अथ कस्मादुच्यते ज्वलन्तमिति । यस्मात्स्वमहिम्ना सर्वांल्लोकान्सर्वान्देवान्सर्वानात्मनः सर्वाणि भूतानि स्वतेजसा ज्वलति ज्वालयति ज्वाल्यते ज्वालयते । सविता प्रसविता दीप्तो दीपयन्दीप्यमानः ज्वलञ्ज्वलिता तपन्वितपन्त्संतपन्रोचनो रोचमानः शोभनः शोभमानः कल्याणस्तस्मादुच्यते ज्वलन्तमिति
atha kasmāducyate jvalantamiti | yasmātsvamahimnā sarvāṃllokānsarvāndevānsarvānātmanaḥ sarvāṇi bhūtāni svatejasā jvalati jvālayati jvālyate jvālayate | savitā prasavitā dīpto dīpayandīpyamānaḥ jvalañjvalitā tapanvitapantsaṃtapanrocano rocamānaḥ śobhanaḥ śobhamānaḥ kalyāṇastasmāducyate jvalantamiti
“And why is he called ‘jvalanta’?” — “Because with his own heat he blazes over all worlds, all gods and all beings, and kindles, and is kindled: the impeller, the begetter, the lit, the kindling and the catching fire, the blazing and the inflaming, the scorching, the searing, the consuming, the luminous and the light-making, the beautiful and the resplendent, the gracious. Therefore he is called ‘jvalanta’.”
16905f4564cc · 发布于 2026年7月29日 04:39:50 UTC
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The fourth word is jvalanta, “the blazing” — and its explanation consists of participles alone.
Fifteen words in a row, and almost all in pairs: kindling and catching fire, scorching and searing, luminous and light-making, beautiful and resplendent.
This list is no empty eloquence. The pairs are built alike: active and passive. He both kindles and is kindled.
Here is the thought. Fire is never by halves: what burns, itself is burning. Hence He who inflames the worlds is called blazing — not above them, but together with them.
Note the first two words: savitā prasavitā — “the impeller, the begetter”. Savitṛ is the name of the sun in its impelling action; to it the Gāyatrī is addressed.
And the last three: śobhanaḥ śobhamānaḥ kalyāṇaḥ — “beautiful, resplendent, gracious”.
A row begun with heat and burning ends with beauty and good. This is the same turn as in the mantra itself, where amid the dread names stands bhadra, “the good”.