Vinaya Texts

SR No.: 007684
Original Sutra Author: N/A
Author: T W Rhys Davids, Hermann Oldenberg
Publisher: Oxford
Publication Year: 1881
Total Pages: 2523
Language: English
Classification: Book_English
File Size: 47 MB

Page 779

VI PRAPATHAKA, 7.
309
the feet, the sun the eye. For in the eye is fixed man's great measure, because with the eye he makes all measurements. The eye is truth (satyam), for the person (purusha) dwelling in the eye proceeds to all things (knows all objects with certainty). Therefore let a man worship with the Vyâhritis, Bhûh, Bhuvah, Svar, for thus Pragâpati, the Self of All, is worshipped as the (sun, the) Eye of All?. For thus it is said :
· This (the sun)is Pragâpati's all-supporting body, for in it this alla is hid (by the light of the sun); and in this all it (the light) is hid. Therefore this is worshipped 3.'
7. (The Sâvitri begins :) Tat Savitur varenyam, i.e. 'this of Savitri, to be chosen.' Here the Aditya (sun) is Savitri, and the same is to be chosen by the love(r) of Self, thus say the Brahma-teachers.
(Then follows the next foot in the Savitri): Bhargo devasya dhimahi, i.e. the splendour of the god we meditate on. Here the god is Savitri, and therefore he who is called his splendour, him I meditate on, thus say the Brahma-teachers.
1 M. reads visvataskakshur.
? Pragâpati, according to the commentator, is identified with Satya, the true, because sat means the three worlds, and these (bhûh, bhuvah, svar) are said to be his body. Hence probably the insertion of Satyam before Pragâpati at the beginning of the paragraph. Then he argues, as the eye has been called satya, and as the eye is Âditya, therefore Pragậpati also, being Satya, is Aditya, the sun. And again, if the sun is worshipped (by the vyâhritis) then, like the sun, the eye of all, Pragâpati also, the self of all, is worshipped.
• Eshopasîta is impossible. We must either read, with the commentator, etâm upâsîta, or with M. eshopasiteti.
* He now proceeds to explain the worship of the Sâvitrî verse, which had been mentioned in VI, 2, after the Om and the Vyâhritis, as the third mode of worshipping Prâna (breath) and Aditya (sun), these being two correlative embodiments of the Self. The Sâvitrî is found in Rig-veda III, 62, 10, but it is here explained in a purely philosophical sense. See also Brih. Up. VI, 3, 6.
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