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1, 55.
THE CREATION.
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begin with (that of) Brahman, and to end with (that of) these (just mentioned immovable creatures).
51. When he whose power is incomprehensible, had thus produced the universe and me, he disappeared in himself, repeatedly suppressing one period by means of the other.
52. When that divine one wakes, then this world stirs; when he slumbers tranquilly, then the universe sinks to sleep.
53. But when he reposes in calm sleep, the corporeal beings whose nature is action, desist from their actions and mind becomes inert.
54. When they are absorbed all at once in that great soul, then he who is the soul of all beings sweetly slumbers, free from all care and occupation.
55. When this (soul) has entered darkness, it: remains for a long time united with the organs (of
51. 'Disappeared in himself,' i.e. he divested himself of the body which he had assumed at his own will' (Medh., Gov., Kull.). "One period by means of the other,' i.e. the period of creation by means of the period of destruction' (Medh., Gov., Kull.).
52. Instead of the figurative nimilati, closes the eyes, sinks to sleep,' Gov. and K., read praliyate, is absorbed.'
53. Sarîrinah, corporeal beings,' means according to Medh., Gov., and Kull. embodied souls.' Karmâtmânah, whose nature is action,' i.e. who are endowed with actions (Nand., Nâr.), means according to Medh., Gov., and Kull. who in consequence of their actions became incorporate.'
54. According to Gov. and Kull., this verse describes the maha. pralaya, the great or total destruction at the end of a kalpa, while the preceding referred to the antarâlapralaya, the intermediate or incomplete destruction. Medh, explains 'he who is the soul of all beings' by the Sâmkhya term Pradhâna, the chief cause or Nature,' while Gov. and Kull. refer this expression as well as mahâtman 'to the supreme soul or supreme lord of the Vedânta.
55-56. The commentators offer three different explanations of these two verses. Medh., Gov., and Kull., whom the translation [25]
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