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IV. Gleanings from the Bhakta-Mala

Published online by Cambridge University Press:  15 March 2011

George A. Grierson
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Extract

Before proceeding to the subject-matter of this paper, I would ask leave to revert for a moment to the preceding article on the Bhāgavata system of incarnations. Several kind Bhāgavata friends have sent me criticisms on points of detail in what I then wrote, which will be utilized when opportunity occurs. I would mention one now, as it affects the question of terminology. On p. 624 I used the name Vibhu or Vibhava Avatāra as the name of one of the forms under which the Supreme manifests Himself. I can give authority for both these names from North Indian literature; but, writing from Mysore in the south, Paṇḍit Gōvindâcārya, the translator of Rāmaňuja's commentary on the Bhagavad Gītā, informs me that the use of Vibhu in this connexion is incorrect. As a technical term of Bhāgavata theology, vibhu means “infinite”, in contradistinction to aṇu, “finite.” For the incarnation, vibhava is the only correct term. In this sense vibhava is explained as vividhēna bhavati, and means literally “many-becomingness”.

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Articles
Information
Journal of the Royal Asiatic Society , Volume 42 , Issue 1 , January 1910 , pp. 87 - 109
Copyright
Copyright © The Royal Asiatic Society 1910

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References

page 87 note 1 JRAS., 1909, pp. 621 ff.

page 101 note 1 Rām., I, dō. 148 ff., q.v. for the whole story.

page 104 note 1 Tulasī-dāsa refers to this story as illustrating the power of the sacred Name in Rām., I, xxvi, 2.

page 104 note 2 According to Bhg. P., I, iv, 8, he never stayed in one house longer than the time occupied in milking one cow. He was so pure in thought that though he was naked the nymphs who were bathing as he passed by did not trouble even to blush, much less to put on any apparel. On the other hand, when Vyāsa, his father, passed by with all his clothes on in pursuit of his son, they hurried on their garments as fast as they could.

page 104 note 3 Cf. Bhg. P., I, ii, 2. The trees were inspired by Śuka's spirit.

page 104 note 4 Bhg. P., X, vi, 35—

Pūtanā lōlca-bāla-ghnī rākṣasī, rudhirâ- 'śanā |

jighāṁsayâ 'pi Harayē stanaṁ, datvâ- 'pa sadqatim ‖

and ff.

page 105 note 1 According to Bh., “Ajā” here means “Māya” or “illusion” in the person of a harlot. K. simply says that “Ajā” means “harlot”. G. takes “ajā” as meaning “she-goat”, and says that he became the servant of a butcher, and was associated with the offal of the slaughtered she-goats. K. adds that he was expelled from the town by the king, and lived in a hut outside the town on the earnings of the harlot.

page 106 note 1 One of the Adorable'S names is Nārāyaṇa.

page 107 note 1 Cf. S. Bridget's words quoted in the following paragraph.

page 109 note 1 Ordinary beings are divided, according to the Artha-pañcaka, into four grades, viz.:—

(1) Baddha, those who are tied to the things of this world, and are not on the way of salvation;

(2) Mumiikṣu, those who desire salvation, but have not yet become fit for it;

(3) Kēvala, the pure in heart, who are devoted to the Adorable alone, and who are thus on the way of salvation;

(4) Mukta, the saved.

To these is added a fifth class—those who have never entered into the round of transmigration, but are saved (mukta) from the moment of their creation and for ever (nitya-mukta). This class includes the Pārṣadas, as stated above, Garuḍa, and other semi-divine persons.

page 109 note 2 For a full account of this, and of the birth of Jaya and Vijaya in the womb of Diti, see Bhg. P., III, xiv–xix.