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XCVII, 12.
MEDITATION ON VISHNU.
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destitute of form ?, he must meditate successively on earth, water, fire, air, ether, mind, intellect, self?, the indiscrete s, and Purusha*: having fully apprehended one, he must dismiss it from his thoughts and fix his mind upon the next one in order.
8. In this way let him arrive at meditation upon Purusha.
9. If unable to follow this method also, he must meditate on Purusha? shining like a lamp in his heart, as in a lotus turned upside down.
10. If he cannot do that either, he must meditate upon Bhagavat Vasudeva (Vishnu), who is adorned with a diadem, with ear-rings, and with bracelets, who has the (mystic mark) Srivatsa and a garland of wood-flowers on his breast, whose aspect is pleasing, who has four arms, who holds the shell, the discus, the mace, and the lotus-flower, and whose feet are supported (and worshipped) by the earth.
11. Whatever he meditates upon, that is obtained by a man in a future existence): such is the mysterious power of meditation.
12. Therefore must he dismiss everything perish
7. The term nirâkâra, 'the being destitute of form,' evidently refers to Purusha here (cf. Sutra 3), though Nand. interprets it as an epithet of Brahman.' – 2'Intellect' (buddhi) and 'self' (âtman), according to Nand., mean the great entity' (mahat) and selfconsciousness' (ahamkâra), cf. note on Satra 1.-The indiscrete' (avyaktam) means the chief one' (pradhânam), i.e. the Sânkhya
root-principle' (see XCVI, 96). — * Nand. takes Purusha in this Sûtra and in 13, 15 to mean 'the twenty-sixth entity;' but it appears clearly from Sūtra 1, as from 16 also, that the Vishnu-sâtra, like the Sânkhya system, assumes twenty-five entities only, not twentysix, like Yama, upon whose authority Nand.'s statement is based. 9. Nand. interprets the term Purusha here by âtman, 'self.'
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