Panchratre Jayakhya Samhita

SR No.: 020424
Original Sutra Author: N/A
Author: Embar Krishnamacharya
Publisher: Orental Institute
Publication Year: 1967
Total Pages: 588
Language: Sanskrit
Classification: Book_Devnagari
File Size: 23 MB

Page 29

FOREWORD.
come out of him, it is reasonable that his worship should be performed through the agency of the Mantras. The philosophical portion of the Jayākhya has been brought into the book in order to show the necessity of worship which seems manifestly the purpose of the composition of the book, and for showing the utility of the worship of gods with the help of the Mantras,
A question is raised : How the letters of the alphabet originate from Brahman who is immune from change ? In reply it is said that Brahman is endowed with extraordinary powers, he is all-powerful, and it is due to his special powers that the letters come out of him though he may remain changeless. The order in which the letters of the alphabet are originated is fully described in the Abirbudhnya Samhita. Nay more, even the creative principles like the Mahat, Ahankara etc. originate from the letters. This seems to be the accepted principle of the Pañcarātra Saṁhitās and the same doctrine also appears in the Abirbudhnya Samhitā. Brahman, who is endowed with power, being restless with superfluous energy transforms himself in the form of Agni, and Soma, representing the short and long vowels. This Soma is called Joy (Ahlāda or Ananda) while the Sarya is called Light ( Prakāśa or Jnāna). The combination of the short and long vowels is given the name of Agnişoma, and they are considered to be the forms of the highest Brahinan. Agnīşoma are then regarded as the creator, maintainer and destroyer of the universe. They are therefore named as Pumān.
योऽविकारः परः शुद्धः स्थितः संवेदनात्परे । स कथं व्यापकं ब्रह्म मन्त्रमुर्तित्वमागतः ॥ तस्यैको परमां शक्तिं विद्धि तद्धर्मचारिणीम् । ययोपचर्यते विप्र सृष्टिकृत्परमेश्वरः।
adet PARTEI TEARICA vad I p. 58. शक्त्यात्मकः स भगवान् सर्वशक्त्युपबृंहितः। अग्नीषोमात्मकत्वेन तुल्यकालं हि मूर्च्छति ॥