(Numbers in parentheses refer to the numbered notes below them, also enclosed in parentheses.)
Ărjŏŏn.
What is that Brăhm? What is Ădhĕĕ-ātmă? What is Kărmă, O first of men? What also is Ădhĕĕ-bhōōt called? What Ădhĕĕ-dīvă? How is Ădhĕĕ-yăgnă, and who is here in this body? How art thou to be known in the hour of departure by men of subdued minds?
Krĕĕshnă.
Brăhm is that which is supreme and without corruption; Ădhĕĕ-ātmă (33) is Swă-bhāb or particular constitution, disposition, quality, or nature; Kărmă is that emanation from which proceedeth the generation of natural beings; Ădhĕĕ-bhōōt is the destroying nature; Ădhĕĕ-dīvă is Pŏŏrŏŏsh; and Ădhĕĕ-yăgnă, or superintendant of worship, is myself in this body.
(33 Ădhĕĕ-ātmă, etc.—As Krĕĕshnă’s answer to the several questions of Ărjŏŏn has something mysterious in it, I will endeavour to render it more comprehensible:
Ădhĕĕ-ātmă—literally signifies the over-ruling spirit, by which is implied the divine nature.
Kărmă—signifies action, whereby is to be understood his creative quality.
Ădhĕĕ-bhōōt—signifies he who ruleth over created beings: the power of the Deity to destroy.
Ădhĕĕ-dīvă—literally means superior to fate; and is explained by the word Pŏŏrŏŏsh, which, in vulgar language, means no more than man; but in this work it is a term in theology used to express the vital soul, or portion of the universal spirit of Brăhm inhabiting a body. So by the word Măhā-Pŏŏrŏŏsh is implied the Deity as the primordial source. These terms are used in a metaphysical work called Pātănjăl, wherein God is represented under the figure of Măhā-Pŏŏrŏŏsh, the great man or prime progenitor; in conjunction with Prăkrĕĕtĕĕ, nature or first principle, under the emblem of a female engendering the world with his Māyā or supernatural power.)
At the end of time, he, who having abandoned his mortal frame, departeth thinking only of me, without doubt goeth unto me; or else, whatever other nature he shall call upon, at the end of life, when he shall quit his mortal shape, he shall ever go unto it. Wherefore at all times think of me alone and fight. Let thy mind and understanding be placed in me alone, and thou shalt, without doubt, go unto me. The man who longeth after the Divine and Supreme Being, with his mind intent upon the practice of devotion, goeth unto him. The man who shall in the last hour call up the ancient Prophet, the prime director, the most minute atom, the preserver of all things, whose countenance is like the sun, and who is distinct from darkness, with a steady mind attached to his service, with the force of devotion, and his whole soul fixed between his brows, goeth unto that divine Supreme Being, who is called Părăm-Pŏŏrŏŏsh.
I will now summarily make thee acquainted with that path which the doctors of the Vēds call never-failing; which the men of subdued minds and conquered passions enter; and which, desirous of knowing, they live the lives of Brăhmă-chārēēs or godly pilgrims. He who, having closed up all the doors of his faculties, locked up his mind in his own breast, and fixed his spirit in his head, standing firm in the exercise of devotion, repeating in silence Ōm (34)! the mystic sign of Brăhm, thence called “Ekākshăr,” shall, on his quitting this mortal frame calling upon me, without doubt go the journey of supreme happiness.
(34 Ōm!—This mystic emblem of the Deity is forbidden to be pronounced but in silence. It is a syllable formed of the letters ă, ŏŏ, which in composition coalesce, and make Ō, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer.)
He who thinketh constantly of me, his mind undiverted by another object, I will at all times be easily found by that constant adherent to devotion; and those elevated souls, who have thus attained supreme perfection, come unto me, and are no more born in the finite mansion of pain and sorrow. Know, O Ărjŏŏn, that all the regions between this and the abode of Brăhm afford but a transient residence; but he who findeth me, returneth not again to mortal birth.
They who are acquainted with day and night, know that the day of Brăhmā is as a thousand revolutions of the Yŏŏgs (35), and that his night extendeth for a thousand more.
(35 A thousand revolutions of the Yŏŏgs.—Is equal to 4,320,000,000 years. An ingenious mathematician, who is now in India, supposes that these Yŏŏgs are nothing more than astronomical periods formed from the coincidence of certain cycles, of which those of the precession of the equinoxes and the moon are two. The word Yŏŏg, which signifies a juncture or joining, gives good grounds for such an hypothesis.)
On the coming of that day, all things proceed from invisibility to visibility; so, on the approach of night, they are all dissolved away in that which is called invisible. The universe, even, having existed, is again dissolved; and now again, on the approach of day, by divine necessity, it is reproduced. That which, upon the dissolution of all things else, is not destroyed, is superior and of another nature from that visibility: it is invisible and eternal. He who is thus called invisible and incorruptible, is even he who is called the Supreme Abode; which men having once obtained, they never more return to earth: that is my mansion. That Supreme Being is to be obtained by him who worshippeth no other Gods. In him is included all nature; by him all things are spread abroad.
I will now speak to thee of that time in which, should a devout man die, he will never return; and of that time, in which dying, he shall return again upon the earth.
Those holy men who are acquainted with Brăhm, departing this life in the fiery light of day, in the bright season of the moon, within the six months of the sun’s northern course, go unto him; but those who depart in the gloomy night of the moon’s dark season, and whilst the sun is yet within the southern path of his journey, ascend for a while into the regions of the moon, and again return to mortal birth. These two, light and darkness, are esteemed the world’s eternal ways: he who walketh in the former path returneth not; whilst he who walketh in the latter cometh back again upon the earth. A Yōgēē, who is acquainted with these two paths of action, will never be perplexed; wherefore, O Ărjŏŏn, be thou at all times employed in devotion. The fruit of this surpasseth all the rewards of virtue pointed out in the Vēds, in worshippings, in mortifications, and even in the gifts of charity. The devout Yōgēē, who knoweth all this, shall obtain a supreme and prior place.
Saturday, April 2, 2011
Lecture (Chapter) 9: Of the Chief of Secrets and Prince of Science.
(Numbers in parentheses refer to the numbered notes below them, also enclosed in parentheses.)
Krĕĕshnă.
I will now make known unto thee, who findest no fault, a most mysterious secret, accompanied by profound learning, which having studied thou shalt be delivered from misfortune. It is a sovereign art, a sovereign mystery, sublime and immaculate; clear unto the sight, virtuous, inexhaustible, and easy to be performed. Those who are infidels to this faith, not finding me, return again into this world, the mansion of death.
This whole world was spread abroad by me in my invisible form. All things are dependent on me, and I am not dependent on them; and all things are not dependent on me (36).
(36 And all things are not dependent on me.—This ambiguity is removed by the following simile of the air in the æther.)
Behold my divine connection! My creative spirit is the keeper of all things, not the dependent. Understand that all things rest in me, as the mighty air, which passeth every where, resteth for ever in the ætherial space. At the end of the period Kălp (37) all things, O son of Kŏŏntēē, return into my primordial source, and at the beginning of another Kălp I create them all again.
(37 Kălp.—The same as the day of Brăhmā, a thousand revolutions of the Yŏŏgs. The word literally signifies formation.)
I plant myself on my own nature, and create, again and again, this assemblage of beings, the whole, from the power of nature, without power (38).
(38 The whole, from the power of nature, without power.—This passage is agreeable to the doctrine of the influence of the three Gŏŏn, or qualities, over all our actions.)
Those works confine not me, because I am like one who sitteth aloof uninterested in those works. By my supervision nature produceth both the moveable and the immoveable. It is from this source (39), O Ărjŏŏn, that the universe resolveth.
(39 It is from this source.—Because of the supervision of the Supreme Being.)
The foolish, being unacquainted with my supreme and divine nature, as lord of all things, despise me in this human form, trusting to the evil, diabolic, and deceitful principle within them. They are of vain hope, of vain endeavours, of vain wisdom, and void of reason; whilst men of great minds, trusting to their divine natures, discover that I am before all things and incorruptible, and serve me with their hearts undiverted by other Gods (40).
(40 Other Gods.—Wherever the word Gods is used in this Translation, the subordinate supernatural beings are implied.)
Men of rigid and laborious lives come before me humbly bowing down, for ever glorifying my name; and they are constantly employed in my service; but others serve me, worshipping me, whose face is turned on all sides, with the worship of wisdom, unitedly, separately, in various shapes. I am the sacrifice; I am the worship; I am the spices; I am the invocation; I am the ceremony to the manes of the ancestors; I am the provisions; I am the fire, and I am the victim: I am the father and the mother of this world, the grandsire, and the preserver. I am the holy one worthy to be known; the mystic figure Ōm; the Rĕĕk, the Sām, and Yăjŏŏr Vēds (41).
(41 Vēds.—The word Vēd signifies learning. The sacred volumes of the Hindoos, of which there are four, supposed to have been revealed from the four mouths of Brăhmā. It is remarkable that Krĕĕshnă mentions only the three first; it may therefore be presumed that no more existed in his time.)
I am the journey of the good; the comforter; the creator; the witness; the resting-place; the asylum, and the friend. I am generation and dissolution; the place where all things are reposited, and the inexhaustible seed of all nature. I am sunshine, and I am rain; I now draw in, and now let forth. I am death and immortality: I am entity and non-entity.
The followers of the three Vēds, who drink of the juice of the Sōm (42), being purified of their offences, address me in sacrifices, and petition for heaven.
(42 Sōm—is the name of a creeper, the juice of which is commanded to be drank at the conclusion of a sacrifice, by the person for whom and at whose expence it is performed, and by the Brāhmăns who officiate at the altar.)
These obtain the regions of Eĕndră (43), the prince of celestial beings, in which heaven they feast upon celestial food and divine enjoyments;
(43 Eĕndră—is a personification of the visible heavens, or the power of the Almighty over the elements. He is the sprinkler of the rain, the roller of the thunder, and director of the winds. He is represented with a thousand eyes, grasping the thunderbolt.)
and when they have partaken of that spacious heaven for a while, in proportion to their virtues, they sink again into this mortal life, as soon as their stock of virtue is expended. In this manner those, who, longing for the accomplishment of their wishes, follow the religion pointed out by the three Vēds, obtain a transient reward. But those who, thinking of no other, serve me alone, I bear the burthen of the devotion of those who are thus constantly engaged in my service. They also who serve other Gods with a firm belief, in doing so, involuntarily worship even me. I am he who partaketh of all worship, and I am their reward. Because mankind are unacquainted with my nature, they fall again from heaven. Those who worship the Dēvătās go unto the Dēvătās; the worshippers of the Pĕĕtrĕĕs, or patriarchs, go unto the Pĕĕtrĕĕs; the servants of the Bhōōts, or spirits, go unto the Bhōōts; and they who worship me go unto me.
I accept and enjoy the holy offerings of the humble soul, who in his worship presenteth leaves and flowers, and fruit and water unto me. Whatever thou doest, O Ărjŏŏn, whatever thou eatest, whatever thou sacrificest, whatever thou givest, whatever thou shalt be zealous about, make each an offering unto me. Thou shalt thus be delivered with good and evil fruits, and with the bonds of works. Thy mind being joined in the practice of a Sănnyāsēē (44), thou shalt come unto me.
(44 Sănnyāsēē—one who totally forsaketh all worldly actions; but Krĕĕshnă, in order to unite the various religious opinions which prevailed in those days, confines the word Sănnyās to a forsaking of the hope of reward.)
I am the same to all mankind: there is not one who is worthy of my love or hatred. They who serve me with adoration, I am in them, and they in me. If one, whose ways are ever so evil, serve me alone, he is as respectable as the just man; he is altogether well employed; he soon becometh of a virtuous spirit, and obtaineth eternal happiness. Recollect, O son of Kŏŏntēē, that my servant doth not perish. Those even who may be of the womb of sin; women (45); the tribes of Vīsyă and Sōōdră; shall go the supreme journey, if they take sanctuary with me; how much more my holy servants the Brāhmăns and the Rājărshĕĕs (46)!
(45 Women.—In the Vēds it is declared, that the souls of women, and of the inferior tribes, are doomed to transmigration till they can be regenerated in the body of a Brāhmăn.)
(46 Rājărshĕĕs—from Rājā and Rĕĕshĕĕ, Prince and Saint.)
Consider this world as a finite and joyless place, and serve me. Be of my mind, my servant, my adorer, and bow down before me. Unite thy soul, as it were, unto me, make me thy asylum, and thou shalt go unto me.
Krĕĕshnă.
I will now make known unto thee, who findest no fault, a most mysterious secret, accompanied by profound learning, which having studied thou shalt be delivered from misfortune. It is a sovereign art, a sovereign mystery, sublime and immaculate; clear unto the sight, virtuous, inexhaustible, and easy to be performed. Those who are infidels to this faith, not finding me, return again into this world, the mansion of death.
This whole world was spread abroad by me in my invisible form. All things are dependent on me, and I am not dependent on them; and all things are not dependent on me (36).
(36 And all things are not dependent on me.—This ambiguity is removed by the following simile of the air in the æther.)
Behold my divine connection! My creative spirit is the keeper of all things, not the dependent. Understand that all things rest in me, as the mighty air, which passeth every where, resteth for ever in the ætherial space. At the end of the period Kălp (37) all things, O son of Kŏŏntēē, return into my primordial source, and at the beginning of another Kălp I create them all again.
(37 Kălp.—The same as the day of Brăhmā, a thousand revolutions of the Yŏŏgs. The word literally signifies formation.)
I plant myself on my own nature, and create, again and again, this assemblage of beings, the whole, from the power of nature, without power (38).
(38 The whole, from the power of nature, without power.—This passage is agreeable to the doctrine of the influence of the three Gŏŏn, or qualities, over all our actions.)
Those works confine not me, because I am like one who sitteth aloof uninterested in those works. By my supervision nature produceth both the moveable and the immoveable. It is from this source (39), O Ărjŏŏn, that the universe resolveth.
(39 It is from this source.—Because of the supervision of the Supreme Being.)
The foolish, being unacquainted with my supreme and divine nature, as lord of all things, despise me in this human form, trusting to the evil, diabolic, and deceitful principle within them. They are of vain hope, of vain endeavours, of vain wisdom, and void of reason; whilst men of great minds, trusting to their divine natures, discover that I am before all things and incorruptible, and serve me with their hearts undiverted by other Gods (40).
(40 Other Gods.—Wherever the word Gods is used in this Translation, the subordinate supernatural beings are implied.)
Men of rigid and laborious lives come before me humbly bowing down, for ever glorifying my name; and they are constantly employed in my service; but others serve me, worshipping me, whose face is turned on all sides, with the worship of wisdom, unitedly, separately, in various shapes. I am the sacrifice; I am the worship; I am the spices; I am the invocation; I am the ceremony to the manes of the ancestors; I am the provisions; I am the fire, and I am the victim: I am the father and the mother of this world, the grandsire, and the preserver. I am the holy one worthy to be known; the mystic figure Ōm; the Rĕĕk, the Sām, and Yăjŏŏr Vēds (41).
(41 Vēds.—The word Vēd signifies learning. The sacred volumes of the Hindoos, of which there are four, supposed to have been revealed from the four mouths of Brăhmā. It is remarkable that Krĕĕshnă mentions only the three first; it may therefore be presumed that no more existed in his time.)
I am the journey of the good; the comforter; the creator; the witness; the resting-place; the asylum, and the friend. I am generation and dissolution; the place where all things are reposited, and the inexhaustible seed of all nature. I am sunshine, and I am rain; I now draw in, and now let forth. I am death and immortality: I am entity and non-entity.
The followers of the three Vēds, who drink of the juice of the Sōm (42), being purified of their offences, address me in sacrifices, and petition for heaven.
(42 Sōm—is the name of a creeper, the juice of which is commanded to be drank at the conclusion of a sacrifice, by the person for whom and at whose expence it is performed, and by the Brāhmăns who officiate at the altar.)
These obtain the regions of Eĕndră (43), the prince of celestial beings, in which heaven they feast upon celestial food and divine enjoyments;
(43 Eĕndră—is a personification of the visible heavens, or the power of the Almighty over the elements. He is the sprinkler of the rain, the roller of the thunder, and director of the winds. He is represented with a thousand eyes, grasping the thunderbolt.)
and when they have partaken of that spacious heaven for a while, in proportion to their virtues, they sink again into this mortal life, as soon as their stock of virtue is expended. In this manner those, who, longing for the accomplishment of their wishes, follow the religion pointed out by the three Vēds, obtain a transient reward. But those who, thinking of no other, serve me alone, I bear the burthen of the devotion of those who are thus constantly engaged in my service. They also who serve other Gods with a firm belief, in doing so, involuntarily worship even me. I am he who partaketh of all worship, and I am their reward. Because mankind are unacquainted with my nature, they fall again from heaven. Those who worship the Dēvătās go unto the Dēvătās; the worshippers of the Pĕĕtrĕĕs, or patriarchs, go unto the Pĕĕtrĕĕs; the servants of the Bhōōts, or spirits, go unto the Bhōōts; and they who worship me go unto me.
I accept and enjoy the holy offerings of the humble soul, who in his worship presenteth leaves and flowers, and fruit and water unto me. Whatever thou doest, O Ărjŏŏn, whatever thou eatest, whatever thou sacrificest, whatever thou givest, whatever thou shalt be zealous about, make each an offering unto me. Thou shalt thus be delivered with good and evil fruits, and with the bonds of works. Thy mind being joined in the practice of a Sănnyāsēē (44), thou shalt come unto me.
(44 Sănnyāsēē—one who totally forsaketh all worldly actions; but Krĕĕshnă, in order to unite the various religious opinions which prevailed in those days, confines the word Sănnyās to a forsaking of the hope of reward.)
I am the same to all mankind: there is not one who is worthy of my love or hatred. They who serve me with adoration, I am in them, and they in me. If one, whose ways are ever so evil, serve me alone, he is as respectable as the just man; he is altogether well employed; he soon becometh of a virtuous spirit, and obtaineth eternal happiness. Recollect, O son of Kŏŏntēē, that my servant doth not perish. Those even who may be of the womb of sin; women (45); the tribes of Vīsyă and Sōōdră; shall go the supreme journey, if they take sanctuary with me; how much more my holy servants the Brāhmăns and the Rājărshĕĕs (46)!
(45 Women.—In the Vēds it is declared, that the souls of women, and of the inferior tribes, are doomed to transmigration till they can be regenerated in the body of a Brāhmăn.)
(46 Rājărshĕĕs—from Rājā and Rĕĕshĕĕ, Prince and Saint.)
Consider this world as a finite and joyless place, and serve me. Be of my mind, my servant, my adorer, and bow down before me. Unite thy soul, as it were, unto me, make me thy asylum, and thou shalt go unto me.
Lecture (Chapter) 10: Of the Diversity of the Divine Nature.
(Numbers in parentheses refer to the numbered notes below them, also enclosed in parentheses.)
Krĕĕshnă.
Hear again, O valiant youth, my supreme words, which I will speak unto thee, who art well pleased, because I am anxious for thy welfare.
Neither the hosts of Sŏŏrs (47), nor the Măhărshĕĕs (48), know of my birth; because I am before all the Dēvătās and Măhărshĕĕs.
(47 Sŏŏrs.—Good angels.)
(48 Măhărshĕĕs.—Great saints, of whom there are reckoned seven, who were at the creation produced from the mind of Brăhmā.)
Whoso, free from folly, knoweth me to be without birth, before all things, and the mighty ruler of the universe, he shall, amongst mortals, be saved with all his transgressions. The various qualities incident to natural beings, such as reason, knowledge, unembarrassed judgment, patience, truth, humility, meekness, pleasure and pain; birth and death, fear and courage; mercy, equality, gladness, charity, zeal, renown and infamy, all distinctly come from me. So in former days the seven Măhărshĕĕs and the four Mănŏŏs (49) who are of my nature, were born of my mind, of whom are descended all the inhabitants of the earth.
(49 Mănŏŏs.—Four other beings produced at the creation from the mind of Brăhmā.)
He who knoweth this my distinction and my connection, according to their principles, is without doubt endued with an unerring devotion. I am the creator of all things, and all things proceed from me. Those who are endued with spiritual wisdom, believe this and worship me: their very hearts and minds are in me; they rejoice amongst themselves, and delight in speaking of my name, and teaching one another my doctrine. I gladly inspire those, who are constantly employed in my service, with that use of reason, by which they come unto me; and, in compassion, I stand in my own nature, and dissipate the darkness of their ignorance with the light of the lamp of wisdom.
Ărjŏŏn.
All the Rĕĕshĕĕs (50), the Dēvărshĕĕs (51), and the prophet Nārăd (52), call thee the supreme Brăhm; the supreme abode; the most holy; the most high God; the eternal Pŏŏrŏŏsh, the divine being before all other Gods, without birth, the mighty Lord!
(50 Rĕĕshĕĕs.—Saints.)
(51 Dēvărshĕĕs.—Deified saints.)
(52 Nārăd.—One of the Dēvărshĕĕs, and a great Prophet, who is supposed to be still wandering about the world. Nāră signifies a thread or clew, a precept; and Dă Giver.—Wherever he appears he is constantly employed in giving good counsel.)
This say Ăsĕĕtă, Dēvălă, Vyās, and thou thyself hast told me so; and I firmly believe, O Kēsăvă, all thou tellest me. Neither the Dēws nor the Dānŏŏs (53) are acquainted, O Lord, with thy appearance.
(53 Dānŏŏs.—Evil spirits, or fallen angels, the offsprings of Dănŏŏ (fem).)
Thou alone, O first of men (54)! knowest thy own spirit;
(54 O first of men!—Ărjŏŏn makes use of this expression as addressing the Deity in human shape.)
thou, who art the production of all nature, the ruler of all things, the God of Gods, and the universal Lord! Thou art now able to make me acquainted with those divine portions of thyself, by which thou possessest and dwellest in this world. How shall I, although I constantly think of thee, be able to know thee? In what particular natures art thou to be found? Tell me again in full what is thy connection, and what thy distinction; for I am not yet satisfied with drinking of the living water of thy words.
Krĕĕshnă.
Blessings be upon thee! I will make thee acquainted with the chief of my divine distinctions, as the extent of my nature is infinite.
I am the soul which standeth in the bodies of all beings. I am the beginning, the middle, and the end of all things. Amongst the Ādĕĕtyăs (55) I am Vĕĕshnŏŏ (56), and the radiant Răvee (57) amongst the stars; I am Mărēēchĕĕ (58) amongst the Mărŏŏts (59), and Săsēē (60) amongst the Năkshătrăs (61); amongst the Vēds I am the Sām (62), and I am Vāsăvă (63) amongst the Dēws. Amongst the faculties I am the mind, and amongst animals I am reason. I am Sănkăr (64) amongst the Rŏŏdrăs (65), and Vĕĕttēsă (66) amongst the Yăkshăs and the Răkshăs. I am Pāvăk (67) amongst the Văsŏŏs (68) and Mērŏŏ (69) amongst the aspiring mountains. Amongst teachers know that I am their chief Vrĕĕhăspătĕĕ (70); amongst warriors I am Skăndă (71); and amongst floods I am the ocean. I am Bhrĕĕgŏŏ (72) amongst the Măhărshĕĕs, and I am the monosyllable (73) amongst words. I am amongst worships the Yăp (74) or silent worship, and amongst immoveables the mountain Hĕĕmālăy (75). Of all the trees of the forest I am the Ăswătthă (76), and of all the Dēvărshĕĕs I am Nārăd. I am Chĕĕtră-răth amongst Găndhărvs (77) and the Mŏŏnĕĕ Kăpĕĕl amongst the saints. Know that amongst horses I am Oŏchīsrăvă, who arose with the Ămrĕĕtă from out the ocean (78). Amongst elephants I am Irāvăt, and the sovereign amongst men. Amongst weapons I am the Văjră or thunderbolt, and amongst cattle the cow Kāmă-dhŏŏk (79). I am the prolific Kăndărp the God of love; and amongst serpents I am Vāsŏŏkĕĕ their chief. I am Ānăntă amongst the Nāgs (80), and Vărŏŏn (81) amongst the inhabitants of the waters. I am Aryămā amongst the Pĕĕtrĕĕs, and I am Yăm (82) amongst all those who rule. Amongst the Dītyăs (evil spirits) I am Prăhlād (83), and Kāl (time) amongst computations. Amongst beasts I am the king of beasts, and Vīnătēyă (84) amongst the feathered tribe. Amongst purifiers I am Păvăn the air, and Rām amongst those who carry arms. Amongst fishes I am the Măkăr (85), and amongst rivers I am Găngā (86) the daughter of Jăhnŏŏ. Of things transient I am the beginning, the middle, and the end. Of all science I am the knowledge of the ruling spirit, and of all speaking I am the oration. Amongst letters I am the vowel a, and of all compound words I am the Dwăndwă (87). I am also never-failing time; the preserver, whose face is turned on all sides. I am all-grasping death; and I am the resurrection of those who are about to be. Amongst fœminines I am fame, fortune, eloquence, memory, understanding, fortitude, patience. Amongst harmonious measure I am the Gāyătrēē, and amongst Sāms I am the Vrĕĕhăt Sām. Amongst the months I am the month Mārgă-sēērshă (88), and amongst seasons the season Kŏŏsŏŏmākără (89), (spring.) Amongst frauds I am gaming; and of all things glorious I am the glory. I am victory, I am industry, and I am the essence of all qualities. Of the race of Vrĕĕshnēē I am the son of Văsŏŏdēv (90), and amongst the Pāndŏŏs Ărjŏŏn-Dhănănjăy. I am Vyās (91) amongst the Mŏŏnĕĕs, and amongst the Bards (92) I am the prophet Oosanā (93). Amongst rulers I am the rod, and amongst those who seek for conquest I am policy. Amongst the secret I am silence, and amongst the wise I am wisdom. I am, in like manner, O Ărjŏŏn, that which is the seed of all things in nature; and there is not any thing, whether animate or inanimate, that is without me. My divine distinctions are without end, and the many which I have mentioned are by way of example. And learn, O Ărjŏŏn, that every being which is worthy of distinction and pre-eminence, is the produce of the portion of my glory. But what, O Ărjŏŏn, hast thou to do with this manifold wisdom? I planted this whole universe with a single portion and stood still.
(55 Ādĕĕtyăs.—The offsprings of Ădĕĕtĕĕ (f.) (that may not be cut off.) There are reckoned twelve, and are nothing more than emblems of the sun for each month of the year. Their names are Vărŏŏn, Sōōryă, Vēdāng, Bhānŏŏ, Eĕndră, Răvĕĕ, Găbhăstĕĕ, Yăm, Swărnă-rētā, Dĕĕvākăr, Mĕĕtră, Vĕĕshnŏŏ.)
(56 Vĕĕshnŏŏ.—He who filleth or possesseth all space. One of the twelve suns, and the name of the Deity in his preserving quality.)
(57 Răvee.—The riser—one of the names of the sun.)
(58 Mărēēchĕĕ.—One of the eight points of the heavens.)
(59 Mărŏŏts.—The winds.)
(60 Săsēē—The moon.)
(61 Năkshătrăs.—Dispellers of darkness. The 18 constellations through which the moon passes in its monthly course. Constellations in general.)
(62 Sām.—The first of the four books of the Vēds, composed to be chanted or sung.)
(63 Vāsăvă.—One of the names of Eĕndră.)
(64 Sănkăr.—One of the names of Sĕĕv, or Fate.)
(65 Rŏŏdrăs.—Eleven distinctions of Sĕĕv, or Fate.)
(66 Vĕĕttēsă.—The God of riches, otherwise called Kŏŏvēr. He is said to preside over the regions of the north, and to be the chief of the Yăkshăs and the Răkshăs, two species of good and evil Genii.)
(67 Pāvăk.—The God of fire. He is supposed to preside over the southeast quarter.)
(68 Văsŏŏs.—Eight of the first created Beings of Brăhmā.)
(69 Mērŏŏ.—The north pole of the terrestrial globe, fabled by the poets to be the highest mountain in the world. It is sometimes, by way of pre-eminence, called Sŏŏ-mērŏŏ. It is remarkable that the word Mērŏŏ signifies a centre or axis.)
(70 Vrĕĕhăspătĕĕ.—The preceptor of the Dēvs or Dēws, the planet Jupiter and Dies Jovis.)
(71 Skăndă.—Otherwise called Kārtĕĕk, the general of the celestial armies.)
(72 Bhrĕĕgŏŏ.—One of the first created beings produced from the mind of Brăhmā.)
(73 The monosyllable.—The mystic word or monosyllable Om! already explained.)
(74 Yăp.—A silent repetition of the name of God.)
(75 Hĕĕmālăy.—The chain of snowy mountains which divide India from Tartary, and which, from the immense distance they may be seen, are supposed to be as high as any upon the face of the globe.)
(76 Ăswătthă.—The Pĕĕpăl tree.)
(77 Chĕĕtră-răth amongst Găndhărvs.—The title of chief of the Găndhărvs or celestial choirs: the Găndhărv of the painted chariot.
In the Măhābhārăt is to be found a very entertaining story of a combat between him and Ărjŏŏn, wherein he is defeated; and, his painted chariot being destroyed by a fiery arrow shot from the bow of his opponent, he resolves to change his name to Dăgdhă-răth, or the Găndhărv of the burnt chariot.)
(78 Oŏchīsrăvă, who arose with the Ămrĕĕtă, or the water of life, from the ocean.—The story of churning the ocean for what are called the Chowdă Răttăn, or fourteen jewels, is of such a curious nature, and, in some parts, bears such a wonderful affinity to Milton’s description of the war in heaven, that the Translator thinks it will afford the reader an agreeable contrast to the subject of this work, and serve as a further specimen of his version of the Măhābhārăt, from which both are extracted. [presented at end—gdw])
(79 Kāmă-dhŏŏk.—One of the names of the Cow of Plenty, produced in churning the ocean.)
(80 Ănăntă amongst the Nāgs.—The Nāgs are serpents fabled with many heads. Ănăntă signifies eternal, and may be an emblem of eternity. There are some very wonderful stories told of these serpents in the original from which these Dialogues are taken.)
(81 Vărŏŏn.—The God of the Ocean.)
(82 Yăm.—The judge of hell.)
(83 Prăhlād.—An evil spirit who was converted by Krĕĕshnă.)
(84 Vīnătēyă.—A bird fabled to be of wonderful size, and the vehicle of Vĕĕshnŏŏ, the Deity in his preserving quality, and who is otherwise called Gărŏŏr.)
(85 Măkăr.—A fish represented with a long snout something like the proboscis of an elephant; and the sign Capricornus.)
(86 Găngā.—The Ganges. When the river was first conducted from its source, by a Prince whose name was Bhăgēērăth, towards the ocean, it so fell out that Jăhnŏŏ was at his devotions at the mouth of the Mahanadee, at a place now called Navobgunge.—The Goddess in passing swept away the utensils for his ablutions, which so enraged him, that he drank up her stream; but after a while his anger was appeased, and he let her escape from an incision made in his thigh; and from this circumstance of her second birth, she was afterwards called Jāhnăvēē, or the offspring of Jăhnŏŏ.)
(87 Dwăndwă.—A term in grammar, used where many nouns are put together without a copulative, and the case subjoined to the last only, which is a mode of composition much admired by the Poets.)
(88 Mārgă-sĕĕrshă.—The month beginning with the middle of October, when the periodical rains have subsided, and the excessive heats are abated.)
(89 Kŏŏsŏŏmākără.—The season of flowers, otherwise called Văsănt. The two months between the middle of March and May.—The Hindoos divide the year into six Rĕĕtŏŏ, or seasons, of two months each, which are thus denominated:
Sĕĕsăr.—Dewy season.
Hĕĕmănt.—Cold season.
Văsănt.—Mild (spring).
Grēēshmă.—Hot season.
Vărsā.—Rainy season.
Sărăt.—Breaking (up of the rains).)
(90 Văsŏŏdēv.—The father of Krĕĕshnă in his incarnation.)
(91 Vyās.—The reputed author or compiler of the Măhābhārăt.)
(92 Bards.—The Poets of India, like the Bards of Britain, were revered as Saints and Prophets.)
(93 Ŏŏsănā.—Otherwise called Sŏŏkră, esteemed the preceptor of the evil spirits; the planet Venus, and dies Veneris.)
Krĕĕshnă.
Hear again, O valiant youth, my supreme words, which I will speak unto thee, who art well pleased, because I am anxious for thy welfare.
Neither the hosts of Sŏŏrs (47), nor the Măhărshĕĕs (48), know of my birth; because I am before all the Dēvătās and Măhărshĕĕs.
(47 Sŏŏrs.—Good angels.)
(48 Măhărshĕĕs.—Great saints, of whom there are reckoned seven, who were at the creation produced from the mind of Brăhmā.)
Whoso, free from folly, knoweth me to be without birth, before all things, and the mighty ruler of the universe, he shall, amongst mortals, be saved with all his transgressions. The various qualities incident to natural beings, such as reason, knowledge, unembarrassed judgment, patience, truth, humility, meekness, pleasure and pain; birth and death, fear and courage; mercy, equality, gladness, charity, zeal, renown and infamy, all distinctly come from me. So in former days the seven Măhărshĕĕs and the four Mănŏŏs (49) who are of my nature, were born of my mind, of whom are descended all the inhabitants of the earth.
(49 Mănŏŏs.—Four other beings produced at the creation from the mind of Brăhmā.)
He who knoweth this my distinction and my connection, according to their principles, is without doubt endued with an unerring devotion. I am the creator of all things, and all things proceed from me. Those who are endued with spiritual wisdom, believe this and worship me: their very hearts and minds are in me; they rejoice amongst themselves, and delight in speaking of my name, and teaching one another my doctrine. I gladly inspire those, who are constantly employed in my service, with that use of reason, by which they come unto me; and, in compassion, I stand in my own nature, and dissipate the darkness of their ignorance with the light of the lamp of wisdom.
Ărjŏŏn.
All the Rĕĕshĕĕs (50), the Dēvărshĕĕs (51), and the prophet Nārăd (52), call thee the supreme Brăhm; the supreme abode; the most holy; the most high God; the eternal Pŏŏrŏŏsh, the divine being before all other Gods, without birth, the mighty Lord!
(50 Rĕĕshĕĕs.—Saints.)
(51 Dēvărshĕĕs.—Deified saints.)
(52 Nārăd.—One of the Dēvărshĕĕs, and a great Prophet, who is supposed to be still wandering about the world. Nāră signifies a thread or clew, a precept; and Dă Giver.—Wherever he appears he is constantly employed in giving good counsel.)
This say Ăsĕĕtă, Dēvălă, Vyās, and thou thyself hast told me so; and I firmly believe, O Kēsăvă, all thou tellest me. Neither the Dēws nor the Dānŏŏs (53) are acquainted, O Lord, with thy appearance.
(53 Dānŏŏs.—Evil spirits, or fallen angels, the offsprings of Dănŏŏ (fem).)
Thou alone, O first of men (54)! knowest thy own spirit;
(54 O first of men!—Ărjŏŏn makes use of this expression as addressing the Deity in human shape.)
thou, who art the production of all nature, the ruler of all things, the God of Gods, and the universal Lord! Thou art now able to make me acquainted with those divine portions of thyself, by which thou possessest and dwellest in this world. How shall I, although I constantly think of thee, be able to know thee? In what particular natures art thou to be found? Tell me again in full what is thy connection, and what thy distinction; for I am not yet satisfied with drinking of the living water of thy words.
Krĕĕshnă.
Blessings be upon thee! I will make thee acquainted with the chief of my divine distinctions, as the extent of my nature is infinite.
I am the soul which standeth in the bodies of all beings. I am the beginning, the middle, and the end of all things. Amongst the Ādĕĕtyăs (55) I am Vĕĕshnŏŏ (56), and the radiant Răvee (57) amongst the stars; I am Mărēēchĕĕ (58) amongst the Mărŏŏts (59), and Săsēē (60) amongst the Năkshătrăs (61); amongst the Vēds I am the Sām (62), and I am Vāsăvă (63) amongst the Dēws. Amongst the faculties I am the mind, and amongst animals I am reason. I am Sănkăr (64) amongst the Rŏŏdrăs (65), and Vĕĕttēsă (66) amongst the Yăkshăs and the Răkshăs. I am Pāvăk (67) amongst the Văsŏŏs (68) and Mērŏŏ (69) amongst the aspiring mountains. Amongst teachers know that I am their chief Vrĕĕhăspătĕĕ (70); amongst warriors I am Skăndă (71); and amongst floods I am the ocean. I am Bhrĕĕgŏŏ (72) amongst the Măhărshĕĕs, and I am the monosyllable (73) amongst words. I am amongst worships the Yăp (74) or silent worship, and amongst immoveables the mountain Hĕĕmālăy (75). Of all the trees of the forest I am the Ăswătthă (76), and of all the Dēvărshĕĕs I am Nārăd. I am Chĕĕtră-răth amongst Găndhărvs (77) and the Mŏŏnĕĕ Kăpĕĕl amongst the saints. Know that amongst horses I am Oŏchīsrăvă, who arose with the Ămrĕĕtă from out the ocean (78). Amongst elephants I am Irāvăt, and the sovereign amongst men. Amongst weapons I am the Văjră or thunderbolt, and amongst cattle the cow Kāmă-dhŏŏk (79). I am the prolific Kăndărp the God of love; and amongst serpents I am Vāsŏŏkĕĕ their chief. I am Ānăntă amongst the Nāgs (80), and Vărŏŏn (81) amongst the inhabitants of the waters. I am Aryămā amongst the Pĕĕtrĕĕs, and I am Yăm (82) amongst all those who rule. Amongst the Dītyăs (evil spirits) I am Prăhlād (83), and Kāl (time) amongst computations. Amongst beasts I am the king of beasts, and Vīnătēyă (84) amongst the feathered tribe. Amongst purifiers I am Păvăn the air, and Rām amongst those who carry arms. Amongst fishes I am the Măkăr (85), and amongst rivers I am Găngā (86) the daughter of Jăhnŏŏ. Of things transient I am the beginning, the middle, and the end. Of all science I am the knowledge of the ruling spirit, and of all speaking I am the oration. Amongst letters I am the vowel a, and of all compound words I am the Dwăndwă (87). I am also never-failing time; the preserver, whose face is turned on all sides. I am all-grasping death; and I am the resurrection of those who are about to be. Amongst fœminines I am fame, fortune, eloquence, memory, understanding, fortitude, patience. Amongst harmonious measure I am the Gāyătrēē, and amongst Sāms I am the Vrĕĕhăt Sām. Amongst the months I am the month Mārgă-sēērshă (88), and amongst seasons the season Kŏŏsŏŏmākără (89), (spring.) Amongst frauds I am gaming; and of all things glorious I am the glory. I am victory, I am industry, and I am the essence of all qualities. Of the race of Vrĕĕshnēē I am the son of Văsŏŏdēv (90), and amongst the Pāndŏŏs Ărjŏŏn-Dhănănjăy. I am Vyās (91) amongst the Mŏŏnĕĕs, and amongst the Bards (92) I am the prophet Oosanā (93). Amongst rulers I am the rod, and amongst those who seek for conquest I am policy. Amongst the secret I am silence, and amongst the wise I am wisdom. I am, in like manner, O Ărjŏŏn, that which is the seed of all things in nature; and there is not any thing, whether animate or inanimate, that is without me. My divine distinctions are without end, and the many which I have mentioned are by way of example. And learn, O Ărjŏŏn, that every being which is worthy of distinction and pre-eminence, is the produce of the portion of my glory. But what, O Ărjŏŏn, hast thou to do with this manifold wisdom? I planted this whole universe with a single portion and stood still.
(55 Ādĕĕtyăs.—The offsprings of Ădĕĕtĕĕ (f.) (that may not be cut off.) There are reckoned twelve, and are nothing more than emblems of the sun for each month of the year. Their names are Vărŏŏn, Sōōryă, Vēdāng, Bhānŏŏ, Eĕndră, Răvĕĕ, Găbhăstĕĕ, Yăm, Swărnă-rētā, Dĕĕvākăr, Mĕĕtră, Vĕĕshnŏŏ.)
(56 Vĕĕshnŏŏ.—He who filleth or possesseth all space. One of the twelve suns, and the name of the Deity in his preserving quality.)
(57 Răvee.—The riser—one of the names of the sun.)
(58 Mărēēchĕĕ.—One of the eight points of the heavens.)
(59 Mărŏŏts.—The winds.)
(60 Săsēē—The moon.)
(61 Năkshătrăs.—Dispellers of darkness. The 18 constellations through which the moon passes in its monthly course. Constellations in general.)
(62 Sām.—The first of the four books of the Vēds, composed to be chanted or sung.)
(63 Vāsăvă.—One of the names of Eĕndră.)
(64 Sănkăr.—One of the names of Sĕĕv, or Fate.)
(65 Rŏŏdrăs.—Eleven distinctions of Sĕĕv, or Fate.)
(66 Vĕĕttēsă.—The God of riches, otherwise called Kŏŏvēr. He is said to preside over the regions of the north, and to be the chief of the Yăkshăs and the Răkshăs, two species of good and evil Genii.)
(67 Pāvăk.—The God of fire. He is supposed to preside over the southeast quarter.)
(68 Văsŏŏs.—Eight of the first created Beings of Brăhmā.)
(69 Mērŏŏ.—The north pole of the terrestrial globe, fabled by the poets to be the highest mountain in the world. It is sometimes, by way of pre-eminence, called Sŏŏ-mērŏŏ. It is remarkable that the word Mērŏŏ signifies a centre or axis.)
(70 Vrĕĕhăspătĕĕ.—The preceptor of the Dēvs or Dēws, the planet Jupiter and Dies Jovis.)
(71 Skăndă.—Otherwise called Kārtĕĕk, the general of the celestial armies.)
(72 Bhrĕĕgŏŏ.—One of the first created beings produced from the mind of Brăhmā.)
(73 The monosyllable.—The mystic word or monosyllable Om! already explained.)
(74 Yăp.—A silent repetition of the name of God.)
(75 Hĕĕmālăy.—The chain of snowy mountains which divide India from Tartary, and which, from the immense distance they may be seen, are supposed to be as high as any upon the face of the globe.)
(76 Ăswătthă.—The Pĕĕpăl tree.)
(77 Chĕĕtră-răth amongst Găndhărvs.—The title of chief of the Găndhărvs or celestial choirs: the Găndhărv of the painted chariot.
In the Măhābhārăt is to be found a very entertaining story of a combat between him and Ărjŏŏn, wherein he is defeated; and, his painted chariot being destroyed by a fiery arrow shot from the bow of his opponent, he resolves to change his name to Dăgdhă-răth, or the Găndhărv of the burnt chariot.)
(78 Oŏchīsrăvă, who arose with the Ămrĕĕtă, or the water of life, from the ocean.—The story of churning the ocean for what are called the Chowdă Răttăn, or fourteen jewels, is of such a curious nature, and, in some parts, bears such a wonderful affinity to Milton’s description of the war in heaven, that the Translator thinks it will afford the reader an agreeable contrast to the subject of this work, and serve as a further specimen of his version of the Măhābhārăt, from which both are extracted. [presented at end—gdw])
(79 Kāmă-dhŏŏk.—One of the names of the Cow of Plenty, produced in churning the ocean.)
(80 Ănăntă amongst the Nāgs.—The Nāgs are serpents fabled with many heads. Ănăntă signifies eternal, and may be an emblem of eternity. There are some very wonderful stories told of these serpents in the original from which these Dialogues are taken.)
(81 Vărŏŏn.—The God of the Ocean.)
(82 Yăm.—The judge of hell.)
(83 Prăhlād.—An evil spirit who was converted by Krĕĕshnă.)
(84 Vīnătēyă.—A bird fabled to be of wonderful size, and the vehicle of Vĕĕshnŏŏ, the Deity in his preserving quality, and who is otherwise called Gărŏŏr.)
(85 Măkăr.—A fish represented with a long snout something like the proboscis of an elephant; and the sign Capricornus.)
(86 Găngā.—The Ganges. When the river was first conducted from its source, by a Prince whose name was Bhăgēērăth, towards the ocean, it so fell out that Jăhnŏŏ was at his devotions at the mouth of the Mahanadee, at a place now called Navobgunge.—The Goddess in passing swept away the utensils for his ablutions, which so enraged him, that he drank up her stream; but after a while his anger was appeased, and he let her escape from an incision made in his thigh; and from this circumstance of her second birth, she was afterwards called Jāhnăvēē, or the offspring of Jăhnŏŏ.)
(87 Dwăndwă.—A term in grammar, used where many nouns are put together without a copulative, and the case subjoined to the last only, which is a mode of composition much admired by the Poets.)
(88 Mārgă-sĕĕrshă.—The month beginning with the middle of October, when the periodical rains have subsided, and the excessive heats are abated.)
(89 Kŏŏsŏŏmākără.—The season of flowers, otherwise called Văsănt. The two months between the middle of March and May.—The Hindoos divide the year into six Rĕĕtŏŏ, or seasons, of two months each, which are thus denominated:
Sĕĕsăr.—Dewy season.
Hĕĕmănt.—Cold season.
Văsănt.—Mild (spring).
Grēēshmă.—Hot season.
Vărsā.—Rainy season.
Sărăt.—Breaking (up of the rains).)
(90 Văsŏŏdēv.—The father of Krĕĕshnă in his incarnation.)
(91 Vyās.—The reputed author or compiler of the Măhābhārăt.)
(92 Bards.—The Poets of India, like the Bards of Britain, were revered as Saints and Prophets.)
(93 Ŏŏsănā.—Otherwise called Sŏŏkră, esteemed the preceptor of the evil spirits; the planet Venus, and dies Veneris.)
Lecture (Chapter) 11: Display of the Divine Nature in the Form of the Universe.
(Numbers in parentheses refer to the numbered notes below them, also enclosed in parentheses.)
Ărjŏŏn.
This supreme mystery, distinguished by the name of the Adhĕĕ-ātmă or ruling spirit, which, out of loving-kindness, thou hast made known unto me, hath dissipated my ignorance and perplexity. I have heard from thee a full account of the creation and destruction of all things, and also of the mightiness of thy inexhaustible spirit. It is even as thou hast described thyself, O mighty Lord! I am now, O most elevated of men, anxious to behold thy divine countenance; wherefore, if thou thinkest it may be beheld by me, shew me thy never-failing spirit.
Krĕĕshnă.
Behold, O Ărjŏŏn, my million forms divine, of various species, and diverse shapes and colours. Behold the Adĕĕtyăs, and the Văsŏŏs, and the Rŏŏdrăs, and the Mărŏŏts, and the twins Ăswĕĕn and Kŏŏmār (94).
(94 Ăswĕĕn and Koomār.—Reputed the twin offsprings of the Sun, and physicians of the Gods.)
Behold things wonderful, never seen before. Behold, in this my body, the whole world animate and inanimate, and all things else thou hast a mind to see. But as thou art unable to see with these thy natural eyes, I will give thee a heavenly eye, with which behold my divine connection.
Sănjăy.
The mighty compound and divine being Hărĕĕ, having, O Rājā, thus spoken, made evident unto Ărjŏŏn his supreme and heavenly form; of many a mouth and eye; many a wondrous sight; many a heavenly ornament; many an up-raised weapon; adorned with celestial robes and chaplets; anointed with heavenly essence; covered with every marvellous thing; the eternal God, whose countenance is turned on every side! The glory and amazing splendour of this mighty being may be likened to the sun rising at once into the heavens, with a thousand times more than usual brightness. The son of Pāndŏŏ then beheld within the body of the God of Gods, standing together, the whole universe divided forth into its vast variety. He was overwhelmed with wonder, and every hair was raised an end. He bowed down his head before the God, and thus addressed him with joined hands.
Ărjŏŏn.
I behold, O God! within thy breast, the Dēws assembled, and every specific tribe of beings. I see Brăhmā, that Deity sitting on his lotus-throne; all the Rĕĕshĕĕs and heavenly Ŏŏrăgăs (95).
(95 Ŏŏrăgăs.—Who crawl upon their breasts:—serpents.)
I see thyself, on all sides, of infinite shape, formed with abundant arms, and bellies, and mouths, and eyes; but I can neither discover thy beginning, thy middle, nor again thy end, O universal Lord, form of the universe! I see thee with a crown, and armed with club and Chăkră (96), a mass of glory, darting refulgent beams around.
(96 Chăkră.—A kind of discus with a sharp edge, hurled in battle from the point of the fore-finger, for which there is a hole in the centre.—See the story of the churning of the ocean. [appended—gdw])
I see thee, difficult to be seen, shining on all sides with light immeasurable, like the ardent fire or glorious sun. Thou art the Supreme Being, incorruptible, worthy to be known! Thou art prime supporter of the universal orb! Thou art the never-failing and eternal guardian of religion! Thou art from all beginning, and I esteem thee Pŏŏrŏŏsh (97).
(97 Pŏŏrŏŏsh.—Already explained.)
I see thee without beginning, without middle, and without end; of valour infinite; of arms innumerable; the sun and moon thy eyes; thy mouth a flaming fire, and the whole world shining with thy reflected glory! The space between the heavens and the earth is possessed by thee alone, and every point around: the three regions of the universe, O mighty spirit! behold the wonders of thy awful countenance with troubled minds. Of the celestial bands, some I see fly to thee for refuge; whilst some, afraid, with joined hands sing forth thy praise. The Măhărshĕĕs, holy bands, hail thee, and glorify thy name with adorating praises. The Rŏŏdrăs, the Adĕĕtyăs, the Văsŏŏs, and all those beings the world esteemeth good; Ăswĕĕn and Kŏŏmār, the Mărŏŏts and the Ooshmăpās; the Găndhărvs and the Yăkshăs , with the holy tribes of Soors, all stand gazing on thee, and all alike amazed! The worlds, alike with me, are terrified to behold thy wondrous form gigantic; with many mouths and eyes; with many arms, and legs, and breasts; with many bellies, and with rows of dreadful teeth! Thus as I see thee, touching the heavens, and shining with such glory; of such various hues, with widely-opened mouths, and bright expanded eyes, I am disturbed within me; my resolution faileth me, O Vĕĕshnŏŏ! and I find no rest! Having beholden thy dreadful teeth, and gazed on thy countenance, emblem of Time’s last fire, I know not which way I turn! I find no peace! Have mercy then, O God of Gods! thou mansion of the universe! The sons of Dhrĕĕtărāshtră, now, with all those rulers of the land, Bhēēshmă, Drōn, the son of Sōōt, and even the fronts of our army, seem to be precipitating themselves hastily into thy mouths, discovering such frightful rows of teeth! whilst some appear to stick between thy teeth with their bodies sorely mangled. As the rapid streams of full-flowing rivers roll on to meet the ocean’s bed; even so these heroes of the human race rush on towards thy flaming mouths. As troops of insects, with increasing speed, seek their own destruction in the flaming fire; even so these people, with swelling fury, seek their own destruction. Thou involvest and swallowest them altogether, even unto the last, with thy flaming mouths; whilst the whole world is filled with thy glory, as thy awful beams, O Vĕĕshnŏŏ, shine forth on all sides! Reverence be unto thee, thou most exalted! Deign to make known unto me who is this God of awful figure! I am anxious to learn thy source, and ignorant of what thy presence here portendeth.
Krĕĕshnă.
I am Time, the destroyer of mankind, matured, come hither to seize at once all these who stand before us. Except thyself (98) not one of all these warriors, destined against us in these numerous ranks, shall live.
(98 Except thyself.—Thyself should include his brothers, who were also saved.)
Wherefore, arise! seek honor and renown! defeat the foe, and enjoy the full-grown kingdom! They are already, as it were, destroyed by me. Be thou alone the immediate agent (99).
(99 The immediate agent.—The instrument to execute the decree of Fate.)
Be not disturbed! Kill Drōn, and Bhēēshmă, and Jăyădrăth, and Kărnă, and all the other heroes of the war already killed by me. Fight! and thou shalt defeat thy rivals in the field.
Sănjăy.
When the trembling Ărjŏŏn heard these words from the mouth of Krĕĕshnă, he saluted him with joined hands, and addressed him in broken accents, and bowed down terrified before him.
Ărjŏŏn.
Ottrĕĕshēēkēs! the universe rejoiceth because of thy renown, and is filled with zeal for thy service. The evil spirits are terrified and flee on all sides; whilst the holy tribes bow down in adoration before thee. And wherefore should they not, O mighty Being! bow down before thee, who, greater than Brăhmā, art the prime Creator! eternal God of Gods! the world’s mansion! Thou art the incorruptible Being, distinct from all things transient! Thou art before all Gods, the ancient Pŏŏrŏŏsh, and the supreme supporter of the universe! Thou knowest all things, and art worthy to be known; thou art the supreme mansion, and by thee, O infinite form! the universe was spread abroad. Thou art Vāyŏŏ the God of wind, Ăgnĕĕ the God of fire, Vărŏŏn the God of oceans, Săsānkă the moon, Prăjāpătĕĕ the God of nations, and Prăpĕĕtāmăhă the mighty ancestor. Reverence! Reverence be unto thee a thousand times repeated! Again and again Reverence! Reverence be unto thee! Reverence be unto thee before and behind! Reverence be unto thee on all sides, O thou who art all in all! Infinite is thy power and thy glory! Thou includest all things, wherefore thou art all things! Having regarded thee as my friend, I forcibly called thee Krĕĕshnă, Yādăvă, Friend! but, alas! I was ignorant of this thy greatness, because I was blinded by my affection and presumption. Thou hast, at times, also in sport been treated ill by me; in thy recreations, in thy bed, on thy chair, and at thy meals; in private and in public; for which, O Being inconceivable! I humbly crave thy forgiveness.
Thou art the father of all things animate and inanimate; thou art the sage instructor of the whole, worthy to be adored! There is none like unto thee; where then, in the three worlds, is there one above thee? Wherefore I bow down; and, with my body prostrate upon the ground, crave thy mercy, Lord! worthy to be adored; for thou shouldst bear with me, even as a father with his son, a friend with his friend, a lover with his beloved. I am well pleased with having beheld things before never seen; yet my mind is overwhelmed with awful fear. Have mercy, then, O heavenly Lord! O mansion of the universe! And shew me thy celestial form. I wish to behold thee with the diadem on thy head, and thy hands armed with club and Chăkră; assume then, O God of a thousand arms, image of the universe! thy four-armed form (100).
(100 Thy four-armed form.—In which the Deity is usually represented in his incarnations, the images of which Ărjŏŏn had been accustomed to behold without emotion.)
Krĕĕshnă.
Well pleased O Ărjŏŏn, I have shewn thee, by my divine power, this my supreme form the universe in all its glory, infinite and eternal, which was never seen by any one except thyself; for no one, O valiant Kŏŏrŏŏ ! in the three worlds, except thyself, can such a sight of me obtain; nor by the Vēds, nor sacrifices, nor profound study; nor by charitable gifts, nor by deeds, nor by the most severe mortifications of the flesh. Having beholden my form, thus awful, be not disturbed, nor let thy faculties be confounded. When thou art relieved from thy fears, and thy mind is restored to peace, then behold this my wondrous form again.
Sănjăy.
The son of Văsŏŏdēv having thus spoken unto Ărjŏŏn, shewed him again his natural form; and having re-assumed his milder shape, he presently asswaged the fears of the affrighted Ărjŏŏn.
Ărjŏŏn.
Having beheld thy placid human shape, I am again collected; my mind is no more disturbed, and I am once more returned to my natural state.
Krĕĕshnă.
Thou hast beholden this my marvellous shape, so very difficult to be seen, which even the Dēws are constantly anxious to behold. But I am not to be seen, as thou hast seen me, even by the assistance of the Vēds, by mortifications, by sacrifices, by charitable gifts; but I am to be seen, to be known in truth, and to be obtained by means of that worship which is offered up to me alone; and he goeth unto me whose works are done for me; who esteemeth me supreme; who is my servant only; who hath abandoned all consequences, and who liveth amongst all men without hatred.
Ărjŏŏn.
This supreme mystery, distinguished by the name of the Adhĕĕ-ātmă or ruling spirit, which, out of loving-kindness, thou hast made known unto me, hath dissipated my ignorance and perplexity. I have heard from thee a full account of the creation and destruction of all things, and also of the mightiness of thy inexhaustible spirit. It is even as thou hast described thyself, O mighty Lord! I am now, O most elevated of men, anxious to behold thy divine countenance; wherefore, if thou thinkest it may be beheld by me, shew me thy never-failing spirit.
Krĕĕshnă.
Behold, O Ărjŏŏn, my million forms divine, of various species, and diverse shapes and colours. Behold the Adĕĕtyăs, and the Văsŏŏs, and the Rŏŏdrăs, and the Mărŏŏts, and the twins Ăswĕĕn and Kŏŏmār (94).
(94 Ăswĕĕn and Koomār.—Reputed the twin offsprings of the Sun, and physicians of the Gods.)
Behold things wonderful, never seen before. Behold, in this my body, the whole world animate and inanimate, and all things else thou hast a mind to see. But as thou art unable to see with these thy natural eyes, I will give thee a heavenly eye, with which behold my divine connection.
Sănjăy.
The mighty compound and divine being Hărĕĕ, having, O Rājā, thus spoken, made evident unto Ărjŏŏn his supreme and heavenly form; of many a mouth and eye; many a wondrous sight; many a heavenly ornament; many an up-raised weapon; adorned with celestial robes and chaplets; anointed with heavenly essence; covered with every marvellous thing; the eternal God, whose countenance is turned on every side! The glory and amazing splendour of this mighty being may be likened to the sun rising at once into the heavens, with a thousand times more than usual brightness. The son of Pāndŏŏ then beheld within the body of the God of Gods, standing together, the whole universe divided forth into its vast variety. He was overwhelmed with wonder, and every hair was raised an end. He bowed down his head before the God, and thus addressed him with joined hands.
Ărjŏŏn.
I behold, O God! within thy breast, the Dēws assembled, and every specific tribe of beings. I see Brăhmā, that Deity sitting on his lotus-throne; all the Rĕĕshĕĕs and heavenly Ŏŏrăgăs (95).
(95 Ŏŏrăgăs.—Who crawl upon their breasts:—serpents.)
I see thyself, on all sides, of infinite shape, formed with abundant arms, and bellies, and mouths, and eyes; but I can neither discover thy beginning, thy middle, nor again thy end, O universal Lord, form of the universe! I see thee with a crown, and armed with club and Chăkră (96), a mass of glory, darting refulgent beams around.
(96 Chăkră.—A kind of discus with a sharp edge, hurled in battle from the point of the fore-finger, for which there is a hole in the centre.—See the story of the churning of the ocean. [appended—gdw])
I see thee, difficult to be seen, shining on all sides with light immeasurable, like the ardent fire or glorious sun. Thou art the Supreme Being, incorruptible, worthy to be known! Thou art prime supporter of the universal orb! Thou art the never-failing and eternal guardian of religion! Thou art from all beginning, and I esteem thee Pŏŏrŏŏsh (97).
(97 Pŏŏrŏŏsh.—Already explained.)
I see thee without beginning, without middle, and without end; of valour infinite; of arms innumerable; the sun and moon thy eyes; thy mouth a flaming fire, and the whole world shining with thy reflected glory! The space between the heavens and the earth is possessed by thee alone, and every point around: the three regions of the universe, O mighty spirit! behold the wonders of thy awful countenance with troubled minds. Of the celestial bands, some I see fly to thee for refuge; whilst some, afraid, with joined hands sing forth thy praise. The Măhărshĕĕs, holy bands, hail thee, and glorify thy name with adorating praises. The Rŏŏdrăs, the Adĕĕtyăs, the Văsŏŏs, and all those beings the world esteemeth good; Ăswĕĕn and Kŏŏmār, the Mărŏŏts and the Ooshmăpās; the Găndhărvs and the Yăkshăs , with the holy tribes of Soors, all stand gazing on thee, and all alike amazed! The worlds, alike with me, are terrified to behold thy wondrous form gigantic; with many mouths and eyes; with many arms, and legs, and breasts; with many bellies, and with rows of dreadful teeth! Thus as I see thee, touching the heavens, and shining with such glory; of such various hues, with widely-opened mouths, and bright expanded eyes, I am disturbed within me; my resolution faileth me, O Vĕĕshnŏŏ! and I find no rest! Having beholden thy dreadful teeth, and gazed on thy countenance, emblem of Time’s last fire, I know not which way I turn! I find no peace! Have mercy then, O God of Gods! thou mansion of the universe! The sons of Dhrĕĕtărāshtră, now, with all those rulers of the land, Bhēēshmă, Drōn, the son of Sōōt, and even the fronts of our army, seem to be precipitating themselves hastily into thy mouths, discovering such frightful rows of teeth! whilst some appear to stick between thy teeth with their bodies sorely mangled. As the rapid streams of full-flowing rivers roll on to meet the ocean’s bed; even so these heroes of the human race rush on towards thy flaming mouths. As troops of insects, with increasing speed, seek their own destruction in the flaming fire; even so these people, with swelling fury, seek their own destruction. Thou involvest and swallowest them altogether, even unto the last, with thy flaming mouths; whilst the whole world is filled with thy glory, as thy awful beams, O Vĕĕshnŏŏ, shine forth on all sides! Reverence be unto thee, thou most exalted! Deign to make known unto me who is this God of awful figure! I am anxious to learn thy source, and ignorant of what thy presence here portendeth.
Krĕĕshnă.
I am Time, the destroyer of mankind, matured, come hither to seize at once all these who stand before us. Except thyself (98) not one of all these warriors, destined against us in these numerous ranks, shall live.
(98 Except thyself.—Thyself should include his brothers, who were also saved.)
Wherefore, arise! seek honor and renown! defeat the foe, and enjoy the full-grown kingdom! They are already, as it were, destroyed by me. Be thou alone the immediate agent (99).
(99 The immediate agent.—The instrument to execute the decree of Fate.)
Be not disturbed! Kill Drōn, and Bhēēshmă, and Jăyădrăth, and Kărnă, and all the other heroes of the war already killed by me. Fight! and thou shalt defeat thy rivals in the field.
Sănjăy.
When the trembling Ărjŏŏn heard these words from the mouth of Krĕĕshnă, he saluted him with joined hands, and addressed him in broken accents, and bowed down terrified before him.
Ărjŏŏn.
Ottrĕĕshēēkēs! the universe rejoiceth because of thy renown, and is filled with zeal for thy service. The evil spirits are terrified and flee on all sides; whilst the holy tribes bow down in adoration before thee. And wherefore should they not, O mighty Being! bow down before thee, who, greater than Brăhmā, art the prime Creator! eternal God of Gods! the world’s mansion! Thou art the incorruptible Being, distinct from all things transient! Thou art before all Gods, the ancient Pŏŏrŏŏsh, and the supreme supporter of the universe! Thou knowest all things, and art worthy to be known; thou art the supreme mansion, and by thee, O infinite form! the universe was spread abroad. Thou art Vāyŏŏ the God of wind, Ăgnĕĕ the God of fire, Vărŏŏn the God of oceans, Săsānkă the moon, Prăjāpătĕĕ the God of nations, and Prăpĕĕtāmăhă the mighty ancestor. Reverence! Reverence be unto thee a thousand times repeated! Again and again Reverence! Reverence be unto thee! Reverence be unto thee before and behind! Reverence be unto thee on all sides, O thou who art all in all! Infinite is thy power and thy glory! Thou includest all things, wherefore thou art all things! Having regarded thee as my friend, I forcibly called thee Krĕĕshnă, Yādăvă, Friend! but, alas! I was ignorant of this thy greatness, because I was blinded by my affection and presumption. Thou hast, at times, also in sport been treated ill by me; in thy recreations, in thy bed, on thy chair, and at thy meals; in private and in public; for which, O Being inconceivable! I humbly crave thy forgiveness.
Thou art the father of all things animate and inanimate; thou art the sage instructor of the whole, worthy to be adored! There is none like unto thee; where then, in the three worlds, is there one above thee? Wherefore I bow down; and, with my body prostrate upon the ground, crave thy mercy, Lord! worthy to be adored; for thou shouldst bear with me, even as a father with his son, a friend with his friend, a lover with his beloved. I am well pleased with having beheld things before never seen; yet my mind is overwhelmed with awful fear. Have mercy, then, O heavenly Lord! O mansion of the universe! And shew me thy celestial form. I wish to behold thee with the diadem on thy head, and thy hands armed with club and Chăkră; assume then, O God of a thousand arms, image of the universe! thy four-armed form (100).
(100 Thy four-armed form.—In which the Deity is usually represented in his incarnations, the images of which Ărjŏŏn had been accustomed to behold without emotion.)
Krĕĕshnă.
Well pleased O Ărjŏŏn, I have shewn thee, by my divine power, this my supreme form the universe in all its glory, infinite and eternal, which was never seen by any one except thyself; for no one, O valiant Kŏŏrŏŏ ! in the three worlds, except thyself, can such a sight of me obtain; nor by the Vēds, nor sacrifices, nor profound study; nor by charitable gifts, nor by deeds, nor by the most severe mortifications of the flesh. Having beholden my form, thus awful, be not disturbed, nor let thy faculties be confounded. When thou art relieved from thy fears, and thy mind is restored to peace, then behold this my wondrous form again.
Sănjăy.
The son of Văsŏŏdēv having thus spoken unto Ărjŏŏn, shewed him again his natural form; and having re-assumed his milder shape, he presently asswaged the fears of the affrighted Ărjŏŏn.
Ărjŏŏn.
Having beheld thy placid human shape, I am again collected; my mind is no more disturbed, and I am once more returned to my natural state.
Krĕĕshnă.
Thou hast beholden this my marvellous shape, so very difficult to be seen, which even the Dēws are constantly anxious to behold. But I am not to be seen, as thou hast seen me, even by the assistance of the Vēds, by mortifications, by sacrifices, by charitable gifts; but I am to be seen, to be known in truth, and to be obtained by means of that worship which is offered up to me alone; and he goeth unto me whose works are done for me; who esteemeth me supreme; who is my servant only; who hath abandoned all consequences, and who liveth amongst all men without hatred.
Lecture (Chapter) 12: Of Serving the Deity in His Visible and Invisible Forms.
(Numbers in parentheses refer to the numbered notes below them, also enclosed in parentheses.)
Ărjŏŏn.
Of those thy servants who are always thus employed, which know their duty best? those who worship thee as thou now art; or those who serve thee in thy invisible and incorruptible nature?
Krĕĕshnă.
Those who having placed their minds in me, serve me with constant zeal, and are endued with steady faith, are esteemed the best devoted. They too who, delighting in the welfare of all nature, serve me in my incorruptible, ineffable, and invisible form; omnipresent, incomprehensible, standing on high fixed and immoveable, with subdued passions and understandings, the same in all things, shall also come unto me. Those whose minds are attached to my invisible nature have the greater labour to encounter; because an invisible path is difficult to be found by corporeal beings. They also who, preferring me, leave all works for me, and, free from the worship of all others, contemplate and serve me alone, I presently raise them up from the ocean of this region of mortality, whose minds are thus attached to me. Place then thy heart on me, and penetrate me with thy understanding, and thou shalt, without doubt, hereafter enter unto me. But if thou shouldst be unable, at once, stedfastly to fix thy mind on me, endeavour to find me by means of constant practice. If after practice thou art still unable, follow me in my works supreme; for by performing works for me, thou shalt attain perfection. But shouldst thou find thyself unequal to this task, put thy trust in me alone, be of humble spirit, and forsake the fruit of every action. Knowledge is better than practice, meditation is distinguished from knowledge, forsaking the fruit of action from meditation, for happiness hereafter is derived from such forsaking.
He my servant is dear unto me, who is free from enmity, the friend of all nature, merciful, exempt from pride and selfishness, the same in pain and pleasure, patient of wrongs, contented, constantly devout, of subdued passions, and firm resolves, and whose mind and understanding are fixed on me alone. He also is my beloved of whom mankind are not afraid, and who of mankind is not afraid; and who is free from the influence of joy, impatience, and the dread of harm. He my servant is dear unto me who is unexpecting, just and pure, impartial, free from distraction of mind, and who hath forsaken every enterprize. He also is worthy of my love, who neither rejoiceth nor findeth fault; who neither lamenteth nor coveteth, and, being my servant, hath forsaken both good and evil fortune. He also is my beloved servant, who is the same in friendship and in hatred, in honor and in dishonor, in cold and in heat, in pain and pleasure; who is unsolicitous about the event of things; to whom praise and blame are as one; who is of little speech, and pleased with whatever cometh to pass; who owneth no particular home, and who is of a steady mind. They who seek this Amrĕĕtă (101) of religion even as I have said, and serve me faithfully before all others, are, moreover, my dearest friends.
(101 Amrĕĕtă.—The water of immortality, the Ambrosia of the Hindoo Gods.—See the story of churning the ocean. [presented at end—gdw])
Ărjŏŏn.
Of those thy servants who are always thus employed, which know their duty best? those who worship thee as thou now art; or those who serve thee in thy invisible and incorruptible nature?
Krĕĕshnă.
Those who having placed their minds in me, serve me with constant zeal, and are endued with steady faith, are esteemed the best devoted. They too who, delighting in the welfare of all nature, serve me in my incorruptible, ineffable, and invisible form; omnipresent, incomprehensible, standing on high fixed and immoveable, with subdued passions and understandings, the same in all things, shall also come unto me. Those whose minds are attached to my invisible nature have the greater labour to encounter; because an invisible path is difficult to be found by corporeal beings. They also who, preferring me, leave all works for me, and, free from the worship of all others, contemplate and serve me alone, I presently raise them up from the ocean of this region of mortality, whose minds are thus attached to me. Place then thy heart on me, and penetrate me with thy understanding, and thou shalt, without doubt, hereafter enter unto me. But if thou shouldst be unable, at once, stedfastly to fix thy mind on me, endeavour to find me by means of constant practice. If after practice thou art still unable, follow me in my works supreme; for by performing works for me, thou shalt attain perfection. But shouldst thou find thyself unequal to this task, put thy trust in me alone, be of humble spirit, and forsake the fruit of every action. Knowledge is better than practice, meditation is distinguished from knowledge, forsaking the fruit of action from meditation, for happiness hereafter is derived from such forsaking.
He my servant is dear unto me, who is free from enmity, the friend of all nature, merciful, exempt from pride and selfishness, the same in pain and pleasure, patient of wrongs, contented, constantly devout, of subdued passions, and firm resolves, and whose mind and understanding are fixed on me alone. He also is my beloved of whom mankind are not afraid, and who of mankind is not afraid; and who is free from the influence of joy, impatience, and the dread of harm. He my servant is dear unto me who is unexpecting, just and pure, impartial, free from distraction of mind, and who hath forsaken every enterprize. He also is worthy of my love, who neither rejoiceth nor findeth fault; who neither lamenteth nor coveteth, and, being my servant, hath forsaken both good and evil fortune. He also is my beloved servant, who is the same in friendship and in hatred, in honor and in dishonor, in cold and in heat, in pain and pleasure; who is unsolicitous about the event of things; to whom praise and blame are as one; who is of little speech, and pleased with whatever cometh to pass; who owneth no particular home, and who is of a steady mind. They who seek this Amrĕĕtă (101) of religion even as I have said, and serve me faithfully before all others, are, moreover, my dearest friends.
(101 Amrĕĕtă.—The water of immortality, the Ambrosia of the Hindoo Gods.—See the story of churning the ocean. [presented at end—gdw])
Lecture (Chapter) 13: Explanation of the Terms Kshētră and Kshētră-gnă.
(Numbers in parentheses refer to the numbered notes below them, also enclosed in parentheses.)
Ărjŏŏn.
I now am anxious to be informed, O Kēsŏŏ! what is Prăkrĕĕtĕĕ, who is Pŏŏrŏŏsh; what is meant by the words Kshētră and Kshētră-gnă, and what by Gnān and Gnēyă.
Krĕĕshnă.
Learn that by the word Kshētră is implied this body, and that he who is acquainted with it is called Kshētră-gnă. Know that I am that Kshētră-gnă in every mortal frame. The knowledge of the Kshētră and the Kshētră-gnă is by me esteemed Gnān or wisdom.
Now hear what that Kshētră or body is, what it resembleth, what are its different parts, what it proceedeth from, who he is who knoweth it, and what are its productions. Each hath been manifoldly sung by the Rĕĕshĕĕs in various measures, and in verses containing divine precepts, including arguments and proofs.
This Kshētră or body, then, is made up of the five Măhābhōōt (elements), Ăhănkār (self-consciousness), Bŏŏdhĕĕ (understanding), Ăvyăktăm (invisible spirit), the eleven Eĕndrĕĕyă (organs), and the five Eĕndrĕĕyă-gōchăr (faculties of the five senses); with Eechā and Dwēshă (love and hatred), Sookh and Dookh (pleasure and pain), Chētănā (sensibility), and Dhrĕĕtĕĕ (firmness).
Thus have I made known unto thee what that Kshētră or body is, and what are its component parts.
Gnān, or wisdom, is freedom from self-esteem, hypocrisy and injury; patience, rectitude, respect for masters and teachers, chastity, steadiness, self-constraint, disaffection for the objects of the senses, freedom from pride, and a constant attention (102) to birth, death, decay, sickness, pain and defects; exemption from attachments and affection (103) for children, wife, and home; a constant evenness of temper upon the arrival of every event, whether longed for or not; a constant and invariable worship paid to me alone; worshipping in a private place, and a dislike to the society of man; a constant study of the superior spirit (104); and the inspection of the advantage to be derived from a knowledge of the Tăttwă or first principle.
(102 And a constant attention to birth, etc.—To look upon them as evils.)
(103 Exemption from attachments and affection, etc.—i.e. That no attachments or affections should draw a man from the exercise of his devotion; or that all worldly cares must be abandoned for the attainment of that wisdom which is to free the soul from future birth.)
(104 The superior spirit.—God, the universal soul.)
This is what is distinguished by the name of Gnān, or wisdom. Ăgnān, or ignorance, is the reverse of this.
I will now tell thee what is Gnēa, or the object of wisdom, from understanding which thou wilt enjoy immortality. It is that which hath no beginning, and is supreme, even Brăhm, who can neither be called Săt (ens) nor Asăt (non ens) (105).
(105 Săt (ens) nor Asăt (non ens).—The opposite meanings of these two words render this passage peculiarly mysterious; and even the commentators differ about their true signification. The most rational interpretation of them is, that the Deity in his works is a substance, or a material Being, and in his essence immaterial; but as he is but one, he cannot positively be denominated either one or the other.)
It is all hands and feet; it is all faces, heads, and eyes; and, all ear, it sitteth in the midst of the world possessing the vast whole. Itself exempt from every organ, it is the reflected light of every faculty of the organs. Unattached, it containeth all things; and without quality it partaketh of every quality. It is the inside and the outside, and it is the moveable and immoveable of all nature. From the minuteness of its parts it is inconceivable. It standeth at a distance, yet is it present. It is undivided, yet in all things it standeth divided. It is the ruler of all things: it is that which now destroyeth, and now produceth. It is the light of lights, and it is declared to be free from darkness. It is wisdom, that which is the object of wisdom, and that which is to be obtained by wisdom; and it presideth in every breast.
Thus hath been described together what is Kshētră or body, what is Gnān or wisdom, and what is Gnēyă or the object of wisdom. He my servant who thus conceiveth me obtaineth my nature.
Learn that both Prăkrĕĕtĕĕ and Pŏŏrŏŏsh are without beginning. Know also that the various component parts of matter and their qualities are co-existent with Prăkrĕĕtĕĕ.
Prăkrĕĕtĕĕ is that principle which operateth in the agency of the instrumental cause of action.
Pŏŏrŏŏsh is that Hētŏŏ or principle which operateth in the sensation of pain and pleasure. The Pŏŏrŏŏsh resideth in the Prăkrĕĕtĕĕ, and partaketh of those qualities which proceed from the Prăkrĕĕtĕĕ. The consequences arising from those qualities, are the cause which operateth in the birth of the Pŏŏrŏŏsh (106), and determineth whether it shall be in a good or evil body.
(106 Are the cause which operateth in the birth of the Pŏŏrŏŏsh, etc.—That is, The influence of the three Gŏŏn, or qualities, over the human mind, not only determines the future birth of the soul, but into what rank of beings it shall transmigrate; for to transmigrate it is doomed, until it hath attained a degree of wisdom more powerful than the influence of those qualities.)
Pŏŏrŏŏsh is that superior being, who is called Măhēswar, the great God, the most high spirit, who in this body is the observer, the director, the protector, the partaker.
He who conceiveth the Pŏŏrŏŏsh and the Prăkrĕĕtĕĕ, together with the Gŏŏn or qualities, to be even so as I have described them, whatever mode of life he may lead, he is not again subject to mortal birth.
Some men, by meditation, behold, with the mind, the spirit within themselves; others, according to the discipline of the Sānkhyă (contemplative doctrines), and the discipline which is called Kărmă-yōg (practical doctrines); others again, who are not acquainted with this, but have heard it from others, attend to it. But even these, who act but from the report of others, pass beyond the gulf of death.
Know, O chief of the race of Bhărăt, that every thing which is produced in nature, whether animate or inanimate, is produced from the union of Kshētră and Kshētră-gnă, matter and spirit. He who beholdeth the Supreme Being alike in all things, whilst corrupting, itself uncorrupting; and conceiving that God in all things is the same, doth not of himself injure his own soul, goeth the journey of immortality. He who beholdeth all his actions performed by Prăkrĕĕtĕĕ, nature, at the same time perceiveth that the Ătmă or soul is inactive in them. When he beholdeth all the different species in nature comprehended in one alone, and so from it spread forth into their vast variety, he then conceiveth Brăhm, the Supreme Being. This supreme spirit and incorruptible Being, even when it is in the body, neither acteth, nor is it affected, because its nature is without beginning and without quality. As the all-moving Ākās, or ether, from the minuteness of its parts, passeth every where unaffected, even so the omnipresent spirit remaineth in the body unaffected. As a single sun illuminateth the whole world, even so doth the spirit enlighten every body. They who, with the eye of wisdom, perceive the body and the spirit to be thus distinct, and that there is a final release from the animal nature, go to the Supreme.
Ărjŏŏn.
I now am anxious to be informed, O Kēsŏŏ! what is Prăkrĕĕtĕĕ, who is Pŏŏrŏŏsh; what is meant by the words Kshētră and Kshētră-gnă, and what by Gnān and Gnēyă.
Krĕĕshnă.
Learn that by the word Kshētră is implied this body, and that he who is acquainted with it is called Kshētră-gnă. Know that I am that Kshētră-gnă in every mortal frame. The knowledge of the Kshētră and the Kshētră-gnă is by me esteemed Gnān or wisdom.
Now hear what that Kshētră or body is, what it resembleth, what are its different parts, what it proceedeth from, who he is who knoweth it, and what are its productions. Each hath been manifoldly sung by the Rĕĕshĕĕs in various measures, and in verses containing divine precepts, including arguments and proofs.
This Kshētră or body, then, is made up of the five Măhābhōōt (elements), Ăhănkār (self-consciousness), Bŏŏdhĕĕ (understanding), Ăvyăktăm (invisible spirit), the eleven Eĕndrĕĕyă (organs), and the five Eĕndrĕĕyă-gōchăr (faculties of the five senses); with Eechā and Dwēshă (love and hatred), Sookh and Dookh (pleasure and pain), Chētănā (sensibility), and Dhrĕĕtĕĕ (firmness).
Thus have I made known unto thee what that Kshētră or body is, and what are its component parts.
Gnān, or wisdom, is freedom from self-esteem, hypocrisy and injury; patience, rectitude, respect for masters and teachers, chastity, steadiness, self-constraint, disaffection for the objects of the senses, freedom from pride, and a constant attention (102) to birth, death, decay, sickness, pain and defects; exemption from attachments and affection (103) for children, wife, and home; a constant evenness of temper upon the arrival of every event, whether longed for or not; a constant and invariable worship paid to me alone; worshipping in a private place, and a dislike to the society of man; a constant study of the superior spirit (104); and the inspection of the advantage to be derived from a knowledge of the Tăttwă or first principle.
(102 And a constant attention to birth, etc.—To look upon them as evils.)
(103 Exemption from attachments and affection, etc.—i.e. That no attachments or affections should draw a man from the exercise of his devotion; or that all worldly cares must be abandoned for the attainment of that wisdom which is to free the soul from future birth.)
(104 The superior spirit.—God, the universal soul.)
This is what is distinguished by the name of Gnān, or wisdom. Ăgnān, or ignorance, is the reverse of this.
I will now tell thee what is Gnēa, or the object of wisdom, from understanding which thou wilt enjoy immortality. It is that which hath no beginning, and is supreme, even Brăhm, who can neither be called Săt (ens) nor Asăt (non ens) (105).
(105 Săt (ens) nor Asăt (non ens).—The opposite meanings of these two words render this passage peculiarly mysterious; and even the commentators differ about their true signification. The most rational interpretation of them is, that the Deity in his works is a substance, or a material Being, and in his essence immaterial; but as he is but one, he cannot positively be denominated either one or the other.)
It is all hands and feet; it is all faces, heads, and eyes; and, all ear, it sitteth in the midst of the world possessing the vast whole. Itself exempt from every organ, it is the reflected light of every faculty of the organs. Unattached, it containeth all things; and without quality it partaketh of every quality. It is the inside and the outside, and it is the moveable and immoveable of all nature. From the minuteness of its parts it is inconceivable. It standeth at a distance, yet is it present. It is undivided, yet in all things it standeth divided. It is the ruler of all things: it is that which now destroyeth, and now produceth. It is the light of lights, and it is declared to be free from darkness. It is wisdom, that which is the object of wisdom, and that which is to be obtained by wisdom; and it presideth in every breast.
Thus hath been described together what is Kshētră or body, what is Gnān or wisdom, and what is Gnēyă or the object of wisdom. He my servant who thus conceiveth me obtaineth my nature.
Learn that both Prăkrĕĕtĕĕ and Pŏŏrŏŏsh are without beginning. Know also that the various component parts of matter and their qualities are co-existent with Prăkrĕĕtĕĕ.
Prăkrĕĕtĕĕ is that principle which operateth in the agency of the instrumental cause of action.
Pŏŏrŏŏsh is that Hētŏŏ or principle which operateth in the sensation of pain and pleasure. The Pŏŏrŏŏsh resideth in the Prăkrĕĕtĕĕ, and partaketh of those qualities which proceed from the Prăkrĕĕtĕĕ. The consequences arising from those qualities, are the cause which operateth in the birth of the Pŏŏrŏŏsh (106), and determineth whether it shall be in a good or evil body.
(106 Are the cause which operateth in the birth of the Pŏŏrŏŏsh, etc.—That is, The influence of the three Gŏŏn, or qualities, over the human mind, not only determines the future birth of the soul, but into what rank of beings it shall transmigrate; for to transmigrate it is doomed, until it hath attained a degree of wisdom more powerful than the influence of those qualities.)
Pŏŏrŏŏsh is that superior being, who is called Măhēswar, the great God, the most high spirit, who in this body is the observer, the director, the protector, the partaker.
He who conceiveth the Pŏŏrŏŏsh and the Prăkrĕĕtĕĕ, together with the Gŏŏn or qualities, to be even so as I have described them, whatever mode of life he may lead, he is not again subject to mortal birth.
Some men, by meditation, behold, with the mind, the spirit within themselves; others, according to the discipline of the Sānkhyă (contemplative doctrines), and the discipline which is called Kărmă-yōg (practical doctrines); others again, who are not acquainted with this, but have heard it from others, attend to it. But even these, who act but from the report of others, pass beyond the gulf of death.
Know, O chief of the race of Bhărăt, that every thing which is produced in nature, whether animate or inanimate, is produced from the union of Kshētră and Kshētră-gnă, matter and spirit. He who beholdeth the Supreme Being alike in all things, whilst corrupting, itself uncorrupting; and conceiving that God in all things is the same, doth not of himself injure his own soul, goeth the journey of immortality. He who beholdeth all his actions performed by Prăkrĕĕtĕĕ, nature, at the same time perceiveth that the Ătmă or soul is inactive in them. When he beholdeth all the different species in nature comprehended in one alone, and so from it spread forth into their vast variety, he then conceiveth Brăhm, the Supreme Being. This supreme spirit and incorruptible Being, even when it is in the body, neither acteth, nor is it affected, because its nature is without beginning and without quality. As the all-moving Ākās, or ether, from the minuteness of its parts, passeth every where unaffected, even so the omnipresent spirit remaineth in the body unaffected. As a single sun illuminateth the whole world, even so doth the spirit enlighten every body. They who, with the eye of wisdom, perceive the body and the spirit to be thus distinct, and that there is a final release from the animal nature, go to the Supreme.
Lecture (Chapter) 14: Of the Three Gŏŏn or Qualities.
Krĕĕshnă.
I will now reveal unto thee a most sublime knowledge, superior to all others, which having learnt, all the Mŏŏnĕĕs have passed from it to supreme perfection. They take sanctuary under this wisdom, and, being arrived to that virtue which is similar to my own, they are not disturbed on the day of the confusion of all things, nor born again on their renovation.
The great Brăhm is my womb. In it I place my fœtus; and from it is the production of all nature. The great Brăhm is the womb of all those various forms which are conceived in every natural womb, and I am the father who soweth the seed.
There are three Gŏŏn or qualities arising from Prăkrĕĕtĕĕ or nature: Sătwă truth, Răjă passion, and Tāmă darkness; and each of them confineth the incorruptible spirit in the body. The Sătwă-Gŏŏn, because of its purity, is clear and free from defect, and intwineth the soul with sweet and pleasant consequences, and the fruit of wisdom. The Răjă-Gŏŏn is of a passionate nature, arising from the effects of worldly thirst, and imprisoneth the soul with the consequences produced from action. The Tămă-Gŏŏn is the offspring of ignorance, and the confounder of all the faculties of the mind; and it imprisoneth the soul with intoxication, sloth, and idleness. The Sătwă-Gŏŏn prevaileth in felicity, the Răjă in action, and the Tămă, having possessed the soul, prevaileth in intoxication. When the Tămă and the Răjă have been overcome, then the Sătwă appeareth; when the Răjă and the Sătwă, the Tămă; and when the Tămă and the Sătwă, the Răjă. When Gnān, or wisdom, shall become evident in this body at all its gates, then shall it be known that the Sătwă-Gŏŏn is prevalent within. The love of gain, industry, and the commencement of works; intemperance, and inordinate desire, are produced from the prevalency of the Răjă-Gŏŏn; whilst the tokens of the Tămă-Gŏŏn are gloominess, idleness, sottishness, and distraction of thought. When the body is dissolved whilst the Sătwă-Gŏŏn prevaileth, the soul proceedeth to the regions of those immaculate beings who are acquainted with the Most High. When the body findeth dissolution whilst the Răjă-Gŏŏn is predominate, the soul is born again amongst those who are attached to the fruits of their actions. So, in like manner, should the body be dissolved whilst the Tămă-Gŏŏn is prevalent, the spirit is conceived again in the wombs of irrational beings. The fruit of good works is called pure and holy; the fruit of the Răjă-Gŏŏn is pain; and the fruit of the Tămă-Gŏŏn is ignorance. From the Sătwă is produced wisdom, from the Răjă covetousness, and from the Tămă madness, distraction, and ignorance. Those of the Sătwă-Gŏŏn mount on high, those of the Răjă stay in the middle, whilst those abject followers of the Tămă-Gŏŏn sink below.
When he who beholdeth perceiveth no other agent than these qualities, and discovereth that there is a being superior to them, he at length findeth my nature; and when the soul hath surpassed these three qualities, which are co-existent with the body, it is delivered from birth and death, old-age and pain, and drinketh of the water of immortality.
Ărjŏŏn.
By what tokens is it known that a man hath surpassed these three qualities? What is his practice? What are the means by which he overcometh them?
Krĕĕshnă.
He, O son of Pāndŏŏ, who despiseth not the light of wisdom, the attention to worldly things, and the distraction of thought when they come upon him, nor longeth for them when they disappear; who, like one who is of no party, sitteth unagitated by the three qualities; who, whilst the qualities are present, standeth still and moveth not; who is self-dependent and the same in ease and pain, and to whom iron, stone, and gold are as one; firm alike in love and dislike, and the same whether praised or blamed; the same in honor and disgrace; the same on the part of the friend and the foe, and who forsaketh all enterprize; such a one hath surmounted the influence of the qualities. And he, my servant, who serveth me alone with due attention, having overcome the influence of the qualities, is formed to be absorbed in Brăhm, the Supreme. I am the emblem of the immortal, and of the incorruptible; of the eternal, of justice, and of endless bliss.
I will now reveal unto thee a most sublime knowledge, superior to all others, which having learnt, all the Mŏŏnĕĕs have passed from it to supreme perfection. They take sanctuary under this wisdom, and, being arrived to that virtue which is similar to my own, they are not disturbed on the day of the confusion of all things, nor born again on their renovation.
The great Brăhm is my womb. In it I place my fœtus; and from it is the production of all nature. The great Brăhm is the womb of all those various forms which are conceived in every natural womb, and I am the father who soweth the seed.
There are three Gŏŏn or qualities arising from Prăkrĕĕtĕĕ or nature: Sătwă truth, Răjă passion, and Tāmă darkness; and each of them confineth the incorruptible spirit in the body. The Sătwă-Gŏŏn, because of its purity, is clear and free from defect, and intwineth the soul with sweet and pleasant consequences, and the fruit of wisdom. The Răjă-Gŏŏn is of a passionate nature, arising from the effects of worldly thirst, and imprisoneth the soul with the consequences produced from action. The Tămă-Gŏŏn is the offspring of ignorance, and the confounder of all the faculties of the mind; and it imprisoneth the soul with intoxication, sloth, and idleness. The Sătwă-Gŏŏn prevaileth in felicity, the Răjă in action, and the Tămă, having possessed the soul, prevaileth in intoxication. When the Tămă and the Răjă have been overcome, then the Sătwă appeareth; when the Răjă and the Sătwă, the Tămă; and when the Tămă and the Sătwă, the Răjă. When Gnān, or wisdom, shall become evident in this body at all its gates, then shall it be known that the Sătwă-Gŏŏn is prevalent within. The love of gain, industry, and the commencement of works; intemperance, and inordinate desire, are produced from the prevalency of the Răjă-Gŏŏn; whilst the tokens of the Tămă-Gŏŏn are gloominess, idleness, sottishness, and distraction of thought. When the body is dissolved whilst the Sătwă-Gŏŏn prevaileth, the soul proceedeth to the regions of those immaculate beings who are acquainted with the Most High. When the body findeth dissolution whilst the Răjă-Gŏŏn is predominate, the soul is born again amongst those who are attached to the fruits of their actions. So, in like manner, should the body be dissolved whilst the Tămă-Gŏŏn is prevalent, the spirit is conceived again in the wombs of irrational beings. The fruit of good works is called pure and holy; the fruit of the Răjă-Gŏŏn is pain; and the fruit of the Tămă-Gŏŏn is ignorance. From the Sătwă is produced wisdom, from the Răjă covetousness, and from the Tămă madness, distraction, and ignorance. Those of the Sătwă-Gŏŏn mount on high, those of the Răjă stay in the middle, whilst those abject followers of the Tămă-Gŏŏn sink below.
When he who beholdeth perceiveth no other agent than these qualities, and discovereth that there is a being superior to them, he at length findeth my nature; and when the soul hath surpassed these three qualities, which are co-existent with the body, it is delivered from birth and death, old-age and pain, and drinketh of the water of immortality.
Ărjŏŏn.
By what tokens is it known that a man hath surpassed these three qualities? What is his practice? What are the means by which he overcometh them?
Krĕĕshnă.
He, O son of Pāndŏŏ, who despiseth not the light of wisdom, the attention to worldly things, and the distraction of thought when they come upon him, nor longeth for them when they disappear; who, like one who is of no party, sitteth unagitated by the three qualities; who, whilst the qualities are present, standeth still and moveth not; who is self-dependent and the same in ease and pain, and to whom iron, stone, and gold are as one; firm alike in love and dislike, and the same whether praised or blamed; the same in honor and disgrace; the same on the part of the friend and the foe, and who forsaketh all enterprize; such a one hath surmounted the influence of the qualities. And he, my servant, who serveth me alone with due attention, having overcome the influence of the qualities, is formed to be absorbed in Brăhm, the Supreme. I am the emblem of the immortal, and of the incorruptible; of the eternal, of justice, and of endless bliss.
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