1829. The word Upanaha used here in the dual number, has puzzled many
persons. It is difficult to conceive why the great God should appear with
a pair of shoes in one of his hands. Probably, the Upanaha, in ancient
times, was a wooden sandal, and what the poet means to say is that
Narayana, appeared with all the requisites of a Brahmacharin on his
person.
1830. i.e., merges into.
1831. This cosmogony is agreeable to the Vaishnava scriptures. Above all,
without beginning is Vasudeva. From Vasudeva is Sankarshana. From
Sankarashana is Pradyumna. From Pradyumna is Aniruddha. Some persons find
in this quadruple creation the distinct trace of the Christian Trinity.
It is very difficult, however, to say which doctrine, the Hindu or the
Christian, is the original and which is derived from which.
1832. The reader is requested to mark the address 'king of kings'. This
is evidently a slip of the pen. The whole speech is that of Narayana and
Narada is the listener.
1833. The commentator is silent. The sense seems to be that as Brahman is
to be the son of Narayana in the beginning of a Kalpa when there is no
other existent object mobile or immobile, the same Brahman is to be
vested with dominion over all things which he would himself create
through Ahankara. Of course, as long as Brahman is without Ahankara so
long there can be no Creation, i.e., no subjects mobile and immobile, to
be known by different names.
1834. Nityada is always. Some persons believe that Narayana has to
manifest himself always for achieving the business of the deities.
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