Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But 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.’ XCVIII, 78. CONCLUSION. 295 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 296 VISHNU. XCVIII, 79- 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.
278. The one horn is meant, by which Vishzu, in his descent as 296 VISHNU. XCVIII, 79- 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. XCIX, 4. CONCLUSION. 297 (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-
34. ‘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.) 298 VISHNU. XCIX, 5. 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.) XCIX, 16. CONCLUSION. 299 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.
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.
1But 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.’ XCVIII, 78. CONCLUSION. 295 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 296 VISHNU. XCVIII, 79- 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.
278. The one horn is meant, by which Vishzu, in his descent as 296 VISHNU. XCVIII, 79- 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. XCIX, 4. CONCLUSION. 297 (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-
34. ‘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.) 298 VISHNU. XCIX, 5. 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.) XCIX, 16. CONCLUSION. 299 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.
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.
No commentary for this page.