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CHAPTER III.

Three different kinds of dissolution. Duration of a Parárdha. The clepsydra or vessel for measuring time. The dissolution that occurs at the end of a day of Brahmá.

CHAPTER IV.

Continuation of the account of the first kind of dissolution. Of the second kind, or elemental dissolution; of all being resolved into primary spirit.

CHAPTER V.

The third kind of dissolution, or final liberation from existence. Evils of worldly life. Sufferings in infancy, manhood, old age. Pains of hell. Imperfect felicity of heaven. Exemption from birth desirable by the wise. The nature of spirit or god. Meaning of the terms Bhagavat and Vásudeva.

CHAPTER VI.

Means of attaining liberation. Anecdotes of Kháńdikya and Keśidhwaja. The former instructs the latter how to atone for permitting the death of a cow. Keśidhwaja offers him a requital, and he desires to be instructed in spiritual knowledge.

CHAPTER VII.

Keśidhwaja describes the nature of ignorance, and the benefits of the Yoga or contemplative devotion. Of the novice and the adept in the performance of the Yoga. How it is performed. The first stage, proficiency in acts of restraint and moral duty: the second, particular mode of sitting: the third, Pránájáma, modes of breathing: the fourth, Pratyáhára, restraint of thought: the fifth, apprehension of spirit: the sixth, retention of the idea. Meditation on the individual and universal forms of Vishnu. Acquirement of knowledge. Final liberation.

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CHAPTER VIII.

Conclusion of the dialogue between Paráśara and Maitreya. Recapitulation of the contents of the Vishnu Puráňa; merit of hearing it: how handed down. Praises of Vishnu. ding prayer.

Conclu

VISHNU PURÁNA

BOOK I.

CHAPTER I.

Invocation. Maitreya inquires of his teacher, Paráśara, the origin and nature of the universe. Paráśara performs a rite to destroy the demons: reproved by Vasishtha, he desists: Pulastya appears, and bestows upon him divine knowledge: he repeats the Vishnu Purána. Vishnu the origin, existence, and end of all things.

1

OM!
GLORY TO VÁSUDEVA. - Victory be to thee,
Puńdaríkáksha; adoration be to thee, Viswabhávana;

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'ओम् । नमो वासुदेवाय । An address of this kind, to one or other Hindu divinity, usually introduces Sanskrit compositions, especially those considered sacred. The first term of this Mantra or brief prayer, Om or Omkára, is well known as a combination of letters invested by Hindu mysticism with peculiar sanctity. In the Vedas, it is said to comprehend all the gods; and, in the Puránas, it is directed to be prefixed to all such formulæ as that of the text. Thus, in the Uttara Khanda* of the Padma Puráňa: The syllable Om, the mysterious name, 'or Brahma, is the leader of all prayers: let it, therefore, O lovely-faced, (Śiva addresses Durga,) be employed in the beginning of all prayers':

*

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ओंकारः प्रणवो ब्रह्म सर्वमन्त्रेषु नायकः ।
आदौ सर्वत्र युञ्जीत मन्त्राणां च शुभानने ॥

Chapter XXXII.

glory be to thee, Hrishikeśa, Mahápurusha and Púrvaja.1

According to the same authority, one of the mystical imports of
the term is the collective enunciation of Vishnu, expressed by A;
of Śrí, his bride, intimated by u; and of their joint worshipper,
designated by M. A whole chapter of the Váyu Purána is de-
voted to this term. A text of the Vedas is there cited: ओमि-
aat
'Om, the monosyllable Brahma'; the latter
meaning either the supreme being, or the Vedas collectively, of
which this monosyllable is the type. It is also said to typify
the three spheres of the world, the three holy fires, the three
steps of Vishnu, &c.:

ओमित्येतत्त्रयो वेदास्त्रयो लोकास्त्रयो ऽग्नयः ।
विष्णुक्रमास्त्रयस्त्वेते ऋक्सामानि यजूंषि च ॥

*

Frequent meditation upon it and repetition of it ensure release from worldly existence:

इत्येतदक्षरं ब्रह्म परमोंकारसंज्ञितम् ।

यस्तु वेदयते सम्यक्तथा ध्यायति वा पुनः ॥
संसारचक्रमुत्सृज्य मुक्तवञ्चनबन्धनः ।

अचलं निर्गुणं स्थानं शिवं प्राप्नोत्यसंशयः ॥

See, also, Manu, II., 76. Vásudeva, a name of Vishnu or Krishna, is, according to its grammatical etymology, a patronymic derivative implying son of Vasudeva. The Vaishnava Puránas, however, devise other explanations. See the next chapter, and,

again, b. VI., c. 5.

1 In this stanza occurs a series of the appellations of Vishnu: 1. Puńdaríkáksha (gu), having eyes like a lotos, or heart-pervading or Pundaríka is explained supreme glory, and Aksha, imperishable. The first is the most usual etymon. 2. Viśwabhavana (f), the creator of the universe, or the cause of the existence of all things. 3. Hrishikeśa (đâu),

* This verse is also found in the Márkańdeya-puráňa, XLII., 8; p. 241 of the edition in the Bibliotheca Indica.

May that Vishnu, who is the existent, imperishable Brahma; who is ĺśwara;1 who is spirit; who, with the three qualities, is the cause of creation, preservation, and destruction; who is the parent of nature, intellect,

3

lord of the senses. * 4. Mahápurusha (y), great or supreme spirit; Purusha meaning that which abides or is quiescent in body (puri śete). 5. Púrvaja (d), produced or appearing before creation; the Orphic лошτóуоroс. In the fifth book, c. 18, Vishnu is described by five appellations which are considered analogous to these; or: 1. Bhútátman (H), one with created things, or Pundaríkáksha; 2. Pradhánátman () one with crude nature, or Viśwabhávana; 3. Indriyátman (f), one with the senses, or Hrishikeśa; 4. Paramátman (47HI), supreme spirit, or Mahápurusha; and Átman (), soul, living soul, animating nature and existing before it, or Púrvaja.

1 Brahma (7), in the neuter form, is abstract supreme spirit; and ĺśwara () is the deity in his active nature, he who is able to do or leave undone, or to do anything in any other manner that that in which it is done : कर्तुमकर्तुमन्यथा कर्तुं समर्थः ।

2 Pums (y), which is the same with Purusha, incorporated spirit. By this, and the two preceding terms, also, the commentator understands the text to signify, that Vishnu is any form of spiritual being that is acknowledged by different philosophical systems; or that he is the Brahma of the Vedanta, the ĺswara of the Patanjala, and the Purusha of the Sankhya,

school.

3 The three qualities, to which we shall have further occasion to advert, are: Sattwa (), goodness or purity, knowledge,

* In the Mahábhárata, Udyoga-parvan, 2564 and 2567, Puńdaríkáksha and Hrishikeśa are explained to a very different purport. The stanzas are quoted and translated in Muir's Original Sanskrit Texts, Part IV., pp. 182 and 183.

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