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छन्दोदर्शनम्
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अस्मिन् अर्थ मन्त्रवर्णों भवति मेधातिथेरायः – “गोषा इन्दो नृषा अस्यश्वसा वाजसा उत | आत्मा यज्ञस्य पूर्व्यः (ऋ. मं. ९-२-१०) इति || तं तादृशं पुरुषं धीभिः तस्यैव करणरूपाभिः, तथा तपसा तासां धियां योगेन आन्तयेण संयमेन धारणा-ध्यानसमाधिसत्त्वेन-अपरोक्षत: प्राप्नोमीति ॥ एतेन धियां योगे सः पुरुषः स्वयमेव स्वरूपेण समुदेतीति सिध्यति ।। अस्मिन् अर्थे ऋमन्त्रवर्णों भवति मेधातिथेरायः “यस्मादृते न सिध्यति यज्ञो विपश्चितश्चन | स धीनां योगमिन्वति" (ऋ. मं. १-१८-७) इति ||
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. Medhātithi 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 Medhătithi 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).
तृतीया ऋक। पुरुषो यो विश्ववेदा बृहस्पतियो विश्वशक्तिः सहस्वान् यो विश्वकर्मा || सत्यमन्त्रो यो विश्वकामः सत्पतिस्तपसा धीभिः पुरुषं तं प्रपद्ये ॥ ३ ॥ पुरुषः। यः। विश्वऽवेदाः । बृहस्पतिः। यः। विश्वऽशक्तिः । सहस्वान् । यः । विश्वकर्मा ॥ सत्यऽमन्त्रः । यः । विश्वऽकामः । सत्ऽपतिः । तप॑सा । धीभिः । पुरुषम् । तम् । प्र । पद्ये ॥
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