdirahitaH vizvavedAH sarvajJasattvasiddhaH svayaM bhavati // " jIvo mRtasya carati svadhAbhiramoM matyenAsayoniH" (R. ma. 1-164-30) iti mantravarNanirdiSTaH "pratyaG devAnAM vizaH pratyaG udeSi mAnuSAn" (R. maM 1-50-5) iti ca tadarthAnuzravaNaM bhavati || COMMENTARY--SUMMARY TRANSLATION This I', the Atma is derived from our ancient seers, Vasishtha, Visvamitra and others or Devarata and others, through direct and continuous flow of 'seed'. This descended into our forefathers as 'light' which was splendid and strong. This Atma issued forth, as Tejas, which was in the form of life.

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308 chandodarzanam Life lived according to religion, performance of sacrifices etc. were instrumental for the expression of Atma as embodied being. Atma was there as seed. That same Atma is in the body as an active principle. He is the truth, he is immortal and omniscient. Cf: "This soul with food, intellect, speech, knowledge etc. which are dependent upon it, lives and moves in the bodies which are mortal." padapAThaH - ekAdazI Rk / a'haM jyoti'Sa'stapa'sA''bhyudi'to' 'haM de'vairRSi'bhyazceta'sA rA'taH || RSi'jA'to'yamRSi'rde'varA'ta'H sa sa'tyA''yama'mRte' vi'zvave'dA'H // 11 // 1 aham / jyoti'paH / tapa'sA' / abhi / Ut'ItaH / a'ham / de'vaiH| RSi''bhyaH / cetasA / rA'taH / / RssaiH| jAtaH / a'yam / RSi'H / de'va'rA'taH / sH| styH| ayam / a'mRta'H / vizva've'dA'H / / - I am born on account of the tapas of brilliant forefathers. I was a gift of gods given to seers out of sincerity. I am born of a seer, and am the seer Daivarata. The Atma is truth, is immortal and is omniscient. anvaya bhASyam / ahaM ahampratyayagamyaH antaryAmI ayamantarAtmasvarUpaH tapasA ArSavaMze prAdurbhAvena karmaNA sadbhAvanayA saMvidA mantradarzanena ca sAkSAt RSisvarUpodayArthaM svAcaritena ca cirantanena dharma-yajJa- yogAdinA sAdhanavizeSeNa jyotiSaH pituH jyotirAtmanaH sakAzAt tejomayAt suvIryAt brahmavarcasAcca abhyuditaH divyabhAvena siddhaH abhUvam so'yamahaM punaH taiH devaiH divyAtmabhiH cetasA manasA sadbhAvasattvena saumanasyena RSibhyaH ArSeyadRSTiyuktebhyaH munibhyaH yogibhyaH yatibhyaH saMpramibhyazca rAtaH dattaH RSitva samyagaDha zitvAdisattvAbhyudayaprAptaye tapoyogAdizikSaNArthaM samarpitaH iti yAvat / ayaM AtmA RSeH mUlapuruSAt zunaHzepAparanAmnaH devarAtAt jAtaH prAdurbhUtaH ayaM devarAtaH RSiH RSittvalakSaNena sampanna: abhavat, varuNAdibhiH devaiH vizvAmitrAya dattaH zunaHzepo devarAtaH ivaiveti bhAvaH, so'yaM antarAtmA satyadharmA amRtatvAdisattvasampannaH vizveSAM vedAnAM tattvavettA ca bhavatIti //

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chandodarzanama 309 COMMENTARY-SUMMARY TRANSLATION This my soul, the guide within, and known on account of self-consciousness was born on account of the tapas of my forefathers. This soul by his actions, his good-will, by his knowledge and by the the power of visualising the mantra, devoted himself for long to the Dharma, Yajna, Yoga etc. with the special purpose of becoming a seer. He (Daivarata ) was born as a spark of his forefathers, which was full of splendour, strength and the glory of Brahma. He gave himself up to those who share the views of seers, of munis, of yogis, of yatis, and of sannyasins. He served them so that he might become a seer, a samyagdarsi, a realised soul. This individual is born of a seer, Devarata, originally known as Sunassepa who was his ancestor. He is himself a seer, this Daivarata. He has all the characteristics of a seer like Sunassepa. Devarata was given as a gift to Visvamitra, by the gods Varupa and others. The inner soul is characterised by truth, is endowed with immortality and knows the correct meaning of all Vedas. dvAdazI Rk / ayaM tapasA chandArasyanvaMgacchamayamRtzchandobhiranvadarzam // mantrageva mahasA'bhavamRSiH sa satyo'yamamRtau vizvavedAH // 12 // padapAThaH - ayam / tapasA / chandAsa / anu / agaccham / ayam / RcaH / chandaH'bhiH / anu / adarzam / / mantra'dRk / eva / mahasA / abhavam / RSiH ! saH / satyaH / ayam / amRtaH / vizva'vedAH // This Atma (this person ), this soul studied and understood the Vedas through tapas. With the help of the Vedic mantras and their full knowledge, this Atma saw these (new) mantras. I became a seer of mantras on account of my knowledge of Brahma. The Atma is the truth, he is immortal and omniscient. anvybhaassym| ayaM pratyagAtmA tapasA antarvimarzAdinA dhIyogena yajJarUpeNa pavitrIkRtahRdayaH vizuddhasattvena satpAtrIkRtazIrSaNyadivyayantranicayaH abhUta, tenaiva ca yogena so'yamahaM chandAsi

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310 chandodarzanama gAyatrIprabhRtIni chandassattvAni anusRtya agaccham tAnyeva chandAsi Atmani anta: upaprApam, taireva chandobhiH bhUyo'pi tapasyan prAcInatamAnAM vedAnAM vijJAnena taddevatAnAM prasAdena dhiyAM samAdhisattvena samprasAdena ca RcaH imA: nUtanAH anvadazam chandodarzanasattvena svayaM samprApam, tena ca mahasA divyena brahmavarcasena mantradvak mantradraSTaiva san RSiH RSitvalakSaNasampannaH abhavam tatsAkSAtkAreNa saMvRtto'smi, "RSivipraH kAvyena" (R. maM. 8-79-1) iti, "RSirha dIrghazruttamaH" (R. maM.) iti ca tadanuzravaNam | ___ evaM yo'yametAdRzena RSisattvenoditaH so'yaM antarAtmA satyaH satyamantraH amRtAtmasvarUpa: vizvavedAH sarvavit sattvasampannaH iti // tadidaM chandodarzanaM nUtanameva bhavitumarhati, tathA ca vasiSThAyaM RGmantradarzanam, "ye ca pUrva ye ca nUtnA indra brahmANi janayanta viprAH // asme te santu sakhyAzivAni yUyaM pAta svastibhiH sadA naH" (R. maM. 7-22-9) iti // evaM nUtanena mantradarzanena nUtanAH RSayo'pi bhavantIti vede zrayate tathA ca mAdhuzchandasaM ArSa darzanam --." agniH pUrvebhirRSibhirIDayo nUtanairuta" (R. maM. 1-1-2) iti // atra chandasvatyAH vAgdevatAyA eva satprasAdenoditaM tadidaM chandodarzanasattvamiti pratijJAyate, tatpratijJAvacanaM ca vAca: AmbhRNyAH eva bhavati, tacca anena chandodarzanena sArthakaM satyaM pratyakSasiddhamevedamabhUditi gamyate - "yaM kAmaye taM tamugraM kRNomi taM brahmANaM tamRSi taM sumedhAm " (R. maM. 10-125-5) iti || "uto tvasmai tanvaM1 viso jAyeva patya uzatI suvAsA:" (kra. maM. 10-71-4) iti || asmin atha aupaniSadaM mantravacanamapi bhavati-"yamevaiSa vRNute tena labhyaH tasyaiSa AtmA vivRNute tanU5 svAm " (kaTho. 1-2-23) iti || etAvatA prapaJcena pramANena idAnImapi nUtanaM mantradarzanaM tathA nUtanaM RSitvaM ca tapasaiva prAptuM zakyamiti sidhyati // COMMENTARY_SUMMARY TRANSLATION This self-introspective soul (of Daivarata) purified itself by tapas, that is by critical examination of experiences, by logical thought and by sacrifices. Thereby he became the master of his inner powers and other instruments of knowledge. Being thus purified, he was able to enter the secrets of the Vedic metres such as Gayatri, and of the sacred mantras. This enabled him to see' new Vedic mantras in his vision, mantras which are similar and akin to those of the most ancient mantras. This was possible (for Daivarata ) on account of his tapas, his deep knowledge of ancient Veda mantras, the grace of the respective gods who are the subjects of the mantras, concentration amounting to communion with the truth of truths, and on account of spiritual delight. He has become the seer of mantras by his great powers of knowing Brahma. He is full of the characteristics of a seer of mantras. Daivarata is

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chandodarzanam full of this realisation. "A Vipra or a Brahmin becomes a seer on account of his ability to be a poet, a poet who sees mantras (Rg. VIII-79-1). "He who is able to hear best the mantras with his inner ear is a seer or a Rshi" (Rg.). "" trayodazI Rk / ayaM prajAnan aja'nyaH san ama'rtyo 'yaM vizvathA rAja'te'ntarya ekaH // ayaM svarAT samrAr3a virAD vibhuH prabhurayaM satyo'yamamRtau vizvavedAH // 13 // 311 Thus he who has attained the inner status of a seer or Rshi is the real soul who can see the mantras, who is eternal, and who has the knowledge of everything. This Chhandodarsana' deserves to be called a collection of the new Vedic mantras. There are references in Veda itself to the fact of seeing new mantras. For instance, see Rg Veda VII-22-9 regarding Vasishtha: "May the gods Indra and Brahma of old, and those created by the Brahmins who 'saw' anew fresh mantras, be friendly and good to us and may you, oh Indra and Brahma always protect us." Thus the Vedas themselves have internal evidence that by seeing' new mantras new seers come into being. Similarly there is the phenomena of new mantras being seen by Madhuchchhandas: "Agni worshipped or praised by the ancient Rshis is also praised by new Rshis (Rg. I-1-2). The seer (Daivarata) makes a declaration here that this 'Chhandodarsana' (this bunch of mantras) has been possible for him on account of the grace of the goddess of speech who is replete with metrical mantras. The seer Vagambhrni has made a similar declaration. That declaration seems to be supported and proved to be true, by this declaration of Daivarata. In the Rg Veda X-125-5, the seer declares, "I have the power to invest with greatness whichever god I wish to-Brahma for instance. I invest the seer also with great intelligence." Similarly in Rg Veda X-71-4, it is stated, "To the seer whom she Vak) likes, she offers hereself like a welldressed bride to her lover." There is evidence to this effect in the Upanishads also. "The Atma is available only to him whom the Atma chooses. This Atma reveals himself to one whom he chooses" (Katha I-2-23). Thus it is proved both by fact and by evidence that this kind of seeing' new mantras and the coming into being of new seers (as in the case of Daivarata ) is possible through tapas, that is by austerity, by concentration, and purification of the tools of perception.

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312 chandodarzanam padapAThaH - ayam / pra'jAnan / arjanyaH / san / amrtyH| ayam / vizvajyA / rAjate / antriti| yaH / ekaH // ayam / sva'rAT / sam'rAT / virAT / vi'bhuH / pra'bhuH / ayam / satyaH / ayam / amRtH| vizva'vaidAH // . caturdazI Rk / tat te bhagavan indra bRhaspate saMvidA tapasyan anu turIyam // padaM pazyAmi darzataM parItaM tat paramam jyotirvizvasya darzayat // 14 // padapAThaH - tat / te / bhaga'van / indra / bRhaspate / sam'vidA / tapasyan / anu / turIyam // padam / pazyAmi / darzatam / pri| itam / tat / paramam / jyotiH| vizvasya / darzayat // || iti paJcame'nuvAke tRtIyaM AtmasUktam samAptam || The 13th and 14th mantras, which follow before Section V is completed, are repetitions of the 9th and 10th mantras in the first hymn of this Section V, which please see. See commentary also thereon. Thus ends the Third hymn in the Fifth Section.

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chandodarzanam 313 atha paJcame'nuvAke caturtha AtmasUktam / anuvAkaH 5 / sUktam 4 / RcaH 1-8 / AtmA / ayaM pratyaG puruSaH aSTau, daivarAto vaizvAmitraH, AtmA, jagatI / Now this the Atma Sukta, Fourth in the Fifth Anuvaka Section v: Hymn 4: Riks 1-8-ATMA This hymn beginning with "Ayam Pratyan Purushah" contains eight Rks. Daivarata Vaisvamitra is the Rshi, Atma is the god and Jagati is the metre. atha prathamA Rk / ayaM pratyaG puruSaH sa AtmA paraH sannapAtanUrakaraNo'prANaH // saMvidA kAmaina karmaNA pracito 'yaM vAcA svadhayA'dhi cetate'ntaH // 1 // padapAThaH - ayam / pratyaG / puruSaH / saH / AtmA / paraH / san / apAt / atanUH / akaraNaH / aprANaH // sam'vidA / kAmaina / karmaNA / pracitaH / ayam / vAcA / svadhayA / adhi / cetate / antariti // This person (soul) who turns his sight inward is the highest Atman. He is without any parts, without a body, without any means of action, without the vital power. Being invested with pure consciousness, will-power, and the power of action, he inspires every one from within, by the power of speech. anvybhaassym| ayaM AtmA pratyaG antarmukhaH sarveSAM prANabhRtAM zarIre antarhitaH sacetanaH puruSaH puruSasattvaH jyotirmayaH saH paraH sarvabhyaH uttamaH parama: AntaratamaH san kevalaM satsvarUpaH, saH svayaM apAt aMza-guNa-dharma-rUpAdi pAdavizeSavirahitaH, atanU: azarIraH zarIrAdi sambandharahita: akaraNa: budhyAdisavandriyavRttivizeSAdibandhanirmuktaH sarvaviSayairapi aliptaH evAsti, tathA aprANaH prANAdibhirapi anibaddhaH asaMspRSTazca kevala: caitanyamAtrAzabalaH iti yAvat || CD-40

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chandodarzanam so'yaM saMvidA jJAnazaktyA kriyayA kRtizaktyA eSaNayA icchAzaktyA citA saMvidAdi trizaktitattvasahitayA parayA turIyayA cetanAzaktyA ca AcitaH saGgRhItaH pravivRttaH svadhayA svAbhidhayA vAcA vAcakasattvayA Atmani antaH adhi adhiSThAnarUpeNa cetate cetanayA saMsphurati, so'yaM sarvAntaraH sarvendriyavRttiviSayAspadIbhUtaH sarveSAmapi antaH aparokSasiddha eveti || asminnarthe RGmantravarNaH-- pratyaG devAnAM viza: pratyaG udeSi mAnuSAn / pratyaG vizvaM svadRze " (R. maM. 1-50 -5 ) iti || (6 314 COMMENTARY-SUMMARY TRANSLATION This introspecting soul is located in all living beings. He is Purusha endowed with pure intelligence. He is Atma the Supreme. He is indivisible; he has no division, nor form nor any attributes. He is without a body. He is without senses, and other means of action. He is not bound by the vital airs, nor is he touched by them. Even then, he exists and is pure intelligent energy. His existence can be known on account of knowledge, will to desire, will to act and on account of the Turiya (purest conscious state) which includes all these other states of consciousness. By means of his own power of speech he inspires all. That inner soul is realisable through self-experience. Cf. "You are the inner soul of gods, of men and of the entire universe. Realisation can be attained by inward seeing" ( Rg. 1-50-5 ). dvitIyA Rk / ayaM jyoti'SA' rasa'na' bhUmyA''citaH pra'tyaG tri'vRtA'nne'na bhU'taiH sambhR'taH // vAcA prANena mana'sA' ceta'nenAyasmAsvantaradhi pracetate // 2 // papATha :- ayaM / jyoti'SA / rasaina / bhUmyA' / aa'''citH| pra'tyaG / tri''vRtA' / anne'na / bhUtaiH / sam'bhRtaH / / vAcA / prANena / manasA | cetanena / ayam / asmAsu / antaritiM / adhi / pra'caitate // This indewelling soul is invested with the principle of light, fluid and earth. And he is born of and protected by the three elements mixed in equal proportions. He is within us and activises us through the power of speech, the vital forces and the principle of consciousness from within ourselves.

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chandodarzanam 315 anvybhaassym| ayaM so'yaM cetana: AtmA jyotiSA prathamena teja:sattvena, rasena dvitIyena apsattvena, bhUmnA tRtIyena bhUmisattvena ca AcitaH sarvasArabhUtaH san samuditaH, sarvaSAM anta: pratyaG pratyagAtmarUpeNa pratiSThitaH asti, so'yaM trivRtA trivRditena tejo-jala-bhUmisattvena samAnaikarasabhUtena annena bhojyena saJjIvanIyena amRtarUpeNa dugdhena rasa-dhana-snigdhapadArthakasatvena dugdhAdinA vA poSitaH san taiH etaiH trisattveH saha tejojalAnoditaiH sarvaiH prANabhRdbhiH sambhRtaH, sandhRtaH, sacetano babhUveti yAvat // ___ so'yaM antarAtmA asmAsu sarveSu jantuSu antaH zarIre hRdayaM adhiSThitaH san vAcA saMvitsattvayA, prANena kRtisatvena, manasA kAmanA-bhAvanA-kalpanAdisattvena ca, ityanena tejo'bannAtmakena karaNatrayeNa saha cetanena caitanyasattvena pracetate saMsphurati | tathA cetamAnaH ayaM svayaM saMvit kriyecchApradhAnAni vAk-prANa-manaHsvarUpANi etAni AntaryANi trINi karaNAni pracetayati iti sidhyati // COMMENTARY SUMMARY TRANSLATION This inner soul is intelligent energy. He is the unified essence of all the three principles of light, fluid and earth. He is established within all. This soul within the body is born of and supported by the principles of light, fluid and earth, found in food and other substances. The ' anna' is food, in the form of any eatable, ambrosia, or milk products, which are in the form of solid, liquid and fatty substances. The Soul in us and all the living beings vibrates with Vak in the form of intelligence, desire or power of action. The power of consciousness is united with Vak, Prana and Manas which are the essence of Tejas, Ap and Anna. This vibrant inner soul inspires the three internal instruments, Vak, Prana and Manas, which express themselves as knowledge, action and desire. tRtIyA Rk| ayaM dhIbhirabhi dyotate'sau savitA prakSayA vAcA prekSapanyA cittibhiH // ayamantaH samprasAdasat pracetanaH pratyaD prazo'dhi vizvathA cikatati // 3 // padapAThaH - ayam / dhAbhiH / abhi / dyotate / asau / savitA / prajJayA / vAcA / pra'jJapanyA / citti'bhiH //

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316 chandodarzanam ayam / antariti / samprasAda'sat / pr'cetnH| pratyaG / pra'jJaH / adhi / vizva'thA / ciketati // This Atma shines on account of the power of intelligence. He is the very sun ( in the universe) and shining in the inmost heart with the power of intelligence and of speech and other powers of consciousness. He is the inner being in full ecstacy and full of knowledge of everything. anvayabhASyam / ayaM sarvAntara: AtmA dhIbhiH savitsattvAbhi: abhitaH dyotate prakAzate | ayameva bahiH brahmANDe savitA prANinAM prasavitA-janayitA prerayitA ca san asau divyaH abhidyotate maNDale nije antaradhiSThita: dedIpyate, abhitaH sarvataH prakAzayati ca | tathA prajJayA saMvitsattvayA dhiyA vAcA vAcikayA zabdatanmAtrayA prajJapaniyA svaM guptaM arthaM vAcyArthasattvaM lakSyArthaM ca prakarSaNa jJApayantyA citA cetanayA sarvadA svayameva prakAzate, so'yaM AtmA antaH AntaratamaH san samprasAdasat suSuptisaMstha: tathA samAdhiniSThaH pracetasaH kevalaM cetanaH pratyaG antarmukhaH pratyagAtmasvarUpa: prajJaH prakRSTajJAnasattvapUrNaH, adhi adhyAtmatattvata: siddhaH vizvathA sarvathA ciketati jAnAti, so'yamAtmA antarAtmani svasminneva pratiSTitaH san AtmAnaM nityaM azarIratvAdi sattvapUrNa svayameva anubhavatIti // COMMENTARY--SUMMARY TRANSLATION This Atma, the internal soul, shines with all the powers of intellect and with powers of knowing. This is like the sun outside in the universe, who inspires all with light. He is a divine being shining for ever independently within his own orb. The Atma has great power of intelligence and speech. This Atma who is in the inmost heart, is always in dreamless sleep as it were. He is pure conscious energy. He is the soul turned inward. He is full of knowledge and strength. He knows all and everything. He is established within the heart and experiences himself in the form of knowledge of everything. caturthI Rk / ayaM jAtavedAH puruSo'ntaragnimanasA'dhi somenAgnena bhUmnA // ayaM vaizvAnaraH pacatyanamantaH pratyaG aptisadabhicaSTe cetasA // 4 //

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padapAThaH 1 chandodarzanam ayam / jAtavedAH / puru'SaH / antritiN'| agniH / mana'sA | Adhe / some'na / annena / bhUmnA // I ayam / vaizvAnaraH / pacati / anna'm / antariti' / pratyaG / jJapti'sat / abhi'caSTe / ceta'sA / 317 He is the Purusha knowing everything. He is the inner fire with the power of the mind feeding on soma, the essence of divine food. He is the Vaisvanara, the inner fire which digests all food. With his sight turned inward, he is capable of seeing and knowing everything by his powers of intelligence. anvayabhASyam / ayaM sarvAntara: AtmA jAtavedAH vizvavettA tathA vizvasattAtmakaH puruSasattvaH antaH zarIre abhyantare jATharaH agniH san pratitiSThati / tathA zarIre'ntarhitaH san manasA antaHkaraNena adhi tadadhiSThitena somena divyena rasAtmanA bhUmnA bhUmisattvena vyApakena annena bhojyena prANasaJjIvanIyena yujyate iti arthAt labhyate, so'yaM vaizvAnaraH sarvanarazarIrasambaddhaH sacetanaH siddhaH AtmarUpaH jyotirmayaH agniH AntaryaH san antaH zarIre annaM bhuktaM bhogyaM ca pacati bhojanArthaM annaM paripAkamukhena rasAdibhAvAya prerayati praNayatIti yAvat // atra smArtaM vacanamudAharaNam - "ahaM vaizvAnaro bhUtvA prANinAM dehamAzritaH / prANApAnasamAyuktaH pacAmyannaM caturvidham " iti / so'yaM pratyaG AtmA iptisat jJAna-bhAvanAdisattvaH apramAdAdisadvRttikaH sphUrti - jAgRtisaMsthaH cetasA antaHkaraNena abhicaSThe sarvataH vipazyati prajJAnetreNa sarvaM pratyakSIkaroti, Atmana evAntaranubhAvAyeti / asminnarthe RmantravarNo bhavati ' ito jAto vizvamidaM vicaSTe vaizvAnaro yatate sUryeNa " iti, ekaH suparNaH sa samudramAviveza sa idaM vizvaM bhuvanaM vicaSTe" (R. maM. 10-114-4) iti ca // 88 66 - COMMENTARY-SUMMARY TRANSLATION This Atma who is in all, knows all and everything and contains all in himself. He is the Purusha, the person. Within the bodies of all, he is the fire in the stomach (jathara agni). He is one with the internal instruments ( antah-karana) and its presiding deity Soma. This Vaisvanara ( inner fire ) in the bodies of all is full of energy. He is the very soul. He is the internal bright Agni. Residing in the body, he digests all food. This means that it is he who dwells in us and inspires us. Cf.: "I am in the bodies of all living

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318 chandodarzanama beings as Vaisvanara; with the help of prana (the outward breath ) and apana (the inward one), I digest the four-fold food" (Gita XI). This is the indwelling soul, full of the power of knowledge, power of intellect, thought and watchfulness. With the internal instrument (antahkarana ), he knows all and experiences all and everything within himself. paJcamI Rk / ayaM vizvavedAH puruSaH sa indro vidyatA dyotate'dbhiH praannmrudbhiH|| suptisadAtmA cete tejasA'nta bhisadimAM tanUM dadhe rudriyaH // 5 // padapAThaH - ayam / vizva'vedAH / puruSaH / saH / indraH / vi'dyatA / dyotate / at'bhiH / prANaiH / marut'bhiH // supti'sat / AtmA / cetate / tejasA / antariti / nAbhi'sat / imAm / tanam / dhe / rudriyaH // This is the omniscient Purusha. He is Indra. He shines with the help of Maruts, with the lightning, the waters and all the forces of life. He is the soul in dreamless sleep. With his power of light, he vibrates within. Being located in the navel and deriving his power from Rudra, he supports this body. anvybhaassym| ayaM sarvAntaraH AtmA vizvavedAH vizvavijJAnasattvaH tathA puruSaH vizvabIjAtmakapuruSatvasattvayuktaH saH parokSasiddhaH indraH adhidaivatatattvena siddhaH pAramaizvaryAdisarvasattvapUrNaH san vizvasyaiva prabhavati, saH vidyutA vaidyutajyotiHzaktyA tathA tadAzrayIbhUtAbhiH adbhiH rasasattvAbhiH marudbhiH svIyaiH sakhibhUtaiH marudgaNaiH sahitaH tathA prANaiH ApomayaiH saJjIvanasattvaizca sAkaM dyotate antarikSe sve bhuvane guptatayA rAjate | tattadvArA prakAzate Avirbhavati iti bhAvaH / so'yaM suptisat suptisthAne madhyame pade tRtIye sandhirUpe pade pratiSTitaH AtmA cetanaH antaH tejasA tejaHsattvena svarUpeNa cetate jAgRtaH san sphurati, ata eva nAmnA api saH taijasaH iti upaniSadi prasiddhaH, "svapnasthAna: anta:prajJaH0 praviviktabhuk taijasaH" iti tadvacanam (mAM. u.) tathA nAbhisat antaHzarIre nAbhisaMsthaH, bahistu antarikSasthaH

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chandodarzanam 319 nAbhiH adhyAtma antarikSa bhavati, " nAbhyA AsIdantarikSam "(R. maM. 10-90-14) iti mantravarNAt // so'yaM imAM tanUM pratyakSasiddhAM dadhe dhArayAmAsa, nitya sandhArayatIti yAvat // so'yaM rudriya: marutpitRtvAt prANarUpatvAca | " antaricchanti taM jane rudraM paro manISayA" (R. maM. 8-72-3) " nava vai puruSe prANAH | nAbhirdazamI" (tai.) " dazeme puruSe prANAH AtmaikAdazaH" (te.) iti ca // etena AtmanaH rudriyatvaM pratijJAtaM gamyate iti // COMMENTARY-SUMMARY TRANSLATION This internal soul of all is one; he is like the seed of all. He is the very embodiment of all knowledge of all types. He contains the very seed of this universe. He is the Indra, full of supreme riches. He shines brilliantly with his friendly troop of Maruts, with his power of lightning, with waters containing the very essence of life, and with all life forces. He manifests himself in all these forms. He vibrates as pure energy. He flashes with his internal power of light. Even by name, he is Taijasa ( brilliance), famous in the Upanishads. Cf.: "While in dream, he is awake internally, enjoys divine happiness other than the worldly one, and is known as Taijasa" (Mand. Up. 4). He is in the navel region within the body; externally, he is in the mid-air. "From navel, midair was born" (Rg. X-90-14). He supports this visible body. He belongs to Rudra, who is the father of Maruts and who is the very form of life. paSThI Rk / ayaM bahirdhA'ntardhA ca samApRtaH sannAtmA so'mRtaH pracetano nityam || mAtrAyAH paraH sa IzAno vizvasya vizvamevAdhi pratIdaM vizvarUpaH // 6 // padapAThaH - ayam / bahiH'dhA / antaH'dhA / ca / sam / A'pRtaH / san / AtmA / saH / amRtaH / pra'cetanaH / nityam / / maatraayaaH| prH| sH| IzAnaH / vizvasya / vizvam / eva / adhi / prati / idaM / vizva'rUpaH // This soul which pervades everything and all bodies externally and internally, is Atma the imperishable, eternal, pure energy. He is beyond all measurement. He is the ruler of the whole universe. He is everywhere in this universe as the universe is within him.

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320 chandodarzanama anvybhaassym| so'yaM cetanaH AtmA bahirdhA brahmANDe uta antardhA piNDe asmin zarIre ca, evaM antarbahirapi saH parokSaH saM samyaktayA samAnarUpeNa ApRtaH vyAptaH pUrNaH, saH svayaM amRtaH vikAra-vikAsAdirahitaH pracetanaH prakRSTacetana: kevalaM caitanyamAtra: AtmA, mAtrAyAH mAnAt paraH mAnAdirahitaH amAtra: iti yAvat , saH asya vizvasya IzAnaH IzitA, idaM samagraM vizvaM jagat adhi adhiSThita: vizvarUpaH san babhau iti // COMMENTARY-SUMMARY TRANSLATION This soul, the conscious energy, is externally in the macrocosm (Brahmanda) and internally in the microcosm (pinda). It is an invisible power which pervades everything equally and fully. He is immortal without any change whatsoever. He is the pure energy of consciousness itself. He is, in short, the Atma beyond all measure. He is the ruler of this cosmos at large. He is this whole universe which is contained in him. saptamI Rk / ayaM prajAnan arjanyaH san armayo'yaM vizvA rAjate'ntarya ekaH // ayaM svarAT samrA virAD vibhuH prabhurayaM satyo'yamamRto vizvavedAH // 7 // ayam / prajAnan / arjanyaH / san / amartyaH / ayam / vizva'thA / rAjate / antariti / yaH / ekaH // ayam / sva'rAT / sam'rAT / vi'rAT / vi'bhuH / pra'bhuH / ayam / satyaH / ayam / amRtaH / vizva'vaidAH // aSTamI Rk / tat te deva savitaH puruSAtman saMvidA'yaM tapasyan anu turIyam // padaM pazyAmi darzataM samparItaM tat paramaM jyotirvizva'sya darzayat // 8 //

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par3hapAThaH chandodarzanam tat / te / deva / savitaH / puruSa / Atman / sa'm'vidA' / a'yam / ta'pa'syan / anu' / tu'rIya'm // padam / pazyAbhi / darzatam / sam / pari / i'tam / tat / pa'ra'mam / jyoti'H / vizva'sya / da'rzaya't // anvayabhASyam / ayaM mantraH pUrvaM vyAkhyAtaH / atra " deva savitaH puruSa Atman " iti sambudhyantAni catvAri padAni tu viziSTAni tattadvizeSaNArthena yathAsambhavaM yojanIyAni ityeva vizeSaH // 321 // iti paJcame'nuvAke caturthaM AtmasUktam samAptam || || iti paJcamaH AtmAnuvAkaH sampUrNaH // CD-41 COMMENTARY-SUMMARY TRANSLATION The seventh mantra is a repetition and has been comented upon: it is the ninth mantra in the first hymn of the fifth section (Anuvaka-V). The eighth mantra also is a repetition and has been commented upon: it is the tenth mantra in the first hymn of the fifth section (Anuvaka-V). The only difference is that the vocatives, Deva, Savitah, Purusha and Atman with their respective attributes are to be interpreted according to context. Thus ends the Fourth hymn in the Fifth Section. Thus ends the Fifth Section dedicated to Atma

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322 chandodarzanam atha SaSThaH puruSAnuvAkaH / anuvAkaH 6 / sUktam 1 / RcaH 1-8 / / atha prathamaM puruSasUktam / yaHprajAnan eka evAsIt aSTau, devarAto vaizvAmitraH, puruSaH, jagatI / Now this the Purusha Sukta, First in the Sixth Anuvaka Section VI: Hymn 1: Riks 1-8- PURUSHA. This hymn beginning with "yah prajanan eka evasit", contains eight Rks Daivarata Vaisvamitra is the Rshi, Purusha is the god and the metre is Jagati. atha prathamA Rk / yaH prajAnan eka evAsIt puruSo yasmAnAnyanna nimiSanna ki svit // yo vA brahma paraM brahmaNaspatirya stapasA dhIbhiH puruSa taM prapadye // 1 // padapAThaH - yH| prajAnan / ekaH / eva / AsIt / puruSaH / yasmAt / na / anyat / na / ni'miSat / na / kim / svit / / yH| vA / brahma / param / brahmaNaH / patiH / yaH / tapasA / dhIbhiH / puruSam / tam / pr| padye / / That Purusha who was alone in the form of pure consciousness; that Purusha except whom there existed nothing else which was living or moving; that Purusha who is the supreme Brahma and who is the lord of the power of speech, Him I shall attain by penance and by the use of my intelligence. anvayabhASyam / yaH prajAnan kevalaM saMvitsattvaH puruSaH paramaH sadrapaH, kazcidekaH kazcidastIti loke vede ca prasiddhaH, tathA yaH ayaM AtmA asmAkaM antaH hRdaye " ahaM" iti-caitanyapratyayena sphuran, puruSaH puruSarUpaH AtmA sRSTeH prAka svayaM ya: eka eva AsIt iti anuzrUyate, tathA yasmAt parasmAt Atmana: anyat vastu na AsIt , nimiSat cetamAnaM vizepeNa saMsphurat kiM svit yat kiMcidapi vizeSarUpaM na AsIt iti ca vede zrUyate, yo vA puruSaH paraM brahma sarvadA svayaM parabrahmAtmasvarUpa eva asti, yazca brahmaNaH pratyakSabrahma

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chandodarzanam 323 rUpAyA: vAcaH sarvasyA api vAcakazakte: adhipatiH so'yaM pratyagAtmasvarUpaH puruSaH, tasmAt dhIbhiH sarvaiH budhyAdibhiH AtmaikalakSyAbhiH dhIndriyaH tapasA kevalena vimarzarUpeNa dhIyogena taM paramaM puruSaM prapadye prApnomIti | etena dhIyoga eva tadbrahmAtmapuruSAnubhavasAdhanamityuktaM bhavati / tathA ca prasiddhaH RGmantravarNaH-." yasmAdRte na sidhyati yajJo vipazcitazcana | sa dhInAM yogaminvati (R. maM. 1-18-7) iti // atra jJAnAdiyajJasiddheH sarvasyAH api mUlabhUtaH saH puruSaH sarvAsAM dhiyAM antarAtmanA sAmarasyena yoge svayameva prakAzate iti tadabhiprAya: // COMMENTARY-SUMMARY TRANSLATION Purusha, who is pure consciousness, is the supreme of supremes. He is existence itself. He is known in the world and Veda as one and existing alone. He is Purusha dwelling in the body, throbbing with the cognition 'T'. It is known that He was all alone in the beginning. Likewise, there was nothing else apart from Him; Purusha was indeed Brahma himself. He is the lord of Vak, who is perceptible. He is the lord of the power of speech. He is the indwelling soul. So, I attain Him, with all the powers of my intelligence, which are directed towards him. I attain him by Tapas, by pure meditation ending in union (Dhiyoga ) with Him, the Purusha, the supreme. Union by dint of meditation (Dhiyoga ) is the only way of realising that Brahma, Atma and Purusha.Cf.: "Without meditation (Dhiyoga), the sacrifice (Yajna) of even the wise is not successful, and He is present in the union on account of meditation only" Rg. I-18-7). The idea is that Purusha who is the origin of all existence can be attained when all the powers of intelligence are one with Him. dvitIyA Rk / yo vA vizvamidaM babhUvAyaM bRhan eka eva yo bahudhA''tatAna // yo vidA sucittI chandasA suvedAH stapasA dhIbhiH puruSaM taM prapadye // 2 // padapAThaH - yH| vA / vizvam / idam / babhUva / ayam / bRhan / ekaH / eva / yaH / bahudhA / A'tatAna / / yaH / vidA / su'cittI / chandasA / su'vedAH / tapasA / dhIbhiH / puruSam / tam / pr| padye //

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chandodarzanam He indeed became the whole universe. He who could expand infinitely was only one, but spread apace Himself in multi-million forms. He is the very power of intelligence and of life, and he is full of knowledge. I attain Him, the Purusha, by penance and by the powers of meditation. 324 anvayabhASyam / yaH asau divyaH paramaH puruSaH idaM pratyakSaM vizvaM babhUva anena vizvarUpasattvena svayaM vibhUva yo'yaM pratyagAtmA bRhan vyApakaH brahmAtmapuruSasvarUpaH, yazva svayaM eka eva san bahudhA nAmarUpAtmakena bahubhAvena A samantAt sarvataH tatAna svaM sattvaM vistArayAmAsa, yaH vidA jJAnazaktyA saha sucittI sucittyA saJcetanAzaktyA ca chandasA gAyatryAdinA yogAt suvedA: prajJAnadharmA RgAdi sarvavedasattvAt, taM tAdRzaM paramaM puruSaM tapasA Atmani antarvimarzena dhIbhiH sarvadhIyogena prapadye iti // COMMENTARY-SUMMARY TRANSLATION He is Purusha the supreme. He manifested Himself in the form of this multifarious visible universe. He is the inner soul, who pervades everything and is Brahma himself. He was all alone, but He spread Himself all round with name and form, which are innumerable. He is immortal, and has no birth or death. He is the Truth and Life as He Himself is Existence. He is supreme knowledge itself. I attain that Purusha by Tapas, by meditation and I become one with him with all my powers of intelligence. tRtIyA Rk / - yo vA' vizvamidaM veda brahma'NA''yaM ya i'mA ja'jJAna' bhuva'nAni vizvA // vizve'Su' yo'nu' bhU'teSu pravi'STA''ntastapasA dhIbhiH puruSaM taM prapadye // 3 // par3apAThaH yaH / vA' viza'tram / ida'm / veda' / brahma'NA / a'yam / yaH / imA / jajAna / bhuvanAni / vizvA // vizve'Su / yaH / anu' / bhUteSu' / prA''vi'STA'H / antariti'' / tarpasA / dhiibhiH| puru'Sam / tam / pra / padye // He, indeed, knows all these worlds. By the power of knowledge in the form of mantra, He created all these worlds. He entered into the very soul of all things and all living beings inside out. I attain that Purusha, by penance and meditative powers.

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chandodarzanama 325 anvybhaassym| ya: asau divyaH puruSaH idaM vizvaM veda sarvadA jAnAti sarvajJaH iti yAvata, yazcAyaM sarvAntaryAmI puruSaH brahmaNA cetanena jJAnena tathA pratyakSabrahmarUpeNa zabdAtmakena sattvena mantramukhena igAni vizvAni bhuvanAni jajAna janayAmAsa, mantrocchrasanamAtreNa AvizvakAreti bhAvaH, tatazca eteSu vizveSvapi bhUteSu bhautikeSu zarIreSu ca anu samantAt viveza antarbahirapi ApRtaH san nityaM pratitiSThati iti bhAvaH | taM paramaM puruSaM tapasA dhIyogena ca prapadye iti // COMMENTARY-SUMMARY TRANSLATION He is Purusha, the supreme, who knows everything in and out and always the entire universe. The Purusha, by the power of intelligence and by the power of speech, through Mantra, created all these worlds. He breathed out the mantras and made them manifest by breath alone. Further, He entered into all these living bodies, as well as into all these bodies composed of the elements; He pervaded everything in and out and thus He stays eternally. I attain that Purusha, the supreme by Tapas and by meditation. caturthI Rk / yo vidA brahma bRhan yo bRhaspatiyo janitA RcAM yo RSiH paraH san // yo vAco vizvasya janitA satpati stapasA dhIbhiH puruSa taM prapadye // 4 // padapAThaH - yaH / vidA / brahma / bRhan / yaH / bRhaspatiH / yH| janitA / RcAm / yaH / RSiH / paraH / san // yaH / vAcaH / vizvasya / janitA / sat'pa'tiH / tapa'sA / dhIbhiH / puruSam / tam / pra / padye // He is the supreme Brahma on account of knowledge. He is BIhaspati the master of speech. He is the creator of Vedic mantras. He is the seer superior. He is the generator of speech and of the universe. He is the lord of all that exists. I attain that Purusha by Tapas and by meditation. anvybhaassym| yaH paramaH puruSaH vidA jJAnasattayA brahma brahmarUpaH, bRhan vyApakaH mahAn, yaH bRhaspatiH bRhatyAH vAcaH adhipatiH mukhyaprANasvarUpa: bRhatIcchandasaH patiH chandaHpuruSa

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chandodarzanam iti vA tadarthaH, RcaH janitA iti ca uttarapadasambandhAt, yazca RcaH RgAdivedarAzeH janatA janayitA prAdurbhAvahetubhUtaH - Atmanyanta vidyamAnAnAM eva RgAdInAM jJAnaprakAzanArthaM sarveSAM kRte bahirutsraSTA iti bhAvaH // ata eva sarvebhyaH paraH zreSThaH RSiH atIndriyArthatattvadarzI tatprakAzakaH san punaH yaH vAcaH janitA janakaH san tasyAH chandasvatyAH sakAzAt vizvasyAsya janayitA satpatiH sarveSAM sadstUnAM adhipatiH asti svata: siddha:, taM tAdRzaM puruSaM tapasA antarvimarzena dhIyogena prApnomIti // 326 COMMENTARY-SUMMARY TRANSLATION He is Purusha, the supreme intelligence, He is Brahma the all-pervader. He, this atma, is the energy within all. He is Brhaspati, the lord of Vak. He is the chief vital breath of all. He is the lord of Brhati metre, i. e. He is Himself the Chhandah-Purusha. He is the sole generator or cause of the manifestation of all the Vedas and Mantras. It is He who has manifested them which were hidden; He has done so for the knowledge of all. Therefore, He is the best of all the seers. He sees all the things beyondthe senses and discloses them to all. He is the creator of this entire universe through Vak in the form of Chhandas. He is the lord of all that exists. I attain that Purusha by Tapas and by unitive meditation. padapAThaH - paJcamI Rk / yo vizvathA jyoti'irabhi dyotate'yaM yasmi'n a'nyan na roca'te' paraM kistrit // ya ekaH san saha'seha certate'ntastarpasA dhIbhiH puruSaM taM prapadye // 5 // yaH / vizva'thA / jyortiH / abhi / dyotata / ayam / yasmin / anyat / na / rocate / param / kim / svit // yaH / eka'H / san / saha'sA / i'ha / ceta'te / antariti' / tasA / dhIbhiH / puru'Sam / tam / pra / padye // He is the flaming light shining all round in all forms. When He who is the very Truth shines, nothing else is capable of shining without Him. He is all alone, and He activises all with His strength. I attain that Purusha by Tapas and by meditation.

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chandodarzanam 327 anvybhaassym| ____ yaH paramaH puruSaH jyotiH svayaM jyotIrUpa: san ayaM vizvathA vizvarUpeNa abhitaH sarvatrApi dyotate prakAzate, yasmin parasmin satye Atmani prakAzamAne anyat vizvamidaM ki svit kiJcidapi na rocate hi, nizcayena svasattayA naiva prakAzate, nApi anyat prakAzayituM zaknotIti bhAvaH // yaH svayaM eka eva san iha bahibrahmANDe antaH piNDe ca antarhita: gupta: san sahasA balena cetate saMsphurati, taM paramaM puruSaM dhIbhiH tatpreritAbhiH tapasA vimarzana tadekAgreNa sadanusandhAnena prApnomIti // COMMENTARY-SUMMARY TRANSLATION He is Purusha, the supreme. He is the flaming light himself. As such, He shines all round in all forms. When He who is the very Truth shines, nothing in this universe can shine without His light. This means that nothing shines by itself. He is all alone hidden both in the microcosm externally and internally and also in the macrocosm, and He activises all by His own power. That Purusha, the supreme, I attain with all my intelligence inspired by Him. I attain Him by concentration on him and by getting into touch with Him. SaSThI Rk / yaM vAcA vA vadituM na viprA araM yaM prANaiH svarituM prANabhRto nAlam // yaM manasA mantuM na manISiNo'ra tapasA dhIbhiH puruSaM taM prapadye // 6 // padapAThaH - yam / vAcA / vA / vaditum / na / viprAH / aram / yam / prANaiH / svaritum / prANa'bhRtaH / na / alam // yam / manasA / mantum / na / manISiNaH / aram / tapasA / dhIbhiH / puruSam / tam / pra / padye / / Even the wise are not able to describe the Purusha with words. The living beings cannot express Him by breath or sound or show Him in their lives. The intelligent are not able to know Him with their minds. I attain that Purusha by penance and by meditation. anvybhaassym| yaM amuM paramaM puruSaM viprAH jJAninaH vAcA vaikharyA vadituM uccarituM na araM alaM yAthArthena na samarthAH bhavanti, yaM ca manISiNaH buddhimantaH manasvino'pi manasA anta:

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328 chandodarzanam karaNena mantuM jJAtuM na araM na prabhavanti, taM tAdRzaM puruSaM dhIbhiH dhiyAM yogena tapasA tatsAdhyena vimazana prApnomi iti // atra saH puruSaH vacana-svaraNa-mananAdivyApAravizeSaiH aprApyo'pi tannivRttyAtmakena antaHsattvena tapasA prApyaH antaranubhavaikagamyaH ityabhiprAyaH // COMMENTARY-SUMMARY TRANSLATION This Purusha, the supreme, the wise cannot describe with words. They are not able to express Him in words. That Purusha, even the living ones cannot express in their own lives. The intelligent also cannot understand Him with their mental powers. It is such Purusha, I attain by intellectual union with Him. That Purusha cannot be known by word or sound or by mere wordy knowledge. None of these faculties can help one to know Him. But by renouncing all sense objects, and by going beyond them, He can be attained by meditation and by experience only. saptamI Rk / yaM vA zrutyA zrotriyA nAnu zrotuM yaM cakSuSA na dRze'raM cakSuSmantaH // yaM dhiyA'nu dhyAtumaraM na vipazcita stapasA dhIbhiH puruSa taM prapadye // 7 // padapAThaH - yam / vA / zrutyA / zrotriyAH / na / anu / zrotum / yam / cakSuSA / na / dRze / aram / cakSuSmantaH / yam / dhiyaa| anuM / dhyAtum / aram / na / vipH'citH| tapa'sA / dhIbhiH / puruSam / tam / pra / padye // Even the knowers of Veda cannot hear Him as they hear other sounds. Those who have eyes cannot see Him with their eyes. Even those who are of pure mind cannot easily contemplate Him only by their intellect. I attain Him by penance and by intense meditation. anvayabhASyam / yaM paramaM puruSa sarvAntarAtmAnaM zrotriyAH zrotravanta: vedAtmakazrutiyuktAH zrutyA zrotrendriyeNa vedavAcA'pi anuzrotuM na araM alaM bAhyapadArthamiva zrotuM na prabhavanti, tathA yaM ca cakSuSmanto'pi cakSuSA anena dRze draSTuM pratyakSaM IkSituM na zaknuvanti, yaM puruSaM vidaH vidvAMso'pi dhIbhiH budhyAdibhiH jJAnendriyaiH anudhyAtuM dhyAnAdiSu viSayIkartuM na ara asamarthAH,

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chandodarzanama 329 evaM saH puruSaH vAk-prANa-manazcakSuH-zrotrAdibhyaH tathA sarvebhyo'pi indriyebhyaH paraH, ata eva tadvindriyavRttInAM agocaraH aviSayaH saH iti bhAvaH // taM tAdRzaM puruSaM dhIbhiH dhIyogena tapasA prApnomIti // atra " yad vAcA'nabhyuditaM yena vAgabhyudyate | tadeva brahma tvaM viddhi nedaM yadidamupAsate" || " yanmanasA na manute " " yaccakSuSA na pazyati0" " yat prANena na prANiti." (kenopa. 1-4-8) ityAdivacanoktaM aupaniSadaM tattvamanusandheyam // tathaiva tadupabRMhaNAya gItAzAstrAnuvacanamapi yojanIyam-"na tu mAM zakyase draSTumanenaiva svacakSuSA | divyaM dadAmi te cakSuH pazya me yogamaizvaram " (gI. 11-8) iti || " dadAmi buddhiyoga tam " (gI.10-10) iti ca // COMMENTARY-SUMMARY TRANSLATION That Purusha, the supreme, is the inner soul of all. Even then, those who are well.versed in the Vedic lore, cannot hear him with their ears. It is not possible to hear him like an external thing. Likewise, those who have eyes cannot see him nor can the learned, with the help of their intellects bring him within their comprehension. That Supreme Purusha is beyond Vak, Prana, Manas, Chakshus, Srotra and all other senses. He cannot be visualised by any one of these senses as he is not an object of the senses. Such Purusha I attain, by my inner powers turned towards him and by penance. "That which cannot be expressed by speech, that which cannot be understood by mind, etc." (Ken. Up. 1-4-8). Again, the Gita says, "But you cannot see me with these eyes. So, I give you divine sight with which you can see my original divine splendour" (Gita XI-8). "I bless you with divine vision so that you can know me" (Gita x-10). aSTamI Rk / tat te bhagavan indra pUruSAtman saMvidA'yaM tapasyan anu turIyam // padaM pazyAmi darzataM samparItaM tat paramaM jyotirvizvasya darzayat // 8 // padapAThaH - tat / te / bhaga'van / indra / puruSa / Atman / sam'vidA / ayam / tapasyan / anu / turIyam / / CD-42

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330 chandodarzanam padam / pazyAmi / darzatam / sam / pari / itam / tat / paramam / jyotiH| vizvasya / darzayat // // iti SaSThe'nuvAke prathamaM puruSasUktam samAptam / / This mantra is already commented upon. Thus ends the First Hymn in the Sixth Section. __ atha dvitIyaM puruSasUktam / anuvAkaH 6 / sUktam 2 | RcaH 1-10 / yo vizvataH sI daza, daivarAto vaizvAmitraH, puruSo, jagatI / Now this Purusha Sukta, Second in the Sixth Anuvaka Section VI, Hymn 2, Riks 1-10-PURUSHA This hymn beginning with 'Yo visvatah sim' contains ten Rks. Daivarata Vaisvamitra is the seer, Purusha is the god and the metre is Jagati. atha prathamA Rk / yo vizvataH sI prathamaM babhUva svayaM yasmin anyan na babhUveha ki svit // ya ekaH sastapasA saJciketAntaH parasmAt puruSaH sa pUrNaH paramaH // 1 // padapAThaH - yH| vizvataH / sIm / prathamam / babhUva / svayam / yasmin / anyat / na / babhUva / iha / kim / svit // yH| ekaH / san / tapasA / sam / ciketa / antriti| parasmAt / purussH| saH / pUrNaH / paramaH //

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chandodarzanama 331 He existed by Himself in the abstract even before anything or before the universe was created. In Him who was by Himself nothing else existed. He who was alone and by Himself cognised Himself as the highest by the meditative powers He had. He is the perfect person and the supreme one. anvayabhASyam / yaH ayaM pratyagAtmasvarUpaH, prathamaM Adau sRSTerapi prAk, vizvata: sarvatra sI santataH parokSaH babhUva Asa, svayameveti arthAt sidhyati, athavA "sa: I" sI iti saMhitAyAM yogAt sa: I iti svarUpayA svAdhyAtmikayA parayA vAcA sAkaM sa: Asa iti bhAvaH // yasmin puruSe parasmin Atmani anyat dRzyamidaM vizvaM hi nizcayena iha kiMsvit kiJcidapi na babhUva, athavA praznArthaka "ki svit" iti zabdaH, etAvad vyApaka mahat vastu bhUtaM vizvaM sarvAtmanA tadAnIM naiva AsIt iti kalpayituM vaktuM ca zakyam ? iti praznasya bIjam , etena tasmin puruSe brahmabIjarUpeNa caitanyAtmanA sa. AtmA Asa iti gamyate iti uktaM bhavati, yazca svayaM eka eva san sattAtmakaH sa nirviSayAtmakena tapasA vimarzarUpeNa antaH Atmanyeva saJciketa saMvivide, saH parasmAt vyApakAt divyadevatAsvarUpAt api paramaH zreSThatamaH paratamaH puruSaH svayaMpUrNaH anyUnaH san vizvarUpAdisarvabhAvAspadIbhUta evAstIti // atra etasmin arthe RGmantravAo udAharaNahI bhavata: - "AnIdavAtaM svadhayA tadekaM tasmAddhAnyanna para: kiJcanAsa" (R. maM. 10-129-2 3-4) iti // "ajasya rUpe kimapi svidekam " (R. maM 1-164-6) // iti ca // COMMENTARY-SUMMARY TRANSLATION This inner soul existed everywhere before any creation and was imperceptible. By inference it is proved that he was all alone by himself. Or "Sah+im'=sim, means he was in himself with im, the half syllable, which indicates the imperceptible Vak or power of expression. In such supreme Purusha, there was certainly nothing of this perceptible universe. Or, the word 'Kimsvid', is interrogative in character; it may be interpreted as meaning that there was nothing all-pervading like this. By this it is to be inferred that in that Purusha, Brahma was like a seed of the creation, in the form of pure energy. Further, he was all alone because he was purest possible existence. By tapas, that is by the power of concentration, which has no object for particular concentration, he knows himself within himself. He excels all and is all-pervading. So, Purusha is the highest. He is perfect by himself. He is not wanting in anything. He is the final resort of the existence of all cosmos. "That which was all alone united with Svadha that is Vak in the form of his own expression, breathed without any air. There was nothing else besides him, or different from him or equal to him" (Rg. X-129-2). "In the unborn Purusha there is something indefinable" (Rg. I-164-6).

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332 chandodarzanama dvitIyA Rk / yo vA jyotiSA tapasyan sahasA'ntaH svamakSaraM mantramImanu svarati // ya hai svareNa vizvamidaM samadhamat parasmAt puruSaH sa pUrNaH paramaH // padapAThaH - yaH / vA / jyotiSA / tapasyan / sahasA / antariti / svam / akSaram / mantram / Im iti / anuM / svarati // yH| Im iti / svareNaM / vizvam / idam / sam / adhamat / parasmAt / puruSaH / sH| pUrNaH / paramaH // While performing Tapas ( that is while concentrating ) intensely with the light within himself, he utters the letter -- Im' as a mantra of his own. With the utterance of that syllable Im, he created this universe as though by blowing like a bellow. He, the Purusha, is supreme of supremes and is perfect and is the highest. anvybhaassym| ya: puruSaH anta: svAtmani jyotiSA vaidyutena tapasyan sahasA balena svaM nijaM akSaraM bIjAtmakaM I iti anukagNarUpaM mantraM svavAcakaM mananIyaM varNaM anusRtya svarati anusvArUpayA sUkSmatamayA svarAtmikayA parayA vAcA sphurati, yazca puna: I ityAkAraNa svareNa tena IGkAramantrAkSareNa idaM vizvaM samadhamat , bhrasrayeva dhamanata: uchAsarUpeNa bahirutsasarja, saH parokSaH nityasiddhaH parasmAdapi zreSThAt paramaH zreSThatamaH pUrNaH puruSaH iti zrutimukhAdanu zrUyate iti // COMMENTARY-SUMMARY TRANSLATION This Purusha, with the help of his own light, practices tapas, and utters his own seed-letter Im, which is Onomotopoeic. It is a mantra which has to be contemplated. He vibrates with the imperceptible Vak, the power of expression, which is very subtle and volatile in form. Again, with that syllable Im, he breathes out this universe, as though a blow-pipe. He is the imperceptible and eternal Purusha superior to all the best. He is perfect. This is evident from the Vedas.

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chandodarzanam 333 tRtIyA Rk| ya I svarantaM guhyamevAnu svaran omiti svarAM vAcaM samuccarati || yo vA'kSaraM sad brahma paramaM parasmAt puruSaH sa pUrNaH paramaH // 3 // padapAThaH - yaH / Im iti / svarantam / guhyam / eva / anu / svaran / om iti / iti / svarom / vAcam / sam / ut'caraMti // yH| vA / akSaram / sat / Um iti| brahma / paramam / parasmAt / puruSaH / saH / pUrNaH / prmH|| While humming secretly the sound or mantra Im, and while imitating the same, he utters.the sacred syllable Om (a vowel). He who is expressed by that word is indeed indestructible, he is Brahma, the supreme. He is the supreme of supremes, a perfect Purusha. anvybhaassym| yaH cetanaH AtmA I iti svarantaM anavarataM nAdasvarAdirUpeNa saMsphurantaM taM guhyaM praNavaM tathA tAdRzaM svAtmAnameva vA anusRtya svaran punaH OM iti etadanukaraNAtmikAM svarAM samyag vyaktarUpeNa samuditAM vAcaM nijAM vAcakazaktirUpAM uccarati mAtrAtritayAtmikAM akSarasvarUpAM vadati, vA athavA yaH puruSaH svayaM akSaraM nijavAcakarUpaM sat sadAtmakaM vAksvarUpaM pratyakSaM brahma, tathA tadvAcyArtharUpaM paramaM brahma iti vede prasiddhaH asti, saH tAdRzaH parasmAd vastunaH api sarvasmAn parama: pUrNaH puruSaH iti // ____ atra asmin artha RmantravarNo'pi udAharaNArhaH puna: prAmANyAya--"cau akSare parame vyoman " (R. maM. 1-164-39) iti, tathA "omityekAkSaraM brahma | agnidevatA brahma ityASam | gAyatraM chandaM paramAtmaM sarUpam | sAyujyaM viniyogam " iti ca aupaniSada yajuH (ma. nA. u. 15-1 ) || " asau vA Aditya udgIthaH eSa praNavaH omiti hyeSa svaran eti ca aupaniSadaM brAhmaNam" (chAM.u. 1-6-1), "athAdhyAtma ya evAyaM mukhyaH prANaH tamudgIthamupAsIta | omiti hyeSa svagn eti" (chAM. 1-5-3) iti ca tadanuvacanam // COMMENTARY-SUMMARY TRANSLATION He the Atma, the intelligent energy, mutters Im, which is the secret Pranava Mantra. Further, following it, he utters loudly Om, so that it may

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334 chandodarzanama be heard. That is also an onomotopoeic vowel. It contains three parts, a, u, m. He is indeed Akshara that is the word OM. Akshara also means indestructible. It is self-expressive Vak and indicates Brahma, the supreme. Thus says the Veda. He is such Purusha, the supreme of all supreme things. He is perfect: Cf. "All the Rks (Vedic mantras) are in Akshara, the indestructible existence, who is in the highest sky" (Rg. I-164-39). Further, " The single syllable Om is Brahma" (Mahanarayanopanishad 15-1). " This Aditya is indeed Brahma. He is Pranava. He comes repeating Om" (Chhand. Up. 1-5-1). "Now from the view point of the inner soul, the chief of the vital airs is to be meditated upon, as Udgitha. He comes uttering Om" (Chhand. Up. 1-5-3). caturthI Rk / ya I svareNa sa~ svarazchandA~syanusvaratyUco yajU Si ca sAmAni || yo vA vizva chAdayatIha cchandobhiH parasmAt puruSaH sa pUrNaH paramaH // 4 // padapAThaH- yaH / Im iti| svareNa / sam'svaran / chandA~si / anu / svarati / RcaH / yjuussi| ca / sAmAni // yH| vA / vizvam / chAdayati / iha / chandaH'bhiH / parasmAt / purussH| saH / pUrNaH / paramaH // He, while muttering the syllable Im, utters the Vedic mantras in metres, namely, the Rks, Yajus and Samas. He covers the whole universe as it were with metres (Vedic mantras ) indeed. He is Purusha, the supreme of supremes and is perfection itself. anvayabhASyam / ya: cetanaH AtmA I iti sUkSmatamena svareNa pUrNabindurUpeNa tatsahitena vA vAmAkSisattvena virATsa kazaktibIjAkSaramantreNa chandAMsi gAyatryAdIni Adau sa~svaran kevalena svararUpeNa ucchasan , tata: tAnyeva chandAMsi anusRtya punaH RcaH chandasvatI: sasvaravatI: mantrarUpA: vAca: svarati prakAzayati, uta api ca yajUMSi chandasvanti sAmAni ca svaraNena utsRjati, yazca puna: iha prapaJce tereva chandobhiH gAyatrAdibhiH tathA chandasvadbhireva

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chandodarzanama 335 RgAdibhiH mantraiH vizvaM chAdayati rakSaNArthaM kavacavat iti bhaavH| saH parasmAt paramaH zreSThatamaH pUrNaH puruSaH sa eva chandaHpuruSaH iti // COMMENTARY--SUMMARY TRANSLATION He is Atma, the intelligent energy full of Im, the subtlest vowel which is like a point. With that or with the seed-letter indicating cosmic force, he expressed at the beginning the metres Gayatri etc. He breathed them out as mere sounds. Then, following the same metres, he manifests the Rks, Vedic mantras, which are full of metres and accents. Further, he utters the metrical Yajus and Samas. With those Vedas, the Rks, and others, he covers or protects this universe. He is the supreme of supremes and is perfect. He is Purusha, Purusha of the Vedas. paJcamI Rk / ya I svara stisro vyAharatIha bhUrbhuvaH svarvAco ya u samucrsan | yo mimAya vidheT bhuvanaM vAgbhiH parasmAt puruSaH sa pUrNaH paramaH // 5 // padapAThaH - yH| Im iti / svaran / tinaH / vi'Aharati / iha / bhUH / bhuvaH / svariti svaH / vAcaH / yaH / Um iti / sam / ut'zvasan // yH| mimAya / tridhA / it / bhuvanam / vAbhiH / parasmAt / puruSaH / sH| pUrNaH / paramaH // He, while murmuring Im and breathing out, *utters the three words, Bhuh, Bhuvan and Svah. With these words he measured the universe in three ways. He, the Purusha is the supreme of supremes, and is perfect. anvayabhASyam / yaH AtmA cetanaH I iti mantrAkSararUpAM parAM vAcaM svaran tenaiva ca svararUpeNa samyaktayA ucchRsan tathA prANasattvena tena ucchrAsarUpeNa iha AkAze bahiH - brahmANDe "bhUH bhuvaH svaH" iti tisraH vAcaH vyAharati vAgrapeNa uccarati, ata eva tAsAM vyAhRtisajJA'pi vede prasiddhA, yazca punaH vAgbhiH tAbhireva vyAhRtibhiH bhuvanaM idaM samagraM brahmANDaM

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336 chandodarzanam tridhA-it tridhaiva bhAvena mimAya vibabhAja, sarvabhUtAzrayIbhUtaM kalpayAmAsa iti bhAvaH, saH parasmAt asmAt sarvasmAd bhuvanAt paramaH paratamaH tribhuvanAdhiSThAnasattvaH paramavyomAtmakaH pUrNaH pAramaizvaryAdibhiH sarvaiguNe: sampannaH anyUnasattvaH sa puruSo bhavatIti || COMMENTARY-SUMMARY TRANSLATION This Atma is the intelligent energy. He utters Im. it is the Vak, the supreme power in the form of a letter or mantra. He breathed out and with the force of that breath in the sky which is the macrocosm, he uttered the three words " Bhah, Bhuvah and Svah." They are uttered and therefore they are called vyahrtis, utterances. Again with these words, he divided this whole universe into three divisions, so that it may become the refuge of all the beings. The three divisions are, this solid earth, the vacant space surrounding the earth and the sky beyond. He is supreme of all the supremes. He is the essential substance which supports these three worlds. He pervades the sky. He, the Purusha being perfect has no want. SaSThI Rk / yo vA vyAhRtibhirevedaM tisRbhiH pRthivIM cAntarikSaM ca divaM bhuuyH|| ya imAni trI bhuvanAni vimame parasmAt puruSaH sa pUrNaH paramaH // 6 // padapAThaH - yaH / vA / vyAhRti'bhiH / eva / idam / tisR'bhiH / pRthivIM / ca / antarikSaM / ca / divam / bhUyaH // yH| imAni / shrii| bhuvanAni / vi'mame / parasmAt / puruSaH / saH / pUrNaH / paramaH // He created indeed, with these three vyahrtis (utterances ) this earth, midair and the sky. He measured out these three worlds. He is the Purusha, the supreme one of all the supremes, and he is the perfect one. anvayabhASyam / ___ yaH AtmA cetanaH puruSaH tisRbhiH tAbhireva vyAhRtibhiH "bhU bhuvaH svaH" iti etAbhireva iMda vizva vimame, svIyaiH tribhiH padaiH samAnaM bhAvayAmAsa iti tadarthaH, "ya idaM dIrgha prayataM sadhasthameko vi mame tribhirit padebhiH" (R. maM. 1-14 -3) iti RGmantra

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chandodarzanama 337 varNo'pi tametamevArthaM samarthayati || tena ca bhUyaH punarapi pRthivIM imAM avamA antarikSa madhyamaM sandhirUpaM divaM amuM lokaM uttamaM bhuvanaM ca nAmabhiH rUpaizca trItrINi bhuvanAni vimame vizveSAM bhUtAnAM tathA prANabhRtAM sthAvarajaGgamarUpANAM kRmikITAdInAM jantUnAM mAnavAntAnAM tathA divyAnAM devatAtmanAM ca pratiSThAyai trINi sthAnAni kalpayAmAsa iti AzayaH || saH tAdRza: kalpanAtItaH parasmAt paratama: tAvatsattvamahattvAdibhiH vibhUtibhiH pUrNaH sa: paramaH puruSa: eva bhavitumarhatIti hRdayam // asmin viSaye tredhA RGmantravarNo'nuzrUyate | tathA hi" etAvAnasya mahimA'to jyAyAzca pUruSa: | pAdo'sya vizvA bhUtAni tripAdasyAmRtaM divi " (R. maM. 10-90-3) iti || "tAvAnasyaHmahimA tato jyAyAzca pUruSaH" (sAma.6.20) "tAvanto asya mahimAnastato jyAyAzca pUruSaH" (atharva saM. 19-6-3) iti tu AtharvaNIye || tatra // etAvAnasya mahimA" iti tanmahattvasya pratyakSato vizvavibhUtiyogena nirdeshH| " tAvAnasya mahimA " iti ca tasya mahimnaH vizvataH paratvenopadezaH ! "tAvanto asya mahimAnaH" iti tu parokSasiddhasyApi tanmahattvasya bahudhA bhAvena saMstutiH anantatvopavarNArthA iti vizeSaH // catuSpAttvaM jyAyastvaM paramatvaM yathAzrutaM sarvatrApi tat samAnameveti hRdayam // COMMENTARY-SUMMARY TRANSLATION He is Atma, the intelligent energy. With those three vyahrtis, he created this universe. The vyahrtis are Bhuh, Bhuvah, and Svah. He measured the three worlds means he made them equal to his three steps. Cf. "He, with his three steps measured this extensive universe, which he himself has created and fixed" (Rg. I-144-3). By measuring this earth, mid-air, the middle one and borderland, and that sky, which differ in both name and form, he created the abode of all beings from worms and insects to human beings and the celestial gods. Such an unimaginable power is the supreme of all the supremes. He is full of all virtues like strength, greatness etc. He is Purusha. A Rk mantra, used in the other two Vedas also, may be cited. "This much is his greatness. Therefore, this Purusha is great" (Rg X-90-3). "That much is his greatness. Therefore Purusha is great" (Sama 6-20 ). "So mighty and extensive is his greatness. Therefore, Purusha is great" ( Atharva 19-6-3). The word 'Etavan' indicates his greatness as visibly evident by his universal glory. Again 'tavan' with reference to his greatness, indicates that his greatness is beyond this universe. Tavantah' also indicates that his greatness, though invisible,is praised in diverse ways in order to describe his infinity. His greatness and supremacy are the same everywhere. CD.43

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338 chandodarzanam saptamI Rk / yo agniM vAyumAdityaM ca citibhi mbhiAhRtibhini dadhe padAni // jyotiSpadAni yo bhuvaneSvadhIndraH parasmAt puruSaH sa pUrNaH paramaH // 7 // padapATha :- yH| agnim / vAyum / Adityam / ca / citi'bhiH / vAbhiH / vyAhRti'bhiH / ni / dadhe / padAni // jyotiSpadAni / yaH / bhuvaneSu / adhi / indrH| parasmAt / puruSaH / sH| pUrNaH / paramaH / / He, by the powers of his intelligence, by the power of speech and by the power of (three) vyahrtis, placed three steps in the form of Agni, Vayu and Aditya. Again, he planted the steps of light in the three worlds. He is Indra, the supreme of all supremes, the Purusha who is perfect. anvayabhASyam / yaH AtmA svayaM cetanaH puruSaH kevalaH san cittibhiH cicchaktibhiH caitanyajyotiSkalAtmikAbhi: vAgbhiH vyAhRtirUpAbhizca saha agniM vAyuM AdityaM ceti trINi padAninidadhe sthApayAmAsa, yazca punaH tAnyeva jyotiSpadAni adhidaivatasattvapUrNAni triSu bhuvaneSu pRthivyantarikSAsthAneSu antaH adhiSThAnarUpeNa tadAdhipatyena ca nidadhe // saH indraH pAramaizvaryAdisarvaguNaparipUrNaH parasmAt jyotirmayAt daivatAt sarvasmAdapi paramaH paratamaH pUrNaH puruSaH eva bhavitumarhatIti // COMMENTARY-SUMMARY TRANSLATION Atma being himself pure consciousness, established through the powers of intelligence, of speech and of the three vyahstis, three steps in the form of Agni, Vayu and Aditya. Again, he planted steps of light in the three worlds, earth, mid-air and sky, as their (Agni, Vayu and Aditya ) basic seats. He is above all the gods who are full of light. He is Purusha and the perfect one. aSTamI Rk / yo vA vidyutaH paraH san sahasendro vidyata evA jajAna vizvametat /

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chandodarzanam yo bhU'tAni' sa'sru'te' jyoti'SA''ntaH para'smAt puru'Sa'H sa pU'rNaH pa'ra'maH // 8 // padapAThaH yaH / vA / vidyuta'H / paraH / san / saha'sA / indraH / vidyuta'H / eva / A / ja'jana' / vizva'm / e'tat // yaH / bhUtAni / sam'kurute / jyoti'SA / a'ntariti' / para'smAt / puru'SaH / saH / pUrNaH / paramaH // - Indra being beyond and greater than lightning, he is the Lord of lightning. He created this universe from lightning itself. He purifies all beings with the help of the light within. He is the supreme of supremes, the Purusha is perfection itself. 339 anvayabhASyam | yaH svayaM vidyudAtmakaH tatazca paraH san sadrUpaH paraH sarvebhyaH zreSThaH sahasA Atmabalena sa indraH IzAnaH pAramaizvaryapUrNaH san vidyutaH sakAzAt idaM vizvaM prajajJe janayAmAsa tatha svayameva saH vidyutaH vizvarUpeNa bhavirbabhUva // yazca punaH eteSu sarveSu antarhitaH san jyotiSA svena imAni bhUtAni saMskurute pratikSaNaM paripAkena nUtanAni sambhAvayati, AtmasAt karotIti bhAvaH || saH parasmAt sarvasmAdapi vidyudAdeH paramaH zreSThaH puruSaH iti // COMMENTARY-SUMMARY TRANSLATION He is himself of the nature of lightning. But he is beyond lightning and superior to lightning and the best of all. He, by his own glory, is Indra, the ruler by his own might. From this lightning, he created this visible universe. Or, he is himself lightning and as such with the help of the light of lightning only, he manifested himself as this universe which is full of variety. Again, he is within all beings. He is there as the Lord and makes them new (renew them) every moment by developing and maturing them with his light. He makes them like himself. He is beyond all lights like lightning etc. He is Purusha and is perfect. navamI Rk / yaH pra'jA'nan aja'nya'H san ama'ya' yo vizvathA rAja'te'ntarya ekaH // yo vA' sva'rAT sa'mrAD vi'rAD vibhuH prabhuH para'smA'tpuru'Sa'H sa pU'rNaH pa'ra'maH // 9 //

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340 chandodarzanam padapAThaH - yaH / pra'jAnan / ajanyaH / san / amartyaH / yaH / vizva'rthA / rAjate / antariti / yaH / ekaH // yaH / vA / sva'rAT / samrAT / virAT / vi'bhuH / pra'bhuH / parasmAt / puruSaH / sH| pUrNaH / prmH|| dazamI Rk / tat tai bhagavan indra puruSAtman saMvidA'yaM tapasyan anu turIyam // padaM pazyAmi darzataM samparItaM tat pagmaM jyotirvizvasya darzayat // 10 // padapAThaH - tat / te / bhaga'van / indra / puruSa / Atman / sam'vidA / ayam / tapasyan / anu / turIyam // padam / pazyAmi / darzatam / sam / pri| itam / tat / paramam / jyotiH| vizva'sya / darzayat // // iti SaSTe'nuvAke dvitIyaM puruSasUktam samAptam / / These two Rks have occurred earlier at the end of the fourth hymn in the fifth section and have been commented upon. Thus ends the Second hymn in the Sixth Section.

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chandodarzanama 341 atha tRtIyaM puruSasUktam / anuvAkaH 6 / sUktam 3 | RcaH 1-16 / puruSaH san amRta AtmA SoLaza, daivarAto vaizvAmitraH, puruSaH, jagatI / Now this Purusha Sukta, Third in the Sixth Anuvaka Section VI, Hymn 3, Riks 1-16- PURUSHA This hymn beginning with 'Purushah san Amsta Atma' contains sixteen Rks. Daivarata Vaisvamitra is the seer, Purusha is the god and the metre is Jagati. ___ atha prathamA Rk / puruSaH san amRta AtmA pracetano yo vizvathA rAjate bhUtibhirekaH // yo vA svarAT samrADU virAD vibhuH prabhu stapasA dhIbhiH puruSaM taM prapadye // 1 // padapAThaH - puruSaH / san / amRtaH / AtmA / pra'cetanaH / yH| vizva'thA / rAjate / bhUti'bhiH / ekaH // yaH / vA / sva'rAT / samrAT / virAT / vi'bhuH / pra'bhuH / tapa'sA / dhIbhiH / puruSam / tam / pra / padye // Being the Purusha, he is the immortal Atma and the mighty conscious energy. He is all alone and shines everywhere in all forms, full of glory. He shines by himself. He is the supreme lord and is all.pervading. I attain him by means of meditation and by the reasoning process. anvybhaassym| yaH svayaM puruSa: puruSasattvaH vizvamUlabIjAtmakaH amRtaH kSaya-vikArAdirahitaH san satsvarUpaH nityasiddhaH AtmA vyApakaH pracetanaH caitanyaikasattayA vidyamAnaH jJAnAtmakaH anAdisiddhaH svayaM prajJAtA iti bhAvaH, yaH ekaH svayaM eka eva san vizvathA bhUtibhiH vaizvarUpeNa vitatAbhiH zaktibhi: vibhUtibhizca rAjate dedIpyate, yazca svarAT svayamprakAzaH samrAT sArvabhaumaH virATa vizvarUpa: vibhuH vyApakaH prabhuH adhipati: taM tAdRzaM yathoktalakSaNaM paramaM puruSaM dhIbhiH tatpreritai: dhIndriyaiH dhiyAM yogena ca tapasA antarvimarzana prapadye aparokSataH prApnomi sAkSAtkaromIti bhAvaH ||

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342 chandodarzanama COMMENTARY-SUMMARY TRANSLATION He is himself the Purusha, the very seed which is the original cause of the universe. He is immortal, he does not change the least due to either waste or transformation. He is the very spirit of existence and is eternally existent. He is Atma, the pervader and conscious energy. He is all alone as conscious energy. Being omnifarious, he shines with powers which can pervade all kinds of forms. He is self-luminous. He is an emperor. He is omnifarious. He is a pervader. He is the lord. I attain this Purusha whom I have described by meditation and my reasoning faculty. I realise him within myself. dvitIyA Rk / puruSo yo divyo jyotirAtmA parastapasA''tmani dyotate'ntarajasram // yo vA pratyaG cittI sasti puruSvadhi tapasA dhIbhiH puruSaM taM prapadye // 2 // padapAThaH- puruSaH / yaH / divyaH / jyotiH'AtmA / paraH / tapa'sA / Atmani / dyotate / antariti / aja'sram / / yaH / vA / pratyaG / cinI / sasti / puruSu / adhi / tapa'sA / dhIbhiH / puruSam / tam / pra / padye / / The Purusha is divine light, the light itself and the Soul-supreme. He shines constantly within himself and by himself by means of meditation. He resides within all as the inner-Soul full of the power of consciousness. I attain him with meditation and by thinking and reasoning. anvayabhASyam / yaH puruSaH divyaH devatAsvarUpa adhidevatatattvasiddhaH jyoti: caitanyajyotiHsvarUpa: AtmA AtmavasturUpaH athavA jyotirAtmA jyoti zarIra:, para: sarvasmAta prakRSTataraH parokSasattvasiddhaH, Atmani svasminnevAnta: tapasA pratyaGmukhena nirviSayAtmakena vimarzasattvena ajasraM nityaM avicchinnadhArayA dyotate svayaM prakAzate ananyasattayA rAjate iti yAvat | yazca strayaM eka eva san ekarUpa: ekasattvazca pratyaG pratyagAtmamvarUpaH citI cityA cetanA kazaktyA nijayA puruSu bahuSu sasti svapiti sIdati, tathA adhiSThita: san adhyAtmasattvena sarvAdhiSThAnAtmako bhavatIti tadarthaH, ata eva saH puruSaH iti upadizyate, pratijJAyate ceti //

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chandodarzanam 343 asmin artha mantravarNoM bhavati medhAtitherAyaH - "goSA indo nRSA asyazvasA vAjasA uta | AtmA yajJasya pUrvyaH (R. maM. 9-2-10) iti || taM tAdRzaM puruSaM dhIbhiH tasyaiva karaNarUpAbhiH, tathA tapasA tAsAM dhiyAM yogena AntayeNa saMyamena dhAraNA-dhyAnasamAdhisattvena-aparokSata: prApnomIti // etena dhiyAM yoge saH puruSaH svayameva svarUpeNa samudetIti sidhyati / / asmin arthe RmantravarNoM bhavati medhAtitherAyaH "yasmAdRte na sidhyati yajJo vipazcitazcana | sa dhInAM yogaminvati" (R. maM. 1-18-7) iti || COMMENTARY-SUMMARY TRANSLATION Purusha is of the nature of a celestial being, a god. He is the presiding principle in all. He is light and has the body of light. He is the best of all and prevails everywhere by the very power of being beyond all. Within himself, he is the indwelling soul; he shines continuously with pure consciousness turned inward. He shines without the help of any other outside agency. He is alone, he is the only one form, one existence and is the very indwelling soul of all, and he is the very basis of all. Therefore, he is Purusha dwelling in all. He is described as such in the Vedas. Cf. Medhatithi says: "Oh Moon, you are in the cows, children, horses and food. You are the ancient soul of all activities in the form of sacrifice" (Rg. IX-2-10). I realise him with inner restraint in the form of concentration, meditation, and union with him. By this it is meant that he reveals himself to one whose senses are controlled. Cf. Again Medhatithi says in this connection: " The sacrifice of even the learned cannot be fruitful without him who shines wherever there is concentration" (Rg. I-18-7). tRtIyA Rk| puruSo yo vizvavedA bRhaspatiyo vizvazaktiH sahasvAn yo vizvakarmA || satyamantro yo vizvakAmaH satpatistapasA dhIbhiH puruSaM taM prapadye // 3 // purussH| yH| vizva'vedAH / bRhsptiH| yH| vizva'zaktiH / sahasvAn / yaH / vizvakarmA // satya'mantraH / yaH / vizva'kAmaH / sat'patiH / tapa'sA / dhIbhiH / puruSam / tam / pra / padye // padapATha :

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344 chandodarzanama Purusha is the omniscient Bphaspati. He is all-powerful and mighty. He is capable of creating the universe and of doing everything. His words will come true. He is capable of entertaining all desires. He is the lord of all existence. I attain that Purusha by means of meditation and intense thinking. anvayabhASyam / yaH puruSaH vizvavedA: vizvavettA sarvavedasattvapUrNaH sarvavedAvirbhAvahetubhUtatvAt , bRhaspatiH bRhatyAH vAcaH adhipatiH, yazca vizvazaktiH sarvakriyAzaktipUrNaH, sahasvAn balavAna , yaH vizvakarmA sarvakarmakArakaH sarvakarmakartA ca, satyamantra: satyasaGkalpaH satyapratijJaH satyavAksattvapUrNaH, yaH vizvakAma: sarvacchAzaktiyuktaH pUrNakAmazca, satpatiH savaSAM sahastUnAM adhipatiH kevalaH sadAtmakaH asti, taM tAdRzaM puruSaM dhiyAM yogena tapasA ca AntaryeNa saMyamena prapadye aparokSataH sAkSAtkaromIti | tadidaM sarvasAmaramyayogena tatsamanvayena yogena puruSasya tasya mahattvaM tathA tatprAptitattvaM ca pratipAdyate // COMMENTARY-SUMMARY TRANSLATION Purusha is omniscient. He is full of that intelligent power which manifests itself as all the Vedas. He is Brhaspati, the lord of Vak which is allpervading. He is omnipotent. He is mighty. He is a Visvakarma because not only he makes all to do all the works, but also he himself is the doer of all works. He is a Satyamantra, that is one whose word, whose resolves and promises are never fruitless. He is full of the substance of true speech. He is full of powers of entertaining all kinds of desires, at the same time all his desires are fulfilled. He is the lord of all existence, because he is existence itself. I attain that Purusha, by the concentration of all intellectual powers and by meditation as well as self-restraint. That means, I realise him, through inward identification and by synthesising all powers for attaining him. caturthI Rk / yo vA vizvametad rUpamati rikto yaH parasmAt san apAt pUruSaH paraH // vizvebhiryaH puruSairna prati padyate tapasA dhIbhiH puruSaM taM prapadye // 4 //

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chandodarzanama 345 padapAThaH - yaH / vA / vizvam / etat / rUpam / ati / riktaH / yaH / parasmAt / san / apAt / puruSaH / paraH // vizvabhiH / yH| puruSaiH / na / prati / padyate / tapa'sA / dhAbhiH / puruSam / tam / pra / padye // He, the Purusha, indeed transcends this universe. He is superior to all divinities. He is the perfect Purusha, without any divisions. He is not attainable by any person. I attain that Purusha by meditation and by the reasoning power. anvybhaassym| yaH puruSaH evaMvidhena vizvasamanvayena vizvarUpo'pi etat vizvaM rUpaM sarUpaM ca samastaM jagat vastujAtaM ati riktaH atItaH etasmAt sarvasmAt atiriktaH yazca parasmAt paratarAt divyavastunaH devatAtmanaH adhidaivatasattvayuktAdapi para: paratama: zreSThatamaH bhavati, tathA ya: apAt aMza-pAdarUpAdivizeSarahita: pUruSa: kevalaM cetanAtmakaH, yazca vizvebhiH pUruSaiH vizve: devamAnavaprabhRtibhiH baahydRsstty| na prati padyate na jJAyate nApi prApyate tasya pratyagAtmasvarUpatvAt parokSatvAceti, taM tAdRzaM paramaM puruSaM dhIbhiH antarAtmasattvAbhiH tathA pratyaGmukhAbhiH tapasA AntaryeNa kevalena nirviSayAtmakena vimarzana antaniSThArUpeNa prapadye tAdRzena anubhAvena svamevAntaryAmiNaM prApnomIti || tadidaM vyatirekeNa vizeSAdirahitasya tasya tadbhAvenaiva pratipattiH bhavituM arhatIti yujyate, tadanurUpameva tapaH sAdhanaM adhyAtmatattvasiddhaM tathA sAdhyaM ca antaniSThAtmakamupadizyate // COMMENTARY-SUMMARY TRANSLATION That Purusha though omnifarious and one with all things, still transcends this manifest universe, this whole world He is the presiding deity over all the superior celestial deities and at the same time he transcends them. He is indivisible and without any parts He is Purusha, the purest form of energy. None of the beings, nor any of the mortals or immortals can get at him. They cannot even know him, because he is deep within their hearts. I attain that supreme Purusha, by means of my concentrated intellect turned inward and by pure meditation without any particular object or desire. I get at him, who is the guide within (Antaryami ) by such an exercise of mental powers. By contrast, he who is beyond all desires and attributes can be attained by meditating along that line only, that is, by unmotivated concentration on the supreme Purusha. CD-44

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346 chandodarzanam paJcamI Rk / arUpaH san vizvarUpo yo'bhyudagAdatanUryo vizvatanUzcitIpatiH // amukho yo vizvathA mukhenApata stapasA dhIbhiH puruSaM taM prapadye // 5 // padapAThaH - arUMpaH / san / vizva'rUpaH / yaH / abhi / ut / agAt / atanUH / yaH / vizva'tanUH / citi'ptiH|| amukhaH / yaH / vizva'thA / mukhena / A'pa'taH / tapa'sA / dhIbhiH / puruSam / tam / pra / padye // Though he is himself without any form, the Purusha manifested himself in multimillion forms. Bodiless himself, he manifested himself with the universe itself as his body and as the lord of all living beings. He has no face as such but he pervades all with the universe itself as his face. I attain that Purusha by means of meditation and concentration of my intellectual powers. anvybhaassym| ya' paramaH puruSaH svayaM arUpa: rUpa-rekhA AkArAdivizeSarahitaH, sRSTeH Adita: san kevalaM sanmAtra: tathA'pi vyAptyA vizvarUpa: vizvavibhUtiyogapUrNa eva san abhita: Abhimukhyena pratyakSa udagAta uDhiyAya, iti anuzrUyate, loke sAmAnyataH vede tu vizeSataH tatprasiddhirastIti // ya: atanUH svayaM azarIraH. tathA'pi vizvAnvayena saH vizvatanUH vizvazarIraH tadvibhUtiyogasattvena sampannaH, citipatiH sarveSAM sacetanavastUnAM cetanAnAmapi adhipatiH, cetanAdhyakSo bhavatIti yAvat // amukhaH svayaM mukhAdibhiH avayavaiH virahitaH, tathA'pi vizvathA-vizvatomukhena uditaH sarvatra vyAptaH pUrNasattvena nijena ApRta: samantAt pUrNaH san babhau // asmin arthe aupaniSado yajurmantravarNaH prasiddhaH - " vRkSa iva stabdho divi tiSThatyekastenedaM pUrNa puruSeNa sarvam" (nA. u. 10-4) iti // taM tAdRzaM paramaM puruSaM tapasA AntayaNa vimarzena bAhyena saMyamena ca dhIbhiH pratyaGmukhAbhiH savRttikAbhi: prApnomIti || evaM vizvasamanvayena tadvayatirekeNa ca iti lokavailakSaNyena sattvena pratipAdita:tathA vidyamAno'pi saH svasvarUpAt na pracyavate iti tadetadeva tasya viziSTaM sattvaM tadananyasAdhAraNamiti vaidikaM divyaM paramaM siddhAntatattvam ||

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chandodarzanam padapAThaH COMMENTARY-SUMMARY TRANSLATION The Purusha, the supreme, has no particular form of his own ; he is formless. At the beginning of creation, there was mere existence; he manifested himself by creation and pervasion of all forms. That is what we generally hear in the world, and the Vedas specifically mention it. He has no body of his own, but being fully identified with this universe, he has this universe itself as his body. Having the capacity to pervade everything he is the lord of all energy and of all the things having energy. He has no limbs like the face etc., but be has manifested himself in the universe which is full of faces. He fills everything with his fullness. Cf. "All this universe is filled with that Purusha who stands still and straight like a mighty tree in the heavens " (Nar. Up. 10-4). Thus both by identity with the world and by difference from the world, he shows his uniqueness and is described as the unique Purusha. Though he is quite different from the worldly things, his nature remains unchanged. That is why the Vedas describe him as uncommon and quite different in nature from the created world. SaSThI Rk / . vi'izvazo'So' yo bhUma'sattvA mahIyAn vi'izvaca'kSuH prati' uttamaH sahagya yo vA vizvapati pracetanastapasA dhIbhiH puruSaM taM prapadye // 6 // 1 347 vizva'zIrSaH / yaH / bhUma''sattvA / ma'hI'yAn / vizva'cakSuH / prati / sam'dRk / yaH / uttamaH // yaH / vA' / vizva''pAt / atIta / pra'cetana'H / tapaisA / dhIbhiH / SuruSam / tam / pra / padye // He has infinite heads. He is full of the essence of all greatness. He is mighty. He has infinite eyes. He is the best among those who have vision. He has infinite legs, and he is the greatest of life-givers. I attain him, by virtue of meditation and intense thinking. anvayabhASyam / yaH puruSaH vizvazIrSaH vizvazirAH atra zIrSazabdaH mukhavAcako'pi bhavitumarhati, tena vizvamukhaH ityartho labhyate, vizvazabdaH anantArthakaH, ataH eva " vizvatomukhaH iti 99

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348 chandodarzanama mantrArthana samAno bhavati, athavA "zIrSaM zarIraM taduttamAnAtvAt, tena vizvazarIra: " ityartho'pi sampadyate / zirasi patite zarIraM patitaM ityucyate, tathA zarIre patite ziraH patitamiti vadanti, vizvavyAptireva tasya vizvazirastvaM vizvazarIratvaM ca bodhayatIti, ya: bhUmasattvaH vizvavibhUtisattvapUrNaH bhUmAtmasvarUpaH, ata eva mahIyAn sarvebhyo'pi mahattamaH pUjanIyeSu zreSThatama , yazca vizvacakSuH sarvadakasattvapUrNaH vizvasAkSI jagaccakSuriti yAvat // vizvAdhyakSaH iti ca tadarthaH sampadyate // tathA yaH puruSaH pratisanDak pratyaG sandraSTA svasvarUpasandarzI, ata eva uttamaH saMvabhyo'pi draSdRbhyaH zreSTha: draSdRtamo bhavati, atha vA uttamaH uttamalokAdhipatiH AdityAntaryAmI puruSaH vizvacakSuH susandag bhavati, sa evAyaM pratyak sattvenoditaH sarveSAM antarAtmA pratisandag iti anuzrUyate / tathA ca RGmantravarNo bhavati"susandRzaM tvA vayaM prati pazyema sUrya | vipazyema nRcksssH|| (R.maM. 10-158-5) iti // ya: vizvapAt sarvapAdasattvaH sarvatra sarvadA gamanAdizaktiyuktaH atati sAtatyena gacchati, athavA vizvameva yasya pAdaH aMzarUpaH vinyAsarUpazca bhavitumarhati, "pAdo'sya vizvA bhUtAni" (R. maM 10-90-3) iti tadanuzravaNam // gItAsmRti: idameva anuvadati, "viSTabhyAhamidaM kRtsnamekAMzena sthito jagat" (bha. gI.) iti // yazca pracetanaH kevalaM prakRSTacetanAsattvapUNaH asti, taM tAdRzaM paramaM puruSaM dhIbhiH tadanurUpAbhiH vyApakasattvAbhi: tapasA tadyogAnucaritena antaIksattvena vimarzena prapadye aparokSata: prApnomIti | atrAyaM vizeSaH-tasya puruSasya vizvazIrSatvAdivibhUtitattvAvabodhe RGmantravarNa: bhavati-"vizvatazcakSuruta vizvato mukho vizvato bAhuruta vizvataspAt "(R.ma 10-81-3) iti | " sahasrazIrSA puruSaH sahasrAkSaHsahasrapAt" (R. maM 10-90-1) iti ca / tatra sahasrazabdasya "sahasrazaH sahasradhA" iti bahudhAbhAvena tadanuzravaNAt tathA asaGkhyAtattvena anantatvAdyarthena vizvaparyAyatvAbhyupagamAcca vizvArthatvamaGgIkriyate, "sahasrANi sahasrazo ye rudrA adhi bhUmyAma " ( yaju. saM.) " sahasradhA mahimAnaH sahasram" (R.ma.10-114-8) " asaGkhyAtA sahasrANi ye rudrA adhi bhUmyAm " (zu. ya. saM.) ityAdIni tAdarthyamevopavarNayanti || asminnartha aupaniSadaM brAhmaNavacanamapi bhavati- "yuktA hyasya harayaH zatA dazeti ayaM vai harayaH ayaM cai daza ca zatAni ca sahasrANi bahUni ca anantAni ca0 / tadetad brahmApUrvamanaparamanantaramabAhyam ayamAtmA brahma sarvAnubhUrityanuzAsanam" (bR. u. 2-5-19) iti || tathA aupaniSadamArca darzanamapividyate - tadetahacA'bhyuktam - "vizvarUpaM hariNaM jAtavedasaM parAyaNaM jyotirekaM tapantam | sahasrarazmiH zatadhA vartamAna: prANaH prajAnAmudayatyeSa sUrya: "(pra. u. 1-8) iti // " sarvata: pANipAdaM tat sarvato'kSiziromukham | sarvataH zrutimaloke sarvamAvRtya tiSThati " (gI.) iti ca smRtiH // tadetad vyatirekArthatattve'pi samAnameva,

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chandodarzanama 349 391foqiat gaat aktai 954749a: A SCOTICI OT:" (1.3.3-88) sfa il "apAdane samabhavat so agre sva1rAbharat | catuSpAd bhUtvA bhogyaH sarvamAdatta H527 " ( 27878) sfa il ___ ityAdIni pramANavacanAni tasya paramapuruSasya anantatvAdiguNapUrNa mahimAnaM varNayanti iti // COMMENTARY-SUMMARY TRANSLATION Purusha has infinite heads. Siras' means face also, and so, we can say he has infinite faces. Thus it is equivalent to the mantra, which says that he has faces all-wise"; or Siras may mean the whole body, that being the best part of the body. So, it can also mean having infinite bodies. It is said that when the head falls, the whole body is fallen as it were and vice versa also. So, having infinite heads means, he is all-pervasive. He is Bhumasattvah, i.e. his glory fills the whole universe. Therefore, he is the mightiest of all. He is the best among those worthy of worship. He has infinite eyes: this means that he has the power to see all and everything. So, he is the over-lord of the universe. Again, he sees himself The Purusha who has infinite eyes, is the best of all the seers; he is the lord of the heavens. And he is the Purusha indwelling the Sun. The same Purusha being the indwelling spirit of all, is described as one who sees inward. Cf. "May we having the power to see within, see you as one seeing within. Oh, Sun, we with human eyes see your visible form also" (Rg. I-158-5) He has infinite legs This means, he has the power to go everywhere, and as such goes on continually, or it can be that he has the universe itself for his feet. And he can plant his feet firmly. Cf. "The whole universe is his one foot ( quarter)" (Rg X-90-3). The Gita also repeats this : "This whole universe, I pervade with but a fraction of mine." He is pure energy. There is a point here to note. There is a Rk to elucidate the magnificance of the Purusha who has infinite heads. "He has eyes all round; faces all round; arms all round; and feet all round" (Rg.X-81-3). Again " Purusha has innumerable heads, innumerable eyes, and feet innumerable" (Rg. X-90-1). The word 'sahasra' here means innumerable; numberless and infinity are other meanings, and it is used in the place of Visva. Cf. "On this earth there are thousands of Rudras in thousands of ways" (Tait. Up.). "The magnificence of the Purusha is thousand-fold in thousand forms" (Rg. X-114-8). "Thousands mean numberless." " Thousand means many and infinite" (Br. Up. II 5-19). Both the statements of the Rgveda and the Upanishads are further confirmed by another Rk quoted in the Upanishad. "Those who know the Sun know him as Omnifarious, Omniscient, the refuge of all pranas, the light par excellence, the one and the burning one. He has

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350 chandodarzanama thousand rays. He exists in hundreds of forms. He is the life of all living beings. He is the Sun who rises" (Prasn. Up. 1-8). And again, "He has hands and feet all round. He has eyes and heads and faces all round. He has ears all round He stands encompassing all and everything in the world." This holds good in the negative description of the Purusha also. Cf. "He has neither hands nor legs; but he is quick and catches hold of anything. He has no eyes, but sees everything. He has no ears, but hears everything" (Svetas. Up. III-19). "Being attributeless, at the beginning of creation, he pervaded the sky. Manifesting in multiforms, he made the whole universe as his own" (Athar. Sam. ). __saptamI Rk / puruSo'sau vizvabAhuryaH sahasvAn vizvazaktiyoM vizvakarmA mahasvAn // vizvakAmo yaH somasattvA manasvAra stapasA dhIbhiH puruSaM taM prapadye // 7 // padapAThaH - puruSaH / asau / vizva'rbAhuH / yH| sahasvAn / vizva'zaktiH / yaH / vizvakarmA / mahasvAn / vizva'kAmaH / yH| somaM'sattvA / manasvAn / tapasA / dhIbhiH / puruSam / tam / pra / padye // This Purusha has arms all round. He is mighty. He is Omnipotent. He is capable of infinite work and therefore he is very great. He is full of infinite desires He is the essence of all that is sweet and tasteful. He has a mighty mind. I attain that Purusha by meditation and by intense thinking. anvayabhASyam / yaH asau viprakRSTaH paraH puruSaH vizvabAhuH sana sahasvAn balavIryAdisarvakriyAzaktikA bhavati, ata eva " vizvato bAhu." "vizvato hasta:" iti ca anuzrUyate (R.maM. 10-81-3) (tai. saM. 4-2-6-4) tasyaitadaupaniSadaM brAhmaNAnuvacanam ,-" sarveSAM karmaNAM hastau ekAyanam" (bR. u. 4 5-12) iti / "sahasrabAhuH puruSaH" (athava sa 196-1) iti || AtharvaNIye sahasrazabdena saha yogena tadvAhunidazaH || yaH sahasvAn indraH iti zrUyate, rudra iti ca tavaidyutAtmatattvasAmAnyAt // tatra

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361 chandodarzanam "bAhuvorbalam" (nA. u. 16) iti bAholakarmayogaH, "sahasrANi sahasradhA bAhuvostava hetayaH / tAsAmIzAno bhagavaH parAcInA mukhA kRdhi " (tai. saM.) iti bhagavataH rudrasya bAhvoH balAdisarvakriyAzaktimattvaM tathA tadIzitRtvaM ca anuzrayate / tat sarvamapi balakarma indrasyaiveti gamyate RmantravarNAta, tathAhi- "indrasya bAhvobhUyiSThamojaH // ___"balavijJA ya: sthavira: pravIraH sahasvAn vAjI sahamAna ugraH" (R. ma.10-103-5) " gotrabhidaM govidaM vajrabAhuM jayantamajma pramRNantamojasA" (R. maM. 10-103-6) iti ca // " indro me bale zritaH" (te.) iti ca yajuH || yazca vizvazaktiH sarvazaktipUrNaH, vizvakarmA sarvakarmakartRtvazaktipUrNaH, ata eva mahasvAn tejasvAn ojasvAn, tadetad vidyudAtma rudriyaM sattvaM bhavati // " na vA ojIyo rudra tvadasti" (R. maM 2-33. 10) iti tadanuzravaNam || tejomayasya sUryAdeH sarvakarmapravartakatvaM pratyakSasiddhameva, etena sUryendrarudrAditejovibhUtipUrNaH sa parama: puruSa: iti sidhyati // yaH somasattvaH somAdirasasvarUpaH cAndramasazca divya: manasvAn AdhyAtmakamAnasasattvapUrNaH, " candramA manaso jAtaH" (R. meM 10-90-13) iti tadanuzravaNam, "yo jAta eva prathamo manasvAn0 sa janAsa indraH" (R.maM. 2-12-1) iti ca tadanuzravaNAt yasya indrAtmatA anugamyate || yazca vizvakAmaH sarvatantrasvatantrecchAsaGkalpAdizaktipUrNaH, icchAyA: saGkalpa-bhAvanAdInAM ca manobIjasattvAta, "kAmastadane samavartatAdhi manaso reta: prathamaM yadAsIt" (R. maM. 10-129-4) iti mantravarNaH || "sarveSAM saGkalpAnAM manaH ekAyanam " (bR. u. 4-5.12) iti ca brAhmaNam || "kAma: saGkalpo vicikitsA dhIhI rityetat sarvaM mana eva" (bR. u.) iti ca tadanuzravaNam // taM tAdRzaM puruSaM dhIbhiH tAdRzIbhiH vyApakasattvamayIbhiH sarvadhIndriyavRttibhiH savatra vyAptAbhiH bhagavataH divyavibhUtisattvasamanvayena tathA bAhyabhautikaviSayebhya: anta: pratyupasaMhRtAbhiH tapasA tadbhAvAnuniratena AdhyAtmakena AntaryeNa alaukikena sAdhanena tadekaniSThayA ca aparokSataH taM svaM puruSaM prApnomIti // COMMENTARY-SUMMARY TRANSLATION This Purusha, the supreme, is really a very great one. He is above and beyond all. He is a Visva-bahu, that is, he is all arms, he can do anything. Cf. "He has arms all round" (Rg. X-81-3). "He has hands all round" (Tait. Sam. IV-2-6-4). Upanishads follow up with the statement, "For all the work to be done, the hands are the only means" ( Br. Up. IV-5-12). 'Thousand-handed is the Purusha" (Athar. Sam. XIX-6-1). Here is a reference to Purusha with Sahasra, that is innumerable or infinite hands. He is the possessor of strength. "There is strength in the arms." This

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352 chandodarzanam means strength is associated with arms. "Your two arms have thousands of weapons in thousands of forms. You are their lord." Thus it is heard that Bhagavan Rudra has two arms which are capable of doing all or anything and that he is the master of them all. All the work requiring strength is done by Indra only who is lightning itself. This is the inference. "The strength of the arms of Indra is the greatest." "He (Indra ) knows the strength of himself and others. He is the ancient one and He is a mighty hero. He can stand his enemies. He is fierce" (Rg. X-10-5). "I attain the breaker of the mountains, the obtainer of cows, the wielder of Vajra, the winner of battles, the destroyer of enemies with might" (Rg. X-103-6). "There is Indra in my might" says yajus. ___ And he is all-powered, that is full of all kinds of power. He can accomplish all works. So, he is full of glory and strength. This is the quality of Rudra. Cf." There is no one mightier than you, Oh, Rudra." It is obvious that Surya and others who are full of glory can impel or direct others to do things. So, that Purusha contains in himself all the greatness of Surya, Indra, Rudra and others, is established. He is full of the substance of Soma. He contains the very essence of the Soma plant and the moon which is celestial. He is of the same substance mind is made of. Cf. "Chandra (moon) was born of mind " ( Rg.X-90-13). He is independent in every respect being full of all desires, determination etc. as his desires and determinations etc. are the seed of mind. At the beginning, there was desire which was the seed of mind." The main refuge of all the determinations is mind only" ( Br. Up. IV-5-12). aSTamI Rk / puruSo yo yazo yajJapatirdivyo yajamAno'yaM yaSTA yazasAdhanaH // sarvahutaM yo yajJaM yajate sarva tapasA dhIbhiH puruSaM taM prapadye // 8 // padapAThaH - puruSaH / yaH / yajJaH / yajJa'pa'tiH / divyaH / yajamAnaH / ayam / yaSTA / yajJa'sAdhanaH // sarva'hutam / yaH / yajJam / yaja'te / sarvam / tapasA / dhIbhiH / puruSam / tam / pra / padye // The Purusha is Yajna or sacrifice. He is the heavenly lord of sacrifice. He is the house-holder who performs the sacrifice. He is the means for the

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chandodarzanam fulfilment of sacrifice. He performs all the sacrifices and he is also all that is sacrificed, he is all the oblations. I attain that Purusha by concentration of all mental powers and meditation. 353 anvayabhASyam | yaH paramaH puruSaH yajJaH svayaM yajJarUpaH yajJAtmA ca tathA yajJapatiH sarveSAM yajJAnAM adhyakSa:, divyaH devatAtmA sarvayajJAdhidaivatAtmasvarUpaH sarvaiH yajJaiH yajanIyaH samprApyaH iti yAvat--"yajJena yajJamayajanta devAstAni dharmANi prathamAnyAsan " (R. maM 10-90-16 ) iti tadanuzravaNam // 16 yazva ayaM AtmA yajamAnaH svayaM yajJakartA-- 'AtmA yajJasya pUrvyaH " (R. maM. 9-2-10) iti tadanuzrute: / yaSTA yaH svayaM yajJakRt, tathA yajJasAdhanaH yajJasAdhaka : yajJasiddhikAraNIbhUtaH iti yAvat || " yo yajJasya prasAdhanastanturdeveSvAtataH " (R. maM. 10-572) iti tadanuzravaNam // so'yaM yajJaH bahudhA anuzrUyate // " evaM bahuvidhA yajJA: vitatA brahmaNo mukhe " (bha.gI.) " dravyayajJAstapoyajJAH dhyAnayajJAstathApare | svAdhyAya - jJAnayajJAzca yatayaH saMzitavratAH" (bha.gI. ) iti // teSAM sarveSAM yajJAnAmapi cetanaH somasattvaH Atmaiva prathamaH yAjakaH yajJasAdhaka: svayaM bhavatIti sampadyate, 66 goSA indo nRSA asyazvasA vAjasA uta | AtmA yajJasya pUrvya: " (R. maM. 9-2-10 ) iti tadanuzravaNam // 99 66 66 yazca punaH asmin jagati sarvaM yajJaM vizvasRSTyAdirUpaM yajate svayameva nityamanutiSThati svakartavyatayA samAcarati tathaiva punaH sarvahutaM sarvasvahavanarUpaM pratyupasaMhRtilakSaNaM yajJamapi ya svayaM yajate sarvamedhasayajJasyApi sa eva yajamAnaH iti bhAva // dhIbhiH RtviksvarUpaiH sarvairapi AntaryaiH dhIndriyaiH tapasA tadyogena yajJAdirUpeNa taM puruSaM prapadye iti, etena saH paramaH puruSaH yajJaireva upaprApyaH iti gamyate // " yajJena vAcaH padavIyamAyan " (R. maM. 10-71-3 ) iti // " brahmAyaM vAcaH paramaM vyoma (R. maM. 1- 164-37 ) iti || 'yajJairatharvA prathamaH pathastate (R. maM. 1-83-5 ) iti // yajJenendravasA cakre arvAk " (R. maM. 3 32-12 ) iti || " ye yajJena dakSiNayA samaktA indrasya sakhyamamR tatvamAnaza (R. maM. 10-62-1) ityAdibhirmantravarNaiH saH paramaH puruSaH yajJenaiva samprApyaH iti upapadyate || sa ca yajJaH tathA yajJena tena yajanIya: divyo devatAtmA paramaH puruSaH api dhIyogenaiva prAptuM zakyaH iti pratIyate, " yasmAdRte na sidhyati yajJA vipazcitazcana / sadhInAM yogamivati (R. maM. 1-18-7 ) iti RGmantravarNe tadanuzravaNaM spaSTArthakam || yasmAt sadasaspateH sarvasabhAdhyakSAta puruSAd vinA jJAninaH api yajJaH na sidhyati | saH puruSaH dhInAM yogamanusRtya prakAzate iti tadarthaH // sa ca dhIyoga: AntaryavidvadyajJasambaddha eva | tasmina yajJe dhIndriyANAmeva vAkprabhRtInAM RtvikUmvarUpatvamanuzrUyate, - , tathA hi" tasyaivaM viduSAM yajJasyAtmA yajamAnaH zraddhA patnI0 | tapo'gnirdamaH zamayitA dakSiNA vAg 99 "" CD-45 -

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354 chandodarzanama hotA prANa udgAtA cakSuradhvayurmano brahmA zrotramagnId yAvad dhriyate sA dIkSA0" (nA. 3. 874 ) Fai il COMMENTARY-SUMMARY TRANSLATION The supreme Purusha is himself the act of sacrifice. He is the very soul of sacrifice. He is the lord of all sacrifices. He is a divinity. He is worthy of worship by means of all sacrifices. "By means of sacrifice, the gods worshipped the Purusha, the lord of sacrifice" (Rg. X-90-16). This Atma is himself the performer of sacrifices. He is himself the sacrificer. He is the conductor of sacrifice. He is the perfector of sacrifice. He is the cause of the fulfilment of sacrifice. Cf. "He is the great cause in the form of a running thread performing all the good sacrifices" (Rg. X-57-2). The sacrifices are manifold. Cf. "Sacrifice in the form of offering material things, sacrifice through penance, sacrifice by meditation ( Brahmayajna ), sacrifice in the form of recital of Vedas, and sacrifice in the form of acquiring knowledge; Yatis who take vows, perform all these sacrifices" (Gita ). Atma is the very soul of all those sacrifices. He is, as it were, the first sacrifice. He can easily be said to be the conductor of sacrifices. Cf. "You are the earliest and oldest soul of sacrifice" (Rg. IX-2-10). He performs himself every day in this world all the sacrifices which result in the creation of this baffling variety. He performs it every day as a duty. Again, he performs the sacrifice of offering all things which ultimately reduce all things to their original form. He is the master of the sacrifice, the Sarvamedha. With the internal senses in the form of performers of sacrifice and with Tapas in the form of sacrifice, I attain that supreme Purusha. Cf. "With sacrifice they attained the place of Vak" (Rg. X-71-3). "Brahma is the original supreme abode of Vak" (Rg. 1-164-37). "Atharva was the first to lay down a path by means of sacrifices" (Rg. 1-83-5). "(He) made Indra turn towards him by means of sacrifices which protected him (Rg. III-32-12). By all these Rks it is to be inferred that he is to be attained by sacrifice only. Without Sadasaspati- the overlord of all the assemblies, the sacrifice of even a wise one is not fulfilled and the Purusha manifests himself in the concentration of mind. navamI Rk / sarvahutastapaso'gnAvAtman yajJe vizvAnyeva bhUtAnyAjuhAva pUruSaH // ya AtmAnamevAnvadyuhRta bhUyaH kataritra: get aa talle |

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chandodarzanama 355 padapAThaH - sarva'hutaH / tapa'saH / agnau / Atman / yajJe / vizvAni / eva | bhUtAni / A'juhAva / puruSaH / / yaH / AtmAnam / eva / anu / arjuhvata / bhUyaH / tapasA / dhIbhiH / puruSam / tam / pra / padye // In the Sarvahuta sacrifice (in which everything is sacrificed ) the Purusha offered everything as sacrifice into the fire of concentration. Again, he sacrificed all the beings in the universe also. Finally he sacrificed himself in himself. I attain that Purusha by concentration and hard thinking. anvybhaassym| tasya paramapuruSasya sarvamedhasya yajJasya yajJarUpasya ca tapasaH agnau Atmani caitanyajJAnajyotiHsvarUpe yajJe yajJarUpe tasmin yajanIye svasmin antaryAmiNi parame agnau tasmin parame yajJe ca yaH puruSaH vizvAni sarvANi bhUtAni havi:svarUpANi bhogyAni AjuhAva AhutirUpeNa azeSeNa samarpayAmAsa, tathA bhUyaH punarapi tasminneva yajJIye tapo'gnau taM sarvahutaM yajJaM anu anusRtya ante AtmAnaM yajamAnamapi ajuhota havanarUpeNa samarpayat, taM paramaM puruSaM tapasA tAdRzena tadanurUpeNaiva pratyaksaMyamena dhIbhiH sarvadhIndriyavRtyupasaMhRtAbhi: tAbhireva AtmavRttibhiH vizuddhasattvAbhiH niviSayavRttibhi: caitanyayogena prapadye aparokSataH tAdAtmyena prApnomi iti tadarthasadbhAvaH // asmin RmantravarNo bhavati-- " ya imA vizvA bhuvanAni juhvadRSiotA nyasIdat pitA naH" (R. maM. 10-81-1 ) iti || __ atra yAskaniruktamapi tamenamevArthamupabRMhayati - "atretihAsamAcakSate-vizvakarmA bhauvanaH sarvamedhe sarvANi bhUtAni juhavAJcakAra, sa AtmAnamevAntato juhavAJcakAra // 2 // tadabhivAdinI eSA Rgbhavati -- "ya imA vizvA bhuvanAni juhvat'" (ni. 10-26-3) iti || tasyottarA bhUyase nirvacanAya-"vizvakarman haviSA vAvRdhAna: svayaM yajasva pRthivImuta dyAm" (R. maM. 10-81-6) (ni. 10-27-1) iti ca // atra chandodazane'pi tatsamAnameva sarvamedhasayajJasandarzanamiti || COMMENTARY-SUMMARY TRANSLATION He performed the highest penance and sacrifice called Sarvamedha. Then in the sacred and supreme fire of his own intelligent energy, the Purusha sacrificed all the beings as oblations, which are objects of enjoyment. In the same sacred fire of Tapas which means internal self control, and with all the senses withdrawn, and by meditation without any particular object, I attain him. By communion with him I attain him: "He is the seer, the

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356 chandodarzanam sacrificer, and he is one who sacrificed all the beings" ( Rg. X-81-1). Yaska in his Nirukta, elaborates the same and says, "There is a story in this connection. Visvakarma Bhauvana offered all the beings as oblation. Finally he offered himself" (Nirukta X-26-3). For further explanation, Cf. "Oh Visvakarma, in order to grow by means of oblations, sacrifice the earth and the sky" (Rg. X-81-6). dazamI Rk / sarvahutazcid yajJAt puruSastapasaH sahasA''vibabhUva vizvA''tmanA // ya A viveza citibhirvizvametat tapasA dhIbhiH puruSaM taM prapadye // 10 // padapAThaH - sarva'hutaH / cit / yajJAt / puruSaH / tapasaH / sahasA / AviH / babhUva / vizva'thA / AtmanA // yH| A'viveza / citi'bhiH / vizvam / etat / tapa'sA / dhIbhiH / puruSam / tam / pr| padye // The Purusha, by concentrated effort or penance in the form of the sacrifice known as Sarvahuta ( in which everything is sacrificed ) manifested himself as the universe by means of his own energy. He entered this universe by means of his powers of intelligence. I attain that Purusha by meditation and by intense thought. anvybhaassym| yaH saH puruSaH tasmAdeva sarvahutaH sarvasvahavanarUpAd yajJAt yajJarUpAt tapasa: nAmamAtrAvazeSAt caitanyasattvAt prajJAnajyotiSa: tathA sahasA Atmabalena saMvit-kriyAzakti samanvitena cidAtmapattvena saha yogazakteH akasmAt anyanirapekSeNa svayameva AvirbabhUva, tacca vizvathA vaizvarUpyeNa sattvena AtmanA caitanyasvarUpeNa prAdurbabhUva,- vizvavibhUtipUrNena yogena tathA tadyogazaktyA prAkAzya prApa iti yAvat || ___yazca punaH cittibhiH cetanAzaktibhiH etad pratyakSaM AtmanaH sakAzAt AvirbhUtaM vizva Aviveza, tena ca vizvaM idaM AtmasAJcakAra svIyameva sambhAvayAmAsa, taM tAdRzaM puruSaM paramaM tapasA tAdRzenaiva yajJarUpeNa sAdhanena dhIbhiH tadbhAvasampannAbhi: pratyaksattvavRttisiddhAbhiH prapadye aparokSataH prApnomIti /

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chandodarzanama COMMENTARY-SUMMARY TRANSLATION That Purusha manifested himself as the universe by means of the Sarvahuta sacrifice. That was his Tapas in the form of sacrifice. He manifested by his intelligent energy and light. Through his own might, the essence of his consciousness combined with knowledge and action, he manifested himself independently without any other help. Further, by means of his power of knowledge, he entered this universe which came into existence from himself, and by the same power he made it his own. - ekAdazI Rk / tapa'sA' svara'stena' yaH sa'mu'cchrasan Rco yajUraMSi ca sAmAnyAjabhAre // chanda'saiva vA'cA''ja'jJAna vizvamidaM tarpasA dhIbhiH puruSaM taM prapa'dye // 11 // padapAThaH pa'sA | svara'n / tena' / yaH / sam / ut'zvasan / Rca'H / yajUMSi / ca / sAmAni / AjabhAraM // chanda'sA | eva / vAcA / A / jajAna / vizvam / tapa'sA / dhI'bhiH / puru'Sam / tam / pra / pa'dye // idam 357 1 The Purusha performed penance in the form of breathing and conceived the Rk, Yajus and Sama mantras. By means of Vak in the form of Vedic metres, he created this universe. I attain that Purusha, by means of concentration and intense thought. anvayabhASyam / yaH paramaH puruSaH tena sarvamedhasvarUpeNa tapasA svAntaH pradIptena prajJAnacaitanyajyotissattvena tena samucchrasan prANAtmanA aindrAgneyasattvena yaH RcaH gAyatrAdicchandobandhasiddhAH, sAmAni rAthantarAdigItiviziSTAni tathA yajUMSi yajanArthAni ca mantrajAtAni evaM trayI - rUpANi chandAMsi vedAtmakAni A babhAra AtmanyantaH sandadhAra iti yAvat, tena chandasA eva chandonibandhanasiddhayA mantrAtmikayA vAcA vizvabIjAtmikayA vAcakAkSarazaktirUpayA iMdaM pratyakSaM vizvaM A samantAt jajAna prAdurbhAvayAmAsa tathA vizvarUpeNa svayaM prAdurbabhUva iti ca --tadarthaH, taM tAdRzaM puruSaM tapasA chando'nubaddhena yajJarUpeNa sAdhanena bAhyAbhyantarasattvaviziSTena dhIbhi: chandoniratAbhiH prapadye taM chandaH puruSaM prApnomIti //

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358 chandodarzanama atra yajJapuruSAt chandasAmAvirbhAve RmantravarNaH - " tasmAd yajJAt sarvahuta RcaH sAmAni jajJire | chandAsi jajJire tasmAd yajustasmAdajAyata" (R. maM. 10-90-8) iti // asmin arthe aupaniSadaM brAhmaNAnuvacanamapi prasiddham |-" asya mahato bhUtasya niHzvasitametad yadRgvedo yajuvaMda: sAmavedo'tharvaveda " (bR. u. 2-4-10) iti / tadetadapi mImAMsitaM nirNItaM ca brahmamImAMsAyAm , "zAstrayonitvAt " (bra. sU. 1-1-3) iti // tatredaM zArIrakaM bhASyam - " mahataH RgvedAdeH zAstrasya anekavidyAsthAnopabRMhitasya pradIpavat sarvArthAvadyotinaH sarvajJakalpasya yoniH kAraNaM brahma | na hi IdRzasya zAstrasya RgvedAdilakSaNasya sarvajJaguNAnvitasya sarvajJAdanyataH sambhavo'sti, yad yad vistarArthaM zAstraM yasmAt puruSavizeSAt sambhavati, yathA vyAkaraNAdi pANinyAdejJayaikadezArthamapi sa tato'pyadhikataravijJAnaH iti prasiddhaM loke, kimu vaktavyam-anekazAkhAbhedabhinnasya devatiyaGmanuSyavarNAzramAdipravibhAgahetoH RgvedAAkhyasya aprayatnenaiva lIlAnyAyena puruSaniHzvAsavad yasmAt mahato bhUtAd yAneH sambhavaH iti, 'asya mahato bhUtasya niHzvasitametad yad Rgvedo yajurveda: sAmavedo'tharvavedaH / ityaadishruteH| tasya mahato bhUtasya sarvajJatvaM sarvazaktimattvaM ceti | athavA yathoktamRgvedAdizAstraM yoniH kAraNaM pramANaM tasya brahmaNo yathAvat svarUpAdhigame, zAstrAdeva pramANAjjagato janmAdikAraNaM brahma adhigamyate ityabhiprAyaH" asya mUlabhUtaH yAjuSo mantravarNaH -" yacchandasAmRSabho vizvarUpaH / chandobhyo'dhyamRtAt sambabhUva | sa mendro medhayA spRNotu | amRtasyadeva dhAraNo bhUyAsam " (zi. u. 4-1) iti || tathA tasmAdeva puruSAt chandomayavAGmukhAt vizvasyAsya jagataH AvirbhAvo'pi anuzrUyate, tathA ca mantravarNaH kutsASayaH,-" sa pratnathA sahasA jAyamAna: sadyaH kAvyAni baLadhatta vizvA | Apazca mitraM dhiSaNaH ca sAdhan devA agniM dhArayan draviNodAm" (R. maM. 1-96-1) iti // " sa pUrvayA nividA kavyatA'yorimAH prajA ajanayan manUnAm ! vivasvatA cakSasA dyAmapazca" (R. maM 1-96-2) iti ca // etena chandasvatyA vAcA tathA vaidikebhyaH zabdebhyaH eva jagatsRSTirbabhUveti arthaH sampadyate // tathA ca mantravarNaH"ete asRgramindavastira: pvitrmaashvH| vizvAnyabhisaubhagA" (R. maM. 9-62-1) iti | tasyedaM brAhmaNam - "ete iti vai devAnasRjata, asRgramiti" || tadetadapi mImAMsitaM brahmamImAMsAyAma, "zabda iti cen nAtaH prabhavAt pratyakSAnumAnAbhyAm " (bra. sU. 1-3-28) "ata eva ca nityatvama" (bra. sU. 1-3-29) iti ca // ityAdikamanusandheyam || . COMMENTARY-SUMMARY TRANSLATION That supreme urusha, by his Tapas in the form of sacrifice known as Sarvamedha, breathed out vital air which contains the very essence of Indra and Agni. And by means of that breath, he bore in himself, the Rks in the

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chandodarzanama 359 form of Gayatri mantras, the Samas which include the songs of Rathantara, and Yajus which are useful for Yajnas. Thus all the three Vedas were born in him. With the help of Vak, who was ready to burst forth as metrical compositions, and who contained in herself the seed which blossomed into this universe, he created this whole universe. Here is a mantra which says that the Vedas were born of the Yajna Purusha and the Sarvahuta sacrifice. Cf. "From that supreme Purusha worthy of worship and from the Sarvahuta sacrifice were born the Rks, Sama and Yajus and also all the Chhandas" (Rg X-90-8). There is also a confirmation of this in the Upanishads. Cf. "Of this great Being, Brahma, the very breath is the Rgveda, Yajurveda, Samaveda and Atharvaveda etc. (Br. Up. II-4-10). Further, this is discussed and determined in the Brahma Sutras. Cf." He exists being mentioned in Sastras" ( B.S. I-1-3). It is further learnt that this whole universe came into existence on account of that Purusha only. His mouth is the abode of Vak, that is of all the Vedic literature. That Rk is by Kutsa. Cf. "He, the ancient One born with full might bore all the knowledge and the Veda in the form of poetry" (Rg. I-96-1 ). He with the Vak in the form of Chhandas, created all the beings right from the Hiranyagarbha to man etc. (Rg. I-96-2). " From the words of the Veda only, the creation of the world proceeded" is the meaning. This is the Brahmana of the mantra : " From the word 'Ete', he created the gods etc." ( Rg. IX-62-1). This is also discussed in the Brahma Sutras, (Cf. B. S. I-3-28 ). The universe was manifested through the Vedic words, and therefore, the eternal nature of the Vedas is established. dvAdazI Rk / yasyAnantAzca vedAH saMvido vAcaH zaktayo nityAH kRtayaH kAmAH sa'tyAH // racanAstA acintyAzcitrA gataya stapasA dhIbhiH puruSaM taM prapadye // 12 // padapAThaH - yasya' / anntaaH| ca / vedAH / sam'vidaH / vAcaH / zaktayaH / nityAH / kRtayaH / kAmAH / satyAH // racanAH / tAH / acintyaaH| citrAH / gatayaH / tapa'sA / dhiibhiH| puruSam / tam / pra / padye //

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360 chandodarzanama His, that is the Purusha's Vedas, knowledge and speeches, are infinite. His infinite powers are eternal. His endless works and desires are infallible. His manifestations are unimaginable. His movements are miraculous. I attain that Purusha by means of meditation and intense thought. anvybhaassym| yasya puruSasya paramasya AtmanaH vedA: jJAnasattvA: saMvida: antaranubhAvAtmikA vijJAnarUpAH vAca: vAjakasattvAH sarvavidyAtmakAH te vedAH RgvedAdayaH anantAH asa GkhyAtA: antarahitAH nityasiddhAzca santi iti loke vede ca prasiddhAH, "anantA vai vedAH" iti tadanuzravaNam, yasya zaktayaH saMvidicchA kriyAcetanAtmikAH nityA: nityasiddhAH, tathA kRtayaH vyasta-samastarUpAH kriyA: vizvasRSTi-sthiti-pratisaMhRtiprabhRtayaH kAmAH icchAsaGkalpAdayaH svatantrAH anantA: satyaH satyAH satyAtmasvarUpAH bhavantIti ca suprasiddham , tathA yasya racanAH AvirbhAva-tirobhAvAdivilAsaviracitAH sthiti-gati-mati-kRti-vibhUtiprakRtiprabhRtayaH tAH sarvA api acintyAH kalpanA-bhAvanA-cintanAdivRttyatItAH bhavati / ata eva yasya gataya: vyApti-virati-sRSTi-sthiti-pratyupasaMhRtiprabhRtayaH anantaviSayavizeSasaGkalitAH citrAH vicitrA: laukikebhyaH sarvebhyo'pi viSayebhyaH vastuvizeSebhyazca vilakSaNAH tathA citrAH cayanIyAH sarvairapi sampAdyAH saGgrAhyAzca bhavanti / taM tAdRzaM paramaM puruSaM tapasA tAdRzenaiva divyena jJAnacaitanyabhAvAdiparitaptena vizuddhasattvena kevalena nirviSayena vimarzana svabhAvAtmakena tathA dhIbhiH vyApakadivyabhAvAdiniyantritAbhiH sabAhyAbhyantarasamabhAvavRttikAbhiH prapadye taM puruSaM aparokSataH prApnomi sAkSAtkaromi iti // COMMENTARY-SUMMARY TRANSLATION The supreme Purusha is Atma. His Vedas are the essence of knowledge; his own soul-experiences, his powers of expression in words and the Rgveda etc., his variety of learning, all these are numberless. That they are endless and eternal is well known in the world. Cf. "Infinite indeed, are the Vedas." His powers of knowledge, his desire, his functions and energy, are eternal and truthful. It is welknown that his actions and his doings are independent and infinite and his desires, his will are independent and numberless. His playful manifestations in the form of appearance, disappearance etc., sthiti, that is being, gati, that is becoming, mati, that is understanding, krti, that is working, vibhati, that is pervasion, prakrti, that is nature etc. are all beyond imagination, beyond thought, beyond meditation etc. Exactly therefore, his movements like vyapti-- pervasion, viraticessation, srsti- creation, sthiti- existence, upasamhrti-dissolution etc. are all miraculous. They are all unique and are different from any of the objects and things of this world.

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361 chandodarzanam trayodazI Rk / yasya nAmAnyuta rUpANyanantAna vIryANi vA karmANi kRtAnyakRtAni // aGgAni yasya cid bhUtAni vizvAni tapasA dhIbhiH puruSaM taM prapadye // 13 // padapAThaH - yasya / nAmAni / uta / rUpANi / anantAni / vIryANi / vA / kauNi / kRtAni / akRtAni // aGgAni / yasya / cit / bhUtAni / vizvAni / tapa'sA / dhIbhiH / puruSam / tam / pra / padye // His, that is the Purusha's, names and forms are infinite. Indeed, his prowess and works, executed and unexecuted are also endless. Indeed, all the beings in the universe are his limbs. I attain that Purusha by meditation and intense thought. anvayabhASyam / yasya paramasya puruSasya tasya nAmAni abhidhAnAni tadgaNabodhakAni vizeSaNapadAni saGketarUpANi ca bahUni bahudhA vyAptAni anantAni asaGkhyAni antarahitAni nityAnyeva bhavantIti yAvata, vinaSTe'pi rUpe nAmazeSatvAbhyupagamAt // tathA yAvanti yAdRzAni nAmAni santi syurvA tAvanti tAdRzAnyeva rUpANyapi bhavanti bhaveyuzceti nirvivAdam, tAnyapi anantAnyeva santi tadgaNa-dharma-zaktivizeSAdivizeSaNasattvAni, "rUpaM rUpaM pratirUpo babhUva0" (R. maM. 6-40.17) iti tadanuzravaNam || " agniryathaiko bhuvanaM praviSTa rUpaM rUpaM pratirUpo babhUva // ekastathA sarvabhUtAntarAtmA rUpaM rUpaM pratirUpo bahizca" (kaThApa. 2-9) iti ca // "indraM mitra varuNamagnima huratho divyaH sa suparNogarutmAna | ekaM sad viprA bahudhA vadanti agniM yamaM mAtarizvAnamAhuH" (R. maM. 1-164-46) iti // "suparNaM viprAH kavayo vacobhireka santaM bahudhA kalpanti " (R. maM. 10-114-5) iti ca // evamAdIni vedamantravacanAni tasya puruSasya Atmana: nAmarUpayoH anantatvAvabodhakAni bhavanti, yasya ca vIryANi sAmarthyAni tathA svatantrasAmarthyana samAcaritAni karmANi kRtAni ita: pUrvameva nirvartitAni, tathA akRtAni uttaratra kartavyAni kriyamANAni ca karmANi, akRtakAni akRtrimANi tasminneva nisargataH svabhAvatazca nityasiddhAni cetanAdIni anantAnyeva santi | asmin atha ca RGmantravarNo'pi prasiddhaH CD-46

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chandodarzanam 88 99 tatsuvIryAtizayasattvabodhakaH, indrasya nu vIryANi pravocaM yAni cakAra prathamAni vajrI " (R. maM. 1-32- 1 ) iti // 'viSNornu kaM vIryANi pravocaM yaH pArthivAni vimame rajA si" (R. maM. 1 - 154 - 1 ) iti ca indropendrayoH tadvIryakarmopavarNanam | yasya ca puruSasya imAni vizvAni bhUtAni aGgAni avayavarUpANi tatsvarUpatattvAdibodhakaliGgAni bhavanti, "pAdo'sya vizvA bhUtAni" (R. maM. 1009 - 3) iti tadanuzravaNam || " tadasya rUpaM prati cakSaNAya (R. maM. 6-47-18) iti ca // " rUpaM rUpaM maghavA bobhavIti " (R.maM. 3-53-8) iti ca |" indriyamindraliGgam " ( pA. sU. 5-2-93 ) iti ca tallakSaNa nirvacanam | " indro jyeSTha indriyAya " ( nA. u. 7 - 5 ) iti ca aupaniSadaM tadvacanam || "agnimUrdhA cakSuSI candrasUryau dizaH zrotre vAgvivRtAzca vedA: / vAyuH prANo hRdayaM vizvamasya padbhyAM pRthivI hyeSa sarvabhUtAntarAtmA " ( muM. u. 2-1-4 ) iti ca tadupavarNanam || taM tAdRzaM puruSaM dhIbhiH tapasA prapadye iti // 362 (( COMMENTARY-SUMMARY TRANSLATION The names, nomenclatures, characteristics, peculiar denominations, and symbolic appellations of the Purusha are all numberless and endless and eternal. The forms are inherent in the names and are equal to them. They are also numberless with reference to their quality, nature, speciality etc. Cf. "He (Indra) assumed the very forms which he himself manifested" (Rg. VI- 40-17). "Agni being one, when he enters into the objects of the world, he assumes just the forms of those objects. Likewise, the soul of all the living beings is also one like Agni and when he becomes the indwelling one, he assumed just the same forms as those of the living beings " ( Katha Up.II-9 ). "The wise refer to the One as many" (Rg. I-164-46). "The wise and the seers Kavi) imagine him as one who is all-energy and one who assumes numerous forms" (Rg. X-114-5). Thus the Veda confirms the endlessness of his names and forms. His might, and actions achieved by strength, actions which are already done and those that are yet to be done, and those which are not artificial, and those which are natural, are all endless. "I declare the powers of Indra, the bearer of the thunderbolt, who manifested them at the beginning of creation" ( Rg. I - 32-1). "I declare the valorous achievements of Vishnu. He measured all these material worlds" (Rg I-154-1). Thus are described the powers and actions of Indra and Upendra. All these beings are but his limbs. They all express his nature, capacity etc. It is said that "all the beings amount to a quarter of him" (Rg. X-9-3 ). " These forms indicate his distinct characteristics " ( Rg. VI- 47-18). "Indra assumes all forms" ( Rg. III-53-8 ). "Indriya means the symbol indicative of Indra etc." (Pan. Su. V-2-93), such is its derivation. "Agni is his head;

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chandodarzanam the moon and the sun are the eyes, the directions are the ears; the Vedas are his speech, the air is his vital breath and this universe is his heart; the earth is his feet. He is certainly the inner soul, the Purusha of all beings (Mundaka Up. II-1-4 ). caturdazI Rk I - yasya'na'ntAni' dhAma'ni' zarIrANi zI'rSANa' cakSUSi murkhAni pU'rNAnaM // zrotrANi nAsA rasanAzca vaktrANi tapa'sA dhI'bhiH puru'SaM' taM prapadye // 14 // padapAThaH yasya / anantAni | dhAmAni / zarIrANi / zIrSANi' / cakSUMSi / mukhAni / pUrNAni // zrotrANi / nAsAH / rasanAH / ca / vaktrANi / tasA / dhIbhiH / puruSam / tam / pra / padye // 363 Endless are his embodiments, and indeed infinite are his symbols. His heads, eyes and faces are all endless and perfect. So are his ears, noses, tongues and mouths. I attain the Purusha, by means of meditation and thought. anvayabhASyam / yasya puruSasya zarIrANi pratIkarUpANi pratiSThAdhikaraNAni saJjJA saJjJAtmaka i sAGketikAni bhavanti, tAni ca anantAni anta - klRpti - maryAdA - sakhyAdirahitAni, zIrSANi zirAsi ziraH sthAnIyAni uccatamAni tAttvikAni, divyAni tatrApi vaiziSTayena adhidaivatasattvapramukhyAni jyotIrasA disvarUpANi, cakSUSi dRksattvAni jyotirdarzanAdikriyAkArakANi jJAnapradhAnAni, mukhAni mukharUpANi pramukhyAni, pUrNA pUrNAni anyUna sattvAni santi, tathA zrotrANi zravaNasattvAni dig-vyomAtmakAni svara - nAda - zabdAdizravaNajJAnAdikaraNAni ca, nAsA- rasanAprabhRtIni gandhAghrANana - rasAmvAdanAdiviSayasattvaviziSTAni vaktrANi zvAsocchvAsa-vAk-svaraNoccAraNAdikriyA sattvayuktAni prasiddhAnyeva, evaM sarvANyapi zIrSaNyAni aGgAni tadaGgasattvAni ca yasya pUrNAni anantAnyeva bhavanti, taM tAdRzaM paramaM puruSaM tapasA tadanurUpeNa sAdhanena teSAmeteSAM sarveSAM zIrSaNyAnAM dhIndriyANAM yogena antarvimana saMyamena ca prapadye aparokSata: divyabhAvena sAkSAtkaromIti //

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364 chandodarzanam COMMENTARY-SUMMARY TRANSLATION The numerous bodies of the Purusha are all symbols. They are his locations and indications. They are numberless. They are not determined by end, limit, finitude, or number etc. His heads are those that are worthy of being called heads, are the highest and celestial abodes of the presiding deities. The eyes intended for sight, and the faces or all important limbs, are all perfect, they lack nothing. The ears are the directions in the form of space. The noses and tongues, endowed with the capacity to smell and taste, the mouths which can breathe and make sound etc. and all other limbs are all perfect and infinite. padapAThaH paJcadazI Rk / yasya'na'ntA vA'va'H pAda'H pU'rNAH prANAH prANabhRto vizve pUruSAH sve || yasye'dama'na'ntaM bhU'taM bhava'd bhavyai ca - tapa'sA dhIbhiH puru'SaM' taM prapadye // 15 // yasya' / anantAH / ba'havaH'H / pAdaH / pUrNAH / praannaaH| prANa'bhRta'H / vizve' / puru'SAH / sve / / yasya' / i'dam / anantam / bhU'tam / bhava't / bhavya'm / ca' / tapa'sA / dhIbhiH / puru'Sam / tam / pra / padye // His arms and feet are indeed perfect and infinite. All the beings and all the persons who live and breathe are all his own. His own past, present and future are endless. I attain that Purusha by meditation and thinking power. anvayabhASyam | yasya puruSasya adhi adhyAtmasattvayuktAH bAhavaH bala - kriyAdizaktipUrNAH hastAH, tathA pAdAH sarvatra gamanAgamanAdikriyAzaktisampannAH, tathA prANAH prANana - zarIradhAraNAdisattvapUrNAH marutsattvAH, tathA prANabhRtaH saprANAH sacetanA: sazarIrA: ime vizve sava'pi puruSAH devamanuSyAdayaH sve svIyAH nijAGgabhUtAH anantAH svAtmAnaH sadAtmAna eva bhavanti, yasya ca idaM vizva acetanaM jagadapi svIyam, tathA bhUtaM itaH prAg vizvasRSTeH vidyamAnaM pazcAt bhAvirbhUtaM vastujAtaM AdisRSTiM prArabhya adya yAvat atItaM viSayajAtaM bhavat sAmpratikaM pravartamAna, bhavyaM itaH paraM uttaratrApi ApralayaM sambhAvyamAnaM parivartiSyamANaM ca

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chandodarzanam yasya idaM anantaM kalpanA - bhAvanA - cintanAdivRttyatItameva bhavati, taM tAdRzaM anantasattvaM pUrNaH puruSaM dhIbhi: tasyaiva viziSTadivya sattvasampannAbhiH taccetanAzaktipreritAbhi: savRttikAbhiH tapasA tatprApakena saMyamAdirUpeNa AntaryeNa vimarzena prapadye aparokSataH prApnomIti || 88 na tasya kAryaM karaNaM ca vidyate na tatsamazcAbhyadhikazca dRzyate | parA'sya zaktirvividhaiva zrUyate svAbhAvikI jJAnabalakriyA ca " ( zve. u. 6 - 8 ) ityevamAdyA: aupaniSadAH pramANavizeSAH udAhartavyA: // COMMENTARY-SUMMARY TRANSLATION The hands of this Purusha, which are full of the faculties of strength and varied function, and the feet which are capable of going, not going, coming and not coming, his Pranas capable of living, supporting the body and so on, and the living persons and all those bodies with their indwelling souls, from mortals to immortals, are all his own like his own senses and various limbs. Further, existence before creation, existence thereafter, and all existence in future are his own. This universe of his is endless. It is beyond imagination and thought. Cf. "He has neither actions nor instruments of action. Nor is there any one equal to him nor superior to him. It is said that his supreme power is, indeed, manifold, natural and exists in the form of knowledge, strength and function " ( Svet. Up. VI- 8). This quotation and others in the Upanishads can be cited as special evidence. SoDazI Rk / tat tai bhagavan vizvarUpaM parItaM prati'i darzaya' mahya' pu'ruSA'tmani' // pa'daM pazyAmi darzataM tapa'sA'nta stat paramaM jyotirvizva'sya' daza'yata' // 16 // - padapAThaH tat / te / bhaga'van / vizvarUpam / pari / im 1 prati'i / darzaya / mahya'm / puruSa / Atmani // padam | pazyAmi / darzatam / tapa'sA / a'ntariti' / tat / pa'ra'mam / jyoti'H| vizva'sya / da'zaya't / / 365 Oh! Bhagavan, show me within myself that Omnifarious form of yours which is all-pervasive; by giving me the power to concentrate, endow me with the capacity to realise you who are worthy of being seen, that is the light par excellence which illumines the whole universe.

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366 chandodarzanama anvayabhASyam / he bhagavan ! puruSa! te tava tat pAramaizvaryAdipUrNa parItaM sarvavyApakaM vizvarUpaM satyAnantatvAdiguNaviziSTaM Atmani anta: mahyaM pratidarzaya aparokSata: pratibodhaya sAkSAt prakAzaya, ahaM darzataM tat-darzanIyaM paramaM turIyaM padaM pazyAmi sAkSAt karomi, tadeva vizvasya prapaJcasya paramArthasya ca amRtatvasya darzayat prakAzakaM jyotiH iti | tatparaJjyotiHsvarUpa eva saH paramaH puruSaH iti // asmin arthe prasiddhaH RGmantravarNaH nArAyaNArSayaH"puruSa evedaM sarvaM yad bhUtaM yacca bhavyam | utAmRtatvasyezAno yadannanAti rohati" (R.maM. 10-90-2) iti // atra pratyakSa-parokSAparokSatattvasiddhAnAM acetana-pracetana-sacetanasvarUpANAM jagad-Iza-jIvAtmanAM sAmarasyenaiva tatsAkSAtkAra: yAthArthyana pUrNo bhavitumarhati, na tu puna: eteSAM pRthak pRthag jJAne sandarzane pUrNatAmupaiti, tattAdRzaM jJAnaM ekadezaviSayakaM apUrNa nyUnameva bhavatIti sampadyate / tasmAdatra sAmarasyenaiva tat pUrNaM tattvavijJAnamRSi: pazyatIti // .... // iti SaSThe'nuvAke tRtIyaM puruSasUktam samAptam // COMMENTARYSUMMARY TRANSLATION Oh! Bhagavan, oh ! Purusha, show me directly your Omnifariousness full of excellence, majesty etc. which is all-pervasive. Your Omnifariousness is full of truth, infinitude etc. May I see that superior poise of yours, the fourth one (turiya ) worthy of being seen. It is that which illumines the whole universe. Thus ends the Third hymn in the Sixth Section.

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chandodarzanam 367 atha caturtha puruSasUktam / anuvAkaH 6 / sUktam 4 / RcaH 1-16 / puruSo'sau pratnatamaH SoLaza, daivarAto vaizvAmitraH, puruSaH, jagatI / Now this Purusha Sukta, Fourth in the Sixth Anuvaka Section VI, Hymn 4, Riks 1-16 - PURUSHA This hymn beginning with Purusho sau pratnatamah' contains sixteen Rks. Daivarata Vaisvamitra is the seer, Purusha is the god and the metre is Jagati. atha prathamA Rk / puruSo'sau pratnatamo vizvataspatiH paraH parasmAt tama'sa'spari jyotiH // vizvasyaiva dyotayitA''tmA pratyaG tapasA dhIbhiH puruSaM taM prapadye // 1 // padapAThaH - purussH| asau / pratna'tamaH / vizvataH / ptiH| paraH / parasmAt / tmsH| pari' / jyotiH|| vizvasya / eva / dyotayaMtA / AtmA / pratyaG / tapa'sA / dhiibhiH| puruSam / tam / pr| padye // This Purusha is the most ancient one. He is the overlord of the universe. He is the highest among the supreme ones. He is the bright light beyond all darkness. He is certainly Atma, the very indwelling soul who illumines the whole of the universe. I attain him by means of meditation and concentration of intellectual powers. .. anvybhaassym| asau viprakRSTaH puruSaH vizvataH asmAt jagataH pUrvaH pratnatamaH prAcInatamaH anAdisiddhaH pati: IzAnaH vizvasya adhyakSa: parasmAt divyAt prakAzakAt tejomayAt sarvasmAdapi vastunaH adhidaivatAt paraH zreSThatamaH parokSasiddhaH asti, tathA tamasa: andhakAramayAt ajJAnAt abhAvAt vikAra-vinAzAdi bhAvAt acetanAcca pari upari vizvAtItaM jyotiH parajyoti:svarUpaH iti bhAvaH, tathA vizvasyaiva jagataH asya dyotayitA prakAzayitA parama: devatAtmasvarUpaH sarvAntaraH pratyaG AtmA kevalaM cetanaH jJAna-caitanya-jyotissvarUpaH asti, tAdRzaM tamima puruSaM tapasA AntaryeNa vimarzana kevalena dhIbhiH tAdRzatapassaMzitAbhi: vizuddhasattvAbhiH prapadye Atmanyeva aparokSataH prApnomIti //

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368 chandodarzanama COMMENTARY-SUMMARY TRANSLATION This Purusha is the most ancient being. He is the first as well as foremost. He has no beginning. He is the Over-lord of this universe. He is the best of all the things celestial; he is illuminating and effulgent. He is invisible to our senses. He is the light beyond all darkness; the darkness means ignorance, non-existence, destruction, constant change. He is the light par excellence. He illumines all and everything in this universe. He is the most supreme god. He is the inner soul which is pure energy, the energy of light. dvitIyA Rk / asau divyo vizvarUpaH san puruSo divyena jyotiSA cakSuSA pratIkSyaH // yaH sumanTageva jyotigatmA''ntara stapasA dhIbhiH puruSaM taM prapadye // 2 // padapAThaH - asai| divyaH / vizva'rUpaH / san / puruSaH / divyena / jyotiSA / cakSuSA / prati / IkSyaH // yaH / su'sandak / eva / jyotiH'AtmA / AntaraH / tapa'sA / dhIbhiH / puruSam / tam / pra / padye // This Purusha, the shining and Omnifarious being is capable of being seen by divine eyes full of light. He the luminous one with a penetrating sight is the indwelling Atman. I attain him by meditation and deep thought. anvayabhASyam / asau viprakRSTaH divyaH puruSaH divi maNDale antaH pratiSThitaH AdityaH tadantaryAmI ca alaukikaH bhautikAt parataraH adhidaivatasattvaH vizvarUpaH svena rUpeNa pracetanena vizvato vyAptaH, san satmvarUpaH, ata eva divyena tadanurUpeNa tatsAjAtyasattvaviziSTena jyotiSA jyotissattvena cakSuSA AntaryeNa prajJAnetreNa prati prAtilomyena pratyaGmukhena IkSyaH darzanIyaH IkSituM yogyazca bhavati, tadidaM tadarzanasvarUpama-sa eva svayaM "susandaka " iti, samyag draSTA iti draSTutvarUpeNaiva tadarzanam na tu dRzyarUpatayeti bhAva: | asminnarthe suspaSTArthakaM RGmantradarzanam - "susandRzaM tvA vayaM prati pazyema sUrya | vipazyema nRcakSasaH" (R. maM. 10-158-5) iti // tathA ca aupaniSadaM brAhmaNAnuvacanam - " eSa hi draSTA spraSTA zrotA ghrAtA rasayitA mantA boddhA kartA vijJAnAtmA puruSaH " (pra. u. 3-9) iti //

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chandodarzanama 369 yaH tAdRzaH susandageva san svayaM sandraSTA jyotirAtmA caitanyajyotissvarUpa, AntaraH pratyagAtmA sarvAntaryAmI nityasiddhaH pratitiSThati, taM tAdRzaM puruSaM dhIbhiH pratyaGmukhAbhiH divyabhAvasampannAbhiH tapasA tadyogena antaHsattvena vimarzana prapadye aparokSataH tAdAtmyena prApnomIti // COMMENTARY_SUMMARY TRANSLATION This divine Purusha dwells in the orb of the sun in the sky. He is beyond the material universe. He is the presiding deity of the universe. He pervades all-round with his energy. He is existence itself. Therefore, it is possible to see him only with divine sight or with the eye of knowledge which consists of light. He is himself a very good seer, and as such he is to be seen as a seer and never merely as an object of sight. Cf. "Oh, Surya, may we see you as a good seer. We have only human eyes. Allow us to see you" (Rg.x-158-5). Again, "He is the seer; it is he who touches, hears, smells, tastes, thinks, knows and does. He is the Atma with extra-ordinary experience" (Prasna Up. III-9). He is a very good seer himself. He is the energy of light. He is the indweller of all, the inner soul. tRtIyA Rk / yasyaitA anantA bhUtayo vitatA razmayaste jyotiSmantaH pracetanAH // yasya zivAH zAntAH sandRzo manISA stapasA dhIbhiH puruSaM taM prapadye // 3 // padapAThaH - yasya' / etAH / anntaaH| bhUtayaH / vi'ttaaH| . razmayaH / te / jyotiSmantaH / pra'cetanAH // yasya / zivAH / zAntAH / sam'dRzaH / manISAH / tapasA / dhIbhiH / puruSam / tam / pra / padye // Infinite indeed are his glories which have spread all round. Those rays of his are luminous and full of vital energy. His vision is full of benevolance, calmness, and full of insight. I attain him by means of meditation and deep thought. CD-47

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370 chandodarzanama anvayabhASyam / yasya puruSasya vitatAH vizvataH vizeSeNa ca vyAptAH vibhUtayaH sarvaguNaizvaryAdi yogapUrNAH sattvamUrtayaH zaktisvarUpAH anantAH asaGkhyAtA antarahitAH kalpanA-bhAvanAdyatItAzca bhavanti, tadvibhUtiyogasattvoditA: jyotiSmanta: jyoti pratIkAH te razmayaH kiraNarUpAH pracetanA: kevalaM prajJAna-caitanyasattvA: santi, yasya ca sandazaH saMvidAdisattvapUrNAH dRSTayaH zivAH kalyANarUpAH zAntA: AtmazAntirasasamplutAH manISAH prabodhasattvA: saumanasyeSayitrya: bhavanti, dhIbhiH tAdRzIbhireva sattvamayIbhiH pUrNAtmanA saha saMyogArhAbhiH antarAtmavRttibhiH tapasA antarvimazana taM paramaM puruSaM prapadye tAdAtmyena aparokSataH prApnomIti || COMMENTARY-SUMMARY TRANSLATION Endless are bis powers of glory They are full of all virtues and magnificence. They are pervading everywhere. His rays filled with his greatness and light are pure energy. His powers of sight blended with knowledge are auspicious. They are full of the essence of inner peace. Being full of knowledge, they inspire the mind. caturthI Rk / yo vizveSAM saumanasyaH priyatamo yo bhadro bhadratamo bhagavAna bhargaH // yo vA raso yo rasatamaH zantama stapasA dhIbhiH puruSaM taM prapadye // 4 // padapAThaH - yaH / vizveSAM / saumanasyaH / priya'tamaH / yaH / bhadraH / bhadra'tamaH / bharo'vAn / bhargaH // yH| vA / rasaH / yaH / rasa'tamaH / zam'tamaH / tapa'sA / dhIbhiH / puruSam / tam / pra / padye // He is good-willed to one and all. He is the dearest of all. He is the most auspicious. He is the best of the auspicious. He is a Bhagavan and Bharga the brightest. He is the essence of bliss indeed and the best of bliss. He is beatitude itself. I attain him by means of meditation and deep thinking.

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chandodaza nam anvayabhASyam yaH puruSaH vizveSAM prANabhRtAM kRte saumanasyaH suSThutamamAnasasattvarasamayaH divya somasattvapUrNaH ataH eva tAdRzasaujanya - saumanasyAdidivya saumya sattvarasapradaH, tathA priyatamaH atyantaM premarasamayaH yazca bhadraH maGgalamayaH baliSThaH bhajanIyazca bhadratamaH sarvamAGgalyasattvarasapUrNaH ananyazaraNyaH, bhavati / yaH paramaH puruSaH bhagavAn sarvaizvaryapUrNaH sarvasattvaguNAdisampannaH, bhargaH jyotirmayaH vizvaparipAkAdizaktiyogorjito bhavati / " bhargaH " itui rudrasya bhagavata: viziSTaM nAmadheyam, prasiddhaM ca tat " haraH smaraharo bhargaH tryambakastripurAntakaH " iti // sa ca bhargAtmA rudraH saumanasyArthaM yajanIyo bhavati / " yakSvAmahe saumanasAya rudraM namobhirdevamasuraM duvasya" (R. maM. 5-42-11 ) iti, "sarvo vai rudrastasmai rudrAya namo astu / puruSo vai rudrastanmaho namo namaH " ( nA. u. 13-2 ) iti ca // athavA " bhargas" iti napuMsakaM padaM jyotiH param, "bhargo devasya dhImahi " (R. maM 3-62-10 ) iti tadanuzravaNam // " dhiyo yo naH pracodayAt " (R. maM. 3-62-10) " Adityasya vratamupakSiyanto vayaM mitrasya sumatau syAma" (R. maM 3-59-3) 66 tasya vayaM sumatau yajJiyasyApi bhadre saumanase yA (R. maM. 3 - 59-4 ) iti ca // evaM bhadrAya saumanasyAya ca dhIprerakasya tasya AdityAntaHpuruSasya bhargasamAzrayaNena tadanudhyAnAdisaMvidhAnadarzanAt bhargaH paraJjyotissvarUpo bhagavAn paramAtmaiva bhavitumarhatIti pratIyate, yaH rasaH svayaM rasamayaH AnandasattvaH | " raso vai saH / rasa hyevAyaM labdhvA'' nandI bhavati | ko hyevAnyAt kaH prANyAt / yadeSa AkAza Anando na syAt / eSa hyevAnandayAti " (tai. u. 7 ) iti tadanuzravaNAt rasazabdaH AnandArthakaH iti gamyate / yaH rasatamaH paramAnandarasasattvapUrNa:, " eSo'sya parama AnandaH etasyevAnandasyAnyAni bhUtAni mAtrAmupajIvanti " (bR. u. 4-3 - 13 ) iti aupaniSadaM brAhmaNAnuvacanam | evameva rasaH saH saMvinmayaH rasatama: prajJAnadhana, sarvajJAnasArabhUtatvAt / tathA ca brAhmaNam 66 sa yathA saindhavacano'nantaro'bAhyaH kRtsno rasaghana, evaM vA bhare'yamAtmA'nantaro'bAhyaH kRtsnaH prajJAnavana eva " (bR. u. 4-5-13 ) iti // yazca zantamaH atyantaM zAntisukha- mAGgalyAdisattvapUrNo bhavati, taM tAdRzaM puruSaM tapasA zAnti -sattvAdirasamayena dhIbhiH AnandarasalInAbhi: prajJAnasattvamayIbhiH prapadye aparokSataH tAdAtmyena prApnomIti // "" 371 COMMENTARY-SUMMARY TRANSLATION The Purusha is well-inclined to all living beings; he is full of good will. And again he is full of intense love. He is full of auspiciousness; he is the strongest and most worshipful. He is the only refuge of all, being full of all auspicious things. He is Bhagavan full of all the glories. He is a Bharga,

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372 chandodarzanama . that is one full of splendorous light. Bharga, as is well-known, is a name of Rudra. Cf. "To secure for ourselves good-will, we worship Rudra" (Rg. V-42-11). "All are Rudra " " Purusha is indeed Rudra" (Nara. Up. 13-2). Thus, Rudra is to be worshipped for securing the good-will of gods. Or the word Bharga, when neuter, means light. Cf. "We meditate on the light of god " (Rg. III-62-10). "We observe the vow of Aditya; may we secure the good-will of Mitra?" ( Rg. III-59-3). "May we secure the goodwill and the auspicious blessings of god" (Rg. III-59-4). Bharga is the great divinity of all glories (Bhagavan ) in the form of the light par excellence. He is the essence itself: the essence of bliss. Cf. "He is indeed Rasa, the essence. By getting that Rasa, this (soul) becomes possessed of the bliss" (Tai. Up. VII). The word Rasa also means delight. Rasatma means full of supreme delight. Cf. "This is his supreme bliss. All the living beings live by getting an iota of this delight" ( Br. Up. IV-3-13). Likewise, Rasa means knowledge. So Rasatma means solid knowledge, the essence of all knowledge. Cf. "Just as a lump of salt is internally as well as externally of the same essence, this Atma is throughout the same, he is solid knowledge itself " ( Br. Up. IV-5-13). And he is the most auspicious as he is full of peace, delight and light. paJcamI Rk / yo vizveSAM pUruSANAM pariNetA supathA'ntaH pracetanaH purohitaH // gurUNAM yo gurutamo yo garIyA stapasA dhIbhiH puruSaM taM prapadye // 5 // padapAThaH - yH| vizveSAm / puruSANAm / pri| netA / su'pA / antariti / pra'cetanaH puraH'hitaH // gurUNAm / yaH / guru'tamaH / yaH / garIyAn / tapa'sA / dhIbhiH / puruSam / tam / pra / padye // He is the good guide of all persons; he is the leader who leads by a good path and through knowledge which is within oneself. He is the best preceptor of all preceptors who are the revered ones. I attain that Purusha by means of meditation and intense thinking.

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373 chandodarzanam anvybhaassym| yaH puruSaH vizveSAM puruSANAM deva-mAnavAdInAM sarveSAM prANinAM pariNetA saJcAlayitA sAmAnyataH anugrahItA svacaitanyasattvapradAnena iti bhAvaH, yaH purohitaH agragAmI mArgadarzI ca bhavan sadasadvivekazAlinA mAnavAnAM pracetasA vAruNena sanmanaHsattvena antaHpreritena sadasadvivekataH supathA sanmArgeNa RjutareNa niSkaNTakena pariNetA praNayitA paritaH gamayitA svamabhISTaM paramaM padaM prati prApayitA bhavatIti tadarthaH / " pariNetA matInAM vizvadevo adAbhyaH", "somaH punAnazcamyorvizaddhariH" (R. maM. 9-103-4) iti tadanuzravaNam, tathA " agnenaya supathA rAye asmAn vizvAni deva vayunAni vidvAn " (ka.maM. 1189-1) iti || "RjunItI no varuNo mitro nayatu vidvAn" (R. maM. 1-90-1) iti ca // ityAdibhi: mantraiH sanmAgaNa RjumAgaMNa ca sA devatAtmaiva prArthyate // ata eva yaH sanmArgadarzI sarvaSAmapi guruH, tathA savaSAM gurUNAmapi gurutamaH zreSThatamaH agrapUjyo bhavati iti prAjJairabhimanyate, etena sarveSAmapi vedAnAM vidyAnAmapi sarvAsAM saMvidAM ca amRtatvAntAnAM adhipatitvameva tadrutvasya paramaM lakSaNaM bhavitumarhatIti pratijJAyate, tadyathA sarvavedAdhipatitvam--"gaNAnAM tvA gaNapatiM havAmahe kaviM kavInAmupamazravastamam / jyeSTharAjaM brahmaNAM brahmaNaspate" (R. maM. 2-23-1) iti // tathA bhagavato rudrasya sarvavidyAdhIzvaratvam- "IzAnaH sarva vidyAnAmIzvaraH sarvabhUtAnAM brahmAdhipatibrahmaNo'dhipratibrahmA zivo me astu sadA zivoma" (nA. u. 17-5) iti || amRtatvAdhipatitvaM paramapuruSasya anuzrUyate- "utAmRtatvasyezAnaH" (R. maM. 10-90.2) iti, " utAmRtatvasyezvaraH" (atharva saM. 19) iti ca / tasyaiva puruSasya tasmAdevakAraNAt paramagurutvaM vizvasyApi jagataH iti upadiSTam | "klezakamavipAkAzayairaparAmRSTaH puruSavizeSaH iishvrH| sa eSa pUrveSAmapi guruH kAlenAnavacchedAt" (yo. sU. 1-24-25) iti // ataH eva yaH garIyAn parama: pUjyaH sarvahitatamaH, brahmavidyAdipradAnena sarvAnugrAhakatvAt , " utpAdaka-brahmadAtroH garIyAn brahmadaH pitA" (manu. smR. 2) iti || " tvameva pUjyazca gurugarIyAn " (gI. 11) iti ca tadanummaraNAt // ata eva yaH pratyakSasiddho gurusvarUpaH ityuktaM bhavati // __ " gururbrahmA gururviSNurgururdevo mahezvaraH / guruH sAkSAt paraM brahma tasmai zrIgurave namaH // iti ca suprasiddha vacanaM sarveSAM viduSAmabhimatameva, asmin arthe aupaniSadaM darzanamapi bhavati, " tasmai mRditakaSAyAya tamasaH pAraM darzayati bhagavAn sanatkumAra" (chAM. u. 7-26-2) iti || " tvaM hi naH pitA yo'smAkamavidyAyAH paraM pAraM tArayasIti" (pra. u. 6-8 ) iti ca tadanuzravaNam // taM tAdRzaM paramaM puruSaM dhIbhiH tAdRzaguru

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374 chandodarzanama bhAvAdisuvinItAdibhiH paramazraddhAmayIbhiH tapasA trikaraNayogAdicaritena guruzuzrUSAdinA prataptena zuddhasattvena prapadye zaraNaM prApnomi sarvasvabhAvena iti || COMMENTARY-SUMMARY TRANSLATION The Purusha is the guide of all people, of all living beings including immortals and mortals. He is the leader, who goes first indicating the road as it were, to all men who are blessed with the power of discrimination, and leads all men by a path which is the best, which is straight and not thorny. He is the one who takes all to the supreme place desired by all. Cf. "He is the leader of all minds. He is the god of all gods He is Soma, the purifier and attracts all the living beings" (Rg. IX-103-4).Again, "Agni, lead us by good paths. Oh ! god, you possess all the knowledge" (Rg. I-189-1). "May Varuna and Mitra, the learned ones, lead us along the straight path " (Rg. I-90-1). So, he who shows the good path is the preceptor of all. He is the preceptor of preceptors. He deserves to be worshipped first. Cf "Isvara is a unique Purusha, untouched by misery, by action and its result and by the weaknesses of the body. He is the preceptor of the ancients also, being beyond time" (Patanjali Yoga Sutra 1-24 & 25 ). So, the best of preceptorship is ascribed to him, that is to Purusha. So, he is the master of all learning. Cf. "isana, the ruler of all learning : the lord of all beings". (Nar. Up). He is the most worshipped and the greatest well-wisher. Cf. "Between the father who gives us body and the giver of the knowledge of Brahma, the latter is the greater" (Manu 2). "You are certainly the worshipful one and the guide" (Gita 11). It is therefore evident that Purusha is the guide and the preceptor. Cf. "Bhagavan Sanatkumara takes him beyond darkness that is ignorance, him whose impurities of heart have been cleansed" (Chhand. Up. VII-26-2); "You are eertainly our father who took us across to the other shore of ignorance" (Prasna VI-8). SaSThI Rk / puruSo'sau brahmaNaspatirvizvavedA RcA yajuSAM sAmnAM chandasAmRrSiH // yo vizvaiSA RSINA RrSitama stapasA dhIbhiH puruSaM taM pra padye // 6 // padapAThaH - puruSaH / asau / brahmaNaH / ptiH| vizva'vedAH / RcAm / yajuSAm / sAnAm / chandasAm / RrSiH //

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chandodarzanama 376 yH| vizveSAm / RSINAm / RrSi'tamaH / tapa'sA / dhIbhiH / puruSam / tam / pra / padye // This Purusha is Brahmanaspati, the lord of the power of speech and omniscient. He is the seer of Rk, Yajus and Sama mantrs. He is indeed the only seer and the best of all the seers. I attain him, by means of . meditation and deep thought. anvybhaassym| asau divyaH puruSaH brahmaNaH vAksattvasya adhipatiH vizvavedAH sarvajJaH sarvavedasattvapUrNaH, tasmAt Rg-yaju:-sAmasajJAbhiH prasiddhAnAM chandasAM vedAnAM gAyatrAdInAM ca sarveSAM RSiH draSTA darzayitA ca svayameva asti, yaH ekarSiH pradhAnaH vizvasandraSTA ata eva ekarSinAmnA'pi vede prasiddhaH, " pUSan ekaSa yama sUrya" (I. u. 16), " svayaM juhata ekarSi zraddhayanta:" (muM. u. 3-2-10) iti ca tadanuzravaNam // yaH RSINAM savaSAmapi mantradraSTuNAM draSTutamaH RSizreSThaH, " tasmAd yajJAt sarvahuta RcaH sAmAni jajJire chandAMsi jajJire | tasmAd yajustasmAdajAyata" (R. maM. 10-90-9) iti tadanuzravaNam | "ya imA vizvA bhuvanAni juhvad RSi)tA nyasIdat pitA naH" (R.maM. 10-89-1) iti ca || athavA RSizabdaH prANavAcakaH zrUyate, "tasyAsata RSayaH saptatIre iti prANAvA RSayaH prANAnevaitadAha " (bR. u. 2-2-3) iti ca || "saptarSayaH pratihitA zarIre" iti ca // " sapta vai zIrSaNyA: prANA: " iti spaSTo'rthaH, etena ekarSiH mukhyaH prANaH, so'yameva RSitama: cetanAtmasvarUpaH iti ca arthaH sampadyate / taM tAdRzaM puruSaM dhIbhi: chandoniratAbhiH prANamayIbhiH tapasA tadyogena satyamantrAcaritena antavirmazana saMyamena ca prapadye aparokSataH prApnomIti || . COMMENTARY-SUMMARY TRANSLATION : This is Purusha, the lord Brahma, the lord of Vak. He is omniscient. So, he is the seer and one who reveals the Vedas, which are known as Rk, Yajus and Sama in the metres Gayatri and others. He is the most important seer of the universe and so, he is celebrated in the Vedas as the only seer. Cf. "Oh ! Purusha, who are the only seer (Ekarshi)" ( Isa. 16). "Brahma is to be taught to those who perform sacrifices and who have full faith in the only seer ( Ekarshi )." ( Mund. Up. III-2-10). He is the best of the seers, or the word Rshi is also used in the sense of Prana, as in "By its banks the seven Rshis had their abodes". Pranas are, indeed, the Rshis. The statement means here the Purusha only" (Br. Up. II-2-3). Thus, by the word * Ekarshi' the Chief vital air ( Mukhya Prana) is meant. He is the best seer, as he is the very essence of energy.

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376 chandodarzanama saptamI Rk / yo bhUtAnAM vidhRtyai vizveSAM vAgbhi - bhUrbhuvaH svani dadhe trINi padAni // vizvaSu yo bhUteSu padaM turIyaM tapasA dhIbhiH puruSa taM pra paMdhe // 7 // padapAThaH - yH| bhUtAnAm / vi'dhRtyai / vizveSAm / vAbhiH / bhUH / bhuvaH / sva?riti svH| ni / dadhe / trINi / padAni // vizva pu / yH| bhUteSu / padam / turIyam / tapa'sA / dhIbhiH / puruSam / tam / pra / padye // For the dwelling and support of all beings he created with the help of his Vak the three abodes, Bhuh, Bhuvah and Svah. He has placed in the inmost heart of all beings, the fourth foot, that is the Turiya or the spirit. I attain that Purusha by means of meditation and deep thought. anvayabhASyam / ya: puruSaH bhUtAnAM vizvaSAM acetanAnAM tathA sacetanAnAM ca sthAvarANAM jaGgamAnAM ca prANijAtAnAM vidhRtya sandhAraNArthaM vAgbhiH svakIyavAkchaktibhiH vizvavAcakAbhiH "bhUH bhuvaH svaH" iti trINi padAni nidadhe kalpayAmAsa, tathA yaH vizveSu bhUteSu antaH svaM turIyaM caitanyamayaM padaM sthApayAmAsa, taM paramaM puruSaM tapasA tadanurUpeNa sayamena dhIbhiH dhIyogena prApnomIti || atra "pAdo'sya vizvA bhUtAni tripAdasyAmRtaM divi" (R. ma. 10.90-3) ityanena saH catuSpAt puruSaH stUyate, tAni cattvAri padAni tasya anyatrApi zrUyante, " idaM viSNurvicakrame tredhA ni dadhe padam" (R. maM. 1-22-18) iti // atra trayANAM padAnAM nirdeza., tad bhuvanatrayameva padatrayamiti, "tad viSNoH paramaM padaM sadA pazyanti sUgya: " (R. maM. 1 22-20) iti ca // tat paramaM padameva turIyaM padamiti sampadyate, vAgbhiH saha sthApitatvAt vAco devyA api tAni catvAri padAni samAnAnyeva bhavanti // "catvAri vAk parimitA padAni" (R. maM. 1-164-45) iti tadanuzravaNaM, etena tayoH vAk-puruSayorekarUpatA avagamyate iti // COMMENTARY-SUMMARY TRANSLATION To hold and support all the beings, the inert and the living ones, the immobile, and the mobile, he created with his powers of speech all the three

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chandodarzanama 377 worlds, Bhu, Bhuvah and Svah. Likewise, inside of all the beings he placed his fourth foot in the form of pure conscious energy. Cf. "All these beings are only one-fourth of his being; the other three parts which are immortal are in the sky" ( Rg. X-90-3). This Rk speaks of Purusha with four feet or four parts. And the four feet' of his are also:spoken of elsewhere. Cf. "Vishnu strode this universe and he took three steps " (Rg. I-22-18). This is a reference to his three steps or feet. "The wise see always that supreme abode of Vishnu" (Rg. I-22-20). That supreme abode of Vishnu is the fourth foot or Turiya. The four steps were taken with the help of Vak and so Vak is also said to have four feet. Cf. "The Vak has four feet" (Rg. I-164-45). aSTamI Rk / agninendreNa savitrA''tmanA yo antaH pRthivyAmantarikSe divi || jyotiSpadAni ni dadhe bhUyastrINi tapasA dhIbhiH puruSaM taM prapadye // 8 // padapAThaH - agninA / indreNa / savitrA / AtmanA / yH| antariti / pRthivyAm / antarikSe / divi / / jyotiSpadAni / ni / dadhe / bhUyaH / trINi / tapasA / dhIbhiH / puruSam / tam / prA padye // He placed on the earth, in mid-air and in the sky, his own three feet which are refulgent in the form of Agni, Indra and Savita. I attain the Purusha, by meditation and the intense use of mental faculties. anvayabhASyam / ya: puruSa: AtmanA caitanyajyotiHsvarUpeNa agninA pRthivyAM asmin loke, indreNa vaidyutena antarikSe madhyame loke savitrA divyena divi amuSmin uttame loke ca etAni jyotiSpadAni adhidaivatasattvAni trINi padAni bhUya: punaH nidadhe sthApayAmAsa, taM tAdRzaM puruSaM dhIbhiH jyotistrayAtmakadevatAniratAbhiH tapasA tadanusandhAnena yajJena dhIyogena ca prapadya prApnomIti // CD-48

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378 chandodarzanama COMMENTARY-SUMMARY TRANSLATION The Purusha, with his energy in the form of light, placed his three feet in the form of Agni. On this earth, in the form of Indra or lightning in mid-air, and in the form of the sun or Savita in the sky. navamI Rk / yo bhUtairyotiSA'dbhirbhUmyA ca tribhistrivRto'sya visRSTayai vizvasya bhUyaH // trINi padAni ni dadhe tA trivRtAna tapasA dhIbhiH puruSaM taM prapadye // 9 // padapAThaH - yH| bhUtaiH / jyotiSA / at'bhiH / bhUmyA / ca / tri'bhiH| tri'vRtaH / asya / vi'sRSTau / vizvasya / bhUyaH // trINi / padAni / ni / dadhe / tA / tri'vRtAni / tapaisA / dhIbhiH / puruSam / tam / pra / padye // He planted his three feet in the form of the three elements, light, water and air made triple or threefold in order to create this universe. I attain that Purusha by means of meditation and deep thought. anvybhaassym| ___ yaH puruSaH "jyotiH ApaH bhUmiH " iti etaiH tribhiH bhUtaiH trivRtaH triguNIbhUtasya asya pratyakSasiddhasya vizvasya sarvasya jagata: visRSTayai prAdurbhAvArthaM tA tAni trivRtAni pratyekazaH triguNIkRtAni trINi bhUtatritayAtmakAni padAni nidadhe kalpayAmAsa, tAni etAni trivRtAni sambhAvayAmAsa, etAni trivRditAni bhUtAni nirmame, taM tAdRzaM puruSaM paraM divyaM cetanAtmAnaM trivRtena trivRtkaraNaklaptena dhIyogena tapasA bhUtatrayasAmarasyavijJAnena tathA taduditena ekIbhAvena tadbhatatrayAdhiSThAnabhUtaM mUlaM puruSaM prApnomIti || COMMENTARY-SUMMARY TRANSLATION To create this universe which consists of the three elements, light, water and earth, he planted his three feet each one of them being tripled. This process of permutation and combination is called Trivstkarapa in the Upanishads. It is thus that variecies of names and forms are created.

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chandodarzanama 379 dazamI Rk / yo jyotiSA'dbhirbhUmyA'nnena retasA tanUbhRtaH saJjajAna vizvAH pr'jaaH|| cittibhistAH sucetanAzcakre bhUya stapasA dhIbhiH puruSaM taM prapadye // 10 // padapAThaH - yaH / jyotiSA / at'bhiH / bhUmyA / annaina / retasA / tanU'bhRtaH / sam / jajAna / vizvAH / prajAH // citti'bhiH / tAH / su'cetanAH / cakre / bhUyaH / tapasA / dhIbhiH / puruSam / tam / pr| padye // He who is of the nature of spirit, created in abundance all the living beings who have bodies, by means of three elements, light, water, earth; he provided food and senses, invested them with vital energies; he energised them. I attain that Purusha by means of meditation and deep thought. anvayabhASyam / yaH puruSaH cetanAtmA jyotiSA adbhiH bhUmyA ca ityetaiH tribhiH bhUtaiH tathA tadetabhUtatrayasattvoditena trivRtA annena tatsArabhUtena retasA ca ityetaiH paJcabhiH AvazyakaiH vastusattvaiH tanUbhRtaH sazarIrA: imAH sarvAH prajAH abhitaH ajanayat Abhimukhyena pratyakSAH janayAmAsa, tathA tatazca cittibhiH nijacetanAzaktibhi: tA: imAH svIyA: prajAH sucetanAH saJcetanAH sambhAvayAmAsa, taM tAdRzaM puruSa dhIbhiH sacetanAbhiH trivRditAbhiH tritattvasatvasaMhitAbhiH tapasA sattvasaMzitena AntayaNa saMyamena prapadye aparokSataH prApnomIti || COMMENTARY_SUMMARY TRANSLATION With the help of the three elements of light, water and earth and with the help of food which was produced by triplicating them, and with the help of the senses which are the essence of good (in all five ingredients go to make a living thing), he created all these sentient living beings who possess bodies. Then by means of his energy, he endowed all with energy. ekAdazI Rk / agninendreNa sAvitrA''tmanA tejasA 'dbhiragnairvAcA prANena manasA cittyA //

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380 chandodarzanam catvAri tA padAnyAtman yo dadhe'nta stapasA dhIbhiH puruSaM taM prapadye // 11 // padapAThaH - agninA / indreNa / savitrA / AtmanA / tejasA / ata'bhiH / annaiH / vAcA / prANena / manasA / cittyA / / ctvaariN'| tA / padAni / Atman / yaH / dadhe | antariti / tapasA / dhIbhiH / puruSam / tam / pra / padye / / With the help of the gods, Agni, Indra, Savita and Atma and in the form of light, waters, food and speech, as also vital airs, mind and conscious energy he planted his four feet in the soul of beings. I attain the Purusha by means of meditation and thought power. anvybhaassym| bhaumena agninA adhidaivatena, tejasA adhibhUtena vAcA tejomayyA adhyAtmasattvayA, tathA antarikSaNa indreNa daivatena, adbhiH bhautikAbhiH rasamayIbhiH prANasattvAbhiH, tathA ApomayaiH prANaiH adhyAtmakaH, savitrA divyena annaiH bhautikai: manasattvaiH, manasA annamayena adhyAtmakena bhAvanAsattvena, evaM trivRditaiH tribhiH dhAtusattvaiH pratyekazaH trivRtkRtaiH saha AtmanA-citA cetanayA turIyayA yaH savarSI prANabhRtAM zarIriNAM anta: Atman Atmani zArIrake jIvAtmani tA tAni catvAri padAni dadhe sthApayAmAsa, dhIbhiH tAbhireva etAbhiH trikaraNAtmikAbhiH vAk-prANa-manorUpAbhiH sacetanAbhiH trivRditAbhiH saha samuditena dhIyogena tapasA vAk-prANa-manaHsaMyamena tatsaMzitena zuddhasattvena taM paramaM puruSaM aparokSataH prApnomi sAkSAtkaromIti || COMMENTARY-SUMMARY TRANSLATION He planted his four feet in the inner heart of all beings with the help of Agni of this earth, who is the presiding deity (Adhidaiva ), with the help of light which is elemental (Adhibhata ), with the help of Vak, which is full of light (Adhyatma), then again with the help of Indra of mid-air (Adhidaiva), with the help of waters (Adhibhata), with the help of Prana, full of liquids (Adhyatma); then again with the help of Savita the celestial one (Adhidaiva), with the help of food composed of the elements (Adhibhata), with the help of Manas-which is born of food (Adhyatma); with the help of these supporting elements made triple, and with the help of the soul full of

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chandodarzanam energy which is the fourth foot. He placed his four feet within the inner heart of all possessing bodies and intellects, as well as powers of speech, vital airs and mind. dvAdazI Rk I vaizvAnaro'yaM puruSo'ntaH prathama steja'sA''tmA'pa'raH prajJAtA''nta'maH // yaH pracetanaH' pra'tyaGGati'i tu'rIya' - stapa'sA dhI'bhiH puru'SaM' taM prapadye // 12 // padapAThaH - vaizvAnaraH / puruSaH / yaH / prathamaH / teja'sA | AtmA | apa'raH / prajJAtA / A'anta'maH || yaH / pra''cetana'H / pra'tyaG / ati' / tu'rIya'H / tapa'sA | dhabhiH / puru'Sam / tam / pra / padye // 381 This inner Purusha is the first known as Vaisvanara. Tejas is the second. The third is Prajna who is the innermost. The fourth is pure conscious energy dwelling in the deepest recesses of all and different from and transcending all these three. I attain that Purusha by means of meditation and concentrated thought. anvayabhASyam | yaH ayaM antarAtmA vaizvAnara : sthUlazarIrAbhimAnI prathamaH pUruSaH, tejasA AtmA tejaH zarIra: taijasAbhidhAna: apara: dvitIyaH, prajJaH prajJAnasattvaH paraH antara: AntarataraH prAjJasaJjJakaH tRtIya:, te ete trayaH pUruSAH jAgRti - svapna - suSuptirUpAvasthAtrayasAkSiNaH, yaH pracetanaH kevalaM cetanaH pratyaG AntaratamaH ati zarIratrayaM avasthAtrayaM ca atItaH turIyaH turIyapadAbhidhaH, sa eva atiturIyo'pi turIyAtIto bhavati amAtra: iti yAvat, taM puruSaM sarvAntaryAmiNaM dhIbhiH tadekAnusandhAnaparAbhiH tasmin pralInAbhiH tapasA kevalena vimarzena prapadye aparokSataH tAdAtmyena prApnomIti / tadidaM tattvaM mANDUkyopaniSadi vistarazaH pratipAditaM sarvamapi anusandheyam || COMMENTARY-SUMMARY TRANSLATION This Purusha in this body is Vaisvanara. He presides over the physical body. He is the first. The second who has a body of light is known as Tejas.

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382 chandodarzanama The third with a body consisting of knowledge is known as Prajna, and is still deeper. These three persons' are so named as they are the lords of the three states of wakefulness, dream and sleep. Prachetana is different from all these and transcends them. His name is Turiya. Though called Turiya, he transcends Turiya also, as he is beyond measure and reach. That Purusha, known as such, is the inner soul of all. Refer to Mandukyopanishad, for fuller treatment of this subject. trayodazI Rk / pUruSo yaH paJca janAn sa jAna tAn prati viSTaH pAJcajanyo babhUva // yasyAGgAni paJcajanA vizva ime tapasA dhIbhiH puruSaM taM prapadye // 13 // padapAThaH - puruSaH / yaH / paJca / janAn / sam / jajAna / tAn / prati / viSTaH / pAJcajanyaH / babhUva / / yasya / aGgAni / paJca / jnaaH| vizva / ime / tapa'sA / dhIbhiH / puruSam / tam / pra / padye // The Purusha, indeed, created the Paichajana (sentient beings). He entered them and himself became Panchajanya. His five limbs are all these Panchajana I attain that Purusha, with the help of meditation and by the full use of mental powers. anvybhaassym| yaH paramaH puruSaH paJca paJcavidhAn janAn trivRtkRtaiH tribhiH tejo'bannaH sacetanAn prANivargAn saJjajAna utpAdayAmAsa tadrUpeNa svayamAvibabhUva, athavA paJcajanAH iti, manuSyanAma paJcabhyo jAyante iti, paJcabhirvA AkAzAdibhi: bhUtaiH, tathA jyotirjalabhUmiannaretaHsattvaiH prajAtAH iti ca, tatrApi dhu-parjanya-pRthivI-puruSa-yoSitasvarUpebhyaH - zraddhA-soma-varSa-anna reta sattvAnAM paJcabhyaH AhutibhyaH prajAtAH puruSarUpAH sacetanAH prajJAH paJcajanAH iti prasiddhAH manuSyanAmAnaH, "iti tu paJcamyAmAhutAvApaH puruSavacaso bhavanti" (chAM. u. 59-1) (bR. u. 6-2-9-13) iti tadanuzravaNam // tadetat paJcAgnividyAtattvaM brahmamImAMsAyAM nirNItam, tadiha anusandheyam | yAskastu paJcajanazabdasya ubhayavidhaM artha darzayAmAsa, "gandharvAH pitaro devAH

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chandodarzanama 383 asurAH rakSA sItyeke, catvAro varNAH niSAda: paJcamaH ityaupamanyavaH" (ni. 3-8-1) iti // yazca-tAnimAn paJcajanAn punaH svasmAt AvirbhUtAn prativiSTa: cetanAtmasvarUpeNa AviSTaH san pAJcajanyaH iti etannAmnA svarUpeNa ca babhUva svataHsiddhaH prasiddhi jagau, ata eva yasya puruSasya ta ime paJcajanA eva paJca agAni avayavAtmakAni adhiprajatattvena pratiklaptAni bhavanti, taM tAdRzaM puruSaM dhIbhiH tadanugatAbhiH tathA paJcatattva viziSTAbhiH tapasA tadyogena pAJcajanyatattvapUrNasya puruSasya vimarzana prapadye aparokSata: prApnomIti || __atra tadetat puruSazabdArthanirvacane pradhAnaM ligama, - "tAn prativiSTaH pAJcajanyo babhUva" iti, etasminnartha suspaSTArtho mantravarNo bhavati, "purazcakre dvipadaH purazcakre catuSpadaH / puraH sa pakSI bhUtvA puraH puruSa Avizat" (bR. u. 2-5-18) iti, udAhRto'yaM madhuvidyAyAm || tasyedaM aupaniSadaM brAhmaNAnuvacanama,- "sa vA ayaM puruSaH sarvAsu pUrSu purizayo nainena kiJcanAnAvRtam, nainena kiJcanAnAvRtam " iti // "vRkSa iva stabdho divi tiSThatyekastenedaM pUrNaM puruSeNa sarvam " (nA. u. 10.4) iti // tadetadeva tasya puruSasya puruSatvam yat svataH pUrNatvam, sarvataH pUrNatvaM ceti, tatra udAhRta eva RGmantravarNaH, "goSA indo nRSA asya zvasA vAjasA uta | AtmA yajJasya pUrvya:"(R. maM. 9-2 10) iti || tato'pi viziSTArthaka RmantravarNAntaraM suprasiddham"hasaH zuciSad vasurantarikSasaddhotA vediSadatithirduroNasat | nRSad varasad Rtasad vyomasadabjA gojA RtajA adrijA Rtam" (R. maM. 4-40-5) iti // tasya nirvacanopabRMhitaM brAhmaNAnuvacanam- "varasadityeSa vai varasad varaM vA etat sadmanAM yasmin eSa Asannastapati" (ai.brA.) iti // atra "AsIdati" ityarthaH zuciSat ityAdiSu sarvatrApi siddhaH, tena puruSu bahuSu AsannaH puruSaH ityartha: sampadyate // atra ta ete paJcajanAH paJcabhirjAyante paJcabhyo janyante iti arthAt puruSu pravezAt prAdurbhavanti iti ca saGketodite tAttvike'rtha kiJcid vaidikaM rahasyaM pratIyate, tasya paramapuruSasya prajJAnAdisattvebhyaH vAk-prANa-mana:-zrotra-netraprabhRtibhya: divyebhyaH karaNebhyaH prAdubhUtAnAM agni-vAyu-soma-dik-sUrya-prabhRtInAM puruSasattvAnAM pradhAnAnAM paJcAnAM devatAtmanAM sazarIreSu bahuSu puruSeSu pravezAt paJcajanasaJjJA manuSyANAM tAttvikArthaprayuktA iti vaidikaM mantrahRdayam, "candramA manaso jAtazcakSoH sUryo ajAyata | mukhAdindrazcAgnizca prANAd vAyurajAyata" (R. maM. 10-90-13) "dizaH zrotrAt" (kra.maM. 10-9004 ) iti ca / ) evaM paJcAnAM puruSAvayavAnAM nirdezAt paJcabhizca tadaivataiH viziSTAH tebhyaH prajAtAzca "paJcajanA:" vedasaGketaH tadASayadarzanAGkitaH, tatra krameNa manaHprabhRtInAM teSAM " somaH sUryaH (indraH-agniH ) indrAgnI vAyuH dizaH" iti te paJcadevatAtmAnaH prasiddhAH,

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384 chandodarzanam teSAM ca AdhyAtmakasattvaparANi paJcakaraNAni ca prasiddhAni, sarveSAmapi antarhitAni aparokSANyeva bhavanti, " manaH, cakSu, vAk ( mukhaM ), prANa:, zrotraM" ceti // tathA teSAM agnyAdInAM puruSe asmin antaHpravezAdapi teSu upasthitezca puruSatvaM pratIyate, ' agnirvAgbhUtvA mukhaM prAvizat " ai. u. 2 - 4 ) ityAdi vacanameva tadupodbalakam / eteSAM maSTA prANasaJjJA'pi zrUyate, "te vA ete prANA ityevAkhyAyante na vAco na cakSUSi na manAsIti " iti // ( " prANApAnAdayaste'pi paJcaprasiddhAH teSAM puruSe asmin antaH pratiSThitAnAmapi brahmapuruSasaJjJayA upadeza: zrUyate, "te vA ete paJca brahmapuruSAH svargasya lokasya dvArapA: ( chAM. u. 3-13-6 ) iti / paJcAnAM teSAM aditirUpatvena akhaNDa | tmanA zrUyate paJcajanAnAm " vizve devA aditi: paJcajanA: " (R. maM. 1-89-10 ) iti // tathA paJcasattvAtmikA iyaM mAnavI prajA pAJcajanyA zrUyate | " yat pAJcajanyayA vizendre ghoSA asRkSata " (R. maM. 8- 63 - 7) iti // atra paJca dhIndriya- taddevatA - sattvasampannayA prajA indrezvare yat stutirUpAH udghoSAH kriyante iti sarvatrApi paJcAnAM yogaH upadiSTo'nuzrUyate // 99 COMMENTARY-SUMMARY TRANSLATION He, the supreme Purusha, created Panchajana, fully conscious human beings, with the help of elements in permutation and combination. Panchajana is the name of human beings. They are born from the five elements. They are born from the combination of light, water, earth, food and seed ( semen ); They were born of five oblations as it were of sky, rain, earth, male and female; they are virtually Sraddha faith, Soma-nutritive force, Varsha-rain, Anna-food and Retas-seed. They are thus known as the elements which were invested with consciousness. "Thus the waters of the sky become known as a person when they reach (the stage of semen) the fifth oblation." ( Chhan. V-9-1 ) and ( Brh. VI-2-9 to 13 ). This is the principle involved in Panchagni Vidya and it is discussed in Brahma Mimamsa (written by Vasishtha Ganapati Muni). Yaska refers to this matter and describes it: "Some hold that these Panichajanas are, Gandharvas, Pitrs, Devas, Asuras, and Rakshasas. Aupamanyus hold that Panichajanas are the four castes, ie, Brahmana, Kshatriya, Vaisya, Sudra and the fifth is Nishadas ( Nirukta III-8-1). Thus he refers to the two meanings of the word Panchajana. He, the Purusha, entered into those Panchajanas, whom he himself had created, with the help of consciousness and became Panchajanya. assumed a corresponding form. He His five limbs are these Panchajana.

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chandodarzanam In deriving the word Purusha, the statement, "He entered into them and became Panchajanya " is to be noted. It is so expressly stated in a mantra. Cf." He created living bodies with two legs and four legs as his abode. Then with conscious energy, he entered the cities (Pura) in the form of bodies and so he is called Purusha." This is quoted in MadhuVidya (Br.. Up. II-5-18). See again, "Indeed it is this Purusha who entered all cities' and became Puri-Sayah (i.e. he who dwells in cities). There is nothing that is not covered or occupied by him." 385 "In the sky is one who stands firm like a tree. All this is full of that Purusha" (Nara. Up. 10-4). Thus, he is perfection itself and is all-pervasive; this is the characteristic of Purusha. There is another well-known Rk, which illustrates this point better. "As Hamsa-the sun-he dwells in the sky full of light. As Vasu-the airin mid-air. As Hota, in the altar-the earth, as a guest in the house. He is in man in the form of Truth and right action" (Rg. IV-40-5) Aitareya Brahmana further elaborates this derivation- "This Sun is the Varasad, i e., he who resides in the best of the houses; the house where he dwells and burns as Agni, is the best" Here Asannah means Asidati. In Suchishad and other words, it means that he is everywhere. "He is Purusha because he dwells in many Purus or places. "" In the statements, "They, that is, persons are born from the five elements (Panchabhirjayante) and they manifest themselves by entering the bodies," there is a Vedic secret conveyed and indicated by the symbols Vak, Prana, Manas, Srotra and Netra. They are the divine instruments of the Parama Purusha. From them were born Agni, Vayu, Soma, Dik and Surya, in the form of the five gods. By their entry into the bodies, the human beings came to be known as Panchajanas. This is the sense conveyed by the Vedic texts. Cf. "Chandrama was born from mind, Surya from the eye, Indra and Agni were born from the face and Vayu from Prana (of the Purusha)" (Rg. X-90-13). "Directions ( were born) from the ears ( of the Purusha )" (Rg. X-90-14). From the reference here to the five gods born from the Purusha, the inference is that the Panchajanas were born from those gods. This is the secret contained in the Veda. "Soma, Surya, Indragni, Vayu and Dik" are the five gods who preside over the five well known senses, mind, eye, face (Vak), breath or nose, and ear. These gods, viz., Soma and others enter into the human beings confirming his (man's) Purushatva. Cf "Agni became Vak and entered (his ) face" etc (Aitareya Up II-4). These (five gods) are known collectively as Prana also. Cf. "These are said to be Pranas. 35 The division of Prana into Prana, Apana and others is well known and they are referred to as Brahma Purushas also in the Chhandogya (III-13-6). CD-49

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386 chandodarzanam One statement says: "The Parichajanas, that is, all human beings and gods are from Aditi" (Rg. I-89-10); this confirms that they are all from the infinite power and are indivisible. Thus human progeny is one with the five forms of energy referred to and its existence is inseparable from the primeval Purusha. "The progeny of Panchajana invoked Indra" (Rg. VIII-63-7). The great invocatory voice of the people in the form of praise to Indra, is heard on all sides. They are endowed with internal senses and they praise the presiding deities. caturdazI Rk / puruSo'sau chandasA''tmA prati vAcamRco yajUSi sAmAni ca cchandA si || chandaspadAni dadhe chandamsu cittI tapasA dhIbhiH puruSaM taM prapadye // 14 // padapAThaH - puruSaH / asau / chandasA / AtmA / prati / vAcam / RcaH / yajU Si / sAmAni / ca / chandAsi // chandaH'padAni / dadhe / chandaH'm / cinI / tapasA / dhIbhiH / puruSam / tam / pr| padye // This Purusha is the Atma with the power of producing the Vedic metres. With the help of Vak, he had had the vision of the Rgveda, Yajus and Sama Vedas. He planted his feet as it were in the form of metres in the Vedic Mantras. I attain that Purusha by means of meditation and intense use of the mental powers. anvybhaassym| asau divya paraH puruSaH chandasA chandassattvena saMhita: san AtmA chandomayaH puruSaH chandaHzarIraH sampannaH iti yAvat,-" sa vA ayamAtmA vAGmayo manomayaH cakSurmayaH zrotramayaH chandomaya: puruSa:" (ai. A.) iti mpaSTAthakaM tadanuzravaNam | saH vAcaM nijAM svAnurUpAM svAnuguNyAM chandasvatIM pratipannaH san- Rg-yaju:-sAmarUpANi chandAMsi trINi vidyAtmakAni jJAnarUpANi padAni sandadarza iti adhyAhriyate, tAni vedarUpANi chanda:

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chandodarzanam 387 padAni gAyatra-traiSTubha-jAgatasajJAni bhavanti, teSveva chandassu chandaHsaMhiteSu mantreSu padAni trINi adhinidadhe, adhiSThAnarUpeNa sthApayAmAsa, ataH eva saH chanda puruSa: iti prasiddhiM jagau | asmin atha RmantradarzanaM dairghatamasArvayam -" yad gAyatre adhi gAyatramAhitaM traiSTubhAd vA traSTubhaM niratakSata | yadvA jagaj jagatyAhitaM padaM ya it tadviduste amRtatvamAnazuH" (R. maM. 1-164-23) iti // taM tAdRzaM chandaHpuruSAMdhIbhiH chandoniratAbhiH tapasA mantrayogAdisAdhitena saMyamena prapadye ASayeNa sanDaksattvena prApnomIti // COMMENTARY SUMMARY TRANSLATION This is Purusha, the highest, and is one with the power to create Chhandas. He, Atma, became a Chhandomaya Purusha, with Chhandas as his body. Cf. " Indeed, it is this Atma who became Purusha, full of speech, replete with mind and Prana, with all eyes and all ears, and all Vedas Chhandomaya" ( Aitareya Aranyaka). Through the power of speech, suitable to him, he had the vision of the Vedas, Rg, Yajus and the Sama. They were all Vedas in the form of Vidyas, sacred knowledge. The Vedas are in the form of metres known as Gayatri, Trishtup and Jagati. He planted his three feet in the form of Vedas in the mantras. So he came to be known as Chhandan - Purusha. For this meaning see the Rk of Dirghatamas. "In the metre Gayatri he placed his foot in the form of Gayatri; in the metre Trishtup, he placed his foot in the form of Trishtup; in the metre Jagati, he placed his foot in the form of Jagati. One who knows these becomes immortal" (Rg. I-164-23). paJcadazI Rk / asyAmeva tanvaritasya vizvarUpaM janmanI haiva cakSuSA'ntardivyena // bhaveyaM sukRtI vidA'nudRzya tapasA dhIbhiH puruSaM taM prapadye // 15 // padapAThaH - asyAm / eva / tanvAm / tasya' / vizva'rUpam / janmani / iha / eva / cakSuSA / antriti| divyena // bhaveyam / su'kRtI / vidA / anu'dRzya / tapa'sA / dhIbhiH / puruSam / tam / pr| padye //

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388 chandodarzanama In this same body, in this birth only, with the help of divine insight and the help of supreme intuition, I shall realise the existence of the Purusha within myself and be blessed foreever. I attain that Purusha with the help of meditation and intense thought. anvybhaassym| tasya parokSasya paramasya AtmanaH pUrNapuruSasya vizvarUpaM vizvavibhUtisattvapUrNa saccidAnandasvarUpaM divyayogAbhyudIrNaM aizvaryasattvaM asyAmeva dRzyamAnAyAM idAnIM vidyamAnAyAM tatparamapuruSAtmkasarvasattvasampannAyAM sacetanAyAM tapaHsaMzitAyAM vizuddhasattvAyAM tanvAM janmani asminneva ihaiva asminneva loke jAgRtisattve apramAdAdivRttitattve svaprabodhayukte cakSuSA anena divyena divyabhAvAdisattvasampannena anta: citsattvena Atmani vidA savidA tata paraM rUpa anudRzya sAkSAtkRtya ayamahaM sukRtI kRtakRtyaH dhanyaH bhaveyaM bhavitA'smIti sudRDhena nizcayena etAdRzena mahatvAkAGkSoditena saduddezena cirAt Acaritena tapasA bAhyena niyamena AntareNa uccatareNa ca saMyamena dhIbhiH dhIyogena tena divyena taM paramaM puruSaM prapadye aparokSatayA svAnubhavena svAntareva prApnomIti // COMMENTARY-SUMMARY TRANSLATION Atma is the supreme Purusha, the perfect one. His Visvarupa, with the mighty power of becoming all and everything, is in highest exultation In this body only which is existing now, and is one which is invested with all the powers of that supreme Purusha, I shall attain the highest by purifying and sharpening my powers by meditation. In this birth only, and here in this world, in this wakeful state, without being deflected by lapses, I shall attain self-realisation by knowing myself and the Purusha. With the help of these eyes which are endowed with superhuman powers, I shall see the supreme Visvarupa and become a blessed one, a Suksti. Let me be fortunate enough to realise the truth here and now. SoDazI Rk / tat te bhagavan vizvarUpaM parItaM prati darzaya mA~ puruSAtmani // padaM pazyAmi darzataM tapa'sA'ntastat paramaM jyotirvizvasya darzayat // 16 //

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chandodarzanama 389 padapAThaH - tat / te / bhaga'van / vizvarUpam / pri| itam / prati / darzaya / mahyam / puruSa / Atmani // padam / pazyAmi / darzatam / tapa'sA / antariti / tat / paramam / jyotiH| vizvasya / darzayat / / ayaM mantra: tRtIye puruSasUkte vyAkhyAtaH // This Rk has already been commented upon and translated in the 16th mantra in the third hymn of this Section. // iti SaSThe'nuvAke caturthaM puruSasUktam samAptam // // iti SaSThaH puruSo'nuvAka: sampUrNaH // Thus ends the fourth hymn in the Sixth Section. Thus ends the Sixth Section dedicated to Purusha

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atha saptamaH abdaivatyAnuvAkaH / anuvAkaH 7 / sUktam 1 | RcaH 1-10 / atha prathamaM apasUktam / Apo divyAH sarasvatyaH daza, daivarAto vaizvAmitraH, ApaH, anuSTupa | Now this the Ap Sukta, First in the Seventh Anuvaka Section VII: Hymn 1: Riks 1-10- AP This hymn beginning with Apo Divyah Sarasvatyah' contains ten Rks. Daivarata Vaisvamitra is the Rshi, Apah is the god and the meter is Anushtup. atha prathamA Rk / Apo divyAH sarasvatyaH payasvatyo'bhi varSata | indreNa savitreSitAstejasauSadhibhirmahIm // 1 // padapATha :- aapH| divyAH / sarasvatyaH / payasvatyaH / abhi / varSata // indreNa / savitrA / irSitAH / tejasA / ossdhi'bhiH| mahIm // Oh, Heavenly Waters ! flowing in a liquid mass, and driven by Savita (Sun) through the power of the lightning of Indra, pour down on this earth (and make it) full of vegetation. anvayabhASyam / divyA: antarikSabhavAH vyomoditAzca sarasvatyaH parasparasavAtatvAt, payasvatyaH amburasasaGghAtarUpatvAt / atra, vizeSeNa sAmAnyaM viziSyate // he ApaH ! savitrA parameNa ka; aindreNa vaidyutena tejasA karaNena IritAH satyaH oSadhibhiH zIkareSu bIjAtmanA lInAbhiH mahIM imama prati abhitaH vaSateti // COMMENTARY-SUMMARY TRANSLATION Oh Waters ! you are born in the mid-air. You are literally Sarasvati because you mass together. You are Payasvatayh because you are liquid waters. Oh! Waters, urged by the Sun through the lightning of Indra who is full of action, rain over the earth and make it full of vegetation, the seeds of which are in you in a subtle form. 390

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391 chandodarzanam dvitIyA Rk / sAkamindreNa yA yUyamApaH prANAH pRthivISu / tA A yAta rasairangmR tairvanaspatibhiH // 2 // padapAThaH - sAkam / indreNa / yAH / yUyam / aapH| prANAH / pRthivIpu / tAH / A / yAta / rasaiH / annaiH / amRtaiH / vanaspati 'bhiH // Oh, you Waters ! you are the very life ( vital powers ) of this earth along with Indra. May you come down with the juices, the foods, the ambrosia and herbs. anvayabhASyam / he ApaH ! yAH yUyaM indreNa madhyamAgninA vaidyutena sAkaM pRthivISu pRthivIsaMstheSu zarIriSu prANAH prANasattvarasarUpA: stha, tAH yUyaM rasaiH vizvasArabhUtaiH / annaiH vizvopajIvyaiH amRtaiH sudhAmayaiH vanaspatibhiH saha AyAta, oSadhiH prApyAH vanaspatayo vyAkhyAtAH iti // COMMENTARY-SUMMARY TRANSLATION Oh Waters ! along with Indra, who is lightning and is called Madhyamagni, you are the very life of the earth; come down with the necessary juices and food for sustenance of all, also with Amota, full of ambrosia, and with the medicinal herbs. tRtIyA Rk / Apo devyaH sa~sravantyaH punaH punaH parvatebhyaH / pArthivena mAmupAptA jyotiSA saGgamayata // 3 // padapAThaH - ApaH / devyaH / sam'sravantyaH / punaH'punaH / parvatebhyaH / pArthivena / mAm / upa / AptAH / jyotiSA / sam / gamayata // Oh, presiding deities of Waters ! flowing again and again from the mountains, and coming towards me, bring about my union with the light on earth.

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392 chandodarzanama anvybhaassym| parvatebhyaH punaH punaH nirantaraM saMsravantyaH ajasradhArayA pravahantya: he ApaH devyaH ! devatAtmikA nadIrUpAH mAM imaM upAptAH snAna-pAnAdikAle pArthivena jyotiSA saGgamayata saMyojata, apsu hi vUDhaH agniH iti anena gamyate, asmin arthe RGmantravarNaH prasiddhaH, " apsu me somo abravIdantarvizvAni bheSajA | agniM ca vizvazaMbhuvam" (R. maM. 10-9-6) iti || COMMENTARY-SUMMARY TRANSLATION Oh, presiding deities of Waters ! flowing from mountains without any break, with a continuous flow, and coming towards me, may you unite me with the light on this earth at the time of bath and drink. It is said that Agni is hidden in waters. Cf. "Some told me that all the medicines and Agni who renders all people happy, are hidden in the waters" (Rg. X-9-6). caturthI Rk / madhumatyo hi mAtara Apo devya ihAgatAH / matyai punIta mAmAptaM sadyo dhiyo vibhUtaye // 4 // padapAThaH - madhu'matyaH / hi / mAtaraH / ApaH / devyaH / iha / AgatAH / maya'm / punIta / mAm / Aptam / sadyaH / dhiyaH / vi'bhUtaye // Oh, presiding deities of Waters! you, sweet mothers, having come here, do purify me, who is a mortal, so that I may prosper. anvayabhASyam / madhunatyaH madhurarasavatvAt, mAtaraH jIvanapradatvAt / he Apo devyaH! iha AgatAH satyaH AptaM mAM sadyaH dhiyaH vibhUtaye vRddhaye aizvaryAya jJAnAdiprakAzArthaM punIta, doSavimukto hi dhiyA vardhate, hiH pAdapUraNArthaH, tathA nizcayArtho vA bhavatIti // COMMENTARY SUMMARY TRANSLATION You are sweet being sweetness itself You are mothers because you give life. Oh, presiding deities of Waters ! may you come here and purify me, the mortal one, so that I may prosper. He who is free from impurities will certainly prosper through his intellect.

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chandodarzanama 393 paJcamI Rk / yo vo janayitA'mRto yo vA'psu bhavatISu / mayi sandhatta tena tadagnino'psumatA tejaH // 5 // padapAThaH - yH| vaH / janAyatA / amRtaH / yaH / vA / ap'm / bhavatISu / marthi / sam / dhatta / tena / tat / agninA / apma'matA / tejaH // May you, Oh Waters ! establish me in the light and glory of Agni who is the essence of all, who is within you and gives birth to you and is immortal. anvayabhASyam / amRtaH kSaya-vikArAdirahita: yaH vaH yuSmAkaM janayitA utpAdakaH san rAjate jyotIrUpeNa, kiJca ya: bhavatISu apsu prati tiSThati vA, tena apsumatA jala-sasattvavatA agninA mayi tata divya teja: sandhatta sandhAgyateti Apa eva prAthyante // ____ atra "apsumatA" iti aluptasaptamIbahuvacanAntena samastaM matup pratyayAntaM tRtIyaikavacanAntaM ca padam, tadeta chAMdasaM rUpam ASayama, " agnaye'psumate svAhA" iti yajumantravarNe tadanuzravaNam, tathA brAhmaNAnuvacanamapi bhavati, " agnaye'psumatepuroDAzamaSTAkapAlaM nivapati" (ai. brA. paM. 7-32-6) iti || COMMENTARY-SUMMARY TRANSLATION He, that is Agni, is immortal, free from waste and change. He gives birth to you. Further, he is in you, oh Waters! He is full of your essence%3B may you bless me with the glory of Agni. Thus the Rshi invokes the Waters. SaSThI Rk| imAgneyya enasaH puna sa sa skurutaapH| divyo raso yo yuSmAsu mayi taM bharatAmRtam // 6 // padapAThaH - imam / AgneyyaH / enasaH / punriti| maa| sam / kuruta / aapH| divyaH / rasaH / yaH / yuSmAsu / mayi / tam / bharata / amRtam / / Oh Waters! born of Agni, may you purify me again from the sins. May you fill me with celestial essence, the ambrosia which is in you. CD-50

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394 chandodarzanam anvybhaassym| __ AgneyyaH agniduhitaraH he ApaH! imaM mA mAM punaH saMskuruta, enasaH pApadoSAdikalmaSAt saMzodhayateti yAvat, ya: yuSmAsu divyo rasaH nityaM pratiSThito'sti, taM rasaM amRtaM amRtasadharmatvAt amRtaM bharateti // COMMENTARY-SUMMARY TRANSLATION Oh Waters ! daughters of Agni, purify me again from the sins and from all the results of imperfection, abnormality etc. There is a celestial essence in you. That essence which is the equivalent of ambrosia, you please fill me with it. saptamI Rk / a'psvantarbhavatISu magnamimamu shntmaiH| bheSajairmadhubhI rasaiH punarmA saHspRzatApaH // 7 // padapAThaH - ap'su / antariti / bhavatISu / manam / imam / Um iti / zam'tamaiH / bheSajaiH / madhu'bhiH / rsaiH| punariti / mA / sam / spRzata / ApaH // Oh Waters ! I who am immersed in your holy waters, should be again touched by you with pleasant, sweet and medicinal essences. anvayabhASyam / bhavatISu pUjyAsu apsu antaH magnaM imaM mA mAM uzantamaiH sukhakaraiH madhubhiH priyatvAt rasaireva bheSajaiH, he Apa:! punaH saMspRzateti || asmin arthe RGmantravarNa:- "Apazca vizva bheSajI" (.maM. 1-23-20) "ApaH sarvasya bheSajIstAste kRNvantu bheSajam" (R. maM. 10-37-6) iti ca tadanuzravaNam || COMMENTARY-SUMMARY TRANSLATION I am already immersed in you, oh sacred Waters! With pleasurable, sweet and medicinal essences, Oh Waters ! touch me again. Cf. "The Waters are universal medicines" (Rg. I-23-20 ). "The waters are medicines for all. Let them serve as medicine" ( Rg. X-37-6). aSTamI Rk / Apo yan mai duruditaM smRtaM vA yad duriSTam / yad vA kRtaM duSkaraNa tataH punIta vizvataH // 8 //

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chandodarzanam 395 padapAThaH - ApaH / yat / me| duH'uditam / smRtam / vA / yat / Um iti| duH'ISTam // yat / vA / kRtam / duH'karaNam / tataH / punIta / vizvataH // Oh Waters, purify me and free me from all evil words used by me, free me from remembrance of evil things and bad intentions as well as wicked deeds. anvybhaassym| he ApaH! yat me mama duruditaM duruktaM, yadu duriSTaM vA smRtaM kAmena saGkalpitaM, yad vA kRtaM AcaritaM duSkaraNaM duSTa karma tata: trividhAt vAcika-mAnasika kAyikarUpAt vizvataH samastAt pApadoSakalmaSAdeH punIteti || COMMENTARY--SUMMARY TRANSLATION Oh Waters! I might have uttered bad words, or intended something bad, or planned bad things, or I might have done sometbing bad or that which is prohibited. From all these misdeeds, oral, mental and physical, purify me completely. navamI Rk / yad vA'paraM duzcaritaM tejaso brahmaNo haret / tad vo rasaina punarme kRtaM samu pra vahata // 9 // padapAThaH - yat / vA / aparam / duH'caritam / tejasaH / brahmaNaH / harat / tat / vaH / rasaina / punariti / me / kRtam / sam / Um iti / pr| vahata // Or, may be I have done something bad which keeps me away from selfrealisation and the glory of Brahma. Wash away all that sin from me, with your waters. anvayabhASyam / brahmaNaH tejasa: AtmajJAnAt brahmavarcasAcca harat apAharat paraM, yad vA duzcaritaM, tat vaH yuSmAkaM abdevatAnAM rasena divyena kRtaM kaluSaM puna: pravahata saGkSAlayata, ukAraH pAdapUraNa iti // COMMENTARY-SUMMARY TRANSLATION I might have done something bad which deprives me of self-knowledge, or the glory of Brahma. Wash away all that from me with your heavenly waters.

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396 chandodarzanam dazamI Rk / yAdityenApsuhitaM tapasA'pAM vRSabheNa / ApaH sandhatta tanmaya jyotirvizvasya darzayat // 10 // padapATha :- yat / AdityenaM / ap'su / hitam / tapa'sA / apAm / vRSabheNa / ApaH / sam / dhatta / tat / mayi / jyotiH| vizvasya / darzayat // May you, Oh Waters ! endow me with the light placed in you by Aditya (the sun), who by burning heat causes rains. That light illumines the whole universe. anvayabhASyam / apAM vRSabheNa secakena Adityena tapasA tapanena yata apsuhitaM poSitaM, tat darzayat vizvasya jagataH prakAzakaM jyotiH he ApaH! mayi sandhatteti || atra Adityasya apAM varSakatve dairdhatamasASayaM RmantradarzanaM bhavati- "divyaM supaNaM vAyasaM bRhantamapAM garbha darzatamoSadhInAm | abhIpatA vRSTibhistarpayantaM sarasvantamavase johavImi" (R. maM. 1-164-52) iti // COMMENTARY-SUMMARY TRANSLATION Aditya causes rain by tapas, the burning heat. May you endow me with the light placed in you by Aditya, the light which illumines the whole universe. // iti saptame'nuvAke prathamaM apsUktam samAptam // Thus ends the First Hymn in the Seventh Section.

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chandodarzanam 397 atha dvitIyaM apsUktam // anuvAkaH 7 / sUktam 2 / RcaH 1-11 // apo devIH pratipadye ekAdaza, daivarAto vaizvAmitraH, __ ApaH, triSTup / antyA jagatI // Now this Apsukta, Second in the Seventh Anuvaka Section VII, Hymn 2, Riks 1-11-AP This hymn beginning with 'Apo Devih Pratipadye' contains eleven Rks. Daivarata Vaisvamitra is the Rshi; Apah is the god, and the metre is Trishtup, the last Rk is in Jagati. atha prathamA Rk / apo devIH prati pA svarantIH sarasvatIH svaH savantIH pRthivIH / pAvAnyo rasaMvatyaH pavitrA stA Apo devyaH svamIM mAM punantu // 1 // padapAThaH - apaH / devIH / prti| padye / svarantIH / sarasvatIH / svariti svaH / sava'ntIH / pRthivIH // pAvamAnyaH / rasa'vatyaH / pvitraaH| taaH| aapH| devyaH / svam / Im / mAm / punantu // I am attaining the deities who preside over the Waters. The deities are pervading the sky and flowing to the earth with resonance and are full of fluid essences. May these sacred Waters which are purificatory and full of essences purify me who is their own. anvayabhASyam / svarantI' aindreNa vaidyutena tejasA stanayitnunA vanagarjanAdirUpeNa saha zabdAyamAnAH pRthivIH pRthubhUtAH divi vyAptAH rasAtmanA lokatrayAtmakaM vizva vyApRtAH iti vA tadarthaH, atha vA tisraH pRthivI: pRthivI-antarikSa-dyauH iti tribhuvanAtmikA: prati svaH svarlokAt prakAzakAcca AdityAt , jyotirAtmanaH sakAzAta sravantI: pracyavantI:, sarasvatI: bahujalasavAtAtmakasara:saMyutAH devI: divyasattvamayIH, apa: apsa kAH rasAtmakadevatAH

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398 chandodarzanama sukhArthaM prapadye || tAzca rasavatyaH jIvanAnandarasapUrNAH pavitrAH svayaM parizuddhAH svabhAvataH nirmalA: nirduSTAzca bhavanti, tathA pAvamAnyaH pavitrIkaraNasamarthAH satyaH prANasaJjIvanasattvA: tA: Apo devyaH abdevatAH svaM svakIyaM I enaM zaraNaM prapannaM mAM punantu pAvayantu iti // COMMENTARY-SUMMARY TRANSLATION They are "Svarantih': they resound with thunder and lightning of the clouds, caused by Indra. They pervade the whole sky or they pervade all the three worlds. They flow towards the three worlds, the earth, mid-air and sky, from the Svar or Aditya (the sun), who is all light. They take the form of moving waters and also lakes which are collections of waters. They are all celestial, carrying the name of Apah, the deities of waters. I attain them for my well-being. They contain the essence which makes life blissful. They are pure by nature and they are capable of purifying others. As such, they are capable of giving new life. May such deities presiding over Waters, purify me who is theirs only, and who has gone to them for protection. dvitIyA Rk / apo devIryo divaH saM sasarja ya Adityo a'psvantaH prati viSTaH // jyotiSA mAM divyena saM sRjantu tA Apo devyaH svamI mAM eNnantu // 2 // padapAThaH - apaH / devIH / yaH / divaH / sam / sasarja / yH| AdityaH / ap'su / antariti / prti| viSTaH // jyotiSA / mAm / divyena / sam / sRjantu / taaH| ApaH / devyaH / svam / Im / mAm / punantu // Aditya (the sun) created Water-deities (Apo-devih) from the sky. He entered into them. May these Water-deities bring about my union with celestial glory and may Water-deities purify me who is their own. anvybhaassym| yaH AdityaH divaH sakAzAt svasthAnAt devI: divyA: svarasarUpAH apaHsaMsasarja vRSTirUpeNa utpAdayAmAsa, yazca punaH tAsu apsu antaH prati prAtilomyena viSTaH vaidyuta

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chandodarzanama 399 jyotIrUpeNa prAviveza, tenaiva divyena Adityena jyotiSA tAH ApaH devyaH devatAH svaM AtmIyaM I enaM mAM saMsRjantu saMyojayantu, tathA tA: devyaH devatArUpAH divyA: ApaH mAM punantu sarvadoSebhyaH sadyaH eva pavitrIkurvantu iti // COMMENTARY-SUMMARY TRANSLATION Aditya generated those Waters, heavenly and full of fluid essences, from the sky, his own abode, in the form of rain. He entered into them himself in the form of the brilliant light of lightning. With that light of Aditya may those Water-deities uniteme; may they purify me who belong to them. tRtIyA Rk / apo devIrantarikSAt sasarja yo apsvantaranupraviSTa indraH // indreNa mAM jyotiSA saM sRjantu tA Apo devyaH svamI mAM punantu // 3 // padapAThaH - apH| devIH / antarikSAt / sasarja / yaH / ap'su / antariti / anu / pra'viSTaH / indrH|| indreNa / mAm / jyotiSA / sam / sRjantu / tAH / ApaH / devyaH / svam / Im / mAm / punantu || Indra created the Water-deities from the mid-air and he himself entered into them. May those Water-deities unite me; with the brilliant light of Indra and also purify me, who is their own. anvybhaassym| yaH indraH madhyamalokAdhipatiH antarikSAt svasthAnAt devIH divyAH apa: sasarja, yazca tAsu apsu antaH rase vidyutA vaidyutena aindreNa jyotiSA punaH anu praviSTaH prAviveza, tA: devya: ApaH tenaiva svAtmIyena AntayeNa jyotiSA teja sattvena mAM saMsRjantu, tathA I enaM mAM punantu iti // COMMENTARY-SUMMARY TRANSLATION Indra, the lord of the mid-air, created the heavenly waters from the mid-air. And he entered into them himself in the form of the light of lightning. May those Water-deities unite me with the brilliance of lightning and purify me who belongs to them.

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400 chandodarzanam caturthI Rk / apo devIryaH pRthivyAH saMsarja yo agnirapsvantaranyA viveza // jyotiSA'psumatA mA saM sRjantu tA Apo devyaH svamI mAM punantu // 4 // padapAThaH - apaH / devIH / yaH / pRthivyAH / sasarja / yaH / agniH| ap'su / antariti / anu / Aviveza // jyotiSA / apma'matA / mAm / sam / sRjantu / tAH / ApaH / devyaH / svam / Im / mAM / punantu / / Agni created those Water-deities from the earth, and himself entered into them. May those Water-deities unite me with that light of Agni contained in the waters and purify me who is their own. anvybhaassym| ya: agniH pArthivaH pRthivyAH sakAzAta svasthAnAta divyAH apaH sasarja parvatanirjharImukhena utpAdayAmAsa, yazca tAsu apsu anta: jyotiSA bhaumena saha anu anantagmeva A samantAt sarvata: viveza, tAH devyaH devatArUpA. ApaH tena nijena apsu-tA apsambandhinA jyotiSA mAM saMsRjantu, tathA I enaM svakIyaM mAM punantu pavitrIkurvantu iti // COMMENTARY-SUMMARY TRANSLATION Agni of the earth, created the heavenly waters from the earth in the form of torrents flowing from the mountains. Following them he entered into those waters in the form of heat in the earth. May those Water-deities unite me with that heat and light of Agni (Fire-god) and also purify me who his their own. paJcamI Rka | yA divyA iha dhItibhirnihitAH / suSumNaiH saha dhIbhizca citibhiH|| mAtaraH putravi mAmupAptAstA Apo devyaH svamIM mAM punantu // 5 //

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chandodarzanama 401 padapAThaH - yaaH| divyaaH| iha / dhiitibhiH| ni'hitAH / su'sumnaiH / saha / dhIbhiH / ca / citti'bhiH // mAtaraH / putram'Iva / mAm / upa'AptAH / taaH| ApaH / devyaH / svam / Im / mAm / punantu // Here are those Waters which are celestial and are blended with light, intellectual powers, vital energy, and with pleasing essences. May those Water-deities nourish me as mothers do a son and purify me who is their own. anvayabhASyam / yAH divyAH dhulokasaMsthAH tathA divaH pracyutAH ApaH iha asmin bhuvane bhuvi dhItibhiH jalasandhArakAbhi: tejaHzaktibhiH nihitA: sandhRtAH, tathA suSumNaiH suSThusumnaiHsukhakarai rasaiH dhIbhiH budhyAdIndriyavRttirUpAbhi: prANazaktibhiH cittibhiH cetanAzaktibhizca saha saMhitA: tAH Apo devyaH vizvamAtaraH satyaH iha loke mAtara: svaM putramiva svIyaM rasaM pradAtuM tena prANayituM mukhayituM ca mAM upaprAptAH satyaH, I enaM mAM nijopAsanAparaM svasevanaparaM ca punantu pAvayantu doSAdibhyaH rakSantu, patanakArakebhyaH asadviSayebhyazca pratinivartayantu iti // COMMENTARY_SUMMARY TRANSLATION The Waters have their abode in the sky. They are sustained by the powers of light and lightning which bring down water to the earth. With pleasing essences, with the powers of the vital force in the form of intellect, and with the powers of life-giving energy, may those Water-deities nourish me like the mothers who nourish their children. Let them give me new life and make me happy. May they purify me, who is devoted to them and may they protect me from abnormalities and bad things which cause my fall. SaSThI Rk / yad vAcA duruktaM sudhita mama yanmanasA duritaM juSTamantaH // yanmai dhIbhiH sandhRtaM duSTaM kiJcit tA Apo devyaH svamI mAM punantu // 6 // CD-51

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402 chandodarzanam padapAThaH - yan / vAcA / duH'uktam / su'dhitam / mamaM / yat / manasA / duH'itam / juSTam / antariti / yat / me / dhIbhiH / sam'dhRtam / duSTam / kim / cit / taaH| ApaH / devyaH / svam / Im / mAm / punantu // From bad words which I might have uttered, from prohibited thoughts which I might have entertained, from the sins which might have been committed by my intellect, may those Water-deities save me and purify me who is their own. anvybhaassym| yadvA mama devatopAsanAparAyaNasya prapaJcaparamArthAdisAdhananiratasya vAcA vAginadriyeNa duruktaM vacaH duSTaM zAstraniSiddhaM asatyAdivacanaM yat uccaritaM bhavet, tathA duruditaM zAstrataH duSTamiti nirdiSTaM ata eva punaH vizeSeNa pratiSiddham, "na duruktAya spRhayet " (R. maM. 1-41-9) iti, tAdRzaM asadviSayajAtaM me mama manasA anta:karaNena mataM aGgIkRtaM, tathA dhIbhiH budhyAdibhiH sarvaiH jJAnendriyaiH savRttikaiH abhi abhitaH sarvaprakAreNa sandhattaM sandhRtaM enaH adhaHpatanakAraNaM doSAdikaM yat syAt, tasmAt sarvasmAdapi doSajAtAt tA: ApodevyaH svakIyaM I enaM mAM punantu pAvayantu iti || COMMENTARY-SUMMARY TRANSLATION I, who am devoted to gods, and busy in performing duties both temporal and spiritual might have committed sins of omission and commission by uttering improper words and by my mind thinking prohibited thoughts. It is directed that "one should not indulge in bad words" (Rg. 1-41-9). I might have entertained thoughts about bad or harmful objects. May those Water-deities purify me their own man, and free me from the sins committed by my mind and by all my senses. saptamI Rk / yadindriyaiH karmaNA duSkRtaM me yat kRtaM padbhyAM durgata mamainaH // pANibhyAM yad durgRbhItaM gRhItaM tA Apo devyaH svamI mAM punantu // 7 //

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chandodarzanam . 403 padapAThaH - yat / indriyaiH / karmaNA / duH'kRtam / me| yat / kRtam / pat'bhyAm / duH'gatam / mama / enaH // pANibhyAm / yat / duH'gRbhItam / gRhItam / tAH / ApaH / devyaH / svam / Im / mAm / punantu // May those Water-deities purify me who is their own, from sins committed by my senses and from actions of going astray with my legs, and from my acts of acceptance by hand of unworthy things. anvayabhASyam / indriyaiH karmendriyaiH tathA teSAM karmaNA ca yat duSkRtaM duSTaM karma kRtaM AcaritaM, tathA padbhayAM pAdAbhyAM yat durgataM duSTaM gamanAgamanAdikaM itastataH nirarthakaM duruddezakRtaM vA syAt, tathaiva pANibhayAM yat khalu durgRhItaM duSpratigrahAdikaM svIkRtaM bhavet, asti vA tena ca mama niSpannaM yat enaH doSAdikaM kalmaSajAtaM tasmAt sarvasmAdapi duritAdidoSAt tA: Apo devyaH mAM imaM punantu iti // COMMENTARY-SUMMARY TRANSLATION I might have performed sinful actions with the help of my senses and by their movements. I might have gone wrong or come off the right way. My hands might have received unworthy things. All these sins might have been committed by me. May the Water-deities purify me of all such sins and errors. aSTamI Rka | yad vA zrotreNa duHzrutaM zrutaM me yanme tvacA sa~spRSTaM duSTamenaH // cakSuSA dRSTai durdRSTaM yadena stA Apo devyaH svamIM mAM punantu // 8 // padapAThaH - yat / vA / zrotreNa / duH'zrutam / zrutam / me / yat / me / tvacA / sam'spRSTam / duSTam / enaH // cakSuSA / dRSTam / duH'dRSTam / yat / enaH / tAH / ApaH / devyH| svam / Im / mAm / punantu //

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404 chandodarzanam May the Water-deities purify me who is their own, of all the bad words heard by my ears, from the vicious things touched by my skin ( body) and free me from the sin of having seen prohibited things. anvayabhASyam / ___ mama zrotreNa duHzrutaM azrAvyaM zAstraniSiddhaM ca yat zrutaM bhavet, tathA tvacA tvagindriyeNa duSTa asadvastujAtaM yat saMspRSTaM vyAmohAt sparzanAliGganAdirUpaM kRtaM ca syAt, tathA cakSuSA ca durdRSTaM duSTaM dRzyaM yat dRSTaM tena ca niSpannaM yad yad enaH mama asti tasmAt sarvasmAdapi doSajAtAt tAH Apo devyaH mAM punantu iti // COMMENTARY-SUMMARY TRANSLATION I might have heard by iny.ears what ought not to be heard according to the shastras. I might have touched by my skin what ought not to have been touched and I might have seen with my eyes sinful things through mistake. From the sins accruing from all these, may those Water-deities purify me who is their own. navamI Rk / yanmeM jihvayA dUrasaH svadito yadantarudarai dhRto duursH|| yannAsikAbhyAM durAghrAtamena stA Apo devyaH svamIM mAM punantu // 9 // padapAThaH - yat / me / jivhayA / duH'rasaH / svaditaH / yat / antrit| udarai / dhRtH| duH'rasaH / / yat / nAsikAbhyAm / duH'AghAtam | enaH / tAH / ApaH / devyaH / svam / Im / mAm / punantu // My tongue might have tasted forbidden things, my stomach might have borne within itself forbidden food, and my nose might have smelt bad odours. From all that kind of sin, may the Water-deities purify me who is their own. anvayabhASyam / jihvayA rasanendriyeNa dUrasaH zAstraniSiddho duSTo rasaH, svabhAvata: duSTaH vAG-manobhAvAdibhi: duSTo vA yat svaditaH svarasena AsvAditaH jihvAcApalyena bhakSitaH, tathA punaH saH duSTo rasa: udare antaH yat sandhRtaH, tathA nAsikAbhyAM yat durAghrAtaM duSTo gandho

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chandodarzanam 405 gRhItaH, tena ca etaiH sarvaiH durviSayaiH mama niSpannaM yad yad enaH bhavati- tasmAt sarvasmAdapi doSAt tA: Apo devyaH mAM punantu pavitraM sambhAvayantu iti / COMMENTARY-SUMMARY TRANSLATION The forbidden food and their essences which are bad by nature, or which are experienced as bad by any of my senses should have been shunned by me. Such things I might have tasted with relish or for the satisfaction of my tongue. I might be having them in my stomach. With the nose, I might have smelt bad odours. All these might have resulted in sin; from all this sin, may the Water-deities purify me who is their own. dazamI Rk / yacchiznena duzcaritaM caritaM punaH saGgataM punaryanma enaH // sarva tadeno mama nima'jantu tA Apo devyaH svamI mAM punantu // 10 // padapAThaH - yat / ziznena / duH'caritam / caritam / punariti / sam'gatam / punariti / yat / me| enaH // sarvam / tat / enaH / mama / niH'mRjantu / tAH / ApaH / devyaH / svam / Im / mAm / punantu // Whatever forbidden actions might have been committed by my generative organ and whatever sins may be there on account of such actions, may all of them be washed off by the Water-deities since I am their own. anvayabhASyam / ziznena jananendriyeNa yatU duzcaritaM duSTa caritaM vIryanAzAdikAraNIbhUtaM karma yadAcaritaM, tacca ajJAnena indriyapAratantryeNa tathA viSayopabhogAdilolupatayA ca punaH punaH me saGgataM saGcaTitaM yad yad ena: asti mayi saJcitaM tat sarvamapi mama duSkRtAparAdhasarvasvaM tAH Apo devyaH niZjantu niHzeSeNa zodhayantu, tatazca svIya imaM mAM punantu iti || COMMENTARY-SUMMARY TRANSLATION Sins have been committed by my generative organ, mainly due to actions which result in the destruction of semen, may be on account of ignorance or want of control over the senses or it may be excessive and frequent indulgence in sensuous enjoyment. All that sin committed by me

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406 chandodarzanama by error or transgression, may the Water-deities cleanse and purify me who is their own. ekAdazI Rk / namaste gaGge yamune sarasvati sagApau mAtaro mRLayaMta mahyam // vizvaM mamainau vahata jyotiSA''tman darzayata jyotirvizvasya darzayat // 11 // padapAThaH - namaH / te / gaGge / yamune / sarasvati / sam / ApaH / mAtaraH / mRLayata / mahyam // vizvam / mama / enaH / vahata / jyotiSA / Atman / darzayata / jyotiH| vizvasya / darzayat // Salutations to you Oh deities, and mothers the Ganges, the Yamuna and the Sarasvati. May you grant me happiness and wash away all my sins by the light of the supreme soul. And may you show me the Light Divine that illumines the whole universe. anvayabhASyam / he gaGge! yamune! sarasvati ! rasavati devi te tubhyaM namaH namaskRtiH astu, he ApaH! mAtaraH! mahyaM madarthe saMmRLayata mRDayata sukhayata, svarasena mAM rasayata iti bhAvaH, mama vizva enaH nIcaiH patanakAraNIbhUtaM durvRttaM duzcintanaM daumanasyAdikaM sarvaM doSajAtaM jyotiSA suvIryavattareNa rasasattvena ca saha jyotirAtmani caitanyajyotirAtmani vahata praNayata prApayata, tathA vizvasya darzayat prakAzakaM jyotiHsvarUpaM madarthe zuddhasattvAya mahyaM darzayata prakAzayata, mAM imaM tasya jyotirAtmanaH sAkSAtkArapAtraM sambhAvayata iti // COMMENTARY-SUMMARY TRANSLATION Oh Water-deities, Ganga, Yamuna and Sarasvati, full of essences, salutations to you. Oh mothers, may you gladden me, delight me with your essence. May you carry away all my sin which degenerate me. Wash off my evil habits, bad thinking, wicked-mindedness etc. Fill me with the light of the Atma, which is all-energy. And also, may you show me the Light that illumines the whole universe and make me a pure one worthy of realising the same. // iti saptame'nuvAke dvitIyaM apsUktam samAptam || Thus ends the Second hymn in the Seventh Section.

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padapAThaH chandodarzanam atha tRtIyaM apsUktam // anuvAkaH 7 / sUktam 3 / RcaH 1-8 // yA savituH sva 1: sravatIha aSTau, devarAto vaizvAmitraH, ApaH, triSTup / antye dve jagatyau || - Now the Apsukta, third in the Seventh Anuvaka Section VII, Hymn 3, Riks 1-8-AP This hymn beginning with 'Ya savituh Svah Sravantiha' contains eight Rks. Daivarata Vaisvamitra is the Rshi; Apah is the god, the metre is Trishtup, the last two mantras are in Jagati. atha prathamA Rk / yA sa'vi'tuH sva 1 : srava'ntIha di'vyA prANacittiryA prANAzcetaya'ntI // sAvitrI sA va'ruNAnI vaha'ntI tasyai' te deva' gate' namo''stu // 1 // yA / savi'tuH / sva1riti' sva'H / srava'ntI / iha / di'vyA / prANa'cittiH / yA / prANAn / cetayantI // sAvitrI / sA / varuNAnI | vahantI / 407 tasyai | te | devi | gaGge / namaH / astu 11 She who descends from the sky and from Savita (the sun) and is divine in essence, is one with the powers of Prana, the vital powers. She revives the life-forces in the world. She who is associated with Savita and Varuna ( god of Waters) is flowing continuously. Oh Divine Ganges, my salutations to you. anvayabhASyam / savituH sarvabhUtaprasavituH Adityasya sakAzAt svaH svarlokAt svasthAnAt yA svargaGgA divyA divyarasasattvapUrNA iha asmin loke saMsravanti varSaNa pravAhAdirUpeNa pracyavamAnA, prANacitti: prANasaJcetanAzaktirUpA, prANasaJjIvanAdicitizaktiyuktA ata eva prANAn tanUbhRtAM prANasatvaM cetayantI vA sarvoSadhisattvena prerayantI AyurArogyAdipUrNena prANasattvena tAn sucetanAn kurvantI sAvitrI savitRdaivatyA auSNatejaH sattvA sA vahantI

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408 chandodarzanam akhaNDapravAharUpA, varuNAnI vAruNyadivyarasasattvA varuNazaktirUpA ca bhavatI gaGgAnAmnAsuprasiddhA asti, he gaGge ! devi ! devatAtmike ! tasyai tAdRzAyai yathoktasarvaguNapUrNA yete tubhyaM namaH namaskRtiH astu, iha gaGgAyAH savitu: prANasya ca adhibhUtAdhidaivatAdhyAtmakatattvatrayasAmarasyaM RSiH pazyati iti || COMMENTARY-SUMMARY TRANSLATION Aditya is Savita, the Sun. He is the sole cause of the conception and the birth of all on this earth. Ganga is born of Savita. Her place is in the high sky. She comes from there. She is Svarganga, heavenly Ganiga. She who flows down with the rains, has the power which can revive life here. She energises all the living beings and inspires them with health and longevity through the vegetation in this world. She has in her, abundance of light and heat, which are the characteristics of Savita; she has also the light and essence of Varuna and she is the very form and power of Varuna. She is well known by the name Ganga. Oh Gangadevi, you are full of all those virtues described above, salutations to you. The Rshi sees here that Ganga, Savita and Prana which are the principles of Adhibhuta, Adhidaiva and Adhyatma ( physical, psychological and spiritual) are substantially one and are harmoniously blended. - dvitIyA Rk / yA bhUmno' ya'mAda'gneH sa~srava'ntI saM pR'thi'vyAH pa'rvate'bhyaH pra'jA'tA || manazcittiragnAyI mahatI tasyai te deva yamune' namo''stu // 2 // padapAThaH yA / bhUmna'H / ym|t / a'gneH / sam'srava'ntI / sam / pRthivyAH / parvatebhyaH / prajA'tA // sA / manaH'cittiH / agnAyI / mahatI / tasyaite / devi / yamune / namaH / astu // She issues forth from Agni who is the great controller. She is here born of the earth and from the mountains. She has great mental energy. She is born of Agni and is very great. Oh Devi Yamuna, salutations to you.

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chandodarzanam 409 anvayabhASyam / yA khalu bhUmna: vyApakasya bhUmAtmana: yamAt yamayituH agneH bhaumAt iha pRthivyAM saMsravati, tasya agneH sarvabhUtajAtayamayitRtvena yamasajJAprasiddhiranuzrUyate vede, "yamo ha jAto yamo janitvaM jAraH kanInAM patirjanInAm " (R. maM. 1-66-8) iti || tataH agneH saMsravantI tathA tejasA preritA ca satI pRthivyAH sakAzAt punaH parvatebhyaH nijharIrUpeNa samprajAtA prAdurbhUtA sA manazcittiH mAnasacitisattvayuktA agnAyI agnidevatyA tacchaktirUpA mahatI pUjyA bhaumAnnasattvA ca bhUmisamRddhAnnasattvapUrNA ca bhavati / he yamune! devi! tasyai te namaH astu iti, atra yamunAyAH jalarUpAyAH agne manasazca adhibhautikAditattvatrayasAmarasyamRSi: pazyati || COMMENTARY-SUMMARY TRANSLATION Agni is the controller of all. Cf. "Those who are born are controlled and those to be born are also controlled by Agni" ( Rg. I-66-8). Agni controls all and so he is known as Yama. Inspired by his light, She is born of mountains in this world. She has abundant mental energy. She is a power associated with Agni. She has the power of creating abundant food in this world. Oh! you goddess, salutations to you. Here the Rshi identifies Yamuna, Agni in the form of waters, and the mind respectively with the Adhibhuta, Adhidaiya and Adhyatma aspects of the same eternal and primal reality. tRtIyA Rk / yA vidyuta indrAdantarikSAt pari sa~ nabantI yA'dhyamRtA samULahA // indrANI svaravatI vAJcitiH sA tasyai devyai sarasvatyai namo'stu // 3 // padapAThaH - yaa| vidyutaH / indrAt / antarikSAt / pri| sasavantI / yA / adhi / amRtA / sam'ULahA // indrANI / svara'vatI / vAk / citiH| saa| tasyai / devyai / sarasvatyai / namaH / astu / / padapAThaH CD-52

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410 chandodarzanama Indeed, from lightning, Indra and the mid-air, she gushes forth and is immortal and hidden. She is Svaravati, is Indrani that is born of Indra, and she is the power of speech. Salutations to her who is Devi Sarasvati. anvayabhASyam / yA khalu indrAt madhyamAt antarikSAt lokAt vidyutaH sakAzAt saMsravantI cyavamAnA adhi adhiSThAnarUpA amRtA amRtarasasattvA samULhA samUDhA guhyA asti sandhirUpatvAd guptagAminI iti prasiddhA, sandhisthAnAyatanatvAd vA, tacca dyAvA-pRthivyoH gaGgA-yamunayozca tayo: ubhayoreva pratyakSatvadarzanAt, rodasyoH sitAsitayozca nadyoH tathA prasiddhaH, sA madhyamA indrANI indradaivatyA aindrI svaravatI sUkSmasvarayuktA vAk vAgarUpA citi: cetanAtmikA tejomayavAgrasasattvasampannA sarasvatI bhavati, tasyai devyai sarasvatyai saridrUpAyai namaH astu iti / atra sarasvatyAH nadyAH indrasya vAcazca bhautikAditattvatrayasAmarasyamRSiH pazyati || COMMENTARY-SUMMARY TRANSLATION She flows from Indra, from mid-air and lightning. She is ambrosia itself and is hidden from our sight. She is in the middle of the rivers, the Ganges and the Jamuna, and so, she is known as flowing unseen. She resides in a place where Dyau and Pethvi meet. Dyavaprthvi and the rivers the Ganga and the Yamuna are visible as the white and the blue colours. She is at the meeting place of both and is invisible. She is the power of Indra. She is Svaravati, having a very soft voice. She has a glorious power of speech. Salutations to her, the goddess Sarasvati who is in the form of a river. Here, Sarasvati, Indra and Vak are equated with the three principles of Adhibhautika, Adhidaivika and Adhyatmika. caturthI Rk / namaste'stu gaGge varuNAnyai namaste'stu yamune'nAyyai // namaste'stu sarasvatIndrANyai namo vo'stvApo devyo mAtaraH // 4 // padapAThaH - namaH / te / astu / gaGge / varuNAnyai / nmH| te / astu / yamune / agnAyyai // namaH / te / astu / sarasvati / indrANyai / namaH / vaH / astu / ApaH / devyaH / mAtaraH //

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chandodarzanama 411 Salutations to you, Oh ! Ganges who are Varunani; to you Jamuna who are Agneyi, to you Sarasvati who are Indrani. Salutations to you all, Oh! Water-deities who are the mothers. anvybhaassym| he gage! te tubhyaM varuNAnyai varuNapatnyai varuNadevatyAyai tadrasazaktyai namaH astu, he yamune ! agnAyyai agnizaktirUpAyai te namaH astu, he sarasvati ! tubhyaM indrANyai indradevatyAyai vaidyutajyoti:sahacAriNyai rasasattvAyai nama: astu, he devya: divyazaktitattvayuktAH mAtaraH vaH yuSmabhyaM nama: astu | atra pratyakSAsu bhautikAsu saritsu gaGgAprabhRtiSu vAruNAdidivyadevatAtattvaM RSiH pazyan etanmantramukhena anuzrAvayati | tAzca divyazaktayo vede prasiddhAH, tathA ca RGmantravarNaH medhAtitherAyaH, "ihendrANImupahvaye varuNAnI svastaye | agnAyIM somapItaye" (R. maM. 1-22-12) iti // tisraH saridazca vede prasiddhAH, loke'pi asmin pratyakSasiddhAH nadIrUpAH, "imaM me gaGge yamune sarasvati zutudri stomaM sacatA paruSNyA " (kra. maM. 10-75-5) iti // ____ atra sAmAnyata: sarvAsAmapAM varuNadevatAdhitattvAt tadvArA bhuvanatrayAdhiSThAtRNAM agnIndravaruNAnAM sattvamanuzrUyate, tAsu apsu agnyAdInAM antarhitatvAt, tathA ca aupaniSado yajurmantravarNaH, " namognaye'psumate nama indrAya namo varuNAya vAruNyai namo'dbhayaH" ( nA. u. 5-1) iti || COMMENTARY-SUMMARY TRANSLATION Oh ! Ganges, salutations to you. You are the wife of Varuna and Varuna is your god. Oh! Jamuna, who are the power of Agni, salutations to you. Oh Sarasvati ! salutations to you who have Indra as your god. Oh Waterdeities possessed of heavenly powers, mothers of all, salutations to you. Here the Rshi visualises the powers of the invisible gods Varuna and others in the form of rivers which are visible to the eye. He describes them as such. These heavenly powers are very well known in the Vedas. The seer Medhatithi sings of them. Cf. "I invoke here Indrani, Varunani and Agneyi for our welfare in order that we may have a drink of Soma" (Rg. I-22-12). The three rivers are well-known in the Veda and are seen also in this world. Cf. "Meet me oh Ganga, Yamuna and Sarasvati" (Rg. X-75-5). Generally all the waters or fluids are presided over by Varuna. Agni, Indra and Varuna, who preside over all the three worlds, have their essence in waters. Likewise, there is a Yajurveda mantra quoted in the Upanishads, "Salutations to Agni, Indra and to Varuna, who are in essence in the waters" (Narayaniya Up. 5-1).

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412 chandodarzanama paJcamI Rk | Apo devyai gaGgAyai namaste / yamunAyai namaste'mRtAye // sarasvatyai RtAyai namaste / rasavatyai devAya namaH // 5 // padapAThaH - ApaH / devyai / gaGgAyai / namaH / te / yamunAyai / namaH / te / amRtAyai // sarasvatyai / RtAya / namaH / te| rasaM'vatyai / devatAyai / namaH // Oh! Water-deities, oh goddess Ganga, salutations to you who are divine; salutations to you Yamuna who are Amsta (ambrosia ), salutations to you Sarasvati who are Rta (the right path ) and salutations to the Water-deities who are full of essences. anvybhaassym| he ApaH ! devyai divamadhiSThitAyai gaGgAyai satyAtmikAyai prANasattvAya te namaH, amRtAyai manaHsattvAyai yamunAyai te namaH, RtAyai vAksattvAyai sarasvatyai namaH / evaM samaSTirUpeNa pravahantInAM apAM jIvanAnandAmRtAdirasasattvaM divyajyotiHsattvaM ca svataHsiddhamanuzrUyate "OM3 Apo jyotiraso'mRtaM brahma bhUrbhuvaH suvarom " (nA. u. 15-2) iti || suprasiddho'yaM gAyatrIziromantra: yajuHsvarUpa: // COMMENTARY-SUMMARY TRANSLATION Salutations to you Oh! Water-deities; to the goddess Ganga who is in the sky and who is the very body of truth, the power of life; to the Yamuna who is Amrta, the power of mind; to Sarasvati, the power of speech. Salutations to all the deities together, who preside over the waters. The waters flowing here ( in this world) in the form of rivers have, it is learnt, the power of giving life, bliss, and immortality. Evidently they convey heavenly light. The waters are full of light, juicy essence, ambrosia and Brahma. They are also in the form of Bhuh, Bhuvah and Svah.

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chandodarzanama 413 SaSThI Rk| amUmuttarAM varuNAnI gaGgAmimAmagnAyIM tAM yamunA pUrvAm // aindrIM madhyamAM tAM sarasvatI prANairmanasA vAcA va prapadye // 6 // padapAThaH - amUm / uttarAm / varuNAnIm / gaGgAm / imAm / agnAyIm / tAm / yamunAm / pUrvAm // aindrIm / madhyamAm / tAm / sarasvatIm / prANaiH / manasA / vAcA / ca / pr| padye / / The highest heavenly Ganga is presided over by Varuna. Yamuna the first on earth is presided over by Agni. Sarasvati who is in between is presided over by Indra. I invoke and worship them with all my powers, with my mind and with my speech. anvayabhASyam / atha adhibhautikAditattvatrayasAmarasyayogena tAsAM gaGgAdInAM upAsanAM upadizati / amU viprakRSTAM uttarAM grupadasaMsthAM bhUmau uttarataH himagireH sakAzAt avatarantIM varuNAnI uttamalokAdhiSThAtrI varuNadevatyAM divyAM gaGgAM prANaiH prANasandhAraNArthaM prapadye iti uttaratra anvyH| tathA imAM etallokAdhiSThAtrI pUrvI pUrvataH prathamalokAt pravahantI agnAyIM agnidevatyAM yamunAM manasA prapadye, madhyamAM madhyamalokAdhiSThAtrIM bhUmau tu sitAsitayoH saridoH gaGgAyamunayoH tayoreva sandhirUpAM ata eva guptagAminI tAM parokSAM aindrI indradevatyAM sarasvatI vAcA prapadye | atra kriyAsattvaiH prANaiH bhAvanAsattvena manasA jJAnasattvapradhAnayA vAcA ca varuNAgnIndrazaktirUpAH tA: gaGgA-yamunA-sarasvatI: bhAvayAmi, tathA prANa-manovAga vRttibhiH sandhArayAmi, tA etAH tisraH saridaH antarAtmani siddhAH cidAtmanaH sakAzAt ajasradhArayA nityaM pravahantI: anusandadhAmi kriyAbhAvanAsaMvicchaktirUpAH tA: karaNatrayeNa samupAsye iti // COMMENTARY-SUMMARY TRANSLATION Now we are told about the devoted worship of the Ganga, Yamuna and Sarasvati by equating them with the physical, psychological and spiritual forces. The Ganga is heavenly. She who is in the highest and the remotest sky descends on this earth. She is Varunani, that is presided over by Varuna.

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414 chandodarzanama The Yamuna who is here on this earth is presided over by Agni. The Sarasvati who is in between these two rivers, and also is their very confluence, is hidden and is invisible. She is presided over by Indra. I worship and attain them respectively with the life-forces which represent action, with mind which is mainly deliberative, and with speech which leads to knowledge. I take it that the Ganga, Yamuna and Sarasvati are full of the powers of Varuna, Agni and Indra; and so I worship them with Prana, Manas and Vak. These three rivers or forces are there continuously active and issuing from Chidatma (supreme consciousness ) and flowing towards the Atma. I meditate on them all. saptamI Rk / bhavatyo gaGgA yamunA sarasvatI Apau mAtarau mRLayantu mAmiha || Apo devyastisro mAtarastA mama mAtaraH putramiva svamI mAma'vantu // 7 // padapAThaH - bhavatyaH / gaGgA / yamuno / sarasvatI / ApaH / mAtaraH / mRLayantu / mAm / iha / / ApaH / devyaH / tisraH / mAtaraH / mama / maatrH| putram'Iva / svam / Im / mAm / avantu // May the revered Ganga, Yamuna and Sarasvati who are Water-deities bless me here with happiness. Those Water-deities are my three mothers. May they protect me as theie own son. anvayabhASyam / bhavatyaH pUjyAH gagA yamunA sarasvatI ca parasparaM saGgatAH mAtaraH satyaH tena svena sAmarasyena siddharasena idaM vizvaM sarvaM prANisaGghapUrNaM mRLayantu sukhayantu | tathA tAH ApaH devyaH abdevatAtmAna: mama asya vizvasya ca mAtara: putramiva vizvaM mAM ca cetanArtha I zarIraM ca sadA avantu prANasaJjIvanena rakSantu iti || COMMENTARY_SUMMARY TRANSLATION May the revered Ganga, Yamuna and Sarasvati who are really three in one, bless this universe which is full of living beings, by the harmony and happiness achieved by their very union. Likewise, those Water-deities are my mothers, and mothers of this universe. May they protect me and protect

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chandodarzanama 415 this universe, so that we may get all the energy for our life. May these waters protect this body also for the purpose of realising the truth. aSTamI Rk / namaste gaGge yamune sarasvati samApo mAtaro maLayata mahyam || vizvaM mamaino vahata jyotiSA''tman darzayata jyotirvizvasya darzayat // 8 // padapAThaH - namaH / te / gaGge / yamune / sarasvati / sam / ApaH / maatrH| maLayata / mahyam // vizvam / mama / enaH / vahata / jyotiSA / Atman / darzayata / jyotiH| vizvasya / darzayat / / Oh Ganga, Yamuna and Sarasvati, salutations to you. May you all bless me, oh Water-deities. May you wash away all my sins and purify me. Show me the light which illumines the whole universe. anvayabhASyam / he gaGge! yamune! sarasvati ! bhavatyaH rasavatyaH vizvaprANasaJjIvanasattvarasapUrNAH saumanasyAH sanmAnasasattvarasapradA: divyasomarasasattvasvarUpAH he mAtaraH ! ApaH ! yuSmabhyaM namaH astu | yUyaM svena divyarasena vizvaM maLayata sukhayata, mama vizvaM enaH doSajAtaM jyotirAtmani vahata, mAM nirmUjata zuddhasattvaM sambhAvayata, antarAtmani jyotiSA svakIyena vizvasya darzayat prakAzakaM tat paramaM jyotiH darzayata pavitrIkaraNena tatsAkSAtkArapAtraM mAM kuruta iti bhAva: // // iti saptame'nuvAke tRtIyaM apsUktam samAptam || COMMENTARY-SUMMARY TRANSLATION You are Rasavatyah ( full of essence ); you have the power of reviving the whole universe; you are capable of blessing your devotees with goodwill, and you contain in yourselves the heavenly life giving Soma rasa. Oh! Water-mothers, salutations to you. May you delight the universe with your heavenly essence. By Tapas, may you purify me. Within the self, with your light, show me the supreme light which illumines the whole universe. That is, by purifying me, make me worthy of realising it. Thus ends the Third Hymn in the Seventh Section.

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416 chandodarzanama ___ atha caturtha apasUktam / anuvAkaH 7 / sUktam 4 / RcaH 1-7 // vidyato'mUM jyotiSaH sapta, devarAto vaizvAmitraH, ApaH, triSTupa | antyAstisro jgtyH|| Now this the Apsukta, Fourth in the Seventh Anuvaka Section VII , Hymn 4, Riks 1-7- AP This Hymn beginning with 'Vidyutomum jyotishah' contains seven Rks. Daivarata Vaisvamitra is the Rshi. Waters are the gods, and the metre is Trishtup, and the last three are in Jagati. atha prathamA Rk / vidyato'mUM jyotiSaH prajAtAM divyAM mAtaramI sahasA sva: svarantIm || rudrAI svadhunI tAmimAM gaGgA mapo de'vIH zaraNaM prati prapadye // 1 // padapAThaH - vi'dyutaH / amUm / jyotiSaH / pra'jAtAm / divyAm / mAtaram / Im iti / sahasA / svariti svaH / svarantIm / / rudrANIm / svA'dhunIm / tAm / imAm / gaGgAm / apaH / devIH / zaraNam / prti| pra / padye // She (Ganges) is born of the light of lightning; she is the heavenly mother. Soft is the sound as she moves. She is the consort of Rudra and the sky is full of her sound. I take refuge in Ganga who is the goddess of Waters. anvayabhASyam / vidyutaH vidyutaH adhi-jyotiSaH adhidaivatasattvAt samprajAtAM pratyakSeNa prAdurbhUtAM, sahasA balena svaH divi I iti sUkSmaninadarUpeNa svarantI zabdAyamAnAM mAtaraM vizvamAtRsvarUpAM vizvotpAdanasattvAM mAtRvat svarasena vizvasaJjIvanaparAM I enAM svadhunI AkAzadhamanarUpAM tejodhvanisvarUpAM ca rudrANI rudreNa saraveNa vaidyutena jyotiSA saMhitAM svarasasattvAtmikAM ata eva rudrapatnI iti vede vizrutAM tAM parokSasiddhAM divyAM vyomasaMsthAM imAM bhuvi pratyakSaM pravahantI gaGgAM apaH devI: abdevatAtmikAM AtmapAvanArthaM zaraNaM samprapadye ananyazaraNyAM sambhAvayAmIti //

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chandodarzanama 417 COMMENTARY_SUMMARY TRANSLATION Born of the light of lightning, she makes a fine sound in the sky. She is the mother of the universe, capable of generating the universe and of revising the universe. She is blowing in the sky a sweet sound. She is one with Rudra. She is the light of lightning combined with sound and full of essence. She is the wife of Rudra and reputed to be so. She is invisible as a heavenly being in the sky, but she flows here on earth as Ganga, the goddess of Waters. I worship her with great devotion as the only resort for the purification of my soul. dvitIyA Rk / mahIM mAtaraM vizvasyaiva yoni divyAM rudreNa svaH savantI bhuvam // rudrANI rudrata tAmimAM gaGgA mapo devIH zaraNaM prati pra paMdye // 2 // padapATha :- mahIm / mAtaram / vizvasya / e'va / yonim / divyAm / rudreNa / svariti svaH / savantIm / bhuvam // rudrANIm / rudra'tanUm / tAm / imAm / gaGgAm / apaH / devIH / zaraNam / prati / pr| padye // She (Ganges ) is the great and the revered one; she is the mother of this universe; she is a heavenly being flowing downward with Rudra to the earth; she is Rudrani, the very body of Rudra. That Ganga, who is the goddess of Waters, I worship and bow down. anvybhaassym| mahI mahatIM pUjyAM ca satI vizvasyaiva jagataH samagrasya yoni AdikAraNabhUtAM kevalaM rasAtmikAM mAtaraM AdijananIma, "tamid garbha prathamaM dadhra ApaH" (R. maM. 10-82.6) iti RGmantravarNaH, "apa eva sasarjAdau" iti ca manuH || yAH ApaH sthUlabhUtAnAM jalAnAM sUkSmasattvAnAM rasAnAM ca mUlabhUtAH vidyucchakterapi AzrayabhUtA: bhavanti, yAbhyazca punaH vidyudAvirbhavati, tA evAtra apazabdAhI iti bhAvaH // divyAM dyulokasthatejaHsambandhinI rudreNa vidyudAtmanA vizvaprANasattvena saha svaH divaH sakAzAt bhuvaM prati saMsravantIM varSaNataH avatarantI rudrANI bhagavataH rudrasya patnICD-53

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418 chandodarzanama sthAnIyAM rudrata rudrasya vidyudAtmanaH sthUlArdhazarIrarUpAM tAM imAM gagAM abdevatAtmikA zaraNaM prapadye || ata eva sagarakulapAvanArthaM saMstutAM AkAzagaGgAM tAM pRthivIM prati varSaNarUpeNa avatarantI rudraH svIyaiH vidyutkiraNarUpeH kezai: jyotirmaya: sandadhAreti paurANikAnAM kathAprasiddhiH saGgacchate iti // COMMENTARY-SUMMARY TRANSLATION She is the great and worshipful goddess, the original source of this universe, the first mother in the form of fluid-essence. Cf. "He created waters first" ( Manu Smr.), "The Waters bore the first embryo" (Rg. X-82-6 ). She is the origin of the waters and subtle essences which we see: she is the support of the very power of lightning; from waters lightning is born; she is the heavenly being related to the light of the sky; she is one with the lightning which is universal life, flowing down to the earth from the sky; she comes down to earth in the form of a water-fall; she is the wife of Bhagavan Rudra, the physical body of Rudra which is the lightning. It is such Ganga, the deity of Waters whom I worship. Therefore, the Ganga of heaven was invoked by Bhagiratha for purifying the race of Sagara, and when she descended to earth in the form of a mighty cascade, Rudra bore her in his matted hairs in the form of rays of lightning. This is the story well-known in mythology. tRtIyA Rk / rudrANAM mAtarai vidyutaH svaca sarasvatImantarikSe svarantIm // raudreNa jyotiSA punatIM gaGgA mapo devIH zaraNaM prati' pra padye // 3 // padapAThaH - rudrANAm / mAtaram / vidyutaH / mucam / sarasvatIm / antarikSe / svarantIm // raudreNa / jyotiSA / punatIm / gaGgAm / apaH / devIH / zaraNam / prati / pr| padye // She is the mother of Rudras, flowing down from lightning; she is the Sarasvati, making sweet sounds in the mid-air; she is purifying all with the light of Rudra; that Ganga who is the goddess of Waters, I worship.

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chandodarzanam anvayabhASyam | 66 rudrANAM prANAtmanAM rudrANAM ekAdazaprANAnAM mAtaraM nirmAtrIM jIvanarasapradAnena rakSantIM vardhayantIM ca, mAtA rudrANAM amRtasya nAbhi: " (R. maM. 8 - 101 - 15 ) iti mantravarNe " mA gAmanAgAmaditiM vadhiSTa " iti vAgrasasattvAyAH gAM iti nirdezAt sA mAtA rasAtmaiveti gamyate, tathA " 'dazeme puruSe prANA: AtmaikAdaza: " (bR. u. 3-9-4 ) iti ca // ekAdazaprANAnAM rudrAtmatvaM anuzrUyate, tathaiva " Apomaya: prANa: " ( chAM. u. 6-7 - 1 ) iti prANasya abUrasamayatvaM upadizyate // vidyataH sakAzAt srucaM sravantIM vidyacchakteH prANasattvaM srAvayantIM vA, antarikSe svarantIM mAdhyamikayA vAcA saha zabdAyamAnAM sarasvatIM vAksattvAM rasAtmikAM ca rudreNa vaidyatena sasvareNa jyotiSA pavinA punartI pAvanasvabhAvAM pAvayitrIM pAvamAnIM tAM divyA imAM divyasattvAM devatAtmikAM gaGgAM zaraNaM prapadye AtmAnaM pAvayituM pratyakSaM prApnomIti || 9 COMMENTARY-SUMMARY TRANSLATION She is the creatrix of the eleven Pranas, protecting them and making them grow with the very life-force. Cf. " She is the mother of Rudras and the very origin of Ambrosia " (Rg. VIII-101-15). "She is, being the very essence, the mother of Rudras; again, these ten Pranas are in an individual and the soul is the eleventh " ( Br. Up. III-9-4 ). Here, it is known that the eleven Pranas are Rudras. Further, "Prana is full of Waters." (Chha. Up. VI - 7 - 1). This shows that Prana is full of the essence of waters. She is flowing forth from lightning or she is pouring the life-essence from lightning. She is Sarasvati, resounding in the mid-air, with Vak, presiding there; she is the force of Vak or the essence, which purifies with the lightning of Rudra who wields the thunderbolt. That Ganga, the heavenly one, I worship as the last refuge in order to purify myself. caturthI Rk / padapAThaH - prA'NAnAM tAM jani'itra' saha'svatIM ma'rutA' vA'dhi' ru'drayA'NA'manta'H // dhiya'zcittaranuceta'ntIM gaGgA ma'po de'vIH zaraNaM prati'i pra pa'dye // 4 // 419 prANAnAm / tAm / jani'trIm / saha'svatIm / ma'rutA'm / vA / adhi' / rudriyA'NAm / antaH / /

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420 chandodarzanam dhiyH| cittIH / anu / cetantIm / gaGgAm / apaH / devIH / zaraNam / prati / pra / padye // She is indeed the generator of Pranas, full of strength; she is the mother, indeed of Maruts who are the sons of Rudra; she is the energiser of energy itself. That Ganga who is the goddess of waters I worship. anvayabhASyam / prANAnAM dazAnAM sarveSAM jJAna-karmendriyANAM janitrI janayitrI sahasvatI balavatI uta vA api vA rudraputrANAM rudrAt vaidyatAt puruSAt AvirbhUtAnAM marutAM vAyurUpANAM maruddevatAsvarUpANAM ca janayitrIM, tathA cittaH caitanyazakteH parasyAH cittIH cetanAtmikAH saMvidicchA-kriyAzaktIH prati anusRtya pratyaJci antarAtmani cetantI cetamAnAM tathA prANAn cetayantI tAM imAM gaGgAM abdevatAtmikAM prANasaJcetanArthaM zaraNaM samprapadye satkAmanayA prApnomi iti // COMMENTARY-SUMMARY TRANSLATION She is the mother of the ten Pranas and of the ten senses of knowledge and action. She is full of strength and she is the mother of Maruts, the gods in the form of Vayu, born of Rudra, the lightning personified. She is the very power of energy. She energises the powers of knowledge, desire and action. Such Ganga who is the very form of the goddess of waters, I worship. paJcamI Rk / pAvakA amRtAstAH sarasvatIdivyA dhiryazcittIH sandadhAnAH // pravahantIvizvamenaH sahamAnA apo devIH zaraNaM prati prapadye // 5 // - paavkaaH| amRtAH / tAH / srsvtiiH| divyAH / dhiyH| cittIH / sam'dAnAH // pra'vahantIH / vizvam / enaH / sahamAnAH / apaH / devIH / zaraNam / prti| pra / padye // padapAThaH

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chandodarzanama 421 She is that eternal ambrosia, the purifier; she is full of Rasa, the essence; she is heavenly; she is the source of all the intellects and energy; she is ever flowing, enduring all the sin. She is the goddess of Waters. I worship her. anvymaassym| amRtAM akSayarasAtmikAM pAvakAM svayaM pavitrAM pAvakavat anyeSAM pAvayitrIM, rasavatI sarvapriyaprANasaJjIvanIyarasopetAM tAM divyAM nisarganirmalAM dhiyaH budhyAdisarvendriyavRttIH tathA tanmUlabhUtA: cita: cetanAzaktikalAH sandadhAnAM sandhArayantI, pravahantI akhaNDadhArApravAharUpeNa vartamAnAM vizvaM ena: nIcaiH patanakAraNIbhUtaM sarvaM doSajAtaM sahamAnAM tadoSaprakSAlanAdibhAraM nirvahantI abdevatArUpAM tAmimAM gaGgAM zaraNaM prapadye iti || COMMENTARY-SUMMARY TRANSLATION She is always full of imperishable essence. Herself being pure, she is purifying others like the fire, the purifier. She is the essence which resuscitates life, which is dear to all-she is heavenly and pure by nature; she supports all the projections of intellect. She is like the sparks of energy, flowing incessantly, enduring all the sins which degenerate and cause all the errors. She is responsible for washing off all sins. That Ganga, who is the goddess of Waters, I worship. SaSThI Rk / Apo devyo mama jIvase brahmaNe tapa'sA sUrya dRze zivA bhavantu // zraddhayA'dbhipavasa stapasA'ha mapo devIH zaraNaM prati prapadye // 6 // padapAThaH - ApaH / devyaH / mama / jIvase / brahmaNe / tapa'sA / sUryam / dRze / zivAH / bhavantu // zraddhAM / at'bhiH / upa'vasan / tapa'sA / aham / apaH / devIH / zaraNam / prati / pra / padye / / May the Water-deities be auspicious to me for life, for the glory of Brahma and for my seeing the Sun eternally. Fasting only with water full of faith and performing penance, I shall worship the goddess of Waters.

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422 chandodarzanam_ anvayabhASyam / tAH etAH ApaH devyaH mama jIvase cirajIvanAya hetave brahmaNe brahmavarcasAya tapase tapoyogAdisAdhanAcaraNAya sUryaM sarvAntaryAmiNaM sthAvarajaGgamAtmAnaM dRze draSTuM ca zivAH kalyANakAriNyo bhvntu|| ayamahaM zraddhayA sahitaH sadbhAvanayA niyataH san adbhiH jalarasaiH upavasan jalamAtrAzanena tadupavAsavrataM Acaran tapasA tena anazanarUpeNa vratena tAH divyA: abdevatAH zaraNaM samprapadye sarvAtmanA prApnomIti || atra " tapa iti tapo nAnazanAt paraM yaddhi paraM tad durdharSaM taddurAdharSaM tasmAt tapasi ramante " ( nA. u. 21 - 2 ) iti aupaniSadaM brAhmaNAnuvacanameva pramANam // COMMENTARY-SUMMARY TRANSLATION May those Water-deities be gracious to me and bless me with a long life for the glory of Brahma and for the power to perform Tapas, to practise yoga and to use other means of purification, so that I may be able to realise the Sun, the inner controller of all and the very soul of all immobile and mobile things on earth. Living on waters only and observing the fast, I worship those Water-deities. Thereby I attain the favour of the goddess of Waters. Cf. " There is no Tapas that excels non-eating. Because that which is transcendent cannot be attained or can be attained only with difficulty" (Nar. Up. 21-2 ). - saptamI Rk / namaste gaGge yamune sarasvati samApa mAtaro mRLayeta mahya'm // vizvaM mamainau vahata jyoti'SA''tman da'zaya'ta' jyoti'rvizvasya da'rzaya't // 7 // padapAThaH naH / te / gaGge / yamune / sarasvati / sam / AH / mAtaraH / mRLayeta / mahya'm // vizvam / marma / enaH / hata / jyotiSA / Atman / darzaya'ta / jyoti'H / vizva'sya / darzaya't //

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423 chandodarzanam anvybhaassym| ayaM mantraH pUrvasmin sUkte vyAkhyAtaH // Already commented upon and translated (Vide, the 8th mantra of the previous hymn ). // iti saptame'nuvAke caturthaM apsUktaM samAptam / / // iti saptamaH abdaivatyAnuvAka: sampUrNaH // Thus ends the Fourth hymn in the Seventh Section. Thus ends the Seventh Section dedicated to Ap.

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anuvAkaH 8 / sUktam 1 | RcaH 1-10 / gAvo rasena gavyena daza, devarAto vaizvAmitraH, gAvaH, anuSTup | Now this the Gosukta, First in the Eighth Anuvaka Section VIII. Hymn 1. Riks 1-10, Go,The COW The First Hymn beginning with 'Gavo Rasena gavyena' contains ten Rks; Daivarata Vaisvamitra is the Rshi; Cows are the god and the metre is Anushtup. padapAThaH atha aSTamaH vaizvadaivyo'nuvAkaH / atha prathamaM gosUktam ! 1 atha prathamA Rk / gAvo rasa'na' gavye'na pRthivI vanaspati'bhiH / a'muSya' tapa'sA'A'diti'rva'rdhaya'ntu' mA'ya' teja'H // 1 // gAvaH'H / rasaina / gavye'na / pRthivI / vanaspati''bhiH / amuSyaM / sA / adi'tiH / vardhaya'ntu' / mayi' / teja'H // May the cows with their products, the earth with all its vegetation, and Aditi (the mother of gods) with the heat and light of the sun increase the tejas (power and brilliance ) in me. anvayabhASyam | gAva: gomAtaraH gavyena svAtmIyena rasena payasA dugdhAdinA vA gorasena, pRthivI iyaM sarveSAM prANinAM api jIvanAdhArabhUtA bhUmAtA vanaspatibhiH oSadhivanaspatiprabhRtibhiH saha yuktA satI, tathA aditi: akhaNDAtmikA devamAtA dyauH amuSya Adityasya tapasA sarva - vimarzamUlena divyena jyotiSA mayi zarIre antaH manasi prANe vAci ca teja: divyaM sattvaM // COMMENTARY-SUMMARY TRANSLATION May the motherly cows with their milk and other products, the earth with her herbs, trees and rich vegetation, and Aditi with the sun's heat and light which are the source of all the powers of intelligence increase divine strength in me, in the body, the mind, in the breath or vital air and in my speech. 424

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padapAThaH chandodarzanam dvitIyA Rk / svaM vatva dhenavo mAmabhyAryAta payobhiH | pra ya'cchata payo' maho' va'tsasya' me jIva'nAya // 2 // svam / vatsam / dhenavaH / mAm / abhi / A / yAta / paryaH'bhiH / pra / yacchata / paya'H / mahya'm / vatsasya' / me / jIvanAya || Oh you milch cows, come to me full of milk just as you go to your calves. Give me who am your son, milk to live by . padapAThaH anvayabhASyam | he dhenavaH,! payobhiH svaM nijaM vatsamiva mAM imaM gosevAparAyaNaM abhyAyAta, mahyaM payaH prayacchata, kimarthaM vatsasya putrabhUtasya me mama jIvanAyeti // - COMMENTARY-SUMMARY TRANSLATION Oh you milch cows, come to me with your milk in the same way as you go to your calves. I am always engaged in your service. Treat me as your calf. Give me milk. Why ? So that I, your son, may live and prosper. 425 tRtIyA Rk / raudraM' yada'ntardhenavo' bhava'tISu' prati'SThitam / tat sR'jata' payo'ja'straM va'tsasya' me' jIva'nAya // 3 // raudra'm / yat / antaH / dhenavaH'H / bhava'tISu / prati''sthitam / tat / sRjata / payaH / ajasram / vatsasyaM | me | jIvanAya // Oh milch cows, you have the milk associated with the god Rudra. Make it flow incessantly for me your son, so that I may live and prosper. anvayabhASyam | 66 he dhenavaH ! bhavatISu pUjyAsu yuSmAsu antaH dohanAt pUrvaM raudraM rudradevatAkaM yat payaH pratiSThitaM bhavati, iti zrutiprasiddham, raudraM gavisat " ( ai. brA.) iti ca brAhmaNam, tat paya: ajasraM santataM sRjata, vatsasya mama jIvanAyeti // CD-54

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426 chandodarzanama COMMENTARY-SUMMARY TRANSLATION Oh milch cows, in you who are adorable, there is milk associated with Rudra. Cf. "The milk in the cow is associated with Rudra" (Aita. Bra.). Make that milk flow freely and always, so that I, your son, may live and prosper. caturthI Rk / yad vAyavyaM saM visRSTaM svena vatsenota pItam | stanyaM tad datta dogdhe me vatsasya me jIvanAya // 4 // padapAThaH - yat / vAyavyam / sam / vi'sRSTam / svena / vatsena / uta / pItam / stanyam / tat / datta / dogdhe| me| vatsasya' / me / jIvanAya // Give me who am milking you that milk which is associated with Vayu after being drunk by the calf, so that I, your son, may live and prosper. anvybhaassym| yat saMvisRSTaM Udhasi santyaktaM vAyavyaM vAyudevatAkaM payaH bhavati, " vAyavyamupAvasRSTam " (ai. brA.) iti ca brAhmaNam , uta svena nijena vatsena pItam pItAvaziSTaM stanya dugdhaM tat dogne me mahyaM datta, vatsasya mama jIvanAyeti || ata eva vatsena apItaM dugdhaM aprazastamiti sidhyati, etena ca agnihotrArtha pAnArthe ca anucitaM tat zAstrataH pratiSiddhamiti pratIyate " zAstrAya ca sukhAya ca " iti nyAyeneti || COMMENTARY-SUMMARY TRANSLATION The milk that oozes from your udder, oh cow, is associated with Vayu. Cf. "The milk oozing from the udder, is associated with Vayu" (Aita. Bra.). It is the milk which remains after being drunk by your calf. Give me who am milking that surplus milk, so that I, your son, may live. paJcamI Rk / yadAzvinaM sat sudhAra duhyamAna mahAzvinau / amRtaM tat kalpayatAM vatsasya me jIvanAya // 5 // padapAThaH - yat / Azvinam / sat / su'dhAram / duyamAnam / iha / azvinau / amRtam / tat / kalpayatAm / vatsasya / me / jIvanAya //

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chandodarzanama 427 The stream of milk during milking is associated with Asvins. May the Asvins render the milk into Ambrosia for me, your son, to live and prosper. anvayabhASyam / yat sudhAraM suSThudhArayA duhyamAnaM payaH AzvinaM azvidevatAkaM sat prasiddhaM vede, " AzvinaM duhyamAnam " (ai. brA.) iti ca brAhmaNam || "duhAmazvibhyAM payo aghneya " (R.maM. 1-164-27) iti ca RGmantravarNaH || tadiha azvinau devau tau jyotIrasAtmAnau santau amRtaM kalpayatAM svena divyena sarvoSadhasattvapUrNena rasena sAkSAdeva sudhAsattvaM bhAvayatAma, ata eva "dhAroSNamamRtopamam" iti prasiddham, "prAyaH payo'tra gavyaM tu jIvanIyaM rasAyanam" (a. .ha) iti ca Ayurvadatattvam, tacca amRtakalpanaM vatsasya mama jIvanAya kalpatAmiti // COMMENTARY-SUMMARY TRANSLATION The milk that is drawn out in streams while milking is associated with Asvins. It is said so in the Vedas : Cf. " The milk that is being drawn is associated with Asvins" (Aita. Bra.). "The cow which makes the milk flow through the Asvins is not to be killed" (Rg. I-164-27). May the Asvins, the twin gods presiding over light and all juices or essences, render the milk into Ambrosia. This means that the Asvins, in virtue of the essences of all herbs. should render the the milk into Ambrosia. Therefore, the wellkhown statement, "The hot stream of milk resembles Amrta." Ayurveda (Ashtanga Hrdaya) holds, "generally cow's milk is life-giving and rejuvenating." Give me the milk, oh motherly cows, so that I, your son, may live. SaSThI Rk / idaM te soma kavoSNaM dugdhaM gavya madhu payaH / saumyamidamastu peya vatsasya me jIvanAya // 6 // padapAThaH - idam / te / soma / kava'SNam / dugdham / gavyam / madhu / paryaH / saumyam / idam / astu / peyam / vatsasya / me / jIvanAya // Oh Soma, this lukewarm and fresh-drawn cow's milk is associated with you and is sweet like honey. May this be a mild drink for me, your son to live and prosper. anvayabhASyam / he soma ! te tubhyaM tvadarthe idaM kavoSNaM ISaduSNaM gavyaM gosambandhi madhu madhusthAnIya payaH, dugdhaM dugdhvA sagRhItam, ata eva sadyodugdhaM payaH somadaivatyaM bhavatIti zrUyate, " saumyaM

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428 chandodarzanama dugdham" (ai. brA.) iti brAhmaNam / tadidaM peyaM pAnayogyaM payaH saumyaM somapAnasamAnaM AnandasattvamayaM saumanasyaM ca astu, vatsasya mama jIvanAyeti || COMMENTARY-SUMMARY TRANSLATION Oh Soma, this lukewarm freshly drawn milk from the cow is sweet as honey and is for you. Therefore, such milk becomes associated with the god Soma. Cf. " Fresh-drawn milk gets associated with god Soma" ( Aita. Bra.). This is so drinkable. May it become equal to the soma drink full of the essence of delight and that which pleases the mind. May it be available to me for life, to me, who is your son. saptamI Rk / imaM mA vatsaM dhenavaH sUpa tiSThata mAtaraH / kAmaM duhAnA amRtaM payaH sandhatta suvIryam // 7 // padapAThaH - imam / mA / vatsam / dhenavaH / su / upa'tiSThata / mAtaraH / kAmam / duhAnAH / amRtam / paryaH / sam / dhatta / su'vIryam // Oh motherly milch cows, always stand by me who are your son, and give abundant milk which is energising and is like nectar. anvybhaassym| he dhenavaH ! mAtaraH! bhavatyaH amRtaM amRtasadharmakaM payaH kAmaM yathecchaM paryApta manorathaM ca duhAnA: satyaH mAM imaM dhenUpAsakaM sattvazuddhisAdhanatatparaM vatsaM suSThu upatiSThata samyak sarvadA upatiSThadhvam, tathA suvIryaM brahmavarcasakaraM vIryavattaraM paya: sandhatteti, anayA RSiH gavAM sAnnidhya abhivRddhi dugdhasamRddhiM ca yAcate, gavAmeva tAsAM amRtarasanidhirUpatvAt, "amRtasya nAbhiH" (R. maM. 8-101-14) iti tadanuzravaNam, "duhAmazvibhyAM payo adhneyaM sA vardhatAM mahate saubhagAya" (R. maM. 1-164-27) iti, " upa vhaye sududhAM dhenumetAM suhasto go dhuguta dohadenAm " (R. maM. 1-164-26) iti ca dugdhasandohanArthaM dhenorupAhvAnamanuzrUyate // tathaiva yajurmantravarNo'pi bhavati asminnarthe pramANapadam yajJAdisiddhipradam, " ApyAyadhvamaghnyA devabhAgam." (tai. saM. 1-1-1) "ApyAyadhvamaghnyA indrAya bhAgam " ( zu. ya. saM. 1-1 - ) "dhravA asmin gopatau syAta bahvIH" ( zu. kR. ya. 1-1-1) iti ca gosamRddhiprArthanA //

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chandodarzanam COMMENTARY-SUMMARY TRANSLATION Oh motherly milch cows, who are giving Ambrosia-like milk and milk which is capable of satisfying any desire to the full. stand by me firmly and constantly. I am devoted to you and am practising self-purification. Be full of milk which brings me Brahma Varchas, the vigour and luminosity of Brahma. By this, the Rshi prays that the cattle be always with him and be always increasing. The cows are treasures of Ambrosia. " ( They are ) the origin and source of Amrta" (Rg VIII-101-14). "The milch cows favoured by the Asvins, are not to be killed. Let them prosper" (Rg. I-164-27). "I who am milking this cow with a good hand call this cow a godly cow" ( Rg. I - 164-26 ). Thus calling the cow for being milked is well-known. There is another Yajurmantra also with the same meaning. - aSTamI Rk / gavyaiH punIta punama dhenavaH paJcabhI rasaiH / pabitra punaH payasA ciraM gAvo jIvayatha // 8 // padapAThaH gavyaiH / punI'ta / puna'riti' / mA'm / dhe'navaH'H / paJca'bhi'H / rasaiH / I pa'vitra'm / punariti' / paya'sA / ciram / gAvaH / jIvayaMtha // 429 Oh milch cows, purify me again with the five essences of the cow. Oh cows, render me pure with milk and bless me with longevity. anvayabhASyam / he dhenavaH ! punaH gavyaiH svAtmIyaiH paJcabhiH gomUtra - gomaya - dugdha - dadhi ghRtarUpaiH rasaiH mAM punIta, he gAvaH ! tena paJcagavyena punItaM pavitraM api mAM uttaratrApi payasA ciraMjIvayatha iti, anayA paJcagavyena AtmanaH pavitratAM ciraM jIvitaM ca kAmayamAnaH RSiH tadarthaM gomAtaraM prArthayate // COMMENTARY-SUMMARY TRANSLATION Oh milch cows, purify me again with the five essences of the cow, namely, the cow-urine, the cow-dung, milk, curds and ghee. Oh ye cows, having thus purified me with the five essences of the cow, make me a longlived one. Here is a prayer by the Rshi to the mother cow, wishing for longevity and self-purification by the Pancha Gavya (mixture of five essences mentioned).

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430 chandodarzanam navamI Rk / sAkaM vatsena dogyo3mAM vatsaM rakSata mAtaraH // yuSmAn tsAyamartha prAtarupAyAtamimaM stanyaiH // 9 // padapAThaH - sAkam / vatsena / dogdhrayaH / mAm / vatsam / rakSata / mAtaraH / yuSmAn / sAyam / artha / prAtaH / uta / A'yAtam / imam / stanyaiH // Oh milch mother-cows, protect me your son with milk who am coming to you morning and evening along with your calves. anvayabhASyam / he dogdhrayo mAtaraH! vatsena nijena sAkaM sahamilitA: satyaH bhavatya: vatsa svakIya bhAvitaM santaM putrabhUtaM mAM sAyaM sAyaMsandhyAyAM atha punaH prAtaHsandhyAyAM ca yuSmAn upa samIpe prati AyAtaM AgataM imaM mAM gosevakaM janaM nijaM bhaktaM stanyaiH payobhi: saMrakSateti || anayA gomAtRbhyaH AtmarakSAM RSiryAcate, cirasAnnidhyena tAsAM anudinaM anusandhyaM ca niyatayA upAsanayA tapasyan gosevAvrataparAyaNaH iti vizeSaH // COMMENTARY-SUMMARY TRANSLATION Oh milch mother-cows, along with your calves, protect me with milk. I am your son and devotee coming to you in the morning and evening. The Rshi prays for protection from the mother cows by long and close association with them and by devoting himself to their service every morning and evening. dazamI Rk / gAvo me nityaM supUtaM srAvayantu rasaM svIyam | payo'dhyantaH pra caitayejjyotirvizvasya darzayat // 10 // padapAThaH - gaavH| me| nityam / su'pUtam / srAvayantu / rasam / svIya'm / paryaH / adhi / antaH / pra / cetayet / jyotiH| vizvasya / darzayat / / May the cows make flow a stream of their pure milk which awakens in me the light of the sun, which illuminates the whole universe.

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chandodarzanama 431 anvayabhASyam / yat payaH sattvabuddhi-sattvazuddhi-manaHzAntyAdyabhivardhakaguNayuktaM vizvasya sakalaprapaJcasya darzayat prakAzayat sarvAvabhAsakaM AdityaM divyaM tat paraM jyotiH jyotistattvaM antaH adhi-Atmani samyak prabodhayet tat tAdRzaM supUtaM svayaM pavitraM gavyaM AtmIyaM payaH rasAtmakaM amRtaM evametAbhi: RgbhiH saMstutAH gomAtaraH me madarthe srAvayantu varSayantu iti || atra gavyena payasA nivartitena jIvanena parizuddhAntaHkaraNasya svayameva tadAtmajyotiH prakAzate, svena divyena svarUpeNa AvirbhavatIti yAvat, anayA RcA AtmacaitanyajyotiSaH prabodhaM, tathA tatra kAraNIbhUtaM kevalaM sAttvikaM gavyaM payazca RSiH yAcate, etena sattvAhArAt sattvazuddhirbhavitumarhatIti gamyate / etasmin arthe aupaniSadaM brAhmaNAnuvacanamanuzrUyate- "AhArazuddhau sattvazuddhiH, sattvazuddhau dhruvA smRtiH, smRtilambhe sarvagranthInAM vipramokSaH' (chAM. u. 7-26-2) iti || tasmAt sattvazuddhyarthaM gorasAeva sarvathA saMsevanIyaH iti // // iti aSTame'nuvAke prathamaM gosUktam samAptam // COMMENTARY--SUMMARY TRANSLATION Cow's milk has the virtue of promoting and developing bright intellect and of purifying the body and mind. May that milk awaken in me the heavenly light par excellence, that same light which illuminates the whole universe. Let the mother-cows allow the flow of that kind of milk which is like nectar. These Rks are in praise of mother-cows. By drinking cow's milk only, the internal organs become purified, and the light of Atman begins to glow. It bursts out with its natural and heavenly effulgence. The awakening of the light of the Atman and its cause, namely the pure and purifying cow-milk are indicated here. It is further stated that good and pure food contributes to the purification of body and mind. Cf. " Pure food results in pure body and mind. Stable and clear memory accompanies a pure body and a pure mind. Intellect helped by good memory shatters all the knots of ignorance" ( Chha. Up. VII--26-2). Thus ends the first hymn in the eighth Section.

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432 chandodarzanam atha dvitIyaM gosUktam ! anuvAkaH 8 / sUktam 2 / RcaH 1-10 / gAvo mAtaraH pavitraiH daza, devarAto vaizvAmitraH, gAvaH sarasvatI zrIH soma indraH savitA Apa: iti pratyUcaM devatAH, aSTamyAH agnirvAyuH sUryaH prajApatizca, navamyA gAvaH, dazamyA jyotiH AdityaM ca, anuSTupa / Now this the Gosukta, Second in the Eighth Anuvaka Section VIII, Hymn 2, Riks 1-10, Go, The cow The second hymn beginning with 'gavo matarah pavitraih' contains ten Rks; Daivarata Vaisvamitra is the Rshi; Cows, Sarasvati, Shrih, Soma, Indra, Savita, Apah are respectively the gods in seven Rks; Agni, Vayu, Surya, Prajapati are the gods in the eighthRk; Cows are gods in the ninth; Light and Aditya are gods in the tenth Rk; and the metre is Anushtup. atha prathamA Rk / gomAtaraH supa'vitraimadhyaio rauH prapItaiH / mRtyoH sUpaimi tat satyamamRto'haM paripUtaH // 1 // padapAThaH - gomAtaraH / su'pavitraiH / medhyaiH / vaH / rasaiH / pra'pItaiH / mRtyoH / su / upa / emi / tat / satyam / amRtaH / aham / pari'pUtaH // Oh cow-mothers, having drunk your milk and other essences which are pure and sacred, and being purified as well as freed from falsehood, I attain truth and immortality. anvayabhASyam / he gAvo mAtaraH! va: yuSmAkaM medhyaiH svataHzuddhaiH devatAdiyajJAH pavitraiH pavitrIkaraNasamarthaiH pavinA trANadaiH rasaiH prapItaiH saMsevitaiH pUtaH pavitrIkRtavAGmana prANazarIraH san ata eva amRtaH ahaM asmin loke tathA asminneva zarIre mRtyoH sakAzAt maraNasvabhAvAt anRtatvAt kSaya-vikArAdirUpAt nirmuktaH san tat paramaM satyaM amRtatvaM upaimi prApnomIti | atra svayaM vratAcaraNe prAzanArtha paJcagavyAni saGgrahiSyan RSiH prathamata: etayA RcA gAH mAtRHprArthayate / etena anyo'pi tathA prArthayet iti arthAt sidhyati || COMMENTARY-SUMMARY TRANSLATION Oh cow-mothers, drinking your milk which is naturally pure and sacred as well as worthy of being used in the sacrifice for gods, I have become pure in Vak (speech), prana (vital breath), manas ( mind) and pure in body.

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chandodarzanam I have become immortal. Even in this body freed from mortality which is untruth and which is characterised by constant change and waste, I shall attain truth and immortality. In order to observe the vows, the Rshi requires Pancha Gavya (the five essences of the cow). He prays to the cows for that Pancha Gavya. This establishes that the first duty before observing the vows, is to take 'Panicha Gavya' and pray to the cow-mothers. dvitIyA Rk / sara'svatya'H supa'vitra' mU'traM visR'jata' mahya'm / sArasvatamidaM mUtraM gavyaM kalpatAM pI'taye' // 2 // padapAThaH sara'svatyaH / su''pa'vitram / mUtram / vi'sRjata / mahya'm / sArasvatam / idam / mUtram / gavya'm / kalpatAm / pItaye // I - Oh milch cows, let your urine flow. It is greatly purificatory and sacred. May the cow-urine associated with Sarasvati be worthy of my drink. anvayabhASyam / he sarasvatyaH ! rasavatyaH gAvaH ! supavitraM pavitrIkaraNasamarthaM mUtraM mahyaM madarthe pavitrArthaM visRjata, iti gomUtraM saGgrahiSyan RSiH prArthayate, atha sArasvataM sarasvatIdevatAkaM saGgRhItaM tadidaM gavyaM gosambandhi mUtraM pItaye prAzanArthaM kalpatAM yogyaM astu iti // a uttarArdharcena samagrayA RcA vA tat saGgRhItaM gomUtraM abhimantrayate, paJcagavyakalpe tathA abhimantrayIta || padapAThaH COMMENTARY-SUMMARY TRANSLATION Oh milch cows, for purposes of purification, pass the urine for me. Thus he prays and collects the urine. May this urine associated with the goddess Sarasvati be worthy of my drink, says he. By this mantra, Sarasvati in the form of urine, becomes worthy of my drink. By this latter half or the complete Rk, the Rshi consecrates the collected urine. CD-55 433 - tRtIyA Rk / yada' vo' vi'sRSTaM purI'SaM zu'ddhaM gRhItaM bhU'taye' / i'daM saubhA'gyama'smabhyaM' ga'vya'mA va'hata' zriya'm // 3 // yat / vaH'H / vi'sR'STam / purI'Sam / zuddham / gRhItam / bhUtayai / idam / saubhAgyam / asmabhyam / gavya'm | A | vahatu / zraya'm /

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434 chandodarzanam Oh milch cows, cow-dung which you throw out is pure and collected for our prosperity and welfare. May this cow-dung bring us riches and affluence. anvayabhASyam / he gAvaH ! va: yuSmAkaM yat purISaM visRSTaM bhavati, zuddhaM tadvisarjanasamaye antarikSasthaM grAhyam, bhUmiSThamapi tadgomayaM uparitanaM adhastanaM ca parityajya madhyasthameva grAhya iti vihitama, tathA sagRhItaM tadgomayaM bhUtaye aizvaryArthaM samarthaM zrIdevatAkaM bhavatIti bhAvaH // tadidaM saubhAgyaM saubhAgyapradaM sarvadoSasaMzodhakatvAt, pavitratAdiviziSTazreSThaguNAdhAyakatvAcceti, gavyaM gosambandhi tat gomayaM atra asmin paJcagavye zriya lakSmI Avahatu / anayA gomayaM sagRhan-saGgRhya ca pUrveNArdharcena saMstutya uttareNArdharcana tadabhimantrayIta || COMMENTARY-SUMMARY TRANSLATION Oh cows, the cow-dung which you pass, is pure. It is preferable to collect it before it falls to the ground. The mid portion of cow-dung is to be collected leaving the first and the last, when it once falls on the ground. The cow-dung so collected is associated with sri, the goddess of wealth. This cow-dung is for one's good fortune as it cures all evils. May it bring us the goddess of wealth. Thus the cow-mother is to be praised with the former half of the mantra while.dung is being collected and the same is to be consecrated with the latter half of the mantra. caturthI Rk / yad vo dugdhaM maya skaraM dhenavaH saumyamamRtam / idaM saumanasAya naH payaH somamA vastu // 4 // padapAThaH - yat / vaH / dugdham / mayaH'karam / dhenavaH / saumyam / amRtam / idam / saumanasAya / naH / pryH| somam / aa| vahatu // Oh milch cows, may your milk which is pleasant, ambrosia-like invoke Soma, the moon in order to strengthen the mind. anvayabhASyam / ___ he dhenavaH! va: yuSmAkaM yat khalu dugdhaM mayaskaraM sukhakaraM saumyaM somadaivatyaM ata eva sattvaguNamayaM amRtaM sudhArasamayaM tadidaM paya: naH asmAkaM saumanasAya sattvabuddhisamRddhaye tathA sadviSayeSu pravRttaye ca somaM manaso'dhidaivataM candramasaM divyaM Avahatu asmin paJcagavye Anayatu iti // anayA RcA godugdhaM saGgRhya RSi: tadabhimantrayate divyabhAvodayAya / /

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chandodarzanama 435 COMMENTARY-SUMMARY TRANSLATION Oh milch cows, may your milk which is pleasant, full of Sattva guna and of the essence of Ambrosia, help the promotion of goodwill in us, so that it may incline towards doing good only. May it invoke Soma, the presiding deity of mind, to purify this essence of Pancha gavya. The Rshi consecrates with this mantra the milk collected for promoting divine consciousness. paJcamI Rk / yadindriyamindrahavyaM gavya dadhi saMskRtaM naH | indro balena samasminnAdadhAtu punaH prANAn // 5 // padapAThaH - yat / indriyam / indra'havya'm / gavya'm / dadhi / sam'kRtam / naH / indraH / balena / sam / asmin / A / dadhAtu / punariti / prANAn // May Indra infuse strength into the curds which are prepared for us, curds which strengthen all senses, and curds which are associated with Indra. anvybhaassym| he gAvaH ! yat khalu indriyaM cakSurAdi sarvendriyamUlabhUtasya prANasattvasya anugrAhakaM tejaH, atho api ca aindra indradaivatyaM gavyaM dadhi naH asmadarthaM saMskRtaM AtaJcanena ghanIbhAvasampannamasti | " ApyAyadhvamaghnyA indrAya bhAgam " ( zu. ya. saM. 1.1 ) iti yaju:, "aindraM dadhyamAvAsyAyAm" iti ca danaH indradevatAkatve vacanam, "indriyaM vA etadasmilloke yaddadhi, yaddanA'bhiSiJcati indriyamevAsmistaddadhAti" (ai.bA.) iti ca brAhmaNAnuvacanam | asmin paJcagavye melanArthaM gRhIte asmin dani indraH prANAdhidevatAtmA balena svena suvIryeNa vaidyutena tejasA puna: prANAn svasattvabhUtAn AdadhAtu pUrayatu iti, atra " aindraH prANo aGga aGge vibodhyat' (tai.), " indro me bale zrita:" (tai.) ityAdIni pramANavacanAni udAharaNIyAni || anayA RcA tat saMskRtaM saMsiddhaM dadhi dravyaM RSi: abhimantrayate, divyabhAvAya || COMMENTARY-SUMMARY TRANSLATION Oh cows, curds contain the power which blesses all the senses such as the eyes etc. with vital power. It is associated with Indra. Curds for us are prepared well by making them hard by putting coagulating matter. Into the curds taken for mixing in the Pancha Gavya, may Indra, the presiding deity of Pranas, pour his vital power with the strength of lightning. With this mantra, the Rshi consecrates the curds.

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436 chandodarzanama SaSThI Rk / yad vA teja unmathitaM gavAM ghRtaM mUlaM vAcAm / tAdityena jyotiSA punaH saGgacchatAmidam // 6 // padapAThaH - yat / vA / tejaH / ut'mathitam / gAm / ghRtam / mUlam / vAcAm / tat / Adityena / jyotiSA / punariti / sam / gacchatAm / idam // Ghee is the very power of the cow extracted by churning (milk). It is the essence and the origin of speech. May this ghee be invested with the light of Aditya. anvybhaassym| yat unmathitaM danaH unmathanAt samuditaM teja: teja:svarUpaM gavAM ghRtaM prasiddhaM tejomayamiti | " tejo vA etat pazUnAM yad ghRtaM yad ghRtenAbhiSiJcati teja evAsmi~staddadhAti" (ai. brA.) iti brAhmaNam // "gavi devAso ghRtamanvavindan " (R. maM. 4-58-4) iti mantravarNaH, yacca vAcAM catasRNAM zarIre'nta: Atmani Ahata-prerita-svarita-uccaritAnAM parApazyantImadhyamAvaikharIrUpANAM mUlaM hetubhUtaM iti ca prasiddham | ata eva "tejomayI vAk " (chAM.u. 6-5-4) " tejo vai ghRtam" iti ca anuzrUyate brAhmaNAnuvacanam |! tadidaM asmin paJcagavye melanArthaM gRhItaM ghRtaM Adityena divyena jyotiSA punaH asmin divyasattvasampAdanArthaM saGgacchatAm iti / RSiranayA RcA gRhItaM ghRtaM punarabhimantrayate paJcagavyasattvasidhyartham // COMMENTARY-SUMMARY TRANSLATION The ghee produced by churning the curds is known as Tejomaya. "The ghee of the cattle is indeed Tejas," says the Brahmana. "The Devas got the ghee from out of the cows," says the Rk (Rg. IV-58-4). Vak has four forms, the sound in the soul, the inspired, the resounded, and the expressed. That ghee is the original source of Vak is well-known. So, "Vak is full of Tejas" (Chha. Up. VI-5-4). Tejas is ghee, says the Brahmana. May this ghee which is collected for being mixed with the Pancha Gavya, be invested with Tejas of Aditya. The Rshi consecrates with this mantra the ghee of Pancha Gavya. saptamI Rk / sarasvatyo yA amRtA Apo divyAH pAvAnyaH | tAbhiradbhirime gavyAH sAkaM punantu mAM rasAH // 7 //

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chandodarzanam padapAThaH sara'sva'tyaH / yH| a'mRtA'H / ApaH / divyAH / pAvamA'nyaH / - taabhiH| at'bhiH / ime / gavyAH / sAkam / punantu' / mAm / rasaH // May these essences of the cows purify me with the waters which are full of essences, which are like nectar as well as heavenly and purificatory. 437 anvayabhASyam / 66 yAH ApaH sarasvatyaH rasavatyaH divyAH ambusaGghAtarUpAH vRSTeH pUrvaM megharUpeNa divi antarhitAH amRtA: amRtAtmasadharmiNyaH pAvamAnya: doSa - pApAdipAvanasattvAH tathA tatrApi kuzaiH saha sammilitAH satyaH pAvanasattvazAlinyo bhavanti vizeSataH, ekaviMzatyA darbhapiJjalaiH pAvayanti " ( ai. brA.) iti brAhmaNam, tAbhi: kuzasahitAbhiH adbhiH sAkaM kuzodakaiH saha iti yAvat, ime gavyAH gomUtrAdayaH paJca gorasAH mAM punantu iti || anayA RcA RSiH kuzodakamabhimantrayate, tathA melayati ca paJcagavyena saha divyasattvabhAvodayArtham // COMMENTARY-SUMMARY TRANSLATION The waters are full of essences. They are a collection of hidden waters in the sky in the form of clouds before raining. They are as good as Ambrosia. They are capable of curing and purifying us from all errors, sins etc. Especially when they are united with Kusa grass, they get the power of purification. Cf. "With a bundle of twenty-one pieces of darbha or Kusa grass ( the waters ) purify " says the Brahmana. With those waters combined with Kusa, may these essences of cows, viz., cow-urine etc. purify me. With this mantra, the Rshi consecrates the waters with Kusa and mixes the same with Pancha Gavya to invest it with divine qualities. - aSTamI R / gobhyaH'H sara'svatyai dhi'ye somAyendrA'ya' savitre / a'dbhyo bhUrbhuvaH' sva'H svAhA' ju'homya'gnau rasA'n gavyA'n // 8 // padapAThaH- gobhya'H / sara'svatyai / zriye / somA'ya / indrAya / savitre / 1 at'bhyaH / bhUH / bhuvaH'H / sva1riti svaH / juhomi / agnau / rasAn / gavyAn // To the cows, Sarasvati, Sri, Soma, Indra, Savita and the waters, I offer cows' products as oblations saying Bhuh, Bhuvah, and Svah.

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chandodarzanam anvayabhASyam | agnau purataH vedisadane pratiSThApite idhmahavanAdinA ca pradIpte agnimukhAdinA saMsiddha pAvake gavyAn gomUtrAdIn sammilitAn paJca rasAna kuzodakaiH saha sammelanena yathAvihitaiH mantraiH abhimantritAn gavAdibhyaH saptabhyaH AvAhitadevatAbhyaH juhomi samarpayAmi, tatra " gAvo mAtaraH pavitraiH " ityAdikayA pratyekayA RcA, bhUriti agnaye, bhuva iti vAyave, svaH iti sUryAya, samastAbhistisRbhiH prajApataye ca svAhA samarpitamastu | evaM svAhAkArAntayA ekAdaza AhutI: juhomi iti // etena tathA juhuyAt iti artho'pi sampadyate // 438 COMMENTARY-SUMMARY TRANSLATION In this fire, ignited in front, and kindled by putting the sticks and made ready with Agni, I offer the oblations of all the bovine products (Pancha Gavya) along with Kusodaka. I consecrate the mixture with the prescribed mantras and offer to the cows etc. and the seven gods who are invoked with the mantras beginning with ' cow-mothers, with one mantra for each. Again, I offer oblations, with Bhuh to Agni, Bhuvah to Vayu and Svah to Surya; and with all the three to Prajapati and with Svaha with every one of them. Svaha means, may it be offered. Thus with the mantra ending with Svaha, I offer the eleven oblations. So it is indicated that the oblations be offered in this manner. navamI Rk / gA'vo' vo mUtraM purI'SaM' yada' du'gdhaM dadha sarpiH / pA'va'kAn vo' rasA'ni'mAn prAzvA'si' paJca' pU'taye' // 9 // padapAThaH gA'va'H / vaH'H / mR'tram / purI'Sam / yat / U'm iti' du'gdham / dadhi' / srpN'| 1 I pA'va'kAn / vaH'H / rasA'n / i'mAn / pra / a'znAmi / paJca' / pU'taye' / / - Oh cows, cow-urine, cow-dung, curds, milk and ghee which are the wellknown five substances of yours are purificatory. For the purification of my body, I swallow them. anvayabhASyam / he gAvaH ! vaH yuSmAkaM yat mUtraM purISaM dugdhaM dadhi ghRtaM ca iti prasiddhaM gorasapaJcakaM tAn imAn pAvakAn pavitrasattvAn pazca rasAn pUtaye AtmanaH zarIrendriyAdeH samagrasya vazuddha prAznAmi iti // ukAraH pAdapUraNaH // atra RSiH tat hutAvaziSTa paJcagavyaM etaca prAznAti || atra yadyapi " juhomi - prAznAmi " ityAdikaM uttamapuruSeNaiva havanAdikaraNaM

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chandodarzanam 439 anuzrUyate, tathA'pi yaH imaM paJcagavyakalpamAcaret sa: sarvo'pi janaH evaM melanaM havanAdikaM ca ,anutiSThet iti vidhyartho'pi sampadyate / etena paJcagavyavratakalpo vyAkhyAtaH iti veditavyam // COMMENTARY-SUMMARY TRANSLATION The Pancha Gavya left over after offering the oblations is to be swallowed with this mantra. Here, the first person singular form, like Juhomi and Prasnami, are used to indicate that the person himself performs the sacrifice. Even then, all those who perform the 'homa' of Pancha Gavya have to do the mixing, offering oblations etc., as prescribed here. dazamI Rk / idaM vo vratena rasaiH paJcabhirgavyaiH sutaH / upaimi tapasA'ditya jyotirvizvasya darzayat // 10 // padapAThaH - idam / vaH / vratenaM / rasaiH / paJca'bhiH / gavyaiH / su'pa'taH / upa / emi / tapa'sA / Adityam / jyotiH| vizvasya / darzayat // Being purified by observing Go-Vrata ( observance in connection with the cow) with the five bovine essences, I attain the light of Aditya, which illumines the whole universe. anvayabhASyam / he gAvaH! vaH yuSmAkaM vratena gosevArUpeNa payovratena tathA paJcagavyAdirUpeNa vratena ca nityayuktaH san, tathA paJcabhiH gavyaiH rasaiH prapUtaH pavitraH ahaM parizuddhazarIrendriyAntaHkaraNAtmayuktaH tapase arhaH san, tathA tena tapasA zuddhasattvena yogAdirUpeNa sAdhanena vizvasya jagata: darzayat prakAzakaM tat AdityaM divyaM paramaM jyotiHsvarUpaM upaimi prApnomIti / / atra yadyapi sAmAnyata: bAhyadRSTyA gostavanaM gosevAdivataM paJcagavyAdivataM ca pratipAditamiti pratIyate tathA'pi sarvadevatAtmanaH indrAdityAdijyoti:puruSasyaivedaM vratamityunnIyate, gavAM sarvadevatAdhiSThAnarUpatvAt, gozabdasya ca vAg-indrAdijyotiHparatvAJceti // tathA hi-" utAdaH paruSe gavi" (R.maM. 6-56-3) iti gozabdena Adityasya nirdezaH " Adityo'pi gaurucyate" // iti yAskaH, tathA indrasyApi gosvarUpatvaM, gavAM ca indrAtmatvamanuzrUyate // " gAvo bhago gAva indro me acchAn gAvaH somasya prathamasya bhakSaH // imA yA gAvaH sajanAsa indra icchAmIddhadA manasA cidindram" (R. maM. 6-28-5)

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440 chandodarzanama iti indrasya AdityAtmatA, sUryasya indrAtmatA ca, "yadadya kacca vRtrahan udagA abhi sUrya / sarvaM tadindra te vaze" (R. maM.8-93-4) iti || evameva vAca: devyA: AdityamAtuH gozabdena nirdeza:, "gauramImedanu vatsaM miSantaM mUrdhAnaM kRNonmAtavA u" (R. maM.1-164-28) iti || "ayaM sa zikate yena gaurabhIvRtA" (R. maM. 1-164-29) iti ca // evameva gavAM rudramAtRtvAdisvarUpatattvaM uktaM tat sarvamapi saGgacchate tattvadRzaiva tadarthonnayanena tatsamanvayAt // tathA hi" mAtA rudrANAM duhitA vasUnAM svasA''dityAnAmamRtasya nAbhiH || pra nu vocaM cikituSe janAya mA gAmanAgAmaditiM vadhiSTa" (kra. maM. 8-101-15 ) iti // "vacovidaM vAcamudIrayantI vizvAbhirdhIbhirupatiSThamAnAm || devI devebhya: paryeyuSI gAmA mA vRkta mayoM dabhracetAH" (R. maM. 8-101-16) iti // tadetat go:-vAcazca ubhayoH tattvaM samAnarUpeNa AzrAvitaM bhavati // evaM asyAH sarvadevatAdhiSThAnarUpAyAH goH vratamapi sArvabhaumasya sarvAntarAtmanaH indrarUpasya Adityasyaiva vrataM bhavatIti pratijJAyate, govratasya Adityavratasya ca uddiSTaM phalaM samAnameva anuzrUyate sattvazuddhirUpaM niSpApatvaM saumanasatvAdikaM ca | tathA hi- "prasa mitrama" astu prayasvAn yasta Aditya zikSati vratena | na hanyate na jIyate tvoto nainamaho aznotyantito na dUrAt" (R. maM. 3-59-2) iti || " Adityasya vratamupakSiyanto vayaM mitrasya sumatau syAma" (R. maM. 3-59-3) iti ca // " tasya vayaM sumatau yajJiyasyApi bhadre saumanase syAma " (R. maM 3-59-4 ) iti ca // atra ayaM RSiH tadidaM sarvaM arthasattvaM sUkSmadRzA anudRzya ubhayoMgosUktayoH antime mantre anena govratena prApyaM paramaM kalarUpaM divyaM paraM padaM darzayati || " gAvo me yaM supUtaM srAvayantu rasaM svIyam | payo'dhyantaH pracetayejjyotirvizvasya darzayat" (chaM. da. anu. 8-1-10 ) iti // ___" idaM vo vratena rasaiH paJcabhirgavyaiH supuutH| upaimi tapasA''dityaM jyotirvizvasya darzayat " (chaM. da. anu. 8-2-10) iti ca // // iti aSTame'nuvAke dvitIyaM gosUktaM samAptam // COMMENTARY_SUMMARY TRANSLATION Oh cows, being purified by observing the Go-Vrata, the devotional observance, the Payovrata (during which only cow's milk is drunk ) and the Pancha Gavya Vrata, I become fit for austerities with a purified body and mind; and then by means of Yoga, I attain the light of Aditya which illumines the whole universe.

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chandodarzanama 441 Here, for all appearances, it looks as though, generally, there is the praise of the cows, and observances involving cows' milk and Pancha Gavya etc. But, it is to be interpreted that this is a vrata ( observance ) to Purusha only, who contains all gods and shines as Indra, Aditya etc. The cow contains all the gods, and the word 'Go' indicates the very light and power which is Vak, Indra, Aditya etc. It is transcendent. Cf. "In this bright cow" (Rg. III-56-3); the cow here means Aditya; Yaska confirms this saying that "Aditya also is cow." So, the words Indra and 'Go' are mutually inter-changeable. Cf. "the cows are the wealth, the cows are Indra, may they give me whatever I want). "These cows are Indra, Oh, people" (Rg. VI-38-5). Indra is also Aditya: "Now, oh killer of Vstra, that is the dark man, oh Surya, the purpose with which you rose has brought all under your sway, oh, Indra !" (Rg. VIII-93-4). Vak, the mother of Aditya is indicated by the word 'Go'. Cf. "The cow caresses the rising Sun, her calf with a sound of love and Aditya makes a sound of love" (Rg. 1-164-28). And likewise, in reply to the cow whom he has accepted as mother, the cow is referred to as the mother of Rudra etc. Cf. "She is the mother of Rudras; daughter of Vasus; sister of Adityas; the treasure of Ambrosia. And so, I tell the inquisitive people do not kill the cow, who is innocent and mother of all '" (Rg. VIII-101-35 ). Again, "She is a goddess and comes to me from the gods. Such a cow, the little-minded man kills" (Rg. VIII-101-16). So the Vedas describe Vak and the cow as one and the same. Thus, we assert that the vow to the cow, which is the refuge of all gods, is indeed a vow to Aditya, who is Indra himself, the lord of the whole universe. The result of the vows to the cow and to Aditya, namely, the purification of body and mind, sinlessness, good will and so on are the same or similar. Cf." Oh Mitra, Aditya, may he who observes your vows be rich in food, and be protected by you. He is neither killed nor conquered. Sin does not touch him from far or near" (Rg. III-59-2 ). Again, "We having taken the vow to Aditya, are in the good books of Mitra" (Rg. III-59-3). "May we be in the auspicious and good books of him (Aditya ) who deserves a sacrifice" (Rg. III-59-4). Having all these in mind, with a discerning eye, the Rshi concluded the two hymns on the cow with this last mantra, which shows that the excellent result of the vow to the cow is the attainment of the supreme state of supra-consciousness. Thus ends the second Hymn dedicated to the cow in the Eighth Section. CD-56

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442 chandodarzanam atha tRtIyaM vaizvadevyaM sUktam / anuvAkaH 8 / sUktam 3 / RcaH 1-8 / namaste deva savitaH aSTau devarAto vaizvAmitraH, vizvedevAH, jagatI | savitA vAyuH indraH agniH somaH ApaH sarasvatI brahmaNaspatiH iti pratyRcaM devatAH | Now this the Vaishvadevya Sukta, Third in the Eighth Anuvaka Section VIII, Hymn 3, Riks 1- 8, VISVEDEVAH The third Hymn beginning with Namaste Deva Savitah' contains eight Rks, Daivarata Vaisvamitra is the Rshi; Visvedevah are the gods and the metre is Jagati. atha prathamA Rk / nama'ste deva savitardavaspate pa'sA sva: sama'muSmastapa'te'ntaH // amA'dityaM vra'tapa'ti' brahma'NA dhIbhistapasopavasan prapadye // 1 // padapAThaH nama'H / te / de'va / sa'tiH / divaH / pate / -- tapa'sA / sva1riti sva'H / sam / a'muSmi'n / tapa'te / antaH // amum / Adi'tyam / vrata'pa'tim / brahma'NA / bhaH / tapa'sA / upa / vasan / pra / padye // Oh god Savita, lord of the heavens, salutations to you who are blazing with tapas in the sky. I attain this Aditya who fulfils all vows. I attain him by staying near him and with mantras, intellect and austerities. anvayabhASyam / he savitaH ! vizvasya prasavitaH ! divaspate ! svarlokAdhipate ! amuSman parame vyomani svaH - antaH divye maNDale tapasA anavarataM tapasA tejasA tapate tapasyate te tubhyaM namaH, amuM divyaM vratapatiM sarveSAM vratAnAmadhipatiM sarvakarmasAkSiNa AdityaM aditiputraM brahmaNA mantreNa dhIbhiH savitRpreritaiH buddhyAdibhiH sarvairAntaryaiH karaNaiH taddhayogena upavasan Atmana: samIpe antaH nivasan, tena upavAsAtmakena viSayANAM anazanarUpeNa eteSu bAhyeSu viSayeSu pravRttyA tatsevanAdirahitena nirviSayAtmakena kevalena vimarzarUpeNa tapasA tattaporUpAdivratarakSaNa

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chandodarzanam 443 dvArA tatsiddhaye ca pUrNaphalAnubhavArthaM vratapatiM AdityaM tameva samprapadye ananyazaraNyabhAvena prApnomIti // ana amuSya Adityasya vratapatitve pramANAtmakaM yaju:, tathA tasya dyulokagRhapatitve brAhmaNAnuvacanaM ca bhavati || "Aditya vratapate vrataM cariSyAmi | tacchakeyaM tanme rAdhyatAm" (te. ya.) iti || darzapUrNamAsAdivratagrahaNe samidhAdhAnamantraH // amuSya Adityasya gRhapatitvamapi anuzrUyate-- " asau vai gRhapatiH so'muSya lokasya gRhapatiH" (ai. brA.) iti || COMMENTARY-SUMMARY TRANSLATION Oh Savita, salutations to you who are the lord of the heavens, the lord of the sky and who are practising austerities incessantly and shining with blazing light in the high sky. You are the divine lord of vows. With mantras, with the intellect and with all internal senses inspired by Savita, and with mind concentrated on you, I attain you through abstinence from sense-objects. I attain you by meditating on you to the exclusion of all other internal as well as external objects. Cf. " Aditya, lord of vows, I have undertaken the vow. May your grace help me to get through it and may it fructify for me" (Tai. Yaj.). This mantra is repeated at the time of undertaking a vow and is used when offering the Samidha, the sacred stick, the twig to the sacrificial fire. "This Aditya is a Grhapati, i.e. the house-holder of the heavens" (Ait. Bra.). dvitIyA Rk / namaste'stu vAyo deva gRhapate. 'ntarikSe jyotiSA parvamAnAya // amuM rudraputraM taM madhyamaM santa prANaistapasopavasana prapadye // 2 // padapAThaH- namaH / te / astu / vAyo / iti / deva / gRha'pate / antarikSe / jyotiSA / parvamAnAya / amum / rudra'putram / tam / madhyamam / santam / prANaiH / tapa'sA / upa'vasan / pr| padye // Salutations to you, Oh Vayu (wind-god ) the lord of the house and one who blows shining in the mid-air, I attain this son of Rudra who is in midair, .by austerities of my vital breath and abstinence from sense-objects.

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444 chandodarzanam anvayabhASyam / __ he vAyo ! deva-gRhapate ! antarikSAdhipatitvAt tasya vAyoH tadgRhapatitvam, ataH antarikSe svasthAne bahiH antaHzarIre ca jyotiSA tejaHsattvena pavamAnAya pravahate pAvayate ca te namaH | amuM madhyamaM madhyamalokAdhipati taM parokSasiddha nIrUpaM santaM rudraputraM rudrAd vidyudAtmanaH sakAzAt AvirbhUtaM santam, prANaiH tatpreritaiH vAyusattvaireva AntaryaiH sarvaiH prANarUpaiH karaNaiH upavasan nirviSayAtmakena anazanarUpeNa kevalaM vAyusevanarUpeNa niyamena tapasA AntaryeNa saMyamena taM vAyurUpaM mukhya prANaM Antaryatama prapadye prApnomi iti // atra vAyoH vratapatitve pramANAtmakaM yajuH, gRhapatitve brAhmaNavacanaM ca bhavataH / " vAyo vratapate vrataM cariSyAmi tacchakeyaM tanme rAdhyatAm" (tai.) (zu. ya.) iti || so'yaM yajJIye vrate smidhaadhaanmntrH| " vAyurvai gRhapatiH so'ntarikSalokasya gRhapatiH " (ai brA.) iti // COMMENTARY-SUMMARY TRANSLATION Oh God Vayu ! salutations to you who are the lord of this body and who are in the mid-air externally. That is your abode. You blow with the power of light and purify all things also. This is the lord of mid-air who is born of Rudra, the purifying deity. I attain him by penance of internal senses which are themselves pranas (life. breaths). I attain him by meditation on him. I practise living on air only, and with tapas, that is internal restraint, I attain Vayu, who is the chief vital air and who is the innermost power. ___Cf. "Vayu is indeed the lord of the house. He is the householder of the mid-air" (Ait. Bra.). And again, Oh Vayu, Vratapati, I undertake the vow and may your grace help me to get through the same and may it fructify for me" (Tait. Sam.). This is a mantra used when offering Samidha, the sacred stick to the sacrificial fire. tRtIyA Rk| namaste'stvindra brahmaNaspate vidyutaH sahasA'ntarikSe svarate // amuM marutsayujamindraM brahmaNA vAcA tapasopavasan pra padye // 3 // padapAThaH - namaH / te / astu / indra / brahmaNaH / pate / vi'dyutaH / sahasA / antarikSe / svarate //

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chandodarzanama 445 amum / marutsa'yujam / indram / brahmaNA / vAcA / tpsaa| upa'vasan / pra / padye // Salutations to you, Oh Indra, the lord of all mantras, who moves as sound in the mid-air, with the strength of lightning. This Indra is united with the Maruts. I attain him by fasting, by speech, by mantra and by tapas. anvayabhASyam / he indra ! deva ! brahmaNaH sarvasyApi vedasya vAgarUpasya adhipate ! vidyuta: jyotiSaH sahasA balena antarikSe svasthAne svarate zabdAyamAnAya indrAya te namaH astu / amuM viprakRSTaM santaM marutsayujaM marudgaNena saha yuktaM indraM brahmaNA mantreNa vAcA AtmanyantarhitayA upavasan nirviSayaH san tena vAkpravRttirahitena anazanena maunavratarUpeNa tapasA samprapadye antaniSThayA prApnomIti || ____ COMMENTARY-SUMMARY TRANSLATION Oh Indra, lord of all Vedas, salutations to you, who with the power of lightning move with sound in your own region. I attain you by abstinence from sense-objects. Indra is united with the Maruts. I attain him by the vow of silence, and by internal restraint. caturthI Rk / namaste agne deva hotavizpate tejasA'ntaH pRthivyAM prati jvalate || imaM vaizvAnaraM haviSA brahmaNA vAcA yaje'hamupavasana prapadye // 4 // padapAThaH - namaH / te / agne / deva / hotH| vizpate / teja'sA / antaH / pRthivyAm / prti| jvalaMte // imam / vaizvAnaram / haviSA / brhmnnaa| vAcA / yaje / aham / upa'vasan / pr| padye // Salutations to you, Oh Agni, who are the priest and the lord of the people. You are blazing with light on the earth. I attain this Vaisvanara by offering oblations, by mantras and speech, I attain him by restraint of senses and meditation.

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446 chandodarzanama anvayabhASyam / he agne ! deva ! hota: ! devAnAM AhvAna-havihavanAdikartaH! he vizpate ! prajAnAM adhipate ! tubhyaM vratapataye satya-mauna-zuci-anazanAdirUpANAM sarveSAM yajJiyAnAM vratAnAM adhipataye svayaM tatsamAnavratAya agnaye tubhyaM namaH astu / etena agnireva vratapatiH, tathA yajamAnavat tadyajJasiddhaye svayamapi vratI ityuktaM bhavati / etasmin atha bahavaH Rg-yajumantrAH santi-" tvamagne vratapA asi deva A maryevA / tvaM yajJeSvIDyaH" (R. maM. 8-11-1) iti, "agniH zucivratatamaH" (R. maM.8-44.21) iti ca RcaH // " agne batapate vrataM cariSyAmi tacchakeyaM tanme rAdhyatAm " (te.) iti dampatyoH yajJIyavratagrahaNe samidhAdhAne yajurmantraH // evameva agni-yajamAnayoH samAnaM yajJIyavratAzrayaNAnuzravaNam- agne vratapate tvaM vratAnAM vratapatirasi0 sahanau vratapate vratinorbratAni" (te. saM) iti // tasmai yajJIyavratabaddhAya vediSade yajJasidhyai yajJavedyAM pratiSThitAya tathA vedirUpAyAM samagrAyAM pRthivyAM antaH tapasA tejasA prajvalate sakSmena tejasA svayaM pradIptAya te namaH // " iyaM vediH paro anta: pRthivyAH " (R. maM. 1-164-35), " vedimAhuH paramantaM pRthivyAH " (te.) iti ca tadanuzravaNam // taM imaM vaizvAnaraM vizveSAM narANAM antaH zarIravedikAyAM pratiSThitaM evaM antarbahirapi siddhaM taM agniM haviSA payasA ghRtena annena ca trivRtena brahmaNA mantreNa ca samantrakena svAhAkArAntena vAcA nijAntarayA agnisattvasampannayA antarbahirapi ahaM yaje tadyajanamanutiSThAmi, etena yajJena tathA yajJArthaM yajJasiddhayai ca antaH upavasan antaniSThaH san tathA anazanAdivratamAcaran taM agniM yajJapatiM prapadye pratyakSaM prApnomIti || asmin atha yajurmantravarNaH, " agne vratapate vrataM cariSyAmi tacchakeyaM tanme rAdhyatAm | idamahamanRtAt satyamupaimi" (zu.ya. saM.) iti, "anRtAt satyamupaimi | maanussaaddevymupaimi| daivIM vAcaM yacchAmi" (te. brA.) iti ca // tadetat sarvaM vrataM vratapati: yajJapatiH satyaM paramaM brahmApi zraddhayaiva prAptuM zakyam, tasmAt sA parA niSThArUpA zraddheva upavAsAdiSu yajJeSu vrateSu ca pradhAnaM sAdhanaM kAraNamiti ca sampadyate / " zraddhe zraddhApayeha naH" (R. maM. 10-151-5) "zraddhAM yajJamArabhe" (te. ), " zraddhayA vindate vasu" (R. maM. 10-151-4) iti ca tadanuzrAvaNam | "vratena dIkSAmApnoti dIkSayA dakSiNAM dakSiNayA zraddhAM zrAddhayA satyamApyate" (zu. ya. saM) iti ca // COMMENTARY-SUMMARY TRANSLATION Oh Agni, salutations to you who are the agent bringing down the gods and giving them oblations; you are the lord of all people, the lord of all vows as well. The Vratas or vows are : true speech, silence, cleanliness, fast etc. You are yourself observing similar vows.

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chandodarzanam 447 There are many mantras in the Rgveda and the Yajurveda, bearing out this meaning. Cf. " You are Agni, the lord of Vrata ( vow) or the protector of Vrata" (Rg. VIII-11-1) "Agni is the best of those pure-minded vowtakers" (Rg. VIII-44-21). "Oh, Agni, lord of Vrata, I undertake the vow, let me get through it by your grace and may it fructify for me" (Tait. Sam.). This mantra is used when Samidha is offered by the husband and wife when they take the sacrificial vows. "Agni, lord of Vrata, you are the lord of all the Vratas. Both you and I have to take vows equally" ( Tait. Sam.). Salutations to you, who sit, at the sacrificial altar with a sacred vow to see that the sacrifice is properly concluded. The whole earth is the sacrificial altar, in which you glow with subtle light. Salutations to you who are kindled by yourself. Cf. "In the innermost part of the earth, there is the altar" (Rg. I-164-35). They say that there is the super-altar in the innermost part of the earth. There is a mantra as follows: Cf. "Agni, the lord of vows, I undertake a vow. Let me achieve it by your grace. Let it fructify for me. By this vow, I will reach the truth from the untruth" (Sukla Yaj. Sam. ). "I attain truth from untruth; I attain divinity from mortality; I utter divine speech" (Tait. Brah.). All the vows, the lord of vows, the Yajus, the sacrifice, the lord of sacrifice, the truth, and the Supreme Brahma also is attainable by faith. Therefore, supreme faith is the major factor in sacrifice and vows like fast etc.Cf. "Oh Sraddha, make us have faith and devotion" (Rg. X-151-5). ( The whole sukta is called Sraddha Sukta). "I begin the sacrifice which is itself Sraddha" (Tait.). "By keeping the vow, one gets initiated. Through initiation one gets consecrated. Consecration leads to piety (dakshina); from piety one gets faith; by faith Satya is attained. And Satya is the ultimate (Sukla Yaj. Sam. ). pazcamI Rka / namaste deva somAmRtApAM pate mAM vatsaM svaM rasairApyAyasvAmRtaiH // vizvasyaiva janitAraM manasA'ntaH soma taM tapasopavasan prapadye // 5 // padapAThaH - nmH| te / deva / soma / amRta / apAm / pate / mAm / vatsam / svam / rasaiH / A / pyAyasva / amRtaiH / / vizvasya / eva / janitAram / manasA / antH| soma'm / tam / tapa'sA / upa'varsan / pra / padye / /

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chandodarzanam Salutations to you, Oh Soma, you who are immortal and lord of essences. Regale me your son, with your essences which are like Ambrosia. I attain that Soma which is the creator of this whole universe. I attain him by my internal powers, by tapas and by abstinence from sense objects. 448 anvayabhASyam / soma ! rasAtman ! deva ! devatAtman ! amRta ! amRtAtmaka satyasvarUpa ! apAM rasAtmanAM adhipate ! te namaH, te tava sutaM sutavat saMvRttaM mAM imaM tvadupAsakaM amRtaiH rasaiH akSayaiH avikRtaiH sattvamayaiH ApyAyasva tarpaya, amuM paraM devatAtmAnaM vizvasyaivAsya jagataH janitAraM janayitAraM sarvAsAM cicchaktInAM adhyakSaM taM paraM divyaM devatAtmAnaM manasA saumyena somasattvAtmakena antaHkaraNena hRdayena upa vasan antarniSThaH san anazanAdirUpeNa bAhyaviSayeSu apravRttyAtmakena vratena Atmanyeva antarniSThayA prapadye svarasena prApnomIti // somasya vizvajanayitRtvaM anuzrUyate - " somaH pavate janitA matInAM janitA divo janitA pRthivyAH | janitA'gnerjanitA sUryasya janitendrasya janitota viSNoH " (R. maM) iti // somasya tasya AnandAdirasAtmatA ca svataH siddhA // 'yatrAnandAzca modAzca mudaH pramuda Asate kAmasya yatrAptAH kAmAstatra mAmamRtaM kRdhIndrAyendo parisrava ' (R. maM. 9-113-11 ) iti // - "" (6 COMMENTARY-SUMMARY TRANSLATION Oh Soma, salutations to you who are full of Rasa (essence), who are heavenly, immortal and the lord of essences. May you gratify me, your son who is devoted to you. Bless me with your essences which are perennial, changeless and full of virility. You are the great god, the creator of this whole universe, the lord of all the powers of knowledge. I attain Soma, by the powers of my mind which is the internal organ presided over by Soma. I attain him by the vow of non-eating and living with restraint within and with love. Cf. "Bless me with that condition of consciousness, in which Ananda ( bliss ), moda ( delight), muda (joy ), pramoda ( great joy ) abide and where all the desires of desire itself are fulfilled. Make me an immortal. Oh Soma, flow for the sake of Indra" (Rg. IX-113-11). SaSThI Rk / namo' vo'stu devIrmAtaro' ma Apo vizva'smA'dena'sA' mA' pu'nIta sadyaH // pAvamAnIstAH zi'ivA vizvabhaiSajIradbhirupavasastapa'sA pra pa'dye // 6 //

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chandodarzanam padapAThaH nama'H / vaH'H / a'stu / de'vIH / mAtaraH | me | aapH| 1 - vizvasmAt / enasaH / mAm / punIta / sadyaH // pAvamAnIH / tAH / zivAH / vizva'bhaiSajIH / at'bhiH / upa'vasa'n / tapa'sA / pra / padye // 449 Salutations to you, oh my mothers in the form of so many deities. Pray purify me now from all the sins. I attain the purifying waters, which are auspicious and medicinal by abstinence from food and by restraint and austerities. anvayabhASyam / he Apa ! devyaH ! devatAtmAnaH ! me mama mAtaraH mAtRsthAnIyA: mAtRvat sammAnanIyAH sevanIyAzca stha, vaH yuSmabhyaM tAbhyaH namaH astu // mAM enaM vizvasmAt trikaraNAdikRtAt sarvasmAt enasaH nIcaiH patanakAraNIbhUtAt kalmaSAt sadya: punIta pAvayata mocayata, pAvamAnI: pavitrIkaraNasvabhAvAH vizvabheSajI: sarvauSadhirasasattvarUpAH tAH zivAH kalyANakAraNIbhUtAH maGgalamayIH apa: abdevatAtmikAH tAbhireva adbhiH upavasan apo'zanarUpeNa tena upavAsAtmakena tapasA anazanarUpeNa vratena prapadye tAdRzaparamavrata sidhyarthaM tathA pAparoga-doSAdisarvakalmaSanivAraNArthaM taddvArA AtmanaH sattvazuddhayarthaM ca tAH apaH eva sarvasvabhAvena zaraNaM vrajAmIti || atra anazanameva paramaM tapaH sarvArthasiddhikAraNIbhUtamiti pratIyate / " tapa iti tapo nAnazanAt paraM yaddhi paraM taddurdharSaM taddurAdharSaM tasmAt tapasi ramante " ( nA. u. 20-2 ) iti tadanuzravaNam // tatrApi yadanazanarUpaM tapaH nirdiSTaM tat apAmazanenApi sidhyati iti gamyate, "apo'znAti | tannevAzitaM nevAnazitam" (te.brA.) iti tadanuzravaNam || tadetat svarUpaM lakSaNamanazanasya yat khalu azitamapi anazitamivaiva bhavitumarhati iti manyate, tathA ca vihitamanuzrUyate " yadazitamanazitamiva (bhavati) tadaznIyAt " ( za. bA. 1 - 1-2 ) iti || -- COMMENTARY-SUMMARY TRANSLATION Oh water-deities, you are my mothers. You are as good as my mother, so worshipful and worthy of my service. Salutations to you. Purify me immediately from all sins committed by the three instruments of action, viz., body, speech and mind, the sins which pull down all. You are the purifiers by nature and you have the powers of all medicines, you (they) are auspicious. I attain you, water-deities, by fasting, with waters only as my food, and by tapas. I attain you for the accomplishment of my vow and for the CD-57

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450 chandodarzanam purification of myself through removal of sin, disease, error etc. I take refuge in you, oh water-deities. "There is no tapas greater than non-eating" (Nara. Up. 20-2). It is further known that Tapas in the form of noneating bears fruit when the vow of drinking water only goes along with it. "Drinking of water only means neither eating nor non-eating " ( Tai. Bra.). So, this is the form and characteristic of real fast. "Though it (water) is drunk, it is as good as non-eating." Cf. " By eating (drinking) which it becomes as good as non-eating. That is the well-known dictum." (Sata. Bra. 1-1-2) saptamI Rk / namaste devi sarasvati sunItyai rasaMvatyai dhIbhiH saMvidA sravantyai // vAcamimAM divyAM svaravatI parI vAcA yaje'hamupavasan prapadye // 7 // padapAThaH - namaH / te / devi / sarasvati / su'nItyai / rasaM'vatyai / dhIbhiH / sam'vidA / sravantyai // vAcam / imAm / divyAm / svara'vatIm / parAm / vaacaa| yaje / aham / upa'vasaMn / pr| padye // Salutations to you, Oh Devi Sarasvati, who are the good guide full of all essences, and who express yourself through the projections of intellect and knowledge. I attain Vak (speech), the divine and Supreme One, who is full of resonance. I attain speech, through tapas and restraint from all sense-objects. anvayabhASyam / he sarasvati ! devi ! sunItyai sunItirUpAyai svAzritAn sanmArgeNa nayantyai, rasavatyai amRtAnandAdisarvarasayuktAye, dhIbhi: budhyAdibhiH sarvairapi jJAnendriyaiH saha yogena saMvidA saMvidAtmikayA cetanayA sravantyai antarbahirapi rasarUpeNa svarasvarUpeNa ca varSantyai te namaH // amUM devIM divyAM jyotiSmatI rasa-zabdAdipravAharUpAM svaravatI jJAnasattvapUrNI tAM zabdatanmAtrAtmikAM parAM sarvadhIndriyebhyaH paratarAM AntaratamA pratyagAtmasattvAM vAcA satyAdidharmaguNasanniyatayA vAcikayA maunamudrAtmikayA pratIcInayA parayA vAcA tapasA vAksaMyamAdirUpeNa vratena upavasan Atmani antaH sanniSThayA lInaH san tAM parAM vAcaM prapadye tAmevAnusRtya tadarthAtmAnaM parAM devatAM prApnomIti // asminnarthe aGmantravarNAH api bhavanti pramANabhUtAH,

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chandodarzanama 451 " pataGgo vAcaM manasA bibharti tAM gandharvo'vadad garbhe antaH / tAM dyotamAnAM svayaM manISAmRtasya pade kavayo ni pAnti" (R. maM. 10-177-2) iti, "pratIcI jagrabhA vAcamazvaM razanayA yathA" (R. maM. 10-18-14 ) iti ca // " nAnu dhyAyAd bahUJchabdAn vAco viglApana hi tat" (bR. u. 4-4-21), " tasmAd brAhmaNaH pAMDityaM nirvidya maunena tiSThAset " (bR. u. 3-5-1) iti ca aupaniSadaM tadarzanam adhyAtmatattvopabRhitam // COMMENTARY-SUMMARY TRANSLATION Oh Goddess Sarasvati, you are the very embodiment of good conduct. You lead those who take refuge in you, by a good path. You are full of all essences of Amrta, Ananda etc. You express yourself with energy. You are full of knowledge and light which manifest themselves in the form of resonant sounds. Salutations to you. This deity expresses herself in the form of essences and subtle sound, beyond all internal senses. She is the very substance of the in-dwelling soul. I attain her by controlled speech, by truth in the form of silence, by mind turned inward, and with tapas in the form of abstension of talk etc. and by inwardness. I attain the supreme Vak: Following her, I attain the Atma, the Supreme God, the expression of Vak. ' The soul.in the form of energy and the sun invest Vak with sound. The Prana, the vital air which is the musician resounds her, the Vak within the heart. The Seers protect her, the Vak, luminous with knowledge, the characteristic of Akasa, the inspirer of mind, within the innermost soul." (Rg. X-17-7-2). "Control her, the Vak as you do a horse with reins" (Rg. X-18-14). The Upanishads also say the same thing. "One should not contemplate on too many words. That is certainly exhausting the Vak" ( Br. Up. IV-4-21). "Therefore those who know Brahma should remain silent forgetting all scholarship and learning" ( Br. Up. III-5-1). aSTamI Rk / tat te bhagavan indra brahmaNaspate saMvidA'yaM tapasyan anu turIyam || padaM pazyAmi darzataM samparItaM tat paramaM jyotirvizvasya darzayat // 8 // padapAThaH - tat / te / bhaga'van / indra / brahmaNaH / pate / sam'vidA / ayam / tapasyan / anu / turIyam // padapATha:

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452 chandodarzanama padam / pazyAmi / darzatam / sam / pri'| itam / tat / paramam / jyotiH| vizvasya / darzayat / / anvayabhASyam / etanmantrArthaH pUrvaM vyAkhyAtaH // asmin sUkte vizeSataH pratyekasmin " tapasA-upavasan " iti upavAsasaJjJakaM anazanarUpaM yat tapaH darzitaM tadeva kiJcid vimRzyate // asmin loke sarveSAmapi prANabhRtAM " azanaM-anazanaM" iti ca niyate sadA pravRtte dve vRttI bhavataH, tatra sarveSu viSayeSu vyAptirUpA pravRttireva azanaM tathA tebhyo viSayebhya: asadvastusambaddhebhya: aniSTebhyazca nivRttireva anazanam || " azu vyAptau" (1264 ) iti dhAtvarthayogAt // tathaiva bAhyeSu teSu viSayeSu apravRttirapi anazanarUpaiva bhavitumarhati, yA tu audAsInyasthitiriti prasiddhA || "nainamaho aznoti" (R. maM. 3-59-2)" na tamaznoti kazcana" (R.maM. 10-62-9) iti ca tadanuzravaNam || evameva " az bhakSaNe" (1524) iti dhAtvarthAt azanaM nAma bhakSaNaM, tathA adanIyaM annaM ca bhavitumarhati | " sarvaM sa pUtamaznAti svaditaM mAtarizvanA" (R.maM. 9-67-31) iti tadarzanam // " adyate'tti ca bhUtAni | tasmAdannaM taducyate" (bR. u. 2-2) iti ca || "na tamaznoti kazcana na tadaznAti kiJcana " iti tayorubhayoryogena nidarzanam // atra anazana nAma bhakSaNAt nivRttirUpaM abhuktirUpaM ca bhavitumarhati // etatsattvadvayasahite ete ubhe vRttI iti zAstrasaGketaH, etad vRttidvayamabhilakSyaiva tasya cetanAtmana: puruSasya sarveSu puruSeSu antaranupravezaH anuzrUyate, " tripAdUdhvaM udait puruSaH pAdo'syehAbhavat punaH / tato viSvaG vyakrAmat sAzanAnazane abhi" (R.maM. 10-90-4) iti // atra tAdRzavRttidvayasahite te "sAzanAnazane" sthAvarajaGgamAtmake acetana-sacetanarUpe ca iti tadarthaH sampadyate | ata eva sAmavede AtharvaNIye ca azanAnazanayoreva anuzrAvaNaM iti pratIyate // " tato viSvaG vyakAmadazanAnazane abhi" ( sA. A. kAM. 6-4-4) (618) iti || "tato vyakAmad vizvaG azanAnazane anu" (a. saM. 19-6-2) iti // " purazcakre dvipadaH purazcakre catuSpadaH / puraH sa pakSI bhUtvA puraH puruSa Avizat " (bR.u.) iti ca // etasmin arthe aupaniSadaM brAhmaNAnuvacanamapi bhavati, " so'dya eva puruSaM samuddhRtyAmUrchayat / tA etA devatAH sRSTA asmin mahatyarNave prApatan , taM azanApipAsAbhyAmanvavArjayat | tA enamabruvan AyatanaM naH prajAnIhIti yasmin pratiSThitA annamadAmeti (ai.u. 2-1-5) / tatra puruSANAM sarveSAmapi prANabhRtAM azanApipAsAtmaka vRttisattvaM darzayanti || tadvadeva anazanamapi anuzrUyate upakosalavidyAyAM upaniSadi prapaJcitam, "sa ha

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chandodarzanam 453 vyAdhinA'nazituM dadhe, tamAcAryajAyovAca brahmacArin azAna kiM nu nAznAsIti, sa hovAca bahava ime'smin puruSe kAmAH nAnAtyayAH vyAdhibhiH paripUrNo'smi nAziSyAmIti" (chAM.u. 4-10-3) / abhakSaNarUpaM anazanaM tapovratarUpeNa anuSThitamanuzrUyate, tacca mAnasika vyAdhinivRttaye kAraNIbhUtaM jJAnodayAdisAdhanIbhUtaM ceti pratIyate, tathA anyatrApi tadanazanaM yamasyApi saMyamane zaktaM tIkSNaM zastramiva saMvRttaM dRzyate, "tisro rAtrIryadavAtsIgRhe me anaznan brahman atithinamasyaH // namaste'stu brahman svasti me'stu tasmAt prati trIn varAn vRNISva" ( kaThopa. 1-9) iti // ata eva tasya anazanasyaiva paramatapa:svarUpatvaM pratijJAyate / " tapa iti tapo nAnazanAt paraM tadurdharSaM taddurAdharSam | tasmAt tapaH paramaM vadanti " (nA. u. 21-2) iti ca || tatra azanAnazanayoH tayoH sarvendriyANAM Atmanyantarmukhena upanayana-saMyamana-saMzodhanAdisattvasampannayoH saMvidhAnaM tadanuSThAnaM ca vaidike yajJAdau prAcAmRSINAmAcAryANAM ca AcAraparamparAgataM idAnImapi darIdRzyate tatsadAcaraNama, yajJIyAdi vratAdeze tayorubhayorapi azanAnazanayoH sattvaM pratIyate samAnarUpeNa, yajJIye vrate-- " athAto'zanAnazanasyaiva" (za. brA. 1-1-1) iti tadapadezAt // tatra azanarUpaM vratam, "payo vai brAhmaNasya vratam " (tai.) iti // "ekaM stanaM vrataM kurvIta dvistanaM tristanaM vratam" ityAdi vidhAnaM vidyate payasaH azane, "kRcchrAtikRcchU payasA divasAnekaviMzatim"(ma. smR.) iti manuH // evaM kRcchAdivate dugdhasya azanaM vihitam // "atha pArvaNasthAlIpAkaH tasya darzapUrNamAsAbhyAmupavAsa: " ( A. gR. sU.) iti upavAsavidhAna tadanazanarUpam // tretAgnInAM ca agnihotriNAM darzapUrNamAseSTau tabatAdeze tu- "yadazitamanazitamiva (bhavati) tadaznIyAt " (za. brA. 1.1) iti || tadanazanAnuvidhAnaM ca azanasahaklaptam, tannivacanamapi anyatra anuzrUyate - "apo'znAti / tannevAzitaM nevAnazitam" (te. brA.) iti || " abbhakSo vAyubhakSazca" (ma.smR.) iti tadanuvacana uddezAntareNa vihitaM dRzyate // evameva upanayanAdivrate'pi tadazanaM zAstrato niyamitaM brahmacAriNAM kRte, " akSAralavaNAzI syAt" ( A. gR. sU.) iti // tathA " madhu-mAMsa-ucchiSTa-tAmbUlAdInAmanazanaM ca vihitam " | tadetad vivAhavate vadhUvarayorubhayorapi samAnameva, "akSAralavaNAzinau adhaHzAyinau brahmacAriNau syAtAm " ( A. gR. sU.) iti // ___ tathaiva Ayurvade'pi AyurArogyAdisidhyarthaM azanAnazanayoH tayorubhayorapi samAzrayaNamupadizyate, "hitAzI syAnmitAzI syAt kAlabhojI jitendriyaH / pazyan hi sakalAn rogAn buddhimAn viSamAzanAt" (ca. saM.) iti // tadetat sattvazuddhidvArA jJAnodaye'pi samAnameva bhavitumarhati / "hitamitamedhyAzino hi brahmaNi vividiSA bhavati" (bra. sU. zA. bhASye bhAmatI) iti || evaM jvarAdiroganivRttaye cikitsArUpeNa anazanaM prazasyate, " jvarAdau laGghanaM proktam" iti, "laGvana paramauSadham" iti ca || tathaiva yajJe yoge jJAnopanAdau ca pAtratAdi

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454 chandodarzanam - sidhyarthaM yuktA sattvazuddhireva prAdhAnyena samuddiSTA / sA ca prANasandhAraNArthaM jIvanArthaM ca pratyahaM anivAryatayA sevanIyAbhyAM azanAnazanAbhyAmeva sidhyet iti sarvazAstrasammataM tattvam, ata eva tAdRzena sanniyatena AhAreNa prANasandhAraNadvArA sarvaSAmapi indriyANAM sattvazuddhayA sarvatrApi viSayeSu niyatA pravrattiH, tebhyo nivRttiH, tathA Atmani antaH niSThAtmikA apravRttirapi bhavitumarhatIti pratijJAyate, tathA ca tadanuzravaNam - "AhAra zuddhau sattvazuddhiH, sattvazuddhau dhavA smRtiH, smRtilambhe sarvagranthInAM vipramokSaH " chAM. u. 7-26-2) iti // 'yuktAhAravihArasya yuktaceSTasya karmasu / yuktasvapnAvabodhasya yogo bhavati duHkhahA " (bha.gI.) iti ca smRtiH // etena " Ahriyate iti AhAraH " iti vyutpatteH annarasAdInAM bhakSaNaM iti prathamo'rthaH tathA zrotrAdibhiH indriyaiH zabdAdInAM viSayANAM AharaNaM tadgrahaNaM tathA tadupasevanamapi anyo'rthaH evaM AhArazabdasya tathA tadAhArarUpasya azanasyaca svarUpaM lakSaNamityuktaM bhavati // tadviparItameva anazanasya svarUpam / tathA ca annarasAdInAM abhakSaNam, viSayeSu apravRtti:, teSAM asevanaM ca tallakSaNaM bhavati // tadanuvacanaM ca dRzyate - " viSayA vinivartante nirAhArasya dehinaH / rasavarjaM raso'pyasya paraM dRSTvA nivartate" (bha.gI.) iti // 22 ,, 66 tadetadubhayarUpaM azanaM anazanaM ca jIvezayoH manuSyadaivatayoH yathAkramaM guNadharmAtmakaM vRttirUpaM sattvaM iti anuzrUyate / tathA ca RGmantravarNaH dairghatamasAyaH dvA suparNA sayujA sakhAyA samAnaM vRkSaM pariSasvajAte // tayoranyaH pippalaM svAdvatti anaznannanyo abhicAkazIti " (R. maM. 1 - 164 - 20 ) iti // " na vai devA aznanti na pibanti etadeva amRtaM dRSTvA tRpyanti " ( chAM. u. 3-6-1 ) iti ca brAhmaNam || atra te suspaSTArthake azanAnazanAtmake bhukti - abhuktirUpe dve vRttI bhavataH, etena azanaM nAma viSayeSu pravRttiH, bhuktiH saMsaktiH ityartha: sampadyate, tathA anazanaM nAma viSayeSu apravRtti:, abhuktiH, vimuktiH, svarUpasthitiH iti ca arthAt sidhyati || "L " agne naya supathA rAye asmAn " ( (R.maM. 1- 189-1 ) iti || "RjunItI no varuNo mitro nayatu vidvAn " (R. maM. 1-90 - 1 ) iti ca satpathapravRttyarthakaM vedAnuvacanaM tatprArthanAdirUpam || " na duruktAya spRhayet " (R.maM. 1-41, 9 ) mAvo ghnantaM mA zapantaM prati voce devayantam | sumnairid va A vivA (R. maM 1-41-8) iti ca nivRttyarthakaM vacanam || ubhayArthakamapi bhavati, "imAM dhiyaM zikSamANasya deva RtuM dakSaM varuNa saMzizAdhi | yayA'ti vizvA duritA tarema sutarmANamadhi nAvaM ruhema " (R. maM. 8-42-3) iti // " kratuM dakSaM varuNa saMzizAdhIti vIryaM prajJAnaM mayi saMzizAdhItyeva tadAha " (ai. brA.) iti ca brAhmaNam || tathA " mRtyormukSIya mAmRtAt " (R. maM. 7-59-12 ) 'mumugdhya1smAn nidhayeva baddhAn " (R. maM. 10-73 - 11) " asato mA sadgamaya / 88 ""

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chandodarzanam tamaso mA jyotirgamaya / mRtyormA'mRtaM gamaya" (bR. u. 1-3-28) iti ca trINi yajUMSi bhavanti // // iti aSTame'nuvAke tRtIya vaizvadevyaM sUktaM samAptam // COMMENTARY-SUMMARY TRANSLATION 455 This is already commented upon. In this Hymn, one finds Tapasa upavasan' repeated (except in the last mantra) indicating that fast, non-taking of food, is the illuminative Tapas. It will be helpful to probe into it a little further. In this word, all the living beings have two attitudes, viz., eating and non-eating.' Of these two, the one Pravrtti (which means active interest in all objects) is eating, the other Nivrtti (which means turning away from all the objects), is non-eating. The word Asana' is derived from the root As to occupy (1264). Further, the Apravrtti meaning disinterestedness in external objects is also non-eating (positive and negative aspects of the same tendency). Cf. "Sin does not touch him" (Rg. III-59-2). "None touch him" (Rg. X-62-9). Likewise, there is another root (1524) which means eat' from which also Asana is derived, meaning eating. Asana is food because it is Adaniya, eatable. Cf. "Whatever is relished is eaten by Matarisvan, even the inhaled air (Apana vayu) is eaten' by man, as it were (Rg. IX-67-31). It is Anna because it is (adyate atti cha bhutani) eaten by all the creatures, and it eats also all the creatures. (Br. Up. II-2). So, Anasanam, foodlessness means both abstaining from food positively and non-taking of food negatively. So, the Veda posits by the word Anasana both these tendencies. Having these two tendencies in mind, it is stated that Purusha, the energy entered into all the bodies. Cf. "The Purusha, having three feet is beyond all. And his one foot pervades the whole universe. With that foot he pervaded all the beings" (Rg. X-90-4). So in this world also, the mobile and the immobile have these tendencies, i. e., eating and non-eating which means evidently, they are either alert or inert. Therefore, it is said in the Atharvana Veda, "he entered into all, following eating and non-eating" (Athar. XIX-6-2). "Purusha entered the bodies" Br. Up.). There are other statements in another Upanishad, confirming this point. Cf. "He created one (Purusha) from the waters and gave him all the senses, speech etc." (Ait. Up.). He created all these gods, Agni etc. presiding over all the senses and put them in this great ocean, i. e., all the living beings. The creator put into the first being (Purusha) hunger and thirst. They (the gods) said to him (the first born), "Show me the place where we can eat sitting" etc. (Ait-Up. II-1 & 5). Thus it is pointed out that all the living beings have hunger and thirst.

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456 chandodarzanama Elsewhere in the Upakosala Vidya it is said, "He was melancholic and did not eat. The wife of the teacher told him, 'Brahmachari, please eat; why do you not eat ?' He said, "This person ( which is myself ) has many desires of manifold nature. I am full of sorrows. Therefore, I do not eat'" (Chhand. Up. IV-10-3). Fast as non-eating, was then observed as Tapas, not only for the removal of mental ills, but also for obtaining knowledge etc. Elsewhere also, it is seen that the vow of fasting proved to be a very sharp weapon in controlling the god of death, Yama. Cf. "Oh Brahman, you stayed in my house for three nights fasting and so, as guest you are worthy of being honoured. Oh Brahman, salutations to you. May I be blessed with auspiciousness Therefore, please ask for three boons" (Katha Up.). Therefore, this Tapas of fasting is a great spiritual practice. This Tapas is none other than non-eating. There is no Tapas greater than non-eating. The place of Tapas of non-eating is very high inasmuch as it is unassailable and difficult to practise. Fasting, therefore, is the greatest Tapas. It is eating and non-eating that are mainly responsible for withdrawing, restraining, and purifying all the senses. The theory and practice of eating and non-eating are handed down by the ancient traditions and are observed in Vedic sacrifices etc. even now. When the sacred and sacrificial vows are undertaken, these two, eating and non-eating, are of equal importance according to the Satapatha Brahmana (1-1-1). "Milk is the food for a Brahmana undergoing a vow" (Tait. Up.). The vow of taking milk from four teats of a cow, then reducing it to three teats and one teat and so on is the practice for those who take to milk as food in a sacrificial vow. "Krchchhratikschchhra vows are to be observed with milk as food for twentyone days" (Manu, Yajnavalkya Smoti). So, milk is the food during the vow. "Now regarding Parvana Sthalipaka, which is to be observed on new and full moon days" (Ap. Gr. Sutra). Thus the fast which is non-eating is enjoined during Darsa and Purgamasa. The Agnihotris are instructed during Darsa and Purpamasa thus: "Only that is to be eaten, by eating which it is as good as non-eating" (Sata. Brah.). Elsewhere, the practice of anasana, non-eating is explained : "He eats ( drinks) water which is neither eating nor non-eating " (Tait. Brah.). Likewise, with regard to the vow of Upanayana eating is restricted by Sastra for Brahmacharis: "One should be non-eater of pungent or saltish things" (Ap. Gr. Su.). Again, "one should not eat honey, meat and the left-overs, tambula etc." This restriction is common to both the bride and the bridegroom during the vow of marriage. "They shall not eat pungent or saltish things and they must be chaste" (Ap. Gr. Su.). Likewise, in Ayurveda also, it is said that one has to resort to both eating and non-eating for getting full span of life, health etc. Cf. "One must eat salutary food; :must eat within limitation;

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chandodarzanam must eat at regular intervals and must observe continence. The wise must know that all diseases spring from irregular and unwholesome food habits (Charaka). Further, non-eating is advised at the start of fevers. Cf. "Noneating is the best medicine." Thus in sacrifice and in the practice of Yoga, knowledge and upasana etc. purification of body and mind for getting eligibility is insisted upon. That purification of body and mind is possible by daily eating and noneating which is inevitable and which is within limits for retention of life in the body and for keeping oneself alive." Thus with controlled eating and restricted non-eating, it is possible to get the regulated projection (pravrtti), rejection (nivrtti) and non-projection (Apravrtti) of every sense with regard to its objects. We assert so, and it is so said also. "The purity of eating secures the purity of the body and mind which is the undoing of all knots" (Chha. Up. 7-26-2). "In respect of one who is regular in eating and doing, during sleep and wakefulness....yoga kills all sorrows" (Gita). Thus, as per derivation, Ahara is that which is received, includes both eating of food and drinks and enjoyment of sound, touch, form, taste and smell of the various objects by senses like the ear etc. That is the form of Asana. The contrary of it is Anasana. Cf. "The sense objects retire if one fasts; but the tendency of the senses to enjoy survives; that also dies when one envisages the Supreme beyond" (Gita: II-59). It is said in the Vedas that both for the Jivatma and Paramatma and for mortals and gods, these eating and non-eating are their characteristics respectively. Cf.: A Rk of Dirghatamas: "There are two bright feathered ones, Jivatma and Paramatma who are friends in company with each other on the same tree; one eats the sweet fruit and the other watches without eating" (Rg. I-164-20). And again, "The gods do not eat nor drink but they are satisfied by the mere sight of the food offered" (Chha. Up. III-6-1). This much is evident that eating and non-eating, i. e., enjoyment and nonenjoyment are the two aspects in life: non-eating means being aloof from sense objects, absolute detachment; contrary to that is turning towards sense objects, enjoyment and indulgence in sense objects. "Oh Agni, lead us to attain wealth by the good path" (Rg. I-189-9). "May Varuna and Mitra, the wise ones, lead us by the straight path" (Rg. I-90-1 ). Thus, the Veda also says in the form of a prayer that one should go by the right path alone. "Ohe should not aspire after making a bad speech or doing bad things " (Rg. I-41-9). "Oh gods, I shall not complain against him who hurts or curses or praises me. I shall serve you for my own good" (Rg. I-41-8). So runs the prohibitory statement. There are statements which commend and prohibit also. Cf. "Oh god Varuna, sharpen the Kratu and Daksha for my sake; they develop the intellect. May we board the ship by which we may cross over all ills" (Rg. VIII-42-3). "Oh Varuna, sharpen the Kratu CD-58 457

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458 chandodarzanam and Daksha. In this mantra, he prays that his powers of knowlege and that of action may be shapened well" (Ait. Bra. ). Again, "Release me from mortality and not from immortality" (Rg. VII-59-12). "Release me from ignorance just as those who are bound are released" (Rg. X-73-11). "Lead me from non-existence to existence; from darkness to light and from mortality to immortality" ( Br. Up. I-3-28). Thus run these three Yajus in both the senses, i. e., Pravrtti and Nivrtti. Thus ends the Third hymn dedicated to Visvedevah in the eighth Section. atha caturtha dvidaivatyaM agnISomIyaM sUktam / anuvAkaH 8 / sUktam 4 / RcaH 1-9 / agnirayaM pArthivaM jyotiH nava, daivarAto vaizvAmitraH, agnISomau, jagatI / Now this the Agneeshomeeya Sukta, Fourth in the Eighth Anuvaka Section VIII, Hymn 4, Riks 1-9, AGNI-SOMA The fourth Hymn beginning with "Agnirayam Parthivam Jyotih, " contains nine Rks. Daivarata Vaisvamitra is the Rshi; Agni-Soma are the gods; and the metre is Jagati. atha prathamA Rk / - agnirayam pArthivaM jyotipaca'nam somo' di'vyaH zItara'zmI raso'mRtam || mithuyA'nveva vizvathA'bhyudIyatu stAvagnISomau mRLayatAM svaM vizva'm // 1 // padapAThaH agniH / ayam / pArthivam / jyoti'H / paca'nam / soma'H / divyaH / zIta'ra'zmiH / rasaH / amRta'm // mi'ithu'yA / anu' / e'va / vi'zva'thA' / A'bhi / ut / I'yata'H / tau / agnISomau / mRLayatAm / svam / vizva'm // 1

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chandodarzanam 459 This Agni is the earthly flame of light that heats and cooks. Soma the celestial light is the moon with cool rays, full of essence and Ambrosia. The twins combined and manifested themselves everywhere as everything. May those Agni-Soma twins make this universe a happy one. anvayabhASyam / agniH ayaM prasiddhaH bhautikaH uta devatAtmeti ca, so'yaM iha pArthivaM pRthivIsambaddhaM jyotiH jyotirAtmA pRthivyAH adhipatiH, pacanaM pAkAdikArakaM tat tejomayatvAt, auSNya-prakAzAdi dharmayogAt, "agnirmUrdhA divaH kakut patiH pRthivyA ayam" (R. maM. 8-44-16) iti tadanuzravaNam | somaH prasiddhaH pratyakSasiddhaH divyaH dyulokasaMsthA, zItarazmiH zAntazItalakiraNaH rasa: rasAtmA amRtaM sudhAMzuH, tAvimau ubhau devatAtmAnau mithaH parasparaM yogena anu anvitau santau adharovaMtAnau anyo'nyottAnau vA mithunIbhUtau dampatI iva saMvRttau vizvathA vizvatorUpeNa abhitaH udIyatuH tejorasasattvAbhyAM pratyakSataH udayaM prApatuH, tena ca idaM sarvaM jagat agnISomAtmakaM babhUva | " agnISomAtmakaM jagat" iti tadanuvacanam, tau agnISomau svaM svakIyaM idaM vizvaM mRLayatAM mRDayatAm AtmIyajyotIrasasattvena nityaM sukhayatAm iti // COMMENTARY-SUMMARY TRANSLATION This famous Agni god belongs to the earth. He is the light related to this earth. He is heat and light useful for burning and cooking etc. Cf. "Agni is the head and summit of heaven and the lord of the earth" (Rg. VIII-44-16). The famous Soma ( moon ) who is visible to the eye is in the sky, calm and cool. These two reputed gods are mutually united. They are facing each other, they are united like husband and wife. They rose up before the eyes of all. They are the heat-light combination. This whole universe is pervaded by Agni-Soma. May these two, Agni and Soma be gracious to this universe which is their very body. Let them make this universe happy with their heat-light and essence. dvitIyA Rk / agnirdevo devAnAM mukha havirbhuk somo divyaM havyamamRtaM tadannam // daivate te vizveSAM tanUH pratya'te tAvagnISomau mRLayatAM svaM vizvam // 2 //

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460 chandodarzanam padapAThaH - agniH / devaH / devAnAm / mukham / haviH'bhuk / somH| divyam / havyam / amRtam / tat / annam // daivate iti| te iti / vizveSAm / tanUH / prata / Rte iti / tau / agnISomau / mRLayatAm / svam / vizvam / Agni is god; he is the mouth of the gods as he is the one who consumes the oblations. Soma is the celestial god; he is the oblation and Ambrosia, the celebrated food. These two gods are pervading the bodies of all. May these Agni and Soma gods render this universe which is their own body happy and blissful. anvybhaassym| so'yaM agniH devaH svayaM devatAtmA tejomayaH, tathA devAnAM sarvaSAM mukhaM mukhasthAnIyaH, ata eva havirbhuk sarvadevatAnAM haviSAM bhoktA, tasmAt sarveSAM devAnAM kRte yajJeSu agnimukhe eva sarvANi havI Si hUyante / "yacciddhi zazvatA tanA devaM devaM yajAmahe / tve idhUyate haviH" iti tadanuzravaNam | somaH divyaM haviH haviHsvarUpaH, bhogyarUpaH, amRtaM amRtarasAtmA, tat paraM zreSTha annam, te ime daivate devatAtmake tathA bhoktR-bhogyasvarUpe mithaH saMsRSTe satI vizveSAM prANabhRtAM vizvAH tanUH zarIrANi pratyute pratigate samprApte bhavataH, tau divyau agnISomau devatAtmAnau svIyaM idaM vizvaM sukhayatAm iti || ___atra ayamagniH sarvaSAM asmAkaM antaHzarIre vaizvAnararUpeNa siddhaH san haviSAM bhoktA bhavati, saumyaM somadaivatyaM annameva bhogyamannaM haviH iti viziSTaM adhyAtma tattvam // asmin artha RGmantradarzanaM bhavati vizvAmitrAyam, "agnirasmi janmanA jAtavedA ghRta me cakSuramataM ma Asan / arkastridhAtU rajaso vimAno'jasro dharmo havirasmi nAma" (R.maM. 3-26-7) iti, " tridhAturarko rajaso vimAnaH ajasraM jyotihavirasmi sarvam " iti, " agnirannAdaH", " eSa ha vai somo rAjA taddevAnAmannaM taM devA bhakSayanti" (chAM.u. 5-10-4) iti ca tadanuvacanam // "ahamannam 3, ahamannAda: 3, ahamannamannamadantamami" (tai. bhR. u. 10-6) iti ca tadanuzravaNama adhyAtmatattvopabRMhitam // COMMENTARY-SUMMARY TRANSLATION Agni is himself a god and is lustrous. He is the mouth of all the gods. So, he consumes all the oblations offered to the various gods. Therefore, all the oblations to various gods are offered through the mouth of Agni. Cf. "Whatever permanent oblations we offer to each god, all those are offered through you only" (Rg. I-26-6). Soma is known as an oblation of nectar. Therefore, it is an excellent and the best food. These two gods (Agni and

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chandodarzanam 461 Soma) are the enjoyer and the enjoyed, created for each other and are united. They have entered into the bodies of all the living beings. May these Agni-Soma gods be gracious to this universe. This Agni dwells inside all bodies as Vaisvanara. He is the enjoyer of all oblation. That is the spiritual principle. Visvamitra says in this connection, "I am Agni by birth knower of all and everything; nectar is in my mouth; I am the inexhaustible heat-light. I am the oblation" (Rg. III-26-7). Again, "I am inexhaustible heat-light and all oblations I am" ( Sama Veda). " This is indeed the King Soma." "He is the food of gods. Him the gods eat" (Chha. Up. V-10-4). "I am the food. I am the foodeater. I eat him who eats food" (Tai. Up. III-10-6). tRtIyA Rk / agnirayamantazcitA jyotiSA vAk somo'navAnannacitaM tanmanaH // te Atmanyantarmiyo'dhi pratIrite tAvagnISomo mRLayatAM svaM vizvam // 3 // padapAThaH - agniH / ayam / antaH / citA / jyotiSA / vAk / somaH / anna'vAn / anna'citam / tat / manaH // te iti| Atmani / antriti| mithaH / adhi / prti| Irite iti / tau / agnISomau / mRLayatAm / svam / vizvam // This is Agni, who is Vak (power of speech) within ( the body) with knowledge and light. Soma possesses food, and mind is born of food. They inspire each other within the soul, being inspired themselves. May they, Agni and Soma be gracious to their own universe. anvayabhASyam / so'yameva agniH sarveSAM antaH Atmana: jyotiSA svena tejaHsattvena citA cetanayA saMvidA saJcitA vAk svayaM vAgarUpa eva bhavati | " mukhAdindrazcAgnizca " (R. maM. 10-90-13) iti RGmantravarNaH, " mukhAdagnirajAyata" (zu. ya. saM.30-13) "mukhaM nirabhidyata mukhAd vAg vAco'gniH" (ai.u. 1-4 ) " agnirvAgbhUtvA mukhaM prAvizat" (ai. u. 2-4) iti ca spaSTArthakaM tadanuzravaNam vAcaH agnisvarUpattve pramANam , tasyA vAcaH jyotIrUpatvamapi saMvitsattvasiddham, tathA hi - "astamita Aditye yAjJavalkya

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chandodarzanam candramasyastamite zAnte'gnau kiJjyotirevAyaM puruSaH iti vAgevAsya jyotirbhavatIti, vAcaivAyaM jyotiSA''ste palyayate karma kurute " (bR. u. 4-3-5 ) iti, " tejomayI vAk'' (chAM. u. 6-5-4 ) iti, " agniM vAci zritaH" iti ca "" 462 etasminnarthe spaSTArthakaH RmantravarNaH, " tvamagne aditirdava dAzuSe tvaM hotrA bhAratI " annavAn sarvarasasArabhUtatvAt, annamayahi somya manaH " (R. maM. 10 - 90 - - 13 ) vardhase girA " (R. maM. 2 - 1 - 11 ) iti // somaH rasAtmA annacitaM somasattvena annena uditaM bhavati tat saumyaM manaH, ( chAM. u. 6 - 5-4 ) iti // " candramA manaso jAtaH " hRdayaM nirabhidyata hRdayAnmano manasazcandramAH (ai.u. 1-4 ) " candramA mano bhUtvA hRdayaM prAvizat " ( ai. u. 3-4 ) iti ca // etasmin arthe spaSTArthako mantravarNaH - " manazcin manasaspati:" (R. maM. 9 - ) " tve pito mahAnAM devAnAM mano hitam ' (R. maM. 1-187-6 ) iti ca || te ime vAGmanazca ubhe antaH sarveSAM Atmani adhiSThite, tathA mithaH saGgate prati pratyaGmukhena prerite ca bhavataH, tau agnISomo vAGmanaH satvau santau svata: svIyAbhyAM jyotIrasasattvAbhyAM idaM nijaM vizva sukhayatAm iti || 99 "" 66 "" COMMENTARY-SUMMARY TRANSLATION This is Agni certainly living within all the bodies, with his power of knowledge and light; he is Vak. Cf. "From his mouth were born Indra and Agni" ( Rg. X-90-13 ). " From mouth was born Agni " ( sukla Yaju. Sam. 30-13 ). "The mouth opened and from the mouth Vak was born and from Vak was Agni born" (Ait. Up I-4). "Agni became Vak and entered the mouth " ( Ait. Up. II - 4 ). Vak in considered to be light, to show that she is knowledge. " Yajnavalkya, when the sun is set, when the moon is set, and when fire is put out, which is the light and power in virtue of which a person continues to live? The answer is, speech is itself his light, by the light of Vak he lives" (Br. Up. IV - 3 - 5 ). Again, " Vak is full of light ( Chha. Up. VI- 5-4 ). Another Rk is clear on this point : " Oh Agnideva, you are the infinite giver to those who offer oblations to you. You are Hotr, i. e., Vak and Bharati who prosper on account of Vak" ( Rg. II-1-11). Soma, full of essence, is the possessor of food, and is the essence of all food. From Soma as food, mind is born. Cf. "Oh peaceful one (saumya), mind is certainly the essence of food" ( Chha. Up. VI- 5 - 4). "Chandrama, that is Soma (moon) was born of mind" (Rg. X-90-13). "Heart opened and from the heart was born mind and from mind Chandrama" (Ait. Up. I-4). Again " Chandrama (Soma ) became mind and entered the heart" (Ait. Up. III - 4 ). Another Rk makes the point clearer : " Soma is mind and the lord of mind too" (Rg. IX). These two, Vak and mind, are in the soul of all. They become mutually

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chandodarzanama 463 inspired. These two, the very substances of speech and mind, are Agni and Soma, and may they be gracious to this universe by bestowing light and essence. caturthI Rk / so agniH some somo'gnAvadhi hito mithunaM svaM tanutAM vizvamAtmanA // jyotiSAcAnnaina vAcA manasA'nta stAvagnISomo mRLayatAM svaM vizvam // 4 // padapAThaH - saH / agniH / somai / somaH / agnau / adhi / hitau / mithunam / svam / tanutAm / vizvam / AtmanA // jyotiSA / ca / annena / vAcA / manasA / antaH / tau / agnISomau / mRLayatAm / svam / vizvam // Agni is in Soma and Soma is in Agni and thus they are united together. Let them of themselves expand in the universe outward. With their light and food, with Vak and mind, may Agni snd Soma bless their universe. anvybhaassym| so'yamagniH jyotirAtmA some divye rasAtmani adhisaMsthita: / atra dvitIyArthe saptamI / somaM-agniM adhiSThitaH iti tadarthaH / tathA sa: soma: rasAtmA agnau agniM jyotirAtmAnaM adhiSThitaH, evaM mitha: saMspRtau tAdAtmyena sampUrNatayA prAptau santo, AtmanA svena sattvena vizvaM idaM mithunaM mithunAtmakaM santanutAM vistArayatAm-tejorasAtmakaM tathA bIja-kSetrarUpaM atra brahmANDe bahI racayatAM iti bhaavH| tathaiva punaH tau antaH sarveSAM zarIre Atmani ca sacetane jyotiSA jyotiHsvarUpayA vAcA, annena annasattvena manasA ca AvirbhUtau anyo'nyAtmapratiSThayA siddhau bhavata: / tadidaM aupaniSadaM tattvaM suprasiddhameva, "vAG me manasi pratiSThitA, mano me vAci pratiSThitam" (ai. u. 1-1) iti tadanuzravaNam // tau agnISomau vAGmanaHsattvarUpau antaH svaM sattvaM vardhayatAm , tena ca svakIyaM idaM vizvaM mRLayatAm iti || COMMENTARY-SUMMARY TRANSLATION This Agni is full of light. He is located in the celestial essence. Likewise, Soma the essence is in Agni. They are thus entwined completely. Let

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464 chandodarzanama them expand this universe which is formed by them, with their substance. Let them create the visible universe, which is now formed by light and the essence only, in the form of concrete seed and field. Likewise, Vak in the form of light and mind in the form of food co-exist in the body and soul of all. Cf. "May my Vak be established in mind and mind be established in my Vak" (Ait. Up. 1-1). May these two flourish within the body and soul and bless their own universe. paJcamI Rk / agnijyotiSA pUruSo'sau sarasvAn somo rasAyyaH sA satI sarasvatI // uSAsAnaktAbhyAme'tau vRtau mitha stAvagnISomau mRLayatAM svaM vizvam // 5 // padapAThaH - agniH / jyotiSA / puruSaH / asau / sarasvAn / somaH / rasAyaM / sA / satI / sarasvatI // uSasAnaktAbhyAm / etau / vRtau / mithaH / tau / agnISomau / mRLayatAm / svam / vizvam / / Agni is the Purusha in the form of the sun with light, he is Sarasvan. Soma is full of essence and is Sarasvati, the wife. They are united with each other as at the time of dawn in the morning. May Agni and Soma bless this universe of theirs. anvayabhASyam / ayaM agniH jyotiSA tejomayabIjasattvena yuktaH puruSaH puruSasattvaH, asau divyaH Aditya: sarasvAn divyarasAspadIbhUta: apAM varSakatvAt, "divyaM suparNaM vAyasaM bRhantamapA garbha darzatamoSadhInAm | abhIpato vRSTibhistarpayantaM sarasvantamavase johavImi" (R. maM. 1-164-52) iti tadanuzravaNam // somaH sa: divyaH parokSatayA siddhaH rasAtmA kSetrasattvarUpA satI jAyA amuSya sUryasya sarasvataH zaktirUpA sarasvatI iti sampadyate, tau imau agnISomAtmako sUryAcandramasau ahorAtrAbhyAM tatkAlazaktidevatAbhyAM jyotIrasAdhiSThitAbhyAM uSorAtribhyAM mithaH vRtau mithunarUpeNa saMsRSTau tau agnISomau svIyamidaM vizvaM jagat mRLayatAM sukhayatAM tejorasAbhyAmiti ||

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chandodarzanam 465 COMMENTARY-SUMMARY TRANSLATION This Agni is the celestial Aditya with light, the Purusha with the seed of light. Aditya is the refuge of all light-essences, the essences in the form of waters. Cf. " I invoke for protection, the sun who is the celestial power, full of energy and satisfying the universe with rains" (Rg. I-164-52). The celestial Soma is full of invisible liquid essences. He is like Sarasvati, the wife of Aditya. Soma is Sarasvati, the power of Sarasvan, Aditya. Agni and Soma are united like a pair, like the Dawn and the Night. May Agni and Soma bless their own universe with their light and essence. SaSThI Rk / agnirayaM vaizvAnaro'ntarvizvabhuk somo manastaDhuMpAhitaM sadannam // annAdo'mnai ca prati sa~sRSTau mithaH stAvagnISomau mRLayatAM svaM vizvam // 6 // padapAThaH - agniH / ayam / vaizvAnaraH / antriti| vizva'bhuk / somaH / manaH / tat / upa / A'hitam / sat / annam // anna'adaH / annam / ca / prti| sam'sRSTau / mithaH / tau / agnISomau / mRLayatAm / svam / vizvam // This Agni is Vaisvanara, who is inside the body and eats all food. Soma is mind, which is as food of the soul. The eater and the food are united together. May Agni and Soma bless this universe of theirs. anvybhaassym| so'yaM agniH sarveSAM prANabhRtAM antaH zarIre antarhitaH jATharAgnirUpaH vaizvAnaraH cidAtmA ca san, vizvabhuk vizvasya bhoktA saMvRttaH iti bhAvaH, somaH rasAtmA mana: manaHsattva:, tacca mana: annaM bhogyaM annamayatvAt, tat annarUpaM bhogyAtmakaM ca sat manaH AtmanaH upa upAdhirUpeNa, AhitaM sannihitam , cetanAtmAdhiSThitam, sUkSmaM karaNaM zarIraM ca bhavati, evaM annAdaH bhoktA agni: AtmA, annaM bhogyaM somaH manaH ca prati pratyaGmukhena pratyanci Atmani mithaH yogena saMsRSTau saGgatau bhavataH, tau etau agnISomau jyotIrasasattvau AtmamanaHsvarUpau svakIyaM idaM vizvaM jagat, tathA vizvasattvayuktaM zarIraM ca sva-sva-sattvena tejorasarUpeNa mRLayatAmiti // CD-59

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chandodarzanam RGmantravarNe'pi etau dvidaivatyasattvau suprasiddhau - "agnISomA savedasA sahUtI vanataM giraH / saM devatrAbabhUvathuH " (R. maM. 1-93-9) iti // 466 COMMENTARY-SUMMARY TRANSLATION This Agni is Vaisvanara, the fire which is located in the stomach and soul also, in the bodies of all living beings. He is the enjoyer of all. Soma, full of all essences is mind, which is enjoyable food. And as such, the mind is food for the soul. Thus, the enjoyer of food and the enjoyable food are together in the body. These two, Agni and Soma are light and essence respectively and are Atma ( the soul ) and manas ( mind), also. May these two bless this universe and this body containing the essence of all with their substance. A Rk says: "Oh Agni and Soma, enjoying the same wealth of knowledge and being invoked together, may you accept our invocations, you and the ones reserved for the protection of the universe by the gods" ( Rg. I-93-9 ) padapAThaH saptamI Rk / agnirayaM jyoti'SA vA'cA mukhaina sa'yuG ma'dhya'mo vidyutA sa indraH || soma' rasa' mana'sa'spati'rhRyyo'ntastAvindrAsomA' mRLayatAM' svaM vizva'm // 7 // a'gniH / a'yam / jyoti'SA / vA'cA / mukhaina / sa'yuk / madhyamaH / vi'dyata / saH / indra'H // 3 soma'H / rasa'H / mana'sa'H / pati'H / hRd'yyH'| a'ntariti' / tau / indrAsomau / mRLayatAm / svam / vizvam // This Agni, united with light, word and the mouth is Indra of the middle regions, united with lightning. Soma is full of essences, the lord of the mind, and is associated with heart. May Indra and Soma bless this universe of theirs. anvayabhASyam / saH ayaM agniH cetanAsattvaH san, jyotiSA vAcA ca tathA jyotiH sattvena svAvirbhAvaikasthAnena, mukhena ca sayuk sahayuktaH, madhyamaH antarikSAdhyakSaH, vidyutA nijavaidyuta"tejasazaktyA saH indraH svayaM saH agni indrAtmaiva bhavati ityabhiprAyaH | "" tvamagna indro

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chandodarzanam 467 vRSabhaH satAmasi" (R. maM.) iti tadanuzravaNam , " mukhAdindrazcAgnizca" (R. maM. 10-90-13) iti ca tayoH sahayogenaivAvirbhAvaH anuzrUyate // tena jyotIrasAtmAnau mukhyau vAksattvamukhau ca santau tau ekarUpau dvidevatyasattvena "indrAgnI " bhavataH, triSvapi bhuvaneSu samAnabhAvena vyAptiyogAt // tathA ca RGmantravarNaH -- "yadindrAgnI avamasyAM pRthivyAM madhyamasyAM paramasyAmuta sthaH" iti tadanuzravaNam // soma: sa: divyaH rasAtmA manasa: adhipatiH san svaya: manaHsattvaH hRdayyaH antarhRdayasanniSThaH prasiddhaH vedeSu, "candramA manaso jAtaH" (R.maM. 10-90-13) " manazcit-manasaspatiH" (R. ma. 9- ) iti mantravarNaH, " hRdayAnmano manasazcandramAH", " candramA mano bhUtvA hRdayaM pravizat" (ai. u.) iti ca brAhmaNam // "candramA me manasi zritaH | mano hRdaye" (tai.) iti ca yajuH // evametau mithaH saMsaktau mukhahRdayasthAnau madhyamottamabhuvanAdhiSThAnau ca santau indrAsomau svena jyotIrasasattvena idaM AtmIyaM vizva mRLayatAmiti || tadetadeva tayormahattvam, "indrAsomA mahi tad vAM mahitvaM yuvaM mahAni prathamAni cakrathuH // yuvaM sUryaM vividathuryuvaM sva1vizvAta mAsyahataM nidazca" (R. maM. 6-72-1) iti tadanuzravaNam || COMMENTARY-SUMMARY TRANSLATION This Agni is energy united with light and Vak, and the mouth, the place where he ( she) manifests himself. He is Indra, the lord of the mid-air, with his own power which manifests itself as lightning; Cf." From the mouth of the Supreme Indra and Agni, Purusha was born" ( Rg. X-90-13). From this it is clear that these two are of the same origin. But being independent, they are known separately as Indra and Agni. Further, they pervade the whole of the three worlds. Cf. "Indra and Agni are in this lower earth, in the mid-world and in the highest world as well." Soma is full of essences and the lord of the mind. He dwells in the heart. Thus they are (Indra and Soma) united jointly. Dwelling in the mouth and heart and in the mid-world and in the highest world, may these two, Indra and Soma bless their universe. Cf. "Oh Indra and Soma, that greatness of yours is worthy of worship. You did all the great things at the beginning of creation. You two brought forth the sun and the sky. You two killed all darkness and the wicked ones as well" (Rg. VI-72-1). aSTamI Rk / agnirdivyo jyotiSA'bhyaznoti vizva somaH svena rasaina divyenAtmanA //

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468 chandodarzanam azvinau tau puruSa nAtyau samau tAvagnISomai mRLayatAM svaM vizvam // 8 // padapAThaH agniH / divyaH / jyoti'SA / abhi / aznoti / vizva'm / soma'H / svena' / rasaina / divyena / AtmanA // azvinau / tau / puruSau / nAtyau / samau / tau / agnISomai / mRLayatAm / svam / vizva'm // - The celestial Agni pervades the universe with light. Soma pervades the universe with his essences and the celestial soul. Those are the twin Asvins, the twin Purushas. They are truly in existence and are similar. May Agni and Soma bless the universe of theirs. anvayabhASyam / so'yaM agniH divyaH AdityAtmakaH savitRprasUtatvAt, jyotiSA tejaH kiraNamukhena prANasattvena vizvaM etat jagat abhi abhitaH sarvataH aznoti vyApnoti, somaH divya eva svayaM divyena svena rasena AtmanA sacetanena manaHsattvena vizva aznoti, ata eva tau " azvinau " ityAkhyAyete, tau mithaH saMsaktau ubhAvapi ekAtmAnau samau samAnau vyAptyA svarUpAdivRttyA ca siddhau puruSau puruSasattvau sarveSvapi puruSeSu prANabhRtsu antaH pratiSThitatvAt, tathA prANamana:sattvAtmakau tau azvinau nAmnA svarUpeNa vyApakatvasiddhena tejorasasattvena siddhau, nAsatyau tannAmAnau satyAtmakau ca bhavataH | atredaM yAskaniruktam -- " satyAveva nAsatyA ityaurNa - vAmaH, satyasya praNetArau ityAgrAyaNaH, nAsikAprabhavau babhUvaturiti vA " ( niM. 6-13-1 ) iti || prANApAnasvarUpau staH, na satyau asatyau, na asatyau nAsatyau iti ca tannirvacanam, tathA, atha kasmAdazvinau vyaznuvAte sarvaM rasenAnyo jyotiSA'nyaH " ( ni. 12-1-3) " azvairazvinAvityaurNavAbhaH " iti, 66 ( 4 ), tat kAvazvinau-dyAvApRthivyAvityeke " ( 5 ), ahorAtro ityeke " ( ( 6 ), sUryAcandramasAvityeke" ( 7 ), " rAjAnau puNyakRtAvityaitihAsikAH " ( ni. 12-18 ) iti ca // 66 66 (6 asmin chandodarzane tu " agnISomau, indrAsomau, tathA indrAgnI ca azvinau " iti stUyete ityeva vizeSaH, tau etAveva agnISomau jyotIrasasattvarUpatvAt, tau svena jyotIra saikasattvena idaM vizvaM mRDayatAm iti || COMMENTARY-SUMMARY TRANSLATION This Agni, the celestial one, as he is born of the sun, is truly aditya. With his rays which are life forces, he pervades this universe. Soma also is celestial and with his essences and the mind, he pervades the universe.

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chandodarzanama 469 Therefore, they are Asvins (the root 'as' to pervade ). They are one, and equally pervasive. They two are Purushas (Puru+shas), as they are in all living beings, as life-force and as power of mind. They are twin Asvins by name. They are truly twins and are truthful. Yaska says in this connection : "The truthful alone are Nasatyas, so says Aurnavabha. They are leaders of the Truth, so says Agrayana, or they were born from the nose (i.e. Prana and Apana)" (Nir. VI-13-1). "Absence of truth is asatya : absence of untruth is nasatya, is the derivation. Likewise, the two Asvins pervade the whole universe, one by the essence and the other by light" (Nir. XII-1-3). Asvins are so by asvas, the fast-going rays, so says Aurnavabha. "Who are those Asvins ? Some say the sky and the earth. Some others say, they are day and night. Some else say, They are the sun and the moon. The historians say, They are the two meritorious kings" (Nir. XII-18). The Chhando Darsana also proves that Agni and Soma, Indra and Soma and Indra and Agni are the Asvins. May these two, being light and essence, bless this universe of theirs. navamI Rk / agnAyI vAk satyA'kSarA brahma sAkSAt soma AtmendraH pUruSo brahma param // samithunaM pratnaM samAnaM tadeka tat paramaM jyotirvizvasya darzayat // 9 // padapAThaH - anaayiiN'| vAk / satyA / akSarA / brahma / sAkSAt / somaH / AtmA / indraH / puruSaH / brahma / param // sat / mithunam / pratnam / samAnam / tam / ekam / tat / paramam / jyotiH| vizvasya / darzayat // Vak is the power of Agni, is truth, is indestructible and is Brahma itself. Soma is the soul, Indra, Purusha, and the supreme Brahma. These two an eternal pair. They are equal in all respects, so they are one. The pair is that light par excellence which illumines the universe. anvybhaassym| agnAyI agne: zaktirUpA tatsatI vAk vAcakasattvAtmikA satyA satyavastunA vAcyArtharUpeNa pareNa saha tAdAtmyena nityasiddhatvAt, akSarA kSayavikArAdirahitatvAt

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470 chandodarzanama brahma bRhatvAt vyApakatvAcca, sAkSAt pratyakSasiddhatvAd vAcaH, somaH so'yaM AtmA cetanaH, indraH pAramaizvaryAdi sarvaguNasattvapUrNatvAt, sarvendriyAdhiSThAnarUpatvAt, sarvazreSThatvAcca, tat paraM brahma parokSasiddhatvAt, pratyagAtmasvarUpatvAcca, tadetadubhayaM sAmarasyena siddham, sat sadrUpaM sadAtmakaM ca, pratnaM sarvataH prathamaM anAdisiddha samAnaM samAnanAmarUpAdiyogAt, mithunaM yugalIbhUtam, tat ekaM tAdAtmyayogena ekAtmakatvAt, tat vizvasya asya samagrasya jagataH darzayat prakAzakaM paramaM jyoti: paraJjyotiHsvarUpameva tadagnISomavastutattvamiti || // iti aSTame'nuvAke caturthaM agnISomIyaM sUktaM samAptam / / COMMENTARY-SUMMARY TRANSLATION Vak is expression and is the wife and power of Agni. She is satya, the truth, as she is invariably one with that Existence, which is the supreme one and which she expresses. She is indestructible. She is herself visible Brahma as she is all-pervasive and self-evident. This Soma is Atma, the Soul. He is Indra as he is full of all the overlordship, excellent and the resort of all the senses etc. And he is Indra as he is the Supreme Brahma because of his invisibility and as he is the indwelling soul also. This pair is blended as one, is the Existence itself, is eternal and is identified with each other, being equal in name, form etc. That one is the light par excellence which illumines the whole universe. Thus ends the Fourth hymn dedicated to Agni-Soma in the eighth Section. atha paJcamaM aditisUktam / anuvAkaH 8 / sUktam 5 / RcaH 1-7 / rudrasya yA saMvit sapta, daivarAto vaizvAmitraH, aditiH, jagatI || Now this the Aditi Sukta, Fifth in the Eighth Anuvaka Section VIII, Hymn 5, Riks 1-7- ADITI The fifth hymn beginning with 'Rudrasya ya Samvit' contains seven Rks%3 Daivarata Vaisvamitra is the Rshi; Aditi is the goddess; and Jagati is the metre. atha prathamA Rk / rudrasya yA savid vidyutA svarantI sanTak pratIcyanu vAcA brahmaNA''tman ||

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padapAThaH chandodarzanam vizvasyai'va prasU'tyA' abha'va't parAcI sA pra'tha'mA mAtA pa'ra'maM vyamAditiH // 1 // - rudrasya' / yA / sam'vit / vidyata / svara'ntI / sam'dRk / prtiiciiN'| anu' / vAcA | brahmaNA / Atman // -7 vizva'sya / eva / pra'sU'tyai / abha'vat / parA'cI / sA / prathamA / mAtA / paramam / vi'oma / aditiH // 66 471 The power of consciousness of Rudra which flashes in the form of lightning, and his power of intelligence which turns inwards and expresses itself in the form of speech (mantras) is manifest Brahma: these go forth for the creation of the universe; that power is Aditi, the mother, the measurer, the formless sky. anvayabhASyam / rudrasya bhagavata: vizvaprANasattvasya cetanAtmanaH | " kad rudrAya pracetase0" (R. maM. 1-43-1 ) iti RGUmantramukhena AzrAvitasya tasya yA parA saMvit sajJAnasvarUpA, tathA vidyutA vaidyutyA caitanyajyotirAtmikayA zaktyA svarantI sUkSmatamayA vyomatanmAtrayA sphurantI rudrasya sandRk dRkchaktisvarUpA pratIcI pratyakcitisattvA Atman Atmani svIye parame cetane vastuni brahmaNA pratyakSabrahmarUpayA vAcA saMvinmAtrayA anusvarantI avyaktasvarAtmikayA anudbhUtavyomAtmikA satI, vizvasyaiva asya samagrasya jagataH prasUtyai prasavArthaM yA parAcI parAGmukhA abhavat babhUva / AdisRSTau prathamataH rudrAtmanaH sakAzAt unmeSarUpeNa AvirAsa, sA parA parokSasiddhA paramasya pracetanAtmanaH tasya rudrasya AdimA sandRgeva sarveSAM jagadAdInAM devAnAM prathamA AdimA mAtA mAnavatI tathA vizvasyApi jagataH svAntaH sandhAraNena mAtrI nirmAtrI prasavitrI ca satI saiva paramavyomAtmikA aditiH akhaNDasattAtmikA vizvAdhArazaktisvarUpA ca bhavati // "" atredaM kiJcideva vimRzyate digdarzanArthaM aditeH svarUpatattvam | " aditiH sA dAkSAyaNI devamAtA iti ca prasiddhA vede, dakSastu AdityaH, dakSAdabhyuditatvAt sA dAkSAyaNI, tathA devAnAM AdityAdInAM prasavitRtvAt sA devamAtA iti sammAniteti pratIyate, asmin artha dAkSAyaNyAH aditereva brahmavAdinyAH ASayaM RDmantradarzanaM bhavati aditirha janiSTa dakSa yA duhitA tava / tAM devA anvajAyanta bhadrA amRtabandhavaH" (R.maM. 10- 72 - 5 ) iti // tathA " aditerdakSo ajAyata dakSAdvaditiH pari" (R. maM. 10-72-4 ) iti ca // tatra dakSAdityoH AdityAditisaJjJayoH jyotivyamAtmakayoH

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472 chandodarzanam prakAza-pradezasvarUpayoH parasparaM prAdurbhAvasattvaM anuzrUyate, tacca yAthAtathyamapi loke aprasiddha asambhAvyaM viruddhaM kalpanAtItamiti ca pratIyate, tadetadeva Azakya kRtaM tannirvacanaM sannirNayena yAskAcAryeNa, tatra " tat kathamupapadyeta" iti AkSepavacanam, tatsamAdhAnavacanaM tu- " samAnajanmAnau syAtAmiti" iti, "api vA devadhamaNa itaretarajanmAnau syAtAm, , itaretaraprakRtI" (ni. 11-13-4) hati ca tatra vyApakatvaM prakAzakatvaM vizvasandhArakatvAdikaM ca tayorubhayorapi aditi-AdityayoH samAnaM sattvam, tasmAdeva tayoH paraspara kAryakAraNabhAvaH divya: kAryakAraNabhAvaH divyaH tathA alaukika eveti tadabhiprAya: / asti tAdRzameva nidarzanAntaramapi, "yacchandasAmRSabho vizvarUpaH / chandobhyo'dhyamRtAt sambabhUva | sa mendro medhayA spRNotu " (te. zI. u. 4-1 ) iti // atra chandovarSakaH indraH, tathA indraprakAzakaM chandaH, iti vAg-vastunoH ( vAcakavAcyArtharUpayoH) parasparAvirbhAvarUpaM tat samAnaM sattvaM nityasiddhameveti bhAvaH // evameva agneH aditirUpatvamanuzrutaM saGgacchate, " tvamagne aditidava dAzuSe" (R.maM. 2-1-11) " yasmai tvaM sudraviNo dadAzo'nAgAstvamadite sarvatAtA" (R. maM. 1-94-15) iti tadanuzravaNam // " agnirapyaditirucyate" (ni. 11-23-5) iti tanniruktam | etasmin arthe tritasya ArSeyaM RGmantrAdarzanamapi bhavati || " asacca sacca parame vyoman dakSasya janmannaditerupasthe / agniha naH prathamajA Rtasya pUrva Ayuni vRSabhazca dhenuH " (R. maM. 10-5-7) iti // evaM seyamaditiH paramavyomAtmikA, tadantarhitavaidyutAgnisattvA AdityAvirbhAvakAraNIbhUtA kSetrAtmikA AdhArazaktirUpA, tathA vaidyutAgnirUpaH rudraH indrAtmakaH saH aditeH prAdurbhAvahetubhUtaH jyotirbIjasattva: bIjAtmakaH jyotiHsattvaH bhavati, tasmAt tayoranyo'nyajanmasattvaM svata eva nityasiddhaM iti // COMMENTARY_SUMMARY TRANSLATION Bhagavan Rudra is the universal life-force or energy. "When shall we offer praises to Rudra, the greatest energy?" (Rg. I-43-1). That power or energy has the highest power of knowledge. That power sounds and flashes with the finest embryonic elements of the sky (Tanmatra). She has very good power of sight. She turns inwards. In her own poised energy, she murmurs in the form of Vak indistinctly because, the sky is not yet formed. Vak is manifest Brahma. For giving birth to the entire universe, that power turned outward and manifested herself in the opening of Rudra's eyes. That power or energy is the invisible form of the supreme energy which transcends all. She was the first sight of Rudra and mother of all the gods, from whom the universe originates. She was the first to measure within herself the whole of the universe. She is Aditi, the highest

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chandodarzanam 473 formless sky. Her powers are immeasurable and the refuge of all powers which are the origin of this universe. Let us discuss something here, just to understand and indicate the principle of Aditi. It is well-known that Aditi is the daughter of Daksha and mother of all gods. Daksha himself is an Aditya. She is Dakshayani, because she gave birth to Dakshas or Adityas. There are Rks seen by Aditi Dakshayani, the seer, which express this sense. "Oh Daksha, Aditi was born as your daughter, and the auspicious gods who are related to nectar, were born of her " (Rg. X-72-5). "Daksha was born of Aditi and Aditi was born of Daksha" (Rg. X-72-4). Thus we hear that Daksha and Aditi known as Aditya and Aditi, are light and the sky, in the form of illumination and its place, and are mutually generators of each other. The sun shines because there is the sky to shine in. The sky is seen because there is the sun who makes it visible. Thus they are generators of each other. Though that is the fact, it is not known in the world, and further it is considered unnatural, contrary to the fact, even improbable and beyond comprehension. Hence Yaska also considered this point and he has said: "How can it be possible ?" The answer is "they may have been born at one and the same time" or "there may be reciprocity of birth due to the nature of gods, both Aditya and Aditi being of the same nature having common characteristics" (Nir. XI-13-4). Pervasion, illumination, acting as the support of the universe etc., are common to both. They are mutually cause and effect; they are divine and invisible. There is another example of the same type. Cf. "He who is the creator of Vedas and is omnifarious, manifested himself from the same nectar like Vedas" (Tait. Siksha Up. 4-1). Likewise, Agni is also considered the Aditi. Cf. "Oh Agni, you are Aditi to the offerer of oblations" (Rg. II-1-11 ); and "Oh Agni of good wealth and Aditi the taintless, you bless us with auspicious powers" (Rg. 1-94-15); and "Agni also is said to be Aditi" (Nir. XII-23-5). From the Rk of Trita the seer, it is clear: " Both non-existence and existence existed in the highest sky. During the birth of Daksha by the side of Aditi, Agni was the first to be born of Truth. In the ancient ages, the male and the female were in one entity and together" (Rg. X-5-7). Thus, this famous Aditi is herself the highest sky. She is the substance of the fire of lightning concealed there in the sky. She is the cause of the manifestation of Aditya or the sun as the space for manifestation. The sun is the fiery part of lightning. He is identical with Rudra and Indra and is the cause of the manifestation of Aditi and the seed of all light. That is the secret of their mutual and simultaneous birth. CD-60

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474 chandodarzanama dvitIyA Rk / aditiryA mAtA devAnAmekA yadapadI sA vAcA'bhavaJcatuSpadI || brahmaNA''NDamidaM suSuve bahirdhA supUrNa ivAtman sambhRtaM vizvam // 2 // padapAThaH - aditiH / yA / mAtA / devAnAm / ekA / yat / apadI / sA / vAcA / abhavat / cartuH'padI // brahmaNA / ANDam / idam / susuve / bahiH'dhA / suparNaH'Iva / Atman / sam'bhRtam / vizvam // Aditi is the mother of gods. She is one (without any characteristics like name, form, number, magnitude, parts etc.). With vak she became four-footed 'fourfold.' She conceived this egg of the universe through Brahma and brought it out, like a bird which nourishes its egg within its body. anvayabhASyam / yA aditiH AdibhUtA devAnAM vizveSAM devatAtmanAM mAtA prasavitrI jananI svasmin antaH, parame vyomani garbharUpeNa dhArayitrI ca, ekA pradhAnA ekAtmikA akhaNDasattvA svayaM apadI aMza-mAtrA-mAna-pAda-maryAdAdirahitA satI, vAcA AtmIyayA paramavyomatanmAtrAtmikayA pUrNabindusattvayA saha sA catuSpadI catuSpAtsattvapUrNA yat khalu abhavata samapadyata, saiva brahmaNaH paramAtmanaH caitanyasattvAt viniHsRtaM vizvabIjaM Atman Atmani svasmin parame vyomani garbharUpeNa sambhRtaM iMdaM vizvaM vizvarUpaM aNDaM tat akhaNDaM ekAtmakaM brahmANDasaJjJakaM bahirdhA bAhyena bhautikatattvayuktena bhuvanarUpeNa suSuve bahirutsasarja, "suparNa iva" iti dRSTAntapradarzanaM loke pratyakSasiddham, yathA pakSiNaH sakAzAt aNDAvirbhAvaH iti, tatra sA devAnAM mAtA sA aditiH aSTau putrAn prathamata: suSuve, tasmAt sA aSTaputrA iti prasiddhiM jagau, " aSTau putrAso aditeyaM jAtAstanva1spari | devA upa pret saptabhiH parA mArtANDamAsyat" (R. maM. 10-72-8) iti tadanuzravaNam // mantrAntaraM ca bhavati, " saptabhiH putrairaditirupa pret pUyaM yugam / prajAyai mRtyave tvat punarmArtANDamAbharat" (R. ma. 10-72-9) te ca aSTau devatAtmAna: aditiputratvena saMstutA yajuSi anuzrUyante- "mitrazca varuNazca | dhAtA cAryamA ca | aMzuzca bhagazca 1 indrazca vivasvA~zca" (tai. A.) iti //

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chandodarzanam 475 " Arogo bhrAjaH paTaraH pataGgaH / svarNaro jyotiSmAn vibhAsaH / kazyapo'STamaH 0 " (tai. A.) iti ca teSAM nAma-rUpAdivizeSAnuzravaNam / tatrApi bhArogAdirUpAH te sapta vibhAsAntA: AdityarazmInAM varNavizeSabodhakA bhavanti iti vivekaH // COMMENTARY-SUMMARY TRANSLATION Aditi is the mother of all gods. She bore them all as an embryo within her womb, the high sky and delivered them all. She is all-important, the first and infinite, being indivisible and one. She had no divisions whatsoever within herself in the form of part, portion or boundary. Being one with Vak, the qualitative substance of akasa, or the sky, she developed into a fourfold entity complete in every way. She is the sky or infinite space; she received the seed of the universe from Brahma, the Supreme Atman, in the form of energy; she grew in her womb this universe like an egg, which was not mutated, not parted and bore the name Brahmanda. When it became concretised or materialised, she delivered it in the form of the universe, like a bird laying an egg. Aditi, the mother of gods gave birth to eight sons. She is known as the mother of eight sons. Cf. "Eight were the sons of Aditi born of her body. With seven she associated the gods, and the last on Martanda, she established in the sky for creation and destruction of the universe" ( Rg. X-72-9 ). All those eight are gods enumerated in the Yajur Veda : " Mitra, Varuna, Dhata, Aryama, Amsu, Bhaga, Indra and Vivasvat " (Tait. Ar.). Again, the same authority says: " Aroga, Bhraja, Patara, Pataniga, Svarnara, Jyotishman, Vibhas, and Kasyapa is the eighth (Tait. Ar.) tRtIyA Rk / a'sau mAtA'di'iti'rvizva'midaM suSuve bhUtaistribhijrjyoti'SA''dbhaH pRthivyA // trINi' pa'dbhirbhuva'nAni vima'me tebhi'H saha vAcA dharmantI brahma'Na'spataiH // 3 // padapAThaH asau / mA'tA / adi'tiH / vizvam / idam / susuve / 1 bhuu'taiH| tri'bhi'H / jyoti'SA / a't'bhiH / pRthivyA / / zrI / pat'bhiH / bhuva'nAni / vi'mame / teobhaH / saha / vAcA / dharmantI / brahma'NaH / pataiH / / - ""

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476 chandodarzanama This mother Aditi gave birth to the universe with the coordinated help of the three elements, light, water and earth. She measured the universe into three worlds with those three elements as her three feet. She achieved this feat of creating the universe through the power of expression of Brahmapaspati. anvayabhASyam / sA asau divyA aditi: mAtA vizvanirmAtrI AdijananI jyotiSA sarUpeNa tejasA addhiH sarasaijalaiH pRthivyA sAnnayA bhUmyA ca ityetaiH tribhiH bhUtaiH sammilitaM trivRtaM idaM pratyakSa vizvaM jagat suSuve, tacca svIyaiH taiH api adhibhautikaiH tribhiH padbhiH aMzAtmakaiH pAdaiH trINi bhuvanAni sarveSAM bhUtAnAM adhiSThAnarUpANi tredhA vibhAgazaH vimame pRthak pRthak kalpayAmAsa / mUlata: ekameva sthitaM tadidaM brahmANDaM dyAvApRthivI antarikSaM ceti vibabhAja iti bhAvaH / "yasmin vizvAni bhuvanAni tasthustisro dyAvastredhA sasrarApaH" (R. maM. 7-101-4) iti tadanuzravaNam || tacca brahmaNaspateH paramapuruSasya pracetanAtmanaH vAcA vAcakazaktyA saha dhamanAt phUtkArarUpAt sA vyomAtmikA aditiH idaM vizvaM janayAmAsa svAntarhitaM bahirutsasarjeti bhAvaH // etasmin arthe brahmavAdinyA: aditereva ASayaM mantradarzanaM bhavati, "brahmaNaspatiretA saGkAra ivAdhamat | devAnAM pUrvya yuge'sataH sadajAyata" (R. ma. 10-72-2) iti || COMMENTARY-SUMMARY TRANSLATION This celestial Aditi is the creator of this whole universe with the help of the three elements, light, water and earth. With her three feet in the form of these elements, which are her own parts, she measured out the universe into three worlds, which are the habitation of all beings. All these three worlds were originally one Brahmanda which she divided into sky, earth and mid-air. Cf. "The ether in which all the worlds were located expanded into three worlds" ( Rg. VII-101-4). That universe was effected through the power of expression of Brahmanaspati. Aditi the highest formless sky gave birth to the universe. This is described in a mantra by Aditi herself, a philosopher ( Brahmavadini): "Brahmanaspati blew the bellows like a smith. In the early age of gods, the universe in the form of non-existence came into existence" (Rg. X-72-2). caturthI Rk / aditiH sA paramA dyauruttamA svajyotistad bhUtaM bhuvanaM sUryasyordhvam //

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477 chandodarzanam vizvaSAM tad de'vAnAM jyotiSAM vidhRti vizvasyaiva mUrdhA pitA bhUtAnAM patiH // 4 // padapAThaH - aditiH / sA / paramA / dyauH / ut'tamA / sva1 riti svaH / jyotiH| tat / bhUtam / bhuvanam / sUryasya / Urdhvam / / vizveSAm / tat / devAnAm / jyotiSAm / vi'dhRtiH / vizvasya / eva / muurdhaa| pitA / bhUtAnAm / patiH // That Aditi is the highest and the Supremne heaven indicated by the Vyahsti Svah. She is the first celestial light, and shining forever, she is even above the sun. She is the basic support of all light and all the gods. She is certainly at the head of the entire universe. She is the father and lord of all the elements. anvayabhASyam / sA aditi: paramA paratamA zreSThatamA uttamA sarvasmAt uccatamA dyauH dyumattamA dIptatamA svaH prakAzAtmikA, athavA " svaH" iti vyAhRtiH, tRtIyA tadyajurmantrAtmikA tathA tadartharUpA ca, tadeva svaHpadavAcyaM jyoti: jyotIrUpaM bhUtaM prathamam, UrdhvaM bhuvanaM ca bhavitumarhati, tathA sUryasya tat adhiSThAnarUpam , tacca padaM sthAnaM vizveSAM devAnAM devatAtmanAM AdityAdInAM jyotiSAM tejasAM jyotirAtmanAM ca vidhRtiH sandhArakA AdhArazaktirUpA, vizvasya asya jagata: mUrdhA ziraHsthAnIyA, sA dyaureva tasya paramapuruSasya zIrSAtmikA bhavati, tacchirasa eva divaH AvirbhAvAt ziraHsvarUpAt jyotiSo vA divaH udayAt | "zIrNo dyauH samavartata" (R. maM. 10-90-14 ) iti tadanuzravaNam / tathA sa eva dyauH sarvaSAM bhUtAnAM pitA janaka: pAlakazca bhavati, tathA patiH adhipatiH adhiSThAtA ca sa evAsti | " dyauma pitA janitA" (R. maM. 1-164-33), "dyaurvaH pitA pRthivI mAtA" (R. maM. 1-191-6) iti ca tadanuzravaNam / / " jAyA bhUmiH patiyoma" " mithunaM vA atsthtuH"|| iti ca yajuH (te.) || COMMENTARY-SUMMARY TRANSLATION The famous Aditi is the best and the highest. She is the brightest. She is herself light. Likewise, she is Svah, the third Vyahrti. She is the mantra of Yajurveda and its meaning also. That is the meaning of the word Svah. She is the first element, the light, and the highest world even above the sun. She is the support of all the gods, beginning with Aditya and of all the lights. She is the head of all this universe, the head of the

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478 chandodarzanam Parama Purusha.Cf. "From the head, Dyau, sky was born" ( Rg.X-90-14). She is the generator of all the elements and their protector also. She is the lord of the high sky where she dwells. Cf. "Dyau, the sky is my father the all-generator" (Rg. I-164-33). "Dyau is our father and earth is our mother" (Rg. I-191-6), "and the earth is wife and the sky is husband," says the Yajus (Tait.). . paJcamI Rk / aditiH sA pRthivIyamavamA bhUmahI bhUtamidaM bhuvanaM svmgneH|| iyaM vizveSAM martyAMnA vidhRti stasthuSo'sau jagataH savitrI mAtA // 5 // padapAThaH - aditiH / sA / pRthivI / iyam / avamA / bhuuH| mhii| bhUtam / idam / bhuvanam / svam / agneH // iyam / vizveSAm / mayAnAm / vi'dhRtiH / tasthuSaH / asau / jagataH / savitrI / mAtA / The famous Aditi is the earth, the lower one. She is indicated by Bhuh, the first Vyahrti. She is the element of earth; this is the home of Agni. This earth is the support of all the mortal beings; indeed, this earth is the mother of most of the immobile and mobile things. anvayabhASyam / sA parokSasiddhA aditiH iti tannAmamAtreNa zrutA saiva iyaM asmAkaM sannihitA avamA adhastanA pRthivI pRthubhUtA suprasiddhA sarvAzrayIbhUtatvAt, tathA iyaM bhUH bhUriti yajurmantrAtmikA prathamA vyAhRtirUpA tadartharUpA ca, mahI mahatI pUjyA ca, idaM pratyakSaM bhUtaM antimam, agneH tejomayasya svaM nijaM bhuvanaM adhiSThAnam | " agnirmUrdhA divaH kakut patiH pRthivyA ayam" (R. maM. 8-44-16) iti mantravarNAt | " agnirve gRhapatiH so'sya lokasya gRhapatiH" (ai. brA.) iti ca brAhmaNam | idaM pRthivI iti nAmarUpAtmakaM antyaM bhUtaM bhuvanarUpaM ca vizveSAM martyAnAM kSaya-vikArAdisahitAnAM sarveSAM prANabhRtAM vidhRtiH AdhArabhUtam, sA iyaM tasthuSaH sthAvaramiti prasiddhasya acetanasya bhUtajAtasya tathA jagataH jagamarUpasya sacetanasya jantujAtasya ca evaM carAcaraprANijAtasya svaM padaM svakIyaM sthAnaM mAtA jananI dhArayitrI ca bhavatIti //

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chandodarzanam 479 COMMENTARY_SUMMARY TRANSLATION The invisible Aditi, who is known by name only, is this very earth, the lower one. She is Prthivi, the earth, as she is the abode of all. Likewise, she is this Bhuh, the first of the Vyahstis, the very Yajur mantra and its meaning also. She is great and respectable. This earth which is the last element to be created, is the residence or home of Agni, the splendourous one. Cf. " This Agni is the lord of earth and the head, the peak of the sky" (Rg. VIII-44-16). "Agni is the master of the house, the house-master of this world" (Ait. Brah.). This earth is the last of the elements and of the worlds; it is the support of all mortals, who are subject to change, decay and death. This is the home of inert things known as immobile and also of alert things known as mobile, and of all the beings. She is the mother, and also the supporter of all. SaSThI Rk / aditiH sA madhyamA bhuvo'ntarikSa mApustad bhUtaM padamindrasya guhyam // ubhayorlokayorvidyuto vikRti madhyaM sat sandhyaM vizvasyAdhi nAbhiH // 6 // padapAThaH - aditiH / sA / madhyamA / bhuvaH / antarikSam / ApaH / tat / bhUtam / padam / indrasya / guhyam // ubhayoH / lokayoH / vidyutaH / vi'dhRtiH / madhyam / sat / sandhyam / vizvasya / adhi / nAbhiH // Aditi is the middle of the universe. She is indicated by the middle Vyahrti, Bhuvah. She is the element Apah, waters, which is the secret home of Indra. She is the support of both the worlds, Dyau ( heaven) and Prthvi ( earth) and of lightning as well. The middle one ( which she is ) is the meeting place (of both) and it is the very centre of the universe. anvayabhASyam / sA aditiH madhyamA madhyamabhuvanAtmikA satI antarikSa iti abhidhAnena prathitA tat parokSaM siddhaM sandhirUpatvAt, "bhuvaH" iti yajurmantrAtmakaM dvitIyaM vyAhRtisa kaM tadarthAtmakaM ca, tathA tadeva ApaH apsa kaM rasAtmakaM bhUtam, indrasya adhipateH padaM sthAnaM bhavati || tacca guhyaM gUDhaM padaM bhuvanaM iti zrUyate, " samULhamasya pAMsure" (R. maM.

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480 chandodarzanama 1-22-17) iti tadanuzrAvaNam, " pAMsure pyAyane antarikSe padaM na dRzyate" (ni. 12-19-1) iti ca tasya nirvacanam || tacca viSNoH upendrasya guhyaM padaM bhavati, " idaM viSNurvica krame" (R. maM. 1-22-17) iti tanmantravaNe tadanuzravaNam || tacca antarikSaM ubhayoH dyAvApRthivyoH lokayoH tathA vidyutaH vadyutajyotiSa: vidhRtiH sandhArakaM bhavati, madhya madhyasthaM sandhya sandhirUpam, tathA vizvasya adhi vizvAdhiSThAnabhUtam, nAbhiH nAbhisaJjJakama, paramapuruSasyApi nAbhirUpam, "nAbhyA AsIdantarikSam" (R. maM. 10-90-14) iti, " ajasya nAbhAvadhyekamarpitaM yasmin vizvAni bhuvanAni tasthuH" (R. maM. 10-83-6) iti ca tadanuzravaNam, ata eva etatpadasya durvijJeyatvaM anuzrUyate guhyarUpatvAt, "tisro dyAva: saviturkI upa sthA5 ekA yamasya bhuvane virASAT / ANiM na rathyamamRtA'dhi tasthuriha bravItu ya u tacciketat " (R. maM. 1-35-6 ) iti tadupavarNanam // COMMENTARY_SUMMARY TRANSLATION This Aditi is the mid-air, which is reputed by the name Antariksha. That is not visible as it is the meeting place of the upper and lower worlds. She is Bhuvah, the second Vyahsti, which indicates the Yajus and its meaning. She is the element water which is the home of Indra. That is his secret home. Cf. "In the mid-air his feet are concealed" (Rg. I-22-17). "His feet cannot be seen in the mid-air (pyayane)" ( Nir. 12-19-1). That is its derivation. "Vishnu pervaded all this" (Rg. I-22-17). The mid-region is the support of both the worlds Dyau and Ptthvi, and of the lightning as well. It is between the two worlds being the meeting place. It is called the navel. The navel of the Supreme Purusha. Cf. "In the navel of the unborn, there was one essence in which all the worlds were located" (Rg. X-83-6). The unknowableness of this place is further referred to: "There are three worlds of light, two are supported by the sun; the third one is in Yama's place; he is the controller of the mid-world. All the immortals resort to the mid-world which is like the axle of the chariot of the universe. Let him who knows it tell me" (Rg. I-35-6). saptamI Rk / aditiH sA paramaM vyoma turIyaM sat satyaM gISpadaM brahma bRhat pUrNam || bhUtaM bhavad bhavya ca yatra parItaM tat paramaM jyotirvizvasya darzayat // 7 //

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padapAThaH - chandodarzanam adi'tiH / sA / parama'm / vi'oma / tu'rIya'm / I CD-61 sat / sa'tyam / gIH'pa'dam / brahma' / bR'hat / pU'rNam // I 1 / bhava't / bhavyam / ca / yatra' / pari' / itam / 1 bhUtam tat / p'rmm| jyoti'H / vizva'sya / darzaya't // 481 That Aditi is the highest sky, beyond everything known. She is the Truth, and the abode of Vak, of Brahma, of the great and of the supreme existence. The past, present and future are contained in it. That is the light par excellence which illumines the entire universe. anvayabhASyam / (6 " " 66 sA aditireva paramavyomAtmikA turIyapadarUpA bhuvanatrayAdhiSThAnAtmakatvAt, tat turIya padarUpatvaM ca bhuvanatrayApekSayA tasyAH paratvAt / tathA ca tadanuzravaNam- ' yasmin vizvAni bhuvanAni tasthustistroM dyAvastredhA sasrurApaH " (R. maM. 7-101 - 4 ) iti // gISpadaM giraH vAcaH adhiSThAnaM tat parokSaM satyaM nityasiddhaM akSarAtmakaM bhavati || " Rco akSare parame vyoman " (R. maM. 1-164-39) iti tadanuzravaNam || tacca punaH bRhat mahad vyApakaM ca sat paraM brahma brahmAtmakam paraM vastu, taccharIrAtmakaM ca bhavati / brahmAyaM vAcaH paramaM vyoma " (R. maM. 1-964-35) brahma vai vAcaH paramaM vyoma " (tai. ) iti ca tadanuzravaNam || " AkAzazarIraM brahma " ( zI. u. 6 - 2 ) iti ca aupaniSadaM tattvam // yatra vizvAdhArazaktirUpe aditipade akhaNDAtmake adhiSThAne bhUtaM itaH pUrvatanaM atItaM, bhavat idAnIntanaM vartamAnaM bhavyaM ca itaH paraM bhAvyaM bhaviSyatkAlInaM etat sarvasvamapi parItaM vyAptaM sat pratitiSThati saiva aditirbhavatIti // etasmin arthe bhauvanavizvakarmASayaM RmantradarzanaM ca spaSTArthakamanuzrUyate || " ki svidAsIdadhiSThAnamArambhaNaM katamat svit kathA''sIt / yato bhUmiM janayan vizvakarmA vidyAmaurNonmahinA vizvacakSAH " (R. maM. 10-81-2 ) iti // tasya parokSasiddhasyApi punarjijJAsA bhavati // kisvid vanaM ka u sa vRkSa Asa yato dyAvApRthivI niSTatakSuH | manISiNo manasA pRcchatedu tad yadadhyatiSThad bhuvanAni dhArayan ' (R. maM. 10-81-4 ) iti // jijJAsitasya prapUrakaM taduttarAnuvacanam, brahma vanaM brahma sa vRkSa bhAsa tato dyAvApRthivI niSTatakSuH " ( tai. ) iti ca yajuH // "" " 66 tat paramaM turIyapadAtmakaM vizvasya sarvasyApi jagataH darzayat prakAzayat paraM jyotiH bhavatIti // tadetadaditeH paramatattvabodhakaH RGmantravarNaH gautamarSayaH, " aditirdyauraditirantarikSamaditirmAtA sa pitA sa putraH / vizvedevA aditi: paJca janA aditirjAtamaditirjanitvam " (R. maM. 1-89 - 10 ) iti // // iti aSTame'nuvAke paJcamaM aditisUktaM samAptam //

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482 chandodarzanam COMMENTARY-SUMMARY TRANSLATION Aditi is the highest sky, it may be called the fourth foot; it contains all the three worlds. She is called the fourth in the context of the three worlds. She is the highest of the three and beyond. Cf. "That supreme sky containing the entire universe stretched forth in the form of the three illumined worlds" (Rg. VII-101-4). That is the invisible abode of Vak. It is the eternal truth which is indestructible. Cf. "All the Rks are there in the highest sky which is in the form of Akshara Brahma " (Rg. I-164-39). She is the all-pervasive and Supreme Brahma. She is Brahma itself, being Brahma's body. Cf. "Brahma has the highest sky as its body" (Rg. I-164-35). "Brahma is the highest sky of Vak" (Tait. ). The highest place, the infinite is Aditi where all the powers which support the universe and also the universes of the past, the present and the future are located. A Rk of Bhauvana Visvakarma describes clearly Aditi who supports the entire universe. "She is the original cause for the beginning of the universe. How was that? It was by Aditi's greatness that the All-seer and the All-doer (Visvakarma) created the universe containing the earth and sky" (Rg. X-81-2). "Which was the wood and which the tree out of which were fashioned, the sky and the earth? Oh master-minds, inquire into your own minds about this power which stood all the time supporting those worlds" (Rg. X-81-4). "Brahma was the wood, Brahma the tree from which were Dyau and Prthvi fashioned. And that Brahma stood supporting the entire universe" (Yajus, Tait.). That 'fourth foot' is the light which illumines the whole universe. Gautama sang his Rk which shows this great secret of Aditi: "Aditi is Dyau. Aditi is Antariksha. Aditi is the mother, the father and the son. Aditi is all gods and the five-fold classes of people. Aditi is what was born and Aditi is what is to be born" (Rg. I-89-10). Thus ends the Fifth Hymn in the Eighth Section.

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. chandodarzanama 483 atha SaSThaM bhAvavRttasUktam / anuvAkaH 8 / sUktam 6 / RcaH 1-5 / yasyeme vayamidaM pazca, devarAto vaizvAmitraH, bhAvavRttaM, triSTup || Now this the Bhavavritta Sukta, Sixth in the Eighth Anuvaka Section VIII, Hymn 6, Riks 1-5- BHAVAVRTTA The Sixth Hymn beginning with 'Yasyeme Vayam' contains five Rks%3B Daivarata Vaisvamitra is the Rshi; Bhavavitta is the god and the metre is Trishtup. atha prathamA Rk / yasyeme vayamihedaM vadAmo yo vA'smAsu punarnirantaro'ntaH // sa naH pitA janitA sa no bhartA sa naH kalayitA svayamAtmani // 1 // padapAThaH - yasya / ime / vayam / iha / idam / vadAmaH / yaH / vA / asmAsu / punariti / niH'antaraH / antariti // saH / naH / pitA / janitA / saH / naH / bhartA / * saH / naH / kalayitA / svayam / Atmani // He (the Supreme Being) of whom we are born and he who says this here, and he who pervades in us through and through, is our Father, being our creator. He is our supporter. It is he who gathers us back into himself. anvybhaassym| yasya Izvarasya vayamime visphuliGgA ivAgneH, iha idaM vadAmaH cetanAtmakalayA ApyAyitA ceSTAmahe iti yAvat, yo vA punaH asmAsu sarveSu prANabhRtsu antaHzarIre nirantara: nakhazikhAntaM vyAptaH, atra ca antarAtmanaH hRdaya-mano-mUrdhAdisthAnavibhAgaM RSiH gauNaM manyate, saH pracetanaH pratyagAtmA naH janitA janayitA, pitA, saH eva naH bhartA sandhArakaH pAlakazca bhavati, sa: naH svayaM Atmani kalayitA yojayitA ante iti || COMMENTARY-SUMMARY TRANSLATION We all come from him (God ) like sparks from fire. We say this here. We are like particles of his energy, and are acting all the time. Again, he pervades us from toe to top. The seer considers the division of our being into heart, head, mind etc. as only secondary. He is the basic energy, the

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484 chandodarzanama indwelling soul. He is the Creator and therefore our Father; he is certainly our supporter and protector. He gathers us back into himself at the end. dvitIyA Rk / iyaM nau dhAtrI pRthivI parastA bhyo'nusambhUtA yA sAkamannaiH // tejaso yA vA prajAtAstapata stA etA Apo'mRtaM pavitra naH // 2 // padapAThaH - iyam / naH / dhAtrI / pRthivI / parastAt / at'bhyaH / anu / sam'bhUtA / yA / sAkam / annaiH // . tejasaH / yAH / vA / prajAtAH / tapa'taH / tAH / etAH / ApaH / amRtam / pavitram / nH|| This earth which is the support of all was born of waters, along with all kinds of food. These waters were indeed born of the powerful effulgence of His Tapas. These waters are sacred ambrosia to us. anvybhaassym| iyaM pRthivI naH asmAkaM sarveSAM prANabhRtAM dhAtrI poSayitrI dhArayitrI ca mAtA iti sargaprakaraNAt labhyate, yA annaiH sAkaM adbhyaH sakAzAt eva sambhUtA prAdurbabhUva, parastAt AkAzAdibhya: sarvabhUtebhyaH arvAk, atra oSadhivanaspatInAM saGgrahaNArthaM annairiti bahuvacanam | taittirIyAH pRthivyAH oSadhivanaspatInAM annasya ca pArthakyamAmananti sargaprakaraNe, " adbhyaH pRthivI | pRthivyA oSadhayaH oSadhIbhyo'nnam" (tai. bra. u. 1) iti // chandogAstu annAt na pRthak pUrvadravyadvayaM manyante, "tA Apa aikSanta bahvaya: syAma prajAyemahIti tA annamasRjanta, tasmAd yatra ka ca varSati tadeva bhUyiSThamannaM bhavati, abhya eva tadadhyannAdyaM jAyate" (chAM. u. 6-2-4) iti / ata eva tadapekSayA mImAMsitaM nirNItaM ca brahmamImAMsAyAm, "pRthivI adhikArarUpazabdAntarebhyaH" (bra. sU. 2-3-12) iti | atra RSi: daivarAtastu pRthivImavibhAjya annaviziSTAM pazyati, na ca annAt pRthak oSadhivanaspatIn ityeva vishessH|| vizvasRSTaye tapataH Izasya tejasaH agni-sUrya-vidyudAdirUpAt yAH ApaH prajAtA: prAdurbabhUvuH, " agnerApaH" (tai. bra. u. 1) "tat teja aikSata bahu syAM prajAyeyeti tadapo'sRjata" (chAM. u. 6-2-3) iti ca tadanuzravaNam // tAH etAH pratyakSasiddhA: ApaH prANasattvapUrNAH rasamayyaH naH asmAkaM amRtaM upajIvyatvAt, pavitraM zodhakatvAt, doSAdipAvanasamarthAH iti yAvat, Iza-tejaso: sambandho'tra

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chandodarzanam 485 kAryakAraNabhAvaH, zaGkarAdInAM AcAryANAM naye chandogasarge iva atrApi paramparayA sabhAva:, arthAt IzAt AtmanaH tejaH prajAtam, tejasaH ApaH jAtAH iti uktaM bhavati, asmin chandodarIne tu sAkSAdeva sa sambandhabhAvaH iti vizeSaH // COMMENTARY-SUMMARY TRANSLATION This earth which nourishes us is the supporter and mother of all living beings. That the earth is the mother is what one learns from the story of creation. She was born of waters along with all kinds of food, after the elements like the sky and others. The plural foods' indicates that vegetation and the medicinal herbs are also to be included. The seers of the Taittiriya Upanishad speak separately (besides the earth) of vegetation, herbs and food, in the story of creation. Cf. "From the waters, the earth (was created); vegetation and the herbs from the earth; food from vegetation and the herbs" (Tait. Brah. I). The seers of the Chhandogya differed from that statement and did not mention the earth, vegetation, and the medicinal herbs as preceding food. Cf. "Those waters thought: Let us be many and increase our progeny' and they created food" (Chha. Up.). "Therefore, wherever there is rain, there is profuse food. This means that food etc. are born of waters" (Chha. Up. VI-2-4). Therefore, this matter was discussed and settled in the Brahmasutras, "Earth is food, as the context and other words indicate" (Bra. Su. II-3-12). But here Daivarata sees, without mentioning the earth and other elements separately, the earth as one with food; and also he does not mention vegetation and the herbs separately from food. From the effulgence of God in Tapas, viz., from fire, sun, lightning etc., the waters were born. Cf. "Of Agni, the waters were born" (Tait. Up. I). "That effulgence of God's Tapas thought: Let me be numerous and increase with progeny." Then it created the waters" (Chha. Up. VI-2-3). Those waters contain the life-forces and are full of the essence of life. They are ambrosia to us, as they protect life and are sacred, as they purify by removing all sins and abnormalities. The relation of the Lord and His effulgence referred to here is that of cause and effect. Sri Sankaracharya accepts the relation between God and waters as that of cause and effect by succession, i.e., from God, light; from light, waters; etc. as stated in the Chhandogya. Here also the same relation of cause and effect by succession is to be accepted. But, it is to be noted in this Chhandodarsana, that the relation of cause and effect is stated to be direct. tRtIyA Rk / ag ar agsgafda addC efagtaazadatasla: ||

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486 chandodarzanama ime prANAstadasmAkaM jagatAM tato jAtA iha jIvanti vizva // 3 // padapATha :- yat / vA / sam / ut'zvasitam / sahasA / iha / savituH / tataH / tapa'taH / tejsH|| ime / prANAH / tat / asmAkam / jagatAm / ttH| jAtAH / iha / jIvanti / vizva // These life-forces (elan vitale) which animate all living beings born in this world are the outgoing breath proceeding from the effulgence of Savita (sun) in Tapas. __ anvayabhASyam / tapataH tejasaH jJAnarUpAt tata: savituH prasavituH paramAtmanaH sakAzAt iha vizvasmin jagati yad vA samucchvasitaM AyAtItyadhyAhiyate na tu sambhavatIti zvAsadRSTAntasAmarthyAt, sahasA itIdaM balena zvasitasya upalakSitavizeSaNam, tat asmAkaM zarIrabhRtAM ime AntaryAH prANA:, jagatAM ceSTamAnAnAM zarIriNAm, iha jAtA: vizve prANabhRtaH tato jIvantIti || COMMENTARY-SUMMARY TRANSLATION Savita (the sun) performs Tapas-that is, he meditates. On account of that there is brilliant effulgence. That is as it were his outgoing breath. Out of that all life-forces are born which create and sustain living beings on earth. caturthI Rk / yatra tat tejaH paramaM purastAt svayamantariha pUrNa parItam // sA nau mAtA prasavitrI bRhatI vizvamidaM bibhartyaditirga: // 4 // padapAThaH - yatra / tat / tejaH / paramam / purastAt / svayam / antaH / iha / pUrNam / pari / itam / / saa| naH / mAtA / pra'savitrI / bRhatI / vizvam / idam / bibharti / aditiH / garbhe //

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chandodarzanama 487 The supreme effulgence which existed at the beginning of creation, has pervaded everything thorougly in and out. That is Aditi the great mother who gave us birth. That Aditi holds in her womb this entire universe. anvayabhASyam / evaM pUrvasmin mantre sarvajJAnazaktipUrNasya kriyAzaktirUpo mAtarizvA varNitaH, atha asmin mantre AdhArazaktiM Aha | purastAt sargaprAraMbhakAle tat parama teja: caitanyajyotirAtmakaM brahma svayameva iha yatra samparItaM vyApRtam, sat sadvastu svataH siddhaM bhavati, sA AdhArazaktirUpA naH sarvaSAM prANabhRtAM jagatAM ca mAtA nirmAtrI AdimAtA prasavitrI prakRtiH, bRhatI akhaNDA, aditi: AkAzAparaparyAyA garbhe svIye anta: Atmani idaM vizvaM jagat bibharti, avyaktabIjAtmaneti vedAntinaH, paramANupuJjatayA iti tArkikAH, vastutastu bhASAbhedaevobhayeSAmiti // COMMENTARY-SUMMARY TRANSLATION Matarisva, the vital form of God who is all intelligence, has been described in the last mantra. In this mantra the power which supports the universe is described. At the beginning of creation that supreme effulgence, which is energetic light in Brahma itself, and is pervading everything. It is Aditi that is the mother, the first creator of all of us, the living beings, and the worlds. She is the Prakrti, who gave birth to us all. She is indivisible. She is Aditi pervading everything like Akasa. She holds in her womb the entire universe. The Vedantins hold that the universe in that early stage is like an unmanifested seed and the Tarkikas hold that it is all a collection of atoms. The difference of opinion between these two groups is only of words ! paJcamI Rk / AtmanazchandasA tasya tapasaH prasRtaM tadidamaditau vizvam || pratyupeyaM sadIkSayAM vo bRhat tat paramaM jyotirvizvasya darzayat // 5 // padapAThaH - AtmanaH / chandasA / tasya / tapa'saH / pra'sRtam / tat / idam / aditau / vizvam // prti| upa'iyam / sat'IkSayA / vaH / bRhat / tat / paramam / jyotiH| vizvasya / darzayat / /

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488 chandodarzanama From the Tapas of the Supreme Soul issued forth mantras and this universe manifested itself in Aditi. That Supreme Soul is to be attained by the realisation that it does exist. That is the light par excellence which illumines the universe. anvayabhASyam / rodituH vAksvarazakteH zabdAyamAnasya yasya Atmana: pracetanasya tapasa: prajJAnarUpAt hetoH aditau parame vyomani tat parokSasiddhaM vizva idaM pratyakSaM sat prasRtaM prAgavyaktaM sat tadA AdisRSTau vyaktaM babhUva, tasya asya paramasya pratyagAtmanaH darzayat avabhAsakaM vizvasya tat paramaM jyotiH bRhat akhaNDaM parabrahmAtmakaM na: asmAkaM sarveSAmapi sadIkSayA samanvayataH yogena sAkSAtkAreNa pratyupeyam prAptavyamiti || atra tasya caitanyajyotirAtmana: paramapuruSasya roditRtvaM, chandaH sattvena svaritRtvaM, tathA IzitRtvaM sarvAntaHpravezitRtvaM ca vede anuzrUyante, " catvAri zRGgA trayo asya pAdA dve zIrSe sapta hastAso asya | tridhA baddho vRSabho roravIti maho devo mA 5 Aviveza" (R. maM. 4-58-3), " amaryo mA 5 A viveza" (R. maM. 8-48-12) iti, " amaryo mayanAsayoni:" (R. maM. 1-164-30), iti ca || tathA tasya svatantreNa nityasiddhena sattAtmakena astitvenaiva tadanubhAvasampattiH, samprasAdAdisiddhizca bhavitumarhatIti aupaniSadaM tattvam || " astItyevopalabdhavyastattvabhAvena cobhayoH / astItyevopalabdhasya tattvabhAvaH prasIdati" (ka. u. 2-3-13) iti || tacca bAhyAbhyantarasattvAnvayenaiva sidhyatIti gamyate, bahiH sarvataH samanvayena, antastu sarvataH pratyagAtmani uparameNa iti vivekaH / tadetadapi atra antimena ardharceNa mantraliGgena anena chandodarzanamukhena saddarzanamevedaM sampUrNaM bhavati iti // ___ atraite upasaMhArazlokAH // ArSeNa cakSuSA'pazyad yA Rcastapa Acaran / vaizvAmitro daivarAto vizvAmitra ivAparaH // 1 // tA imA atigambhIrAH zuddhAH paramapAvanIH // vAsiSTho'nvayabhASyeNa samalaGkRtavAn muniH // 2 // idaM ye manvate dhIrA navInaM mantradarzanam || gambhIraM devarAtasya teSAM nazyanti saMzayAH // 3 // iti vAsiSThaH gaNapatimuniH / iti aSTame'nuvAke SaSThaM bhAvavRttaM sUktam samAptam || // iti aSTamaH vaizvadevyo'nuvAkaH samAptaH // // itIdaM chandodarzanaM sampUrNam //

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chandodarzanama 489 COMMENTARY-SUMMARY TRANSLATION From the Tapas in the form of active intelligence of the Supreme Soul meaningful sound issued. As a result this universe was born in Aditi, the supreme sky. It was unmanifest at the beginning of creation and it became manifest later. This light of the Supreme Brahma wbich illumines this universe, is indivisible, and is to be attained by us by getting merged in it and by realising its existence. The Supreme Purusha and the roaring sound of Vedas, is referred to in a Rk in the Veda. Cf. "He who brings down the Vedas like rain is bound by three accents of the Vedic Mantra; the Supreme Radiance entered the mortals" (Rg. IV-58-3). "The immortal entered the mortal" (Rg. VIII-48-12). "The immortal is all-pervasive even in the mortal" (Rg. 1-164-30 ). Thus it is possible to realise Him who is self-existent, independent and eternal. And, also, it is possible to receive His grace. This is the teaching of the Upanishads. Cf. "He is attainable by the conviction that He exists, through the principle of the union of the soul with the indwelling Supreme Soul. That union of the soul with the Supreme Soul is attained through grace by faith and strong conviction of His existence" (Katha Up. II-3-13). It is further stated that the union is achieved by the realisation that the external and the internal are one and the same. This is what is meant by the latter half of the mantra and the words therein also indicate it. The whole work is concluded with Saddarsana--the vision of the Supreme Truth. The concludiug stanzas of the Commentary are: Like a second Visvamitra, Daivarata Vaisvamitra, performing Tapas, saw 'the Kks with the eye of a Seer. Those Rks are here. They are very deep in meaning, pure and purifying. The Muni Vasishtha (Ganapati ) decorated them with the Commentary called Anvaya-Bhashya. Those wise persons of pure mind, who understand this new revelation of mantras by Daivarata, which is really very deep in significanee, will have all their doubts resolved. So says Vasishtha Ganapati Muni. Thus ends the Sixth Hymn in the Eighth Section. Thus ends the Eighth Section dedicated to Visvedevah. Thus the whole of Chhando Darsana with Eight Anuvakas and fifty Suktas is complete. CD-62

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||ii OM zrIH // chandodarzanasarvAnukramaNikAsUtram / athAsmin vai "chandodarzananigame " samasmin, Rk-sUktAnuvAkAnAM yathAdarzanam, yathA'nuzravaNam , yathAsaGkhyam, ASaya-daivata-chandasAmanukramaNIyam, pratyakSa-parokSAparokSasatvaiH, sAdhibhUta-sAdhidevata-sAdhyAtmakAnAM tattvAnAm , kvacideva vA adhiyajJasya sahasattvena samArthAnAM sadvidhAnAnAM, saMvide bhAvAyota kRtaye sadupAstyai, yazAyaiva dharmAya yogAya tapase zreyase preyase bhUyase balAya niHzreyasAya samArthAya paramasmai sadAya vitanyate bhUyastat prati. kramaNIyam // nAtikramaNIyaM chandasa evAnuzAsanam, devatAnAmanupratizaMsanaM samam // samagraM tadetadekASayaM "devarAtAm," mitrAdIni-bhavavRttAntAni tadaivatAni dvicatvAriMzad AzrutAni, catvAryeva cchandAsiM, gAyatrAnuSTubhatraiSTubhajAgatAni tAni samiSTAni bhavanti, aSTAvevAnuvAkAH, paJcAzadeva sUktAni, aSTAcatvAriMzaduttaraM catuHzatameva RcaH parisaGkhyayA // __ " asau mitraH" tRcaM sAvitraM gAyatram devarAto vaizvAmitraH, mitra AtmA saviteti vA pratyUcaM devatA, tRtIyasyAM tripAdasausavitA turIyapadAtmA catuSpAt pUruSaH, amuM vai darzanIyaM santaM yogAt, uta darzayitAraM taM paramaM susandRzam, jyotirAtmAnamRSistuSTAvacchandasA, saMvidA bhAvena karmaNA tadupAstyai yogenota sAmarasyena samam , sarvatra sUktAMte bhUya evAnuzrAvaNam "jyotirvizvasya darzayat" iti vai tat samAnaM sAtimAnam // 1 // " asau yaH" saptarcama, sAvitramAnuSTubham, caturthyAm agnirindraH sUryazca, paJcamyAM punaH zrutaM samiSTam , "jyotirvizvasya darzayat" iti vai tad viziSTam || 2 || " agne tava" catuSkamAgneyam trayam , traiSTubham tRtIyA jagatI // 3 // "agniraya " dazarca dve, jAgataM paJcakam // 4-5 // "yo vidyutA" paJca ni trINi, marutvAn indraH sa prathame // 6 // "yo dikSu" vAyurindravAna sadvitIye // 7 // yo rudrasya rudro marutpitA" // 8 // "trayaste'ntarikSAdhipataya: saMstutAH" iti vai tridaivatyo bhauvaneyo'nuvAkaH prathamaH // 1 // "vAcaM devIM" dvAdazarcam sArasvatAni dvAdazakAni AdyamAnuSTubham || 9 // " namaste" aSTarce dve, jAgatAni ekAdazakAni // 10 // " sarasvati tvam' aSTake || 11 // ekAdazacaM caturtham // 12 // aSTacaM paJcamam || 13 // ekAdazacaM SaSTham || 14 // aSTa, 490

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chandodarzanama 491 saptamam || 15 // navarcamaSTamam || 16 // aSTarce dve || 17-18 || ":sarasvatI tvaM" dvaye navarcamekAdazam // 19 // dvAdazacaM dvAdazam // 20 || iti vai sArasvato dvitIyaH // 2 // " brahmaNaspatiH" aSTaca dve brAhmaNaspatyAni SaTkAni, jAgatAni // 21 // " namo brahmaNaspataye " tRtIyA paJcamI saptamI ca sAsvatAzca // 22 // " namo brahmaNe" navarca dve || 23 // "brahmaNaspatiH" traye // 24 // aSTarca dve || 25 // SaSThe ayujAM antyAyAzca brahmaNaspati:, yujAM sarasvatI ca // 26 // iti vai brAhvaNaspatyastRtIyaH // 3 // "yo devAnAM" aSTarcama, aindrANi catvAri traiSTubhAni tAni // 27 || " yaH prajAnan ajanyaH " dazarcam , indrasyaiva tat pAramaizvaryaM tuSTAva // 28 // "yo vizveSAM" dvAdazarca dve, zreyoniHzreyasasattve // 29 // " yaddevAnAmRNam" indrasyaivottamarNatvam, svasyaivAdharmarNatvaM, anRNatvamanyata: sarvata: saMstuvan ta pratyarthayan RSirindrameva pratipede taM zaraNyam // 30 // " yaH prajAnan " aSTacam // 31 // "yo vizvata: sIm" dazarcam || iti vA aindrazcaturthaH // 4 // "ayamasau" dazarca dve, AtmadaivatyAni catvAri, jAgatam // 33 // "yo jajJe" zreSTubhe dve || 34 // " yo divyo mahasvAn " caturdazacam, chandodarzanAptaM tadRSitvaM prapazyan AtmAnamevAparokSataH pratituSTAvacchandasA // 35 // " ayaM pratyaG" aSTacaM jAgatam, AtmanaH citaH tat suvijJAnamRSistuSTAva bhUyaH || 36 // iti vA AtmAdhidaivatyaH paJcamaH // 5 // ___"yaH prajAnan eka eva" aSTarcam , pauruSANi catvAri jAgatAni // 37 || " yo vizvata: sIm " dazarcam // 38 // " puruSaH san " SoDazarca dve || 39 || " pUruSo'sau" tat pUruSasyaiva pUrNatvaM sattvenaiva tena pratipUrNa vaizvarUpyaM prati tuSTAvacchandasA | // 40 // iti vai puruSadaivatyaH SaSThaH // 6 // ___ " Apo divyA:" dazarcam , ApyAni catvAri, AdyamAnuSTubham / / 41 / / " apo devIH" ekAdazarcam , traiSTubhAni trINi, antyA jagatI || 42 || " yA savituH" aSTarcam , antye dve jagatyau // 43 // "vidyuto vai" saptarcama, antyAstisro jagatyaH // 44 // iti vA abdaivatyaH saptamaH // 7 // __" gAvo rasena" dazarca dve, gAvaH, AnuSTubhe dve // 45 // " gAvo mAtaraH" gAvaH sarasvatI zrIH soma indraH savitA ApaH pratyUcaM devatAH sapta, agnirvAyuH sUrya: prajApatizca aSTamyAH, gavyAni paJcapavitrANi rasasattvAni sandadarza tat sakalpam / / 46 // " namaste deva" aSTharcam , vaizvadevyam , jAgatAni trINi, savitA vAyurindro'gniH soma Apa: sarasvatI ca pratyUcaM devatA:, antyAyA indro brahmaNaspatizca anazanaM tat tapa: paramaM saMvidhAnaM sandadarza bhUyaH, anazanenaiva vratena tena samRddhaH tapasA chandasA sandideza || 47 //

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492 chandodarzanama " agnirayaM pArthivam" navacam , agnISomau, saptamI aindrAsomI, aSTamI AzvinI, navamyA: vAg-AtmAnau ca tad dvidaivatyam // 48 // " rudrasya yA saMvit" saptarcam , aditiH AdimAM tAM mAtaraM ca sarvabhUtAdhiSThAtrI sandhAtrI tAM paramavyomasattvAM bhauvanAtmAnamRSTistuSTAva // 49 // " yasyeme vayam " paJcarcam , bhAvavRttam , traiSTubham , bhAvitAntaM traiSTubham bhAvavRttamiti // 50 // iti vai vaizvadevyo'nuvAko'STamaH prapUrNaH // 8 // // iti chandodarzanAnukramaNikA sampUrNA ||

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THE AUTHOR Shri Daivarata is one of the few veteran Vedic scholars in India whese knowledge and insight of the ancient Indian Texts and their liberal interpretation are complete. Nay, he is more: he is the only Rishi in perhaps thirty or forty centuries after the age of the Vedie seers, to whom revelation in pristine Vedic Sanskrit was granted in a state of Yogic trance. At the time of the revelation Shri Daivarata was only 25, and his knowledge of Sanskrit, not to mention Vedic Sanskrit, was at best scrappy. It was only later that he mastered the Vedic lore in all its branches. Born in Gokarn in 1891, in a family of traditional Vedic pandits, Daivarata was drawn towards mystic realization even as a boy. He left home and wandered off with various saints and sadhakas until he came under the influence of the great Vasishtha Ganapati Muni, the direct disciple of Ramana Maharshi of Tiruvannamalai, and accompanied him to various places of pilgrimage as a handy man. Vasishtha was an outstanding Sanskrit scholar and poet of his time but Daivarata seemed to have acquired not much of this scholarship until the Guru found his disciple being suddenly chosen to be the vehicle of Revelation. This circumstance has been vividly described by the Muni in his introduction to the " ChhandoDarshana". Daivarata, now hoary with age, has still an extra-ordinary power of memory and can quote any text and its parallels without referring to the books. He can speak half a dozen Indian languages including Sanskrit and Hindi fluently. He has been awarded various titles by learned assemblies all over India and today runs an Ashrama in his native place, Gokarn.

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