270 THE IMJIAN AOTIQTJAEY. rESTBER, 1875. A veil, which sense may never rend, Thyself, — of all which sense rereals The subtile germ and cause — conceals : Thee saints alone may comprehend. Thon dwellest every heart within, Yet fillest alt the points of space ;
it ho at affection, full of grace,
Primeval, changeless, pure from sin ; Thongh knowing all, Thyself unknown, S.-lf-sprung, and yet of all the source, Unmastered, lord of boundless force, Thongh one, in each thing diverse shown. With minds by long restraint stibdned, Saints, fixing all their thoughts on Thee, Thy lustrous form within them see, And i mi so med, gain the highest good. Who, Lord, Thy real natnre knows ? Unborn art Thon, and yet on earth Hast shown Thyself in many a birth, And, free from passion* skin Thy foes. Thy glory in creation shown, Though seen, our reason's grasp transcends Who, then, Thine essence comprehends, Which thought and scripture teach alone ? TJngained, by Thee was nought to gain, Xo object more to seek j Thy birth, And all Thy wondrous deeds on earth, Have only sprung from love to men.* • Compare the Blutgavad QttA, ili 29 : "There is nothing which I am bound to do, nor anything un'ibtained which I have yet to obtain ; and yet I continue to act 25, As the ignorant, who are devoted to action, do, so let the wise that) also do, seeking to promote thi* boneSl of the world-" f The literal prose translation of this pamsagi 1 is as follows i— 13. '" Glory to Thee, who art first the Creator of the universe, next its upholder, and finally its destroyer ; glory to Thee in this threefold ehortcter. lfi. As water falling from the sky, though hanng but one flavour, assumes different Ha- vours indifferent bodies, so Thou, associated with tie thrtie qualities [ 8a ' ' i . R ■■ , r v, and Tamaa, or Goodness, Passion, and Darkness!, us sum est [three] states ftho* pmerrer, ana destroyer, according to the commentator}, tin nujh Thyself unchanged. 17. Immeasurable, Thou mm. surest the worlds : dashing notibing, Thou art the fidfiller of desires; a]iioiii[iiereil. Thou art a conqueror; utterly indis- '•', Thou art the cause ■ -( all 1 1 m t ii discerned. IS. Though one, 'I'lmu from one or another c;iuso assotu- or that condition ned to those which crystal tmdergoei from tho contact of d !io«-n as abiding in [oar] '
- u free from affection, asc< f
i, primeval, and imperishable- 2(1. Thou knowest all things. Thyself unknown ; sprang from T -existent), Thon art the source of all' things ; Thou
- ir! the lord of nil. Thyself without a master j thou
■i.e. Thou assumestnll forms. 21. Thou art dechi be lie who is celebrated in the seven Sftma-Lymnn, to bo Ho sen on tie. waters of the seven oceans, whwte face •ed np by the god of seven rayi fFire), and i resort of the seven worlds. 22. Knowledge which " ie four classes of fruit [virtue, pleasure, wealth, and With this poor hymn thongh ill-content, We cease : — what stays oar faltering tongue ? We have not half Thy praises sung, Bat all our power to sing is spent. f 31. Satapatha Brahinana, ii. 2.2.19: — Results of Truth and Falsehood. Those noble men who falsehood dread, Jn wealth and glory ever grow, As flames with greater brightness glow, With oil in ceaseless flow when led. Bat like to flames with water drenched, Which, faintly flickering, die away, So liars day by day decay, Till all their lustre soon is quenched. o"2. Taittiiya Aranyaka, x. 0: — Sweet savour of Quod Deed*: "Falsehood to be ehmtned. As far and wide the vernal breeze Sweet odours wafts from blooming trees, So, too, the grateful savour speeds To distant lands of virtuous deeds. As one expert in daring feats Athwart a pit a sword who lays, And walking on its edge essays The chasm to cross, but soon retreats, With cries, afraid to fall below. And trembling stands upon the brink, — So let a man from falsehood shrink, And guard himself from future woe. final liberation], the division of tirnointo four the fourfold division of the people into caste's,— nil things come from Thee, the four-faced. 23. Toxins I' 1 contemplative men), with minds subdued by exercise, re- cognize Thee, the luminous, abiding in then* hearts, (sad bo attain) to liberation U- Bt ytm^ , 84 Wh,, comprehends the troth regarding Thee, who art an bora, and yet becoraest born ; who ad passionless, yet slayest thine enemies ; who sleeps t, ami yet art pwnke j- 2"». Thou art capable of enjoying Hound- : *ense, of pre.- rem aaaterityj of protecting th and of living in indiuererioe t.. all external things. 26. The roads leading to perfection, which vary according to the different revealed systems, at) en.] in Tnee, u tie- in the Ganges flow to the ocean- 27. Foe tboso pgjj men tvhose hearts are fixed on Thee, ml,,, bare committed to Thee their works, Thoaarl farther mundane births. 2K. Thy glory, u« mat. if" isesxntba earth and other objects, is vet mcompre- «■*** | of ThvHolf. wh proved only by bnfl uuthorily of scripture and by inf. - SO. Seeing that the reinembnue ■<■ of Thee slono pm ■ et mental cd towardi tl , ire thereby indicated. SO. I exceed the ocean, and as the beams of Hght exc 5° 7n?. ynf " ,s ,ru "- u -'-cJ our praises. 31. There i ttain wl.ieh ' iandnesij to the world is the only motive for Thj of" » ur J n.v his our hymn now comes to a oToso after celebrating Thy gw m of this is ■n. or our inability to SS! I t there isanylimiUiyafM, ic,, m ueli.m.«r. 01 bates. These verses hate not all been rendered literally.
