3. तृतीयोऽध्यायः
तृतीयोऽध्यायः
Verse १
स ईक्षतेमे नु लोकाश्च लोकपालाश्चान्नमेभ्यः सृजा इति ॥
sa īkṣateme nu lokāśca lokapālāścānnamebhyaḥ sṛjā iti ||
The Spirit thought, “These verily are my worlds and their guardians; and now will I make me food for these.” सः इक्षत - saḥ ikṣata - the Spirit thought | इमे नु - ime nu - these verily | लोकाः च - lokāḥ ca - my worlds | लोकपालाः च - lokapālāḥ ca - and their guardians | एभ्यः - ebhyaḥ - for these | अन्नम् - annam - food | सृजै इति - sṛjai iti - and now will I make me | To Him Hunger and Thirst said, "Provide for us (some abode)." To them He said, "I provide your livelihood among these very gods; I make you share in their portions." Therefore when oblation is taken up for any deity whichsoever, Hunger and Thirst become verily sharers with that deity.
'परमात्म-चैतन्य' ने विचार किया, ''अवश्य ही ये मेरे लोक तथा उनके लोकपाल हैं; और अब मैं स्वयं को इनके लिए अन्नरूप में रचता हूँ।''
Verse २
सोऽपोऽभ्यतपत् ताभ्योऽभितप्ताभ्यो मूर्तिरजायत।या वै सा मूर्तिरजायतान्नं वै तत् ॥
so'po'bhyatapat tābhyo'bhitaptābhyo mūrtirajāyata |yā vai sā mūrtirajāyatānnaṁ vai tat ||
The Spirit brooded in might upon the waters and from the waters brooded mightily over Form was born. Lo, all this that was born as form, is no other than Food. सः - saḥ - the Spirit | अपः - apaḥ - upon the waters | अभ्यतपत् - abhyatapat - brooded in might | अभितप्ताभ्यः ताभ्यः - abhitaptābhyaḥ tābhyaḥ - from the waters brooded mightily over | मूर्तिः - mūrtiḥ - form | अजायत - ajāyata - was born | या वै सा मूर्तिः - yā vai sā mūrtiḥ - all this form | अजायत - ajāyata - that was born | अन्नम् वै तत् - annam vai tat - is verily the food | He thought, "This, then, are the senses and the deities of the senses. Let Me create food for them.
'परमात्म-चैतन्य' ने जलों पर शक्तिपूर्वक अभिचिन्तन किया तथा शक्तिपूर्वक अभिचिन्तित (अभितप्त) जलों से मूर्तरूप का जन्म हुआ। और, यह सब जो भी मूर्तरूप में उत्पन्न हुआ है, वह अन्न के अतिरिक्त अन्य कुछ नहीं है।
Verse ३
तदेनदभिसृष्टं पराङ्त्यजिघांसत्।तद्वाचाऽजिघृक्षत् तन्नाशक्नोद्वाचा ग्रहीतुम्।स यद्धैनद्वाचाग्रहैष्यदभिव्याहृत्य हैवान्नमत्रप्स्यत् ॥
tadenadabhisṛṣṭaṁ parāṅtyajighāṁsat |tadvācā'jighṛkṣat tannāśaknodvācā grahītum |sa yaddhainadvācāgrahaiṣyadabhivyāhṛtya haivānnamatrapsyat ||
Food being created fled back from his grasp. By speech He would have seized it, but He could not seize it by speech. Had He seized it by speech, then would a man be satisfied by merely speaking food. तत् एतत् - tat etat - this | अभिसृष्टम् अन्नम् - abhisṛṣṭam annam - food being created | पराक् अत्यजिघांसत् - parāk atyajighāṁsat - fled back from his grasp | तत् - tat - he | वाचा - vācā - by speech | अजिघृक्षत् - ajighṛkṣat - would have seized it | तत् - tat - but he | वाचा - vācā - by speech | ग्रहीतुम् - grahītum - to seize | न अशक्नोत् - na aśaknot - was not able | वाचा - vācā - it by speech | सः यत् ह एनत् अग्रहैष्यत् - saḥ yat ha enat agrahaiṣyat - had he seized it | अन्नम् अभिव्याहृत्य एव ह - annam abhivyāhṛtya eva ha - then by merely speaking food | अत्रप्स्यत् - atrapsyat - would a man be satisfied | He deliberated with regard to the water. From the water, thus brooded over, evolved a form. The form that emerged was verily food.
सृष्ट अन्न ने उसकी पकड़ से सरक कर पीछे को भागना चाहा। 'वाक्' के द्वारा 'उसने' उसे पकड़ना चाहा, किन्तु 'वाक्' से वह उसे नहीं पकड़ सका। यदि 'वह' उसे 'वाक्' से पकड़ पाता तो मानव भोजन के विषय में कथन करने से ही तृप्त हो जाता।
Verse ४
तत् प्राणेनाजिघृक्षत् तन्नाशक्नोत् प्राणेन ग्रहीतुम्।स यद्धैनत्प्राणेनाग्रहैष्यदभिप्राण्य हैवान्नमत्रप्स्यत् ॥
tat prāṇenājighṛkṣat tannāśaknot prāṇena grahītum|sa yaddhainatprāṇenāgrahaiṣyadabhiprāṇya haivānnamatrapsyat ||
By the breath He would have seized it, but He could not seize it by the breath. Had He seized it by the breath, then would a man be satisfied by merely breathing food. तत् - tat - he | प्राणेन - prāṇena - by the breath | अजिघृक्षत् - ajighṛkṣat - would have seized it | तत् - tat - but he | प्राणेन - prāṇena - by the breath | ग्रहीतुम् न अशक्नोत् - grahītum na aśaknot - could not seize it | प्राणेन - prāṇena - it by the breath | सः यत् ह एनत् अग्रहैष्यत् - saḥ yat ha enat agrahaiṣyat - had he seized | अन्नम् अभिप्राण्य ह एव - annam abhiprāṇya ha eva - by merely breathing food | अत्रप्स्यत् - atrapsyat - then would a man be satisfied | This food, that was created, turned back and attempted to run away. He tried to take it up with speech. He did not succeed in taking it up through speech. If He had succeeded in taking it up with the speech, then one would have become contented merely by talking of food.
'उसने' प्राण (श्वास) के द्वारा उसे पकड़ना चाहा, किन्तु 'वह' प्राण से उसे नहीं पकड़ सका। यदि 'वह' उसे प्राण से पकड़ पाता तो मानव भोजन को केवल सूँघने से ही तृप्त हो जाता।
Verse ५
तच्चक्षुषाऽजिघृक्षत् तन्नाशक्नोच्चक्षुषा ग्रहीतुम्।स यद्धैनच्चक्षुषाग्रहैष्यद् दृष्ट्वा हैवानमत्रप्स्यत् ॥
taccakṣuṣā'jighṛkṣat tannāśaknoccakṣuṣā grahītum|sa yaddhainaccakṣuṣāgrahaiṣyad dṛṣṭvā haivānamatrapsyat ||
By the eye He would have seized it, but He could not seize it by the eye. Had He seized it by the eye, then would a man be satisfied by merely seeing food. तत् - tat - he | चक्षुषा - cakṣuṣā - by the eye | अजिघृक्षत् - ajighṛkṣat - would have seized it | तत् - tat - but he | चक्षुषा - cakṣuṣā - by the eye | ग्रहीतुम् न अशक्नोत् - grahītum na aśaknot - could not seize it | चक्षुषा - cakṣuṣā - by the eye | सः यत् ह एनत् अग्रहैष्यत् - saḥ yat ha enat agrahaiṣyat - had he seized it | अन्नम् दृष्ट्वा ह एव - annam dṛṣṭvā ha eva - by merely seeing food | अत्रप्स्यत् - atrapsyat - would a man be satisfied | He tied to grasp that food with the sense of smell. He did not succeed in grasping it by smelling. If He had succeeded in grasping it by smelling, then everyone should have become contented merely by smelling food.
'उसने' उसे चक्षु से पकड़ना चाहा, किन्तु 'वह' उसे चक्षु से नहीं पकड़ सका। यदि 'वह' उसे चक्षु से पकड़ पाता तो मानव भोजन को केवल देखने से तृप्त हो जाता।
Verse ६
तच्छ्रोत्रेणाजिघृक्षत् तन्नाशक्नोच्छ्रोत्रेण ग्रहीतुं स यद्धैनच्छ्रोतेणाग्रहैष्यच्छ्रुत्वा हैवान्नमत्रप्स्यत् ॥
tacchrotreṇājighṛkṣat tannāśaknocchrotreṇa grahītuṁ sa yaddhainacchroteṇāgrahaiṣyacchrutvā haivānnamatrapsyat ||
By the ear He would have seized it, but He could not seize it by the ear. Had He seized it by the ear, then would a man be satisfied by merely hearing food. तत् - tat - he | श्रोत्रेण - śrotreṇa - by the ear | अजिघृक्षत् - ajighṛkṣat - would have seized it | तत् - tat - but he | श्रोत्रेण - śrotreṇa - by the ear | ग्रहीतुम् न अशक्नोत् - grahītum na aśaknot - could not seize it | श्रोत्रेण - śrotreṇa - by the ear | सः यत् ह एनत् अग्रहैष्यत् - saḥ yat ha enat agrahaiṣyat - had he seized it | अन्नम् श्रुत्वा ह एव - annam śrutvā ha eva - by merely hearing food | अत्रप्स्यत् - atrapsyat - then would a man be satisfied | He wanted to take up the food with the eye. He did not succeed in taking it up with the eye. If He had taken it up with the eye, then one would have become satisfied by merely seeing food.
'उसने' श्रोत्र से उसे पकड़ना चाहा, किन्तु 'वह' उसे श्रोत्र से नहीं पकड़ सका। यदि वह उसे श्रोत्र से पकड़ पाता तो मानव भोजन के सम्बन्ध में सुनने से ही तृप्त हो जाता।
Verse ७
तत्त्वचाऽजिघृक्षत् तन्नाशक्नोत्त्वचा ग्रहीतुम्।स यद्धैनत्त्वचाऽग्रहैष्यत्स्पृष्ट्वा हैवान्नमत्रप्स्यत् ॥
tattvacā'jighṛkṣat tannāśaknottvacā grahītum|sa yaddhainattvacā'grahaiṣyatspṛṣṭvā haivānnamatrapsyat ||
By the skin He would have seized it, but He could not seize it by the skin. Had He seized it by the skin, then would a man be satisfied by merely touching food. तत् - tat - he | त्वचा - tvacā - by the skin | अजिघृक्षत् - ajighṛkṣat - would have seized it | तत् - tat - but he | त्वचा - tvacā - by the skin | ग्रहीतुम् न अशक्नोत् - grahītum na aśaknot - could not seize it | त्वचा - tvacā - by the skin | सः यत् ह एनत् अग्रहैष्यत् - saḥ yat ha enat agrahaiṣyat - had he seized it | अन्नम् स्पृष्ट्वा ह एव - annam spṛṣṭvā ha eva - by merely touching food | अत्रप्स्यत् - atrapsyat - would a man be satisfied | He wanted to take up the food with the ear. He did not succeed in taking it up with the ear. If He had taken it up with the ear, then one would have become satisfied by merely by hearing of food.
त्वचा से 'उसने' उसे पकड़ना चाहा, किन्तु 'वह' उसे त्वचा से नहीं पकड़ सका। यदि 'वह' उसे त्वचा से पकड़ पाता तो मानव भोजन के केवल स्पर्श से तृप्त हो जाता।
Verse ८
तन्मनसाजिघृक्षत् तन्नाशक्नोन्मनसा ग्रहीतुम्।स यद्धैनन्मनसाग्रहैष्यद् ध्यात्वा हैवान्नमत्रप्स्यत् ॥
tanmanasājighṛkṣat tannāśaknonmanasā grahītum|sa yaddhainanmanasāgrahaiṣyad dhyātvā haivānnamatrapsyat ||
By the mind He would have seized it, but He could not seize it by the mind. Had He seized it by the mind, then would a man be satisfied by merely thinking food. तत् - tat - he | मनसा - manasā - by the mind | अजिघृक्षत् - ajighṛkṣat - would have seized it | तत् - tat - but he | मनसा - manasā - by the mind | ग्रहीतुम् न अशक्नोत् - grahītum na aśaknot - could not seize it | मनसा - manasā - by the mind | सः यत् ह एनत् अग्रहैष्यत् - saḥ yat ha enat agrahaiṣyat - had he seized it | अन्नम् ध्यात्वा ह एव - annam dhyātvā ha eva - by merely thinking food | अत्रप्स्यत् - atrapsyat - would a man be satisfied | He wanted to take it up with the sense of touch. He did not succeed in taking it up with the sense of touch. If He had taken it up with touch, then one would have become been satisfied merely by touching food.
'उसने' मन के द्वारा उसे पकड़ना चाहा, किन्तु 'वह' उसे मन से नहीं पकड़ सका। यदि 'वह' उसे मन से पकड़ पाता तो मानव भोजन के विचार मात्र से तृप्त हो जाता।
Verse ९
tacchiśnenājighṛkṣat tannāśaknocchiśnena grahītu|sa yaddhainacchiśnenāgrahaiṣyadvitsṛjya haivānnamatrapsyat ||
तत् शिश्नेन अजिघृक्षत्। तत् शिश्नेन ग्रहीतुम् न अशक्नोत्। सः यत् ह शिश्नेन अग्रहैस्यत्। अन्नं विसृज्य ह एव अत्रप्स्यत् ॥
'उसने' लिंग (शिश्न) के द्वारा उसे पकड़ना चाहा, किन्तु वह लिंग से उसे नहीं पकड़ सका। यदि 'वह' उसे लिंग से पकड़ पाता तो वह भोजन के विसर्जन मात्र से तृप्त हो जाता। तत् - tat - he | शिश्नेन - śiśnena - by the organ | अजिघृक्षत् - ajighṛkṣat - would have seized it | तत् - tat - he | शिश्नेन - śiśnena - by the organ | ग्रहीतुम् न अशक्नोत् - grahītum na aśaknot - could not seize it | शिश्नेन - śiśnena - by the organ | यत् ह एनत् अग्रहैष्यत् - yat ha enat agrahaiṣyat - had he seized it | अन्नम् विसृज्य ह एव - annam visṛjya ha eva - by merely emitting food | अत्रप्स्यत् - atrapsyat - then would a man be satisfied |
Verse १०
तदपानेनाजिघृक्षत् तदावयत्।सैषोऽन्नस्य ग्रहो यद्वायुरनायुवा।र् एष यद्वायुः ॥
tadapānenājighṛkṣat tadāvayat|saiṣo'nnasya graho yadvāyuranāyuvā|r eṣa yadvāyuḥ ||
By the Apana He would have seized it, and it was seized. Lo this is the seizer of food which is also Breath of the Life, and therefore all that is Breath hath its life in food. तत् - tat - he | अपानेन - apānena - by the apana | अजिघृक्षत् - ajighṛkṣat - would have seized it | तत् आवयत् - tat āvayat - and it was seized | सः एषः - saḥ eṣaḥ - this is | यत् वायुः - yat vāyuḥ - which is also Breath of the Life | अन्नस्य - annasya - of food | ग्रहः - grahaḥ - is the seizer | एषः यत् वायुः - eṣaḥ yat vāyuḥ - therefore all that is Breath | अन्नायुः वै - annāyuḥ vai - has life in food | He wanted to take it up with the procreative organ. He did not succeed in taking it up with the procreative organ. If He had taken it up with the procreative organ, then one would have become satisfied by merely ejecting food.
'उसने' अपान के द्वारा उसे पकड़ना चाहा, और उसे पकड़ लिया गया। और, यही है अन्न (भोजन) का ग्रहणकर्ता जो कि 'प्राण-वायु' भी है, इसीलिए जो कुछ भी 'वायु' (श्वांसमय) है उसकी आयु अन्न में है।
Verse ११
स ईक्षत कथं न्विदं मदृते स्यादिति स ईक्षत कतरेण प्रपद्या इति।स ईक्षत यदि वाचाऽभिव्याहृतं यदि प्राणेनाभिप्राणितं यदि चक्षुषा दृष्टं यदि श्रोत्रेण श्रुतं यदि त्वचा स्पृष्टं यदि मनसा ध्यातं यद्यपानेनाभ्यपानितं यदि शिश्नेन विसृष्टमथ कोऽहमिति ॥
sa īkṣata kathaṁ nvidaṁ madṛte syāditi sa īkṣata katareṇa prapadyā iti |sa īkṣata yadi vācā'bhivyāhṛtaṁ yadi prāṇenābhiprāṇitaṁ yadi cakṣuṣā dṛṣṭaṁ yadi śrotreṇa śrutaṁ yadi tvacā spṛṣṭaṁ yadi manasā dhyātaṁ yadyapānenābhyapānitaṁ yadi śiśnena visṛṣṭamatha ko'hamiti ||
The Spirit thought, “Without Me how should all this be?” and He thought, “By what way shall I enter in?” He thought also, “If utterance is by Speech, if breathing is by the Breath, if sight is by the Eye, if hearing is by the Ear, if thought is by the Mind, if the lower workings are by Apana, if emission is by the organ, who then am I?” सः ईक्षत - saḥ īkṣata - the Spirit thought | मत् ऋते - mat ṛte - without Me | कथम् नु - katham nu - how | इदम् स्यात् इति - idam syāt iti - should all this be | सः ईक्षत - saḥ īkṣata - he thought | कतरेण - katareṇa - by what way | प्रपदै इति - prapadai iti - shall I enter in | सः ईक्षत - saḥ īkṣata - he thought | यदि - yadi - if | वाचा - vācā - by Speech | अभिव्याहृतम् - abhivyāhṛtam - utterance is | यदि - yadi - if | प्राणेन - prāṇena - by the Breath | अभिप्राणितम् - abhiprāṇitam - breathing is | यदि - yadi - if | चक्षुषा - cakṣuṣā - by the Eye | दृष्टम् - dṛṣṭam - sight is | यदि - yadi - if | श्रोत्रेण - śrotreṇa - by the Ear | श्रुतम् - śrutam - if hearing is | यदि - yadi - if | त्वचा - tvacā - by the skin | स्पृष्टम् - spṛṣṭam - touch is | यदि - yadi - if | मनसा - manasā - by the Mind | ध्यातम् - dhyātam - if thought is | यदि - yadi - if | अपानेन - apānena - by Apana | अभ्यपानितम् - abhyapānitam - if the lower workings are | यदि - yadi - if | शिश्नेन - śiśnena - by the organ | विसृष्तम् - visṛṣtam - if emission is | अथ - atha - then | कः अहम् इति - kaḥ aham iti - who am I | He wanted to take it up with Apana. He caught it. This is the devourer of food. That vital energy which is well known as dependent of food for its subsistence is this vital energy (called Apana).
'परमात्म-चैतन्य' ने सोचा, ''मेरे बिना यह सब कैसे रहेगा?'' और 'उसने' विचार किया, ''मैं किस मार्ग से इसमें प्रवेश करुँ?'' 'उसने' यह भी सोचा, ''यदि कथन 'वाक्' के द्वारा होता है, यदि श्वसन 'श्रोत्र' के द्वारा होता है, यदि दर्शन 'चक्षु' के द्वारा होता है, यदि श्रवण 'श्रोत्र' के द्वारा होता है, (यदि स्पर्श त्वचा के द्वारा होता है,)* यदि 'मन' के द्वारा होता है, यदि निम्न प्रक्रियाएँ 'अपान' के द्वारा होती हैं, यदि विसर्जन लिंग के द्वारा होता है, तो 'मैं' कौन हूँ?*यह अंश श्रीअरविन्द के अंग्रेजी अनुवाद में नहीं है, संस्कृत के मूल पाठ में है। - अनु,
Verse १२
स एतमेव सीमानं विदर्यैतया द्वारा प्रापद्यत।सैषा विदृतिर्नाम द्वास्तदेतन्नाऽन्दनम्।सैषा विदृतिर्न्नामद्वास्तदेतन्नान्दनम्।तस्य त्रय आवसथाः स्त्रयः स्वप्नाः।अयमावसथोऽयमावसथोऽयमावसथ इति ॥
sa etameva sīmānaṁ vidaryaitayā dvārā prāpadyata |saiṣā vidṛtirnāma dvāstadetannā'ndanam |saiṣā vidṛtirnnāmadvāstadetannāndanam|tasya traya āvasathāḥ strayaḥ svapnāḥ|ayamāvasatho'yamāvasatho'yamāvasatha iti ||
It was this bound that He cleft, it was by this door that He entered in. 'Tis this that is called the gate of the cleaving; this is the door of His coming and here is the place of His delight. He hath three mansions in His city, three dreams wherein He dwelleth, and of each in turn He saith, “Lo, this is my habitation” and “This is my habitation” and “This is my habitation.” सः - saḥ - he | एतम् एव सीमानम् - etam eva sīmānam - tt was this bound | विदार्य - vidārya - that having cleft | एतया द्वारा - etayā dvārā - it was by this door | प्रापद्यत - prāpadyata - that he entered in | सा एषा - sā eṣā - 'Tis this | विदृतिः नाम द्वाः - vidṛtiḥ nāma dvāḥ - that is called the gate of the cleaving | तत् एतत् नान्दनम् - tat etat nāndanam - this is the place of his delight | तस्य त्रयः आवसथाः - tasya trayaḥ āvasathāḥ - he hath three mansions in His city | त्रयः स्वप्नाः - trayaḥ svapnāḥ - three dreams wherein he dwelleth | अयम् आवसथः - ayam āvasathaḥ - this is my habitation | अयम् आवसथः - ayam āvasathaḥ - this is my habitation | अयम् आवसथः इति - ayam āvasathaḥ iti - this is my habitation | He thought, "How indeed can it be there without Me?" He thought, "Through which of the two ways should I enter?" He thought, "If utterance is done by the organ of speech, smelling by the sense of smell, seeing by the eye, hearing by the ear, feeling by the sense of touch, thinking by the mind, the act of drawing in (or pressing down) by Apana, ejecting by the procreative organ, then who (or what) am I?"
इसी सीमा को 'उसने' विदीर्ण किया, और इसी द्वार से 'उसने' अन्दर प्रवेश किया। इसी को कहा जाता है विदृति का द्वार; यही 'उसका' प्रवेश-द्वार है तथा यही है 'उसके' आनन्द का स्थान। 'उसकी' पुरी में 'उसके' तीन आवास-स्थान हैं, तीन स्वप्न हैं जिनमें 'वह' निवास करता है तथा क्रमशः प्रत्येक के विषय में 'वह' कहता है, ''यही है मेरा आवास'' तथा "यही है मेरा आवास'' तथा ''यही है मेरा आवास।''
Verse १३
स जातो भूतान्यभिव्यैख्यत् किमिहान्यं वावदिषदिति।स एतमेव पुरुषं ब्रह्म ततममपश्यदिदमदर्शनमिती ॥
sa jāto bhūtānyabhivyaikhyat kimihānyaṁ vāvadiṣaditi |sa etameva puruṣaṁ brahma tatamamapaśyadidamadarśanamitī ||
Now when He was born, He thought and spoke only of Nature and her creations; in this world of matter of what else should He speak or reason? Thereafter He beheld that Being who is the Brahman and the last Essence. He said, “Yea, this is He; verily, I have beheld Him.” सः जातः - saḥ jātaḥ - when he was born | भूतानि - bhūtāni - Nature and her creations | अभिवैख्यत् - abhivaikhyat - he thought and spoke only of | इह - iha - in this world of matter | किम् अन्यम् - kim anyam - of what else | वावदिषत् इति - vāvadiṣat iti - should He speak or reason? | सः - saḥ - he | एतम् पुरुषम् एव - etam puruṣam eva - that Being | ततमम् - tatamam - the last Essence | ब्रह्म - brahma - who is the Brahman | अपश्यत् - apaśyat - beheld He said, | इदम् अदर्शम् इदम् अदर्शम् इति - idam adarśam idam adarśam iti - Yea, this is He; verily, I have beheld Him | Having split up this very end, He entered through this door. This entrance is known as vidriti (the chief entrance). Hence it is delightful. Of Him there are three abodes - three (states of) dream. This one is an abode, this one is an abode. This one is an abode.
अब, जब 'उसने' जन्म लिया, तब 'उसने' केवल 'प्रकृति' तथा उस प्रकृति की सृष्टि के विषय में ही चिन्तन तथा कथन किया; इस भौतिक जगत् में 'वह' अन्य किसका कथन अथवा चिन्तन करता? तत्पश्चात् 'उसने' उस 'सत्ता' का दर्शन किया जो 'ब्रह्म' है तथा जो अन्तिम 'सारतत्त्व' है। 'उसने' कहा, "यही है 'वह', मैंने 'उसका' दर्शन कर लिया।''
Verse १४
तस्मादिदन्द्रो नामेदन्द्रो ह वै नाम।तमिदन्द्रं सन्तमिंद्र इत्याचक्षते परोक्षेण।परोक्षप्रिया इव हि देवाः परोक्षप्रिया इव हि देवाः ॥
tasmādidandro nāmedandro ha vai nāma |tamidandraṁ santamiṁdra ityācakṣate parokṣeṇa |parokṣapriyā iva hi devāḥ parokṣapriyā iva hi devāḥ ||
Therefore is He Idandra; for Idandra is the true name of Him. But though He is Idandra, they call Him Indra because of the veil of the Unrevelation; for the gods love the veil of the Unrevelation, yea, verily, the gods love the Unrevelation. तस्मात् - tasmāt - therefore | इदन्द्रः - idandraḥ - he is Idandra | इदन्द्रः ह वै नाम - idandraḥ ha vai nāma - for Idandra is the true name of Him | इदन्द्रम् सन्तम् - idandram santam - but though he is Idandra | तम् - tam - him | परोक्षेण - parokṣeṇa - because of the veil of the Unrevelation | इन्द्रः इति - indraḥ iti - as Indra | आचक्षते - ācakṣate - they call | परोक्षप्रियाः एव हि देवः - parokṣapriyāḥ eva hi devaḥ - for the gods love the veil of the Unrevelation | परोक्षप्रियाः एव हि देवः - parokṣapriyāḥ eva hi devaḥ - for the gods love the veil of the Unrevelation | Being born, He manifested all the beings; for did He speak of (or know) anything else? He realised this very Purusha as Brahman, the most pervasive, thus: "I have realised this".
इसीलिए 'वह' 'इदन्द्र' है; कारण 'उसका' वास्तविक नाम 'इदन्द्र' है। किन्तु यद्यपि 'वह' 'इदन्द्र' है तथापि उसे 'इन्द्र' कहते हैं 'परोक्ष' के भाव से (अप्रकट के आवरण की तरह) क्योंकि देवगण 'परोक्ष' प्रिय होते हैं, सचमुच देवगण अप्रकट को आवरण को पसन्द करते हैं।