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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. 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] U 290 VISHNU. XCVII, 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. XCVIII, 2. CONCLUSION. 291 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.
2XCVIII, 2. CONCLUSION. 291 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 2 292 VISHNU. XCVIII, 3. 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).’ XCVIII, 40. CONCLUSION. 293 22. ‘Thou art the lord (producer) of (mother’s) milk.
3Nand. 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).’ XCVIII, 40. CONCLUSION. 293 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 294 VISHNU. XCVIII, 41. 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.
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.
111. 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] U 290 VISHNU. XCVII, 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. XCVIII, 2. CONCLUSION. 291 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.
2XCVIII, 2. CONCLUSION. 291 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 2 292 VISHNU. XCVIII, 3. 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).’ XCVIII, 40. CONCLUSION. 293 22. ‘Thou art the lord (producer) of (mother’s) milk.
3Nand. 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).’ XCVIII, 40. CONCLUSION. 293 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 294 VISHNU. XCVIII, 41. 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.
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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