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VISHNU SAHASRANAMA
different basins of water." The Sve. Up., (1-10) says:
"The One God rules the perishable (Pradhana) and the
Self." Chcha. Up. (7-26-2) "He becomes one." Another
Sruti says: "He pervades through that," "That He only,
by this divine eye, the mind, perceiving all the objects,
enjoys." "The Supreme and unchangeable Self only is
the Jiva." Br. Up. (III-4-7) says: "He entered thither,"
"One should worship Him as the Self," (IV-5-19) "That
this Brahman is without cause...." (V-7-23) "There is no
other seer but He,... there is no other knower but He,"
(VI-4-22) "And He is that great unborn Self, who consists
of Knowledge," (III-4-10) "He who worships other deities
. . ." (Cheha. Up. (VI-8-7) "All this is Åtman." (Bh.
Gita, XIII-L) says: "Understand Me as the knower of the
field (Kshetra)." Yoga Yajnavalkya says: "Just as the
sparks fly out from the heated iron-ball, so the worlds pro-
ceed from the Atman." Brahma Purana says: "The un-
born is said to be born when he takes a form." Again,
"as a piece of rope lying on the floor on a dark night
appears as a serpent to the eye affected by the darkness,
and as the one moon seems as two, so Paramātman, the
Supreme Purusha, ever-existing, self-radiant, and all-
pervading, seems as many in the various vehicles; and
one imagines himself as the actor through ignorance due to
egotism." The Srutis again (Br. Up., 6-3-21) say: "Thus
this person, when embraced by the Intelligent Self..."
(Chcha. Up. VI-8-1) "He becomes united with the True."
Another saying is: "Deluding Himself by His own Maya
of duality, Hari subjects Himself to the influence of
attributes." (Bh. Gita, 15-10) says: "The deluded do not
perceive Him when He departeth or stayeth," (5-15) "The
knowledge is veiled by ignorance." In another place it is
said: "Avidya consists of (all objects ranging) from
Avyakta (unmanifested Prakriti) down to Visesha (to
particular species); "This was darkness before." (Chcha.
Up., VI-1-4) "The difference being only a name." Again
VISHNU SAHASRANAMA
different basins of water." The Sve. Up., (1-10) says:
"The One God rules the perishable (Pradhana) and the
Self." Chcha. Up. (7-26-2) "He becomes one." Another
Sruti says: "He pervades through that," "That He only,
by this divine eye, the mind, perceiving all the objects,
enjoys." "The Supreme and unchangeable Self only is
the Jiva." Br. Up. (III-4-7) says: "He entered thither,"
"One should worship Him as the Self," (IV-5-19) "That
this Brahman is without cause...." (V-7-23) "There is no
other seer but He,... there is no other knower but He,"
(VI-4-22) "And He is that great unborn Self, who consists
of Knowledge," (III-4-10) "He who worships other deities
. . ." (Cheha. Up. (VI-8-7) "All this is Åtman." (Bh.
Gita, XIII-L) says: "Understand Me as the knower of the
field (Kshetra)." Yoga Yajnavalkya says: "Just as the
sparks fly out from the heated iron-ball, so the worlds pro-
ceed from the Atman." Brahma Purana says: "The un-
born is said to be born when he takes a form." Again,
"as a piece of rope lying on the floor on a dark night
appears as a serpent to the eye affected by the darkness,
and as the one moon seems as two, so Paramātman, the
Supreme Purusha, ever-existing, self-radiant, and all-
pervading, seems as many in the various vehicles; and
one imagines himself as the actor through ignorance due to
egotism." The Srutis again (Br. Up., 6-3-21) say: "Thus
this person, when embraced by the Intelligent Self..."
(Chcha. Up. VI-8-1) "He becomes united with the True."
Another saying is: "Deluding Himself by His own Maya
of duality, Hari subjects Himself to the influence of
attributes." (Bh. Gita, 15-10) says: "The deluded do not
perceive Him when He departeth or stayeth," (5-15) "The
knowledge is veiled by ignorance." In another place it is
said: "Avidya consists of (all objects ranging) from
Avyakta (unmanifested Prakriti) down to Visesha (to
particular species); "This was darkness before." (Chcha.
Up., VI-1-4) "The difference being only a name." Again