Thread by @DefiledGod

-- JyeShTha Samans --

As an appendix to this, here are the 3 sAmans revered as the "jyeShTha sAmans" with translation+

https://twitter.com/DefiledGod/status/1323542365546541057?s=19

I produce the Rtanidhana sAman first,

mUrdhAnaM divo aratiM pRRithivyA vaishvAnaraM RRita A jAtamaghnim | kaviM samrAjamatithiM janAnAmAsannA pAtraM janayanta devAH |+

[He who is at the crest of the supreme abode (para), the mover (regulator) of samsAra (vyUha), who is the ruler of all (antaryAmin), the one born of his true resolve (vibhava), who leads those who practice yoga on him (archa). …]+

[…The devotees (devAh) make manifest by prayers, one who sees dharmas beyond ordinary perception, who rules over all dharmas, moves seeking his devotees, a vessel of many openings]+

"Vessel" means he is full of kalyANa-guNAs. "Mouths" means "Openings" = ways of approach+

The greatness of Brahman is proclaimed. His five forms are described (para, vyUha, vibhava, antaryAmi, archa). In the second part of the mantra, “dharma” refers to means. He sees all dharmas, he himself is the supreme dharma…+

He is the supreme means as he moves seeking his devotees, who attain him who is a vessel filled with kalyANa guNAs, with many “mouths” – ie, many openings or ways to attain him. He can be easily attained as there are many means

He manifests through the prayers of his devotees+

Quoting viShNu purANa,

Stuto’ham yat tvaya purvam putrArthinya tadadya te  | saphalam devi! Sa’njaatam jaato’ham yat tavo’daraat  ||

"devakI! You praised me before, desirous of having me as Your son. Your prayers have been fruitful today as I have taken birth out of your womb"+

He assumes Para form as a response to the prayers of the liberated, vyUha to the prayers of devAs, antaryAmin to the prayers of lakShmi (who instigates him to start creation), vibhava to prayers of devakI, etc and archa to the prayers of everybody in these groups+

Thus, by this sAman, brahmA proved to the personified Vedas he understood the greatness of Brahman (paratva).

Now, the next is the InidhAna sAman+

tvAM vishve amRRita jAyamAnaM shishuM na devA abhi saM navante | tava kratubhiramRRitatvamAyan vaishvAnara yat pitroradIdeH ||+

[The devotees rejoice at you, the undecaying nectar, being born in this world, as one controlled by his devotees like a child. By your actions, they become unassailable by samsAra (amrta), when you, Ruler of your devotees, destroy their sins which are the cause of birth.]+

"ShiShu" - This corresponds to “sammitaH” nAma in sahasranAma. A shiShu has no rights and is controlled by its’ parents. Similarly, the Lord, acts as though he is dependent and controlled by his devotees during his avatArAs+

By meditating on this quality of Brahman through this sAman (soulabhya and soushIlya), prajApati enhanced his love of Brahman and this in turn motivated him to engage the Vedas in works dedicated to this Brahman+

The last sAman is the trinidhana,
nābhiṃ yajñānāṃ sadanaṃ rayīṇāṃ mahāmāhāvamabhisaṃ navanta |vaiśvānaraṃ rathyamadhvarāṇāṃ yajñasya ketuṃ janayanta devāḥ ||+

[They praise he who is at the center of all worship as the means, abode of objects of desire, great vessel (of auspicious attributes). Devotees make manifest by prayers, Ruler of all, vehicle who carries yogIs steady in contemplation of him, who is the head (object) of worship]+

By this sAman, prajApati understood he is the means and end for all desires, and is himself is the greatest end. +

Since these 3 sAmans were used by brahmA to highlight - 1) paratva of Brahman, 2) his soushIlya/soulabhya, 3) his upAyatva and upeyatva - they are the most excellent of sAmans.

Concluded.//