तृतीयोऽनुवाकः / Anuvakam 3

Explanation Like in the second Anuvakam, here in the third Anuvakam also, Parameswara is worshipped as the Supreme Lord in the first eight Yajurmnatras. For the term ‘Aavyaadhininam pataye’ meaning the lord of valorous armies, the two adjectives ‘sahamanaya’ and ‘nivyadhine’ explain the reason. Is it not natural that Parameswara, who subdues and rules over all and strikes the enemies, is the lord of valorous armies? Though he is the head of valorous armies and strikes the enemies, when it comes to his devotees, he ignores their faults and bestows his grace; this is conveyed by the adjective ‘sahamanaya’.

Explanation Parameswara, the lord of all, is also the lord of thieves. That does not cause any blemish to him. Sri Parameswara pervades the bodies of persons like thieves in the form of Jiva and Easwara. Of them, it is the form of Jivatma of thieves, which is reviled in Sastras. That the all-pervasive Paramatma also pervades the bodies of thieves is what is conveyed through descriptions like ‘Sthenaanam pataye’ etc. The import is that mediation on Parameswara in that manner also leads to accrual of merit.

Alternatively, the import could be that Parameswara, who is kind to devotees, being the lord of thieves also, rids them of their sins and protects them, if they surrender to him.

This should not be interpreted to mean that Parameswara is omnipotent and hence is also the best of thieves and steals others’ property.

Explanation In the previous mantra, the term ‘nishanga’ was interpreted to mean sword. Here the term ‘nishanga’ has been interpreted as arrow held in hand for stringing in the bow. Another meaning based on the etymology नितरां+ सङ्गी = तस्मै, very kind to devotees, has also been given. But in the context of तस्कराणां पतये, this meaning does not seem appropriate.

Explanation One who comes from outside and steals at night without anybody knowing it is ‘Sthena:’. One who is with the master and yet steals any time, either in day or at night, with nobody knowing it is ‘Sthayu’. वञ्चन्- One who is confidante of the master, but cheats and steals some things at some times. परिवञ्चन्- One who cheats in all matters and at all times.

Explanation One who protects himself with protective gear and desires to harm others can only be the head of thieves. Hence सृकाविभ्यः and जिघांसद्भ्यः are both adjectives to मुष्णतां पतये . As this is Veda, the singular is interpreted as plural.

Explanation कुलुञ्चानां- Those who rob houses, fields etc. are of two kinds: those who are in villages, wear headgear etc. like villagers and steal houses, fields etc. of the poor; and, those who live in forests etc. and rob houses, fields etc.

Explanation In the 21 mantras starting from ‘Namo Hiranyabaahave’ upto the previous mantra (No.8), it was mentioned that Parameswara is the lord of the entire universe. From this mantra onwards, the Rishi describes him as being in the forms of many objects and pays obeisance to him. This establishes the quality of Parameswara being the soul of all. Many of the forms of Parameswara are terrible too. They are now worshipped with expression of obeisance two times, at the beginning and end of the mantra and addressed directly, using ‘va:’ (to you).