2.

1 yuïjänaù pra'thamaà manas'

tattväya' savitä dhiyaù'
agnià jyotir nicä'yya
påthivyä adhy äbha'vat

First may the inspirer of intelligence build up upon the earth the fire
altar of spiritual light. May He thus engage our minds, directing tùem
toward self-realization.

(~VS 11.1 c: angner [agnim]/ d: adhyäbharat [adhyäbhavat])

2.2 yuktena mana'sä vayaà

devasya' savituù save
suvargeyäya çaktyä

With minds fixed in devotion, we engage in sacrifice to the effulgent

Lord, our inspirer. We worship Him to the extent of our capacity so that
we may attain His kingdom.

(~VS 11.2 c: suvargyäya [suvargeyäya])

2.3 yuktväya' mana'sä devän

suvar'-yato dhiyä divam'
båhaj jyotiù' kariñyataù
sa'vitä prasu'väti tän

We also turn our minds with devotion to the divine souls who have
attained the transcendental kingdom of the Lord. We concentrate our
meditation on Him, the brilliant light of infinite transcendence. The
inspirer of all, He especially inspires the great souls.

(~VS 11.3 yuktväya savitä devän/ svar-yato dhiyä divam)

2.4 yuïjate mana' uta yu'ïjate dhiyo

viprä vipra'sya båhato vi'paçcitaù'
vi hoträ' dadhe vayunä-vid eka
in mahé-devasya' savituù pari'ñöutiù

Self-realized sages fully engage their minds in meditation on the

Supreme Absolute, the omniscient Lord. Indeed, only a person who has
true knowledge of the Lord of the universe and inspirer of all can
properly praise Him through the mantras of sacrifice.

( = VS 11.4)
2.5 yuje väà brahma' pürvyaà namo'bhir
viçloka' etu pathyeva süreù
çåëvantu viçve' amåta'sya puträ
ä ye dhämä'ni divyäni tasthuù

O sons of the immortal, who dwell in His effulgent abode, please hear
my prayer. I offer this with humble obeisances to the Supreme, the
predecessor of all of you, hoping to achieve union with Him. May my
sincere prayer reach Him. May it be suitable as are the prayers of the
pure devotees.

( = VS 11.5)

4.1 yaù eko ‘varëo bahudhä çakti-yogäd

varëän anekän nihitärtho dadhäti
vi caiti cänte viçvam ädau sa devaù
sa no buddhyä çubhayä saàyunaktu

Without material form, He produces many varied forms. Thus he

expresses His inner intentions in the beginning of creation through the
agency of His personal energies. In the end He dismantles everything
again. May that effulgent Lord bestow on us good intelligence.

4.2 tad evägnis tad ä'dityas

tad väyus tad u' candramäù'
tad eva çukraà tad brahma
tad äpas tat prajäpa'tiù

He is the gods of fire, the sun, wind, moon, stars, Vedic sound, water
and the Universal Form.

(~ VS 32.1 (d) tä äpaù sa prajäpatiù)

4.3 tvaà stré tvaà pumän asi

tvaà kumära uta vä kumäré
tvaà jérëo daëòena vaïcasi
tvaà jäto bhavasi viçvato-mukhaù

You are a woman, a man, a young boy, a young girl. You are an old
man walking with a cane. You are newborn Brahmä, Your faces turned
in each direction.
4.4 nélaù pataìgo harito lohitäkñas
taöid-garbha åtavaù samudräù
anädi-mat tvaà vibhutvena vartase
yato jätäni bhuvanäni viçvä

You are a blue bee, a green parrot, a red-eyed cuckoo. You are a cloud,
the womb of lightning. You are the seasons and the oceans. You have
no beginning, and by Your opulences You manifest Your presence. From
You were born all the worlds.

4.5 ajäm ekäà lohita-çukla-kåñëäà

bahvéù prajäù såjamänäà sarüpäù
ajo hy eko juñamäëo 'nu çete
jahäty enäà bhukta-bhogäm ajo 'nyaù

There is one eternal female who gives birth to many children--red,

white and black--all resembling herself. One eternal male lies beside
her trying to enjoy her, while another eternal male leaves her aside as
already enjoyed.

4.6 dvä su'parëä sayujä sakhä'yäù

samänaà våkñaà pari'ñasvajäte
tayor' anyaù pippa'laà svädv atty
an'açnann anyo abhicäkaçéti

Two companion birds, constant friends, live together in the same tree.
One of them considers the tree’s pippala berries sweet and tries to eat
them. The other does not eat, but simply observes.

(RV 1.164.20, AV 9.9.20

Muëòaka Up. 3.1.1, Näräyaëottara-täpané 1.1, Bhava-santaraëa 2.2
Bhäg. echo ^11.11.6)

suparëäv etau sadåçau sakhäyau

yadåcchayaitau kåta-néòau ca våkñe
ekas tayoù khädati pippalännam
anyo niranno ’pi balena bhüyän
By chance, two birds have made a nest together in the
same tree. The two birds are friends and are of a similar
nature. One of them, however, is eating the fruits of the
tree, whereas the other, who does not eat the fruits, is in
a superior position due to His potency.
4.7 samäne våkñe puruño nimagno
anéçayä çocati muhyamänaù
juñöaà yadä paçyaty anyam éçam
asya mahimänam iti véta-çokaù

As long as the living entity remains entangled in this shared tree, he

helplessly suffers and is confused. But when He notices the other one
in the tree, the self-satisfied Lord, the living entity achieves his own
glory. Then he is freed from lamentation.

(Muëòaka Up. 3.1.2

Bhäg. echo ^11.11.7)

ätmänam anyaà ca sa veda vidvän

apippalädo na tu pippalädaù
yo ’vidyayä yuk sa tu nitya-baddho
vidyä-mayo yaù sa tu nitya-muktaù
The bird who does not eat the fruits of the tree is the
Supreme Personality of Godhead, who by His
omniscience perfectly understands His own position and
that of the conditioned living entity, represented by the
eating bird. That living entity, on the other hand, does
not understand himself or the Lord. He is covered by
ignorance and is thus called eternally conditioned,
whereas the Personality of Godhead, being full of perfect
knowledge, is eternally liberated.
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