गायत्रीव्याख्याThe Gāyatrī explained
Verse 218
तारव्याहृतिवाच्यो यः सावित्र्या ज्ञेय एव सः । जगद्रूपस्य सवितुः संस्रष्टुर्दीव्यतो विभोः ॥ २१८ ॥
tāravyāhṛtivācyō yaḥ sāvitryā jñēya ēva saḥ | jagadrūpasya savituḥ saṁsraṣṭurdīvyatō vibhōḥ || 218 ||
Translation
He who is expressed by the tāra and the vyāhṛtis is to be known through the Sāvitrī too. Of Savitṛ, whose form is the world, the creator, the shining, all-pervading one,
Word by word
- tāra
- by the tāra
- vyāhṛti
- and the vyāhṛtis
- vācyaḥ
- (vācyaḥ) expressed
- yaḥ
- (yaḥ) who
- sāvitryā
- through the Sāvitrī
- jñēyaḥ
- (jñeyaḥ) to be known
- ēva
- also
- saḥ
- he
- jagat
- (jagat) the world
- rūpasya
- whose form is
- savituḥ
- (savituḥ) of Savitṛ
- saṁsraṣṭuḥ
- (saṁsraṣṭuḥ) the creator
- dīvyataḥ
- (dīvyataḥ) of the shining
- vibhōḥ
- (vibhoḥ) all-pervading one
Meaning
Verses 218-220 are the Tantra's own paraphrase of the Gāyatrī, each phrase explaining a word of it, as the ṭīkā shows: "savituḥ" is "of the creator, whose form is the world"; "devasya" is "of the shining, all-pervading one".
Commentary
Hariharānanda Bhāratī’s Sanskrit commentary, translated
Having thus told the meaning of the praṇava and of the vyāhṛtis in two verses, he now gives the meaning of the Sāvitrī in three verses, "tāra" and the rest. The supreme Self who is expressed by the tāra and the vyāhṛtis is to be known as the one expressed by the Sāvitrī too. Just as he is what the Sāvitrī expresses, so he explains it with "jagadrūpasya" and the rest. "Saṁsraṣṭuḥ", of the creator, explains "savituḥ"; "dīvyato vibhoḥ", of the shining, all-pervading one, explains "devasya"; "antargataṁ mahad varcaḥ", the great radiance within, gives the sense of the word "bhargaḥ"; "yatātmabhir varaṇīyam", to be chosen by those whose selves are controlled, gives the sense of "vareṇyam"; "dhyāyema", let us meditate, explains "dhīmahi"; "paraṁ satyaṁ sarvavyāpi sanātanam" gives the sense of the word "tat"; "sarvasākṣīśaḥ", the lord who witnesses all, explains "yaḥ"; "manobuddhīndriyāṇi", mind, intellect and senses, explains "dhiyaḥ"; "dharmārthakāmamokṣeṣu prerayet", may he impel toward dharma, wealth, desire and liberation, explains "pracodayāt"; and "viniyojayet", may he direct, explains "prerayet". So the meaning of the sentence is: Of Savitṛ, the being whose form is the world, the creator, the god, the shining and all-pervading, that which is vareṇya, to be chosen, to be worshipped, by those whose selves are controlled, whose inner organ is restrained; that supreme, highest, true, real, all-pervading, whose nature is to pervade all things, eternal, without beginning or end, the great radiance (bharga), the light, within: on that we meditate (dhīmahi, dhyāyema). He who is the lord who witnesses all, the seer and ruler of the good and bad actions of all, the bharga, may he impel our understandings (dhiyaḥ), our minds, intellects and senses, toward dharma, wealth, desire and liberation, may he direct them. Here, although "savitur bhargaḥ", "the radiance of Savitṛ", makes it seem that Savitṛ and his radiance are different, it is to be understood that in the reflection on the highest truth they are not different at all.