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THE INDIAN ANTIQUARY. -
[DECEMBER, 1908.
There are many names of Me in the four Vedas, Purdnas, Upanishads, in astronomy also, in the Sankhya, in the Yoja-odstra, and in the Ayur-Véda. (13140) Salutation to Narayaņa, who is the universe, devoid of constituents (guna ), and yet their self (gundtman ). From His grace (prasdda ) is sprung Brahma, and from His wrath (lorodha ) is sprung Rudra. He is the source (yôni) of everything movable and immovable. That which has eighteen. attributes (guna) is Conscious Existence (saltra ). It is the supreme Origin (prakriti). the Self (atman) of the worlds ( 16ka). From it come all the changes of creation and absorption. It is austerities, the sacrifice, the sacrificer, the ancient Male ( Purusha), Viraj". As a male being it is Aniruddha. By His grace (prasdda) towards the wane of Brahma's night, Brahma was born in the lotas. Towards the wane of Brahma's day, aniruddha became subject to anger (lerôdhdcinhta), and Rudra (Siva ) was born from his forehead. Thus, of these two great Vibudhas, orfe was born from his grace, and the other from his wrath. Under his directions, these two create and destroy in turn, Rudra, also called Kapardin, &c., is to be considered as having Narayana for his Self. Whoever worships bim worships me. I am the Self of all worlds, and therefore I worsbip Rudra, as really my Self. If I did not worship Isana (1. e., Rudra ), no one would worship my Self. The standard (pramana) which I set is followed everywhere. Standards are to be worshipped, and therefore I worship him. He who knows bim knows Me and tice versa, Rudra and Naryana are one being sattva) divided into two. He alone can grant me a boon. Long ago I once adored him to gain the boon of a son73. In doing so, I only adored myself. For there is no other deity whom Vishnu adores."
(13161) There are four kinds of people who are faithful to me (mama bhakta ). The first and best are those that are devoted to one god (ékantin ), i.e., to me alone. The remaining three include those who do good works for the sake of their fruits.
(13167) Explanation of the names Narayana, Vasudeva, Damodara, Priśnigarbha, Késava, Götama, Hrishikeśa. The explanation of the name Vasudeva is ( 13169 ) "As the sun with its rays, I cover the whole world, and am called Vasudeva because I am the one that dwells above (adhivdea) all creatures." (13186 ) [Commencement of the explanation of the name Hộishikeśa. Agni and Soma have a common source (yôni)).
344. The Adorable explains to Arjana why Agni and Soma have a common source. He first relates an ancient story sprung from the energy (téjas ) of His Self. When at the end of four thousand ages (yuga), there occurs a universal dissolution; when everything merges in the Indiscrete ; when there is a blank inertia (or darkness, tam137) without light or carth or air; when the world is one sea of water and is known as Brahma-bhůta,' without A second; when there is not night or day; when nothing exists or does not exist; when thero is neither Discrete nor Indiscrete: then the eternal Male (Purusha ), the immutable Hari
11 Sattva, which in itself one of the three gunas of the Elunkhya Pradbina, has itself, as here stated, eighteen que, which here mean attributes' or properties.' A list of these 18 guras of sattua is given on p. 215 of Professor Gorbe's Die sankhya Philosophie. A slightly different list is given in Nflakantha's commentary to this passage, vis. :Priti) prdkalyam udråk
laghuta mukham éta cha akarpanyam asarhrambhah
sanitisha sraddadhanata kshama dhr.tr ahired cha
faucham akr3dha eva cha arjavath samata satyam
anasaya tathai'va cha Iti tat-tad-gun padhil prity-adi-Sabdits bhaval 'ti gauna-ndma-nirvachanam.
In MBH, xii, 11623 ff. there is another list of the gungi of sattva, but giving 31 not 18. cf. Hopkins, The Great Epic of India, pp. 119, 120.
19 Here Prakriti or Pradhna is apparently equated with the Adorable, from whom it prooeode. The whole DALAGO sooms to mean that Aniruddha, as descended both from the Adorable, and from Prakriti, represents them both. Regarding the identification of Purusha with Prakriti or Pradhana, cl. Doto to 18762, below.
19 All this glorification of Siva is evidently on insertion by the writer of the latest additions to the epio (what Hopkins onlls the peeudo-epie,') in which no god is equal to siya. So also the concluding part of the next adhylya. Cf. Hopkins, Great Epic, p. 184,
*Tamar here means Prakriti. See zote to 13463, below.
