सदाशिव समारम्भम् शन्कराचार्य मध्यमम्
अस्मद् आचार्य पर्यन्तम् वन्दे गुरु परम्परम्
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ॐ तत् शं योरावृणीमहे ।
गातुं यज्ञाय । गातुं यज्ञपतये ।
गातुं यज्ञाय । गातुं यज्ञपतये ।
दैवी स्वस्तिरस्तु नः। स्वस्तिर्मानुषेभ्यः ।
शं नो अस्तु द्विपदे ।
शं नो अस्तु द्विपदे ।
शं चतुष्पदे।
ॐ तत् शं योरावृणीमहे
आवृणीमहे from root word आवृ 5th class 1st person plural present tense meaning "we wish for or seek for"; शं tranquility and blissयोः general welfare on earth: health, sufficient food to eat, security etc. तत् that or Brahman
We wish for peace, tranquility, bliss and wish for happiness here on earth (from) that or Brahman
गातुं यज्ञाय ।
गातुं यज्ञपतये ।
infinitive (तुमुन् अव्यय) for root word (to sing) गै class 1 गातुं meaning "to sing" यज्ञाय to yagnya यज्ञपतये to master of yagnya
(We wish) to sing to the sacrifice. (We wish) to sing to the master of the sacrifice
दैवी स्वस्तिरस्तु नः।
स्वस्तिर्मानुषेभ्यः ।
शं नो अस्तु द्विपदे । शं चतुष्पदे ।
शं नो अस्तु द्विपदे । शं चतुष्पदे ।
May fate be good to us. May it be good to all human beings. Peace and tranquility to all beings with two legs and peace and tranquility to all four legged creatures.
ॐ शान्ति शान्ति शान्ति
ॐ सहस्रशीर्षा पुरुषः ।
सहस्राक्षः सहस्रपात् ।
सहस्राक्षः सहस्रपात् ।
स भूमिं विश्वतः वृत्वा ।
अत्यतिष्ठद्दशांगुलम् ॥ १.
अत्यतिष्ठद्दशांगुलम् ॥ १.
1. पुरुषः = पिपर्ति इति one who sustains world (the substratum)
सहस्रशीर्षा thousand heads
सहस्राक्षः thousand eyes
सहस्रपात् thousand feet
भूमिं विश्वतः वृत्वा who is present in all directions on earth
अत्यतिष्ठद्दशांगुलम् अति अतिष्ठत् अङ्गुलम् beyond ten fingers that is much smaller than fingers अतिष्ठत् past tense for be/stood
The substratum that sustains the world is ever present everywhere and was present; not limited by time; It sees every thing (thousand eyes) and it has no fixed location (thousand feet used to indicate a large number) as it is spread in all directions.
पुरुष एवेदगं सर्वम् ।
यद्भूतम् यच्च भव्यम् ।
यद्भूतम् यच्च भव्यम् ।
उतामृतत्वस्येशानः ।
यदन्नेतिरोहति ॥ २.
यदन्नेतिरोहति ॥ २.
2. इदगं सर्वम् पुरुष एव this every thing we see is that Purusha described above यद्भूतम् यच्च भव्यम् what existed and what would exist अमृततत्वम् that state of beyond death ईशानः = ईष्टे ईशानः one who has all wealth यदन्नेतिरोहति अन्नेन by food रोहति increases अति beyond. All beings need food to increase (to be alive and grow). But HE is beyond food/matter.
Everything we see is is that (Purusha). The time (past, present, future) is that. All wealth belongs to that. It does not need food to increase unlike other living beings.
Everything we see is is that (Purusha). The time (past, present, future) is that. All wealth belongs to that. It does not need food to increase unlike other living beings.
एतावान् अस्य महिमा ।
अतः ज्यायान् च पूरुषः ।
पादोस्य विश्वा भूतानि ।
त्रिपादस्य अमृतं दिवि ॥ ३.
3. एतावान् all these अस्य of HIS महिमा splendor अतः ज्यायान् च पूरुषः the substratum is higher than the manifest wonder पादोस्य विश्वा भूतानि this world and beings are one part त्रिपादस्य अमृतं दिवि the ever alive (अमृत = no death) three parts are invisible
all the known world is his splendor and HE is higher than the world. The world is HIS manifestation but only one part is manifested. Three parts are ever living and are invisible.
all the known world is his splendor and HE is higher than the world. The world is HIS manifestation but only one part is manifested. Three parts are ever living and are invisible.
त्रिपादूर्द्व उदैत्पुरुषः ।
पादोऽस्येहाऽऽभवात्पुनः ।
ततो विष्वङ्व्यक्रामत् ।
साशनानशने अभि ॥ ४.
4. त्रिपादूर्द्व उदैत्पुरुषः the three parts are above
साशने having food: in beings that are having food
अशन having food
अनशन not having food
अनशने in beings not having food such as rocks (7th case).
अभि to
अव down
अक्रामत् from root क्रम् meaning to step into (imperfect mood)
अस्य of Substratum (of Purusha)
पाद a part
अभवात् from root भु "be" (imperfect meaning came into existence)
ईहा effort
The three parts are above. One part came into existence by his effort. He entered into beings that eat food and entered into beings that do not eat food.
उदैत् = उद् + ऐत् up + ऐत् is from root ई to go 2nd class imperfect (went up)
अशन having food
अनशन not having food
अनशने in beings not having food such as rocks (7th case).
अभि to
अव down
अक्रामत् from root क्रम् meaning to step into (imperfect mood)
अस्य of Substratum (of Purusha)
पाद a part
अभवात् from root भु "be" (imperfect meaning came into existence)
ईहा effort
The three parts are above. One part came into existence by his effort. He entered into beings that eat food and entered into beings that do not eat food.
तस्माद् विराडजायत ।
विराजो अधि पूरूषः ।
स जातो अत्यरिच्यत ।
पश्चाद्भूमिमथो पुरः ॥ ५.
5. तस्मात् from the one part अजायत was born विराट् manifested universe अधि greater पूरूषः substratum विराज: than the Virat (5th case used for comparison) अरिच्यत from root word रिच् (union/separation to produce different forms; imperfect passive third singular) जातः was produced पश्चाद् then भूमि earth अथः followed by पुरः body (body is compared to a city with nine doors as in Bhagavad Gita 5:13) also means cities.
From the part that is visible, Virat was born. The Purusha is greater than the Virat. Virat went through many modifications by union & separation of parts of Virat. Different forms arose. The earth and then bodies were produced.
यत्पुरुषेण हविषा ।
देवा यज्ञमतन्वत ।
वसन्तो अस्यासीदाज्यम् ।
ग्रीष्म इध्मः शरद् हविः ॥६
6. हविस् liquid used to light up (butter)
हविषा with the liquid (3rd case)
हविषा with the liquid (3rd case)
पुरुषेण with the Purusha (that is Purusha is used as raw material)
अतन्वत imperfect mood for तन् (to spread)
देवा various forces of Purusha acted in the sacrifice (यज्ञ).
वसन्त: spring आज्यम् liquid to light up
ग्रीष्म इध्मः summer as a fuel source, example wood
शरद् हविः rainy season as offering to be consumed by Devas.
हविः हु दानाद् अनयोः इति हविः What is produced by fire during the sacrifice as fruit of sacrifice
Various forces of Purusha acted as devas (देवा:). Purusha is used as raw material along with flammable liquid (this itself came from sacrifice). Various seasons are used in the sacrifice. Rains came as offering to be consumed by devas.
Contrast this with Bhagavad-Geeta 3.14 and 3.15: from food come beings; from rain food is produced; from sacrifice arises rain. Sacrifice is born of action. Action arises from Brahma the creator and Brahma arises from imperishable (Purusha).
देवा various forces of Purusha acted in the sacrifice (यज्ञ).
वसन्त: spring आज्यम् liquid to light up
ग्रीष्म इध्मः summer as a fuel source, example wood
शरद् हविः rainy season as offering to be consumed by Devas.
हविः हु दानाद् अनयोः इति हविः What is produced by fire during the sacrifice as fruit of sacrifice
Various forces of Purusha acted as devas (देवा:). Purusha is used as raw material along with flammable liquid (this itself came from sacrifice). Various seasons are used in the sacrifice. Rains came as offering to be consumed by devas.
Contrast this with Bhagavad-Geeta 3.14 and 3.15: from food come beings; from rain food is produced; from sacrifice arises rain. Sacrifice is born of action. Action arises from Brahma the creator and Brahma arises from imperishable (Purusha).
सप्तस्य आसन् परिधयः ।
त्रिः सप्त समिधः कृताः ।
देवा यदज्ञं तन्वानाः ।
अबध्नन् पुरुषं पशुम् ॥७.
7. सप्त seven (forces) आसन् became (became= imperfect 3rd plural for to be अस्) अस्य of Purusha परिधयः circumference त्रिः सप्त twenty one समिधः raw material कृताः were made (past passive participle for कृ to do) यदज्ञं this sacrifice तन्वानाः in doing (present middle participle) पुरुषं पशुम् Purusha like a beast अबध्नन् bound देवा various forces associated with Purusha (gods)
Seven forces: seven centers of consciousness in the ladder of evolution indicated by seven chakras. The twenty one essences: five elements, five subtle elements, five pranas, ego, chitta, ahamkara, mahat, maya, Isvara.
While doing sacrifice, Purusha was bound like a beast. The seven centers of consciousness became circumference. The twenty one essences became raw material for the sacrifice.
तं यज्ञं बर्हिषि प्रौक्षन् ।
पुरुषं जातमग्रतः।
तेन देवा अयजन्त।
साध्या ऋषयश्च ये॥ ८.
(8)
तं यज्ञं on that यज्ञ Purusha (second case on तद् that)
तं यज्ञं on that यज्ञ Purusha (second case on तद् that)
बर्हिषि in the grass
प्रौक्षन् = प्र+औक्षन् औक्षन् is imperfect 3rd case plural they sprinkled from root word उक्ष् (also means sacricificing Purusha himself in Yagna)
पुरुषं जातम् = prajapati arose
अग्रतः first
देवा अयजन्त Devas continued with their sacrifice
साध्या ऋषयश्च people of good conduct and seers
ये those who are present
तेन then
Purusha sacrificed for creation of world and they sprinkled water on Purusha. Prajapati arose (creator arose out of the sacrifice). Then gods continued the sacrifice. The gods are of of good conduct and seers too.
तस्माद्यज्ञात्सर्वहुतः।
संभृतं पृषदाज्यम् ।
पशून्तान् चक्रे वायव्यान् ।
आरण्यान् ग्राम्याश्च ये॥ ९.
9.
सर्वहुतः everything poured out , that is, creation arose
तस्माद्यज्ञात् from that sacrifice (यज्ञ)
संभृतं came out
पृषद् sprinkling
आज्यम् flammable liquid (clarified butter) used in sacrifice
चक्रे perfect middle for कृ (made)
वायव्यान् वायव (related to wind) birds
आरण्यान् related to forest (wild animals)
ग्राम्या: related to villages (domestic animals)
The creation took place. Clarified butter came and different kind of animals arose. birds, wild and mild animals came into existence.
तस्माद्यज्ञात्सर्वहुतः।
ऋचः सामानि जज्ञिरे ।
छन्दागंसि जज्ञिरे तस्मात्।
यजुस्तस्मादजायत॥ १०
10. जज्ञिरे from root word जन् imperfect third person middle plural created ऋचः सामानि Rik, Sama Veda छन्दागंसि जज्ञिरे language meter created यजुस्तस्मादजायत Yajur Veda created then
Creation took place. The Vedas (Rig, Sama and Yaju) came. The language meter came.
तस्मादश्वा अजायन्त।
ये के चोभयादतः।
गावो ह जज्ञिरे तस्मात् ।
तस्माज्जाता अजावयः॥
11. Then the horses came (अजायन्त born from root word जन्). Animals with two rows of teeth came उभयादतः Cows and goats came (अजावयः goat)
यत्पुरुषं व्यदधुः।
कतिथा व्यकल्पयन्।
मुखं किमस्य कौ बाहू।
कावूरू पादावुच्येते॥ १२
12. व्यदधुः वि + अदधुः root word is धा to pour out active 3rd case plural
व्यकल्पयन् : वि + अकल्पयन् कल्पते make or produce अकल्पयन् they produced out (could also mean imagined out; Brahma creates the world by mind)
पादावुच्येते = पादौ + उच्येते
कावूरू = कौ+ऊरु
अस्य of that Substratum (Purusha)
कतिथा was narrated
मुखंकिम् what of face?
कौ बाहू from shoulders what?
कावूरू what of thighs
पादौ of feet
उच्येते was described
What was narrated as poured out of sacrifice by Brahma's imagination? What of face? From Shoulders and Thighs? What was described as coming out of feet.
अस्य of that Substratum (Purusha)
कतिथा was narrated
मुखंकिम् what of face?
कौ बाहू from shoulders what?
कावूरू what of thighs
पादौ of feet
उच्येते was described
What was narrated as poured out of sacrifice by Brahma's imagination? What of face? From Shoulders and Thighs? What was described as coming out of feet.
ब्राह्मणोऽस्य मुखमासीत्।
बाहू राजन्यः कृतः ।
ऊरू तदस्य यद्वैश्यः।
पद्भ्यागं शूद्रो अजायत॥ १३
13. अस्य मुखम् Of Purusha's face
आसीत् लङ् (Imperfect) for to be (meaning came to be)
ब्राह्मण: brahmana class
बाहू shoulders
कृतः past passive participle for कृ to do (was made)
ऊरू तदस्य यद्वैश्यः those Purusha's thighs (became) merchant class
पद्भ्यां from feet (ablative)
अजायत generated
शूद्रो service class (वर्ण)
पद्भ्यां from feet (ablative)
अजायत generated
शूद्रो service class (वर्ण)
From face came brahmana the scholars and the thinkers, from shoulders came the rulers, and the service oriented came from feet and the merchants came from thighs. These are to be understood as influenced by Guna inherent qualities in each person. गुण (See Bhagavad Geeta 18.41 for example
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः
It is "quality of Gunas" that determine by actions of individuals if they belong to Brahmans, Rulers, Vaisyas, Sudras. That is, your actions determine your class (वर्ण).
चन्द्रमा मनसो जातः ।
चक्षोः सूर्यो अजायतः ।
मुखादिन्द्रश्च अग्निश्च ।
प्राणाद्वायुरजायत ॥ १४
14. From his mind the moon came. From his eyes came Sun. Ruler of Indriyas and the fire came from HIS face. The air came from his life-force.
नाभ्या आसीदन्तरिक्षम्।
शीर्षो द्यौ समवर्तत।
पद्भ्यां भूमिर्दिशः श्रोत्रात्।
तथा लोकागं अकल्पयन्॥ १५
15. From the navel region (नाभी) came the atmosphere. From the head came the sky. From feet came earth, directions, sound. All the worlds were created.
Forces that arose out of the sacrifice continued the sacrifice using the fruits of the sacrifice. Each force (देव) acquired a particular dharma. The great beings came into being and served in the heavens.
वेदाहमेतं पुरुषं महान्तम् ।
आदित्यवर्णं तमसस्तु पारे ।
सर्वाणि रुपाणि विचित्य धीरः ।
नामानि कृत्वा अभिवदन् यदाऽऽस्ते ॥ १६
16. I know the great final refuge to be that of Purusha whose light dispels darkness. All forms and names are made by the great. To that I offer salutations. (I myself came from that Purusha: I am that).
धाता पुरस्ताद्यम् उदाजहार ।
शक्रः प्रविद्वान् प्रदिशचतस्रः ।
तमेवं विद्वानमृत इह भवति ।
नान्यः पन्था अयनाय विद्यते॥ १७
17. धाता creator पुरस्ताद्यम् in the beginning this उदाजहार projected शक्रः प्रविद्वान् प्रदिशचतस्रः Indra, this knowledge, these four directions एवं thus तम् that विद्वानमृत इह भवति having known becomes immortal here now अयन refuge नान्यः पन्था no other path विद्यते been known
In the beginning the creator projected this knowledge, the nature (as referenced by Indra), four directions. Having known this (that is the notion of yagna and the need to perform action in this spirit just like the process of creation), one becomes immortal. There is no other path.
यज्ञेन यज्ञमयजन्त देवाः ।
तानि धर्माणि प्रथमान्यासन् ।
ते ह नाकं महिमानः सचन्ते ।
यत्र पूर्वे साध्यास्सन्ति देवाः ॥ १८
18. देवाः the forces that arose out of Brahman यज्ञेन with fruits of sacrifice यज्ञमयजन्त continued sacrifice तानि धर्माणि each force had a dharma (for example Vayu: to sustain life; fire: to burn etc.) प्रथमानि in the beginning आसन् they become सचन्ते root word is सच् meaning "serve" third person plural they served नाकं heaven महिमानः महत्वेन महिमा beings with power साध्या: those Mahatmas that help sustain the world सन्ति come into being यत्र पूर्वे before that
Forces that arose out of the sacrifice continued the sacrifice using the fruits of the sacrifice. Each force (देव) acquired a particular dharma. The great beings came into being and served in the heavens.
अद्भ्यः सम्भूतः पृथिव्यैः रसाच्च ।
विश्वकर्मणः समवर्तताधि ।
तस्य त्वष्टा विदधद्रूपमेति।
तत्पुरुषस्य विश्वमाजानमग्रे ॥ १९
19. त्वष्टा: same as तष्ट originally from तक्ष् तक्षक carpenter विदधद्रूपम् many different forms एति goes (becomes) अद्भ्यः ablative plural form of water (अापः) रसात् from essence पृथिव्यैः to the earth सम्भूतः born विश्वकर्मणः one who creates the world समवर्तत सम्+वृत् वर्तत present active participle make it happen आजानम् from root word ज्ञा knowing used here in the sense of becoming जानत् present participle having become विश्वम् from root word विश् to enter अग्रे in the beginning
The carpenter of the world made many different forms out of Purusha. First the world is made out of Him and HE entered into it. From water and the different essences many forms came into existence.
वेदाहमेतं पुरुषं महान्तम् ।
आदित्यवर्णं तमस: परस्तात् ।
तमेवं विद्वानमृत इह भवति।
नान्यः पन्था विद्यतेऽयनाय ॥ २०
तमेवं विद्वानमृत इह भवति।
नान्यः पन्था विद्यतेऽयनाय ॥ २०
20. I know the great Purusha who with his light dispels the darkness that exists here. Having known this, death can be overcome. There is no other path that gives this refuge.
प्रजापतिश्चरति गर्भे अन्तः।
अजायमानः बहुधा विजायते ।
तस्य धीराः परिजानन्ति योनिम् ।
मरीचीनाम् पदमिच्छन्ति वेधसः ॥ २१
21. अजायमानः not having been born from root word जन् and the present participle जायमानः and the negation of it by prefix अ.
बहुधा in many ways
विजायते वि + जन् जायते present middle single being born
परिजानन्ति परि+ज्ञा root word ज्ञा means to know or direct present plural जानन्ति
धीराः great beings who control anger and resentment
योनिम् योनि is home or womb योनिम् with home the third case
वेधसः विधति इति वेधाः single nominative ; plural is वेधसः enforcers or ones who cut (creator)
पदमिच्छन्ति पदम्+इच्छन्ति; इच्छन्ति is from root word इष् to wish plural present tense
मरीचीनाम् reference to ray of light indicates one who has become the light the knower of these rays of lights genitive plural for मरीची ray of light
In each womb, the essence of Prajapati exists. Even though he is not born, he is expressed in many beings that are born. Of Him and home, the great souls know well. Gods (including Brahma-ji) who enforce laws themselves wish for this from the great souls who know the rays of light.
यो देवेभ्य आतपति ।
यो देवानां पुरोहितः ।
पूर्वो यो देवेभ्यो जातः ।
नमो रुचाय ब्राह्मये ॥ २२
22. आतत spread देवेभ्य to gods (forces of nature) देवानां of gods पुरोहितः priest पूर्व: in the beginning जातः existed देवेभ्य: than gods रुचाय to Veda ब्राह्मये to ब्राह्म one who precedes Brahma-ji Substratum
My salutations to the lord who sustains gods, who is priest to gods, who existed before them, who is cause of Veda, who created the creator.
रुचं ब्राह्मं जनयन्तः ।
देवा अग्रे तदब्रुवन् ।
यस्त्वैवं ब्राह्मणो विद्यात् ।
तस्य देवा असन् वशे॥२३
23. In the beginning gods have said this: One who knows the Substratum as who creates the creator and the Veda, of that one the gods are subservient.
रुचं ब्राह्मं जनयन्तः ।
देवा अग्रे तदब्रुवन् ।
यस्त्वैवं ब्राह्मणो विद्यात् ।
तस्य देवा असन् वशे॥२३
23. In the beginning gods have said this: One who knows the Substratum as who creates the creator and the Veda, of that one the gods are subservient.
ह्रीश्च ते लक्ष्मीश्च पत्न्यौ ।
अहोरात्रे पार्श्वे ।
नक्षत्राणि रूपम् ।
अश्विनौ व्यात्तम् ।
इष्टं मनिषाण ।
अमुं मनिषाण ।
सर्वं मनिषाण ॥ २४
24. All wealth and lack of wealth are HIS two wives. Day and night are by his side. All stars are HIS manifestation. The two Aswinis are masters of directions and pervade in all directions.
Wish for what is obtained after Yagna ( इष्टं) and Wish for what is honorable and Wish for welfare for all.
ॐ शान्ति शान्ति शान्ति
Wish for what is obtained after Yagna ( इष्टं) and Wish for what is honorable and Wish for welfare for all.
ॐ शान्ति शान्ति शान्ति
