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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.$sarvatrāskhalitādeśaḥ saptadvīpaikadaṇḍadhṛk#His commands are infallible everywhere. He holds sway over the seven continents as a single monarch.$

pitānaṅgodayo kasmātpraviśyātra vyalokayat vāsasācchāditāṅgīṃ ca lajjayāvanatāṃ tataḥ papracchotsaṅgamāropya sa tāṃ rājātivatsalaḥ kimayaṃ putri puṃveṣaḥ kiṃ trapā cedṛśī vada mā kṛthā mayyaviśvāsaṃ baddhāḥ pāṇā hi me tvayi ityādibhiḥ priyālāpaistena mandīkṛtatrapā pitrā śanaistaṃ vṛttāntaṃ kṛtsnaṃ tasmai śaśaṃsa sā tataḥ so syā pitā rājā tadamānuṣagocaram indrajālamivāvaitya yayau kartavyasaṃśayam gatvaiva tac ca papraccha suprītaṃ siddhayoginam mahāvratadharaṃ brahmasomaṃ nāma svadeśajam sa vīkṣya praṇidhānena nṛpaṃ taṃ tāpaso bhyadhāt mālavātsatyamāninye gaṇaiḥ śrīdarśano nṛpaḥ gaṇeśvaraḥ prasanno hi tvatputryās tasya cobhayoḥ$It is quoted in Madanapārijāta (p.413), which notes that the rule pertains to the carrying of the dead body of a person belonging to the same caste as oneself;—in Parāśaramādhava (Ācāra, p.631), which deduces the same conclusions as Mitākṣarā, and adds that it refers to the dead of the Brāhmaṇa’s own caste; for those of different castes, the rule is laid down by Gautama, that the impurity is to be regulated according to the rules pertaining to that caste;—and in Smṛtitattva (II, p.293), which explains ‘bandhuvat’ to mean ‘through affection’, and deduces the same conclusions as Mitākṣarā, and adds that in the case of ‘relations’ if one carries the dead body only with a view to acquiring spiritual merit, the man remains impure for three days, even though he may not live in the house or take his food there.It is quoted in Aparārka (p. Her father, Anāndhodaya, saw her entering the palace and wondering what she was doing there. Her limbs were covered with a piece of cloth and she was overcome with shame. The extremely affectionate king made her sit on his lap and questioned her. My daughter, why are you in this guise of a man? Why do you feel ashamed to speak thus? Tell me. Do not distrust me. My life is tied to you. By these and other agreeable speeches she lessened her bashfulness. Her father slowly told her the whole story. Then the father will become the king, And he will know the domain of nonhuman beings. He hesitated about what he should do, like one who has been deluded by a magical illusion. He went to the delighted Siddha Yogin and asked him about it. He was born in his own country and was known by the name of Brahmasoma. He was great in his vows. The ascetic looked at the king in trance and said, O King, I have seen that you are a great ascetic who is devoted to your own welfare. The attendants truthfully brought King Śrīdarśana from Mālava. The lord of the Gaṇas is delighted with your daughter as well as with him.

pitānaṅgodayo kasmātpraviśyātra vyalokayat#Her father, Anāndhodaya, saw her entering the palace and wondering what she was doing there.$vāsasācchāditāṅgīṃ ca lajjayāvanatāṃ tataḥ#Her limbs were covered with a piece of cloth and she was overcome with shame.$papracchotsaṅgamāropya sa tāṃ rājātivatsalaḥ#The extremely affectionate king made her sit on his lap and questioned her.$kimayaṃ putri puṃveṣaḥ kiṃ trapā cedṛśī vada#My daughter, why are you in this guise of a man? Why do you feel ashamed to speak thus? Tell me.$mā kṛthā mayyaviśvāsaṃ baddhāḥ pāṇā hi me tvayi#Do not distrust me. My life is tied to you.$ityādibhiḥ priyālāpaistena mandīkṛtatrapā#By these and other agreeable speeches she lessened her bashfulness.$pitrā śanaistaṃ vṛttāntaṃ kṛtsnaṃ tasmai śaśaṃsa sā#Her father slowly told her the whole story.$tataḥ so syā pitā rājā tadamānuṣagocaram#Then the father will become the king, And he will know the domain of nonhuman beings.$indrajālamivāvaitya yayau kartavyasaṃśayam#He hesitated about what he should do, like one who has been deluded by a magical illusion.$gatvaiva tac ca papraccha suprītaṃ siddhayoginam#He went to the delighted Siddha Yogin and asked him about it.$mahāvratadharaṃ brahmasomaṃ nāma svadeśajam#He was born in his own country and was known by the name of Brahmasoma. He was great in his vows.$sa vīkṣya praṇidhānena nṛpaṃ taṃ tāpaso bhyadhāt#The ascetic looked at the king in trance and said, O King, I have seen that you are a great ascetic who is devoted to your own welfare.$mālavātsatyamāninye gaṇaiḥ śrīdarśano nṛpaḥ#The attendants truthfully brought King Śrīdarśana from Mālava.$gaṇeśvaraḥ prasanno hi tvatputryās tasya cobhayoḥ#The lord of the Gaṇas is delighted with your daughter as well as with him.$

narottamaṃ śīlaviśuddhadehaṃ śrīmanmahābodhimahaṃ namāmi śākyendravaṃśodbhavadivyadehaṃ tṛṣṇācchidaṃ mārabhidaṃ jineśam jñānāspadaṃ kleśabhidaṃ dineśaṃ śrīmanmahābodhimahaṃ namāmi samantabhadraṃ varalakṣaṇāṅgaṃ sattvārthasiddhiṃ sukṛtaiḥ praṇamyam śreyaskaraṃ sattvahitaikacittaṃ śrīmanmahābodhimahaṃ namāmi dharmodakaṃ yaḥ kṛpayotsasarja rāgāgnisandīpitapudgalānām sukhāya saṃbodhipayomucaṃ taṃ śrīmanmahābodhimahaṃ namāmi bhavābdhinistāraṇasetubhūtaṃ tathāgataṃ tattvavidaṃ nṛsiṃham trailokyanāthaṃ varabodhiratnaṃ śrīmanmahābodhimahaṃ namāmi$I bow to you, supreme among men, Whose body is pure in its conduct, And who possesses the splendor of great enlightenment. You have been born into the lineage of the Śākyas. Your divine body has cut off Māras craving. You are the Lord of Jinas. I pay homage to you, Lord of the day, who are the abode of pristine awareness, destroyer of disturbing emotions, and possessed of splendid great enlightenment. 2² C-vajram; A inserts syāt-lakşitam 5 A, C pañcasuśāśvataḥ; C paramă eta Samantabhadra, who bears the marks of excellence, Who accomplishes the aims of sentient beings, Should be revered by those with good deeds. I bow to you, the glorious great enlightenment, whose mind is exclusively devoted to the welfare of sentient beings and who brings about their salvation. Out of compassion he poured the water of Dharma To those who were afflicted by the fire of desire. I pay homage to that glorious great enlightenment, Which leads to the happiness of perfect enlightenment. He is the bridge that takes you across the ocean of existence. The Tathāgata, the knower of reality, The lion among men, I pay homage to the Lord of the Three Worlds, To the jewel of supreme enlightenment, To glorious great enlightenment.

narottamaṃ śīlaviśuddhadehaṃ śrīmanmahābodhimahaṃ namāmi#I bow to you, supreme among men, Whose body is pure in its conduct, And who possesses the splendor of great enlightenment.$śākyendravaṃśodbhavadivyadehaṃ tṛṣṇācchidaṃ mārabhidaṃ jineśam#You have been born into the lineage of the Śākyas. Your divine body has cut off Māras craving. You are the Lord of Jinas.$jñānāspadaṃ kleśabhidaṃ dineśaṃ śrīmanmahābodhimahaṃ namāmi#I pay homage to you, Lord of the day, who are the abode of pristine awareness, destroyer of disturbing emotions, and possessed of splendid great enlightenment.$samantabhadraṃ varalakṣaṇāṅgaṃ sattvārthasiddhiṃ sukṛtaiḥ praṇamyam#Samantabhadra, who bears the marks of excellence, Who accomplishes the aims of sentient beings, Should be revered by those with good deeds.$śreyaskaraṃ sattvahitaikacittaṃ śrīmanmahābodhimahaṃ namāmi#I bow to you, the glorious great enlightenment, whose mind is exclusively devoted to the welfare of sentient beings and who brings about their salvation.$dharmodakaṃ yaḥ kṛpayotsasarja rāgāgnisandīpitapudgalānām#Out of compassion he poured the water of Dharma To those who were afflicted by the fire of desire.$sukhāya saṃbodhipayomucaṃ taṃ śrīmanmahābodhimahaṃ namāmi#I pay homage to that glorious great enlightenment, Which leads to the happiness of perfect enlightenment.$bhavābdhinistāraṇasetubhūtaṃ tathāgataṃ tattvavidaṃ nṛsiṃham#He is the bridge that takes you across the ocean of existence. The Tathāgata, the knower of reality, The lion among men,$trailokyanāthaṃ varabodhiratnaṃ śrīmanmahābodhimahaṃ namāmi#I pay homage to the Lord of the Three Worlds, To the jewel of supreme enlightenment, To glorious great enlightenment.$

muktirna haribhaktānāṃ yujyate haridarśanāt vikalpasmṛtiyogatvāt tadyathā haridarśanāt nirvikalpāpi dhīrneṣṭā yogayuktasya muktaye nimittagrahaṇān mithyā kiṃ punaḥ parikalpitā rāgādisamudācārād brahmādīnāṃ kirātavat tattvacintāṃ nirākarṣyaḥ saṃdeho na hi kāraṇe tathyadharmopadeśena pratipattyāpi vā svayam dharmaguptirbhavantī syāt sā dvidhāpyeṣu duḥsthitā sarve ca sṛṣṭihetutvaṃ bruvate svātmanaḥ pṛthak kasyātra vacanaṃ bhūtamabhūtaṃ vā vikalpyatām tadekatvādadoṣaśced brahmāpi brahmahā katham ekatvapratiṣedhācca tadekatvamayuktimat thismuc$Salvation is not possible for the devotees of Viṣṇu on seeing Viṣṇu. 1 65, 234 1 fn. 1 1 8 8V O ceases spontaneously when a n arhat enters Because it is endowed with the discriminating faculty of mindfulness, as when one sees Viṣṇu. Though the intellect is non-discriminative still it does not lead to the emancipation of the person practising yoga. Since it apprehends the sign, it is false; then what about the imaginary? as in the case of Brahmā and others, it is through the manifestation of Love, Hatred and the rest; just as in the case of the Kirāta. The contemplation on the truth should be removed. Doubt does not arise in regard to the cause. N24.4Y51.764I.16 a1.16 bd. The Differentiation of Emptiness.[Sthiramati]I.16 cd By means of the teaching of the true dharma, or by oneself practising it, he attains that which is to be attained through meditation. When the protection of the Dharma occurs, It is badly placed in these two ways. Each of them separately states that he is the reason behind the creation. Whose words are reliable and whose ones are unreliable? Let us reflect on this. If, on the ground of Brahmā being one only, it is not a defect, then why should Brahmā also be regarded as the slayer of a Brāhmaṇa? And since unity has been refuted, its unity is irrational.

muktirna haribhaktānāṃ yujyate haridarśanāt#Salvation is not possible for the devotees of Viṣṇu on seeing Viṣṇu.$vikalpasmṛtiyogatvāt tadyathā haridarśanāt#Because it is endowed with the discriminating faculty of mindfulness, as when one sees Viṣṇu.$nirvikalpāpi dhīrneṣṭā yogayuktasya muktaye#Though the intellect is non-discriminative still it does not lead to the emancipation of the person practising yoga.$nimittagrahaṇān mithyā kiṃ punaḥ parikalpitā#Since it apprehends the sign, it is false; then what about the imaginary?$rāgādisamudācārād brahmādīnāṃ kirātavat#as in the case of Brahmā and others, it is through the manifestation of Love, Hatred and the rest; just as in the case of the Kirāta.$tattvacintāṃ nirākarṣyaḥ saṃdeho na hi kāraṇe#The contemplation on the truth should be removed. Doubt does not arise in regard to the cause.$tathyadharmopadeśena pratipattyāpi vā svayam#By means of the teaching of the true dharma, or by oneself practising it, he attains that which is to be attained through meditation.$dharmaguptirbhavantī syāt sā dvidhāpyeṣu duḥsthitā#When the protection of the Dharma occurs, It is badly placed in these two ways.$sarve ca sṛṣṭihetutvaṃ bruvate svātmanaḥ pṛthak#Each of them separately states that he is the reason behind the creation.$kasyātra vacanaṃ bhūtamabhūtaṃ vā vikalpyatām#Whose words are reliable and whose ones are unreliable? Let us reflect on this.$tadekatvādadoṣaśced brahmāpi brahmahā katham#If, on the ground of Brahmā being one only, it is not a defect, then why should Brahmā also be regarded as the slayer of a Brāhmaṇa?$ekatvapratiṣedhācca tadekatvamayuktimat thismuc#And since unity has been refuted, its unity is irrational.$

saṃvatsare pratiṣṭhāṃ samaskurvannimameva lokamayaṃ vai loko gārhapatyastasminnenam prājanayaṃstasya yaḥ pāpmā yaḥ śleṣmā yadulbaṃ yajjarāyu tadasyaitābhirapāghnaṃstadyadasyaitābhiḥ pāpmānaṃ nirṛtimapāghnaṃstasmādetā tathaivaitadyajamānaḥ ātmānamukhāyāṃ yonau reto bhūtaṃ siñcati yonirvā ukhā tasmā etāṃ saṃvatsare pratiṣṭhāṃ saṃskarotīmameva lokamayaṃ vai loko gārhapatyastasminnenam prajanayati tasya yaḥ pāpmā yaḥ śleṣmā yadulbaṃ yajjarāyu tadasyaitābhirapahanti tadyadasyaitābhiḥ pāpmānaṃ nirṛtimapahanti tasmādetā pādamātryo bhavanti adhaspadameva tatpāpmānaṃ nirṛtiṃ kurute lakṣaṇā bhavanti$They restored the foundation at the end of a year. The world is verily made up of this world []. of a concomitant property. But as a matter of fact, it is only a case of Sense-percep. The Gârhapatya fire is therein; they propagated him. Whatever evil there is in him, whatever phlegm, whatever membrane, whatever decrepitude, of that [] the Gârhapatya fire is Agni. By means of these they drove away his evil, his misfortune; and inasmuch as by means of them they drove away his evil, his misfortune, therefore they are these. And in like manner does the Sacrificer now, by means of that sacrificial food, pour out grains for his own uppermost libation. The fire-pan, or the womb, pours seed into the womb which is his own mouth. For him he prepares this resting-place in the course of a year; for the world is verily made up of this world. The Gârhapatya is in that : he thereby propagates him, whatever evil there is in it, whatever phlegm, whatever membrane, whatever decrepitude. By means of these he thereby repels his evil, his misfortune; and inasmuch as by means of them he repels his evil, his misfortune, therefore they are these. They are four inches long. verily he places the evil in its footstep and causes it to perish. There are marks [];

saṃvatsare pratiṣṭhāṃ samaskurvannimameva lokamayaṃ vai loko#They restored the foundation at the end of a year. The world is verily made up of this world [].$gārhapatyastasminnenam prājanayaṃstasya yaḥ pāpmā yaḥ śleṣmā yadulbaṃ yajjarāyu#The Gârhapatya fire is therein; they propagated him. Whatever evil there is in him, whatever phlegm, whatever membrane, whatever decrepitude, of that [] the Gârhapatya fire is Agni.$tadasyaitābhirapāghnaṃstadyadasyaitābhiḥ pāpmānaṃ nirṛtimapāghnaṃstasmādetā#By means of these they drove away his evil, his misfortune; and inasmuch as by means of them they drove away his evil, his misfortune, therefore they are these.$tathaivaitadyajamānaḥ#And in like manner does the Sacrificer now, by means of that sacrificial food, pour out grains for his own uppermost libation.$ātmānamukhāyāṃ yonau reto bhūtaṃ siñcati yonirvā ukhā#The fire-pan, or the womb, pours seed into the womb which is his own mouth.$tasmā etāṃ saṃvatsare pratiṣṭhāṃ saṃskarotīmameva lokamayaṃ vai loko#For him he prepares this resting-place in the course of a year; for the world is verily made up of this world.$gārhapatyastasminnenam prajanayati tasya yaḥ pāpmā yaḥ śleṣmā yadulbaṃ yajjarāyu#The Gârhapatya is in that : he thereby propagates him, whatever evil there is in it, whatever phlegm, whatever membrane, whatever decrepitude.$tadasyaitābhirapahanti tadyadasyaitābhiḥ pāpmānaṃ nirṛtimapahanti tasmādetā#By means of these he thereby repels his evil, his misfortune; and inasmuch as by means of them he repels his evil, his misfortune, therefore they are these.$pādamātryo bhavanti#They are four inches long.$adhaspadameva tatpāpmānaṃ nirṛtiṃ kurute lakṣaṇā bhavanti#verily he places the evil in its footstep and causes it to perish. There are marks [];$

hīnamadhyottamaṃ sthāpyaṃ bhikṣubhyo layanatrayaṃ vṛddhādyāgantukebhyastaduddiśeddaharakramāt śayanāsanamatyuccaṃ pratiṣiddhaṃ yaterhi tat madauddhatyakaraṃ yasmād lokāvadhyānakāraṇaṃ nṛtyagītavāditraviratiśikṣāpadaṃ bāhuvikṣepakaṃ nṛtyaṃ gītamuccaiḥ svareṇa ca vīṇāvaṃśamṛdaṃgādivāditraṃ na ca vādayet gandhamālyavilepanaviratiśikṣāpadaṃ candanādikagandhaṃ hi dhārayed vyādhito yatiḥ dattvā ca munaye pūrvaṃ bhiṣagādervacanena saḥ na tiṣṭhet prakaṭe deśe kṣālayitvā bahirvrajet anenaiva vidhānena dhārayet kusumasrajaṃ netraduḥkhaśiraḥśūlapūtanāgraharugvataḥ mālayā veṣṭayet śīrṣaṃ mekhalāṃ na ca laṃbayet$The three lower ones, the middling ones, and the highest ones should be reserved for monks. One should dedicate them to the old people and strangers in the order of youth. For an ascetic, it is forbidden to sit or lie down on a seat that is too high. It is the cause of pride and insolence because it brings about disrespect in the eyes of the people. A training rule of refraining from dancing, singing, and music, Dancing, singing and the playing of musical instruments with a loud voice can be heard by throwing ones arms around. One should not play the vīṇā, flute, Mṛdaṅga, or any other musical instrument. the training rule of refraining from sandal, garlands, and ointments, An ascetic who is sick Should use sandalwood and other fragrances. Having first given to the Sage at the request of the physician and others, He should not stand in an exposed place; having washed himself, he should go out. Following the same procedure, one should wear a garland made out of flowers. < 'egoity' (asmita), as opposed to 'ipseity' (ahantä), which is the experience of the true Self; note---> 'egoity' (asmitā), as opposed to 'ipseity' (ahantā), which is the experience of the true Self; note8520c8910< sampanno 'smi kṛśo 'smi snihyattāro 'smi modamāno 'smi/ prāṇimi śūnyo 'smīti hi şațsu padeşv---> sampanno 'smi kṛśo 'smi snihyattāro 'smi modamāno smi/ prāṇimi śūnyo ʼsmīti hi ṣaṭsu padeṣv8524,8525c8914,8915< lit., 'net-maker', as 'silkworm', rather than as 'spider', as do Barnett and Silburn. For, not Pain in the eyes, headache, pustules and a cutting pain in the extremities are the symptoms which usher in an attack of Hridroga. One should surround ones head with a garland, But the girdle should not be suspended.

hīnamadhyottamaṃ sthāpyaṃ bhikṣubhyo layanatrayaṃ#The three lower ones, the middling ones, and the highest ones should be reserved for monks.$vṛddhādyāgantukebhyastaduddiśeddaharakramāt#One should dedicate them to the old people and strangers in the order of youth.$śayanāsanamatyuccaṃ pratiṣiddhaṃ yaterhi tat#For an ascetic, it is forbidden to sit or lie down on a seat that is too high.$madauddhatyakaraṃ yasmād lokāvadhyānakāraṇaṃ#It is the cause of pride and insolence because it brings about disrespect in the eyes of the people.$nṛtyagītavāditraviratiśikṣāpadaṃ#A training rule of refraining from dancing, singing, and music,$bāhuvikṣepakaṃ nṛtyaṃ gītamuccaiḥ svareṇa ca#Dancing, singing and the playing of musical instruments with a loud voice can be heard by throwing ones arms around.$vīṇāvaṃśamṛdaṃgādivāditraṃ na ca vādayet#One should not play the vīṇā, flute, Mṛdaṅga, or any other musical instrument.$gandhamālyavilepanaviratiśikṣāpadaṃ#the training rule of refraining from sandal, garlands, and ointments,$candanādikagandhaṃ hi dhārayed vyādhito yatiḥ#An ascetic who is sick Should use sandalwood and other fragrances.$dattvā ca munaye pūrvaṃ bhiṣagādervacanena saḥ#Having first given to the Sage at the request of the physician and others,$na tiṣṭhet prakaṭe deśe kṣālayitvā bahirvrajet#He should not stand in an exposed place; having washed himself, he should go out.$anenaiva vidhānena dhārayet kusumasrajaṃ#Following the same procedure, one should wear a garland made out of flowers.$netraduḥkhaśiraḥśūlapūtanāgraharugvataḥ#Pain in the eyes, headache, pustules and a cutting pain in the extremities are the symptoms which usher in an attack of Hridroga.$mālayā veṣṭayet śīrṣaṃ mekhalāṃ na ca laṃbayet#One should surround ones head with a garland, But the girdle should not be suspended.$

svakarmaviṣayaṃ brūyuḥ sattvasthāḥ samadarśinaḥ nānārūpaṃ ca bhūtānāṃ kṛtānāṃ ca prapañcanam vedaśabdebhya evādau nirmame sa maheśvaraḥ ārṣāṇi caiva nāmāni yāśca deveṣu dṛṣṭayaḥ śarvaryante prasūtānāṃ punastebhyo dadhātyajaḥ iti śrībrahmāṇḍe mahāpurāṇe vāyuprokte pūrvabhāge dvitīye nuṣaṅgapāde mānasasṛṣṭivarṇanaṃ nāmāṣṭamo dhyāyaḥ rudraṃ dharmaṃ manaścaiva ruciṃ caivākṛtiṃ tathā pañca kartṝn hi sa tadā manasā vyasṛjatprabhuḥ ete mahābhujāḥ sarve prajānāṃ sthitihetavaḥ auṣadhīḥ pratisaṃdhatte rudraḥ kṣīṇaḥ punaḥ punaḥ prāptauṣadhiphalairdevaḥ samyagiṣṭaḥ phalārthibhiḥ tribhireva kapālaistu tryaṃbakairoṣadhīkṣaye ijyate munibhiryasmāttasmātttryaṃbaka ucyate$They are based on sattva and look on everything equally. They speak about the deeds that they have themselves performed. There are many different kinds of beings and the manifestations of what has been done. In the beginning, Maheshvara created it from the words of the Vedas. There are names of rishis and those who look towards the gods. At the end of the night, when they are consecrated, the he-goat restores them to them. Notes and commentary of Kishanrao Madhavarao Joglekar on this th canto is made available here in Mb pdf for further reading. Rudra, Dharma, the mind, Ruchi and Akriti. Using his mind, the lord then created the five agents. All these mighty-armed ones are the reasons behind the continued existence of subjects. 5. aṇḍas, tattvas, adhvans, bhuvanas (YR ad 4)Quoted in TÃV XI 8, MVT II 49 enumerates the four aṇḍas: pārthivamprākṛtam caiva māyīyam śāktyam eva ca / iti samkṣepataḥ proktam etadandacatuṣṭayam//. The word anda, lit., ‘egg' or 'envelope', connotes aform which is both impenetrable and constrictive. Underlined by TĀ VIII169-170 and XI 12b-14a, constriction is a main feature of the andas, in Rudra is repeatedly wasting and regenerating the herbs. Those who are in search of fruits obtain the herbs and fruits that have been indicated for the god. If the herbs have been destroyed, one should offer oblations of paddy on three potsherds to Tryambaka. It is called Tridaṃbaka because it is worshipped by the sages.

svakarmaviṣayaṃ brūyuḥ sattvasthāḥ samadarśinaḥ#They are based on sattva and look on everything equally. They speak about the deeds that they have themselves performed.$nānārūpaṃ ca bhūtānāṃ kṛtānāṃ ca prapañcanam#There are many different kinds of beings and the manifestations of what has been done.$vedaśabdebhya evādau nirmame sa maheśvaraḥ#In the beginning, Maheshvara created it from the words of the Vedas.$ārṣāṇi caiva nāmāni yāśca deveṣu dṛṣṭayaḥ#There are names of rishis and those who look towards the gods.$śarvaryante prasūtānāṃ punastebhyo dadhātyajaḥ#At the end of the night, when they are consecrated, the he-goat restores them to them.$iti śrībrahmāṇḍe mahāpurāṇe vāyuprokte pūrvabhāge dvitīye nuṣaṅgapāde mānasasṛṣṭivarṇanaṃ nāmāṣṭamo dhyāyaḥ#Notes and commentary of Kishanrao Madhavarao Joglekar on this th canto is made available here in Mb pdf for further reading.$rudraṃ dharmaṃ manaścaiva ruciṃ caivākṛtiṃ tathā#Rudra, Dharma, the mind, Ruchi and Akriti.$pañca kartṝn hi sa tadā manasā vyasṛjatprabhuḥ#Using his mind, the lord then created the five agents.$ete mahābhujāḥ sarve prajānāṃ sthitihetavaḥ#All these mighty-armed ones are the reasons behind the continued existence of subjects.$auṣadhīḥ pratisaṃdhatte rudraḥ kṣīṇaḥ punaḥ punaḥ#Rudra is repeatedly wasting and regenerating the herbs.$prāptauṣadhiphalairdevaḥ samyagiṣṭaḥ phalārthibhiḥ#Those who are in search of fruits obtain the herbs and fruits that have been indicated for the god.$tribhireva kapālaistu tryaṃbakairoṣadhīkṣaye#If the herbs have been destroyed, one should offer oblations of paddy on three potsherds to Tryambaka.$ijyate munibhiryasmāttasmātttryaṃbaka ucyate#It is called Tridaṃbaka because it is worshipped by the sages.$

tasya prajā amṛtāḥ saṃ vyayantu viśve devāso aditiḥ sajoṣāḥ psk dhātā rātiḥ savitedaṃ juṣantāṃ prajāpatir nidhipatir no agniḥ tvaṣṭā pūṣā prajayā saṃrarāṇo yajamānāya draviṇaṃ dadhātu psk dhātā prajānām uta rāya īśe dhātedaṃ viśvaṃ bhuvanaṃ jajāna saṃ dāśuṣe vahatu bhūri puṣṭā tasmai devāya haviṣā vidhema psk sāvīr hi deva prathamāya pitre varṣmāṇam asmai varimāṇam asmai athāsmabhyaṃ savitar vāryāṇi dvedve ā suvā bhūri paśvaḥ psk bhadrād adhi śreyaḥ prehi athemam asyā vara ā pṛthivyā āreśatruṃ kṛṇuhi sarvavīram psk damūnā devaḥ savitā vareṇyo dadhad ratnaṃ dakṣaṃ pitṛbhya āyūṃṣi pibāt somaṃ mamadad enam iṣṭe parijmā cid ramate asya dharmaṇi psk$Let his offspring be immortal. The All-gods, Aditi in her joy [], the all-knower, the creator, the destroyer of beings, the lord of creatures, the abode of the gods, the protector, the god of speech, the soul of all creatures, the life of all creatures, the great self-luminous one, the May Dhātar, Rāti, and Savitr rejoice in this. Prajāpati is our treasure-lord, Agni; Tvastr, Pusan, rejoicing in offspring. May they bestow wealth on the sacrificer. The creator of offspring, yea, the lord of riches. The creator created all this world. May she, rich in nourishment, bear to the giver. To that god let us offer an oblation. Savitr, O god, to the first father []. A height, a breadth for him [], a shallow abode for him; Then, O Savitr, may boons be given to us. The pressed Soma is twofold, cattle are plentiful. Go from good to better. This is the boon of this earth []. Make him a foe on every side, a hero in every way. The god Savitr is to be invoked on account of the dam which he wears. Giving jewels, strength and life to the Pitrs. Let him drink the Soma; he desires to have him rejoicing. His mind delights in the Dharma.

tasya prajā amṛtāḥ saṃ vyayantu#Let his offspring be immortal.$viśve devāso aditiḥ sajoṣāḥ psk#The All-gods, Aditi in her joy [], the all-knower, the creator, the destroyer of beings, the lord of creatures, the abode of the gods, the protector, the god of speech, the soul of all creatures, the life of all creatures, the great self-luminous one, the$dhātā rātiḥ savitedaṃ juṣantāṃ#May Dhātar, Rāti, and Savitr rejoice in this.$prajāpatir nidhipatir no agniḥ#Prajāpati is our treasure-lord, Agni;$tvaṣṭā pūṣā prajayā saṃrarāṇo#Tvastr, Pusan, rejoicing in offspring.$yajamānāya draviṇaṃ dadhātu psk#May they bestow wealth on the sacrificer.$dhātā prajānām uta rāya īśe#The creator of offspring, yea, the lord of riches.$dhātedaṃ viśvaṃ bhuvanaṃ jajāna#The creator created all this world.$saṃ dāśuṣe vahatu bhūri puṣṭā#May she, rich in nourishment, bear to the giver.$tasmai devāya haviṣā vidhema psk#To that god let us offer an oblation.$sāvīr hi deva prathamāya pitre#Savitr, O god, to the first father [].$varṣmāṇam asmai varimāṇam asmai#A height, a breadth for him [], a shallow abode for him;$athāsmabhyaṃ savitar vāryāṇi#Then, O Savitr, may boons be given to us.$dvedve ā suvā bhūri paśvaḥ psk#The pressed Soma is twofold, cattle are plentiful.$bhadrād adhi śreyaḥ prehi#Go from good to better.$athemam asyā vara ā pṛthivyā#This is the boon of this earth [].$āreśatruṃ kṛṇuhi sarvavīram psk#Make him a foe on every side, a hero in every way.$damūnā devaḥ savitā vareṇyo#The god Savitr is to be invoked on account of the dam which he wears.$dadhad ratnaṃ dakṣaṃ pitṛbhya āyūṃṣi#Giving jewels, strength and life to the Pitrs.$pibāt somaṃ mamadad enam iṣṭe#Let him drink the Soma; he desires to have him rejoicing.$parijmā cid ramate asya dharmaṇi psk#His mind delights in the Dharma.$

evaṃ saṃprārthite tena viśvabhūrbhagavān jinaḥ gaganagaṃjamālokya tamevaṃ punarabravīt asau lokeśvarastasmādbhavanānniścaran baleḥ tamo ndhakārabhūmyāṃ ca sattvān pātuṃ pragacchati tasya lokeśvarasyāyaṃ puṇyaraśmissamantataḥ avabhāsya jagallokamihāpi saṃprasāritaḥ tenadaṃ bhadranaimityaṃ kulaputra prajāyate tatra sattvān samuddhṛtya prāgacchet sa jagatprabhuḥ tadātra kulaputrastvaṃ trailokādhipatīśvaram tamāyātaṃ samālokya natvārādhaya sādaram gaganagaṃja ālokya taṃ munīmevamabravīt kathaṃ sa bhagavān yāti tatrāndhatamase bhuvi sūryacandramasoryatra prabhā na jñāyate kvacit tatrāpi prāṇinaḥ santi yānuddhartuṃ sa gacchati kathaṃ kimarthamālokya viharet kva jinātmajaḥ iti tenodite śāstā viśvabhūḥ sa munīśvaraḥ tatrāpi kulaputrāsti varado nāma sadguṇī$When he had prayed thus, the exalted Viśvabhū, the Conqueror, He looked at the elephant in the sky and again spoke these words. This is the lord of the world. He emerged from Balis residence. He goes to protect beings in the land of darkness and ignorance. This light ray from everywhere Is the merit of that lord of the world. Having illuminated the world, He will extend it here as well. That, noble sir, is how the prophecy turns out to be auspicious. The lord of the universe comes there and rescues beings. O son of a noble lineage! At that time, you will see the lord of the lords of the three worlds. When you see him coming, bow down and respectfully greet him. Gaganagaja looked at the sage and spoke to him. How did the Blessed One go there, to a land that was blind with darkness? The radiance of the sun and the moon was nowhere to be seen. There are living beings there that he sets out to rescue. What is the purpose of contemplating, And what is the place where the victor-child resides? When he had said this, the Teacher Viśvabhū, That eminent sage, There lives a virtuous son of good family, Varada by name.

evaṃ saṃprārthite tena viśvabhūrbhagavān jinaḥ#When he had prayed thus, the exalted Viśvabhū, the Conqueror,$gaganagaṃjamālokya tamevaṃ punarabravīt#He looked at the elephant in the sky and again spoke these words.$asau lokeśvarastasmādbhavanānniścaran baleḥ#This is the lord of the world. He emerged from Balis residence.$tamo ndhakārabhūmyāṃ ca sattvān pātuṃ pragacchati#He goes to protect beings in the land of darkness and ignorance.$tasya lokeśvarasyāyaṃ puṇyaraśmissamantataḥ#This light ray from everywhere Is the merit of that lord of the world.$avabhāsya jagallokamihāpi saṃprasāritaḥ#Having illuminated the world, He will extend it here as well.$tenadaṃ bhadranaimityaṃ kulaputra prajāyate#That, noble sir, is how the prophecy turns out to be auspicious.$tatra sattvān samuddhṛtya prāgacchet sa jagatprabhuḥ#The lord of the universe comes there and rescues beings.$tadātra kulaputrastvaṃ trailokādhipatīśvaram#O son of a noble lineage! At that time, you will see the lord of the lords of the three worlds.$tamāyātaṃ samālokya natvārādhaya sādaram#When you see him coming, bow down and respectfully greet him.$gaganagaṃja ālokya taṃ munīmevamabravīt#Gaganagaja looked at the sage and spoke to him.$kathaṃ sa bhagavān yāti tatrāndhatamase bhuvi#How did the Blessed One go there, to a land that was blind with darkness?$sūryacandramasoryatra prabhā na jñāyate kvacit#The radiance of the sun and the moon was nowhere to be seen.$tatrāpi prāṇinaḥ santi yānuddhartuṃ sa gacchati#There are living beings there that he sets out to rescue.$kathaṃ kimarthamālokya viharet kva jinātmajaḥ#What is the purpose of contemplating, And what is the place where the victor-child resides?$iti tenodite śāstā viśvabhūḥ sa munīśvaraḥ#When he had said this, the Teacher Viśvabhū, That eminent sage,$tatrāpi kulaputrāsti varado nāma sadguṇī#There lives a virtuous son of good family, Varada by name.$

doṣāḥ prayāntu nāśaṃ ca guṇāḥ sthairyaṃ bhajantu vaḥ bahukṣīrayutā gāvo hṛṣṭapuṣṭā bhavantu vaḥ evaṃ śivamahāśāntim uccārya jagataḥ kramāt abhivardhya tataḥ śeṣam aiśvarīṃ sārvakāmikīm śivamālāṃ samādāya sadāsīparicārikaḥ phalair bhakṣaiś ca saṃyuktāṃ gṛhya pātrīṃ niveśayet pātrīṃ ca dhārayen mūrdhnā soṣṇīṣāṃ devaputrakaḥ alaṃkṛtaḥ śuklavāsā dhārmikaḥ satataṃ śuciḥ tataś ca tāṃ samutkṣipya pāṇinā dhārayed budhaḥ prabrūyād aparaś cātra śivadharmasya bhājakaḥ toyaṃ yathā ghaṭīsaṃstham ajasraṃ kṣarate tathā kṣarate sarvalokānāṃ tadvad āyur aharniśam yadā sarvaṃ parityajya gantavyam avaśair dhruvam$Let the faults be destroyed and let the qualities be firmly established. Let the cows yield a lot of milk. Let them be cheerful and well fed. After having thus recited the great peace of Śiva for the universe in order, the preceptor should be made to recite the mantras consisting of obeisance to lord Śiva and obeisance to Viṣṇu. He should then recite the mantras consisting of obeisance to Viṣṇu After having done the augmentation of the residual one belonging to Īśvara and capable of fulfilling all desires, should be worshipped. I took up a garland of Śiva flowers and always engaged in serving the Bodhisattva. rab tu phye ba yin pa 'i phyir ro I Iut EEIlJJ� � El t!:'rii0l: 1§]�j!f El ti§)t� El ti, 1DJJ;J i0l:, EE Jlt El ti 1F�IlJJ � 1F-t)])t� El ritiZPJT1ii0l:,The Perfect Nature (*parini$panna/:z svabhava1:z) is devoid of own-being only in terms of lack-of-own­being as the ultimate reality (*paramarthani/:zsvabhavata). Why? Because this Nature is both the The vessel should be filled with fruits and eatables. . The deity should hold The vessel with the uṣṇīṣa on its head. para-damanim Nyāya-mañjarīṁ rucirām /Prasavitre prabhavitreVidyā-tarave namo gurave //The very name 'Nyāya-mañjari' has tempted the pandit tomake a hasty conjecture. He has forgotten to take the date ofNyâya-suci-nibandha into consideration. The working of thedate in this work is very ambiguous. We shall discuss the dateof Văcaspati afterwards. The same pandit, in the Nyaya-mañjari He was adorned in white garments. He was always pure and devoted to dharma. A learned person will then pick it up and hold it in his hand. Another person may expound it and thereby become a partaker of Śiva-dharma. The water in a pot always flows out in this way. Like that, the lifespan of all the worlds decays day and night. There is no doubt that one must certainly renounce everything and go there, helplessly.

doṣāḥ prayāntu nāśaṃ ca guṇāḥ sthairyaṃ bhajantu vaḥ#Let the faults be destroyed and let the qualities be firmly established.$bahukṣīrayutā gāvo hṛṣṭapuṣṭā bhavantu vaḥ#Let the cows yield a lot of milk. Let them be cheerful and well fed.$evaṃ śivamahāśāntim uccārya jagataḥ kramāt#After having thus recited the great peace of Śiva for the universe in order, the preceptor should be made to recite the mantras consisting of obeisance to lord Śiva and obeisance to Viṣṇu. He should then recite the mantras consisting of obeisance to Viṣṇu$abhivardhya tataḥ śeṣam aiśvarīṃ sārvakāmikīm#After having done the augmentation of the residual one belonging to Īśvara and capable of fulfilling all desires, should be worshipped.$śivamālāṃ samādāya sadāsīparicārikaḥ#I took up a garland of Śiva flowers and always engaged in serving the Bodhisattva.$phalair bhakṣaiś ca saṃyuktāṃ gṛhya pātrīṃ niveśayet#The vessel should be filled with fruits and eatables.$pātrīṃ ca dhārayen mūrdhnā soṣṇīṣāṃ devaputrakaḥ#. The deity should hold The vessel with the uṣṇīṣa on its head.$alaṃkṛtaḥ śuklavāsā dhārmikaḥ satataṃ śuciḥ#He was adorned in white garments. He was always pure and devoted to dharma.$tataś ca tāṃ samutkṣipya pāṇinā dhārayed budhaḥ#A learned person will then pick it up and hold it in his hand.$prabrūyād aparaś cātra śivadharmasya bhājakaḥ#Another person may expound it and thereby become a partaker of Śiva-dharma.$toyaṃ yathā ghaṭīsaṃstham ajasraṃ kṣarate tathā#The water in a pot always flows out in this way.$kṣarate sarvalokānāṃ tadvad āyur aharniśam#Like that, the lifespan of all the worlds decays day and night.$yadā sarvaṃ parityajya gantavyam avaśair dhruvam#There is no doubt that one must certainly renounce everything and go there, helplessly.$

samaḥ samānottamamadhyamādhamaḥ sukhe ca duḥkhe ca jitendriyāśayaḥ mayopakḷptākhilalokasaṃyuto vidhatsva vīrākhilalokarakṣaṇam śreyaḥ prajāpālanam eva rājño yat sāmparāye sukṛtāt ṣaṣṭham aṃśam hartānyathā hṛtapuṇyaḥ prajānām arakṣitā karahāro gham atti evaṃ dvijāgryānumatānuvṛtta dharmapradhāno nyatamo vitāsyāḥ hrasvena kālena gṛhopayātān draṣṭāsi siddhān anuraktalokaḥ varaṃ ca mat kañcana mānavendra vṛṇīṣva te haṃ guṇaśīlayantritaḥ nāhaṃ makhair vai sulabhas tapobhir yogena vā yat samacittavartī sa itthaṃ lokaguruṇā viṣvaksenena viśvajit anuśāsita ādeśaṃ śirasā jagṛhe hareḥ$He will be equal, superior, average, and inferior. In joy and in grief, he will control the inclinations of his senses. You have been assigned by me to all the worlds. O brave one! For the protection of all the worlds, take care of this. It is better for the king to protect his subjects than to have a sixth share in the rewards of good deeds in the next world. The robber, otherwise deprived of his merit, a tax-collector who does not protect his subjects, eats up the household. Similarly, a person who has acted in accordance with the Dharma approved by eminent Brāhmaṇas should be regarded as the foremost of all persons conversant with the Vratas. In a short time, you will see those who have obtained success return home. The people will be devoted to you. O lord of men, choose any boon from me. I am restrained by my qualities and discipline. It is not easy to attain Me by performing sacrifices or austerities or by mystic yoga, for I am always fixed in the Supreme Personality of Godhead as the Supersoul within everyones heart. then destroyed and is immediately replaced by a hellish intermediate being ...120. The Lotsava and Paramārtha omit the grammatical explanation which is partially translatedby Hsüan-tsang. Dhātupāṭha, i.615, arva hiṁsāyām. śakandhu, vi. 1.94. explanation of the precept, for monks and nuns, not to injure p 1 a n t s , accordingto which plants should not be destroyed because they are the a b o d e ofa n i m a I S like insects (5 I 1 .2).IwIt is also"clear from the prohibition to throwremnants of food, especially indigestible or dangerous ones, into water containing (i.e. Thus addressed by Vishvaksena, the preceptor of the worlds, that conqueror of the universe spoke these words to his charioteer. Being instructed, he accepted the order of Viṣṇu with his head.

samaḥ samānottamamadhyamādhamaḥ sukhe ca duḥkhe ca jitendriyāśayaḥ#He will be equal, superior, average, and inferior. In joy and in grief, he will control the inclinations of his senses.$mayopakḷptākhilalokasaṃyuto vidhatsva vīrākhilalokarakṣaṇam#You have been assigned by me to all the worlds. O brave one! For the protection of all the worlds, take care of this.$śreyaḥ prajāpālanam eva rājño yat sāmparāye sukṛtāt ṣaṣṭham aṃśam#It is better for the king to protect his subjects than to have a sixth share in the rewards of good deeds in the next world.$hartānyathā hṛtapuṇyaḥ prajānām arakṣitā karahāro gham atti#The robber, otherwise deprived of his merit, a tax-collector who does not protect his subjects, eats up the household.$evaṃ dvijāgryānumatānuvṛtta dharmapradhāno nyatamo vitāsyāḥ#Similarly, a person who has acted in accordance with the Dharma approved by eminent Brāhmaṇas should be regarded as the foremost of all persons conversant with the Vratas.$hrasvena kālena gṛhopayātān draṣṭāsi siddhān anuraktalokaḥ#In a short time, you will see those who have obtained success return home. The people will be devoted to you.$varaṃ ca mat kañcana mānavendra vṛṇīṣva te haṃ guṇaśīlayantritaḥ#O lord of men, choose any boon from me. I am restrained by my qualities and discipline.$nāhaṃ makhair vai sulabhas tapobhir yogena vā yat samacittavartī#It is not easy to attain Me by performing sacrifices or austerities or by mystic yoga, for I am always fixed in the Supreme Personality of Godhead as the Supersoul within everyones heart.$sa itthaṃ lokaguruṇā viṣvaksenena viśvajit#Thus addressed by Vishvaksena, the preceptor of the worlds, that conqueror of the universe spoke these words to his charioteer.$anuśāsita ādeśaṃ śirasā jagṛhe hareḥ#Being instructed, he accepted the order of Viṣṇu with his head.$

tatas tīvradhyānābhāvāt pāpam eva tatra pratiphalitam iti bhāvaḥ tatosuratulyasvabhāvair api tasmin svamokṣārthaṃ vairabhāvānuṣṭhānasāhasaṃ na kartavyam ity abhipretam ataeva ye vai bhagavatā proktāḥ bhp ity āder apy ativyāptir vyāhanyate anabhipretatvenāproktatvāt yasmād evaṃ tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet bhp iti$There is no dhyāna superior to it, for dhyāna is not very intense: hence one cannot say that dhyāna is more or less intense in comparison with the absorption of the sphere of the First Dhyāṇa. the sense being that it is sin alone that becomes the ripened effect in such cases. Though their natures are like those of the gods, they have not been able to conquer them in a battle. Prajāpati, 158, 285prajñā, Wisdom, 181 For the purpose of saving oneself from such a danger, one should not take the risk of taking up hostile feelings towards him. imaginativetheis,mentalo w n i mpermanence, What is meant to be spoken of;this refers to what is directly expressed by the term what is meant to be spoken of, and not to that which is directly expressed by it. TRANSLATIONin the manner of a device consisting of jars forming a water-wheel [thatdescend into and emerge from a well].949I, myself (aham eva), here signifies the 'god' who is the 'I' of all liv-ing beings; such awareness of one's own Self, the essence of which isthe marvel of supreme ipseity, the sound that is never sounded (anāhatonādātmā), is the god who is nothing but the incontrovertable Self of everybeing, and who thus appears (sphurati) as engaged in play. ⁹50 It is for this reason that we have such assertions as Those that have been spoken of by the Blessed Lord, etc., etc. (Bṛhadā. Upa. Iv. iv. 397. Kṣayajñāna and anutpādajñāna are not dṛșți (vii.1); thus the volition of this person is notaccompanied by samyagdrti. There is no ripa in the absorptions of Arūpyadhātu, and, as aconsequence, so too the precepts with the seven good bodily and vocal paths.398. Hsüan-tsang clearly distinguishes the three cases: "When one undertakes the Bhikṣu precepts The excess of invariable concomitance becomes annulled by the omission of what is desired to be spoken of. Because it is so, i. e. because they have not acquired the Fruit of Conversion; that is, because they have not attained the Fruit of Conversion. Hence, one should fix his mind in Kṛṣṇa by some means or other' (Bṛhadā. Upa. Iii. Iv. iv. Therefore, one should fix his mind in Kṛṣṇa by some means or other', thus says the Brāhmaṇa-writer.

tatas tīvradhyānābhāvāt#There is no dhyāna superior to it, for dhyāna is not very intense: hence one cannot say that dhyāna is more or less intense in comparison with the absorption of the sphere of the First Dhyāṇa.$pāpam eva tatra pratiphalitam iti bhāvaḥ#the sense being that it is sin alone that becomes the ripened effect in such cases.$tatosuratulyasvabhāvair api#Though their natures are like those of the gods, they have not been able to conquer them in a battle.$tasmin svamokṣārthaṃ vairabhāvānuṣṭhānasāhasaṃ na kartavyam ity#For the purpose of saving oneself from such a danger, one should not take the risk of taking up hostile feelings towards him.$abhipretam#What is meant to be spoken of;this refers to what is directly expressed by the term what is meant to be spoken of, and not to that which is directly expressed by it.$ataeva ye vai bhagavatā proktāḥ bhp ity āder apy#It is for this reason that we have such assertions as Those that have been spoken of by the Blessed Lord, etc., etc. (Bṛhadā. Upa. Iv. iv.$ativyāptir vyāhanyate anabhipretatvenāproktatvāt#The excess of invariable concomitance becomes annulled by the omission of what is desired to be spoken of.$yasmād evaṃ#Because it is so, i. e. because they have not acquired the Fruit of Conversion; that is, because they have not attained the Fruit of Conversion.$tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet bhp iti#Hence, one should fix his mind in Kṛṣṇa by some means or other' (Bṛhadā. Upa. Iii. Iv. iv. Therefore, one should fix his mind in Kṛṣṇa by some means or other', thus says the Brāhmaṇa-writer.$

aśmagarbhamayāṇi phalāni keṣāṃcid ānanda vṛkṣāṇāṃ rūpyamayāni mūlāni vaiḍūryamayāḥ skandhāḥ sphaṭikamayā viṭapā musāragalvamayāḥ śākhā lohitamuktāmayāni pattrāṇy aśmagarbhamayāṇi puṣpāṇi suvarṇamayāni phalāni keṣāṃcid ānanda vṛkṣāṇāṃ vaiḍūryamayāni mūlāni sphaṭikamayāḥ skandhā musāragalvamayā viṭapā śākhā aśmagarbhamayāṇi pattrāṇi suvarṇamayāni puṣpāṇi raupyamayāni phalāni keṣāṃcid ānanda vṛkṣāṇāṃ sphaṭikamayāni mūlāni musāragalvamayāḥ skandhā$Fruit made of stonei. e., such grains as have been left in the granary by some one else, or that have been left in the granary by some one else;fruitwhich has been left in the granary by some one else, or which has been left in the granary by some one else. Ānanda, some of the trees are made of silver. its roots are of beryl, and its trunk is of white coral; made of crystal, the branches are made of white coral and ruby; The feathers are made of blood and pearls. flowers of aśmagarbha; The fruits of some are made of gold. The roots of the trees of joy are made of beryl. made of crystal, The trunks are made of white coral, while the branches are of ruby. Its branches were made of stone and its leaves were made out of crystal. flowers made of gold, Fruits made of silver;i. e., such fruits as are not made of gold, nor of copper, nor of bell-metal or of bell-metal. some Ānanda-trees, The roots are made of crystal. 578, as mentioning things that should not be looked at;—in Smṛtitattva (p.162), which adds that the prohibition of looking at the eclipsed sun is not applicable to that seeing of the eclipse which has been clearly enjoined as conducive to great merit;—in Vidhānapārijāta (II, p.476);—in Puruṣārthacintāmaṇi (p. The trunks are made of bell-metal and shell.

aśmagarbhamayāṇi phalāni#Fruit made of stonei. e., such grains as have been left in the granary by some one else, or that have been left in the granary by some one else;fruitwhich has been left in the granary by some one else, or which has been left in the granary by some one else.$keṣāṃcid ānanda vṛkṣāṇāṃ rūpyamayāni#Ānanda, some of the trees are made of silver.$mūlāni vaiḍūryamayāḥ skandhāḥ#its roots are of beryl, and its trunk is of white coral;$sphaṭikamayā#made of crystal,$viṭapā musāragalvamayāḥ śākhā#the branches are made of white coral and ruby;$lohitamuktāmayāni pattrāṇy#The feathers are made of blood and pearls.$aśmagarbhamayāṇi puṣpāṇi#flowers of aśmagarbha;$suvarṇamayāni phalāni keṣāṃcid#The fruits of some are made of gold.$ānanda vṛkṣāṇāṃ vaiḍūryamayāni mūlāni#The roots of the trees of joy are made of beryl.$sphaṭikamayāḥ#made of crystal,$skandhā musāragalvamayā viṭapā#The trunks are made of white coral, while the branches are of ruby.$śākhā aśmagarbhamayāṇi pattrāṇi#Its branches were made of stone and its leaves were made out of crystal.$suvarṇamayāni puṣpāṇi#flowers made of gold,$raupyamayāni phalāni#Fruits made of silver;i. e., such fruits as are not made of gold, nor of copper, nor of bell-metal or of bell-metal.$keṣāṃcid ānanda vṛkṣāṇāṃ#some Ānanda-trees,$sphaṭikamayāni mūlāni#The roots are made of crystal.$musāragalvamayāḥ skandhā#The trunks are made of bell-metal and shell.$

aprakāśā svaprakāśāddharmādeti prakāśatām prakāśe khalu viśrāntiṃ viśvaṃ śrayati cettataḥ nānyā kācidapekṣāsya kṛtakṛtyasya sarvataḥ yathā ca śivanāthena svātantryādbhāsyate bhidā nīlādivattathaivāyaṃ vedyatā dharma ucyate evaṃ siddhaṃ hi vedyatvaṃ bhāvadharmostu kā ghṛṇā idaṃ tu cintyaṃ sakalaparyantoktapramātṛbhiḥ vedyatvamekarūpaṃ syāccāturdaśyamataḥ kutaḥ ucyate paripūrṇaṃ cedbhāvīyaṃ rūpamucyate tadvibhurbhairavo devo bhagavāneva bhaṇyate atha tannijamāhātmyakalpitoṃśāṃśikākramaḥ$Because it is self-illuminated, the Dharma is not illuminated. That is why it is said to be illuminated. It is because of its own illumination that the Dharma is described as not illuminated. The universe rests in the illumination. If it resorts to that, everything will be destroyed. Having accomplished his objective in every way, he did not need anything else. [becomes] Śiva himself, without further obstacle. 1361 As it has beenstated in the Śrīkula: 1362-1355Or 'marvelously variegated', ‘variable'.1356 The question of variable grace has been taken up in kā. 9. From here, through kā. 102,YR develops kā. 9 elaborately, emphasizing its esoteric dimension.1357 Viz., merely on the strength of the preceptor's teachings.1358 eva siva śiva eva. Just as Siva, lord of the gods, independently manifests duality, This knowableness is said to be the dharma, just like the blue and so on. Thus it is established that cognition is of the nature of an entity; but what compassion can there be for a property and a non-entity? This point should be discussed in detail by all the knowers of the subject-matter of the Vedas up to the end. The knowableness would be uniform. How can there be a fourteenth one? The author replies: If it is complete, it is termed ābhāvyakārūpa. :t:Etl5� t:fJi�� cP p1Z ll5l tti!J� o The lord Bhairava is said to be all-pervading. b-a Now is going to be elaborately discussed the mode of taking a part of the essence of Siva from within oneself as well as that of His own greatness in the form of creation, sustenance and dissolution by virtue of which there would be no possibility of any kind of manifestation of Him out of Himself.

aprakāśā svaprakāśāddharmādeti prakāśatām#Because it is self-illuminated, the Dharma is not illuminated. That is why it is said to be illuminated. It is because of its own illumination that the Dharma is described as not illuminated.$prakāśe khalu viśrāntiṃ viśvaṃ śrayati cettataḥ#The universe rests in the illumination. If it resorts to that, everything will be destroyed.$nānyā kācidapekṣāsya kṛtakṛtyasya sarvataḥ#Having accomplished his objective in every way, he did not need anything else.$yathā ca śivanāthena svātantryādbhāsyate bhidā#Just as Siva, lord of the gods, independently manifests duality,$nīlādivattathaivāyaṃ vedyatā dharma ucyate#This knowableness is said to be the dharma, just like the blue and so on.$evaṃ siddhaṃ hi vedyatvaṃ bhāvadharmostu kā ghṛṇā#Thus it is established that cognition is of the nature of an entity; but what compassion can there be for a property and a non-entity?$idaṃ tu cintyaṃ sakalaparyantoktapramātṛbhiḥ#This point should be discussed in detail by all the knowers of the subject-matter of the Vedas up to the end.$vedyatvamekarūpaṃ syāccāturdaśyamataḥ kutaḥ#The knowableness would be uniform. How can there be a fourteenth one?$ucyate paripūrṇaṃ cedbhāvīyaṃ rūpamucyate#The author replies: If it is complete, it is termed ābhāvyakārūpa.$tadvibhurbhairavo devo bhagavāneva bhaṇyate#The lord Bhairava is said to be all-pervading.$atha tannijamāhātmyakalpitoṃśāṃśikākramaḥ#b-a Now is going to be elaborately discussed the mode of taking a part of the essence of Siva from within oneself as well as that of His own greatness in the form of creation, sustenance and dissolution by virtue of which there would be no possibility of any kind of manifestation of Him out of Himself.$

pitryāmdiśamīkṣamāṇaḥ śatarcinaḥmādhyamāḥgṛtsamadaḥviśvāmitraḥjamadagniḥvāmadevaḥatriḥbharadvājaḥvasiṣṭhaḥpragāthāḥpavamānāḥkṣudrasūktamahāsūktāḥsumantuḥjaiminivaiśampāyanapailasūtrabhāṣyagārgyababhrubābhravyamaṇḍumāṇḍavyāḥgārgivācaknavīvaḍavāprātitheyīsulabhāmaitreyīkaholamkauṣītakimmahākauṣītakimsuyajñamśāṅkhāyanamāśvalāyanamaitareyammahāaitareyambhāradvājamjātūkarṇyampaiṅgyammahāpaiṅgyambāṣkalamgārgyamśakalyaśākalya māṇḍūkeyammahādamatramaudavāhimmahāaudavāhimsauyāmimśaunakimśāpapūṇimgatamimyecaanyeācāryāstesarvetṛpyantviti$us to eat? The problem is actually raised by Chiijin: If plants are sentient beings(which is implied for him in their having Buddha-Nature), then cutting them wouldcontrary to the usual Buddhist view'39 be an act of killing, i.e. badBut Chiijin discards this idea. As he points out, the view that plants are endowed withmind, i.e. that the sentient and the insentient are not different, belongs to the ultimatestandpoint of Tendai, and from this standpoint good and bad, or observing the preceptsand breaking them, are not different either.''' This would seem to mean that thetheory is irrelevant to the everyday practice of ordinary people and hence of little He shall look towards the direction of his fathers, with his face towards that of his grandfathers, with his face towards that of his great-grandfathers, with his face towards that of his great-grandfathers, with his face towards that of his great-grandfathers, with his face towards that of his great-gr Śatarcis, Madhyamās, Gṛtsamada, Viśvāmitra, Jamadagni, Vāmadeva, Atri, Bharadvāja, Vasiṣṭha, Pragāthās, Pavamānas, Kṣudrasūkta, Mahāsūkta, and Sumantu. Māņkūkeya, Mahādāmatra, Audāvāhim, Mahāudāvāhim, Saumyam, Śaunaka, Kimśāpa, and Pūṇimān: May all those other teachers be satisfied!

pitryāmdiśamīkṣamāṇaḥ#He shall look towards the direction of his fathers, with his face towards that of his grandfathers, with his face towards that of his great-grandfathers, with his face towards that of his great-grandfathers, with his face towards that of his great-grandfathers, with his face towards that of his great-gr$śatarcinaḥmādhyamāḥgṛtsamadaḥviśvāmitraḥjamadagniḥvāmadevaḥatriḥbharadvājaḥvasiṣṭhaḥpragāthāḥpavamānāḥkṣudrasūktamahāsūktāḥsumantuḥjaiminivaiśampāyanapailasūtrabhāṣyagārgyababhrubābhravyamaṇḍumāṇḍavyāḥgārgivācaknavīvaḍavāprātitheyīsulabhāmaitreyīkaholamkauṣītakimmahākauṣītakimsuyajñamśāṅkhāyanamāśvalāyanamaitareyammahāaitareyambhāradvājamjātūkarṇyampaiṅgyammahāpaiṅgyambāṣkalamgārgyamśakalyaśākalya#Śatarcis, Madhyamās, Gṛtsamada, Viśvāmitra, Jamadagni, Vāmadeva, Atri, Bharadvāja, Vasiṣṭha, Pragāthās, Pavamānas, Kṣudrasūkta, Mahāsūkta, and Sumantu.$māṇḍūkeyammahādamatramaudavāhimmahāaudavāhimsauyāmimśaunakimśāpapūṇimgatamimyecaanyeācāryāstesarvetṛpyantviti#Māņkūkeya, Mahādāmatra, Audāvāhim, Mahāudāvāhim, Saumyam, Śaunaka, Kimśāpa, and Pūṇimān: May all those other teachers be satisfied!$

sarvān duṣṭagaṇām jitvā saṃvṛtivratamācareḥ tataḥ kleśān vinirjitya saṃsāre ratiniḥspṛhaḥ dhyātvādioiśvarasaṃbuddhaṃ dhyānavrataṃ samācareḥ tataḥ saddharmaśāstrābdhāvavagāhya jagaddhite prajñāratnaṃ samāsādya mahāyānavrataṃ careḥ tataḥ samādhiguṇāpāyaṃ sarvasattvābhibodhanam saddharmasādhanaṃ ratnaṃ dhṛtvā kuryājjagaddhitam tataḥ śrīdhāraṇīdyāsiddhisādhanatatparaḥ sambodhipraṇidhiṃ dhṛtvā saṃcarethā jagaddhite tataḥ śrīguṇasaṃpanno bhadracaryāsamāhitaḥ sarvasattvān vaśe sthāpya dharmarājo balī bhaveḥ tato māragaṇān jitvā niḥkleśo vimalendriyaḥ arhansambodhimāsādya daśabhūmiśvaro bhaveḥ$Having conquered all the evil hordes, One should perform the vow of concealment. Then he overcomes the afflictions And is without desire for any delight in saṃsāra. Having meditated on the Completely Awakened One, the primordial ruler, One should practice the discipline of meditation. Thereafter, for the sake of the welfare of the world, I immersed myself in the ocean of the sacred Dharma and the sacred texts. Having attained the jewel of wisdom, practice the vow of the Mahāyāna. After that, there is the attainment of the qualities of samādhi, Which brings awareness to all beings. . Having obtained this treasure, which accomplishes the true Dharma, One will benefit beings. Then, intent on accomplishing the power of retention, For the welfare of the world, you should keep the aspiration to enlightenment. He possessed all the qualities of prosperity and was controlled and gentle in conduct. With all beings under your control, Become a powerful Dharma king. 7"""6 Then, having conquered the hosts of māras, Free from afflictions, and with unpolluted faculties, And become a sovereign of the ten bodhisattva levels. When you have attained arahathood and perfect awakening, You will become a sovereign of the ten bhūmis.

sarvān duṣṭagaṇām jitvā saṃvṛtivratamācareḥ#Having conquered all the evil hordes, One should perform the vow of concealment.$tataḥ kleśān vinirjitya saṃsāre ratiniḥspṛhaḥ#Then he overcomes the afflictions And is without desire for any delight in saṃsāra.$dhyātvādioiśvarasaṃbuddhaṃ dhyānavrataṃ samācareḥ#Having meditated on the Completely Awakened One, the primordial ruler, One should practice the discipline of meditation.$tataḥ saddharmaśāstrābdhāvavagāhya jagaddhite#Thereafter, for the sake of the welfare of the world, I immersed myself in the ocean of the sacred Dharma and the sacred texts.$prajñāratnaṃ samāsādya mahāyānavrataṃ careḥ#Having attained the jewel of wisdom, practice the vow of the Mahāyāna.$tataḥ samādhiguṇāpāyaṃ sarvasattvābhibodhanam#After that, there is the attainment of the qualities of samādhi, Which brings awareness to all beings.$saddharmasādhanaṃ ratnaṃ dhṛtvā kuryājjagaddhitam#. Having obtained this treasure, which accomplishes the true Dharma, One will benefit beings.$tataḥ śrīdhāraṇīdyāsiddhisādhanatatparaḥ#Then, intent on accomplishing the power of retention,$sambodhipraṇidhiṃ dhṛtvā saṃcarethā jagaddhite#For the welfare of the world, you should keep the aspiration to enlightenment.$tataḥ śrīguṇasaṃpanno bhadracaryāsamāhitaḥ#He possessed all the qualities of prosperity and was controlled and gentle in conduct.$sarvasattvān vaśe sthāpya dharmarājo balī bhaveḥ#With all beings under your control, Become a powerful Dharma king.$tato māragaṇān jitvā niḥkleśo vimalendriyaḥ#Then, having conquered the hosts of māras, Free from afflictions, and with unpolluted faculties,$arhansambodhimāsādya daśabhūmiśvaro bhaveḥ#And become a sovereign of the ten bodhisattva levels. When you have attained arahathood and perfect awakening, You will become a sovereign of the ten bhūmis.$

iṣadhyai asamāni viyanti na śākhāḥ pra yajñaḥ etu hetvaḥ na saptiḥ ut yacchadhvam samanasaḥ stṛṇīta ūrdhvā śocīṃṣi devayūni asthuḥ ā putrāsaḥ na mātaram$to the kindling-sticks [], to the grass, to the wood for straining, to the fire for straining, to the wind for straining, to the clouds for straining, to the waters for straining, to the atmosphere for straining, to the sky for straining, to the quarters for straining, to the rains for unequal [oneself]. Away with the wind. not Branches. traditional set of six vijiiiinas, one possibility was to solve the problem by subsumingiilayavijiiiina under all of them because it stores their S eeds . 21S Alternatively, one could take it217to be included in manoviji1iina ? 16 F inally, one could, as Vasubandhu does, simply declarethe traditional set of six vijiiiinas to be incomplete. To the obj ection that an express mentionof iilayaviji1iina is completely absent from the early canon, Vasubandhu replies that manywords of the Buddha have been lost, or that iilayavijiiiina was taught only implicitly.4 6 . My understanding of the expression iilayavijiiiina and of the function of its designatumin the IP would also sufficiently explain why in this text iilayavijiiiina is connected only withthe Seeds of the ' forthcoming' forms of m ind (pravrttiviji1iina), i.e., of actual cognitions and Let the sacrifice proceed. The Reason, however, is not Inconclusive. the horse is driven away; Please give it to me, they replied. Mind-made;i. e., made up of Mind and Subjective Ideas. Let him strew ; let him sprinkle; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him the upright one, and the one on the left side. [The Adhvaryu] sprinkles it with water from a well-watered, by means of an earthen pot filled with ghee, for purifying it; he sprinkles it with water from a well-watered, by means of an earthen pot filled with ghee, for puri Sorrowful things. Those things that cause pain, i. e., those things that bring unhappiness;those things that lead to pain, i. e., those things that bring unhappiness;those things that are conducive to pain, i. e., those things that bring They stood in the way of the gods. Unless they have sons;i. e., not unless they have sons. the mother...

iṣadhyai#to the kindling-sticks [], to the grass, to the wood for straining, to the fire for straining, to the wind for straining, to the clouds for straining, to the waters for straining, to the atmosphere for straining, to the sky for straining, to the quarters for straining, to the rains for$asamāni#unequal [oneself].$viyanti#Away with the wind.$na śākhāḥ#not Branches.$pra yajñaḥ etu#Let the sacrifice proceed.$hetvaḥ na#The Reason, however, is not Inconclusive.$saptiḥ ut#the horse is driven away;$yacchadhvam#Please give it to me, they replied.$samanasaḥ#Mind-made;i. e., made up of Mind and Subjective Ideas.$stṛṇīta#Let him strew ; let him sprinkle; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him pour out; let him$ūrdhvā#the upright one, and the one on the left side. [The Adhvaryu] sprinkles it with water from a well-watered, by means of an earthen pot filled with ghee, for purifying it; he sprinkles it with water from a well-watered, by means of an earthen pot filled with ghee, for puri$śocīṃṣi#Sorrowful things. Those things that cause pain, i. e., those things that bring unhappiness;those things that lead to pain, i. e., those things that bring unhappiness;those things that are conducive to pain, i. e., those things that bring$devayūni asthuḥ#They stood in the way of the gods.$ā putrāsaḥ na#Unless they have sons;i. e., not unless they have sons.$mātaram#the mother...$

trivarāūtham hiṃsānām pravat te agne pituyataḥ sācīiva paśupāḥiva tmanā uta vā oṃ iti vṛṇakṣi ulapasya khilyāḥ urvarāṇām bhavanti mā te$The Three Excellent Carpenters Camel-drawn Carriages, the three excellent carts, the chariots with horses yoked to them, and the well restrained stable carriagesall these are included in the Great Vehicle along with the four excellent carts drawn by excellent horses that can go anywhere at will. of animals that cause injury to living beings; Thee, O Agni, we invoke with praises []. 2.3.4.5. if he is a relative relative relative of the father; Sāchi: Yes, indeed. He is like a herdsman who protects his own cattle. 'Or rather Om!'he says, because it is the same as that of the sacrificial grass. Choose! Choose! Such is the meaning of the term choice. That is, he chooses a thing that is not forbidden by the scriptures, in the way in which it is enjoined; i. e., he chooses what is agreeable or disagreeable to the Brāhmaṇa. Of Ulūpa. Khallya, Khalyā and the like. [] The following is a list of diseases caused by the deranged Kapha and Vayu: Shula, Putika, Visarpa, Kushtha, Arvuda, Grahani, Shuklapatala, Pothaki, Puṣpadanta, Mukunda, Adhimantha, Vidradhi fact that iilayavijiiiina is polluted by its very nature and - as the store-house of all- the ' enemy' (vipa�a) or evil to be eradicated, the purificatory dharmas, as the(pratipa�a) or antidote, cannot ' stick' or be ontologically attached (ii- vIi) to it as(*phalabhiivena) . 5 99 The reason is that contradictory things like the vipa�a and themay, to b e sure, coeXIst, 600 but a causaI re I atlOn of barren cows; May they be in me [] for as long as I have the breath of life, and do not break my vow, may they be in me for as long as I have the breath of life, and may they be in me for as long as I have the breath of life, and may they be in me for as long as I have the breath of life.

trivarāūtham#The Three Excellent Carpenters Camel-drawn Carriages, the three excellent carts, the chariots with horses yoked to them, and the well restrained stable carriagesall these are included in the Great Vehicle along with the four excellent carts drawn by excellent horses that can go anywhere at will.$hiṃsānām#of animals that cause injury to living beings;$pravat te agne#Thee, O Agni, we invoke with praises [].$pituyataḥ#if he is a relative relative relative of the father;$sācīiva#Sāchi: Yes, indeed.$paśupāḥiva tmanā#He is like a herdsman who protects his own cattle.$uta vā oṃ iti#'Or rather Om!'he says, because it is the same as that of the sacrificial grass.$vṛṇakṣi#Choose! Choose! Such is the meaning of the term choice. That is, he chooses a thing that is not forbidden by the scriptures, in the way in which it is enjoined; i. e., he chooses what is agreeable or disagreeable to the Brāhmaṇa.$ulapasya#Of Ulūpa.$khilyāḥ#Khallya, Khalyā and the like. [] The following is a list of diseases caused by the deranged Kapha and Vayu: Shula, Putika, Visarpa, Kushtha, Arvuda, Grahani, Shuklapatala, Pothaki, Puṣpadanta, Mukunda, Adhimantha, Vidradhi$urvarāṇām#of barren cows;$bhavanti mā te#May they be in me [] for as long as I have the breath of life, and do not break my vow, may they be in me for as long as I have the breath of life, and may they be in me for as long as I have the breath of life, and may they be in me for as long as I have the breath of life.$

evaṃ smaretkrameṇaiva labdhvā jñānamanuttamam evaṃ pāśupataṃ yogaṃ mokṣasiddhipradāyakam tasyāṇimādayo viprā nānyathā karmakoṭibhiḥ aiśvarya tatrāṣṭaguṇamaiśvaryaṃ yogināṃ samudāhṛtam tatsarvaṃ kramayogena hy ucyamānaṃ nibodhata aṇimā laghimā caiva mahimā prāptireva ca prākāmyaṃ caiva sarvatra īśitvaṃ caiva sarvataḥ vaśitvamatha sarvatra yatra kāmāvasāyitā taccāpi trividhaṃ jñeyam aiśvaryaṃ sārvakāmikam sāvadyaṃ niravadyaṃ ca sūkṣmaṃ caiva pravartate sāvadyaṃ nāma yattatra pañcabhūtātmakaṃ smṛtam indriyāṇi manaścaiva ahaṅkāraś ca yaḥ smṛtaḥ tatra sūkṣmapravṛttistu pañcabhūtātmikā punaḥ indriyāṇi manaścitta buddhyahaṅkārasaṃjñitam tathā sarvamayaṃ caiva ātmasthā khyātireva ca$. In this way one should practice recollection, Attaining, in stages, the highest wisdom. This is the pāśupata yoga that would accomplish emancipation. O brahmins, his Aṇimā and other attributes cannot be altered by means of crores of holy rites. Power, sovereignty. The mystics are said to possess eight kinds of divine faculties. All of this will be described in due order. Listen to me. Smallness, lightness, greatness, And attainment. He is the one who desires everything. Everywhere, he is the lord of everything. Wherever there is attachment to sense pleasures, there is mastery. It should be understood that there are three kinds of prosperitysovereignty that satisfies all the objects of desire. That which is reprehensible, that which is not reprehensible and that which is subtleall of these are prevalent. Among these, that which consists of the five elements is said to be reprehensible. The senses, mind and ego are said to be the elements. However, their subtle progression is again constituted by the five elements. The senses are the mind, consciousness, intelligence and ego. He is established in his own self and has consciousness in all atmans.

evaṃ smaretkrameṇaiva labdhvā jñānamanuttamam#. In this way one should practice recollection, Attaining, in stages, the highest wisdom.$evaṃ pāśupataṃ yogaṃ mokṣasiddhipradāyakam#This is the pāśupata yoga that would accomplish emancipation.$tasyāṇimādayo viprā nānyathā karmakoṭibhiḥ#O brahmins, his Aṇimā and other attributes cannot be altered by means of crores of holy rites.$aiśvarya#Power, sovereignty.$tatrāṣṭaguṇamaiśvaryaṃ yogināṃ samudāhṛtam#The mystics are said to possess eight kinds of divine faculties.$tatsarvaṃ kramayogena hy ucyamānaṃ nibodhata#All of this will be described in due order. Listen to me.$aṇimā laghimā caiva mahimā prāptireva ca#Smallness, lightness, greatness, And attainment.$prākāmyaṃ caiva sarvatra īśitvaṃ caiva sarvataḥ#He is the one who desires everything. Everywhere, he is the lord of everything.$vaśitvamatha sarvatra yatra kāmāvasāyitā#Wherever there is attachment to sense pleasures, there is mastery.$taccāpi trividhaṃ jñeyam aiśvaryaṃ sārvakāmikam#It should be understood that there are three kinds of prosperitysovereignty that satisfies all the objects of desire.$sāvadyaṃ niravadyaṃ ca sūkṣmaṃ caiva pravartate#That which is reprehensible, that which is not reprehensible and that which is subtleall of these are prevalent.$sāvadyaṃ nāma yattatra pañcabhūtātmakaṃ smṛtam#Among these, that which consists of the five elements is said to be reprehensible.$indriyāṇi manaścaiva ahaṅkāraś ca yaḥ smṛtaḥ#The senses, mind and ego are said to be the elements.$tatra sūkṣmapravṛttistu pañcabhūtātmikā punaḥ#However, their subtle progression is again constituted by the five elements.$indriyāṇi manaścitta buddhyahaṅkārasaṃjñitam#The senses are the mind, consciousness, intelligence and ego.$tathā sarvamayaṃ caiva ātmasthā khyātireva ca#He is established in his own self and has consciousness in all atmans.$

kāruṇyamavināśi dhanam kāruṇyaṃ munibhiḥ śastaṃ kāruṇyaṃ nirmalaṃ saraḥ kāruṇyaṃ doṣanirghāti kāruṇyaṃ dhanamavyayam guṇānāṃ bhūṣaṇaṃ cāgraṃ sarvadoṣavighātakam kāruṇyārdrā hi paramaṃ prayānti dhanamacyutam kāruṇyaṃ vai dhanaṃ yasmānmādhuryapayasā yutam na dāhaḥ krodhajastasya hṛdaye sampravartate kāruṇyanāvamāruhya janā bhavasāgaraṃ taranti kāruṇyanāvamāruhya prītirdhairyaparāyaṇaḥ tridoṣormimahāvege bhrāmyate bhavasāgare karuṇāyāḥ paribhāṣā guṇānāmadvayaṃ śreṣṭhaṃ vinā cittena bhūṣaṇam sādhūnāṃ dayitaṃ nityaṃ kāruṇyamiti kathyate mārdavaṃ yasya hṛdaye vilīnamiva kāñcanam sa jano hi tu kalpānte duḥkhādāśu vimucyate dayāloḥ śreyāṃsi rohanti yasya pātrīkṛtaṃ cittaṃ mārdaveṇa samantataḥ śreyāṃsi tasya rohanti kedāra iva śālayaḥ$Compassion is a treasure that does not perish. Compassion has been praised by the sages as a pure lake. Compassion destroys faults. Compassion is the inexhaustible wealth. It is the best ornament of qualities And removes all faults. Those who are wet with compassion attain the supreme and indestructible riches. Kārunā, kindness, is the same as compassion. Wealth is so called from the fact of its being sweetened and mixed with milk. The fire of anger does not rage in his heart. People cross the ocean of existence By boarding the boat of compassion. He embarked on the boat of compassion, steadfast in his love and full of patience. It is whirled around on the ocean of existence, With the great force of the three faults as its waves. What is the definition of compassion? The best of qualities, without a second, Is not adorned by the mind. That which is always dear to the good is said to be compassion. There is gentleness in his heart, like molten gold. At the end of the eon, those people Will quickly be freed from their sufferings. Excellence grows in the compassionate man. One whose mind has been made a bowl By gentleness in every way, Benefits grow for him, Like rice in a paddy field.

kāruṇyamavināśi dhanam#Compassion is a treasure that does not perish.$kāruṇyaṃ munibhiḥ śastaṃ kāruṇyaṃ nirmalaṃ saraḥ#Compassion has been praised by the sages as a pure lake.$kāruṇyaṃ doṣanirghāti kāruṇyaṃ dhanamavyayam#Compassion destroys faults. Compassion is the inexhaustible wealth.$guṇānāṃ bhūṣaṇaṃ cāgraṃ sarvadoṣavighātakam#It is the best ornament of qualities And removes all faults.$kāruṇyārdrā hi paramaṃ prayānti dhanamacyutam#Those who are wet with compassion attain the supreme and indestructible riches.$kāruṇyaṃ vai#Kārunā, kindness, is the same as compassion.$dhanaṃ yasmānmādhuryapayasā yutam#Wealth is so called from the fact of its being sweetened and mixed with milk.$na dāhaḥ krodhajastasya hṛdaye sampravartate#The fire of anger does not rage in his heart.$kāruṇyanāvamāruhya janā bhavasāgaraṃ taranti#People cross the ocean of existence By boarding the boat of compassion.$kāruṇyanāvamāruhya prītirdhairyaparāyaṇaḥ#He embarked on the boat of compassion, steadfast in his love and full of patience.$tridoṣormimahāvege bhrāmyate bhavasāgare#It is whirled around on the ocean of existence, With the great force of the three faults as its waves.$karuṇāyāḥ paribhāṣā#What is the definition of compassion?$guṇānāmadvayaṃ śreṣṭhaṃ vinā cittena bhūṣaṇam#The best of qualities, without a second, Is not adorned by the mind.$sādhūnāṃ dayitaṃ nityaṃ kāruṇyamiti kathyate#That which is always dear to the good is said to be compassion.$mārdavaṃ yasya hṛdaye vilīnamiva kāñcanam#There is gentleness in his heart, like molten gold.$sa jano hi tu kalpānte duḥkhādāśu vimucyate#At the end of the eon, those people Will quickly be freed from their sufferings.$dayāloḥ śreyāṃsi rohanti#Excellence grows in the compassionate man.$yasya pātrīkṛtaṃ cittaṃ mārdaveṇa samantataḥ#One whose mind has been made a bowl By gentleness in every way,$śreyāṃsi tasya rohanti kedāra iva śālayaḥ#Benefits grow for him, Like rice in a paddy field.$

nā dyūtāṅge karṣacakre vyavahāre kalidrume karṣūrvārttā karīṣāgniḥ karṣaḥ kulyābhidhāyinī pumbhāve tatkriyāyāṃ ca pauruṣaṃ viṣamapsu ca upādāne pyāmiṣaṃ syādaparādhe pi kilbiṣam syādvṛṣṭau lokadhātvaṃśe vatsare varṣamastriyām prekṣā nṛttekṣaṇaṃ prajñā bhikṣā sevārthanā bhṛtiḥ tviṭ śobhāpi triṣu pare nyakṣaṃ kārtsnyanikṛṣṭayoḥ pratyakṣe dhikṛte dhyakṣo rūkṣastvapremṇyacikkaṇe vyājasaṃkhyāśaravyeṣu lakṣaṃ ghoṣau ravavrajau$In the gambling-stakes, in the wheelturning, in litigation, on the ominous tree, there is nothing to be gained by a man who has not broken his vow of chastity. [M] In the gambling-stakes there is nothing to be gained by a man who has broken his karṣūḥ [karṣau] and vārtā. Kārīṣāgniḥ [Kārīṣāgni]. Karṣakulyā and abhidāyinī. The use of poison is prohibited in the case of a male child, as well as in that of water. There is flesh in accepting and sin in committing an offence. Rain shower occurs in one part of the world. Rain falls in a woman in one year. Prajñā [prajñā] is the begging of alms, service and solicitation for subsistence. Tviṣśobhāḥ [Tviṣśobhā] exists in the three higher stages. Nyakkṣam [Nyākṣam] completely and in the two lower stages. evarrz sati ...brahmaca~aväso The word dhyākṣaḥ [dhyakṣa] denotes perception. But rukshaḥ [rukṣa] denotes absence of perception. The number of arrows in the arrays should be known as vyājasaṃkhyā, lakh in ghoṣa, rava and vraja.

nā dyūtāṅge karṣacakre vyavahāre kalidrume#In the gambling-stakes, in the wheelturning, in litigation, on the ominous tree, there is nothing to be gained by a man who has not broken his vow of chastity. [M] In the gambling-stakes there is nothing to be gained by a man who has broken his$karṣūrvārttā karīṣāgniḥ karṣaḥ kulyābhidhāyinī#karṣūḥ [karṣau] and vārtā. Kārīṣāgniḥ [Kārīṣāgni]. Karṣakulyā and abhidāyinī.$pumbhāve tatkriyāyāṃ ca pauruṣaṃ viṣamapsu ca#The use of poison is prohibited in the case of a male child, as well as in that of water.$upādāne pyāmiṣaṃ syādaparādhe pi kilbiṣam#There is flesh in accepting and sin in committing an offence.$syādvṛṣṭau lokadhātvaṃśe vatsare varṣamastriyām#Rain shower occurs in one part of the world. Rain falls in a woman in one year.$prekṣā nṛttekṣaṇaṃ prajñā bhikṣā sevārthanā bhṛtiḥ#Prajñā [prajñā] is the begging of alms, service and solicitation for subsistence.$tviṭ śobhāpi triṣu pare nyakṣaṃ kārtsnyanikṛṣṭayoḥ#Tviṣśobhāḥ [Tviṣśobhā] exists in the three higher stages. Nyakkṣam [Nyākṣam] completely and in the two lower stages.$pratyakṣe dhikṛte dhyakṣo rūkṣastvapremṇyacikkaṇe#The word dhyākṣaḥ [dhyakṣa] denotes perception. But rukshaḥ [rukṣa] denotes absence of perception.$vyājasaṃkhyāśaravyeṣu lakṣaṃ ghoṣau ravavrajau#The number of arrows in the arrays should be known as vyājasaṃkhyā, lakh in ghoṣa, rava and vraja.$

nūnaṃ pārthārtham evāsmān mohayanti divaukasaḥ yat karṇabhīmaprabhavair vadhyate no balaṃ śaraiḥ evaṃ bruvanto yodhās te tāvakā bhayapīḍitāḥ śarapātaṃ samutsṛjya sthitā yuddhadidṛkṣavaḥ tataḥ prāvartata nadī ghorarūpā mahāhave babhūva ca viśeṣeṇa bhīrūṇāṃ bhayavardhinī vāraṇāśvamanuṣyāṇāṃ rudhiraughasamudbhavā saṃvṛtā gatasattvaiś ca manuṣyagajavājibhiḥ sānukarṣapatākaiś ca dvipāśvarathabhūṣaṇaiḥ śatakumbhavicitraiś ca syandanair apaviddhaiś ca bhagnacakrākṣakūbaraiḥ jātarūpapariṣkārair dhanurbhiḥ sumahādhanaiḥ suvarṇapuṅkhair iṣubhir nārācaiś ca sahasraśaḥ karṇapāṇḍavanirmuktair nirmuktair iva pannagaiḥ prāsatomarasaṃghātaiḥ khaḍgaiś ca saparaśvadhaiḥ suvarṇavikṛtaiś cāpi gadāmusalapaṭṭiśaiḥ$It is certainly for Parthas sake that the residents of heaven are confounding us. O Karna! With the arrows of Bhimas powers, he is slaughtering our soldiers. The warriors on your side were oppressed by fear and spoke in this way. They abandoned that descent of arrows and stationed themselves, wishing to see the encounter. In that great battle, a river, terrible in form, began to flow. In particular, it increased the terror of cowards. Blood flowed from the wounds of elephants, horses and men. There were dead bodies of men, elephants and horses. There were flags with pennants and decorations for elephants, horses and chariots. They were adorned with hundreds of colourful vases. The wheels, axles and yokes of chariots were shattered. There were extremely expensive bows that were decorated with gold. There were gold-tufted arrows and thousands of iron arrows. The arrows released by Karna and the Panchalas were like snakes that had cast off their skins. There were masses of lances, spears, swords and battleaxes. There were clubs, maces and battleaxes that were decorated with gold.

nūnaṃ pārthārtham evāsmān mohayanti divaukasaḥ#It is certainly for Parthas sake that the residents of heaven are confounding us.$yat karṇabhīmaprabhavair vadhyate no balaṃ śaraiḥ#O Karna! With the arrows of Bhimas powers, he is slaughtering our soldiers.$evaṃ bruvanto yodhās te tāvakā bhayapīḍitāḥ#The warriors on your side were oppressed by fear and spoke in this way.$śarapātaṃ samutsṛjya sthitā yuddhadidṛkṣavaḥ#They abandoned that descent of arrows and stationed themselves, wishing to see the encounter.$tataḥ prāvartata nadī ghorarūpā mahāhave#In that great battle, a river, terrible in form, began to flow.$babhūva ca viśeṣeṇa bhīrūṇāṃ bhayavardhinī#In particular, it increased the terror of cowards.$vāraṇāśvamanuṣyāṇāṃ rudhiraughasamudbhavā#Blood flowed from the wounds of elephants, horses and men.$saṃvṛtā gatasattvaiś ca manuṣyagajavājibhiḥ#There were dead bodies of men, elephants and horses.$sānukarṣapatākaiś ca dvipāśvarathabhūṣaṇaiḥ#There were flags with pennants and decorations for elephants, horses and chariots.$śatakumbhavicitraiś ca#They were adorned with hundreds of colourful vases.$syandanair apaviddhaiś ca bhagnacakrākṣakūbaraiḥ#The wheels, axles and yokes of chariots were shattered.$jātarūpapariṣkārair dhanurbhiḥ sumahādhanaiḥ#There were extremely expensive bows that were decorated with gold.$suvarṇapuṅkhair iṣubhir nārācaiś ca sahasraśaḥ#There were gold-tufted arrows and thousands of iron arrows.$karṇapāṇḍavanirmuktair nirmuktair iva pannagaiḥ#The arrows released by Karna and the Panchalas were like snakes that had cast off their skins.$prāsatomarasaṃghātaiḥ khaḍgaiś ca saparaśvadhaiḥ#There were masses of lances, spears, swords and battleaxes.$suvarṇavikṛtaiś cāpi gadāmusalapaṭṭiśaiḥ#There were clubs, maces and battleaxes that were decorated with gold.$

āmarukaviracitam text ābbreviations this edition is based on the one in kāvyasaṅgraha edited by jīvānanda vidyāsāgara īt has been compared with the motilal banarsidass edition containing the commentary of arjunavarmadeva the number in parentheses at the end of the last line of each verse is the number of the verse in the motilal edition$The preparation of Amrikam is called Tejvisha, which should be used in sprinkling or rubbing the body of the patient with a compound consisting of Manah-shila, Saindhava salt and Samudra-phena pasted together; it destroys the deranged bodily Vayu, and proves curative in cases of hem Protection Of All Kinds Of Government Departments. The Collection of Poetry is to be found in the Kāvya Samhāstra, where it says: The collection of poems thrives by reason of its excellence and subtlety of style; that of poetry increases by reason of its excellence and subtlety of style; that of poetry decreases by reason of Life, bliss, and the ocean of knowledge. Libertine : This way, you wretched ascetic, you've escaped the king's snare! End of the fifty-ninth chapter from the beginning. ] Chapter Xxxiii. Arjuna Varmanadeva, the son of Vasudeva, is one of the most eminent sages in the world. He is the foremost among all those who are well versed in the Vedas; he is the foremost among all those who are well versed in the Vedas; he is the foremost among all those who are well versed in the Here we have an inherently plausible sensebased suggestion of a motif by a motif that is intended to divert the attention from the poetic cause.

āmarukaviracitam text#The preparation of Amrikam is called Tejvisha, which should be used in sprinkling or rubbing the body of the patient with a compound consisting of Manah-shila, Saindhava salt and Samudra-phena pasted together; it destroys the deranged bodily Vayu, and proves curative in cases of hem$ābbreviations#Protection Of All Kinds Of Government Departments.$this edition is based on the one in kāvyasaṅgraha edited#The Collection of Poetry is to be found in the Kāvya Samhāstra, where it says: The collection of poems thrives by reason of its excellence and subtlety of style; that of poetry increases by reason of its excellence and subtlety of style; that of poetry decreases by reason of$by jīvānanda vidyāsāgara īt has been compared with the#Life, bliss, and the ocean of knowledge.$motilal banarsidass edition#Libertine : This way, you wretched ascetic, you've escaped the king's snare!$containing the commentary of#End of the fifty-ninth chapter from the beginning. ] Chapter Xxxiii.$arjunavarmadeva the number in parentheses at the end of the last#Arjuna Varmanadeva, the son of Vasudeva, is one of the most eminent sages in the world. He is the foremost among all those who are well versed in the Vedas; he is the foremost among all those who are well versed in the Vedas; he is the foremost among all those who are well versed in the$line of each verse is the number of the verse in the motilal edition#Here we have an inherently plausible sensebased suggestion of a motif by a motif that is intended to divert the attention from the poetic cause.$

paścimadvāravatpūrvadvāre mukuṭakalpanā kālāyasākhyaśālasyāntare mārutayojane antare kāṃsyaśālasya pūrvavadgopuro nvitaḥ śālamūlapramāṇaṃ ca pūrvavatparikīrtitam kāṃsyaśālo pi pūrvādidikṣu dvārasamanvintaḥ dvāredvāre gopurāṇi parvalakṣaṇabhāñji ca kālāyasasya kāṃsyasya yoṃtardeśaḥ samantataḥ nānāvṛkṣamahodyānaṃ tatproktaṃ kumbhasaṃbhava udbhijjādyaṃ yāvadasti tatsarvaṃ tatra vartate paraṃsahasrāstaravaḥ sadāpuṣpāḥ sadāphalāḥ sadāpallavaśobhāḍhyāḥ sadā saurabhasaṃkulāḥ cūtāḥ kaṅkolakā lodhrā bakulāḥ karṇikārakāḥ śiṃśapāśca śirīṣāśca devadārunameravaḥ$Just as in the case of the western door, so it is to be done in the case of the eastern door by erecting a crown. In the middle of the śāla called Kālāyasa, at a distance of two miles from Māruta, there is an abode of Śaṅkara made of black iron and adorned with jewels. In between the bronze-chamber there should be as before a town-gate. The size of the root of a Shala tree has also been described as before. The bell-metal shed has doors in the directions east and so on. At every door there should be city gates That have the appearance of a festival. ¥~, viz., sentient beings or their bodies]), and in this regard the FarEastern idea of the Buddha-nature of insentients is, as F'INDLY (2008:253; 376 f) rightly remarks, closer to Jainism and to the Vedic worldview than to early Buddhism. It is true that not only Japanese masters 714 but also some of the earliest Chinese representatives like Chitsang CE"frl, 549-623f15 or the Chueh-kuan lun (M§Ill:~, see § 129.1)prefer to speak of "grasses and trees" only, and that the still earlierstatement ascribed, in one source, to Tao-sheng (see § 54) identifiesjust two specific plants with the [Buddha's] dharrnakaya and ultimate The space all around Is made of black iron or bell metal. O one who was born from a pot! It is said to be a great grove with many kinds of trees. sūtras, 86-7, 370, 372, 391, 620, 706,819, 948, 952, 1008, 1281, 1324, 1326,1362-4n.Sūtra of the Sugata (=the BuddhistSūtras), 816.Suvarnacakravartins, 484, 486; see also All that exists, in the form of origination and so forth, is contained therein; as has been declared by Kumārila in his Bhāṣya on Kusumāñjalis Sūtra All that exists, etc. is contained in it; as has been declared in the Bhāṣya on Ud There are thousands of other trees that always bear flowers and fruit. They always possess the beauty of new shoots. They are always full of fragrance. Cūta, kaṅkola, lodhra, bakula and karṇīkāra. Śiṃśapā, śirīṣa, Devadāru, neem tree,

paścimadvāravatpūrvadvāre mukuṭakalpanā#Just as in the case of the western door, so it is to be done in the case of the eastern door by erecting a crown.$kālāyasākhyaśālasyāntare mārutayojane#In the middle of the śāla called Kālāyasa, at a distance of two miles from Māruta, there is an abode of Śaṅkara made of black iron and adorned with jewels.$antare kāṃsyaśālasya pūrvavadgopuro nvitaḥ#In between the bronze-chamber there should be as before a town-gate.$śālamūlapramāṇaṃ ca pūrvavatparikīrtitam#The size of the root of a Shala tree has also been described as before.$kāṃsyaśālo pi pūrvādidikṣu dvārasamanvintaḥ#The bell-metal shed has doors in the directions east and so on.$dvāredvāre gopurāṇi parvalakṣaṇabhāñji ca#At every door there should be city gates That have the appearance of a festival.$kālāyasasya kāṃsyasya yoṃtardeśaḥ samantataḥ#The space all around Is made of black iron or bell metal.$nānāvṛkṣamahodyānaṃ tatproktaṃ kumbhasaṃbhava#O one who was born from a pot! It is said to be a great grove with many kinds of trees.$udbhijjādyaṃ yāvadasti tatsarvaṃ tatra vartate#All that exists, in the form of origination and so forth, is contained therein; as has been declared by Kumārila in his Bhāṣya on Kusumāñjalis Sūtra All that exists, etc. is contained in it; as has been declared in the Bhāṣya on Ud$paraṃsahasrāstaravaḥ sadāpuṣpāḥ sadāphalāḥ#There are thousands of other trees that always bear flowers and fruit.$sadāpallavaśobhāḍhyāḥ sadā saurabhasaṃkulāḥ#They always possess the beauty of new shoots. They are always full of fragrance.$cūtāḥ kaṅkolakā lodhrā bakulāḥ karṇikārakāḥ#Cūta, kaṅkola, lodhra, bakula and karṇīkāra.$śiṃśapāśca śirīṣāśca devadārunameravaḥ#Śiṃśapā, śirīṣa, Devadāru, neem tree,$

vaneṣu ā anivṛtaḥ vṛṇakti tṛṇā dahan jātaḥ agniḥ sudānuḥ adadhuḥ adhvareṣu sīda hotariti sādaya sukṛtasya devaavīḥ yajāsi yajamāne kṛṇota dhūmam$overcame him, he will awake out of the most intensemeditation Why could not the same happen to him inthe moment he is about to attain Final Release, if this18 to be attained by such meditation? The objection In the woods, in the forests, in the forest, in the wood, in the grove, in the jungle, in the marshy places, in the wilds, in the vicinity of the wilderness, on the bank of the Sarasvatî, on the banks of the Gârhapatya, on the banks of the S Unveiled;this term standing for the unveiled portion of the body, and not for the veiled portion of the body. The Adhvaryu thereupon calls for the choosing-spoon, --for it is he that chooses the choosing-spoon. He thus chooses the choosing-spoon, --for it is he that chooses the choosing-spoon: for it is he that chooses the choosing-spoon. burning grass; Agni was born. Sudānaḥ [Sudāna] was the son of Sudāṇu. They laid them down at the Soma-sacrifices; they laid them down in the sacrificial rites; they laid them down in the sacrifices; they laid them down in the sacrifice, they laid them down in the sacrifice. 'Sit down, O Hotr!'he says. 'Sit down!'he therewith lays down the fire-stirring stick. He then lays down the fire-stirring stick, with the text, 'Seat thee!'whereby he lays down the fire-stirring stick;--'seat thee!'whereby he lays down the fire-stirring stick;--'Seat of good deeds, Divine gems. Thou art the offering-prayer. While the sacrificer. Perform the fumigation! Perform the fumigation!

vaneṣu ā#In the woods, in the forests, in the forest, in the wood, in the grove, in the jungle, in the marshy places, in the wilds, in the vicinity of the wilderness, on the bank of the Sarasvatî, on the banks of the Gârhapatya, on the banks of the S$anivṛtaḥ#Unveiled;this term standing for the unveiled portion of the body, and not for the veiled portion of the body.$vṛṇakti#The Adhvaryu thereupon calls for the choosing-spoon, --for it is he that chooses the choosing-spoon. He thus chooses the choosing-spoon, --for it is he that chooses the choosing-spoon: for it is he that chooses the choosing-spoon.$tṛṇā dahan#burning grass;$jātaḥ agniḥ#Agni was born.$sudānuḥ#Sudānaḥ [Sudāna] was the son of Sudāṇu.$adadhuḥ adhvareṣu#They laid them down at the Soma-sacrifices; they laid them down in the sacrificial rites; they laid them down in the sacrifices; they laid them down in the sacrifice, they laid them down in the sacrifice.$sīda hotariti#'Sit down, O Hotr!'he says.$sādaya#'Sit down!'he therewith lays down the fire-stirring stick. He then lays down the fire-stirring stick, with the text, 'Seat thee!'whereby he lays down the fire-stirring stick;--'seat thee!'whereby he lays down the fire-stirring stick;--'Seat$sukṛtasya#of good deeds,$devaavīḥ#Divine gems.$yajāsi#Thou art the offering-prayer.$yajamāne#While the sacrificer.$kṛṇota dhūmam#Perform the fumigation! Perform the fumigation!$

samarpaṇaṃ cet puruṣe yad yasmāsu smarānalaḥ bhasmībhūtaṃ kariṣyāmo rakṣitā ko bhavet tava pativratāvacaḥ śrutvā tam uvāca śivaḥ svayam hitaṃ satyaṃ nitisāraṃ pariṇāmasukhāvaham atha kulaṭotpattiḥ tyaja dvandvaṃ mahābhāga suvratābhiḥ sahādhunā pativratānāṃ tejaś ca sarvebhyaś ca paraṃ bhavet nirmāṇaṃ kuru devendra kṛtyāṃ strījātim īśvara tasyai dehi duḥkhabījaṃ kāmakopānalaṃ param śaṅkarasya vacaḥ śrutvā satvaraṃ jagatāṃ vidhiḥ sasṛje tatkṣaṇaṃ mūrtiṃ strīrūpāṃ sumanoharāṃ aho rūpam aho veśam aho asyā navaṃ vayaḥ aho cakṣuḥ kaṭākṣaṃ ca munīnāṃ mohayan manaḥ aho kaṭhinaṃ cāru stanayugmaṃ suvartulam vicitraṃ kaṭhinaṃ sthūlaṃ śroṇiyugmaṃ ca sundaram$If the fire of love were to be dedicated to a person, then it would not be bestowed on that person. We will reduce you to ashes. Who will be your protector? On hearing the words of the chaste lady, Śiva spoke to him directly. It is beneficial, true, completely substantial, and leads to happiness in the end. Now the origin of the Kulattas. O glorious one, give up the pairs with those of a good vow now. The energy of those who are devoted to their husbands is supreme among everything else. O Lord of Devas, O Īśvara, create a woman in the Kṛtyā. Give her the great fire of desire and anger, the seed of unhappiness. On hearing Shankaras words, the creator of the worlds swiftly departed. In an instant, he created another form that was extremely beautiful in the form of a woman. What a beauty she has! What a dress! What a youthful age! The eyes and the glances of the sages must have caused confusion in their minds. Alas! These breasts are hard, beautiful and extremely round. > ulāpuṭanyāyo na yuktaḥ, satyam, vistarabhiyā atraivam uktam anyathā tu sadāśivatattve aham-6177,6179c6433,6435< 503 aham aham/idam idam some texts formulate the experience as 'aham ca idam ca' or< 'aham idam ca'."< 504 The illustration is most likely intended to reflect the infant's ""point of view"" - which,"---> 503 aham aham/idam idam some texts formulate the experience as ‘aham ca idam ca' or It was colourful, tough and stout. The beautiful thighs were in the form of a couple of buttocks.

samarpaṇaṃ cet puruṣe yad yasmāsu smarānalaḥ#If the fire of love were to be dedicated to a person, then it would not be bestowed on that person.$bhasmībhūtaṃ kariṣyāmo rakṣitā ko bhavet tava#We will reduce you to ashes. Who will be your protector?$pativratāvacaḥ śrutvā tam uvāca śivaḥ svayam#On hearing the words of the chaste lady, Śiva spoke to him directly.$hitaṃ satyaṃ nitisāraṃ pariṇāmasukhāvaham#It is beneficial, true, completely substantial, and leads to happiness in the end.$atha kulaṭotpattiḥ#Now the origin of the Kulattas.$tyaja dvandvaṃ mahābhāga suvratābhiḥ sahādhunā#O glorious one, give up the pairs with those of a good vow now.$pativratānāṃ tejaś ca sarvebhyaś ca paraṃ bhavet#The energy of those who are devoted to their husbands is supreme among everything else.$nirmāṇaṃ kuru devendra kṛtyāṃ strījātim īśvara#O Lord of Devas, O Īśvara, create a woman in the Kṛtyā.$tasyai dehi duḥkhabījaṃ kāmakopānalaṃ param#Give her the great fire of desire and anger, the seed of unhappiness.$śaṅkarasya vacaḥ śrutvā satvaraṃ jagatāṃ vidhiḥ#On hearing Shankaras words, the creator of the worlds swiftly departed.$sasṛje tatkṣaṇaṃ mūrtiṃ strīrūpāṃ sumanoharāṃ#In an instant, he created another form that was extremely beautiful in the form of a woman.$aho rūpam aho veśam aho asyā navaṃ vayaḥ#What a beauty she has! What a dress! What a youthful age!$aho cakṣuḥ kaṭākṣaṃ ca munīnāṃ mohayan manaḥ#The eyes and the glances of the sages must have caused confusion in their minds.$aho kaṭhinaṃ cāru stanayugmaṃ suvartulam#Alas! These breasts are hard, beautiful and extremely round.$vicitraṃ kaṭhinaṃ sthūlaṃ śroṇiyugmaṃ ca sundaram#It was colourful, tough and stout. The beautiful thighs were in the form of a couple of buttocks.$

ta enam abhinardanto vidhunvānā dhanūṃṣi ca siṣicur mārgaṇair ghorair giriṃ meghā ivāmbubhiḥ te mahāstrāṇi divyāni tatra rājan vyadarśayan dhanaṃjayasya gātreṣu śūrāḥ parighabāhavaḥ nivārya tāṃ śaravrātair divyāny astrāṇi darśayan taṃ karṇaḥ saṃyuge rājan pratyavārayad āśugaiḥ miṣato bhīmasenasya sātvatasya ca bhārata taṃ pārtho daśabhir bāṇaiḥ pratyavidhyad raṇājire sūtaputraṃ mahābāhuḥ sarvasainyasya paśyataḥ sātvataś ca tribhir bāṇaiḥ karṇaṃ vivyādha māriṣa bhīmasenas tribhiś caiva punaḥ pārthaś ca saptabhiḥ tān karṇaḥ prativivyādha ṣaṣṭyā ṣaṣṭyā mahārathaḥ tad yuddham abhavad rājan karṇasya bahubhiḥ saha tatrādbhutam apaśyāma sūtaputrasya māriṣa yad ekaḥ samare kruddhas trīn rathān paryavārayat phalgunas tu mahābāhuḥ karṇaṃ vaikartanaṃ raṇe$They roared and brandished their bows. They showered down terrible arrows on him, like clouds pouring down rain on a mountain. O king! They displayed their great and divine weapons there. There were brave ones on Dhananjayas body, with arms like clubs. He countered them with a storm of arrows and displayed his divine weapons. O king! In that encounter, Karna countered him with swift arrows. O descendant of the Bharata lineage! This was while Bhimasena and Satvata looked on. In the field of battle, Partha pierced him back with ten arrows. While all the soldiers looked on, the mighty-armed one attacked the son of a suta. O venerable one! Satvata pierced Karna with three arrows. Bhimasena pierced him with three arrows and Partha again with seven. Maharatha Karna pierced each of them back with sixty arrows. O king! There was a battle between Karna and many of them. O venerable one! We then witnessed the extraordinary deeds of the son of a suta. accordance with stray rules laid down by themselves, then, all persons would be equallytrustworthy,-‚—a palpable absurdity.19 We always comprehend the Word as bearing one and the same relation to itsmeaning. Hence there can be no option with regard to this relation: it must beaccepted to be one only.Sambandhäkshepa-parihara.351the same meaning),-if there be a multiplicity of persons (i.e., if therelation subsisting between that word and its meaning be said to bedifferent, in accordance with the rules laid down by different people) ;- In that battle, he single-handedly and angrily countered three rathas. The mighty-armed Phalguna attacked Vaikartana Karna in the battle.

ta enam abhinardanto vidhunvānā dhanūṃṣi ca#They roared and brandished their bows.$siṣicur mārgaṇair ghorair giriṃ meghā ivāmbubhiḥ#They showered down terrible arrows on him, like clouds pouring down rain on a mountain.$te mahāstrāṇi divyāni tatra rājan vyadarśayan#O king! They displayed their great and divine weapons there.$dhanaṃjayasya gātreṣu śūrāḥ parighabāhavaḥ#There were brave ones on Dhananjayas body, with arms like clubs.$nivārya tāṃ śaravrātair divyāny astrāṇi darśayan#He countered them with a storm of arrows and displayed his divine weapons.$taṃ karṇaḥ saṃyuge rājan pratyavārayad āśugaiḥ#O king! In that encounter, Karna countered him with swift arrows.$miṣato bhīmasenasya sātvatasya ca bhārata#O descendant of the Bharata lineage! This was while Bhimasena and Satvata looked on.$taṃ pārtho daśabhir bāṇaiḥ pratyavidhyad raṇājire#In the field of battle, Partha pierced him back with ten arrows.$sūtaputraṃ mahābāhuḥ sarvasainyasya paśyataḥ#While all the soldiers looked on, the mighty-armed one attacked the son of a suta.$sātvataś ca tribhir bāṇaiḥ karṇaṃ vivyādha māriṣa#O venerable one! Satvata pierced Karna with three arrows.$bhīmasenas tribhiś caiva punaḥ pārthaś ca saptabhiḥ#Bhimasena pierced him with three arrows and Partha again with seven.$tān karṇaḥ prativivyādha ṣaṣṭyā ṣaṣṭyā mahārathaḥ#Maharatha Karna pierced each of them back with sixty arrows.$tad yuddham abhavad rājan karṇasya bahubhiḥ saha#O king! There was a battle between Karna and many of them.$tatrādbhutam apaśyāma sūtaputrasya māriṣa#O venerable one! We then witnessed the extraordinary deeds of the son of a suta.$yad ekaḥ samare kruddhas trīn rathān paryavārayat#In that battle, he single-handedly and angrily countered three rathas.$phalgunas tu mahābāhuḥ karṇaṃ vaikartanaṃ raṇe#The mighty-armed Phalguna attacked Vaikartana Karna in the battle.$

tadīyānāṃ rasānāṃ tadīyai rasair api milane tathā tad arhatā yathā na tathā page na yathollāsas tathollāsa iti yathā tat preyasyādīnāṃ tadvatsalādibhis tadādikam atha guṇānāṃ saptānām api rasānāṃ teṣu mukhyeṣu pañcasu pratīpatvam udāsīnatvam anugāmitvaṃ ca yathāyuktam avagantavyam yathā hāsyasya viyogātmakeṣu bhaktimayādiṣu caturṣu pratīpatvam śānta udāsīnatvaṃ anyatrānugāmitvam ity ādi atha gauṇānāṃ gauṇair api vairamādhyasthamaitrāṇi jñeyāni yathā hāsyasya karuṇabhayānakau vairiṇau vīrādayo madhyasthāḥ adbhuto mitram ity ādi$In the same way, when their favorite tastes are combined with their favorite tastes, that is called mixture of opposite feelings. In the same way that with an arhat, in the same way it is not for one who is a perfected one. For example: The manifestation of joy is not like the manifestation of joy. etattadandhakāram ityeṣā sā samanantarapratipāditā viśvamohinī pūrṇatvākhyātirūpā bhrāntiḥ yadbhāveṣupramātṛprameyarūpeṣu viśvavartiṣu padārtheṣu prakāśamānatayā itināprakāśaḥ prakāśate |iti prakāśamānatānyathānupapattyā prakāśaśarīrībhūteṣu ātmanaḥ caitanyamaheśvarādapṛthagbhūteṣu satsvapiyaḥ ayam atirekeṇāmī bhāvā grāhyā bāhyā matto bhinnāśceti anātmābhimānaḥ vāstavacidrūpatāpahastanenayatteṣvavāstavaṃ jaḍatvāpādanam | ayamāśayo bhāvaprakāśane'nyasyāprakāśarūpasya bāhyavāsanāderhetoranupa-padyamānatvātsvātmaprakāśa eva svatantro'rthānnīlasukhādinā prakāśate'taḥ pramātṛprameyarūpatayā citsvarū- Similar is the case with the words Preyasya etc., and also with those beginning with Sāla. The seven rasas, the qualities, are predominant with respect to the five main elements. The character of being indifferent and that of being compliant should be understood in the proper manner. For example, in the case of a person who is to be laughed at. In the case of the four, devotion and the rest, which partake of the nature of detachment, there is resistance. Peaceful stands for indifference. In other cases, the character of continuity is absent; and so forth. Now of those who are secondary, those who are friendly should be regarded as abiding in enmity even with secondary. Compassion and fright are enemies to one who is to be laughed at. The Adbhuta consists of Vīra etc., who are stationed in the middle. Friend and so forth.

tadīyānāṃ rasānāṃ tadīyai rasair api milane tathā tad#In the same way, when their favorite tastes are combined with their favorite tastes, that is called mixture of opposite feelings.$arhatā yathā na tathā page#In the same way that with an arhat, in the same way it is not for one who is a perfected one.$na yathollāsas tathollāsa iti yathā tat#For example: The manifestation of joy is not like the manifestation of joy.$preyasyādīnāṃ tadvatsalādibhis tadādikam#Similar is the case with the words Preyasya etc., and also with those beginning with Sāla.$atha guṇānāṃ saptānām api rasānāṃ teṣu mukhyeṣu pañcasu pratīpatvam#The seven rasas, the qualities, are predominant with respect to the five main elements.$udāsīnatvam anugāmitvaṃ ca yathāyuktam avagantavyam#The character of being indifferent and that of being compliant should be understood in the proper manner.$yathā hāsyasya#For example, in the case of a person who is to be laughed at.$viyogātmakeṣu bhaktimayādiṣu caturṣu pratīpatvam#In the case of the four, devotion and the rest, which partake of the nature of detachment, there is resistance.$śānta udāsīnatvaṃ#Peaceful stands for indifference.$anyatrānugāmitvam ity ādi#In other cases, the character of continuity is absent; and so forth.$atha gauṇānāṃ gauṇair api vairamādhyasthamaitrāṇi jñeyāni yathā#Now of those who are secondary, those who are friendly should be regarded as abiding in enmity even with secondary.$hāsyasya karuṇabhayānakau vairiṇau#Compassion and fright are enemies to one who is to be laughed at.$vīrādayo madhyasthāḥ adbhuto#The Adbhuta consists of Vīra etc., who are stationed in the middle.$mitram ity ādi#Friend and so forth.$

ṛtaṃjayo bharadvājo gautamaḥ kavisattamaḥ vācaśravā muniḥ sākṣāt tathā śuṣmāyaṇiḥ śuciḥ tṛṇabindur munī rūkṣaḥ śaktiḥ śākteya uttaraḥ jātūkarṇyo hariḥ sākṣāt kṛṣṇadvaipāyano muniḥ vyāsāstvete ca śṛṇvantu kalau yogeśvarān kramāt asaṃkhyātā hi kalpeṣu vibhoḥ sarvāntareṣu ca kalau rudrāvatārāṇāṃ vyāsānāṃ kila gauravāt vaivasvatāntare kalpe vārāhe ye ca tān punaḥ avatārān pravakṣyāmi tathā sarvāntareṣu vai manvantarāṇi vārāhe vaktumarhasi sāmpratam tathaiva cordhvakalpeṣu siddhānvaivasvatāntare manuḥ svāyambhuvastvādyas tataḥ svārociṣo dvijāḥ uttamastāmasaścaiva raivatāścākṣuṣas tathā vaivasvataś ca sāvarṇir dharmaḥ sāvarṇikaḥ punaḥ$They were Ṛtañjaya, Bharadvāja and Gautama, the best among poets. The sage Vachaishrava was there himself and the pure Shushmayani. Tṛṇabinduḥ [Tṛṇabindu] the sage, Ruksha the Śakti and Uttara the son of Śakti. Jātūkarṇya [=Jātūkarṇya? ] is actually Hari and Kṛṣṇa Dvaipāyana is the sage. May these Vyāsas listen to the lords of Yogic exercises in the Kali age in due order. Innumerable kalpas have elapsed since the lords creation and in all the intervals between them. It is due to the weightiness of the incarnations of Rudra and Vyasa in the Kaliyuga. In the Vaivasvata Manvantara, in the Kalpa known as Varaha, there were kings of the lunar and solar dynasties. I will now tell you about the different kinds of incarnations that take place in all the periods of time. O Goddess Varāha! Please tell me about the Manvantaras now. There were siddhas who obtained success in the higher kalpas and in the Vaivasvata manvantara. The first Manu was Svāyambhuva, then Svārociṣa, O brāhmaṇas. Uttama, Tamas, Raivata and Chakshusha. Vaivasvata is for Sāvarṇi, and Sāvarṇi is again for Sāvarṇi.

ṛtaṃjayo bharadvājo gautamaḥ kavisattamaḥ#They were Ṛtañjaya, Bharadvāja and Gautama, the best among poets.$vācaśravā muniḥ sākṣāt tathā śuṣmāyaṇiḥ śuciḥ#The sage Vachaishrava was there himself and the pure Shushmayani.$tṛṇabindur munī rūkṣaḥ śaktiḥ śākteya uttaraḥ#Tṛṇabinduḥ [Tṛṇabindu] the sage, Ruksha the Śakti and Uttara the son of Śakti.$jātūkarṇyo hariḥ sākṣāt kṛṣṇadvaipāyano muniḥ#Jātūkarṇya [=Jātūkarṇya? ] is actually Hari and Kṛṣṇa Dvaipāyana is the sage.$vyāsāstvete ca śṛṇvantu kalau yogeśvarān kramāt#May these Vyāsas listen to the lords of Yogic exercises in the Kali age in due order.$asaṃkhyātā hi kalpeṣu vibhoḥ sarvāntareṣu ca#Innumerable kalpas have elapsed since the lords creation and in all the intervals between them.$kalau rudrāvatārāṇāṃ vyāsānāṃ kila gauravāt#It is due to the weightiness of the incarnations of Rudra and Vyasa in the Kaliyuga.$vaivasvatāntare kalpe vārāhe ye ca tān punaḥ#In the Vaivasvata Manvantara, in the Kalpa known as Varaha, there were kings of the lunar and solar dynasties.$avatārān pravakṣyāmi tathā sarvāntareṣu vai#I will now tell you about the different kinds of incarnations that take place in all the periods of time.$manvantarāṇi vārāhe vaktumarhasi sāmpratam#O Goddess Varāha! Please tell me about the Manvantaras now.$tathaiva cordhvakalpeṣu siddhānvaivasvatāntare#There were siddhas who obtained success in the higher kalpas and in the Vaivasvata manvantara.$manuḥ svāyambhuvastvādyas tataḥ svārociṣo dvijāḥ#The first Manu was Svāyambhuva, then Svārociṣa, O brāhmaṇas.$uttamastāmasaścaiva raivatāścākṣuṣas tathā#Uttama, Tamas, Raivata and Chakshusha.$vaivasvataś ca sāvarṇir dharmaḥ sāvarṇikaḥ punaḥ#Vaivasvata is for Sāvarṇi, and Sāvarṇi is again for Sāvarṇi.$

mantro guruḥ punar astu so asmā anu mṛkṣīṣṭa tanvaṃ duruktaiḥ uta vā yaḥ sahasya pravidvān marto martam marcayati dvayena ataḥ pāhi stavamāna stuvantam agne mākir no duritāya dhāyīḥ mathīd yad īṃ viṣṭo mātariśvā hotāraṃ viśvāpsuṃ viśvadevyam ni yaṃ dadhur manuṣyāsu vikṣu svar ṇa citraṃ vapuṣe vibhāvam dadānam in na dadabhanta manmāgnir varūtham mama tasya cākan juṣanta viśvāny asya karmopastutim bharamāṇasya kāroḥ nitye cin nu yaṃ sadane jagṛbhre praśastibhir dadhire yajñiyāsaḥ pra sū nayanta gṛbhayanta iṣṭāv aśvāso na rathyo rārahāṇāḥ purūṇi dasmo ni riṇāti jambhair ād rocate vana ā vibhāvā ād asya vāto anu vāti śocir astur na śaryām asanām anu dyūn$16 moments.modelinwhich Let counsel be again the preceptor, May it for him unite his body with ill-said things; Or he who, knowing the strength of a mortal, Defiles a mortal with a double ; Sopadhiki Bhümi~2.1.4arhan 1' bhik~!) k,i.l).äsrava~ pQ.bhi!)l' sätatairlO vihirai!)'l satatuamilal'[l tadbthubvihiribhavati: ca~plJ rupJJ:l.i dn~ naiva suman~ bhavati, 02 durmani<!);> utJ1 <ptk$4ko u >viharati. smn:al:l satrJ.praj~ <. > sa iroHtrt.J)a iabdän lS ghri~na gandhiii jihV2y:lllo rasan Therefore, O Agni, do thou guard him who is praising thee, And do not impose on us misfortune. When he hath entered into him, Mātarisvan hath churned The Hotr desirous of all deeds, the All-gods. The radiant lustre which they have bestowed on his form, brilliant as the sun, Among men and men dwelling in heaven. Agni hath made a protection for me and for him. May all beings rejoice in the praise of this Karman which he accomplisheth, as he beareth [] the plough. (anāramaṇa) (ix.4); the Mahāsāmghikas and the Sammitiyas say that the anusayas aremorally neutral, without causes, and disassociated from the mind (xi.1). Anuśaya as distinct Whom even in their eternal dwelling have they taken up, Whom the worshipful keep in honour with praises. Like charioteers who long for carriages, The steeds that grasp the shoulder- joints [] are ready to hear. He delights in many a sight; With his jaws he shines brightly in the wood. The wind blows after him; Let there be a blaze, like an arrow shot through the bowls in the sky.

mantro guruḥ punar astu so asmā anu mṛkṣīṣṭa tanvaṃ duruktaiḥ#Let counsel be again the preceptor, May it for him unite his body with ill-said things;$uta vā yaḥ sahasya pravidvān marto martam marcayati dvayena#Or he who, knowing the strength of a mortal, Defiles a mortal with a double ;$ataḥ pāhi stavamāna stuvantam agne mākir no duritāya dhāyīḥ#Therefore, O Agni, do thou guard him who is praising thee, And do not impose on us misfortune.$mathīd yad īṃ viṣṭo mātariśvā hotāraṃ viśvāpsuṃ viśvadevyam#When he hath entered into him, Mātarisvan hath churned The Hotr desirous of all deeds, the All-gods.$ni yaṃ dadhur manuṣyāsu vikṣu svar ṇa citraṃ vapuṣe vibhāvam#The radiant lustre which they have bestowed on his form, brilliant as the sun, Among men and men dwelling in heaven.$dadānam in na dadabhanta manmāgnir varūtham mama tasya cākan#Agni hath made a protection for me and for him.$juṣanta viśvāny asya karmopastutim bharamāṇasya kāroḥ#May all beings rejoice in the praise of this Karman which he accomplisheth, as he beareth [] the plough.$nitye cin nu yaṃ sadane jagṛbhre praśastibhir dadhire yajñiyāsaḥ#Whom even in their eternal dwelling have they taken up, Whom the worshipful keep in honour with praises.$pra sū nayanta gṛbhayanta iṣṭāv aśvāso na rathyo rārahāṇāḥ#Like charioteers who long for carriages, The steeds that grasp the shoulder- joints [] are ready to hear.$purūṇi dasmo ni riṇāti jambhair ād rocate vana ā vibhāvā#He delights in many a sight; With his jaws he shines brightly in the wood.$ād asya vāto anu vāti śocir astur na śaryām asanām anu dyūn#The wind blows after him; Let there be a blaze, like an arrow shot through the bowls in the sky.$

bhedenādhigatau pūrvaṃ śabdau tulyaśrutī punaḥ tantreṇa pratipattāraḥ prayoktrā pratipāditāḥ ekasyāpi vivakṣāyām anuniṣpadyate paraḥ vinābhisaṃdhinā śabdaḥ śaktirūpaḥ prakāśate anekā śaktir ekasya yugapac chrūyate kva cit agniḥ prakāśadāhābhyām ekatrāpi niyujyate āvṛttiśaktibhinnārthe vākye sakṛd api śrute liṅgād vā tantradharmād vā vibhāgo vyavatiṣṭhate saṃprasāraṇasaṃjñāyāṃ liṅgābhyāṃ varṇavākyayoḥ pravibhāgas tathā sūtra ekasminn eva jāyate tathā dvirvacane cīti tantropāyād alakṣaṇaḥ ekaśeṣeṇa nirdeśo bhāṣya eva pradarśitaḥ$The two words have been previously cognised as different; but now they are both equally denoted by the same word. The persons who are going to learn this from the Treatise have been described by us through the persons who propounded it. Even if only one person wishes to utter a word, the subsequent word does not necessarily produce the desired result. ichwohl sind bis heute lediglich zwei angemessen beschrieben worn: diejenigen der Dalai Lamas und der Panchen Lamas. Diese zweiaren die mächtigsten Lamas in der Gelukpa-Theokratie und so ist esin Zufall, dass die Darstellungen ihrer Präexistenzen (sku phreng) seit without intention, the word becomes manifested in the form of a latent potency. In some cases, we have heard that a single person possesses many kinds of powers at the same time. The fire is directed towards one and the same thing by means of its light and its burning. If a sentence is heard only once then it conveys a meaning which is diverse by reason of the repetition of the same word. The distinction is based on gender and on the dharma prescribed in that tantra. In a case of Samprasāraṇa-Saṅjñā, both the letters and sentences are marked by significant indicatives. Thus the distinction is produced in one and the same sūtra. Similarly, though the word 'ci' is used twice, yet it has a secondary signification because of its being treated as a Tantra. Phenapifl(liipamasutta (SN 22.95, ;::; SAc no.265): 1 98 . 1 ; 597. 1 .3 + fn. 2575Prajniipiiramitii The remaining portion of the verse is meant to be an exposition of what has been said in the Bhāṣya.

bhedenādhigatau pūrvaṃ śabdau tulyaśrutī punaḥ#The two words have been previously cognised as different; but now they are both equally denoted by the same word.$tantreṇa pratipattāraḥ prayoktrā pratipāditāḥ#The persons who are going to learn this from the Treatise have been described by us through the persons who propounded it.$ekasyāpi vivakṣāyām anuniṣpadyate paraḥ#Even if only one person wishes to utter a word, the subsequent word does not necessarily produce the desired result.$vinābhisaṃdhinā śabdaḥ śaktirūpaḥ prakāśate#without intention, the word becomes manifested in the form of a latent potency.$anekā śaktir ekasya yugapac chrūyate kva cit#In some cases, we have heard that a single person possesses many kinds of powers at the same time.$agniḥ prakāśadāhābhyām ekatrāpi niyujyate#The fire is directed towards one and the same thing by means of its light and its burning.$āvṛttiśaktibhinnārthe vākye sakṛd api śrute#If a sentence is heard only once then it conveys a meaning which is diverse by reason of the repetition of the same word.$liṅgād vā tantradharmād vā vibhāgo vyavatiṣṭhate#The distinction is based on gender and on the dharma prescribed in that tantra.$saṃprasāraṇasaṃjñāyāṃ liṅgābhyāṃ varṇavākyayoḥ#In a case of Samprasāraṇa-Saṅjñā, both the letters and sentences are marked by significant indicatives.$pravibhāgas tathā sūtra ekasminn eva jāyate#Thus the distinction is produced in one and the same sūtra.$tathā dvirvacane cīti tantropāyād alakṣaṇaḥ#Similarly, though the word 'ci' is used twice, yet it has a secondary signification because of its being treated as a Tantra.$ekaśeṣeṇa nirdeśo bhāṣya eva pradarśitaḥ#The remaining portion of the verse is meant to be an exposition of what has been said in the Bhāṣya.$

vināyako vinetā ca jinaputro jinātmajaḥ bhānuḥ sahasraraśmimastvaṃ somastvaṃ ca bṛhaspatiḥ dhanado varuṇaścaiva tvaṃ viṣṇustvaṃ maheśvaraḥ ananto nāgarājastvaṃ skandaḥ senāpatistathā vemacitrāsurendrastvaṃ bhaumaḥ śukro budhastathā sarvadevamayo vīraḥ sarvadevairnamaskṛtaḥ lokadharmamalātītastvaṃ loke cāgrapudgalaḥ lokajño lokavijñāto jñānināṃ pravaro varaḥ varado layanaṃ trāṇamadhṛṣyo mārakarmiṇām gambhīraścānavadyaśca kalyāṇamitrasaṃpadaḥ vaidyastvaṃ śalyahartā na naradamyaḥ susārathiḥ matimān gatimāṃścaiva buddhimāṃśca vicakṣaṇaḥ puṇyavān kalpavṛkṣaśca bodhyaṅgapuṣpamaṇḍitaḥ$He is the guide, the instructor, The son of the victorious ones, the descendant of the victorious ones. You are the sun with the one thousand rays. You are Soma. You are Brihaspati. You are the granter of wealth. You are Varuna. You are Vishnu. You are Maheshvara. You are Ananta, the king of serpents. You are Skanda, the commander. O Vema! You are the Indra of the asuras, Chitra, Bhauma, Shukra and Budha. The brave one is full of all the gods and is worshipped by all the gods. You have transcended the stain of worldly phenomena. You are the supreme person in this world. Knower of the world, renowned in the world, The best of the wise, supreme among the wise, He is the granter of boons, the shelter, the protector, Invincible by those who act like demons. He is the one who grants boons; He is the refuge, the protector, Invincible by those who act like demons. The accomplishments of a spiritual friend are profound and faultless. You are a physician who can remove the stakes, not an excellent charioteer who can be tamed by men. Intelligentwell-versed in the process of going. Intelligentintelligent, perfectly versed. The merit-bearing tree of the wishing tree Is crowned with flowers from the aspects of enlightenment.

vināyako vinetā ca jinaputro jinātmajaḥ#He is the guide, the instructor, The son of the victorious ones, the descendant of the victorious ones.$bhānuḥ sahasraraśmimastvaṃ somastvaṃ ca bṛhaspatiḥ#You are the sun with the one thousand rays. You are Soma. You are Brihaspati.$dhanado varuṇaścaiva tvaṃ viṣṇustvaṃ maheśvaraḥ#You are the granter of wealth. You are Varuna. You are Vishnu. You are Maheshvara.$ananto nāgarājastvaṃ skandaḥ senāpatistathā#You are Ananta, the king of serpents. You are Skanda, the commander.$vemacitrāsurendrastvaṃ bhaumaḥ śukro budhastathā#O Vema! You are the Indra of the asuras, Chitra, Bhauma, Shukra and Budha.$sarvadevamayo vīraḥ sarvadevairnamaskṛtaḥ#The brave one is full of all the gods and is worshipped by all the gods.$lokadharmamalātītastvaṃ loke cāgrapudgalaḥ#You have transcended the stain of worldly phenomena. You are the supreme person in this world.$lokajño lokavijñāto jñānināṃ pravaro varaḥ#Knower of the world, renowned in the world, The best of the wise, supreme among the wise,$varado layanaṃ trāṇamadhṛṣyo mārakarmiṇām#He is the granter of boons, the shelter, the protector, Invincible by those who act like demons. He is the one who grants boons; He is the refuge, the protector, Invincible by those who act like demons.$gambhīraścānavadyaśca kalyāṇamitrasaṃpadaḥ#The accomplishments of a spiritual friend are profound and faultless.$vaidyastvaṃ śalyahartā na naradamyaḥ susārathiḥ#You are a physician who can remove the stakes, not an excellent charioteer who can be tamed by men.$matimān gatimāṃścaiva buddhimāṃśca vicakṣaṇaḥ#Intelligentwell-versed in the process of going. Intelligentintelligent, perfectly versed.$puṇyavān kalpavṛkṣaśca bodhyaṅgapuṣpamaṇḍitaḥ#The merit-bearing tree of the wishing tree Is crowned with flowers from the aspects of enlightenment.$

babandha bhāryānugataṃ nayati sma ca tāṃ sabhām tatra bherīmahāśabdasamāhūtā itas tataḥ vidyādharā milanti sma sudharmāyāṃ yathā surāḥ āgatyopāviśaccātra ratnasiṃhāsanopari rājā vāyupatho nāma sabhyo vidyādharair vṛtaḥ vyādhunvadbhir ivādharmaṃ vījyamānasya cāmaraiḥ tasya mānasavego gre sthitvā pāpo bravīdidam martyo py antaḥ puradhvaṃsakārī vidhvaṃsakaḥ svasuḥ śatrurmamāyaṃ vadhyo dya svāmyakāmaḥ kilaiṣa naḥ tac chrutvā tena sabhyena pṛṣṭaḥ pratyuttaraṃ prati naravāhanadatto tra vīro visrabdham abravīt sā sabhā yatra sabhyo sti sa sabhyo dharmam āha yaḥ sa dharmo yatra satyaṃ syātatsatyaṃ yatra na cchalam baddho haṃ māyayātraiva sthito bhūmāv ayaṃ punaḥ asanasthaś ca muktaś ca ko vivādaḥ samo tra nau$Followed by his wife, he tied him up and took him to the assembly hall. Here and there, the drums were sounded with a great roar. The vidyadharas assembled, like the gods in Sudharma. When he arrived, he seated himself on a throne made out of jewels. There was a king named Vayupathra and he was surrounded by vidyadharas. He is fanned with whisks, as if those made of adharma are being countered. The evil ones mind urged by desire was in front of him and he spoke these words. Although a mortal, destroyer of the harem, Destroyer of sisters, This enemy of mine should be slain today; He desires our sovereignty. On hearing this, the members of the assembly asked him about the right answer to the question. The heroic Naravāhanadatta confidently replied: That is an assembly-hall where there is a member of the assembly, he who speaks on dharma is a member of the assembly-hall. That is dharma where there is truth. That is truth where there is no deceit. I have been bound down by the maya. But he is stationed on the ground here. The sitting and the liberatedwho can argue that we are equal here?

babandha bhāryānugataṃ nayati sma ca tāṃ sabhām#Followed by his wife, he tied him up and took him to the assembly hall.$tatra bherīmahāśabdasamāhūtā itas tataḥ#Here and there, the drums were sounded with a great roar.$vidyādharā milanti sma sudharmāyāṃ yathā surāḥ#The vidyadharas assembled, like the gods in Sudharma.$āgatyopāviśaccātra ratnasiṃhāsanopari#When he arrived, he seated himself on a throne made out of jewels.$rājā vāyupatho nāma sabhyo vidyādharair vṛtaḥ#There was a king named Vayupathra and he was surrounded by vidyadharas.$vyādhunvadbhir ivādharmaṃ vījyamānasya cāmaraiḥ#He is fanned with whisks, as if those made of adharma are being countered.$tasya mānasavego gre sthitvā pāpo bravīdidam#The evil ones mind urged by desire was in front of him and he spoke these words.$martyo py antaḥ puradhvaṃsakārī vidhvaṃsakaḥ svasuḥ#Although a mortal, destroyer of the harem, Destroyer of sisters,$śatrurmamāyaṃ vadhyo dya svāmyakāmaḥ kilaiṣa naḥ#This enemy of mine should be slain today; He desires our sovereignty.$tac chrutvā tena sabhyena pṛṣṭaḥ pratyuttaraṃ prati#On hearing this, the members of the assembly asked him about the right answer to the question.$naravāhanadatto tra vīro visrabdham abravīt#The heroic Naravāhanadatta confidently replied:$sā sabhā yatra sabhyo sti sa sabhyo dharmam āha yaḥ#That is an assembly-hall where there is a member of the assembly, he who speaks on dharma is a member of the assembly-hall.$sa dharmo yatra satyaṃ syātatsatyaṃ yatra na cchalam#That is dharma where there is truth. That is truth where there is no deceit.$baddho haṃ māyayātraiva sthito bhūmāv ayaṃ punaḥ#I have been bound down by the maya. But he is stationed on the ground here.$asanasthaś ca muktaś ca ko vivādaḥ samo tra nau#The sitting and the liberatedwho can argue that we are equal here?$

gāndharbbo rākṣasaścaiva kṣatriyasya praśasyate aprārthitaḥ prayatnena brāhmastu parikīrttitaḥ prārthitārthapradānena prājāpatyaḥ prakīrttitaḥ āsuro draviṇādānāt gāndharbbaḥ samayānmithaḥ rākṣaso yuddhaharaṇāt paiśācaḥ kanyakācchalāt tisrastu bhāryyāḥ kṣatrasya bhāryaikā brāhmaṇasya tu ekaiva bhāryyā vaiśyasya śūdrasya ca vidhīyate kṣatriyā vaiśyā śūdrā ca kṣatriyasya prakīrttitā ekaiva bhāryyā viprasya brāhmaṇī tu vidhīyate vaiśyaiva bhāryyā vaiśyasya śūdrā śūdrasya kīrttitā brāhmaṇo nodvahet kanyāmasavarṇāṃ kadācana brāhmaṇādvaiśyakanyāyāmambaṣṭho yo vyajāyata sa tu śūdratvamāpanno vivahenna tato viśām$The gandharva and rakshasa forms are praised for the kshatriya. The brahma form is said to be that which is not sought for and made to take care of. The Prājāpatya is said to be by giving the wealth solicited. The Gāndharva is that in which presents are made to an Asura on the ground of gifts being made; and it is called Āsura, on account of its being entered into between two parties by mutual agreement. He is like a rakshasa because he abducted her from the field of battle. He is like a pishacha because he deceitfully abducted a maiden. A kshatriya can have three wives and a brahmana only one. It is laid down that the Vaiśya and the Śūdra should have only one wife. Kshatriyas, vaishyas and shudras are said to be for kshatriyas. It is laid down that only one wife, a Brāhmaṇa girl, should be given to a Brāhmaṇa. It has been said that the vaishya can have a vaishya as his wife and the shudra can have a shudra as his wife. A brahmana must never marry a maiden who is not of the same varna as himself. The Ambaṣṭha father begot on the Brāhmaṇa a Vaiśya girl, who behaved like a Vaiśya. But having attained the state of a Shudra, he shall not marry a Vaishya woman.

gāndharbbo rākṣasaścaiva kṣatriyasya praśasyate#The gandharva and rakshasa forms are praised for the kshatriya.$aprārthitaḥ prayatnena brāhmastu parikīrttitaḥ#The brahma form is said to be that which is not sought for and made to take care of.$prārthitārthapradānena prājāpatyaḥ prakīrttitaḥ#The Prājāpatya is said to be by giving the wealth solicited.$āsuro draviṇādānāt gāndharbbaḥ samayānmithaḥ#The Gāndharva is that in which presents are made to an Asura on the ground of gifts being made; and it is called Āsura, on account of its being entered into between two parties by mutual agreement.$rākṣaso yuddhaharaṇāt paiśācaḥ kanyakācchalāt#He is like a rakshasa because he abducted her from the field of battle. He is like a pishacha because he deceitfully abducted a maiden.$tisrastu bhāryyāḥ kṣatrasya bhāryaikā brāhmaṇasya tu#A kshatriya can have three wives and a brahmana only one.$ekaiva bhāryyā vaiśyasya śūdrasya ca vidhīyate#It is laid down that the Vaiśya and the Śūdra should have only one wife.$kṣatriyā vaiśyā śūdrā ca kṣatriyasya prakīrttitā#Kshatriyas, vaishyas and shudras are said to be for kshatriyas.$ekaiva bhāryyā viprasya brāhmaṇī tu vidhīyate#It is laid down that only one wife, a Brāhmaṇa girl, should be given to a Brāhmaṇa.$vaiśyaiva bhāryyā vaiśyasya śūdrā śūdrasya kīrttitā#It has been said that the vaishya can have a vaishya as his wife and the shudra can have a shudra as his wife.$brāhmaṇo nodvahet kanyāmasavarṇāṃ kadācana#A brahmana must never marry a maiden who is not of the same varna as himself.$brāhmaṇādvaiśyakanyāyāmambaṣṭho yo vyajāyata#The Ambaṣṭha father begot on the Brāhmaṇa a Vaiśya girl, who behaved like a Vaiśya.$sa tu śūdratvamāpanno vivahenna tato viśām#But having attained the state of a Shudra, he shall not marry a Vaishya woman.$

tailapākena tulye ca ghṛtapāke vivakṣite kriyāvad api kāryāṇāṃ darśanāt pratyayo bhavet atiṅgrahaṇam evaṃ tu samāsasya nivartakam gamanaṃ kārakasyeti ṇvuly anyasmin na saṃbhavet sarvasya parihārārthaṃ samudāyatvam āśritam śuddhāyāḥ saṃbhavān na syāt kriyāyā brāhmaṇādiṣu upamānavivakṣāyāṃ svadharmaś ca nivartate kriyāyā na śrutād yasmād upamānaṃ samāpyate tṛtīyo py āśrito bhedo dharmaḥ sādhāraṇo dvayoḥ vyāpāravān na kṛtsnasya sāmyaṃ kṛtsnena vidyate$Clarified butter duly cooked with the preceding drugs should be regarded as possessed of the same virtue as that of a medicated clarified butter cooked with an adequate quantity of oil. Likewise, the perception of an effect produces a judgment which refers to an act of perception. The Buddhists may contend that the perception of an object refers only to an act of perception and that it refers only to an act of perception. The addition of the epithet too long serves to preclude the possibility of such compounds as would be necessary in a case where there is no agreement between two things. The 'gamana' of the nominative case-ending is not possible in any other case. In order to avoid all these difficulties, the Author adopts the collective form. We have chosen to omit this line, which was printed as the second half ofa citation. Given the evidence of our manuscripts, it is doubtful whetherthis line was cited by Yogarāja, and it is more likely to be a scribal addi-tion than an original quote. Moreover, it is also somewhat out of context,for initiation and its nirvacana are only indirectly related to the topic offinding a guru.*p. 12, 1.1: In the case of Brāhmaṇas and others, there would be no possibility of any pure action. If the comparison is meant to be emphasised, then ones own duty ceases. As a matter of fact, the verb Kriyā has never been directly mentioned in the Veda; hence it is only right that it should be taken as standing for Analogical Cognition. And the third is a property common to both, namely, that which forms the basis of differentiation. One who is preoccupied with his own affairs does not see that everything is the same as everyone else.

tailapākena tulye ca ghṛtapāke vivakṣite#Clarified butter duly cooked with the preceding drugs should be regarded as possessed of the same virtue as that of a medicated clarified butter cooked with an adequate quantity of oil.$kriyāvad api kāryāṇāṃ darśanāt pratyayo bhavet#Likewise, the perception of an effect produces a judgment which refers to an act of perception. The Buddhists may contend that the perception of an object refers only to an act of perception and that it refers only to an act of perception.$atiṅgrahaṇam evaṃ tu samāsasya nivartakam#The addition of the epithet too long serves to preclude the possibility of such compounds as would be necessary in a case where there is no agreement between two things.$gamanaṃ kārakasyeti ṇvuly anyasmin na saṃbhavet#The 'gamana' of the nominative case-ending is not possible in any other case.$sarvasya parihārārthaṃ samudāyatvam āśritam#In order to avoid all these difficulties, the Author adopts the collective form.$śuddhāyāḥ saṃbhavān na syāt kriyāyā brāhmaṇādiṣu#In the case of Brāhmaṇas and others, there would be no possibility of any pure action.$upamānavivakṣāyāṃ svadharmaś ca nivartate#If the comparison is meant to be emphasised, then ones own duty ceases.$kriyāyā na śrutād yasmād upamānaṃ samāpyate#As a matter of fact, the verb Kriyā has never been directly mentioned in the Veda; hence it is only right that it should be taken as standing for Analogical Cognition.$tṛtīyo py āśrito bhedo dharmaḥ sādhāraṇo dvayoḥ#And the third is a property common to both, namely, that which forms the basis of differentiation.$vyāpāravān na kṛtsnasya sāmyaṃ kṛtsnena vidyate#One who is preoccupied with his own affairs does not see that everything is the same as everyone else.$

garbhanyāsārthamathavā pīṭhanyāsārthameva vā ratnānāmapyalābhe tu suvarṇaṃ tatra nikṣipet viṣṇusūktaṃ tu juhuyātprāyaścittaṃ tu tadbhavet dhātūnāṃ pāradaṃ prāktamalābhapraṇidhintu tat pāradaṃ tatra nikṣipya brāhmaṃ raudraṃ ca niṣkṛtiḥ yavā bījapratinidhirmudgānvā tatra nikṣipet vāyavyaṃ vaiṣmavaṃ ceti juhuyāttatra niṣkṛtiḥ dhruvabelasya nirmāṇe śūlagrahaṇakarmaṇi sthāpane vā viparyāse brāhmaṃ raudraṃ ca vaiṣṇavam vāhṛtyantaṃ ca hutvaiva vidhinā yojayetpunaḥ apramāṇe vimāne tu beraṃ mānavivarjitam ajñānāt sthāpitaṃ cettadrājarāṣṭravināśakṛt taddoṣaśamanārthaṃ ca mahāśāntiṃ hunedbudhaḥ$It may be for the sake of garbhanyāsa or for the sake of the location on the pedestal. Even in the absence of gems, gold should be deposited there. I.e., not restricted by the qualification "in order to warm himself".3:-0 CorrespondIng to Vin II 138, prohibiting monks from setting fire to a forest (except counterfire in case of emergency), Here, the reason adduced is that people (manuss5) object to it as being One should offer oblations with the hymn addressed to Viṣṇu. That would be an expiation. Before making the aspiration to attain the perfection of the sensory constituents, The expiation consists in throwing the mercury of a Bráhma or Rudra type into the pitcher. Barley or Mudga should be substituted for seeds and soaked in the aforesaid decoction. The expiation in this case is that one should offer oblations with vāyavyaṃ ca vaiṣmavam[]. Dhruvathe axle-bearing tree. Should be taken as referring to the act of wielding the spear;this has been added with a view to emphasise what is going to be said in connection with it. In the case of fixing or reversal it is Brāhma, Raudra and Vaiṣṇava. Having offered oblations ending with the carrying of the burden, it should be again employed in the prescribed manner. 476).It is quoted in Vyavahāramayūkha (p.55);—in Aparārka (p. In an immeasurable mansion, There is no fear and no pride. If it is installed through ignorance, it will lead to the destruction of the king and the kingdom. The wise man should offer the principal appeasing oblation for the appeasement of that defect.

garbhanyāsārthamathavā pīṭhanyāsārthameva vā#It may be for the sake of garbhanyāsa or for the sake of the location on the pedestal.$ratnānāmapyalābhe tu suvarṇaṃ tatra nikṣipet#Even in the absence of gems, gold should be deposited there.$viṣṇusūktaṃ tu juhuyātprāyaścittaṃ tu tadbhavet#One should offer oblations with the hymn addressed to Viṣṇu. That would be an expiation.$dhātūnāṃ pāradaṃ prāktamalābhapraṇidhintu tat#Before making the aspiration to attain the perfection of the sensory constituents,$pāradaṃ tatra nikṣipya brāhmaṃ raudraṃ ca niṣkṛtiḥ#The expiation consists in throwing the mercury of a Bráhma or Rudra type into the pitcher.$yavā bījapratinidhirmudgānvā tatra nikṣipet#Barley or Mudga should be substituted for seeds and soaked in the aforesaid decoction.$vāyavyaṃ vaiṣmavaṃ ceti juhuyāttatra niṣkṛtiḥ#The expiation in this case is that one should offer oblations with vāyavyaṃ ca vaiṣmavam[].$dhruvabelasya nirmāṇe śūlagrahaṇakarmaṇi#Dhruvathe axle-bearing tree. Should be taken as referring to the act of wielding the spear;this has been added with a view to emphasise what is going to be said in connection with it.$sthāpane vā viparyāse brāhmaṃ raudraṃ ca vaiṣṇavam#In the case of fixing or reversal it is Brāhma, Raudra and Vaiṣṇava.$vāhṛtyantaṃ ca hutvaiva vidhinā yojayetpunaḥ#Having offered oblations ending with the carrying of the burden, it should be again employed in the prescribed manner.$apramāṇe vimāne tu beraṃ mānavivarjitam#In an immeasurable mansion, There is no fear and no pride.$ajñānāt sthāpitaṃ cettadrājarāṣṭravināśakṛt#If it is installed through ignorance, it will lead to the destruction of the king and the kingdom.$taddoṣaśamanārthaṃ ca mahāśāntiṃ hunedbudhaḥ#The wise man should offer the principal appeasing oblation for the appeasement of that defect.$

ayaṃ nṛpottamāṅgaṇe mahendrapīṭhamāruhat samastarājarājatāmavāpa nopyanicchatām ataḥ punaḥ kathaṃ hariṃ vayaṃ jayema cintyatām yathā cabhīṣmakātmajāmavāpnuyācca cedirāṭ clxxxiayaṃ hi dattaputrako ma aurasād viśiṣyate ato niveśya eṣa me surūpiṇī ca rugmiṇī śivāgameṣu ṇsiṣyakāḥ sarugmisālvapauṇḍrakāḥ mamākhilā nṛpāstataḥ kurudhvametadeva me itīrite tu saubharāḍjagāda rugmisaṃ vidā svayaṃ varo nivartitaḥ svasārameṣa dāsyati nacātivartituṃ kṣamaḥ pitāsya cedipāya tām pradātukāmamātmajaṃ vayogatastathābalaḥ svayaṃ tu kṛṣṇa etya no vijitya kanyakāṃ haret tatosya pūrvameva no hyabhāvatā kṛt ā ṇsubhā upāya eṣa cintito mayātra māgadheśvara$This one has ascended the throne of great Indra In the sublime courtyard of the king. He obtained the kingship of all the kings, but not for those who wished to be kings. Now think again as to how we shall conquer Viṣṇu. Let the king of Chedi obtain Bhishmakas daughter. This son whom I have given away is preferable to my own, begotten son. So I'll set up here my beautiful woman and her lover, and then I'll make love to them. In the Śaiva Āgamas there are Nṣīṣyakas, Sakrmiṇḍiyas and Sālvapāṇḍarakas. O kings! Therefore, act in the same way towards me. When this had been said, the king of Saubha, who knew the symptoms of a disease, replied: "Let it be as you wish. Self], 166, 168, 192, 216,218, 228ātmākhyāti, failure to discern the Self, 80,130, 149Ayurveda, 300bandha, bondage, 44, 80, 81, 95, 103,163, 173, 175, 192, 217, 219,221, 229-232, 244, 247, 281,292bauddhajñāna, 38, 42 The bridegroom himself has turned back, and he will give you his treasure. His father is incapable of violating the rule of the Chedis. You are now aged and weak and desire to give up your son. But Kṛṣṇa may come himself, defeat us and carry away our daughter. II, 261 (=26 [Nr. 75] p. 542 b 6 f.): aniccä, bhikkhave, käma tuccä Because of that, his nonbeing is the cause of our bad rebirth already in the past. O lord of Magadha! I have thought of a means.

ayaṃ nṛpottamāṅgaṇe mahendrapīṭhamāruhat#This one has ascended the throne of great Indra In the sublime courtyard of the king.$samastarājarājatāmavāpa nopyanicchatām#He obtained the kingship of all the kings, but not for those who wished to be kings.$ataḥ punaḥ kathaṃ hariṃ vayaṃ jayema cintyatām#Now think again as to how we shall conquer Viṣṇu.$yathā cabhīṣmakātmajāmavāpnuyācca cedirāṭ#Let the king of Chedi obtain Bhishmakas daughter.$clxxxiayaṃ hi dattaputrako ma aurasād viśiṣyate#This son whom I have given away is preferable to my own, begotten son.$ato niveśya eṣa me surūpiṇī ca rugmiṇī#So I'll set up here my beautiful woman and her lover, and then I'll make love to them.$śivāgameṣu ṇsiṣyakāḥ sarugmisālvapauṇḍrakāḥ#In the Śaiva Āgamas there are Nṣīṣyakas, Sakrmiṇḍiyas and Sālvapāṇḍarakas.$mamākhilā nṛpāstataḥ kurudhvametadeva me#O kings! Therefore, act in the same way towards me.$itīrite tu saubharāḍjagāda rugmisaṃ vidā#When this had been said, the king of Saubha, who knew the symptoms of a disease, replied: "Let it be as you wish.$svayaṃ varo nivartitaḥ svasārameṣa dāsyati#The bridegroom himself has turned back, and he will give you his treasure.$nacātivartituṃ kṣamaḥ pitāsya cedipāya tām#His father is incapable of violating the rule of the Chedis.$pradātukāmamātmajaṃ vayogatastathābalaḥ#You are now aged and weak and desire to give up your son.$svayaṃ tu kṛṣṇa etya no vijitya kanyakāṃ haret#But Kṛṣṇa may come himself, defeat us and carry away our daughter.$tatosya pūrvameva no hyabhāvatā kṛt ā ṇsubhā#Because of that, his nonbeing is the cause of our bad rebirth already in the past.$upāya eṣa cintito mayātra māgadheśvara#O lord of Magadha! I have thought of a means.$

svāhāityaṣṭamīmhutvāyathāāyatanamsruvamnidhāyayathāprapannamupaniṣkramyaagreṇasadauttareṇasrutimprāntiṣṭhanparimādānjapānjapati vāgāyurviśvaāyurviśvamāyurehyevāhiindraupehiviśvathavidāmaghavanvidāiti athaatraevatiṣṭhannagnimyathāaṅgamupatiṣṭhate namastegāyatrāyayatteśiroyattepuraitipūrvaardham namasterathantarāyayastedakṣiṇobāhuryastedakṣiṇaḥpakṣaitidakṣiṇampakṣam namastebṛhateyastauttarobāhuryastauttaraḥpakṣaityuttarampakṣam namastevāmadevyāyayattemadhyamyastaātmāitimadhyam$theu all ideas could be rejected as false.73-74. As a matter of fact, we do not perceive any particular virtuein any particular individual cow what, then, is that one individual, which"would be called a ""Cow"" (aud on a similarity with which we would apply" III 42, which describes the state of the jīvanmukta. ¹47148But the term itself is employed in the Spandakārikā (II 5). Even bet-ter, jīvanmukti is the real subject of the treatise, as both the SpP and theSpN emphasize, and the jīvanmukta is described in the manner of the sak-ticakreśvara, 'Lord of the Wheel of energies'. The term, in its Kaula accep-143 Sanderson 2004: 273-293.144 On the Kālikākrama, see Sanderson 2007: 369-370. Having offered the eighth libation with "Svāhā" and having deposited the dipping-spoon in its proper place, having gone out by the route by which he had come, standing in front of the offering to the north of the shed, he murmurs the measuring mantras. Speech is life, all life is life; do thou live all life. Come hither, O Indra, that we may win all wealth. he rendersactually Now, while standing here, he prays to Agni according to his several limbs. Homage to thee, the singer; let thy head rise; let thy front part be united. Homage to thee, O Atharayi, whose right arm goes to the right wing. Homage to thee, O great one; they say that thou art the furtherer; he who is the furtherer goes to the further wing. Homage to you, the goddess of unadulterated joy. The middle one is in your midst, and the middle one is in your own self.

svāhāityaṣṭamīmhutvāyathāāyatanamsruvamnidhāyayathāprapannamupaniṣkramyaagreṇasadauttareṇasrutimprāntiṣṭhanparimādānjapānjapati#Having offered the eighth libation with "Svāhā" and having deposited the dipping-spoon in its proper place, having gone out by the route by which he had come, standing in front of the offering to the north of the shed, he murmurs the measuring mantras.$vāgāyurviśvaāyurviśvamāyurehyevāhiindraupehiviśvathavidāmaghavanvidāiti#Speech is life, all life is life; do thou live all life. Come hither, O Indra, that we may win all wealth.$athaatraevatiṣṭhannagnimyathāaṅgamupatiṣṭhate#Now, while standing here, he prays to Agni according to his several limbs.$namastegāyatrāyayatteśiroyattepuraitipūrvaardham#Homage to thee, the singer; let thy head rise; let thy front part be united.$namasterathantarāyayastedakṣiṇobāhuryastedakṣiṇaḥpakṣaitidakṣiṇampakṣam#Homage to thee, O Atharayi, whose right arm goes to the right wing.$namastebṛhateyastauttarobāhuryastauttaraḥpakṣaityuttarampakṣam#Homage to thee, O great one; they say that thou art the furtherer; he who is the furtherer goes to the further wing.$namastevāmadevyāyayattemadhyamyastaātmāitimadhyam#Homage to you, the goddess of unadulterated joy. The middle one is in your midst, and the middle one is in your own self.$

piśaṅgarūpaḥ subharaḥ vayaḥdhāḥ śruṣṭī devakāmaḥ prajām tvaṣṭā vi nābhim asme iti devānām etu pāthaḥ vanaspatiḥ avasṛjan sūdayāti dhībhiḥ tridhā samaktam nayatu prajānan devebhyaḥ daivyaḥ śamitā$He has a yellow form. He is easy to support. Addicted to age;those who are incapable of breaking the continuity of youth, and those who are incapable of breaking the continuity of youth. Śruṣṭi is name; Devakāmaḥ, desiring to please the gods. He who desires to be loved by the gods;i. e., one who is going to perform a sacrifice in honour of the gods and the Pitṛs on behalf of the Brāhmaṇas. offspring. Tvashtri [] divided it, and Tvashtri united it; Tvastr united it, and Tvashtri united it; Tvashtri united it, and Tvashtri united it; Tvashtri united it, and Tvashtri united it; Tvashtri united it, and Tvashtri united it; Tv the navel... With us, i. e. with the word asme; Among the gods. This refers to the gods themselves, and not to the gods of the realm of the Thirty-Three. This refers to the gods of the realm of the Thirty-Three. Come along, charioteer! Plantsi. e., trees; They let him loose. He murmurs the Sûdadohas verse, --thereby he causes his vital airs to be exhausted, and his vital airs to be consumed;--whereby he causes his vital airs to be exhausted, and his vital airs to be consumed: whereby he causes his vital airs to be exhausted, and his With intellecti. e., with the five organs of sensation, as also with the five organs of consciousness and the five organs of action. It is threefold: consisting of the eye, ear, nose, tongue, body, and mind. Clearlyi. e., in a manner not inconsistent with the real state of things; i. e., properly soiled. Please lead him away! Cognisantwho has full knowledge of the real state of things; i. e. who knows what is actually going to take place, and what is not going to take place. for the gods. Divine, i. e., pertaining to the gods. the pacifier,

piśaṅgarūpaḥ#He has a yellow form.$subharaḥ#He is easy to support.$vayaḥdhāḥ#Addicted to age;those who are incapable of breaking the continuity of youth, and those who are incapable of breaking the continuity of youth.$śruṣṭī#Śruṣṭi is name;$devakāmaḥ#Devakāmaḥ, desiring to please the gods. He who desires to be loved by the gods;i. e., one who is going to perform a sacrifice in honour of the gods and the Pitṛs on behalf of the Brāhmaṇas.$prajām#offspring.$tvaṣṭā vi#Tvashtri [] divided it, and Tvashtri united it; Tvastr united it, and Tvashtri united it; Tvashtri united it, and Tvashtri united it; Tvashtri united it, and Tvashtri united it; Tvashtri united it, and Tvashtri united it; Tv$nābhim#the navel...$asme iti#With us, i. e. with the word asme;$devānām#Among the gods. This refers to the gods themselves, and not to the gods of the realm of the Thirty-Three. This refers to the gods of the realm of the Thirty-Three.$etu pāthaḥ#Come along, charioteer!$vanaspatiḥ#Plantsi. e., trees;$avasṛjan#They let him loose.$sūdayāti#He murmurs the Sûdadohas verse, --thereby he causes his vital airs to be exhausted, and his vital airs to be consumed;--whereby he causes his vital airs to be exhausted, and his vital airs to be consumed: whereby he causes his vital airs to be exhausted, and his$dhībhiḥ#With intellecti. e., with the five organs of sensation, as also with the five organs of consciousness and the five organs of action.$tridhā#It is threefold: consisting of the eye, ear, nose, tongue, body, and mind.$samaktam#Clearlyi. e., in a manner not inconsistent with the real state of things; i. e., properly soiled.$nayatu#Please lead him away!$prajānan#Cognisantwho has full knowledge of the real state of things; i. e. who knows what is actually going to take place, and what is not going to take place.$devebhyaḥ#for the gods.$daivyaḥ#Divine, i. e., pertaining to the gods.$śamitā#the pacifier,$

īṣathuḥ ājatam syūmaraśmaye yābhiḥ paṭharvā jaṭharasya adīdet śaryātam yābhiḥ aṅgiraḥ niraṇyathaḥ vivare$Ishatru, the son of Īsāthu, is the lord of all living beings; he rules over them like a king; his subjects are not under his sway. He rules over them as if they were his subjects; he rules over them as if they were his subjects; he rules over them as if they were his subjects; he rules over Ajāta is unconventional, not specifically invented. into the syûmarasmâyal, Those by which the Earth is sustained. Those by which the Earth is sustained. Those by which the Earth is sustained. Those by which the Earth is sustained. Those by which the Earth is sustained. Those by which the Earth is sustained. 3 . ' Basic S ection ' o f the Yogacarabhiimi and VastusamgrahaIJ1.4. Reconsideration of Some Occurrences of prabhavita Discussed by MATSUMOTO5. Prabhavita in the Bodhisattvabhiimi and the Problem of Interpolation. . 1 377Ch' ing-mu fo'r § : 1 70 . 1 . 1Dar�tantikas : 42.2; 47; 5 1 .2. 1 ; 288.2 1 fns . 1 70;198; 933 ; 1 003 ; 1 4 1 1Dignaga: 1 4 (+ fn. 6 1 ) ; 46 1DIparhkarasrlj fiana: 408Dharmagupta: Pt. II chs. 5.7 and 6.2.2.a I § §1 1 1 ; 1 1 3 . 1 -2 ; 1 29. 1 .2; 1 49; 1 5 0. 1 ; 367.3 ;408 ; 441 1 fns. 666; 73 1 ; 1 52 8 ; 1 577 of the stomach, Let him not steal ; for he who steals is a thief, and he who steals the goods of another shall be made to pay the first amercement. If anybody steals, let him not steal; for he who steals is a thief, and he who steals is a thief. But if anybody steals, let him not steal; in the Sharyatam. By means of which Aṅgiras [] sacrifices, by means of which Agni is worshipped, by means of which the gods are worshipped, by means of which Indra is worshipped, by means of which the Rsis are worshipped, by means of which Soma is worshipped, and by means of which you are without a chariot; if it is an open space;

īṣathuḥ#Ishatru, the son of Īsāthu, is the lord of all living beings; he rules over them like a king; his subjects are not under his sway. He rules over them as if they were his subjects; he rules over them as if they were his subjects; he rules over them as if they were his subjects; he rules over$ājatam#Ajāta is unconventional, not specifically invented.$syūmaraśmaye#into the syûmarasmâyal,$yābhiḥ paṭharvā#Those by which the Earth is sustained. Those by which the Earth is sustained. Those by which the Earth is sustained. Those by which the Earth is sustained. Those by which the Earth is sustained. Those by which the Earth is sustained.$jaṭharasya#of the stomach,$adīdet#Let him not steal ; for he who steals is a thief, and he who steals the goods of another shall be made to pay the first amercement. If anybody steals, let him not steal; for he who steals is a thief, and he who steals is a thief. But if anybody steals, let him not steal;$śaryātam#in the Sharyatam.$yābhiḥ aṅgiraḥ#By means of which Aṅgiras [] sacrifices, by means of which Agni is worshipped, by means of which the gods are worshipped, by means of which Indra is worshipped, by means of which the Rsis are worshipped, by means of which Soma is worshipped, and by means of which$niraṇyathaḥ#you are without a chariot;$vivare#if it is an open space;$

sutau tavaiva durdharṣo satyam etad bravīmi te pracetaso haṃ daśamaḥ putro rāghavanandana na smarāmy anṛtaṃ vākyaṃ tathemau tava putrakau bahuvarṣasahasrāṇi tapaścaryā mayā kṛtā tasyāḥ phalam upāśnīyām apāpā maithilī yathā ahaṃ pañcasu bhūteṣu manaḥṣaṣṭheṣu rāghava vicintya sītāṃ śuddheti nyagṛhṇāṃ vananirjhare iyaṃ śuddhasamācārā apāpā patidevatā lokāpavādabhītasya dāsyati pratyayaṃ tava vālmīkinaivam uktas tu rāghavaḥ pratyabhāṣata prāñjalir jagato madhye dṛṣṭvā tāṃ devavarṇinīm evam etan mahābhāga yathā vadasi dharmavit pratyayo hi mama brahmaṃs tava vākyair akalmaṣaiḥ pratyayo hi purā datto vaidehyā surasaṃnidhau seyaṃ lokabhayād brahmann apāpety abhijānatā parityaktā mayā sītā tad bhavān kṣantum arhati$This invincible one is your son. I am telling you this truthfully. O descendant of the Raghava lineage! I am the tenth son of Prachetas. I do not remember having uttered a falsehood. These are your sons. For many thousands of years, I have practised austerities. If Maithilee isnt innocent, I will not reap the fruits of that. O Raghava! I am in the five elements, with the mind as the sixth. Thinking that Sita was pure, he seized her by the waterfalls in the forest. She is pure in conduct and devoid of sin. Her husband is her divinity. You are scared because people will condemn you. He will instil confidence in you. Being thus addressed by Vālmīki, Rāghava replied: On seeing the one with the complexion of a goddess in the midst of that assembly, he joined his hands in salutation. O immensely fortunate one! O one who knows about dharma! It shall be as you say. O brahmana! I have confidence in your unblemished words. In the presence of the gods, Vaidehi had earlier given me this assurance. O brahmana! I know that she was innocent and was frightened of the worlds. I have abandoned Sita. Therefore, you should pardon me.

sutau tavaiva durdharṣo satyam etad bravīmi te#This invincible one is your son. I am telling you this truthfully.$pracetaso haṃ daśamaḥ putro rāghavanandana#O descendant of the Raghava lineage! I am the tenth son of Prachetas.$na smarāmy anṛtaṃ vākyaṃ tathemau tava putrakau#I do not remember having uttered a falsehood. These are your sons.$bahuvarṣasahasrāṇi tapaścaryā mayā kṛtā#For many thousands of years, I have practised austerities.$tasyāḥ phalam upāśnīyām apāpā maithilī yathā#If Maithilee isnt innocent, I will not reap the fruits of that.$ahaṃ pañcasu bhūteṣu manaḥṣaṣṭheṣu rāghava#O Raghava! I am in the five elements, with the mind as the sixth.$vicintya sītāṃ śuddheti nyagṛhṇāṃ vananirjhare#Thinking that Sita was pure, he seized her by the waterfalls in the forest.$iyaṃ śuddhasamācārā apāpā patidevatā#She is pure in conduct and devoid of sin. Her husband is her divinity.$lokāpavādabhītasya dāsyati pratyayaṃ tava#You are scared because people will condemn you. He will instil confidence in you.$vālmīkinaivam uktas tu rāghavaḥ pratyabhāṣata#Being thus addressed by Vālmīki, Rāghava replied:$prāñjalir jagato madhye dṛṣṭvā tāṃ devavarṇinīm#On seeing the one with the complexion of a goddess in the midst of that assembly, he joined his hands in salutation.$evam etan mahābhāga yathā vadasi dharmavit#O immensely fortunate one! O one who knows about dharma! It shall be as you say.$pratyayo hi mama brahmaṃs tava vākyair akalmaṣaiḥ#O brahmana! I have confidence in your unblemished words.$pratyayo hi purā datto vaidehyā surasaṃnidhau#In the presence of the gods, Vaidehi had earlier given me this assurance.$seyaṃ lokabhayād brahmann apāpety abhijānatā#O brahmana! I know that she was innocent and was frightened of the worlds.$parityaktā mayā sītā tad bhavān kṣantum arhati#I have abandoned Sita. Therefore, you should pardon me.$

tac chrutvānāyya nṛpatiḥ sa tāṃ rūpalatāṃ puraḥ imāmālikhya matputrīṃ darśayetyādideśa tam tataḥ kumāridattaḥ sa citrakṛdrājakanyakām ālikhya darśayām āsa tadrūpām eva tāṃ paṭe atha rūpadharo rājā tuṣṭo matvā vicakṣaṇam pṛcchati sma sa taṃ citrakaraṃ jāmātṛlipsayā bhadra pṛthvī tvayā bhrāntā tadbrūhi yadi kutracit rūpe madduhitustulyā dṛṣṭā strī puruṣo pi vā ity uktastena rājñā sa citrakṛtpratyuvāca tam naitattulyā mayā dṛṣṭā nārī kāpyathavā pumān ekas tu pṛthvīrūpākhyaḥ pratiṣṭhāne mahīpatiḥ dṛṣṭaḥ samo syās tenaiṣā yujyate yadi sādhu tat tulyarūpā yadā tena na prāptā rājakanyakā tadā nave pi tāruṇye sa tiṣṭhaty aparigrahaḥ mayā ca deva dṛṣṭvaiva sa rājā locanapriyaḥ$On hearing this, the king had Rūpalatā summoned before him. Make a portrait of my daughter and show it to me, he commanded him in the following words. Then the painter Kumāridatta went to see the princess. He then drew a picture of her, exactly as she had been described, and showed it to him on canvas. King Rūpadhara was pleased and thought that he was wise. In a desire to obtain a son-in-law, he asked the painter. My good fellow, you have wandered over the earth. Tell me if it is anywhere. Have you ever seen any man or woman As beautiful as my daughter? Thus addressed by the king, the painter replied: I have never seen anyone, woman or man, who is its equal. There is only one king named Pṛthvīrūpa who reigns over Pratiṣṭhāna. If you look upon her as equal, she will be united with you and that will be good. Having been thus addressed by his well-wisher, the king replied, O fortunate one! It is my good fortune that you are acting in this way. Since he could not find a princess equal to her in beauty, Then, even in the prime of youth, he remains unwedded. O King, as soon as I saw that king, who was dear to the eyes,

tac chrutvānāyya nṛpatiḥ sa tāṃ rūpalatāṃ puraḥ#On hearing this, the king had Rūpalatā summoned before him.$imāmālikhya matputrīṃ darśayetyādideśa tam#Make a portrait of my daughter and show it to me, he commanded him in the following words.$tataḥ kumāridattaḥ sa citrakṛdrājakanyakām#Then the painter Kumāridatta went to see the princess.$ālikhya darśayām āsa tadrūpām eva tāṃ paṭe#He then drew a picture of her, exactly as she had been described, and showed it to him on canvas.$atha rūpadharo rājā tuṣṭo matvā vicakṣaṇam#King Rūpadhara was pleased and thought that he was wise.$pṛcchati sma sa taṃ citrakaraṃ jāmātṛlipsayā#In a desire to obtain a son-in-law, he asked the painter.$bhadra pṛthvī tvayā bhrāntā tadbrūhi yadi kutracit#My good fellow, you have wandered over the earth. Tell me if it is anywhere.$rūpe madduhitustulyā dṛṣṭā strī puruṣo pi vā#Have you ever seen any man or woman As beautiful as my daughter?$ity uktastena rājñā sa citrakṛtpratyuvāca tam#Thus addressed by the king, the painter replied:$naitattulyā mayā dṛṣṭā nārī kāpyathavā pumān#I have never seen anyone, woman or man, who is its equal.$ekas tu pṛthvīrūpākhyaḥ pratiṣṭhāne mahīpatiḥ#There is only one king named Pṛthvīrūpa who reigns over Pratiṣṭhāna.$dṛṣṭaḥ samo syās tenaiṣā yujyate yadi sādhu tat#If you look upon her as equal, she will be united with you and that will be good. Having been thus addressed by his well-wisher, the king replied, O fortunate one! It is my good fortune that you are acting in this way.$tulyarūpā yadā tena na prāptā rājakanyakā#Since he could not find a princess equal to her in beauty,$tadā nave pi tāruṇye sa tiṣṭhaty aparigrahaḥ#Then, even in the prime of youth, he remains unwedded.$mayā ca deva dṛṣṭvaiva sa rājā locanapriyaḥ#O King, as soon as I saw that king, who was dear to the eyes,$

yat tu saṃtāpasaṃyuktaṃ kāye manasi vā bhavet pravṛttaṃ raja ity evaṃ tatra cāpy upalakṣayet yat tu saṃmohasaṃyuktam avyaktaṃ viṣamaṃ bhavet apratarkyam avijñeyaṃ tamas tad upadhārayet praharṣaḥ prītir ānandaṃ svāmyaṃ svasthātmacittatā akasmād yadi vā kasmād vadanti sāttvikān guṇān abhimāno mṛṣāvādo lobho mohas tathākṣamā liṅgāni rajasas tāni vartante hetutattvataḥ tathā mohaḥ pramādaś ca tandrī nidrāprabodhitā kathaṃcid abhivartante vijñeyās tāmasā guṇāḥ manaḥ prasṛjate bhāvaṃ buddhir adhyavasāyinī hṛdayaṃ priyam eveha trividhā karmacodanā indriyebhyaḥ parā hy arthā arthebhyaś ca paraṃ manaḥ manasas tu parā buddhir buddher ātmā paraḥ smṛtaḥ$There can be no qualification to anything (like the specific forms of ideas)which merely exists (and is not signified by the word). Because it is only If there is torment in the body or in the mind, that torment can never be pacified. One must note that even then, rajas will be generated. 322 When the unmanifest is overwhelmed by confusion, it becomes uneven. It is beyond reasoning and beyond comprehension. One should understand it as something that is enveloped in darkness. Praharṣa, prīti, ānanda, svāminam and ātmacitta are synonyms. Why do they speak of the qualities of sattva as being spontaneous and incidental? O supreme among eloquent ones! I have recounted the qualities of sattva. There is vanity, falsehood, avarice, confusion and lack of forgiveness. These truly constitute the signs of rajas. However, there are also reasons as to why something like this should be practised. There is delusion and distraction. There is lassitude and sleep when one is awakened. It should be known that the qualities of tamas may exhibit themselves in a variety of ways. The mind creates sentiments and intelligence determines them. The heart is the beloved and there are three kinds of urges behind action. The objects of the senses are superior to the senses and the mind is superior to the objects of the senses. Intelligence is superior to the mind. It is said that the atman is superior to the mind.

yat tu saṃtāpasaṃyuktaṃ kāye manasi vā bhavet#If there is torment in the body or in the mind, that torment can never be pacified.$pravṛttaṃ raja ity evaṃ tatra cāpy upalakṣayet#One must note that even then, rajas will be generated.$yat tu saṃmohasaṃyuktam avyaktaṃ viṣamaṃ bhavet#When the unmanifest is overwhelmed by confusion, it becomes uneven.$apratarkyam avijñeyaṃ tamas tad upadhārayet#It is beyond reasoning and beyond comprehension. One should understand it as something that is enveloped in darkness.$praharṣaḥ prītir ānandaṃ svāmyaṃ svasthātmacittatā#Praharṣa, prīti, ānanda, svāminam and ātmacitta are synonyms.$akasmād yadi vā kasmād vadanti sāttvikān guṇān#Why do they speak of the qualities of sattva as being spontaneous and incidental? O supreme among eloquent ones! I have recounted the qualities of sattva.$abhimāno mṛṣāvādo lobho mohas tathākṣamā#There is vanity, falsehood, avarice, confusion and lack of forgiveness.$liṅgāni rajasas tāni vartante hetutattvataḥ#These truly constitute the signs of rajas. However, there are also reasons as to why something like this should be practised.$tathā mohaḥ pramādaś ca tandrī nidrāprabodhitā#There is delusion and distraction. There is lassitude and sleep when one is awakened.$kathaṃcid abhivartante vijñeyās tāmasā guṇāḥ#It should be known that the qualities of tamas may exhibit themselves in a variety of ways.$manaḥ prasṛjate bhāvaṃ buddhir adhyavasāyinī#The mind creates sentiments and intelligence determines them.$hṛdayaṃ priyam eveha trividhā karmacodanā#The heart is the beloved and there are three kinds of urges behind action.$indriyebhyaḥ parā hy arthā arthebhyaś ca paraṃ manaḥ#The objects of the senses are superior to the senses and the mind is superior to the objects of the senses.$manasas tu parā buddhir buddher ātmā paraḥ smṛtaḥ#Intelligence is superior to the mind. It is said that the atman is superior to the mind.$

samaryitāni va phalānni va tapyati va nyādaśo va samarpaṇo va gacchati dehasambandhābhimānaśūnyasya subrahmarūpeṇāvasthitasya bhagavato vacanam ṛṣīṇām apīmāni vacanāni paramārthe satye vasthitānām yathā tad vai tathā paśyann ṛṣir vāmadevaḥ pratipede ahaṃ manur abhavaṃ sūryaś ca iti ata eva sarvakarmāṇi manasā ity upapannam iti śrībhagavadbhāskarakṛte gītābhāṣye pañcamo dhyāyaḥ$They are mortal beings, he thought, they are not mortal beings but gods. So saying, he went into the city of Anurādha with his disciples and sat down on a couch prepared for him in the garden of an ascetics home. From the fruit, as it were, is produced; from the sap, as it were, is produced; from the sap, as it were, is produced; from the sap, as it were, is produced; from the sap, as it were, is produced; from the sap, as it were, is produced; from the sap, as it were, is produced; from He is as it were burning. In the other case, there is no sense of dissimulation. As for surrender, it is merely the giving up of ones own body to someone else. It goes to him who is free from the conceit of connection with a body, and remains in the form of Subrahman. This is the Fortunate Ones word, The words of the rishis are also about the ultimate truth. who are steadfast in the truth, could understand aye jfvasafifif as "having the idea of a soul (life-principle) in iron",'jfva' cannot be rendered as "soul" in the second part of the passage, which canonly mean "he tenaciously declares iron to be a living being UIVO ti)". It would thus The rishi Vamadeva saw everything exactly as it had occurred. he understands. He understands. Having attained, i. e., attained, the state of perfected beings, he understands; i. e., becomes capable of understanding what is contained in the Veda and what is contained in the Veda. 144).—‘He who reads without the hand, or defective in accent and syllable, he becomes scorched by Ṛk, Yajuṣ and Sāman.’Vyāsa (Do.).—‘What is read on a forbidden day, or near a Śūdra, or for obtaining gifts, leads one to hell.’Gautama (quoted in commentary on Gobhila, p.64).—‘There is no stopping of reading for that reading which has been laid down as to be done every day.’This verse is quoted in Gadādharapaddhati (Kāla, p.194);—in Puruṣārthacintāmaṇi (p.444);—and in Hemādri (Kāla, p.776).Purāṇa (quoted in Caturvargacintāmaṇi, p. I have become Manu and the sun. It is for this reason that all acts are done by the mind. That is understandable. This concludes the fifth meditation of Bhagavad Bhāskaras Gītābhāṣya.

samaryitāni va#They are mortal beings, he thought, they are not mortal beings but gods. So saying, he went into the city of Anurādha with his disciples and sat down on a couch prepared for him in the garden of an ascetics home.$phalānni va#From the fruit, as it were, is produced; from the sap, as it were, is produced; from the sap, as it were, is produced; from the sap, as it were, is produced; from the sap, as it were, is produced; from the sap, as it were, is produced; from the sap, as it were, is produced; from$tapyati va#He is as it were burning.$nyādaśo va#In the other case, there is no sense of dissimulation.$samarpaṇo va#As for surrender, it is merely the giving up of ones own body to someone else.$gacchati dehasambandhābhimānaśūnyasya subrahmarūpeṇāvasthitasya#It goes to him who is free from the conceit of connection with a body, and remains in the form of Subrahman.$bhagavato vacanam#This is the Fortunate Ones word,$ṛṣīṇām apīmāni vacanāni paramārthe#The words of the rishis are also about the ultimate truth.$satye vasthitānām#who are steadfast in the truth,$yathā tad vai tathā paśyann ṛṣir vāmadevaḥ#The rishi Vamadeva saw everything exactly as it had occurred.$pratipede#he understands. He understands. Having attained, i. e., attained, the state of perfected beings, he understands; i. e., becomes capable of understanding what is contained in the Veda and what is contained in the Veda.$ahaṃ manur abhavaṃ sūryaś ca iti#I have become Manu and the sun.$ata eva sarvakarmāṇi manasā#It is for this reason that all acts are done by the mind.$ity upapannam#That is understandable.$iti śrībhagavadbhāskarakṛte gītābhāṣye pañcamo dhyāyaḥ#This concludes the fifth meditation of Bhagavad Bhāskaras Gītābhāṣya.$

nirdhāraṇādiviṣaye vyapekṣaiva yataḥ sthitā samāsapratiṣedhānāṃ tato nāsti prayojanam vidhibhiḥ pratiṣedhaiś ca bhedābhedanidarśanam kṛtaṃ dvandvaikavadbhāve saṅghavṛttyupadeśavat sāmarthyam aviśeṣoktam api lokavyavasthayā vṛttyavṛttyoḥ prayogajñair vibhaktaṃ pratipattṛbhiḥ arthasya vinivṛttatvāl lugādi na virudhyate ekārthībhāva evātaḥ samāsākhyā vidhīyate vyavasthitavibhāṣā ca sāmānye kaiś cid iṣyate tathā vākyaṃ vyapekṣāyāṃ samāso nyatra śiṣyate tulyaśrutitvāt tattve pi rājādīnām upāśrite$In the case of fixing and such other things also, there is always need for something else; as it is dependent upon the thing itself. Hence there is no need for the compounded and the uncompounded prohibitions. Injunctions and prohibitions indicate difference and non-difference. The compound kṛta is to be expounded as dvandva-ekata, united copulative compound, just like the injunction of the conduct of the Saṅgha. Even though the efficiency has been described without any qualifications, yet it is based entirely upon the common character of things. It has been divided into function and non-function by those who are conversant with the practical use of it. As a matter of fact, the louse and other things have ceased to exist; hence there can be no incongruity in this. It is for this reason that the compounding has been prescribed as serving the same purpose. Some people hold that the speakers intention is to restrict his comprehensive utterance to a few general terms. Similarly in the case of syntactical relation, the compound word is to be explained as a tatpuruṣa compound. [] In other cases, the compound word 'pūrvaka' is to be explained as a tatpuruṣa compound. Inasmuch as the king and others stand on the same footing, even though they may have recourse to the same doctrines, they are regarded as equally authoritative in matters relating to the subject-matter of the Veda.

nirdhāraṇādiviṣaye vyapekṣaiva yataḥ sthitā#In the case of fixing and such other things also, there is always need for something else; as it is dependent upon the thing itself.$samāsapratiṣedhānāṃ tato nāsti prayojanam#Hence there is no need for the compounded and the uncompounded prohibitions.$vidhibhiḥ pratiṣedhaiś ca bhedābhedanidarśanam#Injunctions and prohibitions indicate difference and non-difference.$kṛtaṃ dvandvaikavadbhāve saṅghavṛttyupadeśavat#The compound kṛta is to be expounded as dvandva-ekata, united copulative compound, just like the injunction of the conduct of the Saṅgha.$sāmarthyam aviśeṣoktam api lokavyavasthayā#Even though the efficiency has been described without any qualifications, yet it is based entirely upon the common character of things.$vṛttyavṛttyoḥ prayogajñair vibhaktaṃ pratipattṛbhiḥ#It has been divided into function and non-function by those who are conversant with the practical use of it.$arthasya vinivṛttatvāl lugādi na virudhyate#As a matter of fact, the louse and other things have ceased to exist; hence there can be no incongruity in this.$ekārthībhāva evātaḥ samāsākhyā vidhīyate#It is for this reason that the compounding has been prescribed as serving the same purpose.$vyavasthitavibhāṣā ca sāmānye kaiś cid iṣyate#Some people hold that the speakers intention is to restrict his comprehensive utterance to a few general terms.$tathā vākyaṃ vyapekṣāyāṃ samāso nyatra śiṣyate#Similarly in the case of syntactical relation, the compound word is to be explained as a tatpuruṣa compound. [] In other cases, the compound word 'pūrvaka' is to be explained as a tatpuruṣa compound.$tulyaśrutitvāt tattve pi rājādīnām upāśrite#Inasmuch as the king and others stand on the same footing, even though they may have recourse to the same doctrines, they are regarded as equally authoritative in matters relating to the subject-matter of the Veda.$

asmākaṃ tu manorathoparacitaprāsādavāpītaṭa krīḍākānanakelimaṇḍapasadām āyuḥ paraṃ kṣīyate āsvādya svayam eva vacmi mahatīr marmacchido vedanā mā bhūt kasyacid apy ayaṃ paribhavo yāñcheti saṃsāriṇaḥ anādṛtyaucityaṃ hriyam avigaṇayyātimahatīṃ yad etasyāpy arthe dhanalavadurāśātaralitāḥ alīkāhaṃkārajvarakuṭilitabhrūṇi dhanināṃ mukhāni prekṣyante dhig idam atiduṣpūram udaram yadīśānām agre draviṇakaṇamohāndhamanasāṃ kṛtaṃ vītavrīḍair nijaguṇakathāpātakam api$I1~ ~agdarsanasamu­Tibetan Udanavarga: Udanavarga, Bd. III, Der tibetische Text unter Mitarbeitvon S. Dietz hrsg. von Champa Thupten Zongtse, Gottingen 1990. As for us, we spend our days in the pleasure groves on the banks of lakes, in palaces built with all sorts of fancies, and on play-grounds and amusement pavillions. Our lives gradually become less and less. Having tasted it myself, I will tell you of my own accord the deepest secrets. Let no one's pain be cut in twain; ask for this humiliation which passes through the round of births and deaths. 480, n.511, n. Disregarding propriety, disregarding great modesty, you wavered in the hope of obtaining wealth even for this one. Bhavasutta (see § 1 75 . 1 .4) as well as in the passages of the Siilistambasiitra1357 The faces of rich men are being stared at with their eyebrows curled in the fever of false pride. Fie on this insatiable stomach! In the presence of the demigods, whose minds are blinded by delusion caused by a particle of opulence, Lord Kṛṣṇa freed the brāhmaṇas from their sinful activities by describing His own transcendental qualities.

asmākaṃ tu manorathoparacitaprāsādavāpītaṭa krīḍākānanakelimaṇḍapasadām āyuḥ paraṃ kṣīyate#As for us, we spend our days in the pleasure groves on the banks of lakes, in palaces built with all sorts of fancies, and on play-grounds and amusement pavillions. Our lives gradually become less and less.$āsvādya svayam eva vacmi mahatīr marmacchido vedanā mā bhūt kasyacid apy ayaṃ paribhavo yāñcheti saṃsāriṇaḥ#Having tasted it myself, I will tell you of my own accord the deepest secrets. Let no one's pain be cut in twain; ask for this humiliation which passes through the round of births and deaths.$anādṛtyaucityaṃ hriyam avigaṇayyātimahatīṃ yad etasyāpy arthe dhanalavadurāśātaralitāḥ#Disregarding propriety, disregarding great modesty, you wavered in the hope of obtaining wealth even for this one.$alīkāhaṃkārajvarakuṭilitabhrūṇi dhanināṃ mukhāni prekṣyante dhig idam atiduṣpūram udaram#The faces of rich men are being stared at with their eyebrows curled in the fever of false pride. Fie on this insatiable stomach!$yadīśānām agre draviṇakaṇamohāndhamanasāṃ kṛtaṃ vītavrīḍair nijaguṇakathāpātakam api#In the presence of the demigods, whose minds are blinded by delusion caused by a particle of opulence, Lord Kṛṣṇa freed the brāhmaṇas from their sinful activities by describing His own transcendental qualities.$

viṣṇunā tapasā pūrvam ārādhya parameśvaram avatāritā vadhārtāya mahiṣasya mahātmanaḥ yena caikena śṛṅgeṇa bhagavān himavān giriḥ śuṣkaparṇamiva kṣiptaḥ bhagavatyā vināśitaḥ sā taṃ vināśāyeddevī tamaḥ sūrya ivotthitaḥ sā devī sarvadevīnāṃ nāmarūpaiśca tiṣṭhati yogamāyāpraticchannā kumārī lokabhāvinī acintyā cāprameyā ca anyatra paripaṭhyate viṣṇunā sahitā devī kalpe kalpe punaḥ punaḥ bhaginītvena cāyāti nāmarūpaviparyayaiḥ manvantare manvantare tathā caiva yuge yuge rakṣaṇārthaṃ hi lokānāṃ māteva hitakāriṇī ityākhyātaṃ tu bhuvanaṃ jayaṃ nāma varānane tadbhaktāstatra gacchanti tasyā maṇḍaladīkṣitāḥ nacaitattapasā prāpyaṃ nayajñairbhūridakṣiṇaiḥ$Formerly, Viṣṇu propitiated Parameśvara by means of penance. She descended, afflicted at the prospect of killing the great-souled Mahisha. There is a single peak that rises up from the illustrious Himalaya Mountains. Like a dry leaf that has been thrown away, he was destroyed by the illustrious one. That goddess will destroy him, like a sun that has arisen destroys darkness. That goddess exists in the names and forms of all the goddesses. This maiden, the creator of the world, disguises herself in her powers of yoga and maya. In other places, it is spoken of as being unthinkable and immeasurable. In every kalpa, the goddess repeatedly goes with Vishnu. Changing her name and form, she comes to you as a sister. This is true of every manvantara and yuga. For the sake of protecting the worlds, she acts like a mother and ensures their welfare. O one with the beautiful face! Thus, the world named Jaya has been recounted to you. Those who are devoted to her go there after being initiated for the maṇḍala. But it cannot be obtained through austerities by those who are knowledgable about good policy and give away copious quantities of dakshina.

viṣṇunā tapasā pūrvam ārādhya parameśvaram#Formerly, Viṣṇu propitiated Parameśvara by means of penance.$avatāritā vadhārtāya mahiṣasya mahātmanaḥ#She descended, afflicted at the prospect of killing the great-souled Mahisha.$yena caikena śṛṅgeṇa bhagavān himavān giriḥ#There is a single peak that rises up from the illustrious Himalaya Mountains.$śuṣkaparṇamiva kṣiptaḥ bhagavatyā vināśitaḥ#Like a dry leaf that has been thrown away, he was destroyed by the illustrious one.$sā taṃ vināśāyeddevī tamaḥ sūrya ivotthitaḥ#That goddess will destroy him, like a sun that has arisen destroys darkness.$sā devī sarvadevīnāṃ nāmarūpaiśca tiṣṭhati#That goddess exists in the names and forms of all the goddesses.$yogamāyāpraticchannā kumārī lokabhāvinī#This maiden, the creator of the world, disguises herself in her powers of yoga and maya.$acintyā cāprameyā ca anyatra paripaṭhyate#In other places, it is spoken of as being unthinkable and immeasurable.$viṣṇunā sahitā devī kalpe kalpe punaḥ punaḥ#In every kalpa, the goddess repeatedly goes with Vishnu.$bhaginītvena cāyāti nāmarūpaviparyayaiḥ#Changing her name and form, she comes to you as a sister.$manvantare manvantare tathā caiva yuge yuge#This is true of every manvantara and yuga.$rakṣaṇārthaṃ hi lokānāṃ māteva hitakāriṇī#For the sake of protecting the worlds, she acts like a mother and ensures their welfare.$ityākhyātaṃ tu bhuvanaṃ jayaṃ nāma varānane#O one with the beautiful face! Thus, the world named Jaya has been recounted to you.$tadbhaktāstatra gacchanti tasyā maṇḍaladīkṣitāḥ#Those who are devoted to her go there after being initiated for the maṇḍala.$nacaitattapasā prāpyaṃ nayajñairbhūridakṣiṇaiḥ#But it cannot be obtained through austerities by those who are knowledgable about good policy and give away copious quantities of dakshina.$

sugatāveva janmāsya parasaukhyahitodayam icchayā vā tadanyatra parasaukhyahitoditeḥ bhaktaśuddhopadhānāntaparivāro gatau gatau samudravad bahumukhaiḥ puṇyaughaiḥ paripūryate dakṣāvikṣiptacittaśca jñeyādhigamavijñayā yuktaḥ sahajayā buddhyā tiṣṭhet kalpān yathepsitān samādhyāptyā ca dhīmattvamasaṃkhyeyāprameyayā anantalokadhātūnāmalaṃkārairalaṃkriyā śilpakarmābhisaṃskārakarmapākapradarśanam yathābhīṣṭopapattiśca jagaddhitavidhitsayā darśanaṃ lokadhātūnāṃ pūrṇānāṃ buddhavigrahaiḥ yatheṣṭakālāsaṃbodhabuddhakṣetrapradarśanam darśanaṃ jñeyatattvasya sarvasya jñānacakṣuṣā dharmavyavasthāveditvaṃ nāmādīnāṃ ca lābhitā prakampanamanantānāṃ lokānāmṛddhijṛmbhaṇāt$His very birth in a happy state Brings happiness and well-being to others. Alternatively, he or she may do so by his or her own wish and with a view to other kinds of happiness and welfare than that which is indicated in the preceding verses. This verse is quoted in Mitākṣarā (1.127), which explains ‘bhāsa’ as the Śakunta bird.(verses 11.24-25)See Comparative notes for Verse 11.24.This verse is quoted in Hemādri (Śrāddha p.1035).This verse is quoted in Aparārka (p.167);—in Mitākṣarā (3.265), which explains ‘abdaparyaye’ as ‘at the end of the year’;—and in Prayāścittaviveka (p.393).Mahābhārata (12.165.15).—(Same as Manu).Viṣṇu (59.10).—‘If he has not wealth sufficient to defray the expenses of the Soma and other sacrifices, he shall perform the Vaiśvānarī sacrifice.’ The food was pure and the pillow and the attendants were in a state of disarray. Like the ocean, it is filled with many floods of merit. He is skilled and his mind is not distracted, because he has the insight that realizes that which needs to be known. If he is united with his natural intelligence, he can remain for an eon, as long as he wishes. The possession of intelligence is immeasurable and incalculable. Interpretation der Irrtumslehre Uddyotakaras (vgl. 5 55) entspricht im adorning the elements of endless worlds with their adornments; The manifestation of the ripening of arts, crafts, mechanics, and occupations. He will bring about everything that is desired, for the welfare of the world. They see the world spheres That are replete with the bodies of buddhas. displaying a buddha field at the time of ones wish for complete awakening; Through the sight of knowledge, one sees everything that needs to be known. You have attained knowledge of the presentation of phenomena, And names and so on. It causes the infinite worlds to shudder, because of the spreading of its miraculous powers.

sugatāveva janmāsya parasaukhyahitodayam#His very birth in a happy state Brings happiness and well-being to others.$icchayā vā tadanyatra parasaukhyahitoditeḥ#Alternatively, he or she may do so by his or her own wish and with a view to other kinds of happiness and welfare than that which is indicated in the preceding verses.$bhaktaśuddhopadhānāntaparivāro gatau gatau#The food was pure and the pillow and the attendants were in a state of disarray.$samudravad bahumukhaiḥ puṇyaughaiḥ paripūryate#Like the ocean, it is filled with many floods of merit.$dakṣāvikṣiptacittaśca jñeyādhigamavijñayā#He is skilled and his mind is not distracted, because he has the insight that realizes that which needs to be known.$yuktaḥ sahajayā buddhyā tiṣṭhet kalpān yathepsitān#If he is united with his natural intelligence, he can remain for an eon, as long as he wishes.$samādhyāptyā ca dhīmattvamasaṃkhyeyāprameyayā#The possession of intelligence is immeasurable and incalculable.$anantalokadhātūnāmalaṃkārairalaṃkriyā#adorning the elements of endless worlds with their adornments;$śilpakarmābhisaṃskārakarmapākapradarśanam#The manifestation of the ripening of arts, crafts, mechanics, and occupations.$yathābhīṣṭopapattiśca jagaddhitavidhitsayā#He will bring about everything that is desired, for the welfare of the world.$darśanaṃ lokadhātūnāṃ pūrṇānāṃ buddhavigrahaiḥ#They see the world spheres That are replete with the bodies of buddhas.$yatheṣṭakālāsaṃbodhabuddhakṣetrapradarśanam#displaying a buddha field at the time of ones wish for complete awakening;$darśanaṃ jñeyatattvasya sarvasya jñānacakṣuṣā#Through the sight of knowledge, one sees everything that needs to be known.$dharmavyavasthāveditvaṃ nāmādīnāṃ ca lābhitā#You have attained knowledge of the presentation of phenomena, And names and so on.$prakampanamanantānāṃ lokānāmṛddhijṛmbhaṇāt#It causes the infinite worlds to shudder, because of the spreading of its miraculous powers.$

vahūni copa tīrthāni vidyante tra himālaye tāni tīrthāni sarvāṇi bhukti mukti pradānyapi yatra yatra śravantīnāma nyeṣāṃ ca samāgame tatra tatrāpi tīrthāni puṇya phala pradāni hi teṣāṃ cāpyupa tīrthānāṃ pṛthakpṛthatphalaṃ mahat pāpa saṃśodhanaṃ puṇyaṃ saddharmmasukhasādhanaṃ teṣvapi ye narāḥ snātvā careyu poṣaḍhaṃ vrataṃ dadyurdānāni cārthibhyaṃ kuryuryajñāni ca ye mudā pitṛsaṃtarpya yeyuśca pūjayeyuḥ surānapi smṛtvā dhyātvā triratnānāṃ bhajeyunemijalyanaiḥ evaṃ lokādhipānāṃ ca smṛtvā dhyātvā samāhitāḥ japitvā nāma mantrāṇi sādhayeyu ryathāvidhiḥ tāni sarvāni sidhyeyuḥ sādhitāni jagaddhite dadyuśceha śubhotsāhaṃ paratra nirvṛtaṃ padaṃ niḥkleśā vimalātmānaḥ pariśuddhā trimaṇḍalāḥ$And there are many sacred sites in the Himalayas. All these sacred places give enjoyment and emancipation also. Wherever she met, she was known by the name of Shravantī. In each of these places, there are tirthas that yield sacred fruits. held to be a distinct entity by itself. Therefore (it must be admittedthat that which signifies the meaning is the Letters as perceived (ín acertain order of sequence).288-290. But, as a matter of fact, the Arrangement too is not caused(and hence non-eternal); as it is always admitted by us as an alreadyaccomplished fact.Because, the speaker does not use the Letters (asconstituting a Word) in the order of his own choice; he always ntters a 121.1.1; view, viz (1) from the point of view of phenomena or empiri-cal reality, it means svabhāva šūnya 1 e. devoid of svabhāva orindependent, substantial reality of its own, (2) from the point by grasses and trees), will attain Awakening, too. Yet it is of fundamental significance that the Indian text, even in its Chinese version,does not proceed to this latter consequence and only states that theidentity of Suchness implies that Maitreya's Awakening entails the Each of these secondary tirthas yields great merits. The good Dharma is the means of happiness. It cleanses away vile actions and bestows merit. If a man bathes there and practises the vow of poṣadha, he is freed from all sins and goes to Brahmās world. There are those who give donations to the needy and perform sacrifices with delight. They will offer oblations to the ancestors and even worship the gods. Whenever I think of them or meditate on them, I offer them the Three Jewels. I worship them with lotus flowers. They controlled themselves and meditated on the lords of the worlds. . By reciting the names of the mantras, They will accomplish the rite just as it is prescribed. All of them can be accomplished for the welfare of the world and bring success. They give you good aspiration in this life And a state of nirvāṇa in the next. They have no kleśas, a stainless nature, And are utterly pure in the three sectors of existence.

vahūni copa tīrthāni vidyante tra himālaye#And there are many sacred sites in the Himalayas.$tāni tīrthāni sarvāṇi bhukti mukti pradānyapi#All these sacred places give enjoyment and emancipation also.$yatra yatra śravantīnāma nyeṣāṃ ca samāgame#Wherever she met, she was known by the name of Shravantī.$tatra tatrāpi tīrthāni puṇya phala pradāni hi#In each of these places, there are tirthas that yield sacred fruits.$teṣāṃ cāpyupa tīrthānāṃ pṛthakpṛthatphalaṃ mahat#Each of these secondary tirthas yields great merits.$pāpa saṃśodhanaṃ puṇyaṃ saddharmmasukhasādhanaṃ#The good Dharma is the means of happiness. It cleanses away vile actions and bestows merit.$teṣvapi ye narāḥ snātvā careyu poṣaḍhaṃ vrataṃ#If a man bathes there and practises the vow of poṣadha, he is freed from all sins and goes to Brahmās world.$dadyurdānāni cārthibhyaṃ kuryuryajñāni ca ye mudā#There are those who give donations to the needy and perform sacrifices with delight.$pitṛsaṃtarpya yeyuśca pūjayeyuḥ surānapi#They will offer oblations to the ancestors and even worship the gods.$smṛtvā dhyātvā triratnānāṃ bhajeyunemijalyanaiḥ#Whenever I think of them or meditate on them, I offer them the Three Jewels. I worship them with lotus flowers.$evaṃ lokādhipānāṃ ca smṛtvā dhyātvā samāhitāḥ#They controlled themselves and meditated on the lords of the worlds.$japitvā nāma mantrāṇi sādhayeyu ryathāvidhiḥ#. By reciting the names of the mantras, They will accomplish the rite just as it is prescribed.$tāni sarvāni sidhyeyuḥ sādhitāni jagaddhite#All of them can be accomplished for the welfare of the world and bring success.$dadyuśceha śubhotsāhaṃ paratra nirvṛtaṃ padaṃ#They give you good aspiration in this life And a state of nirvāṇa in the next.$niḥkleśā vimalātmānaḥ pariśuddhā trimaṇḍalāḥ#They have no kleśas, a stainless nature, And are utterly pure in the three sectors of existence.$

ānādimatparaṃ brahma sarvaheyavivarjitam vyāpi yatsarvabhūteṣu sthitaṃ sadasatoḥ param śaṅkhacakragadāpadmadivyāyudhapariṣkṛtaḥ sahasrādityasaṃkāśe pakame vyomni saṃsthitaḥ nityamuktaikasaṃbhāvyaścaturbhujadharohariḥ anyūnānatarigtaissvairguṇaiṣṣaḍbhiralaṅkṛtaḥ samassamavibhaktāṅgassarvāvayavasundaraḥ divyairābharaṇairyuktassudhākallolasaṃkulaiḥ śriyā nityānapāyinyā sevyamāno jagatpatiḥ pañcadhātu punarvyūhaḥ procyate śrutisammataḥ devo viṣṇvādibhedeva pañcadhā vyavatiṣṭhate sa vā eṣa puruṣaḥ pañcadhā pañcātmeti ca śrutiḥ tathā popūyamānaḥ pañcabhissvaguṇairiti ādimūrtistu pañcānāṃ viṣṇurbhedāśca tasyatu$He is without a beginning. He is the supreme brahman, who is devoid of everything that deserves to be abandoned. It is established in all beings and pervades them. It is beyond existence and non-existence. He is adorned with divine weapons like the conch shell, chakra, club and lotus. Resplendent like a thousand suns, he is stationed in the firmament. He is always esteemed as the only liberated one. He holds four arms, holding a lion in his hand. He is adorned by his own desirable virtues, which are neither deficient nor superior. He is handsome in all his limbs, with even and symmetrical limbs. They were adorned in divine ornaments and there were waves of ambrosia. The lord of the universe is always worshipped by Shri, who never abandons him. According to what the sacred texts have said, the array consists of the five elements. God exists in five ways as divided as Viṣṇu and others. The sacred texts have said that Purusha is divided into five parts and these are the five atmans. Likewise, purified by the five qualities of his own Self. Viṣṇu is the first manifestation of the five and has sub-division as well.

ānādimatparaṃ brahma sarvaheyavivarjitam#He is without a beginning. He is the supreme brahman, who is devoid of everything that deserves to be abandoned.$vyāpi yatsarvabhūteṣu sthitaṃ sadasatoḥ param#It is established in all beings and pervades them. It is beyond existence and non-existence.$śaṅkhacakragadāpadmadivyāyudhapariṣkṛtaḥ#He is adorned with divine weapons like the conch shell, chakra, club and lotus.$sahasrādityasaṃkāśe pakame vyomni saṃsthitaḥ#Resplendent like a thousand suns, he is stationed in the firmament.$nityamuktaikasaṃbhāvyaścaturbhujadharohariḥ#He is always esteemed as the only liberated one. He holds four arms, holding a lion in his hand.$anyūnānatarigtaissvairguṇaiṣṣaḍbhiralaṅkṛtaḥ#He is adorned by his own desirable virtues, which are neither deficient nor superior.$samassamavibhaktāṅgassarvāvayavasundaraḥ#He is handsome in all his limbs, with even and symmetrical limbs.$divyairābharaṇairyuktassudhākallolasaṃkulaiḥ#They were adorned in divine ornaments and there were waves of ambrosia.$śriyā nityānapāyinyā sevyamāno jagatpatiḥ#The lord of the universe is always worshipped by Shri, who never abandons him.$pañcadhātu punarvyūhaḥ procyate śrutisammataḥ#According to what the sacred texts have said, the array consists of the five elements.$devo viṣṇvādibhedeva pañcadhā vyavatiṣṭhate#God exists in five ways as divided as Viṣṇu and others.$sa vā eṣa puruṣaḥ pañcadhā pañcātmeti ca śrutiḥ#The sacred texts have said that Purusha is divided into five parts and these are the five atmans.$tathā popūyamānaḥ pañcabhissvaguṇairiti#Likewise, purified by the five qualities of his own Self.$ādimūrtistu pañcānāṃ viṣṇurbhedāśca tasyatu#Viṣṇu is the first manifestation of the five and has sub-division as well.$

padaṃ dvitīyaṃ kramatastriviṣṭapaṃ na vai tṛtīyāya tadīyamaṇvapi urukramasyāṅghrirupary upary atho maharjanābhyāṃ tapasaḥ paraṃ gataḥ satyaṃ samīkṣyābjabhavo nakhendubhir hatasvadhāmadyutirāvṛto bhyagāt marīcimiśrā ṛṣayo bṛhadvratāḥ sanandanādyā naradeva yoginaḥ vedopavedā niyamā yamānvitās tarketihāsāṅgapurāṇasaṃhitāḥ ye cāpare yogasamīradīpita jñānāgninā randhitakarmakalmaṣāḥ vavandire yatsmaraṇānubhāvataḥ svāyambhuvaṃ dhāma gatā akarmakam athāṅghraye pronnamitāya viṣṇor upāharat padmabhavo rhaṇodakam samarcya bhaktyābhyagṛṇāc chuciśravā yannābhipaṅkeruhasambhavaḥ svayam$The second step is Triviṣṭapa in due order. Not even a particle of it to the third step. The feet of the Supreme Personality of Godhead, Lord Kṛṣṇa, are always higher than those of Mahārāja Janārdana. Thus he has attained the highest perfection of austerity. When Lord Brahmā saw that it was true, the moonlike nails of the Lords lotus nails diminished the splendor of His own abode. Thus He disappeared, surrounded by the demigods. The sages, headed by Marīci and mixed with Vasiṣṭha, who observed great vows, as well as the saintly persons headed by Sanandana, Nara and Devakī, were all yogīs. The Vedas, Upavedas, Niyamas and Yamas are all based on logic, itihasa, the Vedangas and the Puranas. There are others whose deeds and sins have been extinguished by the blazing fire of knowledge, fanned by the breeze of yoga. By the power of his recollection they went to the abode of the Self-existent and worshipped Him who is free from all deeds. When Lord Viṣṇus feet were raised up, the lotus-born Brahmā offered him water to wash his feet. Śukadeva Gosvāmī, who was born from the lotus flower of the Lords navel, worshiped Him with devotion and chanted His glories.

padaṃ dvitīyaṃ kramatastriviṣṭapaṃ na vai tṛtīyāya tadīyamaṇvapi#The second step is Triviṣṭapa in due order. Not even a particle of it to the third step.$urukramasyāṅghrirupary upary atho maharjanābhyāṃ tapasaḥ paraṃ gataḥ#The feet of the Supreme Personality of Godhead, Lord Kṛṣṇa, are always higher than those of Mahārāja Janārdana. Thus he has attained the highest perfection of austerity.$satyaṃ samīkṣyābjabhavo nakhendubhir hatasvadhāmadyutirāvṛto bhyagāt#When Lord Brahmā saw that it was true, the moonlike nails of the Lords lotus nails diminished the splendor of His own abode. Thus He disappeared, surrounded by the demigods.$marīcimiśrā ṛṣayo bṛhadvratāḥ sanandanādyā naradeva yoginaḥ#The sages, headed by Marīci and mixed with Vasiṣṭha, who observed great vows, as well as the saintly persons headed by Sanandana, Nara and Devakī, were all yogīs.$vedopavedā niyamā yamānvitās tarketihāsāṅgapurāṇasaṃhitāḥ#The Vedas, Upavedas, Niyamas and Yamas are all based on logic, itihasa, the Vedangas and the Puranas.$ye cāpare yogasamīradīpita jñānāgninā randhitakarmakalmaṣāḥ#There are others whose deeds and sins have been extinguished by the blazing fire of knowledge, fanned by the breeze of yoga.$vavandire yatsmaraṇānubhāvataḥ svāyambhuvaṃ dhāma gatā akarmakam#By the power of his recollection they went to the abode of the Self-existent and worshipped Him who is free from all deeds.$athāṅghraye pronnamitāya viṣṇor upāharat padmabhavo rhaṇodakam#When Lord Viṣṇus feet were raised up, the lotus-born Brahmā offered him water to wash his feet.$samarcya bhaktyābhyagṛṇāc chuciśravā yannābhipaṅkeruhasambhavaḥ svayam#Śukadeva Gosvāmī, who was born from the lotus flower of the Lords navel, worshiped Him with devotion and chanted His glories.$

anumānād asaṃmūḍho bhūmeruddharaṇaṃ punaḥ akarotsa tanūmanyāṃ kalpādiṣu yathāpurā tato mahātmā bhagavān divyarūpam acintayat salilenāplutāṃ bhūmiṃ dṛṣṭvā sa tu samantataḥ kiṃnu rūpamahaṃ kṛtvā uddhareyaṃ mahīmimām jalakrīḍānusadṛśaṃ vārāhaṃ rūpamāviśat adhṛṣyaṃ sarvabhūtānāṃ vāṅmayaṃ brahmasaṃjñitam adbhiḥ saṃchāditāṃ bhūmiṃ sa tāmāśu prajāpatiḥ upagamyojjahārainām āpaścāpi samāviśat sāmudrā vai samudreṣu nādeyāś ca nadīṣu ca rasātalatale magnāṃ rasātalapuṭe gatām prabhurlokahitārthāya daṃṣṭrayābhyujjahāra gām tataḥ svasthānamānīya pṛthivīṃ pṛthivīdharaḥ mumoca pūrvavad asau dhārayitvā dharādharaḥ tasyopari jalaughasya mahatī nauriva sthitā tatsamā hyurudehatvān na mahī yāti saṃplavam$From the inference, one can deduce that Samudā is the act of raising up the earth. there is a difference between the notions of such properties as non-eternalityand the like (apart from those of the objects possessing such properties),how can there be such a non-difference? For, without doubt, excepting He assumed another body, as he had done earlier, at the beginning of the kalpa. The great-souled and illustrious one thought of a divine form. In every direction, he saw that the earth was flooded with water. What will be my form? I have raised up the earth. He assumed the form of a boar that was like sporting in the water. It is inexpressible to all creatures and has the appellation of Brahma. On seeing that the ground was quickly covered with water, Prajapati swiftly arose from his chariot and circumambulated it. He went up to her and pulled her away, while she was still submerged in the water. The Samudras are in the oceans, the Nadeyas in the rivers. She was submerged in the bottom of rasatala and had fallen into the depths of rasatala. For the welfare of the worlds, the lord used his tusk to uproot the earth. The one who holds up the earth will bring the earth back to its own place. 127112731274d. The Deliverances and theThird Dhyana13.The Dominent Ayatanas14. The All-Encompassing Ayatanas15. How an Absorption Arises The sustainer of the earth held it and released it, as before. beings who are at one and the same time without mind and without rūpa; there is no absorptionwhich is without mind. If an absorption were without mind, then the vital organ would be cut off;one would not term this established in absorption, but rather "dead."""258. Samyuktāgama, TD 2, p. 74b20 and following; compare Samyutta, ii.72 and sources quoted asKośa, iii.30b.259. Samyuktāgama, TD 2, p. 83a2; Samyutta, iii.96.260. This formula occurs in the Mahāvyutpatti, 68.9.home animal estatgerFootnotes It was stationed on the flood of water, like a large boat. Because of its large size, the earth is not submerged in a flood.

anumānād asaṃmūḍho bhūmeruddharaṇaṃ punaḥ#From the inference, one can deduce that Samudā is the act of raising up the earth.$akarotsa tanūmanyāṃ kalpādiṣu yathāpurā#He assumed another body, as he had done earlier, at the beginning of the kalpa.$tato mahātmā bhagavān divyarūpam acintayat#The great-souled and illustrious one thought of a divine form.$salilenāplutāṃ bhūmiṃ dṛṣṭvā sa tu samantataḥ#In every direction, he saw that the earth was flooded with water.$kiṃnu rūpamahaṃ kṛtvā uddhareyaṃ mahīmimām#What will be my form? I have raised up the earth.$jalakrīḍānusadṛśaṃ vārāhaṃ rūpamāviśat#He assumed the form of a boar that was like sporting in the water.$adhṛṣyaṃ sarvabhūtānāṃ vāṅmayaṃ brahmasaṃjñitam#It is inexpressible to all creatures and has the appellation of Brahma.$adbhiḥ saṃchāditāṃ bhūmiṃ sa tāmāśu prajāpatiḥ#On seeing that the ground was quickly covered with water, Prajapati swiftly arose from his chariot and circumambulated it.$upagamyojjahārainām āpaścāpi samāviśat#He went up to her and pulled her away, while she was still submerged in the water.$sāmudrā vai samudreṣu nādeyāś ca nadīṣu ca#The Samudras are in the oceans, the Nadeyas in the rivers.$rasātalatale magnāṃ rasātalapuṭe gatām#She was submerged in the bottom of rasatala and had fallen into the depths of rasatala.$prabhurlokahitārthāya daṃṣṭrayābhyujjahāra gām#For the welfare of the worlds, the lord used his tusk to uproot the earth.$tataḥ svasthānamānīya pṛthivīṃ pṛthivīdharaḥ#The one who holds up the earth will bring the earth back to its own place.$mumoca pūrvavad asau dhārayitvā dharādharaḥ#The sustainer of the earth held it and released it, as before.$tasyopari jalaughasya mahatī nauriva sthitā#It was stationed on the flood of water, like a large boat.$tatsamā hyurudehatvān na mahī yāti saṃplavam#Because of its large size, the earth is not submerged in a flood.$

yayā lokagururdevaḥ pārameṣṭhyamagāt padam kṣamayā rocate lakṣmīrbrāhmī saurī yathā prabhā kṣamiṇāmāśu bhagavāṃstuṣyate harirīśvaraḥ rājño mūrdhābhiṣiktasya vadho brahmavadhādguruḥ tīrthasaṃsevayā cāṃho jahyaṅgācyutacetanaḥ pitropaśikṣito rāmastatheti kurunandana saṃvatsaraṃ tīrthayātrāṃ caritvāśramamāvrajat kadācidreṇukā yātā gaṅgāyāṃ padmamālinam gandharvarājaṃ krīḍantamapsarobhirapaśyata vilokayantī krīḍantamudakārthaṃ nadīṃ gatā homavelāṃ na sasmāra kiñcic citrarathaspṛhā kālātyayaṃ taṃ vilokya muneḥ śāpaviśaṅkitā āgatya kalaśaṃ tasthau purodhāya kṛtāñjaliḥ vyabhicāraṃ munirjñātvā patnyāḥ prakupito bravīt$It is through this that the god who is the preceptor of the worlds attained the supreme objective. The prosperity of the brahman shines through forgiveness, like the radiance of the sun. Lord Hari, the Supreme Personality of Godhead, is easily pleased with those who are forgiving. The killing of an anointed king is more heinous than the killing of a Brahmana. O One having the mind of Viṣṇu, give up sin by resorting to a sacred place. O descendant of the Kuru lineage! His father instructed Rama about this and he agreed. For one year he made pilgrimages to sacred places and returned to his hermitage. On one occasion Renuka went to see Padmamālī on the banks of the Ganges. He saw the king of the gandharvas, sporting with apsaras. When she saw him playing, she went to the river to draw water. Desiring Citraratha, she did not remember that this was the time for offering oblations. On seeing that the time was passing, the Muni became suspicious of the curse. He came to the pot and stood before it, his hands joined in salutation. Knowing that his wife had been unfaithful, the sage was enraged and spoke these words.

yayā lokagururdevaḥ pārameṣṭhyamagāt padam#It is through this that the god who is the preceptor of the worlds attained the supreme objective.$kṣamayā rocate lakṣmīrbrāhmī saurī yathā prabhā#The prosperity of the brahman shines through forgiveness, like the radiance of the sun.$kṣamiṇāmāśu bhagavāṃstuṣyate harirīśvaraḥ#Lord Hari, the Supreme Personality of Godhead, is easily pleased with those who are forgiving.$rājño mūrdhābhiṣiktasya vadho brahmavadhādguruḥ#The killing of an anointed king is more heinous than the killing of a Brahmana.$tīrthasaṃsevayā cāṃho jahyaṅgācyutacetanaḥ#O One having the mind of Viṣṇu, give up sin by resorting to a sacred place.$pitropaśikṣito rāmastatheti kurunandana#O descendant of the Kuru lineage! His father instructed Rama about this and he agreed.$saṃvatsaraṃ tīrthayātrāṃ caritvāśramamāvrajat#For one year he made pilgrimages to sacred places and returned to his hermitage.$kadācidreṇukā yātā gaṅgāyāṃ padmamālinam#On one occasion Renuka went to see Padmamālī on the banks of the Ganges.$gandharvarājaṃ krīḍantamapsarobhirapaśyata#He saw the king of the gandharvas, sporting with apsaras.$vilokayantī krīḍantamudakārthaṃ nadīṃ gatā#When she saw him playing, she went to the river to draw water.$homavelāṃ na sasmāra kiñcic citrarathaspṛhā#Desiring Citraratha, she did not remember that this was the time for offering oblations.$kālātyayaṃ taṃ vilokya muneḥ śāpaviśaṅkitā#On seeing that the time was passing, the Muni became suspicious of the curse.$āgatya kalaśaṃ tasthau purodhāya kṛtāñjaliḥ#He came to the pot and stood before it, his hands joined in salutation.$vyabhicāraṃ munirjñātvā patnyāḥ prakupito bravīt#Knowing that his wife had been unfaithful, the sage was enraged and spoke these words.$

tato dīrgheṇa kālena duḥkhātkrodho hyajāyata krodhāviṣṭasya netrābhyāṃ prāpatannaśrubindavaḥ tatastebhyo śrubindubhyo vātapittakaphātmakāḥ mahābhāgā mahāsattvāḥ svastikairapyalaṃkṛtāḥ prakīrṇakeśāḥ sarpāste prādurbhūtā mahāviṣāḥ sarpāṃstānagrajāndṛṣṭvā brahmātmānam anindayat aho dhik tapaso mahyaṃ phalamīdṛśakaṃ yadi lokavaināśikī jajñe ādāveva prajā mama tasya tīvrābhavanmūrcchā krodhāmarṣasamudbhavā mūrcchābhiparitāpena jahau prāṇānprajāpatiḥ tasyāpratimavīryasya dehātkāruṇyapūrvakam athaikādaśa te rudrā rudanto bhyakramaṃs tathā rodanātkhalu rudratvaṃ teṣu vai samajāyata$After a long period of time, she was overcome by grief and anger was generated in her womb. Drops of tears fell from his eyes, because he was overcome with rage. Drops of the fluid thus collected should be considered as Vayu-subduing, Pitta-subduing and Kapha-subduing in their potency. Those immensely fortunate and great-souled ones were adorned with svastikas. Those immensely poisonous snakes emerged, with the hair dishevelled. On seeing the snakes, Brahmā censured himself as one who had attained the state of a brāhmaṇa. On seeing the snakes, i. e., on seeing the Brāhmaṇas born before him, he censured himself as one who had attained the state of a brāhmaṇa. Alas! Shame on my austerities, since they have led to such a fruit. In the beginning only my offspring were born for the destruction of the world. tion of the text's presentation of karmasāmya without once mentioningmalaparipäka or suggesting that there were rival opinions. This ignor-ance is all the more extraordinary because he is conversant with Kṣema-raja's Svacchandatantroddyota, from which he borrows without attribu-194 Expressed, for example, by Sanderson, 1985b:568.195 Because of anger and intolerance, he developed an acute unconsciousness. The lord of all beings gave up his breath of life, tormented and deprived of his senses. His valour was unmatched and his compassion was generated from his body. The eleven Rudras began to weep and roam around. II It is because of their weeping that they came to be known as Rudras.

tato dīrgheṇa kālena duḥkhātkrodho hyajāyata#After a long period of time, she was overcome by grief and anger was generated in her womb.$krodhāviṣṭasya netrābhyāṃ prāpatannaśrubindavaḥ#Drops of tears fell from his eyes, because he was overcome with rage.$tatastebhyo śrubindubhyo vātapittakaphātmakāḥ#Drops of the fluid thus collected should be considered as Vayu-subduing, Pitta-subduing and Kapha-subduing in their potency.$mahābhāgā mahāsattvāḥ svastikairapyalaṃkṛtāḥ#Those immensely fortunate and great-souled ones were adorned with svastikas.$prakīrṇakeśāḥ sarpāste prādurbhūtā mahāviṣāḥ#Those immensely poisonous snakes emerged, with the hair dishevelled.$sarpāṃstānagrajāndṛṣṭvā brahmātmānam anindayat#On seeing the snakes, Brahmā censured himself as one who had attained the state of a brāhmaṇa. On seeing the snakes, i. e., on seeing the Brāhmaṇas born before him, he censured himself as one who had attained the state of a brāhmaṇa.$aho dhik tapaso mahyaṃ phalamīdṛśakaṃ yadi#Alas! Shame on my austerities, since they have led to such a fruit.$lokavaināśikī jajñe ādāveva prajā mama#In the beginning only my offspring were born for the destruction of the world.$tasya tīvrābhavanmūrcchā krodhāmarṣasamudbhavā#Because of anger and intolerance, he developed an acute unconsciousness.$mūrcchābhiparitāpena jahau prāṇānprajāpatiḥ#The lord of all beings gave up his breath of life, tormented and deprived of his senses.$tasyāpratimavīryasya dehātkāruṇyapūrvakam#His valour was unmatched and his compassion was generated from his body.$athaikādaśa te rudrā rudanto bhyakramaṃs tathā#The eleven Rudras began to weep and roam around.$rodanātkhalu rudratvaṃ teṣu vai samajāyata#It is because of their weeping that they came to be known as Rudras.$