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teṣāṃ tadvacanaṃ śrutvā sarveṣāṃ munipuṃgavaḥ krodhasaṃraktanayanaḥ saroṣam idam abravīt yad dūṣayanty aduṣṭaṃ māṃ tapa ugraṃ samāsthitam bhasmībhūtā durātmāno bhaviṣyanti na saṃśayaḥ adya te kālapāśena nītā vaivasvatakṣayam saptajātiśatāny eva mṛtapāḥ santu sarvaśaḥ śvamāṃsaniyatāhārā muṣṭikā nāma nirghṛṇāḥ vikṛtāś ca virūpāś ca lokān anucarantv imān mahodayaś ca durbuddhir mām adūṣyaṃ hy adūṣayat dūṣiṭaḥ sarvalokeṣu niṣādatvaṃ gamiṣyati prāṇātipātanirato niranukrośatāṃ gataḥ dīrghakālaṃ mama krodhād durgatiṃ vartayiṣyati etāvad uktvā vacanaṃ viśvāmitro mahātapāḥ virarāma mahātejā ṛṣimadhye mahāmuniḥ$On hearing the words of all of them, the bull among sages joined his hands in salutation and spoke these beneficial words. His eyes red with rage, he angrily spoke these words. I am established in fierce austerities, but am censured by those who revile an unblemished one like me. There is no doubt that the evil-souled ones will be reduced to ashes. Today, the noose of time will convey them to Vaivasvatas eternal abode. May they all be protectors of the dead For seven hundred lives! There were some shameless ones named Mushtikas. They were restrained in their diet and subsisted only on the flesh of dogs. Deformed and disfigured, let them wander around the worlds. The evil-minded Mahodaya has abused someone as unblamable as me. He will be reviled in all the worlds and will become a nishada. He was engaged in taking the lives of others and became one who showed no compassion. Because of my rage, he will have to face this catastrophe for a very long period of time. The great ascetic, Vishvamitra, spoke these words. In the midst of the rishis, the immensely energetic and great sage stopped. | teṣāṃ tadvacanaṃ śrutvā sarveṣāṃ munipuṃgavaḥ#On hearing the words of all of them, the bull among sages joined his hands in salutation and spoke these beneficial words.$krodhasaṃraktanayanaḥ saroṣam idam abravīt#His eyes red with rage, he angrily spoke these words.$yad dūṣayanty aduṣṭaṃ māṃ tapa ugraṃ samāsthitam#I am established in fierce austerities, but am censured by those who revile an unblemished one like me.$bhasmībhūtā durātmāno bhaviṣyanti na saṃśayaḥ#There is no doubt that the evil-souled ones will be reduced to ashes.$adya te kālapāśena nītā vaivasvatakṣayam#Today, the noose of time will convey them to Vaivasvatas eternal abode.$saptajātiśatāny eva mṛtapāḥ santu sarvaśaḥ#May they all be protectors of the dead For seven hundred lives!$śvamāṃsaniyatāhārā muṣṭikā nāma nirghṛṇāḥ#There were some shameless ones named Mushtikas. They were restrained in their diet and subsisted only on the flesh of dogs.$vikṛtāś ca virūpāś ca lokān anucarantv imān#Deformed and disfigured, let them wander around the worlds.$mahodayaś ca durbuddhir mām adūṣyaṃ hy adūṣayat#The evil-minded Mahodaya has abused someone as unblamable as me.$dūṣiṭaḥ sarvalokeṣu niṣādatvaṃ gamiṣyati#He will be reviled in all the worlds and will become a nishada.$prāṇātipātanirato niranukrośatāṃ gataḥ#He was engaged in taking the lives of others and became one who showed no compassion.$dīrghakālaṃ mama krodhād durgatiṃ vartayiṣyati#Because of my rage, he will have to face this catastrophe for a very long period of time.$etāvad uktvā vacanaṃ viśvāmitro mahātapāḥ#The great ascetic, Vishvamitra, spoke these words.$virarāma mahātejā ṛṣimadhye mahāmuniḥ#In the midst of the rishis, the immensely energetic and great sage stopped.$ |
kośair annamayādyaiḥ pañcabhirātmā na saṃvṛto bhāti nijaśaktisamutpannaiḥ śaivālapaṭalair ivāmbu vāpīstham tacchaivālāpanaye samyak salilaṃ pratīyate śuddham tṛṣṇāsantāpaharaṃ sadyaḥ saukhyapradaṃ paraṃ puṃsaḥ pañcānām api kośānāmapavāde vibhātyayaṃ śuddhaḥ nityānandaikarasaḥ pratyagrūpaḥ paraḥ svayaṃjyotiḥ ātmānātmavivekaḥ kartavyo bandhamuktaye viduṣā tenaivānandī bhavati svaṃ vijñāya saccidānandam muñjādiṣīkām iva dṛśyavargāt pratyañcamātmānamasaṅgamakriyam vivicya tatra pravilāpya sarvaṃ tad ātmanā tiṣṭhati yaḥ sa muktaḥ deho yamannabhavano nnamayastu kośaḥ cānnena jīvati vinaśyati tadvihīnaḥ$The soul does not appear to be covered by the five sheaths, made of food etc. Like masses of moss produced by ones own effort, he was like a pond full of water. When the moss has been removed, water is properly sprinkled on it and it is then thought to be pure. It alleviates the burning sensation of thirst and instantaneously yields happiness. If the five kinds of alms are censured, he will be regarded as pure. He is always full of bliss and without decay. He is the supreme and self-resplendent one who manifests in every form. In order to free oneself from bondage, a learned person must discriminate between the self and that which is not the self. Through that he becomes Blissful, having realized his own Existence, Knowledge and Bliss. The group of visible objects is like the blade of Muñga grass. Pratyañcātmanthat which is without attachment and free from action, i. e. the Self towards which there is nothing to be done or left undone;the term pratyañcātman being derived from the root prati with the affix aṇ in the sense of Search everything there and dissolve it. 1 89Pt. I : Reconsidering the Origination of the Concept of alayavijPianavif1PialJa were to depart during the phase of pregnancy, the foetus would not emerge [from thewomb] into this world but would perish, and if vif1PialJa were cut off during early childhoodthe baby would not thrive but would die. 80S As will be pointed out, 806 in Yogacara sources He who stands by that with his own self, he is liberated. The body is the abode of Yama. The stomach is the receptacle of consciousness. It is food that sustains life. But if one is devoid of food, one is destroyed. | kośair annamayādyaiḥ pañcabhirātmā na saṃvṛto bhāti#The soul does not appear to be covered by the five sheaths, made of food etc.$nijaśaktisamutpannaiḥ śaivālapaṭalair ivāmbu vāpīstham#Like masses of moss produced by ones own effort, he was like a pond full of water.$tacchaivālāpanaye samyak salilaṃ pratīyate śuddham#When the moss has been removed, water is properly sprinkled on it and it is then thought to be pure.$tṛṣṇāsantāpaharaṃ sadyaḥ saukhyapradaṃ paraṃ puṃsaḥ#It alleviates the burning sensation of thirst and instantaneously yields happiness.$pañcānām api kośānāmapavāde vibhātyayaṃ śuddhaḥ#If the five kinds of alms are censured, he will be regarded as pure.$nityānandaikarasaḥ pratyagrūpaḥ paraḥ svayaṃjyotiḥ#He is always full of bliss and without decay. He is the supreme and self-resplendent one who manifests in every form.$ātmānātmavivekaḥ kartavyo bandhamuktaye viduṣā#In order to free oneself from bondage, a learned person must discriminate between the self and that which is not the self.$tenaivānandī bhavati svaṃ vijñāya saccidānandam#Through that he becomes Blissful, having realized his own Existence, Knowledge and Bliss.$muñjādiṣīkām iva dṛśyavargāt#The group of visible objects is like the blade of Muñga grass.$pratyañcamātmānamasaṅgamakriyam#Pratyañcātmanthat which is without attachment and free from action, i. e. the Self towards which there is nothing to be done or left undone;the term pratyañcātman being derived from the root prati with the affix aṇ in the sense of$vivicya tatra pravilāpya sarvaṃ#Search everything there and dissolve it.$tad ātmanā tiṣṭhati yaḥ sa muktaḥ#He who stands by that with his own self, he is liberated.$deho yamannabhavano nnamayastu kośaḥ#The body is the abode of Yama. The stomach is the receptacle of consciousness.$cānnena jīvati vinaśyati tadvihīnaḥ#It is food that sustains life. But if one is devoid of food, one is destroyed.$ |
na martyeṣu na deveṣu pravṛttirmama rocate yadi prāpya divaṃ yatnānniyamena damena ca avitṛptāḥ patantyante svargāya tyāgine namaḥ ataśca nikhilaṃ lokaṃ viditvā sacarācaram sarvaduḥkhakṣayakare tvaddharme parame rame tasmād vyāsasamāsābhyāṃ tanme vyākhyātumarhasi yacchrutvā śṛṇvatāṃ śreṣṭha paramaṃ prāpnuyāṃ padam tatastasyāśayaṃ jñātvā vipakṣāṇindriyāṇi ca śreyaścaivāmukhībhūtaṃ nijagāda tathāgataḥ aho pratyavamarśo yaṃ śreyasaste purojavaḥ araṇyāṃ mathyamānāyāmagnerdhūma ivotthitaḥ ciramunmārgavihṛto lolairindriyavājibhiḥ avatīrṇo si panthānaṃ diṣṭyā dṛṣṭyavimūḍhayā adya te saphalaṃ janma lābho dya sumahāṃstava yasya kāmarasajñasya naiṣkramyāyotsukaṃ manaḥ$I do not desire to act like a mortal, or like a god. Heaven can be obtained through exertions, rituals and self-control. 12 Those who are discontented fall down in the end. I bow down before a person who has renounced, so that he can go to heaven. Knowing the entire world, with its mobile and immobile objects, I delight in your supreme dharma, which destroys all unhappiness. Therefore, you should explain this to me both in detail and in brief. O best among those who listen to it! Having heard it, I will obtain the supreme objective. Then one should know his aspiration, As well as his resistances and faculties. The Thus-Gone One spoke of what is best when it is not apparent. How wonderful it is that your ancestors, those who are foremost among the best, have reflected in this way. When the kindling was churned, smoke arose from a fire. For a long time, the horses of the senses have wavered and wandered around along wrong paths. By good fortune, you have come to the right path, free of delusion by your belief. Today your birth has borne fruit; today you have won a great prize. He knew about the essence of desire and his mind was ready to give up. | na martyeṣu na deveṣu pravṛttirmama rocate#I do not desire to act like a mortal, or like a god.$yadi prāpya divaṃ yatnānniyamena damena ca#Heaven can be obtained through exertions, rituals and self-control.$avitṛptāḥ patantyante svargāya tyāgine namaḥ#Those who are discontented fall down in the end. I bow down before a person who has renounced, so that he can go to heaven.$ataśca nikhilaṃ lokaṃ viditvā sacarācaram#Knowing the entire world, with its mobile and immobile objects,$sarvaduḥkhakṣayakare tvaddharme parame rame#I delight in your supreme dharma, which destroys all unhappiness.$tasmād vyāsasamāsābhyāṃ tanme vyākhyātumarhasi#Therefore, you should explain this to me both in detail and in brief.$yacchrutvā śṛṇvatāṃ śreṣṭha paramaṃ prāpnuyāṃ padam#O best among those who listen to it! Having heard it, I will obtain the supreme objective.$tatastasyāśayaṃ jñātvā vipakṣāṇindriyāṇi ca#Then one should know his aspiration, As well as his resistances and faculties.$śreyaścaivāmukhībhūtaṃ nijagāda tathāgataḥ#The Thus-Gone One spoke of what is best when it is not apparent.$aho pratyavamarśo yaṃ śreyasaste purojavaḥ#How wonderful it is that your ancestors, those who are foremost among the best, have reflected in this way.$araṇyāṃ mathyamānāyāmagnerdhūma ivotthitaḥ#When the kindling was churned, smoke arose from a fire.$ciramunmārgavihṛto lolairindriyavājibhiḥ#For a long time, the horses of the senses have wavered and wandered around along wrong paths.$avatīrṇo si panthānaṃ diṣṭyā dṛṣṭyavimūḍhayā#By good fortune, you have come to the right path, free of delusion by your belief.$adya te saphalaṃ janma lābho dya sumahāṃstava#Today your birth has borne fruit; today you have won a great prize.$yasya kāmarasajñasya naiṣkramyāyotsukaṃ manaḥ#He knew about the essence of desire and his mind was ready to give up.$ |
gatāgatair brahmapure samprekṣyante pratikṣaṇam dehapuṣpe tvam āmodo dehendau tv amṛtāmṛtam rasas tvaṃ dehaviṭape śaityaṃ dehahime bhavān tvayy asti cinmayas snehaś śarīrakṣīrasarpiṣi tvam antar asya dehasya dāruṇy agnir iva sthitaḥ tvam apām uttamāsvādaḥ prākāśyaṃ tejasām api avagantā tvam arthānāṃ tvaṃ bhāsām avabhāsakaḥ spandas tvaṃ sarvavāyūnāṃ tvaṃ manohastino madaḥ prajñānalaśikhāyās tvaṃ prākāśyaṃ taikṣṇyam eva ca tvadvaśād dīpavan māyā kvāpi sampravilīyate dīpavat punar anyatra samudeti kuto pi sā tvayi saṃsāravartinyaḥ padārthāvalayas tathā kaṭakāṅgadakeyūrayuktayaḥ kanake yathā bhavān ayam ayaṃ cāhaṃ tvaṃ śabdair evamādibhiḥ svayam evātmanātmānaṃ līlayā stauṣi vakṣi ca$In Brahmas city, they are always seen by those who come and go. You are the fragrance in the flower of the body. You are the ambrosia in the moon of the body. You are the juice in the tree of the body. You are the coldness in the body. There is an affection in you that is based on consciousness. Your body is like milk and butter. You are stationed inside this body, like a fire with wood. You are supremely tasty among all the waters. You are the illuminator of all energy. You are the comprehender of objects. You are the illuminator of manifestations. You are the agitation of all the winds. You are the intoxication of the elephant of the mind. You are the radiance and sharpness of the flame of the fire of wisdom. By your grace, illusion gets extinguished somewhere like a lamp. Like a lamp, it arises in one place. But it appears in another place and receives a name from somewhere else. You pervade everything that exists in this cycle of life. Ornaments with bracelets, armlets, and armlets Are arranged in gold. Transmission of Ak$arasisiitra"), in: Machikaneyama Ronso :jc;'f7lft 0..l �jjij a 2 1 : 2 1 -3 6 .' Bhavān, I, This one, I, Thou, and so forth. In your sport, you are praising and pleasing yourself through your own atman. | gatāgatair brahmapure samprekṣyante pratikṣaṇam#In Brahmas city, they are always seen by those who come and go.$dehapuṣpe tvam āmodo dehendau tv amṛtāmṛtam#You are the fragrance in the flower of the body. You are the ambrosia in the moon of the body.$rasas tvaṃ dehaviṭape śaityaṃ dehahime bhavān#You are the juice in the tree of the body. You are the coldness in the body.$tvayy asti cinmayas snehaś śarīrakṣīrasarpiṣi#There is an affection in you that is based on consciousness. Your body is like milk and butter.$tvam antar asya dehasya dāruṇy agnir iva sthitaḥ#You are stationed inside this body, like a fire with wood.$tvam apām uttamāsvādaḥ prākāśyaṃ tejasām api#You are supremely tasty among all the waters. You are the illuminator of all energy.$avagantā tvam arthānāṃ tvaṃ bhāsām avabhāsakaḥ#You are the comprehender of objects. You are the illuminator of manifestations.$spandas tvaṃ sarvavāyūnāṃ tvaṃ manohastino madaḥ#You are the agitation of all the winds. You are the intoxication of the elephant of the mind.$prajñānalaśikhāyās tvaṃ prākāśyaṃ taikṣṇyam eva ca#You are the radiance and sharpness of the flame of the fire of wisdom.$tvadvaśād dīpavan māyā kvāpi sampravilīyate#By your grace, illusion gets extinguished somewhere like a lamp.$dīpavat punar anyatra samudeti kuto pi sā#Like a lamp, it arises in one place. But it appears in another place and receives a name from somewhere else.$tvayi saṃsāravartinyaḥ padārthāvalayas tathā#You pervade everything that exists in this cycle of life.$kaṭakāṅgadakeyūrayuktayaḥ kanake yathā#Ornaments with bracelets, armlets, and armlets Are arranged in gold.$bhavān ayam ayaṃ cāhaṃ tvaṃ śabdair evamādibhiḥ#Bhavān, I, This one, I, Thou, and so forth.$svayam evātmanātmānaṃ līlayā stauṣi vakṣi ca#In your sport, you are praising and pleasing yourself through your own atman.$ |
jñānaśīlo vadānyaśca saṃgrāmeṣvaparajitaḥ ṛṣibhistau niyuktau tu bhaviṣyaiḥ stūyatāmiti yāni karmāṇi kṛtavān pṛthuḥ paścānmahābalaḥ tāni gītanibaddhāni hyastutāṃ sūtamāgadhau tatastavānte suprītaḥ pṛthuḥ prādātprajeśvaraḥ tadādi pṛthivīpālāḥ stūyante sūtamāgadhaiḥ āśīrvādaiḥ prabodhyante sūtamāgadhabandibhiḥ taṃ dṛṣṭvā paramaprītāḥ prajā ūcurmaharṣayaḥ eṣa vṛttiprado vainyo bhaviṣyati narādhipaḥ tato vainyaṃ mahābhāgaṃ prajāḥ samabhidudruvuḥ tvaṃ no vṛttiṃ vidhatsveti mahārṣivaca nāttadā so bhidrutaḥ prajābhistu prajāhitacikīrṣayā dhanurgṛhītvā bāṇāṃśca vasudhāmādravadbalī tato vainyabhayatrastā gaurbhūtvā prādravanmahī tāṃ pṛthurdhanurādāya dravantīmanvadhāvata$He possessed knowledge and good conduct. He was generous. He was invincible in battle. The rishis instructed them that they would be praised by others in the future. These are the deeds that the immensely strong Prithu accomplished later. Let the songs be composed in that way and let the bards and minstrels continue to sing. After your death, Prithu, the lord of all beings, was extremely pleased and gave you to me. . And subsequent kings Are praised by bards and genealogists. sasavasukha (after gihisukha and kamasukha) at AN I 80f. For upadhi, see fn. 8 8 1 .ren dering follows SALOMON 2000: 1 7 4 . The YaSg (lI . 8 . vii) in its exegesis of the same sutraunderstand mrak�a in the sense of concealment of [one ' s own] evil intentions (YBht P ' iD z i 2 4 3 a l : sdig p a ' i bsam p a yang mkhyud par 'gy ur zhing 'chab p a bskyed do ; cf. YBhcAHN 2003 : 249 with n. 3 3 9) . Cf. also N ORMAN 1 992: 6 (Sn 56) and l 27 (Sn 1 1 3 2). In Yibh7 and Nidd II (NiH . ) 2 1 7, 1 5f, makkho is equated with ni!!huriya, which is understood as "envy"I 440,24-28, but could also mean "hardness, roughness", a meaning that would comeclose to that of khila.217 They are awakened with benedictions by bards, raconteurs and minstrels. On seeing him, the subjects were extremely delighted and spoke to the maharshis. This Venas son will be a lord of men who will provide him with a means of subsistence. The subjects then rushed towards the immensely fortunate Venas son. The great ṛṣis said, You arrange for us a means of subsistence. However, desiring to ensure the welfare of the subjects, he was driven away by the subjects. The powerful one seized his bow and arrows and rushed towards the earth. Terrified of Venas son, the earth assumed the form of a cow and fled. As she ran away, Prithu took up his bow and pursued her. | jñānaśīlo vadānyaśca saṃgrāmeṣvaparajitaḥ#He possessed knowledge and good conduct. He was generous. He was invincible in battle.$ṛṣibhistau niyuktau tu bhaviṣyaiḥ stūyatāmiti#The rishis instructed them that they would be praised by others in the future.$yāni karmāṇi kṛtavān pṛthuḥ paścānmahābalaḥ#These are the deeds that the immensely strong Prithu accomplished later.$tāni gītanibaddhāni hyastutāṃ sūtamāgadhau#Let the songs be composed in that way and let the bards and minstrels continue to sing.$tatastavānte suprītaḥ pṛthuḥ prādātprajeśvaraḥ#After your death, Prithu, the lord of all beings, was extremely pleased and gave you to me.$tadādi pṛthivīpālāḥ stūyante sūtamāgadhaiḥ#. And subsequent kings Are praised by bards and genealogists.$āśīrvādaiḥ prabodhyante sūtamāgadhabandibhiḥ#They are awakened with benedictions by bards, raconteurs and minstrels.$taṃ dṛṣṭvā paramaprītāḥ prajā ūcurmaharṣayaḥ#On seeing him, the subjects were extremely delighted and spoke to the maharshis.$eṣa vṛttiprado vainyo bhaviṣyati narādhipaḥ#This Venas son will be a lord of men who will provide him with a means of subsistence.$tato vainyaṃ mahābhāgaṃ prajāḥ samabhidudruvuḥ#The subjects then rushed towards the immensely fortunate Venas son.$tvaṃ no vṛttiṃ vidhatsveti mahārṣivaca nāttadā#The great ṛṣis said, You arrange for us a means of subsistence.$so bhidrutaḥ prajābhistu prajāhitacikīrṣayā#However, desiring to ensure the welfare of the subjects, he was driven away by the subjects.$dhanurgṛhītvā bāṇāṃśca vasudhāmādravadbalī#The powerful one seized his bow and arrows and rushed towards the earth.$tato vainyabhayatrastā gaurbhūtvā prādravanmahī#Terrified of Venas son, the earth assumed the form of a cow and fled.$tāṃ pṛthurdhanurādāya dravantīmanvadhāvata#As she ran away, Prithu took up his bow and pursued her.$ |
āpurastāmāprajayāpaśubhiḥpūrayataityāhavanīyasyabhasmaantedhānānyupyapañcapañcaśakalānādadhate ātmakṛtasyaenasoavayajanamasimanuṣyakṛtasyaenasoavayajanamasipitṛkṛtasyaenasoavayajanamasidevakṛtasyaenasoavayajanamasiyaccaahamenovidvāṃścakārayaccaavidvāṃstasyasarvasyaavayajanamasiiti savyaāvṛtauttareṇaāhavanīyamapsusomānyathācamasampaścādupopaviśyapavitrāṇyavadhāyaceṣṭayante samāpoadbhiragmatasamoṣadhayorasena samrevatīrjagatībhiḥpṛcyantāmsmamadhumatīrmadhumatībhiḥpṛcyantāmiti samupahūtāḥsmaiti$O Apuras, do you fill with the ashes of the Ahavaniya. Having come there, do you fill it with Prajapati's sacrificial beasts. He takes five pieces of flesh from each of the fire-places and gives them to each of the Brāhmaṇas. Thou art the sacrifice of him who made himself, of him who made man; thou art the sacrifice of him who made the Pitrs, of him who made the gods. Having sat down to the rear of the Āhavaniya and having placed the woollen filter to the rear of the Soma-waters in water with the left hand kept over, they restrain themselves. The completion with the waters; they have come with the common herb, with the bosom []. May the Samrevatīs be adorned with Jagatī verses; may the Madhu-consuming verses be adorned with the Madhu-consuming verses. " So says the Brāhmaṇa. 'Hither are they called together!'he therewith lays them down. | āpurastāmāprajayāpaśubhiḥpūrayataityāhavanīyasyabhasmaantedhānānyupyapañcapañcaśakalānādadhate#O Apuras, do you fill with the ashes of the Ahavaniya. Having come there, do you fill it with Prajapati's sacrificial beasts. He takes five pieces of flesh from each of the fire-places and gives them to each of the Brāhmaṇas.$ātmakṛtasyaenasoavayajanamasimanuṣyakṛtasyaenasoavayajanamasipitṛkṛtasyaenasoavayajanamasidevakṛtasyaenasoavayajanamasiyaccaahamenovidvāṃścakārayaccaavidvāṃstasyasarvasyaavayajanamasiiti#Thou art the sacrifice of him who made himself, of him who made man; thou art the sacrifice of him who made the Pitrs, of him who made the gods.$savyaāvṛtauttareṇaāhavanīyamapsusomānyathācamasampaścādupopaviśyapavitrāṇyavadhāyaceṣṭayante#Having sat down to the rear of the Āhavaniya and having placed the woollen filter to the rear of the Soma-waters in water with the left hand kept over, they restrain themselves.$samāpoadbhiragmatasamoṣadhayorasena#The completion with the waters; they have come with the common herb, with the bosom [].$samrevatīrjagatībhiḥpṛcyantāmsmamadhumatīrmadhumatībhiḥpṛcyantāmiti#May the Samrevatīs be adorned with Jagatī verses; may the Madhu-consuming verses be adorned with the Madhu-consuming verses. " So says the Brāhmaṇa.$samupahūtāḥsmaiti#'Hither are they called together!'he therewith lays them down.$ |
etasmān māṃ kuśalinam abhijñānadānād viditvā mā kaulīnād asitanayane mayy aviśvāsinī bhūḥ snehān āhuḥ kim api virahahrāsinas te hy abhogād iṣṭe vastuny upacitarasāḥ premarāśībhavanti kac cit somya vyavasitam idaṃ bandhukṛtyaṃ tvayā me pratyākhyātuṃ na khalu bhavato dhīratāṃ tarkayāmi niḥśabdo pi pradiśasi jalaṃ yācitaś cātakebhyaḥ pratyuktaṃ hi praṇayiṣu satām īpsitārthakriyaiva etat kṛtvā priyam anucitaprārthanāvartmano me sauhārdād vā vidhura iti vā mayy anukrośabuddhyā iṣṭān deśān vicara jalada prāvṛṣā saṃbhṛtaśrīr mā bhūd evaṃ kṣaṇam api ca te vidyutā viprayogaḥ vāgarthāv iva saṃpṛktau vāgarthapratipattaye$O black-eyed one! Knowing that I am well because you have given me this token of recognition, do not be suspicious of me because I am descended from a noble lineage. Some say that affection diminishes when one is separated from someone else. Because of lack of enjoyment, the sentiments for agreeable objects are excited and become heaps of affection. paramtapa//, 'But by unswerving devotion can/ I in such a guise, Arjuna,/ Be known and Have you decided to make me your relative? I certainly do not doubt your fortitude in refusing me. Though silent, you give water to the cātaka-birds when they ask for it; replies to good lovers are surely a fulfilment of their desires. Having done this kindness to me who am on the path of making unseemly requests, either out of friendship or owing to your compassion for me, you are grievously afflicted. O cloud! With the radiance of the rains, roam in whatever spot you want. May you never be separated from lightning, not even for an instant. dJaanän vicinvlun ( 2 ) zu konstruieren ist, eine solche &xieutung sinnvoll, ein just like the word and its meaning which are conjoined together, for the purpose of comprehending the word and its meaning. | etasmān māṃ kuśalinam abhijñānadānād viditvā mā kaulīnād asitanayane mayy aviśvāsinī bhūḥ#O black-eyed one! Knowing that I am well because you have given me this token of recognition, do not be suspicious of me because I am descended from a noble lineage.$snehān āhuḥ kim api virahahrāsinas te hy abhogād iṣṭe vastuny upacitarasāḥ premarāśībhavanti#Some say that affection diminishes when one is separated from someone else. Because of lack of enjoyment, the sentiments for agreeable objects are excited and become heaps of affection.$kac cit somya vyavasitam idaṃ bandhukṛtyaṃ tvayā me pratyākhyātuṃ na khalu bhavato dhīratāṃ tarkayāmi#Have you decided to make me your relative? I certainly do not doubt your fortitude in refusing me.$niḥśabdo pi pradiśasi jalaṃ yācitaś cātakebhyaḥ pratyuktaṃ hi praṇayiṣu satām īpsitārthakriyaiva#Though silent, you give water to the cātaka-birds when they ask for it; replies to good lovers are surely a fulfilment of their desires.$etat kṛtvā priyam anucitaprārthanāvartmano me sauhārdād vā vidhura iti vā mayy anukrośabuddhyā#Having done this kindness to me who am on the path of making unseemly requests, either out of friendship or owing to your compassion for me, you are grievously afflicted.$iṣṭān deśān vicara jalada prāvṛṣā saṃbhṛtaśrīr mā bhūd evaṃ kṣaṇam api ca te vidyutā viprayogaḥ#O cloud! With the radiance of the rains, roam in whatever spot you want. May you never be separated from lightning, not even for an instant.$vāgarthāv iva saṃpṛktau vāgarthapratipattaye#just like the word and its meaning which are conjoined together, for the purpose of comprehending the word and its meaning.$ |
evaṃ āsamānapremṇi trividhe pūrvapūrvādhikyaṃ jñeyam kvacit sthtitepi prākṛtadehāditve yadi premṇaḥ pariṇāmataḥ svarūpato vādhikyaṃ dṛśyate tadā premādhikyenaivādhikyaṃ jñeyam tac ca bhajanīyasya bhagavatoṃśāṃśitvabhedena bhajataś ca dāsyasakhyādibhedena svarūpādhikyaṃ premāṅkurapremādibhedena parimāṇādhikyaṃ ca prīti sandarbhe vivṛtya darśayiṣyāmaḥ sākṣātkāramātrasyāpi yadyapi puruṣa$Similarly, in the threefold love based on the firmament, each preceding one should be regarded as superior to the one that follows it. In some places, though they are not actually present, there is the thought: I am staying somewhere else. And in other places, although they are not actually present, there is the thought: I am staying somewhere else. Also, although they are not actually present, there is the thought: I am staying somewhere else. In the case of the ordinary body, etc., it is found that the preponderance of affection is either in its development or in its very essence; In that case, the excess shall be understood to be due to the excessive love. life invariably eods with dying,48 is hence impermanent and hardly an ultimate value. Though Iiberation is often declared to entail the highest form ofhappiness,49 this happiness, tlowing as it does from detachment or from an And that belongs to one who is lovable. By the Blessed Lord, i. e., by reason of his having allotted to him a certain share in the property, and also on account of his having made several such divisions as slave-girl, friend and so forth. . Mit einer Studie zur Entwicklung der indischen Irrtumslehre.(SBph 27411 Bd.) 1965. 270 Seiten, Oktav, brosch.ATS 510,- DM 85,-3TILMANN VETTER, Dharmakirti's PramiiiJaviniicaya[J. 1.Kapitel: Pratyak~am. Einleitung, Text der tibetischenÜbersetzung, Sanskritfragmente, deutsche Übersetzung. (SBph250/3) 1966. 112 Seiten. Oktav, brosch. perceiving the Divinity; this last perception puts a stop to allkinds of pain, and thereby gradually leads to final Release.Unconcious Meditation also leads to final release; but imme-diately and directly; and it does not stand in need of any Excellency of form, i. e. the preponderance of its own form. Joy is that which increases in size when differentiated as affection, love for the sprout, and so on. We shall deal with this when we come to an exposition of the subject-matter under consideration. O man, even though the mere direct perception of a thing may be regarded as constituting its very essence, yet it cannot be regarded as constituting the essence of that thing; because what is meant to be spoken of as self-cognition is something entirely different from that which is directly cognised. | evaṃ āsamānapremṇi trividhe pūrvapūrvādhikyaṃ jñeyam#Similarly, in the threefold love based on the firmament, each preceding one should be regarded as superior to the one that follows it.$kvacit sthtitepi#In some places, though they are not actually present, there is the thought: I am staying somewhere else. And in other places, although they are not actually present, there is the thought: I am staying somewhere else. Also, although they are not actually present, there is the thought: I am staying somewhere else.$prākṛtadehāditve yadi premṇaḥ pariṇāmataḥ svarūpato vādhikyaṃ dṛśyate#In the case of the ordinary body, etc., it is found that the preponderance of affection is either in its development or in its very essence;$tadā premādhikyenaivādhikyaṃ jñeyam#In that case, the excess shall be understood to be due to the excessive love.$tac ca bhajanīyasya#And that belongs to one who is lovable.$bhagavatoṃśāṃśitvabhedena bhajataś ca dāsyasakhyādibhedena#By the Blessed Lord, i. e., by reason of his having allotted to him a certain share in the property, and also on account of his having made several such divisions as slave-girl, friend and so forth.$svarūpādhikyaṃ#Excellency of form, i. e. the preponderance of its own form.$premāṅkurapremādibhedena parimāṇādhikyaṃ ca prīti#Joy is that which increases in size when differentiated as affection, love for the sprout, and so on.$sandarbhe vivṛtya darśayiṣyāmaḥ#We shall deal with this when we come to an exposition of the subject-matter under consideration.$sākṣātkāramātrasyāpi yadyapi puruṣa#O man, even though the mere direct perception of a thing may be regarded as constituting its very essence, yet it cannot be regarded as constituting the essence of that thing; because what is meant to be spoken of as self-cognition is something entirely different from that which is directly cognised.$ |
kimidamathavā satyaṃ mugdhe tvayā hi viniścitaṃ yad abhirucitaṃ tan me kṛtvā priye sukhamāsyatām mandaṃ mudritapāṃśavaḥ paripatajjhaṅkārajhañjhāmarud vegadhvastakuṭīrakāntaragatacchidreṣu labdhāntarāḥ karmavyagrakuṭumbinīkucataṭasvedacchidaḥ prāvṛṣaḥ prārambhe nipatanti kandaladalollāsāḥ payobindavaḥ prakṣiptoyaṃ śloka iti arjunavarmadevapādāḥ pītastuṣārakiraṇo madhunaiva sārdham antaḥ praviśya caṣake pratibimbavartī mānāndhakāramapi mānavatījanasya nūnaṃ bibheda yad asau prasasāda sadyaḥ$Vṛddha-Śātātapa (Do., p.270).—‘For clarified butter and oils, heating; for milk, flooding; curd and thickened milk are purified by throwing out the defiled part.’(Verse 115 of others.)‘Utpavanam’—‘Throwing away of a portion’ (Medhātithi);—‘pouring another liquid into the vessel to overflowing, so that some of the original contents flow out’ (‘others’ in Medhātithi);—‘passing through it of two blades of kuśa-grass’ (Kullūka, Govindarāja and Rāghavānanda);—‘straining through cloth’ (Nārāyaṇa).This verse quoted in Mitākṣarā (on 1.190), which explains ‘utpavanam’ as ‘pouring over a piece of cloth so that foreign source of impurity may be strained out—and in Smṛtitattva (II, p. O foolish one! Have you decided in accordance with the truth? O fortunate one! Tell me everything accurately, so that I can give it to you as a token of my affection for you. Having been thus addressed by her friends, she said, O beautiful one! What you have said is true. O beloved one! Do that which pleases me and be happy. ärüpyasamäpattis; oder speziell der letzteren [SrBhs455,4ffJ??).=105. -tä vielleicht in kollektivem Sinne ("Erklärungen der The gentle breeze, stamping the dust, fell with a jingling sound. found their way through the holes in the interior of their houses which were destroyed by the force of the wind. The nipples of the breasts of a woman engrossed in her work get perspired during the rainy season. In the beginning drops of water fall resplendent like the petals of a plantain tree. Arjunavarman Devapada says that this verse has been dropped. The decoction thus prepared should be taken with the admixture of Yashti-madhu and sugar. The reflected image should enter the interior of the vessel and be held in a closed cup. The darkness caused by the pride of a haughty person, There is no doubt that it must have burst, since it has now been pacified. | kimidamathavā satyaṃ mugdhe tvayā hi viniścitaṃ#O foolish one! Have you decided in accordance with the truth? O fortunate one! Tell me everything accurately, so that I can give it to you as a token of my affection for you. Having been thus addressed by her friends, she said, O beautiful one! What you have said is true.$yad abhirucitaṃ tan me kṛtvā priye sukhamāsyatām#O beloved one! Do that which pleases me and be happy.$mandaṃ mudritapāṃśavaḥ paripatajjhaṅkārajhañjhāmarud#The gentle breeze, stamping the dust, fell with a jingling sound.$vegadhvastakuṭīrakāntaragatacchidreṣu labdhāntarāḥ#found their way through the holes in the interior of their houses which were destroyed by the force of the wind.$karmavyagrakuṭumbinīkucataṭasvedacchidaḥ prāvṛṣaḥ#The nipples of the breasts of a woman engrossed in her work get perspired during the rainy season.$prārambhe nipatanti kandaladalollāsāḥ payobindavaḥ#In the beginning drops of water fall resplendent like the petals of a plantain tree.$prakṣiptoyaṃ śloka iti arjunavarmadevapādāḥ#Arjunavarman Devapada says that this verse has been dropped.$pītastuṣārakiraṇo madhunaiva sārdham#The decoction thus prepared should be taken with the admixture of Yashti-madhu and sugar.$antaḥ praviśya caṣake pratibimbavartī#The reflected image should enter the interior of the vessel and be held in a closed cup.$mānāndhakāramapi mānavatījanasya#The darkness caused by the pride of a haughty person,$nūnaṃ bibheda yad asau prasasāda sadyaḥ#There is no doubt that it must have burst, since it has now been pacified.$ |
tattvāt tayor iti na caitad ato bhyupeyam loko pi caikyam anayor iti nābhyupaiti naṣṭe pi paśyati yataḥ phalam eṣa hetau tasmān na tattvata ida na ca lokataś ca yukta svato bhavati bhāva iti prakalpam janyasya caiva janakasya ca karmaṇaś ca kartuś ca janmani bhavet svata iṣyamāṇe aikya na caikyam anayor iti nābhyupeya janma svato vihitavistaradoṣasakteḥ$Nor can it be admitted for the same reason that because of the real character of the two; which fact cannot justify the assumption that there is no real entity in the two, The answer to this is as follows: As a matter of fact, however, there is no real entity in the two cases; hence it should not be The world does not admit that these two are identical. Even though the cause may have been destroyed, it is still seen to bear fruit. Therefore, it is not in reality, nor in terms of the world. Conceptual differentiation refers to the notion that an entity comes into being by its own spontaneous nature. diesem Leben bewirkt, daß der Tote mit der Flamme des Leichenfeuers durchdie lichthaften Zeiteinheiten und Räume über die Sonne83 und den Blitz indie Brahman-Welt gelangt, von wo er nicht mehr wiederkehrt. Die traditionellePraxis des Rituals hingegen (und nach der BÄU auch Askese (tapas)84 führtdurch den Rauch, die dunklen Zeiteinheiten und die Väterwelt85 zum Mond,77 There is a difference between that which is generated, that which generates and that which is undertaken. If the birth of the Agent be held to be inherent in himself, then he would be liable to suffer the pangs of re-birth; and it would not be right to assert that the Cognition itself is liable to suffer the pangs of re-birth. As a matter of fact, however, the It would not be possible to assume that these two are the same thing, and yet they are not the same. Because of attachment to a large number of faults imposed by the very nature of ones birth. | tattvāt tayor iti na caitad ato bhyupeyam#Nor can it be admitted for the same reason that because of the real character of the two; which fact cannot justify the assumption that there is no real entity in the two, The answer to this is as follows: As a matter of fact, however, there is no real entity in the two cases; hence it should not be$loko pi caikyam anayor iti nābhyupaiti#The world does not admit that these two are identical.$naṣṭe pi paśyati yataḥ phalam eṣa hetau#Even though the cause may have been destroyed, it is still seen to bear fruit.$tasmān na tattvata ida na ca lokataś ca#Therefore, it is not in reality, nor in terms of the world.$yukta svato bhavati bhāva iti prakalpam#Conceptual differentiation refers to the notion that an entity comes into being by its own spontaneous nature.$janyasya caiva janakasya ca karmaṇaś ca#There is a difference between that which is generated, that which generates and that which is undertaken.$kartuś ca janmani bhavet svata iṣyamāṇe#If the birth of the Agent be held to be inherent in himself, then he would be liable to suffer the pangs of re-birth; and it would not be right to assert that the Cognition itself is liable to suffer the pangs of re-birth. As a matter of fact, however, the$aikya na caikyam anayor iti nābhyupeya#It would not be possible to assume that these two are the same thing, and yet they are not the same.$janma svato vihitavistaradoṣasakteḥ#Because of attachment to a large number of faults imposed by the very nature of ones birth.$ |
mano meghāmagnim prayujaṃ svāheti manaso vā etadagre karma cittaṃ vijñātamagnim prayujaṃ svāheti cittādvā etadagre karma vāco vidhṛtimagnim prayujaṃ svāheti vāco vā etadagre karma samabhavattāmevaitadetasmai karmaṇe prayuṅkte prajāpataye manave svāheti prajāpatirvai manuḥ sa hīdaṃ sarvamamanuta prajāpatirvā etadagre karmākarottamevaitadetasmai karmaṇe prayuṅkte agnaye vaiśvānarāya svāheti saṃvatsaro vā agnirvaiśvānaraḥ saṃvatsaro vā etadagre karmākarottamevaitadetasmai karmaṇe prayuṅkte atha sāvitrīṃ juhoti savitā vā etadagre karmākarottamevaitadetasmai karmaṇe$'The mind, the cloud, Agni, the impeller, hail!'he therewith lays down that which is to be recited on the occasion of the Samâvartana. This, indeed, is the first work of mind. Knowledge is thought, Agni is the implements, svāhā. Alternatively, this action arises from the mind at first. May Agni, the regulator of speech, the impeller, svāhā. 31-'., Verily, in the beginning this performance was performed by means of speech. It has come into being: it is that he now makes use of for this performance. 'To Manu, the lord of creatures, hail!'he therewith lays down that hymn-form which contains the word'sacrifice.'He thus lays down that hymn-form which contains the word'sacrifice. ' Manu, indeed, is Prajapati, for he thought out all this. raja's Svacchandatantroddyota, from which he borrows without attribu-194 Expressed, for example, by Sanderson, 1985b:568. For in the beginning Pragâpati performed that rite, and it is him he thereby prompts to this rite. 'To Agni Vaisvânara, hail!'he therewith lays down the fire-altar. Agni Vaiçvanara, indeed, is the year, and in the beginning this was the year. He did the deed, and it is him he thereby prompts to this work. He then offers the one to Savitri. For in the beginning Savitri performed this rite, and it is him he thereby now prepares for this rite. | mano meghāmagnim prayujaṃ svāheti#'The mind, the cloud, Agni, the impeller, hail!'he therewith lays down that which is to be recited on the occasion of the Samâvartana.$manaso vā etadagre karma#This, indeed, is the first work of mind.$cittaṃ vijñātamagnim prayujaṃ svāheti#Knowledge is thought, Agni is the implements, svāhā.$cittādvā etadagre karma#Alternatively, this action arises from the mind at first.$vāco vidhṛtimagnim prayujaṃ svāheti#May Agni, the regulator of speech, the impeller, svāhā.$vāco vā etadagre karma#Verily, in the beginning this performance was performed by means of speech.$samabhavattāmevaitadetasmai karmaṇe prayuṅkte#It has come into being: it is that he now makes use of for this performance.$prajāpataye manave svāheti#'To Manu, the lord of creatures, hail!'he therewith lays down that hymn-form which contains the word'sacrifice.'He thus lays down that hymn-form which contains the word'sacrifice. '$prajāpatirvai manuḥ sa hīdaṃ sarvamamanuta#Manu, indeed, is Prajapati, for he thought out all this.$prajāpatirvā etadagre karmākarottamevaitadetasmai karmaṇe prayuṅkte#For in the beginning Pragâpati performed that rite, and it is him he thereby prompts to this rite.$agnaye vaiśvānarāya svāheti#'To Agni Vaisvânara, hail!'he therewith lays down the fire-altar.$saṃvatsaro vā agnirvaiśvānaraḥ saṃvatsaro vā etadagre#Agni Vaiçvanara, indeed, is the year, and in the beginning this was the year.$karmākarottamevaitadetasmai karmaṇe prayuṅkte#He did the deed, and it is him he thereby prompts to this work.$atha sāvitrīṃ juhoti#He then offers the one to Savitri.$savitā vā etadagre karmākarottamevaitadetasmai karmaṇe#For in the beginning Savitri performed this rite, and it is him he thereby now prepares for this rite.$ |
athormilolonmadarājahaṃse rodholatāpuṣpavahe sarayvāḥ vihartum icchā vanitāsakhasya tasyāmbhasi grīṣmasukhe babhūva sa tīrabhūmau vihitopakāryām ānāyibhis tām apakṛṣṭanakrām vigāhituṃ śrīmahimānurūpaṃ pracakrame cakradharaprabhāvaḥ sā tīrasopānapathāvatārād anyonyakeyūravighaṭṭinībhiḥ sanūpurakṣobhapadābhir āsīd udvignahaṃsā sarid aṅganābhiḥ parasparābhyukṣaṇatatparāṇāṃ tāsāṃ nṛpo majjanarāgadarśī nausaṃśrayaḥ pārśvagatāṃ kirātīm upāttavālavyajanāṃ babhāṣe paśyāvarodhaiḥ śataśo madīyair vigāhyamāno galitāṅgarāgaiḥ$Then the Sarayu, with its waves like intoxicated royal swans, and its creeper-like banks flowing with flowers, began to pour down showers of ichor from the mouths of elephants in rut. In the company of his wife there arose a desire to sport in the pleasant waters of the summer. It had been rendered helpful on its banks by those who brought it, and the crocodiles had been driven away. The might of the Discus-bearing Lord proceeded to plunge into it in a style worthy of His Majesty's greatness. As she descended the stairs on the riverbank, they rubbed their armlets against each other. The swans and river-women trembled under the impressions of his anklets. When they are thus engaged in intercourse, the king can detect the likes of my people. The boatman addressed the huntress who was by his side, while she was fanning him with a yak-tail whisk. Behold! My hundreds of women have immersed themselves in it and the dye on their limbs has faded. | athormilolonmadarājahaṃse rodholatāpuṣpavahe sarayvāḥ#Then the Sarayu, with its waves like intoxicated royal swans, and its creeper-like banks flowing with flowers, began to pour down showers of ichor from the mouths of elephants in rut.$vihartum icchā vanitāsakhasya tasyāmbhasi grīṣmasukhe babhūva#In the company of his wife there arose a desire to sport in the pleasant waters of the summer.$sa tīrabhūmau vihitopakāryām ānāyibhis tām apakṛṣṭanakrām#It had been rendered helpful on its banks by those who brought it, and the crocodiles had been driven away.$vigāhituṃ śrīmahimānurūpaṃ pracakrame cakradharaprabhāvaḥ#The might of the Discus-bearing Lord proceeded to plunge into it in a style worthy of His Majesty's greatness.$sā tīrasopānapathāvatārād anyonyakeyūravighaṭṭinībhiḥ#As she descended the stairs on the riverbank, they rubbed their armlets against each other.$sanūpurakṣobhapadābhir āsīd udvignahaṃsā sarid aṅganābhiḥ#The swans and river-women trembled under the impressions of his anklets.$parasparābhyukṣaṇatatparāṇāṃ tāsāṃ nṛpo majjanarāgadarśī#When they are thus engaged in intercourse, the king can detect the likes of my people.$nausaṃśrayaḥ pārśvagatāṃ kirātīm upāttavālavyajanāṃ babhāṣe#The boatman addressed the huntress who was by his side, while she was fanning him with a yak-tail whisk.$paśyāvarodhaiḥ śataśo madīyair vigāhyamāno galitāṅgarāgaiḥ#Behold! My hundreds of women have immersed themselves in it and the dye on their limbs has faded.$ |
ity atra tāpanīśrutyanukūlitaṃ śrīkṛṣṇaliṅgatvena ca asya vaktuḥ śrī bhagavattvam eva sphuṭam na jātu tadaṃśabhūtanārāyaṇākhya garbhodaśāyi puruṣatvam ataevāsya mahāpurāṇasyāpi śrībhāgavatam ity eva vyākhyā kasmai kena vibhāṣitoyam atulo jñānapradīpaḥ purā ity ādau tac chuddhaṃ vimalaṃ viśokam amṛtaṃ satyaṃ paraṃ dhīmahi ity bhp atra paraśabdena bhagacvaktṛtvam ādyovatāraḥ puruṣaḥ parasyeti dvitīye bhedābhidhānāt ata idaṃ bhagavatā pūrvaṃ brahmaṇe nābhipaṅkaje sthitāya bhavabhītāya kāruṇyāt samprakāśitam ity atrāpi bhagavacchabda$In this context, the Tāpānī Śruti has been adapted as a Liṅga of Śrīkṛṣṇa. The gloriousness of the speaker is due to his being a Liṅga of Śrīkṛṣṇa. O Lord, you alone are clear. Nārāyaṇa, who is a part of Viṣṇu, Does not exist by Himself at any time. The manliness resides in the embryo. This is why the Mahāpurāṇa itself has been explained as Bhāgavataḥ Śrīmadbhāgavatam, the Bhāgavata of Śrī Kṛṣṇa. To whom was this incomparable lamp of wisdom Taught in the past? and so on. we meditate upon the pure, stainless, sorrowless, nectar-free, supreme truth. The particle para, another, is meant to indicate the fact of his being the person pronouncing the syllable bhaga. The first incarnation is the first incarnation of the Supreme Spirit. In the second, it is the first incarnation of the supreme spirit. because they have been spoken of as distinct from one another. Therefore, in ancient times, the illustrious one placed it in Brahmas lotus navel. The word Lord is also used here in the sense that it has been revealed out of compassion to one who abides there, afraid of repeated births and deaths. | ity atra tāpanīśrutyanukūlitaṃ śrīkṛṣṇaliṅgatvena ca asya vaktuḥ śrī#In this context, the Tāpānī Śruti has been adapted as a Liṅga of Śrīkṛṣṇa. The gloriousness of the speaker is due to his being a Liṅga of Śrīkṛṣṇa.$bhagavattvam eva sphuṭam#O Lord, you alone are clear.$na jātu tadaṃśabhūtanārāyaṇākhya#Nārāyaṇa, who is a part of Viṣṇu, Does not exist by Himself at any time.$garbhodaśāyi puruṣatvam#The manliness resides in the embryo.$ataevāsya mahāpurāṇasyāpi śrībhāgavatam ity eva vyākhyā#This is why the Mahāpurāṇa itself has been explained as Bhāgavataḥ Śrīmadbhāgavatam, the Bhāgavata of Śrī Kṛṣṇa.$kasmai kena vibhāṣitoyam atulo jñānapradīpaḥ purā ity ādau tac#To whom was this incomparable lamp of wisdom Taught in the past? and so on.$chuddhaṃ vimalaṃ viśokam amṛtaṃ satyaṃ paraṃ dhīmahi ity bhp#we meditate upon the pure, stainless, sorrowless, nectar-free, supreme truth.$atra paraśabdena bhagacvaktṛtvam#The particle para, another, is meant to indicate the fact of his being the person pronouncing the syllable bhaga.$ādyovatāraḥ puruṣaḥ parasyeti dvitīye#The first incarnation is the first incarnation of the Supreme Spirit. In the second, it is the first incarnation of the supreme spirit.$bhedābhidhānāt#because they have been spoken of as distinct from one another.$ata idaṃ bhagavatā pūrvaṃ brahmaṇe nābhipaṅkaje#Therefore, in ancient times, the illustrious one placed it in Brahmas lotus navel.$sthitāya bhavabhītāya kāruṇyāt samprakāśitam ity atrāpi bhagavacchabda#The word Lord is also used here in the sense that it has been revealed out of compassion to one who abides there, afraid of repeated births and deaths.$ |
śukrasya tvābhyakṣarandhārā ṛtasya sādane yadindra citra ma iha nāsti tvādātamadrivaḥ rādhastanno vidadvasa ubhayāhastyā bhara śrudī havaṃ tiraścyā indra yastvā saparyati suvīryasya gomato rāyaspūrdhi mahāṃ asi asāvi soma indra te śaviṣṭha dhṛṣṇavā gahi ā tvā pṛṇaktvindriyaṃ rajaḥ sūryo na raśmibhiḥ endra yāhi haribhirupa kaṇvasya suṣṭutim divo amuṣya śāsato divaṃ yaya divāvaso ā tvā giro rathīrivāsthuḥ suteṣu girvaṇaḥ abhi tvā samanūṣata gāvo vatsaṃ na dhenavaḥ eto nvindraṃ stavāma śuddhaṃ śuddhena sāmnā śuddhairukthairvāvṛdhvāṃsaṃ śuddhairāśīrvānmamattu yo rayiṃ vo rayintamo yo dyumnairdyumnavattamaḥ somaḥ sutaḥ sa indra te sti svadhāpate madaḥ pratyasmai pipīṣate viśvāni viduṣe bhara$The streams of the pure have flowed on to thee In the seat of holy order; O Indra! O wonderful one! There is nothing that is more painful to me than you. O wise one, with both thy hands bring us that bounty. O Indra, hear the call of him who honours thee with oblation. Thou art the great prosperity of manly vigour and wealth in kine. Soma hath been pressed for thee, O Indra; go boldly, O strongest one; May power encompass thee, As the sun encompasses the atmosphere with its rays. Come, O Indra, with thy bay steeds To Kanva's eulogy; O thou that art clothed in the day, go to the sky from the ruler yonder of the sky. Song-lover! like a charioteer come songs to thee When Soma flows. Cows have called to thee, like milch-kine to their calf. Let us now praise pure Indra with a pure Saman; With pure Uktha recitations may I prosper; with pure hymns may I enjoy my blessings. 253 He who is your wealth, the most wealthy, He who is the most resplendent in splendours; Soma is pressed out for thee, O Indra, Lord of the Gods, rejoicing. Bring all things to him who knoweth, Who fain would drink of them. | śukrasya tvābhyakṣarandhārā ṛtasya sādane#The streams of the pure have flowed on to thee In the seat of holy order;$yadindra citra ma iha nāsti tvādātamadrivaḥ#O Indra! O wonderful one! There is nothing that is more painful to me than you.$rādhastanno vidadvasa ubhayāhastyā bhara#O wise one, with both thy hands bring us that bounty.$śrudī havaṃ tiraścyā indra yastvā saparyati#O Indra, hear the call of him who honours thee with oblation.$suvīryasya gomato rāyaspūrdhi mahāṃ asi#Thou art the great prosperity of manly vigour and wealth in kine.$asāvi soma indra te śaviṣṭha dhṛṣṇavā gahi#Soma hath been pressed for thee, O Indra; go boldly, O strongest one;$ā tvā pṛṇaktvindriyaṃ rajaḥ sūryo na raśmibhiḥ#May power encompass thee, As the sun encompasses the atmosphere with its rays.$endra yāhi haribhirupa kaṇvasya suṣṭutim#Come, O Indra, with thy bay steeds To Kanva's eulogy;$divo amuṣya śāsato divaṃ yaya divāvaso#O thou that art clothed in the day, go to the sky from the ruler yonder of the sky.$ā tvā giro rathīrivāsthuḥ suteṣu girvaṇaḥ#Song-lover! like a charioteer come songs to thee When Soma flows.$abhi tvā samanūṣata gāvo vatsaṃ na dhenavaḥ#Cows have called to thee, like milch-kine to their calf.$eto nvindraṃ stavāma śuddhaṃ śuddhena sāmnā#Let us now praise pure Indra with a pure Saman;$śuddhairukthairvāvṛdhvāṃsaṃ śuddhairāśīrvānmamattu#With pure Uktha recitations may I prosper; with pure hymns may I enjoy my blessings.$yo rayiṃ vo rayintamo yo dyumnairdyumnavattamaḥ#He who is your wealth, the most wealthy, He who is the most resplendent in splendours;$somaḥ sutaḥ sa indra te sti svadhāpate madaḥ#Soma is pressed out for thee, O Indra, Lord of the Gods, rejoicing.$pratyasmai pipīṣate viśvāni viduṣe bhara#Bring all things to him who knoweth, Who fain would drink of them.$ |
pradarśayanti cāṅgāni vepamānās tv adhomukhāḥ hṛtarājyāḥ kṛtā nātha andhakena parājitāḥ piteva putrān parirakṣa deva jahīha śatruṃ saha putragotraiḥ tatheti coktvā kamalāsanaṃ prabhuḥ surāsurair vanditapādapīṭhaḥ iti śrīskandapurāṇe revākhaṇḍe ndhakopākhyāne caturaśītitamo dhyāyaḥ śaṅkhaṃ cakraṃ gadāṃ pāśaṃ saṃgṛhya parameśvaraḥ utthitaḥ śayanāt tūrṇaṃ devānāṃ ca jayapradaḥ keśava uvāca pātāle yadi vā svarge martye vā yadi vā surāḥ andhakaṃ taṃ vadhiṣyāmi yena santāpitās surāḥ gacchantu svagṛhaṃ devās santoṣe bhāvitātmanaḥ viṣṇos tu vacanaṃ śrutvā brahmādyās tu savāsavāḥ svaṃ svaṃ yānaṃ samāruhya hṛdi tuṣṭā divaṃ yayuḥ$They exhibit their limbs and tremble, with downcast faces. O lord! Defeated by Andhaka, we have been robbed of our kingdom. O god! Protect us, like a father protects his sons. With your sons and your relatives, kill the enemy. The lord, whose feet were worshipped by the gods and the asuras, agreed to what the one with the lotus in his seat had said. The story of Andhaka is given in the Skanda Purāṇa, Ch. Xxxiv Repeated Prayers to Śrī Gaṇeśa [Śrī Gaṇeśa]. 1 88. The Twelve Principal Upanishads, translated into English byRâja Râjendralâl Mitra and other Oriental Scholars, with Notes fromthe Bhashya of Shankarâcharya, and the Glossary of Anandgiri, beinga reprint of the translations published by the Royal Asiatic Societyof Bengal... The supreme lord accepted the conch shell, chakra, club and noose. He swiftly arose from his bed and brought victory to the gods. Keshava replied, O one with dharma in your soul! It is my view that you have been born in a noble lineage. O gods! Whether it is in the nether regions or in heaven, whether it is on earth or in the subterranean regions, there is no difference between them. I will slay Andhaka. He is the one who has tormented the gods. Let the gods return to their own abodes and let those who have controlled their souls be satisfied. On hearing Vishnus words, Brahma and the others, together with Vasava, were delighted. They ascended their respective vehicles and, content in their hearts, went to heaven. | pradarśayanti cāṅgāni vepamānās tv adhomukhāḥ#They exhibit their limbs and tremble, with downcast faces.$hṛtarājyāḥ kṛtā nātha andhakena parājitāḥ#O lord! Defeated by Andhaka, we have been robbed of our kingdom.$piteva putrān parirakṣa deva jahīha śatruṃ saha putragotraiḥ#O god! Protect us, like a father protects his sons. With your sons and your relatives, kill the enemy.$tatheti coktvā kamalāsanaṃ prabhuḥ surāsurair vanditapādapīṭhaḥ#The lord, whose feet were worshipped by the gods and the asuras, agreed to what the one with the lotus in his seat had said.$iti śrīskandapurāṇe revākhaṇḍe ndhakopākhyāne caturaśītitamo dhyāyaḥ#The story of Andhaka is given in the Skanda Purāṇa, Ch. Xxxiv Repeated Prayers to Śrī Gaṇeśa [Śrī Gaṇeśa].$śaṅkhaṃ cakraṃ gadāṃ pāśaṃ saṃgṛhya parameśvaraḥ#The supreme lord accepted the conch shell, chakra, club and noose.$utthitaḥ śayanāt tūrṇaṃ devānāṃ ca jayapradaḥ#He swiftly arose from his bed and brought victory to the gods.$keśava uvāca#Keshava replied, O one with dharma in your soul! It is my view that you have been born in a noble lineage.$pātāle yadi vā svarge martye vā yadi vā surāḥ#O gods! Whether it is in the nether regions or in heaven, whether it is on earth or in the subterranean regions, there is no difference between them.$andhakaṃ taṃ vadhiṣyāmi yena santāpitās surāḥ#I will slay Andhaka. He is the one who has tormented the gods.$gacchantu svagṛhaṃ devās santoṣe bhāvitātmanaḥ#Let the gods return to their own abodes and let those who have controlled their souls be satisfied.$viṣṇos tu vacanaṃ śrutvā brahmādyās tu savāsavāḥ#On hearing Vishnus words, Brahma and the others, together with Vasava, were delighted.$svaṃ svaṃ yānaṃ samāruhya hṛdi tuṣṭā divaṃ yayuḥ#They ascended their respective vehicles and, content in their hearts, went to heaven.$ |
sa vimarśād yathā vidagdhamādhave vighūrṇantaḥ pauṣpaṃ na madhu lihatemī madhulihaḥ śukoyaṃ nādatte kalitajaḍimā dāḍimaphalam vivarṇā parṇāgraṃ carati hariṇīyaṃ na haritaṃ pathānena svāmī tadibhavaragāmī dhruvam agāt saṃśayād yathā lalitamādhave vidūre kaṃsārir mukuṭitaśikhaṇḍāvalir asau pure gaurāṅgībhiḥ kalitaparirambho vilasati na kāntoyaṃ śaṅke surapatidhanur dhāmamadhuras taḍillekhāhārī girim avalalambe jaladharaḥ āhāre viratiḥ samastaviṣayagrāme nivṛttiḥ parā nāsāgre nayanaṃ yad etad aparaṃ yac caikatānaṃ manaḥ maunaṃ cedam idaṃ ca śūnyam akhilaṃ yad viśvam ābhāti te tad brūyāḥ sakhi yoginī kim asi bhoḥ kiṃ viyoginy api akṣṇor dvandvaṃ prasarati darodghūrṇatāraṃ murāreḥ$He reflected and thought, Madhava is accomplished. These bees licking the honey, whirling about, do not lick the honey of flowers. The parrot won't accept this, since it has only one fruit left to it. It becomes discoloured and moves around on the tips of leaves, looking like deer that are no longer green. Her husband, who walked like the best of elephants, must have come this way. Just as in Lalita-Mādhava. .. Daß dIe The enemy of Kamsa is far away, wearing a crown and a diadem on his head. In the past he was embraced by fair-limbed women, and now he gleams with delight. I don't think he's a worthy husband, for the bow of Shiva is as sweet as nectar. Takshaka: The cloud leans against the mountain, feeding on streaks of flowers. It is the supreme withdrawal from all objects of pleasure. At the tip of the nose is the eye, That which is yonder, and that mind which is concentrated; This whole universe appears to you as being devoid of existence, as if it were a void, or as something in a state of silence. So tell me, my friend, are you really a witch? Are you in love with someone who is separated from her? The pair of eyes of Mura's foe are rolling, their pupils quivering with fear. | sa vimarśād yathā vidagdhamādhave#He reflected and thought, Madhava is accomplished.$vighūrṇantaḥ pauṣpaṃ na madhu lihatemī madhulihaḥ#These bees licking the honey, whirling about, do not lick the honey of flowers.$śukoyaṃ nādatte kalitajaḍimā dāḍimaphalam#The parrot won't accept this, since it has only one fruit left to it.$vivarṇā parṇāgraṃ carati hariṇīyaṃ na haritaṃ#It becomes discoloured and moves around on the tips of leaves, looking like deer that are no longer green.$pathānena svāmī tadibhavaragāmī dhruvam agāt#Her husband, who walked like the best of elephants, must have come this way.$saṃśayād yathā lalitamādhave#Just as in Lalita-Mādhava.$vidūre kaṃsārir mukuṭitaśikhaṇḍāvalir asau#The enemy of Kamsa is far away, wearing a crown and a diadem on his head.$pure gaurāṅgībhiḥ kalitaparirambho vilasati#In the past he was embraced by fair-limbed women, and now he gleams with delight.$na kāntoyaṃ śaṅke surapatidhanur dhāmamadhuras#I don't think he's a worthy husband, for the bow of Shiva is as sweet as nectar.$taḍillekhāhārī girim avalalambe jaladharaḥ#Takshaka: The cloud leans against the mountain, feeding on streaks of flowers.$āhāre viratiḥ samastaviṣayagrāme nivṛttiḥ parā#It is the supreme withdrawal from all objects of pleasure.$nāsāgre nayanaṃ yad etad aparaṃ yac caikatānaṃ manaḥ#At the tip of the nose is the eye, That which is yonder, and that mind which is concentrated;$maunaṃ cedam idaṃ ca śūnyam akhilaṃ yad viśvam ābhāti te#This whole universe appears to you as being devoid of existence, as if it were a void, or as something in a state of silence.$tad brūyāḥ sakhi yoginī kim asi bhoḥ kiṃ viyoginy api#So tell me, my friend, are you really a witch? Are you in love with someone who is separated from her?$akṣṇor dvandvaṃ prasarati darodghūrṇatāraṃ murāreḥ#The pair of eyes of Mura's foe are rolling, their pupils quivering with fear.$ |
asaṃvidan sukhādy anta pāṣāṇam iva tiṣṭhatu sāvadhāno bhṛśaṃ bhūtvā bhuktaṃ śavaśataṃ yayā tāṃ praty āhārabaḍiśenecchāmatsīṃ naya cchidām saṅkalpālānam unmūlya mattairāvaṇalīlayā helayā padam ālambya trailokyavijayī bhava nañarthayuktottamamantrayuktyā citā ciraṃ cetitayā hṛdantaḥ saṅkalparūpaṃ viṣam āśu nītvā jarāṃ jayāśeṣabhavāmayāṃs tvam icchāmāhātmyavarṇanaṃ nāma sargaḥ aṣṭapañcāśaduttaraśatatamas sargaḥ naiṣkarmyāt kalpanātyāgāt tanu patati dehinaḥ katham etad ato brahman sambhavaty āśu jīvataḥ jīvata kalpanātyāgo yujyate na tv ajīvataḥ$Let him stand unconscious like a rock at the end of his life, with no sensation of pleasure or pain. She is the one who has devoured hundreds of corpses. The fish of her desire has been carried off by the hook of her food. It was in this manner that Ravana, having uprooted the fetters of his desires by the graceful dance of his giddy gait, got rid of them at once.. {GL_NOTE::}{GL_NOTE::} Resort to your feet with ease and be the conqueror of the three worlds. . A mantra that accomplishes the purpose must be uttered, Reflected upon for a long time, in order to draw out the essence of the mantra. Quickly take the poison in the form of desire and conquer old age, which is the baneful influence of all worldly existence. The description of the greatness of desire is a sarga. This concludes the fifty-eighth sarga, the one hundred and fifty-ninth in the Sanskrit version of the Mahabharata. The body of an embodied creature gets emaciated by the non-doing of actions and giving up imagination. O brahmana! How can this happen to someone who is still alive? O supreme among those who uphold dharma! I am asking you. The abandonment of the assumption of being alive is possible only for one who is still alive, not for one who is no longer alive. | asaṃvidan sukhādy anta pāṣāṇam iva tiṣṭhatu#Let him stand unconscious like a rock at the end of his life, with no sensation of pleasure or pain.$sāvadhāno bhṛśaṃ bhūtvā bhuktaṃ śavaśataṃ yayā#She is the one who has devoured hundreds of corpses.$tāṃ praty āhārabaḍiśenecchāmatsīṃ naya cchidām#The fish of her desire has been carried off by the hook of her food.$saṅkalpālānam unmūlya mattairāvaṇalīlayā#It was in this manner that Ravana, having uprooted the fetters of his desires by the graceful dance of his giddy gait, got rid of them at once.. {GL_NOTE::}{GL_NOTE::}$helayā padam ālambya trailokyavijayī bhava#Resort to your feet with ease and be the conqueror of the three worlds.$nañarthayuktottamamantrayuktyā citā ciraṃ cetitayā hṛdantaḥ#. A mantra that accomplishes the purpose must be uttered, Reflected upon for a long time, in order to draw out the essence of the mantra.$saṅkalparūpaṃ viṣam āśu nītvā jarāṃ jayāśeṣabhavāmayāṃs tvam#Quickly take the poison in the form of desire and conquer old age, which is the baneful influence of all worldly existence.$icchāmāhātmyavarṇanaṃ nāma sargaḥ#The description of the greatness of desire is a sarga.$aṣṭapañcāśaduttaraśatatamas sargaḥ#This concludes the fifty-eighth sarga, the one hundred and fifty-ninth in the Sanskrit version of the Mahabharata.$naiṣkarmyāt kalpanātyāgāt tanu patati dehinaḥ#The body of an embodied creature gets emaciated by the non-doing of actions and giving up imagination.$katham etad ato brahman sambhavaty āśu jīvataḥ#O brahmana! How can this happen to someone who is still alive? O supreme among those who uphold dharma! I am asking you.$jīvata kalpanātyāgo yujyate na tv ajīvataḥ#The abandonment of the assumption of being alive is possible only for one who is still alive, not for one who is no longer alive.$ |
uktaṃ tadviṣayaṃ caitaddevadevena yadvṛthā dīkṣā jñānaṃ tathā tīrthaṃ tasyetyādi savistaram yastu tāvadayogyopi tathāste sa śivālaye paścādāsthānibandhena tāvadeva phalaṃ bhajet nadīnagahradaprāyaṃ yacca puṇyaṃ na tanmṛtau utkṛṣṭaṃ tanmṛtānāṃ tu svargabhogopabhogitā ye punaḥ prāptavijñānavivekā maraṇāntike adharāyataneṣvāsthāṃ śritāstetra tirohitāḥ tajjñānadūṣaṇoktaṃ yatteṣāṃ syātkila pātakam tattatpureśadīkṣādikramānnaśyediti sthitiḥ dīkṣāyatanavijñānadūṣiṇo ye tu cetasā ācaranti ca tattetra sarve nirayagāminaḥ jñānāyatanadīkṣādāvāsthābandhaparicyutiḥ$The lord of the gods himself has said that all this is unnecessary. form that ensures their rebirth in a better form of existence. 345 This procedure seems to presuppose that by ritual means one is able to annul thebad karma of the animal. This, however, requires special Tantric trainingand is not possible for ordinary persons, and it appears that the practicewas exclusive and rarely performed. 346 On the other hand, even in everyday life Tibetan Buddhists, when they cannot avoid killing animals,may relieve their conscience by reciting formulas intended to secure Detailed Deliberation on the Process of Initiation Beginning from Birth It has been stated in the Svacchanda Tantra that initiation, knowledge, pilgrimage to a particular place of pilgrimage, etc., are the factors responsible for the attainment of oneness with Siva. One who remains in the abode of Śiva, even though he is not a yogin, gets liberated from the bondage of birth and rebirth. Afterwards by the fastening of the bones, one would get the same benefit as before. The merit that one may have gained By dwelling in rivers, mountains, or lakes Will not be his when he dies. The superior of these is the enjoyment of pleasures in heaven after death. On the other hand, those who have attained separation from consciousness near their death; Placing their trust in the lower sense fields, They disappear there. They rely on the lower sense fields And remain concealed there. It has been said that they commit sin by criticizing their own knowledge. b-a Detailed Deliberation on the Process of Initiation It has been observed in the Mālinivijayottara Tantra that if anyone happens to get initiated into any one of these three kinds of teachers, he loses all his chances of success. Those who have corrupted the initiation, the āyatana and the vijñāna mentally. tiqnl��� All those who act in this way go to hell. Initiation into the sphere of direct intuition; Deliverance from the bonds of attachment. | uktaṃ tadviṣayaṃ caitaddevadevena yadvṛthā#The lord of the gods himself has said that all this is unnecessary.$dīkṣā jñānaṃ tathā tīrthaṃ tasyetyādi savistaram#Detailed Deliberation on the Process of Initiation Beginning from Birth It has been stated in the Svacchanda Tantra that initiation, knowledge, pilgrimage to a particular place of pilgrimage, etc., are the factors responsible for the attainment of oneness with Siva.$yastu tāvadayogyopi tathāste sa śivālaye#One who remains in the abode of Śiva, even though he is not a yogin, gets liberated from the bondage of birth and rebirth.$paścādāsthānibandhena tāvadeva phalaṃ bhajet#Afterwards by the fastening of the bones, one would get the same benefit as before.$nadīnagahradaprāyaṃ yacca puṇyaṃ na tanmṛtau#The merit that one may have gained By dwelling in rivers, mountains, or lakes Will not be his when he dies.$utkṛṣṭaṃ tanmṛtānāṃ tu svargabhogopabhogitā#The superior of these is the enjoyment of pleasures in heaven after death.$ye punaḥ prāptavijñānavivekā maraṇāntike#On the other hand, those who have attained separation from consciousness near their death;$adharāyataneṣvāsthāṃ śritāstetra tirohitāḥ#Placing their trust in the lower sense fields, They disappear there. They rely on the lower sense fields And remain concealed there.$tajjñānadūṣaṇoktaṃ yatteṣāṃ syātkila pātakam#It has been said that they commit sin by criticizing their own knowledge.$tattatpureśadīkṣādikramānnaśyediti sthitiḥ#b-a Detailed Deliberation on the Process of Initiation It has been observed in the Mālinivijayottara Tantra that if anyone happens to get initiated into any one of these three kinds of teachers, he loses all his chances of success.$dīkṣāyatanavijñānadūṣiṇo ye tu cetasā#Those who have corrupted the initiation, the āyatana and the vijñāna mentally.$ācaranti ca tattetra sarve nirayagāminaḥ#All those who act in this way go to hell.$jñānāyatanadīkṣādāvāsthābandhaparicyutiḥ#Initiation into the sphere of direct intuition; Deliverance from the bonds of attachment.$ |
svapne hareṇa gaditaṃ girijāśrame tra padmāvatī niyamajapyaparāvatasthe iti mahākaviśrīsomadevabhaṭṭaviracite kathāsaritsāgare padmāvatīlambake caturthas taraṅgaḥ evaṃ padmāvatī yāvattatprāptyai saṃśritā tapaḥ tāvat svanagaraṃ muktāphalaketuravāpya saḥ brahmaśāpavaśāsannamānuṣyāvataro bhayāt vidyādharendratanayaḥ śaraṇaṃ śiśriye śivam tamarcayaṃś ca tadgarbhagṛhācchuśrāva bhāratīm mā bhaiṣīrna hi te garbhavāsakleśo bhaviṣyati mānuṣye nāpi te duḥkhaṃ bhāvi nāpi ciraṃ sthitiḥ janiṣyase rājasuto mahābalaparākramaḥ tapodhanānmuneḥ kṛtsnamastragrāmamavāpsyasi madīyaḥ kiṃkarākhyaś ca gaṇas te bhavitānujaḥ$In a dream Lord Śiva told Pārvatī, who was in the āśrama of Pārvatī, and who was engaged in the vows and mantras of Padmāvatī. Notes and commentary of Kishanrao Madhavarao Joglekar on this th canto is made available here in Mb pdf for further reading. In this way Padmāvatī, in order to obtain her, engaged in asceticism. In the meanwhile Muktāphalaketu returned to his own city, and while he was in that forest he heard a voice from heaven: Bravo! Because of a Brahmanas curse, he was about to descend as a man, but was frightened. The son of the king of the vidyādharas took refuge with Śiva. And as he was honouring him, he heard a discourse from the inner chamber. UNIVERSITATWIENWIENERSTUDIENZUR TIBETOLOGIEUNDBUDDHISMUSKUNDE Do not be afraid. You will not have to experience any difficulties while dwelling in the womb. (Pa. patighita) und ,austreibtLoder ,wächstc (Pa. virü!ha), dazu führt, daß es~ ',Name-und-Gestalt' eintritt, oder dazu, daß diese ,herab[nach dem ~ o d e ]inworaus dann Geburt, Alsteigen' bzw. sich bilden (nämar~i~as~~vakrä(nti)),~~tem-und-Sterben, Kummer, Jammer usw. resultieren. Versteht man unter dem,woran sich das vijnana festgesetzt hatte, die Konstituenten der Person, alsoso ließe sich dies durchaus auch,Name-und-GestaIt' (der früheren ~xistenz),'~mit der Feststellung des MNidS, daß das vijGäna seinerseits durch ,Name-undGestalt' bedingt sei, auslegen.74Verwandt mit der dritten Kette des MNidS ist In the world of men there will be no suffering for you, And your stay will not last long. You will give birth to a prince who will be immensely strong and valiant. From that sage, the store of austerities, you will obtain a complete collection of weapons. My attendants, called Kinkaras, will be thy younger brothers. | svapne hareṇa gaditaṃ girijāśrame tra padmāvatī niyamajapyaparāvatasthe#In a dream Lord Śiva told Pārvatī, who was in the āśrama of Pārvatī, and who was engaged in the vows and mantras of Padmāvatī.$iti mahākaviśrīsomadevabhaṭṭaviracite kathāsaritsāgare padmāvatīlambake caturthas taraṅgaḥ#Notes and commentary of Kishanrao Madhavarao Joglekar on this th canto is made available here in Mb pdf for further reading.$evaṃ padmāvatī yāvattatprāptyai saṃśritā tapaḥ#In this way Padmāvatī, in order to obtain her, engaged in asceticism.$tāvat svanagaraṃ muktāphalaketuravāpya saḥ#In the meanwhile Muktāphalaketu returned to his own city, and while he was in that forest he heard a voice from heaven: Bravo!$brahmaśāpavaśāsannamānuṣyāvataro bhayāt#Because of a Brahmanas curse, he was about to descend as a man, but was frightened.$vidyādharendratanayaḥ śaraṇaṃ śiśriye śivam#The son of the king of the vidyādharas took refuge with Śiva.$tamarcayaṃś ca tadgarbhagṛhācchuśrāva bhāratīm#And as he was honouring him, he heard a discourse from the inner chamber.$mā bhaiṣīrna hi te garbhavāsakleśo bhaviṣyati#Do not be afraid. You will not have to experience any difficulties while dwelling in the womb.$mānuṣye nāpi te duḥkhaṃ bhāvi nāpi ciraṃ sthitiḥ#In the world of men there will be no suffering for you, And your stay will not last long.$janiṣyase rājasuto mahābalaparākramaḥ#You will give birth to a prince who will be immensely strong and valiant.$tapodhanānmuneḥ kṛtsnamastragrāmamavāpsyasi#From that sage, the store of austerities, you will obtain a complete collection of weapons.$madīyaḥ kiṃkarākhyaś ca gaṇas te bhavitānujaḥ#My attendants, called Kinkaras, will be thy younger brothers.$ |
tadito me payātavyamugradaṇḍo hy ayaṃ nṛpaḥ etatpitā devaśaktirbuddhvedaṃ na kṣameta me ityālocyeva natvā tāmahaṃ madanasundarīm rājakanyāṃ niragamaṃ tayā saṃmānitas tataḥ śrutaṃ cātra mahārāja mayā parijanānmithaḥ svair aṃ kathayato yatsā sānurāgā śrute tvayi tataścitrapaṭe guptaṃ likhitāṃ tāṃ nṛpātmajām ādāyāhaṃ bhavatpādamūlaṃ tvaritamāgataḥ dṛṣṭvā ca devasyākāraṃ nivṛttaḥ saṃśayo mama deva eva tayā citre maddhastenābhilekhitaḥ sā cāsakṛnna sadṛśī śakyā likhitumity aham citre devasya pārśve tāṃ na likhāmi samāmapi ity uktavantaṃ taṃ roladevaṃ rājā jagāda saḥ tarhi tvayā sā taccittrapaṭasthā darśyatāmiti tato valgulikātastaṃ kṛṣṭvā paṭamadarśayat sa citrakṛttāṃ citrasthāṃ rājñe madanasundarīm$So I must leave this place, for this king's penalty is severe. His father Devaśakti, knowing this, would not have forgiven me. Thinking this, I bowed before Madanasundari and stood before her. Then the kings daughter came out and he was shown due honours by her. O great king! I have also heard this from my attendants. She fell in love with you when she heard you tell her own story. The princess was then secretly drawn on a piece of canvas. agree with the feminine likhita. Notice also that the work is here said to have beenshorter by 32,000 syllables.To conclude, we must bear in mind that the date rests on a piece of evidence in asection of text that is, as will be clear from the above, by no means free from corruption With the soles of your feet I have come in a hurry. Having seen the form of that god, my doubt has been dispelled. She has drawn a portrait of the Lord with my own hand, and it is He Himself whom she intends to depict in that portrait. It is not possible to repeat it in a similar way. This is what I think. I have never painted her in the picture by your majestys side, not even for an entire year. When Roladeva had said this, the king answered him: Do not say such a thing again. Well then, you should show her the painting of her heart. 81 In Ep the pada divisions are as follows: 1-12 vidyāpāda, 13-30 kriyāpāda, 31-57caryāpāda, 58-64 yogapada. For further details of the structure and contents of the Then she pulled him out of the bag and showed him the cloth. To the king he made a portrait of Madanasundarī, drawn in a mural. | tadito me payātavyamugradaṇḍo hy ayaṃ nṛpaḥ#So I must leave this place, for this king's penalty is severe.$etatpitā devaśaktirbuddhvedaṃ na kṣameta me#His father Devaśakti, knowing this, would not have forgiven me.$ityālocyeva natvā tāmahaṃ madanasundarīm#Thinking this, I bowed before Madanasundari and stood before her.$rājakanyāṃ niragamaṃ tayā saṃmānitas tataḥ#Then the kings daughter came out and he was shown due honours by her.$śrutaṃ cātra mahārāja mayā parijanānmithaḥ#O great king! I have also heard this from my attendants.$svair aṃ kathayato yatsā sānurāgā śrute tvayi#She fell in love with you when she heard you tell her own story.$tataścitrapaṭe guptaṃ likhitāṃ tāṃ nṛpātmajām#The princess was then secretly drawn on a piece of canvas.$ādāyāhaṃ bhavatpādamūlaṃ tvaritamāgataḥ#With the soles of your feet I have come in a hurry.$dṛṣṭvā ca devasyākāraṃ nivṛttaḥ saṃśayo mama#Having seen the form of that god, my doubt has been dispelled.$deva eva tayā citre maddhastenābhilekhitaḥ#She has drawn a portrait of the Lord with my own hand, and it is He Himself whom she intends to depict in that portrait.$sā cāsakṛnna sadṛśī śakyā likhitumity aham#It is not possible to repeat it in a similar way. This is what I think.$citre devasya pārśve tāṃ na likhāmi samāmapi#I have never painted her in the picture by your majestys side, not even for an entire year.$ity uktavantaṃ taṃ roladevaṃ rājā jagāda saḥ#When Roladeva had said this, the king answered him: Do not say such a thing again.$tarhi tvayā sā taccittrapaṭasthā darśyatāmiti#Well then, you should show her the painting of her heart.$tato valgulikātastaṃ kṛṣṭvā paṭamadarśayat#Then she pulled him out of the bag and showed him the cloth.$sa citrakṛttāṃ citrasthāṃ rājñe madanasundarīm#To the king he made a portrait of Madanasundarī, drawn in a mural.$ |
seneva sṛṣṭā prasitiṣ ṭa eti yavaṃ na dasma juhvā vivekṣi tamid doṣā tamuṣasi yaviṣṭhamagnimatyaṃ na marjayanta naraḥ niśiśānā atithimasya yonau dīdāya śocirāhutasya vṛṣṇaḥ susandṛk te svanīka pratīkaṃ vi yad rukmo na rocasa upāke divo na te tanyatureti śuṣmaścitro na sūraḥ prati cakṣi bhānum yathā vaḥ svāhāgnaye dāśema parīḷābhirghṛtavadbhiśca havyaiḥ tebhirno agne amitairmahobhiḥ śataṃ pūrbhirāyasībhirni pāhi yā vā te santi dāśuṣe adhṛṣṭā giro vā yābhirnṛvatīruruṣyāḥ tābhirnaḥ sūno sahaso ni pāhi smat sūrīṃ jaritṝṃ jātavedaḥ niryat pūteva svadhitiḥ śucirgāt svayā kṛpā tanvā rocamānaḥ ā yo mātroruśenyo janiṣṭa devayajyāya sukratuḥ pāvakaḥ$Like an army arrayed for battle, His tongue does not distinguish between barley and wheat. Him men do not deck in the dusky darkness, The youngest, Agni's equal. Shining like a guest in the birthplace Of this strong one adored with oblations, Do thou shine forth. Thy face is fair to behold, like a golden ornament thrown off from the firmament. Thine is the brilliant splendour of heaven, bright as the sun: against the light hath it looked. That we may serve you with parīḷā offerings, containing ghee, to Agni svāhā. With these, O Agni, of unmeasured might, Do thou guard us Through a hundred former lives; Or those invincible words which thou hast spoken to Dasyu, Or those by which thou madest the man-eating Dasyus. With these, O son of strength, Do thou guard us, The praiser, the singer, O all-knower; Like a cleansed knife, the pure one departed, radiant with his compassion's body. He who, of wide expanse, Born for the sacrifice to the gods, wise and purifying; | seneva sṛṣṭā prasitiṣ ṭa eti yavaṃ na dasma juhvā vivekṣi#Like an army arrayed for battle, His tongue does not distinguish between barley and wheat.$tamid doṣā tamuṣasi yaviṣṭhamagnimatyaṃ na marjayanta naraḥ#Him men do not deck in the dusky darkness, The youngest, Agni's equal.$niśiśānā atithimasya yonau dīdāya śocirāhutasya vṛṣṇaḥ#Shining like a guest in the birthplace Of this strong one adored with oblations, Do thou shine forth.$susandṛk te svanīka pratīkaṃ vi yad rukmo na rocasa upāke#Thy face is fair to behold, like a golden ornament thrown off from the firmament.$divo na te tanyatureti śuṣmaścitro na sūraḥ prati cakṣi bhānum#Thine is the brilliant splendour of heaven, bright as the sun: against the light hath it looked.$yathā vaḥ svāhāgnaye dāśema parīḷābhirghṛtavadbhiśca havyaiḥ#That we may serve you with parīḷā offerings, containing ghee, to Agni svāhā.$tebhirno agne amitairmahobhiḥ śataṃ pūrbhirāyasībhirni pāhi#With these, O Agni, of unmeasured might, Do thou guard us Through a hundred former lives;$yā vā te santi dāśuṣe adhṛṣṭā giro vā yābhirnṛvatīruruṣyāḥ#Or those invincible words which thou hast spoken to Dasyu, Or those by which thou madest the man-eating Dasyus.$tābhirnaḥ sūno sahaso ni pāhi smat sūrīṃ jaritṝṃ jātavedaḥ#With these, O son of strength, Do thou guard us, The praiser, the singer, O all-knower;$niryat pūteva svadhitiḥ śucirgāt svayā kṛpā tanvā rocamānaḥ#Like a cleansed knife, the pure one departed, radiant with his compassion's body.$ā yo mātroruśenyo janiṣṭa devayajyāya sukratuḥ pāvakaḥ#He who, of wide expanse, Born for the sacrifice to the gods, wise and purifying;$ |
avayavavarṇarasagandhasparśaśabdasallakṣaṇanavayauvanānāṃ nityanūtanatvam abhivyaktabhāvatvaṃ premavaśyatvaṃ saubuddhyasatpratibhādayaś ca tatra nārīmohanaśīlatvādikaṃ yathā kṛṣṇaṃ nirīkṣya vanitotsavarūpaśīlam bhp iti spaṣṭam nityanūtanaṃ ca yadyapy asau pārśvagataḥ bhp ity ādau dṛṣṭam athābhivyaktabhāvatvam tatra pūrvarāge śaradudāśaye sādhujātasatsarasijodare śrīmuṣā dṛṣā suratanātha te śulkadāsikā varada nighnato neha kiṃ vadhaḥ bhp he dṛśaiva suratayācaka tatrāpi he kātyāyanyarcanānte varaprada tatrāi$goddess, I. iv. 1; vi. 6; II. iv. 10;v. 29; vii. 10.ma-ruńs-pa krūra wrathful, I. ii. 20;xi. 1; II. ii. 13; vi. 9; ix. 2.mi-ḥchi amṛta ambrosia, I. vi. 4; The limbs, colors, tastes, smells, textures, sounds, And the signs of the fresh youth of sentient beings. apprehending) Suchness", though I have to admit that the precise import of this phrase is not qclear to me.==2371 CWSL 8 a5f (Similarly 40a23-25) :What kind of dharma is called 'Seed' in this [context]? A specific capacity, [located] in the mii, Eternal and ever-new, manifestation of being, subjugation by love, being always new, majesty, self-sufficiency, perfection, conformity to the real state of things, capability Good intelligence, the absence of intellect and so on. Here, womans bewildering disposition and so on. Beholding Krishna of comely appearance and character, the women clearly thought that he was none else than Keshava himself. It is ever-new, even though it has been found in such passages as Bhāgavat apsarśvagataḥ (Bṛhadā. Upa. Iv. iv. Now, the character of being manifest may be taken as referring to the Manifested Character. elsewhere such preliminaries to the questions and answers will be omitted.4 These are invocations to the points and intermediate points of the compass. Regarding this topic, in the case of a previous attachment, that is to say, an earlier unwholesome attachment or a previous defilement of the realm of fine materiality which has been abandoned by the cultivation of wholesome qualitiesthat is to say, a previously unwholesome attachment or a previous defilement At the dawn of autumn, in the midst of the wellborn lotuses of the Simsara creeper, a damsel with lovely eye-brows conceals her charm by means of her tresses. O lord of amorous pastimes, don't you intend to kill the servant girls who have been your bride price payers by killing the granter of favors in this way? O giver of boons, please come there at the end of worshiping Kātyāyanī. | avayavavarṇarasagandhasparśaśabdasallakṣaṇanavayauvanānāṃ#The limbs, colors, tastes, smells, textures, sounds, And the signs of the fresh youth of sentient beings.$nityanūtanatvam abhivyaktabhāvatvaṃ premavaśyatvaṃ#Eternal and ever-new, manifestation of being, subjugation by love, being always new, majesty, self-sufficiency, perfection, conformity to the real state of things, capability$saubuddhyasatpratibhādayaś ca#Good intelligence, the absence of intellect and so on.$tatra nārīmohanaśīlatvādikaṃ yathā#Here, womans bewildering disposition and so on.$kṛṣṇaṃ nirīkṣya vanitotsavarūpaśīlam bhp iti spaṣṭam#Beholding Krishna of comely appearance and character, the women clearly thought that he was none else than Keshava himself.$nityanūtanaṃ ca yadyapy asau pārśvagataḥ bhp ity ādau dṛṣṭam#It is ever-new, even though it has been found in such passages as Bhāgavat apsarśvagataḥ (Bṛhadā. Upa. Iv. iv.$athābhivyaktabhāvatvam#Now, the character of being manifest may be taken as referring to the Manifested Character.$tatra pūrvarāge#Regarding this topic, in the case of a previous attachment, that is to say, an earlier unwholesome attachment or a previous defilement of the realm of fine materiality which has been abandoned by the cultivation of wholesome qualitiesthat is to say, a previously unwholesome attachment or a previous defilement$śaradudāśaye sādhujātasatsarasijodare śrīmuṣā dṛṣā#At the dawn of autumn, in the midst of the wellborn lotuses of the Simsara creeper, a damsel with lovely eye-brows conceals her charm by means of her tresses.$suratanātha te śulkadāsikā varada nighnato neha kiṃ vadhaḥ bhp#O lord of amorous pastimes, don't you intend to kill the servant girls who have been your bride price payers by killing the granter of favors in this way?$he dṛśaiva suratayācaka tatrāpi he kātyāyanyarcanānte varaprada tatrāi#O giver of boons, please come there at the end of worshiping Kātyāyanī.$ |
vibhūtyā sumahatyā yaḥ prayāti pṛthivīpate taṃ bhṛśaṃ kṣatam indrābhaṃ padbhyām eva dharātale tiṣṭhantam ekaṃ dṛṣṭvā tu mamābhūt kleśa uttamaḥ tasya caivaṃvidhasyādya jagannāthasya bhūpate āpadapratimaivābhūd balīyān vidhir eva hi tato smai tad ahaṃ sarvam uktavān grahaṇaṃ tadā dvaipāyanaprasādāc ca jīvato mokṣam āhave muhūrtam iva ca dhyātvā pratilabhya ca cetanām bhrātṝṃś ca sarvasainyāni paryapṛcchata māṃ tataḥ tasmai tad aham ācakṣaṃ sarvaṃ pratyakṣadarśivān bhrātṝṃś ca nihatān sarvān sainyaṃ ca vinipātitam trayaḥ kila rathāḥ śiṣṭās tāvakānāṃ narādhipa iti prasthānakāle māṃ kṛṣṇadvaipāyano bravīt sa dīrgham iva niḥśvasya viprekṣya ca punaḥ punaḥ aṃse māṃ pāṇinā spṛṣṭvā putras te paryabhāṣata$O lord of the earth! There are those who advance with great prosperity. He was severely wounded and his complexion was like that of Indra. However, I have kicked him with my feet and he has fallen down on the ground. However, on seeing a single one standing there, I have been overcome by supreme discomfort. O lord of the earth! In this way, the lord of the universe is like that today. Fate, indeed, is all-powerful and it has become an image of misfortune. I then told him everything about how I had been captured. 21c. kāryāṇubhiḥ sadā siddhaiḥ ] MYSED Try ;21 d. tena te śivayojakāḥ ] MYSED Tryut ;22. garuḍa uvāca ] NMY Try ; Through the favours of Dvaipayana, he escaped with his life in the battle. He thought for an instant and then regained his senses. He asked me about his brothers and all the soldiers. I told him everything, because I had directly witnessed it. All my brothers have been killed and the soldiers have been brought down. O lord of men! Only three rathas remain among those on your side. At the time of our departure, Krishna Dvaipayana told me this. He sighed deeply and glanced repeatedly at him. Your son touched me on the shoulder with his hand and spoke to me. | vibhūtyā sumahatyā yaḥ prayāti pṛthivīpate#O lord of the earth! There are those who advance with great prosperity.$taṃ bhṛśaṃ kṣatam indrābhaṃ padbhyām eva dharātale#He was severely wounded and his complexion was like that of Indra. However, I have kicked him with my feet and he has fallen down on the ground.$tiṣṭhantam ekaṃ dṛṣṭvā tu mamābhūt kleśa uttamaḥ#However, on seeing a single one standing there, I have been overcome by supreme discomfort.$tasya caivaṃvidhasyādya jagannāthasya bhūpate#O lord of the earth! In this way, the lord of the universe is like that today.$āpadapratimaivābhūd balīyān vidhir eva hi#Fate, indeed, is all-powerful and it has become an image of misfortune.$tato smai tad ahaṃ sarvam uktavān grahaṇaṃ tadā#I then told him everything about how I had been captured.$dvaipāyanaprasādāc ca jīvato mokṣam āhave#Through the favours of Dvaipayana, he escaped with his life in the battle.$muhūrtam iva ca dhyātvā pratilabhya ca cetanām#He thought for an instant and then regained his senses.$bhrātṝṃś ca sarvasainyāni paryapṛcchata māṃ tataḥ#He asked me about his brothers and all the soldiers.$tasmai tad aham ācakṣaṃ sarvaṃ pratyakṣadarśivān#I told him everything, because I had directly witnessed it.$bhrātṝṃś ca nihatān sarvān sainyaṃ ca vinipātitam#All my brothers have been killed and the soldiers have been brought down.$trayaḥ kila rathāḥ śiṣṭās tāvakānāṃ narādhipa#O lord of men! Only three rathas remain among those on your side.$iti prasthānakāle māṃ kṛṣṇadvaipāyano bravīt#At the time of our departure, Krishna Dvaipayana told me this.$sa dīrgham iva niḥśvasya viprekṣya ca punaḥ punaḥ#He sighed deeply and glanced repeatedly at him.$aṃse māṃ pāṇinā spṛṣṭvā putras te paryabhāṣata#Your son touched me on the shoulder with his hand and spoke to me.$ |
iti bruvāṇaḥ sa tayā vārito pyapairarvaraiḥ tvāṃ ninā nārthaye kiṃcidityuvācāsakṛddvijaḥ dharmyaṃ tataḥ sā vacanaṃ smṛtvā bhartuḥ pativratā tathetyuktvākarotsarvaṃ brāhmaṇasya samīhitam asminnavasare gehadvārametya sudarśanaḥ ehītyāhūya dayitāṃ sotkaṇṭho pi vyalambata sā bhartrā sahasāhūtā na ca prāptā dvijāntikam dolāvilolahṛdayā tasthau lajjākulā kṣaṇam tato gṛhāntarādvipraḥ sudarśanamabhāṣata iyaṃ mayā tava vadhūrarthitātithinā ratam$When he said this, she dissuaded him with her pitiful words: Do not say such things to me again and again! Do not say such things again and again! If you do so, you will lose your chastity. While he was saying this, she dissuaded him with her pitiful words: Do not say such Without you, I do not desire anything. The brahmana said this several times. The one who was devoted to her husband then remembered the words that her husband had spoken and which were in conformity with dharma. KLAUS (1986) entnehmen kann, ungewöhnlich. 34 Das übliche Weltbildist eine Dreiteilung, in der der Himmel (div-) mit Sonne, Mond undGestirnen die höchste Schicht bildet, das Zwischenreich (anttirik~a-) He agreed and did everything that the brahmana desired. At this time, Sudarshana arrived at the door of a house. He called his wife and said, Come along! And he hung down with longing. Though her husband suddenly summoned her, she did not go to the brahmana. Her heart was in a whirl, like a swing, and for a moment she was overcome with shame. From inside the house, the brahmana spoke to Sudarshana. This is your daughter-in-law. She was sought by me and I am her guest and have had intercourse with her. | iti bruvāṇaḥ sa tayā vārito pyapairarvaraiḥ#When he said this, she dissuaded him with her pitiful words: Do not say such things to me again and again! Do not say such things again and again! If you do so, you will lose your chastity. While he was saying this, she dissuaded him with her pitiful words: Do not say such$tvāṃ ninā nārthaye kiṃcidityuvācāsakṛddvijaḥ#Without you, I do not desire anything. The brahmana said this several times.$dharmyaṃ tataḥ sā vacanaṃ smṛtvā bhartuḥ pativratā#The one who was devoted to her husband then remembered the words that her husband had spoken and which were in conformity with dharma.$tathetyuktvākarotsarvaṃ brāhmaṇasya samīhitam#He agreed and did everything that the brahmana desired.$asminnavasare gehadvārametya sudarśanaḥ#At this time, Sudarshana arrived at the door of a house.$ehītyāhūya dayitāṃ sotkaṇṭho pi vyalambata#He called his wife and said, Come along! And he hung down with longing.$sā bhartrā sahasāhūtā na ca prāptā dvijāntikam#Though her husband suddenly summoned her, she did not go to the brahmana.$dolāvilolahṛdayā tasthau lajjākulā kṣaṇam#Her heart was in a whirl, like a swing, and for a moment she was overcome with shame.$tato gṛhāntarādvipraḥ sudarśanamabhāṣata#From inside the house, the brahmana spoke to Sudarshana.$iyaṃ mayā tava vadhūrarthitātithinā ratam#This is your daughter-in-law. She was sought by me and I am her guest and have had intercourse with her.$ |
te śūrāḥ paryadhāvanta kurvanto mahad ākulam irāvān atha nirbhinnaḥ prāsais tīkṣṇair mahātmabhiḥ sravatā rudhireṇāktas tottrair viddha iva dvipaḥ urasy api ca pṛṣṭhe ca pārśvayoś ca bhṛśāhataḥ eko bahubhir atyarthaṃ dhairyād rājan na vivyathe irāvān atha saṃkruddhaḥ sarvāṃs tān niśitaiḥ śaraiḥ mohayām āsa samare viddhvā parapuraṃjayaḥ prāsān uddhṛtya sarvāṃś ca svaśarīrād ariṃdamaḥ tair eva tāḍayām āsa subalasyātmajān raṇe nikṛṣya niśitaṃ khaḍgaṃ gṛhītvā ca śarāvaram padātis tūrṇam āgacchaj jighāṃsuḥ saubalān yudhi tataḥ pratyāgataprāṇāḥ sarve te subalātmajāḥ bhūyaḥ krodhasamāviṣṭā irāvantam athādravan irāvān api khaḍgena darśayan pāṇilāghavam abhyavartata tān sarvān saubalān baladarpitaḥ lāghavenātha carataḥ sarve te subalātmajāḥ$The brave ones rushed around, causing a great melee. The great-souled Iravat was pierced by those sharp lances. Blood began to flow from his body and he looked like an elephant that has been pierced with a goad. He was severely wounded on his chest, his back and his sides. O king! He was single-handed and confronted many. But because of his patience, he was not distressed. Iravat angrily struck all of them with sharp arrows. The destroyer of enemy cities pierced him in the battle and confounded him. The scorcher of enemies took out all the lances from his own body. With those very arrows he wounded Sūbala's sons in battle. He sliced off the sharp sword and grasped the shield. He swiftly advanced on foot, wishing to kill Soubala in the battle. All of Subalas sons regained their breath of life. Overcome with rage, they rushed towards Iravat. Iravat also exhibited the dexterity of his hands with the sword. Insolent because of his strength, he advanced against all those of the Soubala lineage. koṭikulāni bahūni bhavanti ||8tatra kuleṣu cāsankhyakulāniparamānandakulodbhavāni || (61)Hevajre ḍākinījālāsam[386]vare siddhinirṇayo nāma dvitīyaḥ paṭalaḥ /PART II. CHAPTER iiiatha vajrī sarvatantranidānam nāmopayam yoginīnāṁ kathayām āsa /samvaraṁ cābhiṣekañ ca samdhyābhāṣam tathaiva ca ||ānandakşanabhedañ ca tathānyam' bhojanādikam || (r)tatra samvaram āha /samvaram sarvabuddhānām EVAM-kāre pratiṣṭhitan || All of Subalas sons roamed around with dexterity. | te śūrāḥ paryadhāvanta kurvanto mahad ākulam#The brave ones rushed around, causing a great melee.$irāvān atha nirbhinnaḥ prāsais tīkṣṇair mahātmabhiḥ#The great-souled Iravat was pierced by those sharp lances.$sravatā rudhireṇāktas tottrair viddha iva dvipaḥ#Blood began to flow from his body and he looked like an elephant that has been pierced with a goad.$urasy api ca pṛṣṭhe ca pārśvayoś ca bhṛśāhataḥ#He was severely wounded on his chest, his back and his sides.$eko bahubhir atyarthaṃ dhairyād rājan na vivyathe#O king! He was single-handed and confronted many. But because of his patience, he was not distressed.$irāvān atha saṃkruddhaḥ sarvāṃs tān niśitaiḥ śaraiḥ#Iravat angrily struck all of them with sharp arrows.$mohayām āsa samare viddhvā parapuraṃjayaḥ#The destroyer of enemy cities pierced him in the battle and confounded him.$prāsān uddhṛtya sarvāṃś ca svaśarīrād ariṃdamaḥ#The scorcher of enemies took out all the lances from his own body.$tair eva tāḍayām āsa subalasyātmajān raṇe#With those very arrows he wounded Sūbala's sons in battle.$nikṛṣya niśitaṃ khaḍgaṃ gṛhītvā ca śarāvaram#He sliced off the sharp sword and grasped the shield.$padātis tūrṇam āgacchaj jighāṃsuḥ saubalān yudhi#He swiftly advanced on foot, wishing to kill Soubala in the battle.$tataḥ pratyāgataprāṇāḥ sarve te subalātmajāḥ#All of Subalas sons regained their breath of life.$bhūyaḥ krodhasamāviṣṭā irāvantam athādravan#Overcome with rage, they rushed towards Iravat.$irāvān api khaḍgena darśayan pāṇilāghavam#Iravat also exhibited the dexterity of his hands with the sword.$abhyavartata tān sarvān saubalān baladarpitaḥ#Insolent because of his strength, he advanced against all those of the Soubala lineage.$lāghavenātha carataḥ sarve te subalātmajāḥ#All of Subalas sons roamed around with dexterity.$ |
gokarṇe bhadrakarṇe ca japo duṣkarmanāśanas rājakarṇe japaḥ sadyaḥ sarvakarmavināśanas na svārthaṃ kimcid icchanti na preryante ca kena cit parārtheṣu pravartante śaṭhāḥ santaś ca tulyavat kālāntare hy anarthāya gṛdhro gehopari sthitas khalo gṛhasamīpasthaḥ sadyo narthāya dehinām lobhinaḥ śuṣkopavāso dharmeṣu bhaiṣajyeṣu ca laṅghanam japayajñaś ca yajñeṣu rocate lobhaśālinām kiṃ vakṣyatīva dhanikād yāvad udvijate dhanas kiṃ prakṣyatīti lubdho pi tāvad udvijate tatas sarvam ātithyaśāstrārthaṃ sākṣāt kurvanti lobhinas bhikṣākabalam ekaikaṃ ye hi paśyanti meruvat dhanapālaḥ piśāco hi datte svāminy upasthite dhanalubdhaḥ piśācas tu na kasmai cana ditsate$way of a double entendre (§le$a, a well-known figure in Indian poetics) is correct. Given thecontext, especially the preceding sentence 0, the reader was almost forced to understand thetraditional phraseology in a new sense and could thus be expected to grasp the doubleentendre.355.0. However, the utilization of the Abhidharmic definition of viji'iana, as expressed in[S 1 ] , is another point Matsumoto does not accept. It is true that he concedes that the use of theword viji'iapti in connection with viji'iiina indicates some kind of influence of this definition The repetition in Gokarṇa and Bhadrakarṇa destroys bad deeds. suppress it (206)ÇLOKAVĀRTIKA.If verbal forms were imposed upon words, the meaning of the word 'hasta'would differ from that of the word 'kara' (203)The Imposition theory would falsify all Inference and Verbal Testi-mony (213) The repetition in Rājakarṇa instantly destroys all the sins. They do not wish to pursue any selfish objective. Nor are they goaded by anyone. The wicked pursue the welfare of others, as if those who are virtuous are looking on both equally. In the future, a vulture that lives on the roof of a house will cause you injury. A wicked person who is near the house will cause immediate harm to beings. Agreedydesirous of gaining wealth. Covetousdesirous of plunging into the water; i. e., those who are greedy. Fasting on a dry day constitutes transgression of dharma and fasting on a medicine is transgression of dharma. Those who are addicted to avarice find delight in yajnas where japa and yajna are performed. What will he say to the wealthy man, as long as he does not care for his riches? What will he ask? Even the greedy man trembles at that. Those who are avaricious directly realize the purport of all the sacred texts about hospitality. Those who look upon each of the bhikṣaka armies As Mount Meru, Dhanapālakaḥ [Dhanopālaka] is a goblin. When the master presents himself after having been given away. TSi 3Schulzugehörigkeit und Textgeschichte buddhistischer Materialien A pishacha is greedy for riches and does not wish to give it to anyone. | gokarṇe bhadrakarṇe ca japo duṣkarmanāśanas#The repetition in Gokarṇa and Bhadrakarṇa destroys bad deeds.$rājakarṇe japaḥ sadyaḥ sarvakarmavināśanas#The repetition in Rājakarṇa instantly destroys all the sins.$na svārthaṃ kimcid icchanti na preryante ca kena cit#They do not wish to pursue any selfish objective. Nor are they goaded by anyone.$parārtheṣu pravartante śaṭhāḥ santaś ca tulyavat#The wicked pursue the welfare of others, as if those who are virtuous are looking on both equally.$kālāntare hy anarthāya gṛdhro gehopari sthitas#In the future, a vulture that lives on the roof of a house will cause you injury.$khalo gṛhasamīpasthaḥ sadyo narthāya dehinām#A wicked person who is near the house will cause immediate harm to beings.$lobhinaḥ#Agreedydesirous of gaining wealth. Covetousdesirous of plunging into the water; i. e., those who are greedy.$śuṣkopavāso dharmeṣu bhaiṣajyeṣu ca laṅghanam#Fasting on a dry day constitutes transgression of dharma and fasting on a medicine is transgression of dharma.$japayajñaś ca yajñeṣu rocate lobhaśālinām#Those who are addicted to avarice find delight in yajnas where japa and yajna are performed.$kiṃ vakṣyatīva dhanikād yāvad udvijate dhanas#What will he say to the wealthy man, as long as he does not care for his riches?$kiṃ prakṣyatīti lubdho pi tāvad udvijate tatas#What will he ask? Even the greedy man trembles at that.$sarvam ātithyaśāstrārthaṃ sākṣāt kurvanti lobhinas#Those who are avaricious directly realize the purport of all the sacred texts about hospitality.$bhikṣākabalam ekaikaṃ ye hi paśyanti meruvat#Those who look upon each of the bhikṣaka armies As Mount Meru,$dhanapālaḥ piśāco hi datte svāminy upasthite#Dhanapālakaḥ [Dhanopālaka] is a goblin. When the master presents himself after having been given away.$dhanalubdhaḥ piśācas tu na kasmai cana ditsate#A pishacha is greedy for riches and does not wish to give it to anyone.$ |
pramattaḥ sadaiva duḥkhito bhavati pramādo vinipātāya hetureṣaḥ prakīrtitaḥ pramattaḥ puruṣaḥ sarvaḥ sonmāda iva lakṣyate laghutvaṃ yāti loke smin pratyavāyeṣu pacyate pramattaḥ puruṣaḥ śakto viparīteṣu vartate hetau karmavipāke ca mṛtyūtpattau tathaiva ca pramādāgniśca yaṃ tīkṣṇo narakānupakarṣati tasmānnarakamokṣārtha pramādaṃ vinivarjayet ye pramādaṃ vinirjitya nityaṃ jñānaratā narāḥ te kleśabandhanaṃ chitvā padaṃ yātāḥ sukhodayam karmasūtrairnibaddhāśca cittadolāṃ samāśritāḥ bhramanti vibhave sattvā mā pramādeṣu rakṣathaḥ sukhī bhavati duḥkhī vai duḥkhitaścāpi sukhitaḥ bhartāpi tṛpto bhavati mā pramādeṣu rakṣathaḥ mātā pitā vā bhavati bhāryā mātṛtvameva ca parivarto mahāneṣu mā pramādeṣu rakṣathaḥ pramādājjāyate rāgo rāgād dveṣaḥ prapadyate$The careless man is always in distress. Heedlessness has been proclaimed as the cause of downfall. Every man who is distracted seems to be mad. In this world, such a person is regarded as light and is cooked in times of calamity. A careless man is capable and acts in a contrary way. Causes, deeds and the ripening of karma, And likewise death and birth. The fire of heedlessness, when it is fierce, drags beings into the hells. Therefore one should avoid carelessness for the sake of release from hell. There are men who have always conquered their ignorance and are devoted to knowledge. They cut through the bonds of affliction And attain the state of happiness. They cut through the bonds of affliction And attain the state of happiness. They are bound down by the strings of karma And rest on the swing of the mind. Beings wander in affluence. Do not be careless. Protect yourselves! He is happy when he is unhappy. He is miserable when he is happy. Your husband will also be satisfied. Do not be careless and protect him. ,Im Visuddhimagga gipfelt die ,Ubung des Widewärtigen' in der Erl-gder ,vollen Konzentration' (mppaa) der ersten ,Vertieftu& (jhana),wobei als Objektdas sog. „Entsprechungsbild @a$bhaganimitta;vgl. P* Tripitaka Concordance s. V.pafibhüga: ,,counterpart, likeness") fungiert, ein anschauliches Vorstellung8bild, dasjedoch keineswegs, wie der Name suggeriert, den reden Leichenzerfallszustand exaktabbildet, sondern vielmehr eine Art ,Idealbild' und weniger farchterregend ist; im The wife is like a father and like a mother. Protect me from heedlessness! Inattention leads to attachment. From attachment, hatred results. | pramattaḥ sadaiva duḥkhito bhavati#The careless man is always in distress.$pramādo vinipātāya hetureṣaḥ prakīrtitaḥ#Heedlessness has been proclaimed as the cause of downfall.$pramattaḥ puruṣaḥ sarvaḥ sonmāda iva lakṣyate#Every man who is distracted seems to be mad.$laghutvaṃ yāti loke smin pratyavāyeṣu pacyate#In this world, such a person is regarded as light and is cooked in times of calamity.$pramattaḥ puruṣaḥ śakto viparīteṣu vartate#A careless man is capable and acts in a contrary way.$hetau karmavipāke ca mṛtyūtpattau tathaiva ca#Causes, deeds and the ripening of karma, And likewise death and birth.$pramādāgniśca yaṃ tīkṣṇo narakānupakarṣati#The fire of heedlessness, when it is fierce, drags beings into the hells.$tasmānnarakamokṣārtha pramādaṃ vinivarjayet#Therefore one should avoid carelessness for the sake of release from hell.$ye pramādaṃ vinirjitya nityaṃ jñānaratā narāḥ#There are men who have always conquered their ignorance and are devoted to knowledge.$te kleśabandhanaṃ chitvā padaṃ yātāḥ sukhodayam#They cut through the bonds of affliction And attain the state of happiness. They cut through the bonds of affliction And attain the state of happiness.$karmasūtrairnibaddhāśca cittadolāṃ samāśritāḥ#They are bound down by the strings of karma And rest on the swing of the mind.$bhramanti vibhave sattvā mā pramādeṣu rakṣathaḥ#Beings wander in affluence. Do not be careless. Protect yourselves!$sukhī bhavati duḥkhī vai duḥkhitaścāpi sukhitaḥ#He is happy when he is unhappy. He is miserable when he is happy.$bhartāpi tṛpto bhavati mā pramādeṣu rakṣathaḥ#Your husband will also be satisfied. Do not be careless and protect him.$mātā pitā vā bhavati bhāryā mātṛtvameva ca#The wife is like a father and like a mother.$parivarto mahāneṣu mā pramādeṣu rakṣathaḥ#Protect me from heedlessness!$pramādājjāyate rāgo rāgād dveṣaḥ prapadyate#Inattention leads to attachment. From attachment, hatred results.$ |
praśastāś cetarāḥ sarvās tvatsutā bhartṛbhiḥ saha tasmād vaivasvate prāpte punar ete maharṣayaḥ utpatsyanti dvitīye vai tava yajñe hy ayonijāḥ hute vai brahmaṇaḥ sattre cākṣuṣasyāntare manoḥ abhivyāhṛtya saptarṣīn dakṣaṃ so bhyaśapat punaḥ bhavitā mānuṣo rājā cākṣuṣasyāntare manoḥ prācīnabarhiṣaḥ pautraḥ putraś cāpi pracetasaḥ dakṣa ity eva nāmnā tvaṃ māriṣāyāṃ janiṣyasi kanyāyāṃ śākhināṃ caiva prāpte vai cākṣuṣāntare ahaṃ tatrāpi te vighnam ācariṣyāmi durmate dharmakāmārthayukteṣu karmasv iha punaḥ punaḥ tato vai vyāhṛto dakṣo rudraṃ so bhyaśapat punaḥ yasmāt tvaṃ matkṛte krūra ṛṣīn vyāhṛtavān asi tasmāt sārdhaṃ surair yajñe na tvāṃ yakṣyanti vai dvijāḥ kṛtvāhutiṃ tava krūra apaḥ spṛśanti karmasu$Your other daughters and their husbands have all been praised. Therefore, when Vaivasvatas time arrives, the maharshis are born again as kings. They will be born at your second sacrifice, though they are not born from a womb. In the interval between Chakshusha Manu and Brahmas sacrificial session, he offered oblations into the fire. Having spoken to the saptarshis, he again cursed Daksha. . A man will be the king During the Cākṣuṣa Manvantara. He was the grandson of Prācīnabarhi and the son of Pracetas. Your name will be Daksha and you will have a son through Maricha. . At the time of the Cākṣuṣa Manvantara, Kanyā will be born from the womb of a female śākhī. Pradhan, Abhidharmakośabhāṣyam of Vasubandhu.2nd ed.Patna: K.P.Jayaswal Research Institute, 1975.Preisendanz 1994 K.Preisendanz, Studien zu Nyāyasūtra III.1 mit dem Nyāyatattvāloka Vācaspati Miśras II.Stuttgart: Franz Steiner Verlag, 1994."Proto 2010 Teresa Proto, ""Speech and scribal errors as a window into the mind.""Evidence for mechanisms of speech (re)production and systems of mental representations."" Cognitive Philology 3 (2010)."URL: http://ojs.uniroma1.it/index.php/cogphil/article/view/9347/9229 (accessed Aug. O evil-minded one! I will cause an obstruction there. We have repeatedly been engaged in deeds for dharma, artha and kama. Thus addressed, Daksha again cursed Rudra. For my sake, you have cruelly addressed the rishis in this way. Bhāvaviveka If we take our stand on pheno-"¹ Lat, ""Merely through the desire of displaying the own"proficiency in the science of dialecties, the use of inde-pendent syllogisms (prayoga-vākya) although having acceptedthe Madhyamika system, is an indirect indication (upalaksyate)of such a logician who is in a very high degree the receptacle of an"assemblage of many mistakes""." That is the reason brahmanas will not be able to perform sacrifices with you, together with the gods. O cruel one! Those who offer oblations to you are touched by water in their deeds. | praśastāś cetarāḥ sarvās tvatsutā bhartṛbhiḥ saha#Your other daughters and their husbands have all been praised.$tasmād vaivasvate prāpte punar ete maharṣayaḥ#Therefore, when Vaivasvatas time arrives, the maharshis are born again as kings.$utpatsyanti dvitīye vai tava yajñe hy ayonijāḥ#They will be born at your second sacrifice, though they are not born from a womb.$hute vai brahmaṇaḥ sattre cākṣuṣasyāntare manoḥ#In the interval between Chakshusha Manu and Brahmas sacrificial session, he offered oblations into the fire.$abhivyāhṛtya saptarṣīn dakṣaṃ so bhyaśapat punaḥ#Having spoken to the saptarshis, he again cursed Daksha.$bhavitā mānuṣo rājā cākṣuṣasyāntare manoḥ#. A man will be the king During the Cākṣuṣa Manvantara.$prācīnabarhiṣaḥ pautraḥ putraś cāpi pracetasaḥ#He was the grandson of Prācīnabarhi and the son of Pracetas.$dakṣa ity eva nāmnā tvaṃ māriṣāyāṃ janiṣyasi#Your name will be Daksha and you will have a son through Maricha.$kanyāyāṃ śākhināṃ caiva prāpte vai cākṣuṣāntare#. At the time of the Cākṣuṣa Manvantara, Kanyā will be born from the womb of a female śākhī.$ahaṃ tatrāpi te vighnam ācariṣyāmi durmate#O evil-minded one! I will cause an obstruction there.$dharmakāmārthayukteṣu karmasv iha punaḥ punaḥ#We have repeatedly been engaged in deeds for dharma, artha and kama.$tato vai vyāhṛto dakṣo rudraṃ so bhyaśapat punaḥ#Thus addressed, Daksha again cursed Rudra.$yasmāt tvaṃ matkṛte krūra ṛṣīn vyāhṛtavān asi#For my sake, you have cruelly addressed the rishis in this way.$tasmāt sārdhaṃ surair yajñe na tvāṃ yakṣyanti vai dvijāḥ#That is the reason brahmanas will not be able to perform sacrifices with you, together with the gods.$kṛtvāhutiṃ tava krūra apaḥ spṛśanti karmasu#O cruel one! Those who offer oblations to you are touched by water in their deeds.$ |
akarod brahman bhp ity ādau tayor aiśvaryajñānasya svābhāvikatvaṃ ca janmakṣaṇam ārabhya tādṛśastutyādau prasiddham ataevaa pitarāv upalabdhārtho viditvā bhp ity atra ṭīkākārair api tayor aiśvaryajñānaṃ siddham eva putratayā prema tu durlabham ity uktam tathā śrīgopānāṃ svajanatvaṃ sāmānyato nirdiṣṭam tac ca vṛṣṇi kaṃsādivan na vraje kvacid api page jane vyabhicarati ābālavṛddhavanitāḥ sarve ṅga paśuvṛttayaḥ nirjagmur gokulād dīnāḥ kṛṣṇadarśanalālasāḥ bhp ity ādi$In such passages as Brāhmaṇa, bhp., etc., it has been declared that the Teacher acted in accordance with the injunctions of the Veda (Bṛhadā. Upa. Iv. iv. iv. Of these two, the knowledge of sovereignty. The momentary character of a thing is well known from the moment when it is born; and this character is also well known from such passages as tu, tū and so forth. It is for this reason that in the case of such assertions as having learnt it from his parents, etc., where the father and the mother have not been recognised, the child should be regarded as bereft of its parents. (Śatapatha Brāhmaṇa; Yājñavalkya-sūtra It is a well-established fact that these two persons are endowed with the knowledge of sovereignty. but love for a son is hard to obtain. It has also been stated that the cowherds are related to their own kinsmen in a general manner. It belongs to the Vṛṣṇi tribe. O Lady, like Kaṃsa and others I shall not go anywhere. He is unfaithful to people. All the limbs and members of the body, whether young or old, live like animals. The poor people of Gokula, desirous of seeing Kṛṣṇa, set out very sorrowfully from the colony of cowherds. | akarod brahman bhp ity ādau#In such passages as Brāhmaṇa, bhp., etc., it has been declared that the Teacher acted in accordance with the injunctions of the Veda (Bṛhadā. Upa. Iv. iv. iv.$tayor aiśvaryajñānasya#Of these two, the knowledge of sovereignty.$svābhāvikatvaṃ ca janmakṣaṇam ārabhya tādṛśastutyādau prasiddham#The momentary character of a thing is well known from the moment when it is born; and this character is also well known from such passages as tu, tū and so forth.$ataevaa pitarāv upalabdhārtho viditvā bhp ity atra ṭīkākārair api#It is for this reason that in the case of such assertions as having learnt it from his parents, etc., where the father and the mother have not been recognised, the child should be regarded as bereft of its parents. (Śatapatha Brāhmaṇa; Yājñavalkya-sūtra$tayor aiśvaryajñānaṃ siddham eva#It is a well-established fact that these two persons are endowed with the knowledge of sovereignty.$putratayā prema tu durlabham ity#but love for a son is hard to obtain.$uktam tathā śrīgopānāṃ svajanatvaṃ sāmānyato nirdiṣṭam#It has also been stated that the cowherds are related to their own kinsmen in a general manner.$tac ca vṛṣṇi#It belongs to the Vṛṣṇi tribe.$kaṃsādivan na vraje kvacid api page#O Lady, like Kaṃsa and others I shall not go anywhere.$jane vyabhicarati#He is unfaithful to people.$ābālavṛddhavanitāḥ sarve ṅga paśuvṛttayaḥ#All the limbs and members of the body, whether young or old, live like animals.$nirjagmur gokulād dīnāḥ kṛṣṇadarśanalālasāḥ bhp ity ādi#The poor people of Gokula, desirous of seeing Kṛṣṇa, set out very sorrowfully from the colony of cowherds.$ |
evaṃ sarvānavadyāṅgi sa cānaṅgavaśo bhavet yathā karkaṭakī garbham ādhatte mṛtyum ātmanaḥ tathāvidham ahaṃ manye vāsaṃ tava śucismite anumānaye tvāṃ sairandhri nāvamanye kathaṃ cana bhartṛśīlabhayād bhadre tava vāsaṃ na rocaye nāsmi labhyā virāṭena na cānyena kathaṃ cana devagandharvayakṣaiś ca draṣṭuṃ duṣṭena cetasā gandharvāḥ patayo mahyaṃ yuvānaḥ pañca bhāmini putrā gandharvarājasya mahāsattvasya kasya cit rakṣanti te ca māṃ nityaṃ duḥkhācārā tathā nv aham yaś ca duḥśīlavān martyo māṃ spṛśed duṣṭacetasā sa tām eva niśāṃ śīghraṃ śayīta musalair hataḥ yasyāpi hi śataṃ pūrṇaṃ bāndhavānāṃ bhaved iha sahasraṃ vā viśālākṣi koṭir vāpi sahasrikā$O one with the unblemished limbs! In this way, he will come under the subjugation of Ananga. A she-crab conceives and brings about her own death. O one with the beautiful smiles! I think that this kind of residence is appropriate for you. O Sairandhri! I seek your permission. I never show you disrespect. beings (T38.1779: 793b15: ret'?'F1WiN, ~8f!\1i'i:1W.).36 Cf. PIa/us # 26.1. Cf. also DHARMASIRI 1986: 174£, stating, with reference tothe Piitimokkha rules prohibiting monks from Injuring plants and digging theground: "He Esc. the Buddha] did not enjoin these rules for laymen because of thepractical difficulties. ... [T]he Buddha did not preach an extreme form of nonviolence or Ahimsii as the Jains did, because of its impracticability." O fortunate one! Because I am scared of my husbands character, it does not appeal to me that you should live here. Neither Virata, nor anyone else, can ever obtain me. The gods, gandharvas, and yakṣas, with malevolent intent, Would not be able to see them. O beautiful one! I have five young gandharvas as my husbands. They were the sons of a gandharva king who was extremely powerful. They always protect me and I am miserable in conduct. A man who is evil in conduct and wicked in his senses may touch me. In the night, he will quickly be struck by a club and will lie down. Even if one possesses one hundred friends, one will not be able to repay them. O large-eyed one! A thousand, or ten million, Or tens of thousands, | evaṃ sarvānavadyāṅgi sa cānaṅgavaśo bhavet#O one with the unblemished limbs! In this way, he will come under the subjugation of Ananga.$yathā karkaṭakī garbham ādhatte mṛtyum ātmanaḥ#A she-crab conceives and brings about her own death.$tathāvidham ahaṃ manye vāsaṃ tava śucismite#O one with the beautiful smiles! I think that this kind of residence is appropriate for you.$anumānaye tvāṃ sairandhri nāvamanye kathaṃ cana#O Sairandhri! I seek your permission. I never show you disrespect.$bhartṛśīlabhayād bhadre tava vāsaṃ na rocaye#O fortunate one! Because I am scared of my husbands character, it does not appeal to me that you should live here.$nāsmi labhyā virāṭena na cānyena kathaṃ cana#Neither Virata, nor anyone else, can ever obtain me.$devagandharvayakṣaiś ca draṣṭuṃ duṣṭena cetasā#The gods, gandharvas, and yakṣas, with malevolent intent, Would not be able to see them.$gandharvāḥ patayo mahyaṃ yuvānaḥ pañca bhāmini#O beautiful one! I have five young gandharvas as my husbands.$putrā gandharvarājasya mahāsattvasya kasya cit#They were the sons of a gandharva king who was extremely powerful.$rakṣanti te ca māṃ nityaṃ duḥkhācārā tathā nv aham#They always protect me and I am miserable in conduct.$yaś ca duḥśīlavān martyo māṃ spṛśed duṣṭacetasā#A man who is evil in conduct and wicked in his senses may touch me.$sa tām eva niśāṃ śīghraṃ śayīta musalair hataḥ#In the night, he will quickly be struck by a club and will lie down.$yasyāpi hi śataṃ pūrṇaṃ bāndhavānāṃ bhaved iha#Even if one possesses one hundred friends, one will not be able to repay them.$sahasraṃ vā viśālākṣi koṭir vāpi sahasrikā#O large-eyed one! A thousand, or ten million, Or tens of thousands,$ |
xxxviiiya eva sūryāt punareva sañjñayā nāmnā yamo dakṣiṇadikpa āsīt sa jāmbavān daivatakāryadarśinā puraiva sṛṣṭo mukhataḥ svayambhuvā brahmodbhavaḥ soma utāsya sūnoratrerabhūt soṅgada eva jātaḥ bṛhaspatistāra uto śacī caśakrasya bhāryaiva babhūva tārā bṛhaspatirbrahmasutopi pūrvaṃ sahaiva śacyā manasobhijātaḥ brahmodbhavasyāṅgirasaḥ sutobhūnmārīcajasyaiva śacī pulomnaḥ sa eva śacyā saha vānarobhūt svasambhavo devagururbṛhaspatiḥ abhūt suṣeṇo varuṇośvinau ca babhūvatustau vividaśca maindaḥ brahmodbhavau tau punareva sūryād babhūvatustatra kanīyasastu āveśa aindro varadānatobhūt tato balīyān vivido hi maindāt nīlognirāsīt kamalodbhavotthaḥ kāmaḥ punaḥ śrīramaṇād ramāyām$it is tainted with sin, through its Result; and it has already been proved in Karikas"267-68, that it is not ""Adharma."""270 The Result of “Çyēna” has been proved to be sinful, and now we must considerthe character of the sacrifice itself.270.71 This Kärikä and the next consider what ordinary people understand by From the sun onwards, Yama, otherwise known by the name of Yama, became the ruler of the southern quarter. In ancient times, Svayambhu created Jambavat, who could see the deeds of the gods. And from his son Atri was born Soma, sprung from the Brahman; verily from him was born Soṅgada. Bṛhaspati, Tārā, Śacī and Tārā were the wives of Śakra. Brihaspati, the son of Brahmā, Was also born with Śacī in his mind in the past. Śacī was the son of Aṅgirasa, a descendant of Brahmā, and Puloman was the son of Mārīca. With Shachi, the ape Brihaspati, the preceptor of the gods, was born from his own self. Sushena was born and Varuna and the Ashvins were born as Vivida and Mainda. Though they were born from Brahma, the youngest of them was again born from Surya. Āveśa, the son of Indra, was stronger than Vivasvān because he had received a boon from Mainda. Kama, born from the lotus, became Nilagnya through Shri Ramana and again begot on Ramya a son named Vishvamitra. | xxxviiiya eva sūryāt punareva sañjñayā nāmnā yamo dakṣiṇadikpa āsīt#From the sun onwards, Yama, otherwise known by the name of Yama, became the ruler of the southern quarter.$sa jāmbavān daivatakāryadarśinā puraiva sṛṣṭo mukhataḥ svayambhuvā#In ancient times, Svayambhu created Jambavat, who could see the deeds of the gods.$brahmodbhavaḥ soma utāsya sūnoratrerabhūt soṅgada eva jātaḥ#And from his son Atri was born Soma, sprung from the Brahman; verily from him was born Soṅgada.$bṛhaspatistāra uto śacī caśakrasya bhāryaiva babhūva tārā#Bṛhaspati, Tārā, Śacī and Tārā were the wives of Śakra.$bṛhaspatirbrahmasutopi pūrvaṃ sahaiva śacyā manasobhijātaḥ#Brihaspati, the son of Brahmā, Was also born with Śacī in his mind in the past.$brahmodbhavasyāṅgirasaḥ sutobhūnmārīcajasyaiva śacī pulomnaḥ#Śacī was the son of Aṅgirasa, a descendant of Brahmā, and Puloman was the son of Mārīca.$sa eva śacyā saha vānarobhūt svasambhavo devagururbṛhaspatiḥ#With Shachi, the ape Brihaspati, the preceptor of the gods, was born from his own self.$abhūt suṣeṇo varuṇośvinau ca babhūvatustau vividaśca maindaḥ#Sushena was born and Varuna and the Ashvins were born as Vivida and Mainda.$brahmodbhavau tau punareva sūryād babhūvatustatra kanīyasastu#Though they were born from Brahma, the youngest of them was again born from Surya.$āveśa aindro varadānatobhūt tato balīyān vivido hi maindāt#Āveśa, the son of Indra, was stronger than Vivasvān because he had received a boon from Mainda.$nīlognirāsīt kamalodbhavotthaḥ kāmaḥ punaḥ śrīramaṇād ramāyām#Kama, born from the lotus, became Nilagnya through Shri Ramana and again begot on Ramya a son named Vishvamitra.$ |
dāhād bhīto vyathito śvatthaparṇavat taṃ vai dṛṣṭvā prāha śakro mahātmā bṛhaspateḥ saṃnidhau havyavāham yat tvaṃ gataḥ prahito jātavedo tat kiṃ prāha sa nṛpo yakṣyamāṇaḥ kaccid vacaḥ pratigṛhṇāti tac ca na te vācaṃ rocayate marutto bṛhaspater añjaliṃ prāhiṇot saḥ saṃvarto māṃ yājayitety abhīkṣṇaṃ punaḥ punaḥ sa mayā procyamānaḥ uvācedaṃ mānuṣā ye ca divyāḥ prajāpater ye ca lokā mahāntaḥ tāṃś cel labheyaṃ saṃvidaṃ tena kṛtvā tathāpi neccheyam iti pratītaḥ punar bhavān pārthivaṃ taṃ sametya vākyaṃ madīyaṃ prāpaya svārthayuktam punar yady ukto na kariṣyate vacas tato vajraṃ saṃprahartāsmi tasmai$He was frightened of being burnt and pained, like the leaf of a svattha tree. 44 BGUVVS67a3-68al (T9:337cl-338aI7);cp. Schmidl-LeukeI199l:l4:Thurman 1988: 158f. Cp. al 0 Rennyo' view (Roger and Rogers 1991. 76 and83f).45 Bechen 1966: 186.4041 On seeing him, the great-souled Shakra spoke to him. The bearer of oblations is in the presence of Brihaspati. O Jataveda! Sent by me, you have gone there. What did the king who was about to perform the sacrifice say? I hope he accepts whatever you say. Hearing these words, the king honoured him and said, O fortunate one! O amiable one! What do you wish from me? Tell me what you have to say. Having been thus addressed, he replied, O amiable one! O amiable one! Marutta did not find your words appealing. He joined his hands in salutation before Brihaspati. Samvarta will be my officiating priest. I repeatedly told him, You should not act in this way again and again. He said, O supreme among those of the human and divine lineages! I am pleased with you. There are the great worlds of Prajapati. If I get them, I will have an agreement with him. Dies gilt besonders bei Inhalten, die man in der gegenwartigenExistenz nicht erlebt hatetwa wenn ich trzume, daß mir der even so, I do not wish for it. Though he has said all this, yet the man does not admit that he is desirous of such a thing; You should meet the king again and tell him, O lord of the earth! I am pleased with you. Address me in words that are appropriate for your own objective. If, on being spoken to again, he does not act according to his words, Then I will strike him with my thunderbolt. | dāhād bhīto vyathito śvatthaparṇavat#He was frightened of being burnt and pained, like the leaf of a svattha tree.$taṃ vai dṛṣṭvā prāha śakro mahātmā#On seeing him, the great-souled Shakra spoke to him.$bṛhaspateḥ saṃnidhau havyavāham#The bearer of oblations is in the presence of Brihaspati.$yat tvaṃ gataḥ prahito jātavedo#O Jataveda! Sent by me, you have gone there.$tat kiṃ prāha sa nṛpo yakṣyamāṇaḥ#What did the king who was about to perform the sacrifice say?$kaccid vacaḥ pratigṛhṇāti tac ca#I hope he accepts whatever you say. Hearing these words, the king honoured him and said, O fortunate one! O amiable one! What do you wish from me? Tell me what you have to say. Having been thus addressed, he replied, O amiable one! O amiable one!$na te vācaṃ rocayate marutto#Marutta did not find your words appealing.$bṛhaspater añjaliṃ prāhiṇot saḥ#He joined his hands in salutation before Brihaspati.$saṃvarto māṃ yājayitety abhīkṣṇaṃ#Samvarta will be my officiating priest.$punaḥ punaḥ sa mayā procyamānaḥ#I repeatedly told him, You should not act in this way again and again.$uvācedaṃ mānuṣā ye ca divyāḥ#He said, O supreme among those of the human and divine lineages! I am pleased with you.$prajāpater ye ca lokā mahāntaḥ#There are the great worlds of Prajapati.$tāṃś cel labheyaṃ saṃvidaṃ tena kṛtvā#If I get them, I will have an agreement with him.$tathāpi neccheyam iti pratītaḥ#even so, I do not wish for it. Though he has said all this, yet the man does not admit that he is desirous of such a thing;$punar bhavān pārthivaṃ taṃ sametya#You should meet the king again and tell him, O lord of the earth! I am pleased with you.$vākyaṃ madīyaṃ prāpaya svārthayuktam#Address me in words that are appropriate for your own objective.$punar yady ukto na kariṣyate vacas#If, on being spoken to again, he does not act according to his words,$tato vajraṃ saṃprahartāsmi tasmai#Then I will strike him with my thunderbolt.$ |
iṣṭo si me dṛḍham iti tato vakṣyāmi te hitam manmanā bhava madbhakto madyājī māṃ namaskuru mām evaiṣyasi satyaṃ te pratijāne priyo si me sarvadharmān parityajya mām ekaṃ śaraṇaṃ vraja ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ gītā eṣām arthaḥ aśocyān anvaśocas tvam ity ādi gītā grantho na yuddhābhidhāyakaḥ yataḥ kartum ityādi tataḥ paramārthābhidhāyaka evāyaṃ tatrāpi guhyataraṃ sarvaguhyatamaṃ ca śṛṇu ity āha īśvara ity ādi ya eka sarvāntaryāmī īśvaraḥ sa eva sarvāṇi saṃsārayantrāruḍhāni bhūtāni māyayā bhrāmayan teṣām eva hṛddeśe tiṣṭhati sarvabhāvena puruṣa$30. Atmanatma- Vireka and Atmabodha...●●●31. Shrec-Vakya-Sudha32. The Mental Cure with Notes, by Dr. W. F. Evans33. The Mental Medicinedo. You are firm in your love for me. Therefore, I will tell you what is good for you. Kārikā 51Thus, through the process expounded above, the yogin becomes one withthe nature of the transcendental brahman, reflecting (pratyavamṛśan) withdetermination 967on his own Self: ‘This might is all mine’:96851. Thus, once the postulation of duality has ceased, [the adept,]after overcoming the bewildering power of illusion, 969 should merge With mind immersed in me, be devoted to me. Worship me and bow down before me. I am pledging that you will return to me. You are my beloved. Abandon all dharmas and seek refuge only in me. I shall release you from all sins. Do not be grief-stricken. The meaning of all this is that you should not bewail those who do not deserve to be bewailed; and it is not meant to be the first part of the sentence composed by a poet, in the form Aśocaiḥ anusārcho tu, etc., etc. . It describes the battle between the two armies. Because, etc. i. e. in order to bring about; hence the term paramārtha, Expresser of the Absolutely True, is meant to be an epithet of Paramāṇa, Revealer of the Absolutely True. Listen to the most esoteric and most esoteric of all esoteric teachings. This is what he says. eingeht, beachtet zwar diese Differenz zwischen Resultat (SC. den aktuellenErkenntnissen) und Ausgangspunkt (SC. dem sich umwandelnden Erkennen)und bestimmt letzteres - im Sinne von Tr 2cd mit Recht (vgl. den über- Īśvaraḥ, etc. and so forth. He who is the one immanent Lord of all, is verily the same as all beings which are engines of the machinery of birth-and-death. {GL_NOTE::} The Supreme Personality of Godhead, by His internal potency, causes the living entities to wander within the cores of their hearts. | iṣṭo si me dṛḍham iti tato vakṣyāmi te hitam#You are firm in your love for me. Therefore, I will tell you what is good for you.$manmanā bhava madbhakto madyājī māṃ namaskuru#With mind immersed in me, be devoted to me. Worship me and bow down before me.$mām evaiṣyasi satyaṃ te pratijāne priyo si me#I am pledging that you will return to me. You are my beloved.$sarvadharmān parityajya mām ekaṃ śaraṇaṃ vraja#Abandon all dharmas and seek refuge only in me.$ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ gītā#I shall release you from all sins. Do not be grief-stricken.$eṣām arthaḥ aśocyān anvaśocas tvam ity ādi gītā grantho na#The meaning of all this is that you should not bewail those who do not deserve to be bewailed; and it is not meant to be the first part of the sentence composed by a poet, in the form Aśocaiḥ anusārcho tu, etc., etc. .$yuddhābhidhāyakaḥ#It describes the battle between the two armies.$yataḥ kartum ityādi tataḥ paramārthābhidhāyaka#Because, etc. i. e. in order to bring about; hence the term paramārtha, Expresser of the Absolutely True, is meant to be an epithet of Paramāṇa, Revealer of the Absolutely True.$evāyaṃ tatrāpi guhyataraṃ sarvaguhyatamaṃ ca śṛṇu ity āha#Listen to the most esoteric and most esoteric of all esoteric teachings. This is what he says.$īśvara ity ādi#Īśvaraḥ, etc. and so forth.$ya eka sarvāntaryāmī īśvaraḥ sa eva sarvāṇi saṃsārayantrāruḍhāni bhūtāni#He who is the one immanent Lord of all, is verily the same as all beings which are engines of the machinery of birth-and-death. {GL_NOTE::}$māyayā bhrāmayan teṣām eva hṛddeśe tiṣṭhati sarvabhāvena puruṣa#The Supreme Personality of Godhead, by His internal potency, causes the living entities to wander within the cores of their hearts.$ |
tathā yoge svasvakarmaṇi tātparyam yat khalu sevāsamaye kampastambhādyudbhavam api vilāpayati tattat karmatātparyaṃ hi tasyāsādhāraṇo dharmaḥ kampādis tu sarvasādhāraṇas tataḥ pūrvasyaiva balavattvam iti evam anyatrāpi rase yathāyatham unneyam athāyogepi svasvakarmānusandhānaṃ tadarcāsv api tattatkṛtir eva vā atha sañcāriṇopi prāguktā eva atha sthāyī ca dāsyabhaktyākhyaḥ sa cākrūrādīnām aiśvaryajñānapradhānaḥ śrīmaduddhavādīnāṃ tattat sadbhāvepi mādhuryajñānapradhānaḥ$Similarly, in yoga, there is the inclination towards ones own deeds. Whatever removes the impediments such as tremors, rigidity etc. at the time of service is that very thing. The Dharma of the Tathāgata is not common to all beings, and therefore it is not a common Dharma for the Tathāgata exclusively to perform rites. But tremors and so on are common to everyone. Hence it follows that it is the former that is more powerful than the latter. Similar preparations may be made with the appropriate drugs for the other tastes as well. [] Now we shall expound the chapter "Apamarga Tanduliya". Thus said Lord Atreya. [-] Note: This chapter deals with proper administration of purgative and emetic therapies which are curative of vata, pitta and kapha dis Or, it may be argued that even in the case of non-employment, there is necessity for the carrying on of ones own duties, and even in the case of the worshipping of particular deities, there is necessity for the performance of those particular acts only. Now, the followers of Sañcārinī doctrine may argue as follows: They have been already mentioned before. If he is called Sthāṇī and Dāsya-bhakti, he should be regarded as a permanent slave. Or, Sthāṇī may stand for one who has no property at all; i. e., subsisting entirely upon the slavery of his master. In the case of Akrūra and others, sovereignty and knowledge are the principal considerations; (āsvādanā) (viii.6), does not constitute puṇyakriyāvastu bhāvanāmaya. Bhāvanā is equivalent tovāsanā.548. See Samyutta, iv.312, on the inefficacy of funeral rituals; Anguttara, v.271, the realm of rebirthof an assassin who gives alms.549. Ekottara TD 2, p. 656a7; Vibhāṣā, TD 27, p. 825c13. Catvāraḥ pudgalā brāhmaṁ punyaṁprasavanti / apratișthite pṛthivipradeśe tathāgatasya śārīraṁ stūpaṁ pratiṣṭhāpayati / ayaṁ In the case of such works as Śrī Uddhava and the like, each succeeding one is superior to its preceding one. The knowledge of sweetness is the principal consideration, even though it may exist. | tathā yoge svasvakarmaṇi tātparyam#Similarly, in yoga, there is the inclination towards ones own deeds.$yat khalu sevāsamaye kampastambhādyudbhavam api vilāpayati tattat#Whatever removes the impediments such as tremors, rigidity etc. at the time of service is that very thing.$karmatātparyaṃ hi tasyāsādhāraṇo dharmaḥ#The Dharma of the Tathāgata is not common to all beings, and therefore it is not a common Dharma for the Tathāgata exclusively to perform rites.$kampādis tu sarvasādhāraṇas#But tremors and so on are common to everyone.$tataḥ pūrvasyaiva balavattvam iti#Hence it follows that it is the former that is more powerful than the latter.$evam anyatrāpi rase yathāyatham unneyam#Similar preparations may be made with the appropriate drugs for the other tastes as well. [] Now we shall expound the chapter "Apamarga Tanduliya". Thus said Lord Atreya. [-] Note: This chapter deals with proper administration of purgative and emetic therapies which are curative of vata, pitta and kapha dis$athāyogepi svasvakarmānusandhānaṃ tadarcāsv api tattatkṛtir eva vā#Or, it may be argued that even in the case of non-employment, there is necessity for the carrying on of ones own duties, and even in the case of the worshipping of particular deities, there is necessity for the performance of those particular acts only.$atha sañcāriṇopi prāguktā eva#Now, the followers of Sañcārinī doctrine may argue as follows: They have been already mentioned before.$atha sthāyī ca dāsyabhaktyākhyaḥ sa#If he is called Sthāṇī and Dāsya-bhakti, he should be regarded as a permanent slave. Or, Sthāṇī may stand for one who has no property at all; i. e., subsisting entirely upon the slavery of his master.$cākrūrādīnām aiśvaryajñānapradhānaḥ#In the case of Akrūra and others, sovereignty and knowledge are the principal considerations;$śrīmaduddhavādīnāṃ tattat#In the case of such works as Śrī Uddhava and the like, each succeeding one is superior to its preceding one.$sadbhāvepi mādhuryajñānapradhānaḥ#The knowledge of sweetness is the principal consideration, even though it may exist.$ |
anto vai trayastriṃśo yujāṃ stomānāmantata eva taddevāḥ svargaṃ lokamāyaṃstathaivaitadyajamāno ntata eva svargaṃ lokameti atha yugmato juhoti etadvai candāṃsyabruvanyātayāmā vā ayuja stomā yugmabhirvayaṃ stomaiḥ svargaṃ lokayayāmeti tāni yugmabhi stomaiḥ svargaṃ lokamāyaṃstathaivaitadyajamāno yugmabhi stomaiḥ svargaṃ lokameti tadvā aṣṭācatvariṃśāditi anto vā aṣṭācatvāriṃśo yugmatāṃ stomānāmantata eva taccandāṃsi svargaṃ lokamāyaṃstathaivaitadyajamāno ntata eva svargaṃ lokameti sa āha ekā ca me tisraśca me catasraśca me ṣṭau ca ma iti yathā vṛkṣaṃ$The Trayastrinça is the end of the Yagus-stomas; thus indeed, at the end are the gods. verily thus does the sacrificer thereby ultimately go to the world of heaven. He then offers them evenly: he thus makes the sacrificer's wife equal to her husband in point of merit. They then said to the metres, 'Go ye forward with the Yâman and the stepping-stones!'for the metres at that time said to the metres, 'Go ye forward with the stepping-stones!'for the metres at that time said to the metres, 'Go ye forward with the stepping-stones!'for the metres at that They say, 'By means of the even Stomas we lead to heaven.'By means of the even Stomas they lead to heaven. No one can reasonably dispute the fact that the basic texts of the tantrashave this murky and macabre appearance, and it is no excuse to say that'it is open to any one to sit down and write a tantra',' for while no doubt alltoo true, one still must explain why these very same works should becomeendowed with such esteem.² In the solution of this problem real interestshould begin, for while the defects of some of these texts are so apparent,still more apparent is the glorious blossoming of human genius which theycertainly nourished. Scholars, saints, and artists of first rank appear through-out the succeeding centuries and their works bear testimony to them to this In like manner does the Sacrificer now, by means of the even Stomas, go to the world of heaven. Or, we may take it as pertaining to the Aṣṭācatvārimsa sacrifices. The forty-eighth is the end; indeed, of even numbered Stomas at the end. Now the metres represent the heavenly world; and in like manner does the Sacrificer thereby ultimately go to the heavenly world. He says, 'May one for me! May three for me! May four for me! May eight for me!'as to a tree. | anto vai trayastriṃśo yujāṃ stomānāmantata eva taddevāḥ#The Trayastrinça is the end of the Yagus-stomas; thus indeed, at the end are the gods.$svargaṃ lokamāyaṃstathaivaitadyajamāno ntata eva svargaṃ lokameti#verily thus does the sacrificer thereby ultimately go to the world of heaven.$atha yugmato juhoti#He then offers them evenly: he thus makes the sacrificer's wife equal to her husband in point of merit.$etadvai candāṃsyabruvanyātayāmā vā ayuja stomā#They then said to the metres, 'Go ye forward with the Yâman and the stepping-stones!'for the metres at that time said to the metres, 'Go ye forward with the stepping-stones!'for the metres at that time said to the metres, 'Go ye forward with the stepping-stones!'for the metres at that$yugmabhirvayaṃ stomaiḥ svargaṃ lokayayāmeti tāni yugmabhi stomaiḥ svargaṃ#They say, 'By means of the even Stomas we lead to heaven.'By means of the even Stomas they lead to heaven.$lokamāyaṃstathaivaitadyajamāno yugmabhi stomaiḥ svargaṃ lokameti#In like manner does the Sacrificer now, by means of the even Stomas, go to the world of heaven.$tadvā aṣṭācatvariṃśāditi#Or, we may take it as pertaining to the Aṣṭācatvārimsa sacrifices.$anto vā aṣṭācatvāriṃśo yugmatāṃ stomānāmantata eva#The forty-eighth is the end; indeed, of even numbered Stomas at the end.$taccandāṃsi svargaṃ lokamāyaṃstathaivaitadyajamāno ntata eva svargaṃ lokameti#Now the metres represent the heavenly world; and in like manner does the Sacrificer thereby ultimately go to the heavenly world.$sa āha ekā ca me tisraśca me catasraśca me ṣṭau ca ma iti yathā vṛkṣaṃ#He says, 'May one for me! May three for me! May four for me! May eight for me!'as to a tree.$ |
athayatprācīmudīcīmsrucamuddiśati agnihotra rudramevatatsvāyāmdiśidadhāti evamagnihotreṇasarvāṇibhūtāniprīṇāti agnihotra āhavanīyaevajuhuyāditihaekaāhuḥ sarveṣutvevajuhuyāt homāyahyetaādhīyante catasrogārhapatye catasroanvāhāryapacane dveāhavanīye agnihotra tādaśasampadyate daśadaśinīvirāṭ śriyovirājoannaadyasyaupāptyai agnihotra sayaevamvirāṭsampannamagnihotramjuhoti sarvānkāmānāpnoti athayaddhutvāagnīnupatiṣṭhate agnihotra prītvāevataddeveṣvantatoarthamvadate yadvevavatsamspṛśati$When he has directed the ladle towards the east-east, the Agnihotra. He thereby directs Rudra to his own place. In this way the Agnihotra gratifies all beings with the Agnihotra. 137, 192, 215, 223, 225, 238,240, 255, 260, 271, 272, 274, Some say, 'Let him make the offering on the Âhavanîya itself. ' In all he should make offering with the text, 'Thee alone!'For in that there is no omission, and no omission at all; for it is from thyself that everything springs: therefore let him not offer any of these libations. The burnt-oblations are being set up. There are four kinds of persons who deserve to be the object of a Srauta-sacrifice. Four on the Anvāhāryapacana fire; There are two Âhavanîya fires, the Agnihotra fire and the Sânnâyya fire. Nr. 1428 (Vinaya der Dhannaguptakas), 856aI9-22; in DÄc auch an den DN III 58 etc.(siehe Fußnote 2) entsprechenden Stellen: 39a28-bl; 50c9-13; 53bll-14; 76b7-11. This number rises to ten. Daśa, Daśinī and Virāṭ. The Agnihotra is for the non-acquisition of food, in the manner of the Viraj of Prosperity. And, again, as to why he offers the Agnihotra accompanied by the Virâg. He obtains all desires. That is, he fulfils all his desires. And when, after offering, he prays to the fires, it is the Agnihotra. Having pleased the gods in the end, he speaks words of profit to them. In that he touches in a certain way, it is because of this that he thereby makes contact with the wood. | athayatprācīmudīcīmsrucamuddiśati agnihotra#When he has directed the ladle towards the east-east, the Agnihotra.$rudramevatatsvāyāmdiśidadhāti#He thereby directs Rudra to his own place.$evamagnihotreṇasarvāṇibhūtāniprīṇāti agnihotra#In this way the Agnihotra gratifies all beings with the Agnihotra.$āhavanīyaevajuhuyāditihaekaāhuḥ#Some say, 'Let him make the offering on the Âhavanîya itself. '$sarveṣutvevajuhuyāt#In all he should make offering with the text, 'Thee alone!'For in that there is no omission, and no omission at all; for it is from thyself that everything springs: therefore let him not offer any of these libations.$homāyahyetaādhīyante#The burnt-oblations are being set up.$catasrogārhapatye#There are four kinds of persons who deserve to be the object of a Srauta-sacrifice.$catasroanvāhāryapacane#Four on the Anvāhāryapacana fire;$dveāhavanīye agnihotra#There are two Âhavanîya fires, the Agnihotra fire and the Sânnâyya fire.$tādaśasampadyate#This number rises to ten.$daśadaśinīvirāṭ#Daśa, Daśinī and Virāṭ.$śriyovirājoannaadyasyaupāptyai agnihotra#The Agnihotra is for the non-acquisition of food, in the manner of the Viraj of Prosperity.$sayaevamvirāṭsampannamagnihotramjuhoti#And, again, as to why he offers the Agnihotra accompanied by the Virâg.$sarvānkāmānāpnoti#He obtains all desires. That is, he fulfils all his desires.$athayaddhutvāagnīnupatiṣṭhate agnihotra#And when, after offering, he prays to the fires, it is the Agnihotra.$prītvāevataddeveṣvantatoarthamvadate#Having pleased the gods in the end, he speaks words of profit to them.$yadvevavatsamspṛśati#In that he touches in a certain way, it is because of this that he thereby makes contact with the wood.$ |
bhīmaseno pi taṃ dṛṣṭvā yāntaṃ droṇāya phalgunam svasārathim uvācedaṃ droṇānīkāya māṃ vaha so pi tasya vacaḥ śrutvā viśoko vāhayad dhayān pṛṣṭhataḥ satyasandhasya jiṣṇor bharatasattama tau dṛṣṭvā bhrātarau yattau droṇānīkam abhidrutau pāñcālāḥ sṛñjayā matsyāś cedikārūṣakośalāḥ anvagacchan mahārāja kekayāś ca mahārathāḥ tato rājann abhūd ghoraḥ saṃgrāmo lomaharṣaṇaḥ bībhatsur dakṣiṇaṃ pārśvam uttaraṃ ca vṛkodaraḥ mahadbhyāṃ rathavṛndābhyāṃ balaṃ jagṛhatus tava tau dṛṣṭvā puruṣavyāghrau bhīmasenadhanaṃjayau dhṛṣṭadyumno bhyayād rājan sātyakiś ca mahābalaḥ caṇḍavātābhipannānām udadhīnām iva svanaḥ āsīd rājan balaughānāṃ tadānyonyam abhighnatām saumadattivadhāt kruddho dṛṣṭvā sātyakim āhave$Bhimasena also saw that Phalguna was advancing towards Drona. He told his charioteer, Take me to Dronas array. On hearing his words, Vishoka summoned the horses that were yoked to the chariot. O supreme among the Bharata lineage! Jishnu was devoted to the truth and was at the rear. On seeing this, the two brothers controlled themselves and rushed towards Dronas array. There were Panchalas, Srinjayas, Matsyas, Chedis, Karushas and Kosalas. O great king! He was followed by maharatha Kekayas. 121a O king! A terrible battle commenced and it made the body hair stand up. Bibhatsu was on the right flank and Vrikodara on the left. They attacked your army with two large arrays of chariots. The same opinion is expressed more definitely by Gautama (1.1.1-2)—‘Veda is the source of Dharma, also the Smṛti (Recollection) and Śīla of those learned in the Veda.’[In all this ‘custom’ begins to be admitted; but only that of the ‘cultured.’]The next step in advance is taken by Manu (2.6)—vido'khilo dharmamūlaṃ smṛtiśīle ca tadvidām |ācāraśvaica sādhūnāmātmanastuṣṭireva ca ||Also Vyāsa—dharmamūlaṃ vedamāhuḥ grantharāśimakṛtrimam |tadvidāṃ smṛtiśīle ca sādhvācāraṃ manaḥpriyam || Those two tigers among men, Bhimasena and Dhananjaya, were seen. O king! They were frightened of Dhrishtadyumna and the immensely strong Satyaki. It was like the sound of the oceans, when they are agitated by a turbulent storm. O king! The two armies struck each other with torrents of arrows. He was enraged at the death of Somadattas son and glanced towards Satyaki in the battle. | bhīmaseno pi taṃ dṛṣṭvā yāntaṃ droṇāya phalgunam#Bhimasena also saw that Phalguna was advancing towards Drona.$svasārathim uvācedaṃ droṇānīkāya māṃ vaha#He told his charioteer, Take me to Dronas array.$so pi tasya vacaḥ śrutvā viśoko vāhayad dhayān#On hearing his words, Vishoka summoned the horses that were yoked to the chariot.$pṛṣṭhataḥ satyasandhasya jiṣṇor bharatasattama#O supreme among the Bharata lineage! Jishnu was devoted to the truth and was at the rear.$tau dṛṣṭvā bhrātarau yattau droṇānīkam abhidrutau#On seeing this, the two brothers controlled themselves and rushed towards Dronas array.$pāñcālāḥ sṛñjayā matsyāś cedikārūṣakośalāḥ#There were Panchalas, Srinjayas, Matsyas, Chedis, Karushas and Kosalas.$anvagacchan mahārāja kekayāś ca mahārathāḥ#O great king! He was followed by maharatha Kekayas.$tato rājann abhūd ghoraḥ saṃgrāmo lomaharṣaṇaḥ#O king! A terrible battle commenced and it made the body hair stand up.$bībhatsur dakṣiṇaṃ pārśvam uttaraṃ ca vṛkodaraḥ#Bibhatsu was on the right flank and Vrikodara on the left.$mahadbhyāṃ rathavṛndābhyāṃ balaṃ jagṛhatus tava#They attacked your army with two large arrays of chariots.$tau dṛṣṭvā puruṣavyāghrau bhīmasenadhanaṃjayau#Those two tigers among men, Bhimasena and Dhananjaya, were seen.$dhṛṣṭadyumno bhyayād rājan sātyakiś ca mahābalaḥ#O king! They were frightened of Dhrishtadyumna and the immensely strong Satyaki.$caṇḍavātābhipannānām udadhīnām iva svanaḥ#It was like the sound of the oceans, when they are agitated by a turbulent storm.$āsīd rājan balaughānāṃ tadānyonyam abhighnatām#O king! The two armies struck each other with torrents of arrows.$saumadattivadhāt kruddho dṛṣṭvā sātyakim āhave#He was enraged at the death of Somadattas son and glanced towards Satyaki in the battle.$ |
yad indra pṛtanājye devās tvā dadhire puraḥ ād it te haryatā harī vavakṣatuḥ yadā vṛtraṃ nadīvṛtaṃ śavasā vajrinn avadhīḥ yadā te viṣṇur ojasā trīṇi padā vicakrame yadā te haryatā harī vāvṛdhāte divedive ād it te viśvā bhuvanāni yemire yadā te mārutīr viśas tubhyam indra niyemire yadā sūryam amuṃ divi śukraṃ jyotir adhārayaḥ imāṃ ta indra suṣṭutiṃ vipra iyarti dhītibhiḥ jāmim padeva pipratīm prādhvare yad asya dhāmani priye samīcīnāso asvaran nābhā yajñasya dohanā prādhvare suvīryaṃ svaśvyaṃ sugavyam indra daddhi naḥ hoteva pūrvacittaye prādhvare indraḥ suteṣu someṣu kratum punīta ukthyam vide vṛdhasya dakṣaso mahān hi ṣaḥ$When, O Indra [], in the battle the gods Placed you in front; > Adiśeṣa.1457c1511< nite creatures; reaffirmation of nondualism: the pasu is none other than---> nite creatures; reaffirmation of nondualism: the paśu is none other than1460,1463c1514,1517 The bay steeds of thine, O golden-hued ones, have spoken aloud. O wielder of the vajra! With your power, you killed Vritra when he was in the river. Through the energy of Vishnu, you took three strides. Day by day thy bay steeds thrived, like horses in the forest. Then indeed did they conquer all the worlds. O Indra! The Maruts, the subjects, were subjugated by you. When you hold up the bright light of the sun in the firmament, then, O sons of Aditi, you will be endowed with all good qualities and attain the worlds that are beyond the reach of the senses. Das Ritual der Feuergründung. Wien.MAITHRIMURTHI, Mudagamuwe1999Wohlwollen, Mitleid, Freude und Gleichmut. Eine ideengeschichtliche Untersuchung der vier apramiilJ'ls in der buddhistischen Ethik und Spiritualität von This praise of thee, O Indra, the sage utters with thoughts; Like one who tramples with his foot on a female sheep [], he has pulled off the long-eyed one, even as one who tramples with his foot on a full-grown calf. What time in his beloved home the singers have clanged together. The two milking-trays are on the navel of the sacrifice. Grant us, O Indra, good heroic strength, Of goodly pasturage and of goodly timber; The Adhvaryu, as it were, is the Hotr at the morning-pressing. an apparent fact, we also accept (the cognition at the monent of production)to be devoid of any external object of perception.64. You, however, do not accept its correctness or reality at any time;as this too has its end in itself, like the ideas of the mirage andthe like.65-66. If such cognitions as that of Caitra and the like were tohave the fact of being devoid of any real substratum as their necessary Indra, when Soma is pressed, purifies the sacrifice, the praise-song; I know the strength of mighty strength, for great is the sixth. | yad indra pṛtanājye devās tvā dadhire puraḥ#When, O Indra [], in the battle the gods Placed you in front;$ād it te haryatā harī vavakṣatuḥ#The bay steeds of thine, O golden-hued ones, have spoken aloud.$yadā vṛtraṃ nadīvṛtaṃ śavasā vajrinn avadhīḥ#O wielder of the vajra! With your power, you killed Vritra when he was in the river.$yadā te viṣṇur ojasā trīṇi padā vicakrame#Through the energy of Vishnu, you took three strides.$yadā te haryatā harī vāvṛdhāte divedive#Day by day thy bay steeds thrived, like horses in the forest.$ād it te viśvā bhuvanāni yemire#Then indeed did they conquer all the worlds.$yadā te mārutīr viśas tubhyam indra niyemire#O Indra! The Maruts, the subjects, were subjugated by you.$yadā sūryam amuṃ divi śukraṃ jyotir adhārayaḥ#When you hold up the bright light of the sun in the firmament, then, O sons of Aditi, you will be endowed with all good qualities and attain the worlds that are beyond the reach of the senses.$imāṃ ta indra suṣṭutiṃ vipra iyarti dhītibhiḥ#This praise of thee, O Indra, the sage utters with thoughts;$jāmim padeva pipratīm prādhvare#Like one who tramples with his foot on a female sheep [], he has pulled off the long-eyed one, even as one who tramples with his foot on a full-grown calf.$yad asya dhāmani priye samīcīnāso asvaran#What time in his beloved home the singers have clanged together.$nābhā yajñasya dohanā prādhvare#The two milking-trays are on the navel of the sacrifice.$suvīryaṃ svaśvyaṃ sugavyam indra daddhi naḥ#Grant us, O Indra, good heroic strength, Of goodly pasturage and of goodly timber;$hoteva pūrvacittaye prādhvare#The Adhvaryu, as it were, is the Hotr at the morning-pressing.$indraḥ suteṣu someṣu kratum punīta ukthyam#Indra, when Soma is pressed, purifies the sacrifice, the praise-song;$vide vṛdhasya dakṣaso mahān hi ṣaḥ#I know the strength of mighty strength, for great is the sixth.$ |
sudharmā dhaumyasahita indrasenādayas tathā candanāgurukāṣṭhāni tathā kālīyakāny uta ghṛtaṃ tailaṃ ca gandhāṃś ca kṣaumāṇi vasanāni ca samāhṛtya mahārhāṇi dārūṇāṃ caiva saṃcayān rathāṃś ca mṛditāṃs tatra nānāpraharaṇāni ca citāḥ kṛtvā prayatnena yathāmukhyān narādhipān dāhayām āsur avyagrā vidhidṛṣṭena karmaṇā duryodhanaṃ ca rājānaṃ bhrātṝṃś cāsya śatādhikān śalyaṃ śalaṃ ca rājānaṃ bhūriśravasam eva ca jayadrathaṃ ca rājānam abhimanyuṃ ca bhārata dauḥśāsaniṃ lakṣmaṇaṃ ca dhṛṣṭaketuṃ ca pārthivam bṛhantaṃ somadattaṃ ca sṛñjayāṃś ca śatādhikān rājānaṃ kṣemadhanvānaṃ virāṭadrupadau tathā śikhaṇḍinaṃ ca pāñcālyaṃ dhṛṣṭadyumnaṃ ca pārṣatam yudhāmanyuṃ ca vikrāntam uttamaujasam eva ca kausalyaṃ draupadeyāṃś ca śakuniṃ cāpi saubalam acalaṃ vṛṣakaṃ caiva bhagadattaṃ ca pārthivam$Sudharmā, Dhaumya, Indrasena and others. There was sandalwood and aloe and also kaliyaka wood. Ghee, oil, perfumes, silken garments, They brought extremely expensive loads of wood. Chariots and many kinds of weapons were crushed there. 300), which explains ‘parakīya’ as ‘dug by others’;—and is Śuddhikaumudī (p.324), which says that ‘Kadācana’ makes it clear that the prohibition is absolute.Baudhāyana (2.3.5-6).—‘People should not perform their bath in water that has been dammed; a part of the merit goes to the man that built the dam.For this reason one should avoid the dams and wells built by others.’ Carefully constructing funeral pyres, the foremost among kings were cremated. Following the indicated rites, they anxiously cremated them. There was also King Duryodhana and his one hundred and more brothers. They were Shalya, Shala and King Bhurishrava. O descendant of the Bharata lineage! There were King Jayadratha and Abhimanyu. There were Duhshasanas son, Lakshmana and King Dhrishtaketu. There were also Vrihanta, Somadatta and more than one hundred from the Srinjayas. So were the kings Kshemadhanva, Virata and Drupada. There was Shikhandi from Panchala and Parshata Dhrishtadyumna. There were the powerful Yudhamanyu and Uttamouja. There were the sons of Kosala, Droupadis sons and Shakuni Soubala. There were Achala, Vrishaka and King Bhagadatta. | sudharmā dhaumyasahita indrasenādayas tathā#Sudharmā, Dhaumya, Indrasena and others.$candanāgurukāṣṭhāni tathā kālīyakāny uta#There was sandalwood and aloe and also kaliyaka wood.$ghṛtaṃ tailaṃ ca gandhāṃś ca kṣaumāṇi vasanāni ca#Ghee, oil, perfumes, silken garments,$samāhṛtya mahārhāṇi dārūṇāṃ caiva saṃcayān#They brought extremely expensive loads of wood.$rathāṃś ca mṛditāṃs tatra nānāpraharaṇāni ca#Chariots and many kinds of weapons were crushed there.$citāḥ kṛtvā prayatnena yathāmukhyān narādhipān#Carefully constructing funeral pyres, the foremost among kings were cremated.$dāhayām āsur avyagrā vidhidṛṣṭena karmaṇā#Following the indicated rites, they anxiously cremated them.$duryodhanaṃ ca rājānaṃ bhrātṝṃś cāsya śatādhikān#There was also King Duryodhana and his one hundred and more brothers.$śalyaṃ śalaṃ ca rājānaṃ bhūriśravasam eva ca#They were Shalya, Shala and King Bhurishrava.$jayadrathaṃ ca rājānam abhimanyuṃ ca bhārata#O descendant of the Bharata lineage! There were King Jayadratha and Abhimanyu.$dauḥśāsaniṃ lakṣmaṇaṃ ca dhṛṣṭaketuṃ ca pārthivam#There were Duhshasanas son, Lakshmana and King Dhrishtaketu.$bṛhantaṃ somadattaṃ ca sṛñjayāṃś ca śatādhikān#There were also Vrihanta, Somadatta and more than one hundred from the Srinjayas.$rājānaṃ kṣemadhanvānaṃ virāṭadrupadau tathā#So were the kings Kshemadhanva, Virata and Drupada.$śikhaṇḍinaṃ ca pāñcālyaṃ dhṛṣṭadyumnaṃ ca pārṣatam#There was Shikhandi from Panchala and Parshata Dhrishtadyumna.$yudhāmanyuṃ ca vikrāntam uttamaujasam eva ca#There were the powerful Yudhamanyu and Uttamouja.$kausalyaṃ draupadeyāṃś ca śakuniṃ cāpi saubalam#There were the sons of Kosala, Droupadis sons and Shakuni Soubala.$acalaṃ vṛṣakaṃ caiva bhagadattaṃ ca pārthivam#There were Achala, Vrishaka and King Bhagadatta.$ |
tam abhyetyātmajas tubhyam aśvatthāmānam abravīt yaṃ puraskṛtya sahitā yudhi jeṣyāma pāṇḍavān guruputro dya sarveṣām asmākaṃ paramā gatiḥ bhavāṃs tasmān niyogāt te ko stu senāpatir mama drauṇir uvāca ayaṃ kulena vīryeṇa tejasā yaśasā śriyā sarvair guṇaiḥ samuditaḥ śalyo no stu camūpatiḥ bhāgineyān nijāṃs tyaktvā kṛtajño smān upāgataḥ mahāseno mahābāhur mahāsena ivāparaḥ enaṃ senāpatiṃ kṛtvā nṛpatiṃ nṛpasattama śakyaḥ prāptuṃ jayo smābhir devaiḥ skandam ivājitam tathokte droṇaputreṇa sarva eva narādhipāḥ parivārya sthitāḥ śalyaṃ jayaśabdāṃś ca cakrire yuddhāya ca matiṃ cakrūr āveśaṃ ca paraṃ yayuḥ tato duryodhanaḥ śalyaṃ bhūmau sthitvā rathe sthitam$As he approached, your son spoke to Ashvatthama. With him at the forefront and together with us, we will triumph over the Panchalas in battle. Today our preceptor's son is the ultimate refuge for all of us. You are my commander-in-chief, so tell me who should be your general. The king replied, You are the commander of my army. Dronas son replied, O lord of the earth! It is my view that you have been born in a noble lineage. He possesses lineage, valour, energy, fame and prosperity. Shalya, the commander of our army, possesses all the qualities and deserves to be praised. He has abandoned his sisters sons and gratefully come to us. The mighty-armed Mahasena was like a second Mahasena. O supreme among kings! Make that king the commander. We are capable of obtaining victory, just as the gods obtained Skandas victory. Sanjaya said, When Dronas son had spoken in this way, all the lords of the earth were delighted and honoured him. They surrounded Shalya and stationed themselves there, proclaiming his victory. They made up their minds to fight and were filled with supreme rage. Duryodhana remained stationed on the ground and attacked Shalya, who was stationed on his chariot. | tam abhyetyātmajas tubhyam aśvatthāmānam abravīt#As he approached, your son spoke to Ashvatthama.$yaṃ puraskṛtya sahitā yudhi jeṣyāma pāṇḍavān#With him at the forefront and together with us, we will triumph over the Panchalas in battle.$guruputro dya sarveṣām asmākaṃ paramā gatiḥ#Today our preceptor's son is the ultimate refuge for all of us.$bhavāṃs tasmān niyogāt te ko stu senāpatir mama#You are my commander-in-chief, so tell me who should be your general. The king replied, You are the commander of my army.$drauṇir uvāca#Dronas son replied, O lord of the earth! It is my view that you have been born in a noble lineage.$ayaṃ kulena vīryeṇa tejasā yaśasā śriyā#He possesses lineage, valour, energy, fame and prosperity.$sarvair guṇaiḥ samuditaḥ śalyo no stu camūpatiḥ#Shalya, the commander of our army, possesses all the qualities and deserves to be praised.$bhāgineyān nijāṃs tyaktvā kṛtajño smān upāgataḥ#He has abandoned his sisters sons and gratefully come to us.$mahāseno mahābāhur mahāsena ivāparaḥ#The mighty-armed Mahasena was like a second Mahasena.$enaṃ senāpatiṃ kṛtvā nṛpatiṃ nṛpasattama#O supreme among kings! Make that king the commander.$śakyaḥ prāptuṃ jayo smābhir devaiḥ skandam ivājitam#We are capable of obtaining victory, just as the gods obtained Skandas victory.$tathokte droṇaputreṇa sarva eva narādhipāḥ#Sanjaya said, When Dronas son had spoken in this way, all the lords of the earth were delighted and honoured him.$parivārya sthitāḥ śalyaṃ jayaśabdāṃś ca cakrire#They surrounded Shalya and stationed themselves there, proclaiming his victory.$yuddhāya ca matiṃ cakrūr āveśaṃ ca paraṃ yayuḥ#They made up their minds to fight and were filled with supreme rage.$tato duryodhanaḥ śalyaṃ bhūmau sthitvā rathe sthitam#Duryodhana remained stationed on the ground and attacked Shalya, who was stationed on his chariot.$ |
omanvantam navabhiḥ navatī ca vāji nam dravayatsakham na tam rājānau puraḥratham patnyā saha ā tena yātam sudineitisudine tā vartiḥ yātam jayuṣā vi$that which touches the lower part of the garment [], that which touches the upper part of the garment, that which touches the lower part of the garment, that which touches the lower part of the garment, that which touches the lower part of the garment, that which touches the lower part of the garment, that which touches There are nine. And the ninety-sixth. The King of the Charioteers, who knew all that was passing, said to his charioteer: Drive down this chariot and bring it here. " The King of the Charioteers replied: This chariot will not be able to bear your horses when you go out for riding; it will not be able to He made his friend run away. The kings will not be able to do that. The chariot in front. With his wife he shall beget a son, who will be devoted to his wife and obedient to her husband. Come, let's go! On a good day: on a good day. Here's a suggestion of a motif by a poetic ornament. * Let's assume the form of a wishgranting charm, then move on with our trip to the charnel ground and see what we can do for you in the charnel ground. Vi. With the formula, "Be victorious, be victorious, be victorious, be victorious, be victorious over, be victorious over, be victorious over, be victorious over, be victorious over, be victorious over, be victorious over, be victorious over, be victori | omanvantam#that which touches the lower part of the garment [], that which touches the upper part of the garment, that which touches the lower part of the garment, that which touches the lower part of the garment, that which touches the lower part of the garment, that which touches the lower part of the garment, that which touches$navabhiḥ#There are nine.$navatī ca#And the ninety-sixth.$vāji nam#The King of the Charioteers, who knew all that was passing, said to his charioteer: Drive down this chariot and bring it here. " The King of the Charioteers replied: This chariot will not be able to bear your horses when you go out for riding; it will not be able to$dravayatsakham#He made his friend run away.$na tam rājānau#The kings will not be able to do that.$puraḥratham#The chariot in front.$patnyā saha#With his wife he shall beget a son, who will be devoted to his wife and obedient to her husband.$ā tena yātam#Come, let's go!$sudineitisudine#On a good day: on a good day.$tā vartiḥ yātam#Here's a suggestion of a motif by a poetic ornament. * Let's assume the form of a wishgranting charm, then move on with our trip to the charnel ground and see what we can do for you in the charnel ground.$jayuṣā vi#Vi. With the formula, "Be victorious, be victorious, be victorious, be victorious, be victorious over, be victorious over, be victorious over, be victorious over, be victorious over, be victorious over, be victorious over, be victorious over, be victori$ |
jaḍa mukta haye brahme jīva haya laya brahmavastu ki sei brahma tava aṅgakānti jyotirmaya virajāra pāre sthita tāte haya laya ye saba asure viṣṇu karena saṃhāra tāhārāo sei brahme yāya māyāpāra kṛṣṇabahirmukha karmī jñānī ubhayei kṛṣṇabahirmukha kabhu nāhi āsvādaya kṛṣṇadāsyasukha bhaktyunmukhī sukṛti bhaktira unmukhī sei sukṛti pradhāna tāra phale jīva bhaktasādhusaṅga pāna śraddhāvān haye kṛṣṇabhaktasaṅga kare nāme ruci jīve dayā bhaktipatha dhare$aufweisen:Hs. FL: Vg1. Uv. I, 1 a (v. 1. FL = v. 1. DF).Hs. KA: Vgl. Uv. I, 2 e (v. 1. KA = v. 1. FL); XIII, 13 (Hss. KAund DF konstituieren eine von dcn übrigen Has. abweichende Parallelversion) 60.zugeordneten Materials. Jayashva: Long live the brahmin Hayagrīva, the son of Jānaka. LAVAH: mahatī punas tasmin bhagavato Vālmīker āsthā. Janārdanaḥ: bhoh kim etat? Rāmaḥ: ayi, bahutaram draṣṭavyam. What is the foundation of Brahmā? O brahmin, the radiance of your limbs is brilliant. Father, who standest at the far shore of Virajā, in the abode of the horses, All those Asuras who were destroyed by the hand of Viṣṇu. O brahmin, please go to the other shore of Māyā. Der Oppnflf b m h t e t ganz nffenlnutdig das Mitleid mitnichten als einen automatischenAusflua der Ubcnwgung d a Proponenten, sondern sieht ganz irn Gegenteil einen Widerspmchoder jedenfalls eine Spannung zwischen beiden. ~ i c ~ n t w ohntideras Kṛṣṇa, look outside! The doer and the knower both. Oṁ, Kṛṣṇa, O Bahirmukha! Lord Kṛṣṇa, master of the senses, taste the bliss of slavery! Right action is that which tends to attract attention by being directed towards devotion. She is eager to do good deeds, foremost among virtuous ones; she is devoted to you and ready to share your good deeds with you. Drinking the good company of those devoted to Jīva has the Tārāphala for its fruit. O Krishna! You are the one who faithfully brings about the association of those who are devoted to you. love for ones name, love for ones livelihood, You follow the path of devotion. | jaḍa mukta haye brahme jīva haya laya#Jayashva: Long live the brahmin Hayagrīva, the son of Jānaka. LAVAH: mahatī punas tasmin bhagavato Vālmīker āsthā. Janārdanaḥ: bhoh kim etat? Rāmaḥ: ayi, bahutaram draṣṭavyam.$brahmavastu ki#What is the foundation of Brahmā?$sei brahma tava aṅgakānti jyotirmaya#O brahmin, the radiance of your limbs is brilliant.$virajāra pāre sthita tāte haya laya#Father, who standest at the far shore of Virajā, in the abode of the horses,$ye saba asure viṣṇu karena saṃhāra#All those Asuras who were destroyed by the hand of Viṣṇu.$tāhārāo sei brahme yāya māyāpāra#O brahmin, please go to the other shore of Māyā.$kṛṣṇabahirmukha#Kṛṣṇa, look outside!$karmī jñānī ubhayei kṛṣṇabahirmukha#The doer and the knower both. Oṁ, Kṛṣṇa, O Bahirmukha!$kabhu nāhi āsvādaya kṛṣṇadāsyasukha#Lord Kṛṣṇa, master of the senses, taste the bliss of slavery!$bhaktyunmukhī sukṛti#Right action is that which tends to attract attention by being directed towards devotion.$bhaktira unmukhī sei sukṛti pradhāna#She is eager to do good deeds, foremost among virtuous ones; she is devoted to you and ready to share your good deeds with you.$tāra phale jīva bhaktasādhusaṅga pāna#Drinking the good company of those devoted to Jīva has the Tārāphala for its fruit.$śraddhāvān haye kṛṣṇabhaktasaṅga kare#O Krishna! You are the one who faithfully brings about the association of those who are devoted to you.$nāme ruci jīve dayā#love for ones name, love for ones livelihood,$bhaktipatha dhare#You follow the path of devotion.$ |
pīlūnāṃ hi phalaṃ kaṣāyarahitaṃ romanthayitvā marau śākhāgraṃ yadakhādi cāru karabhīvaktrārpitaṃ premataḥ tatsmṛtvā karabhena khedavidhuraṃ dīrghaṃ tathā kūjitaṃ prāṇānāmabhavattadeva sahasā prasthānatūryaṃ yathā kramelakaṃ nindati komalecchuḥ kramelakaḥ kaṇṭakalampaṭastam prītau tayoriṣṭabhujoḥ samāyāṃ madhyasthatā naikataropahāsaḥ eka eva khago mānī vane vasati cātakaḥ pipāsito vā mriyate yācate vā puraṃdaram ayi cakitamugdhacātaka marubhuvi dhāvasi mudhā kimudgrīvam grīṣme davāgnivalitastāpicchoyaṃ na vidyutvān$Pīlu fruits are without astringent after being churned in a desert. The tips of its branches, beginning with the eye and ending with the mouth, Should be lovingly placed in the mouth of a female camel. Remembering the pain of breaking his hand, Uttered that long mournful cry: Ah, now I am well! Ah, now I am well! Saying these words, he drew his sword from its scabbard and discharged it with a shower of arrows. The breath of life departed violently, as if from a trumpet. The one who desires to be gentle censures the one with the black spot on his forehead. Kramelaka, who was fond of thorns, said to the mendicant, Since you are a thorn in my side, I will not be able to bear it any more. The mendicant replied, It is impossible for me to do anything that causes dissatisfaction. They were delighted at having enjoyed each others embraces. Neutralityi. e., neutrality, which does not involve mockery of either party. There is only one proud bird who dwells in the forest, a chataka. (cittattva) alone. The supreme Self (paramātman) of APS 20-21a is none other than the prin-ciple of consciousness (cittattva) of Utpala's vṛtti ad IPK I 3, 7; see AG's Traika interpretationof BhG XV 15, quoted n. 453.828 The argument here is slightly different from the preceding - its inverse, so to speak;compare the analogous dialectic of the Advaita, where, once the existence of a unique andomnipresent brahman is admitted, the problem becomes that of explaining the existence of He may die from thirst, or seek refuge with Purandara. Why are you running in vain with your neck upraised, like a frightened silly catakabird in a deserted spot? In summer, though surrounded by forest-fires, the sun is not pleasant to behold, nor does it emit lightning; in the rainy season, though encircled by forest-fires, the moon is not pleasant to see, nor does it emit thunder ; in the rainy season, though encircled by forest-fires, the | pīlūnāṃ hi phalaṃ kaṣāyarahitaṃ romanthayitvā marau#Pīlu fruits are without astringent after being churned in a desert.$śākhāgraṃ yadakhādi cāru karabhīvaktrārpitaṃ premataḥ#The tips of its branches, beginning with the eye and ending with the mouth, Should be lovingly placed in the mouth of a female camel.$tatsmṛtvā karabhena khedavidhuraṃ dīrghaṃ tathā kūjitaṃ#Remembering the pain of breaking his hand, Uttered that long mournful cry: Ah, now I am well! Ah, now I am well! Saying these words, he drew his sword from its scabbard and discharged it with a shower of arrows.$prāṇānāmabhavattadeva sahasā prasthānatūryaṃ yathā#The breath of life departed violently, as if from a trumpet.$kramelakaṃ nindati komalecchuḥ#The one who desires to be gentle censures the one with the black spot on his forehead.$kramelakaḥ kaṇṭakalampaṭastam#Kramelaka, who was fond of thorns, said to the mendicant, Since you are a thorn in my side, I will not be able to bear it any more. The mendicant replied, It is impossible for me to do anything that causes dissatisfaction.$prītau tayoriṣṭabhujoḥ samāyāṃ#They were delighted at having enjoyed each others embraces.$madhyasthatā naikataropahāsaḥ#Neutralityi. e., neutrality, which does not involve mockery of either party.$eka eva khago mānī vane vasati cātakaḥ#There is only one proud bird who dwells in the forest, a chataka.$pipāsito vā mriyate yācate vā puraṃdaram#He may die from thirst, or seek refuge with Purandara.$ayi cakitamugdhacātaka marubhuvi dhāvasi mudhā kimudgrīvam#Why are you running in vain with your neck upraised, like a frightened silly catakabird in a deserted spot?$grīṣme davāgnivalitastāpicchoyaṃ na vidyutvān#In summer, though surrounded by forest-fires, the sun is not pleasant to behold, nor does it emit lightning; in the rainy season, though encircled by forest-fires, the moon is not pleasant to see, nor does it emit thunder ; in the rainy season, though encircled by forest-fires, the$ |
iti sannantāḥ yaṅantāḥ paunaḥ punye bhṛśārthe ca dyotye dhātorekāco halāderyaṅ abhyāsasya guṇo yaṅi yaṅluki ca ṅidantatvādātmane padam punaḥ punaratiśayena vā bhavati bobhūyate bobhūyācakre nitya kauṭilye gatau gatyarthāt kauṭilya eva yaṅ na tu kriyāsamabhihāre dīrghokitaḥ akitobhyāsasya dīrgho yaṅlukoḥ kuṭila vrajati vāvrajyate halaḥ parasya yasya lopa ārdhadhātuke vāvrajācakre vāvrajitā ṛdupadhasya dhātorabhyāsasya rīgāgamo yaṅlukoḥ varīvṛtācakre$A similar oscillation can also be observed in connection with ' [biological] Iti stands for at the end of, i. e., at the end of a syllable. Rolling about. Those that are moving along, i. e., those that have their feet pulled by the hand or by means of a pair of tongs;those that roll on, i. e., those that do not roll on;those that run about, i. e., In pun, punya, and bhṛśa the meaning of a root is dvyotya. In the singular number in the place beginning with pāla, yaṅ takes the meanings of two words. Practice has both the qualities of imprecision and repetition. It is a footprint for the self, because of its teeth-receptacle. It occurs again and again or excessively. der lockeren Folge in M (zwecks Einschluß beliebiger nicht genannter anderer Möglichkeiten)organisch einfügt, für die Klimax in Khingegen einen Fremdkörper, der sich nicht integrieren She awakens. This is the same as becoming awakened. This is the same as becoming awakened. This is the same as becoming awakened. This is the same as becoming awakened. This is the same as becoming awak The Bodhisattva awakened. They are always crooked in their movement. The word 'yakkha' has been used in the sense of movement but not in that of conjunction and disjunction. if he is long-armed; The long syllable is for one who has not practised any repetition; It moved in a curved way. Or they go away. Hal refers to that which has been omitted in the case of half a dhatu. The King of Vrajadhwaja made an alliance with the Gandharvas for procuring wealth to the Gandharvas and the Kshatriyas. if she has renounced the world, or become an ascetic, n.243 PPT D 84b1-2 / P 98b8-99a2 • II.n.244 PPT D 84b2-3 / P 99a2-3 • II.n. Of a root of Ṛdupadā, Abhyāsa, Ṛk, Āgama and Yaṅluka. He made the two wheels choose a boon; verily he makes him choose a boon. | iti sannantāḥ#Iti stands for at the end of, i. e., at the end of a syllable.$yaṅantāḥ#Rolling about. Those that are moving along, i. e., those that have their feet pulled by the hand or by means of a pair of tongs;those that roll on, i. e., those that do not roll on;those that run about, i. e.,$paunaḥ punye bhṛśārthe ca dyotye dhātorekāco halāderyaṅ#In pun, punya, and bhṛśa the meaning of a root is dvyotya. In the singular number in the place beginning with pāla, yaṅ takes the meanings of two words.$abhyāsasya guṇo yaṅi yaṅluki ca#Practice has both the qualities of imprecision and repetition.$ṅidantatvādātmane padam#It is a footprint for the self, because of its teeth-receptacle.$punaḥ punaratiśayena vā bhavati#It occurs again and again or excessively.$bobhūyate#She awakens. This is the same as becoming awakened. This is the same as becoming awakened. This is the same as becoming awakened. This is the same as becoming awakened. This is the same as becoming awak$bobhūyācakre#The Bodhisattva awakened.$nitya kauṭilye gatau#They are always crooked in their movement.$gatyarthāt kauṭilya eva yaṅ na tu kriyāsamabhihāre#The word 'yakkha' has been used in the sense of movement but not in that of conjunction and disjunction.$dīrghokitaḥ#if he is long-armed;$akitobhyāsasya dīrgho yaṅlukoḥ#The long syllable is for one who has not practised any repetition;$kuṭila vrajati#It moved in a curved way.$vāvrajyate#Or they go away.$halaḥ parasya yasya lopa ārdhadhātuke#Hal refers to that which has been omitted in the case of half a dhatu.$vāvrajācakre#The King of Vrajadhwaja made an alliance with the Gandharvas for procuring wealth to the Gandharvas and the Kshatriyas.$vāvrajitā#if she has renounced the world, or become an ascetic,$ṛdupadhasya dhātorabhyāsasya rīgāgamo yaṅlukoḥ#Of a root of Ṛdupadā, Abhyāsa, Ṛk, Āgama and Yaṅluka.$varīvṛtācakre#He made the two wheels choose a boon; verily he makes him choose a boon.$ |
tebhyo hi balavad bhītā śaraṇaṃ tvāham āgatā yamasya bhavanaṃ deva na gaccheyaṃ surottama prasādaye tvā varada mūrdhnodagranakhena ca etad icchāmy ahaṃ kāmaṃ tvatto lokapitāmaha iccheyaṃ tvatprasādād vai tapas taptuṃ prajeśvara pradiśemaṃ varaṃ deva tvaṃ mahyaṃ bhagavan prabho tvayā hy uktā gamiṣyāmi dhenukāśramam uttamam tatra tapsye tapas tīvraṃ tavaivārādhane ratā na hi śakṣyāmi deveśa prāṇān prāṇabhṛtāṃ priyān hartuṃ vilapamānānām adharmād abhirakṣa mām mṛtyo saṃkalpitāsi tvaṃ prajāsaṃhārahetunā gaccha saṃhara sarvās tvaṃ prajā mā te vicāraṇā bhavitā tv etad evaṃ hi naitaj jātv anyathā bhavet bhavatv aninditā loke kuruṣva vacanaṃ mama evam uktābhavadbhītā prāñjalir bhagavanmukhī$I am frightened of those powerful ones and have sought refuge with you. O god! O supreme among gods! I will not go to Yamas abode. O granter of boons! I seek your favours, with my head and my fierce nails. O grandfather of the worlds! This is the desire that I wish you to satisfy. O lord of subjects! Through your favours, I wish to torment myself through austerities. 'uapJom isoluimyan ,,I~EJ-unsqarJiagWlai9riq3isq~aqunSIE Bunlol a!p JEM ~ S u sapv lajrdey uaiaymjurap ui pun ,[.aqcq )ys!aaZ apaH uinz y3ilizial uauq! 2 u n i g ~aarp pun (W@xgl@g$m;l)lai^iiaS isqlas uasarp ]!ur I Y ~ J ~ % sne! W q3ne ILZ 'wd i r u i RZ 'S O lord! O god! O illustrious one! O lord! Grant me this boon. Commanded by you I shall now repair to the excellent hermitage of Dhenuka. Engaged in worshipping you, I will torment myself through fierce austerities there. O lord of the gods! I will no longer be able to bear the breath of life that is so dear to all living beings. I am lamenting that I should be abducted. Save me from adharma. O Death! You have been created for the sake of destroying subjects. Go and destroy all the subjects. Do not think about it. it cannot be said to be non-existing; as in that case its appearance This will certainly happen. It can never be otherwise. Let them be unblemished in this world. Act in accordance with my words. Thus addressed, she was frightened. Her hands joined in salutation and she lowered her face towards the illustrious one. | tebhyo hi balavad bhītā śaraṇaṃ tvāham āgatā#I am frightened of those powerful ones and have sought refuge with you.$yamasya bhavanaṃ deva na gaccheyaṃ surottama#O god! O supreme among gods! I will not go to Yamas abode.$prasādaye tvā varada mūrdhnodagranakhena ca#O granter of boons! I seek your favours, with my head and my fierce nails.$etad icchāmy ahaṃ kāmaṃ tvatto lokapitāmaha#O grandfather of the worlds! This is the desire that I wish you to satisfy.$iccheyaṃ tvatprasādād vai tapas taptuṃ prajeśvara#O lord of subjects! Through your favours, I wish to torment myself through austerities.$pradiśemaṃ varaṃ deva tvaṃ mahyaṃ bhagavan prabho#O lord! O god! O illustrious one! O lord! Grant me this boon.$tvayā hy uktā gamiṣyāmi dhenukāśramam uttamam#Commanded by you I shall now repair to the excellent hermitage of Dhenuka.$tatra tapsye tapas tīvraṃ tavaivārādhane ratā#Engaged in worshipping you, I will torment myself through fierce austerities there.$na hi śakṣyāmi deveśa prāṇān prāṇabhṛtāṃ priyān#O lord of the gods! I will no longer be able to bear the breath of life that is so dear to all living beings.$hartuṃ vilapamānānām adharmād abhirakṣa mām#I am lamenting that I should be abducted. Save me from adharma.$mṛtyo saṃkalpitāsi tvaṃ prajāsaṃhārahetunā#O Death! You have been created for the sake of destroying subjects.$gaccha saṃhara sarvās tvaṃ prajā mā te vicāraṇā#Go and destroy all the subjects. Do not think about it.$bhavitā tv etad evaṃ hi naitaj jātv anyathā bhavet#This will certainly happen. It can never be otherwise.$bhavatv aninditā loke kuruṣva vacanaṃ mama#Let them be unblemished in this world. Act in accordance with my words.$evam uktābhavadbhītā prāñjalir bhagavanmukhī#Thus addressed, she was frightened. Her hands joined in salutation and she lowered her face towards the illustrious one.$ |
sarvasyāyamrāgānuviddhaścetanācetanasādhanādhīnaḥsukhānubhavaititatrāstirāgajaḥkarmāśayaḥanuvyadh viṣayasukhamcāvidyāityuktam yālaulyādanupaśāntistadduhkham kasmātyatobhogābhyāsamanuvivardhanterāgāḥkauśalānicaindriyāṇāmiti tasmādanupāyaḥsukhasyabhogābhyāsaiti eṣāpariṇāmaduhkhatānāmapratikūlāsukhāvasthāyāmapiyoginamevakliśnāti athakātāpaduhkhatā sarvasyadvesānuviddhaścetanācetanasādhanādhīnastāpānubhavaititatrāstidveṣajaḥkarmāśayaḥ kāpunaḥsaṃskāraduhkhatā anupātaanuplu guṇavṛttivirodhāccaduhkhamevasarvamvivekinaḥ$All sentient beings who are impassioned by attachment experience pleasure when their mind is guided by insentient means. In this case, the intention to act arises from attachment. We have said that sensual pleasure is ignorance. When there is no peace because of laziness, that is suffering. Why do you say that greed and other faculties of the senses grow when they are used to indulge in pleasure? Therefore, it is inappropriate to pursue pleasure by repeatedly making use of sensual pleasures. This transformation is opposed to suffering, and even in a state of happiness it only defiles the one who has made the effort. The one who has been injured and the one who has caused the death of a relative. In all sentient beings, animosity is produced by hatred; animosity is dependent on insentient things and experiences pain. Among them there exists the latent tendency to action born of hatred. Mental suffering is the suffering caused by conditioned phenomena. Non-appropriation and non-adulteration. And because it opposes the functioning of the Attributes, all is indeed painful for a man of discernment. | sarvasyāyamrāgānuviddhaścetanācetanasādhanādhīnaḥsukhānubhavaititatrāstirāgajaḥkarmāśayaḥanuvyadh#All sentient beings who are impassioned by attachment experience pleasure when their mind is guided by insentient means. In this case, the intention to act arises from attachment.$viṣayasukhamcāvidyāityuktam#We have said that sensual pleasure is ignorance.$yālaulyādanupaśāntistadduhkham#When there is no peace because of laziness, that is suffering.$kasmātyatobhogābhyāsamanuvivardhanterāgāḥkauśalānicaindriyāṇāmiti#Why do you say that greed and other faculties of the senses grow when they are used to indulge in pleasure?$tasmādanupāyaḥsukhasyabhogābhyāsaiti#Therefore, it is inappropriate to pursue pleasure by repeatedly making use of sensual pleasures.$eṣāpariṇāmaduhkhatānāmapratikūlāsukhāvasthāyāmapiyoginamevakliśnāti#This transformation is opposed to suffering, and even in a state of happiness it only defiles the one who has made the effort.$athakātāpaduhkhatā#The one who has been injured and the one who has caused the death of a relative.$sarvasyadvesānuviddhaścetanācetanasādhanādhīnastāpānubhavaititatrāstidveṣajaḥkarmāśayaḥ#In all sentient beings, animosity is produced by hatred; animosity is dependent on insentient things and experiences pain. Among them there exists the latent tendency to action born of hatred.$kāpunaḥsaṃskāraduhkhatā#Mental suffering is the suffering caused by conditioned phenomena.$anupātaanuplu#Non-appropriation and non-adulteration.$guṇavṛttivirodhāccaduhkhamevasarvamvivekinaḥ#And because it opposes the functioning of the Attributes, all is indeed painful for a man of discernment.$ |
kurvan śaśāsāvanimaṇḍalaṃ yaśaḥ sphītaṃ nidhāyāruruhe paraṃ padam tad ādirājasya yaśo vijṛmbhitaṃ guṇair aśeṣair guṇavatsabhājitam kṣattā mahābhāgavataḥ sadaspate kauṣāraviṃ prāha gṛṇantam arcayan so bhiṣiktaḥ pṛthur viprair labdhāśeṣasurārhaṇaḥ bibhrat sa vaiṣṇavaṃ tejo bāhvor yābhyāṃ dudoha gām ko nv asya kīrtiṃ na śṛṇoty abhijño yadvikramocchiṣṭam aśeṣabhūpāḥ lokāḥ sapālā upajīvanti kāmam adyāpi tan me vada karma śuddham gaṅgāyamunayor nadyor antarā kṣetram āvasan ārabdhān eva bubhuje bhogān puṇyajihāsayā sarvatrāskhalitādeśaḥ saptadvīpaikadaṇḍadhṛk$He ruled the earth as a circle, establishing his great and abundant fame, and so he ascended to the highest place. The fame of the first king spread everywhere and he was honoured by those who possessed all the qualities. O illustrious one! O presiding priest of the assembly! The kshatta worshipped and praised Kousharas son and spoke to him. Pṛthu was consecrated by the brāhmaṇas, and received all respectful offerings from the gods. He bears the energy of Vishnu in his two arms and with these, he milked the earth. :l.lHORSCH 1971: 136 ff.24 Who is there who does not hear about his great deeds, the legacy of all the kings having exhibited valour? O lord of the earth! I wish to hear about him. Having been thus addressed by the one with dharma in his soul, Vasava replied, O son! Listen to me. The worlds and their guardians still depend on you for their sustenance. Tell me what those pure deeds are. He lived in a field that was between the rivers Ganga and Yamuna. In a desire to perform auspicious deeds, he enjoyed all the objects of pleasure that had been obtained. cause and the means for overcoming it are expressed in the four Noble Truths. 733 The details of the path to liberation aside, their contentscame to be articulated in the form of two invariable principles: 1. the His commands are infallible everywhere. He holds sway over the seven continents as a single monarch. | kurvan śaśāsāvanimaṇḍalaṃ yaśaḥ sphītaṃ nidhāyāruruhe paraṃ padam#He ruled the earth as a circle, establishing his great and abundant fame, and so he ascended to the highest place.$tad ādirājasya yaśo vijṛmbhitaṃ guṇair aśeṣair guṇavatsabhājitam#The fame of the first king spread everywhere and he was honoured by those who possessed all the qualities.$kṣattā mahābhāgavataḥ sadaspate kauṣāraviṃ prāha gṛṇantam arcayan#O illustrious one! O presiding priest of the assembly! The kshatta worshipped and praised Kousharas son and spoke to him.$so bhiṣiktaḥ pṛthur viprair labdhāśeṣasurārhaṇaḥ#Pṛthu was consecrated by the brāhmaṇas, and received all respectful offerings from the gods.$bibhrat sa vaiṣṇavaṃ tejo bāhvor yābhyāṃ dudoha gām#He bears the energy of Vishnu in his two arms and with these, he milked the earth.$ko nv asya kīrtiṃ na śṛṇoty abhijño yadvikramocchiṣṭam aśeṣabhūpāḥ#Who is there who does not hear about his great deeds, the legacy of all the kings having exhibited valour? O lord of the earth! I wish to hear about him. Having been thus addressed by the one with dharma in his soul, Vasava replied, O son! Listen to me.$lokāḥ sapālā upajīvanti kāmam adyāpi tan me vada karma śuddham#The worlds and their guardians still depend on you for their sustenance. Tell me what those pure deeds are.$gaṅgāyamunayor nadyor antarā kṣetram āvasan#He lived in a field that was between the rivers Ganga and Yamuna.$ārabdhān eva bubhuje bhogān puṇyajihāsayā#In a desire to perform auspicious deeds, he enjoyed all the objects of pleasure that had been obtained.$sarvatrāskhalitādeśaḥ saptadvīpaikadaṇḍadhṛk#His commands are infallible everywhere. He holds sway over the seven continents as a single monarch.$ |
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