Author Topic: CHAPTER 1 - SECTION 4  (Read 481 times)

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CHAPTER 1 - SECTION 4
« on: April 09, 2019, 09:06:06 PM »
1.4.1-2 In the text beginning with yah chandasam are being mentioned, for him who wants intelleigence and wealth, a prayer and a sacrifice which are the means for their acquisition; and this conclusion is borne out by the indications implied in, 'May he who is Indra gratify me with intelligence', and 'Then bring for me wealth'. Yah, he who; chandasam, among the Vedas; is rsabhah, a bull-like a bull, because of preeminence; visvarupah, omniform-because of permeating all speech, in accordance with another Vedic text, 'For instance, as (all leaves are held together) by thier midribs, (in this way all the words are joined together by Om)' (Ch.II.xxiii.3)-. Hence is Om a bull. Om is indeed the object to be worshipped here; hence its eulogy through such words as 'bull' is quite appropriate. Chandobhyah, from the Vedas; amrtat, from immortality-the Vedas are indeed, immortal-, from that immortality; adhisambabhuva, was born super-excellently. The idea is that, Om appeared as the quintessence when Prajapati perfomed austerity (i.e. deliberated intently) with a view to extracting the finest essence from the worlds, the gods, the Vedas and the Vyahrtis (Bhuh, Bhuvah, Svah). (It was only a revelation to him), for in the case of Om, which is everlasting, no real origination can properly be imagined. Sah, he-the Om which is of this kind; and which is indrah, the ordainer of all desires, the supreme Lord; sprnotu, may (He) gratify or strengthen-for the strength of wisdom is the object prayed for; ma, me; medhaya, with wisdom. Deva, O God; bhuyasam, may (I) become; dharanah, the wearer; amrtasya, of immortality-of the knowledge of Brahman which is the cause of immortality, this being the context of that knowledge. [Unless a man has intelligence, he cannot acquire knowledge of Brahman. Hence even a prayer for intelligence is meant for that knowledge. And since a poor man cannot purify his heart by scritural rites, he must perform a sacrifice which is calculated to make him wealthy. Thus such a sacrifice, too, is an indirect aid to knowledge.] Moreover, may, me, my; sariram, body; become vicarsanam, skilful, i.e. fit. The verb bhuyasam (in the first person) should (here) be changed into bhuyat in the third person. (May) me, my; jihva, tongue; (become) madhumattama, exceedingly sweet, i.e. abundantly possessed of sweet speech. Karnabhyam, through the ears; visruvam, (i.e. vyasravam), may I hear, that is, may I become a hearer of; bhuri, much. The meaning of the passage is that the group of my body and senses should become fit for the knowledge of the Self. For the same purpose, intelligence, too, is being prayed for. Brahmanah, of Braman, of the supreme Self; asi, you are; the kosah, sheath-like the scabbard of a sword, you being the seat of realization. Indeed, you are he sysmbol of Brahman, on you is Brahman realized. (You are) pihitah, covered; medhaya, by worldly intelligence; i.e. you who are such, are not known in your reality by people of ordinary intellect. (You) gopaya, protect; me srutam, things that have been heard by me, the knowledge etc. of the Self that I have acquired through hearing. The idea is: Vouchsafe if that there may be acquisition of it, and no forgetfulness etc.

These mantras are meant to be used for selfrepetition by one who wants intelligence. Now are being stated the mantras to be used for offering oblations by one who wants prosperity. Since prosperity to an unwise man is surely a cause of evil, therefore, tatah, after that, after vouchsafing intelligence; avaha, bring; sriyam, the (Goddess of) prosperity; who is avahanti, a bringer; vitanvana, an increaser-for the root tan implies kind of action; (sarvada, ever); kurvana, an accomplisher; aciram, soon-aciram being the same as aciram, the lengthening (of i) is being a Vedic licence; or the reading may be, ciram kurvana, an accomplisher for ever; atmanah mama, for myself who belong to prosperity herself. (Bringer etc.) of what? That is being said: vasamsi, clothers; ca, and; gavah, i.e. gah, cattle; ca annapane, and food and drink. (Bring) the Prosperity that, sarvada, for ever, accoplishes all these. Prosperity of what kind? Lomasam, furry-(Prosperity that is) endowed with goats, sheep etc.; (saha), together with-(Prosperity that is) endowed with other pasubhih, animals. From the context, as determined by 'avaha, bring', if follows that Om itself is to be connected (with avaha as its nominative). The utterance of svaha is for indicating the end of the mantras meant for offering an oblation. The construction of a is with the remote word yantu thus; ayantu mam (Brahmacarinah), may the Brahmacarins come to me (from all sides). Similarly, may brahmacarinah, the Brahmacarins; vi ma ayantu, come to me variously; pra ma ayantu, come to me in a proper way; damayantu, be controlled in body; samayantu, be controlled in mind, etc.

1.4.3 Asani, may I become; yasah, i.e. yasasvi, famous; jane, among a multitude of people. Vasyasah is the same as vasiyasah, and means, from teh supremely affluent or from him that excels all the wealthy; sreyan, more praiseworthy; asani, may I become; this is the construction. Moreover, tam tva, into you, such as you are-as teh sheath of Brahman; bhaga, O Venerable One; pravisani, may I enter, and after entering, may I become identified, your very Self; this is the idea. Sah, you, too, such as you are; bhaga, O adorable One; pravisa, enter; ma, into me; let there be nothing but identity between us. Tasmin, in you, such as you are; sahasrasakhe, who are greatly diversified; aham, I; nimrje, purity my sinful acts. In the world, yatha, as; apah, water; yanti, goes (flows); pravata, down a sloping place; and yatha, as; masah, months; (roll into) aharjaram, the year-the year is aharjara since it, by undergoing change day be day, wears out people, or since the days get worn out, i.e. included in it; as the months go to it, evam, similarly; dhatah, O Ordainer of everything; let brahmacarinah, the Brahmacarins; mam ayantu, come to me; sarvatah, from all quarters. Prativesah means are resting-place, a house at hand. Thus, to those who are devoted to you, prativesah asi, you are like a rest-house, a place where all sorrows resulting from sin can be removed. Therefore, towards ma, me; prabhahi, you reveal youself; and prapadyasva, reach me through and through-make me full of you, i.e. indetified with you, like gold soaked in mercury. The prayer for prosperity dealt with in this context of knowledge is for the sake of wealth. Wealth is needed for rites; and rites are meant to diminish accumulated sins-on the exhaustion of these, indeed, knowledge becomes revealed. Supporting this view there is this Smrti: 'Just as one sees oneself on the clean surface of a mirror, so knowledge arises for man on the exhaustion of sin' (Mbh. Sa. 204.8; Gar.I.237.6).