Shri Bhagavad-Gita 21 страница

⇐ ПредыдущаяСтр 23 из 39Следующая ⇒

instrument in, causing pain or injury to others.

Equanimity or equable state of the mind

whether good or bad may befal,either to oneself, or friends

or foes.

Amiability or sweetness of temper with all

(at all times).

Austerity=the denying to oneselfofeven the

Sastra-permitted pleasures,and thus chastising the body.

Beneficence, or the transferring to another

what contributes to one's own enjoyment

FafaJ=Fame or renown that one becomes credited

with good qualities.

.4j'af<w=Notoreity for bad qualities.

The subject-matter here being the description of

mental states, fame, notoriety, austerity and beneficence,

imply the states of mind arising from the acts designated

by these expressions.

These and such like mental dispositions are the causes,

prompting creatures to engage in activities or keep passive.

And they all go forth from Me, meaning that they all

come from My willing them.

The next verse teaches that the active agents in the

work ofcreating, sustaining etc., all the sum ofexistences

derive their impulses from My Will:

&c.

6. '

In the past,the Maharshis Seven,'and the Manus

Four, were the mind-born those from whom

sprang all this progeny in the world.'

The past is the past manvantara. The seven' Mahar-

shis are Bhfigu etc, who were born from the mind of

Brahma (Demiurge) to inaugurate the Day-creation (of

Brahma). The Four Manus are those named Savarnikas^

etc., the mind-born,as well,of Brahma, appointed to look

to the maintenance ofthe created Kosmos. All the people

ofthis world are descendantsfrom these. They create and

sustain, (respectively) their off-spmg, every moment, till

the eve of Kosmic dissolution.

Bhfigu,etc and the Manusarefollowers after Myideals.

Hence they are those who are after My mind{tmd-bhavdh),

or who share in My designs.

&c.

7. '

Whoso comprehends the truthsofMy vibhuti and

yoga, will be linked in steady(bhakti—) yoga.

No doubt is there about this.'

(1) Vibhuti=aisvarya— UniversalSovereignty or Ma

jesty, as displayed in all the marvellous works of creation,

sustenance, and the workings ofthe Universe etc, all de

pending on Me.

(2) Yoga^ihe. consensus or assemblage of all the

Glorious Attributes, exempt from all that is abhorrent.

Whoso comprehends Metruly in My character com

prised in(the two groups of)(U vibhuti and(2)yoga^ will

succeed in acquiring unwavering or rapt devotion

{bhakti-yoga).

That is to say: the knowledge respecting My

vibhutiand yoga,(or pondering over the Lord asseen in his.

wondrous works and conceived as with divine attributes),

will aid in the arousing of devotion. That such is the

case thou shalt experience thyself.

1. (1) Brahma,—Savarmika (2)

Rudra—Savaryika (3) Dharma—-Sa-

varpika (4) Daksha—Sdavarnika, are

the Four Sons of Priya, the daughter of

Daksha. Also consult Zétgaryé

Chandrika,

The development of Bhakti resulting as the fruition of

l/i3A«/i-knowledge,is shown (thus);—

m &c.

8. 'I am the Origin of all; from Me operates every

thing. So do the wise comprehend Me, and

with thoughts imbued with devotion, worship

Me.'

I am the Origin, i. e., the Cause originating all the

wonderful works displayed in creation,comprised ofthe

Intelligent and Non-intelligent objects. And everything

too derives its impulses, or energies required for action,

from Me.

The wise are the illuminated sages (jHdnis). And

they comprehend Me in My native character af the Inde

pendent Lord ofCreation,and as Him Who is possessed of

the illustrious attributes such as Condescending Simplicity

{Sau-sUya), Beauty{Saundarya), Affection {Vdtsalya)etc;

The wise worship Me in such aspects. They are

bhdva-sanianvitdh. Bhdva is a certain function or attitude

ofthe mind, when it is directed to Me in loving devotion.

The wise work their minds in order that it may enter into

such a mood.

How?

*1^^ &c.

9, '

Thoughts rivetted on Me. and life nestled in Me,

do they (bhaktas;ever enlighten and entertain

each other about Me. They are content and

they are exultant.

Macchittdh means:those who fix their thoughts on Me:

Madgata-prdndh means: those whose life hangs on

Me—,life which, without Me,would be extinct.

They enlighten each other reciprocrating their several

experiences of my attributes;entertain each other with My

Divine and delightful acts.

They are content in thattheir mere conversation(about

Me) carrying to them a sense ofsatisfaction, such that

nothing more is wanted to complete it.

They are exultant in that their very hearing (of Me)

from others,causes in them a rapturous glow oflove.

^yddJjThMi &c.

10. 'Them,ever athirstfor union,I,in love,endow with

that illuminated understanding by which they

may pass to Me.

Satata-yuktanam means:those who worship Me inces

santly, inten.sely praying for communion with Me. I give

them, out ofloving grace, that ripe acute understanding

(^=z\\\\xm\na.t\oti=buddhi-yoga) by which they can join Me.

Further:—

&c.

11. 'Solely,outof tender grace for them, Partha!, do

I destroy their ignorance-born darkness, by the

resplendent light of wisdom, filling the course

of their thoughts.'

Out of compassion alone for them, I am present in

their mind-functions (or mind-workings) as their chief

Object {i. e., subject-matter of their thoughts). And there

do I make manifest to them My Blessed Attributes.

Theli^^kt is Myself in his thoughts,—the light of

wisdom,—shining. The darkness is that begotten of

ignorance,—darkness to which men are long inured.

Ignorance is what Is found in the shape of past Karma.

This darkness is antagonistic to wisdom, and produces a

desire for things other than Myself. And I do dispel it.

Having heard thus,thecharacter ofBhagavan(i)as in

his vibhati, or splendour of manifested Kosmic works, and

(2)as in his yoga,or in relation to Blessed Attributes,—

a character, unique and matchless,—a character productive

of infinite bliss to hearers, Arjuna asked with the desire to

know at greater length this two-fold character of

Bhagavan:—

Tt ^&c.

11^. 'Thou art the Supreme-Great, the Supernal

Light,the Superbly Holy(Paramam-Pavitram),'

Thou art He Whom the Srutis proclaim as Param-

brahma, Param-dhama, and Paramam-Pavitram.

Paratnbrahma or Supreme-Great is He as stated in:—

Search for Him from Whom aloneare all these beings

born ; by Whom the bom live on ;into Whom they enter

and merge; He is Brahm'.^

The Brahma-knower attains thesupreme(state)'*

Is not he, the knower of Param-brahma, who verily

becomes Brahm Himself?

'®

Similarly, Param-dhatno. =Param-jyotih •= Supernal

Light, as declared in:

'Now,(where) above all this, the Supernal Divine

Light shines forth'.®

Reachingthe Supreme Light,oneresurrectsin his own

essential nature,'®

Him,the Light oflights,the devas etc.''

Similarly,Paramam-Pavitram,the Superbly Holy or

Sanctifier, or He Who purifies the devotee of all his sins,

—thesins ofthe past{PUrv-d<rha\ and thesins ofthe future

(

Uttara^hd). The ^rutis say:—

As water wets not the lotus-leaf, so do evil deeds

cling not to him who understands thus.*^

As the point ofa reed {hhikd) cast into the fire, is

at once burnt, so do indeed the sins of him become con

sumed.'*

Narayana is Param-brahma,Narayana is the Highest

Truth, Narayana is the Supreme Light, Narayana is the

Paramount Atma.'*

3^ &c.

12. '

The Spirit(Puru.sha), the Constant, the Divine

the First Lord,the Birthless,the Omnipresent.*

&c.

13. So do declare Thee,all the Rishis, and Devarshi

Narada, Asita, Devala, Vyasa (etc). Thyself

hast(so) declared to Me.'

All the Rishis, who have accurate cognitions oftruths,

small and great, declare only Thee as the Constant,Divine

Puru.sha,the Primal Deva,the Unborn, the All-pervading.

Solikewise, did Devarshi Narada, and Asita, Devala, and

Vyasa declare:—

"This,^rt-united Narayana,the Resident ofthe Milk-

Ocean,abandons his Serpent-couch,and vouchsafestocome

to the city of Madhura."*

1. Chk: Op:° iv-14-3. ‘ Yatha

pushkara-palésa Apo _ naslishyanta

evam evam vid: paipam-karma na

slishyate.’

2. Chh: Up®: v-24-3. ‘Tad ya-

theshika-tilam agnau protam pradi-

yet-aivam hazsya sarve papmanah

pradiiyante.’

3 «Tait: Up: Nara. 11. ‘Nara-

yana Param-brahma, tatvam Naraya-

nah parah, Narayana paro-jyotir atma

Narayanah parah ?.

4. Harivamsa: 123-62: ‘Esha

Narayanas-Sriman? etc.

Where Madhusudana is, that Dvaraka is blessed. He

verily is God Himself; the Ancient is He;He indeed is

the visible immemorial Dharma itsel-f. Those indeed, who

are versed in the Vedas,and those also who know spiritual

truths, declare Krishna to be the Great-Soul,the Dharma

immemorial. Ofall purificants, Govinda is said to be the

Supreme Purifier. Ofall the virtuous, indeed,is He the

Virtue,and of all the auspicious things He is the Auspici

ous. Where ki the three worlds resides the Lotus-eyed,

the Over-Lord, Hoary Hari, Madhusudana Himselfis He'.*

Similarly: it is stated'Where the Archaic, Divine,

Param-atma, Narayana is, there all the Kosmos, all the

holy waters, all the holy temples are. He is Merit, He is

Parabraham, He is Holy Waters, He is the Forest for

austerities, where the Devarshis and the Siddhas,and all

the hosts of the tapys-wealthy dwell. Where the Primal

Lord, the Great Yogi, Madhusudana is, there resides the

merit of merits. Let thee not have any doubt as to that.'

Krishna sole, is the Origin and the End of the

systems; Krishna indeed is all this movable and immovable

Kosmas.'^

Thyselfhast declared to Me,as in;—

"Earth, water, fire, air, ether, manas, buddhi and

ahankara constitute My eightfold differentiated Nature'.*

(Vli-4)

I am the Source ofall; and all proceeds(or goes on)

through Me'(X-8).

&c.

14. 'All that thou tellest Me, Kesava I I take to be

true, for neither the Devas nor the Danavas,

Lord!understand Thy manifestations.'

I take, that all that Thou sayest is but fact, nota mere

(poetic)description ;—allthatThou tellest me ofthy extaor-

dinary and infinite native glory and illustrious attributes.

Hence,O Lord!—Treasure ofthe matchless qualitiesofwis

dom, power,strength, dominion, energy, and lustre!,—the

Devas(celestials),and the Danavas(evil spirits), who are of

limited understandings, know Thee not.

&c.

15. '0PurushottamalSourceofbeings!Lord ofbeings I

God ofgodsl^King of the Universe! by Thyself

(alone) knowest Thou Thee Thyself.'

O,Purushottama! Thy nature. Thou knowestThyself

by Thy own knowledge.

Bhilta-bhdvana\—T\vt Progenitor ofall beings.

Bhut-esa!

=The Governor of all creatures.

Deva-deva\=God ofeven gods,i. e., that even as the

devatas or celestial beings excel the lower creatures, man

animals, birds, reptiles etc., by their innumerable auspici

ous qualities of beauty, habits etc., even so, much more,

dost Thou excel the devatas.

Jagat-pate\=Th.& Lord or Master ofthe Universe.

&c.

16.'

Thou alone art fit to tellThy own glories,—glories

wherewith Thou abidest by filling all those

worlds.'

Whatever glories(or wondrous works) there be, that

are peculiar,to Thyself, Thou alone art capable of des

cribing them, I.^.,displaying them. Theyare glories end

less; and Thou,conversant with the ways of governing all

these worlds, pervadest them as the Governor, and abi

dest therein.

17. '

How can I, Thy votary, know Thee,by constan

tly meditating on Thee? In what ways,OLordj

art Thou,by me,to be meditated?'

1, Thy votary (yogi the follower of hhakti-yoga.

How can I, embarked on constant meditation of Thee, in

love,know Thee as the endowed of Perfection, Sovereignty

and other Illustrious Attributes.

In what other ways yet untold,—ways other than

those already described by Thee as in:'Decision, Know

ledge etc.'{jGitd X-4 etcj., art Thou—as the Ruler &c.,—to

be reflected on by Me.

&c.

18. '

Recount again in detail, Janardana! Thy yoga

and Thy vibhuti. To Me, the listener to Thy

nectar(of wordsj, there is indeed never enough

satisfaction.'

As explained briefly in:

I am the Origin ofall, from Me all operates' (Glta:

X-8);now,in detail again, describe Thy Yoga and Thy

Vibhuti,Thy Governance{piycmana)etc.,such as the being

the Creator etc. Listening toThy ambrosia-like Greatness,

there is verily no end ofdelight to Me.. That it is insati

able Thou Thyself knowest.

Sri Bhagavan responded thus:—

^ &c.

19. '

So be it, Kuru-ChiefI I will unfold to Thee My

blessed glories, in their salient points; (for)

there is no end to My Infinity.'

O, Chief of Kurus! My glories are illustrious. By

salientfeatures are meant those prominent expressions of

My glories as will be declared in:

I am,ofthe household priests, the Chief etc.,'

X-23^). A few important instances alone in the world, I

am going to cite; for it would not be possible to tell

all,or hear all,as they(the glories) are exhaustless.

By vibiititva is meant the being governed (/. «., all the

Kosmos is under His government), for after stating that

'Decision etc.,'{Gitd^ X-4) of beings,—their manifold dis

positions—all 'come forth from Me alone, it was then

declared:

Whoso comprehends the truth of My Vibhuti and

Yoga etc.'(Gitd,X-yj.

Similarly,toshow that by the term yaig'a, the being the

Creator etc., was meant, and by the term Vibhuti, the

governance ofsuch creation by that(Creator),the verse:

I am the Origin of all,from Me all operates. So do

the wise know Me,and, with thoughts steeped in devotion,

worship Me'{Gitd: X-8), undertook.

That the Powers of the Lord connoted by the term

Yoga,viz: the Ruling of all creatures—or their Govern-

nance—is displayed by Hisabidance in every creatureas its

Soul, and that that term also connotes the function of the

Lord as the Creator,the Protector, and the Destroyer of

all,is now clearly declared (thus):

&c.

20. 'I am the Soul,Gudakesa 1^ enthroned in the hearts

ofall beings. I am the Beginning,the Middle

as well as the End of all creatures.'

In the hearts ofall beings, who constitute My body, I

am seated as their Atma(Soul)—To bethe Atma is indeed

to be in every manner the Support, the Ruler and the

Master. As so it is further declared:

In the heart of all am I firmly seated ; from Me is

memory,reason and conjecture etc'{Gitd: xv-i6).

Jsvara, Arjuna! resides in the hearts of all beings,

causing them, by maya,to whirl on the(Karma-)machine.'

{Gitd: xviii-6i)

Chant the Srutis also thus:—

'He, Who is seated in all beings,—Who is Innermost

than all beings,—Whom all the beings ken not,—ofWhom

all beings form the body,—Who rules in the interior of all

beings,—isthy Atma,AntaryamI,(Inner Ruler), Immortal"

'He,Who seated^in Atma-Who is in the interior of

atma,—Whom atma dc^not know— of Whom atma is body

—Who rules the interior of atma—is thy atma. Inner

Ruler, Immortal.'*

1. Bri: Up: v-7-15 ‘Yas sar

veshu bhiiteshu tishthan sarvebhyo

bhutebhyozntaro etc.,’

2. Bri: Up°s v-7-22. ‘Ya atmani

tishthan atmanozntaro ete.,’

3. Means, that two or more terms

signifying different ideas, referring to

but one object, such as the terms

yellow and round etc., in the expres-

sion, yellow round orange referring

to the object orange. ‘The relation

of co-ordinates.’

So seated then,—as Atma—among all creatures,I am

their.Beginnings their Middle and their End,i. e., the Cause

oftheir evolution, persistence and dissolution.

Thus having shown how the Lord abides in all His

manifested beings as their Soul, and how all terms in

their ultimate reference(jdmdnddhi-karanyaf connote the

Lord Himself,this community of reference* as subsisting

between the Lord and His manifested Kosmos iS now illus

trated(by many noted instances): Verily only then, can

all terms have such ultimate connotation,as referring to

the Lord, when He is in them as their Soul; as for

example, the terms such as Deva, man, bird, tree etc.,

though denotative ofthe corporeal exterior,is connotative

of the souls which indwell those exterior forms. The same

rule holds good in regard to terms ultimately connotatively

referring to the Lord Himselfin His aspect as the Soul(of

things denoted bysuch terras),—aswill beshown in verse:—

Movable or immovable, nothing exists without Me,

but within Me etc'(Gi/a: x-39); a passage postulating

the existence ofnothing save as dependent on the Lord.

That dependent existence means that which depends as

the ruled by the Lord'was declared in the beginning:—

'From Me moves all etc'(Gffd x-2).

&c.

21. 'Ofthe Adityas I am Vishnu: of the luminous

orbs,the radiant Sun; of the Maruts, I am

Marlchi:of the stars I am the Moon'.

Ofthe Adityas, who are twelve^ in number,the chief

one bearing the name Vishnu is Myself.

Ofthe shining lights in the Universe, I am the Solar

group. Ofthe Maruts', the chief, by name Marlchi is My

self. ,""""I

I am the Moon ofthe asterisms. The genetive case

of here is not used as specifying one ou^ of many,but as

one aver all; Moon in the present instance being the Lord

over all the stars;as exemplified again in

I am the intelli

gence of beings' : X-22) where, it means that what

exists as intelligence in beings as apart from beings,is

Myself.

&c.

22.'

Ofthe Vedas,I am Sama-veda, ofthe i)evas,

I am Vasava (Indra); of the senses, I am

manas;ofthe beings, I am intelligence.'

1. Vish: Pur: (1) Dhitri (2)

Aryam§ (3) Mitra (4) Varuna (5):

Indra, (6) Vivasvan, (7) Piishan, (8)

Parjanya, (9) Amsu, (10) Bhaga, (11)

Tvashtri (12) Vishnu.

2, The Seven Maruts are: (1)

Avaha (2) Pravaha (3) Nivaha (4)

Paravaha (5) Udvaha (6) Samvaha

(7) Parivaha (= Marjchi)

I am the Sama-veda,the chiefamong the four Vedas,

Rik,Yajus,Sama and Atharvana;ofthe devas(celestials),

I am Indra. Of the eleven senses',the chief manas,I am.

Ofthe beings(at livingthings)I am intelligence(chetand),

i. e., what is intelligence in them, I am that.

&c.

23. '

Ofthe Rudras,I am Sankara; of the Yakshas

and Rakshas,I am Vittesa; of the Vasus, I am

Pavaka;ofthe mountains, I am Meru.'

Ofthe eleven Rudras*, I am lF5ankara ; of the Yakshas

and Rakshas, I"am Vittesa=(lit: the Lord of Riches)=

Vaisravana=Kubera.

Ofthe eight Vasus®, I am Pavaka.

Among the mountains crowned with peaks, I am

Meru.

&c.

24. '

Know Me,Partha! to be Byihaspati,* the chief

of thedomestic priests;of the army-command

ers, I am Skanda'; of water-reservoirs, I am

the Ocean.'

The chiefofdomestic priests, Bfihaspati,I am. Sendni

=Sendpatt=comma,ndersofarmies. Ofthese I am Skanda®.

Ofwaters(or water-collections) I am the Ocean.

1. The five organs of perception,

the five organs of action, and the

manas=11. Vide Table, p: 257-258.

2. Vayu: Pur(1) Ajaikapad, a (2)

Ahvi-bradhna, (3) Hara, (4) Nir-rita,

(5) Isvara, (6) Bhuvana, (7) Angaraka

(8) Archa-ketu, (9) Mrityu, (10)

Sarpa. (11) Kapiilin.

3- (1) Apa, (2) Dhruva, (3) Soma,

(4) Dhava, (5) Anila, (6) Anala or

Pivaka, (7) Pratyiisha, (8) Prabhdsa.

(See Vish: Pur:).

4. The household priest of Indra.

5. The 2nd son of Siva also

called Kumarasvami,or Subrahmanya.

(Vide, Bhag : Vish: p. 1§18).

2$. 'Of Maharshis, I am Bhfigu; of speech, the

monosyllable (AUM); of sacrifices, I am the

sacrifice ofjapa;of the stationaries, Himalaya.'

Of the Maharshis,'etc, I am Bhfigu. Speech means

articulate sounds,signifying things(and ideas); of these, I

am the monosyllabic symbol(AUM),the Pranava.*

Of sacrifices (yajfias), the best is that of Japa (or

pious meditations on the Deity with the help of sacred

formulae).

Ofthe(terrestrial) mountains, I am Himavan (or the

Himalayas).

&c.

26. 'Ofall the trees, Iam the Asvattha;^ of Devarshis,

Narada; Of Gandharvas, Chitraratha; and of

Sid^as,Muni Kapila.'

Oftrees, Iam the worshippable Asvattha;ofDevarshis,

I am Narada;(rest as in verse).

&C.

27. '

Of steeds,know, I am Ucchaisravas,the nectar-

born®;ofelephant monarchs,Airavata; ofmen,

the king,—their ruler.

&c.

28. '

Ofweapons,I am Vajra;ofkine,the Kamadhuk;

the procreator Kandarpa, I am ; and of ser

pents(sarpas) Vasuki.

Kamadhuk=Kamadhenu=the Divine Cow Surabhi,

(lit: the milcher ofdesires).

Kandarpa=s(Manmatha)=sthe cause of, or motive for,

progeny.

1. The 329th name of ‘Vishnu’ the

330th being Standa-dhkarak. (Vide

Bhattar’s Sahkasrandna-Bhashya).

2. TheIndianfig(Ficus Religiosa).

3- Amrita=the Milky Ocean. Ihe

horse Ucchaisravas was born at the

time of its churning.

4. Vide note 1, p: 5.

Serpent or one-headed Snake.

&c.

29. 'Of Nagas,I am Ananta;of aquatic denizens,I

am Varuna; of Pitris', I am Aryama; and of

Judges, I am Yama.'

Nagas=Serpents or many-headed snakes.

inhabitantsofwater;ofthem, I am Varuna.

OfJudge.^ I am Yama=Vaivasvat.

&c.

30. '

Of Daityas,'® I am Prahlada;of meters,Time,I

(am); of animals too, I(am) the lion, and of

birds, Vainateya.'

Ara/«=Time=Afri/y«=Death, one of those agencies

that keep reckoning at time to cause catastrophes.

qsRTmTFi &c.

31. 'Offluids, I am Pavana; ofthe wearers of wea

pons, I am Rama;of the finny tribe, I am the

dolphin; ofrivers, I am Jahnavi.®

1. Pitris = Vairajas or Somapas,

Agnishvattas, Barhishads (incorpo-

real classes=3). Somapas, Havish-

mantas, Ajyapas, Sukdlins (corporeal

classesm:4). See Manu [II-194-199,

Harivamsa; and Yazur- Veda.

2. The Projeny of Diti.

3. Ganges, the daughter of Jahnu

Rishi. (Vide Vishaze: Purs IV.

7-3» co)

Of those which are fluidic, I am Pavana=wind. Of

weapon-bearers (of warriors), I am Rama. Unlike other

manifestations (which are indirect) Rama here is a direct

manifestation. Rama thus being directly the Lord Himself,

the manifested aspect in'

I am Rama'being the manifest

ation of wearing weapons. In indirect manifestations, such

as'of Aditayas,I am Vishnu'etc, Adityas etc, are kshetra-

jfias or jivas (individual souls) and constituting the body

of the Lord—Who is their Soul—they are in the relation

ofattributes to Him,likethe weapons (in thiscase)forming

attributes to Rama(the direct Incarnation ofthe Lord).

32. '

I am, Arjuna! the Beginning, the End, also

the Middle ofcreation. Ofsciences,(I am)the

Scienceof atma ;ofthe debaters,I am the argu

ment"

Creation means the sum of things created. Ofthis,

I am the Beginning, i. e.. Cause; i. e., I Myself am the

Creator ofeverything created,then and there.

Similarly I am their End,i. e., I am Myself the Des

troyer,then and there, of whatever things come to be

destroyed.

Similarly am I the Middle meaning Protector; t. e.,

whatever things are being protected, then and there, I am

the Protector.

f^ada is right argument employed in order to arrive at

truth or truthful decision, differing from what are called

Jalpa* and Vitanda.*

1and2. /alpa and Vitandd are

both absurd ways of arguing, beyond

even the rules of fallacy. Monier

Williams describes /a/pa as ‘the argu-

ment in which a disputant tries to

assert his own opinion and to refute

that of his adversary by overbearing

reply or wrangling rejoinder, Vitanada

consists in idly carping at the argu-

ments or assertions of another without

attempting to establish the opposite

side of the question.

3- Compound formations such as

Rama-Lakshmana.

4. Rig-Veda: Attareya-Aranyaka

I{f-2-3 ‘ Akaro vai sarvé-vak,?

33. '

Ofthe alphabet, Iam theletter A;ofcompound-

words,the dvandva? I Myselfam the perishless

Time. I am the all-faced Dhatyi.'

Among the letters ofthe Alphabet,I am the letter A,

which is the base or rootofall other letters. So says .^ruti:

A-kara(or Letter A)itselfis all speech.**

Sdmasikah means the class of samasdk or compound

word-forming (as in Samskfit). Of the several ways of

compounding,I am the collective-compound or compound

of which all the terms are substantives or attributes, each

term being ofequal value with the other,grammatically.

Iam Time —never-ending,—composed ofthe divisions,

called kala^ and muhurta.^

I am the Creator ofall,vis:Dhdtri-=-Hiranyagarbha=

the four-faced (Demiurge).

&c.

34. 'And the all-capturing Death, I am; and the

Origin of all to come; of feminine (virtues)

I am fame,* prosperity* and speech,* memory*

and intellect,* courage* and forbearance.*

I am Death,the great Depriver of all life. And I am

the act known as Birth of all that is going to be born.

Ofwhatisfeminine(or known asfeminine perfections,or the

female Deities presiding over these qualities), I am Pros

perity (Sri), also Fame {Kirti), also Speech(Pa^),also

Memory {Smriii), also Intelleet {Medhd), also courage

{Dhntik),also forbearance [Kshamd).*

&c.

35. '

Similarly,ofSama-chants,I am the Brihat-Sama;

of poetic metres,I am Gayatrl; of months, 1

am Margaslrsha;* ofseasons,Iam the Flowery.®

OfSama-chants(.Vide X-22), I am Bfihat-Sama; of

⇐ Предыдущая 18 19 20 21 222324 25 26 27 Следующая ⇒