Sixth Adhyaya, Fourth Khanda (7 mantras)

Mantra 6.4.1.

Note.—The word Agni literally means the eater and is the Primary name of the Lord and of Lakṣmī. Secondarily it is applied to fire algo, but with regard to fire the word Agni is employed only in its conventional sense, just as the word Lakṣmī may be the name of a woman. This conventional use is called Vikāra, a mere form of speech (Vācārambhana [Vācārambhaṇa?]). Primarily three forms namely the Tejas, Apas, and Annam are the true forms, to whom these words are really applicable.

1. The red color of fire is the color of Tejas (Lakṣmī), its white color is the color of Water (Vāyu), the black color of fire is the color of Earth (Rudra). Thus vanishes (the reason for the application of the word) Agni to fire. The fire is called Agni conventionally only. It is a. mere matter of speech. The Three Primary Forms are only entitled to this name, and with regard to them alone is the name always true.—416.

[Note.—Vikāraḥ (Vikāra)—modification, conventional, such as the name Lakṣmī is the true name of the Goddess Lakṣmī but conventionally it is a name given to many women also. When a woman is called Lakṣmī, it is a conventional use of the word and not the principal use of it.]

Mantra 6.4.2.

2. The red color of the sun is the color of Tejas (Lakṣmī), the white color of the sun is the color of Water (Vāyu), the black color of the sun is the color of Earth (Rudra). Thus vanishes (the reason for the application of the word) Āditya to the sun. The sun is called Āditya conventionally only. It is a mere matter of speech. The Three Primary Forms are only entitled to this name, and with regard to them alone is the name always true.—417.

Mantra 6.4.3.

3. The red colour of the moon is the colour of Tejas (Lakṣmī); its white colour is the colour of Water (Vāyu), the black colour of the moon is the colour of Earth (Rudra). Thus vanishes (the reason for the application of the word) Candramas to the moon. The moon is called Candramas conventionally only. It is a mere matter of speech. The Three Primary Forms are only entitled to this name and with regard to them alone is the name always true.—418.

Mantra 6.4.4.

4. The red color of the lightning is the color of Lakṣmī, the white of Vāyu, the black of Rudra. Thus vanishes (the reason for the application of the word) Vidyut to the Lightning. The lightning is called Vidyut conventionally only. It is a mere matter of speech. The Three Primary Forms are only entitled to this name, and with regard to them alone is the name always true,—419.

Mantra 6.4.5.

5. Verily knowing this, the great sacrificers and the great theologians of yore said “From this day, none of us can be said not to know anything of which we have not heard, nor considered, nor known.” For of a truth, others in present times have learnt everything from these teachers of yore.—420.

Mantra 6.4.6.

6. Whatever appeared to them red they knew to be due to Lakṣmī, whatever appeared to them white they knew to be due to Vāyu; and whatever appeared to them dark they knew to be due to Rudra.—421.

Mantra 6.4.7.

7. Whatever verily appeared to them inscrutable they took to be as some combination of these three deities. Now of a truth, learn from me, my child, how every deity becomes tripartite in its descent into man.—422.

Madhva’s commentary called the Bhāṣya:

Now that which is the red color (in whatever object it may be found) is a color which has its origin in the color of Śrī:—Whatever is white is produced from the color of Vāyu. (Prāṇa); and know that the black is born from the color of Śiva (Hara).

(Since Agni thus depends upon Śrī, Vāyu and Śiva) therefore that which is the all-devouring power of Agni, and which is why it is called Agni (ag+niḥ = agni) really belongs to this Triad of Śrī, etc. Therefore Agni has no fieriness in its own nature, but owes it all to them. Similarly all power of attraction (ādadāna) belongs primarily to this Triad, who are the true Āditya (attractor) while the sun is āditya derivatively only. Similarly the power of giving joy (chand) belongs primarily to this Triad, who are the true Candra or Gladners, the moon is called Candra secondarily only. Similarly the power of enlightenment belongs principally to this Triad, who are the true Vidyut or Enlightners, the lightning is called Vidyut secondarily only. Thus this Triad lias all names and all forms, all other objects are but reflections of these; therefore, these Agni, etc., also assume all forms and colors, red, white, etc., in turn. (In themselves Agni, etc., have no form of their own, nor any color)

Now the Commentator explains the phrase “vācā ārambhaṇam vikāraḥ nāmadheyam triṇi [trīṇi?] rūpāṇi eva satyam”.

Therefore calling of one thing by the name belonging to another, as fire is called Agni, a name belonging to the Triad, is a matter of conventional speech only. Symbolically alone is such vikāra or secondary names employed, the eternal name is that which refers to the Triad.

As the name Lakṣmī, Vāyu, etc., primarily belong to the Devatās of the Triad, but secondarily apply to men and women also; and in the case of the latter the name being symbolical only is a mere matter of speech; the human names being secondary only and not primary; so all the names of the Vedas are primarily the names of these three deities. Therefore they are called satyam: for satya means the primary; the principal.

As the names and the forms of Indra and other devas are but the secondary names of these principal Deities: derived from the names of the Triad; and as these names principally belong to these Three; because Indra, etc.,as they are subordinate to this Triad, and as the Triad is superior to them in power, etc., so the names of Siva and his forms are the primary names of Vāyu, they are applied secondarily to Śiva; similarly the names of Vāyu, and his forms are the primary names of Lakṣmī, and are secondarily applied to Vāyu. Similarly the names of Lakṣmī and her forms are the primary names of the Lord Hari, and his forms. Therefore He is alone the Lord of all, He is al) forms, He is all.

He alone is all-name, because every name is His name; and so also He is alone the all-power because every power is His power. All the forms that belong to others are reflections of His forms. He is one only without a second—the peerless, and consequently, the best of all. He being the chief is called the Sat or Good; he is called the Satyam because He is good (Sat), He is all-pervading (Tati) and He has knowledge (Yah). Thus Satya is the name of the Lord Viṣṇu; “a tat tvam asi Śvetaketo” thou art not that O Śvetaketu. Why art thou, therefore, so conceited and stern. The gods Indra and the others are higher than thou in wisdom and power, yea higher than they are the Triad Śrī, Prāṇa and Śiva: while the highest of all is the Lord Viṣṇu; so never be conceited. Never think thyself the wisest or the greatest. Thus knowing the great power of Viṣṇu, let neither pride nor sternness enter thy heart; for none can ever remain stern, who come to know the power of Viṣṇu: for the knowledge of Viṣṇu cannot be the cause of pride. Thus it is in the Sama Saṃhitā.