Camakam, anuvāka 2 — rank, anger, greatness, truth, faith, play
The popular claimSeniority, lordship, anger, wrath — and then truth, faith, the world, play, joy.
The first anuvāka asked for the person. The second asks for the person's place among others, and it is candid about what that includes.
Standing
Jyaiṣṭhyaṁ ca ma ādhipatyaṁ ca me. — Seniority, and lordship. Jyaiṣṭhya — the state of being eldest, the precedence that came with it; ādhipatya — overlordship.
Manyuś ca me bhāmaś ca me. — Anger, and wrath. The Camakam asks for anger. Sāyaṇa reads manyu as the righteous anger that a ruler needs and bhāma as its outward blaze; the text asks for both without qualifying them. A petition that wanted only the pleasant things would not have these two, and the reader should see that the Veda's list did.
Amaś ca me'mbhaś ca me. — Depth, and water. Ama — Sāyaṇa: the unfathomable, the hidden power; ambhas — the waters, which the commentators take as abundance.
Jemā ca me mahimā ca me. — Victory, and greatness. Jemā — the conquering.
Varimā ca me prathimā ca me varṣmā ca me drāghuyā ca me. — Breadth, extent, height, length. Four dimensions of a person's reach, all in the abstract.
Vṛddhaṁ ca me vṛddhiś ca me. — What has grown, and growth.
Truth and the world
Satyaṁ ca me śraddhā ca me. — Truth, and faith. The pair the Upaniṣads will make central is here in a list of things to have.
Jagac ca me dhanaṁ ca me. — The moving world, and wealth. Jagat — what moves, the world as a whole.
Vaśaś ca me tviṣiś ca me. — Control, and brilliance. Vaśa — mastery, the state of having things under one's will; tviṣi — lustre.
Krīḍā ca me modaś ca me. — Play, and joy. Krīḍā — play, sport, the word Vaiṣṇava theology later uses for the god's līlā; here it is asked for by the sacrificer, for himself.
Time
Jātaṁ ca me janiṣyamāṇaṁ ca me. — What is born, and what will be born.
Sūktaṁ ca me sukṛtaṁ ca me. — The good hymn, and the good deed. Sūkta — the well-spoken, a Vedic hymn; sukṛta — the well-done, merit.
Vittaṁ ca me vedyaṁ ca me. — What is found, and what is to be known. Vitta — acquired, and so wealth; vedya — knowable, and so what learning gives.
Bhūtaṁ ca me bhaviṣyac ca me. — The past, and the future.
The road
Sugaṁ ca me supathaṁ ca me. — Easy going, and a good road.
Ṛddhaṁ ca ma ṛddhiś ca me. — What has prospered, and prospering.
Kḷptaṁ ca me kḷptiś ca me. — What is in order, and ordering. Kḷpti — arrangement, fitness; the root of kalpatām, the verb the whole Camakam is understood to carry.
Matiś ca me sumatiś ca me. — Thought, and good thought. The anuvāka ends where the first began, inside the mind.
What the second anuvāka asks
Rank, and what holds rank: anger, victory, breadth, growth. Then truth and faith, the world, wealth, control, brilliance — and play. Then time in both directions and the road through it. The list does not separate the moral from the material; satya and dhana are two clauses apart, and krīḍā is asked for as plainly as jyaiṣṭhya.
The chant
Chanters know the second anuvāka by jyaiṣṭhyaṁ ca ma ādhipatyaṁ ca me at its head and matiś ca me sumatiś ca me at its foot, and in the Ekādaśinī it follows the second full Namakam. The ca me falls on the same pitch throughout; the nouns carry the accents, and a listener with the text in hand can follow the walk from rank to thought.
What this page does not say
It does not soften manyu and bhāma into something other than anger and wrath, which is what the words mean, and it does not claim the list is a hierarchy. It opens the thirty-nine items so that a chanter who has said them at speed can see that the Veda asked for anger, truth and play in the same breath.
Source — Taittiriya Samhita 4.7.2 (Camakam, second anuvaka), Krishna Yajurveda; Sayana's bhashya on the Taittiriya; Bhattabhaskara's commentary on the Camakam
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