Created by Jijith Nadumuri at 23 Jul 2011 15:15 and updated at 23 Jul 2011 15:15


vp.1.2 Then from that equilibrium of the qualities Pradhana(), presided over by soul 21, proceeds the unequal developement of those qualities (constituting the principle Mahat or Intellect) at the time of creation 22. The
vp.1.2 [paragraph continues] Chief principle then invests that Great principle, Intellect, and it becomes threefold, as affected by the quality of goodness, foulness, or darkness, and invested by the Chief principle (matter) as seed is by its skin. From the Great principle Mahat() Intellect, threefold Egotism, Ahankara() 23,
vp.1.2 denominated Vaikarika, pure; Taijasa, passionate; and Bhutadi, rudimental, 24 is produced; the origin of the (subtile) elements, and of the organs of sense; invested, in consequence of its three qualities, by Intellect, as Intellect is by the Chief principle. Elementary Egotism then becoming productive, as the rudiment of sound, produced from it Ether, of which sound is the characteristic, investing it with its rudiment of sound. Ether becoming productive, engendered the rudiment of touch; whence originated strong wind, the property of which is touch; and Ether, with the rudiment of sound, enveloped the rudiment of touch. Then wind becoming productive, produced the rudiment of form (colour); whence light (or fire) proceeded, of which, form (colour) is the attribute; and the rudiment of touch enveloped the wind with the rudiment of colour. Light becoming productive, produced the rudiment of taste; whence proceed all juices in which flavour resides; and the rudiment of colour invested the juices with the rudiment of taste. The waters becoming productive, engendered the rudiment of smell; whence an aggregate (earth) originates, of which smell is the property 25. In each several
vp.1.2 is the eleventh. The organs of sense are ten: of the ten, five are the skin, eye, nose, tongue, and ear; the object of which, combined with Intellect, is the apprehension of sound and the rest: the organs of excretion and procreation, the hands, the feet, and the voice, form the other five; of which excretion, generation, manipulation, motion, and speaking, are the several acts.
vp.1.2 Then, ether, air, light, water, and earth, severally united with the properties of sound and the rest, existed as distinguishable according to their qualities, as soothing, terrific, or stupifying; but possessing various energies, and being unconnected, they could not, without combination, create living beings, not having blended with each other. Having combined, therefore, with one another, they assumed, through their mutual association, the character of one mass of entire unity; and from the direction of spirit, with the acquiescence of the indiscrete Principle 29, Intellect and the rest, to the gross elements inclusive, formed an egg 30, which gradually expanded like a bubble of water. This vast egg, O sage, compounded of the elements, and resting on the waters, was the
vp.1.5 I have thus explained to you, excellent Muni, six 8 creations. The first creation was that of Mahat or Intellect, which is also called the creation of Brahma 9. The second was that of the rudimental principles Tanmatras(), thence termed the elemental creation Bhuta( serga). The third was the modified form of egotism, termed the organic creation, or creation of the senses Aindriyaka(). These three were the Prakrita creations, the developements of indiscrete nature, preceded by the indiscrete
vp.1.22 Parasara. Having offered salutation to the mighty and indescribable Vishnu, I repeat to you what was formerly related to me by Vasishtha. The glorious Hari wears the pure soul of the world, undefiled, and void of qualities, as the Kaustubha gem. The chief principle of things Pradhana() is seated on the eternal, as the Srivatsa mark. Intellect abides in Madhava, in the form of his mace. The lord Iswara() supports egotism Ahankara() in its twofold division, into elements and organs of sense, in the emblems of his conch shell and his bow. In his hand Vishnu holds, in the form of his discus, the mind, whose thoughts (like the weapon) fly swifter than the winds. The necklace of the deity Vaijayanti, composed of five precious gems 8, is the aggregate of the five elemental rudiments. Janarddana bears, in his numerous shafts, the faculties both of action and of perception. The bright sword of Achyuta is holy wisdom, concealed at some seasons in the scabbard of ignorance. In this manner soul, nature, intellect, egotism, the elements, the senses, mind, ignorance, and wisdom, are all assembled in the person of Hrishikesa. Hari, in a delusive form, embodies the shapeless elements of the world, as his weapons and his ornaments, for the salvation of mankind 9. Pundarikaksha, the lord of all, assumes nature, with all its products, soul and all the world. All that is wisdom, all that is ignorance, all that is, all that is not, all that is everlasting, is centred in the destroyer of Madhu,
vp.2.7 The world is encompassed on every side and above and below by the shell of the egg of Brahma, in the same manner as the seed of the wood apple 5 is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements Ahankara(); and that by Intellect: each of these extends ten times the breadth of that which
vp.2.7 it encloses; and the last is encircled by the chief Principle, Pradhana 6, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described 7. Within Pradhana resides Soul, diffusive, conscious, and self irradiating, as fire is inherent in flint 8, or sesamum oil in its seed. Nature Pradhana() and soul Puman() are both of the character of dependants, and are encompassed by the energy of Vishnu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation 9. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishnu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhana) spring Mahat Intellect()

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