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246
啶�啷佮ぐ啶距ぃ啶�啷� - [pur膩峁嘺m - ] PURANA
[Vol. VI., N.ol
whereas the conscious world of manifestation serves for him as
the symbol or pointer of the unknown and hidden cause.
The author has instituted the approach of symbolism for
understanding the esoteric meaning of the Mantras. Three
Brothers of Agni give us an insight into the numerous Triads of
the Rgveda. The Seven Singing Sisters similarly are illustrative
of the Vedic Heptads, and the Five spokes of the wheel point to
the Pentads. Thus a comprehensive code of symbol language was
invoked by the Vedic thinkers in order to express their ideas.
Apart from the Vedic meanings, a special interest attaches
to the commentary for the explanations of Puranic legends which
were amplifications of Vedic ideas as accepted in the Indian
tradition that the Puranas elaborate the essence of Vedic thoughts
('addariancifu gam'). The meaning of Visnu's Garuda is explain-
ed under Mantras 20 and 31 in terms of Suparna or the Great Bird
of time or Samvatsara. The doctrine of the Three Birds (Tri-
Suparna-Vidya, Mantras 23, 25) was later on elaborated in the
legend of the fetching of Soma from heaven by Gayatri in the
form of Suparna and the same appears as the Suparna saga. The
legend of Urva艣墨 is explained under the symbolism of Vidyut
(Mantra 29). The story of Indra as Sahasra-bhaga or Sahastraksa
is explained under Mantra 40 as linked with the motif of the
Bhagavati, where bhaya stands for the thousandfold Pranic
creativity, and aksa for its awakening or manifestation on the
plane of consciousness or matter.
The illustrations to explain graphically the ideas of the
Mantras is a new technique of the author. Their peculiarity is
that they have been taken from the ancient tradition of Indian art,
where they spring up into 忙sthetic forms in stone and in painting
from the racial sub-consciousness of the people.
hymn is a distinct step
This study of the Asya Vam
promoting the cause of Vedic exegesis and Puranic interpretation.
-A. S. GUPTA
Jan., 1964]
BOOK-REVIEW
艢r墨 R膩sa-pancadhyayi-Samsk峁泃ika Adhyayana
By Dr. Rasik Vihari Joshi, Reader, Sanskrit
Department, Delhi University. Pp. 24 +226. Delhi,
1961. Rs. 10.
247 艢r墨mad-Bh膩gavata occupies a unique place in the Puranic
literature. It is called the Paramahamsa-Samhita, and is full
of deep and esoteric meanings. It requires a deep scholarship
and insight to unravel the intricacies of this great Pur膩峁嘺. The
R膩sa-Pa帽c膩dhy膩y墨 (Adhy膩yas 29-33 of Skandha X) forms an
important and a very popular portion of the Bh膩gavata. The
r膩sa-l墨l膩 of 艢r墨-K峁涐梗峁嘺 is generally misunderstood as kama-kri岣嵞�
of 艢r墨-Krsna having taken place on the gross physical plane.
The Bh膩gavata has given a vivid description of 艢r墨-K峁涐梗峁嘺's
r膩su-l墨l膩 in its Rasa-Pa帽cadhyayi. Dr. Joshi has done well to
bring out the hidden spiritual sense of these chapters.
The author has tried to give us an authentic text of these
five chapters, constituted with the help of 4 Devanagar墨 editions,
two Bengali editions and two Malayalam editions of the Bh膩ga-
vata. For his explanation of the text he has consulted about
14 Commentaries on it. Each 艣loka has first been literally
translated into Hindi, then follows an elaborate and scholarly
commentary by the author on it. Full references are given in
the footnotes.
In the Introduction of about 12 pages he has given a brief
comparative study of the rasa-lila of Sri Krsna as found in the
various Pur膩峁嘺s-Harivamsa, Brahma, Padma, Brahma-vaivarta,
and Devi-Bh膩gavata.
The work contains two parisistas (appendixes) at the end.
The first gives the Sanskrit commentary of Bhag. X. 29. 29 in
49 艣lokas written by the revered father of the author several years
ago; the second parisista also gives his father's elaborate Sanskrit
commentary of Bhag. X. 31. 1, written in prose and covering
about eight pages of the book. Then follows a bibliography of