sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182

590. The Hindu sages never attempt to speculate on the original creation
of the universe. Their speculations, however, are concerned with what is
called Avantara srishti or that creation which springs forth with the
awakening of Brahman. Creation and Destruction have occurred ceaselessly
and will occur ceaselessly. The original creation is impossible to
conceive as Eternity cannot have a beginning.

591. Putatman means, of cleansed Soul. This implies that though He is the
Lord or ruler of all existent objects, yet He is dissociated from them
The Refuge of the Emancipated--Comp. Gita, 'Mamupetya tu Kaunteya
punarjanma na vidyate,' etc., Purusha is He that lies in a pura or the
nine-doored mansion, i.e., the body. Sakshi or Witness implies that He
sees all things directly, without any medium obstructing His vision.
Kshetrajna implies the Chit lying within the body and who knows the body;
however, being inert, is not cognisant of the Chit it holds.

592. He is called Yoga because of the mind resting upon Him while it is
in Yoga abstraction. Pradhana, in Sankhya philosophy, is another name of
Prakriti or original Nature. All things have sprung from the union of
Prakriti and Purusha. Vasudeva, however, transcends Prakriti and Purusha
and is their Lord. Narasinghavapu--He assumed the human form with a
lion's head for slaying the Asura Hiranyakasipu, the father of Prahlada.

593. Sarva implies the source of all existent and non-existent things and
that in which all existent and non-existent things become merged at the
universal dissolution. Sambhava signifies Him who takes birth at His own
will. Acts cannot touch him. The birth of all other beings is determined
by their acts in previous lives. Com. Gita, Paritranaya sadhunam etc.
sambhavami yuge yuge. Bhuvana means one who attaches to acts their
respective fruits i.e., he in consequence of whom the weal and woe of all
creatures flow as due to acts.

594. Sambhu implies one whose birth has not been determined by extraneous
circumstances, or other influences than his own wish, the birth of all
other creatures being determined by forces extraneous to themselves.
Aditya may also mean the foremost one among the deities especially called
the Adityas. They are twelve in number. Dhatri may also imply one who
upholds everything in the universe by multiplying Himself infinitely.
Dhaturuttama may, besides, signify one who as Chit is superior to all
elements like Earth, Water, etc., which constitute all that is not-Chit.

595. Aprameya is, literally, immeasurable. Sankara thus explains it: He
has no such attributes as sound, etc; in consequence of this He is not an
object of direct perception by the sense; nor can He be an object of
inference, in consequence of there being nothing to which belong the same
attributes as His, etc. His inconceivability is the foundation of His
immeasurableness. Hrishikesa is regarded by European scholars as a
doubtful word. The Hindu commentators do not regard it so. It implies the
lord of the senses i.e., One who has his sense under complete control.
Or, it may mean One who sways the sense of others, i.e., causes them to
exercise their functions. Sankara proposes another meaning, viz. He that
is the form of the Sun or the Moon and as such, the rays of light
emanating from those luminaries and gladdening all creatures, are the
hairs on His head. Manu is another name for Mantra or sacred words having
great efficacy.

596. Krishna is one of the foremost names of the supreme God-head. It
means One who is always in transports of joy. It is derived from krish
which implies to be, and na meaning final Emancipation or cessation of
existence; the compound probably means One in whom every attribute has
been extinguished; hence, absence of change, of sorrow, of gift, etc.,
or, eternal and highest joy. Lohitaksha is Red-eyed, from His eyes being
of the hue of polished copper. Pratardana, according to Sankara, means
the killer of all creatures. Others take it as implying one who destroys
the cheerlessness of his worshippers. Prabhuta is One who is Great or
Vast in consequence of Knowledge, Puissance, Energy, and Renunciation,
etc.; Pavitram, Mangalam, Param should be taken as one name, although
each of them has a separate meaning.

597. Pranada is interpreted variously. It may mean He that causes the
life-breaths to operate; He that, as Time suspends the life-breaths
(i.e., kills all creatures); He that connects the life-breaths (i.e., set
them a-going when threatened with extinction; hence, healer of diseases).
Prana implies He who is the cause of the life of every living creature
being Himself, as it were, the life-breath that inspires them.
Hiranyagarbha signifies He that is identical with the Grandsire.
Bhugarbha is one who has the Earth for his abdomen, implying that all
things on Earth are in His abdomen.

598. Atmavan, other Beings are said to be Sariravan, Indriyavan, etc., in
consequence of the possession of such attributes as Sarira, Indriya, etc.
But the Supreme God-head is nothing but soul. He rests on his own true
nature or essence without requiring anything extraneous like the deities
or human beings whereon to live or exist,

599. Aha is the day; He is so called because of Jiva being, as it were,
awakened when he goes to Him. As long as Jiva is at a distance from Him,
he is steeped in the sleep of Avidya or Nescience (a happy word which
Professor Max Muller has coined) Samvatsara or the year He is so called
because Time is His essence. Vyala--He is a huge and fierce snake that
inspires dread.

600. Vrishakapi is otherwise explained by Valadeva Vidyabhushan, as He
that showers blessings upon His worshippers and causes all His foes to
tremble with fear.

601. Vishnu is supposed to be within the constellation called Sisumara or
the Northern Bear. The stars, without changing their places per se, seem
to revolve round this point within the constellation named.

590. The Hindu sages never attempt to speculate on the original creation

of the universe. Their speculations, however, are concerned with what is

called Avantara srishti or that creation which springs forth with the

awakening of Brahman. Creation and Destruction have occurred ceaselessly

and will occur ceaselessly. The original creation is impossible to

conceive as Eternity cannot have a beginning.

591. Putatman means, of cleansed Soul. This implies that though He is the

Lord or ruler of all existent objects, yet He is dissociated from them

The Refuge of the Emancipated--Comp. Gita, 'Mamupetya tu Kaunteya

punarjanma na vidyate,' etc., Purusha is He that lies in a pura or the

nine-doored mansion, i.e., the body. Sakshi or Witness implies that He

sees all things directly, without any medium obstructing His vision.

Kshetrajna implies the Chit lying within the body and who knows the body;

however, being inert, is not cognisant of the Chit it holds.

592. He is called Yoga because of the mind resting upon Him while it is

in Yoga abstraction. Pradhana, in Sankhya philosophy, is another name of

Prakriti or original Nature. All things have sprung from the union of

Prakriti and Purusha. Vasudeva, however, transcends Prakriti and Purusha

and is their Lord. Narasinghavapu--He assumed the human form with a

lion's head for slaying the Asura Hiranyakasipu, the father of Prahlada.

593. Sarva implies the source of all existent and non-existent things and

that in which all existent and non-existent things become merged at the

universal dissolution. Sambhava signifies Him who takes birth at His own

will. Acts cannot touch him. The birth of all other beings is determined

by their acts in previous lives. Com. Gita, Paritranaya sadhunam etc.

sambhavami yuge yuge. Bhuvana means one who attaches to acts their

respective fruits i.e., he in consequence of whom the weal and woe of all

creatures flow as due to acts.

594. Sambhu implies one whose birth has not been determined by extraneous

circumstances, or other influences than his own wish, the birth of all

other creatures being determined by forces extraneous to themselves.

Aditya may also mean the foremost one among the deities especially called

the Adityas. They are twelve in number. Dhatri may also imply one who

upholds everything in the universe by multiplying Himself infinitely.

Dhaturuttama may, besides, signify one who as Chit is superior to all

elements like Earth, Water, etc., which constitute all that is not-Chit.

595. Aprameya is, literally, immeasurable. Sankara thus explains it: He

has no such attributes as sound, etc; in consequence of this He is not an

object of direct perception by the sense; nor can He be an object of

inference, in consequence of there being nothing to which belong the same

attributes as His, etc. His inconceivability is the foundation of His

immeasurableness. Hrishikesa is regarded by European scholars as a

doubtful word. The Hindu commentators do not regard it so. It implies the

lord of the senses i.e., One who has his sense under complete control.

Or, it may mean One who sways the sense of others, i.e., causes them to

exercise their functions. Sankara proposes another meaning, viz. He that

is the form of the Sun or the Moon and as such, the rays of light

emanating from those luminaries and gladdening all creatures, are the

hairs on His head. Manu is another name for Mantra or sacred words having

great efficacy.

596. Krishna is one of the foremost names of the supreme God-head. It

means One who is always in transports of joy. It is derived from krish

which implies to be, and na meaning final Emancipation or cessation of

existence; the compound probably means One in whom every attribute has

been extinguished; hence, absence of change, of sorrow, of gift, etc.,

or, eternal and highest joy. Lohitaksha is Red-eyed, from His eyes being

of the hue of polished copper. Pratardana, according to Sankara, means

the killer of all creatures. Others take it as implying one who destroys

the cheerlessness of his worshippers. Prabhuta is One who is Great or

Vast in consequence of Knowledge, Puissance, Energy, and Renunciation,

etc.; Pavitram, Mangalam, Param should be taken as one name, although

each of them has a separate meaning.

597. Pranada is interpreted variously. It may mean He that causes the

life-breaths to operate; He that, as Time suspends the life-breaths

(i.e., kills all creatures); He that connects the life-breaths (i.e., set

them a-going when threatened with extinction; hence, healer of diseases).

Prana implies He who is the cause of the life of every living creature

being Himself, as it were, the life-breath that inspires them.

Hiranyagarbha signifies He that is identical with the Grandsire.

Bhugarbha is one who has the Earth for his abdomen, implying that all

things on Earth are in His abdomen.

598. Atmavan, other Beings are said to be Sariravan, Indriyavan, etc., in

consequence of the possession of such attributes as Sarira, Indriya, etc.

But the Supreme God-head is nothing but soul. He rests on his own true

nature or essence without requiring anything extraneous like the deities

or human beings whereon to live or exist,

599. Aha is the day; He is so called because of Jiva being, as it were,

awakened when he goes to Him. As long as Jiva is at a distance from Him,

he is steeped in the sleep of Avidya or Nescience (a happy word which

Professor Max Muller has coined) Samvatsara or the year He is so called

because Time is His essence. Vyala--He is a huge and fierce snake that

inspires dread.

600. Vrishakapi is otherwise explained by Valadeva Vidyabhushan, as He

that showers blessings upon His worshippers and causes all His foes to

tremble with fear.

601. Vishnu is supposed to be within the constellation called Sisumara or

the Northern Bear. The stars, without changing their places per se, seem

to revolve round this point within the constellation named.