The Crest-Jewel of Siddhantas

'Quickly' drak. 'Speech' giram. May he 'reveal' vyanaktu, meaning may he grant it. But, if the power of the Sun is never absent, then there is no object for him to grant, and due to the rule of nature, the prayer for speech is meaningless. This is incorrect. Otherwise, in the absence of the form of word-usage, how can the start of the work be explained? To this, he says: 'a good statement' sūktim, meaning one accompanied by good logic. Thus, if a statement accompanied by logic flashes forth during the composition of the work, then the work comes into being, and not by speech alone. Therefore, the specific prayer for speech is appropriate. By this, the argument that the prayer is impossible due to the lack of speech—because speech depends on the usage of words—is refuted. He clarifies his fame as having flashing speech. 'Where' yatra. In which Sun, the Lord of the world, when he rises to protect this visible world and the three worlds, and to awaken it as if it had risen from sleep in the night, the sacrifices rtavah, such as the Jyotistoma, begin. The intent is that night is not forbidden for the beginning of sacrifices. The rule for that is on the day of the sunrise.

The traditionalists, however, say that in whatever land and at whatever time the sun rises, at that very time the sacrifices like the full and new moon rituals begin, because of the statement: 'He offers when the sun has risen.' Although by saying 'he offers', it is meant that the Agnihotra and others happen at sunrise, still, because the Homa is referred to by the word 'season', and because the sacrifice yaga—the abandonment of substance directed toward a deity—is present there, the plural 'seasons' is used to imply a multitude of performers, as many are seen performing the Agnihotra. And it should not be said that the Agnihotra and others happen even before sunrise, because of the statement: 'He offers when the sun has not risen.' How can that be said? It is not so. Because the instruction is given at the time of the immediate antecedent of sunrise, which is dependent on sunrise, and because the method of offering at sunrise is accepted, there is no fault. For this reason, the gods, such as Indra and the thousand-sacrificed, play in the heavens svarga because they enjoy the portions of the sacrifice. And it should not be said that the meaning is already understood by the etymology that 'gods' devah are those who 'play' divyanti. Because when specific words are used in the presence of words indicating the object of qualification, they refer only to the qualified object, and because established usage overrides etymology. By this, it is shown that when the Jyotistoma and other sacrifices are performed, the gods are satisfied by the presence of the fire and others who consume the sacrificial portions. Thus, it is shown indirectly that the three worlds cannot exist without the rising of the sun. But, how can he be capable of granting what is desired? To this, he says: 'Worshipped by the gods' girvana-vanda, meaning he is to be worshipped by the divine. That is stated by Varahamihira in the Svalpajataka regarding the necessity of a benediction.