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prācchādayat karṇarathaṃ pṛṣatkair lokān imān sūrya ivāṃśujālaiḥ sa hastinevābhihato gajendraḥ pragṛhya bhallān niśitān niṣaṅgāt ākarṇapūrṇaṃ ca dhanur vikṛṣya vivyādha bāṇair atha sūtaputram athāsya bāhūruśirolalāṭaṃ grīvāṃ rathāṅgāni parāvamardī sthitasya bāṇair yudhi nirbibheda gāṇḍīvamuktair aśaniprakāśaiḥ sa pārthamuktair viśikhaiḥ praṇunno gajo gajeneva jitas tarasvī vihāya saṃgrāmaśiraḥ prayāto vaikartanaḥ pāṇḍavabāṇataptaḥ apayāte tu rādheye duryodhanapurogamāḥ anīkena yathāsvena śarair ārcchanta pāṇḍavam bahudhā tasya sainyasya vyūḍhasyāpatataḥ śaraiḥ divyam astraṃ prakurvāṇaḥ pratyayād rathasattamān yathā raśmibhir ādityaḥ pracchādayati medinīm$He enveloped Karnas chariot with arrows. He is like the sun with its net of rays. He was like a king of elephants, struck by an elephant. He grasped sharp and broad-headed arrows from his quiver. He drew the bow back to his ear and stretched it. He pierced the son of the suta with arrows. Then his arms, his thighs, his head, and his forehead. His neck was like a chariots wheel and he was capable of crushing the enemy. He remained stationed in the battle and pierced him with arrows. These arrows released from the Gāndīva bow were as bright as lightning. He was struck by the arrows that Partha shot. Like a swift elephant defeated by another elephant, Abandoning the front line of battle, he has departed. Vaikārtana, the son of the sun, was tormented by the Pāndava's arrows. When Radheya had run away, with Duryodhana at the forefront, all of them swiftly descended from their chariots. With their own divisions, they attacked the Pāndava with their arrows. The soldiers were mangled by the arrows and fled in many directions. He had confidence in the best of rathas and was using divine weapons. The sun covers the earth with its rays.

prācchādayat karṇarathaṃ pṛṣatkair#He enveloped Karnas chariot with arrows.$lokān imān sūrya ivāṃśujālaiḥ#He is like the sun with its net of rays.$sa hastinevābhihato gajendraḥ#He was like a king of elephants, struck by an elephant.$pragṛhya bhallān niśitān niṣaṅgāt#He grasped sharp and broad-headed arrows from his quiver.$ākarṇapūrṇaṃ ca dhanur vikṛṣya#He drew the bow back to his ear and stretched it.$vivyādha bāṇair atha sūtaputram#He pierced the son of the suta with arrows.$athāsya bāhūruśirolalāṭaṃ#Then his arms, his thighs, his head, and his forehead.$grīvāṃ rathāṅgāni parāvamardī#His neck was like a chariots wheel and he was capable of crushing the enemy.$sthitasya bāṇair yudhi nirbibheda#He remained stationed in the battle and pierced him with arrows.$gāṇḍīvamuktair aśaniprakāśaiḥ#These arrows released from the Gāndīva bow were as bright as lightning.$sa pārthamuktair viśikhaiḥ praṇunno#He was struck by the arrows that Partha shot.$gajo gajeneva jitas tarasvī#Like a swift elephant defeated by another elephant,$vihāya saṃgrāmaśiraḥ prayāto#Abandoning the front line of battle, he has departed.$vaikartanaḥ pāṇḍavabāṇataptaḥ#Vaikārtana, the son of the sun, was tormented by the Pāndava's arrows.$apayāte tu rādheye duryodhanapurogamāḥ#When Radheya had run away, with Duryodhana at the forefront, all of them swiftly descended from their chariots.$anīkena yathāsvena śarair ārcchanta pāṇḍavam#With their own divisions, they attacked the Pāndava with their arrows.$bahudhā tasya sainyasya vyūḍhasyāpatataḥ śaraiḥ#The soldiers were mangled by the arrows and fled in many directions.$divyam astraṃ prakurvāṇaḥ pratyayād rathasattamān#He had confidence in the best of rathas and was using divine weapons.$yathā raśmibhir ādityaḥ pracchādayati medinīm#The sun covers the earth with its rays.$

samidhānaṃ suprayasaṃ svarṇaraṃ dyukṣaṃ hotāraṃvṛjaneṣu dhūrṣadam abhi tvā naktīruṣaso vavāśire gne vatsaṃ na svasareṣudhenavaḥ diva ivedaratirmānuṣā yugā kṣapo bhāsi puruvāra saṃyataḥ taṃ devā budhne rajasaḥ sudaṃsasaṃ divaspṛthivyoraratiṃnyerire rathamiva vedyaṃ śukraśociṣamagniṃ mitraṃ nakṣitiṣu praśaṃsyam tamukṣamāṇaṃ rajasi sva ā dame candramiva surucaṃ hvāra ā dadhuḥ pṛśnyāḥ pataraṃ citayantamakṣabhiḥ pātho na pāyuṃ janasī ubhe anu sa hotā viśvaṃ pari bhūtvadhvaraṃ tamu havyairmanuṣa ṛñjate girā hiriśipro vṛdhasānāsu jarbhurad dyaurna stṛbhiścitayad rodasī anu$The kindling-stick, good to speed, the heavenly one, The Hotr in the place for cleansing, the thunder-drum. Night and dawn have favoured thee, Agni, like a calf, Like milch-kine in their own home; Like the rejoicing of the gods, like the joys of men, at the end of a yuga, Thou dost shine brightly, O thou that art restrained many a time. The gods in the depth of the atmosphere Have made him, fair of cheek, At variance with sky and earth; He is like a chariot with radiance like that of the semen. Agni is a friend who should be praised among those who are not hostile. Him, sprinkling in his own region, The younglings have placed in their home, Like the moon, with good radiance. The dappled one, reflecting with her eyes on thee, Like a cow thou guardest both thy flanks; May he, the Hotr, go round the sacrifice, And man with his song delights in the offerings. Hirshipra hath risen up in the gathering of the mighty; He hath arisen like the sky, reflecting with his dappled feet on both the earth and heaven.

samidhānaṃ suprayasaṃ svarṇaraṃ dyukṣaṃ hotāraṃvṛjaneṣu dhūrṣadam#The kindling-stick, good to speed, the heavenly one, The Hotr in the place for cleansing, the thunder-drum.$abhi tvā naktīruṣaso vavāśire gne vatsaṃ na svasareṣudhenavaḥ#Night and dawn have favoured thee, Agni, like a calf, Like milch-kine in their own home;$diva ivedaratirmānuṣā yugā kṣapo bhāsi puruvāra saṃyataḥ#Like the rejoicing of the gods, like the joys of men, at the end of a yuga, Thou dost shine brightly, O thou that art restrained many a time.$taṃ devā budhne rajasaḥ sudaṃsasaṃ divaspṛthivyoraratiṃnyerire#The gods in the depth of the atmosphere Have made him, fair of cheek, At variance with sky and earth;$rathamiva vedyaṃ śukraśociṣamagniṃ mitraṃ nakṣitiṣu praśaṃsyam#He is like a chariot with radiance like that of the semen. Agni is a friend who should be praised among those who are not hostile.$tamukṣamāṇaṃ rajasi sva ā dame candramiva surucaṃ hvāra ā dadhuḥ#Him, sprinkling in his own region, The younglings have placed in their home, Like the moon, with good radiance.$pṛśnyāḥ pataraṃ citayantamakṣabhiḥ pātho na pāyuṃ janasī ubhe anu#The dappled one, reflecting with her eyes on thee, Like a cow thou guardest both thy flanks;$sa hotā viśvaṃ pari bhūtvadhvaraṃ tamu havyairmanuṣa ṛñjate girā#May he, the Hotr, go round the sacrifice, And man with his song delights in the offerings.$hiriśipro vṛdhasānāsu jarbhurad dyaurna stṛbhiścitayad rodasī anu#Hirshipra hath risen up in the gathering of the mighty; He hath arisen like the sky, reflecting with his dappled feet on both the earth and heaven.$

ghanarucis tadupary atididyute yadabhiveṣṭanam eva mukundadṛṅ niranurodhanarodhanam ucyate ārohya tām atha mahāmaṇipīṭhapṛṣṭhe vistāritātimṛducelakṛtapratiṣṭhe prakṣālya pādakamaladvitayaṃ satoṣāḥ sakhyo vyadhur vividhamaṅgalaveṣabhūṣāḥ bhūyaḥ prasārya bahuśo bahuśaḥ prasādhya ratnaprasādhanikayāṅgulibhir viśodhya kālāguruprabhavadhūpadhurāpracāram ālījanaḥ kacabharaṃ surabhīcakāra snānād ṛjuṃ sadalakālim arālayitvā kastūrikābhir alike tilakaṃ likhitvā sindūrabindurucirekṛta bālapāśyāṃ sīmantasīmani maṇīndramayūkharasyām kastūrīpatravallīsamudayakhacitaṃ pārśvayor ākapolaṃ$Above that, there is a dense radiance and above that, there is an excessively brilliant light. The embrace is the eye of Mukunda. This type of obstruction is called obstruction without obstruction. He made her ascend a seat that was decorated with extremely expensive jewels. His base is stretched out, draped in very soft cloth. She washes her lotus feet and, happy in her heart, sits on a cushion made of kusha grass that has been sprinkled with the water from Jambudvipas louts. The friends dressed themselves and were adorned in many kinds of auspicious garments. n.35, 36, 37, 13, A.II sattvālambanā ~, dharmālam- banā~, anālambanā ~, II.n.37, A.II kāyagrantha, II.n. He stretched it out many times and repeatedly tried to restrain it. One should clean them with ones fingers Using a collection of precious materials. The burden of incense produced from black aloewood was spread all around. The bees made the mass of their tresses fragrant. After having bathed, he should hold erect the sticks together with their petals and make them into pebbles. and having drawn a mark with musk on the forehead, The hair on her body was beautified by a speck of vermilion. On the perimeter line of the Maṇimāndra-maṇikharasī, there is a line drawn in front of the Maṇimāndra-maṇikharasī. There is a line drawn in front of the Maṇimāndra-maṇikharasī. The line drawn in front of the His cheeks were adorned on either side with a mass of musk-leaves.

ghanarucis tadupary atididyute#Above that, there is a dense radiance and above that, there is an excessively brilliant light.$yadabhiveṣṭanam eva mukundadṛṅ#The embrace is the eye of Mukunda.$niranurodhanarodhanam ucyate#This type of obstruction is called obstruction without obstruction.$ārohya tām atha mahāmaṇipīṭhapṛṣṭhe#He made her ascend a seat that was decorated with extremely expensive jewels.$vistāritātimṛducelakṛtapratiṣṭhe#His base is stretched out, draped in very soft cloth.$prakṣālya pādakamaladvitayaṃ satoṣāḥ#She washes her lotus feet and, happy in her heart, sits on a cushion made of kusha grass that has been sprinkled with the water from Jambudvipas louts.$sakhyo vyadhur vividhamaṅgalaveṣabhūṣāḥ#The friends dressed themselves and were adorned in many kinds of auspicious garments.$bhūyaḥ prasārya bahuśo bahuśaḥ prasādhya#He stretched it out many times and repeatedly tried to restrain it.$ratnaprasādhanikayāṅgulibhir viśodhya#One should clean them with ones fingers Using a collection of precious materials.$kālāguruprabhavadhūpadhurāpracāram#The burden of incense produced from black aloewood was spread all around.$ālījanaḥ kacabharaṃ surabhīcakāra#The bees made the mass of their tresses fragrant.$snānād ṛjuṃ sadalakālim arālayitvā#After having bathed, he should hold erect the sticks together with their petals and make them into pebbles.$kastūrikābhir alike tilakaṃ likhitvā#and having drawn a mark with musk on the forehead,$sindūrabindurucirekṛta bālapāśyāṃ#The hair on her body was beautified by a speck of vermilion.$sīmantasīmani maṇīndramayūkharasyām#On the perimeter line of the Maṇimāndra-maṇikharasī, there is a line drawn in front of the Maṇimāndra-maṇikharasī. There is a line drawn in front of the Maṇimāndra-maṇikharasī. The line drawn in front of the$kastūrīpatravallīsamudayakhacitaṃ pārśvayor ākapolaṃ#His cheeks were adorned on either side with a mass of musk-leaves.$

kṣaye tasyāḥ paraṃ evam etan mayā yathā brahma tatprāptiḥ kathitaṃ svarūpaṃ brahmaṇaś ubhayatrāpi te ākhyātaṃ bhagavan paraṃ brahma tvayā yogināṃ vartate upāyas tasya yaḥ viṣṇor īśasya tvadvākyanāvam muktitīram tan mama brūhi prāpnuyāṃ yena tat bandhaḥ karmamayo hy tasyāpagamane kāryaḥ śārīraiś ca tathā śāstroktais tacchamo śravaṇaiḥ guruśuśrūṣaṇāc pāpabandhaḥ devatāyatanāni pāpabandhāt yoginām atha tathaivāvasathān$After the exhaustion of that period, he shall be compelled to pay a fine equal to the value of the cow due to him. So it is with me, reverend Sir. 4. Beschreibung des · Verhältnis~es des .Arhat zur ,sechsf.Basis' vermittels eines Vergleiches5. Wie beim .Arhat .die Wahrnehmung der endlichen Erscheinungen (m:mittäni) beschaffen .ist4. In welcher Art .von Per~eption (cittam) der .Arhat beun Übergang e. g. Brahmā. The attainment of these has been explained. Self-shapedof Brahmā; i. e. the form of Brahmā himself. They exist in both cases. Lord, we have been instructed. The supreme brahman is in you. It is possessed by the ascetics. What is the means for that? of the lord Viṣṇu. Your words are like boats. havingi!tPJf1' inSlead of t4JYa the bank of liberation, Explain it to me. May I attain it! he replied, I have attained it! May I attain it! He said, I have attained it! May I attain it! Then he said, I have attained it! May I attain it! May I attain it! Bondage consists of action. if he departs; Make an effect, i. e., produce a certain effect. Similarly, the bodily senses are not capable of being controlled by the objects of the senses; they cannot be controlled by the objects of the senses or by the objects of the mind. Such peace is secured by means of what is prescribed in the scriptures. by means of the sense organs. By means of the sense organs, i. e., by means of the organ of hearing. And obedience to the teacher. the bondage of vile actions, attributed to it. And for this reason, this meaning (that of eating at night)"must be (held to be) denoted by another Sentence (""He eats at night"")"present in the mind of the person (who has heard the assertion, “Being"fat, he eats not in the day "")." temples of the gods, Because they are bound by vile actions. For the yogins, it is like that. Likewise with the dwelling-places.

kṣaye tasyāḥ paraṃ#After the exhaustion of that period, he shall be compelled to pay a fine equal to the value of the cow due to him.$evam etan mayā#So it is with me, reverend Sir.$yathā brahma#e. g. Brahmā.$tatprāptiḥ kathitaṃ#The attainment of these has been explained.$svarūpaṃ brahmaṇaś#Self-shapedof Brahmā; i. e. the form of Brahmā himself.$ubhayatrāpi te#They exist in both cases.$ākhyātaṃ bhagavan#Lord, we have been instructed.$paraṃ brahma tvayā#The supreme brahman is in you.$yogināṃ vartate#It is possessed by the ascetics.$upāyas tasya yaḥ#What is the means for that?$viṣṇor īśasya#of the lord Viṣṇu.$tvadvākyanāvam#Your words are like boats.$muktitīram#the bank of liberation,$tan mama brūhi#Explain it to me.$prāpnuyāṃ yena tat#May I attain it! he replied, I have attained it! May I attain it! He said, I have attained it! May I attain it! Then he said, I have attained it! May I attain it! May I attain it!$bandhaḥ karmamayo hy#Bondage consists of action.$tasyāpagamane#if he departs;$kāryaḥ#Make an effect, i. e., produce a certain effect.$śārīraiś ca tathā#Similarly, the bodily senses are not capable of being controlled by the objects of the senses; they cannot be controlled by the objects of the senses or by the objects of the mind.$śāstroktais tacchamo#Such peace is secured by means of what is prescribed in the scriptures.$śravaṇaiḥ#by means of the sense organs. By means of the sense organs, i. e., by means of the organ of hearing.$guruśuśrūṣaṇāc#And obedience to the teacher.$pāpabandhaḥ#the bondage of vile actions,$devatāyatanāni#temples of the gods,$pāpabandhāt#Because they are bound by vile actions.$yoginām atha#For the yogins, it is like that.$tathaivāvasathān#Likewise with the dwelling-places.$

ke te vājāyāsuryāya hinvire ke apsu svāsūrvarāsu pauṃsye bhuvas tvam indra brahmaṇā mahān bhuvo viśveṣu savaneṣu yajñiyaḥ bhuvo nṝṃś cyautno viśvasmin bhare jyeṣṭhaś ca mantro viśvacarṣaṇe avā nu kaṃ jyāyān yajñavanaso mahīṃ ta omātrāṃ kṛṣṭayo viduḥ aso nu kam ajaro vardhāś ca viśved etā savanā tūtumā kṛṣe etā viśvā savanā tūtumā kṛṣe svayaṃ sūno sahaso yāni dadhiṣe varāya te pātraṃ dharmaṇe tanā yajño mantro brahmodyataṃ vacaḥ ye te vipra brahmakṛtaḥ sute sacā vasūnāṃ ca vasunaś ca dāvane pra te sumnasya manasā pathā bhuvan made sutasya somyasyāndhasaḥ mahat tad ulbaṃ sthaviraṃ tad āsīd yenāviṣṭitaḥ praviveśithāpaḥ$Or who of them did set the goat against the Asura? Who in the waters, his sisters, in noble manly deeds? Thou art mighty, O Indra, with the holy power, To be adored at every pressing; You are the earth, you sustain all beings, and you are the supreme mantra that nourishes all beings. Whom do men of the wood know to be mightier than thee? The ploughmen know thy greatness and thy measurelessness. May he be unageing, and may he increase all; These pressings are the most rapid in producing. , r Jl3iD J 1f r P!T�$�$ J t T {) r �E�$ J t:: {) r 9§' J tit 1 -J r fiT J iJ l , t±lt!tr8� (J) �t)t:(J) r IZSI J C ib {) , t � 1 -J t (J) c ib -6 0..23 76VGPVy P Ii 430bsf (D ri 35 8a7): zag pa dang beas pa ji ltar zag pa med pa 'i sa bon du 'gyur bama yin nam zhe na [ All these libations, most excellent, thou drawest, O self-existent Son of Strength, which thou bestowest. Thou art a vessel for the choosing, thy body for the dharma. The sacrifice is the mantra, and the utterance is the uplifted Brahman. successivethat O brahmana! These are the ones who were created by Brahma, with the Vasus and the Vasus in the forest. Through thy mind, through the path of goodwill, In the joy of the juice effused, the pleasant; That large and firm foetus was the one which entered the stomach of the Lord of Beings when he was possessed by Hiraṇyakaśipu.

ke te vājāyāsuryāya hinvire ke apsu svāsūrvarāsu pauṃsye#Or who of them did set the goat against the Asura? Who in the waters, his sisters, in noble manly deeds?$bhuvas tvam indra brahmaṇā mahān bhuvo viśveṣu savaneṣu yajñiyaḥ#Thou art mighty, O Indra, with the holy power, To be adored at every pressing;$bhuvo nṝṃś cyautno viśvasmin bhare jyeṣṭhaś ca mantro viśvacarṣaṇe#You are the earth, you sustain all beings, and you are the supreme mantra that nourishes all beings.$avā nu kaṃ jyāyān yajñavanaso mahīṃ ta omātrāṃ kṛṣṭayo viduḥ#Whom do men of the wood know to be mightier than thee? The ploughmen know thy greatness and thy measurelessness.$aso nu kam ajaro vardhāś ca viśved etā savanā tūtumā kṛṣe#May he be unageing, and may he increase all; These pressings are the most rapid in producing.$etā viśvā savanā tūtumā kṛṣe svayaṃ sūno sahaso yāni dadhiṣe#All these libations, most excellent, thou drawest, O self-existent Son of Strength, which thou bestowest.$varāya te pātraṃ dharmaṇe tanā yajño mantro brahmodyataṃ vacaḥ#Thou art a vessel for the choosing, thy body for the dharma. The sacrifice is the mantra, and the utterance is the uplifted Brahman.$ye te vipra brahmakṛtaḥ sute sacā vasūnāṃ ca vasunaś ca dāvane#O brahmana! These are the ones who were created by Brahma, with the Vasus and the Vasus in the forest.$pra te sumnasya manasā pathā bhuvan made sutasya somyasyāndhasaḥ#Through thy mind, through the path of goodwill, In the joy of the juice effused, the pleasant;$mahat tad ulbaṃ sthaviraṃ tad āsīd yenāviṣṭitaḥ praviveśithāpaḥ#That large and firm foetus was the one which entered the stomach of the Lord of Beings when he was possessed by Hiraṇyakaśipu.$

śrībhagavān devakīdevīm evaṃ ca devakyāṃ devarūpiṇyām bhp ity ādi spaṣṭam nanu satyaṃ tasya caturbhujākārarūpasya tādṛśatvaṃ kintu rūpaṃ cedaṃ pauruṣaṃ dhyānadhiṣṇyaṃ mā pratyakṣaṃ māṃsadṛśāṃ bho kṛṣīṣṭhāḥ bhp iti mātṛvijñāpanānusāreṇa etad vāṃ darśitaṃ rūpaṃ prāgjanmasmaraṇāya me nānyathā madbhavaṃ jñānaṃ martyaliṅgena jāyate bhp iti pratyuttarayya ity uktvāsīd dharis tūṣṇīṃ bhagavān ātmamāyayā pitroḥ sampaśyatoḥ sadyo babhūva prākṛtaḥ śiśuḥ bhp ity uktadiśā yanmānuṣākārarūpaṃ svīkṛtavān tatra sandigdham iva bhāti atra ca bhavatu vā harir api tatyāja ākṛtiṃ tryadhīśa iti bhp tyakṣan$588 MMK I.7.II.116, n.238, n.239, 322, n. The Blessed One went to Queen Devakī and said, O queen Devakī! Similarly in the case of Devakī, who is like a goddess, there is every possibility of such words as bhūḥ and so forth. It is true that the form of the Four-armed One is exactly as described above; but it is a mere semblance of that form. O farmers, those who see their flesh do not directly perceive The manliness that is the basis of meditation. Bhāṣya in accordance with the directions of his mother. © I (have) declare(d) that mind i s distinctively/essentially characterized b y an objectivesupport that is a mere representation (= appearance).3 . Yet another possibility is to take the PredN as a nominalized sentence with its own You have shown me your earlier forms, so that I can remember my earlier births. Otherwise, my cognition would not be brought about by the mortal indicative. He replied: So be it! " and so on as before, adding: "Let me have a look at your face. " What is the meaning of this? It's just that I don't want to see you here any more, but I do not want to see you here any more. After saying this, Lord Hari became silent by means of his own Māyā. As his parents watched, the child suddenly became an ordinary man. As regards the question as to whether he had assumed a human form, it is always open to doubt. Or, it may be that Hari also relinquished the form of the Three-eyed God, intending to abandon it.

śrībhagavān devakīdevīm#The Blessed One went to Queen Devakī and said, O queen Devakī!$evaṃ ca devakyāṃ devarūpiṇyām bhp ity ādi spaṣṭam#Similarly in the case of Devakī, who is like a goddess, there is every possibility of such words as bhūḥ and so forth.$nanu satyaṃ tasya caturbhujākārarūpasya tādṛśatvaṃ kintu rūpaṃ cedaṃ#It is true that the form of the Four-armed One is exactly as described above; but it is a mere semblance of that form.$pauruṣaṃ dhyānadhiṣṇyaṃ mā pratyakṣaṃ māṃsadṛśāṃ bho kṛṣīṣṭhāḥ#O farmers, those who see their flesh do not directly perceive The manliness that is the basis of meditation.$bhp iti mātṛvijñāpanānusāreṇa#Bhāṣya in accordance with the directions of his mother.$etad vāṃ darśitaṃ rūpaṃ prāgjanmasmaraṇāya me#You have shown me your earlier forms, so that I can remember my earlier births.$nānyathā madbhavaṃ jñānaṃ martyaliṅgena jāyate bhp#Otherwise, my cognition would not be brought about by the mortal indicative.$iti pratyuttarayya#He replied: So be it! " and so on as before, adding: "Let me have a look at your face. " What is the meaning of this? It's just that I don't want to see you here any more, but I do not want to see you here any more.$ity uktvāsīd dharis tūṣṇīṃ bhagavān ātmamāyayā#After saying this, Lord Hari became silent by means of his own Māyā.$pitroḥ sampaśyatoḥ sadyo babhūva prākṛtaḥ śiśuḥ bhp#As his parents watched, the child suddenly became an ordinary man.$ity uktadiśā yanmānuṣākārarūpaṃ svīkṛtavān tatra sandigdham iva bhāti#As regards the question as to whether he had assumed a human form, it is always open to doubt.$atra ca bhavatu vā harir api tatyāja ākṛtiṃ tryadhīśa iti bhp tyakṣan#Or, it may be that Hari also relinquished the form of the Three-eyed God, intending to abandon it.$

puṇyakarmopacayāt te rāgadveṣasamutthadvandvamohavinirmuktā bhajante māṃ dṛḍhavratāḥ jarāmaraṇamokṣāya mām āśritya yatanti ye te brahma tadviduḥ kṛcchram adhyātmaṃ karma cākhilam jareti ye jarāmaraṇamokṣāya mām āśritya yatanti prayatante te brahma tadviduḥ kṛcchram adhyātmaṃ karma cākhilam vastutrayam etad arjunapraśnād anantaram uttaraṃ vakṣyāmaḥ syāttatra tu kṣīṇapāpaṃ aparam api vastucatuṣṭayam sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca ye viduḥ prayāṇakāle pi ca māṃ te vidur yuktacetasaḥ sādhibhūteti$Due to their accumulation of meritorious deeds, they are free from the duality and delusion that arise from desire and hatred. They worship me, firm in their vows. > the first Paramārthasāra: ‘He who knows the Self of all, thus described956c984,986< of diversity - becomes one with that Self. 61---> of diversity - becomes one with that Self'.> 60 There are those who seek refuge with me, striving to free themselves from old age and death. They know the brahman as all hardship and rites connected with adhyatma. Those who seek to free themselves from old age and death resort to me and endeavour in this way. They know that to be Brahman. There is hardship for adhyatma and all kinds of deeds. These three points will be discussed in reply immediately after the enquiry on Arjuna. Here, however, there may be a case where that is not the case. [] In the following verse, we have an inherently plausible sensebased suggestion of a motif by a poetic ornament: There are two kinds of poetry, namely, those from Rāmadhātu and from Buddhist Pūrṇasūtra, composed by whose sins have been destroyed. 9 a 5 ff.150 a 25 ff.9 b 1 f.150 b 4 ff. Furthermore, there are four kinds of things: 87This is, at least according to this strand, the decisive difference betweenman and animals, and the one which, from a Buddhist point of view, Constitutes the essential superiority of human existence over animal existence. In view of this difference it is also plausible that persons who haveattained higher insight are considered to be no longer liable to beingreborn as an animal, 222 and also that animals cannot be ordained, for thepurpose of ordination is the practice of the path to liberation. 223Finally, animals are, in this strand, often even regarded as immoral. 224 As the BiilapaIJ4itasutta puts it, There are those who know me as the adhibhuta and adhidaiva of all beings. I am the officiating priest at a sacrifice where oblations are offered to the ancestors. At the time of their death, those united in minds know me. Tasādhibhūta, possessed of preponderance; i. e. it is produced out of something that is predominant in the constitution.

puṇyakarmopacayāt te rāgadveṣasamutthadvandvamohavinirmuktā#Due to their accumulation of meritorious deeds, they are free from the duality and delusion that arise from desire and hatred.$bhajante māṃ dṛḍhavratāḥ#They worship me, firm in their vows.$jarāmaraṇamokṣāya mām āśritya yatanti ye#There are those who seek refuge with me, striving to free themselves from old age and death.$te brahma tadviduḥ kṛcchram adhyātmaṃ karma cākhilam#They know the brahman as all hardship and rites connected with adhyatma.$jareti ye jarāmaraṇamokṣāya mām āśritya yatanti prayatante te#Those who seek to free themselves from old age and death resort to me and endeavour in this way.$brahma tadviduḥ#They know that to be Brahman.$kṛcchram adhyātmaṃ karma cākhilam#There is hardship for adhyatma and all kinds of deeds.$vastutrayam etad arjunapraśnād anantaram uttaraṃ vakṣyāmaḥ#These three points will be discussed in reply immediately after the enquiry on Arjuna.$syāttatra tu#Here, however, there may be a case where that is not the case. [] In the following verse, we have an inherently plausible sensebased suggestion of a motif by a poetic ornament: There are two kinds of poetry, namely, those from Rāmadhātu and from Buddhist Pūrṇasūtra, composed by$kṣīṇapāpaṃ#whose sins have been destroyed.$aparam api vastucatuṣṭayam#Furthermore, there are four kinds of things:$sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca ye viduḥ#There are those who know me as the adhibhuta and adhidaiva of all beings. I am the officiating priest at a sacrifice where oblations are offered to the ancestors.$prayāṇakāle pi ca māṃ te vidur yuktacetasaḥ#At the time of their death, those united in minds know me.$sādhibhūteti#Tasādhibhūta, possessed of preponderance; i. e. it is produced out of something that is predominant in the constitution.$

indraḥ ca yā dhurā na rajasaḥ vahanti dvā suparṇā sayujā samanam sasvajāteiti anaśnan abhi cākaśīti yatra suparṇā abhisvaranti yasmin vṛkṣe madhuadaḥ suparṇāḥ niviśante suvate ca tat na ut na veda yat gāyatre traistubhāt vā$5, as describing the creation of time and its divisions;—also in the Kālamādhava (p.45) as describing the creation of time by God; it reads ‘vibhaktim’ for ‘vibhaktiḥ.’Medhātithi (p.19, 1.21)—It is interesting to note that even so late as Medhātithi’s time, the Lunar Mansions were counted from Kṛttikā onwards, and not from Aśvinī as in the more recent astronomical systems.(See Thibaut on ‘Indian Astronomy’ in Indian Thought Vol.I.)This verse is quoted in the Gadādharapaddhati — Kālasāra, p. Indra and those [] that are in yonder world, the Asuras, the Sadhyas, the Kinnaras, the Rakshasas, the Rākshasas, the Apsarases, the Yakshas, the Vasus, the Adityas, the Rudras, the Angirases, the Nishadhas, the Atharvans, They are not capable of bearing a burden. The dust carries them on. Two of them are eagles. Of the same speciesi. e., belonging to the same species. an ascetic, Her own child. if he has not eaten; He scratches it and touches it. where there are birds of beautiful plumage. There is a call to the preparer of the oblation-material for the Svistakṛt offering. " The Adhvaryu pronounces the call: "Do you recite the Sastras. " The Pratiprasthātr pronounces the call: "Do you recite the Sastras. " The sacrificer pronounces In a treei. e., in a place where there is no palāśa-tree; i. e., at the time when the fire has been extinguished. In a tree, i. e., at the time when the fuel has been thrown into the oven. Madhu·Dada: What else can I say? Suparṇāḥeight-winged animals. They sit down. And when he is well versed in the Veda. But that is not so. .c ~-r.~ ~ ~)vJ!{, :il375Y!~ ~:m:~L, He does not know;i. e., he does not know what is contained in the Veda. The reason why it is in the Gayatri is this. Or he may use trayastrimśa, trayastrimśa, or trayastrimśa.

indraḥ ca yā#Indra and those [] that are in yonder world, the Asuras, the Sadhyas, the Kinnaras, the Rakshasas, the Rākshasas, the Apsarases, the Yakshas, the Vasus, the Adityas, the Rudras, the Angirases, the Nishadhas, the Atharvans,$dhurā na#They are not capable of bearing a burden.$rajasaḥ vahanti#The dust carries them on.$dvā suparṇā#Two of them are eagles.$sayujā#Of the same speciesi. e., belonging to the same species.$samanam#an ascetic,$sasvajāteiti#Her own child.$anaśnan#if he has not eaten;$abhi cākaśīti#He scratches it and touches it.$yatra suparṇā#where there are birds of beautiful plumage.$abhisvaranti#There is a call to the preparer of the oblation-material for the Svistakṛt offering. " The Adhvaryu pronounces the call: "Do you recite the Sastras. " The Pratiprasthātr pronounces the call: "Do you recite the Sastras. " The sacrificer pronounces$yasmin vṛkṣe#In a treei. e., in a place where there is no palāśa-tree; i. e., at the time when the fire has been extinguished. In a tree, i. e., at the time when the fuel has been thrown into the oven.$madhuadaḥ#Madhu·Dada: What else can I say?$suparṇāḥ#Suparṇāḥeight-winged animals.$niviśante#They sit down.$suvate ca#And when he is well versed in the Veda.$tat na ut#But that is not so.$na veda#He does not know;i. e., he does not know what is contained in the Veda.$yat gāyatre#The reason why it is in the Gayatri is this.$traistubhāt vā#Or he may use trayastrimśa, trayastrimśa, or trayastrimśa.$

tasya raśmisahasraṃ tac chītavarṣoṣṇaniḥsravam tāsāṃ catuḥśatā nāḍyo varṣante citramūrtayaḥ bhajanāścaiva mālyāś ca ketanāḥ patanās tathā himodvahāś ca tā nāḍyo raśmayas triśatāḥ punaḥ reśā meghāś ca vātsyāś ca hlādinyo himasarjanāḥ candrabhā nāmataḥ sarvā pītābhāś ca gabhastayaḥ śuklāś ca kakubhāścaiva gāvo viśvabhṛtas tathā śuklāstā nāmataḥ sarvās triśatīrgharmasarjanāḥ somo bibharti tābhistu manuṣyapitṛdevatāḥ manuṣyānauṣadheneha svadhayā ca pitṝnapi amṛtena surān sarvāṃs tisṛbhis tarpayatyasau vasante caiva grīṣme ca śataiḥ sa tapate tribhiḥ varṣāsvatho śaradi ca caturbhiḥ saṃpravarṣati hemante śiśire caiva himamutsṛjate tribhiḥ gtter in der sonne indro dhātā bhagaḥ pūṣā mitro tha varuṇo ryamā$His one thousand rays radiate cold, rain, and heat. 195199200206207 There are four hundred of them, with colourful forms, and they shower down copious amounts of rain. There were golden ornaments, garlands and pennants that had been thrown away. There are three hundred beams that bear the snow in the sky. The rainy clouds, the Vatsyas, the Hladinis and the Srigas create snow. All of them are known by the name of chandrabhas. The rays of the sun have a yellow complexion. There are white bulls that bear the burden of the universe. All of them were known by the names of Shuklas. There were three hundred of them and they created heat. It is because of them that Soma bears men, the ancestors and the gods. In this world, men use herbs and the ancestors use svadha. 562 With the three, he satisfied all the gods with amrita. vikalpatvādvi|kalpānāmadhyā) ropāsambhavāditi darśitamasmābhirmataṅgavṛttau ta-ta evāvadhāryam] | na ca sthirasyārthakriyānupapattilakṣaṇe[nānumānenātra kṣaṇika-tvaṃ sādhayituṃ śakyam (tasyāpya siddha (tvādi doṣaduṣṭatvādityāpi darśita) masmābhirnareśvarapa[rīkṣāprakāśe | tato 'vadheyam |kiñca amūrtatvamasya prāgvadeva mūrtopalakṣitasparśayukta] (P.f.15 ) mahābhū-tākāraśarīrādanyatvaṃ tadgrāhakatayā (prakāśanādityanubhavenaiva bhūtātmaniṣedhaḥ | In the spring and summer, it heats for three hundred years. In the rainy and autumn seasons, he showers down four times. [] During hemanta and shishira, the three types of dosha get aggravated and snow manifests. Gitte indes sa unne. Indra, Dhātar, Bhaga, Pūṣan, Mitra, Tha, Varuṇa, Aryaman,

tasya raśmisahasraṃ tac chītavarṣoṣṇaniḥsravam#His one thousand rays radiate cold, rain, and heat.$tāsāṃ catuḥśatā nāḍyo varṣante citramūrtayaḥ#There are four hundred of them, with colourful forms, and they shower down copious amounts of rain.$bhajanāścaiva mālyāś ca ketanāḥ patanās tathā#There were golden ornaments, garlands and pennants that had been thrown away.$himodvahāś ca tā nāḍyo raśmayas triśatāḥ punaḥ#There are three hundred beams that bear the snow in the sky.$reśā meghāś ca vātsyāś ca hlādinyo himasarjanāḥ#The rainy clouds, the Vatsyas, the Hladinis and the Srigas create snow.$candrabhā nāmataḥ sarvā pītābhāś ca gabhastayaḥ#All of them are known by the name of chandrabhas. The rays of the sun have a yellow complexion.$śuklāś ca kakubhāścaiva gāvo viśvabhṛtas tathā#There are white bulls that bear the burden of the universe.$śuklāstā nāmataḥ sarvās triśatīrgharmasarjanāḥ#All of them were known by the names of Shuklas. There were three hundred of them and they created heat.$somo bibharti tābhistu manuṣyapitṛdevatāḥ#It is because of them that Soma bears men, the ancestors and the gods.$manuṣyānauṣadheneha svadhayā ca pitṝnapi#In this world, men use herbs and the ancestors use svadha.$amṛtena surān sarvāṃs tisṛbhis tarpayatyasau#With the three, he satisfied all the gods with amrita.$vasante caiva grīṣme ca śataiḥ sa tapate tribhiḥ#In the spring and summer, it heats for three hundred years.$varṣāsvatho śaradi ca caturbhiḥ saṃpravarṣati#In the rainy and autumn seasons, he showers down four times.$hemante śiśire caiva himamutsṛjate tribhiḥ#[] During hemanta and shishira, the three types of dosha get aggravated and snow manifests.$gtter in der sonne#Gitte indes sa unne.$indro dhātā bhagaḥ pūṣā mitro tha varuṇo ryamā#Indra, Dhātar, Bhaga, Pūṣan, Mitra, Tha, Varuṇa, Aryaman,$

taddhaike purastāddhāyye dadhatyannaṃ dhāyye mukhata idamannādyaṃ dadhma iti vadantastadu tathā na kuryādanavaklptātasyaiṣā bhavati yaḥ purastāddhāyye dadhāti daśamī vāhi tarhyekādaśī vā sampadyate tasyo haivaiṣāvaklptā bhavati yasyaitāmaṣṭamīmanvāhustasmādupariṣṭādeva dhāyye dadhyāt samidhyamāno adhvara iti adhvaro vai yajñaḥ samidhyamāno yajña ityevaitadāhāgniḥ pāvaka īḍya iti pāvako hyeṣa īḍyo hyeṣa śociṣkeśastamīmaha iti śocantīva hyetasya keśāḥ samiddhasya samiddho agna āhutetyataḥ prācīnaṃ$Some, indeed, place the inserted verses in front. In the inserted verses they place food; in the mouth we place this eatable food. Saying this, let him not do so; that is improper for him who at the outset meditates. In that case it becomes either the tenth or the eleventh; for this is appointed for him. For whom they recite this eighth verse, let him therefore insert the dhayyaniya verses subsequently. The Adhvaryu enkindles the fire with the verse, "The Adhvaryu enkindles the fire with the verse, "The Adhvaryu enkindles the fire with the verse, "The Adhvaryu enkindles the fire with the verse, "The Adhvaryu enkindles the fire with the verse, "The Adh The sacrifice is a sacrifice, the sacrifice being kindled. 'Agni is pure, worthy of being sought after, '--for he is indeed pure, and worthy of being sought after;--'the flaming-haired one we overcome!'thus he thereby means to say. For, as it were, the hair of him who is kindled blazes when he is offered into the kindled fire. " Hereafter to the east of this.

taddhaike purastāddhāyye dadhatyannaṃ dhāyye mukhata idamannādyaṃ dadhma#Some, indeed, place the inserted verses in front. In the inserted verses they place food; in the mouth we place this eatable food.$iti vadantastadu tathā na kuryādanavaklptātasyaiṣā bhavati yaḥ purastāddhāyye#Saying this, let him not do so; that is improper for him who at the outset meditates.$dadhāti daśamī vāhi tarhyekādaśī vā sampadyate tasyo haivaiṣāvaklptā bhavati#In that case it becomes either the tenth or the eleventh; for this is appointed for him.$yasyaitāmaṣṭamīmanvāhustasmādupariṣṭādeva dhāyye dadhyāt#For whom they recite this eighth verse, let him therefore insert the dhayyaniya verses subsequently.$samidhyamāno adhvara iti#The Adhvaryu enkindles the fire with the verse, "The Adhvaryu enkindles the fire with the verse, "The Adhvaryu enkindles the fire with the verse, "The Adhvaryu enkindles the fire with the verse, "The Adhvaryu enkindles the fire with the verse, "The Adh$adhvaro vai yajñaḥ samidhyamāno yajña#The sacrifice is a sacrifice, the sacrifice being kindled.$ityevaitadāhāgniḥ pāvaka īḍya iti pāvako hyeṣa īḍyo hyeṣa śociṣkeśastamīmaha iti#'Agni is pure, worthy of being sought after, '--for he is indeed pure, and worthy of being sought after;--'the flaming-haired one we overcome!'thus he thereby means to say.$śocantīva hyetasya keśāḥ samiddhasya samiddho agna āhutetyataḥ prācīnaṃ#For, as it were, the hair of him who is kindled blazes when he is offered into the kindled fire. " Hereafter to the east of this.$

jāyemahi rudra prajābhiḥ tvādattebhiḥ śamtamebhiḥ bheṣajebhiḥ vi dveṣaḥ vitaram vi aṃhaḥ vi amīvāḥ cātayasva viṣūcīḥ śreṣṭhaḥ jātasya tavaḥtamaḥ tavasām vajrabāho itivajrabāho abhiitīḥ rapasaḥ yuyodhi mā tvā rudra cukrudhāma namaḥbhiḥ mā duḥstutī vṛṣabha mā$May I be born! May I be reborn! and so on. by the offspring of Rudra []. But with those that have been taken. I've made peace with them. By means of medicines [] he shall purify himself, free from sin, and be pure in body and mind. Hatred. Vitaram [Vitarasam? ] is the opening of the mouth, the opening of the nostrils, and the opening of the throat. But woe to him who forsaketh not his own life, and worships the Lord of creatures in spirit and in truth: for he hath done all that is right in the sight of the Lord of creatures. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. Diseasesdiseases. Drive them away in all directions! [], O swift one, drive them away in all directions! I yoke thee with a yoke that goeth from the pole of the chariot to the place where the rider on the chariot is seated. Superior, that which is the most excellent of all things produced. > Being. Cf. SpP 2 [= ad I 2], pp. 12–13: yato bodhyasya svayam sattaiva nāsty ato bodhrrū-> pam anāvṛtam evāvasthādvaye 'pi, 'No object of consciousness can exist independently [of9976c10461< is completely unobscured in both the states [of cosmic manifestation and withdrawal]' (tr.--- Lava: Tāmasa! Of cows, of sheep, of goats, of sheep in heat, of camels, of mares, of she-goats, of asses, of ewes, of dresses made of jute, of wool, of flax, of cotton cloth, of silk, of flax, of linen cloth made of hemp, of fla O Vajrabāhu! O Vajrabāhu! He should be worshipped with the Mantra beginning with Vajrabāhu and ending with Vajrabāhu. He should be worshipped with the Mantra beginning with Vajrabāhu and ending with The Abhītī verses are as follows: He fought from close quarters. O Rudra, may I not injure thee. Shrieking loudly, they went to the residence of the Bodhisattva in the Bamboo Grove at Anurādha- pura. The Blessed One said, O Honored One, I have heard from reverend Vimalakīrti and learned from him that he was a great ascetic who practiced austerities for many Do thou honour me with thy homage. ill-advised speech; O bull, protect me!

jāyemahi#May I be born! May I be reborn! and so on.$rudra prajābhiḥ#by the offspring of Rudra [].$tvādattebhiḥ#But with those that have been taken.$śamtamebhiḥ#I've made peace with them.$bheṣajebhiḥ vi#By means of medicines [] he shall purify himself, free from sin, and be pure in body and mind.$dveṣaḥ#Hatred.$vitaram vi#Vitaram [Vitarasam? ] is the opening of the mouth, the opening of the nostrils, and the opening of the throat.$aṃhaḥ vi#But woe to him who forsaketh not his own life, and worships the Lord of creatures in spirit and in truth: for he hath done all that is right in the sight of the Lord of creatures. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.$amīvāḥ#Diseasesdiseases.$cātayasva viṣūcīḥ#Drive them away in all directions! [], O swift one, drive them away in all directions! I yoke thee with a yoke that goeth from the pole of the chariot to the place where the rider on the chariot is seated.$śreṣṭhaḥ jātasya#Superior, that which is the most excellent of all things produced.$tavaḥtamaḥ#Lava: Tāmasa!$tavasām#Of cows, of sheep, of goats, of sheep in heat, of camels, of mares, of she-goats, of asses, of ewes, of dresses made of jute, of wool, of flax, of cotton cloth, of silk, of flax, of linen cloth made of hemp, of fla$vajrabāho itivajrabāho#O Vajrabāhu! O Vajrabāhu! He should be worshipped with the Mantra beginning with Vajrabāhu and ending with Vajrabāhu. He should be worshipped with the Mantra beginning with Vajrabāhu and ending with$abhiitīḥ#The Abhītī verses are as follows:$rapasaḥ yuyodhi#He fought from close quarters.$mā tvā rudra#O Rudra, may I not injure thee.$cukrudhāma#Shrieking loudly, they went to the residence of the Bodhisattva in the Bamboo Grove at Anurādha- pura. The Blessed One said, O Honored One, I have heard from reverend Vimalakīrti and learned from him that he was a great ascetic who practiced austerities for many$namaḥbhiḥ mā#Do thou honour me with thy homage.$duḥstutī#ill-advised speech;$vṛṣabha mā#O bull, protect me!$

krīḍāmattena cāvācyaistatra tena pragalbhitam ahaṅgaurīgururiti ślāghāmātmani tenivān tadvākyaṃ mama naivābhūdyatastatrādhiko guṇaḥ ubhayorguṇasāmye tu mitrayoradhike guṇe ekasya kāraṇājjāte tatrānyasya spṛhā bhavet gaurīgurutvaślāghārthaṃ prāptakāmo pyahaṃ tapaḥ kṛtavānmantriṇīnāthe tattvaṃmattanayā bhava yato mannāmavikhyātā bhaviṣyasi na saṃśayaḥ ityuktaṃ vacanaṃ śrutvā mātaṅgasya mahāmuneḥ tathāstviti tiroghat sa ca prīto bhavanmuniḥ mātaṅgasya maharṣestu tasya svapne tadā mudā tāpicchamañjarīmekāṃ dadau karṇāvataṃsataḥ tatsvapnasya prabhāveṇa mātaṅgasya sadharmiṇī nāmnā siddhimatī garbhe laghuśyāmāmadhārayat tata eva samutpannā mātaṅgī tena kīrtitāḥ$Intoxicated by his play, he blurted out things that should not be said. c. -:> -c c. tJ. ~ , ~ ? Ie: -t .Q, c. .. .-jt:: ltJ>Ie:1milifj~c~'? ii~~~Ie:to~'-cm~~ n -c l;); ? l:rnc', l 50 01440 Ahaṅga, Gaurī and Guru are the epithets of self-praise bestowed by one who is not himself self-possessed. I did not accept those words, because they possessed superior qualities. the fear of death is the result of the unconscious memory of theexperience of a former state of life-and this fear is the cause of When the qualities of both are equal, when the qualities of the conqueror and his enemy are more than those of the conqueror's friend, he should be regarded as a friend. When one thing springs up for the sake of another, the other longs for it. Although I have attained my desire, I practised asceticism in order to earn the praise of Gaurī's venerableness. I have made you my counsellor. O Lord, be pleased with me. There is no doubt that you will be famous by my name. On hearing the words spoken by the great sage, Matanga, all of them were delighted and honoured him. He agreed and disappeared. The sage was delighted. The maharshi had a dream about Matanga and this delighted him. He gave her a bunch of parched corn to adorn her ear. Through the power of that dream, she became like Mātaṅga in her character. She was known by the name of Siddimati and she bore a daughter who was light in her womb. That is the reason they are known as Matangi.

krīḍāmattena cāvācyaistatra tena pragalbhitam#Intoxicated by his play, he blurted out things that should not be said.$ahaṅgaurīgururiti ślāghāmātmani tenivān#Ahaṅga, Gaurī and Guru are the epithets of self-praise bestowed by one who is not himself self-possessed.$tadvākyaṃ mama naivābhūdyatastatrādhiko guṇaḥ#I did not accept those words, because they possessed superior qualities.$ubhayorguṇasāmye tu mitrayoradhike guṇe#When the qualities of both are equal, when the qualities of the conqueror and his enemy are more than those of the conqueror's friend, he should be regarded as a friend.$ekasya kāraṇājjāte tatrānyasya spṛhā bhavet#When one thing springs up for the sake of another, the other longs for it.$gaurīgurutvaślāghārthaṃ prāptakāmo pyahaṃ tapaḥ#Although I have attained my desire, I practised asceticism in order to earn the praise of Gaurī's venerableness.$kṛtavānmantriṇīnāthe tattvaṃmattanayā bhava#I have made you my counsellor. O Lord, be pleased with me.$yato mannāmavikhyātā bhaviṣyasi na saṃśayaḥ#There is no doubt that you will be famous by my name.$ityuktaṃ vacanaṃ śrutvā mātaṅgasya mahāmuneḥ#On hearing the words spoken by the great sage, Matanga, all of them were delighted and honoured him.$tathāstviti tiroghat sa ca prīto bhavanmuniḥ#He agreed and disappeared. The sage was delighted.$mātaṅgasya maharṣestu tasya svapne tadā mudā#The maharshi had a dream about Matanga and this delighted him.$tāpicchamañjarīmekāṃ dadau karṇāvataṃsataḥ#He gave her a bunch of parched corn to adorn her ear.$tatsvapnasya prabhāveṇa mātaṅgasya sadharmiṇī#Through the power of that dream, she became like Mātaṅga in her character.$nāmnā siddhimatī garbhe laghuśyāmāmadhārayat#She was known by the name of Siddimati and she bore a daughter who was light in her womb.$tata eva samutpannā mātaṅgī tena kīrtitāḥ#That is the reason they are known as Matangi.$

garalaṃ vyādhirgrahaḍākinyaḥ śāntiṃ yānti sadā yoginyaḥ sarati na tasya puro yamadūtaḥ proto yasya ca tvaṃ jinabhūtaḥ iti lokeśvara kiṃ kriyamāṇaṃ muñcasi bhagavan māmatrāṇam raumyahamanudinamudyatapāṇirnāśaya trāsasamākulavāṇiḥ yadviṣayendriyacañcalamanasā kṛtabahupāpaṃ vyākulamanasā nītaṃ janma mayāsmin sakalaṃ jaṭharanimittaṃ bhramatā vikalam tatkuru saṃprati mama lokeśa praṇato vividhāñjalirahameṣaḥ yenābhuktvāpāyikadoṣaṃ sugatiṃ bhavato yāmi na mokṣam mohadveṣavināśanahetustvaṃ saṃsāramahodadhisetuḥ patitastrastotthāpitabāhustvaṃ guruduritaniśākararāhu ḥ deśitasugatānuttaratattvastvaṃ pālitabahuduḥkhitasattvaḥ nirjitadurjayamanmathamārastvaṃ saṃtīrṇabhavārṇavapāraḥ$The ascetic women always get rid of poison, disease, planets and bad incantations. Yamas messengers will not appear in front Of the one to whom you have become a victorious one. Lord of the worlds, what are you doing? O illustrious one! I have no protection and you are releasing me. I cry with raised hands every day, Saying, Enough! my voice is overwhelmed by fear. With a mind that is distracted by sensual pleasures and with the senses as fickle, you may have committed a lot of bad deeds. I have spent my whole lifetime Writhing in this womb, Deformed and crippled. O Lord of the worlds, please do that for me now. I bow down to you with palms joined in reverence. By which I may attain a good rebirth without experiencing the disadvantage of drinking liquor, and not liberation. You are the cause for destroying delusion and hatred. You are a bridge across the great ocean of saṃsāra. O Rāhu, the moon of heavy misdeeds, you have fallen with your arm stretched out in fear. You taught the unsurpassable, perfect truth And protected many suffering beings. also the argument that starts from the sütra passage that the mind has not departed fromthe body in nirodhasamäpatti (# vii). There are also further references to älayavijfiäna inconnection with nirodhasamäpatti in the YJ~h, to which I shall come back later.35011.It cannot be ignored that the early evidence for the concept of älayavijfiäna poses serious Vanquishing invincible Kāma, You crossed to the other shore of the ocean of existence.

garalaṃ vyādhirgrahaḍākinyaḥ śāntiṃ yānti sadā yoginyaḥ#The ascetic women always get rid of poison, disease, planets and bad incantations.$sarati na tasya puro yamadūtaḥ proto yasya ca tvaṃ jinabhūtaḥ#Yamas messengers will not appear in front Of the one to whom you have become a victorious one.$iti lokeśvara kiṃ kriyamāṇaṃ muñcasi bhagavan māmatrāṇam#Lord of the worlds, what are you doing? O illustrious one! I have no protection and you are releasing me.$raumyahamanudinamudyatapāṇirnāśaya trāsasamākulavāṇiḥ#I cry with raised hands every day, Saying, Enough! my voice is overwhelmed by fear.$yadviṣayendriyacañcalamanasā kṛtabahupāpaṃ vyākulamanasā#With a mind that is distracted by sensual pleasures and with the senses as fickle, you may have committed a lot of bad deeds.$nītaṃ janma mayāsmin sakalaṃ jaṭharanimittaṃ bhramatā vikalam#I have spent my whole lifetime Writhing in this womb, Deformed and crippled.$tatkuru saṃprati mama lokeśa praṇato vividhāñjalirahameṣaḥ#O Lord of the worlds, please do that for me now. I bow down to you with palms joined in reverence.$yenābhuktvāpāyikadoṣaṃ sugatiṃ bhavato yāmi na mokṣam#By which I may attain a good rebirth without experiencing the disadvantage of drinking liquor, and not liberation.$mohadveṣavināśanahetustvaṃ saṃsāramahodadhisetuḥ#You are the cause for destroying delusion and hatred. You are a bridge across the great ocean of saṃsāra.$patitastrastotthāpitabāhustvaṃ guruduritaniśākararāhu ḥ#O Rāhu, the moon of heavy misdeeds, you have fallen with your arm stretched out in fear.$deśitasugatānuttaratattvastvaṃ pālitabahuduḥkhitasattvaḥ#You taught the unsurpassable, perfect truth And protected many suffering beings.$nirjitadurjayamanmathamārastvaṃ saṃtīrṇabhavārṇavapāraḥ#Vanquishing invincible Kāma, You crossed to the other shore of the ocean of existence.$

niścayaṃ brūhi kasyaiṣā kanyā bhāryopapadyate vidaliṣyati mūrdhā te yadi jānan na vakṣyasi iti vetālataḥ śrutvā taṃ sa rājaivam abhyadhāt yaḥ kleśam anubhūyāpi mantreṇaitām ajīvayat pitā sa tasyās tatkāryakaraṇān na punaḥ patīḥ yaś cāstīni nināyāsya gaṅgāyāṃ sa suto mataḥ yas tu tad bhasmaśayyaṃ tām āśliṣyāsīt tapaś caran śmaśāna eva tat prītyā bhartā tasyāḥ sa ucyate kṛtaṃ tadanurūpaṃ hi tena gāḍhānurāgiṇa evaṃ nṛpāt trivikramasenāc chrutvaiva muktamaunāt saḥ tasya skandhād agamad vetālo tarkitaḥ svapadam rājātha bhikṣvarthasamudyatas taṃ prāptuṃ sa bhūyo pi mano babandha$Tell me what you think. Whose wife will this maiden be? Though you know, if you do not say so, your head will split into two. When the king heard this from the Vetāla, he said to him: Do not be so rash as to despise a virtuous man. Though he had suffered, he revived her with a mantra. Her father, this term being derived from the root upa, to be used in the sense of doing something for her; and it does not mean that she carries on the business of her husband. It is my view that the son who immersed his bones in the Ganga is his true son. “Naivasaṁjñānāsaṁjñāyatana is Bhavāgra. The volition which belongs to the There was an ascetic who was lying down on a bed of ashes and was engaged in austerities. Hence the crematorium is called her husband, on account of its being dear to her. Because of his great affection, he has done what is worthy of him. When he had heard this from King Trivikramasena, who broke his silence, the king said to himself: I will not remain silent until I have attained immortality in a hundred years. And as soon as he had heard this from King Trivikramasena, being loosened from his vow of silence, he went to Then the Vetāla left his shoulder and, on reflection, returned to his own place. Now the king was in search of a mendicant, and he again made up his mind to get hold of him.

niścayaṃ brūhi kasyaiṣā kanyā bhāryopapadyate#Tell me what you think. Whose wife will this maiden be?$vidaliṣyati mūrdhā te yadi jānan na vakṣyasi#Though you know, if you do not say so, your head will split into two.$iti vetālataḥ śrutvā taṃ sa rājaivam abhyadhāt#When the king heard this from the Vetāla, he said to him: Do not be so rash as to despise a virtuous man.$yaḥ kleśam anubhūyāpi mantreṇaitām ajīvayat#Though he had suffered, he revived her with a mantra.$pitā sa tasyās tatkāryakaraṇān na punaḥ patīḥ#Her father, this term being derived from the root upa, to be used in the sense of doing something for her; and it does not mean that she carries on the business of her husband.$yaś cāstīni nināyāsya gaṅgāyāṃ sa suto mataḥ#It is my view that the son who immersed his bones in the Ganga is his true son.$yas tu tad bhasmaśayyaṃ tām āśliṣyāsīt tapaś caran#There was an ascetic who was lying down on a bed of ashes and was engaged in austerities.$śmaśāna eva tat prītyā bhartā tasyāḥ sa ucyate#Hence the crematorium is called her husband, on account of its being dear to her.$kṛtaṃ tadanurūpaṃ hi tena gāḍhānurāgiṇa#Because of his great affection, he has done what is worthy of him.$evaṃ nṛpāt trivikramasenāc chrutvaiva muktamaunāt saḥ#When he had heard this from King Trivikramasena, who broke his silence, the king said to himself: I will not remain silent until I have attained immortality in a hundred years. And as soon as he had heard this from King Trivikramasena, being loosened from his vow of silence, he went to$tasya skandhād agamad vetālo tarkitaḥ svapadam#Then the Vetāla left his shoulder and, on reflection, returned to his own place.$rājātha bhikṣvarthasamudyatas taṃ prāptuṃ sa bhūyo pi mano babandha#Now the king was in search of a mendicant, and he again made up his mind to get hold of him.$

āstāṃ dāsyāmi me bhūya ity uktvā viratābhavat tad ayaṃ sa priyāvāptivighno me sūcitas tayā iti tām anuśocantīṃ sakhī vakti sma sā tadā āśvāsanāya devyā te svapnastarhyeṣa darśitaḥ muninā ca tathaivoktaṃ devādeśas tathaiva ca tadāśvasihi bhāvī te nacirāt priyasaṃgamaḥ ityādibhiḥ sakhīvākyaiś cūḍāmaṇivaśena ca padmāvatī dhṛtiṃ baddhvā tasthau gauryāśrame tadā vidadhe ca tapastrisaṃdhyamīśaṃ girijāsaṃgatamatra pūjayantī priyacitrapaṭaṃ ca sā tathaiva svapurānāyitamāttadevabuddhiḥ ayi niścitabhāvinīpsite rthe vitathaṃ mā sma kṛthāstapaḥśramaṃ tvam iti sāsram upetya vārayantau viditārthau pitarau ca saivamāha$Let it be. I will give you more. Having said this, she ceased. This is the obstacle to meeting my beloved, which she pointed out to me. As she grieved in this way, her friend told her, Do not grieve. To comfort you, the queen showed you this dream. The sage also spoke in that way and so did the instructions of the gods. O lord of the thirty gods! O supreme among those who grant boons! You have spoken as you have been instructed by the illustrious Vishvamitra. Therefore, be comforted. You will soon be reunited with your beloved. With these and other suggestions of her friend, and also under the influence of her bosom jewel, she tries to dissuade her lover from enjoying herself with her beloved by addressing her in an affectionate manner. S. 299, 19f.: " ... le Sens septuple de Ia comprehension etant indique ... et elucide par !es lettres, il y a ce qu'on appelle Ia lettre"(l~GVV 2, 1f.: yair ak{!arair e{!a saptaprakäro 'dhigarnärthal} sücyateprakäSyate, idam ucyate vyaiijanam). Genauer: "Die Silben, von denen(od. mittels derer) dieser siebenfache Gegenstand der [mystischen]Erfahrung angedeutet u. erhellt wird, die nennt man den ,sprachlichenAusdruck'."S. 352, 27 f.: "L'Eveil omnimodal c'est l'elimination de toutes !esimpuretCs avec leur; impregnations; ainsi la bouddhate et le nirvätutsont non-dualite au Sens absolu" (RGV I, 87: sarväkäräbhisarp,bodhil} Restraining herself, Padmavati then went to Gouris hermitage. She performed austerities there, worshipping the lord at the time of the three sandhyas in the company of Girijā. Her beloved was drawing a portrait, and in the same way she had been led by her previous mistress, thinking that she was like a goddess. My lady, don't weary yourself in vain with ascetic toil for the sake of a desirable goal that is certain to be attained. So she went up to her parents, who knew what had happened, and stopped them with tears in their eyes. Then she said: My dear!

āstāṃ dāsyāmi me bhūya ity uktvā viratābhavat#Let it be. I will give you more. Having said this, she ceased.$tad ayaṃ sa priyāvāptivighno me sūcitas tayā#This is the obstacle to meeting my beloved, which she pointed out to me.$iti tām anuśocantīṃ sakhī vakti sma sā tadā#As she grieved in this way, her friend told her, Do not grieve.$āśvāsanāya devyā te svapnastarhyeṣa darśitaḥ#To comfort you, the queen showed you this dream.$muninā ca tathaivoktaṃ devādeśas tathaiva ca#The sage also spoke in that way and so did the instructions of the gods. O lord of the thirty gods! O supreme among those who grant boons! You have spoken as you have been instructed by the illustrious Vishvamitra.$tadāśvasihi bhāvī te nacirāt priyasaṃgamaḥ#Therefore, be comforted. You will soon be reunited with your beloved.$ityādibhiḥ sakhīvākyaiś cūḍāmaṇivaśena ca#With these and other suggestions of her friend, and also under the influence of her bosom jewel, she tries to dissuade her lover from enjoying herself with her beloved by addressing her in an affectionate manner.$padmāvatī dhṛtiṃ baddhvā tasthau gauryāśrame tadā#Restraining herself, Padmavati then went to Gouris hermitage.$vidadhe ca tapastrisaṃdhyamīśaṃ girijāsaṃgatamatra pūjayantī#She performed austerities there, worshipping the lord at the time of the three sandhyas in the company of Girijā.$priyacitrapaṭaṃ ca sā tathaiva svapurānāyitamāttadevabuddhiḥ#Her beloved was drawing a portrait, and in the same way she had been led by her previous mistress, thinking that she was like a goddess.$ayi niścitabhāvinīpsite rthe vitathaṃ mā sma kṛthāstapaḥśramaṃ tvam#My lady, don't weary yourself in vain with ascetic toil for the sake of a desirable goal that is certain to be attained.$iti sāsram upetya vārayantau viditārthau pitarau ca saivamāha#So she went up to her parents, who knew what had happened, and stopped them with tears in their eyes. Then she said: My dear!$

kṣāratrayaṃ tato dattvā piṇḍaṃ tasyopari kṣipet mukhaṃ baddhvā puṭe pacyātsvāṅgaśītaṃ samuddharet evaṃ vāratrayaṃ kuryāttāraṃ bhavati śobhanam vasante jāyate sā tu gorambhā pītapuṣpikā tasyā madhyamakāṇḍārdhe śvetakārpāsavadbhavet vasantapuṣpikāṃ vāpi tadabhāve niyojayet bālā nāma samākhyātā kaṭyā dhūlīsamā tathā śvetapālāśapuṣpāṇi chāyāśuṣkāṇi cūrṇayet ekaviṃśativāreṇa meṣīkṣīreṇa bhāvayet taccūrṇaṃ ṣoḍaśāṃśena drute vaṅge pradāpayet tāraṃ bhavati rūpāḍhyaṃ śaṃkhakundendusannibham tatpuṣpaṃ haritālaṃ ca meṣīdugdhena peṣayet tadvāpaṃ ṣoḍaśāṃśena drute vaṅge pradāpayet$709bl-S: fns. 1 1 49; 1 1 537 1 2bS-7 1 3 a2: 204-207 + fns. 1 1 35 - 1 1 4 3 ,1 148-1 1 5 1 , 1 1 5 6 1 fn . 1 1 72 (7 1 2b2S-27)7 1 3 a4-20: 1 82 + fns. 984-990730b2Sff: fns. 91 (b2S-29); 241 ; 2 1 2 1 (b2S 29)764a29f, b l4ff, b2S: fn. 34977 1 a7- 1 9 : fn. 1 70774aI4-17 (Viz 3 3 1 c l -4): 42.2 + fns. 1 78 , 1 79 ;1 80 ; 1 85 , 1 87 xix Three pills of alkali should be added to it and the ball should be thrown on it. The mouth of the patient should be closed in a piece of baked clay, and the patient should be asked to take out cold infusions from the cavity of his stomach with the help of an astringent or venomous insect. 10.9 yo ] P ; sa tveko RN0O10.7 tadaika eva ] RNP1 P3 ; tade° P2P₁10.10 na ] RP2P3 ; om. P110.10 • teti | evaṃ ca ] P2P3 ; This should be repeated three times. It results in an auspicious aura. It grows in the spring and is known as Gorambha Pitha-pushpika. The middle black half of it should be like white cotton wool. In the absence of Vasanta-pushpika plants, they may be used. Her name is Bālā. Her waist is like a ball of dust. White flowers of palāśa when dried in the shade should be powdered. It should then be impregnated with the milk of a she-goat for twenty-one times. A sixteen-twentieth part of this pulverised compound should be administered to a patient suffering from an attack of Vanga-kricchra. The star is endowed with excellent form, Equal in color to the conch shell, the jasmine flower, or the moon. The flowers thus prepared and Haritalam should be pasted together with the milk of a she-goat. One-sixteenth of the produce from that field should be given to a person in urgent disease.

kṣāratrayaṃ tato dattvā piṇḍaṃ tasyopari kṣipet#Three pills of alkali should be added to it and the ball should be thrown on it.$mukhaṃ baddhvā puṭe pacyātsvāṅgaśītaṃ samuddharet#The mouth of the patient should be closed in a piece of baked clay, and the patient should be asked to take out cold infusions from the cavity of his stomach with the help of an astringent or venomous insect.$evaṃ vāratrayaṃ kuryāttāraṃ bhavati śobhanam#This should be repeated three times. It results in an auspicious aura.$vasante jāyate sā tu gorambhā pītapuṣpikā#It grows in the spring and is known as Gorambha Pitha-pushpika.$tasyā madhyamakāṇḍārdhe śvetakārpāsavadbhavet#The middle black half of it should be like white cotton wool.$vasantapuṣpikāṃ vāpi tadabhāve niyojayet#In the absence of Vasanta-pushpika plants, they may be used.$bālā nāma samākhyātā kaṭyā dhūlīsamā tathā#Her name is Bālā. Her waist is like a ball of dust.$śvetapālāśapuṣpāṇi chāyāśuṣkāṇi cūrṇayet#White flowers of palāśa when dried in the shade should be powdered.$ekaviṃśativāreṇa meṣīkṣīreṇa bhāvayet#It should then be impregnated with the milk of a she-goat for twenty-one times.$taccūrṇaṃ ṣoḍaśāṃśena drute vaṅge pradāpayet#A sixteen-twentieth part of this pulverised compound should be administered to a patient suffering from an attack of Vanga-kricchra.$tāraṃ bhavati rūpāḍhyaṃ śaṃkhakundendusannibham#The star is endowed with excellent form, Equal in color to the conch shell, the jasmine flower, or the moon.$tatpuṣpaṃ haritālaṃ ca meṣīdugdhena peṣayet#The flowers thus prepared and Haritalam should be pasted together with the milk of a she-goat.$tadvāpaṃ ṣoḍaśāṃśena drute vaṅge pradāpayet#One-sixteenth of the produce from that field should be given to a person in urgent disease.$

ahiṃsākaṃ sakhyam upetya sāgnikaṃ praṇamya sa brahmasutaṃ gṛhaṃ yayau pulastyenāpi saṃgamya rākṣasendraḥ pratāpavān pariṣvaṅgakṛtātithyo lajjamāno visarjitaḥ pitāmahasutaś cāpi pulastyo munisattamaḥ mocayitvā daśagrīvaṃ brahmalokaṃ jagāma saḥ evaṃ sa rāvaṇaḥ prāptaḥ kārtavīryāt tu dharṣaṇāt pulastyavacanāc cāpi punar mokṣam avāptavān evaṃ balibhyo balinaḥ santi rāghavanandana nāvajñā parataḥ kāryā ya icchec chreya ātmanaḥ tataḥ sa rājā piśitāśanānāṃ sahasrabāhor upalabhya maitrīm punar narāṇāṃ kadanaṃ cakāra cacāra sarvāṃ pṛthivīṃ ca darpāt arjunena vimuktas tu rāvaṇo rākṣasādhipaḥ cacāra pṛthivīṃ sarvām anirviṇṇas tathā kṛtaḥ$I have contracted a friendship that is non-violent and has fire. He bowed down before Brahmās son and went home. The powerful Indra among the rakshasas met Pulastya. He was embraced and treated like a guest and was then released, feeling ashamed. Pulastya, supreme among sages and the son of the grandfather, was also there. bB4:/// + + + + + + mārgajñāne [sth]āpayitvā pa .. ///659c18: 八智知 , 除滅 道 智.六識識. ... Having freed Dashagriva, he went to Brahmas world. Thus, Ravana was afflicted because of the oppression meted out to Kartyavirya. But because of Pulastyas words, he again obtained salvation. O descendant of the Raghava lineage! That is the reason there are those who are stronger than the strong. If a person desires his own welfare, he should not ignore the tasks of others. Then the king, among those who subsist on flesh, thought, Since I have been born in a noble lineage, I will not be able to bear it any more. Then he summoned the ministers of state and said, Let my kingdom be free from hunger and thirst! The ministers replied He contracted friendship with the one with one thousand arms. He again created carnage among men. In his insolence, he roamed around the entire earth. Arjuna freed Ravana, the lord of the rakshasas. Having done this, he roamed around the entire earth, without any despondency.

ahiṃsākaṃ sakhyam upetya sāgnikaṃ#I have contracted a friendship that is non-violent and has fire.$praṇamya sa brahmasutaṃ gṛhaṃ yayau#He bowed down before Brahmās son and went home.$pulastyenāpi saṃgamya rākṣasendraḥ pratāpavān#The powerful Indra among the rakshasas met Pulastya.$pariṣvaṅgakṛtātithyo lajjamāno visarjitaḥ#He was embraced and treated like a guest and was then released, feeling ashamed.$pitāmahasutaś cāpi pulastyo munisattamaḥ#Pulastya, supreme among sages and the son of the grandfather, was also there.$mocayitvā daśagrīvaṃ brahmalokaṃ jagāma saḥ#Having freed Dashagriva, he went to Brahmas world.$evaṃ sa rāvaṇaḥ prāptaḥ kārtavīryāt tu dharṣaṇāt#Thus, Ravana was afflicted because of the oppression meted out to Kartyavirya.$pulastyavacanāc cāpi punar mokṣam avāptavān#But because of Pulastyas words, he again obtained salvation.$evaṃ balibhyo balinaḥ santi rāghavanandana#O descendant of the Raghava lineage! That is the reason there are those who are stronger than the strong.$nāvajñā parataḥ kāryā ya icchec chreya ātmanaḥ#If a person desires his own welfare, he should not ignore the tasks of others.$tataḥ sa rājā piśitāśanānāṃ#Then the king, among those who subsist on flesh, thought, Since I have been born in a noble lineage, I will not be able to bear it any more. Then he summoned the ministers of state and said, Let my kingdom be free from hunger and thirst! The ministers replied$sahasrabāhor upalabhya maitrīm#He contracted friendship with the one with one thousand arms.$punar narāṇāṃ kadanaṃ cakāra#He again created carnage among men.$cacāra sarvāṃ pṛthivīṃ ca darpāt#In his insolence, he roamed around the entire earth.$arjunena vimuktas tu rāvaṇo rākṣasādhipaḥ#Arjuna freed Ravana, the lord of the rakshasas.$cacāra pṛthivīṃ sarvām anirviṇṇas tathā kṛtaḥ#Having done this, he roamed around the entire earth, without any despondency.$

devā hi nūnam anṛtaṃ vadanti tathāpareṣām ṛṣisattamānāṃ śrutvā giraṃ pūjayatāṃ sadaiva na saṃnatiṃ praimi suyodhanasya na tvā jānāmy ādhirather bhayārtam tvaṣṭrā kṛtaṃ vāham akūjanākṣaṃ śubhaṃ samāsthāya kapidhvajaṃ tvam khaḍgaṃ gṛhītvā hemacitraṃ samiddhaṃ dhanuś cedaṃ gāṇḍivaṃ tālamātram sa keśavenohyamānaḥ kathaṃ nu karṇād bhīto vyapayāto si pārtha pūrvaṃ yad uktaṃ hi suyodhanena na phalgunaḥ pramukhe sthāsyatīti karṇasya yuddhe hi mahābalasya maurkhyāt tu tan nāvabuddhaṃ mayāsīt tenādya tapsye bhṛśam aprameyaṃ yan mitravargo narakaṃ praviṣṭaḥ tadaiva vācyo smi nanu tvayāhaṃ na yotsye haṃ sūtaputraṃ kathaṃ cit tato nāhaṃ sṛñjayān kekayāṃś ca samānayeyaṃ suhṛdo raṇāya$The gods must be telling a lie. There were other supreme rishis too. He always heard words of praise spoken by those who worshipped him. I do not wish to accept the homage of Suyódhana. I did not know that you were frightened of Adhirathas son. I have been fashioned by Tvashtra, silent and with eyes that do not make a sound. Station yourself on that auspicious standard, with the monkey on it. He grasped a flaming and colourful sword that was decorated with gold. And this bow, the Gandīva, is as long as a palm tree. How can he be borne by Keshava? O unblemished one! It is my view that it is because of you that I am being borne by Keshava. Having been thus addressed, the great-souled one was distressed and again began to think about what should be done next. 55some tacit concession to practicability. In this regard the express addition, even in the precept for lay people, of the words "down to ants" inthe Sarvastivada sources appears as a rigidization. It bars the subterfugeoffered by the inexplicitness of the (presumably) original formula, butat the same time it invariably delivers people like peasants to increasedfeelings of gUilt since they have to earn their livelihood by means ofactivities in the course of which the killing of animals, at least small 193. "Śrāvakas, etc." refer to the Pratyekabuddhas and Pṛthagjanas. O Partha! You retreated because of your fear of Karna. This is what Suyodhana had said earlier. Phalguna will not be able to stand in front of us. Geist der buddhistischen Ethik dazu durchaus motiviert,ja gezwungen fühlen.202Andreas Bsteh (Hrsg.)Inhaltsverzeichnis The immensely strong Karna has never been defeated in a battle. Because of my stupidity, I did not understand this. O immeasurable one! That is the reason I am tormented by grief today. Your friends have gone to hell. You should have spoken to me then. Under no circumstances will I fight with the son of a suta. Therefore, I will not fight with the Srinjayas and the Kekayas. suffering and ends with dying a 'cycle' so-called because it is like awheel (cakram iva), whose [revolutions are the] existences shapedby successive appearances and disappearances [of the disciple, viz., his I will assemble well-wishers for the battle.

devā hi nūnam anṛtaṃ vadanti#The gods must be telling a lie.$tathāpareṣām ṛṣisattamānāṃ#There were other supreme rishis too.$śrutvā giraṃ pūjayatāṃ sadaiva#He always heard words of praise spoken by those who worshipped him.$na saṃnatiṃ praimi suyodhanasya#I do not wish to accept the homage of Suyódhana.$na tvā jānāmy ādhirather bhayārtam#I did not know that you were frightened of Adhirathas son.$tvaṣṭrā kṛtaṃ vāham akūjanākṣaṃ#I have been fashioned by Tvashtra, silent and with eyes that do not make a sound.$śubhaṃ samāsthāya kapidhvajaṃ tvam#Station yourself on that auspicious standard, with the monkey on it.$khaḍgaṃ gṛhītvā hemacitraṃ samiddhaṃ#He grasped a flaming and colourful sword that was decorated with gold.$dhanuś cedaṃ gāṇḍivaṃ tālamātram#And this bow, the Gandīva, is as long as a palm tree.$sa keśavenohyamānaḥ kathaṃ nu#How can he be borne by Keshava? O unblemished one! It is my view that it is because of you that I am being borne by Keshava. Having been thus addressed, the great-souled one was distressed and again began to think about what should be done next.$karṇād bhīto vyapayāto si pārtha#O Partha! You retreated because of your fear of Karna.$pūrvaṃ yad uktaṃ hi suyodhanena#This is what Suyodhana had said earlier.$na phalgunaḥ pramukhe sthāsyatīti#Phalguna will not be able to stand in front of us.$karṇasya yuddhe hi mahābalasya#The immensely strong Karna has never been defeated in a battle.$maurkhyāt tu tan nāvabuddhaṃ mayāsīt#Because of my stupidity, I did not understand this.$tenādya tapsye bhṛśam aprameyaṃ#O immeasurable one! That is the reason I am tormented by grief today.$yan mitravargo narakaṃ praviṣṭaḥ#Your friends have gone to hell.$tadaiva vācyo smi nanu tvayāhaṃ#You should have spoken to me then.$na yotsye haṃ sūtaputraṃ kathaṃ cit#Under no circumstances will I fight with the son of a suta.$tato nāhaṃ sṛñjayān kekayāṃś ca#Therefore, I will not fight with the Srinjayas and the Kekayas.$samānayeyaṃ suhṛdo raṇāya#I will assemble well-wishers for the battle.$

sukhābhidhaduḥkhasya prasiddhaduḥkhasya ca sūrya pecakacakṣur jyotiṣa iva tamasa iva cātyantābhāvāt tattadanubhavo nāsty eva yat tu bhagavati duḥkhasambandhaṃ parijihīrṣantopi kecid evaṃ vadanti tasmin duḥkhānubhavajñānam asty eva tac ca parakīyatvenaiva bhāsate na tu svīyatveneti tad api ghaṭṭakuḍyāṃ prabhātam duḥkhānubhavo nāma hi antaḥkaraṇe duḥkhasparśaḥ sa ca svasmād bhavatu parasmād veti duḥkhasambandhāviśeṣāt asarvajñatādoṣaś ca sūryadṛṣṭāntenaiva parihṛtaḥ pratyuta guṇatvenaiva darśitaś ca$In the Sūryāpacakaṣṭuḥ Jyotiṣṭhāna, there is a distinction between happiness and suffering known to be painful; in the same way there is a distinction between being happy and being unhappy known to be painful Like darkness, it is utterly non-existent; hence there can be no apprehension of it. Some masters maintain that the Fortunate One is related only with unsatisfactoriness, but they are unwilling to admit it. The knowledge of experience of misery exists there. But it appears as belonging to someone else, and not merely because it is the property of someone else. As his own, i. e. as his own property. This is also called the experience of pain when it arises in the pot-like belly. for the inner organ has a painful touch. and this may be either self-originated, or extraneous. The reason for this lies in the fact that, as a matter of fact, suffering is always concomitant with pain. The fallacy of non-omniscience is also attributed to the illustration of the sun. It has been already refuted and shown that it is merely a substitute for the preceding qualification.

sukhābhidhaduḥkhasya prasiddhaduḥkhasya ca sūrya pecakacakṣur jyotiṣa#In the Sūryāpacakaṣṭuḥ Jyotiṣṭhāna, there is a distinction between happiness and suffering known to be painful; in the same way there is a distinction between being happy and being unhappy known to be painful$iva tamasa iva cātyantābhāvāt tattadanubhavo nāsty eva#Like darkness, it is utterly non-existent; hence there can be no apprehension of it.$yat tu bhagavati duḥkhasambandhaṃ parijihīrṣantopi kecid evaṃ vadanti#Some masters maintain that the Fortunate One is related only with unsatisfactoriness, but they are unwilling to admit it.$tasmin duḥkhānubhavajñānam asty eva#The knowledge of experience of misery exists there.$tac ca parakīyatvenaiva bhāsate na#But it appears as belonging to someone else, and not merely because it is the property of someone else.$tu svīyatveneti#As his own, i. e. as his own property.$tad api ghaṭṭakuḍyāṃ prabhātam duḥkhānubhavo nāma#This is also called the experience of pain when it arises in the pot-like belly.$hi antaḥkaraṇe duḥkhasparśaḥ#for the inner organ has a painful touch.$sa ca svasmād bhavatu parasmād veti#and this may be either self-originated, or extraneous.$duḥkhasambandhāviśeṣāt#The reason for this lies in the fact that, as a matter of fact, suffering is always concomitant with pain.$asarvajñatādoṣaś ca sūryadṛṣṭāntenaiva#The fallacy of non-omniscience is also attributed to the illustration of the sun.$parihṛtaḥ pratyuta guṇatvenaiva darśitaś ca#It has been already refuted and shown that it is merely a substitute for the preceding qualification.$

tāmu hāgnirabhidadhyau mithunyanayā syāmiti tāṃ sambabhūva tasyāṃ retaḥ prāsiñcattatpayo bhavattasmādetadāmāyāṃ gavi satyāṃ śṛtamagnerhi retastasmādyadi kṛṣnāyāṃ yadi rohiṇyāṃ śuklameva bhavatyagnisaṃkāśamagnerhi retastasmātprathamadugdhamuṣṇam bhavatyagnerhi retaḥ te hocuḥ hantedaṃ juhavāmahā iti kasmai na idam prathamāya hoṣyantīti mahyamiti haivāgniruvāca mahyamiti yo yam pavate mahyamiti sūryaste na$Agni then meditated on her, and said, 'It is for this reason that I have come to thee.'Thereupon Agni reflected on her, and said, 'It is for this reason that I have come to thee;' and he replied, 'It is for this reason that I have come to thee: it is for this reason that I have He said to himself, Let me be united with her. He had sexual intercourse with her and she conceived through her semen. . , e.g., MAVT 6 , 1 7 : lak�yante 'neneti lak�aflGm ; AKVy 5 ,29: sarhsaranty asmin sattva iti sarh­sarhvartante . . . 'sminn iti sarhvarta/:l. brought the Order not only into disrepute but also into conflict with secularauthorities. Abstaining from killing animals, on the other hand, was more amatter of ascetic purity than of social concern, provided that no o!Tenceagainst property was involved (from this point of view, the incident which,according to the canonical commentary, occasioned the Pätimokkha preceptnot to kill animals, viz. a monk shooting at crows, appears quite fitting). IIwould, however, be unwarranted to deduce from the cornparatively lesser82E.g. in the context ofthe bencticial effect ofgifts: MN 111 255; AKBh 270,5- 6 and 11- 14. He sprinkled it, and that became the milk: hence when there is a new cow, it is cooked, for Agni's seed. If it is in the dark half of the month, or under the influence of the asterism known as Rohini, it must be white; for it is like fire and belongs to Agni. Therefore, when the seed is milked for the first time, it becomes hot. This is Agnis seed. They said, 'Well then, let us offer this ; for whom of us shall they first offer it? ' 'For me', said Agni; 'for me' he who blows yonder, and 'for me' the sun.

tāmu hāgnirabhidadhyau#Agni then meditated on her, and said, 'It is for this reason that I have come to thee.'Thereupon Agni reflected on her, and said, 'It is for this reason that I have come to thee;' and he replied, 'It is for this reason that I have come to thee: it is for this reason that I have$mithunyanayā syāmiti tāṃ sambabhūva tasyāṃ retaḥ#He said to himself, Let me be united with her. He had sexual intercourse with her and she conceived through her semen.$prāsiñcattatpayo bhavattasmādetadāmāyāṃ gavi satyāṃ śṛtamagnerhi retastasmādyadi#He sprinkled it, and that became the milk: hence when there is a new cow, it is cooked, for Agni's seed.$kṛṣnāyāṃ yadi rohiṇyāṃ śuklameva bhavatyagnisaṃkāśamagnerhi#If it is in the dark half of the month, or under the influence of the asterism known as Rohini, it must be white; for it is like fire and belongs to Agni.$retastasmātprathamadugdhamuṣṇam bhavatyagnerhi retaḥ#Therefore, when the seed is milked for the first time, it becomes hot. This is Agnis seed.$te hocuḥ hantedaṃ juhavāmahā iti kasmai na idam prathamāya hoṣyantīti#They said, 'Well then, let us offer this ; for whom of us shall they first offer it? '$mahyamiti haivāgniruvāca mahyamiti yo yam pavate mahyamiti sūryaste na#'For me', said Agni; 'for me' he who blows yonder, and 'for me' the sun.$

ya eṣa devaḥ kathito naiṣa dūre vatiṣṭhate śarīre saṃsthito nityaṃ cinmātram iti viśrutaḥ eṣa sarvam idaṃ viśvaṃ na viśvaṃ tv eṣa sarvagaḥ vidyate hy eṣa evaiko na tu viśvābhidhāsti dṛk cinmātram eṣa śaśibhṛc cinmātraṃ garuḍadhvajaḥ cinmātram eva tapanaś cinmātraṃ kamalodbhavaḥ bālā api vadanty etad yadi cetanamātrakam jagad ity eva kaivātra nāma syād upadeśatā cinmātraṃ cetanaṃ viśvam iti yaj jñātavān asi na kiñcid etad vijñātaṃ bhavatā bhavatāraṇam cetanaṃ nāma saṃsāro jīva eṣa paśus smṛtaḥ etasmād eva niryānti jarāmaraṇavīcayaḥ$The one who is spoken of as a god does not dwell far away. It always resides in the body and is renowned as only intelligence. He is all this universe. The universe is not the universe. But he is omnipresent. He is the only one who exists, but he has no appellation for everything. The moon is nothing but intelligence, and Garuda's banner is nothing but intelligence. Tapana is pure consciousness. Kamalaudbhava is pure consciousness. The ignorant also say: If it is merely consciousness, then there is no sense-organ. If it is merely consciousness, then there is no sense-organ. Even the ignorant say: If it is merely consciousness, then there is no sense-organ. But if it is merely consciousness, then What instruction can there be in the case of such words as the world? The answer to this is as follows: In the case of such words as the world, what would be the use of giving an advice at all? As a matter of fact, it is not possible for any one to comprehend the meaning of the Vedic texts directly; Since you have come to know that everything in the universe is nothing but consciousness, it is not appropriate that you should be compassionate towards a person like me. The king replied, O supreme among eloquent ones! O one who knows about dharma! This entire universe is based on consciousness and has no essence other than itself. ,nd of the fael thallhe culpril is going 10 be killed anyway.v,z. the good. unselfish intention, is nOI sufficiem93. AKBh 240,23f; Vi 605cI 6ff, esp. 20f. Cp. Vin 111 79, where even Ihe adviee given. oul ofcompassion (karuiillena), 10 a sick person to eommit suicide is Slated 10 be a parajiboffence; cp. T vol.23, JOb21 ff (Rosen, op. cil. [n. 37J. 56). Cp. also Vin JlI 86 (offering a means for euthanasia 10 Iherelalives of a mutilated man is parajika). But you have not been able to find any means of saving me from this life. Consciousness is the cycle of life. The jivatman is said to be an animal. The waves of old age and death emerge from this.

ya eṣa devaḥ kathito naiṣa dūre vatiṣṭhate#The one who is spoken of as a god does not dwell far away.$śarīre saṃsthito nityaṃ cinmātram iti viśrutaḥ#It always resides in the body and is renowned as only intelligence.$eṣa sarvam idaṃ viśvaṃ na viśvaṃ tv eṣa sarvagaḥ#He is all this universe. The universe is not the universe. But he is omnipresent.$vidyate hy eṣa evaiko na tu viśvābhidhāsti dṛk#He is the only one who exists, but he has no appellation for everything.$cinmātram eṣa śaśibhṛc cinmātraṃ garuḍadhvajaḥ#The moon is nothing but intelligence, and Garuda's banner is nothing but intelligence.$cinmātram eva tapanaś cinmātraṃ kamalodbhavaḥ#Tapana is pure consciousness. Kamalaudbhava is pure consciousness.$bālā api vadanty etad yadi cetanamātrakam#The ignorant also say: If it is merely consciousness, then there is no sense-organ. If it is merely consciousness, then there is no sense-organ. Even the ignorant say: If it is merely consciousness, then there is no sense-organ. But if it is merely consciousness, then$jagad ity eva kaivātra nāma syād upadeśatā#What instruction can there be in the case of such words as the world? The answer to this is as follows: In the case of such words as the world, what would be the use of giving an advice at all? As a matter of fact, it is not possible for any one to comprehend the meaning of the Vedic texts directly;$cinmātraṃ cetanaṃ viśvam iti yaj jñātavān asi#Since you have come to know that everything in the universe is nothing but consciousness, it is not appropriate that you should be compassionate towards a person like me. The king replied, O supreme among eloquent ones! O one who knows about dharma! This entire universe is based on consciousness and has no essence other than itself.$na kiñcid etad vijñātaṃ bhavatā bhavatāraṇam#But you have not been able to find any means of saving me from this life.$cetanaṃ nāma saṃsāro jīva eṣa paśus smṛtaḥ#Consciousness is the cycle of life. The jivatman is said to be an animal.$etasmād eva niryānti jarāmaraṇavīcayaḥ#The waves of old age and death emerge from this.$

tathaitān yudhyamāno haṃ nihaniṣyāmi sarvaśaḥ tathaitān pātayiṣyāmi yathā yāsyanti na kṣayam ārālikā vā sūdā vā ye sya yuktā mahānase tān ahaṃ prīṇayiṣyāmi manuṣyān svena karmaṇā ārāliko govikartā sūpakartā niyodhakaḥ āsaṃ yudhiṣṭhirasyāham iti vakṣyāmi pṛcchataḥ ātmānam ātmanā rakṣaṃś cariṣyāmi viśāṃ pate virāṭanagare channo matsyarājasamīpataḥ ity etat pratijānāmi vihariṣyāmy ahaṃ yathā yam agnir brāhmaṇo bhūtvā samāgacchan nṛṇāṃ varam didhakṣuḥ khāṇḍavaṃ dāvaṃ dāśārhasahitaṃ purā mahābalaṃ mahābāhum ajitaṃ kurunandanam so yaṃ kiṃ karma kaunteyaḥ kariṣyati dhanaṃjayaḥ yo yam āsādya taṃ dāvaṃ tarpayām āsa pāvakam vijityaikarathenendraṃ hatvā pannagarākṣasān$In that way, I will fight against them and kill all of them. I will bring them down so that they do not perish. Beggars and cooks Who are employed in the kitchen, Through my own deeds, I will please those men. Ārālika is one who prepares cows; Sūpakartā is one who makes sauces; Niyodhaka is one who sweeps out grains. Since you have asked me, I will tell you that I was Yudhishthiras servant. ~.lb;hbl t.l:tSt.r~'o fiiJl&t.r; r'L\Et9iiSilIlJ (cetalU.i)j 1;t-(.Jr,~Bt.J~~h~~m.- (verses 12.32-51)See Comparative notes for Verse 12.32.(verses 12.32-51) O lord of the earth! I will protect myself through my own self and roam around. He is in disguise in Viratas city, near the king of Matsya. I promise that I will conduct myself in the way that brings me pleasure. Agni assumed the form of a brahmana and came before that supreme among men. In the past, desiring to burn Khāṇḍava forest along with its scion of the Dashārha dynasty, Lord Kṛṣṇa and Lord Balarāma killed many demons like Rāvaṇa at the time of the Battle of Kurukṣetra. The descendant of the Kuru lineage was immensely strong, mighty-armed and invincible. What will Dhananjaya, the son of Kunti, do? One after another, he used it to offer oblations into the fire. On a single chariot, he defeated Indra and slew the serpents and the rakshasas.

tathaitān yudhyamāno haṃ nihaniṣyāmi sarvaśaḥ#In that way, I will fight against them and kill all of them.$tathaitān pātayiṣyāmi yathā yāsyanti na kṣayam#I will bring them down so that they do not perish.$ārālikā vā sūdā vā ye sya yuktā mahānase#Beggars and cooks Who are employed in the kitchen,$tān ahaṃ prīṇayiṣyāmi manuṣyān svena karmaṇā#Through my own deeds, I will please those men.$ārāliko govikartā sūpakartā niyodhakaḥ#Ārālika is one who prepares cows; Sūpakartā is one who makes sauces; Niyodhaka is one who sweeps out grains.$āsaṃ yudhiṣṭhirasyāham iti vakṣyāmi pṛcchataḥ#Since you have asked me, I will tell you that I was Yudhishthiras servant.$ātmānam ātmanā rakṣaṃś cariṣyāmi viśāṃ pate#O lord of the earth! I will protect myself through my own self and roam around.$virāṭanagare channo matsyarājasamīpataḥ#He is in disguise in Viratas city, near the king of Matsya.$ity etat pratijānāmi vihariṣyāmy ahaṃ yathā#I promise that I will conduct myself in the way that brings me pleasure.$yam agnir brāhmaṇo bhūtvā samāgacchan nṛṇāṃ varam#Agni assumed the form of a brahmana and came before that supreme among men.$didhakṣuḥ khāṇḍavaṃ dāvaṃ dāśārhasahitaṃ purā#In the past, desiring to burn Khāṇḍava forest along with its scion of the Dashārha dynasty, Lord Kṛṣṇa and Lord Balarāma killed many demons like Rāvaṇa at the time of the Battle of Kurukṣetra.$mahābalaṃ mahābāhum ajitaṃ kurunandanam#The descendant of the Kuru lineage was immensely strong, mighty-armed and invincible.$so yaṃ kiṃ karma kaunteyaḥ kariṣyati dhanaṃjayaḥ#What will Dhananjaya, the son of Kunti, do?$yo yam āsādya taṃ dāvaṃ tarpayām āsa pāvakam#One after another, he used it to offer oblations into the fire.$vijityaikarathenendraṃ hatvā pannagarākṣasān#On a single chariot, he defeated Indra and slew the serpents and the rakshasas.$

kilaśabdastu vārttāyā sambhāvyānunayārthayoḥ khalu syādvākyabhūṣāyā jijñāsādau ca sāntvane niṣedhanepi vīpsāyā khalu māne ca kīrttitam vāntāḥ avālambanavijñānaviyogavyāptiśuddhiṣu īṣadarthe paribhavepyevaupamyevadhāraṇe ṣāntāḥ uṣā rātrau tadante syādatrānavyayamapyuṣā doṣā rātrimukhe rātrāvatrānavyayamapyasau nikaṣā tvantike madhye rakṣomātaryanavyayam sa pūjāyā bhṛṣārthānumatikṛcchrasamṛddhiṣu purataḥ prathame cāgrepyagrataḥ prathamāgrayoḥ$The particle Kila is meant to convey the idea of a person being likely to be persuaded by an advertisement. The ornament of a sentence may be inquisitive and conciliatory at the outset. It has been stated in the texts for the prevention of vipsā and also in the Māna Sūtra thus : Oṃ, hāṃ, haṃ, to you, oh, mother, hūṃ, phaṭ, to you, oh, mother, hūṃ, to you, oh, daughter, hūṃ, to you, oh Vomented. Those that have been vomitted. Those that have been purged of their bodily humours. Those that have been vomitted. Those that have been vomitted. Those that have been purged of their bodily humours. Those that have individual sentience is taken to be implied on their part.163. From the point of view of practical consequences, in the earlyIndian context the sentience of plants, and still more so their saintliness, would imply that injuring them is unwholesome karma. This is,however, hardly if ever presupposed in the early canon, the obvioustendency - amounting, later on, to an explicit denial of the sentienceof plants - being to avoid rendering life impracticable (§ 158). If theFar Eastern idea of the Buddha-nature of the so-called insentients had Madhyama-pratipad, the Middle Path, (1) in Hinayāna, a in regard to purification of separation from objective support and pervasion of consciousness; Even if the meaning is slightly trifling, it is comparable to bearing an ornament. n22 I.B. T XI: 236a24ff (vgl. U. Page!, The Bodhisattvapitaka, Tring 1995, 142); Aks I: 87ff (11:353ff). Endless, peaceful;i. e., not subject to destruction. Uṣā would be here at the end of the night. Anvayam [anvayam] as well as uṣā. The deranged bodily humours are aggravated in the beginning of the night. [] In this case, there is no waste of time either for subsistence or recreation. The middle hole should be near the demon and the mother should be at the expense. (8.4-5),—‘Minister, Fort, Kingdom, Treasury and Army these five have been said, by persons well-versed in Polity, to be the principal constituents of a Central Sovereign. In the case of prosperity and adversity, there is approval for worship with a great deal of material gains. In front and in front of the first and also in front of the first and foremost.

kilaśabdastu vārttāyā sambhāvyānunayārthayoḥ#The particle Kila is meant to convey the idea of a person being likely to be persuaded by an advertisement.$khalu syādvākyabhūṣāyā jijñāsādau ca sāntvane#The ornament of a sentence may be inquisitive and conciliatory at the outset.$niṣedhanepi vīpsāyā khalu māne ca kīrttitam#It has been stated in the texts for the prevention of vipsā and also in the Māna Sūtra thus : Oṃ, hāṃ, haṃ, to you, oh, mother, hūṃ, phaṭ, to you, oh, mother, hūṃ, to you, oh, daughter, hūṃ, to you, oh$vāntāḥ#Vomented. Those that have been vomitted. Those that have been purged of their bodily humours. Those that have been vomitted. Those that have been vomitted. Those that have been purged of their bodily humours. Those that have$avālambanavijñānaviyogavyāptiśuddhiṣu#in regard to purification of separation from objective support and pervasion of consciousness;$īṣadarthe paribhavepyevaupamyevadhāraṇe#Even if the meaning is slightly trifling, it is comparable to bearing an ornament.$ṣāntāḥ#Endless, peaceful;i. e., not subject to destruction.$uṣā rātrau tadante syādatrānavyayamapyuṣā#Uṣā would be here at the end of the night. Anvayam [anvayam] as well as uṣā.$doṣā rātrimukhe rātrāvatrānavyayamapyasau#The deranged bodily humours are aggravated in the beginning of the night. [] In this case, there is no waste of time either for subsistence or recreation.$nikaṣā tvantike madhye rakṣomātaryanavyayam#The middle hole should be near the demon and the mother should be at the expense.$sa pūjāyā bhṛṣārthānumatikṛcchrasamṛddhiṣu#In the case of prosperity and adversity, there is approval for worship with a great deal of material gains.$purataḥ prathame cāgrepyagrataḥ prathamāgrayoḥ#In front and in front of the first and also in front of the first and foremost.$

yena vidyām avidyāṃ ca vindanti yatisattamāḥ saiṣā trayī parā vidyā caturthy ānvīkṣikī smṛtā yāṃ budhyamāno budhyeta buddhyātmani samaṃ gataḥ aprabuddham athāvyaktam avidyāsaṃjñakaṃ smṛtam vimohanaṃ tu śokena kevalena samanvitam etad buddhvā bhaved buddhaḥ kim anyad buddhalakṣaṇam ye tv etan nāvabudhyante te prabuddhavaśānugāḥ te punaḥ punar avyaktāj janiṣyanty abudhātmanaḥ tam eva tulayiṣyanti abuddhavaśavartinaḥ ye cāpy anye tanmanasas te py etatphalabhāginaḥ viditvaitaṃ na śocanti yogopetārthadarśinaḥ svātantryaṃ pratilapsyante kevalatvaṃ ca bhāsvaram ajñānabandhanān muktās tīrṇāḥ saṃsārabandhanāt ajñānasāgaraṃ ghoram agādhaṃ tam asaṃjñakam yatra majjanti bhūtāni punaḥ punar ariṃdama$eine Grenze gesetzt: dem des I r r t u m s und dem der Aufhebung,oder dem des E r sc h e i n e n s des irrtümlichen Inhaltes und demseiner I r r t ü m l i C h ke i t. Eine Theorie, die diesen beiden Phänomenen nicht gerecht werden kann, ist nicht haltbar. Von dahererklärt sich die im Vibhramavivekah häufig anzutreffende Bemerkung, die gegnerische Theorie widerspreche dem tatsächlichenBewußtsein, sei es der irrtümlichen oder der aufhebenden Erkenntnis.Die Phänomene des Irrtums und der Aufhebung sind, ganzgleich ob man sie als schon im Zustand der vorstellungsfreienErkenntnis auftretend ansetzt oder nicht, erst auf der Stufe dervorstellenden Erkenntnis sprachlich fixierbar und damit fiir den It is because of this that the best among ascetics obtain knowledge and ignorance. This threefold supreme knowledge is said to be the fourth one, relating to metaphysical investigation. A person who realizes this realizes that he is in the same way inside his own self and understands what it means to be united with the atman. The unenlightened and the unmanifest are said to be representations of ignorance. It causes delusion and is only accompanied by sorrow. Knowing this one will become enlightened. What else is the mark of an enlightened one? Those who do not understand this are under the control of those who are enlightened. They will be born again and again from the unmanifest, though they are ignorant of their own selves. They are under the control of those who are not enlightened and will weigh you in comparison. Others who possess that kind of mentality also obtain a share in the fruits. Knowing this, those who are accomplished in yoga and can see the truth, do not grieve. They will attain pure, luminous freedom And the quality of being exclusively independent. They are liberated from the bondage of ignorance; They have crossed over the shackles of cyclic existence. The terrible ocean of ignorance is fathomless and without any signs. O destroyer of enemies! Beings are repeatedly submerged in it.

yena vidyām avidyāṃ ca vindanti yatisattamāḥ#It is because of this that the best among ascetics obtain knowledge and ignorance.$saiṣā trayī parā vidyā caturthy ānvīkṣikī smṛtā#This threefold supreme knowledge is said to be the fourth one, relating to metaphysical investigation.$yāṃ budhyamāno budhyeta buddhyātmani samaṃ gataḥ#A person who realizes this realizes that he is in the same way inside his own self and understands what it means to be united with the atman.$aprabuddham athāvyaktam avidyāsaṃjñakaṃ smṛtam#The unenlightened and the unmanifest are said to be representations of ignorance.$vimohanaṃ tu śokena kevalena samanvitam#It causes delusion and is only accompanied by sorrow.$etad buddhvā bhaved buddhaḥ kim anyad buddhalakṣaṇam#Knowing this one will become enlightened. What else is the mark of an enlightened one?$ye tv etan nāvabudhyante te prabuddhavaśānugāḥ#Those who do not understand this are under the control of those who are enlightened.$te punaḥ punar avyaktāj janiṣyanty abudhātmanaḥ#They will be born again and again from the unmanifest, though they are ignorant of their own selves.$tam eva tulayiṣyanti abuddhavaśavartinaḥ#They are under the control of those who are not enlightened and will weigh you in comparison.$ye cāpy anye tanmanasas te py etatphalabhāginaḥ#Others who possess that kind of mentality also obtain a share in the fruits.$viditvaitaṃ na śocanti yogopetārthadarśinaḥ#Knowing this, those who are accomplished in yoga and can see the truth, do not grieve.$svātantryaṃ pratilapsyante kevalatvaṃ ca bhāsvaram#They will attain pure, luminous freedom And the quality of being exclusively independent.$ajñānabandhanān muktās tīrṇāḥ saṃsārabandhanāt#They are liberated from the bondage of ignorance; They have crossed over the shackles of cyclic existence.$ajñānasāgaraṃ ghoram agādhaṃ tam asaṃjñakam#The terrible ocean of ignorance is fathomless and without any signs.$yatra majjanti bhūtāni punaḥ punar ariṃdama#O destroyer of enemies! Beings are repeatedly submerged in it.$

pra kṛṣṇāya ruśadapinvatodharṛtamatra nakirasmā apīpet pra su gmantā dhiyasānasya sakṣaṇi varebhirvarānabhiṣu prasīdataḥ asmākamindra ubhayaṃ jujoṣati yatsomyasyāndhaso bubodhati vīndra yāsi divyāni rocanā vi pārthivāni rajasāpuruṣṭuta ye tvā vahanti muhuradhvarānupa te suvanvantu vagyanānarādhasaḥ tadin me chantsat vapuṣo vapuṣṭaraṃ putro yajjānampitroradhīyati jāyā patiṃ vahati vagnunā sumat puṃsaid bhadro vahatuḥ pariṣkṛtaḥ tadit sadhasthamabhi cāru dīdhaya gāvo yacchāsanvahatuṃ na dhenavaḥ mātā yan manturyūthasyapūrvyābhi vāṇasya saptadhāturijjanaḥ pra vo chā ririce devayuṣ padameko rudrebhiryātiturvaṇiḥ jarā vā yeṣvamṛteṣu dāvane pari vaūmebhyaḥ siñcatā madhu$To Krsna, swelling with wrath, let him here drink the dropping of Soma juice. Favour me with boons, O thou that art favoured by the pious, With good admonitions for him who is fain to obtain boons. Our Indra delights in both, when he discerns the sweetness of the sap for Soma. literature, e.g. from the Mbh or from the Jaina canon, could be convincingly proved to stern from aperiod before the Buddha and Mahävira.tla Thou, O Indra, goest to the celestial luminous realms, Thou comest to the terrestrial realms with thy brilliance, O thou much-lauded. They who bring thee back to the sacrifices Let them, O eloquent one, make thee ready with manifold gifts; May that body of mine be most lovely, When the son studies his father's genealogy. 1070).—‘The Veda should be recited, as also the Dharma-śāstras over and over again; he shall recite before them the several Itihāsas also.’Pracetas (Caturvarga-cintāmaṇi-Śrāddha, p.1070).—‘After the Brāhmaṇas have taken their food, he shall recite before them, the Ṛk, the Yajūṣ and the Sāman as also all that is sacred to the Pitṛs.’Kātyāyana (Aparārka, p.501).—‘While the Brāhmaṇas are eating, one shall repeat the Gāyatrī with the Praṇava and the Vyāhṛtis, once or thrice, as also the Rakṣoghna mantras, the Pitṛ-mantras, the Puruṣasūkta and other sacred texts.’ The wife bears her husband in a beautiful way; A good and well-prepared carriage would carry the man. Do ye, O cows, extend your favours to this place of assembly, Which like milch-kine the slayer cannot bear. When the hymn, the mother of the herd, Was first sung by Bāṇa, The people quickly came to seven places; The god-desired place hath shone forth for you, the only treasure to be attained by the Rudras. Whether old age or death hath overcome them, Pouring sweetness on their mouths as they fain would drink the ambrosia.

pra kṛṣṇāya ruśadapinvatodharṛtamatra nakirasmā apīpet#To Krsna, swelling with wrath, let him here drink the dropping of Soma juice.$pra su gmantā dhiyasānasya sakṣaṇi varebhirvarānabhiṣu prasīdataḥ#Favour me with boons, O thou that art favoured by the pious, With good admonitions for him who is fain to obtain boons.$asmākamindra ubhayaṃ jujoṣati yatsomyasyāndhaso bubodhati#Our Indra delights in both, when he discerns the sweetness of the sap for Soma.$vīndra yāsi divyāni rocanā vi pārthivāni rajasāpuruṣṭuta#Thou, O Indra, goest to the celestial luminous realms, Thou comest to the terrestrial realms with thy brilliance, O thou much-lauded.$ye tvā vahanti muhuradhvarānupa te suvanvantu vagyanānarādhasaḥ#They who bring thee back to the sacrifices Let them, O eloquent one, make thee ready with manifold gifts;$tadin me chantsat vapuṣo vapuṣṭaraṃ putro yajjānampitroradhīyati#May that body of mine be most lovely, When the son studies his father's genealogy.$jāyā patiṃ vahati vagnunā sumat puṃsaid bhadro vahatuḥ pariṣkṛtaḥ#The wife bears her husband in a beautiful way; A good and well-prepared carriage would carry the man.$tadit sadhasthamabhi cāru dīdhaya gāvo yacchāsanvahatuṃ na dhenavaḥ#Do ye, O cows, extend your favours to this place of assembly, Which like milch-kine the slayer cannot bear.$mātā yan manturyūthasyapūrvyābhi vāṇasya saptadhāturijjanaḥ#When the hymn, the mother of the herd, Was first sung by Bāṇa, The people quickly came to seven places;$pra vo chā ririce devayuṣ padameko rudrebhiryātiturvaṇiḥ#The god-desired place hath shone forth for you, the only treasure to be attained by the Rudras.$jarā vā yeṣvamṛteṣu dāvane pari vaūmebhyaḥ siñcatā madhu#Whether old age or death hath overcome them, Pouring sweetness on their mouths as they fain would drink the ambrosia.$

tulakhaṇḍam iva piṇḍitam ārāt puṇḍarīkanayano vinunoda vāmas tāmarasākṣasya bhujadaṇḍaḥ sa pātu vaḥ krīḍākandukatāṃ yena nīto govardhano giriḥ vayasānvitaḥ vayaso vividhatve pi sarvabhaktirasāśrayaḥ tadātvābhivyaktīkṛtataruṇimārambharabhasaṃ smitaśrīnirdhūtasphuradamalarākāpatimadam darodañcatpañcāśuganavakalāmeduram idaṃ murārer mādhuryaṃ manasi madirākṣīr madayati vividhādbhutabhāṣāvit vividhādbhutabhāṣāvit sa prokto yas tu kovidaḥ nānādeśyāsu bhāṣāsu saṃskṛte prākṛteṣu ca vrajayuvatiṣu śauriḥ śaurasenīṃ surendre$As if it were a piece of weighing scales, ground down to the nearest shore. unobslruclive in regard to its origination, regardless ofwhether Ihey possessan obstrucfive capacilY or no\.l99 This is c1early a minimalistic view of universal interdependence. Sut Vasubandhu 200 also suggests a somewhatstronger one, in Ihe sense that every dharma is at least indirectly (krame'Ja),by mediation of a sequence of causes (kiira/Ja-para,!,parayii), capable ofcontributing to the arising (utpam) of any other condilioned dharma, even if The lotus-eyed one enjoyed himself. May the left hand staff of Tāmarasākṣa protect you! It was he who turned Mount Govardhana into a ball for playing. Of advanced age;he who is so advanced in age that he does not swerve from the path of duty, or deviate from the path of righteousness. Though they differ in age, he is the receptacle of all kinds of sentiments of devotion. fact that the first and the second anusaya state are both related to the abandonment of the fi,category of corruption: both of them are only characterized by this much, because the-2317 The precise meaning of this expression is not clear to me.An in-depth investigation intotheory of anusaya and dau$!hulya in Sarhdh IX exceeds the limits of this study.2318 Corruption corresponding to the kle§GvaralJa (obstacle consisting in defilements) was trea The rashness of the commencement of youth is now manifest. Her husband's intoxication was dispelled by the sparkling sheen of her smiling beauty. The five-arrowed god of love is rising high in the sky, and his chest is stout like a bark garment.'Here there is an inherently plausible sensebased suggestion of a motif by a motif that is suggested by a poetic ornament called "poetic ornament. " In this verse there is an inherently plausible The sweetness of murAri Intoxicates the mind and intoxicates the eyes. He speaks in many kinds of wonderful languages. He is skilled in knowing the minds of others; He knows the past, the present, and the future. He has perfect knowledge of the past, the future, and the present. One who knows about the different kinds of marvelous languages Is said to be skilled. Languages that are spoken in many countries, Whether Sanskrit or indigenous. Among young girls of Vraja, Śauri married Śaurasenī to Indra.

tulakhaṇḍam iva piṇḍitam ārāt#As if it were a piece of weighing scales, ground down to the nearest shore.$puṇḍarīkanayano vinunoda#The lotus-eyed one enjoyed himself.$vāmas tāmarasākṣasya bhujadaṇḍaḥ sa pātu vaḥ#May the left hand staff of Tāmarasākṣa protect you!$krīḍākandukatāṃ yena nīto govardhano giriḥ#It was he who turned Mount Govardhana into a ball for playing.$vayasānvitaḥ#Of advanced age;he who is so advanced in age that he does not swerve from the path of duty, or deviate from the path of righteousness.$vayaso vividhatve pi sarvabhaktirasāśrayaḥ#Though they differ in age, he is the receptacle of all kinds of sentiments of devotion.$tadātvābhivyaktīkṛtataruṇimārambharabhasaṃ#The rashness of the commencement of youth is now manifest.$smitaśrīnirdhūtasphuradamalarākāpatimadam#Her husband's intoxication was dispelled by the sparkling sheen of her smiling beauty.$darodañcatpañcāśuganavakalāmeduram idaṃ#The five-arrowed god of love is rising high in the sky, and his chest is stout like a bark garment.'Here there is an inherently plausible sensebased suggestion of a motif by a motif that is suggested by a poetic ornament called "poetic ornament. " In this verse there is an inherently plausible$murārer mādhuryaṃ manasi madirākṣīr madayati#The sweetness of murAri Intoxicates the mind and intoxicates the eyes.$vividhādbhutabhāṣāvit#He speaks in many kinds of wonderful languages. He is skilled in knowing the minds of others; He knows the past, the present, and the future. He has perfect knowledge of the past, the future, and the present.$vividhādbhutabhāṣāvit sa prokto yas tu kovidaḥ#One who knows about the different kinds of marvelous languages Is said to be skilled.$nānādeśyāsu bhāṣāsu saṃskṛte prākṛteṣu ca#Languages that are spoken in many countries, Whether Sanskrit or indigenous.$vrajayuvatiṣu śauriḥ śaurasenīṃ surendre#Among young girls of Vraja, Śauri married Śaurasenī to Indra.$

śrutvāha prahasan vākyaṃ viśvātmāpi vimohitaḥ kathaṃ tatparamaṃ brahma sarvasaṅgavivarjitam ramate bhāryayā sārdhaṃ pramathaiścātigarvitaiḥ itirite tha bhagavān praṇavātmā sanātanaḥ amūrto mūrtimān bhūtvā vacaḥ prāha pitāmaham praṇava uvāca na hyeṣa bhagavān patnyā svātmano vyatiriktayā kadācid ramate rudrastādṛśo hi maheśvaraḥ ayaṃ sa bhagavānīśaḥ svayañjyotiḥ sanātanaḥ svānandabhūtā kathitā devī nāgantukā śivā ityevamukte pi tadā yajñamūrterajasya ca nājñānamagamannāśamīśvarasyaiva māyayā tadantare mahājyotirviriñco viśvabhāvanaḥ prāpaśyadadbhutaṃ divyaṃ pūrayan gaganāntaram tanmadhyasaṃsthaṃ vimalaṃ maṇḍalaṃ tejasojjvalam$On hearing these words, he laughed and said, The soul of the universe was confounded. How is that Supreme Brahman, which is free from all attachment? He finds pleasure with his wife and the extremely proud pramathas. When this was said, the revered eternal one, of the nature of Praṇava, being pleased, said these words: O goddess, I am pleased with you. Though without form, he assumed a form and spoke these words to the grandfather. Praṇava replied, O son! I am asking you. The illustrious ones wife is not someone other than his own self. Sometimes Rudra rejoices. Such is Maheśvara. This is the illustrious Ishana. He is self-resplendent and eternal. The goddess is said to be of the nature of bliss. Śivā is not an adventitious. Even though I have said this, O unborn one of the form of sacrifice, you will not be able to attain liberation without me. However, because of the maya of the lord, that ignorance was not destroyed. In between these, there is the immensely radiant Virincha, the creator of the universe. He saw a divine and extraordinary sight and it seemed to fill up the sky. In the midst of it, there was a sacred and auspicious pavilion, dazzling in its splendor.

śrutvāha prahasan vākyaṃ viśvātmāpi vimohitaḥ#On hearing these words, he laughed and said, The soul of the universe was confounded.$kathaṃ tatparamaṃ brahma sarvasaṅgavivarjitam#How is that Supreme Brahman, which is free from all attachment?$ramate bhāryayā sārdhaṃ pramathaiścātigarvitaiḥ#He finds pleasure with his wife and the extremely proud pramathas.$itirite tha bhagavān praṇavātmā sanātanaḥ#When this was said, the revered eternal one, of the nature of Praṇava, being pleased, said these words: O goddess, I am pleased with you.$amūrto mūrtimān bhūtvā vacaḥ prāha pitāmaham#Though without form, he assumed a form and spoke these words to the grandfather.$praṇava uvāca#Praṇava replied, O son! I am asking you.$na hyeṣa bhagavān patnyā svātmano vyatiriktayā#The illustrious ones wife is not someone other than his own self.$kadācid ramate rudrastādṛśo hi maheśvaraḥ#Sometimes Rudra rejoices. Such is Maheśvara.$ayaṃ sa bhagavānīśaḥ svayañjyotiḥ sanātanaḥ#This is the illustrious Ishana. He is self-resplendent and eternal.$svānandabhūtā kathitā devī nāgantukā śivā#The goddess is said to be of the nature of bliss. Śivā is not an adventitious.$ityevamukte pi tadā yajñamūrterajasya ca#Even though I have said this, O unborn one of the form of sacrifice, you will not be able to attain liberation without me.$nājñānamagamannāśamīśvarasyaiva māyayā#However, because of the maya of the lord, that ignorance was not destroyed.$tadantare mahājyotirviriñco viśvabhāvanaḥ#In between these, there is the immensely radiant Virincha, the creator of the universe.$prāpaśyadadbhutaṃ divyaṃ pūrayan gaganāntaram#He saw a divine and extraordinary sight and it seemed to fill up the sky.$tanmadhyasaṃsthaṃ vimalaṃ maṇḍalaṃ tejasojjvalam#In the midst of it, there was a sacred and auspicious pavilion, dazzling in its splendor.$

athotthāya kṛtasnāno lalāṭe ṅkaṃ parāmṛśan nagnaḥ sansa vaṇikputro yayau pravrājikāgṛham mamaivaikasya hāsyatvaṃ mā bhūditi sa tatratān āgacchanmuṣito smīti sakhīnanyānabhāṣata jāgareṇātipānena śirortiṃ vyapadiśya ca prātaḥ sa tasthau vastreṇa veṣṭayitvāṅkitaṃ śiraḥ tathaiva ca punaḥ sāyaṃ dvitīyo pi vaṇiksutaḥ etya devasmitāgehaṃ khalīkāramavāptavān so pyetya nagno vakti sma tatraivābharaṇānyaham sthāpayitvāpi niryāto muṣitastaskarairiti prātaḥ so pi śiraḥśūlavyapadeśena veṣṭanam kṛtvā pracchādayāmāsa lalāṭataṭamaṅkitam evaṃ sāpahnavāḥ sarve vaṇikputrāḥ krameṇa te prāpuḥ sāṅkaṃ khalīkāramarthanāśaṃ ca lajjitāḥ$Awakening' (hongaku *Jt), i.e., the assumption that Awakening orEnlightenment is inherent in all beings from the outset, is taken byhim to be intended to underpin the hierarchical status quo of medievalJapanese society.1OO3 On the other hand, RAMBELLI (2001: 75-80)points out that around the beginning of the 12th century, economicconstraints and changes entailed a sharp increase in deforestation,1000 RAMBELLI Having arisen, he bathed and touched the mark on his forehead. Then the merchants son went naked to the house of the female ascetic. I should not be the only one to be laughed at. Thinking this, he made all of them sit down on mats of kusha grass and burst out in laughter. When she arrived, she told her friends that she had been robbed. * Keeping awake during the night and indulging in excessive drinking * Indicating signs and symptoms of head disease * Signs and symptoms of pittaja type of chhardi * Signs and symptoms of kaphaja type of chhardi * Signs and symptoms of vataja chhardi * Signs and symptoms of vatika type of chhardi * Signs and Padarthadharmasarpgraha (prasastapada); "ed.: s. Kif In the morning, he wrapped his forehead with a piece of cloth and made a mark on it. And in the same way in the evening, the second merchants son So he went to the house of Devasmitā and was treated with contempt. He returned naked and said, I dont own any ornaments. But he left it there and was robbed by thieves. In the morning, too, he was dressed with a turban under the plea of having a headache. . Marked with the sign of his forehead, He will cover it. In this way all the merchants sons gradually lost their wealth. Ashamed, they were robbed of their riches and embarrassed.

athotthāya kṛtasnāno lalāṭe ṅkaṃ parāmṛśan#Having arisen, he bathed and touched the mark on his forehead.$nagnaḥ sansa vaṇikputro yayau pravrājikāgṛham#Then the merchants son went naked to the house of the female ascetic.$mamaivaikasya hāsyatvaṃ mā bhūditi sa tatratān#I should not be the only one to be laughed at. Thinking this, he made all of them sit down on mats of kusha grass and burst out in laughter.$āgacchanmuṣito smīti sakhīnanyānabhāṣata#When she arrived, she told her friends that she had been robbed.$jāgareṇātipānena śirortiṃ vyapadiśya ca#* Keeping awake during the night and indulging in excessive drinking * Indicating signs and symptoms of head disease * Signs and symptoms of pittaja type of chhardi * Signs and symptoms of kaphaja type of chhardi * Signs and symptoms of vataja chhardi * Signs and symptoms of vatika type of chhardi * Signs and$prātaḥ sa tasthau vastreṇa veṣṭayitvāṅkitaṃ śiraḥ#In the morning, he wrapped his forehead with a piece of cloth and made a mark on it.$tathaiva ca punaḥ sāyaṃ dvitīyo pi vaṇiksutaḥ#And in the same way in the evening, the second merchants son$etya devasmitāgehaṃ khalīkāramavāptavān#So he went to the house of Devasmitā and was treated with contempt.$so pyetya nagno vakti sma tatraivābharaṇānyaham#He returned naked and said, I dont own any ornaments.$sthāpayitvāpi niryāto muṣitastaskarairiti#But he left it there and was robbed by thieves.$prātaḥ so pi śiraḥśūlavyapadeśena veṣṭanam#In the morning, too, he was dressed with a turban under the plea of having a headache.$kṛtvā pracchādayāmāsa lalāṭataṭamaṅkitam#. Marked with the sign of his forehead, He will cover it.$evaṃ sāpahnavāḥ sarve vaṇikputrāḥ krameṇa te#In this way all the merchants sons gradually lost their wealth.$prāpuḥ sāṅkaṃ khalīkāramarthanāśaṃ ca lajjitāḥ#Ashamed, they were robbed of their riches and embarrassed.$

nirarthakaiva vidbhrāntis svabhāvamayam āsyatām śuddhabodhasvabhāvasthair ākāśair iva śāradaiḥ jāgratsvapnasuṣuptāntair manastvaṃ nānubhūyate vidhūyānantanānātvam asambhavam anāmaye jñeyaṃ raja ivāśeṣaṃ svabhāve tiṣṭha cidghane jñaptir evāntaraṃ bāhyaṃ cārthatvam adhitiṣṭhati bījaṃ śākhāphalānīva kvāto rthamanasī vada jñeyāsambhavato jñaptir apy anākhyaṃ padaṃ gatā śāntāśeṣaviśeṣātmā tena śeṣo si san svabhāḥ artha eva manaskāras sa cābhāvātmako bhramaḥ mana evārthasaṃskāras sa cābhāvātmako bhramaḥ sarvātmatvād ajasyaitad apakāraṇakaṃ manaḥ bhramānubhavato rthaś ca mithyaivāstīva bhāsate$It is useless to fall into an illusion. Be content with your own nature. They were naturally pure and possessed knowledge, like the autumn sky. The state of the mind is not experienced in the states of waking, dreaming and deep sleep. Having shaken off limitless variety, impossibility, and lack of affliction, The knowables are like the particles of dust. Remain in your own nature, solidified intellect. It is precisely the representation that presides over both the internal and external objects. Like a seed, like branches and fruits, Where then is the one whose mind is set on artha? Tell me! Inasmuch as there is possibility of the cognised object, recognition also has become included under namelessness. Tranquil, thou art the soul of all particulars without exception: for this reason thou art Śeṣa, remaining in thy own nature. Mental attention is nothing but the object, and it consists in a non-entity, which is an illusion. It is the Mind itself which brings about the impressions of things; and this consists in a non-entity, which is an illusion. "- ""Two Main Streams of Thought in Yogācāra Philosophy"" in"Philosophy East and West. 17 (Jan-Oct.) 1967, pp.155-65."- ""Maitreya as a Historical Personage"" in Indian Studies in Honor of"Charles Rockwell Lanman. Cambridge, 1929.- The Ashtadhyāyī of Pänini. Reprint, Two Volumes, Delhi: MotilalBanarsidass, 1980.- Abhidharmakośa(-bhäsya). Sanskrit text. See: Pradhan, P. The Unborn, being the All-Self, cannot be regarded as the Cause of anything; hence the Mind must be regarded as the Cause of everything. An object which is experienced as an illusion appears to be unreal though it really exists.

nirarthakaiva vidbhrāntis svabhāvamayam āsyatām#It is useless to fall into an illusion. Be content with your own nature.$śuddhabodhasvabhāvasthair ākāśair iva śāradaiḥ#They were naturally pure and possessed knowledge, like the autumn sky.$jāgratsvapnasuṣuptāntair manastvaṃ nānubhūyate#The state of the mind is not experienced in the states of waking, dreaming and deep sleep.$vidhūyānantanānātvam asambhavam anāmaye#Having shaken off limitless variety, impossibility, and lack of affliction,$jñeyaṃ raja ivāśeṣaṃ svabhāve tiṣṭha cidghane#The knowables are like the particles of dust. Remain in your own nature, solidified intellect.$jñaptir evāntaraṃ bāhyaṃ cārthatvam adhitiṣṭhati#It is precisely the representation that presides over both the internal and external objects.$bījaṃ śākhāphalānīva kvāto rthamanasī vada#Like a seed, like branches and fruits, Where then is the one whose mind is set on artha? Tell me!$jñeyāsambhavato jñaptir apy anākhyaṃ padaṃ gatā#Inasmuch as there is possibility of the cognised object, recognition also has become included under namelessness.$śāntāśeṣaviśeṣātmā tena śeṣo si san svabhāḥ#Tranquil, thou art the soul of all particulars without exception: for this reason thou art Śeṣa, remaining in thy own nature.$artha eva manaskāras sa cābhāvātmako bhramaḥ#Mental attention is nothing but the object, and it consists in a non-entity, which is an illusion.$mana evārthasaṃskāras sa cābhāvātmako bhramaḥ#It is the Mind itself which brings about the impressions of things; and this consists in a non-entity, which is an illusion.$sarvātmatvād ajasyaitad apakāraṇakaṃ manaḥ#The Unborn, being the All-Self, cannot be regarded as the Cause of anything; hence the Mind must be regarded as the Cause of everything.$bhramānubhavato rthaś ca mithyaivāstīva bhāsate#An object which is experienced as an illusion appears to be unreal though it really exists.$

śaktāḥ syur idānīntanā api iti viśeṣaasambhava etat syāt sa ca duḥsādhaḥ yatra ekasya aśaktis tatra sarvapuruṣāṇām ity api pūrvavad vyabhicāri bhārataādiṣv idānīntanānām aśaktāv api kasyacit śaktisiddheḥ tasmāt kāraṇāni vivecayata artheṣv api tadatatpratibhaveṣu svabhāvabhedo darśanīyaḥ tadabhāve sarvas tadātmā na vā kaścit na ca atra laukikavaidikayoḥ svabhāva bhedaṃ paśyāmaḥ asati tasmiṃs tayoḥ sāmānyasya eva dṛṣṭer ekasya kaścid dharmaṃ vivecayan tatsvabhāvasambhavinā$Even those of the present day would be able to do it; i. e. they would be capable of removing the burden on their shoulders. It would be impossible to establish any distinction between the two cases. And that is hard to do. When one is incapacitated, all men are incapacitated. As before, it is fallible. in the Mahābhārata, etc., because of the incapacity of those of the present. As a matter of fact, the potency of one thing is always recognised in another thing; and yet it is not recognised as belonging to another thing. Therefore, you must decide on the reasons for obtaining prosperity. Even in the absence of these, a difference in own-being is to be shown in the cognitions of what is like it and what is not like it. Is everything the soul of that, or is there nothing at all? Nor is it of the nature of the ordinary Vedic texts. But we see that there is a difference between them. If they do not exist, then it is the universal of these two that is denied; and if they do not exist, then it is the universal of the former that is denied; and if they do not exist, then it is the universal of the latter that is denied; and if they do not exist, A person who tries to distinguish the dharma of a single dṛṣṭi from that which arises from its own nature will not be able to distinguish it from another dṛṣṭi.

śaktāḥ syur idānīntanā api iti#Even those of the present day would be able to do it; i. e. they would be capable of removing the burden on their shoulders.$viśeṣaasambhava etat syāt#It would be impossible to establish any distinction between the two cases.$sa ca duḥsādhaḥ#And that is hard to do.$yatra ekasya aśaktis tatra sarvapuruṣāṇām ity api#When one is incapacitated, all men are incapacitated.$pūrvavad vyabhicāri#As before, it is fallible.$bhārataādiṣv idānīntanānām aśaktāv#in the Mahābhārata, etc., because of the incapacity of those of the present.$api kasyacit śaktisiddheḥ#As a matter of fact, the potency of one thing is always recognised in another thing; and yet it is not recognised as belonging to another thing.$tasmāt kāraṇāni vivecayata artheṣv#Therefore, you must decide on the reasons for obtaining prosperity.$api tadatatpratibhaveṣu svabhāvabhedo darśanīyaḥ tadabhāve#Even in the absence of these, a difference in own-being is to be shown in the cognitions of what is like it and what is not like it.$sarvas tadātmā na vā kaścit#Is everything the soul of that, or is there nothing at all?$na ca atra laukikavaidikayoḥ svabhāva#Nor is it of the nature of the ordinary Vedic texts.$bhedaṃ paśyāmaḥ#But we see that there is a difference between them.$asati tasmiṃs tayoḥ sāmānyasya eva#If they do not exist, then it is the universal of these two that is denied; and if they do not exist, then it is the universal of the former that is denied; and if they do not exist, then it is the universal of the latter that is denied; and if they do not exist,$dṛṣṭer ekasya kaścid dharmaṃ vivecayan tatsvabhāvasambhavinā#A person who tries to distinguish the dharma of a single dṛṣṭi from that which arises from its own nature will not be able to distinguish it from another dṛṣṭi.$

asūta devānaditirditirdaityāṃśca kaśyapāt hiraṇyākṣaṃ samāśritya kadācidditijeśvaram sapakṣāḥ parvatāścakrurgatyā bhuvanaviplavam pakṣabchedodyate teṣāṃ śakre tatpakṣapātinā hiraṇyākṣeṇa devānāṃ dāruṇaḥ saṃgaro bhavat tasminmahāstravikṣepabhūtakṣobhavibhīṣaṇe hiraṇyākṣo jayaddevānbhuvanākampane raṇe sureṣu dhvastadhairyeṣu varāho girivigrahaḥ bhagavānsvayamabhyetya tasthau daityavadhotsukaḥ dadhmau daṃṣṭrākarālena śaṅkhaṃ vaktreṇa cakrabhṛt nādena tasya brahmaṇḍamaṇḍalāvartakāriṇā oṅkārāyitamuddarpadaityakṣayamahādhvare tato bhyetya hiraṇyākṣaḥ kṣayadūtikayā dviṣām$Aditi gave birth to the gods. Diti gave birth to the daityas through Kashyapa. On one occasion, he sought refuge with Hiranyabhaksha, the lord of the daityas. As they travelled, the mountains lost their wings and the entire world was in turmoil. When their wings were about to be cut off by that attacker of theirs, Śakra, the destroyer of the Asuras, was greatly aggrieved. He said: O lord of gods, I am not at all delighted with you. A terrible battle ensued between the gods and Hiranyaksha. Because of the twangs of those great weapons, beings were terrified and agitated. Hiraṇyākṣa defeated the gods in the battle that made the earth quake. The gods lost all patience and assumed the form of a boar, with a body like that of a mountain. The illustrious one himself arrived there, eager to slay the daityas. With his mouth, the wielder of the chakra then blew on his conch shell. His roar resounded to the eddies in the circle of brahmins. In the great sacrifice that resulted from the destruction of insolent daityas, this was chanted with the syllable Om. Then Hiraṇyākṣa came there with the dispatch of destruction to his enemies.

asūta devānaditirditirdaityāṃśca kaśyapāt#Aditi gave birth to the gods. Diti gave birth to the daityas through Kashyapa.$hiraṇyākṣaṃ samāśritya kadācidditijeśvaram#On one occasion, he sought refuge with Hiranyabhaksha, the lord of the daityas.$sapakṣāḥ parvatāścakrurgatyā bhuvanaviplavam#As they travelled, the mountains lost their wings and the entire world was in turmoil.$pakṣabchedodyate teṣāṃ śakre tatpakṣapātinā#When their wings were about to be cut off by that attacker of theirs, Śakra, the destroyer of the Asuras, was greatly aggrieved. He said: O lord of gods, I am not at all delighted with you.$hiraṇyākṣeṇa devānāṃ dāruṇaḥ saṃgaro bhavat#A terrible battle ensued between the gods and Hiranyaksha.$tasminmahāstravikṣepabhūtakṣobhavibhīṣaṇe#Because of the twangs of those great weapons, beings were terrified and agitated.$hiraṇyākṣo jayaddevānbhuvanākampane raṇe#Hiraṇyākṣa defeated the gods in the battle that made the earth quake.$sureṣu dhvastadhairyeṣu varāho girivigrahaḥ#The gods lost all patience and assumed the form of a boar, with a body like that of a mountain.$bhagavānsvayamabhyetya tasthau daityavadhotsukaḥ#The illustrious one himself arrived there, eager to slay the daityas.$dadhmau daṃṣṭrākarālena śaṅkhaṃ vaktreṇa cakrabhṛt#With his mouth, the wielder of the chakra then blew on his conch shell.$nādena tasya brahmaṇḍamaṇḍalāvartakāriṇā#His roar resounded to the eddies in the circle of brahmins.$oṅkārāyitamuddarpadaityakṣayamahādhvare#In the great sacrifice that resulted from the destruction of insolent daityas, this was chanted with the syllable Om.$tato bhyetya hiraṇyākṣaḥ kṣayadūtikayā dviṣām#Then Hiraṇyākṣa came there with the dispatch of destruction to his enemies.$

bahulaniśīthavatīva projjvaladhiṣṇyopaśobhitā yā ca yatigaṇaguṇasamupetā yā nityaṃ chandasāmiva pracitiḥ vanapaṅktiriva sasālā turuṣkaseneva bahalagandharvā tārāgaṇo kulīnaḥ priyadoṣā yatra kauśikāḥ satatam gadye vṛttacyavanaṃ paragṛharodhastathākṣeṣu śūlabhṛto vyālāsthā padavediṣu yatra dhātuvāditvam surateṣvabalākramaṇaṃ dānacchedo madacyutau kariṇām tīvrakaratvaṃ bhānoraviveko yatra mitrahṛdayānām yogiṣu daṇḍagrahaṇaṃ saṃdhicchedaḥ pragṛhyeṣu chandaḥprastāravidhau guravo yasyāmanārjavasthitayaḥ vīṇāyāṃ parivādo dvijanilayeṣvaprasannatvam$contradicted, and would give rise to the absurdity noted in the following Kārīkā,–"Jyotishtoma,"" &c., also being only the means to the attainment of Heaven, &c.""$07.208 Nor can, &c.""-If ""Qyêna,"" &o., were not the objects enjoined, then they" It is adorned with many resplendent edifices, like the night of doom. She is always united with the qualities of a group of ascetics, just as the metres are used to be chanted together. Like a line of sāl-trees, like an army of cuckoos, like many gandhārvas, . Noble stars in the constellation of Aries, Where owls are always fond of delightful humor. 606).(Verses 93-95)See Comparative notes for Verse 2.93.‘Asevayā”—‘avoidance of excessive longing for pleasures’—(Medhātithi); ‘avoidance of places where pleasures are to be obtained’ (Kullūka);—‘abstinence from pleasures’ (Govindarāja, Nārāyaṇa and Nandana).This verse is quoted in Bālambhaṭṭi (Vyāvahāra, p.606).Śaṅkha-smṛti (7.10-11).—‘That man the Gods regard as a Brāhmaṇa, who is disgusted with birth, with death and with mental and physical ailments.The impurity of the body, the reversal of pleasure and pain, residence in the womb,—from all this one becomes freed.’Medhātithi (p. Changing of character in prose and the obstruction to anothers house in dice. The wielder of the trident has a predilection for serpents, and in those who know philology there is reliance on alchemy. In the case of elephants, during sexual intercourse, there is assault on a weak woman; in the case of those that lose their temporal flow, there is cutting off of the genital organ; and in the case of those that lose their temporal flow, there is excessive indulgence. The intensity of the sun's rays is indistinctness in the hearts of those whose hearts are devoted to their friends. In the case of transgressors, punishment is to be inflicted; in the case of those who should be confiscated, it shall be cut off. The metres are important for the preparation of the prastaras because they involve a lack of straightforwardness. Censoriousness regarding the lute;non-confidence in the residences of Brāhmaṇas.

bahulaniśīthavatīva projjvaladhiṣṇyopaśobhitā yā ca#It is adorned with many resplendent edifices, like the night of doom.$yatigaṇaguṇasamupetā yā nityaṃ chandasāmiva pracitiḥ#She is always united with the qualities of a group of ascetics, just as the metres are used to be chanted together.$vanapaṅktiriva sasālā turuṣkaseneva bahalagandharvā#Like a line of sāl-trees, like an army of cuckoos, like many gandhārvas,$tārāgaṇo kulīnaḥ priyadoṣā yatra kauśikāḥ satatam#. Noble stars in the constellation of Aries, Where owls are always fond of delightful humor.$gadye vṛttacyavanaṃ paragṛharodhastathākṣeṣu#Changing of character in prose and the obstruction to anothers house in dice.$śūlabhṛto vyālāsthā padavediṣu yatra dhātuvāditvam#The wielder of the trident has a predilection for serpents, and in those who know philology there is reliance on alchemy.$surateṣvabalākramaṇaṃ dānacchedo madacyutau kariṇām#In the case of elephants, during sexual intercourse, there is assault on a weak woman; in the case of those that lose their temporal flow, there is cutting off of the genital organ; and in the case of those that lose their temporal flow, there is excessive indulgence.$tīvrakaratvaṃ bhānoraviveko yatra mitrahṛdayānām#The intensity of the sun's rays is indistinctness in the hearts of those whose hearts are devoted to their friends.$yogiṣu daṇḍagrahaṇaṃ saṃdhicchedaḥ pragṛhyeṣu#In the case of transgressors, punishment is to be inflicted; in the case of those who should be confiscated, it shall be cut off.$chandaḥprastāravidhau guravo yasyāmanārjavasthitayaḥ#The metres are important for the preparation of the prastaras because they involve a lack of straightforwardness.$vīṇāyāṃ parivādo dvijanilayeṣvaprasannatvam#Censoriousness regarding the lute;non-confidence in the residences of Brāhmaṇas.$

yasmā irasyasīd u nv aryo vā puṣṭimad vasu viśvasmād indra uttaraḥ yam imaṃ tvaṃ vṛṣākapim priyam indrābhirakṣasi śvā nv asya jambhiṣad api karṇe varāhayur viśvasmād indra uttaraḥ priyā taṣṭāni me kapir vyaktā vy adūduṣat śiro nv asya rāviṣaṃ na sugaṃ duṣkṛte bhuvaṃ viśvasmād indra uttaraḥ na mat praticyavīyasī na sakthy udyamīyasī viśvasmād indra uttaraḥ bhasan me amba sakthi me śiro me vīva hṛṣyati viśvasmād indra uttaraḥ kiṃ śūrapatni nas tvam abhy amīṣi vṛṣākapiṃ viśvasmād indra uttaraḥ avīrām iva mām ayaṃ śarārur abhi manyate utāham asmi vīriṇīndrapatnī marutsakhā viśvasmād indra uttaraḥ saṃhotraṃ sma purā nārī samanaṃ vāva gacchati vedhā ṛtasya vīriṇīndrapatnī mahīyate viśvasmād indra uttaraḥ$Indra is mightier than all, for whom the foe hath desired to do us mischief or prosperous riches. O Indra! This Vrishakapi is your beloved and you are trying to protect him. Now let the boar-eared dog pierce his ear; Supreme is Indra over all. The monkey, manifested, defiled my beloved's armpits. His head is like a piece of flesh, easy for the wicked to pierce; Supreme is Indra over all. Indra is mightier than I am, neer more powerful than I am. Supreme is Indra over all. O mother, my thighs are falling off, and my head is about to burst. Supreme is Indra over all. Why, O hero's wife, art thou angry with our Vrishākapi? Supreme is Indra over all. This arrow is hitting me, as if I am without a hero. And, verily, I am strong, Indra's wife, the friend of the Maruts. Supreme is Indra over all. In ancient times, a woman went to the same ascetic who was offering oblations into the fire. The ordainers of holy order, the heroes, Indra's consort, are exalted. Supreme is Indra over all.

yasmā irasyasīd u nv aryo vā puṣṭimad vasu viśvasmād indra uttaraḥ#Indra is mightier than all, for whom the foe hath desired to do us mischief or prosperous riches.$yam imaṃ tvaṃ vṛṣākapim priyam indrābhirakṣasi#O Indra! This Vrishakapi is your beloved and you are trying to protect him.$śvā nv asya jambhiṣad api karṇe varāhayur viśvasmād indra uttaraḥ#Now let the boar-eared dog pierce his ear; Supreme is Indra over all.$priyā taṣṭāni me kapir vyaktā vy adūduṣat#The monkey, manifested, defiled my beloved's armpits.$śiro nv asya rāviṣaṃ na sugaṃ duṣkṛte bhuvaṃ viśvasmād indra uttaraḥ#His head is like a piece of flesh, easy for the wicked to pierce; Supreme is Indra over all.$na mat praticyavīyasī na sakthy udyamīyasī viśvasmād indra uttaraḥ#Indra is mightier than I am, neer more powerful than I am. Supreme is Indra over all.$bhasan me amba sakthi me śiro me vīva hṛṣyati viśvasmād indra uttaraḥ#O mother, my thighs are falling off, and my head is about to burst. Supreme is Indra over all.$kiṃ śūrapatni nas tvam abhy amīṣi vṛṣākapiṃ viśvasmād indra uttaraḥ#Why, O hero's wife, art thou angry with our Vrishākapi? Supreme is Indra over all.$avīrām iva mām ayaṃ śarārur abhi manyate#This arrow is hitting me, as if I am without a hero.$utāham asmi vīriṇīndrapatnī marutsakhā viśvasmād indra uttaraḥ#And, verily, I am strong, Indra's wife, the friend of the Maruts. Supreme is Indra over all.$saṃhotraṃ sma purā nārī samanaṃ vāva gacchati#In ancient times, a woman went to the same ascetic who was offering oblations into the fire.$vedhā ṛtasya vīriṇīndrapatnī mahīyate viśvasmād indra uttaraḥ#The ordainers of holy order, the heroes, Indra's consort, are exalted. Supreme is Indra over all.$

tvaddhāmni cinmaye sthitvā ṣaṭtriṃśattattvakarmabhiḥ kāyavākcittaceṣṭādyair arcaye tvāṃ sadā vibho bhavatpūjāmayāsaṅgasambhogasukhino mama prayātu kālaḥ sakalo py ananto pīyadarthaye bhavatpūjāmṛtarasābhogalampaṭata vibho vivardhatām anudinaṃ sadā ca phalatāṃ mama jagadvilayasañjātasudhaikarasanirbhare tvadabdhau tvāṃ mahātmānam arcannāsīya sarvadā aśeṣavāsanāgranthivicchedasaralaṃ sadā mano nivedyate bhaktaiḥ svādu pūjāvidhau tava adhiṣṭhāyaiva viṣayānimāḥ karaṇavṛttayaḥ$Having remained in your abode of pure consciousness, Through the functions pertaining to the thirty-six principles. Oṃ, hāṃ, obeisance to you! Oṃ, haḥ, obeisance to you! Oṃ, haḥ, obeisance to you! Oṃ, haḥ, obeisance to you! O lord! I always worship you with my body, speech, thoughts, deeds and so on. I have enjoyed the bliss of intimate contact with you and worshipped you. Let all the time, even of infinite duration, Be spent in seeking what is pleasurable. O Lord, we are eager to imbibe the nectar of your worship. May my fruitfulness increase day by day, And may it always be inexhaustible for me. 107, 156, 185, 210, 271, 341Pratyabhijñā, 40, 343self-luminousawareness,self-awareness, reflection, 95, At the time of the dissolution of the universe, an immensely large number of beings arose from the waters. They were like the moon and it was as if a drop of nectar had been mixed with them. I would always remain in your ocean, worshipping you, the great-souled one. It is always very easy to cut the knot of all latent impressions. In the act of worshipping you, your devotees offer their minds as sweet objects. The functioning of the senses rests upon their objects.

tvaddhāmni cinmaye sthitvā ṣaṭtriṃśattattvakarmabhiḥ#Having remained in your abode of pure consciousness, Through the functions pertaining to the thirty-six principles. Oṃ, hāṃ, obeisance to you! Oṃ, haḥ, obeisance to you! Oṃ, haḥ, obeisance to you! Oṃ, haḥ, obeisance to you!$kāyavākcittaceṣṭādyair arcaye tvāṃ sadā vibho#O lord! I always worship you with my body, speech, thoughts, deeds and so on.$bhavatpūjāmayāsaṅgasambhogasukhino mama#I have enjoyed the bliss of intimate contact with you and worshipped you.$prayātu kālaḥ sakalo py ananto pīyadarthaye#Let all the time, even of infinite duration, Be spent in seeking what is pleasurable.$bhavatpūjāmṛtarasābhogalampaṭata vibho#O Lord, we are eager to imbibe the nectar of your worship.$vivardhatām anudinaṃ sadā ca phalatāṃ mama#May my fruitfulness increase day by day, And may it always be inexhaustible for me.$jagadvilayasañjātasudhaikarasanirbhare#At the time of the dissolution of the universe, an immensely large number of beings arose from the waters. They were like the moon and it was as if a drop of nectar had been mixed with them.$tvadabdhau tvāṃ mahātmānam arcannāsīya sarvadā#I would always remain in your ocean, worshipping you, the great-souled one.$aśeṣavāsanāgranthivicchedasaralaṃ sadā#It is always very easy to cut the knot of all latent impressions.$mano nivedyate bhaktaiḥ svādu pūjāvidhau tava#In the act of worshipping you, your devotees offer their minds as sweet objects.$adhiṣṭhāyaiva viṣayānimāḥ karaṇavṛttayaḥ#The functioning of the senses rests upon their objects.$

ānināya punaḥ pārthaḥ putrāṃs te rājasattama kumāravac ca smayase dyūte vinikṛteṣu yat pāṇḍaveṣu vanaṃ rājan pravrajatsu punaḥ punaḥ pravarṣataḥ śaravrātān arjunasya śitān bahūn apy arṇavā viśuṣyeyuḥ kiṃ punar māṃsayonayaḥ asyatāṃ phalgunaḥ śreṣṭho gāṇḍīvaṃ dhanuṣāṃ varam keśavaḥ sarvabhūtānāṃ cakrāṇāṃ ca sudarśanam vānaro rocamānaś ca ketuḥ ketumatāṃ varaḥ evam etāni saratho vahaṃ śvetahayo raṇe kṣapayiṣyati no rājan kālacakram ivodyatam tasyādya vasudhā rājan nikhilā bharatarṣabha yasya bhīmārjunau yodhau sa rājā rājasattama tathā bhīmahataprāyāṃ majjantīṃ tava vāhinīm duryodhanamukhā dṛṣṭvā kṣayaṃ yāsyanti kauravāḥ na hi bhīmabhayād bhītā lapsyante vijayaṃ vibho$O supreme among kings! Partha again summoned your sons. Like a child, you smiled at us when we were deceitfully defeated in the gambling match. O king! The Pandavas have repeatedly banished to the forest. He showered down many sharp arrows on Arjuna. Even the oceans may dry up, not to speak of those who are born from flesh. Phālguna is the best of swordsmen and Gāndīva is the finest of bows. Keshava is supreme among all beings. Sudarshana is supreme among all chakras. The ape Rochamana and Ketu, supreme among all those who possess standards, are in the form of flags. 2907c3032< Samkhya makes it dependent on prakrti alone, active but unconscious,---> Sāmkhya makes it dependent on prakṛti alone, active but unconscious, In this way, the chariot with the white horses conveyed them to the field of battle. O king! He will fling us away, like the upraised wheel of time. O king! O bull among the Bharata lineage! The entire earth now belongs to him. O supreme among kings! He who has Bhima and Arjuna as his warriors is the king. O Bhima! Your army will be submerged and almost destroyed. On seeing them, with Duryodhana at the forefront, the Kouravas will head towards destruction. O lord! Those who are frightened and terrified of Bhima will not be able to obtain victory.

ānināya punaḥ pārthaḥ putrāṃs te rājasattama#O supreme among kings! Partha again summoned your sons.$kumāravac ca smayase dyūte vinikṛteṣu yat#Like a child, you smiled at us when we were deceitfully defeated in the gambling match.$pāṇḍaveṣu vanaṃ rājan pravrajatsu punaḥ punaḥ#O king! The Pandavas have repeatedly banished to the forest.$pravarṣataḥ śaravrātān arjunasya śitān bahūn#He showered down many sharp arrows on Arjuna.$apy arṇavā viśuṣyeyuḥ kiṃ punar māṃsayonayaḥ#Even the oceans may dry up, not to speak of those who are born from flesh.$asyatāṃ phalgunaḥ śreṣṭho gāṇḍīvaṃ dhanuṣāṃ varam#Phālguna is the best of swordsmen and Gāndīva is the finest of bows.$keśavaḥ sarvabhūtānāṃ cakrāṇāṃ ca sudarśanam#Keshava is supreme among all beings. Sudarshana is supreme among all chakras.$vānaro rocamānaś ca ketuḥ ketumatāṃ varaḥ#The ape Rochamana and Ketu, supreme among all those who possess standards, are in the form of flags.$evam etāni saratho vahaṃ śvetahayo raṇe#In this way, the chariot with the white horses conveyed them to the field of battle.$kṣapayiṣyati no rājan kālacakram ivodyatam#O king! He will fling us away, like the upraised wheel of time.$tasyādya vasudhā rājan nikhilā bharatarṣabha#O king! O bull among the Bharata lineage! The entire earth now belongs to him.$yasya bhīmārjunau yodhau sa rājā rājasattama#O supreme among kings! He who has Bhima and Arjuna as his warriors is the king.$tathā bhīmahataprāyāṃ majjantīṃ tava vāhinīm#O Bhima! Your army will be submerged and almost destroyed.$duryodhanamukhā dṛṣṭvā kṣayaṃ yāsyanti kauravāḥ#On seeing them, with Duryodhana at the forefront, the Kouravas will head towards destruction.$na hi bhīmabhayād bhītā lapsyante vijayaṃ vibho#O lord! Those who are frightened and terrified of Bhima will not be able to obtain victory.$

sudarśanākhyaṃ vai labdhaṃ vaktumarhasi viṣṇunā devānām asurendrāṇām abhavacca sudāruṇaḥ sarveṣāmeva bhūtānāṃ vināśakaraṇo mahān te devāḥ śaktimuśalaiḥ sāyakairnataparvabhiḥ prabhidyamānāḥ kuntaiś ca dudruvurbhayavihvalāḥ parājitāstadā devā devadeveśvaraṃ harim praṇemustaṃ sureśānaṃ śokasaṃvignamānasāḥ tān samīkṣyātha bhagavān devadeveśvaro hariḥ praṇipatya sthitāndevān idaṃ vacanamabravīt vatsāḥ kimiti vai devāś cyutālaṅkāravikramāḥ samāgatāḥ sasaṃtāpā vaktumarhatha suvratāḥ tasya tadvacanaṃ śrutvā tathābhūtāḥ surottamāḥ praṇamyāhuryathāvṛttaṃ devadevāya viṣṇave bhagavandevadeveśa viṣṇo jiṣṇo janārdana dānavaiḥ pīḍitāḥ sarve vayaṃ śaraṇamāgatāḥ$Please tell me. It is called Sudarśana and was obtained by Viṣṇu. It was extremely terrible for the gods and the Indras among the asuras. It is the great destroyer of all beings. The gods used spears, clubs and arrows with drooping tufts. They were pierced by lances and lost their senses because of their fear and fled. The gods were defeated and went to Hari, the lord of the gods of the gods. Cf., in this connection, also Bodhiruci's repetition of 得名 = prabhāvita in {3}.14Matsumoto(1) Saṁdh VIII.7dd.08.yyyy“consisting of”, “being of the nature of”. Cf. the similar case of Skt. °maya, Their minds were overcome with grief and they bowed down before the lord of the gods. The illustrious Hari, the lord of the gods, looked at them. He bowed down before the gods who were assembled there and spoke these words. pervading" hardly fits in with the reduction of space to empty space, definable as the mere ab­sence of material things (see § 474). This may be one of the reasons why the Sarhdh hasreplaced ' absence' with ' lack of own_being' , 2 3 06 although I have to admit that the preciseimplications of this replacement are not clear to me. Perhaps what the passage has in mind isspace in the sense of the sky, and the lack of own-being of material things refers to theinsubstantiality of mist, clouds, etc. As for the Tun-huang version ([B59] -TH), it once again O children! O gods! Why have your ornaments and valour been taken away? You are the sons of the immortals. O ones who are excellent in vows! You should speak to us. On hearing his words, the supreme among gods were pleased and agreed. They bowed down before Vishnu, the god of the gods, and told him everything that had transpired. O illustrious one! O lord of the gods! O Vishnu! O Jishnu! O Janardana! You are supreme among all the mobile and immobile objects in the universe. All of us have been oppressed by the danavas and are seeking refuge with you.

sudarśanākhyaṃ vai labdhaṃ vaktumarhasi viṣṇunā#Please tell me. It is called Sudarśana and was obtained by Viṣṇu.$devānām asurendrāṇām abhavacca sudāruṇaḥ#It was extremely terrible for the gods and the Indras among the asuras.$sarveṣāmeva bhūtānāṃ vināśakaraṇo mahān#It is the great destroyer of all beings.$te devāḥ śaktimuśalaiḥ sāyakairnataparvabhiḥ#The gods used spears, clubs and arrows with drooping tufts.$prabhidyamānāḥ kuntaiś ca dudruvurbhayavihvalāḥ#They were pierced by lances and lost their senses because of their fear and fled.$parājitāstadā devā devadeveśvaraṃ harim#The gods were defeated and went to Hari, the lord of the gods of the gods.$praṇemustaṃ sureśānaṃ śokasaṃvignamānasāḥ#Their minds were overcome with grief and they bowed down before the lord of the gods.$tān samīkṣyātha bhagavān devadeveśvaro hariḥ#The illustrious Hari, the lord of the gods, looked at them.$praṇipatya sthitāndevān idaṃ vacanamabravīt#He bowed down before the gods who were assembled there and spoke these words.$vatsāḥ kimiti vai devāś cyutālaṅkāravikramāḥ#O children! O gods! Why have your ornaments and valour been taken away? You are the sons of the immortals.$samāgatāḥ sasaṃtāpā vaktumarhatha suvratāḥ#O ones who are excellent in vows! You should speak to us.$tasya tadvacanaṃ śrutvā tathābhūtāḥ surottamāḥ#On hearing his words, the supreme among gods were pleased and agreed.$praṇamyāhuryathāvṛttaṃ devadevāya viṣṇave#They bowed down before Vishnu, the god of the gods, and told him everything that had transpired.$bhagavandevadeveśa viṣṇo jiṣṇo janārdana#O illustrious one! O lord of the gods! O Vishnu! O Jishnu! O Janardana! You are supreme among all the mobile and immobile objects in the universe.$dānavaiḥ pīḍitāḥ sarve vayaṃ śaraṇamāgatāḥ#All of us have been oppressed by the danavas and are seeking refuge with you.$

darśanena ekavṛtteḥ pratyayasya anyatra vṛttim icchaṃs tattvānyattve na atikrāmati ity ayuktam etat tasmād iyam artheṣv ekarūpā pratītir vikalpavāsanāsamutthitā bhrāntir eva bhāvabhedo vāsanā prakṛtiś ca tasya āśraya iti nirloṭhitam etat kathaṃ tarhi idānīṃ pradhānaīśvaraādikāryaśabdā bhāveṣv atadbhūtabhedeṣv abhedena vartante$Because it is found that the Cognition subsists in one thing, what he desires is that it should subsist in something else, i. e. in the diversity of form; and as a matter of fact, there is nothing incongruous in this attainment of diversity which is due to the diversity of form. The assertion that one does not transgress cannot be right; because it has been declared that they do not go beyond the limitations of their own kind. > ahantāviśrānti, repose in ipseity, 120 Therefore, it is uniform in its application to all objects. The cognition arising from the latent impressions of imagination is surely error. Vāsanā is different from bhāva, existence. and it is primordial matter that is its substratum. This has been fully discussed. Then how is this to be understood now? The terms Pradhāna, Īśvara and the rest are names of products, applied to such non-objective things as are diverse. They subsist without distinction;i. e., they are entirely undifferentiated from one another, and hence it is that they are spoken of as subsisting in non-differentiated things; i. e., they subsist without any difference among themselves.

darśanena ekavṛtteḥ pratyayasya anyatra vṛttim icchaṃs tattvānyattve#Because it is found that the Cognition subsists in one thing, what he desires is that it should subsist in something else, i. e. in the diversity of form; and as a matter of fact, there is nothing incongruous in this attainment of diversity which is due to the diversity of form.$na atikrāmati ity ayuktam etat#The assertion that one does not transgress cannot be right; because it has been declared that they do not go beyond the limitations of their own kind.$tasmād iyam artheṣv ekarūpā#Therefore, it is uniform in its application to all objects.$pratītir vikalpavāsanāsamutthitā bhrāntir eva#The cognition arising from the latent impressions of imagination is surely error.$bhāvabhedo vāsanā#Vāsanā is different from bhāva, existence.$prakṛtiś ca tasya āśraya iti nirloṭhitam etat#and it is primordial matter that is its substratum. This has been fully discussed.$kathaṃ tarhi idānīṃ#Then how is this to be understood now?$pradhānaīśvaraādikāryaśabdā bhāveṣv atadbhūtabhedeṣv#The terms Pradhāna, Īśvara and the rest are names of products, applied to such non-objective things as are diverse.$abhedena vartante#They subsist without distinction;i. e., they are entirely undifferentiated from one another, and hence it is that they are spoken of as subsisting in non-differentiated things; i. e., they subsist without any difference among themselves.$

laṅgalī śālihotraśca śaktirājaśca bhārgavaḥ sāmagānāmathācārya ailo rājā purūravāḥ ṣaṭcatvāriṃśadanye vai teṣāṃ śiṣyāḥ śrutarṣayaḥ kauśītiḥ kaṅkamudgaśca kuṇḍakaḥ saparāśaraḥ lobhālobhaśca dharmātmā tathā brahma balaśca saḥ kranthalo tho madagalo mārkaṇḍeyo tha dharmavit ityete navatirjñeyā hotravadbrahmacāriṇaḥ carakādhvaryavaścāpi hyanumaṃntraṃ tu brāhmaṇam calūbhiḥ sumatiścaiva tathā devavaraśca yaḥ anukṛṣṇastathāyuśca anubhūmistathaiva ca tathāprītaḥ kṛśāśvaśva sumūlirbāṣkalistathā carakādhvaryakādhvaryunamasyurbrahmacāriṇaḥ vaiyāsakiḥ śuko vidvāṃllaukirbhūriśravāstathā somāviratunāntakyastathā dhaumyaśca kāśyapaḥ āraṇyā ilakaścaiva upamanyurvidastathā bhārgavo madhukaḥ piṅgaḥ śveta ketustathaiva ca$Laṅgalī, Śālihotra and Bhārgava Śaktirāja. King Purūravas, the son of Aila, is the teacher of the singers of the Sāma-veda. They had forty-six other disciples, who were learned rishis. einstillau Kauṣītī, kaṅkamudga, kuṇḍaka and parāśara. He has dharma in his soul and the strength of a brahmana. Markandéya: And this one, conversant with dharma? These ninety should be known as the brahmacārin like the hotṛ. Carakas and Adhvaryus. A brahmana who recites mantras is also like that. ..von Pafica(D) gebotenen Fassung des Absatzes J.a.3 racht ungeschickt anschlie There were Charu, Sumati and the foremost among the gods. i in den Mimd: Wenn in Wahrheit alle Anukṛṣṇa, Āyus and Anubhūmi. Similarly, Kṛśāśva, Sumūli and Bāṣkali are pleased. The carakas, adhvaryus and adhvaryus will bow down before brahmacharis. . The wise Shuka, the son of Vyāsa, And Bhurishrava, the son of the world, Will also be there. Soma, Viratu, Antaki, Dhaumya and Kashyapa. Aravāṇī, Ilāka, Upamanyu and also Vida. Bhārgava, madhuka, piṅga and śvetaketu.

laṅgalī śālihotraśca śaktirājaśca bhārgavaḥ#Laṅgalī, Śālihotra and Bhārgava Śaktirāja.$sāmagānāmathācārya ailo rājā purūravāḥ#King Purūravas, the son of Aila, is the teacher of the singers of the Sāma-veda.$ṣaṭcatvāriṃśadanye vai teṣāṃ śiṣyāḥ śrutarṣayaḥ#They had forty-six other disciples, who were learned rishis.$kauśītiḥ kaṅkamudgaśca kuṇḍakaḥ saparāśaraḥ#Kauṣītī, kaṅkamudga, kuṇḍaka and parāśara.$lobhālobhaśca dharmātmā tathā brahma balaśca saḥ#He has dharma in his soul and the strength of a brahmana.$kranthalo tho madagalo mārkaṇḍeyo tha dharmavit#Markandéya: And this one, conversant with dharma?$ityete navatirjñeyā hotravadbrahmacāriṇaḥ#These ninety should be known as the brahmacārin like the hotṛ.$carakādhvaryavaścāpi hyanumaṃntraṃ tu brāhmaṇam#Carakas and Adhvaryus. A brahmana who recites mantras is also like that.$calūbhiḥ sumatiścaiva tathā devavaraśca yaḥ#There were Charu, Sumati and the foremost among the gods.$anukṛṣṇastathāyuśca anubhūmistathaiva ca#Anukṛṣṇa, Āyus and Anubhūmi.$tathāprītaḥ kṛśāśvaśva sumūlirbāṣkalistathā#Similarly, Kṛśāśva, Sumūli and Bāṣkali are pleased.$carakādhvaryakādhvaryunamasyurbrahmacāriṇaḥ#The carakas, adhvaryus and adhvaryus will bow down before brahmacharis.$vaiyāsakiḥ śuko vidvāṃllaukirbhūriśravāstathā#. The wise Shuka, the son of Vyāsa, And Bhurishrava, the son of the world, Will also be there.$somāviratunāntakyastathā dhaumyaśca kāśyapaḥ#Soma, Viratu, Antaki, Dhaumya and Kashyapa.$āraṇyā ilakaścaiva upamanyurvidastathā#Aravāṇī, Ilāka, Upamanyu and also Vida.$bhārgavo madhukaḥ piṅgaḥ śveta ketustathaiva ca#Bhārgava, madhuka, piṅga and śvetaketu.$

yaḥ pūrvyābhir uta nūtanābhir gīrbhir vāvṛdhe gṛṇatām ṛṣīṇām asya made puru varpāṃsi vidvān indro vṛtrāṇy apratī jaghāna tam u pra hoṣi madhumantam asmai somaṃ vīrāya śipriṇe pibadhyai pātā sutam indro astu somaṃ hantā vṛtraṃ vajreṇa mandasānaḥ gantā yajñam parāvataś cid acchā vasur dhīnām avitā kārudhāyāḥ idaṃ tyat pātram indrapānam indrasya priyam amṛtam apāyi matsad yathā saumanasāya devaṃ vy asmad dveṣo yuyavad vy aṃhaḥ enā mandāno jahi śūra śatrūṃ jāmim ajāmim maghavann amitrān abhiṣeṇāṃ abhy ādediśānān parāca indra pra mṛṇā jahī ca āsu ṣmā ṇo maghavann indra pṛtsv asmabhyam mahi varivaḥ sugaṃ kaḥ apāṃ tokasya tanayasya jeṣa indra sūrīn kṛṇuhi smā no ardham$He with his ancient, new-born songs hath exalted himself amongst the Rishis who sing his praises. In his wild joy Indra, skilled in warfare, resistless, smote the many-armed Vritras dead. Thou offerest it, full of sweetness, For this man, O Çiprin, that he may drink the Soma. < SAUH is said to be the 'Heart' (hrdaya) 'of the nature of Bhairava/supreme consciousness'< (bhairavatman).< 875 Here is one of the symbolic justifications of the term 'Trika', the 'Triad': nara, Śakti< and Śiva stand respectively for the knowable (vedya, or the 'object to be known'), knowledge--- May Indra drink the Soma juice, rejoicing, slaying Vrtra with the bolt. He goes to the sacrifice from afar, even as a brilliant one, The protector of those who meditate and make offerings. lasmällokätBetrachtet This cup, Indra's drink, hath drunk the immortal draught that Indra loves. As being for my delight, May he remove from us the hatred, remove our distress. Do thou, O hero, delighting in this, slay the foe, kinsmen and strangers, O bounteous one, our enemies. Thou didst guide the consecrated, those who were fain to slay thee, O Indra, And didst smite them with thy bolt; In these battles, O Indra, bounteous one, Do ye make room for us; Who shall give us happiness? O)i-nb.$~ Be victorious, O Indra, over the offspring and offspring of the waters; Make our princes as our helpers;

yaḥ pūrvyābhir uta nūtanābhir gīrbhir vāvṛdhe gṛṇatām ṛṣīṇām#He with his ancient, new-born songs hath exalted himself amongst the Rishis who sing his praises.$asya made puru varpāṃsi vidvān indro vṛtrāṇy apratī jaghāna#In his wild joy Indra, skilled in warfare, resistless, smote the many-armed Vritras dead.$tam u pra hoṣi madhumantam asmai somaṃ vīrāya śipriṇe pibadhyai#Thou offerest it, full of sweetness, For this man, O Çiprin, that he may drink the Soma.$pātā sutam indro astu somaṃ hantā vṛtraṃ vajreṇa mandasānaḥ#May Indra drink the Soma juice, rejoicing, slaying Vrtra with the bolt.$gantā yajñam parāvataś cid acchā vasur dhīnām avitā kārudhāyāḥ#He goes to the sacrifice from afar, even as a brilliant one, The protector of those who meditate and make offerings.$idaṃ tyat pātram indrapānam indrasya priyam amṛtam apāyi#This cup, Indra's drink, hath drunk the immortal draught that Indra loves.$matsad yathā saumanasāya devaṃ vy asmad dveṣo yuyavad vy aṃhaḥ#As being for my delight, May he remove from us the hatred, remove our distress.$enā mandāno jahi śūra śatrūṃ jāmim ajāmim maghavann amitrān#Do thou, O hero, delighting in this, slay the foe, kinsmen and strangers, O bounteous one, our enemies.$abhiṣeṇāṃ abhy ādediśānān parāca indra pra mṛṇā jahī ca#Thou didst guide the consecrated, those who were fain to slay thee, O Indra, And didst smite them with thy bolt;$āsu ṣmā ṇo maghavann indra pṛtsv asmabhyam mahi varivaḥ sugaṃ kaḥ#In these battles, O Indra, bounteous one, Do ye make room for us; Who shall give us happiness?$apāṃ tokasya tanayasya jeṣa indra sūrīn kṛṇuhi smā no ardham#Be victorious, O Indra, over the offspring and offspring of the waters; Make our princes as our helpers;$

abhy arṣa vicakṣaṇa pavitraṃ dhārayā sutaḥ pari dyukṣaḥ sanadrayir bharad vājaṃ no andhasā suvāno arṣa pavitra ā tava pratnebhir adhvabhir avyo vāre pari priyaḥ sahasradhāro yāt tanā carur na yas tam īṅkhayendo na dānam īṅkhaya vadhair vadhasnav īṅkhaya ni śuṣmam indav eṣām puruhūta janānām yo asmāṃ ādideśati śataṃ na inda ūtibhiḥ sahasraṃ vā śucīnām ut te śuṣmāso asthū rakṣo bhindanto adrivaḥ ayā nijaghnir ojasā rathasaṃge dhane hite ruja yas tvā pṛtanyati indum indrāya matsaram asya pratnām anu dyutaṃ śukraṃ duduhre ahrayaḥ payaḥ sahasrasām ṛṣim$analogized to a 'shard'; the 'drink' is the essential portion1217 contained Do thou, wise one, flow on to the purifying sieve, borne along by the stream. May the heavenly one win us wealth, And bear strength for us with his juice. pressed is the strainer for the strew, to be drawn. Through thy ancient paths, O dear one, In the fleece thou art impetuous; He has a thousand streams. Him who is like an oblation, Do thou, O Indu, through thy thought, view, Like a gift. With slaughters regard the slaughter as death. O thou much invoked, Indu, the strength of these men [] is exhausted. Whoever teaches us, he replied, let him be the one who initiates me into the Veda for the sake of a son. And when they had been thus instructed, they sat down to one side and said, Let him be the one who initiates us in the Veda for the sake of a son A hundred with thy aids, O Indu, Or a thousand of pure ones; Thy arrows have risen, cleaving the stones, the Raksas. With this, he destroyed the enemys chariot, which had been used for fighting and when the riches had been obtained. Ruin him who fights against thee. The gladdening draught for Indra [], the delightful draught for Mitra, Varuna, and Soma; Following his ancient splendour The shameless ones have drawn the bright milk; Milk to the seer of a thousand.

abhy arṣa vicakṣaṇa pavitraṃ dhārayā sutaḥ#Do thou, wise one, flow on to the purifying sieve, borne along by the stream.$pari dyukṣaḥ sanadrayir bharad vājaṃ no andhasā#May the heavenly one win us wealth, And bear strength for us with his juice.$suvāno arṣa pavitra ā#pressed is the strainer for the strew, to be drawn.$tava pratnebhir adhvabhir avyo vāre pari priyaḥ#Through thy ancient paths, O dear one, In the fleece thou art impetuous;$sahasradhāro yāt tanā#He has a thousand streams.$carur na yas tam īṅkhayendo na dānam īṅkhaya#Him who is like an oblation, Do thou, O Indu, through thy thought, view, Like a gift.$vadhair vadhasnav īṅkhaya#With slaughters regard the slaughter as death.$ni śuṣmam indav eṣām puruhūta janānām#O thou much invoked, Indu, the strength of these men [] is exhausted.$yo asmāṃ ādideśati#Whoever teaches us, he replied, let him be the one who initiates me into the Veda for the sake of a son. And when they had been thus instructed, they sat down to one side and said, Let him be the one who initiates us in the Veda for the sake of a son$śataṃ na inda ūtibhiḥ sahasraṃ vā śucīnām#A hundred with thy aids, O Indu, Or a thousand of pure ones;$ut te śuṣmāso asthū rakṣo bhindanto adrivaḥ#Thy arrows have risen, cleaving the stones, the Raksas.$ayā nijaghnir ojasā rathasaṃge dhane hite#With this, he destroyed the enemys chariot, which had been used for fighting and when the riches had been obtained.$ruja yas tvā pṛtanyati#Ruin him who fights against thee.$indum indrāya matsaram#The gladdening draught for Indra [], the delightful draught for Mitra, Varuna, and Soma;$asya pratnām anu dyutaṃ śukraṃ duduhre ahrayaḥ#Following his ancient splendour The shameless ones have drawn the bright milk;$payaḥ sahasrasām ṛṣim#Milk to the seer of a thousand.$

etena devakāryaṃ ca siddhaṃ bhavati śobhane sūryenducārā tithyāstu daśamyāḥ prāntagāminī bhuvi tīrthāni caiva tvaṃ svāghanāśāya saṃcara aruṇodayamārabhya yāvatsūryodayo bhavet tadantastvaṃ vrate prāptā labhasvaikādaśīphalam yaḥ kaścitkurute viddhaṃ tvayā hyekādaśīvratam sa tīpakārakastubhyaṃ bhaviṣyati surapriye muhūrtadvayamātraṃ tu jñeyaṃ cātrāruṇodayam mūhūrtāḥ pañcadaśa ca smṛtā rātrerdinasya ca jñeyāste hrasvadīrghatve trairāśika vidhānataḥ trayodaśānmuhūrtānttu rātrairūrddhvā samāgatā sabdhvopavāsināṃ puṇyaṃ svasthā bhava śucismite yamasaṃsthāpanārthāya vaikuṇṭhadhvaṃsanāya ca pākhaṇḍānāṃ vivṛddhyarthaṃ pāpasaṃcanāya ca dattaṃ te mohini sthānaṃ pratyūṣasamayāṅkitam viddhaṃ tvayaikādaśikāvrataṃ ye kurvanti kartāra iha prayatnāt$it would be better to translate prajñā-pārami.ā as 'transcendent"msight' or ""transcendent wisdom'. The Tibetans translate it in"this way In all countries where Mahāyāna is a living religion,the following prajñ-paramitā mantra is generally recited."Gate, gate, päramgate, pärasamgate Bodhi, svähä i. e. ""0""wisdon, which has gone beyond the beyond, to thee Homage""."1 O beautiful one! Through this, the task of the gods will be accomplished. The Sun and Moon travel on the tenth lunar day in the last quarter of the month. For the sake of destroying your sins, go to the tirthas on earth. It begins at dawn and ends when the sun rises. Obtain the fruit of the Ekādaśī vow. Whoever observes the vow of Ekādaśī is pierced by you. O beloved of the gods! He will cause great suffering to you. It should be known that the dawn of dawn lasts only for two muhurttas. There are said to be fifteen muhūrtas during the day and night. They should be known as short or long according to the rules governing the three kinds of pile. At the end of the thirteenth muhūrta, at the end of the nights, They come together. other five comprehend only the object of cognition], and in this lies its O one with the beautiful smiles! Fasting leads to all kinds of merits. Be at ease. It was for the sake of establishing Yama and destroying Vaikuntha. In order to increase heresy and accumulate vile actions. Bu ston580,4: O enchantress! I have given you this spot, marked at the time of dawn. Those who observe the vow of ekādaśī with care have been pierced by you.

etena devakāryaṃ ca siddhaṃ bhavati śobhane#O beautiful one! Through this, the task of the gods will be accomplished.$sūryenducārā tithyāstu daśamyāḥ prāntagāminī#The Sun and Moon travel on the tenth lunar day in the last quarter of the month.$bhuvi tīrthāni caiva tvaṃ svāghanāśāya saṃcara#For the sake of destroying your sins, go to the tirthas on earth.$aruṇodayamārabhya yāvatsūryodayo bhavet#It begins at dawn and ends when the sun rises.$tadantastvaṃ vrate prāptā labhasvaikādaśīphalam#Obtain the fruit of the Ekādaśī vow.$yaḥ kaścitkurute viddhaṃ tvayā hyekādaśīvratam#Whoever observes the vow of Ekādaśī is pierced by you.$sa tīpakārakastubhyaṃ bhaviṣyati surapriye#O beloved of the gods! He will cause great suffering to you.$muhūrtadvayamātraṃ tu jñeyaṃ cātrāruṇodayam#It should be known that the dawn of dawn lasts only for two muhurttas.$mūhūrtāḥ pañcadaśa ca smṛtā rātrerdinasya ca#There are said to be fifteen muhūrtas during the day and night.$jñeyāste hrasvadīrghatve trairāśika vidhānataḥ#They should be known as short or long according to the rules governing the three kinds of pile.$trayodaśānmuhūrtānttu rātrairūrddhvā samāgatā#At the end of the thirteenth muhūrta, at the end of the nights, They come together.$sabdhvopavāsināṃ puṇyaṃ svasthā bhava śucismite#O one with the beautiful smiles! Fasting leads to all kinds of merits. Be at ease.$yamasaṃsthāpanārthāya vaikuṇṭhadhvaṃsanāya ca#It was for the sake of establishing Yama and destroying Vaikuntha.$pākhaṇḍānāṃ vivṛddhyarthaṃ pāpasaṃcanāya ca#In order to increase heresy and accumulate vile actions.$dattaṃ te mohini sthānaṃ pratyūṣasamayāṅkitam#O enchantress! I have given you this spot, marked at the time of dawn.$viddhaṃ tvayaikādaśikāvrataṃ ye kurvanti kartāra iha prayatnāt#Those who observe the vow of ekādaśī with care have been pierced by you.$

drādhīyāṃsa saṃhatāḥ sthemabhājaścārūdagrāstīkṣṇatāmatyajantaḥ dantā dantairāhatāḥ sāmajānāṃ bhaṅgaṃ jagmurna svayaṃ sāmajātāḥ mātaṅgānāṃ dantasaṃghaṭṭajanmā hemacchedachchāyācañcacchikhāgraḥ lagno pyagniścāmareṣu prakāmaṃ māñjiṣṭheṣu vyajyate na sma sainyaiḥ oṣāmāse matsarotpātavātāśliṣyaddantakṣmāruhāṃ gharṣaṇotthaiḥ yogāntairvā vahnibhirvāraṇānāmuccairmūrdhavyomni nakṣatramālā sāndrāṇbhodaśyāmale sāmajānāṃ vṛnde nītāḥ śoṇitaiḥ śoṇimānam dantāḥ śobhāmāpurambhonidhīnāṃ kandodbhedā vaidrumā vāriṇīva$They were strong, compact and sturdy, with points sharp like reeds, but without the tendency to be sharp. In the case of those who were born from the Sāma lineage, tusks were struck by teeth and snapped; but not so in the case of those who were themselves born from the Sāma lineage. The tips of the flames produced from the collision of the tusks of elephants are gold-hued, and their shade is moving to and fro. And the fire, though latched to the immortals, was not so conspicuous by the soldiers as it could be easily perceived among the sweetest of men. In the month of Oshā, owing to the wind generated by my arrows and vomitings, I gnashed my teeth and embraced them. or by means of fire kindled at the end of a Yogic Sattra, on the tops of elephants high up in the sky, there should be a garland of stars; In a crowd of the Sāma folk, dark as a dense cloud, they were led by men bathed in blood to a place where blood flowed. The teeth of the elephants are the beauties of the city, just as the lapis lazuli ornaments on the banks of a river look beautiful when they are rubbed against each other by the bulbous roots growing on them.

drādhīyāṃsa saṃhatāḥ sthemabhājaścārūdagrāstīkṣṇatāmatyajantaḥ#They were strong, compact and sturdy, with points sharp like reeds, but without the tendency to be sharp.$dantā dantairāhatāḥ sāmajānāṃ bhaṅgaṃ jagmurna svayaṃ sāmajātāḥ#In the case of those who were born from the Sāma lineage, tusks were struck by teeth and snapped; but not so in the case of those who were themselves born from the Sāma lineage.$mātaṅgānāṃ dantasaṃghaṭṭajanmā hemacchedachchāyācañcacchikhāgraḥ#The tips of the flames produced from the collision of the tusks of elephants are gold-hued, and their shade is moving to and fro.$lagno pyagniścāmareṣu prakāmaṃ māñjiṣṭheṣu vyajyate na sma sainyaiḥ#And the fire, though latched to the immortals, was not so conspicuous by the soldiers as it could be easily perceived among the sweetest of men.$oṣāmāse matsarotpātavātāśliṣyaddantakṣmāruhāṃ gharṣaṇotthaiḥ#In the month of Oshā, owing to the wind generated by my arrows and vomitings, I gnashed my teeth and embraced them.$yogāntairvā vahnibhirvāraṇānāmuccairmūrdhavyomni nakṣatramālā#or by means of fire kindled at the end of a Yogic Sattra, on the tops of elephants high up in the sky, there should be a garland of stars;$sāndrāṇbhodaśyāmale sāmajānāṃ vṛnde nītāḥ śoṇitaiḥ śoṇimānam#In a crowd of the Sāma folk, dark as a dense cloud, they were led by men bathed in blood to a place where blood flowed.$dantāḥ śobhāmāpurambhonidhīnāṃ kandodbhedā vaidrumā vāriṇīva#The teeth of the elephants are the beauties of the city, just as the lapis lazuli ornaments on the banks of a river look beautiful when they are rubbed against each other by the bulbous roots growing on them.$

tā ātmannaivopadadhāti na pakṣapuceṣvātmanhyeva yajuṣmatya iṣṭakā upadhīyante na pakṣapuceṣu tadāhuḥ kathamasyaitāḥ pakvāḥ śṛtā upahitā bhavantīti raso vā etāḥ svayaṃśṛta u vai raso tho yadvai kiṃ caitamagniṃ vaiśvānaramupanigacati tata eva tatpakvaṃ śṛtamupahitam bhavati athottaravediṃ nivapati iyaṃ vai vedirdyairuttaravedirdiśo logeṣṭakāstadyadantareṇa vediṃ cottaravediṃ ca logeṣṭakā upadadhātīmau tallokāvantareṇa diśo dadhāti tasmādimau lokāvantareṇa diśastāṃ yugamātrīṃ vā sarvataḥ karoti catvāriṃśatpadāṃ vā yatarathā kāmayetātha sikatā nivapati tasyokto bandhuḥ tā uttaravedau nivapati yonirvā uttaravediryonau tadretaḥ siñcati yadvai yonau retaḥ$He lays them down only on the body, not on the wings and tail; for it is only on the body that he lays them down. The bricks are piled up with the relevant formulas; they are not piled up in the wings and tail. antarābhāva P 19.7 vindhyavāsineti ] em.; vidhyavāsineti RP2;19.10 māyāyāḥ ] RP1 P3 ; māyāyā P2 19.10 bhujyate ] P; bhujyata RNRNP1 P3; māyayā bhogo P2 19.10–11॰nātmanyātanmayo ] om. P3 (eyeskip)bhimānarūpo ] RN ; °tmābhimā--- P1; °tmānurūpo P2P2; anātmanyānmāyāyā॰ ] P1 ;19.11 ॰tmā-19.12 °nātmanyā0 ] RNP1; • ninātmanyā19.13 ta-Po 19.12-13 °tmānaṃ manyata ] RP1P3; °tmānamamānyata P2 As to this they say, 'How do these of his become cooked, boiled and put on?'Well, these are sap, and naturally boiled. Whatever goes to Agni Vaisvânara, that is cooked therefrom. It is cooked and put on fire. He then raises the high altar. The Vedi, doubtless, is this, and the Uttaravedi with the dyed ones; and the clod-bricks are the quarters: thus what space there is between them. Between the Vedi and the Uttaravedi he lays down the clod-bricks; thereby he places the quarters between these two worlds. therefore between these two worlds, --between the quarters--he makes it of the size of a yoke on all sides with forty Padas. "this is the meaning, -some: ""not that, but this "";-and it is also for"the settlement of these (differences of opinion with regard to the meaningof Vedic passages) that the treatise, subsequent to this (1st Pāda), hasbeen composed.Thus ends Aphorism I of Adhyaya I, Päda i.APHORISM II.21APHORISM II. Or in any other way he may desire. He then scatters sand: the significance of this has been explained. He scatters them on the Uttaravedi. Or the high altar is the womb: into the womb he thereby casts that seed; for the seed is in the womb.

tā ātmannaivopadadhāti na pakṣapuceṣvātmanhyeva#He lays them down only on the body, not on the wings and tail; for it is only on the body that he lays them down.$yajuṣmatya iṣṭakā upadhīyante na pakṣapuceṣu#The bricks are piled up with the relevant formulas; they are not piled up in the wings and tail.$tadāhuḥ kathamasyaitāḥ pakvāḥ śṛtā upahitā bhavantīti raso vā etāḥ svayaṃśṛta u vai#As to this they say, 'How do these of his become cooked, boiled and put on?'Well, these are sap, and naturally boiled.$raso tho yadvai kiṃ caitamagniṃ vaiśvānaramupanigacati tata eva tatpakvaṃ#Whatever goes to Agni Vaisvânara, that is cooked therefrom.$śṛtamupahitam bhavati#It is cooked and put on fire.$athottaravediṃ nivapati#He then raises the high altar.$iyaṃ vai vedirdyairuttaravedirdiśo logeṣṭakāstadyadantareṇa#The Vedi, doubtless, is this, and the Uttaravedi with the dyed ones; and the clod-bricks are the quarters: thus what space there is between them.$vediṃ cottaravediṃ ca logeṣṭakā upadadhātīmau tallokāvantareṇa diśo dadhāti#Between the Vedi and the Uttaravedi he lays down the clod-bricks; thereby he places the quarters between these two worlds.$tasmādimau lokāvantareṇa diśastāṃ yugamātrīṃ vā sarvataḥ karoti catvāriṃśatpadāṃ#therefore between these two worlds, --between the quarters--he makes it of the size of a yoke on all sides with forty Padas.$vā yatarathā kāmayetātha sikatā nivapati tasyokto bandhuḥ#Or in any other way he may desire. He then scatters sand: the significance of this has been explained.$tā uttaravedau nivapati#He scatters them on the Uttaravedi.$yonirvā uttaravediryonau tadretaḥ siñcati yadvai yonau retaḥ#Or the high altar is the womb: into the womb he thereby casts that seed; for the seed is in the womb.$

ekadā ca tamudyānagataṃ deśāntarāgatau bhrātarau rājaputrau dvāvakasmādabhyupeyatuḥ kṛtātithyapraṇatayostayor eko bravīc ca tam vaiśākhyākhye pure rājñaḥ putrāvāvāṃ dvimātṛkau nāmnā ruciradevo haṃ dvitīyaścaiṣa potakaḥ javinī hastinī me sti turagau dvāvamuṣya ca tannimittaṃ samutpanno vivādaścāvayor dvayoḥ ahaṃ javādhikāṃ vacmi hastinīṃ turagāvayam ahaṃ yadi jitastanme paṇaḥ saiva kareṇukā ayaṃ yadi jito vā syāttadaśvāveva tau paṇau teṣāṃ javāntaraṃ jñātuṃ kṣamo nāstyastvayā vinā tadasmadgṛhamāgatya tatparīkṣāṃ kuru prabho prasīda tvaṃ hi sarvārthaprārthanākalpapādapaḥ āvāṃ cābhyāgatau dūrādetadarthaṃ tavārthinau$Now one day, as he was in the park, two friends came to him from a foreign land. Yogi pratyakşa 133, 207Yojana 224Yonisah prayukta 221Rāgādı 283Rāsi-Avayavın 67Rupa 64, 71, 76, 87, 150, 173,304 Cf.the following passages for the different rules in this respect.Vaśiṣṭha 1.27-28 gives six equivalents to these eight; so Āpastamba (2.12.3), who admits three as good.Baudhāyana 1.20.10 gives eight and permits but four; so Viṣṇu (24.27).Gautama gives the eight, admits four, and says some admit six.“The Mahābhārata (1.73.8 ff.) ascribes descending virtue to each ‘according to Manu’, and mixing up the sense of verse 23 and verse 27, allows four for a Brāhmaṇa and six for a Kṣatriya.”—Hopkins. Suddenly two brothers, princes, came upon each other. They bowed down before him and were treated like guests. One of them spoke to him. We are the sons of a king in the city called Vaiśākha, and we have two mothers. kāram dvitīyañ¹ ca karmamudrãdibhedena sahajam dvividham uktamkim ayam ekasyaiva puruṣasyotpadyate ahośvit strīpuruṣayor apīti / tad My name is Ruciradeva, and I am the second Poṭaka. I have a swift she-elephant, and he has two horses. A dispute has arisen between the two of us because of that. I say that elephants and horses have greater speed than either of us. If I win, that female elephant will be my stake. Whether the one or the other loses, his horses remain as stakes. Without you, there is no one who is capable of knowing the difference in their speed. So come to my house, my lord, and examine him. When the king heard that, he said: I will do as you command. And when the king heard that, he said: I will do as you command. And when the king heard that, he said: I will do as you command. Then You are the wish-granting tree that provides all the objects of desire. Be gracious. We have come here from a long distance, wishing to accomplish this task for you.

ekadā ca tamudyānagataṃ deśāntarāgatau#Now one day, as he was in the park, two friends came to him from a foreign land.$bhrātarau rājaputrau dvāvakasmādabhyupeyatuḥ#Suddenly two brothers, princes, came upon each other.$kṛtātithyapraṇatayostayor eko bravīc ca tam#They bowed down before him and were treated like guests. One of them spoke to him.$vaiśākhyākhye pure rājñaḥ putrāvāvāṃ dvimātṛkau#We are the sons of a king in the city called Vaiśākha, and we have two mothers.$nāmnā ruciradevo haṃ dvitīyaścaiṣa potakaḥ#My name is Ruciradeva, and I am the second Poṭaka.$javinī hastinī me sti turagau dvāvamuṣya ca#I have a swift she-elephant, and he has two horses.$tannimittaṃ samutpanno vivādaścāvayor dvayoḥ#A dispute has arisen between the two of us because of that.$ahaṃ javādhikāṃ vacmi hastinīṃ turagāvayam#I say that elephants and horses have greater speed than either of us.$ahaṃ yadi jitastanme paṇaḥ saiva kareṇukā#If I win, that female elephant will be my stake.$ayaṃ yadi jito vā syāttadaśvāveva tau paṇau#Whether the one or the other loses, his horses remain as stakes.$teṣāṃ javāntaraṃ jñātuṃ kṣamo nāstyastvayā vinā#Without you, there is no one who is capable of knowing the difference in their speed.$tadasmadgṛhamāgatya tatparīkṣāṃ kuru prabho#So come to my house, my lord, and examine him. When the king heard that, he said: I will do as you command. And when the king heard that, he said: I will do as you command. And when the king heard that, he said: I will do as you command. Then$prasīda tvaṃ hi sarvārthaprārthanākalpapādapaḥ#You are the wish-granting tree that provides all the objects of desire. Be gracious.$āvāṃ cābhyāgatau dūrādetadarthaṃ tavārthinau#We have come here from a long distance, wishing to accomplish this task for you.$

hasantam akhilā lokagatīś śītalayā dhiyā viditākhilavṛttāntaṃ vigatāśeṣakautukam nirastakalpanājālam ālambitamahāpadam anantaviśrāntitate pade viśrāntam ātmani pratibimbam agṛhṇantaṃ sitaṃ maṇim iva sthitam heyopādeyasaṅkalpavikalpābhyāṃ samujjhitam suprabuddhamatiṃ dhīraṃ dadarśa tanayaṃ bhṛguḥ tam ālokya bhṛgoḥ putraṃ kālo bhṛgum uvāca ha vākyam abdhidhvaninibhaṃ tava putras tv asāv iti vibudhyatām iti girā samādher virarāma saḥ bhārgavo mbhodaghoṣeṇa śanair iva śikhaṇḍabhṛt unmīlya netre so paśyad agre kālabhṛgū prabhū samodayāv ivāyātau devau śaśidivākarau kadambalatikāpīṭhād athotthāya nanāma tau samaṃ samāgatau kāntau viprau hariharāv iva$He smiles at the ways of the world and has a cool intelligence. the Tibetan translator and is also found in the Tib. Bhaşya (D6b.4) but not in the SanskritBhäşya (N29.12).2829 He knew everything and was devoid of all curiousity. It has eliminated the web of conceptual elaboration And rested upon the great state. In the infinite resting-place He has rested in Himself. It remained there like a white jewel, but did not receive the reflection. Sūtra 10) is a mistaken one, due to (the increase of) its appurtenances(i.e., the utterances rendering it perceptible to the ear).220. As a matter of fact, we do not perceive either grossness (in-crease of volume) or subtlety (decrease of volume) to reside in the Word.The idea too, of the increase or decrease (of Words), is due to the intensity It is free from the conceptual differentiation of what is to be acquired and what is to be abandoned. Bhrigu saw that his sons intelligence was still somewhat awakened and he was patient. On seeing Bhrigus son, Kala spoke to him. His voice was as deep as the roar of the ocean, and he cried out: This is your son! And when he had thus spoken, his eyes were filled with tears, and he said: Here is your son! Here is your son! Here is your son! Here is your son! Here is your son! Here is With the words awake he ceased from his meditation. Bhārgava, like the god with the peacock feathers, slowly ranged by the roar of the clouds. In front of him, the lord opened his eyes and looked at Khala and Bhrigu. They were like the gods, the moon and the sun, when they rise at the same time. (unmittelbar orler mittelbar) auf Yt Hi 29 A 5 ff. ='706 1) 27 ff. basieren.Näheres bei a,nderer Gelegenheit.: La Soinliic tlii Grand V~liiculcd. Maliii y ä n a s a m g r a h a (ed. fi. LAMOTTEd'Asafitiigrt, Lou.imin 1938): 111, 7 zieht. die vier pa,rye.ranüli.und clio virr ycithü- She arose from a seat made of kadamba creepers and bowed down before them. The lovely brahmanas were like Hari and Hara, united together.

hasantam akhilā lokagatīś śītalayā dhiyā#He smiles at the ways of the world and has a cool intelligence.$viditākhilavṛttāntaṃ vigatāśeṣakautukam#He knew everything and was devoid of all curiousity.$nirastakalpanājālam ālambitamahāpadam#It has eliminated the web of conceptual elaboration And rested upon the great state.$anantaviśrāntitate pade viśrāntam ātmani#In the infinite resting-place He has rested in Himself.$pratibimbam agṛhṇantaṃ sitaṃ maṇim iva sthitam#It remained there like a white jewel, but did not receive the reflection.$heyopādeyasaṅkalpavikalpābhyāṃ samujjhitam#It is free from the conceptual differentiation of what is to be acquired and what is to be abandoned.$suprabuddhamatiṃ dhīraṃ dadarśa tanayaṃ bhṛguḥ#Bhrigu saw that his sons intelligence was still somewhat awakened and he was patient.$tam ālokya bhṛgoḥ putraṃ kālo bhṛgum uvāca ha#On seeing Bhrigus son, Kala spoke to him.$vākyam abdhidhvaninibhaṃ tava putras tv asāv iti#His voice was as deep as the roar of the ocean, and he cried out: This is your son! And when he had thus spoken, his eyes were filled with tears, and he said: Here is your son! Here is your son! Here is your son! Here is your son! Here is your son! Here is$vibudhyatām iti girā samādher virarāma saḥ#With the words awake he ceased from his meditation.$bhārgavo mbhodaghoṣeṇa śanair iva śikhaṇḍabhṛt#Bhārgava, like the god with the peacock feathers, slowly ranged by the roar of the clouds.$unmīlya netre so paśyad agre kālabhṛgū prabhū#In front of him, the lord opened his eyes and looked at Khala and Bhrigu.$samodayāv ivāyātau devau śaśidivākarau#They were like the gods, the moon and the sun, when they rise at the same time.$kadambalatikāpīṭhād athotthāya nanāma tau#She arose from a seat made of kadamba creepers and bowed down before them.$samaṃ samāgatau kāntau viprau hariharāv iva#The lovely brahmanas were like Hari and Hara, united together.$

akṣatāni tilāś caiva dadhikṣīre ca bhārgava darbhāstathaiva dūrvāś ca vilvāni kamalāni ca śāntipuṣṭikarāṇyāhurdravyāṇyetāni sarvaśaḥ tailaṅkaṇāni dharmajña rājikā rudhiraṃ viṣaṃ samidhaḥ kaṇṭakopetā abhicāreṣu yojayet ārṣaṃ vai daivataṃ chando viniyogajña ācaret e ity āgneye mahāpurāṇe atharvavidhānaṃ nāmaikaṣaṣṭyadhikadviśatatamo dhyāyaḥ n kruddhaṃ bhūpaṃ prasādayediti gha ja jha ca ś atha dviṣaṣṭhyadhikadviśatatamo dhyāyaḥ śrīsūktaṃ prativedañca jñeyaṃ lakṣmīvivardhanaṃ hiraṇyavarṇā hariṇīmṛcaḥ pañcadaśa śriyaḥ ratheṣvakṣeṣu vājeti catasro yajuṣi śriyaḥ srāvantīyaṃ tathā sāma śrīsūktaṃ sāmavedake śriyaṃ dhātarmayi dhehi prāktamātharvaṇe tathā śrīsūktaṃ yo japedbhaktyā hutvā śrīstasya vai bhavet$O Bhārgava! Unbroken rice, sesamum, curd and milk. There were darbha grass, dūrvā grass, bilva and kamala trees. [] All the above mentioned drugs are used for promotion of peace and nourishment. O one who knows about dharma! Oil, blood, resin and poison are like smearing on the body. Sticks of thorny wood may be used in malevolent rites. The sage is the divinity. One who knows about uses should observe the metre. In the Mahāpurāṇa Agni contains the injunction of Atharva-Veda. The First Dhyāna is the one hundred and sixty-first. One should pacify an angry king. Now the two hundred and sixty-second Dhyāna. The śrīsūkta and the prativedas should be known as promotive of fortune. vipasyanZi (contemplation): 306.3 (dharma-vO);309.0; 328; 458.5 . 1 ; 583 1 fns. 1 9 1 1 ; 2520----> samatha The fifteen verses of the Hariṇī are golden in colour and prosperity. 'In the chariots, in the dice, hail! '--these are four prosperities in the Yajus formula. In the Samaveda, there is the Sravantiya hymn of the Sama Veda known as shrīsūkta. O creator! Grant me prosperity. This was spoken about earlier in the Atharva Veda. oder räumlich entferntes „Jenesu. Der Vyäkhyät~muß also nichtgegenwärtiges Silber als Irrtumsobjekt ansetzen.Eine auf diesen Voraussetzungen aufgebaute Lehre ist unszunächst in Mandanas Vidhivivekal? (als Pürvapalcsah) überliefert : „Aber Auge usw. sind nicht der Zeit nach (auf bestimmteGegenstände) beschränkt, denn es wird z. B. auch nichtgegenwärtiges Silber wahrgenommen. Denn dort handelt es sich nichtum eine Wahrnehmung der Perlmuschel usw., da Inhalt undund Objekt der Erkenntnis nicht verschieden sein können, weil One who repeats the śrīsūkta with devotion and offers oblation gets fortune.

akṣatāni tilāś caiva dadhikṣīre ca bhārgava#O Bhārgava! Unbroken rice, sesamum, curd and milk.$darbhāstathaiva dūrvāś ca vilvāni kamalāni ca#There were darbha grass, dūrvā grass, bilva and kamala trees.$śāntipuṣṭikarāṇyāhurdravyāṇyetāni sarvaśaḥ#[] All the above mentioned drugs are used for promotion of peace and nourishment.$tailaṅkaṇāni dharmajña rājikā rudhiraṃ viṣaṃ#O one who knows about dharma! Oil, blood, resin and poison are like smearing on the body.$samidhaḥ kaṇṭakopetā abhicāreṣu yojayet#Sticks of thorny wood may be used in malevolent rites.$ārṣaṃ vai daivataṃ chando viniyogajña ācaret#The sage is the divinity. One who knows about uses should observe the metre.$e ity āgneye mahāpurāṇe atharvavidhānaṃ#In the Mahāpurāṇa Agni contains the injunction of Atharva-Veda.$nāmaikaṣaṣṭyadhikadviśatatamo dhyāyaḥ n#The First Dhyāna is the one hundred and sixty-first.$kruddhaṃ bhūpaṃ prasādayediti gha ja jha ca#One should pacify an angry king.$ś atha dviṣaṣṭhyadhikadviśatatamo dhyāyaḥ#Now the two hundred and sixty-second Dhyāna.$śrīsūktaṃ prativedañca jñeyaṃ lakṣmīvivardhanaṃ#The śrīsūkta and the prativedas should be known as promotive of fortune.$hiraṇyavarṇā hariṇīmṛcaḥ pañcadaśa śriyaḥ#The fifteen verses of the Hariṇī are golden in colour and prosperity.$ratheṣvakṣeṣu vājeti catasro yajuṣi śriyaḥ#'In the chariots, in the dice, hail! '--these are four prosperities in the Yajus formula.$srāvantīyaṃ tathā sāma śrīsūktaṃ sāmavedake#In the Samaveda, there is the Sravantiya hymn of the Sama Veda known as shrīsūkta.$śriyaṃ dhātarmayi dhehi prāktamātharvaṇe tathā#O creator! Grant me prosperity. This was spoken about earlier in the Atharva Veda.$śrīsūktaṃ yo japedbhaktyā hutvā śrīstasya vai bhavet#One who repeats the śrīsūkta with devotion and offers oblation gets fortune.$

tāvat tvaṃ bhīṣaṇe kālamanugaccha trilocanam evamābhāṣya kālāgniṃ prāha devo maheśvaraḥ aṭasva nikhilaṃ lokaṃ bhikṣārtho manniyogataḥ yadā drakṣyasi deveśaṃ nārāyaṇamanāmayam tadāsau vakṣyati spaṣṭamupāyaṃ pāpaśodhanam sa devadevatāvākyamākarṇya bhagavān haraḥ kapālapāṇirviśvātmā cacāra bhuvanatrayam āsthāya vikṛtaṃ veṣaṃ dīpyamānaṃ svatejasā śrīmat pavitramatulaṃ jaṭājūṭavirājitam koṭisūryapratīkāśaiḥ pramathaiścātigarvitaiḥ bhāti kālāgninayano mahādevaḥ samāvṛtaḥ pītvā kadamṛtaṃ divyamānandaṃ parameṣṭhinaḥ līlāvilāsūbahulo lokānāgacchatīśvaraḥ taṃ dṛṣṭvā kālavadanaṃ śaṅkaraṃ kālabhairavam rūpalāvaṇyasaṃpannaṃ nārīkulamagādanu$O terrible one! Till that time, follow the three-eyed one. Having spoken these words to the fire of destruction, the god Maheshvara said, O illustrious one! I am pleased with you. On my instructions, roam around the entire world in search of alms. You will see Narayana, the lord of the gods, who is devoid of disease. ;��S,�?010:�Z�.:�Bh9, 1 2+ 1 5 . Cf. also ASBh 2, I 0: sparsena riipalJii anyathfbhiivo veditavyab (e. c . ; ed. riipiilJiim=[DP : read pa? or < Then he will clearly tell The means of purifying ones sins. The illustrious Hara heard the words of the gods and the gods. The soul of the universe roamed around in the three worlds, with a skull in his hand. He assumed a distorted form, which blazed in its own energy. It was handsome, pure and unmatched. It was adorned with knotted hair. There were extremely proud demons who were as resplendent as ten million suns. Mahadeva is surrounded by them and his eyes are like the fire of destruction. Having drunk the divine nectar of the feet of Brahmā, who is the delight of all beings, and having worshipped Viṣṇu with his palms joined in obeisance, he should offer oblations to that highest lord. The lord comes to these worlds, indulging in many kinds of sports and comedy. On seeing the dark-faced Shankara, terrible like death, with a club in his hand, he was overcome by great rage. There was a womens household there, full of beauty and charm.

tāvat tvaṃ bhīṣaṇe kālamanugaccha trilocanam#O terrible one! Till that time, follow the three-eyed one.$evamābhāṣya kālāgniṃ prāha devo maheśvaraḥ#Having spoken these words to the fire of destruction, the god Maheshvara said, O illustrious one! I am pleased with you.$aṭasva nikhilaṃ lokaṃ bhikṣārtho manniyogataḥ#On my instructions, roam around the entire world in search of alms.$yadā drakṣyasi deveśaṃ nārāyaṇamanāmayam#You will see Narayana, the lord of the gods, who is devoid of disease.$tadāsau vakṣyati spaṣṭamupāyaṃ pāpaśodhanam#Then he will clearly tell The means of purifying ones sins.$sa devadevatāvākyamākarṇya bhagavān haraḥ#The illustrious Hara heard the words of the gods and the gods.$kapālapāṇirviśvātmā cacāra bhuvanatrayam#The soul of the universe roamed around in the three worlds, with a skull in his hand.$āsthāya vikṛtaṃ veṣaṃ dīpyamānaṃ svatejasā#He assumed a distorted form, which blazed in its own energy.$śrīmat pavitramatulaṃ jaṭājūṭavirājitam#It was handsome, pure and unmatched. It was adorned with knotted hair.$koṭisūryapratīkāśaiḥ pramathaiścātigarvitaiḥ#There were extremely proud demons who were as resplendent as ten million suns.$bhāti kālāgninayano mahādevaḥ samāvṛtaḥ#Mahadeva is surrounded by them and his eyes are like the fire of destruction.$pītvā kadamṛtaṃ divyamānandaṃ parameṣṭhinaḥ#Having drunk the divine nectar of the feet of Brahmā, who is the delight of all beings, and having worshipped Viṣṇu with his palms joined in obeisance, he should offer oblations to that highest lord.$līlāvilāsūbahulo lokānāgacchatīśvaraḥ#The lord comes to these worlds, indulging in many kinds of sports and comedy.$taṃ dṛṣṭvā kālavadanaṃ śaṅkaraṃ kālabhairavam#On seeing the dark-faced Shankara, terrible like death, with a club in his hand, he was overcome by great rage.$rūpalāvaṇyasaṃpannaṃ nārīkulamagādanu#There was a womens household there, full of beauty and charm.$

rājā savyasanī hanyādrājakāryāṇi yāni ca vāgdaṇḍayoś ca pāruṣyamarthadūṣaṇameva ca pānaṃ strī mṛgayā dyūtaṃ vyasanāni mahīpateḥ ālasyaṃ stabdhatā darpaḥ pramādo dvaidhakāritā iti pūrvopadiṣṭañca sacivavyasanaṃ smṛtaṃ anāvṛṣṭiś ca pīḍādau rāṣṭravyasanamucyate viśīrṇayantraprākāraparikhātvamaśastratā kṣīṇayā senayā naddhaṃ durgavyasanamucyate vyayīkṛtaḥ parikṣipto prajito sañcitas tathā daṣito darasaṃsthaś ca koṣavyasanamucyate uparuddhaṃ parikṣiptamamānitavimānitaṃ n$If a king indulges in vices, he destroys the affairs of the state. Harshness in speech and punishment, Misappropriation of property, assault, breach of trust, causing the loss of a friend or foe, uttering threatening words, use of harsh and insulting wordsthese constitute misappropriation of wealth. The king shall inflict such punishment as is calculated to be injuri Drinking, women, hunting and gambling are the vices for a king. Laziness, obstinacy, arrogance, carelessness and duplicity. Thus the dilemma of a minister, as previously pointed out, has been declared. Drought in the Pīḍa and other parts of the country is called Vasyapa, Trouble, while drought in the north-east and other parts of the country is called Rāṣṭravasana, Trouble, Payaṅguṇa. Destroyed engines, walls and moats;these constitute absence of weapons. The compound destroyed is to be expounded as follows:Through the breaking up of implements and contrivances, destruction of supply of stores, falling off of goods, When the army is weak and one is surrounded by a band of soldiers, this is said to be the worst form of distress in a fortification. It is spent, scattered, conquered, and accumulated. If a person is bitten and keeps in a hole, that is said to be viciousness of the treasury. As mentioned above, the term itself (jivanmukti, or jivanmukta) makessome of its first appearances in tantric texts, whose aim was, among otherthings, to supersede the orthodox ritual system. As Sanderson (1995: 25ff.and 1988: 660ff.) shows, tantric doctrine and ritual attempted to demon-strate their superiority compared to orthopraxy in several ways, which two comprehend the subject What is obstructed, surrounded, uninhabited, ill-treated, and disrespected cannot be rescued.

rājā savyasanī hanyādrājakāryāṇi yāni ca#If a king indulges in vices, he destroys the affairs of the state.$vāgdaṇḍayoś ca pāruṣyamarthadūṣaṇameva ca#Harshness in speech and punishment, Misappropriation of property, assault, breach of trust, causing the loss of a friend or foe, uttering threatening words, use of harsh and insulting wordsthese constitute misappropriation of wealth. The king shall inflict such punishment as is calculated to be injuri$pānaṃ strī mṛgayā dyūtaṃ vyasanāni mahīpateḥ#Drinking, women, hunting and gambling are the vices for a king.$ālasyaṃ stabdhatā darpaḥ pramādo dvaidhakāritā#Laziness, obstinacy, arrogance, carelessness and duplicity.$iti pūrvopadiṣṭañca sacivavyasanaṃ smṛtaṃ#Thus the dilemma of a minister, as previously pointed out, has been declared.$anāvṛṣṭiś ca pīḍādau rāṣṭravyasanamucyate#Drought in the Pīḍa and other parts of the country is called Vasyapa, Trouble, while drought in the north-east and other parts of the country is called Rāṣṭravasana, Trouble, Payaṅguṇa.$viśīrṇayantraprākāraparikhātvamaśastratā#Destroyed engines, walls and moats;these constitute absence of weapons. The compound destroyed is to be expounded as follows:Through the breaking up of implements and contrivances, destruction of supply of stores, falling off of goods,$kṣīṇayā senayā naddhaṃ durgavyasanamucyate#When the army is weak and one is surrounded by a band of soldiers, this is said to be the worst form of distress in a fortification.$vyayīkṛtaḥ parikṣipto prajito sañcitas tathā#It is spent, scattered, conquered, and accumulated.$daṣito darasaṃsthaś ca koṣavyasanamucyate#If a person is bitten and keeps in a hole, that is said to be viciousness of the treasury.$uparuddhaṃ parikṣiptamamānitavimānitaṃ n#What is obstructed, surrounded, uninhabited, ill-treated, and disrespected cannot be rescued.$

tasminn utpadyamāne tu utsavāś ca babhūvire jāto sau vāmano brahman yajñeśo yajñapūruṣaḥ etasminn antare brahman hayamedhāya dīkṣitaḥ balir balavatāṃ śreṣṭha ṛṣimukhyaiḥ samāhitaḥ purodhasā ca śukreṇa vedavedāṅgavedinā makhe tasmin vartamāne yajamāne balau tathā ārtvijya ṛṣimukhye tu śukre tatra purodhasi havirbhāgārtham āsanna devagandharvapannage dīyatāṃ bhujyatāṃ pūjā kriyatāṃ ca pṛthak pṛthak paripūrṇaṃ punaḥ pūrṇam evaṃ vākye pravartati śanais taddeśam abhyāgād vāmanaḥ sāmagāyanaḥ yajñavāṭam anuprāpto vāmanaś citrakuṇḍalaḥ praśaṃsamānas taṃ yajñaṃ vāmanaṃ prekṣya bhārgavaḥ brahmarūpadharaṃ devaṃ vāmanaṃ daityasūdanam$When he was born, there were great festivities. O brahmana! He is the dwarf who has been born. He is the lord of sacrifices. He is the being who performs sacrifices. O Brahmana! In the meantime, I undertook the vow of performing the horse-sacrifice. Bali, foremost among those who are strong, was instructed by the foremost of rishis. There was a priest named Shukra, who was knowledgable about the Vedas and the Vedangas. While the sacrifice was going on, Bali performed a sacrifice in accordance with the prescribed rites and gave away riches to deserving brahmanas. . The foremost of ṛṣis, the officiating priest, Will be present during the pronouncement of the mantra In the presence of Śukrācārya. The gods, the gandharvas and the serpents were not there for a share in the oblations. Give, enjoy and honour them separately. The complete word occurs in a sentence in the same way, but it is also used in a secondary sense. Slowly, Vamana, the chanter of Sama hymns, arrived at that spot. Vamana, adorned in colourful earrings, arrived at the sacrificial arena. On seeing Vamana, Bhargava praised the sacrifice. The god Vamana, the destroyer of daityas, was in the form of Brahma.

tasminn utpadyamāne tu utsavāś ca babhūvire#When he was born, there were great festivities.$jāto sau vāmano brahman yajñeśo yajñapūruṣaḥ#O brahmana! He is the dwarf who has been born. He is the lord of sacrifices. He is the being who performs sacrifices.$etasminn antare brahman hayamedhāya dīkṣitaḥ#O Brahmana! In the meantime, I undertook the vow of performing the horse-sacrifice.$balir balavatāṃ śreṣṭha ṛṣimukhyaiḥ samāhitaḥ#Bali, foremost among those who are strong, was instructed by the foremost of rishis.$purodhasā ca śukreṇa vedavedāṅgavedinā#There was a priest named Shukra, who was knowledgable about the Vedas and the Vedangas.$makhe tasmin vartamāne yajamāne balau tathā#While the sacrifice was going on, Bali performed a sacrifice in accordance with the prescribed rites and gave away riches to deserving brahmanas.$ārtvijya ṛṣimukhye tu śukre tatra purodhasi#. The foremost of ṛṣis, the officiating priest, Will be present during the pronouncement of the mantra In the presence of Śukrācārya.$havirbhāgārtham āsanna devagandharvapannage#The gods, the gandharvas and the serpents were not there for a share in the oblations.$dīyatāṃ bhujyatāṃ pūjā kriyatāṃ ca pṛthak pṛthak#Give, enjoy and honour them separately.$paripūrṇaṃ punaḥ pūrṇam evaṃ vākye pravartati#The complete word occurs in a sentence in the same way, but it is also used in a secondary sense.$śanais taddeśam abhyāgād vāmanaḥ sāmagāyanaḥ#Slowly, Vamana, the chanter of Sama hymns, arrived at that spot.$yajñavāṭam anuprāpto vāmanaś citrakuṇḍalaḥ#Vamana, adorned in colourful earrings, arrived at the sacrificial arena.$praśaṃsamānas taṃ yajñaṃ vāmanaṃ prekṣya bhārgavaḥ#On seeing Vamana, Bhargava praised the sacrifice.$brahmarūpadharaṃ devaṃ vāmanaṃ daityasūdanam#The god Vamana, the destroyer of daityas, was in the form of Brahma.$

bhoktuṃ na śakto smi phalāni mūlāny anuttamāny apy atisaṃskṛtāni smṛtvāmṛtaṃ puṇyatamaṃ ca tatra bhakṣyaṃ ca bhojyaṃ ca varāsanāni stutiṃ ca dānaṃ ca sabhāṃ śubhāṃ ca astraṃ ca vāsāṃsi purīṃ vanāni tato mahātmā tapasaḥ prabhāvāt tvaṣṭāram āhūya vaco babhāṣe iccheyam indratvam ahaṃ mahātman kuruṣva śīghraṃ padam aindram atra brūṣe nyathā cen madudīritaṃ tvaṃ bhasmīkaromy eva na saṃśayo tra tadatrivākyāt tvaritaḥ prajānāṃ sraṣṭā vibhur viśvakarmā tadaiva cakāra meruṃ ca purīṃ surāṇāṃ kalpadrumān kalpalatāṃ ca dhenum cakāra vajrādivibhūṣitāni gṛhāṇi śubhrāṇy aticitritāni cakāra sarvāvayavānavadyāṃ śacīṃ smarasyeva vihāraśālām$I am not able to eat the fruits and roots. Even though they are supreme, i. e., produced by the saṃskāras. I remembered the extremely sacred amrita there. There was food to be chewed and excellent seats to be enjoyed. Praise, generosity and an auspicious assembly. Weapons, garments, cities and forests. The great-souled one obtained the power of his austerities. together, I. ii. 20.sbyin-sreg homa *oblation, I. vi. 24; He summoned Tvashtar and spoke these words to him. O great-souled one! I desire to become Indra. Swiftly place Indras footsteps there. If you say anything contrary to what I have said, do not speak in that way again. There is no doubt that I will reduce it to ashes. Therefore, in accordance with the words of Atri, you should make haste to protect your subjects. Having been thus addressed by the one who was swift in his intelligence, the great-souled and immensely energetic Atri, foremost among those who have dharma in their hearts, spoke these beneficial words that were full of meaning. The creator is the lord Vishvakarma. He constructed Meru, the city of the gods. "139. ""But because this (conclusion) stands iu need of argumenta-" such affirmative and negative concomitance, there arises the idea thatthe word 'cow' denotes only that object which has the dewlap &c.31-32. Thus we find that at first we have (in the word 'cow') thecharacter of signifying (the object cow); and based upon this is its deno-tativeness (or expressiveness) and this is the relation, of the name andthe named, which is here spoken of as a restricted particular relation, ‘ inva-"riable concomitance.""":SAMBANDHAKSHĒPA. The wish-yielding trees and the wish-yielding creeper should be offered to the cow. He made them adorned with diamonds and so on. The houses were white and colourful. He made all his limbs faultless. It was like Shachi, the pleasure house of Kama.

bhoktuṃ na śakto smi phalāni mūlāny#I am not able to eat the fruits and roots.$anuttamāny apy atisaṃskṛtāni#Even though they are supreme, i. e., produced by the saṃskāras.$smṛtvāmṛtaṃ puṇyatamaṃ ca tatra#I remembered the extremely sacred amrita there.$bhakṣyaṃ ca bhojyaṃ ca varāsanāni#There was food to be chewed and excellent seats to be enjoyed.$stutiṃ ca dānaṃ ca sabhāṃ śubhāṃ ca#Praise, generosity and an auspicious assembly.$astraṃ ca vāsāṃsi purīṃ vanāni#Weapons, garments, cities and forests.$tato mahātmā tapasaḥ prabhāvāt#The great-souled one obtained the power of his austerities.$tvaṣṭāram āhūya vaco babhāṣe#He summoned Tvashtar and spoke these words to him.$iccheyam indratvam ahaṃ mahātman#O great-souled one! I desire to become Indra.$kuruṣva śīghraṃ padam aindram atra#Swiftly place Indras footsteps there.$brūṣe nyathā cen madudīritaṃ tvaṃ#If you say anything contrary to what I have said, do not speak in that way again.$bhasmīkaromy eva na saṃśayo tra#There is no doubt that I will reduce it to ashes.$tadatrivākyāt tvaritaḥ prajānāṃ#Therefore, in accordance with the words of Atri, you should make haste to protect your subjects. Having been thus addressed by the one who was swift in his intelligence, the great-souled and immensely energetic Atri, foremost among those who have dharma in their hearts, spoke these beneficial words that were full of meaning.$sraṣṭā vibhur viśvakarmā tadaiva#The creator is the lord Vishvakarma.$cakāra meruṃ ca purīṃ surāṇāṃ#He constructed Meru, the city of the gods.$kalpadrumān kalpalatāṃ ca dhenum#The wish-yielding trees and the wish-yielding creeper should be offered to the cow.$cakāra vajrādivibhūṣitāni#He made them adorned with diamonds and so on.$gṛhāṇi śubhrāṇy aticitritāni#The houses were white and colourful.$cakāra sarvāvayavānavadyāṃ#He made all his limbs faultless.$śacīṃ smarasyeva vihāraśālām#It was like Shachi, the pleasure house of Kama.$

āpo grasanti vai pūrvaṃ bhūmer gandhādikaṃ guṇam āttagandhā tato bhūmiḥ pralayāya prakalpate pranaṣṭe gandhatanmātre bhavaty urvī jalātmikā āpas tadā pravṛttās tu vegavatyo mahāsvanāḥ sarvam āpūrayantīdaṃ tiṣṭhanti vicaranti ca salilenaivormimatā lokālokaḥ samantataḥ apām api guṇo yas tu jyotiṣā pīyate tu saḥ naśyanty āpaḥ sutaptāś ca rasatanmātrasaṃkṣayāt tataś cāpo mṛtarasā jyotiṣṭvaṃ prāpnuvanti vai agnyavasthe tu salile tejasā sarvato vṛte sa cāgniḥ sarvato vyāpya ādatte taj jalaṃ tadā sarvam āpūryato cābhis tadā jagad idaṃ śanaiḥ arcibhiḥ saṃtate tasmiṃs tiryag ūrdhvam adhas tathā jyotiṣo pi paraṃ rūpaṃ vāyur atti prabhākaram pralīne ca tatas tasmin vāyubhūte khilātmake pranaṣṭe rūpatanmātre kṛtarūpo vibhāvasuḥ praśāmyati tadā jyotir vāyur dodhūyate mahān$4355.1. Wie auch Dunlun in seinem Kommentar ausdrücklich feststellt,35fehlt in den älteren Übersetzungen der Bodhisattvabh‹mi der Abschnitt,der dem Bodhisattva unter bestimmten Voraussetzungen sogar von Naturaus tadelnswerte Handlungen (prak’ti-s¢vadya) gestattet, gänzlich.36 Obdies damit zu erklären ist, daß diese Ausführungen den älteren Übersetzern (Dharmak¼ema und Gu½avarman) allzu problematisch erschienenund sie sie deshalb in ihren Übersetzungen aussparten,37 oder ob ihneneine Version des Textes vorlag, in der dieser Abschnitt fehlte, sei dahingestellt. Water first absorbs the qualities of earth, such as smell. The earth has lost its fragrance and is ready for destruction. When the subtle element of odour is dissolved, the earth becomes watery. absolut Allgemeine, das zugleich Insichseiendes oder Subjekt ist,d. h. das Brahman selbst, aus. ,,Kuhcc dagegen bezeichnet die The waters surged forward with great force and a thunderous roar. They pervade everything, whether it is present or absent. The waves of water all around constitute The light of the world. The quality that belongs to water is drunk off by light. When the rasatanmātra is destroyed, the well heated water also perishes. When the juices of water have died down, it becomes radiant again. When it is in the state of fire, all the water is enveloped in energy. The fire pervades everything and sucks up the water. The entire universe is slowly being swallowed up. The flames spread diagonally, upwards and downwards. The Vāyu devours even the highest form of light, which gives radiance. When that has been destroyed, the wind in the form of the stake merges with the atman. When the subtle element of form was destroyed, the fire assumed its own form. When the fire is pacified, a gigantic wind begins to blow.

āpo grasanti vai pūrvaṃ bhūmer gandhādikaṃ guṇam#Water first absorbs the qualities of earth, such as smell.$āttagandhā tato bhūmiḥ pralayāya prakalpate#The earth has lost its fragrance and is ready for destruction.$pranaṣṭe gandhatanmātre bhavaty urvī jalātmikā#When the subtle element of odour is dissolved, the earth becomes watery.$āpas tadā pravṛttās tu vegavatyo mahāsvanāḥ#The waters surged forward with great force and a thunderous roar.$sarvam āpūrayantīdaṃ tiṣṭhanti vicaranti ca#They pervade everything, whether it is present or absent.$salilenaivormimatā lokālokaḥ samantataḥ#The waves of water all around constitute The light of the world.$apām api guṇo yas tu jyotiṣā pīyate tu saḥ#The quality that belongs to water is drunk off by light.$naśyanty āpaḥ sutaptāś ca rasatanmātrasaṃkṣayāt#When the rasatanmātra is destroyed, the well heated water also perishes.$tataś cāpo mṛtarasā jyotiṣṭvaṃ prāpnuvanti vai#When the juices of water have died down, it becomes radiant again.$agnyavasthe tu salile tejasā sarvato vṛte#When it is in the state of fire, all the water is enveloped in energy.$sa cāgniḥ sarvato vyāpya ādatte taj jalaṃ tadā#The fire pervades everything and sucks up the water.$sarvam āpūryato cābhis tadā jagad idaṃ śanaiḥ#The entire universe is slowly being swallowed up.$arcibhiḥ saṃtate tasmiṃs tiryag ūrdhvam adhas tathā#The flames spread diagonally, upwards and downwards.$jyotiṣo pi paraṃ rūpaṃ vāyur atti prabhākaram#The Vāyu devours even the highest form of light, which gives radiance.$pralīne ca tatas tasmin vāyubhūte khilātmake#When that has been destroyed, the wind in the form of the stake merges with the atman.$pranaṣṭe rūpatanmātre kṛtarūpo vibhāvasuḥ#When the subtle element of form was destroyed, the fire assumed its own form.$praśāmyati tadā jyotir vāyur dodhūyate mahān#When the fire is pacified, a gigantic wind begins to blow.$

rājya eva niyokṣyāmi nivatsyāvas sukhaṃ ciram aho nu cirakālena manoratham imaṃ śubham aham āsādayiṣyāmi yad bhartrā samacittatā samagrānandavṛndānām etad evopari sthitam yat samānamanovṛttisaṅgam āsvādane sukham iti cintāvatī vyomnā cūḍālollaṅghya parvatān deśān abdān digantāṃś ca prāpa mandarakandaram adṛśyaiva nabhassthaiva praviveśa vanāntaram vātyeva pādapalatāspandacihnagamāgamā vanaikadeśe kasmiṃścit kṛtaparṇoṭaje patim dṛṣṭvā yogena bubudhe dehāntaram ivāsthitam hārakeyūrakaṭakakuṇḍalādivibhūṣitaḥ abhavan merukāntir yas tam evātra dadarśa sā kṛśāṅgaṃ kṛṣṇavarṇaṃ ca jīrṇaparṇam iva sthitam kajjalāmbubharasnātaṃ bhṛṅgīśam iva nissaham$I will entrust the kingdom to you, and live happily for a long time. Alas! After a long time, this pure wish has been fulfilled. I will bring about the sameness of heart between you and my husband. This itself remains above all the multitudes of bliss. Happiness in tasting is the contact with mental activities of the same type. litJ ~,36. Thinking this, she flew through the air, leaping over the mountains that were her breasts. He passed through many countries, oceans and the extremities of the directions and reached the cavern of Mandara. Remaining invisible in the sky, he entered another forest. The breeze is blowing, signalling the movement of the creeper on the tree. In a certain part of the forest, in a hut made of leaves, she saw her husband. Through his powers of yoga, he saw that it was almost as if he had entered another body. He is adorned with necklaces, armlets, bracelets, earrings, and so forth. She saw the one who used to be as handsome as Mount Meru. He is thin in the limbs and dark in complexion. He seems to be like an old and decayed leaf. residence without end in the proximity of the Lord 1 — a notion more in conformity with therequirements of bhakti - where the idea of an 'identification' with the Lord is seen rather asarrogance or lèse-majesté. The very notion of bhakti or devotional fervor seems to require anKĀRIKĀ 102once he returns to the human condition in this world of transmigra-tion, that is,once he acquires [again] a body fit for the realization of yogic prac-tice,3091406 Bathed in a flood of soot water, he resembled the intolerable Bhriṅgīśa.

rājya eva niyokṣyāmi nivatsyāvas sukhaṃ ciram#I will entrust the kingdom to you, and live happily for a long time.$aho nu cirakālena manoratham imaṃ śubham#Alas! After a long time, this pure wish has been fulfilled.$aham āsādayiṣyāmi yad bhartrā samacittatā#I will bring about the sameness of heart between you and my husband.$samagrānandavṛndānām etad evopari sthitam#This itself remains above all the multitudes of bliss.$yat samānamanovṛttisaṅgam āsvādane sukham#Happiness in tasting is the contact with mental activities of the same type.$iti cintāvatī vyomnā cūḍālollaṅghya parvatān#Thinking this, she flew through the air, leaping over the mountains that were her breasts.$deśān abdān digantāṃś ca prāpa mandarakandaram#He passed through many countries, oceans and the extremities of the directions and reached the cavern of Mandara.$adṛśyaiva nabhassthaiva praviveśa vanāntaram#Remaining invisible in the sky, he entered another forest.$vātyeva pādapalatāspandacihnagamāgamā#The breeze is blowing, signalling the movement of the creeper on the tree.$vanaikadeśe kasmiṃścit kṛtaparṇoṭaje patim#In a certain part of the forest, in a hut made of leaves, she saw her husband.$dṛṣṭvā yogena bubudhe dehāntaram ivāsthitam#Through his powers of yoga, he saw that it was almost as if he had entered another body.$hārakeyūrakaṭakakuṇḍalādivibhūṣitaḥ#He is adorned with necklaces, armlets, bracelets, earrings, and so forth.$abhavan merukāntir yas tam evātra dadarśa sā#She saw the one who used to be as handsome as Mount Meru.$kṛśāṅgaṃ kṛṣṇavarṇaṃ ca jīrṇaparṇam iva sthitam#He is thin in the limbs and dark in complexion. He seems to be like an old and decayed leaf.$kajjalāmbubharasnātaṃ bhṛṅgīśam iva nissaham#Bathed in a flood of soot water, he resembled the intolerable Bhriṅgīśa.$

yo hi yasmādguṇotkṛṣṭa ity ataḥ parameśvaraḥ abhāṣata nijānandakḷptadikkālamaṇḍalaḥ tad evaṃ tattvarūpe smin vicitre pravivikṣatām upāyabhedāt traividhyaṃ samāveśeṣu varṇitam anupāyaḥ śāṃbhavo sau cidupāyas tataḥ param jaḍopāyas tv āṇavaḥ syāt sa cāpi bahudhā mataḥ ajaḍe pi jaḍābhāsaḥ pārameśvaryayogataḥ nāḍīkaraṇabāhyādes tena saṃvidupāyatā tatrākṣavṛttim āśritya bāhyākāragraho hi yaḥ$Because He is supreme in qualities, therefore He is supreme. The term parameśvara here stands for that from which the qualities are said to be exceedingly superior; i. e., because He is possessed of such superior qualities as those of the Highest Being and so forth. He made a circle of time to the directions with his own bliss, and thus uttered: 123, n.130, n.284, A.VII ~viparyaya/viparīta, II. In this way, one must penetrate that colourful truth. It is threefold according to the differences in means, as described in the concen- trations. auch die analoge Bezeichnung der BodhisattvabhÜffii alsbodhisattvapitakamät~kä (BoBh 409,14f).Vg. Y 50,18f: mätrkeväksaränäm etäni (sc. arthasamgrahapadäniJ sarvärthascipgrahäya veditavyäni; KP § 89: •tadyathäpi näma ... m'itrkä sarvasästragrahar:aj'Pläne pürv~­(93 ... 93) Saṃbhava is not a means, but the means of consciousness is beyond that. The means of victory would be Aṇava. It is also considered to be of many kinds. Even in the case of the unborn, it has the appearance of the conqueror due to its contact with the Supreme Lord. Therefore, it is the instrumentality of consciousness to external objects such as the instrumental case-endings and the like. When the cognition of the external form is due to the functioning of the senses, it is called the apprehension of the external form; and when this perception is due to the functioning of the sense-organs, it is also called the apprehension of the external form.

yo hi yasmādguṇotkṛṣṭa ity ataḥ parameśvaraḥ#Because He is supreme in qualities, therefore He is supreme. The term parameśvara here stands for that from which the qualities are said to be exceedingly superior; i. e., because He is possessed of such superior qualities as those of the Highest Being and so forth.$abhāṣata nijānandakḷptadikkālamaṇḍalaḥ#He made a circle of time to the directions with his own bliss, and thus uttered:$tad evaṃ tattvarūpe smin vicitre pravivikṣatām#In this way, one must penetrate that colourful truth.$upāyabhedāt traividhyaṃ samāveśeṣu varṇitam#It is threefold according to the differences in means, as described in the concen- trations.$anupāyaḥ śāṃbhavo sau cidupāyas tataḥ param#Saṃbhava is not a means, but the means of consciousness is beyond that.$jaḍopāyas tv āṇavaḥ syāt sa cāpi bahudhā mataḥ#The means of victory would be Aṇava. It is also considered to be of many kinds.$ajaḍe pi jaḍābhāsaḥ pārameśvaryayogataḥ#Even in the case of the unborn, it has the appearance of the conqueror due to its contact with the Supreme Lord.$nāḍīkaraṇabāhyādes tena saṃvidupāyatā#Therefore, it is the instrumentality of consciousness to external objects such as the instrumental case-endings and the like.$tatrākṣavṛttim āśritya bāhyākāragraho hi yaḥ#When the cognition of the external form is due to the functioning of the senses, it is called the apprehension of the external form; and when this perception is due to the functioning of the sense-organs, it is also called the apprehension of the external form.$

adhyātmagatiniṣṭhānāṃ dhyāninām ātmavedinām apunarmārakāmānāṃ yā gatiḥ so yam īśvaraḥ ayaṃ ca sarvabhūtānāṃ śubhāśubhagatipradaḥ ayaṃ ca janmamaraṇe vidadhyāt sarvajantuṣu ayaṃ ca siddhikāmānām ṛṣīṇāṃ siddhidaḥ prabhuḥ ayaṃ ca mokṣakāmānāṃ dvijānāṃ mokṣadaḥ prabhuḥ bhūr ādyān sarvabhuvanān utpādya sadivaukasaḥ vibharti devas tanubhir aṣṭābhiś ca dadāti ca ataḥ pravartate sarvam asmin sarvaṃ pratiṣṭhitam asmiṃś ca pralayaṃ yāti ayam ekaḥ sanātanaḥ ayaṃ sa satyakāmānāṃ satyalokaḥ paraḥ satām apavargaś ca muktānāṃ kaivalyaṃ cātmavādinām ayaṃ brahmādibhiḥ siddhair guhāyāṃ gopitaḥ prabhuḥ devāsuramanuṣyāṇāṃ na prakāśo bhaved iti taṃ tvāṃ devāsuranarās tattvena na vidur bhavam$There are those who are devoted to adhyatma, those who meditate and know about the atman. He is the lord of those who do not desire to have rebirth in Māras realm. He is the one who grants good and bad ends to all beings. He is the one who ordains the birth and death of all creatures. This lord is the one who grants success to the rishis who desire success. He is the lord who grants emancipation to brahmanas who desire emancipation. Beginning with the earth, he is the creator of all the worlds, including the residents of heaven. Through his eight forms, the god maintains creatures and gives them away. Everything flows from him and everything is established in him. This is the only one who is eternal and all destruction depends on him. 46 1 ) criticism of my "view that the iiZayavijniina is the kind of vijniina that descends intomale-female element union in the womb, supposedly bringing life thereto". One of the1681 This is the world of truth, desired by those who are devoted to the truth. The virtuous ones go to that supreme world. Those who know about the atman say that emancipation is the salvation of liberated ones and freedom from hardships. He is the lord whom Brahma and the Siddhas have kept secret in a cave. The gods, the asuras and men will not be able to see it. O Bhava! That is the reason that gods, asuras and men do not know about your true nature.

adhyātmagatiniṣṭhānāṃ dhyāninām ātmavedinām#There are those who are devoted to adhyatma, those who meditate and know about the atman.$apunarmārakāmānāṃ yā gatiḥ so yam īśvaraḥ#He is the lord of those who do not desire to have rebirth in Māras realm.$ayaṃ ca sarvabhūtānāṃ śubhāśubhagatipradaḥ#He is the one who grants good and bad ends to all beings.$ayaṃ ca janmamaraṇe vidadhyāt sarvajantuṣu#He is the one who ordains the birth and death of all creatures.$ayaṃ ca siddhikāmānām ṛṣīṇāṃ siddhidaḥ prabhuḥ#This lord is the one who grants success to the rishis who desire success.$ayaṃ ca mokṣakāmānāṃ dvijānāṃ mokṣadaḥ prabhuḥ#He is the lord who grants emancipation to brahmanas who desire emancipation.$bhūr ādyān sarvabhuvanān utpādya sadivaukasaḥ#Beginning with the earth, he is the creator of all the worlds, including the residents of heaven.$vibharti devas tanubhir aṣṭābhiś ca dadāti ca#Through his eight forms, the god maintains creatures and gives them away.$ataḥ pravartate sarvam asmin sarvaṃ pratiṣṭhitam#Everything flows from him and everything is established in him.$asmiṃś ca pralayaṃ yāti ayam ekaḥ sanātanaḥ#This is the only one who is eternal and all destruction depends on him.$ayaṃ sa satyakāmānāṃ satyalokaḥ paraḥ satām#This is the world of truth, desired by those who are devoted to the truth. The virtuous ones go to that supreme world.$apavargaś ca muktānāṃ kaivalyaṃ cātmavādinām#Those who know about the atman say that emancipation is the salvation of liberated ones and freedom from hardships.$ayaṃ brahmādibhiḥ siddhair guhāyāṃ gopitaḥ prabhuḥ#He is the lord whom Brahma and the Siddhas have kept secret in a cave.$devāsuramanuṣyāṇāṃ na prakāśo bhaved iti#The gods, the asuras and men will not be able to see it.$taṃ tvāṃ devāsuranarās tattvena na vidur bhavam#O Bhava! That is the reason that gods, asuras and men do not know about your true nature.$

āsaṃsāraṃ sukhajyānirmā bhūtteṣāṃ kadācana bodhisattvasukhaṃ prāptaṃ bhavatvavirataṃ jagat yāvanto narakāḥ kecidvidyante lokadhātuṣu sukhāvatīsukhāmodyairmodantāṃ teṣu dehinaḥ śītārtāḥ prāpnuvantūṣṇamuṣṇārtāḥ santu śītalāḥ bodhisattvamahāmeghasaṃbhavairjalasāgaraiḥ asipatravanaṃ teṣāṃ syānnandanavanadyuti kūṭaśālmalivṛkṣāśca jāyantāṃ kalpapādapāḥ kādambakāraṇḍavacakravākahaṃsādikolāhalaramyaśobhaiḥ sarobhiruddāmasarojagandhair bhavantu hṛdyā narakapradeśāḥ so ṅgārarāśirmaṇirāśirastu taptā ca bhūḥ sphāṭikakuṭṭimaṃ syāt bhavantu saṃghātamahīdharāśca pūjāvimānāḥ sugataprapūrṇāḥ$At some time or other they enjoyed the bliss of cyclic existence, which is like a string of pearls. May the world obtain the happiness of a bodhisattva And may it never cease! As many hells as there are in the world-regions, May embodied beings in them rejoice In the pleasures and delights of Sukhāvatī! Those who are afflicted by cold will obtain warmth. Those who are afflicted by heat will obtain coolness. Bodhisattvas emerge from great clouds And there are oceans of water. viz., beyond śuddhavidyā, Īśvara and Sādākhya (or Sadāśiva)]'. JR ad loc.observes: tasmād iti sādākhyagocarād arthād urdhvam śaktitattvasthāne tu,'He pervades [the tattvas] beyond the realm of Sādākhya, that is to say,he remains above, at the level of śaktitattva'. At this level of experience,the subject, viz., the yogin, is no longer Paramaśiva who contains theuniverse within himself. As observed by Silburn (Kālikāstotra: 37) thisyogin does not possess the form of perfect consciousness, which, consist-ing of the free play of exteriority (idantā) within interiority (ahantā) and328APPENDIXvice versa, enjoys cosmic bliss (jagadānanda). Cosmic bliss, as defined Their forests will be like the leaves of the sword And they will have the splendor of the pleasure grove. There will be silk-cotton trees and wish-fulfilling trees. The kadāmba, kāraṇḍava, cakravāka, haṃsas, and other water birds made a pleasant sound. May the regions of hell be refreshed by lotus-scented pools. Let that heap of coals be a heap of gems, and let the heated floor be paved with crystal. May the airborne palaces of those who offer worship Be filled with the Bliss-Gone Ones, And may the great mountains be adorned by them.

āsaṃsāraṃ sukhajyānirmā bhūtteṣāṃ kadācana#At some time or other they enjoyed the bliss of cyclic existence, which is like a string of pearls.$bodhisattvasukhaṃ prāptaṃ bhavatvavirataṃ jagat#May the world obtain the happiness of a bodhisattva And may it never cease!$yāvanto narakāḥ kecidvidyante lokadhātuṣu#As many hells as there are in the world-regions,$sukhāvatīsukhāmodyairmodantāṃ teṣu dehinaḥ#May embodied beings in them rejoice In the pleasures and delights of Sukhāvatī!$śītārtāḥ prāpnuvantūṣṇamuṣṇārtāḥ santu śītalāḥ#Those who are afflicted by cold will obtain warmth. Those who are afflicted by heat will obtain coolness.$bodhisattvamahāmeghasaṃbhavairjalasāgaraiḥ#Bodhisattvas emerge from great clouds And there are oceans of water.$asipatravanaṃ teṣāṃ syānnandanavanadyuti#Their forests will be like the leaves of the sword And they will have the splendor of the pleasure grove.$kūṭaśālmalivṛkṣāśca jāyantāṃ kalpapādapāḥ#There will be silk-cotton trees and wish-fulfilling trees.$kādambakāraṇḍavacakravākahaṃsādikolāhalaramyaśobhaiḥ#The kadāmba, kāraṇḍava, cakravāka, haṃsas, and other water birds made a pleasant sound.$sarobhiruddāmasarojagandhair bhavantu hṛdyā narakapradeśāḥ#May the regions of hell be refreshed by lotus-scented pools.$so ṅgārarāśirmaṇirāśirastu taptā ca bhūḥ sphāṭikakuṭṭimaṃ syāt#Let that heap of coals be a heap of gems, and let the heated floor be paved with crystal.$bhavantu saṃghātamahīdharāśca pūjāvimānāḥ sugataprapūrṇāḥ#May the airborne palaces of those who offer worship Be filled with the Bliss-Gone Ones, And may the great mountains be adorned by them.$

gaṅgātulyā mahāsrotā dakṣiṇārṇavagāminī mahānadīti nāmnā sā puṇyatoyā saridvarā dakṣiṇasyodadher garbhaṃ gatāvartātiśobhitā ubhayos taṭayor yasyā grāmāś ca nagarāṇi ca dṛśyante muniśārdūlāḥ susasyāḥ sumanoharāḥ hṛṣṭapuṣṭajanākīrṇā vastrālaṃkārabhūṣitāḥ brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrās tatra pṛthak pṛthak svadharmaniratāḥ śāntā dṛśyante śubhalakṣaṇāḥ tāmbūlapūrṇavadanā mālādāmavibhūṣitāḥ vedapūrṇamukhā viprāḥ saṣaḍaṅgapadakramāḥ agnihotraratāḥ kecit kecid aupāsanakriyāḥ sarvaśāstrārthakuśalā yajvāno bhūridakṣiṇāḥ catvāre rājamārgeṣu vaneṣūpavaneṣu ca sabhāmaṇḍalaharmyeṣu devatāyataneṣu ca$This great river is like the Ganga and flows towards the southern ocean. That supreme river, with sacred waters, was known by the name of Mahanadi. It is the womb of the southern ocean and is adorned with beautiful whirlpools. There are villages and towns on both its shores. O tigers among sages! They are seen to be extremely beautiful, full of succulent grain. " Vgl. MK I, 15 u. Pr dazu43 MK XXIV, 18 ab u. Pr dazu (spez. 219, 26f); .Vigr~havy~~rtani, Schlußvers« Pr 214, lff (zu XXIV, 7); vgl. auch A. BAREAU m: D1e Relagaonen_ der Menschheit, Bd. 13 _(Stuttgart 1964) 159f There were happy and well-nourished people, adorned in garments and ornaments. There were separate brahmanas, kshatriyas, vaishyas and shudras there. They are tranquil and devoted to their own dharma. They are seen to possess all the auspicious qualities. Their mouths were full of betel leaves. They were adorned with garlands and wreaths. The brāhmaṇas had their mouths full of the Vedas, and had the Pada and Krama together with the six Aṅgas. Some are engaged in agnihotra sacrifices. Others are engaged in the observance of deeds associated with worshipping gods. They were accomplished in all the sacred texts and performed many sacrifices, giving away copious quantities of dakshina. ---> gling of the [subtle tanmātras], manifests itself as the pentad of gross7271,7275c7597,7602< form of a concrete element, due to the mingling of those [subtle 'fields< as such' (tanmatra)], that is, due to their ability to come into contact with< each other. 616< For instance, from 'sound as such' (śabdatanmätra) proceeds 'particular< sound' (sabdaviseșa), namely, [the gross element] ether [in the sense that In the crossroads, on the royal highways, In forests and groves, In assembly halls, circular pavilions, and temples.

gaṅgātulyā mahāsrotā dakṣiṇārṇavagāminī#This great river is like the Ganga and flows towards the southern ocean.$mahānadīti nāmnā sā puṇyatoyā saridvarā#That supreme river, with sacred waters, was known by the name of Mahanadi.$dakṣiṇasyodadher garbhaṃ gatāvartātiśobhitā#It is the womb of the southern ocean and is adorned with beautiful whirlpools.$ubhayos taṭayor yasyā grāmāś ca nagarāṇi ca#There are villages and towns on both its shores.$dṛśyante muniśārdūlāḥ susasyāḥ sumanoharāḥ#O tigers among sages! They are seen to be extremely beautiful, full of succulent grain.$hṛṣṭapuṣṭajanākīrṇā vastrālaṃkārabhūṣitāḥ#There were happy and well-nourished people, adorned in garments and ornaments.$brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrās tatra pṛthak pṛthak#There were separate brahmanas, kshatriyas, vaishyas and shudras there.$svadharmaniratāḥ śāntā dṛśyante śubhalakṣaṇāḥ#They are tranquil and devoted to their own dharma. They are seen to possess all the auspicious qualities.$tāmbūlapūrṇavadanā mālādāmavibhūṣitāḥ#Their mouths were full of betel leaves. They were adorned with garlands and wreaths.$vedapūrṇamukhā viprāḥ saṣaḍaṅgapadakramāḥ#The brāhmaṇas had their mouths full of the Vedas, and had the Pada and Krama together with the six Aṅgas.$agnihotraratāḥ kecit kecid aupāsanakriyāḥ#Some are engaged in agnihotra sacrifices. Others are engaged in the observance of deeds associated with worshipping gods.$sarvaśāstrārthakuśalā yajvāno bhūridakṣiṇāḥ#They were accomplished in all the sacred texts and performed many sacrifices, giving away copious quantities of dakshina.$catvāre rājamārgeṣu vaneṣūpavaneṣu ca#In the crossroads, on the royal highways, In forests and groves,$sabhāmaṇḍalaharmyeṣu devatāyataneṣu ca#In assembly halls, circular pavilions, and temples.$

rājase munir apīha kārayann ādhipatyam iva śātamanyavam tāpaso pi vibhutām upeyivān āspadaṃ tvam asi sarvasampadām dṛśyate hi bhavato vinā janair anvitasya sacivair iva dyutiḥ vismayaḥ ka iva vā jayaśriyā naiva muktir api te davīyasī īpsitasya na bhaved upāśrayaḥ kasya nirjitarajastamoguṇaḥ hrepayann ahimatejasaṃ tviṣā sa tvam ittham upapannapauruṣaḥ hartum arhasi varāhabhedinaṃ nainam asmadadhipasya sāyakam smaryate tanubhṛtāṃ sanātanaṃ nyāyyam ācaritam uttamair nṛbhiḥ dhvaṃsate yadi bhavādṛśas tataḥ kaḥ prayātu vada tena vartmanā ākumāram upadeṣṭum icchavaḥ saṃnivṛttim apathān mahāpadaḥ yogaśaktijitajanmamṛtyavaḥ śīlayanti yatayaḥ suśīlatām$t20) folgende Rekonstruktion bietet nur ine Abkürzung des nach(Li 109 a 5 f. = i 2 1 b 3: de ni sar phyogs kyi rlun gi sugs kyis kyanmi b kul ein 12 mi g-yos S012/ sar phyogs ji lta bar phyogs (beu) toorns cad!cyan de bzin 1W) anzusetzenden au führlicheren Wortlaute des ütra(wahr cheinlich cr:adhyamägama1.l [T 26] p. 612 c 20ff.): "Er (der Felsen)wird durch die Wucht des 0 twindes nicht erschüttert, nicht bewegt,[usw.] analog mit Bezug auf alle zehn Himmelsrichtungen." Even though you are a sage, you shine here ruling like the god of fire. The ascetic also attained mastery, and thou art the abode of all good fortune. When you are without people, it can be seen that you are surrounded by them, like one surrounded by advisers. Why should you be amazed at the fortune of victory? Even liberation isn't distant for you. What person who has conquered the qualities of rajas and tamas will not be able to obtain something that he desires? There is no one else who can give up the qualities of rajas and tamas. You have shown your manliness by thus belittling a serpent's fiery splendour with your brilliance. You ought not to take this shaft of our lord, which pierces the heart of a boar. It has been said in the eternal texts that bodies must always be controlled and supreme men must act in accordance with what is proper. If a person like you should be destroyed, who should follow that path? Tell me. Desiring to instruct even children, the one with the great footsteps desired to turn them back from a wrong path. Conquered by the power of yoga, birth and death, Ascetics practice good conduct.

rājase munir apīha kārayann ādhipatyam iva śātamanyavam#Even though you are a sage, you shine here ruling like the god of fire.$tāpaso pi vibhutām upeyivān āspadaṃ tvam asi sarvasampadām#The ascetic also attained mastery, and thou art the abode of all good fortune.$dṛśyate hi bhavato vinā janair anvitasya sacivair iva dyutiḥ#When you are without people, it can be seen that you are surrounded by them, like one surrounded by advisers.$vismayaḥ ka iva vā jayaśriyā naiva muktir api te davīyasī#Why should you be amazed at the fortune of victory? Even liberation isn't distant for you.$īpsitasya na bhaved upāśrayaḥ kasya nirjitarajastamoguṇaḥ#What person who has conquered the qualities of rajas and tamas will not be able to obtain something that he desires? There is no one else who can give up the qualities of rajas and tamas.$hrepayann ahimatejasaṃ tviṣā sa tvam ittham upapannapauruṣaḥ#You have shown your manliness by thus belittling a serpent's fiery splendour with your brilliance.$hartum arhasi varāhabhedinaṃ nainam asmadadhipasya sāyakam#You ought not to take this shaft of our lord, which pierces the heart of a boar.$smaryate tanubhṛtāṃ sanātanaṃ nyāyyam ācaritam uttamair nṛbhiḥ#It has been said in the eternal texts that bodies must always be controlled and supreme men must act in accordance with what is proper.$dhvaṃsate yadi bhavādṛśas tataḥ kaḥ prayātu vada tena vartmanā#If a person like you should be destroyed, who should follow that path? Tell me.$ākumāram upadeṣṭum icchavaḥ saṃnivṛttim apathān mahāpadaḥ#Desiring to instruct even children, the one with the great footsteps desired to turn them back from a wrong path.$yogaśaktijitajanmamṛtyavaḥ śīlayanti yatayaḥ suśīlatām#Conquered by the power of yoga, birth and death, Ascetics practice good conduct.$

saviṣphuliṅgāṃ dīptāgrāṃ śaktiṃ cikṣepa bhārata tām asya viśikhaiś chittvā tridhā tribhir apātayat carmāthādatta gāṅgeyo jātarūpapariṣkṛtam khaḍgaṃ cānyataraṃ prepsur mṛtyor agre jayāya vā tasya tac chatadhā carma vyadhamad daṃśitātmanaḥ vinadyoccaiḥ siṃha iva svāny anīkāny acodayat abhidravata gāṅgeyaṃ māṃ vo stu bhayam aṇv api atha te tomaraiḥ prāsair bāṇaughaiś ca samantataḥ paṭṭiśaiś ca sanistriṃśair nānāpraharaṇais tathā vatsadantaiś ca bhallaiś ca tam ekam abhidudruvuḥ siṃhanādas tato ghoraḥ pāṇḍavānām ajāyata tathaiva tava putrāś ca rājan bhīṣmajayaiṣiṇaḥ tam ekam abhyavartanta siṃhanādāṃś ca nedire tatrāsīt tumulaṃ yuddhaṃ tāvakānāṃ paraiḥ saha$O descendant of the Bharata lineage! He hurled a javelin that blazed at the tip and was filled with sparks. However, with three arrows, he sliced it down into three and made it fall down on the ground. were: first, the definition and determination of all names or terms entering intothe Buddhist scheme of culture; secondly, the enunciation of all doctrines,theoretical and practical, as formulas, with coordination of all such as werelogically interrelated; and finally, practice in reducing all possible heterodoxpositions to an absurdity . . ."7 Nevertheless, the word Abhidhamma takes on a Gangeya gave him a shield that was decorated with gold. Either before death or for the sake of victory, I will take up any one of these. Having said this, he climbed up into the sky and swiftly flew away, like a bird that has been separated from its mother. But though he was himself clad in armour, the shield shattered into a hundred fragments. He roared like a lion and urged his own soldiers. Attack Gangeya. Do not be frightened of me, not even for the slightest moment. In every direction, they used lances, spears and masses of arrows. There were spears, swords and many kinds of weapons. They attacked the solitary one with vatsadantas and broad-headed arrows. 1402 In YR ad 96, the same compound appears in the context of the jivanmukta and has been The Pāndavas then let out a terrifying lionroar. O king! Your sons also wished for Bhishmas victory. They roared like lions and attacked the one who was fighting single-handed. prajiiqtdrraiitmt. p r n ~ r a h ~ iiyt&vaibhirm ,anwp&bdhihwira~b~abv~yavyu&sdrthmabJB6whgrabpum8. There was a tumultuous battle between those on your side and the enemy.

saviṣphuliṅgāṃ dīptāgrāṃ śaktiṃ cikṣepa bhārata#O descendant of the Bharata lineage! He hurled a javelin that blazed at the tip and was filled with sparks.$tām asya viśikhaiś chittvā tridhā tribhir apātayat#However, with three arrows, he sliced it down into three and made it fall down on the ground.$carmāthādatta gāṅgeyo jātarūpapariṣkṛtam#Gangeya gave him a shield that was decorated with gold.$khaḍgaṃ cānyataraṃ prepsur mṛtyor agre jayāya vā#Either before death or for the sake of victory, I will take up any one of these. Having said this, he climbed up into the sky and swiftly flew away, like a bird that has been separated from its mother.$tasya tac chatadhā carma vyadhamad daṃśitātmanaḥ#But though he was himself clad in armour, the shield shattered into a hundred fragments.$vinadyoccaiḥ siṃha iva svāny anīkāny acodayat#He roared like a lion and urged his own soldiers.$abhidravata gāṅgeyaṃ māṃ vo stu bhayam aṇv api#Attack Gangeya. Do not be frightened of me, not even for the slightest moment.$atha te tomaraiḥ prāsair bāṇaughaiś ca samantataḥ#In every direction, they used lances, spears and masses of arrows.$paṭṭiśaiś ca sanistriṃśair nānāpraharaṇais tathā#There were spears, swords and many kinds of weapons.$vatsadantaiś ca bhallaiś ca tam ekam abhidudruvuḥ#They attacked the solitary one with vatsadantas and broad-headed arrows.$siṃhanādas tato ghoraḥ pāṇḍavānām ajāyata#The Pāndavas then let out a terrifying lionroar.$tathaiva tava putrāś ca rājan bhīṣmajayaiṣiṇaḥ#O king! Your sons also wished for Bhishmas victory.$tam ekam abhyavartanta siṃhanādāṃś ca nedire#They roared like lions and attacked the one who was fighting single-handed.$tatrāsīt tumulaṃ yuddhaṃ tāvakānāṃ paraiḥ saha#There was a tumultuous battle between those on your side and the enemy.$

parasparaṃ sammilitās sargāṇāṃ rūḍhibhāvanāḥ dehasattā bhṛśaṃ rūḍhā dehābhāvas tu vismṛtaḥ dehatvaparirūḍhatvāc cidvyomnā vismṛtātmanā yathā śuddhaprāṇamarut paraprāṇābhivedhanāt vetti vedhyamanorājyaṃ tathā sargān narāśrayī sarveṣāṃ jīvarāśīnām ātmāvasthātrayaṃ śritaḥ jāgratsvapnasuṣuptākhyam atra deho na kāraṇam evam ātmani jīvatvam anyāvasthātrayātmani tāpāmbhasīva vīcitvam asmin kacati dehatā citkalāpadam āsādya suṣuptāntapade sthitam buddho nivartate jīvo mūḍhas sarge pravartate svabhāvaśuddhir hi yadā tadā maitrī pravartate dvayor ekatvarūpaiva svasauhārdanidarśanā$The basic ideas of all creations are interconnected with one another. The existence of the body is painful, but its non-existence is forgotten. The vacuous Intellect being engrossed in the idea of a body, forgets its own nature; and there arises an agitation in the mind, which is not to be shaken from its purity.. {GL_NOTE::}{GL_NOTE::} For example, one penetrates the pure prāṇa wind and the prāṇa of others. He knows what is to be known, the kingdom of the mind. Since creation, he resorts to men. All living beings, those that live upon food, have their bodys conditioni. e. subsisting in three states; and it is for this reason that they are called living beings. As a matter of fact, all living beings have their bodys condition determined by the three The body is not the cause Of states known as waking, dreaming, and deep sleep. Phandana-jataka (no. 475). Perhaps one could add the Hatthipala-jataka (no. 509)where the tree deity is threatened with destruction (ni!Jhana) through the cutting ofthe tree (IV 474,16-21 and 475,16-19).186 OKADA 1998: 283 # 3.7: /\-1) :/-f'-)7 :iJ 0)]jbF:1$L:l: c:. O)fJH~1j[*~,!i}{*C: L l1'§L, mH$~ C'ft!!.O)7I:ffBO):t$.q C: ii~ <~~ -:J l ~'-Oo ("The plant deitiesof the Piili Jataka, in this way, have the plant as their body and are thus completelydifferent from the ocean deity and similar divine spirits."). Similarly, the jiva-hood rests on the self in its other three states. Like waves in a heated water, his bodily nature shines forth in him. He reaches the state of kalā of consciousness and remains in the state of deep sleep. The jivatman ceases to exist and the ignorant one engages in creation. When ones innate purity is accomplished, then lovingkindness arises. It is the unity of two things that constitutes their intimate friendship.

parasparaṃ sammilitās sargāṇāṃ rūḍhibhāvanāḥ#The basic ideas of all creations are interconnected with one another.$dehasattā bhṛśaṃ rūḍhā dehābhāvas tu vismṛtaḥ#The existence of the body is painful, but its non-existence is forgotten.$dehatvaparirūḍhatvāc cidvyomnā vismṛtātmanā#The vacuous Intellect being engrossed in the idea of a body, forgets its own nature; and there arises an agitation in the mind, which is not to be shaken from its purity.. {GL_NOTE::}{GL_NOTE::}$yathā śuddhaprāṇamarut paraprāṇābhivedhanāt#For example, one penetrates the pure prāṇa wind and the prāṇa of others.$vetti vedhyamanorājyaṃ tathā sargān narāśrayī#He knows what is to be known, the kingdom of the mind. Since creation, he resorts to men.$sarveṣāṃ jīvarāśīnām ātmāvasthātrayaṃ śritaḥ#All living beings, those that live upon food, have their bodys conditioni. e. subsisting in three states; and it is for this reason that they are called living beings. As a matter of fact, all living beings have their bodys condition determined by the three$jāgratsvapnasuṣuptākhyam atra deho na kāraṇam#The body is not the cause Of states known as waking, dreaming, and deep sleep.$evam ātmani jīvatvam anyāvasthātrayātmani#Similarly, the jiva-hood rests on the self in its other three states.$tāpāmbhasīva vīcitvam asmin kacati dehatā#Like waves in a heated water, his bodily nature shines forth in him.$citkalāpadam āsādya suṣuptāntapade sthitam#He reaches the state of kalā of consciousness and remains in the state of deep sleep.$buddho nivartate jīvo mūḍhas sarge pravartate#The jivatman ceases to exist and the ignorant one engages in creation.$svabhāvaśuddhir hi yadā tadā maitrī pravartate#When ones innate purity is accomplished, then lovingkindness arises.$dvayor ekatvarūpaiva svasauhārdanidarśanā#It is the unity of two things that constitutes their intimate friendship.$

sadasadrūpam ekaṃ syād sarvasyaikatvakalpane nirvṛttirūpaṃ nirvṛtteḥ sāmānyam atha vā bhavet kāryotpattau samarthaṃ vā svena dharmeṇa tat tathā ātmatattvena gṛhyeta sā cāsmin vartamānatā kriyāprabandharūpaṃ yad adhyātmaṃ vinigṛhyate saṃkrāntarūpam ekatra tām āhur vartamānatām kriyātipattir atyantaṃ kriyānutpattilakṣaṇā na ca bhūtam anutpannaṃ na bhaviṣyat tathāvidham prāg viruddhakriyotpādān nirvṛtte vā virodhini vyāpāre vadhibhedena viṣayas tatra bhidyate vyabhicāre nimittasya sādhutvaṃ na prakalpate bhāvy āsīd iti sūtreṇa tat kāle nyatra śiṣyate$If all things were held to be one, then the form of Being and Negation would be one only. Or, would there be a common character in the form of being accomplished? Or would there be a common character in the form of being accomplished? If there were such a common character, then all that would be desired would be included under being accomplished; and it would not be right to assume any other form. It is capable of producing an effect by means of its own property. It should be apprehended in the form of the true nature of the self, and this presentness is therein. Action in the form of an uninterrupted series of acts, which is suppressed within oneself. It is said that the present refers to the form that has been transferred from one body to another body. ticism Early Buddhism started from a sound philo-sophical idea of ultimate realities (dharmas). Someof these elements are highly artificial constructions (verses 8.304-305)See Comparative notes for Verse 8.304.This verse is quoted in Vīramitrodaya (Rājanīti, p.254);—in Parāśaramādhava (Ācāra p.397);—and in Vivādacintāmaṇi (p.263).‘Balim’—‘The share in kind, i.e., the sixth part of the harvest’ (Medhātithi, Govindarāja, Kullūka, Nārāyaṇa and Rāghavānanda);—‘choice portions of grains and cattle &c.’ (Nandana).‘Kararm’—Tax in cash’ (Medhātithi, whose expression ‘dravyādāna’ has been misread by Buhler as ‘jaṅghā dāna’);—‘taxes, paid monthly, or at fixed times by the villages’ (Govindarāja, Kullūka and Rāghavānanda).‘Śulkam’—‘Tolls and duties payable by merchants’ (Medhātithi). The transgression of an act consists in the absolute non-production of an act; There is no past or future that is not produced and nothing like that exists. before the appearance of the contrary action, or when the contrary has ceased; In the case of operation, the subject differs on the basis of the two acts of killing; In the case of false evidence, no reliability attaches to the reasons adduced for its non-concomitance; and in the case of untrue evidence, no reliability attaches to the reasons adduced for its non-concomitance. The Sūtra Bhāviṣyāsvaraḥ, etc. teaches that it existed at the time of Brahmā; all that is left to be said now is that it existed at the time of Brahmā.

sadasadrūpam ekaṃ syād sarvasyaikatvakalpane#If all things were held to be one, then the form of Being and Negation would be one only.$nirvṛttirūpaṃ nirvṛtteḥ sāmānyam atha vā bhavet#Or, would there be a common character in the form of being accomplished? Or would there be a common character in the form of being accomplished? If there were such a common character, then all that would be desired would be included under being accomplished; and it would not be right to assume any other form.$kāryotpattau samarthaṃ vā svena dharmeṇa tat tathā#It is capable of producing an effect by means of its own property.$ātmatattvena gṛhyeta sā cāsmin vartamānatā#It should be apprehended in the form of the true nature of the self, and this presentness is therein.$kriyāprabandharūpaṃ yad adhyātmaṃ vinigṛhyate#Action in the form of an uninterrupted series of acts, which is suppressed within oneself.$saṃkrāntarūpam ekatra tām āhur vartamānatām#It is said that the present refers to the form that has been transferred from one body to another body.$kriyātipattir atyantaṃ kriyānutpattilakṣaṇā#The transgression of an act consists in the absolute non-production of an act;$na ca bhūtam anutpannaṃ na bhaviṣyat tathāvidham#There is no past or future that is not produced and nothing like that exists.$prāg viruddhakriyotpādān nirvṛtte vā virodhini#before the appearance of the contrary action, or when the contrary has ceased;$vyāpāre vadhibhedena viṣayas tatra bhidyate#In the case of operation, the subject differs on the basis of the two acts of killing;$vyabhicāre nimittasya sādhutvaṃ na prakalpate#In the case of false evidence, no reliability attaches to the reasons adduced for its non-concomitance; and in the case of untrue evidence, no reliability attaches to the reasons adduced for its non-concomitance.$bhāvy āsīd iti sūtreṇa tat kāle nyatra śiṣyate#The Sūtra Bhāviṣyāsvaraḥ, etc. teaches that it existed at the time of Brahmā; all that is left to be said now is that it existed at the time of Brahmā.$

pāpmane dviṣate bhrātṛvyāya vajramudyacati tasmādvai sphyamādatte dhvarakṛtaṃ devebhya iti savitā vai devānām prasavitā tatsavitṛprasūta evainametadādatte śvinorbāhubhyāmityaśvināvadhvaryūtattayoreva bāhubhyāmādatte na svābhyāṃ vajro vā eṣa tasya na mamuṣyo bhartā tametābhirdevatābhirādatte ādade dhvarakṛtaṃ devebhya iti adhvaro vai yajño yajñakṛtaṃ devebhya ityevaitadāha taṃ savye pāṇau kṛtvā dakṣiṇenābhimṛṣya japati saṃśyatyevainametadyajjapati sa japati indrasya bāhurasi dakṣiṇa ityeṣa vai vīryavattamo ya indrasya$He raises his bolt against an evil, spiteful enemy; therefore he takes the wooden sword. 'The bowl hath been prepared for the gods, '--Savitri, doubtless, is the impeller of the gods: hence it is by Savitri that he is impelled. 'With the arms of the Asvins, '--the Asvins are the Adhvaryu priests: with their own hands he thus takes it. He takes it up by means of these deities; for that is a thunderbolt, and its lord is not man. The Adhvaryu takes up the fire-stirring stick with the formula, I take up the fire-stirring stick for gods. " He puts it on the Āmikṣā ladle with the formula, "Thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; clearly states that in a person who p ossesses the s ense of sight (i.e . , is no t blind)faculty as well as the sense of touch is present also in 'mindless' states likernllm,'lnl1ttl . The same holds good, mutatis mutandis, in the case of the other sensewell.350 The sacrifice is a sacrifice, the sacrifice is made for the gods; Having placed it in his left hand, and having touched it with his right, he murmurs the formula, 'Thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken In that he mutters, he thereby propitiates him. He murmurs, 'Thou art the right arm of Indra!'for he who is Indra's is the strongest.

pāpmane dviṣate bhrātṛvyāya vajramudyacati tasmādvai sphyamādatte#He raises his bolt against an evil, spiteful enemy; therefore he takes the wooden sword.$dhvarakṛtaṃ devebhya iti savitā vai devānām prasavitā tatsavitṛprasūta#'The bowl hath been prepared for the gods, '--Savitri, doubtless, is the impeller of the gods: hence it is by Savitri that he is impelled.$evainametadādatte śvinorbāhubhyāmityaśvināvadhvaryūtattayoreva bāhubhyāmādatte#'With the arms of the Asvins, '--the Asvins are the Adhvaryu priests: with their own hands he thus takes it.$na svābhyāṃ vajro vā eṣa tasya na mamuṣyo bhartā tametābhirdevatābhirādatte#He takes it up by means of these deities; for that is a thunderbolt, and its lord is not man.$ādade dhvarakṛtaṃ devebhya iti#The Adhvaryu takes up the fire-stirring stick with the formula, I take up the fire-stirring stick for gods. " He puts it on the Āmikṣā ladle with the formula, "Thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support;$adhvaro vai yajño yajñakṛtaṃ devebhya#The sacrifice is a sacrifice, the sacrifice is made for the gods;$ityevaitadāha taṃ savye pāṇau kṛtvā dakṣiṇenābhimṛṣya japati#Having placed it in his left hand, and having touched it with his right, he murmurs the formula, 'Thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken$saṃśyatyevainametadyajjapati#In that he mutters, he thereby propitiates him.$sa japati indrasya bāhurasi dakṣiṇa ityeṣa vai vīryavattamo ya indrasya#He murmurs, 'Thou art the right arm of Indra!'for he who is Indra's is the strongest.$

darśādikaṃ samāpyaiva kāruṇyaśrāddhamācaret kecitpatnyāḥ pitṛvyasya tatpatnyāśca samāgamam darśādiṣu mṛtāhaṃ vai pūrvaṃ kṛtvā tataḥ param darśādikamanuṣṭheyam iti procuśca tatkṛtau tasmādyathāruciparam ātmatṛptiḥ praśasyate vastuto tra punarvacmi pitṛvyo yadi kevalam etasya paramo mukhyas tatpatnī vāpi patnyapi mātṛtvakāryakāraṇe mahatī sumahatyapi tadā cettanmṛtāhaṃ tu pūrvaṃ kṛtvā tataḥ punaḥ darśādikaṃ prakurvīta na cette kevalā yadi nāmamātreṇa kathitās tadā darśādikaṃ purā kṛtvaiva paścāttacchrāddhaṃ kāruṇyānāmiti sthitiḥ$41 After having concluded the darśa etc., one should perform the kāruṇyaśrāddha. Some people explain it as referring to the act of sexual intercourse between the wife of the paternal uncle and the wife of that uncle. I have performed my funeral rites at the time of the new moon and the like. After that, I will do what needs to be done. This ends Mousala Parva. Shalya Parva The word has been used to indicate the state of affairs. In the -parva classification of the Mahabharata, Sections through constitute Sab They said, We must perform the darśa and other rites. Therefore, self-satisfaction is praised in the same way as complete dissatisfaction. In fact, I'll say it again: If only a paternal uncle. His superiorthe chief, or his wife. Superiori. e., not inferior to him in point of position. Wife may also be a substitute for the wife; i. e., he shall serve as the substitute for the preferential share prescribed in the Rudra, 68, 81, 83, 146, 317, 328rudrakṣetrajña, Rudras and ordinarysouls, 68, 69, 83, 90, 146,208rūdhi, direct sense, immediate apprehen-sion, 194, 241, 243, 301 lerer, Mātṛtva, motherhood, is the name given to that great factor which brings about an effect, even though it be very great; . If I die at that time, Having performed the preparatory rites before, I will then perform The sādhana of my deceased ancestors. If they are not in isolation, one should perform the new moon and other observances. . Mere names have been used for them, As in the past, at the darśa and other festivals. It is only after having performed the śrāddha that merciful persons become disposed to it, such is the settled rule;

darśādikaṃ samāpyaiva kāruṇyaśrāddhamācaret#After having concluded the darśa etc., one should perform the kāruṇyaśrāddha.$kecitpatnyāḥ pitṛvyasya tatpatnyāśca samāgamam#Some people explain it as referring to the act of sexual intercourse between the wife of the paternal uncle and the wife of that uncle.$darśādiṣu mṛtāhaṃ vai pūrvaṃ kṛtvā tataḥ param#I have performed my funeral rites at the time of the new moon and the like. After that, I will do what needs to be done. This ends Mousala Parva. Shalya Parva The word has been used to indicate the state of affairs. In the -parva classification of the Mahabharata, Sections through constitute Sab$darśādikamanuṣṭheyam iti procuśca tatkṛtau#They said, We must perform the darśa and other rites.$tasmādyathāruciparam ātmatṛptiḥ praśasyate#Therefore, self-satisfaction is praised in the same way as complete dissatisfaction.$vastuto tra punarvacmi pitṛvyo yadi kevalam#In fact, I'll say it again: If only a paternal uncle.$etasya paramo mukhyas tatpatnī vāpi patnyapi#His superiorthe chief, or his wife. Superiori. e., not inferior to him in point of position. Wife may also be a substitute for the wife; i. e., he shall serve as the substitute for the preferential share prescribed in the$mātṛtvakāryakāraṇe mahatī sumahatyapi#Mātṛtva, motherhood, is the name given to that great factor which brings about an effect, even though it be very great;$tadā cettanmṛtāhaṃ tu pūrvaṃ kṛtvā tataḥ punaḥ#. If I die at that time, Having performed the preparatory rites before, I will then perform The sādhana of my deceased ancestors.$darśādikaṃ prakurvīta na cette kevalā yadi#If they are not in isolation, one should perform the new moon and other observances.$nāmamātreṇa kathitās tadā darśādikaṃ purā#. Mere names have been used for them, As in the past, at the darśa and other festivals.$kṛtvaiva paścāttacchrāddhaṃ kāruṇyānāmiti sthitiḥ#It is only after having performed the śrāddha that merciful persons become disposed to it, such is the settled rule;$

yasyāpi yasyāpi manogatā yā bhāryāsvarūpā saiva bhūtvā suvarṇā reme patīn mānuṣān āsurāṃś ca devān ṛṣīn pitṛrūpāṃs tathānyān rūpaudāryasthairyagāmbhīryayuktān yābhipretā yasya devasya bhāryā tadrūpā sā ramate tena sārdham nānābhedaiḥ karaṇaiś cāpy anekair ākarṣantī tanmanaḥ kāmasiddhim evaṃ suvarṇasya nirīkṣya ceṣṭām$Whichever is in your mind, whichever is in your thoughts, whichever is in your thoughts, whichever is in your thoughts, whichever is in your thoughts, whichever is in your thoughts, whichever is in your thoughts, whichever is in your thoughts, whichever is in your thoughts, whichever is in She assumed the form of a beautiful and beautiful woman who was like a wife to him. She pleasured with her husbands, both men and asuras. There were gods, rishis and others who were like the ancestors. They are endowed with beauty, generosity, steadfastness and profundity. Who are meant to be the wives of the particular deity. The term who stands here for the wife of the particular deity in whose honour the marriage-rites have been performed. In her own form, she pleasured with him. There are many kinds of weapons and there are many kinds of implements. Read perhaps: bodhisattvänām niravaseșa- in place of bodhisattvanām aseșa-; Ms.(63a.6):bodhisattvänām višeşa-. Tib.: dmigs pa 'dis byan chub sems dpa' rnams gźan gyi don ma luspar mdzad nus par 'gyur ro (D287b.6."Tib. is slightly different: ""...refers to the fact that it is the objective support that is the cause of""the capacity to provide benefit..."";de'i phyir gźan gyi don byed nus pa'i rgyu'i dmigs pa ni"(D287b.6).Ms.(63b.1): saphala-; disregard Y's fn.2 p.200.Y2019 She was attracting his mind, so that he might be successful in his desires. Similarly, gold is observed to behave in the same way.

yasyāpi yasyāpi manogatā yā#Whichever is in your mind, whichever is in your thoughts, whichever is in your thoughts, whichever is in your thoughts, whichever is in your thoughts, whichever is in your thoughts, whichever is in your thoughts, whichever is in your thoughts, whichever is in your thoughts, whichever is in$bhāryāsvarūpā saiva bhūtvā suvarṇā#She assumed the form of a beautiful and beautiful woman who was like a wife to him.$reme patīn mānuṣān āsurāṃś ca#She pleasured with her husbands, both men and asuras.$devān ṛṣīn pitṛrūpāṃs tathānyān#There were gods, rishis and others who were like the ancestors.$rūpaudāryasthairyagāmbhīryayuktān#They are endowed with beauty, generosity, steadfastness and profundity.$yābhipretā yasya devasya bhāryā#Who are meant to be the wives of the particular deity. The term who stands here for the wife of the particular deity in whose honour the marriage-rites have been performed.$tadrūpā sā ramate tena sārdham#In her own form, she pleasured with him.$nānābhedaiḥ karaṇaiś cāpy anekair#There are many kinds of weapons and there are many kinds of implements.$ākarṣantī tanmanaḥ kāmasiddhim#She was attracting his mind, so that he might be successful in his desires.$evaṃ suvarṇasya nirīkṣya ceṣṭām#Similarly, gold is observed to behave in the same way.$

tajjñānamantrayogāptaḥ puruṣaścaiṣa kṛtrimam yogīva sādhyahṛdayāttadā tādātmyamujjhati sthāvarādidaśāścitrāstatsalokasamīpatāḥ tyajecceti na citraṃ sa evaṃ yaḥ karmaṇāpi vā adhikāriśarīratvānmānuṣye tu śarīragaḥ na tadā mucyate dehāddehānte tu śivaṃ vrajet tasmindehe tu kāpyasya jāyate śāṅkarī parā bhaktirūhācca vijñānādācāryādvāpyasevitāt taddehasaṃsthitopyeṣa jīvo jālabalādimam dārbhādidehaṃ vyāpnoti svādhiṣṭhityāpyacetayan$. This incarnation, a person by himself, Is endowed with the mantra of this knowledge And is artificially created. Just as the Yogin casts off his identity from the heart of the thing to be accomplished, so also does the cognition cast off its sameness from the heart of the thing to be accomplished. The states of immobile beings etc. are of variegated character. They are in the vicinity of their respective worlds. It is not surprising that someone who acts in this way should also give it up. In the case of human beings, it is immovable in the sense that it resides in the body of the person to whom it belongs; Then he is not freed from the body, but on the death of the body he would go to Śiva. In that body of Śaṅkarī another will be born. Devotedness to a teacher who has not been served, or who is possessed of learning and wisdom. Bhakti here stands for devotion to persons devoted to ones preceptor, or who have not acquired sufficient knowledge;bhakti for devotion to ones Teacher. Knowledge b-a Detailed Deliberation on the Process of Initiation On this topic, it has been observed in the Svacchanda Tantra that there are three kinds of entities as animate and inanimate, namely, sattva, rajas and tamas. They are located in the body known as upanishad, jeeva, jala and vayu ecl. S. LEvI, Paris 1907. It pervades the body made of kuśa-grass etc., though remaining inanimate.

tajjñānamantrayogāptaḥ puruṣaścaiṣa kṛtrimam#. This incarnation, a person by himself, Is endowed with the mantra of this knowledge And is artificially created.$yogīva sādhyahṛdayāttadā tādātmyamujjhati#Just as the Yogin casts off his identity from the heart of the thing to be accomplished, so also does the cognition cast off its sameness from the heart of the thing to be accomplished.$sthāvarādidaśāścitrāstatsalokasamīpatāḥ#The states of immobile beings etc. are of variegated character. They are in the vicinity of their respective worlds.$tyajecceti na citraṃ sa evaṃ yaḥ karmaṇāpi vā#It is not surprising that someone who acts in this way should also give it up.$adhikāriśarīratvānmānuṣye tu śarīragaḥ#In the case of human beings, it is immovable in the sense that it resides in the body of the person to whom it belongs;$na tadā mucyate dehāddehānte tu śivaṃ vrajet#Then he is not freed from the body, but on the death of the body he would go to Śiva.$tasmindehe tu kāpyasya jāyate śāṅkarī parā#In that body of Śaṅkarī another will be born.$bhaktirūhācca vijñānādācāryādvāpyasevitāt#Devotedness to a teacher who has not been served, or who is possessed of learning and wisdom. Bhakti here stands for devotion to persons devoted to ones preceptor, or who have not acquired sufficient knowledge;bhakti for devotion to ones Teacher. Knowledge$taddehasaṃsthitopyeṣa jīvo jālabalādimam#b-a Detailed Deliberation on the Process of Initiation On this topic, it has been observed in the Svacchanda Tantra that there are three kinds of entities as animate and inanimate, namely, sattva, rajas and tamas. They are located in the body known as upanishad, jeeva, jala and vayu$dārbhādidehaṃ vyāpnoti svādhiṣṭhityāpyacetayan#It pervades the body made of kuśa-grass etc., though remaining inanimate.$

pāṇḍuputraiḥ parivṛto niṣasāda kurūdvahaḥ gāndhārī caiva kuntī ca draupadī sātvatī tathā striyaś cānyās tathānyābhiḥ sahopaviviśus tataḥ teṣāṃ tatra kathā divyā dharmiṣṭhāś cābhavan nṛpa ṛṣīṇāṃ ca purāṇānāṃ devāsuravimiśritāḥ tataḥ kathānte vyāsas taṃ prajñācakṣuṣam īśvaram provāca vadatāṃ śreṣṭhaḥ punar eva sa tad vacaḥ prīyamāṇo mahātejāḥ sarvavedavidāṃ varaḥ viditaṃ mama rājendra yat te hṛdi vivakṣitam dahyamānasya śokena tava putrakṛtena vai gāndhāryāś caiva yad duḥkhaṃ hṛdi tiṣṭhati pārthiva kuntyāś ca yan mahārāja draupadyāś ca hṛdi sthitam yac ca dhārayate tīvraṃ duḥkhaṃ putravināśajam subhadrā kṛṣṇabhaginī tac cāpi viditaṃ mama śrutvā samāgamam imaṃ sarveṣāṃ vas tato nṛpa saṃśayacchedanāyāhaṃ prāptaḥ kauravanandana$Surrounded by the sons of Pandu, the extender of the Kuru lineage seated himself. So did Gandhari, Kunti, Droupadi and Satvati. There were other women who seated themselves with other women. O king! The conversation that they had there was divine and full of dharma. The ancient rishis and the gods and the asuras mixed with each other. After the accounts were over, Vyasa spoke to the lord whose sight was wisdom. The best among eloquent ones again spoke these words. The immensely energetic one, supreme among those who know all the Vedas, was pleased. O Indra among kings! I know the desire that is there in your heart. You are tormented by sorrow on account of your sons. O king! There is sorrow in Gandharis heart. O great king! It is also something that exists in the hearts of Kunti and Droupadi. He bears the terrible misery that has resulted from his sons destruction. I know that Subhadra is Krishnas sister. O king! I heard that all of you had assembled here. V.:1stusa1p-graha:r;ü 8 • Im Original erhalten (aber nur erst teilweise publiziert) ist lediglich der Grundteil; für die übrigen Kapitel, also auch dieViniscayasarp.graha:r;ü (VinSg), sind wir auf die Ubersetzungen insTibetische ·und Chinesische (und auf die sekundäre Übersetzung ausdem Tibetischen ins Mongolische) angewiesen. In der tibetischen Über. setzung füllt die VinSg den gesamten BandZider Peking-Ausgabe des,Tanjur und überdies noch einen Teil des Bandes I;Ii (f. 1 a-142 b), in O descendant of the Kourava lineage! I have come here to dispel your doubts.

pāṇḍuputraiḥ parivṛto niṣasāda kurūdvahaḥ#Surrounded by the sons of Pandu, the extender of the Kuru lineage seated himself.$gāndhārī caiva kuntī ca draupadī sātvatī tathā#So did Gandhari, Kunti, Droupadi and Satvati.$striyaś cānyās tathānyābhiḥ sahopaviviśus tataḥ#There were other women who seated themselves with other women.$teṣāṃ tatra kathā divyā dharmiṣṭhāś cābhavan nṛpa#O king! The conversation that they had there was divine and full of dharma.$ṛṣīṇāṃ ca purāṇānāṃ devāsuravimiśritāḥ#The ancient rishis and the gods and the asuras mixed with each other.$tataḥ kathānte vyāsas taṃ prajñācakṣuṣam īśvaram#After the accounts were over, Vyasa spoke to the lord whose sight was wisdom.$provāca vadatāṃ śreṣṭhaḥ punar eva sa tad vacaḥ#The best among eloquent ones again spoke these words.$prīyamāṇo mahātejāḥ sarvavedavidāṃ varaḥ#The immensely energetic one, supreme among those who know all the Vedas, was pleased.$viditaṃ mama rājendra yat te hṛdi vivakṣitam#O Indra among kings! I know the desire that is there in your heart.$dahyamānasya śokena tava putrakṛtena vai#You are tormented by sorrow on account of your sons.$gāndhāryāś caiva yad duḥkhaṃ hṛdi tiṣṭhati pārthiva#O king! There is sorrow in Gandharis heart.$kuntyāś ca yan mahārāja draupadyāś ca hṛdi sthitam#O great king! It is also something that exists in the hearts of Kunti and Droupadi.$yac ca dhārayate tīvraṃ duḥkhaṃ putravināśajam#He bears the terrible misery that has resulted from his sons destruction.$subhadrā kṛṣṇabhaginī tac cāpi viditaṃ mama#I know that Subhadra is Krishnas sister.$śrutvā samāgamam imaṃ sarveṣāṃ vas tato nṛpa#O king! I heard that all of you had assembled here.$saṃśayacchedanāyāhaṃ prāptaḥ kauravanandana#O descendant of the Kourava lineage! I have come here to dispel your doubts.$

asac ca sac ca parame vyoman dakṣasya janmann aditer upasthe agnir ha naḥ prathamajā ṛtasya pūrva āyuni vṛṣabhaś ca dhenuḥ ayaṃ sa yasya śarmann avobhir agner edhate jaritābhiṣṭau jyeṣṭhebhir yo bhānubhir ṛṣūṇām paryeti parivīto vibhāvā yo bhānubhir vibhāvā vibhāty agnir devebhir ṛtāvājasraḥ īśe yo viśvasyā devavīter īśe viśvāyur uṣaso vyuṣṭau ā yasmin manā havīṃṣy agnāv ariṣṭaratha skabhnāti śūṣaiḥ śūṣebhir vṛdho juṣāṇo arkair devāṃ acchā raghupatvā jigāti mandro hotā sa juhvā yajiṣṭhaḥ sammiślo agnir ā jigharti devān tam usrām indraṃ na rejamānam agniṃ gīrbhir namobhir ā kṛṇudhvam$The non-existent and the existent in the highest heaven, In the lap of Aditi was Daksha born. Agni, indeed, is the first-born of the holy order, both the vital power and the bull and the cow. This is he in whose shelter, with the help of Agni, He prospers, over whom praises have been sung. He moves about in radiance, surrounded by the most eminent beings among the seers. He who with his beams of brilliancy Shineth forth in season with the gods, Agni [], the undying; He who is lord of all enjoyment by the gods, Who ruleth all the dawns and mornings; In whom the offerings are made in mind, In Agni, O Arishtaratha, he stablishes with his strength []. He, strong with might, rejoicing in praises, With praises goes to the gods, having overcome the Raghu-s. The sweet one is the Hotr, best at offering, most skilled in sacrifice; Agni hath joined himself to consume the gods. Do ye with your songs and homage bring hither Indra, Agni, resplendent like a bull.

asac ca sac ca parame vyoman dakṣasya janmann aditer upasthe#The non-existent and the existent in the highest heaven, In the lap of Aditi was Daksha born.$agnir ha naḥ prathamajā ṛtasya pūrva āyuni vṛṣabhaś ca dhenuḥ#Agni, indeed, is the first-born of the holy order, both the vital power and the bull and the cow.$ayaṃ sa yasya śarmann avobhir agner edhate jaritābhiṣṭau#This is he in whose shelter, with the help of Agni, He prospers, over whom praises have been sung.$jyeṣṭhebhir yo bhānubhir ṛṣūṇām paryeti parivīto vibhāvā#He moves about in radiance, surrounded by the most eminent beings among the seers.$yo bhānubhir vibhāvā vibhāty agnir devebhir ṛtāvājasraḥ#He who with his beams of brilliancy Shineth forth in season with the gods, Agni [], the undying;$īśe yo viśvasyā devavīter īśe viśvāyur uṣaso vyuṣṭau#He who is lord of all enjoyment by the gods, Who ruleth all the dawns and mornings;$ā yasmin manā havīṃṣy agnāv ariṣṭaratha skabhnāti śūṣaiḥ#In whom the offerings are made in mind, In Agni, O Arishtaratha, he stablishes with his strength [].$śūṣebhir vṛdho juṣāṇo arkair devāṃ acchā raghupatvā jigāti#He, strong with might, rejoicing in praises, With praises goes to the gods, having overcome the Raghu-s.$mandro hotā sa juhvā yajiṣṭhaḥ sammiślo agnir ā jigharti devān#The sweet one is the Hotr, best at offering, most skilled in sacrifice; Agni hath joined himself to consume the gods.$tam usrām indraṃ na rejamānam agniṃ gīrbhir namobhir ā kṛṇudhvam#Do ye with your songs and homage bring hither Indra, Agni, resplendent like a bull.$

vañcayitvā janaṃ mūḍhaṃ śāṭī kṛtyeva bandhanam pratyayo netracapalaḥ kāmā vidyud guṇopamāḥ uparyupari kāmā yaiḥ sevyante kāmatṛṣṇayā te rāgavahninā dagdhā dāhād dāhamavāpnuyāt atimūḍhatamā hyete ye surāḥ kāmamohitāḥ athavā ye na gacchanti yatsukhāt sukhamuttamam nirvāṇagāmino nāsti vinā muktyā kutaḥ sukham tasmāt kāmānna seveta kaṣṭaḥ kāmasamāgamaḥ indriyāṇi na tṛpyante viṣayai rāgasevinaḥ atṛptau ca kutaḥ śarma sarvathā sampraveśate tasyāgramubhayād vetti saṃsārād duḥkhasāgarāt kāmān tṛṣṇāviṣayagān parityajati pāpakān kāmodayavyayau samyagavadheyau etāni girikūṭāni ramyāṇi vividhairdrumaiḥ$Having deceived the foolish people, like a jailor captures those who have been shackled with ropes. Pleasures are like the quality of lightning. Those who, driven by craving for desires, Seek higher and higher sensual pleasures, They will be burned by the fire of passion, And from burning to burning they will go. The gods, deluded by desire, are extremely stupid. Or else, there are those who do not go from one kind of happiness to another kind of supreme happiness. There is no one who goes to nirvāṇa, And without liberation, how could there be happiness? Therefore, one should not indulge in desire. The pursuit of desire brings hardship. The senses are not satisfied because of attachment to material objects. If one is not satisfied, how can one obtain happiness in every way? One must act so that ones riches and possessions are not taken away from ones own self. They know the best of both From saṃsāra, an ocean of suffering. They give up the wicked desires that are based on thirst and material objects. Kautilya's Arthashastra The income and expenditure of the king shall be looked after in an adequate manner. These beautiful summits of mountains are full of many kinds of trees.

vañcayitvā janaṃ mūḍhaṃ śāṭī kṛtyeva bandhanam#Having deceived the foolish people, like a jailor captures those who have been shackled with ropes.$pratyayo netracapalaḥ kāmā vidyud guṇopamāḥ#Pleasures are like the quality of lightning.$uparyupari kāmā yaiḥ sevyante kāmatṛṣṇayā#Those who, driven by craving for desires, Seek higher and higher sensual pleasures,$te rāgavahninā dagdhā dāhād dāhamavāpnuyāt#They will be burned by the fire of passion, And from burning to burning they will go.$atimūḍhatamā hyete ye surāḥ kāmamohitāḥ#The gods, deluded by desire, are extremely stupid.$athavā ye na gacchanti yatsukhāt sukhamuttamam#Or else, there are those who do not go from one kind of happiness to another kind of supreme happiness.$nirvāṇagāmino nāsti vinā muktyā kutaḥ sukham#There is no one who goes to nirvāṇa, And without liberation, how could there be happiness?$tasmāt kāmānna seveta kaṣṭaḥ kāmasamāgamaḥ#Therefore, one should not indulge in desire. The pursuit of desire brings hardship.$indriyāṇi na tṛpyante viṣayai rāgasevinaḥ#The senses are not satisfied because of attachment to material objects.$atṛptau ca kutaḥ śarma sarvathā sampraveśate#If one is not satisfied, how can one obtain happiness in every way? One must act so that ones riches and possessions are not taken away from ones own self.$tasyāgramubhayād vetti saṃsārād duḥkhasāgarāt#They know the best of both From saṃsāra, an ocean of suffering.$kāmān tṛṣṇāviṣayagān parityajati pāpakān#They give up the wicked desires that are based on thirst and material objects.$kāmodayavyayau samyagavadheyau#Kautilya's Arthashastra The income and expenditure of the king shall be looked after in an adequate manner.$etāni girikūṭāni ramyāṇi vividhairdrumaiḥ#These beautiful summits of mountains are full of many kinds of trees.$

ā yaṃ haste na khādinaṃ śiśuṃ jātaṃ na bibhrati viśāmagniṃ svadhvaram pra devaṃ devavītaye bharatā vasuvittamam ā sve yonau ni ṣīdatu ā jātaṃ jātavedasi priyaṃ śiśītātithim syona ā gṛhapatim agne yukṣvā hi ye tavāśvāso deva sādhavaḥ araṃ vahanti manyave achā no yāhyā vahābhi prayāṃsi vītaye ā devān somapītaye vītī yo devaṃ marto duvasyedagnimīḷītādhvare haviṣmān hotāraṃ satyayajaṃ rodasyoruttānahasto namasā vivāset ā te agna ṛcā havirhṛdā taṣṭaṃ bharāmasi te te bhavantūkṣaṇa ṛṣabhāso vaśā uta agniṃ devāso agriyamindhate vṛtrahantamam yenā vasūnyābhṛtā tṛḷhā rakṣāṃsi vājināṣu yajñiyam$In his hand he holdeth not the child that eats, nor carries him when born. be for him objects [of experience]. It is he [after all] whose striving in aprevious life was motivated by a desire to know regarding his own Self'.This is the purport. Agni, the good sacrificer [], of the people; Bring forward the god, best finder-out of wealth, for the joy of the gods; May he sit down in his own birthplace. O Jatavedas, do thou refresh the dear guest that is come to thee. A pleasing to the master of the house. O Agni, yoke them that are good for thee, O god; They bear the spotted beast to anger. O Yāhyu, bear us to where we pray, That we may enjoy the food that feeds us. To the gods for the Soma-draught. The mortal man who offends against a god [] should close the fire at the sacrifice, rich in offerings. einer früheren Existenz postuliert werden With his hands raised upwards he should salute the Hotr, the true offerer on both sides of the altar. To thee, O Agni, with the verse, The oblation we bring, made ready with the heart; May they be bulls, bullocks, and heifers to thee. Agni is foremost among all the gods. He is the one who kindles and slays Vritra. By whom the treasures were gathered, The strong Raksases among the steeds worthy of sacrifice;

ā yaṃ haste na khādinaṃ śiśuṃ jātaṃ na bibhrati#In his hand he holdeth not the child that eats, nor carries him when born.$viśāmagniṃ svadhvaram#Agni, the good sacrificer [], of the people;$pra devaṃ devavītaye bharatā vasuvittamam#Bring forward the god, best finder-out of wealth, for the joy of the gods;$ā sve yonau ni ṣīdatu#May he sit down in his own birthplace.$ā jātaṃ jātavedasi priyaṃ śiśītātithim#O Jatavedas, do thou refresh the dear guest that is come to thee.$syona ā gṛhapatim#A pleasing to the master of the house.$agne yukṣvā hi ye tavāśvāso deva sādhavaḥ#O Agni, yoke them that are good for thee, O god;$araṃ vahanti manyave#They bear the spotted beast to anger.$achā no yāhyā vahābhi prayāṃsi vītaye#O Yāhyu, bear us to where we pray, That we may enjoy the food that feeds us.$ā devān somapītaye#To the gods for the Soma-draught.$vītī yo devaṃ marto duvasyedagnimīḷītādhvare haviṣmān#The mortal man who offends against a god [] should close the fire at the sacrifice, rich in offerings.$hotāraṃ satyayajaṃ rodasyoruttānahasto namasā vivāset#With his hands raised upwards he should salute the Hotr, the true offerer on both sides of the altar.$ā te agna ṛcā havirhṛdā taṣṭaṃ bharāmasi#To thee, O Agni, with the verse, The oblation we bring, made ready with the heart;$te te bhavantūkṣaṇa ṛṣabhāso vaśā uta#May they be bulls, bullocks, and heifers to thee.$agniṃ devāso agriyamindhate vṛtrahantamam#Agni is foremost among all the gods. He is the one who kindles and slays Vritra.$yenā vasūnyābhṛtā tṛḷhā rakṣāṃsi vājināṣu yajñiyam#By whom the treasures were gathered, The strong Raksases among the steeds worthy of sacrifice;$

ātmatulyadhanaṃ sūryagrahaṇe sarvatomukhe viprebhyo vyāsamukhyebhyo dattvāyatphalamaśnute tatphalaṃ saṃbhavettasya satyaṃ satyaṃ na saṃśayaḥ etacchivapurāṇaṃ hi gāyate yopyaharniśam ājñāṃ tasya pratīkṣerandavā indrapurogamāḥ etacchivapurāṇaṃ yaḥ paṭhañchṛṇvanhi nityaśaḥ yadyatkaroti satkarma tatkoṭiguṇitaṃ bhavet samāhitaḥ paṭhedyastu tatra śrīrudrasaṃhitām sa brahmaghno pi pūtātmā tribhireva dinairbhavet tāṃ rudrasaṃhitāṃ yastu bhairavapratimāṃtike triḥ paṭhetpratyahaṃ maunī sa kāmānakhilāṃllabhet tāṃ rudrasaṃhitāṃ yastu sapaṭhedvaṭabilvayoḥ pradakṣiṇāṃ prakurvāṇo brahmahatyā nivartate$Wealth equal to ones own property at the time of a solar eclipse that has openings in all directions. By giving to brahmins, the chief of whom is Vyāsa, one gets future fruits. There is no doubt that he will reap the fruits of those deeds. This is the truth and there is no doubt about this. This إڑivapurؤپل1‡a is recited day and night. The Rāndvas, with Indra at their head, were awaiting his command. He who reads this إڑivapurؤپل1‡a daily and listens to it regularly enjoys the fruit of a horse-sacrifice. The same holds good for the samskaras as a vijniinasthiti (Vi 706b 1 8f and 2 1f), the samskiiras notpertaining to sentient beings being probably part of the cittaviprayukta-samskiiras (e.g., the samskrta­lak/ialJas of external dharmas).756 Vi 706b 1 7f. This position is adopted by Sanghabhadra, who explicitlynarrows it down to thephysical matter of one' s own personal continuum (NA 465a2 8 : Ui1'f'�'51 Ui § i'§ �. :rr fi!3 �{±; cf.also 466b I 3-20: i5� �F '�'51 &{tt J:r CP -ts� l2] iJi IJ)\� F��1± . . . ) . Whatever good action is done, It will be multiplied ten million times. A person who reads the Saل1ƒhitؤپ of ≈ōiva with undivided attention is freed from all sins. Even if he is the slayer of a Brāhmaṇa, he shall become purified within three days. The Rudrasaل1ƒhitؤپ in the presence of the image of Bhairava should be worshipped by reciting the mantras sacred to Rudra. One would get all the pleasures by repeating this three times everyday without breaking the vow of silence. One who reads the Rudrasaل1ƒhitؤپ[] of the Vaل1­a and Bilva Saل1ƒhitؤپs becomes endowed with all good qualities. By circumambulating it, the sin of killing a brahmana is restrained.

ātmatulyadhanaṃ sūryagrahaṇe sarvatomukhe#Wealth equal to ones own property at the time of a solar eclipse that has openings in all directions.$viprebhyo vyāsamukhyebhyo dattvāyatphalamaśnute#By giving to brahmins, the chief of whom is Vyāsa, one gets future fruits.$tatphalaṃ saṃbhavettasya satyaṃ satyaṃ na saṃśayaḥ#There is no doubt that he will reap the fruits of those deeds. This is the truth and there is no doubt about this.$etacchivapurāṇaṃ hi gāyate yopyaharniśam#This إڑivapurؤپل1‡a is recited day and night.$ājñāṃ tasya pratīkṣerandavā indrapurogamāḥ#The Rāndvas, with Indra at their head, were awaiting his command.$etacchivapurāṇaṃ yaḥ paṭhañchṛṇvanhi nityaśaḥ#He who reads this إڑivapurؤپل1‡a daily and listens to it regularly enjoys the fruit of a horse-sacrifice.$yadyatkaroti satkarma tatkoṭiguṇitaṃ bhavet#Whatever good action is done, It will be multiplied ten million times.$samāhitaḥ paṭhedyastu tatra śrīrudrasaṃhitām#A person who reads the Saل1ƒhitؤپ of ≈ōiva with undivided attention is freed from all sins.$sa brahmaghno pi pūtātmā tribhireva dinairbhavet#Even if he is the slayer of a Brāhmaṇa, he shall become purified within three days.$tāṃ rudrasaṃhitāṃ yastu bhairavapratimāṃtike#The Rudrasaل1ƒhitؤپ in the presence of the image of Bhairava should be worshipped by reciting the mantras sacred to Rudra.$triḥ paṭhetpratyahaṃ maunī sa kāmānakhilāṃllabhet#One would get all the pleasures by repeating this three times everyday without breaking the vow of silence.$tāṃ rudrasaṃhitāṃ yastu sapaṭhedvaṭabilvayoḥ#One who reads the Rudrasaل1ƒhitؤپ[] of the Vaل1­a and Bilva Saل1ƒhitؤپs becomes endowed with all good qualities.$pradakṣiṇāṃ prakurvāṇo brahmahatyā nivartate#By circumambulating it, the sin of killing a brahmana is restrained.$

var pratyarthitayā leṃ pratyastratayā vl evaṃ cet sarasasvabhāvamahimā jāḍyaṃ kim etādṛśaṃ yady eṣā ca nisargataḥ sarasatā kiṃ granthimattedṛśī mūlaṃ cec chucipaṅkajaśrutir iyaṃ kasmād guṇā yady amī kiṃ chidrāṇimṛṇāla bhavatas tattvaṃ na manyāmahe ye digdhveva kṛtā viṣeṇa kusṛtir yeṣāṃ kiyad bhaṇyate lokaṃ hantum anāgasaṃ dvirasanā randhreṣu ye jāgrati vyālās te pi dadhaty amī sadasator mūḍhā maṇīn mūrdhabhir naucityād guṇaśalināṃ kva cid api bhraṃśo sty alaṃ cintayā$She replied to him with a plea of gratitude and said, I've been won by you! I've been won by you! " So saying, she turned her face away from him and said, "Don't be angry! Don't be jealous! Don't be jealous! Don't be jealous! Don't Removal Of The Preceptor's Mouth By Reciprocating With An Astrological Array. If this is so, then what is the nature of the greatness of that which possesses taste? And if it has a natural taste, why is it like a mere knotty thing? If the root is Śukla-pañkaja-śruti, whence are these good qualities? If these are holes, then, O lotus-stalk, we do not think of your truthfulness. They are like poison that is mixed with poison and causes misery. How can one speak of them? Like birds, they remain awake in the holes of the creatures, ready to kill those who are innocent. These worthless beasts of prey wear on their heads jewels depending on whether they are real or unreal. It is not proper for those endowed with good qualities anywhere to lose them. Enough of worrying!

var pratyarthitayā#She replied to him with a plea of gratitude and said, I've been won by you! I've been won by you! " So saying, she turned her face away from him and said, "Don't be angry! Don't be jealous! Don't be jealous! Don't be jealous! Don't$leṃ pratyastratayā vl#Removal Of The Preceptor's Mouth By Reciprocating With An Astrological Array.$evaṃ cet sarasasvabhāvamahimā jāḍyaṃ kim etādṛśaṃ yady eṣā ca nisargataḥ sarasatā kiṃ granthimattedṛśī#If this is so, then what is the nature of the greatness of that which possesses taste? And if it has a natural taste, why is it like a mere knotty thing?$mūlaṃ cec chucipaṅkajaśrutir iyaṃ kasmād guṇā yady amī kiṃ chidrāṇimṛṇāla bhavatas tattvaṃ na manyāmahe#If the root is Śukla-pañkaja-śruti, whence are these good qualities? If these are holes, then, O lotus-stalk, we do not think of your truthfulness.$ye digdhveva kṛtā viṣeṇa kusṛtir yeṣāṃ kiyad bhaṇyate lokaṃ hantum anāgasaṃ dvirasanā randhreṣu ye jāgrati#They are like poison that is mixed with poison and causes misery. How can one speak of them? Like birds, they remain awake in the holes of the creatures, ready to kill those who are innocent.$vyālās te pi dadhaty amī sadasator mūḍhā maṇīn mūrdhabhir naucityād guṇaśalināṃ kva cid api bhraṃśo sty alaṃ cintayā#These worthless beasts of prey wear on their heads jewels depending on whether they are real or unreal. It is not proper for those endowed with good qualities anywhere to lose them. Enough of worrying!$

sālāvṛkāṇāṃ strīṇāṃ ca svairiṇīnāṃ suradviṣaḥ sakhyāny āhuranityāni nūtnaṃ nūtnaṃ vicinvatām iti te kṣvelitaistasyā āśvastamanaso surāḥ jahasurbhāvagambhīraṃ daduścāmṛtabhājanam tato gṛhītvāmṛtabhājanaṃ harir babhāṣa īṣatsmitaśobhayā girā yady abhyupetaṃ kva ca sādhvasādhu vā kṛtaṃ mayā vo vibhaje sudhāmimām ity abhivyāhṛtaṃ tasyā ākarṇyāsurapuṅgavāḥ apramāṇavidastasyāstat tathety anvamaṃsata athopoṣya kṛtasnānā hutvā ca haviṣānalam dattvā goviprabhūtebhyaḥ kṛtasvastyayanā dvijaiḥ yathopajoṣaṃ vāsāṃsi paridhāyāhatāni te kuśeṣu prāviśan sarve prāgagreṣvabhibhūṣitāḥ prāṅmukheṣūpaviṣṭeṣu sureṣu ditijeṣu ca$There were sālavrikās and women who were addicted to wanton pleasures. There were those who hated the gods. For those who are searching for something new and newer, friends are said to be temporary. The gods were reassured in their minds by these words spoken by the one who had struck her with the palm of her hand. They laughed in deep sentiments and gave him a vessel meant for the amrita. Having accepted the vessel meant for the vessel of amrita, Hari smiled a little and addressed him in words that were full of beauty. Whether I have done anything good or bad in the past, I share this nectar with you. The bulls among the asuras heard these words spoken by her. They were unaware of the proofs that she had given and agreed to do what she had said. Having fasted and bathed, she offered oblations into the fire. They donated to cows, brahmanas and other beings and the brahmanas pronounced benedictions over them. You have donned the garments as you wished, but have not washed them now. All of them sat down on the kusha grass that had been spread out, with the tips of the blades pointing to the east. The gods and the daityas were seated, with their faces in the east.

sālāvṛkāṇāṃ strīṇāṃ ca svairiṇīnāṃ suradviṣaḥ#There were sālavrikās and women who were addicted to wanton pleasures. There were those who hated the gods.$sakhyāny āhuranityāni nūtnaṃ nūtnaṃ vicinvatām#For those who are searching for something new and newer, friends are said to be temporary.$iti te kṣvelitaistasyā āśvastamanaso surāḥ#The gods were reassured in their minds by these words spoken by the one who had struck her with the palm of her hand.$jahasurbhāvagambhīraṃ daduścāmṛtabhājanam#They laughed in deep sentiments and gave him a vessel meant for the amrita.$tato gṛhītvāmṛtabhājanaṃ harir babhāṣa īṣatsmitaśobhayā girā#Having accepted the vessel meant for the vessel of amrita, Hari smiled a little and addressed him in words that were full of beauty.$yady abhyupetaṃ kva ca sādhvasādhu vā kṛtaṃ mayā vo vibhaje sudhāmimām#Whether I have done anything good or bad in the past, I share this nectar with you.$ity abhivyāhṛtaṃ tasyā ākarṇyāsurapuṅgavāḥ#The bulls among the asuras heard these words spoken by her.$apramāṇavidastasyāstat tathety anvamaṃsata#They were unaware of the proofs that she had given and agreed to do what she had said.$athopoṣya kṛtasnānā hutvā ca haviṣānalam#Having fasted and bathed, she offered oblations into the fire.$dattvā goviprabhūtebhyaḥ kṛtasvastyayanā dvijaiḥ#They donated to cows, brahmanas and other beings and the brahmanas pronounced benedictions over them.$yathopajoṣaṃ vāsāṃsi paridhāyāhatāni te#You have donned the garments as you wished, but have not washed them now.$kuśeṣu prāviśan sarve prāgagreṣvabhibhūṣitāḥ#All of them sat down on the kusha grass that had been spread out, with the tips of the blades pointing to the east.$prāṅmukheṣūpaviṣṭeṣu sureṣu ditijeṣu ca#The gods and the daityas were seated, with their faces in the east.$

na sa rājāparādhnoti putras tava mahāmanāḥ na sa rājñāṃ vadhe sūnuḥ kāraṇaṃ te mahātmanām na bhavān na ca te bhṛtyā na karṇo na ca saubalaḥ yad vinaṣṭāḥ kuruśreṣṭhā rājānaś ca sahasraśaḥ sarvaṃ daivakṛtaṃ tad vai ko tra kiṃ vaktum arhati gurur mato bhavān asya kṛtsnasya jagataḥ prabhuḥ dharmātmānam atas tubhyam anujānīmahe sutam labhatāṃ vīralokān sa sasahāyo narādhipaḥ dvijāgryaiḥ samanujñātas tridive modatāṃ sukhī prāpsyate ca bhavān puṇyaṃ dharme ca paramāṃ sthitim tad eva puṇyaṃ dharme ca dharme ca paramāṃ gatim veda puṇyaṃ ca kārtsnyena samyag bharatasattama veda dharmaṃ mahābāho laukyaṃ vaidikam eva ca dṛṣṭāpadānāś cāsmābhiḥ pāṇḍavāḥ puruṣarṣabhāḥ dṛṣṭipradānam api te pāṇḍavān prati no vṛthā samarthās tridivasyāpi pālane kiṃ punaḥ kṣiteḥ$Your son, the great-minded king, has not committed a crime. Your son wasnt responsible for the deaths of those great-souled kings. Nor are you, or your servants, or Karna, or Soubala. Thousands of kings and the best among the Kurus have been destroyed. Everything is the work of fate. Who can say anything about it? It is my view that you are the preceptor and the lord of the entire universe. -APOHA.169. The instance (that you have cited in your syllogism, that of thesense-organs) is such as is entirely at variance the conclusion. Becausethe eye, &c. (the sense-organs) do, as a matter of fact, apply to objects thatare the negation of something else, though they do not comprehend this(negative aspect of the thing).170. If, again, the conclusion be taken to mean that 'the idea (or You have dharma in your soul. That is the reason we are giving you our son. With his aides, let that lord of men attain the world meant for heroes. With the permission of the foremost among brahmanas, let him happily spend his time in heaven. You will obtain supreme merits and establish yourself in dharma. That is the essence of dharma. Dharma is the supreme objective. O supreme among the Bharata lineage! You know everything about the auspicious Vedas. O mighty-armed one! I will tell you about the dharma of the Vedas, whether it is in the worlds or in the Vedas. Those bulls among men, the Panchalas, have been seen by us acting in this way. Your glancing at the Pāndavas is useless to us. They are capable of protecting heaven, not to speak of the earth.

na sa rājāparādhnoti putras tava mahāmanāḥ#Your son, the great-minded king, has not committed a crime.$na sa rājñāṃ vadhe sūnuḥ kāraṇaṃ te mahātmanām#Your son wasnt responsible for the deaths of those great-souled kings.$na bhavān na ca te bhṛtyā na karṇo na ca saubalaḥ#Nor are you, or your servants, or Karna, or Soubala.$yad vinaṣṭāḥ kuruśreṣṭhā rājānaś ca sahasraśaḥ#Thousands of kings and the best among the Kurus have been destroyed.$sarvaṃ daivakṛtaṃ tad vai ko tra kiṃ vaktum arhati#Everything is the work of fate. Who can say anything about it?$gurur mato bhavān asya kṛtsnasya jagataḥ prabhuḥ#It is my view that you are the preceptor and the lord of the entire universe.$dharmātmānam atas tubhyam anujānīmahe sutam#You have dharma in your soul. That is the reason we are giving you our son.$labhatāṃ vīralokān sa sasahāyo narādhipaḥ#With his aides, let that lord of men attain the world meant for heroes.$dvijāgryaiḥ samanujñātas tridive modatāṃ sukhī#With the permission of the foremost among brahmanas, let him happily spend his time in heaven.$prāpsyate ca bhavān puṇyaṃ dharme ca paramāṃ sthitim#You will obtain supreme merits and establish yourself in dharma.$tad eva puṇyaṃ dharme ca dharme ca paramāṃ gatim#That is the essence of dharma. Dharma is the supreme objective.$veda puṇyaṃ ca kārtsnyena samyag bharatasattama#O supreme among the Bharata lineage! You know everything about the auspicious Vedas.$veda dharmaṃ mahābāho laukyaṃ vaidikam eva ca#O mighty-armed one! I will tell you about the dharma of the Vedas, whether it is in the worlds or in the Vedas.$dṛṣṭāpadānāś cāsmābhiḥ pāṇḍavāḥ puruṣarṣabhāḥ#Those bulls among men, the Panchalas, have been seen by us acting in this way.$dṛṣṭipradānam api te pāṇḍavān prati no vṛthā#Your glancing at the Pāndavas is useless to us.$samarthās tridivasyāpi pālane kiṃ punaḥ kṣiteḥ#They are capable of protecting heaven, not to speak of the earth.$

tathaivāntarābhavasthopi mātuḥ kukṣau praviśet koṭīśatam cāsya dīpikānām ābhāsate bhadrapāliparipṛcchāsūtre sa ca sopabhūtapuruṣaḥ prahitvā divyāṃ smṛtiṃ pratilabhate ṣaṭkāmāvacarān devān ṣoḍaśamahānirayān paśyati sa ca samakaracaraṇam ātmabhāvaṃ paśyati evaṃ ca prajānāti idānīn taṃ madīyaṃ kalevaram iti ya thoktaṃ kośakārikāyāṃ sa jātiśuddhadivyākṣa dṛśyaḥ karmarddhivegavān sakalāṣopratighavān$See Comparative notes for Verse 6.53.This verse is quoted in Mitākṣarā (on 3.59);—in Parāśaramādhava, (Ācāra, p.562);—in Madanapārijāta, p. So it is for those in the intermediate state of existence. Enters the mothers womb;i. e., enters into its mothers womb. He will have four hundred million lights, one billion arches, and ten million world-emperors. He will have four hundred million lights, one billion arches, and ten million world-emperors. They appear. In the Sūtra on the Inquiry of Bhadrapālī This person is deceitful. Having sent, he should say, I have sent. Having dispatched, he should say, I have sent. Having dispatched, he should say, I have sent. Having dispatched, he should say, I have sent. Having dispatched, he should < In [the previous] kärikä [16], the term avidyā, 'absence of knowledge',---> 565> In [the previous] kārikā [16], the term avidyā, ‘absence of knowledge',6883a7162 One obtains divine mindfulness. the gods of the six spheres of sense-desire; He sees the sixteen great hells. His hands and feet were like those of a crocodile, his head was shaped like a conch shell, his arms and legs like those of a rhinoceros, and his thighs resembled the trunks of elephants. They see their own body. And he understands thus: I have attained the state of a bhikkhu who has not yet acquired mastery over that which is to be attained, and I have attained the state of a bhikkhu who has not yet acquired mastery over that which is to be attained. Now that is my body. The commentator says, It is not correct to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to if it is a work on finance; His divine eyes are naturally pure. He is visible, possessing the swiftness of supernatural power. It has resistance with regard to all actions.

tathaivāntarābhavasthopi#So it is for those in the intermediate state of existence.$mātuḥ kukṣau praviśet#Enters the mothers womb;i. e., enters into its mothers womb.$koṭīśatam cāsya dīpikānām#He will have four hundred million lights, one billion arches, and ten million world-emperors. He will have four hundred million lights, one billion arches, and ten million world-emperors.$ābhāsate#They appear.$bhadrapāliparipṛcchāsūtre#In the Sūtra on the Inquiry of Bhadrapālī$sa ca sopabhūtapuruṣaḥ#This person is deceitful.$prahitvā#Having sent, he should say, I have sent. Having dispatched, he should say, I have sent. Having dispatched, he should say, I have sent. Having dispatched, he should say, I have sent. Having dispatched, he should$divyāṃ smṛtiṃ pratilabhate#One obtains divine mindfulness.$ṣaṭkāmāvacarān devān#the gods of the six spheres of sense-desire;$ṣoḍaśamahānirayān paśyati#He sees the sixteen great hells.$sa ca samakaracaraṇam#His hands and feet were like those of a crocodile, his head was shaped like a conch shell, his arms and legs like those of a rhinoceros, and his thighs resembled the trunks of elephants.$ātmabhāvaṃ paśyati#They see their own body.$evaṃ ca prajānāti#And he understands thus: I have attained the state of a bhikkhu who has not yet acquired mastery over that which is to be attained, and I have attained the state of a bhikkhu who has not yet acquired mastery over that which is to be attained.$idānīn taṃ madīyaṃ kalevaram iti#Now that is my body.$ya thoktaṃ#The commentator says, It is not correct to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to say that it is wrong to$kośakārikāyāṃ#if it is a work on finance;$sa jātiśuddhadivyākṣa#His divine eyes are naturally pure.$dṛśyaḥ karmarddhivegavān#He is visible, possessing the swiftness of supernatural power.$sakalāṣopratighavān#It has resistance with regard to all actions.$

bhikṣāṭanāya vedo pi yāti grāmaṃ vicakṣaṇaḥ yāte tasmin dvijavare vyādhaḥ paramadhārmikaḥ tasmin girivare puṇye mṛgayāṃ yāti nityaśaḥ aṭitvā vividhān deśān mṛgān hatvā yathāsukham mukhe gṛhītvā pānīyam abhiṣekāya śūlinaḥ nyasya māṃsaṃ dhanuṣkoṭyāṃ śrānto vyādhaḥ śivaṃ prabhum ādikeśaṃ samāgatya nyasya māṃsaṃ tato bahiḥ gaṅgāṃ gatvā mukhe vāri gṛhītvāgatya taṃ śivam yasya kasyāpi pattrāṇi kareṇādāya bhaktitaḥ apareṇa ca māṃsāni naivedyārthaṃ ca tanmanāḥ ādikeśaṃ samāgatya vedenārcitam ojasā pādenāhatya tāṃ pūjāṃ mukhānītena vāriṇā snāpayitvā śivaṃ devam arcayitvā tu pattrakaiḥ$University, Canberra, on Oct. 26, 1989. I cannot but apologize for not having noted down his name. Even the wise Veda goes to a village in order to beg for alms. When that supreme among brahmanas had departed, the hunter who was supremely devoted to dharma arrived. bha)a;" ;)Jjetl. Mo;;' frequenl b. hm,"ver. Ihe pair SlhaVl.ra/jangama.76. E.g.. \IHrd IX. 139: Th 361 a3 (read brtall pa).77. 1. \Iallhn Munhl (oral communicalion).78. PJ 11 (101. 2). p. 464.79. R. Wilhams. Jama Yoga (repr. Delh, 1983). 65f.O. Ibld.. 66.81. Ib,d.. 118: 122.82. H. I. GI",enapp. Der Jai",smus (Berlin 1925).32 Iff. On that sacred and supreme mountain, he always went out a-hunting. They roamed around in many countries and as they wished, killed many deer. For the sprinkling of the Trident-bearing Lord, water should be taken in the mouth. The exhausted hunter placed the piece of flesh near the end of his bow and worshipped Lord Shiva. Having invoked lord Ādikeśa and having placed the flesh outside. . He will go to the Gaṅgā, Holding water in his mouth, And then return to Śiva. One may pick up with devotion A leaf from anyone With ones own hand, and offer it to a worthy recipient. On the opposite side, he offers meat as an offering to the gods. With his mind on this, he offers oblations of meat and other objects of pleasure to the ancestors who have sought refuge with him. He approached the original lord, who was energetically worshipped through the Vedas. He struck the image with his foot and sprinkled water from his mouth on it. "thereby the entitative characteristic as a whole is noetically constituted by the consciousness"is, apart from superimposing a vijnaptimiitratii interpretation, grammatically flawed becauserenders the active verb vijniipayati as if it were passive and takes vijniinena as the agent ofallegedly passive verb.1788 For mind and mind-associates having one and the same obj ect (ekiilambana) but different ways= Lord Śiva should be bathed and worshipped with the leaves.

bhikṣāṭanāya vedo pi yāti grāmaṃ vicakṣaṇaḥ#Even the wise Veda goes to a village in order to beg for alms.$yāte tasmin dvijavare vyādhaḥ paramadhārmikaḥ#When that supreme among brahmanas had departed, the hunter who was supremely devoted to dharma arrived.$tasmin girivare puṇye mṛgayāṃ yāti nityaśaḥ#On that sacred and supreme mountain, he always went out a-hunting.$aṭitvā vividhān deśān mṛgān hatvā yathāsukham#They roamed around in many countries and as they wished, killed many deer.$mukhe gṛhītvā pānīyam abhiṣekāya śūlinaḥ#For the sprinkling of the Trident-bearing Lord, water should be taken in the mouth.$nyasya māṃsaṃ dhanuṣkoṭyāṃ śrānto vyādhaḥ śivaṃ prabhum#The exhausted hunter placed the piece of flesh near the end of his bow and worshipped Lord Shiva.$ādikeśaṃ samāgatya nyasya māṃsaṃ tato bahiḥ#Having invoked lord Ādikeśa and having placed the flesh outside.$gaṅgāṃ gatvā mukhe vāri gṛhītvāgatya taṃ śivam#. He will go to the Gaṅgā, Holding water in his mouth, And then return to Śiva.$yasya kasyāpi pattrāṇi kareṇādāya bhaktitaḥ#One may pick up with devotion A leaf from anyone With ones own hand, and offer it to a worthy recipient.$apareṇa ca māṃsāni naivedyārthaṃ ca tanmanāḥ#On the opposite side, he offers meat as an offering to the gods. With his mind on this, he offers oblations of meat and other objects of pleasure to the ancestors who have sought refuge with him.$ādikeśaṃ samāgatya vedenārcitam ojasā#He approached the original lord, who was energetically worshipped through the Vedas.$pādenāhatya tāṃ pūjāṃ mukhānītena vāriṇā#He struck the image with his foot and sprinkled water from his mouth on it.$snāpayitvā śivaṃ devam arcayitvā tu pattrakaiḥ#Lord Śiva should be bathed and worshipped with the leaves.$

itaḥpratiṣṭhāsaṃkalpa nāto nayanamokṣaṇam ito dhivāsanaṃ ceto prabhūtabalidāpanam ito gnimanthanaṃ ceto homa ānandavardhanaḥ iha gītaṃ nṛttamiha vādyaṃ śrutimanoharam iha pratiṣṭhā devasya iha ca dvijabhojanam iha kālotsavaśceha dhanuṣi prātarutsavaḥ mudgānnasya guḍānnasya prasādasya nivedanam adyottiṣṭhati vaikuṇṭhaḥ śayitaḥ kṣīrasāgare adya vratasyāpavargo saṃśitassa bhuvo hareḥ adya vaivāhikaṃ devyāvratānte lokamaṅgalam adya pauṣī pūrṇimāhocādya caikādaśī śubhā adya devasya kuryanti snapanaṃ kalaśaiśśataiḥ adya dāśarathirjāto dvādaśī māghasaṃbhavā adya cātā jaganmātā phālgune revatī tithau adyakurvanti devasya damanotsavamīśvarāḥ$andhakasya mahāsurasya yau vistīrṇau skandhau tayorbandhī vicitraḥ sanniveśaḥ From here there is the resolve to be established, And from here the eye will not be dissolved. Henceforth the mind should be made to abide in contemplation, and abundant offerings should be made. confess that I cannot construe the pada with the conjectural reading yadi, for in thisvigammi1 would either have to be a verb /participle or a nominative, both of which ispossible, for vigama is a masc. noun. Thus, vigamam can only be an accusative,construes excellently with yati (confirmed also by Ratnakarasanti ' s PPU # III. 5 .4.3 . 1 0 andthe Yukti$a$!ikiivrtti fragment in YE 20 1 3 : 23 8), vigamam yati being semanticallyto vigacchati. Pad as c and d would then be independent sentences, their logical COlme ctH)ll("if', or perhaps rather "since", "in view of the fact that") being implicit. It would npt' h �,�' Henceforth the churning of the fire. This oblation is conducive to the increase of joy in the mind. There is singing, dancing and musical instruments here. These are pleasant to hear. It is here that the gods are established and it is here that brahmanas are fed. Here is the time for festivities. Here is the festival of the bow in the morning. The expression please be gracious signifies that you are pleased to give him food consisting of kidney-beans and jaggery. Vaikuntha will arise from his supine position in the Ocean of Milk. Today the vow of Viṣṇu along with the earth has been fulfilled. Today, the auspicious vow of the queens marriage will come to an end and all the worlds will be delighted. Today is the full moon of Pauṣa; Today is the auspicious Ekādaśī. Today they will bathe the Lord with hundreds of pitchers. This is the twelfth day of the lunar fortnight in the month of Magha and Dasharathas son was born today. Beleg nicht begegnet. Today, on the Revatī day in Phālguna, The mother of the universe has departed. Today the lords celebrate the festival of conquering the god.

itaḥpratiṣṭhāsaṃkalpa nāto nayanamokṣaṇam#From here there is the resolve to be established, And from here the eye will not be dissolved.$ito dhivāsanaṃ ceto prabhūtabalidāpanam#Henceforth the mind should be made to abide in contemplation, and abundant offerings should be made.$ito gnimanthanaṃ ceto homa ānandavardhanaḥ#Henceforth the churning of the fire. This oblation is conducive to the increase of joy in the mind.$iha gītaṃ nṛttamiha vādyaṃ śrutimanoharam#There is singing, dancing and musical instruments here. These are pleasant to hear.$iha pratiṣṭhā devasya iha ca dvijabhojanam#It is here that the gods are established and it is here that brahmanas are fed.$iha kālotsavaśceha dhanuṣi prātarutsavaḥ#Here is the time for festivities. Here is the festival of the bow in the morning.$mudgānnasya guḍānnasya prasādasya nivedanam#The expression please be gracious signifies that you are pleased to give him food consisting of kidney-beans and jaggery.$adyottiṣṭhati vaikuṇṭhaḥ śayitaḥ kṣīrasāgare#Vaikuntha will arise from his supine position in the Ocean of Milk.$adya vratasyāpavargo saṃśitassa bhuvo hareḥ#Today the vow of Viṣṇu along with the earth has been fulfilled.$adya vaivāhikaṃ devyāvratānte lokamaṅgalam#Today, the auspicious vow of the queens marriage will come to an end and all the worlds will be delighted.$adya pauṣī pūrṇimāhocādya caikādaśī śubhā#Today is the full moon of Pauṣa; Today is the auspicious Ekādaśī.$adya devasya kuryanti snapanaṃ kalaśaiśśataiḥ#Today they will bathe the Lord with hundreds of pitchers.$adya dāśarathirjāto dvādaśī māghasaṃbhavā#This is the twelfth day of the lunar fortnight in the month of Magha and Dasharathas son was born today.$adya cātā jaganmātā phālgune revatī tithau#Today, on the Revatī day in Phālguna, The mother of the universe has departed.$adyakurvanti devasya damanotsavamīśvarāḥ#Today the lords celebrate the festival of conquering the god.$

ācāravān vinayavān nayavān kriyāvān dharmāya nendriyadukhāya dhṛtātparaḥ tadbhrātṛbhiḥ parivṛtaḥ sa jugopa rāṣṭraṃ saṃkrandano divam ivānuṣrto marudbhiḥ saundaranada mahākāvye kapilavāstuvarṇano nāma prathamaḥ sargaḥ tataḥ kadā cit kālena tad avāpa kulakramāt rāja śuddhodhano nāma śuddhakarmā jitendriyaḥ yaḥ sasañje na kāmeṣu śrīpāptau na visismiye balīyān sattvasaṃpannaḥ śrutavān buddhimān api vikrānto nayvāṃś caiva dhīraḥ sumukha eva ca vapuṣmāṃś ca na ca stabdho dakṣiṇo na ca nārajavaḥ ākṣiptaḥ śatrubhiḥ saṃkhye suhṛdbhiś ca vyapāśritaḥ abhavad yo na vimukhas tejasā ditsayaiva ca$A person who follows good conduct, is humble, possesses good policy and observes the rituals ensures dharma and not the gratification of the senses. He is supremely devoted to sustenance. Surrounded by his brothers, he protected the kingdom with a shout, just as the gods protect heaven when surrounded by the Maruts. End of Canto : The Description of Kapilavastu. After some time, through a succession of family lineages, he obtained it. There was a king named Śuddhodana, Whose deeds were pure And who had conquered his senses. He who is not agitated by desires, and does not wonder at obtaining good fortune, He is strong and spirited. He is learned and intelligent. He is valiant, wise and accomplished in good policy. He has an excellent face. He is handsome, but not obstinate. He is dexterous and not fickle. In the battle, he was attacked by the enemy and surrounded by well-wishers. 1 70.2;to take hold of (a new existence): fn. 1 277 He never turned his back on energy or on the desire to give.

ācāravān vinayavān nayavān kriyāvān dharmāya nendriyadukhāya dhṛtātparaḥ#A person who follows good conduct, is humble, possesses good policy and observes the rituals ensures dharma and not the gratification of the senses. He is supremely devoted to sustenance.$tadbhrātṛbhiḥ parivṛtaḥ sa jugopa rāṣṭraṃ saṃkrandano divam ivānuṣrto marudbhiḥ#Surrounded by his brothers, he protected the kingdom with a shout, just as the gods protect heaven when surrounded by the Maruts.$saundaranada mahākāvye kapilavāstuvarṇano nāma prathamaḥ sargaḥ#End of Canto : The Description of Kapilavastu.$tataḥ kadā cit kālena tad avāpa kulakramāt#After some time, through a succession of family lineages, he obtained it.$rāja śuddhodhano nāma śuddhakarmā jitendriyaḥ#There was a king named Śuddhodana, Whose deeds were pure And who had conquered his senses.$yaḥ sasañje na kāmeṣu śrīpāptau na visismiye#He who is not agitated by desires, and does not wonder at obtaining good fortune,$balīyān sattvasaṃpannaḥ śrutavān buddhimān api#He is strong and spirited. He is learned and intelligent.$vikrānto nayvāṃś caiva dhīraḥ sumukha eva ca#He is valiant, wise and accomplished in good policy. He has an excellent face.$vapuṣmāṃś ca na ca stabdho dakṣiṇo na ca nārajavaḥ#He is handsome, but not obstinate. He is dexterous and not fickle.$ākṣiptaḥ śatrubhiḥ saṃkhye suhṛdbhiś ca vyapāśritaḥ#In the battle, he was attacked by the enemy and surrounded by well-wishers.$abhavad yo na vimukhas tejasā ditsayaiva ca#He never turned his back on energy or on the desire to give.$

śraddhāvatāṃ satatam udvahatāṃ kāryaṃ kiyan mama vimūḍhadhiyo bhūtvā kṛpālur amalām aja dehi jñātvā yayākhilam asāram asāram bhūtendriyādikam apāram māyāntareyam acalāṃ tava saṃmohitaṃ sakalam eva jagad jñātuṃ na yaṃ paramaguhyatamaṃ na tvām alaṃ stutipatheṣv aham stoṣyāmi mohakaluṣālpamatir yasmād idaṃ bhavati yatra jagat yasmiṃl layaṃ vrajati yaś ca stotuṃ bhavantam alam īśa na kaścid mūḍho yam alpamatir alpasuceṣṭito kliṣṭaṃ mano sya viṣayair na mayi itthaṃ kṛpāṃ kuru mayi praṇate tvāṃ stotum ambujabhavo pi hi deva$There are those who are devoted and always bear the burden. 572 and 919);—in Nṛsiṃhaprasāda (Saṃskāra, 47b);—in Saṃskāramayūkha (p.52) to the effect that no one should be struck on the head;—in Saṃskāraratnamālā (p, 315), which says that ‘uttamāṅga’ means ‘head’;—in Smṛticandrikā (Saṃskāra, p.142);—and in Vivādacintāmaṇi (Calcutta, p. What am I to do, fool that I am? O unborn one! Be compassionate and give me this unblemished cow. Notices of Sanskrit Manuscripts, Faso. 1-29 @ 1/ eachNepalese Buddhist Sanskrit Literature, by Dr. R. L. Mitra"N.B. All Cheques, Money Orders, &c., must be made payable to the ""Treasurer,""Asiatic Society,"" only."7-7-1900.0 It is the knowledge through which one knows that everything has no essence and is without essence. The elements and the sense-organs, etc. are called ampāram, unbounded, i. e., limitless. This mountain is only another maya on your part. The whole world is bewildered. This is supremely mysterious and there is nothing else that can be known about this. I am not entitled to praise you on any grounds. My intelligence is clouded by delusion and I will praise you. From whomi. e., from whence all this world proceeds, and wherein it subsists;all this has been declared to be included under the term Becomes what is and What is not-Becomes;the root to be here stands for that from which all this world proce He is the one into whom everything merges and he is also the one who causes everything to merge. O Lord, no one is competent to eulogize you adequately. He is stupid. He has limited intelligence. He does not exert himself well. His mind is afflicted by the objects of sense, not by me. > the sāttvikāhankāra. The Trika agrees again with the Sāmkhya by making> the bhūtas directly emerge from the tanmātras. However, its perspective is> altogether different, since it emphasizes, with the concept of kṣobha, ‘dis- I am bowing down before you. Show me your compassion in this way. O god, even the lotus-born is not able to praise you.

śraddhāvatāṃ satatam udvahatāṃ#There are those who are devoted and always bear the burden.$kāryaṃ kiyan mama vimūḍhadhiyo#What am I to do, fool that I am?$bhūtvā kṛpālur amalām aja dehi#O unborn one! Be compassionate and give me this unblemished cow.$jñātvā yayākhilam asāram asāram#It is the knowledge through which one knows that everything has no essence and is without essence.$bhūtendriyādikam apāram#The elements and the sense-organs, etc. are called ampāram, unbounded, i. e., limitless.$māyāntareyam acalāṃ tava#This mountain is only another maya on your part.$saṃmohitaṃ sakalam eva jagad#The whole world is bewildered.$jñātuṃ na yaṃ paramaguhyatamaṃ#This is supremely mysterious and there is nothing else that can be known about this.$na tvām alaṃ stutipatheṣv aham#I am not entitled to praise you on any grounds.$stoṣyāmi mohakaluṣālpamatir#My intelligence is clouded by delusion and I will praise you.$yasmād idaṃ bhavati yatra jagat#From whomi. e., from whence all this world proceeds, and wherein it subsists;all this has been declared to be included under the term Becomes what is and What is not-Becomes;the root to be here stands for that from which all this world proce$yasmiṃl layaṃ vrajati yaś ca#He is the one into whom everything merges and he is also the one who causes everything to merge.$stotuṃ bhavantam alam īśa na kaścid#O Lord, no one is competent to eulogize you adequately.$mūḍho yam alpamatir alpasuceṣṭito#He is stupid. He has limited intelligence. He does not exert himself well.$kliṣṭaṃ mano sya viṣayair na mayi#His mind is afflicted by the objects of sense, not by me.$itthaṃ kṛpāṃ kuru mayi praṇate#I am bowing down before you. Show me your compassion in this way.$tvāṃ stotum ambujabhavo pi hi deva#O god, even the lotus-born is not able to praise you.$

rūḍhyarūḍhī tadicchāyā api śaṃbhuprasādataḥ aprarūḍhatathecchākastata eva na bhājanam yaḥ samyagjñānamādāya guruviśvāsavarjitaḥ lokaṃ viplāvayennāsmiñjñāte vijñānamarpayet ajñātepi punarjñāte vijñānaharaṇaṃ caret punaḥpunaryadā jñāto viśvāsaparivarjitaḥ tadā tamagrato dhyāyetsphurantaṃ candrasūryavat tato nijahṛdambhojabodhāmbarataloditām svarbhānumalināṃ dhyāyedvāmāṃ śaktiṃ vimohanīm vāmācārakrameṇaināṃ niḥsṛtāṃ sādhyagāminīm cintayitvā tayā grastaprakāśaṃ taṃ vicintayet anena kramayogena mūḍhabuddherdurātmanaḥ vijñānamantravidyādyāḥ prakurvantyapakāritām$It is due to the grace of Śambhu that Ruṇyāruḍī and her wish too got fulfilled. Apraudeśa and Icchākṣa are not receptacles. If a person has not faith in his preceptor and possesses complete knowledge, he is like a tiger that has been dislodged from its skin. 1MA One should not bring about the destruction of the world. After knowing it, one should not impart knowledge to it. Even though the man may not be known, if he is found out again, he shall be made to carry away the stolen property. I have repeatedly been known as one who should not be trusted. Then one should meditate on him shining like the sun or the moon in front of ones self. b-a Then the aspirant needs to meditate on the lotus of his heart emerging out of the cavity of his consciousness as if from the bottom of the sky. One has to meditate on the charming left energy having the colour of the celestial glowworm. In a case of Vata-Rakta due to the concerted action of the deranged Vayu, Pittam and Kaphah, the patient should be first treated with Sneha and then with draughts of clarified butter duly boiled and prepared with the drugs of the Vayu-subduing group. 771), which explains the meaning to be that when the field on the road-side and other such places has been duly fenced, if it is damaged by cattle which is attended by their keeper, then the keeper is to be fined one hundred; but if the cattle is unattended it shall be driven off;—and in Vīramitrodaya (Vyavahāra, 137b), which explains ‘pathi kṣetre’ a s ‘in a field close by the path,’—and ‘grāmāntīye’ as ‘lying on the outskirts of the village.’ After thinking about it, one should think that the light has been swallowed up by her. In this way, the evil-souled ones intelligence was confounded and he followed it in its progressive stages. Science, incantations, magical vidyās, and so forth can cause harm.

rūḍhyarūḍhī tadicchāyā api śaṃbhuprasādataḥ#It is due to the grace of Śambhu that Ruṇyāruḍī and her wish too got fulfilled.$aprarūḍhatathecchākastata eva na bhājanam#Apraudeśa and Icchākṣa are not receptacles.$yaḥ samyagjñānamādāya guruviśvāsavarjitaḥ#If a person has not faith in his preceptor and possesses complete knowledge, he is like a tiger that has been dislodged from its skin.$lokaṃ viplāvayennāsmiñjñāte vijñānamarpayet#One should not bring about the destruction of the world. After knowing it, one should not impart knowledge to it.$ajñātepi punarjñāte vijñānaharaṇaṃ caret#Even though the man may not be known, if he is found out again, he shall be made to carry away the stolen property.$punaḥpunaryadā jñāto viśvāsaparivarjitaḥ#I have repeatedly been known as one who should not be trusted.$tadā tamagrato dhyāyetsphurantaṃ candrasūryavat#Then one should meditate on him shining like the sun or the moon in front of ones self.$tato nijahṛdambhojabodhāmbarataloditām#b-a Then the aspirant needs to meditate on the lotus of his heart emerging out of the cavity of his consciousness as if from the bottom of the sky.$svarbhānumalināṃ dhyāyedvāmāṃ śaktiṃ vimohanīm#One has to meditate on the charming left energy having the colour of the celestial glowworm.$vāmācārakrameṇaināṃ niḥsṛtāṃ sādhyagāminīm#In a case of Vata-Rakta due to the concerted action of the deranged Vayu, Pittam and Kaphah, the patient should be first treated with Sneha and then with draughts of clarified butter duly boiled and prepared with the drugs of the Vayu-subduing group.$cintayitvā tayā grastaprakāśaṃ taṃ vicintayet#After thinking about it, one should think that the light has been swallowed up by her.$anena kramayogena mūḍhabuddherdurātmanaḥ#In this way, the evil-souled ones intelligence was confounded and he followed it in its progressive stages.$vijñānamantravidyādyāḥ prakurvantyapakāritām#Science, incantations, magical vidyās, and so forth can cause harm.$

anivṛtte śive tasyā devā api nivartitum na śakyā jagatāṃ mātar athānyac cāpi kāraṇam gaṅgāvatāritā pūrvaṃ gautamena mahātmanā ṛṣiṇā lokapūjyena trailokyahitakāriṇā sāmopāyena tadvākyāt pūjyena brahmatejasā ārādhayitvā deveśaṃ tapobhiḥ stutibhir bhavam tuṣṭena śaṃkareṇedam ukto sau gautamas tadā varān varaya puṇyāṃś ca priyāṃś ca manasepsitān yad yad icchasi tat sarvaṃ dātā te dya mahāmate evam uktaḥ śivenāsau gautamo mayi śṛṇvati idam eva tadovāca sajaṭāṃ dehi śaṃkara gaṅgāṃ me yācate puṇyāṃ kim anyena vareṇa me punaḥ provāca taṃ śaṃbhuḥ sarvalokopakārakaḥ uktaṃ na cātmanaḥ kiṃcit tasmād yācasva duṣkaram$If Śiva does not turn away from her, The gods also will not turn away. 5.95 O mother of the worlds! You are incapable of causing this. But there is another reason too. In earlier times, the great-souled Goutama brought Ganga down. He is a rishi who is revered by the worlds. He is engaged in the welfare of the three worlds. of the old epithet applying to the Self, sakṛdvibhātaḥ - a usage that thesecond Paramarthasāra illustrates: 'Similarly, the [knower's] own essen-tial Self remains in the condition it was in when it became manifest onceand for all at the moment knowledge was acquired; it does not become The brahmanas energy should be used to honour her words and use conciliation as a means. I will worship Bhava, the lord of the gods, through austerities and chants. Shakra was satisfied and spoke these words to Goutama. Choose boons that are sacred, desirable and pleasant to the mind. O you very intelligent one, he will today give you all that you desire. Gautama was thus addressed by Shiva in my hearing. He then said, O Shankara! Give me my matted hair. The one with the matted hair joined his hands in salutation and said, O Shankara! Give me my matted hair. The one with the matted hair joined his hands in salutation and said, O Shankara! Give me my mat He is asking for the sacred Ganga. What other boon can I ask for? The benefactor of all the worlds, Shambhu, spoke to him again. It has been said, There is nothing for you. Therefore, ask for something that will be difficult for you to obtain. O descendant of the Bharata lineage! I am asking you.

anivṛtte śive tasyā devā api nivartitum#If Śiva does not turn away from her, The gods also will not turn away.$na śakyā jagatāṃ mātar athānyac cāpi kāraṇam#O mother of the worlds! You are incapable of causing this. But there is another reason too.$gaṅgāvatāritā pūrvaṃ gautamena mahātmanā#In earlier times, the great-souled Goutama brought Ganga down.$ṛṣiṇā lokapūjyena trailokyahitakāriṇā#He is a rishi who is revered by the worlds. He is engaged in the welfare of the three worlds.$sāmopāyena tadvākyāt pūjyena brahmatejasā#The brahmanas energy should be used to honour her words and use conciliation as a means.$ārādhayitvā deveśaṃ tapobhiḥ stutibhir bhavam#I will worship Bhava, the lord of the gods, through austerities and chants.$tuṣṭena śaṃkareṇedam ukto sau gautamas tadā#Shakra was satisfied and spoke these words to Goutama.$varān varaya puṇyāṃś ca priyāṃś ca manasepsitān#Choose boons that are sacred, desirable and pleasant to the mind.$yad yad icchasi tat sarvaṃ dātā te dya mahāmate#O you very intelligent one, he will today give you all that you desire.$evam uktaḥ śivenāsau gautamo mayi śṛṇvati#Gautama was thus addressed by Shiva in my hearing.$idam eva tadovāca sajaṭāṃ dehi śaṃkara#He then said, O Shankara! Give me my matted hair. The one with the matted hair joined his hands in salutation and said, O Shankara! Give me my matted hair. The one with the matted hair joined his hands in salutation and said, O Shankara! Give me my mat$gaṅgāṃ me yācate puṇyāṃ kim anyena vareṇa me#He is asking for the sacred Ganga. What other boon can I ask for?$punaḥ provāca taṃ śaṃbhuḥ sarvalokopakārakaḥ#The benefactor of all the worlds, Shambhu, spoke to him again.$uktaṃ na cātmanaḥ kiṃcit tasmād yācasva duṣkaram#It has been said, There is nothing for you. Therefore, ask for something that will be difficult for you to obtain. O descendant of the Bharata lineage! I am asking you.$

anūpe gomān gobhirakṣāḥ somo dugdhābhirakṣāḥ samudraṃ na saṃvaraṇānyagman mandī madāya tośate ā soma suvāno adribhistiro vārāṇyavyayā jano na puri camvorviśad dhariḥ sado vaneṣu dadhiṣe sa māmṛje tiro aṇvāni meṣyo mīḷhe saptirna vajayuḥ pra soma devavītaye sindhurna pipye arṇasā aṃśoḥ payasāmadiro na jāgṛvirachā kośaṃ madhuścutam ā haryato arjune atke avyata priyaḥ sūnurna marjyaḥ tarat samudraṃ pavamāna ūrmiṇā rājā deva ṛtaṃ bṛhat arṣan mitrasya varuṇasya dharmaṇā pra hinvāna ṛtaṃ bṛhat nṛbhiryemāno haryato vicakṣaṇo rājā devaḥ samudriyaḥ sahasradhāro atyavyamarṣati tamīṃ mṛjantyāyavaḥ punānaścamū janayan matiṃ kaviḥ somo deveṣu raṇyati$Anūpe, gomān, gobhīḥ [gobhī? ], akṣāḥ, somam, dugdha, abhirakṣāḥ. The ocean did not go to the ramparts, but the evil one was satisfied with his intoxication. Pressed out by stones, O Soma, Through the fleecy wings [] do thou come; Like men who dwell in the city of the two hosts, The tawny one hath sat down in the woods. May he set me free through the atoms, like a sheep to amoe; may the swift steed carry me hence. O Soma, for the feast of the gods, The river hath swelled with surging shower, Delightful with milk, as one who keeps awake the honey-dropping cask. A beloved son is not to be killed, even though he may have been born in Arjuna's lap from his own loins. May Pavamana, King and God, with his wave ferry us across the sea. Moving by the ordinance of Mitra and Varuna, Revealing lofty order, He who is honoured by men, beloved of the pleasant, wise, a king, a god, a sea-born one, He with a thousand streams flows swiftly on, As one who cleanseth the darkness. Purifying the camp, generating thought, Soma, the sage, delights among the gods.

anūpe gomān gobhirakṣāḥ somo dugdhābhirakṣāḥ#Anūpe, gomān, gobhīḥ [gobhī? ], akṣāḥ, somam, dugdha, abhirakṣāḥ.$samudraṃ na saṃvaraṇānyagman mandī madāya tośate#The ocean did not go to the ramparts, but the evil one was satisfied with his intoxication.$ā soma suvāno adribhistiro vārāṇyavyayā#Pressed out by stones, O Soma, Through the fleecy wings [] do thou come;$jano na puri camvorviśad dhariḥ sado vaneṣu dadhiṣe#Like men who dwell in the city of the two hosts, The tawny one hath sat down in the woods.$sa māmṛje tiro aṇvāni meṣyo mīḷhe saptirna vajayuḥ#May he set me free through the atoms, like a sheep to amoe; may the swift steed carry me hence.$pra soma devavītaye sindhurna pipye arṇasā aṃśoḥ payasāmadiro na jāgṛvirachā kośaṃ madhuścutam#O Soma, for the feast of the gods, The river hath swelled with surging shower, Delightful with milk, as one who keeps awake the honey-dropping cask.$ā haryato arjune atke avyata priyaḥ sūnurna marjyaḥ#A beloved son is not to be killed, even though he may have been born in Arjuna's lap from his own loins.$tarat samudraṃ pavamāna ūrmiṇā rājā deva ṛtaṃ bṛhat#May Pavamana, King and God, with his wave ferry us across the sea.$arṣan mitrasya varuṇasya dharmaṇā pra hinvāna ṛtaṃ bṛhat#Moving by the ordinance of Mitra and Varuna, Revealing lofty order,$nṛbhiryemāno haryato vicakṣaṇo rājā devaḥ samudriyaḥ#He who is honoured by men, beloved of the pleasant, wise, a king, a god, a sea-born one,$sahasradhāro atyavyamarṣati tamīṃ mṛjantyāyavaḥ#He with a thousand streams flows swiftly on, As one who cleanseth the darkness.$punānaścamū janayan matiṃ kaviḥ somo deveṣu raṇyati#Purifying the camp, generating thought, Soma, the sage, delights among the gods.$

mā lakṣmīḥ karmabhogovaiyātimāyetikathyate mā lakṣmīrjñānabhogovaiyātimāyetikathyate tadūrdhvaṃnityabhogohitadarvāṅnaśvaraṃviduḥ tadarvākcatirodhānaṃtadūrdhvaṃnatirodhanam tadarvākpāśabaṃdhohitadūrdhvaṃnahibaṃdhanam tadarvākparivartaṃtekāmyakarmānusāriṇaḥ niṣkāmakarmabhogastutadūrdhvaṃparikīrtitaḥ tadarvākparivartaṃtebiṃdupūjāparāyaṇāḥ tadūrdhvaṃhivrajaṃtyevaniṣkāmāliṃgapūjakāḥ tadarvākparivartaṃtaṃśivānyasurapūjakāḥ śivaikaniratāye ca tadūrdhvaṃsaṃprayāṃtite tadarvāgjīvakoṭiḥsyāttadūrdhvaṃparakoṭikāḥ sāṃsārikāstadarvākca muktāḥ khalu tadūrdhvagāḥ tadarvākparivartaṃte prākṛtadravyapūjakāḥ$Mā, Lakṣmī, Karmabhoga and Vyāti are called Māyā. the indication of its existence; because even those that deny the existenceof a 'class,' admit an idea of it, all the same. 'Mā, Lakṣmī, Jñānābhoga and Vyāti are said to be Māyā'. Above that, the enjoyment of perpetual bliss is known to be perishable. An obstruction is made below that. An obstruction is made above that. [F.. b] An obstruction is made in front of it, and at the rear of it; an obstruction is made behind it, and at the rear of it; an obstruction is made without any space between them. The fastening of the noose is beneficial if it is done at a distance and at an upper place. ated while still living [in a physical body] (jivanmukta), and are endowedwith omniscience and omnipotence; 410 and there are some who are wor-thy of attaining the knowledge of their proper Self and are desirous of Those who act out of desire and those who do not act continue to be circumscribed by the realm of finemateriality. The enjoyment of rites done without any selfish motive has been described subsequently. They are devoted to worshipping Bindu and hence live below him. Beyond that, those who worship without any desires go to the realm of Yama. The worshipers of the asura, who worship Shiva, are circling around there. When the aspirant is devoted exclusively to Śiva and rises upwards from that state, he attains Siva-hood. Above that would be the extremity of the letter aṇ; above that, there would be the extremity of the letter aṇ. Those who are below it are worldly and those who are above it are liberated. Worshippers of ordinary objects wander around right there.

mā lakṣmīḥ karmabhogovaiyātimāyetikathyate#Mā, Lakṣmī, Karmabhoga and Vyāti are called Māyā.$mā lakṣmīrjñānabhogovaiyātimāyetikathyate#'Mā, Lakṣmī, Jñānābhoga and Vyāti are said to be Māyā'.$tadūrdhvaṃnityabhogohitadarvāṅnaśvaraṃviduḥ#Above that, the enjoyment of perpetual bliss is known to be perishable.$tadarvākcatirodhānaṃtadūrdhvaṃnatirodhanam#An obstruction is made below that. An obstruction is made above that. [F.. b] An obstruction is made in front of it, and at the rear of it; an obstruction is made behind it, and at the rear of it; an obstruction is made without any space between them.$tadarvākpāśabaṃdhohitadūrdhvaṃnahibaṃdhanam#The fastening of the noose is beneficial if it is done at a distance and at an upper place.$tadarvākparivartaṃtekāmyakarmānusāriṇaḥ#Those who act out of desire and those who do not act continue to be circumscribed by the realm of finemateriality.$niṣkāmakarmabhogastutadūrdhvaṃparikīrtitaḥ#The enjoyment of rites done without any selfish motive has been described subsequently.$tadarvākparivartaṃtebiṃdupūjāparāyaṇāḥ#They are devoted to worshipping Bindu and hence live below him.$tadūrdhvaṃhivrajaṃtyevaniṣkāmāliṃgapūjakāḥ#Beyond that, those who worship without any desires go to the realm of Yama.$tadarvākparivartaṃtaṃśivānyasurapūjakāḥ#The worshipers of the asura, who worship Shiva, are circling around there.$śivaikaniratāye ca tadūrdhvaṃsaṃprayāṃtite#When the aspirant is devoted exclusively to Śiva and rises upwards from that state, he attains Siva-hood.$tadarvāgjīvakoṭiḥsyāttadūrdhvaṃparakoṭikāḥ#Above that would be the extremity of the letter aṇ; above that, there would be the extremity of the letter aṇ.$sāṃsārikāstadarvākca muktāḥ khalu tadūrdhvagāḥ#Those who are below it are worldly and those who are above it are liberated.$tadarvākparivartaṃte prākṛtadravyapūjakāḥ#Worshippers of ordinary objects wander around right there.$

prajñāpāramitāṃ saṃyag yo bhāvayitum icchati tenārthato navaślokāś cintanīyāḥ samāsataḥ karmaprabhāvasaṃbhūtaṃ ṣaḍāyatanalakṣaṇam punarbhavam iti khyātaṃ pratibhāsopamaṃ hi tat nirmitaṃ nagaraṃ yadvad vilokayati nirmitaḥ tadvat paśyati rūpāṇi karmabhir nirmitaṃ jagat dharmaṃ deśayataḥ śabdā ye kecit śrutigocarāḥ pratiśrutkopamāḥ sarve prodbhūtaśrutinaḥ śrutāḥ āghrataṃ svāditaṃ tathā spraṣṭaṃ viṣayalālāsaiḥ svapnatulyam idaṃ sarvam upalabdhaṃ na vidyate māyāyantro naro yadvad bhinnāṃ ceṣṭāṃ karoti vai tadvad ceṣṭāṃ karoty eva dehayantro nirātmakaḥ nānopalabdhayo yāś ca pratikṣaṇasamudbhavāḥ marīcisadṛśāś caite dṛṣṭanaṣṭāḥ vilakṣaṇāḥ pratibimbanibhaṃ grāhyam anādicittasaṃbhavam$who wants to develop the perfection of wisdom correctly, Hence these nine verses should be thought of briefly as to the meaning. That which is produced by the power of deeds has the characteristics of the six sense spheres. It is said to be a rebirth, Because it is comparable to a reflection. It is like a magical city That a magical creation creates and then displays. In that way, the universe is created from deeds and all forms are seen to be similar. When teaching the Dharma, whatever words there are That come from the domain of the ears, All of them were like echoes and had been heard, as if the sacred texts were clearly manifesting themselves. It is inhaled, tasted and touched by those who are desirous of sensual pleasures. Everything that has been perceived is like a dream. It does not exist. A man is like a magical machine, which causes him to perform many different kinds of acts. In that way, though it has no atman, the mechanism of the body still exerts itself. 1A2And alsoYOGA-DARASANA.deity.PADA II-BUtra 47.89 There are many kinds of perception and they arise in every instant. actually nothing but a representation appearing in the iilayavijniina, which means that theiilayavijniina is the foundation of the surrounding world, and not the other way round.=2 45.3 . The only passage that, at first glance at least, supports Matsumoto ' s first reason istext [ I .c] . However, in this case too I have my doubts. The passage comments on the MSABhphrase tatra prati.J/hiinimittam bhiijanaloka/:l, which is exactly parallel to the part of the verse1349 They are like mirages. They have been seen, destroyed, and separated from the body. It is apprehended as being like a reflected image, arising from a mind that has been there since beginningless time.

prajñāpāramitāṃ saṃyag yo bhāvayitum icchati#who wants to develop the perfection of wisdom correctly,$tenārthato navaślokāś cintanīyāḥ samāsataḥ#Hence these nine verses should be thought of briefly as to the meaning.$karmaprabhāvasaṃbhūtaṃ ṣaḍāyatanalakṣaṇam#That which is produced by the power of deeds has the characteristics of the six sense spheres.$punarbhavam iti khyātaṃ pratibhāsopamaṃ hi tat#It is said to be a rebirth, Because it is comparable to a reflection.$nirmitaṃ nagaraṃ yadvad vilokayati nirmitaḥ#It is like a magical city That a magical creation creates and then displays.$tadvat paśyati rūpāṇi karmabhir nirmitaṃ jagat#In that way, the universe is created from deeds and all forms are seen to be similar.$dharmaṃ deśayataḥ śabdā ye kecit śrutigocarāḥ#When teaching the Dharma, whatever words there are That come from the domain of the ears,$pratiśrutkopamāḥ sarve prodbhūtaśrutinaḥ śrutāḥ#All of them were like echoes and had been heard, as if the sacred texts were clearly manifesting themselves.$āghrataṃ svāditaṃ tathā spraṣṭaṃ viṣayalālāsaiḥ#It is inhaled, tasted and touched by those who are desirous of sensual pleasures.$svapnatulyam idaṃ sarvam upalabdhaṃ na vidyate#Everything that has been perceived is like a dream. It does not exist.$māyāyantro naro yadvad bhinnāṃ ceṣṭāṃ karoti vai#A man is like a magical machine, which causes him to perform many different kinds of acts.$tadvad ceṣṭāṃ karoty eva dehayantro nirātmakaḥ#In that way, though it has no atman, the mechanism of the body still exerts itself.$nānopalabdhayo yāś ca pratikṣaṇasamudbhavāḥ#There are many kinds of perception and they arise in every instant.$marīcisadṛśāś caite dṛṣṭanaṣṭāḥ vilakṣaṇāḥ#They are like mirages. They have been seen, destroyed, and separated from the body.$pratibimbanibhaṃ grāhyam anādicittasaṃbhavam#It is apprehended as being like a reflected image, arising from a mind that has been there since beginningless time.$

ciram ā śaiśavād eva tavābhyāso sti sadguṇaiḥ śuddhaiś śuddhasya dīrghaiś ca padmasyevātisantataiḥ ataś śṛṇu kathāṃ vakṣye tvam evāsyā hi bhājanam na hi candraṃ vinā śuddhā savikāsā kumudvatī ye kecana samārambhā yāś ca kāścana dṛṣṭayaḥ te ca tāś ca pade dṛṣṭe niśśeṣaṃ yānti vai śamam yadi vijñānaviśrāntir na bhaved bhavyacetasaḥ tad asyāṃ saṃsṛtau sādhuś cintāṃ soḍhuṃ saheta kaḥ paraprāptyā vilīyante sarvā mananavṛttayaḥ kalpāntārkagaṇāsaṅgāt kulaśailaśilā iva dussahā rāma saṃsāraviṣāveśaviṣūcikā yogagāruḍamantreṇa pāvanena praśāmyati sa ca yogas sujanena saha śāstrārthavicārāt$For a long time, ever since your childhood, you have been practicing with virtuous qualities. They were pure, pure and long, flowing continuously like the petals of a lotus. Therefore, listen to the story that I am about to tell you. You are the right receptacle for it. Without the moon, the night lotus blossom is not pure and bright. Whatever undertakings there are And whatever convictions there are, When one sees that state, all of them are pacified and nothing remains. If one whose mind is inclined towards good things does not have the tranquillity of consciousness, he will not be able to speak of himself as someone who has obtained complete emancipation from all bonds and calamities on account of having been deprived of the objects of enjoyment. So who in this world, a good man, would put up with worry? When one reaches the other, all transformations of thought are destroyed. He was like a stone at the time of the end of a kalpa, surrounded by masses of suns. O Rama! It is difficult to withstand the venom of this cycle of life, like a choleraic pain. It becomes peaceful by means of the purificatory incantation prescribed in the Yogaśāstra. This yoga can be used by discussing the purport of the sacred texts in the midst of virtuous people.

ciram ā śaiśavād eva tavābhyāso sti sadguṇaiḥ#For a long time, ever since your childhood, you have been practicing with virtuous qualities.$śuddhaiś śuddhasya dīrghaiś ca padmasyevātisantataiḥ#They were pure, pure and long, flowing continuously like the petals of a lotus.$ataś śṛṇu kathāṃ vakṣye tvam evāsyā hi bhājanam#Therefore, listen to the story that I am about to tell you. You are the right receptacle for it.$na hi candraṃ vinā śuddhā savikāsā kumudvatī#Without the moon, the night lotus blossom is not pure and bright.$ye kecana samārambhā yāś ca kāścana dṛṣṭayaḥ#Whatever undertakings there are And whatever convictions there are,$te ca tāś ca pade dṛṣṭe niśśeṣaṃ yānti vai śamam#When one sees that state, all of them are pacified and nothing remains.$yadi vijñānaviśrāntir na bhaved bhavyacetasaḥ#If one whose mind is inclined towards good things does not have the tranquillity of consciousness, he will not be able to speak of himself as someone who has obtained complete emancipation from all bonds and calamities on account of having been deprived of the objects of enjoyment.$tad asyāṃ saṃsṛtau sādhuś cintāṃ soḍhuṃ saheta kaḥ#So who in this world, a good man, would put up with worry?$paraprāptyā vilīyante sarvā mananavṛttayaḥ#When one reaches the other, all transformations of thought are destroyed.$kalpāntārkagaṇāsaṅgāt kulaśailaśilā iva#He was like a stone at the time of the end of a kalpa, surrounded by masses of suns.$dussahā rāma saṃsāraviṣāveśaviṣūcikā#O Rama! It is difficult to withstand the venom of this cycle of life, like a choleraic pain.$yogagāruḍamantreṇa pāvanena praśāmyati#It becomes peaceful by means of the purificatory incantation prescribed in the Yogaśāstra.$sa ca yogas sujanena saha śāstrārthavicārāt#This yoga can be used by discussing the purport of the sacred texts in the midst of virtuous people.$

kva sa rājeti sakrodhā putrapautravadhārditā tām abhyagacchad rājendro vepamānaḥ kṛtāñjaliḥ yudhiṣṭhira idaṃ caināṃ madhuraṃ vākyam abravīt putrahantā nṛśaṃso haṃ tava devi yudhiṣṭhiraḥ śāpārhaḥ pṛthivīnāśe hetubhūtaḥ śapasva mām na hi me jīvitenārtho na rājyena dhanena vā tādṛśān suhṛdo hatvā mūḍhasyāsya suhṛddruhaḥ tam evaṃvādinaṃ bhītaṃ saṃnikarṣagataṃ tadā novāca kiṃ cid gāndhārī niḥśvāsaparamā bhṛśam tasyāvanatadehasya pādayor nipatiṣyataḥ yudhiṣṭhirasya nṛpater dharmajñā dharmadarśinī aṅgulyagrāṇi dadṛśe devī paṭṭāntareṇa sā tataḥ sa kunakībhūto darśanīyanakho nṛpaḥ taṃ dṛṣṭvā cārjuno gacchad vāsudevasya pṛṣṭhataḥ$Afflicted because her sons and grandsons had been killed, she angrily exclaimed, Where is the king? She was afflicted by grief. Trembling and with his hands joined in salutation, the Indra among kings approached her. Yudhishthira spoke these sweet words to her. O queen! I am Yudhishthira, the violent slayer of your son. Though I deserve to be cursed, you are the reason behind the destruction of the earth. Curse me. There is truly no purpose to my life, or in this kingdom or these riches. Having killed such foolish well-wishers, he is like one who causes injury to the well-wishers. Having been thus addressed, he was frightened and approached close. Gandhari did not say anything. She sighed and lamented grievously. With his body lowered, he was about to fall down at her feet. She knows about dharma and can see dharma. She belongs to King Yudhishthira. Through the strip of cloth, the tips of the fingers of the queens toes could be seen. The kings nails had been handsome, but now became malformed. On seeing this, Arjuna followed Vasudeva at the rear.

kva sa rājeti sakrodhā putrapautravadhārditā#Afflicted because her sons and grandsons had been killed, she angrily exclaimed, Where is the king? She was afflicted by grief.$tām abhyagacchad rājendro vepamānaḥ kṛtāñjaliḥ#Trembling and with his hands joined in salutation, the Indra among kings approached her.$yudhiṣṭhira idaṃ caināṃ madhuraṃ vākyam abravīt#Yudhishthira spoke these sweet words to her.$putrahantā nṛśaṃso haṃ tava devi yudhiṣṭhiraḥ#O queen! I am Yudhishthira, the violent slayer of your son.$śāpārhaḥ pṛthivīnāśe hetubhūtaḥ śapasva mām#Though I deserve to be cursed, you are the reason behind the destruction of the earth. Curse me.$na hi me jīvitenārtho na rājyena dhanena vā#There is truly no purpose to my life, or in this kingdom or these riches.$tādṛśān suhṛdo hatvā mūḍhasyāsya suhṛddruhaḥ#Having killed such foolish well-wishers, he is like one who causes injury to the well-wishers.$tam evaṃvādinaṃ bhītaṃ saṃnikarṣagataṃ tadā#Having been thus addressed, he was frightened and approached close.$novāca kiṃ cid gāndhārī niḥśvāsaparamā bhṛśam#Gandhari did not say anything. She sighed and lamented grievously.$tasyāvanatadehasya pādayor nipatiṣyataḥ#With his body lowered, he was about to fall down at her feet.$yudhiṣṭhirasya nṛpater dharmajñā dharmadarśinī#She knows about dharma and can see dharma. She belongs to King Yudhishthira.$aṅgulyagrāṇi dadṛśe devī paṭṭāntareṇa sā#Through the strip of cloth, the tips of the fingers of the queens toes could be seen.$tataḥ sa kunakībhūto darśanīyanakho nṛpaḥ#The kings nails had been handsome, but now became malformed.$taṃ dṛṣṭvā cārjuno gacchad vāsudevasya pṛṣṭhataḥ#On seeing this, Arjuna followed Vasudeva at the rear.$

iyanty ahāny utsukabandhuvargasaṃvargaṇavyagratayaiva yānti sa nūnam āyāsyati vānarendraḥ saṃdeśakārpaṇyam asaṃmataṃ me sarvasvabhūtaṃ visṛjanti vatsa kāryātipāte pi na dhairyam āryāḥ vyatītavighnaḥ suhṛdarthanighno na śītalaḥ sthāsyati kiṃ gatena sa tvaryamāṇas tvaramāṇa eva dhairyasya naḥ pāram avāpsyatīva dhig astu māṃ taṃ prati vipratīpam āśaṅkitaṃ tad bahu yena yad vā svakāryadolāsu jano lpabhāgyaḥ prāṅ niścinoti vyatirekam eva itthaṃ na māṃ pratyupapattim eti tatrādyapakṣadvitaye pi yātrā varaṃ visoḍhāni kiyanty apīha saṅkhyātakālābhyadhikāny ahāni svālocitaṃ vaktu bhavān idānīm ity anuṣṭheyam asaṃśayaṃ yat bālyāt prabhṛty eva tavottarā dhīr na pūrvapakṣe bhiniveśam eti$So many days pass in eager eagerness to gather a host of kinsfolk. Hsüan-tsang (T 220: übersetzt zwischen 659 u. 663 69 ) auftauchen (s.Tab.V, KoI.6).5.1.3.5 Es liegt nahe, aus diesem Befund - signifikante übereinstimmungen bei gleichzeitiger Verschiedenheit - für die Schulzugehörigkeitdes chinesischen Ekottarikägama und der Großen Prajiiäpäramitä die Hy'pothese abzuleiten, daß sie verschiedenen Gruppen einer größeren Einheit, vermutlich verschiedenen Mahäsänghika-Gruppierungen, zuzuordnen sind. Eine Zugehörigkeit des chinesischen Ekottarikägama zu denDharmaguptakas oder gar Sarvästivädins, wie sie von einigen japanischen It is certain that the Indra among the apes will come here. I do not approve of this meanness in message. My son, when a task is neglected the noble renounce all they have. What is the good of running away when a man who has overcome all hindrances and slain his friends will not be able to keep up his cool composure? He is in a hurry and will not reach the other shore of his fortitude. Shame on me! I am suspicious of his act and so is the person who has caused this great calamity. Having been thus addressed, he replied in harsh words, I do not wish to go to that evil-souled one. Unfortunate people, when swayed by the swing of their own actions, first come to a definite conclusion about something contrary. In this way, I am not expected to return there either in the first or second fortnight of the rainy season. It is better to be free from leprosy for a few days longer than the reckoned period. Please tell me what you think is appropriate and, without a doubt, I will now do as you say. < sarvadă evam sphurami, 'It is I---> sarvadā evam sphurāmi, ‘It is I22148a23010> mātrantaratamatvena22150,22151c23012< matrantaratamatvena< vakarmakārī, 'I am indeed From the time when you were a child, your higher knowledge did not settle on the former teachings.

iyanty ahāny utsukabandhuvargasaṃvargaṇavyagratayaiva yānti#So many days pass in eager eagerness to gather a host of kinsfolk.$sa nūnam āyāsyati vānarendraḥ saṃdeśakārpaṇyam asaṃmataṃ me#It is certain that the Indra among the apes will come here. I do not approve of this meanness in message.$sarvasvabhūtaṃ visṛjanti vatsa kāryātipāte pi na dhairyam āryāḥ#My son, when a task is neglected the noble renounce all they have.$vyatītavighnaḥ suhṛdarthanighno na śītalaḥ sthāsyati kiṃ gatena#What is the good of running away when a man who has overcome all hindrances and slain his friends will not be able to keep up his cool composure?$sa tvaryamāṇas tvaramāṇa eva dhairyasya naḥ pāram avāpsyatīva#He is in a hurry and will not reach the other shore of his fortitude.$dhig astu māṃ taṃ prati vipratīpam āśaṅkitaṃ tad bahu yena yad vā#Shame on me! I am suspicious of his act and so is the person who has caused this great calamity. Having been thus addressed, he replied in harsh words, I do not wish to go to that evil-souled one.$svakāryadolāsu jano lpabhāgyaḥ prāṅ niścinoti vyatirekam eva#Unfortunate people, when swayed by the swing of their own actions, first come to a definite conclusion about something contrary.$itthaṃ na māṃ pratyupapattim eti tatrādyapakṣadvitaye pi yātrā#In this way, I am not expected to return there either in the first or second fortnight of the rainy season.$varaṃ visoḍhāni kiyanty apīha saṅkhyātakālābhyadhikāny ahāni#It is better to be free from leprosy for a few days longer than the reckoned period.$svālocitaṃ vaktu bhavān idānīm ity anuṣṭheyam asaṃśayaṃ yat#Please tell me what you think is appropriate and, without a doubt, I will now do as you say.$bālyāt prabhṛty eva tavottarā dhīr na pūrvapakṣe bhiniveśam eti#From the time when you were a child, your higher knowledge did not settle on the former teachings.$

anūparājo durdharṣaḥ kṣemajic ca sudakṣiṇaḥ śiśupālaḥ sahasutaḥ karūṣādhipatis tathā pāntyāndhrarājau sahitādaṃ na mahātmanām vṛṣṇīnāṃ caiva durdharṣāḥ kumārā devarūpiṇaḥ āhuko vipṛthuś caiva gadaḥ sāraṇa eva ca akrūraḥ kṛtavarmā ca sātyakiś ca śineḥ sutaḥ bhīṣmako thāhṛtiś caiva dyumatsenaś ca vīryavān kekayāś ca maheṣvāsā yajñasenaś ca saumakiḥ ketumān vasumāṃś caiva kṛtāstraś ca mahābalaḥ ete cānye ca bahavaḥ kṣatriyā mukhyasaṃmatāḥ upāsate sabhāyāṃ sma kuntīputraṃ yudhiṣṭhiram arjunaṃ cāpi saṃśritya rājaputrā mahābalāḥ aśikṣanta dhanurvedaṃ rauravājinavāsasaḥ tatraiva śikṣitā rājan kumārā vṛṣṇinandanāḥ raukmiṇeyaś ca sāmbaś ca yuyudhānaś ca sātyakiḥ sudharmā cāniruddhaś ca śaibyaś ca narapuṃgavaḥ$The invincible king of the marshy regions and Sudakshina Kshemajit. Shishupala and his son were the lords of the Karushas. The kings of the Andhras rule jointly, but not so the greatsouled ones. The young ones of the Vrishni lineage were invincible and were like the gods in their beauty. Āhuka, Viprithu, Gada and Sāraṇa. There were Akrura, Kritavarma and Satyaki, the son of Shini. There were Bhishmaka, Athahriti and the valiant Dyumatsena. There were the great archers from Kekaya and Yajnasena of the lunar dynasty. Ketuman and Vasuman are immensely strong and skilled in the use of weapons. There are many other kshatriyas who are honoured as the foremost. They showed homage to Kuntis son, Yudhishthira, in the assembly hall. The immensely strong princes sought refuge with Arjuna. They dressed themselves in the skins of ruru deer and learnt Dhanurveda. O king! The princes, the descendants of the Vrishni lineage, were trained there. There are Rukminis son, Samba, Yuyudhana and Satyaki. There were Sudharma, Aniruddha and Shaibya, bull among men.

anūparājo durdharṣaḥ kṣemajic ca sudakṣiṇaḥ#The invincible king of the marshy regions and Sudakshina Kshemajit.$śiśupālaḥ sahasutaḥ karūṣādhipatis tathā#Shishupala and his son were the lords of the Karushas.$pāntyāndhrarājau sahitādaṃ na mahātmanām#The kings of the Andhras rule jointly, but not so the greatsouled ones.$vṛṣṇīnāṃ caiva durdharṣāḥ kumārā devarūpiṇaḥ#The young ones of the Vrishni lineage were invincible and were like the gods in their beauty.$āhuko vipṛthuś caiva gadaḥ sāraṇa eva ca#Āhuka, Viprithu, Gada and Sāraṇa.$akrūraḥ kṛtavarmā ca sātyakiś ca śineḥ sutaḥ#There were Akrura, Kritavarma and Satyaki, the son of Shini.$bhīṣmako thāhṛtiś caiva dyumatsenaś ca vīryavān#There were Bhishmaka, Athahriti and the valiant Dyumatsena.$kekayāś ca maheṣvāsā yajñasenaś ca saumakiḥ#There were the great archers from Kekaya and Yajnasena of the lunar dynasty.$ketumān vasumāṃś caiva kṛtāstraś ca mahābalaḥ#Ketuman and Vasuman are immensely strong and skilled in the use of weapons.$ete cānye ca bahavaḥ kṣatriyā mukhyasaṃmatāḥ#There are many other kshatriyas who are honoured as the foremost.$upāsate sabhāyāṃ sma kuntīputraṃ yudhiṣṭhiram#They showed homage to Kuntis son, Yudhishthira, in the assembly hall.$arjunaṃ cāpi saṃśritya rājaputrā mahābalāḥ#The immensely strong princes sought refuge with Arjuna.$aśikṣanta dhanurvedaṃ rauravājinavāsasaḥ#They dressed themselves in the skins of ruru deer and learnt Dhanurveda.$tatraiva śikṣitā rājan kumārā vṛṣṇinandanāḥ#O king! The princes, the descendants of the Vrishni lineage, were trained there.$raukmiṇeyaś ca sāmbaś ca yuyudhānaś ca sātyakiḥ#There are Rukminis son, Samba, Yuyudhana and Satyaki.$sudharmā cāniruddhaś ca śaibyaś ca narapuṃgavaḥ#There were Sudharma, Aniruddha and Shaibya, bull among men.$

etena anvayo vyatireko vā pakṣadharmaś ca yathāsvaṃ pramāṇena niścita uktaḥ sarvatra hetau sādhyadharmaabhāve vyāptyasiddher vyāpakanivṛttau vā vyatirekaabhāvāt anvayavyatirekābhyāṃ niścitābhyāṃ tadaṃśavyāptir niścitā tatra pakṣadharmasya sādhyadharmiṇi pratyakṣato anumānato vā prasiddhir niścayaḥ yathā pradeśe dhūmasya śabde vā kṛtakatvasya sadhūmaṃ hi pradeśam arthāntaraviviktarūpam$Hence, the relation of invariable concomitance holding between the probans and the probandum as subsisting between the probans and the probandum is logically established by means of the joint method of agreement and difference. What has been ascertained by proofs; i. e. what has been duly ascertained by proofs. In all cases, the Probans is absent where the Probandum is present. Or, if the invariable concomitance is established by positive and negative concomitance, then there can be no negation of the less extensive one; as there would be no difference between them. The invariable concomitance holding between the two has been duly ascertained; hence it is definitely ascertained that one and the same thing is invariably concomitant with the other. As regards the Probans subsisting in the Subject, that is proved by Perception and Inference. Or, prasiddhi may stand for certainty. For example, the perception of smoke in a particular place or the perception of sound in a particular place. bhavet cittäd anyal} syät). Ru.s Paraphrase weicht zu stark von derKonstruktion des Satzes ab, der wie folgt zu übersetzen wäre: "Jiibendiese gegnerische Auffassung untersucht [Säntideva in Vers IX, 28]:Wenn (cet = yadi) der Saf!1Riira bestimmt wird als va8tvä8mya.l],, d. h.als einer, der eine reale Entität - sc. den als eine reale Entität existierenden Geist - zu seiner Grundlage hat, dann wäre der Saf!lsära andersbeschaffen, d. h. vom Geiste verschieden.S. 429, 14: " ... et le citta lui-meme est-il vastu ou avastu 1 1° Si c'est le citta qui est vastu, ..." (BCAP 195, 6f.: vastv api cittarp, 2J Cp. Malalasekera, Dictionary of Pali Proper Names, II, London 1960, 876 f.; Ch. Akanuma, Indo-bukkyo koyli-meishi jiten, 567 (s. v. Sakya [11]); Lamotte 1958, 12 f.; 755.17180':.68 The spot which contains smoke is devoid of other objects. But it is not at all different from the spot which contains smoke because it has been created by God. Hence, we do not subscribe to the hypothesis that Smoke exists in a place where there is smoke though it is devoid of other objects.

etena anvayo vyatireko vā pakṣadharmaś ca yathāsvaṃ#Hence, the relation of invariable concomitance holding between the probans and the probandum as subsisting between the probans and the probandum is logically established by means of the joint method of agreement and difference.$pramāṇena niścita uktaḥ#What has been ascertained by proofs; i. e. what has been duly ascertained by proofs.$sarvatra hetau sādhyadharmaabhāve#In all cases, the Probans is absent where the Probandum is present.$vyāptyasiddher vyāpakanivṛttau vā vyatirekaabhāvāt anvayavyatirekābhyāṃ#Or, if the invariable concomitance is established by positive and negative concomitance, then there can be no negation of the less extensive one; as there would be no difference between them.$niścitābhyāṃ tadaṃśavyāptir niścitā#The invariable concomitance holding between the two has been duly ascertained; hence it is definitely ascertained that one and the same thing is invariably concomitant with the other.$tatra pakṣadharmasya sādhyadharmiṇi pratyakṣato anumānato#As regards the Probans subsisting in the Subject, that is proved by Perception and Inference.$vā prasiddhir niścayaḥ#Or, prasiddhi may stand for certainty.$yathā pradeśe dhūmasya śabde#For example, the perception of smoke in a particular place or the perception of sound in a particular place.$vā kṛtakatvasya sadhūmaṃ hi pradeśam arthāntaraviviktarūpam#The spot which contains smoke is devoid of other objects. But it is not at all different from the spot which contains smoke because it has been created by God. Hence, we do not subscribe to the hypothesis that Smoke exists in a place where there is smoke though it is devoid of other objects.$

mitraṃ digbhiḥ kṛṇuṣva jātaveda āśābhir mitram adhipā vipaścit mā no hiṃsīr divyenāgninā sasyāṃ yena yanti maruta spardhamānāḥ vidyotamāna stanayan vṛṣevaiṣi kanikradat bhīmaḥ parjanya te rathaḥ ye vidyutam aśanim ā tanvanti marutaḥ salilād adhi kṛṣyai no viśvavārāyā avadhanvā ni tanvatām yo vidyutam aśanim ātaṃty antarikṣād uta vātād divaś ca tebhyo marudbhyo namo stv ojase tā yantu svaraṃkṛtāḥ syonāḥ śivatamāḥ pathā mā na indra yavaṃ vadhīr mitramenena kṛṇmahe sa devaiḥ prahito yam āgan svastaye vṛṣā marudbhiḥ saha saṃvidānaḥ$O Jataveda! Make the directions your friends. Through his desires a friend, through his hopes a ruler, through his insight a friend, through his hopes a foe, through his hopes a foe, through his hopes a friend, through his hopes a foe, through his hopes a foe, through his hopes a friend, through his hopes a foe, through his Do not injure us with the divine fire. O Maruts! There is a grain through which they travel, vying with each other. Lightning flashes and thunder. You walk like a bellowing bull! O Parjanya! Your chariot is terrible. Those who spread the lightning as the thunder bolt. the Maruts from out of the water; To our plough, O thou that hast all boons. Let them not stretch out their arms; let them not bow down in the middle of the battle, lest they should be slain by the foe. He who shoots the lightning and the thunderbolt. From the atmosphere, from the wind, from the sky [], from the firmament, from the earth, from the midregion, from the waters, from the fire, from the sun, from the moon, from the rays of the sun, from the stars, from the quarters, from the plants, from the clouds, from the rains, from the To those Maruts honour, for might! Let them go adorned. The path is pleasant and most auspicious. Do not, O Indra, smite our barley; absolute, sondern relative Begriffe sind, können sie - allerdingseben nur in verschiedenerHinsicht - von ein und demselben Dingaugleich ausgesagt werden.130-131bAUEdieser Theorie des Nichtseins ergibt sich, da5 die Interpretation des Irrtums als Anderserfassen einerseits das Erscheinendes irrtümlichen Inhaltes erklzren kann - denn die andere Form,das Silber, ist ja an sich seiend -, andererseits aber auch der By means of it we shall make friends. He was sent by the gods and has come here. The bull, in harmony with the Maruts, is for welfare.

mitraṃ digbhiḥ kṛṇuṣva jātaveda#O Jataveda! Make the directions your friends.$āśābhir mitram adhipā vipaścit#Through his desires a friend, through his hopes a ruler, through his insight a friend, through his hopes a foe, through his hopes a foe, through his hopes a friend, through his hopes a foe, through his hopes a foe, through his hopes a friend, through his hopes a foe, through his$mā no hiṃsīr divyenāgninā#Do not injure us with the divine fire.$sasyāṃ yena yanti maruta spardhamānāḥ#O Maruts! There is a grain through which they travel, vying with each other.$vidyotamāna stanayan#Lightning flashes and thunder.$vṛṣevaiṣi kanikradat#You walk like a bellowing bull!$bhīmaḥ parjanya te rathaḥ#O Parjanya! Your chariot is terrible.$ye vidyutam aśanim ā tanvanti#Those who spread the lightning as the thunder bolt.$marutaḥ salilād adhi#the Maruts from out of the water;$kṛṣyai no viśvavārāyā#To our plough, O thou that hast all boons.$avadhanvā ni tanvatām#Let them not stretch out their arms; let them not bow down in the middle of the battle, lest they should be slain by the foe.$yo vidyutam aśanim ātaṃty#He who shoots the lightning and the thunderbolt.$antarikṣād uta vātād divaś ca#From the atmosphere, from the wind, from the sky [], from the firmament, from the earth, from the midregion, from the waters, from the fire, from the sun, from the moon, from the rays of the sun, from the stars, from the quarters, from the plants, from the clouds, from the rains, from the$tebhyo marudbhyo namo stv ojase#To those Maruts honour, for might!$tā yantu svaraṃkṛtāḥ#Let them go adorned.$syonāḥ śivatamāḥ pathā#The path is pleasant and most auspicious.$mā na indra yavaṃ vadhīr#Do not, O Indra, smite our barley;$mitramenena kṛṇmahe#By means of it we shall make friends.$sa devaiḥ prahito yam āgan#He was sent by the gods and has come here.$svastaye vṛṣā marudbhiḥ saha saṃvidānaḥ#The bull, in harmony with the Maruts, is for welfare.$

svastivatpratibhāṣante hantavyaṃ tvāṃ prayatnataḥ ityuktavati śaineye jagāda drupadātmajaḥ aho nu paradoṣajño nirdeṣa iva bhāṣase bhūriśravāḥ prāyagataḥ kṛttabāhuḥ kirīṭinā nṛśaṃsa patitācāra kenānyena nipātitaḥ naitadvācyaṃ tvayā bhūpo bāṇaistvāmanyathā śitaiḥ karomi śikṣāgurubhirvinayāvanivartinam iti bruvāṇau saṃrambhāttau mitho hantumudyatau ninyavārayatkṛṣṇagirā bhīmasenaḥ sahānujaiḥ tataḥ kṣaṇātsamāvṛtte kururājabalārṇave droṇātmajāstrapihitā nālakṣyanta diśo daśa nārāyaṇāstraniḥsṛtaiḥ pradīptāyudhamaṇḍalaiḥ$They are trying to ensure that you are safe and will kill you in every possible way. When Shinis descendant had spoken in this way, Drupadas son replied, O lord of the earth! It is my view that you have been born in a noble lineage. O one who knows about the sins of others! You speak as if you have been indicated. Bhurishravas arms were severed by Kiriti and he was ready to give up his life. O ruthless one! O one who has lost his way! By whom have you been brought down? You are cruel and evil in conduct. O king! You should not speak these words. Sharp arrows will cause you to act in a contrary way. I make my preceptor's rules of conduct good without turning back, and teach him the discipline that never deserts one from the world.. Cng, Cnt Iv, CnT Ii, CnT Iii, CnT Iii, CnT Iii, CnT Iii, CnT Iii, CnT I Having said this, in great anger, the two of them got ready to kill each other. At Krishnas words, Bhimasena and his younger brothers restrained him. In a short while, the king of the Kurus and his army, which was like an ocean, returned. The ten directions could not be distinguished because they were enveloped by the weapons of Dronas son. There were blazing circles of weapons, hurled from narayanas weapon.

svastivatpratibhāṣante hantavyaṃ tvāṃ prayatnataḥ#They are trying to ensure that you are safe and will kill you in every possible way.$ityuktavati śaineye jagāda drupadātmajaḥ#When Shinis descendant had spoken in this way, Drupadas son replied, O lord of the earth! It is my view that you have been born in a noble lineage.$aho nu paradoṣajño nirdeṣa iva bhāṣase#O one who knows about the sins of others! You speak as if you have been indicated.$bhūriśravāḥ prāyagataḥ kṛttabāhuḥ kirīṭinā#Bhurishravas arms were severed by Kiriti and he was ready to give up his life.$nṛśaṃsa patitācāra kenānyena nipātitaḥ#O ruthless one! O one who has lost his way! By whom have you been brought down? You are cruel and evil in conduct.$naitadvācyaṃ tvayā bhūpo bāṇaistvāmanyathā śitaiḥ#O king! You should not speak these words. Sharp arrows will cause you to act in a contrary way.$karomi śikṣāgurubhirvinayāvanivartinam#I make my preceptor's rules of conduct good without turning back, and teach him the discipline that never deserts one from the world.. Cng, Cnt Iv, CnT Ii, CnT Iii, CnT Iii, CnT Iii, CnT Iii, CnT Iii, CnT I$iti bruvāṇau saṃrambhāttau mitho hantumudyatau#Having said this, in great anger, the two of them got ready to kill each other.$ninyavārayatkṛṣṇagirā bhīmasenaḥ sahānujaiḥ#At Krishnas words, Bhimasena and his younger brothers restrained him.$tataḥ kṣaṇātsamāvṛtte kururājabalārṇave#In a short while, the king of the Kurus and his army, which was like an ocean, returned.$droṇātmajāstrapihitā nālakṣyanta diśo daśa#The ten directions could not be distinguished because they were enveloped by the weapons of Dronas son.$nārāyaṇāstraniḥsṛtaiḥ pradīptāyudhamaṇḍalaiḥ#There were blazing circles of weapons, hurled from narayanas weapon.$

pūrvavṛttakathitaiḥ purāvidaḥ sānujaḥ pitṛsakhasya rāghavaḥ uhyamāna iva vāhanocitaḥ pādacāram api na vyabhāvayat tau sarāṃsi rasavadbhir ambubhiḥ kūjitaiḥ śrutisukhaiḥ patatriṇaḥ vāyavaḥ surabhipuṣpareṇubhiś chāyayā ca jaladāḥ siṣevire nāmbhasāṃ kamalaśobhināṃ tathā śākhināṃ na ca pariśramacchidām darśanena laghunā yathā tayoḥ prītim āpur ubhayos tapasvinaḥ sthāṇudagdhavapuṣas tapovanaṃ prāpya dāśarathir āttakārmukaḥ vigraheṇa madanasya cāruṇā so bhavat pratinidhir na karmaṇā tau suketusutayā khilīkṛte kauśikād viditaśāpayā pathi ninyatuḥ sthalaniveśitātaṭanī līlayaiva dhanuṣī adhijyatām$He knew about ancient accounts and recounted them. With his younger brother, Raghava wished to tell his fathers friend about these ancient accounts. Though accustomed to be borne, he felt no inclination even towards walking. The ponds were full of tasty water, with the pleasant notes of birds that delighted the ears. The winds fanned them with the pollen of fragrant flowers, and the clouds provided them with shade. The water of the lotus ponds and the branches have not been exhausted. Nor have they undergone an exhaustion when they were struck down. Both the ascetics were delighted to see him so quickly. With his body burnt by Sthanu, Dasharathas son went to a hermitage and took up his bow. He is the match for you, not in deed, but in bodily form of Kāma and Aruṇā. They had been deceived on the way by Sukétu's daughter, who had learnt of an oath from Kaushika. They stretched their bows to the ground and playfully strung them.

pūrvavṛttakathitaiḥ purāvidaḥ sānujaḥ pitṛsakhasya rāghavaḥ#He knew about ancient accounts and recounted them. With his younger brother, Raghava wished to tell his fathers friend about these ancient accounts.$uhyamāna iva vāhanocitaḥ pādacāram api na vyabhāvayat#Though accustomed to be borne, he felt no inclination even towards walking.$tau sarāṃsi rasavadbhir ambubhiḥ kūjitaiḥ śrutisukhaiḥ patatriṇaḥ#The ponds were full of tasty water, with the pleasant notes of birds that delighted the ears.$vāyavaḥ surabhipuṣpareṇubhiś chāyayā ca jaladāḥ siṣevire#The winds fanned them with the pollen of fragrant flowers, and the clouds provided them with shade.$nāmbhasāṃ kamalaśobhināṃ tathā śākhināṃ na ca pariśramacchidām#The water of the lotus ponds and the branches have not been exhausted. Nor have they undergone an exhaustion when they were struck down.$darśanena laghunā yathā tayoḥ prītim āpur ubhayos tapasvinaḥ#Both the ascetics were delighted to see him so quickly.$sthāṇudagdhavapuṣas tapovanaṃ prāpya dāśarathir āttakārmukaḥ#With his body burnt by Sthanu, Dasharathas son went to a hermitage and took up his bow.$vigraheṇa madanasya cāruṇā so bhavat pratinidhir na karmaṇā#He is the match for you, not in deed, but in bodily form of Kāma and Aruṇā.$tau suketusutayā khilīkṛte kauśikād viditaśāpayā pathi#They had been deceived on the way by Sukétu's daughter, who had learnt of an oath from Kaushika.$ninyatuḥ sthalaniveśitātaṭanī līlayaiva dhanuṣī adhijyatām#They stretched their bows to the ground and playfully strung them.$

abhigrahobhiyogebhigrahaṇe gauravepi ca parivarhantu rājārhavastunyapi paricchade pitāmaho viriñcau syāttātasya janakepi ca tamopahaḥ sahasrāśumṛgāṅkajinabahniṣu upanāho vraṇālepapiṇḍe vīṇānibandhane parīvāho jalacchvāse mahībhṛdbhogyavastuni tanūruha garullomnorvarārohākaṭāvapi varārohastu kathito hastyārohāvarohayoḥ avarohovataraṇe taroraṅge latodgame aśvārohāśvagandhāyāmaśvārohośvavārake mahāsahā māṣaparṇyāmamlānakusumepi ca gandhavahā tu nāsāyā vāyau gandhavaho mataḥ bhavedekasahābhikhyā sūte daṇḍotpalauṣadhau hapañcakam$In receiving gifts, in promoting oneself, in accepting a gift, and in bestowing respect. Let them refrain from such articles as deserve to be worn by a king, even his personal paraphernalia. The grandfather would be Viriñci on the fathers father. The sun dispels the darkness A thousand times in the deers womb and in the fire of the victorious ones. Upanāha and vranapālepa-piñkkare luṇanidhanam [nibandha]. parivāha, jalacchvāsa and mahībhṛt [mahībhṛt? ] denote objects of enjoyment. states]:Like sesame oil, the Fourth state is to be sprinkled over thethree others. 767764The kārikā establishes the correspondence between the macrocosmic (creation, etc.) and Tanurūha and Garu·loman's body grows to the height of fourteen cubits. Excellent riding has been described for those who ride elephants and those who descend from them. Descend into the branches of the creeper-arboring tree, where there is a descent and a descent. Aśva-roha in aśvagandhā, and aśva-roha in aśvāravāraka. The Mahāhārāyaṇī plant grows on Māṣaparṇī and unfading flowers. The two air passing through the nose are known to be gandhavahāḥ [gandhavaha]. Ekasaṃbikhyā gives birth to a son. Daṇḍya and Utpalamāṣṭha. There are five parts: the eye, ear, nose, tongue, body, visible objects, sounds, smells, tastes, and tangible objects.

abhigrahobhiyogebhigrahaṇe gauravepi ca#In receiving gifts, in promoting oneself, in accepting a gift, and in bestowing respect.$parivarhantu rājārhavastunyapi paricchade#Let them refrain from such articles as deserve to be worn by a king, even his personal paraphernalia.$pitāmaho viriñcau syāttātasya janakepi ca#The grandfather would be Viriñci on the fathers father.$tamopahaḥ sahasrāśumṛgāṅkajinabahniṣu#The sun dispels the darkness A thousand times in the deers womb and in the fire of the victorious ones.$upanāho vraṇālepapiṇḍe vīṇānibandhane#Upanāha and vranapālepa-piñkkare luṇanidhanam [nibandha].$parīvāho jalacchvāse mahībhṛdbhogyavastuni#parivāha, jalacchvāsa and mahībhṛt [mahībhṛt? ] denote objects of enjoyment.$tanūruha garullomnorvarārohākaṭāvapi#Tanurūha and Garu·loman's body grows to the height of fourteen cubits.$varārohastu kathito hastyārohāvarohayoḥ#Excellent riding has been described for those who ride elephants and those who descend from them.$avarohovataraṇe taroraṅge latodgame#Descend into the branches of the creeper-arboring tree, where there is a descent and a descent.$aśvārohāśvagandhāyāmaśvārohośvavārake#Aśva-roha in aśvagandhā, and aśva-roha in aśvāravāraka.$mahāsahā māṣaparṇyāmamlānakusumepi ca#The Mahāhārāyaṇī plant grows on Māṣaparṇī and unfading flowers.$gandhavahā tu nāsāyā vāyau gandhavaho mataḥ#The two air passing through the nose are known to be gandhavahāḥ [gandhavaha].$bhavedekasahābhikhyā sūte daṇḍotpalauṣadhau#Ekasaṃbikhyā gives birth to a son. Daṇḍya and Utpalamāṣṭha.$hapañcakam#There are five parts: the eye, ear, nose, tongue, body, visible objects, sounds, smells, tastes, and tangible objects.$

anukūlamahāvega samīrapreritena saḥ āsīdad acireṇaiva potena diśam īpsitām sadṛśaiḥ sphalakasthānāṃ cihnair janitaniścayaḥ manaścakṣuḥśarīraiḥ saḥ śrīkuñjaṃ yugapad gataḥ ambhodhijalakallola dhautanīlopalaṃ tataḥ ākāśāśaviśāloccaṃ potaḥ sopānam āsadat tatraiva suhṛdas tyaktvā yad utkaṇṭho manoharaḥ tena śailāgram ārohad dharmeneva tripiṣṭapam yakṣastrīpuṃsavṛndaiś ca prekṣyamāṇaḥ sasaṃmadaiḥ saṃkalpacakṣuṣā paśyann$It is endowed with great velocity and conforms to the bodys ability to go anywhere at will. impelled by the wind, he breathed in and breathed out. without much time he sat down. -how,in what way, is he to be touched, that is, polluted, by this group, self-deception, and the rest? By means of a boat, i. e., in a desirable direction;the term by means of a boat standing for all kinds of boats; Similar pieces of the same size as the stones in a crystal slab are similar to the stones in a crystal slab, but they do not look like the stones in a crystal slab at the time of the dissolution of their fundamental material principles. certainty is generated by the signs; He lives with his mind, his eyes and his body. He went to the Sri Lanka grove at the same time. The ocean is like a wave. Then a washed blue lotus flower. It was as expansive and high as the sky. The ship sank down a flight of steps. He left his friends there and went to live in that hermitage, where he enjoyed himself with his wives. It is the minds longing for something that captures the mind. He climbed the peak of the mountain with it. Like the triple world by dharma, like the abode of the Thirty-three with its gods, it is not without a beginning and an end. Groups of yakṣas, both men and women, They looked at him with great delight and said, O lord of the earth! We have been deprived of our chariots and we are overtaken by a sea of grief. Looking with the Eye of Thought;looking with the eye of Will, i. e. desiring to see things with the Eye of Thought; i. e. desiring to perceive all things with the Eye of Thought; and also desiring to know all things with the Eye of Thought.

anukūlamahāvega#It is endowed with great velocity and conforms to the bodys ability to go anywhere at will.$samīrapreritena saḥ#impelled by the wind, he breathed in and breathed out.$āsīdad acireṇaiva#without much time he sat down.$potena diśam īpsitām#By means of a boat, i. e., in a desirable direction;the term by means of a boat standing for all kinds of boats;$sadṛśaiḥ sphalakasthānāṃ#Similar pieces of the same size as the stones in a crystal slab are similar to the stones in a crystal slab, but they do not look like the stones in a crystal slab at the time of the dissolution of their fundamental material principles.$cihnair janitaniścayaḥ#certainty is generated by the signs;$manaścakṣuḥśarīraiḥ saḥ#He lives with his mind, his eyes and his body.$śrīkuñjaṃ yugapad gataḥ#He went to the Sri Lanka grove at the same time.$ambhodhijalakallola#The ocean is like a wave.$dhautanīlopalaṃ tataḥ#Then a washed blue lotus flower.$ākāśāśaviśāloccaṃ#It was as expansive and high as the sky.$potaḥ sopānam āsadat#The ship sank down a flight of steps.$tatraiva suhṛdas tyaktvā#He left his friends there and went to live in that hermitage, where he enjoyed himself with his wives.$yad utkaṇṭho manoharaḥ#It is the minds longing for something that captures the mind.$tena śailāgram ārohad#He climbed the peak of the mountain with it.$dharmeneva tripiṣṭapam#Like the triple world by dharma, like the abode of the Thirty-three with its gods, it is not without a beginning and an end.$yakṣastrīpuṃsavṛndaiś ca#Groups of yakṣas, both men and women,$prekṣyamāṇaḥ sasaṃmadaiḥ#They looked at him with great delight and said, O lord of the earth! We have been deprived of our chariots and we are overtaken by a sea of grief.$saṃkalpacakṣuṣā paśyann#Looking with the Eye of Thought;looking with the eye of Will, i. e. desiring to see things with the Eye of Thought; i. e. desiring to perceive all things with the Eye of Thought; and also desiring to know all things with the Eye of Thought.$

śasprabhṛtayaḥ prāk samā sāntebhyaḥ am ām ata ityādi kṛdyomānta ejantaśca tadantamavyayam smārasmāram udetoḥ visṛpaḥ avyayobhāvaśca avyayādāpaḥ supaśca luk sadṛśa triṣu liṅgeṣu sarvāsu ca vibhaktiṣu āpa caiva halantānā yathā vācā niśā diśā avagāhaḥ vagāhaḥ apidhānam pidhānam bhvādayaḥ$The verses beginning with śaḥ and ending in am are the same as those beginning with sam, the remaining verses being am. The answer to this is provided in the following Text: Thus, etc. i. e. under Text The imperishable is at the end of the kṛt and the ajanta. Smāras stands for those who go on remembering their ancestors. from the rise of the sun, and so on up to the ceasing of the world. 12Read: svabhāvas trividha in place of trividhaḥ svabhāva; G. Nagao has shown that this state-ment forms part of the third verse. Cf. Bhasya N37, fn. 10. Visrapa:The disease in which the morbific principles of the body, deranged and aggravated by their own exciting causes, escape from the deeper principles of lymph chyle and blood through the agency of deranged Vayu, Pitta and Kapha. It is also the fact that they are inexhaustible. If from the non-perishable, then from the imperishable, Apaḥ and Supaḥ. In all cases of the three genders similar, as also in cases of case-endings ending in vowels, there is no possibility of any inflexions occurring at all. The water flows downhill, Like the voices of the night and the quarters of the sky. plunges into water; bathing; Should be covered;i. e., it should not be wrapped up in such a way as to leave something exposed on the ground, or where there is no room for unwashing and so forth. Stickling;sitting down upon a Kuśa-grass, or on a branch of Palāśa, or on the bank of a river. Stickling means being covered over with kuśa-grass, or of grass, or of grain, or of flour, or of meat, or The world of Bhava and the gods of the realm of finemateriality, whereas the gods of the realm of immateriality are always in a state of equanimity.

śasprabhṛtayaḥ prāk samā sāntebhyaḥ am ām#The verses beginning with śaḥ and ending in am are the same as those beginning with sam, the remaining verses being am.$ata ityādi#The answer to this is provided in the following Text: Thus, etc. i. e. under Text$kṛdyomānta ejantaśca tadantamavyayam#The imperishable is at the end of the kṛt and the ajanta.$smārasmāram#Smāras stands for those who go on remembering their ancestors.$udetoḥ#from the rise of the sun, and so on up to the ceasing of the world.$visṛpaḥ#Visrapa:The disease in which the morbific principles of the body, deranged and aggravated by their own exciting causes, escape from the deeper principles of lymph chyle and blood through the agency of deranged Vayu, Pitta and Kapha.$avyayobhāvaśca#It is also the fact that they are inexhaustible.$avyayādāpaḥ supaśca luk#If from the non-perishable, then from the imperishable, Apaḥ and Supaḥ.$sadṛśa triṣu liṅgeṣu sarvāsu ca vibhaktiṣu#In all cases of the three genders similar, as also in cases of case-endings ending in vowels, there is no possibility of any inflexions occurring at all.$āpa caiva halantānā yathā vācā niśā diśā#The water flows downhill, Like the voices of the night and the quarters of the sky.$avagāhaḥ#plunges into water;$vagāhaḥ#bathing;$apidhānam#Should be covered;i. e., it should not be wrapped up in such a way as to leave something exposed on the ground, or where there is no room for unwashing and so forth.$pidhānam#Stickling;sitting down upon a Kuśa-grass, or on a branch of Palāśa, or on the bank of a river. Stickling means being covered over with kuśa-grass, or of grass, or of grain, or of flour, or of meat, or$bhvādayaḥ#The world of Bhava and the gods of the realm of finemateriality, whereas the gods of the realm of immateriality are always in a state of equanimity.$

śeṣā ye granthavistarā iti ṅa yannāsti sarvalokasya tadastīti virudhyate kathyamānaṃ tathānyasya hṛdaye nāvatiṣṭhate asaṃvedyaṃ hi tad kumārī strīmukhaṃ yathā ayogī naiva jānāti jātyandho hi ghaṭaṃ yathā satryasantaṃ dvijaṃ dṛṣṭvā sthānāccalati bhāskaraḥ eṣa me maṇḍalaṃ bhittvā paraṃ brahmādhigacchati upavāsavratañcaiva snānantīrthaṃ phalantapaḥ dvijasampādanañcaiva sampannantasya tat phalaṃ ekākṣaraṃ paraṃ brahma prāṇāyāmaḥ parantapaḥ sāvitryāstu paraṃ nāsti pāvanaṃ paramaṃ smṛtaḥ pūrvaṃ striyaḥ surair bhuktāḥ somagandharvavahnibhiḥ bhuñjate mānuṣāḥ paścānnaitā duṣyanti kenacit asavarṇena yo garbhaḥ strīṇāṃ yonau niṣicyate aśuddhā tu bhavennārī yāvatchalyaṃ na muñcati niḥsṛte tu tataḥ śalye rajasā śuddhyate tataḥ$The remaining portions of the Treatise. That which is non-existent in the entire world would be spoken of as existent, and this would be a contradiction in terms. Even if spoken to, it does not remain in the heart of another person. Because it is unknowable. For example, a virgin is the face of a woman. The non-yogin does not know at all, Just like a born-blind person who doesnt know a pot. On seeing a brahmana who is not devoted to sacrifices, the sun moves from its place. He penetrates my sphere and attains the supreme brahman. The vow of fasting, bathing at a sacred place and practising austerities lead to emancipation. The fruits are for those who are accomplished in such tasks. ity, 226INDEXparāmarśa,Parāpraveśikā, 197 The supreme brahman is the single syllable. Pranayama is the scorcher of enemies. There is nothing that is said to be as supremely purifying as savitri. In earlier times, the women were enjoyed by the gods, the moon, the gandharvas and the fire. nisE;n-EEEE=_s9-I[------ggibden pa'i Men enjoy them later. They are not tainted by anything. An embryo that is not of the same varna and is caused to occur in the womb of a woman should be abandoned. A woman becomes impure as long as the Shalya is not excised. As soon as the Shalya comes out, it is purified by the application of the Rajas-subduing remedies.

śeṣā ye granthavistarā iti ṅa#The remaining portions of the Treatise.$yannāsti sarvalokasya tadastīti virudhyate#That which is non-existent in the entire world would be spoken of as existent, and this would be a contradiction in terms.$kathyamānaṃ tathānyasya hṛdaye nāvatiṣṭhate#Even if spoken to, it does not remain in the heart of another person.$asaṃvedyaṃ hi tad#Because it is unknowable.$kumārī strīmukhaṃ yathā#For example, a virgin is the face of a woman.$ayogī naiva jānāti jātyandho hi ghaṭaṃ yathā#The non-yogin does not know at all, Just like a born-blind person who doesnt know a pot.$satryasantaṃ dvijaṃ dṛṣṭvā sthānāccalati bhāskaraḥ#On seeing a brahmana who is not devoted to sacrifices, the sun moves from its place.$eṣa me maṇḍalaṃ bhittvā paraṃ brahmādhigacchati#He penetrates my sphere and attains the supreme brahman.$upavāsavratañcaiva snānantīrthaṃ phalantapaḥ#The vow of fasting, bathing at a sacred place and practising austerities lead to emancipation.$dvijasampādanañcaiva sampannantasya tat phalaṃ#The fruits are for those who are accomplished in such tasks.$ekākṣaraṃ paraṃ brahma prāṇāyāmaḥ parantapaḥ#The supreme brahman is the single syllable. Pranayama is the scorcher of enemies.$sāvitryāstu paraṃ nāsti pāvanaṃ paramaṃ smṛtaḥ#There is nothing that is said to be as supremely purifying as savitri.$pūrvaṃ striyaḥ surair bhuktāḥ somagandharvavahnibhiḥ#In earlier times, the women were enjoyed by the gods, the moon, the gandharvas and the fire.$bhuñjate mānuṣāḥ paścānnaitā duṣyanti kenacit#Men enjoy them later. They are not tainted by anything.$asavarṇena yo garbhaḥ strīṇāṃ yonau niṣicyate#An embryo that is not of the same varna and is caused to occur in the womb of a woman should be abandoned.$aśuddhā tu bhavennārī yāvatchalyaṃ na muñcati#A woman becomes impure as long as the Shalya is not excised.$niḥsṛte tu tataḥ śalye rajasā śuddhyate tataḥ#As soon as the Shalya comes out, it is purified by the application of the Rajas-subduing remedies.$

gautamaṃ drutam āyāntaṃ droṇāntikam ariṃdamam vivyādha navabhir bhallaiḥ śikhaṇḍī prahasann iva tam ācāryo mahārāja viddhvā pañcabhir āśugaiḥ punar vivyādha viṃśatyā putrāṇāṃ priyakṛt tava mahad yuddhaṃ tayor āsīd ghorarūpaṃ viśāṃ pate yathā devāsure yuddhe śambarāmararājayoḥ śarajālāvṛtaṃ vyoma cakratus tau mahārathau meghāv iva tapāpāye vīrau samaradurmadau prakṛtyā ghorarūpaṃ tad āsīd ghorataraṃ punaḥ rātriś ca bharataśreṣṭha yodhānāṃ yuddhaśālinām kālarātrinibhā hy āsīd ghorarūpā bhayāvahā śikhaṇḍī tu mahārāja gautamasya mahad dhanuḥ ardhacandreṇa ciccheda sajyaṃ saviśikhaṃ tadā tasya kruddhaḥ kṛpo rājaṃ śaktiṃ cikṣepa dāruṇām svarṇadaṇḍām akuṇṭhāgrāṃ karmāraparimārjitām$Goutama, the scorcher of enemies, was swiftly advancing towards Drona. As if laughing, Shikhāndin wounded him with nine broad arrows. O great king! The preceptor pierced him with five swift arrows. Wishing to do that which would bring pleasure to your sons, he again pierced him with twenty arrows. O lord of the earth! The great battle that they fought was terrible in form. It was like that between Shambara and the king of the immortals, in the battle between the gods and the asuras. Those maharathas covered the sky with nets of arrows. The brave ones were invincible in battle and were like clouds at the end of summer. It was naturally terrible in form, but became even more terrible when repulsed. O foremost among the Bharata lineage! It was night for those warriors, who were skilled in fighting. It was terrible in form and fearful, like the night of destruction. Shikhāndin, great king, was Gāutama's great bow. However, with an arrow that was in the shape of a half-moon, he sliced down the string of the bow. O king! Kripa became angry at this and hurled a terrible javelin. Its handle was golden and its tip was smooth. It had been polished by an artisan.

gautamaṃ drutam āyāntaṃ droṇāntikam ariṃdamam#Goutama, the scorcher of enemies, was swiftly advancing towards Drona.$vivyādha navabhir bhallaiḥ śikhaṇḍī prahasann iva#As if laughing, Shikhāndin wounded him with nine broad arrows.$tam ācāryo mahārāja viddhvā pañcabhir āśugaiḥ#O great king! The preceptor pierced him with five swift arrows.$punar vivyādha viṃśatyā putrāṇāṃ priyakṛt tava#Wishing to do that which would bring pleasure to your sons, he again pierced him with twenty arrows.$mahad yuddhaṃ tayor āsīd ghorarūpaṃ viśāṃ pate#O lord of the earth! The great battle that they fought was terrible in form.$yathā devāsure yuddhe śambarāmararājayoḥ#It was like that between Shambara and the king of the immortals, in the battle between the gods and the asuras.$śarajālāvṛtaṃ vyoma cakratus tau mahārathau#Those maharathas covered the sky with nets of arrows.$meghāv iva tapāpāye vīrau samaradurmadau#The brave ones were invincible in battle and were like clouds at the end of summer.$prakṛtyā ghorarūpaṃ tad āsīd ghorataraṃ punaḥ#It was naturally terrible in form, but became even more terrible when repulsed.$rātriś ca bharataśreṣṭha yodhānāṃ yuddhaśālinām#O foremost among the Bharata lineage! It was night for those warriors, who were skilled in fighting.$kālarātrinibhā hy āsīd ghorarūpā bhayāvahā#It was terrible in form and fearful, like the night of destruction.$śikhaṇḍī tu mahārāja gautamasya mahad dhanuḥ#Shikhāndin, great king, was Gāutama's great bow.$ardhacandreṇa ciccheda sajyaṃ saviśikhaṃ tadā#However, with an arrow that was in the shape of a half-moon, he sliced down the string of the bow.$tasya kruddhaḥ kṛpo rājaṃ śaktiṃ cikṣepa dāruṇām#O king! Kripa became angry at this and hurled a terrible javelin.$svarṇadaṇḍām akuṇṭhāgrāṃ karmāraparimārjitām#Its handle was golden and its tip was smooth. It had been polished by an artisan.$

paścāt tulyasamunnativyatikaraṃ sauvarṇakumbhadvayā kāreṇa sphuṭam eva tat pariṇataṃ kvedaṃ vadāmo dbhutam vittokasyaitau kva candre saundaryaṃ tadadhararuciḥ sātiśayinī kva bālāyās te te kva caṭulakaṭākṣā nayamuṣaḥ āścaryam ūrjitam idaṃ kim u kiṃ madīya ittabhramo yad ayam indur anambare pi nīlotpale pi vimṛṣati karam arpayituṃ kusumalāvī romāvalī kanakacampakadāmagauryā lakṣmīṃ tanoti navayauvanasambhṛtaśrīḥ trailokyalabdhavijayasya manobhavasya sauvarṇapaṭṭalikhiteva jayapraśastiḥ dṛśā dagdhaṃ manasikaṃ jīvayanti dṛśaiva yāḥ virūpākṣasya jayinīs tāḥ sutve vāmalocanāḥ$Then the two golden pots, which were of equal height and circumference, were clearly transformed by the hands of the artisan. Where am I to find such a marvel? These two are for Vittoka. Where is the beauty in the moon? The lustre of her lower lip surpasses it. Where are those restless sidelong glances of the young lady, a deceitful trick of policy? Is this a great wonder, or am I deluded that this moon is in the sky? The receiver of flowers hesitates to place his hand on even a blue lotus. A line of hair, a wreath of golden campaka flowers, and the splendour gained in the prime of youth spread fair beauty. The triumphal praises of Love, who had conquered the three worlds, appeared as if they were engraved on a golden plate. The glances that revive the mind that has been consumed through such glances are like a blazing fire into which oblations of clarified butter have been poured. iil"""'! 1 1 nnncr' ingratitude 26.2.(not) injuring: 1.1-2; 4.3; 7.1; 10.2; 11.1;15.2; 16.3; 20.2-3; 22.1.7; 25.3; 26.2-3~36.2.2; 36.3.1-2; ns. 37, 149, 309, 330;plants and seeds 4.3; 5-5.5; 7.3; 8; 9.1;10.1-2; 11.1; 11.3-4; 12.5; 13.3; 14.1;15.3; 15.5; 19.1; 22.1.1; 23.1; 24.3; 25.1; Those beautiful-eyed ones were the victorious daughters of Virupaksha.

paścāt tulyasamunnativyatikaraṃ sauvarṇakumbhadvayā kāreṇa sphuṭam eva tat pariṇataṃ kvedaṃ vadāmo dbhutam#Then the two golden pots, which were of equal height and circumference, were clearly transformed by the hands of the artisan. Where am I to find such a marvel?$vittokasyaitau#These two are for Vittoka.$kva candre saundaryaṃ tadadhararuciḥ sātiśayinī kva bālāyās te te kva caṭulakaṭākṣā nayamuṣaḥ#Where is the beauty in the moon? The lustre of her lower lip surpasses it. Where are those restless sidelong glances of the young lady, a deceitful trick of policy?$āścaryam ūrjitam idaṃ kim u kiṃ madīya ittabhramo yad ayam indur anambare pi#Is this a great wonder, or am I deluded that this moon is in the sky?$nīlotpale pi vimṛṣati karam arpayituṃ kusumalāvī#The receiver of flowers hesitates to place his hand on even a blue lotus.$romāvalī kanakacampakadāmagauryā lakṣmīṃ tanoti navayauvanasambhṛtaśrīḥ#A line of hair, a wreath of golden campaka flowers, and the splendour gained in the prime of youth spread fair beauty.$trailokyalabdhavijayasya manobhavasya sauvarṇapaṭṭalikhiteva jayapraśastiḥ#The triumphal praises of Love, who had conquered the three worlds, appeared as if they were engraved on a golden plate.$dṛśā dagdhaṃ manasikaṃ jīvayanti dṛśaiva yāḥ#The glances that revive the mind that has been consumed through such glances are like a blazing fire into which oblations of clarified butter have been poured.$virūpākṣasya jayinīs tāḥ sutve vāmalocanāḥ#Those beautiful-eyed ones were the victorious daughters of Virupaksha.$

vaikartanena nihate brahmāstre śākramarjunaḥ prāduścakre vighātāya vajrāśaniśatākulam hatvā tamastraṃ rādheyo jyāṃ ciccheda kirīṭinaḥ kṣaṇādabhinavāṃ maurvī vidadhe ca dhanaṃjayaḥ tato raudraṃ sphurajjvālājaṭālaṃ saṃdadherjunaḥ astraṃ yenābhavadvyoma ghoradigdāhabhīṣaṇam atrāntare mahī svayaṃ rathacakraṃ vidhervaśāt jagrāha samaye tasminnaṅgarājasya saṃgare tatastaccakramuddhartumudyato viṣamasthitaḥ uvāca karṇaḥ kaunteyaṃ muhūrtaṃ kṣamatāṃ bhavān uddhṛte sminmayā cakre mahāstraṃ muñca phalguṇa vyasanasthe viśastre ca nahi śūrā bhavādṛśaḥ etacchrutvāvadatkarṇaṃ hasankāliyasūdanaḥ diṣṭyādya karṇa jānīṣe dharmaṃ vīravrate sthitaḥ bahubhirnihato bālaḥ saubhadraḥ kiṃ nu vismṛtaḥ$Vaikartanas son destroyed the brahmastra weapon used by Shakra. It was full of hundreds of vajras and thunder. Having destroyed that weapon, Radheya severed the string of Kiritis bow. In an instant, Dhananjaya fashioned a new string of musical instruments. Thereafter, the destroyer of creatures placed on his bow-string a dreadful weapon with locks of flame emitting sparks of fire. That weapon was capable of scorching the sky and also terrifying the directions. In the meanwhile, the earth herself, by the will of destiny, produced the wheel of the chariot. At the right time, in the battle with the king of Anga, he seized it. He was in an awkward position and wished to take up the chakra. Karna told Kounteya, Then wait for an instant. O Phalguna! Once I have withdrawn the chakra, release your great weapon. Autorenregist<'r1''1'..V,:hlLA?\U There are no brave ones like you in times of adversity, when weapons are not being used and when there is a state of calamity. On hearing this, Kaliyas destroyer laughed and spoke to Karna. ed by these), we may explain the notion of singleness as being indirectlyindicated, through the peculiarities of place, time and action, &c."71-73. We have the idea of ""Forest"" with reference to a collection" O Karna! It is through good fortune that you have learnt about dharma today, though you are stationed in the vow meant for heroes. 10n., 1333.goodwill (maitri), 1264-9, see alsomeditation of goodwill, mind of The child who was Subhadras son has been slain by many. Have you forgotten that?

vaikartanena nihate brahmāstre śākramarjunaḥ#Vaikartanas son destroyed the brahmastra weapon used by Shakra.$prāduścakre vighātāya vajrāśaniśatākulam#It was full of hundreds of vajras and thunder.$hatvā tamastraṃ rādheyo jyāṃ ciccheda kirīṭinaḥ#Having destroyed that weapon, Radheya severed the string of Kiritis bow.$kṣaṇādabhinavāṃ maurvī vidadhe ca dhanaṃjayaḥ#In an instant, Dhananjaya fashioned a new string of musical instruments.$tato raudraṃ sphurajjvālājaṭālaṃ saṃdadherjunaḥ#Thereafter, the destroyer of creatures placed on his bow-string a dreadful weapon with locks of flame emitting sparks of fire.$astraṃ yenābhavadvyoma ghoradigdāhabhīṣaṇam#That weapon was capable of scorching the sky and also terrifying the directions.$atrāntare mahī svayaṃ rathacakraṃ vidhervaśāt#In the meanwhile, the earth herself, by the will of destiny, produced the wheel of the chariot.$jagrāha samaye tasminnaṅgarājasya saṃgare#At the right time, in the battle with the king of Anga, he seized it.$tatastaccakramuddhartumudyato viṣamasthitaḥ#He was in an awkward position and wished to take up the chakra.$uvāca karṇaḥ kaunteyaṃ muhūrtaṃ kṣamatāṃ bhavān#Karna told Kounteya, Then wait for an instant.$uddhṛte sminmayā cakre mahāstraṃ muñca phalguṇa#O Phalguna! Once I have withdrawn the chakra, release your great weapon.$vyasanasthe viśastre ca nahi śūrā bhavādṛśaḥ#There are no brave ones like you in times of adversity, when weapons are not being used and when there is a state of calamity.$etacchrutvāvadatkarṇaṃ hasankāliyasūdanaḥ#On hearing this, Kaliyas destroyer laughed and spoke to Karna.$diṣṭyādya karṇa jānīṣe dharmaṃ vīravrate sthitaḥ#O Karna! It is through good fortune that you have learnt about dharma today, though you are stationed in the vow meant for heroes.$bahubhirnihato bālaḥ saubhadraḥ kiṃ nu vismṛtaḥ#The child who was Subhadras son has been slain by many. Have you forgotten that?$

yugāṅgulavivṛddhyātu kartavyaṃsyāttalaṃprati pādamasyatuviṣkaṃbha maṣṭabhāgaṃvihīnakam staṃbhāgreṇaivagartavya manukāyapramāṇataḥ upānasyatuviṣkaṃbha magrepādadvayaṃbhavet adhiṣṭhānantridhākṛtvā bhāgovaijagatībhavet kumudantudvitīyena bhāgenaivatukārayet kṛtvāśeṣañcataṃbhānga mekāṃśainapaṭcaṭikām kuryātsārdhenakaṇṭhantu śeṣaṃvājinamucyate pādabandhamitikhyātaṃ sarvakāryeṣupūjitam pratikramaṃvākartavya madhiṣṭhānapramāṇataḥ jagatīntadvadevātha kumudaṃpṛttamucyate$The yoke may be lengthened by a finger every time the sun sets, but it should not be lengthened by even a finger. Let the foot of Viswakambhu be deprived of one-eighth part of it, and let the foot of Viswakambhu be deprived of one-eighth part of it. It should be heaped up on the top of a pillar, to the depth of the breadth of a manvantara. The pair of feet should be in front of Viṣkambhā and Apānaḥ. If one does not divide the portion into three parts, it will be divided into three parts. The whole universe will become a part of that portion. Kumuda should be prepared with the second part of water. Having made a patchwork of all kinds of ornaments, with one part of them on the forehead and another over the shoulder, she should be wrapped up in a piece of silken garment so as not to slip down from her garment. The remainder is said to be the dress of an ascetic who has bathed and worshipped the deities in the morning, at noon and in the evening. A garland of red flowers round his neck should be made with one and a half ; the rest is said to be the dress of an ascetic who has worshipped the deities This is known as the padbandha and is worshipped in all rites. Depending on the dimensions of the seat, steps should be taken. Kumudampṛttam is said to be the couple of Kumuda flowers at the end of the world.

yugāṅgulavivṛddhyātu kartavyaṃsyāttalaṃprati#The yoke may be lengthened by a finger every time the sun sets, but it should not be lengthened by even a finger.$pādamasyatuviṣkaṃbha maṣṭabhāgaṃvihīnakam#Let the foot of Viswakambhu be deprived of one-eighth part of it, and let the foot of Viswakambhu be deprived of one-eighth part of it.$staṃbhāgreṇaivagartavya manukāyapramāṇataḥ#It should be heaped up on the top of a pillar, to the depth of the breadth of a manvantara.$upānasyatuviṣkaṃbha magrepādadvayaṃbhavet#The pair of feet should be in front of Viṣkambhā and Apānaḥ.$adhiṣṭhānantridhākṛtvā bhāgovaijagatībhavet#If one does not divide the portion into three parts, it will be divided into three parts. The whole universe will become a part of that portion.$kumudantudvitīyena bhāgenaivatukārayet#Kumuda should be prepared with the second part of water.$kṛtvāśeṣañcataṃbhānga mekāṃśainapaṭcaṭikām#Having made a patchwork of all kinds of ornaments, with one part of them on the forehead and another over the shoulder, she should be wrapped up in a piece of silken garment so as not to slip down from her garment.$kuryātsārdhenakaṇṭhantu śeṣaṃvājinamucyate#The remainder is said to be the dress of an ascetic who has bathed and worshipped the deities in the morning, at noon and in the evening. A garland of red flowers round his neck should be made with one and a half ; the rest is said to be the dress of an ascetic who has worshipped the deities$pādabandhamitikhyātaṃ sarvakāryeṣupūjitam#This is known as the padbandha and is worshipped in all rites.$pratikramaṃvākartavya madhiṣṭhānapramāṇataḥ#Depending on the dimensions of the seat, steps should be taken.$jagatīntadvadevātha kumudaṃpṛttamucyate#Kumudampṛttam is said to be the couple of Kumuda flowers at the end of the world.$

juhuyādyajñaveśasaṃ syāditi paryagnikṛtānevotsṛjanti tannaiva hutaṃ nāhutaṃ na yajamānamaraṇyam mṛtaṃ haranti na yajñaveśasam bhavati grāmyaiḥ saṃsthāpayati vi pitāputrāvavasyataḥ samadhvānaḥ krāmanti samantikaṃ grāmayorgrāmāntau bhavato narkṣīkāḥ puruṣavyāghrāḥ parimoṣiṇa āvyādhinyastaskarā araṇyeṣvājāyante prajāpatiraśvamedhamasṛjata sosmātsṛṣṭaḥ parāṅaitsa paṅktirbhūtvā saṃvatsaram prāviśatterdhamāsā abhavaṃstam pañcadaśibhiranuprāyuṅkta tamāpnottamāptvā pañcadaśibhiravārunddhārdhamāsānāṃ vā eṣā pratimā yatpañcadaśino$P a -tr@ al (old): . . . This obj ect which appears as [something] visible is manifested by mindIcognition (vijnapti . . . ) .This means that I took Ift13fEl:fJM'f. (corresponding to * tad iilambanam) as the Subj and �PJT�:ij! (corresponding to * vijiiaptiprabhiivitam [without °miitraO, see above]) as the PredN. If any one were to say, 'Let him make the offering, there would be a change of place for the sacrifice,'they let them go after they have been fired all round; and that is neither offered nor not offered. The sacrificer is carried away when he dies in the forest, and the sacrifice does not go to waste. With villagers he establishes separate fathers and sons. They sit down in the same way; they go close together. Between two villages, on the outskirts of a village, There are no bears, tigers among men, who steal. Robbers are born in the forests and bring many kinds of hardships on them. The Lord of all creatures ordained the Horse-Sacrifice. When he was created, he went away from that place for a whole year, passing himself in rows. perception is not possible without a concomitant implication of the defini-"tion of Inference, &c.""; and consequently no indirect implication of these"can be possible.6. For the definition of Sense-Perception cannot give any idea as toThere are two factors in the declaration: (1) that the Veda is the only means ofknewing Duty; and (2) that the Veda is always anthoritative; and doubtless none of"these two propositions is helped by the definition of ""Sense-preception.""""4 ""Indirectly.""-Since all other means of knowledge are preeeded by Sense-" He employed it with Pañcadaśi verses, and obtained it as the last one. By means of the Pañkadasin he overcomes the half-months, for this is the counterpart of the Pañkadasin.

juhuyādyajñaveśasaṃ syāditi paryagnikṛtānevotsṛjanti tannaiva hutaṃ nāhutaṃ na#If any one were to say, 'Let him make the offering, there would be a change of place for the sacrifice,'they let them go after they have been fired all round; and that is neither offered nor not offered.$yajamānamaraṇyam mṛtaṃ haranti na yajñaveśasam bhavati#The sacrificer is carried away when he dies in the forest, and the sacrifice does not go to waste.$grāmyaiḥ saṃsthāpayati vi pitāputrāvavasyataḥ samadhvānaḥ krāmanti samantikaṃ#With villagers he establishes separate fathers and sons. They sit down in the same way; they go close together.$grāmayorgrāmāntau bhavato narkṣīkāḥ puruṣavyāghrāḥ parimoṣiṇa#Between two villages, on the outskirts of a village, There are no bears, tigers among men, who steal.$āvyādhinyastaskarā araṇyeṣvājāyante#Robbers are born in the forests and bring many kinds of hardships on them.$prajāpatiraśvamedhamasṛjata sosmātsṛṣṭaḥ parāṅaitsa paṅktirbhūtvā saṃvatsaram#The Lord of all creatures ordained the Horse-Sacrifice. When he was created, he went away from that place for a whole year, passing himself in rows.$prāviśatterdhamāsā abhavaṃstam pañcadaśibhiranuprāyuṅkta tamāpnottamāptvā#He employed it with Pañcadaśi verses, and obtained it as the last one.$pañcadaśibhiravārunddhārdhamāsānāṃ vā eṣā pratimā yatpañcadaśino#By means of the Pañkadasin he overcomes the half-months, for this is the counterpart of the Pañkadasin.$

te no vantu rathatūr manīṣām mahaś ca yāmann adhvare cakānāḥ viprāso na manmabhiḥ svādhyo devāvyo na yajñaiḥ svapnasaḥ rājāno na citrāḥ susaṃdṛśaḥ kṣitīnāṃ na maryā arepasaḥ agnir na ye bhrājasā rukmavakṣaso vātāso na svayujaḥ sadyaūtayaḥ prajñātāro na jyeṣṭhāḥ sunītayaḥ suśarmāṇo na somā ṛtaṃ yate vātāso na ye dhunayo jigatnavo gnīnāṃ na jihvā virokiṇaḥ varmaṇvanto na yodhāḥ śimīvantaḥ pitṝṇāṃ na śaṃsāḥ surātayaḥ rathānāṃ na ye rāḥ sanābhayo jigīvāṃso na śūrā abhidyavaḥ vareyavo na maryā ghṛtapruṣo bhisvartāro arkaṃ na suṣṭubhaḥ aśvāso na ye jyeṣṭhāsa āśavo didhiṣavo na rathyaḥ sudānavaḥ$May they protect us, the leaders of our chariots, The sages, and the great ones at the sacrifice that is to be performed. The Brahmans are not easily invoked with hymns, nor devoted to the gods, nor by sacrifices, nor by dreams. Kings are not beautiful to behold on earth, nor immortals who are without a protector. They are like fire in radiance, like gold on the breast, like the wind that blows swiftly, like lightning and thunder. The wise, the best, the pious, The good protectors, like Soma, go to holy order. The winds are not the blowing breezes, Nor the tongues of the lightening fires. Like warriors clad in armour, like men with quivers, The sons of Surā are not worthy of praise from their sires. They are like the spokes of chariots. They are brave and without fear, wishing to be victorious. Excellent, not untimely, drops of ghee, Bhisvāras, like the well-guarded hymn to the sun. hrdaya: 272.3 (+ fn. 1 5 1 8 ) 1 fn. 39 1 Samdhinirmocanasiitra. Quotations (unless specified otherwise) refer to theof the Tibetan text in LAMOTTE 1 93 5 . They are like the best of horses. Like the best of chariots, they are swift and desirous of victory. Like the excellent danava, they are well trained.

te no vantu rathatūr manīṣām mahaś ca yāmann adhvare cakānāḥ#May they protect us, the leaders of our chariots, The sages, and the great ones at the sacrifice that is to be performed.$viprāso na manmabhiḥ svādhyo devāvyo na yajñaiḥ svapnasaḥ#The Brahmans are not easily invoked with hymns, nor devoted to the gods, nor by sacrifices, nor by dreams.$rājāno na citrāḥ susaṃdṛśaḥ kṣitīnāṃ na maryā arepasaḥ#Kings are not beautiful to behold on earth, nor immortals who are without a protector.$agnir na ye bhrājasā rukmavakṣaso vātāso na svayujaḥ sadyaūtayaḥ#They are like fire in radiance, like gold on the breast, like the wind that blows swiftly, like lightning and thunder.$prajñātāro na jyeṣṭhāḥ sunītayaḥ suśarmāṇo na somā ṛtaṃ yate#The wise, the best, the pious, The good protectors, like Soma, go to holy order.$vātāso na ye dhunayo jigatnavo gnīnāṃ na jihvā virokiṇaḥ#The winds are not the blowing breezes, Nor the tongues of the lightening fires.$varmaṇvanto na yodhāḥ śimīvantaḥ pitṝṇāṃ na śaṃsāḥ surātayaḥ#Like warriors clad in armour, like men with quivers, The sons of Surā are not worthy of praise from their sires.$rathānāṃ na ye rāḥ sanābhayo jigīvāṃso na śūrā abhidyavaḥ#They are like the spokes of chariots. They are brave and without fear, wishing to be victorious.$vareyavo na maryā ghṛtapruṣo bhisvartāro arkaṃ na suṣṭubhaḥ#Excellent, not untimely, drops of ghee, Bhisvāras, like the well-guarded hymn to the sun.$aśvāso na ye jyeṣṭhāsa āśavo didhiṣavo na rathyaḥ sudānavaḥ#They are like the best of horses. Like the best of chariots, they are swift and desirous of victory. Like the excellent danava, they are well trained.$