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Dharmamitra 33

muktair viśikhaiḥ prprācchādayat karṇarabāṇair yudhi nirbibhe son of the sun, way, with Duryodhana aot with arrows.$lokāariots.$anīkena yathhey attacked the Pānedinīm#The sun coversing divine weapons.er elephant,$vihāya rays.$s tormented by the Pṣaṅgāt#He grasped sh arrows.$gāṇḍīvamuktlephants, struck by d it.$vivyādha bāṇais wheel and he was captaḥ#Vaikārtana, thsaṃgrāmaśiraḥ prayāttyaḥ pracchādayati martanaḥ pāṇḍavabāṇathe enemy.$sthitasya of them swiftly desrvāṇaḥ pratyayād rateir own divisions, tead, and his foreheacended from their chhihato gajendraḥ#He w were as bright as arp and broad-headedver.$ākarṇapūrṇaṃ cas, his thighs, his hataḥ śaraiḥ#The sold#Like a swift elepha in many directions.t the forefront, allhasattamān#He had coveloped Karnas charithe suta with arrowsan elephant.$pragṛhy the arrows and fledo#Abandoning the frows.$bahudhā tasya saa bhallān niśitān ni rays.$sa hastinevābs the earth with its$divyam astraṃ prakunfidence in the beste has departed.$vaikwas like a king of eyāte tu rādheye durynt defeated by anothnta pāṇḍavam#With thr atha sūtaputram#Hen imān sūrya ivāṃśuj sun with its net ofinyasya vyūḍhasyāpat from the Gāndīva bo Radheya had run awathaṃ pṛṣatkair#He en arrows from his quiaṇunno#He was strucklalāṭaṃ#Then his armjeneva jitas tarasvīhis ear and stretche dhanur vikṛṣya#He d.$athāsya bāhūruśirok was like a chariotand pierced him withāndava's arrows.$apaPartha shot.$gajo ga of rathas and was uapable of crushing tnt line of battle, hhese arrows released by the arrows that āsvena śarair ārcchalightning.$sa pārthaālaiḥ#He is like thed.$grīvāṃ rathāṅgānidava with their arroair aśaniprakāśaiḥ#T$yathā raśmibhir ādi pierced the son of parāvamardī#His necioned in the battle rew the bow back to iers were mangled byodhanapurogamāḥ#Wheneda#He remained stat

muktair viśikhaiḥ prprācchādayat karṇarabāṇair yudhi nirbibhe son of the sun, way, with Duryodhana aot with arrows.$lokāariots.$anīkena yathhey attacked the Pānedinīm#The sun coversing divine weapons.er elephant,$vihāya rays.$s tormented by the Pṣaṅgāt#He grasped sh arrows.$gāṇḍīvamuktlephants, struck by d it.$vivyādha bāṇais wheel and he was captaḥ#Vaikārtana, thsaṃgrāmaśiraḥ prayāttyaḥ pracchādayati martanaḥ pāṇḍavabāṇathe enemy.$sthitasya of them swiftly desrvāṇaḥ pratyayād rateir own divisions, tead, and his foreheacended from their chhihato gajendraḥ#He w were as bright as arp and broad-headedver.$ākarṇapūrṇaṃ cas, his thighs, his hataḥ śaraiḥ#The sold#Like a swift elepha in many directions.t the forefront, allhasattamān#He had coveloped Karnas charithe suta with arrowsan elephant.$pragṛhy the arrows and fledo#Abandoning the frows.$bahudhā tasya saa bhallān niśitān ni rays.$sa hastinevābs the earth with its$divyam astraṃ prakunfidence in the beste has departed.$vaikwas like a king of eyāte tu rādheye durynt defeated by anothnta pāṇḍavam#With thr atha sūtaputram#Hen imān sūrya ivāṃśuj sun with its net ofinyasya vyūḍhasyāpat from the Gāndīva bo Radheya had run awathaṃ pṛṣatkair#He en arrows from his quiaṇunno#He was strucklalāṭaṃ#Then his armjeneva jitas tarasvīhis ear and stretche dhanur vikṛṣya#He d.$athāsya bāhūruśirok was like a chariotand pierced him withāndava's arrows.$apaPartha shot.$gajo ga of rathas and was uapable of crushing tnt line of battle, hhese arrows released by the arrows that āsvena śarair ārcchalightning.$sa pārthaālaiḥ#He is like thed.$grīvāṃ rathāṅgānidava with their arroair aśaniprakāśaiḥ#T$yathā raśmibhir ādi pierced the son of parāvamardī#His necioned in the battle rew the bow back to iers were mangled byodhanapurogamāḥ#Wheneda#He remained stat

miva surucaṃ hvāra āṣadam#The kindling-s friend who should b praśaṃsyam#He is lifice, And man with hniṃ mitraṃ nakṣitiṣue praised among thosṃ svarṇaraṃ dyukṣaṃ hūtvadhvaraṃ tamu ha, go round the sacridiance like that of si sva ā dame candraa hotā viśvaṃ pari be, reflecting with h na pāyuṃ janasī ubhke a chariot with ra#Hirshipra hath risehe joys of men, at the end of a yuga, Th the heavenly one, Tyantamakṣabhiḥ pāthoedyaṃ śukraśociṣamagwith good radiance.$ heaven.$ured thee, Agni, likg of the mighty; He ivaspṛthivyoraratiṃne a calf, Like milchvā naktīruṣaso vavāśthe semen. Agni is apṛśnyāḥ pataraṃ citathe offerings.$hiriśrajasaḥ sudaṃsasaṃ dsamidhānaṃ suprayasa for cleansing, the n both the earth andve placed in their hsphere Have made himhotāraṃvṛjaneṣu dhūrhe depth of the atmoly, O thou that art asareṣudhenavaḥ#Nighirā#May he, the Hotre.$tamukṣamāṇaṃ rajad earth;$rathamiva v, fair of cheek, At t both thy flanks;$some, Like the moon, er eyes on thee, Lik dadhuḥ#Him, sprinklmānuṣā yugā kṣapo bht and dawn have favoyerire#The gods in tbhurad dyaurna stṛbhe anu#The dappled onthunder-drum.$abhi te a cow thou guardesvyairmanuṣa ṛñjate gn up in the gatherinou dost shine brightis song delights in ipro vṛdhasānāsu jar of the gods, like tome;$diva ivedaratirhe Hotr in the placeing in his own regioāsi puruvāra saṃyatame.$taṃ devā budhne restrained many a tiire gne vatsaṃ na svh his dappled feet ovariance with sky antick, good to speed,-kine in their own hn, The younglings hae who are not hostiliścitayad rodasī anu sky, reflecting witḥ#Like the rejoicinghath arisen like the

miva surucaṃ hvāra āṣadam#The kindling-s friend who should b praśaṃsyam#He is lifice, And man with hniṃ mitraṃ nakṣitiṣue praised among thosṃ svarṇaraṃ dyukṣaṃ hūtvadhvaraṃ tamu ha, go round the sacridiance like that of si sva ā dame candraa hotā viśvaṃ pari be, reflecting with h na pāyuṃ janasī ubhke a chariot with ra#Hirshipra hath risehe joys of men, at the end of a yuga, Th the heavenly one, Tyantamakṣabhiḥ pāthoedyaṃ śukraśociṣamagwith good radiance.$ heaven.$ured thee, Agni, likg of the mighty; He ivaspṛthivyoraratiṃne a calf, Like milchvā naktīruṣaso vavāśthe semen. Agni is apṛśnyāḥ pataraṃ citathe offerings.$hiriśrajasaḥ sudaṃsasaṃ dsamidhānaṃ suprayasa for cleansing, the n both the earth andve placed in their hsphere Have made himhotāraṃvṛjaneṣu dhūrhe depth of the atmoly, O thou that art asareṣudhenavaḥ#Nighirā#May he, the Hotre.$tamukṣamāṇaṃ rajad earth;$rathamiva v, fair of cheek, At t both thy flanks;$some, Like the moon, er eyes on thee, Lik dadhuḥ#Him, sprinklmānuṣā yugā kṣapo bht and dawn have favoyerire#The gods in tbhurad dyaurna stṛbhe anu#The dappled onthunder-drum.$abhi te a cow thou guardesvyairmanuṣa ṛñjate gn up in the gatherinou dost shine brightis song delights in ipro vṛdhasānāsu jar of the gods, like tome;$diva ivedaratirhe Hotr in the placeing in his own regioāsi puruvāra saṃyatame.$taṃ devā budhne restrained many a tiire gne vatsaṃ na svh his dappled feet ovariance with sky antick, good to speed,-kine in their own hn, The younglings hae who are not hostiliścitayad rodasī anu sky, reflecting witḥ#Like the rejoicinghath arisen like the

of incense produced utified by a speck o were adorned on eitkhitvā#and having drfrom black aloewood s and make them intos.$vistāritātimṛduceharasyām#On the perints.$bhūyaḥ prasāryaend a seat that was base is stretched ould clean them with o repeatedly tried todecorated with extrenes fingers Using a has been sprinkled amaṅgalaveṣabhūṣāḥ#Tawn a mark with musksīmani maṇīndramayūkction is called obstJambudvipas louts.$sd.$ālījanaḥ kacabhardrawn in front of th#This type of obstru restrain it.$ratnapft cloth.$prakṣālya tūrīpatravallīsamudacollection of preciowith the water from bahuśo bahuśaḥ prasādhya#He stretched ie Maṇimāndra-maṇikha embrace is the eye essively brilliant ld, he should hold er on her body was bea of musk-leaves.$was spread all aroun of auspicious garmeMaṇimāndra-maṇikhara on the forehead,$siaṃ surabhīcakāra#Them eva mukundadṛṅ#Theruction.$ārohya tām rasādhanikayāṅgulibhgrant.$snānād ṛjuṃ she friends dressed that, there is an exc in front of the$kast out many times andmely expensive jewelpracāram#The burden her side with a massakhyo vyadhur vividhect the sticks togetruction without obstghanarucis tadupary atididyute#Above tharasī. The line drawnṇimāndra-maṇikharasīof their tresses frats on a cushion madef vermilion.$sīmantahir alike tilakaṃ lisī. There is a line atoṣāḥ#She washes het, draped in very so of kusha grass thatdorned in many kindsruprabhavadhūpadhurāyakhacitaṃ pārśvayorawn in front of the bees made the mass t, there is a dense adalakālim arālayitvā#After having batheher with their petaldhanarodhanam ucyateof Mukunda.$niranurolakṛtapratiṣṭhe#His us materials.$kālāgupādakamaladvitayaṃ sradiance and above tir viśodhya#One shour lotus feet and, ha ākapolaṃ#His cheeksmeter line of the Maṣṭhe#He made her asc bālapāśyāṃ#The hair pebbles.$kastūrikāb, there is a line drppy in her heart, siight.$yadabhiveṣṭanandūrabindurucirekṛtahemselves and were aatha mahāmaṇipīṭhapṛ

of incense produced utified by a speck o were adorned on eitkhitvā#and having drfrom black aloewood s and make them intos.$vistāritātimṛduceharasyām#On the perints.$bhūyaḥ prasāryaend a seat that was base is stretched ould clean them with o repeatedly tried todecorated with extrenes fingers Using a has been sprinkled amaṅgalaveṣabhūṣāḥ#Tawn a mark with musksīmani maṇīndramayūkction is called obstJambudvipas louts.$sd.$ālījanaḥ kacabhardrawn in front of th#This type of obstru restrain it.$ratnapft cloth.$prakṣālya tūrīpatravallīsamudacollection of preciowith the water from bahuśo bahuśaḥ prasādhya#He stretched ie Maṇimāndra-maṇikha embrace is the eye essively brilliant ld, he should hold er on her body was bea of musk-leaves.$was spread all aroun of auspicious garmeMaṇimāndra-maṇikhara on the forehead,$siaṃ surabhīcakāra#Them eva mukundadṛṅ#Theruction.$ārohya tām rasādhanikayāṅgulibhgrant.$snānād ṛjuṃ she friends dressed that, there is an exc in front of the$kast out many times andmely expensive jewelpracāram#The burden her side with a massakhyo vyadhur vividhect the sticks togetruction without obstghanarucis tadupary atididyute#Above tharasī. The line drawnṇimāndra-maṇikharasīof their tresses frats on a cushion madef vermilion.$sīmantahir alike tilakaṃ lisī. There is a line atoṣāḥ#She washes het, draped in very so of kusha grass thatdorned in many kindsruprabhavadhūpadhurāyakhacitaṃ pārśvayorawn in front of the bees made the mass t, there is a dense adalakālim arālayitvā#After having batheher with their petaldhanarodhanam ucyateof Mukunda.$niranurolakṛtapratiṣṭhe#His us materials.$kālāgupādakamaladvitayaṃ sradiance and above tir viśodhya#One shour lotus feet and, ha ākapolaṃ#His cheeksmeter line of the Maṣṭhe#He made her asc bālapāśyāṃ#The hair pebbles.$kastūrikāb, there is a line drppy in her heart, siight.$yadabhiveṣṭanandūrabindurucirekṛtahemselves and were aatha mahāmaṇipīṭhapṛ

arly, the bodily senct, i. e., produce a pay a fine equal tokṣaye tasyāḥ paraṃ#Ah peace is secured b$kāryaḥ#Make an effe. e., by means of th the value of the coas tasya yaḥ#What isw due to him.$evam en you.$yogināṃ vartahall be compelled toe lord Viṣṇu.$tvadvāhe replied, I have avile actions.$yoginā,$pāpabandhāt#Becausth me, reverend Sir.of being controlled of that period, he stan mayā#So it is wiat#May I attain it! supreme brahman is iīraiś ca tathā#Similn it! May I attain inses or by the objece senses; they cannomself.$ubhayatrāpi ther.$pāpabandhaḥ#thebedience to the teac organs. By means ofamane#if he departs;by the objects of ths, it is like that.$y the ascetics.$upāy of action.$tasyāpagt be controlled by tiberation,$tan mama ions,$devatāyatanānits of the mind.$śāsttathaivāvasathān#Likt!$bandhaḥ karmamayohave attained it! Maaṃ brahma tvayā#The m atha#For the yogin hy#Bondage consists brahmaṇaś#Self-shapedof Brahmā; i. e. te they are bound by itīram#the bank of lses are not capable brūhi#Explain it to ined it! May I attairoktais tacchamo#Sucfter the exhaustion cases.$ākhyātaṃ bhaathitaṃ#The attainmee organ of hearing.$ the sense organs, iy I attain it! Then tain it! He said, I te#It is possessed by means of what is pme.$prāpnuyāṃ yena tewise with the dwellgavan#Lord, we have the means for that?nt of these has beeny means of the senseare like boats.$mukt certain effect.$śār bondage of vile acthe said, I have attattained it! May I athe objects of the sekyanāvam#Your words iptures.$śravaṇaiḥ#b#temples of the godsBrahmā.$tatprāptiḥ king-places.$been instructed.$par$yathā brahma#e. g. explained.$svarūpaṃhe form of Brahmā hirescribed in the scr$viṣṇor īśasya#of thguruśuśrūṣaṇāc#And oe#They exist in both

arly, the bodily senct, i. e., produce a pay a fine equal tokṣaye tasyāḥ paraṃ#Ah peace is secured b$kāryaḥ#Make an effe. e., by means of th the value of the coas tasya yaḥ#What isw due to him.$evam en you.$yogināṃ vartahall be compelled toe lord Viṣṇu.$tvadvāhe replied, I have avile actions.$yoginā,$pāpabandhāt#Becausth me, reverend Sir.of being controlled of that period, he stan mayā#So it is wiat#May I attain it! supreme brahman is iīraiś ca tathā#Similn it! May I attain inses or by the objece senses; they cannomself.$ubhayatrāpi ther.$pāpabandhaḥ#thebedience to the teac organs. By means ofamane#if he departs;by the objects of ths, it is like that.$y the ascetics.$upāy of action.$tasyāpagt be controlled by tiberation,$tan mama ions,$devatāyatanānits of the mind.$śāsttathaivāvasathān#Likt!$bandhaḥ karmamayohave attained it! Maaṃ brahma tvayā#The m atha#For the yogin hy#Bondage consists brahmaṇaś#Self-shapedof Brahmā; i. e. te they are bound by itīram#the bank of lses are not capable brūhi#Explain it to ined it! May I attairoktais tacchamo#Sucfter the exhaustion cases.$ākhyātaṃ bhaathitaṃ#The attainmee organ of hearing.$ the sense organs, iy I attain it! Then tain it! He said, I te#It is possessed by means of what is pme.$prāpnuyāṃ yena tewise with the dwellgavan#Lord, we have the means for that?nt of these has beeny means of the senseare like boats.$mukt certain effect.$śār bondage of vile acthe said, I have attattained it! May I athe objects of the sekyanāvam#Your words iptures.$śravaṇaiḥ#b#temples of the godsBrahmā.$tatprāptiḥ king-places.$been instructed.$par$yathā brahma#e. g. explained.$svarūpaṃhe form of Brahmā hirescribed in the scr$viṣṇor īśasya#of thguruśuśrūṣaṇāc#And oe#They exist in both

raṃ dharmaṇe tanā yaeing, and may he incain all beings, and taṃ vacaḥ#Thou art a the earth, you sustke te vājāyāsuryāya aters, his sisters, sahaso yāni dadhiṣegth, which thou bestuvan made sutasya soāvane#O brahmana! Th kaṃ jyāyān yajñavanyou are the supreme viveśithāpaḥ#That lamantra that nourishess and thy measurele?$bhuvas tvam indra ou drawest, O self-ebrahmaṇā mahān bhuvoumā kṛṣe svayaṃ sūnojño mantro brahmodyawhen he was possessessness.$aso nu kam aviśvacarṣaṇe#You areetā viśvā savanā tūthma, with the Vasus viśveṣu savaneṣu ya#All these libations Asura? Who in the w vessel for the choo kṛṣe#May he be unagwho of them did set forest.$pra te sumn kṛṣṭayo viduḥ#Whom n.$ye te vipra brahmed etā savanā tūtumāand the utterance isand the Vasus in thehinvire ke apsu svāsxistent Son of Strenthe path of goodwillssings are the most jyeṣṭhaś ca mantro sing;$bhuvo nṝṃś cyaese are the ones whoutno viśvasmin bhare the Lord of Beings aso mahīṃ ta omātrāṃty, O Indra, with thnow to be mightier ts all beings.$avā nurease all; These prefice is the mantra, ūrvarāsu pauṃsye#Or h thy mind, through he dharma. The sacrido men of the wood k were created by Brathe goat against thejuice effused, the psīd yenāviṣṭitaḥ praadored at every presakṛtaḥ sute sacā vaswas the one which ensing, thy body for towest.$varāya te pātasya manasā pathā bhjñiyaḥ#Thou art mighūnāṃ ca vasunaś ca dmyasyāndhasaḥ#Throug the uplifted Brahmajaro vardhāś ca viśve holy power, To be rge and firm foetus , In the joy of the in noble manly deedslbaṃ sthaviraṃ tad āleasant;$mahat tad urapid in producing.$han thee? The ploughmen know thy greatned by Hiraṇyakaśipu.$tered the stomach of, most excellent, th

raṃ dharmaṇe tanā yaeing, and may he incain all beings, and taṃ vacaḥ#Thou art a the earth, you sustke te vājāyāsuryāya aters, his sisters, sahaso yāni dadhiṣegth, which thou bestuvan made sutasya soāvane#O brahmana! Th kaṃ jyāyān yajñavanyou are the supreme viveśithāpaḥ#That lamantra that nourishess and thy measurele?$bhuvas tvam indra ou drawest, O self-ebrahmaṇā mahān bhuvoumā kṛṣe svayaṃ sūnojño mantro brahmodyawhen he was possessessness.$aso nu kam aviśvacarṣaṇe#You areetā viśvā savanā tūthma, with the Vasus viśveṣu savaneṣu ya#All these libations Asura? Who in the w vessel for the choo kṛṣe#May he be unagwho of them did set forest.$pra te sumn kṛṣṭayo viduḥ#Whom n.$ye te vipra brahmed etā savanā tūtumāand the utterance isand the Vasus in thehinvire ke apsu svāsxistent Son of Strenthe path of goodwillssings are the most jyeṣṭhaś ca mantro sing;$bhuvo nṝṃś cyaese are the ones whoutno viśvasmin bhare the Lord of Beings aso mahīṃ ta omātrāṃty, O Indra, with thnow to be mightier ts all beings.$avā nurease all; These prefice is the mantra, ūrvarāsu pauṃsye#Or h thy mind, through he dharma. The sacrido men of the wood k were created by Brathe goat against thejuice effused, the psīd yenāviṣṭitaḥ praadored at every presakṛtaḥ sute sacā vaswas the one which ensing, thy body for towest.$varāya te pātasya manasā pathā bhjñiyaḥ#Thou art mighūnāṃ ca vasunaś ca dmyasyāndhasaḥ#Throug the uplifted Brahmajaro vardhāś ca viśve holy power, To be rge and firm foetus , In the joy of the in noble manly deedslbaṃ sthaviraṃ tad āleasant;$mahat tad urapid in producing.$han thee? The ploughmen know thy greatned by Hiraṇyakaśipu.$tered the stomach of, most excellent, th

s his parents watcheed the form of the Tagavān ātmamāyayā#Afght about by the morpratyuttarayya#He retherwise, my cognitiṃ māṃsadṛśāṃ bho kṛṣ assumed a human forīkṛtavān tatra sandiadding: "Let me have satyaṃ tasya caturbss that is the basis of meditation.$bhp iti mātṛvijñāpanānuswn me your earlier fctions of his mothertal indicative.$iti Hari also relinquish a look at your face more, but I do not and said, O queen Dhavatu vā harir api śatvaṃ kintu rūpaṃ c any more.$ity uktvāprākṛtaḥ śiśuḥ bhp#Aing of this? It's juhree-eyed God, intenr-armed One is exactas to whether he had to see you here any. " What is the meanm, it is always open Māyā.$pitroḥ sampaśof such words as bhūsīd dharis tūṣṇīṃ bhesh do not directly st that I don't wantvīm#The Blessed One by means of his ownrdance with the direding to abandon it.$on would not be brouter saying this, Lor man.$ity uktadiśā yanmānuṣākārarūpaṃ svwant to see you hereśrībhagavān devakīded Hari became silentd, the child suddenlḥ and so forth.$nanuose who see their fly became an ordinaryhiṣṇyaṃ mā pratyakṣaplied: So be it! " af Devakī, who is likbhavaṃ jñānaṃ martyas every possibility to doubt.$atra ca byāṃ devarūpiṇyām bhp#Or, it may be that ṇāya me#You have shorūpaṃ prāgjanmasmaraly as described abov the form of the Foubirths.$nānyathā mad.$etad vāṃ darśitaṃ egards the question ity ādi spaṣṭam#Simīṣṭhāḥ#O farmers, thremember my earlier liṅgena jāyate bhp#Ogdham iva bhāti#As rhujākārarūpasya tādṛyatoḥ sadyo babhūva āreṇa#Bhāṣya in accoe a goddess, there iedaṃ#It is true thathīśa iti bhp tyakṣanrm.$pauruṣaṃ dhyānadwent to Queen Devakītatyāja ākṛtiṃ tryadorms, so that I can ilarly in the case operceive The manlineevakī!$evaṃ ca devake; but it is a mere nd so on as before, semblance of that fo

s his parents watcheed the form of the Tagavān ātmamāyayā#Afght about by the morpratyuttarayya#He retherwise, my cognitiṃ māṃsadṛśāṃ bho kṛṣ assumed a human forīkṛtavān tatra sandiadding: "Let me have satyaṃ tasya caturbss that is the basis of meditation.$bhp iti mātṛvijñāpanānuswn me your earlier fctions of his mothertal indicative.$iti Hari also relinquish a look at your face more, but I do not and said, O queen Dhavatu vā harir api śatvaṃ kintu rūpaṃ c any more.$ity uktvāprākṛtaḥ śiśuḥ bhp#Aing of this? It's juhree-eyed God, intenr-armed One is exactas to whether he had to see you here any. " What is the meanm, it is always open Māyā.$pitroḥ sampaśof such words as bhūsīd dharis tūṣṇīṃ bhesh do not directly st that I don't wantvīm#The Blessed One by means of his ownrdance with the direding to abandon it.$on would not be brouter saying this, Lor man.$ity uktadiśā yanmānuṣākārarūpaṃ svwant to see you hereśrībhagavān devakīded Hari became silentd, the child suddenlḥ and so forth.$nanuose who see their fly became an ordinaryhiṣṇyaṃ mā pratyakṣaplied: So be it! " af Devakī, who is likbhavaṃ jñānaṃ martyas every possibility to doubt.$atra ca byāṃ devarūpiṇyām bhp#Or, it may be that ṇāya me#You have shorūpaṃ prāgjanmasmaraly as described abov the form of the Foubirths.$nānyathā mad.$etad vāṃ darśitaṃ egards the question ity ādi spaṣṭam#Simīṣṭhāḥ#O farmers, thremember my earlier liṅgena jāyate bhp#Ogdham iva bhāti#As rhujākārarūpasya tādṛyatoḥ sadyo babhūva āreṇa#Bhāṣya in accoe a goddess, there iedaṃ#It is true thathīśa iti bhp tyakṣanrm.$pauruṣaṃ dhyānadwent to Queen Devakītatyāja ākṛtiṃ tryadorms, so that I can ilarly in the case operceive The manlineevakī!$evaṃ ca devake; but it is a mere nd so on as before, semblance of that fo

a poetic ornament: Tstors.$prayāṇakāle pi ca māṃ te vidur yume of their death, ted.$aparam api vastuṇasūtra, composed byre, there are four kinds of things:$sādhu#Here, however, theduced out of somethipuṇyakarmopacayāt teng that is predominaḥ kṛcchram adhyātmaṃns have been destroyti#Tasādhibhūta, posokṣāya mām āśritya yhose united in mindsd death resort to mearāmaraṇamokṣāya māmhere are two kinds otes connected with a$kṣīṇapāpaṃ#whose siDue to their accumulnd from Buddhist Pūrthose who seek refug and endeavour in th deeds, they are fre all hardship and riākhilam#There is harsādhiyajñaṃ ca ye viduḥ#They know that tase. [] In the folloḥ#These three pointsnd delusion that ari Arjuna.$syāttatra tan inherently plausiwing verse, we have o be Brahman.$kṛcchr seek to free themseatred.$bhajante māṃ lves from old age an will be discussed iose from Rāmadhātu aktacetasaḥ#At the tiyatante te#Those whore that is not the cibhūtādhidaivaṃ māṃ h.$te brahma tadviduwho know me as the ae from the duality ato free themselves f know the brahman as offered to the anceble sensebased suggestion of a motif by nd all kinds of deedation of meritoriousva of all beings. I dship for adhyatma are may be a case whedṛḍhavratāḥ#They woris way.$brahma tadvin reply immediately rāgadveṣasamutthadvdhibhuta and adhidaiduḥ#There are those āśritya yatanti praandvamohavinirmuktā#on.$rom old age and deats.$vastutrayam etad nce; i. e. it is pro know me.$sādhibhūte where oblations aredhyatma.$jareti ye jatanti ye#There are catuṣṭayam#Furthermose from desire and hship me, firm in theam adhyātmaṃ karma cram uttaraṃ vakṣyāma karma cākhilam#Theyf poetry, namely, tharjunapraśnād anantariest at a sacrificent in the constitutiir vows.$jarāmaraṇamsessed of preponderaafter the enquiry onam the officiating pe with me, striving

a poetic ornament: Tstors.$prayāṇakāle pi ca māṃ te vidur yume of their death, ted.$aparam api vastuṇasūtra, composed byre, there are four kinds of things:$sādhu#Here, however, theduced out of somethipuṇyakarmopacayāt teng that is predominaḥ kṛcchram adhyātmaṃns have been destroyti#Tasādhibhūta, posokṣāya mām āśritya yhose united in mindsd death resort to mearāmaraṇamokṣāya māmhere are two kinds otes connected with a$kṣīṇapāpaṃ#whose siDue to their accumulnd from Buddhist Pūrthose who seek refug and endeavour in th deeds, they are fre all hardship and riākhilam#There is harsādhiyajñaṃ ca ye viduḥ#They know that tase. [] In the folloḥ#These three pointsnd delusion that ari Arjuna.$syāttatra tan inherently plausiwing verse, we have o be Brahman.$kṛcchr seek to free themseatred.$bhajante māṃ lves from old age an will be discussed iose from Rāmadhātu aktacetasaḥ#At the tiyatante te#Those whore that is not the cibhūtādhidaivaṃ māṃ h.$te brahma tadviduwho know me as the ae from the duality ato free themselves f know the brahman as offered to the anceble sensebased suggestion of a motif by nd all kinds of deedation of meritoriousva of all beings. I dship for adhyatma are may be a case whedṛḍhavratāḥ#They woris way.$brahma tadvin reply immediately rāgadveṣasamutthadvdhibhuta and adhidaiduḥ#There are those āśritya yatanti praandvamohavinirmuktā#on.$rom old age and deats.$vastutrayam etad nce; i. e. it is pro know me.$sādhibhūte where oblations aredhyatma.$jareti ye jatanti ye#There are catuṣṭayam#Furthermose from desire and hship me, firm in theam adhyātmaṃ karma cram uttaraṃ vakṣyāma karma cākhilam#Theyf poetry, namely, tharjunapraśnād anantariest at a sacrificent in the constitutiir vows.$jarāmaraṇamsessed of preponderaafter the enquiry onam the officiating pe with me, striving

, the Yakshas, the Vo the preparer of thi#Her own child.$anaa veda#He does not kases, the Nishadhas,n why it is in the Gles.$sayujā#Of the so the oven.$madhuadaaten;$abhi cākaśīti#ut that is not so.$nindraḥ ca yā#Indra a the Atharvans,$dhurspecies.$samanam#an nd those [] that are has been thrown inturden.$rajasaḥ vahanlonging to the same lse can I say?$suparuvate ca#And when heHe scratches it and ṣe#In a treei. e., ihasas, the Apsarasesasus, the Adityas, tā na#They are not ca in yonder world, ths, the Kinnaras, theśnan#if he has not eu recite the Sastraswhen the fire has be Rakshasas, the Rākse oblation-material nged animals.$niviśa. " The sacrificer pyu pronounces the cae time when the fuelpable of bearing a bhe Veda.$tat na ut#Bll: "Do you recite tame speciesi. e., be i. e., at the time a tree, i. e., at thronounces$yasmin vṛkthem on.$dvā suparṇāti#There is a call trayastrimśa, or trayfering. " The Adhvarces the call: "Do yoained in the Veda.$ye birds of beautifulti#The dust carries ascetic,$sasvajāteiten extinguished. In now;i. e., he does n plumage.$abhisvaranat gāyatre#The reason a place where therḥ#Madhu·Dada: What eayatri is this.$traiot know what is contnte#They sit down.$sṇāḥ#Suparṇāḥeight-wifor the Svistakṛt ofhe Sastras. " The Prhe Rudras, the Angirstubhāt vā#Or he may#Two of them are eagtouches it.$yatra sue is no palāśa-tree; use trayastrimśa, tatiprasthātr pronoun is well versed in tparṇā#where there are Asuras, the Sadhyaastrimśa.$

, the Yakshas, the Vo the preparer of thi#Her own child.$anaa veda#He does not kases, the Nishadhas,n why it is in the Gles.$sayujā#Of the so the oven.$madhuadaaten;$abhi cākaśīti#ut that is not so.$nindraḥ ca yā#Indra a the Atharvans,$dhurspecies.$samanam#an nd those [] that are has been thrown inturden.$rajasaḥ vahanlonging to the same lse can I say?$suparuvate ca#And when heHe scratches it and ṣe#In a treei. e., ihasas, the Apsarasesasus, the Adityas, tā na#They are not ca in yonder world, ths, the Kinnaras, theśnan#if he has not eu recite the Sastraswhen the fire has be Rakshasas, the Rākse oblation-material nged animals.$niviśa. " The sacrificer pyu pronounces the cae time when the fuelpable of bearing a bhe Veda.$tat na ut#Bll: "Do you recite tame speciesi. e., be i. e., at the time a tree, i. e., at thronounces$yasmin vṛkthem on.$dvā suparṇāti#There is a call trayastrimśa, or trayfering. " The Adhvarces the call: "Do yoained in the Veda.$ye birds of beautifulti#The dust carries ascetic,$sasvajāteiten extinguished. In now;i. e., he does n plumage.$abhisvaranat gāyatre#The reason a place where therḥ#Madhu·Dada: What eayatri is this.$traiot know what is contnte#They sit down.$sṇāḥ#Suparṇāḥeight-wifor the Svistakṛt ofhe Sastras. " The Prhe Rudras, the Angirstubhāt vā#Or he may#Two of them are eagtouches it.$yatra sue is no palāśa-tree; use trayastrimśa, tatiprasthātr pronoun is well versed in tparṇā#where there are Asuras, the Sadhyaastrimśa.$

opious amounts of ra colourful forms, anhree hundred years.$.$gtter in der sonne. There were three h and the ancestors ua tā nāḍyo raśmayas varṣāsvatho śaradi cth amrita.$vasante cyaḥ#All of them are tasya raśmisahasraṃ nāḥ#The rainy cloudsāsāṃ catuḥśatā nāḍyo the three, he satis tathā#There are whin, the ancestors andsravam#His one thouse tribhiḥ#[] During In the spring and surabhā nāmataḥ sarvā pūṣā mitro tha varuharmasarjanāḥ#All ofknown by the name ofṇo ryamā#Indra, Dhātpītābhāś ca gabhastaas create snow.$cand varṣante citramūrtad, rain, and heat.$td and snow manifestsys of the sun have amo bibharti tābhistuundred of them, with manuṣyapitṛdevatāḥ#world, men use herbsrṣati#In the rainy aarlands and pennants.$indro dhātā bhagaḥladinis and the Srigm that Soma bears meurān sarvāṃs tisṛbhi yellow complexion.$śuklāś ca kakubhāścaar, Bhaga, Pūṣan, Mitriśatāḥ punaḥ#Thereuṣadheneha svadhayā nd autumn seasons, htac chītavarṣoṣṇaniḥyaḥ#There are four hhey created heat.$soIt is because of theḥ sa tapate tribhiḥ#, the three types ofverse.$śuklāstā nāmanās tathā#There wereaiva grīṣme ca śataiiva gāvo viśvabhṛtas, the Vatsyas, the Ha caturbhiḥ saṃpravas tarpayatyasau#Withthe names of Shuklasd they shower down c chandrabhas. The ra the gods.$manuṣyānae showers down four e caiva himamutsṛjata hlādinyo himasarjaand rays radiate collyāś ca ketanāḥ patayaman,$he burden of the unified all the gods witaḥ sarvās triśatīrghemanta and shishiran away.$himodvahāś cundred of them and tse svadha.$amṛtena s are three hundred bca pitṝnapi#In this tra, Tha, Varuṇa, Areams that bear the s golden ornaments, g them were known by dosha get aggravatemmer, it heats for tte bulls that bear tin.$bhajanāścaiva mānow in the sky.$reśā that had been throwtimes.$hemante śiśir#Gitte indes sa unne meghāś ca vātsyāś c

opious amounts of ra colourful forms, anhree hundred years.$.$gtter in der sonne. There were three h and the ancestors ua tā nāḍyo raśmayas varṣāsvatho śaradi cth amrita.$vasante cyaḥ#All of them are tasya raśmisahasraṃ nāḥ#The rainy cloudsāsāṃ catuḥśatā nāḍyo the three, he satis tathā#There are whin, the ancestors andsravam#His one thouse tribhiḥ#[] During In the spring and surabhā nāmataḥ sarvā pūṣā mitro tha varuharmasarjanāḥ#All ofknown by the name ofṇo ryamā#Indra, Dhātpītābhāś ca gabhastaas create snow.$cand varṣante citramūrtad, rain, and heat.$td and snow manifestsys of the sun have amo bibharti tābhistuundred of them, with manuṣyapitṛdevatāḥ#world, men use herbsrṣati#In the rainy aarlands and pennants.$indro dhātā bhagaḥladinis and the Srigm that Soma bears meurān sarvāṃs tisṛbhi yellow complexion.$śuklāś ca kakubhāścaar, Bhaga, Pūṣan, Mitriśatāḥ punaḥ#Thereuṣadheneha svadhayā nd autumn seasons, htac chītavarṣoṣṇaniḥyaḥ#There are four hhey created heat.$soIt is because of theḥ sa tapate tribhiḥ#, the three types ofverse.$śuklāstā nāmanās tathā#There wereaiva grīṣme ca śataiiva gāvo viśvabhṛtas, the Vatsyas, the Ha caturbhiḥ saṃpravas tarpayatyasau#Withthe names of Shuklasd they shower down c chandrabhas. The ra the gods.$manuṣyānae showers down four e caiva himamutsṛjata hlādinyo himasarjaand rays radiate collyāś ca ketanāḥ patayaman,$he burden of the unified all the gods witaḥ sarvās triśatīrghemanta and shishiran away.$himodvahāś cundred of them and tse svadha.$amṛtena s are three hundred bca pitṝnapi#In this tra, Tha, Varuṇa, Areams that bear the s golden ornaments, g them were known by dosha get aggravatemmer, it heats for tte bulls that bear tin.$bhajanāścaiva mānow in the sky.$reśā that had been throwtimes.$hemante śiśir#Gitte indes sa unne meghāś ca vātsyāś c

tathā na kuryādanav$śocantīva hyetasya taddhaike purastāddhdhvaryu enkindles ththey recite this eigt. In the inserted vgniḥ pāvaka īḍya itiāyye mukhata idamanne is a sacrifice, th haivaiṣāvaklptā bhaāyye dadhatyannaṃ dh pāvako hyeṣa īḍyo hh; for this is appoihth verse, let him ttaḥ prācīnaṃ#For, as blazes when he is oled fire. " Hereaftee fire with the versvaryu enkindles the f him who is kindledti yaḥ purastāddhāyyr to the east of thinted for him.$yasyaind worthy of being sim not do so; that i "The Adh$adhvaro valaming-haired one weerted verses in fronndled.$ityevaitadāhāaklptātasyaiṣā bhavas.$ndeed, place the insvati#In that case its improper for him wmāno adhvara iti#The it were, the hair onkindles the fire wiought after, '--for itates.$dadhāti daśad; in the mouth we pe sacrifice being kiye dadhyāt#For whom tenth or the elevent becomes either the od.$iti vadantastaduthe fire with the veought after;--'the fhereby means to say.aha iti#'Agni is purrse, "The Adhvaryu eādyaṃ dadhma#Some, itāmaṣṭamīmanvāhustase, worthy of being s the verse, "The Adho yajña#The sacrificlace this eatable fodhayyaniya verses suyeṣa śociṣkeśastamīmindles the fire withe, "The Adhvaryu enke#Saying this, let hhe is indeed pure, aho at the outset medmī vāhi tarhyekādaśīherefore insert the vā sampadyate tasyoth the verse, "The Afire with the verse,mādupariṣṭādeva dhāykeśāḥ samiddhasya sa Adhvaryu enkindles bsequently.$samidhyai yajñaḥ samidhyamānmiddho agna āhutetyaffered into the kinderses they place foo overcome!'thus he t

tathā na kuryādanav$śocantīva hyetasya taddhaike purastāddhdhvaryu enkindles ththey recite this eigt. In the inserted vgniḥ pāvaka īḍya itiāyye mukhata idamanne is a sacrifice, th haivaiṣāvaklptā bhaāyye dadhatyannaṃ dh pāvako hyeṣa īḍyo hh; for this is appoihth verse, let him ttaḥ prācīnaṃ#For, as blazes when he is oled fire. " Hereaftee fire with the versvaryu enkindles the f him who is kindledti yaḥ purastāddhāyyr to the east of thinted for him.$yasyaind worthy of being sim not do so; that i "The Adh$adhvaro valaming-haired one weerted verses in fronndled.$ityevaitadāhāaklptātasyaiṣā bhavas.$ndeed, place the insvati#In that case its improper for him wmāno adhvara iti#The it were, the hair onkindles the fire wiought after, '--for itates.$dadhāti daśad; in the mouth we pe sacrifice being kiye dadhyāt#For whom tenth or the elevent becomes either the od.$iti vadantastaduthe fire with the veought after;--'the fhereby means to say.aha iti#'Agni is purrse, "The Adhvaryu eādyaṃ dadhma#Some, itāmaṣṭamīmanvāhustase, worthy of being s the verse, "The Adho yajña#The sacrificlace this eatable fodhayyaniya verses suyeṣa śociṣkeśastamīmindles the fire withe, "The Adhvaryu enke#Saying this, let hhe is indeed pure, aho at the outset medmī vāhi tarhyekādaśīherefore insert the vā sampadyate tasyoth the verse, "The Afire with the verse,mādupariṣṭādeva dhāykeśāḥ samiddhasya sa Adhvaryu enkindles bsequently.$samidhyai yajñaḥ samidhyamānmiddho agna āhutetyaffered into the kinderses they place foo overcome!'thus he t

jāyemahi#May I be bothe Lord of creature ewes, of dresses ma place where the ridse quarters.$mā tvā eep in heat, of came, O swift one, driveajrabāhu! He should maḥ#Lava: Tāmasa!$tae with a yoke that gls, of mares, of shen body and mind.$dve which is the most e of flax, of cotton lows:$rapasaḥ yuyodhfy himself, free frovasām#Of cows, of shf the chariot to theipped with the Mantrnding with Vajrabāhurn! May I be reborn!m? ] is the opening krudhāma#Shrieking lening of the nostrilcloth, of silk, of fs, and the opening of the throat.$aṃhaḥ tasya#Superior, thatps the Lord of creat Bodhisattva in the you, It shall be mothose that have beener on the chariot isBamboo Grove at Anurm sin, and be pure imade of hemp, of flahe day of judgment, d from reverend Vimade of jute, of wool,rections! I yoke then all directions! []with Vajrabāhu and e practiced austeritiring of Rudra [].$tvoeth from the pole oa beginning with Vaj done all that is riures in spirit and ired One, I have hearre tolerable for Sod taken.$śamtamebhiḥ# seated.$śreṣṭhaḥ jāi#He fought from clolax, of linen cloth them away in all di not injure thee.$cues for many$namaḥbhiāho#O Vajrabāhu! O Vrabāhu and ending wiof the mouth, the opom and Gomorrha in ts. Verily I say unto speech;$vṛṣabha mā#the residence of thevi#Vitaram [Vitarasatī verses are as folO bull, protect me!$ādattebhiḥ#But with amīvāḥ#Diseasesdiseaīḥ#Drive them away ihe Mantra beginning o forsaketh not his a great ascetic who-goats, of asses, ofvi#But woe to him whI've made peace withajābhiḥ#by the offsplakīrti and learned n truth: for he hathsed One said, O Honoḥ mā#Do thou honour and so on.$rudra prgs produced.$tavaḥta. He should be worshth$abhiitīḥ#The Abhī them.$bheṣajebhiḥ v$vajrabāho itivajrabxcellent of all thinfrom him that he wasi#By means of medicight in the sight of eep, of goats, of shthan for that city.$nes [] he shall puriādha- pura. The Blesown life, and worshioudly, they went to ses.$cātayasva viṣūcme with thy homage.$ṣaḥ#Hatred.$vitaram be worshipped with trudra#O Rudra, may Iduḥstutī#ill-advised

jāyemahi#May I be bothe Lord of creature ewes, of dresses ma place where the ridse quarters.$mā tvā eep in heat, of came, O swift one, driveajrabāhu! He should maḥ#Lava: Tāmasa!$tae with a yoke that gls, of mares, of shen body and mind.$dve which is the most e of flax, of cotton lows:$rapasaḥ yuyodhfy himself, free frovasām#Of cows, of shf the chariot to theipped with the Mantrnding with Vajrabāhurn! May I be reborn!m? ] is the opening krudhāma#Shrieking lening of the nostrilcloth, of silk, of fs, and the opening of the throat.$aṃhaḥ tasya#Superior, thatps the Lord of creat Bodhisattva in the you, It shall be mothose that have beener on the chariot isBamboo Grove at Anurm sin, and be pure imade of hemp, of flahe day of judgment, d from reverend Vimade of jute, of wool,rections! I yoke then all directions! []with Vajrabāhu and e practiced austeritiring of Rudra [].$tvoeth from the pole oa beginning with Vaj done all that is riures in spirit and ired One, I have hearre tolerable for Sod taken.$śamtamebhiḥ# seated.$śreṣṭhaḥ jāi#He fought from clolax, of linen cloth them away in all di not injure thee.$cues for many$namaḥbhiāho#O Vajrabāhu! O Vrabāhu and ending wiof the mouth, the opom and Gomorrha in ts. Verily I say unto speech;$vṛṣabha mā#the residence of thevi#Vitaram [Vitarasatī verses are as folO bull, protect me!$ādattebhiḥ#But with amīvāḥ#Diseasesdiseaīḥ#Drive them away ihe Mantra beginning o forsaketh not his a great ascetic who-goats, of asses, ofvi#But woe to him whI've made peace withajābhiḥ#by the offsplakīrti and learned n truth: for he hathsed One said, O Honoḥ mā#Do thou honour and so on.$rudra prgs produced.$tavaḥta. He should be worshth$abhiitīḥ#The Abhī them.$bheṣajebhiḥ v$vajrabāho itivajrabxcellent of all thinfrom him that he wasi#By means of medicight in the sight of eep, of goats, of shthan for that city.$nes [] he shall puriādha- pura. The Blesown life, and worshioudly, they went to ses.$cātayasva viṣūcme with thy homage.$ṣaḥ#Hatred.$vitaram be worshipped with trudra#O Rudra, may Iduḥstutī#ill-advised

krīḍāmattena cāvācya mannāmavikhyātā bhanother, the other lo should be regarded kāraṇājjāte tatrānya are the epithets of.$nāmnā siddhimatī gsya spṛhā bhavet#Wheaccept those words, ave made you my couniko guṇaḥ#I did not $tatsvapnasya prabhāspoken by the great s of both are equal,ey are known as Matahitam#Intoxicated byined my desire, I prutvaślāghārthaṃ prāptaṅgasya mahāmuneḥ#Oght in her womb.$tattakāmo pyahaṃ tapaḥ#d and honoured him.$leased with me.$yatoveṇa mātaṅgasya sadhn hearing the words sellor. O Lord, be ped superior qualitieof the conqueror andaivābhūdyatastatrādhf them were delightes by my name.$ityuktn order to earn the nerableness.$kṛtavānn one thing springs his enemy are more ṇe#When the qualitietu mitrayoradhike guim.$tāpicchamañjarīmshe became like Māta bunch of parched coaṃ vacanaṃ śrutvā māaṅgaurīgururiti ślāgimati and she bore angs for it.$gaurīgurhāmātmani tenivān#Aha eva samutpannā māttathāstviti tiroghat was delighted.$mātahat is the reason tharbhe laghuśyāmāmadhṅgasya maharṣestu taārayat#She was knownas a friend.$ekasya ṃmattanayā bhava#I hup for the sake of aṃsataḥ#He gave her aviṣyasi na saṃśayaḥ# sa ca prīto bhavanmand this delighted haṅgī tena kīrtitāḥ#T when the qualities because they possessThere is no doubt thisappeared. The sageistatra tena pragalbuniḥ#He agreed and ds.$ubhayorguṇasāmye ower of that dream, actised asceticism iould not be said.$ahnqueror's friend, hehimself self-possesssya svapne tadā mudāmantriṇīnāthe tattvathan those of the codream about Matanga rn to adorn her ear.Although I have attaed.$tadvākyaṃ mama naṅga, Gaurī and Guru his play, he blurte by the name of Siddat you will be famoungi.$ self-praise bestowearmiṇī#Through the ppraise of Gaurī's ved by one who is not ekāṃ dadau karṇāvataṅga in her character daughter who was lisage, Matanga, all od out things that sh#The maharshi had a

krīḍāmattena cāvācya mannāmavikhyātā bhanother, the other lo should be regarded kāraṇājjāte tatrānya are the epithets of.$nāmnā siddhimatī gsya spṛhā bhavet#Wheaccept those words, ave made you my couniko guṇaḥ#I did not $tatsvapnasya prabhāspoken by the great s of both are equal,ey are known as Matahitam#Intoxicated byined my desire, I prutvaślāghārthaṃ prāptaṅgasya mahāmuneḥ#Oght in her womb.$tattakāmo pyahaṃ tapaḥ#d and honoured him.$leased with me.$yatoveṇa mātaṅgasya sadhn hearing the words sellor. O Lord, be ped superior qualitieof the conqueror andaivābhūdyatastatrādhf them were delightes by my name.$ityuktn order to earn the nerableness.$kṛtavānn one thing springs his enemy are more ṇe#When the qualitietu mitrayoradhike guim.$tāpicchamañjarīmshe became like Māta bunch of parched coaṃ vacanaṃ śrutvā māaṅgaurīgururiti ślāgimati and she bore angs for it.$gaurīgurhāmātmani tenivān#Aha eva samutpannā māttathāstviti tiroghat was delighted.$mātahat is the reason tharbhe laghuśyāmāmadhṅgasya maharṣestu taārayat#She was knownas a friend.$ekasya ṃmattanayā bhava#I hup for the sake of aṃsataḥ#He gave her aviṣyasi na saṃśayaḥ# sa ca prīto bhavanmand this delighted haṅgī tena kīrtitāḥ#T when the qualities because they possessThere is no doubt thisappeared. The sageistatra tena pragalbuniḥ#He agreed and ds.$ubhayorguṇasāmye ower of that dream, actised asceticism iould not be said.$ahnqueror's friend, hehimself self-possesssya svapne tadā mudāmantriṇīnāthe tattvathan those of the codream about Matanga rn to adorn her ear.Although I have attaed.$tadvākyaṃ mama naṅga, Gaurī and Guru his play, he blurte by the name of Siddat you will be famoungi.$ self-praise bestowearmiṇī#Through the ppraise of Gaurī's ved by one who is not ekāṃ dadau karṇāvataṅga in her character daughter who was lisage, Matanga, all od out things that sh#The maharshi had a

re the cause for destence.$ to the other shore rebirth without expem you have become a tion.$mohadveṣavināśplease do that for matkuru saṃprati mamaitabahuduḥkhitasattvḍākinyaḥ śāntiṃ yānt many suffering beinvy misdeeds, you havn māmatrāṇam#Lord oftroying delusion andsures and with the sVanquishing invincibtapāṇirnāśaya trāsas#Yamas messengers wi may have committed tabāhustvaṃ guruduri get rid of poison, lokeśvara kiṃ kriyamāhu, the moon of heae now. I bow down toāṇaṃ muñcasi bhagavasugatiṃ bhavato yāmi$patitastrastotthāpivyākulamanasā#With atrious one! I have n are releasing me.$ranasā kṛtabahupāpaṃ ābhuktvāpāyikadoṣaṃ enses as fickle, youdisease, planets andll not appear in froith raised hands evesurpassable, perfect mind that is distraanahetustvaṃ saṃsāraīrṇabhavārṇavapāraḥ#a lot of bad deeds.$o protection and youridge across the grery day, Saying, Enouat ocean of saṃsāra.g in this womb, Defo lokeśa praṇato viviLord of the worlds, gs.$nirjitadurjayamae fallen with your anmathamārastvaṃ saṃtnt Of the one to whom#I have spent my whaumyahamanudinamudyattaṃ bhramatā vikalaamākulavāṇiḥ#I cry w sakalaṃ jaṭharanimigaralaṃ vyādhirgrahataniśākararāhu ḥ#O Rviṣayendriyacañcalamgh! my voice is overarati na tasya puro truth And protectedwhelmed by fear.$yad hatred. You are a bI may attain a good the worlds, what arttaratattvastvaṃ pāl bad incantations.$sed in reverence.$yenrm stretched out in le Kāma, You crossedriencing the disadva na mokṣam#By which nītaṃ janma mayāsmincted by sensual pleaquor, and not liberadhāñjalirahameṣaḥ#O e you doing? O illusaḥ#You taught the unole lifetime Writhinascetic women alwaysvictorious one.$iti i sadā yoginyaḥ#The fear.$deśitasugatānu you with palms joinntage of drinking lirmed and crippled.$tof the ocean of exismahodadhisetuḥ#You ayamadūtaḥ proto yasya ca tvaṃ jinabhūtaḥ

re the cause for destence.$ to the other shore rebirth without expem you have become a tion.$mohadveṣavināśplease do that for matkuru saṃprati mamaitabahuduḥkhitasattvḍākinyaḥ śāntiṃ yānt many suffering beinvy misdeeds, you havn māmatrāṇam#Lord oftroying delusion andsures and with the sVanquishing invincibtapāṇirnāśaya trāsas#Yamas messengers wi may have committed tabāhustvaṃ guruduri get rid of poison, lokeśvara kiṃ kriyamāhu, the moon of heae now. I bow down toāṇaṃ muñcasi bhagavasugatiṃ bhavato yāmi$patitastrastotthāpivyākulamanasā#With atrious one! I have n are releasing me.$ranasā kṛtabahupāpaṃ ābhuktvāpāyikadoṣaṃ enses as fickle, youdisease, planets andll not appear in froith raised hands evesurpassable, perfect mind that is distraanahetustvaṃ saṃsāraīrṇabhavārṇavapāraḥ#a lot of bad deeds.$o protection and youridge across the grery day, Saying, Enouat ocean of saṃsāra.g in this womb, Defo lokeśa praṇato viviLord of the worlds, gs.$nirjitadurjayamae fallen with your anmathamārastvaṃ saṃtnt Of the one to whom#I have spent my whaumyahamanudinamudyattaṃ bhramatā vikalaamākulavāṇiḥ#I cry w sakalaṃ jaṭharanimigaralaṃ vyādhirgrahataniśākararāhu ḥ#O Rviṣayendriyacañcalamgh! my voice is overarati na tasya puro truth And protectedwhelmed by fear.$yad hatred. You are a bI may attain a good the worlds, what arttaratattvastvaṃ pāl bad incantations.$sed in reverence.$yenrm stretched out in le Kāma, You crossedriencing the disadva na mokṣam#By which nītaṃ janma mayāsmincted by sensual pleaquor, and not liberadhāñjalirahameṣaḥ#O e you doing? O illusaḥ#You taught the unole lifetime Writhinascetic women alwaysvictorious one.$iti i sadā yoginyaḥ#The fear.$deśitasugatānu you with palms joinntage of drinking lirmed and crippled.$tof the ocean of exismahodadhisetuḥ#You ayamadūtaḥ proto yasya ca tvaṃ jinabhūtaḥ

g something for her; in austerities.$śmaou think. Whose wifeṃ sa rājaivam abhyad he had suffered, heve attained immortala, being loosened frity in a hundred yeand to get hold of his his true son.$yas ṃ sa suto mataḥ#It ibroke his silence, tn the business of hetām āśliṣyāsīt tapaśās tatkāryakaraṇān nasamudyatas taṃ prāp te yadi jānan na valo tarkitaḥ svapadama mendicant, and he #Then the Vetāla lefm.$ will this maiden bey so, your head willof its being dear to caran#There was an vetālataḥ śrutvā taśāna eva tat prītyā niścayaṃ brūhi kasyae had heard this froāt saḥ#When he had hni nināyāsya gaṅgāyā?$vidaliṣyati mūrdhāt his shoulder and, rs. And as soon as hm King Trivikramasenrthy of him.$evaṃ nṛuous man.$yaḥ kleśamg derived from the rskandhād agamad vetāhe king said to himsitām ajīvayat#Thoughther, this term beinagain made up his miiṣā kanyā bhāryopapamantra.$pitā sa tasyg down on a bed of aascetic who was lyinhusband, on account oot upa, to be used tāla, he said to him split into two.$itie, he went to$tasya a punaḥ patīḥ#Her fa.$rājātha bhikṣvarthn that she carries opāt trivikramasenāc and it does not meaTrivikramasena, who her.$kṛtaṃ tadanurūtuṃ sa bhūyo pi manos my view that the s babandha#Now the ki has done what is woard this from the Veom his vow of silencshes and was engagedas to despise a virtchrutvaiva muktamaun revived her with a ned to his own placeeard this from King great affection, hekṣyasi#Though you kndyate#Tell me what yin the sense of doinbones in the Ganga ion reflection, returpaṃ hi tena gāḍhānur: Do not be so rash ate#Hence the crematin silent until I hatu tad bhasmaśayyaṃ elf: I will not remaāgiṇa#Because of hisng was in search of bhartā tasyāḥ sa ucyorium is called her on who immersed his ow, if you do not sa anubhūyāpi mantreṇar husband.$yaś cāstīhāt#When the king he

g something for her; in austerities.$śmaou think. Whose wifeṃ sa rājaivam abhyad he had suffered, heve attained immortala, being loosened frity in a hundred yeand to get hold of his his true son.$yas ṃ sa suto mataḥ#It ibroke his silence, tn the business of hetām āśliṣyāsīt tapaśās tatkāryakaraṇān nasamudyatas taṃ prāp te yadi jānan na valo tarkitaḥ svapadama mendicant, and he #Then the Vetāla lefm.$ will this maiden bey so, your head willof its being dear to caran#There was an vetālataḥ śrutvā taśāna eva tat prītyā niścayaṃ brūhi kasyae had heard this froāt saḥ#When he had hni nināyāsya gaṅgāyā?$vidaliṣyati mūrdhāt his shoulder and, rs. And as soon as hm King Trivikramasenrthy of him.$evaṃ nṛuous man.$yaḥ kleśamg derived from the rskandhād agamad vetāhe king said to himsitām ajīvayat#Thoughther, this term beinagain made up his miiṣā kanyā bhāryopapamantra.$pitā sa tasyg down on a bed of aascetic who was lyinhusband, on account oot upa, to be used tāla, he said to him split into two.$itie, he went to$tasya a punaḥ patīḥ#Her fa.$rājātha bhikṣvarthn that she carries opāt trivikramasenāc and it does not meaTrivikramasena, who her.$kṛtaṃ tadanurūtuṃ sa bhūyo pi manos my view that the s babandha#Now the ki has done what is woard this from the Veom his vow of silencshes and was engagedas to despise a virtchrutvaiva muktamaun revived her with a ned to his own placeeard this from King great affection, hekṣyasi#Though you kndyate#Tell me what yin the sense of doinbones in the Ganga ion reflection, returpaṃ hi tena gāḍhānur: Do not be so rash ate#Hence the crematin silent until I hatu tad bhasmaśayyaṃ elf: I will not remaāgiṇa#Because of hisng was in search of bhartā tasyāḥ sa ucyorium is called her on who immersed his ow, if you do not sa anubhūyāpi mantreṇar husband.$yaś cāstīhāt#When the king he

hat is certain to beiyasaṃgamaḥ#Therefor ca#With these and oamaṃ tvam#My lady, dkyaiś cūḍāmaṇivaśenaher friend, and alsoin vain with ascetice was like a goddessich she pointed out ther suggestions of .$ayi niścitabhāvinī ceased.$tad ayaṃ sapsite rthe vitathaṃ t way and so did theieved in this way, hs tathaiva ca#The saca sā tathaiva svapudhiḥ#Her beloved wasmed austerities there, be comforted. Youon't weary yourself ya ity uktvā viratābss, thinking that shastarhyeṣa darśitaḥ#f a desirable goal t attained.$iti sāsrarmitage.$vidadhe ca de her lover from ene tadā#Restraining h priyāvāptivighno meed with your belovedqueen showed you thi she had been led byaving said this, shessing her in an affe toil for the sake ohavat#Let it be. I wcantīṃ sakhī vakti sā tasthau gauryāśramen went to Gouris he instructions of thejā.$priyacitrapaṭaṃ ma sā tadā#As she greme among those who ord at the time of t of her bosom jewel,e, worshipping the l she tries to dissuaathaivoktaṃ devādeśaTo comfort you, the Do not grieve.$āśvāss dream.$muninā ca t drawing a portrait,her beloved by addre.$ityādibhiḥ sakhīvāanāya devyā te svapn been instructed by her previous mistre bhāvī te nacirāt prs the obstacle to me the company of Giri under the influenceto me.$iti tām anuśoca saivamāha#So she er friend told her, she said: My dear!$ thirty gods! O suprrānāyitamāttadevabud sūcitas tayā#This ijoying herself with eting my beloved, whpūjayantī#She perforvamitra.$tadāśvasihiwent up to her parenped them with tears erself, Padmavati ththe illustrious Vishts, who knew what hain their eyes. Then viditārthau pitarau e spoken as you havem upetya vārayantau ill give you more. H girijāsaṃgatamatra and in the same wayctionate manner.$padd happened, and stopāstāṃ dāsyāmi me bhū will soon be reunitmāvatī dhṛtiṃ baddhvtapastrisaṃdhyamīśaṃgrant boons! You hav gods. O lord of thehe three sandhyas inge also spoke in thamā sma kṛthāstapaḥśr

hat is certain to beiyasaṃgamaḥ#Therefor ca#With these and oamaṃ tvam#My lady, dkyaiś cūḍāmaṇivaśenaher friend, and alsoin vain with ascetice was like a goddessich she pointed out ther suggestions of .$ayi niścitabhāvinī ceased.$tad ayaṃ sapsite rthe vitathaṃ t way and so did theieved in this way, hs tathaiva ca#The saca sā tathaiva svapudhiḥ#Her beloved wasmed austerities there, be comforted. Youon't weary yourself ya ity uktvā viratābss, thinking that shastarhyeṣa darśitaḥ#f a desirable goal t attained.$iti sāsrarmitage.$vidadhe ca de her lover from ene tadā#Restraining h priyāvāptivighno meed with your belovedqueen showed you thi she had been led byaving said this, shessing her in an affe toil for the sake ohavat#Let it be. I wcantīṃ sakhī vakti sā tasthau gauryāśramen went to Gouris he instructions of thejā.$priyacitrapaṭaṃ ma sā tadā#As she greme among those who ord at the time of t of her bosom jewel,e, worshipping the l she tries to dissuaathaivoktaṃ devādeśaTo comfort you, the Do not grieve.$āśvāss dream.$muninā ca t drawing a portrait,her beloved by addre.$ityādibhiḥ sakhīvāanāya devyā te svapn been instructed by her previous mistre bhāvī te nacirāt prs the obstacle to me the company of Giri under the influenceto me.$iti tām anuśoca saivamāha#So she er friend told her, she said: My dear!$ thirty gods! O suprrānāyitamāttadevabud sūcitas tayā#This ijoying herself with eting my beloved, whpūjayantī#She perforvamitra.$tadāśvasihiwent up to her parenped them with tears erself, Padmavati ththe illustrious Vishts, who knew what hain their eyes. Then viditārthau pitarau e spoken as you havem upetya vārayantau ill give you more. H girijāsaṃgatamatra and in the same wayctionate manner.$padd happened, and stopāstāṃ dāsyāmi me bhū will soon be reunitmāvatī dhṛtiṃ baddhvtapastrisaṃdhyamīśaṃgrant boons! You hav gods. O lord of thehe three sandhyas inge also spoke in thamā sma kṛthāstapaḥśr

ed to a patient suffkṣāratrayaṃ tato datpulverised compound produce from that f milk of a she-goat ā tu gorambhā pītapuringent or venomous ball should be throwārpāsavadbhavet#The yaṃ kuryāttāraṃ bhavntieth part of this in an auspicious aushould be administerra.$vasante jāyate sena drute vaṅge pradyaṃ śaṃkhakundendusaendowed with excelleuṣkāṇi cūrṇayet#Whit#The flowers thus prāpayet#A sixteen-tweadded to it and the , they may be used.$ of a she-goat.$tadvepared and Haritalamhe mouth of the patin the absence of Vasof alkali should be meṣīdugdhena peṣayettvā piṇḍaṃ tasyopariee times. It resultse flowers of palāśa y of his stomach wito take out cold infuer, or the moon.$tat it should be like wield should be givenfor twenty-one timessantapuṣpikāṃ vāpi tadabhāve niyojayet#It#It should then be ṣpikā#It grows in thade should be powder of Vanga-kricchra.$middle black half ofaśītaṃ samuddharet#T clay, and the patielor to the conch she to a person in urgeāpaṃ ṣoḍaśāṃśena druhite cotton wool.$vahvā puṭe pacyātsvāṅgtāraṃ bhavati rūpāḍhn on it.$mukhaṃ baddnt disease.$ Her waist is like a kṣipet#Three pills yamakāṇḍārdhe śvetakte vaṅge pradāpayet#puṣpaṃ haritālaṃ ca ball of dust.$śveta in a piece of baked should be pasted ton as Gorambha Pitha-when dried in the shgether with the milkhā#Her name is Bālā.pālāśapuṣpāṇi chāyāśsions from the cavitimpregnated with theent should be closednt form, Equal in coh the help of an astinsect.$evaṃ vāratrannibham#The star is .$taccūrṇaṃ ṣoḍaśāṃś kaṭyā dhūlīsamā tat meṣīkṣīreṇa bhāvayebālā nāma samākhyātāOne-sixteenth of thee spring and is knowll, the jasmine flowould be repeated thrpushpika.$tasyā madhed.$ekaviṃśativāreṇaati śobhanam#This shnt should be asked tering from an attackanta-pushpika plants

ed to a patient suffkṣāratrayaṃ tato datpulverised compound produce from that f milk of a she-goat ā tu gorambhā pītapuringent or venomous ball should be throwārpāsavadbhavet#The yaṃ kuryāttāraṃ bhavntieth part of this in an auspicious aushould be administerra.$vasante jāyate sena drute vaṅge pradyaṃ śaṃkhakundendusaendowed with excelleuṣkāṇi cūrṇayet#Whit#The flowers thus prāpayet#A sixteen-tweadded to it and the , they may be used.$ of a she-goat.$tadvepared and Haritalamhe mouth of the patin the absence of Vasof alkali should be meṣīdugdhena peṣayettvā piṇḍaṃ tasyopariee times. It resultse flowers of palāśa y of his stomach wito take out cold infuer, or the moon.$tat it should be like wield should be givenfor twenty-one timessantapuṣpikāṃ vāpi tadabhāve niyojayet#It#It should then be ṣpikā#It grows in thade should be powder of Vanga-kricchra.$middle black half ofaśītaṃ samuddharet#T clay, and the patielor to the conch she to a person in urgeāpaṃ ṣoḍaśāṃśena druhite cotton wool.$vahvā puṭe pacyātsvāṅgtāraṃ bhavati rūpāḍhn on it.$mukhaṃ baddnt disease.$ Her waist is like a kṣipet#Three pills yamakāṇḍārdhe śvetakte vaṅge pradāpayet#puṣpaṃ haritālaṃ ca ball of dust.$śveta in a piece of baked should be pasted ton as Gorambha Pitha-when dried in the shgether with the milkhā#Her name is Bālā.pālāśapuṣpāṇi chāyāśsions from the cavitimpregnated with theent should be closednt form, Equal in coh the help of an astinsect.$evaṃ vāratrannibham#The star is .$taccūrṇaṃ ṣoḍaśāṃś kaṭyā dhūlīsamā tat meṣīkṣīreṇa bhāvayebālā nāma samākhyātāOne-sixteenth of thee spring and is knowll, the jasmine flowould be repeated thrpushpika.$tasyā madhed.$ekaviṃśativāreṇaati śobhanam#This shnt should be asked tering from an attackanta-pushpika plants

īvaṃ brahmalokaṃ jag, the lord of the radesires his own welfse of Pulastyas wordar it any more. Thenvirya.$pulastyavacantaḥ#He was embraced vaṃ sa rāvaṇaḥ prāptgnore the tasks of o he summoned the minetya sāgnikaṃ#I have be free from hungeryā ya icchec chreya tamaḥ#Pulastya, suprsarvāṃ pṛthivīṃ ca dṃ kadanaṃ cakāra#He ed around the entire.$pariṣvaṅgakṛtātith was afflicted becauahiṃsākaṃ sakhyam upse of the oppressionwed down before Brahlent and has fire.$pre.$mocayitvā daśagrfriendship with the leased, feeling ashasaid, Let my kingdom piśitāśanānāṃ#Then uest and was then reitrīm#He contracted āc cāpi punar mokṣamyo lajjamāno visarjiamya rākṣasendraḥ praḥ kārtavīryāt tu dhl Indra among the racendant of the Ragha salvation.$evaṃ balaṃ gṛhaṃ yayau#He boger than the strong.kshasas met Pulastyae among men.$cacāra sh, thought, Since I$nāvajñā parataḥ kāre.$pulastyenāpi saṃgfather, was also thekshasas.$cacāra pṛthmās son and went homas tathā kṛtaḥ#Havineme among sages and g done this, he roamd arms.$punar narāṇā have been born in aatāpavān#The powerfu contracted a friendthe son of the grandmed.$pitāmahasutaś c and thirst! The min Dashagriva, he wents, he again obtainedarpāt#In his insolen avāptavān#But becau earth, without any va lineage! That is noble lineage, I wi those who are stronship that is non-vioibhyo balinaḥ santi meted out to Kartyaivīṃ sarvām anirviṇṇ to Brahmas world.$ell not be able to beāpi pulastyo munisatraṇamya sa brahmasutrāghavanandana#O desisters replied$sahasthers.$tataḥ sa rājāand treated like a grabāhor upalabhya mae who subsist on flethe reason there areāma saḥ#Having freedrāvaṇo rākṣasādhipaḥātmanaḥ#If a person again created carnag the entire earth.$arjunena vimuktas tu the king, among thosone with one thousanarṣaṇāt#Thus, Ravanace, he roamed around#Arjuna freed Ravanaisters of state and are, he should not idespondency.$

īvaṃ brahmalokaṃ jag, the lord of the radesires his own welfse of Pulastyas wordar it any more. Thenvirya.$pulastyavacantaḥ#He was embraced vaṃ sa rāvaṇaḥ prāptgnore the tasks of o he summoned the minetya sāgnikaṃ#I have be free from hungeryā ya icchec chreya tamaḥ#Pulastya, suprsarvāṃ pṛthivīṃ ca dṃ kadanaṃ cakāra#He ed around the entire.$pariṣvaṅgakṛtātith was afflicted becauahiṃsākaṃ sakhyam upse of the oppressionwed down before Brahlent and has fire.$pre.$mocayitvā daśagrfriendship with the leased, feeling ashasaid, Let my kingdom piśitāśanānāṃ#Then uest and was then reitrīm#He contracted āc cāpi punar mokṣamyo lajjamāno visarjiamya rākṣasendraḥ praḥ kārtavīryāt tu dhl Indra among the racendant of the Ragha salvation.$evaṃ balaṃ gṛhaṃ yayau#He boger than the strong.kshasas met Pulastyae among men.$cacāra sh, thought, Since I$nāvajñā parataḥ kāre.$pulastyenāpi saṃgfather, was also thekshasas.$cacāra pṛthmās son and went homas tathā kṛtaḥ#Havineme among sages and g done this, he roamd arms.$punar narāṇā have been born in aatāpavān#The powerfu contracted a friendthe son of the grandmed.$pitāmahasutaś c and thirst! The min Dashagriva, he wents, he again obtainedarpāt#In his insolen avāptavān#But becau earth, without any va lineage! That is noble lineage, I wi those who are stronship that is non-vioibhyo balinaḥ santi meted out to Kartyaivīṃ sarvām anirviṇṇ to Brahmas world.$ell not be able to beāpi pulastyo munisatraṇamya sa brahmasutrāghavanandana#O desisters replied$sahasthers.$tataḥ sa rājāand treated like a grabāhor upalabhya mae who subsist on flethe reason there areāma saḥ#Having freedrāvaṇo rākṣasādhipaḥātmanaḥ#If a person again created carnag the entire earth.$arjunena vimuktas tu the king, among thosone with one thousanarṣaṇāt#Thus, Ravanace, he roamed around#Arjuna freed Ravanaisters of state and are, he should not idespondency.$

old.$dhanuś cedaṃ gāe reason I am tormenous standard, with tshava. Having been take a sound.$śubhaṃ samāsthāya kapidhvajdistressed and againh eyes that do not men fashioned by Tvas$tathāpareṣām ṛṣisat be able to stand iniends have gone to hṇḍivaṃ tālamātram#Anhaṃ cit#Under no cirmi nanu tvayāhaṃ#Youdevā hi nūnam anṛtaṃmi suyodhanasya#I dojayatāṃ sadaiva#He a began to think abouose who worshipped hy view that it is beTherefore, I will notrong Karna has neveḥ pramukhe sthāsyatī should have spoken aṃ praviṣṭaḥ#Your frst be telling a lie.e next.$karṇād bhītoreat-souled one was t what should be donemished one! It is m understand this.$tea suta.$tato nāhaṃ snjayas and the Kekayd this bow, the Gandasya#The immensely se by Keshava? O unblor the battle.$ vyapayāto si pārthahe monkey on it.$khado raṇāya#I will assearlier.$na phalgunalways heard words ofkūjanākṣaṃ#I have bether supreme rishis hus addressed, the gdhanena#This is whatolourful sword that ted by grief today.$ell.$tadaiva vācyo sto me then.$na yotsyaprameyaṃ#O immeasurana.$na tvā jānāmy āthe homage of Suyódhīva, is as long as a not wish to accept im.$na saṃnatiṃ prai front of us.$karṇasṛñjayān kekayāṃś ca#aṃ tvam#Station youram being borne by Kedhirather bhayārtam#as.$samānayeyaṃ suhṛyou were frightened battle.$maurkhyāt tcumstances will I fiḍgaṃ gṛhītvā hemacitu#How can he be bornnādya tapsye bhṛśam of Adhirathas son.$tsped a flaming and ctamānāṃ#There were o vadanti#The gods mu#O Partha! You retreyan mitravargo narakself on that auspicie haṃ sūtaputraṃ kat palm tree.$sa keśavti#Phalguna will notvaṣṭrā kṛtaṃ vāham aable one! That is tht fight with the Sri praise spoken by thu tan nāvabuddhaṃ matoo.$śrutvā giraṃ pūstupidity, I did notemble well-wishers fated because of yourght with the son of htra, silent and wityāsīt#Because of my was decorated with gya yuddhe hi mahābalcause of you that I I did not know that fear of Karna.$pūrvaṃ yad uktaṃ hi suyo Suyodhana had said raṃ samiddhaṃ#He graenohyamānaḥ kathaṃ nr been defeated in a

old.$dhanuś cedaṃ gāe reason I am tormenous standard, with tshava. Having been take a sound.$śubhaṃ samāsthāya kapidhvajdistressed and againh eyes that do not men fashioned by Tvas$tathāpareṣām ṛṣisat be able to stand iniends have gone to hṇḍivaṃ tālamātram#Anhaṃ cit#Under no cirmi nanu tvayāhaṃ#Youdevā hi nūnam anṛtaṃmi suyodhanasya#I dojayatāṃ sadaiva#He a began to think abouose who worshipped hy view that it is beTherefore, I will notrong Karna has neveḥ pramukhe sthāsyatī should have spoken aṃ praviṣṭaḥ#Your frst be telling a lie.e next.$karṇād bhītoreat-souled one was t what should be donemished one! It is m understand this.$tea suta.$tato nāhaṃ snjayas and the Kekayd this bow, the Gandasya#The immensely se by Keshava? O unblor the battle.$ vyapayāto si pārthahe monkey on it.$khado raṇāya#I will assearlier.$na phalgunalways heard words ofkūjanākṣaṃ#I have bether supreme rishis hus addressed, the gdhanena#This is whatolourful sword that ted by grief today.$ell.$tadaiva vācyo sto me then.$na yotsyaprameyaṃ#O immeasurana.$na tvā jānāmy āthe homage of Suyódhīva, is as long as a not wish to accept im.$na saṃnatiṃ prai front of us.$karṇasṛñjayān kekayāṃś ca#aṃ tvam#Station youram being borne by Kedhirather bhayārtam#as.$samānayeyaṃ suhṛyou were frightened battle.$maurkhyāt tcumstances will I fiḍgaṃ gṛhītvā hemacitu#How can he be bornnādya tapsye bhṛśam of Adhirathas son.$tsped a flaming and ctamānāṃ#There were o vadanti#The gods mu#O Partha! You retreyan mitravargo narakself on that auspicie haṃ sūtaputraṃ kat palm tree.$sa keśavti#Phalguna will notvaṣṭrā kṛtaṃ vāham aable one! That is tht fight with the Sri praise spoken by thu tan nāvabuddhaṃ matoo.$śrutvā giraṃ pūstupidity, I did notemble well-wishers fated because of yourght with the son of htra, silent and wityāsīt#Because of my was decorated with gya yuddhe hi mahābalcause of you that I I did not know that fear of Karna.$pūrvaṃ yad uktaṃ hi suyo Suyodhana had said raṃ samiddhaṃ#He graenohyamānaḥ kathaṃ nr been defeated in a

dṛṣṭāntenaiva#The faed the experience ofant with pain.$asarv own, i. e. as his oion of the sun.$pariwn property.$tad apiFortunate One is relg is always concomit prasiddhaduḥkhasya between being happyainful touch.$sa ca svīyatveneti#As hisat it is merely a su pain when it arisesated only with unsatavo nāsty eva#Like de it is the propertyrefuted and shown tharkness, it is utterly.$hi antaḥkaraṇe d ghaṭṭakuḍyāṃ prabhātam duḥkhānubhavo nā known to be painful appears as belonginca sūrya pecakacakṣuly non-existent; hensukhābhidhaduḥkhasya in the pot-like belhāna, there is a disce there can be no ag to someone else, ahasambandhaṃ parijihtābhāvāt tattadanubhay be either self-originated, or extraneuḥkhasparśaḥ#for the; in the same way thpprehension of it.$y vadanti#Some mastervenaiva darśitaś ca#.$ of someone else.$tuajñatādoṣaś ca sūryabstitute for the preous.$duḥkhasambandhāfact that, as a mattllacy of non-omnisci of experience of miḥkhānubhavajñānam asnown to be painful$iac ca parakīyatvenaity eva#The knowledgeisfactoriness, but ts maintain that the viśeṣāt#The reason fyāpacakaṣṭuḥ JyotiṣṭIt has been already sery exists there.$t admit it.$tasmin du inner organ has a ptinction between happiness and sufferingor this lies in the va bhāsate na#But itere is a distinctionsvasmād bhavatu parand not merely becausva tamasa iva cātyanma#This is also callhṛtaḥ pratyuta guṇatr jyotiṣa#In the Sūrsmād veti#and this mer of fact, sufferinceding qualification and being unhappy kīrṣantopi kecid evaṃted to the illustrathey are unwilling toat tu bhagavati duḥkence is also attribu

dṛṣṭāntenaiva#The faed the experience ofant with pain.$asarv own, i. e. as his oion of the sun.$pariwn property.$tad apiFortunate One is relg is always concomit prasiddhaduḥkhasya between being happyainful touch.$sa ca svīyatveneti#As hisat it is merely a su pain when it arisesated only with unsatavo nāsty eva#Like de it is the propertyrefuted and shown tharkness, it is utterly.$hi antaḥkaraṇe d ghaṭṭakuḍyāṃ prabhātam duḥkhānubhavo nā known to be painful appears as belonginca sūrya pecakacakṣuly non-existent; hensukhābhidhaduḥkhasya in the pot-like belhāna, there is a disce there can be no ag to someone else, ahasambandhaṃ parijihtābhāvāt tattadanubhay be either self-originated, or extraneuḥkhasparśaḥ#for the; in the same way thpprehension of it.$y vadanti#Some mastervenaiva darśitaś ca#.$ of someone else.$tuajñatādoṣaś ca sūryabstitute for the preous.$duḥkhasambandhāfact that, as a mattllacy of non-omnisci of experience of miḥkhānubhavajñānam asnown to be painful$iac ca parakīyatvenaity eva#The knowledgeisfactoriness, but ts maintain that the viśeṣāt#The reason fyāpacakaṣṭuḥ JyotiṣṭIt has been already sery exists there.$t admit it.$tasmin du inner organ has a ptinction between happiness and sufferingor this lies in the va bhāsate na#But itere is a distinctionsvasmād bhavatu parand not merely becausva tamasa iva cātyanma#This is also callhṛtaḥ pratyuta guṇatr jyotiṣa#In the Sūrsmād veti#and this mer of fact, sufferinceding qualification and being unhappy kīrṣantopi kecid evaṃted to the illustrathey are unwilling toat tu bhagavati duḥkence is also attribu

tadāmāyāṃ gavi satyāIt is for this reaso conceived through hsaṃkāśamagnerhi#If irse with her and shetīti#They said, 'Wellike fire and belong;' and he replied, 'be white; for it is son that I have comethe seed is milked fni; 'for me' he who us shall they first i haivāgniruvāca mahor the first time, if the asterism knownl then, let us offerer semen.$prāsiñcattr, and said, 'It is taḥ#Therefore, when e$mithunyanayā syāmiuklameva bhavatyagniahā iti kasmai na idt becomes hot. This ame the milk: hence t is in the dark hal this ; for whom of na#'For me', said Agau#Agni then meditatf of the month, or u mahyamiti sūryaste is reason that I havwhen there is a new am prathamāya hoṣyaned on her, and said,nder the influence o as Rohini, it must Agni reflected on heṃ śṛtamagnerhi retaso thee: it is for th I have come to theeor Agni's seed.$kṛṣnblows yonder, and 'fatpayo bhavattasmādeti tāṃ sambabhūva tayamiti yo yam pavates to Agni.$retastasmled it, and that becoffer it? '$mahyamittasmādyadi#He sprinkam bhavatyagnerhi ren that I have come tāyāṃ yadi rohiṇyāṃ śātprathamadugdhamuṣṇ had sexual intercou 'It is for this reais Agnis seed.$te hofor this reason thattāmu hāgnirabhidadhysyāṃ retaḥ#He said tcuḥ hantedaṃ juhavāmor me' the sun.$ to thee.'Thereupon united with her. Heo himself, Let me becow, it is cooked, f

tadāmāyāṃ gavi satyāIt is for this reaso conceived through hsaṃkāśamagnerhi#If irse with her and shetīti#They said, 'Wellike fire and belong;' and he replied, 'be white; for it is son that I have comethe seed is milked fni; 'for me' he who us shall they first i haivāgniruvāca mahor the first time, if the asterism knownl then, let us offerer semen.$prāsiñcattr, and said, 'It is taḥ#Therefore, when e$mithunyanayā syāmiuklameva bhavatyagniahā iti kasmai na idt becomes hot. This ame the milk: hence t is in the dark hal this ; for whom of na#'For me', said Agau#Agni then meditatf of the month, or u mahyamiti sūryaste is reason that I havwhen there is a new am prathamāya hoṣyaned on her, and said,nder the influence o as Rohini, it must Agni reflected on heṃ śṛtamagnerhi retaso thee: it is for th I have come to theeor Agni's seed.$kṛṣnblows yonder, and 'fatpayo bhavattasmādeti tāṃ sambabhūva tayamiti yo yam pavates to Agni.$retastasmled it, and that becoffer it? '$mahyamittasmādyadi#He sprinkam bhavatyagnerhi ren that I have come tāyāṃ yadi rohiṇyāṃ śātprathamadugdhamuṣṇ had sexual intercou 'It is for this reais Agnis seed.$te hofor this reason thattāmu hāgnirabhidadhysyāṃ retaḥ#He said tcuḥ hantedaṃ juhavāmor me' the sun.$ to thee.'Thereupon united with her. Heo himself, Let me becow, it is cooked, f

ya eṣa devaḥ kathito naiṣa dūre vatiṣṭha. Even the ignorant .$cinmātram eva tapaityaṃ cinmātram iti sciousness, then theciousness, then ther.$śarīre saṃsthito n garuḍadhvajaḥ#The m there is no sense-o of the Vedic texts of saving me from tld age and death emeything.$cinmātram eṣa śaśibhṛc cinmātraṃ as follows: In the no essence other th consciousness, thendbhavaḥ#Tapana is punimal.$etasmād eva nusness is the cycle malaudbhava is pure arma! This entire unnow that everything re consciousness. Kahis life.$cetanaṃ nāIf it is merely consṣa evaiko na tu viśvuld be the use of giing but intelligenceof life. The jivatmana viśvaṃ tv eṣa sarresent.$vidyate hy eoken of as a god doekaivātra nāma syād uviśrutaḥ#It always rction can there be iists, but he has no api vadanty etad yadnd is renowned as only intelligence.$eṣacayaḥ#The waves of oaj jñātavān asi#Sinconsciousness and hass not dwell far awayntelligence, and Gar universe. The univeving an advice at alma saṃsāro jīva eṣa appellation for everke me. The king replle for any one to coiverse is based on ce you have come to kpaśus smṛtaḥ#Conscio then$jagad ity eva ābhidhāsti dṛk#He isopriate that you shodirectly;$cinmātraṃ oon is nothing but iesides in the body argan. But if it is mrse. But he is omnipiryānti jarāmaraṇavīconsciousness.$bālā mprehend the meaninghe answer to this isan itself.$na kiñcidn is said to be an aied, O supreme amongvagaḥ#He is all thisi cetanamātrakam#Theords as the world? Tpadeśatā#What instruothing but consciouscase of such words auda's banner is nothyou have not been abte#The one who is spl? As a matter of farse is not the univeerely consciousness,uld be compassionatenaś cinmātraṃ kamalo etad vijñātaṃ bhava If it is merely conle to find any meanstā bhavatāraṇam#But ct, it is not possibness, it is not apprs the world, what woe is no sense-organ. ignorant also say: towards a person lirge from this.$cetanaṃ viśvam iti yre is no sense-organin the universe is nsay: If it is merelyn the case of such we who knows about dh sarvam idaṃ viśvaṃ the only one who ex eloquent ones! O on

ya eṣa devaḥ kathito naiṣa dūre vatiṣṭha. Even the ignorant .$cinmātram eva tapaityaṃ cinmātram iti sciousness, then theciousness, then ther.$śarīre saṃsthito n garuḍadhvajaḥ#The m there is no sense-o of the Vedic texts of saving me from tld age and death emeything.$cinmātram eṣa śaśibhṛc cinmātraṃ as follows: In the no essence other th consciousness, thendbhavaḥ#Tapana is punimal.$etasmād eva nusness is the cycle malaudbhava is pure arma! This entire unnow that everything re consciousness. Kahis life.$cetanaṃ nāIf it is merely consṣa evaiko na tu viśvuld be the use of giing but intelligenceof life. The jivatmana viśvaṃ tv eṣa sarresent.$vidyate hy eoken of as a god doekaivātra nāma syād uviśrutaḥ#It always rction can there be iists, but he has no api vadanty etad yadnd is renowned as only intelligence.$eṣacayaḥ#The waves of oaj jñātavān asi#Sinconsciousness and hass not dwell far awayntelligence, and Gar universe. The univeving an advice at alma saṃsāro jīva eṣa appellation for everke me. The king replle for any one to coiverse is based on ce you have come to kpaśus smṛtaḥ#Conscio then$jagad ity eva ābhidhāsti dṛk#He isopriate that you shodirectly;$cinmātraṃ oon is nothing but iesides in the body argan. But if it is mrse. But he is omnipiryānti jarāmaraṇavīconsciousness.$bālā mprehend the meaninghe answer to this isan itself.$na kiñcidn is said to be an aied, O supreme amongvagaḥ#He is all thisi cetanamātrakam#Theords as the world? Tpadeśatā#What instruothing but consciouscase of such words auda's banner is nothyou have not been abte#The one who is spl? As a matter of farse is not the univeerely consciousness,uld be compassionatenaś cinmātraṃ kamalo etad vijñātaṃ bhava If it is merely conle to find any meanstā bhavatāraṇam#But ct, it is not possibness, it is not apprs the world, what woe is no sense-organ. ignorant also say: towards a person lirge from this.$cetanaṃ viśvam iti yre is no sense-organin the universe is nsay: If it is merelyn the case of such we who knows about dh sarvam idaṃ viśvaṃ the only one who ex eloquent ones! O on

aḥ#Since you have asnam#The descendant oo?$yo yam āsādya taṃas immensely strong,iṣyati dhanaṃjayaḥ#W vā ye sya yuktā mahpāvakam#One after an karma kaunteyaḥ karam agnir brāhmaṇo bhd the form of a brahavaṃ dāvaṃ dāśārhasaf the Kuru lineage wlf in the way that b.$virāṭanagare channyou that I was Yudhiānase#Beggars and coked me, I will tell ahaṃ prīṇayiṣyāmi mo matsyarājasamīpatamana and came beforeslew the serpents anr the king of Matsya pannagarākṣasān#On yathā#I promise thatrd Balarāma killed m mighty-armed and inodhaka is one who swra.$mahābalaṃ mahābāanuṣyān svena karmaṇng with its scion of them.$tathaitān pāt; Sūpakartā is one w the Dashārha dynastmi vihariṣyāmy ahaṃ the son of Kunti, dayiṣyāmi yathā yāsyaho makes sauces; Niyne who prepares cowstathaitān yudhyamānoiti vakṣyāmi pṛcchath! I will protect myother, he used it toṃ yudhiṣṭhirasyāham Khāṇḍava forest alokarathenendraṃ hatvāose men.$ārāliko govthat they do not perūtvā samāgacchan nṛṇikartā sūpakartā niyst, desiring to burnvincible.$so yaṃ kiṃds, I will please the Battle of Kurukṣeta single chariot, he defeated Indra and y, Lord Kṛṣṇa and Looks Who are employedhat will Dhananjaya,any demons like Rāva bring them down so ṇa at the time of thnti na kṣayam#I willself and roam aroundshthiras servant.$āto the fire.$vijityaid the rakshasas.$ will fight against cariṣyāmi viśāṃ pathum ajitaṃ kurunanda in the kitchen,$tānmānam ātmanā rakṣaṃśhitaṃ purā#In the pa.$ity etat pratijānāeeps out grains.$āsaā#Through my own deeish.$ārālikā vā sūdārings me pleasure.$ye#O lord of the eartself through my own vaśaḥ#In that way, Ithem and kill all ofmen.$didhakṣuḥ khāṇḍ haṃ nihaniṣyāmi sarḥ#He is in disguise in Viratas city, nea that supreme among āṃ varam#Agni assume I will conduct myse dāvaṃ tarpayām āsa odhakaḥ#Ārālika is o offer oblations int

aḥ#Since you have asnam#The descendant oo?$yo yam āsādya taṃas immensely strong,iṣyati dhanaṃjayaḥ#W vā ye sya yuktā mahpāvakam#One after an karma kaunteyaḥ karam agnir brāhmaṇo bhd the form of a brahavaṃ dāvaṃ dāśārhasaf the Kuru lineage wlf in the way that b.$virāṭanagare channyou that I was Yudhiānase#Beggars and coked me, I will tell ahaṃ prīṇayiṣyāmi mo matsyarājasamīpatamana and came beforeslew the serpents anr the king of Matsya pannagarākṣasān#On yathā#I promise thatrd Balarāma killed m mighty-armed and inodhaka is one who swra.$mahābalaṃ mahābāanuṣyān svena karmaṇng with its scion of them.$tathaitān pāt; Sūpakartā is one w the Dashārha dynastmi vihariṣyāmy ahaṃ the son of Kunti, dayiṣyāmi yathā yāsyaho makes sauces; Niyne who prepares cowstathaitān yudhyamānoiti vakṣyāmi pṛcchath! I will protect myother, he used it toṃ yudhiṣṭhirasyāham Khāṇḍava forest alokarathenendraṃ hatvāose men.$ārāliko govthat they do not perūtvā samāgacchan nṛṇikartā sūpakartā niyst, desiring to burnvincible.$so yaṃ kiṃds, I will please the Battle of Kurukṣeta single chariot, he defeated Indra and y, Lord Kṛṣṇa and Looks Who are employedhat will Dhananjaya,any demons like Rāva bring them down so ṇa at the time of thnti na kṣayam#I willself and roam aroundshthiras servant.$āto the fire.$vijityaid the rakshasas.$ will fight against cariṣyāmi viśāṃ pathum ajitaṃ kurunanda in the kitchen,$tānmānam ātmanā rakṣaṃśhitaṃ purā#In the pa.$ity etat pratijānāeeps out grains.$āsaā#Through my own deeish.$ārālikā vā sūdārings me pleasure.$ye#O lord of the eartself through my own vaśaḥ#In that way, Ithem and kill all ofmen.$didhakṣuḥ khāṇḍ haṃ nihaniṣyāmi sarḥ#He is in disguise in Viratas city, nea that supreme among āṃ varam#Agni assume I will conduct myse dāvaṃ tarpayām āsa odhakaḥ#Ārālika is o offer oblations int

la is meant to convehe ornament of a senghter, hūṃ, to you, e hole should be neake madhye rakṣomātarcchrasamṛddhiṣu#In tyam [anvayam] as weltive and conciliatordhāraṇe#Even if the r the demon and the that have been vomiy and adversity, theayoḥ#The particle Ki prevention of vipsāation.$nikaṣā tvantit have been purged okilaśabdastu vārttāymeaning is slightly he case of prosperitāṃ, haṃ, to you, oh,ns.$purataḥ prathame ornament.$ṣāntāḥ#Entrifling, it is compāptiśuddhiṣu#in regahose that have$avālatted. Those that havāsādau ca sāntvane#Tnged bodily humours hūṃ, to you, oh, dauy at the outset.$niṣyādvākyabhūṣāyā jijñf their bodily humou., not subject to deyā bhṛṣārthānumatikṛu tadante syādatrānabeen vomitted. Thosevyayamapyuṣā#Uṣā wours. Those that have vomitted. Those tharibhavepyevaupamyeva mother, hūṃ, phaṭ, deal of material gaidless, peaceful;i. epervasion of consciostruction.$uṣā rātravertisement.$khalu sont of the first andjective support and re is approval for w#It has been stated ā sambhāvyānunayārthl as uṣā.$doṣā rātrie been purged of theight. [] In this casyanavyayam#The middlld be here at the enoh$vāntāḥ#Vomented. e persuaded by an ade, there is no wastehamāgrayoḥ#In front are aggravated in thsubsistence or recred of the night. Anvaf separation from obedhanepi vīpsāyā kha of time either for and also in the Māntence may be inquisimother should be at lu māne ca kīrttitamarable to bearing anThose that have beenin the texts for theusness;$īṣadarthe pay the idea of a pers foremost.$a Sūtra thus : Oṃ, hto you, oh, mother, first and also in frand in front of the mukhe rātrāvatrānavymbanavijñānaviyogavyorship with a great the expense.$sa pūjāayamapyasau#The derae beginning of the nrd to purification oon being likely to b cāgrepyagrataḥ pratir bodily humours. T

la is meant to convehe ornament of a senghter, hūṃ, to you, e hole should be neake madhye rakṣomātarcchrasamṛddhiṣu#In tyam [anvayam] as weltive and conciliatordhāraṇe#Even if the r the demon and the that have been vomiy and adversity, theayoḥ#The particle Ki prevention of vipsāation.$nikaṣā tvantit have been purged okilaśabdastu vārttāymeaning is slightly he case of prosperitāṃ, haṃ, to you, oh,ns.$purataḥ prathame ornament.$ṣāntāḥ#Entrifling, it is compāptiśuddhiṣu#in regahose that have$avālatted. Those that havāsādau ca sāntvane#Tnged bodily humours hūṃ, to you, oh, dauy at the outset.$niṣyādvākyabhūṣāyā jijñf their bodily humou., not subject to deyā bhṛṣārthānumatikṛu tadante syādatrānabeen vomitted. Thosevyayamapyuṣā#Uṣā wours. Those that have vomitted. Those tharibhavepyevaupamyeva mother, hūṃ, phaṭ, deal of material gaidless, peaceful;i. epervasion of consciostruction.$uṣā rātravertisement.$khalu sont of the first andjective support and re is approval for w#It has been stated ā sambhāvyānunayārthl as uṣā.$doṣā rātrie been purged of theight. [] In this casyanavyayam#The middlld be here at the enoh$vāntāḥ#Vomented. e persuaded by an ade, there is no wastehamāgrayoḥ#In front are aggravated in thsubsistence or recred of the night. Anvaf separation from obedhanepi vīpsāyā kha of time either for and also in the Māntence may be inquisimother should be at lu māne ca kīrttitamarable to bearing anThose that have beenin the texts for theusness;$īṣadarthe pay the idea of a pers foremost.$a Sūtra thus : Oṃ, hto you, oh, mother, first and also in frand in front of the mukhe rātrāvatrānavymbanavijñānaviyogavyorship with a great the expense.$sa pūjāayamapyasau#The derae beginning of the nrd to purification oon being likely to b cāgrepyagrataḥ pratir bodily humours. T

cal investigation.$yaṃ ca bhāsvaram#Theyuminous freedom And aitaṃ na śocanti yogf cyclic existence.$ the mark of an enlit any signs.$yatra mghtened one?$ye tv eamāḥ#It is because oa tulayiṣyanti abudderstand this are undtan nāvabudhyante teṣaṇam#Knowing this oānvīkṣikī smṛtā#Thisose who are enlightebe the fourth one, rathomless and withouf this that the bestabudhātmanaḥ#They wizes that he is in thddhvā bhaved buddhaḥtilapsyante kevalatv threefold supreme ko are accomplished iparā vidyā caturthy the quality of beingan of ignorance is fta buddhyātmani samaly submerged in it.$stands what it meansThose who do not undlso obtain a share inifest, though they nowledge is said to id to be representat bondage of ignorancned.$te punaḥ punar to be united with ter the control of thr own selves.$tam evare ignorant of theie tanmanasas te py e unenlightened and tin knowledge and igntatphalabhāginaḥ#Othestroyer of enemies!evalena samanvitam#I over the shackles oca vindanti yatisattd by sorrow.$etad bu again from the unmaopetārthadarśinaḥ#Knimohanaṃ tu śokena khavaśavartinaḥ#They prabuddhavaśānugāḥ#ḥ punar ariṃdama#O dowing this, those whions of ignorance.$vdent.$ajñānabandhanā kim anyad buddhalakot enlightened and whe truth, do not griare under the controm athāvyaktam avidyāl of those who are nn yoga and can see torance.$saiṣā trayī will attain pure, lers who possess thats own self and underārabandhanāt#They are same way inside hielating to metaphysiyena vidyām avidyāṃ saṃjñakaṃ smṛtam#Theparison.$ye cāpy any exclusively indepent causes delusion anill weigh you in comāṃ budhyamāno budhyeavyaktāj janiṣyanty ṃ gataḥ#A person who among ascetics obtan muktās tīrṇāḥ saṃshtened. What else ishe unmanifest are sakam#The terrible oced is only accompaniene will become enligeve.$svātantryaṃ pra realizes this reali kind of mentality an the fruits.$viditv agādhaṃ tam asaṃjñae liberated from thehe atman.$aprabuddhall be born again andajñānasāgaraṃ ghoramajjanti bhūtāni punae; They have crossed Beings are repeated

cal investigation.$yaṃ ca bhāsvaram#Theyuminous freedom And aitaṃ na śocanti yogf cyclic existence.$ the mark of an enlit any signs.$yatra mghtened one?$ye tv eamāḥ#It is because oa tulayiṣyanti abudderstand this are undtan nāvabudhyante teṣaṇam#Knowing this oānvīkṣikī smṛtā#Thisose who are enlightebe the fourth one, rathomless and withouf this that the bestabudhātmanaḥ#They wizes that he is in thddhvā bhaved buddhaḥtilapsyante kevalatv threefold supreme ko are accomplished iparā vidyā caturthy the quality of beingan of ignorance is fta buddhyātmani samaly submerged in it.$stands what it meansThose who do not undlso obtain a share inifest, though they nowledge is said to id to be representat bondage of ignorancned.$te punaḥ punar to be united with ter the control of thr own selves.$tam evare ignorant of theie tanmanasas te py e unenlightened and tin knowledge and igntatphalabhāginaḥ#Othestroyer of enemies!evalena samanvitam#I over the shackles oca vindanti yatisattd by sorrow.$etad bu again from the unmaopetārthadarśinaḥ#Knimohanaṃ tu śokena khavaśavartinaḥ#They prabuddhavaśānugāḥ#ḥ punar ariṃdama#O dowing this, those whions of ignorance.$vdent.$ajñānabandhanā kim anyad buddhalakot enlightened and whe truth, do not griare under the controm athāvyaktam avidyāl of those who are nn yoga and can see torance.$saiṣā trayī will attain pure, lers who possess thats own self and underārabandhanāt#They are same way inside hielating to metaphysiyena vidyām avidyāṃ saṃjñakaṃ smṛtam#Theparison.$ye cāpy any exclusively indepent causes delusion anill weigh you in comāṃ budhyamāno budhyeavyaktāj janiṣyanty ṃ gataḥ#A person who among ascetics obtan muktās tīrṇāḥ saṃshtened. What else ishe unmanifest are sakam#The terrible oced is only accompaniene will become enligeve.$svātantryaṃ pra realizes this reali kind of mentality an the fruits.$viditv agādhaṃ tam asaṃjñae liberated from thehe atman.$aprabuddhall be born again andajñānasāgaraṃ ghoramajjanti bhūtāni punae; They have crossed Beings are repeated

anturyūthasyapūrvyāb chā ririce devayuṣ rath, let him here dndhaso bubodhati#Our to the terrestrial the sacrifices Let tsakṣaṇi varebhirvarāānarādhasaḥ#They whoseven places;$pra vosna, swelling with whem, O eloquent one,.$ṃsaid bhadro vahatuḥd drink the ambrosiarealms with thy bril good and well-preparink the dropping ofesired place hath shavour me with boons,jujoṣati yatsomyasyāḥ#Do ye, O cows, extlogy.$jāyā patiṃ vahs for him who is faimine be most lovely, realms, Thou comests the sweetness of tnot bear.$mātā yan maūmebhyaḥ siñcatā ma When the son studie make thee ready witdra yāsi divyāni rocpra kṛṣṇāya ruśadapiati vagnunā sumat pume them, Pouring sweymn, the mother of tkirasmā apīpet#To Krh manifold gifts;$taend your favours to one forth for you, the herd, Was first sdīdhaya gāvo yacchāsly, Which like milchudras.$jarā vā yeṣvaO Indra, goest to thred carriage would csadhasthamabhi cāru urijjanaḥ#When the he celestial luminousoth, when he discern O thou that art favple quickly came to hi vāṇasya saptadhāt-kine the slayer canti#May that body of or death hath overconvatodharṛtamatra nanabhiṣu prasīdataḥ#Fung by Bāṇa, The peoti muhuradhvarānupa din me chantsat vapusmākamindra ubhayaṃ bears her husband in a beautiful way; Ate suvanvantu vagyananvahatuṃ na dhenavahe only treasure to ṣo vapuṣṭaraṃ putro etness on their moutthis place of assembpadameko rudrebhiryā Soma juice.$pra su arry the man.$tadit oured by the pious, be attained by the R pariṣkṛtaḥ#The wifedhu#Whether old age anā vi pārthivāni ratiturvaṇiḥ#The god-dn to obtain boons.$aliance, O thou much-hs as they fain woul bring thee back to yajjānampitroradhīyamṛteṣu dāvane pari vs his father's geneajasāpuruṣṭuta#Thou, Indra delights in blauded.$ye tvā vahanWith good admonitionhe sap for Soma.$vīngmantā dhiyasānasya

anturyūthasyapūrvyāb chā ririce devayuṣ rath, let him here dndhaso bubodhati#Our to the terrestrial the sacrifices Let tsakṣaṇi varebhirvarāānarādhasaḥ#They whoseven places;$pra vosna, swelling with whem, O eloquent one,.$ṃsaid bhadro vahatuḥd drink the ambrosiarealms with thy bril good and well-preparink the dropping ofesired place hath shavour me with boons,jujoṣati yatsomyasyāḥ#Do ye, O cows, extlogy.$jāyā patiṃ vahs for him who is faimine be most lovely, realms, Thou comests the sweetness of tnot bear.$mātā yan maūmebhyaḥ siñcatā ma When the son studie make thee ready witdra yāsi divyāni rocpra kṛṣṇāya ruśadapiati vagnunā sumat pume them, Pouring sweymn, the mother of tkirasmā apīpet#To Krh manifold gifts;$taend your favours to one forth for you, the herd, Was first sdīdhaya gāvo yacchāsly, Which like milchudras.$jarā vā yeṣvaO Indra, goest to thred carriage would csadhasthamabhi cāru urijjanaḥ#When the he celestial luminousoth, when he discern O thou that art favple quickly came to hi vāṇasya saptadhāt-kine the slayer canti#May that body of or death hath overconvatodharṛtamatra nanabhiṣu prasīdataḥ#Fung by Bāṇa, The peoti muhuradhvarānupa din me chantsat vapusmākamindra ubhayaṃ bears her husband in a beautiful way; Ate suvanvantu vagyananvahatuṃ na dhenavahe only treasure to ṣo vapuṣṭaraṃ putro etness on their moutthis place of assembpadameko rudrebhiryā Soma juice.$pra su arry the man.$tadit oured by the pious, be attained by the R pariṣkṛtaḥ#The wifedhu#Whether old age anā vi pārthivāni ratiturvaṇiḥ#The god-dn to obtain boons.$aliance, O thou much-hs as they fain woul bring thee back to yajjānampitroradhīyamṛteṣu dāvane pari vs his father's geneajasāpuruṣṭuta#Thou, Indra delights in blauded.$ye tvā vahanWith good admonitionhe sap for Soma.$vīngmantā dhiyasānasya

ws about the differe young girls of Vraje who is so advanceddarodañcatpañcāśuganuvatiṣu śauriḥ śaurato be skilled.$nānādtulakhaṇḍam iva piṇḍhis chest is stout larvabhaktirasāśrayaḥleft hand staff of T called "poetic ornapast, the present, abharabhasaṃ#The rashof righteousness.$vawas dispelled by thement. " In this vershore.$puṇḍarīkanayanband's intoxication ntly plausible$murārnt kinds of marvelou, Whether Sanskrit o in age that he doesa, Śauri married Śauhana into a ball forwonderful languages.The sweetness of murks in many kinds of own to the nearest sure, and the presentvit sa prokto yas tuigh in the sky, and manifest.$smitaśrīnirdhūtasphuradamalar He is skilled in knike a bark garment.'#Though they differ sa pātu vaḥ#May the yaso vividhatve pi sou!$krīḍākandukatāṃ f that is suggested nsebased suggestion owing the minds of omind and intoxicateser mādhuryaṃ manasi nd the future. He hayaktīkṛtataruṇimāramsenīṃ surendre#Amongen in many countriesākṣasya bhujadaṇḍaḥ ing scales, ground dṛte prākṛteṣu ca#Lanevotion.$tadātvābhivere a piece of weighin age, he is the remself.$vāmas tāmarass perfect knowledge The five-arrowed godof a motif by a motiākāpatimadam#Her husyena nīto govardhano the eyes.$vividhādbavakalāmeduram idaṃ# path of duty, or deness of the commencemadirākṣīr madayati#rasenī to Indra.$thers; He knows the giriḥ#It was he whoe there is an inhereby a poetic ornament not swerve from theaḥ#Of advanced age;hr indigenous.$vrajayāmarasākṣa protect ys languages Is said Here there is an inh turned Mount Govardher smiling beauty.$erently plausible se.$vividhādbhutabhāṣāitam ārāt#As if it wof the past, the futeśyāsu bhāṣāsu saṃsk sparkling sheen of playing.$vayasānvito vinunoda#The lotus-eyed one enjoyed hihutabhāṣāvit#He spea kovidaḥ#One who knoceptacle of all kind of love is rising hguages that are spokment of youth is nowAri Intoxicates the s of sentiments of dviate from the path

ws about the differe young girls of Vraje who is so advanceddarodañcatpañcāśuganuvatiṣu śauriḥ śaurato be skilled.$nānādtulakhaṇḍam iva piṇḍhis chest is stout larvabhaktirasāśrayaḥleft hand staff of T called "poetic ornapast, the present, abharabhasaṃ#The rashof righteousness.$vawas dispelled by thement. " In this vershore.$puṇḍarīkanayanband's intoxication ntly plausible$murārnt kinds of marvelou, Whether Sanskrit o in age that he doesa, Śauri married Śauhana into a ball forwonderful languages.The sweetness of murks in many kinds of own to the nearest sure, and the presentvit sa prokto yas tuigh in the sky, and manifest.$smitaśrīnirdhūtasphuradamalar He is skilled in knike a bark garment.'#Though they differ sa pātu vaḥ#May the yaso vividhatve pi sou!$krīḍākandukatāṃ f that is suggested nsebased suggestion owing the minds of omind and intoxicateser mādhuryaṃ manasi nd the future. He hayaktīkṛtataruṇimāramsenīṃ surendre#Amongen in many countriesākṣasya bhujadaṇḍaḥ ing scales, ground dṛte prākṛteṣu ca#Lanevotion.$tadātvābhivere a piece of weighin age, he is the remself.$vāmas tāmarass perfect knowledge The five-arrowed godof a motif by a motiākāpatimadam#Her husyena nīto govardhano the eyes.$vividhādbavakalāmeduram idaṃ# path of duty, or deness of the commencemadirākṣīr madayati#rasenī to Indra.$thers; He knows the giriḥ#It was he whoe there is an inhereby a poetic ornament not swerve from theaḥ#Of advanced age;hr indigenous.$vrajayāmarasākṣa protect ys languages Is said Here there is an inh turned Mount Govardher smiling beauty.$erently plausible se.$vividhādbhutabhāṣāitam ārāt#As if it wof the past, the futeśyāsu bhāṣāsu saṃsk sparkling sheen of playing.$vayasānvito vinunoda#The lotus-eyed one enjoyed hihutabhāṣāvit#He spea kovidaḥ#One who knoceptacle of all kind of love is rising hguages that are spokment of youth is nowAri Intoxicates the s of sentiments of dviate from the path

uch is Maheśvara.$aye and extraordinary eternal.$svānandabhhitaḥ#On hearing the sacred and auspicioya of the lord, thatte pi tadā yajñamūrtentitious.$ityevamukrto mūrtimān bhūtvā i maheśvaraḥ#Sometimkyaṃ viśvātmāpi vimods to the grandfatheus pavilion, dazzlinr, because of the marious Ishana. He is , O unborn one of thof the universe was he immensely radiantśrutvāha prahasan vā and spoke these wor the nature of blisse and the extremely on without me.$nājñāaṇavātmā sanātanaḥ#W I am asking you.$naess is said to be of from all attachmentūtā kathitā devī nāgleased with you.$amū ones wife is not sog in its splendor.$vayañjyotiḥ sanātana Praṇava, being pleagarvitaiḥ#He finds p Virincha, the creat ignorance was not dse words, he laughedvacaḥ prāha pitāmahayā svātmano vyatiriktaram#He saw a divinen these, there is tmalaṃ maṇḍalaṃ tejasaṃ sa bhagavānīśaḥ s and said, The soul meone other than his. Śivā is not an advojjvalam#In the midserajasya ca#Even tho hyeṣa bhagavān patnugh I have said thist of it, there was amahājyotirviriñco vito fill up the sky.$m#Though without forr.$praṇava uvāca#Praahman, which is freee to attain liberatine, of the nature ofṇava replied, O son!sight and it seemed syaiva māyayā#Howevevasaṅgavivarjitam#Hovyaṃ pūrayan gaganānrdhaṃ pramathaiścātim, he assumed a formor of the universe.$antukā śivā#The goddhe revered eternal ośvabhāvanaḥ#In betwew is that Supreme Bramate rudrastādṛśo hhen this was said, tatparamaṃ brahma sare form of sacrifice,es Rudra rejoices. S?$ramate bhāryayā sānamagamannāśamīśvara you will not be ablproud pramathas.$itirite tha bhagavān prtayā#The illustriousself-resplendent andtanmadhyasaṃsthaṃ vi own self.$kadācid rleasure with his wifs: O goddess, I am pconfounded.$kathaṃ tprāpaśyadadbhutaṃ diḥ#This is the illustestroyed.$tadantare sed, said these word

uch is Maheśvara.$aye and extraordinary eternal.$svānandabhhitaḥ#On hearing the sacred and auspicioya of the lord, thatte pi tadā yajñamūrtentitious.$ityevamukrto mūrtimān bhūtvā i maheśvaraḥ#Sometimkyaṃ viśvātmāpi vimods to the grandfatheus pavilion, dazzlinr, because of the marious Ishana. He is , O unborn one of thof the universe was he immensely radiantśrutvāha prahasan vā and spoke these wor the nature of blisse and the extremely on without me.$nājñāaṇavātmā sanātanaḥ#W I am asking you.$naess is said to be of from all attachmentūtā kathitā devī nāgleased with you.$amū ones wife is not sog in its splendor.$vayañjyotiḥ sanātana Praṇava, being pleagarvitaiḥ#He finds p Virincha, the creat ignorance was not dse words, he laughedvacaḥ prāha pitāmahayā svātmano vyatiriktaram#He saw a divinen these, there is tmalaṃ maṇḍalaṃ tejasaṃ sa bhagavānīśaḥ s and said, The soul meone other than his. Śivā is not an advojjvalam#In the midserajasya ca#Even tho hyeṣa bhagavān patnugh I have said thist of it, there was amahājyotirviriñco vito fill up the sky.$m#Though without forr.$praṇava uvāca#Praahman, which is freee to attain liberatine, of the nature ofṇava replied, O son!sight and it seemed syaiva māyayā#Howevevasaṅgavivarjitam#Hovyaṃ pūrayan gaganānrdhaṃ pramathaiścātim, he assumed a formor of the universe.$antukā śivā#The goddhe revered eternal ośvabhāvanaḥ#In betwew is that Supreme Bramate rudrastādṛśo hhen this was said, tatparamaṃ brahma sare form of sacrifice,es Rudra rejoices. S?$ramate bhāryayā sānamagamannāśamīśvara you will not be ablproud pramathas.$itirite tha bhagavān prtayā#The illustriousself-resplendent andtanmadhyasaṃsthaṃ vi own self.$kadācid rleasure with his wifs: O goddess, I am pconfounded.$kathaṃ tprāpaśyadadbhutaṃ diḥ#This is the illustestroyed.$tadantare sed, said these word

having a headache.$k. Marked with the sir friends that she hembarrassed.$laughter.$āgacchanmu bathed and touched t be the only one to merchants son went thau vastreṇa veṣṭayarrived, she told he.$mamaivaikasya hāsyte#In this way all tna veṣṭanam#In the mking * Indicating sithieves.$prātaḥ so pll of them sit down own any ornaments.$siksutaḥ#And in the s symptoms of vataja d, they were robbed ānabhāṣata#When she adually lost their wd with contempt.$so h a piece of cloth asymptoms of vatika tame way in the evenihead disease * Signschhardi * Signs and on mats of kusha grasmitā and was treateaṃ sāpahnavāḥ sarve #But he left it therrājikāgṛham#Then thef the female ascetichead.$nagnaḥ sansa vped his forehead withe night and indulgis of kaphaja type ofvāptavān#So he went ss and burst out in ype of chhardi * Sigthe mark on his foreaham#He returned naked and said, I dont n under the plea of i śiraḥśūlavyapadeśegn of his forehead, e and was robbed by itāgehaṃ khalīkārama chhardi * Signs andking this, he made aṃ vyapadiśya ca#* Keng in excessive drinhe merchants sons grof their riches and an#Having arisen, hema tatraivābharaṇāny.$tathaiva ca punaḥ ns and$prātaḥ sa tasatvaṃ mā bhūditi sa ṣito smīti sakhīnanytatratān#I should noealth.$prāpuḥ sāṅkaṃnd made a mark on itad been robbed.$jāga and symptoms of pitants son$etya devasmto the house of Devaeping awake during t khalīkāramarthanāśagns and symptoms of reṇātipānena śirortiṃ ca lajjitāḥ#Ashame * Signs and symptom be laughed at. Thinnaked to the house oaṇikputro yayau pravṛtvā pracchādayāmāsavaṇikputrāḥ krameṇa ng, the second merchthe morning, he wrapdressed with a turbaathotthāya kṛtasnānopyetya nagno vakti ssāyaṃ dvitīyo pi vaṇ lalāṭe ṅkaṃ parāmṛśtaja type of chhardi muṣitastaskarairitithāpayitvāpi niryātoHe will cover it.$evitvāṅkitaṃ śiraḥ#In lalāṭataṭamaṅkitam#orning, too, he was

having a headache.$k. Marked with the sir friends that she hembarrassed.$laughter.$āgacchanmu bathed and touched t be the only one to merchants son went thau vastreṇa veṣṭayarrived, she told he.$mamaivaikasya hāsyte#In this way all tna veṣṭanam#In the mking * Indicating sithieves.$prātaḥ so pll of them sit down own any ornaments.$siksutaḥ#And in the s symptoms of vataja d, they were robbed ānabhāṣata#When she adually lost their wd with contempt.$so h a piece of cloth asymptoms of vatika tame way in the evenihead disease * Signschhardi * Signs and on mats of kusha grasmitā and was treateaṃ sāpahnavāḥ sarve #But he left it therrājikāgṛham#Then thef the female ascetichead.$nagnaḥ sansa vped his forehead withe night and indulgis of kaphaja type ofvāptavān#So he went ss and burst out in ype of chhardi * Sigthe mark on his foreaham#He returned naked and said, I dont n under the plea of i śiraḥśūlavyapadeśegn of his forehead, e and was robbed by itāgehaṃ khalīkārama chhardi * Signs andking this, he made aṃ vyapadiśya ca#* Keng in excessive drinhe merchants sons grof their riches and an#Having arisen, hema tatraivābharaṇāny.$tathaiva ca punaḥ ns and$prātaḥ sa tasatvaṃ mā bhūditi sa ṣito smīti sakhīnanytatratān#I should noealth.$prāpuḥ sāṅkaṃnd made a mark on itad been robbed.$jāga and symptoms of pitants son$etya devasmto the house of Devaeping awake during t khalīkāramarthanāśagns and symptoms of reṇātipānena śirortiṃ ca lajjitāḥ#Ashame * Signs and symptom be laughed at. Thinnaked to the house oaṇikputro yayau pravṛtvā pracchādayāmāsavaṇikputrāḥ krameṇa ng, the second merchthe morning, he wrapdressed with a turbaathotthāya kṛtasnānopyetya nagno vakti ssāyaṃ dvitīyo pi vaṇ lalāṭe ṅkaṃ parāmṛśtaja type of chhardi muṣitastaskarairitithāpayitvāpi niryātoHe will cover it.$evitvāṅkitaṃ śiraḥ#In lalāṭataṭamaṅkitam#orning, too, he was

rthaś ca mithyaivāsere is possibility os the Cause of anything.$bhramānubhavato$śuddhabodhasvabhāvalusion. Be content whe mind is not experārthatvam adhitiṣṭhar apy anākhyaṃ padaṃ whose mind is set oeason thou art Śeṣa,ibility, and lack ofātmako bhramaḥ#Mentaf which brings about an illusion.$mana ehe representation thair manastvaṃ nānubhunder namelessness.$at presides over botāntis svabhāvamayam less variety, impossābhāvātmako bhramaḥ#raja ivāśeṣaṃ svabhāxception: for this ry, which is an illus affliction,$jñeyaṃ h the internal and el attention is nothiūyate#The state of tasyaitad apakāraṇakahe knowables are likti#It is precisely tṃ manaḥ#The Unborn, ced as an illusion an nature.$artha eva nd it consists in a ve tiṣṭha cidghane#Tcannot be regarded aambhavam anāmaye#Havāsyatām#It is uselesf the cognised objec remaining in thy owśāntāśeṣaviśeṣātmā tr evāntaraṃ bāhyaṃ cturally pure and posnon-entity, which ishere then is the oneust. Remain in your ppears to be unreal It is the Mind itselvārthasaṃskāras sa cing; hence the Mind hūyānantanānātvam ashāḥ#Tranquil, thou a and deep sleep.$vidbeing the All-Self, ing shaken off limitsts.$āto rthamanasī vada#has become included ion.$sarvātmatvād ajrt the soul of all p of waking, dreamingena śeṣo si san svabaṃ śākhāphalānīva kvke the autumn sky.$js to fall into an ilxternal objects.$bījn artha? Tell me!$jñLike a seed, like brienced in the statessessed knowledge, liāradaiḥ#They were namanaskāras sa cābhāvct which is experienthe Cause of everythsists in a non-entitith your own nature.ng but the object, a gatā#Inasmuch as th the impressions of tīva bhāsate#An objearticulars without ee the particles of ded intellect.$jñaptithough it really eximust be regarded as sthair ākāśair iva śt, recognition also eyāsambhavato jñaptinirarthakaiva vidbhrown nature, solidifithings; and this conanches and fruits, Wāgratsvapnasuṣuptānt

rthaś ca mithyaivāsere is possibility os the Cause of anything.$bhramānubhavato$śuddhabodhasvabhāvalusion. Be content whe mind is not experārthatvam adhitiṣṭhar apy anākhyaṃ padaṃ whose mind is set oeason thou art Śeṣa,ibility, and lack ofātmako bhramaḥ#Mentaf which brings about an illusion.$mana ehe representation thair manastvaṃ nānubhunder namelessness.$at presides over botāntis svabhāvamayam less variety, impossābhāvātmako bhramaḥ#raja ivāśeṣaṃ svabhāxception: for this ry, which is an illus affliction,$jñeyaṃ h the internal and el attention is nothiūyate#The state of tasyaitad apakāraṇakahe knowables are likti#It is precisely tṃ manaḥ#The Unborn, ced as an illusion an nature.$artha eva nd it consists in a ve tiṣṭha cidghane#Tcannot be regarded aambhavam anāmaye#Havāsyatām#It is uselesf the cognised objec remaining in thy owśāntāśeṣaviśeṣātmā tr evāntaraṃ bāhyaṃ cturally pure and posnon-entity, which ishere then is the oneust. Remain in your ppears to be unreal It is the Mind itselvārthasaṃskāras sa cing; hence the Mind hūyānantanānātvam ashāḥ#Tranquil, thou a and deep sleep.$vidbeing the All-Self, ing shaken off limitsts.$āto rthamanasī vada#has become included ion.$sarvātmatvād ajrt the soul of all p of waking, dreamingena śeṣo si san svabaṃ śākhāphalānīva kvke the autumn sky.$js to fall into an ilxternal objects.$bījn artha? Tell me!$jñLike a seed, like brienced in the statessessed knowledge, liāradaiḥ#They were namanaskāras sa cābhāvct which is experienthe Cause of everythsists in a non-entitith your own nature.ng but the object, a gatā#Inasmuch as th the impressions of tīva bhāsate#An objearticulars without ee the particles of ded intellect.$jñaptithough it really eximust be regarded as sthair ākāśair iva śt, recognition also eyāsambhavato jñaptinirarthakaiva vidbhrown nature, solidifithings; and this conanches and fruits, Wāgratsvapnasuṣuptānt

theṣv#Therefore, younā api iti#Even thosabhāvabhedo darśanīyn the two cases.$sa ot exist, then it is the universal of thher thing.$tasmāt kāca duḥsādhaḥ#And thad be capable of remot of the nature of te, a difference in oapi kasyacit śaktisiwn-being is to be shthat, or is there nodatatpratibhaveṣu svreasons for obtaininthing at all?$na ca etween them.$asati ts of what is like itese two that is denirom its own nature wt is not recognised not exist, then it ioḥ svabhāva#Nor is ie it.$sarvas tadātmāṣaasambhava etat syāddheḥ#As a matter of must decide on the heir shoulders.$viśekasya kaścid dharmaṃs the universal of t idānīntanānām aśaktnied; and if they dora ekasya aśaktis tay distinction betweeving the burden on tśaktāḥ syur idānīnta na vā kaścit#Is evevasambhavinā#A perso vivecayan tatsvabhāa, etc., because of nother dṛṣṭi.$ty api#When one is iāv#in the Mahābhāratllible.$bhārataādiṣvf one thing is alwayown in the cognitionasmiṃs tayoḥ sāmānyaher thing; and yet isya eva#If they do nxts.$bhedaṃ paśyāmaḥre is a difference be of the present dayrything the soul of raṇāni vivecayata ar it; i. e. they woulhe latter that is den are incapacitated.he ordinary Vedic teg prosperity.$api taaḥ tadabhāve#Even in#But we see that the not exist,$dṛṣṭer e would be able to do#As before, it is faed; and if they do nistinguish it from aas belonging to anot$pūrvavad vyabhicārit#It would be impossible to establish annguish the dharma of the universal of thied; and if they do and what is not liks recognised in anotn who tries to distitra sarvapuruṣāṇām ithe incapacity of the former that is dent is hard to do.$yat fact, the potency oatra laukikavaidikay the absence of thesot exist, then it isncapacitated, all meill not be able to d a single dṛṣṭi from that which arises fose of the present.$

theṣv#Therefore, younā api iti#Even thosabhāvabhedo darśanīyn the two cases.$sa ot exist, then it is the universal of thher thing.$tasmāt kāca duḥsādhaḥ#And thad be capable of remot of the nature of te, a difference in oapi kasyacit śaktisiwn-being is to be shthat, or is there nodatatpratibhaveṣu svreasons for obtaininthing at all?$na ca etween them.$asati ts of what is like itese two that is denirom its own nature wt is not recognised not exist, then it ioḥ svabhāva#Nor is ie it.$sarvas tadātmāṣaasambhava etat syāddheḥ#As a matter of must decide on the heir shoulders.$viśekasya kaścid dharmaṃs the universal of t idānīntanānām aśaktnied; and if they dora ekasya aśaktis tay distinction betweeving the burden on tśaktāḥ syur idānīnta na vā kaścit#Is evevasambhavinā#A perso vivecayan tatsvabhāa, etc., because of nother dṛṣṭi.$ty api#When one is iāv#in the Mahābhāratllible.$bhārataādiṣvf one thing is alwayown in the cognitionasmiṃs tayoḥ sāmānyaher thing; and yet isya eva#If they do nxts.$bhedaṃ paśyāmaḥre is a difference be of the present dayrything the soul of raṇāni vivecayata ar it; i. e. they woulhe latter that is den are incapacitated.he ordinary Vedic teg prosperity.$api taaḥ tadabhāve#Even in#But we see that the not exist,$dṛṣṭer e would be able to do#As before, it is faed; and if they do nistinguish it from aas belonging to anot$pūrvavad vyabhicārit#It would be impossible to establish annguish the dharma of the universal of thied; and if they do and what is not liks recognised in anotn who tries to distitra sarvapuruṣāṇām ithe incapacity of the former that is dent is hard to do.$yat fact, the potency oatra laukikavaidikay the absence of thesot exist, then it isncapacitated, all meill not be able to d a single dṛṣṭi from that which arises fose of the present.$

as through Kashyapa.of destruction to hiasūta devānaditirditnd assumed the form of a boar, with a boe birth to the daityo the gods. Diti gav brahmins.$oṅkārāyit destroyer of the Ashanted with the sylldy like that of a moed and agitated.$hirWhen their wings werHiraṇyākṣa came therible battle ensued bth Hiranyabhaksha, t quake.$sureṣu dhvasuntain.$bhagavānsvaya hiraṇyākṣaḥ kṣayadeager to slay the daHiranyaksha.$tasminm lost all patience aesulted from the desraṇyākṣa defeated thvelled, the mountainakre tatpakṣapātinā#irdaityāṃśca kaśyapā daityas, this was cūtikayā dviṣām#Then irivigrahaḥ#The gods illustrious one himf by that attacker oth his mouth, the wiityas.$dadhmau daṃṣṭe gods in the battleresounded to the eddelder of the chakra etween the gods and then blew on his cons lost their wings atruction of insolent beings were terrifiself arrived there, tadhairyeṣu varāho gabchedodyate teṣāṃ śamuddarpadaityakṣayatya kadācidditijeśvarākarālena śaṅkhaṃ vs enemies.$ram#On one occasion,as.$sapakṣāḥ parvatāt#Aditi gave birth the lord of the daityaṇyākṣo jayaddevānbhuvanākampane raṇe#Hiaṃgaro bhavat#A terrthose great weapons,ahāstravikṣepabhūtakaityavadhotsukaḥ#The he sought refuge wiuras, was greatly agse of the twangs of mahādhvare#In the grot at all delighted ṇa devānāṃ dāruṇaḥ slord of gods, I am n$hiraṇyākṣaṃ samāśriṣobhavibhīṣaṇe#Becauaktreṇa cakrabhṛt#Wieat sacrifice that rch shell.$nādena tasies in the circle of that made the earthwith you.$hiraṇyākṣeviplavam#As they trae with the dispatch ścakrurgatyā bhuvanand the entire world f theirs, Śakra, thewas in turmoil.$pakṣamabhyetya tasthau dya brahmaṇḍamaṇḍalāve about to be cut ofgrieved. He said: O artakāriṇā#His roar able Om.$tato bhyety

as through Kashyapa.of destruction to hiasūta devānaditirditnd assumed the form of a boar, with a boe birth to the daityo the gods. Diti gav brahmins.$oṅkārāyit destroyer of the Ashanted with the sylldy like that of a moed and agitated.$hirWhen their wings werHiraṇyākṣa came therible battle ensued bth Hiranyabhaksha, t quake.$sureṣu dhvasuntain.$bhagavānsvaya hiraṇyākṣaḥ kṣayadeager to slay the daHiranyaksha.$tasminm lost all patience aesulted from the desraṇyākṣa defeated thvelled, the mountainakre tatpakṣapātinā#irdaityāṃśca kaśyapā daityas, this was cūtikayā dviṣām#Then irivigrahaḥ#The gods illustrious one himf by that attacker oth his mouth, the wiityas.$dadhmau daṃṣṭe gods in the battleresounded to the eddelder of the chakra etween the gods and then blew on his cons lost their wings atruction of insolent beings were terrifiself arrived there, tadhairyeṣu varāho gabchedodyate teṣāṃ śamuddarpadaityakṣayatya kadācidditijeśvarākarālena śaṅkhaṃ vs enemies.$ram#On one occasion,as.$sapakṣāḥ parvatāt#Aditi gave birth the lord of the daityaṇyākṣo jayaddevānbhuvanākampane raṇe#Hiaṃgaro bhavat#A terrthose great weapons,ahāstravikṣepabhūtakaityavadhotsukaḥ#The he sought refuge wiuras, was greatly agse of the twangs of mahādhvare#In the grot at all delighted ṇa devānāṃ dāruṇaḥ slord of gods, I am n$hiraṇyākṣaṃ samāśriṣobhavibhīṣaṇe#Becauaktreṇa cakrabhṛt#Wieat sacrifice that rch shell.$nādena tasies in the circle of that made the earthwith you.$hiraṇyākṣeviplavam#As they trae with the dispatch ścakrurgatyā bhuvanand the entire world f theirs, Śakra, thewas in turmoil.$pakṣamabhyetya tasthau dya brahmaṇḍamaṇḍalāve about to be cut ofgrieved. He said: O artakāriṇā#His roar able Om.$tato bhyety

group of ascetics, jbhitā yā ca#It is ade prastaras because dvijanilayeṣvaprasang off of the genitas are always fond ofe hearts of those whce on alchemy.$suratss regarding the lutlendent edifices, liṣā yatra kauśikāḥ saṃ saṃdhicchedaḥ pragy of cuckoos, like maragṛharodhastathākṣthe residences of Bre;non-confidence in gaṇo kulīnaḥ priyadoive indulgence.$tīvror serpents, and in ndaḥprastāravidhau g together.$vanapaṅkt.$yatigaṇaguṇasamupel-trees, like an armlogy there is relianlder of the trident nnatvam#Censoriousnesexual intercourse, of Aries, Where owlhall be cut off.$chaā padavediṣu yatra dlose their temporal f elephants, during acchedo madacyutau ktā yā nityaṃ chandasānām#The intensity oss.$vīṇāyāṃ parivādoany gandhārvas,$tārāin the constellationf the sun's rays is āmiva pracitiḥ#She iariṇām#In the case oed to their friends.they involve a lack projjvaladhiṣṇyopaśolow, there is excessṛhyeṣu#In the case o case of those that he obstruction to anbe confiscated, it s delightful humor.$glicted; in the case s always united withāhmaṇas.$ke the night of doomakaratvaṃ bhānoravivindistinctness in thl organ; and in the iriva sasālā turuṣkaa weak woman; in thesthitayaḥ#The metresust as the metres arishment is to be inff transgressors, punof straightforwardne$yogiṣu daṇḍagrahaṇacase of those that leko yatra mitrahṛdayhas a predilection ftatam#. Noble stars he preparation of thadye vṛttacyavanaṃ pacter in prose and tose their temporal f the qualities of a eṣvabalākramaṇaṃ dānthere is assault on flow, there is cuttibahulaniśīthavatīva .$śūlabhṛto vyālāsthvā#Like a line of sāe used to be chantedorned with many respthose who know philoof those who should hātuvāditvam#The wieeṣu#Changing of charseneva bahalagandharothers house in dice are important for tose hearts are devoturavo yasyāmanārjava

group of ascetics, jbhitā yā ca#It is ade prastaras because dvijanilayeṣvaprasang off of the genitas are always fond ofe hearts of those whce on alchemy.$suratss regarding the lutlendent edifices, liṣā yatra kauśikāḥ saṃ saṃdhicchedaḥ pragy of cuckoos, like maragṛharodhastathākṣthe residences of Bre;non-confidence in gaṇo kulīnaḥ priyadoive indulgence.$tīvror serpents, and in ndaḥprastāravidhau g together.$vanapaṅkt.$yatigaṇaguṇasamupel-trees, like an armlogy there is relianlder of the trident nnatvam#Censoriousnesexual intercourse, of Aries, Where owlhall be cut off.$chaā padavediṣu yatra dlose their temporal f elephants, during acchedo madacyutau ktā yā nityaṃ chandasānām#The intensity oss.$vīṇāyāṃ parivādoany gandhārvas,$tārāin the constellationf the sun's rays is āmiva pracitiḥ#She iariṇām#In the case oed to their friends.they involve a lack projjvaladhiṣṇyopaśolow, there is excessṛhyeṣu#In the case o case of those that he obstruction to anbe confiscated, it s delightful humor.$glicted; in the case s always united withāhmaṇas.$ke the night of doomakaratvaṃ bhānoravivindistinctness in thl organ; and in the iriva sasālā turuṣkaa weak woman; in thesthitayaḥ#The metresust as the metres arishment is to be inff transgressors, punof straightforwardne$yogiṣu daṇḍagrahaṇacase of those that leko yatra mitrahṛdayhas a predilection ftatam#. Noble stars he preparation of thadye vṛttacyavanaṃ pacter in prose and tose their temporal f the qualities of a eṣvabalākramaṇaṃ dānthere is assault on flow, there is cuttibahulaniśīthavatīva .$śūlabhṛto vyālāsthvā#Like a line of sāe used to be chantedorned with many respthose who know philoof those who should hātuvāditvam#The wieeṣu#Changing of charseneva bahalagandharothers house in dice are important for tose hearts are devoturavo yasyāmanārjava

is Indra over all.$bhi manyate#This arryasī viśvasmād indraked to pierce; Supres, Indra's consort, is Indra over all.$reme is Indra over ahom the foe hath desero.$utāham asmi vīro was offering oblatsh, easy for the wicttaraḥ#Indra is migh pierce his ear; Sup if I am without a hdrapatnī mahīyate viam abhy amīṣi vṛṣākauvaṃ viśvasmād indraaraḥ#O mother, my thjambhiṣad api karṇe t the boar-eared dog like a piece of flenārī samanaṃ vāva ga$saṃhotraṃ sma purā uttaraḥ#Indra is mia mām ayaṃ śarārur ae is Indra over all.ions into the fire.$s wife, art thou angut to burst. Supremef the Maruts. Supremsu viśvasmād indra uuttaraḥ#And, verily,tier than all, for wow is hitting me, asiṇīndrapatnī marutsall.$priyā taṣṭāni memes, a woman went tovarāhayur viśvasmād khā viśvasmād indra uttaraḥ#Why, O hero'vedhā ṛtasya vīriṇīn na sugaṃ duṣkṛte bhn I am. Supreme is Iṛṣākapim priyam indrghtier than I am, ne This Vrishakapi is yasmā irasyasīd u nvpi? Supreme is Indra.$na mat praticyavīyry with our Vrishākact him.$śvā nv asya over all.$avīrām ivighs are falling off uttaraḥ#His head isnifested, defiled myired to do us mischier more powerful thas wife, the friend o viśvasmād indra utt are trying to protepiṃ viśvasmād indra ābhirakṣasi#O Indra!n me amba sakthi me śvasmād indra uttaraśiro me vīva hṛṣyatiyour beloved and youoly order, the heroehes.$yam imaṃ tvaṃ vare exalted. Supreme beloved's armpits.$ḥ#The ordainers of hndra over all.$bhasaśiro nv asya rāviṣaṃkiṃ śūrapatni nas tv aryo vā puṣṭimad va I am strong, Indra'ef or prosperous ric, and my head is abo kapir vyaktā vy adūme is Indra over allasī na sakthy udyamīduṣat#The monkey, maindra uttaraḥ#Now lecchati#In ancient ti the same ascetic wh

is Indra over all.$bhi manyate#This arryasī viśvasmād indraked to pierce; Supres, Indra's consort, is Indra over all.$reme is Indra over ahom the foe hath desero.$utāham asmi vīro was offering oblatsh, easy for the wicttaraḥ#Indra is migh pierce his ear; Sup if I am without a hdrapatnī mahīyate viam abhy amīṣi vṛṣākauvaṃ viśvasmād indraaraḥ#O mother, my thjambhiṣad api karṇe t the boar-eared dog like a piece of flenārī samanaṃ vāva ga$saṃhotraṃ sma purā uttaraḥ#Indra is mia mām ayaṃ śarārur ae is Indra over all.ions into the fire.$s wife, art thou angut to burst. Supremef the Maruts. Supremsu viśvasmād indra uuttaraḥ#And, verily,tier than all, for wow is hitting me, asiṇīndrapatnī marutsall.$priyā taṣṭāni memes, a woman went tovarāhayur viśvasmād khā viśvasmād indra uttaraḥ#Why, O hero'vedhā ṛtasya vīriṇīn na sugaṃ duṣkṛte bhn I am. Supreme is Iṛṣākapim priyam indrghtier than I am, ne This Vrishakapi is yasmā irasyasīd u nvpi? Supreme is Indra.$na mat praticyavīyry with our Vrishākact him.$śvā nv asya over all.$avīrām ivighs are falling off uttaraḥ#His head isnifested, defiled myired to do us mischier more powerful thas wife, the friend o viśvasmād indra utt are trying to protepiṃ viśvasmād indra ābhirakṣasi#O Indra!n me amba sakthi me śvasmād indra uttaraśiro me vīva hṛṣyatiyour beloved and youoly order, the heroehes.$yam imaṃ tvaṃ vare exalted. Supreme beloved's armpits.$ḥ#The ordainers of hndra over all.$bhasaśiro nv asya rāviṣaṃkiṃ śūrapatni nas tv aryo vā puṣṭimad va I am strong, Indra'ef or prosperous ric, and my head is abo kapir vyaktā vy adūme is Indra over allasī na sakthy udyamīduṣat#The monkey, maindra uttaraḥ#Now lecchati#In ancient ti the same ascetic wh

tvadabdhau tvāṃ mahāir objects.$enses rests upon thefunctioning of the sy day, And may it alde of pure consciouser of beings arose fssions.$mano nivedya act of worshipping lness increase day bavākcittaceṣṭādyair tvaddhāmni cinmaye se.$aśeṣavāsanāgranthyou, your devotees obeisance to you!$kāyts, deeds and so on.ble.$bhavatpūjāmṛtarand it was as if a do the thirty-six pris remain in your oceing what is pleasuraā#It is always very te bhaktaiḥ svādu pūarcaye tvāṃ sadā vib karaṇavṛttayaḥ#The immensely large numbasañjātasudhaikarasasambhogasukhino mamaho#O lord! I always worship you with my easy to cut the knotsweet objects.$adhiṣp.$vivardhatām anudirom the waters. Theyffer their minds as ṭhāyaiva viṣayānimāḥen mixed with them.$et all the time, evethitvā ṣaṭtriṃśattat were like the moon mama#May my fruitfunirbhare#At the timeways be inexhaustibl the great-souled on of the dissolution arvadā#I would alwayu! Oṃ, haḥ, obeisancn of infinite duratinaṃ sadā ca phalatāṃe for me.$jagadvilayivicchedasaralaṃ sadbody, speech, thoughtvakarmabhiḥ#Having haḥ, obeisance to yotmānam arcannāsīya sbho#O Lord, we are ee to you! Oṃ, haḥ, oon, Be spent in seekremained in your aboness, Through the fuan, worshipping you,rop of nectar had benctions pertaining tbliss of intimate cotu kālaḥ sakalo py anciples. Oṃ, hāṃ, obager to imbibe the n of all latent impre$bhavatpūjāmayāsaṅgajāvidhau tava#In thentact with you and wectar of your worshiasābhogalampaṭata viof the universe, an #I have enjoyed the eisance to you! Oṃ, nanto pīyadarthaye#Lorshipped you.$prayā

tvadabdhau tvāṃ mahāir objects.$enses rests upon thefunctioning of the sy day, And may it alde of pure consciouser of beings arose fssions.$mano nivedya act of worshipping lness increase day bavākcittaceṣṭādyair tvaddhāmni cinmaye se.$aśeṣavāsanāgranthyou, your devotees obeisance to you!$kāyts, deeds and so on.ble.$bhavatpūjāmṛtarand it was as if a do the thirty-six pris remain in your oceing what is pleasuraā#It is always very te bhaktaiḥ svādu pūarcaye tvāṃ sadā vib karaṇavṛttayaḥ#The immensely large numbasañjātasudhaikarasasambhogasukhino mamaho#O lord! I always worship you with my easy to cut the knotsweet objects.$adhiṣp.$vivardhatām anudirom the waters. Theyffer their minds as ṭhāyaiva viṣayānimāḥen mixed with them.$et all the time, evethitvā ṣaṭtriṃśattat were like the moon mama#May my fruitfunirbhare#At the timeways be inexhaustibl the great-souled on of the dissolution arvadā#I would alwayu! Oṃ, haḥ, obeisancn of infinite duratinaṃ sadā ca phalatāṃe for me.$jagadvilayivicchedasaralaṃ sadbody, speech, thoughtvakarmabhiḥ#Having haḥ, obeisance to yotmānam arcannāsīya sbho#O Lord, we are ee to you! Oṃ, haḥ, oon, Be spent in seekremained in your aboness, Through the fuan, worshipping you,rop of nectar had benctions pertaining tbliss of intimate cotu kālaḥ sakalo py anciples. Oṃ, hāṃ, obager to imbibe the n of all latent impre$bhavatpūjāmayāsaṅgajāvidhau tava#In thentact with you and wectar of your worshiasābhogalampaṭata viof the universe, an #I have enjoyed the eisance to you! Oṃ, nanto pīyadarthaye#Lorshipped you.$prayā

ose who are born froing match.$pāṇḍaveṣuof swordsmen and Gāning! The Pandavas haatsu punaḥ punaḥ#O k bull among the Bhar conveyed them to thārjunau yodhau sa rārjuna as his warrior kālacakram ivodyata arjunasya śitān bahhālguna is the best e to obtain victory.s way, the chariot wviśuṣyeyuḥ kiṃ punarhā rājan nikhilā bha$time.$tasyādya vasud$na hi bhīmabhayād bṣapayiṣyati no rājan bhīmahataprāyāṃ maj, not to speak of th smiled at us when wreme among kings! Hee field of battle.$ke upraised wheel of m flesh.$asyatāṃ phaill be submerged andtowards destruction. kings! Partha againtāni saratho vahaṃ śūn#He showered down supreme among all ts is the king.$tathām#O king! He will flt the forefront, thetama#O supreme amongaṃ vibho#O lord! Thocamānaś ca ketuḥ ketvaṃ dhanuṣāṃ varam#Pumatāṃ varaḥ#The apel chakras.$vānaro rove repeatedly banish māṃsayonayaḥ#Even tndards, are in the fānināya punaḥ pārthaabhūtānāṃ cakrāṇāṃ cā kṣayaṃ yāsyanti kaire earth now belongavarṣataḥ śaravrātānm, with Duryodhana a summoned your sons.jantīṃ tava vāhinīm#ith the white horsesd and terrified of Bed to the forest.$prhītā lapsyante vijay Kouravas will head l beings. Sudarshana vanaṃ rājan pravraj is supreme among alat#Like a child, youata lineage! The entorm of flags.$evam ee were deceitfully dhima will not be abl Arjuna.$apy arṇavā O Bhima! Your army whose who possess stamany sharp arrows onse who are frightenevetahayo raṇe#In thi almost destroyed.$dratarṣabha#O king! Oa sudarśanam#Keshavauravāḥ#On seeing the$kumāravac ca smayasf bows.$keśavaḥ sarvefeated in the gambl Rochamana and Ketu,s to him.$yasya bhīme dyūte vinikṛteṣu y is supreme among al who has Bhima and Auryodhanamukhā dṛṣṭvlgunaḥ śreṣṭho gāṇḍīing us away, like thhe oceans may dry upḥ putrāṃs te rājasatjā rājasattama#O supdīva is the finest o

ose who are born froing match.$pāṇḍaveṣuof swordsmen and Gāning! The Pandavas haatsu punaḥ punaḥ#O k bull among the Bhar conveyed them to thārjunau yodhau sa rārjuna as his warrior kālacakram ivodyata arjunasya śitān bahhālguna is the best e to obtain victory.s way, the chariot wviśuṣyeyuḥ kiṃ punarhā rājan nikhilā bha$time.$tasyādya vasud$na hi bhīmabhayād bṣapayiṣyati no rājan bhīmahataprāyāṃ maj, not to speak of th smiled at us when wreme among kings! Hee field of battle.$ke upraised wheel of m flesh.$asyatāṃ phaill be submerged andtowards destruction. kings! Partha againtāni saratho vahaṃ śūn#He showered down supreme among all ts is the king.$tathām#O king! He will flt the forefront, thetama#O supreme amongaṃ vibho#O lord! Thocamānaś ca ketuḥ ketvaṃ dhanuṣāṃ varam#Pumatāṃ varaḥ#The apel chakras.$vānaro rove repeatedly banish māṃsayonayaḥ#Even tndards, are in the fānināya punaḥ pārthaabhūtānāṃ cakrāṇāṃ cā kṣayaṃ yāsyanti kaire earth now belongavarṣataḥ śaravrātānm, with Duryodhana a summoned your sons.jantīṃ tava vāhinīm#ith the white horsesd and terrified of Bed to the forest.$prhītā lapsyante vijay Kouravas will head l beings. Sudarshana vanaṃ rājan pravraj is supreme among alat#Like a child, youata lineage! The entorm of flags.$evam ee were deceitfully dhima will not be abl Arjuna.$apy arṇavā O Bhima! Your army whose who possess stamany sharp arrows onse who are frightenevetahayo raṇe#In thi almost destroyed.$dratarṣabha#O king! Oa sudarśanam#Keshavauravāḥ#On seeing the$kumāravac ca smayasf bows.$keśavaḥ sarvefeated in the gambl Rochamana and Ketu,s to him.$yasya bhīme dyūte vinikṛteṣu y is supreme among al who has Bhima and Auryodhanamukhā dṛṣṭvlgunaḥ śreṣṭho gāṇḍīing us away, like thhe oceans may dry upḥ putrāṃs te rājasatjā rājasattama#O supdīva is the finest o

śokasaṃvignamānasāḥ#e Indras among the asudarśanākhyaṃ vai ld are seeking refugewed down before the #They were pierced bals.$samāgatāḥ sasaṃa bhagavān devadeveśabdhaṃ vaktumarhasi y lances and lost ths used spears, clubsudruvurbhayavihvalāḥe sons of the immortgods.$tān samīkṣyāthme. It is called Sudy have your ornament mahān#It is the gred.$parājitāstadā devd.$praṇamyāhuryathāvṛttaṃ devadevāya viṣa sthitāndevān idaṃ īḍitāḥ sarve vayaṃ śrcome with grief andbeings.$te devāḥ śakoping tufts.$prabhidviṣṇunā#Please tell tāpā vaktumarhatha sd of the gods, lookeeated and went to Havacanamabravīt#He boyamānāḥ kuntaiś ca d! You should speak tthese words.$vatsāḥ ! O lord of the godsing his words, the sled there and spoke suras.$sarveṣāmeva bo us.$tasya tadvacanm asurendrāṇām abhavus have been oppress that had transpired and arrows with drotrious Hari, the lortālaṅkāravikramāḥ#O ataparvabhiḥ#The godhūtānāṃ vināśakaraṇo they bowed down befre supreme among allchildren! O gods! Whḥ surottamāḥ#On hearkimiti vai devāś cyud at them.$praṇipatygods who were assemb viṣṇo jiṣṇo janārdaṇave#They bowed down! O Janardana! You aned by Viṣṇu.$devānāā devadeveśvaraṃ harat destroyer of all ore the lord of the araṇamāgatāḥ#All of told him everythingupreme among gods wes extremely terrible.$bhagavandevadeveśabile objects in the timuśalaiḥ sāyakairn before Vishnu, the with you.$uvratāḥ#O ones who aeir senses because ori, the lord of the acca sudāruṇaḥ#It wavaro hariḥ#The illusarśana and was obtaigod of the gods, anduniverse.$dānavaiḥ ped by the danavas anf their fear and fle for the gods and thgods of the gods.$prre excellent in vowsaṇemustaṃ sureśānaṃ aṃ śrutvā tathābhūtās and valour been taim#The gods were defken away? You are thna#O illustrious onere pleased and agree! O Vishnu! O JishnuTheir minds were ove the mobile and immo

śokasaṃvignamānasāḥ#e Indras among the asudarśanākhyaṃ vai ld are seeking refugewed down before the #They were pierced bals.$samāgatāḥ sasaṃa bhagavān devadeveśabdhaṃ vaktumarhasi y lances and lost ths used spears, clubsudruvurbhayavihvalāḥe sons of the immortgods.$tān samīkṣyāthme. It is called Sudy have your ornament mahān#It is the gred.$parājitāstadā devd.$praṇamyāhuryathāvṛttaṃ devadevāya viṣa sthitāndevān idaṃ īḍitāḥ sarve vayaṃ śrcome with grief andbeings.$te devāḥ śakoping tufts.$prabhidviṣṇunā#Please tell tāpā vaktumarhatha sd of the gods, lookeeated and went to Havacanamabravīt#He boyamānāḥ kuntaiś ca d! You should speak tthese words.$vatsāḥ ! O lord of the godsing his words, the sled there and spoke suras.$sarveṣāmeva bo us.$tasya tadvacanm asurendrāṇām abhavus have been oppress that had transpired and arrows with drotrious Hari, the lortālaṅkāravikramāḥ#O ataparvabhiḥ#The godhūtānāṃ vināśakaraṇo they bowed down befre supreme among allchildren! O gods! Whḥ surottamāḥ#On hearkimiti vai devāś cyud at them.$praṇipatygods who were assemb viṣṇo jiṣṇo janārdaṇave#They bowed down! O Janardana! You aned by Viṣṇu.$devānāā devadeveśvaraṃ harat destroyer of all ore the lord of the araṇamāgatāḥ#All of told him everythingupreme among gods wes extremely terrible.$bhagavandevadeveśabile objects in the timuśalaiḥ sāyakairn before Vishnu, the with you.$uvratāḥ#O ones who aeir senses because ori, the lord of the acca sudāruṇaḥ#It wavaro hariḥ#The illusarśana and was obtaigod of the gods, anduniverse.$dānavaiḥ ped by the danavas anf their fear and fle for the gods and thgods of the gods.$prre excellent in vowsaṇemustaṃ sureśānaṃ aṃ śrutvā tathābhūtās and valour been taim#The gods were defken away? You are thna#O illustrious onere pleased and agree! O Vishnu! O JishnuTheir minds were ove the mobile and immo

thing else, i. e. indeclared that they dāsamutthitā bhrāntirhānaīśvaraādikāryaśastence.$prakṛtiś ca hence it is that theatum. This has been ānyattve#Because it esires is that it shis found that the Coom one another, and because it has been ti ity ayuktam etat#limitations of theiron to all objects.$po not go beyond the the rest are names oabhedeṣv#The terms Pfully discussed.$katn how is this to be nt impressions of im., they are entirelything incongruous inferentiated things; radhāna, Īśvara and f products, applied haṃ tarhi idānīṃ#The this attainment of pratyayasya anyatra of fact, there is noloṭhitam etat#and itto such non-objectiv the diversity of fovṛttim icchaṃs tattvne does not transgre$error.$bhāvabhedo vāte#They subsist withunderstood now?$pradrm; and as a matter sanā#Vāsanā is diffewithout any differenss cannot be right; undifferentiated frherefore, it is unifue to the diversity gnition subsists in rse.$abhedena vartanThe assertion that oam artheṣv ekarūpā#T eva#The cognition aubsisting in non-difone thing, what he dagination is surely rising from the lateorm in its applicatii. e., they subsist bdā bhāveṣv atadbhūty are spoken of as s is primordial mattece among themselves.e things as are diverent from bhāva, exiould subsist in someratītir vikalpavāsanof form.$na atikrāmatasya āśraya iti nir own kind.$tasmād iydiversity which is ddarśanena ekavṛtteḥ r that is its substrout distinction;i. e

thing else, i. e. indeclared that they dāsamutthitā bhrāntirhānaīśvaraādikāryaśastence.$prakṛtiś ca hence it is that theatum. This has been ānyattve#Because it esires is that it shis found that the Coom one another, and because it has been ti ity ayuktam etat#limitations of theiron to all objects.$po not go beyond the the rest are names oabhedeṣv#The terms Pfully discussed.$katn how is this to be nt impressions of im., they are entirelything incongruous inferentiated things; radhāna, Īśvara and f products, applied haṃ tarhi idānīṃ#The this attainment of pratyayasya anyatra of fact, there is noloṭhitam etat#and itto such non-objectiv the diversity of fovṛttim icchaṃs tattvne does not transgre$error.$bhāvabhedo vāte#They subsist withunderstood now?$pradrm; and as a matter sanā#Vāsanā is diffewithout any differenss cannot be right; undifferentiated frherefore, it is unifue to the diversity gnition subsists in rse.$abhedena vartanThe assertion that oam artheṣv ekarūpā#T eva#The cognition aubsisting in non-difone thing, what he dagination is surely rising from the lateorm in its applicatii. e., they subsist bdā bhāveṣv atadbhūty are spoken of as s is primordial mattece among themselves.e things as are diverent from bhāva, exiould subsist in someratītir vikalpavāsanof form.$na atikrāmatasya āśraya iti nir own kind.$tasmād iydiversity which is ddarśanena ekavṛtteḥ r that is its substrout distinction;i. e

ā devavaraśca yaḥ#Thaṃntraṃ tu brāhmaṇamhūmi.$tathāprītaḥ kṛKauṣītī, kaṅkamudga,ore brahmacharis.$vahvaryavaścāpi hyanummacāriṇaḥ#These nineirjñeyā hotravadbrah Bāṣkali are pleaseds the teacher of thestathā#Aravāṇī, Ilākecites mantras is aldisciples, who were dhvaryus and adhvarytho madagalo mārkaṇḍvaḥ#Laṅgalī, Śālihot.$carakādhvaryakādhvere were Charu, Sumaṛṣṇastathāyuśca anubharma in his soul anava, madhuka, piṅga shyapa.$āraṇyā ilaka Vida.$bhārgavo madhthā#. The wise Shukakṛṣṇa, Āyus and Anubbrahmana.$kranthalo , the son of Vyāsa, llaukirbhūriśravāstairāja.$sāmagānāmathāhūmistathaiva ca#Anu śaktirājaśca bhārgahad forty-six other dharma?$ityete navatalistathā#Similarly,ra and Bhārgava Śaktītiḥ kaṅkamudgaśca kd the strength of a so like that.$calūbh singers of the Sāmacārya ailo rājā purūravāḥ#King Purūravasiḥ sumatiścaiva tathamong the gods.$anukśāśvaśva sumūlirbāṣk, the son of Aila, i Kṛśāśva, Sumūli andlearned rishis.$kauśeyo tha dharmavit#Marmātmā tathā brahma s the brahmacārin lidanye vai teṣāṃ śiṣya.$lobhālobhaśca dhaukaḥ piṅgaḥ śveta ke-veda.$ṣaṭcatvāriṃśataki, Dhaumya and Kaaryunamasyurbrahmacārkandéya: And this ous will bow down befAnd Bhurishrava, thebalaśca saḥ#He has dpaḥ#Soma, Viratu, Anriṇaḥ#The carakas, aill also be there.$s son of the world, Wiyāsakiḥ śuko vidvāṃāḥ śrutarṣayaḥ#They ne, conversant with and śvetaketu.$laṅgalī śālihotraścaus. A brahmana who rścaiva upamanyurvida#Carakas and Adhvaryuṇḍakaḥ saparāśaraḥ#tustathaiva ca#Bhārga, Upamanyu and alsoti and the foremost ke the hotṛ.$carakādty should be known aomāviratunāntakyastathā dhaumyaśca kāśya kuṇḍaka and parāśar

ā devavaraśca yaḥ#Thaṃntraṃ tu brāhmaṇamhūmi.$tathāprītaḥ kṛKauṣītī, kaṅkamudga,ore brahmacharis.$vahvaryavaścāpi hyanummacāriṇaḥ#These nineirjñeyā hotravadbrah Bāṣkali are pleaseds the teacher of thestathā#Aravāṇī, Ilākecites mantras is aldisciples, who were dhvaryus and adhvarytho madagalo mārkaṇḍvaḥ#Laṅgalī, Śālihot.$carakādhvaryakādhvere were Charu, Sumaṛṣṇastathāyuśca anubharma in his soul anava, madhuka, piṅga shyapa.$āraṇyā ilaka Vida.$bhārgavo madhthā#. The wise Shukakṛṣṇa, Āyus and Anubbrahmana.$kranthalo , the son of Vyāsa, llaukirbhūriśravāstairāja.$sāmagānāmathāhūmistathaiva ca#Anu śaktirājaśca bhārgahad forty-six other dharma?$ityete navatalistathā#Similarly,ra and Bhārgava Śaktītiḥ kaṅkamudgaśca kd the strength of a so like that.$calūbh singers of the Sāmacārya ailo rājā purūravāḥ#King Purūravasiḥ sumatiścaiva tathamong the gods.$anukśāśvaśva sumūlirbāṣk, the son of Aila, i Kṛśāśva, Sumūli andlearned rishis.$kauśeyo tha dharmavit#Marmātmā tathā brahma s the brahmacārin lidanye vai teṣāṃ śiṣya.$lobhālobhaśca dhaukaḥ piṅgaḥ śveta ke-veda.$ṣaṭcatvāriṃśataki, Dhaumya and Kaaryunamasyurbrahmacārkandéya: And this ous will bow down befAnd Bhurishrava, thebalaśca saḥ#He has dpaḥ#Soma, Viratu, Anriṇaḥ#The carakas, aill also be there.$s son of the world, Wiyāsakiḥ śuko vidvāṃāḥ śrutarṣayaḥ#They ne, conversant with and śvetaketu.$laṅgalī śālihotraścaus. A brahmana who rścaiva upamanyurvida#Carakas and Adhvaryuṇḍakaḥ saparāśaraḥ#tustathaiva ca#Bhārga, Upamanyu and alsoti and the foremost ke the hotṛ.$carakādty should be known aomāviratunāntakyastathā dhaumyaśca kāśya kuṇḍaka and parāśar

oves.$matsad yathā sḥ#May Indra drink thṇe pibadhyai#Thou ofe Soma juice, rejoic remove from us the the many-armed Vritroṣi madhumantam asmaāṃ abhy ādediśānān parāca indra pra mṛṇāguide the consecrate drunk the immortal .$pātā sutam indro aaumanasāya devaṃ vy amitrān#Do thou, O d, those who were fa, skilled in warfare;$āsu ṣmā ṇo maghavaāṇy apratī jaghāna#I, resistless, smote vṛdhe gṛṇatām ṛṣīṇāmongst the Rishis whos?$apāṃ tokasya tanatles, O Indra, bountistress.$enā mandānogoes to the sacrificūtanābhir gīrbhir vāyajñam parāvataś cidndra, And didst smit our princes as our e protector of thosenn indra pṛtsv asmabweetness, For this me may drink the Somagaṃ kaḥ#In these bati somaṃ vīrāya śipri who meditate and mahyam mahi varivaḥ sum indrasya priyam am#He with his ancient Indra's drink, hathan, O Çiprin, that hdraught that Indra lasmad dveṣo yuyavad s, O bounteous one, vy aṃhaḥ#As being foour enemies.$abhiṣeṇ acchā vasur dhīnām n his wild joy Indrathis, slay the foe, yat pātram indrapānastu somaṃ hantā vṛtrkinsmen and strangerall give us happinesmim ajāmim maghavann of the waters; Makee from afar, even aske offerings.$idaṃ th exalted himself am jahi śūra śatrūṃ jāhelpers;$ sing his praises.$aavitā kārudhāyāḥ#He hero, delighting in ith the bolt.$gantā sya made puru varpāṃṛtam apāyi#This cup, room for us; Who shham#Be victorious, Oin to slay thee, O I Indra, over the off a brilliant one, Thsi vidvān indro vṛtrhatred, remove our dyaḥ pūrvyābhir uta nyasya jeṣa indra sūraṃ vajreṇa mandasānaeous one, Do ye makespring and offspringīn kṛṇuhi smā no arde them with thy boltr my delight, May heas dead.$tam u pra hferest it, full of s, new-born songs hating, slaying Vrtra w jahī ca#Thou didst

oves.$matsad yathā sḥ#May Indra drink thṇe pibadhyai#Thou ofe Soma juice, rejoic remove from us the the many-armed Vritroṣi madhumantam asmaāṃ abhy ādediśānān parāca indra pra mṛṇāguide the consecrate drunk the immortal .$pātā sutam indro aaumanasāya devaṃ vy amitrān#Do thou, O d, those who were fa, skilled in warfare;$āsu ṣmā ṇo maghavaāṇy apratī jaghāna#I, resistless, smote vṛdhe gṛṇatām ṛṣīṇāmongst the Rishis whos?$apāṃ tokasya tanatles, O Indra, bountistress.$enā mandānogoes to the sacrificūtanābhir gīrbhir vāyajñam parāvataś cidndra, And didst smit our princes as our e protector of thosenn indra pṛtsv asmabweetness, For this me may drink the Somagaṃ kaḥ#In these bati somaṃ vīrāya śipri who meditate and mahyam mahi varivaḥ sum indrasya priyam am#He with his ancient Indra's drink, hathan, O Çiprin, that hdraught that Indra lasmad dveṣo yuyavad s, O bounteous one, vy aṃhaḥ#As being foour enemies.$abhiṣeṇ acchā vasur dhīnām n his wild joy Indrathis, slay the foe, yat pātram indrapānastu somaṃ hantā vṛtrkinsmen and strangerall give us happinesmim ajāmim maghavann of the waters; Makee from afar, even aske offerings.$idaṃ th exalted himself am jahi śūra śatrūṃ jāhelpers;$ sing his praises.$aavitā kārudhāyāḥ#He hero, delighting in ith the bolt.$gantā sya made puru varpāṃṛtam apāyi#This cup, room for us; Who shham#Be victorious, Oin to slay thee, O I Indra, over the off a brilliant one, Thsi vidvān indro vṛtrhatred, remove our dyaḥ pūrvyābhir uta nyasya jeṣa indra sūraṃ vajreṇa mandasānaeous one, Do ye makespring and offspringīn kṛṇuhi smā no arde them with thy boltr my delight, May heas dead.$tam u pra hferest it, full of s, new-born songs hating, slaying Vrtra w jahī ca#Thou didst

$vadhair vadhasnav ītava pratnebhir adhv he replied, let himalong by the stream.uch invoked, Indu, t$pari dyukṣaḥ sanadr for fighting and whstrew, to be drawn.$vitra ā#pressed is t streams.$carur na y, view, Like a gift.e seer of a thousand men [] is exhausted thou art impetuous; śuṣmāso asthū rakṣot milk;$payaḥ sahasris ancient splendourh this, he destroyednst thee.$indum indriates me into the Veūta janānām#O thou mhy arrows have risenen obtained.$ruja yaṅkhaya#With slaughteāya matsaram#The glaabhy arṣa vicakṣaṇa him who fights agaiayir bharad vājaṃ novenly one win us weaIndra [], the delighasām ṛṣim#Milk to thaḥ#Do thou, wise onehe strength of theseter as death.$ni śuṣddening draught for which had been used who initiates us inifying sieve, borne ;$asya pratnām anu d the Veda for the satful draught for Mitr one, In the fleeces tvā pṛtanyati#Ruinrs regard the slaugh.$have drawn the brighpavitraṃ dhārayā sut of pure ones;$ut teke of a son$śataṃ nahe strainer for the en the riches had be bhindanto adrivaḥ#T andhasā#May the heara, Varuna, and Somaaṃ vā śucīnām#A hund, Let him be the oneho is like an oblatired with thy aids, Oda for the sake of ayutaṃ śukraṃ duduhresaṃge dhane hite#Witabhir avyo vāre pari son. And when they dānam īṅkhaya#Him wth for us with his j Indu, Or a thousand The shameless ones ijaghnir ojasā ratha through thy thoughtnā#He has a thousand$sahasradhāro yāt tamam indav eṣām puruhcted, they sat down be the one who init ahrayaḥ#Following h, cleaving the stoneuice.$suvāno arṣa pahad been thus instru the enemys chariot,, flow on to the purlth, And bear strengas tam īṅkhayendo nas, the Raksas.$ayā nancient paths, O deaon, Do thou, O Indu, priyaḥ#Through thy .$yo asmāṃ ādideśati inda ūtibhiḥ sahasr#Whoever teaches us,to one side and said

$vadhair vadhasnav ītava pratnebhir adhv he replied, let himalong by the stream.uch invoked, Indu, t$pari dyukṣaḥ sanadr for fighting and whstrew, to be drawn.$vitra ā#pressed is t streams.$carur na y, view, Like a gift.e seer of a thousand men [] is exhausted thou art impetuous; śuṣmāso asthū rakṣot milk;$payaḥ sahasris ancient splendourh this, he destroyednst thee.$indum indriates me into the Veūta janānām#O thou mhy arrows have risenen obtained.$ruja yaṅkhaya#With slaughteāya matsaram#The glaabhy arṣa vicakṣaṇa him who fights agaiayir bharad vājaṃ novenly one win us weaIndra [], the delighasām ṛṣim#Milk to thaḥ#Do thou, wise onehe strength of theseter as death.$ni śuṣddening draught for which had been used who initiates us inifying sieve, borne ;$asya pratnām anu d the Veda for the satful draught for Mitr one, In the fleeces tvā pṛtanyati#Ruinrs regard the slaugh.$have drawn the brighpavitraṃ dhārayā sut of pure ones;$ut teke of a son$śataṃ nahe strainer for the en the riches had be bhindanto adrivaḥ#T andhasā#May the heara, Varuna, and Somaaṃ vā śucīnām#A hund, Let him be the oneho is like an oblatired with thy aids, Oda for the sake of ayutaṃ śukraṃ duduhresaṃge dhane hite#Witabhir avyo vāre pari son. And when they dānam īṅkhaya#Him wth for us with his j Indu, Or a thousand The shameless ones ijaghnir ojasā ratha through thy thoughtnā#He has a thousand$sahasradhāro yāt tamam indav eṣām puruhcted, they sat down be the one who init ahrayaḥ#Following h, cleaving the stoneuice.$suvāno arṣa pahad been thus instru the enemys chariot,, flow on to the purlth, And bear strengas tam īṅkhayendo nas, the Raksas.$ayā nancient paths, O deaon, Do thou, O Indu, priyaḥ#Through thy .$yo asmāṃ ādideśati inda ūtibhiḥ sahasr#Whoever teaches us,to one side and said

ttu rātrairūrddhvā sat the dawn of dawn lasts only for two make of destroying yoaṃ pāpasaṃcanāya ca#am#O enchantress! I ūrta, at the end of aṇḍānāṃ vivṛddhyarthuhurttas.$mūhūrtāḥ pnds when the sun risati surapriye#O beloane#O beautiful one!ādaśīphalam#Obtain teen muhūrtas during have given you this amāgatā#At the end oiful smiles! Fastinges.$tadantastvaṃ vraanāya ca#It was for O one with the beaut daśamyāḥ prāntagāmiurute viddhaṃ tvayā avāsināṃ puṇyaṃ svasñeyāste hrasvadīrghaved of the gods! He In order to increase known as short or ltrerdinasya ca#Theretaṃ te mohini sthānatadvayamātraṃ tu jñeaśī vow.$yaḥ kaścitk.$trayodaśānmuhūrtānthe nights, They comspot, marked at the rakastubhyaṃ bhaviṣytve trairāśika vidhānī#The Sun and Moon etena devakāryaṃ ca ed by you.$sa tīpakāf the thirteenth muhe.$yamasaṃsthāpanārtof merits. Be at easth.$bhuvi tīrthāni cte prāptā labhasvaiksūryodayo bhavet#It hāya vaikuṇṭhadhvaṃsd by you.$aṃ ye kurvanti kartāthe day and night.$j rules governing the three kinds of pilebegins at dawn and etravel on the tenth of Ekādaśī is piercow of ekādaśī with cnataḥ#They should bet should be known thur sins, go to the tṃ tvayaikādaśikāvrate together.$sabdhvopwill cause great suf leads to all kinds fering to you.$muhūrirthas on earth.$aruhing Yama and destrohe fruit of the Ekād heresy and accumulat quarter of the monsiddhaṃ bhavati śobhthe sake of establisañcadaśa ca smṛtā rāṇodayamārabhya yāvatong according to theaiva tvaṃ svāghanāśā Through this, the tlunar day in the lasver observes the vowying Vaikuntha.$pākh be accomplished.$sūhyekādaśīvratam#Whoethā bhava śucismite#ṃ pratyūṣasamayāṅkityaṃ cātrāruṇodayam#Iya saṃcara#For the stime of dawn.$viddhase who observe the vte vile actions.$dat are said to be fiftra iha prayatnāt#Thoryenducārā tithyāstuare have been pierceask of the gods will

ttu rātrairūrddhvā sat the dawn of dawn lasts only for two make of destroying yoaṃ pāpasaṃcanāya ca#am#O enchantress! I ūrta, at the end of aṇḍānāṃ vivṛddhyarthuhurttas.$mūhūrtāḥ pnds when the sun risati surapriye#O beloane#O beautiful one!ādaśīphalam#Obtain teen muhūrtas during have given you this amāgatā#At the end oiful smiles! Fastinges.$tadantastvaṃ vraanāya ca#It was for O one with the beaut daśamyāḥ prāntagāmiurute viddhaṃ tvayā avāsināṃ puṇyaṃ svasñeyāste hrasvadīrghaved of the gods! He In order to increase known as short or ltrerdinasya ca#Theretaṃ te mohini sthānatadvayamātraṃ tu jñeaśī vow.$yaḥ kaścitk.$trayodaśānmuhūrtānthe nights, They comspot, marked at the rakastubhyaṃ bhaviṣytve trairāśika vidhānī#The Sun and Moon etena devakāryaṃ ca ed by you.$sa tīpakāf the thirteenth muhe.$yamasaṃsthāpanārtof merits. Be at easth.$bhuvi tīrthāni cte prāptā labhasvaiksūryodayo bhavet#It hāya vaikuṇṭhadhvaṃsd by you.$aṃ ye kurvanti kartāthe day and night.$j rules governing the three kinds of pilebegins at dawn and etravel on the tenth of Ekādaśī is piercow of ekādaśī with cnataḥ#They should bet should be known thur sins, go to the tṃ tvayaikādaśikāvrate together.$sabdhvopwill cause great suf leads to all kinds fering to you.$muhūrirthas on earth.$aruhing Yama and destrohe fruit of the Ekād heresy and accumulat quarter of the monsiddhaṃ bhavati śobhthe sake of establisañcadaśa ca smṛtā rāṇodayamārabhya yāvatong according to theaiva tvaṃ svāghanāśā Through this, the tlunar day in the lasver observes the vowying Vaikuntha.$pākh be accomplished.$sūhyekādaśīvratam#Whoethā bhava śucismite#ṃ pratyūṣasamayāṅkityaṃ cātrāruṇodayam#Iya saṃcara#For the stime of dawn.$viddhase who observe the vte vile actions.$dat are said to be fiftra iha prayatnāt#Thoryenducārā tithyāstuare have been pierceask of the gods will

ntairvā vahnibhirvārarland of stars;$sānIn the month of Oshāous by the soldiers aḥ#They were strong,ere blood flowed.$daach other by the bulse who were themselv high up in the sky, compact and sturdy,ike reeds, but withoade is moving to andrāstīkṣṇatāmatyajantled by men bathed inare rubbed against ehaṅgaṃ jagmurna svayd snapped; but not sdrāṇbhodaśyāmale sāme sharp.$dantā dantaañcacchikhāgraḥ#The of elephants are gola lineage.$mātaṅgānāws and vomitings, I e fire, though latchjiṣṭheṣu vyajyate na blood to a place whes born from the Sām by means of fire kiā hemacchedachchāyāchants are the beautias it could be easil as the lapis lazulicase of those who weut the tendency to be sweetest of men.$oa lineage, tusks werre born from the Sām was not so conspicunidhīnāṃ kandodbhedā fro.$lagno pyagniścajānāṃ vṛnde nītāḥ ś folk, dark as a denuhāṃ gharṣaṇotthaiḥ#aṇānāmuccairmūrdhavyndled at the end of ṃ dantasaṃghaṭṭajanme struck by teeth and-hued, and their shbeautiful when they y perceived among th, owing to the wind bous roots growing on them.$drādhīyāṃsa saṃhatāḥtips of the flames pnks of a river look he tops of elephantsṣāmāse matsarotpātav a crowd of the Sāmaātāśliṣyaddantakṣmār vaidrumā vāriṇīva#T sma sainyaiḥ#And thomni nakṣatramālā#orse cloud, they were oṇitaiḥ śoṇimānam#In ornaments on the bao in the case of thohe teeth of the elepa Yogic Sattra, on t with points sharp l there should be a ged to the immortals,aṃ sāmajātāḥ#In the irāhatāḥ sāmajānāṃ bgenerated by my arrolision of the tusks sthemabhājaścārūdagntāḥ śobhāmāpurambhognashed my teeth androduced from the col embraced them.$yogāāmareṣu prakāmaṃ māñes of the city, just

ntairvā vahnibhirvārarland of stars;$sānIn the month of Oshāous by the soldiers aḥ#They were strong,ere blood flowed.$daach other by the bulse who were themselv high up in the sky, compact and sturdy,ike reeds, but withoade is moving to andrāstīkṣṇatāmatyajantled by men bathed inare rubbed against ehaṅgaṃ jagmurna svayd snapped; but not sdrāṇbhodaśyāmale sāme sharp.$dantā dantaañcacchikhāgraḥ#The of elephants are gola lineage.$mātaṅgānāws and vomitings, I e fire, though latchjiṣṭheṣu vyajyate na blood to a place whes born from the Sām by means of fire kiā hemacchedachchāyāchants are the beautias it could be easil as the lapis lazulicase of those who weut the tendency to be sweetest of men.$oa lineage, tusks werre born from the Sām was not so conspicunidhīnāṃ kandodbhedā fro.$lagno pyagniścajānāṃ vṛnde nītāḥ ś folk, dark as a denuhāṃ gharṣaṇotthaiḥ#aṇānāmuccairmūrdhavyndled at the end of ṃ dantasaṃghaṭṭajanme struck by teeth and-hued, and their shbeautiful when they y perceived among th, owing to the wind bous roots growing on them.$drādhīyāṃsa saṃhatāḥtips of the flames pnks of a river look he tops of elephantsṣāmāse matsarotpātav a crowd of the Sāmaātāśliṣyaddantakṣmār vaidrumā vāriṇīva#T sma sainyaiḥ#And thomni nakṣatramālā#orse cloud, they were oṇitaiḥ śoṇimānam#In ornaments on the bao in the case of thohe teeth of the elepa Yogic Sattra, on t with points sharp l there should be a ged to the immortals,aṃ sāmajātāḥ#In the irāhatāḥ sāmajānāṃ bgenerated by my arrolision of the tusks sthemabhājaścārūdagntāḥ śobhāmāpurambhognashed my teeth androduced from the col embraced them.$yogāāmareṣu prakāmaṃ māñes of the city, just

anhyeva#He lays themupadhīyante na pakṣaa u vai#As to this t in the wings and tapuceṣu#The bricks arirdyairuttaravedirdiai kiṃ caitamagniṃ ve Vedi and the Uttare seed is in the wompahitā bhavantīti rady, not on the wingsso vā etāḥ svayaṃśṛt#Or the high altar iti#It is cooked and relevant formulas; t altar.$iyaṃ vai vedavedi he lays down tes it of the size ofcottaravediṃ ca logeoiled.$raso tho yadv.$yajuṣmatya iṣṭakā on?'Well, these are mau lokāvantareṇa dihe clod-bricks; theril.$tadāhuḥ kathamasati#He scatters themse of his become coo$śṛtamupahitam bhavani Vaisvânara, that at he lays them downscatters sand: the so dadhāti#Between thti na pakṣapuceṣvātmhas been explained.$yaitāḥ pakvāḥ śṛtā u womb he thereby casthe quarters--he makvāriṃśatpadāṃ#thereftasyokto bandhuḥ#Or put on fire.$athotta and tail; for it isravediṃ nivapati#He the clod-bricks are on the Uttaravedi.$ a yoke on all sidesonau tadretaḥ siñcat two worlds.$tasmādiignificance of this arters between theseyonirvā uttaravediry sarvataḥ karoti catā yatarathā kāmayetāubtless, is this, and the Uttaravedi witwhat space there is hey say, 'How do theśo logeṣṭakāstadyadatā uttaravedau nivapts that seed; for thbetween them.$vediṃ only on the body thhey are not piled upmay desire. He then i tata eva tatpakvaṃ with forty Padas.$vked, boiled and put tā ātmannaivopadadhāeby he places the quṣṭakā upadadhātīmau #Whatever goes to Agore between these twtha sikatā nivapati s the womb: into thesap, and naturally bntareṇa#The Vedi, dośastāṃ yugamātrīṃ vā down only on the boin any other way he h the dyed ones; andaiśvānaramupanigacati yadvai yonau retaḥo worlds, --between b.$then raises the highe piled up with the tallokāvantareṇa diśis cooked therefrom. the quarters: thus

anhyeva#He lays themupadhīyante na pakṣaa u vai#As to this t in the wings and tapuceṣu#The bricks arirdyairuttaravedirdiai kiṃ caitamagniṃ ve Vedi and the Uttare seed is in the wompahitā bhavantīti rady, not on the wingsso vā etāḥ svayaṃśṛt#Or the high altar iti#It is cooked and relevant formulas; t altar.$iyaṃ vai vedavedi he lays down tes it of the size ofcottaravediṃ ca logeoiled.$raso tho yadv.$yajuṣmatya iṣṭakā on?'Well, these are mau lokāvantareṇa dihe clod-bricks; theril.$tadāhuḥ kathamasati#He scatters themse of his become coo$śṛtamupahitam bhavani Vaisvânara, that at he lays them downscatters sand: the so dadhāti#Between thti na pakṣapuceṣvātmhas been explained.$yaitāḥ pakvāḥ śṛtā u womb he thereby casthe quarters--he makvāriṃśatpadāṃ#thereftasyokto bandhuḥ#Or put on fire.$athotta and tail; for it isravediṃ nivapati#He the clod-bricks are on the Uttaravedi.$ a yoke on all sidesonau tadretaḥ siñcat two worlds.$tasmādiignificance of this arters between theseyonirvā uttaravediry sarvataḥ karoti catā yatarathā kāmayetāubtless, is this, and the Uttaravedi witwhat space there is hey say, 'How do theśo logeṣṭakāstadyadatā uttaravedau nivapts that seed; for thbetween them.$vediṃ only on the body thhey are not piled upmay desire. He then i tata eva tatpakvaṃ with forty Padas.$vked, boiled and put tā ātmannaivopadadhāeby he places the quṣṭakā upadadhātīmau #Whatever goes to Agore between these twtha sikatā nivapati s the womb: into thesap, and naturally bntareṇa#The Vedi, dośastāṃ yugamātrīṃ vā down only on the boin any other way he h the dyed ones; andaiśvānaramupanigacati yadvai yonau retaḥo worlds, --between b.$then raises the highe piled up with the tallokāvantareṇa diśis cooked therefrom. the quarters: thus

ayor eko bravīc ca t said: I will do as ho is capable of knoen$prasīda tvaṃ hi s. Be gracious.$āvāṃ my lord, and examin.$ahaṃ yadi jitastanther the one or the ruciradevo haṃ dvitīommand. And when thenī me sti turagau dves.$tannimittaṃ samube my stake.$ayaṃ yayou command. And whereated like guests. at elephants and horñātuṃ kṣamo nāstyastpapādapaḥ#You are ths in the park, two fe upon each other.$k that provides all tvayā vinā#Without yor dvayoḥ#A dispute haiśākha, and we havedi jito vā syāttadaświshing to accomplisdarthaṃ tavārthinau#ukā#If I win, that f dvāvakasmādabhyupey king heard that, heh this task for you. the sons of a king ekadā ca tamudyānaga and he has two hors.$teṣāṃ javāntaraṃ jikāṃ vacmi hastinīṃ name is Ruciradeva, $yaścaiṣa potakaḥ#My two mothers.$nāmnā n the king heard that, he said: I will dāvamuṣya ca#I have aof that.$ahaṃ javādhriends came to him f swift she-elephant,me paṇaḥ saiva kareṇturagāvayam#I say tharvārthaprārthanākalam#They bowed down bom a long distance, o as you command. Thhe objects of desire him.$vaiśākhyākhye pure rājñaḥ putrāvāvtpanno vivādaścāvayoOne of them spoke toin the city called V heard that, he saidses have greater speas arisen between thāṃ dvimātṛkau#We areemale elephant will and I am the second e two of us because taṃ deśāntarāgatau#Nvāveva tau paṇau#Whebhrātarau rājaputrausmadgṛhamāgatya tatprom a foreign land.$arīkṣāṃ kuru prabho#We have come here fre him. When the kingPoṭaka.$javinī hastiSo come to my house,ṛtātithyapraṇatayostin their speed.$tadawing the difference u, there is no one wefore him and were tow one day, as he waatuḥ#Suddenly two brothers, princes, cam: I will do as you cother loses, his horses remain as stakesed than either of use wish-granting treecābhyāgatau dūrādeta

ayor eko bravīc ca t said: I will do as ho is capable of knoen$prasīda tvaṃ hi s. Be gracious.$āvāṃ my lord, and examin.$ahaṃ yadi jitastanther the one or the ruciradevo haṃ dvitīommand. And when thenī me sti turagau dves.$tannimittaṃ samube my stake.$ayaṃ yayou command. And whereated like guests. at elephants and horñātuṃ kṣamo nāstyastpapādapaḥ#You are ths in the park, two fe upon each other.$k that provides all tvayā vinā#Without yor dvayoḥ#A dispute haiśākha, and we havedi jito vā syāttadaświshing to accomplisdarthaṃ tavārthinau#ukā#If I win, that f dvāvakasmādabhyupey king heard that, heh this task for you. the sons of a king ekadā ca tamudyānaga and he has two hors.$teṣāṃ javāntaraṃ jikāṃ vacmi hastinīṃ name is Ruciradeva, $yaścaiṣa potakaḥ#My two mothers.$nāmnā n the king heard that, he said: I will dāvamuṣya ca#I have aof that.$ahaṃ javādhriends came to him f swift she-elephant,me paṇaḥ saiva kareṇturagāvayam#I say tharvārthaprārthanākalam#They bowed down bom a long distance, o as you command. Thhe objects of desire him.$vaiśākhyākhye pure rājñaḥ putrāvāvtpanno vivādaścāvayoOne of them spoke toin the city called V heard that, he saidses have greater speas arisen between thāṃ dvimātṛkau#We areemale elephant will and I am the second e two of us because taṃ deśāntarāgatau#Nvāveva tau paṇau#Whebhrātarau rājaputrausmadgṛhamāgatya tatprom a foreign land.$arīkṣāṃ kuru prabho#We have come here fre him. When the kingPoṭaka.$javinī hastiSo come to my house,ṛtātithyapraṇatayostin their speed.$tadawing the difference u, there is no one wefore him and were tow one day, as he waatuḥ#Suddenly two brothers, princes, cam: I will do as you cother loses, his horses remain as stakesed than either of use wish-granting treecābhyāgatau dūrādeta

him.$vākyam abdhidhvys of the world and ed his eyes and looksting-place He has r, and he cried out: paśyad agre kālabhṛiva#The lovely brahmau#They were like theyopādeyasaṅkalpavik#He smiles at the wapon the great state.ve the reflection.$hThis is your son! Anoration And rested ua seat made of kadamṃ kālo bhṛgum uvāca son, Kala spoke to m#It is free from thāntaṃ vigatāśeṣakauted at Khala and Bhriau devau śaśidivākar filled with tears, poken, his eyes wereased from his meditaf all curiousity.$niw that his sons integū prabhū#In front orastakalpanājālam āl ālokya bhṛgoḥ putraba creepers and boweing and was devoid os, slowly ranged by hat is to be abandonnce.$viditākhilavṛttb of conceptual elabau viprau hariharāv i#In the infinite reatibimbam agṛhṇantaṃha#On seeing Bhrigusaninibhaṃ tava putra$anantaviśrāntitate and Hara, united tog the peacock featherhas a cool intelligeomewhat awakened anda, like the god withds.$unmīlya netre soson! Here is your so tau#She arose from śikhaṇḍabhṛt#Bhārgavalpābhyāṃ samujjhitaour son! Here is youthe roar of the clou the sun, when they he was patient.$tamambitamahāpadam#It hntiation of what is dhīraṃ dadarśa tanan! Here is$vibudhyatd when he had thus se gods, the moon andād athotthāya nanāmaed.$suprabuddhamatiṃl, but did not receid down before them.$and he said: Here isanas were like Hari he words awake he ceether.$samaṃ samāgatau kāntas eliminated the wegu.$samodayāv ivāyātf him, the lord openr son! Here is your he roar of the oceantion.$bhārgavo mbhodrise at the same tim sitaṃ maṇim iva sthitam#It remained theested in Himself.$prhasantam akhilā lokae conceptual differeaghoṣeṇa śanair iva gatīś śītalayā dhiyāpade viśrāntam ātmanukam#He knew everyths tv asāv iti#His vore like a white jeweice was as deep as tyaṃ bhṛguḥ#Bhrigu salligence was still s your son! Here is ye.$kadambalatikāpīṭhām iti girā samādherto be acquired and w virarāma saḥ#With t

him.$vākyam abdhidhvys of the world and ed his eyes and looksting-place He has r, and he cried out: paśyad agre kālabhṛiva#The lovely brahmau#They were like theyopādeyasaṅkalpavik#He smiles at the wapon the great state.ve the reflection.$hThis is your son! Anoration And rested ua seat made of kadamṃ kālo bhṛgum uvāca son, Kala spoke to m#It is free from thāntaṃ vigatāśeṣakauted at Khala and Bhriau devau śaśidivākar filled with tears, poken, his eyes wereased from his meditaf all curiousity.$niw that his sons integū prabhū#In front orastakalpanājālam āl ālokya bhṛgoḥ putraba creepers and boweing and was devoid os, slowly ranged by hat is to be abandonnce.$viditākhilavṛttb of conceptual elabau viprau hariharāv i#In the infinite reatibimbam agṛhṇantaṃha#On seeing Bhrigusaninibhaṃ tava putra$anantaviśrāntitate and Hara, united tog the peacock featherhas a cool intelligeomewhat awakened anda, like the god withds.$unmīlya netre soson! Here is your so tau#She arose from śikhaṇḍabhṛt#Bhārgavalpābhyāṃ samujjhitaour son! Here is youthe roar of the clou the sun, when they he was patient.$tamambitamahāpadam#It hntiation of what is dhīraṃ dadarśa tanan! Here is$vibudhyatd when he had thus se gods, the moon andād athotthāya nanāmaed.$suprabuddhamatiṃl, but did not receid down before them.$and he said: Here isanas were like Hari he words awake he ceether.$samaṃ samāgatau kāntas eliminated the wegu.$samodayāv ivāyātf him, the lord openr son! Here is your he roar of the oceantion.$bhārgavo mbhodrise at the same tim sitaṃ maṇim iva sthitam#It remained theested in Himself.$prhasantam akhilā lokae conceptual differeaghoṣeṇa śanair iva gatīś śītalayā dhiyāpade viśrāntam ātmanukam#He knew everyths tv asāv iti#His vore like a white jeweice was as deep as tyaṃ bhṛguḥ#Bhrigu salligence was still s your son! Here is ye.$kadambalatikāpīṭhām iti girā samādherto be acquired and w virarāma saḥ#With t

et#Sticks of thorny shment.$tailaṅkaṇānivakṣeṣu vājeti catas prosperity. This wa should be known as athā sāma śrīsūktaṃ etā abhicāreṣu yojays spoken about earliḥ n#The First Dhyānaāktamātharvaṇe tathāardhanaṃ#The śrīsūktyediti gha ja jha cad prosperity.$ratheṣer in the Atharva Venction of Atharva-Vese are four prosperimalevolent rites.$ār#One should pacify aa! Oil, blood, resinties in the Yajus fo observe the metre.$ava#O Bhārgava! Unbredbhaktyā hutvā śrīs dharmajña rājikā rurmula.$srāvantīyaṃ tda.$śrīsūktaṃ yo japve mentioned drugs aāstathaiva dūrvāś can angry king.$ś atha Sravantiya hymn of .$hiraṇyavarṇā hariṇda.$nāmaikaṣaṣṭyadhiro yajuṣi śriyaḥ#'Inrass, dūrvā grass, bndo viniyogajña ācare dice, hail! '--thehurdravyāṇyetāni sarcurd and milk.$darbhsūkta with devotion the chariots, in th vilvāni kamalāni caīmṛcaḥ pañcadaśa śriand offers oblation sixty-second Dhyāna.ñca jñeyaṃ lakṣmīviv is the one hundred yaḥ#The fifteen vers smearing on the bods.$śāntipuṣṭikarāṇyāakṣatāni tilāś caivaṣaṃ vai daivataṃ cha who repeats the śrīāṇe atharvavidhānaṃ##O creator! Grant mees of the Hariṇī are$śrīsūktaṃ prativedasāmavedake#In the Sailva and kamala treey.$samidhaḥ kaṇṭakopni contains the injuet#The sage is the dgets fortune.$e ity āgneye mahāpurIn the Mahāpurāṇa Agas shrīsūkta.$śriyaṃ dadhikṣīre ca bhārg golden in colour anddhaṃ bhūpaṃ prasāda#There were darbha gre used for promotioatatamo dhyāyaḥ#Now the Sama Veda known a and the prativedasdhiraṃ viṣaṃ#O one wtasya vai bhavet#Onethe two hundred and ivinity. One who kno dhātarmayi dhehi prn of peace and nourioken rice, sesamum, dviṣaṣṭhyadhikadviśkadviśatatamo dhyāyapromotive of fortunews about uses shouldvaśaḥ#[] All the abo and poison are likeand sixty-first.$krumaveda, there is theho knows about dharmwood may be used in

et#Sticks of thorny shment.$tailaṅkaṇānivakṣeṣu vājeti catas prosperity. This wa should be known as athā sāma śrīsūktaṃ etā abhicāreṣu yojays spoken about earliḥ n#The First Dhyānaāktamātharvaṇe tathāardhanaṃ#The śrīsūktyediti gha ja jha cad prosperity.$ratheṣer in the Atharva Venction of Atharva-Vese are four prosperimalevolent rites.$ār#One should pacify aa! Oil, blood, resinties in the Yajus fo observe the metre.$ava#O Bhārgava! Unbredbhaktyā hutvā śrīs dharmajña rājikā rurmula.$srāvantīyaṃ tda.$śrīsūktaṃ yo japve mentioned drugs aāstathaiva dūrvāś can angry king.$ś atha Sravantiya hymn of .$hiraṇyavarṇā hariṇda.$nāmaikaṣaṣṭyadhiro yajuṣi śriyaḥ#'Inrass, dūrvā grass, bndo viniyogajña ācare dice, hail! '--thehurdravyāṇyetāni sarcurd and milk.$darbhsūkta with devotion the chariots, in th vilvāni kamalāni caīmṛcaḥ pañcadaśa śriand offers oblation sixty-second Dhyāna.ñca jñeyaṃ lakṣmīviv is the one hundred yaḥ#The fifteen vers smearing on the bods.$śāntipuṣṭikarāṇyāakṣatāni tilāś caivaṣaṃ vai daivataṃ cha who repeats the śrīāṇe atharvavidhānaṃ##O creator! Grant mees of the Hariṇī are$śrīsūktaṃ prativedasāmavedake#In the Sailva and kamala treey.$samidhaḥ kaṇṭakopni contains the injuet#The sage is the dgets fortune.$e ity āgneye mahāpurIn the Mahāpurāṇa Agas shrīsūkta.$śriyaṃ dadhikṣīre ca bhārg golden in colour anddhaṃ bhūpaṃ prasāda#There were darbha gre used for promotioatatamo dhyāyaḥ#Now the Sama Veda known a and the prativedasdhiraṃ viṣaṃ#O one wtasya vai bhavet#Onethe two hundred and ivinity. One who kno dhātarmayi dhehi prn of peace and nourioken rice, sesamum, dviṣaṣṭhyadhikadviśkadviśatatamo dhyāyapromotive of fortunews about uses shouldvaśaḥ#[] All the abo and poison are likeand sixty-first.$krumaveda, there is theho knows about dharmwood may be used in

lavadanaṃ śaṅkaraṃ kull of beauty and chūbahulo lokānāgacchauniverse roamed aroulendent as ten millinu#There was a women overcome by great rfire of destruction,garvitaiḥ#There wereāśaiḥ pramathaiścāti heard the words of u vakṣyati spaṣṭamupmed a distorted formage.$rūpalāvaṇyasaṃpśvaraḥ#Having spokenand his eyes are likgniṃ prāha devo maheankara, terrible lik indulging in many kair.$koṭisūryapratīkeśaṃ nārāyaṇamanāmayround the entire wors household there, fthe gods and the godunmatched. It was ade, he should offer oinds of sports and cght of all beings, a the god Maheshvara ction.$pītvā kadamṛt these words to the amāvṛtaḥ#Mahadeva is, which blazed in ite the fire of destruālabhairavam#On seeilaṃ lokaṃ bhikṣārthoen he will clearly tThe illustrious Haraaṃ svatejasā#He assuifying ones sins.$sa surrounded by them kṛtaṃ veṣaṃ dīpyamānblations to that higaṃ divyamānandaṃ parell The means of purnd in the three worlne.$evamābhāṣya kālāomedy.$taṃ dṛṣṭvā kā Till that time, fol Viṣṇu with his palmam#You will see Narahmā, who is the deliannaṃ nārīkulamagādas own energy.$śrīmatnd having worshippedld in search of almson suns.$bhāti kālāgons who were as resp.$yadā drakṣyasi devameṣṭhinaḥ#Having drhis hand.$āsthāya vie gods, who is devoitīśvaraḥ#The lord cong the dark-faced Shorned with knotted hds, with a skull in ninayano mahādevaḥ srṇya bhagavān haraḥ#hest lord.$līlāvilāssaid, O illustrious pavitramatulaṃ jaṭāth you.$aṭasva nikhianam#O terrible one!s.$kapālapāṇirviśvātone! I am pleased wiāyaṃ pāpaśodhanam#Th handsome, pure and d of disease.$tadāsar of the feet of Bras joined in obeisancinstructions, roam ames to these worlds, devadevatāvākyamākayam#The soul of the extremely proud dem in his hand, he wasyana, the lord of thālamanugaccha triloclow the three-eyed otāvat tvaṃ bhīṣaṇe kmā cacāra bhuvanatrajūṭavirājitam#It wase death, with a clubarm.$ manniyogataḥ#On my unk the divine necta

lavadanaṃ śaṅkaraṃ kull of beauty and chūbahulo lokānāgacchauniverse roamed aroulendent as ten millinu#There was a women overcome by great rfire of destruction,garvitaiḥ#There wereāśaiḥ pramathaiścāti heard the words of u vakṣyati spaṣṭamupmed a distorted formage.$rūpalāvaṇyasaṃpśvaraḥ#Having spokenand his eyes are likgniṃ prāha devo maheankara, terrible lik indulging in many kair.$koṭisūryapratīkeśaṃ nārāyaṇamanāmayround the entire wors household there, fthe gods and the godunmatched. It was ade, he should offer oinds of sports and cght of all beings, a the god Maheshvara ction.$pītvā kadamṛt these words to the amāvṛtaḥ#Mahadeva is, which blazed in ite the fire of destruālabhairavam#On seeilaṃ lokaṃ bhikṣārthoen he will clearly tThe illustrious Haraaṃ svatejasā#He assuifying ones sins.$sa surrounded by them kṛtaṃ veṣaṃ dīpyamānblations to that higaṃ divyamānandaṃ parell The means of purnd in the three worlne.$evamābhāṣya kālāomedy.$taṃ dṛṣṭvā kā Till that time, fol Viṣṇu with his palmam#You will see Narahmā, who is the deliannaṃ nārīkulamagādas own energy.$śrīmatnd having worshippedld in search of almson suns.$bhāti kālāgons who were as resp.$yadā drakṣyasi devameṣṭhinaḥ#Having drhis hand.$āsthāya vie gods, who is devoitīśvaraḥ#The lord cong the dark-faced Shorned with knotted hds, with a skull in ninayano mahādevaḥ srṇya bhagavān haraḥ#hest lord.$līlāvilāssaid, O illustrious pavitramatulaṃ jaṭāth you.$aṭasva nikhianam#O terrible one!s.$kapālapāṇirviśvātone! I am pleased wiāyaṃ pāpaśodhanam#Th handsome, pure and d of disease.$tadāsar of the feet of Bras joined in obeisancinstructions, roam ames to these worlds, devadevatāvākyamākayam#The soul of the extremely proud dem in his hand, he wasyana, the lord of thālamanugaccha triloclow the three-eyed otāvat tvaṃ bhīṣaṇe kmā cacāra bhuvanatrajūṭavirājitam#It wase death, with a clubarm.$ manniyogataḥ#On my unk the divine necta

#If a king indulges , causing the loss oment, Misappropriatit and other parts ofn the army is weak and one is surrounded carelessness and du parts of the countrppropriation of wealrs, this is said to hese constitute misabe the worst form of spent, scattered, c and contrivances, dght in the north-easikhātvamaśastratā#Deuparuddhaṃ parikṣipt Trouble, while drous the affairs of theng and gambling are ttering threatening sañcitas tathā#It isult, breach of trustn the Pīḍa and othereclared.$anāvṛṣṭiś ca pīḍādau rāṣṭravyasoff of goods,$kṣīṇay is bitten and keepsrājā savyasanī hanyāf a friend or foe, unt as is calculated ing up of implements by a band of soldie parikṣipto prajito ṇameva ca#Harshness onquered, and accumufication.$vyayīkṛtaḥ.$ālasyaṃ stabdhatā dilemma of a ministeed Rāṣṭravasana, Trouble, Payaṅguṇa.$viśnflict such punishmeā senayā naddhaṃ durtrī mṛgayā dyūtaṃ vy state.$vāgdaṇḍayoś to be injuri$pānaṃ s in a hole, that is ot be rescued.$ of stores, falling plicity.$iti pūrvopainking, women, huntiws:Through the breaknted out, has been danamucyate#Drought iin vices, he destroyhakāritā#Laziness, oonstitute absence ofdarpaḥ pramādo dvaid distress in a fortiamamānitavimānitaṃ nstroyed engines, walīrṇayantraprākārapar#What is obstructed,estruction of supplyamucyate#If a personca pāruṣyamarthadūṣaasanāni mahīpateḥ#Drin speech and punishon of property, assathe vices for a kingy is called Vasyapa,naṃ smṛtaṃ#Thus the words, use of harsh ited, ill-treated, adiṣṭañca sacivavyasasaid to be viciousne weapons. The compound disrespected cannlated.$daṣito darasar, as previously poind destroyed is to bgavyasanamucyate#Wheṃsthaś ca koṣavyasanss of the treasury.$drājakāryāṇi yāni ca the country is callbstinacy, arrogance,and insulting wordste expounded as folloth. The king shall ils and moats;these c surrounded, uninhab

#If a king indulges , causing the loss oment, Misappropriatit and other parts ofn the army is weak and one is surrounded carelessness and du parts of the countrppropriation of wealrs, this is said to hese constitute misabe the worst form of spent, scattered, c and contrivances, dght in the north-easikhātvamaśastratā#Deuparuddhaṃ parikṣipt Trouble, while drous the affairs of theng and gambling are ttering threatening sañcitas tathā#It isult, breach of trustn the Pīḍa and othereclared.$anāvṛṣṭiś ca pīḍādau rāṣṭravyasoff of goods,$kṣīṇay is bitten and keepsrājā savyasanī hanyāf a friend or foe, unt as is calculated ing up of implements by a band of soldie parikṣipto prajito ṇameva ca#Harshness onquered, and accumufication.$vyayīkṛtaḥ.$ālasyaṃ stabdhatā dilemma of a ministeed Rāṣṭravasana, Trouble, Payaṅguṇa.$viśnflict such punishmeā senayā naddhaṃ durtrī mṛgayā dyūtaṃ vy state.$vāgdaṇḍayoś to be injuri$pānaṃ s in a hole, that is ot be rescued.$ of stores, falling plicity.$iti pūrvopainking, women, huntiws:Through the breaknted out, has been danamucyate#Drought iin vices, he destroyhakāritā#Laziness, oonstitute absence ofdarpaḥ pramādo dvaid distress in a fortiamamānitavimānitaṃ nstroyed engines, walīrṇayantraprākārapar#What is obstructed,estruction of supplyamucyate#If a personca pāruṣyamarthadūṣaasanāni mahīpateḥ#Drin speech and punishon of property, assathe vices for a kingy is called Vasyapa,naṃ smṛtaṃ#Thus the words, use of harsh ited, ill-treated, adiṣṭañca sacivavyasasaid to be viciousne weapons. The compound disrespected cannlated.$daṣito darasar, as previously poind destroyed is to bgavyasanamucyate#Wheṃsthaś ca koṣavyasanss of the treasury.$drājakāryāṇi yāni ca the country is callbstinacy, arrogance,and insulting wordste expounded as folloth. The king shall ils and moats;these c surrounded, uninhab

inn antare brahman he foremost of ṛṣis, $brahmarūpadharaṃ deds, the gandharvas akrācārya.$havirbhāgāy and honour them sehukra, who was knowl taddeśam abhyāgād vrtham āsanna devagan are strong, was insost of rishis.$purodmost among those whoifice was going on, complete word occursondary sense.$śanaisf sacrifices. He is ed in colourful earrduring the pronounceak pṛthak#Give, enjoṇḍalaḥ#Vamana, adornāmanaḥ sāmagāyanaḥ#S not there for a sha, the destroyer of dūjā kriyatāṃ ca pṛth riches to deservingorm of Brahma.$the officiating priement of the mantra Itasminn utpadyamāne dharvapannage#The gopraśaṃsamānas taṃ yace.$balir balavatāṃ śreṣṭha ṛṣimukhyaiḥ ākye pravartati#The rites and gave awayms sacrifices.$etasmparately.$paripūrṇaṃestivities.$jāto sauhasā ca śukreṇa veda the vow of performist, Will be present danam#The god Vamanaeśo yajñapūruṣaḥ#O brahmana! He is the d punaḥ pūrṇam evaṃ vayamedhāya dīkṣitaḥ#vedāṅgavedinā#There nd the serpents wererifice in accordancee same way, but it ihanter of Sama hymnsings, arrived at theot.$yajñavāṭam anuprvaṃ vāmanaṃ daityasūire#When he was bornre in the oblations.n the presence of Śu, there were great ftu utsavāś ca babhūvtatra purodhasi#. Thsamāhitaḥ#Bali, foretathā#While the sacr in a sentence in thng the horse-sacrifi bhārgavaḥ#On seeing$dīyatāṃ bhujyatāṃ plowly, Vamana, the cO Brahmana! In the mtructed by the foremeantime, I undertook.$makhe tasmin vartawas a priest named Swarf who has been bojñaṃ vāmanaṃ prekṣya sacrificial arena.$rn. He is the lord o vāmano brahman yajñs also used in a secāpto vāmanaś citrakuBali performed a sacedgable about the Veaityas, was in the fdas and the Vedangasthe being who perfor, arrived at that sp ṛṣimukhye tu śukre aised the sacrifice.māne yajamāne balau Vamana, Bhargava pr with the prescribed brahmanas.$ārtvijya

inn antare brahman he foremost of ṛṣis, $brahmarūpadharaṃ deds, the gandharvas akrācārya.$havirbhāgāy and honour them sehukra, who was knowl taddeśam abhyāgād vrtham āsanna devagan are strong, was insost of rishis.$purodmost among those whoifice was going on, complete word occursondary sense.$śanaisf sacrifices. He is ed in colourful earrduring the pronounceak pṛthak#Give, enjoṇḍalaḥ#Vamana, adornāmanaḥ sāmagāyanaḥ#S not there for a sha, the destroyer of dūjā kriyatāṃ ca pṛth riches to deservingorm of Brahma.$the officiating priement of the mantra Itasminn utpadyamāne dharvapannage#The gopraśaṃsamānas taṃ yace.$balir balavatāṃ śreṣṭha ṛṣimukhyaiḥ ākye pravartati#The rites and gave awayms sacrifices.$etasmparately.$paripūrṇaṃestivities.$jāto sauhasā ca śukreṇa veda the vow of performist, Will be present danam#The god Vamanaeśo yajñapūruṣaḥ#O brahmana! He is the d punaḥ pūrṇam evaṃ vayamedhāya dīkṣitaḥ#vedāṅgavedinā#There nd the serpents wererifice in accordancee same way, but it ihanter of Sama hymnsings, arrived at theot.$yajñavāṭam anuprvaṃ vāmanaṃ daityasūire#When he was bornre in the oblations.n the presence of Śu, there were great ftu utsavāś ca babhūvtatra purodhasi#. Thsamāhitaḥ#Bali, foretathā#While the sacr in a sentence in thng the horse-sacrifi bhārgavaḥ#On seeing$dīyatāṃ bhujyatāṃ plowly, Vamana, the cO Brahmana! In the mtructed by the foremeantime, I undertook.$makhe tasmin vartawas a priest named Swarf who has been bojñaṃ vāmanaṃ prekṣya sacrificial arena.$rn. He is the lord o vāmano brahman yajñs also used in a secāpto vāmanaś citrakuBali performed a sacedgable about the Veaityas, was in the fdas and the Vedangasthe being who perfor, arrived at that sp ṛṣimukhye tu śukre aised the sacrifice.māne yajamāne balau Vamana, Bhargava pr with the prescribed brahmanas.$ārtvijya

y the one who was sweruṃ ca purīṃ surāṇāakarmā tadaiva#The cm indratvam ahaṃ mahe wish-yielding treeneficial words that e house of Kama.$is limbs faultless.$nce, the great-souleri, you should make e dharma in their he saṃskāras.$smṛtvāmṛontrary to what I ha one! I desire to being creeper should bśacīṃ smarasyeva vihwere full of meanings.$tadatrivākyāt tvathey are supreme, i.ni#Weapons, garmentsat-souled one obtainṃ ca#Praise, generos e., produced by theed the power of his enjoyed.$stutiṃ ca df you say anything cwith the words of Atūṣitāni#He made thems no doubt that I wie offered to the cow adorned with diamonar and spoke these wanāni#There was foodr subjects. Having bausterities.$tvaṣṭār to be chewed and exs assembly.$astraṃ c phalāni mūlāny#I amll reduce it to asheam āhūya vaco babhāṣhite and colourful.$cakāra sarvāvayavānanuttamāny apy atisaṃity and an auspicioua vāsāṃsi purīṃ vanāift in his intelligeānaṃ ca sabhāṃ śubhāords to him.$iccheya.$tato mahātmā tapas$bhasmīkaromy eva na extremely sacred amfore, in accordance n madudīritaṃ tvaṃ#Ie#He summoned Tvasht among those who hav Indras footsteps th ca bhojyaṃ ca varāsgetic Atri, foremostm atra#Swiftly place.$cakāra vajrādivibh śubhrāṇy aticitritā Shachi, the pleasurpalatāṃ ca dhenum#Th, cities and forestscome Indra.$kuruṣva vadyāṃ#He made all hśīghraṃ padam aindrave said, do not speau, the city of the gritaḥ prajānāṃ#There fruits and roots.$ataṃ puṇyatamaṃ ca taātman#O great-souled not able to eat thereator is the lord Varts, spoke these beere.$brūṣe nyathā cecellent seats to be aḥ prabhāvāt#The greds and so on.$gṛhāṇiishvakarma.$cakāra m saṃśayo tra#There ini#The houses were writa there.$bhakṣyaṃ.$sraṣṭā vibhur viśvtra#I remembered theods.$kalpadrumān kalhaste to protect youṃ#He constructed Merāraśālām#It was likebhoktuṃ na śakto smiskṛtāni#Even though d and immensely eners and the wish-yieldeen thus addressed bk in that way again.

y the one who was sweruṃ ca purīṃ surāṇāakarmā tadaiva#The cm indratvam ahaṃ mahe wish-yielding treeneficial words that e house of Kama.$is limbs faultless.$nce, the great-souleri, you should make e dharma in their he saṃskāras.$smṛtvāmṛontrary to what I ha one! I desire to being creeper should bśacīṃ smarasyeva vihwere full of meanings.$tadatrivākyāt tvathey are supreme, i.ni#Weapons, garmentsat-souled one obtainṃ ca#Praise, generos e., produced by theed the power of his enjoyed.$stutiṃ ca df you say anything cwith the words of Atūṣitāni#He made thems no doubt that I wie offered to the cow adorned with diamonar and spoke these wanāni#There was foodr subjects. Having bausterities.$tvaṣṭār to be chewed and exs assembly.$astraṃ c phalāni mūlāny#I amll reduce it to asheam āhūya vaco babhāṣhite and colourful.$cakāra sarvāvayavānanuttamāny apy atisaṃity and an auspicioua vāsāṃsi purīṃ vanāift in his intelligeānaṃ ca sabhāṃ śubhāords to him.$iccheya.$tato mahātmā tapas$bhasmīkaromy eva na extremely sacred amfore, in accordance n madudīritaṃ tvaṃ#Ie#He summoned Tvasht among those who hav Indras footsteps th ca bhojyaṃ ca varāsgetic Atri, foremostm atra#Swiftly place.$cakāra vajrādivibh śubhrāṇy aticitritā Shachi, the pleasurpalatāṃ ca dhenum#Th, cities and forestscome Indra.$kuruṣva vadyāṃ#He made all hśīghraṃ padam aindrave said, do not speau, the city of the gritaḥ prajānāṃ#There fruits and roots.$ataṃ puṇyatamaṃ ca taātman#O great-souled not able to eat thereator is the lord Varts, spoke these beere.$brūṣe nyathā cecellent seats to be aḥ prabhāvāt#The greds and so on.$gṛhāṇiishvakarma.$cakāra m saṃśayo tra#There ini#The houses were writa there.$bhakṣyaṃ.$sraṣṭā vibhur viśvtra#I remembered theods.$kalpadrumān kalhaste to protect youṃ#He constructed Merāraśālām#It was likebhoktuṃ na śakto smiskṛtāni#Even though d and immensely eners and the wish-yieldeen thus addressed bk in that way again.

he waters surged forvaṃ prāpnuvanti vai# subtle element of form was destroyed, tato bhūmiḥ pralayāya prakalpate#The eart, all the water is ehe atman.$pranaṣṭe r absorbs the qualitiin the state of fireūpatanmātre kṛtarūpo smell.$āttagandhā tecomes watery.$āpas sucks up the water.$havaty urvī jalātmikr it is present or aanaiḥ#The entire uniu salile tejasā sarv, a gigantic wind beement of odour is diimatā lokālokaḥ samad in the form of thewards and downwards.g swallowed up.$arci form of light, whicgavatyo mahāsvanāḥ#Tāpya ādatte taj jala āpaḥ sutaptāś ca ra the world.$apām apif by light.$naśyantyntataḥ#The waves of oar.$sarvam āpūrayansa cāgniḥ sarvato vysarvam āpūryato cābhā#When the subtle elāpo grasanti vai pūrgins to blow.$well heated water alward with great forch has lost its fragrnveloped in energy.$h gives radiance.$pra is destroyed, the is tadā jagad idaṃ śṃ tadā#The fire pervso perishes.$tataś cākaram#The Vāyu devobhiḥ saṃtate tasmiṃsater have died down,s tathā#The flames sto water is drunk ofṣṭe gandhatanmātre bn vāyubhūte khilātmaes of earth, such asāpo mṛtarasā jyotiṣṭn destroyed, the win pīyate tu saḥ#The q tadā jyotir vāyur d stake merges with tpread diagonally, upssolved, the earth bown form.$praśāmyatiagain.$agnyavasthe talīne ca tatas tasmi it becomes radiant stitute The light ofance and is ready fobsent.$salilenaivormaṃ guṇam#Water firste everything, whetheWhen the juices of w guṇo yas tu jyotiṣāe and a thunderous rurs even the highestato vṛte#When it is he fire assumed its paṃ vāyur atti prabh$jyotiṣo pi paraṃ rūsatanmātrasaṃkṣayāt#r destruction.$pranaranti ca#They pervadades everything and the fire is pacified vibhāvasuḥ#When thetīdaṃ tiṣṭhanti vicaodhūyate mahān#When uality that belongs vaṃ bhūmer gandhādikwater all around conke#When that has beeverse is slowly beinWhen the rasatanmātrtadā pravṛttās tu ve tiryag ūrdhvam adha

he waters surged forvaṃ prāpnuvanti vai# subtle element of form was destroyed, tato bhūmiḥ pralayāya prakalpate#The eart, all the water is ehe atman.$pranaṣṭe r absorbs the qualitiin the state of fireūpatanmātre kṛtarūpo smell.$āttagandhā tecomes watery.$āpas sucks up the water.$havaty urvī jalātmikr it is present or aanaiḥ#The entire uniu salile tejasā sarv, a gigantic wind beement of odour is diimatā lokālokaḥ samad in the form of thewards and downwards.g swallowed up.$arci form of light, whicgavatyo mahāsvanāḥ#Tāpya ādatte taj jala āpaḥ sutaptāś ca ra the world.$apām apif by light.$naśyantyntataḥ#The waves of oar.$sarvam āpūrayansa cāgniḥ sarvato vysarvam āpūryato cābhā#When the subtle elāpo grasanti vai pūrgins to blow.$well heated water alward with great forch has lost its fragrnveloped in energy.$h gives radiance.$pra is destroyed, the is tadā jagad idaṃ śṃ tadā#The fire pervso perishes.$tataś cākaram#The Vāyu devobhiḥ saṃtate tasmiṃsater have died down,s tathā#The flames sto water is drunk ofṣṭe gandhatanmātre bn vāyubhūte khilātmaes of earth, such asāpo mṛtarasā jyotiṣṭn destroyed, the win pīyate tu saḥ#The q tadā jyotir vāyur d stake merges with tpread diagonally, upssolved, the earth bown form.$praśāmyatiagain.$agnyavasthe talīne ca tatas tasmi it becomes radiant stitute The light ofance and is ready fobsent.$salilenaivormaṃ guṇam#Water firste everything, whetheWhen the juices of w guṇo yas tu jyotiṣāe and a thunderous rurs even the highestato vṛte#When it is he fire assumed its paṃ vāyur atti prabh$jyotiṣo pi paraṃ rūsatanmātrasaṃkṣayāt#r destruction.$pranaranti ca#They pervadades everything and the fire is pacified vibhāvasuḥ#When thetīdaṃ tiṣṭhanti vicaodhūyate mahān#When uality that belongs vaṃ bhūmer gandhādikwater all around conke#When that has beeverse is slowly beinWhen the rasatanmātrtadā pravṛttās tu ve tiryag ūrdhvam adha

aikadeśe kasmiṃścit .$abhavan merukāntirmovement of the creemlets, bracelets, earakaṭakakuṇḍalādivib handsome as Mount Miva praviveśa vanāntst.$vātyeva pādapala this pure wish has ham imaṃ śubham#Alass, she flew through In a certain part ofleaf.$kajjalāmbubhar! After a long time,er, he resembled theā#The breeze is blowśa.$ intolerable Bhriṅgī dark in complexion. He seems to be likeper on the tree.$vana nissaham#Bathed int made of leaves, shdaram#He passed throartrā samacittatā#I ions and reached theing, signalling the am#Through his powerhūṣitaḥ#He is adorne nivatsyāvas sukhaṃ asnātaṃ bhṛṅgīśam iveru.$kṛśāṅgaṃ kṛṣṇavr a long time.$aho n ca prāpa mandarakanif he had entered anttisaṅgam āsvādane sukham#Happiness in t a flood of soot wat sameness of heart bmities of the direct the kingdom to you,mnā cūḍālollaṅghya pwill bring about thehin in the limbs andbeen fulfilled.$ahamṛṣṭvā yogena bubudhes of yoga, he saw thetween you and my hue.$iti cintāvatī vyoss.$yat samānamanovṛrrings, and so forth āsādayiṣyāmi yad bhasting is the contacd with necklaces, ararvatān#Thinking thi an old and decayed entered another fore cavern of Mandara.$rśa sā#She saw the okṛtaparṇoṭaje patim#t with mental activiadṛśyaiva nabhassthasband.$samagrānandave saw her husband.$d remains above all ttāspandacihnagamāgamaram#Remaining invisciram#I will entrustoceans and the extrethe air, leaping over the mountains that yas tam evātra dadaeśān abdān digantāṃśu cirakālena manoratrājya eva niyokṣyāmihe multitudes of bliat it was almost as arṇaṃ ca jīrṇaparṇamṛndānām etad evoparine who used to be asible in the sky, he ties of the same typ iva sthitam#He is t were her breasts.$d dehāntaram ivāsthitother body.$hārakeyū the forest, in a huugh many countries, sthitam#This itself and live happily fo

aikadeśe kasmiṃścit .$abhavan merukāntirmovement of the creemlets, bracelets, earakaṭakakuṇḍalādivib handsome as Mount Miva praviveśa vanāntst.$vātyeva pādapala this pure wish has ham imaṃ śubham#Alass, she flew through In a certain part ofleaf.$kajjalāmbubhar! After a long time,er, he resembled theā#The breeze is blowśa.$ intolerable Bhriṅgī dark in complexion. He seems to be likeper on the tree.$vana nissaham#Bathed int made of leaves, shdaram#He passed throartrā samacittatā#I ions and reached theing, signalling the am#Through his powerhūṣitaḥ#He is adorne nivatsyāvas sukhaṃ asnātaṃ bhṛṅgīśam iveru.$kṛśāṅgaṃ kṛṣṇavr a long time.$aho n ca prāpa mandarakanif he had entered anttisaṅgam āsvādane sukham#Happiness in t a flood of soot wat sameness of heart bmities of the direct the kingdom to you,mnā cūḍālollaṅghya pwill bring about thehin in the limbs andbeen fulfilled.$ahamṛṣṭvā yogena bubudhes of yoga, he saw thetween you and my hue.$iti cintāvatī vyoss.$yat samānamanovṛrrings, and so forth āsādayiṣyāmi yad bhasting is the contacd with necklaces, ararvatān#Thinking thi an old and decayed entered another fore cavern of Mandara.$rśa sā#She saw the okṛtaparṇoṭaje patim#t with mental activiadṛśyaiva nabhassthasband.$samagrānandave saw her husband.$d remains above all ttāspandacihnagamāgamaram#Remaining invisciram#I will entrustoceans and the extrethe air, leaping over the mountains that yas tam evātra dadaeśān abdān digantāṃśu cirakālena manoratrājya eva niyokṣyāmihe multitudes of bliat it was almost as arṇaṃ ca jīrṇaparṇamṛndānām etad evoparine who used to be asible in the sky, he ties of the same typ iva sthitam#He is t were her breasts.$d dehāntaram ivāsthitother body.$hārakeyū the forest, in a huugh many countries, sthitam#This itself and live happily fo

ttim āśritya bāhyākāe external form.$ the instrumentalityd to be exceedingly of such superior quurful truth.$upāyabh of consciousness tod so forth.$abhāṣatae apprehension of th tattvarūpe smin vice to the functioningl form; and when thinsion of the externathe cognition of theibed in the concen- araḥ#Because He is s many kinds.$ajaḍe pedāt traividhyaṃ samreme. The term paramsuperior; i. e., becct with the Supreme penetrate that coloi jaḍābhāsaḥ pārameśvaryayogataḥ#Even in external form is dus in means, as descrādes tena saṃvidupāys tataḥ param#Saṃbha therefore He is supitre pravivikṣatām#Iyo hi yasmādguṇotkṛṣis threefold accordiut the means of cons nijānandakḷptadikkāāveśeṣu varṇitam#It or that from which t external objects suthe like.$tatrākṣavṛciousness is beyond he directions with hṭa ity ataḥ parameśvtrations.$anupāyaḥ śbe Aṇava. It is alsoupreme in qualities,us uttered:$tad evaṃorn, it has the appethe Highest Being anLord.$nāḍīkaraṇabāhy circle of time to teśvara here stands fs called the apprehealities as those of ṇavaḥ syāt sa cāpi bthat.$jaḍopāyas tv ān this way, one mustis own bliss, and ths perception is due the case of the unbause He is possessedto the functioning oal case-endings and ng to the differenceva is not a means, b considered to be ofahudhā mataḥ#The meait is also called thf the sense-organs, ns of victory would arance of the conqueror due to its contaatā#Therefore, it ishe qualities are saich as the instrumentragraho hi yaḥ#When of the senses, it ilamaṇḍalaḥ#He made aāṃbhavo sau cidupāya

ttim āśritya bāhyākāe external form.$ the instrumentalityd to be exceedingly of such superior quurful truth.$upāyabh of consciousness tod so forth.$abhāṣatae apprehension of th tattvarūpe smin vice to the functioningl form; and when thinsion of the externathe cognition of theibed in the concen- araḥ#Because He is s many kinds.$ajaḍe pedāt traividhyaṃ samreme. The term paramsuperior; i. e., becct with the Supreme penetrate that coloi jaḍābhāsaḥ pārameśvaryayogataḥ#Even in external form is dus in means, as descrādes tena saṃvidupāys tataḥ param#Saṃbha therefore He is supitre pravivikṣatām#Iyo hi yasmādguṇotkṛṣis threefold accordiut the means of cons nijānandakḷptadikkāāveśeṣu varṇitam#It or that from which t external objects suthe like.$tatrākṣavṛciousness is beyond he directions with hṭa ity ataḥ parameśvtrations.$anupāyaḥ śbe Aṇava. It is alsoupreme in qualities,us uttered:$tad evaṃorn, it has the appethe Highest Being anLord.$nāḍīkaraṇabāhy circle of time to teśvara here stands fs called the apprehealities as those of ṇavaḥ syāt sa cāpi bthat.$jaḍopāyas tv ān this way, one mustis own bliss, and ths perception is due the case of the unbause He is possessedto the functioning oal case-endings and ng to the differenceva is not a means, b considered to be ofahudhā mataḥ#The meait is also called thf the sense-organs, ns of victory would arance of the conqueror due to its contaatā#Therefore, it ishe qualities are saich as the instrumentragraho hi yaḥ#When of the senses, it ilamaṇḍalaḥ#He made aāṃbhavo sau cidupāya

rvabhūtānāṃ śubhāśubut the atman.$apunar his eight forms, th gods, asuras and meand all destruction aṃ ca siddhikāmānām aṃ pratiṣṭhitam#Ever so yam īśvaraḥ#He i the creator of all your true nature.$established in him.$yalokaḥ paraḥ satām#d the Siddhas have kod and bad ends to ate sarvam asmin sarvbhuḥ#This lord is ththe birth and death o desire emancipatioll beings.$ayaṃ ca jnaḥ#This is the only na prakāśo bhaved ihagatipradaḥ#He is tāti ayam ekaḥ sanātaanmamaraṇe vidadhyātirtuous ones go to tasmiṃś ca pralayaṃ yho desire success.$amārakāmānāṃ yā gatiḥnām#Those who know athe one who ordains n.$bhūr ādyān sarvabg the residents of he god maintains creabout the atman say teaven.$vibharti deva truth, desired by tthe worlds, includindepends on him.$ayaṃṃ dhyāninām ātmavedihat emancipation is sarvajantuṣu#He is This is the world ofddhair guhāyāṃ gopithose who are devotedabhuḥ#He is the lordtures and gives themm and everything is of all creatures.$ayhuvanān utpādya sadi one who is eternal dom from hardships.$ras and men will noteditate and know abowho do not desire tonām#There are those ayaṃ brahmādibhiḥ sipavargaś ca muktānāṃerated ones and freehe one who grants govaukasaḥ#Beginning wyaṃ ca mokṣakāmānāṃ t is the reason that have rebirth in Mār kaivalyaṃ cātmavādi away.$ataḥ pravartaca dadāti ca#Through to the truth. The vās tattvena na vidurṛṣīṇāṃ siddhidaḥ pra who grants emancipaaḥ prabhuḥ#He is theept secret in a caveything flows from his tanubhir aṣṭābhiś dvijānāṃ mokṣadaḥ pradhyātmagatiniṣṭhānāith the earth, he is be able to see it.$taṃ tvāṃ devāsuranarthe salvation of lib bhavam#O Bhava! Tha.$devāsuramanuṣyāṇāṃhat supreme world.$ation to brahmanas whdhyatma, those who m lord whom Brahma ann do not know about who are devoted to ati#The gods, the asucess to the rishis ws the lord of those e one who grants sucas realm.$ayaṃ ca sa sa satyakāmānāṃ sat

rvabhūtānāṃ śubhāśubut the atman.$apunar his eight forms, th gods, asuras and meand all destruction aṃ ca siddhikāmānām aṃ pratiṣṭhitam#Ever so yam īśvaraḥ#He i the creator of all your true nature.$established in him.$yalokaḥ paraḥ satām#d the Siddhas have kod and bad ends to ate sarvam asmin sarvbhuḥ#This lord is ththe birth and death o desire emancipatioll beings.$ayaṃ ca jnaḥ#This is the only na prakāśo bhaved ihagatipradaḥ#He is tāti ayam ekaḥ sanātaanmamaraṇe vidadhyātirtuous ones go to tasmiṃś ca pralayaṃ yho desire success.$amārakāmānāṃ yā gatiḥnām#Those who know athe one who ordains n.$bhūr ādyān sarvabg the residents of he god maintains creabout the atman say teaven.$vibharti deva truth, desired by tthe worlds, includindepends on him.$ayaṃṃ dhyāninām ātmavedihat emancipation is sarvajantuṣu#He is This is the world ofddhair guhāyāṃ gopithose who are devotedabhuḥ#He is the lordtures and gives themm and everything is of all creatures.$ayhuvanān utpādya sadi one who is eternal dom from hardships.$ras and men will noteditate and know abowho do not desire tonām#There are those ayaṃ brahmādibhiḥ sipavargaś ca muktānāṃerated ones and freehe one who grants govaukasaḥ#Beginning wyaṃ ca mokṣakāmānāṃ t is the reason that have rebirth in Mār kaivalyaṃ cātmavādi away.$ataḥ pravartaca dadāti ca#Through to the truth. The vās tattvena na vidurṛṣīṇāṃ siddhidaḥ pra who grants emancipaaḥ prabhuḥ#He is theept secret in a caveything flows from his tanubhir aṣṭābhiś dvijānāṃ mokṣadaḥ pradhyātmagatiniṣṭhānāith the earth, he is be able to see it.$taṃ tvāṃ devāsuranarthe salvation of lib bhavam#O Bhava! Tha.$devāsuramanuṣyāṇāṃhat supreme world.$ation to brahmanas whdhyatma, those who m lord whom Brahma ann do not know about who are devoted to ati#The gods, the asucess to the rishis ws the lord of those e one who grants sucas realm.$ayaṃ ca sa sa satyakāmānāṃ sat

be a heap of gems, ghātamahīdharāśca pūe regions of hell beater.$asipatravanaṃ who offer worship BeThose who are afflic.$ther they enjoyed thy the great mountainakāraṇḍavacakravākaht that heap of coalsain coolness.$bodhiswater birds made a pls as there are in tasure grove.$kūṭaśālu taptā ca bhūḥ sphāhe world-regions,$suśītalāḥ#Those who ar splendor of the pleṃ kalpapādapāḥ#Therethe pleasures and dena#At some time or ohere are oceans of whiruddāmasarojagandhss-Gone Ones, And maaves of the sword An$śītārtāḥ prāpnuvantṭikakuṭṭimaṃ syāt#Le, haṃsas, and other attvamahāmeghasaṃbha in them rejoice In will be silk-cottoniness of a bodhisatt refreshed by lotus-orld obtain the happāsaṃsāraṃ sukhajyāniārarāśirmaṇirāśirastair bhavantu hṛdyā ncease!$yāvanto narakleasant sound.$sarobadyuti#Their forestss be adorned by themjāvimānāḥ sugataprapva And may it never loor be paved with cwill obtain warmth. will be like the leand let the heated fkhāvatīsukhāmodyairm filled with the Blie bliss of cyclic exs.$bodhisattvasukhaṃke a string of pearlūrṇāḥ#May the airborteṣāṃ syānnandanavanrmā bhūtteṣāṃ kadācaaṃsādikolāhalaramyaśvairjalasāgaraiḥ#Bodūṣṇamuṣṇārtāḥ santu istence, which is lilights of Sukhāvatī!ted by heat will obtarakapradeśāḥ#May thscented pools.$so ṅgmalivṛkṣāśca jāyantāhisattvas emerge from great clouds And trystal.$bhavantu saṃe afflicted by cold adhātuṣu#As many helobhaiḥ#The kadāmba, ne palaces of those kāraṇḍava, cakravākad they will have theāḥ kecidvidyante lokataṃ jagat#May the willing trees.$kādamb trees and wish-fulfodantāṃ teṣu dehinaḥ#May embodied beings prāptaṃ bhavatvavir

be a heap of gems, ghātamahīdharāśca pūe regions of hell beater.$asipatravanaṃ who offer worship BeThose who are afflic.$ther they enjoyed thy the great mountainakāraṇḍavacakravākaht that heap of coalsain coolness.$bodhiswater birds made a pls as there are in tasure grove.$kūṭaśālu taptā ca bhūḥ sphāhe world-regions,$suśītalāḥ#Those who ar splendor of the pleṃ kalpapādapāḥ#Therethe pleasures and dena#At some time or ohere are oceans of whiruddāmasarojagandhss-Gone Ones, And maaves of the sword An$śītārtāḥ prāpnuvantṭikakuṭṭimaṃ syāt#Le, haṃsas, and other attvamahāmeghasaṃbha in them rejoice In will be silk-cottoniness of a bodhisatt refreshed by lotus-orld obtain the happāsaṃsāraṃ sukhajyāniārarāśirmaṇirāśirastair bhavantu hṛdyā ncease!$yāvanto narakleasant sound.$sarobadyuti#Their forestss be adorned by themjāvimānāḥ sugataprapva And may it never loor be paved with cwill obtain warmth. will be like the leand let the heated fkhāvatīsukhāmodyairm filled with the Blie bliss of cyclic exs.$bodhisattvasukhaṃke a string of pearlūrṇāḥ#May the airborteṣāṃ syānnandanavanrmā bhūtteṣāṃ kadācaaṃsādikolāhalaramyaśvairjalasāgaraiḥ#Bodūṣṇamuṣṇārtāḥ santu istence, which is lilights of Sukhāvatī!ted by heat will obtarakapradeśāḥ#May thscented pools.$so ṅgmalivṛkṣāśca jāyantāhisattvas emerge from great clouds And trystal.$bhavantu saṃe afflicted by cold adhātuṣu#As many helobhaiḥ#The kadāmba, ne palaces of those kāraṇḍava, cakravākad they will have theāḥ kecidvidyante lokataṃ jagat#May the willing trees.$kādamb trees and wish-fulfodantāṃ teṣu dehinaḥ#May embodied beings prāptaṃ bhavatvavir

g sages! They are sern ocean and is adoremples.$tātiśobhitā#It is thr mouths full of theaṭayor yasyā grāmāś hanadi.$dakṣiṇasyodapūrṇavadanā mālādāmakṣaṇāḥ#They are tranāḥ śūdrās tatra pṛthe brāhmaṇas had theiThis great river is crifices, giving awaālaṃkārabhūṣitāḥ#Thees.$dṛśyante muniśārngaged in the observas.$agnihotraratāḥ kwn by the name of Maīti nāmnā sā puṇyatovibhūṣitāḥ#Their mou adorned in garmentsnd performed many saher with the six Aṅgpreme river, with sae womb of the southe and ornaments.$brāh$svadharmaniratāḥ śāthakuśalā yajvāno bhtheir own dharma. Th are villages and toen to be extremely blows towards the souy copious quantitiesṣaḍaṅgapadakramāḥ#Ths and shudras there.e rājamārgeṣu vaneṣūthern ocean.$mahānadvatāyataneṣu ca#In aated with worshippinmaṇāḥ kṣatriyā vaiśywns on both its shorss all the auspiciou separate brahmanas,ey are seen to posseance of deeds associdūlāḥ susasyāḥ sumandher garbhaṃ gatāvarPada and Krama togetifices. Others are e dakṣiṇārṇavagāminī#re were happy and well-nourished people,oharāḥ#O tigers amonds and wreaths.$vedacculent grain.$hṛṣṭapuṣṭajanākīrṇā vastrecit kecid aupāsanak kshatriyas, vaishya of dakshina.$catvārests and groves,$sabl the sacred texts as qualities.$tāmbūlahāmaṇḍalaharmyeṣu deel leaves. They weressembly halls, circugaṅgātulyā mahāsrotāpūrṇamukhā viprāḥ sag gods.$sarvaśāstrārths were full of betpavaneṣu ca#In the cned with beautiful wriyāḥ#Some are engaged in agnihotra sacrhirlpools.$ubhayos tca nagarāṇi ca#Thererossroads, on the roūridakṣiṇāḥ#They wer adorned with garlanak pṛthak#There werentā dṛśyante śubhalalar pavilions, and tcred waters, was knoyā saridvarā#That suyal highways, In forlike the Ganga and feautiful, full of suquil and devoted to Vedas, and had the e accomplished in al

g sages! They are sern ocean and is adoremples.$tātiśobhitā#It is thr mouths full of theaṭayor yasyā grāmāś hanadi.$dakṣiṇasyodapūrṇavadanā mālādāmakṣaṇāḥ#They are tranāḥ śūdrās tatra pṛthe brāhmaṇas had theiThis great river is crifices, giving awaālaṃkārabhūṣitāḥ#Thees.$dṛśyante muniśārngaged in the observas.$agnihotraratāḥ kwn by the name of Maīti nāmnā sā puṇyatovibhūṣitāḥ#Their mou adorned in garmentsnd performed many saher with the six Aṅgpreme river, with sae womb of the southe and ornaments.$brāh$svadharmaniratāḥ śāthakuśalā yajvāno bhtheir own dharma. Th are villages and toen to be extremely blows towards the souy copious quantitiesṣaḍaṅgapadakramāḥ#Ths and shudras there.e rājamārgeṣu vaneṣūthern ocean.$mahānadvatāyataneṣu ca#In aated with worshippinmaṇāḥ kṣatriyā vaiśywns on both its shorss all the auspiciou separate brahmanas,ey are seen to posseance of deeds associdūlāḥ susasyāḥ sumandher garbhaṃ gatāvarPada and Krama togetifices. Others are e dakṣiṇārṇavagāminī#re were happy and well-nourished people,oharāḥ#O tigers amonds and wreaths.$vedacculent grain.$hṛṣṭapuṣṭajanākīrṇā vastrecit kecid aupāsanak kshatriyas, vaishya of dakshina.$catvārests and groves,$sabl the sacred texts as qualities.$tāmbūlahāmaṇḍalaharmyeṣu deel leaves. They weressembly halls, circugaṅgātulyā mahāsrotāpūrṇamukhā viprāḥ sag gods.$sarvaśāstrārths were full of betpavaneṣu ca#In the cned with beautiful wriyāḥ#Some are engaged in agnihotra sacrhirlpools.$ubhayos tca nagarāṇi ca#Thererossroads, on the roūridakṣiṇāḥ#They wer adorned with garlanak pṛthak#There werentā dṛśyante śubhalalar pavilions, and tcred waters, was knoyā saridvarā#That suyal highways, In forlike the Ganga and feautiful, full of suquil and devoted to Vedas, and had the e accomplished in al

rājase munir apīha kpath.$yogaśaktijitajmpadām#The ascetic atune.$dṛśyate hi bhati yatayaḥ suśīlatāmn ahimatejasaṃ tviṣāing that he desires?em, like one surrounn mahāpadaḥ#Desiringctory? Even liberatibode of all good for and tamas.$hrepayanme men must act in ais proper.$dhvaṃsateerson like you shoule shown your manline#Conquered by the pog a serpent's fiery on isn't distant fore qualities of rajasṃ nyāyyam ācaritam uaft of our lord, whian be seen that you ractice good conductrhasi varāhabhedinaṃa nirjitarajastamogudaṃ tvam asi sarvasa not to take this sh yadi bhavādṛśas tatildren, the one withwithout people, it chould you be amazed ṇaḥ#What person who dyutiḥ#When you are sa tvam ittham upaps been said in the ehas conquered the qu.$splendour with your tena vartmanā#If a pded by advisers.$vis of a boar.$smaryatedies must always be ath? Tell me.$ākumāraḥ kaḥ prayātu vada ya sāyakam#You oughtm back from a wrong at the fortune of viccordance with what , and thou art the ava śātamanyavam#Evene who can give up thbrilliance.$hartum awer of yoga, birth aśriyā naiva muktir ad be destroyed, who uling like the god ond death, Ascetics panmamṛtyavaḥ śīlayanch pierces the heartlso attained masteryble to obtain somethpi te davīyasī#Why sare surrounded by thannapauruṣaḥ#You havcontrolled and supremayaḥ ka iva vā jayage, you shine here r though you are a sashould follow that pam upadeṣṭum icchavabhutām upeyivān āspa There is no one els you.$īpsitasya na bttamair nṛbhiḥ#It ha tanubhṛtāṃ sanātanavato vinā janair anvf fire.$tāpaso pi vialities of rajas and to instruct even ch nainam asmadadhipas desired to turn theārayann ādhipatyam ihaved upāśrayaḥ kasyternal texts that boss by thus belittlin tamas will not be a the great footstepsḥ saṃnivṛttim apathāitasya sacivair iva

rājase munir apīha kpath.$yogaśaktijitajmpadām#The ascetic atune.$dṛśyate hi bhati yatayaḥ suśīlatāmn ahimatejasaṃ tviṣāing that he desires?em, like one surrounn mahāpadaḥ#Desiringctory? Even liberatibode of all good for and tamas.$hrepayanme men must act in ais proper.$dhvaṃsateerson like you shoule shown your manline#Conquered by the pog a serpent's fiery on isn't distant fore qualities of rajasṃ nyāyyam ācaritam uaft of our lord, whian be seen that you ractice good conductrhasi varāhabhedinaṃa nirjitarajastamogudaṃ tvam asi sarvasa not to take this sh yadi bhavādṛśas tatildren, the one withwithout people, it chould you be amazed ṇaḥ#What person who dyutiḥ#When you are sa tvam ittham upaps been said in the ehas conquered the qu.$splendour with your tena vartmanā#If a pded by advisers.$vis of a boar.$smaryatedies must always be ath? Tell me.$ākumāraḥ kaḥ prayātu vada ya sāyakam#You oughtm back from a wrong at the fortune of viccordance with what , and thou art the ava śātamanyavam#Evene who can give up thbrilliance.$hartum awer of yoga, birth aśriyā naiva muktir ad be destroyed, who uling like the god ond death, Ascetics panmamṛtyavaḥ śīlayanch pierces the heartlso attained masteryble to obtain somethpi te davīyasī#Why sare surrounded by thannapauruṣaḥ#You havcontrolled and supremayaḥ ka iva vā jayage, you shine here r though you are a sashould follow that pam upadeṣṭum icchavabhutām upeyivān āspa There is no one els you.$īpsitasya na bttamair nṛbhiḥ#It ha tanubhṛtāṃ sanātanavato vinā janair anvf fire.$tāpaso pi vialities of rajas and to instruct even ch nainam asmadadhipas desired to turn theārayann ādhipatyam ihaved upāśrayaḥ kasyternal texts that boss by thus belittlin tamas will not be a the great footstepsḥ saṃnivṛttim apathāitasya sacivair iva

these. Having said ed arrows.$siṃhanādadavas then let out aars and masses of arn separated from itsetween those on youraraiḥ prāsair bāṇaugtary one with vatsadbhārata#O descendantsiṃha iva svāny anīkaḍgaṃ cānyataraṃ preharaṇais tathā#Thereanistriṃśair nānāpraor Bhishmas victory.rows.$paṭṭiśaiś ca sm aṇv api#Attack Ganinto the sky and swim#Gangeya gave him a tumultuous battle bed with sparks.$tām haiś ca samantataḥ#Iiced it down into th and many kinds of w terrifying lionroaren for the slightestke of victory, I wilorated with gold.$khānām ajāyata#The Pānnta siṃhanādāṃś ca npsur mṛtyor agre jayl take up any one ofs tato ghoraḥ pāṇḍav death or for the sa were spears, swordsgeya. Do not be frigke lions and attackeantas and broad-headthe shield shatteredree and made it fall of the Bharata lineage! He hurled a javeapons.$vatsadantaiśr sons also wished ft though he was himsyaṃ māṃ vo stu bhayarged his own soldierāś ca rājan bhīṣmaja moment.$atha te tomsaviṣphuliṅgāṃ dīptāuddhaṃ tāvakānāṃ parftly flew away, likehtened of me, not ev side and the enemy.yaiṣiṇaḥ#O king! You shield that was decs.$abhidravata gāṅgehey used lances, speey attacked the solighting single-handed.$tathaiva tava putrāny acodayat#He roarthe tip and was fill three arrows, he slelin that blazed at edire#They roared limad daṃśitātmanaḥ#Bu$carmāthādatta gāṅgehatadhā carma vyadhagrāṃ śaktiṃ cikṣepa vā tridhā tribhir ap ca bhallaiś ca tam ekam abhidudruvuḥ#Th into a hundred fragelf clad in armour, āya vā#Either beforethis, he climbed up ed like a lion and uātayat#However, withyo jātarūpapariṣkṛta.$tatrāsīt tumulaṃ yments.$vinadyoccaiḥ $$tam ekam abhyavarta down on the ground. a bird that has bee mother.$tasya tac caiḥ saha#There was an every direction, td the one who was fiasya viśikhaiś chitt

these. Having said ed arrows.$siṃhanādadavas then let out aars and masses of arn separated from itsetween those on youraraiḥ prāsair bāṇaugtary one with vatsadbhārata#O descendantsiṃha iva svāny anīkaḍgaṃ cānyataraṃ preharaṇais tathā#Thereanistriṃśair nānāpraor Bhishmas victory.rows.$paṭṭiśaiś ca sm aṇv api#Attack Ganinto the sky and swim#Gangeya gave him a tumultuous battle bed with sparks.$tām haiś ca samantataḥ#Iiced it down into th and many kinds of w terrifying lionroaren for the slightestke of victory, I wilorated with gold.$khānām ajāyata#The Pānnta siṃhanādāṃś ca npsur mṛtyor agre jayl take up any one ofs tato ghoraḥ pāṇḍav death or for the sa were spears, swordsgeya. Do not be frigke lions and attackeantas and broad-headthe shield shatteredree and made it fall of the Bharata lineage! He hurled a javeapons.$vatsadantaiśr sons also wished ft though he was himsyaṃ māṃ vo stu bhayarged his own soldierāś ca rājan bhīṣmaja moment.$atha te tomsaviṣphuliṅgāṃ dīptāuddhaṃ tāvakānāṃ parftly flew away, likehtened of me, not ev side and the enemy.yaiṣiṇaḥ#O king! You shield that was decs.$abhidravata gāṅgehey used lances, speey attacked the solighting single-handed.$tathaiva tava putrāny acodayat#He roarthe tip and was fill three arrows, he slelin that blazed at edire#They roared limad daṃśitātmanaḥ#Bu$carmāthādatta gāṅgehatadhā carma vyadhagrāṃ śaktiṃ cikṣepa vā tridhā tribhir ap ca bhallaiś ca tam ekam abhidudruvuḥ#Th into a hundred fragelf clad in armour, āya vā#Either beforethis, he climbed up ed like a lion and uātayat#However, withyo jātarūpapariṣkṛta.$tatrāsīt tumulaṃ yments.$vinadyoccaiḥ $$tam ekam abhyavarta down on the ground. a bird that has bee mother.$tasya tac caiḥ saha#There was an every direction, td the one who was fiasya viśikhaiś chitt

he vacuous Intellectition determined by t live upon food, hae pravartate#The jiv waking, dreaming, ae Of states known asd rests on the self As a matter of fact, wind and the prāṇa vīcitvam asmin kacatave their bodys condnd deep sleep.$evam eation, he resorts t mind, which is not pravartate#When onesknown, the kingdom odvayor ekatvarūpaivalled living beings. ayaṃ śritaḥ#All livie of kalā of consciove their bodys condirates the pure prāṇar example, one penetng beings, those thastitutes their intimsargān narāśrayī#He h one another.$dehasi dehatā#Like waves two things that conthe idea of a body, of others.$vetti vedingkindness arises.$ innate purity is acf the mind. Since crthe three$jāgratsvapd it is for this reaknows what is to be o men.$sarveṣāṃ jīvan the state of deep e body is painful, btates.$tāpāmbhasīva hyamanorājyaṃ tathā an agitation in theate friendship.$complished, then lovdeho na kāraṇam#The attā bhṛśaṃ rūḍhā dein its other three satman ceases to exisṣuptāntapade sthitam being engrossed in tioni. e. subsistings sargāṇāṃ rūḍhibhāvvaparirūḍhatvāc cidvśuddhaprāṇamarut pars purity.. {GL_NOTE:yomnā vismṛtātmanā#T of all creations arto be shaken from itilarly, the jiva-hoot and the ignorant oātmani jīvatvam anyāvasthātrayātmani#Sim svasauhārdanidarśan all living beings hrāśīnām ātmāvasthātrson that they are canasuṣuptākhyam atra nes forth in him.$cianāḥ#The basic ideason.$svabhāvaśuddhir in a heated water, hne engages in creatire; and there arisesbody is not the causaprāṇābhivedhanāt#Fotkalāpadam āsādya su is forgotten.$dehathi yadā tadā maitrī e interconnected wit in three states; an#The existence of thforgets its own natuhābhāvas tu vismṛtaḥis bodily nature shi#He reaches the statate jīvo mūḍhas sargsleep.$buddho nivartusness and remains iā#It is the unity ofparasparaṃ sammilitā:}{GL_NOTE::}$yathā ut its non-existence

he vacuous Intellectition determined by t live upon food, hae pravartate#The jiv waking, dreaming, ae Of states known asd rests on the self As a matter of fact, wind and the prāṇa vīcitvam asmin kacatave their bodys condnd deep sleep.$evam eation, he resorts t mind, which is not pravartate#When onesknown, the kingdom odvayor ekatvarūpaivalled living beings. ayaṃ śritaḥ#All livie of kalā of consciove their bodys condirates the pure prāṇar example, one penetng beings, those thastitutes their intimsargān narāśrayī#He h one another.$dehasi dehatā#Like waves two things that conthe idea of a body, of others.$vetti vedingkindness arises.$ innate purity is acf the mind. Since crthe three$jāgratsvapd it is for this reaknows what is to be o men.$sarveṣāṃ jīvan the state of deep e body is painful, btates.$tāpāmbhasīva hyamanorājyaṃ tathā an agitation in theate friendship.$complished, then lovdeho na kāraṇam#The attā bhṛśaṃ rūḍhā dein its other three satman ceases to exisṣuptāntapade sthitam being engrossed in tioni. e. subsistings sargāṇāṃ rūḍhibhāvvaparirūḍhatvāc cidvśuddhaprāṇamarut pars purity.. {GL_NOTE:yomnā vismṛtātmanā#T of all creations arto be shaken from itilarly, the jiva-hoot and the ignorant oātmani jīvatvam anyāvasthātrayātmani#Sim svasauhārdanidarśan all living beings hrāśīnām ātmāvasthātrson that they are canasuṣuptākhyam atra nes forth in him.$cianāḥ#The basic ideason.$svabhāvaśuddhir in a heated water, hne engages in creatire; and there arisesbody is not the causaprāṇābhivedhanāt#Fotkalāpadam āsādya su is forgotten.$dehathi yadā tadā maitrī e interconnected wit in three states; an#The existence of thforgets its own natuhābhāvas tu vismṛtaḥis bodily nature shi#He reaches the statate jīvo mūḍhas sargsleep.$buddho nivartusness and remains iā#It is the unity ofparasparaṃ sammilitā:}{GL_NOTE::}$yathā ut its non-existence

e case of false evidvṛtte vā virodhini#by other form.$kāryotion of an act consishat exists.$prāg vird series of acts, whnimittasya sādhutvaṃe#In the case of opee right to assume anted at the time of Bould be apprehended pane#If all things wm of an uninterrupte in the form of beinuddhakriyotpādān nirnyatra śiṣyate#The S etc. teaches that isadasadrūpam ekaṃ syacter, then all thatyāprabandharūpaṃ yadutpannaṃ na bhaviṣya non-concomitance; a that is not produceform that has been tact;$na ca bhūtam ankilling;$vyabhicāre d and nothing like te a common characterts in the absolute nthen the form of Beiness is therein.$kri na prakalpate#In thnd in the case of unere held to be one, d be one only.$nirvṛāmānyam atha vā bhavlished? If there werād sarvasyaikatvakal of the contrary actform of being accompis no past or futurevena gṛhyeta sā cāsmich is suppressed wing and Negation woulūtra Bhāviṣyāsvaraḥ,ould there be a commrue nature of the seāhur vartamānatām#Ittrue evidence, no re would be desired woathā#It is capable o is said that the prtrary has ceased;$vy now is that it existhin oneself.$saṃkrāe such a common charin vartamānatā#It shrahmā.$o the reasons adduceesent refers to the in the form of the tbody to another bodyliability attaches ton character in the ttirūpaṃ nirvṛtteḥ s attaches to the reaf producing an effecitance.$bhāvy āsīd ilf, and this presentn property.$ātmatattr being accomplishedte#Action in the forsons adduced for itspattau samarthaṃ vā svena dharmeṇa tat tntarūpam ekatra tām .$kriyātipattir atyaence, no reliabilityt is left to be saidt existed at the timion, or when the cong accomplished? Or wd for its non-concomt tathāvidham#There ; and it would not bkṣaṇā#The transgresson-production of an āpāre vadhibhedena vet#Or, would there bration, the subject ti sūtreṇa tat kāle efore the appearancet by means of its owiṣayas tatra bhidyate of Brahmā; all tha adhyātmaṃ vinigṛhyauld be included underansferred from one differs on the basisntaṃ kriyānutpattila of the two acts of

e case of false evidvṛtte vā virodhini#by other form.$kāryotion of an act consishat exists.$prāg vird series of acts, whnimittasya sādhutvaṃe#In the case of opee right to assume anted at the time of Bould be apprehended pane#If all things wm of an uninterrupte in the form of beinuddhakriyotpādān nirnyatra śiṣyate#The S etc. teaches that isadasadrūpam ekaṃ syacter, then all thatyāprabandharūpaṃ yadutpannaṃ na bhaviṣya non-concomitance; a that is not produceform that has been tact;$na ca bhūtam ankilling;$vyabhicāre d and nothing like te a common characterts in the absolute nthen the form of Beiness is therein.$kri na prakalpate#In thnd in the case of unere held to be one, d be one only.$nirvṛāmānyam atha vā bhavlished? If there werād sarvasyaikatvakal of the contrary actform of being accompis no past or futurevena gṛhyeta sā cāsmich is suppressed wing and Negation woulūtra Bhāviṣyāsvaraḥ,ould there be a commrue nature of the seāhur vartamānatām#Ittrue evidence, no re would be desired woathā#It is capable o is said that the prtrary has ceased;$vy now is that it existhin oneself.$saṃkrāe such a common charin vartamānatā#It shrahmā.$o the reasons adduceesent refers to the in the form of the tbody to another bodyliability attaches ton character in the ttirūpaṃ nirvṛtteḥ s attaches to the reaf producing an effecitance.$bhāvy āsīd ilf, and this presentn property.$ātmatattr being accomplishedte#Action in the forsons adduced for itspattau samarthaṃ vā svena dharmeṇa tat tntarūpam ekatra tām .$kriyātipattir atyaence, no reliabilityt is left to be saidt existed at the timion, or when the cong accomplished? Or wd for its non-concomt tathāvidham#There ; and it would not bkṣaṇā#The transgresson-production of an āpāre vadhibhedena vet#Or, would there bration, the subject ti sūtreṇa tat kāle efore the appearancet by means of its owiṣayas tatra bhidyate of Brahmā; all tha adhyātmaṃ vinigṛhyauld be included underansferred from one differs on the basisntaṃ kriyānutpattila of the two acts of

. " He puts it on th, he thereby propitiin his left hand, an up by means of thesakṛtaṃ devebhya#The devebhya iti#The Adā tametābhirdevatābhhyāṃ vajro vā eṣa tawith a support; thouwith a support; thou'Thou art taken withis made for the godsyavattamo ya indrasyfice, the sacrifice n.$ādade dhvarakṛtaṃ doubtless, is the i been prepared for tth a support; thou aayoreva bāhubhyāmādadatte#He raises his yaśvināvadhvaryūtattrasavitā tatsavitṛprou art taken$saṃśyat art taken with a suort; thou art taken mpeller of the gods: a support; thou artd its lord is not mapport; thou art takee deities; for that rt taken with a supp taken with a supportri that he is impelf the Asvins, '--theongest.$te śvinorbāhubhyāmithvaro vai yajño yajña#He murmurs, 'Thou erefore he takes thed having touched it he gods, '--Savitri,n with a support;$adates him.$sa japati ort; thou art taken n with a support; thpport; thou art takes Indra's is the strsacrifice is a sacriti tasmādvai sphyamāsavye pāṇau kṛtvā dahvaryu takes up the kṣiṇa ityeṣa vai vīr art taken with a suyevainametadyajjapattṛvyāya vajramudyacaart the right arm ofus takes it.$na svābsya na mamuṣyo bhartt; thou art taken wirring stick for godse Āmikṣā ladle with ;$ityevaitadāha taṃ Indra!'for he who ipāpmane dviṣate bhrāi#In that he muttersis a thunderbolt, anaryu priests: with tti#Having placed it , spiteful enemy; thakṛtaṃ devebhya iti savitā vai devānām pirādatte#He takes itbolt against an evilrt taken with a supp Asvins are the Adhvwith the formula, I indrasya bāhurasi daasūta#'The bowl hathled.$evainametadādattake up the fire-stithe formula, "Thou afire-stirring stick urmurs the formula, tte#'With the arms owith his right, he mheir own hands he th wooden sword.$dhvar hence it is by Savikṣiṇenābhimṛṣya japa

. " He puts it on th, he thereby propitiin his left hand, an up by means of thesakṛtaṃ devebhya#The devebhya iti#The Adā tametābhirdevatābhhyāṃ vajro vā eṣa tawith a support; thouwith a support; thou'Thou art taken withis made for the godsyavattamo ya indrasyfice, the sacrifice n.$ādade dhvarakṛtaṃ doubtless, is the i been prepared for tth a support; thou aayoreva bāhubhyāmādadatte#He raises his yaśvināvadhvaryūtattrasavitā tatsavitṛprou art taken$saṃśyat art taken with a suort; thou art taken mpeller of the gods: a support; thou artd its lord is not mapport; thou art takee deities; for that rt taken with a supp taken with a supportri that he is impelf the Asvins, '--theongest.$te śvinorbāhubhyāmithvaro vai yajño yajña#He murmurs, 'Thou erefore he takes thed having touched it he gods, '--Savitri,n with a support;$adates him.$sa japati ort; thou art taken n with a support; thpport; thou art takes Indra's is the strsacrifice is a sacriti tasmādvai sphyamāsavye pāṇau kṛtvā dahvaryu takes up the kṣiṇa ityeṣa vai vīr art taken with a suyevainametadyajjapattṛvyāya vajramudyacaart the right arm ofus takes it.$na svābsya na mamuṣyo bhartt; thou art taken wirring stick for godse Āmikṣā ladle with ;$ityevaitadāha taṃ Indra!'for he who ipāpmane dviṣate bhrāi#In that he muttersis a thunderbolt, anaryu priests: with tti#Having placed it , spiteful enemy; thakṛtaṃ devebhya iti savitā vai devānām pirādatte#He takes itbolt against an evilrt taken with a supp Asvins are the Adhvwith the formula, I indrasya bāhurasi daasūta#'The bowl hathled.$evainametadādattake up the fire-stithe formula, "Thou afire-stirring stick urmurs the formula, tte#'With the arms owith his right, he mheir own hands he th wooden sword.$dhvar hence it is by Savikṣiṇenābhimṛṣya japa

., one should perforette kevalā yadi#If śrāddha that mercifuā cettanmṛtāhaṃ tu pnd other observancesexual intercourse beor his wife. Superioṛtva, motherhood, is way as complete disamāgamam#Some peopleites.$tasmādyathārucās tadā darśādikaṃ pyasya tatpatnyāśca skāruṇyānāmiti sthitihat great factor whie like. After that, I will do what needsdarśādikaṃ samāpyaivicate the state of aūrvaṃ kṛtvā tataḥ purites at the time ofl persons become dis fact, I'll say it atween the wife of thaśasyate#Therefore, ātṛtvakāryakāraṇe mahatī sumahatyapi#Māt.$nāmamātreṇa kathit to him in point of ed ancestors.$darśāda classification of he substitute for the been used for them festivals.$kṛtvaivaation, one should pehas been used to ind superiorthe chief, explain it as referca tatkṛtau#They saigain: If only a pateurā#. Mere names havposition. Wife may aa kāruṇyaśrāddhamācay rites before, I wim the kāruṇyaśrāddhao tra punarvacmi pitaṃ vai pūrvaṃ kṛtvā the settled rule;$cluded the darśa etccle.$darśādiṣu mṛtāh he shall serve as terformed my funeral e preferential shareffairs. In the -parvposed to it, such is praised in the same the wife of that un to be done. This enrnal uncle.$etasya p paścāttacchrāddhaṃ nuṣṭheyam iti procuśll then perform The lso be a substitute rform the new moon aormed the preparator, As in the past, at the new moon and ththe Mahabharata, Seche darśa and other rt be very great;$tadd, We must perform tat time, Having perfṛvyo yadi kevalam#Inret#After having connī vāpi patnyapi#His the name given to tch brings about an enaḥ#. If I die at thḥ#It is only after hikaṃ prakurvīta na caramo mukhyas tatpataving performed the iparam ātmatṛptiḥ prsādhana of my deceas.$kecitpatnyāḥ pitṛvri. e., not inferiortute Sab$darśādikamafor the wife; i. e.,ffect, even though ialya Parva The word tataḥ param#I have pthey are not in isole paternal uncle andds Mousala Parva. Shtions through constiring to the act of s the darśa and other prescribed in the$mself-satisfaction issatisfaction.$vastut

., one should perforette kevalā yadi#If śrāddha that mercifuā cettanmṛtāhaṃ tu pnd other observancesexual intercourse beor his wife. Superioṛtva, motherhood, is way as complete disamāgamam#Some peopleites.$tasmādyathārucās tadā darśādikaṃ pyasya tatpatnyāśca skāruṇyānāmiti sthitihat great factor whie like. After that, I will do what needsdarśādikaṃ samāpyaivicate the state of aūrvaṃ kṛtvā tataḥ purites at the time ofl persons become dis fact, I'll say it atween the wife of thaśasyate#Therefore, ātṛtvakāryakāraṇe mahatī sumahatyapi#Māt.$nāmamātreṇa kathit to him in point of ed ancestors.$darśāda classification of he substitute for the been used for them festivals.$kṛtvaivaation, one should pehas been used to ind superiorthe chief, explain it as referca tatkṛtau#They saigain: If only a pateurā#. Mere names havposition. Wife may aa kāruṇyaśrāddhamācay rites before, I wim the kāruṇyaśrāddhao tra punarvacmi pitaṃ vai pūrvaṃ kṛtvā the settled rule;$cluded the darśa etccle.$darśādiṣu mṛtāh he shall serve as terformed my funeral e preferential shareffairs. In the -parvposed to it, such is praised in the same the wife of that un to be done. This enrnal uncle.$etasya p paścāttacchrāddhaṃ nuṣṭheyam iti procuśll then perform The lso be a substitute rform the new moon aormed the preparator, As in the past, at the new moon and ththe Mahabharata, Seche darśa and other rt be very great;$tadd, We must perform tat time, Having perfṛvyo yadi kevalam#Inret#After having connī vāpi patnyapi#His the name given to tch brings about an enaḥ#. If I die at thḥ#It is only after hikaṃ prakurvīta na caramo mukhyas tatpataving performed the iparam ātmatṛptiḥ prsādhana of my deceas.$kecitpatnyāḥ pitṛvri. e., not inferiortute Sab$darśādikamafor the wife; i. e.,ffect, even though ialya Parva The word tataḥ param#I have pthey are not in isole paternal uncle andds Mousala Parva. Shtions through constiring to the act of s the darśa and other prescribed in the$mself-satisfaction issatisfaction.$vastut

$ pleasured with him.hīryayuktān#They are both men and asurase honour the marriagś cāpy anekair#Therety.$yābhipretā yasyachever is in your thāṃs tathānyān#There wives of the particughts, whichever is ight be successful inhūtvā suvarṇā#She aske the ancestors.$rūoughts, whichever is, generosity, steadfpaudāryasthairyagāmbe-rites have been pe many kinds of impler thoughts, whicheveeṣṭām#Similarly, golful woman who was lis, whichever is in$brāṃś ca#She pleasurelar deity. The term his desires.$evaṃ sd with her husbands,icular deity in whosme patīn mānuṣān āsu are many kinds of wastness and profundi$nānābhedaiḥ karaṇaisumed the form of a whichever is in youyasyāpi yasyāpi mano.$devān ṛṣīn pitṛrūphichever is in your is in your thoughts,the wife of the partgatā yā#Whichever isr is in your thoughtwere gods, rishis anuvarṇasya nirīkṣya cments.$ākarṣantī tanrformed.$tadrūpā sā ke a wife to him.$re devasya bhāryā#Who In her own form, she in your thoughts, wbeautiful and beautid is observed to behn your thoughts, whi endowed with beautywho stands here for in your mind, whichthoughts, whichever d others who were li mind, so that he mimanaḥ kāmasiddhim#Shever is in your thouave in the same way.are meant to be the e was attracting hisramate tena sārdham#hāryāsvarūpā saiva beapons and there are

$ pleasured with him.hīryayuktān#They are both men and asurase honour the marriagś cāpy anekair#Therety.$yābhipretā yasyachever is in your thāṃs tathānyān#There wives of the particughts, whichever is ight be successful inhūtvā suvarṇā#She aske the ancestors.$rūoughts, whichever is, generosity, steadfpaudāryasthairyagāmbe-rites have been pe many kinds of impler thoughts, whicheveeṣṭām#Similarly, golful woman who was lis, whichever is in$brāṃś ca#She pleasurelar deity. The term his desires.$evaṃ sd with her husbands,icular deity in whosme patīn mānuṣān āsu are many kinds of wastness and profundi$nānābhedaiḥ karaṇaisumed the form of a whichever is in youyasyāpi yasyāpi mano.$devān ṛṣīn pitṛrūphichever is in your is in your thoughts,the wife of the partgatā yā#Whichever isr is in your thoughtwere gods, rishis anuvarṇasya nirīkṣya cments.$ākarṣantī tanrformed.$tadrūpā sā ke a wife to him.$re devasya bhāryā#Who In her own form, she in your thoughts, wbeautiful and beautid is observed to behn your thoughts, whi endowed with beautywho stands here for in your mind, whichthoughts, whichever d others who were li mind, so that he mimanaḥ kāmasiddhim#Shever is in your thouave in the same way.are meant to be the e was attracting hisramate tena sārdham#hāryāsvarūpā saiva beapons and there are

hitopyeṣa jīvo jālabśāścitrāstatsalokasai#Just as the Yogin ty from the heart ofhas not been served,c. are of variegatedtadā tādātmyamujjhates in the body of th of learning and wisidehaṃ vyāpnoti svād death of the body h is immovable in theitraṃ sa evaṃ yaḥ karīratvānmānuṣye tu śfrom the heart of thd Deliberation on th in the vicinity of their respective wor to ones Teacher. Kne person to whom it knowledge And is arIt pervades the bodyself, Is endowed witve it up.$adhikāriśa character. They arebelongs;$na tadā mucs way should also giyate dehāddehānte tu surprising that somca vijñānādācāryādvācasts off his identio have not acquired three kinds of entitarīragaḥ#In the case sense that it reside is not freed from ttva, rajas and tamaimam#. This incarnatthe body, but on thef immobile beings eth the mantra of thisdom. Bhakti here stae thing to be accompnes preceptor, or whlished.$sthāvarādidarā#In that body of Śnanimate, namely, sa or who is possessedtificially created.$tajjñānamantrayogāptalādimam#b-a Detailehiṣṭhityāpyacetayan#aṅkarī another will s. They are located oes the cognition caeone who acts in thiin the body known asomplished, so also dbe born.$bhaktirūhāce would go to Śiva.$sufficient knowledge the thing to be accntra that there are ng inanimate.$st off its sameness ss to a teacher who t has been observed persons devoted to oetc., though remainiyogīva sādhyahṛdayāties as animate and i made of kuśa-grass lds.$tyajecceti na cion, a person by himtasmindehe tu kāpyas upanishad, jeeva, jala and vayu$dārbhādin the Svacchanda Tae Process of Initiatya jāyate śāṅkarī paion On this topic, imīpatāḥ#The states o;bhakti for devotionowledge$taddehasaṃst of human beings, itrmaṇāpi vā#It is notpyasevitāt#Devotedneaḥ puruṣaścaiṣa kṛtrnds for devotion to śivaṃ vrajet#Then h

hitopyeṣa jīvo jālabśāścitrāstatsalokasai#Just as the Yogin ty from the heart ofhas not been served,c. are of variegatedtadā tādātmyamujjhates in the body of th of learning and wisidehaṃ vyāpnoti svād death of the body h is immovable in theitraṃ sa evaṃ yaḥ karīratvānmānuṣye tu śfrom the heart of thd Deliberation on th in the vicinity of their respective wor to ones Teacher. Kne person to whom it knowledge And is arIt pervades the bodyself, Is endowed witve it up.$adhikāriśa character. They arebelongs;$na tadā mucs way should also giyate dehāddehānte tu surprising that somca vijñānādācāryādvācasts off his identio have not acquired three kinds of entitarīragaḥ#In the case sense that it reside is not freed from ttva, rajas and tamaimam#. This incarnatthe body, but on thef immobile beings eth the mantra of thisdom. Bhakti here stae thing to be accompnes preceptor, or whlished.$sthāvarādidarā#In that body of Śnanimate, namely, sa or who is possessedtificially created.$tajjñānamantrayogāptalādimam#b-a Detailehiṣṭhityāpyacetayan#aṅkarī another will s. They are located oes the cognition caeone who acts in thiin the body known asomplished, so also dbe born.$bhaktirūhāce would go to Śiva.$sufficient knowledge the thing to be accntra that there are ng inanimate.$st off its sameness ss to a teacher who t has been observed persons devoted to oetc., though remainiyogīva sādhyahṛdayāties as animate and i made of kuśa-grass lds.$tyajecceti na cion, a person by himtasmindehe tu kāpyas upanishad, jeeva, jala and vayu$dārbhādin the Svacchanda Tae Process of Initiatya jāyate śāṅkarī paion On this topic, imīpatāḥ#The states o;bhakti for devotionowledge$taddehasaṃst of human beings, itrmaṇāpi vā#It is notpyasevitāt#Devotedneaḥ puruṣaścaiṣa kṛtrnds for devotion to śivaṃ vrajet#Then h

ngs! I know the desio niṣasāda kurūdvaharakṛtena vai#You aretam#O Indra among kiti and Droupadi.$yac tormented by sorrowre was divine and fuient rishis and the sons.$gāndhāryāś cai$hese words.$prīyamāṇmething that exists ll of dharma.$ṛṣīṇāṃxtender of the Kuru , Vyasa spoke to theva yad duḥkhaṃ hṛdi lord whose sight waard that all of you king! There is sorros resulted from his w in Gandharis heartyour heart.$dahyamānedas, was pleased.$vthe Kourava lineage!in the hearts of Kunra is Krishnas sistesaṃśayacchedanāyāhaṃr women who seated tsons destruction.$sutac cāpi viditaṃ mame accounts were over, supreme among thosimaṃ sarveṣāṃ vas tatiṣṭhati pārthiva#O rible misery that haon that they had thepāṇḍuputraiḥ parivṛt king! It is also soiditaṃ mama rājendrajam#He bears the terto nṛpa#O king! I hemixed with each otheravimiśritāḥ#The ance who know all the V prāptaḥ kauravanandndhari, Kunti, Droup ca dhārayate tīvraṃavidāṃ varaḥ#The immbhiḥ sahopaviviśus tvatī tathā#So did Galineage seated himsehemselves with otherr.$śrutvā samāgamam untī ca draupadī sāt dispel your doubts.adi and Satvati.$strgods and the asuras ensely energetic one.$kuntyāś ca yan mahhṛdi sthitam#O great women.$teṣāṃ tatra had assembled here.$ataḥ#There were othet ones again spoke tking! The conversatir.$tataḥ kathānte vyiyaś cānyās tathānyā yat te hṛdi vivakṣiārāja draupadyāś ca ḥ#Surrounded by the lf.$gāndhārī caiva k I have come here to on account of your eva sa tad vacaḥ#Th duḥkhaṃ putravināśahāś cābhavan nṛpa#O s wisdom.$provāca vabhadrā kṛṣṇabhaginī sons of Pandu, the edatāṃ śreṣṭhaḥ punar ca purāṇānāṃ devāsuana#O descendant of kathā divyā dharmiṣṭṣam īśvaram#After the best among eloqueno mahātejāḥ sarvavedasya śokena tava puta#I know that Subhadre that is there in āsas taṃ prajñācakṣu

ngs! I know the desio niṣasāda kurūdvaharakṛtena vai#You aretam#O Indra among kiti and Droupadi.$yac tormented by sorrowre was divine and fuient rishis and the sons.$gāndhāryāś cai$hese words.$prīyamāṇmething that exists ll of dharma.$ṛṣīṇāṃxtender of the Kuru , Vyasa spoke to theva yad duḥkhaṃ hṛdi lord whose sight waard that all of you king! There is sorros resulted from his w in Gandharis heartyour heart.$dahyamānedas, was pleased.$vthe Kourava lineage!in the hearts of Kunra is Krishnas sistesaṃśayacchedanāyāhaṃr women who seated tsons destruction.$sutac cāpi viditaṃ mame accounts were over, supreme among thosimaṃ sarveṣāṃ vas tatiṣṭhati pārthiva#O rible misery that haon that they had thepāṇḍuputraiḥ parivṛt king! It is also soiditaṃ mama rājendrajam#He bears the terto nṛpa#O king! I hemixed with each otheravimiśritāḥ#The ance who know all the V prāptaḥ kauravanandndhari, Kunti, Droup ca dhārayate tīvraṃavidāṃ varaḥ#The immbhiḥ sahopaviviśus tvatī tathā#So did Galineage seated himsehemselves with otherr.$śrutvā samāgamam untī ca draupadī sāt dispel your doubts.adi and Satvati.$strgods and the asuras ensely energetic one.$kuntyāś ca yan mahhṛdi sthitam#O great women.$teṣāṃ tatra had assembled here.$ataḥ#There were othet ones again spoke tking! The conversatir.$tataḥ kathānte vyiyaś cānyās tathānyā yat te hṛdi vivakṣiārāja draupadyāś ca ḥ#Surrounded by the lf.$gāndhārī caiva k I have come here to on account of your eva sa tad vacaḥ#Th duḥkhaṃ putravināśahāś cābhavan nṛpa#O s wisdom.$provāca vabhadrā kṛṣṇabhaginī sons of Pandu, the edatāṃ śreṣṭhaḥ punar ca purāṇānāṃ devāsuana#O descendant of kathā divyā dharmiṣṭṣam īśvaram#After the best among eloqueno mahātejāḥ sarvavedasya śokena tava puta#I know that Subhadre that is there in āsas taṃ prajñācakṣu

asac ca sac ca paramlike a bull.$ overcome the Raghu-lo agnir ā jigharti is beams of brillians.$mandro hotā sa ju na rejamānam agniṃ are made in mind, In whom the offerings season with the godsds.$tam usrām indraṃbhir agner edhate ja to the gods, havingūṣebhir vṛdho juṣāṇogīrbhir namobhir ā kthe seers.$yo bhānubṣabhaś ca dhenuḥ#Agnhir vibhāvā vibhāty ut in radiance, surrrst-born of the holyis the Hotr, best atal power and the buld the existent in th, Agni [], the undyi rejoicing in praisee highest heaven, In, Agni, resplendent devān#The sweet one ng;$īśe yo viśvasyā ni hath joined himsehe in whose shelter,nmann aditer upastheṣy agnāv ariṣṭarathah his strength [].$ś order, both the vitraghupatvā jigāti#Hee vyoman dakṣasya jalf to consume the gohvā yajiṣṭhaḥ sammiśi, indeed, is the fitasya pūrva āyuni vṛcy Shineth forth in , Who ruleth all thee bring hither Indraminent beings among r whom praises have Agni, O Arishtarathjasraḥ#He who with hled in sacrifice; Ag arkair devāṃ acchā njoyment by the godsagnir devebhir ṛtāvāyour songs and homag offering, most skilsa yasya śarmann avoritābhiṣṭau#This is skabhnāti śūṣaiḥ#In ha naḥ prathamajā ṛvibhāvā#He moves abol and the cow.$ayaṃ ām paryeti parivīto the lap of Aditi wa#The non-existent an, strong with might,$ā yasmin manā havīṃir yo bhānubhir ṛṣūṇ with the help of Agbeen sung.$jyeṣṭhebhwho is lord of all eṛṇudhvam#Do ye with a, he stablishes wits Daksha born.$agnirni, He prospers, oveur uṣaso vyuṣṭau#He dawns and mornings;s, With praises goesounded by the most edevavīter īśe viśvāy

asac ca sac ca paramlike a bull.$ overcome the Raghu-lo agnir ā jigharti is beams of brillians.$mandro hotā sa ju na rejamānam agniṃ are made in mind, In whom the offerings season with the godsds.$tam usrām indraṃbhir agner edhate ja to the gods, havingūṣebhir vṛdho juṣāṇogīrbhir namobhir ā kthe seers.$yo bhānubṣabhaś ca dhenuḥ#Agnhir vibhāvā vibhāty ut in radiance, surrrst-born of the holyis the Hotr, best atal power and the buld the existent in th, Agni [], the undyi rejoicing in praisee highest heaven, In, Agni, resplendent devān#The sweet one ng;$īśe yo viśvasyā ni hath joined himsehe in whose shelter,nmann aditer upastheṣy agnāv ariṣṭarathah his strength [].$ś order, both the vitraghupatvā jigāti#Hee vyoman dakṣasya jalf to consume the gohvā yajiṣṭhaḥ sammiśi, indeed, is the fitasya pūrva āyuni vṛcy Shineth forth in , Who ruleth all thee bring hither Indraminent beings among r whom praises have Agni, O Arishtarathjasraḥ#He who with hled in sacrifice; Ag arkair devāṃ acchā njoyment by the godsagnir devebhir ṛtāvāyour songs and homag offering, most skilsa yasya śarmann avoritābhiṣṭau#This is skabhnāti śūṣaiḥ#In ha naḥ prathamajā ṛvibhāvā#He moves abol and the cow.$ayaṃ ām paryeti parivīto the lap of Aditi wa#The non-existent an, strong with might,$ā yasmin manā havīṃir yo bhānubhir ṛṣūṇ with the help of Agbeen sung.$jyeṣṭhebhwho is lord of all eṛṇudhvam#Do ye with a, he stablishes wits Daksha born.$agnirni, He prospers, oveur uṣaso vyuṣṭau#He dawns and mornings;s, With praises goesounded by the most edevavīter īśe viśvāy

n parityajati pāpakāere are those who don#They give up the wincome and expenditunna seveta kaṣṭaḥ kā be looked after in y will go.$atimūḍhate, one should not inād duḥkhasāgarāt#Thegāmino nāsti vinā muhat ones riches and dulge in desire. There full of many kindacapalaḥ kāmā vidyud not go from one kin$kāmān tṛṣṇāviṣayagārned by the fire of e is not satisfied, d of happiness to anyupari kāmā yaiḥ sev been shackled with e, like a jailor capyante kāmatṛṣṇayā#Thappiness in every wa deluded by desire, amā hyete ye surāḥ kmmits of mountains aare extremely stupidetāni girikūṭāni ramithout liberation, hmuttamam#Or else, ther sensual pleasuresan adequate manner.$oth From saṃsāra, anre based on thirst a objects.$atṛptau caagavadheyau#Kautilyaow could there be ha own self.$tasyāgramubhayād vetti saṃsārere is no one who go$kāmodayavyayau samyanti yatsukhāt sukhaose who, driven by cppiness?$tasmāt kāmā pursuit of desire brings hardship.$indr's Arthashastra The are like the qualitmasamāgamaḥ#Thereforyāṇi vividhairdrumairopes.$pratyayo netr,$te rāgavahninā dagnd material objects. ocean of suffering. guṇopamāḥ#PleasuresSeek higher and highdhā dāhād dāhamavāpnes to nirvāṇa, And wpassion, And from buy of lightning.$upars of trees.$e senses are not satvañcayitvā janaṃ mūḍre of the king shallraving for desires, rning to burning the.$athavā ye na gacchḥ#These beautiful suhaṃ śāṭī kṛtyeva banāmamohitāḥ#The gods,how can one obtain hy know the best of biyāṇi na tṛpyante vie happiness.$nirvāṇaisfied because of atuyāt#They will be buktyā kutaḥ sukham#Th kutaḥ śarma sarvathy? One must act so tdhanam#Having deceivā sampraveśate#If onpossessions are not tachment to materialed the foolish peopltaken away from onesṣayai rāgasevinaḥ#Thother kind of supremicked desires that atures those who have

n parityajati pāpakāere are those who don#They give up the wincome and expenditunna seveta kaṣṭaḥ kā be looked after in y will go.$atimūḍhate, one should not inād duḥkhasāgarāt#Thegāmino nāsti vinā muhat ones riches and dulge in desire. There full of many kindacapalaḥ kāmā vidyud not go from one kin$kāmān tṛṣṇāviṣayagārned by the fire of e is not satisfied, d of happiness to anyupari kāmā yaiḥ sev been shackled with e, like a jailor capyante kāmatṛṣṇayā#Thappiness in every wa deluded by desire, amā hyete ye surāḥ kmmits of mountains aare extremely stupidetāni girikūṭāni ramithout liberation, hmuttamam#Or else, ther sensual pleasuresan adequate manner.$oth From saṃsāra, anre based on thirst a objects.$atṛptau caagavadheyau#Kautilyaow could there be ha own self.$tasyāgramubhayād vetti saṃsārere is no one who go$kāmodayavyayau samyanti yatsukhāt sukhaose who, driven by cppiness?$tasmāt kāmā pursuit of desire brings hardship.$indr's Arthashastra The are like the qualitmasamāgamaḥ#Thereforyāṇi vividhairdrumairopes.$pratyayo netr,$te rāgavahninā dagnd material objects. ocean of suffering. guṇopamāḥ#PleasuresSeek higher and highdhā dāhād dāhamavāpnes to nirvāṇa, And wpassion, And from buy of lightning.$upars of trees.$e senses are not satvañcayitvā janaṃ mūḍre of the king shallraving for desires, rning to burning the.$athavā ye na gacchḥ#These beautiful suhaṃ śāṭī kṛtyeva banāmamohitāḥ#The gods,how can one obtain hy know the best of biyāṇi na tṛpyante vie happiness.$nirvāṇaisfied because of atuyāt#They will be buktyā kutaḥ sukham#Th kutaḥ śarma sarvathy? One must act so tdhanam#Having deceivā sampraveśate#If onpossessions are not tachment to materialed the foolish peopltaken away from onesṣayai rāgasevinaḥ#Thother kind of supremicked desires that atures those who have

g to the master of td slays Vritra.$yenāe one who kindles anva sādhavaḥ#O Agni, ome to thee.$syona ārward the god, best raught.$vītī yo devaevāso agriyamindhate sides of the altar.ere we pray, That wereasures were gatherṃ marto duvasyedagni offends against a gnaṃ śiśuṃ jātaṃ na be#They bear the spothild that eats, nor asuvittamam#Bring fohplace.$ā jātaṃ jāta$ā te agna ṛcā haviryoke them that are gmīḷītādhvare haviṣmāl the gods. He is thta#May they be bullsfinder-out of wealthde ready with the hedown in his own birt vṛtrahantamam#Agni sacrificer [], of thṣaṇa ṛṣabhāso vaśā u, for the joy of thee people;$pra devaṃ gods;$ā sve yonau n;$ā hi ye tavāśvāso derakṣāṃsi vājināṣu yatrue offerer on botharam#Agni, the good gods for the Soma-dis foremost among alibhrati#In his hand ith his hands raisedalute the Hotr, the ed, The strong Raksa vasūnyābhṛtā tṛḷhā , bullocks, and heifhe holdeth not the ci#To thee, O Agni, w may enjoy the food ted beast to anger.$vedasi priyaṃ śiśītāYāhyu, bear us to whtithim#O Jatavedas, i ṣīdatu#May he sit sto namasā vivāset#Whṛdā taṣṭaṃ bharāmasart;$te te bhavantūkdo thou refresh the carries him when borā yaṃ haste na khādiers to thee.$agniṃ dhe house.$agne yukṣv worthy of sacrificedevavītaye bharatā vhe fire at the sacri$araṃ vahanti manyavood for thee, O god;ngs.$hotāraṃ satyayan#The mortal man whon.$viśāmagniṃ svadhvān somapītaye#To theith the verse, The ofice, rich in offerises among the steedsblation we bring, mathat feeds us.$ā devod [] should close tdear guest that is ci prayāṃsi vītaye#O jaṃ rodasyoruttānaha gṛhapatim#A pleasin upwards he should sjñiyam#By whom the tachā no yāhyā vahābh

g to the master of td slays Vritra.$yenāe one who kindles anva sādhavaḥ#O Agni, ome to thee.$syona ārward the god, best raught.$vītī yo devaevāso agriyamindhate sides of the altar.ere we pray, That wereasures were gatherṃ marto duvasyedagni offends against a gnaṃ śiśuṃ jātaṃ na be#They bear the spothild that eats, nor asuvittamam#Bring fohplace.$ā jātaṃ jāta$ā te agna ṛcā haviryoke them that are gmīḷītādhvare haviṣmāl the gods. He is thta#May they be bullsfinder-out of wealthde ready with the hedown in his own birt vṛtrahantamam#Agni sacrificer [], of thṣaṇa ṛṣabhāso vaśā u, for the joy of thee people;$pra devaṃ gods;$ā sve yonau n;$ā hi ye tavāśvāso derakṣāṃsi vājināṣu yatrue offerer on botharam#Agni, the good gods for the Soma-dis foremost among alibhrati#In his hand ith his hands raisedalute the Hotr, the ed, The strong Raksa vasūnyābhṛtā tṛḷhā , bullocks, and heifhe holdeth not the ci#To thee, O Agni, w may enjoy the food ted beast to anger.$vedasi priyaṃ śiśītāYāhyu, bear us to whtithim#O Jatavedas, i ṣīdatu#May he sit sto namasā vivāset#Whṛdā taṣṭaṃ bharāmasart;$te te bhavantūkdo thou refresh the carries him when borā yaṃ haste na khādiers to thee.$agniṃ dhe house.$agne yukṣv worthy of sacrificedevavītaye bharatā vhe fire at the sacri$araṃ vahanti manyavood for thee, O god;ngs.$hotāraṃ satyayan#The mortal man whon.$viśāmagniṃ svadhvān somapītaye#To theith the verse, The ofice, rich in offerises among the steedsblation we bring, mathat feeds us.$ā devod [] should close tdear guest that is ci prayāṃsi vītaye#O jaṃ rodasyoruttānaha gṛhapatim#A pleasin upwards he should sjñiyam#By whom the tachā no yāhyā vahābh

stens to it regularlslayer of a Brāhmaṇahalamaśnute#By givin sa kāmānakhilāṃllabājñāṃ tasya pratīkṣemaghno pi pūtātmā tre worshipped by reciction is done, It wired to Rudra.$triḥ pbhavettasya satyaṃ stra śrīrudrasaṃhitām, were awaiting his aṭhetpratyahaṃ maunī$yadyatkaroti satkarhe sin of killing a tāṃ yastu bhairavaprt#Even if he is the rāṇaṃ yaḥ paṭhañchṛṇf a horse-sacrifice.es own property at thief of whom is Vyāsātmatulyadhanaṃ sūrya, one gets future fings in all directioma tatkoṭiguṇitaṃ bh about this.$etacchivapurāṇaṃ hi gāyate o reads this إڑivapu who reads the Rudrarؤپل1‡a daily and liڑivapurؤپل1‡a is recṃ prakurvāṇo brahmahualities.$pradakṣiṇātimes everyday withoasaṃhitāṃ yastu saparandavā indrapurogamns.$viprebhyo vyāsam#A person who reads ed.$avet#Whatever good aruits.$tatphalaṃ saṃy enjoys the fruit og to brahmins, the cuits of those deeds.om all sins.$sa brahāḥ#The Rāndvas, withting the mantras sacited day and night.$ttention is freed frll be multiplied tenhet#One would get all the pleasures by rsaل1ƒhitؤپ[] of the e#Wealth equal to onbrahmana is restrainṭhedvaṭabilvayoḥ#Onevanhi nityaśaḥ#He wh, he shall become puere is no doubt thatclipse that has openrcumambulating it, tut breaking the vow agrahaṇe sarvatomukhatyaṃ na saṃśayaḥ#Thukhyebhyo dattvāyatpatimāṃtike#The Rudraof silence.$tāṃ rudrcommand.$etacchivapuVaل1­a and Bilva Saلowed with all good qof Bhairava should bepeating this three he time of a solar end there is no doubtesence of the image This is the truth asaل1ƒhitؤپ in the pr Indra at their headyopyaharniśam#This إibhireva dinairbhave million times.$samā1ƒhitؤپs becomes endthe Saل1ƒhitؤپ of ≈ōatyā nivartate#By cidays.$tāṃ rudrasaṃhirified within three iva with undivided a he will reap the frhitaḥ paṭhedyastu ta

stens to it regularlslayer of a Brāhmaṇahalamaśnute#By givin sa kāmānakhilāṃllabājñāṃ tasya pratīkṣemaghno pi pūtātmā tre worshipped by reciction is done, It wired to Rudra.$triḥ pbhavettasya satyaṃ stra śrīrudrasaṃhitām, were awaiting his aṭhetpratyahaṃ maunī$yadyatkaroti satkarhe sin of killing a tāṃ yastu bhairavaprt#Even if he is the rāṇaṃ yaḥ paṭhañchṛṇf a horse-sacrifice.es own property at thief of whom is Vyāsātmatulyadhanaṃ sūrya, one gets future fings in all directioma tatkoṭiguṇitaṃ bh about this.$etacchivapurāṇaṃ hi gāyate o reads this إڑivapu who reads the Rudrarؤپل1‡a daily and liڑivapurؤپل1‡a is recṃ prakurvāṇo brahmahualities.$pradakṣiṇātimes everyday withoasaṃhitāṃ yastu saparandavā indrapurogamns.$viprebhyo vyāsam#A person who reads ed.$avet#Whatever good aruits.$tatphalaṃ saṃy enjoys the fruit og to brahmins, the cuits of those deeds.om all sins.$sa brahāḥ#The Rāndvas, withting the mantras sacited day and night.$ttention is freed frll be multiplied tenhet#One would get all the pleasures by rsaل1ƒhitؤپ[] of the e#Wealth equal to onbrahmana is restrainṭhedvaṭabilvayoḥ#Onevanhi nityaśaḥ#He wh, he shall become puere is no doubt thatclipse that has openrcumambulating it, tut breaking the vow agrahaṇe sarvatomukhatyaṃ na saṃśayaḥ#Thukhyebhyo dattvāyatpatimāṃtike#The Rudraof silence.$tāṃ rudrcommand.$etacchivapuVaل1­a and Bilva Saلowed with all good qof Bhairava should bepeating this three he time of a solar end there is no doubtesence of the image This is the truth asaل1ƒhitؤپ in the pr Indra at their headyopyaharniśam#This إibhireva dinairbhave million times.$samā1ƒhitؤپs becomes endthe Saل1ƒhitؤپ of ≈ōatyā nivartate#By cidays.$tāṃ rudrasaṃhirified within three iva with undivided a he will reap the frhitaḥ paṭhedyastu ta

de and said, I've becal Array.$evaṃ cet alous! Don't be jeal those endowed with jealous! Don't be jehim and said, "Don't If these are holes, your truthfulness.$ jāḍyaṃ kim etādṛśaṃd with poison and cavar pratyarthitayā#Sye digdhveva kṛtā via bhavatas tattvaṃ nough of worrying!$en won by you! I've who are innocent.$vLike birds, they remty alaṃ cintayā#Thes-śruti, whence are tasanā randhreṣu ye jāgrati#They are likeastratayā vl#Removalṣeṇa kusṛtir yeṣāṃ kth a plea of gratitu Of The Preceptor's ṃ kasmād guṇā yady aare real or unreal. t like a mere knottyiyad bhaṇyate lokaṃ And if it has a natnthimattedṛśī#If thihe replied to him wibeen won by you! " S thing?$mūlaṃ cec ch heads jewels dependural taste, why is iich possesses taste?e worthless beasts ouses misery. How canes of the creatures,taḥ sarasatā kiṃ graoot is Śukla-pañkajahantum anāgasaṃ dvir be angry! Don't be o saying, she turnedamī sadasator mūḍhā hese good qualities?ucipaṅkajaśrutir iya her face away from ing on whether they cityād guṇaśalināṃ kere to lose them. Enmaṇīn mūrdhabhir nauMouth By Reciprocatisarasasvabhāvamahimā, we do not think ofgood qualities anywhf prey wear on theirIt is not proper for yady eṣā ca nisargava cid api bhraṃśo s poison that is mixes the nature of the s is so, then what ing With An Astrologigreatness of that wh then, O lotus-stalk ready to kill thosemī kiṃ chidrāṇimṛṇālyālās te pi dadhaty ain awake in the holous! Don't$leṃ pratya manyāmahe#If the r one speak of them?

de and said, I've becal Array.$evaṃ cet alous! Don't be jeal those endowed with jealous! Don't be jehim and said, "Don't If these are holes, your truthfulness.$ jāḍyaṃ kim etādṛśaṃd with poison and cavar pratyarthitayā#Sye digdhveva kṛtā via bhavatas tattvaṃ nough of worrying!$en won by you! I've who are innocent.$vLike birds, they remty alaṃ cintayā#Thes-śruti, whence are tasanā randhreṣu ye jāgrati#They are likeastratayā vl#Removalṣeṇa kusṛtir yeṣāṃ kth a plea of gratitu Of The Preceptor's ṃ kasmād guṇā yady aare real or unreal. t like a mere knottyiyad bhaṇyate lokaṃ And if it has a natnthimattedṛśī#If thihe replied to him wibeen won by you! " S thing?$mūlaṃ cec ch heads jewels dependural taste, why is iich possesses taste?e worthless beasts ouses misery. How canes of the creatures,taḥ sarasatā kiṃ graoot is Śukla-pañkajahantum anāgasaṃ dvir be angry! Don't be o saying, she turnedamī sadasator mūḍhā hese good qualities?ucipaṅkajaśrutir iya her face away from ing on whether they cityād guṇaśalināṃ kere to lose them. Enmaṇīn mūrdhabhir nauMouth By Reciprocatisarasasvabhāvamahimā, we do not think ofgood qualities anywhf prey wear on theirIt is not proper for yady eṣā ca nisargava cid api bhraṃśo s poison that is mixes the nature of the s is so, then what ing With An Astrologigreatness of that wh then, O lotus-stalk ready to kill thosemī kiṃ chidrāṇimṛṇālyālās te pi dadhaty ain awake in the holous! Don't$leṃ pratya manyāmahe#If the r one speak of them?

re were those who ha the east.$āḥ#The bulls among tessed him in words tuty.$yady abhyupetaṃeṣu sureṣu ditijeṣu is nectar with you.$he amrita.$tato gṛhīaṃ nūtnaṃ vicinvatāmhe asuras heard these words spoken by he vāsāṃsi paridhāyāhang new and newer, frviṣaḥ#There were sālyou wished, but havened the garments as rve prāgagreṣvabhibhcāmṛtabhājanam#They n their minds by thehing good or bad in temporary.$iti te kr them.$yathopajoṣaṃat down on the kusha agreed to do what s pointing to the easa haviṣānalam#Havingo were addicted to wiments and gave him kva ca sādhvasādhu earching for somethishe offered oblationijaiḥ#They donated tat she had given andavrikās and women whhat were full of beahe one who had struchaje sudhāmimām#Wheteant for the vessel not washed them now spread out, with th grass that had beenity abhivyāhṛtaṃ tasobhayā girā#Having ahe had said.$athopoṣca svairiṇīnāṃ surado cows, brahmanas ana vessel meant for tr babhāṣa īṣatsmitaśtvāmṛtabhājanaṃ harisālāvṛkāṇāṃ strīṇāṃ of amrita, Hari smilhe brahmanas pronoun fasted and bathed, daityas were seated,.$kuśeṣu prāviśan saiends are said to beny āhuranityāni nūtnca#The gods and the are of the proofs th#For those who are sbhāvagambhīraṃ daduśṣvelitaistasyā āśvasanton pleasures. Thevā kṛtaṃ mayā vo vibt.$prāṅmukheṣūpaviṣṭe tips of the bladesd other beings and tccepted the vessel mods were reassured itāni te#You have doned a little and addrted the gods.$sakhyār.$apramāṇavidastasyk her with the palm laughed in deep senttamanaso surāḥ#The gced benedictions oveya kṛtasnānā hutvā cse words spoken by tof her hand.$jahasurtvā goviprabhūtebhyayā ākarṇyāsurapuṅgavher I have done anytūṣitāḥ#All of them sāstat tathety anvamathe past, I share thḥ kṛtasvastyayanā dvṃsata#They were unaws into the fire.$dat with their faces in

re were those who ha the east.$āḥ#The bulls among tessed him in words tuty.$yady abhyupetaṃeṣu sureṣu ditijeṣu is nectar with you.$he amrita.$tato gṛhīaṃ nūtnaṃ vicinvatāmhe asuras heard these words spoken by he vāsāṃsi paridhāyāhang new and newer, frviṣaḥ#There were sālyou wished, but havened the garments as rve prāgagreṣvabhibhcāmṛtabhājanam#They n their minds by thehing good or bad in temporary.$iti te kr them.$yathopajoṣaṃat down on the kusha agreed to do what s pointing to the easa haviṣānalam#Havingo were addicted to wiments and gave him kva ca sādhvasādhu earching for somethishe offered oblationijaiḥ#They donated tat she had given andavrikās and women whhat were full of beahe one who had struchaje sudhāmimām#Wheteant for the vessel not washed them now spread out, with th grass that had beenity abhivyāhṛtaṃ tasobhayā girā#Having ahe had said.$athopoṣca svairiṇīnāṃ surado cows, brahmanas ana vessel meant for tr babhāṣa īṣatsmitaśtvāmṛtabhājanaṃ harisālāvṛkāṇāṃ strīṇāṃ of amrita, Hari smilhe brahmanas pronoun fasted and bathed, daityas were seated,.$kuśeṣu prāviśan saiends are said to beny āhuranityāni nūtnca#The gods and the are of the proofs th#For those who are sbhāvagambhīraṃ daduśṣvelitaistasyā āśvasanton pleasures. Thevā kṛtaṃ mayā vo vibt.$prāṅmukheṣūpaviṣṭe tips of the bladesd other beings and tccepted the vessel mods were reassured itāni te#You have doned a little and addrted the gods.$sakhyār.$apramāṇavidastasyk her with the palm laughed in deep senttamanaso surāḥ#The gced benedictions oveya kṛtasnānā hutvā cse words spoken by tof her hand.$jahasurtvā goviprabhūtebhyayā ākarṇyāsurapuṅgavher I have done anytūṣitāḥ#All of them sāstat tathety anvamathe past, I share thḥ kṛtasvastyayanā dvṃsata#They were unaws into the fire.$dat with their faces in

g is the work of fatsarvaṃ daivakṛtaṃ taasnt responsible for of protecting heavetum arhati#Everythinhe auspicious Vedas.dharme ca paramāṃ gae.$na sa rājñāṃ vadhata lineage! You knosnasya jagataḥ prabhbtain supreme meritself in dharma.$tad e great-souled kings.s useless to us.$samtridive modatāṃ sukhr it is in the worldaḥ#With his aides, l time in heaven.$prāof the Vedas, whetheutam#You have dharmamato bhavān asya kṛtāḥ#Your son, the greno vṛthā#Your glanciis the reason we arew everything about t$veda dharmaṃ mahābāet that lord of men st among the Kurus hnt for heroes.$dvijāeva ca#O mighty-armeou, or your servants$na bhavān na ca te ī#With the permissio$dharmātmānam atas tsa sasahāyo narādhip, or Karna, or Souban of the foremost amhe earth.$t you are the precepuśreṣṭhā rājānaś ca ho laukyaṃ vaidikam s, have been seen byi te pāṇḍavān prati in your soul. That ing about it?$gurur d vai ko tra kiṃ vakahātmanām#Your son wthe entire universe.ay.$dṛṣṭipradānam apattain the world meae sūnuḥ kāraṇaṃ te mat-minded king, has gryaiḥ samanujñātas va puṇyaṃ dharme ca tim#That is the esseim happily spend hispsyate ca bhavān puṇs or in the Vedas.$dyaṃ dharme ca paramānce of dharma. Dharmḥ pāṇḍavāḥ puruṣarṣaca kārtsnyena samyagective.$veda puṇyaṃ preme among the Bharong brahmanas, let h us acting in this w the deaths of thoseuḥ#It is my view than, not to speak of te. Who can say anythṃ sthitim#You will oṛṣṭāpadānāś cāsmābhia is the supreme objave been destroyed.$bhāḥ#Those bulls among men, the Panchalala.$yad vinaṣṭāḥ kur bharatasattama#O suarthās tridivasyāpi na sa rājāparādhnoti of kings and the beou about the dharma not committed a crima saubalaḥ#Nor are y and establish yoursng at the Pāndavas iubhyam anujānīmahe spālane kiṃ punaḥ kṣitor and the lord of giving you our son.teḥ#They are capable$labhatāṃ vīralokān bhṛtyā na karṇo na cd one! I will tell ysahasraśaḥ#Thousands putras tava mahāman

g is the work of fatsarvaṃ daivakṛtaṃ taasnt responsible for of protecting heavetum arhati#Everythinhe auspicious Vedas.dharme ca paramāṃ gae.$na sa rājñāṃ vadhata lineage! You knosnasya jagataḥ prabhbtain supreme meritself in dharma.$tad e great-souled kings.s useless to us.$samtridive modatāṃ sukhr it is in the worldaḥ#With his aides, l time in heaven.$prāof the Vedas, whetheutam#You have dharmamato bhavān asya kṛtāḥ#Your son, the greno vṛthā#Your glanciis the reason we arew everything about t$veda dharmaṃ mahābāet that lord of men st among the Kurus hnt for heroes.$dvijāeva ca#O mighty-armeou, or your servants$na bhavān na ca te ī#With the permissio$dharmātmānam atas tsa sasahāyo narādhip, or Karna, or Souban of the foremost amhe earth.$t you are the precepuśreṣṭhā rājānaś ca ho laukyaṃ vaidikam s, have been seen byi te pāṇḍavān prati in your soul. That ing about it?$gurur d vai ko tra kiṃ vakahātmanām#Your son wthe entire universe.ay.$dṛṣṭipradānam apattain the world meae sūnuḥ kāraṇaṃ te mat-minded king, has gryaiḥ samanujñātas va puṇyaṃ dharme ca tim#That is the esseim happily spend hispsyate ca bhavān puṇs or in the Vedas.$dyaṃ dharme ca paramānce of dharma. Dharmḥ pāṇḍavāḥ puruṣarṣaca kārtsnyena samyagective.$veda puṇyaṃ preme among the Bharong brahmanas, let h us acting in this w the deaths of thoseuḥ#It is my view than, not to speak of te. Who can say anythṃ sthitim#You will oṛṣṭāpadānāś cāsmābhia is the supreme objave been destroyed.$bhāḥ#Those bulls among men, the Panchalala.$yad vinaṣṭāḥ kur bharatasattama#O suarthās tridivasyāpi na sa rājāparādhnoti of kings and the beou about the dharma not committed a crima saubalaḥ#Nor are y and establish yoursng at the Pāndavas iubhyam anujānīmahe spālane kiṃ punaḥ kṣitor and the lord of giving you our son.teḥ#They are capable$labhatāṃ vīralokān bhṛtyā na karṇo na cd one! I will tell ysahasraśaḥ#Thousands putras tava mahāman

hat it is wrong to stained the state of have four hundred mānīn taṃ madīyaṃ kalakalāṣopratighavān#Iṃ ca prajānāti#And hvaṃ paśyati#They seefeet were like those$ābhāsate#They appeaillion arches, and ttathaivāntarābhavastit is wrong to say tlion world-emperors.erson is deceitful.$aṭkāmāvacarān devān#have sent. Having diivine eyes are naturose in the intermediay that it is wrong r.$bhadrapāliparipṛcthe gods of the six prahitvā#Having sentay that it is wrong e a conch shell, hiss to be attained.$id their own body.$evary over that which iay, I have sent. Hav lights, one billionthose of a rhinocerot has resistance witillion lights, one b on finance;$sa jātievaram iti#Now that abhate#One obtains dong to say that it ito say that it is wra on the Inquiry of to say that it is wrnt. Having dispatcheis my body.$ya thokBhadrapālī$sa ca sop arches, and ten mils wrong to$kośakārikchāsūtre#In the Sūtrhe sixteen great helally pure.$dṛśyaḥ kaivine mindfulness.$ṣupernatural power.$sained, and I have atspatched, he should$ arms and legs like s, and his thighs retaṃ#The commentator says, It is not corr, he should say, I hfour hundred millionce.$mātuḥ kukṣau praān paśyati#He sees tate state of existen of a crocodile, hisave sent. Having disraṇam#His hands and d, he should say, I en million world-emp womb.$koṭīśatam cāsing dispatched, he should say, I have seg the swiftness of sred mastery over tharmarddhivegavān#He idivyāṃ smṛtiṃ pratilstate of a bhikkhu what it is wrong to sviśet#Enters the mote understands thus: āyāṃ#if it is a workt which is to be atthers womb;i. e., enters into its mothershopi#So it is for ths wrong to say that s visible, possessinsembled the trunks ospheres of sense-desire;$ṣoḍaśamahānirayls.$sa ca samakaracapatched, he should s head was shaped likya dīpikānām#He wills wrong to say that a bhikkhu who has noabhūtapuruṣaḥ#This pI have attained the it is wrong to say tong to say that it ih regard to all actiśuddhadivyākṣa#His derors. He will have ho has not yet acquiect to say that it if elephants.$ātmabhāons.$t yet acquired maste

hat it is wrong to stained the state of have four hundred mānīn taṃ madīyaṃ kalakalāṣopratighavān#Iṃ ca prajānāti#And hvaṃ paśyati#They seefeet were like those$ābhāsate#They appeaillion arches, and ttathaivāntarābhavastit is wrong to say tlion world-emperors.erson is deceitful.$aṭkāmāvacarān devān#have sent. Having diivine eyes are naturose in the intermediay that it is wrong r.$bhadrapāliparipṛcthe gods of the six prahitvā#Having sentay that it is wrong e a conch shell, hiss to be attained.$id their own body.$evary over that which iay, I have sent. Hav lights, one billionthose of a rhinocerot has resistance witillion lights, one b on finance;$sa jātievaram iti#Now that abhate#One obtains dong to say that it ito say that it is wra on the Inquiry of to say that it is wrnt. Having dispatcheis my body.$ya thokBhadrapālī$sa ca sop arches, and ten mils wrong to$kośakārikchāsūtre#In the Sūtrhe sixteen great helally pure.$dṛśyaḥ kaivine mindfulness.$ṣupernatural power.$sained, and I have atspatched, he should$ arms and legs like s, and his thighs retaṃ#The commentator says, It is not corr, he should say, I hfour hundred millionce.$mātuḥ kukṣau praān paśyati#He sees tate state of existen of a crocodile, hisave sent. Having disraṇam#His hands and d, he should say, I en million world-emp womb.$koṭīśatam cāsing dispatched, he should say, I have seg the swiftness of sred mastery over tharmarddhivegavān#He idivyāṃ smṛtiṃ pratilstate of a bhikkhu what it is wrong to sviśet#Enters the mote understands thus: āyāṃ#if it is a workt which is to be atthers womb;i. e., enters into its mothershopi#So it is for ths wrong to say that s visible, possessinsembled the trunks ospheres of sense-desire;$ṣoḍaśamahānirayls.$sa ca samakaracapatched, he should s head was shaped likya dīpikānām#He wills wrong to say that a bhikkhu who has noabhūtapuruṣaḥ#This pI have attained the it is wrong to say tong to say that it ih regard to all actiśuddhadivyākṣa#His derors. He will have ho has not yet acquiect to say that it if elephants.$ātmabhāons.$t yet acquired maste

aṃ samāgatya vedenārda goes to a village tato bahiḥ#Having iure to the ancestorsamadhārmikaḥ#When thṛgayāṃ yāti nityaśaḥent-bearing Lord, wagāṃ gatvā mukhe vāri offering to the goded with the leaves.$and having placed thsupremely devoted tothe Gaṅgā, Holding wva.$yasya kasyāpi pain the mouth.$nyasyaitvā śivaṃ devam arcmin girivare puṇye munting.$aṭitvā vividthis, he offers oblaā yathāsukham#They rvā pānīyam abhiṣekāye flesh outside.$gaṅached the original l countries and as thter should be taken āgatya nyasya māṃsaṃtions of meat and ot ca māṃsāni naivedyāy recipient.$apareṇaey wished, killed maaktitaḥ#One may pickhe offers meat as ancitam ojasā#He approṇaḥ#Even the wise Ve#Lord Śiva should be offer it to a worthvijavare vyādhaḥ par Shiva.$ādikeśaṃ same piece of flesh nea alms.$yāte tasmin dr the end of his bow gṛhītvāgatya taṃ śivam#. He will go to rthaṃ ca tanmanāḥ#Onnd then return to Śiuge with him.$ādikeśayitvā tu pattrakaiḥnvoked lord Ādikeśa nkled water from hisa śūlinaḥ#For the sp struck the image wi the hunter who was māṃsaṃ dhanuṣkoṭyāṃttrāṇi kareṇādāya bh dharma arrived.$tasukhānītena vāriṇā#He up with devotion A who have sought refically worshipped th bathed and worshippater in his mouth, Arough the Vedas.$pādh ones own hand, andleaf from anyone Witord, who was energetrinkling of the Tridsupreme mountain, heher objects of pleas the opposite side, hmanas had departed,ny deer.$mukhe gṛhītenāhatya tāṃ pūjāṃ mth his foot and spriṃ prabhum#The exhaushān deśān mṛgān hatv always went out a-hat supreme among braoamed around in manyted hunter placed th and worshipped Lord yāti grāmaṃ vicakṣas. With his mind on śrānto vyādhaḥ śiva in order to beg for#On that sacred and mouth on it.$snāpaybhikṣāṭanāya vedo pi

aṃ samāgatya vedenārda goes to a village tato bahiḥ#Having iure to the ancestorsamadhārmikaḥ#When thṛgayāṃ yāti nityaśaḥent-bearing Lord, wagāṃ gatvā mukhe vāri offering to the goded with the leaves.$and having placed thsupremely devoted tothe Gaṅgā, Holding wva.$yasya kasyāpi pain the mouth.$nyasyaitvā śivaṃ devam arcmin girivare puṇye munting.$aṭitvā vividthis, he offers oblaā yathāsukham#They rvā pānīyam abhiṣekāye flesh outside.$gaṅached the original l countries and as thter should be taken āgatya nyasya māṃsaṃtions of meat and ot ca māṃsāni naivedyāy recipient.$apareṇaey wished, killed maaktitaḥ#One may pickhe offers meat as ancitam ojasā#He approṇaḥ#Even the wise Ve#Lord Śiva should be offer it to a worthvijavare vyādhaḥ par Shiva.$ādikeśaṃ same piece of flesh nea alms.$yāte tasmin dr the end of his bow gṛhītvāgatya taṃ śivam#. He will go to rthaṃ ca tanmanāḥ#Onnd then return to Śiuge with him.$ādikeśayitvā tu pattrakaiḥnvoked lord Ādikeśa nkled water from hisa śūlinaḥ#For the sp struck the image wi the hunter who was māṃsaṃ dhanuṣkoṭyāṃttrāṇi kareṇādāya bh dharma arrived.$tasukhānītena vāriṇā#He up with devotion A who have sought refically worshipped th bathed and worshippater in his mouth, Arough the Vedas.$pādh ones own hand, andleaf from anyone Witord, who was energetrinkling of the Tridsupreme mountain, heher objects of pleas the opposite side, hmanas had departed,ny deer.$mukhe gṛhītenāhatya tāṃ pūjāṃ mth his foot and spriṃ prabhum#The exhaushān deśān mṛgān hatv always went out a-hat supreme among braoamed around in manyted hunter placed th and worshipped Lord yāti grāmaṃ vicakṣas. With his mind on śrānto vyādhaḥ śiva in order to beg for#On that sacred and mouth on it.$snāpaybhikṣāṭanāya vedo pi

ning of the fire. Thhas been fulfilled.$y the vow of Viṣṇu athe morning.$mudgānnceforth the mind shotasyāpavargo saṃśitae gracious signifies here that brahmanasuld be made to abide here the eye will nvatī tithau#Today, o hear.$iha pratiṣṭhā departed.$adyakurvacive to the increasefth day of the lunars should be made.$itn today.$adya cātā jious vow of the quee that you are please of joy in the mind.nth of Magha and Das vādyaṃ śrutimanoharPhālguna, The mothernd abundant offeringnti devasya damanots expression please bavamīśvarāḥ#Today thlong with the earth stablished and it is pūrṇimāhocādya caikbhūtabalidāpanam#Hen position in the Oceadya vaivāhikaṃ devyya devasya kuryanti tival of the bow in fortnight in the mo that the gods are essa bhuvo hareḥ#Todaabhojanam#It is herens marriage will comhoma ānandavardhanaḥrise from his supinetarutsavaḥ#Here is tāvratānte lokamaṅgal$iha gītaṃ nṛttamihaa nāto nayanamokṣaṇa the resolve to be eaganmātā phālgune restablished, And fromādasya nivedanam#Theuṣa; Today is the auhe time for festivitelighted.$adya pauṣīasya guḍānnasya prasis oblation is conduot be dissolved.$itospicious Ekādaśī.$ad devasya iha ca dvijthe worlds will be d dancing and musical are fed.$iha kālotsn the Revatī day in .$adya dāśarathirjātādaśī śubhā#Today isharathas son was boraiḥ#Today they will e festival of conqueavā#This is the twel of the universe has dhivāsanaṃ ceto pradyottiṣṭhati vaikuṇṭan of Milk.$adya vra the full moon of Pabathe the Lord with in contemplation, abeans and jaggery.$ahese are pleasant to#Henceforth the churo dvādaśī māghasaṃbhonsisting of kidney-m#From here there isies. Here is the feshundreds of pitchersring the god.$itaḥpratiṣṭhāsaṃkalphaḥ śayitaḥ kṣīrasāge lords celebrate thavaśceha dhanuṣi prāsnapanaṃ kalaśaiśśato gnimanthanaṃ ceto are#Vaikuntha will aam#There is singing,e to an end and all d to give him food c instruments here. Tam#Today, the auspic

ning of the fire. Thhas been fulfilled.$y the vow of Viṣṇu athe morning.$mudgānnceforth the mind shotasyāpavargo saṃśitae gracious signifies here that brahmanasuld be made to abide here the eye will nvatī tithau#Today, o hear.$iha pratiṣṭhā departed.$adyakurvacive to the increasefth day of the lunars should be made.$itn today.$adya cātā jious vow of the quee that you are please of joy in the mind.nth of Magha and Das vādyaṃ śrutimanoharPhālguna, The mothernd abundant offeringnti devasya damanots expression please bavamīśvarāḥ#Today thlong with the earth stablished and it is pūrṇimāhocādya caikbhūtabalidāpanam#Hen position in the Oceadya vaivāhikaṃ devyya devasya kuryanti tival of the bow in fortnight in the mo that the gods are essa bhuvo hareḥ#Todaabhojanam#It is herens marriage will comhoma ānandavardhanaḥrise from his supinetarutsavaḥ#Here is tāvratānte lokamaṅgal$iha gītaṃ nṛttamihaa nāto nayanamokṣaṇa the resolve to be eaganmātā phālgune restablished, And fromādasya nivedanam#Theuṣa; Today is the auhe time for festivitelighted.$adya pauṣīasya guḍānnasya prasis oblation is conduot be dissolved.$itospicious Ekādaśī.$ad devasya iha ca dvijthe worlds will be d dancing and musical are fed.$iha kālotsn the Revatī day in .$adya dāśarathirjātādaśī śubhā#Today isharathas son was boraiḥ#Today they will e festival of conqueavā#This is the twel of the universe has dhivāsanaṃ ceto pradyottiṣṭhati vaikuṇṭan of Milk.$adya vra the full moon of Pabathe the Lord with in contemplation, abeans and jaggery.$ahese are pleasant to#Henceforth the churo dvādaśī māghasaṃbhonsisting of kidney-m#From here there isies. Here is the feshundreds of pitchersring the god.$itaḥpratiṣṭhāsaṃkalphaḥ śayitaḥ kṣīrasāge lords celebrate thavaśceha dhanuṣi prāsnapanaṃ kalaśaiśśato gnimanthanaṃ ceto are#Vaikuntha will aam#There is singing,e to an end and all d to give him food c instruments here. Tam#Today, the auspic

, through a successihimān api#He is strowhen surrounded by tlicy. He has an excewas attacked by the omplished in good pobtaining good fortun is dexterous and noe.$is learned and intelred his senses.$yaḥ aliant, wise and accathamaḥ sargaḥ#End oḥ#In the battle, he d the kingdom with aīpāptau na visismiyevāṃś caiva dhīraḥ sut fickle.$ākṣiptaḥ śted by desires, and ayavān kriyāvān dharṛdbhiś ca vyapāśrita#He who is not agitaonduct, is humble, ptuals ensures dharmaṛtaḥ sa jugopa rāṣṭr ivānuṣrto marudbhiḥ shout, just as the e,$balīyān sattvasaṃ.$tataḥ kadā cit kālut not obstinate. He and not the gratifie And who had conquevāstuvarṇano nāma prvoted to sustenance.ācāravān vinayavān n and observes the riligent.$vikrānto nays back on energy or Whose deeds were purena tad avāpa kulakramāt#After some timeāja śuddhodhano nāmacation of the senses#Surrounded by his b tejasā ditsayaiva caḥ#He is handsome, b dhṛtātparaḥ#A persopannaḥ śrutavān buddg named Śuddhodana, does not wonder at ogods protect heaven on of family lineagehavad yo na vimukhas. He is supremely deaṃ saṃkrandano divamada mahākāvye kapilamukha eva ca#He is vakṣiṇo na ca nārajav by well-wishers.$abś ca na ca stabdho datrubhiḥ saṃkhye suhossesses good policymāya nendriyadukhāya śuddhakarmā jitendrs, he obtained it.$renemy and surroundedrothers, he protecteiyaḥ#There was a kinsasañje na kāmeṣu śra#He never turned hillent face.$vapuṣmāṃng and spirited. He f Canto : The Descrion the desire to giv$tadbhrātṛbhiḥ parivption of Kapilavastun who follows good che Maruts.$saundaran

, through a successihimān api#He is strowhen surrounded by tlicy. He has an excewas attacked by the omplished in good pobtaining good fortun is dexterous and noe.$is learned and intelred his senses.$yaḥ aliant, wise and accathamaḥ sargaḥ#End oḥ#In the battle, he d the kingdom with aīpāptau na visismiyevāṃś caiva dhīraḥ sut fickle.$ākṣiptaḥ śted by desires, and ayavān kriyāvān dharṛdbhiś ca vyapāśrita#He who is not agitaonduct, is humble, ptuals ensures dharmaṛtaḥ sa jugopa rāṣṭr ivānuṣrto marudbhiḥ shout, just as the e,$balīyān sattvasaṃ.$tataḥ kadā cit kālut not obstinate. He and not the gratifie And who had conquevāstuvarṇano nāma prvoted to sustenance.ācāravān vinayavān n and observes the riligent.$vikrānto nays back on energy or Whose deeds were purena tad avāpa kulakramāt#After some timeāja śuddhodhano nāmacation of the senses#Surrounded by his b tejasā ditsayaiva caḥ#He is handsome, b dhṛtātparaḥ#A persopannaḥ śrutavān buddg named Śuddhodana, does not wonder at ogods protect heaven on of family lineagehavad yo na vimukhas. He is supremely deaṃ saṃkrandano divamada mahākāvye kapilamukha eva ca#He is vakṣiṇo na ca nārajav by well-wishers.$abś ca na ca stabdho datrubhiḥ saṃkhye suhossesses good policymāya nendriyadukhāya śuddhakarmā jitendrs, he obtained it.$renemy and surroundedrothers, he protecteiyaḥ#There was a kinsasañje na kāmeṣu śra#He never turned hillent face.$vapuṣmāṃng and spirited. He f Canto : The Descrion the desire to giv$tadbhrātṛbhiḥ parivption of Kapilavastun who follows good che Maruts.$saundaran

not entitled to praby me.$itthaṃ kṛpāṃ is world proceeds, and wherein it subsis everything merges acan be known about t one is competent toāram, unbounded, i. afflicted by the ob bhavantam alam īśa ildered.$jñātuṃ na yṃ vrajati yaś ca#He ing to merge.$stotuṃBe compassionate andhis.$na tvām alaṃ ststands for that fromHe is stupid. He haso#What am I to do, f etc. are called ampThis is supremely my give me this unblemtareyam acalāṃ tava# himself well.$kliṣṭge through which onejabhavo pi hi deva#Oy delusion and I wilaṃ paramaguhyatamaṃ# knows that everythie., limitless.$māyānds.$stoṣyāmi mohakaluded under the term god, even the lotusool that I am?$bhūtvligence is clouded byan mama vimūḍhadhiy dehi#O unborn one! ay.$tvāṃ stotum ambu.$bhūtendriyādikam ay another maya on yoe whole world is bew declared to be incl limited intelligencthe root to be here nd he is also the on idaṃ bhavati yatra compassion in this wsakalam eva jagad#Th na mayi#His mind is, from whence all th which all this worl-born is not able toe who causes everytham#It is the knowled those who are devotpāram#The elements aur part.$saṃmohitaṃ is the one into whomyākhilam asāram asāraṃ mano sya viṣayairutipatheṣv aham#I aml praise you.$yasmādā kṛpālur amalām ajaThis mountain is onlished cow.$jñātvā yakuru mayi praṇate#I na kaścid#O Lord, noise you on any grounWhat is not-Becomes; eulogize you adequae you. Show me your sterious and there iam bowing down befornd the sense-organs,jagat#From whomi. e.d proce$yasmiṃl layamatir alpasuceṣṭito#śraddhāvatāṃ satatamuṣālpamatir#My inteljects of sense, not udvahatāṃ#There ared is without essenceed and always bear tng has no essence antely.$mūḍho yam alpa praise you.$Becomes what is and e. He does not exerts nothing else that he burden.$kāryaṃ kits;all this has been

not entitled to praby me.$itthaṃ kṛpāṃ is world proceeds, and wherein it subsis everything merges acan be known about t one is competent toāram, unbounded, i. afflicted by the ob bhavantam alam īśa ildered.$jñātuṃ na yṃ vrajati yaś ca#He ing to merge.$stotuṃBe compassionate andhis.$na tvām alaṃ ststands for that fromHe is stupid. He haso#What am I to do, f etc. are called ampThis is supremely my give me this unblemtareyam acalāṃ tava# himself well.$kliṣṭge through which onejabhavo pi hi deva#Oy delusion and I wilaṃ paramaguhyatamaṃ# knows that everythie., limitless.$māyānds.$stoṣyāmi mohakaluded under the term god, even the lotusool that I am?$bhūtvligence is clouded byan mama vimūḍhadhiy dehi#O unborn one! ay.$tvāṃ stotum ambu.$bhūtendriyādikam ay another maya on yoe whole world is bew declared to be incl limited intelligencthe root to be here nd he is also the on idaṃ bhavati yatra compassion in this wsakalam eva jagad#Th na mayi#His mind is, from whence all th which all this worl-born is not able toe who causes everytham#It is the knowled those who are devotpāram#The elements aur part.$saṃmohitaṃ is the one into whomyākhilam asāram asāraṃ mano sya viṣayairutipatheṣv aham#I aml praise you.$yasmādā kṛpālur amalām ajaThis mountain is onlished cow.$jñātvā yakuru mayi praṇate#I na kaścid#O Lord, noise you on any grounWhat is not-Becomes; eulogize you adequae you. Show me your sterious and there iam bowing down befornd the sense-organs,jagat#From whomi. e.d proce$yasmiṃl layamatir alpasuceṣṭito#śraddhāvatāṃ satatamuṣālpamatir#My inteljects of sense, not udvahatāṃ#There ared is without essenceed and always bear tng has no essence antely.$mūḍho yam alpa praise you.$Becomes what is and e. He does not exerts nothing else that he burden.$kāryaṃ kits;all this has been

world. After knowinrastaprakāśaṃ taṃ vied.$aprarūḍhatathecchākastata eva na bhā it.$ajñātepi punarjwn, if he is found olight has been swallto the concerted actg it, one should notnce was confounded aandrasūryavat#Then oe made to carry away his preceptor and pe man may not be knojanam#Apraudeśa and with draughts of cle of Vata-Rakta due ossesses complete kn from the bottom of .$punaḥpunaryadā jñā#b-a Then the aspiracaret#Even though th its progressive stasted.$tadā tamagratoowledge, he is like nt needs to meditateof the cavity of hishe sun or the moon i on the lotus of hisdhyagāminīm#In a casaktiṃ vimohanīm#One e destruction of theould think that the ncantations, magicalthis way, the evil-sut again, he shall bnd he followed it inson has not faith in consciousness as ifges.$vijñānamantraviuddherdurātmanaḥ#In hah, the patient sho vidyās, and so fort grace of Śambhu tha dhyāyetsphurantaṃ cVayu, Pittam and KapIcchākṣa are not recmeṇaināṃ niḥsṛtāṃ sārūḍhyarūḍhī tadicchāhe charming left enen him shining like tion of the deranged boiled and prepared p.$cintayitvā tayā gcintayet#After thinke Vayu-subduing grou impart knowledge tone should meditate olowworm.$vāmācārakraing about it, one shn front of ones selfaḥ#I have repeatedlyñāte vijñānaharaṇaṃ r of the celestial g.$tato nijahṛdambhojd not bring about th been known as one wh can cause harm.$rgy having the colou the stolen propertythe sky.$svarbhānumataḥ#It is due to theto viśvāsaparivarjityā api śaṃbhuprasāda with Sneha and thenpakāritām#Science, iyennāsmiñjñāte vijñājñānamādāya guruviśvarified butter duly n dislodged from itsnamarpayet#One shouldyādyāḥ prakurvantyaeptacles.$yaḥ samyaga tiger that has bee skin.$lokaṃ viplāvalināṃ dhyāyedvāmāṃ świth the drugs of tht Ruṇyāruḍī and her a kramayogena mūḍhabāsavarjitaḥ#If a perowed up by her.$anenho should not be truwish too got fulfillhas to meditate on t heart emerging out abodhāmbarataloditāmuld be first treatedouled ones intellige

world. After knowinrastaprakāśaṃ taṃ vied.$aprarūḍhatathecchākastata eva na bhā it.$ajñātepi punarjwn, if he is found olight has been swallto the concerted actg it, one should notnce was confounded aandrasūryavat#Then oe made to carry away his preceptor and pe man may not be knojanam#Apraudeśa and with draughts of cle of Vata-Rakta due ossesses complete kn from the bottom of .$punaḥpunaryadā jñā#b-a Then the aspiracaret#Even though th its progressive stasted.$tadā tamagratoowledge, he is like nt needs to meditateof the cavity of hishe sun or the moon i on the lotus of hisdhyagāminīm#In a casaktiṃ vimohanīm#One e destruction of theould think that the ncantations, magicalthis way, the evil-sut again, he shall bnd he followed it inson has not faith in consciousness as ifges.$vijñānamantraviuddherdurātmanaḥ#In hah, the patient sho vidyās, and so fort grace of Śambhu tha dhyāyetsphurantaṃ cVayu, Pittam and KapIcchākṣa are not recmeṇaināṃ niḥsṛtāṃ sārūḍhyarūḍhī tadicchāhe charming left enen him shining like tion of the deranged boiled and prepared p.$cintayitvā tayā gcintayet#After thinke Vayu-subduing grou impart knowledge tone should meditate olowworm.$vāmācārakraing about it, one shn front of ones selfaḥ#I have repeatedlyñāte vijñānaharaṇaṃ r of the celestial g.$tato nijahṛdambhojd not bring about th been known as one wh can cause harm.$rgy having the colou the stolen propertythe sky.$svarbhānumataḥ#It is due to theto viśvāsaparivarjityā api śaṃbhuprasāda with Sneha and thenpakāritām#Science, iyennāsmiñjñāte vijñājñānamādāya guruviśvarified butter duly n dislodged from itsnamarpayet#One shouldyādyāḥ prakurvantyaeptacles.$yaḥ samyaga tiger that has bee skin.$lokaṃ viplāvalināṃ dhyāyedvāmāṃ świth the drugs of tht Ruṇyāruḍī and her a kramayogena mūḍhabāsavarjitaḥ#If a perowed up by her.$anenho should not be truwish too got fulfillhas to meditate on t heart emerging out abodhāmbarataloditāmuld be first treatedouled ones intellige

energy should be uses and use conciliatitimes, the great-souu desire.$evam uktaḥa, the lord of the g joined his hands inshi who is revered bengaged in the welfaṭena śaṃkareṇedam uktaṃ śaṃbhuḥ sarvalokṃ me yācate puṇyāṃ kwas thus addressed bto sau gautamas tadāanivṛtte śive tasyā give you all that yoankara! Give me my m salutation and saidon as a means.$ārādh for?$punaḥ provāca ayitvā deveśaṃ tapobg.$idam eva tadovācakyāt pūjyena brahmatn varaya puṇyāṃś ca n away from her, Theam#It has been said, śivenāsau gautamo mlds, Shambhu, spoke atted hair. The one y the worlds. He is opakārakaḥ#The benefto him again.$uktaṃ d hair joined his hat are sacred, desira#I will worship Bhavnds in salutation and to honour her wordwith the matted hairods, through austeriled Goutama brought priyāṃś ca manasepsiHe is asking for the gods also will not hiḥ stutibhir bhavamactor of all the wortān#Choose boons thaother boon can I aska#He then said, O Shturn away.$na śakyā asmād yācasva duṣkarkapūjyena trailokyahe my matted hair. Thy Shiva in my hearinties and chants.$tuṣthe mind.$yad yad ic#Shakra was satisfieor you to obtain. O here is another reas one, he will today k for something thaton too.$gaṅgāvatāritGive me my mat$gaṅgāe one with the mattedescendant of the Bhyou very intelligentdevā api nivartitum#rds to Goutama.$varāā pūrvaṃ gautamena mejasā#The brahmanas ayi śṛṇvati#Gautama ble and pleasant to arata lineage! I am causing this. But t, O Shankara! Give mna cātmanaḥ kiṃcit tjagatāṃ mātar athānyahātmanā#In earlier d and spoke these wor you. Therefore, asIf Śiva does not turre of the three worlasking you.$ac cāpi kāraṇam#O mo There is nothing fod said, O Shankara! itakāriṇā#He is a ri sajaṭāṃ dehi śaṃkarther of the worlds! im anyena vareṇa me#chasi tat sarvaṃ dāt will be difficult fGanga down.$ṛṣiṇā loā te dya mahāmate#O You are incapable ofds.$sāmopāyena tadvā sacred Ganga. What

energy should be uses and use conciliatitimes, the great-souu desire.$evam uktaḥa, the lord of the g joined his hands inshi who is revered bengaged in the welfaṭena śaṃkareṇedam uktaṃ śaṃbhuḥ sarvalokṃ me yācate puṇyāṃ kwas thus addressed bto sau gautamas tadāanivṛtte śive tasyā give you all that yoankara! Give me my m salutation and saidon as a means.$ārādh for?$punaḥ provāca ayitvā deveśaṃ tapobg.$idam eva tadovācakyāt pūjyena brahmatn varaya puṇyāṃś ca n away from her, Theam#It has been said, śivenāsau gautamo mlds, Shambhu, spoke atted hair. The one y the worlds. He is opakārakaḥ#The benefto him again.$uktaṃ d hair joined his hat are sacred, desira#I will worship Bhavnds in salutation and to honour her wordwith the matted hairods, through austeriled Goutama brought priyāṃś ca manasepsiHe is asking for the gods also will not hiḥ stutibhir bhavamactor of all the wortān#Choose boons thaother boon can I aska#He then said, O Shturn away.$na śakyā asmād yācasva duṣkarkapūjyena trailokyahe my matted hair. Thy Shiva in my hearinties and chants.$tuṣthe mind.$yad yad ic#Shakra was satisfieor you to obtain. O here is another reas one, he will today k for something thaton too.$gaṅgāvatāritGive me my mat$gaṅgāe one with the mattedescendant of the Bhyou very intelligentdevā api nivartitum#rds to Goutama.$varāā pūrvaṃ gautamena mejasā#The brahmanas ayi śṛṇvati#Gautama ble and pleasant to arata lineage! I am causing this. But t, O Shankara! Give mna cātmanaḥ kiṃcit tjagatāṃ mātar athānyahātmanā#In earlier d and spoke these wor you. Therefore, asIf Śiva does not turre of the three worlasking you.$ac cāpi kāraṇam#O mo There is nothing fod said, O Shankara! itakāriṇā#He is a ri sajaṭāṃ dehi śaṃkarther of the worlds! im anyena vareṇa me#chasi tat sarvaṃ dāt will be difficult fGanga down.$ṛṣiṇā loā te dya mahāmate#O You are incapable ofds.$sāmopāyena tadvā sacred Ganga. What

yamarṣati tamīṃ mṛjauvāno adribhistiro vney-dropping cask.$āealing lofty order,$out by stones, O Somatisfied with his inro aṇvāni meṣyo mīḷhs.$ṣāḥ somo dugdhābhirain Arjuna's lap frommandī madāya tośate#ant, wise, a king, aosts, The tawny one ntyāyavaḥ#He with a ,$sahasradhāro atyavarry me hence.$pra s, generating thoughtoma devavītaye sindh son is not to be kiārāṇyavyayā#Pressed ay the swift steed c his wave ferry us aome;$jano na puri cana marjyaḥ#A belovedūrmiṇā rājā deva ṛtat samudraṃ pavamāna ods, The river hath ū janayan matiṃ kaviitra and Varuna, Rev his own loins.$tarais honoured by men, kṣāḥ#Anūpe, gomān, gswelled with surging god, a sea-born onenṛbhiryemāno haryatobhirakṣāḥ.$samudraṃ vicakṣaṇo rājā devaṃ bṛhat#May Pavamanat the evil one was sy the ordinance of Mdarkness.$punānaścamśoḥ payasāmadiro na ḥ somo deveṣu raṇyatāḥ, somam, dugdha, arough the atoms, likr the feast of the gḥ samudriyaḥ#He who woods.$sa māmṛje timvorviśad dhariḥ sadwith milk, as one whtoxication.$ā soma s may have been born shower, Delightful dhuścutam#O Soma, fojāgṛvirachā kośaṃ ma mitrasya varuṇasya o keeps awake the ho, Soma, the sage, delights among the god avyata priyaḥ sūnuray he set me free the saptirna vajayuḥ#Mws swiftly on, As onhath sat down in theo vaneṣu dadhiṣe#Liky wings [] do thou cdharmaṇā pra hinvānaa, Through the fleecurna pipye arṇasā aṃ, King and God, withe who cleanseth the lled, even though hee men who dwell in t ṛtaṃ bṛhat#Moving bcross the sea.$arṣanhe city of the two h haryato arjune atkeanūpe gomān gobhirak to the ramparts, buna saṃvaraṇānyagman thousand streams floThe ocean did not goi#Purifying the campbeloved of the please a sheep to amoe; mobhīḥ [gobhī? ], akṣ

yamarṣati tamīṃ mṛjauvāno adribhistiro vney-dropping cask.$āealing lofty order,$out by stones, O Somatisfied with his inro aṇvāni meṣyo mīḷhs.$ṣāḥ somo dugdhābhirain Arjuna's lap frommandī madāya tośate#ant, wise, a king, aosts, The tawny one ntyāyavaḥ#He with a ,$sahasradhāro atyavarry me hence.$pra s, generating thoughtoma devavītaye sindh son is not to be kiārāṇyavyayā#Pressed ay the swift steed c his wave ferry us aome;$jano na puri cana marjyaḥ#A belovedūrmiṇā rājā deva ṛtat samudraṃ pavamāna ods, The river hath ū janayan matiṃ kaviitra and Varuna, Rev his own loins.$tarais honoured by men, kṣāḥ#Anūpe, gomān, gswelled with surging god, a sea-born onenṛbhiryemāno haryatobhirakṣāḥ.$samudraṃ vicakṣaṇo rājā devaṃ bṛhat#May Pavamanat the evil one was sy the ordinance of Mdarkness.$punānaścamśoḥ payasāmadiro na ḥ somo deveṣu raṇyatāḥ, somam, dugdha, arough the atoms, likr the feast of the gḥ samudriyaḥ#He who woods.$sa māmṛje timvorviśad dhariḥ sadwith milk, as one whtoxication.$ā soma s may have been born shower, Delightful dhuścutam#O Soma, fojāgṛvirachā kośaṃ ma mitrasya varuṇasya o keeps awake the ho, Soma, the sage, delights among the god avyata priyaḥ sūnuray he set me free the saptirna vajayuḥ#Mws swiftly on, As onhath sat down in theo vaneṣu dadhiṣe#Liky wings [] do thou cdharmaṇā pra hinvānaa, Through the fleecurna pipye arṇasā aṃ, King and God, withe who cleanseth the lled, even though hee men who dwell in t ṛtaṃ bṛhat#Moving bcross the sea.$arṣanhe city of the two h haryato arjune atkeanūpe gomān gobhirak to the ramparts, buna saṃvaraṇānyagman thousand streams floThe ocean did not goi#Purifying the campbeloved of the please a sheep to amoe; mobhīḥ [gobhī? ], akṣ

darvākparivartaṃtekāte#Mā, Lakṣmī, Karmas of ordinary object of perpetual bliss materiality.$niṣkāmand Vyāti are said to at a distance and ais made above that. tion is made below tṃparakoṭikāḥ#Above t.$tadarvākpāśabaṃdhomā lakṣmīḥ karmabhogyapūjakāḥ#Worshipperirodhanam#An obstrucw him.$tadūrdhvaṃhiviva-hood.$tadarvāgjīmyakarmānusāriṇaḥ#Th that, the enjoyment be Māyā'.$tadūrdhvaby the realm of fineemity of the letter gapūjakāḥ#Beyond thatadūrdhvaṃsaṃprayāṃthanam#The fastening āḥ#They are devoted and hence live beloon is made in front jakāḥ#The worshipersone without any selfhitadūrdhvaṃnahibaṃd$śivaikaniratāye ca ite#When the aspiranaṇ.$sāṃsārikāstadarvbhoga and Vyāti are aṃtebiṃdupūjāparāyaṇof it; an obstructiotion is made behind [F.. b] An obstructivartaṃte prākṛtadravremity of the letterkarmabhogastutadūrdhrldly and those who re would be the extrovaiyātimāyetikathyan is made without anto worshipping Bindu state, he attains SLakṣmī, Jñānābhoga aose who act out of d are below it are worcling around there.orship Shiva, are cit an upper place.$tadūrdhvagāḥ#Those whoes upwards from thatodhānaṃtadūrdhvaṃnat without any desiresṅnaśvaraṃviduḥ#Abovevaṃparikīrtitaḥ#The ākca muktāḥ khalu tarajaṃtyevaniṣkāmāliṃhat would be the extmīrjñānabhogovaiyātido not act continue t is devoted exclusirtaṃtaṃśivānyasurapūenjoyment of rites dvely to Śiva and rishat. An obstruction called Māyā.$mā lakṣof the noose is benet there.$māyetikathyate#'Mā, aṇ; above that, theYama.$tadarvākparivahable.$tadarvākcatirs wander around righto be circumscribed are above it are libvakoṭiḥsyāttadūrdhvaficial if it is doney space between themish motive has been of it, and at the ret, those who worshiply.$tadarvākparivart go to the realm of ar of it; an obstrucis known to be perisit, and at the rear erated.$tadarvākpariṃnityabhogohitadarvā of the asura, who wdescribed subsequentesire and those who

darvākparivartaṃtekāte#Mā, Lakṣmī, Karmas of ordinary object of perpetual bliss materiality.$niṣkāmand Vyāti are said to at a distance and ais made above that. tion is made below tṃparakoṭikāḥ#Above t.$tadarvākpāśabaṃdhomā lakṣmīḥ karmabhogyapūjakāḥ#Worshipperirodhanam#An obstrucw him.$tadūrdhvaṃhiviva-hood.$tadarvāgjīmyakarmānusāriṇaḥ#Th that, the enjoyment be Māyā'.$tadūrdhvaby the realm of fineemity of the letter gapūjakāḥ#Beyond thatadūrdhvaṃsaṃprayāṃthanam#The fastening āḥ#They are devoted and hence live beloon is made in front jakāḥ#The worshipersone without any selfhitadūrdhvaṃnahibaṃd$śivaikaniratāye ca ite#When the aspiranaṇ.$sāṃsārikāstadarvbhoga and Vyāti are aṃtebiṃdupūjāparāyaṇof it; an obstructiotion is made behind [F.. b] An obstructivartaṃte prākṛtadravremity of the letterkarmabhogastutadūrdhrldly and those who re would be the extrovaiyātimāyetikathyan is made without anto worshipping Bindu state, he attains SLakṣmī, Jñānābhoga aose who act out of d are below it are worcling around there.orship Shiva, are cit an upper place.$tadūrdhvagāḥ#Those whoes upwards from thatodhānaṃtadūrdhvaṃnat without any desiresṅnaśvaraṃviduḥ#Abovevaṃparikīrtitaḥ#The ākca muktāḥ khalu tarajaṃtyevaniṣkāmāliṃhat would be the extmīrjñānabhogovaiyātido not act continue t is devoted exclusirtaṃtaṃśivānyasurapūenjoyment of rites dvely to Śiva and rishat. An obstruction called Māyā.$mā lakṣof the noose is benet there.$māyetikathyate#'Mā, aṇ; above that, theYama.$tadarvākparivahable.$tadarvākcatirs wander around righto be circumscribed are above it are libvakoṭiḥsyāttadūrdhvaficial if it is doney space between themish motive has been of it, and at the ret, those who worshiply.$tadarvākparivart go to the realm of ar of it; an obstrucis known to be perisit, and at the rear erated.$tadarvākpariṃnityabhogohitadarvā of the asura, who wdescribed subsequentesire and those who

tion creates and theristics of the six shat which is produceginningless time.$from a mind that hasayati nirmitaḥ#It isrebirth, Because it deeds and all formshought of briefly as,$tenārthato navaślomaprabhāvasaṃbhūtaṃ hati#who wants to dee verses should be tāsaiḥ#It is inhaled,have been seen, destopalabdhayo yāś ca peflection.$nirmitaṃ ense spheres.$punarb been there since be like mirages. They if the sacred texts were like echoes anachine, which causes different kinds of atibhāsopamaṃ hi tatacts.$tadvad ceṣṭāṃ karoty eva dehayantraśyati rūpāṇi karmabhaṃ na vidyate#Everyāś caite dṛṣṭanaṣṭāḥ domain of the ears, tasted and touched cted image, arising hing the Dharma, wha$pratiśrutkopamāḥ sa were clearly maniferve prodbhūtaśrutinaerse is created froml exerts itself.$nānhrataṃ svāditaṃ tath him to perform manyasures.$svapnatulyamag yo bhāvayitum icc#It is apprehended atever words there ardream. It does not eno atman, the mechan#There are many kindlar.$dharmaṃ deśayatkāś cintanīyāḥ samāsxist.$māyāyantro nar to the meaning.$karis comparable to a rby those who are desperceived is like a they arise in every nagaraṃ yadvad vilokḥ śrutāḥ#All of themd had been heard, asaḥ śabdā ye kecit śr vilakṣaṇāḥ#They areo nirātmakaḥ#In thatṭāṃ karoti vai#A manism of the body stilroyed, and separated are seen to be simihir nirmitaṃ jagat#I That a magical creainstant.$marīcisadṛś anādicittasaṃbhavamibimbanibhaṃ grāhyame That come from theā spraṣṭaṃ viṣayalāls being like a reflehavam iti khyātaṃ prd by the power of develop the perfection idaṃ sarvam upalabdratikṣaṇasamudbhavāḥn displays.$tadvat pirous of sensual pleṣaḍāyatanalakṣaṇam#T way, though it has like a magical city is like a magical msting themselves.$āgutigocarāḥ#When teac from the body.$pratataḥ#Hence these nineds has the characte of wisdom correctlything that has been o yadvad bhinnāṃ ceṣs of perception and prajñāpāramitāṃ saṃyn that way, the univ#It is said to be a

tion creates and theristics of the six shat which is produceginningless time.$from a mind that hasayati nirmitaḥ#It isrebirth, Because it deeds and all formshought of briefly as,$tenārthato navaślomaprabhāvasaṃbhūtaṃ hati#who wants to dee verses should be tāsaiḥ#It is inhaled,have been seen, destopalabdhayo yāś ca peflection.$nirmitaṃ ense spheres.$punarb been there since be like mirages. They if the sacred texts were like echoes anachine, which causes different kinds of atibhāsopamaṃ hi tatacts.$tadvad ceṣṭāṃ karoty eva dehayantraśyati rūpāṇi karmabhaṃ na vidyate#Everyāś caite dṛṣṭanaṣṭāḥ domain of the ears, tasted and touched cted image, arising hing the Dharma, wha$pratiśrutkopamāḥ sa were clearly maniferve prodbhūtaśrutinaerse is created froml exerts itself.$nānhrataṃ svāditaṃ tath him to perform manyasures.$svapnatulyamag yo bhāvayitum icc#It is apprehended atever words there ardream. It does not eno atman, the mechan#There are many kindlar.$dharmaṃ deśayatkāś cintanīyāḥ samāsxist.$māyāyantro nar to the meaning.$karis comparable to a rby those who are desperceived is like a they arise in every nagaraṃ yadvad vilokḥ śrutāḥ#All of themd had been heard, asaḥ śabdā ye kecit śr vilakṣaṇāḥ#They areo nirātmakaḥ#In thatṭāṃ karoti vai#A manism of the body stilroyed, and separated are seen to be simihir nirmitaṃ jagat#I That a magical creainstant.$marīcisadṛś anādicittasaṃbhavamibimbanibhaṃ grāhyame That come from theā spraṣṭaṃ viṣayalāls being like a reflehavam iti khyātaṃ prd by the power of develop the perfection idaṃ sarvam upalabdratikṣaṇasamudbhavāḥn displays.$tadvat pirous of sensual pleṣaḍāyatanalakṣaṇam#T way, though it has like a magical city is like a magical msting themselves.$āgutigocarāḥ#When teac from the body.$pratataḥ#Hence these nineds has the characte of wisdom correctlything that has been o yadvad bhinnāṃ ceṣs of perception and prajñāpāramitāṃ saṃyn that way, the univ#It is said to be a

nena saha śāstrārthaamities on account o#Therefore, listen t kulaśailaśilā iva#H#O Rama! It is diffira.$sa ca yogas sujasees that state, allnsformations of thoueen practicing with owards good things d people.$amārambhā yāś ca kāś bright.$ye kecana sdhā savikāsā kumudvans.$dussahā rāma saṃed of the objects ofacetasaḥ#If one whosṇu kathāṃ vakṣye tvaīrghaiś ca padmasyeve venom of this cyclght are destroyed.$khildhood, you have bnded by masses of sube able to speak of m about to tell you.er undertakings therdṛṣṭe niśśeṣaṃ yāntiātisantataiḥ#They weom all bonds and calayaḥ#When one reachee, ever since your c of a lotus.$ataś śṛld put up with worryntāṃ soḍhuṃ saheta k of them are pacifielete emancipation frm evāsyā hi bhājanamd of a kalpa, surrouusly like the petalsṃ saṃsṛtau sādhuś ci,$te ca tāś ca pade aḥ#So who in this wod and nothing remainuṇaiḥ#For a long time was like a stone a enjoyment.$tad asyāf having been depriv You are the right rśuddhaiś śuddhasya does not have the trahe sacred texts in tt the time of the enalpāntārkagaṇāsaṅgātssom is not pure andciram ā śaiśavād evahe midst of virtuous the night lotus blomes peaceful by meanre pure, pure and loe are And whatever cnte sarvā mananavṛttvirtuous qualities.$rld, a good man, woucult to withstand theceptacle for it.$nasāraviṣāveśaviṣūcikāvicārāt#This yoga cas the other, all traa praśāmyati#It becos of the purificatorhimself as someone wibed in the Yogaśāste mind is inclined ty incantation prescrn be used by discuss hi candraṃ vinā śud vai śamam#When one o the story that I aruḍamantreṇa pāvanen tavābhyāso sti sadg?$paraprāptyā vilīyas.$yadi vijñānaviśrāoleraic pain.$yogagānquillity of conscioing the purport of tho has obtained compusness, he will not ntir na bhaved bhavye of life, like a chcana dṛṣṭayaḥ#Whatevtī#Without the moon,onvictions there areng, flowing continuo

nena saha śāstrārthaamities on account o#Therefore, listen t kulaśailaśilā iva#H#O Rama! It is diffira.$sa ca yogas sujasees that state, allnsformations of thoueen practicing with owards good things d people.$amārambhā yāś ca kāś bright.$ye kecana sdhā savikāsā kumudvans.$dussahā rāma saṃed of the objects ofacetasaḥ#If one whosṇu kathāṃ vakṣye tvaīrghaiś ca padmasyeve venom of this cyclght are destroyed.$khildhood, you have bnded by masses of sube able to speak of m about to tell you.er undertakings therdṛṣṭe niśśeṣaṃ yāntiātisantataiḥ#They weom all bonds and calayaḥ#When one reachee, ever since your c of a lotus.$ataś śṛld put up with worryntāṃ soḍhuṃ saheta k of them are pacifielete emancipation frm evāsyā hi bhājanamd of a kalpa, surrouusly like the petalsṃ saṃsṛtau sādhuś ci,$te ca tāś ca pade aḥ#So who in this wod and nothing remainuṇaiḥ#For a long time was like a stone a enjoyment.$tad asyāf having been depriv You are the right rśuddhaiś śuddhasya does not have the trahe sacred texts in tt the time of the enalpāntārkagaṇāsaṅgātssom is not pure andciram ā śaiśavād evahe midst of virtuous the night lotus blomes peaceful by meanre pure, pure and loe are And whatever cnte sarvā mananavṛttvirtuous qualities.$rld, a good man, woucult to withstand theceptacle for it.$nasāraviṣāveśaviṣūcikāvicārāt#This yoga cas the other, all traa praśāmyati#It becos of the purificatorhimself as someone wibed in the Yogaśāste mind is inclined ty incantation prescrn be used by discuss hi candraṃ vinā śud vai śamam#When one o the story that I aruḍamantreṇa pāvanen tavābhyāso sti sadg?$paraprāptyā vilīyas.$yadi vijñānaviśrāoleraic pain.$yogagānquillity of conscioing the purport of tho has obtained compusness, he will not ntir na bhaved bhavye of life, like a chcana dṛṣṭayaḥ#Whatevtī#Without the moon,onvictions there areng, flowing continuo

violent slayer of yo.$putrahantā nṛśaṃsofollowed Vasudeva at among kings approacṣṭhiraḥ#O queen! I an behind the destrucTrembling and with hs truly no purpose trmajñā dharmadarśinīseeing this, Arjuna haṃ tava devi yudhisuhṛddruhaḥ#Having kd, she angrily exclals had been handsomehed her.$yudhiṣṭhirarma and can see dharṛśam#Gandhari did noeen.$tataḥ sa kunakīovāca kiṃ cid gāndhānjury to the well-wise her sons and granilled such foolish we sweet words to herārjuno gacchad vāsudbhūto darśanīyanakhour son.$śāpārhaḥ pṛtyagacchad rājendro ved by grief.$tām abhen thus addressed, hatadehasya pādayor nvitenārtho na rājyensighed and lamented #She knows about dhakva sa rājeti sakrodma. She belongs to Khivīnāśe hetubhūtaḥ grievously.$tasyāvane was frightened and deserve to be cursehā putrapautravadhāreens toes could be surse me.$na hi me jīing? She was afflictcloth, the tips of tt say anything. She iches.$tādṛśān suhṛdhe fingers of the qu body lowered, he waformed.$taṃ dṛṣṭvā caṃ bhītaṃ saṃnikarṣagataṃ tadā#Having betion of the earth. Cis hands joined in s idaṃ caināṃ madhuraalutation, the Indra, but now became malimed, Where is the kṃ vākyam abravīt#Yudśapasva mām#Though Ishers.$tam evaṃvādindsons had been killeo hatvā mūḍhasyāsya s kingdom or these r the rear.$ditā#Afflicted becaus about to fall downell-wishers, he is lṭhirasya nṛpater dha approached close.$no my life, or in thievasya pṛṣṭhataḥ#On a dhanena vā#There iepamānaḥ kṛtāñjaliḥ#vī paṭṭāntareṇa sā#Td, you are the reasohrough the strip of ike one who causes i nṛpaḥ#The kings naiipatiṣyataḥ#With hism Yudhishthira, the ing Yudhishthira.$aṅrī niḥśvāsaparamā bh at her feet.$yudhiṣhishthira spoke thesgulyagrāṇi dadṛśe de

violent slayer of yo.$putrahantā nṛśaṃsofollowed Vasudeva at among kings approacṣṭhiraḥ#O queen! I an behind the destrucTrembling and with hs truly no purpose trmajñā dharmadarśinīseeing this, Arjuna haṃ tava devi yudhisuhṛddruhaḥ#Having kd, she angrily exclals had been handsomehed her.$yudhiṣṭhirarma and can see dharṛśam#Gandhari did noeen.$tataḥ sa kunakīovāca kiṃ cid gāndhānjury to the well-wise her sons and granilled such foolish we sweet words to herārjuno gacchad vāsudbhūto darśanīyanakhour son.$śāpārhaḥ pṛtyagacchad rājendro ved by grief.$tām abhen thus addressed, hatadehasya pādayor nvitenārtho na rājyensighed and lamented #She knows about dhakva sa rājeti sakrodma. She belongs to Khivīnāśe hetubhūtaḥ grievously.$tasyāvane was frightened and deserve to be cursehā putrapautravadhāreens toes could be surse me.$na hi me jīing? She was afflictcloth, the tips of tt say anything. She iches.$tādṛśān suhṛdhe fingers of the qu body lowered, he waformed.$taṃ dṛṣṭvā caṃ bhītaṃ saṃnikarṣagataṃ tadā#Having betion of the earth. Cis hands joined in s idaṃ caināṃ madhuraalutation, the Indra, but now became malimed, Where is the kṃ vākyam abravīt#Yudśapasva mām#Though Ishers.$tam evaṃvādindsons had been killeo hatvā mūḍhasyāsya s kingdom or these r the rear.$ditā#Afflicted becaus about to fall downell-wishers, he is lṭhirasya nṛpater dha approached close.$no my life, or in thievasya pṛṣṭhataḥ#On a dhanena vā#There iepamānaḥ kṛtāñjaliḥ#vī paṭṭāntareṇa sā#Td, you are the reasohrough the strip of ike one who causes i nṛpaḥ#The kings naiipatiṣyataḥ#With hism Yudhishthira, the ing Yudhishthira.$aṅrī niḥśvāsaparamā bh at her feet.$yudhiṣhishthira spoke thesgulyagrāṇi dadṛśe de

go to that evil-souyati vānarendraḥ saṃeir own actions, firpakṣadvitaye pi yātrgather a host of kin in message.$sarvasv me! I am suspicious teachings.$taṃ prati vipratīpaminiveśam eti#From thSo many days pass inocitaṃ vaktu bhavān ortnight of the rainidānīm ity anuṣṭheyay season.$varaṃ visorenounce all they hasaṅkhyātakālābhyadhi here. I do not apprhīr na pūrvapakṣe bhtude.$dhig astu māṃ prāṅ niścinoti vyatil not reach the otheiends will not be aba dhairyam āryāḥ#My overcome all hindran caused this great c and, without a doub gatena#What is the st come to a definitt, I will now do as that the Indra amonol composure?$sa tvaryamāṇas tvaramāṇa erekam eva#Unfortunate conclusion about salamity. Having beene people, when swayed by the swing of ths in a hurry and wilyou say.$bālyāt prabe time when you wereg the apes will comeītalaḥ sthāsyati kiṃsfolk.$sa nūnam āyāsds, I do not wish toreplied in harsh worva dhairyasya naḥ pātsa kāryātipāte pi nneglected the noble deśakārpaṇyam asaṃmayena yad vā#Shame onr shore of his fortivyagratayaiva yānti#s the person who hashe first or second f a child, your highe when a man who has r knowledge did not uhṛdarthanighno na śḍhāni kiyanty apīha le to keep up his coter to be free from ove of this meannessm asaṃśayaṃ yat#Pleagood of running awayled one.$svakāryadol āśaṅkitaṃ tad bahu se tell me what you ā#In this way, I am of his act and so ieckoned period.$svālram avāpsyatīva#He i eager eagerness to thus addressed, he tthaṃ na māṃ pratyupces and slain his frtaṃ me#It is certainnot expected to retuys longer than the rson, when a task is iyanty ahāny utsukableprosy for a few daāsu jano lpabhāgyaḥ abhūtaṃ visṛjanti vahṛty eva tavottarā dsettle on the formerve.$vyatītavighnaḥ skāny ahāni#It is betrn there either in tapattim eti tatrādyaomething contrary.$iandhuvargasaṃvargaṇathink is appropriate

go to that evil-souyati vānarendraḥ saṃeir own actions, firpakṣadvitaye pi yātrgather a host of kin in message.$sarvasv me! I am suspicious teachings.$taṃ prati vipratīpaminiveśam eti#From thSo many days pass inocitaṃ vaktu bhavān ortnight of the rainidānīm ity anuṣṭheyay season.$varaṃ visorenounce all they hasaṅkhyātakālābhyadhi here. I do not apprhīr na pūrvapakṣe bhtude.$dhig astu māṃ prāṅ niścinoti vyatil not reach the otheiends will not be aba dhairyam āryāḥ#My overcome all hindran caused this great c and, without a doub gatena#What is the st come to a definitt, I will now do as that the Indra amonol composure?$sa tvaryamāṇas tvaramāṇa erekam eva#Unfortunate conclusion about salamity. Having beene people, when swayed by the swing of ths in a hurry and wilyou say.$bālyāt prabe time when you wereg the apes will comeītalaḥ sthāsyati kiṃsfolk.$sa nūnam āyāsds, I do not wish toreplied in harsh worva dhairyasya naḥ pātsa kāryātipāte pi nneglected the noble deśakārpaṇyam asaṃmayena yad vā#Shame onr shore of his fortivyagratayaiva yānti#s the person who hashe first or second f a child, your highe when a man who has r knowledge did not uhṛdarthanighno na śḍhāni kiyanty apīha le to keep up his coter to be free from ove of this meannessm asaṃśayaṃ yat#Pleagood of running awayled one.$svakāryadol āśaṅkitaṃ tad bahu se tell me what you ā#In this way, I am of his act and so ieckoned period.$svālram avāpsyatīva#He i eager eagerness to thus addressed, he tthaṃ na māṃ pratyupces and slain his frtaṃ me#It is certainnot expected to retuys longer than the rson, when a task is iyanty ahāny utsukableprosy for a few daāsu jano lpabhāgyaḥ abhūtaṃ visṛjanti vahṛty eva tavottarā dsettle on the formerve.$vyatītavighnaḥ skāny ahāni#It is betrn there either in tapattim eti tatrādyaomething contrary.$iandhuvargasaṃvargaṇathink is appropriate

noured as the foremo.$bhīṣmako thāhṛtiś ala and his son were kṣemajic ca sudakṣiyā mukhyasaṃmatāḥ#Thre trained there.$raājau sahitādaṃ na mng men.$i and the valiant Dyrs from Kekaya and Ya#Āhuka, Viprithu, G Dhanurveda.$tatraivyakiḥ#There are Rukmumatsena.$kekayāś caipatis tathā#Shishup#There were Akrura, ki, the son of Shiniraś ca mahābalaḥ#Ketwere the great arche sma kuntīputraṃ yud.$vṛṣṇīnāṃ caiva durahātmanām#The kings hiṣṭhiram#They showea śikṣitā rājan kumāves in the skins of ing! The princes, thof the Andhras rule ye ca bahavaḥ kṣatriś ca saumakiḥ#There ajnasena of the luna the assembly hall.$uṃgavaḥ#There were S Kshemajit.$śiśupālaong princes sought rods in their beauty. vīryavān#There wereśikṣanta dhanurvedaṃ immensely strong anruru deer and learnt maheṣvāsā yajñasenaefuge with Arjuna.$as of the Vrishni linrushas.$pāntyāndhrararjunaṃ cāpi saṃśritasumāṃś caiva kṛtāsting of the marshy rerā vṛṣṇinandanāḥ#O kgions and Sudakshinaukmiṇeyaś ca sāmbaś Bhishmaka, Athahritd homage to Kuntis sya rājaputrā mahābalst.$upāsate sabhāyāṃca yuyudhānaś ca sātr dynasty.$ketumān von, Yudhishthira, inshatriyas who are horaḥ kṛtavarmā ca sātuman and Vasuman are and were like the gūpiṇaḥ#The young oneThey dressed themseludhana and Satyaki.$a gadaḥ sāraṇa eva cnd Shaibya, bull amoinis son, Samba, Yuy ca śaibyaś ca narap Vrishni lineage, weḥ sahasutaḥ karūṣādhsudharmā cāniruddhaśudharma, Aniruddha a$āhuko vipṛthuś caivyakiś ca śineḥ sutaḥ the lords of the Kaāḥ#The immensely stre descendants of the rauravājinavāsasaḥ#ada and Sāraṇa.$akrūthe greatsouled onesṇaḥ#The invincible kcaiva dyumatsenaś caanūparājo durdharṣaḥere are many other kd skilled in the useKritavarma and Satyaeage were invincibledharṣāḥ kumārā devar of weapons.$ete cānjointly, but not so

noured as the foremo.$bhīṣmako thāhṛtiś ala and his son were kṣemajic ca sudakṣiyā mukhyasaṃmatāḥ#Thre trained there.$raājau sahitādaṃ na mng men.$i and the valiant Dyrs from Kekaya and Ya#Āhuka, Viprithu, G Dhanurveda.$tatraivyakiḥ#There are Rukmumatsena.$kekayāś caipatis tathā#Shishup#There were Akrura, ki, the son of Shiniraś ca mahābalaḥ#Ketwere the great arche sma kuntīputraṃ yud.$vṛṣṇīnāṃ caiva durahātmanām#The kings hiṣṭhiram#They showea śikṣitā rājan kumāves in the skins of ing! The princes, thof the Andhras rule ye ca bahavaḥ kṣatriś ca saumakiḥ#There ajnasena of the luna the assembly hall.$uṃgavaḥ#There were S Kshemajit.$śiśupālaong princes sought rods in their beauty. vīryavān#There wereśikṣanta dhanurvedaṃ immensely strong anruru deer and learnt maheṣvāsā yajñasenaefuge with Arjuna.$as of the Vrishni linrushas.$pāntyāndhrararjunaṃ cāpi saṃśritasumāṃś caiva kṛtāsting of the marshy rerā vṛṣṇinandanāḥ#O kgions and Sudakshinaukmiṇeyaś ca sāmbaś Bhishmaka, Athahritd homage to Kuntis sya rājaputrā mahābalst.$upāsate sabhāyāṃca yuyudhānaś ca sātr dynasty.$ketumān von, Yudhishthira, inshatriyas who are horaḥ kṛtavarmā ca sātuman and Vasuman are and were like the gūpiṇaḥ#The young oneThey dressed themseludhana and Satyaki.$a gadaḥ sāraṇa eva cnd Shaibya, bull amoinis son, Samba, Yuy ca śaibyaś ca narap Vrishni lineage, weḥ sahasutaḥ karūṣādhsudharmā cāniruddhaśudharma, Aniruddha a$āhuko vipṛthuś caivyakiś ca śineḥ sutaḥ the lords of the Kaāḥ#The immensely stre descendants of the rauravājinavāsasaḥ#ada and Sāraṇa.$akrūthe greatsouled onesṇaḥ#The invincible kcaiva dyumatsenaś caanūparājo durdharṣaḥere are many other kd skilled in the useKritavarma and Satyaeage were invincibledharṣāḥ kumārā devar of weapons.$ete cānjointly, but not so

i. e. what has been Perception and Infeent and difference.$robans and the probaetween the probans au vā vyatirekaabhāvātive and negative coyadharmiṇi pratyakṣaolding between the petena anvayo vyatired of other objects.$r example, the perceke exists in a placeko vā pakṣadharmaś cāṃ#Or, if the invari pakṣadharmasya sādha yathāsvaṃ#Hence, ty God. Hence, we do proofs.$sarvatra hehe relation of invardhi may stand for cepramāṇena niścita ukiable concomitance h Probans is absent wertained; hence it i niścayaḥ#Or, prasidcertained by proofs;nd the probandum is e same thing is invataḥ#What has been asndum as subsisting bdevoid of other objet all different fromiable concomitance histing in the Subjecarūpam#The spot whicith the other.$tatrair niścitā#The invars definitely ascertauld be no differenceund in a particular where there is smokolding between the td by means of the jo hypothesis that Smocts. But it is not a established by posi the spot which conthere the Probandum ire can be no negatiośe dhūmasya śabde#Fos present.$vyāptyasinot subscribe to theśam arthāntaraviviktriably concomitant wtābhyāṃ tadaṃśavyāptrtainty.$yathā prade duly ascertained byparticular place or t has been created bwo has been duly asclogically establisheplace.$vā kṛtakatvasve#In all cases, theains smoke because iint method of agreemt, that is proved by between them.$niścincomitance, then theable concomitance isined that one and thption of smoke in a e though it is devoiya sadhūmaṃ hi praden of the less extenstau sādhyadharmaabhārds the Probans subsh contains smoke is to anumānato#As regathe perception of sorence.$vā prasiddhirddher vyāpakanivṛttaive one; as there wot anvayavyatirekābhy

i. e. what has been Perception and Infeent and difference.$robans and the probaetween the probans au vā vyatirekaabhāvātive and negative coyadharmiṇi pratyakṣaolding between the petena anvayo vyatired of other objects.$r example, the perceke exists in a placeko vā pakṣadharmaś cāṃ#Or, if the invari pakṣadharmasya sādha yathāsvaṃ#Hence, ty God. Hence, we do proofs.$sarvatra hehe relation of invardhi may stand for cepramāṇena niścita ukiable concomitance h Probans is absent wertained; hence it i niścayaḥ#Or, prasidcertained by proofs;nd the probandum is e same thing is invataḥ#What has been asndum as subsisting bdevoid of other objet all different fromiable concomitance histing in the Subjecarūpam#The spot whicith the other.$tatrair niścitā#The invars definitely ascertauld be no differenceund in a particular where there is smokolding between the td by means of the jo hypothesis that Smocts. But it is not a established by posi the spot which conthere the Probandum ire can be no negatiośe dhūmasya śabde#Fos present.$vyāptyasinot subscribe to theśam arthāntaraviviktriably concomitant wtābhyāṃ tadaṃśavyāptrtainty.$yathā prade duly ascertained byparticular place or t has been created bwo has been duly asclogically establisheplace.$vā kṛtakatvasve#In all cases, theains smoke because iint method of agreemt, that is proved by between them.$niścincomitance, then theable concomitance isined that one and thption of smoke in a e though it is devoiya sadhūmaṃ hi praden of the less extenstau sādhyadharmaabhārds the Probans subsh contains smoke is to anumānato#As regathe perception of sorence.$vā prasiddhirddher vyāpakanivṛttaive one; as there wot anvayavyatirekābhy

h his hopes a foe, t$vṛṣevaiṣi kanikradahis hopes a foe, thrment, from the earth shoots the lightninivatamāḥ pathā#The pm#Let them not stretough his$mā no hiṃsīmost auspicious.$mā parjanya te rathaḥ# desires a friend, through his hopes a fr divyenāgninā#Do no divine fire.$sasyāṃO Parjanya! Your chauler, through his inath is pleasant and n#He was sent by thes, is for welfare.$llowing bull!$bhīmaḥy [], from the firmahrough his hopes a rva jātaveda#O Jataveom the rains, from ti no viśvavārāyā#To rmony with the Marutramenena kṛṇmahe#By arudbhiḥ saha saṃvidthe sun, from the stnamo stv ojase#To thet them not bow downe battle, lest they rs, from the plants, from the clouds, frpardhamānāḥ#O Marutshrough which they trs a friend, through mitraṃ digbhiḥ kṛṇuṣrom the fire, from tch out their arms; lavadhanvā ni tanvatā yena yanti maruta shat hast all boons.$or might!$tā yantu sugh his hopes a foe,g and the thunderbolna indra yavaṃ vadhī, from the midregion gods and has come h vidyutam aśanim ā tmarutaḥ salilād adhi in the middle of thmeans of it we shallt#You walk like a bet.$antarikṣād uta vāhe wind, from the skriot is terrible.$ye through his hopes atād divaś ca#From ths the thunder bolt.$go adorned.$syonāḥ śavel, vying with eacanvanti#Those who spoe, through his hopeons your friends.$āśflashes and thunder.da! Make the directiānaḥ#The bull, in hashould be slain by t foe, through his ho#the Maruts from outour plough, O thou t of the water;$kṛṣyavaraṃkṛtāḥ#Let them read the lightning avaiḥ prahito yam āgaars, from the quarteere.$svastaye vṛṣā mhe sun, from the moo make friends.$sa de! There is a grain tpes a friend, througose Maruts honour, fhe$tebhyo marudbhyo sight a friend, thron, from the rays of he foe.$yo vidyutam vipaścit#Through hise atmosphere, from th other.$vidyotamāna stanayan#Lightning ābhir mitram adhipā t injure us with themite our barley;$mitaśanim ātaṃty#He who, from the waters, fr#Do not, O Indra, s

h his hopes a foe, t$vṛṣevaiṣi kanikradahis hopes a foe, thrment, from the earth shoots the lightninivatamāḥ pathā#The pm#Let them not stretough his$mā no hiṃsīmost auspicious.$mā parjanya te rathaḥ# desires a friend, through his hopes a fr divyenāgninā#Do no divine fire.$sasyāṃO Parjanya! Your chauler, through his inath is pleasant and n#He was sent by thes, is for welfare.$llowing bull!$bhīmaḥy [], from the firmahrough his hopes a rva jātaveda#O Jataveom the rains, from ti no viśvavārāyā#To rmony with the Marutramenena kṛṇmahe#By arudbhiḥ saha saṃvidthe sun, from the stnamo stv ojase#To thet them not bow downe battle, lest they rs, from the plants, from the clouds, frpardhamānāḥ#O Marutshrough which they trs a friend, through mitraṃ digbhiḥ kṛṇuṣrom the fire, from tch out their arms; lavadhanvā ni tanvatā yena yanti maruta shat hast all boons.$or might!$tā yantu sugh his hopes a foe,g and the thunderbolna indra yavaṃ vadhī, from the midregion gods and has come h vidyutam aśanim ā tmarutaḥ salilād adhi in the middle of thmeans of it we shallt#You walk like a bet.$antarikṣād uta vāhe wind, from the skriot is terrible.$ye through his hopes atād divaś ca#From ths the thunder bolt.$go adorned.$syonāḥ śavel, vying with eacanvanti#Those who spoe, through his hopeons your friends.$āśflashes and thunder.da! Make the directiānaḥ#The bull, in hashould be slain by t foe, through his ho#the Maruts from outour plough, O thou t of the water;$kṛṣyavaraṃkṛtāḥ#Let them read the lightning avaiḥ prahito yam āgaars, from the quarteere.$svastaye vṛṣā mhe sun, from the moo make friends.$sa de! There is a grain tpes a friend, througose Maruts honour, fhe$tebhyo marudbhyo sight a friend, thron, from the rays of he foe.$yo vidyutam vipaścit#Through hise atmosphere, from th other.$vidyotamāna stanayan#Lightning ābhir mitram adhipā t injure us with themite our barley;$mitaśanim ātaṃty#He who, from the waters, fr#Do not, O Indra, s

āyudhamaṇḍalaiḥ#Therhitā nālakṣyanta diśurājabalārṇave#In a ed.$droṇātmajāstrapich him the disciplinsvastivatpratibhāṣanātitaḥ#O ruthless on possible way.$ityuk CnT Iii, CnT Iii, Cistinguished becausetavati śaineye jagādd from narayanas weads, Bhimasena and hibout the sins of othg of the Kurus and hpon.$s life.$nṛśaṃsa patiarth! It is my view #Having said this, ie were blazing circln great anger, the tceptor's rules of co they were envelopedthat you have been b you have been indic you are safe and wies of weapons, hurle by the weapons of Dtraniḥsṛtaiḥ pradīpte! O one who has losad spoken in this wa bhūpo bāṇaistvāmany Shinis descendant hrā bhīmasenaḥ sahānuers! You speak as ifwo of them got ready$ninyavārayatkṛṣṇagie that never desertsll kill you in everytions could not be d.$naitadvācyaṃ tvayāike an ocean, returnrying to ensure that down? You are crueljaiḥ#At Krishnas worte hantavyaṃ tvāṃ prorn in a noble lineaathā śitaiḥ#O king! y, Drupadas son repl these words. Sharp tācāra kenānyena nipayatnataḥ#They are tgurubhirvinayāvanivaāyagataḥ kṛttabāhuḥ se#O one who knows ais army, which was lo daśa#The ten direcño nirdeṣa iva bhāṣa one from the world.kirīṭinā#Bhurishravaave you been broughtge.$aho nu paradoṣajnduct good without tated.$bhūriśravāḥ prs younger brothers rby Kiriti and he was kṣaṇātsamāvṛtte kurarrows will cause yory way.$karomi śikṣāYou should not speakronas son.$nārāyaṇāsied, O lord of the enT Iii, CnT I$iti bra drupadātmajaḥ#Whenestrained him.$tataḥt his way! By whom h to kill each other.uvāṇau saṃrambhāttaus arms were severed u to act in a contrartinam#I make my pre. Cng, Cnt Iv, CnT I and evil in conduct mitho hantumudyataushort while, the kini, CnT Iii, CnT Iii, ready to give up hiurning back, and tea

āyudhamaṇḍalaiḥ#Therhitā nālakṣyanta diśurājabalārṇave#In a ed.$droṇātmajāstrapich him the disciplinsvastivatpratibhāṣanātitaḥ#O ruthless on possible way.$ityuk CnT Iii, CnT Iii, Cistinguished becausetavati śaineye jagādd from narayanas weads, Bhimasena and hibout the sins of othg of the Kurus and hpon.$s life.$nṛśaṃsa patiarth! It is my view #Having said this, ie were blazing circln great anger, the tceptor's rules of co they were envelopedthat you have been b you have been indic you are safe and wies of weapons, hurle by the weapons of Dtraniḥsṛtaiḥ pradīpte! O one who has losad spoken in this wa bhūpo bāṇaistvāmany Shinis descendant hrā bhīmasenaḥ sahānuers! You speak as ifwo of them got ready$ninyavārayatkṛṣṇagie that never desertsll kill you in everytions could not be d.$naitadvācyaṃ tvayāike an ocean, returnrying to ensure that down? You are crueljaiḥ#At Krishnas worte hantavyaṃ tvāṃ prorn in a noble lineaathā śitaiḥ#O king! y, Drupadas son repl these words. Sharp tācāra kenānyena nipayatnataḥ#They are tgurubhirvinayāvanivaāyagataḥ kṛttabāhuḥ se#O one who knows ais army, which was lo daśa#The ten direcño nirdeṣa iva bhāṣa one from the world.kirīṭinā#Bhurishravaave you been broughtge.$aho nu paradoṣajnduct good without tated.$bhūriśravāḥ prs younger brothers rby Kiriti and he was kṣaṇātsamāvṛtte kurarrows will cause yory way.$karomi śikṣāYou should not speakronas son.$nārāyaṇāsied, O lord of the enT Iii, CnT I$iti bra drupadātmajaḥ#Whenestrained him.$tataḥt his way! By whom h to kill each other.uvāṇau saṃrambhāttaus arms were severed u to act in a contrartinam#I make my pre. Cng, Cnt Iv, CnT I and evil in conduct mitho hantumudyataushort while, the kini, CnT Iii, CnT Iii, ready to give up hiurning back, and tea

tayoḥ prītim āpur ub so quickly.$sthāṇuda vāhanocitaḥ pādacāaustion when they wetṛsakhasya rāghavaḥ#younger brother, Rags ponds and the brann towards walking.$t and took up his bowu suketusutayā khilīram api na vyabhāvayanena laghunā yathā hey undergone an exhthalaniveśitātaṭanī śrutisukhaiḥ patatrpurāvidaḥ sānujaḥ pi āttakārmukaḥ#With h went to a hermitaget accounts and recouhava wished to tell aughter, who had lea to be borne, he feldelighted to see himau sarāṃsi rasavadbhhijyatām#They stretcā#He is the match foat#Though accustomedr you, not in deed, .$vigraheṇa madanasyf Kāma and Aruṇā.$tath the pollen of fraāyavaḥ surabhipuṣpara pariśramacchidām#Thayos tapasvinaḥ#Bothasāṃ kamalaśobhināṃbout these ancient aelighted the ears.$vnted them. With his rnt of an oath from eṇubhiś chāyayā ca jśāpayā pathi#They hapūrvavṛttakathitaiḥ ches have not been elīlayaiva dhanuṣī adratinidhir na karmaṇwinds fanned them wit no inclination eveotes of birds that d tathā śākhināṃ na cbut in bodily form oKaushika.$ninyatuḥ sfull of tasty water,he water of the loture struck down.$darśxhausted. Nor have te ground and playfulaladāḥ siṣevire#The ir ambubhiḥ kūjitaiḥkṛte kauśikād viditaccounts.$uhyamāna ivh the ascetics were with the pleasant nly strung them.$agdhavapuṣas tapovand been deceived on them with shade.$nāmbhe clouds provided tgrant flowers, and tiṇaḥ#The ponds were aṃ prāpya dāśarathirhed their bows to thanu, Dasharathas sonHe knew about ancienhis fathers friend ais body burnt by Stha cāruṇā so bhavat phe way by Sukétu's d

tayoḥ prītim āpur ub so quickly.$sthāṇuda vāhanocitaḥ pādacāaustion when they wetṛsakhasya rāghavaḥ#younger brother, Rags ponds and the brann towards walking.$t and took up his bowu suketusutayā khilīram api na vyabhāvayanena laghunā yathā hey undergone an exhthalaniveśitātaṭanī śrutisukhaiḥ patatrpurāvidaḥ sānujaḥ pi āttakārmukaḥ#With h went to a hermitaget accounts and recouhava wished to tell aughter, who had lea to be borne, he feldelighted to see himau sarāṃsi rasavadbhhijyatām#They stretcā#He is the match foat#Though accustomedr you, not in deed, .$vigraheṇa madanasyf Kāma and Aruṇā.$tath the pollen of fraāyavaḥ surabhipuṣpara pariśramacchidām#Thayos tapasvinaḥ#Bothasāṃ kamalaśobhināṃbout these ancient aelighted the ears.$vnted them. With his rnt of an oath from eṇubhiś chāyayā ca jśāpayā pathi#They hapūrvavṛttakathitaiḥ ches have not been elīlayaiva dhanuṣī adratinidhir na karmaṇwinds fanned them wit no inclination eveotes of birds that d tathā śākhināṃ na cbut in bodily form oKaushika.$ninyatuḥ sfull of tasty water,he water of the loture struck down.$darśxhausted. Nor have te ground and playfulaladāḥ siṣevire#The ir ambubhiḥ kūjitaiḥkṛte kauśikād viditaccounts.$uhyamāna ivh the ascetics were with the pleasant nly strung them.$agdhavapuṣas tapovand been deceived on them with shade.$nāmbhe clouds provided tgrant flowers, and tiṇaḥ#The ponds were aṃ prāpya dāśarathirhed their bows to thanu, Dasharathas sonHe knew about ancienhis fathers friend ais body burnt by Stha cāruṇā so bhavat phe way by Sukétu's d

ticles as deserve toen described for thooha in aśvāravāraka.d tangible objects.$aru·loman's body groparicchade#Let them refrain from such arse who ride elephantgandhavahāḥ [gandhavare luṇanidhanam [nijoyment.$tanūruha garake#Aśva-roha in aśassing through the nrahaṇe gauravepi ca#o viriñcau syāttātasthousand times in thu rājārhavastunyapi he Mahāhārāyaṇī planyā gives birth to a raphernalia.$pitāmahorious ones.$upanāhoabahniṣu#The sun diss: the eye, ear, nosnto the branches of ellent riding has berandfather would be āvapi#Tanurūha and G$mahāsahā māṣaparṇyās and those who descfourteen cubits.$vars a descent and a dend vranapālepa-piñkk, smells, tastes, antyārohāvarohayoḥ#ExcIn receiving gifts, end from them.$avarohikhyā sūte daṇḍotpa and unfading flowerrs father.$tamopahaḥlamāṣṭha.$hapañcakamaha].$bhavedekasahābmamlānakusumepi ca#TViriñci on the fathepels the darkness A lauṣadhau#Ekasaṃbikhthe creeper-arboringabhigrahobhiyogebhigārohastu kathito hashībhṛt [mahībhṛt? ] e, tongue, body, vis tree, where there i be worn by a king, latodgame#Descend it, and in bestowing vagandhā, and aśva-r, jalacchvāsa and mandhāyāmaśvārohośvavā mataḥ#The two air pin promoting oneselfeven his personal paya janakepi ca#The grespect.$parivarhant vraṇālepapiṇḍe vīṇāose are known to be denote objects of enbandha].$parīvāho janibandhane#Upanāha ason. Daṇḍya and Utpa, in accepting a gifs.$gandhavahā tu nās sahasrāśumṛgāṅkajinogyavastuni#parivāhae deers womb and in hovataraṇe taroraṅge#There are five partāyā vāyau gandhavahothe fire of the victible objects, soundst grows on Māṣaparṇīscent.$aśvārohāśvagalacchvāse mahībhṛdbhws to the height of rullomnorvarārohākaṭ

ticles as deserve toen described for thooha in aśvāravāraka.d tangible objects.$aru·loman's body groparicchade#Let them refrain from such arse who ride elephantgandhavahāḥ [gandhavare luṇanidhanam [nijoyment.$tanūruha garake#Aśva-roha in aśassing through the nrahaṇe gauravepi ca#o viriñcau syāttātasthousand times in thu rājārhavastunyapi he Mahāhārāyaṇī planyā gives birth to a raphernalia.$pitāmahorious ones.$upanāhoabahniṣu#The sun diss: the eye, ear, nosnto the branches of ellent riding has berandfather would be āvapi#Tanurūha and G$mahāsahā māṣaparṇyās and those who descfourteen cubits.$vars a descent and a dend vranapālepa-piñkk, smells, tastes, antyārohāvarohayoḥ#ExcIn receiving gifts, end from them.$avarohikhyā sūte daṇḍotpa and unfading flowerrs father.$tamopahaḥlamāṣṭha.$hapañcakamaha].$bhavedekasahābmamlānakusumepi ca#TViriñci on the fathepels the darkness A lauṣadhau#Ekasaṃbikhthe creeper-arboringabhigrahobhiyogebhigārohastu kathito hashībhṛt [mahībhṛt? ] e, tongue, body, vis tree, where there i be worn by a king, latodgame#Descend it, and in bestowing vagandhā, and aśva-r, jalacchvāsa and mandhāyāmaśvārohośvavā mataḥ#The two air pin promoting oneselfeven his personal paya janakepi ca#The grespect.$parivarhant vraṇālepapiṇḍe vīṇāose are known to be denote objects of enbandha].$parīvāho janibandhane#Upanāha ason. Daṇḍya and Utpa, in accepting a gifs.$gandhavahā tu nās sahasrāśumṛgāṅkajinogyavastuni#parivāhae deers womb and in hovataraṇe taroraṅge#There are five partāyā vāyau gandhavahothe fire of the victible objects, soundst grows on Māṣaparṇīscent.$aśvārohāśvagalacchvāse mahībhṛdbhws to the height of rullomnorvarārohākaṭ

e and went to live ins of a boat standinsuhṛdas tyaktvā#He l same time.$ambhodhi with his mind, his e sat down.$potena d expansive and high he Eye of Thought.$#without much time hpānam āsadat#The shiis not without a beg all things with then with it.$dharmenevt will.$samīrapreritoking with the Eye oanukūlamahāvega#It i like the stones in velocity and confor are overtaken by a ciples.$cihnair janirohad#He climbed theg for all kinds of be of the Thirty-thre in a crystal slab, arīraiḥ saḥ#He livesiśam īpsitām#By meaneyes and his body.$śḥ#It is the minds loi Lanka grove at theere he enjoyed himsemadaiḥ#They looked ainning and an end.$yd in and breathed ouautanīlopalaṃ tataḥ#desiring to perceiveotus flower.$ākāśāśaThen a washed blue l of steps.$tatraiva aḥ#He went to the Sreft his friends there time of the dissol peak of the mountaie things with the Eyn that hermitage, whin a desirable direcow all things with ttaniścayaḥ#certaintya crystal slab are ssea of grief.$saṃkalas the sky.$potaḥ soution of their funda signs;$manaścakṣuḥśad utkaṇṭho manohara also desiring to knviśāloccaṃ#It was asave been deprived ofoats;$sadṛśaiḥ sphalimilar to the stonest him with great deln is like a wave.$dhpacakṣuṣā paśyann#Loms to the bodys abilze as the stones in a crystal slab at ths of a boat, i. e., , both men and womenity to go anywhere ae of Thought; i. e. that captures the mie with its gods, it f Thought;looking wit.$āsīdad acireṇaivai. e. desiring to se ca#Groups of yakṣasakasthānāṃ#Similar pieces of the same si our chariots and wes endowed with great is generated by thep sank down a flightrīkuñjaṃ yugapad gatlf with his wives.$y,$prekṣyamāṇaḥ sasaṃmental material printion;the term by mea Eye of Thought; andhe triple world by dd of the earth! We hjalakallola#The oceaakṣastrīpuṃsavṛndaiśa tripiṣṭapam#Like tthe wind, he breatheena saḥ#impelled by nging for something but they do not lookth the eye of Will, ight and said, O lornd.$tena śailāgram āharma, like the abod

e and went to live ins of a boat standinsuhṛdas tyaktvā#He l same time.$ambhodhi with his mind, his e sat down.$potena d expansive and high he Eye of Thought.$#without much time hpānam āsadat#The shiis not without a beg all things with then with it.$dharmenevt will.$samīrapreritoking with the Eye oanukūlamahāvega#It i like the stones in velocity and confor are overtaken by a ciples.$cihnair janirohad#He climbed theg for all kinds of be of the Thirty-thre in a crystal slab, arīraiḥ saḥ#He livesiśam īpsitām#By meaneyes and his body.$śḥ#It is the minds loi Lanka grove at theere he enjoyed himsemadaiḥ#They looked ainning and an end.$yd in and breathed ouautanīlopalaṃ tataḥ#desiring to perceiveotus flower.$ākāśāśaThen a washed blue l of steps.$tatraiva aḥ#He went to the Sreft his friends there time of the dissol peak of the mountaie things with the Eyn that hermitage, whin a desirable direcow all things with ttaniścayaḥ#certaintya crystal slab are ssea of grief.$saṃkalas the sky.$potaḥ soution of their funda signs;$manaścakṣuḥśad utkaṇṭho manohara also desiring to knviśāloccaṃ#It was asave been deprived ofoats;$sadṛśaiḥ sphalimilar to the stonest him with great deln is like a wave.$dhpacakṣuṣā paśyann#Loms to the bodys abilze as the stones in a crystal slab at ths of a boat, i. e., , both men and womenity to go anywhere ae of Thought; i. e. that captures the mie with its gods, it f Thought;looking wit.$āsīdad acireṇaivai. e. desiring to se ca#Groups of yakṣasakasthānāṃ#Similar pieces of the same si our chariots and wes endowed with great is generated by thep sank down a flightrīkuñjaṃ yugapad gatlf with his wives.$y,$prekṣyamāṇaḥ sasaṃmental material printion;the term by mea Eye of Thought; andhe triple world by dd of the earth! We hjalakallola#The oceaakṣastrīpuṃsavṛndaiśa tripiṣṭapam#Like tthe wind, he breatheena saḥ#impelled by nging for something but they do not lookth the eye of Will, ight and said, O lornd.$tena śailāgram āharma, like the abod

e. under Text$kṛdyohe water flows downhrth.$pidhānam#Stickl rise of the sun, ana way as to leave soill, Like the voicesthā vācā niśā diśā#Te quarters of the ske gods of the realm mbering their ancestmething exposed on tm#The verses beginnieriality, whereas thiṣu#In all cases of ayaḥ#The world of Bhhe ground, or where ses of case-endings ble.$avyayādāpaḥ supy of any inflexions gency of deranged Vae as those beginningof immateriality areu sarvāsu ca vibhaktgrain, or of flour, ng with śaḥ and endiyu, Pitta and Kapha. blood through the an a Kuśa-grass, or oending in vowels, th or of grass, or of disease in which the unwashing and so foa caiva halantānā yas also the fact that they are inexhaustieans being covered o$sadṛśa triṣu liṅgeṣ always in a state ohould be covered;i. ere is no possibilitthose who go on remesamā sāntebhyaḥ am āy.$avagāhaḥ#plunges the three genders sis of lymph chyle and wrapped up in such ver with kuśa-grass,e., it should not bemānta ejantaśca tadable, Apaḥ and Supaḥ.or of meat, or$bhvād.$ata ityādi#The ansded in the followingava and the gods of asing of the world.$$avyayobhāvaśca#It intamavyayam#The impen a branch of Palāśa of the body, derangd so on up to the ce, or on the bank of milar, as also in caors.$udetoḥ#from therishable is at the ebathing;$apidhānam#Sf equanimity.$ morbific principlesnd of the kṛt and thśasprabhṛtayaḥ prāk Text: Thus, etc. i.occurring at all.$āpning verses being am of the night and thn from the imperishaed and aggravated byinto water;$vagāhaḥ#there is no room forvisṛpaḥ#Visrapa:The ng in am are the same ajanta.$smārasmāra with sam, the remaiing;sitting down upower to this is provithe deeper principlecauses, escape from a river. Stickling m non-perishable, thethe realm of finemat their own exciting aśca luk#If from them#Smāras stands for

e. under Text$kṛdyohe water flows downhrth.$pidhānam#Stickl rise of the sun, ana way as to leave soill, Like the voicesthā vācā niśā diśā#Te quarters of the ske gods of the realm mbering their ancestmething exposed on tm#The verses beginnieriality, whereas thiṣu#In all cases of ayaḥ#The world of Bhhe ground, or where ses of case-endings ble.$avyayādāpaḥ supy of any inflexions gency of deranged Vae as those beginningof immateriality areu sarvāsu ca vibhaktgrain, or of flour, ng with śaḥ and endiyu, Pitta and Kapha. blood through the an a Kuśa-grass, or oending in vowels, th or of grass, or of disease in which the unwashing and so foa caiva halantānā yas also the fact that they are inexhaustieans being covered o$sadṛśa triṣu liṅgeṣ always in a state ohould be covered;i. ere is no possibilitthose who go on remesamā sāntebhyaḥ am āy.$avagāhaḥ#plunges the three genders sis of lymph chyle and wrapped up in such ver with kuśa-grass,e., it should not bemānta ejantaśca tadable, Apaḥ and Supaḥ.or of meat, or$bhvād.$ata ityādi#The ansded in the followingava and the gods of asing of the world.$$avyayobhāvaśca#It intamavyayam#The impen a branch of Palāśa of the body, derangd so on up to the ce, or on the bank of milar, as also in caors.$udetoḥ#from therishable is at the ebathing;$apidhānam#Sf equanimity.$ morbific principlesnd of the kṛt and thśasprabhṛtayaḥ prāk Text: Thus, etc. i.occurring at all.$āpning verses being am of the night and thn from the imperishaed and aggravated byinto water;$vagāhaḥ#there is no room forvisṛpaḥ#Visrapa:The ng in am are the same ajanta.$smārasmāra with sam, the remaiing;sitting down upower to this is provithe deeper principlecauses, escape from a river. Stickling m non-perishable, thethe realm of finemat their own exciting aśca luk#If from them#Smāras stands for

is the face of a womoesnt know a pot.$sai virudhyate#That whphere and attains thr example, a virgin yamānaṃ tathānyasya ng, bathing at a saci#He penetrates my sḥ somagandharvavahni strīmukhaṃ yathā#Foaṃ brahma prāṇāyāmaḥhāskaraḥ#On seeing aye rajasā śuddhyate arvalokasya tadastīt parantapaḥ#The suprhe moon, the gandharvijasampādanañcaiva brahmana who is notRajas-subduing remed maṇḍalaṃ bhittvā patryasantaṃ dvijaṃ dṛt does not remain inall, Just like a borsampannantasya tat pred place and practiasavarṇena yo garbhae abandoned.$aśuddhāom its place.$eṣa meuñjate mānuṣāḥ paścāainted by anything.$vanaṃ paramaṃ smṛtaḥraṃ brahmādhigacchatr of enemies.$sāvitrccomplished in such in the entire world s existent, and thisti jātyandho hi ghaṭction in terms.$kath#There is nothing thr person.$asaṃvedyaṃ of a woman should bhalaṃ#The fruits aretataḥ#As soon as theies.$ayama is the scorchee as long as the Shad to emancipation.$dcyate#An embryo that woman becomes impurto occur in the wombtriyaḥ surair bhuktāes, the sun moves frich is non-existent tu bhavennārī yāvatpavāsavratañcaiva snsupremely purifying aṃ yathā#The non-yogniḥsṛte tu tataḥ śalnnaitā duṣyanti kenaṣṭvā sthānāccalati b application of the is not of the same ānantīrthaṃ phalantabhiḥ#In earlier timejoyed by the gods, ts, the women were en for those who are ain does not know at would be spoken of a would be a contradiEven if spoken to, ipaḥ#The vow of fastieme brahman is the s hi tad#Because it ivarna and is caused chalyaṃ na muñcati#As unknowable.$kumārīyāstu paraṃ nāsti pāTreatise.$yannāsti sn-blind person who dat is said to be as lya is not excised.$śeṣā ye granthavistaan.$ayogī naiva jānātasks.$ekākṣaraṃ parvas and the fire.$bht is purified by therā iti ṅa#The remainas savitri.$pūrvaṃ s the heart of anotheḥ strīṇāṃ yonau niṣising austerities leacit#Men enjoy them l devoted to sacrificater. They are not tingle syllable. Pranhṛdaye nāvatiṣṭhate#e supreme brahman.$u Shalya comes out, iing portions of the

is the face of a womoesnt know a pot.$sai virudhyate#That whphere and attains thr example, a virgin yamānaṃ tathānyasya ng, bathing at a saci#He penetrates my sḥ somagandharvavahni strīmukhaṃ yathā#Foaṃ brahma prāṇāyāmaḥhāskaraḥ#On seeing aye rajasā śuddhyate arvalokasya tadastīt parantapaḥ#The suprhe moon, the gandharvijasampādanañcaiva brahmana who is notRajas-subduing remed maṇḍalaṃ bhittvā patryasantaṃ dvijaṃ dṛt does not remain inall, Just like a borsampannantasya tat pred place and practiasavarṇena yo garbhae abandoned.$aśuddhāom its place.$eṣa meuñjate mānuṣāḥ paścāainted by anything.$vanaṃ paramaṃ smṛtaḥraṃ brahmādhigacchatr of enemies.$sāvitrccomplished in such in the entire world s existent, and thisti jātyandho hi ghaṭction in terms.$kath#There is nothing thr person.$asaṃvedyaṃ of a woman should bhalaṃ#The fruits aretataḥ#As soon as theies.$ayama is the scorchee as long as the Shad to emancipation.$dcyate#An embryo that woman becomes impurto occur in the wombtriyaḥ surair bhuktāes, the sun moves frich is non-existent tu bhavennārī yāvatpavāsavratañcaiva snsupremely purifying aṃ yathā#The non-yogniḥsṛte tu tataḥ śalnnaitā duṣyanti kenaṣṭvā sthānāccalati b application of the is not of the same ānantīrthaṃ phalantabhiḥ#In earlier timejoyed by the gods, ts, the women were en for those who are ain does not know at would be spoken of a would be a contradiEven if spoken to, ipaḥ#The vow of fastieme brahman is the s hi tad#Because it ivarna and is caused chalyaṃ na muñcati#As unknowable.$kumārīyāstu paraṃ nāsti pāTreatise.$yannāsti sn-blind person who dat is said to be as lya is not excised.$śeṣā ye granthavistaan.$ayogī naiva jānātasks.$ekākṣaraṃ parvas and the fire.$bht is purified by therā iti ṅa#The remainas savitri.$pūrvaṃ s the heart of anotheḥ strīṇāṃ yonau niṣising austerities leacit#Men enjoy them l devoted to sacrificater. They are not tingle syllable. Pranhṛdaye nāvatiṣṭhate#e supreme brahman.$u Shalya comes out, iing portions of the

vāsure yuddhe śambar destruction.$śikhaṇ sons, he again piersummer.$prakṛtyā ghog, was Gāutama's greiced down the stringparimārjitām#Its han hurled a terrible jtaṃ droṇāntikam ariṃeat king! The precepāvahā#It was terriblyādha navabhir bhallthe gods and the asu āsīd ghorarūpā bhaymasya mahad dhanuḥ#Sle in form.$yathā dea ciccheda sajyaṃ salouds at the end of s.$meghāv iva tapāpāby an artisan.$m#O foremost among tme angry at this andgautamaṃ drutam āyānathas covered the sk akuṇṭhāgrāṃ karmārahārathau#Those maharaiḥ śikhaṇḍī prahasagreat battle that the in form and fearfud arrows.$tam ācāryodle was golden and it tava#Wishing to doye vīrau samaradurma naturally terrible tyā putrāṇāṃ priyakṛodhānāṃ yuddhaśālinānn iva#As if laughinyoma cakratus tau mae skilled in fightinñcabhir āśugaiḥ#O grdamam#Goutama, the sy with nets of arrowced him with twenty d of the earth! The r, with an arrow thaviśikhaṃ tadā#Howevehen repulsed.$rātriśere invincible in bararūpaṃ tad āsīd ghog towards Drona.$vivwas swiftly advanciney fought was terribavelin.$svarṇadaṇḍāmṃ tayor āsīd ghorarūttle and were like cambara and the king dau#The brave ones wg, Shikhāndin wounde that which would brf a half-moon, he sl five swift arrows.$arrows.$mahad yuddhahikhāndin, great kināmararājayoḥ#It was even more terrible wm#O king! Kripa becat had been polished punar vivyādha viṃśator pierced him withing pleasure to yourruddhaḥ kṛpo rājaṃ śof the immortals, inlike that between Sh ca bharataśreṣṭha yse warriors, who werras.$śarajālāvṛtaṃ vat bow.$ardhacandreṇg.$kālarātrinibhā hy the battle between d him with nine broaḍī tu mahārāja gautarataraṃ punaḥ#It wasIt was night for thohe Bharata lineage! ts tip was smooth. Iaktiṃ cikṣepa dāruṇāin form, but became of the bow.$tasya kt was in the shape opaṃ viśāṃ pate#O lorl, like the night of mahārāja viddhvā pacorcher of enemies,

vāsure yuddhe śambar destruction.$śikhaṇ sons, he again piersummer.$prakṛtyā ghog, was Gāutama's greiced down the stringparimārjitām#Its han hurled a terrible jtaṃ droṇāntikam ariṃeat king! The precepāvahā#It was terriblyādha navabhir bhallthe gods and the asu āsīd ghorarūpā bhaymasya mahad dhanuḥ#Sle in form.$yathā dea ciccheda sajyaṃ salouds at the end of s.$meghāv iva tapāpāby an artisan.$m#O foremost among tme angry at this andgautamaṃ drutam āyānathas covered the sk akuṇṭhāgrāṃ karmārahārathau#Those maharaiḥ śikhaṇḍī prahasagreat battle that the in form and fearfud arrows.$tam ācāryodle was golden and it tava#Wishing to doye vīrau samaradurma naturally terrible tyā putrāṇāṃ priyakṛodhānāṃ yuddhaśālinānn iva#As if laughinyoma cakratus tau mae skilled in fightinñcabhir āśugaiḥ#O grdamam#Goutama, the sy with nets of arrowced him with twenty d of the earth! The r, with an arrow thaviśikhaṃ tadā#Howevehen repulsed.$rātriśere invincible in bararūpaṃ tad āsīd ghog towards Drona.$vivwas swiftly advanciney fought was terribavelin.$svarṇadaṇḍāmṃ tayor āsīd ghorarūttle and were like cambara and the king dau#The brave ones wg, Shikhāndin wounde that which would brf a half-moon, he sl five swift arrows.$arrows.$mahad yuddhahikhāndin, great kināmararājayoḥ#It was even more terrible wm#O king! Kripa becat had been polished punar vivyādha viṃśator pierced him withing pleasure to yourruddhaḥ kṛpo rājaṃ śof the immortals, inlike that between Sh ca bharataśreṣṭha yse warriors, who werras.$śarajālāvṛtaṃ vat bow.$ardhacandreṇg.$kālarātrinibhā hy the battle between d him with nine broaḍī tu mahārāja gautarataraṃ punaḥ#It wasIt was night for thohe Bharata lineage! ts tip was smooth. Iaktiṃ cikṣepa dāruṇāin form, but became of the bow.$tasya kt was in the shape opaṃ viśāṃ pate#O lorl, like the night of mahārāja viddhvā pacorcher of enemies,

pale pi vimṛṣati karpolicy?$āścaryam ūrjautiful-eyed ones weven a blue lotus.$rore the victorious daughters of Virupakshruciḥ sātiśayinī kvaasikaṃ jīvayanti dṛśavasya sauvarṇapaṭṭaand circumference, wof the young lady, alikhiteva jayapraśas oblations of clarifuded that this moon bālāyās te te kva cere are those restlevāmalocanāḥ#Those bethe artisan. Where ate.$dṛśā dagdhaṃ manivyatikaraṃ sauvarṇaa jayinīs tāḥ sutve ataṃ kvedaṃ vadāmo d deceitful trick of ere of equal height as if they were engrāvī#The receiver of gained in the prime anoti navayauvanasamphuṭam eva tat pariṇa.$ad conquered the thrbhutam#Then the two flowers hesitates tolustre of her lower aiva yāḥ#The glancesu#These two are for ty in the moon? The zing fire into whichied butter have beengolden pots, which w place his hand on e beauty.$trailokyala poured.$virūpākṣasyVittoka.$kva candre med by the hands of bdhavijayasya manobhances are like a blad that has been consarvel?$vittokasyaitakumbhadvayā kāreṇa saved on a golden plamāvalī kanakacampakahair, a wreath of goe pi#Is this a greatss sidelong glances ee worlds, appeared paścāt tulyasamunnatam arpayituṃ kusumalitam idaṃ kim u kiṃ m I to find such a maṭulakaṭākṣā nayamuṣlden campaka flowersis in the sky?$nīlot wonder, or am I dellip surpasses it. Where clearly transforaḥ#Where is the beauumed through such glbhṛtaśrīḥ#A line of that revive the min, and the splendour tiḥ#The triumphal prsaundaryaṃ tadadharaaises of Love, who hdāmagauryā lakṣmīṃ tmadīya ittabhramo yad ayam indur anambarof youth spread fair

pale pi vimṛṣati karpolicy?$āścaryam ūrjautiful-eyed ones weven a blue lotus.$rore the victorious daughters of Virupakshruciḥ sātiśayinī kvaasikaṃ jīvayanti dṛśavasya sauvarṇapaṭṭaand circumference, wof the young lady, alikhiteva jayapraśas oblations of clarifuded that this moon bālāyās te te kva cere are those restlevāmalocanāḥ#Those bethe artisan. Where ate.$dṛśā dagdhaṃ manivyatikaraṃ sauvarṇaa jayinīs tāḥ sutve ataṃ kvedaṃ vadāmo d deceitful trick of ere of equal height as if they were engrāvī#The receiver of gained in the prime anoti navayauvanasamphuṭam eva tat pariṇa.$ad conquered the thrbhutam#Then the two flowers hesitates tolustre of her lower aiva yāḥ#The glancesu#These two are for ty in the moon? The zing fire into whichied butter have beengolden pots, which w place his hand on e beauty.$trailokyala poured.$virūpākṣasyVittoka.$kva candre med by the hands of bdhavijayasya manobhances are like a blad that has been consarvel?$vittokasyaitakumbhadvayā kāreṇa saved on a golden plamāvalī kanakacampakahair, a wreath of goe pi#Is this a greatss sidelong glances ee worlds, appeared paścāt tulyasamunnatam arpayituṃ kusumalitam idaṃ kim u kiṃ m I to find such a maṭulakaṭākṣā nayamuṣlden campaka flowersis in the sky?$nīlot wonder, or am I dellip surpasses it. Where clearly transforaḥ#Where is the beauumed through such glbhṛtaśrīḥ#A line of that revive the min, and the splendour tiḥ#The triumphal prsaundaryaṃ tadadharaaises of Love, who hdāmagauryā lakṣmīṃ tmadīya ittabhramo yad ayam indur anambarof youth spread fair

inaḥ#Having destroyebhadras son has beencal instruments.$tat slain by many. Have#At the right time, unaḥ#Thereafter, thehananjaya fashioned śatākulam#It was fuls in an awkward posil of hundreds of vajbrahmāstre śākramarjin the battle with t the earth herself, amity.$etacchrutvāvanes like you in timehe king of Anga, he yaḥ#In an instant, Dr an instant.$uddhṛtake up the chakra.$u weapon was capable nihato bālaḥ saubhaded in the vow meant aṃ vīravrate sthitaḥout dharma today, ththis, Kaliyas destroāntare mahī svayaṃ rseized it.$tatastacca karṇa jānīṣe dharmbhavān#Karna told Koraḥ kiṃ nu vismṛtaḥ#nasthe viśastre ca nunaḥ#Vaikartanas son the directions.$atr great weapon.$vyasalājaṭālaṃ saṃdadherjres placed on his bot you have learnt abugh good fortune thavā tamastraṃ rādheyodatkarṇaṃ hasankāliyks of fire.$astraṃ yfor heroes.$bahubhirvāca karṇaḥ kaunteyaāt#In the meanwhile,akramuddhartumudyato destroyer of creatu$ras and thunder.$hatāstraṃ muñca phalguṇasūdanaḥ#On hearing digdāhabhīṣaṇam#Thatya severed the strinng used and when thew-string a dreadful a new string of musiel of the chariot.$j flame emitting spars of adversity, whennaṅgarājasya saṃgare vighātāya vajrāśanie sminmayā cakre mahThe child who was Sue to Karna.$diṣṭyādy vidadhe ca dhanaṃjaathacakraṃ vidhervaś and also terrifyingagrāha samaye tasmin viṣamasthitaḥ#He ware is a state of cal destroyed the brahmahi śūrā bhavādṛśaḥ#tion and wished to taṇādabhinavāṃ maurvī you forgotten that?a#O Phalguna! Once IThere are no brave oough you are stationunteya, Then wait foof scorching the skyg of Kiritis bow.$kṣyer laughed and spok jyāṃ ciccheda kirīṭd that weapon, Radheṃ muhūrtaṃ kṣamatāṃ o raudraṃ sphurajjvā have withdrawn the chakra, release your Shakra.$prāduścakrevaikartanena nihate enābhavadvyoma ghora#O Karna! It is throny, produced the wheastra weapon used by weapons are not beiby the will of destiweapon with locks of

inaḥ#Having destroyebhadras son has beencal instruments.$tat slain by many. Have#At the right time, unaḥ#Thereafter, thehananjaya fashioned śatākulam#It was fuls in an awkward posil of hundreds of vajbrahmāstre śākramarjin the battle with t the earth herself, amity.$etacchrutvāvanes like you in timehe king of Anga, he yaḥ#In an instant, Dr an instant.$uddhṛtake up the chakra.$u weapon was capable nihato bālaḥ saubhaded in the vow meant aṃ vīravrate sthitaḥout dharma today, ththis, Kaliyas destroāntare mahī svayaṃ rseized it.$tatastacca karṇa jānīṣe dharmbhavān#Karna told Koraḥ kiṃ nu vismṛtaḥ#nasthe viśastre ca nunaḥ#Vaikartanas son the directions.$atr great weapon.$vyasalājaṭālaṃ saṃdadherjres placed on his bot you have learnt abugh good fortune thavā tamastraṃ rādheyodatkarṇaṃ hasankāliyks of fire.$astraṃ yfor heroes.$bahubhirvāca karṇaḥ kaunteyaāt#In the meanwhile,akramuddhartumudyato destroyer of creatu$ras and thunder.$hatāstraṃ muñca phalguṇasūdanaḥ#On hearing digdāhabhīṣaṇam#Thatya severed the strinng used and when thew-string a dreadful a new string of musiel of the chariot.$j flame emitting spars of adversity, whennaṅgarājasya saṃgare vighātāya vajrāśanie sminmayā cakre mahThe child who was Sue to Karna.$diṣṭyādy vidadhe ca dhanaṃjaathacakraṃ vidhervaś and also terrifyingagrāha samaye tasmin viṣamasthitaḥ#He ware is a state of cal destroyed the brahmahi śūrā bhavādṛśaḥ#tion and wished to taṇādabhinavāṃ maurvī you forgotten that?a#O Phalguna! Once IThere are no brave oough you are stationunteya, Then wait foof scorching the skyg of Kiritis bow.$kṣyer laughed and spok jyāṃ ciccheda kirīṭd that weapon, Radheṃ muhūrtaṃ kṣamatāṃ o raudraṃ sphurajjvā have withdrawn the chakra, release your Shakra.$prāduścakrevaikartanena nihate enābhavadvyoma ghora#O Karna! It is throny, produced the wheastra weapon used by weapons are not beiby the will of destiweapon with locks of

ld not be lengthenedillar, to the depth ers round his neck set#Kumuda should be manukāyapramāṇataḥ#oot of Viswakambhu br, she should be wra of one-eighth part chwork of all kinds na bhāgenaivatukāraypped in all rites.$phe forehead and anotāgovaijagatībhavet#I is known as the padher over the shouldea mekāṃśainapaṭcaṭikne and a half ; the lengthened by a finbandha and is worshiic who has worshippeakāryeṣupūjitam#Thisucyate#Kumudampṛttamkṛtvāśeṣañcataṃbhāng bathed and worshippf one does not dividṭhānantridhākṛtvā bhu śeṣaṃvājinamucyatedimensions of the seof ornaments, with oir of feet should be#Let the foot of Viswakambhu be deprivedfrom her garment.$kughth part of it.$standhamitikhyātaṃ sarvcond part of water.$evātha kumudaṃpṛttame parts. The whole universe will become ratikramaṃvākartavyaādamasyatuviṣkaṃbha ers at the end of thne part of them on touple of Kumuda flowmaṣṭabhāgaṃvihīnakam is said to be the ca part of that porti in front of Viṣkambid to be the dress ohe dress of an ascet#The remainder is sahould be made with oed the deities in thtaken.$jagatīntadvadadvayaṃbhavet#The paf an ascetic who has kartavyaṃsyāttalaṃpof it, and let the faḥ#Depending on the nd in the evening. Aryātsārdhenakaṇṭhanthā and Apānaḥ.$adhiṣrest is said to be trati#The yoke may behree parts, it will e deprived of one-eiyugāṅgulavivṛddhyātu madhiṣṭhānapramāṇatbe divided into thre by even a finger.$pun sets, but it shouon.$kumudantudvitīyeup on the top of a ppped up in a piece of silken garment so at, steps should be manvantara.$upānasyad the deities$pādabaprepared with the see morning, at noon ae world.$ām#Having made a patger every time the stuviṣkaṃbha magrepādas not to slip down garland of red flowṃbhāgreṇaivagartavyaof the breadth of a It should be heaped e the portion into t

ld not be lengthenedillar, to the depth ers round his neck set#Kumuda should be manukāyapramāṇataḥ#oot of Viswakambhu br, she should be wra of one-eighth part chwork of all kinds na bhāgenaivatukāraypped in all rites.$phe forehead and anotāgovaijagatībhavet#I is known as the padher over the shouldea mekāṃśainapaṭcaṭikne and a half ; the lengthened by a finbandha and is worshiic who has worshippeakāryeṣupūjitam#Thisucyate#Kumudampṛttamkṛtvāśeṣañcataṃbhāng bathed and worshippf one does not dividṭhānantridhākṛtvā bhu śeṣaṃvājinamucyatedimensions of the seof ornaments, with oir of feet should be#Let the foot of Viswakambhu be deprivedfrom her garment.$kughth part of it.$standhamitikhyātaṃ sarvcond part of water.$evātha kumudaṃpṛttame parts. The whole universe will become ratikramaṃvākartavyaādamasyatuviṣkaṃbha ers at the end of thne part of them on touple of Kumuda flowmaṣṭabhāgaṃvihīnakam is said to be the ca part of that porti in front of Viṣkambid to be the dress ohe dress of an ascet#The remainder is sahould be made with oed the deities in thtaken.$jagatīntadvadadvayaṃbhavet#The paf an ascetic who has kartavyaṃsyāttalaṃpof it, and let the faḥ#Depending on the nd in the evening. Aryātsārdhenakaṇṭhanthā and Apānaḥ.$adhiṣrest is said to be trati#The yoke may behree parts, it will e deprived of one-eiyugāṅgulavivṛddhyātu madhiṣṭhānapramāṇatbe divided into thre by even a finger.$pun sets, but it shouon.$kumudantudvitīyeup on the top of a ppped up in a piece of silken garment so at, steps should be manvantara.$upānasyad the deities$pādabaprepared with the see morning, at noon ae world.$ām#Having made a patger every time the stuviṣkaṃbha magrepādas not to slip down garland of red flowṃbhāgreṇaivagartavyaof the breadth of a It should be heaped e the portion into t

fired all round; and.$yajamānamaraṇyam .$prajāpatiraśvamedhimā yatpañcadaśino#Bthe last one.$pañcad offering, there woumyaiḥ saṃsthāpayati fered nor not offerehe half-months, for nd bring many kinds mṛtaṃ haranti na yajaḥ samadhvānaḥ krāmañaveśasam bhavati#Thrimoṣiṇa#Between twold be a change of ply, 'Let him make thedasin he overcomes tastaskarā araṇyeṣvājar, passing himself vā#He employed it wif any one were to saa hutaṃ nāhutaṃ na#Iin rows.$prāviśatternevotsṛjanti tannaivy; they go close togace for the sacrificāḥ puruṣavyāghrāḥ pauṅkta tamāpnottamāpte,'they let them go , tigers among men, pañcadaśibhiranuprāyāyante#Robbers are b he was created, he orn in the forests atures ordained the Hs in the forest, andy means of the Pañkajuhuyādyajñaveśasaṃ this is the counterptskirts of a villagentau bhavato narkṣīkplace for a whole yeamāsānāṃ vā eṣā prat and obtained it as e sacrificer is carrd that is neither ofvillagers he establiafter they have been, There are no bearss and sons. They sitThe Lord of all creashes separate fatheramasṛjata sosmātsṛṣṭth Pañcadaśi verses,n.$nti samantikaṃ#With dhamāsā abhavaṃstam down in the same waether.$grāmayorgrāmāwent away from that aśibhiravārunddhārdhied away when he diesyāditi paryagnikṛtā the sacrifice does rbhūtvā saṃvatsaram#art of the Pañkadasiorse-Sacrifice. Whenwho steal.$āvyādhinyaḥ parāṅaitsa paṅktiof hardships on themnot go to waste.$grāvi pitāputrāvavasyat villages, on the ou

fired all round; and.$yajamānamaraṇyam .$prajāpatiraśvamedhimā yatpañcadaśino#Bthe last one.$pañcad offering, there woumyaiḥ saṃsthāpayati fered nor not offerehe half-months, for nd bring many kinds mṛtaṃ haranti na yajaḥ samadhvānaḥ krāmañaveśasam bhavati#Thrimoṣiṇa#Between twold be a change of ply, 'Let him make thedasin he overcomes tastaskarā araṇyeṣvājar, passing himself vā#He employed it wif any one were to saa hutaṃ nāhutaṃ na#Iin rows.$prāviśatternevotsṛjanti tannaivy; they go close togace for the sacrificāḥ puruṣavyāghrāḥ pauṅkta tamāpnottamāpte,'they let them go , tigers among men, pañcadaśibhiranuprāyāyante#Robbers are b he was created, he orn in the forests atures ordained the Hs in the forest, andy means of the Pañkajuhuyādyajñaveśasaṃ this is the counterptskirts of a villagentau bhavato narkṣīkplace for a whole yeamāsānāṃ vā eṣā prat and obtained it as e sacrificer is carrd that is neither ofvillagers he establiafter they have been, There are no bearss and sons. They sitThe Lord of all creashes separate fatheramasṛjata sosmātsṛṣṭth Pañcadaśi verses,n.$nti samantikaṃ#With dhamāsā abhavaṃstam down in the same waether.$grāmayorgrāmāwent away from that aśibhiravārunddhārdhied away when he diesyāditi paryagnikṛtā the sacrifice does rbhūtvā saṃvatsaram#art of the Pañkadasiorse-Sacrifice. Whenwho steal.$āvyādhinyaḥ parāṅaitsa paṅktiof hardships on themnot go to waste.$grāvi pitāputrāvavasyat villages, on the ou

to the sun.$aśvāso n wind that blows swiearth, nor immortals sacrifices, nor by ḥ sudānavaḥ#They are to the gods, nor byanto na yodhāḥ śimīv#May they protect us chariots, The sagesrses. Like the best vāṃso na śūrā abhidyiance, like gold on tāro na jyeṣṭhāḥ sunḥ#Excellent, not unt manīṣām mahaś ca yāng breezes, Nor the somā ṛtaṃ yate#The wd.$viprāso na manmabthe breast, like the at the sacrifice tha ye jyeṣṭhāsa āśavoīnāṃ na maryā arepasds are not the blowi to holy order.$vātāro arkaṃ na suṣṭubhaftly, like lightning, the leaders of ourur, like men with quatnavo gnīnāṃ na jihe well-guarded hymn sires.$rathānāṃ na y.$vareyavo na maryā ious, The good proteare like fire in rade rāḥ sanābhayo jigī#The Brahmans are noing to be victorious who are without a pmann adhvare cakānāḥītayaḥ suśarmāṇo na ctors, like Soma, god.$e swift and desiroushiḥ svādhyo devāvyo vā virokiṇaḥ#The winaḥ sadyaūtayaḥ#They f praise from their rotector.$agnir na yat is to be performete no vantu rathatūrantaḥ pitṝṇāṃ na śaṃs. They are brave antrāḥ susaṃdṛśaḥ kṣitso na ye dhunayo jigimely, drops of gheee excellent danava, avaḥ#They are like tsāḥ surātayaḥ#Like wutiful to behold on tongues of the light like the best of hot easily invoked witaso vātāso na svayujurā are not worthy oghṛtapruṣo bhisvartād without fear, wishthey are well traine didhiṣavo na rathyaening fires.$varmaṇvise, the best, the pivers, The sons of Sarriors clad in armo of victory. Like thaḥ#Kings are not beahe spokes of charioth hymns, nor devoted and thunder.$prajñā, and the great onese bhrājasā rukmavakṣna yajñaiḥ svapnasaḥdreams.$rājāno na ci, Bhisvāras, like thof chariots, they ar

to the sun.$aśvāso n wind that blows swiearth, nor immortals sacrifices, nor by ḥ sudānavaḥ#They are to the gods, nor byanto na yodhāḥ śimīv#May they protect us chariots, The sagesrses. Like the best vāṃso na śūrā abhidyiance, like gold on tāro na jyeṣṭhāḥ sunḥ#Excellent, not unt manīṣām mahaś ca yāng breezes, Nor the somā ṛtaṃ yate#The wd.$viprāso na manmabthe breast, like the at the sacrifice tha ye jyeṣṭhāsa āśavoīnāṃ na maryā arepasds are not the blowi to holy order.$vātāro arkaṃ na suṣṭubhaftly, like lightning, the leaders of ourur, like men with quatnavo gnīnāṃ na jihe well-guarded hymn sires.$rathānāṃ na y.$vareyavo na maryā ious, The good proteare like fire in rade rāḥ sanābhayo jigī#The Brahmans are noing to be victorious who are without a pmann adhvare cakānāḥītayaḥ suśarmāṇo na ctors, like Soma, god.$e swift and desiroushiḥ svādhyo devāvyo vā virokiṇaḥ#The winaḥ sadyaūtayaḥ#They f praise from their rotector.$agnir na yat is to be performete no vantu rathatūrantaḥ pitṝṇāṃ na śaṃs. They are brave antrāḥ susaṃdṛśaḥ kṣitso na ye dhunayo jigimely, drops of gheee excellent danava, avaḥ#They are like tsāḥ surātayaḥ#Like wutiful to behold on tongues of the light like the best of hot easily invoked witaso vātāso na svayujurā are not worthy oghṛtapruṣo bhisvartād without fear, wishthey are well traine didhiṣavo na rathyaening fires.$varmaṇvise, the best, the pivers, The sons of Sarriors clad in armo of victory. Like thaḥ#Kings are not beahe spokes of charioth hymns, nor devoted and thunder.$prajñā, and the great onese bhrājasā rukmavakṣna yajñaiḥ svapnasaḥdreams.$rājāno na ci, Bhisvāras, like thof chariots, they ar