Shri Rudram 2.3

[Anand Hudli]

[Previous posts can be retrieved by searching for "Rudram" in the subject
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  The Rishi of the second anuvAka is "maNDUka", the meter mahAgAyatrI
  and the deity Rudra, as per the commentary of BhaTTa bhAskara.

  tR^itIyaM yajuH
  ---------------


  namaH saspiJNjarAya tvishhImate pathInAM pataye namaH || 3 ||


  Obeisances to Rudra who is yellow and red colored (golden colored),
  (saspiJNjarAya), who is radiant, (tvishhImate), and who is the Lord
  of the paths (pathInAM pataye).


  sAyaNAchArya's commentary:
  --------------------------

  saspishabdo bAlatR^iNavAchI | pItaraktaH saMkIrNavarNaH
  piJNjaraH | bAlatR^iNavatpiJNjaraH saspiJNjaraH | pR^ishhodarA-
  ditvAtsAdhuH | sa cha tvishhImAndIptimAMstathAvidharudramUrtaye
  namo .astu | pathInAM shAstroktadaxiNottaratR^itIyamArgANAM
  patiH pAlako yo rudrastasmai rudrAya namo .astu |

  The word "saspi" expresses (the meaning) of newly-grown grass.
  The combination of yellow and red colors is "piJNjara." (Rudra )
  is "saspiJNjara" (because He is) of "piJNjara" (or golden) color like
  the newly-grown grass. (The word "saspiJNjara" is formed in accordance
  with the PANini sUtra 6.3.109. See note below on this.) (That Rudra)
  is also radiant. May our salutations be to such a form of Rudra.
  May our salutations be to the Lord and protector of the Northern way,
  Southern way, and the third way that are mentioned in the shAstras.


 Notes:

 1) If the word "saspiJNjara" is the conjunction of "saspi" and
    "piJNjara", then should not the conjunction rather be
    "saspipiJNjara"? No. The usage of "saspiJNjara" is similar to
    "pR^ishhodara." The latter word is formed thus :
       pR^ishhat.h + udara
   But then the "t.h" is dropped in joining the two words and the
   result becomes "pR^ishhodara", not pR^ishhadudara. The formation
   of words such as pR^ishhodara is explained by pANini's grammar.

  || pR^ishhodarAdIni yathopadishhTam.h || pANini sUtra - 6.3.109

 bhaTToji dIxita writes in his famous siddhAnta-kaumudI:

 pR^ishhodaraprakArANi shishhTairyathochchAritAni
 tathaiva sAdhUni syuH | pR^ishhataH udaraM
 pR^ishhodaram.h | talopaH | vArivAhako balAhakaH |

 pUrvapadasya baH uttarapadAdeshcha latvam.h |

 bhavedvarNAgamAddhaMsaH siMho varNaviparyayAt.h |
 gUDhotmA varNavikR^itervarNanAshAtpR^ishhodaram.h |

 The omission, augmentation, and mutation of letters that are seen
 in pR^ishhodara, etc., are valid, as they are taught by the usage of
 the sages.

 pr^ishhataH udaraM pR^ishhodaram.h | Here we have the omission of
 d.h. vAri + vAhakaH becomes balAhakaH. Here the first word (vAri) is
 replaced by "ba" and the beginning of the second word (vAhaka) is
 replaced by "la."

 The word haMsa is formed by the addition of a letter, the letter siMha
 is formed by the transposition of letters, the word gUDhotmA is formed
 by the mutation of letters, and the word pR^ishhodara if formed by the
 destruction of letters.

 [han.h + sak.h + ach.h = haMsaH
 From the root, hiMs.h is formed siMha, by the PachAdi ach.h. The letters
 ha and sa are transposed.]

 2) Another interpretation of the word "saspiJNjara" comes from
    bhaTTa-bhAskara.

    saspiMtikAprabhR^itayo yaGYadruhasteshAM jarayitA nAshayitA
    saspiJNjaraH | yaGyaghAtakaraxojarayitre |

    (Rudra is) saspiJNjara because He is the destroyer of the enemies of
    YaGYa such as saspiMtikA, etc. (Salutations to Him) who is the
    destroyer of the demons who destroy yaGYas.


 Anand

--
bhava shankara deshikame sharaNam

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