Text 37: Moreover, O Lord, the repetition of Your appearance is the desire for all kinds of initiation. Your neck is the place for three desires, and Your tusks are the result of initiation and the end of all desires. Your tongue is the prior activities of initiation, Your head is the fire without sacrifice as well as the fire of worship, and Your living forces are the aggregate of all desires.
Text 38: O Lord, Your semen is the sacrifice called soma-yajña. Your growth is the ritualistic performances of the morning. Your skin and touch sensations are the seven elements of the agniṣṭoma sacrifice. Your bodily joints are symbols of various other sacrifices performed in twelve days. Therefore You are the object of all sacrifices called soma and asoma, and You are bound by yajñas only.
Text 39: O Lord, You are the Supreme Personality of Godhead and are worshipable by universal prayers, Vedic hymns and sacrificial ingredients. We offer our obeisances unto You. You can be realized by the pure mind freed from all visible and invisible material contamination. We offer our respectful obeisances to You as the supreme spiritual master of knowledge in devotional service.
Text 40: O lifter of the earth, the earth with its mountains, which You have lifted with Your tusks, is situated as beautifully as a lotus flower with leaves sustained by an infuriated elephant just coming out of the water.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Initiation is the dīkṣaṇīya sacrifice. Manifestation is repeated incarnation. The upasads are three sacrifices. The prāyaṇīya sacrifice is the neck and throat, the initiation is the subsequent sacrifice. The udayanīya is the concluding sacrifice. Those are the tusks of the one whose pravargya is the mahāvīra, performed before each upasad. The sabhya is the fire without oblation. The āvasathya is the domestic fire. The unity of those two is the pair. That is your head in the form of the sacrifice. The citi are the piles of bricks. The five vital breaths are your life forces. (37)
Soma is a particular creeper, your virility. The morning pressing etc. are your state, seat or stages of life. The seven saṃsthās are divisions: Agniṣṭoma, Atyagniṣṭoma, Ukthya, Ṣoḍaśī, Vājapeya, Atirātra, and Āptoryāma. The seven bodily elements are skin, flesh, etc. The satras like the twelve-day sacrifice are groups of many sacrifices. The yajñas without soma and the kratus with soma - you have that form. Sacrifice is the performance of worship. That itself is the bond for whom - that is you. (38)
They bow down, praising as previously stated with accessories, saying "Obeisance, obeisance". To you who have the form of all mantras etc., who are the essence of ritual action, who have the form of general activity. Moreover, to that knowledge which is directly experienced, illuminated by steadiness of mind, conquest of the self through devotion arising from purity of being accomplished by action combined with detachment. And to the guru who bestows such knowledge. (39)
O supporter of the earth! With mountains and forests. Of the lordly elephant emerging from the forest water. Given by the tusk. (40)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The mahāvīra is pouring milk into hot ghee. (37)
The "etc." includes marrow, bones, etc. The "etc." includes the eighteen-day sacrifice, etc. Soma is the juice of the immortality creeper. Bond means joining of connections. (38)
Although you are thus the embodied cause of all actions by playfully instigating all actions, still experience of you would occur only through devotion free from desire for the fruits of action, they say. Detachment means freedom from desire for seen and unseen fruits of action. Knowledge illuminated by conquest of the mind through devotion combined with that - to him who has that knowledge of you as its object. Therefore, to the guru of knowledge, as you said "I give that yoga of intellect by which they come to me" - the meaning is that you alone are fit to give the knowledge that brings one to you. (39)
Oh the fortune of the earth which you support! He describes her thus with "tusk". With leaf-lotuses. Her buds and shoots are compared to high and low mountains. (40)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The upasads are particular watches by that name. The mahāvīra is the Garuḍa sacrifice. (37)
Soma is the soma sacrifice. Virility is semen. State is where one remains, seat - this is established by the ktin suffix in the sense of condition. Or stages of life is an alternative interpretation. The divisions of saṃsthās are the seven types of sacrifice arrangements known as Jyotiṣṭoma etc. Without soma means without soma substance oblations. Bond means like that, a means of control. (38)
Here "action combined with detachment" means detachment and pure devotion are explained as produced by performing Vedic rituals, following "Devotional service employed in Lord Vāsudeva quickly generates detachment." Otherwise the context of sacrifice accessories would be lost and the subsequent "devotion" would be unconnected in meaning. So by the principal meaning being inapplicable, by the relation of cause and effect, that term metaphorically refers to its cause - purity of being. The purpose is that selfless action offered to God does not deviate from detachment. Then from detachment arises knowledge, as stated "Through devotion one knows Me." (39)
Here the earth's similarity to a lotus pond is in her being beloved, the mountains' similarity to leaves is in their being parts of the earth. (40)
Śrīmad Vīrarāghava Vyākhyā
Initiation is the dīkṣaṇīya sacrifice. Your repeated incarnation is manifestation. The upasads are sacrifices by that name. Your neck and throat are the prāyaṇīya, the initial sacrifice. The udayanīya is the final sacrifice. The prāyaṇīya and udayanīya are the tusks of the one whose pravargya is the mahāvīra. The tongue was the sabhya fire without oblation. The āvasathya is the domestic fire. The unity of those two is the pair. The head of you who have the form of sacrifice is the top. The citi are types of brick structures. Your vital breaths are life forces. (37)
Soma is your semen. The pressings - morning pressing etc. - are your state, condition or stages of life. The divisions of saṃsthās are the seven: Agniṣṭoma, Atyagniṣṭoma, Ukthya, Ṣoḍaśī, Vājapeya, Atirātra, and Āptoryāma. Your bodily elements are the seven elements beginning with skin and flesh. The satras are actions with many sacrificers. All are your bodily joints. You have the form of all sacrifices and rituals - the meaning is you have the form of sacrifices without soma and rituals with soma. Or, sacrifice has the form of ritual, the word "ritual" refers to sacrifice in general, the word "ritual" is also used for meditations, so the meaning is: you are the all-sacrifice-ritual whose worship is ritual action in the form of sacrifice to be performed. Sacrifice is the performance of worship. That itself is the bond, the middle body region of whom - that is you, is the meaning. (38)
Thus, having described the Lord's body as consisting of the two parts of the Veda and the sacrifices and their auxiliaries prescribed in the first part, they now wish to express that the Lord is known through both parts of the Veda and the smritis that supplement them. They express that the sacrifices and their components mentioned in the first part are the Lord's body and forms of worshipping Him, and that the nyasa and upasana mentioned in the latter part are also means of obtaining His grace. They offer salutations saying:
Salutations, salutations to You who are embodied as ritual action. The repetition expresses reverence. Or the repetition of the salutation is due to the different aspects of the Lord being known through the two parts of the Veda. To You who are embodied as ritual action - meaning Your body is ritual action. Or it means "to the Self of ritual action". This expresses that the smarta rituals like charity etc. are His body. "To the one who is all sacrifices" - meaning "to the one whose body is all sacrifices". This expresses that the śrauta sacrifices are His body. It is also said that the means of fame are His body. "To the one who is all mantras, deities and substances" - mantras are the Vedic statements that reveal substances and deities, deities are the specific objects of worship like Indra etc., substances are ghee, curd, milk, soma etc. To the one who has all these mantras, deities and substances as His body. This expresses that the words of the first part of the Veda which reveal the ritual actions like yajña, homa etc. to be performed with those mantras, substances and deities ultimately refer to the Lord as His body.
The sacrifices being the Lord's body is stated in the Bṛhadāraṇyaka Upaniṣad, Madhyandina recension, starting with "Whose self is the body" and stating "Whose sacrifices are the body". That qualities and actions are also the body is established through their being the substrate. Thus the first part of the Veda referring to the Lord is stated. Now to state that the latter part also refers to Him, it is qualified: "To the one whose steady remembrance-knowledge is produced by dispassion, devotion and self-control" - Dispassion is detachment from sense objects, devotion is the practice of hearing, chanting, remembering, worshipping, bowing etc., self-control is control of the inner organs. Knowledge produced by these means steady remembrance. To such a one - meaning to the one whose grace is the cause of the knowledge produced by dispassion etc. in the form of steady remembrance. Here "dispassion" includes discrimination and the other means, "devotion" means action, "self-control" means absence of exultation. This statement of some is indicative of others as well. Thus this establishes that the latter part of the Veda which teaches steady remembrance that is the cause of the Lord's grace, produced through the seven-fold means like discrimination etc., also refers to the Lord. "To the guru of knowledge" expresses that the sections on nyāsa and their supplements also refer to Him. It means "to the promulgator of the knowledge of nyāsa". The avatāras like Varāha, Rāma, Kṛṣṇa etc. being the promulgators of nyāsa is well-known in the Varāha Purāṇa, Rāmāyaṇa, Bhagavad Gītā etc. Here also the repetition of the salutation is due to the different aspects qualified by different qualities. (39)
Having thus saluted the Lord who is known through both parts of the Veda, now wishing to express their desire, they describe the current Varāha avatāra and its excellence in two verses:
O Lord! The earth along with its mountains, held by You on the tip of Your tusk, shines like a lotus plant with mud held on the tusk of a great elephant emerging from a forest lake. This is an unprecedented simile, for nowhere is a lotus plant seen lifted by an elephant's tusk. (40)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Your birth is Self-birth, your initiation is taking of vows, the upasads are special sacrifices or special sittings, your head and neck are the opening and concluding rites, your tusks are the initial and final oblations, your resolve is the sacrifice. In the reading "kratoḥ", it means "of the true-willed one" or "the basis of all sacrifices", your head is the sabhya and āvasathya fires, the seven sacrificial fires are your vital breaths, the birth places are the layers of bricks or special bindings. (37)
Soma is the creeper, the three savanas (pressings) are the morning etc., the state is motionlessness, the return of movement, the seven modes of conclusion are Agniṣṭoma etc., or the seven bodily elements like skin etc. are the threads. In these two verses, by the rule "In the seven, the first", the first case becomes locative, as seen in the use of locative in "tvaci" etc. All satras are long sacrificial sessions to be performed jointly by many. Concluding, it says "You are all" - You are desirous of establishing all one-day, two-day etc. sacrifices, your body binding has the iṣṭi, meaning the special rite performed in undertakings etc. exists in your body's binding. (38)
The specified and unspecified attributes collectively qualify. With "akhila" etc. As the giver of existence, being present in mantras etc., all sacrifices and resolves originate from him who is the source of all sacrifices (sarva-kratu). To him who is the essence of action, pervading all as the instigator of actions. To him who is the guru of the highest knowledge like Vedas etc., by whom knowledge of one's own object is produced according to one's capacity, inspired by devotion blossomed from detachment born from the grace of your self-conquest. (39)
Previously, the slenderness of women's waists was suggested by saying "clinging as if without support". Now with support, the earth adorned with mountains etc. shines. Thus they praise, saying: With the tip of your tusk, like a rutting elephant's tusk, (you lift) the lotus plant with leaves. "Bisinī is called nalinī, padminī and mukhā for lotus" - thus says Amara. By this, the appropriateness of Hari's name as "Supporter of the Earth" is indicated. (40)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Dīkṣā is the dīkṣaṇīya sacrifice. Anujanma is repeated manifestation. The three upasads are sacrifices. Śirodhara is the neck. Prāyaṇīyā is the sacrifice after initiation. Udayanīyā is the concluding sacrifice. These are your tusks. Pravargya is mahāvīra performed before upasads. Sabhya is the fireless fire. Āvasathya is the household fire. Their unity is the head of your sacrifice form. Citayas are the five layers of bricks. Asavas are the prāṇas. (37)
Savanas are the morning and other ritual times. Avasthiti is the seat. The seven saṃsthā divisions are agniṣṭoma, agniṣṭoma, uktha, ṣoḍaśī, vājapeya, atirātra and āptoryāma - these are the seven bodily constituents like skin, flesh etc. Satras are the twelve-day and other multi-day sacrificial sessions. Yajñas are non-soma sacrifices, kratus are soma sacrifices - you have that form. Iṣṭi is the offering which is part of sacrifice. Your devotion is the binding of that. (38)
Summarizing the stated meaning, they praise and bow down. Namo namaḥ. To the essence of action, whose form is the activities of sacrifice etc. Although you are thus the primordial cause embodied as the instigator of the path of action through play, they say that only a devotee free from desire for the fruits of action can experience you. To him who has realized knowledge of his own object, inspired by conquest of the mind through devotion conjoined with detachment, which is freedom from desire for seen and unseen fruits of action. To the guru of knowledge. As you said "I give them the intelligence by which they come to me", you alone are fit to give that knowledge which leads to you - this is the purport. (39)
Oh, how fortunate is the earth whom you support! He describes her thus: O Supporter of the Earth! With mountains. From the forest, from water. "With lotus plants with leaves" - her high and low mountains are compared to their buds and shoots. (40)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
What is dīkṣā? The dīkṣaṇīya sacrifice. Your anujanma is repeated manifestation. The three upasads are sacrifices. Your neck is the prāyaṇīyā initial sacrifice. Udayanīya is the final sacrifice. These are the tusks of he who has them. Pravargya is mahāvīra. The fireless fire is your tongue. Āvasathya is the household fire. Their unity is the head of your sacrifice form. Citayas are the five layers of bricks. Asavas are the prāṇas. (37)
Soma is your semen. Savanas are the morning and other pressings. Avasthitis are the stages like childhood etc. The seven saṃsthā divisions - agniṣṭoma, atyagniṣṭoma, uktha, ṣoḍaśī, vājapeya, atirātra, āptoryāma - are your seven bodily constituents like flesh etc. Satras are the multi-participant rituals. They are the joints of your body. You are that which contains the non-soma sacrifices and soma sacrifices. Iṣṭi is the performance of sacrifice. That alone is the binding for him who has it. (38)
Namo namaḥ to you - the repetition shows respect. To him who is the source of all mantras etc., the instigator of all Vedic rites, the basis and instigator of all worldly activities. Hence to the guru, to him who provides the path of action that purifies the inner faculties. Hence to him who has realized knowledge produced by detachment, devotion and self-conquest accomplished by aspirants for liberation whose inner faculties have been purified by performing the duties of their class and stage of life. (39)
O Supporter of the Earth! From the forest, from water. With a tusk, with a tooth. (40)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having described the placement of the substances and priests, he describes the fruitful placement of the vessels in the boar's limbs: The sruk ladle was in the snout. Sruk is singular with reference to the type, or with reference to the juhū ladle. In the snout means in the mouth. Sruva is singular with reference to the type. The two sruvas, as two sruvas are prescribed for the Agnihotra and Darśapūrṇamāsa. The iḍā vessel was in the belly. This Lord's presence in all those vessels in all sacrifices is for capability, hence the vocative "O Lord". The iḍā vessel is placed in the belly due to similarity in shape and function with the iḍā portion. The camasa cups for drinking soma were in the ear cavity. In the divine camasa, fame is established. In the inner interpretation it is described as prāṇa, but as it is in the form of fame it should be drunk by the ear, hence the camasa cups are placed in the ear cavity. The prāśitra is the Brahman's vessel. It was in the mouth cavity. As the Brahman's portion is swallowed without touching the teeth. All the graha vessels, the cups for Indra, Vāyu etc., were in the throat during swallowing, or at the root of the tongue. The word "tu" indicates the end of the vessels, as it occurs in the middle of the sentence. As grasana is an action, the grahas here should be taken as the soma itself, or its drinking. He whose chewing action itself is the Agnihotra ritual. As "The Vedas are the fruit of the Agnihotra", all sacrifices are included in the Agnihotra, hence it is chewing. (37)
He explains the placement of actions with their substrates in the Lord - with dīkṣānujanma, etc. The Lord incarnated as Varāha and others. He incarnates again in the form of the sacrificer for each sacrifice. According to the śruti: "The sacrifice is the sacrificer", "The consecrated one is indeed the embryo", and "When the Soma is purchased, he is born with full power". The dīkṣā (consecration) ceremony is the installation of the deity named Dīkṣā in the sacrificer, which is accomplished by her will and through tonsure, etc. The upasads are the neck, which is also called śirodharā because it bears (vibharti) the head, as per the etymology and the śruti: "The upasads are the neck". The prāyaṇīya and udayanīya are two offerings. Both are performed before the Soma purchase in the upasads, etc. and at the end of the Soma ritual, so they have the same substance, deity and vessel, but are considered different rituals due to the difference in time designation. Due to their position in the middle of the prahāṇas (days), it is appropriate for the prāyaṇīya and udayanīya to be placed on the sides. Both being tusks indicates their function of making one aware of directions, for everyone killed by death knows the directions, otherwise like a menstruating woman with reddened eyes in a forest, one does not know directions. Indeed, directions are made known by death. The tongue is the pravargya, meaning the pravargya vessel itself is the head, and the ritual is spiritual. The flame that rises after the offering, resembling a tongue in form, that same pravargya is again the head, the top of you who are in the form of the sacrifice. Thus, having stated the placement of actions, he states the placement of their substrates - "The sabhya and āvasathya fires are the vital breaths, for they are your ribs". The sabhya and āvasathya are mentioned separately due to the piling nature of the offerings. The piling in the dhiṣṇya altars of the śālāmukhīya is obvious, and piling is also prescribed in the new and full moon sacrifices, etc. According to the śruti: "In the Agnihotra, new and full moon sacrifices, animal sacrifice, and seasonal sacrifices". The dakṣiṇāgni and prājahita are also of a piled nature. The śāmitra is either the prājahita or the āhavanīya. The churning option is an alternative. The asavas are the vital breaths. There are nine vital breaths in a new person. There are also nine dhiṣṇyas. The gārhapatya is the tenth. (38)
He explains the application of the names - with somas tu, etc. Soma is the Soma sacrifice. Because the possessive suffix is used in "One should sacrifice with Soma", and even in the plant view it is a deity, it is semen due to being the progenitor of creation. If the libations are considered Soma, then unmodified Soma should be stated as semen. There are three savanas (pressings). The states of being are waking, dreaming and deep sleep. The saṃsthās are the types like Agniṣṭoma, etc., five or seven. All their varieties are your bodily elements. There are three - skin, flesh and bone; or five - skin, flesh, sinew, bone and marrow; in the seven view, blood and marrow are included; in the four view, the three plus blood. In any case, all the saṃsthā varieties are just bodily elements. The satras like ekāha up to those lasting a thousand years, including all their subdivisions, are the joint locations where the bones of the body connect, which are called joints. You are all sacrifices and rites. There are seventeen sacrifices, and the rites are the twelve-day and others up to the horse sacrifice, including the fire-piling. The iṣṭis are the new and full moon sacrifices, etc. The bandhanās are the tubes. (39)
Thus, having stated the placement of everything, he offers salutations while concluding the sacrificial form - "Salutations, salutations to you". The repetition shows respect, and because one's own enjoyment is its result. "To you" is to exclude other forms. All mantras, like iṣe tvā, etc., deities like the Vasus, etc., and substances like rice, etc. In the supernatural sacrifice, a substance is offered to a deity with a mantra for that deity. Human effort is mundane, being in the form of gestures. That is our sacrifice, being directly perceived. To you who are all sacrificial varieties. To you who are of the nature of action. Some hold that even the gesture is the cause of the manifestation of the sacrifice, so action is also supersensible, but in reality it is included in that itself, having the mantras as its substrate, being the Lord who has entered the sacrificer. Thus, having offered salutations everywhere to you in the form of action, as the accomplisher of heaven, etc., he says in accordance with Brahma-mīmāṃsā that this is also the meaning of the Veda - "To you who are in the form of dispassion". Dispassion is detachment from sense objects. Devotion is hearing about the Lord, etc., or affection. Self-conquest is control of the inner faculties. All three purify the inner faculties. Therefore, to you who are in the form of the knowledge illuminated by them, which is the experience of Brahman as the Self. Vidyā is the knowledge of the meaning of Upaniṣadic statements, and its producer is the guru. In the latter section, these six qualities themselves are the form of the Lord. The salutation is repeated due to the difference in sections. (40)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Here, in kgḍa. Iḍāpātra means: The vessel in which the remnants of the oblation cake are placed and from which the priests divide their respective shares. In the divine realm, camasa, etc. In the spiritual interpretation of the mantra "That facing downwards with a thousand openings, in it is placed fame of universal form. The seven sages sat on its shore, with speech as the eighth united with Brahman", it is explained as the vital breaths, based on the śruti "Fame is indeed the vital breaths". (37)
Here, in dīkṣā. Sādhikaraṇānām means: Along with the fires. They cite authorities for the birth-like nature of consecration: "The sacrifice is", etc. There are three upasads. To indicate that even though the pravargya is a vessel in the rite, it is placed in the action as its substrate, they say: "The action also", etc. It means that the milk-offering action performed in that vessel is also the head. They establish its tongue-like nature: "The flame", etc. Sabhyāvasathyayoḥ means: The sabhya is the fire without oblations, the āvasathya is the domestic fire; of those two. Nava vai means: This indicates that the five vital breaths view is not accepted here. (38)
soma here. In the conclusion, the word soma is the name of a sacrifice. 'If the agniṣṭoma (soma) is in front, one should perform the ukthya; if the ukthya (?) is in front, one should perform the atirātra; the deities are pleased with his sacrificial rites' - here, because the word soma is in apposition with agniṣṭoma etc., because of the verbal form kurvīta, because of the conclusion 'with sacrificial rites', and because names like savana etc. are not included in the list of substances in the general recitation, the word soma refers to the sacrifice. In the modern view, a secondary meaning is accepted here, in which case the word soma denotes the substance. In that view, how is soma semen? They say: "By soma" etc. They state another view: "Of the planets" etc. Since their inclusion in the prasna has been stated, it should be stated similarly here. Seventeen (17) means the seventeen syllables to be uttered beginning with āśrāvaya. Some say "The rites without soma are famous." (39) In "namo namaḥ". Because it is directly perceived. Since only that which is not directly perceived is dharma according to the definition of injunction, that which is directly perceived is not so, therefore it is not yoga - this is the meaning. Āśrita means accepted as sacrifice. There means in Hari who has action. (40)
Thus ends the commentary on the thirteenth chapter in the Subodhinī-prakāśa on the Third Skandha.
Śrī Giridhara-kṛtā Bāla Prabodhinī
The sruk (ladle) was in the beak, at the tip of the mouth, the sruva (small ladle) was in the nostrils. Indicating that you have the ability to take many forms, they address you - O Lord. The iḍā (offering vessel) was in the belly, the camasas (soma cups) were in the ear holes. The prāśitra (portion for the Brahman priest) was in the mouth, the brahmabhāga (Brahman's share) vessel was in the mouth. The grahas (soma cups) like aindra etc. were in your prasana (throat passage), the internal opening of the mouth. Suggesting that who can fully describe your glory, they address you - O Lord. The agnihotra, the ritual by that name, is your chewing and eating. (37)
The dīkṣā (consecration) is your repeated manifestation. The upasads, the three offerings by that name, are your neck. The prāyaṇīyā (opening offering) and udayanīyā (concluding offering) are your teeth. The pravargya, the mahāvīra pot heated before each upasad, is your tongue. The sabhya (hall fire) without oblations and āvasathya (domestic fire) - their unity is your head, which is the essence of the sacrifice. The citis (fire altar layers) are your vital breaths. With "hi" they indicate Vedic authority. (38)
The soma plant is your semen. The savanas (soma pressings) are your states of existence, or stages of life, or states of consciousness. The seven types of soma sacrifices - agniṣṭoma, atyagniṣṭoma, ukthya, ṣoḍaśin, vājapeya, atirātra, aptoryāma - are your seven bodily constituents - skin, flesh, sinew, bone, marrow, fat, blood. The satras (long soma sessions) lasting from one day to a thousand, with all their subdivisions, are the joints of your body. You are all sacrifices and rituals, meaning you embody both soma and non-soma rites. You are bound by iṣṭi (sacrifice). (39)
Thus having described the sacrificial form, they bow to the Lord who is expounded in the first part of the Veda, saying "Salutations, salutations". Repeated out of respect. Salutations to you who are the embodiment of ritual action. They clarify this nature as ritual action by saying "to all sacrifices". They show the sacrificial nature by saying "to all mantras, deities, and substances", meaning the Vedic texts that reveal the substances and deities, the specific deities invoked like Indra, and substances like ghee, curds, milk, soma etc. Having thus saluted what is taught in the first part, they now salute what is taught in the latter part, saying "To dispassion". Salutations to that knowledge which is directly realized through dispassion, devotion arising from detachment from sense objects, conquering the self through steadiness of mind. They indicate that even such knowledge comes only by your grace, not otherwise, by saying "To the teacher of knowledge". (40)
Hindī Anuvāda
Taking avatars again and again is your dīkṣaṇīya (consecration) iṣṭi (sacrifice), the neck is upasat (three iṣṭis); both jaws are prāyaṇīya (iṣṭi after consecration) and udayanīya (iṣṭi at the end of sacrifice), the tongue is pravargya (mahāvīra ritual performed before each upasat), the head is saumya (fireless altar) and āvasathya (household fire), and the breaths are citi (piling of bricks) (37)
O Lord! Your virility is soma; sitting is the three savanas (pressings) - morning etc.; the seven bodily elements are the seven saṃsthās (forms of soma sacrifice) named agniṣṭoma, atyagniṣṭoma, uktha, ṣoḍaśī, vājapeya, atirātra and āptoryāma; and the joints of the body are all the satras (long sacrificial sessions). Thus you are the form of all yajña (sacrifice without soma) and ṛtu (sacrifice with soma). The iṣṭis in the form of ritual performance are the muscles that hold your limbs together (38)
All mantras, deities, substances, sacrifices and actions are your forms; obeisance to you. The knowledge experienced through detachment, devotion and concentration of mind is your very nature, and you are the spiritual teacher of all; repeated salutations to you (39)
O Lord who supports the earth! This earth adorned with mountains etc. placed on the tips of your fangs looks as splendid as a lotus plant with leaves placed on the tusks of a great elephant that has emerged from the forest (40)
SB 3.13.37-40
