Vaishnavism, Shaivism and Minor Religious Systems v2.c13.162

v2.c13.162

The fourth chapter opens with the expression of the desire that he who, himself being without form, creates many forms with a certain purpose, in whom in the end as well as in the beginning the universe exists, may endow the adorers with a holy will. Then follows the identification of this supreme soul with fire, sun, wind, moon and a variety of other objects (2–4). We have then the metaphor of one male goat lying down with the female goat and another male goat abandoning her after enjoyment, which represents the soul in the worldly and the delivered conditions (5). We have next the verse about two birds, the friends and companions of each other, resting on the same tree, one eating the fruit of that tree and the other simply looking on without eating, which occurs in the RV. (I, 164, 20) and in the MU. (III, 1, 1). The next verse about the weak soul being deluded and in grief and being delivered from his sorrows when he sees the other soul, who is the ruler (Īśa), occurs in the MU. also (III, 1, 2) but not in the RV. After two verses there is another, in which Māyā is called Prakṛti, and he who uses this Māyā is called Maheśvara (10). Maheśvara is a name of Śiva. Having known the boon-giver, Īśāna, who presides over every productive organ and in whom and from whom are all things, one attains eternal peace or serenity (11). Then there is a repetition here of a verse in the previous chapter (III, 4) with an unimportant difference of reading (12). Then occurs the second part of the verse in RV., which represents Hiraṇyagarbha to be the lord of two-footed and four-footed animals (X, 121, 3), the first part of the latter being paraphrased here (13). This verse was probably suggested by the occurrence of the name of Hiraṇyagarbha in the previous verse. Having known Śiva (the auspicious), who is minuter than the minute, the creator of the universe, of many forms, and who alone encompasses the universe in this medley of the world, one attains eternal peace (14). That same lord of the universe concealed in all objects is the protector of the world in time. Devoting themselves to him and knowing him thus, the Brahmarṣis and the deities cut away the nooses of death (15). Knowing Śiva, concealed in all beings, who is as subtle as the essence of milk other than the butter, knowing the god who alone encompasses the universe, one is free from all nooses (16). This god — this great soul — whose work is the universe always dwells in the hearts of men. He is determined by the heart, the intelligence, and internal consciousness; those who know this become immortal (17). When there was simple darkness and no day or light, no entity or nonentity, Śiva alone existed. He was the one unchangeable thing, and he was the bright light of the sun, and from him sprang all intelligence (18). Here appears an idea similar to that expressed in RV. X, 129. No one can seize him above, transversely or in the middle. There is not another like him. Great is his glory (19). His form is invisible. Nobody sees him with the eye. Those who see him, dwelling in the heart, by the heart and the internal consciousness, become immortal (20). This verse is the same as in KU. (VI. 9), excepting in the third line, which there is the same as the third line of v. 17 above. The chapter ends with two verses containing a prayer to Rudra to protect, the latter of which is the same as RV. I, 114, 8.