THE GARUDA PURANA 63 страница

The second constituent consists of rajas extent in the primary rajas. The third constituent consists of rajas present in the primary tamas. The fourth constituent consists of one part of rajas present in the primary tamas being designated as tamas.

63. Thus, the three parts of rajas and one part of tamas constitute the body of Brahma due to the imbalance of gunas.

Garuda said:

64. Mahat consists of four parts, of which the three are rajas, one is tamas — this is what you have declared to me.

65. O lord, it appears from your statement that the body of Brahma is constituted of rajas.

66. There is a doubt, O lord, on this point. The body of Brahma is constituted of pure sativa, they say. How could it be formed of rajas.

Lord Krpna said:

67-68. In the threefold rajas of twelvefold aggregate there exists sattva tenfold more in proportion to rajas.

69. In the threefold rajas of twelvefold aggregate, there exists sattva tenfold more in proportion to tamas.

70. In the threefold rajas of twelvefold aggregate there exists tamas elevenfold more in proportion to tamas.

In the threefold rajas of twelvefold aggregate there exists rajas onefold more in proportion to tamas.

Now, I shall tell you about the mixed parts, hear, O Wise one.

71-72. The material that constitutes mahat, O lord of birds, consists of thirteen parts of gunas of which rajas contributes twelve portions and tamas one. I shall tell you about their sub-division. First of all, I shall tell you about the parts of gunas.

73. Parts of rajas: One part of tamas, ten parts of rajas, one part of sattva — twelve parts in all.

74. Parts of tamas: One part of rajas, eleven parts of tamas.

75. Parts of sattva: Ten parts of sattva.

Such is the position of sattva in the mahat principle.

76. Since Brahma is constituted of more sattva parts than any other deity he is called Suddha sattva i. e.

consisting of pure sattvika quality.

77. I have thus told you about the constituents of mahat, O son of Vinata, the knowledge whereof leads one to release from the cycle of birth.

CHAPTER FIVE.

Deities and their relative status.

1. In the mahat principle, as described above, lord Visnu entered together with LaksmI and activated the same.

2-3. From mahat ego was born 1, being constituted of knowledge, substance and activity. In the constitution of ego tamas contributed one part, rajas ten and sattva contributed more. Lord became his atman.

4. Characterized by the principle of ego, Sesa 1 was evolved at the beginning of creation. After the lapse of a thousand years, were born Siva and Garuda.

5. The eternal Visnu entered the ego. Lord Visnu and Laksmi activated the ego.

6. I am threefold: of modified ( i. e. secondary) form, bom of tamas and of tejas. Lord Rudra is the controller of the three.

7-10. Lord Rudra controls all secondary objects. Therefore, he is called secondary. Controlling taijasa forms he is called taijasa.

Lord Visnu and Laksmi entered the ego which the lord set to motion. He, the lord, evolved five organs of intellect:

ears, eyes, touch, taste, smell, and five organs of action, viz., tongue, hands, feet, anus and phallus. 2

11. O lord of birds, from the mahat were evolved the presiding deities of eleven organs of sense. 3

12. In the beginning was born Varuni, the presiding deity of the mind and then Gaurija.

13. These were evolved from Sesa one after the other, within ten years serially.

14. Then were evolved Indra and Kama — the presiding deities of the mind. O Tarksya, bondage and release came afterwards.

15-17. Then I was evolved in the bodily form constituted of skin and called a creator. Then, O best of birds, creatures possessed of hands came into being. Sac!, 4 Rati, 8

Aniruddha, 1 Manu 2 the son of self-born Brahma. Brhaspati 3 and Daksa 4 were born in human form.

O bird, after Daksa was born Pravaha, 5 also called Ativaha who by self-urge causes objects to move.

1. Sefa or AdiSesa — One of the Prajapatis. He is the son of Kasyapa and Kadru.

Samkhyatattvakaumudi, Karika 26

3. Eleven organs of sense — five organs of intellect and five organs of action and one mind.

4. Saci — daughter of Puloman, an asura chief, became the wife of Indra.

5. Rati — Wife of Kamadeva. See infra, p. 990, Fn. 4.

18. Thereafter, the organ of perception came into being.

19. Satarupa, wife of Svayambhuva Manu, Yama, Moon and Sun — the four presiding deities of their respective organs came into being.

20. O lord of birds, the moon is the presiding deity of ears. Varuna, the presiding deity of the tongue came after the Sun.

21-23. After Varuna were born the wives of Daksa, their offsprings: Bhrgu and Agni — the presiding deities of the tongue. These high-souled ones control the organ of speech Kravyada and others, of which mention has been made before, do not control any principle. They are grouped in a separate category, for they are not the presiding deities of any principle of life.

After that, O lord of birds, were born the presiding deities of the generating organ. They are:

24. Visvamitra, Vasistha, Atri, Marici, Pulaha, Kratu, Pulastya, Angiras and Vaivasvata Manu. Manu and others of endless number are the presiding deities of the generating organ.

25. O lord of birds, thereafter were born the presiding deities of anus. They are:

26-28. Mitra — one of the twelve Suns, Tara the wife of Brhaspati the presiding deity of the quarters, Nirrti, Pravahi

—

the consort of Pravaha. These four, O lord of birds, are the presiding deities of the principle ofVayu.

O lord of birds, the following are the presiding deities of smell — Visvaksena, Asvins, sons of Vayu, lord of ganas and wealth, seven Vasus 1 and agni the eighth.

1. Aniruddha — son of Pradyumna and grandson of Krsna. U? a, daughter of the Asura Bana, fell in love with him. With the help of Krsna who defeated Bana in a battle, Aniruddha carried off his beloved as his wife to Dvaraka.

2. Svayambhuva Manu: Born of Brahma and Satarupa he is known as the author of the Manusmrti.

3. Brhaspati — the preceptor of the Devas (Devaguru).

4. Daksa — son of Brahma born from his right thumb.

5. Pravaha — name of a wind that moves upwards in the body.

29. Now. I shall tell you the names of seven Vasus:

Drona, Prana, Dhruva, Arka, Dosa, Vasu, Vibhavasu being the seventh.

30. Rudras are ten in number. The primary Rudra is called Bhava. O best of birds, now I shall tell you the ten names of Rudra. 2

31. Raivanteya, Bhima, Vamadeva, Vfsakapi, Ahirbudhnya, Bahurupa, Mahan.

32-33. These are ten Rudras, O bird. Now listen to six 3

Adityas, viz., Urukrama, Sakra, Vivasvan, Varuna, Parjanya, Atibahu. Except Parjanya, they are mentioned before.

34-35. O lord of birds, Parjanya is at par with Ganga, Savitr, Aryaman, Dhatr, Pusan, Tvastr and Bhaga. Mahat is fortyseven. Pravaha and Ativaha have been mentioned above.

36-39. O lord of birds, Visvedevas are ten, viz., Pururavas, Adrava, Dhuri, Locana, Kratu, Daksa, Satya, Vasu, Kama and Kalaka.

Thus are the Rbhus, 1 three groups of Pitrs, 2 Dyuloka and Bhuloka.

Thus were born the eighty six deities, the presiding ones of the organ of smell.

1. Astavasus — Gana-devatas. They were born to Dharmadeva of his wife Vasu, daughter of Daksa. They are Dhara, Dhruva, Soma, Ahar, Anila, Anala, Pratyusa and Prabhasa (M. B. Adi. 66).

According to Visnu Purana (Ch. 15. Sec. 1) the eight Vasus are named Apa, Dhruva, Soma, Dharma, Anila, Anala and Pratyusa.

In the Bhagavata Purana they are Drona, Prana, Dhruva, Arka, Agni, Dosa, Vasu and Vibhavasu.

The names of Vasus differ in different Puranas.

2. The rest of the Puranas mention eleven Rudras. The present Purana mentions ten but gives only seven names.

3. An obvious departure from ancient tradition which mentions twelve Adityas. A number of names in these lists do not correspond with the names of this list.

40. The lord of ganas is the presiding deity of ether and of the organ of smell.

41. Excluding Visvaksena, Jaya and the rest are the councillors. In their mutual relationship some are equal and some unequal.

42. These are the secondary controllers of the organs of sense. Hence, they are inferior to the presiding deities of the tattvas.

43-44. Apana is the presiding deity of the principle of touch, Vyana that of form, Udana that of taste and Samana that of smell. The four Maruts are mentioned as the lords of waters.

45. O lord of birds, I shall now tell you about Jaya etc., who came after Visvaksena. In the materialistic creation Agni stands first. Cyavana son of sage Bhrgu and Utathya son of Brhaspati come after agni.

46-48. Manus, eleven in number, were also created first viz, Raivata, Caksusa, Svarocisa, Uttama, Brahma-Savarni,

Rudra-Savarni, Deva-Savarni, Savarni, Indra-Savarni, DaksaSavarni and Dharma-Savarni. 3

49. Seven groups of manes were created thereafter, O lord of birds.

1. Rbhus. Rbhus are a group of divine beings who attained divinity by performing tapas. RV. I. 11 1 mentions one Angiras, the son of Brahma who had a son named Sudhanva. Sudhanva had three children: Rbhusan, Vibhvas and Vaja. The three were names of Rbhus.

2. The three groups of Pitrs include Agnisvattas, Barhisadas and Somapas.

3. Manus are fourteen in number. They are Svayambhuva (2) Svarocisa, (3) Uttama, (4) Tamasa, (5) Raivata, (6) Caksusa, (7) Vaivasvata, (8) Savarni, (9) Dharma, (10) Savarnika (11) Pisariga, (12) Apisahgabha, (13) Sabala, (14) Varnaka. But the present Puratia mentions only eleven.

The Puranas differ in the number and nomenclature of Manus.

50-54. Born thereafter and inferior to these are the following six: Gahga the wife of Varuna, Vibhavasu the wife of Parjanya, Syamala the wife of Yama, Usa the wife of Aniruddha, RohinI the wife of the moon and Samjnakira the wife of the sun.

After Gahga, Svaha, the presiding deity of the mantras was born. Svaha is the wife of Agni, being inferior to Gahga and others.

After Svaha was born Budha, the presiding deity of knowledge. Budha, the son of the moon, is inferior to Svaha.

55-56. O bird, after Budha, Usa was born. Usa who attained the greatest fame by this name was the wife of Asvins.

She is inferior to Budha. Thereafter was born Sanais'cara the presiding deity of the principle of earth.

57. Inferior to Usa was Puskara, the presiding deity of all activities known also as Sanaiscara.

58. Thus having created the presiding deities, Visnu, the lord of gods, entered the principles together with Laksmi.

CHAPTER SIX.

Deities and their relative status.

Lord Krftia said:

1-3. O lord of birds, the presiding deities of the principles, stationed in their respective orbits, began to praise lord Visnu in the prescribed manner. In you of recognizable or unrecognizable qualities there exist contrary qualities.

Severally, they are many. I have no power to enumerate them.

Thus feeling shy and bashful, Laksmi spoke to Visnu in the modest and humble tone.

Lakfmi said:

4. O lord, I bow to your lotus-feet. I have no resort except the shelter of your feet. Your lordship possesses Virtue.

Some I have known, some I have not.

5. Please give me shelter. Protect me from dangers.

There is none more delightful, none more endearing than your lordship.

Brahma said:

6. “O lord of LaksmI, an abode ofliving beings, you are the ocean of knowledge and omniformed. Where am I with my limited knowledge and full of ignorance and where your lordship all-powerful and omniscient. I am ignorant with my circumscribed knowledge. So is Her Ladyship LaksmI.

7. I have very little knowledge, very little devotion and very little detachment. And whatever little I possess is also due to your favour. There too, O Visnu, who are an abode of the universe, I have no ownership.

8. O lord, eschew my ego and attachment to worldly affairs. I desire nothing more. I deserve the attainment of right knowledge. I am not a negligent or an imprudent pupil.

9. Let my organs of senses that are inclined to move in wrong channels fall at your lotus-feet. I am inferior to LaksmI by millions of virtues. I have no capacity to sufficiently praise your merits. Be pleased, O lord. ”

10. Thus with palms joined in reverence Brahma praised the lord in the presence of Garuda. Then, the god of gods, the noble Vayu was visibly moved to love and devotion at the sight of the lord.

1 1. With eyes overflowing with tears and speech characterized in faltering accents he began to praise the lord.

Vayu said:

“These gods are your servants. Your lotus-like feet are inaccessible to us.

12. O lord of LaksmI, I beg the favour of yours granting me the four objects of human life, 1 O lord.

The world is the creation of lord’s Maya. I see no other cause for evolving the world. Let me not go astray, O lord. I am anxious to serve your lotus-feet.

13. “O lord, you incarnate for rendering favour to the people who are averse to devotion, who are given to sinful acts and who are terribly suffering from (threefold) affliction. 1 O lord, you have no other object of life.

14. O Vasudeva, out of mere sport, you incarnate in human form. You render welfare to the cows, brahmins, gods and the world of vegetation, that being the sole purpose of your incarnation on this earth. 2

15. O lord, you are the foremost of pious activators. O lord of the mind-born god, the consort of Rati 3, our mind, engaged in praise of your merit, finds no satiation whatsoever.

16. O Mukunda, I am your steadfast devotee. Pray create devotion in me for your lotus-feet. This and nothing else do I crave of you.

17. O god of gods, in whatever station you are present, let me also be there by your favour. Conversely, in whatever station I am present, let your presence be also there, O lord.

This is my utmost desire. The four-faced Brahma alone is aware of it.

18. O lord, let my subconscious mind be also at your worship; let my activities be your circumambulation, let my behavioral conduct also be your praise. O lord, I offer all these to you with my conscious mind.

1. Threefold affliction: viz adhyatmika, adhibhautika and adhidaivika.

Adhyalmika is twofold: (1) Physical— pertaining to self, caused by diseases.

(2) Mental — pertaining to mind, caused by desire, anger, greed, etc. Adhi hautika — pertaining to body, caused by man, animals, wild beasts, birds, snakes, etc. Adhidaivika — caused by evil influences of Yaksa, Raksasa, etc.

2. Bhagavadgiid:

The lord incarnates for the protection of the noble, destruction of the wicked and establishment of virtue.

3. Rati — wife of Kamadeva. According to Hindu Mythology, the gods wanted a commander for their forces in their war with Taraka. They sought the aid of Kama in drawing the mind of Siva towards Parvati whose issue could vanquish the Asura. Kama undertook the mission but Siva being offended at the disturbance of his penance burnt him down with the fire of his third eye. Subsequently he was allowed by Siva to be born again in the form of Pradyumna at the request of Rati.

19. The material substances intended for my use are nothing but different forms of Hari. O God of gods, I always regard these to be such, and worship the same with proper devotion.

20. The Sandal paste, fragrant flowers, the incense, the clothes, the eatable food-stuff — all these are for the pleasure of Visnu. I undertake this vow for the gratification of Visnu.

21. I abhor the non Vaisnava people and love the Vaisnava ones. I cut off the tongue of the people who reproach lord Visnu. With the heated liquefied tin I fill the ears of those who hear his reproaches.

22. O God, by your favour I possess sufficient strength for the purpose. Still I lack in strength to offer sufficient prayers. I am inferior to Laksmi by millions of virtues.

23. I crave for eternal pleasure accruing from the company of the person who sings praises of Hari. Those who unitiate others to the same are Vaisnavas attached to Visnu.

24. Lord Visnu is verily pleased with those who recite this praise. And when the lord is pleased there is nothing that remains inaccessible to the praiscr. ”

25. Thus, the noble Baladeva eulogized lord Hari and stood in front of him with palms joined in reverence.

Sarasvati said:

“O lord, is there a man who can appreciate the excellence of your Virtues and be satisfied with the counting of your praise.

26. O god of gods, you are praised by Brahma and other gods. Your merits entering the ear-hole of a person destroy our attachment for the body that is the cause of our rebirth.

27. Your praise, O lord, destroys our attachment not only for the body but also for our home, wife, sons, etc., and for fields, animals, gems or other precious articles.

28. Though the Vedas have tried to explain your identity (they have not done it fully). Laksmi too. has failed to gauge your essence. Neither the four-faced Brahma nor Vayu knows your reality.

29. I cannot sufficiently praise you, O lord. I am inferior to Brahma and Vayu. Hence, be merciful and protect me, O lord. ”

30. O lord of birds, thus Sarasvati praised Hari and became silent. Thereafter, Bharati began to praise lord Hari.

Bharati said:

31-32. ‘‘O lord of Brahma, O lord of Laksmi, O slayer of Mura, I have firm faith in your virtues, the praise whereof produces detachment of the people towards material objects and develops their firm devotion whereby you, O lord, are entirely pleased.

33. I have, therefore, strong desire to praise your virtues, O lord.

The act of your praise removes sorrows root and branch.

34. When sorrows are removed, the deserving devotee enjoys fruits of pleasure. The absence of devotion, on the contrary, invites sin and destroys virtue.

35. Knowing all this, my revered preceptor Vayu who was very kind and affectionate to me, declared your qualities, the source of all pleasure and bliss, selecting them out of the many accruing from pious deeds.

36. Even lord Siva, the friend of the distressed, does not feel jealous of our holy fame. I derive bliss of pleasure by your favour, by the favour of Laksmi and Vayu.

37. Whatever act is enjoined by Vayu, the same is endorsed by you.

38. Your lordship does not contradict Vayu and Vayu does not contradict your lordship. I feel no inferiority or handicap in the accomplishment of my task.

39. As in the original form, so in the assumed form at the stage of incarnation, Vayu feels no suffering. Visnu, Vayu and other incarnations do not suffer even when they take human shape.

40. Vayu appears to be powerless but he protects all customs current in different yugas. While he takes human forms he does not suffer from the pangs of birth.

O lord, I and Vayu do not suffer on that account. O destroyer of Asura Madhu, thus situated, I am unable to sufficiently evaluate your merits, O lord.

41. In the process of incarnation, the wise should know, there are no tortures accruing from Yama. Know that once I went to slay the demons in the hellish region. (But I did not suffer at the sight of the sinners being tortured there).

42. O god, I am inferior to Vayu in both human and divine forms. ”

43. Thus, having rendered praise Bharat! was silent, O, lord of birds.

Then Sesa 1 who was younger in age to Bharat! spoke to the lord with palms joined in reverence.

$e$a said:

44. “I do not know your worthy self nor does Rudranor Garuda. I am inferior to Bharat! in hundreds of pious deeds. 0 lord, give me your shelter and protection. ”

45. Thus having praised the lord, Sesa remained silent.

Thereafter, Garuqla began to praise the lord in the following way.

Garuda said:

46. “O lord, how far can I praise your lotus-feet whereupon my heart is set. How can I, a viviparous being be able to enumerate your virtues? ”

47. Having praised Visnu, Garuda was silent. Thereafter Rudra began to praise him thus.

Rudra said:

48. “O lord, I have been ignorant of your pervading power. My devotion was centred on the lotus feet of lord Siva.

1 lost devotion for you and bore malice. I acted contrary to your desire.

1. Sesa or Adi sesa, chief of the Nagas is the son of Kasyapa and Kadru. He carries and supports the earth at the behest ofBrahma.

49. O lord, I, being stupid and devoid of discretion am unable to eulogize your virtues. I am inferior to Bharat! in hundreds of marks. O lord, grant me your shelter and protection. ”

50. Having praised the lord thus, Rudra was silent.

Thereupon, the goddess Varuni who was younger to Sesa spoke thus.

Varuni said:

51. “O lord of Laksmi, O lord of Brahma, O lord of Manu, O lord of speech, O lord of Rudra, O lord of men, I am unable to praise you. Neither Parvati nor Brahmi the consort of Garuda can do that.

52. I am inferior to Sesa by ten marks. O lord of the universe, I pray you, grant me eternal protection. ”

53. O lord of birds, having praised the lord thus, Varuni became silent. Brahmi, the wife of Garuda, who was inferior to her in age, spoke thus.

Brahmi said:

54. “O Hari, O lord of the universe, I have no power to praise you in words nor the power to hear your praise. He who remembers your personality, O lord, is blessed indeed.

Who else on earth can know the lord, the blissful one.

55. Therefore, I cannot sufficiently praise your virtues.

O lord, I am inferior to Rudra in Virtue by ten marks. ”

56. O lord o f birds, having praised thus, Brahmi was silent. Then, Parvati who was younger to Rudra began her praise.

Parvati said:

57. O Narayana, O Vasudeva, O lord, I have no selfish motive in praising you. O lord, you are unparallel in virtue.

58. Your appellation Narayana alone has the power to confer detachment from worldly affairs and devotion to the lord. It can wipe off the sin of slaying a brahmana and of having illicit connection with the wife of the preceptor.

59-60. I praise your name as the devotee of your lordship but cannot sufficiently praise your virtues. I am inferior to Rudra in virtues by ten marks. There can be no second thought in this matter. ” Thus saying, Parvatl was silent, O lord of birds.

CHAPTER SEVEN.

Praise of Lord Visnu by deities ami sages.

Lord Kr? na said:

1. Indra who was younger to Parvatl said: — Indr a said:

“At first a person should realize the Self in his heart and then praise the lord. O lord of lords, if he offers praise without knowing him it becomes insulting to the lord, the holder of discus.

2. But even the recital of your name confers merit to the reciter.

O lord, Rudra and others do not have sufficient power to render homage to you. How can I, an insignificant person, offer homage to you.

3. I am inferior to Rudra in virtue by ten marks. Lord Kama is equal to me in knowledge and strength (Neither Kama nor any other god can praise you sufficiently).

4. Having praised the lord, the god of gods stood motionless with palms joined in reverence and forehead lowered in humility.

Thereafter Brahma, the self-centered god spoke in the following words.

Brahma, the self-centered god, said:

5. “Homage to the lord abounding in qualities. Homage to the lord, the image of knowledge. Homage to the lord, devoid of ignorance. Homage to Brahma, the all-pervasive lord.

6. I am inferior to India in merits by ten degrees. O inscrutable one, I do not ever know yotl. O lord of the universe, you should protect me, O Visnu, grant me divine abode. ”

7. The self-centered Brahma praised Hari in this manner and was silent.

Thereafter, Indrani praised Hari in the following way.

Indrani said:

8. “Incessantly I dwell upon your lotus-feet that bear the marks of thunderbolt, goad, banner and lotus. O lord, I think upon the dust of your lotus-feet which even the wise people cannot carry by their mind.

9. I am inferior to the self-centered Brahma in virtue by ten degrees. O compassionate lord who are fond of devotees, grant me your shelter and protection. ”

10. Having praised the lord thus, goddess Indrani was silent. Thereafter Rati (wife of Kama — god of love) who was younger to Indrani in age began to praise the lord.

Rati said:

11. “I think upon the lotus-face of Man-lion (Nrsimha)

who had incarnated himself in half-human and half-animal form out of desire to render protection to his devotee, who (the lord), accompanied by Laksmi and attended by Brahma, Rudra and others looks splendid by curly tresses of hair.

12. Though I am equal to Indrani in all respects I cannot sufficiently praise your virtues. O lord, I pray for your eternal protection. ”

Thus having rendered praise with devotion, Rati stood silent by the lord.

13. Thereafter, Daksa who was junior in age to Rati began to praise the lord.

Daksa said:

14. “I meditate upon the holy feet of the lord which out of devotion are water-washed and worshipped by Brahma, the ablutionary water being turned in Ganga, the holiest of holy Indian rivers.

15. The dust from the lord’s feet on the matted locks of hair made Siva auspicious. O compassionate lord who have incarnated on earth for favouring your devotees, I do not possess sufficient strength to praise such power of yours. The Vedas declare that I am at par with Rati. I have not attained mokfa. Please protect me as such, O primeval lord (from sensuous pleasures) ”.

16. Having praised thus, Daksa was silent. Thereafter, Brhaspati, who was junior to him in age, spoke thus.

Brhaspati said:

17. I meditate upon your lotus-face. O lord, you may kindly endow me with power to detach myself from vicious objects of pleasure.

18. I, the individual soul, regard myself as the creator, enjoyer, and bestower of objects of pleasure. O lord, cut off my attachment immediately to my sons, wife, friends, cattle, for they are surely destructible.

19. O lord, rolling on the wheel of birth and undergoing pain in the process of that action, I have come up here.

O overlord, I cannot praise you sufficiently. O lord, I pray you to grant me protection as you granted to Rati. ”

20. Having praised the lord thus, Sage Brhaspati stood by him in complete silence. Aniruddha who was younger to him in age began to praise him thus:

Aniruddha said:

21. ‘‘ O lord, a man of poor intellect is averse to hearing the sweet narrative of your lordship. Such a person indulges in sensuous pleasures, the kissing of a woman’s lovely cheek or pressing his penis into their vagina filled with feces and intestines, like a pig fond of excrement.

22. I, indulging in sinful activity, am fallen in a pit filled with marrow, bones, bile, phlegm, blood, filth, covered with skin and entrail, I feel pleasure thereto. O lord, the power (Sakti)

. that co-exists 1 with you is the cause of creation.

23. I, of perverted intellect, roll on the wheel of creation which is of the nature of sorrows, being entirely devoid of pleasure and emitting filth from the nine pores 2 of the body frame.

24. O lord, I bow to you — I who have (unfortunately left tasting the nectar of your auspicious narrative and have completely gone over to the worldly affairs such as the maintenance of my family — a fact which destroys my Vaisnava dharma. 3

I have not abandoned my house (which as a Vanaprastha I should have done) nor have I been disposed to charitable deeds.

25. O lord, remove this filth off from me. Give me an ambrosial drink in the form of story of your divine life. Like the consort of Indra, I cannot praise your virtues, O lord. ”

26. O lord of birds, thus having praised the lord, Aniruddha stood silent. Thereafter, Manu, the son of Brahma and who was junior to Aniruddha said thus:

Manu said:

27. “Though I am born of a womb, I have not suffered the embryonic pains. Hence, I have taken shelter with your worthy feet.

1. This accords with the dual system of Vaisnava philosophers —

Ramanuja, Madhva, Vallabha and others. But according to the non-dual (advaita) system of Gaudapada and Sankara the difference between Saktiman and his Sakti is apparent, not real. Nor is the lord or his Sakti the cause of creation, for the very concept of creation is empirical.

2. nine poies; 2 of the ear, 2 of the eye, 2 of the nose, 1 of the mouth, 1 of thepenisand 1 of the anus.

3. Vaifpava dharma —

The Vaisnava dharma as outlined in the Bhagavad Gita enjoins the devotee to abandon all dharmas and to resort to the lotus-feet of the lord — a view propounded by the exponents of the Vaisnava cult.

28. Manavl — the wife of Manu, Yama — the lord of SamyaminI, the Moon— the presiding deity of the eight quarters, the Sun — the presiding deity of the eye are equal to one another when they have set out on the path of release. ”

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