jitaṁ jitaṁ te ’jita yajña-bhāvana
Содержание книги
- so ’vadhyātaḥ sutair evaṁ
- tatas tvām abhidhāsyanti
- mahāñ chiva ṛtadhvajaḥ
- tapa ātiṣṭha bhadraṁ te
- athābhidhyāyataḥ sargaṁ
- aṅgirā mukhato ’kṣṇo ’trir
- chāyāyāḥ kardamo jajñe
- vilokya pitaraṁ sutāḥ
- sa itthaṁ gṛṇataḥ putrān
- cātur-hotraṁ karma-tantram
- gāndharvaṁ vedam ātmanaḥ
- sāvitraṁ prājāpatyaṁ ca
- daṇḍa-nītis tathaiva ca
- Paṅki (40 syllables) arose from his marrow and bṛhatī meter (36 syllables) arose from his prāṇa.
- Having given up one body which became darkness, Brahmā accepted this other body and concentrated his mind on creation.
- The two separated bodies united together in a sexual relationship.
- sa vai svāyambhuvaḥ samrāṭ
- yadā sva-bhāryayā sārdhaṁ
- etāvaty ātmajair vīra
- prajānāṁ mama ca prabho
- O sinless one! While Brahmā was thinking in this way, suddenly from his nose a small pig appeared, the size of a thumb.
- pratisvanayatā vibhuḥ
- utkṣipta-vālaḥ kha-caraḥ kaṭhoraḥ
- khuraiḥ kṣuraprair darayaṁs tad āpa
- sunābha-sandīpita-tīvra-manyuḥ
- jitaṁ jitaṁ te ’jita yajña-bhāvana
- dīkṣānujanmopasadaḥ śirodharaṁ
- dravyāya sarva-kratave kriyātmane
- trayīmayaṁ rūpam idaṁ ca saukaraṁ
- vidhunvatā vedamayaṁ nijaṁ vapur
- ity upasthīyamāno ’sau
- ananya-dṛṣṭyā bhajatāṁ guhāśayaḥ
- niśamya kauṣāraviṇopavarṇitāṁ
- yayottānapadaḥ putro
- eṣa māṁ tvat-kṛte vidvan
- dakṣo duhitṛ-vatsalaḥ
- priyaṁ bhīru yad icchasi
- na vayaṁ prabhavas tāṁ tvām
- etasyāṁ sādhvi sandhyāyāṁ
- yasyānavadyācaritaṁ manīṣiṇo
- yat-kāraṇaṁ viśvam idaṁ ca māyā
- After this, bathing and performing ācamana, controlling his breath and speech, and meditating, he chanted the pure, eternal gāyatrī mantra full of knowledge.
- May powerful Śiva, my brother-in-law, merciful even to the hunters, the master of women who are objects of compassion, the husband of Satī, be pleased with me!
- tadā viśveśvaraḥ kruddho
- sadyaḥ pratyavamarśanāt
- sa vai mahā-bhāgavato mahātmā
- sva-pūruṣecchānugṛhīta-rūpam
- nyavedayan viśva-sṛje
- jita-śvāsendriyātmanām
- ojaḥ kāśyapam arpitam
ṛṣaya ūcuḥ
jitaṁ jitaṁ te ’jita yajña-bhāvana
trayīṁ tanuṁ svāṁ paridhunvate namaḥ
yad-roma-garteṣu nililyur addhayas
tasmai namaḥ kāraṇa-sūkarāya te
The sages said: O unconquerable Lord! O source of sacrifice! We offer respects to the boar who shakes his body made of the three Vedas, in whose hair pores the oceans merge. We offer respects to you, who have the form of a boar, the source of the universe.
The demon has been conquered by you (te jitam). O unconquerable Lord, glory to you (ajita)! Protector of sacrifices (yajña-bhāvana)! You are the cause of all sacrifices. You are the three Vedas (trayīm). O cause of all universes!
|| 3.13.35 ||
rūpaṁ tavaitan nanu duṣkṛtātmanāṁ
durdarśanaṁ deva yad adhvarātmakam
chandāṁsi yasya tvaci barhi romasv
ājyaṁ dṛśi tv aṅghriṣu cātur-hotram
O Lord! The sinful cannot see your form as sacrifice, from whose skin arose the verses, from whose hair holes arose kuśa grass, from whose eyes arose ghee, and from whose feet arose the four hotras.
They praise Varāha as the form of sacrifice in four verses. Saying that the verses of the Vedas are in his skin means that his skin is the cause of the verses. Absence of long vowel in barhi is poetic license. Cāturhotram refers to the four actions of the hotra, adhvaryu, udgātā and brahma.
|| 3.13.36 ||
sruk tuṇḍa āsīt sruva īśa nāsayor
iḍodare camasāḥ karṇa-randhre
prāśitram āsye grasane grahās tu te
yac carvaṇaṁ te bhagavann agni-hotram
The sacrificial ladle called sruk arose from the tip of your mouth. The ghee ladle called sruva arose from your nostrils. The iḍā vessel arose from your stomach. The soma container arose from your ears. The prāśitra vessel appeared from your mouth. The soma ladle arose from the space in your mouth. The chewing of the offering is our fire sacrifice.
Sruk is a large sacrificial ladle. It appeared from the tip of his mouth (tuṇḍe). Sruva appeared from his nostrils. The iḍā vessel is for eating. Camasā and grahā are vessels for soma. The prāśitra vessel is for keeping the portion offered to the brahma of the sacrifice. Grasana means “means of eating.” Thus it means the space in the mouth. Carvaṇam means eating or consuming.
|| 3.13.37 ||
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