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DECEMBER, 1908. THE NARAYANIYA AND THE BHAGAVATAS.
He whose self is Intelligence (mahat )63, He is also Consciousness (ahamkara), and being vested with discreteness he created the Grandfather (i. e., Brahmâ). From it also, in its capacity of consciousness, are sprung the five grosser elements (mahábhúta), earth, air, ether, water, and light. Having created the grosser elements, he also formed those qualities (tan gunan). Eight beings were produced by the combination of the elements, viz., (13040) Martchi, Augiras, Atri, Pulastya, Pulaha, Kratu, Vasishtha, and Manu Svayambhuva (0.12722). These are known as the eight Prakritis. From these eight was the whole universe born, while Brahmâ formed the Védas, sacrifices, &c., Rudra was born, having anger for his Selfs (rôshdtmaka), and himself created ten others, and these eleven are called vikara-purushas or males (purushas) by production. All these ask Braumå for definitions of their respective duties. He takes them off to enquire from the indiscrete Great Male (Mahapurusha), who dwells on the north shore of the Ocean of Milk (i. e., presumably, in the White Continent).. (13054) They engage in austerities, and after a thousand celestial years, the Adorable directs thom to perform a sacrifice in His honour. They do so. (13065) Then the Adorable gives them the privilege of enjoying the fruits of sacrifices made by them (this is action, pravṛitti) and of receiving a share of the sacrifices offered by men. Strengthened by these sacrifices they are to tend the worlds. So strengthened, they will strengthen Him. (18082) Different creatures are intended for different purposes, some for action (praeritti), some for inaction (nivritti). (13075) Martchi and the others (Manu's name omitted) will be teachers of the Veda, and hence of action. (13079) The seven mind-born sons of Brahmâ: Sana, Sanatsujâta, Sanaka, Sanandana, Sanatkumára, Kapila, and Sanâtana, will be teachers of Sâmkhya-yoga, and apostles of inaction. They are foremost of those who know Yoga, and are skilled in the Samkhya philosophy (jidna), (Pradhâna is) that from which consciousness (ahani) is sprung, and, before (consciousness), intelligence (mahat )70, indiscrete with its three constituents (guna). Beyond Pradhana is that which is called Kshetrajñâ, who is I Myself. This consciousness is the path of those who follow action, and is fraught with return.
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(13088) Descriptions of the four ages (yuga). In the Kali age, when only a fourth part of righteousness (dharma) will remain, (13095) ye are to go to places where the Védas, sacrifices, austerities, truth, self-restraint, accompanied by mercy, still flourish.
They all go away, except Brahmâ, to whom (13099) the Adorable shows Himself in the form of Aniruddha, with a horse's head (hayasiras), bearing the triple staff (tridanda) and an ascetic's pitcher (kamandalu), and singing all the Védas. He lays the burden of the world on Brahmâ, promising to become incarnate when necessary, and disappears. Brahmâ adopts himself the path of inaction, but ordains the path of action for others to give picturesqueness (chitrata) to the world. (13108) Vyasa's song in praise of the Adorable. (13122) Benefits of hearing or reciting the above.
343. Janamejaya asks Vaisampayana the meaning of the names employed for the Adorable in Vyasa's hymn. Vaisampâyana quotes the reply of Kesava (i. e., the incarnate Adorable) himself to a similar question put by Arjuna.
es Here, as in 13463 ff., the vyhas Samkarshana and Pradyumna of the full list in 12004 ff. are omitted, and Aniruddha performs their functions as well as his own. This is expressly allowed by 13602. Mahat is here the equivalent of the Bhagavata manas, or Intelligence, corresponding to the Samkbya-Yoga buddhi or mahat. The usual stages of evolution are (1) Samkarshana-Pradhana ( or Prakriti), thence (2) Pradyumna-Manas, thence (3) Aniruddha-Ahankara, and thence (4) Brahma and the elements. But here (1) Aniruddha-Pradhana produces Mahat (i. e., Manas); (2) Aniruddha-Mahat produces Ahashkara; and (3) Aniruddha-Ahaikara produces Brahmi.
67 The word guna can hardly mean the guna, or constituents, of Simkhya, for they are not subject to creation. They exist from eternity, even in Pradhana. P. C. Roy interprets the word here as meaning the attributes of the elements. They were created, and then their attributes, and, though this again is not Samkhya, he is evidently right. In this passage all mention of the Emkhya fan-måtras, or subtile elements, and of the ten organs of sense and manas, all of which are derived from consciousness, is omitted.
Bee 18140 ff., below. Rudra was born from Narayana's wrath.
Vikira is the Simkhya technical term for the production of Buddhi from Pradhana, and so on. The meaning of the original is not clear, but this seems to be the sense.
