Mahabharata Anushasna Parva (Dana Dharma Parva) Chapter 14:14
I worship him, O Purandara, who is conversant with the creation of all elements and the thought of all living creatures, and who is the original cause of the existence or creation of all creatures, who is omnipresent, and who has the puissance to give everything.[1]I solicit boons from Him who cannot be comprehended by argument, who represents the object of the Sankhya and the Yoga systems of philosophy, and who transcends all things, and whom all persons conversant with the topics of enquiry worship and adore.[2] I solicit boons from Him, O Maghavat, who is the soul of Maghavat himself, who is said to be the God of the gods, and who is the Master of all creatures. I solicit boons from Him who it is that first created Brahma, that creator of all the worlds, having filled Space (with His energy) and evoked into existence the primeval egg.[3] Who else than that Supreme Lord could be creator of Fire, Water, Wind, Earth, Space, Mind, and that which is called Mahat? Tell me, O Sakra, who else than Siva could create Mind, Understanding, Consciousness or Ego, the Tanmatras, and the senses? Who is there higher than Siva?[4] The wise say that the Grandsire Brahma is the creator of this universe. Brahma, however, acquired his high puissance and prosperity by adoring and gratifying Mahadeva, that God of gods. That high puissance (consisting of all the three attributes of creation, protection, and destruction), which dwells in that illustrious Being who is endowed with the quality of being one, who created Brahma, Vishnu, and Rudra, was derived from Mahadeva. |
References
- ↑ This seat, says Nilakantha, is called Avimukta and lies between the eyebrows and the nose.
- ↑ Nilakantha interprets this mystically.
By Soma he understands the artery or duct called Ida, and by Agni the duct called Pingala. Dhira is Buddipreraka; vyavayam is sancharam. Dhirobhutani dharayan nityam vyavayam kurute is the order of the words.
The sense is this: in this spot is seated Brahman; there Ida and Pingala meet; and there also is Vayu which urges the understanding and upholds all living creatures. - ↑ Yatra is not to be taken as a locative here. It is equivalent to yatah or for which.
- ↑ Tanmatras are the subtile elements, those which we perceive being gross ones.
- ↑ Here Mahadeva is represented as Supreme Brahman. Hence, the Being that created Brahma, Vishnu, and Rudra, derived his power to create from Mahadeva. Thus Mahadeva is Unmanifest Brahma.
- ↑ Sampadayitum is aisaryyena samyojayitum. The difficulty lies in the first line; the ablative is to be taken as yabartha or lyablope.
- ↑ This is an instance of crux; adhipati is a verb of incomplete predication, implying etya or encountering.
- ↑ Here the compassion of Mahadeva is shown.
The commentator explains that eshu refers to these words; chatanachetanani would include all animate and inanimate existences. The word adi following implies heaven and all unseen entities. Avyaktamuktakesa is a periphrasis for jiva; avyaktam aspashtam yathasyattatha muktah bhanti tirohitam nitya-muktatwama sya is the explanation offered. This is, no doubt correct. The sense then is that all this has flowed from Maheswara and exists for being enjoyed by Jiva.