Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13 Seee.g. XVII, 22; XVIII, 44; XXIV, 40; XXVIII, 5,11; LV, 20; LIX, 27, 29; LXIII, 36; LXIV, 18; LXVI, 6-8; XCII, 4; XCVII, 7. INTRODUCTION. XXXVii the names of deities and of penances. My forthcoming edition of the Sanskrit text will be accompanied by a full Index of words. In conclusion I have to express my thanks in the most cordial manner to Dr. Biihler, who has constantly assisted me with his advice in the preparing of this translation, and has kindly lent me his excellent copy of the Vaigayanti ; and to Dr. von Bohtlingk and Professor Max Miiller, who have favoured me with valuable hints on divers points connected with this work. My acknowledgments are due, in the second place, to K. M. Chatfield, Esq., Director of Public Instruction, Bombay, to Dr. von Halm, Chief Librarian of the Royal Library, Munich, to Professor R. Lepsius, Chief Librarian of the Royal Library of Berlin, and to Dr. R. Rost, Chief Librarian of the India Office Library, London, for the valuable aid received from these gentlemen and the great liberality with which they have placed Sanskrit MSS. under their care at my disposal. VISHWMWU. Digitized by Google VISHWMWU. I, 1. THE night of Brahman being over, and the God sprung from the lotus (Brahman) having woke from his slumber, Vishzu purposing to create living beings, and perceiving the earth covered with water, 2. Assumed the shape of a boar, delighting to sport in water, as at the beginning of each former Kalpa, and raised up the earth (from the water). 3. His feet were the Vedas; his tusks the sacrificial stakes; in his teeth were the offerings; his mouth was the pyre; his tongue was the fire; his hair was the sacrificial grass ; the sacred texts were his head; and he was (endowed with the miraculous power of) a great ascetic. 4. His eyes were day and night; he was of superhuman nature; his ears were the two bundles of Kusa grass (for the Ish¢is, or smaller sacrifices, and for the animal offerings); his ear-rings were the ends of those bundles of Kusa grass (used for wiping I. 1. Regarding the duration of a night of Brahman, see XX, 14. ‘Bhfténi’ means living beings of all the four kinds, born from the womb and the rest. (Nand.) The three other kinds consist of those produced from an egg, from sweat, and from a shoot or germ; see Manu I, 43-46. 2. A Kalpa=a day of Brahman; see XX, 13. - Ci] B 2 VISHNU. I, 5. the ladle and other sacrificial implements) ; his nose (the vessel containing) the clarified butter; his snout was the ladle of oblations ; his voice was similar in sound to the chanting of the Sama-veda; and he was of huge size. 5. He was full of piety and veracity ; beautiful ; his strides and his strength were immense (like those of Vishzu); his large nostrils were penances; his knees the victim; and his figure colossal.
25. He was full of piety and veracity ; beautiful ; his strides and his strength were immense (like those of Vishzu); his large nostrils were penances; his knees the victim; and his figure colossal. 6. His entrails were the (three) chanters of the SAma-veda!; his member was the burnt-oblation ; his scrotum was the sacrificial seeds and grains; his mind was the altar (in the hut for the wives and domestic uses of the sacrificer); the hindparts (of Vishzu) in his transformation were the Mantras; his blood was the Soma juice. 7. His shoulders were the (great) altar; his smell was that of the (sacrificial cake and other) oblations ; his speed was the oblations to the gods and to the manes and other oblations ; his body was the hut for the wives and domestic uses of the sacrificer ; he was majestic; and instructed with the initiatory cere- -monies for manifold sacrifices (lasting one, or two, three, or twelve years, and others). 8. His heart was the sacrificial fee; he was possessed of the (sacrificial and other) great Mantras employed in order to effect the union of the mind with the Supreme; he was of enormous size (like the long sacrifices lasting more than one day); his lovely lips were the beginnings of the two 6.1‘ This is because the vital breaths, by which the sound of the voice is effected, pass through them, it having been said (in 4) that the sound of his voice was like the chanting of the SAma-veda.’ (Nand.) J I,15. VISHNU AND THE GODDESS OF THE EARTH. 3 hymns recited at the beginning of the animal sacrifice; his ornaments were the whirlpool of the milk poured into the heated vessel (at the Pravargya ceremony introductory to the Soma-sacrifice). 9. All sorts of sacred texts (the GAdyatrt and others) were his path in marching; the mysterious Upanishads (the Vedanta) were his couch; he was accompanied by his consort KA4y4 (Lakshmi); he was in size like the Mazisy7iga mountain. 10. The lord, the creator, the great Yogin, plunging into the one ocean from love of the world, © 11. Raised up, with the edge of his tusks, the earth bounded by the sea together with its mountains, forests, and groves, which was immersed in the water of (the seven oceans now become) one ocean, and created the universe anew. 12. Thus the whole earth, after having sunk into (the lower region called) RasAtala, was in the first place raised in the boar-incarnation by Vishzu, who took compassion upon the living beings. 13,14. Then, after having raised the earth, the destroyer of Madhu placed and fixed it upon its own (former) seat (upon the oceans) and distributed the waters upon it according to their own (former) station, conducting the floods of the oceans into the oceans, the water of the rivers into the rivers, the water of the tanks into the tanks, and the water of the lakes into the lakes. 15. He created the seven (lower regions called) Patélas! and the seven worlds, the seven Dvipas
315. He created the seven (lower regions called) Patélas! and the seven worlds, the seven Dvipas 15.1 The seven Patalas are, Atala, Vitala, Sutala, Mahatala, Ras4tala, Talatala, and PAtala; the seven worlds are, Bhfr-loka, Bhuvarloka, Svar-loka, Mahar-loka, Ganar-loka, Tapar-loka, and Satya- B2 4 VISHNU. I, 16. and the seven oceans, and fixed their several limits. 16. (He created) the rulers of the (seven) Dvipas and the (eight) guardians of the world (Indra and the rest), the rivers, mountains, and trees, the seven Rishis, who know (and practise) the law, the Vedas together with their Angas, the Suras, and the Asuras. 17. (He created) Pisd#as (ogres), Uragas (serpents), Gandharvas (celestial singers), Yakshas (keepers of Kubera’s treasures), Rakshasas (goblins), and men, cattle, birds, deer and other animals, (in short) all the four kinds of living beings}, and clouds, rainbows, lightnings, and other celestial phenomena or bodies (such as the planets and the asterisms), and all kinds of sacrifices. 18. Bhagavat, after having thus created, in the loka; the seven Dvipas or divisions of the terrestrial world are, Gambu, Plaksha, SAlmalf, Kusa, Kraufi#a, Saka, and Pushkara; each Dvipa is encircled by one of the seven oceans, viz. the seas of Lavaza (salt-water), Ikshu (syrup), Sarpif (butter), Dadhi (sour milk), Dugdha (milk), Svadhu (treacle), and Udaka (water), (Nand.) The enumerations contained in the Vishzu-puraaa and other works differ on two or three points only from that given by Nand.— 2 Besides the interpretation followed in the text, Nand. proposes a second explanation of the term ‘sthandni,’ as denoting Bhfratavarsha (India) and the other eight plains situated between the principal mountains. 16. The eight ‘ guardians of the world’ (Lokapalas) are, Indra, Agni, Yama, Sfirya, Varuza, Pavana, Kubera, and Soma (M.V, 96). The seven Azshis, according to the Satapatha-bréhmama, are, Gotama, Bharadvaga, Visvamitra, Gamadagni, Vasish/ka, Kasyapa, and Atri. The six Vedangas are, Siksha (pronunciation), XAandas (metre), Vyakarava (grammar), Nirukta (etymology), Kalpa (ceremonial), and Gyotisha (astronomy). See Max Miiller, Ancient Sanskrit Literature, p. 108, &c. 17.1 See 1. I, 24. VISHNU AND THE GODDESS OF TIIE EARTH. 5 shape of a boar, this world together with all animate and inanimate things in it, went away into a place hidden from the world. 19. Ganardana, the chief of the gods, having become invisible, the goddess of the earth began to consider, ‘ How shall I be able to sustain myself (henceforth) ?’ 20. ‘I will go to Kasyapa to ask: he will tell me the truth. The great Muni has my welfare under constant consideration.’ 21. Having thus decided upon her course, the goddess, assuming the shape of a woman, went to see Kasyapa, and Kasyapa saw her.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13 Seee.g. XVII, 22; XVIII, 44; XXIV, 40; XXVIII, 5,11; LV, 20; LIX, 27, 29; LXIII, 36; LXIV, 18; LXVI, 6-8; XCII, 4; XCVII, 7. INTRODUCTION. XXXVii the names of deities and of penances. My forthcoming edition of the Sanskrit text will be accompanied by a full Index of words. In conclusion I have to express my thanks in the most cordial manner to Dr. Biihler, who has constantly assisted me with his advice in the preparing of this translation, and has kindly lent me his excellent copy of the Vaigayanti ; and to Dr. von Bohtlingk and Professor Max Miiller, who have favoured me with valuable hints on divers points connected with this work. My acknowledgments are due, in the second place, to K. M. Chatfield, Esq., Director of Public Instruction, Bombay, to Dr. von Halm, Chief Librarian of the Royal Library, Munich, to Professor R. Lepsius, Chief Librarian of the Royal Library of Berlin, and to Dr. R. Rost, Chief Librarian of the India Office Library, London, for the valuable aid received from these gentlemen and the great liberality with which they have placed Sanskrit MSS. under their care at my disposal. VISHWMWU. Digitized by Google VISHWMWU. I, 1. THE night of Brahman being over, and the God sprung from the lotus (Brahman) having woke from his slumber, Vishzu purposing to create living beings, and perceiving the earth covered with water, 2. Assumed the shape of a boar, delighting to sport in water, as at the beginning of each former Kalpa, and raised up the earth (from the water). 3. His feet were the Vedas; his tusks the sacrificial stakes; in his teeth were the offerings; his mouth was the pyre; his tongue was the fire; his hair was the sacrificial grass ; the sacred texts were his head; and he was (endowed with the miraculous power of) a great ascetic. 4. His eyes were day and night; he was of superhuman nature; his ears were the two bundles of Kusa grass (for the Ish¢is, or smaller sacrifices, and for the animal offerings); his ear-rings were the ends of those bundles of Kusa grass (used for wiping I. 1. Regarding the duration of a night of Brahman, see XX, 14. ‘Bhfténi’ means living beings of all the four kinds, born from the womb and the rest. (Nand.) The three other kinds consist of those produced from an egg, from sweat, and from a shoot or germ; see Manu I, 43-46. 2. A Kalpa=a day of Brahman; see XX, 13. - Ci] B 2 VISHNU. I, 5. the ladle and other sacrificial implements) ; his nose (the vessel containing) the clarified butter; his snout was the ladle of oblations ; his voice was similar in sound to the chanting of the Sama-veda; and he was of huge size. 5. He was full of piety and veracity ; beautiful ; his strides and his strength were immense (like those of Vishzu); his large nostrils were penances; his knees the victim; and his figure colossal.
25. He was full of piety and veracity ; beautiful ; his strides and his strength were immense (like those of Vishzu); his large nostrils were penances; his knees the victim; and his figure colossal. 6. His entrails were the (three) chanters of the SAma-veda!; his member was the burnt-oblation ; his scrotum was the sacrificial seeds and grains; his mind was the altar (in the hut for the wives and domestic uses of the sacrificer); the hindparts (of Vishzu) in his transformation were the Mantras; his blood was the Soma juice. 7. His shoulders were the (great) altar; his smell was that of the (sacrificial cake and other) oblations ; his speed was the oblations to the gods and to the manes and other oblations ; his body was the hut for the wives and domestic uses of the sacrificer ; he was majestic; and instructed with the initiatory cere- -monies for manifold sacrifices (lasting one, or two, three, or twelve years, and others). 8. His heart was the sacrificial fee; he was possessed of the (sacrificial and other) great Mantras employed in order to effect the union of the mind with the Supreme; he was of enormous size (like the long sacrifices lasting more than one day); his lovely lips were the beginnings of the two 6.1‘ This is because the vital breaths, by which the sound of the voice is effected, pass through them, it having been said (in 4) that the sound of his voice was like the chanting of the SAma-veda.’ (Nand.) J I,15. VISHNU AND THE GODDESS OF THE EARTH. 3 hymns recited at the beginning of the animal sacrifice; his ornaments were the whirlpool of the milk poured into the heated vessel (at the Pravargya ceremony introductory to the Soma-sacrifice). 9. All sorts of sacred texts (the GAdyatrt and others) were his path in marching; the mysterious Upanishads (the Vedanta) were his couch; he was accompanied by his consort KA4y4 (Lakshmi); he was in size like the Mazisy7iga mountain. 10. The lord, the creator, the great Yogin, plunging into the one ocean from love of the world, © 11. Raised up, with the edge of his tusks, the earth bounded by the sea together with its mountains, forests, and groves, which was immersed in the water of (the seven oceans now become) one ocean, and created the universe anew. 12. Thus the whole earth, after having sunk into (the lower region called) RasAtala, was in the first place raised in the boar-incarnation by Vishzu, who took compassion upon the living beings. 13,14. Then, after having raised the earth, the destroyer of Madhu placed and fixed it upon its own (former) seat (upon the oceans) and distributed the waters upon it according to their own (former) station, conducting the floods of the oceans into the oceans, the water of the rivers into the rivers, the water of the tanks into the tanks, and the water of the lakes into the lakes. 15. He created the seven (lower regions called) Patélas! and the seven worlds, the seven Dvipas
315. He created the seven (lower regions called) Patélas! and the seven worlds, the seven Dvipas 15.1 The seven Patalas are, Atala, Vitala, Sutala, Mahatala, Ras4tala, Talatala, and PAtala; the seven worlds are, Bhfr-loka, Bhuvarloka, Svar-loka, Mahar-loka, Ganar-loka, Tapar-loka, and Satya- B2 4 VISHNU. I, 16. and the seven oceans, and fixed their several limits. 16. (He created) the rulers of the (seven) Dvipas and the (eight) guardians of the world (Indra and the rest), the rivers, mountains, and trees, the seven Rishis, who know (and practise) the law, the Vedas together with their Angas, the Suras, and the Asuras. 17. (He created) Pisd#as (ogres), Uragas (serpents), Gandharvas (celestial singers), Yakshas (keepers of Kubera’s treasures), Rakshasas (goblins), and men, cattle, birds, deer and other animals, (in short) all the four kinds of living beings}, and clouds, rainbows, lightnings, and other celestial phenomena or bodies (such as the planets and the asterisms), and all kinds of sacrifices. 18. Bhagavat, after having thus created, in the loka; the seven Dvipas or divisions of the terrestrial world are, Gambu, Plaksha, SAlmalf, Kusa, Kraufi#a, Saka, and Pushkara; each Dvipa is encircled by one of the seven oceans, viz. the seas of Lavaza (salt-water), Ikshu (syrup), Sarpif (butter), Dadhi (sour milk), Dugdha (milk), Svadhu (treacle), and Udaka (water), (Nand.) The enumerations contained in the Vishzu-puraaa and other works differ on two or three points only from that given by Nand.— 2 Besides the interpretation followed in the text, Nand. proposes a second explanation of the term ‘sthandni,’ as denoting Bhfratavarsha (India) and the other eight plains situated between the principal mountains. 16. The eight ‘ guardians of the world’ (Lokapalas) are, Indra, Agni, Yama, Sfirya, Varuza, Pavana, Kubera, and Soma (M.V, 96). The seven Azshis, according to the Satapatha-bréhmama, are, Gotama, Bharadvaga, Visvamitra, Gamadagni, Vasish/ka, Kasyapa, and Atri. The six Vedangas are, Siksha (pronunciation), XAandas (metre), Vyakarava (grammar), Nirukta (etymology), Kalpa (ceremonial), and Gyotisha (astronomy). See Max Miiller, Ancient Sanskrit Literature, p. 108, &c. 17.1 See 1. I, 24. VISHNU AND THE GODDESS OF TIIE EARTH. 5 shape of a boar, this world together with all animate and inanimate things in it, went away into a place hidden from the world. 19. Ganardana, the chief of the gods, having become invisible, the goddess of the earth began to consider, ‘ How shall I be able to sustain myself (henceforth) ?’ 20. ‘I will go to Kasyapa to ask: he will tell me the truth. The great Muni has my welfare under constant consideration.’ 21. Having thus decided upon her course, the goddess, assuming the shape of a woman, went to see Kasyapa, and Kasyapa saw her.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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