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406
THE INDIAN ANTIQUARY.
[NOVEMBER, 1890.
How should I be able to ponder on the absolute good which is an outflow of his benevolence and of (read, on) the absolute bad which is a product of his worath; and how could I know him so as to worship him as is his due, save by turning away from the world in general and by occupying my. self exclusively with him, by perpetually cogitat.
ing on him pa
(89) Prostrating myself before that one imperishable highest light, which is greater than entity and non-entity, which has the form of duality and of non-duality, which is the highest sphere (paran padan),
(40) I will proolaim (the worship of Hari), as it was formerly told to me by my father. To him (it was told) by his father : to him, Véanas, indeed, proclaimed it..
(41) But he obtained (the knowledge of the worship of Hari by worshipping Bhrigu ; highminded Bhrigu received it from Brahma.
(42) Moreover, Marichi and other great sagas obtained this (knowledge) formerly from god Brahmd, who was born from the undiscrete.
(43) When the lord Brahmd had revealed to the great sages the highest Yoga, which produces liberation (kaivalya) through the stoppage of all functions (of the Manas),
(44) Then the worshipful lord of the world, Brahma, whose womb is the Self (and) who is bene. volont towards the oreatures, was, indeed, (thus) addressed by all the great sages :
(45) The Yöga, arising from the stoppage of the functions of the internal organ (manas) which thou hast proclaimed, o lord of the world, may be attained in the course of) several births.
(46) The desire for the objects of enjoyment, O lord, is diffioult to conquer, (sinoe) they attract the senses of men; and also the swiftly changing) functions of the internal organ (chếtas = manas) are very difficult to conquer.
(47) How can passion and the other enemies of quiotism) be overcome even in hundreds of years P For the Mind (manas) does not become fit for Yoga without the conquest of these.
(48) Short-lived are men here, 0 Brahma, in the Krita ages, likewise in the Trétd and the Dudpara; how much more in the Kali age, when it has come P
"It was objected to him :"Man is weak and his life is a trifling matter."
He can hardly bring himself to abstain from the necessities of life,
and this prevents him from walking on the path of liberation.
If we were living in the first age of mankind when life extended to thousands of years, and whon the world was good, because of the non-exist. ence of evil, we might hope that that which is necessary on this path, should be done. But, since we live in the last age,
# Regarding Berunt's mangled Analysis of verses | next sentonoe it is perfectly evident that he must have 40-41, see above.
had the conversation between Brahmi and the sages, # The real text furnishes no clue, whence Bérant got which our text gives. For without that the words 'it the form of his two sentences, or whence he got the oon- was objeoted to him, and further thereupon Brahman tents of the first 'How should I ... of his wrath,' which spoke,' are utterly unintelligible. Is the confusion merely are rather Semitio than Hindu. The second sentence owing to Berunt's carelessness and his misunderstanding seems to be connected with verse 48, where the stoppage his informant, or is there something wrong in the of the fanotions of the Mans, and implicitly the turning Arabic text P away from the world and the concentration of the The necessities of life seems to be a loose rendering thoughts on the deity, are recommended. From Bérant's of vishaydle, the objects of the senses or of enjoyment.'
