Created by Jijith Nadumuri at 24 Jul 2011 17:17 and updated at 24 Jul 2011 17:17


vp.1.2 Prayer of Parasara to Vishnu. Successive narration of the Vishnu Purana. Explanation of Vasudeva: his existence before creation: his first manifestations. Description of Pradhana or the chief principle of things. Cosmogony. Of Prakrita, or material creation; of time; of the active cause. Developement of effects; Mahat; Ahankara; Tanmatras; elements; objects of sense; senses; of the mundane egg. Vishnu the same as Brahma the creator; Vishnu the preserver; Rudra the destroyer.
vp.1.2 Who can describe him who is not to be apprehended by the senses: who is the best of all things; the supreme soul, self existent: who is devoid of all the distinguishing characteristics of complexion, caste, or the like; and is exempt front birth, vicissitude, death, or decay: who is always, and alone: who exists every where, and in whom all things here exist; and who is thence named Vasudeva 10? He is Brahma 11, supreme, lord, eternal, unborn, imperishable, undecaying; of one essence; ever pure as free from defects. He, that Brahma, was all things; comprehending in his own nature the indiscrete and discrete. He then existed in the forms of Purusha and of Kala. Purusha (spirit) is the first form, of the supreme; next proceeded two other forms, the discrete and indiscrete; and Kala (time) was the last. These four Pradhana (primary or crude matter), Purusha (spirit), Vyakta (visible substance), and Kala (time) the wise consider to be the pure and supreme condition of Vishnu 12. These four forms, in their due proportions, are the causes of
vp.1.2 That chief principle Pradhana(), which is the indiscrete cause, is called by the sages also Prakriti (nature): it is subtile, uniform, and comprehends what is and what is not (or both causes and effects); is durable, self sustained, illimitable, undecaying, and stable; devoid of sound or touch, and possessing neither colour nor form; endowed with the three qualities (in equilibrium); the mother of the world; without beginning; and that into which all that is produced is resolved 14. By
vp.1.2 passages as the following as intending the production of the chief principle Pradhana(). "There was neither day nor night, nor sky nor earth, nor darkness nor light, nor any other thing, save only One, unapprehensible by intellect, or That which is Brahma and Puman (spirit) and Pradhana (matter) 16." The two forms which are other than the essence of unmodified Vishnu, are Pradhana (matter) and Purusha (spirit); and his other form, by which those two are connected or separated, is called Kala (time) 17. When discrete substance is aggregated in crude nature, as in a foregone dissolution, that dissolution is termed elemental Prakrita(). The deity as Time is without beginning, and his end is not known; and from him the revolutions of creation, continuance, and dissolution unintermittingly succeed: for when, in the latter season, the equilibrium of the qualities Pradhana() exists, and spirit Puman() is detached from matter, then the form of Vishnu which is Time abides 18. Then the
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.1.22 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 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()
vp.6.4 dissolved in the waters that surround it, with its seven zones, seven oceans, seven regions, and their mountains. The investure of water is drunk up by fire: the stratum of fire is absorbed by that of air: air blends itself with ether: the primary element of egotism devours the ether, and is itself taken up by intellect, which, along with all these, is seized upon by nature Prakriti(). Equilibrium of the three properties, without excess or deficiency, is called nature Prakriti(), origin Hetu(), the chief principle Pradhana(), cause Karana(), supreme Param(). This Prakriti is essentially the same, whether discrete or indiscrete; only that which is discrete is finally lost or absorbed in the indiscrete. Spirit also, which is one, pure, imperishable, eternal, all pervading, is a portion of that supreme spirit which is all things. That spirit which is other than (embodied) spirit, in which there are no attributes of name, species, or the like which is one with all wisdom, and is to be understood as sole existence that is Brahma, infinite glory, supreme spirit, supreme power, Vishnu, all that is; from whence the perfect sage returns no more. Nature Prakriti(), which I have described to you as being essentially both discrete and indiscrete, and spirit (which is united with body), both resolve into supreme spirit. Supreme spirit is the upholder of all things, and the ruler of all things, and is glorified in the Vedas and in the Vedanta by the name of Vishnu.

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