Indian Antiquary Vol 58

Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications

Page 112

102
THE INDIAN ANTIQUARY
[JUNE, 1929
again by means of these two-Form and Name. Whatever has a name, that is Name, and that again which has no name and which one knows by its form, 'This is its) form', is Form: as far as there are Form and Name, so far, indeed, (extends) this universe. These, indeed, are the two great beings (i.e., manifestations of the Brahman; and, verily, he who knows these two great beings (i.e., manifestations) of the Brahman becomes himself a great being. These, indeed, are the two great beings (i.e., forms, ex-istences) of the Brahman; and, verily, he who knows these two great beings (i.e., forms, ex-istences) of the Brahman becomes himself & great being."
Sata. Br., 3, 2, 1, 25-28 : 80 'yam yajño vdcam abhidadhyau mithuny etayd sydm iti tam sambabhavaindro ha vd fkşdmcakre mahad vd ito 'bhvam janisyate yajñasya ca mithunad vacas cayan ma tan ma 'bhibhaved iti sa indra eva garbho bhūtvaitan mithunam pravivesa sa ha samvatsare jdyamana ikşdmcakrel maha-vírya va iyam yonir yå mám adidharata yad vai meto mahad evdbhvam nanuprajdyeta yan má tan nábhibhaved iti tam prati pardmrsydvestyacchinat ||
"That Yajña (sacrifice) lasted after Vâc (speech) thinking, 'May I pair with her. He united with her. Indra then thought within himself, Surely a great being will be born out of this union of Yajña and Vac: [I must take care) lest it should vanquish me'. Indra himself then became an embryo and entered into that union. When being born after a year's time, he thought within himself, Verily, of great potency is this womb which has contained me : [I must take care] that no great being will be born from it after me, lest it should vanquish me. Having seized and pressed it tightly, he cut it off." RV. 1, 63, 1: tvám maha'n indra yo ha súsmair
dyd'vd jajñanáh prthivi' amedhah! yád dha te visva giráyas cid ábhvd
bhiya' drlha' sah kiránd naijan IT "Thou art great, 0 Indra, that, when being born, didst set Heaven and Earth in agitation through thy strength; and when, from fear of thee, all beings, even firm mountains, trembled like particles of dust". The correct reading is visvd and abhvd, neuter, as given in the Padapatha (see algo Bergaigne, op. cit.), and not visvdh and abhváh as assumed by Roth (PW) and Geldner (op. cit.). visvd abhod=visváni bhalani=all beings, that is, the creation, the world, the universe ; and Bergaigne (op. cit.) has correctly observed that visva.... abhvá sont l'expression d'un tout dont les montagnes, girayas cit, font partie'. Compare 1, 61, 14: asyéd u bhiya giráyas ca dulha' dya'vd ca bhu'md janúşas tujete ; 4, 17, 2: táva tvisó jániman rejata dyaú réjad bhü'mir bhiyásd svásya manyóh Irghayánta subhudh párvatása d'rdan dhánvdni saráyanta d'pah || 2, 33, 10: árhan bibharsi sá' yakani dhánvá'
'Than nişkám yajatam visvárûpam ! árhann idám dayase visvam ábhram
ná v jiyo rudra tvád asti "Thou, O venerable, carriest bow and arrows; thou, O venerable, the all-formed necklace deserving of worship. Thou, O venerable, rulest all this universe; there is none, O Rudra, more mighty than thou". Or, should we take abhvam here in the sense of evil being' and trang. late the third pada as 'Thou, O venerable, cuttest to pieces all the evil beings here' (compare Max Müller's translation in SBE. 32, 427 : Worthily thou cuttest every fiend here to pieces') or as 'Thou, O venerable, rulest all these evil beings'? Rudra is, as we know, the lord of all evil beings (known as pramatha or bhůta in later literature) not only in post-Vedic literature but even in the Yajus-samhitas; compare TS. IV. 5,11,1:ye (8c. rudrah) bhutanam adhipatayo viftthagah ka pardinah. Compare also Sankh. SS. 4, 20, 1 and Sayana's commentary, esa