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DECEMBER, 1908.) THE NARAYANIYA AND THE BHAGAVATAS.
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becoines revealed from the inertin (or darkness, tamas ), which is endowed with the constituent of Narayana ( Narayanagurdsraya ), immortal, withont senses, inconceivable, without origin, trae, mercifal, with a mirk upoa his forehead, impelling in various manners, without hate, death, decay, or form, all-pervading, maker of all things.75 (Reference to Hig-Veda, X, cix, 1.) Then, on the revealing of this Male (Purusha ), sprung from Imus, having Brahma (neat.) for his source (yöni), namely on the revealing of Brahma (masc.), the Male (Purusha ), being desirous to crente offspring, created Agni and Sôma from his two oyes. Description of the deity of Agni. Description of Brahmanas and their powers, Stories of several Rishis.
( 13224) Agni and Soma are regarded as the joy (harsh) of the universe. Hence I am called Hțishikësa. Continuation of the explanation of the names in Vyasa's hymn. Ritadhi. man, Sipivishta, Aja, Satya (13235-7) Såttvata (sic) (because I am full of sattva), Krishna (because I plough, krishdmi, the earth, and am of dark (krish m ) complexion ), Vaikuntha, Achyuta, Adhokshajn, Ghritârchis, Tridhita, Vrisha, Vpishikapi, Anadi, Amadhya, Ananta, Sachisravas, Ekasringa, Trikakad, Viri icha, (13251 ) Kapila (by the followers of Samkhya), (18255) Hiranyagarbhn (by the followers of Yoga, cf. 13703 ), the four different Vedas Dharmaja, Nara and Narayana, Khan laparasu. Legend of the origin of the last name and of the battle between Rudra and Nara-Narayana. Brahmi intervenes and pacifies Rudra, who acknowledges Hari's superiority. Hari addresses Radra after the reconciliation (13993): - "He that knows Thee, knows Me; He that follows Thee, follows Me: There is no difference between us two." I have now told this story. (13309) Radra is the deity sprung from my wrath (lorodhu). End of the Adorable's speech.
315. Sata relates to Saanaka, Vaišampayana's account to Janamêjaya of Nárada's adventures after seeing Narayan . (13314) Narada goes to Badari and there meets the Rishis Nara and Nariyana. He tells them what he has seen in the White Continent. (13359) Bhagavat the Adorable, is dear to Bhagavatas. (13370) I am heru under Hari's instructions, and shall in future dwell with you two.
346. Nara and Narayana address Närada. He is highly honoured by having been permitted to see the Lord ( Prabhu ). Not even Brahma has seen Him. "No one is more dear to Him than His bhaktas, and therefore He showed Himself to thee. We two are the only ones who have access to the place where He performs austerities. (13376 ) From Him springs mercy (kskind), which is connected with the earth; savour (ra81 ) Attached to water; heat (téjas attached to the sun, tangibility (Sparái) atached to the air (vdyu); audibility (fabula ) attached to the ether (dk1ša ); and mind (manas ) which is attached to the moon. That place, where He dwells, with Wisdom (vidyr, cf. 12935 and 13167) for His companion is nained by the Veda Sat,' the existing, the productive cause of things created (Chita). (13383) The perfect who are free from actions, whether good or bad (punya-papa-vivarjita ), go thither. They first enter the sun (a litya) as the door. There their bodies are consumed and they become atomic entities (paramánubhúta ). Thence they enter that God (name not mentioned76), and then, freed from him, they stand in the body (lanu ) of Aniruddha. Then having become mental entities (manôbhůta) they enter Pradyumoa. Freed from Pradyumua. the best Brahmaņas (viprapravara) and Samkhyas, with the Bhagavatas, enter Sankarshamn who is living soul (jiva). Thence, void of the threo constituents (traiguna-hina), they instantly enter the Supreme Self (paramátmen), the Kshetrajña, Himself without constituents, (13388), who is Vasadêva, the abode of all things ( sarododsa ). We were born in the house of Dharma, and live here to hail the various manifestations of the deity in the three worlds." (13397). Nárada remains with Nara and Narayana for a thousand celestial yenrs.
347. Origin of the oblations to the pit ris explained in a conversation between Närada and Narayaņa, the elder of the two sons of Dharma.
T5 Here we leave the Sankhya-yoga, and find ourselves among the Brahma speculations of the Upanishads.
16 P. C. Roy says he is Narkyaņa, which is impossible. I consider that it refers simply to the Sun. Being consarded they enter him as the door.
