2023-02-15 17:27:22 by ambuda-bot
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VISHNU SAHASRANAMA
47. The indefinable (Aprameyah).
Because He cannot be reached by the senses as He is
devoid of sense-object such as sound, etc.; nor through
inference can He be known because He is devoid of the
characteristic marks relating to inference; nor through
analogy; for, He is without parts and hence no comparison
can be made; nor through inference from circumstances,
because it is impossible to attain anything without Him;
nor through negative proof, because He is the very existence
Himself as well as the witness of negation; nor through
the testimony of Sastras, because He is devoid of any of the
peculiarities that may be deduced from them. If so, how
is it said that He can be known by the Sastras? It is thus
explained even though the Supreme Light who is the
witness of proofs, etc., is beyond the reach of Sastras, yet
as they serve to remove the superimpositions and whatever
that is not of His nature, they are said to reveal Him who
cannot be defined, being the witness.
48. The lord of the senses (Hrishikesah).
*Hrishika' senses, and 'Isa,' Lord, i.e., he assumes
the form of Kshetrajna; or he who controls the senses, the
Supreme Atman; or He who in the form of sun and moon
(Hrishi) delights the world by his (Kesa) rays. The Moksha-
dharma (Maha. Santi., 343, 62 and 63) says: "The sun
and moon through their rays known as Kesa always uphold
the Universe as it is by awaking it and causing it to sleep.
By such awaking and causing to sleep, the Universe is de-
lighted. It is in consequence of these acts of Agni and Soma
who uphold the Universe, that I have come to be called by
the name of Hrishikesa, O son of Pandu! Indeed, I am
the boon-giver Isana, the creator of the Universe."
49. Lotus-navelled (Padmanabhah).
(196 and 346)
Lotus (symbolises) the source of all the Universe,
which (source) is in his navel. The Sruti (Tai. Sam., 4-6-2)
says: "In the navel of Aja (Brahma) all this is established."
VISHNU SAHASRANAMA
47. The indefinable (Aprameyah).
Because He cannot be reached by the senses as He is
devoid of sense-object such as sound, etc.; nor through
inference can He be known because He is devoid of the
characteristic marks relating to inference; nor through
analogy; for, He is without parts and hence no comparison
can be made; nor through inference from circumstances,
because it is impossible to attain anything without Him;
nor through negative proof, because He is the very existence
Himself as well as the witness of negation; nor through
the testimony of Sastras, because He is devoid of any of the
peculiarities that may be deduced from them. If so, how
is it said that He can be known by the Sastras? It is thus
explained even though the Supreme Light who is the
witness of proofs, etc., is beyond the reach of Sastras, yet
as they serve to remove the superimpositions and whatever
that is not of His nature, they are said to reveal Him who
cannot be defined, being the witness.
48. The lord of the senses (Hrishikesah).
*Hrishika' senses, and 'Isa,' Lord, i.e., he assumes
the form of Kshetrajna; or he who controls the senses, the
Supreme Atman; or He who in the form of sun and moon
(Hrishi) delights the world by his (Kesa) rays. The Moksha-
dharma (Maha. Santi., 343, 62 and 63) says: "The sun
and moon through their rays known as Kesa always uphold
the Universe as it is by awaking it and causing it to sleep.
By such awaking and causing to sleep, the Universe is de-
lighted. It is in consequence of these acts of Agni and Soma
who uphold the Universe, that I have come to be called by
the name of Hrishikesa, O son of Pandu! Indeed, I am
the boon-giver Isana, the creator of the Universe."
49. Lotus-navelled (Padmanabhah).
(196 and 346)
Lotus (symbolises) the source of all the Universe,
which (source) is in his navel. The Sruti (Tai. Sam., 4-6-2)
says: "In the navel of Aja (Brahma) all this is established."