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Shri Bhagavad-Gita 22 страницаVedic(holy) metres, I am Gayatrl.
1. Kald=about 8 Seconds. Mukirta= gy of the day.
2. November-December, called the Agraha@yana, or the month with which the year commenced at one time.
3» April-May (Vasanta).
4. In Samskrit, all these terms are of feminine gender.
Kusutndkara,or the Season offlowers 36. 'Ofdupes, I am the gambling;ofthe illuminated, I (am) the lustre; I am victory; I am effort; and the goodness ofthe good.' Ofthe dupes or those engaged in imposing on each other,Iam the materials such as dice etc.,used for gambling purposes. I am victory ofthe victorious;and the effort ofthose who labour. goodness=magnanimity of mind. &c. 37. ' Ofthe Vrishnis^ I am Vasudeva;ofthe Panda- vas, Dhanahjaya^; of the Munis also, I am Vyasa;(and)ofSages,I am Usanas.® The being the son of Vasudeva is the manifested ex pression ofthe Lord, Vasudeva being the Lord direct. Of the Pandavas,I am(2) Dhanahjaya=Arjuna. Munisdirt those who in silent meditation realize truths. Ofthem I am Vyasa. Kavayah are sages or savants. ^ &c. 38. 'Of puriishers, I am the Punishment(orthe Rod); ofaspirantsforsuccess,Iam Polity;and ofsecrets, I am Taciturnity;and ofthe wise. Wisdom.' Iam the Punishmentofthose who punish infringement oflaw. Ofthose who seek tosucceed(in debate or conflict) I am the means ofsuccess,z//>: Polity. Ofmatters connected with secrecy,I am Silence; and also I am the Wisdom of the wise.
1. See Geneal : , Tree at end, Lec: I.
2. ‘The Conqueror.of .wealth.’ = Arjuna. Cw OE
3. Usanas= ukrazxthe Son of Bhgigu, =the priest, and preceptor of the Daityas. ‘
39. ' And what the seed of all things is, Arjuna!that itself I am.^ Mutable or immutable, nothing exists that, without Me,can exist.'* What the seed (or soul) is in all things,in whatever condition they be, manifest or inferred (or immanifest) I am that. Whatever sum of things may be deemed to exist, without Me as their atma,it cannot so exist. The purport throughout, thus,—from:—'I am atma, Gudakesa! enthroned in the hearts of all beings'(Giid: X-20), up to,'Movableorimmovable,nothing exists with out Me but with Me' (.Gad: X-39),—isthat the Lord exists in all things asatma(or Spirit). All thingsin all conditions are ever united with Me as atma(Spirit). It is evident from this that what is intended to be shown by sdmdnddhi- karanya,(or communal existence ofsubstance and attribute as one object) is the fact ofthe Lord dwelling in all things as Spirit (atma),(or that all things have only a relative existence with reference to the Absolute Spirit). JW &c. 40. 'There is no end, Parantapa! of My Glories, Divine. As for this account of My Glories, I have but given (thee)a summary.® Of My glories. Divine or Auspicious, no end is there. As for the account of Glorie.s, I have stated in brief here, they are those which are manifested under some limitation or other. &c. 41. 'Whatever thing is beaming with glory, prosper- ous or brilliant, know thou that assolelyeman ated from a scintilla of My glory.' (1)Whatever things exist which manifest the glory of being under My direction {vibhilHmaf); (2) Whatever things exist which are splendid and grand,or prosperous in kind or coin ; (3) Whatever things areseen attended with enthusiasm and eclat in any undertaking; Know them all as arising'from but a fraction of My glory. Glory or tejas is irresistible Energy or Power. All the glories that are manifested, know,as springing from a fragment of My directive Power, out of My inconceivable Power.' 42. ' But, what use-is to thee, Arjuna I all this vast knowledge. Abiding therein, I am in the Kos- mos with but a fraction(of Me).'
1. In the modern language of philosophy, the swdt/e state, is the ‘ Absolute Reality’ and the gross state, the ‘Relative Reality.” Herbert Spencer may be considered the modern oracle of Ram&nuja, when he says : ‘Noumenon and ¢Phenomenon are here presented in their primordial relation as two sides of the same change, of which we are obliged to regard the last as no less real than the first.? First Principles, p: 170. In other words the ‘ Unknowable’ is ne- cessarily correlated to the knowable.
What all that may be given to thee as knowledge on this subject is to no account. In whatever condition this Universe may be,—whether in the subtle unmanifest state or gross manifest state*-whether as regards its essenti ality or its perpetuity, or as regards its ramifying out into variousactivities—this Universe,the compound ofchit{cox\s- cious)and achit(unconscious)substances,is all planned out in such a manner as never to overstep the workings of My will. It is upheld but by an iota—a ten thousandth part ofa ten-thousandth part(say)—-ofmyTranscendent Power,. Says the Blessed Parasara: 'This Kosmic force is but the ten-thousandth of a ten-thousandth part.'^ OM TAT SAT. Thus closes The Tenth Discourse, Nlamed The Vibhuii-Vistara-Yoga, Or The Book of Divine Glories, With Sri Rimanujus Commentary thereon. In the colloquy Between Sri Krishna and In the Science of Yoga.. In the Divine Knowledge of the Upanishads, Or the Chants ofSri Bhagavdn, The Bhagavad-Gita.
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SRI BHAGAVAD-GITA OR THE DIVINE LAY. WITH SRl RAMANUJA'S YISISHTADYAITA • • COMMENTARY. LECTURE XI. NAMED, PJS VARUPA-SANDARSANA-YOGA. • • OR THE BOOK OF KOSMIC VISION. Sri Yamundchdrya. GitSrtka-San^aha,ij. ' Th'Eleventh mentions Eye Divine, Arj'un to view. That Love's sole means to know,to see, to reach, God true.' Sri Yogi PHrthasdrathi Aiyangdr.
AUIVI ®1Bhagavad-Gita WITH SRT RAMANUJA'S visishtadvaita commentary. THE ELEVENTH LECTURE, NAMED VISVARCPA-SANDARSANA-YOGA • • OR THE BOOK OF KOSMIC VISION. PROEM. IHUS,in order to kindle affection fortheDivine{bhakti) and inflame the same, the nature of Divinity as ensouling all things,accompanied with the expression ofthe multitude of blessed Divine attributes,— unique,and essentially characterising that Divine nature—was dwelt upon;and that contingent on such Nature,the relation to It as body,ofall the differing natures viz.. the sum of Intelligent {chit) and Non-intelligent {achit) entities, and their derivation from Divine Nature, of their very sub stance,being and movement,were also dwelt on. Having heard thus from the Blessed Lord Himself, the singularity of Divine^Nature, and the dependence of all things on Him for their very being,living and moving, Arjuna brought home to himself the conviction that such was the truth; but desirous of perceptually demonstrating to himselfthe same, Arjuna queries again: [Conformable to Arjuna's desire, he is going to sight Divinity,as will be apparent further on in verse: 'All-wonderful, Resplendent, Infinite, All-faced (Gi: XI-ii). 'The whole Kosmos located There in a part, and diversifiedly manifold'(Gi: XI-13),] Arjuna spake thus:— TVT &c. 1. ' Rid I am of my infatuation, by the speech Thou hast, for my grace, made, concerning Adhy- atma,the Supreme Mystery.' I have hitherto been labouring under the misappre hension ofloving my body as ifthat were the atma. But Thy speech constituting the Supreme Mystery,concerning atma, has removed this misapprehension with regard to atma; in other words, my misconception has been far dispelled. The Adhyatma or knowledge regarding atma is that which is embodied in the Gita, beginning with: 'Never at all was that I was not' (n-l2j and ending with: ' Therefore become thou yogi,O Arjuna!'(VI-46).' Likewise also: &c. 2. 'In detail, verily,from Thee,O L'ofus-eyed! have 'been heard by me,(the Whence'of)the ingress I. and egress of beings, as also (Thy) eternal ■ Majesty.'
1. Constituting the first Division ofSix Lectures, called'Psychocrasy'.
Likewise,beginning from thTe Seventh,up to theend of the Tenth Discourses,I have heard ofThee,O Lotus-eyed! the efflux ofall beings from Thee,as well of their influx into Thyself, Paramatma. Avyayam=Exhaustless=Eternal. Mahdttnyam—M.aL}QsX.y or Greatness consisting in being the Unrelate to all the related things,Sentient and Non- sentient;in Thy Supremacy,by reason of Thy countless glorious attributes of Omniscience, Omnipotence etc; in Thy being the all-Prop; in Thyself being the Director of every thought and every wink,and so on ad infinitum. //f=verily, is an adverb indicative ofthe approaching vision (of God): &c. 3. ' As didst Thyself declare, Paramesvara so do I wish toseeThySovereign Form,Purushottama! O Paramesvara Thou didstdescribe Thyselfas thus, and as such. And I do desire to realize the same by sight O Ocean of Compassion for Thy lieges!—realize Thy Unparalled Sovereign Form, expressive of Thy Divine Aspects(or Powers of ruling, protecting,creating,destroy ing and supporting;ofThy being the Harbour of Glorious attributes; of Thy Super-excellency; of Thy Unique ness from everything else,etc. &c. 4. ' Master!* shouldst Thou deem Me fit to see (the Form),then do Thou,Yogesvara! reveal Thyself to me in all (things).' IfThou so thinkest that Thy form,connotative of the Divine functions of'all-Greater', ' all-Destroyer'' all-Prop' etc., is fit to be seen by me,then do Thou reveal Thyself to me. Avyayam is an adverb meaning,in entirety.
Fogesvara!=Lord of Yoga. Yoga=the consensus of Divine attributes: Wisdom, Power, Sovereignty, Energy, Wonder,Glorj',^ etc., not to befound allied to any other being save Thyself. That Yoga meansthis is testified to by; ' See My Sovereign Yoga' {Gi: XI-8). To supplicating Arjuna, who was so desirous, and whose voice was convulsive with rapturous emotion,spake the Blessed Lord thus:— &c. 5. 'Behold My forms Divine,Parthal bythe hundred, and by the thousand,in every variety, in every color,and in ever)'contour.' Gaze on My all-embracing (all-sustaining) Form, in hundred and in thousand phaises. Divine=Imma terial transcendental colors: white,dark etc. 6. Behold the Adityas, the Vasus, the Rudras, the Asvins, and the Maruts. Behold wonders, Bharata!, many,and never before seen.* In My One Form,find the Adityas,twelve;the Vasus, eight; the Rudras, eleven; the Asvins,two;the Maruts, forty-nine-etc., for example. Find in it the many marvels, those directly perceived (or sensed) in this world, and those related in the ^astras, even all those that are to be found in all the other worlds,.—allthat may be mentioned in all the Sastras;—all that has never been seen before.
1. These are the Six Primary or Principal Attributes (explained else- where). Wisdom (/#déza)=Omnis- cience; Power (4a/a)=all-Supporting; Sovereignty (assvarya)=all-Ruling ; Energy (zirya)= Exhaustlessness ; Wonder (s¢4/4)= miracle-working,
and glory (teas) =all-Overpowering. (Vide 7dt-Chanzp:3). These attributes have also been explained elsewhere. 2. ‘The Sun, the moon, the stars the seas, the hills and the plains, ‘Are not these, O Soul, the vision of
Him Who reigns ? Zennyson,
7. Behold now all the Kosmos movingand non-moving nestling here, Gudakesa! in a corner of My body;and whichever else thou mayst wish to see. In My body sole, in but a corner of it too, look, the whole universe of moving and non-moving things, lies. And whatever else that Thou shalt desire to see, thou mayst find it all toso lie in but a portion of My Form. 513 &c. 8. By thy this eye alone, thou wilt not indeed be able to see Me: I grant thee the Divine eye': See My Sovereign Yoga. I shall reveal My Kosmic glory,all confined but to a small space in Myframe. But with thy physical eye,fitted only to see limited and conditioned objects, thou wilt not be able to realize that sight, unique, beyond example, and beyond measure. Hence let Me confer on thee that Divya or spiritual(immaterial)eye,capable ofseeing Me. See My Sovereign Yoga ; Sovereign means: matchless or extraordinary. Yoga=(i)the assemblage orjunctureof attributes, Omniscience etc., and(2) the centre of all dis played magnificence[yibhUti). Safljaya said(to Dhritarashtra):—
1. Inve Divine Eye, read :
Mund: Of°: Il-i-2; Bh: Gi: XV]ii-34 3
Chh: Up's VUII-12-5. It is also cal- led the spiritual, celestial or luminous eye. Read also Bhdg: XI-14.
z. Hari=The 361st and 656th name of Vishnhu=He who removes obstacles or sins. Also vide Mahd: b4a Sante-parvg IIl-43-39.
9. So saying then,O king! Hari,*the Great Lord of yoga, disclosed to Partha, His Supreme Sovereign spectacle. So saying, He who was seated as Charioteer in the chariot, Arjuna's own maternal brother-in-law^ (!) the Great Lord of yoga—or united centre ofPerfections and Magnificence—or the Lord of wonderful Powers—Hari,* —Who is Parabrahma Narayana,—unravelled to Arjuna, His own paternal brother-in-law,® His extraordinary Sovereign Form;—the Form,the Seatofall the diverse and wonderful Kosmos;the Form,commanding all. That Form, was like this:— &c. 10. Ofcountless mouths and eyes, the cynosure of marvels, of countless divine adornments, of countlessdivine weapons ; 11. Wreathed in divine garlands, robed in divine garments, anointed in divine unguents, all- wonderful, brilliant, infinite and all-faced. Devam=Th& brilliant,shining, resplendent. Anantam=T\\t.infinite,or that which is the receptacle ofall the Universes,of the past,the present,and the future. Hence that which is not measurable by space,time etc. Visvato-mukham= of face turned to all sides ofthe Kosmos. And that which has its appropriate Divine garments, unguents,garlands,ornaments and weapons. That which was described by the term Divya or brilliant Is now explained:
12. ' Were a thousand suns to all at once burst forth in the heavens,then might the Majestic Soul's radiance be compared to that brilliance. This is but a mere illustration to show the infinite splendour ofthe Form;a splendour,the radiance of which is never decreasing. &c. 13. Then did Arjuna see there, lying in a spot of the body of the Deva of the Devas, all the ' Kosmos,divided out in various ways. In that Divine body of the Deva of the Devas, infinitely long and infinitely broad ; of many hands and of many trunks;of many faces and of many eyes; of un limited effulgence; of countless celestial weapons; of appropriate countless celestial embellishments ; of divine garlands and ofraiments; redolent with heavenly odours; and teeming with infinite marvels; Arjuna discovered lying in a spot, all the Universe in its multifarious wonderful details of what is Brahma and others, what are the devas, and what the human, the animal the vegetable and the mineral, kingdoms are;—entities classed out as the enjoyers, diversities of things of enjoyments, the varied instruments ofenjoyment are; what,—with Svarga,Patala, Ata}a,Vitaja,Sutala,etc.,—the localitiesjofenjoyment are; in short,the Universe composed ofPrakfiti andPurusha,— (or composite of matter and spirit); or the universal glory as depicted in the verses;— ' I am the Source ofall,from Me moves all'{Gi: X-8); ' So be it, Kuru-Chief1 1 will unfold to thee My blessed glories'{Gi\ X-19); ' J am Atma, Gudakesa I enthroned in the hearts of all beings'{Gv. X-20);
'Ofthe Adityas,I am Vishnu'{Gl: X-21); * « * « * « ' Movable or immovable, nothing exists without Me but with Me'{Gl: X-49); ' I with buta fraction (of Myself), uphold all this Kos- mos abiding therein X-42); Pandava=Arjuna,saw all this with the Divine Eye vouchsafed to him by the Blessed Lord's grace. cm: ^ &c. 14. 'Then,atruck with amazement,and hairsthrilling in ecstasy,did Dhanaftjaya reverently bow his head to the Deva, and did, palms joined exclaim. Then did Arjuna perceiving the Lord Divine,—in a ncx)k of whose Frame, upheld by Him, lay the whole marvellous Kosmos,— the Deva, the all-Wielder, and Container ofall the wonderful countless glorious qualities such as wisdom etc,—became petrified with astonish ment, his hairs bristling with transport of joy. And like an inanimate rod, fell prostrate, head bowed down ;and with palms clasped,exclaimed:
1. Vishju’s navel is the lotus. Brahmi is born there. Hence he is called Xamaldsana or lotus-seated, vide Nadmalingdnusdsana [-17. Siva is born from Brahmi. So he is said to be Kamaldsanasthg or he who is seat.
15. 'I see, Lord! all the Gods in Thy Frame,and likewise all the diverse hostsofbeings;Brahma, and Isa who is seated in Brahma;all the Rishis and all the shining races ofserpents'. O Deva 1 In Thy Body, I do see all the gods; and similarly the several classes ofcreatures;similarly Brahma, the four-faced ruler of the mundane egg (Brahmanda) similarly Tsa or Siva who is seated in Kamalasana',(lotus- seated)or Brahma,meaning that Siva is under the control of(his father)Brahma;similarly all the Devarshisand other Rishis, and all the shining races of serpents, Vasuki, Takshaka etc. &c. 16. 'I see Thee on every side countless-armed— (countless-) breasted, (countless-) faced and (countless-)eyed,and ofForm limitless. Yea! Kosmic King I Yea! Kosmic Figure! I see not the end or the middle,oreven a beginning for Thee'. Everywhere do I see Thee infinite, ofcountless arms and of countless breasts,of countless faces and ofcountless eyes. Ftsvesvara~Tht Wielder or King ofthe Universe. Visvaru/>a=The Kosmic Figure,or He to whom the Kosmos is the body. Inasmuch as Thou art a«a«/a=endless. Thou hast no end,no middle,and no beginning. Thus do I see Thee. &c. 17. I see Thee,crowned, with mace and discus in the hands;a pile oflight, dazzling everywhere,and on all sides dazing the sight; blazing with sun- and-moon-like glow; measureless'. A huge massofglory;resplendenteverywhere,blinding thesighton allsides ;having a brilliance likethesun and the moon blazing. I see Thee thus measureless, with crown {kiritq),sceptre(£add), wheel{chakrd)etc. &c. 18. 'Thou art to be known as the Supreme Imperi* shable; Thou art the great Shelter of this Kosmos; Thou art the Undecaying;the Shield of the Permanent Dharma; and I ken, Thou art the Primal Purusha.' Thou art the Supreme Akshara, or the Imperishable (=Unchanging), declared as that which is to be known,in such Upanishad Texts as:— ' There are two Vidyas(sciences)to be learnt'etc.' Nidhdnam=ShQ\tQT=S)\i^^or\.=Prop(ofthe Universe). Avyayah='Y\\9.X. which can never exhaust,for in what ever aspect,or character,or manifestation. Thou wiliest to be,so dost Thou ever remain. TheShieldofthe Permanent Dharma—The Protecterof the Eternal Laws of Virtueetc.,embodied in the Vedas, by incarnating Thyselfin any of the known ways (such as Rama,Krishna etc). Thou art the Primal Purusha or Ancient Spirit as declared in such Upanishad-passages as: ' I understand this Purusha the Magnificent' etc.* ' The Sublimer than the sublime,Purusha'.' That,this Thou art, 1 understand ;i. e.. Thou,the Or nament of the Yadu-race,hast Thyselfappeared to Me as such. &c. 19. ' I see Thee,beginningless, middle-less and end less; ofinfinite energy ; and of countless arms; having eyes like the moon and the sun;the mouth with burning fire; and Thy gloriouslight warming up the Kosmos.'
1. Mund: Ups 1-1-4: Dve vidye veditavye.’ a. TZatt: Aran IIl-12; and Puru- sha-S#kta: Ved-aham etam Purusham Mahantam &e
Devoid of beginning, middle or end=infinite. Infinite Limitless supreme power. Other qualities are implied,such as wisdom, might,dominion, power,strength, lustre, etc. Countless arms imply countless breasts,feet etc. All eyes,like the moon gladdening,and like the sun glowing. The gladdening eyeisthe coolsoft beaming eye with regard to those friendly creatures, the Devas etc,, who bow and bend. The glowing eye is the cruel hot burning eye with regard to the inimical hosts of .\suras, Rakshasas, etc, it is said: ' The terrified Rakshas [flee from Thee) in all directions, and all the Siddha-hosts do salute(Thee),etc, {Gi. xi-36). The mouth with fire burning mouth as if tlie Fire of Destruction, in the bosom oftime,raged therein. T^Vw=glory=dazzling presence,a beaming presence, a presence, conquering everything before it, or which nothing can resist in its course. And this life-giving glory flows unresisted into the Universe, Thus do I—in the manner Thou hast deigned to teach me—realize Thy Apparition Divine,a demonstration that Thou art the all-Creator,the all-Refuge,the all-Wiel- der,the all-Destroyer,the Asylum of all )he Divine virtues of Omniscience etc., the Beginning-less, Middle-less,and End-less, How,in one body,are countless breasts etc., possible? The reply to such an objection would be: It is possible to imagine a single middle trunk above which countle.ss hands etc,,-do branch off, and below which countless feet etc., do branch off; and every one ofthe countless faces too may be imagined to have a pair ofeyes each. Soit is no impossi ble conception. 'Seeing Thee this-wise, Devas etc., and myself are, all, inspired with awe,etc.,says the following verse:
20. 'Indeed, is the interval betwixt the heavens (above) and earth (below),and every direction, filled by Thyselfalone. Atsight of this,—Thy Marvellous Awful Form—allthe Worlds Three, O Great Soul! are panic-struck'. The terms, heaven and earth,imply all the upper and all the lower worlds(respectively). 'The interval between' is to mean the intervening plenum or space. In the spaces in which all the globes dwell, and in every direction, art Thou and Thou alone extended. Thy marvellous Awful Form is solely by reason ofits infinite pervasion,ineffably awe-inspiring. All the three worlds: the worlds inhabited by Brahma etc., the Deva and Asura bands, the Pitri-hosts the Siddhas, the Gandharvas, the Yakshas, the Rakshas etc.,—all present now to witness the (impending) conflict (between the Pandavas and Kauravas),—the three worlds distinguished as the habitat of(i) the friendly,(2) the Inimical and(3)the middling, beings. Panic-struck is to be over-terrified or staggered with awe. Great Soul—One:,Whose soul's(or mind's)working is unfathomable. Like unto Arjuna, unto all beings were granted divine sight competent for direct apperception of the Kosmos- enfolding Image(ofthe Lord). If it be asked why,it is becauseto prove to Arjuna the extent of His Power. . Hence it is stated:— 'At sight of thi.s. Thy Marvellous Awful Form, all the WorldsThree,O Great Soul! are panic-struck'(^Gitd-.XI-20). ^11 ^ &c. 21. 'Verily into Thee,do the Sura-hosts enter, some in fright,clasping their palms and lauding Thee. Saying ' all hail,'the Maharshis and the Siddha- hosts lavish on Thee hymns of praise.' These .Sura-communities, good in nature,seeing Thy Universal Image, are rejoiced, and make towards Thee. Some among them are frightened at the wonderful and awful Spectacle, and consequently join their palms, and ejaculate songs of praise, each according to his light. Others, the Maharshi-groiips and the Siddha-clans,— those who have realized higher and lower truths,—say'all hail' {=svasti 'be it well,' a form of well-wishing and benediction), and break out into lavishly singing hymns of Thy praise apposite to the Lord's character. &c. 22. 'In astonishment,look on Theeall the Rudras,the Adityas, Vasus, and those Sadhyas,the Visvas, and the Asvins, Maruts and Ushmapas, the hosts of Gandharvas, Yakshas, Asuras and Siddhas.' The Ushmapas belong to the Pitris, as the.^ruti says: 'Verily are the Ushmabhagas,Pitris'.i All these,struck with astonishment,stare at Thee ^ &c. 23. 'The worlds are put into a tremor, and Myself too, at seeing, O Strong-armed I Thy Magni ficent Image, of many faces and many eyes, of many arms and feet, many breasts, and terror-striking tushes.'
I, Tait.i Braht i-io, 'Ushnia-bhagahi pitarah,'
'Tushes etc'=with teeth numerous,amostawe-inspiring appearance. The worlds,arethe Three Worlds above-men tioned, containing the three classifications of beings, the friendly, the antagonistic and the indifferent. They and all and Myselfare put into trembling at sight ofthis Thy Vision. JPT:^&c. 24. ' 0 Vishnu 1' my very inner self quakes at seeing Thee reaching the firmament,effulgent,ofnu merous colors, wide-opened mouths,and large shining eyes; and neither courage nor peace can I command.' The term firmament or vault above,isin refer- % ence to the parama-vyoma or the Supreme Space or Regions above,beyond the three Gunas, (or the Heavens) chanted in the ^rutis as:— ' That in the High Imperishable Vault(vyoma)'*., ' The Sun-colored, beyond Tamas ' The Dweller beyond this Rajas 'He who is his (soul's) Supervisor, in the sublime frmament(vyoma), etc. NadAas-sprisam=rc3iching the firmament, means that Thou art the (infinite) Shelter or Receptacle ofall the changeful Prakfiti-principle, and the Puru.sha-principle in all its several states ofexistence (bound, free etc). Also in a previous stanza,it was declared:—
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