Laghustavacarcastavau p289

p289

iti . ahamavidyamānahakāramiti kecit . tat h sauḥ iti bījābhiprāyāpekṣam .
nāpyevaṃphalakatvaṃ sampūrṇabījasyaivāpitu tadekadeśasyāpītyuttarārdhenāha
astu iti . va iti yuṣmacchabdena devyā grahaṇaṃ sarasvatī śabdena vidyāyāḥ vo
yuṣmatsambandhinīṃ sarasvatīmanugato vidyātṛtīyabījagato vāgdevatārthavācako
vā saurityatra sthitaḥ sa auritiśabdo'pi jāḍyāmbuno jāḍyaṃ matimāndyaṃ
tadevāmbu jalaṃ tasya vicchittaye vyupasaṃharaṇāyāstu . na iti śeṣaḥ . kīdṛśa
ityāvṛttyā viśliṣya viśeṣaṇatayā s itipadaṃ vyākhyeyam . asavidyamānaḥ
sakāro yasya sa bījaikadeśamātrasatattva ityarthaḥ . sa evāgniḥ salile saṃniviṣṭa iti
śrutyukteḥ (śvetāśva0 6-15) . aurvo vāḍavāgnirapi
sarasvatīmanugataḥ sarasvatyākhyāyā nadyāḥ samudrāntaḥpraviṣṭāyāḥ samīpe
samudra eva kṣipto'mbu śoṣayati ityupamāśleṣadhvaniḥ .
evamuktabījākṣarasādṛśyena sarasvatyarthaviṣayaketarapadavarṇavṛttiko'pyasau
sārasvataphalakatvaṃ nātikrāmatītyata āha- gauriti . tathā gauriti śabdo giri
sarasvatyāṃ niyataṃ vartate sarasvatīdevatārthavṛttiviṣayakatvānniścayena
tadvācakaḥ . so'pi yogaṃ dhyānādyupāyavidhiṃ vinā siddhidaḥ
sarasvatīprasādātmakasiddhijanako bhavati . yo'gaṃ gakāraṃ vineti vā sa iti
prasiddhaḥ . yadvā auriti śabdaḥ sarasvatyarthavācakaḥ

Some say that [in the verse, "aham"] means "without the letter ha" (a-ha-kāram). That is said in reference to the seed-syllable "hsauḥ". Nor does the full seed-syllable alone produce such a result; rather, a component of it does as well—so he says in the second half of the verse: "May it be so" (astu). "Of you" (vaḥ): by the second-person pronoun the Goddess is meant, and by the word "Sarasvatī" the Vidyā is meant. "Followed by your Sarasvatī" means present in the third seed-syllable of your Vidyā, or signifying the deity of speech; even that word "auḥ" situated in "sauḥ" "may it be for the destruction of the water of dullness"—dullness is slowness of intellect, and that itself is the water; for its cessation, its removal. "For us" (naḥ) is to be supplied. What kind of word? By repetition and separation, the syllable "sa" is to be explained as a qualifier: "a-sa" means that in which the letter "sa" is absent; that is, its true nature is merely a fraction of the seed-syllable. Because the scriptural text states: "He is the fire entered into the waters" (Śvetāśvatara Upaniṣad 6.15), "the submarine fire (aurvaḥ) also follows the river Sarasvatī"—when the river named Sarasvatī enters into the ocean, [the submarine fire] placed in the ocean itself dries up the water; such is the implied meaning through simile and double entendre. In this way, by similarity with the aforementioned seed-syllable, even if its occurrence consists of words and phonemes other than those denoting Sarasvatī, it does not transcend the fruit of eloquence; hence he says: "the word gauḥ" (gauḥ śabdaḥ). Likewise, "the word gauḥ invariably abides in speech (giri) [and] in Sarasvatī," because it denotes her with certainty, having as its object the signification of the deity Sarasvatī. Even that "bestows perfection without yoga"—without the ritual prescription of practices such as meditation, it becomes a generator of perfection consisting of the grace of Sarasvatī. Or "yo'gaṃ": "without the letter ga" (gakāraṃ vinā), it is the well-known "saḥ". Alternatively, the word "auḥ" denotes the deity Sarasvatī.