world-being threefold-in the several seasons of creation, preservation, and destruction; according to his assumption of the three qualities. But his highest glory1 is detached from all qualities. For the fourfold essence of the supreme spirit is composed of true wisdom, pervades all things, is only to be appreciated by itself, and admits of no similitude. MAITREYA.-But, Muni, describe to me, fully, the four varieties of the condition of Brahma, and what is the supreme condition.2 PARÁSARA. That, Maitreya, which is the cause of a thing is called the means of effecting it; and that which it is the desire of the soul to accomplish is the thing to be effected. The operations of the Yogin who is desirous of liberation, as suppression of breath* and the like, are his means. The end is the supreme Brahma, whence he returns to the world no more. Essentially connected with, and dependant upon, the means employed, for emancipation, by the Yogin, is discriminative knowledge: and this is the first variety of the condition of Brahma.3 The second sort is the 1 Vibhuti, superhuman or divine power or dignity. 2 The question, according to the commentator, implies a doubt how the supreme being, who is without qualities, can be subject to specific variety, or to existence in divided and different conditions. 3 Of Brahmabhúta(); of him who, or that which, becomes identified with the supreme spirit, which is the same, respectively, with absolute wisdom, Jnána (17), and discriminative * Pránájáma. † The original is cЯ чza, in such MSS. as I have seen. knowledge that is to be acquired by the Yogin, whose end is escape from suffering, or eternal felicity. The third kind is the ascertainment of the identity of the end and the means, the rejection of the notion of duality. The last kind is the removal of whatever differences may have been conceived by the three first varieties of knowledge, and the consequent contemplation of the true essence of soul. The supreme condition of Vishnu, who is one with wisdom, is the knowledge of truth; which requires no exercise; which is not to be taught; which is internally diffused; which is unequalled; the object of which is self-illumination; which is simply existent, and is not to be defined; which is tranquil, fearless, pure; which is not the theme of reasoning; which stands in need of no support.' 1 wisdom, Vijnána (f); leading to felicity, or the condition of Brahma, expressed by the words Sach chid ánandam (f ),† ‘entire tranquillity of mind,' or 'internal enjoyment'; the same, also, with the combination of wisdom and tranquillity, which the devotee believes to exist in Adwaita, 'non-duality', or unity of god and himself; and, finally, the same with the aggregate of these three processes, or the conviction that spirit is one, universal, and the same. 1 The epithets of Jnána, 'wisdom', here employed, are taken from the Yoga philosophy. 'Requires no exercise', Nirvyápára * साधनालम्बनं ज्ञानं मुक्तये योगिनो हि तत् । This is not very closely translated; and the same is the case with what immediately follows. † The words of the commentary are सच्चिदानन्दब्रह्म, “ Brahma— existence, intellect, and felicity." Those Yogins who, by the annihilation of ignorance, are resolved (into this fourfold Brahma), lose the seminal property, and can no longer germinate in the ploughed field of worldly existence. This is the supreme condition that is called Vishnu,-perfect, perpetual, universal, undecaying, entire, and uniform.* And the Yogin who attains this supreme spirit (Brahma) returns not to life again. For there he is freed from (f), is explained, 'without the practice of abstract contemplation', &c. (f). Not to be taught', Anákhyeya (अनाख्येय); ‘not capable of being enjoined' (निर्देशानर्ह). 'Internally diffused', Vyáptimátra (f), means 'mental identification of individual with universal spirit ' ( मनसा ब्रह्माकारतामात्ररूपम्). The phrase आत्मसम्बोधविषय | translated ‘the object of which is self-illumination', is explained. 'Simply existent' () is said to mean, 'being unmodified by the accidents of happiness', &c. ( आनन्दादिविशेषशून्य) : consequently it is not to be defined (). So the Yoga Pradípa explains Samadhi or contemplation to be the entire occupation of the thoughts by the idea of Brahma, without any effort of the mind. It is the entire abandonment of the faculties to one all 6 engrossing notion (मनोवृत्तिशून्यस्य ब्रह्माकारतया स्थितियी संप्रज्ञातनामासौ समाधिरभिधीयते ). Tranquil', Prasánta ( प्रशान्त ), is 'being void of passion', &c., (Tue). 'Fearless'; not dreading agitation or perplexity by ideas of duality (द्वैतस्फूर्तेरभयम्). 'Pure'; undisturbed by external objects (fafau). Not the theme of reasoning' (f); that is, 'not to be ascertained by logical deduction' (f). Stands in no need of support' (f); not resting or depending upon perceptible objects (निर्विषयत्वादाश्रयशून्यम् ). the distinction of vice and virtue, from suffering, and from soil. There are two states of this Brahma; one with, and one without, shape; one perishable, and one imperishable; which are inherent in all beings. The imperishable is the supreme being;* the perishable is all the world. The blaze of fire burning on one spot diffuses light and heat around. So the world is nothing more than the (manifested) energy of the supreme Brahma. And, inasmuch, Maitreya, as the light and heat are stronger, or feebler, as we are near to the fire, or far off from it, so the energy of the supreme is more or less intense, in the beings that are less or more remote from him. Brahmá, Vishnu, and Siva are the most powerful energies of god. Next to them are the inferior deities; then, the attendant spirits; † then, men; then, animals,‡ birds, insects, § vegetables: each becoming more and more feeble, as they are further from their primitive source. In this way, illustrious Brahman, this whole world, although (in essence) imperishable and eternal, appears and disappears, as if it was subject to birth and death. The supreme condition of Brahma, which is meditated by the Yogins, in the commencement of their abstraction, as invested with form, is Vishnu, composed of all the divine energies, and the essence of Brahma, with whom the mystic union that is sought, and which *The original has Brahma for "being". For "attendant spirits" the Sanskrit has "Daksha and the like". § Sarisripa. This represents, "trees, shrubs, and the like". is accompanied by suitable elements, is effected1 by the devotee whose whole mind is addressed to that object. This Hari, who is the most immediate of all the energies of Brahma, is his embodied shape, composed entirely of his essence: and in him, therefore, is the whole world interwoven; and from him, and in him, is the universe; and he, the supreme lord of all, comprising all that is perishable and imperishable, bears upon him all material and spiritual existence, identified, in nature, with his ornaments and weapons. MAITREYA. Tell me in what manner Vishnu bears the whole world, abiding in his nature, characterized by ornaments and weapons. * PARÁSARA. Having offered salutation to the mighty and indescribable Vishnu, I repeat to you what was formerly related to me by Vasishtha. The glorious 1 The great Yoga is produced ( महायोगः * * * * जायते). This great Yoga or union is to have its relation or dependence (सालम्बन), which is Vishtiu (वैष्णव); and its seed ( सबीज), or mystical ejaculations; and to be accompanied with Mantras and silent repetitions or Japa ( मन्त्रजपादिसहित). + * सर्वशक्तिमयो विष्णुः स्वरूपं ब्रह्मणः परम् ॥ |
