The Institutes of Vishnu — SBE Vol. 7 (trans. Julius Jolly, 1880)
English·1879–1910·trans. Julius Jolly·261 passages
The text · part 10 of 13
7. There are (the following) stanzas in regard to this subject :
8. ‘He who bestows (upon a pious Brahmava) the skin of a black antelope, together with the hoofs and horns, after having covered it with seeds of sesamum and garments, and adorned it with all sorts of jewels:
g. ‘That man doubtless obtains the same reward as if he were to bestow the whole earth on him, bordered as it is on every side (by the oceans), together with the eceans and caverns, and with rocks, groves, and forests.
10. ‘He who places sesamum, gold, honey, and butter on the skin of a black antelope and gives the whole to a Brahmama, annihilates the consequences of all his own evil actions.’
LXXXVIII.
1. Acow in the act of bringing forth a young one is (comparable to) the earth.
2. By bestowing such a cow upon a Brahmamza, after having decked her with ornaments, he obtains the same reward as if he were to bestow the earth (upon him).
6. 1See LXVIII, 6, note. LXXXVIII. 1. Y. I, 207.— 4. Y. I, 206.
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3. There is a stanza in regard to this subject:
4. ‘One who full of faith and with intense application of mind gives away a pregnant cow, enters heaven for as many Yugas (or ages of the world) as that cow and her calf together have hairs on their bodies.’
LXX XIX.
1. The month Karttika is sacred to the god Agni.
2. Agni is the first of all gods.
3. Therefore is that man purified from every sin committed during the past year, who persists during the month Karttika in bathing (daily) out of the village, in muttering the GAyatri, and in taking a single meal each day, consisting of food fit for oblations.
4. He who bathes (at the prescribed time, early in the morning) constantly, during the whole month K4rttika, who keeps his organs of sense under control, who mutters (the G4yatrt), who eats food fit for oblations only, and who governs his passions, is purified from every sin.
XC,
1. If on the fifteenth of the bright half of the month MArgasirsha the moon enters the lunar asterism Mrzgasiras, he must give at the time when the moon rises (a vessel with) a golden centre, containing a Prastha of ground salt, to a Bréhmama.
2. By (performing) this rite he obtains beauty and good fortune in a future birth.
XC. 3, 5. Apast. II, 8, 18, 19; Il, 8,19, 1.—7. M. IV, 232.
1. One Prastha = sixteen Palas. (Nand.)
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2. By (performing) this rite he obtains beauty and good fortune in a future birth.
XC. 3, 5. Apast. II, 8, 18, 19; Il, 8,19, 1.—7. M. IV, 232.
1. One Prastha = sixteen Palas. (Nand.)
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3. If on the full moon day of the month Pausha the moon enters the lunar asterism Pushya, he must rub over his body with a dough prepared with white mustard-seeds, anoint himself with a kumbha? of clarified butter made of cow-milk, wash himself with (water and with) all sorts of medicinal herbs, all sorts of perfumes, and all sorts of seeds, wash (an image of) Bhagavat Vasudeva (Vishzu) with clarified butter, and worship him with perfumes, flowers, incense, with a lamp, with eatables, and the like ?, offer an oblation in the fire with Mantras tending to the praise of Vishvu (such as Rig-veda I, 22, 17, and others), Mantras tending to the praise of Indra (such as Rig-veda VI, 47, 11, and others), Mantras tending to the praise of Brzhaspati (such as Rigveda II, 23, 15, and others, and with one Mantra tending to the praise of Agni Svish¢akrzt), and cause three Brahmazas to pronounce the benediction, after having bestowed clarified butter and gold upon them °.
4. To the priest (who has performed the burntoblation for him) he must give a pair of garments.
5. By (performing) this rite he obtains prosperity (pushyate) 3.
6. If on the full moon day in the month Magha the moon enters the lunar asterism Magha and he performs a Sraddha with sesamum on that day, he is purified.
3. 1 See V, 12, note. —?‘ And the like’ means ‘betel.’ (Nand.) — 5 The rite described in this Sftra appears to be identical with the ceremony called YugAdya, ‘the beginning of the present age of the world,’ in later works. See Wilson, On the Religious Festivals of the Hindus, in the Royal Asiatic Society’s Journal, IX, 89.
5.1 This is a play upon words. See LXXVIII, 8, note, and below, Sfitra 9; XCII, 14, &c.
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7. If on the full moon day in the month Phdlguna the moon enters the lunar asterism Uttaraphalguni, and he gives on that day a bedstead, quite complete and covered with good rugs, to a Brahmama, he obtains an amiable, handsome, and wealthy wife.
8. A woman who does the same, (obtains) a husband (possessing those qualities).
g. If on the full moon day of the month Xaitra the moon enters the lunar asterism itr4, and he gives a variegated (Aitra) garment (to a Brahmaza) on that day, he obtains good fortune.
10. If on the full moon day of the month Vaisdkha the moon enters the lunar asterism Visékh4, and he feeds on that day seven Brahmazas with sesamum mixed with honey, in order to please king Dharma, he is purified from his sins.
11. If on the full moon day of the month
10. If on the full moon day of the month Vaisdkha the moon enters the lunar asterism Visékh4, and he feeds on that day seven Brahmazas with sesamum mixed with honey, in order to please king Dharma, he is purified from his sins.
11. If on the full moon day of the month
Gyaish¢ha the moon enters the lunar asterism Gyesh¢h4 and he gives on that day an umbrella and a pair of shoes (to a Brahmaza), he becomes possessed of many cows. _ 12. If on the full moon day of the month Ash4aha the moon is seen in conjunction with the lunar asterism Uttarash4a@/4 and he gives food and drink (to a Brahmaza) on that day, he renders (the satisfaction effected by) them imperishable.
13. If on the full moon day of the month Sravaza the moon is seen in conjunction with the lunar asterism Sravaza and he gives a milch cow covered with two garments, together with food (to a Brahmama), he attains heaven.
14. If on the full moon day of the month Praush-
7. Susamskrrta, ‘quite complete,’ means ‘ provided with curtains and the like.’ (Nand.)
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thapada (or Bhadrapada) the moon is seen in conjunction with the lunar asterism Uttaraprosh¢hapada (or Uttarabhddrapada), and he gives a cow (to a Brahmaa) on that day, he is cleansed from every sin.
15. If on the full moon day of the month Asvayuga (or Asvina) the moon is seen in conjunction with the lunar asterism Asvint, and he gives a vessel filled with clarified butter, and gold (to a Brahmaza) on that day, he obtains an excellent digestive faculty.
16. If on the full moon day of the month K4rttika the moon enters the lunar asterism Kvtttiké, and he bestows on that day, at the time of moonrise, upon a Brahmama, a white bull, or one of a different colour, together with all sorts of grains, all sorts of jewels, and all sorts of perfumes, after having lighted lamps on both sides (of the bull), he will meet with no danger on perilous roads.
17. If on the third day of the bright half of the month Vaisakha he worships, after having fasted, Vasudeva (Vishzu) with (one thousand and eight, or one hundred) unbroken grains (of barley, while muttering the Mantra, Om namo bhagavate vdsudevaya'), and offers up the same in fire, and gives them (to a Brahmavza), he is purified from every sin.
18. And whatever he gives on that day becomes imperishable.
19. If on the twelfth day of the dark half following on the full moon day of the month Pausha, he washes himself, after having kept a fast, with sesamum-seeds, gives water mixed with sesamum
17. 'See XLIX, 1, note.
19. This is evidently the ceremony which is called Shastiladana
el
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(to the manes), worships Vasudeva with sesamum, offers up (part of) the same in fire, gives to Brahmazas of it, and eats (the remainder himself) he is purified from his sins.
'See XLIX, 1, note. 19. This is evidently the ceremony which is called Shastiladana
el
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(to the manes), worships Vasudeva with sesamum, offers up (part of) the same in fire, gives to Brahmazas of it, and eats (the remainder himself) he is purified from his sins.
20. (If) on the twelfth day of the dark half following on the full moon day of the month MAgha, (the moon enters Sravaza), he must keep a fast till the moon has entered that asterism, and place two lamps with two large wicks near (an image of ) Vasudeva ;
21. Placing on the right hand (of the image of Vasudeva, and kindling, a lamp) containing one hundred and eight Palas of clarified butter, with an entire piece of cloth (together with the fringes) dyed with saffron (as wick) in it;
22. (And placing) on its left, (and kindling, a lamp) containing one hundred and eight Palas of sesamum oil, with an entire piece of white cloth (as wick) in it.
23. He who has performed this rite obtains exquisite happiness, in whatever kingdom, in whatever province, and in whatever race he may be born again.
24. He who gives daily during the whole month Asvina clarified butter to Brahmazas, in order to please the two Asvins, obtains beauty.
25. He who feeds daily during that month (three) Brahmazas with (milk and other) bovine productions, obtains a kingdom.
26. He who feeds on the Revatt day of every month (three) Brahmazas with rice boiled in milk in later works; see Wilson loc. cit. The name of the latter is derived from the fact that it consists, precisely like the ceremony described in the present Sfitra, of six acts, in all of which Tila, i.e. sesamum-seeds, forms an essential ingredient.
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with sugar and mixed with honey and _ clarified butter, in order to please (the goddess) Revati, obtains beauty.
27. He who daily throughout the month Mégha offers sesamum-seeds in fire and feeds (three) Brahmazas with sour rice-gruel mixed with clarified butter, obtains an excellent digestive power.
28. He who bathes in a river and worships king Dharma on the fourteenth of both halves of every month, is purified from every sin.
29. One desirous of obtaining the manifold advantages attending an eclipse of the sun or moon must constantly bathe in the mornings during the two months M4gha and PhAlguna.
XCI.
1. The digger of a well has (the consequences of ) the half of his evil acts taken from him as soon as the water comes forth from it.
2. A digger of pools is for ever freed from thirst, and attains the world of Varuza.
3. A giver of water shall never suffer from thirst (in heaven, for a hundred Yugas or ages of the world).
4. He who plants trees will have those trees for his sons in a future existence.
5. A giver of trees gladdens the gods by (offering up) their blossoms to them.
6. (He gladdens) his guests by (giving) their fruits to them;
7. (He gladdens) travellers with their shade ;
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5. A giver of trees gladdens the gods by (offering up) their blossoms to them.
6. (He gladdens) his guests by (giving) their fruits to them;
7. (He gladdens) travellers with their shade ;
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8. (He gladdens) the manes with the water (trickling down from their leaves) when it rains.
g. A maker of dikes attains heaven.
10. A builder of temples enters the dwellingplace of that deity to whom he has erected a temple.
11. He who causes (a temple erected by another) to be whitewashed acquires brilliant fame.
12. He who causes (such a temple) to be painted with (a different) colour (such as blue, yellow, and others) attains the world of the Gandharvas.
13. By giving flowers he becomes fortunate.
14. By giving ointments he acquires renown.
15. By giving a lamp he obtains an excellent eyesight and exquisite happiness.
16. By giving food he obtains strength.
17. By removing the remains of an offering to a deity he obtains the same reward as for giving a cow.
18. The same reward is also obtained by scouring a temple, by smearing it (with cow-dung and the like), by removing the leavings of the food of a Brahmaza, by washing his feet, and by nursing him when sick.
19. He who consecrates anew a well, or a park, or a pool, or a temple (when they have been soiled) obtains the same reward as he who first made them.
XCII.
1. Protecting (one attacked by robbers, or by tigers, or otherwise in danger) is more meritorious than any (other) gift.
XCII. 1, 2, M. IV, 232; Y. I, 211. — 3. M. IV, 230.— 5. M.
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2. By doing so he obtains that place of abode (after death) which he desires himself.
3. By giving land he obtains the same (heavenly reward).
4. By giving land to the extent of a bull’s hide only he is purified from every sin.
5. By giving a cow he attains heaven.
6. A giver of ten milch cows (obtains) the mansion of cows (after death).
7. A giver of a hundred milch cows enters the mansions of Brahman (after death).
8. He who gives (a milch cow) with gilt horns, with hoofs covered with silver, with a tail wound with a string of pearls, with a milk-pail of white copper, and with a cover of cloth, shall reside in heaven for as many years as the cow has hairs on her body ;
9. Particularly, if it is a brown cow.
10. He who has given a tamed bull is (equal in virtue to) a giver of ten milch cows.
IV, 231; Y. I, 208. — 8, 9. Y. I, 204, 205. — 10. Y.I, 210. — 10-12. M. IV, 231.— 12, 13. Y. I, 210. — 13, 14. M. IV, 230. — 19, 20. M. IV, 232; Y.I, 211. — 21-23. M. IV, 229, 232. — a1. Y. I, 210.— 27. M. IV, 232; Y.I, 211.— 28-32. Y. I, 211.— 31. M. IV, 230.
4. Nand. defines ‘a bull’s hide’ as a measure of surface 300 Hastas (see X, 2, note) long by ten Hastas broad. See, however, V, 183.
— 13, 14. M. IV, 230. — 19, 20. M. IV, 232; Y.I, 211. — 21-23. M. IV, 229, 232. — a1. Y. I, 210.— 27. M. IV, 232; Y.I, 211.— 28-32. Y. I, 211.— 31. M. IV, 230.
4. Nand. defines ‘a bull’s hide’ as a measure of surface 300 Hastas (see X, 2, note) long by ten Hastas broad. See, however, V, 183.
8. According to a Smriti quoted by Nand., the gold upon the horns of the cow shall weigh ten Suvarzas, the silver on her hoofs ten Palas, the white copper of which the milk-pail is made fifty Palas, and she shall have copper on her back, which must also weigh fifty Palas.
g. ‘The meaning is, that a brown cow sends even his ancestors as far as'the seventh degree to heaven, as Yagiiavalkya (I, 205) says.’ (Nand.)
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11. The giver of a horse attains the mansion of Sarya (the sun-god).
12. The giver of a garment (attains) the mansion of Kandra (the god of the moon).
13. By giving gold (he attains) the mansion of Agni (the god of fire).
14. By giving silver (rdpya, he obtains) beauty ({rQipa). .
15. By giving dishes (patra) made of (gold or silver or other) metal he renders himself worthy (patra) to obtain everything he may desire.
16. By giving clarified butter, honey, or oil (he acquires) freedom from disease ;
17. The same by giving (boiled or otherwise dressed) drugs.
18. By giving salt (lavaa, he obtains) personal charms (lAvavya).
19. By giving grain (produced in the rainy season, such as Sy4m4ka grain, he acquires) satiation ;
20. The same (effect is obtained) by giving grain (produced in winter or spring, such as wild turmeric or wheat).
21. A giver of food (obtains) all the rewards (enumerated above).
22. By giving grain (of any of the kinds not mentioned before, such as Kulattha or Kodrava grain, he obtains) good fortune.
23. A giver of sesamum (obtains) such offspring as he desires.
24. A giver of fuel (obtains) an excellent digestive power ;
25. And he obtains victory in every fight.
26. By giving a seat (he obtains) high rank.
27. By giving a bed (of the kind declared above,
[7] T
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XC, 7, he procures) a wife (possessed of the qualities mentioned above).
28. By giving a pair of shoes (he obtains) a carriage yoked with mules.
29. By giving an umbrella (he attains) heaven.
30. By giving a fan or a chowrie (he obtains) prosperity in travelling.
31. By giving a house (he receives) the post of governor of a town.
32. Whatever a man is most fond of in this world (himself) and what his family like best, all that he must bestow upon a virtuous (Brahmaza), if he wishes it to become imperishable.
XCITI.
1. What is given to another than a Brahmaza produces the same fruit in the world to come.
2. (What is given) to one who calls himself a Brdéhmaza (because he was born and initiated as such, but who does not perform his daily duties) produces twice the same fruit.
3. (What is given) to one who has studied the main portions of the Veda produces a thousand times the same fruit.
2. (What is given) to one who calls himself a Brdéhmaza (because he was born and initiated as such, but who does not perform his daily duties) produces twice the same fruit.
3. (What is given) to one who has studied the main portions of the Veda produces a thousand times the same fruit.
XCIII. 1-4. M. VU, 85; Gaut.V, 20.—7. M.IV, 192. —8. M. IV, 195.— 9-13. M. IV, 196-200.
x. ‘The term abrahmama (one not a Bréhmaza) refers to Kshatriyas and the like.’ Kullfka on M.VII, 85. Dr. Biihler’s rendering of Gautama V, 20 agrees with this interpretation. Nand., on the other hand, refers the term abrahmaza to six kinds of Br&hmanas enumerated by Satatapa, who have infringed the rule of their caste by taking their substance from a king, or by selling or buying forbidden articles, or by sacrificing for a multitude of persons, &c. The term ‘the same fruit’ means that a person shall receive in a future world what he has given in this. (Nand.)
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4. (What is given) to one who has mastered the whole Veda, produces infinite fruit. i
5. A domestic priest may claim gifts from his. own employer (but from no one else).
6. And so may a sister, a daughter and sons-inlaw (or other connections claim gifts from their brother, father, &c., but not from a stranger).
7. One who knows his duty must not give even water to a twice-born man who acts like a cat, or to a Brahmaza who acts like a crane, or to one who has not studied the Veda.
8. One who constantly hoists the flag of religion, and who is avaricious, crafty, deceitful, pitiless, and a calumniator of everybody, such a man is said to act like a cat.
9. One who hangs his head, who is bent upon injuring others and upon his own gain, artful, and falsely demure, such a man is said to act like a crane. a
10. Those who act like cranes in this world, and those who act like cats, fall into (the hell called) Andhatdmisra! on account of their wickedness,
11. Ifa man has committed an offence and does penance for it, he must not do so under pretext of performing an act of piety, covering his crime under a (fictitious) vow, and imposing on women and Siidras.
12. A Brahmaza who acts thus, is despised in the next life and in this by those who know the Veda, and the penance performed by him under such false pretence goes to the (demons called) Rakshasas.
10. *See XLIII, 3. T2
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13. One who gains his subsistence by wearing (a lock on the crown of the head or other) distinguishing marks of a caste or religious order, to which he does not belong, takes upon himself the (consequences of the) sins committed by those who have a right to those marks, and enters in a future birth the womb of an animal.
14. He must not give (to a panegyrist) from vain-glory, or from fear, or to a friend (from whom he hopes to obtain benefit), nor (must he bestow gifts), with a view to acquire religious merit, upon dancers or singers: that is a fixed rule.
XCIV.
14. He must not give (to a panegyrist) from vain-glory, or from fear, or to a friend (from whom he hopes to obtain benefit), nor (must he bestow gifts), with a view to acquire religious merit, upon dancers or singers: that is a fixed rule.
XCIV.
t. A householder, when he sees his skin has become wrinkled and his hair turned grey, must go to live in a forest.
2. Or (he must do so) when he sees the son of his son.
3. Let him (before going into the forest) entrust the care of his wife to his sons, or let her accompany him.
4. Let him keep the sacred fires in his new abode as before.
8. He must not omit to perform the five sacri-
_XCIV. 1, 2. M.VI, 2.— 3, 4. M. VI, 3, 4; ¥. IIL, 45; Apast. II, 9, 22, 8, 9.— 5. M. VI, 5, 16; Y. III, 46; Gaut. III, 29.— 6. M.VI, 8; Y. III, 48. — 7. M.VI, 26; Y. III, 45; Apast. II, 9, 21, 19. — 8. M. VI, 6; Apast. II, 9, 22,1; Gaut. VI, 34.— 9, 10. M. VI, 6; Y. III, 46, 48.— 9,11. Gaut. III, 34, 35. — 18. M. VI, 18; Y. II, 47.—12. M. VI, 15; ¥. IL, 47; Apast. IL, 9, 22, 24.—13. M.VI, 28; Y. III, 55. ‘The duties of a householder having been declared, he now goes on to expound the duties of an hermit.’ (Nand.)
5. See LIX, 20 seq.
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fices, but (he must perform them) with (fruits, herbs, or roots) growing wild.
6. He must not relinquish the private recitation of the Veda.
7. He must preserve his chastity.
8. He must wear a dress made of skins or bark. -
9g. He must suffer the hairs of his head, of his beard, and of his body, and his nails to grow.
io. He must bathe at morning, noon, and evening.
11. He must either collect provisions, after the manner of the pigeon, for a month, or he must collect them for a year.
12, He who has collected provisions for a year, must throw away what he has collected on the day of full moon in the month Asvina.
13. Or an hermit may bring food from a village, placing it in a dish made of leaves, or in a single leaf, or in his hand, or in a potsherd, and eat eight mouthfuls of it.
XCV.
1. An hermit must dry up his frame by the practice of austerities, ' 2, In summer he must expose himself to five fires.
6. The use of the particle 4a implies, according to Nahd., that the practice of distributing gifts should likewise be continued.
11. The particle va here refers, according to Nand., to a third alternative mentioned by Manu (VI, 18), that he should gather provisions sufficient for six months.
XCV. 1. M. VI, 24.— 2-4. M. VI, 23; Y. Ill, 52.— 58, 6. M. VI, 19; Y. Il, s0.— 7-11. M.VI, g, 21; Y. Ill, 46; Apast. II, o, 22, 2; Gaut. III, 26.— 12, 13. M. VI, 20; Y. III, 50. — i4, 15.
M. VI, 17; Y. III, 49. — 16, 17. M. XI, 235, 239.
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‘3. During the season of the rains he must sleep in the open air.
4. In winter he must wear wet clothes.
5. He must eat at night.
6. He may eat after having fasted entirely for one day, or for two days, or for three days.
7. He may eat flowers. 8. He may eat fruits.
9. He may eat vegetables.
‘3. During the season of the rains he must sleep in the open air.
4. In winter he must wear wet clothes.
5. He must eat at night.
6. He may eat after having fasted entirely for one day, or for two days, or for three days.
7. He may eat flowers. 8. He may eat fruits.
9. He may eat vegetables.
ro. He may eat leaves. 11. He may eat roots.
‘12. Or he may eat boiled barley once at the close of a half-month.
13. Or he may eat according to the rules of the KaAndrayama.
14. He shall break his food with stones.
15. Or he shall use his teeth as a pestle.
16. This whole world of deities and of men has devotion for its root, devotion for its middle, devotion for its end, and is supported by devotion.
17. What is hard to follow’, hard to reach, remote, or hard to do, all that may be accomplished by devotion; since there is nothing that may not be effected by devotion.
6. Nand. considers the particle vA to refer to the precept of Y4gtiavalkya (III, 50), that the fast may also extend over a halfmonth or an entire month.
13. The particle va, according to Nand., implies that he may also perform Krzkkhras, as ordained by Y4gfiavalkya (III, 50). Regarding the Kandrayana, see XLVII.
17. 'Dusfara has been translated according to the usual acceptation of this term. Nand. interprets it by ‘hard to understand.’ This proverb is also found Subh4shitérzava 109, Vriddhakanakya’s Proverbs XVII, 3. See Bohtlingk, Ind. Spriiche,
5265.
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, XCVI.
1. After having passed through the first three orders and annihilated passion, he must offer an oblation to Pragdpati, in which he bestows all his wealth (upon priests) as fee for the performance of the sacrifice, and enter the order of ascetics.
2. Having reposited the fires in his own mind, he must enter the village, in order to collect alms, (but never for any other purpose).
3. He must beg food at seven houses.
4. If he does not get food (at one house), he must not grieve.
5. He must not beg of another ascetic.
6. When the servants have had their meal, when the dishes have been removed, let him beg food (consisting of the leavings).
7. (He must receive the food) in an earthen vessel, or in a wooden bowl, or in a vessel made of the bottle-gourd.
8. He must cleanse those vessels with water.
9. He must shun food obtained by humble salutation.
7. (He must receive the food) in an earthen vessel, or in a wooden bowl, or in a vessel made of the bottle-gourd.
8. He must cleanse those vessels with water.
9. He must shun food obtained by humble salutation.
XCVI. 1. M.VI, 38; Y. IH, 56. — 2. M.VI, 38, 43; Y. III, 56, 58.— 4. M.VI, 57.— 6. M. VI, 56; Y. III, 59; Gaut. III, 15. — 4, 8. M. VI, 54,53; Y. III, 60.—g9. M. VI, 58.— 11. M.VI, 44. — 12. Gaut. III, 21. — 13. Gaut. III, 18. — 14-17. M. VI, 46. —
18. M.VI, 45.— 19, 20. M.VI, 47. — 23. Y. III, 53 ; Mah&bharata I, 4605. — 24. M.VI, 49; Y. III, 201.— 25-42. M. VI, 61-64; Y. II, 63, 64. — 43. Y. III, 72. — 45-50. M. VI, 76, 77.— 51, 54-79. Y. III, 70, 84-90.— 80-88. Y. III, 100-104. — 89, 91. Y. III, 93-95. — 92. Y. III, 96-99. — 93-95. Y. IH, 91, 92.— 96. Y. III, 179. — 97. M. XII, 12; Y. III, 178.— 97, 98. Bhagavadgitaé XIII, 1, 2. This chapter treats of ascetics. (Nand.)
4. ‘This implies that he must not rejoice if he does get it, as Manu (VI, 57) says.’ (Nand.)
280 VISHNU. XCYVI, ro:
10. He must live in an empty house.
11. Or (he must) live at the root of a tree.
12. He must not stay for more than one night in one village (except during the rainy season).
13. His only dress must be a small piece of cloth worn over the privities.
14. He must set down his feet purified by looking down.
15. He must drink water purified (by straining it) with a cloth.
16. He must utter speeches purified by truth.
17. He must perform acts purified by his mind.
18. He must neither wish for death nor for (a long) life.
19. He must bear abuse patiently.
20. He must treat no one with contempt.
21. He must not pronounce a benediction.
22. He must not salute any one reverentially.
ro. ‘Empty’ means ‘inhabited by no one else,’ and implies that the house in question should be situated in a dark place, difficult of access. (Nand.)
11. ‘The article v4 implies that he must live there alone.’ (Nand.)
14, 1g. Nand. assigns as the reason of both these rules, ‘lest he should not kill some insect.’ Kullika (on M. VI, 46) gives the same reason for the second rule, but the looking down, according to him, is ordained in order that he may not accidentally tread upon a hair or other impure substance.
17. The sense of this Sfitra is, that in doubtful cases he must act as his mind prompts him to do. (Nand.)
21. ‘The meaning is, that he must not utter a benediction when he has been reverentially saluted by any one. He must confine himself to saying, “O N&rayana.” Others explain, that he must not utter a benediction in begging food.’ (Nand.)
22. ‘The sense is, that he must not salute any one reverentially who has reverentially saluted him, nor return his greeting other-
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23. Should one man chop his one arm with an axe, and another sprinkle his other arm with sandal, he must neither curse the one in his mind, nor bless the other.
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23. Should one man chop his one arm with an axe, and another sprinkle his other arm with sandal, he must neither curse the one in his mind, nor bless the other.
24. He must constantly be intent upon stopping his breath, upon retention of the image formed in his mind, and upon meditation.
25. He must reflect upon the transitoriness of the passage through mundane existence ;
26. And upon the impure nature of the body ;
27. And upon the destruction of beauty by old age ;
28. And upon the pain arising from diseases bodily, mental, or due to an excess (of the bile, &c.)
29. And upon (the pain arising from) the (five) naturally inherent (affections). .
30. On his having to dwell in an embryo, covered with everlasting darkness ;
wise than by saying, ‘““O Narayana.” Others explain, that he must not make an obeisance in begging food.’ (Nand.)
24. Nand. quotes a passage of the Yogasdstra, which states that one Dharan4=three Prandydmas (stoppings or regulations of the breath). A passage of the Garuda-puraxa (quoted in the Petersburg Dictionary) states that one Dharaw4=sixteen Prandydmas. I have taken the term dh4ra4 in its ordinary acceptation of ‘ retention of an idea’ (cf. Wilson, Vishzu-puraza V, 237) with regard to an analogous passage of Y4gfiavalkya (III, 201), which is also quoted by Nand.
28. According to Nand., the particle a is used to include other diseases, love, anxiety or wrath, caused by enemies, and other mental pangs.
29. They are, ignorance, egotism, love, wrath, and dread of temporal suffering (Nand., according to Pataiigali). The particle ka, according to Nand., is used in order to imply meditation upon the thousand births which man has to pass through, as stated by YAgtiavalkya (III, 64).
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31. And on (his having to dwell) between urine and feces ;
32. On his having to suffer, (as an embryo,) pain from the cold and hot (food and drink, which his mother happens to have taken) ;
33. On the dreadful pain which he has to suffer, at the time of his birth, while the embryo is coming forth from the narrowness of the womb;
34. On his ignorance and his dependency upon his (parents and other) Gurus in childhood ;
35- On the manifold anxieties arising from the study of the Veda (and from the other obligations of a student) ;
36. And (on the anxieties arising) in youth from not obtaining the objects of pleasure, and upon the abode in hell (ordained as punishment) for enjoying them, after they have been obtained unlawfully ;
37. On the union with those whom we hate, and the separation from those whom we love;
38. On the fearful agonies of hell ;
39. And (on the agonies) that have to be suffered in the passage of the soul through the bodies of animals (and of plants).
40. (And let him reflect thus that) there is no pleasure to be met with in this never-ceasing passage of the soul through mundane existence ;
And (on the agonies) that have to be suffered in the passage of the soul through the bodies of animals (and of plants).
40. (And let him reflect thus that) there is no pleasure to be met with in this never-ceasing passage of the soul through mundane existence ;
41. (And that) even what is called pleasure, on account of the absence of pain, is of a transient nature ;
42. (And that) he who is unable to enjoy such pleasures (from sickness or some such cause), or who is unable to procure them (from poverty), suffers severe pangs.
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43. He must recognise this human frame to consist of seven elements. .
44. Those elements are, adeps, blood, flesh, serum of flesh, bone, marrow, and semen.
45. It is covered with skin.
46. And it has a nasty smell.
47. It is the receptacle of (the above-named) impure substances (adeps and the rest).
48. Though surrounded by a hundred pleasures, it is subject to change.
49. Though carefully supported (by elixirs and the like), it is subject to destruction.
50. It is the stay of carnal desire, wrath, greed, folly, pride, and selfishness.
51. It consists of earth, water, fire, air, and ether.
52. It is provided with bone, tubular vessels (carrying bile and phlegm through the body), tubes (conducting the vital airs), and sinews.
53. It is endowed with the quality of ragas (passion).
54. It is covered with six skins.
55. It is kept together by three hundred and sixty bones.
56. They are distributed (as follows) :
57. The teeth together with their receptacles are sixty-four in number.
46. The particle a, according to Nand., refers to the fact that the human body is defiled by the touch of impure objects.
48. ‘The meaning is that, though food and drink and other sensual enjoyments abound, they may cause pain as well as pleasure by producing phlegm, &c.’ (Nand.)
51. ‘Earth, i.e. the flesh and bone, &c.; ‘ water,’ i. e. the blood; ‘ fire,’ i.e. the digestive faculty, the eyesight, &c.; ‘air,’ i.e. the five vital airs; ‘ether,’ i.e. the space enclosed by the airs, in the mouth, in the belly, &c. (Nand.)
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58. There are twenty nails.
59. There are as many bones to the hands and feet (one at the root of each finger and toe).
60. There are sixty joints to the fingers and toes.
61. There are two (bones) to the two heels.
62. There are four to the ancles.
63. There are four to the elbows.
64. There are two to the shanks. -
65. There are two to the knees and two to the cheeks.
66. (There are two) to the thighs and (two) to the shoulders.
67. (There are two) to the lower part of the temples, (two) to the palate, and (two) to the hips.
68. There is one bone to the organs of generation.
69. The backbone consists of forty-five (bones).
70. The neck consists of fifteen (bones).
71. The collar-bone consists of one (bone on each side).
72. The jaw likewise.
73. There are two (bones) at its root.
68. There is one bone to the organs of generation.
69. The backbone consists of forty-five (bones).
70. The neck consists of fifteen (bones).
71. The collar-bone consists of one (bone on each side).
72. The jaw likewise.
73. There are two (bones) at its root.
74. There are two (bones) to the forehead, (two) to the eyes, and (two) to the cheeks.
75. The nose has one bone, the nose-bone.
76. The ribs together with the joints called ‘arbuda,’ and with the joints called ‘ sthanaka,’ consist of seventy-two (bones).
77. The breast contains seventeen bones.
76. ‘There are thirteen ribs to each flank, which makes in all twenty-six ribs. There are twenty joints to them in the breast, called ‘‘ arbuda,” and twenty-six joints in the back, called “ sthanaka,” which makes a total of seventy-two bones.’ (Nand.)
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78. There are two temporal bones.
79. The head has four skull-bones. ‘Thus (the bones have been enumerated).
80. There are in this human frame seven hundred tubular vessels (carrying bile and phlegm through the body, or arteries).
81. Of sinews, there are nine hundred.
82. Of tubes (conducting the vital airs, or nerves), there are two hundred.
83. Of muscles, there are five hundred.
84. Of tubular vessels (or arteries), the branches of the smaller tubular vessels, there are twenty-nine Lakshas (two millions nine hundred thousand) and nine hundred and fifty-six.”
85. Of hair-holes, of the hair of the beard and of the head, there are three hundred thousand.
86. Of sensitive parts of the body, there are one hundred and seven.
87. Of joints, there are two hundred.
88. Of (atoms of) hairs (of the body), there are fifty-four Ko/éis (or five hundred and forty millions) and sixty-seven Lakshas (making in all five hundred and forty-six millions and seven hundred thousand).
89. The navel, the principle of vital action (which dwells in the heart), the anus, semen, blood, the temples, the head, the throat, and the heart are the seats of the vital airs.
90. The two arms, the two legs, the belly, and the head are the six limbs.
g1. Adeps, marrow, the left lung, the navel, the right lung, the liver, the spleen, the small cavity of the heart, the kidneys, the bladder, the rectum, the stomach, the -heart, the large cavity (intestine), thep. 92 anus, the belly, and the two bowels in it (are the inner parts of the body).
92. The pupils of the eye, the eyelashes}, the outer parts of the ears, the ears themselves, the tragus of each ear, the cheeks, the eyebrows, the temples, the gums, the lips, the cavities of the loins, the two groins, the scrotum, the two kidneys and breasts of females, which are composed of phlegm, the uvula, the hindparts, the arms, the shanks, the thighs, the fleshy parts of the shanks and thighs, the palate, the two bones (or muscles) at the upper end of the bladder, the chin, the soft palate, and? the nape of the neck: these are the ‘places’ (of vital energy) in the body.
the nape of the neck: these are the ‘places’ (of vital energy) in the body.
93. Sound, tangibility, form or colour, savour, and odour are the (five) objects of sense.
94. Nose, eye, skin, tongue, and ear are the (five) organs of perception.
95. Hands, feet, anus, parts of generation, and tongue are the (five) organs of action.
96. Mind, intellect, the individual Self, and the indiscrete! are ‘that which exceeds the senses.’
97. This human frame, O Earth, is called ‘field.’ He who knows (how to enter and how to leave) it is denominated, by those conversant with the
92. 1 Others interpret akshikfi/e, ‘the eyelashes,’ by ‘the joints between the eyes and the nose.’ (Nand.) See also Béhtlingk’s new Dictionary. —* The use of the particle 4a implies, according to Nand., that the feet, hands, and other limbs mentioned in an analogous passage of Yagfiavalkya (III, 99) have also to be included in this enumeration.
96. 1 Nand. interprets avyaktam, ‘the indiscrete,’ by pradh4nam, ‘the chief one.’ Both terms are in the Sankhya system of philosophy synonyms of prakreti, ‘that which evolves or produces everything else.’
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subject, ‘the knower of the field’ (i.e. Self or Soul).
98. Know me, O illustrious one, to be the Self of all fields (whether born from the womb, or arisen from an egg, or from sweat, or from a germ or shoot). Those striving after final emancipation must constantly seek to understand the ‘field’ and to obtain a know-edge of the knower of the field.
XCVII.
1. Sitting with the feet stretched out and crossed so as to touch the thighs, with the right hand (stretched out and) resting upon the left, with the tongue fixed in the palate, and without bringing the one row of teeth in contact with the other, with the eyes directed to the tip of the nose, and without glancing at any of the (four) quarters of the sky, free from fear, and with composure, let him meditate upon (Purusha), who is separate from the twenty-four entities,
XCVII. 1. Y. III, 198-200. — 9. Y. III, 111, 201. This chapter treats of the means for obtaining that knowledge of the Atman or Self, which has been declared at the end of the last chapter to be the road to final emancipation. (Nand.)
1. * The twenty-four (it should be twenty-five) entities are stated in the Saénkhya to consist of the root-principle (m@laprakr‘ti), the seven productions evolved from it (vikrztayah), the sixteen productions evolved from these, and Purusha (the soul), who is neither producer nor produced. (1) The “root-principle ” is composed of . the three qualities in equipoise: sattva, ragas, and tamas (the most accurate rendering of these terms is perhaps that proposed by Elliot, “ pure unimpassioned virtue,” “passion,” and “ depravity inclining to evil.” See Fitz-Edward Hall, Preface to Sankhyapravasanabhashya, p. 44). (2) The “ great entity ” (Mahat) is the cause of apprehension. (3) The “self-consciousness ” (ahamkéra) is the cause of refer-
44). (2) The “ great entity ” (Mahat) is the cause of apprehension. (3) The “self-consciousness ” (ahamkéra) is the cause of refer-
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2. He who is eternal, beyond the cognisance of the senses, destitute of qualities, not concerned with sound, tangibility, form, savour, or odour, knowing everything, of immense size,
3. He who pervades everything, and who is devoid of form,
4. Whose hands and feet are everywhere, whose eyes, head, and face are everywhere, and who is able to apprehend everything with all the senses.
5. Thus let him meditate.
6. If he remains absorbed in such meditation for a year, he obtains the accomplishment of Yoga (concentration of the thought and union with the Supreme).
7. If he is unable to fix his mind upon the being ring all objects to self. (4-8) The “subtile elementary particles” (tanmAtras) are identical with sound, tangibility, form, taste, and odour. (9-19) The eleven senses (i.e. the crgans of perception and action enumerated in CXVI, 94, 95, and manas, “the mind”), and (20-24) the five “grosser elements” (ether, air, fire, water, and earth) are productions (from the former entities). Purusha, who is neither producer nor produced, is the twenty-fifth entity.’ (Nand. )
2, 3. According to Nand., all the properties of Purusha mentioned in this Stra are such as distinguish him from the rest of the entities, the first two distinguishing him from ‘ self-consciousness’ (ahamk4ra), the voidness of quality distinguishing him from the ‘root-principle’ (m@laprakriti), which is composed of three qualities, &c.
4. The properties of Pfrusha here mentioned are faculties only, so that there is no contradiction to the ‘voidness of form’ and the other properties enumerated in the preceding Sftras. (Nand.)
6. The external signs of the accomplishment of Yoga, as stated by Y4giiavalkya (III, 202 seq.), are, the faculty of entering another body and of creating anything at will, and other miraculous powers and qualities. (Nand.)
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destitute of form}, he must meditate successively on earth, water, fire, air, ether, mind, intellect, self 2, the indiscrete *, and Purusha*: having fully apprehended one, he must dismiss it from his thoughts and fix his mind upon the next one in order.
8. In this way let him arrive at meditation upon Purusha.
g. If unable to follow this method also, he must meditate on Purusha! shining like a lamp in his heart, as in a lotus turned upside down.
1o. If he cannot do that either, he must meditate upon Bhagavat Vasudeva (Vishzu), who is adorned with a diadem, with ear-rings, and with bracelets, who has the (mystic mark) Srivatsa and a garland of wood-flowers on his breast, whose aspect is pleasing, who has four arms, who holds the shell, the discus, the mace, and the lotus-flower, and whose feet are supported (and worshipped) by the earth.
11. Whatever he meditates upon, that is obtained by a man (in a future existence): such is the mysterious power of meditation.
12. Therefore must he dismiss everything perish-
4. } The term nirdk4ra, ‘the being destitute of form,’ evidently refers to Purusha here (cf. Stra 3), though Nand. interprets it as an epithet of ‘Brahman.’ — ? ‘Intellect’ (buddhi) and ‘self’ (4tman), according to Nand., mean ‘the great entity’ (mahat) and ‘selfconsciousness’ (ahamk4ra), cf. note on Sfitra 1. —*® ‘The indiscrete’ (avyaktam) means ‘the chief one’ (pradhanam), i.e. the Sankhya ‘root-principle’ (see XCVI, 96). — * Nand. takes Purusha in this Sfitra and in 13. 15 to mean ‘the twenty-sixth entity ;’ but it appears clearly from Sftra 1, as from 16 also, that the Vishvu-sfitra, like the Sankhya system, assumes twenty-five entities only, not twentysix, like Yama, upon whose authority Nand.’s statement is based.
g. ' Nand. interprets the term Purusha here by 4tman, ‘ self.’
[7] Up. 13 able from his thoughts and meditate upon what is imperishable only.
13. There is nothing imperishable except Purusha.
14. Having become united with him (through constant meditation), he obtains final liberation.
15. Because the great lord pervades the whole universe (pura), as he is lying there (sete), therefore is he denominated Puru-sha by those who reflect upon the real nature (of the Supreme Spirit). :
16. In the first part and the latter part of the night must a man bent on contemplation constantly and with fixed attention meditate upon Purusha Vishzu, who is destitute of (the three) qualities (sattva, ragas, and tamas’) and the twenty-fifth entity.
17. He (or it) is composed of the entities, beyond the cognisance of the senses, distinct from all the (other) entities, free from attachment (to the producer, &c.), supporting everything, devoid of qualities and yet enjoying (or witnessing the effect of) qualities.
18. It exists without and within created beings (as being enjoyed and as enjoyer), and in the shape both of immovable things (such as trees or stones) and of movable things (such as water or fire); it is undistinguishable on account of its subtlety; it is out of reach (imperceptible), and yet is found in the heart.
16. 'See Sftra 1, note.
17. Thus according to the reading asaktam, which is mentioned and explained as a var. lect. by Nand. He himself reads asaktam, ‘independent of Sakti, power, i.e. the producer, the power of creation (prakrzti), or illusion (m4y4).’ Maya and prakrzti are occasionally used as synonymous terms in the Sankhya.
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19. It is not distinct from creation, and yet distinct from it in outward appearance; it annihilates and produces by turns (the world), which consists of everything that has been, that will be, and that is.
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19. It is not distinct from creation, and yet distinct from it in outward appearance; it annihilates and produces by turns (the world), which consists of everything that has been, that will be, and that is.
20. It is termed the light of the sidereal bodies and the enemy of darkness (ignorance), it is knowledge, it should be known, it may be understood (by meditation), it dwells in every man’s heart.
21. Thus the ‘field, knowledge (or meditation), and what should be known! have been concisely declared ; that faithful adherent of mine who makes himself acquainted therewith, becomes united to me in spirit.
XCVITII.
1. When Vishzu had finished his speech}, the goddess of the earth inclined her knees and her head before him and said:
2. ‘O Bhagavat! Four (out of the five) grosser elements? are receiving their support from thee, and are constantly about thee: the ether, in the form of the shell; the air, in the form of the discus; the fire, in the form of the mace; and the water, in the form of the lotus. Now I also desire to attend upon thee, in my own shape, as the ground which Bhagavat’s feet tread upon.’
21. } The ‘field’ has been discussed in XCVI, 43-97, ‘knowledge’ in XCVII, 1, and ‘ what should be known’ in XCVII, 2-20. (Nand.)
XCVIII. 1. ! Vishnu’s speech is contained in Chapters II-XCVII. (Nand.)
2.1 The fifth grosser element is the earth, See XCVII, 1, note.
U 2
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3. Having been addressed thus by the goddess of the earth, Bhagavat answered, ‘So be it.’
4. And the goddess of the earth, her desire having been gratified, did as she had said.
5. And she praised the god of the gods (as follows) :
6. ‘Om. Adoration be to thee.
7. ‘ Thou art the god of the gods.
8. ‘Thou art Vasudeva.
g. ‘ Thou art the creator.
10. ‘Thou art the god (who creates, preserves, and destroys) at will.
11. ‘Thou art the gratifier of human desires.
12. ‘ Thou art the guardian of the earth.
13. ‘There is neither beginning, nor middle, nor end in thee.
14. ‘ Thou art the lord (protector) of creatures.
15. ‘ Thou art the strong lord of creatures.
16. ‘Thou art the exalted lord of creatures.
17. ‘ Thou art the lord of strength.
18. ‘Thou art the lord of holy speech.
19. ‘ Thou art the lord (creator and preserver) of the world.
20. ‘ Thou art the lord of heaven.
21. ‘Thou art the lord of woods (who makes the trees grow).
10. ‘Or Kamadeva means the god (or brilliant one) who is sought by those striving for religious merit, gain, love, or final liberation.’ (Nand.) The same interpretation is given by Sankara in his Commentary on the Vishzu-sahasrandma. The ordinary meaning of Kamadeva is ‘the god of love.’
15, 16. Nand. renders the terms supragapati and mahapragépati by ‘the protector of those who have a splendid progeny (such as Kasyapa)’ and ‘the lord of him who has a large progeny (Brahman).’
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22. ‘Thou art the lord (producer) of (mother’s) milk.
Nand. renders the terms supragapati and mahapragépati by ‘the protector of those who have a splendid progeny (such as Kasyapa)’ and ‘the lord of him who has a large progeny (Brahman).’
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22. ‘Thou art the lord (producer) of (mother’s) milk.
23. ‘Thou art the lord of the earth (and causest it to yield its produce)
24. ‘ Thou art the lord of the waters.
25. ‘Thou art the lord of the (eight) quarters of the sky.
26. ‘Thou art the lord of (the principle) Mahat.
27. ‘Thou art the lord of the wind.
28. ‘Thou art the lord of happiness.
29. ‘Thou art Brahman personified.
30. ‘Thou art dear-to Brahmazas.
31. ‘Thou pervadest everything.
32. ‘Thou surpassest all conception.
33. ‘Thou art attainable by knowledge (meditation).
34. ‘Thou art invoked at many (offerings).
35. ‘Thou art praised with many (hymns of the Veda).
36. ‘Thou likest everything sacred.
37. ‘Thou art fond of Brahman (the Veda).
38. ‘ Thou belongest to the (gods called) Brahmakayas.
39. ‘ Thy size is immense.
40. ‘ Thou belongest to the Maharagas.
26. See XCVII, 1, note.
28. Lakshmipati has been translated according to Nand.’s interpretation. It usually denotes the husband of Lakshmi.
30. Or ‘Braéhmamas are dear to thee.’ Both explanations of the term brahmamzapriya are admissible, and mentioned by Nand. and by Sankara.
40, 41. Nand. interprets the two terms mahfragika and 4aturmaharagika by ‘he whose series of transmigrations is immense,’ and ‘he whose immense series of transmigrations is fourfold,’ and
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41. ‘Thou belongest to the four Maharagas.
42. ‘ Thou art brilliant.
43. ‘Thou art most brilliant.
44. ‘Thou art the seven (parts of a Saman, or the seven divisions of the universe).
45. ‘Thou art most blessed.
46. ‘Thou art tone.
47. ‘Thou art Tushita (or “satisfied with the honours shown to thee by faithful attendants”).
48. ‘Thou art Mahatushita (or “highly satisfied even without being worshipped ”).
49. ‘Thou art the tormentor (destroyer of the world).
50. ‘Thou art wholly created.
51. ‘ Thou art uncreated.
52. ‘Thou art obsequious (to thy followers).
53. ‘Thou art sacrifice.
54. ‘ Thou art the (recipient of the) great sacrifice. 55- ‘ Thou art connected with sacrifices.
56. ‘Thou art the fit recipient of offerings.
57. ‘ Thou art the consummation of offerings.
58. ‘ Thou art invincible.
he refers the latter epithet to the four parts, of which Purusha is said to consist. He quotes Rig-veda X, go, 4, where it is said that Purusha ascended to the sky with three of his constituent parts, and that the fourth remained in this world. But both terms cannot be separated etymologically from Maharaga, the name of a certain class of deities in the Buddhistic system of religion.
44. Thus Nand. Compare I, 56, note.
But both terms cannot be separated etymologically from Maharaga, the name of a certain class of deities in the Buddhistic system of religion.
44. Thus Nand. Compare I, 56, note.
46. Nand.’s interpretation of the epithet svara, ‘tone’ (or ‘ air breathed through the nostrils’), as being a compound of the prefix su and the root 77 in the sense of ‘ acquisition, insight,’ and meaning ‘most wise,’ is inadmissible.
54. This epithet, according to Nand., refers to the sacrifice mentioned in a text of the Vagasan. Samhita (XIX, 12), which begins with the words ‘ The gods prepared a sacrifice.’
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59. ‘Thou art Vaikuzzha.
60. ‘Thou art unbounded (both in time and space).
61. ‘Thou surpassest (the organs of sense, mind, and intelligence).
62. ‘Thou art of old.
63. ‘Thou art friendly to the gods.
64. ‘ Thou art the protector of living beings.
65. ‘Thou wearest radiant locks of hair.
66. ‘Thou takest thy share of acts of worship.
67. ‘Thou takest thy sacrificial cake.
68. ‘Thou art lord over everything.
69. ‘ Thou art the support of all.
70. ‘ Thy ears are pure.
71. ‘ Never ceasing homage is paid to thee.
72. ‘Thou art blazing fire (or “ Thou art shining with clarified butter offered up to thee”).
73. ‘Thou cuttest (foes) to pieces with thy axe.
74. ‘Thou hast a lotus springing from thy navel.
75. ‘Thou holdest a lotus (in thy hand).
76. ‘Thou wearest a garland of lotus-flowers.
77. ‘Thou art the lord of the senses.
78. ‘ Thou hast one horn.
59. Nand. proposes two interpretations of this epithet:.1. the producer of M4ya (the power of illusion); 2. the son of Viku/ha, the mother of Vishvu in one of his Avat4ras. Vaikunsha is also the name of Vishmu’s paradise.
yo. ‘I.e. “thou hearest the sacred revelation.” Or sufisravah= “he whose names are pure.”’ (Nand.) The same interpretation is given by Sankara. See also Mahabharata XII, 13250.
73. ‘The epithet khazdaparasu refers either to Vishzu’s slaying the Daityas in the form of Siva, or to his wearing an axe as the slayer of the Kshatriyas in the form of Parasurama.’ (Nand.) The latter interpretation is proposed by Sankara also, and khamdaparasu is a very common epithet of Parasurama.
78. The one horn is meant, by which Vishzu, in his descent as
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79. ‘ Thou art the great boar.
80. ‘Thou art the tormentor (of the Asuras, or of the righteous and the unrighteous).
81. ‘ Thou art eternal.
78. The one horn is meant, by which Vishzu, in his descent as
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79. ‘ Thou art the great boar.
80. ‘Thou art the tormentor (of the Asuras, or of the righteous and the unrighteous).
81. ‘ Thou art eternal.
82. ‘Thou art infinite. 83. Thou art Purusha.
84. Thou art the great (unbounded) Purusha. 85. Thou art (the sage) Kapila. 86. Thou art the teacher of the Sankhya. 87. Thy powers are everywhere. 88. Thou art virtue. 89. Thou art the giver of virtue. 90. Thy body is virtue (law). g1. Thou art the giver of both virtue and wealth.
92. Desires are gratified by thee. 93. Thou art Vishzu. 94. Thou art triumphant everywhere.
95. Thou art capable of bearing (the extremities of heat and cold and any others). 96. Thou art Krzshva. 97. Thou art the lotus-eyed god.
98. Thou art Nardyaza (the son of Nara). 99. Thou art the final aim. roo. Thou art the resort of all beings. 101. Adoration, adoration (be to thee)!’
102. The goddess of the earth, after her desire had been gratified, and after she had thus praised a fish, is said to have dragged the ship of Manu behind him. (Nand.)
49. This epithet refers to Vishzu’s boar-incarnation. See I, I seq.
85, 86. See Introduction.
ror. Nand. observes that the divers epithets which are given to Vishzu in this chapter are precisely equal in number to the ninetysix chapters, of which the law part of the Vishzu-sfitra is composed. This coincidence is curious enough, though it is not quite perfect. For it is by a highly artificial interpretation only that Nand. makes out Sitra 101 to contain an epithet of Vishwu, viz. by interpreting the two separate words namo nama as a compound, meaning ‘he who is worshipped by the worshipful, i.e. by Brahman and the other gods;’ and Sfitra 6 contains no epithet at all.
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(Vishzu) with a cheerful mind, addressed herself to the goddess (Lakshmi).
XCIX.
1. After having seen Srt (Lakshmi), the goddess of the earth, highly pleased, questioned (in the following manner) that goddess, who was stroking the feet of Vishzu, the god of the gods, who was shining with the splendour of her austerities, and whose face was radiant like melted gold.
2. ‘Ocharming lady! Thy hands are as beautiful as the expanded red lotus. Thou art holding the feet of him whose navel resembles the expanded red lotus. Thou art constantly residing in an abode resembling the expanded red lotus. Thy waist has the colour of the expanded red lotus. |
3. ‘Thy eyes resemble blue lotus-flowers; thy hue is radiant like gold; thy robe is white; thy body is adorned with gems; thy face is radiant like the moon; thou art resplendent like the sun; thy power is immense; thou art the sovereign (or producer) of the world.
4. ‘Thou art repose (final liberation), the highest among the (four) objects of human pursuit; thou art Lakshmt; thou art a support (in danger); thou art Sri; thou art indifference (the freedom from all worldly pursuits and appetites, which is the conse-
4. ‘Thou art repose (final liberation), the highest among the (four) objects of human pursuit; thou art Lakshmt; thou art a support (in danger); thou art Sri; thou art indifference (the freedom from all worldly pursuits and appetites, which is the conse-
“quence of final emancipation); thou art victory ;
4. The ‘ four objects of human pursuit’ are, kama, ‘desire’ (and its gratification), artha, ‘ gain,’ dharma, ‘ religious merit,’ and moksha, ‘final emancipation. The goddess is called Lakshmi, because she is the aim (lakshyate) of all beings. She is called Sti, because she serves Purushottama (Vishau), or because she is the resort of all. (Nand.)
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thou art beauty; thou art the splendour (of the sun and moon personified); thou art renown; thou art prosperity; thou art wisdom; thou art the power of expression ; thou art the purifier.
5. ‘Thou art the food of the manes; thou art forbearance; thou art the earth (or the repository of wealth); thou art fixity; thou art the basis (or stability); thou art the source of the benefit derived from sacrifices; thou art highest prudence; thou art wide-spread renown; thou art freedom from envy; thou art the food given to the gods; thou art mental power ; thou art intelligence.
6. ‘As the first of the gods (Vishzu) pervades the whole aggregate of the three worlds (sky, atmosphere, and earth), even so doest thou, O black-eyed bestower of gifts. Yet I inquire for the dwelling, in which thy superhuman power is residing.’
7. The goddess of the earth having thus spoken to her, Lakshmi, standing by the side of the chief of the gods, enunciated the following answer: ‘I am constantly at the side of the brilliant destroyer of Madhu, O goddess, who shinest like gold.
8. ‘But learn from me, where I reside (besides), O support of the world, from the instruction of him, whom I am constantly reflecting upon in my mind, and whom the virtuous call the husband of Sri, and from my own recollection.
g. ‘I reside in the sun, in the moon, and in the cloudless atmosphere in which the flock of the stars is spread out. (I reside) in that cloud, from which the waters of the rain pour down, in that cloud
6. Lakshmf is said to pervade everything, like Vishzu himself, because she is his Sakti, i.e. his energy or active power personified as his wife. (Nand.)
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which is adorned with Indra’s bow, and in that cloud from which the rays of lightning flash forth.
10. ‘(I reside) in bright gold and silver, and in spotless gems and clothes, O goddess of the earth. (I reside) in rows of whitewashed palaces and in temples decorated with the attributes of deities.
It. ‘(I reside) in fresh cow-dung, in a noble elephant in rut, in a horse exulting in his vigour, in a proud bull, and in a Brahmaza who studies the Veda.