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NOVEMBER, 1890.]
BOOK-NOTICES.
भगवंस्त्वमुपायं से प्रसनो वकुमर्हसि । अनायासेन येनेममुत्तरेवं भवार्णवम् ।। ४९ ॥ दुःखाम्बुमनाः पुरुषाः प्राप्य ब्रह्मन्महाप्लवम् । उत्तरेयुर्भवाम्भोधि तथा त्वमनुचिन्तय ॥ ५० ॥ एवमुक्तस्वदा ब्रह्मा क्रियायोगं महात्मनाम् । तेषामृषीणामाचष्ट नराणां हितकाम्यया ।। ५१ ।। आराधयत्ति [त] विश्वेशं नारायण मतन्द्रिताः । बाह्यालम्बनसापेक्षास्तमजं जगतः पतिम् ।। ५२ ।। इज्यापूजानमस्कारशुश्रूषाभिरहर्निशम् । व्रतोपवासैर्विविधैर्ब्राह्मणानां च तर्पणैः ।। ५३ ।। तैस्तैश्चाभिमतैः कामैर्ये च चेतसि तुष्टिदाः । अपरिच्छेद्यमाहात्म्यमाराधयत केशवम् ।। ५४ ।। तन्निष्ठास्तद्गतधियस्तत्कर्माणस्तदाश्रयाः । तदृष्टयस्तन्मनसः सर्वस्मिन्स इति स्थिताः ॥ ५५ ॥ समस्तान्यथ कर्माणि तत्र सर्वात्मनात्मनि । स[सं] न्यसध्वं स वः कर्ता समस्तावरणक्षयम् ।। ५६ ।। एतत्तदक्षरं ब्रह्म प्रधानपुरुषावुभौ ।
यतो यस्मिन्यथा चौभौ सर्वव्यापिन्यवस्थितौः [ती] ॥ ५७ ॥
परः पराणां परमः स एकः पुरुषोत्तम [:] ।
यस्याभिन्नमिदं सर्वं यस्येयं यच्चनें [जगतो ?] गति [:] ॥ ५८ ॥ मोक्षकारणमव्यक्तमचिन्त्यमपरिग्रहम् ।
तमाराध्य जगन्नाथं क्रियायोगेन मुच्यते ॥ ५९ ॥
Vishnudharma I. 33-59:
Saunaka spoke:
(33) “ Listen, Oprince, attentively to (the description of) the vows, fasts, prayers and so forth for worshipping Krishna, regarding which thou askest.
(34) “ The highest Brahma,1_which (all) -pervading, exists in all created beings, is without beginning, without any body, beyond entity and non-entity;"
(35-36) That Brohma, from which at the beginning of the world the motion in the eternal (all) -pervading mighty Matter and Spirit proceeds, is, because it is the mover, the passionless cause of the creation of the (mundane) egg. (Then) the supreme lord, the soul of the universe, is born (there), though he is without cause.
(37) Moreover, in his sport as lord, the lord becomes Matter and Spirit, and then according to his pleasure Brahmd.
(38) Next, being the protector during the existence (of the world) he becomes Vishnu; at the destruction of the world Jagannatha, of his own will, himself becomes Rudra.
81 I put the. word' Brahman' always in the nominative case, in order to distinguish between the impersonal Brahman a neuter, and the god a masculine.
sa Without last' may be an attempt to render param, ★ the highest. The next words he has'. . not
Bêrani, Indica I. 77:
405
'God is without first and without last; he has not been born from anything, and he has not borne anything save that of which it is impossible to say that it is He and just as impossible to say that it is Not-he.s2
borne anything' seem to represent sarvadéhavivarjitam, 'without any body.' He and Not-he' correspond to sad-asat entity and non-entity,' but Bêrant has missed the connexion of the words.
