Shri Bhagavad-Gita 22 страница

⇐ ПредыдущаяСтр 24 из 39Следующая ⇒

Vedic(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.

============

SRI

BHAGAVAD-GITA

THE DIVINE LAY.

WITH

SRl RAMANUJA'S YISISHTADYAITA

• •

COMMENTARY.

LECTURE XI.

NAMED,

PJS VARUPA-SANDARSANA-YOGA.

• •

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

• •

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:—

⇐ Предыдущая 19 20 21 22 232425 26 27 28 Следующая ⇒