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THE INDIAN ANTIQUARY.
[NOVEMBER, 1890.
the statements in the preamble regarding the They commissioned Saunaka, who belonged to the interlocutors and the purpose of the conversation, family of Bhrigu and is called, in verse 30, Bhrigu. are for the greater part incorrect. Berani asserts nandana, to fulfil the king's desire. Saunaka comthat king Pariksa of the family of Bhrigu asked plied, and first gave some information regardSatánika, the head of an assembly of sages, for the ing the relation of the Trimdrti to the highest explanation of some notion regarding the deity, Brahman (neuter), which Bêrûni has rendered and that the sage communicated to him what he more suc (p. 177, lines 13-17). Next follows Sauhad heard from Saunaka, Saunaka from Ušanas, naka's statement regarding the source of his and Usanas from Brahman. The absurdity of the information. He says (V. Dh. I. 40-41) that he first portion of these statements will be evident received it from his father, the latter from his to every Sanskritist. For it is well known that father, the grandfather from Ušanas, Uéanas from Pariksha or more correctly Parikshit did not Bhrigu, and Bhrigu from Brahman. He further belong to the family of Bhrigu, as well as that | adda (verse 42) that Marichi and other great Satanika was not a sage, but a king and Parikshit's sages formerly obtained the same instruction from grandson. The Vishnu-Dharma has, of course, no | Brahman, and then follow the verses from which such nonsense. But it says quite correctly (I. 5f.; the remainder of the quotation' has been made see Weber, loc. cit.), that certain sages whose leader up. In order to further prove the justice of my was Saunaka, came to visit Satanika, the son of remarks against Bêrani, I add the text of Sau. Parikshit's son, and that the latter asked the Rishis naka's speech, which I likewise owe to the kind. regarding the worship (aradhana) of Narayapa. | ness of Dr. Klatt, together with a translation :
शौनक उवाच । यच्छसि महीपाल कृष्णस्याराधनं प्रति । व्रतोपवासजन्यादि तदिहकमनाः शृणु ।। ३३ ।। अनादिमत्परं ब्रह्म सर्वदेहविवर्जितम् ।। ध्यापि यत्सर्वभूतेषु स्थितं सदसत्तः परम् ॥ ३४॥ प्रधानपुंसोरजयोर्यतः क्षोभः प्रवर्तते । नित्ययोापिनोश्चैव जगदादी महात्मनी ॥ ३५॥ तरक्षोभकस्वाहाण्डसृष्टे हेतुनिरखनः। अहेतुरपि सर्वात्मा जायते परमेश्वरः ।। ३।। प्रधानपुरुषस्वं च तथैवेश्वरलीलया। समुपैति ततवैव ब्रह्मत्वं छन्दतः प्रभुः॥३७॥ ततः स्थिती पालयिता विष्णुस्वं जगतः क्षये। रुद्रवंच जगन्नाथः स्वेच्छया कुरुते स्वयः[यम् ॥३८॥ तदेकमक्षरं धाम पर सबसतो महत्.। भेदाभेवस्वरूपस्थ प्रणिपत्यं परं पदम् ।। ३९ ।। प्रवक्ष्यामि यथा पूर्व मस्पित्रा कथितं मम । तस्यापि किल तत्पित्वा तस्मै प्राह किलौ लो]शनाः॥४०॥ तेनापि भृगुमाराध्य प्राप्तमाराधनं हरेः । सकाशाद्वखणः प्राप्तं भृगुणापि महात्मना ।। ४१॥ मरीचिमित्रैश्च पुरा परमेतन्महर्षिभिः। प्राप्त सकाशादेयस्य ब्रह्मणोव्यक्तजन्मनः ॥ १२॥ योगं ब्रह्मा पर प्राह महर्षीणां यदा प्रभुः। समस्तवृत्तिसंरोधारकैवल्यप्रतिपादकम् ॥ ४॥ तदा जगस्पतिर्मया प्रणिपत्य महर्षिभिः। सर्वैः किलोक्तो भगवानात्मयोनिः प्रजाहितः॥४४॥ यो योगी भवता प्रोक्तो मनोवृत्तिनिरोधजः। प्रामुं शक्यमनेकैस्तक्जन्मभिर्जगतः पते ।। ४५॥ विषया दुर्भया नृणामिन्द्रियाकर्षुलाः[र्षकाः] प्रभो। वृत्तयश्चेतसश्चापि चपला अतिदुर्जयाः ॥ १६ ॥ रागादयः कथं जेतुं शक्या वर्षशतैरपि । न योगयोग्यं हि मना भवस्वेभिरनिजितैः॥ ४०॥ अल्पायुषश्च पुरुषा ब्रह्मन्कृतयुगेष्वमी। वेसायां बापरे चैव किमु प्राप्य कलौ युगे ॥ १८ ॥
