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Meaning: Editing
== Meaning ==
* I venerate him whose forms are earth, water, fire, air, ether, mind, intellect, ahankara and primeval nature.
* Salutation to that spirit that being whose form is pure, subtle, all-pervading, that who surpasses nature, void of qualities; that . * The one who is supreme over all the elements and all the objects of sense, over intellect, over nature Pradhana and spirit. Purusha, I have taken refuge with that pure form of thineyours, oh supreme, which who is one with BrahmaBrahman, which and who is spirit, which the being that transcends all the world. * Salutation to that form which, pervading and supporting all, is designated Brahmaas Brahman, unchangeable, and contemplated by religious sagesyogis. Thou art * You are the male Purusha with a thousand heads, a thousand eyes, a thousand feet, who traversest traverse the universe, and passest pass ten inches beyond its contact<sup>[2]</sup>. * Whatever has been, or is to be, you are that, Puruṣottama, thou artOh Purushottama. From thee you sprang VirātVirat, SvarātSvarat, SamrātSamrat, and Adhipuruṣa<sup>[3]</sup>Adhipurusha. * The lower, and upper, and middle parts of the earth are not independent of thee: from thee you. From you is all this universe, all that has been, and that shall be: and all .* All this world is in theeyou, assuming this universal form<sup>[4]</sup>. From thee is sacrifice derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild). From thee the Rig-Veda, the Sāma, the metres of the Vedas, and the Yajur-Véda are born. Horses, and cows having teeth in one jaw only<sup>[5]</sup>, proceed from thee; and from thee come goats, sheep, deer. Brahmans sprang from thy mouth; warriors from thy arms; Vaisyas from thy thighs; and Śūdras from thy feet. From thine eyes come the sun; from thine ears, the wind; and from thy mind, the moon: the vital airs from thy central vein; and fire from thy mouth: the sky from thy navel; and heaven from thy head: the regions from thine ears; the earth from thy feet. All this world was derived from thee. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed<sup>[6]</sup>, so, at the time of dissolution, the whole universe is comprehended in thee as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from thee, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so thou art the stem of the universe, and all things are visible in thee. The faculties of the intellect, that are the cause of pleasure and of pain, abide in thee as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in thee, who art exempt from all qualities<sup>[7]</sup>. Salutation to thee, the subtile rudiment, which, being single, becomes manifold, Salutation to thee, soul of existent things, identical with the great elements. Thou, imperishable, art beheld in spiritual knowledge as perceptible objects, as nature, as spirit, as the world, as Brahmā, as Manu, by internal contemplation. But thou art in all, the element of all; thou art all, assuming every form; all is from thee, and thou art from thyself. I salute thee, universal soul: glory be to thee. Thou art one with all things: oh lord of all, thou art present in all things. What can I say unto thee? thou knowest all that is in the heart, oh soul of all, sovereign lord of all creatures, origin of all things. Thou, who art all beings, knowest the desires of all creatures. The desire that I cerished has been gratified, lord, by thee: my devotions have been crowned with success, in that I have seen thee.”<ref name=":0">Manmath Nath Dutt (1896), [ Vishnu Purana], Calcutta.</ref>
== References ==

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