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THE INDIAN ANTIQUARY.
[DECEMBER, 1908.
(13565) At the third birth of Brahmâ, from Nârâyana's voice, Narayana Himself gave it to the Rishi Suparņa, who recited it three times a day. Hence it is called Trisauparna. Saparna gave it to Väyu, who gave it to the Rishis, who ate the residues of oblations. They gave it to the Ocean (mahôdadhi), and then it disappeared again and became merged in Narayana.
(13571 ) At the next birth of Brahmâ, from Nårâyana's ear, Narayana ordered Brahma to receive the religion under the name of Sasvata, and by its means to create and arrange the Krita age. Brahmâ received the religion, with its mysteries, its abstracts (sangraha) and its dranyaka, as it issued from the mouth of Nârîyaņa. He then created the worlds. The first age was the Ksita age, which was auspicious, inasmuch as the Såttvata (sic) religion was established and pervaded the worlds. Brahmâ taught it to Mana Svârôchisha, who taught his Bon Sankhapada, who taught his son Suvarnabha. When the Trêta age came, it again disappeared.
(13585) In the birth of Brahmå from (Narayana's ) nose (ndsatyé janmani), Hari Narayana recited it Himself to Brabmâ, who taught it to Sapatkumara, who taught it to Virana, the Prajapati, in the Kpita age, who taught it to Raibhya, who taught it to his son Kukshi. It then disappeared,
(13590) In the next birth of Brahmâ, from an egg born of Hari, Brahmi received it from Naravana's mouth and communicated it to the Barhishad Munis, they to a Brahmana (dvija) conversant with the Jy&shtha Saman and with the Vedanta, whose name was Jyêshtha who gave it to King Avikalpana. It then disappeared.
(13594) At the seventh birth of Brahma, that from the lotus85, Narayaņa tanght it to Brahma, who taught it to Duksha, who tapght it to the eldest son of his danghter, Aditya, who was older than Savitri, and from whom Vivasvat received it. In the beginning of the Trêta age Vivasvat gave it to Mana, who gave it to his son Ikshviku, by whom it was spread abroad over the earth. At the dissolution of the universe, it will again go to Narayana.
(13599) This, which is the religion of Yating, bas been already compendiously told in the Ilarigi:ás (i.., in the Bhagavad Gitd). Nárada got it with its mysteries and abstracts from Narayana Himself. It is difficult of comprehension and performance, and is always maintained by Sattvatas (sic).
(13602) By some Hari is worshipped under one manifestation (vydha) (ie, Aniruddha cf. 13035 and 18466), by some under two (i. e., Aniruddha and Pradyumna ), by some under three (i. e., Aniruddha, Pradyumna, and Sarkarshana, cf. 12897 ff.), and by some under four (1. e., Aniruddha, Pradyumna, Samkarshana, and Vasudeva, cf. 13752). Hari alone is the Khsêtrajña, without egoism (nirmama ) and without parts (nishkala). He is the Living Soul (jiva ) in all beings with attribates (dharma-bhata ), transcending the five elements (bhúta ), and He is intelligence (manas ), setting in action the five senses (indriya). He is inactive and active, cause and effect, and, as the Male ( Purusha ), the Immutable, He sports according to His desire97. Such is the religion of devotion to the one God (@kuntadharma ), as I heard it by the favour of my preceptor. It is hard to be understood by those of undisciplined self (akrittman ), and it is hard to find many men who are devoted to one (@kantin). My preceptor heard it from Närada. Those who are devoted to Narayana go to Him, who is the supreme Brahma89 who is white in colour, and brilliant as the moon.
Janamējaya asks why different persons follow different religious practices.
(13615) Vaisampayana explains that men's natures diffor. Some are subject to sattua (conscious existence), others to tējas (energy), and others to tamas (inertia). It is the nature of those of the first class that leads to emancipation. (13621 ) The religion of devotion to Narayana is equal to Sankhya-yoga. He who follows it is endowed with sattua because Hari looks upon *5 I. e., the present dispensation.
The well-known five elements of Sankhya: ether, air, firo, water, and earth.So the five senses are eight, hearing, smell, taste, and touch. * Here we see the influence of the Brahmaist theory of lia.
Here we again see the influence of Brahmais.
Hopkins (Great Epic, pp. 90, 100) bere justly points out that it is stated that the Bhagavata religion is as good as Samkhya-yoga, not the same it.
