Chaturika peris sexy

So 'kdmayata ' dbhgo 'dbhyo 'dhiprajdyeya' iti so 'nay a trayya vidyayd saha apah prdviiat tatah dndam saw Moartlata tad abhyamrisad ' astv' ity ' astu bhuyo 'stv' ity eva tadabravlt \ tato brahma eva pra- thamam asrijyata trayy eva vidya \ tasmdd ahv/r ' brahma asya sarvasya prathamajam' ity \ api hi tasmdt purwshdd brahma eva purvam asrijyata tad asya tad mukham eva asrijyata \ tasmdd anuchdnam dhur ' Agni- kalpa^ ' iti | mukham hy etad Agner yad brahma \ " =» Compare S'atapatha Brahmana vi. Formerly thou didst dwell ten thousand and ten hundred years in ponds, suhsisting upon water.

So 'po 'srijata vdchah eva lokdd vdg evdsya sa 'srijyata sd idam sarvam dpnod yad idam kinoha \ yad dpnot tasmdd dpa V'' \ yad avrinot tasmdd vdh I \Q. "rormerly, Krishna, thou didst roam for ten thousand years on the mountain Gandhamadan, where the muni Sayangriha was.

I have quoted the dissertations of Professor Weber on the mythological history of Ambika or TJma. 22, 17ff.) "says positively that Vishnu is the sun, either, because he enters into the heaven, or because he entirely occupies it. Passages in the Hymns of the Eig-yeda relating to Vishnu. On the Jaruthi Ahvriti, Kratha, S'isupala with his men, Jarasandha, S'aivya and S'atadhanvan '" were conquered. Or (3) rut in the plural means the TJpanishads, which are composed of words : by them he is attained, expounded [druyate) : therefore he is termed Eudra. Kad d Mshnydsu vridhasdno Agne had Vatdya pratavase iubhamye \ parijmane ndsatydya kshe Iravah kad Agne Rudraya nri-ghne^" | (verse 7 is quoted above, p. " Before the thunderbolt [falls] unawares, call to your succour Agni, the terrible (rudra) king of the sacrifice, the invoker in both worlds, offering genuine worship, the golden-formed. 7, 10) the meanings "food," and "wealth." In the Nirukta iv.

253 Uaraka were slain; the -way to the city Pragjyotisha was again rendered safe. Avoehdma namo dsmai avasyavah srinotu no hamam Rudro marutvdn | tan no Mitro Varuno mamahantdm Aditih sindhuh prithivi uta dyauh \ "We present these prayers to Rudra,' the strong, with spirally- ' Sayana, in his note on this verse, gives no less than six explanations of the word Endra, which I subjoin, as a specimen of commentorial ingenuity : Bodayati sarvam antakale iti Mitdrah \ yadva rut samsarakhyam duhhhmn | tad dravayaty apagamayati vinaiayati iti Rvdrah \ yadva rutah sabda-rupah upanisha- dah I tabhir druyate gamyate pratipadyate iti Rudrah \ yadva rut sabdatmik S vanl tat-pratipadyatma-vidya, vd \ tarn upasakebhyo rati dadati iti Rudrali \ yadva runa- ddhy avrinoti iti rud andhakaradi \ tad drinati viddrayati iti Rudrah | yadva kada- ehid devaswa-aangrame 'gny-atmako Rudro devair nikshiptam dhanain apahritya niragdt \ asurdn Jitva devdh enam anvishya drishtvd dhanam apdharan \ taddn Jm arudat | tasmad Rudrali ity dkhydyate \ " He is called Eudra (1) because he makes every one weep [rodayati) at the destruction of the world. He drives away {drmayati), removes, destroys, that; therefore he is named Eudra. — A 1)0 rajanam adkvarasya rudram hotdram mtya- yajam rodasyoh \ Agnim purd tanayitnor achittdd hiranya-rupam avase krinudhoam \ 6. "Wilt thou, Agni, who delightest in the altars, wilt thou declare [our sin] " to Vata, the energetic, the bestower 1' This word is explained by Sayana in this place as =manush,yelhyah preritannam, "who has sent food to men," and on E. 7, 17) two senses are assigned to vaja, "food," and "battle," and to iremas are ascribed (ii.

OTAL PRTTSSIAN ACADEMY OP SCIENCES, AND OP THE AMERICAN 0;ai EHTAL SOCIETT, CORRESPONDENT OP THE FRENCH ACADEMY OP INSCRIPTIONS AND BELLES LETTRES, HONORARY MEMBER OP THE GERMAN ORIENTAL SOCIETY, , AND POREIGN MEMBER OP THE LEYDEN LITERARY SOCIETY. COMPi BISOlf OF THE TEDIC WITH THE LATEE EEPEESENTATIONS Or THE Pfi DTCIPAI, INDIAlf DEITIES. It will be apparent to all Sanskrit scholars that the X PREFACE. Brahma hears a voice in the sky : "' See "Wilson's Vishnu Purana, pp. 255 the divine Purushottama performed ■when he descended to the earth in a portion of a portion [of himself]. l Bi Sarh tff Topias nvis liirov elprixeyai rhv "O/iripov ^offl y^p t V yhi' ^4vr\P *VTrb av Bpdinwv Tro\virj6eia Sj fi Tj Befiias kv Qp^av &viti]s ellire Pelas, ai Vijiroi rhv Ata Kovr\iriv. Vakas, according to the same authority, "make known ceremonies generally" (samanyatah karma-prakas'akeshu) ; while anu- vakas are "texts of the Brahmanas, explanatory of the sense of the mantras, or Vedio hymns" (mantrartha-vivarana-bhuteshu brahmaga-vakyeshu). The difficulty is attempted to be overcome by the explanation that in worshipping Rudra, he was only worshipping himself. Arjuna asks Krishna to interpret the different appellations which had been applied to him in the Vedas and Puranas ; and this Krishna accordingly proceeds to do, remarking by the way that Arjuna had been of old declared to be his own half" {tvam hi me 'rdham smritah pura). 5, 10, 2) Mrila no Rudra uta no mayas leridhi kshayad- viraya namasd vidhema te \ yat &am cha yoicka Manur a yeje pita tad asyamatava ij Rudra pramtishv, \ 3. At this conjuncture, Paramesvara (Mahadeva) afld Parvat I were passing by for amusement, and saw them. 28, 6, Sayana has the following note: Atra puratam kath S.\ Indra-samanam putram iohhcmtyah Aditer garbhasya kenaehit karanena Indrena saptadha bhinnatiiat sa garbhali aapta-garmtmako 'bhmiat | tato Marutah sampanmh | VOL. Eather of the Maruts, may thy blessing come (to us): remove us not from'the sight of the sun.

Brahma was from the beginniiig considered as the Creator, and he continued to be regarded as fulfilling the same function even after he had sunk into a subordinate position, and had come to be represented by the Totaries of Vishnu and Mahadeva respectively as the mere crea- ture and aigent of one or other of those two gods (see pp. In later times Brahma has had few special worshippers; the only spot where he is periodically adored being at Pushkara in Eajputana.* Three of the acts which the earlier legends ascribe to * See Professor H. Wilson's Essay on the Padma Parana, in the Jonrnal of the Royal Asiatic Society, Vol. ^arali, Parvati, Durga, etc., which we find in the Kena and Mundaka Upanishads, in the Taittiriya Aranyaka, in the Eamayana, Harivamsa, and Maha- bharata, and in the Markandeya Purana (pp. A further indication of the various matters illustrated in this Volume will be obtained by consulting the Index under the names Brahma, Vishnu, Eama, Krishna, Uma, etc. At the same time it is affirmed, strangely enough, that these in- carnations, though occasioned by a curse, were intended for the repression of unrighteousness when it should become dominant on the earth. S'uka in reply goes on to relate that the earth being afflicted by Daityas in the shape of proud princes, had, in the form of a cow, preferred her complaint to Brahma, who had consequently gone with the other gods to supplicate the help of Vishnu. Te U me, Muni, what acts EARTH COMPLAINS OF THE LOAD OF DEMONS. 5 (quoted in Heyne's Homer, Oxford, 1821), we read: ''A? Sarvatma sarva-vit sarvah sa/rvajnah sarva-hhavanah \ yam devam Bevahi devi Vasudevad cyljanat \ Bhaumasya Brahmano guptyai diptam Agnim waranih | . The TJpanishads " reveal the knowledge of soul alone" (kevalatma-jn Spaka-vakyeshu). 185-204), in which Krishna is related to have worshipped Mahadeva, and which were no doubt felt to be inconsistent with the supreme deity of the former. All these being in one part of the foetus, issued from the womb and wept. Eva lalhro vrishabha ckehitdna yathd deva na hrinishe na hamsi \ havana-irud no Rud/ra iha hodhi brihad vadema vidathe suvirdh I "1.

A hundred times a hundred thousands of gold were then severally told out in full tale at each sacrifice." [Here follow the verses quoted above, p.

Though this god was originally unconnected with Yishnu and Eudra, while at a subsequent period he came to be regarded in systematic mythology as the first person in the triad of which they formed the second and third members, yet the general idea entertained of his character, if at all altered, has been less modified in the course of his history than is the case in regard to the other two deities. A summary of the conclusions deducible from these Sections is given in pp. Pages 405-420 contain an inquiry into the origin of the Linga worship, — though unfortunately nothing better than a negative result is obtained; — and into the question whether or not Mahadeva's worship was most prevalent in the South of India in the epic era. 39 f., 78 f., 126, 131, 138 f., 143 f., 151- 156, 165, 167, 200-203, 255 f., 261 f., 267, 278, 289 f., 298, 301-303, 304, 310, 314 f., 317, 321, 327 ff., 337, 341, 347 f., 381, 393, 403, 406, 413 £, 420, 425, 441 f., 456, 464 f., 472, 474, 476,, 491-493, 494, 496, and in the "Additional Notes." The addition in pp. The king there says to S'uka that he has heard from him the history of the kings of the solar and lunar races, and among them of Yadu. Tcathitah sarvo bhavatd vamsa-vistarah | Vamidnuehariiam chaiva yathdvad anuvarnitam \ Amsavatdro Irahmarshe yo ''yam Yadu- kulodbhavah \ Vishnoa tarn vistarendham irotum ichchhdmy a Seshatah | Chakdra ydni karmdni bhagavdn Purushottamah \ Am Sdmsendvatiryor- vyam tatra tdni mune vada \ Pardsarah uvdcfia \ Maitreya sruyaidm etad yat prishto 'liam iha tvayd | Vishnor a Sisdmia-sambhuti-charitam jagato Mtam \ "Tou have related to me the complete genealogy of the kings, and also the entire history of the races. 1639 ff., it is said: 'Eirel fleol t^66vov ir Aripiifia Tos. Narayana, the god who transcends all, the minutest of the minute, the vastest of the vast, the greatest of the great, the most eminent of the eminent, whom, true, and true in act, they celebrate in ' vakas,' ' anuvakas,' in ' nishads,' '"'^ and in ' upa- nishads,' and in true ' sama'-hymns, . I am unable to say whether Indian literature contains any such writings as ' nishads,' or whether the term is a purely fictitious one, invented hy the author of this passage to denote a principal and original set of writings to which the TJpanishads may have formed, in his idea, a secondai-y and supplemental class, as the Upapuranas do to the Puranas. In the following passage, also from the S'anti-parvan, Krishna identifies himself with the supreme Spirit, and represents Brahma and Mahadeva as having proceeded from him. Md no mahdntam uta md no arhhakam ma nah uhshantam uta md nah uhshitam | mo no ladhih pita/ram mota mdtaram md nahpriyds tanvo Hudra ririshah | 8. Bestow on us, immortal, the food of mortals ; be gracious to ourselves, our children, and descendants. Slay neither our great, nor our small, neither our growing nor our grown, neither our father nor our mother; injure not, Eudra, our dear selves. Injure us not in our children and descendants, nor in our men (life, V. Then Diti, the mother of the Asuras, desiring a son who should be able to slay Indra, through austerity became pregnant by her husband. I have praised him with the heroes of the divine Sky : may I (with my prayer) as it were aim at the Maruts in heaven and earth." E. Indra, I have uttered this to thee, and this to the Sky, and to Rudra, who derives his renown from himself, and to Mitra, and to Yaruna abundantly, to the very gracious, abundantly." E. As in the first of the two texts Diti is defined as the mother of the Asuras, the reading there must be correct ; and the Maruts must have been regarded by the writer as her sons. Rva sya te Rudra mrilaydkur hasto yo asti IJieshajo jald- shah I apahhartd rapaso daivyasya ahhi nu md vrishabha ehakshamlthdh | 8. The later triad of Brahma, Vishnu and Eudra, seems therefore to have been then unknown. The passages adduced from the Mahabharata relating to Krishna make frequent mention of Mahadeva also, and illustrate the conceptions entertained of him at that epoch of Indian history when they were composed. My best thanks are due to the diflferent scholars who are mentioned in the course of the Work as having given me assistance ; and in particular to Professor Aufrecht, whose name recurs perpetually in the following pages, and who has favoured me with the most valuable sugges- tions and information in respect particularly to the sense of the Yedic texts, which long and careful study has rendered him so competent to interpret. [Then follow some lines whicji have been quoted above, p. The supreme divine Purusha shall be born in his own person {sakshat) in the house of Vasudeva. The infinite, thousand-faced, self-resplendent deity shall first become a portion of Vasudeva, in order to gratify Hari. Etmminn eva hale tu bhuri-hhard- vapidita | jagdma dharani Merau sam Sje tridwauhasdm \ 25 I ahshau Mnyo hi lahuldh divya-murti-dhritam swrdh \ mahdlaldndm driptdndrh daityendrdndm mamopari | tad-bhuri-bhdra-piddrta na iahnomy ama/reiva/rdh \ vibhartum dtmana "tmanam iti mjndpaydmi vah \. But the gods, after conquering the Asuras, sought him, saw him, and took the treasures from him : then he wept {(wudat), and from that he is called Eudra." 304 TEANSLATION OF HYMN cxiv., BOOK i. Whatever prosperity and blessing our father Manu ac- quired by worship, may we attain it all under thy guidance, Eudra. May we by our divine worship obtain the goodwill of thee, Eudra, who art the ruler of heroes, and beneficent; act favourably towards our people : may we, with our men unharmed, offer thee our oblation. "We invoke to our succour the impetuous Eudra, the fulfi Uer of sacrifice, the swift, the wise. As a keeper of cattle (brings victims), so have we brought praises near to thee : " bestow on us thy favour, father of the M'aruts. 305 Rudra, attended by the Maruts, listen to our invocation. Thou, who hast a pleasant abode, movest onward with the ruddy winds. 76 f.) the third verse of this hymn, where Agni is iden- tified with Indra, and Vishnu, in the same way as he is identified with Eudra and Puahan in the verse before us. Sayana, in his commentary on this verse, gives two derivations of the word Eudra : Mud duhhhafh duhhha-hetur vd papadih | tast/a drdvayita etan-ndmako devo' ««' I " Jiudro vai esha yad Agnir" ity adisho Agneh Rud/n-kabdma vymahdrdt \ yadnd ham Rudrah \ rauti \ mdm anishtm nardh du Kkhe patishyanti \ Rudras tddriso 'si \ "Rut means suffering, or sin, etc., which causes suffering. Md tvd Rudra ohuhrudhdma namohkir md dushtuti vri- shahha md sahuti \ ud no virdn arpaya Iheshajebhir Ihishaktamam tvd bhishajdm irinomi \ 5. In the preface to his edition of the Narada Panoharatra, published in the Bib Uotheca Indica in 1865, p. 156 ff.), in which the gods are classified, and the most prominent places are assigned to Agni, Yayu or Indra, and Smrya, who seem to have been regarded by the author as the triad of deities in whom the Supreme Spirit was especially revealed, while Vishnu and Eudra are merely mentioned as gods who were worshipped con- jointly with Indra and Soma, respectively. 441-491 of the Appendix, are chiefly occupied by quotations from the Eamayana and Mahabharata, containing a great variety of details re- lating to Eama and Krishna, the two heroes who came ultimately to be regarded as the principal incarnations of Vishnu ; and an attempt is made by an examination of these texts to elucidate the question whether or not a divine nature was ascribed to these two personages by the authors of the two poems as they originally stood. xxii,), whose remarks are subjoined in a note,* and Wilson (Pref. I xi discover to have any bearing on the subjects which I have handled. Texts feom the Vedic Hmofs, Be Ih- MM'AS, AND Pu EAJf AS, ETC., EELATHf G TO THE Ce EATION OF THE TJlfl TEESE, Alf D TO THE DEITIES Vl STAKAEMAST, Daksha, Abiti, Hr EANTAe AEBHA, Skambha, Peajapati, Pi JEirs HA, Naeatana, and Beahma, 3 — 20. The rishis came to thee, f Achyuta, J whilst thou wast sitting in the midst of the Chaitya (sacrificial ground), resplendent with thy own bright- ness, and begged of thee security. Do you, in portions of yourselves, be born among the Tadus, whilst he, the god of gj)ds, walks upon the earth, removing her burthen by his destructive power. Or (6) when on one occasion there was a battle between the gods and Asuras, Eudra having the nature of Agni carried off the treasures which had been thrown down by the gods and went away. braided hair, ruling over heroea^ that there may be prosperity to our two-footed and four-footed creatures, that everything in this village may be well fed and free from disease. Be gracious to us, Eudra, and cause us happiness ; let us with obeisance worship thee, the ruler over heroes. kar-\-upa-\-a : v/pa te gah iva akaram vrintshva duhitar divah | Satri atommi najigyuahe \ "I have, Night, brought before thee (praises) as it were cows ; choose (them, daughter of the Sky), as it were a hymn to a conqueror." Sayana (on K. pasunam palayita gopah prata Akale svasmai samarpitan paiun sayamkale svamiihyah pratyarpayati evaih tvat sakasal labdhan stutirupan mantran stuti-sadhanataya tubhyam pratyarpayami | " As a cattle-herd returns to the owners in the evening the cattle entrusted to him in the morning, so I, by the fulfilment of praise, give back to thee the laudatory hymns received from thee." HOW THE MAEUTS BECAME EUDRA'S SONS. S'reshtho jdtasya Rudra iriyd hi tavastamas tavasdm vajra-ldho \ parshi nah pdram amhasah svasti vihdh ahh Uih rapaao yuyodhi \ 4. It had been previously related that Brahma had exhorted his son Narada to take a wife and so people the world contains the legends relating to the same god in the Brahmanas, in which he is identified "with sacrifice; while in one of them he is spoken of as a dwarf. A commentato T of a certain authority, Durgacharya, explaining the Nirntta of Yaska, when he arrives at the text of Medhatithi published by Eosen," (i.e. It is manifestly the luminary of day regarded in the three principal moments of his course, his rising, meridional position, and setting ; and there is none erf the expressions of the Vedic texts in which this god appears, making himself in ttree steps master of the celestial vault, to which this explanation given by Yaska several centuries before our era does not apply. Creation ; primeval waters ; mundane egg ; Brahma or Prajapati; morality of the Indian gods; creation of the gods, etc. Vishnit, as eepeesented ts the Vedic Hymns, the Bbaemanas, the Itihasas, and the Pl TEAIf AS. Bhoja, equal to Kartavirya ''*' in battle, was slain by thee on the Iravat I, as we U as both Gopati and Talaketu. S.) md no goshu md no aheshu ririshah \ virdn md no hhdmito (hhdmino V. to be explained by it : this he gives (^rdti) to his worshippers : hence he is denominated Endra. 310 TEXTS PROM THE KIGVEDA taram namolhih | "'With prostrations I invoke this blessing from the god Savitri, whose purpose neither Indra, nor Varuna, nor Mitra, nor Aryaman, nor Eudra, nor any enemies can resist." In the next text, 'rudra' is merely an epithet of Agn L E. In verse 6, on the other hand, Eudra is the name of a god. xxxiv.), had already drawn attention to the text of Yaska and to the Commentary of Durga, by which it is shown that the three steps of Vishnu were interpreted by the ancient commentators in the manner which I have indicated in pp. In the same way "Wilson, Weber, and Whitney (see pp. of this Volume)^ had pointed out that the Eudra of the Eig-veda is very different from the Eudra or Mahadeva of the Puranas. The whole, therefore, that I can claim to have effected is to have brought together, and to have illustrated to the best of my power, all the most important texts which I could * " We can at this day go further still, and affirm t]iat the Vishnu of the Vedas is in no way the Vishmi of the mythologists. This interpretation, which he derives from Yaska himself, leaves no doubt on the question what we are to understand by the Vishnu of the Vedas, who takes three steps. So, too, having vanquished Eukmin in battle with thy car, resounding like Parjanya, and gleaming like the sun, thou didst obtain thy queen to be the object of thy love. 215.) Indradyumna was slain by thee in thy wrath, and the Yavana Kaserumat, and S'alva, the lord of Saubha ; and Saubha was thrown down. TTpa te stomdn pasu-pdh ivdhwram, rdsva pitar Marutdm sumnam asme \ Ihadrd hi te sumatir mrilayattamd atha vayam avah it te vrimmahe \ 10. Or (4) rut signifies language composed of words, or the science of soul which is. — Agnim sumnai/a dadhire purojanah vaja-iraoasam^^ ika vrikta-barhiskalt \ yata-sruchah swucham viha-devyam rud/ramyajna- nam sadhad-ishtim apasam \ " Men, having prepared the sacrificial grass, and holding lax Ues, have, to obtain his blessing, placed in their front Agni, renowned for wealth, the brilliant, acceptable to all the gods, the terrible (ritdra), who fulfils the objects of sacrifices and rites." In the first verse of the hymn next quoted also, 'rudra' is merely an epithet of Agni.

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