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Updated: June 8, 2025
For thy bent brow would plant arrows even in the heart of the Great Ascetic. And she said again: O husband, is this thy welcome, after so long a separation? It is a wonderful thing to see a cobra move. Nothing can describe it. That is, the Beauty of the arched eyebrows. And Aja bounded, as if bitten by a snake. And he exclaimed: Thy husband! What! Am I then thy husband also?
So they two stood awhile in silence. And all at once, Aja spoke, not knowing that he spoke aloud. And he said, very slowly: How many husbands, then, have already had this lustrous beauty, who looks for all as pure and pale and undefiled as a new young delicate jasmine bud?
But a further objection is raised, if the Prakriti denoted by aja begins with, i.e. is caused by Brahman, how can it be called aja, i.e. the non- produced one; or, if it is non-produced, how can it be originated by Brahman? To this the next Sutra replies. The 'and' expresses disposal of a doubt that had arisen. There is no contradiction between the Prakriti being aja and originating from light.
And a dead silence like that of space whence all three worlds have been removed left Aja nothing else to hear but the beat of his own heart. And the hair rose up upon his head with sheer amazement. And he said to himself: Ha! what new wonder is this, and what has become of the city wall? And where in the world have I got to now, and how?
One aja loves her and lies by her; another leaves her after having enjoyed her. A doubt arises here whether this mantra declares a mere Prakriti as assumed in Kapila's system, or a Prakriti having its Self in Brahman. The Purvapakshin maintains the former alternative.
Nor is there anything in the text to convey the idea of that aja having the power of independent creation; for the clause 'giving birth to manifold offspring' declares only that she creates, not that she creates unaided. The mantra does not therefore tell us about an 'unborn' principle independent of Brahman.
Art thou so sure, so very sure, that she is not deceiving thee, and that thou art not merely the last of the many lovers whom she toys with for a moment, and then carelessly casts away? Art thou so very certain that thou hast never had a predecessor? And Aja started, in spite of himself. For the word recalled to him the manner of the old King. And Natabhrúkutí saw it.
And she saw, instead, Aja, standing, leaning on his sword, and smiling, on the very edge of the wall. And at the very first glance at him, she was struck with stupor, and she fell that very moment so violently in love with him that she could hardly flap her wings, by reason of the fierce agitation of her heart.
So as Aja stood upon the wall, looking out over the desert, suddenly all vanished from before his eyes. And he saw before him no city, and no desert. But he found himself in a dusky wood, thick with tall tamála trees, and lit by a light that was neither that of the sun nor that of the moon.
We then apply to the interpretation of the Svetasvatara-text the meaning of the analogous Mahanarayana-text, as determined by the complementary passages, and thus arrive at the conclusion that the aja in the former text also is a being having its Self in Brahman. That this is so, moreover, appears from the Svetasvatara itself.
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