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pañcamasya prathamaṃ tu dvitīyasvarayojitam ardhendubindusaṃyuktaṃ sitaraśmivibhūṣitam tasya śuklamayūkhais tu tārām ākṛṣya vyomani dvibhujāṃ sitadehāṃ tu varadotpaladhāriṇīm pañcopacārapūjābhiḥ pūjayitvā tu bhaktitaḥ pāpānāṃ deśanāṃ paścāt tataḥ puṇyānumodanam tatpariṇāmanāṃ caiva triśaraṇagamanaṃ tathā oṃ śūnyatājñānavajrasvabhāvātmako ham iti paṭhet iti svaparaśūnyaṃ vai dhyātvā yogī vidhānavit sitāravindamadhyasthacandrabimbāsanopari pūrvoktabījaniṣpannāṃ tārādevīṃ manoramām ābaddhavajraparyaṅkāṃ varadotpaladhāriṇīm śaraccandrakarākārāṃ pṛṣṭhacandrasamāśritām sarvālaṅkārasampūrṇāṃ ṣoḍaśābdavapuṣmatīm sarvasaṃbuddhatatputramātaraṃ kāmarūpadhām$559-60, 606, 626, 706, 800, 807,814, 819, 902, 952, 1006, 1008,1016, 1235, 1328. The first of the fifth is compounded with the second vowel. It is adorned with the white rays of the sun and has the mark of a half-moon. With his white arrows, he dragged Tara up into the sky. Her two arms were white and her body was like that of the granter of boons. She held a blue lotus. One should devoutly worship with the five objects of service And offer worship according to procedure. One confesses ones sins and subsequently rejoices in ones merit. The dedication of that, And the taking of the three refuges. One should read: Oṁ, I possess the essence of the vajra of the knowledge of emptiness. although also occurs as Pauskara 8:18cd, Aghorasiva goes on to quote Pauskara2:11cd, prefaced by anyatrapy uktam, and then in one block later in the same portionof commentary Pauṣkara 2:4c-5, 2:6c-7b, and 2:11c-13b, prefaced by tad uktam. (The In this way the practitioner, knowing the procedure, Contemplates the emptiness of himself and others. In the center of a white lotus, On a throne with a lunar disk. Tārādevī Manoramā, who arose from the seeds spoken about earlier. She had a thunderbolt cross-legged and wore a garland of the boon-granting lotuses. It was like the rays of the autumn moon, resting on the back of the moon. She was adorned with all kinds of ornaments and her body was as beautiful as that of a sixteen-year-old. The mother of the sons of all the buddhas, Who can assume any form at will,

pañcamasya prathamaṃ tu dvitīyasvarayojitam#The first of the fifth is compounded with the second vowel.$ardhendubindusaṃyuktaṃ sitaraśmivibhūṣitam#It is adorned with the white rays of the sun and has the mark of a half-moon.$tasya śuklamayūkhais tu tārām ākṛṣya vyomani#With his white arrows, he dragged Tara up into the sky.$dvibhujāṃ sitadehāṃ tu varadotpaladhāriṇīm#Her two arms were white and her body was like that of the granter of boons. She held a blue lotus.$pañcopacārapūjābhiḥ pūjayitvā tu bhaktitaḥ#One should devoutly worship with the five objects of service And offer worship according to procedure.$pāpānāṃ deśanāṃ paścāt tataḥ puṇyānumodanam#One confesses ones sins and subsequently rejoices in ones merit.$tatpariṇāmanāṃ caiva triśaraṇagamanaṃ tathā#The dedication of that, And the taking of the three refuges.$oṃ śūnyatājñānavajrasvabhāvātmako ham iti paṭhet#One should read: Oṁ, I possess the essence of the vajra of the knowledge of emptiness.$iti svaparaśūnyaṃ vai dhyātvā yogī vidhānavit#In this way the practitioner, knowing the procedure, Contemplates the emptiness of himself and others.$sitāravindamadhyasthacandrabimbāsanopari#In the center of a white lotus, On a throne with a lunar disk.$pūrvoktabījaniṣpannāṃ tārādevīṃ manoramām#Tārādevī Manoramā, who arose from the seeds spoken about earlier.$ābaddhavajraparyaṅkāṃ varadotpaladhāriṇīm#She had a thunderbolt cross-legged and wore a garland of the boon-granting lotuses.$śaraccandrakarākārāṃ pṛṣṭhacandrasamāśritām#It was like the rays of the autumn moon, resting on the back of the moon.$sarvālaṅkārasampūrṇāṃ ṣoḍaśābdavapuṣmatīm#She was adorned with all kinds of ornaments and her body was as beautiful as that of a sixteen-year-old.$sarvasaṃbuddhatatputramātaraṃ kāmarūpadhām#The mother of the sons of all the buddhas, Who can assume any form at will,$

naktaṃcarībhyāṃ jagṛhe ninye ca gaganonmukham tadvimānādhidevaś ca rākṣasyau yāvadeva te ruṇaddhi yavadārtaś ca krandatyasyāḥ paricchadaḥ tāvaddevīgṛhānmuktāphalaketuḥ kṛtārcanaḥ sa nirgataḥ śrutākrandastam evoddeśamāgamat sa dṛṣṭvā rākṣasīyugmagṛhītāṃ tāṃ lasaddyutim kālameghāvalīmadhyagatāṃ saudāmanīmiva padmāvatīṃ pradhāvyaiva mahāvīro vyamocayat kṣiptvā vicetane bhūmau rākṣasyau te talāhate dadarśa tāṃ ca lāvaṇyarasanirjharavāhinīm trivalīlaharīhārimadhyabhāgopaśobhinīm svarvadhūsargasaṃprāptakauśalotkarṣaśālinā dhātrā samagrasaundaryasārasaṃpāditām iva dṛṣṭvā ca tāṃ sa kaṃdarpamohamantharitendriyaḥ dhīro py atra kṣaṇaṃ tasthau citrastha iva niścalaḥ$Two stalkers of the night seized him and took him up into the sky. The guardian deities of the chariot and the two rakshasis remained where they were. He then obstructs the passage of his garment and weeps in distress. 788clo-789b24: on sAc no. 64): 200.(1 -6)(+ fns. 1 097, etc., especially 1 1 1 9, 1 1 22,1 1 24 and 1 1 28) 1 fns. 1 080 (P 1 85b6f);2087 (P 1 85b2-5)I.7.i (P 1 9 1 b l ; D 1 68a5f; Ch 790c26-28): 4921.9.ii (on the Bfja-s .): 286; 3 1 2.2.(2, 5)P 20 1 a2f (D 1 76a5f; Ch 794b6-1 0) : 1 99 (+ fn.1 096); 252P 20 1 a4f (D 1 76a7; Ch 794bI 2f): fn. 1 392II. 1 . vii (P 224b5-8; D 1 95b5-7; Ch 803b23-27): In the meanwhile Muktāphalaketu, having performed his adoration, came from the temple of the goddess. He departed, hearing the sound of wailing, and returned to the place whence he had come. He saw that the shining and radiant one had been seized by a couple of rakshasis. It was like a flash of lightning in the midst of a dense mass of black clouds. But the great hero rushed at Padmavati and freed her. When they had lost their senses, the rakshasis struck them with their palms and flung them down on the ground. He saw the one who was like a fountain full of the juices of beauty. Her waist was adorned by the three folds of skin that were as beautiful as a woman with three dishevelled breasts. Highly skilled in the art of creating heavenly nymphs, It seemed as if the Creator had fashioned it out of the cream of all loveliness. On seeing her, his senses were numb because of Kandarpas delusion. But Dhīra stood for a moment motionless, like a figure in a painting.

naktaṃcarībhyāṃ jagṛhe ninye ca gaganonmukham#Two stalkers of the night seized him and took him up into the sky.$tadvimānādhidevaś ca rākṣasyau yāvadeva te#The guardian deities of the chariot and the two rakshasis remained where they were.$ruṇaddhi yavadārtaś ca krandatyasyāḥ paricchadaḥ#He then obstructs the passage of his garment and weeps in distress.$tāvaddevīgṛhānmuktāphalaketuḥ kṛtārcanaḥ#In the meanwhile Muktāphalaketu, having performed his adoration, came from the temple of the goddess.$sa nirgataḥ śrutākrandastam evoddeśamāgamat#He departed, hearing the sound of wailing, and returned to the place whence he had come.$sa dṛṣṭvā rākṣasīyugmagṛhītāṃ tāṃ lasaddyutim#He saw that the shining and radiant one had been seized by a couple of rakshasis.$kālameghāvalīmadhyagatāṃ saudāmanīmiva#It was like a flash of lightning in the midst of a dense mass of black clouds.$padmāvatīṃ pradhāvyaiva mahāvīro vyamocayat#But the great hero rushed at Padmavati and freed her.$kṣiptvā vicetane bhūmau rākṣasyau te talāhate#When they had lost their senses, the rakshasis struck them with their palms and flung them down on the ground.$dadarśa tāṃ ca lāvaṇyarasanirjharavāhinīm#He saw the one who was like a fountain full of the juices of beauty.$trivalīlaharīhārimadhyabhāgopaśobhinīm#Her waist was adorned by the three folds of skin that were as beautiful as a woman with three dishevelled breasts.$svarvadhūsargasaṃprāptakauśalotkarṣaśālinā#Highly skilled in the art of creating heavenly nymphs,$dhātrā samagrasaundaryasārasaṃpāditām iva#It seemed as if the Creator had fashioned it out of the cream of all loveliness.$dṛṣṭvā ca tāṃ sa kaṃdarpamohamantharitendriyaḥ#On seeing her, his senses were numb because of Kandarpas delusion.$dhīro py atra kṣaṇaṃ tasthau citrastha iva niścalaḥ#But Dhīra stood for a moment motionless, like a figure in a painting.$

virahiṇi jane mūrcchāṃ labdhvā vinodayati vyathā makaruṇa punaḥ saṃjñāvyādhiṃ vidhāya kim īhase etau bhavabhūteḥ mālatīmādhava spd smv etān apy adhunāsmi vajraghaṭitā nūnaṃ sahiṣye dhanān rudrasya skm st seyaṃ nadī kumudabadnhukarās ta eva tad yāmunaṃ taṭam idaṃ vipinaṃ tad etat te mallikāsurabhayo marutas tvam eva hā prāṇavallabha sudurlabhatāṃ gatosi haribhaṭṭasya yadunātha bhavantam āgataṃ kathayiṣyanti kadā madālayaḥ yugapat paritaḥ pradhāvitaḥ vikasadbhir vadanendumaṇḍalaiḥ dayita bhrāmyati kiṃ karomy aham śrīmādhavendrapurīpādānām cc prathayati na tathā mamārtim uccaiḥ sahacari vallavacandraviprayogaḥ kaṭubhir asuramaṇḍalaiḥ parīte$When a man in loneliness falls into a swoon, the pain dispels it. Mākaruṇa, why do you wish to create the affliction of saṁjñāsamjñā? These two belong to Bhava and Bhū. Mālatī, Mādhava's wife. Now I am like someone struck by a bolt of lightning, But I will surely be able to bear these riches. Rudra's is the beginning of the Uktha. on life-force or life-span (iiyu) and body-heat (usmii). 40 5 S ince in the passage"'''�'�'Vll. too, the indriyas are mentioned immediately after life-force and body-heat,room for doubt that here, too, the five physical sense faculties are meant.however, that there is a semantic problem, because usually pariJ:zata merely This is the same river, Kumuda and Bandhūkarā. This is the bank of the Yāmuna, and this is the forest. O Mallika! The asura Maruts are frightened of you. O beloved of my life, you have become very difficult to find. Hari Bhaṭṭa. Yadu then said to the Lord: You have come. They will say, When will there be a temple for me? They ran around in all directions at the same time. The circle of moonlike faces were in full bloom. My lover is wandering. What can I do? The city of Lord Mādhava is the supreme footstool of Lord Kṛṣṇa. Śrī Mathura' City is the supreme footstool of Lord Kṛṣṇa, the supreme footstool of Lord Kṛṣṇa, the supreme footstool of Lord Kṛṣṇa, the supreme footstool of He is not uttering these loud words of affliction towards me. Separation from her friend, moon of the swallow. Surrounded by cruel circles of asuras.

virahiṇi jane mūrcchāṃ labdhvā vinodayati vyathā#When a man in loneliness falls into a swoon, the pain dispels it.$makaruṇa punaḥ saṃjñāvyādhiṃ vidhāya kim īhase#Mākaruṇa, why do you wish to create the affliction of saṁjñāsamjñā?$etau bhavabhūteḥ#These two belong to Bhava and Bhū.$mālatīmādhava spd smv#Mālatī, Mādhava's wife.$etān apy adhunāsmi vajraghaṭitā nūnaṃ sahiṣye dhanān#Now I am like someone struck by a bolt of lightning, But I will surely be able to bear these riches.$rudrasya skm st#Rudra's is the beginning of the Uktha.$seyaṃ nadī kumudabadnhukarās ta eva#This is the same river, Kumuda and Bandhūkarā.$tad yāmunaṃ taṭam idaṃ vipinaṃ tad etat#This is the bank of the Yāmuna, and this is the forest.$te mallikāsurabhayo marutas tvam eva#O Mallika! The asura Maruts are frightened of you.$hā prāṇavallabha sudurlabhatāṃ gatosi#O beloved of my life, you have become very difficult to find.$haribhaṭṭasya#Hari Bhaṭṭa.$yadunātha bhavantam āgataṃ#Yadu then said to the Lord: You have come.$kathayiṣyanti kadā madālayaḥ#They will say, When will there be a temple for me?$yugapat paritaḥ pradhāvitaḥ#They ran around in all directions at the same time.$vikasadbhir vadanendumaṇḍalaiḥ#The circle of moonlike faces were in full bloom.$dayita bhrāmyati kiṃ karomy aham#My lover is wandering. What can I do?$śrīmādhavendrapurīpādānām cc#The city of Lord Mādhava is the supreme footstool of Lord Kṛṣṇa. Śrī Mathura' City is the supreme footstool of Lord Kṛṣṇa, the supreme footstool of Lord Kṛṣṇa, the supreme footstool of Lord Kṛṣṇa, the supreme footstool of$prathayati na tathā mamārtim uccaiḥ#He is not uttering these loud words of affliction towards me.$sahacari vallavacandraviprayogaḥ#Separation from her friend, moon of the swallow.$kaṭubhir asuramaṇḍalaiḥ parīte#Surrounded by cruel circles of asuras.$

madirā kaśyamadye cāpyavadaṃśas tu bhakṣaṇam śuṇḍāpānaṃ madasthānaṃ madhuvārā madhukramāḥ madhvāsavo mādhavako madhu mādhvīkamadvayoḥ maireyamāsavaḥ sīdhur mandako jagalaḥ samau sandhānaṃ syādabhiṣavaḥ kiṇvaṃ puṃsi tu nagnahūḥ kārottaraḥ surāmaṇḍa āpānaṃ pānaghoṣṭhikā capako strī pānapātraṃ sarako pyanutarṣaṇam dhūrto kṣadevī kitavo kṣadhūrto dyūtakṛt samāḥ syur lagnakāḥ pratibhuvaḥ sabhikā dyūtakārakāḥ$The use of a portion of wine or any other intoxicating liquor constitutes the Avadamsha. It is so called from the fact of its being drunk by a man during an act of sexual intercourse, or from the fact of its being partaken of before the act has been finished. Shukshas constitute the drinking place for intoxication. Madhuvara and madhu krama constitute the liquor known as madhu kramam [madhu krama]. Madvāsava, [] Mādhavaka and madhvimadhvikam are to be used in both the above cases. maireya, māsava, sidhu, mandaka and jagala are synonyms. Saṃvarta (Do.).—‘If a woman has been ravished by force, with her heart burning with shame, she becomes purified by performing the Prājāpatya; there is no other purification for her.’Ṛṣyaśṛṇga (Do.).—‘If a woman has been ravished by force by a man of her own caste, her expiation shall consist of fasting for three days.’Gautama (Do.)—‘A misbehaved woman shall be kept guarded and receive mere subsistence.’This verse is quoted in Aparārka (p.1125);—and in Prāyaścittaviveka (p.373), which says that this refers to her fourth repetition of the act, done against her wishes. Kiṇvam [kiṇva] in the masculine. Nagnahūḥ [nagnahu] is feminine. 683); and in Smṛticandrikā (Saṃskāra, p. Karā, Uttarā, Surāmaṅkṣa, Āpāna, and Pāṇaghoṣṭhikā. A drunkard, a woman, a drinking bowl, A slanderer, and one who is under the sway of craving. Dhūrta, kṣadevī and gambler are synonyms. Kṣadhūrta and gambler are synonyms. The momentary mortgages shall be the guarantors, the members of the gambling house shall be the party to the transaction, and the keepers of the deposit shall be liable for the payment of the whole amount.

madirā kaśyamadye cāpyavadaṃśas tu bhakṣaṇam#The use of a portion of wine or any other intoxicating liquor constitutes the Avadamsha. It is so called from the fact of its being drunk by a man during an act of sexual intercourse, or from the fact of its being partaken of before the act has been finished.$śuṇḍāpānaṃ madasthānaṃ madhuvārā madhukramāḥ#Shukshas constitute the drinking place for intoxication. Madhuvara and madhu krama constitute the liquor known as madhu kramam [madhu krama].$madhvāsavo mādhavako madhu mādhvīkamadvayoḥ#Madvāsava, [] Mādhavaka and madhvimadhvikam are to be used in both the above cases.$maireyamāsavaḥ sīdhur mandako jagalaḥ samau#maireya, māsava, sidhu, mandaka and jagala are synonyms.$sandhānaṃ syādabhiṣavaḥ kiṇvaṃ puṃsi tu nagnahūḥ#Kiṇvam [kiṇva] in the masculine. Nagnahūḥ [nagnahu] is feminine.$kārottaraḥ surāmaṇḍa āpānaṃ pānaghoṣṭhikā#Karā, Uttarā, Surāmaṅkṣa, Āpāna, and Pāṇaghoṣṭhikā.$capako strī pānapātraṃ sarako pyanutarṣaṇam#A drunkard, a woman, a drinking bowl, A slanderer, and one who is under the sway of craving.$dhūrto kṣadevī kitavo kṣadhūrto dyūtakṛt samāḥ#Dhūrta, kṣadevī and gambler are synonyms. Kṣadhūrta and gambler are synonyms.$syur lagnakāḥ pratibhuvaḥ sabhikā dyūtakārakāḥ#The momentary mortgages shall be the guarantors, the members of the gambling house shall be the party to the transaction, and the keepers of the deposit shall be liable for the payment of the whole amount.$

nākṣubdhā kāryakartrī cet kṣobho syāḥ syāttadīraṇam sā śaktiḥ preritā tena nityaṃ kāryakarī bhavet uktākṣobhyā vibhutvātsā kāraṇaṃ jagataḥ sthitā yathā māyādhikā vyāpya na tatkāryagaṇo dhvani bhāvānkalādikānvyāpya sthitākṣobhyā tataḥsmṛtā tatkāryakārikā śaktiḥ kriyākhyā sūkṣmarūpiṇī sthūlakāryāsu sūkṣmāpi sthitā nyagrodhabījavat kāraṇaṃ tena sā jñeyā sthūlasyāsya samantataḥ tasmātkalā tuṭiḥ saṃsthā bodhinī hyabhilāṣakṛt sūkṣmaṃ cāto guṇāstebhyo buddhirbuddherahaṃkṛtiḥ tasmādekādaśākṣāṇi pañca tanmātrakāṇi ca tebhyo bhūtāni jātāni sarvamīśaḥ sṛjatyadhaḥ so sṛjadbhagavānīśaḥ śivaśaktisamanvitaḥ$Bardi Editore 1 97 1 : 23 9-248 . [Original ed. in: Journal o/ the Royal Asiatic If agitation were not the cause of an effect without agitation, then agitation would be the cause of that effect. The said Potency, thus prompted, would always be operative. Because of its immutability and omnipresence, it remains as the cause of the world. The group of its effects, viz., sound, is not all-pervasive like a magical illusion which pervades everything. 22.—‘He should not offer the leavings to a non-Brāhmaṇa.’Āpastamba, 2.1.2-3.—‘He should eat twice; never satiating himself with food.’ 79c5; cp. A. Yu}ama. S}slernali che UberslChl uber die buddhIStische SanSkril-fLPr'leraslur. I.Tell:VlOal'a·Te\le. Wiesbaden 1979. p. 7 § J.J5.C.I) and in a Tun-huang version 0.31. a. ( ee T.Inog~chl 10: K. Sa a~lled·l. Kairit\u shisO no ~en~yO. Kyolo 198 J. 196; Yuyama. op. CII.. § J.J 1.C.2) It is said to be stationary and unperturbed because it pervades the kalā[] and other objects. The potency which brings about the said effect is called Kriyā, Action; and it is of a subtle form. In the case of gross products, though really subtle, they exist like the seeds of the Banyan-tree. Hence it should be known as the cause of this thickness all round. Hence kalā, tuṣṭi and saṃsthā bodhinī accomplish the desired object. und Samen - nicht eigens für den Asketen getötet oder The attributes are subtle. Intelligence results from them and ego from intelligence. Therefore, there are eleven organs and five subtle elements. It is from these that all the beings are generated. Everything is created by the lord of creatures below. Lord Īśa, endowed with Śiva and Śakti, began the work of creation.

nākṣubdhā kāryakartrī cet kṣobho syāḥ syāttadīraṇam#If agitation were not the cause of an effect without agitation, then agitation would be the cause of that effect.$sā śaktiḥ preritā tena nityaṃ kāryakarī bhavet#The said Potency, thus prompted, would always be operative.$uktākṣobhyā vibhutvātsā kāraṇaṃ jagataḥ sthitā#Because of its immutability and omnipresence, it remains as the cause of the world.$yathā māyādhikā vyāpya na tatkāryagaṇo dhvani#The group of its effects, viz., sound, is not all-pervasive like a magical illusion which pervades everything.$bhāvānkalādikānvyāpya sthitākṣobhyā tataḥsmṛtā#It is said to be stationary and unperturbed because it pervades the kalā[] and other objects.$tatkāryakārikā śaktiḥ kriyākhyā sūkṣmarūpiṇī#The potency which brings about the said effect is called Kriyā, Action; and it is of a subtle form.$sthūlakāryāsu sūkṣmāpi sthitā nyagrodhabījavat#In the case of gross products, though really subtle, they exist like the seeds of the Banyan-tree.$kāraṇaṃ tena sā jñeyā sthūlasyāsya samantataḥ#Hence it should be known as the cause of this thickness all round.$tasmātkalā tuṭiḥ saṃsthā bodhinī hyabhilāṣakṛt#Hence kalā, tuṣṭi and saṃsthā bodhinī accomplish the desired object.$sūkṣmaṃ cāto guṇāstebhyo buddhirbuddherahaṃkṛtiḥ#The attributes are subtle. Intelligence results from them and ego from intelligence.$tasmādekādaśākṣāṇi pañca tanmātrakāṇi ca#Therefore, there are eleven organs and five subtle elements.$tebhyo bhūtāni jātāni sarvamīśaḥ sṛjatyadhaḥ#It is from these that all the beings are generated. Everything is created by the lord of creatures below.$so sṛjadbhagavānīśaḥ śivaśaktisamanvitaḥ#Lord Īśa, endowed with Śiva and Śakti, began the work of creation.$

picaṇḍakukṣī jaṭharodaraṃ tundaṃ stanau kucau cūcukaṃ tu kucāgraṃ syānna nā kroḍaṃ bhujāntaram uro vatsaṃ ca vakṣaśca pṛṣṭhaṃ tu caramaṃ tanoḥ skandho bhujaśiroṃso strī sandhī tasyaiva jatruṇī bāhumūle ubhe kakṣau pārśvamastrī tayoradhaḥ madhyamaṃ cāvalagnaṃ ca madhyo strī dvau parau dvayoḥ bhujabāhū praveṣṭo doḥ syātkaphoṇistu kūrparaḥ asyopari pragaṇḍaḥ syātprakoṣṭhastasya cāpyadhaḥ maṇībandhādākaniṣṭhaṃ karasya karabho bahiḥ$genus not being suppressed (or else the various effects wouldnot be recognised ), everything has the nature of everything.Though this is so, yet their manifestation is not simultaneous,because of the manifestation being conditioned by place, time,and form. That which is correlated to these manifested andunmanifested properties, and which has both the general(belonging to the subject) and the special character (of theproperty), such a correlative is the subject. One (the The belly, the belly, the snout, the breasts, the nipples, the backs of the hands, the shoulders, the ears, the foreheads, the eyes, the nose, the tongue, the anus, the heart, the liver, the spleen, the liver, the rectum, the lungs, the The nipple should be placed at the tip of the breast, and not between the arms. The chest, the calf, the chest and the back are the lowest parts of the body. Skandha, bhuja and shiras constitute the female organ of union. Jataruni is its backbone. The two armpits at the base of the arms and the side below that of the two. ednmbmM ddplrmmob gmsnrdfnana* m pmcdde Wtmd of Yebalpt r d r c ~ bdlrd.awtzwamuimclid~3ads^...). m. axbntTibetan ~a~ofthepamage, awhPud.oit4wmldthmQwtokrrgudcdu.nattempt to make the bgt of what, in reality, war nothing but fmgmab of hra d WILLIAMSin seinem Aufsatz On Almim und R e b i ~ h eingehend'~erörtert worden, wo auch die The madhyama and avalidhaka. The madhyama has two parts in the first and the last part. Kūrpara would have arms and arms inserted in the arms. [] Kaphaṇī would have elbows. The Prakrānti would be above it, And the Prakoṣṭha below it. From the wrist to the end of the garment, The elephant on the outside of the garment. From the wrist to the knee-joint, And from the nape of the neck to the soles of the feet, With the tips of the fingernails pressed against each other, And from the tip of the nose to the

picaṇḍakukṣī jaṭharodaraṃ tundaṃ stanau kucau#The belly, the belly, the snout, the breasts, the nipples, the backs of the hands, the shoulders, the ears, the foreheads, the eyes, the nose, the tongue, the anus, the heart, the liver, the spleen, the liver, the rectum, the lungs, the$cūcukaṃ tu kucāgraṃ syānna nā kroḍaṃ bhujāntaram#The nipple should be placed at the tip of the breast, and not between the arms.$uro vatsaṃ ca vakṣaśca pṛṣṭhaṃ tu caramaṃ tanoḥ#The chest, the calf, the chest and the back are the lowest parts of the body.$skandho bhujaśiroṃso strī sandhī tasyaiva jatruṇī#Skandha, bhuja and shiras constitute the female organ of union. Jataruni is its backbone.$bāhumūle ubhe kakṣau pārśvamastrī tayoradhaḥ#The two armpits at the base of the arms and the side below that of the two.$madhyamaṃ cāvalagnaṃ ca madhyo strī dvau parau dvayoḥ#The madhyama and avalidhaka. The madhyama has two parts in the first and the last part.$bhujabāhū praveṣṭo doḥ syātkaphoṇistu kūrparaḥ#Kūrpara would have arms and arms inserted in the arms. [] Kaphaṇī would have elbows.$asyopari pragaṇḍaḥ syātprakoṣṭhastasya cāpyadhaḥ#The Prakrānti would be above it, And the Prakoṣṭha below it.$maṇībandhādākaniṣṭhaṃ karasya karabho bahiḥ#From the wrist to the end of the garment, The elephant on the outside of the garment. From the wrist to the knee-joint, And from the nape of the neck to the soles of the feet, With the tips of the fingernails pressed against each other, And from the tip of the nose to the$

prīto smi tava vīryāc ca śauṇḍīryāc ca niśācara ravato vedanā muktaḥ svaraḥ paramadāruṇaḥ yasmāl lokatrayaṃ tv etad rāvitaṃ bhayam āgatam tasmāt tvaṃ rāvaṇo nāma nāmnā tena bhaviṣyasi devatā mānuṣā yakṣā ye cānye jagatītale evaṃ tvām abhidhāsyanti rāvaṇaṃ lokarāvaṇam gaccha paulastya visrabdhaḥ pathā yena tvam icchasi mayā tvam abhyanujñāto rākṣasādhipa gamyatām sākṣān maheśvareṇaivaṃ kṛtanāmā sa rāvaṇaḥ abhivādya mahādevaṃ vimānaṃ tat samāruhat tato mahītale rāma paricakrāma rāvaṇaḥ kṣatriyān sumahāvīryān bādhamānas tatas tataḥ atha rājan mahābāhur vicaran sa mahītalam himavadvanam āsādya paricakrāma rāvaṇaḥ tatrāpaśyata vai kanyāṃ kṛṣṭājinajaṭādharām ārṣeṇa vidhinā yuktāṃ tapantīṃ devatām iva$Trimsika 78Darfana 134, 254Divya cakşuḥ 18Divya śrotra 18Dirgha hrasva vat 214 O roamer in the night! I am pleased with your valour and your enterprise. He let out a terrible roar and lamented in pain. The three worlds have been terrified and frightened on this account. lt'IAnmerkungen 159-166licher Erscheinungen zu verstehen (wobei diese, nach der in A. 205angeführten BoBh-Stelle, keineswegs irrealer sein müssen als die gewöhnlichen Erscheinungen (nimittäni)). Die Produktion dieser Erscheinungen ist höchstwahrscheinlich aufzufassen als die Funktion Therefore, your name should be Ravana and this is the reason your name should be like that. > the grace of Śiva alone, not the collection of means that characterizes the āṇavopāya: 'Now2751c2867< for its unique means (upaya) the favor of the Supreme Lord. Here, such [acts] as reciting--- Devas, humans, yakṣas, And other beings that dwell On the surface of this world, (no). Here we have the correct answer.The redactor of the Brahmajāla understands the "infinity of the world" in the sense of You will be known by the name of Ravana, who made the worlds shriek. O Poulastya! Confidently proceed along whichever path you desire. O lord of the rakshasas! You have my permission to go. Ravana was given this name by Maheshvara himself. He paid his homage to Mahadeva and mounted the vimana. O Rama! At this, Ravana roamed around on the ground. Here and there, they obstructed the extremely valiant kshatriyas. O king! The mighty-armed one roamed around the earth. Ravana reached and roamed around in the forests of the Himalayas. He saw a maiden there, with matted hair and antelope skin that had been pulled. Like a goddess, she was observing the rites laid down by the rishis and was scorching herself.

prīto smi tava vīryāc ca śauṇḍīryāc ca niśācara#O roamer in the night! I am pleased with your valour and your enterprise.$ravato vedanā muktaḥ svaraḥ paramadāruṇaḥ#He let out a terrible roar and lamented in pain.$yasmāl lokatrayaṃ tv etad rāvitaṃ bhayam āgatam#The three worlds have been terrified and frightened on this account.$tasmāt tvaṃ rāvaṇo nāma nāmnā tena bhaviṣyasi#Therefore, your name should be Ravana and this is the reason your name should be like that.$devatā mānuṣā yakṣā ye cānye jagatītale#Devas, humans, yakṣas, And other beings that dwell On the surface of this world,$evaṃ tvām abhidhāsyanti rāvaṇaṃ lokarāvaṇam#You will be known by the name of Ravana, who made the worlds shriek.$gaccha paulastya visrabdhaḥ pathā yena tvam icchasi#O Poulastya! Confidently proceed along whichever path you desire.$mayā tvam abhyanujñāto rākṣasādhipa gamyatām#O lord of the rakshasas! You have my permission to go.$sākṣān maheśvareṇaivaṃ kṛtanāmā sa rāvaṇaḥ#Ravana was given this name by Maheshvara himself.$abhivādya mahādevaṃ vimānaṃ tat samāruhat#He paid his homage to Mahadeva and mounted the vimana.$tato mahītale rāma paricakrāma rāvaṇaḥ#O Rama! At this, Ravana roamed around on the ground.$kṣatriyān sumahāvīryān bādhamānas tatas tataḥ#Here and there, they obstructed the extremely valiant kshatriyas.$atha rājan mahābāhur vicaran sa mahītalam#O king! The mighty-armed one roamed around the earth.$himavadvanam āsādya paricakrāma rāvaṇaḥ#Ravana reached and roamed around in the forests of the Himalayas.$tatrāpaśyata vai kanyāṃ kṛṣṭājinajaṭādharām#He saw a maiden there, with matted hair and antelope skin that had been pulled.$ārṣeṇa vidhinā yuktāṃ tapantīṃ devatām iva#Like a goddess, she was observing the rites laid down by the rishis and was scorching herself.$

īṣatkaṣāyā madhurā vātapittanibarhaṇī balyā vṛṣyā ca hṛdyā ca viśeṣād utatī guruḥ atha pippalaphalaṃ aśvavatthavṛkṣasya phalāni pathyāny atīva hṛdyāni suśītalāni nighnanti pittaṃ saha śoṇitena dāhaṃ tṛṣāṃ chardim arocakaṃ ca kurvanti pittāsraviṣārtidāhatṛṭchardiśopārucidoṣanāśaṃ uduṃbaraphalam audumbaraṃ phalam atīva suśītalaṃ ca sadyo nivārayati śoṇitapittam ugram atha umbīphalam mūtrāvarodhaṃ kurute titīvraṃ viśeṣato raktasamīraṇaṃ ca atha rājakośātakīphalam surājakośātaki pittaghāti mahāgade śoṣamadātyaye ca$It subdues the deranged Vayu and Pitta, is sweet and slightly astringent in taste and proves curative in cases of hemoptysis. It is tonic, spermatopoietic, agreeable, and specially heavy of digestion. Then there is the fruit of the fig tree. The fruits of the Ashva-vattha tree are wholesome, extremely agreeable, cooling in their potency and prove curative in cases of hemoptysis. They alleviate the burning sensation in the body, thirst, vomiting and an aversion to food which are due to the combined action of the deranged Pitta and blood. They prove curative in a case of poisoning due to the action of the deranged Pitta, and prove beneficial in cases of burning sensation, thirst, vomiting, swelling, non-relish for food and defective appetite. the Udumbara fruit, The Udumbara fruit is cooling in its potency and instantaneously allays an acute case of Rakta-pitta. Now as to the fruits of the Embyâ. A case of Tita-Vrana is characterised by the retention of urine, while an attack of Rakta-Vrana is specially found to supervene. Then there is the fruit of the rājakósātakī. [] Surya, koshataki, pittaghati, mahagadhi, shosha and madatyaya: These two diseases are caused by the vitiation of mamsa_dhatu.

īṣatkaṣāyā madhurā vātapittanibarhaṇī#It subdues the deranged Vayu and Pitta, is sweet and slightly astringent in taste and proves curative in cases of hemoptysis.$balyā vṛṣyā ca hṛdyā ca viśeṣād utatī guruḥ#It is tonic, spermatopoietic, agreeable, and specially heavy of digestion.$atha pippalaphalaṃ#Then there is the fruit of the fig tree.$aśvavatthavṛkṣasya phalāni pathyāny atīva hṛdyāni suśītalāni#The fruits of the Ashva-vattha tree are wholesome, extremely agreeable, cooling in their potency and prove curative in cases of hemoptysis.$nighnanti pittaṃ saha śoṇitena dāhaṃ tṛṣāṃ chardim arocakaṃ ca#They alleviate the burning sensation in the body, thirst, vomiting and an aversion to food which are due to the combined action of the deranged Pitta and blood.$kurvanti pittāsraviṣārtidāhatṛṭchardiśopārucidoṣanāśaṃ#They prove curative in a case of poisoning due to the action of the deranged Pitta, and prove beneficial in cases of burning sensation, thirst, vomiting, swelling, non-relish for food and defective appetite.$uduṃbaraphalam#the Udumbara fruit,$audumbaraṃ phalam atīva suśītalaṃ ca sadyo nivārayati śoṇitapittam ugram#The Udumbara fruit is cooling in its potency and instantaneously allays an acute case of Rakta-pitta.$atha umbīphalam#Now as to the fruits of the Embyâ.$mūtrāvarodhaṃ kurute titīvraṃ viśeṣato raktasamīraṇaṃ ca#A case of Tita-Vrana is characterised by the retention of urine, while an attack of Rakta-Vrana is specially found to supervene.$atha rājakośātakīphalam#Then there is the fruit of the rājakósātakī.$surājakośātaki pittaghāti mahāgade śoṣamadātyaye ca#[] Surya, koshataki, pittaghati, mahagadhi, shosha and madatyaya: These two diseases are caused by the vitiation of mamsa_dhatu.$

yaḥ khalv abhedopāsakānām atikṛcchra sādhyaḥ puruṣārthaḥ kvacic ca paramārthavastvavabhijñānāṃ naraka nirviśeṣaṃ teṣāṃ kāmināṃ tu nikāmam abhīṣṭaṃ viṭakīṭānām ivāmedhyaṃ svargaviśeṣaṃ tebhyo dadāti sa parameśvaraḥ ataevoktaṃ nāgapatnībhiḥ ripoḥ sutānām api sutavat pālyānāṃ devānām ity bhp arthaḥ damam iti yato dama apīty arthaḥ yat tu pūtanādāv uttamabhaktagatiḥ śrūyata tadbhaktānukaraṇa māhātmyenaiveti tatra tatra spaṣṭam eva yathā sadveṣād api pūtanāpi sakulety bhp ādi atha yadi kecid bhaktā eva santo bhaktāntreṣu kathañcid aparādhyanti tadā tenaivāparādhena bhakteṣu bhagavati ca vivartamānaṃ dveṣabāḍavānala$One who has great difficulty in breaking up the laymen, this non-signification lies in the fact that the one word 'tiktah,' according to you, de-notes only the negation of non-bitter, and the word ‘madhura' the negation of non-sweet;and these two denotations being totally distinct from each other, there could be noco-extensiveness between them. So also, the case of the expression 'Sanghatah,'128 If it be urged that the denotation of the word 'San' lies in the object qualified318ÇLOKAVĀRTIKA. The human goal is to be achieved. In some places, those who do not know the absolute truth go to hell. Without any differentiation, those who are addicted to desire always desire what is pleasurable, like filth from the bodies of worms. He is the supreme lord who grants them a specific share of heaven. It is for this reason that the Nāgapatnīs have declared as follows: Towards the enemy's sons also he shall behave as towards his own sons; Pālyānām devānām;this is what is meant by the epithet devatānām, of the gods that are to be guarded. Self-control; hence self-control also is included under the term dhyāna, self-control. Listen now to the story of how Pūtanā and others attained the supreme state of devotion by imitating their devotees. Through its greatness;this is clearly stated in all places. nuators of one of the oldest schools, the Sarvāstivādins.They denive then name from the title of a hugecommentary upon the canonical works of this schooland follow in philosophy generally the same lines For example, Pūtanā, even though provoked through hatred. With his own family and so forth. If, on the other hand, it is only a few faithful laymen who are guilty of wrongs done to other faithful laymen, they should be regarded as acting improperly; It is because of this offence that the flames of hatred rage around devotees and the Blessed One.

yaḥ khalv abhedopāsakānām atikṛcchra#One who has great difficulty in breaking up the laymen,$sādhyaḥ puruṣārthaḥ#The human goal is to be achieved.$kvacic ca paramārthavastvavabhijñānāṃ naraka#In some places, those who do not know the absolute truth go to hell.$nirviśeṣaṃ teṣāṃ kāmināṃ tu nikāmam abhīṣṭaṃ viṭakīṭānām ivāmedhyaṃ#Without any differentiation, those who are addicted to desire always desire what is pleasurable, like filth from the bodies of worms.$svargaviśeṣaṃ tebhyo dadāti sa parameśvaraḥ#He is the supreme lord who grants them a specific share of heaven.$ataevoktaṃ nāgapatnībhiḥ#It is for this reason that the Nāgapatnīs have declared as follows:$ripoḥ sutānām api sutavat#Towards the enemy's sons also he shall behave as towards his own sons;$pālyānāṃ devānām ity bhp arthaḥ#Pālyānām devānām;this is what is meant by the epithet devatānām, of the gods that are to be guarded.$damam iti yato dama apīty#Self-control; hence self-control also is included under the term dhyāna, self-control.$arthaḥ yat tu pūtanādāv uttamabhaktagatiḥ śrūyata tadbhaktānukaraṇa#Listen now to the story of how Pūtanā and others attained the supreme state of devotion by imitating their devotees.$māhātmyenaiveti tatra tatra spaṣṭam eva#Through its greatness;this is clearly stated in all places.$yathā sadveṣād api pūtanāpi#For example, Pūtanā, even though provoked through hatred.$sakulety bhp ādi#With his own family and so forth.$atha yadi kecid bhaktā eva santo bhaktāntreṣu kathañcid aparādhyanti tadā#If, on the other hand, it is only a few faithful laymen who are guilty of wrongs done to other faithful laymen, they should be regarded as acting improperly;$tenaivāparādhena bhakteṣu bhagavati ca vivartamānaṃ dveṣabāḍavānala#It is because of this offence that the flames of hatred rage around devotees and the Blessed One.$

indratubhyaminmaghavannitinavānāmtisrastisroanvahampūrvāṇicasūktāni tṛcānivāuddhṛtyaubhayānisūktāni svarayoniṣucaūḷhayoḥ prāgānuṣṭubhāttṛcādvāpragāthenasaṃśaṃsati prathamāttryahāttṛtīyasavanāniitibṛhadrathantarapṛṣṭhānām pratipadaścasvarapṛṣṭhānām svarayonīnāmca anucaraprabhṛtisamūḷhānmadhyamāttryahāt uddhṛtyatuvaiśvadevānāmuttamānisūktānitṛcamcapravaḥpāntamraghumanyavastampratnathākaditthāitikaroti$7T1=rj:jU���PJT�$c [2]*PJT� . . ,), etc. Cf. S 1 987 # 3 . 1 3 . 1 with ns. 439 and 440,�[a 'To thee, O Indra, like unto Maghavan,'&c., as well as the hymns which have been addressed to him three times a day, and also the verses beginning with 'This is thy name,'&c. ; The verses of the Abhyayanas are repeated three times, either after having omitted the Trichans or Abhyayanas. And in the case of vowels and consonants, as well as in the case of grave syllables. He recites the Pragatha in three verses from the Prāgānuṣṭubh. From the first three days to the third pressing, beginning with the Brhat and ending with the Rathantara Prsthas. It is also the preparatory state for the forms of vowels and nasal sounds. As also, in the case of those arising from vowels and consonants. The grouping begins with the subordinate and ends with the third day of the middle section. When he has raised up the best of the Vaiśvadeva offerings, either with a hymn or without the Triştubh metre or in a low tone, he utters the Pratānthākatha sacrifìce beginning with "Raghumānyavaḥ tam prathamādittham...." The Adhvaryu recites

indratubhyaminmaghavannitinavānāmtisrastisroanvahampūrvāṇicasūktāni#'To thee, O Indra, like unto Maghavan,'&c., as well as the hymns which have been addressed to him three times a day, and also the verses beginning with 'This is thy name,'&c. ;$tṛcānivāuddhṛtyaubhayānisūktāni#The verses of the Abhyayanas are repeated three times, either after having omitted the Trichans or Abhyayanas.$svarayoniṣucaūḷhayoḥ#And in the case of vowels and consonants, as well as in the case of grave syllables.$prāgānuṣṭubhāttṛcādvāpragāthenasaṃśaṃsati#He recites the Pragatha in three verses from the Prāgānuṣṭubh.$prathamāttryahāttṛtīyasavanāniitibṛhadrathantarapṛṣṭhānām#From the first three days to the third pressing, beginning with the Brhat and ending with the Rathantara Prsthas.$pratipadaścasvarapṛṣṭhānām#It is also the preparatory state for the forms of vowels and nasal sounds.$svarayonīnāmca#As also, in the case of those arising from vowels and consonants.$anucaraprabhṛtisamūḷhānmadhyamāttryahāt#The grouping begins with the subordinate and ends with the third day of the middle section.$uddhṛtyatuvaiśvadevānāmuttamānisūktānitṛcamcapravaḥpāntamraghumanyavastampratnathākaditthāitikaroti#When he has raised up the best of the Vaiśvadeva offerings, either with a hymn or without the Triştubh metre or in a low tone, he utters the Pratānthākatha sacrifìce beginning with "Raghumānyavaḥ tam prathamādittham...." The Adhvaryu recites$

vajraghātena vajrīva giriṃ vīro nyapātayat dṛṣṭvā cāsmānupāgatya sa māṃ prītyaiva pṛṣṭavān kastvaṃ kaiṣā ca te sādho kvehāyātau yuvāmiti athopavītamudghāṭya proktaṃ satyānṛtaṃ mayā vipro hameṣā bhāryā me kāryāddeśāntarāgatau āvāṃ caurahatātsārthādvibhraṣṭau mārganāśataḥ iha praviṣṭau dṛṣṭaś ca bhavānnaṣṭāś ca bhītayaḥ evaṃ mayokte brāhmaṇyātsānukampaś ca so bhyadhāt ahaṃ vanacarādhīśo mṛgayārthamihāgataḥ yuvāṃ cānvapariśrāntau saṃprāptavatithī mama tadetaṃ viśramāyaitannātidūraṃ madāspadam ity uktvā matpriyāṃ śrāntāmāropya svaturaṃgame pādacārībhavannāvāṃ svanivāsaṃ sa nītavān$Like the wielder of the vajra strikes down a mountain, the brave one brought it down. When he saw us, he came to me and affectionately asked: Why are you in such a hurry to return? I replied, Because of your great affection for me. O virtuous one! Who are you? Who is she and whom do you belong to? Where have the two of you come from? They asked each other in this way. I took off my sacred thread and spoke a lie. The Brāhman said: This is my wife. We have come from a foreign land on business. to explain that condition].[In this verse, the term tattvadaśā, ‘conditional state of the (unique)principle', is qualified as śivaśaktisadāśivatām in which the abstract suffix-tā] evokes that general condition of which the three terms 'Śiva', 'Śakti' We lost our caravan when it was destroyed by thieves, and we lost our way. Institute 68,111-131. We have entered this place and have seen you. Our fears have been destroyed. When I had said this, out of compassion for the Brāhmans, he said: I am a Brāhman. I am the lord of those who live in the forest. I have come here for the sake of hunting. Both of you are exhausted from traveling and have come here on the day I wished to set out. expect adhyiitmam to precede the latter, and indeed both Tib . (YBht P dzi 29a6f: nang gi semskyi rgyud la) and Ch. (YBhc 290a4f: pg ;f§ �,jHJ\ ) correctly construe adhyiitmam with the So rest here. My place is not too far away. Having said this, he made my beloved, who was exhausted, mount his own horse. He walked on foot and took us to his residence.

vajraghātena vajrīva giriṃ vīro nyapātayat#Like the wielder of the vajra strikes down a mountain, the brave one brought it down.$dṛṣṭvā cāsmānupāgatya sa māṃ prītyaiva pṛṣṭavān#When he saw us, he came to me and affectionately asked: Why are you in such a hurry to return? I replied, Because of your great affection for me.$kastvaṃ kaiṣā ca te sādho kvehāyātau yuvāmiti#O virtuous one! Who are you? Who is she and whom do you belong to? Where have the two of you come from? They asked each other in this way.$athopavītamudghāṭya proktaṃ satyānṛtaṃ mayā#I took off my sacred thread and spoke a lie.$vipro hameṣā bhāryā me kāryāddeśāntarāgatau#The Brāhman said: This is my wife. We have come from a foreign land on business.$āvāṃ caurahatātsārthādvibhraṣṭau mārganāśataḥ#We lost our caravan when it was destroyed by thieves, and we lost our way.$iha praviṣṭau dṛṣṭaś ca bhavānnaṣṭāś ca bhītayaḥ#We have entered this place and have seen you. Our fears have been destroyed.$evaṃ mayokte brāhmaṇyātsānukampaś ca so bhyadhāt#When I had said this, out of compassion for the Brāhmans, he said: I am a Brāhman.$ahaṃ vanacarādhīśo mṛgayārthamihāgataḥ#I am the lord of those who live in the forest. I have come here for the sake of hunting.$yuvāṃ cānvapariśrāntau saṃprāptavatithī mama#Both of you are exhausted from traveling and have come here on the day I wished to set out.$tadetaṃ viśramāyaitannātidūraṃ madāspadam#So rest here. My place is not too far away.$ity uktvā matpriyāṃ śrāntāmāropya svaturaṃgame#Having said this, he made my beloved, who was exhausted, mount his own horse.$pādacārībhavannāvāṃ svanivāsaṃ sa nītavān#He walked on foot and took us to his residence.$

unmādo yathā proṣite bata nijādhidaivate raivate navam avekṣya nīradam bhrāntadhīr ayam adhīram uddhavaḥ paśya rauti ramate namasyati nautīti viśvanāthaḥ mūrcchitaṃ yathā samajani daśā viśleṣāt te padāmbujasevināṃ vrajabhuvi tathā nāsīn nidrālavo pi yathā purā yaduvara daraśvāsenāmī vitarkitajīvitāḥ satatam adhunā niśceṣṭāṅgās taṭāny adhiśerate mṛtiḥ yathā danujadamana yāte jīvane tvayy akasmāt pracuravirahatāpair dhvantahṛtpaṅkajāyām vrajam abhi paritas te dāsakāsārapaṅktau na kila vasatim ārtāḥ kartum icchanti haṃsāḥ aśivatvān na ghaṭate bhakte kutrāpy asau mṛtiḥ$For example, insanity. Alas, your own tutelary deity is away on a journey! Raivata, look for a new shower of rain. His intellect is confused and his patience has been destroyed. Look, he cries, bees glad, delights in, and pays homage to. Viśvanātha says that it is a ocean. It is indeed said, O ocean, thou art the lord of waters. The word signifies ocean. Similarly, Visvanātha says that it is a water-going vessel. For example, fainting. For those who serve your lotus feet, The state of absorption is separated by the state of non-attachment. For those who worship your lotus feet, The state of absorption is separated by the state of non-attachment. Even Lava did not sleep as before on the ground of Vraja. By the noble Yadus sighs, their lives are in jeopardy. They are now lying down on the banks, their limbs immobile. For example, when one says I am dying, one does not mean I am dying. For example, when one says I am dying, one does not mean I am dying. For example, when one says I am dying, one does not mean I am dying. O destroyer of demons! You have been suddenly restored to life. The lotus of her heart is enveloped in darkness Because of the many torments of separation. Two rows of attendants have surrounded Vraja. When they are afflicted, swans do not wish to dwell there. Since it is not auspicious, death does not befall a devotee anywhere.

unmādo yathā#For example, insanity.$proṣite bata nijādhidaivate#Alas, your own tutelary deity is away on a journey!$raivate navam avekṣya nīradam#Raivata, look for a new shower of rain.$bhrāntadhīr ayam adhīram uddhavaḥ#His intellect is confused and his patience has been destroyed.$paśya rauti ramate namasyati#Look, he cries, bees glad, delights in, and pays homage to.$nautīti viśvanāthaḥ#Viśvanātha says that it is a ocean. It is indeed said, O ocean, thou art the lord of waters. The word signifies ocean. Similarly, Visvanātha says that it is a water-going vessel.$mūrcchitaṃ yathā#For example, fainting.$samajani daśā viśleṣāt te padāmbujasevināṃ#For those who serve your lotus feet, The state of absorption is separated by the state of non-attachment. For those who worship your lotus feet, The state of absorption is separated by the state of non-attachment.$vrajabhuvi tathā nāsīn nidrālavo pi yathā purā#Even Lava did not sleep as before on the ground of Vraja.$yaduvara daraśvāsenāmī vitarkitajīvitāḥ#By the noble Yadus sighs, their lives are in jeopardy.$satatam adhunā niśceṣṭāṅgās taṭāny adhiśerate#They are now lying down on the banks, their limbs immobile.$mṛtiḥ yathā#For example, when one says I am dying, one does not mean I am dying. For example, when one says I am dying, one does not mean I am dying. For example, when one says I am dying, one does not mean I am dying.$danujadamana yāte jīvane tvayy akasmāt#O destroyer of demons! You have been suddenly restored to life.$pracuravirahatāpair dhvantahṛtpaṅkajāyām#The lotus of her heart is enveloped in darkness Because of the many torments of separation.$vrajam abhi paritas te dāsakāsārapaṅktau#Two rows of attendants have surrounded Vraja.$na kila vasatim ārtāḥ kartum icchanti haṃsāḥ#When they are afflicted, swans do not wish to dwell there.$aśivatvān na ghaṭate bhakte kutrāpy asau mṛtiḥ#Since it is not auspicious, death does not befall a devotee anywhere.$

tāvattayā kriyayāpi taccittaṃ kathaṃ jñāyate cittasya kāryatvāt tasya kāryatvaṃ tu cittāntare pi tulyamiti kathanna jñāyate api ca yadi tatkriyā svasattāmātreṇa svasantānaṃ pratyāyet tadānupalabhyamānenāpi syāttathā pratipattiḥ na jñānāpekṣatvālliṅgasya iti cet tada tatra kimanayā paramparayā paracittāt kriyā kriyātaḥ jñānam jñānāt tasya pratipattiriti paracittaprabhavadharmi kriyāpratibhāsijñānamevāsya gamakaṃ bhavati tasyādhigatistu antaśaḥ tadāśritatvāt$But how can one, through this action, know the mind of another person's relative to whom one wishes to communicate a definite idea? Because it is a product of the mind. Yājñavalkya (3.277).—‘One who has been bitten by a wanton woman, an ape, an ass, a dog, a camel or crows, becomes pure by performing breath-suspension in water and then eating clarified butter.’See above 3.151 et.seq.for ‘Apāṅktyas’; and Śuklayajurveda-saṃhitā (8.13) for the Śākala-homas.This verse is quoted in Aparārka (p.1158), which notes that the ‘Apāṅktyas’' have been described by Manu himself under the section on ‘śrāddhas’;—and in Mitākṣarā (3.286), and again under 3.289, where it is added that the particular expiation to be performed is to be determined by considerations of the caste of the offender and such other circumstances. Why is it not known that its effect-ness is the same in other Cognitions also? The answer to this is provided in the following Text: As a matter of fact, however, the character of being an effect is equally present in other Cognitions also; why then should it not be known that it is the same in other Cognitions also? Further, if that Action brought about the cognition of its own Chain by its mere presence, then it would lead to absurdities. In that case, the Cognition would be there even though it is not apprehended at all. That cannot be right; because the Inferential Indicative is always dependent upon the Cognition itself. In that case, what is the point in this interferential series? It proceeds from the Cognition of another person. Action, therefore, is knowledge. and it is from the Cognition that this latter cognition is brought about. The knowledge which reveals an object as being the effect of another person's thought proceeds from it. It is this knowledge which leads to the attainment of the goal of a knower. The knowledge of this exists ultimately, since it is based upon that.

tāvattayā kriyayāpi taccittaṃ kathaṃ jñāyate#But how can one, through this action, know the mind of another person's relative to whom one wishes to communicate a definite idea?$cittasya kāryatvāt#Because it is a product of the mind.$tasya kāryatvaṃ tu cittāntare pi tulyamiti kathanna jñāyate#Why is it not known that its effect-ness is the same in other Cognitions also? The answer to this is provided in the following Text: As a matter of fact, however, the character of being an effect is equally present in other Cognitions also; why then should it not be known that it is the same in other Cognitions also?$api ca yadi tatkriyā svasattāmātreṇa svasantānaṃ pratyāyet#Further, if that Action brought about the cognition of its own Chain by its mere presence, then it would lead to absurdities.$tadānupalabhyamānenāpi syāttathā pratipattiḥ#In that case, the Cognition would be there even though it is not apprehended at all.$na jñānāpekṣatvālliṅgasya iti cet#That cannot be right; because the Inferential Indicative is always dependent upon the Cognition itself.$tada tatra kimanayā paramparayā paracittāt kriyā#In that case, what is the point in this interferential series? It proceeds from the Cognition of another person.$kriyātaḥ jñānam#Action, therefore, is knowledge.$jñānāt tasya pratipattiriti#and it is from the Cognition that this latter cognition is brought about.$paracittaprabhavadharmi kriyāpratibhāsijñānamevāsya gamakaṃ bhavati#The knowledge which reveals an object as being the effect of another person's thought proceeds from it. It is this knowledge which leads to the attainment of the goal of a knower.$tasyādhigatistu antaśaḥ tadāśritatvāt#The knowledge of this exists ultimately, since it is based upon that.$

asaṃjñāḥ khalv ete jalaśikhimaruddhūsanicayāḥ prakṛtyā garjanti tvayi tu bhuvanaṃ nirmadam idam akasmād unmatta praharasi kim adhvakṣitiruhaṃ hradaṃ hastāghātair vidalasi kim utphullanalinam tadā jānīmas te karivara balodgāram asamaṃ saṭāṃ suptasyāpi spṛśasi yadi pañcānanaśiśoḥ nārāyaṇasya skmsauka samudreṇāntasthas taṭabhuvi taraṅgair akaruṇaiḥ samutkṣipto smīti tvam iha paritāpaṃ tyaja maṇe avaśyaṃ ko pi tvadguṇaparicayākṛṣṭahṛdayo narendras tvāṃ kuryān mukuṭamakarīcumbitarucim$These clouds, though unconscious of themselves, roar by nature, like the diluvian winds. But when you are in them, this world is rid of its pride. O madman! Why are you striking a tree that grows on the way, all of a sudden? Why are you striking with your hands and breaking down a lake that is full of blooming lotuses? Then we shall know that you, the best of elephants, are unequalled in your display of strength. O five-faced one! Even if a sleeping child is touched by your mane, you will not be able to do anything about it. Having been thus addressed by the supreme among elephants, he said, O End of Canto : The Section of Nārāyaṇa. Sambandhah tasyāgnihotrādilakshaṇasya dharmasya nimittam katham? Upadēço hi sa"bhavati."" And a question is raised as to the construction of the latter sentence, which"is explained in the Kārikā. It implies that untrustworthiness based upon the fact of I am tossed up and down by the pitiless waves of the sea on its shore; therefore give up your sorrow for me, my precious gem. {GL_NOTE::} any elue for maintaining. a regard the pre ent Sutta, a different u ein the ease of nevosoniiönösoi'iooyotono and soiiiiävedoyitonirodho (as might be suggested by texts like 1o.III Isee eh. LI).110 The last possibtlity is not mentioned m seme editions, but eon idering the eoncludmgportion of the Sulta this may be a later ornis ion, perhap duc to doetrinal reason (on the- exeeptional - po ibility of viposson7i on the basi of nevosO/lliiinösolliiäyotono, ep. Vi MX. 53 and P IV 90. 18 fL). Surely some lord of men, whose heart has been captivated by the knowledge of your virtues, will make you delight in the kisses of crowned and alligator-shaped swans.

asaṃjñāḥ khalv ete jalaśikhimaruddhūsanicayāḥ prakṛtyā garjanti tvayi tu bhuvanaṃ nirmadam idam#These clouds, though unconscious of themselves, roar by nature, like the diluvian winds. But when you are in them, this world is rid of its pride.$akasmād unmatta praharasi kim adhvakṣitiruhaṃ hradaṃ hastāghātair vidalasi kim utphullanalinam#O madman! Why are you striking a tree that grows on the way, all of a sudden? Why are you striking with your hands and breaking down a lake that is full of blooming lotuses?$tadā jānīmas te karivara balodgāram asamaṃ saṭāṃ suptasyāpi spṛśasi yadi pañcānanaśiśoḥ#Then we shall know that you, the best of elephants, are unequalled in your display of strength. O five-faced one! Even if a sleeping child is touched by your mane, you will not be able to do anything about it. Having been thus addressed by the supreme among elephants, he said, O$nārāyaṇasya skmsauka#End of Canto : The Section of Nārāyaṇa.$samudreṇāntasthas taṭabhuvi taraṅgair akaruṇaiḥ samutkṣipto smīti tvam iha paritāpaṃ tyaja maṇe#I am tossed up and down by the pitiless waves of the sea on its shore; therefore give up your sorrow for me, my precious gem. {GL_NOTE::}$avaśyaṃ ko pi tvadguṇaparicayākṛṣṭahṛdayo narendras tvāṃ kuryān mukuṭamakarīcumbitarucim#Surely some lord of men, whose heart has been captivated by the knowledge of your virtues, will make you delight in the kisses of crowned and alligator-shaped swans.$

maṇīndrasārasopānaiḥ kapāṭaiś ca pariṣkṛtam muktāmāṇikyahīrāṇāṃ mālārājivirājitam śuddhasphaṭikasaṃkāśaṃ prāṅgaṇaṃ maṇisaṃskṛtam sundaraṃ mandiracayaṃ sadratnakalaśojjvalam ratnapatrapaṭākīrṇaṃ vahniśuddhāṃśukānvitam sudhānāṃ ca madhūnām ca pūrṇakumbhakaṃ śataṃ śatam dāsadāsīsamūhaiś ca ratnālaṅkārabhūṣitaiḥ pārvatīpriyasaṅgaiś ca svakarmākulasaṅkalpam tad dṛṣṭvā ca muniśreṣṭhas tat parābhyantaraṃ yayau ratnasiṃhāsanasthaṃ ca śaṅkaraṃ ca dadarśa saḥ vyāghracarmāmbaradharaṃ sasmitaṃ candraśekharam prasannavadanaṃ svacchaṃ śāntaṃ śrīmantam īśvaram vibhūtibhūṣitāṅgaṃ ca paraṃ gaṅgājaṭādharam bhaktapriyaṃ ca bhakteśaṃ jvalantaṃ brahmatejasā$The stairs were decorated with the best of gems and the doors were polished. It was decorated with garlands of pearls, rubies and diamonds. The courtyard was like pure crystal, embellished with jewels. There were beautiful palaces, resplendent with domes made out of the best of jewels. bhavati.a) Ye 847b"' It is strewn with sheets made of jewels And adorned with silk that is purified by fire. One hundred pitchers filled with the juice of sudhanā and honey one hundred times. There were large numbers of male and female servants, adorned in ornaments made out of jewels. The resolutions of those who are devoted to their own tasks were confounded because of their association with Parvatis beloved. On seeing this, the best among sages entered another room. He saw Shankara seated on a gem-bestudded throne. The smiling ones garment was made out of tiger skin and he was like the moon on his crest. The lords face was cheerful, clear, peaceful and handsome. His limbs were ornamented with all kinds of prosperity and he sported matted hair, like the supreme Ganga. You are the lord of your devotees and are devoted to your devotees. You are resplendent in your brahmana energy.

maṇīndrasārasopānaiḥ kapāṭaiś ca pariṣkṛtam#The stairs were decorated with the best of gems and the doors were polished.$muktāmāṇikyahīrāṇāṃ mālārājivirājitam#It was decorated with garlands of pearls, rubies and diamonds.$śuddhasphaṭikasaṃkāśaṃ prāṅgaṇaṃ maṇisaṃskṛtam#The courtyard was like pure crystal, embellished with jewels.$sundaraṃ mandiracayaṃ sadratnakalaśojjvalam#There were beautiful palaces, resplendent with domes made out of the best of jewels.$ratnapatrapaṭākīrṇaṃ vahniśuddhāṃśukānvitam#It is strewn with sheets made of jewels And adorned with silk that is purified by fire.$sudhānāṃ ca madhūnām ca pūrṇakumbhakaṃ śataṃ śatam#One hundred pitchers filled with the juice of sudhanā and honey one hundred times.$dāsadāsīsamūhaiś ca ratnālaṅkārabhūṣitaiḥ#There were large numbers of male and female servants, adorned in ornaments made out of jewels.$pārvatīpriyasaṅgaiś ca svakarmākulasaṅkalpam#The resolutions of those who are devoted to their own tasks were confounded because of their association with Parvatis beloved.$tad dṛṣṭvā ca muniśreṣṭhas tat parābhyantaraṃ yayau#On seeing this, the best among sages entered another room.$ratnasiṃhāsanasthaṃ ca śaṅkaraṃ ca dadarśa saḥ#He saw Shankara seated on a gem-bestudded throne.$vyāghracarmāmbaradharaṃ sasmitaṃ candraśekharam#The smiling ones garment was made out of tiger skin and he was like the moon on his crest.$prasannavadanaṃ svacchaṃ śāntaṃ śrīmantam īśvaram#The lords face was cheerful, clear, peaceful and handsome.$vibhūtibhūṣitāṅgaṃ ca paraṃ gaṅgājaṭādharam#His limbs were ornamented with all kinds of prosperity and he sported matted hair, like the supreme Ganga.$bhaktapriyaṃ ca bhakteśaṃ jvalantaṃ brahmatejasā#You are the lord of your devotees and are devoted to your devotees. You are resplendent in your brahmana energy.$

tamihaavaruddhāamuṣmiṃllokenaaśnanti naenenapratibhuñjate yathāevaenānasmiṃllokeaśnāti yathāebhirbhuṅkte evamevaenānamuṣmiṃllokeaśnāti evamebhirbhuṅkte paṅktimanvāha prātaranuvāka pratiṣṭhāvaipaṅktiḥ sarveṣvevatadbhūteṣuyajamānampratiṣṭhāpayati$They eat it with the formula, 'Thou art taken with a support in yonder world;' and they sprinkle themselves on it with the formula, 'Thou art taken with a support in yonder world;' and they sprinkle themselves on it with the formula, 'Thou art taken with a support in yonder world;' and they sprinkle They did not eat the food in this way. In the same manner as by means of that he eats in this world, so also [] through that he eats in the other world. In that he eats with them, in the same manner does he eat out of them. In like manner does he gain the world by means of him who is not in yonder world. &.Tl79LA~IDEIIT SC1DIlTH.\t:SE:'- In this way he eats with them. He recites the Paṅkti, --he recites the Pâṅkti, --he recites the Paṅkti, --he recites the Paṅkti, --he recites the Paṅkti, --he recites the Paṅkti, --he recites the Paṅkti, --he recites the Paṅkti, --he recites the Pa 163Actually, Hsüan-tsang had started to translate MSgU already two and a halfmonths before engaging in the translation of the Saṁdh (cf. KUWAYAMA and HAKAMAYA1981: 253)..57Matsumoto(1) Saṁdh VIII.7 The Prâtaranuvâka. Pratiṣṭhāi. e., the ground of piling up a sacrificial shed. He thereby establishes the sacrificer in all beings.

tamihaavaruddhāamuṣmiṃllokenaaśnanti#They eat it with the formula, 'Thou art taken with a support in yonder world;' and they sprinkle themselves on it with the formula, 'Thou art taken with a support in yonder world;' and they sprinkle themselves on it with the formula, 'Thou art taken with a support in yonder world;' and they sprinkle$naenenapratibhuñjate#They did not eat the food in this way.$yathāevaenānasmiṃllokeaśnāti#In the same manner as by means of that he eats in this world, so also [] through that he eats in the other world.$yathāebhirbhuṅkte#In that he eats with them, in the same manner does he eat out of them.$evamevaenānamuṣmiṃllokeaśnāti#In like manner does he gain the world by means of him who is not in yonder world.$evamebhirbhuṅkte#In this way he eats with them.$paṅktimanvāha#He recites the Paṅkti, --he recites the Pâṅkti, --he recites the Paṅkti, --he recites the Paṅkti, --he recites the Paṅkti, --he recites the Paṅkti, --he recites the Paṅkti, --he recites the Paṅkti, --he recites the Pa$prātaranuvāka#The Prâtaranuvâka.$pratiṣṭhāvaipaṅktiḥ#Pratiṣṭhāi. e., the ground of piling up a sacrificial shed.$sarveṣvevatadbhūteṣuyajamānampratiṣṭhāpayati#He thereby establishes the sacrificer in all beings.$

yajñas te rudra bhāgena kalpatām adya yajñahan ity ajenānunītena bhavena parituṣyatā abhyadhāyi mahābāho prahasya śrūyatām iti mahādeva uvāca nāghaṃ prajeśa bālānāṃ varṇaye nānucintaye devamāyābhibhūtānāṃ daṇḍas tatra dhṛto mayā prajāpater dagdhaśīrṣṇo bhavatv ajamukhaṃ śiraḥ mitrasya cakṣuṣekṣeta bhāgaṃ svaṃ barhiṣo bhagaḥ pūṣā tu yajamānasya dadbhir jakṣatu piṣṭabhuk devāḥ prakṛtasarvāṅgā ye ma uccheṣaṇaṃ daduḥ bāhubhyām aśvinoḥ pūṣṇo hastābhyāṃ kṛtabāhavaḥ bhavantv adhvaryavaś cānye bastaśmaśrur bhṛgur bhavet tadā sarvāṇi bhūtāni śrutvā mīḍhuṣṭamoditam parituṣṭātmabhis tāta sādhu sādhv ity athābruvan$O destroyer of yajnas! Let your sacrifice be sanctified with a share of Rudras offerings. Such is contentment with the unborn, undisciplined existence. He smiled and said, O mighty-armed one! Listen. Mahadeva replied, O son! It is my view that you have been born in this lineage of kshatriyas and are descended from Janakas lineage. O lord of creatures! I do not praise sin, nor do I reflect about it in the minds of foolish ones. It was I who inflicted the punishment upon them when they had been overcome by the divine power of illusion. When Prajapatis head is burnt, Ajamukhas head will be restored. With the eye of his friend he shall gaze on his own portion, the sacrificial strew; Let Pusan, the devourer of cakes, bite with the teeth of the sacrificer. O gods! All your limbs are intact and you have given me the remnants. He created his arms with the arms of the Ashvins and the hands of Pushana. Others may be adhvaryus. Bhrigu will have a goat-like beard. All the beings heard what Mīḍustama had said. O son! They were satisfied in their souls and uttered words of praise.

yajñas te rudra bhāgena kalpatām adya yajñahan#O destroyer of yajnas! Let your sacrifice be sanctified with a share of Rudras offerings.$ity ajenānunītena bhavena parituṣyatā#Such is contentment with the unborn, undisciplined existence.$abhyadhāyi mahābāho prahasya śrūyatām iti#He smiled and said, O mighty-armed one! Listen.$mahādeva uvāca#Mahadeva replied, O son! It is my view that you have been born in this lineage of kshatriyas and are descended from Janakas lineage.$nāghaṃ prajeśa bālānāṃ varṇaye nānucintaye#O lord of creatures! I do not praise sin, nor do I reflect about it in the minds of foolish ones.$devamāyābhibhūtānāṃ daṇḍas tatra dhṛto mayā#It was I who inflicted the punishment upon them when they had been overcome by the divine power of illusion.$prajāpater dagdhaśīrṣṇo bhavatv ajamukhaṃ śiraḥ#When Prajapatis head is burnt, Ajamukhas head will be restored.$mitrasya cakṣuṣekṣeta bhāgaṃ svaṃ barhiṣo bhagaḥ#With the eye of his friend he shall gaze on his own portion, the sacrificial strew;$pūṣā tu yajamānasya dadbhir jakṣatu piṣṭabhuk#Let Pusan, the devourer of cakes, bite with the teeth of the sacrificer.$devāḥ prakṛtasarvāṅgā ye ma uccheṣaṇaṃ daduḥ#O gods! All your limbs are intact and you have given me the remnants.$bāhubhyām aśvinoḥ pūṣṇo hastābhyāṃ kṛtabāhavaḥ#He created his arms with the arms of the Ashvins and the hands of Pushana.$bhavantv adhvaryavaś cānye bastaśmaśrur bhṛgur bhavet#Others may be adhvaryus. Bhrigu will have a goat-like beard.$tadā sarvāṇi bhūtāni śrutvā mīḍhuṣṭamoditam#All the beings heard what Mīḍustama had said.$parituṣṭātmabhis tāta sādhu sādhv ity athābruvan#O son! They were satisfied in their souls and uttered words of praise.$

kalpavāṭīsamākārā phalapuṣpasamākulā eṣu sarveṣu śāleṣu pūrvavaddvārakalpanam pūrvavadgopurāṇāṃ ca mukuṭānāṃ ca kalpanam gopuradvārakḷptaṃ ca dvāre dvāre ca saṃmitiḥ ārakūṭasyāntarāle saptayojanadūrataḥ pañcalohamayaḥ śālaḥ pūrvaśālasamākṛtiḥ tayormadhye mahī proktā mandāradrumavāṭikā pañcalohasyāntarāle saptayojanadūrataḥ raupyaśālastu saṃproktaḥ pūrvoktairlakṣaṇairyutaḥ tayormadhyamahī proktā pārijātadruvāṭikā divyāmodasusaṃpūrṇā phalapuṣpabharojjvalā raupyaśālasyāntarāle saptayojanavistaraḥ hemaśālaḥ prakathitaḥ pūrvavaddvāraśobhitaḥ tayormadhye mahīproktā kadambataruvāṭikā tatra divyā nīpavṛkṣā yojanadvayamunnatāḥ$It has the shape of a creation-garden, And is replete with flowers and fruits. In all these halls doors are to be provided as before. But when pressed for livelihood, the Householder may betake himself to these countries.’Bhaviṣya purāṇa (Do., p.55).—Brahmāvarta is the best country; less than that is the Ṛṣideśa; less than this latter is the Madhyadeśa; next to that comes the Āryāvarta.’Chāndogya Upaniṣad (quoted in Vīra-Paribhāṣā, p.60).—‘One shall not approach the Caṇḍāla, nor the inferior country.’Pitāmaha (Do., p.60).—‘One may reside even in the kingdom of the Śūdra, if the Gaṅgā flows through it: even though that country may he inhabited by uncultured people, yet it is a sacred land. Arched gateways and diadems are erected as before. Gate-ways and city gates are to be constructed. Each gateway should be of the same size as the one immediately preceding it in the order of enumeration. It is located seven yojanas between Arakūṭa and Vārāṇasī. The shala tree was made out of five metals and was like the eastern sala tree in form. Between these two, the ground Is described as having a grove of coral tree trees. It is located seven yojanas between the five metals. It is said to be a silver house, endowed with the characteristics described previously. The ground between them Is said to be Pārijāta and Dhruvāṭikā. 410846850 01440 It is full of divine incense And is brilliant with a burden of flowers and fruits. In the midst of the silver hall, it measures seven yojanas in width. The golden chamber is said to be adorned with the door as before. . Between these two, there will be a grove of kadamba trees That contains what is called the earth. . The ground between them Is the grove of kadamba trees. There are divine neepa trees that are two yojanas high.

kalpavāṭīsamākārā phalapuṣpasamākulā#It has the shape of a creation-garden, And is replete with flowers and fruits.$eṣu sarveṣu śāleṣu pūrvavaddvārakalpanam#In all these halls doors are to be provided as before.$pūrvavadgopurāṇāṃ ca mukuṭānāṃ ca kalpanam#Arched gateways and diadems are erected as before.$gopuradvārakḷptaṃ ca dvāre dvāre ca saṃmitiḥ#Gate-ways and city gates are to be constructed. Each gateway should be of the same size as the one immediately preceding it in the order of enumeration.$ārakūṭasyāntarāle saptayojanadūrataḥ#It is located seven yojanas between Arakūṭa and Vārāṇasī.$pañcalohamayaḥ śālaḥ pūrvaśālasamākṛtiḥ#The shala tree was made out of five metals and was like the eastern sala tree in form.$tayormadhye mahī proktā mandāradrumavāṭikā#Between these two, the ground Is described as having a grove of coral tree trees.$pañcalohasyāntarāle saptayojanadūrataḥ#It is located seven yojanas between the five metals.$raupyaśālastu saṃproktaḥ pūrvoktairlakṣaṇairyutaḥ#It is said to be a silver house, endowed with the characteristics described previously.$tayormadhyamahī proktā pārijātadruvāṭikā#The ground between them Is said to be Pārijāta and Dhruvāṭikā.$divyāmodasusaṃpūrṇā phalapuṣpabharojjvalā#It is full of divine incense And is brilliant with a burden of flowers and fruits.$raupyaśālasyāntarāle saptayojanavistaraḥ#In the midst of the silver hall, it measures seven yojanas in width.$hemaśālaḥ prakathitaḥ pūrvavaddvāraśobhitaḥ#The golden chamber is said to be adorned with the door as before.$tayormadhye mahīproktā kadambataruvāṭikā#. Between these two, there will be a grove of kadamba trees That contains what is called the earth. . The ground between them Is the grove of kadamba trees.$tatra divyā nīpavṛkṣā yojanadvayamunnatāḥ#There are divine neepa trees that are two yojanas high.$

pañcālikā putrikā syādvarkarastaruṇaḥ paśuḥ mañjūṣā peṭakaḥ peḍā tulyasādhāraṇau samau pratimā syāt pratikṛtirvargā brahmādayaḥ smṛtāḥ e ity āgneye mahāpurāṇe kṣatraviṭśīdravargā māma pañcaṣaṣṭyadhikatriśatatamo dhyāyaḥ ś atha ṣaṭṣaṣṭyadhikatriśatatamo dhyāyaḥ sāmānyāny atha vakṣyāmi nāmaliṅgāni tacchṛṇu sukṛtī puṇyavān dhnayo mahecchastu mahāśayaḥ pravīṇanipuṇābhijñavijñaniṣṇātaśikṣitāḥ syurvadānyasthūlalakṣadānaśauṇḍā bahuprade kṛtī kṛtajñaḥ kuśala āsaktodyukta utsukaḥ ibhya āḍhyaḥ parivṛḍho hy adhibhūrnāyako dhipaḥ lakṣmīvān lakṣmaṇaḥ śrīlaḥ svatantraḥ svairy apāvṛtaḥ$Pañcālikā and putrikā. Varkara a young animal. mañjūṣā, peṭaka and peṣā. The terms similar and ordinary are synonymous. pratimā would denote image. Brahmā etc. are known to be the groups. In the Mahāpurāṇa Agni has declared thus : The group of kṣatriyas, vaiśyas and śūdras is devoted to me. There are three hundred and sixty-five dhyānas. Now the thirty-sixth and one hundred and first meditation. Listen to me! I shall describe the genders of the substantives in general. Sukṛtī, puṇyavān, dhanya, mahācñā, mahāśaya, They are learned, proficient, and clever. They have the higher knowledge of omniscience. They have trained in that which is to be perfectly known. They are generous in giving charity with lofty objectives, and they give many gifts. One who is accomplished, grateful, skilled, Attached, dedicated, and diligent. ibhya, āḍhya, parivṛḍa, adhibhuḥ [adhibhū], nāyaka and dhīpa. Lakshmana is majestic, Lākshmana is handsome, and Shatrughna is independent. Uncovered. That which is uncovered, i. e., not exposed to view.

pañcālikā putrikā syādvarkarastaruṇaḥ paśuḥ#Pañcālikā and putrikā. Varkara a young animal.$mañjūṣā peṭakaḥ peḍā tulyasādhāraṇau samau#mañjūṣā, peṭaka and peṣā. The terms similar and ordinary are synonymous.$pratimā syāt pratikṛtirvargā brahmādayaḥ smṛtāḥ#pratimā would denote image. Brahmā etc. are known to be the groups.$e ity āgneye mahāpurāṇe kṣatraviṭśīdravargā māma#In the Mahāpurāṇa Agni has declared thus : The group of kṣatriyas, vaiśyas and śūdras is devoted to me.$pañcaṣaṣṭyadhikatriśatatamo dhyāyaḥ#There are three hundred and sixty-five dhyānas.$ś atha ṣaṭṣaṣṭyadhikatriśatatamo dhyāyaḥ#Now the thirty-sixth and one hundred and first meditation.$sāmānyāny atha vakṣyāmi nāmaliṅgāni tacchṛṇu#Listen to me! I shall describe the genders of the substantives in general.$sukṛtī puṇyavān dhnayo mahecchastu mahāśayaḥ#Sukṛtī, puṇyavān, dhanya, mahācñā, mahāśaya,$pravīṇanipuṇābhijñavijñaniṣṇātaśikṣitāḥ#They are learned, proficient, and clever. They have the higher knowledge of omniscience. They have trained in that which is to be perfectly known.$syurvadānyasthūlalakṣadānaśauṇḍā bahuprade#They are generous in giving charity with lofty objectives, and they give many gifts.$kṛtī kṛtajñaḥ kuśala āsaktodyukta utsukaḥ#One who is accomplished, grateful, skilled, Attached, dedicated, and diligent.$ibhya āḍhyaḥ parivṛḍho hy adhibhūrnāyako dhipaḥ#ibhya, āḍhya, parivṛḍa, adhibhuḥ [adhibhū], nāyaka and dhīpa.$lakṣmīvān lakṣmaṇaḥ śrīlaḥ svatantraḥ svairy#Lakshmana is majestic, Lākshmana is handsome, and Shatrughna is independent.$apāvṛtaḥ#Uncovered. That which is uncovered, i. e., not exposed to view.$

puruṣaṃ karavāmeti ta etāntsapta puruṣānekam puruṣamakurvanyadūrdhvaṃ nābhestau dvau samaubjanyadavāṅnābhestau dvau pakṣaḥ puruṣaḥ pakṣaḥ puruṣaḥ pratiṣṭhaika āsīt atha yaiteṣāṃ saptānām puruṣāṇāṃ śrīḥ yo rasa āsīttamūrdhvaṃ samudauhastadasya śiro bhavadyacriyaṃ samudauhaṃstasmācirastasminnetasminprāṇā aśrayanta tasmādvevaitaciro tha yatprāṇā aśrayanta tasmādu prāṇāḥ śriyau tha yatsarvasminnaśrayanta tasmādu śarīram sa eva puruṣaḥ prajāpatirabhavat sa yaḥ sa puruṣaḥ prajāpatirabhavadayameva sa yo yamagniścīyate sa vai saptapuruṣo bhavati saptapuruṣo hyayam puruṣo yacctvāra ātmā trayaḥ pakṣapucāni catvāro hi tasya puruṣasyātmā trayaḥ pakṣapucānyatha yadekena$< of the [yogin's] body his only shape now the great Light formed of ul----> 1280> The parallelism between the example and that which has been ex-> emplified by it is not complete in all respects.> 1281 After the falling away> of the [yogin's] body — his only shape now the great Light formed of ul- They said, 'Let us make a man!'They made those seven men, one man above the other. From the navel they drew them together; what is below from the navel, that is twofold: the wing is a man, and the wing is a man. '".c~ There was only one resting-place. Now, as to the prosperity of those seven persons. That which was the sap flowed upwards from it. In that which was the head they rested; therefore is it the head. In that [] the vital airs rested, in that they rested, in that they rested, in that they rested, in that they rested, in that they rested, in that they rested, in that they rested, in that they rested, in that they Therefore, verily, this is the head on which the vital airs rested; therefore are the vital airs in health and well-being. Because they rested in the All, therefore is the body. That same Person became Prajāpati. And, verily, that Person who became Pragâpati is no other than he. The fire which is piled up. It consists of seven persons. This person is constituted of seven persons, viz., four persons and three selves. The wings and tail are four, for the body of that man consists of four, and the wings and tail are three.

puruṣaṃ karavāmeti ta etāntsapta puruṣānekam puruṣamakurvanyadūrdhvaṃ#They said, 'Let us make a man!'They made those seven men, one man above the other.$nābhestau dvau samaubjanyadavāṅnābhestau dvau pakṣaḥ puruṣaḥ pakṣaḥ puruṣaḥ#From the navel they drew them together; what is below from the navel, that is twofold: the wing is a man, and the wing is a man.$pratiṣṭhaika āsīt#There was only one resting-place.$atha yaiteṣāṃ saptānām puruṣāṇāṃ śrīḥ#Now, as to the prosperity of those seven persons.$yo rasa āsīttamūrdhvaṃ samudauhastadasya#That which was the sap flowed upwards from it.$śiro bhavadyacriyaṃ samudauhaṃstasmācirastasminnetasminprāṇā aśrayanta#In that which was the head they rested; therefore is it the head. In that [] the vital airs rested, in that they rested, in that they rested, in that they rested, in that they rested, in that they rested, in that they rested, in that they rested, in that they rested, in that they$tasmādvevaitaciro tha yatprāṇā aśrayanta tasmādu prāṇāḥ śriyau tha#Therefore, verily, this is the head on which the vital airs rested; therefore are the vital airs in health and well-being.$yatsarvasminnaśrayanta tasmādu śarīram#Because they rested in the All, therefore is the body.$sa eva puruṣaḥ prajāpatirabhavat#That same Person became Prajāpati.$sa yaḥ sa puruṣaḥ prajāpatirabhavadayameva sa#And, verily, that Person who became Pragâpati is no other than he.$yo yamagniścīyate#The fire which is piled up.$sa vai saptapuruṣo bhavati#It consists of seven persons.$saptapuruṣo hyayam puruṣo yacctvāra ātmā trayaḥ#This person is constituted of seven persons, viz., four persons and three selves.$pakṣapucāni catvāro hi tasya puruṣasyātmā trayaḥ pakṣapucānyatha yadekena#The wings and tail are four, for the body of that man consists of four, and the wings and tail are three.$

stanandhaye parabrahmaṇi rūḍhiḥ iti bd atheti prayojanaṃ bhagavatpremalakṣaṇam tatreti tatra samādhau śrī vyāsasyānyam anubhavam ity arthaḥ āvirbhavatīti premṇaḥ parāsārāṃśatvenotpattyasambhavād ity arthaḥ tasyeti premṇaḥ atra premṇi sati kṛṣṇas tu bhagavān svayaṃ iti śrīsūtādīnāṃ śrījayadevādīnāṃ cāsaṅkhyalokānām ity arthaḥ tannāma iti tannāmnaḥ iti cobhayatra kṛṣṇeti nāma bodhyam rūḍhir iti prakṛtipratyayasambandhaṃ vinaiva yaśodāsute prasiddhir maṇḍapaśabdasyeva gṛhaviśeṣa ity arthaḥ$14558c15367< logic of the body will be there, whether it is the body of the jñanin, or of the one who is not---> logic of the body will be there, whether it is the body of the jñānin, or of the one who is not14563c15372< to overcome both hatred and attachment, i.e., all kinds of samskäras, the jñānin is able to---> to overcome both hatred and attachment, i.e., all kinds of samskāras, the jñānin is able to14565,14567c15374,15377 'For the thunderer, another Brahman's prayer!'he therewith lays down in front of him an enclosing-stick to be worshipped. The reason for this lies in the fact that the Love of the Blessed Lord has been described as athatāḥ, then, then. This is meant to indicate the necessity of meditating upon the love of the Blessed Lord. Tatra, in that, i. e. in the Samādhi Absence of Contention. Any other experience, i. e. that of Vyāsa. It becomes manifest, thus it is affection. (1&"?:I; I) (~~.it~rp,:::, ~,trc::., 0 ~.J".$lO)I± 7 -7,iällacill/a) J-v~I': Because it is not possible for it to be produced out of the constituents of other things; i. e. because what is meant is that it cannot be produced out of the constituents of other things. Tasya stands for the affection. Here we have a suggestion of a sentiment, expressed by the term prameṇi. The meaning suggested is that it is expressed by the pronoun priyam, having love. Satī said, Kṛṣṇa is the Lord Himself. According to Śrī Sūta and others, Jayadeva and so forth. Asankhyā lokānām, in an immeasurable number of regions. His name and Of his name are meant to be applicable to both. The name Kṛṣṇa should be taken as standing for the Bodhisattva; The particle ruḍī is to be construed without the relation of denotation. Yaśodāsute, the son of Yaśodā, is well known, just as the term Manxapa is generally used in the sense of a particular house.

stanandhaye parabrahmaṇi rūḍhiḥ iti#'For the thunderer, another Brahman's prayer!'he therewith lays down in front of him an enclosing-stick to be worshipped.$bd atheti prayojanaṃ bhagavatpremalakṣaṇam#The reason for this lies in the fact that the Love of the Blessed Lord has been described as athatāḥ, then, then. This is meant to indicate the necessity of meditating upon the love of the Blessed Lord.$tatreti tatra samādhau śrī#Tatra, in that, i. e. in the Samādhi Absence of Contention.$vyāsasyānyam anubhavam ity arthaḥ#Any other experience, i. e. that of Vyāsa.$āvirbhavatīti premṇaḥ#It becomes manifest, thus it is affection.$parāsārāṃśatvenotpattyasambhavād ity arthaḥ#Because it is not possible for it to be produced out of the constituents of other things; i. e. because what is meant is that it cannot be produced out of the constituents of other things.$tasyeti premṇaḥ#Tasya stands for the affection.$atra premṇi#Here we have a suggestion of a sentiment, expressed by the term prameṇi. The meaning suggested is that it is expressed by the pronoun priyam, having love.$sati kṛṣṇas tu bhagavān svayaṃ iti śrīsūtādīnāṃ śrījayadevādīnāṃ#Satī said, Kṛṣṇa is the Lord Himself. According to Śrī Sūta and others, Jayadeva and so forth.$cāsaṅkhyalokānām ity arthaḥ#Asankhyā lokānām, in an immeasurable number of regions.$tannāma iti tannāmnaḥ iti cobhayatra#His name and Of his name are meant to be applicable to both.$kṛṣṇeti nāma bodhyam#The name Kṛṣṇa should be taken as standing for the Bodhisattva;$rūḍhir iti prakṛtipratyayasambandhaṃ vinaiva#The particle ruḍī is to be construed without the relation of denotation.$yaśodāsute prasiddhir maṇḍapaśabdasyeva gṛhaviśeṣa ity arthaḥ#Yaśodāsute, the son of Yaśodā, is well known, just as the term Manxapa is generally used in the sense of a particular house.$

vaṃśe tasya dilīpo bhūttasya sūnurbhagīrathaḥ duhitṛtvamagādyasya bhuvi bhāgīrathī nadī kule tasyābhavadrājā rāmo daśarathātmajaḥ rājarṣivaṃśā bahavo babhūvustatsutātkuśāt ikṣvākorityayaṃ vaṃśastadbhrātustu mariṣyataḥ śakā babhūvustanayā nābhāgasya suto bhavat ambarīṣo mahīpālo vṛṣṇeḥ putrāśca vṛṣṇayaḥ raṇadhṛṣṭāḥ śibeḥ putrāḥ śaryāterabhavatsutā sukanyā cyavanenoḍhā putraścāntabhūpatiḥ ravetī tasya tanayā sa purā sahitastayā brahmalokaṃ yayau śrotuṃ gāndharva brahmaṇo ntike tato bahuyuge kāle vyatīte kṣaṇaleśavat apaśyatsvapurīmetya dvārakāṃ vṛṣṇibhirvṛtām aspṛṣṭāṃ kālakalayā brahmalokanivāsataḥ pradadau balabhadrāya bālāmeva sa revatīm dattvā ca tanayāṃ prāyāttapase merukandaram ikṣvākoranujaḥ ṣaṣṭho riṣṭākhyastasya cātmajau$In his race was Dilīpa; his son was Bhagīratha. TS IV, p. 23, 286TS IV, p. 25, 243TS IV, p. 27, 194TS IV, p. 31-32, 194TS IV, p. 32, 175, 318TS VIII, p. 75–76, 139TS VII p. 83, 335TS VIII, p. 84, 131TS VIII, p. 86, 140INDEX LOCORUM The river Bhagirathi, on earth, became his daughter. In his lineage, Rama, Dasharathas son, became the king. From Kuśa, his son, were born many families of royal saints. at a second sense lying beneath the evident sense, namely esoteric tech-niques and practices that are at the heart of the philosophical discourse,as strikingly exemplified by verses 41-46.Moreover it can be said that the doctrine itself is esoteric by nature, The race of his brother Ikṣvāku shall continue till his death. The daughter of Nābhāga was Śakas. A son was born to Nābhāga. Ambarīṣa was the ruler of the earth. The Vṛṣṇis were the sons of Vṛṣṇi. The sons of Śibi were Rāṇadhṛṣṭa and the daughter of Śaryāti. Sukanyā by Cyavana. The son of Uḍā was Antyabhūpati. His daughter was Revatī. He was formerly accompanied by her. Paramārtha (p. 272b15): This Patience is called "entry into samyaktvaniyama." Why?By reason of this Patience, the ascetic enters into samyaktvaniyama. What dharma issamyaktva? In the Sūtra, Nirvāṇa is called samyaktva.Niyama with respect to it, that is to He went to Brahmās world to listen to the music from Brahmā. After many eons have passed, as if in a single instant, He went to his own city of Dvaraka and saw that it was full of Vrishnis. Because she resides in Brahmas world, there is no part of her that has been touched by time. He gave his daughter Revati to Balabhadra. Having given away his daughter, he went to a cave in Meru to practise austerities. The sixth of Ikṣvākus younger brother was known as Riṣṭa, and he had two sons.

vaṃśe tasya dilīpo bhūttasya sūnurbhagīrathaḥ#In his race was Dilīpa; his son was Bhagīratha.$duhitṛtvamagādyasya bhuvi bhāgīrathī nadī#The river Bhagirathi, on earth, became his daughter.$kule tasyābhavadrājā rāmo daśarathātmajaḥ#In his lineage, Rama, Dasharathas son, became the king.$rājarṣivaṃśā bahavo babhūvustatsutātkuśāt#From Kuśa, his son, were born many families of royal saints.$ikṣvākorityayaṃ vaṃśastadbhrātustu mariṣyataḥ#The race of his brother Ikṣvāku shall continue till his death.$śakā babhūvustanayā nābhāgasya suto bhavat#The daughter of Nābhāga was Śakas. A son was born to Nābhāga.$ambarīṣo mahīpālo vṛṣṇeḥ putrāśca vṛṣṇayaḥ#Ambarīṣa was the ruler of the earth. The Vṛṣṇis were the sons of Vṛṣṇi.$raṇadhṛṣṭāḥ śibeḥ putrāḥ śaryāterabhavatsutā#The sons of Śibi were Rāṇadhṛṣṭa and the daughter of Śaryāti.$sukanyā cyavanenoḍhā putraścāntabhūpatiḥ#Sukanyā by Cyavana. The son of Uḍā was Antyabhūpati.$ravetī tasya tanayā sa purā sahitastayā#His daughter was Revatī. He was formerly accompanied by her.$brahmalokaṃ yayau śrotuṃ gāndharva brahmaṇo ntike#He went to Brahmās world to listen to the music from Brahmā.$tato bahuyuge kāle vyatīte kṣaṇaleśavat#After many eons have passed, as if in a single instant,$apaśyatsvapurīmetya dvārakāṃ vṛṣṇibhirvṛtām#He went to his own city of Dvaraka and saw that it was full of Vrishnis.$aspṛṣṭāṃ kālakalayā brahmalokanivāsataḥ#Because she resides in Brahmas world, there is no part of her that has been touched by time.$pradadau balabhadrāya bālāmeva sa revatīm#He gave his daughter Revati to Balabhadra.$dattvā ca tanayāṃ prāyāttapase merukandaram#Having given away his daughter, he went to a cave in Meru to practise austerities.$ikṣvākoranujaḥ ṣaṣṭho riṣṭākhyastasya cātmajau#The sixth of Ikṣvākus younger brother was known as Riṣṭa, and he had two sons.$

pravicārayato lokayātrām alam imāṃ hṛdi taveva kila tasyāpi viveka udabhūd bhṛśam tenāsau svavivekena svayam eva mahāmate vicārya suciraṃ cāru yat satyaṃ tad avāptavān svayaṃ prāpte pare vastuny aviśrāntamanās tataḥ nedaṃ vastv iti viśvāsaṃ nāsāv ātmany upāyayau kevalaṃ virarāmāsya ceto vigatacāpalam bhogebhyo bhūribhaṅgebhyo dharādbhya iva cātakaḥ ekadā so malaprajño merāv ekāntasaṃsthitam papraccha pitaraṃ bhaktyā kṛṣṇadvaipāyanaṃ munim saṃsārāḍambaram idaṃ katham abhyutthitaṃ mune kathaṃ ca praśamaṃ yāti kiyat kasya kadeti ca iti pṛṣṭena muninā vyāsenākhilam ātmaje yathāvad amalaṃ proktaṃ vaktavyaṃ viditātmanā$I have reflected on the journey of the world in my heart and no longer have any need to think about it. It is said that, just as in your case, he also acquired a great deal of discrimination. Hence, O highly intelligent one, by means of his own discretion and discrimination. Having pondered for a long time, he finally arrived at the right conclusion. Darça, the three Unseen Forces, produced by the Agneya and the Aindra,together with those produced by the subsidiaries, bring about a singleUnseen Force, which belongs to the whole three-fold set. These two Unseen3xviiiForces of the two trios, brought about as they are by the three originalUnseen Forces of the Agnēya and the rest, produce the final Phalāpūrva- When the supreme objective has been attained by ones own efforts, there is no longer any tranquility in ones mind. But he did not believe that it was real, nor did he have self-confidence about it. His mind, bereft of its fickleness, simply ceased. Like the chataka emerges from the earth, He emerges from many perishable objects of enjoyment. Once upon a time, when he was alone on Mount Meru, The evil-minded one With devotion, he asked his father, the sage Krishna Dvaipayana. die entsprechenden Partien des Jiiänaprasthäna kommentiert werden;diese sind leider nur in Hsüan-tangs Fassung erhalten 101 und folgen, auchin den kommentierenden Teilen, exakt dem Wortlaut der entsprechendenJiiänaprasthäna-Partien (Tab. V, Kol. 10). An einer anderen Stelle 102 erscheint jedoch, unabhängig vom Grundtext, die Liste ein weiteres Mal,und zu dieser Stelle ist glücklicherweise auch die Version Buddhavarmans How, O Sage, did this extensive expanse of worldly existence arise? How does it become pacified? How much is it? Whom does it belong to? When does it affect? O son! When the sage Vyasa was thus asked, he told him everything. A person who knows about his atman speaks about what is sparkling in the proper way.

pravicārayato lokayātrām alam imāṃ hṛdi#I have reflected on the journey of the world in my heart and no longer have any need to think about it.$taveva kila tasyāpi viveka udabhūd bhṛśam#It is said that, just as in your case, he also acquired a great deal of discrimination.$tenāsau svavivekena svayam eva mahāmate#Hence, O highly intelligent one, by means of his own discretion and discrimination.$vicārya suciraṃ cāru yat satyaṃ tad avāptavān#Having pondered for a long time, he finally arrived at the right conclusion.$svayaṃ prāpte pare vastuny aviśrāntamanās tataḥ#When the supreme objective has been attained by ones own efforts, there is no longer any tranquility in ones mind.$nedaṃ vastv iti viśvāsaṃ nāsāv ātmany upāyayau#But he did not believe that it was real, nor did he have self-confidence about it.$kevalaṃ virarāmāsya ceto vigatacāpalam#His mind, bereft of its fickleness, simply ceased.$bhogebhyo bhūribhaṅgebhyo dharādbhya iva cātakaḥ#Like the chataka emerges from the earth, He emerges from many perishable objects of enjoyment.$ekadā so malaprajño merāv ekāntasaṃsthitam#Once upon a time, when he was alone on Mount Meru, The evil-minded one$papraccha pitaraṃ bhaktyā kṛṣṇadvaipāyanaṃ munim#With devotion, he asked his father, the sage Krishna Dvaipayana.$saṃsārāḍambaram idaṃ katham abhyutthitaṃ mune#How, O Sage, did this extensive expanse of worldly existence arise?$kathaṃ ca praśamaṃ yāti kiyat kasya kadeti ca#How does it become pacified? How much is it? Whom does it belong to? When does it affect?$iti pṛṣṭena muninā vyāsenākhilam ātmaje#O son! When the sage Vyasa was thus asked, he told him everything.$yathāvad amalaṃ proktaṃ vaktavyaṃ viditātmanā#A person who knows about his atman speaks about what is sparkling in the proper way.$

etat tyan na yojanamaceti sasvarha yan maruto gotamo vaḥ paśyan hiraṇyacakrānayodaṃṣṭrān vidhāvato varāhūn eṣā syā vo maruto nubhartrī prati ṣṭobhati vāghato na vāṇī astobhayad vṛthāsāmanu svadhāṃ gabhastyoḥ ā no bhadrāḥ kratavo xyantu viśvato dabdhāso aparītāsa udbhidaḥ devā no yathā sadamid vṛdhe asannaprāyuvo rakṣitāro divedive devānāṃ bhadrā sumatirṛjūyatāṃ devānāṃ rātirabhi noni vartatām devānāṃ sakhyamupa sedimā vayaṃ devā na āyuḥ pra tirantu jīvase tān pūrvayā nividā hūmahe vayaṃ bhagaṃ mitramaditiṃ dakṣamasridham aryamaṇaṃ varuṇaṃ somamaśvinā sarasvatīnaḥ subhagā mayas karat tan no vāto mayobhu vātu bheṣajaṃ tan mātā pṛthivī tatpitā dyauḥ$'That which Gotama the Maruts told you, that is heaven' [], he replied. He saw the ones with golden chakras and iron fangs, supreme among apes, running around. This [] may be for you, O Maruts, a helper; He praises like one who speaks badly. In vain hath he praised them, Having grasped the portion of their mouths. May auspicious powers arise for us on all sides, Invincible, unfailing and victorious. That the gods may sit on our sacred grass, Day by day our protectors unswerving in their task. May the auspicious lovingkindness of the gods be made straight; May the bounty of the gods accrue to us. We have sought the friendship of the gods; May the gods extend our life that we may live. With the first libation we invoke them, Bhaga, Mitra, Aditi, Daksha, the foe. Aryaman, Varuna, Soma, the Asvins, Sarasvatî, May the gladdening draughts bring prosperity. May the wind blow that balm for us, together with me, That mother is the earth, its father is the sky;

etat tyan na yojanamaceti sasvarha yan maruto gotamo vaḥ#'That which Gotama the Maruts told you, that is heaven' [], he replied.$paśyan hiraṇyacakrānayodaṃṣṭrān vidhāvato varāhūn#He saw the ones with golden chakras and iron fangs, supreme among apes, running around.$eṣā syā vo maruto nubhartrī prati ṣṭobhati vāghato na vāṇī#This [] may be for you, O Maruts, a helper; He praises like one who speaks badly.$astobhayad vṛthāsāmanu svadhāṃ gabhastyoḥ#In vain hath he praised them, Having grasped the portion of their mouths.$ā no bhadrāḥ kratavo xyantu viśvato dabdhāso aparītāsa udbhidaḥ#May auspicious powers arise for us on all sides, Invincible, unfailing and victorious.$devā no yathā sadamid vṛdhe asannaprāyuvo rakṣitāro divedive#That the gods may sit on our sacred grass, Day by day our protectors unswerving in their task.$devānāṃ bhadrā sumatirṛjūyatāṃ devānāṃ rātirabhi noni vartatām#May the auspicious lovingkindness of the gods be made straight; May the bounty of the gods accrue to us.$devānāṃ sakhyamupa sedimā vayaṃ devā na āyuḥ pra tirantu jīvase#We have sought the friendship of the gods; May the gods extend our life that we may live.$tān pūrvayā nividā hūmahe vayaṃ bhagaṃ mitramaditiṃ dakṣamasridham#With the first libation we invoke them, Bhaga, Mitra, Aditi, Daksha, the foe.$aryamaṇaṃ varuṇaṃ somamaśvinā sarasvatīnaḥ subhagā mayas karat#Aryaman, Varuna, Soma, the Asvins, Sarasvatî, May the gladdening draughts bring prosperity.$tan no vāto mayobhu vātu bheṣajaṃ tan mātā pṛthivī tatpitā dyauḥ#May the wind blow that balm for us, together with me, That mother is the earth, its father is the sky;$

ādimattvaṃ yadā siddhaṃ nimittaṃ kalpyate tadā īdṛgrūpaṃ smṛtaṃ tābhyāṃ śuddhāśuddhaṃ yathārthataḥ viśuddhaḥ sphaṭikaḥ kasmāt kasmāttāmraṃ sakālikam yathāsminna nimittaṃ hi tathā naiva śivātmanoḥ kiṃnimittaṃ punarbaddho bandhenātmā kalādinā sa māyāntargataḥ prokto vyāpakaśca tvayā vibho vyāpakatvātsa sarvatra sthito māyodare katham parasparaviruddhatvāt kathametadbhaviṣyati muktyarthaṃ sa paśurbaddho nānyathā sāsya jāyate yāvaccharīrasaṃśleṣo na sañjāto na bhogabhuk māyeyaṃ tadvapustasya tadabhāvānna nirvṛtiḥ tena tenāsvatantratvān malino malinīkṛtaḥ yathā vastraṃ sadoṣatvān malāntaḥsthaṃ viśuddhyati aśuddhaḥ pudgalo pyevaṃ māyodaragato pi san$When the primordial essence is established, then it is imagined as a causal process. This kind of form is said to be both pure and impure, in accordance with the true nature of things. Why is crystal pure? Why is copper mixed with black iron? As there is no characteristic feature in it, so also there is none in the Ātman and Śiva. For what reason again is the soul bound by the bondage of the kalā and the rest? O lord! You have said that he is inside maya and pervades everything. Since it is all-pervading, how can it be located everywhere in the bowels of māyā? How can this be possible? Because they are mutually contradictory. That animal is tied up only for its liberation. It cannot be born in any other way. For as long as there is no contact with the body, and no one has been born who enjoys pleasures, This body is a magical illusion, and because of its non-existence there is no nirvāṇa. faculty (indriya-hsana), because of the absence of the meaning"of generalisation (vipsa)"""* This very important text from an unknown ägama is mentioned Because of their lack of independence, they are afflicted and rendered impure. For example, a cloth can be regarded as clean only when it is covered with dirt, because of the presence of defects. The impure person, likewise, lying in the womb of illusion,

ādimattvaṃ yadā siddhaṃ nimittaṃ kalpyate tadā#When the primordial essence is established, then it is imagined as a causal process.$īdṛgrūpaṃ smṛtaṃ tābhyāṃ śuddhāśuddhaṃ yathārthataḥ#This kind of form is said to be both pure and impure, in accordance with the true nature of things.$viśuddhaḥ sphaṭikaḥ kasmāt kasmāttāmraṃ sakālikam#Why is crystal pure? Why is copper mixed with black iron?$yathāsminna nimittaṃ hi tathā naiva śivātmanoḥ#As there is no characteristic feature in it, so also there is none in the Ātman and Śiva.$kiṃnimittaṃ punarbaddho bandhenātmā kalādinā#For what reason again is the soul bound by the bondage of the kalā and the rest?$sa māyāntargataḥ prokto vyāpakaśca tvayā vibho#O lord! You have said that he is inside maya and pervades everything.$vyāpakatvātsa sarvatra sthito māyodare katham#Since it is all-pervading, how can it be located everywhere in the bowels of māyā?$parasparaviruddhatvāt kathametadbhaviṣyati#How can this be possible? Because they are mutually contradictory.$muktyarthaṃ sa paśurbaddho nānyathā sāsya jāyate#That animal is tied up only for its liberation. It cannot be born in any other way.$yāvaccharīrasaṃśleṣo na sañjāto na bhogabhuk#For as long as there is no contact with the body, and no one has been born who enjoys pleasures,$māyeyaṃ tadvapustasya tadabhāvānna nirvṛtiḥ#This body is a magical illusion, and because of its non-existence there is no nirvāṇa.$tena tenāsvatantratvān malino malinīkṛtaḥ#Because of their lack of independence, they are afflicted and rendered impure.$yathā vastraṃ sadoṣatvān malāntaḥsthaṃ viśuddhyati#For example, a cloth can be regarded as clean only when it is covered with dirt, because of the presence of defects.$aśuddhaḥ pudgalo pyevaṃ māyodaragato pi san#The impure person, likewise, lying in the womb of illusion,$

tirāti jantum spārhābhiḥ ūtibhiḥ tireta yuṣmāūtaḥ vipraḥ śatasvī yuṣmāūtaḥ sahasrī dhūtayaḥ deṣṇam tān ā rudrasya naṃsante sasvartā jihīḷire īmahe turāṇām pra sā vāci sustutiḥ suuktam yam trāyadhve idamidam yam ca$Tiras is the same as tirā, swallows; i. e., crosses over. True Reality accoreling to the VinSg passages. It is in connection with thiswhich this e1issolution is strong enough to prevent the immediate re·intrusionpreparatory phase that they mention mental images (*pmtibimba) proeluced inof the ordinary appearances.contemplative Living creature. The term stands for what is born, living, in the womb, out of the womb, from the mothers womb, or from the fathers womb, or from the mothers womb, or from the semen, or from the semen, or from the semen, or from the semen, or from with longing. Let him pass over with succour. The Brâhmana who has been initiated by you. Hundred-eyed, the performer of a hundred sacrifices. Sacrificer of a hundred sacrifices. The performer of a hundred sacrifices. The performer of a hundred sacrifices. The performer of a hundred sacrifices. The performer of a hundred sacrifices. Yashómati, the son of Shatrughna, has been born in a noble family and is devoted to you all. Sāhasrī, thousandfold. This refers to the thousandth part of the day on which the Sun is in the Zodiac of Capricorn. Cleansersthe Teacher. Sacrificersthose who teach the Veda, i. e., those engaged in offering oblations to the gods. These he keeps until he reaches Rudra. if they are lost; It is a svarta. They were ashamed. We seek the protection of our princes. She hath spoken, she hath uttered [], she hath conceived, she hath conceived, she hath conceived, she hath conceived, she hath conceived, she hath conceived, she hath conceived, she hath conceived, she hath conceived, she has conceived, she has conceived, she has conceived, she has conceived, she has It is excellent praise. You have rightly said, Reverend Sāriputta. Trayadhvaḥ, thou who protectest. This is what is called trāyadhvaḥ;i. e., that which is to be guarded. This is it! This is it! What is the meaning of this verse, and how does it come to be regarded as a Dharma discourse or a treatise? It should be understood as referring to those who are inclined towards what is right and non-wrong, not to those who have fallen into the error of taking what is wrong for what is right and what is right.

tirāti#Tiras is the same as tirā, swallows; i. e., crosses over.$jantum#Living creature. The term stands for what is born, living, in the womb, out of the womb, from the mothers womb, or from the fathers womb, or from the mothers womb, or from the semen, or from the semen, or from the semen, or from the semen, or from$spārhābhiḥ#with longing.$ūtibhiḥ tireta#Let him pass over with succour.$yuṣmāūtaḥ vipraḥ#The Brâhmana who has been initiated by you.$śatasvī#Hundred-eyed, the performer of a hundred sacrifices. Sacrificer of a hundred sacrifices. The performer of a hundred sacrifices. The performer of a hundred sacrifices. The performer of a hundred sacrifices. The performer of a hundred sacrifices.$yuṣmāūtaḥ#Yashómati, the son of Shatrughna, has been born in a noble family and is devoted to you all.$sahasrī#Sāhasrī, thousandfold. This refers to the thousandth part of the day on which the Sun is in the Zodiac of Capricorn.$dhūtayaḥ deṣṇam#Cleansersthe Teacher. Sacrificersthose who teach the Veda, i. e., those engaged in offering oblations to the gods.$tān ā rudrasya#These he keeps until he reaches Rudra.$naṃsante#if they are lost;$sasvartā#It is a svarta.$jihīḷire#They were ashamed.$īmahe turāṇām#We seek the protection of our princes.$pra sā vāci#She hath spoken, she hath uttered [], she hath conceived, she hath conceived, she hath conceived, she hath conceived, she hath conceived, she hath conceived, she hath conceived, she hath conceived, she hath conceived, she has conceived, she has conceived, she has conceived, she has conceived, she has$sustutiḥ#It is excellent praise.$suuktam#You have rightly said, Reverend Sāriputta.$yam trāyadhve#Trayadhvaḥ, thou who protectest. This is what is called trāyadhvaḥ;i. e., that which is to be guarded.$idamidam#This is it! This is it!$yam ca#What is the meaning of this verse, and how does it come to be regarded as a Dharma discourse or a treatise? It should be understood as referring to those who are inclined towards what is right and non-wrong, not to those who have fallen into the error of taking what is wrong for what is right and what is right.$

yathākālaṃ phalapūrṇāṃ bhūṣayanty abhito mahīm prauḍhiṃ śubhāśubhācārasthitayaḥ kakubhāṃ prati narakasvargaphaladās sarvatra samupāgatāḥ bhogamokṣaphalārthinyas samastā bhūtajātayaḥ samīhitaṃ yathākālaṃ prayatante yathākramam saptalokās tathā dvīpās samudrā girayas tathā avekṣamāṇāḥ kalpāntaṃ sphuranty urutarāravam kvacid rātritvam āyātaṃ kvacit sthiratayā sthitam sthitaṃ parvatakuñjeṣu tamas tejolavadrutam nabhonīlotpalasyāntar bhramadabhramadhuvratam prasphurattārakājālaṃ kesarāpūratāṃ gatam kalpāntaghananīhāro merukuñjeṣu saṃsthitaḥ śalmaler amalaṃ tūlam aṣṭhīlākoṭareṣv iva lokālokādriraśanāṃ raṇadarṇavaghurghurām tamaḥkhaṇḍendranīlāḍhyāṃ nijaratnavirājitām$At the right time, they adorn the entire earth, with its plentiful supply of fruit. Good and bad customs prevailed in the provinces of Prāuṇḍa and Kāśmīra, as well as in all parts of the country. The fruits that lead to hell and heaven manifest themselves everywhere. All the categories of beings desire the fruits of enjoyment and emancipation. At the right time, they should duly endeavour to obtain what is desired. There are seven worlds, islands, oceans and mountains. As they look forward to the end of the eon, They tremble with loud wailing. In some places, it becomes night. But in still others, it becomes permanent. It is located in the caverns of mountains and quickly drives away darkness and energy. The sky was like a blue lotus with bees hovering in the honeycomb. Streaks of twinkling stars were seen to be streaked with saffron pollen. Clouds of snow at the end of the eon Descend onto the groves of Mount Meru. It is like the clear cotton of shalmali trees in the hollows of bones. The Lokāloka mountains were like thunderbolts, and the ocean of battle was frightful to behold. It is adorned with its own jewels, such as sapphires and so on.

yathākālaṃ phalapūrṇāṃ bhūṣayanty abhito mahīm#At the right time, they adorn the entire earth, with its plentiful supply of fruit.$prauḍhiṃ śubhāśubhācārasthitayaḥ kakubhāṃ prati#Good and bad customs prevailed in the provinces of Prāuṇḍa and Kāśmīra, as well as in all parts of the country.$narakasvargaphaladās sarvatra samupāgatāḥ#The fruits that lead to hell and heaven manifest themselves everywhere.$bhogamokṣaphalārthinyas samastā bhūtajātayaḥ#All the categories of beings desire the fruits of enjoyment and emancipation.$samīhitaṃ yathākālaṃ prayatante yathākramam#At the right time, they should duly endeavour to obtain what is desired.$saptalokās tathā dvīpās samudrā girayas tathā#There are seven worlds, islands, oceans and mountains.$avekṣamāṇāḥ kalpāntaṃ sphuranty urutarāravam#As they look forward to the end of the eon, They tremble with loud wailing.$kvacid rātritvam āyātaṃ kvacit sthiratayā sthitam#In some places, it becomes night. But in still others, it becomes permanent.$sthitaṃ parvatakuñjeṣu tamas tejolavadrutam#It is located in the caverns of mountains and quickly drives away darkness and energy.$nabhonīlotpalasyāntar bhramadabhramadhuvratam#The sky was like a blue lotus with bees hovering in the honeycomb.$prasphurattārakājālaṃ kesarāpūratāṃ gatam#Streaks of twinkling stars were seen to be streaked with saffron pollen.$kalpāntaghananīhāro merukuñjeṣu saṃsthitaḥ#Clouds of snow at the end of the eon Descend onto the groves of Mount Meru.$śalmaler amalaṃ tūlam aṣṭhīlākoṭareṣv iva#It is like the clear cotton of shalmali trees in the hollows of bones.$lokālokādriraśanāṃ raṇadarṇavaghurghurām#The Lokāloka mountains were like thunderbolts, and the ocean of battle was frightful to behold.$tamaḥkhaṇḍendranīlāḍhyāṃ nijaratnavirājitām#It is adorned with its own jewels, such as sapphires and so on.$

sāmyantebhyaḥ kālārthe dā syāt sarvasya sonyatarasyā di dādau prāgdiśīye sarvasya so vā sarvasmin kāle sadā sarva dā kāle kim sarvatra deśe saptamyantāt idama eta it etau sto rephādau thakārādau ca prāgdiśīye pare iha deśe eta it etau sto rephādau thādau ca prāgdiśīye prakāravṛttibhyaḥ kimādibhyasthāl tena prakāreṇa tathā thālopavādaḥ etadopi vācyaḥ anena etena prakāreṇa vā ittham$If time requires it, she should give it to those who are her neighbours. One of the two, however, is different from the other. He distributed it in the eastern direction to everyone, like a father distributing all his possessions. O lord of the earth! The immensely energetic Vishvamitra is foremost among those who dwell in the eastern direction and is worshipped by the masses of gods. Always, at all times; i. e., always. She is the granter of everything. What is the right time for it? 1 . case-tatpuru�a, not bahuvrThi : 372 . 1 -2; 374;399. 1 . 1 ; 4 1 3 . 1 .22. VO said ofthe obj ect:in M S gU on ® ({2a}): 395; 397.5 .3-4;398.4-5 ; cf. 37 1 .2.3 Everywherei. e., in all parts of the country. The vati-affix is added to the word ending in the Locative. In the re, etc., and in the th, etc., that follow in the eastern direction. In this place, i. e., in this country; These two indeed are these beginning with r and ending with tha in the eastern direction. What is the starting point of characteristics and modes of activity? They are as follows: Sthāvaraka, Vibhīṣaṇa, Prakṛti, Ākāśa, Tatpurusaṁjñānāsaṁskāra, Tāmasaṁskāra, Prasannaprasthāna, Abhidharmakosaṁskāra, Ad In that way, just as the Blessed One did with the pāramīs, so it is with the Tathāgata in that way. Contempt of the plate. In this case, too, he should be corrected like this: In this way, or in this manner, it is said: In this way there is the arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an ar

sāmyantebhyaḥ kālārthe dā syāt#If time requires it, she should give it to those who are her neighbours.$sarvasya sonyatarasyā di#One of the two, however, is different from the other.$dādau prāgdiśīye sarvasya so vā#He distributed it in the eastern direction to everyone, like a father distributing all his possessions. O lord of the earth! The immensely energetic Vishvamitra is foremost among those who dwell in the eastern direction and is worshipped by the masses of gods.$sarvasmin kāle sadā#Always, at all times; i. e., always.$sarva dā#She is the granter of everything.$kāle kim#What is the right time for it?$sarvatra deśe#Everywherei. e., in all parts of the country.$saptamyantāt#The vati-affix is added to the word ending in the Locative.$idama eta it etau sto rephādau thakārādau ca prāgdiśīye pare#In the re, etc., and in the th, etc., that follow in the eastern direction.$iha deśe#In this place, i. e., in this country;$eta it etau sto rephādau thādau ca prāgdiśīye#These two indeed are these beginning with r and ending with tha in the eastern direction.$prakāravṛttibhyaḥ kimādibhyasthāl#What is the starting point of characteristics and modes of activity? They are as follows: Sthāvaraka, Vibhīṣaṇa, Prakṛti, Ākāśa, Tatpurusaṁjñānāsaṁskāra, Tāmasaṁskāra, Prasannaprasthāna, Abhidharmakosaṁskāra, Ad$tena prakāreṇa tathā#In that way, just as the Blessed One did with the pāramīs, so it is with the Tathāgata in that way.$thālopavādaḥ#Contempt of the plate.$etadopi vācyaḥ#In this case, too, he should be corrected like this:$anena etena prakāreṇa vā ittham#In this way, or in this manner, it is said: In this way there is the arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an arising of an ar$

varair lokapralobhanaiḥ ekāntitvād bhagavati naicchat tān asurottamaḥ bhp iti nāradavākyāc ca ataevoktaṃ gāruḍe ekāntena sadā viṣṇau yasmād eva parāyaṇāḥ tasmād ekāntinaḥ proktās tadbhāgavatacetasaḥ garp iti eṣaivopadiṣṭā śrīgītopaniṣatsu bhaktyā tv ananyayā śakya aham evaṃvidhorjuna jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa nirvairaḥ sarvabhūteṣu yaḥ sa mām eti pāṇḍava gītā matkarma śravaṇakīrtanādi aham eva paramaḥ sādhanatvena sādhyatvena$Bewinning boons that seduce the world;these he shall not seek to obtain by means of gifts or charitable offerings, even though they be very valuable. Because of their single-mindedness towards the Fortunate One. However, that supreme among asuras did not desire them. As also from the words of Nārada. It is for this reason that the text has used the term garuḍa. They are always devoted to Vishnu, single-mindedly and single-mindedly. Therefore, those whose minds are devoted to the Supreme Lord are said to be exclusively attached to Him. This is what has been instructed in the Gītā and the Upaniṣads. ~j hc',c. U ~ O)-ect 1), O Arjuna! With single-minded devotion towards me, you are capable of obtaining me in this kind of life. O scorcher of enemies! I wish to know the truth and see it, so that I can be able to penetrate it. He who is free from enmity towards all beings comes to me, as it is sung by the Panchashthas. Listening to my deeds, e. g., the telling of my deeds and so forth. I alone am supreme, as being the means and the thing to be accomplished.

varair lokapralobhanaiḥ#Bewinning boons that seduce the world;these he shall not seek to obtain by means of gifts or charitable offerings, even though they be very valuable.$ekāntitvād bhagavati#Because of their single-mindedness towards the Fortunate One.$naicchat tān asurottamaḥ#However, that supreme among asuras did not desire them.$bhp iti nāradavākyāc ca#As also from the words of Nārada.$ataevoktaṃ gāruḍe#It is for this reason that the text has used the term garuḍa.$ekāntena sadā viṣṇau yasmād eva parāyaṇāḥ#They are always devoted to Vishnu, single-mindedly and single-mindedly.$tasmād ekāntinaḥ proktās tadbhāgavatacetasaḥ garp iti#Therefore, those whose minds are devoted to the Supreme Lord are said to be exclusively attached to Him.$eṣaivopadiṣṭā śrīgītopaniṣatsu#This is what has been instructed in the Gītā and the Upaniṣads.$bhaktyā tv ananyayā śakya aham evaṃvidhorjuna#O Arjuna! With single-minded devotion towards me, you are capable of obtaining me in this kind of life.$jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa#O scorcher of enemies! I wish to know the truth and see it, so that I can be able to penetrate it.$nirvairaḥ sarvabhūteṣu yaḥ sa mām eti pāṇḍava gītā#He who is free from enmity towards all beings comes to me, as it is sung by the Panchashthas.$matkarma śravaṇakīrtanādi#Listening to my deeds, e. g., the telling of my deeds and so forth.$aham eva paramaḥ sādhanatvena sādhyatvena#I alone am supreme, as being the means and the thing to be accomplished.$

kamala pallava bichāiyā rahe gorā dheyāna kariyā vāsakasajjāra bhāva kari virale basiyā ekeśvarī vāsudeva ghoṣa tā dekhiyā bole kichu caraṇe dhariyā atha dānalīlā gaurapada ājura gorācāṅdera ki bhāva paḍila nadīyāra bāṭe gorā dāna sirajila ki rasera dāna cāhe gorā dvijamaṇi beta diyā āguliyā rākhaye taruṇī dāna deha bali ghane ghane ḍāke nagaranāgarī yata paḍila vipāke$under the shade of lotus shoots! O Woe! Those who are difficult to be disciplined, those who do what needs to be disciplined, and those who are difficult to be trained in meditation. Vasaka : What can be happening to me now? I'm going to my own place, so get ready! Masseur: Here's the king's brotherinlaw, returning after spending some time in the royal camp. * Doorkeeper: My good fellow, what can be happening to me now? The doorkeeper: My good fellow, what can There is only one mistress in a lonely place, namely Vasīshvari. * Here there is only one mistress in a lonely place, namely Vasīshvari. She is the mistress of three damsels, and she is the mistress of two young maidens who are separated from their beloveds through mutual embrace. the voice of Vāsudeva is to be seen. Some say it is the feet of the Earth, some say it is the feet of the Sun, some say it is the feet of the Moon, some say it is the feet of Mars, some say it is the feet of Mars, some say it is the feet of Mars, some say it is the feet of Mars, some say it is the feet of Mars, some say it 14 Then, Gaurapada, give the charity of Dāna and Līlā. Āsurā, Gora, Cāndrāyaṇa, Ki, Bhāva, and Piṅgala. River āyārā, Bātā, Gorā, Dāna, Sīrijāla, What is the use of giving to a brahmin jewel which is sweet in taste and not mixed with bad things? [Reply]: It is a white gem. The Madhyamika says that unspeakability cannot apply to"a dichotomy like ""this is the characteristic; this is the thing""characterized"". It has been proved that both the alternatives"taken independently are unreal.(24) A young lady should protect her fingers with a cane blade. Donations, bodies, and offerings Gane, Gane, Khanye, Khanaye, Ksanaye, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiram Nagarā, nāgari, yat, pilai, vipaka,

kamala pallava bichāiyā#under the shade of lotus shoots!$rahe gorā dheyāna kariyā#O Woe! Those who are difficult to be disciplined, those who do what needs to be disciplined, and those who are difficult to be trained in meditation.$vāsakasajjāra bhāva kari#Vasaka : What can be happening to me now? I'm going to my own place, so get ready! Masseur: Here's the king's brotherinlaw, returning after spending some time in the royal camp. * Doorkeeper: My good fellow, what can be happening to me now? The doorkeeper: My good fellow, what can$virale basiyā ekeśvarī#There is only one mistress in a lonely place, namely Vasīshvari. * Here there is only one mistress in a lonely place, namely Vasīshvari. She is the mistress of three damsels, and she is the mistress of two young maidens who are separated from their beloveds through mutual embrace.$vāsudeva ghoṣa tā dekhiyā#the voice of Vāsudeva is to be seen.$bole kichu caraṇe dhariyā#Some say it is the feet of the Earth, some say it is the feet of the Sun, some say it is the feet of the Moon, some say it is the feet of Mars, some say it is the feet of Mars, some say it is the feet of Mars, some say it is the feet of Mars, some say it is the feet of Mars, some say it$atha dānalīlā gaurapada#Then, Gaurapada, give the charity of Dāna and Līlā.$ājura gorācāṅdera ki bhāva paḍila#Āsurā, Gora, Cāndrāyaṇa, Ki, Bhāva, and Piṅgala.$nadīyāra bāṭe gorā dāna sirajila#River āyārā, Bātā, Gorā, Dāna, Sīrijāla,$ki rasera dāna cāhe gorā dvijamaṇi#What is the use of giving to a brahmin jewel which is sweet in taste and not mixed with bad things? [Reply]: It is a white gem.$beta diyā āguliyā rākhaye taruṇī#A young lady should protect her fingers with a cane blade.$dāna deha bali ghane ghane ḍāke#Donations, bodies, and offerings Gane, Gane, Khanye, Khanaye, Ksanaye, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiramati, Sthiram$nagaranāgarī yata paḍila vipāke#Nagarā, nāgari, yat, pilai, vipaka,$

saṃśrito saṃsārāmbhas anantam īḍyaṃ puruṣaṃ jagadvidhātāram ajaṃ samāśritā ye harim teṣāṃ bhavo nāsti hi śrūyatāṃ saṃvādo yam ambarīṣasya saha devena ambarīṣo pālayann eva udvigna eva abhīpsuḥ devadevāt sa abhīpsur tapas tepe gṛṇan brahma tasya kālena bhaktim udvahataḥ$Dependent. That which is dependent upon, or in close proximity to, that which is dependent upon. Water of the round of rebirthsi. e., the water of births and deaths. I seek the infinite Puru·π£a. He is without birth and is the creator of the universe. Those who have taken refuge in Hari, For them, there is no coming to be. Listen! Conversation is this. That of Ambarīṣa. together with his god. Ambarīṣa. He must always protect them. He remains uneasy, thinking: I will not be able to bear up. Then he says: I will not be able to bear up. At the same time he is uneasy, thinking: I will not be able to bear up. When he is uneasy, thinking: I will not be able to bear Abhimanyudesirous of obtaining a definite thing; i. e., he who desires to obtain a definite thing, and also one who is going to deprive him of a definite thing in the shape of a definite thing. The compound abhīṣṇu is to be expounded as follows He from the god of gods. Abhimanyudesirous of obtaining a definite thing; i. e., he who desires to obtain a definite thing, and also one who is going to deprive him of a definite thing in the shape of a definite thing. The compound abhīṣṇu is to be expounded as follows he practised asceticism. Praising the Brahman []. At that time, in the city of Kapilavatthu, there was a very wealthy merchant named Sāgara who lived at great profit on grain and other commodities. For the one who bears devotion, for the one who has faith, for the one who bears devotion, for the one who bears devotion, for the one who bears devotion, for the one who bears devotion, for the one who bears devotion, for the one who bears devotion, for the one who bears devotion

saṃśrito#Dependent. That which is dependent upon, or in close proximity to, that which is dependent upon.$saṃsārāmbhas#Water of the round of rebirthsi. e., the water of births and deaths.$anantam īḍyaṃ puruṣaṃ#I seek the infinite Puru·π£a.$jagadvidhātāram ajaṃ#He is without birth and is the creator of the universe.$samāśritā ye harim#Those who have taken refuge in Hari,$teṣāṃ bhavo nāsti hi#For them, there is no coming to be.$śrūyatāṃ#Listen!$saṃvādo yam#Conversation is this.$ambarīṣasya#That of Ambarīṣa.$saha devena#together with his god.$ambarīṣo#Ambarīṣa.$pālayann eva#He must always protect them.$udvigna eva#He remains uneasy, thinking: I will not be able to bear up. Then he says: I will not be able to bear up. At the same time he is uneasy, thinking: I will not be able to bear up. When he is uneasy, thinking: I will not be able to bear$abhīpsuḥ#Abhimanyudesirous of obtaining a definite thing; i. e., he who desires to obtain a definite thing, and also one who is going to deprive him of a definite thing in the shape of a definite thing. The compound abhīṣṇu is to be expounded as follows$devadevāt sa#He from the god of gods.$abhīpsur#Abhimanyudesirous of obtaining a definite thing; i. e., he who desires to obtain a definite thing, and also one who is going to deprive him of a definite thing in the shape of a definite thing. The compound abhīṣṇu is to be expounded as follows$tapas tepe#he practised asceticism.$gṛṇan brahma#Praising the Brahman [].$tasya kālena#At that time, in the city of Kapilavatthu, there was a very wealthy merchant named Sāgara who lived at great profit on grain and other commodities.$bhaktim udvahataḥ#For the one who bears devotion, for the one who has faith, for the one who bears devotion, for the one who bears devotion, for the one who bears devotion, for the one who bears devotion, for the one who bears devotion, for the one who bears devotion, for the one who bears devotion$

cirasambhṛtavisrambhanirbharaṃ gṛhavāsinoḥ tayor udabhavat sūnur eko pi na mahātmanoḥ ahaṃ tu mandabhāgyaikā kanyā duṣkṛtakāriṇī udabhūvaṃ tayor asya duḥkhabhārasya bhājanam anapatyatayā tāto majjanma sutajanmavat abhyanandatkṛtānandaḥ kṛtodāramahotsavaḥ dehacchāyām imāṃ vīkṣya tātaḥ somakramāgatām cakre varṇānurūpaṃ sa mahāśveteti nāma me sāhaṃ pitṛgṛhe bālā vallakīva kalasvanā saṃcarantī svabandhūnāmaṅkādaṅkamaharniśam anavāptarasāsvādasnehādidvandvasaṃtatiḥ atyavāhayamakleśapeśalasthiti śaiśavam yugalakam atha bālyāt paraṃ prāpam ahaṃ nānārasāspadam manobhavavikārāṇām ekam āyatanaṃ vayaḥ$For a long time, those who live in households have built up this kind of confidence. But not a single son was born to those two great-souled ones. ii¿inam . pratyaksäbhaq sat a i m i r a mgl. WZKM, 37. Bd., S. 193).142143..94 I am an unfortunate one. I am alone and have performed wicked deeds earlier. To them arose the repository of this burden of sorrow. Viṣṇu (72.9).—[Same as Gautama.]This verse is quoted in Smṛtitattva (II, p. Because he has no offspring, the father is like the birth of a son from the marrow. The generous one was delighted and made arrangements for a great festival. Father, look at this shadow of my body, Which has followed the lunar course. In accordance with her complexion, he gave me the name of Mahashveta. In my fathers house, I used to be a young girl, with a sweet voice like that of a lute. I have been roaming around, day and night, from one lap to another of my relatives. It is a series of pairs such as taste, moisture, etc., which have not yet been experienced. Āpastamba-Dharmasūtra, 1.5.10.2-9.—‘Seated, he should sip water twice, reaching his heart; should wash the lips thrice—twice, say some; once he should rinse his mouth,—twice, say some; washing the left hand with the right, he should touch with water, the feet, the head, the sense-organs, the eyes, the nostrils and the ears; then he should touch water; when going to take food, he should, even though clean, sip water twice, twice wash his lips and once rinse the mouth; he should sip water alter having washed the lips to the ends.’ I have spent my childhood, delicately nurtured and free of disturbing emotions. Yūpālakaḥ [Yūpālaka] is a compound word meaning yoke or comb. Or, the compound may be expounded as an aggregate of words beginning with yujaṃ and ending with pāla. Or, the compound may be explained as an aggregate of words I then attained the stage beyond childhood, The very receptacle of all kinds of tastes. Age is one of the bases for the transformations of the mind-existence.

cirasambhṛtavisrambhanirbharaṃ gṛhavāsinoḥ#For a long time, those who live in households have built up this kind of confidence.$tayor udabhavat sūnur eko pi na mahātmanoḥ#But not a single son was born to those two great-souled ones.$ahaṃ tu mandabhāgyaikā kanyā duṣkṛtakāriṇī#I am an unfortunate one. I am alone and have performed wicked deeds earlier.$udabhūvaṃ tayor asya duḥkhabhārasya bhājanam#To them arose the repository of this burden of sorrow.$anapatyatayā tāto majjanma sutajanmavat#Because he has no offspring, the father is like the birth of a son from the marrow.$abhyanandatkṛtānandaḥ kṛtodāramahotsavaḥ#The generous one was delighted and made arrangements for a great festival.$dehacchāyām imāṃ vīkṣya tātaḥ somakramāgatām#Father, look at this shadow of my body, Which has followed the lunar course.$cakre varṇānurūpaṃ sa mahāśveteti nāma me#In accordance with her complexion, he gave me the name of Mahashveta.$sāhaṃ pitṛgṛhe bālā vallakīva kalasvanā#In my fathers house, I used to be a young girl, with a sweet voice like that of a lute.$saṃcarantī svabandhūnāmaṅkādaṅkamaharniśam#I have been roaming around, day and night, from one lap to another of my relatives.$anavāptarasāsvādasnehādidvandvasaṃtatiḥ#It is a series of pairs such as taste, moisture, etc., which have not yet been experienced.$atyavāhayamakleśapeśalasthiti śaiśavam#I have spent my childhood, delicately nurtured and free of disturbing emotions.$yugalakam#Yūpālakaḥ [Yūpālaka] is a compound word meaning yoke or comb. Or, the compound may be expounded as an aggregate of words beginning with yujaṃ and ending with pāla. Or, the compound may be explained as an aggregate of words$atha bālyāt paraṃ prāpam ahaṃ nānārasāspadam#I then attained the stage beyond childhood, The very receptacle of all kinds of tastes.$manobhavavikārāṇām ekam āyatanaṃ vayaḥ#Age is one of the bases for the transformations of the mind-existence.$

nirābhāsopi bhāvātmā niṣkalpamatigocaraḥ ālambyatvād yathārtho na jalendāviva candradhīḥ nirvikalpārthaviṣayā nirvikalpāpi dhīrmṛṣā anātmādisvabhāvatvāt tadyathā savikalpadhīḥ jñeyasya sarvathāsiddhernirvikalpāpi yatra dhīḥ notpadyate tadatulyaṃ tattvaṃ tattvavido viduḥ tadbodhāducyate buddho yo sāvanudayo dhiyaḥ abodhabodhato mukhyo vikalpasvapnasaṃkṣayāt abhijñeyādiniṣṭhātaḥ samatābodhatopi vā nirmāṇairvāpi bhavyānāṃ budhyambujavibodhanāt vilakṣaṇānāṃ dharmāṇāmanutpādyānirudhya vā$Though it is non-reflexive, it is of the nature of an existent thing. It is without concept and has no scope. It is not real because it is the object of cognition, just as the notion of "moon" is not real in regard to the moon reflected in water. The non-discriminative cognition, though it has an indeterminate object for its content, is also false. because it is of the nature of non-soul and so on, like conceptual cognition. When the object to be cognised is definitely known, even though the cognition is indeterminate, it cannot be admitted that it has been apprehended by an indeterminate cognition; as in this latter, there is no possibility of the Cognition being determinate or uncontradictory. Those who know about the truth know that this is the unmatched truth. Because he realizes this, he is said to be awakened. When a bodhisattva has attained this level of understanding, that person is said to be awakened. That person is said to be awakened when he realizes the ultimate nature of all entities. Sa stands for non-arising of the intellect. Primordial matter comes from non-cognition, because it is the cessation of conceptual differentiation and dream. Or else, from the point of view of understanding sameness, because it is the culmination of the superknowledges and so on; or else, from the point of view of understanding sameness. substances This construction facilitates the transi- Or by magical incarnations to awaken lovely beings to the lotus of buddhahood. "is declared ""Taking the manifested or unmanifested"accessories to be his self, he rejoices in their prosperity, think-ing such prosperity to be his own; and deplores theircalamity, thinking it to be his own ;-such a one is altogether"deladed."" (Panchaśikkâchârya).": without the arising or cessation of dissimilar things;

nirābhāsopi bhāvātmā niṣkalpamatigocaraḥ#Though it is non-reflexive, it is of the nature of an existent thing. It is without concept and has no scope.$ālambyatvād yathārtho na jalendāviva candradhīḥ#It is not real because it is the object of cognition, just as the notion of "moon" is not real in regard to the moon reflected in water.$nirvikalpārthaviṣayā nirvikalpāpi dhīrmṛṣā#The non-discriminative cognition, though it has an indeterminate object for its content, is also false.$anātmādisvabhāvatvāt tadyathā savikalpadhīḥ#because it is of the nature of non-soul and so on, like conceptual cognition.$jñeyasya sarvathāsiddhernirvikalpāpi yatra dhīḥ#When the object to be cognised is definitely known, even though the cognition is indeterminate, it cannot be admitted that it has been apprehended by an indeterminate cognition; as in this latter, there is no possibility of the Cognition being determinate or uncontradictory.$notpadyate tadatulyaṃ tattvaṃ tattvavido viduḥ#Those who know about the truth know that this is the unmatched truth.$tadbodhāducyate buddho yo#Because he realizes this, he is said to be awakened. When a bodhisattva has attained this level of understanding, that person is said to be awakened. That person is said to be awakened when he realizes the ultimate nature of all entities.$sāvanudayo dhiyaḥ#Sa stands for non-arising of the intellect.$abodhabodhato mukhyo vikalpasvapnasaṃkṣayāt#Primordial matter comes from non-cognition, because it is the cessation of conceptual differentiation and dream.$abhijñeyādiniṣṭhātaḥ samatābodhatopi vā#Or else, from the point of view of understanding sameness, because it is the culmination of the superknowledges and so on; or else, from the point of view of understanding sameness.$nirmāṇairvāpi bhavyānāṃ budhyambujavibodhanāt#Or by magical incarnations to awaken lovely beings to the lotus of buddhahood.$vilakṣaṇānāṃ dharmāṇāmanutpādyānirudhya vā#without the arising or cessation of dissimilar things;$

ravīndvoh ṣaḍbhayutayoh prāgval lagnāntarāsavah ekarāśau ravīndvoś ca kāryā vivaraliptikāh tannāḍikāhate bhuktī ravīndvoh ṣaṣṭibhājite tatphalānvitayor bhūyah kartavyā vivarāsavah evaṃ yāvat sthirībhūtā ravīndvor antarāsavah taih prāṇair astametīnduh śukle arkāstamayāt param bhagaṇārdhaṃ raver dattvā kāryās tadvivarāsavah taih prāṇaih kṛṣṇapakṣe tu śītāṃśur udayaṃ vrajet arkendvoh krāntiviśleṣo dikṣāmye yutir anyathā tajjyendur arkād yatrāsau vijñeyā dakṣiṇottarā madhyāhnenduprabhākarṇasaṅguṇā yadi sottarā tadārkaghnākṣajīvāyāṃ śodhyā yojyā ca dakṣiṇā śeṣaṃ lambajyayā bhaktaṃ labdho bāhuh svadiṅmukhah$The sun and the moon have sixteen thousand rays. As before, there is an interval between one conjunction and another. During the same sign of the moon and the sun, an opening should be made by plastering it. There is enjoyment when the sun and moon are divided into sixty parts. When they are mixed up with the fruit, one should make a further opening for them. (a special phase of the flow of) Seeds ' up­graded' into a latent form of mind: 46; 77;87; 8 9 . 1thesis o f the post-Sarildh (lpost-VinSg) originof MauBh passages on ao: 3 ; 9 . 1 . 1 ; 3 1 .3 ; 3 8 ;1 3 5 ; 1 37 ; 232; 253 -254; 267; 2 8 2original meaning and ' etymological ' explana­ And so on, until the rays of the sun and moon become stable. With these vital airs the moon sets in the bright beyond sunset. Having given up half of the bhagaṇa to the sun, it should be made to expand. With these vital airs, the moon would rise in the dark fortnight. The equinoctial and solstitial points of the moon and the sun coincide with each other, but their conjunction takes place in a different way. That which is beyond the moon and beyond the sun is known as dakshina and uttara. If the radiance of the midday moon is equal to that of the ear, it is known as uttarā. Then the fees prescribed in connection with the worship of Arka and Ghna- ksha, should be paid according to the procedure laid down in connection with the Jyoti-Sthana. The left arm of the devotee was recovered by Jānaki, who turned her face in every direction.

ravīndvoh ṣaḍbhayutayoh prāgval lagnāntarāsavah#The sun and the moon have sixteen thousand rays. As before, there is an interval between one conjunction and another.$ekarāśau ravīndvoś ca kāryā vivaraliptikāh#During the same sign of the moon and the sun, an opening should be made by plastering it.$tannāḍikāhate bhuktī ravīndvoh ṣaṣṭibhājite#There is enjoyment when the sun and moon are divided into sixty parts.$tatphalānvitayor bhūyah kartavyā vivarāsavah#When they are mixed up with the fruit, one should make a further opening for them.$evaṃ yāvat sthirībhūtā ravīndvor antarāsavah#And so on, until the rays of the sun and moon become stable.$taih prāṇair astametīnduh śukle arkāstamayāt param#With these vital airs the moon sets in the bright beyond sunset.$bhagaṇārdhaṃ raver dattvā kāryās tadvivarāsavah#Having given up half of the bhagaṇa to the sun, it should be made to expand.$taih prāṇaih kṛṣṇapakṣe tu śītāṃśur udayaṃ vrajet#With these vital airs, the moon would rise in the dark fortnight.$arkendvoh krāntiviśleṣo dikṣāmye yutir anyathā#The equinoctial and solstitial points of the moon and the sun coincide with each other, but their conjunction takes place in a different way.$tajjyendur arkād yatrāsau vijñeyā dakṣiṇottarā#That which is beyond the moon and beyond the sun is known as dakshina and uttara.$madhyāhnenduprabhākarṇasaṅguṇā yadi sottarā#If the radiance of the midday moon is equal to that of the ear, it is known as uttarā.$tadārkaghnākṣajīvāyāṃ śodhyā yojyā ca dakṣiṇā#Then the fees prescribed in connection with the worship of Arka and Ghna- ksha, should be paid according to the procedure laid down in connection with the Jyoti-Sthana.$śeṣaṃ lambajyayā bhaktaṃ labdho bāhuh svadiṅmukhah#The left arm of the devotee was recovered by Jānaki, who turned her face in every direction.$

kāmaḥ praviśya sairandhrīṃ puraṃ nāśayate dhruvam teṣāṃ tad vacanaṃ śrutvā virāṭo vāhinīpatiḥ abravīt kriyatām eṣāṃ sūtānāṃ paramakriyā ekasminn eva te sarve susamiddhe hutāśane dahyantāṃ kīcakāḥ śīghraṃ ratnair gandhaiś ca sarvaśaḥ ekasminn eva tān sarve susamiddhe hutāśane adahan kīcakān sarvān saṃskāraiś caiva sarvaśaḥ sudeṣṇāṃ cābravīd rājā mahiṣīṃ jātasādhvasaḥ sairandhrīm āgatāṃ brūyā mamaiva vacanād idam gaccha sairandhri bhadraṃ te yathākāmaṃ carābale bibheti rājā suśroṇi gandharvebhyaḥ parābhavāt na hi tām utsahe vaktuṃ svayaṃ gandharvarakṣitām striyas tv adoṣās tāṃ vaktum atas tvāṃ prabravīmy aham atha muktā bhayāt kṛṣṇā sūtaputrān nirasya ca mokṣitā bhīmasenena jagāma nagaraṃ prati$It is certain that Kama will enter Sairandhris city and destroy it. Vaishampayana said, On hearing these words, Virata, the lord of an army, was delighted and spoke these words to his charioteer. He instructed that the supreme rites of sutas should be performed. All of them will be immersed in a single, well-kindled fire. Let all of them be quickly burnt with jewels and fragrances. All of them will be immersed in a single, well-kindled fire. Using the rites of purification, he burnt down all the Kichakas in every direction. The king was frightened and spoke to his queen Sudeshna. When Sairandhri arrives, tell her these words of mine. O Sairandhri! O fortunate one! O delicate one! Go wherever you want. O one with the beautiful hips! The king is terrified of being defeated by the gandharvas. She is protected by the gandharvas and I do not have the enterprise to speak to her myself. But women are not to be blamed. That is the reason I am telling you this. Having been freed from the fear of the sutas son, Krishna was banished. Having been freed by Bhimasena, it returned to the city.

kāmaḥ praviśya sairandhrīṃ puraṃ nāśayate dhruvam#It is certain that Kama will enter Sairandhris city and destroy it.$teṣāṃ tad vacanaṃ śrutvā virāṭo vāhinīpatiḥ#Vaishampayana said, On hearing these words, Virata, the lord of an army, was delighted and spoke these words to his charioteer.$abravīt kriyatām eṣāṃ sūtānāṃ paramakriyā#He instructed that the supreme rites of sutas should be performed.$ekasminn eva te sarve susamiddhe hutāśane#All of them will be immersed in a single, well-kindled fire.$dahyantāṃ kīcakāḥ śīghraṃ ratnair gandhaiś ca sarvaśaḥ#Let all of them be quickly burnt with jewels and fragrances.$ekasminn eva tān sarve susamiddhe hutāśane#All of them will be immersed in a single, well-kindled fire.$adahan kīcakān sarvān saṃskāraiś caiva sarvaśaḥ#Using the rites of purification, he burnt down all the Kichakas in every direction.$sudeṣṇāṃ cābravīd rājā mahiṣīṃ jātasādhvasaḥ#The king was frightened and spoke to his queen Sudeshna.$sairandhrīm āgatāṃ brūyā mamaiva vacanād idam#When Sairandhri arrives, tell her these words of mine.$gaccha sairandhri bhadraṃ te yathākāmaṃ carābale#O Sairandhri! O fortunate one! O delicate one! Go wherever you want.$bibheti rājā suśroṇi gandharvebhyaḥ parābhavāt#O one with the beautiful hips! The king is terrified of being defeated by the gandharvas.$na hi tām utsahe vaktuṃ svayaṃ gandharvarakṣitām#She is protected by the gandharvas and I do not have the enterprise to speak to her myself.$striyas tv adoṣās tāṃ vaktum atas tvāṃ prabravīmy aham#But women are not to be blamed. That is the reason I am telling you this.$atha muktā bhayāt kṛṣṇā sūtaputrān nirasya ca#Having been freed from the fear of the sutas son, Krishna was banished.$mokṣitā bhīmasenena jagāma nagaraṃ prati#Having been freed by Bhimasena, it returned to the city.$

vāpyo gharaṭṭajāliṭanyaḥ saha vātāyanaiḥ sthitāḥ tatrānnaṃ vyañjanopetaṃ bhakṣyakānnādikaṃ bahu vividhaṃ sādhayitvāṃ prāk snātvā tu guruṇā saha dvādaśākṣarapūrvaistu mantrair nyastatanuḥ sudhīḥ arcayitvā jagannāthaṃ parameśvaram acyutam abhyāgatān samāhūya brāhyaṇān vedapāragān idaṃ tad amṛtaṃ cānnam idamāyuḥ prajāpatiḥ idaṃ viṣṇuridaṃ prāṇam idaṃ jīvam idaṃ param sarvasattvahitārthaṃ ca anuyāgaṃ pratiṣṭhitam pañcabhūtajagadyoner annamūrte janārdana ā bhūtasaṃplavaṃ kālaṃ bhava sannihitastviha codayed ṛṅmayān prāgvat sāmajñād dve pare śrutī gurur abhyarthanīyaśca sakuṭumbena vai purā abhyāgatagaṇenāpi saha cānyaiḥ pareṇa tu yoktavyaṃ pālanīyaṃ ca madanugrāhyayā dhiyā$There were wells, houses, terraces and pits, and ventilators. There is plenty of food that is seasoned with condiments, such as staple and non-staple foods. After having accomplished various things, one should at the outset bathe along with the preceptor. The intelligent ones body must be laid down with the original mantra, consisting of twelve syllables. He worshipped the lord of the universe, Parameshvara, Achyuta. He summoned all the brahmanas, learned in the Vedas, who had assembled. This is the food that leads to immortality. This is Prajapatis lifespan. He is Vishnu. He is the breath of life. He is the supreme living being. For the sake of the welfare of all sentient beings, He engages in these offerings. O Janardana! You are the origin of the five elements and the universe. You are the embodiment of food. Until the time of the destruction of all living beings, remain here. One who knows the Sāmaveda should pronounce the mantras consisting of the Ṛgveda as before. The other two Vedas. The preceptor should be requested by the entire family at the outset. . Also with a multitude of visitors And others as well. With the intention of obtaining my favours, you must yoke yourself to this task and protect it.

vāpyo gharaṭṭajāliṭanyaḥ saha vātāyanaiḥ sthitāḥ#There were wells, houses, terraces and pits, and ventilators.$tatrānnaṃ vyañjanopetaṃ bhakṣyakānnādikaṃ bahu#There is plenty of food that is seasoned with condiments, such as staple and non-staple foods.$vividhaṃ sādhayitvāṃ prāk snātvā tu guruṇā saha#After having accomplished various things, one should at the outset bathe along with the preceptor.$dvādaśākṣarapūrvaistu mantrair nyastatanuḥ sudhīḥ#The intelligent ones body must be laid down with the original mantra, consisting of twelve syllables.$arcayitvā jagannāthaṃ parameśvaram acyutam#He worshipped the lord of the universe, Parameshvara, Achyuta.$abhyāgatān samāhūya brāhyaṇān vedapāragān#He summoned all the brahmanas, learned in the Vedas, who had assembled.$idaṃ tad amṛtaṃ cānnam idamāyuḥ prajāpatiḥ#This is the food that leads to immortality. This is Prajapatis lifespan.$idaṃ viṣṇuridaṃ prāṇam idaṃ jīvam idaṃ param#He is Vishnu. He is the breath of life. He is the supreme living being.$sarvasattvahitārthaṃ ca anuyāgaṃ pratiṣṭhitam#For the sake of the welfare of all sentient beings, He engages in these offerings.$pañcabhūtajagadyoner annamūrte janārdana#O Janardana! You are the origin of the five elements and the universe. You are the embodiment of food.$ā bhūtasaṃplavaṃ kālaṃ bhava sannihitastviha#Until the time of the destruction of all living beings, remain here.$codayed ṛṅmayān prāgvat sāmajñād dve pare śrutī#One who knows the Sāmaveda should pronounce the mantras consisting of the Ṛgveda as before. The other two Vedas.$gurur abhyarthanīyaśca sakuṭumbena vai purā#The preceptor should be requested by the entire family at the outset.$abhyāgatagaṇenāpi saha cānyaiḥ pareṇa tu#. Also with a multitude of visitors And others as well.$yoktavyaṃ pālanīyaṃ ca madanugrāhyayā dhiyā#With the intention of obtaining my favours, you must yoke yourself to this task and protect it.$

dhṛtodaro ramet kāmī bandho yaṃ paśunāmakaḥ pādālīḍhastanīṃ nārīm utkṣiptajaghanāṃ yadi kāntaḥ kāmayate paścāt kathitas tv ekabandhakaḥ uddhṛtya pādam ekaṃ tu bhuvi saṃsthāpya cāparam kuḍyāśritāṃ ramet kāntāṃ bandhas traivikramo mataḥ hṛdi saṃsthāpya pādaikaṃ bāhubhyāṃ veṣṭayed yadi kāntaḥ kuḍyāśritāṃ nārīṃ bandho veṣṭanako mataḥ nārījānudvayaṃ dhṛtvā ātmajānudvayopari kuḍyāśritāṃ ramet kāntāṃ bandho dolādināmakaḥ nārībāhudvayaṃ nyasya svīyabāhudvaye tathā$This is the bond that bears the name of animal. A person who desires pleasure must hold it in his stomach and remain there, until his belly has been seized. A woman with her breasts protruding from the soles of her feet and with her buttocks upraised, should be regarded as unfit for sexual intercourse in a case of fever due to the action of the deranged Vayu, Pitta and Kapha. . The beloved will make love to her lover later; The other one, however, is said to be the sole kinsman. . Raising up one foot, One should place the other on the ground. This is known as trivikrama-bandha. [] When the woman lies down on her husbands lap, the man should make love to her in a happy frame of mind. One foot should be placed on the chest and wrapped with the hands. The bandha or veṣṭanaka is the name given to that form of fastening which causes the woman to be dragged inside her shell, and which is called the Kānta-bandha or the Veṣṭanaka. When a man has recourse to a woman in her menses A woman should place both her knees On top of her own. orthodox Vaibhāṣikas.But it matters little to us whether he is always right! The essential thing, forus as for the masters who followed him, is that his book and his bhāṣyam are trulya treasure (kośa).***From the point of view of dogmatics the Abhidharmakośa, with the Bhāṣyam,is perhaps the most instructive book of early Buddhism (the Hinayana). It rendersa great service in the study of canonical philosophy and in the study ofscholasticism properly so-called.It would be very wrong to say that we do not know the philosophy of The bondage called swallowing and the like is that in which the lover makes love to the woman lying on his back. The two hands of a woman should be assigned to ones own.

dhṛtodaro ramet kāmī bandho yaṃ paśunāmakaḥ#This is the bond that bears the name of animal. A person who desires pleasure must hold it in his stomach and remain there, until his belly has been seized.$pādālīḍhastanīṃ nārīm utkṣiptajaghanāṃ yadi#A woman with her breasts protruding from the soles of her feet and with her buttocks upraised, should be regarded as unfit for sexual intercourse in a case of fever due to the action of the deranged Vayu, Pitta and Kapha.$kāntaḥ kāmayate paścāt kathitas tv ekabandhakaḥ#. The beloved will make love to her lover later; The other one, however, is said to be the sole kinsman.$uddhṛtya pādam ekaṃ tu bhuvi saṃsthāpya cāparam#. Raising up one foot, One should place the other on the ground.$kuḍyāśritāṃ ramet kāntāṃ bandhas traivikramo mataḥ#This is known as trivikrama-bandha. [] When the woman lies down on her husbands lap, the man should make love to her in a happy frame of mind.$hṛdi saṃsthāpya pādaikaṃ bāhubhyāṃ veṣṭayed yadi#One foot should be placed on the chest and wrapped with the hands.$kāntaḥ kuḍyāśritāṃ nārīṃ bandho veṣṭanako mataḥ#The bandha or veṣṭanaka is the name given to that form of fastening which causes the woman to be dragged inside her shell, and which is called the Kānta-bandha or the Veṣṭanaka. When a man has recourse to a woman in her menses$nārījānudvayaṃ dhṛtvā ātmajānudvayopari#A woman should place both her knees On top of her own.$kuḍyāśritāṃ ramet kāntāṃ bandho dolādināmakaḥ#The bondage called swallowing and the like is that in which the lover makes love to the woman lying on his back.$nārībāhudvayaṃ nyasya svīyabāhudvaye tathā#The two hands of a woman should be assigned to ones own.$

tāvatpūjāṃ na manute yāvatparicayo na hi jāte paricaye devaḥ pūjāmapi na kāṅkṣati pakṣadvayepi paśyāmi pūjāṃ devasya durghaṭām pūjyapūjakatā na jñe mūrkhastvajñānasūtakī na jāne kva palāyante dhūpadīpākṣatādayaḥ asmākaṃ devapūjāyāṃ deva evāvaśiṣyate devānusaṃdhānadhiyā vismṛte pūjanakrame pūjāyāṃ jāyate vighnaḥ pūrṇapūjāphalaṃ hi tat ānandaghanagovindapūjanārambhakarmaṇi bodhe sphurati mohātmā yajamānaḥ palāyitaḥ atha pañca mahāyajñāḥ jñānaniṣṭhā kṣamā satyaṃ vivekaḥ paripūrṇatā ete pañca mahāyajñāḥ saṃmatā brahmavedinām athopayajñanirṇayaḥ etasyāṃ dinacaryāyāṃ prāpte parvaṇi parvaṇi madhye madhye copayajñāḥ kartavyā dīkṣitena hi$So long as he is not acquainted with it, he does not accept the homage. When they are thus familiar, Your Majesty will not even wish to be worshipped. I see that it is difficult to worship Your Majesty in both ways. One who worships the venerable is not a knower. A fool fails to know the birth horoscope of ignorance. n.184 Udānavarga 1.3.II.n.302 3.12.II.n. I do not know where the incense, lamp, unbroken rice and other things run away. In our worship of the gods, it is the god who remains. When the order of worship is forgotten due to the thought of contemplating the deity, he should meditate upon the deity with devotion. There will be obstacles in the worship, As the result of the complete worship. In the act of commencing worship of Ānanda, a dense forest of cows. The yajamāna who had fled, with his soul deluded, throbbed in the enlightenment. Now the five great sacrifices. Knowledge is devotion. Forgiveness is truth. Seclusion is completeness. Those who know about the brahman are of the view that these five great sacrifices should be performed. Now begins the discussion of the Supporting Sacrifices. abgesehen davon, daß an der· ein.·schlägigen Stelle (SA XIX, 54) zugleich mit dem ,Nicht[mehr]erscheinen'(des Unwirklichen) auch -das ,Erscheinen', die ~anifestation (des· Wirk.lichen); als äSrayaparavrttil;b bezeichnet wirdQ. Every day that we have to do this, we observe an auspicious conjunction of the lunar fortnight. A person who has been initiated must perform the minor sacrifices in between.

tāvatpūjāṃ na manute yāvatparicayo na hi#So long as he is not acquainted with it, he does not accept the homage.$jāte paricaye devaḥ pūjāmapi na kāṅkṣati#When they are thus familiar, Your Majesty will not even wish to be worshipped.$pakṣadvayepi paśyāmi pūjāṃ devasya durghaṭām#I see that it is difficult to worship Your Majesty in both ways.$pūjyapūjakatā na jñe mūrkhastvajñānasūtakī#One who worships the venerable is not a knower. A fool fails to know the birth horoscope of ignorance.$na jāne kva palāyante dhūpadīpākṣatādayaḥ#I do not know where the incense, lamp, unbroken rice and other things run away.$asmākaṃ devapūjāyāṃ deva evāvaśiṣyate#In our worship of the gods, it is the god who remains.$devānusaṃdhānadhiyā vismṛte pūjanakrame#When the order of worship is forgotten due to the thought of contemplating the deity, he should meditate upon the deity with devotion.$pūjāyāṃ jāyate vighnaḥ pūrṇapūjāphalaṃ hi tat#There will be obstacles in the worship, As the result of the complete worship.$ānandaghanagovindapūjanārambhakarmaṇi#In the act of commencing worship of Ānanda, a dense forest of cows.$bodhe sphurati mohātmā yajamānaḥ palāyitaḥ#The yajamāna who had fled, with his soul deluded, throbbed in the enlightenment.$atha pañca mahāyajñāḥ#Now the five great sacrifices.$jñānaniṣṭhā kṣamā satyaṃ vivekaḥ paripūrṇatā#Knowledge is devotion. Forgiveness is truth. Seclusion is completeness.$ete pañca mahāyajñāḥ saṃmatā brahmavedinām#Those who know about the brahman are of the view that these five great sacrifices should be performed.$athopayajñanirṇayaḥ#Now begins the discussion of the Supporting Sacrifices.$etasyāṃ dinacaryāyāṃ prāpte parvaṇi parvaṇi#Every day that we have to do this, we observe an auspicious conjunction of the lunar fortnight.$madhye madhye copayajñāḥ kartavyā dīkṣitena hi#A person who has been initiated must perform the minor sacrifices in between.$

vasiṣṭho bhagavān krodhād idaṃ vacanam abravīt kṣatrabandho sthito smy eṣa yad balaṃ tad vidarśaya nāśayāmy eṣa te darpaṃ śastrasya tava gādhija kva ca te kṣatriyabalaṃ kva ca brahmabalaṃ mahat paśya brahmabalaṃ divyaṃ mama kṣatriyapāṃsana tasyāstraṃ gādhiputrasya ghoram āgneyam uttamam brahmadaṇḍena tac chāntam agner vega ivāmbhasā vāruṇaṃ caiva raudraṃ ca aindraṃ pāśupataṃ tathā aiṣīkaṃ cāpi cikṣepa ruṣito gādhinandanaḥ mānavaṃ mohanaṃ caiva gāndharvaṃ svāpanaṃ tathā jṛmbhaṇaṃ mohanaṃ caiva saṃtāpanavilāpane śoṣaṇaṃ dāraṇaṃ caiva vajram astraṃ sudurjayam brahmapāśaṃ kālapāśaṃ vāruṇaṃ pāśam eva ca pinākāstraṃ ca dayitaṃ śuṣkārdre aśanī tathā daṇḍāstram atha paiśācaṃ krauñcam astraṃ tathāiva ca dharmacakraṃ kālacakraṃ viṣṇucakraṃ tathaiva ca$The illustrious Vasishtha angrily spoke these words. O friend of kshatriyas! I am stationed here. Exhibit whatever strength you possess. O son of Gadhi! I will destroy your insolence and that of your weapons. Where is the strength of kshatriyas? Where is the great strength of brahmanas? O worst of kshatriyas! Behold my divine brahmana powers. The supreme and terrible Agneya weapon belonged to Gadhis son. But it was quelled by the brahmā staff, just as a flood of water quenches a fire. They are Vāruṇa, Raudra, Aindra and Pāśupata. The descendant of the Gadhi lineage angrily hurled a blade of grass at him. Mānava, Mohana, Gāndharva and Svapna. 8573c8964< 737 Here, YR comments upon dhijñāna, lit., 'cognition of the intellect', of the kärikā. ŚSV Jrimbhana, mohana, santapana and vilapana are beneficial in jwara caused by kapha and pitta predominant vatarakta. The vajra weapon is extremely difficult to withstand. It is capable of drying and shattering. Brahmās noose, Kālas noose and Varuṇas noose. The desired Pināka and weapon, the dry and the wet thunderbolt. Tib. trans!. of D c : {2a} rnam par rig pa (sam las logs shig na dmigs pa 'i yul yod pa gangyin pa de ni nang gi rnam par rig pas rab (u phye ' 0 zhes bshad pa { 2 b } de n i dm igspa 'i spyod yul rnam par rig pa 'i ngo bo nyid kyi don to I I . . . { 3 } de n i 'di skad du I rnampar shes pas dmigs pa 'i spyod yul gang yin pa de ni rnam par rig pa (sam las snangba 'i gzuf.s brnyan yin gyi I logs shig na bdag nyid du gyur.fr,a ni med do zhes bstan par9 Dāndaka, the Pisacha and Krauncha weapons. The wheel of Dharma, the wheel of time, And likewise the wheel of Viṣṇu,

vasiṣṭho bhagavān krodhād idaṃ vacanam abravīt#The illustrious Vasishtha angrily spoke these words.$kṣatrabandho sthito smy eṣa yad balaṃ tad vidarśaya#O friend of kshatriyas! I am stationed here. Exhibit whatever strength you possess.$nāśayāmy eṣa te darpaṃ śastrasya tava gādhija#O son of Gadhi! I will destroy your insolence and that of your weapons.$kva ca te kṣatriyabalaṃ kva ca brahmabalaṃ mahat#Where is the strength of kshatriyas? Where is the great strength of brahmanas?$paśya brahmabalaṃ divyaṃ mama kṣatriyapāṃsana#O worst of kshatriyas! Behold my divine brahmana powers.$tasyāstraṃ gādhiputrasya ghoram āgneyam uttamam#The supreme and terrible Agneya weapon belonged to Gadhis son.$brahmadaṇḍena tac chāntam agner vega ivāmbhasā#But it was quelled by the brahmā staff, just as a flood of water quenches a fire.$vāruṇaṃ caiva raudraṃ ca aindraṃ pāśupataṃ tathā#They are Vāruṇa, Raudra, Aindra and Pāśupata.$aiṣīkaṃ cāpi cikṣepa ruṣito gādhinandanaḥ#The descendant of the Gadhi lineage angrily hurled a blade of grass at him.$mānavaṃ mohanaṃ caiva gāndharvaṃ svāpanaṃ tathā#Mānava, Mohana, Gāndharva and Svapna.$jṛmbhaṇaṃ mohanaṃ caiva saṃtāpanavilāpane#Jrimbhana, mohana, santapana and vilapana are beneficial in jwara caused by kapha and pitta predominant vatarakta.$śoṣaṇaṃ dāraṇaṃ caiva vajram astraṃ sudurjayam#The vajra weapon is extremely difficult to withstand. It is capable of drying and shattering.$brahmapāśaṃ kālapāśaṃ vāruṇaṃ pāśam eva ca#Brahmās noose, Kālas noose and Varuṇas noose.$pinākāstraṃ ca dayitaṃ śuṣkārdre aśanī tathā#The desired Pināka and weapon, the dry and the wet thunderbolt.$daṇḍāstram atha paiśācaṃ krauñcam astraṃ tathāiva ca#Dāndaka, the Pisacha and Krauncha weapons.$dharmacakraṃ kālacakraṃ viṣṇucakraṃ tathaiva ca#The wheel of Dharma, the wheel of time, And likewise the wheel of Viṣṇu,$

tyajedāśvayuje māsi saṃpannaṃ pūrvasaṃcitam jīrṇāni caiva vāsāṃsi śākamūlaphalāni ca dantolūkhaliko vāsyāt kāpotīṃ vṛttimāśrayet aśmakuṭṭo bhaved vāpi kālapakvabhugeva vā naktaṃ cānna samaśnīyād divā cāhṛtya śaktitaḥ caturthakāliko vā syāt syādvāpyaṣṭamakālikaḥ cāndrāyaṇavidhānairvā śukle kṛṣṇe ca vartayet pakṣe pakṣe samaśnīyād yavāgūṃ kvathitāṃ sakṛt puṣpamūlaphalairvāpi kevalairvartayet sadā svābhāvikaiḥ svayaṃ śīrṇairvaikhānasamate sthitaḥ bhūmau vā parivarteta tiṣṭhed vā prapadairdinam sthānāsanābhyāṃ viharenna kvacid dhairyamutsṛjet grīṣme pañcatapāśca syād varṣāsvabhrāvakāśakaḥ ārdravāsāstu hemante kramaśo vardhayaṃstapaḥ$One should abandon in the month of āśvina whatever is accumulated and hoarded in the past. There are also decayed garments, herbs, roots and fruits. He should live by the profession of a pigeon-keeper, like one who lives by his teeth as a mortar and pestle. He may be impaled on stones, or he may eat food that has been cooked a long time ago. Having collected food to the best of his capacity, he should eat it at night and during the day. He may do this every fourth time, or every eighth time. In the light or dark fortnights, one must follow the rites of chandrayana. The patient should be made to partake of a potion consisting of boiled barley-gruel once in every fortnight. all its parts i.e., when people come to know that such and such a result will beattained by such and such means as aided by such and such a process, that we come toknow all its factors.276 Thongh the Injunction begins with referring to the Bhāvanā pure and simple,yet it has not its function fully complete, until the Bhāvanā has appeared with all itsfactors.ÇLOKAVĀRTIKA.277.Even in the case of Verbal prefixes and Nipätas,-though they are 94 cd One can always subsist on flowers, roots and fruits alone. However, following the inclinations of Vaikhanasas, he will naturally wear natural ones that have decayed. One should either roll on the ground Or stand on ones heels for the whole day. One should move about by means of standing and sitting; one should never give up fortitude. During summer, there are five fires. And during the rainy season, one should expose oneself to the clouds. [] During hemanta, the practitioner should wear wet clothes gradually increasing his power of penance.

tyajedāśvayuje māsi saṃpannaṃ pūrvasaṃcitam#One should abandon in the month of āśvina whatever is accumulated and hoarded in the past.$jīrṇāni caiva vāsāṃsi śākamūlaphalāni ca#There are also decayed garments, herbs, roots and fruits.$dantolūkhaliko vāsyāt kāpotīṃ vṛttimāśrayet#He should live by the profession of a pigeon-keeper, like one who lives by his teeth as a mortar and pestle.$aśmakuṭṭo bhaved vāpi kālapakvabhugeva vā#He may be impaled on stones, or he may eat food that has been cooked a long time ago.$naktaṃ cānna samaśnīyād divā cāhṛtya śaktitaḥ#Having collected food to the best of his capacity, he should eat it at night and during the day.$caturthakāliko vā syāt syādvāpyaṣṭamakālikaḥ#He may do this every fourth time, or every eighth time.$cāndrāyaṇavidhānairvā śukle kṛṣṇe ca vartayet#In the light or dark fortnights, one must follow the rites of chandrayana.$pakṣe pakṣe samaśnīyād yavāgūṃ kvathitāṃ sakṛt#The patient should be made to partake of a potion consisting of boiled barley-gruel once in every fortnight.$puṣpamūlaphalairvāpi kevalairvartayet sadā#One can always subsist on flowers, roots and fruits alone.$svābhāvikaiḥ svayaṃ śīrṇairvaikhānasamate sthitaḥ#However, following the inclinations of Vaikhanasas, he will naturally wear natural ones that have decayed.$bhūmau vā parivarteta tiṣṭhed vā prapadairdinam#One should either roll on the ground Or stand on ones heels for the whole day.$sthānāsanābhyāṃ viharenna kvacid dhairyamutsṛjet#One should move about by means of standing and sitting; one should never give up fortitude.$grīṣme pañcatapāśca syād varṣāsvabhrāvakāśakaḥ#During summer, there are five fires. And during the rainy season, one should expose oneself to the clouds.$ārdravāsāstu hemante kramaśo vardhayaṃstapaḥ#[] During hemanta, the practitioner should wear wet clothes gradually increasing his power of penance.$

dvitryabdhipañcaṣaṭsaptāṣṭa dharmaśivārkakaiḥ bhāgatoviṃśadantairvṛddhiṃ yāsyanti vai kramāt tenaiva tatkāraṇena pūrvapūrvokta kāraṇaiḥ uttarottararūpeṣu buddhimāndyādi ceṣyate mahadādiṣu cāṇḍordhvaṃ daityāveśādi neṣyate yathā sūkṣmaśarīreṣu abhivṛddhaṃ rajastamaḥ bhavatteṣāṃ tathā proktaṃ sthūladeheṣvapi sphuṭam rajastamoṇavo vyaktiṃ yāsyantyeva tataḥ kramāt tatvāni pūrvarūpāṇi santyanantāni tāni tu ṛjavaḥ sarvatatveṣu pratibhātaparāvarāḥ sabhāryā nīcoccasarvatatveṣu saṃsthitāḥ rajastamoṇūpacayādhikyādbuddhiviparyayam$The second, third, fifth, sixth, seventh and eighth as well as the Dharma, Śiva and Arka. They would gradually increase by a twentieth part. For the aforesaid reason, and for the aforesaid reasons already stated, it is not right to assert that they do not exist at all; as has been declared in the following words of the Sāṅkhya: For these same reasons, etc. i. e. on account of the aforesaid Reasons (as, e.g.- in India - dog's meat), and monks, too, came to be prohibited from acceptingsuch meat.2R15.There were also tendencies to forbid monks the consumption of meat and fishaltogether for ascetic reasons, but they were not successful in the earlier period29).In It is admitted that the Intelligent Cause subsists in each succeeding form; and it is also admitted that the Soul subsists in the Progressive Factors, The term progressive has been added with a view to preclude the notion that there is no As regards the Great Principle and other things, entering into them by the Daityas subsequent to the Aṅkṣa is not regarded desirable. In the subtle bodies, there is an increase in rajas and tamas. This has been clearly stated in the case of those who have gross bodies as well. Then the atoms of rajas and tamas will manifest themselves in succession. The elements have their previous forms, But they are infinite in number. They are upright in every way, And have an illumination that is high and low. . With their wives, they may be of high or low birth, Abiding in any of the three realms. Disorder of intellect is due to excess accumulation of rajas and tamas.

dvitryabdhipañcaṣaṭsaptāṣṭa dharmaśivārkakaiḥ#The second, third, fifth, sixth, seventh and eighth as well as the Dharma, Śiva and Arka.$bhāgatoviṃśadantairvṛddhiṃ yāsyanti vai kramāt#They would gradually increase by a twentieth part.$tenaiva tatkāraṇena pūrvapūrvokta kāraṇaiḥ#For the aforesaid reason, and for the aforesaid reasons already stated, it is not right to assert that they do not exist at all; as has been declared in the following words of the Sāṅkhya: For these same reasons, etc. i. e. on account of the aforesaid Reasons$uttarottararūpeṣu buddhimāndyādi ceṣyate#It is admitted that the Intelligent Cause subsists in each succeeding form; and it is also admitted that the Soul subsists in the Progressive Factors, The term progressive has been added with a view to preclude the notion that there is no$mahadādiṣu cāṇḍordhvaṃ daityāveśādi neṣyate#As regards the Great Principle and other things, entering into them by the Daityas subsequent to the Aṅkṣa is not regarded desirable.$yathā sūkṣmaśarīreṣu abhivṛddhaṃ rajastamaḥ#In the subtle bodies, there is an increase in rajas and tamas.$bhavatteṣāṃ tathā proktaṃ sthūladeheṣvapi sphuṭam#This has been clearly stated in the case of those who have gross bodies as well.$rajastamoṇavo vyaktiṃ yāsyantyeva tataḥ kramāt#Then the atoms of rajas and tamas will manifest themselves in succession.$tatvāni pūrvarūpāṇi santyanantāni tāni tu#The elements have their previous forms, But they are infinite in number.$ṛjavaḥ sarvatatveṣu pratibhātaparāvarāḥ#They are upright in every way, And have an illumination that is high and low.$sabhāryā nīcoccasarvatatveṣu saṃsthitāḥ#. With their wives, they may be of high or low birth, Abiding in any of the three realms.$rajastamoṇūpacayādhikyādbuddhiviparyayam#Disorder of intellect is due to excess accumulation of rajas and tamas.$

śāstrāgamāś ca vividhā vṛddhebhyo nṛpasattama sṛñjaye putraśokārte yad ūcur munayaḥ purā tathā yauvanajaṃ darpam āsthite te sute nṛpa na tvayā suhṛdāṃ vākyaṃ bruvatām avadhāritam svārthaś ca na kṛtaḥ kaś cil lubdhena phalagṛddhinā asinaivaikadhāreṇa svabuddhyā tu viceṣṭitam prāyaśo vṛttasaṃpannāḥ satataṃ paryupāsitāḥ tava duḥśāsano mantrī rādheyaś ca durātmavān śakuniś caiva duṣṭātmā citrasenaś ca durmatiḥ śalyaś ca yena vai sarvaṃ śalyabhūtaṃ kṛtaṃ jagat kuruvṛddhasya bhīṣmasya gāndhāryā vidurasya ca droṇasya ca mahārāja kṛpasya ca śaradvataḥ kṛṣṇasya ca mahābāho nāradasya ca dhīmataḥ ṛṣīṇāṃ ca tathānyeṣāṃ vyāsasyāmitatejasaḥ$~I?l9c...e.9--~D~~on. The ~tioii' ofthe Maitri Verses in Up. (2.2.A) may stiii be to~t snake bite,but this is not made explicit; nor is the precise function Qf the (unintelligible) Magical Formula (Up.2.2.C).In the Mü. parallel to the Khandhaparitta, however, which is onlyconcerned with~ i.e. with neutralizing snake poison in another person, the declaration of friendship or friendliness has beenaltogether omitted, and neutralizing the poison is solely the functionof the magical formula proper, a spell or '(formula containing secret)knowledge' (vidyä) which is called the 'Great (one) of the Peacock' O supreme among kings! There are many sacred texts and traditions that have come down from the ancient ones. When Srinjaya was afflicted by grief on account of his son, the sages had spoken to him in earlier times. O king! Your son was proud, because of his youth. You did not accept the advice of your well-wishers. Because of his avarice and because he desired the fruits, he never sought to accomplish his own objective. Using his own intelligence, he has unsheathed a sharp sword that is made out of iron. Generally, they possess good conduct and are always worshipped. Duhshasana is your adviser and so is the evil-souled Radheya. So did the evil-souled Shakuni and the evilminded Chitrasena. Shalya is the one who has turned everything into a stake in this entire universe. There are Bhishma, the eldest among the Kurus, Gandhari and Vidura. O great king! So did Drona and Sharadvats son, Kripa. O mighty-armed one! So did Krishna and the intelligent Narada. 15506,15508c16371,16373"< BhG, which he formulates (p. 3) as: atmaivedam sarvam, ""This entire"< [world] is the Self, thus agreeing with the upaniṣadic statement: idam< sarvam yad ayam ātmā (BAU II 4, 6 [= IV 5, 7]). He emphasizes the So did the other rishis and the infinitely energetic Vyasa.

śāstrāgamāś ca vividhā vṛddhebhyo nṛpasattama#O supreme among kings! There are many sacred texts and traditions that have come down from the ancient ones.$sṛñjaye putraśokārte yad ūcur munayaḥ purā#When Srinjaya was afflicted by grief on account of his son, the sages had spoken to him in earlier times.$tathā yauvanajaṃ darpam āsthite te sute nṛpa#O king! Your son was proud, because of his youth.$na tvayā suhṛdāṃ vākyaṃ bruvatām avadhāritam#You did not accept the advice of your well-wishers.$svārthaś ca na kṛtaḥ kaś cil lubdhena phalagṛddhinā#Because of his avarice and because he desired the fruits, he never sought to accomplish his own objective.$asinaivaikadhāreṇa svabuddhyā tu viceṣṭitam#Using his own intelligence, he has unsheathed a sharp sword that is made out of iron.$prāyaśo vṛttasaṃpannāḥ satataṃ paryupāsitāḥ#Generally, they possess good conduct and are always worshipped.$tava duḥśāsano mantrī rādheyaś ca durātmavān#Duhshasana is your adviser and so is the evil-souled Radheya.$śakuniś caiva duṣṭātmā citrasenaś ca durmatiḥ#So did the evil-souled Shakuni and the evilminded Chitrasena.$śalyaś ca yena vai sarvaṃ śalyabhūtaṃ kṛtaṃ jagat#Shalya is the one who has turned everything into a stake in this entire universe.$kuruvṛddhasya bhīṣmasya gāndhāryā vidurasya ca#There are Bhishma, the eldest among the Kurus, Gandhari and Vidura.$droṇasya ca mahārāja kṛpasya ca śaradvataḥ#O great king! So did Drona and Sharadvats son, Kripa.$kṛṣṇasya ca mahābāho nāradasya ca dhīmataḥ#O mighty-armed one! So did Krishna and the intelligent Narada.$ṛṣīṇāṃ ca tathānyeṣāṃ vyāsasyāmitatejasaḥ#So did the other rishis and the infinitely energetic Vyasa.$

hlādādikaṃ phalaṃ mukhyaṃ yat sarvatreha gīyate tatsvasaṃvidi viśrāntim abhyeti bharitātmani tad evam idam adhyakṣaṃ sarvataḥ pravijṛmbhate etadabhyāsaniṣṭḥasya keva siddhir na jāyate brahmādibhāṣitaśrautapraunmukhyena kalādikāt dūrāc chravaṇavijñānam acirāt saṃpravartate manodṛṣṭe pi bhāvāṃśe sphuṭavṛttyudayo hy alam svavimarśabalākrānte kiṃ citraṃ yadi jāyate spandaśāstre tathā coktaṃ sāvadhāne pi cetasi bhūyaḥ sphuṭataro bhātīty alaṃ bahulavistaraiḥ itthaṃ pratyakṣam evedaṃ viśvaṃ yat parameśituḥ tat tato py avibhinnasya mātṛvargasya tat tathā$The chief fruits are said to be gladdening and so on, which are praised everywhere. He then rests in his own consciousness and fills himself with the bliss of the ultimate reality. In this way, the presiding deity manifests itself in all directions. What kind of accomplishment does he not attain who is devoted to constant practice? Kalā, etc. are so called because of their prominence in the Vedic literature as expounded by Brahmā and others. The distant auditory perception appears before long. In the case of an object which has been perceived by the inner organ, there is sufficient room for the manifestation of its modifications. What wonder is there if it arises when one is overpowered by the force of one's own discrimination? It has been stated in the Spanda Sāstra thus : Even if the mind is attentive, it should not be distracted' (ibid Even if the mind is attentive, it should not be distracted; even if the mind is so attentive, it should not be distracted. We need not elaborate on this point further. Thus, this universe is directly perceived by the Supreme Lord. In this way, the group of mothers is undifferentiated. Similarly, in the case of beings who are born from wombs or from eggs, there is no differentiation as to whether or not they have attained the state of being born from eggs. There is also no differentiation as to whether or not they have at

hlādādikaṃ phalaṃ mukhyaṃ yat sarvatreha gīyate#The chief fruits are said to be gladdening and so on, which are praised everywhere.$tatsvasaṃvidi viśrāntim abhyeti bharitātmani#He then rests in his own consciousness and fills himself with the bliss of the ultimate reality.$tad evam idam adhyakṣaṃ sarvataḥ pravijṛmbhate#In this way, the presiding deity manifests itself in all directions.$etadabhyāsaniṣṭḥasya keva siddhir na jāyate#What kind of accomplishment does he not attain who is devoted to constant practice?$brahmādibhāṣitaśrautapraunmukhyena kalādikāt#Kalā, etc. are so called because of their prominence in the Vedic literature as expounded by Brahmā and others.$dūrāc chravaṇavijñānam acirāt saṃpravartate#The distant auditory perception appears before long.$manodṛṣṭe pi bhāvāṃśe sphuṭavṛttyudayo hy alam#In the case of an object which has been perceived by the inner organ, there is sufficient room for the manifestation of its modifications.$svavimarśabalākrānte kiṃ citraṃ yadi jāyate#What wonder is there if it arises when one is overpowered by the force of one's own discrimination?$spandaśāstre tathā coktaṃ sāvadhāne pi cetasi#It has been stated in the Spanda Sāstra thus : Even if the mind is attentive, it should not be distracted' (ibid Even if the mind is attentive, it should not be distracted; even if the mind is so attentive, it should not be distracted.$bhūyaḥ sphuṭataro bhātīty alaṃ bahulavistaraiḥ#We need not elaborate on this point further.$itthaṃ pratyakṣam evedaṃ viśvaṃ yat parameśituḥ#Thus, this universe is directly perceived by the Supreme Lord.$tat tato py avibhinnasya mātṛvargasya tat tathā#In this way, the group of mothers is undifferentiated. Similarly, in the case of beings who are born from wombs or from eggs, there is no differentiation as to whether or not they have attained the state of being born from eggs. There is also no differentiation as to whether or not they have at$

tasyāś cāsyaṃ mahad bhīmaṃ vardhate mama bhakṣaṇe na ca māṃ sā tu bubudhe mama vā vikṛtaṃ kṛtam tato haṃ vipulaṃ rūpaṃ saṃkṣipya nimiṣāntarāt tasyā hṛdayam ādāya prapatāmi nabhastalam sā visṛṣṭabhujā bhīmā papāta lavaṇāmbhasi mayā parvatasaṃkāśā nikṛttahṛdayā satī śṛṇomi khagatānāṃ ca siddhānāṃ cāraṇaiḥ saha rākṣasī siṃhikā bhīmā kṣipraṃ hanumatā hṛtā tāṃ hatvā punar evāhaṃ kṛtyam ātyayikaṃ smaran gatvā ca mahad adhvānaṃ paśyāmi nagamaṇḍitam dakṣiṇaṃ tīram udadher laṅkā yatra ca sā purī astaṃ dinakare yāte rakṣasāṃ nilayaṃ purīm praviṣṭo ham avijñāto rakṣobhir bhīmavikramaiḥ tatrāhaṃ sarvarātraṃ tu vicinvaṃ janakātmajām rāvaṇāntaḥpuragato na cāpaśyaṃ sumadhyamām tataḥ sītām apaśyaṃs tu rāvaṇasya niveśane$She has a large and terrible mouth that swells as she wishes to devour me. But she did not understand me, nor the distorted expression I had given her. In an instant, I reduced my large size. Taking her heart, I will leap up into the sky. With her arms extended, the terrible one fell into the salty waters. I have sliced off her heart and she is like a mountain. I can hear the siddhas and charanas roaming around in the sky. The terrible rakshasi, Simhika, was swiftly carried away by Hanumat. Having killed her, I again remembered the immediate task that had to be accomplished. Having gone a long way, I saw the foot of the tree. The city of Lanka is there, on the southern shore of the ocean. The sun set over the city that was the abode of the rakshasas. Unnoticed by the rakshasas, terrible in their valour, I entered. I searched throughout the night for Janakas daughter. I went to Ravanas inner quarters, but did not see the slender-waisted one there. However, they did not see Sita in Ravanas residence.

tasyāś cāsyaṃ mahad bhīmaṃ vardhate mama bhakṣaṇe#She has a large and terrible mouth that swells as she wishes to devour me.$na ca māṃ sā tu bubudhe mama vā vikṛtaṃ kṛtam#But she did not understand me, nor the distorted expression I had given her.$tato haṃ vipulaṃ rūpaṃ saṃkṣipya nimiṣāntarāt#In an instant, I reduced my large size.$tasyā hṛdayam ādāya prapatāmi nabhastalam#Taking her heart, I will leap up into the sky.$sā visṛṣṭabhujā bhīmā papāta lavaṇāmbhasi#With her arms extended, the terrible one fell into the salty waters.$mayā parvatasaṃkāśā nikṛttahṛdayā satī#I have sliced off her heart and she is like a mountain.$śṛṇomi khagatānāṃ ca siddhānāṃ cāraṇaiḥ saha#I can hear the siddhas and charanas roaming around in the sky.$rākṣasī siṃhikā bhīmā kṣipraṃ hanumatā hṛtā#The terrible rakshasi, Simhika, was swiftly carried away by Hanumat.$tāṃ hatvā punar evāhaṃ kṛtyam ātyayikaṃ smaran#Having killed her, I again remembered the immediate task that had to be accomplished.$gatvā ca mahad adhvānaṃ paśyāmi nagamaṇḍitam#Having gone a long way, I saw the foot of the tree.$dakṣiṇaṃ tīram udadher laṅkā yatra ca sā purī#The city of Lanka is there, on the southern shore of the ocean.$astaṃ dinakare yāte rakṣasāṃ nilayaṃ purīm#The sun set over the city that was the abode of the rakshasas.$praviṣṭo ham avijñāto rakṣobhir bhīmavikramaiḥ#Unnoticed by the rakshasas, terrible in their valour, I entered.$tatrāhaṃ sarvarātraṃ tu vicinvaṃ janakātmajām#I searched throughout the night for Janakas daughter.$rāvaṇāntaḥpuragato na cāpaśyaṃ sumadhyamām#I went to Ravanas inner quarters, but did not see the slender-waisted one there.$tataḥ sītām apaśyaṃs tu rāvaṇasya niveśane#However, they did not see Sita in Ravanas residence.$

puraṃdhimyoṣām sabheyamyuvānam savitādevaḥparāmīvāmsāviṣatparāghaśaṃsam ihaśravadihasomasyamatsat dyāvāpṛthivīsomasyamatsatām pitācamātāca dhenuścaṛṣabhaśca dhanyācadhiṣaṇāca suretāścasudughāca śambhūścamayobhūśca ūrjasvatīcapayasvatīca dyāvāpṛthivīihaśrutāmihasomasyamatsatām praimāmdevīdevahūtimavatāmdevyādhiyā praimamsunvantamyajamānamavatām citrecitrābhirūtibhiḥ$In the case of women who have already undergone sexual intercourse, it is to be classified according to their menstrual courses. [] A woman whose monthly course has been interrupted by a younger brother and who has just passed her girlhood, should not be allowed to pass urine in excess of three days. Young men in the assembly. The god Savitr hath smitten the enemy's host, casting his missile at the foe. Here it is heard, here it is recited, and here it is in harmony with the Sâman. The heaven and earth are the drinkers of Soma [], for those that are good. His father gave him the water for rinsing his mouth. ,,im Zustand des Aaik§alJ,". Auch Mong. vereinfacht, indem es nurein gyur pa wiedergibt: imayta &urxuna boluysan cay-tur = "zur Zeit,wo sie nur [erst] solche, die noch lernen müssen, geworden sind". a milch-cow and a he-goat. Dhanyâ and Âdhishâyana. Suretas and sudughâcha. Śambhu, Camaya and Bhū. The word Ürjasvatī is also called Payasvatī, Paiḥsvatī being derived from the root upa with the nominal affix upa. The heaven and earth are here renowned, in the Soma of those that are devoted to me. May the goddess aid this invocation of the gods with prayer. May they aid the sacrificer as he loveth and presseth. He is adorned in many-hued ornaments.

puraṃdhimyoṣām#In the case of women who have already undergone sexual intercourse, it is to be classified according to their menstrual courses. [] A woman whose monthly course has been interrupted by a younger brother and who has just passed her girlhood, should not be allowed to pass urine in excess of three days.$sabheyamyuvānam#Young men in the assembly.$savitādevaḥparāmīvāmsāviṣatparāghaśaṃsam#The god Savitr hath smitten the enemy's host, casting his missile at the foe.$ihaśravadihasomasyamatsat#Here it is heard, here it is recited, and here it is in harmony with the Sâman.$dyāvāpṛthivīsomasyamatsatām#The heaven and earth are the drinkers of Soma [], for those that are good.$pitācamātāca#His father gave him the water for rinsing his mouth.$dhenuścaṛṣabhaśca#a milch-cow and a he-goat.$dhanyācadhiṣaṇāca#Dhanyâ and Âdhishâyana.$suretāścasudughāca#Suretas and sudughâcha.$śambhūścamayobhūśca#Śambhu, Camaya and Bhū.$ūrjasvatīcapayasvatīca#The word Ürjasvatī is also called Payasvatī, Paiḥsvatī being derived from the root upa with the nominal affix upa.$dyāvāpṛthivīihaśrutāmihasomasyamatsatām#The heaven and earth are here renowned, in the Soma of those that are devoted to me.$praimāmdevīdevahūtimavatāmdevyādhiyā#May the goddess aid this invocation of the gods with prayer.$praimamsunvantamyajamānamavatām#May they aid the sacrificer as he loveth and presseth.$citrecitrābhirūtibhiḥ#He is adorned in many-hued ornaments.$

madhūdgārasmerabhramarabharahūṃkāramukharaṃ śaraṃ sākṣān mīnadhvajavijayacāpacyutam iva nilīyānyonyasminn upari sahakārāṅkuramayī samīkṣante pakṣmāntarataralatārā virahiṇaḥ candraṃ cūrṇayata kṣaṇāc ca kaṇaśaḥ kṛtvā śilāpaṭṭake yena draṣṭum ahaṃ kṣame daśa diśas tadvaktramudrāṅkitāḥ sūtir dugdhasamudrato bhagavataḥ śrīkaustubhe sodare sauhārdaṃ kumudākareṣu kiraṇāḥ pīyūṣadhārākiraḥ spardhā te vacanāmbujair mṛgadṛśāṃ tat sthāṇucūḍāmaṇe haṃho candra kathaṃ niṣiñcasi mayi jvālāmuco vedanāḥ rājaśekharasyaite hāraprakāṇḍasaralāḥ katham anyathāmī śvāsāḥ pravartitadukūladaśāḥ saranti$260, 266, 273, 274, 277, 288,300, 301, 328Parameśvaravarṇana, 319parapramātṛ, ultimate, transcendental ---> J. L. Masson, M. V. Patwardhan 1969: Śāntarasa and Abhinavagupta's19772,19773c20635,20636< J. May 1971: 'La philosophie bouddhiste idéaliste', Études asiatiques / Asi-< atische Studien, 25: 264-323. The arrow made a hum-sound like the hum of bees humming honey, and seemed as if it were shot directly from the bow of victory in the fish-bannered god. Separated lovers with tremulous pupils between their eyelashes are staring at each other with mango shoots sticking out one above the other. And in a moment he crushed the moon to pieces on a stone slab, so that I was able to see the ten regions marked by his mouth. The birth of the Supreme Personality of Godhead from the Milky Ocean and His affection for mother Lakṣmī, the sister of Kaustubha Mahārāja, as well as the showering of nectar by the moon beams on the beds of white water lilies all these occurred because of Lord Kṛṣṇas association with first Paramarthasāra) and its faculty of 'veiling' (avaraṇa), inherited fromthe tradition; after all, even in its vedic occurrences, and in conformitywith its etymology, māyā is a 'power of fabrication', and as such can beseen as to represent the advaitic version of the Saiva sakti. Yet, whatevermay be their fundamental affinity in this regard, it is still the case that the Your rivalry with the lotuslike words of fawn-eyed damsels is like that of a column of clouds. Alas, moon, why do you sprinkle your flames of tears on me? They belong to Rājaśekhara. Otherwise, how could these breathing things breathe so softly, as if they were adorned with pearl necklaces and wrapped in fine silk?

madhūdgārasmerabhramarabharahūṃkāramukharaṃ śaraṃ sākṣān mīnadhvajavijayacāpacyutam iva#The arrow made a hum-sound like the hum of bees humming honey, and seemed as if it were shot directly from the bow of victory in the fish-bannered god.$nilīyānyonyasminn upari sahakārāṅkuramayī samīkṣante pakṣmāntarataralatārā virahiṇaḥ#Separated lovers with tremulous pupils between their eyelashes are staring at each other with mango shoots sticking out one above the other.$candraṃ cūrṇayata kṣaṇāc ca kaṇaśaḥ kṛtvā śilāpaṭṭake yena draṣṭum ahaṃ kṣame daśa diśas tadvaktramudrāṅkitāḥ#And in a moment he crushed the moon to pieces on a stone slab, so that I was able to see the ten regions marked by his mouth.$sūtir dugdhasamudrato bhagavataḥ śrīkaustubhe sodare sauhārdaṃ kumudākareṣu kiraṇāḥ pīyūṣadhārākiraḥ#The birth of the Supreme Personality of Godhead from the Milky Ocean and His affection for mother Lakṣmī, the sister of Kaustubha Mahārāja, as well as the showering of nectar by the moon beams on the beds of white water lilies all these occurred because of Lord Kṛṣṇas association with$spardhā te vacanāmbujair mṛgadṛśāṃ tat sthāṇucūḍāmaṇe haṃho candra kathaṃ niṣiñcasi mayi jvālāmuco vedanāḥ#Your rivalry with the lotuslike words of fawn-eyed damsels is like that of a column of clouds. Alas, moon, why do you sprinkle your flames of tears on me?$rājaśekharasyaite#They belong to Rājaśekhara.$hāraprakāṇḍasaralāḥ katham anyathāmī śvāsāḥ pravartitadukūladaśāḥ saranti#Otherwise, how could these breathing things breathe so softly, as if they were adorned with pearl necklaces and wrapped in fine silk?$

baddhvāpi khecarīṃ mudrāṃ notpatayaty avanītalāt ity etac chāmbhavaṃ proktam aṣṭāntaṃ śāktam iṣyate turyāntam āṇavaṃ vidyād iti śūlatrayaṃ matam pṛthag yāgavidhānena śakticakraṃ vicintayet tenāpi khecarīṃ baddhvā tyajaty evaṃ mahītalam tato bhimantrya dhānyāni mahāstreṇa trisaptadhā nikṣiped dikṣu sarvāsu jvalatpāvakavat smaret nirvighnaṃ tad gṛhaṃ dhyātvā saṃhṛtyeśadiśaṃ nayet pañcagavyaṃ tataḥ kuryād vadanaiḥ pañcabhir budhaḥ gomūtraṃ gomayaṃ caiva kṣīraṃ dadhi ghṛtaṃ tathā mantrayed ūrdhvaparyantaiḥ ṣaḍaṅgena kuśodakam mudre dravyāmṛtaṃ baddhvā tattvaṃ tasya vicintayet tena saṃprokṣayed bhūmiṃ svalpenānyannidhāpayet$Even if one has formed the mudrā of a bird, It will not fly up from the ground. Thus has been expounded the Śākta Upaniṣad pertaining to Śiva up to the end of the Aṣṭamantras. The three kinds of spears are known to be ānava ending with the fourth. One has to meditate on the circle of energy separately as laid down in the case of a sacrifice. With that, too, he ties up his birds wings and leaves the surface of the earth. The grains should then be consecrated with the great weapon incanted in twenty-one ways. One should locate it in all the directions and think of it as a blazing fire. After having meditated that the room would be free from obstructions, it should be withdrawn and carried towards the north-east. Then the wise man should prepare the five things got from a cow with the five mouths. Cows urine, cowdung, milk, curd and ghee. One should consecrate the water along with the kuśa all around with the six constituents ending upwards. One should visualize its true nature, Marking the ambrosia of wealth in the mudrā. The ground should be sprinkled with that. Other things should be buried with a little.

baddhvāpi khecarīṃ mudrāṃ notpatayaty avanītalāt#Even if one has formed the mudrā of a bird, It will not fly up from the ground.$ity etac chāmbhavaṃ proktam aṣṭāntaṃ śāktam iṣyate#Thus has been expounded the Śākta Upaniṣad pertaining to Śiva up to the end of the Aṣṭamantras.$turyāntam āṇavaṃ vidyād iti śūlatrayaṃ matam#The three kinds of spears are known to be ānava ending with the fourth.$pṛthag yāgavidhānena śakticakraṃ vicintayet#One has to meditate on the circle of energy separately as laid down in the case of a sacrifice.$tenāpi khecarīṃ baddhvā tyajaty evaṃ mahītalam#With that, too, he ties up his birds wings and leaves the surface of the earth.$tato bhimantrya dhānyāni mahāstreṇa trisaptadhā#The grains should then be consecrated with the great weapon incanted in twenty-one ways.$nikṣiped dikṣu sarvāsu jvalatpāvakavat smaret#One should locate it in all the directions and think of it as a blazing fire.$nirvighnaṃ tad gṛhaṃ dhyātvā saṃhṛtyeśadiśaṃ nayet#After having meditated that the room would be free from obstructions, it should be withdrawn and carried towards the north-east.$pañcagavyaṃ tataḥ kuryād vadanaiḥ pañcabhir budhaḥ#Then the wise man should prepare the five things got from a cow with the five mouths.$gomūtraṃ gomayaṃ caiva kṣīraṃ dadhi ghṛtaṃ tathā#Cows urine, cowdung, milk, curd and ghee.$mantrayed ūrdhvaparyantaiḥ ṣaḍaṅgena kuśodakam#One should consecrate the water along with the kuśa all around with the six constituents ending upwards.$mudre dravyāmṛtaṃ baddhvā tattvaṃ tasya vicintayet#One should visualize its true nature, Marking the ambrosia of wealth in the mudrā.$tena saṃprokṣayed bhūmiṃ svalpenānyannidhāpayet#The ground should be sprinkled with that. Other things should be buried with a little.$

prītau tu tatrāpi sa doṣadarśī yathā vitarkeṣvabhavattathaiva prītiḥ parā vastuni yatra yasya viparyayāttasya hi tatra duḥkham prītāvataḥ prekṣya sa tatra doṣān prītikṣaye yogamupāruroha prītervirāgāt sukhamāryajuṣṭaṃ kāyena vindannatha saṃprajānan upekṣakaḥ sa smṛtimān vyahārṣid dhyānaṃ tṛtīyaṃ pratilabhya dhīraḥ yasmāt paraṃ tatra sukhaṃ sukhebhyastataḥ paraṃ nāsti sukhapravṛttiḥ tasmād babhāṣe śubhakṛtsnabhūmiḥ parāparajñaḥ parameti maitryā dhyāne pi tatrātha dadarśa doṣaṃ mene paraṃ śāntamaniñjameva ābhogato pīñjayati sma tasya cittaṃ pravṛttaṃ sukhamityasram yatreñjitaṃ spanditamasti tatra yatrāsti ca spanditamasti duḥkham yasmādatastatsukhamiñjakatvāt praśāntikāmā yatayastyajanti atha prahāṇāt sukhaduḥkhayośca manovikārasya ca pūrvameva$But he saw the fault in that joy, just as he had seen it in his thoughts. When there is great delight in a thing, the opposite of that leads to unhappiness. hence, perceiving the evils proceeding therefrom, he undertook the practice of meditation for the allaying of his affections. Through detachment from joy, he experiences in his body the happiness enjoyed by the noble ones. The stable one, having attained the third absorption, Was indifferent, mindful, and abided in equanimity. There is no pursuit of happiness beyond the happiness that brings supreme happiness. Therefore, out of friendship, the Blessed One said: The knower of all things, superior and inferior, is the highest stage. He saw a flaw even in meditation, and thought that the supreme was tranquil and unchangeable. frDii�)�:g:ii!;I: *�).mtl, frDii� Jj gijj o ���Ji±'-�).mtl-f-, m�lE,,§,�Ji�o . . . ;g:��Ji�, �tl&\�±'­�o �i:)t�Ji�:g, gU§'fffi]i:)to 6)z.§ r �frD pM���tl-f-±'- JCf. C W S L 9 a 1 9-2 1 . For YVy P yi 1 1 2b7f CD 'i 92b5f) see fn. 242 5 .0241 7 VGPVy P Ii 43 1 a2 CD ri 3 5 8b2f) :What has been taught [in M S g 1.45] i s that the inherently present uncontaminated S eeds must bestrengthened by a sequence of imprints of hearing [the Buddhist teaching] that is the outflow of thedharmadhiilu. Because his mind was prone to pleasures, he became disgusted with what he had touched. Where there is agitation, there is agitation; where there is agitation, there is suffering. The ascetics, desirous of tranquillity, give up that happiness because it is inconstant. On the other hand, on account of the abandoning of pleasure and pain as also of the modification of the mind previously.

prītau tu tatrāpi sa doṣadarśī yathā vitarkeṣvabhavattathaiva#But he saw the fault in that joy, just as he had seen it in his thoughts.$prītiḥ parā vastuni yatra yasya viparyayāttasya hi tatra duḥkham#When there is great delight in a thing, the opposite of that leads to unhappiness.$prītāvataḥ prekṣya sa tatra doṣān prītikṣaye yogamupāruroha#hence, perceiving the evils proceeding therefrom, he undertook the practice of meditation for the allaying of his affections.$prītervirāgāt sukhamāryajuṣṭaṃ kāyena vindannatha saṃprajānan#Through detachment from joy, he experiences in his body the happiness enjoyed by the noble ones.$upekṣakaḥ sa smṛtimān vyahārṣid dhyānaṃ tṛtīyaṃ pratilabhya dhīraḥ#The stable one, having attained the third absorption, Was indifferent, mindful, and abided in equanimity.$yasmāt paraṃ tatra sukhaṃ sukhebhyastataḥ paraṃ nāsti sukhapravṛttiḥ#There is no pursuit of happiness beyond the happiness that brings supreme happiness.$tasmād babhāṣe śubhakṛtsnabhūmiḥ parāparajñaḥ parameti maitryā#Therefore, out of friendship, the Blessed One said: The knower of all things, superior and inferior, is the highest stage.$dhyāne pi tatrātha dadarśa doṣaṃ mene paraṃ śāntamaniñjameva#He saw a flaw even in meditation, and thought that the supreme was tranquil and unchangeable.$ābhogato pīñjayati sma tasya cittaṃ pravṛttaṃ sukhamityasram#Because his mind was prone to pleasures, he became disgusted with what he had touched.$yatreñjitaṃ spanditamasti tatra yatrāsti ca spanditamasti duḥkham#Where there is agitation, there is agitation; where there is agitation, there is suffering.$yasmādatastatsukhamiñjakatvāt praśāntikāmā yatayastyajanti#The ascetics, desirous of tranquillity, give up that happiness because it is inconstant.$atha prahāṇāt sukhaduḥkhayośca manovikārasya ca pūrvameva#On the other hand, on account of the abandoning of pleasure and pain as also of the modification of the mind previously.$

yadīmam utpādayitum ajātaḥ śaknuyād ayam pradīpaḥ svaparātmānau saṃprakāśayate yathā utpādaḥ svaparātmānāv ubhāv utpādayet tathā pradīpe nāndhakāro sti yatra cāsau pratiṣṭhitaḥ kiṃ prakāśayate dīpaḥ prakāśo hi tamovadhaḥ katham utpadyamānena pradīpena tamo hatam notpadyamāno hi tamaḥ pradīpaḥ prāpnute yadā aprāpyaiva pradīpena yadi vā nihataṃ tamaḥ ihasthaḥ sarvalokasthaṃ sa tamo nihaniṣyati pradīpaḥ svaparātmānau saṃprakāśayate yadi tamo pi svaparātmānau chādayiṣyaty asaṃśayam anutpanno yam utpādaḥ svātmānaṃ janayet katham athotpanno janayate jāte kiṃ janyate punaḥ notpadyamānaṃ notpannaṃ nānutpannaṃ kathaṃ cana utpadyate tad ākhyātaṃ gamyamānagatāgataiḥ utpadyamānam utpattāv idaṃ na kramate yadā$If it is unborn, it would be able to produce this. Just as a lamp illuminates both oneself and others, In that way, ones own self and someone else can both be generated. There is no darkness in the lamp Where it is placed. There is no darkness where the lamp is not installed, What does the lamp illuminate? The light is the dispeller of darkness. When a lamp is lit, how is darkness destroyed? Darkness does not arise when the light is enveloped in darkness. If a lamp is lighted before it has reached the place, or if darkness has been dispelled, even though the lamp may not be there, the man becomes deprived of all illuminating power. He is stationed here and will destroy the darkness that pervades all the worlds. If the lamp illuminates its own self and that of others, There is no doubt that darkness will cover both oneself and the enemy. If it has not arisen, how could it be capable of producing itself? If that which has arisen is capable of being generated, what is there that is born again after having been generated? There is no need to repeat the explanation of the Vaibhāṣikas on this point. There is nothing that has been born, nor anything that has not been born. That which arises is said to be proceeding, passing on and non-returning. When that which is being produced does not proceed in the production,

yadīmam utpādayitum ajātaḥ śaknuyād ayam#If it is unborn, it would be able to produce this.$pradīpaḥ svaparātmānau saṃprakāśayate yathā#Just as a lamp illuminates both oneself and others,$utpādaḥ svaparātmānāv ubhāv utpādayet tathā#In that way, ones own self and someone else can both be generated.$pradīpe nāndhakāro sti yatra cāsau pratiṣṭhitaḥ#There is no darkness in the lamp Where it is placed. There is no darkness where the lamp is not installed,$kiṃ prakāśayate dīpaḥ prakāśo hi tamovadhaḥ#What does the lamp illuminate? The light is the dispeller of darkness.$katham utpadyamānena pradīpena tamo hatam#When a lamp is lit, how is darkness destroyed?$notpadyamāno hi tamaḥ pradīpaḥ prāpnute yadā#Darkness does not arise when the light is enveloped in darkness.$aprāpyaiva pradīpena yadi vā nihataṃ tamaḥ#If a lamp is lighted before it has reached the place, or if darkness has been dispelled, even though the lamp may not be there, the man becomes deprived of all illuminating power.$ihasthaḥ sarvalokasthaṃ sa tamo nihaniṣyati#He is stationed here and will destroy the darkness that pervades all the worlds.$pradīpaḥ svaparātmānau saṃprakāśayate yadi#If the lamp illuminates its own self and that of others,$tamo pi svaparātmānau chādayiṣyaty asaṃśayam#There is no doubt that darkness will cover both oneself and the enemy.$anutpanno yam utpādaḥ svātmānaṃ janayet katham#If it has not arisen, how could it be capable of producing itself?$athotpanno janayate jāte kiṃ janyate punaḥ#If that which has arisen is capable of being generated, what is there that is born again after having been generated? There is no need to repeat the explanation of the Vaibhāṣikas on this point.$notpadyamānaṃ notpannaṃ nānutpannaṃ kathaṃ cana#There is nothing that has been born, nor anything that has not been born.$utpadyate tad ākhyātaṃ gamyamānagatāgataiḥ#That which arises is said to be proceeding, passing on and non-returning.$utpadyamānam utpattāv idaṃ na kramate yadā#When that which is being produced does not proceed in the production,$

akāle balidānaṃ syādasuraprītivardhanam akāle tu baliṃ datvā kāle tu triguṇaṃ baliḥ balibhramaṇadeśassyāddevasya bhramaṇāya hi nānyatra caryā devasya laghuprokṣaṇa manyathā na hi śraddhotsave doṣamuśantyenaṃ sa hītaraḥ vāstuvṛddhau tathā hrāse grāmasīmānavīkṛtau anumānya ca deveśaṃ śatāṣṭakalaśāplavaḥ kṛtvā sīmāṃ viniścitya tataḥ kāryaṃ samācaret astarā cotsavaṃ kuryātsahasrakalaśāplavaḥ devatāvāhanaṃ kṛtvā tathaivotsava mācaret devādīnāṃ balaṃ yasmādvardhate sa balissmṛtaḥ śvasūkarādibhirduṣṭairnabhakṣyo balirucyate balibhugvāyasaḥ prokto gomukhyā medhyajantavaḥ viparīte mahān doṣastanmantrairhāvayecchatam$Offering Bali at an improper time shall increase the delight of Asuras. Offerings should be made at an improper time. At the right time, three times the offerings should be made. The place where Bali travels is for the sake of Lord Vishnu's wandering around. The conduct of the Lord does not lie elsewhere, Just like light sprinkling. They do not accuse him of any sin as a consequence of his faith in the festival, for he is the opposite. In the case of an aggravation of the site and in the case of a reduction in the size of the boundary between two villages, there shall be no restriction as to the amount of damage done. He took the permission of the lord of the gods and bathed there, with one hundred and eight pots of water. Having determined the boundary, one must then decide on what needs to be done. One thousand pitchers would be enough to accomplish the festive ceremony of setting sunrise. After having worshipped the gods, one should similarly not celebrate festivals. It is known as Bali because it increases the strength of the celestials. It is said that an offering should not be eaten by the wicked dogs, pigs and others. The crow feeds on offerings. Those with mouths like those of cows are said to be worthy of sacrifice. ways: from the fact of their object (ālambanatas), and from the fact of their samprayuktas(samprayogatas). How is this? As we have explained, either (a) as an enemy (fatruvat)searching out a weak point (chidrānveṣin) or as a serpent who poisons by his glance(dṛṣṭivisavat); (b) as a ball of hot iron heats up water or as the serpent who poisons throughcontact (sparsavisavat).These two, the ālambana and the samprayuktas, are similar to the nourishment thatanuśayana creates for an infant: it causes the infant to grow and causes his talents toaccumulate (upacaya) little by little; in the same way the ālambana and the samprayuktasmake the series of the kleśa grow and accumulate. In the contrary case there is a great sin. One would cause to lose one hundred with their respective sacred syllables.

akāle balidānaṃ syādasuraprītivardhanam#Offering Bali at an improper time shall increase the delight of Asuras.$akāle tu baliṃ datvā kāle tu triguṇaṃ baliḥ#Offerings should be made at an improper time. At the right time, three times the offerings should be made.$balibhramaṇadeśassyāddevasya bhramaṇāya hi#The place where Bali travels is for the sake of Lord Vishnu's wandering around.$nānyatra caryā devasya laghuprokṣaṇa manyathā#The conduct of the Lord does not lie elsewhere, Just like light sprinkling.$na hi śraddhotsave doṣamuśantyenaṃ sa hītaraḥ#They do not accuse him of any sin as a consequence of his faith in the festival, for he is the opposite.$vāstuvṛddhau tathā hrāse grāmasīmānavīkṛtau#In the case of an aggravation of the site and in the case of a reduction in the size of the boundary between two villages, there shall be no restriction as to the amount of damage done.$anumānya ca deveśaṃ śatāṣṭakalaśāplavaḥ#He took the permission of the lord of the gods and bathed there, with one hundred and eight pots of water.$kṛtvā sīmāṃ viniścitya tataḥ kāryaṃ samācaret#Having determined the boundary, one must then decide on what needs to be done.$astarā cotsavaṃ kuryātsahasrakalaśāplavaḥ#One thousand pitchers would be enough to accomplish the festive ceremony of setting sunrise.$devatāvāhanaṃ kṛtvā tathaivotsava mācaret#After having worshipped the gods, one should similarly not celebrate festivals.$devādīnāṃ balaṃ yasmādvardhate sa balissmṛtaḥ#It is known as Bali because it increases the strength of the celestials.$śvasūkarādibhirduṣṭairnabhakṣyo balirucyate#It is said that an offering should not be eaten by the wicked dogs, pigs and others.$balibhugvāyasaḥ prokto gomukhyā medhyajantavaḥ#The crow feeds on offerings. Those with mouths like those of cows are said to be worthy of sacrifice.$viparīte mahān doṣastanmantrairhāvayecchatam#In the contrary case there is a great sin. One would cause to lose one hundred with their respective sacred syllables.$

catur namo aṣṭakṛtvo bhavāya daśa kṛtvaḥ paśupate namas te taveme pañca paśavo vibhaktā gāvo aśvāḥ puruṣā ād ajāvayaḥ tava catasraḥ pradiśas tava dyaus tavedam ugrorv antarikṣam tavedaṃ sarvam ātmanvad yad ejad adhi bhūmyām uruḥ kośo vasudhānas tavāyaṃ yasminn imā viśvā bhūtāny antaḥ sa no mṛḍa paśupate namas te paraḥ kroṣṭāro abhibhāḥ śvānaḥ paro yantv agharudo vikeśyaḥ dhanur bibharṣi haritaṃ hiraṇyayaṃ sahasraghni śatavadhaṃ śikhaṇḍin thus śs bhatt śikhaṇḍinam rudrasyeṣuś carati devahetis tasmai namo yatamasyāṃ diśītaḥ bhatt yatamasyān yo bhiyāto nilayate tvām ugra nicikīrṣati$Obeisance to Bhava four times; obeisance eight times. O lord of beings! I bow down before you ten times. These five beasts of thine are allotted to thee. Cows, horses, men, goats and sheep. The four quarters are thine, the sky is thine []; This atmosphere is thine, O Ugras. All this is yours, as if it were your soul. in that it moves over the ground [], he places it on the earth; The earth is a large treasure and belongs to you. In whom all these beings dwell. Be merciful to us, Lord of Beasts, obeisance be to you! when followed by a jackal, they are called Abhibhas or dogs. Aghamarudra, Vikesheya, and Yantu are the names of the enemies. You wield a bow that is decorated with gold and bears the marks of conch shells. The killer of a thousand killers and the killer of a hundred will be killed by Shikhāndin. Abbot: Of Shikhāndin. The arrow of Rudra moves, slaying the gods. Homage to Him in whatever direction He is stationed! Abbot: Which of the two, then, should not be allowed to remain? * Abbot: Whoever should not be allowed to remain, that person's guilt is discharged by the king himself. Whoever hides himself out of fear, Thee, O mighty one, he fain would attack.

catur namo aṣṭakṛtvo bhavāya#Obeisance to Bhava four times; obeisance eight times.$daśa kṛtvaḥ paśupate namas te#O lord of beings! I bow down before you ten times.$taveme pañca paśavo vibhaktā#These five beasts of thine are allotted to thee.$gāvo aśvāḥ puruṣā ād ajāvayaḥ#Cows, horses, men, goats and sheep.$tava catasraḥ pradiśas tava dyaus#The four quarters are thine, the sky is thine [];$tavedam ugrorv antarikṣam#This atmosphere is thine, O Ugras.$tavedaṃ sarvam ātmanvad#All this is yours, as if it were your soul.$yad ejad adhi bhūmyām#in that it moves over the ground [], he places it on the earth;$uruḥ kośo vasudhānas tavāyaṃ#The earth is a large treasure and belongs to you.$yasminn imā viśvā bhūtāny antaḥ#In whom all these beings dwell.$sa no mṛḍa paśupate namas te#Be merciful to us, Lord of Beasts, obeisance be to you!$paraḥ kroṣṭāro abhibhāḥ śvānaḥ#when followed by a jackal, they are called Abhibhas or dogs.$paro yantv agharudo vikeśyaḥ#Aghamarudra, Vikesheya, and Yantu are the names of the enemies.$dhanur bibharṣi haritaṃ hiraṇyayaṃ#You wield a bow that is decorated with gold and bears the marks of conch shells.$sahasraghni śatavadhaṃ śikhaṇḍin#The killer of a thousand killers and the killer of a hundred will be killed by Shikhāndin.$thus śs bhatt śikhaṇḍinam#Abbot: Of Shikhāndin.$rudrasyeṣuś carati devahetis#The arrow of Rudra moves, slaying the gods.$tasmai namo yatamasyāṃ diśītaḥ#Homage to Him in whatever direction He is stationed!$bhatt yatamasyān#Abbot: Which of the two, then, should not be allowed to remain? * Abbot: Whoever should not be allowed to remain, that person's guilt is discharged by the king himself.$yo bhiyāto nilayate#Whoever hides himself out of fear,$tvām ugra nicikīrṣati#Thee, O mighty one, he fain would attack.$

na hi me jīvamānasya nayiṣyasi śubhām imām sītāṃ kamalapattrākṣīṃ rāmasya mahiṣīṃ priyām avaśyaṃ tu mayā kāryaṃ priyaṃ tasya mahātmanaḥ jīvitenāpi rāmasya tathā daśarathasya ca tiṣṭha tiṣṭha daśagrīva muhūrtaṃ paśya rāvaṇa yuddhātithyaṃ pradāsyāmi yathāprāṇaṃ niśācara vṛntād iva phalaṃ tvāṃ tu pātayeyaṃ rathottamāt ity uktasya yathānyāyaṃ rāvaṇasya jaṭāyuṣā kruddhasyāgninibhāḥ sarvā rejur viṃśatidṛṣṭayaḥ saṃraktanayanaḥ kopāt taptakāñcanakuṇḍalaḥ rākṣasendro bhidudrāva patagendram amarṣaṇaḥ sa samprahāras tumulas tayos tasmin mahāvane babhūva vātoddhatayor meghayor gagane yathā tad babhūvādbhutaṃ yuddhaṃ gṛdhrarākṣasayos tadā sapakṣayor mālyavator mahāparvatayor iva$As long as I am alive, you will not be able to take away this auspicious one. The lotus-eyed Sita is Ramas beloved queen. But I must certainly do what pleases that great-souled one. I am prepared to give up my life, or that of Rama and Dasharatha. O Dashagriva! Stay. O Ravana! Stay for a while and see. O one who roams around in the night! As long as I have life, I will offer you hospitality in the form of a fight. Like a fruit from its stem, I will bring you down from your supreme chariot. Jatayu addressed Ravana in these appropriate words. When he was enraged, his twenty eyes became as fiery as the fire. His eyes were red with rage and his earrings were made out of molten gold. Intolerant, the Indra among the rakshasas then rushed towards the Indra among the birds. impossible the required sense. Such is the principle I have tried to follow,but it is a principle that is inevitably inconsistent in application, for anothermight well insist that many of the irregularities retained still render im-possible any satisfactory translation. Some of these, however, occur withsufficient regularity to warrant their acceptance, some just cannot be other-wise, while some, which are altogether absurd, have been tentativelycorrected.Thus for mere example the form -rūpiņam appears as neuter nominative(II. iv. 40, 55; vii. 8) and is attested in all manuscripts. In that great forest, they tumultuously struck each other. It was as if two clouds in the sky had been stirred by the wind. There was an extraordinary clash between the eagle and the rakshasa. They were like giant Malyavan mountains, with wings.

na hi me jīvamānasya nayiṣyasi śubhām imām#As long as I am alive, you will not be able to take away this auspicious one.$sītāṃ kamalapattrākṣīṃ rāmasya mahiṣīṃ priyām#The lotus-eyed Sita is Ramas beloved queen.$avaśyaṃ tu mayā kāryaṃ priyaṃ tasya mahātmanaḥ#But I must certainly do what pleases that great-souled one.$jīvitenāpi rāmasya tathā daśarathasya ca#I am prepared to give up my life, or that of Rama and Dasharatha.$tiṣṭha tiṣṭha daśagrīva muhūrtaṃ paśya rāvaṇa#O Dashagriva! Stay. O Ravana! Stay for a while and see.$yuddhātithyaṃ pradāsyāmi yathāprāṇaṃ niśācara#O one who roams around in the night! As long as I have life, I will offer you hospitality in the form of a fight.$vṛntād iva phalaṃ tvāṃ tu pātayeyaṃ rathottamāt#Like a fruit from its stem, I will bring you down from your supreme chariot.$ity uktasya yathānyāyaṃ rāvaṇasya jaṭāyuṣā#Jatayu addressed Ravana in these appropriate words.$kruddhasyāgninibhāḥ sarvā rejur viṃśatidṛṣṭayaḥ#When he was enraged, his twenty eyes became as fiery as the fire.$saṃraktanayanaḥ kopāt taptakāñcanakuṇḍalaḥ#His eyes were red with rage and his earrings were made out of molten gold.$rākṣasendro bhidudrāva patagendram amarṣaṇaḥ#Intolerant, the Indra among the rakshasas then rushed towards the Indra among the birds.$sa samprahāras tumulas tayos tasmin mahāvane#In that great forest, they tumultuously struck each other.$babhūva vātoddhatayor meghayor gagane yathā#It was as if two clouds in the sky had been stirred by the wind.$tad babhūvādbhutaṃ yuddhaṃ gṛdhrarākṣasayos tadā#There was an extraordinary clash between the eagle and the rakshasa.$sapakṣayor mālyavator mahāparvatayor iva#They were like giant Malyavan mountains, with wings.$

pramāṇeṣu tadāpannā sarveṣur bhamarūpatā vivekāgrahaṇaṃ bhrāntiriti cennaitadīdṛśam suṣupte pi bhramāpatteḥ sarvabhedāparigrahāt bhūdāgrahe gṛhīte ca yadi syād bhramarūpatā dūrāt sāmānyamātrasya darśanaṃ syāt bhramastadā yathārthadarśanatve ca bādhako pi na yujyate ajñātabhedagrahaṇairna bādhakamatirbhavet$In the case of all kinds of arrows, their shapes are exactly as they are found in the case of all kinds of means of valid knowledge; and it is for this reason that they have been described as of the nature of illusory perception. It might be argued that the non-apprehension of difference is wrong cognition; but this would not be right; as it is only when the thing has been duly distinguished from other things that it comes to be spoken of as illusion, non-apprehension. vielheitliehen Gebilde - zumeist als etwas nicht Letztes, nicht wahrhaftWirkliches aufgefaßt werden: Vgl. A. 46,.A (letzter Absatz), sowieY t ni 4 b 8 f. : " Synonyme Bezeichnungen der Erscheinungen (nimittaparyäyäl)) sind ,nimittam', ,pratibimbam', ,pratibhäaal)' . . . und dergleichen" (de la mtshßn ma dan I gzugs brnan dan I mig yor dan I .. . delta bu la sogs pa ni rgyu mtshßn gyi rnam grans yin 11.0 II ; vgl. auch 216 Even in deep sleep illusions take place, for there is no recognition of any kind of difference. 213-244. (apūrṇammanyatā), which makes the limited soul think: apūrṇo 'smi, ‘I am not full [viz., ‘Iam imperfect']' (ibid.). Same definition in PHvr 9 (p. 72). Note that mala often signifies, bysynecdoche, āṇavamala, particularly in Siddhānta.62⁹The term tādātmya is used by Advaitins as a way of rationalizing their inability to describe If, even on the cognition of a thing not included in the category being an aggregate, there were some form of wrong cognition, then it might be regarded as a case of conceptual content; and when this latter has been duly apprehended, it would be a case of conceptual content If mere Universal were perceived from a distance, then it would be an Illusion. As regards the character of being really seen, there can be nothing to preclude such a character; hence it is not right that there should be any annulling of it. As a matter of fact, there could be no cognition annulling the contrary, if there were apprehension of things as distinguished from one another which is not already apprehended.

pramāṇeṣu tadāpannā sarveṣur bhamarūpatā#In the case of all kinds of arrows, their shapes are exactly as they are found in the case of all kinds of means of valid knowledge; and it is for this reason that they have been described as of the nature of illusory perception.$vivekāgrahaṇaṃ bhrāntiriti cennaitadīdṛśam#It might be argued that the non-apprehension of difference is wrong cognition; but this would not be right; as it is only when the thing has been duly distinguished from other things that it comes to be spoken of as illusion, non-apprehension.$suṣupte pi bhramāpatteḥ sarvabhedāparigrahāt#Even in deep sleep illusions take place, for there is no recognition of any kind of difference.$bhūdāgrahe gṛhīte ca yadi syād bhramarūpatā#If, even on the cognition of a thing not included in the category being an aggregate, there were some form of wrong cognition, then it might be regarded as a case of conceptual content; and when this latter has been duly apprehended, it would be a case of conceptual content$dūrāt sāmānyamātrasya darśanaṃ syāt bhramastadā#If mere Universal were perceived from a distance, then it would be an Illusion.$yathārthadarśanatve ca bādhako pi na yujyate#As regards the character of being really seen, there can be nothing to preclude such a character; hence it is not right that there should be any annulling of it.$ajñātabhedagrahaṇairna bādhakamatirbhavet#As a matter of fact, there could be no cognition annulling the contrary, if there were apprehension of things as distinguished from one another which is not already apprehended.$

paṇḍyāśca keralāścaiva colāḥ kulyāstathaiva ca setukā mūṣikāścaiva kṣapaṇā vanavāsikāḥ māharāṣṭrā mahiṣikāḥ kaliṅgaścaiva sarvaśaḥ ābhīrāśca sahaiṣīkā āṭavyā sāravāstathā pulindā vindhyamaulīyā vaidarbhā daṇḍakaiḥ saha paurikā maulikāścaiva śmakā bhogavarddhināḥ koṅkaṇāḥ kantalāścāndhrāḥ kulindāṅgāramāriṣāḥ dākṣiṇāścaiva ye deśā aparāṃstānnibodhata sūryyārakāḥ kalivanā durgālāḥ kuntarauḥ sahaḥ pauleyāśca kirātāśca rūpakāstāpakaiḥ saha tathā karītayaścaiva sarve caiva karandharāḥ nāsikāścaiva ye cānye ye caivāntaranarmadāḥ sahakacchāḥ samāheyāḥ saha sārasvatairapi kacchipāśca surāṣṭrāśca ānartāścarbudaiḥ saha$There were Panchalas, Keralas, Cholas and Kulyas. There were those who built a bridge, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a Maharāṣṭra, Mahiṣika, And everywhere in Kaliṅga, There were also those of abhira, sahashika, atativya and sarava. The Pulīṇḍas, Vindhyamūlīyas, Vaidarbhas and Daṇḍakas. There were pourika, maulika and shamaka trees that extended ones prosperity. for in one ermon~8 he is reported to have spared the life of hisopponent Ajätasattu who had attacked hirn and had been captured Koṅkanas, Kaṇṭalas, Andhras, Kulindas, Aṅgāras, and Mārīṣas. There are other countries to the south. Listen to them. Sūryārakas, Kalivanas, Durgālas, Kuntaras and Saha. There were Pouleyyas, Kiratas, Rupakas and Tapakas. There were also karatayas and all the karandaras. There are other rivers that flow through the mouths of the Narmada. The guards, together with the Sarasvatas, must be assembled. The Kachchapas, the Surashtras, the Anarthas and the Charbudas were on your side.

paṇḍyāśca keralāścaiva colāḥ kulyāstathaiva ca#There were Panchalas, Keralas, Cholas and Kulyas.$setukā mūṣikāścaiva kṣapaṇā vanavāsikāḥ#There were those who built a bridge, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a dam, those who built a$māharāṣṭrā mahiṣikāḥ kaliṅgaścaiva sarvaśaḥ#Maharāṣṭra, Mahiṣika, And everywhere in Kaliṅga,$ābhīrāśca sahaiṣīkā āṭavyā sāravāstathā#There were also those of abhira, sahashika, atativya and sarava.$pulindā vindhyamaulīyā vaidarbhā daṇḍakaiḥ saha#The Pulīṇḍas, Vindhyamūlīyas, Vaidarbhas and Daṇḍakas.$paurikā maulikāścaiva śmakā bhogavarddhināḥ#There were pourika, maulika and shamaka trees that extended ones prosperity.$koṅkaṇāḥ kantalāścāndhrāḥ kulindāṅgāramāriṣāḥ#Koṅkanas, Kaṇṭalas, Andhras, Kulindas, Aṅgāras, and Mārīṣas.$dākṣiṇāścaiva ye deśā aparāṃstānnibodhata#There are other countries to the south. Listen to them.$sūryyārakāḥ kalivanā durgālāḥ kuntarauḥ sahaḥ#Sūryārakas, Kalivanas, Durgālas, Kuntaras and Saha.$pauleyāśca kirātāśca rūpakāstāpakaiḥ saha#There were Pouleyyas, Kiratas, Rupakas and Tapakas.$tathā karītayaścaiva sarve caiva karandharāḥ#There were also karatayas and all the karandaras.$nāsikāścaiva ye cānye ye caivāntaranarmadāḥ#There are other rivers that flow through the mouths of the Narmada.$sahakacchāḥ samāheyāḥ saha sārasvatairapi#The guards, together with the Sarasvatas, must be assembled.$kacchipāśca surāṣṭrāśca ānartāścarbudaiḥ saha#The Kachchapas, the Surashtras, the Anarthas and the Charbudas were on your side.$

gṛhaṃ gaccheti maudgalyo viṣṇunoktas tato yayau āśrame svasya sarvarddhiṃ dṛṣṭvā ṛṣir abhāṣata aho dānaprabhāvo yam aho viṣṇor anusmṛtiḥ aho gaṅgāprabhāvaś ca kair vicāryo mahān ayam maudgalyo bhāryayā sārdhaṃ putraiḥ pautraiś ca bandhubhiḥ pitṛbhyāṃ bubhuje bhogān bhuktiṃ muktim avāpa ca tataḥ prabhṛti tat tīrthaṃ maudgalyaṃ vaiṣṇavaṃ tathā tatra snānaṃ ca dānaṃ ca bhuktimuktiphalapradam tatra śrutiḥ smṛtir vāpi tīrthasya syāt kathaṃcana tasya viṣṇur bhavet prītaḥ pāpair muktaḥ sukhī bhavet ekādaśa sahasrāṇi tīrthānāṃ tīrayor dvayoḥ sarvārthadāyināṃ tatra snānadānajapādibhiḥ lakṣmītīrtham iti khyātaṃ sākṣāl lakṣmīvivardhanam$379377 Go home. Having been thus addressed by Vishnu, Moudgalya went away. The rishi saw all the riches in his own hermitage and spoke to him. Wonderful is the efficacy of charity. Wonderful is the remembrance of Viṣṇu. The power of the Ganga is great. By whom can this great one be thought of? O lord of the earth! Through your own favours, you have been born in a noble lineage and are supreme among all virtuous ones. affirmation of the 'Great Lord that is the Self of each person' (svātmamah-eśvara), reduces all the other modes of valid knowing (including revealed ., A~\a 183,7ff (Co. 222; T VIII: 458b1911; eine Entsprechung für bhütakoti kann ich in T Nr.224 nicht erkennen; wohl aber findet sich eine solche A~\a 123,19 = T VIII: 448b26); 184,311(Co. 224; TVIII: 458cll1 u. 131); 185,3fl, 101, 15, 18 u. 27ff (TVIII: 458c15, 19f, 23, 27 u. 29); 186,3ff(TVIII: 459a41), ete.; Vetter, a. a. O. [So Anm. 41], 506. Vgl. auch DBhS VII.L u. VI.~.(52,1411: der Maudgalya left with his wife, sons, grandsons and relatives. He enjoyed pleasures, enjoyment and emancipation with his parents. Since then, that tirtha has been known by the names of Moudgalya and Vaishnava. Bathing and giving gifts at that place would yield enjoyment and emancipation. It is possible that the tirtha has been heard of there, or perhaps there is a recollection about it. Viṣṇu would be pleased with him, and he, being free from sins, would be happy. On both banks, there are eleven thousand tirthas. They are the ones who grant all the objects of desire. Bathing, donations, meditation and other rites performed there ensure welfare. It is known as Lakṣmītīrtha and actually increases wealth.

gṛhaṃ gaccheti maudgalyo viṣṇunoktas tato yayau#Go home. Having been thus addressed by Vishnu, Moudgalya went away.$āśrame svasya sarvarddhiṃ dṛṣṭvā ṛṣir abhāṣata#The rishi saw all the riches in his own hermitage and spoke to him.$aho dānaprabhāvo yam aho viṣṇor anusmṛtiḥ#Wonderful is the efficacy of charity. Wonderful is the remembrance of Viṣṇu.$aho gaṅgāprabhāvaś ca kair vicāryo mahān ayam#The power of the Ganga is great. By whom can this great one be thought of? O lord of the earth! Through your own favours, you have been born in a noble lineage and are supreme among all virtuous ones.$maudgalyo bhāryayā sārdhaṃ putraiḥ pautraiś ca bandhubhiḥ#Maudgalya left with his wife, sons, grandsons and relatives.$pitṛbhyāṃ bubhuje bhogān bhuktiṃ muktim avāpa ca#He enjoyed pleasures, enjoyment and emancipation with his parents.$tataḥ prabhṛti tat tīrthaṃ maudgalyaṃ vaiṣṇavaṃ tathā#Since then, that tirtha has been known by the names of Moudgalya and Vaishnava.$tatra snānaṃ ca dānaṃ ca bhuktimuktiphalapradam#Bathing and giving gifts at that place would yield enjoyment and emancipation.$tatra śrutiḥ smṛtir vāpi tīrthasya syāt kathaṃcana#It is possible that the tirtha has been heard of there, or perhaps there is a recollection about it.$tasya viṣṇur bhavet prītaḥ pāpair muktaḥ sukhī bhavet#Viṣṇu would be pleased with him, and he, being free from sins, would be happy.$ekādaśa sahasrāṇi tīrthānāṃ tīrayor dvayoḥ#On both banks, there are eleven thousand tirthas.$sarvārthadāyināṃ tatra snānadānajapādibhiḥ#They are the ones who grant all the objects of desire. Bathing, donations, meditation and other rites performed there ensure welfare.$lakṣmītīrtham iti khyātaṃ sākṣāl lakṣmīvivardhanam#It is known as Lakṣmītīrtha and actually increases wealth.$

sakalāvadhi tajjñeyaṃ śivasya tu makārakaḥ khasvaraḥ khasvarūpasya śivatattvasya vācakaḥ śodhayitvā krameṇaiva pare tattve niyojayet tattvadīkṣā samākhyātā caturbhedavyavasthitā paradīkṣāṃ pravakṣyāmi yathāvadanupūrvaśaḥ vidyārāje tu ye varṇā navasaṃkhyopalakṣitāḥ pṛthagbhedena teṣāṃ tu vinyāsaṃ kathayāmi te navanābhaṃ puraṃ kṛtvā navapadmopalakṣitam navahastaṃ likhedveśma aṣṭaparvādhikaṃ budhaḥ saptabhāgīkṛtaṃ tattu dakṣiṇottarabhājitam caturaśraṃ vibhajyādau matsyaiścaivātra cihnitam koṣṭhakaikonapañcāśat sūtreṇa tu samālikhet madhyame koṣṭhake sūtraṃ dvātriṃśāṅgulasammitam samālikhya mahādevi caturbhāgavibhājite prathame karṇikāṃ kuryāt kesarāṇi dvitīyake$It should be known to extend upto the sakala. The letter m refers to Śiva. The letter kha conveys the essence of Śiva which is of the form of ākāśa. After having purified it, it should be united with the supreme principle in a sequential order. Tattvadīkṣā is said to be divided into four kinds. I shall describe the supreme initiation duly and in the proper order. The number of syllables, Which is indicated by the number nine, Included in the vidyārāja, Is the same as that of the preceding syllable. iti ca tasminviṣaye siddhasādhanatvādayuktamiti |"a](P2 f. 84"")thopasaṃhāraḥ"bhaṭṭarāmakaṇṭhaviracitāyāṃ kiraṇavṛttauevaṃ jñānādikaṃ sarvaṃ tacchuktasya prakāśayet |anyathā sthitibhaṅgaḥ syātsthitiścoktā śivāgame || 13 ||tadabhāve na kiñcitsyāttenāyaṃ niyamaḥ sthitaḥ |13 ab. ] perhaps omitted by Try I will now tell you about the different kinds of assignment. Build a city with nine central points And adorned with nine lotuses. A wise man should draw a chamber of nine cubits with eight arches more. When divided into seven parts, it is again divided into southern and northern parts. First one should divide it into four parts, Marked with fish. One should draw the diagram of forty-nine chambers By means of a thread. In the middle chamber there should be a thread measuring thirty-two fingers in length. O great goddess, it should be divided into four parts. In the first one should be made a pericarp and filaments in the second.

sakalāvadhi tajjñeyaṃ śivasya tu makārakaḥ#It should be known to extend upto the sakala. The letter m refers to Śiva.$khasvaraḥ khasvarūpasya śivatattvasya vācakaḥ#The letter kha conveys the essence of Śiva which is of the form of ākāśa.$śodhayitvā krameṇaiva pare tattve niyojayet#After having purified it, it should be united with the supreme principle in a sequential order.$tattvadīkṣā samākhyātā caturbhedavyavasthitā#Tattvadīkṣā is said to be divided into four kinds.$paradīkṣāṃ pravakṣyāmi yathāvadanupūrvaśaḥ#I shall describe the supreme initiation duly and in the proper order.$vidyārāje tu ye varṇā navasaṃkhyopalakṣitāḥ#The number of syllables, Which is indicated by the number nine, Included in the vidyārāja, Is the same as that of the preceding syllable.$pṛthagbhedena teṣāṃ tu vinyāsaṃ kathayāmi te#I will now tell you about the different kinds of assignment.$navanābhaṃ puraṃ kṛtvā navapadmopalakṣitam#Build a city with nine central points And adorned with nine lotuses.$navahastaṃ likhedveśma aṣṭaparvādhikaṃ budhaḥ#A wise man should draw a chamber of nine cubits with eight arches more.$saptabhāgīkṛtaṃ tattu dakṣiṇottarabhājitam#When divided into seven parts, it is again divided into southern and northern parts.$caturaśraṃ vibhajyādau matsyaiścaivātra cihnitam#First one should divide it into four parts, Marked with fish.$koṣṭhakaikonapañcāśat sūtreṇa tu samālikhet#One should draw the diagram of forty-nine chambers By means of a thread.$madhyame koṣṭhake sūtraṃ dvātriṃśāṅgulasammitam#In the middle chamber there should be a thread measuring thirty-two fingers in length.$samālikhya mahādevi caturbhāgavibhājite#O great goddess, it should be divided into four parts.$prathame karṇikāṃ kuryāt kesarāṇi dvitīyake#In the first one should be made a pericarp and filaments in the second.$

māraṇaṃ vādikhaṇḍe vā tathā jñeyaṃ rasāyane evaṃ mṛto rasavaraḥ paramāmūtaḥ syāt tatsevakāḥ satatam asya dṛḍhaṃ tu teṣām dehaṃ karoti sahasā surasundarīṇāṃ krīḍākṣamaṃ paramasundaram eva nityam dharmajñaiḥ śivavatsalair nirjarair bhūpair mahāsādhakaiḥ samyagdivyarasāyanena satataṃ kalpāntasīmāvadhi rakṣyaṃ gātram anantapuṇyanicaye muktiś ca yasmād bhavet tad vakṣye paramādbhutaṃ sukhakaraṃ sāmrājyadaṃ dhīmatām abhrakaṃ bhakṣayed ādau māritaṃ cāmṛtīkṛtam māsaikaṃ niṣkaniṣkaṃ vai kṣetrīkaraṇahetave yasmād abhraṃ rasakṣetraṃ tataḥ kuryād rasāyanam akṣetrīkaraṇe sūto hy amṛto viṣatāṃ vrajet$It is also known to be fatal if administered as a Rasayana measure or as an Avadhi-Kshana measure. c:$: 1:f � >g tU'ifl't YO242�ili mlf1', iJEItt 1:. mo 0c0 When he is dead, the best of rasas will be supremely immortal and his attendants will always be firm in their devotion to him. It makes the bodies of the heavenly beauties all of a sudden, capable of sporting with them, extremely beautiful and everlasting. There were kings who knew about dharma, were devoted to Shiva, did not suffer from old age and were great aspirants. Till the end of the kalpa, they always resided there, with divine medicines. AS 27, 1 4f (ASo 26,22t), to be emended in accordance with AS! (P li 77b4) and A S c 6 7 1 a 1 7f: yii�avidyii yii ca tmJii yac copiidiinam ity ayam (kleSa)samkleSasamgraha/:z (cf. KRITZER 1 999: 5 3 ;leSao is in fact missing in the ms . , but the following two sentences, missing in ASo, are there).!1069 I shall describe to you that which is most wonderful, which causes happiness, which gives sovereignty to the wise, and from which salvation would be had by protecting ones body for the accumulation of unending religious merit. Footnotes And References: []: PañcāmṛtaA collection of five sweet things used in wors One should eat the cloud at first and also that which has been killed after making it into ambrosia. One niṣka for a month would be the niṣka for the sake of kṣatriyaṇa. Since the cloud is the field of juice, it should be used as the Rasayana. may in certain instances (e.g. 3:9c, 4:23a, 4:24-5) have been influenced In the Akṣitrīkaraṇa rite, the Amṛta Sūta may turn into poison.

māraṇaṃ vādikhaṇḍe vā tathā jñeyaṃ rasāyane#It is also known to be fatal if administered as a Rasayana measure or as an Avadhi-Kshana measure.$evaṃ mṛto rasavaraḥ paramāmūtaḥ syāt tatsevakāḥ satatam asya dṛḍhaṃ tu teṣām#When he is dead, the best of rasas will be supremely immortal and his attendants will always be firm in their devotion to him.$dehaṃ karoti sahasā surasundarīṇāṃ krīḍākṣamaṃ paramasundaram eva nityam#It makes the bodies of the heavenly beauties all of a sudden, capable of sporting with them, extremely beautiful and everlasting.$dharmajñaiḥ śivavatsalair nirjarair bhūpair mahāsādhakaiḥ samyagdivyarasāyanena satataṃ kalpāntasīmāvadhi#There were kings who knew about dharma, were devoted to Shiva, did not suffer from old age and were great aspirants. Till the end of the kalpa, they always resided there, with divine medicines.$rakṣyaṃ gātram anantapuṇyanicaye muktiś ca yasmād bhavet tad vakṣye paramādbhutaṃ sukhakaraṃ sāmrājyadaṃ dhīmatām#I shall describe to you that which is most wonderful, which causes happiness, which gives sovereignty to the wise, and from which salvation would be had by protecting ones body for the accumulation of unending religious merit. Footnotes And References: []: PañcāmṛtaA collection of five sweet things used in wors$abhrakaṃ bhakṣayed ādau māritaṃ cāmṛtīkṛtam#One should eat the cloud at first and also that which has been killed after making it into ambrosia.$māsaikaṃ niṣkaniṣkaṃ vai kṣetrīkaraṇahetave#One niṣka for a month would be the niṣka for the sake of kṣatriyaṇa.$yasmād abhraṃ rasakṣetraṃ tataḥ kuryād rasāyanam#Since the cloud is the field of juice, it should be used as the Rasayana.$akṣetrīkaraṇe sūto hy amṛto viṣatāṃ vrajet#In the Akṣitrīkaraṇa rite, the Amṛta Sūta may turn into poison.$

rūpe sthito guruḥ sopi bhogamokṣādibhedabhāk samayyādicatuṣkasya samāsavyāsayogataḥ kramākramādibhirbhedaiḥ śaktipātasya citratā kramikaḥ śaktipātaśca siddhānte vāmake tataḥ dakṣe mate kule kaule ṣaḍardhe hṛdaye tataḥ ullaṅghanavaśādvāpi jhaṭityakramameva vā uktaṃ śrībhairavakule pañcadīkṣāsusaṃskṛtaḥ gururullaṅghitādhaḥsthasrotā vai trikaśāstragaḥ jñānācārādibhedena hyuttarādharatā vibhuḥ śāstreṣvadīdṛśacchrīmatsarvācārahṛdādiṣu vāmamārgābhiṣiktastu daiśikaḥ paratattvavit tathāpi bhairave tantre punaḥ saṃskāramarhati$The preceptor remains in the form and enjoys the different pleasures and salvation. The compounded and the uncompounded of the tetrad beginning with the conventional is justified on the ground of its being a copulative or an extensive one. There is variation in the descent of the force due to different degrees such as gradation, stability and the like. b-a In the Vāmaka system of philosophy, the descent of the force of consciousness is gradual. Dakṣa, Kula and Kaulam [Kaulam? ] have one and a half parts in the heart. ·'l'illO) ältesten mir bekannten Erklärung, sc. der des fünften Kapitels desSa~pdhinirmocanasütram&: "[Diese Perzeption] heißt auch ,Anklammerungsperzeption' (älayavijfiltnam), weil sie sich an diesen Leib [hier]anklammert (äliyate, älayana-b) , <c[d. h.J sich [mit ihm] so verbindetd,daß sie sein Schicksal teilt (ekayogak{Jemarthena)c> ." Nach dieser Erklärung wäre der Terminus älayavijnanam weitgehend synonym mitdem (vor allem im Satp.dhinirmocanasütrame) ebenfalls für die unter·gründige Perzeption verwendeten Ausdruck adänavijMnam ("Aneignungsperzeption"); vgl. auch Y 26, 18: "Synonyme für ,Samen'(bijaparyäyäl}t) sind . . . älayal},, upädänam, ...". In der Tat ist die Alternatively, it may be due to jumping or swiftly or sequentially. In the Bhairava Kula Sāstra it has been observed that initiation of five kinds is meant for those who have been sanctified. The teacher is one who has crossed the lower channels and conversant with the Trikaśāstra. Difference Between Consciousness and Reality Apparent... On account of difference in knowledge and conduct, etc., the Lord is superior and inferior. In the śāstras like Sarvācāra and Hṛdaya, etc., it is said that this kind of knowledge is to be acquired by means of all kinds of scriptural treatises such as Śrīmad-Bhāgavatam, etc. ; in the āgama texts like Rāmāyaṇa, etc., it is A person who has been consecrated by following the left path will be a guide Who understands the supreme truth. Still, he deserves re-initiation in the Bhairava tantras.

rūpe sthito guruḥ sopi bhogamokṣādibhedabhāk#The preceptor remains in the form and enjoys the different pleasures and salvation.$samayyādicatuṣkasya samāsavyāsayogataḥ#The compounded and the uncompounded of the tetrad beginning with the conventional is justified on the ground of its being a copulative or an extensive one.$kramākramādibhirbhedaiḥ śaktipātasya citratā#There is variation in the descent of the force due to different degrees such as gradation, stability and the like.$kramikaḥ śaktipātaśca siddhānte vāmake tataḥ#b-a In the Vāmaka system of philosophy, the descent of the force of consciousness is gradual.$dakṣe mate kule kaule ṣaḍardhe hṛdaye tataḥ#Dakṣa, Kula and Kaulam [Kaulam? ] have one and a half parts in the heart.$ullaṅghanavaśādvāpi jhaṭityakramameva vā#Alternatively, it may be due to jumping or swiftly or sequentially.$uktaṃ śrībhairavakule pañcadīkṣāsusaṃskṛtaḥ#In the Bhairava Kula Sāstra it has been observed that initiation of five kinds is meant for those who have been sanctified.$gururullaṅghitādhaḥsthasrotā vai trikaśāstragaḥ#The teacher is one who has crossed the lower channels and conversant with the Trikaśāstra.$jñānācārādibhedena hyuttarādharatā vibhuḥ#Difference Between Consciousness and Reality Apparent... On account of difference in knowledge and conduct, etc., the Lord is superior and inferior.$śāstreṣvadīdṛśacchrīmatsarvācārahṛdādiṣu#In the śāstras like Sarvācāra and Hṛdaya, etc., it is said that this kind of knowledge is to be acquired by means of all kinds of scriptural treatises such as Śrīmad-Bhāgavatam, etc. ; in the āgama texts like Rāmāyaṇa, etc., it is$vāmamārgābhiṣiktastu daiśikaḥ paratattvavit#A person who has been consecrated by following the left path will be a guide Who understands the supreme truth.$tathāpi bhairave tantre punaḥ saṃskāramarhati#Still, he deserves re-initiation in the Bhairava tantras.$

vilokyatāmaho lokā rasamāhātmyamadbhutam kapardakāmbulohāni yasmin kṣipte galanti hi pāradaṃ tattṛtīyāṃśaṃ gandhaṃ dattvā tu mardayet daśāṃśanavasāreṇa yutaṃ conmattavāriṇā khalve saṃmardya tatsarvaṃ kācakūpyāṃ niveśayet gurūktasampradāyena vālukāyantramadhyagam pacet ṣoḍaśayāmāṃśca mandamadhyahaṭhāgninā pakvaḥ suśītalo grāhyo haragaurīraso bhavet sūtaṃ gandhaṃ samaṃ kṛtvā sarpākṣīrasamarditam pūrvavatpācitaṃ tvanye haragaurīrasaṃ viduḥ pāradāddviguṇaṃ gandhaṃ dattvā kārpāsikādravaiḥ pūrvavatpācito hyeṣa kāmadevarasaḥ smṛtaḥ$O people! Behold the extraordinary greatness of this juice. [] Kapardaka, jala and metals dissolve when poured into the decoction of kapardaka. One third of that powder should be mixed with perfume and used for scrubbing. The decoction thus prepared should be taken down from the oven with a Prastha measure of clarified butter, each preceding one being weighing a tenth part of the original compound. It should then be mixed with a decoction of the nine officinal kinds of Sariva and boiled with a Prastha measure of cows urine. All of them should be crushed in a pit and placed in a wicker-work instrument made of glass. After having made the instruction as given by the preceptor, it should be carried in the midst of a trough of sand. The decoction thus prepared should be boiled over a gentle, middling or incalculable fire for sixteen hours in succession. The decoction thus prepared should be taken as soon as it would assume a glossy or cooling sensation. The juice of sarpa and kshiri should be mixed with equal parts of fragrant substance and dried in shade. Others, however, have explained the term as standing for the preparation of Haragura-rasa prepared by boiling it in the aforesaid manner. Double the quantity of the fragrance of mercury mixed with the fluids of cotton wool should be used for sprinkling over the ulcer. The expressed juice of the Kāmadeva should be duly cooked in the aforesaid manner and given to the patient as an after-throw.

vilokyatāmaho lokā rasamāhātmyamadbhutam#O people! Behold the extraordinary greatness of this juice.$kapardakāmbulohāni yasmin kṣipte galanti hi#[] Kapardaka, jala and metals dissolve when poured into the decoction of kapardaka.$pāradaṃ tattṛtīyāṃśaṃ gandhaṃ dattvā tu mardayet#One third of that powder should be mixed with perfume and used for scrubbing.$daśāṃśanavasāreṇa yutaṃ conmattavāriṇā#The decoction thus prepared should be taken down from the oven with a Prastha measure of clarified butter, each preceding one being weighing a tenth part of the original compound. It should then be mixed with a decoction of the nine officinal kinds of Sariva and boiled with a Prastha measure of cows urine.$khalve saṃmardya tatsarvaṃ kācakūpyāṃ niveśayet#All of them should be crushed in a pit and placed in a wicker-work instrument made of glass.$gurūktasampradāyena vālukāyantramadhyagam#After having made the instruction as given by the preceptor, it should be carried in the midst of a trough of sand.$pacet ṣoḍaśayāmāṃśca mandamadhyahaṭhāgninā#The decoction thus prepared should be boiled over a gentle, middling or incalculable fire for sixteen hours in succession.$pakvaḥ suśītalo grāhyo haragaurīraso bhavet#The decoction thus prepared should be taken as soon as it would assume a glossy or cooling sensation.$sūtaṃ gandhaṃ samaṃ kṛtvā sarpākṣīrasamarditam#The juice of sarpa and kshiri should be mixed with equal parts of fragrant substance and dried in shade.$pūrvavatpācitaṃ tvanye haragaurīrasaṃ viduḥ#Others, however, have explained the term as standing for the preparation of Haragura-rasa prepared by boiling it in the aforesaid manner.$pāradāddviguṇaṃ gandhaṃ dattvā kārpāsikādravaiḥ#Double the quantity of the fragrance of mercury mixed with the fluids of cotton wool should be used for sprinkling over the ulcer.$pūrvavatpācito hyeṣa kāmadevarasaḥ smṛtaḥ#The expressed juice of the Kāmadeva should be duly cooked in the aforesaid manner and given to the patient as an after-throw.$

dvayoḥ paṅktyośca madhyasthāstānuvāca surāsurān tūṣṇīṃ bhavantu sarve pi kramaśo dīyate mayā tadvākyamurarīcakruste sarve samavāyinaḥ sā tu saṃmohitāśleṣalokā dātuṃ pracakrame kvaṇatkanakadarvīkā kvaṇanmaṅgalakaṅkaṇā kamanīyavibhūṣāḍhyā kalā sā paramā babhau vāme vāme karāṃbhoje sudhākalaśamujjvalam sudhāṃ tāṃ devatāpaṅktau pūrvaṃ darvyā tadādiśat diśantī kramaśāstatra candrabhāskarasūcitam darvīkareṇa ciccheda saiṃhikeyaṃ tu madhyagam pītāmṛtaśiromātraṃ tasya vyoma jagāma ca taṃ dṛṣṭvāpyasurāstatra tūṣṇīmāsanvimohitāḥ evaṃ krameṇa tatsarvaṃ vibudhebhyo vitīrya sā asurāṇāṃ puraḥ pātraṃ sānināya tirodadhe riktapātraṃ tu taṃ dṛṣṭvā sarve daiteyadānavāḥ$5. But if the Jñānaprasthāna is the work of Kātyāyanīputra, how can theSarvāstivādins consider this treatise as the word of the Buddha?The Vibhāṣā answers this question: 39"Question: Who has composed this treatise, that is, the Jñanaprasthāna?"Answer: The Buddha Bhagavat. For the nature of the dharmas to be knownis very profound and very subtle: apart from the omniscient Buddha Bhagavat,who would be able to understand them and to teach them?"[Question]: If this is the case, who in this treatise, asks the questions, andwho answers?"[Answer]: There are many opinions on this: 1. the Sthavira Śāriputra asksPoussin 19 He spoke to the gods and the asuras who were stationed between those two sets of two. All of you remain silent. I will give it to you one after another. All those who were assembled in the assembly agreed to his words. But she, having bewildered the people by her embraces, proceeded to give them in charity. There was the sound of golden ladles and the tinkling of auspicious bracelets. That supreme of arts shone forth, adorned with lovely ornaments. In the left and right lotus there is a brilliant pitcher of nectar. Then, in a row of gods, he first directed the ladle to contain the ambrosia. In due course, the directions are illuminated by the moon and the sun. This Syamkhikā cut off his waist with a ladle. He drank the amrita and ascended into the sky, with a head that was as large as his own. On seeing him, the asuras were confused and silent. In this way, in due course, she divided everything up among the gods. In front of the demons, he brought the alms bowl and disappeared. On seeing that the vessel was empty, all the daityas and danavas were distressed.

dvayoḥ paṅktyośca madhyasthāstānuvāca surāsurān#He spoke to the gods and the asuras who were stationed between those two sets of two.$tūṣṇīṃ bhavantu sarve pi kramaśo dīyate mayā#All of you remain silent. I will give it to you one after another.$tadvākyamurarīcakruste sarve samavāyinaḥ#All those who were assembled in the assembly agreed to his words.$sā tu saṃmohitāśleṣalokā dātuṃ pracakrame#But she, having bewildered the people by her embraces, proceeded to give them in charity.$kvaṇatkanakadarvīkā kvaṇanmaṅgalakaṅkaṇā#There was the sound of golden ladles and the tinkling of auspicious bracelets.$kamanīyavibhūṣāḍhyā kalā sā paramā babhau#That supreme of arts shone forth, adorned with lovely ornaments.$vāme vāme karāṃbhoje sudhākalaśamujjvalam#In the left and right lotus there is a brilliant pitcher of nectar.$sudhāṃ tāṃ devatāpaṅktau pūrvaṃ darvyā tadādiśat#Then, in a row of gods, he first directed the ladle to contain the ambrosia.$diśantī kramaśāstatra candrabhāskarasūcitam#In due course, the directions are illuminated by the moon and the sun.$darvīkareṇa ciccheda saiṃhikeyaṃ tu madhyagam#This Syamkhikā cut off his waist with a ladle.$pītāmṛtaśiromātraṃ tasya vyoma jagāma ca#He drank the amrita and ascended into the sky, with a head that was as large as his own.$taṃ dṛṣṭvāpyasurāstatra tūṣṇīmāsanvimohitāḥ#On seeing him, the asuras were confused and silent.$evaṃ krameṇa tatsarvaṃ vibudhebhyo vitīrya sā#In this way, in due course, she divided everything up among the gods.$asurāṇāṃ puraḥ pātraṃ sānināya tirodadhe#In front of the demons, he brought the alms bowl and disappeared.$riktapātraṃ tu taṃ dṛṣṭvā sarve daiteyadānavāḥ#On seeing that the vessel was empty, all the daityas and danavas were distressed.$

mūkamūṣāgataṃ dhāmyaṃ guṭikāṃ tāṃ samuddharet svāṃgaśītaṃ samāhṛtya mūṣāyāṃ prakaṭaṃ dhamet vāratrayaṃ kṣipettasmin vaṭikāṃ vedhanānmukham mukhaṃ tasya bhavettīvraṃ śuddhaṃ baṃgaṃ dravatyalam yadā na grasate tasmādvaṭī deyā punaḥ punaḥ jīrṇe śataguṇe vaṅge tataratāmrasya dāpayet drutasya śatabhāgena tattāraṃ jāyate śubham nāgamukhakaraṇam gaṃdhakaṃ dhūmasāraṃ ca phaṭkarī ṭaṃkaṇaṃ samam eraṇḍabījamajjāpi sarveṣāṃ dviguṇā bhavet bhūnāgāḥ sarvatulyāḥ syuḥ sarvamekatra mardayet caṇamātrā vaṭīḥ kāryā khyāteyaṃ vaḍavāmukhā$Proof from ScriptureD. The Form of the Intermediate ExistenceE. The Characteristics of IntermediateExistence Up to this point, the structureot the argument of thistext coincides with The compound thus prepared is called Gutika and should be taken out of the stomach in the manner of a Bhavana saturation. After having collected the cooling ingredients of ones own body, one should blow them into the open at the time of the crucible. Three times a Vaṭikā should be inserted into it from the opening through which the piercing of the mouth would take place. The mouth of such a person would be strong, pure and oozing with the fluid accumulated in the limbs. jnapti is used in its basic meaning of an action noun, as is clearly the case in these When it is not swallowed, the pot should be given over and over again. is itself a random delimitation of space, in itself infinite and without parts. Usage normally When the compound is digested, a quantity of copper weighing a hundred times as much as the preceding one should be added to it. If one hundredth of the speed is given, That will make for an auspicious tārā. If one hundredth of the speed is given, That will make for an auspicious tārā. the elephants head, The drugs known as Gandhaka, Dhumasara, Phatkari and Tankana taken in equal parts should be pounded together and made into pills with the admixture of clarified butter. The inner pulp of castor seeds should be double the quantity for all kinds of castor seeds. The earth-elephants would be of all sizes. One may destroy all of them in one place. It is said that a vat of the size of a grass mat should be prepared with its face downwards.

mūkamūṣāgataṃ dhāmyaṃ guṭikāṃ tāṃ samuddharet#The compound thus prepared is called Gutika and should be taken out of the stomach in the manner of a Bhavana saturation.$svāṃgaśītaṃ samāhṛtya mūṣāyāṃ prakaṭaṃ dhamet#After having collected the cooling ingredients of ones own body, one should blow them into the open at the time of the crucible.$vāratrayaṃ kṣipettasmin vaṭikāṃ vedhanānmukham#Three times a Vaṭikā should be inserted into it from the opening through which the piercing of the mouth would take place.$mukhaṃ tasya bhavettīvraṃ śuddhaṃ baṃgaṃ dravatyalam#The mouth of such a person would be strong, pure and oozing with the fluid accumulated in the limbs.$yadā na grasate tasmādvaṭī deyā punaḥ punaḥ#When it is not swallowed, the pot should be given over and over again.$jīrṇe śataguṇe vaṅge tataratāmrasya dāpayet#When the compound is digested, a quantity of copper weighing a hundred times as much as the preceding one should be added to it.$drutasya śatabhāgena tattāraṃ jāyate śubham#If one hundredth of the speed is given, That will make for an auspicious tārā. If one hundredth of the speed is given, That will make for an auspicious tārā.$nāgamukhakaraṇam#the elephants head,$gaṃdhakaṃ dhūmasāraṃ ca phaṭkarī ṭaṃkaṇaṃ samam#The drugs known as Gandhaka, Dhumasara, Phatkari and Tankana taken in equal parts should be pounded together and made into pills with the admixture of clarified butter.$eraṇḍabījamajjāpi sarveṣāṃ dviguṇā bhavet#The inner pulp of castor seeds should be double the quantity for all kinds of castor seeds.$bhūnāgāḥ sarvatulyāḥ syuḥ sarvamekatra mardayet#The earth-elephants would be of all sizes. One may destroy all of them in one place.$caṇamātrā vaṭīḥ kāryā khyāteyaṃ vaḍavāmukhā#It is said that a vat of the size of a grass mat should be prepared with its face downwards.$

corakaḥ śaṅkitaś caṇḍo duṣpattraḥ kṣemako ripuḥ rocako madhurastikaḥ kaṭuḥ pāke kaṭur laghuḥ tīkṣṇo hṛdyo himo hanti kuṣṭhakaṇḍūkaphānilān rakṣośrīsvedamedosrajvaragandhaviṣavraṇān tālīśam uktaṃ pattrāḍhyaṃ dhātrīpattraṃ ca tatsmṛtam tālīśaṃ laghu tīkṣṇoṣṇaṃ śvāsakāsakaphānilān nihanty arucigulmāmavahnimāndyakṣayāmayān kaṅkolaṃ kolaṃ proktaṃ cātha kośaphalaṃ smṛtam kaṅkolaṃ laghu tīkṣṇoṣṇaṃ tiktaṃ hṛdyaṃ rucipradam āsyadaurgandhyahṛdrogakaphavātāmayāndhyahṛt$Crowwho is suspected to be a thief. Dangerone who is difficult to get at; and enemy means one who is in good health. Teil 1Achtsamkeit: Eine buddhistische Praxis für die Gesellschaft von heuteB. Alan Wallace referE.g. Bodhisattvabhttmiand discussionof thisto The species called the Rocaka is sweet in taste, pungent in digestion, and light of digestion. It subdues the deranged Vayu and Kapha, and proves curative in cutaneous affections, abdominal glands and diseases due to the action of deranged Kapha. Rakshashri, swedana, meda, sra, jwara, gandha, visha and vrana these are the signs and symptoms of vatika poisoning. be a cause at all .114 . 0. As regards *Asvabhava' s commentary ( Upanibandhana: MSgU) on MSg 1.3, 5 9 7 theis more complicated.4.1 . On the one hand, * Asvabhava's explanations appear to support my interpretation ofin terms of causal relatedness; for when explaining the expression "pollutional, he states that it is intended to exclude the purificatory dharmas, 5 9 8 because in viewfact 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 The leaves of the Talaisham tree are called Patra, while those of the Dhatri are called Patram. It subdues the deranged Vayu and Kapha, and proves curative in cases of asthma, cough and asthma. It proves curative in cases of piles, abdominal glands, indigestion, dulness of appetite, cachexia and diseases due to the derangement of the Vayu. Kaṅkola is also called kola and kośaphala is also remembered. The flesh of the Kankola is light, sharp, heat-making in its potency, has a bitter taste, and imparts relish to food. It proves curative in foul smell in the mouth, heart-disease, diseases due to the action of the deranged Kapha and Vayu, and in blindness.

corakaḥ śaṅkitaś caṇḍo duṣpattraḥ kṣemako ripuḥ#Crowwho is suspected to be a thief. Dangerone who is difficult to get at; and enemy means one who is in good health.$rocako madhurastikaḥ kaṭuḥ pāke kaṭur laghuḥ#The species called the Rocaka is sweet in taste, pungent in digestion, and light of digestion.$tīkṣṇo hṛdyo himo hanti kuṣṭhakaṇḍūkaphānilān#It subdues the deranged Vayu and Kapha, and proves curative in cutaneous affections, abdominal glands and diseases due to the action of deranged Kapha.$rakṣośrīsvedamedosrajvaragandhaviṣavraṇān#Rakshashri, swedana, meda, sra, jwara, gandha, visha and vrana these are the signs and symptoms of vatika poisoning.$tālīśam uktaṃ pattrāḍhyaṃ dhātrīpattraṃ ca tatsmṛtam#The leaves of the Talaisham tree are called Patra, while those of the Dhatri are called Patram.$tālīśaṃ laghu tīkṣṇoṣṇaṃ śvāsakāsakaphānilān#It subdues the deranged Vayu and Kapha, and proves curative in cases of asthma, cough and asthma.$nihanty arucigulmāmavahnimāndyakṣayāmayān#It proves curative in cases of piles, abdominal glands, indigestion, dulness of appetite, cachexia and diseases due to the derangement of the Vayu.$kaṅkolaṃ kolaṃ proktaṃ cātha kośaphalaṃ smṛtam#Kaṅkola is also called kola and kośaphala is also remembered.$kaṅkolaṃ laghu tīkṣṇoṣṇaṃ tiktaṃ hṛdyaṃ rucipradam#The flesh of the Kankola is light, sharp, heat-making in its potency, has a bitter taste, and imparts relish to food.$āsyadaurgandhyahṛdrogakaphavātāmayāndhyahṛt#It proves curative in foul smell in the mouth, heart-disease, diseases due to the action of the deranged Kapha and Vayu, and in blindness.$

athavā tat kathaṃ mithyā syāt saṃvādi guror vacaḥ tad viśāmy analaṃ kāmam ity antaḥ pravimṛśya saḥ agnipraveśaṃ vidadhe candrasvāmī kila dvijaḥ anubhūtahimasparśo vahneś ca sa savismayaḥ śāntamāyo nadītīrād utthāyopayayau taṭam tatra sthitaṃ ca dṛṣṭvā taṃ guruṃ natvā ca pādayoḥ pṛcchantaṃ cāgniśaityāntaṃ svam udantam abodhayat tatas taṃ sa guruḥ prāha vatsa śaṅke kṛtas tvayā apacāro tra śītas te kathaṃ jāto gnir anyathā adṛṣṭam etad etasyā vidyāyāḥ sādhane yataḥ etad guror vacaḥ śrutvā candrasvāmī jagāda saḥ nāpacāro mayā kaścid vihito bhagavann iti$Or, how could the word of the Teacher be false, when it is in conformity with the real state of things? Therefore, I will enter the fire as I wish. Having thought this in his mind, he entered the sacrificial enclosure and said, O supreme among those of the Bhrigu lineage! O lord of the bhrigu lineage! If you desire your own welfare, please grant me a means of subsistence so that I can It is said that the brahmana Chandrasvami entered the fire. He felt that the fire was cool to the touch and was astounded. With his maya pacified, he arose from the banks of the river and headed for the shore. On seeing that the preceptor was there, he prostrated himself and touched his feet. And when he questioned her about the coolness of fire, she told him her story. The preceptor told him, O son! I suspected that you acted in this way. How else could the fire have turned cold? Viṣṇu (Parāśaramādhava, p.191).—‘For the twice-born, the Śūdra wife can serve no spiritual purpose; the only purpose she can serve is that of lust and hence she has been permitted only for one who is blinded by lust.’Yājñavalkya (1.57).—‘In the order of ṭhe castes, there are three wives for the Brāhmaṇa, two for the Kṣatriya and for tho Vaiśya; for the Śūdra, there is only the wife of the same caste.’Vaśiṣṭha (1.24-25).—‘In the order of the castes, there are three wives for the Brāhmaṇa, two for the Kṣatriya, one each for the Vaiśya and the Śūdra;—according to some people, the Shíidra girl may also he married, but without mantras.’Pāraśara (1.4. This is not found to be the case with the proving of the said Philosophy; because what has been asserted regarding it is unproven, inadmissible, In fact, in regard to the proving of the said Philosophy, there can be no such thing as an Unseen Force; for instance, On hearing these words of his preceptor, Candramasvāmin said: You are right. Lord, I have done nothing wrong.

athavā tat kathaṃ mithyā syāt saṃvādi guror vacaḥ#Or, how could the word of the Teacher be false, when it is in conformity with the real state of things?$tad viśāmy analaṃ kāmam ity antaḥ pravimṛśya saḥ#Therefore, I will enter the fire as I wish. Having thought this in his mind, he entered the sacrificial enclosure and said, O supreme among those of the Bhrigu lineage! O lord of the bhrigu lineage! If you desire your own welfare, please grant me a means of subsistence so that I can$agnipraveśaṃ vidadhe candrasvāmī kila dvijaḥ#It is said that the brahmana Chandrasvami entered the fire.$anubhūtahimasparśo vahneś ca sa savismayaḥ#He felt that the fire was cool to the touch and was astounded.$śāntamāyo nadītīrād utthāyopayayau taṭam#With his maya pacified, he arose from the banks of the river and headed for the shore.$tatra sthitaṃ ca dṛṣṭvā taṃ guruṃ natvā ca pādayoḥ#On seeing that the preceptor was there, he prostrated himself and touched his feet.$pṛcchantaṃ cāgniśaityāntaṃ svam udantam abodhayat#And when he questioned her about the coolness of fire, she told him her story.$tatas taṃ sa guruḥ prāha vatsa śaṅke kṛtas tvayā#The preceptor told him, O son! I suspected that you acted in this way.$apacāro tra śītas te kathaṃ jāto gnir anyathā#How else could the fire have turned cold?$adṛṣṭam etad etasyā vidyāyāḥ sādhane yataḥ#This is not found to be the case with the proving of the said Philosophy; because what has been asserted regarding it is unproven, inadmissible, In fact, in regard to the proving of the said Philosophy, there can be no such thing as an Unseen Force; for instance,$etad guror vacaḥ śrutvā candrasvāmī jagāda saḥ#On hearing these words of his preceptor, Candramasvāmin said: You are right.$nāpacāro mayā kaścid vihito bhagavann iti#Lord, I have done nothing wrong.$

gāyatkinnaragandharvasurastrīmaṇḍalaṃ kvacit kvacit stabdhapurākīrṇaṃ vahatsuravaraṃ kvacit kvacid ruddhapurāpūraṃ kvacid baddhamahāpuram kvacin māyākṛtapuraṃ kvacid āgāmipattanam kvacid bhramaccandrasaraḥ kvacit stabdhapayassaraḥ kvacit saratsiddhagaṇaṃ kvacid indukṛtodayam kvacit sūryodayamayaṃ kvacid rātritamomayam kvacit sandhyāṃśukapiśaṃ kvacin nīhāradhūsaram kvacid vimānadhavalaṃ kvacid varṣatpayodharam kvacit sthalam ivākāśam eva viśrāntalokapam ūrdhvādhogamanavyagrasurāsuragaṇaṃ kvacit pūrvāparottarāyāmyadiksañcārākulaṃ kvacit api yojanalakṣāṇi kvacid duṣprāpadhūpakam avināśatamaḥpūrṇadṛṣṭavad vyomavat kvacit avināśibṛhattejaḥ kvacid arkānalopamam$In some places groups of Kinnara, Gandharva and celestial women sang. In some places, it was crowded with mobile and immobile objects. In other places, it bore the best of gods. In some places, the cities had been barricaded. In other places, large cities had been built. In some places it was a city created by magic, and in others a city of the future. In one place there was a whirling moon, and in another a stunned stream. In some places groups of Siddhas are remembered and in others the moon has risen. In some places, it is full of the rising of the sun. In other places, it is full of darkness during the night. Somewhere it is tawny at twilight, Somewhere it is grey due to fog. In some places, the sky is like a white mansion. In other places, clouds are showering down. In some places, the sky appears to be like dry land, where the guardians of the world have rested. In some places hosts of gods and demons were eager to go up and down. In some places, it is full of people moving around in the east, west and north. Even for millions of yojanas, In some places it is difficult to find a perfume. . / the SacAcBh, and still less so for the IP.1 Cf. the reference to ' * Manobhiimiviniscaya' (Yid kyi sa rnam par gtan fa bab pa) at YBht P zi 1 99b4 and In some places, it is seen as full of indestructible darkness, like the sky. It is indestructible and a great mass of energy. It is sometimes like the sun and the fire.

gāyatkinnaragandharvasurastrīmaṇḍalaṃ kvacit#In some places groups of Kinnara, Gandharva and celestial women sang.$kvacit stabdhapurākīrṇaṃ vahatsuravaraṃ kvacit#In some places, it was crowded with mobile and immobile objects. In other places, it bore the best of gods.$kvacid ruddhapurāpūraṃ kvacid baddhamahāpuram#In some places, the cities had been barricaded. In other places, large cities had been built.$kvacin māyākṛtapuraṃ kvacid āgāmipattanam#In some places it was a city created by magic, and in others a city of the future.$kvacid bhramaccandrasaraḥ kvacit stabdhapayassaraḥ#In one place there was a whirling moon, and in another a stunned stream.$kvacit saratsiddhagaṇaṃ kvacid indukṛtodayam#In some places groups of Siddhas are remembered and in others the moon has risen.$kvacit sūryodayamayaṃ kvacid rātritamomayam#In some places, it is full of the rising of the sun. In other places, it is full of darkness during the night.$kvacit sandhyāṃśukapiśaṃ kvacin nīhāradhūsaram#Somewhere it is tawny at twilight, Somewhere it is grey due to fog.$kvacid vimānadhavalaṃ kvacid varṣatpayodharam#In some places, the sky is like a white mansion. In other places, clouds are showering down.$kvacit sthalam ivākāśam eva viśrāntalokapam#In some places, the sky appears to be like dry land, where the guardians of the world have rested.$ūrdhvādhogamanavyagrasurāsuragaṇaṃ kvacit#In some places hosts of gods and demons were eager to go up and down.$pūrvāparottarāyāmyadiksañcārākulaṃ kvacit#In some places, it is full of people moving around in the east, west and north.$api yojanalakṣāṇi kvacid duṣprāpadhūpakam#Even for millions of yojanas, In some places it is difficult to find a perfume.$avināśatamaḥpūrṇadṛṣṭavad vyomavat kvacit#In some places, it is seen as full of indestructible darkness, like the sky.$avināśibṛhattejaḥ kvacid arkānalopamam#It is indestructible and a great mass of energy. It is sometimes like the sun and the fire.$

prāptā dīrghānubhavanāt svapnā jāgraddaśām iva piśācādyās tathā hy ete tathābhūtādhibhautikāḥ tiṣṭhanti tuṣṭamanasas svasaṃsāravihāriṇaḥ paśyanti kāścid anyonyaṃ grāmyā grāmeyakān iva svapnaikalokavāstavyā ivaitā bhūtajātayaḥ kāścid bahunaraprāptasvapnanirmāṇalokavat nānyonyam abhipaśyanti nānāsaṃsthānasaṃsthitim sthitā yathaitā jagati piśācādyā kujātayaḥ prāyas tathaitā kumbhāṇḍayakṣapretādayas sthitāḥ yathā yatreha vai nāgā jalaṃ tatraiva tiṣṭhate tathā yatra piśācādyās tamas tatrāvatiṣṭhate madhyāhne pi piśācaś ced ajire tiṣṭhati svayam tat tasyāndhaṃ tamas tatra sannidhānaṃ karoty alam$They are like dreams seen after a long time and seem to be waking, because they have been thought of for a long time. Pishāchas, etc. are so called because they are derived from the root bhūta, Bhūta, with the affix aṇ; i. e., made up of primary and derived material substances. They are satisfied in their minds and find pleasure in this cycle of life. Some of them looked at each other, as village girls do to their own villagers. All these multitudes of beings are as real as the world in a dream. Others again, as in a dream or an incarnation of the world obtained by many men. They do not see each other as dwelling in separate places. . The lower classes of humans, such as the Piśācas and so forth, Are all situated in exactly the same way. Almost all the Kumbhāṇḍas, yakṣas, pretas, and other beings are in that condition. O serpents! Wherever there is water, it remains there. Similarly, darkness subsists only where there are Piśācas and other evil spirits. Even during the middle of the day, if a piśāca stands By himself in the courtyard, Bht-tr: {1} Also in the Saṁdhinirmocanasūtra it has been said: “I(have) declare(d) that vijñāna has an objective support that is Blind darkness is enough to dispose of his presence there.

prāptā dīrghānubhavanāt svapnā jāgraddaśām iva#They are like dreams seen after a long time and seem to be waking, because they have been thought of for a long time.$piśācādyās tathā hy ete tathābhūtādhibhautikāḥ#Pishāchas, etc. are so called because they are derived from the root bhūta, Bhūta, with the affix aṇ; i. e., made up of primary and derived material substances.$tiṣṭhanti tuṣṭamanasas svasaṃsāravihāriṇaḥ#They are satisfied in their minds and find pleasure in this cycle of life.$paśyanti kāścid anyonyaṃ grāmyā grāmeyakān iva#Some of them looked at each other, as village girls do to their own villagers.$svapnaikalokavāstavyā ivaitā bhūtajātayaḥ#All these multitudes of beings are as real as the world in a dream.$kāścid bahunaraprāptasvapnanirmāṇalokavat#Others again, as in a dream or an incarnation of the world obtained by many men.$nānyonyam abhipaśyanti nānāsaṃsthānasaṃsthitim#They do not see each other as dwelling in separate places.$sthitā yathaitā jagati piśācādyā kujātayaḥ#. The lower classes of humans, such as the Piśācas and so forth, Are all situated in exactly the same way.$prāyas tathaitā kumbhāṇḍayakṣapretādayas sthitāḥ#Almost all the Kumbhāṇḍas, yakṣas, pretas, and other beings are in that condition.$yathā yatreha vai nāgā jalaṃ tatraiva tiṣṭhate#O serpents! Wherever there is water, it remains there.$tathā yatra piśācādyās tamas tatrāvatiṣṭhate#Similarly, darkness subsists only where there are Piśācas and other evil spirits.$madhyāhne pi piśācaś ced ajire tiṣṭhati svayam#Even during the middle of the day, if a piśāca stands By himself in the courtyard,$tat tasyāndhaṃ tamas tatra sannidhānaṃ karoty alam#Blind darkness is enough to dispose of his presence there.$

kuṭilaṃ vimalā tīkṣṇaṃ samaṃ cūrṇaṃ prakalpayet dhmātavyaṃ dvaṃdvaliptāyāṃ khoṭamamlena peṣitam puṭitaṃ pañcavāraṃ tu tāre vāhyaṃ śanairdhamet yāvaddaśaguṇaṃ tattu tārabījaṃ bhavecchubham baṃgaṃ śvetābhrasattvaṃ ca tāramākṣikasattvakam dvaṃdvamūṣāgataṃ dhāmyaṃ tritayaṃ cūrṇitaṃ samam vāhyaṃ daśaguṇaṃ tāre tāramākṣikavāpataḥ tattāraṃ jāyate bījaṃ sarvakāryakarakṣamam tārabījarañjana yathāprāptaiḥ śvetapuṣpair nānāvṛkṣasamudbhavaiḥ rasaṃ caturguṇaṃ yojyaṃ kaṅguṇītailavāpataḥ$An equal quantity of the powders known as the Kutila, Vimala and Tikshna should be kept in an earthen pitcher for a period of fifteen days in succession. In a case of Dvandva-Pleshita, the patient should be made to bleed with a plaster composed of Khotaka and pasted with Kanjika. The outside of the folded palms should be gently blown five times. A tāra seed ten times would be auspicious. . Banga, śvetabhrasattva, Tārakākṣika, and sattva. practised with the aim of making the yogi aware of the fact that even theMeaning") has, as a whole, been incorporated into the Bodhisattvabhumicontemplating mind itself is merely aseries of moments, hence impermanent.chapter of the VinSg. It may be difficult to decide whether its chapter VIII is The compound known as the Dvandva and the Triphala taken in equal parts should be pounded together and made into a paste with the addition of cows urine. The external is ten times more effective than that of conch-shells, axles and goad. That seed is capable of performing all the deeds. discussion my former reservation is unjustified.b) The second obj ection has already been dealt with in § § 3 5 7 . 1-3 57 .4.c) A s for the third objection, the problem of the bipartite structure and the problem of whatthe demonstrative pronoun de in {2} refers to and how it might be construed will be discussed Red dye prepared from starch seeds []: Decoction of haritaki, bibhitaka, amalaki, rasanjana and daruharidra; decoction of tvak-taila; decoction of satala and nagara; decoction of trayamana, dried ginger and musta; decoction of shatapushpa, ativisha, White flowers were showered down from many kinds of trees. < Kārikā 55< Kärikā 56---> Karikā 55> Karikā 56192,195c193,196< Karikā 58< Kārikā 59< Kārikā 60 This decoction should be added with four times its own weight of juice and the paste of kanguṇī taila.

kuṭilaṃ vimalā tīkṣṇaṃ samaṃ cūrṇaṃ prakalpayet#An equal quantity of the powders known as the Kutila, Vimala and Tikshna should be kept in an earthen pitcher for a period of fifteen days in succession.$dhmātavyaṃ dvaṃdvaliptāyāṃ khoṭamamlena peṣitam#In a case of Dvandva-Pleshita, the patient should be made to bleed with a plaster composed of Khotaka and pasted with Kanjika.$puṭitaṃ pañcavāraṃ tu tāre vāhyaṃ śanairdhamet#The outside of the folded palms should be gently blown five times.$yāvaddaśaguṇaṃ tattu tārabījaṃ bhavecchubham#A tāra seed ten times would be auspicious.$baṃgaṃ śvetābhrasattvaṃ ca tāramākṣikasattvakam#. Banga, śvetabhrasattva, Tārakākṣika, and sattva.$dvaṃdvamūṣāgataṃ dhāmyaṃ tritayaṃ cūrṇitaṃ samam#The compound known as the Dvandva and the Triphala taken in equal parts should be pounded together and made into a paste with the addition of cows urine.$vāhyaṃ daśaguṇaṃ tāre tāramākṣikavāpataḥ#The external is ten times more effective than that of conch-shells, axles and goad.$tattāraṃ jāyate bījaṃ sarvakāryakarakṣamam#That seed is capable of performing all the deeds.$tārabījarañjana#Red dye prepared from starch seeds []: Decoction of haritaki, bibhitaka, amalaki, rasanjana and daruharidra; decoction of tvak-taila; decoction of satala and nagara; decoction of trayamana, dried ginger and musta; decoction of shatapushpa, ativisha,$yathāprāptaiḥ śvetapuṣpair nānāvṛkṣasamudbhavaiḥ#White flowers were showered down from many kinds of trees.$rasaṃ caturguṇaṃ yojyaṃ kaṅguṇītailavāpataḥ#This decoction should be added with four times its own weight of juice and the paste of kanguṇī taila.$

prāptālambā parijanakaraiḥ prāpya vā citraśālāṃ mugdhā svasyāścaraṇapatitaṃ veti taṃ māṃ nirīkṣya ehyuttiṣṭha priya na kupitāsmīti bāṣpākulākṣī gāḍhāśleṣapracalitakarā rudhyamānā sakhībhiḥ kopaṃ caṇḍi tyaja parijane daivamatrāparāddhaṃ yenākāṇḍe samaghaṭi mahānāvayorviprayogaḥ itthaṃ baddhāñjali kṛtaruṣaṃ bhāvitāmagratastāṃ sāhaṃbhūtā priyacaṭuśatairudyatā vānunetum gaṇḍālambairlulitamalakairdhūsarairvaktrabimbaṃ dṛṣṭvā śuddhasphaṭikaghaṭite bimbitaṃ bhittibhāge$When she reached the picture gallery with her attendants, she thought to herself, This innocent girl must have fallen at my feet. So she looked at me and said, My dear friend, why are you looking at me so unrestrainedly? Why are you staring so earnestly at me? I am not being able to bear it Her friends tried to stop her, saying, My dear, get up! I am not angry with you. Her eyes brimmed with tears and her hands trembled as she embraced him tightly. Cast off your anger at her attendants! Fate is at fault, for it has unwillingly brought about this great separation between you and me. When she had said this in anger, the self-conceited girl tried to appease her with hundreds of flattering words. He saw the reflection of his face on a part of the wall that was made of pure crystal, with the eyebrows resting on it and the hair turning grey.

prāptālambā parijanakaraiḥ prāpya vā citraśālāṃ mugdhā svasyāścaraṇapatitaṃ veti taṃ māṃ nirīkṣya#When she reached the picture gallery with her attendants, she thought to herself, This innocent girl must have fallen at my feet. So she looked at me and said, My dear friend, why are you looking at me so unrestrainedly? Why are you staring so earnestly at me? I am not being able to bear it$ehyuttiṣṭha priya na kupitāsmīti bāṣpākulākṣī gāḍhāśleṣapracalitakarā rudhyamānā sakhībhiḥ#Her friends tried to stop her, saying, My dear, get up! I am not angry with you. Her eyes brimmed with tears and her hands trembled as she embraced him tightly.$kopaṃ caṇḍi tyaja parijane daivamatrāparāddhaṃ yenākāṇḍe samaghaṭi mahānāvayorviprayogaḥ#Cast off your anger at her attendants! Fate is at fault, for it has unwillingly brought about this great separation between you and me.$itthaṃ baddhāñjali kṛtaruṣaṃ bhāvitāmagratastāṃ sāhaṃbhūtā priyacaṭuśatairudyatā vānunetum#When she had said this in anger, the self-conceited girl tried to appease her with hundreds of flattering words.$gaṇḍālambairlulitamalakairdhūsarairvaktrabimbaṃ dṛṣṭvā śuddhasphaṭikaghaṭite bimbitaṃ bhittibhāge#He saw the reflection of his face on a part of the wall that was made of pure crystal, with the eyebrows resting on it and the hair turning grey.$

akhidhyatāsannamudagratāpaṃ raviṃ dadhāne pyaravindadhāne bhṛṅgāvaliryasyataṭe nipītarasā namattāmarasā na mattā yatrādhirūḍhenamahīruhoccairunnidrapuṣpākṣisahasrabhājā surādhipādhiṣṭhitahastimallalīlāṃ dadhau rājatagaṇḍaśailaḥ vibhinnavarṇāgaruḍāgrajena sūryasyarathyāḥ paritaḥ sphurantyā ratnaiḥ punaryatra rucaṃ svāmāninyire vaṃśakarīranīlaiḥ yatrojjhitābhirmuhurambuvāhaiḥ samunnamadbhirna samunnamadbhi vanaṃ babādhe viṣapāvakotthā vipannagānāmavipannagānām phaladbhiruṣṇāṃśukarābhimarśātkarśānavaṃ dhāma pataṅgakāntaiḥ śaśaṃsa yaḥ pātraguṇādguṇānāṃ saṃkrāntimākrāntaguṇātirekām$The sun was about to scorch the earth with its fierce rays, but it suffered because of the burning of the lotus. On its shore swarms of bees drink the nectar; They are not intoxicated by sensual pleasures but delight in them. Where the tall tree with a thousand petals Opened its blossoming buds, And then climbed to the top of the tree. The King of the Celestials, seated on the silver mountain, played the game of wrestling with elephants. The streets all around the sun were illuminated by the aguru tree, which had its first colour altered. Where the lustre was restored to its lord by means of precious stones, which were as blue as bamboo or karīra flowers. There the clouds ceased to rain, though they were repeatedly tossed up and down. faith] and reaches just before [death] heaven, hell, [or] the human condition']. We follow A poisonous fire arose and oppressed the forest, where the cows were afflicted and the deer were not suffering. When the sun's hot rays touched them, they bore fruit. The chamber of Karshānanas was illuminated by swarms of black-bees that frequented it and made it look like an expanse of golden lotuses in full bloom. It was as though the sky was being agitated by a thunderbolt He praised the transference of virtues from one vessel to another, and his surpassing excellence.

akhidhyatāsannamudagratāpaṃ raviṃ dadhāne pyaravindadhāne#The sun was about to scorch the earth with its fierce rays, but it suffered because of the burning of the lotus.$bhṛṅgāvaliryasyataṭe nipītarasā namattāmarasā na mattā#On its shore swarms of bees drink the nectar; They are not intoxicated by sensual pleasures but delight in them.$yatrādhirūḍhenamahīruhoccairunnidrapuṣpākṣisahasrabhājā#Where the tall tree with a thousand petals Opened its blossoming buds, And then climbed to the top of the tree.$surādhipādhiṣṭhitahastimallalīlāṃ dadhau rājatagaṇḍaśailaḥ#The King of the Celestials, seated on the silver mountain, played the game of wrestling with elephants.$vibhinnavarṇāgaruḍāgrajena sūryasyarathyāḥ paritaḥ sphurantyā#The streets all around the sun were illuminated by the aguru tree, which had its first colour altered.$ratnaiḥ punaryatra rucaṃ svāmāninyire vaṃśakarīranīlaiḥ#Where the lustre was restored to its lord by means of precious stones, which were as blue as bamboo or karīra flowers.$yatrojjhitābhirmuhurambuvāhaiḥ samunnamadbhirna samunnamadbhi#There the clouds ceased to rain, though they were repeatedly tossed up and down.$vanaṃ babādhe viṣapāvakotthā vipannagānāmavipannagānām#A poisonous fire arose and oppressed the forest, where the cows were afflicted and the deer were not suffering.$phaladbhiruṣṇāṃśukarābhimarśātkarśānavaṃ dhāma pataṅgakāntaiḥ#When the sun's hot rays touched them, they bore fruit. The chamber of Karshānanas was illuminated by swarms of black-bees that frequented it and made it look like an expanse of golden lotuses in full bloom. It was as though the sky was being agitated by a thunderbolt$śaśaṃsa yaḥ pātraguṇādguṇānāṃ saṃkrāntimākrāntaguṇātirekām#He praised the transference of virtues from one vessel to another, and his surpassing excellence.$

avekṣyā iti kṛtvā tvaṃ dṛḍhabhaktyeti vā dvija cintyā mameyam iti vā saktūn ādātum arhasi anena nityaṃ sādhvī tvaṃ śīlavṛttena śobhase yā tvaṃ dharmavratopetā guruvṛttim avekṣase tasmāt saktūn grahīṣyāmi vadhūr nārhasi vañcanām gaṇayitvā mahābhāge tvaṃ hi dharmabhṛtāṃ varā ity uktvā tān upādāya saktūn prādād dvijātaye tatas tuṣṭo bhavad vipras tasya sādhor mahātmanaḥ prītātmā sa tu taṃ vākyam idam āha dvijarṣabham vāgmī tadā dvijaśreṣṭho dharmaḥ puruṣavigrahaḥ śuddhena tava dānena nyāyopāttena yatnataḥ yathāśakti vimuktena prīto smi dvijasattama aho dānaṃ ghuṣyate te svarge svarganivāsibhiḥ gaganāt puṣpavarṣaṃ ca paśyasva patitaṃ bhuvi gantāśu devavarṣāṇi anantāni mahāmate$O brahmana! Look towards me with firm devotion. Thinking her to be mine, you should give up the saktu. of ⓧ1 in Pa is based on Paramārtha’s own explanation. The decisivepassage is the portion {4}, obviously added by Paramārtha on his own.After the pratīka-like repetition ofⓧ1 and the short glosses based on theoriginal text of the Bhāṣya, he continues: O virtuous one! Because of this, you will always be radiant in your good conduct. You are observing the vows of dharma and are looking towards the conduct of your seniors. Therefore, I will accept the saktu. O daughter-in-law! You should not be deceived. O immensely fortunate one! You are supreme among those who uphold dharma. Bhishma continued, Having said this, he took the saktu and gave it to the brahmana. The brahmana was satisfied at the conduct of that virtuous and great-souled one. Delighted, he spoke these words to that bull among brahmanas. O best among brahmanas! The eloquent Dharma assumed the form of a man. I have carefully made this pure gift to you, obtained through lawful means. O supreme among brahmanas! You have freed yourself to the best of your capacity and I am pleased with you. The residents of heaven proclaim your great donations in heaven. Behold. Flowers are being showered down from the sky and are falling down on the ground. O god! O immensely intelligent one! You will swiftly go for an infinite number of years.

avekṣyā iti kṛtvā tvaṃ dṛḍhabhaktyeti vā dvija#O brahmana! Look towards me with firm devotion.$cintyā mameyam iti vā saktūn ādātum arhasi#Thinking her to be mine, you should give up the saktu.$anena nityaṃ sādhvī tvaṃ śīlavṛttena śobhase#O virtuous one! Because of this, you will always be radiant in your good conduct.$yā tvaṃ dharmavratopetā guruvṛttim avekṣase#You are observing the vows of dharma and are looking towards the conduct of your seniors.$tasmāt saktūn grahīṣyāmi vadhūr nārhasi vañcanām#Therefore, I will accept the saktu. O daughter-in-law! You should not be deceived.$gaṇayitvā mahābhāge tvaṃ hi dharmabhṛtāṃ varā#O immensely fortunate one! You are supreme among those who uphold dharma.$ity uktvā tān upādāya saktūn prādād dvijātaye#Bhishma continued, Having said this, he took the saktu and gave it to the brahmana.$tatas tuṣṭo bhavad vipras tasya sādhor mahātmanaḥ#The brahmana was satisfied at the conduct of that virtuous and great-souled one.$prītātmā sa tu taṃ vākyam idam āha dvijarṣabham#Delighted, he spoke these words to that bull among brahmanas.$vāgmī tadā dvijaśreṣṭho dharmaḥ puruṣavigrahaḥ#O best among brahmanas! The eloquent Dharma assumed the form of a man.$śuddhena tava dānena nyāyopāttena yatnataḥ#I have carefully made this pure gift to you, obtained through lawful means.$yathāśakti vimuktena prīto smi dvijasattama#O supreme among brahmanas! You have freed yourself to the best of your capacity and I am pleased with you.$aho dānaṃ ghuṣyate te svarge svarganivāsibhiḥ#The residents of heaven proclaim your great donations in heaven.$gaganāt puṣpavarṣaṃ ca paśyasva patitaṃ bhuvi#Behold. Flowers are being showered down from the sky and are falling down on the ground.$gantāśu devavarṣāṇi anantāni mahāmate#O god! O immensely intelligent one! You will swiftly go for an infinite number of years.$

gautamānām aniṣṭaṃ yat prāṇyucchedad vigarhitam sahoḍham asahoḍhaṃ vā tattvāgamitasāhasam pragṛhyāc chinnam āvedya sarvasvair viprayojayet ayaḥsandānaguptās tu mandabhaktā balānvitāḥ kuryuḥ karmāṇi nṛpater āmṛtyor iti kauśikaḥ paradeśād dhṛtaṃ dravyaṃ vaideśyena yadā bhavet gṛhītvā tasya taddravyam adaṇḍaṃ taṃ visarjayet corāṇāṃ bhaktadā ye syus tathāgnyudakadāyakāḥ kretāraś caiva bhāṇḍānāṃ pratigrāhiṇa eva ca samadaṇḍāḥ smṛtā hy ete ye ca pracchādayanti tān avidvān yājako vā syāt pravaktā cānavasthitaḥ tau ubhau coradaṇḍena vinīya sthāpayet pathi dūtopacārayuktaś ced avelāsthānasaṃsthitiḥ$The Gautamas consider it unpleasant and reprehensible to destroy living beings. Whether he is with or without brothers, he must ascertain the nature of the valour that has been indicated in the sacred texts. He must know about his own self and about the person from whom he has obtained the objects of desire. After having reported the defects, they should be taken back and their possessions confiscated. The Mandabhaktas are protected by iron chords and are powerful. They should perform the rites pertaining to the king and his death, says Kausika. When a property is stolen from a foreign land by a foreigner, he shall not be compelled to pay the value of the property at a ferry-crossing. Having seized the property of the owner, he shall be released without punishment. Those who provide food to thieves, those who offer oblations into fire and those who offer water must not be punished. There are those who purchase commodities and those who receive them. It has been said that they and those who conceal must all be punished in the same way. An ignorant person is the officiating priest for a sacrifice. One who speaks is fickle. Both of them shall be punished with the penalty prescribed for a thief, and then restored to the right path. Standing at such a place out of season;i. e., if he is attended upon like an ambassador.

gautamānām aniṣṭaṃ yat prāṇyucchedad vigarhitam#The Gautamas consider it unpleasant and reprehensible to destroy living beings.$sahoḍham asahoḍhaṃ vā tattvāgamitasāhasam#Whether he is with or without brothers, he must ascertain the nature of the valour that has been indicated in the sacred texts. He must know about his own self and about the person from whom he has obtained the objects of desire.$pragṛhyāc chinnam āvedya sarvasvair viprayojayet#After having reported the defects, they should be taken back and their possessions confiscated.$ayaḥsandānaguptās tu mandabhaktā balānvitāḥ#The Mandabhaktas are protected by iron chords and are powerful.$kuryuḥ karmāṇi nṛpater āmṛtyor iti kauśikaḥ#They should perform the rites pertaining to the king and his death, says Kausika.$paradeśād dhṛtaṃ dravyaṃ vaideśyena yadā bhavet#When a property is stolen from a foreign land by a foreigner, he shall not be compelled to pay the value of the property at a ferry-crossing.$gṛhītvā tasya taddravyam adaṇḍaṃ taṃ visarjayet#Having seized the property of the owner, he shall be released without punishment.$corāṇāṃ bhaktadā ye syus tathāgnyudakadāyakāḥ#Those who provide food to thieves, those who offer oblations into fire and those who offer water must not be punished.$kretāraś caiva bhāṇḍānāṃ pratigrāhiṇa eva ca#There are those who purchase commodities and those who receive them.$samadaṇḍāḥ smṛtā hy ete ye ca pracchādayanti tān#It has been said that they and those who conceal must all be punished in the same way.$avidvān yājako vā syāt pravaktā cānavasthitaḥ#An ignorant person is the officiating priest for a sacrifice. One who speaks is fickle.$tau ubhau coradaṇḍena vinīya sthāpayet pathi#Both of them shall be punished with the penalty prescribed for a thief, and then restored to the right path.$dūtopacārayuktaś ced avelāsthānasaṃsthitiḥ#Standing at such a place out of season;i. e., if he is attended upon like an ambassador.$

svabhāvanaśvarānbhāvānna śocanti vivekinaḥ na kaściddṛśyate tyetuṃ sthāvareṣu careṣu ca śakto hyāyuṣi maryādāṃ yaḥ kālavihitāṃ bhavet dhanamāyuḥ śarīraṃ ca jātistaruṇatā tathā bhajante kālavaicitryānnānārūpaviparyayam uccā nīcatvamāyānti viśīryante ca saṃhatāḥ bhavanti kila kālena nimnānyucchrāyavanti ca hīnavaṃśāḥ kulīnatvaṃ dhaninaśca daridratām yānti mūrkhāśca vaiduṣyaṃ daurbhāgyaṃ subhagāstathā svalpāyuṣaśca rājāno daridrāśca śatāyuṣaḥ jarābhagnāśca dṛśyante rasāyanavicakṣaṇāḥ dhanino vyādhisaṃtaptā daridrāśca nirāmayāḥ āyurvedavido yānti taruṇā eva pañcatām mūrkhāḥ sadācāraratāḥ paṇḍitā dharmavarjitāḥ bhavanti kālavihataistaistaiḥ kila viparyayaiḥ$Those who are discerning do not sorrow over something that naturally perishes. No one, mobile or immobile, can be seen to escape it. A person who is capable of determining the lifespan should adhere to a limit that has been set by destiny. is essentially the same thing. The simplest form of maṇḍala is that shownon diagram VIII, where the five Buddhas, who embody the five tran-scendent wisdoms, are equated with the five evils that lie at the root of Wealth, long life, the body, And birth as youth. Because of the vicissitudes of time, they undergo transformations and assume many different forms. ithyisel:dlzhinava!zkii� Those who are strong may become weak. Those who are strong may decay. In the course of time, they rise and fall. A low-born man becomes high-born, while a rich man becomes poor. Those who are foolish suffer from bad learning and those who are fortunate suffer from misfortune. Kings have short lifespans. Poor people live for one hundred years. Those who are skilled in chemistry will be seen to be shattered by old age. The rich are tormented by disease. The poor are without disease. [-] Those who are well versed in Ayurveda meet with their death while still young. fa~tisch nicht vori einer totalen Vernichtung des Individuums. Die meistenbuddhistischen Schulen vertreten diesen pessimistischen Standpunkt nichtund stell~n ein positiveres Ziel in Aussicht. Und wenn es in einem späteren buddhistischen Text 28 heißt, selbst eine Wiedergeburt als Sch·akal seibesser als die Erlösung des Vaise~ika, so zeigt sich damit, daß dieser Textdie Welt, tJ;"otz ihrer Leiden, der schlechthinigen Vernichtung oder Quasi.Vernichtung immer noch vorziehen würde; daß sich für ihn die leidvolleNatur der W~It vor allem .aus der Kontrastierung mit dem freudvollen Fools are devoted to good conduct; The wise are devoid of dharma. . Due to various calamities That befall them in the course of time, They will perish one after the other.

svabhāvanaśvarānbhāvānna śocanti vivekinaḥ#Those who are discerning do not sorrow over something that naturally perishes.$na kaściddṛśyate tyetuṃ sthāvareṣu careṣu ca#No one, mobile or immobile, can be seen to escape it.$śakto hyāyuṣi maryādāṃ yaḥ kālavihitāṃ bhavet#A person who is capable of determining the lifespan should adhere to a limit that has been set by destiny.$dhanamāyuḥ śarīraṃ ca jātistaruṇatā tathā#Wealth, long life, the body, And birth as youth.$bhajante kālavaicitryānnānārūpaviparyayam#Because of the vicissitudes of time, they undergo transformations and assume many different forms.$uccā nīcatvamāyānti viśīryante ca saṃhatāḥ#Those who are strong may become weak. Those who are strong may decay.$bhavanti kila kālena nimnānyucchrāyavanti ca#In the course of time, they rise and fall.$hīnavaṃśāḥ kulīnatvaṃ dhaninaśca daridratām#A low-born man becomes high-born, while a rich man becomes poor.$yānti mūrkhāśca vaiduṣyaṃ daurbhāgyaṃ subhagāstathā#Those who are foolish suffer from bad learning and those who are fortunate suffer from misfortune.$svalpāyuṣaśca rājāno daridrāśca śatāyuṣaḥ#Kings have short lifespans. Poor people live for one hundred years.$jarābhagnāśca dṛśyante rasāyanavicakṣaṇāḥ#Those who are skilled in chemistry will be seen to be shattered by old age.$dhanino vyādhisaṃtaptā daridrāśca nirāmayāḥ#The rich are tormented by disease. The poor are without disease.$āyurvedavido yānti taruṇā eva pañcatām#[-] Those who are well versed in Ayurveda meet with their death while still young.$mūrkhāḥ sadācāraratāḥ paṇḍitā dharmavarjitāḥ#Fools are devoted to good conduct; The wise are devoid of dharma.$bhavanti kālavihataistaistaiḥ kila viparyayaiḥ#. Due to various calamities That befall them in the course of time, They will perish one after the other.$

na tatte agne pramṛṣe nivartanaṃ yaddūre sannihābhuvaḥ ni tvāmagne manurdadhe jyotirjanāya śaśvate dīdetha kaṇva ṛtajāta ukṣito yaṃ namasyanti kṛṣṭayaḥ prathama prapāṭhakaḥ dvitīyo rdhaḥ devo vo draviṇodāḥ pūrṇāṃ vivaṣṭvāsicam udvā siñjadhvamupa vā pṛṇadhvamādidvo deva ohate praitu brahmaṇaspatiḥ pra devyetu sūnṛtā acchā vīraṃ naryaṃ paṅktirādhasaṃ devā yajñaṃ nayantu naḥ ūrdhva ū ṣu ṇa ūtaye tiṣṭhā devo na savitā ūrdhvo vājasya sanitā yadañjibhirvāghadbhirvihvayāmahe pra yo rāye ninīṣati marto yaste vaso dāśat sa vīraṃ dhatte agna ukthaśaṃsinaṃ tmanā sahasrapoṣiṇam pra vo yahvaṃ purūṇāṃ viśāṃ devayatīnām agniṃ sūktebhirvacobhirvṛṇīmahe yaṃsamidanya indhate$That turning back of thine, O Agni, I forget not, which is afar from here. Thee, O Agni, I have set down as a light for man, For the eternal light of men; Shineth Kanva, sprinkled at the birth of holy order, To whom the peasants pay homage. The reciter of the first half is the second. The god hath poured on you a full reservoir of wealth. O gods, do ye sprinkle [], or fill in, The god who is the beginning of all things pours his grace on us; Let Brahmanaspati go, let the goddess Sūnritā come. Come, let the gods guide our sacrifice To the brave man, to the manly, To the ruin of the five tribes. Stand up erect to lend thee succour, Like Savitr the god; Erect is the gainer of strength, When we call on thee with shining words; The man who fain would lead thee to wealth, Who would give thee wealth [], May he be swift to listen to my call. He places a hero, O Agni, who recites the praises, Who with his own self supports a thousand; Ye are the offspring [] of the numerous tribes That have the gods to aid them. Agni we choose with our songs of praise and our speeches, Him who is kindled here by day.

na tatte agne pramṛṣe nivartanaṃ yaddūre sannihābhuvaḥ#That turning back of thine, O Agni, I forget not, which is afar from here.$ni tvāmagne manurdadhe jyotirjanāya śaśvate#Thee, O Agni, I have set down as a light for man, For the eternal light of men;$dīdetha kaṇva ṛtajāta ukṣito yaṃ namasyanti kṛṣṭayaḥ#Shineth Kanva, sprinkled at the birth of holy order, To whom the peasants pay homage.$prathama prapāṭhakaḥ dvitīyo rdhaḥ#The reciter of the first half is the second.$devo vo draviṇodāḥ pūrṇāṃ vivaṣṭvāsicam#The god hath poured on you a full reservoir of wealth.$udvā siñjadhvamupa vā pṛṇadhvamādidvo deva ohate#O gods, do ye sprinkle [], or fill in, The god who is the beginning of all things pours his grace on us;$praitu brahmaṇaspatiḥ pra devyetu sūnṛtā#Let Brahmanaspati go, let the goddess Sūnritā come.$acchā vīraṃ naryaṃ paṅktirādhasaṃ devā yajñaṃ nayantu naḥ#Come, let the gods guide our sacrifice To the brave man, to the manly, To the ruin of the five tribes.$ūrdhva ū ṣu ṇa ūtaye tiṣṭhā devo na savitā#Stand up erect to lend thee succour, Like Savitr the god;$ūrdhvo vājasya sanitā yadañjibhirvāghadbhirvihvayāmahe#Erect is the gainer of strength, When we call on thee with shining words;$pra yo rāye ninīṣati marto yaste vaso dāśat#The man who fain would lead thee to wealth, Who would give thee wealth [], May he be swift to listen to my call.$sa vīraṃ dhatte agna ukthaśaṃsinaṃ tmanā sahasrapoṣiṇam#He places a hero, O Agni, who recites the praises, Who with his own self supports a thousand;$pra vo yahvaṃ purūṇāṃ viśāṃ devayatīnām#Ye are the offspring [] of the numerous tribes That have the gods to aid them.$agniṃ sūktebhirvacobhirvṛṇīmahe yaṃsamidanya indhate#Agni we choose with our songs of praise and our speeches, Him who is kindled here by day.$

tad evaṃ teṣāṃ śrīkṛṣṇanityaparikaratve siddhe sādhite śrīvasudevādīnāṃ prāgjanmani sādhakatvādikathanaṃ ca bhagavata iva bhagavadicchayaiva lokasaṅgrahādyartham aṃśenaivāvatārāt kvacijjīvāntarāveśāt sambhavati punaś ca svayam avataratsu teṣu tadaṃśa praveśakathārītyā tv ekatvena kathanam iti jñeyam yathā pradyumnasya evaṃ tṛtīye vedāham ity ādi bhagavadvākye uddhavaṃ prati vasvaṃśatvāpekṣayaiva vaso iti sambodhanaṃ tādṛśāṃśa paryavasānāspadāṃśirūpatvena caramajanmatoktiś ca jñeyā ataevāha tvam eva pūrvasarge bhūḥ pṛśniḥ svāyambhuve sati tadāyaṃ sutapā nāma prajāpatir akalmaṣaḥ bhp$Śrī Kṛṣṇa, it is thus established that they are always surrounded by the Supreme Personality of Godhead. It has been proved that Śrī-Vasudeva and others were Sādhakas in the previous birth. because, like the Blessed Lord Himself, He incarnated with a part of Himself by His own will, for the purpose of maintaining and encouraging the worlds. In some cases, it is due to the possession by another person. And when they have descended of their own accord, a portion of them. But it is to be understood that they have been described as a unity in the manner of entrance and accounting. As in the case of Pradyumna. Similarly in the case of the first three sentences of the Blessed Lord beginning with I know, it refers to Uddhava. The adjective vas is used only in view of the fact that he is a Vasu, a portion of wealth; and it is for this reason that the text has added the epithet a portion of wealth. That such is the sense is indicated by the term varṣāḥ And the statement about his final birth should be understood as referring to the nature of the portion that is the basis for the ultimate dissolution. This is why he says: In a former creation, you were Bhūḥ and Pṛśṇi in the Svāyambhuva Manvantara. At that time, there was a Prajapati named Sutapa and he was devoid of sin.

tad evaṃ teṣāṃ śrīkṛṣṇanityaparikaratve siddhe#Śrī Kṛṣṇa, it is thus established that they are always surrounded by the Supreme Personality of Godhead.$sādhite śrīvasudevādīnāṃ prāgjanmani sādhakatvādikathanaṃ ca#It has been proved that Śrī-Vasudeva and others were Sādhakas in the previous birth.$bhagavata iva bhagavadicchayaiva lokasaṅgrahādyartham aṃśenaivāvatārāt#because, like the Blessed Lord Himself, He incarnated with a part of Himself by His own will, for the purpose of maintaining and encouraging the worlds.$kvacijjīvāntarāveśāt sambhavati#In some cases, it is due to the possession by another person.$punaś ca svayam avataratsu teṣu tadaṃśa#And when they have descended of their own accord, a portion of them.$praveśakathārītyā tv ekatvena kathanam iti jñeyam#But it is to be understood that they have been described as a unity in the manner of entrance and accounting.$yathā pradyumnasya#As in the case of Pradyumna.$evaṃ tṛtīye vedāham ity ādi bhagavadvākye uddhavaṃ prati#Similarly in the case of the first three sentences of the Blessed Lord beginning with I know, it refers to Uddhava.$vasvaṃśatvāpekṣayaiva vaso iti sambodhanaṃ tādṛśāṃśa#The adjective vas is used only in view of the fact that he is a Vasu, a portion of wealth; and it is for this reason that the text has added the epithet a portion of wealth. That such is the sense is indicated by the term varṣāḥ$paryavasānāspadāṃśirūpatvena caramajanmatoktiś ca jñeyā ataevāha#And the statement about his final birth should be understood as referring to the nature of the portion that is the basis for the ultimate dissolution. This is why he says:$tvam eva pūrvasarge bhūḥ pṛśniḥ svāyambhuve sati#In a former creation, you were Bhūḥ and Pṛśṇi in the Svāyambhuva Manvantara.$tadāyaṃ sutapā nāma prajāpatir akalmaṣaḥ bhp#At that time, there was a Prajapati named Sutapa and he was devoid of sin.$

virāṭas tu sahānīkaḥ sahasenaṃ jayadratham vṛddhakṣatrasya dāyādam āsasāda paraṃtapaḥ citrasenas tava sutaṃ vicitraśarakārmukam madrarājaṃ maheṣvāsaṃ sahasainyaṃ yudhiṣṭhiraḥ bhīmasenābhiguptaś ca nāgānīkam upādravat apradhṛṣyam anāvāryaṃ sarvaśastrabhṛtāṃ varam droṇaṃ prati yayau yattaḥ pāñcālyaḥ saha somakaiḥ karṇikāradhvajaṃ cāpi siṃhaketur ariṃdamaḥ pratyujjagāma saubhadraṃ rājaputro bṛhadbalaḥ śikhaṇḍinaṃ ca putrās te pāṇḍavaṃ ca dhanaṃjayam rājabhiḥ samare sārdham abhipetur jighāṃsavaḥ tasminn atimahābhīme senayor vai parākrame saṃpradhāvatsv anīkeṣu medinī samakampata tāny anīkāny anīkeṣu samasajjanta bhārata tāvakānāṃ pareṣāṃ ca dṛṣṭvā śāṃtanavaṃ raṇe tatas teṣāṃ prayatatām anyonyam abhidhāvatām$With his soldiers, Virata advanced against Jayadratha and his soldiers. The scorcher of enemies then approached Vriddhakshatras heir. Your son, Chitrasena, possessed a colourful bow and arrows. The great archer, the king of Madra, was with Yudhishthira and his soldiers. Protected by Bhimasena, he attacked that army of elephants. He is invincible and incapable of being repulsed. He is supreme among those who wield all kinds of weapons. chu khams ri khrod mar bśad pa ||gtso bo mi bskyod phyag rgyas ni ||bcom Idan ḥdas kyis bkaḥ stsal pa /lus spans nas ni sems kyis ni ||de phyir sems ni gti mug hgyur ||II. ivrdo rje sñin pos gsol pa / Panchala and the Somakas advanced against Drona. There was a pennant made out of karnikara. The destroyer of enemies had a lion on his standard. Prince Brihadbala advanced against Subhadras son. Your sons Shikhāndin and Dhananjaya, the son of Pandu. Together with the kings, they descended in that battle, wishing to kill him. The two armies were valorous and this was an extremely terrible encounter. As the soldiers advanced, the earth trembled. O descendant of the Bharata lineage! Those divisions clashed against those divisions. Your soldiers, and those of the enemy, beheld Shantanus son in that battle. They sought to control each other and rushed towards each other.

virāṭas tu sahānīkaḥ sahasenaṃ jayadratham#With his soldiers, Virata advanced against Jayadratha and his soldiers.$vṛddhakṣatrasya dāyādam āsasāda paraṃtapaḥ#The scorcher of enemies then approached Vriddhakshatras heir.$citrasenas tava sutaṃ vicitraśarakārmukam#Your son, Chitrasena, possessed a colourful bow and arrows.$madrarājaṃ maheṣvāsaṃ sahasainyaṃ yudhiṣṭhiraḥ#The great archer, the king of Madra, was with Yudhishthira and his soldiers.$bhīmasenābhiguptaś ca nāgānīkam upādravat#Protected by Bhimasena, he attacked that army of elephants.$apradhṛṣyam anāvāryaṃ sarvaśastrabhṛtāṃ varam#He is invincible and incapable of being repulsed. He is supreme among those who wield all kinds of weapons.$droṇaṃ prati yayau yattaḥ pāñcālyaḥ saha somakaiḥ#Panchala and the Somakas advanced against Drona.$karṇikāradhvajaṃ cāpi siṃhaketur ariṃdamaḥ#There was a pennant made out of karnikara. The destroyer of enemies had a lion on his standard.$pratyujjagāma saubhadraṃ rājaputro bṛhadbalaḥ#Prince Brihadbala advanced against Subhadras son.$śikhaṇḍinaṃ ca putrās te pāṇḍavaṃ ca dhanaṃjayam#Your sons Shikhāndin and Dhananjaya, the son of Pandu.$rājabhiḥ samare sārdham abhipetur jighāṃsavaḥ#Together with the kings, they descended in that battle, wishing to kill him.$tasminn atimahābhīme senayor vai parākrame#The two armies were valorous and this was an extremely terrible encounter.$saṃpradhāvatsv anīkeṣu medinī samakampata#As the soldiers advanced, the earth trembled.$tāny anīkāny anīkeṣu samasajjanta bhārata#O descendant of the Bharata lineage! Those divisions clashed against those divisions.$tāvakānāṃ pareṣāṃ ca dṛṣṭvā śāṃtanavaṃ raṇe#Your soldiers, and those of the enemy, beheld Shantanus son in that battle.$tatas teṣāṃ prayatatām anyonyam abhidhāvatām#They sought to control each other and rushed towards each other.$

asamīkṣya sadācāraiḥ sārdhaṃ pāpānubandhanaiḥ kaś cānyo jñātibhāryāṃ vai viprakartuṃ tathārhati ānīya ca sabhāṃ vaktuṃ yathoktā draupadī tvayā kulīnā śīlasaṃpannā prāṇebhyo pi garīyasī mahiṣī pāṇḍuputrāṇāṃ tathā vinikṛtā tvayā jānanti kuravaḥ sarve yathoktāḥ kurusaṃsadi duḥśāsanena kaunteyāḥ pravrajantaḥ paraṃtapāḥ samyagvṛtteṣv alubdheṣu satataṃ dharmacāriṣu sveṣu bandhuṣu kaḥ sādhuś cared evam asāṃpratam nṛśaṃsānām anāryāṇāṃ paruṣāṇāṃ ca bhāṣaṇam karṇaduḥśāsanābhyāṃ ca tvayā ca bahuśaḥ kṛtam saha mātrā pradagdhuṃ tān bālakān vāraṇāvate āsthitaḥ paramaṃ yatnaṃ na samṛddhaṃ ca tat tava$Those who are good in conduct, but consort with evil companions, will not pay heed to this. Who else could have treated the wife of a relative in that way? O lord of the earth! You should not have oppressed me in that way. Having been thus addressed by his well-wishers, he again spoke these beneficial words to his well-wishers. Bring Droupadi to the assembly hall and speak to her, just as you had asked her to. Noble, endowed with good conduct, More precious to me than my life. She was the chief queen of the sons of Pandu and you maltreated her in that way. cf. Piitimokkha, Priitimoksa; m. discipline 6; cf. Vinaya; m. ~stitutions156mote: 107-108, 119, 127.4(4); fn. 528,698mountains: insentient 119; both sentient and insentient fn. 698; pay reverence fn. 219; preach 90, 116.1(c);fn. 506; cf. fn. 499; imagined by themind 66; body transformed into a m.fn. 526, 587; m.s as Buddha, Lusyanta 139, fn. 786; m.s seen only tknWenn jedoch Untangiertheit und Mitleid beide radikal ernst genommen werden, d. h. die Untangiertheit(im Sinne einer Erfahrung vollständigen Erlöstseins) als Nichtberührtwerden von jeglichem Leid, auch dem All the Kurus know what he told them in the assembly of the Kurus. The Kounteyas, the scorchers of enemies, were exiled by Duhshasana. There are those who follow good conduct. They are not avaricious and are always devoted to dharma. Which virtuous person will act towards his relatives in this inappropriate way? Cruel, ignoble and harsh words. Karna, Duhshasana and you have done many deeds. With their mother, they went to Varanavata, to cremate the children. You made supreme efforts, but were unsuccessful.

asamīkṣya sadācāraiḥ sārdhaṃ pāpānubandhanaiḥ#Those who are good in conduct, but consort with evil companions, will not pay heed to this.$kaś cānyo jñātibhāryāṃ vai viprakartuṃ tathārhati#Who else could have treated the wife of a relative in that way? O lord of the earth! You should not have oppressed me in that way. Having been thus addressed by his well-wishers, he again spoke these beneficial words to his well-wishers.$ānīya ca sabhāṃ vaktuṃ yathoktā draupadī tvayā#Bring Droupadi to the assembly hall and speak to her, just as you had asked her to.$kulīnā śīlasaṃpannā prāṇebhyo pi garīyasī#Noble, endowed with good conduct, More precious to me than my life.$mahiṣī pāṇḍuputrāṇāṃ tathā vinikṛtā tvayā#She was the chief queen of the sons of Pandu and you maltreated her in that way.$jānanti kuravaḥ sarve yathoktāḥ kurusaṃsadi#All the Kurus know what he told them in the assembly of the Kurus.$duḥśāsanena kaunteyāḥ pravrajantaḥ paraṃtapāḥ#The Kounteyas, the scorchers of enemies, were exiled by Duhshasana.$samyagvṛtteṣv alubdheṣu satataṃ dharmacāriṣu#There are those who follow good conduct. They are not avaricious and are always devoted to dharma.$sveṣu bandhuṣu kaḥ sādhuś cared evam asāṃpratam#Which virtuous person will act towards his relatives in this inappropriate way?$nṛśaṃsānām anāryāṇāṃ paruṣāṇāṃ ca bhāṣaṇam#Cruel, ignoble and harsh words.$karṇaduḥśāsanābhyāṃ ca tvayā ca bahuśaḥ kṛtam#Karna, Duhshasana and you have done many deeds.$saha mātrā pradagdhuṃ tān bālakān vāraṇāvate#With their mother, they went to Varanavata, to cremate the children.$āsthitaḥ paramaṃ yatnaṃ na samṛddhaṃ ca tat tava#You made supreme efforts, but were unsuccessful.$

yudhiṣṭhiras tato rājā mādrīputrau ca pāṇḍavau bhīmasenaś ca balavān sātvataṃ paryavārayan karṇaś ca śaravarṣeṇa gautamaś ca mahārathaḥ duryodhanādayas te ca śaineyaṃ paryavārayan tāṃ vṛṣṭiṃ sahasā rājann utthitāṃ ghorarūpiṇīm vārayām āsa śaineyo yodhayaṃs tān mahārathān teṣām astrāṇi divyāni saṃhitāni mahātmanām vārayām āsa vidhivad divyair astrair mahāmṛdhe saṃprahṛṣṭācyuto dṛṣṭvā sādhu sādhv iti pūjayan taṃ yaudhāś cābhavan sarve karmaṇānena pūjayan evam uktvā mahārāja vāsudevaṃ dhanaṃjayaḥ prāyāt tava balaṃ jiṣṇur bhāradvājarathaṃ prati tatrāsīd bhairavo nādas tāvakānāṃ jayaiṣiṇām samabhidravatāṃ pārthaṃ daityānām iva vāsavam tatrākaron mahārāja mahīṃ śoṇitakardamām prācchinac cottamāṅgāni pārtho śvanaradantinām krūram āyodhanaṃ jajñe tasmin rājasamāgame$Then King Yudhishthira and the two Pāndava sons of Madri. meanings of the words.111-112. It is true that it is not possible for the Sentence (as a whole,independently of the Words) to express any meaning; because, inasmuchas the cognition of its meaning is otherwise explained (as being basedupon the meanings of Words), it is altogether unwarrantable to assumean independent denotative capacity in the Sentence (as a whole, apartfrom the words composing it).112-113. It is extremely difficult even to assume the denotativeness phalabhavena), by b e ing the cause of future [factors] ( * anagatahetubhiivena), and by[the fact] that the continuum of their specific characteristic (svalak$Wza) is not cut off(ie. , is still continuing).It is obvious that taking prabhiivita as "produced" does not make sense here. The COll01tlOIneafactors of the present may have been produced by past conditioned factors, but it wouldodd to take them to be produced by the fact that they are the effect of past factors, and The powerful Bhimasena surrounded Satvata. Karna and maharatha Goutama showered down arrows. Duryodhana and the others surrounded Shinis descendant. O king! That shower, terrible in form, arose suddenly. However, Shinis descendant fought against those maharathas and countered them. Those great-souled ones possessed celestial weapons. In that great battle, in accordance with the prescribed rites, he countered them with divine weapons. On seeing him, Achyuta was delighted. He praised and worshipped him, saying, Excellent! Excellent! All the warriors honoured him because of his deeds. O great king! Dhananjaya spoke in this way to Vasudeva. Jishnu advanced towards your army, towards the chariot of Bharadvajas son. Desiring victory, those on your side let out a terrible roar. They advanced towards Partha, like the daityas towards Vasava. O great king! He made the earth muddy with blood. Partha severed the heads of dogs, elephants and horses. ĀPS 77, 11ĀPS 80, 12453APS 83, 10ĀPS 84-85, 307APS 85b, 305 When those kings clashed, the field of battle became cruel.

yudhiṣṭhiras tato rājā mādrīputrau ca pāṇḍavau#Then King Yudhishthira and the two Pāndava sons of Madri.$bhīmasenaś ca balavān sātvataṃ paryavārayan#The powerful Bhimasena surrounded Satvata.$karṇaś ca śaravarṣeṇa gautamaś ca mahārathaḥ#Karna and maharatha Goutama showered down arrows.$duryodhanādayas te ca śaineyaṃ paryavārayan#Duryodhana and the others surrounded Shinis descendant.$tāṃ vṛṣṭiṃ sahasā rājann utthitāṃ ghorarūpiṇīm#O king! That shower, terrible in form, arose suddenly.$vārayām āsa śaineyo yodhayaṃs tān mahārathān#However, Shinis descendant fought against those maharathas and countered them.$teṣām astrāṇi divyāni saṃhitāni mahātmanām#Those great-souled ones possessed celestial weapons.$vārayām āsa vidhivad divyair astrair mahāmṛdhe#In that great battle, in accordance with the prescribed rites, he countered them with divine weapons.$saṃprahṛṣṭācyuto dṛṣṭvā sādhu sādhv iti pūjayan#On seeing him, Achyuta was delighted. He praised and worshipped him, saying, Excellent! Excellent!$taṃ yaudhāś cābhavan sarve karmaṇānena pūjayan#All the warriors honoured him because of his deeds.$evam uktvā mahārāja vāsudevaṃ dhanaṃjayaḥ#O great king! Dhananjaya spoke in this way to Vasudeva.$prāyāt tava balaṃ jiṣṇur bhāradvājarathaṃ prati#Jishnu advanced towards your army, towards the chariot of Bharadvajas son.$tatrāsīd bhairavo nādas tāvakānāṃ jayaiṣiṇām#Desiring victory, those on your side let out a terrible roar.$samabhidravatāṃ pārthaṃ daityānām iva vāsavam#They advanced towards Partha, like the daityas towards Vasava.$tatrākaron mahārāja mahīṃ śoṇitakardamām#O great king! He made the earth muddy with blood.$prācchinac cottamāṅgāni pārtho śvanaradantinām#Partha severed the heads of dogs, elephants and horses.$krūram āyodhanaṃ jajñe tasmin rājasamāgame#When those kings clashed, the field of battle became cruel.$

pittaghnaṃ tv anilāpahaṃ gurutaraṃ pathyaṃ na mande nale sadyo bhuktavivardhanaṃ klamaharaṃ tṛṣṇāpahaṃ śāntidaṃ dīptāgneḥ sukhadaṃ kaphāmayaharaṃ saṃtarpaṇaṃ prāṇinām atha nālikerīphalam snigdhaṃ svādurasaṃ vipākamadhuraṃ hṛdyaṃ jaraṃḍa durjaraṃ pittaghnaṃ krimivardhanaṃ madakaraṃ vātāmayadhvaṃsanam āmaśleṣmavikopanaṃ praśamanaṃ vahner bhramadhvaṃsanaṃ kandarpasya balaṃ dadāti nitarāṃ tan nālikerīphalam nālikerodakam susvāduvṛṣyalaghudīpanarūkṣaśītaṃ tadvātapittaharavastiviśuddhihetuḥ$The Pitta-subduing and Vayu-subduing remedies are more efficacious in a case of Nili and not in one due to the action of the deranged Kapha. the ass, which latter is to be held silently (without any Mantra). Thuswe find that the passage quoted sets aside the application of the Mantrawith regard to the reins of the ass, which, together with the reins of the It instantaneously increases the quantity of food eaten, removes fatigue, allays thirst and brings on peace. It gives relief to a person whose digestive fire is strong, and proves curative in diseases due to the action of the deranged Kapha, and acts as a refreshing beverage. Then there is the coconut fruit. It is unctuous, sweet in taste, sweet in digestion, agreeable, and difficult to digest. It subdues the deranged Pitta, increases the number of worms in the organism, and is a vermifuge and corrosive agent. It destroys the deranged Vayu and proves curative in diseases due to the action of the deranged Kapha. 956, 981-2, 988-9, 1014, 1022,1030, 1118, 1127, 1139, 1243,1254, 1262, 1267-8, 1295-6n.anājñātamājñāsyāmīndriya, 130, 157,159, 162-3, 169, 171-2, 174, 177-8, It aggravates the deranged Kapha, pacifies the impairment of the digestive fire, removes vertigo and tends to restore the deranged Vayu to its normal condition. The fruit known as the Nalikeri tends to impart greater strength to the emission of semen, while the one known as the Kandarpa-fruit imparts greater strength to the emission of semen. water from a coconut tree, It is sweet, spermatopoietic, light, appetising, dry, cold in potency, and tends to subdue the Vayu and Pitta; it cleanses the bladder and proves curative in cases of hemoptysis.

pittaghnaṃ tv anilāpahaṃ gurutaraṃ pathyaṃ na mande nale#The Pitta-subduing and Vayu-subduing remedies are more efficacious in a case of Nili and not in one due to the action of the deranged Kapha.$sadyo bhuktavivardhanaṃ klamaharaṃ tṛṣṇāpahaṃ śāntidaṃ#It instantaneously increases the quantity of food eaten, removes fatigue, allays thirst and brings on peace.$dīptāgneḥ sukhadaṃ kaphāmayaharaṃ saṃtarpaṇaṃ prāṇinām#It gives relief to a person whose digestive fire is strong, and proves curative in diseases due to the action of the deranged Kapha, and acts as a refreshing beverage.$atha nālikerīphalam#Then there is the coconut fruit.$snigdhaṃ svādurasaṃ vipākamadhuraṃ hṛdyaṃ jaraṃḍa durjaraṃ#It is unctuous, sweet in taste, sweet in digestion, agreeable, and difficult to digest.$pittaghnaṃ krimivardhanaṃ madakaraṃ vātāmayadhvaṃsanam#It subdues the deranged Pitta, increases the number of worms in the organism, and is a vermifuge and corrosive agent. It destroys the deranged Vayu and proves curative in diseases due to the action of the deranged Kapha.$āmaśleṣmavikopanaṃ praśamanaṃ vahner bhramadhvaṃsanaṃ#It aggravates the deranged Kapha, pacifies the impairment of the digestive fire, removes vertigo and tends to restore the deranged Vayu to its normal condition.$kandarpasya balaṃ dadāti nitarāṃ tan nālikerīphalam#The fruit known as the Nalikeri tends to impart greater strength to the emission of semen, while the one known as the Kandarpa-fruit imparts greater strength to the emission of semen.$nālikerodakam#water from a coconut tree,$susvāduvṛṣyalaghudīpanarūkṣaśītaṃ tadvātapittaharavastiviśuddhihetuḥ#It is sweet, spermatopoietic, light, appetising, dry, cold in potency, and tends to subdue the Vayu and Pitta; it cleanses the bladder and proves curative in cases of hemoptysis.$

atiriktamtat rucitāvaivāk svayampurorugvaivāk vāyavāyāhidarśataaśvināyajvarīriṣaityeteubhetatpraugamnavarcamcadvādaśarcamca yadvevaekaviṃśatiḥ dvādaśamāsāḥpañcartavastrayaimelokāḥ asāvādityaekaviṃśaḥ tenaevatatsalokatāyāmyajamānamadhyūhati tānivaisaptatṛcānibhavanti athoetairvaidevāasurāṇāmsaptasāptānyavṛñjata tathoevaetadyajamānaetairevadviṣatobhrātṛvyasyasaptasāptānivṛṅkte agneragreprātaḥsavanamāsīt indrasyamādhyaṃdinamsavanam viśveṣāmdevānāmtṛtīyasavanam soagnirakāmayata syānmemādhyaṃdinesavaneathotṛtīyasavanaiti indroakāmayata syānmeprātaḥsavaneathotṛtīyasavanaiti viśvedevāakāmayanta$Excess i. e. that which is redundant, excessive. Rucitaḥ and Avāk are synonyms. Vin lII: 8 (T XXII: 1b21-2a1; 227b3-28; 569a19-cI2).SN I: 123 (T II: 59a23-29).L.hleven van de Boeddha, Arnsterdam 1978,74-77).DN II: 112f c 104ft (=AN IV: 310f; Udäna 63f); MPS §16.5ff: Divyavadana, The slayer of a learned Brahmana shall himself investigate the matter, before he pronounces his judgment. To Vayu, to Ahi, to Darsa, to the Açvins, with fever he goes; these are the twelve verses beginning with bhetat and prauga. And, indeed, there are twenty-one. There are twelve months and five seasons. There are the three worlds. yonder sun is the twenty-onefold one; verily by means of it he raises the non-crowned one who leads to its world. They do not contain the seventy-seven constituents, and they are also non-existent. With these he appropriated the seven-seven of the Vaideha and Surâ. Similarly he recites the formula, "Do you recite the yajyā for this sacrifice. " Having recited the formula containing the word Vişnu separating his seven brothers, he recites the Saptadaśa formulas. The morning-pressing was in front of the fire. The midday-pressing belongs to Indra. The third pressing belongs to the Viśve Devas. That Agni desired. I'll be at ease in the second half of the day, or at least at the end of the third pressing. Indra desired. Let there be for me at the morning-pressing, or at the third pressing. The All-gods desired.

atiriktamtat#Excess i. e. that which is redundant, excessive.$rucitāvaivāk#Rucitaḥ and Avāk are synonyms.$svayampurorugvaivāk#The slayer of a learned Brahmana shall himself investigate the matter, before he pronounces his judgment.$vāyavāyāhidarśataaśvināyajvarīriṣaityeteubhetatpraugamnavarcamcadvādaśarcamca#To Vayu, to Ahi, to Darsa, to the Açvins, with fever he goes; these are the twelve verses beginning with bhetat and prauga.$yadvevaekaviṃśatiḥ#And, indeed, there are twenty-one.$dvādaśamāsāḥpañcartavastrayaimelokāḥ#There are twelve months and five seasons. There are the three worlds.$asāvādityaekaviṃśaḥ#yonder sun is the twenty-onefold one;$tenaevatatsalokatāyāmyajamānamadhyūhati#verily by means of it he raises the non-crowned one who leads to its world.$tānivaisaptatṛcānibhavanti#They do not contain the seventy-seven constituents, and they are also non-existent.$athoetairvaidevāasurāṇāmsaptasāptānyavṛñjata#With these he appropriated the seven-seven of the Vaideha and Surâ.$tathoevaetadyajamānaetairevadviṣatobhrātṛvyasyasaptasāptānivṛṅkte#Similarly he recites the formula, "Do you recite the yajyā for this sacrifice. " Having recited the formula containing the word Vişnu separating his seven brothers, he recites the Saptadaśa formulas.$agneragreprātaḥsavanamāsīt#The morning-pressing was in front of the fire.$indrasyamādhyaṃdinamsavanam#The midday-pressing belongs to Indra.$viśveṣāmdevānāmtṛtīyasavanam#The third pressing belongs to the Viśve Devas.$soagnirakāmayata#That Agni desired.$syānmemādhyaṃdinesavaneathotṛtīyasavanaiti#I'll be at ease in the second half of the day, or at least at the end of the third pressing.$indroakāmayata#Indra desired.$syānmeprātaḥsavaneathotṛtīyasavanaiti#Let there be for me at the morning-pressing, or at the third pressing.$viśvedevāakāmayanta#The All-gods desired.$

akṣauhiṇībhiḥ śiṣṭābhir navabhir dvijasattamaḥ saṃvṛtaḥ samaraślāghī guptaḥ kṛpavṛṣādibhiḥ kṛtvā vyūhaṃ mahāyuddhe pātayitvā mahārathān antakapratimaś cogro rātriyuddhe dahan prajāḥ dhṛṣṭadyumnas tv abhūn netā pāṇḍavānāṃ mahāstravit gupto bhīmena tejasvī mitreṇa varuṇo yathā pañcasenāparivṛto droṇaprepsur mahāmanāḥ pitur nikārān saṃsmṛtya raṇe karmākaron mahat tasmiṃs te pṛthivīpālā droṇapārṣatasaṃgare nānādigāgatā vīrāḥ prāyaśo nidhanaṃ gatāḥ dināni pañca tad yuddham abhūt paramadāruṇam tato droṇaḥ pariśrānto dhṛṣṭadyumnavaśaṃ gataḥ tataḥ senāpatir abhūt karṇo dauryodhane bale akṣauhiṇībhiḥ śiṣṭābhir vṛtaḥ pañcabhir āhave tisras tu pāṇḍuputrāṇāṃ camvo bībhatsupālitāḥ$The supreme among brahmanas still possessed nine akshouhinis left. He prided himself in battle and was protected by Kripa, Vrisha and the others. In the great battle, they constructed a vyuha and brought down maharathas. In the battle that took place in the night, he was as fierce as Death and consumed beings. Dhrishtadyumna, skilled in the great weapons, became the leader of the Panchālas. The energetic one was protected by Bhima, like Varuna by Mitra. The great-minded one was surrounded by five armies and wished to get at Drona. He remembered the ill treatment of his father and performed great deeds in the battle. In that encounter between Drona and Parshata, there were many lords of the earth. These brave ones have come from many directions and are generally headed towards destruction. That extremely terrible battle lasted for five days. Drona was exhausted and was subdued by Dhrishtadyumna. After this, Karna became the commander of Duryodhanas forces. He was surrounded by the five akshouhinis that still remained in the battle. 1343, spiegelt sich in dieser Version des Nagarasütra der historische Übergang von derzehngliedrigen Formel zur nvölfgliedrigen."'Siehe 8 I mit Anm. 15. Vgl. in diesem Zusammenhang auch die in $ V.2 behandelteLehrrede SN 12.19. The sons of Pandu had three armies, protected by Bibhātsu.

akṣauhiṇībhiḥ śiṣṭābhir navabhir dvijasattamaḥ#The supreme among brahmanas still possessed nine akshouhinis left.$saṃvṛtaḥ samaraślāghī guptaḥ kṛpavṛṣādibhiḥ#He prided himself in battle and was protected by Kripa, Vrisha and the others.$kṛtvā vyūhaṃ mahāyuddhe pātayitvā mahārathān#In the great battle, they constructed a vyuha and brought down maharathas.$antakapratimaś cogro rātriyuddhe dahan prajāḥ#In the battle that took place in the night, he was as fierce as Death and consumed beings.$dhṛṣṭadyumnas tv abhūn netā pāṇḍavānāṃ mahāstravit#Dhrishtadyumna, skilled in the great weapons, became the leader of the Panchālas.$gupto bhīmena tejasvī mitreṇa varuṇo yathā#The energetic one was protected by Bhima, like Varuna by Mitra.$pañcasenāparivṛto droṇaprepsur mahāmanāḥ#The great-minded one was surrounded by five armies and wished to get at Drona.$pitur nikārān saṃsmṛtya raṇe karmākaron mahat#He remembered the ill treatment of his father and performed great deeds in the battle.$tasmiṃs te pṛthivīpālā droṇapārṣatasaṃgare#In that encounter between Drona and Parshata, there were many lords of the earth.$nānādigāgatā vīrāḥ prāyaśo nidhanaṃ gatāḥ#These brave ones have come from many directions and are generally headed towards destruction.$dināni pañca tad yuddham abhūt paramadāruṇam#That extremely terrible battle lasted for five days.$tato droṇaḥ pariśrānto dhṛṣṭadyumnavaśaṃ gataḥ#Drona was exhausted and was subdued by Dhrishtadyumna.$tataḥ senāpatir abhūt karṇo dauryodhane bale#After this, Karna became the commander of Duryodhanas forces.$akṣauhiṇībhiḥ śiṣṭābhir vṛtaḥ pañcabhir āhave#He was surrounded by the five akshouhinis that still remained in the battle.$tisras tu pāṇḍuputrāṇāṃ camvo bībhatsupālitāḥ#The sons of Pandu had three armies, protected by Bibhātsu.$

tathety uktvā tu saṃhṛṣṭaḥ sauvarṇaṃ ghaṭam ādade ghaṭena tena saumitrir abhyaṣiñcad vibhīṣaṇam laṅkāyāṃ rakṣasāṃ madhye rājānaṃ rāmaśāsanāt abhyaṣiñcat sa dharmātmā śuddhātmānaṃ vibhīṣaṇam tasyāmātyā jahṛṣire bhaktā ye cāsya rākṣasāḥ dṛṣṭvābhiṣiktaṃ laṅkāyāṃ rākṣasendraṃ vibhīṣaṇam rāghavaḥ paramāṃ prītiṃ jagāma sahalakṣmaṇaḥ sa tad rājyaṃ mahat prāpya rāmadattaṃ vibhīṣaṇaḥ prakṛtīḥ sāntvayitvā ca tato rāmam upāgamat akṣatān modakāṃl lājān divyāḥ sumanasas tathā ājahrur atha saṃhṛṣṭāḥ paurās tasmai niśācarāḥ sa tān gṛhītvā durdharṣo rāghavāya nyavedayat maṅgalyaṃ maṅgalaṃ sarvaṃ lakṣmaṇāya ca vīryavān kṛtakāryaṃ samṛddhārthaṃ dṛṣṭvā rāmo vibhīṣaṇam pratijagrāha tat sarvaṃ tasyaiva priyakāmyayā$He cheerfully agreed and took the golden pot. With that pot, Soumitri sprinkled Vibhishana. On Ramas instructions, he instructed the king to reside in Lanka, in the midst of the rakshasas. The one with dharma in his soul consecrated the pure-souled Vibhishana. His advisers and the rakshasas who were devoted to him rejoiced. He saw that Vibhishana, Indra among rakshasas, had been consecrated in Lanka. With Lakshmana, Raghava was filled with great delight. Vibhishana obtained that great kingdom from Rama. He comforted the ordinary people and then went to Rama. There were also unbroken grain, sweetmeats, parched grain and divine flowers. The citizens and the roamers in the night cheerfully brought these for him. The invincible one accepted them and offered them to Raghava. Let everything that is auspicious be for the valiant Lakshmana. Rama saw that Vibhishana had accomplished his objective and was now prosperous. In a desire to do that which would bring him pleasure, he accepted everything.

tathety uktvā tu saṃhṛṣṭaḥ sauvarṇaṃ ghaṭam ādade#He cheerfully agreed and took the golden pot.$ghaṭena tena saumitrir abhyaṣiñcad vibhīṣaṇam#With that pot, Soumitri sprinkled Vibhishana.$laṅkāyāṃ rakṣasāṃ madhye rājānaṃ rāmaśāsanāt#On Ramas instructions, he instructed the king to reside in Lanka, in the midst of the rakshasas.$abhyaṣiñcat sa dharmātmā śuddhātmānaṃ vibhīṣaṇam#The one with dharma in his soul consecrated the pure-souled Vibhishana.$tasyāmātyā jahṛṣire bhaktā ye cāsya rākṣasāḥ#His advisers and the rakshasas who were devoted to him rejoiced.$dṛṣṭvābhiṣiktaṃ laṅkāyāṃ rākṣasendraṃ vibhīṣaṇam#He saw that Vibhishana, Indra among rakshasas, had been consecrated in Lanka.$rāghavaḥ paramāṃ prītiṃ jagāma sahalakṣmaṇaḥ#With Lakshmana, Raghava was filled with great delight.$sa tad rājyaṃ mahat prāpya rāmadattaṃ vibhīṣaṇaḥ#Vibhishana obtained that great kingdom from Rama.$prakṛtīḥ sāntvayitvā ca tato rāmam upāgamat#He comforted the ordinary people and then went to Rama.$akṣatān modakāṃl lājān divyāḥ sumanasas tathā#There were also unbroken grain, sweetmeats, parched grain and divine flowers.$ājahrur atha saṃhṛṣṭāḥ paurās tasmai niśācarāḥ#The citizens and the roamers in the night cheerfully brought these for him.$sa tān gṛhītvā durdharṣo rāghavāya nyavedayat#The invincible one accepted them and offered them to Raghava.$maṅgalyaṃ maṅgalaṃ sarvaṃ lakṣmaṇāya ca vīryavān#Let everything that is auspicious be for the valiant Lakshmana.$kṛtakāryaṃ samṛddhārthaṃ dṛṣṭvā rāmo vibhīṣaṇam#Rama saw that Vibhishana had accomplished his objective and was now prosperous.$pratijagrāha tat sarvaṃ tasyaiva priyakāmyayā#In a desire to do that which would bring him pleasure, he accepted everything.$

alaktakāṅkāni padāni pādayor vikīrṇakeśāsu paretabhūmiṣu ayuktarūpaṃ kim ataḥ paraṃ vada trinetravakṣaḥ sulabhaṃ tavāpi yat stanadvaye smin haricandanāspade padaṃ citābhasmarajaḥ kariṣyati iyaṃ ca te nyā purato viḍambanā yad ūḍhayā vāraṇarājahāryayā vilokya vṛddhokṣam adhiṣṭhitaṃ tvayā mahājanaḥ smeramukho bhaviṣyati dvayaṃ gataṃ saṃprati śocanīyatāṃ samāgamaprārthanayā kapālinaḥ kalā ca sā kāntimatī kalāvatas tvam asya lokasya ca netrakaumudī vapur virūpākṣam alakṣyajanmatā digambaratvena niveditaṃ vasu vareṣu yad bālamṛgākṣi mṛgyate tad asti kiṃ vyastam api trilocane nivartayāsmād asadīpsitān manaḥ kva tadvidhas tvaṃ kva ca puṇyalakṣaṇā$There were marks of red lac on the soles of his feet, and he was lying with disheveled hair on the ground where the dead man had lain. What more incongruous can there be than this that the bosom of the Three-eyed Lord is easily accessible even to you? Tell me. The ashes from funeral pyres will make their mark on your breasts, the place of yellow sandalwood powder. And there is another lady in front of you, the daughter of the king of elephants, who has a pearl necklace that adorns her forehead. The people will see you occupying the old window and their faces will be filled with smiles. Two things have now been reduced to a pitiable condition by the desire for union with the skull-bearer. You are the moonlight to the eyes of this world. Virūpākṣa's body, his birth unobserved, and the fact that he is naked proclaim wealth. O thou having the eyes of a young deer, is that which is sought for in bridegrooms even separately in the case of the Three-eyed God? Turn away your mind from these false hopes. Where are you, and where are those auspicious marks on your body?

alaktakāṅkāni padāni pādayor vikīrṇakeśāsu paretabhūmiṣu#There were marks of red lac on the soles of his feet, and he was lying with disheveled hair on the ground where the dead man had lain.$ayuktarūpaṃ kim ataḥ paraṃ vada trinetravakṣaḥ sulabhaṃ tavāpi yat#What more incongruous can there be than this that the bosom of the Three-eyed Lord is easily accessible even to you? Tell me.$stanadvaye smin haricandanāspade padaṃ citābhasmarajaḥ kariṣyati#The ashes from funeral pyres will make their mark on your breasts, the place of yellow sandalwood powder.$iyaṃ ca te nyā purato viḍambanā yad ūḍhayā vāraṇarājahāryayā#And there is another lady in front of you, the daughter of the king of elephants, who has a pearl necklace that adorns her forehead.$vilokya vṛddhokṣam adhiṣṭhitaṃ tvayā mahājanaḥ smeramukho bhaviṣyati#The people will see you occupying the old window and their faces will be filled with smiles.$dvayaṃ gataṃ saṃprati śocanīyatāṃ samāgamaprārthanayā kapālinaḥ#Two things have now been reduced to a pitiable condition by the desire for union with the skull-bearer.$kalā ca sā kāntimatī kalāvatas tvam asya lokasya ca netrakaumudī#You are the moonlight to the eyes of this world.$vapur virūpākṣam alakṣyajanmatā digambaratvena niveditaṃ vasu#Virūpākṣa's body, his birth unobserved, and the fact that he is naked proclaim wealth.$vareṣu yad bālamṛgākṣi mṛgyate tad asti kiṃ vyastam api trilocane#O thou having the eyes of a young deer, is that which is sought for in bridegrooms even separately in the case of the Three-eyed God?$nivartayāsmād asadīpsitān manaḥ kva tadvidhas tvaṃ kva ca puṇyalakṣaṇā#Turn away your mind from these false hopes. Where are you, and where are those auspicious marks on your body?$

tveṣāḥ amavantaḥ vṛṣapsavaḥ ahrutapsavaḥ gobhiḥ vāṇaḥ sobharīṇām gobandhavaḥ sparase nu prati vaḥ vṛṣatañjayaḥ$But they are the same as these six types of mindfulness meditation, which do not exist separately or conjointly. {This text proves that mindfulness meditation is produced by a single mental faculty. } This text proves that mindfulness meditation is produced by a single mental faculty: it has been taught that mindfulness meditation is produced by a single mental Hob. = Hobogirin, Tokyo 1929ff.IBK = Indogaku Bukkyögaku Kenkyü Oournal of Indian and Buddhist Studies). if they are not endowed with the requisite qualities; The bulls are the drinkers of Soma, and the cows are the drinkers of Soma. He who is addicted to drinking spirituous liquor drinks spirituous liquor; he who has drunk spirituous liquor eats spirituous liquor without having drunk spirituous liquor. •"*'itäiil! They practise austerities which last no more. by means of the cows the arrow, by means of the horses the spear, by means of the chariots the goad, by means of the elephants the flag, by means of the bows the arrow, by means of the weapons the dart, by means of the weapons the missile, by means of the weapons the weapon, by Among the Sobhariyakas, those of the Pâvamânîs; among the Dravatiyakas, those of the Mârgàvatîs; and among the Vaidehakas, those of the Kândrâyana. Bandhu is one related to the cow. Do you embrace each other? To you, O bulls conquerors!

tveṣāḥ#But they are the same as these six types of mindfulness meditation, which do not exist separately or conjointly. {This text proves that mindfulness meditation is produced by a single mental faculty. } This text proves that mindfulness meditation is produced by a single mental faculty: it has been taught that mindfulness meditation is produced by a single mental$amavantaḥ#if they are not endowed with the requisite qualities;$vṛṣapsavaḥ#The bulls are the drinkers of Soma, and the cows are the drinkers of Soma. He who is addicted to drinking spirituous liquor drinks spirituous liquor; he who has drunk spirituous liquor eats spirituous liquor without having drunk spirituous liquor.$ahrutapsavaḥ#They practise austerities which last no more.$gobhiḥ vāṇaḥ#by means of the cows the arrow, by means of the horses the spear, by means of the chariots the goad, by means of the elephants the flag, by means of the bows the arrow, by means of the weapons the dart, by means of the weapons the missile, by means of the weapons the weapon, by$sobharīṇām#Among the Sobhariyakas, those of the Pâvamânîs; among the Dravatiyakas, those of the Mârgàvatîs; and among the Vaidehakas, those of the Kândrâyana.$gobandhavaḥ#Bandhu is one related to the cow.$sparase nu#Do you embrace each other?$prati vaḥ vṛṣatañjayaḥ#To you, O bulls conquerors!$

śuciḥ satyapratijñaś ca nā tvāṃ jātu jighāṃsati priyakāmaś ca te mātus tadarthaṃ cāsya jīvitam tasyāpatyaṃ ca nāsty anyat tasmād aṅgada gamyatām śrutvā hanumato vākyaṃ praśritaṃ dharmasaṃhitam svāmisatkārasaṃyuktam aṅgado vākyam abravīt sthairyaṃ sarvātmanā śaucam ānṛśaṃsyam athārjavam vikramaiś caiva dhairyaṃ ca sugrīve nopapadyate bhrātur jyeṣṭhasya yo bhāryāṃ jīvito mahiṣīṃ priyām dharmeṇa mātaraṃ yas tu svīkaroti jugupsitaḥ kathaṃ sa dharmaṃ jānīte yena bhrātrā durātmanā yuddhāyābhiniyuktena bilasya pihitaṃ mukham satyāt pāṇigṛhītaś ca kṛtakarmā mahāyaśāḥ vismṛto rāghavo yena sa kasya sukṛtaṃ smaret lakṣmaṇasya bhayād yena nādharmabhayabhīruṇā$He is pure and truthful in his pledges. He will never try to kill you. He is affectionate towards your mother and wishes to do that which will bring pleasure to her. His life is also for her sake. He has no offspring other than you. O Angada! Therefore, let us go to him. They heard Hanumats polite words, which were in conformity with dharma. Angada addressed him in words that were full of reverence for the lord. of plants as living beings with one sense-faculty (ekindriya-pii~1in) is still found inpopular Buddhism. Cp., in this connection, also traditional popular Buddhist texts likethe Bhaddasalajataka88 where the tree deity shows characteristic features of a treesoul since she (or: he?) is so closely connected with the tree she inhabits that she hasto die when it is felled, and since she even calls it her body and the saplings herchildre n .89to have an equivalent in any of the Chinese and Tibetan versions except Vin.Sa. (T vol. 23, 74c25,to be read as Wl-1U~:'::E with v.I.). Cpo also ns. 122, 130, 146 and 281. They are steadfastness in every respect of ones being, purity, non-violence and uprightness. Valour and patience are not discernible in Sugriva. His elder brothers wife was his beloved queen and he remained alive. Following dharma, if a person acts like this towards his mother, he is regarded as reprehensible. How does he know dharma? His brother is evil in his soul. When one is engaged in a battle, the mouth of the hole must be closed. The immensely illustrious one has truly accepted the hand in marriage. He is accomplished in his deeds. Who can remember the good deeds of someone who has forgotten Raghava? He did not do this out of fear for Lakshmana, though he was scared of being frightened of adharma.

śuciḥ satyapratijñaś ca nā tvāṃ jātu jighāṃsati#He is pure and truthful in his pledges. He will never try to kill you.$priyakāmaś ca te mātus tadarthaṃ cāsya jīvitam#He is affectionate towards your mother and wishes to do that which will bring pleasure to her. His life is also for her sake.$tasyāpatyaṃ ca nāsty anyat tasmād aṅgada gamyatām#He has no offspring other than you. O Angada! Therefore, let us go to him.$śrutvā hanumato vākyaṃ praśritaṃ dharmasaṃhitam#They heard Hanumats polite words, which were in conformity with dharma.$svāmisatkārasaṃyuktam aṅgado vākyam abravīt#Angada addressed him in words that were full of reverence for the lord.$sthairyaṃ sarvātmanā śaucam ānṛśaṃsyam athārjavam#They are steadfastness in every respect of ones being, purity, non-violence and uprightness.$vikramaiś caiva dhairyaṃ ca sugrīve nopapadyate#Valour and patience are not discernible in Sugriva.$bhrātur jyeṣṭhasya yo bhāryāṃ jīvito mahiṣīṃ priyām#His elder brothers wife was his beloved queen and he remained alive.$dharmeṇa mātaraṃ yas tu svīkaroti jugupsitaḥ#Following dharma, if a person acts like this towards his mother, he is regarded as reprehensible.$kathaṃ sa dharmaṃ jānīte yena bhrātrā durātmanā#How does he know dharma? His brother is evil in his soul.$yuddhāyābhiniyuktena bilasya pihitaṃ mukham#When one is engaged in a battle, the mouth of the hole must be closed.$satyāt pāṇigṛhītaś ca kṛtakarmā mahāyaśāḥ#The immensely illustrious one has truly accepted the hand in marriage. He is accomplished in his deeds.$vismṛto rāghavo yena sa kasya sukṛtaṃ smaret#Who can remember the good deeds of someone who has forgotten Raghava?$lakṣmaṇasya bhayād yena nādharmabhayabhīruṇā#He did not do this out of fear for Lakshmana, though he was scared of being frightened of adharma.$

gīrvāṇagrāmaṇībhirgaganatalagatairgīrbhirudgīthagābhirgandharvaiścāpi gītā guṇagaṇagāramodgārigāthāsahasraiḥ gāhaṃ gāhaṃ gṛhālīragatikagadināṃ gandhayanto gadārtiṃ glānigrāmaṃ grasantāṃ graharuciguravo gopatergovilāsāḥ jīvāturjāḍyajālādhikajanitarujāṃ taptajāmbūnadābhaṃ jaṅghālaṃ jāṅghikānāṃ jaladhijaṭharato jṛmbhamāṇaṃ jagatyām jīvādhānaṃ janānāṃ janakamatha ruco jīvajaivātṛkāderjyotirjājvalyamānaṃ jalajahitakṛto jāyatāṃ vo jayāya$Indexbhutag(r)iima 5, 14; fn. 25, 29, 94,179bhatako[i fn. 492, 857bUa 53.1.1, 53.2.2(a), 65.2; fn. 77,153,954; b.-g(r)iima 5 ....$'... The leaders of the demigods, who are situated in the lower regions of the sky, chanted Vedic hymns. Similarly, the Gandharvas also sang thousands of songs about the Supreme Personality of Godheads transcendental qualities. May Lord Gopati's cow pastimes, fragrant with the scent of his club and heavy on account of the color of planets, swallow up fatigue as he plunges deeper and deeper into the thickets of elephants that run around in their rutting households. The pain caused by the excess of the web of the thighs of living beings was like that of heated gold, and the shanks of those whose shanks were attached to the belly of the ocean, stretched out on the earth. Texts II, Roma, 1958, p. 188,14-16. Cf. also Tson-kha-pa (see fn. 214),125,3 f. productive of sounds) (do not produce sounds)-because they are so (i.e.,because they are Conjunction and Disjunction),—like any other ordinaryConjunction and Disjunction.106-107. In fact, the theories of the movemeut of the sound, andthat of the auditory sense,-as held by the Jaina and the Sankhya respect-ively, are more reasonable than the above (Vaiçēshika) theory. But- May that source of life, the progenitor of all living beings, who is the illuminator of the rays of light emanating from the vital airs of embodied creatures such as the Sun etc., and who blazes forth for the sake of the welfare of all aquatics, be born for your victory.

gīrvāṇagrāmaṇībhirgaganatalagatairgīrbhirudgīthagābhirgandharvaiścāpi gītā guṇagaṇagāramodgārigāthāsahasraiḥ#The leaders of the demigods, who are situated in the lower regions of the sky, chanted Vedic hymns. Similarly, the Gandharvas also sang thousands of songs about the Supreme Personality of Godheads transcendental qualities.$gāhaṃ gāhaṃ gṛhālīragatikagadināṃ gandhayanto gadārtiṃ glānigrāmaṃ grasantāṃ graharuciguravo gopatergovilāsāḥ#May Lord Gopati's cow pastimes, fragrant with the scent of his club and heavy on account of the color of planets, swallow up fatigue as he plunges deeper and deeper into the thickets of elephants that run around in their rutting households.$jīvāturjāḍyajālādhikajanitarujāṃ taptajāmbūnadābhaṃ jaṅghālaṃ jāṅghikānāṃ jaladhijaṭharato jṛmbhamāṇaṃ jagatyām#The pain caused by the excess of the web of the thighs of living beings was like that of heated gold, and the shanks of those whose shanks were attached to the belly of the ocean, stretched out on the earth.$jīvādhānaṃ janānāṃ janakamatha ruco jīvajaivātṛkāderjyotirjājvalyamānaṃ jalajahitakṛto jāyatāṃ vo jayāya#May that source of life, the progenitor of all living beings, who is the illuminator of the rays of light emanating from the vital airs of embodied creatures such as the Sun etc., and who blazes forth for the sake of the welfare of all aquatics, be born for your victory.$

yatra yatra ca gacchāmo jalamannaṃ na vidyate anāvṛṣṭirabhūd ghorā tatra tatraiva nārada prasādyatāṃ muniśreṣṭhāḥ śāpasyāntaṃ kariṣyati hiraṇyabāhur dharmātmā hiraṇyapuramāsthitaḥ yajñaṃ kartuṃ samāyāto revācarukasaṅgame pañcaliṅgāni cābhyarcya śāpāntaṃ ca kariṣyati evamuktvā sa devarṣir brāhmaṇaiḥ śāpakarṣitaiḥ ājagāma tato divyāṃ hiraṇyanagarīṃ śubhām hiraṇyabāhur nṛpatir vaśiṣṭhaś ca mahāmuniḥ vilokya tān munīn sarvān sa devarṣipurogamān abhivādya yathā nyāyam arghapādyair apūjayat nāradas tu tato vākyaṃ rājānam idam abravīt kuśalaṃ te nṛpaśreṣṭha sukhaṃ tiṣṭhasi suvrata nāradasya vacaḥ śrutvā sarvadharmaparāyaṇaḥ uvāca vacanaṃ rājā nāradaṃ ślakṣṇayā girā adya me kuśalaṃ brahmaṃstavapādābjadarśanāt$Wherever we go, there is no water or food to be had. O Narada! There was a terrible drought everywhere. O excellent sages, be pleased. He will bring about an end to the curse. Hiranyabāhu, with dharma in his soul, resides in Hiranyapura. Revā had come to the confluence of Caruka for performing a sacrifice. Having worshipped the five liṅgas, he will bring about an end to the curse. The brahmanas were afflicted because of the curse. Having said this, the devarshi restrained them and took their leave. He then went to the divine and auspicious city of Hiranyapura. King Hiraṇyabāhu, And the great sage Vasiṣṭha He looked at all the sages, with the devarshis at the forefront. Having saluted him, as is proper, he honoured him with materials of worship etc. Narada spoke these words to the king. O best among kings! O one who is excellent in vows! Are you well? You are stationed in happiness. The one who was devoted to all kinds of dharma heard Naradas words. sprechend frühen Text; LAMOTTE führt nur die (von TAKASAKI offenbarübersehene) Stelle SABh 55, 5 an. In gentle words, the king spoke these words to Narada. O Brāhmaṇa, I am happy and well today on seeing your lotus-like feet.

yatra yatra ca gacchāmo jalamannaṃ na vidyate#Wherever we go, there is no water or food to be had.$anāvṛṣṭirabhūd ghorā tatra tatraiva nārada#O Narada! There was a terrible drought everywhere.$prasādyatāṃ muniśreṣṭhāḥ śāpasyāntaṃ kariṣyati#O excellent sages, be pleased. He will bring about an end to the curse.$hiraṇyabāhur dharmātmā hiraṇyapuramāsthitaḥ#Hiranyabāhu, with dharma in his soul, resides in Hiranyapura.$yajñaṃ kartuṃ samāyāto revācarukasaṅgame#Revā had come to the confluence of Caruka for performing a sacrifice.$pañcaliṅgāni cābhyarcya śāpāntaṃ ca kariṣyati#Having worshipped the five liṅgas, he will bring about an end to the curse.$evamuktvā sa devarṣir brāhmaṇaiḥ śāpakarṣitaiḥ#The brahmanas were afflicted because of the curse. Having said this, the devarshi restrained them and took their leave.$ājagāma tato divyāṃ hiraṇyanagarīṃ śubhām#He then went to the divine and auspicious city of Hiranyapura.$hiraṇyabāhur nṛpatir vaśiṣṭhaś ca mahāmuniḥ#King Hiraṇyabāhu, And the great sage Vasiṣṭha$vilokya tān munīn sarvān sa devarṣipurogamān#He looked at all the sages, with the devarshis at the forefront.$abhivādya yathā nyāyam arghapādyair apūjayat#Having saluted him, as is proper, he honoured him with materials of worship etc.$nāradas tu tato vākyaṃ rājānam idam abravīt#Narada spoke these words to the king.$kuśalaṃ te nṛpaśreṣṭha sukhaṃ tiṣṭhasi suvrata#O best among kings! O one who is excellent in vows! Are you well? You are stationed in happiness.$nāradasya vacaḥ śrutvā sarvadharmaparāyaṇaḥ#The one who was devoted to all kinds of dharma heard Naradas words.$uvāca vacanaṃ rājā nāradaṃ ślakṣṇayā girā#In gentle words, the king spoke these words to Narada.$adya me kuśalaṃ brahmaṃstavapādābjadarśanāt#O Brāhmaṇa, I am happy and well today on seeing your lotus-like feet.$

ākalpāntād yaśaḥ puṇyam ajarāmaratā tathā jñānaṃ traikālikaṃ brahman vijñānaṃ ca viraktimat brahmavarcasvino bhūyāt purāṇācāryatāstu te evaṃ varān sa munaye dattvāgāt tryakṣa īśvaraḥ devyai tatkarma kathayann anubhūtaṃ purāmunā so py avāptamahāyoga mahimā bhārgavottamaḥ vicaraty adhunāpy addhā harāv ekāntatāṃ gataḥ anuvarṇitam etat te mārkaṇḍeyasya dhīmataḥ anubhūtaṃ bhagavato māyāvaibhavam adbhutam etat kecid avidvāṃso māyāsaṃsṛtir ātmanaḥ anādyāvartitaṃ nṝṇāṃ kādācitkaṃ pracakṣate ya evam etad bhṛguvarya varṇitaṃ rathāṅgapāṇer anubhāvabhāvitam saṃśrāvayet saṃśṛṇuyād u tāv ubhau tayor na karmāśayasaṃsṛtir bhavet$Until the end of the kalpa, one will obtain fame, merits, freedom from old age and immortality. O brahmana! There are three kinds of knowledgeknowledge about the three times and knowledge about detachment. They will possess the radiance of the brahman. They will be the teachers of the Puranas. After granting these boons to the sage, the Three-eyed Lord went away. He told the queen about an act that he had witnessed in ancient times. The best of the Bhārgavas attained great yogic power. Even now he moves about, having become exclusively devoted to Viṣṇu. Footnotes And References: []: PañcāmṛtaA collection of five sweet things used in worshipping deities. I have recounted this to you about the intelligent Markandeya. extensiveness of the scope of the two cognitions, as implied by their meanings. Thecognition of yellowness leads to the cognition of the bile; and this bile, being the causeof the perception of yellowness in white, is found to exist in the eye, and thereby leadsto the conclusion that its effect-the perception of yellowness-is wrong; and thisconclusion, of the idea of yellowness being a mistaken one, oontradicts the former con- experienced the wonderful power of the Fortunate Ones Māyā. There are some who are ignorant of this and think that this cycle of life is like an illusion created by the atman. It has been going on for a long time and people are talking about it from time immemorial. This was described by Bhṛgu­varya as the prowess of Rathāṅgapāṇi. If one makes others hear or causes others to hear, Then both of them will not have the propensity to transmigrate according to karma.

ākalpāntād yaśaḥ puṇyam ajarāmaratā tathā#Until the end of the kalpa, one will obtain fame, merits, freedom from old age and immortality.$jñānaṃ traikālikaṃ brahman vijñānaṃ ca viraktimat#O brahmana! There are three kinds of knowledgeknowledge about the three times and knowledge about detachment.$brahmavarcasvino bhūyāt purāṇācāryatāstu te#They will possess the radiance of the brahman. They will be the teachers of the Puranas.$evaṃ varān sa munaye dattvāgāt tryakṣa īśvaraḥ#After granting these boons to the sage, the Three-eyed Lord went away.$devyai tatkarma kathayann anubhūtaṃ purāmunā#He told the queen about an act that he had witnessed in ancient times.$so py avāptamahāyoga mahimā bhārgavottamaḥ#The best of the Bhārgavas attained great yogic power.$vicaraty adhunāpy addhā harāv ekāntatāṃ gataḥ#Even now he moves about, having become exclusively devoted to Viṣṇu. Footnotes And References: []: PañcāmṛtaA collection of five sweet things used in worshipping deities.$anuvarṇitam etat te mārkaṇḍeyasya dhīmataḥ#I have recounted this to you about the intelligent Markandeya.$anubhūtaṃ bhagavato māyāvaibhavam adbhutam#experienced the wonderful power of the Fortunate Ones Māyā.$etat kecid avidvāṃso māyāsaṃsṛtir ātmanaḥ#There are some who are ignorant of this and think that this cycle of life is like an illusion created by the atman.$anādyāvartitaṃ nṝṇāṃ kādācitkaṃ pracakṣate#It has been going on for a long time and people are talking about it from time immemorial.$ya evam etad bhṛguvarya varṇitaṃ rathāṅgapāṇer anubhāvabhāvitam#This was described by Bhṛgu­varya as the prowess of Rathāṅgapāṇi.$saṃśrāvayet saṃśṛṇuyād u tāv ubhau tayor na karmāśayasaṃsṛtir bhavet#If one makes others hear or causes others to hear, Then both of them will not have the propensity to transmigrate according to karma.$

vavau saśarkaro vāyur diśaś ca rajasā vṛtāḥ hāhākāraś ca saṃjajñe surāṇāṃ divi bhārata tam iṣuṃ saṃdhitaṃ dṛṣṭvā sūtaputreṇa māriṣa viṣādaṃ paramaṃ jagmuḥ pāṇḍavā dīnacetasaḥ sa sāyakaḥ karṇabhujapramuktaḥ śakrāśaniprakhyaruciḥ śitāgraḥ bhujāntaraṃ prāpya dhanaṃjayasya viveśa valmīkam ivoragottamaḥ sa gāḍhaviddhaḥ samare mahātmā vighūrṇamānaḥ ślathahastagāṇḍivaḥ cacāla bībhatsur amitramardanaḥ kṣiteḥ prakampe ca yathācalottamaḥ tadantaraṃ prāpya vṛṣo mahāratho rathāṅgam urvīgatam ujjihīrṣuḥ rathād avaplutya nigṛhya dorbhyāṃ śaśāka daivān na mahābalo pi tataḥ kirīṭī pratilabhya saṃjñāṃ jagrāha bāṇaṃ yamadaṇḍakalpam dīpto rjunaḥ prāñjalikaṃ mahātmā$A wind of gravel began to blow and the directions were covered with dust. O descendant of the Bharata lineage! There were cries of lamentation among the gods in heaven. O venerable one! The son of a suta affixed that arrow. With their senses afflicted, the Panchalas were immersed in supreme misery. That arrow was released from Karnas hand. Its radiance was like that of Shakras vajra and it was sharp at the tip. It then entered between Dhananjayas arms. It was as if a supreme serpent had entered a termite hill. In that encounter, the great-souled one was severely pierced. He was whirling around with his hand loosened like a cow's tail. second—“fact of its having a sound basis.107-108. The mention of the absence of discrepancy (want of sufficientbasis) is for the purpose of the preclusion of inauthenticity (and not for theaccomplishment of authenticity, which is self-evident). The theory of Bibhatsu, the destroyer of enemies, wavered. It is like an excellent mountain during an earthquake. The maharatha Vrisha was in the centre. restrictive particle when he states, with regard to visual awareness, that it does not apprehendsuch specific features because it apprehends only the v isible [as such] (* riipamiitropalab­ The chariots parts were scattered around on the ground and he wished to rescue them. He leapt down from the chariot and seized him with his arms. Despite his great strength, he was not able to do it because of destiny. (verse 3.61-62).—These verses are quoted in Vivādaratnākara (p.421).Verses 57—66 are omitted by Medhātithi. Then Kiriti regained consciousness. He grabbed an arrow that resembled Yama's staff. The great-souled and radiant Arjuna joined his hands in salutation.

vavau saśarkaro vāyur diśaś ca rajasā vṛtāḥ#A wind of gravel began to blow and the directions were covered with dust.$hāhākāraś ca saṃjajñe surāṇāṃ divi bhārata#O descendant of the Bharata lineage! There were cries of lamentation among the gods in heaven.$tam iṣuṃ saṃdhitaṃ dṛṣṭvā sūtaputreṇa māriṣa#O venerable one! The son of a suta affixed that arrow.$viṣādaṃ paramaṃ jagmuḥ pāṇḍavā dīnacetasaḥ#With their senses afflicted, the Panchalas were immersed in supreme misery.$sa sāyakaḥ karṇabhujapramuktaḥ#That arrow was released from Karnas hand.$śakrāśaniprakhyaruciḥ śitāgraḥ#Its radiance was like that of Shakras vajra and it was sharp at the tip.$bhujāntaraṃ prāpya dhanaṃjayasya#It then entered between Dhananjayas arms.$viveśa valmīkam ivoragottamaḥ#It was as if a supreme serpent had entered a termite hill.$sa gāḍhaviddhaḥ samare mahātmā#In that encounter, the great-souled one was severely pierced.$vighūrṇamānaḥ ślathahastagāṇḍivaḥ#He was whirling around with his hand loosened like a cow's tail.$cacāla bībhatsur amitramardanaḥ#Bibhatsu, the destroyer of enemies, wavered.$kṣiteḥ prakampe ca yathācalottamaḥ#It is like an excellent mountain during an earthquake.$tadantaraṃ prāpya vṛṣo mahāratho#The maharatha Vrisha was in the centre.$rathāṅgam urvīgatam ujjihīrṣuḥ#The chariots parts were scattered around on the ground and he wished to rescue them.$rathād avaplutya nigṛhya dorbhyāṃ#He leapt down from the chariot and seized him with his arms.$śaśāka daivān na mahābalo pi#Despite his great strength, he was not able to do it because of destiny.$tataḥ kirīṭī pratilabhya saṃjñāṃ#Then Kiriti regained consciousness.$jagrāha bāṇaṃ yamadaṇḍakalpam#He grabbed an arrow that resembled Yama's staff.$dīpto rjunaḥ prāñjalikaṃ mahātmā#The great-souled and radiant Arjuna joined his hands in salutation.$

yā vipruṣa odanānām ajasya sarvaṃ tad agne sukṛtasya loke ajaḥ pañcaudano vy akramata tasyora iyam abhavad udaram antarikṣaṃ dyauḥ pṛṣṭhaṃ diśaḥ pārśve ditiś cāditiś ca śṛṅge satyaṃ ca rtaṃ ca cakṣuṣī viśvaṃ rūpaṃ śraddhā prāṇo virāṭ śiraḥ eṣa vā aparimito yajño yad ajaḥ pañcaudanaḥ bhatt adaḥ with proposal of emend ad aparimitaṃ lokaṃ jayaty aparimitaṃ lokam ava rundhe ya evaṃ viduṣe jaṃ pañcaudanaṃ dadāti$The drop of the rice-cakes, the goat's portion [], the female goat's portion, the female sheep's portion, the male sheep's portion, the female sheep's portion, the female sheep's portion, the female sheep's portion, the female sheep's portion, the female sheep All that, O Agni, is in the world of good deeds. The Goat Panchaudana hath stepped apart; This was his breast. The stomach is the firmament. The sky is the back and the directions are the flanks. t.7 Diti and Aditi on the horns; Truth and truth are the two eyes. trikāyam dehamadhye tu cakrarūpeṇa kathyate ||trikāyasya [50a] pañcajñānam̃³ cakramahāsukham matam || (51)dharmasambhoganirmāṇam mahāsukham tathaiva ca ||yoni hṛtkanthamasteṣu trayaḥ kāyā vyavasthitāḥ || (52) Faith is the universal form. Virāṭ is the vital breath, and Śraddhā is the head. This, indeed, is an immeasurable sacrifice. The Goat Panchaudana [] is the goat Panchaudana. End of twenty-fifth chapter from the beginning. ] Chapter Iii. [Thus ends Chapter Iv, The Conduct of Courtiers in Book V, The Conduct of Courtiers of the Arthasástra of Kautilya. End of twenty-sixth chapter from the beginning. ] Chapter X He conquers the unlimited worlds. He wins an immeasurable world. Whoever gives the five kinds of rice to one who knows thus,

yā vipruṣa odanānām ajasya#The drop of the rice-cakes, the goat's portion [], the female goat's portion, the female sheep's portion, the male sheep's portion, the female sheep's portion, the female sheep's portion, the female sheep's portion, the female sheep's portion, the female sheep$sarvaṃ tad agne sukṛtasya loke#All that, O Agni, is in the world of good deeds.$ajaḥ pañcaudano vy akramata#The Goat Panchaudana hath stepped apart;$tasyora iyam abhavad#This was his breast.$udaram antarikṣaṃ dyauḥ pṛṣṭhaṃ diśaḥ pārśve#The stomach is the firmament. The sky is the back and the directions are the flanks.$ditiś cāditiś ca śṛṅge#Diti and Aditi on the horns;$satyaṃ ca rtaṃ ca cakṣuṣī#Truth and truth are the two eyes.$viśvaṃ rūpaṃ śraddhā prāṇo virāṭ śiraḥ#Faith is the universal form. Virāṭ is the vital breath, and Śraddhā is the head.$eṣa vā aparimito yajño#This, indeed, is an immeasurable sacrifice.$yad ajaḥ pañcaudanaḥ#The Goat Panchaudana [] is the goat Panchaudana.$bhatt adaḥ with proposal of emend ad#End of twenty-fifth chapter from the beginning. ] Chapter Iii. [Thus ends Chapter Iv, The Conduct of Courtiers in Book V, The Conduct of Courtiers of the Arthasástra of Kautilya. End of twenty-sixth chapter from the beginning. ] Chapter X$aparimitaṃ lokaṃ jayaty#He conquers the unlimited worlds.$aparimitaṃ lokam ava rundhe#He wins an immeasurable world.$ya evaṃ viduṣe jaṃ pañcaudanaṃ dadāti#Whoever gives the five kinds of rice to one who knows thus,$

dhakṣyati parvatāṃś cāpi sapakṣijantumānavān samādhidhyānayukto pi naiva cittasamāhitaḥ jñānavijñānadharmeṣu viśeṣaṃ nādhigacchati yadi bauddheṣu dharmeṣu niyukto yaṃ dvijottamaḥ kṣipraṃ kleśān vinirjitya bodhicittaṃ ca lapsyati bodhicitte pralabdhe tu tadā lokahite caret bodhisatvo mahāvijño bhaviṣyati na saṃśayaḥ iti niścitya sā devī kāruṇyahitamānasā taṃ subhūtiṃ samāgamya jagādaivaṃ puraḥ sthitā śṛṇu vatsa mahābhāga yan mayā hitam ucyate dhanyo si tvaṃ mahādhīra maharṣir dvijasattama kimarthaṃ vasase caivam ekākī nirjane vane niścittaḥ pratisaṃlīnaḥ kāṣṭhapāṣāṇavadvṛthā dharmārthakāmamokṣeṣu yadi vāñchāsti te yate buddhasya vacanaṃ śrutvā cara saṃbodhisatpathe$It will burn down mountains, with their birds, animals and humans. Even though he is endowed with concentration and meditation, his mind is not concentrated. One does not attain distinction among the dharmas related to knowledge and consciousness. O supreme among brahmanas! You have been instructed in the dharma of buddhahood. They will quickly conquer the afflictions And attain the aspiration to enlightenment. When the aspiration for enlightenment has arisen, One should practice for the welfare of the world. There is no doubt that he will become a bodhisattva of great wisdom. Having thus made up her mind, the goddess felt compassion for him and wished to ensure his welfare. She went up to Subhūti and stood before him, saying, Subhūti, dont be afraid! Dont be afraid! O son! O immensely fortunate one! Listen to what I have to say for your welfare. O supreme among brahmanas! O immensely patient one! O maharshi! You are blessed. Why are you residing alone in this deserted forest? It is useless to be withdrawn and detached, like a piece of wood or a stone. If you have a desire for dharma, artha, kama and moksha, make efforts. Having heard the Buddhas words, Walk on the path to complete awakening!

dhakṣyati parvatāṃś cāpi sapakṣijantumānavān#It will burn down mountains, with their birds, animals and humans.$samādhidhyānayukto pi naiva cittasamāhitaḥ#Even though he is endowed with concentration and meditation, his mind is not concentrated.$jñānavijñānadharmeṣu viśeṣaṃ nādhigacchati#One does not attain distinction among the dharmas related to knowledge and consciousness.$yadi bauddheṣu dharmeṣu niyukto yaṃ dvijottamaḥ#O supreme among brahmanas! You have been instructed in the dharma of buddhahood.$kṣipraṃ kleśān vinirjitya bodhicittaṃ ca lapsyati#They will quickly conquer the afflictions And attain the aspiration to enlightenment.$bodhicitte pralabdhe tu tadā lokahite caret#When the aspiration for enlightenment has arisen, One should practice for the welfare of the world.$bodhisatvo mahāvijño bhaviṣyati na saṃśayaḥ#There is no doubt that he will become a bodhisattva of great wisdom.$iti niścitya sā devī kāruṇyahitamānasā#Having thus made up her mind, the goddess felt compassion for him and wished to ensure his welfare.$taṃ subhūtiṃ samāgamya jagādaivaṃ puraḥ sthitā#She went up to Subhūti and stood before him, saying, Subhūti, dont be afraid! Dont be afraid!$śṛṇu vatsa mahābhāga yan mayā hitam ucyate#O son! O immensely fortunate one! Listen to what I have to say for your welfare.$dhanyo si tvaṃ mahādhīra maharṣir dvijasattama#O supreme among brahmanas! O immensely patient one! O maharshi! You are blessed.$kimarthaṃ vasase caivam ekākī nirjane vane#Why are you residing alone in this deserted forest?$niścittaḥ pratisaṃlīnaḥ kāṣṭhapāṣāṇavadvṛthā#It is useless to be withdrawn and detached, like a piece of wood or a stone.$dharmārthakāmamokṣeṣu yadi vāñchāsti te yate#If you have a desire for dharma, artha, kama and moksha, make efforts.$buddhasya vacanaṃ śrutvā cara saṃbodhisatpathe#Having heard the Buddhas words, Walk on the path to complete awakening!$

vāk ca vaktavyaṃ ca hastau cādātavyaṃ ca upasthaś cānandayitavyaṃ ca pāyuś ca visarjayitavyaṃ ca pādau ca gantavyaṃ ca manaś ca mantavyaṃ ca buddhiś ca boddhavyaṃ ca ahaṅkāraś cāhaṅkartavyaṃ ca cittaṃ ca cetayitavyaṃ ca tejaś ca vidyotayitavyaṃ ca prāṇaś ca vidhārayitavyaṃ ca eṣa hi draṣṭā spraṣṭā śrotā ghrātā rasayitā mantā boddhā kartā vijñānātmā puruṣaḥ sa pare kṣara ātmani saṃpratiṣṭhate param evākṣaraṃ pratipadyate$Speech and what should be spoken;these also are included under the term speech, which is synonymous with what ought to be spoken. Or, it may stand for all those things that have been mentioned in the preceding text as constituting the subject-matter of the Treatise; One must not give with ones hands. The organ of procreation should be used for the act of sexual union and for that of delighting. The anus should be lowered and then the rectum should be lowered. You should walk, but only on foot. 155156157158Read: iti kecit as per Ms.(7b.7) in place of iti ke cet.Ms.(7b.7): -pratibimbavat but Y's emendation to -pratibimbasiddhavat is preferred; cf. his fn.3 The mental faculty and the object of thought. It is intelligence and it is what deserves to be understood. (according to you) the cognition being destroyed as soon as produced,there can be no moment which would allow for its bringing about itseffects.189-90. Then again, since the cognition is destroyed totally (without ---> 691 Bhagavadbhaktistotra 21. On Avadhūtasiddha's Bhagavadbhaktistotra, see YR ad 9 and8156,8160c8523,8524 It is the I-maker and the one who makes the I-maker. The mind is both to be willed and to be willed. It must be fire and it must be lightning. You should sustain your breath of life. The Supreme Personality of Godhead is the seer, the toucher, the listener, the smeller, the taster, the thinker, the knower, the actor and the all-knowing Supersoul. The perishable one is established in the supreme self. verily he attains the highest immovable.

vāk ca vaktavyaṃ ca#Speech and what should be spoken;these also are included under the term speech, which is synonymous with what ought to be spoken. Or, it may stand for all those things that have been mentioned in the preceding text as constituting the subject-matter of the Treatise;$hastau cādātavyaṃ ca#One must not give with ones hands.$upasthaś cānandayitavyaṃ ca#The organ of procreation should be used for the act of sexual union and for that of delighting.$pāyuś ca visarjayitavyaṃ ca#The anus should be lowered and then the rectum should be lowered.$pādau ca gantavyaṃ ca#You should walk, but only on foot.$manaś ca mantavyaṃ ca#The mental faculty and the object of thought.$buddhiś ca boddhavyaṃ ca#It is intelligence and it is what deserves to be understood.$ahaṅkāraś cāhaṅkartavyaṃ ca#It is the I-maker and the one who makes the I-maker.$cittaṃ ca cetayitavyaṃ ca#The mind is both to be willed and to be willed.$tejaś ca vidyotayitavyaṃ ca#It must be fire and it must be lightning.$prāṇaś ca vidhārayitavyaṃ ca#You should sustain your breath of life.$eṣa hi draṣṭā spraṣṭā śrotā ghrātā rasayitā mantā boddhā kartā vijñānātmā puruṣaḥ#The Supreme Personality of Godhead is the seer, the toucher, the listener, the smeller, the taster, the thinker, the knower, the actor and the all-knowing Supersoul.$sa pare kṣara ātmani saṃpratiṣṭhate#The perishable one is established in the supreme self.$param evākṣaraṃ pratipadyate#verily he attains the highest immovable.$

rārdrīkṛtya payodharāñcalam alaṃ sadyaḥ payobindubhiḥ nyagjānudvayamadhyayantritagahṭīvaktrāntarālaskhala ddhārādhvānamanoharaṃ sakhi payo gāṃ dogdhi dāmodaraḥ parvatoddhāraḥ udyamya kandukitamandarasodarādriṃ savyaṃ karaṃ kaṭim anu sthagayann asavyam smerānanaś caladṛgañcalacañcarīka ścittāmbujaṃ mama hariś caṭulīcakāra gohūtiḥ piśaṅgi maṇikastani praṇataśṛṅgi piṅgekṣaṇe mṛdaṅgamukhi dhūmale śabali haṃsi vaṃśīpriye iti svasurabhīkulaṃ muhur udīrṇahīhīdhvani rvidūragatam āhvayan harati hanta cittaṃ hariḥ$Drops of milk should be sprinkled on the region of her breasts and then again soaked with the decoction of the drugs of the Shala-saradi group in the manner of an Anuvasana saturation. The middle of his two knees restrained his gait, and the space between his mouths was empty. An einigen der im vorigen wiedergegebenen Stellen (zu Abs. I. 1. c,d und rn) scheint der \Yortlaut der Uv.-Parallelen in ~r ßh m Rez. 1 zufolgen. Da- es sieh aber in allen Fällen um Lesungen handelt, die auch O friend, Dāmodara milked the cow which was charming with the sound of the clouds. removal of the mountain; Raising up the younger brother of Mandara, he shook it. The left hand rests on the waist and the left on the thigh. Your face is smiling. Your eyes are restless. You are like a chameleon. Hari has made my lotus-like heart quiver. the call to the cows; O one with the tawny breast! O one whose lips are like a jewel! O one whose horns are lowered! O one with the tawny eyes! O one with slender waist! O one with the beautiful thighs! O one with the golden brows! O one with the dishevelled hair! O one with the coppery Mṛdaṅgamukhī dhūmale śabali haṃsī vaṁsīpriyā | The humming of peacocks is repeatedly heard in the vicinity of the fragrant mango tree. Calling on someone who is far away, Hari captivates the hearts of beings.

rārdrīkṛtya payodharāñcalam alaṃ sadyaḥ payobindubhiḥ#Drops of milk should be sprinkled on the region of her breasts and then again soaked with the decoction of the drugs of the Shala-saradi group in the manner of an Anuvasana saturation.$nyagjānudvayamadhyayantritagahṭīvaktrāntarālaskhala#The middle of his two knees restrained his gait, and the space between his mouths was empty.$ddhārādhvānamanoharaṃ sakhi payo gāṃ dogdhi dāmodaraḥ#O friend, Dāmodara milked the cow which was charming with the sound of the clouds.$parvatoddhāraḥ#removal of the mountain;$udyamya kandukitamandarasodarādriṃ#Raising up the younger brother of Mandara, he shook it.$savyaṃ karaṃ kaṭim anu sthagayann asavyam#The left hand rests on the waist and the left on the thigh.$smerānanaś caladṛgañcalacañcarīka#Your face is smiling. Your eyes are restless. You are like a chameleon.$ścittāmbujaṃ mama hariś caṭulīcakāra#Hari has made my lotus-like heart quiver.$gohūtiḥ#the call to the cows;$piśaṅgi maṇikastani praṇataśṛṅgi piṅgekṣaṇe#O one with the tawny breast! O one whose lips are like a jewel! O one whose horns are lowered! O one with the tawny eyes! O one with slender waist! O one with the beautiful thighs! O one with the golden brows! O one with the dishevelled hair! O one with the coppery$mṛdaṅgamukhi dhūmale śabali haṃsi vaṃśīpriye#Mṛdaṅgamukhī dhūmale śabali haṃsī vaṁsīpriyā |$iti svasurabhīkulaṃ muhur udīrṇahīhīdhvani#The humming of peacocks is repeatedly heard in the vicinity of the fragrant mango tree.$rvidūragatam āhvayan harati hanta cittaṃ hariḥ#Calling on someone who is far away, Hari captivates the hearts of beings.$

c yugmavṛtte tadguṇe bhujakoṭijye bhagaṇāṃśavibhājite tadbhujajyāphaladhanur māndaṃ liptādikaṃ phalam śaighryaṃ koṭiphalaṃ kendre makarādau dhanaṃ smṛtamc śaighre saṃśodhyaṃ tu trijīvāyāṃ karkyādau koṭijaṃ phalamc trijīvātah tadbāhuphalavargaikyān mūlaṃ karṇaś calābhidhah trijyābhyastaṃ bhujaphalaṃ calakarṇavibhājitam$Even when the two courses are evenly distributed, equal shares of the wages shall be paid according to the order in which they have been entered into; End of twenty-sixth chapter from the beginning. ] Chapter Viii. b-a In this way, by virtue of their good qualities, they have attained to the state of millions of arms and have been divided into eight parts which are known as bhuja and bhagna. The bowstring of his arms would have a fruit, the bow-string would have a fruit, the alms bowl would have a fruit, the besmeared would have a fruit and so on. Quickness. It yields ten million results when the Sun enters Capricorn etc. If it is in the centre it is said that one attains wealth if it falls in the northeast. 231,23 (VS.),614 we read about an advancedfemale bodhisattva whose612 MIRONOV 1914: 332 (ms. recto line 1c): dharmal;iarzragarbham yasya lciiyesamosarati lokam Ilo 1111 (lacuna). The metre requires - - for yasya; we may readyasya -or yasyo (BHSG ##3.7 and 3.86). Since the construction Aloe samosaratiB nom is well attested to in verses (e.g., Gv 176,24; 181,15; 200,7; 242,13; 304,10; cf._also fn. 615), I tend to take lokam as nom. (neuter ending for masc., cf. BHSG# 8.26) and as the grammatical subject of samosarati, but I do not dare excludeother possibilities. Tibetan gzud byas (see fn. (13) may presuppose samosarita In the case of Trijīva, the purificatory rite should be performed; in the case of Karki and others, it should be performed with a crore of fruits. In the case of Trijīva, the purificatory rite is performed as follows: Oṃ, klīṃ, klīṃ, klīṃ, klīṃ, klī Its root is Karna because of its being united with the group of arms and fruits. It is said to be a mobile one. The arms should be extended And the lobes of the ears kept moving. One should repeat the mantra three times, Stretching out the fingers and joining the hands; This is called the shaking of the wrists.

c yugmavṛtte#Even when the two courses are evenly distributed, equal shares of the wages shall be paid according to the order in which they have been entered into; End of twenty-sixth chapter from the beginning. ] Chapter Viii.$tadguṇe bhujakoṭijye bhagaṇāṃśavibhājite#b-a In this way, by virtue of their good qualities, they have attained to the state of millions of arms and have been divided into eight parts which are known as bhuja and bhagna.$tadbhujajyāphaladhanur māndaṃ liptādikaṃ phalam#The bowstring of his arms would have a fruit, the bow-string would have a fruit, the alms bowl would have a fruit, the besmeared would have a fruit and so on.$śaighryaṃ koṭiphalaṃ kendre makarādau dhanaṃ smṛtamc śaighre#Quickness. It yields ten million results when the Sun enters Capricorn etc. If it is in the centre it is said that one attains wealth if it falls in the northeast.$saṃśodhyaṃ tu trijīvāyāṃ karkyādau koṭijaṃ phalamc trijīvātah#In the case of Trijīva, the purificatory rite should be performed; in the case of Karki and others, it should be performed with a crore of fruits. In the case of Trijīva, the purificatory rite is performed as follows: Oṃ, klīṃ, klīṃ, klīṃ, klīṃ, klī$tadbāhuphalavargaikyān mūlaṃ karṇaś calābhidhah#Its root is Karna because of its being united with the group of arms and fruits. It is said to be a mobile one.$trijyābhyastaṃ bhujaphalaṃ calakarṇavibhājitam#The arms should be extended And the lobes of the ears kept moving. One should repeat the mantra three times, Stretching out the fingers and joining the hands; This is called the shaking of the wrists.$

keśava dhṛtadaśavidharūpa jaya jagadīśa hare vedān uddharate jaganti vahate bhūgolam udbibhrate daityaṃ dārayate baliṃ chalayate kṣatrakṣayaṃ kurvate paulastyaṃ jayate halaṃ kalayate kāruṇyam ātanvate mlecchān mūrcchayate daśākṛtikṛte kṛṣṇāya tubhyaṃ namaḥ prabandhaḥ gurjarīrāganiḥsāratālābhyāṃ gīyate śritakamalākucamaṇḍala dhṛtakuṇḍala e kalitalalitavanamāla jaya jaya deva hare dhruvapadam dinamaṇimaṇḍalamaṇḍana bhavakhaṇḍana e munijanamānasahaṃsa$O Keśava, you have taken up ten forms. Victory to Hari, the lord of the world. He upholds the Vedas and sustains the universe. He holds up the earth, tears apart the daityas and cheats Bali. He brings about the destruction of kshatriyas. Obeisances to You, the Supreme Personality of Godhead, Kṛṣṇa, who conquered the demons like Rāvaṇa, who took up the plow weapon, who displayed His causeless mercy, and who made the barbarian kings fall unconscious. All obeisances to You, the Supreme Personality of God Continuity here stands for succession. It is sung in the key terms of Gurjarī, Rāga and Niḥsāra. He wears earrings that are adorned with garlands of lotus shoots on his bosom. There is a lovely and pleasing forest garland that adorns the head of the goddess Lalitā. * There is also an auspicious, fragrant, sweet-smelling forest garland that adorns the head of the goddess Lalitā. It is full of all kinds of flowers and leaves, and adorned with celestial trees Triumph! Triumph, god Hari! a word for constant, The sun is the central jewel in the circle of the universe. * Māndhātri: My friend, why are you staring at me with your eyes like lotus petals in a blossoming tree? End of Canto : The Chapter on the Descent of the Force of One's Existence. der H.einigung von den äußerlichen Verunreinigungen bereits abgeschlossen sein muß, kann der noch ungereinigte Wesenskern der unedöstenLebewesen, das Gotram, in der Tat nur in ungenauer Redeweise(upacäraM als "Tathägata" - und diese Lebewesen als "den Tathägatain sieh tragend"- bezeichnet werden. O Swan of the Sage's heart, thou who callest thyself O Golden One, thou who callest thyself O Golden One, thou who callest thyself O Golden One, thou who callest thyself O Golden One, thou who callest thyself

keśava dhṛtadaśavidharūpa jaya jagadīśa hare#O Keśava, you have taken up ten forms. Victory to Hari, the lord of the world.$vedān uddharate jaganti vahate bhūgolam udbibhrate daityaṃ dārayate baliṃ chalayate kṣatrakṣayaṃ kurvate#He upholds the Vedas and sustains the universe. He holds up the earth, tears apart the daityas and cheats Bali. He brings about the destruction of kshatriyas.$paulastyaṃ jayate halaṃ kalayate kāruṇyam ātanvate mlecchān mūrcchayate daśākṛtikṛte kṛṣṇāya tubhyaṃ namaḥ#Obeisances to You, the Supreme Personality of Godhead, Kṛṣṇa, who conquered the demons like Rāvaṇa, who took up the plow weapon, who displayed His causeless mercy, and who made the barbarian kings fall unconscious. All obeisances to You, the Supreme Personality of God$prabandhaḥ#Continuity here stands for succession.$gurjarīrāganiḥsāratālābhyāṃ gīyate#It is sung in the key terms of Gurjarī, Rāga and Niḥsāra.$śritakamalākucamaṇḍala dhṛtakuṇḍala e#He wears earrings that are adorned with garlands of lotus shoots on his bosom.$kalitalalitavanamāla#There is a lovely and pleasing forest garland that adorns the head of the goddess Lalitā. * There is also an auspicious, fragrant, sweet-smelling forest garland that adorns the head of the goddess Lalitā. It is full of all kinds of flowers and leaves, and adorned with celestial trees$jaya jaya deva hare#Triumph! Triumph, god Hari!$dhruvapadam#a word for constant,$dinamaṇimaṇḍalamaṇḍana#The sun is the central jewel in the circle of the universe. * Māndhātri: My friend, why are you staring at me with your eyes like lotus petals in a blossoming tree?$bhavakhaṇḍana e#End of Canto : The Chapter on the Descent of the Force of One's Existence.$munijanamānasahaṃsa#O Swan of the Sage's heart, thou who callest thyself O Golden One, thou who callest thyself O Golden One, thou who callest thyself O Golden One, thou who callest thyself O Golden One, thou who callest thyself$

ityādiṣṭaṃ narendraṇa śrutvā purohitādayaḥ tataḥ sa nṛpatī rājā samantrijanapaurikāḥ purohitaṃ purodhāya gośṛṅge gre mudācarat tatra dṛṣṭvā tamācārya nṛpatiḥ saṃpramoditaḥ sametya sāñjalirnatvā pādābje samupāśrayat tathā sarve pi lokāśca samīkṣyenaṃ prasāditāḥ sametya pādayornatvā samupatasthire mudā tān sarvān samupāsīnān samīkṣya sa mahāmatiḥ śāntaśrīstaṃ mahīpālaṃ sampaśyannevamādiśat rājan sadāstu vo bhadraṃ sarvatrāpi nirantaraṃ$---> 13⁹0 Thus is śāstra glossed as āgamagrantha. It seems likely that the ‘śāstra' referred to here14906,14911c15744,15750< esp., v. 41, which is to be compared with PS 98-102). Even YR's question: ka gatiḥ echoes well be the case, but can we, before having solved the arduous problem ofstratifying the pertinent Suttapiṭaka materials, be sure that the Buddha, or earlyBuddhists, used ku⁽ś ⁾ala and aku⁽ś ⁾ala in the terminological sense from the veryoutset, and that they did not rather introduce it only at a somewhat later stage, as a On hearing the kings command, the priest and the others were delighted and said, O lord of men! We have been instructed by your preceptor that we should go to our own city. Having heard the kings command, the priests and the others swiftly went to their appointed places. The king, the kings ministers, the citizens and the inhabitants of the countryside were astounded at what had happened. He placed the priest ahead of him and happily proceeded along the front of Gorośṛṅga. Khyalt=jääna-upalabdhi, 62.Gatı, (1) motion 115 (2) individual existence in one of thesix kinds of bodies, 287.Grahanaka-valja, a short statement to be developed (vivarana)in the sequel, 146. Seeing him there, the king was delighted and said, Reverend Preceptor, we have come here to pay our respects to the great-souled preceptor. The king replied, Yes, reverend Sir, I have done so. He joined his hands in salutation, bowed down and touched her lotus feet. And when he looked on all the worlds, he pleased them. They approached, bowed down at his feet and stood there cheerfully. The immensely intelligent one looked at all those who were seated around him. Śāntaśrī looked at the king and gave him this order: O king! May you always be fortunate in every way.

ityādiṣṭaṃ narendraṇa śrutvā purohitādayaḥ#On hearing the kings command, the priest and the others were delighted and said, O lord of men! We have been instructed by your preceptor that we should go to our own city. Having heard the kings command, the priests and the others swiftly went to their appointed places.$tataḥ sa nṛpatī rājā samantrijanapaurikāḥ#The king, the kings ministers, the citizens and the inhabitants of the countryside were astounded at what had happened.$purohitaṃ purodhāya gośṛṅge gre mudācarat#He placed the priest ahead of him and happily proceeded along the front of Gorośṛṅga.$tatra dṛṣṭvā tamācārya nṛpatiḥ saṃpramoditaḥ#Seeing him there, the king was delighted and said, Reverend Preceptor, we have come here to pay our respects to the great-souled preceptor. The king replied, Yes, reverend Sir, I have done so.$sametya sāñjalirnatvā pādābje samupāśrayat#He joined his hands in salutation, bowed down and touched her lotus feet.$tathā sarve pi lokāśca samīkṣyenaṃ prasāditāḥ#And when he looked on all the worlds, he pleased them.$sametya pādayornatvā samupatasthire mudā#They approached, bowed down at his feet and stood there cheerfully.$tān sarvān samupāsīnān samīkṣya sa mahāmatiḥ#The immensely intelligent one looked at all those who were seated around him.$śāntaśrīstaṃ mahīpālaṃ sampaśyannevamādiśat#Śāntaśrī looked at the king and gave him this order:$rājan sadāstu vo bhadraṃ sarvatrāpi nirantaraṃ#O king! May you always be fortunate in every way.$

uparyupari hoṣyanti tadvo viṣyatīti sa yadagnau juhvati tadenānavatyatha yadenānuparyupari juhvati tadenānavatyatham yadbahiṣparidhi skandati tadeteṣu hutaṃ tasmādu ha nāga iva skannaṃ syādimāṃ vai te prāviśanyadvā idaṃkiṃca skandatyasyāmeva tatsarvam pratitiṣṭhati sa skannamabhimṛśati bhuvapataye svāhā bhuvanapataye svāhā bhūtānām pataye svāhetyetāni vai teṣāmagnīnāṃ nāmāni yadbhuvapatirbhuvanapatirbhūtānām patistadyathā vaṣaṭkṛtaṃ hutamevamasyaiteṣvagniṣu bhavati taddhaike idhmasyaivaitānparidhīnparidadhāti tadu tathā na kuryādanavaklptā ha tasyaite bhavanti yānidhmasya paridadhātyabhyādhānāya hyevedhmaḥ kriyate tasyo$They will offer one after another, thinking, 'That will satiate you!'Now when they offer in the fire, that satiates them. In that they offer one after the other, it does not help them; and in that it spills outside the enclosing-sticks, it does so in these. They entered into this, or whatever else there is, and therefore it is spilt like a snake. verily on her all that settles. prāgukto ] RP1 P3 ; prāgukta° P2° pāttāttattvāt ] RP 1 P3; ° pāttatvāt P2P3 ; guṇebhya ityāde: RNP 223.13 tasmādgaṇaśca ] P2P3 ;RNP3 ; ṣāḍaśaka--- (P2 f. 642) tasmāt api ṣoḍaśakāt P2tasmādgaṇaśca RNP1 23.14 ṣoḍaśakāt ]23.14 bhūtāni || iti ] RNP3 ; bhūtā-niti P223.5 He touches what has been spilt, for that is spilt. To the lord of the world, hail! To the lord of beings, hail! 'Svâhâ! '--these are the names of those fires, to wit, Bhuvapati, Bhuvanapati, the lord of created beings. And as the Vashat-call is offered, so does it become for him in these fires. Here now some lay down those enclosing-sticks of the same faggot; but let him not do so, for it is improper. abhinivisate : 327iidiinavijiiiina: Pt. I ch. 4.2. 8 . 1 ; cf. chs . 4.2.5.7,4 . 2 . 9 , 4 . 3 . 3 § § 2 . 1 ; 9 . 1 . 1 ; 9 . 2 . 1 ; 5 8 1 .3 ;582.3the main one of three names of the subliminalmind in Sarhdh : 2 . 1 ; 3 1 .3 ; 3 7 . 3 ; 1 3 2 ; 1 45 . 1 ;267-268 They are those which he lays down for one who is without a kindling-stick, for it is for laying it down that the kindling-stick is made for him.

uparyupari hoṣyanti tadvo viṣyatīti sa yadagnau juhvati tadenānavatyatha#They will offer one after another, thinking, 'That will satiate you!'Now when they offer in the fire, that satiates them.$yadenānuparyupari juhvati tadenānavatyatham yadbahiṣparidhi skandati tadeteṣu#In that they offer one after the other, it does not help them; and in that it spills outside the enclosing-sticks, it does so in these.$hutaṃ tasmādu ha nāga iva skannaṃ syādimāṃ vai te prāviśanyadvā idaṃkiṃca#They entered into this, or whatever else there is, and therefore it is spilt like a snake.$skandatyasyāmeva tatsarvam pratitiṣṭhati#verily on her all that settles.$sa skannamabhimṛśati#He touches what has been spilt, for that is spilt.$bhuvapataye svāhā bhuvanapataye svāhā bhūtānām pataye#To the lord of the world, hail! To the lord of beings, hail!$svāhetyetāni vai teṣāmagnīnāṃ nāmāni yadbhuvapatirbhuvanapatirbhūtānām#'Svâhâ! '--these are the names of those fires, to wit, Bhuvapati, Bhuvanapati, the lord of created beings.$patistadyathā vaṣaṭkṛtaṃ hutamevamasyaiteṣvagniṣu bhavati#And as the Vashat-call is offered, so does it become for him in these fires.$taddhaike idhmasyaivaitānparidhīnparidadhāti tadu tathā na kuryādanavaklptā ha#Here now some lay down those enclosing-sticks of the same faggot; but let him not do so, for it is improper.$tasyaite bhavanti yānidhmasya paridadhātyabhyādhānāya hyevedhmaḥ kriyate tasyo#They are those which he lays down for one who is without a kindling-stick, for it is for laying it down that the kindling-stick is made for him.$

anyaanupalabdhir eva ucyate anyathā aniṣiddhaupalabdher abhāva asiddheḥ ekasya niṣedhena anyaabhāvasādhane siddhā eva anupalabdhiḥ niṣedhasya anupalabdhirūpatvāt tatra apy arthaantaraniṣedhe kāryakāraṇayor anubhavasya vā tatra anubhavasya apratibandhāt tad abhāve anyena na bhavitavyam iti kuta etat kāryaanupalabdhāv api na avaśyaṃ kāraṇā api tadvanti bhavanti iti tadabhāvaḥ kutaḥ tasmāt kāraṇaanupalabdhir eva abhāvaṃ gamayati iti$56 AKBhed 138.4-7 • II.n.56 AKBhed 138.13-15.II.n.56 AKBhed 138.14-15 • II. The term ananyanupalabdhi, non-apprehension of other things, is meant to be the same as the non-apprehension of other things; and what is meant is that there is no apprehension of anything else. If it were not so, then there could be no apprehension of what has not been denied. The denial of one thing cannot prove the non-existence of another thing; hence it is a well-established fact that there can be no apprehension of anything. because Negation consists in non-apprehension. Here also, when there is denial of other things, e. g., in the sentence one should not eat meat etc., etc., etc. there would be denial of such food as has been declared to be fit for use by the learned Brāhmaṇa; and this would involve the incongruity of the or of the apprehension of a Cause and Effect, or of the Apprehension itself. In this respect, because of the absence of any obstruction to experience, it is [equivalent to] non-conceptual cognition. If it is non-existent, it cannot be something else. How do you know this? Non-apprehension of the effect i. e. when there is non-apprehension of the effect. Moreover, the causes do not necessarily possess these qualities; how then can they be said to be non-existent? Hence, it is the non-perception of the cause alone which leads to the cognition of its non-existence.

anyaanupalabdhir eva ucyate#The term ananyanupalabdhi, non-apprehension of other things, is meant to be the same as the non-apprehension of other things; and what is meant is that there is no apprehension of anything else.$anyathā aniṣiddhaupalabdher abhāva#If it were not so, then there could be no apprehension of what has not been denied.$asiddheḥ ekasya niṣedhena anyaabhāvasādhane siddhā eva anupalabdhiḥ#The denial of one thing cannot prove the non-existence of another thing; hence it is a well-established fact that there can be no apprehension of anything.$niṣedhasya anupalabdhirūpatvāt#because Negation consists in non-apprehension.$tatra apy arthaantaraniṣedhe#Here also, when there is denial of other things, e. g., in the sentence one should not eat meat etc., etc., etc. there would be denial of such food as has been declared to be fit for use by the learned Brāhmaṇa; and this would involve the incongruity of the$kāryakāraṇayor anubhavasya vā#or of the apprehension of a Cause and Effect, or of the Apprehension itself.$tatra anubhavasya apratibandhāt tad#In this respect, because of the absence of any obstruction to experience, it is [equivalent to] non-conceptual cognition.$abhāve anyena na bhavitavyam iti kuta etat#If it is non-existent, it cannot be something else. How do you know this?$kāryaanupalabdhāv#Non-apprehension of the effect i. e. when there is non-apprehension of the effect.$api na avaśyaṃ kāraṇā api tadvanti bhavanti iti tadabhāvaḥ kutaḥ#Moreover, the causes do not necessarily possess these qualities; how then can they be said to be non-existent?$tasmāt kāraṇaanupalabdhir eva abhāvaṃ gamayati iti#Hence, it is the non-perception of the cause alone which leads to the cognition of its non-existence.$

udaṅ dvādaśa vikramānprakrāmati tacaṅku nihanti sa uttaro ṃsa eṣā mātrā vedeḥ atha yattriṃśadvikramā paścādbhavati triṃśadakṣarā vai virāḍvirājā vai devā asmiṃloke pratyatiṣṭhaṃstatho evaiṣa etadvirājaivāsmiṃloke pratitiṣṭhati atho api trayastriṃśatsyuḥ trayastriṃśadakṣarā vai virāḍvirājaivāsmiṃloke pratitiṣṭhati atha yatṣaṭtriṃśadvikramā prācī bhavati ṣaṭtriṃśadakṣarā vai bṛhatī bṛhatyā vai devāḥ svargaṃ lokaṃ samāśnuvata tatho evaiṣa etadbṛhatyaiva svargaṃ lokaṃ samaśnute so sya divyāhavanīyo bhavati atha yaccaturviṃśativikramā purastādbhavati caturviṃśatyakṣarā vai gāyatrī$He strides twelve steps northwards; there he fixes a peg. subject of the kārikā. Yet, he must refer to them at this point of his exposition, because oftheir intermediate status and location between suddhādhvan and aśuddhādhvan. Thus, YR,following AG, reorganizes the various arrangements observed in previous texts of the Saivatradition. He locates here three categories of subjects unambiguously on the scale of thetattvas: the Mantras (along with the Vidyeśvaras), the Vijñānākalas and the Pralayākalasbeing respectively assigned to śuddhavidyā, mahāmāyā and māyā. He will take up the de-scription of the last two categories of subjects, the Pralayākalas and the Sakalas, in his glosson PS 23.513 The Fourth state' (turya) is Śiva’s experience of perfect, blissful, consciousness, tran- The left shoulder is the measure of the Veda. And as to why there are thirty steps behind, --there are three steps in front of it, and four on the left side thereof;--there are two steps behind, and three on the right side thereof: he thus lays them down in order that they may not be cut off from one another. Now as to why there are thirty steps behind, --the The Viraj is of thirty syllables, the gods are detached from the king; In this world he established himself; for such is he: by means of the Virâg he thus establishes himself in this world. Or there may be thirty-three. The Viraj has thirty-three syllables; verily he is the king in this world. He finds support, for it is in him that he finds support. And as to why it is thirty-six steps long from east to west. The Brihatî consists of thirty-six syllables, and the Brihatî consists of thirty-six syllables. The gods attained the world of heaven, and so is he: by means of the Brihatî they have attained the world of heaven. It becomes his heavenly Âhavanîya. And as to why there are twenty-four steps in front. The Gayatri consists of twenty-four syllables;

udaṅ dvādaśa vikramānprakrāmati tacaṅku nihanti sa#He strides twelve steps northwards; there he fixes a peg.$uttaro ṃsa eṣā mātrā vedeḥ#The left shoulder is the measure of the Veda.$atha yattriṃśadvikramā paścādbhavati#And as to why there are thirty steps behind, --there are three steps in front of it, and four on the left side thereof;--there are two steps behind, and three on the right side thereof: he thus lays them down in order that they may not be cut off from one another. Now as to why there are thirty steps behind, --the$triṃśadakṣarā vai virāḍvirājā vai devā#The Viraj is of thirty syllables, the gods are detached from the king;$asmiṃloke pratyatiṣṭhaṃstatho evaiṣa etadvirājaivāsmiṃloke pratitiṣṭhati#In this world he established himself; for such is he: by means of the Virâg he thus establishes himself in this world.$atho api trayastriṃśatsyuḥ#Or there may be thirty-three.$trayastriṃśadakṣarā vai virāḍvirājaivāsmiṃloke#The Viraj has thirty-three syllables; verily he is the king in this world.$pratitiṣṭhati#He finds support, for it is in him that he finds support.$atha yatṣaṭtriṃśadvikramā prācī bhavati#And as to why it is thirty-six steps long from east to west.$ṣaṭtriṃśadakṣarā vai bṛhatī bṛhatyā vai#The Brihatî consists of thirty-six syllables, and the Brihatî consists of thirty-six syllables.$devāḥ svargaṃ lokaṃ samāśnuvata tatho evaiṣa etadbṛhatyaiva svargaṃ lokaṃ#The gods attained the world of heaven, and so is he: by means of the Brihatî they have attained the world of heaven.$samaśnute so sya divyāhavanīyo bhavati#It becomes his heavenly Âhavanîya.$atha yaccaturviṃśativikramā purastādbhavati#And as to why there are twenty-four steps in front.$caturviṃśatyakṣarā vai gāyatrī#The Gayatri consists of twenty-four syllables;$

dyāṃ dharāṃ khaṃ diśo vāri pradiśaś cānunādayan aho dhig iti bhūtānāṃ śabdaḥ samabhavan mahān devatāḥ pitaraś caiva pūrve ye cāsya bāndhavāḥ dadṛśur nihataṃ tatra bhāradvājaṃ mahāratham pāṇḍavās tu jayaṃ labdhvā siṃhanādān pracakrire tena nādena mahatā samakampata medinī vicitrajāmbūnadabhūṣitadhvajaṃ mahārathaṃ rukmarathaṃ nipātitam niśamya kaś cid dhi na harṣam eyivān ṛte mṛdhe drupadasutāt sasṛñjayāt kiṃ kurvāṇaṃ raṇe droṇaṃ jaghnuḥ pāṇḍavasṛñjayāḥ tathā nipuṇam astreṣu sarvaśastrabhṛtām api rathabhaṅgo babhūvāsya dhanur vāśīryatāsyataḥ pramatto vābhavad droṇas tato mṛtyum upeyivān kathaṃ nu pārṣatas tāta śatrubhir duṣpradharṣaṇam kirantam iṣusaṃghātān rukmapuṅkhān anekaśaḥ$The sound echoed in the sky, the earth, the sky, the directions and the sub-directions. A great sound of Shame! arose among all the beings. The gods, the ancestors, And all his former relatives; They saw that Bharadvajas maharatha son had been slain. Having obtained victory, the Pandavas roared like lions. Because of that great roar, the earth trembled. The colourful standard was decorated with molten gold. The maharatha, who was on the golden chariot, has been brought down. No one who heard this was thrilled. With the exception of Drupadas son and the Srinjayas, there is no one else who can fight against him in this battle. What did the Panchālas and Srīnjayas achieve when they struck Drona in battle? He is skilled in the use of all weapons and is supreme among those who wield all weapons. While he was thus engaged, his chariot was shattered and his bow fell down. Drona was intoxicated and that is the reason he has faced death. O son! He is incapable of being vanquished by the enemy. He showered down large numbers of gold-tufted arrows.

dyāṃ dharāṃ khaṃ diśo vāri pradiśaś cānunādayan#The sound echoed in the sky, the earth, the sky, the directions and the sub-directions.$aho dhig iti bhūtānāṃ śabdaḥ samabhavan mahān#A great sound of Shame! arose among all the beings.$devatāḥ pitaraś caiva pūrve ye cāsya bāndhavāḥ#The gods, the ancestors, And all his former relatives;$dadṛśur nihataṃ tatra bhāradvājaṃ mahāratham#They saw that Bharadvajas maharatha son had been slain.$pāṇḍavās tu jayaṃ labdhvā siṃhanādān pracakrire#Having obtained victory, the Pandavas roared like lions.$tena nādena mahatā samakampata medinī#Because of that great roar, the earth trembled.$vicitrajāmbūnadabhūṣitadhvajaṃ#The colourful standard was decorated with molten gold.$mahārathaṃ rukmarathaṃ nipātitam#The maharatha, who was on the golden chariot, has been brought down.$niśamya kaś cid dhi na harṣam eyivān#No one who heard this was thrilled.$ṛte mṛdhe drupadasutāt sasṛñjayāt#With the exception of Drupadas son and the Srinjayas, there is no one else who can fight against him in this battle.$kiṃ kurvāṇaṃ raṇe droṇaṃ jaghnuḥ pāṇḍavasṛñjayāḥ#What did the Panchālas and Srīnjayas achieve when they struck Drona in battle?$tathā nipuṇam astreṣu sarvaśastrabhṛtām api#He is skilled in the use of all weapons and is supreme among those who wield all weapons.$rathabhaṅgo babhūvāsya dhanur vāśīryatāsyataḥ#While he was thus engaged, his chariot was shattered and his bow fell down.$pramatto vābhavad droṇas tato mṛtyum upeyivān#Drona was intoxicated and that is the reason he has faced death.$kathaṃ nu pārṣatas tāta śatrubhir duṣpradharṣaṇam#O son! He is incapable of being vanquished by the enemy.$kirantam iṣusaṃghātān rukmapuṅkhān anekaśaḥ#He showered down large numbers of gold-tufted arrows.$

atraivaṃ vivecanīyaṃ tāsāṃ nitya preyasīnāṃ tasmin jāratvaṃ na sambhavaty eva śrīmaddaśārṇādau hi tan nāmnā tāsāṃ patitvenaivāsāv abhidhīyate vallabho dayitedhyakṣe iti viśva prakāśādigatavallabhaśabdasya dvyarthatvepi dayitatvasya tāsv arhatvāt gautamīyatantre ca tanmantravyākhyāyāṃ patitvenaiva tadvyākhyā dṛśyate tannāmnaḥ khalu brahmatveśvaratvayogena vyākhyādvayaṃ$In this connection, the following considerations should be held:They are always of the nature of conversion; it is in view of this that they have been described as conversions; and it is with a view to this that they have been described as conversions. oder Urenkel. Die deutlichste vor-upani~adische Stelle ist wohl Maiträyal)iSa111hitä 1.8.6,30 wo jedenfalls der Gedanke ausgesprochen wird, daß derdurch rituelles Verdienst in jener Welt erworbene Aufenthalt (in Gestalt vonGestirnen) befristet ist (bzw. sein kann) und der Betreffende dann von dort"herabfällt" (pra-cyu!) und in diese Welt zurückkehrt.Trotzdem bleibt die Frage, warum die Vorstellung einer Wiedergeburt desVerstorbenen in der eigenen Familie nach einem Aufenthalt im Jenseits, wenn In the case of beloveds, it is not possible for them to be his paramours. In the texts like Daśārṇa, etc., it has been said that those who have not acquired mastery over their minds should be employed as priests for the purpose of obtaining wealth. It is in view of this that we have the following declaration: Those who have attained master He is called by the names of his wives, and because he is their husband, he is known as their lover, their beloved, and their protector. Thus he is called Viśva-akṣa. For, even though the word "lovely" has two meanings, manifest and the rest, yet it is the loved one who deserves to be honoured among them. In the Gautamīyātra Tantra also, when the sacred texts are being expounded, it is the husband who is described as the lord. It is seen, indeed, that there are two explanations of the name Brahman in view of its being connected with Brahmā and Īśvara.

atraivaṃ vivecanīyaṃ tāsāṃ nitya#In this connection, the following considerations should be held:They are always of the nature of conversion; it is in view of this that they have been described as conversions; and it is with a view to this that they have been described as conversions.$preyasīnāṃ tasmin jāratvaṃ na sambhavaty eva#In the case of beloveds, it is not possible for them to be his paramours.$śrīmaddaśārṇādau hi tan#In the texts like Daśārṇa, etc., it has been said that those who have not acquired mastery over their minds should be employed as priests for the purpose of obtaining wealth. It is in view of this that we have the following declaration: Those who have attained master$nāmnā tāsāṃ patitvenaivāsāv abhidhīyate vallabho dayitedhyakṣe iti viśva#He is called by the names of his wives, and because he is their husband, he is known as their lover, their beloved, and their protector. Thus he is called Viśva-akṣa.$prakāśādigatavallabhaśabdasya dvyarthatvepi dayitatvasya tāsv arhatvāt#For, even though the word "lovely" has two meanings, manifest and the rest, yet it is the loved one who deserves to be honoured among them.$gautamīyatantre ca tanmantravyākhyāyāṃ patitvenaiva tadvyākhyā#In the Gautamīyātra Tantra also, when the sacred texts are being expounded, it is the husband who is described as the lord.$dṛśyate tannāmnaḥ khalu brahmatveśvaratvayogena vyākhyādvayaṃ#It is seen, indeed, that there are two explanations of the name Brahman in view of its being connected with Brahmā and Īśvara.$

so rcañcrāmyaṃścacāra prajākāmaḥ sa etāmekādaśinīmapaśyatsa ekādaśinyeṣṭvā prajāpatiḥ punarātmānamāpyāyayatopainam prajāḥ samāvartantātiṣṭhantāsya prajāḥ śriye nnādyāya sa vasīyāneveṣṭvābhavat tasmai kamekādaśinyā yajeta evaṃ haiva prajayā paśubhirāpyāyata upainam prajāḥ samāvartante tiṣṭhante sya prajāḥ śriye nnādyāya sa vasīyāneveṣṭvā bhavatyetasmai kamekādaśinyā yajate sa āgneyam prathamam paśumālabhate agnirvai devatānām mukham prajanayitā sa prajāpatiḥ sa u eva yajamānastasmādāgneyo bhavati atha sārasvatam vāgvai sarasvatī vācaiva tatprajāpatiḥ punarātmānamāpyāyayata vāgenamupasamāvartata vācamanukāmātmano kuruta vāco evaiṣa etadāpyāyate vāgenamupasamāvartate vācamanukāmātmanaḥ kurute atha saumyam annaṃ vai somo nnenaiva tatprajāpatiḥ$Desiring offspring, he wandered around. He beheld this set of eleven, and after setting up the set of eleven, he recites the verses containing the word 'eleven. ' Prajapati again strengthened himself, the creatures returned to him, his creatures abode. He became richer after worshipping for the sake of prosperity and joy. For him one should perform the Ekādasina sacrifice. In this way he is strengthened with offspring and cattle; the offspring are supported by him. verily by sacrificing he becomes richer for him. As for the injunction that one performs the Ekādasinī sacrifice: The Adhvaryu performs the Kṛttikā Iṣṭi; the Pratiprasthātr performs the Sāmidhenī Iṣṭi; the Agnidhra performs the Pañcadaśinī Iṣṭi; the sacrificer performs He slaughters the first victim for Agni. Agni is the mouth of the gods, the progenitor; And the Sacrificer also is Pragâpati: therefore it is of Agni's nature. Then one for Sarasvatî. Sarasvatî is speech, and by speech Pragâpati then again strengthened himself. Speech turned unto him, do ye make speech subject to yourselves: with speech he becomes strong. Speech returns to him; he makes speech agreeable to himself. Then one for Soma. Soma, indeed, is food; and with food Pragâpati then.

so rcañcrāmyaṃścacāra prajākāmaḥ#Desiring offspring, he wandered around.$sa etāmekādaśinīmapaśyatsa ekādaśinyeṣṭvā#He beheld this set of eleven, and after setting up the set of eleven, he recites the verses containing the word 'eleven. '$prajāpatiḥ punarātmānamāpyāyayatopainam prajāḥ samāvartantātiṣṭhantāsya prajāḥ#Prajapati again strengthened himself, the creatures returned to him, his creatures abode.$śriye nnādyāya sa vasīyāneveṣṭvābhavat#He became richer after worshipping for the sake of prosperity and joy.$tasmai kamekādaśinyā yajeta#For him one should perform the Ekādasina sacrifice.$evaṃ haiva prajayā paśubhirāpyāyata upainam prajāḥ#In this way he is strengthened with offspring and cattle; the offspring are supported by him.$samāvartante tiṣṭhante sya prajāḥ śriye nnādyāya sa vasīyāneveṣṭvā bhavatyetasmai#verily by sacrificing he becomes richer for him.$kamekādaśinyā yajate#As for the injunction that one performs the Ekādasinī sacrifice: The Adhvaryu performs the Kṛttikā Iṣṭi; the Pratiprasthātr performs the Sāmidhenī Iṣṭi; the Agnidhra performs the Pañcadaśinī Iṣṭi; the sacrificer performs$sa āgneyam prathamam paśumālabhate#He slaughters the first victim for Agni.$agnirvai devatānām mukham prajanayitā sa#Agni is the mouth of the gods, the progenitor;$prajāpatiḥ sa u eva yajamānastasmādāgneyo bhavati#And the Sacrificer also is Pragâpati: therefore it is of Agni's nature.$atha sārasvatam#Then one for Sarasvatî.$vāgvai sarasvatī vācaiva tatprajāpatiḥ punarātmānamāpyāyayata#Sarasvatî is speech, and by speech Pragâpati then again strengthened himself.$vāgenamupasamāvartata vācamanukāmātmano kuruta vāco evaiṣa etadāpyāyate#Speech turned unto him, do ye make speech subject to yourselves: with speech he becomes strong.$vāgenamupasamāvartate vācamanukāmātmanaḥ kurute#Speech returns to him; he makes speech agreeable to himself.$atha saumyam#Then one for Soma.$annaṃ vai somo nnenaiva tatprajāpatiḥ#Soma, indeed, is food; and with food Pragâpati then.$