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88
THE INDIAN ANTIQUARY.
[MARCH, 1887
words Iman mé Gangé (RV. 10, 75, 5), and A Yögin, seeing there his own Self, brilliant as pulverize into it the gopichandana, whilst re- a lamp, and reflecting thus-'I am Brahman peating the verse Vishnor nu kam' (RV. I. and none other'-attains to identity with me 154, 1].
(2). After addressing it three times with the Any other (e.g. a Tridandin or Kuțichara] verses beginning with Ato devd avantu nah' should meditate thus on his Self within the [RV. I. 22, 16), and with the Vishnugayatri lotus of the heart, or within the urdhvapudra [Narayanîya vidmahe, Vasudêvîya dhimahi, tan existing in the heart--In" the midst of it nô Vishņuḥ prachôdayât], and after meditating dwells a flame of fire, very small and perpenthus on me,- O Achyuta, holder of the conch dicular, flashing like lightning in the centre of the discus and the mace, who hast made thy a black cloud, fine as the awn of a head of home in Dvåraki; O Govinda, the lotus.eyed, rice, yellow, brilliant, a very model of minutepreserve me, a seeker of refuge,-a Grihastha ness. In the centre of that flame, stands the should apply it, with the third finger, to the Supreme Self.' forehead and the other eleven parts, whilst He should first direct his attention to the repeating the Vishnugayatri or the twelve Self as residing in the pundra, and afterwards names beginning with Kéšava."
think of him as in the lotus of the heart. In A Brahmachárin, or Vánaprastha, should this order he should meditate on me, Hari, the apply it to the forehead, throat, heart, and Supreme, as his own Self. He who, with his shoulders, whilst repeating the Vishnugáyatrí thoughts concentrated, meditates on me, the or the five names beginning with Kệishņa. immutable Hari, as his own Self, is without
A Yati should apply it, with the forefinger, doubt emancipated ; or, he who, by means of to the head, forehead and heart, repeating the devotion, recognizes in me the unchangeable pranava.
Brahman, without beginning, centre, or end, The three perpendicular lines (pundrah) self-luminous, existent, intelligence and joy. represent the triad, Brahman and the others, As the one Vishņu, I penetrate the many, movethe three sacred syllables [Chris, bhuvas, svar],- able and immoveable, and abide in them; I the three kinds of metre,'—the three Vedas, dwell as the Self in all creatures. Like oil in the three accents,-the three brilliant fires, sesamum, fire in wood, ghee in milk, and the three times, the three states'-and the scent in flowers, I inhere in creatures as the three forms of átman. The three letters Self. Whatever there is that moves, all that a, u, in are of the same natare as the three is visible or audible,-Narayana permeates the perpendicular lines which are identical with the whole, both within and without. I am the pranava. Thus that three-fold mark is unified Supreme Brahman, without a body, subtile, in the syllable ôm.
bright with intelligence, passionless, all-peneA Paramahansa may optionally make only trating, without a second. Let a man contemone line on the forehead, repeating the pranava. plate Hari as in the heart, between the eye
The twelve names, and twelve parts of the body, are given in the following verses quoted by Narayana in his Dipikt:
Lalate Késavans vidyn Narayanam athödare ! Madhavanh hridaye nyasya Govindath kanthakúpake 1
Vishnu cha dakshine kukahau tadbhuje Madhusudanam
Trivikramath karnadese vámê kukshau tu Vámanam Sridharam tu sada nyanya våmabihau naral sada
Padmanabhan Prishthadéše kakudDamodaras) smaret
Vasudevants smarên mûrdhni tilakam k Arayet kramstil
• In one of the MSS. these five names are inserted as # portion of the text, and stand thus-Krishnaya namah, Sankarshanaya,.. V laudévaya, Pradyamnaya, Aniruddh Aya.' The Dipika gives two sets, but the first contains six names, not five. They are the following. Krishnah Satyah Satvatah syach Chhaurih Surð Janar danah"-Krishnkya Asudevâys Dévakinandanaya cha Nandagopakumaraya Govindaya damo namah it.
The Dipika also gives a list of names of Krishna which are said to occur in the Duurakd. Mahatmya, one of which is Pindatdrakea as to which see supra. Another seems to be Malamadhara () According to the Lexicons, thia is the name of a place.
Ganachhandas, MAtrachhandas, and Aksharachhandas. See Colebrooke's Eurays (new edition) Vol. II. pp. 66, 71, 87. The Dipika quotes the following verse"Adau tivad Ganachhandó Mátráchhandas tatah param tritiyam Aksharachhanda iti chhanda tridhá metamil
Dakshinagni, gerhapatya, and Ahavanfya. • Jágrat, svapna, eushapti. 10 Kshara, akahara, and param&tman.
11 Tait. Ar. X. 11. The word andpand which occurs here and in the Aranyaka, is tanupamd in most of m. MSS. of the Mahinarayana Upanishad, and that was evidently what Sayans read. He explains thus-lauki. hindi tandandshakshmavastam wpam bhavitri yigya.
Oue MS. reade "I stand."
