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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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. 22. Her eyes were similar to the leaves of the blue lotus (of which the bow of Kama, the god of love, is made); her face was radiant like the moon in the autumn season; her locks were as dark as a swarm of black bees; she was radiant; her lip was (red) like the Bandhugiva flower; and she was lovely to behold. 23. Her eyebrows were fine; her teeth exceedingly small; her nose handsome; her brows bent; her neck shaped like a shell; her thighs were constantly touching each other; and they were fleshy thighs, which adorned her loins. 24. Her breasts were shining white, firm', plump, very close to each other, (decorated with continuous strings of pearls) like the projections on the forehead of Indra’s elephant, and radiant like the gold (of the two golden jars used at the consecration of a king). 24. 1 Or ‘equal in size,’ according to the second of the two explanations which Nand. proposes of the term ‘samau.’ 6 VISHNU. I, 23. 25. Her arms were as delicate as lotus fibres; her hands were similar to young shoots; her thighs were resplendent like golden pillars; and her knees were hidden (under the flesh), and closely touching each other. 26. Her legs were smooth and_ exquisitely proportioned; her feet exceedingly graceful; her loins fleshy; and her waist like that of a lion’s cub. 27. Her reddish nails shone (like rubies); her beauty was the delight of every looker-on; and with her glances she filled at every step all the quarters of the sky as it were with lotus-flowers. 28. Radiant with divine lustre, she illuminated all the quarters of the sky with it; her clothing was most exquisite and perfectly white; and she was decorated with the most precious gems. 29. With her steps she covered the earth as it were with lotuses; she was endowed with beauty and youthful charms; and made her approach with modest bearing. 30. Having seen her come near, Kasyapa saluted her reverentially, and said, ‘O handsome lady, O earth, radiant with divine lustre, I am acquainted with thy thoughts. 31. ‘Go to visit Ganardana, O large-eyed lady; he will tell thee accurately, how thou shalt henceforth sustain thyself. 32. ‘For thy sake, O (goddess), whose face is lovely and whose limbs are beautiful, I have found out, by profound meditation, that his residence is in the Kshiroda (milk-ocean).’ 33. The goddess of the earth answered, ‘Yes, (I shall do as you bid me),’ saluted Kasyapa rever- I, 41. VISHNU AND THE GODDESS OF THE EARTH. 7 entially, and proceeded to the Kshtroda sea, in order to see Kesava (Vishzu). 34. She beheld (then) the ocean, from which the Amrita arose. It was lovely, like the rays of the moon, and agitated by hundreds of waves produced by stormy blasts of wind. co
2VISHNU AND THE GODDESS OF THE EARTH. 7 entially, and proceeded to the Kshtroda sea, in order to see Kesava (Vishzu). 34. She beheld (then) the ocean, from which the Amrita arose. It was lovely, like the rays of the moon, and agitated by hundreds of waves produced by stormy blasts of wind. co 35. (With its waves) towering like a hundred HimAlayas it seemed another terrestrial globe, calling near as it were the earth with its hands, the rolling waves. 36. With those hands it was as it were constantly producing the radiancy of the moon; and every stain of guilt was removed from it by Hari’s (Vishzu’s) residence within its limits. 37. Because (it was entirely free from sin) therefore it was possessed of a pure and shining frame; its colour was white; it was inaccessible to birds ; and its seat was in the lower regions. 38. It was rich in blue and tawny gems (sapphires, coral, and others), and looking therefore as if the atmosphere had descended upon the earth, and as if a number of forests adorned with a multitude of fruits had descended upon its surface. 39. Its size was immense, like that of the skin of (Vishzu’s) serpent Sesha. After having seen the milk-ocean, the goddess of the earth beheld the dwelling of Kesava (Vishzu) which was in it: 40. (His dwelling), the size of which cannot be expressed in words, and the sublimity of which is also beyond the power of utterance. In it she saw the destroyer of Madhu seated upon Sesha. 41. The lotus of his face was hardly visible on 37. See 15, note. 8 VISHNU. I, 42. account of the lustre of the gems decorating the neck of the snake Sesha; he was shining like a hundred moons; and his splendour was equal to the rays of a myriad of suns. 42. He was clad in a yellow robe (radiant like gold) ; imperturbable ; decorated with all kinds of gems; and shining with the lustre of a diadem . resembling the sun in colour, and with (splendid) ear-rings. 43. Lakshmi was stroking his feet with her soft palms; and his attributes (the shell, the discus, the mace, and the lotus-flower) wearing bodies were attending upon him on all sides. 44. Having espied the lotus-eyed slayer of Madhu, she knelt down upon the ground and addressed him as follows: 45. ‘When formerly I was sunk into the region of Rasatala, 1 was raised by thee, O God, and restored to my ancient seat, O Vishzu, thanks to thy benevolence towards living beings. 46. ‘Being there, how am I to maintain myself upon it, O lord of the gods?’ Having been thus addressed by the goddess, the god enunciated the following answer : 47. ‘Those who practise the duties ordained for each caste and for each order, and who act up strictly to the holy law, will sustain thee, O earth; to them is thy care committed.’ 48. Having received this answer, the goddess of the earth said to the chief of the gods, ‘Communicate to me the eternal laws of the castes and of the orders. 47. Regarding the four castes and the four orders, see II, 1; Ill, 3.
3Having received this answer, the goddess of the earth said to the chief of the gods, ‘Communicate to me the eternal laws of the castes and of the orders. 47. Regarding the four castes and the four orders, see II, 1; Ill, 3. 7 GED eae oer wate ro e E I,52. VISHNU AND THE GODDESS OF THE EARTH. 9 49. ‘I desire to learn them from thee; for thou art my chief stay. Adoration be to thee, O brilliant? chief of the gods, who annihilatest the power of the (Daityas and other) enemies of the gods. 50. ‘O Na4rdyawa (son of Nara), O Gagannatha (sovereign of the world) ; thou holdest the shell, the discus, and the mace (in thy hands); thou hast a lotus (Brahman) springing from thy navel; thou art the lord of the senses; thou art most powerful and endowed with conquering strength. 51. ‘Thou art beyond the cognisance of the senses ; thy end is most difficult to know; thou art brilliant ; thou holdest the bow Sarnga; thou art the boar!; thou art terrible ; thou art Govinda? (the herdsman) ; thou art of old; thou art Purushottama (the spirit supreme). 52. ‘Thy hair is golden; thy eyes are everywhere ; thy body is the sacrifice ; thou art free from stain; thou art the “field” (the corporeal frame); thou art the principle of life; thou art the ruler 49.‘ This is Nand.’s interpretation of the term ‘deva,’ but it may also be taken in its usual acceptation of ‘ god.’ 51.1 This is the third of the three interpretations of the term varaha, which Nand. proposes. According to the first, it would mean ‘one who kills his worst or most prominent foes ;’ according to the second, ‘one who gratifies his own desires.’ But these two interpretations are based upon a fanciful derivation of varaha from vara and 4-han. Of many others among the epithets Nand. proposes equally fanciful etymologies, which I shall pass over unnoticed.— 2 This epithet, which literally means ‘he who finds or wins cows,’ is usually referred to Vishzu’s recovering the ‘ cow,’ i.e. the earth, when it was lost in the waters: see Mahabh. XII, 13228, which verse is quoted both by Nand. and by Sankara in his Commentary on the Vishvu-sahasrandma. It originally refers, no doubt, to Vishzu or Krishna as the pastoral god. Io VISHNU. I, 53- of the world; thou art lying on the bed of the ocean. 53. ‘Thou art Mantra (prayer); thou knowest the Mantras; thou surpassest all conception; thy frame is composed of the Vedas and Vedangas; the creation and destruction of this whole world is effected through thee. 54. ‘Thou knowest right and wrong; thy body is law ; law springs from thee; desires are gratified by thee; thy powers are everywhere; thou art (imperishable like) Amvzta (ambrosia) ; thou art heaven ; thou art the destroyer of Madhu and Kaifasa. 55. ‘Thou causest the increase of the great ; thou art inscrutable; thou art all; thou givest shelter to all; thou art the chief one; thou art free from sin; thou art Gimdta; thou art inexhaustible ; thou art the creator.
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.
1‘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. 22. Her eyes were similar to the leaves of the blue lotus (of which the bow of Kama, the god of love, is made); her face was radiant like the moon in the autumn season; her locks were as dark as a swarm of black bees; she was radiant; her lip was (red) like the Bandhugiva flower; and she was lovely to behold. 23. Her eyebrows were fine; her teeth exceedingly small; her nose handsome; her brows bent; her neck shaped like a shell; her thighs were constantly touching each other; and they were fleshy thighs, which adorned her loins. 24. Her breasts were shining white, firm', plump, very close to each other, (decorated with continuous strings of pearls) like the projections on the forehead of Indra’s elephant, and radiant like the gold (of the two golden jars used at the consecration of a king). 24. 1 Or ‘equal in size,’ according to the second of the two explanations which Nand. proposes of the term ‘samau.’ 6 VISHNU. I, 23. 25. Her arms were as delicate as lotus fibres; her hands were similar to young shoots; her thighs were resplendent like golden pillars; and her knees were hidden (under the flesh), and closely touching each other. 26. Her legs were smooth and_ exquisitely proportioned; her feet exceedingly graceful; her loins fleshy; and her waist like that of a lion’s cub. 27. Her reddish nails shone (like rubies); her beauty was the delight of every looker-on; and with her glances she filled at every step all the quarters of the sky as it were with lotus-flowers. 28. Radiant with divine lustre, she illuminated all the quarters of the sky with it; her clothing was most exquisite and perfectly white; and she was decorated with the most precious gems. 29. With her steps she covered the earth as it were with lotuses; she was endowed with beauty and youthful charms; and made her approach with modest bearing. 30. Having seen her come near, Kasyapa saluted her reverentially, and said, ‘O handsome lady, O earth, radiant with divine lustre, I am acquainted with thy thoughts. 31. ‘Go to visit Ganardana, O large-eyed lady; he will tell thee accurately, how thou shalt henceforth sustain thyself. 32. ‘For thy sake, O (goddess), whose face is lovely and whose limbs are beautiful, I have found out, by profound meditation, that his residence is in the Kshiroda (milk-ocean).’ 33. The goddess of the earth answered, ‘Yes, (I shall do as you bid me),’ saluted Kasyapa rever- I, 41. VISHNU AND THE GODDESS OF THE EARTH. 7 entially, and proceeded to the Kshtroda sea, in order to see Kesava (Vishzu). 34. She beheld (then) the ocean, from which the Amrita arose. It was lovely, like the rays of the moon, and agitated by hundreds of waves produced by stormy blasts of wind. co
2VISHNU AND THE GODDESS OF THE EARTH. 7 entially, and proceeded to the Kshtroda sea, in order to see Kesava (Vishzu). 34. She beheld (then) the ocean, from which the Amrita arose. It was lovely, like the rays of the moon, and agitated by hundreds of waves produced by stormy blasts of wind. co 35. (With its waves) towering like a hundred HimAlayas it seemed another terrestrial globe, calling near as it were the earth with its hands, the rolling waves. 36. With those hands it was as it were constantly producing the radiancy of the moon; and every stain of guilt was removed from it by Hari’s (Vishzu’s) residence within its limits. 37. Because (it was entirely free from sin) therefore it was possessed of a pure and shining frame; its colour was white; it was inaccessible to birds ; and its seat was in the lower regions. 38. It was rich in blue and tawny gems (sapphires, coral, and others), and looking therefore as if the atmosphere had descended upon the earth, and as if a number of forests adorned with a multitude of fruits had descended upon its surface. 39. Its size was immense, like that of the skin of (Vishzu’s) serpent Sesha. After having seen the milk-ocean, the goddess of the earth beheld the dwelling of Kesava (Vishzu) which was in it: 40. (His dwelling), the size of which cannot be expressed in words, and the sublimity of which is also beyond the power of utterance. In it she saw the destroyer of Madhu seated upon Sesha. 41. The lotus of his face was hardly visible on 37. See 15, note. 8 VISHNU. I, 42. account of the lustre of the gems decorating the neck of the snake Sesha; he was shining like a hundred moons; and his splendour was equal to the rays of a myriad of suns. 42. He was clad in a yellow robe (radiant like gold) ; imperturbable ; decorated with all kinds of gems; and shining with the lustre of a diadem . resembling the sun in colour, and with (splendid) ear-rings. 43. Lakshmi was stroking his feet with her soft palms; and his attributes (the shell, the discus, the mace, and the lotus-flower) wearing bodies were attending upon him on all sides. 44. Having espied the lotus-eyed slayer of Madhu, she knelt down upon the ground and addressed him as follows: 45. ‘When formerly I was sunk into the region of Rasatala, 1 was raised by thee, O God, and restored to my ancient seat, O Vishzu, thanks to thy benevolence towards living beings. 46. ‘Being there, how am I to maintain myself upon it, O lord of the gods?’ Having been thus addressed by the goddess, the god enunciated the following answer : 47. ‘Those who practise the duties ordained for each caste and for each order, and who act up strictly to the holy law, will sustain thee, O earth; to them is thy care committed.’ 48. Having received this answer, the goddess of the earth said to the chief of the gods, ‘Communicate to me the eternal laws of the castes and of the orders. 47. Regarding the four castes and the four orders, see II, 1; Ill, 3.
3Having received this answer, the goddess of the earth said to the chief of the gods, ‘Communicate to me the eternal laws of the castes and of the orders. 47. Regarding the four castes and the four orders, see II, 1; Ill, 3. 7 GED eae oer wate ro e E I,52. VISHNU AND THE GODDESS OF THE EARTH. 9 49. ‘I desire to learn them from thee; for thou art my chief stay. Adoration be to thee, O brilliant? chief of the gods, who annihilatest the power of the (Daityas and other) enemies of the gods. 50. ‘O Na4rdyawa (son of Nara), O Gagannatha (sovereign of the world) ; thou holdest the shell, the discus, and the mace (in thy hands); thou hast a lotus (Brahman) springing from thy navel; thou art the lord of the senses; thou art most powerful and endowed with conquering strength. 51. ‘Thou art beyond the cognisance of the senses ; thy end is most difficult to know; thou art brilliant ; thou holdest the bow Sarnga; thou art the boar!; thou art terrible ; thou art Govinda? (the herdsman) ; thou art of old; thou art Purushottama (the spirit supreme). 52. ‘Thy hair is golden; thy eyes are everywhere ; thy body is the sacrifice ; thou art free from stain; thou art the “field” (the corporeal frame); thou art the principle of life; thou art the ruler 49.‘ This is Nand.’s interpretation of the term ‘deva,’ but it may also be taken in its usual acceptation of ‘ god.’ 51.1 This is the third of the three interpretations of the term varaha, which Nand. proposes. According to the first, it would mean ‘one who kills his worst or most prominent foes ;’ according to the second, ‘one who gratifies his own desires.’ But these two interpretations are based upon a fanciful derivation of varaha from vara and 4-han. Of many others among the epithets Nand. proposes equally fanciful etymologies, which I shall pass over unnoticed.— 2 This epithet, which literally means ‘he who finds or wins cows,’ is usually referred to Vishzu’s recovering the ‘ cow,’ i.e. the earth, when it was lost in the waters: see Mahabh. XII, 13228, which verse is quoted both by Nand. and by Sankara in his Commentary on the Vishvu-sahasrandma. It originally refers, no doubt, to Vishzu or Krishna as the pastoral god. Io VISHNU. I, 53- of the world; thou art lying on the bed of the ocean. 53. ‘Thou art Mantra (prayer); thou knowest the Mantras; thou surpassest all conception; thy frame is composed of the Vedas and Vedangas; the creation and destruction of this whole world is effected through thee. 54. ‘Thou knowest right and wrong; thy body is law ; law springs from thee; desires are gratified by thee; thy powers are everywhere; thou art (imperishable like) Amvzta (ambrosia) ; thou art heaven ; thou art the destroyer of Madhu and Kaifasa. 55. ‘Thou causest the increase of the great ; thou art inscrutable; thou art all; thou givest shelter to all; thou art the chief one; thou art free from sin; thou art Gimdta; thou art inexhaustible ; thou art the creator.
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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