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cālayedvāyuvegena kṛtvāntarbhrukuṭīṃ budhaḥ vidāryāsyaṃ sajihvaṃ ca hāhākāraṃ tu kārayet eṣā jvālinyagnicakre tayā cāṣṭottaraṃ śatam japedyadi tataḥ siddhyettrailokyaṃ sacarācaram paradeheṣu cātmānaṃ paraṃ cātmaśarīrataḥ paśyeccarantaṃ hānādādgamāgamapadasthitam navacchidragataṃ caikaṃ nadantaṃ vyāpakaṃ dhruvam anayā hi khacārī śrīyogasañcāra ucyate kulakuṇḍalikāṃ baddhvā aṇorantaravedinīm vāmo yoyaṃ jagatyasmiṃstasya saṃharaṇodyatām svasthāne nirvṛtiṃ labdhvā jñānāmṛtarasātmakam vrajetkandapadaṃ madhye rāvaṃ kṛtvā hyarāvakam$A wise man should move it with the speed of the wind, making a frowning between the eyebrows. (151151) Ch.: ,, ... in diesem Zustand keinen Unterschiedzwischen mit Hemmnissen Behafteten und von Hemmnissen Freiengibt".152) Ch. {hi~r und an den folgenden Stellen des vor1iegenden The patient should be made to utter the syllable Hā-Hā along with the tongue, mouth and palate. This jvālinī is the fire-wheel. Along with it one hundred and eight fires have been lit. . If one recites the mantra, One will obtain success in all the three worlds, Including their mobile and immobile possessions. In the bodies of others, one can see ones own atman and that of others in ones own body. . One should observe them moving from one place to another, Starting and stopping in their respective positions, Repeatedly responding, Alas, alas! One should also observe the sound go and come repeatedly, And say, Wherever this sound goes, whatever it may be. . One . With nine holes in the body, One pervading the entire area Roaring with a roar, And one that is permanent and everlasting. It is said that the practice of yoga moves through space by means of this. The kuṇḍalakṣālikā should be tied and worn so as to cause pain in the interior of the atoms. Whoever in this world is left behind, I will endeavour to destroy him. Having attained nirvāṇa in ones own abode, Which is the essence of the ambrosia of wisdom, One should go to the place of bulbous root by making a noiseless sound in the middle.

cālayedvāyuvegena kṛtvāntarbhrukuṭīṃ budhaḥ#A wise man should move it with the speed of the wind, making a frowning between the eyebrows.$vidāryāsyaṃ sajihvaṃ ca hāhākāraṃ tu kārayet#The patient should be made to utter the syllable Hā-Hā along with the tongue, mouth and palate.$eṣā jvālinyagnicakre tayā cāṣṭottaraṃ śatam#This jvālinī is the fire-wheel. Along with it one hundred and eight fires have been lit.$japedyadi tataḥ siddhyettrailokyaṃ sacarācaram#. If one recites the mantra, One will obtain success in all the three worlds, Including their mobile and immobile possessions.$paradeheṣu cātmānaṃ paraṃ cātmaśarīrataḥ#In the bodies of others, one can see ones own atman and that of others in ones own body.$paśyeccarantaṃ hānādādgamāgamapadasthitam#. One should observe them moving from one place to another, Starting and stopping in their respective positions, Repeatedly responding, Alas, alas! One should also observe the sound go and come repeatedly, And say, Wherever this sound goes, whatever it may be. . One$navacchidragataṃ caikaṃ nadantaṃ vyāpakaṃ dhruvam#. With nine holes in the body, One pervading the entire area Roaring with a roar, And one that is permanent and everlasting.$anayā hi khacārī śrīyogasañcāra ucyate#It is said that the practice of yoga moves through space by means of this.$kulakuṇḍalikāṃ baddhvā aṇorantaravedinīm#The kuṇḍalakṣālikā should be tied and worn so as to cause pain in the interior of the atoms.$vāmo yoyaṃ jagatyasmiṃstasya saṃharaṇodyatām#Whoever in this world is left behind, I will endeavour to destroy him.$svasthāne nirvṛtiṃ labdhvā jñānāmṛtarasātmakam#Having attained nirvāṇa in ones own abode, Which is the essence of the ambrosia of wisdom,$vrajetkandapadaṃ madhye rāvaṃ kṛtvā hyarāvakam#One should go to the place of bulbous root by making a noiseless sound in the middle.$

pratyekaikaṃ samūhānāṃ nāyakā vargiṇas tathā teṣāṃ vādaḥ svavargeṣu vargiṇas teṣu sākṣiṇaḥ strīṇāṃ sākṣyaṃ striyaḥ kuryur dvijānāṃ sadṛśā dvijāḥ śūdrāś ca santaḥ śūdrāṇām antyānām antyayonayaḥ aśakya āgamo yatra videśaprativāsinām traividyaprahitaṃ tatra lekhyasākṣyaṃ pravādayet abhyantaras tu nikṣepe sākṣyam eko pi vācyate arthinā prahitaḥ sākṣī bhavaty eko pi dūtakaḥ$Each one of the leaders of groups, And likewise their followers. Their retinues will be divided according to their strength; Their retinues will delight each other; Their retinues will delight each other; Their retinues will delight each other. They will delight each other according to their strength; They will delight each The opinion of the members of the same group shall be taken as evidence by the members of the same group. Woman should give evidence for women, and equal twice-born men for twice-born men. There are virtuous shudras among shudras and those of low births among those of the lowest varna. In a place where it is not possible to bring in foreigners, there shall be no restriction as to the number of villages and places occupied by them. In the case of a document written by a person learned in the three Vedas, he shall be made to pronounce his attestation. In the case of a deposit, even an internal witness may be cited as witness. Even if one messenger is sent by the suitor, he becomes a witness.

pratyekaikaṃ samūhānāṃ nāyakā vargiṇas tathā#Each one of the leaders of groups, And likewise their followers. Their retinues will be divided according to their strength; Their retinues will delight each other; Their retinues will delight each other; Their retinues will delight each other. They will delight each other according to their strength; They will delight each$teṣāṃ vādaḥ svavargeṣu vargiṇas teṣu sākṣiṇaḥ#The opinion of the members of the same group shall be taken as evidence by the members of the same group.$strīṇāṃ sākṣyaṃ striyaḥ kuryur dvijānāṃ sadṛśā dvijāḥ#Woman should give evidence for women, and equal twice-born men for twice-born men.$śūdrāś ca santaḥ śūdrāṇām antyānām antyayonayaḥ#There are virtuous shudras among shudras and those of low births among those of the lowest varna.$aśakya āgamo yatra videśaprativāsinām#In a place where it is not possible to bring in foreigners, there shall be no restriction as to the number of villages and places occupied by them.$traividyaprahitaṃ tatra lekhyasākṣyaṃ pravādayet#In the case of a document written by a person learned in the three Vedas, he shall be made to pronounce his attestation.$abhyantaras tu nikṣepe sākṣyam eko pi vācyate#In the case of a deposit, even an internal witness may be cited as witness.$arthinā prahitaḥ sākṣī bhavaty eko pi dūtakaḥ#Even if one messenger is sent by the suitor, he becomes a witness.$

aṣṭādaśa nimeṣāstu kāṣṭā triṃśat tu tāḥ kalā tāstu triṃśat kṣaṇaste tu muhūrto dvādaśāstriyām te tu triṃśadahorātraḥ pakṣaste daśapañca ca pakṣau pūrvāparau śuklakṛṣṇau māsastu tāvubhau dvau dvau mārgādi māsau syādṛtustairayanaṃ tribhiḥ ayane dve gatirudagdakṣiṇārkasya vatsaraḥ samarātridive kāle viṣuvadviṣuvaṃ ca tat puṣpayuktā paurṇamāsī pauṣī māse tu yatra sā nāmnā sa pauṣo māghādyāścaivamekādaśāpare mārgaśīrṣe sahā mārga āgrahāyaṇikaśca saḥ pauṣe taiṣasahasyau dvau tapā māghe tha phālgune syāttapasyaḥ phālgunikaḥ syāccaitre caitriko madhuḥ vaiśākhe mādhavo rādho jyeṣṭhe śukraḥ śucistvayam$eighteen twinklings of the eye make one kāṣṭhā; thirty such kalās. Thirty kṣaṇar make one muhūrta. According to women, twelve muh/rias make one muhurta. Thirty such days and nights make up a fortnight. Fifteen of these make up a day and night. The two bright and dark fortnights in the forenoon and at the end make up a month, which is made up of both white and black fortnights. The Mārgaśīrṣa and other months would be two each. The Ṛtu, Trayastrimśa and Ayana the three. The two solstices represent the movement of the northern and southern sun in a year. The day and the night are of equal duration at the time of the equinoctial and the equinoctial points. The full moon day in the month of Pauṣa when it is united with flowers. Beginning with Māgha and ending with Pauṣa, there are eleven others by name. The Mārgaśīrṣa sahāmārga is also called āgrahāyaṇika. The two austerities in Pauṣa, Taisaha and Āṣāḍha. Māgha and Phālguna. The Tapasya honey is in the month of Phālguna. The Caitrīya honey is in the month of Caitra. [] The Kṛttikā honey is in the month of Vaiśākha. In Vaiśākha the asterism is Mādhava, in Jyeṣṭha that of Śukra and in Pauṣa that of Kṛṣṇa.

aṣṭādaśa nimeṣāstu kāṣṭā triṃśat tu tāḥ kalā#eighteen twinklings of the eye make one kāṣṭhā; thirty such kalās.$tāstu triṃśat kṣaṇaste tu muhūrto dvādaśāstriyām#Thirty kṣaṇar make one muhūrta. According to women, twelve muh/rias make one muhurta.$te tu triṃśadahorātraḥ pakṣaste daśapañca ca#Thirty such days and nights make up a fortnight. Fifteen of these make up a day and night.$pakṣau pūrvāparau śuklakṛṣṇau māsastu tāvubhau#The two bright and dark fortnights in the forenoon and at the end make up a month, which is made up of both white and black fortnights.$dvau dvau mārgādi māsau syādṛtustairayanaṃ tribhiḥ#The Mārgaśīrṣa and other months would be two each. The Ṛtu, Trayastrimśa and Ayana the three.$ayane dve gatirudagdakṣiṇārkasya vatsaraḥ#The two solstices represent the movement of the northern and southern sun in a year.$samarātridive kāle viṣuvadviṣuvaṃ ca tat#The day and the night are of equal duration at the time of the equinoctial and the equinoctial points.$puṣpayuktā paurṇamāsī pauṣī māse tu yatra sā#The full moon day in the month of Pauṣa when it is united with flowers.$nāmnā sa pauṣo māghādyāścaivamekādaśāpare#Beginning with Māgha and ending with Pauṣa, there are eleven others by name.$mārgaśīrṣe sahā mārga āgrahāyaṇikaśca saḥ#The Mārgaśīrṣa sahāmārga is also called āgrahāyaṇika.$pauṣe taiṣasahasyau dvau tapā māghe tha phālgune#The two austerities in Pauṣa, Taisaha and Āṣāḍha. Māgha and Phālguna.$syāttapasyaḥ phālgunikaḥ syāccaitre caitriko madhuḥ#The Tapasya honey is in the month of Phālguna. The Caitrīya honey is in the month of Caitra. [] The Kṛttikā honey is in the month of Vaiśākha.$vaiśākhe mādhavo rādho jyeṣṭhe śukraḥ śucistvayam#In Vaiśākha the asterism is Mādhava, in Jyeṣṭha that of Śukra and in Pauṣa that of Kṛṣṇa.$

nākālamṛtyur bhavati prāpnoti vipulāṃ śriyam mānuśyaṃ saphalaṃ janma yasya kasya mahātmanaḥ yaś cedaṃ prātar utthāya mānavaḥ kīrtayiṣyati sa dīrghakālam āyuṣmān śriyaṃ ca labhate naraḥ devā nāgās tathā yakṣā gandharvāḥ kaṭapūtanāḥ piśācarākṣasā bhūtā mātaro raudratejasaḥ kṣayāpasmārakārakaś caiva kṣatakākhorḍakādayaḥ ḍākinyās tārakā pretāḥ skandā mārā mahāgrahāḥ chāyām api na laṅghante kiṃ punas tasya vigrahaḥ duṣṭasatvā na vādhante vyādhayo nākramanti ca devāsuram api saṃgrāmam anubhavanti maharddhikāḥ sarvaiśvaryaguṇair yuktaḥ putrapautraiś ca vardhate jātismaro bhaved dhīmān kulīnaḥ priyadarśanaḥ prītimāṃś ca mahāvāgmī sarvaśāstraviśāradaḥ$fold. These grades are :-(1) The avoidable has been known,there is nothing more of it to be known; (2) the causes ofthe avoidable (pain) have been attenuated, there is nothing Such a person does not have an untimely death and obtains great prosperity. I do not see any great-souled one whose birth has proved to be successful. If a man awakes in the morning and recites this, he will be freed from all sins. Such a man obtains prosperity and a long lifespan. The gods, nāgas, and likewise yakṣas, gandharvas, kaṭapūtanas, The pishachas, the rakshasas and the bhutas are like mothers and possess fierce energy. Diseases such as Kshata-Kaksha, Urdaka, etc., are further marked by loss of flesh and epileptic fits. The female and male goblins, Tāraka, Preta, Skanda, Māra, and Mahāgraha. they do not even go beyond the shadow, so what about his body? No malicious beings harm them, And no disease can attack them. They will not be harmed by evil beings, And they will not be afflicted by illness. With their great miraculous powers They even experience battles between the gods and the asuras. He will possess all the qualities of prosperity and he will grow up with sons and grandsons. He will remember his past lives. He will be intelligent, born in a noble lineage and handsome. He is affectionate, immensely eloquent and accomplished in all the sacred texts.

nākālamṛtyur bhavati prāpnoti vipulāṃ śriyam#Such a person does not have an untimely death and obtains great prosperity.$mānuśyaṃ saphalaṃ janma yasya kasya mahātmanaḥ#I do not see any great-souled one whose birth has proved to be successful.$yaś cedaṃ prātar utthāya mānavaḥ kīrtayiṣyati#If a man awakes in the morning and recites this, he will be freed from all sins.$sa dīrghakālam āyuṣmān śriyaṃ ca labhate naraḥ#Such a man obtains prosperity and a long lifespan.$devā nāgās tathā yakṣā gandharvāḥ kaṭapūtanāḥ#The gods, nāgas, and likewise yakṣas, gandharvas, kaṭapūtanas,$piśācarākṣasā bhūtā mātaro raudratejasaḥ#The pishachas, the rakshasas and the bhutas are like mothers and possess fierce energy.$kṣayāpasmārakārakaś caiva kṣatakākhorḍakādayaḥ#Diseases such as Kshata-Kaksha, Urdaka, etc., are further marked by loss of flesh and epileptic fits.$ḍākinyās tārakā pretāḥ skandā mārā mahāgrahāḥ#The female and male goblins, Tāraka, Preta, Skanda, Māra, and Mahāgraha.$chāyām api na laṅghante kiṃ punas tasya vigrahaḥ#they do not even go beyond the shadow, so what about his body?$duṣṭasatvā na vādhante vyādhayo nākramanti ca#No malicious beings harm them, And no disease can attack them. They will not be harmed by evil beings, And they will not be afflicted by illness.$devāsuram api saṃgrāmam anubhavanti maharddhikāḥ#With their great miraculous powers They even experience battles between the gods and the asuras.$sarvaiśvaryaguṇair yuktaḥ putrapautraiś ca vardhate#He will possess all the qualities of prosperity and he will grow up with sons and grandsons.$jātismaro bhaved dhīmān kulīnaḥ priyadarśanaḥ#He will remember his past lives. He will be intelligent, born in a noble lineage and handsome.$prītimāṃś ca mahāvāgmī sarvaśāstraviśāradaḥ#He is affectionate, immensely eloquent and accomplished in all the sacred texts.$

dṛṣṭyā varjitam ārjavaṃ samatayā dattaṃ payo vakṣase kṣīṇāyur gatiṣu tvarā smitam api bhrūlāsyalīlāsakham satyā na prakṛtau guraḥ śiśutayā prasthānadattārghayā kāpy anyā hariṇīdṛśaḥ pariṇatiḥ kandarpamudrāṅkitā iti vayaḥsandhivrajyā tato yuvativarṇanavrajyā yāsāṃ saty api sadguṇānusaraṇe doṣānubandhaḥ sadā yāḥ prāṇān varam arpayanti na punaḥ saṃpūrṇadṛṣṭiṃ priye$An uprightness devoid of outward appearance, milk sprinkled on the breast with equanimity, a smile accompanied by playful gestures of the eyebrows when one's life is exhausted, and even a quick smile when one's movements are unsuccessful - these are the qualities which should be avoided TRANSLATIONthat are self-formulated. 1342Therefore [we say that] the knower of the Self is liberated (mukta) atthe very moment that his Self encompasses [the universe — svātmaprathā];the modifications affecting the body no longer constitute for him any re-straint as has been already explained hundreds of times.As for him who [se life] is composed of [choices between] piety or sin,and who ever confuses the body with the Self, how can he not come to True, there is no preceptor in one's nature, but a certain deer-eyed damsel was bestowed with an arghya at the time of her departure by childishness, and another transformation marked by the imprints of Kandarpa. This concludes the section on entering the womb at the time of an ascetics marriage. antariibhava (intermediate existence) : 1 6 1 .2;(222); (260.4-6); (26 1 ); (3 1 9 . 1 ) 1 fn. 3 9 1 ;9 1 1 ; 9 1 2 ; 1 442; 1 452anubhiiva: 575 Then, when describing a young woman, he proceeds: Sagar Press (Kavyamālā 13)."A. Padoux 2001 (transl.): ""Sambapañcāśikā. Les cinquante strophes de" In spite of their pursuit of virtuous qualities, they are always attached to faults. O beloved one! They are prepared to give up their lives rather than attain complete vision.

dṛṣṭyā varjitam ārjavaṃ samatayā dattaṃ payo vakṣase kṣīṇāyur gatiṣu tvarā smitam api bhrūlāsyalīlāsakham#An uprightness devoid of outward appearance, milk sprinkled on the breast with equanimity, a smile accompanied by playful gestures of the eyebrows when one's life is exhausted, and even a quick smile when one's movements are unsuccessful - these are the qualities which should be avoided$satyā na prakṛtau guraḥ śiśutayā prasthānadattārghayā kāpy anyā hariṇīdṛśaḥ pariṇatiḥ kandarpamudrāṅkitā#True, there is no preceptor in one's nature, but a certain deer-eyed damsel was bestowed with an arghya at the time of her departure by childishness, and another transformation marked by the imprints of Kandarpa.$iti vayaḥsandhivrajyā#This concludes the section on entering the womb at the time of an ascetics marriage.$tato yuvativarṇanavrajyā#Then, when describing a young woman, he proceeds:$yāsāṃ saty api sadguṇānusaraṇe doṣānubandhaḥ sadā yāḥ prāṇān varam arpayanti na punaḥ saṃpūrṇadṛṣṭiṃ priye#In spite of their pursuit of virtuous qualities, they are always attached to faults. O beloved one! They are prepared to give up their lives rather than attain complete vision.$

jantuvrātavimiśritaṃ gurutaraṃ parṇaughapaṅkāvilaṃ candrārkāṃśutirohitaṃ ca na pibennīraṃ jaḍaṃ doṣalam pārśvaśūle pratiśyāye vātadoṣe navajvare hikkādhmānādidoṣeṣu śītāmbu parivarjayet dhātukṣaye raktavikāradoṣe vāntyasramehe viṣavibhrameṣu jīrṇajvare śaithilyasaṃnipāte jalaṃ praśastaṃ śṛtaśītalaṃ tu taptaṃ pāthaḥ pādabhāgena hīnaṃ proktaṃ pathyaṃ vātajātāmayaghnam$163dehādyātmābhimanin, see dehādyātma- Water saturated with the deranged Doshas should not be taken if it is mixed with a large number of animal organisms, or if it is heavy, or if it is defiled by the washings of leaves, muddy or reddened by the rays of the sun or the moon. It is useful in parshva shhula, pratishyaya, vatadosha, nava jwara, prameha, arsha, hikka and kamala. 610, and also p.817);—in Vyavahāra-Bālambhaṭṭī (pp.572 and 919);—in Saṃskāramayūkha (p.52);—in Samskāraratnamālā (p. qmlabhyate; btr6tmpratya~rihs u k ~ u & k h c c ~ ~ ~ $ab&ymy a J t ,tw i&iyaptyaE+i& ("pratyak+x=n(= directly perceived) ia that which Cold water should be avoided in cases of hiccough, distention of the abdomen, etc., due to the action of the deranged Vayu, Pitta and Kapha. The deranged Vayu, Pittam and Kaphah are aggravated by such causes as loss of vital principles in the organism, vitiation of blood, vomiting, non-relish for food, or due to the effects of poison. In chronic intermittent fever, in weak type of fever and in Sannipataja fever water boiled and subsequently cooled is pre-eminently efficacious. The use of a quarter part of the above medicated Ghrita acts as a potent remedy in diseases due to the action of the deranged Vayu.

jantuvrātavimiśritaṃ gurutaraṃ parṇaughapaṅkāvilaṃ candrārkāṃśutirohitaṃ ca na pibennīraṃ jaḍaṃ doṣalam#Water saturated with the deranged Doshas should not be taken if it is mixed with a large number of animal organisms, or if it is heavy, or if it is defiled by the washings of leaves, muddy or reddened by the rays of the sun or the moon.$pārśvaśūle pratiśyāye vātadoṣe navajvare#It is useful in parshva shhula, pratishyaya, vatadosha, nava jwara, prameha, arsha, hikka and kamala.$hikkādhmānādidoṣeṣu śītāmbu parivarjayet#Cold water should be avoided in cases of hiccough, distention of the abdomen, etc., due to the action of the deranged Vayu, Pitta and Kapha.$dhātukṣaye raktavikāradoṣe vāntyasramehe viṣavibhrameṣu#The deranged Vayu, Pittam and Kaphah are aggravated by such causes as loss of vital principles in the organism, vitiation of blood, vomiting, non-relish for food, or due to the effects of poison.$jīrṇajvare śaithilyasaṃnipāte jalaṃ praśastaṃ śṛtaśītalaṃ tu#In chronic intermittent fever, in weak type of fever and in Sannipataja fever water boiled and subsequently cooled is pre-eminently efficacious.$taptaṃ pāthaḥ pādabhāgena hīnaṃ proktaṃ pathyaṃ vātajātāmayaghnam#The use of a quarter part of the above medicated Ghrita acts as a potent remedy in diseases due to the action of the deranged Vayu.$

sahasraśīrṣā puruṣa ity ārabhya brahmas nārāyaṇaḥ sa bhagavān āpas tasmāt sanātanāt āvirāsan kāraṇārṇonidhiṃ saṅkarṣaṇātmakaḥ yoganidrāṃ gatas tasmin sahasrāṃśaḥ svayaṃ mahān brahmas tadromabilajāleṣu bījaṃ saṅkarṣaṇasya ca haimāny aṇḍāni jātāni mahābhūtāvṛtāni tu īty ādi brahmas liṅgam iti yasyāyutāyutāṃśāṃśe viśvaśaktir iyaṃ sthitety vip$Beginning with the Thousand-headed Man, and ending with the person with a thousand heads, it is Brahman that is spoken of as with a thousand heads. That which is spoken of as a person with a thousand heads begins with brahmā and ends with interpretations of text passages, sometimes based on elementary philological errors.subsequent appendix, I s hall briefly discuss a few more cases where I find his pUUV.lV/,: The illustrious Narayana is the eternal water. < 1423 Mahābhāṣya (paspaśāhnika) which reads: pradhāne kṛto yatnaḥ phalavan bhavati. The< issue, for Patanjali, is that of interpreting the injunction to study the Veda ‘along with its< ancillaries' (vedanga) that is incumbent on any brahmin. According to Patañjali, that means,< first and foremost, along with grammar (vyakaraṇa)', for this is the most important (pra-< dhāna) among the six vedängas, and by studying it without delay, one arrives more quickly The ocean of kāraṇah [kāraṇa], in the form of Saṅkarṣaṇa, manifested himself as a treasure. pmyryas,refer to o n e a n d t h e s a m e e n t i t y , viz. to thedlayavijr7rSlta. as is also obvious from MSg L 8 itself (a) and (p). What could be When he falls asleep in the yogic sleep, the thousandth part of him, the great Brahma, himself appears. The seed of Saṅkarṣaṇa is in the multitudes of pores of his body. There are golden vessels that are made out of the best kind of earth and encrusted with great elements. Brahma is the beginning of all things, and he is the beginning of all things. He is the beginning of all things, and he is the end of all things; he is the beginning of all things, and he is the end of all things; he is the beginning of all things; he is the beginning of all things, and he is the end of all things; he Liṅga is that which has the Universal Force residing in each ten-millionth part of its body.

sahasraśīrṣā puruṣa ity ārabhya brahmas#Beginning with the Thousand-headed Man, and ending with the person with a thousand heads, it is Brahman that is spoken of as with a thousand heads. That which is spoken of as a person with a thousand heads begins with brahmā and ends with$nārāyaṇaḥ sa bhagavān āpas tasmāt sanātanāt#The illustrious Narayana is the eternal water.$āvirāsan kāraṇārṇonidhiṃ saṅkarṣaṇātmakaḥ#The ocean of kāraṇah [kāraṇa], in the form of Saṅkarṣaṇa, manifested himself as a treasure.$yoganidrāṃ gatas tasmin sahasrāṃśaḥ svayaṃ mahān brahmas#When he falls asleep in the yogic sleep, the thousandth part of him, the great Brahma, himself appears.$tadromabilajāleṣu bījaṃ saṅkarṣaṇasya ca#The seed of Saṅkarṣaṇa is in the multitudes of pores of his body.$haimāny aṇḍāni jātāni mahābhūtāvṛtāni tu#There are golden vessels that are made out of the best kind of earth and encrusted with great elements.$īty ādi brahmas#Brahma is the beginning of all things, and he is the beginning of all things. He is the beginning of all things, and he is the end of all things; he is the beginning of all things, and he is the end of all things; he is the beginning of all things; he is the beginning of all things, and he is the end of all things; he$liṅgam iti yasyāyutāyutāṃśāṃśe viśvaśaktir iyaṃ sthitety vip#Liṅga is that which has the Universal Force residing in each ten-millionth part of its body.$

janmaprabhṛti deveśaṃ pūjayāmāsa cāvyayam sarvajñaṃ sarvagaṃ viṣṇuṃ sarvadevabhavodbhavam tamādipuruṣaṃ bhaktyā parabrahmasvarūpiṇam brahmaṇo dhipatiṃ sṛṣṭi sthitisaṃhārakāraṇam so pi viṣṇostathābhūtaṃ dṛṣṭvā putraṃ samāhitam namo nārāyaṇāyeti govindeti muhurmuhuḥ stuvantaṃ prāha devāriḥ pradahanniva pāpadhīḥ na māṃ jānāsi durbuddhe sarvadaityāmareśvaram prahrāda vīra duṣputra dvijadevārtikāraṇam ko viṣṇuḥ padmajo vāpi śakraś ca varuṇo thavā vāyuḥ somastatheśānaḥ pāvako mama yaḥ samaḥ māmevārcaya bhaktyā ca svalpaṃ nārāyaṇaṃ sadā$na kecid anuśayā anuśerate ǁ[10.c] paracittajñānamekena dhātunā ekenāyatanena ekena skandhena saṃgṛhītaṃ,aA5 navabhir jñānair jñeyam nirodhajñānaṃ sthāpayitvā,ekena vijñānena vijñeyaṃ,rūpāvacarāḥ sarvatragā bhāvanāprahātavyāś cānuśayā anuśerate ǁ[10.d] saṃvṛtijñānamekena dhātunā ekenāyatanena ekena skandhena saṃgṛhītaṃ,aA6 aṣṭābhir jñānair jñeyaṃ nirodhajñānamārgajñāne sthāpayitvā,ekena vijñānena vijñeyaṃ, From the day of his birth, he worshipped the undecaying lord of the gods. He is omniscient and all-pervasive. He is Vishnu. All the gods owe their origin to him. AS 4 1 ,9f = ASu 247 ,34; NA 534c3-7 [cf. SHr VIII [2000] : 8 5 f no . 1 900 R 3--4]). With devotion, one must worship the first being, who is in the form of Para Brahma. He is the lord of Brahma, the reason behind creation, sustenance and destruction. He too, seeing that his attentive son had become like that of Viṣṇu, said these words to the best brāhmaṇa: I repeatedly said, Obeisance to Narayana. I repeatedly said, O Govinda. I repeatedly said, O lord of the senses. I repeatedly said, Obeisance to Narayana. I repeatedly said, Obeis While he was thus praising, the enemy of the gods, evil in his intelligence, burnt him down and spoke to him. O evil-minded one! You do not know me. I am the lord of all daityas and immortals. transmigration, that is, in what way could he become enmeshed [again] O brave Prahrada! O evil son! You are the cause of affliction to brahmanas and gods. Who is this? Is it Vishnu, the one born from the lotus, or Shakra, or Varuna? O lord of the universe! Tell me everything in detail. Having been thus addressed by his well-wishers, he replied, O supreme among those who grant boons! I am asking you. Vayu, Soma, Ishana and the fire are equal before me. With devotion always worship me, Narayana, who is insignificant.

janmaprabhṛti deveśaṃ pūjayāmāsa cāvyayam#From the day of his birth, he worshipped the undecaying lord of the gods.$sarvajñaṃ sarvagaṃ viṣṇuṃ sarvadevabhavodbhavam#He is omniscient and all-pervasive. He is Vishnu. All the gods owe their origin to him.$tamādipuruṣaṃ bhaktyā parabrahmasvarūpiṇam#With devotion, one must worship the first being, who is in the form of Para Brahma.$brahmaṇo dhipatiṃ sṛṣṭi sthitisaṃhārakāraṇam#He is the lord of Brahma, the reason behind creation, sustenance and destruction.$so pi viṣṇostathābhūtaṃ dṛṣṭvā putraṃ samāhitam#He too, seeing that his attentive son had become like that of Viṣṇu, said these words to the best brāhmaṇa:$namo nārāyaṇāyeti govindeti muhurmuhuḥ#I repeatedly said, Obeisance to Narayana. I repeatedly said, O Govinda. I repeatedly said, O lord of the senses. I repeatedly said, Obeisance to Narayana. I repeatedly said, Obeis$stuvantaṃ prāha devāriḥ pradahanniva pāpadhīḥ#While he was thus praising, the enemy of the gods, evil in his intelligence, burnt him down and spoke to him.$na māṃ jānāsi durbuddhe sarvadaityāmareśvaram#O evil-minded one! You do not know me. I am the lord of all daityas and immortals.$prahrāda vīra duṣputra dvijadevārtikāraṇam#O brave Prahrada! O evil son! You are the cause of affliction to brahmanas and gods.$ko viṣṇuḥ padmajo vāpi śakraś ca varuṇo thavā#Who is this? Is it Vishnu, the one born from the lotus, or Shakra, or Varuna? O lord of the universe! Tell me everything in detail. Having been thus addressed by his well-wishers, he replied, O supreme among those who grant boons! I am asking you.$vāyuḥ somastatheśānaḥ pāvako mama yaḥ samaḥ#Vayu, Soma, Ishana and the fire are equal before me.$māmevārcaya bhaktyā ca svalpaṃ nārāyaṇaṃ sadā#With devotion always worship me, Narayana, who is insignificant.$

atha pūrvavat sthairyavirodhī bālyādicāñcalyam api guṇatvenaiva sphuṭaṃ dṛśyate yathā vatsān muñcan kvacid asamaye bhp ity ādi atha raktalokatvaṃ ca yathāha snigdhasmitāvalokena vācā pīyūṣakalpayā caritreṇānavadyena śrīniketena cātmanā imaṃ lokam amuṃ caiva ramayan sutarāṃ yadūn reme kṣaṇadayā datta kṣaṇastrīkṣaṇasauhṛdaḥ bhp rajanyā dattāvasaraḥ strīṇāṃ kṣaṇaṃ utsavarūpaṃ sauhṛdaṃ yasya atra evaṃ līlānaravapuḥ bhp ityādikam api udāhāryam evam api$If, as before, fluctuation consisting in childishness and the rest, which are incompatible with continued steadiness, is admitted as an attribute, even so, it is clear that there can be no other kind of fluctuation except that of steadiness. For instance, it is often found that the calves are let loose at forbidden times;e. g., in such instances as the Teacher is letting loose the calves at forbidden times and so forth. "[Opponent:] Does there really not exist [any] reasoning for the Nobles?418 [Reply:] Who says this: ""[Reasoning] exists"" or ""[Reasoning] does not exist""? For the ultimate (paramārtha) is noble silence (āryas 417 Now that it has become clear to the opponent that the Madhyamikas deny even ascertainment, he asks why one nevertheless finds them setting forth the thesis that nothing exists.""katham can have the meaning of either ""how"" or ""why,"" and in the present sentence it is intended in the latter sense." Pt. II: The Problem of the Relationship between the Idea of theBuddha-Nature of Grasses and Trees and Early Buddhism ......:.. 101 As to the redness of the world, it is said: He smiled gently and glanced at him. His words were like ambrosia. His conduct was unblemished and he had the abode of Shri. Let the Yadus be especially delighted in this world and the next. Having been thus addressed by his well-wisher, Shatrughna smiled and said, O lord of the earth! I am pleased with you. He enjoyed with Kshānadā, who gave him every moment the friendship of a wife. A woman's momentary friendship, given its opportunity by the night, is merely a feast to women. In this case, there are examples of'similarly sportive human bodies' and so on.

atha pūrvavat sthairyavirodhī bālyādicāñcalyam api guṇatvenaiva sphuṭaṃ#If, as before, fluctuation consisting in childishness and the rest, which are incompatible with continued steadiness, is admitted as an attribute, even so, it is clear that there can be no other kind of fluctuation except that of steadiness.$dṛśyate yathā vatsān muñcan kvacid asamaye bhp ity ādi atha#For instance, it is often found that the calves are let loose at forbidden times;e. g., in such instances as the Teacher is letting loose the calves at forbidden times and so forth.$raktalokatvaṃ ca yathāha#As to the redness of the world, it is said:$snigdhasmitāvalokena vācā pīyūṣakalpayā#He smiled gently and glanced at him. His words were like ambrosia.$caritreṇānavadyena śrīniketena cātmanā#His conduct was unblemished and he had the abode of Shri.$imaṃ lokam amuṃ caiva ramayan sutarāṃ yadūn#Let the Yadus be especially delighted in this world and the next. Having been thus addressed by his well-wisher, Shatrughna smiled and said, O lord of the earth! I am pleased with you.$reme kṣaṇadayā datta kṣaṇastrīkṣaṇasauhṛdaḥ bhp#He enjoyed with Kshānadā, who gave him every moment the friendship of a wife.$rajanyā dattāvasaraḥ strīṇāṃ kṣaṇaṃ utsavarūpaṃ sauhṛdaṃ yasya#A woman's momentary friendship, given its opportunity by the night, is merely a feast to women.$atra evaṃ līlānaravapuḥ bhp ityādikam api udāhāryam evam api#In this case, there are examples of'similarly sportive human bodies' and so on.$

sadasyākhyātavṛttānto jagāma nijamāśramam evaṃ niścitamabhyeti śubham eva śubhātmanām evaṃ cātikramo nāma kleśāya mahatāmapi aviśvāsāspadaṃ caiva strīṇāṃ spṛśati nāśayam prāṇadānopakāro pi kiṃ tāsāmanyaducyate ityākhyāya kathāṃ vatsarājaputraṃ sa gomukhaḥ uvāca kathayāmyetāḥ punarmugdhakathāḥ śṛṇu babhūva śramaṇaḥ kaścidvihāre kvāpi mūḍhadhīḥ sa rathyāyāṃ bhramañjātu śunā jānunyadaśyata śvadaṣṭaḥ sa vihāraṃ svam upāgatya vyacintayat kiṃ vṛttaṃ jānuni tavetyekaikaḥ prakṣyatīha mām pratyāyayiṣyāmy evaṃ ca kiyato haṃ kiyac ciram tadupāyaṃ karomy atra sarvān bodhayituṃ sakṛt$After the members of the assembly had told him what had happened, he returned to his own hermitage. It is certain that good fortune confronts those who are virtuous in their souls. In the same way, transgression leads even to the affliction of great ones. It destroys the hopes of women and is a source of distrust. What other benefit can there be but that of giving up ones life? Having thus recounted the story to the prince of Vatsa, Gomukha said, O lord of the earth! I am pleased with you. Listen, said she, I will tell you some more tales of fools. In a certain monastery there was a Buddhist monk who had lost his way. One day, as he was walking along the road, a dog bit his knee. And when he had returned to his monastery, he reflected: I have been bitten by a dog. Everyone will ask, What has happened to your knee? For how long? How long will it take? I will tell you the truth. Having said this, he went to his own house in a secluded spot. He sat down on an expensive seat that was spread with kusha grass and adorned with garlands of flowers. The supreme among apsaras joined his hands in salutation and asked So I will devise some means of rousing them all at once.

sadasyākhyātavṛttānto jagāma nijamāśramam#After the members of the assembly had told him what had happened, he returned to his own hermitage.$evaṃ niścitamabhyeti śubham eva śubhātmanām#It is certain that good fortune confronts those who are virtuous in their souls.$evaṃ cātikramo nāma kleśāya mahatāmapi#In the same way, transgression leads even to the affliction of great ones.$aviśvāsāspadaṃ caiva strīṇāṃ spṛśati nāśayam#It destroys the hopes of women and is a source of distrust.$prāṇadānopakāro pi kiṃ tāsāmanyaducyate#What other benefit can there be but that of giving up ones life?$ityākhyāya kathāṃ vatsarājaputraṃ sa gomukhaḥ#Having thus recounted the story to the prince of Vatsa, Gomukha said, O lord of the earth! I am pleased with you.$uvāca kathayāmyetāḥ punarmugdhakathāḥ śṛṇu#Listen, said she, I will tell you some more tales of fools.$babhūva śramaṇaḥ kaścidvihāre kvāpi mūḍhadhīḥ#In a certain monastery there was a Buddhist monk who had lost his way.$sa rathyāyāṃ bhramañjātu śunā jānunyadaśyata#One day, as he was walking along the road, a dog bit his knee.$śvadaṣṭaḥ sa vihāraṃ svam upāgatya vyacintayat#And when he had returned to his monastery, he reflected: I have been bitten by a dog.$kiṃ vṛttaṃ jānuni tavetyekaikaḥ prakṣyatīha mām#Everyone will ask, What has happened to your knee?$pratyāyayiṣyāmy evaṃ ca kiyato haṃ kiyac ciram#For how long? How long will it take? I will tell you the truth. Having said this, he went to his own house in a secluded spot. He sat down on an expensive seat that was spread with kusha grass and adorned with garlands of flowers. The supreme among apsaras joined his hands in salutation and asked$tadupāyaṃ karomy atra sarvān bodhayituṃ sakṛt#So I will devise some means of rousing them all at once.$

sphuṭamaṇḍanaśiñjitacārutaram iti bhinnatanuṃ maṇibhir militaṃ tapanīyamayir iva bhārakatam maṇinirmitamadhyagaśaṅkulasad vipulāruṇapaṅkajamadhyagatam atasīkusumābhatanuṃ taruṇaṃ taruṇāruṇapadmapalāśadṛśam navapallavacitrasugucchalasac chikhipicchapinaddhakacapracayam caṭulabhruvam indusamānamukhaṃ maṇikuṇḍalamaṇḍitagaṇḍayugam śaśaraktasadṛkdaśanacchadanaṃ maṇirājadanekavidhābharaṇam asanaprasavacchadanojjvalasad vasanaṃ suvilāsanivāsabhuvam navavidrumabhadrakarāṅghritalaṃ bhramarākuladāmavirājitanum taruṇīkucayukparirambhamilad ghusṛṇāruṇavakṣasam ukṣagatim$It is more beautiful than the tinkling of the anklets on a cracked couch. His body was mangled and crushed by the jewels. Like an ornament made of burnished gold. It's built of jewels, with slings stuck in the middle. He was in the midst of a large and red lotus. His body is youthful, with a complexion like the atasī flower. His eyes are like the petals of a young red lotus. It has lovely new shoots and is thickly covered with beautiful blossoms. His hair was dressed in antelopes skin, and his beard was dressed in tattered rags. His brows are restless. His face is like the moon. Earrings adorned with gems and a pair of armlets decorated with necklaces. His lips were red like the blood of a hare. He was adorned in many kinds of ornaments, set with gems and jewels. Asanaprasavaḥ = chādana. Ujjvalasaṃ = ujjvalasaṃsattvaḥ [ujjvalasaṃsattva]. The word used in the previous verse is upāsanaprasavaḥ, meaning the production of hunger and thirst. Āsanaprasavaḥ = the production of hunger and Beautiful dwellings, pleasant places of residence, The soles of his auspicious feet are adorned with fresh coral. His body was resplendent with rows of black bees buzzing about. (manovijniina). ( 4 1 8,21 -25)In the BoBh, he finds the two layers represented, respectively, by the idea of the eight The pair of breasts of a young woman embrace each other tightly, as if they were joined at the time of their lovemaking. His chest was red with blood and his gait was like that of a bull.

sphuṭamaṇḍanaśiñjitacārutaram#It is more beautiful than the tinkling of the anklets on a cracked couch.$iti bhinnatanuṃ maṇibhir militaṃ#His body was mangled and crushed by the jewels.$tapanīyamayir iva bhārakatam#Like an ornament made of burnished gold.$maṇinirmitamadhyagaśaṅkulasad#It's built of jewels, with slings stuck in the middle.$vipulāruṇapaṅkajamadhyagatam#He was in the midst of a large and red lotus.$atasīkusumābhatanuṃ taruṇaṃ#His body is youthful, with a complexion like the atasī flower.$taruṇāruṇapadmapalāśadṛśam#His eyes are like the petals of a young red lotus.$navapallavacitrasugucchalasac#It has lovely new shoots and is thickly covered with beautiful blossoms.$chikhipicchapinaddhakacapracayam#His hair was dressed in antelopes skin, and his beard was dressed in tattered rags.$caṭulabhruvam indusamānamukhaṃ#His brows are restless. His face is like the moon.$maṇikuṇḍalamaṇḍitagaṇḍayugam#Earrings adorned with gems and a pair of armlets decorated with necklaces.$śaśaraktasadṛkdaśanacchadanaṃ#His lips were red like the blood of a hare.$maṇirājadanekavidhābharaṇam#He was adorned in many kinds of ornaments, set with gems and jewels.$asanaprasavacchadanojjvalasad#Asanaprasavaḥ = chādana. Ujjvalasaṃ = ujjvalasaṃsattvaḥ [ujjvalasaṃsattva]. The word used in the previous verse is upāsanaprasavaḥ, meaning the production of hunger and thirst. Āsanaprasavaḥ = the production of hunger and$vasanaṃ suvilāsanivāsabhuvam#Beautiful dwellings, pleasant places of residence,$navavidrumabhadrakarāṅghritalaṃ#The soles of his auspicious feet are adorned with fresh coral.$bhramarākuladāmavirājitanum#His body was resplendent with rows of black bees buzzing about.$taruṇīkucayukparirambhamilad#The pair of breasts of a young woman embrace each other tightly, as if they were joined at the time of their lovemaking.$ghusṛṇāruṇavakṣasam ukṣagatim#His chest was red with blood and his gait was like that of a bull.$

abhedyā nāyake prāyaḥ krūrā vāmeti kīrtyate tatra mānagrahe sadodyuktā kañcana vañcanacature prapañcaya tvaṃ murāntake mānam bahuvallabhe hi puruṣe dākṣiṇyaṃ duḥkham udvahati mānaśaithilye kopanā yathā sarabhasam abhivyaktiṃ yāte navāvinayotkare caṭupaṭimabhir nītā mṛdvī prasādam aghadviṣā asaralasakhīcillīvyālīparibhramakampitā vimukhitamukhī bhūyo bhadrā haṭhād bhrukuṭiṃ dadhe nāyakābhedyā kāmaṃ dūre vasatu paṭimā cāṭuvṛndas tatrāyaṃ rājyaṃ svāmin viracaya mama prāṅgaṇaṃ mā prayāsīḥ hanta klāntā mama sahacarī rātrim ekākinī iyaṃ nītā kuñje nikhilapaśupīnāgarojjāgareṇa nāyake krūrā yathā dānakelikaumudyāṃ amūr vrajamṛgekṣaṇāś caturaśītilakṣādhikāḥ$When the heroine is impregnable, generally cruel, It is said to be left. Constantly engaged in the grasp of conceit, He is skilled at deceiving with the use of a broom. You spread your pride around Murāntaka. When a man has many beloveds, And courtesy bears the load of pain. For example, anger arises when pride is slackening. The new display of immodesty soon manifested itself. The evil-disposed one has led her into a lazy slumber, softening her to gentleness. The female cuckoo, her mate, trembled as she wandered about. With face averted, Bhadrā forcibly knit her eyebrows once more. It is unbreakable by the guidance of the spiritual guide. Let's keep far away from here the pretended set of flattering talk. O lord! Rule over the kingdom. Do not leave my courtyard. Alas, this companion of mine is weary and all alone through the night. All the beasts in the grove were led away by the city police to watch for him. They are hard to please in the presence of their husband. as in the case of the joy in giving and enjoyment; There are more than, deer-eyed ones from Vraja.

abhedyā nāyake prāyaḥ krūrā vāmeti kīrtyate#When the heroine is impregnable, generally cruel, It is said to be left.$tatra mānagrahe sadodyuktā#Constantly engaged in the grasp of conceit,$kañcana vañcanacature#He is skilled at deceiving with the use of a broom.$prapañcaya tvaṃ murāntake mānam#You spread your pride around Murāntaka.$bahuvallabhe hi puruṣe#When a man has many beloveds,$dākṣiṇyaṃ duḥkham udvahati#And courtesy bears the load of pain.$mānaśaithilye kopanā yathā#For example, anger arises when pride is slackening.$sarabhasam abhivyaktiṃ yāte navāvinayotkare#The new display of immodesty soon manifested itself.$caṭupaṭimabhir nītā mṛdvī prasādam aghadviṣā#The evil-disposed one has led her into a lazy slumber, softening her to gentleness.$asaralasakhīcillīvyālīparibhramakampitā#The female cuckoo, her mate, trembled as she wandered about.$vimukhitamukhī bhūyo bhadrā haṭhād bhrukuṭiṃ dadhe#With face averted, Bhadrā forcibly knit her eyebrows once more.$nāyakābhedyā#It is unbreakable by the guidance of the spiritual guide.$kāmaṃ dūre vasatu paṭimā cāṭuvṛndas tatrāyaṃ#Let's keep far away from here the pretended set of flattering talk.$rājyaṃ svāmin viracaya mama prāṅgaṇaṃ mā prayāsīḥ#O lord! Rule over the kingdom. Do not leave my courtyard.$hanta klāntā mama sahacarī rātrim ekākinī iyaṃ#Alas, this companion of mine is weary and all alone through the night.$nītā kuñje nikhilapaśupīnāgarojjāgareṇa#All the beasts in the grove were led away by the city police to watch for him.$nāyake krūrā#They are hard to please in the presence of their husband.$yathā dānakelikaumudyāṃ#as in the case of the joy in giving and enjoyment;$amūr vrajamṛgekṣaṇāś caturaśītilakṣādhikāḥ#There are more than, deer-eyed ones from Vraja.$

ittham āśvāsito rāma tadādṛśyaśarīrayā ṛṣiputra mahāprājña kim ajña iva rodiṣi saṃsārasya na kasmāt tvaṃ svarūpaṃ vetsi cañcalam sarvadaivedṛśī sādho saṃsārī saṃsṛtiś calā jāyate jīvate paścād avaśyaṃ ca vinaśyati yad yat kiñcid dṛśor dṛśyaṃ brahmādikam idaṃ mune gantavyas tena sarveṇa vināśo nātra saṃśayaḥ tadarthaṃ mā kṛthā vyarthaṃ viṣādaṃ maraṇe pituḥ avaśyabhāvy astamayo jātasyāharpater iva aśarīrām iti śrutvā giram āraktalocanaḥ dhairyam āsādayām āsa śikhaṇḍī stanitād iva utthāyāvaśyakaṃ kṛtvā pāścātyaṃ pitur ādṛtaḥ cakāra tapase buddhiṃ dṛḍhām uttamasiddhaye brāhmeṇa karmaṇā tasya vipine caratas tapaḥ anantasaṅkalpamayaṃ śrotriyatvaṃ babhūva ha$Cf. , for more detaIls, S 1 9 8 7 : 79f # 4 . 8 . 5 .23 93Though sruta i s also used i n a passive sense and then defined a s the Buddhist teaching consisting,, 1in the slUras, etc. (see fn. 2286), I follow Lamotte ( 1 93 8 : II 6 6 : "audition ) in taking it, in the present O Rama! The one whose form cannot be seen comforted me in this way. O seers son of great wisdom, why do you weep as if you are ignorant? Why dont you know about the transient nature of life? Such, O good man, is the course of all destiny. The cycle of existence is unstable. It is born, it lives, and it perishes inevitably. non-argumentative, and that with regard to subtile objects,"is ""deliberative"" and ""non-deliberative,""-thus four-fold has"meditation been numbered.Sutra (47):--On the purity of the non-deliberative,internal perspicuity.#"Com:""Purity"" consists in the steady current-untainted"by Tamas and Rajas and hence clear of the principle ofspiritual consciousness, consisting in brightness (or illumi- O Sage! Everything that can be seen by the eye, such as Brahmā and others, 1069n.940352a17 There is no doubt that all of them will head towards destruction. Therefore, do not unnecessarily grieve over your fathers death. The setting of the sun must inevitably take place, just as in the case of the lord of the day who has been born. On hearing these invisible words, his eyes turned red. As Shikhāndin draws strength from her breast, so did he draw steadiness from his thighs. He arose and honoured his father by performing the funeral rites. For the sake of obtaining supreme success, he firmly made up his mind to engage in austerities. Because of his deeds as a brahmana, he was engaged in austerities in the forest. The state of a brahmana who knows the sacred texts is because of an infinite number of resolutions.

ittham āśvāsito rāma tadādṛśyaśarīrayā#O Rama! The one whose form cannot be seen comforted me in this way.$ṛṣiputra mahāprājña kim ajña iva rodiṣi#O seers son of great wisdom, why do you weep as if you are ignorant?$saṃsārasya na kasmāt tvaṃ svarūpaṃ vetsi cañcalam#Why dont you know about the transient nature of life?$sarvadaivedṛśī sādho saṃsārī saṃsṛtiś calā#Such, O good man, is the course of all destiny. The cycle of existence is unstable.$jāyate jīvate paścād avaśyaṃ ca vinaśyati#It is born, it lives, and it perishes inevitably.$yad yat kiñcid dṛśor dṛśyaṃ brahmādikam idaṃ mune#O Sage! Everything that can be seen by the eye, such as Brahmā and others,$gantavyas tena sarveṇa vināśo nātra saṃśayaḥ#There is no doubt that all of them will head towards destruction.$tadarthaṃ mā kṛthā vyarthaṃ viṣādaṃ maraṇe pituḥ#Therefore, do not unnecessarily grieve over your fathers death.$avaśyabhāvy astamayo jātasyāharpater iva#The setting of the sun must inevitably take place, just as in the case of the lord of the day who has been born.$aśarīrām iti śrutvā giram āraktalocanaḥ#On hearing these invisible words, his eyes turned red.$dhairyam āsādayām āsa śikhaṇḍī stanitād iva#As Shikhāndin draws strength from her breast, so did he draw steadiness from his thighs.$utthāyāvaśyakaṃ kṛtvā pāścātyaṃ pitur ādṛtaḥ#He arose and honoured his father by performing the funeral rites.$cakāra tapase buddhiṃ dṛḍhām uttamasiddhaye#For the sake of obtaining supreme success, he firmly made up his mind to engage in austerities.$brāhmeṇa karmaṇā tasya vipine caratas tapaḥ#Because of his deeds as a brahmana, he was engaged in austerities in the forest.$anantasaṅkalpamayaṃ śrotriyatvaṃ babhūva ha#The state of a brahmana who knows the sacred texts is because of an infinite number of resolutions.$

itthaṃ śrīśiva evaikaḥ karteti paribhāṣyate kartṛtvaṃ caitadetasya tathāmātrāvabhāsanam tathāvabhāsanaṃ cāsti kāryakāraṇabhāvagam yathā hi ghaṭasāhityaṃ paṭasyāpyavabhāsate tathā ghaṭānantaratā kiṃ tu sā niyamojjhitā ato yanniyamenaiva yasmādābhātyanantaram tattasya kāraṇaṃ brūmaḥ sati rūpānvayedhike niyamaśca tathārūpabhāsanāmātrasārakaḥ bījādaṅkura ityevaṃ bhāsanaṃ nahi sarvadā yogīcchānantarodbhūtatathābhūtāṅkuro yataḥ iṣṭe tathāvidhākāre niyamo bhāsate yataḥ svapne ghaṭapaṭādīnāṃ hetutadvatsvabhāvatā$In this way, Śrī Śiva alone is spoken of as the creator. The character of being an agent is merely the manifestation of Him as such. Similarly, there is the manifestation of the relation of cause and effect. For example, the combination of a jar manifests itself on the piece of cloth; Similarly, succession of a jar is an absurdity. But it has been discarded as a matter of course. Hence it follows that what appears immediately after a certain thing is invariably concomitant with that same thing; so that when one thing appears immediately after another, it is always concomitant with the former. We shall give the reason for this when there is concomitance with colour. As regards the restriction, it is only an appearance of that kind that constitutes its essence; and as regards the restraint also, it is merely the manifestation of a certain character which serves to emphasise the said character. The sprout springs up from the seed. Such manifestation does not take place always. As the sprout of all beings springs up immediately after the wish of the Yogin, even so does this sprout arise from the desire of the Yogin. Inasmuch as any such definite rule always appears in regard to what is desired to be the form of the thing, there can be no certainty regarding its exact connotation; hence it cannot be right to assert that the restriction does appear in regard to what is desired to be the form of the thing. In a dream, objects such as a jar, a cloth, etc., Have the same cause and have the same nature.

itthaṃ śrīśiva evaikaḥ karteti paribhāṣyate#In this way, Śrī Śiva alone is spoken of as the creator.$kartṛtvaṃ caitadetasya tathāmātrāvabhāsanam#The character of being an agent is merely the manifestation of Him as such.$tathāvabhāsanaṃ cāsti kāryakāraṇabhāvagam#Similarly, there is the manifestation of the relation of cause and effect.$yathā hi ghaṭasāhityaṃ paṭasyāpyavabhāsate#For example, the combination of a jar manifests itself on the piece of cloth;$tathā ghaṭānantaratā kiṃ tu sā niyamojjhitā#Similarly, succession of a jar is an absurdity. But it has been discarded as a matter of course.$ato yanniyamenaiva yasmādābhātyanantaram#Hence it follows that what appears immediately after a certain thing is invariably concomitant with that same thing; so that when one thing appears immediately after another, it is always concomitant with the former.$tattasya kāraṇaṃ brūmaḥ sati rūpānvayedhike#We shall give the reason for this when there is concomitance with colour.$niyamaśca tathārūpabhāsanāmātrasārakaḥ#As regards the restriction, it is only an appearance of that kind that constitutes its essence; and as regards the restraint also, it is merely the manifestation of a certain character which serves to emphasise the said character.$bījādaṅkura ityevaṃ bhāsanaṃ nahi sarvadā#The sprout springs up from the seed. Such manifestation does not take place always.$yogīcchānantarodbhūtatathābhūtāṅkuro yataḥ#As the sprout of all beings springs up immediately after the wish of the Yogin, even so does this sprout arise from the desire of the Yogin.$iṣṭe tathāvidhākāre niyamo bhāsate yataḥ#Inasmuch as any such definite rule always appears in regard to what is desired to be the form of the thing, there can be no certainty regarding its exact connotation; hence it cannot be right to assert that the restriction does appear in regard to what is desired to be the form of the thing.$svapne ghaṭapaṭādīnāṃ hetutadvatsvabhāvatā#In a dream, objects such as a jar, a cloth, etc., Have the same cause and have the same nature.$

homena tarpitā devāḥ sarvalokanivāsinaḥ nirdhūmaś ca jvalad vahṇiḥ saptajihvāsamanvitaḥ pratyakṣo havyavāhaś ca svayaṃ yajñe narādhipa tato nivartito yajño brāhmaṇair āptadakṣiṇaiḥ ghoṣaṇā bhrāmitā rāṣṭre pratīhāraiḥ sahasraśaḥ yo yaṃ kāmayate kāmaṃ so tra taṃ tvetyasaṃśayaḥ āhūtāḥ pūrvajās tatra mātṛkāḥ paitṛkās tathā apamṛtyuvaśaṃ prāptās tiryagyonigatāś ca ye te sarve śubhayonitvam āpannā yajñayogataḥ arcitā narmadādevīṃ pratyakṣā rūpadhāriṇī arcito bhagavāṃs tatra pārvatyā sahito haraḥ śrīpatiś ca śriyā sārddhaṃ śaṅkhacakragadādharaḥ śakrādayas tathā devāḥ sapatnīkā alaṃkṛtāḥ gāścāśvāṃś ca karīndrāṃś ca brāhmaṇebhyo nyavedayat$ChU Cluindol{ya-Up(1/li:wd The gods who reside in all the worlds are satisfied through oblations. It blazes without any smoke and has seven tongues. O lord of men! The bearer of oblations himself manifested himself at that sacrifice. The brahmanas gave away copious quantities of dakshina at the sacrifice and therefore, the sacrifice was canceled. , Thousands of proclamations were circulated in the kingdom by the gatekeepers. There is no doubt that whatever desire a man cherishes, he will grant it to you. Having said this, the illustrious one sat down on the seat prepared for him and spoke these words of assurance. The ancestors, the sons on the mothers side and those on the fathers side were summoned there. There are those who have come under the subjugation of an evil death, or those who are born as inferior species. Through the sacrifices that were performed, all of them obtained auspicious births. von der chinesischen Übersetzung ("Selbständigkeit" statt "Macht")· ausgeht.(167 . . . 167) Ch. weicht ab und dürfte folgendermaßen zu verstehen sein: "[Was] diese [von ihm] erlangte Macht [angeht]: läßt er[sie] in Erscheinung tretenc (=aktualisiert er sie), ...". Diese Wiedergabe würde im Original va8itva1]t präptarp, voraussetzen, ist aber, vomSinn her beurteilt, kaum zutreffend. Der "Macht" (vasitvam) über einebestimmte Gegebenheit korrespondiert nämlich sarp,mukhikararwm nicht The goddess Narmada was worshipped and she manifested herself in those forms. With Parvati, the illustrious Hara was worshipped there. The lord of Lakṣmī along with Śrī and the holder of conch, disc and mace. The gods, Shakra and the others, with their wives, were also adorned in ornaments. He gave cows, horses and lordly elephants to brahmanas.

homena tarpitā devāḥ sarvalokanivāsinaḥ#The gods who reside in all the worlds are satisfied through oblations.$nirdhūmaś ca jvalad vahṇiḥ saptajihvāsamanvitaḥ#It blazes without any smoke and has seven tongues.$pratyakṣo havyavāhaś ca svayaṃ yajñe narādhipa#O lord of men! The bearer of oblations himself manifested himself at that sacrifice.$tato nivartito yajño brāhmaṇair āptadakṣiṇaiḥ#The brahmanas gave away copious quantities of dakshina at the sacrifice and therefore, the sacrifice was canceled.$ghoṣaṇā bhrāmitā rāṣṭre pratīhāraiḥ sahasraśaḥ#Thousands of proclamations were circulated in the kingdom by the gatekeepers.$yo yaṃ kāmayate kāmaṃ so tra taṃ tvetyasaṃśayaḥ#There is no doubt that whatever desire a man cherishes, he will grant it to you. Having said this, the illustrious one sat down on the seat prepared for him and spoke these words of assurance.$āhūtāḥ pūrvajās tatra mātṛkāḥ paitṛkās tathā#The ancestors, the sons on the mothers side and those on the fathers side were summoned there.$apamṛtyuvaśaṃ prāptās tiryagyonigatāś ca ye#There are those who have come under the subjugation of an evil death, or those who are born as inferior species.$te sarve śubhayonitvam āpannā yajñayogataḥ#Through the sacrifices that were performed, all of them obtained auspicious births.$arcitā narmadādevīṃ pratyakṣā rūpadhāriṇī#The goddess Narmada was worshipped and she manifested herself in those forms.$arcito bhagavāṃs tatra pārvatyā sahito haraḥ#With Parvati, the illustrious Hara was worshipped there.$śrīpatiś ca śriyā sārddhaṃ śaṅkhacakragadādharaḥ#The lord of Lakṣmī along with Śrī and the holder of conch, disc and mace.$śakrādayas tathā devāḥ sapatnīkā alaṃkṛtāḥ#The gods, Shakra and the others, with their wives, were also adorned in ornaments.$gāścāśvāṃś ca karīndrāṃś ca brāhmaṇebhyo nyavedayat#He gave cows, horses and lordly elephants to brahmanas.$

lāṅgūlamuddhataṃ dhunvannudvahan parighaṃ gurum tasthau toraṇamāruhya pūrvaṃ na prajahāra saḥ akṣāriṣuḥ śarāmbhāṃsi tasmin rakṣaḥpayodharāḥ na cā hvālīn na cāvrājīt trāsaṃ kapimahīdharaḥ avādīt tiṣṭhatetyuccaiḥ prādevīt parighaṃ kapiḥ tathā yathā raṇe prāṇān bahūnāmagrahīd dviṣām vraṇairavamiṣū raktaṃ dehaiḥ prāṛnāviṣur bhuvam diśaḥ praurṇāviṣuś cānye yātudhānā bhavadbhiyaḥ arāsiṣuś cyutotsāhā bhinnadehāḥ priyāsavaḥ kaperatrāsiṣur nādān mṛgāḥ siṃhadhvaneriva iti sicivṛddhyadhikāraḥ māyānāmīśvarās te pi śastrahastā rathaiḥ kapim pratyāvavṛtire hantuṃ hantavyā māruteḥ punaḥ tāṃś cetavyān kṣitau śritvā vānaras toraṇaṃ yutān$He raised his tail and waved it, as if he was holding aloft a heavy club. He climbed the gate and stood there. He would not have struck first. The rakshasas were like clouds at the time of the destruction of a yuga. They showered down arrows on him, with poison in their breasts. there is no riipavipaka in the aO : fn. 1 3 2 6proto -sarvabfjakam vijfianam ' in the aO andits descent as a model (B.): 1 3 4- 1 3 5 ; 265 Nor barley-grains. echoes here the sakticakra of SpK 11. Here, one of the purposes of the triad of kärikäs (64-66)is to teach the essential complementarity of the two aspects termed prakāśa and vimarsa, orŚiva and Śakti. The ape, the king of the mountains, was not frightened. He loudly asked them to wait. The ape hurled the club. In that battle, he robbed the lives of many enemies. They drank the blood from their wounds. They wished to enter the earth with their bodies. Other yātudhānas, other than you, have filled the directions. They lost all enterprise. Their bodies were mangled and they lost what they wanted. They were frightened of the apes roar, like deer at the sound of a lions roar. End of the sixty-second chapter from the beginning. ] Kautilya's Arthashastra Chapter Xxxiii. They were the lords of maya. With weapons in their hands, they attacked the ape on chariots. They returned, intending to kill the son of the wind god. The ape built a gate and flung it down on the ground, near the place where the funeral pyre had been lit.

lāṅgūlamuddhataṃ dhunvannudvahan parighaṃ gurum#He raised his tail and waved it, as if he was holding aloft a heavy club.$tasthau toraṇamāruhya#He climbed the gate and stood there.$pūrvaṃ na prajahāra saḥ#He would not have struck first.$akṣāriṣuḥ śarāmbhāṃsi tasmin rakṣaḥpayodharāḥ#The rakshasas were like clouds at the time of the destruction of a yuga. They showered down arrows on him, with poison in their breasts.$na cā hvālīn#Nor barley-grains.$na cāvrājīt trāsaṃ kapimahīdharaḥ#The ape, the king of the mountains, was not frightened.$avādīt tiṣṭhatetyuccaiḥ#He loudly asked them to wait.$prādevīt parighaṃ kapiḥ#The ape hurled the club.$tathā yathā raṇe prāṇān bahūnāmagrahīd dviṣām#In that battle, he robbed the lives of many enemies.$vraṇairavamiṣū raktaṃ#They drank the blood from their wounds.$dehaiḥ prāṛnāviṣur bhuvam#They wished to enter the earth with their bodies.$diśaḥ praurṇāviṣuś cānye yātudhānā bhavadbhiyaḥ#Other yātudhānas, other than you, have filled the directions.$arāsiṣuś cyutotsāhā bhinnadehāḥ priyāsavaḥ#They lost all enterprise. Their bodies were mangled and they lost what they wanted.$kaperatrāsiṣur nādān mṛgāḥ siṃhadhvaneriva#They were frightened of the apes roar, like deer at the sound of a lions roar.$iti sicivṛddhyadhikāraḥ#End of the sixty-second chapter from the beginning. ] Kautilya's Arthashastra Chapter Xxxiii.$māyānāmīśvarās te pi śastrahastā rathaiḥ kapim#They were the lords of maya. With weapons in their hands, they attacked the ape on chariots.$pratyāvavṛtire hantuṃ hantavyā māruteḥ punaḥ#They returned, intending to kill the son of the wind god.$tāṃś cetavyān kṣitau śritvā vānaras toraṇaṃ yutān#The ape built a gate and flung it down on the ground, near the place where the funeral pyre had been lit.$

viparītaparijñānam indriyānāṃ tvam ūcivān ajñānenāvṛto yena yathāvan na prapadyate lokas tena yathābhūtam iti matvā tvayoditam astīti śāśvatī dṛṣtir nāstīty ucchedadarśanam tenāntadvayanirmukto dharmo yaṃ deśitas tvayā catuṣkoṭivinirmuktās tena dharmās tvayoditāḥ vijñānasyāpy avijñeyā vācāṃ kim uta gocarāḥ svapnendrajālikodbhūtaṃ dvicandrodvīkṣaṇaṃ yathā bhūtaṃ tadvastu no bhūtaṃ tathā dṛṣṭaṃ jagat tvayā utpannaś ca sthito naṣṭaḥ svapne yadvat sutas tathā na cotpannaḥ sthito naṣṭa ukto loko rthatas tvayā kāraṇāt saṃbhavo dṛṣṭo yathā svapne tathetaraḥ saṃbhavaḥ sarvabhāvānāṃ vibhavo pi matas tathā$You have stated the wrong knowledge of the sense-organs. deshalb auch keine Strafen, und da es keine äußeren Feinde gibt, gibtes auch keinen Krieg. Wesentlich ist, da& dieser Zustand zwar mitGewalt herbeigeführt wurde (der cakravartin erobert die Welt mit seinemHeer), aber ohne Töten (weil sich ihm alle lokalen Herrscher ohne Gegenwehr unterwerfen).Einen Zusammenhang des Cakravartin-Ideals mit dem KönigASoka, der in der Mitte des 3. Jh. V. Chr. fast den gesamten indischenSubkontinent regierte, liegt m. E. nahe. ASoka war buddhistischer Laienanhänger geworden und bemühte sich, das Reich mit so wenigGewalt wie möglich zu regieren, in Übereinstimmung mit moralischen Grundsätzen, die der buddhistischen Ethik sehr nahestehen, When one is enveloped by ignorance, one does not know what should be known and what should not be known. Therefore, people know what has happened and have spoken on the basis of this. The view that things exist is eternalism and the view that things do not exist is nihilism. Thus the Dharma that you have taught Is free from these two extremes. The dharmas that you have proclaimed Are beyond four tens of the possible limit. The Dharma that you have taught Is inconceivable and free from all conceptual contents; It is inconceivable and free from all conceptual contents, And it is inconceivable and free from all conceptual contents. They are incapable of being cognized by consciousness, let alone being spoken of in words. Like the appearance of two moons in a dream, A magical illusion or a hallucination. That which is real is not real. You have seen the entire universe in that way. flid la zes bya ba ni gzu[Jsla 80ga paci yul mama la sems cphros pa sie = - ... ilirüpildifU vi~aye~u visr1acittaaya o. ä.) bestätigt zwar im Pratika don Textdes Tib. Uv., doch paßt die Er klärung nur zu bahirätmana!& (vgl. auch It is like a child in a dream, though it has been born, is still present and destroyed. You have truly said that the world is unborn, immovable, and destroyed. Just as in a dream, it is seen that things are born from a cause, though the others are not like that. The arising of all phenomena Is held to be the same as their passing away.

viparītaparijñānam indriyānāṃ tvam ūcivān#You have stated the wrong knowledge of the sense-organs.$ajñānenāvṛto yena yathāvan na prapadyate#When one is enveloped by ignorance, one does not know what should be known and what should not be known.$lokas tena yathābhūtam iti matvā tvayoditam#Therefore, people know what has happened and have spoken on the basis of this.$astīti śāśvatī dṛṣtir nāstīty ucchedadarśanam#The view that things exist is eternalism and the view that things do not exist is nihilism.$tenāntadvayanirmukto dharmo yaṃ deśitas tvayā#Thus the Dharma that you have taught Is free from these two extremes.$catuṣkoṭivinirmuktās tena dharmās tvayoditāḥ#The dharmas that you have proclaimed Are beyond four tens of the possible limit. The Dharma that you have taught Is inconceivable and free from all conceptual contents; It is inconceivable and free from all conceptual contents, And it is inconceivable and free from all conceptual contents.$vijñānasyāpy avijñeyā vācāṃ kim uta gocarāḥ#They are incapable of being cognized by consciousness, let alone being spoken of in words.$svapnendrajālikodbhūtaṃ dvicandrodvīkṣaṇaṃ yathā#Like the appearance of two moons in a dream, A magical illusion or a hallucination.$bhūtaṃ tadvastu no bhūtaṃ tathā dṛṣṭaṃ jagat tvayā#That which is real is not real. You have seen the entire universe in that way.$utpannaś ca sthito naṣṭaḥ svapne yadvat sutas tathā#It is like a child in a dream, though it has been born, is still present and destroyed.$na cotpannaḥ sthito naṣṭa ukto loko rthatas tvayā#You have truly said that the world is unborn, immovable, and destroyed.$kāraṇāt saṃbhavo dṛṣṭo yathā svapne tathetaraḥ#Just as in a dream, it is seen that things are born from a cause, though the others are not like that.$saṃbhavaḥ sarvabhāvānāṃ vibhavo pi matas tathā#The arising of all phenomena Is held to be the same as their passing away.$

taiḥ prāpitaḥ sapadi sojagaratvameva matto nijāṃ tanumavāpya jagāda nandam nāyaṃ naro harirayaṃ paramaḥ parebhyo viśveśvaraḥ sakalakāraṇa ātmatantraḥ vijñāya cainamurusaṃ sṛtito vimuktā yāntyasya pādayugal aṃ munayo virāgāḥ nandaṃ yadā ca jagṛhe varuṇasya dūtastatrāpi māṃ jalapatergṛhamāṇsu yātam sampūjya vāripatirāha vimucya nandaṃ nāyaṃ sutastava pumān paramaḥ sa eṣaḥ sandarśito nanu mayaiva vikuṇṭhaloko gojīvināṃ sthitirapi pravarā madīyā mānuṣyabuddhimapanetumaje mayi sma tasmānmayi sthitimavāpya śamaṃ prayāntu śrutvoddhavo nigaditaṃ paramasya puṃ so vṛndāvanaṃ prati yayau vacanaiśca tasya$Immediately led by them, he woke up. Regaining his own body, he said to Nanda: The Supreme Personality of Godhead, Hari, is not a human being. He is the supreme master of the universe, the cause of all causes, and the controller of His own soul. Knowing him to be deep, the detached ascetics become free from all bonds and go to his feet. When Varuṇas messenger kidnapped Nanda, I was sent to the house of the lord of the waters. After worshiping him, the master of the waters released Nanda and said, This is not your son. He is the Supreme Personality of Godhead. "[is said to] ""accomplish the impossible"", in virtue of which it may also be termed freedom; -""[and so, that energy] ""manifests itself"", [that is] it extends itself [as everything visible] inas-"much as it is [ever] identical with itself [viz., incapable of abolishing its own nature]'. AndJR continues: - because of whose grandiose work (yan mahatmyat), the emergence of the"universe [is attested] in such a form (iyan - viz., ""takes on the limited form that we appre-""hend""), eternally tending toward being governed by conditions of creation and destruction'."See also TÃ IV 184b: ürmir eṣā vibodhabdher na samvid anayā vină, '[The spanda] is a wave in I have shown you the realm of Vikuṇṭha, where cows reside. It is even better for me to stay there. Zum Begriff des ,,Handelns"(vyavahärah) vgl. Anm. 215.NM 83, 21 : kartrkarapavyatiriEtam j iiänajanakam älambanam Therefore, having obtained stability in me, let him be at peace. Having heard these words of the lord of the yakshas, the rakshasa was overcome by great rage and thought that his human intelligence had been usurped. He said, O unblemished one! I am capable of freeing you from your human intelligence. Uddhava heard these words spoken by the Supreme Personality of Godhead, and he went to Vṛndāvana accompanied by Lord Kṛṣṇas order.

taiḥ prāpitaḥ sapadi sojagaratvameva matto nijāṃ tanumavāpya jagāda nandam#Immediately led by them, he woke up. Regaining his own body, he said to Nanda:$nāyaṃ naro harirayaṃ paramaḥ parebhyo viśveśvaraḥ sakalakāraṇa ātmatantraḥ#The Supreme Personality of Godhead, Hari, is not a human being. He is the supreme master of the universe, the cause of all causes, and the controller of His own soul.$vijñāya cainamurusaṃ sṛtito vimuktā yāntyasya pādayugal aṃ munayo virāgāḥ#Knowing him to be deep, the detached ascetics become free from all bonds and go to his feet.$nandaṃ yadā ca jagṛhe varuṇasya dūtastatrāpi māṃ jalapatergṛhamāṇsu yātam#When Varuṇas messenger kidnapped Nanda, I was sent to the house of the lord of the waters.$sampūjya vāripatirāha vimucya nandaṃ nāyaṃ sutastava pumān paramaḥ sa eṣaḥ#After worshiping him, the master of the waters released Nanda and said, This is not your son. He is the Supreme Personality of Godhead.$sandarśito nanu mayaiva vikuṇṭhaloko gojīvināṃ sthitirapi pravarā madīyā#I have shown you the realm of Vikuṇṭha, where cows reside. It is even better for me to stay there.$mānuṣyabuddhimapanetumaje mayi sma tasmānmayi sthitimavāpya śamaṃ prayāntu#Therefore, having obtained stability in me, let him be at peace. Having heard these words of the lord of the yakshas, the rakshasa was overcome by great rage and thought that his human intelligence had been usurped. He said, O unblemished one! I am capable of freeing you from your human intelligence.$śrutvoddhavo nigaditaṃ paramasya puṃ so vṛndāvanaṃ prati yayau vacanaiśca tasya#Uddhava heard these words spoken by the Supreme Personality of Godhead, and he went to Vṛndāvana accompanied by Lord Kṛṣṇas order.$

daśo hiraṇyapiṇḍān divodāsādasāniṣam daśa rathān praṣṭimataḥ śataṃ gā atharvabhyaḥ aśvathaḥ pāyave dāt mahi rādho viśvajanyaṃ dadhānān bharadvājān sārñjayo abhyayaṣṭa vanaspate vīḍvaṅgo hi bhūyā asmatsakhā prataraṇaḥ suvīraḥ gobhiḥ saṃnaddho asi vīḷayasvāsthātā te jayatu jetvāni divas pṛthivyāḥ paryoja udbhṛtaṃ vanaspatibhyaḥ paryābhṛtaṃ sahaḥ apāmojmānaṃ pari gobhirāvṛtamindrasya vajraṃ haviṣā rathaṃ yaja indrasya vajro marutāmanīkaṃ mitrasya garbho varuṇasya nābhiḥ semāṃ no havyadātiṃ juṣāṇo deva ratha prati havyā gṛbhāya upa śvāsaya pṛthivīmuta dyāṃ purutrā te manutāṃ viṣṭhitaṃ jagat sa dundubhe sajūrindreṇa devairdūrād davīyoapa sedha śatrūn ā krandaya balamojo na ā dhā ni ṣṭanihi duritā bādhamānaḥ$Ten golden cakes hath he sent forth from the mouth of heaven, continually. ten chariots in front, and a hundred cows for the Atharvans; Aśvattha gave it to Payave. Bharadvāja and Sārñjaya, bearing the Viçvajanya, great munificence. O lord of the forest, mayst thou be a good friend to us, victorious and brave. > ³7 The paths referred to here are the ‘six paths', the ṣaḍadhvan the six factors of dif-14882,14884c15719,15721< traditional etymology of the word, from the root ad, 'to eat'; see TÃ VI 30: adhvá kramena"< yatavye pade sampraptikāraṇam/ dvaitinām bhogyabhāvāt tu prabuddhanam yato 'dyate, ""[The"< term] adhvan ('route')- given that the [final] state is to be reached in stages - here signifies--- Kohle des 1. Opferfeuers. Dennoch dürfte (angesichts von B XI 6,2,7) zurnind t in den upani~hen F&Il8ungen mit dem ,König ma' auch der ond(als mit ma gefölltes Beh&ltnia) &8IIOziiert worden in.WZK 3 (1994) 43-6044L. Thou art tied with cowhide, be strong; Let him that mounteth thee conquer what is to be conquered. From the outer circumference of the sky and the earth is it taken out, from the trees is it gathered, the conquering power. With oblation do thou worship the chariot of Indra, The thunder bolt of him who gladdeneth the waters, Surrounded by the cattle. the bolt of Indra, the face of the Maruts, The embryo of Mitra, the navel of Varuna; Do thou, O godlike chariot, rejoicing in this our oblation-offering, take to thyself these oblations. Do thou breathe upon the earth and the sky; Let the world in all its breadth regard thee. Do thou, O drum, accompanied by Indra and the gods, Drive away from afar our foes. Roar thou! give us force and vigour; Thunder out, chasing misfortunes.

daśo hiraṇyapiṇḍān divodāsādasāniṣam#Ten golden cakes hath he sent forth from the mouth of heaven, continually.$daśa rathān praṣṭimataḥ śataṃ gā atharvabhyaḥ#ten chariots in front, and a hundred cows for the Atharvans;$aśvathaḥ pāyave dāt#Aśvattha gave it to Payave.$mahi rādho viśvajanyaṃ dadhānān bharadvājān sārñjayo abhyayaṣṭa#Bharadvāja and Sārñjaya, bearing the Viçvajanya, great munificence.$vanaspate vīḍvaṅgo hi bhūyā asmatsakhā prataraṇaḥ suvīraḥ#O lord of the forest, mayst thou be a good friend to us, victorious and brave.$gobhiḥ saṃnaddho asi vīḷayasvāsthātā te jayatu jetvāni#Thou art tied with cowhide, be strong; Let him that mounteth thee conquer what is to be conquered.$divas pṛthivyāḥ paryoja udbhṛtaṃ vanaspatibhyaḥ paryābhṛtaṃ sahaḥ#From the outer circumference of the sky and the earth is it taken out, from the trees is it gathered, the conquering power.$apāmojmānaṃ pari gobhirāvṛtamindrasya vajraṃ haviṣā rathaṃ yaja#With oblation do thou worship the chariot of Indra, The thunder bolt of him who gladdeneth the waters, Surrounded by the cattle.$indrasya vajro marutāmanīkaṃ mitrasya garbho varuṇasya nābhiḥ#the bolt of Indra, the face of the Maruts, The embryo of Mitra, the navel of Varuna;$semāṃ no havyadātiṃ juṣāṇo deva ratha prati havyā gṛbhāya#Do thou, O godlike chariot, rejoicing in this our oblation-offering, take to thyself these oblations.$upa śvāsaya pṛthivīmuta dyāṃ purutrā te manutāṃ viṣṭhitaṃ jagat#Do thou breathe upon the earth and the sky; Let the world in all its breadth regard thee.$sa dundubhe sajūrindreṇa devairdūrād davīyoapa sedha śatrūn#Do thou, O drum, accompanied by Indra and the gods, Drive away from afar our foes.$ā krandaya balamojo na ā dhā ni ṣṭanihi duritā bādhamānaḥ#Roar thou! give us force and vigour; Thunder out, chasing misfortunes.$

lokān vācayati sma vikramamayim ākhyāyikām ātmanaḥ kvāpi kvāpy anugacchadarjunakathāsaṃbhāralambhāvatīm murāreḥ r etau krudhyadgandhakarīndradantamuṣalapreṅkholadīptānala jvālāpātitakumbhamauktikaphalavyutpannalājāñjalau hastenāsimayūkhadarbhalatikābaddhena yuddhotsavaiḥ rājñā yena salīlam utkalapater lakṣmīḥ punarbhūḥ kṛtā iti praśastivrajyā tataḥ parvatavrajyā guñjatkuñjakuṭīrakauśikaghaṭāghūtkāravatkīcaka stambāḍambaramūkamaukulikulaḥ krauñcāvato yaṃ giriḥ$grans su khas mi len pa yin pa dan j(2.) phun poci lhag ma dan bcas pa la gnas pa ni sdugbsnal dan bcas pa yin la 1 phun poci 3 lhag ma med pa la gnaspa ni sdug bsnal med pa yin pa dan I Lord Kṛṣṇa recited to the general populace the narration of His own exalted activities, which was always accompanied by narrations of Arjuna from one place to another. Murāri's: These two! tecedents in Aristotle's Kolvn aioenoiç. Advaitins, on the other hand, use the term mananain another sense. Here, as well, it belongs to a triad, śravana, manana, nididhyāsana, whichevoke the way one appropriates the truths of the system - first, they are 'heard' under theguidance of an enlightened teacher; then, one strives to convince oneself of their validityby efficient 'arguments', thus setting aside opposing theses as well as doubts originating in A handful of fried grain had fallen from the pearls in the jars thrown down by the flames of the blazing fires emitted from the teeth of the infuriated elephants trunk, which was like a club made of musala-wood. With his sword and shield fastened to the blade of darbha grass, that king easily regained King Utkalas splendor in the joys of battle. This is the Prajñā Vrajyamāyā. [Thus ends Chapter Xvii, The Conduct of Courtiers in Book Vii, The End of the Six-fold Policy of the Arthasástra of Kautilya. Beyond that is Parvata-vraja. There is the Krauncha mountain, resounding with the rustling of owls in its caverns and groves; and resounding to the clattering of peacocks on its clumps, resembling the humming of doves.

lokān vācayati sma vikramamayim ākhyāyikām ātmanaḥ kvāpi kvāpy anugacchadarjunakathāsaṃbhāralambhāvatīm#Lord Kṛṣṇa recited to the general populace the narration of His own exalted activities, which was always accompanied by narrations of Arjuna from one place to another.$murāreḥ r etau#Murāri's: These two!$krudhyadgandhakarīndradantamuṣalapreṅkholadīptānala jvālāpātitakumbhamauktikaphalavyutpannalājāñjalau#A handful of fried grain had fallen from the pearls in the jars thrown down by the flames of the blazing fires emitted from the teeth of the infuriated elephants trunk, which was like a club made of musala-wood.$hastenāsimayūkhadarbhalatikābaddhena yuddhotsavaiḥ rājñā yena salīlam utkalapater lakṣmīḥ punarbhūḥ kṛtā#With his sword and shield fastened to the blade of darbha grass, that king easily regained King Utkalas splendor in the joys of battle.$iti praśastivrajyā#This is the Prajñā Vrajyamāyā. [Thus ends Chapter Xvii, The Conduct of Courtiers in Book Vii, The End of the Six-fold Policy of the Arthasástra of Kautilya.$tataḥ parvatavrajyā#Beyond that is Parvata-vraja.$guñjatkuñjakuṭīrakauśikaghaṭāghūtkāravatkīcaka stambāḍambaramūkamaukulikulaḥ krauñcāvato yaṃ giriḥ#There is the Krauncha mountain, resounding with the rustling of owls in its caverns and groves; and resounding to the clattering of peacocks on its clumps, resembling the humming of doves.$

yaṃ yogino yogasamādhinā raho dhyāyanti liṅgād asato mumukṣayā tasyaiṣa daityaṛṣabhaḥ padāhato mukhaṃ prapaśyaṃs tanum utsasarja ha etau tau pārṣadāv asya śāpād yātāv asadgatim punaḥ katipayaiḥ sthānaṃ prapatsyete ha janmabhiḥ namo namas te khilayajñatantave sthitau gṛhītāmalasattvamūrtaye diṣṭyā hato yaṃ jagatām aruntudas tvatpādabhaktyā vayam īśa nirvṛtāḥ evaṃ hiraṇyākṣam asahyavikramaṃ sa sādayitvā harir ādisūkaraḥ jagāma lokaṃ svam akhaṇḍitotsavaṃ samīḍitaḥ puṣkaraviṣṭarādibhiḥ$Wishing to be freed from the modes of material nature, mystic yogīs meditate upon the Supreme Personality of Godhead in a secluded place by practicing bhakti-yoga samādhi. The bull among the daityas was struck by the kick and casting his body aside, looked towards his face. Because of the curse, these two attendants of his have been conveyed to an evil end. After a few more births, they obtain that region. Obeisance, obeisance to you who have assumed the pure Sāttvika form while staying as the thread of the Khila Yajña. O Lord, by our good fortune we have killed Arjuna, the conqueror of all the worlds. By our devotion to Your lotus feet we are now happy and satisfied. fied through initiation in all the worlds and in all the principles in whichthose stored actions are to bear fruit.)In the post-scriptural Saiva Siddhanta of the commentators a con-sensus was reached that there were altogether thirty-six principles (tat-tva), five of which ([1] Śiva, [2] his power (sakti), [3] Sadasiva, [4] īśvara,and [5] vidya) constitute the pure universe (suddhādhvan) above primal In this way, Hari, the original boar, killed Hiraṇyākṣa, whose valour was difficult to withstand. He then returned to his own abode, where he beheld the festivities uninterruptedly going on; and was welcomed by the lotus seats and other things of the place.

yaṃ yogino yogasamādhinā raho dhyāyanti liṅgād asato mumukṣayā#Wishing to be freed from the modes of material nature, mystic yogīs meditate upon the Supreme Personality of Godhead in a secluded place by practicing bhakti-yoga samādhi.$tasyaiṣa daityaṛṣabhaḥ padāhato mukhaṃ prapaśyaṃs tanum utsasarja ha#The bull among the daityas was struck by the kick and casting his body aside, looked towards his face.$etau tau pārṣadāv asya śāpād yātāv asadgatim#Because of the curse, these two attendants of his have been conveyed to an evil end.$punaḥ katipayaiḥ sthānaṃ prapatsyete ha janmabhiḥ#After a few more births, they obtain that region.$namo namas te khilayajñatantave sthitau gṛhītāmalasattvamūrtaye#Obeisance, obeisance to you who have assumed the pure Sāttvika form while staying as the thread of the Khila Yajña.$diṣṭyā hato yaṃ jagatām aruntudas tvatpādabhaktyā vayam īśa nirvṛtāḥ#O Lord, by our good fortune we have killed Arjuna, the conqueror of all the worlds. By our devotion to Your lotus feet we are now happy and satisfied.$evaṃ hiraṇyākṣam asahyavikramaṃ sa sādayitvā harir ādisūkaraḥ#In this way, Hari, the original boar, killed Hiraṇyākṣa, whose valour was difficult to withstand.$jagāma lokaṃ svam akhaṇḍitotsavaṃ samīḍitaḥ puṣkaraviṣṭarādibhiḥ#He then returned to his own abode, where he beheld the festivities uninterruptedly going on; and was welcomed by the lotus seats and other things of the place.$

rūpakamō vraṇakandaralīnaśastrasarpaḥ pṛthuvakṣaḥsthalakarkaśorubhittiḥ cyutaśoṇitabaddhadhāturāgaḥ śuśubhe vānarabhūdharas tadā sau asyaiva bhedā apare catvāraḥ etad viśiṣṭopamāyuktaṃ rūpakamō calapiṅgakeśarahiraṇyalatāḥ sthuṭanetrapaṅktimaṇisaṃhatayaḥ kaladhaitasānava ivā tha gireḥ kapayo bahūḥ pavanajāgamane etaccheṣārthānvavasitamavataṃsakamō kapitoyanidhīn plavaṅgamendur madayitvā madhureṇa darśanena vacanāmṛtadīdhitīr vitanva nnakṛtā nandaparītanetravārīn ardharūpakamō$Takahashi2005 : 327 1 fils. 79; 1 25 ; 940; 1 57 1 ; 1 604;1 62 1 ; 1 644; 1 83 1 ; 1 846; 2 1 1 5 ; 2 1 1 6; 2239;2242; 2244; 2343 ; 2368; 2459 1see Index II: YBh 1 .9 (BoBhD 26-37)2006: 1 623 ; 1 628; 1 63020 1 3 : Add. to § 29 1Takasaki: fn. 584 Formi. e., in the form of a commodity; or it may be called metal only when it is used as a predicate, and not when it is actually used as a predicate;or it may be called metal only when it is used as a predicate;or it may be called In the cavity of his wounds there was a serpent with a weapon hidden. His broad chest and thighs were as hard as dry land. Because of the discharge of blood and because of the colour of the minerals, the mountain with the apes was resplendent then. There are four other varieties of this --i. e. of Śiva--: Rūpaka which is characterized by a distinguished likeness and not befitting one --i. e. Rūpa or Metaphor-- |||| Their tawny manes are like moving golden creepers. Their thick eyes are like a row of gems. O son of the wind god, many monkeys have been waiting for her arrival, like a herd of deer waiting on a mountain. This is the Avatamsakam, embellishment, meant to include all that has been said in the preceding verse. 1A transcendentalist4 will never sayOr a jar is present before us""."1 Catuhśataka XIV 14"Lit p 71 2""just so there is no colour beyond wind etc. Earth,"wind etc are the four fundamental elements of Matter, (mahā-bhūta), which are cognized exclusively by touch, (spaṣṭavya-âya-tana), thus colour, (rüpa-ayatana-) is here reduced to a tactilephenomenon Cp. the contention of modein empiricism which The lord of the apes maddened the apes, who were like storehouses in the water, with his sweet sight. ore prec isely: reproductive parts of plants , comprising not only seeds but also reproductive roots, They showered down the streams of nectar from their words, and Nanda surrounded them with a shower of tears. half a rupee,

rūpakamō#Formi. e., in the form of a commodity; or it may be called metal only when it is used as a predicate, and not when it is actually used as a predicate;or it may be called metal only when it is used as a predicate;or it may be called$vraṇakandaralīnaśastrasarpaḥ pṛthuvakṣaḥsthalakarkaśorubhittiḥ#In the cavity of his wounds there was a serpent with a weapon hidden. His broad chest and thighs were as hard as dry land.$cyutaśoṇitabaddhadhāturāgaḥ śuśubhe vānarabhūdharas tadā sau#Because of the discharge of blood and because of the colour of the minerals, the mountain with the apes was resplendent then.$asyaiva bhedā apare catvāraḥ etad viśiṣṭopamāyuktaṃ rūpakamō#There are four other varieties of this --i. e. of Śiva--: Rūpaka which is characterized by a distinguished likeness and not befitting one --i. e. Rūpa or Metaphor-- ||||$calapiṅgakeśarahiraṇyalatāḥ sthuṭanetrapaṅktimaṇisaṃhatayaḥ#Their tawny manes are like moving golden creepers. Their thick eyes are like a row of gems.$kaladhaitasānava ivā tha gireḥ kapayo bahūḥ pavanajāgamane#O son of the wind god, many monkeys have been waiting for her arrival, like a herd of deer waiting on a mountain.$etaccheṣārthānvavasitamavataṃsakamō#This is the Avatamsakam, embellishment, meant to include all that has been said in the preceding verse.$kapitoyanidhīn plavaṅgamendur madayitvā madhureṇa darśanena#The lord of the apes maddened the apes, who were like storehouses in the water, with his sweet sight.$vacanāmṛtadīdhitīr vitanva nnakṛtā nandaparītanetravārīn#They showered down the streams of nectar from their words, and Nanda surrounded them with a shower of tears.$ardharūpakamō#half a rupee,$

pañcādhikaṃ śataṃ tac ca nihataṃ tatra bhārata mahāvanam iva chinnaṃ śiśye vigalitadrumam evaṃ te nihatā rājaṃ śataṃ pañca ca kīcakāḥ sa ca senāpatiḥ pūrvam ity etat sūtaṣaṭśatam na gandharvabhayāc chekur vaktuṃ kīcakabāndhavāḥ aśaknuvantas tāṃ tatra bhayād apy abhivīkṣitum virāṭanagare cāpi sarve mātsyāḥ samāgatāḥ kālyaṃ pañcaśataṃ caitān apaśyan sārathīn hatān tad dṛṣṭvā mahad āścaryaṃ narā nāryaś ca saṃgatāḥ nāgarāś ca tathā rājan vismayaṃ paramaṃ gatāḥ vismayaṃ paramaṃ gatvā nocuḥ kiṃ cana bhārata tato rajanyāṃ vyuṣṭāyām utthāya sagaṇo nṛpaḥ kalye śataṃ ṣaḍadhikaṃ hatāṃ śuśrāva kīcakān te dṛṣṭvā nihatān sūtān rājñe gatvā nyavedayan$O descendant of the Bharata lineage! More than one hundred and five were slain there. He was like a giant forest that has been destroyed, with all its trees lying down. O king! One hundred and five Kichakas were killed in this way. That was the commander in the eastern direction. O suta! These are the one hundred and sixty. Because of their fear of the gandharvas, Kichakas relatives were incapable of saying anything. Because of their fear, they were incapable of looking at her. All the Matsyas have assembled in Viratas city. When it was morning, they saw that five hundred charioteers had been killed. F.b) unmittelbar an D anzuschließen sind. Ist ntai ca die authentischeLesung, so mU13te F ursprünglich der zweite Teil des (imDetail seinesWortlautes leider sehr unsicheren) Schlußabsatzes D.e gewesen sein:"(Wenn der Bodhisattva angesichts dieser Belehrung nicht venagt underschrickt,) dann ist eben dieser Bodfiisattva für die Unterweisung inder Prajiiäpäiamitä geeignet . . . (oder vielleicht ursprünglich: dannwandelt dieser Bodhisattva in der Prajiiäpätamita), und ist (eben) deshalb (d. h. weil er nicht erschrickt) als einer anzusehen'lQ, des keinemRückfall mehr ausgesetzt ist, und ist-so muß man wissen-der Prajfi5pZramitä nicht ermangehl (d. h. entbehrt ihrer zu keinem Zeitpunkt)." Sollte hingegen die Lesung von Paifea(G) und $aia die richtige Men and women gathered to see that great and extraordinary event. O king! The citizens were also supremely astounded. O descendant of the Bharata lineage! They were extremely astounded and did not say anything in reply. When night had passed, the king arose with his companions. He heard that one hundred and six Kichakas had been killed the previous day. On seeing that the sutas had been killed, they went and reported this to the king.

pañcādhikaṃ śataṃ tac ca nihataṃ tatra bhārata#O descendant of the Bharata lineage! More than one hundred and five were slain there.$mahāvanam iva chinnaṃ śiśye vigalitadrumam#He was like a giant forest that has been destroyed, with all its trees lying down.$evaṃ te nihatā rājaṃ śataṃ pañca ca kīcakāḥ#O king! One hundred and five Kichakas were killed in this way.$sa ca senāpatiḥ pūrvam ity etat sūtaṣaṭśatam#That was the commander in the eastern direction. O suta! These are the one hundred and sixty.$na gandharvabhayāc chekur vaktuṃ kīcakabāndhavāḥ#Because of their fear of the gandharvas, Kichakas relatives were incapable of saying anything.$aśaknuvantas tāṃ tatra bhayād apy abhivīkṣitum#Because of their fear, they were incapable of looking at her.$virāṭanagare cāpi sarve mātsyāḥ samāgatāḥ#All the Matsyas have assembled in Viratas city.$kālyaṃ pañcaśataṃ caitān apaśyan sārathīn hatān#When it was morning, they saw that five hundred charioteers had been killed.$tad dṛṣṭvā mahad āścaryaṃ narā nāryaś ca saṃgatāḥ#Men and women gathered to see that great and extraordinary event.$nāgarāś ca tathā rājan vismayaṃ paramaṃ gatāḥ#O king! The citizens were also supremely astounded.$vismayaṃ paramaṃ gatvā nocuḥ kiṃ cana bhārata#O descendant of the Bharata lineage! They were extremely astounded and did not say anything in reply.$tato rajanyāṃ vyuṣṭāyām utthāya sagaṇo nṛpaḥ#When night had passed, the king arose with his companions.$kalye śataṃ ṣaḍadhikaṃ hatāṃ śuśrāva kīcakān#He heard that one hundred and six Kichakas had been killed the previous day.$te dṛṣṭvā nihatān sūtān rājñe gatvā nyavedayan#On seeing that the sutas had been killed, they went and reported this to the king.$

śayanāni vicitrāṇi śibikāśvādi caiva hi kalpanīyāni sarveṣāṃ kṛtvā tadrajatadi ca tanmūlamathavā śaktyā sarveṣāṃ vinivedya sa ca samavāyaśca sādhāraścetasaḥ parituṣṭaye punarardhyodakaṃ pāṇau datvā mantraṃ samuccaran kuryāt saṃpūjanaṃ teṣāṃ bhagavadyāgavat kramāt madhuparkeṇa cānnena śraddhayā vividhena ca bhakṣaiḥ saphalamūlaistu pāvanaiḥ pānakaistataḥ rasālābhiḥ sugandhābhiḥ śṛtena payasā saha bhakṣitaścāgrataḥ sarvamalpakeṣu puṭeṣu vā prītaye khilaviprāṇāṃ samaṃ kṛtvā nivedya ca prāgvadardhyodakaṃ pāṇau dadyāt saṃprāśanāya ca$Beautiful beds, palanquins, Horses, and so on. Having arranged them in the proper order, One should then arrange for all of them, Starting with silver and so on. Then, one should set up an awareness-sphere that has the following characteristics: Its color is white, it is yellow, it is red, After having told the root or according to ones ability to all of them, that person should be honoured by the king. Inherence, together with its receptacle, leads to the satisfaction of the mind. Repeating the mantras, Arghya water should be poured into the palms of the devotee. They should be worshipped in the same way as the worship of the lord. There was madhuparka. There were diverse kinds of food and devotion. There were auspicious fruits and roots and sacred drinks. The patient should be made to drink a potion consisting of the decoction of the drugs constituting the Rasayana group, mixed with milk and dissolved in an adequate quantity of cows urine through the medium of clarified butter. The patient should be first treated with a Sneha and then the patient should be made to take his meal in a small quantity or in an empty stomach before the patient has been treated with a Sneha and then the patient should be treated with draughts of clarified butter duly cooked with the decoction of the drugs of the Nyagrodhadi group In order to please all the brāhmaṇas, he should keep an equal measure and offer. As before, the water of arghya must be offered into the hand for drinking.

śayanāni vicitrāṇi śibikāśvādi caiva hi#Beautiful beds, palanquins, Horses, and so on.$kalpanīyāni sarveṣāṃ kṛtvā tadrajatadi ca#Having arranged them in the proper order, One should then arrange for all of them, Starting with silver and so on. Then, one should set up an awareness-sphere that has the following characteristics: Its color is white, it is yellow, it is red,$tanmūlamathavā śaktyā sarveṣāṃ vinivedya sa ca#After having told the root or according to ones ability to all of them, that person should be honoured by the king.$samavāyaśca sādhāraścetasaḥ parituṣṭaye#Inherence, together with its receptacle, leads to the satisfaction of the mind.$punarardhyodakaṃ pāṇau datvā mantraṃ samuccaran#Repeating the mantras, Arghya water should be poured into the palms of the devotee.$kuryāt saṃpūjanaṃ teṣāṃ bhagavadyāgavat kramāt#They should be worshipped in the same way as the worship of the lord.$madhuparkeṇa cānnena śraddhayā vividhena ca#There was madhuparka. There were diverse kinds of food and devotion.$bhakṣaiḥ saphalamūlaistu pāvanaiḥ pānakaistataḥ#There were auspicious fruits and roots and sacred drinks.$rasālābhiḥ sugandhābhiḥ śṛtena payasā saha#The patient should be made to drink a potion consisting of the decoction of the drugs constituting the Rasayana group, mixed with milk and dissolved in an adequate quantity of cows urine through the medium of clarified butter.$bhakṣitaścāgrataḥ sarvamalpakeṣu puṭeṣu vā#The patient should be first treated with a Sneha and then the patient should be made to take his meal in a small quantity or in an empty stomach before the patient has been treated with a Sneha and then the patient should be treated with draughts of clarified butter duly cooked with the decoction of the drugs of the Nyagrodhadi group$prītaye khilaviprāṇāṃ samaṃ kṛtvā nivedya ca#In order to please all the brāhmaṇas, he should keep an equal measure and offer.$prāgvadardhyodakaṃ pāṇau dadyāt saṃprāśanāya ca#As before, the water of arghya must be offered into the hand for drinking.$

kriyati saṃghārāmo kelāpīyati dhūmo kriyati kulāni praśādīyanti avikālako pādāṃ dhoviya mrakṣiya dīpaṃ śeyyāṃ prajñapiya pratikramitavyaṃ nāpi dāni kṣamati aparejjukāto kalyato utthihantakenaiva bhaktaśālaṃ praviśituṃ āyuṣman kiṃ sidhyati kiṃ pacyati kiṃ bhaktakānāṃ sthitikā atha khalu kalyato yeva utthiya nivāsiya prāvariya hastān nirmmādiya pātraṃ gṛhniya praviśitavyaṃ atha dāni tahiṃ vihārake anugraho bhavati vihārakaṃ vā bhakta bhavati nevāsikehi vaktavyaṃ mā piṇḍāya praviśatha iha yyeva bhuṃjiṣyatha$A monastery was built and a playground was erected. Smoke is emitted. Families will be purified. I washed my feet at the wrong time, rubbed the lamp, and went to bed. But now he will not be able to bear it. The king then made a proclamation, saying, Let him leave. And when he had made this proclamation, the king set out again for his own abode on the northern bank of the river Prabhadrikā. In the reverse order, from the descendant of Yuga on to the last day of the fortnight. With the procedure for removing stiffness, he sprinkles water over his body and makes it lie down on a bed of kuśa grass. [] He gets up with the same procedure as that for removing stiffness. to enter the refectory, O long-lived one, what is to be accomplished? What will be cooked? What will sustenance be for the monastics? Then, after rising early the next morning, One should take a bowl made from the hands of the one who wears the lower robe and the upper robe, and enter. Thus the monastery was blessed, and alms were supplied to the monastery. The neither-sisters should be told: No, do not get into the house in such a way that you will have to remain here all night and day. You must not be afraid of anyone who has come for alms, nor should you fear even to enter the house in such a way that you will have to suffer the pangs of separation from your family members. * But don't go back there again! You may eat, said they.

kriyati saṃghārāmo kelāpīyati#A monastery was built and a playground was erected.$dhūmo kriyati#Smoke is emitted.$kulāni praśādīyanti#Families will be purified.$avikālako pādāṃ dhoviya mrakṣiya dīpaṃ śeyyāṃ#I washed my feet at the wrong time, rubbed the lamp, and went to bed.$prajñapiya pratikramitavyaṃ nāpi dāni kṣamati#But now he will not be able to bear it. The king then made a proclamation, saying, Let him leave. And when he had made this proclamation, the king set out again for his own abode on the northern bank of the river Prabhadrikā.$aparejjukāto kalyato#In the reverse order, from the descendant of Yuga on to the last day of the fortnight.$utthihantakenaiva#With the procedure for removing stiffness, he sprinkles water over his body and makes it lie down on a bed of kuśa grass. [] He gets up with the same procedure as that for removing stiffness.$bhaktaśālaṃ praviśituṃ#to enter the refectory,$āyuṣman kiṃ sidhyati#O long-lived one, what is to be accomplished?$kiṃ pacyati kiṃ bhaktakānāṃ sthitikā#What will be cooked? What will sustenance be for the monastics?$atha khalu kalyato yeva utthiya#Then, after rising early the next morning,$nivāsiya prāvariya hastān nirmmādiya pātraṃ gṛhniya praviśitavyaṃ atha#One should take a bowl made from the hands of the one who wears the lower robe and the upper robe, and enter.$dāni tahiṃ vihārake anugraho bhavati vihārakaṃ vā bhakta bhavati#Thus the monastery was blessed, and alms were supplied to the monastery.$nevāsikehi vaktavyaṃ#The neither-sisters should be told:$mā piṇḍāya praviśatha iha yyeva#No, do not get into the house in such a way that you will have to remain here all night and day. You must not be afraid of anyone who has come for alms, nor should you fear even to enter the house in such a way that you will have to suffer the pangs of separation from your family members. * But don't go back there again!$bhuṃjiṣyatha#You may eat, said they.$

vigatakāntiguṇāḥ praśāntaṃ śrutvā śrayanti sadanāni nivṛttatāpāḥ yāvadahamapi kāntāṃ meruguhāmeva yāsyāmi niṣkrāntaḥ vāsudevaḥ yāvadahamapi pāṇḍavaśibirameva yāsyāmi na khalu na khalu gantavyam aye vṛddharājasvara iva bho rājan eṣa sthitoasmi tataḥ praviśati dhṛtarāṣṭraḥ kva nu khalu bhagavānpāṇḍavaśreyaskaraḥ kva nu bhagavānviprapriyaḥ kva nu khalu bhagavāndevakīnandanaḥ mama putrāparādhāttu śārṅgapāṇe tavādhunā etanme tridaśādhyākṣa pādayoḥ patitaṃ śiraḥ patati vāsudevaḥ hā dhik patitoatrabhavān uttiṣṭhottiṣṭha bhagavan idamarghyaṃ pādyaṃ ca pratigṛhyatām$When they have lost their loveliness and qualities, having heard about tranquility, they return home, having withdrawn from all torment. I, too, will go to my beloved Merus cave. Vāsudeva exits. I, too, will go to the camp of the Pāndavas. Do not, do not go! Why, it sounds like an old king's voice! O King, I am here. Then enters Dhritarashtra. Where is our venerable benefactor, the Pāndava? referred to as another group (see § 9.1)). But in the present case there is an importantdifference in so far as not only plants but also tiny ani m a I s are referred to, andthese are at any rate regarded as living beings by the Buddhist monks and nuns too.Hence, if it were the mere fact of killing that constituted an offence, this would holdgood for the Buddhist monks and nuns as well, irrespective of whether they regardedplants too as living beings or not. If, then, as the text in fact appears to suggest,wandering around during the rainy season was prohibited in order not to scandalize Revered brāhmaṇa. The revered brāhmaṇa is very dear to the brāhmaṇa; Where is the Blessed One, Devakīs son? O wielder of the Sharnga bow! It is because of the crimes committed by my son that you have faced destruction now. This belongs to me who have the Tridašādhyakṣa-pāda formula. [Ix. -Ix. ] H E F T1 1w tEN1 9 8 3E N D B U D D H I S T I S C HSET U D I E NA R B E I T S K R E IFSU RT I B E T I S C HUU N I V E R S I T AWTI E NSTUDIES OF MYSTICISM Outcastone who has become an outcast, or one who has fallen from his high position on account of some unforeseen misfortune in the past. Vasudevas head is falling off. Alas, you have lost your senses! You are out of your mind! Rise, rise! O illustrious one! Please accept these offerings and water for washing the feet.

vigatakāntiguṇāḥ praśāntaṃ śrutvā śrayanti sadanāni nivṛttatāpāḥ#When they have lost their loveliness and qualities, having heard about tranquility, they return home, having withdrawn from all torment.$yāvadahamapi kāntāṃ meruguhāmeva yāsyāmi#I, too, will go to my beloved Merus cave.$niṣkrāntaḥ vāsudevaḥ#Vāsudeva exits.$yāvadahamapi pāṇḍavaśibirameva yāsyāmi#I, too, will go to the camp of the Pāndavas.$na khalu na khalu gantavyam#Do not, do not go!$aye vṛddharājasvara iva#Why, it sounds like an old king's voice!$bho rājan eṣa sthitoasmi#O King, I am here.$tataḥ praviśati dhṛtarāṣṭraḥ#Then enters Dhritarashtra.$kva nu khalu bhagavānpāṇḍavaśreyaskaraḥ kva nu#Where is our venerable benefactor, the Pāndava?$bhagavānviprapriyaḥ#Revered brāhmaṇa. The revered brāhmaṇa is very dear to the brāhmaṇa;$kva nu khalu bhagavāndevakīnandanaḥ#Where is the Blessed One, Devakīs son?$mama putrāparādhāttu śārṅgapāṇe tavādhunā#O wielder of the Sharnga bow! It is because of the crimes committed by my son that you have faced destruction now.$etanme tridaśādhyākṣa pādayoḥ#This belongs to me who have the Tridašādhyakṣa-pāda formula. [Ix. -Ix. ]$patitaṃ#Outcastone who has become an outcast, or one who has fallen from his high position on account of some unforeseen misfortune in the past.$śiraḥ patati vāsudevaḥ#Vasudevas head is falling off.$hā dhik patitoatrabhavān#Alas, you have lost your senses! You are out of your mind!$uttiṣṭhottiṣṭha#Rise, rise!$bhagavan idamarghyaṃ pādyaṃ ca pratigṛhyatām#O illustrious one! Please accept these offerings and water for washing the feet.$

līyante kabarīṣu bāndhavajanavyāmohajātaspṛhā durvārā madhupāḥ kiyanti sutanu sthānāni rakṣiṣyasi yat tu proñchitalāñchane himarucaūnnidram indīvaraṃ saṃsaktaṃ ca mitho rathāṅgayugalaṃ tat kena dṛṣṭaṃ punaḥ vikramādityasya tvadvācāṃ svaramātrikāṃ madakalaḥ puṣkokilo ghoṣayaty abhyāsasya kim asty agocaram iti pratyāśayā mohitaḥ kāmasya ghoraharahūṃkṛtidagdhamūrteḥ saṃjīvanauṣadhir iyaṃ vihitā vidhātrā tad vaktraṃ yadi mudritā śaśikathā hā hema sā ced dyutis tac cakṣur yadi hāritaṃ kuvalayais tac cotsmitaṃ kā sudhā$Ikments of the comparison. The honeybees, maddened by their longing for their friends and relatives, hide themselves in the tresses of hair. O beautiful one, how many spots will you take care of? But who ever witnessed the sleeping lotus, gleaming like snow, as it clung to each other when its black mark was lifted up, and the wheel of the chariot entwined with each other? As for the injunction that one should perform the Full-moon and New-moon sacrifices with due deference to ones own valour, this is in accordance with the rule that one should perform the Full-moon and New-moon sacrifices with due deference to ones own valour. Your voice is as sweet as the melody of a cuckoo, and it is intoxicated by thinking that nothing is beyond the reach of its habitual utterance. The creator has prescribed this as a medicine to revive the god of love, whose body has been burnt by the blazing fire of Shiva's terrifying roar. If her face is sealed, then the story of the moon alas! If she is gold, then she is brilliance; if her eye is captivated by blue water-lilies, then what is nectar?

līyante kabarīṣu bāndhavajanavyāmohajātaspṛhā durvārā madhupāḥ kiyanti sutanu sthānāni rakṣiṣyasi#The honeybees, maddened by their longing for their friends and relatives, hide themselves in the tresses of hair. O beautiful one, how many spots will you take care of?$yat tu proñchitalāñchane himarucaūnnidram indīvaraṃ saṃsaktaṃ ca mitho rathāṅgayugalaṃ tat kena dṛṣṭaṃ punaḥ#But who ever witnessed the sleeping lotus, gleaming like snow, as it clung to each other when its black mark was lifted up, and the wheel of the chariot entwined with each other?$vikramādityasya#As for the injunction that one should perform the Full-moon and New-moon sacrifices with due deference to ones own valour, this is in accordance with the rule that one should perform the Full-moon and New-moon sacrifices with due deference to ones own valour.$tvadvācāṃ svaramātrikāṃ madakalaḥ puṣkokilo ghoṣayaty abhyāsasya kim asty agocaram iti pratyāśayā mohitaḥ#Your voice is as sweet as the melody of a cuckoo, and it is intoxicated by thinking that nothing is beyond the reach of its habitual utterance.$kāmasya ghoraharahūṃkṛtidagdhamūrteḥ saṃjīvanauṣadhir iyaṃ vihitā vidhātrā#The creator has prescribed this as a medicine to revive the god of love, whose body has been burnt by the blazing fire of Shiva's terrifying roar.$tad vaktraṃ yadi mudritā śaśikathā hā hema sā ced dyutis tac cakṣur yadi hāritaṃ kuvalayais tac cotsmitaṃ kā sudhā#If her face is sealed, then the story of the moon alas! If she is gold, then she is brilliance; if her eye is captivated by blue water-lilies, then what is nectar?$

śunamaṣtrāvyacarat kapardī varatrāyāṃ dārvānahyamānaḥ nṛmṇāni kṛṇvan bahave janāya gāḥpaspaśānastaviṣīradhatta imaṃ taṃ paśya vṛṣabhasya yuñjaṃ kāṣṭhāyā madhyedrughaṇaṃ śayānam yena jigāya śatavat sahasraṃ gavāmmudgalaḥ pṛtanājyeṣu āre aghā ko nvitthā dadarśa yaṃ yuñjanti taṃ vāsthāpayanti nāsmai tṛṇaṃ nodakamā bharantyuttaro dhurovahati pradediśat parivṛkteva patividyamānaṭ pīpyānā kūcakreṇeva siñcan eṣaiṣyā cid rathyā jayema sumaṅgalaṃ sinavadastu sātam tvaṃ viśvasya jagataścakṣurindrāsi cakṣuṣaḥ vṛṣāyadājiṃ vṛṣaṇā siṣāsasi codayan vadhriṇā yujā saṃkrandano nimiṣa ekavīraḥ śataṃ senāajayat sākamindraḥ$The one with the braided hair wandered around happily, like a dog tied to a wooden shackle. Doing deeds of valour for many a man, Resplendent, he hath laid the mighty ones down. Look at the yoke of the bull lying there solid in the middle of the stick. hence the object denoted by 'San' could not be one that is qualified by the It was with this weapon that Mudgala defeated a hundred thousand cows in battle. 9768c10241 Who hath seen the sin that is afar off? Him whom they yoke, or him they make to rest on, him they fasten with a cord round his neck. Neither grass nor water bring to him; The northern bearer bears the yoke That he hath appointed []. He seemed to sprinkle her with his beak, as if he had surrounded her and she was full of longing for him. May we win auspicious victory in this battle, but not in the contest for chariots. Thou art the eye of the whole world, thou art the eye of Indra. 1980, siehe Anm. 1).Zuvor greift das Atigulimällyasütra jedoch auf das»Verwandtschaftsargument« zurück, das schon in der»Lehrrede vom Buddha als dem Arzt« zur Bekämpfung sameofIimaginaryhakEbhEvatathatA). Thou, mighty one, urgest on the strong steed that seeketh spoil, which is yoked with a reed; The roaring, the winking, the solitary hero, Indra at once conquered a hundred hosts.

śunamaṣtrāvyacarat kapardī varatrāyāṃ dārvānahyamānaḥ#The one with the braided hair wandered around happily, like a dog tied to a wooden shackle.$nṛmṇāni kṛṇvan bahave janāya gāḥpaspaśānastaviṣīradhatta#Doing deeds of valour for many a man, Resplendent, he hath laid the mighty ones down.$imaṃ taṃ paśya vṛṣabhasya yuñjaṃ kāṣṭhāyā madhyedrughaṇaṃ śayānam#Look at the yoke of the bull lying there solid in the middle of the stick.$yena jigāya śatavat sahasraṃ gavāmmudgalaḥ pṛtanājyeṣu#It was with this weapon that Mudgala defeated a hundred thousand cows in battle.$āre aghā ko nvitthā dadarśa yaṃ yuñjanti taṃ vāsthāpayanti#Who hath seen the sin that is afar off? Him whom they yoke, or him they make to rest on, him they fasten with a cord round his neck.$nāsmai tṛṇaṃ nodakamā bharantyuttaro dhurovahati pradediśat#Neither grass nor water bring to him; The northern bearer bears the yoke That he hath appointed [].$parivṛkteva patividyamānaṭ pīpyānā kūcakreṇeva siñcan#He seemed to sprinkle her with his beak, as if he had surrounded her and she was full of longing for him.$eṣaiṣyā cid rathyā jayema sumaṅgalaṃ sinavadastu sātam#May we win auspicious victory in this battle, but not in the contest for chariots.$tvaṃ viśvasya jagataścakṣurindrāsi cakṣuṣaḥ#Thou art the eye of the whole world, thou art the eye of Indra.$vṛṣāyadājiṃ vṛṣaṇā siṣāsasi codayan vadhriṇā yujā#Thou, mighty one, urgest on the strong steed that seeketh spoil, which is yoked with a reed;$saṃkrandano nimiṣa ekavīraḥ śataṃ senāajayat sākamindraḥ#The roaring, the winking, the solitary hero, Indra at once conquered a hundred hosts.$

anena vidhinā yas tu goghno gām anugacchati sa gohatyākṛtaṃ pāpaṃ tribhir māsair vyapohati vṛṣabhaikādaśā gāś ca dadyāt sucaritavrataḥ etad eva vrataṃ kuryur upapātakino dvijāḥ avakīrṇivarjyaṃ śuddhyarthaṃ cāndrāyaṇam athāpi vā avakīrṇī tu kāṇena gardabhena catuṣpathe pākayajñavidhānena yajeta nirṛtiṃ niśi hutvāgnau vidhivad dhomān antataś ca samety ṛcā vātendraguruvahnīnāṃ juhuyāt sarpiṣāhutīḥ kāmato retasaḥ sekaṃ vratasthasya dvijanmanaḥ atikramaṃ vratasyāhur dharmajñā brahmavādinaḥ mārutaṃ puruhūtaṃ ca guruṃ pāvakam eva ca$The cow-killer, who follows the cow according to this rule, does not become a slayer of cows until he has slain it. In three months, he wipes off the sin of killing a cow, even though it has not been done by him. After having observed the vows well, he must donate eleven cows that have the complexion of bulls. The twice-born men who have committed minor sins shall observe this same vow. One who has broken the vow of continence should be avoided for purification or the cāndrāyaṇa. In the crossroads there will be a one-eyed donkey That will scatter dirt. One should worship Nirṛti in the night with the rite of Pākayajña. After having offered oblations into the fire as laid down, one should at the end offer a spoonful of clarified butter together with a verse. One should offer oblations with clarified butter to wind, Indra, Jupiter and Agni. In the case of a twice-born person who is observing a vow, there is emission of semen intentionally; Those who know about dharma and are knowledgeable about the brahman have said that violating a vow is a sin. Māruta, Puruhūta, Guru and Pāvaka.

anena vidhinā yas tu goghno gām anugacchati#The cow-killer, who follows the cow according to this rule, does not become a slayer of cows until he has slain it.$sa gohatyākṛtaṃ pāpaṃ tribhir māsair vyapohati#In three months, he wipes off the sin of killing a cow, even though it has not been done by him.$vṛṣabhaikādaśā gāś ca dadyāt sucaritavrataḥ#After having observed the vows well, he must donate eleven cows that have the complexion of bulls.$etad eva vrataṃ kuryur upapātakino dvijāḥ#The twice-born men who have committed minor sins shall observe this same vow.$avakīrṇivarjyaṃ śuddhyarthaṃ cāndrāyaṇam athāpi vā#One who has broken the vow of continence should be avoided for purification or the cāndrāyaṇa.$avakīrṇī tu kāṇena gardabhena catuṣpathe#In the crossroads there will be a one-eyed donkey That will scatter dirt.$pākayajñavidhānena yajeta nirṛtiṃ niśi#One should worship Nirṛti in the night with the rite of Pākayajña.$hutvāgnau vidhivad dhomān antataś ca samety ṛcā#After having offered oblations into the fire as laid down, one should at the end offer a spoonful of clarified butter together with a verse.$vātendraguruvahnīnāṃ juhuyāt sarpiṣāhutīḥ#One should offer oblations with clarified butter to wind, Indra, Jupiter and Agni.$kāmato retasaḥ sekaṃ vratasthasya dvijanmanaḥ#In the case of a twice-born person who is observing a vow, there is emission of semen intentionally;$atikramaṃ vratasyāhur dharmajñā brahmavādinaḥ#Those who know about dharma and are knowledgeable about the brahman have said that violating a vow is a sin.$mārutaṃ puruhūtaṃ ca guruṃ pāvakam eva ca#Māruta, Puruhūta, Guru and Pāvaka.$

visāri vanavātena himaṃ haima ivāmbudaḥ śikhidhvajo vrajantaṃ taṃ dadarśādarśanaṃ gatam unnidro bdaṃ yathā barhī satprītir hi sudustyajā śikhidhvajadṛśām ante vyomni kumbhavapur jahau sānāvarteva vāriśrīr mugdhā svaṃ rūpam āyayau prāpa mañjaritākārakalpavṛkṣopamaṃ puram sphuratpatākam ātmīyaṃ svargaramyaṃ divaḥ pathā antaḥpuram adṛśyaiva viveśa lalanākulam madhumāsamahālakṣmīr lasallatam iva drumam rājakāryāṇy aśeṣāṇi tatra sampādya satvaram śikhidhvajavanaṃ gantuṃ punar āpupluve nabhaḥ ullaṅghya gaganādhvānaṃ samaṃ dinakarāṃśubhiḥ śikhidhvajavanaṃ śaile dadarśa gagane sthitā taṃ dṛṣṭvā kumbharūpaṃ tat punar jagrāha satvaram śikhidhvajasya purataḥ papāta ca khapuṣpavat tatra mlānadyuti mukhaṃ cakārākhinnamānasam$It was scattered by the forest wind, like snow by a golden cloud. Sikhidvaja saw him leave and disappear. As the peacock wakes up from his sleep, So true love is hard to give up. When Sikhidvaja's eyes were blinded, Kumbhāngu let fly into the sky. The innocent one regained her own form, like the goddess of prosperity who does not retreat from the water. He reached a city that was like the wish-granting tree, adorned with blossoming flowers. It was like a beautiful celestial road, with its own radiant flag fluttering along the path that leads to heaven. Invisible, he entered the inner quarters, full of women. The great prosperity of the month of Madhu is like a tree with branches. He swiftly performed all the acts that needed to be done for the king. To go to the forest where Sikhidvaja was, he again leapt up into the sky. I will traverse the path of the sky, like the rays of the sun. 17is that thi s is so b ecause the sense of touch pervades the whole bod l and b ecause it is Akāça, we have the contradiction of the forms of both (Subject andPredicate).104-105. There is contradiction of the specific characters of both Stationed in the sky on the mountain, she saw a forest of peacocks feathers and standards. 9163c9583< takes the form of Light.---> takes the form of Light. 8039167c9587,9588< As it has been stated in Spandaśastra: On seeing it in the form of a pot, he quickly seized it again. It fell down in front of Sikhidvaja, like a flower from the sky. His face became pale and faded, but his mind was not distressed.

visāri vanavātena himaṃ haima ivāmbudaḥ#It was scattered by the forest wind, like snow by a golden cloud.$śikhidhvajo vrajantaṃ taṃ dadarśādarśanaṃ gatam#Sikhidvaja saw him leave and disappear.$unnidro bdaṃ yathā barhī satprītir hi sudustyajā#As the peacock wakes up from his sleep, So true love is hard to give up.$śikhidhvajadṛśām ante vyomni kumbhavapur jahau#When Sikhidvaja's eyes were blinded, Kumbhāngu let fly into the sky.$sānāvarteva vāriśrīr mugdhā svaṃ rūpam āyayau#The innocent one regained her own form, like the goddess of prosperity who does not retreat from the water.$prāpa mañjaritākārakalpavṛkṣopamaṃ puram#He reached a city that was like the wish-granting tree, adorned with blossoming flowers.$sphuratpatākam ātmīyaṃ svargaramyaṃ divaḥ pathā#It was like a beautiful celestial road, with its own radiant flag fluttering along the path that leads to heaven.$antaḥpuram adṛśyaiva viveśa lalanākulam#Invisible, he entered the inner quarters, full of women.$madhumāsamahālakṣmīr lasallatam iva drumam#The great prosperity of the month of Madhu is like a tree with branches.$rājakāryāṇy aśeṣāṇi tatra sampādya satvaram#He swiftly performed all the acts that needed to be done for the king.$śikhidhvajavanaṃ gantuṃ punar āpupluve nabhaḥ#To go to the forest where Sikhidvaja was, he again leapt up into the sky.$ullaṅghya gaganādhvānaṃ samaṃ dinakarāṃśubhiḥ#I will traverse the path of the sky, like the rays of the sun.$śikhidhvajavanaṃ śaile dadarśa gagane sthitā#Stationed in the sky on the mountain, she saw a forest of peacocks feathers and standards.$taṃ dṛṣṭvā kumbharūpaṃ tat punar jagrāha satvaram#On seeing it in the form of a pot, he quickly seized it again.$śikhidhvajasya purataḥ papāta ca khapuṣpavat#It fell down in front of Sikhidvaja, like a flower from the sky.$tatra mlānadyuti mukhaṃ cakārākhinnamānasam#His face became pale and faded, but his mind was not distressed.$

ṃ upagacchiṣyanti te pratisaṃskariṣyanti tena hi evaṃ varṣopanāyike śayyāsane pratipadyitavyaṃ kin ti dāni evaṃ varṣopanāmiyi ke śayyāsane tipadyitavyaṃ eṣā dāni saṃghasya varṣopanāmiyikā bhavati prakṛtyaiva tāva dāyakadānapati pratisaritavyā tato vihārakā pratisaṃskarttavyāḥ ye vihārakā uddiṇṇakā paluggakā bhavanti acokṣā vā apratisaṃskṛtā vā bhavanti yadi tāva sudhācchadano bhavati sudhāpiṇḍo dātavyo iṣṭakācchadano bhavati iṣṭakā dātavyā apakkācchadano bhavati apakkā dātavyā kabhallikā dātavyā tṛṇacchadano bhavati tṛṇapūlako dātavyā mañcā vā pīṭhā vā ondriddriṇṇakā paluggakāṃ bhavanti muṃjā karttitavyā balbajā$They will come to me, said the Bodhisattva, but they will not be able to endure it for a long time. They will repair it. In that case, you should behave like this with regard to the bedding and seats that are allowable for the rainy-season residence. Why is the Rains Retreat resumed like this? Who are dwelling in the bedchamber, and who in the sitting-place? This must be done! she replied, I will do as you say. Now the Saṅgha was preparing for the rainy-season retreat. By the very nature of things. You should rely on donors and patrons. After that, those monasteries that need to be repaired. As a result, the dwellings became dirty and dilapidated. It is impure, not purified, and unconditioned. If there is a covering of whitewash, they will do so. He should give them morsels of whitewash. It is covered with a layer of bricks. One should give away the bricks. The roof is not baked. within the world, preferably in heaven, but not, cr at least not yet in his present life, after Nirväl)a. 14J In this, he is hardly different from the ordinaryHindu or from the Jain layman. Some difference may lie in the means, in thedharma practised to attain heaven: for Hindus, the decisive means was probably still ritual'44 or, for a k~atriya, also heroic death in battle,'" whereasfor the Buddhists and Jainas the essential element for attaining heaven was,almsgiving and donations apart, morality, just as in the dharpma enjoinedby Asoka. On the other hand, we cannot perhaps be sure that to a laymanthe goal of Buddhist soteriology must necessarily have seemed something if it is not baked, it should be given to him; The monk should give him a carrying-pole. There is a covering of grass. He should give grass bundles. either a couch or a seat; The rotting carcasses became detached. Muñjāshould be made of Muñjā. Balbajāshould be made of Muñjā.

ṃ upagacchiṣyanti te#They will come to me, said the Bodhisattva, but they will not be able to endure it for a long time.$pratisaṃskariṣyanti#They will repair it.$tena hi evaṃ varṣopanāyike śayyāsane pratipadyitavyaṃ#In that case, you should behave like this with regard to the bedding and seats that are allowable for the rainy-season residence.$kin ti dāni evaṃ varṣopanāmiyi#Why is the Rains Retreat resumed like this?$ke śayyāsane#Who are dwelling in the bedchamber, and who in the sitting-place?$tipadyitavyaṃ eṣā#This must be done! she replied, I will do as you say.$dāni saṃghasya varṣopanāmiyikā bhavati#Now the Saṅgha was preparing for the rainy-season retreat.$prakṛtyaiva tāva#By the very nature of things.$dāyakadānapati pratisaritavyā#You should rely on donors and patrons.$tato vihārakā pratisaṃskarttavyāḥ ye#After that, those monasteries that need to be repaired.$vihārakā uddiṇṇakā paluggakā bhavanti#As a result, the dwellings became dirty and dilapidated.$acokṣā vā apratisaṃskṛtā vā#It is impure, not purified, and unconditioned.$bhavanti yadi tāva sudhācchadano bhavati#If there is a covering of whitewash, they will do so.$sudhāpiṇḍo dātavyo#He should give them morsels of whitewash.$iṣṭakācchadano bhavati#It is covered with a layer of bricks.$iṣṭakā dātavyā#One should give away the bricks.$apakkācchadano bhavati#The roof is not baked.$apakkā dātavyā#if it is not baked, it should be given to him;$kabhallikā dātavyā#The monk should give him a carrying-pole.$tṛṇacchadano bhavati#There is a covering of grass.$tṛṇapūlako dātavyā#He should give grass bundles.$mañcā vā pīṭhā vā#either a couch or a seat;$ondriddriṇṇakā paluggakāṃ bhavanti#The rotting carcasses became detached.$muṃjā karttitavyā balbajā#Muñjāshould be made of Muñjā. Balbajāshould be made of Muñjā.$

devayogyaṃ vapur āsādayiṣyati nūnam eṣa vipralambho na atikalyāṇaḥ kaiva kathā pramādasya svasminn eva antaḥpuropavane svāgramahiṣyaiva sampādyaḥ kila ayam arthaḥ tathā hi bṛhaspatipratimabuddhibhir mantribhir apy abhyūhya anumataḥ yady evaṃ bhāvi na anyad ataḥ param asti kiñcid adbhutam acintyo hi maṇimantrauṣadhīnāṃ prabhāvaḥ iti prasṛteṣu lokapravādeṣu prāpte parvadivase pragāḍhāyāṃ prauḍhatamasi pradoṣavelāyām antaḥpurodyānād udairayad dhūrjaṭikaṇṭhadhūmro dhūmodgamaḥ kṣīrājyadadhitilagaurasarṣapavasāmāmsarudhira āhutīnāṃ ca parimalaḥ pavanānusārī diśi diśi prāvātsīt praśānte ca sahasā dhūmodgame tasminn aham aviśam niśāntodyānam āgamac ca gajagāminī$His body will be like that of a god. Surely this delusion is not very auspicious. What can be said of carelessness? In the grove of his own inner quarters, with his chief queen. This goal, they say, must be accomplished. There are ministers whose intelligence is like that of Brihaspati. Anumuttara is the person who has been charged with an offense after having been speculative about it. If that is so, then there is nothing else higher than this. It is wonderful! The power of gems, mantras, and herbs is inconceivable. On the day of the new moon, such were the rumours that seemed to circulate among the people. In deep darkness, at the time of twilight, In the Praìgāḍā river, Where there is a dense forest of night-blooming lotuses, At nightfall when the moon is waning, And in the evening when the stars are waning, When the earth shakes and wanes, [F.. b] On the bank of He emerged from the park of the inner quarters and said, O king! O lord of the earth! I am pleased with you. The smoke rises from Dhūrjaṭis throat. Milk, clarified butter, curd, sesame, white mustard, fat, flesh, blood, The perfume of oblations follows the wind in every direction. He went away. When the smoke had suddenly died down, I entered the room. She walked like an elephant and came to the park at the end of the night.

devayogyaṃ vapur āsādayiṣyati#His body will be like that of a god.$nūnam eṣa vipralambho na atikalyāṇaḥ#Surely this delusion is not very auspicious.$kaiva kathā pramādasya#What can be said of carelessness?$svasminn eva antaḥpuropavane svāgramahiṣyaiva#In the grove of his own inner quarters, with his chief queen.$sampādyaḥ kila ayam arthaḥ#This goal, they say, must be accomplished.$tathā hi bṛhaspatipratimabuddhibhir mantribhir apy#There are ministers whose intelligence is like that of Brihaspati.$abhyūhya anumataḥ#Anumuttara is the person who has been charged with an offense after having been speculative about it.$yady evaṃ bhāvi na anyad ataḥ param asti kiñcid#If that is so, then there is nothing else higher than this.$adbhutam#It is wonderful!$acintyo hi maṇimantrauṣadhīnāṃ prabhāvaḥ#The power of gems, mantras, and herbs is inconceivable.$iti prasṛteṣu lokapravādeṣu prāpte parvadivase#On the day of the new moon, such were the rumours that seemed to circulate among the people.$pragāḍhāyāṃ prauḍhatamasi pradoṣavelāyām#In deep darkness, at the time of twilight, In the Praìgāḍā river, Where there is a dense forest of night-blooming lotuses, At nightfall when the moon is waning, And in the evening when the stars are waning, When the earth shakes and wanes, [F.. b] On the bank of$antaḥpurodyānād udairayad#He emerged from the park of the inner quarters and said, O king! O lord of the earth! I am pleased with you.$dhūrjaṭikaṇṭhadhūmro dhūmodgamaḥ#The smoke rises from Dhūrjaṭis throat.$kṣīrājyadadhitilagaurasarṣapavasāmāmsarudhira#Milk, clarified butter, curd, sesame, white mustard, fat, flesh, blood,$āhutīnāṃ ca parimalaḥ pavanānusārī diśi diśi#The perfume of oblations follows the wind in every direction.$prāvātsīt#He went away.$praśānte ca sahasā dhūmodgame tasminn aham aviśam#When the smoke had suddenly died down, I entered the room.$niśāntodyānam āgamac ca gajagāminī#She walked like an elephant and came to the park at the end of the night.$

anvamaṃstānumatir anvaṃaṃsta vṛṣāyavaḥ kīnāśā anvamaṃsata anu gāvo amaṃsata namo astv āyāmibhyo nīvibhyo hṛdayāya ca namaḥ kṣetrasya pataye namaḥ kṣetrasya patnyai ut te hārdiṃ śocayāmi hastenābhimarīmṛśat keśin vṛṣaṇyayā tava bhatt vṛṣṇyā muṣkau mūrdhā na śuṣyatām agniṣ ṭvā tapatu sūryas tvā tapatu vātas tvā yuṅktāṃ marutaś ca yuñjatām mṛgān marīcīr apy etu te manaḥ$Anumati conveys consent. Annaprasthanâ and Vrisâyû are his younger brothers-in-law. He is the descendant of Kshatriya father and grandfather; he is the son of Kaçyapa; he is the great-grandson of Kaçyapa; he is the great-grandson of Shatrughna; he is the The ploughers reflected. After the cows have rejoiced. Homage to those coming hither! to the navel, and to the heart. Homage to the lord of the field! Homage to the wife of the field. Upward I make thy heart pain, Upward I make thy belly pain, Upward I make thy belly pain, Upward I make thy belly pain, Upward I make thy belly pain, Upward I make thy belly pain, Upward I make thy belly pain, Upward I make thy belly pain, Upward I make thy belly souls, like Śiva, are not again connected with samsāra because their powers of actionand knowledge have everything as their sphere of operation in the absence of this[impedance].'Professor Sanderson (ibid.) takes the term samvedana to refer to the soul's bhogaand he adduced Svayambhuvasūtrasangraha 1:12ab to support this: bhogo 'sya vedanāpumsah sukhaduḥkhādilakṣaṇā. Filliozat translates 'L'expérience de cette âme est sa He touched her with his hand. O Keśin, may I share thy virility with the Vṛṣṇyā. O Keśin, may I share thy virility with the Vṛṣṇyā. Let the hair on your head not be shrivelled. May Agni warm thee [] with his heat, for he is kindly in the sight of men; may Agni warm thee with his heat, for he is kindly in the sight of men; may Agni warm thee with his heat, for he is kindly in the sight of men; may Agni warm thee with his heat, for he is kindly in the May the sun warm thee. Let Vata yoke thee [], let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, And let the Maruts yoke. Let your mind turn towards the deer and the rays of the sun.

anvamaṃstānumatir#Anumati conveys consent.$anvaṃaṃsta vṛṣāyavaḥ#Annaprasthanâ and Vrisâyû are his younger brothers-in-law. He is the descendant of Kshatriya father and grandfather; he is the son of Kaçyapa; he is the great-grandson of Kaçyapa; he is the great-grandson of Shatrughna; he is the$kīnāśā anvamaṃsata#The ploughers reflected.$anu gāvo amaṃsata#After the cows have rejoiced.$namo astv āyāmibhyo#Homage to those coming hither!$nīvibhyo hṛdayāya ca#to the navel, and to the heart.$namaḥ kṣetrasya pataye#Homage to the lord of the field!$namaḥ kṣetrasya patnyai#Homage to the wife of the field.$ut te hārdiṃ śocayāmi#Upward I make thy heart pain, Upward I make thy belly pain, Upward I make thy belly pain, Upward I make thy belly pain, Upward I make thy belly pain, Upward I make thy belly pain, Upward I make thy belly pain, Upward I make thy belly pain, Upward I make thy belly$hastenābhimarīmṛśat#He touched her with his hand.$keśin vṛṣaṇyayā tava bhatt vṛṣṇyā#O Keśin, may I share thy virility with the Vṛṣṇyā. O Keśin, may I share thy virility with the Vṛṣṇyā.$muṣkau mūrdhā na śuṣyatām#Let the hair on your head not be shrivelled.$agniṣ ṭvā tapatu#May Agni warm thee [] with his heat, for he is kindly in the sight of men; may Agni warm thee with his heat, for he is kindly in the sight of men; may Agni warm thee with his heat, for he is kindly in the sight of men; may Agni warm thee with his heat, for he is kindly in the$sūryas tvā tapatu#May the sun warm thee.$vātas tvā yuṅktāṃ#Let Vata yoke thee [], let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee, let Vayu yoke thee,$marutaś ca yuñjatām#And let the Maruts yoke.$mṛgān marīcīr apy etu te manaḥ#Let your mind turn towards the deer and the rays of the sun.$

etasminn eva kāle tu prahartavyaṃ dhanaṃjaya jayadrathasya kṣudrasya savitur darśanārthinaḥ ity uktvā tu tataḥ pārthaṃ kṣipram evāharat prabhām pārthas tu balavāṃ jñātvā tamo dṛṣṭvātiduḥkhitaḥ janārdanena sṛṣṭaṃ vai tama ādityanāśanam abhavaṃs tāvakā dṛṣṭvā harṣasaṃkulacetasaḥ unnamayya śirogrīvam apaśyat saindhavo ravim athārjunaṃ hṛṣīkeśaḥ śokapūrṇam athābravīt paśya kaunteya sindhūnāṃ pārthivaṃ pāpakāriṇam eṣa tiṣṭhati madhye vai syandanasya dhanaṃjaya unnamayya śirogrīvaṃ vīkṣate sūryamaṇḍalam tasya śīghraṃ pṛṣatkena kāyāc chīrṣam apāhara keśavenaivam uktaḥ sann amarṣād raktalocanaḥ udbabarha śaraṃ tīkṣṇam amarair api duḥsaham anastamita āditya etān nirjitya saindhavaḥ na śakyo hantum ity evaṃ manyamāno janārdanaḥ sasmāra cakraṃ daityārir hariś cakraṃ sudarśanam$O Dhananjaya! This is the time for striking. The inferior Jayadratha wished to see the sun. Sanjaya said, Having thus addressed Partha, he swiftly robbed him of his radiance. Knowing that he was powerful, Partha was extremely miserable on seeing him in that state. Janardana created darkness that destroyed the sun. On seeing this, the hearts of those on your side became full of joy. Saindhava raised his head and neck up and looked at the sun. Hrishikesha spoke to Arjuna, who was overcome with grief. O Kounteya! Behold. The king of Sindhu is the perpetrator of wicked deeds. O Dhananjaya! He is stationed in the middle of the chariot. Lifting up his head and neck, he stares at the sun's disk. Swiftly use an arrow to sever his head from his body. Thus addressed by Keshava, his eyes turned red with rage. He picked up a sharp arrow that was impossible even for the immortals to withstand. Saindhava will vanquish them before the sun has set. Janardana thought that he was incapable of being killed. Viṣṇu, the enemy of the demons, remembered his Sudarśana disc.

etasminn eva kāle tu prahartavyaṃ dhanaṃjaya#O Dhananjaya! This is the time for striking.$jayadrathasya kṣudrasya savitur darśanārthinaḥ#The inferior Jayadratha wished to see the sun.$ity uktvā tu tataḥ pārthaṃ kṣipram evāharat prabhām#Sanjaya said, Having thus addressed Partha, he swiftly robbed him of his radiance.$pārthas tu balavāṃ jñātvā tamo dṛṣṭvātiduḥkhitaḥ#Knowing that he was powerful, Partha was extremely miserable on seeing him in that state.$janārdanena sṛṣṭaṃ vai tama ādityanāśanam#Janardana created darkness that destroyed the sun.$abhavaṃs tāvakā dṛṣṭvā harṣasaṃkulacetasaḥ#On seeing this, the hearts of those on your side became full of joy.$unnamayya śirogrīvam apaśyat saindhavo ravim#Saindhava raised his head and neck up and looked at the sun.$athārjunaṃ hṛṣīkeśaḥ śokapūrṇam athābravīt#Hrishikesha spoke to Arjuna, who was overcome with grief.$paśya kaunteya sindhūnāṃ pārthivaṃ pāpakāriṇam#O Kounteya! Behold. The king of Sindhu is the perpetrator of wicked deeds.$eṣa tiṣṭhati madhye vai syandanasya dhanaṃjaya#O Dhananjaya! He is stationed in the middle of the chariot.$unnamayya śirogrīvaṃ vīkṣate sūryamaṇḍalam#Lifting up his head and neck, he stares at the sun's disk.$tasya śīghraṃ pṛṣatkena kāyāc chīrṣam apāhara#Swiftly use an arrow to sever his head from his body.$keśavenaivam uktaḥ sann amarṣād raktalocanaḥ#Thus addressed by Keshava, his eyes turned red with rage.$udbabarha śaraṃ tīkṣṇam amarair api duḥsaham#He picked up a sharp arrow that was impossible even for the immortals to withstand.$anastamita āditya etān nirjitya saindhavaḥ#Saindhava will vanquish them before the sun has set.$na śakyo hantum ity evaṃ manyamāno janārdanaḥ#Janardana thought that he was incapable of being killed.$sasmāra cakraṃ daityārir hariś cakraṃ sudarśanam#Viṣṇu, the enemy of the demons, remembered his Sudarśana disc.$

rājañjānāmyahaṃ yatte duḥkhaṃ tanmā ca bhūttava muktāphaladhvajākhyas te śivāṃśo janitā sutaḥ eko gaṇāvatāraś ca dvitīyo malayadhvajaḥ tapodhanānmunervidyāḥ kāmarūpaṃ ca vāhanam muktāphaladhvajaḥ prāpsyatyastrāṇi ca sahānujaḥ mahāpāśupatāstraṃ ca punaḥ prāpya sa durjayaḥ kariṣyati vaśe pṛthvīṃ pātālaṃ ca hatāsuraḥ tvaṃ ca vyomacarāv etau samahāstrau gṛhāṇa me vāraṇaṃ kāñcanagiriṃ tathā kāñcanaśekharam ity uktvāstragajāndattvā preṣitaḥ so tha vajriṇā āgānmerudhvajo hṛṣṭo bhūtale nagaraṃ nijam te tu cchalakṛtāvadyās tasya pātālasaṃśrayāt khecaratvaṃ gatasyāpi prāpyā nāsan kilāsurāḥ tataḥ śakrāc chrutasyāsau rājā putrecchur āśramam$O king! I know what your misery is. You should not suffer from it. And she gave birth to a son, a portion of Śiva, named Muktāphaladhvaja. One is an incarnation of a Gaṇa, and the second is Malayadhvaja. He obtained knowledge from the sage Tapodhana and a vehicle that can assume any form at will. Muktāphaladhvaja and his younger brother shall receive the weapons. The invincible one then again obtained the great pashupata weapon. Having slain the asuras, he will bring the earth and the nether regions under his subjugation. These two roam around in the sky and they possess great weapons. Accept them from me. Vāraṇa, Kāñcanagiri and Kāñcanaśekhara. Saying this, and giving him weapons and elephants, The wielder of the vajra dismissed him. Merudhvaja joyfully returned to his city on the earth. But they resorted to deceit and committed a sin by committing the act of defiling him. They sought refuge in the nether regions. adduced is that p e 0 pIe consider trees to be living beings (jlvasaiiJ1ino hi manussarukkhasmirrz), more precisely: living beings with one sense-faculty (ekindriyajIva)122,and hence object to the monks cutting off shoots - which wither, i.e. die, afterhaving been cut off123 ~ as an act of injuring (vi-herh) a living being. Here, too, theimplication seems to be that the Buddhist monks themselves do not believe in thesentience of the plants concerned, but once again this need not have been the positionof earliest Buddhism since the Khandhaka, like the Suttavibhanga, was composed at It is said that the asuras were incapable of being approached, even by someone who travelled through the sky. On hearing this from Shakra, the king wished to have a son and went to a hermitage.

rājañjānāmyahaṃ yatte duḥkhaṃ tanmā ca bhūttava#O king! I know what your misery is. You should not suffer from it.$muktāphaladhvajākhyas te śivāṃśo janitā sutaḥ#And she gave birth to a son, a portion of Śiva, named Muktāphaladhvaja.$eko gaṇāvatāraś ca dvitīyo malayadhvajaḥ#One is an incarnation of a Gaṇa, and the second is Malayadhvaja.$tapodhanānmunervidyāḥ kāmarūpaṃ ca vāhanam#He obtained knowledge from the sage Tapodhana and a vehicle that can assume any form at will.$muktāphaladhvajaḥ prāpsyatyastrāṇi ca sahānujaḥ#Muktāphaladhvaja and his younger brother shall receive the weapons.$mahāpāśupatāstraṃ ca punaḥ prāpya sa durjayaḥ#The invincible one then again obtained the great pashupata weapon.$kariṣyati vaśe pṛthvīṃ pātālaṃ ca hatāsuraḥ#Having slain the asuras, he will bring the earth and the nether regions under his subjugation.$tvaṃ ca vyomacarāv etau samahāstrau gṛhāṇa me#These two roam around in the sky and they possess great weapons. Accept them from me.$vāraṇaṃ kāñcanagiriṃ tathā kāñcanaśekharam#Vāraṇa, Kāñcanagiri and Kāñcanaśekhara.$ity uktvāstragajāndattvā preṣitaḥ so tha vajriṇā#Saying this, and giving him weapons and elephants, The wielder of the vajra dismissed him.$āgānmerudhvajo hṛṣṭo bhūtale nagaraṃ nijam#Merudhvaja joyfully returned to his city on the earth.$te tu cchalakṛtāvadyās tasya pātālasaṃśrayāt#But they resorted to deceit and committed a sin by committing the act of defiling him. They sought refuge in the nether regions.$khecaratvaṃ gatasyāpi prāpyā nāsan kilāsurāḥ#It is said that the asuras were incapable of being approached, even by someone who travelled through the sky.$tataḥ śakrāc chrutasyāsau rājā putrecchur āśramam#On hearing this from Shakra, the king wished to have a son and went to a hermitage.$

sanim medhām uta śravaḥ pra somāso vipaścito pāṃ na yanty ūrmayaḥ vājaṃ gomantam akṣaran somā arṣanti viṣṇave tisro vāca ud īrate gāvo mimanti dhenavaḥ harir eti kanikradat abhi brahmīr anūṣata yahvīr ṛtasya mātaraḥ marmṛjyante divaḥ śiśum rāyaḥ samudrāṃś caturo smabhyaṃ soma viśvataḥ pra suvāno dhārayā tanendur hinvāno arṣati rujad dṛḷhā vy ojasā suta indrāya vāyave varuṇāya marudbhyaḥ$To gain wisdom and fame [], to conquer the foe, to overthrow the evil propensities of those who seek to practise virtue, to increase the good qualities of those who are not devoted to Viṣṇu, to subdue the vices of those who seek to do good to others, to protect those who have attained The Somas skilled in song, like waves come not nigh to thee. 'A vigorous ox with a cow in its footstep!'he therewith lays it down;--'a vigorous ox with a cow in its footstep!'he therewith lays it down;--'a vigorous ox with a cow in its footstep!'he therewith lays it down;--'a vig The Somas flow to Vishnu. Three are the voices that are uttered, The cows are milking the milch-kine; Here comes the monkey, bellowing. The young Mothers of Order have sung praises to the Brahmans. They cleanse the infant from the sky. From every side, O Soma, for our possession may we attain the four oceans of wealth. Pressed out with his stream, the Soma floweth on impelling him. It is painful, firm, and in vigorous strength. The pressed is for Indra, Vayu, Varuna, the Maruts;

sanim medhām uta śravaḥ#To gain wisdom and fame [], to conquer the foe, to overthrow the evil propensities of those who seek to practise virtue, to increase the good qualities of those who are not devoted to Viṣṇu, to subdue the vices of those who seek to do good to others, to protect those who have attained$pra somāso vipaścito pāṃ na yanty ūrmayaḥ#The Somas skilled in song, like waves come not nigh to thee.$vājaṃ gomantam akṣaran#'A vigorous ox with a cow in its footstep!'he therewith lays it down;--'a vigorous ox with a cow in its footstep!'he therewith lays it down;--'a vigorous ox with a cow in its footstep!'he therewith lays it down;--'a vig$somā arṣanti viṣṇave#The Somas flow to Vishnu.$tisro vāca ud īrate gāvo mimanti dhenavaḥ#Three are the voices that are uttered, The cows are milking the milch-kine;$harir eti kanikradat#Here comes the monkey, bellowing.$abhi brahmīr anūṣata yahvīr ṛtasya mātaraḥ#The young Mothers of Order have sung praises to the Brahmans.$marmṛjyante divaḥ śiśum#They cleanse the infant from the sky.$rāyaḥ samudrāṃś caturo smabhyaṃ soma viśvataḥ#From every side, O Soma, for our possession may we attain the four oceans of wealth.$pra suvāno dhārayā tanendur hinvāno arṣati#Pressed out with his stream, the Soma floweth on impelling him.$rujad dṛḷhā vy ojasā#It is painful, firm, and in vigorous strength.$suta indrāya vāyave varuṇāya marudbhyaḥ#The pressed is for Indra, Vayu, Varuna, the Maruts;$

icchāmi hi mahābhāga kāruṇyaṃ tava suvrata puruṣārthāntarayatiraskāre hayaśīrṣīyaśrīnārāyaṇavyūhastavaḥ na dharmaṃ kāmam arthaṃ vā mokṣaṃ vā varadeśvara prārthaye tava pādābje dāsyam evābhikāmaye punaḥ punar varān ditsur viṣṇur muktiṃ na yācitaḥ bhaktir eva vṛtā yena prahlādaṃ taṃ namāmy aham page yadṛcchayā labdham api viṣṇor dāśarathes tu yaḥ naicchan mokṣaṃ vinā dāsyaṃ tasmai hanumate namaḥ iti punar jitaṃtestotraṃ ca dharmārthakāmamokṣeṣu necchā mama kadācana tatpādapaṅkajasyādho jīvitaṃ dīyatāṃ mama iti na ca tādṛśabhagavatprītyā tattatpuruṣārthatiraskārodbhuta iva yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ bhp$O immensely fortunate one! O one who is excellent in vows! I wish to be compassionate towards you. The Vyūha of Śrī Nārāyaṇa in the form of Hayagrīva. 469. MSABh 3 8,14-17 (ad IX.25)[B5] buddh a n iim citte jniine ca diihatimirasthiinfyayo ragiividyayo b siintir na bhiivaJ:z Saunaka, 230śāktopāya, way of energy, 15, 25, 26, 31,48-51, 193, 194, 196, 198,243, 272, 303, 343sambhavopāya, way of Sambhu, 26, 34, O lord! O granter of boons! There is no dharma, kama, artha or moksha. I pray for your lotus-like feet. I desire to be your servant. Desirous of granting boons again and again, Viṣṇu was not requested for salvation. I offer my homage, lady, to Prahlāda, who has chosen devotion alone for his companion. It was obtained by Vishnu through the wishes of Dasharathas son. Without slavery, he did not desire emancipation. I bow down before Hanumat. Having said this, the great-souled one was delighted in his mind. I::.t -::>-r. 1j\*I::i<t,o**H:f:fO)J1I1.iTIftr(J{J'1:Jl O)-yffiW -t n ~ ~jf- ~ -r ~, Q0J:3!1lO) mf9f ( And the chanting of the Pañcatantra hymn. I have never had any desire for dharma, artha, kama or moksha. Give me my life, which is beneath the lotus of his feet. Nor does he have any such affection for the Lord, as if he had been overwhelmed by the neglect of his various aims of life. Devotion to the Lord, which consists in not being possessed of anything, is accompanied by all good qualities.

icchāmi hi mahābhāga kāruṇyaṃ tava suvrata#O immensely fortunate one! O one who is excellent in vows! I wish to be compassionate towards you.$puruṣārthāntarayatiraskāre hayaśīrṣīyaśrīnārāyaṇavyūhastavaḥ#The Vyūha of Śrī Nārāyaṇa in the form of Hayagrīva.$na dharmaṃ kāmam arthaṃ vā mokṣaṃ vā varadeśvara#O lord! O granter of boons! There is no dharma, kama, artha or moksha.$prārthaye tava pādābje dāsyam evābhikāmaye#I pray for your lotus-like feet. I desire to be your servant.$punaḥ punar varān ditsur viṣṇur muktiṃ na yācitaḥ#Desirous of granting boons again and again, Viṣṇu was not requested for salvation.$bhaktir eva vṛtā yena prahlādaṃ taṃ namāmy aham page#I offer my homage, lady, to Prahlāda, who has chosen devotion alone for his companion.$yadṛcchayā labdham api viṣṇor dāśarathes tu yaḥ#It was obtained by Vishnu through the wishes of Dasharathas son.$naicchan mokṣaṃ vinā dāsyaṃ tasmai hanumate namaḥ iti#Without slavery, he did not desire emancipation. I bow down before Hanumat. Having said this, the great-souled one was delighted in his mind.$punar jitaṃtestotraṃ ca#And the chanting of the Pañcatantra hymn.$dharmārthakāmamokṣeṣu necchā mama kadācana#I have never had any desire for dharma, artha, kama or moksha.$tatpādapaṅkajasyādho jīvitaṃ dīyatāṃ mama iti#Give me my life, which is beneath the lotus of his feet.$na ca tādṛśabhagavatprītyā tattatpuruṣārthatiraskārodbhuta iva yasyāsti#Nor does he have any such affection for the Lord, as if he had been overwhelmed by the neglect of his various aims of life.$bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ bhp#Devotion to the Lord, which consists in not being possessed of anything, is accompanied by all good qualities.$

sakāmānāṃ phalaṃ kāmyamakāmānāṃ paraṃ padam utsavaṃ tu pravakṣyanti devadevārcanāṃ surāḥ utsāha utsavaḥ prokto manuṣyāṇāṃ viśeṣetaḥ udityutkṛṣṭaśabdo yaṃ savo yajña udāhṛtaḥ tasmāduttamayajñatvādutsavaḥ paribhāṣyate vājimedhāstayāgānāṃ tasmāddevotsavo varaḥ utsavaṃ devadevasya yaḥ kuryātsvakulaṃ svakam uttārayan svayaṃ viṣṇossa yāti paramaṃ padam savāduttāraṇaṃ yasmādutsavaḥ parikīrtyate sa yajño vo narān yuṣmānuttārayati niścayam iti vedā vadantīti sa utsava udīrya te vājīmedhasahasreṇa yajato yatphalaṃ bhavet yaścotsavena yajate tayostulyaṃ phalaṃ nmṛtam$He is the supreme objective and obtains the desires for those who do not desire them. The celestials will describe it as a festival in honour of the celestials. Enthusiasm is said to be a festival, especially for men. This sacrifice is said to be a sacrifice and its sound is as supreme as that of the rising sun. It is for this reason that the festival is called sacrifice, on account of its being the best form of sacrifice; Therefore, among sacrifices, horse sacrifices and festivals for the gods are supreme. If a person performs a festival for the god of the gods, his own lineage is also celebrated. One who himself rescues goes to the highest place of Viṣṇu. Footnotes And References: []: PañcāmṛtaA collection of five sweet things used in worshipping deities. It is said to be a festival because it brings victory in debates. 611,612c621,623< who have knowledge, do you hear it nevertheless!' 25< One may wonder whether Adiśesa's preamble offers the occasion for---> who have knowledge, do you hear it nevertheless!'> 25 O men! It is certain that this sacrifice will save you. This is what the Vedas say. Uttering these words during the festivities, he was delighted in his heart and said, Let it be that way. Hearing these words, the illustrious one paid his respects to the brahmana rishi who had been born in a lineage that was devoted to dhar He obtains the fruits of performing one thousand horse sacrifices. to in n. 420. Cpo also n. 418.74to deliberately a v 0 i d arousing, in lay people, qualms in connection with a If a person performs a sacrifice with festivities, the fruits obtained by both are equal.

sakāmānāṃ phalaṃ kāmyamakāmānāṃ paraṃ padam#He is the supreme objective and obtains the desires for those who do not desire them.$utsavaṃ tu pravakṣyanti devadevārcanāṃ surāḥ#The celestials will describe it as a festival in honour of the celestials.$utsāha utsavaḥ prokto manuṣyāṇāṃ viśeṣetaḥ#Enthusiasm is said to be a festival, especially for men.$udityutkṛṣṭaśabdo yaṃ savo yajña udāhṛtaḥ#This sacrifice is said to be a sacrifice and its sound is as supreme as that of the rising sun.$tasmāduttamayajñatvādutsavaḥ paribhāṣyate#It is for this reason that the festival is called sacrifice, on account of its being the best form of sacrifice;$vājimedhāstayāgānāṃ tasmāddevotsavo varaḥ#Therefore, among sacrifices, horse sacrifices and festivals for the gods are supreme.$utsavaṃ devadevasya yaḥ kuryātsvakulaṃ svakam#If a person performs a festival for the god of the gods, his own lineage is also celebrated.$uttārayan svayaṃ viṣṇossa yāti paramaṃ padam#One who himself rescues goes to the highest place of Viṣṇu. Footnotes And References: []: PañcāmṛtaA collection of five sweet things used in worshipping deities.$savāduttāraṇaṃ yasmādutsavaḥ parikīrtyate#It is said to be a festival because it brings victory in debates.$sa yajño vo narān yuṣmānuttārayati niścayam#O men! It is certain that this sacrifice will save you.$iti vedā vadantīti sa utsava udīrya te#This is what the Vedas say. Uttering these words during the festivities, he was delighted in his heart and said, Let it be that way. Hearing these words, the illustrious one paid his respects to the brahmana rishi who had been born in a lineage that was devoted to dhar$vājīmedhasahasreṇa yajato yatphalaṃ bhavet#He obtains the fruits of performing one thousand horse sacrifices.$yaścotsavena yajate tayostulyaṃ phalaṃ nmṛtam#If a person performs a sacrifice with festivities, the fruits obtained by both are equal.$

mṛdupūrvaṃ tataś cainaṃ tribhir vivyādha sāyakaiḥ hatāśve tu rathe tiṣṭhan droṇaputras tv ayasmayam yamadaṇḍanibhaṃ ghoraṃ śatrusainyabhayaṃkaram musalaṃ pāṇḍuputrāya cikṣepa parighopamam tam āpatantaṃ sahasā hemapaṭṭavibhūṣitam ciccheda saptadhā vīraḥ pārthaḥ śatrunibarhaṇaḥ sa cchinnaṃ musalaṃ dṛṣṭvā drauṇiḥ paramakopanaḥ ādade parighaṃ ghoraṃ nagendraśikharopamam cikṣepa caiva pārthāya drauṇir yuddhaviśāradaḥ tam antakam iva kruddhaṃ parighaṃ prekṣya pāṇḍavaḥ arjunas tvarito jaghne pañcabhiḥ sāyakottamaiḥ sa cchinnaḥ patito bhūmau pārthabāṇair mahāhave dārayan pṛthivīndrāṇāṃ manaḥ śabdena bhārata tato parais tribhir bāṇair drauṇiṃ vivyādha pāṇḍavaḥ so tividdho balavatā pārthena sumahābalaḥ na saṃbhrāntas tadā drauṇiḥ pauruṣe sve vyavasthitaḥ$He struck him gently with three arrows. Though his horses had been slain, Dronas son remained stationed on his chariot. It was as terrible as Yamas staff and terrified enemy soldiers. He hurled a club at Pandus son. It was like a bludgeon. It was decorated with golden garments and descended violently. But the brave Partha, the destroyer of enemies, shattered it into seven fragments. On seeing that the club had been sliced down, Dronas son became supremely enraged. He picked up a terrible club that was like the summit of an excellent mountain. Dronas son was skilled in fighting and hurled this towards Partha. 254. The Bhāṣya has: kim punaḥ parivṛttajanmano'py anāgāmina eṣa bhedo'sti. I have addedthe definition based on the Vyākhyā. The Pandava saw that his club was like an enraged Yama. However, Arjuna used five supreme arrows to swiftly slice it down. In that great battle, sliced down by Parthas arrows, it fell down on the ground. O descendant of the Bharata lineage! The sound shattered the minds of the kings. The Pāndava then wounded Drona's son with three more arrows. The extremely strong one was severely and powerfully struck by Partha. However, Dronas son resorted to his manliness and wasnt frightened.

mṛdupūrvaṃ tataś cainaṃ tribhir vivyādha sāyakaiḥ#He struck him gently with three arrows.$hatāśve tu rathe tiṣṭhan droṇaputras tv ayasmayam#Though his horses had been slain, Dronas son remained stationed on his chariot.$yamadaṇḍanibhaṃ ghoraṃ śatrusainyabhayaṃkaram#It was as terrible as Yamas staff and terrified enemy soldiers.$musalaṃ pāṇḍuputrāya cikṣepa parighopamam#He hurled a club at Pandus son. It was like a bludgeon.$tam āpatantaṃ sahasā hemapaṭṭavibhūṣitam#It was decorated with golden garments and descended violently.$ciccheda saptadhā vīraḥ pārthaḥ śatrunibarhaṇaḥ#But the brave Partha, the destroyer of enemies, shattered it into seven fragments.$sa cchinnaṃ musalaṃ dṛṣṭvā drauṇiḥ paramakopanaḥ#On seeing that the club had been sliced down, Dronas son became supremely enraged.$ādade parighaṃ ghoraṃ nagendraśikharopamam#He picked up a terrible club that was like the summit of an excellent mountain.$cikṣepa caiva pārthāya drauṇir yuddhaviśāradaḥ#Dronas son was skilled in fighting and hurled this towards Partha.$tam antakam iva kruddhaṃ parighaṃ prekṣya pāṇḍavaḥ#The Pandava saw that his club was like an enraged Yama.$arjunas tvarito jaghne pañcabhiḥ sāyakottamaiḥ#However, Arjuna used five supreme arrows to swiftly slice it down.$sa cchinnaḥ patito bhūmau pārthabāṇair mahāhave#In that great battle, sliced down by Parthas arrows, it fell down on the ground.$dārayan pṛthivīndrāṇāṃ manaḥ śabdena bhārata#O descendant of the Bharata lineage! The sound shattered the minds of the kings.$tato parais tribhir bāṇair drauṇiṃ vivyādha pāṇḍavaḥ#The Pāndava then wounded Drona's son with three more arrows.$so tividdho balavatā pārthena sumahābalaḥ#The extremely strong one was severely and powerfully struck by Partha.$na saṃbhrāntas tadā drauṇiḥ pauruṣe sve vyavasthitaḥ#However, Dronas son resorted to his manliness and wasnt frightened.$

upadiśāmi yathā tadgrahaṇamātrād anaṅgaṃ sāṅgaṃ viracayya santuṣṭena tena prasādīkṛtasvasarvasvasvarūpavilāsaratnāni mantragurau mayi dakṣiṇātvena savinayam upaḍhaukayati tataḥ suprasannena mayā tādṛgāśīḥśatam ādhāsyate yena viṣamaśaravilāsācāryeti padavīm āsādya dviguṇaṃ mām eva bhaktyā paricarati iti madbhāṣitakusumastavakaṃ śravaṇāvataṃsīkṛtya sakampādharaṃ mām īṣad avalokayantī smitasubhagavadanābhir ābhiḥ snehenotphullatayā tadagrajayā ca sasmitaṃ sasnehaṃ ca nirīkṣyamāṇā tulasīraṅgaṇamālikayor upapṛṣṭham antarhitāsīt satyabhāmā smitvā prāṇanātha tatas tataḥ$I will instruct you as to how, merely by grasping it, one can make the body completely bodiless and be satisfied with it. time of copying have been very badly damaged and mixed up. The I have propitiated all the jewels of the playful incarnations of all beings by bestowing on me, the spiritual master of all mantras, a gift from my right hand. If he criticizes the Monastic Law, saying, This is not the Monastic Law, or This isnt the Monastic Law, then for every statement, he commits an offense entailing confession. Then, with great faith, I will pronounce a hundred such benedictions. He who has attained the position of Viṣamaśarāvilāsacārya doubles his devotion to me alone. He attends upon them. These words of mine, which were as fragrant as flowers, are now falling on the ears of my hearers, and slightly shaking their lips under the guise of trembling breath. She stared at him with these smiling and lovely faces, her affection wide open, and her brother's love for her. Šalistamba, p. 88 (Théorie des douze causes), quoted in Madhyamakavṛtti, 593. Variants, amongwhich we shall take up those of the third paragraph.Vyākhyā: kim svid idam ity ätmadravyam anveşate / kathaṁ svid idam iti kena prakāreņa kayā She looked at him with a smile and affection, at the feet of the one who had planted the tulasī grass and the one who had polluted it. The goddess then disappeared. O lord of my life! Satyabhama smiled. Here and there.

upadiśāmi yathā tadgrahaṇamātrād anaṅgaṃ sāṅgaṃ viracayya santuṣṭena tena#I will instruct you as to how, merely by grasping it, one can make the body completely bodiless and be satisfied with it.$prasādīkṛtasvasarvasvasvarūpavilāsaratnāni mantragurau mayi dakṣiṇātvena#I have propitiated all the jewels of the playful incarnations of all beings by bestowing on me, the spiritual master of all mantras, a gift from my right hand.$savinayam upaḍhaukayati#If he criticizes the Monastic Law, saying, This is not the Monastic Law, or This isnt the Monastic Law, then for every statement, he commits an offense entailing confession.$tataḥ suprasannena mayā tādṛgāśīḥśatam ādhāsyate#Then, with great faith, I will pronounce a hundred such benedictions.$yena viṣamaśaravilāsācāryeti padavīm āsādya dviguṇaṃ mām eva bhaktyā#He who has attained the position of Viṣamaśarāvilāsacārya doubles his devotion to me alone.$paricarati#He attends upon them.$iti madbhāṣitakusumastavakaṃ śravaṇāvataṃsīkṛtya sakampādharaṃ mām īṣad#These words of mine, which were as fragrant as flowers, are now falling on the ears of my hearers, and slightly shaking their lips under the guise of trembling breath.$avalokayantī smitasubhagavadanābhir ābhiḥ snehenotphullatayā tadagrajayā ca#She stared at him with these smiling and lovely faces, her affection wide open, and her brother's love for her.$sasmitaṃ sasnehaṃ ca nirīkṣyamāṇā tulasīraṅgaṇamālikayor upapṛṣṭham#She looked at him with a smile and affection, at the feet of the one who had planted the tulasī grass and the one who had polluted it.$antarhitāsīt#The goddess then disappeared.$satyabhāmā smitvā prāṇanātha#O lord of my life! Satyabhama smiled.$tatas tataḥ#Here and there.$

vijānann api gomukhaḥ vaidyarājaṃ samāhūya vaidyarājam upāgamat sa mamālāpam ākarṇya kāyacchāyāṃ vilokya ca pradhārya cāparair vaidyaiḥ mānaso sya vikāro yam īpsitālābhahetukaḥ tenāsmai rucitaṃ yat tad āśu saṃpādyatām iti saṃskāryāhāram ādarāt māṃ punarvasuhastena gomukhaḥ prāg abhojayat sa cāhāraḥ susaṃskāro lobhano py amṛtāśinām$Though knowing this, Gomukha replied, I do not know anything about this. He summoned the king of physicians. He then approached the king of physicians and said, Your Majesty, I will go to King Bhagīratha. The king replied, I will go to King Bhagīratha. Then he went to King Bhagīratha and said, Your Majesty, I will go to King B Having listened to my lamentation, he thought: I have heard about the death of a brāhmaṇa, and it is not proper for me to go to him. Hearing my lamentation, he thought: I have heard about the death of a brāhmaṇa, and it is not proper for me to go to him. Having looked at the shadow of his own body, Other physicians should also examine this and determine the proper dosage of the drugs to be used for vamana. [] Now we shall expound the chapter "Apamarga Tanduliya". Thus said Lord Atreya. [-] Note: This chapter deals with diseases caused due to over action of vata, pitta and kapha along with their etiology, signs It is a transformation of the mind. jayāndhakapṛthuskandhabandhabhedavicakṣaṇa |jaya pravaravīreśasaṃruddhapuradāhaka || 2 ||jayākhilasureśānaśiraśchedabhayānaka |jaya prathitasāmarthyamanmathasthitināśana || 3 ||jayācyutatanudhvaṃsakālakūṭabalāpaha|jayāvartamahāṭopasaridvegavidhāraṇa || 4 ||jaya dāruvanodyānamunipatnīvimohaka |jaya nṛttamahārambhakrīḍāvikṣobhadāruṇa || 5 ||jayograrūpasaṃrambhatrāsitatridaśāsura |2. Before a. E insert garuḍa: It is caused by not obtaining the desired object. Whatever may be agreeable to him, he shall do accordingly. Thusi. e., in accordance with the peculiar characteristics of each person;therefore whatever may be agreeable to him, he shall do accordingly; i. e., what may be agreeable to him, he shall do according to the peculiar character Make it happen quickly! he replied. Consecrated with carei. e., having their food thoroughly cooked. With the hand of Punarvasu [] do thou smite me; Gomukha ate beforehand. This sustenance is well-prepared. The covetousness of those who live on ambrosia,

vijānann api gomukhaḥ#Though knowing this, Gomukha replied, I do not know anything about this.$vaidyarājaṃ samāhūya#He summoned the king of physicians.$vaidyarājam upāgamat#He then approached the king of physicians and said, Your Majesty, I will go to King Bhagīratha. The king replied, I will go to King Bhagīratha. Then he went to King Bhagīratha and said, Your Majesty, I will go to King B$sa mamālāpam ākarṇya#Having listened to my lamentation, he thought: I have heard about the death of a brāhmaṇa, and it is not proper for me to go to him. Hearing my lamentation, he thought: I have heard about the death of a brāhmaṇa, and it is not proper for me to go to him.$kāyacchāyāṃ vilokya ca#Having looked at the shadow of his own body,$pradhārya cāparair vaidyaiḥ#Other physicians should also examine this and determine the proper dosage of the drugs to be used for vamana. [] Now we shall expound the chapter "Apamarga Tanduliya". Thus said Lord Atreya. [-] Note: This chapter deals with diseases caused due to over action of vata, pitta and kapha along with their etiology, signs$mānaso sya vikāro yam#It is a transformation of the mind.$īpsitālābhahetukaḥ#It is caused by not obtaining the desired object.$tenāsmai rucitaṃ yat tad#Whatever may be agreeable to him, he shall do accordingly. Thusi. e., in accordance with the peculiar characteristics of each person;therefore whatever may be agreeable to him, he shall do accordingly; i. e., what may be agreeable to him, he shall do according to the peculiar character$āśu saṃpādyatām iti#Make it happen quickly! he replied.$saṃskāryāhāram ādarāt#Consecrated with carei. e., having their food thoroughly cooked.$māṃ punarvasuhastena#With the hand of Punarvasu [] do thou smite me;$gomukhaḥ prāg abhojayat#Gomukha ate beforehand.$sa cāhāraḥ susaṃskāro#This sustenance is well-prepared.$lobhano py amṛtāśinām#The covetousness of those who live on ambrosia,$

rātrāviti bahirviṣayavikalparasāstaṅgamasvarupe viramānande ahani svasaṃvinmā tratāsvarupe sahaje vā ānandaparamānandayoḥ samuccayārthaḥ tathā tathatārthaṃ sūcayati tacca sarvadharmaparijñānam sahajāvabodhe yatkriyate tadeva tattvadaśāmāpadyata iti bhāvaḥ bahi rarthaḥ spaṣṭa eva taṃ yoginaṃ dṛṣṭvā pīṭhādisthā yoginyopūrvāṃ rupakriyāṃ darśayantītyāha rupetyādi rupasya svarupasya karma kriyā yattacchuṇḍaṃ guhyaṃ tathābhūtameva prakāśyatvāt vīraistathāgatairyathā sthitam$Rātri means at night, i. e. during the time of cessation of delight which is of the nature of the disappearance of external objects of desire and imagination. In the day, let my consciousness be without obstacles; in the night let my body be without obstacles; in the day let my consciousness be without obstacles; in the night let my body be without obstacles; in the day let my consciousness be without obstacles; in the day let my consciousness be without obstacles; in the day let my consciousness In the case of that which is of the nature of the threefold, or that which arises together with it, bliss and supreme bliss are meant to be combined. In this way, he reveals the meaning of thusness. It is the knowledge of all phenomena. That which is done in a cognition that is innate, enters into the state of Reality; this is the idea. Other things i. e. external things. The meaning, however, is quite clear. Having seen that Yogin, they stand on the pedestal etc. and show to him the Rūpakriyā previously performed by the Yoginīs;this is what is meant by the words of the text. The actions and reactions of the real form, such as those of form, etc., are pure, secretive, since they are manifested exactly as they are. The heroes, the tathāgatas, Are present exactly as they are.

rātrāviti bahirviṣayavikalparasāstaṅgamasvarupe viramānande#Rātri means at night, i. e. during the time of cessation of delight which is of the nature of the disappearance of external objects of desire and imagination.$ahani svasaṃvinmā#In the day, let my consciousness be without obstacles; in the night let my body be without obstacles; in the day let my consciousness be without obstacles; in the night let my body be without obstacles; in the day let my consciousness be without obstacles; in the day let my consciousness be without obstacles; in the day let my consciousness$tratāsvarupe sahaje vā ānandaparamānandayoḥ samuccayārthaḥ#In the case of that which is of the nature of the threefold, or that which arises together with it, bliss and supreme bliss are meant to be combined.$tathā tathatārthaṃ sūcayati tacca#In this way, he reveals the meaning of thusness.$sarvadharmaparijñānam#It is the knowledge of all phenomena.$sahajāvabodhe yatkriyate tadeva tattvadaśāmāpadyata iti bhāvaḥ bahi#That which is done in a cognition that is innate, enters into the state of Reality; this is the idea. Other things i. e. external things.$rarthaḥ spaṣṭa eva#The meaning, however, is quite clear.$taṃ yoginaṃ dṛṣṭvā pīṭhādisthā yoginyopūrvāṃ rupakriyāṃ darśayantītyāha#Having seen that Yogin, they stand on the pedestal etc. and show to him the Rūpakriyā previously performed by the Yoginīs;this is what is meant by the words of the text.$rupetyādi rupasya svarupasya karma kriyā yattacchuṇḍaṃ guhyaṃ tathābhūtameva prakāśyatvāt#The actions and reactions of the real form, such as those of form, etc., are pure, secretive, since they are manifested exactly as they are.$vīraistathāgatairyathā sthitam#The heroes, the tathāgatas, Are present exactly as they are.$

sagauravaṃ dattapatho niśāṭai raikṣiṣṭa śailāgramivendraśatrum kṛśānuvarṣmaṇyadhirūḍhamuccaiḥ siṃhāsane saṃkṣayameghabhīmam nisargatīkṣṇaṃ nayanasphuliṅgaṃ yugāntavahneriva dhūmarāśim prītyā pi dattekṣaṇasannipātaṃ bhayaṃ bhūjaṅgādhipavad dadhānam tamaḥsamūhākṛtimapyaśeṣā nūrjā jayantaṃ prathitaprakāśān taṃ ratnadāyaṃ jitamṛtyulokā rātriṃcarāḥ kāntibhṛto nvasarpan pramuktamuktāphalamambuvāhaṃ saṃjātatṛṣṇā iva devamukhyāḥ sa kiṅkaraiḥ kalpitamiṅgitajñaiḥ saṃbādhakaṃ pūrvasamāgatānām siṃhāsanopāśritacārubāhu radhyāsta pīṭhaṃ vihitapraṇāmaḥ$The night-rangers gave way to him with due honour, and he looked like the enemy of Indra standing at the top of a mountain. sarvakLes~yat Read: vişayam in place of vişaya.132 Ms.(40a.3): märga; disregard Y's fn.4 p. 129.133 Ms.(40a.3): pratyekabuddhänām, disregard Y's fn.5 p.129.Y130173134dvaya is omitted from the Ms.(cf. 40a.7) but is found in the Tib. Tika (D252b.7) and in theBhasya (N42.17). He sat on a throne that was as high as a cloud at the end of the world. His eyeballs were naturally sharp, like the smoke of the fire at the time of the destruction of a yuga. Though out of affection he cast a sidelong glance at him, he struck terror in his heart as if he were the lord of earth and heaven. Though he has the form of a mass of darkness, all the remaining energies conquer him with their renowned radiance. Glorious night-rangers, conquerors of the realm of death, drew near to that bestower of jewels. > effect on his mind when it is in that condition [of identity] but [if the14357c15155< hostile to them (anyasamskärapratibandhin, YS I 50), even if one is unconscious of them at---> hostile to them (anyasamskārapratibandhin, YS I 50), even if one is unconscious of them at > of phenomena - amounts to the dissolution of the world, whereas their disjunction, or3962c4128< explanation of Ramakantha: according to the SpV (p. 3) on the same SpK I 1, the manifesta- The chiefs of the devas felt a craving to drink it, as if they had thrown away their pearl-necklaces from the clouds. The servants, who know the language of gestures, will create a barrier for those who have assembled before you. Sitting on a lion throne with his beautiful arms extended, He bowed to the throne and the pedestal.

sagauravaṃ dattapatho niśāṭai raikṣiṣṭa śailāgramivendraśatrum#The night-rangers gave way to him with due honour, and he looked like the enemy of Indra standing at the top of a mountain.$kṛśānuvarṣmaṇyadhirūḍhamuccaiḥ siṃhāsane saṃkṣayameghabhīmam#He sat on a throne that was as high as a cloud at the end of the world.$nisargatīkṣṇaṃ nayanasphuliṅgaṃ yugāntavahneriva dhūmarāśim#His eyeballs were naturally sharp, like the smoke of the fire at the time of the destruction of a yuga.$prītyā pi dattekṣaṇasannipātaṃ bhayaṃ bhūjaṅgādhipavad dadhānam#Though out of affection he cast a sidelong glance at him, he struck terror in his heart as if he were the lord of earth and heaven.$tamaḥsamūhākṛtimapyaśeṣā nūrjā jayantaṃ prathitaprakāśān#Though he has the form of a mass of darkness, all the remaining energies conquer him with their renowned radiance.$taṃ ratnadāyaṃ jitamṛtyulokā rātriṃcarāḥ kāntibhṛto nvasarpan#Glorious night-rangers, conquerors of the realm of death, drew near to that bestower of jewels.$pramuktamuktāphalamambuvāhaṃ saṃjātatṛṣṇā iva devamukhyāḥ#The chiefs of the devas felt a craving to drink it, as if they had thrown away their pearl-necklaces from the clouds.$sa kiṅkaraiḥ kalpitamiṅgitajñaiḥ saṃbādhakaṃ pūrvasamāgatānām#The servants, who know the language of gestures, will create a barrier for those who have assembled before you.$siṃhāsanopāśritacārubāhu radhyāsta pīṭhaṃ vihitapraṇāmaḥ#Sitting on a lion throne with his beautiful arms extended, He bowed to the throne and the pedestal.$

bahiścāntaśca hṛdaye nādetha parame pade bindurātmani mūrdhāntaṃ hṛdayādvyāpako hi saḥ ādimāntyavihīnāstu mantrāḥ syuḥ śaradabhravat gurorlakṣaṇametāvadādimāntyaṃ ca vedayet pūjyaḥ sohamiva jñānī bhairavo devatātmakaḥ ślokagāthādi yatkiṃcidādimāntyayutaṃ tataḥ tasmādvidaṃstathā sarvaṃ mantratvenaiva paśyati visargaśaktirviśvasya kāraṇaṃ ca nirūpitā aitareyākhyavedānte parameśena vistarāt yallohitaṃ tadagniryadvīryaṃ sūryenduvigraham a iti brahma paramaṃ tatsaṃghaṭṭodayātmakam tasyāpi ca paraṃ vīrya pañcabhūtakalātmakam bhogyatvenānnarūpaṃ ca śabdasparśarasātmakam śabdopi madhuro yasmādvīryopacayakārakaḥ$a)1 CI) Inward and outward make your hearts reverberate for the supreme state. It extends upto the head and spreads from the heart to the soul. A mantra without a beginning or an end would be like an autumnal cloud. This is the characteristic of the preceptor. He should be taught from the beginning to the end. Bhairava, whose atman is in the gods, deserves to be worshipped like Jnana and I myself. That which has a beginning and an end, such as verses or verses etc., is better than that. Therefore, knowing this, one sees everything as mantra. The power of creation as well as the cause of the universe has been dealt with. In the Aitareya Vedānta, it has been stated at length by Parameśvara Himself thus : Obeisance to Śrī Gaṇeśa who is devoid of attributes and possessed of all good qualities; obeisance to Viṣṇu who is devoid of attributes and possessed of all good That which is red is fire and that which is semen is the sun and the moon. Aḥ stands for the Supreme Brahman, which is of the nature of the aggregate of these. His supreme valour consists of the five elements and is like a kala in its essence. and as objects of enjoyment, it is in the form of food, being of the nature of sound, touch and taste; The sound also is sweet because it increases virility.

bahiścāntaśca hṛdaye nādetha parame pade#Inward and outward make your hearts reverberate for the supreme state.$bindurātmani mūrdhāntaṃ hṛdayādvyāpako hi saḥ#It extends upto the head and spreads from the heart to the soul.$ādimāntyavihīnāstu mantrāḥ syuḥ śaradabhravat#A mantra without a beginning or an end would be like an autumnal cloud.$gurorlakṣaṇametāvadādimāntyaṃ ca vedayet#This is the characteristic of the preceptor. He should be taught from the beginning to the end.$pūjyaḥ sohamiva jñānī bhairavo devatātmakaḥ#Bhairava, whose atman is in the gods, deserves to be worshipped like Jnana and I myself.$ślokagāthādi yatkiṃcidādimāntyayutaṃ tataḥ#That which has a beginning and an end, such as verses or verses etc., is better than that.$tasmādvidaṃstathā sarvaṃ mantratvenaiva paśyati#Therefore, knowing this, one sees everything as mantra.$visargaśaktirviśvasya kāraṇaṃ ca nirūpitā#The power of creation as well as the cause of the universe has been dealt with.$aitareyākhyavedānte parameśena vistarāt#In the Aitareya Vedānta, it has been stated at length by Parameśvara Himself thus : Obeisance to Śrī Gaṇeśa who is devoid of attributes and possessed of all good qualities; obeisance to Viṣṇu who is devoid of attributes and possessed of all good$yallohitaṃ tadagniryadvīryaṃ sūryenduvigraham#That which is red is fire and that which is semen is the sun and the moon.$a iti brahma paramaṃ tatsaṃghaṭṭodayātmakam#Aḥ stands for the Supreme Brahman, which is of the nature of the aggregate of these.$tasyāpi ca paraṃ vīrya pañcabhūtakalātmakam#His supreme valour consists of the five elements and is like a kala in its essence.$bhogyatvenānnarūpaṃ ca śabdasparśarasātmakam#and as objects of enjoyment, it is in the form of food, being of the nature of sound, touch and taste;$śabdopi madhuro yasmādvīryopacayakārakaḥ#The sound also is sweet because it increases virility.$

praṇamya śirasā devaṃ brahmāṇaṃ parameṣṭhinam vyajñāpayanta deveśam indrāgnikapurogamāḥ paśya paśya mahābhāga dānavair ākulīkṛtāḥ bādhitāḥ putradārābhyāṃ tvām eva śaraṇaṃ gatāḥ paritrāyasva deveśa sarvalokapitāmaha nānyā gatiḥ sureśāna muktvā tvāṃ parameṣṭhinam dānavānāṃ vighātārthaṃ narmadātaṭam āśritāḥ tapaḥ kuruta bho devās tapo hi paramaṃ balam nānyopāyo na vai mantro na vidyā na ca vikramaḥ vinā revājalaṃ puṇyaṃ sarvapāpakṣayaṃ karam dāridryavyādhimaraṇabandhanavyasanāni ca etāni caiva pāpasya phalānīti matir mama evaṃ jñātvā vidhānena tapaḥ kuruta duṣkaram pūjyate śāmbhavaṃ sarvaiḥ prāpnuyātābhayaṃ tataḥ tacchrutvā vacanaṃ devā brahmaṇaḥ parameṣṭhinaḥ narmadāmāgatāḥ sarve tadendrāgnipurogamāḥ$I bowed my head down before the god Brahma Parameshthi. With Indra and Agni at the forefront, they went and spoke to the lord of the gods. O immensely fortunate one! Behold. They have been oppressed by the danavas. They are oppressed by their sons and wives and have sought refuge with you. O lord of the gods! O grandfather of all the worlds! Save us. O lord of the gods! With the exception of Parameshthi, there is no one else who can be our refuge. For destroying the danavas, they sought refuge on the banks of the Narmada. O gods! Perform austerities. Austerities constitute supreme strength. There is no other method, mantras, learning or valour. Even without the water of Revā it is meritorious and destructive of all sins. and propounding of the Veda he without any cause, coming to him spontaneously,then such knowledge may only be of the nature of a dream, falso and unreliable.146 With this Kārikā begins the refutation of the theory that the Veda isEternal, apontaneously heard and propounded in this world by Prajāpati.APHORISM II,43Author, as also the eternality of the Scripture itself; and in that case yonwill have to postulate the fact of His remembering the Scripture learntin some previous birth.147. If you postulate such ante-natal comprehensibility of the scrip- Poverty, illness, death, bondage, and the disaster of falling into Avīci Hell. It is my view that all of these are the fruits of wickedness. 117 Knowing this, perform the difficult austerities in accordance with the prescribed rites. Lord Śambhu is worshipped by all and he attains fearlessness therefrom. On hearing Brahma Parameshthis words, the gods were delighted. With Indra and Agni at the forefront, all of them came to Narmada.

praṇamya śirasā devaṃ brahmāṇaṃ parameṣṭhinam#I bowed my head down before the god Brahma Parameshthi.$vyajñāpayanta deveśam indrāgnikapurogamāḥ#With Indra and Agni at the forefront, they went and spoke to the lord of the gods.$paśya paśya mahābhāga dānavair ākulīkṛtāḥ#O immensely fortunate one! Behold. They have been oppressed by the danavas.$bādhitāḥ putradārābhyāṃ tvām eva śaraṇaṃ gatāḥ#They are oppressed by their sons and wives and have sought refuge with you.$paritrāyasva deveśa sarvalokapitāmaha#O lord of the gods! O grandfather of all the worlds! Save us.$nānyā gatiḥ sureśāna muktvā tvāṃ parameṣṭhinam#O lord of the gods! With the exception of Parameshthi, there is no one else who can be our refuge.$dānavānāṃ vighātārthaṃ narmadātaṭam āśritāḥ#For destroying the danavas, they sought refuge on the banks of the Narmada.$tapaḥ kuruta bho devās tapo hi paramaṃ balam#O gods! Perform austerities. Austerities constitute supreme strength.$nānyopāyo na vai mantro na vidyā na ca vikramaḥ#There is no other method, mantras, learning or valour.$vinā revājalaṃ puṇyaṃ sarvapāpakṣayaṃ karam#Even without the water of Revā it is meritorious and destructive of all sins.$dāridryavyādhimaraṇabandhanavyasanāni ca#Poverty, illness, death, bondage, and the disaster of falling into Avīci Hell.$etāni caiva pāpasya phalānīti matir mama#It is my view that all of these are the fruits of wickedness.$evaṃ jñātvā vidhānena tapaḥ kuruta duṣkaram#Knowing this, perform the difficult austerities in accordance with the prescribed rites.$pūjyate śāmbhavaṃ sarvaiḥ prāpnuyātābhayaṃ tataḥ#Lord Śambhu is worshipped by all and he attains fearlessness therefrom.$tacchrutvā vacanaṃ devā brahmaṇaḥ parameṣṭhinaḥ#On hearing Brahma Parameshthis words, the gods were delighted.$narmadāmāgatāḥ sarve tadendrāgnipurogamāḥ#With Indra and Agni at the forefront, all of them came to Narmada.$

pakṣidrubhedayoḥ śaile caṅkuro rathavṛkṣayoḥ aṅkuro rudhire romṇi pānīyebhinavodbhidi kukkuro vakrapucche syādgranthiparṇepi kukkure mukuro mallikāpuṣpe darpaṇe ca kalidrume kulāladaṇḍe vakule makuropyeṣu viśrutaḥ ajira prāṅgaṇe vāte viṣaye dardure tanau aśiro rākṣase vahnāvaśirastapanepi ca śiśiraḥ syādṛtorbhede tuṣāre śītalenyavat vaśira kaṇihīsindhulavaṇe kumbhakeṣu ca suṣira vivare vādye sarandhre suṣironyavat suṣirognau ca timira dhvānte netrāmayepi ca chidiraḥ pāvake rajjau karavāle paraśvadhe dantura vācyavadvidyādviṣamonnatadantayoḥ$A bird breaks a tree, a rock breaks a tree, and a tree breaks a chariot. A sprout grows in blood, hairs on the body, and in water that bursts. A dog on a curved tail. A knot on a leaf in the form of a dog. Mukura on a flower of mallikā, Kali in the mirror and kali in the tree. The potter's staff is well known in bakula and makurūpa. When the wind blows in the courtyard of the battlefield, when ones body is afflicted by material objects, and when ones mind is agitated by lust, there is no longer any joy or sorrow. Headless to the rākṣasa, headless to the fire, and headless to the sun. śiśiraḥ [śiśira] at the change of the season. It is similar to śītleṇya at the beginning of winter. The drugs known as Vashira, Kanihi, Saindhava salt and Kumbhaka are possessed of the virtue of aggravating the bodily Doshas. Suṣira in a musical instrument with an aperture, with an aperture, with a hole or hollow. In suṣira, ugna, timira, dhvāntā and netrāmāya. Chhidiraḥ [chhidira], pāvaka, rāji, karavāla and paraśvadha. In a case of the Vataja type of the disease, the teeth become loose and irregularly elevated, while in a case of the Kshataja type of the disease, the teeth become rough and marked by an itching sensation.

pakṣidrubhedayoḥ śaile caṅkuro rathavṛkṣayoḥ#A bird breaks a tree, a rock breaks a tree, and a tree breaks a chariot.$aṅkuro rudhire romṇi pānīyebhinavodbhidi#A sprout grows in blood, hairs on the body, and in water that bursts.$kukkuro vakrapucche syādgranthiparṇepi kukkure#A dog on a curved tail. A knot on a leaf in the form of a dog.$mukuro mallikāpuṣpe darpaṇe ca kalidrume#Mukura on a flower of mallikā, Kali in the mirror and kali in the tree.$kulāladaṇḍe vakule makuropyeṣu viśrutaḥ#The potter's staff is well known in bakula and makurūpa.$ajira prāṅgaṇe vāte viṣaye dardure tanau#When the wind blows in the courtyard of the battlefield, when ones body is afflicted by material objects, and when ones mind is agitated by lust, there is no longer any joy or sorrow.$aśiro rākṣase vahnāvaśirastapanepi ca#Headless to the rākṣasa, headless to the fire, and headless to the sun.$śiśiraḥ syādṛtorbhede tuṣāre śītalenyavat#śiśiraḥ [śiśira] at the change of the season. It is similar to śītleṇya at the beginning of winter.$vaśira kaṇihīsindhulavaṇe kumbhakeṣu ca#The drugs known as Vashira, Kanihi, Saindhava salt and Kumbhaka are possessed of the virtue of aggravating the bodily Doshas.$suṣira vivare vādye sarandhre suṣironyavat#Suṣira in a musical instrument with an aperture, with an aperture, with a hole or hollow.$suṣirognau ca timira dhvānte netrāmayepi ca#In suṣira, ugna, timira, dhvāntā and netrāmāya.$chidiraḥ pāvake rajjau karavāle paraśvadhe#Chhidiraḥ [chhidira], pāvaka, rāji, karavāla and paraśvadha.$dantura vācyavadvidyādviṣamonnatadantayoḥ#In a case of the Vataja type of the disease, the teeth become loose and irregularly elevated, while in a case of the Kshataja type of the disease, the teeth become rough and marked by an itching sensation.$

tatvasaṃgrahādy ubhayatantra prasiddha ekamukhaṃ kim artham atra trimukhākāreṇa saṃdṛśyata iti bhagavān eva kāraṇam āha sandhyāvyākaraṇa vyākhyātantre mahātatvam idaṃ tat sa bāhyādhyātmikaṃ bhavet tatvobhayasaṃkalpam advayaṃ samudāhṛtaṃ kaniṣṭhānāmikāmadhya tarjjanyaṅguṣṭhakas tathā rūpādisamasaṃkhyena vāmahastena kīrttitāḥ eteṣāṃ niḥsvabhāvayogāt prajñāpravicayalakṣaṇā dharmakāyaḥ samākhyātas tathatādvayasaṃjñakaḥ$The meaning of group and the rest are to be taken as referring respectively to the three kinds of supernormal and non-supernormal, so that there is nothing incongruous in their being included under any one of the three kinds of supernormal and non-sup Both Kinds of Treatment The well-known is single-mouthed. What is the meaning of this? It appears in the form of three faces. The Fortunate One himself gives the reason: the exposition at the time of twilight, In the Commentary on the Separation of the Middle from Extremes. śiva ityādi | śivaśca śaktiśca sadāśivaśca teṣāṃ bhāvo yasyāḥ sā tathoktā tāṃ tathā īśvaravidye prakṛtiryasyāṃ Greatness here stands for greatness; then it would be external and internal. It is the will to know both kinds of reality. The non-dual has been proclaimed. M1 (unmetrical) • sa yuktitaḥ ] gha; sa yuktibhiḥ M2 ; sayukti: M1 (unmetrical)15 (c4–c6) G3; [c5] V4; (d±–d3) A1; (d±) G2; [d®] M316 (al-a3, di, d3) G3; (a±–c2) V1 [23] V»17 [a°–b3, d8] M3; (b3) G3; (c5–d8) V1; (c7) A215.6 māyābhogapariṣvakta: Kirana 1:19c. The name of the middle finger is the smallest. The index finger and the thumb. With an equal number of visible matter and so on. They are said to be with the left hand. Because they are endowed with the absence of any intrinsic nature. insight has the essential character of discerning; It is called the dharmakāya, the Absolute Body. It is designated the dual of thusness.

tatvasaṃgrahādy#The meaning of group and the rest are to be taken as referring respectively to the three kinds of supernormal and non-supernormal, so that there is nothing incongruous in their being included under any one of the three kinds of supernormal and non-sup$ubhayatantra#Both Kinds of Treatment$prasiddha ekamukhaṃ#The well-known is single-mouthed.$kim artham atra#What is the meaning of this?$trimukhākāreṇa saṃdṛśyata iti#It appears in the form of three faces.$bhagavān eva kāraṇam āha#The Fortunate One himself gives the reason:$sandhyāvyākaraṇa#the exposition at the time of twilight,$vyākhyātantre#In the Commentary on the Separation of the Middle from Extremes.$mahātatvam idaṃ tat#Greatness here stands for greatness;$sa bāhyādhyātmikaṃ bhavet#then it would be external and internal.$tatvobhayasaṃkalpam#It is the will to know both kinds of reality.$advayaṃ samudāhṛtaṃ#The non-dual has been proclaimed.$kaniṣṭhānāmikāmadhya#The name of the middle finger is the smallest.$tarjjanyaṅguṣṭhakas tathā#The index finger and the thumb.$rūpādisamasaṃkhyena#With an equal number of visible matter and so on.$vāmahastena kīrttitāḥ#They are said to be with the left hand.$eteṣāṃ niḥsvabhāvayogāt#Because they are endowed with the absence of any intrinsic nature.$prajñāpravicayalakṣaṇā#insight has the essential character of discerning;$dharmakāyaḥ samākhyātas#It is called the dharmakāya, the Absolute Body.$tathatādvayasaṃjñakaḥ#It is designated the dual of thusness.$

acirāt taṃ durātmānaṃ vaśe kurvanti śatravaḥ kāmakrodhau tu saṃyamya yo rthān dharmeṇa paśyati prajās tam anuvartante samudram iva sindhavaḥ yaḥ sādhayantaṃ chandena vedayed dhanikaṃ nṛpe sa rājñā tac caturbhāgaṃ dāpyas tasya ca tad dhanam karmaṇāpi samaṃ kuryād dhanikāyādhamarṇikaḥ samo vakṛṣṭajātis tu dadyāc chreyāṃs tu tac chanaiḥ anena vidhinā rājā mitho vivadatāṃ nṛṇām sākṣipratyayasiddhāni kāryāṇi samatāṃ nayet kulaje vṛttasaṃpanne dharmajñe satyavādini mahāpakṣe dhaniny ārye nikṣepaṃ nikṣiped budhaḥ yo yathā nikṣiped dhaste yam arthaṃ yasya mānavaḥ sa tathaiva grahītavyo yathā dāyas tathā grahaḥ$Before a long period of time, the evil-souled one comes under the subjugation of the enemy. Having controlled desire and anger, he looks towards artha in accordance with dharma. The subjects follow him, like rivers follow the ocean. If a person instructs another person who is trying to accomplish something through the proper means and also a wealthy person in the presence of the king, he will not be able to accomplish anything through the use of the chants. He should be made by the king to pay the fourth part of that debt, together with the total amount of the property. The debtor should behave equally towards the creditor by his acts also. A king who is of a lower caste and of an equal or superior class, should make payments to his superiors by small instalments. In this manner shall the king settle the disputes of men quarrelling among themselves. He shall impartially settle all disputes which are Kautilya's Arthashastra settled by oral testimony. You have been born in a noble lineage and possess good conduct. You know about dharma and are truthful in speech. A wise man should entrust a deposit with an Arya in the event of the latter's great fortnight being favourable or unfavourable. Whatever objects a man places in ones hand, that is regarded as his deposit. A gift should be received in the same manner in which a gift is received.

acirāt taṃ durātmānaṃ vaśe kurvanti śatravaḥ#Before a long period of time, the evil-souled one comes under the subjugation of the enemy.$kāmakrodhau tu saṃyamya yo rthān dharmeṇa paśyati#Having controlled desire and anger, he looks towards artha in accordance with dharma.$prajās tam anuvartante samudram iva sindhavaḥ#The subjects follow him, like rivers follow the ocean.$yaḥ sādhayantaṃ chandena vedayed dhanikaṃ nṛpe#If a person instructs another person who is trying to accomplish something through the proper means and also a wealthy person in the presence of the king, he will not be able to accomplish anything through the use of the chants.$sa rājñā tac caturbhāgaṃ dāpyas tasya ca tad dhanam#He should be made by the king to pay the fourth part of that debt, together with the total amount of the property.$karmaṇāpi samaṃ kuryād dhanikāyādhamarṇikaḥ#The debtor should behave equally towards the creditor by his acts also.$samo vakṛṣṭajātis tu dadyāc chreyāṃs tu tac chanaiḥ#A king who is of a lower caste and of an equal or superior class, should make payments to his superiors by small instalments.$anena vidhinā rājā mitho vivadatāṃ nṛṇām#In this manner shall the king settle the disputes of men quarrelling among themselves.$sākṣipratyayasiddhāni kāryāṇi samatāṃ nayet#He shall impartially settle all disputes which are Kautilya's Arthashastra settled by oral testimony.$kulaje vṛttasaṃpanne dharmajñe satyavādini#You have been born in a noble lineage and possess good conduct. You know about dharma and are truthful in speech.$mahāpakṣe dhaniny ārye nikṣepaṃ nikṣiped budhaḥ#A wise man should entrust a deposit with an Arya in the event of the latter's great fortnight being favourable or unfavourable.$yo yathā nikṣiped dhaste yam arthaṃ yasya mānavaḥ#Whatever objects a man places in ones hand, that is regarded as his deposit.$sa tathaiva grahītavyo yathā dāyas tathā grahaḥ#A gift should be received in the same manner in which a gift is received.$

sā yadā svarūpaṃ gopayitvā pāśave pade prāṇāpānasamānaśaktidaśābhiḥ jāgratsvapnasuṣuptabhūmibhiḥ dehaprāṇapuryaṣṭakakalābhiś ca vyāmohayati tadā tadvyāmohitatā yadā tu madhyadhāmollāsāṃ udānaśaktiṃ viśvavyāptisārāṃ ca vyānaśaktiṃ turyadaśārūpāṃ turyātītadaśārūpāṃ ca cidānandaghanāṃ unmīlayati tadā dehādyavasthāyām api patidaśātmā jīvanmuktir bhavati evaṃ tridhā svaśaktivyāmohitatā vyākhyātā cidvat iti sūtre citprakāśo gṛhītasaṃkocaḥ saṃsārī ity uktam ih a tu svaśaktivyāmohitatvena asya saṃsāritvaṃ bhavati iti bhaṅgyantareṇa$When she has concealed her true nature In a place free from bondage, < This sphere also has its presiding deity, Lord Brahmã, who occupies---> This sphere also has its presiding deity, Lord Brahmā, who occupies4173,4174c4341,4342"< bhavanakartṛtā; see n. 308)? The anava ""defect"" relates, in effect, to the individual subject;"< the mayiya to the objective universe; and the karma to the cycle of existences, which, by the---> bhavanakartṛtā; see n. 308)? The āṇava “defect” relates, in effect, to the individual subject; In the states of wakefulness, dreaming and deep sleep, there is a state in which the prana and apana breaths are similar in their powers. The state of bewilderment is when one deludes by means of the body, prāṇa, puryaṣṭaka and kalā. When the power of udāna, which is the essence of all-pervasiveness, manifests itself in the middle of ones abode, The force of the vyāna or breathing, which is ten times greater than the fourth state of vitality; and which is of the same nature as the fourth state of vitality, is but a particle of the delight of the Divine Intellect. {GL_NOTE::} not possible, since an opposite reality (pratiyogin), second to and distinct from light, called Even in the state of the body, etc., when the soul manifests it becomes jivanmukti i. e. attains liberation while still alive. Thus we have explained the three kinds of confusion due to ones own powers. It is said in the Sūtra, Like consciousness, that the light of consciousness, having taken hold of contraction, transmigrates. As a matter of fact, it is on account of being deluded by its own potency that the Soul enters into the cycle of births and deaths; so that there is no other alternative possible.

sā yadā svarūpaṃ gopayitvā pāśave pade#When she has concealed her true nature In a place free from bondage,$prāṇāpānasamānaśaktidaśābhiḥ jāgratsvapnasuṣuptabhūmibhiḥ#In the states of wakefulness, dreaming and deep sleep, there is a state in which the prana and apana breaths are similar in their powers.$dehaprāṇapuryaṣṭakakalābhiś ca vyāmohayati tadā tadvyāmohitatā#The state of bewilderment is when one deludes by means of the body, prāṇa, puryaṣṭaka and kalā.$yadā tu madhyadhāmollāsāṃ udānaśaktiṃ viśvavyāptisārāṃ#When the power of udāna, which is the essence of all-pervasiveness, manifests itself in the middle of ones abode,$ca vyānaśaktiṃ turyadaśārūpāṃ turyātītadaśārūpāṃ ca cidānandaghanāṃ#The force of the vyāna or breathing, which is ten times greater than the fourth state of vitality; and which is of the same nature as the fourth state of vitality, is but a particle of the delight of the Divine Intellect. {GL_NOTE::}$unmīlayati tadā dehādyavasthāyām api patidaśātmā jīvanmuktir bhavati#Even in the state of the body, etc., when the soul manifests it becomes jivanmukti i. e. attains liberation while still alive.$evaṃ tridhā svaśaktivyāmohitatā vyākhyātā#Thus we have explained the three kinds of confusion due to ones own powers.$cidvat iti sūtre citprakāśo gṛhītasaṃkocaḥ saṃsārī ity uktam ih a#It is said in the Sūtra, Like consciousness, that the light of consciousness, having taken hold of contraction, transmigrates.$tu svaśaktivyāmohitatvena asya saṃsāritvaṃ bhavati iti bhaṅgyantareṇa#As a matter of fact, it is on account of being deluded by its own potency that the Soul enters into the cycle of births and deaths; so that there is no other alternative possible.$

pratyamuñcat svadeśotkaṃ merasaidamahammadam rājā sahacarīkṛtya śobhāputraṃ sa pirvajam darśitair mausulaiś śāstrair jātidveṣamayair iva aśrāvi tena tad rājā kim asādhyaṃ durātmanā apathyāśīva bālas sa sāmantasahitas tataḥ janānāṃ jātividhvaṃse sūhabhaṭṭaḥ kṛtodyamaḥ jātidhvaṃse mariṣyāmo dvijeṣv iti vadatsv atha jātirakṣānimittaṃ sa tān durdaṇḍam ajigrahat prasādaprāptilobhena bhūpater upajīviṣu brāhmaṇatvādhikāṃ jātiṃ tyajatsv apy avilambitam śrīsiṃhabhaṭṭakastūṭau vaṇijau ślāghyatāṃ gatau śrīnirmalācāryavaryas trijagacchlāghyatāṃ gataḥ$I let go of my arrogance, longing for my own country, like a louse who longs for the Meru mountain. The king made his son Sobhā, together with his younger brother, his companion. He has exhibited the secret mystery of the sacred texts, as if full of the enmity with ones own lineage. He told the king, This evil-souled one is incapable of achieving anything. The foolish one ate unwholesome food, together with the feudatories. Sūhabhaṭṭa has made an effort to destroy the human species. The brahmanas said, We will die at the extermination of our lineage. In order to preserve his subjects he punished them with a heavy punishment. 723), which explains ‘viṣamam’ as a number different from (not a multiple of) the number of brothers;—in Vivādaratnākara (p.498), which says that the odd animals are not to be partitioned by being sold and the value divided, they should be taken by the eldest brother;—and in Vyavahāramayūkha (p.57).Baudhāyana (2.3.9).—‘The additional share of the eldest brother is a cow, a horse, a goat and a sheep, respectively, for the four castes.’This verse in quoted in Mitākṣarā (2.136), which says that this refers to cases where the brothers (the one dead and his younger brother who beget the son on bis sister-in-law)were not divided, while verse 146 below pertains to cases where they have been divided;—and in Vivādaratnākara (p. Because of the greed for obtaining a kings favours. To those who are dependent on him. Because of the greed for obtaining a kings favours. Because of the greed for obtaining a kings favours. Because of the desire Even if they give up the higher caste of a brahmana, without any delay, one is freed from all bonds that bind one down. The two merchants, Siṃha and Bhaṭṭaka, had become exceedingly conspicuous for their meritorious deeds. Śrī Nirmāla, the best of ācāryas, Has attained a status that is praised by the three worlds.

pratyamuñcat svadeśotkaṃ merasaidamahammadam#I let go of my arrogance, longing for my own country, like a louse who longs for the Meru mountain.$rājā sahacarīkṛtya śobhāputraṃ sa pirvajam#The king made his son Sobhā, together with his younger brother, his companion.$darśitair mausulaiś śāstrair jātidveṣamayair iva#He has exhibited the secret mystery of the sacred texts, as if full of the enmity with ones own lineage.$aśrāvi tena tad rājā kim asādhyaṃ durātmanā#He told the king, This evil-souled one is incapable of achieving anything.$apathyāśīva bālas sa sāmantasahitas tataḥ#The foolish one ate unwholesome food, together with the feudatories.$janānāṃ jātividhvaṃse sūhabhaṭṭaḥ kṛtodyamaḥ#Sūhabhaṭṭa has made an effort to destroy the human species.$jātidhvaṃse mariṣyāmo dvijeṣv iti vadatsv atha#The brahmanas said, We will die at the extermination of our lineage.$jātirakṣānimittaṃ sa tān durdaṇḍam ajigrahat#In order to preserve his subjects he punished them with a heavy punishment.$prasādaprāptilobhena bhūpater upajīviṣu#Because of the greed for obtaining a kings favours. To those who are dependent on him. Because of the greed for obtaining a kings favours. Because of the greed for obtaining a kings favours. Because of the desire$brāhmaṇatvādhikāṃ jātiṃ tyajatsv apy avilambitam#Even if they give up the higher caste of a brahmana, without any delay, one is freed from all bonds that bind one down.$śrīsiṃhabhaṭṭakastūṭau vaṇijau ślāghyatāṃ gatau#The two merchants, Siṃha and Bhaṭṭaka, had become exceedingly conspicuous for their meritorious deeds.$śrīnirmalācāryavaryas trijagacchlāghyatāṃ gataḥ#Śrī Nirmāla, the best of ācāryas, Has attained a status that is praised by the three worlds.$

nityaṃ pāṇḍusutān hṛṣṭān abhagnāṃś caiva śaṃsasi jīyamānān vimanaso māmakān vigataujasaḥ vadase saṃyuge sūta diṣṭam etad asaṃśayam yathāśakti yathotsāhaṃ yuddhe ceṣṭanti tāvakāḥ darśayānāḥ paraṃ śaktyā pauruṣaṃ puruṣarṣabha gaṅgāyāḥ suranadyā vai svādubhūtaṃ yathodakam mahodadhiguṇābhyāsāl lavaṇatvaṃ nigacchati tathā tat pauruṣaṃ rājaṃs tāvakānāṃ mahātmanām prāpya pāṇḍusutān vīrān vyarthaṃ bhavati saṃyuge ghaṭamānān yathāśakti kurvāṇān karma duṣkaram na doṣeṇa kuruśreṣṭha kauravān gantum arhasi tavāparādhāt sumahān saputrasya viśāṃ pate pṛthivyāḥ prakṣayo ghoro yamarāṣṭravivardhanaḥ ātmadoṣāt samutpannaṃ śocituṃ nārhase nṛpa$44, 1 5f) is not from the lost Abhidharmasiitra (as Buescher [B : 1 45 n. 3 ] speculates) but from the Liu You have always said that the sons of Pandu are happy and do not suffer from any dishonour. Those on my side were distressed at the prospect of victory and lost their energy. O charioteer! There is no doubt that what you have spoken about in this battle is destiny. Those on your side are striving to do battle, to the best of their capacity and the best of their enterprise. Viṣṇu (30.14, 27).—‘Not near the Śūdra or the outcast; one should not sleep after having read at the end of the night.’ O bull among men! They exhibited supreme manliness, to the best of their capacity. This is like the tasty waters of the celestial river, Ganga. By practising the qualities of the great ocean, one becomes salty. devices. 83 We also hear of monks who drive animals away if they disturb their meditation, or even have their nests removed,84 or the holesof mice/rats destroyed. 85Lay followers have, no doubt, more serious problems with abstainingfrom killing any animals. Being responsible for their family and burdened with other tasks, they may not be in a position to put up with dangerous or bothersome animals, or to take the trouble to strain the water75. MNIlO,4-8.76. Yin II 119.77. MN I 10,24-30; Theragilthii vs. 31 = 244. Cf. BaudhDhS 3.3.19 (na druhyeddarrzsamasakiin ... ). O king! Such was the manliness of those great-souled ones on your side. Having encountered the brave sons of Pandu in a battle, it will be rendered unsuccessful. They are trying to the best of their strength and performing extremely difficult tasks. O best among the Kurus! You should not censure them and go to the Kouravas. O lord of the earth! This great calamity has arisen because of the crimes of you and your son. This terrible destruction of the earth will extend Yamas kingdom. O king! This has arisen because of your own sins and you should not grieve about this.

nityaṃ pāṇḍusutān hṛṣṭān abhagnāṃś caiva śaṃsasi#You have always said that the sons of Pandu are happy and do not suffer from any dishonour.$jīyamānān vimanaso māmakān vigataujasaḥ#Those on my side were distressed at the prospect of victory and lost their energy.$vadase saṃyuge sūta diṣṭam etad asaṃśayam#O charioteer! There is no doubt that what you have spoken about in this battle is destiny.$yathāśakti yathotsāhaṃ yuddhe ceṣṭanti tāvakāḥ#Those on your side are striving to do battle, to the best of their capacity and the best of their enterprise.$darśayānāḥ paraṃ śaktyā pauruṣaṃ puruṣarṣabha#O bull among men! They exhibited supreme manliness, to the best of their capacity.$gaṅgāyāḥ suranadyā vai svādubhūtaṃ yathodakam#This is like the tasty waters of the celestial river, Ganga.$mahodadhiguṇābhyāsāl lavaṇatvaṃ nigacchati#By practising the qualities of the great ocean, one becomes salty.$tathā tat pauruṣaṃ rājaṃs tāvakānāṃ mahātmanām#O king! Such was the manliness of those great-souled ones on your side.$prāpya pāṇḍusutān vīrān vyarthaṃ bhavati saṃyuge#Having encountered the brave sons of Pandu in a battle, it will be rendered unsuccessful.$ghaṭamānān yathāśakti kurvāṇān karma duṣkaram#They are trying to the best of their strength and performing extremely difficult tasks.$na doṣeṇa kuruśreṣṭha kauravān gantum arhasi#O best among the Kurus! You should not censure them and go to the Kouravas.$tavāparādhāt sumahān saputrasya viśāṃ pate#O lord of the earth! This great calamity has arisen because of the crimes of you and your son.$pṛthivyāḥ prakṣayo ghoro yamarāṣṭravivardhanaḥ#This terrible destruction of the earth will extend Yamas kingdom.$ātmadoṣāt samutpannaṃ śocituṃ nārhase nṛpa#O king! This has arisen because of your own sins and you should not grieve about this.$

nahyaṅga nṛto tvadanyaṃ vindāmi rādhase rāye dyumnāyaśavase ca girvaṇaḥ endumindrāya siñcata pibati somyaṃ madhu upo harīṇāṃ patiṃ dakṣaṃ pṛñcantamabravam nahyaṅga purā cana jajñe vīratarastvat edu madhvo madintaraṃ siñca vādhvaryo andhasaḥ indra sthātarharīṇāṃ nakiṣ ṭe pūrvyastutim udānaṃśaśavasā na bhandanā aprāyubhiryajñebhirvāvṛdhenyam kṛṣtīryo viśvā abhyastyeka it ghṛtāt svādīyo madhunaśca vocata jyotirna viśvamabhyasti dakṣiṇā stuhīndraṃ vyaśvavadanūrmiṃ vājinaṃ yamam aryo gayammaṃhamānaṃ vi dāśuṣe evā nūnamupa stuhi vaiyaśva daśamaṃ navam tadindrāva ā bhara yenā daṃsiṣṭha kṛtvane$O beautiful one! For the sake of granting a gift, I will not be able to find anyone other than you. To wealth, to splendour, and to power, O lover of song. Pour out the drops for Indra; He drinks the mead of Soma. I have spoken to Daksha, lord of the lions, Asking him. In the past, no hero has been born who could be more heroic than you. 3. The Reality Free from Erroneous Inversion4. The Reality of the Cause and the Result5. Gross and Subtle Reality6. Well Established Reality7. The Reality of the Sphere of Purity O sweet one, come between me; Or the Adhvaryu, pour down the juice. Samkleśıka 324Samklesika Dharma 324Samvrtta 63, 202Sadhakatama p. 272Sadhya (pakşa) p. 139Sadhya-sama 175, 210Samagri 104Sāpekṣatā pravrttań 228 O Indra, what is the ancient chant of the Sthātarhāras? Udānaṃśaḥ and śavaḥ na vadanaḥ [vadana]. It may be made to increase by sacrifices which involve no life-sustaining rites; or it may be made to increase by sacrifices which involve no life-sustaining rites. He who alone practises all the ploughs [], he, forsooth, overcometh all oppressors; verily he overcometh the iniquity of the peasants. It is said to be sweeter than clarified butter and honey. The sacrificial fee does not extend over all the lights. l, as can be~inally alsoreplaced by~enthe Sara canonicalltext of theiäna) (§ 5).I the differons of the Praise Indra, O horseless one, Speaking to him of the wave, the strong, Yama; The Arya hath disclosed to the worshipper his mighty going. O Vaiçvanara, now praise the tenth and the new. Bring that hither, O Indra, who art most strong in thy deeds;

nahyaṅga nṛto tvadanyaṃ vindāmi rādhase#O beautiful one! For the sake of granting a gift, I will not be able to find anyone other than you.$rāye dyumnāyaśavase ca girvaṇaḥ#To wealth, to splendour, and to power, O lover of song.$endumindrāya siñcata pibati somyaṃ madhu#Pour out the drops for Indra; He drinks the mead of Soma.$upo harīṇāṃ patiṃ dakṣaṃ pṛñcantamabravam#I have spoken to Daksha, lord of the lions, Asking him.$nahyaṅga purā cana jajñe vīratarastvat#In the past, no hero has been born who could be more heroic than you.$edu madhvo madintaraṃ siñca vādhvaryo andhasaḥ#O sweet one, come between me; Or the Adhvaryu, pour down the juice.$indra sthātarharīṇāṃ nakiṣ ṭe pūrvyastutim#O Indra, what is the ancient chant of the Sthātarhāras?$udānaṃśaśavasā na bhandanā#Udānaṃśaḥ and śavaḥ na vadanaḥ [vadana].$aprāyubhiryajñebhirvāvṛdhenyam#It may be made to increase by sacrifices which involve no life-sustaining rites; or it may be made to increase by sacrifices which involve no life-sustaining rites.$kṛṣtīryo viśvā abhyastyeka it#He who alone practises all the ploughs [], he, forsooth, overcometh all oppressors; verily he overcometh the iniquity of the peasants.$ghṛtāt svādīyo madhunaśca vocata#It is said to be sweeter than clarified butter and honey.$jyotirna viśvamabhyasti dakṣiṇā#The sacrificial fee does not extend over all the lights.$stuhīndraṃ vyaśvavadanūrmiṃ vājinaṃ yamam#Praise Indra, O horseless one, Speaking to him of the wave, the strong, Yama;$aryo gayammaṃhamānaṃ vi dāśuṣe#The Arya hath disclosed to the worshipper his mighty going.$evā nūnamupa stuhi vaiyaśva daśamaṃ navam#O Vaiçvanara, now praise the tenth and the new.$tadindrāva ā bhara yenā daṃsiṣṭha kṛtvane#Bring that hither, O Indra, who art most strong in thy deeds;$

idṛśasya tu vicārasyāpavarge paraṃparayopayogaḥ mumukṣūṇāṃ pradhānatamaṃ tu prameyaṃ viśiṣṭaṃ brahmaikameveti manvāno bhagavān bādarāyaṇaḥ athāto brahmajijñāsā ityupakramya tadeva saprakāraṃ tatprakāratayaivānyat prameyam kecittu dehātmavivekakramānusāreṇa bhoktā bhogyaṃ preritāraṃ ca matvā iti śrutiprakriyayā ca tridhā tattvaṃ vibhajya cintayanti tatrāpi saprakāradravyacintanādadravyacintāpyantarbhavati tattulyanyāyatayā kālacintā ca tadabhiprāyeṇa kālasya padārthaviśeṣaṇatayaiva samastavastupratītyantarbhāvānna pṛthagastitvādayo vaktavyāḥ na ca parihartavyāḥ kālosti nāstīti vyavahāro vyavahartṝṇāṃ jātyādyastitvanāstitvavyavahāratulyaḥ iti$Such an examination is useful in the attainment of final emancipation through a series of ancillary sciences. But for those desirous of emancipation the most important and distinguished object of cognition is Brahman alone, Having thought thus, the venerable Bādarāyaṇa proceeds with the inquiry into Brahman. The other objects of cognition are also of the same kind. Others, however, think about the truth after dividing it into three according to the order in which the body and the self are separated, having thought that the enjoyer is the enjoyer and the enjoyer is the instigator;and also according to the Vedic text. In that case also, consideration of the things along with their characteristics is included. and also considerations of time, since it is on the same footing as these latter. In that case, as Time is included under the category of Entity, it would not be right to assert any such thing as existence and the like. But they are not to be avoided. The talk of time as existing or non-existing is like the talk of existence to those who transact business on account of the existence of a universal, &c.

idṛśasya tu vicārasyāpavarge paraṃparayopayogaḥ#Such an examination is useful in the attainment of final emancipation through a series of ancillary sciences.$mumukṣūṇāṃ pradhānatamaṃ tu prameyaṃ viśiṣṭaṃ brahmaikameveti manvāno bhagavān bādarāyaṇaḥ athāto brahmajijñāsā ityupakramya tadeva saprakāraṃ#But for those desirous of emancipation the most important and distinguished object of cognition is Brahman alone, Having thought thus, the venerable Bādarāyaṇa proceeds with the inquiry into Brahman.$tatprakāratayaivānyat prameyam#The other objects of cognition are also of the same kind.$kecittu dehātmavivekakramānusāreṇa bhoktā bhogyaṃ preritāraṃ ca matvā iti śrutiprakriyayā ca tridhā tattvaṃ vibhajya cintayanti#Others, however, think about the truth after dividing it into three according to the order in which the body and the self are separated, having thought that the enjoyer is the enjoyer and the enjoyer is the instigator;and also according to the Vedic text.$tatrāpi saprakāradravyacintanādadravyacintāpyantarbhavati#In that case also, consideration of the things along with their characteristics is included.$tattulyanyāyatayā kālacintā ca#and also considerations of time, since it is on the same footing as these latter.$tadabhiprāyeṇa kālasya padārthaviśeṣaṇatayaiva samastavastupratītyantarbhāvānna pṛthagastitvādayo vaktavyāḥ#In that case, as Time is included under the category of Entity, it would not be right to assert any such thing as existence and the like.$na ca parihartavyāḥ#But they are not to be avoided.$kālosti nāstīti vyavahāro vyavahartṝṇāṃ jātyādyastitvanāstitvavyavahāratulyaḥ iti#The talk of time as existing or non-existing is like the talk of existence to those who transact business on account of the existence of a universal, &c.$

tasyāśvamedhe nirvṛtte rājñaḥ śiṣṭās trayodaśa tuṣṭapuṣṭajanākīrṇāṃ śāntavighnām anāmayām śaśabindur imāṃ bhūmiṃ ciraṃ bhuktvā divaṃ gataḥ gayaṃ cāmūrtarayasaṃ mṛtaṃ sṛñjaya śuśruma yo vai varṣaśataṃ rājā hutaśiṣṭāśano bhavat tasmai hy agnir varaṃ prādāt tato vavre varaṃ gayaḥ gurūṇāṃ ca prasādena vedān icchāmi veditum svadharmeṇāvihiṃsyānyān dhanam icchāmi cākṣayam vipreṣu dadataś caiva śraddhā bhavatu nityaśaḥ ananyāsu savarṇāsu putrajanma ca me bhavet annaṃ me dadataḥ śraddhā dharme me ramatāṃ manaḥ avighnaṃ cāstu me nityaṃ dharmakāryeṣu pāvaka tathā bhaviṣyatīty uktvā tatraivāntaradhīyata gayo py avāpya tat sarvaṃ dharmeṇārīn ajījayat sa darśapaurṇamāsābhyāṃ kāleṣv āgrayaṇena ca$After the kings horse sacrifice was over, thirteen years remained. It was populated by happy and well-nourished people. All obstructions had been pacified and there was no disease. Śaśabindu enjoyed the earth for a long time and then ascended to heaven. O Srinjaya! We have heard about Gaya, who died after losing his life. For one hundred years, the king subsisted only on what was left over from oblations. Agni gave him a boon and Gaya asked for a boon from him. Through the favours of my preceptors, I wish to know about the Vedas. In my own dharma, I do not wish to cause injury to others. I desire inexhaustible wealth. Let there always be devotion in those who give to brahmanas. Let sons be born to me from women who are not my equal in varna. When I give food, may my mind delight in the Dharma with devotion. O Pavaka! Let there always be no obstructions in my pursuit of dharma. It will be that way. Saying this, he vanished from the spot. Gaya, too, having obtained all that, conquered his enemies righteously. He performs the Full-moon and New-moon sacrifices and the Agrayana sacrifice at the proper times.

tasyāśvamedhe nirvṛtte rājñaḥ śiṣṭās trayodaśa#After the kings horse sacrifice was over, thirteen years remained.$tuṣṭapuṣṭajanākīrṇāṃ śāntavighnām anāmayām#It was populated by happy and well-nourished people. All obstructions had been pacified and there was no disease.$śaśabindur imāṃ bhūmiṃ ciraṃ bhuktvā divaṃ gataḥ#Śaśabindu enjoyed the earth for a long time and then ascended to heaven.$gayaṃ cāmūrtarayasaṃ mṛtaṃ sṛñjaya śuśruma#O Srinjaya! We have heard about Gaya, who died after losing his life.$yo vai varṣaśataṃ rājā hutaśiṣṭāśano bhavat#For one hundred years, the king subsisted only on what was left over from oblations.$tasmai hy agnir varaṃ prādāt tato vavre varaṃ gayaḥ#Agni gave him a boon and Gaya asked for a boon from him.$gurūṇāṃ ca prasādena vedān icchāmi veditum#Through the favours of my preceptors, I wish to know about the Vedas.$svadharmeṇāvihiṃsyānyān dhanam icchāmi cākṣayam#In my own dharma, I do not wish to cause injury to others. I desire inexhaustible wealth.$vipreṣu dadataś caiva śraddhā bhavatu nityaśaḥ#Let there always be devotion in those who give to brahmanas.$ananyāsu savarṇāsu putrajanma ca me bhavet#Let sons be born to me from women who are not my equal in varna.$annaṃ me dadataḥ śraddhā dharme me ramatāṃ manaḥ#When I give food, may my mind delight in the Dharma with devotion.$avighnaṃ cāstu me nityaṃ dharmakāryeṣu pāvaka#O Pavaka! Let there always be no obstructions in my pursuit of dharma.$tathā bhaviṣyatīty uktvā tatraivāntaradhīyata#It will be that way. Saying this, he vanished from the spot.$gayo py avāpya tat sarvaṃ dharmeṇārīn ajījayat#Gaya, too, having obtained all that, conquered his enemies righteously.$sa darśapaurṇamāsābhyāṃ kāleṣv āgrayaṇena ca#He performs the Full-moon and New-moon sacrifices and the Agrayana sacrifice at the proper times.$

ṛkṣotkaro bhramati dīpasahasrayantracakrabhrameṇa maṇivarṣaṇameghacāruḥ antar bahiś ca cakitai praṇayena muktaṃ vidyādharāmaragaṇair iva puṣpavarṣam saṃhārasarganicayā dinarātribhāge bindūpamā rajanayo divasotkarāś ca kṛṣṇās sitāś ca parito malaśuklakṛṣṇasvādarśamaṇḍalavad ākulam ullasanti ratnāni bhāskaraniśākaramaṇḍalāni tārotkarās taralakāntibhṛtaś ca hārāḥ svacchāmbarāṇi valitāni mahāmbarāṇi kurvanty anāratam analpam alātalekhāḥ kalpāntakālaviluṭhattrijaganmaṇīni vyāvartanair jhagitijātajhaṇajjhaṇāni tejāṃsi santatatayordhvam adhaś ca yānti nānāvidhāni guṇavanti vibhūṣaṇāni saṅgrāmamattabhaṭakhaḍgamarīcivīciśyāmāyamānasakalātapavāsarāṇām$A multitude of stars revolves, a thousand lamps revolve in circles, and beautiful clouds rain gems. Inwardly and outwardly alarmed, she let fall a shower of flowers with love, like hosts of Vidyādharas and immortals raining down flowers. The succession of creations and destructions, is as that of a dew-drop in the course of a day or night; and so are the revolutions of days and nights. Black and white on all sides, stains, whiteness, and blackness appear like mirror images of their own making up the bustle. I saw the sun and moon, shining with their bright gems; and the twinkling stars in the sky, glistening as pearls on the necklaces of fairy forms. {GL_NOTE::} The flames of fire are incessantly engarlanding the great clouds with their sparkling rainbows and turning them into widespread canopies. At the end of the kalpa, the three worlds are rolling like precious stones; They make a jingling sound as they are tossed around. Energies always move upwards and downwards. There are many kinds of ornaments that possess all the qualities. All daylight was darkened by the billows of battle-maddened warriors' flying arrows.

ṛkṣotkaro bhramati dīpasahasrayantracakrabhrameṇa maṇivarṣaṇameghacāruḥ#A multitude of stars revolves, a thousand lamps revolve in circles, and beautiful clouds rain gems.$antar bahiś ca cakitai praṇayena muktaṃ vidyādharāmaragaṇair iva puṣpavarṣam#Inwardly and outwardly alarmed, she let fall a shower of flowers with love, like hosts of Vidyādharas and immortals raining down flowers.$saṃhārasarganicayā dinarātribhāge bindūpamā rajanayo divasotkarāś ca#The succession of creations and destructions, is as that of a dew-drop in the course of a day or night; and so are the revolutions of days and nights.$kṛṣṇās sitāś ca parito malaśuklakṛṣṇasvādarśamaṇḍalavad ākulam ullasanti#Black and white on all sides, stains, whiteness, and blackness appear like mirror images of their own making up the bustle.$ratnāni bhāskaraniśākaramaṇḍalāni tārotkarās taralakāntibhṛtaś ca hārāḥ#I saw the sun and moon, shining with their bright gems; and the twinkling stars in the sky, glistening as pearls on the necklaces of fairy forms. {GL_NOTE::}$svacchāmbarāṇi valitāni mahāmbarāṇi kurvanty anāratam analpam alātalekhāḥ#The flames of fire are incessantly engarlanding the great clouds with their sparkling rainbows and turning them into widespread canopies.$kalpāntakālaviluṭhattrijaganmaṇīni vyāvartanair jhagitijātajhaṇajjhaṇāni#At the end of the kalpa, the three worlds are rolling like precious stones; They make a jingling sound as they are tossed around.$tejāṃsi santatatayordhvam adhaś ca yānti nānāvidhāni guṇavanti vibhūṣaṇāni#Energies always move upwards and downwards. There are many kinds of ornaments that possess all the qualities.$saṅgrāmamattabhaṭakhaḍgamarīcivīciśyāmāyamānasakalātapavāsarāṇām#All daylight was darkened by the billows of battle-maddened warriors' flying arrows.$

jñānaādyarthakriyāṃ tāṃ tāṃ dṛṣṭvā bhede api kurvataḥ arthāṃs tadanyaviśleṣaviṣayair dhvanibhiḥ saha saṃyojya pratyabhijñānaṃ kuryād apy anyadarśane uktam etat bhede api bhāvās tulyaarthakriyākāriṇaś cakṣurādivad iti tām ekām jñānaādikām arthakriyāṃ teṣu paśyato vastudharmatayā eva anyebhyo bhidyamānā bhāvās tadvyāvṛttiviṣayadhvani saṃsṛṣṭaṃ tad eva idam iti svaanubhavavāsanāprabodhena saṃsṛṣṭa bhedaṃ mithyāpratyayaṃ janayanti anyathā na bheda$Though there is difference between the two acts of cognition, yet they are seen to perform the same fruitful acts as the act of cognition and the rest. Things along with the articulations having for content the exclusion of other things. In case of the perception of something else also, recognition may be brought about by the conjunction ; and this recognition is there even when the thing is not perceived at all. The answer to this is as follows:As a matter of fact, it is only when the man has been previously found to be cognisant of something else that he recog 1858 At MSgUt P Ii 3 03 bsf (D ri 249b l : ad MSg 1 11 . 1 7), ® is quoted in the form mam par shes pa nidmigs pa rnam par rig pas rab tu phye ba can no zhes ngas bshad do, i . e . , without tsam mcitra andwithout yin.1 8 59I keep this rendering of prabhavita (for detai ls, see fn. 1 7 7 0 ) even for the Tibetan and Chinese=translations as long as it fits the purport of the passage. 70, 302, 321, 926, 936, 942, 999,1025, 1160; consciousness of hear-ing (auditory consciousness), 67,98, 115, 128-9, 302, 653, 1163,1177, 1240-1, 1314, 1318-9, 1322;divine hearing, 1133, 1157, 1160-4, 1176-8; organ of hearing, 76-7,83-5, 88, 118-20, 122-3, 126, 128,130, 153, 180-1, 287, 1322; seealso ear. LCNM:Pa6cSBi8LSTDITVDIVB It has been already pointed out that even though there is difference among things, yet they perform the same fruitful function like the Eye and other organs. Thus, he who sees that one effective action, in the shape of cognition and the rest, in those [separate] entities, as constituting the very nature of things, is not liable to fall into the states of non-cognition or non-cognition; on the contrary, he is liable Things which differ from other things are denoted by words with the exclusion of those excluded from them. All these are joined together, by the consciousness of their being one and the same thing; and there ensues an awakening of the impressions of their former states. {GL_NOTE::} They give rise to false notions of diversion and sowing the seeds of dissension. If it were otherwise, there would be no difference.

jñānaādyarthakriyāṃ tāṃ tāṃ dṛṣṭvā bhede api kurvataḥ#Though there is difference between the two acts of cognition, yet they are seen to perform the same fruitful acts as the act of cognition and the rest.$arthāṃs tadanyaviśleṣaviṣayair dhvanibhiḥ saha#Things along with the articulations having for content the exclusion of other things.$saṃyojya pratyabhijñānaṃ kuryād apy anyadarśane#In case of the perception of something else also, recognition may be brought about by the conjunction ; and this recognition is there even when the thing is not perceived at all. The answer to this is as follows:As a matter of fact, it is only when the man has been previously found to be cognisant of something else that he recog$uktam etat bhede api bhāvās tulyaarthakriyākāriṇaś cakṣurādivad#It has been already pointed out that even though there is difference among things, yet they perform the same fruitful function like the Eye and other organs.$iti tām ekām jñānaādikām arthakriyāṃ teṣu paśyato vastudharmatayā#Thus, he who sees that one effective action, in the shape of cognition and the rest, in those [separate] entities, as constituting the very nature of things, is not liable to fall into the states of non-cognition or non-cognition; on the contrary, he is liable$eva anyebhyo bhidyamānā bhāvās tadvyāvṛttiviṣayadhvani#Things which differ from other things are denoted by words with the exclusion of those excluded from them.$saṃsṛṣṭaṃ tad eva idam iti svaanubhavavāsanāprabodhena saṃsṛṣṭa#All these are joined together, by the consciousness of their being one and the same thing; and there ensues an awakening of the impressions of their former states. {GL_NOTE::}$bhedaṃ mithyāpratyayaṃ janayanti#They give rise to false notions of diversion and sowing the seeds of dissension.$anyathā na bheda#If it were otherwise, there would be no difference.$

aṣṭalohāni tanmadhye samāvartyāni kārayet tatsarvaṃ jāyate svarṇamevaṃ kuryādyathepsitam sūkṣmaścedaṣṭalohānāṃ drutānāṃ yatra kutracit taṃ sarvaṃ nikṣipenmadhye sarvaṃ tatkāñcanaṃ bhavet mallikārjunavāyavye tīrthaṃ sarveśvaraṃ sthitam tasya dakṣiṇadigbhāge jalamārgerdhayojane gate ḍāṅgarikaṃ tatra dṛśyate tasya mūrdhani dhātrīphalāni kṛṣṇāni vidyante tāni bhakṣayet yatheṣṭāni tu saptāhaṃ vajrakāyo bhavennaraḥ valīpalitanirmukto jīvetkalpaśatatrayam tasmācca dakṣiṇe bhāge kākalerīmahānavam tatrāsti stambhakadalī praviśettatra sādhakaḥ gacchetkrośārdhamātraṃ tu dṛśyate rasakuṇḍakam gṛhītvālābupātre tu koṭivedhī bhavedrasaḥ$Eight metals should be heaped up in their midst so as to be converted into any one of them. All of this can be turned into gold. One can then do anything that one wants. If it is subtle, the eight metals will be swiftly drained in some place or other. One should place them all in the center, And they will all turn to gold. If one places them all in the center, They will all turn into gold. If one places them all in the center, They will all turn into gold. Sarveśvara Tīrtha is situated to the north-west of Mallikārjuna. '05 494, Zoff. (494, U) ist zu sdyanayenup zu emendieren; 495, 4-8ist dereingeklammerte Text zu tilgen (Dittographie); in Z.8 ist Uvav zu samam zuemendieren, in Z. 10 muß es yad aviparoksegu heißen). On the southern side of it, at a distance of half a league from the waters path, When he has gone, the charcoal may be seen on his head. Black Dhātrī fruits are available. One should eat them. For a week, the mans body will be like that of the vajra. He would live for three hundred kalpas free from wrinkles and grey hair. To its south is the great forest of Kākaleri. There is a pillar of plantain trees there, And the practitioner should enter it. If one travels for only half a krośa, one will see a savory dish. Taken in a pot of bottle-gourd the juice would be effective in piercing ones heart.

aṣṭalohāni tanmadhye samāvartyāni kārayet#Eight metals should be heaped up in their midst so as to be converted into any one of them.$tatsarvaṃ jāyate svarṇamevaṃ kuryādyathepsitam#All of this can be turned into gold. One can then do anything that one wants.$sūkṣmaścedaṣṭalohānāṃ drutānāṃ yatra kutracit#If it is subtle, the eight metals will be swiftly drained in some place or other.$taṃ sarvaṃ nikṣipenmadhye sarvaṃ tatkāñcanaṃ bhavet#One should place them all in the center, And they will all turn to gold. If one places them all in the center, They will all turn into gold. If one places them all in the center, They will all turn into gold.$mallikārjunavāyavye tīrthaṃ sarveśvaraṃ sthitam#Sarveśvara Tīrtha is situated to the north-west of Mallikārjuna.$tasya dakṣiṇadigbhāge jalamārgerdhayojane#On the southern side of it, at a distance of half a league from the waters path,$gate ḍāṅgarikaṃ tatra dṛśyate tasya mūrdhani#When he has gone, the charcoal may be seen on his head.$dhātrīphalāni kṛṣṇāni vidyante tāni bhakṣayet#Black Dhātrī fruits are available. One should eat them.$yatheṣṭāni tu saptāhaṃ vajrakāyo bhavennaraḥ#For a week, the mans body will be like that of the vajra.$valīpalitanirmukto jīvetkalpaśatatrayam#He would live for three hundred kalpas free from wrinkles and grey hair.$tasmācca dakṣiṇe bhāge kākalerīmahānavam#To its south is the great forest of Kākaleri.$tatrāsti stambhakadalī praviśettatra sādhakaḥ#There is a pillar of plantain trees there, And the practitioner should enter it.$gacchetkrośārdhamātraṃ tu dṛśyate rasakuṇḍakam#If one travels for only half a krośa, one will see a savory dish.$gṛhītvālābupātre tu koṭivedhī bhavedrasaḥ#Taken in a pot of bottle-gourd the juice would be effective in piercing ones heart.$

gautamaḥ kṣayaṇād asmād athāsau tatra veśmani bhajate māgadhaṃ vaṃśaṃ sa nṛpāṇām anugrahāt aṅgavaṅgādayaś caiva rājānaḥ sumahābalāḥ gautamakṣayam abhyetya ramante sma purārjuna vanarājīs tu paśyemāḥ priyālānāṃ manoramāḥ lodhrāṇāṃ ca śubhāḥ pārtha gautamaukaḥsamīpajāḥ rājan rājīvalocana puṃnāgānāṃ nagānāṃ ca arbudaḥ śakravāpī ca pannagau śatrutāpanau svastikasyālayaś cātra maṇināgasya cottamaḥ aparihāryā meghānāṃ māgadheyaṃ maṇeḥ kṛte kauśiko maṇimāṃś caiva vavṛdhāte hy anugraham evaṃ prāpya puraṃ ramyaṃ durādharṣaṃ samantataḥ pāṇḍare vipule caiva tathā vārāhake pi ca caityake ca giriśreṣṭhe mātaṅge ca śiloccaye eteṣu parvatendreṣu sarvasiddhisamālayāḥ$Gautama, the son of Prachétas, is coming from that place. He is staying in that house. Through the favours of the kings, he will be born in the lineage of Magadha. Anga, Vanga and other kings were extremely strong. O Arjuna! In earlier times, they went to Goutamas abode and found delight there. Behold these beautiful arrays of priyalas. O Partha! Among the lodhras, those that are near Goutamas lineage are auspicious. O lotus-eyed king! Of male elephants, and of mountains; The two serpents Arbuda and Shakravapi, the scorchers of enemies, were also there. This is the abode of Svastika and the supreme serpent Mani. Because of the jewel, Magadha cannot be shunned by the clouds. They are Koushika and Maniman, who are always favourably inclined towards each other. They reached that beautiful city, which was incapable of being assailed in any way. Pāṅkṣarī, Vipula, And similarly Bārāhaka. tion of the world which reveals itself to the mentaleyes whose vision is vitiated by the darkness ofillusionThere are other utterances of Buddha which, onthe contrary, refer to the absolute reality :¹1e, first of all, out of this would into one of the mystic one.For the identification of all these quotations cp. the notes of M.de la V to his editionRoad virudhyate mstead of nirudhyate* Read ásrava (sc vigata Ariern, der Männer) zu gehen scheint. Ein wirklicher Übergang in eine andereLebewesenklasse scheint normalerweise nicht zu erfolgen. Dies schließt abernicht aus, daß auch nichtmenschliche Lebewesen oder "Dinge" gewissermaßenmarginal einbezogen werden, etwa die Gestirne in MS 1.8.6, oder in derWeise, daß (bei manchen indischen Stämmen) die aus dem Jenseits zurückkehrende "Seele" zunächst mit dem Regen in Fruchtbäume eingeht,3s oderdergestalt, daß (nach einer brahmanischen Quelle)36 die im Jenseits befindlichen Ahnen in Gestalt von Vögeln umherfliegen und gelegentlich auch in Caityaka, the best of mountains, And Mātaṅga, a range of mountains These kings of mountains are the abodes of all kinds of miraculous powers.

gautamaḥ kṣayaṇād asmād athāsau tatra veśmani#Gautama, the son of Prachétas, is coming from that place. He is staying in that house.$bhajate māgadhaṃ vaṃśaṃ sa nṛpāṇām anugrahāt#Through the favours of the kings, he will be born in the lineage of Magadha.$aṅgavaṅgādayaś caiva rājānaḥ sumahābalāḥ#Anga, Vanga and other kings were extremely strong.$gautamakṣayam abhyetya ramante sma purārjuna#O Arjuna! In earlier times, they went to Goutamas abode and found delight there.$vanarājīs tu paśyemāḥ priyālānāṃ manoramāḥ#Behold these beautiful arrays of priyalas.$lodhrāṇāṃ ca śubhāḥ pārtha gautamaukaḥsamīpajāḥ#O Partha! Among the lodhras, those that are near Goutamas lineage are auspicious.$rājan rājīvalocana#O lotus-eyed king!$puṃnāgānāṃ nagānāṃ ca#Of male elephants, and of mountains;$arbudaḥ śakravāpī ca pannagau śatrutāpanau#The two serpents Arbuda and Shakravapi, the scorchers of enemies, were also there.$svastikasyālayaś cātra maṇināgasya cottamaḥ#This is the abode of Svastika and the supreme serpent Mani.$aparihāryā meghānāṃ māgadheyaṃ maṇeḥ kṛte#Because of the jewel, Magadha cannot be shunned by the clouds.$kauśiko maṇimāṃś caiva vavṛdhāte hy anugraham#They are Koushika and Maniman, who are always favourably inclined towards each other.$evaṃ prāpya puraṃ ramyaṃ durādharṣaṃ samantataḥ#They reached that beautiful city, which was incapable of being assailed in any way.$pāṇḍare vipule caiva tathā vārāhake pi ca#Pāṅkṣarī, Vipula, And similarly Bārāhaka.$caityake ca giriśreṣṭhe mātaṅge ca śiloccaye#Caityaka, the best of mountains, And Mātaṅga, a range of mountains$eteṣu parvatendreṣu sarvasiddhisamālayāḥ#These kings of mountains are the abodes of all kinds of miraculous powers.$

gṛhāṇa sthāpitaṃ sādho kośakośān maṇiṃ yathā ity uktavantam analam arghapuṣpopaśobhinā sampūjya stutivādena prāha viprakumārakaḥ bhagavan bhūtapūrṇāyā bhuvaḥ pāvanam aṅganam nāpnomi tena vṛkṣāṇām upari sthitir astu me ity ukte muniputreṇa sarvadevamukhaṃ śikhī evam astu tam ity uktvā jagāmāntardhim īśvaraḥ tasminn antarhite deve kṣaṇāt sāndhya ivāmbude pūrṇakāmaḥ kumāro sāv āpūrṇendur ivābabhau adhigatābhimatānanamaṇḍaladyutijavena jahāsa sa tuṣṭimān śaśinam āptakalākulam ambujaṃ vikasitaṃ ca sitaṃ smitaśobhinā dāśūropākhyāne dāśūravarapradānaṃ nāma sargaḥ$rules for nuns by those they had in common with the monks?), in some schools (Mi., Dh.,Sa.: see n. 176, C) it occurs a Iso among the sailqa rules for nuns, which of course constitutes a O virtuous one! Like a gem is extracted from a treasure trove, accept what has been kept as a trust. When the fire said this, he adorned it with the best of flowers and offered it as an oblation into the fire. Having worshipped him with words of praise, the young brāhmaṇa said: O illustrious one! The purifying courtyard of the earth is full of all beings. I cannot obtain it. Let me be able to stand above the trees. Having said this, he climbed up into the hollow of a tree that was covered with branches and had an opening formed like the petals of a myrobalan tree. The supreme among apes joined his hands in salutation and said, O amiable one! When this had been said by the sages son, Śikhin, the head of all the gods, spoke: Saying, Let it be so, the lord disappeared. In a short while, the god disappeared, like the evening clouds. The princes desires having been fulfilled, he was as resplendent as the moon when it is full. He laughed in delight at the speed of the radiance of his round face, which had won his heart's desire. The moon possesses all its digits. The lotus has blossomed and is white, beautified by the smile of the one with the beautiful smiles. 1123 parameśvarecchaiva ittham vijṛmbhate mama kim āyātam.1124 dauratmya.1125 BhG XVIII 17.1126 niyatacarya.1127 Cf. AŚ II 35a: vītarāgabhayakrodhair munibhir vedapāragaiḥ/[...]. In the story of Dasura follows the bestowal of a boon by Dasura.

gṛhāṇa sthāpitaṃ sādho kośakośān maṇiṃ yathā#O virtuous one! Like a gem is extracted from a treasure trove, accept what has been kept as a trust.$ity uktavantam analam arghapuṣpopaśobhinā#When the fire said this, he adorned it with the best of flowers and offered it as an oblation into the fire.$sampūjya stutivādena prāha viprakumārakaḥ#Having worshipped him with words of praise, the young brāhmaṇa said:$bhagavan bhūtapūrṇāyā bhuvaḥ pāvanam aṅganam#O illustrious one! The purifying courtyard of the earth is full of all beings.$nāpnomi tena vṛkṣāṇām upari sthitir astu me#I cannot obtain it. Let me be able to stand above the trees. Having said this, he climbed up into the hollow of a tree that was covered with branches and had an opening formed like the petals of a myrobalan tree. The supreme among apes joined his hands in salutation and said, O amiable one!$ity ukte muniputreṇa sarvadevamukhaṃ śikhī#When this had been said by the sages son, Śikhin, the head of all the gods, spoke:$evam astu tam ity uktvā jagāmāntardhim īśvaraḥ#Saying, Let it be so, the lord disappeared.$tasminn antarhite deve kṣaṇāt sāndhya ivāmbude#In a short while, the god disappeared, like the evening clouds.$pūrṇakāmaḥ kumāro sāv āpūrṇendur ivābabhau#The princes desires having been fulfilled, he was as resplendent as the moon when it is full.$adhigatābhimatānanamaṇḍaladyutijavena jahāsa sa tuṣṭimān#He laughed in delight at the speed of the radiance of his round face, which had won his heart's desire.$śaśinam āptakalākulam ambujaṃ vikasitaṃ ca sitaṃ smitaśobhinā#The moon possesses all its digits. The lotus has blossomed and is white, beautified by the smile of the one with the beautiful smiles.$dāśūropākhyāne dāśūravarapradānaṃ nāma sargaḥ#In the story of Dasura follows the bestowal of a boon by Dasura.$

dhunate ca malasarddhaparāśaktitanusthitaṃ asatyayaditaṃ ve coktaṃ diṣṭyā naiva pravarttate yogacihnan na paśyete na vidyākramitā kvacit kramitā yadi bhave tasya tataḥ paśyati niścitaṃ hypermetrical anyathā śāstrakoṭiṣu evaṃvin na pravartate iti timirodghāṭane caturthaḥ paṭalaḥ orn kaulajñānopadeśa and its rewards bhairva uvāca śṛṇu devi adhordhvena kaulajñānopadeśikaṃ guropadeśalabdhaṃ tu bhuktimuktiphalapradaṃ weird sandhi guropadeśa or is it meant to be guroḥupadeśa yadā saṃkrāmitajñānaṃ tadā muktiḥ suniścitaṃ kulālacakravad devi kramati dehapañjaraḥ anuāye satvā jñānavīryāprakāśitaṃ$It shakes the dirt of impurities and remains in the form of great Śakti. If it is not given, it is untrue. 717475767778Read: kujano mūrkhajanaḥ in place of kujanas tu mūdhajana; cf. Bhäşya N30.19.Read (with de Jong): bodhisattvo 'yam iti na janite in place of bodhisattvopamitam, Ms.(22b.5) It has been said in the Veda: Fortunate it is that men do not behave like this. They do not see any signs of yogic practice, And nowhere do they follow the prescribed courses of knowledge. If it has been arranged for him in the past, then he will certainly see it; and if it has not been arranged for him in the past, then he will surely see it. Otherwise, a person who knows this would not engage in the study of millions of sacred texts. This concludes the fourth chapter, on removing blindness. Kaulajñāna-upadeśa. [Thus ends Chapter Iv, The Removal of Thorns in Book Iii, The End of the Six-fold Policy of the Arthasástra of Kautilya. End of the fifty-eighth chapter from the beginning. ] Kautilya's Arthashastra Bhairava said, O king! Listen to me. Listen, Your Majesty, as I teach the wisdom of arising from a family with its ups and downs. That which is obtained by the instruction of a preceptor yields enjoyment and emancipation. When the knowledge has been transferred, it is certain that one will be emancipated. O queen, the cage of the body moves like the potters wheel. the redaction of numerous works among which are the seven books of theAbhidharma, Treatises (sästra) or Works (prakarana), the Jñānaprasthāna and itssix “feet” (pāda), the Dharmaskandha, etc. There were philosophies which cameout of this first level of wisdom literature. ¹ But the speculative work continued Paiṭhīnasi (Vivādaratnākara, p.592).—‘If a man dies without a son, his property goes to his brother; in the absence of the brother, his mother and father take it; or his senior wife; or his Sagotras, pupils and fellow-students.’According to Nārāyaṇa, this verse applies also to debts discovered after partition.This verse is quoted in Vivādaratnākara (p.525)—in Parāśaramādhava (Vyavahāra, p.382);—in Dāyakramasaṅgraha (p. It is not made known by the wisdom and diligence of beings who are in conformity with it.

dhunate ca malasarddhaparāśaktitanusthitaṃ#It shakes the dirt of impurities and remains in the form of great Śakti.$asatyayaditaṃ#If it is not given, it is untrue.$ve coktaṃ diṣṭyā naiva pravarttate#It has been said in the Veda: Fortunate it is that men do not behave like this.$yogacihnan na paśyete na vidyākramitā kvacit#They do not see any signs of yogic practice, And nowhere do they follow the prescribed courses of knowledge.$kramitā yadi bhave tasya tataḥ paśyati niścitaṃ hypermetrical#If it has been arranged for him in the past, then he will certainly see it; and if it has not been arranged for him in the past, then he will surely see it.$anyathā śāstrakoṭiṣu evaṃvin na pravartate#Otherwise, a person who knows this would not engage in the study of millions of sacred texts.$iti timirodghāṭane caturthaḥ paṭalaḥ orn#This concludes the fourth chapter, on removing blindness.$kaulajñānopadeśa and its rewards#Kaulajñāna-upadeśa. [Thus ends Chapter Iv, The Removal of Thorns in Book Iii, The End of the Six-fold Policy of the Arthasástra of Kautilya. End of the fifty-eighth chapter from the beginning. ] Kautilya's Arthashastra$bhairva uvāca#Bhairava said, O king! Listen to me.$śṛṇu devi adhordhvena kaulajñānopadeśikaṃ#Listen, Your Majesty, as I teach the wisdom of arising from a family with its ups and downs.$guropadeśalabdhaṃ tu bhuktimuktiphalapradaṃ weird sandhi guropadeśa or is it meant to be guroḥupadeśa#That which is obtained by the instruction of a preceptor yields enjoyment and emancipation.$yadā saṃkrāmitajñānaṃ tadā muktiḥ suniścitaṃ#When the knowledge has been transferred, it is certain that one will be emancipated.$kulālacakravad devi kramati dehapañjaraḥ#O queen, the cage of the body moves like the potters wheel.$anuāye satvā jñānavīryāprakāśitaṃ#It is not made known by the wisdom and diligence of beings who are in conformity with it.$

maṅgalotpātarahitam agamyaṃ siddhasantateḥ kalpitātha mayā tatra kuṭī prakaṭakoṭarā nīrandhrakuḍyanibiḍā padmakuṭmalasundarī ghuṇakṣuṇṇāṅgapūrṇendubimbodaramanoharā kalhārakundamandārapuṣpaśrīkośaśobhitā samagrabhūtāgamyatvaṃ tatra saṅkalpya cetasā agamye sarvabhūtānām aham āsaṃ tadā tataḥ baddhapadmāsanaś śāntamanā paramamaunavān saṃvatsaraśatāntena nirṇīyotthānam ātmanaḥ nirvikalpasamādhistho nidrāmudrām ivāgataḥ samas somyo nabhassvacchas samutkīrṇa ivāmbarāt śuddhaṃ yad anusandhatte ceta paśyati tat kṣaṇāt cireṇa vā śāpavaravyaktivad vitataṃ yadā$It should be devoid of portents and inauspicious omens. It should be inaccessible to persons of accomplished intellect. I constructed a hut there, with an open space in the innermost portion. Her belly is like a lotus without an opening and she is beautiful with the buds of lotuses. Her limbs were crushed by worms and she was as beautiful as the full moon. It is adorned with the sheath of beauty of white jasmine, jasmine, and mandāra flowers. Having resolved in his mind that he would be unreachable by all beings, At that time, I was incapable of being approached by any creature. He sat in the padmāsana posture, with his mind at peace, and observed complete silence. At the end of one hundred years, he will make up his mind to raise himself up. He is established in a state of immersion that is devoid of concepts. It is as if he has adopted the mudrā of sleep. My dear, it is as even and pure as the sky, like a picture drawn out of the sky. That which is sought after in the mind, that is seen in a moment. If the curse is prolonged or extended for a long time, like an incarnation of a virtuous person, he will not be freed from that curse.

maṅgalotpātarahitam agamyaṃ siddhasantateḥ#It should be devoid of portents and inauspicious omens. It should be inaccessible to persons of accomplished intellect.$kalpitātha mayā tatra kuṭī prakaṭakoṭarā#I constructed a hut there, with an open space in the innermost portion.$nīrandhrakuḍyanibiḍā padmakuṭmalasundarī#Her belly is like a lotus without an opening and she is beautiful with the buds of lotuses.$ghuṇakṣuṇṇāṅgapūrṇendubimbodaramanoharā#Her limbs were crushed by worms and she was as beautiful as the full moon.$kalhārakundamandārapuṣpaśrīkośaśobhitā#It is adorned with the sheath of beauty of white jasmine, jasmine, and mandāra flowers.$samagrabhūtāgamyatvaṃ tatra saṅkalpya cetasā#Having resolved in his mind that he would be unreachable by all beings,$agamye sarvabhūtānām aham āsaṃ tadā tataḥ#At that time, I was incapable of being approached by any creature.$baddhapadmāsanaś śāntamanā paramamaunavān#He sat in the padmāsana posture, with his mind at peace, and observed complete silence.$saṃvatsaraśatāntena nirṇīyotthānam ātmanaḥ#At the end of one hundred years, he will make up his mind to raise himself up.$nirvikalpasamādhistho nidrāmudrām ivāgataḥ#He is established in a state of immersion that is devoid of concepts. It is as if he has adopted the mudrā of sleep.$samas somyo nabhassvacchas samutkīrṇa ivāmbarāt#My dear, it is as even and pure as the sky, like a picture drawn out of the sky.$śuddhaṃ yad anusandhatte ceta paśyati tat kṣaṇāt#That which is sought after in the mind, that is seen in a moment.$cireṇa vā śāpavaravyaktivad vitataṃ yadā#If the curse is prolonged or extended for a long time, like an incarnation of a virtuous person, he will not be freed from that curse.$

jaghāna caturaś cāśvān sūtaṃ ca tvaritaḥ śaraiḥ nārācair arkaraśmyābhaiḥ karṇaṃ vivyādha corasi te jagmur dharaṇīṃ sarve karṇaṃ nirbhidya māriṣa yathā hi jaladaṃ bhittvā rājan sūryasya raśmayaḥ samāśvastas tu karṇo vai punar yuddham arocayat bhīmaseno dṛḍhaṃ kopāt punar vivyādha patriṇā sa vaikalyaṃ mahat prāpya chinnadhanvā śarārditaḥ tathā puruṣamānī sa pratyapāyād rathāntaram lajjām utsṛjya bhārata bhīmasenabhayāt karṇaḥ apacakrāma samare yuddhāya bharatarṣabha yasmiṃ jayāśā satataṃ putrāṇāṃ mama saṃjaya taṃ dṛṣṭvā vimukhaṃ saṃkhye kiṃ nu duryodhano bravīt kathaṃ ca yuyudhe bhīmo vīryaślāghī mahābalaḥ karṇo vā samare tāta kim akārṣīd ataḥ param tavāparādhād rājendra punar yuddham avartata$With swift arrows, he killed his four horses and his charioteer. He pierced Karna in the chest with iron arrows that were as bright as the rays of the sun. O venerable one! Having pierced Karna, all of them penetrated the earth. O king! It is like the rays of the sun penetrating a cloud. Having regained his composure, Karna desired to fight again. In great rage, Bhimasena again pierced Drona with an arrow. With his bow severed and afflicted by arrows, he was overcome by great lassitude. He was proud of his manliness and went to another chariot. O descendant of the Bharata lineage! Abandon this shame. ein: e) Existierte das im Irrtum Erkannte genauso, wie es erkanntwird13, so wäre die Erkenntnis nicht irrtümlich, sondern wahr.Die Irrtiimlichkeit ist aber durch die aufhebende Erkenntniserwiesen. b) Existierte das im.Irrtum Erkannte überhaupt nicht,so könnte es nicht in sinnlich-unmittelbarer Weise erscheinen.C) Also ist die Annahme berechtigt, daß das im Irrtum Erkannte1 3 Dem .,ekdnfau&ve"Mwdanss entspricht bei Anandabodha ,.alyantikasatta-" (NMak 81. 9f.). was Citsuldia mit den Warten .,yatMpralisattvam" (NMakT 81, 16) umschreibt. - Vgl. auch BS 60. 7(8. Pmaiielstellen). Karna was frightened of Bhimasena. O bull among the Bharata lineage! Wishing to fight, he withdrew from the field of battle. O Sanjaya! The hopes of my sons being victorious have always been vested in him. On seeing that he was retreating in the battle, what did Duryodhana say? How did the immensely strong Bhima, who prides himself on his valour, fight? O son! In that battle, what did Karna do after that? O Indra among kings! It is because of your crimes that the battle has commenced again.

jaghāna caturaś cāśvān sūtaṃ ca tvaritaḥ śaraiḥ#With swift arrows, he killed his four horses and his charioteer.$nārācair arkaraśmyābhaiḥ karṇaṃ vivyādha corasi#He pierced Karna in the chest with iron arrows that were as bright as the rays of the sun.$te jagmur dharaṇīṃ sarve karṇaṃ nirbhidya māriṣa#O venerable one! Having pierced Karna, all of them penetrated the earth.$yathā hi jaladaṃ bhittvā rājan sūryasya raśmayaḥ#O king! It is like the rays of the sun penetrating a cloud.$samāśvastas tu karṇo vai punar yuddham arocayat#Having regained his composure, Karna desired to fight again.$bhīmaseno dṛḍhaṃ kopāt punar vivyādha patriṇā#In great rage, Bhimasena again pierced Drona with an arrow.$sa vaikalyaṃ mahat prāpya chinnadhanvā śarārditaḥ#With his bow severed and afflicted by arrows, he was overcome by great lassitude.$tathā puruṣamānī sa pratyapāyād rathāntaram#He was proud of his manliness and went to another chariot.$lajjām utsṛjya bhārata#O descendant of the Bharata lineage! Abandon this shame.$bhīmasenabhayāt karṇaḥ#Karna was frightened of Bhimasena.$apacakrāma samare yuddhāya bharatarṣabha#O bull among the Bharata lineage! Wishing to fight, he withdrew from the field of battle.$yasmiṃ jayāśā satataṃ putrāṇāṃ mama saṃjaya#O Sanjaya! The hopes of my sons being victorious have always been vested in him.$taṃ dṛṣṭvā vimukhaṃ saṃkhye kiṃ nu duryodhano bravīt#On seeing that he was retreating in the battle, what did Duryodhana say?$kathaṃ ca yuyudhe bhīmo vīryaślāghī mahābalaḥ#How did the immensely strong Bhima, who prides himself on his valour, fight?$karṇo vā samare tāta kim akārṣīd ataḥ param#O son! In that battle, what did Karna do after that?$tavāparādhād rājendra punar yuddham avartata#O Indra among kings! It is because of your crimes that the battle has commenced again.$

aśaktā bhartṛdārikā tato mām anujānātu dhṛṣṭo hi gaṇikājanaḥ evam uktābravīd evam evaṃ nāma nigadyatām akṛtvā sāhasaṃ kair vā mahāl labdho manorathaḥ na cemaṃ gomukhād anyaḥ śrotum ālāpam arhati bhedasaṃdhānadakṣo hi dūtaḥ kārye niyujyate athotsārya tato deśān mudrikālatikā kathām mahyam ākhyātum ārabdhā kṣaṇam adhīyatāṃ manaḥ bharato nāma rājāsīt trivargāntaparāyaṇaḥ sa samāhṛtavān kāntāḥ kumārīr ā mahodadheḥ yugapat pariniyāham etāḥ sarvā rahogatāḥ sukhāny anubhaviṣyāmi saṃtatānīty acintayat yasyāś ca prathamaṃ tena gṛhītaḥ kampanaḥ karaḥ$... A wife whose husbands daughter is incapable of bearing a heavy load, shall not be made to pay the first amercement. Let him then allow me to depart. Courtesans are audacious. Thus addressed, she replied, O lord of the thirty gods! I have been deprived of my senses by destiny. Say it this way! Without doing a rash act, by whom or through what means? I have attained a great desire. omniscient Person, as also that of the absence of human agency in theVeda by the Mimānsakas, are both of the same type (there is no difference"between the validity of the two),""-those who assert this must think over"the following (points of difference).117. An omniscient person is not seen by us at the present moment;nor, is it possible to prove (by means of Inference) that such a one everexisted before, as is done in the case of the negation of such a person."110.111 ""In particular cases -the clause servos to preclude the capability of know-" And none other than Gomukha can do this. He is worthy to hear your conversation. He is skilled in detecting and discovering the truths of disputes. Messengera person who is employed in some work. Having driven them away from that region, he then proceeds towards the northern direction. talk about the Mudrikā creeper, She tried to explain this to me, but I was not able to do it. S. 67, Z.14-17: Vgl. Bareau 1993, bes. 38.Anm. 84: Vgl. auch Tola-Dragonetti 1993,48.S. 92 wären hinzuzufügen: Study your mind for a moment! There was a king named Bharata. Intent upon the threefold ends;i. e., intent upon the end of the three ends of life. He gathered them all together. Taittiriya-Sal!1hitä 3 .4.5 .1: "Mitra [overlord] of truths" (mitrtil} satylinäm(sc. 6dhipatil})); SB 5.3.3.8: mitra eva satyo ... The maidens of the great ocean []. I turned them all out simultaneously. They have all gone away to a secluded place, said the king. I will enjoy pleasures. He thought that this would continue uninterruptedly. And she who was the first to whom it was given in this way, The Shakers hand is taken.

aśaktā bhartṛdārikā#A wife whose husbands daughter is incapable of bearing a heavy load, shall not be made to pay the first amercement.$tato mām anujānātu#Let him then allow me to depart.$dhṛṣṭo hi gaṇikājanaḥ#Courtesans are audacious.$evam uktābravīd evam#Thus addressed, she replied, O lord of the thirty gods! I have been deprived of my senses by destiny.$evaṃ nāma nigadyatām#Say it this way!$akṛtvā sāhasaṃ kair vā#Without doing a rash act, by whom or through what means?$mahāl labdho manorathaḥ#I have attained a great desire.$na cemaṃ gomukhād anyaḥ#And none other than Gomukha can do this.$śrotum ālāpam arhati#He is worthy to hear your conversation.$bhedasaṃdhānadakṣo hi#He is skilled in detecting and discovering the truths of disputes.$dūtaḥ kārye niyujyate#Messengera person who is employed in some work.$athotsārya tato deśān#Having driven them away from that region, he then proceeds towards the northern direction.$mudrikālatikā kathām#talk about the Mudrikā creeper,$mahyam ākhyātum ārabdhā#She tried to explain this to me, but I was not able to do it.$kṣaṇam adhīyatāṃ manaḥ#Study your mind for a moment!$bharato nāma rājāsīt#There was a king named Bharata.$trivargāntaparāyaṇaḥ#Intent upon the threefold ends;i. e., intent upon the end of the three ends of life.$sa samāhṛtavān kāntāḥ#He gathered them all together.$kumārīr ā mahodadheḥ#The maidens of the great ocean [].$yugapat pariniyāham#I turned them all out simultaneously.$etāḥ sarvā rahogatāḥ#They have all gone away to a secluded place, said the king.$sukhāny anubhaviṣyāmi#I will enjoy pleasures.$saṃtatānīty acintayat#He thought that this would continue uninterruptedly.$yasyāś ca prathamaṃ tena#And she who was the first to whom it was given in this way,$gṛhītaḥ kampanaḥ karaḥ#The Shakers hand is taken.$

vāsovayo vīnāmā vāsāṃsi marmṛjat ino vājānāṃ patirinaḥ puṣṭīnaṃ sakha pra śmaśruharyato dūdhod vi vṛtha yo adābhyaḥ ā te rathasya pūṣannajā dhuraṃ vavṛtyuḥ viśvasyārthinaḥ sakhā sanojā anapacyutaḥ asmakamurjā rathaṃ pūṣā aviṣṭu māhinaḥ bhuvadvajanāṃ vṛdha imaṃ naḥ śṛṇavad dhavam asat su me jaritaḥ sābhivego yat sunvate yajamanaya śikṣam anāśīrdāmahamasmi prahantā satyadhvṛtaṃ vṛjināyantamābhum$But before starting let me address a few theoretical problems involved in theIf the main motive for this lecture is the contemporary problem of environmental destruction and pollution, how can we expect help from an old tradition forwhich that problem did not yet exist and by which it was therefore not expresslyaddressed6 But this is not entirely true; for man-made environmental destmction and Let him wear a garment, let him wear a lute, Let him soak his garments, Let him rub his feet with water, Let him sprinkle his face With perfumed water, Let him make amends for his debts to the gods, Let him be pure in his conduct, Let him restrain his senses from evil deeds; Let him He is the lord of strength. He is the friend of prosperity. Hence, O Hari, with thy beard and skin, Do thou disclose him who is unfavourable to us. The goats have turned the yoke of thy chariot, O Pusan. He is the friend and well-wisher of all those who seek his favours. The Asmakas, the Munjaras, Pushan and the Mahinas have driven away the chariot. He hath become the strengthening thing, May he hearken to this our invocation; Let my pain be great, let it grow old with violent onset, When the flowing Soma pours libation, instructed by misfortune. I am the destroyer of those who do not wish for a home. I am the protector of those who are truthful and without deceit.

vāsovayo vīnāmā vāsāṃsi marmṛjat#Let him wear a garment, let him wear a lute, Let him soak his garments, Let him rub his feet with water, Let him sprinkle his face With perfumed water, Let him make amends for his debts to the gods, Let him be pure in his conduct, Let him restrain his senses from evil deeds; Let him$ino vājānāṃ patirinaḥ puṣṭīnaṃ sakha#He is the lord of strength. He is the friend of prosperity.$pra śmaśruharyato dūdhod vi vṛtha yo adābhyaḥ#Hence, O Hari, with thy beard and skin, Do thou disclose him who is unfavourable to us.$ā te rathasya pūṣannajā dhuraṃ vavṛtyuḥ#The goats have turned the yoke of thy chariot, O Pusan.$viśvasyārthinaḥ sakhā sanojā anapacyutaḥ#He is the friend and well-wisher of all those who seek his favours.$asmakamurjā rathaṃ pūṣā aviṣṭu māhinaḥ#The Asmakas, the Munjaras, Pushan and the Mahinas have driven away the chariot.$bhuvadvajanāṃ vṛdha imaṃ naḥ śṛṇavad dhavam#He hath become the strengthening thing, May he hearken to this our invocation;$asat su me jaritaḥ sābhivego yat sunvate yajamanaya śikṣam#Let my pain be great, let it grow old with violent onset, When the flowing Soma pours libation, instructed by misfortune.$anāśīrdāmahamasmi prahantā satyadhvṛtaṃ vṛjināyantamābhum#I am the destroyer of those who do not wish for a home. I am the protector of those who are truthful and without deceit.$

saṃniveśya ca tatrainaṃ śivākhyam aśivaṃ tataḥ yathākṛtaṃ śaśaṃsaitan mādhavāyābhinandate tadaiva ca dadau tasmai sutāṃ kleśavivardhitām nijāṃ śivāya saṃpattim iva mūḍhatvahāritām kṛtodvāhaṃ tṛtīye hni pratigrahakṛte ca tam nināya vyājamandasya mādhavasya tato ntikam atarkyatapasaṃ vande tvām ity avitathaṃ vadan mādhavo py apatat tasya śivasyotthāya pādayoḥ dadau ca tasmai vidhivat koṣāgārāt tadāhṛtam bhūrikṛtrimamāṇikyamayābharaṇabhāṇḍakam śivo pi pratigṛhyaitat tasya haste purodhasaḥ nāhaṃ vedmi tvam evaitad vetsīty uktvā samarpayat$12480,12481c13151,13152 After having located there, the inauspicious one known as Śiva should be worshipped with the repetition of obeisance to lord Śiva and then with the repetition of obeisance to lord Śiva. Tell Madhava that I have not done anything wrong and he will be delighted. Having been thus addressed by Krishna, the great-souled one thought for an instant about what should be done. He gave him his daughter, who had been reared with difficulty. She was like her own good fortune, lost to dullness, for the sake of a happy rebirth. that of one being the qualification of another).270. And the mutual effect produced by one upon the other (on ac-count of their inhering in the same substrate) is naturally of help (in ascer- On the third day, after the ceremony of marriage had been performed, he was given a gift to receive alms. Then he took it to the side of Mādhava, who was acting pretentiously. You are the one whose austerities cannot be thought of. I am bowing down before you and telling you this, without any falsehood in my mind. Mādhava too, getting up fell at the feet of that Śiva. He then duly made over to him all that he had stolen from the treasury. It was decorated with many ornaments made of artificial gems. Śiva accepted it and handed it over to the chaplain. He said, I did not know it. You know it. Having said this, he gave it to him.

saṃniveśya ca tatrainaṃ śivākhyam aśivaṃ tataḥ#After having located there, the inauspicious one known as Śiva should be worshipped with the repetition of obeisance to lord Śiva and then with the repetition of obeisance to lord Śiva.$yathākṛtaṃ śaśaṃsaitan mādhavāyābhinandate#Tell Madhava that I have not done anything wrong and he will be delighted. Having been thus addressed by Krishna, the great-souled one thought for an instant about what should be done.$tadaiva ca dadau tasmai sutāṃ kleśavivardhitām#He gave him his daughter, who had been reared with difficulty.$nijāṃ śivāya saṃpattim iva mūḍhatvahāritām#She was like her own good fortune, lost to dullness, for the sake of a happy rebirth.$kṛtodvāhaṃ tṛtīye hni pratigrahakṛte ca tam#On the third day, after the ceremony of marriage had been performed, he was given a gift to receive alms.$nināya vyājamandasya mādhavasya tato ntikam#Then he took it to the side of Mādhava, who was acting pretentiously.$atarkyatapasaṃ vande tvām ity avitathaṃ vadan#You are the one whose austerities cannot be thought of. I am bowing down before you and telling you this, without any falsehood in my mind.$mādhavo py apatat tasya śivasyotthāya pādayoḥ#Mādhava too, getting up fell at the feet of that Śiva.$dadau ca tasmai vidhivat koṣāgārāt tadāhṛtam#He then duly made over to him all that he had stolen from the treasury.$bhūrikṛtrimamāṇikyamayābharaṇabhāṇḍakam#It was decorated with many ornaments made of artificial gems.$śivo pi pratigṛhyaitat tasya haste purodhasaḥ#Śiva accepted it and handed it over to the chaplain.$nāhaṃ vedmi tvam evaitad vetsīty uktvā samarpayat#He said, I did not know it. You know it. Having said this, he gave it to him.$

tato dūtikopālambhavrajyā niḥśeṣacyutacandanaḥ stanataṭo niryātarāgo dharo netre dūram anañjane jalalavaprasyandinī te tanuḥ āśācchedini dūti bāndhavajanasyājñātapīḍāgame vāpīṃ snātum ito gatāsi na punas tasyādhamasyāntikam sd under skmsauka suvibhokasya kiṃ tvaṃ nigūhase dūti stanau vaktraṃ ca pāṇinā savraṇā eva śobhante śūrādharapayodharāḥ sādhu dūti punaḥ sādhu kartavyaṃ kim ataḥ param yan madarthe virugṇāsi dantair api nakhair api vihāraḥ kaṇṭhadeśas te dūti pravrajitāsi kim adharo vītarāgas te kaṣāye tava locane dūti kiṃ tena pāpena śāstrātikramakāriṇā pañca pañcanakhā bhakṣyāḥ ṣaṣṭhī tvaṃ yena khāditā$So, messenger, who would go to him for alms? Dharma-praviveka 94Dharma-samketa - AnätmaPudgala - nairātmya = 12āyatanas 203 Your bosom is smeared with the sandalwood paste that completely fell off from it, and your eyes are unstained by ointment. Your body is drenched with drops of tears. You have gone from here to bathe in a lake that destroys the hopes of messengers and relatives, but not to that wretch again. End of the fifty-eighth chapter from the beginning. ] Chapter Iii. 9p~~%'-.ii End of Act Four: Mādanika and shārvILAKA Shākuni and shārvILAKA Sumāntra and shārvILAKA Vibhīshaka and shārvILAKA Sarasvati and shārvILAKA Madhava and shārvILAKA Mādhava and shārvILAKA The O messenger! Why are you hiding your breasts and mouth with your hand? The lips and breasts of brave ones are beautiful, though they still have wounds. O messenger! Excellent. What else do you wish me to do? For my sake, you have shattered your teeth and nails. Your neck is the monastery. Are you a nun or a renunciant? Your lips are devoid of redness. Your eyes are red. O messenger! What is the point of that evil one transgressing the sacred texts? tuB.: rägndo§/Intohak§ayätnirvrtil; Five five-nailed animals may be eaten. The sixth is the one that has devoured you.

tato dūtikopālambhavrajyā#So, messenger, who would go to him for alms?$niḥśeṣacyutacandanaḥ stanataṭo niryātarāgo dharo netre dūram anañjane jalalavaprasyandinī te tanuḥ#Your bosom is smeared with the sandalwood paste that completely fell off from it, and your eyes are unstained by ointment. Your body is drenched with drops of tears.$āśācchedini dūti bāndhavajanasyājñātapīḍāgame vāpīṃ snātum ito gatāsi na punas tasyādhamasyāntikam#You have gone from here to bathe in a lake that destroys the hopes of messengers and relatives, but not to that wretch again.$sd under#End of the fifty-eighth chapter from the beginning. ] Chapter Iii.$skmsauka suvibhokasya#End of Act Four: Mādanika and shārvILAKA Shākuni and shārvILAKA Sumāntra and shārvILAKA Vibhīshaka and shārvILAKA Sarasvati and shārvILAKA Madhava and shārvILAKA Mādhava and shārvILAKA The$kiṃ tvaṃ nigūhase dūti stanau vaktraṃ ca pāṇinā#O messenger! Why are you hiding your breasts and mouth with your hand?$savraṇā eva śobhante śūrādharapayodharāḥ#The lips and breasts of brave ones are beautiful, though they still have wounds.$sādhu dūti punaḥ sādhu kartavyaṃ kim ataḥ param#O messenger! Excellent. What else do you wish me to do?$yan madarthe virugṇāsi dantair api nakhair api#For my sake, you have shattered your teeth and nails.$vihāraḥ kaṇṭhadeśas te dūti pravrajitāsi kim#Your neck is the monastery. Are you a nun or a renunciant?$adharo vītarāgas te kaṣāye tava locane#Your lips are devoid of redness. Your eyes are red.$dūti kiṃ tena pāpena śāstrātikramakāriṇā#O messenger! What is the point of that evil one transgressing the sacred texts?$pañca pañcanakhā bhakṣyāḥ ṣaṣṭhī tvaṃ yena khāditā#Five five-nailed animals may be eaten. The sixth is the one that has devoured you.$

nyūnādidoṣanāśārthamiti gha yajedasreṇa śuddhyarthamāhutīnāmiti gha vāstumaṇḍalamiti ga ṅa tata iti ślokārdhaṃ gha pustake vinyasedvaṃśamiti kha dvipadāḥ ṣaṭpadāstāstu vāstuntatrārcayed yathā smaret pūjāsu kuḍyādiniveśe uttarānanaṃ jānunī kūrparau śakthi diśi vātahutāśayoḥ paitryāṃ pādapuṭe raudryāṃ śiro sya hṛdaye ñjaliḥ asya dehe samārūḍhā devatāḥ pūjitāḥ śubhāḥ aṣṭau koṇādhipāstatra koṇārdheṣvaṣṭasu ṣaṭpadāstu marīcyādyā dikṣu pūrvādiṣu kramāt madhye catuṣpado brahmā śeṣāstu smṛtāḥ samastanāḍīsaṃyoge mahāmarmānujaṃ phalaṃ$In order to remove the defects of deficiency and the rest; i. e. for the purpose of removing the defects of omission and the rest. One should offer with the weapon for the purification of oblations. Vāstu-maṇḍalaṃ;thus in the Prakrit word vāstu-maṇḍala, square is to be construed. In the G book, half of the verse is completed with the words: Thence" etc. One should construct a bamboo-pile, says the Brāhmaṇa. Two-footed and six-footed animals should be worshipped therein in the same manner as in the case of a rectangular building. should face the north while worshipping and at the time of placing on the belly etc. two systems differ considerably in their manner of treating māyā.In the Paramarthasāra, we find, in effect, a polemical attack on Vedän-ta's views regarding śakti and māyā. Yogarāja (ad 15) reproaches the'Brahmavādins' for having considered mayā distinct from brahman, where-as, from the Saiva point of view, māyā is nothing but a realization of Siva'sśakti, understood initially as 'energy of freedom' (svatantryasakti). It is be- Knee, elbow, leg, direction, wind and fire. To the soles of his feet in the Pitrya, and to his heart in the Raudrīya, he should make the gesture of supplication. 1959B : 1 8 1 , 1 9[: "The translators of both MSgrBh and MSgrU indicate the compound °prabh iivitama bahuvrfhi samiisa by adding the particle can to arab tu phye ba."�.Cf. , e.g., ASBht P Shl 39a4ff, where the explananda (rten la dbang byed pa, etc.) are all markedzhes bya ba !a or zhes bya ba ni although there is no iti in the S anskrit original (ASBh 42,20ff: The auspicious gods who were worshipped assembled inside his body. There should be eight presiding deities of the angular points in the eight half chambers of the angular points. The six-footed animals Marīci and others should be duly located in the directions commencing with the east. The four-footed Brahmā is at the centre. The others are known to be. In the case of conjunction of whole nāḍīs, the effect is the younger brother of the great vital part.

nyūnādidoṣanāśārthamiti gha#In order to remove the defects of deficiency and the rest; i. e. for the purpose of removing the defects of omission and the rest.$yajedasreṇa śuddhyarthamāhutīnāmiti gha#One should offer with the weapon for the purification of oblations.$vāstumaṇḍalamiti ga ṅa#Vāstu-maṇḍalaṃ;thus in the Prakrit word vāstu-maṇḍala, square is to be construed.$tata iti ślokārdhaṃ gha pustake#In the G book, half of the verse is completed with the words: Thence" etc.$vinyasedvaṃśamiti kha#One should construct a bamboo-pile, says the Brāhmaṇa.$dvipadāḥ ṣaṭpadāstāstu vāstuntatrārcayed yathā#Two-footed and six-footed animals should be worshipped therein in the same manner as in the case of a rectangular building.$smaret pūjāsu kuḍyādiniveśe uttarānanaṃ#should face the north while worshipping and at the time of placing on the belly etc.$jānunī kūrparau śakthi diśi vātahutāśayoḥ#Knee, elbow, leg, direction, wind and fire.$paitryāṃ pādapuṭe raudryāṃ śiro sya hṛdaye ñjaliḥ#To the soles of his feet in the Pitrya, and to his heart in the Raudrīya, he should make the gesture of supplication.$asya dehe samārūḍhā devatāḥ pūjitāḥ śubhāḥ#The auspicious gods who were worshipped assembled inside his body.$aṣṭau koṇādhipāstatra koṇārdheṣvaṣṭasu#There should be eight presiding deities of the angular points in the eight half chambers of the angular points.$ṣaṭpadāstu marīcyādyā dikṣu pūrvādiṣu kramāt#The six-footed animals Marīci and others should be duly located in the directions commencing with the east.$madhye catuṣpado brahmā śeṣāstu smṛtāḥ#The four-footed Brahmā is at the centre. The others are known to be.$samastanāḍīsaṃyoge mahāmarmānujaṃ phalaṃ#In the case of conjunction of whole nāḍīs, the effect is the younger brother of the great vital part.$

avādayanta paṭahān gaṇāḥ śaṅkhāṃstathāpare mṛdaṅgāṃśca tathaivānye tasmin yuddhamahotsave tato devī triśūlena gadayā śaktivṛṣṭibhiḥ śaḍgādibhiśca śataśo nijaghāna mahāsurān pātayāmāsa caivānyān ghaṇṭāsvanavimohitān asurān bhuvi pāśena baddhvā cānyānakarṣayat kecid dvidhā kṛtāstīkṣṇaiḥ khaḍgapātaistathāpare vipothitā nipātena gadayā bhuvi śerate vemuśca kecidrudhiraṃ musale bhṛśaṃ hatāḥ kecinnapātitā bhūmau bhinnāḥ śūlena vakṣasi nirantarāḥ śaraugheṇa kṛtāḥ kecidraṇājire śailānukāriṇaḥ prāṇān mumucustridaśārdanāḥ keṣāñcidvāhavaśchinnāśchinnagrīvāstathāpare śirāṃsi peturanyeṣāmanye madhye vidāritāḥ vicchinnajaṅghāstvapare petururvyāṃ mahāsurāḥ$The large numbers of spectators played on drums, others on conch shells and roared in applause. In that great festival of the battle, other drums were sounded. The goddess hurled a trident, a club and a shower of spears. He killed hundreds of giant asuras with his spears and other weapons. He brought down others, confounded by the sound of the bells. He tied the asuras with a noose and dragged them down on the ground. Others were also dragged away. Some were sliced into two with the sharp paws of the sword. Others were struck in the chest with arrows that had been sharpened on stone. na cävadbärite ynkh......&. She has been brought down and is lying down on the ground, crushed by the club. Several vomited blood, having been severely struck with the club. Some were struck on the breast with spears, but did not fall down on the ground. In the field of battle, some were rendered incapable through that torrent of arrows. They were like mountains and could crush the gods, but gave up their lives. The arms of some were cut off; Others had their necks cut off. The heads of others fell down. Others were struck in the middle. With their thighs shattered, the great asuras fell down on the ground.

avādayanta paṭahān gaṇāḥ śaṅkhāṃstathāpare#The large numbers of spectators played on drums, others on conch shells and roared in applause.$mṛdaṅgāṃśca tathaivānye tasmin yuddhamahotsave#In that great festival of the battle, other drums were sounded.$tato devī triśūlena gadayā śaktivṛṣṭibhiḥ#The goddess hurled a trident, a club and a shower of spears.$śaḍgādibhiśca śataśo nijaghāna mahāsurān#He killed hundreds of giant asuras with his spears and other weapons.$pātayāmāsa caivānyān ghaṇṭāsvanavimohitān#He brought down others, confounded by the sound of the bells.$asurān bhuvi pāśena baddhvā cānyānakarṣayat#He tied the asuras with a noose and dragged them down on the ground. Others were also dragged away.$kecid dvidhā kṛtāstīkṣṇaiḥ khaḍgapātaistathāpare#Some were sliced into two with the sharp paws of the sword. Others were struck in the chest with arrows that had been sharpened on stone.$vipothitā nipātena gadayā bhuvi śerate#She has been brought down and is lying down on the ground, crushed by the club.$vemuśca kecidrudhiraṃ musale bhṛśaṃ hatāḥ#Several vomited blood, having been severely struck with the club.$kecinnapātitā bhūmau bhinnāḥ śūlena vakṣasi#Some were struck on the breast with spears, but did not fall down on the ground.$nirantarāḥ śaraugheṇa kṛtāḥ kecidraṇājire#In the field of battle, some were rendered incapable through that torrent of arrows.$śailānukāriṇaḥ prāṇān mumucustridaśārdanāḥ#They were like mountains and could crush the gods, but gave up their lives.$keṣāñcidvāhavaśchinnāśchinnagrīvāstathāpare#The arms of some were cut off; Others had their necks cut off.$śirāṃsi peturanyeṣāmanye madhye vidāritāḥ#The heads of others fell down. Others were struck in the middle.$vicchinnajaṅghāstvapare petururvyāṃ mahāsurāḥ#With their thighs shattered, the great asuras fell down on the ground.$

dasyūñchimyūṃśca puruhūta evairhatvā pṛthivyāṃ śarvā ni barhīt sanat kṣetraṃ sakhibhiḥ śvitnyebhiḥ sanatsūryaṃ sanadapaḥ suvajraḥ viśvāhendro adhivaktā no astvaparihvṛtāḥ sanuyāma vājam avasyavo vṛṣaṇaṃ vajradakṣiṇaṃ marutvantaṃ sakhyāya havāmahe yo vyaṃsaṃ jāhṛṣāṇena manyunā yaḥ śambaraṃ yo ahan piprumavratam indro yaḥ śuṣṇamaśuṣaṃ nyāvṛṇaṃ ma yasya dyāvāpṛthivī pauṃsyaṃ mahad yasya vrate varuṇo yasya sūryaḥ yasyendrasya sindhavaḥ saścati vrataṃ ma yo aśvānāṃ yo gavāṃ gopatirvaśī ya āritaḥ karmaṇi karmaṇi sthiraḥ vīḷościdindro yo asunvato vadho ma yo viśvasya jagataḥ prāṇatas patiryo brahmaṇe prathamo gā avindat$Dasyus, and Simyus [], much invoked; With these having slain, Sharva settled on the earth. With these friends, O white one, do thou win the field, Win the sun, win spoils, and have good thunder. Indra, all conquering, be our advocate; May we obtain strength when uninjured. We, desiring help, call for our friend the strong one, The thunderbolt that wields the Maruts on his right. He who smote Vimsha out of joyful wrath, Who slew Sambara who violated his vow, Who smote Viçvamitra out of rage, Who smote Puspa out of rage, Who smote Namuci out of rage, Who smote Visvakarman out of rage, Who smote Agni out of rage, Who smo Indra who smote away the dried, the burnt, the parched [], the unheated, the dry, and the defiled. Whose great manliness is Heaven and Earth, whose ordinance is Varuna, whose rule is Surya; He for whom the streams are Indra's observance fulfils his vow. He is the self-controlled master of horses and cows. He is noble and always engaged in his own tasks. AcknowledgmentsIntroductionContents1. The two Paramārthasāra1.1. The Paramārthasāra of Ādiśeṣa Indra is strong, who slayeth the man who presseth not; He is the lord of the breath of the entire universe. He is the one who was the first one to obtain cows for the brahman.

dasyūñchimyūṃśca puruhūta evairhatvā pṛthivyāṃ śarvā ni barhīt#Dasyus, and Simyus [], much invoked; With these having slain, Sharva settled on the earth.$sanat kṣetraṃ sakhibhiḥ śvitnyebhiḥ sanatsūryaṃ sanadapaḥ suvajraḥ#With these friends, O white one, do thou win the field, Win the sun, win spoils, and have good thunder.$viśvāhendro adhivaktā no astvaparihvṛtāḥ sanuyāma vājam#Indra, all conquering, be our advocate; May we obtain strength when uninjured.$avasyavo vṛṣaṇaṃ vajradakṣiṇaṃ marutvantaṃ sakhyāya havāmahe#We, desiring help, call for our friend the strong one, The thunderbolt that wields the Maruts on his right.$yo vyaṃsaṃ jāhṛṣāṇena manyunā yaḥ śambaraṃ yo ahan piprumavratam#He who smote Vimsha out of joyful wrath, Who slew Sambara who violated his vow, Who smote Viçvamitra out of rage, Who smote Puspa out of rage, Who smote Namuci out of rage, Who smote Visvakarman out of rage, Who smote Agni out of rage, Who smo$indro yaḥ śuṣṇamaśuṣaṃ nyāvṛṇaṃ ma#Indra who smote away the dried, the burnt, the parched [], the unheated, the dry, and the defiled.$yasya dyāvāpṛthivī pauṃsyaṃ mahad yasya vrate varuṇo yasya sūryaḥ#Whose great manliness is Heaven and Earth, whose ordinance is Varuna, whose rule is Surya;$yasyendrasya sindhavaḥ saścati vrataṃ ma#He for whom the streams are Indra's observance fulfils his vow.$yo aśvānāṃ yo gavāṃ gopatirvaśī ya āritaḥ karmaṇi karmaṇi sthiraḥ#He is the self-controlled master of horses and cows. He is noble and always engaged in his own tasks.$vīḷościdindro yo asunvato vadho ma#Indra is strong, who slayeth the man who presseth not;$yo viśvasya jagataḥ prāṇatas patiryo brahmaṇe prathamo gā avindat#He is the lord of the breath of the entire universe. He is the one who was the first one to obtain cows for the brahman.$

sarvam uddeśato jñātam ata uktaṃ na tan mayā yad ākārāś śataṃ svapne tat tad gaṇaśataṃ smṛtam tad eva tad rudraśataṃ rudrā api gaṇābhidhāḥ ekasmād bhagavaṃś cittāt kathaṃ cittaśataṃ kṛtam tatsvapnaśatarudreṇa dīpād dīpaśataṃ yathā nirāvaraṇasadbhāvā yad yathā kalpayanti ye tat tathāśu bhavaty eva na sāvaraṇasaṃvidaḥ sarvātmanas sarvagatvād yad yathā yatra bhāvyate tathānubhūyate tatra tat tat tajjñena nādhiyā kapālamālābharaṇo bhasmasnāyī digambaraḥ$Hevajrasarvatantranidānasandhyābhāṣo nāma tṛtīyaḥ paṭalaḥ ||PART II. CHAPTER ivatha Vajragarbhapramukhāḥ sarvaḍākinyaḥ samśayaprāptā daurmanas-prāptā bhagavantam Vajrasattvam evam āhuḥ | bhagavān samśayamapanayatu / (1)caryāpaṭale yad ākhyātam gītam nāṭyañ ca siddhidam ||tatra samdeho me vartate kim gītam nāṭyañ ca kim || (2)bhagavān āha || All this is known by me only by way of illustration; hence I have not said anything in reply to the objection that has been urged. The one hundred forms in a dream Are said to represent the one hundred gaṇas. I. Ätmakhyätih (Standpunkt des Yogäcärin).23-4 The same set of one hundred Rudras is also called gaṇa by the name of Rudras. Similarly, the same set of one hundred Rudras is also called gaṇa by the name of gaṇa by the name of gaṇa by the name of gaṇ Lord, how is it that from one thought a hundred thoughts are produced? Just as a hundred lamps are lit from one lamp by Rudra in the course of a hundred dreams. They have no obstructions and are real. Whatever they think about, Therefore, it quickly arises in such a way that there is no consciousness that is enveloped in hindrances. Because the All-Self is all-pervading, whatever it may be, and howsoever it may be meditated upon, everything becomes manifested in its own form; as has been declared in such texts asThe Self is omnipresent, etc., etc. (Bṛhadā. Upa. Iv. iv That which is perceived in that manner by the knower of that, that is not apprehended by the cognition; because what is actually apprehended by the cognition is something different from the thing apprehended by the cognition itself. [Tradition],: ... " (vaipulyam va p,;,na/l adhikrtya ... ). But there is no He wore garlands of skulls around his neck. He smeared himself with ashes and bathed naked.

sarvam uddeśato jñātam ata uktaṃ na tan mayā#All this is known by me only by way of illustration; hence I have not said anything in reply to the objection that has been urged.$yad ākārāś śataṃ svapne tat tad gaṇaśataṃ smṛtam#The one hundred forms in a dream Are said to represent the one hundred gaṇas.$tad eva tad rudraśataṃ rudrā api gaṇābhidhāḥ#The same set of one hundred Rudras is also called gaṇa by the name of Rudras. Similarly, the same set of one hundred Rudras is also called gaṇa by the name of gaṇa by the name of gaṇa by the name of gaṇ$ekasmād bhagavaṃś cittāt kathaṃ cittaśataṃ kṛtam#Lord, how is it that from one thought a hundred thoughts are produced?$tatsvapnaśatarudreṇa dīpād dīpaśataṃ yathā#Just as a hundred lamps are lit from one lamp by Rudra in the course of a hundred dreams.$nirāvaraṇasadbhāvā yad yathā kalpayanti ye#They have no obstructions and are real. Whatever they think about,$tat tathāśu bhavaty eva na sāvaraṇasaṃvidaḥ#Therefore, it quickly arises in such a way that there is no consciousness that is enveloped in hindrances.$sarvātmanas sarvagatvād yad yathā yatra bhāvyate#Because the All-Self is all-pervading, whatever it may be, and howsoever it may be meditated upon, everything becomes manifested in its own form; as has been declared in such texts asThe Self is omnipresent, etc., etc. (Bṛhadā. Upa. Iv. iv$tathānubhūyate tatra tat tat tajjñena nādhiyā#That which is perceived in that manner by the knower of that, that is not apprehended by the cognition; because what is actually apprehended by the cognition is something different from the thing apprehended by the cognition itself.$kapālamālābharaṇo bhasmasnāyī digambaraḥ#He wore garlands of skulls around his neck. He smeared himself with ashes and bathed naked.$

nirmalaṃ jñaptitāmātram ity asanmātrakhaṃ sthitam svapnasya vidyate draṣṭā sākāro yuṣmadādikaḥ draṣṭā tu sargasvapnasya cidvyomaivāmalaṃ svataḥ yathā draṣṭāmalaṃ vyoma dṛśyaṃ taddṛggataṃ tathā svapnarūpaṃ kacaty uccair jagat tenāmalaṃ nabhaḥ cidvyomno nākṛtes svapno hṛdi sphurati yas svataḥ sargas tasya kutas tena sākṛtitvaṃ kathaṃ bhavet sākārasyaiva yat svapnajagat tad vyoma kevalam nirākārasya cidvyomnas sargasvapna kathaṃ na kham nirupādānasambhāram abhittāv eva cinnabhaḥ paśyaty akṛtam evemaṃ jagatsvapnaṃ kṛtaṃ yathā mṛdvyā cidākāśamṛdā brahmaṇā brāhmaṇena khe kṛto pi na kṛtas sargamaṇḍapo kṣagavākṣakaḥ$It is stainless, pure consciousness; it remains in the non-existent-only sky. In a dream, there exists a seer with a form like you and the like. in VinSg is introduced by an explicit reference to the occurrence ofthis concept "in the Srutamayi Bhzlmi [of MauBh] on the occasion ofsummarizing the Mah'yana,,,ll i.e., in our passage. Therefore, theconclusion appears inevitable that at least this key-word, and thusprobably also the other unexpected ones, were inserted before the The spectator of the dream of creation is the clear vacuity of the Intellect itself. for the double purpose of regulating (the change produced by utterance,and the limitation of hearing)-that the Ear is that part of the Akāça,which has been modified by the Virtue and Vice (of the person having theEar).419"59-60. ""These objections also apply to the theory of the Vaiçëshi-"kas (who hold the Ear to be AÂkāça); and to the doctrine of Kapila (Sān-khya) also, as the Ear, &c., being all-pervading (inasmuch as all sense-organs are modifications of Self-consciousness, which is hield to be all-per-vading), the same process of reasoning would apply. Just as the spectator sees the invisible void, So he sees what is within the range of his vision. The world appears high in the form of a dream, whence the clear firmament. The dream that rises spontaneously in the heart, proceeds from the vacuity of the Intellect, and has no form at all. How could there be any creation of it? How then could it have a material shape? The world of a dream, which is possessed of a certain form, is only an empty void. The formless void of the Intellect, being devoid of creation and dream, it is impossible for it to be an empty vacuity. The vacuous sphere of the Intellect, which is free from all material and elemental productions, subsists without any basis or substratum in it. He sees the world as something that has not been created, as if it had been made in a dream. Brahmā with the soft clay of the intellect and a brāhmaṇa in the sky. Though fashioned, it is not fashioned. The waters of the ocean were created from the eye of Lord Brahmā in the form of a boar for the purpose of protection of the universe.

nirmalaṃ jñaptitāmātram ity asanmātrakhaṃ sthitam#It is stainless, pure consciousness; it remains in the non-existent-only sky.$svapnasya vidyate draṣṭā sākāro yuṣmadādikaḥ#In a dream, there exists a seer with a form like you and the like.$draṣṭā tu sargasvapnasya cidvyomaivāmalaṃ svataḥ#The spectator of the dream of creation is the clear vacuity of the Intellect itself.$yathā draṣṭāmalaṃ vyoma dṛśyaṃ taddṛggataṃ tathā#Just as the spectator sees the invisible void, So he sees what is within the range of his vision.$svapnarūpaṃ kacaty uccair jagat tenāmalaṃ nabhaḥ#The world appears high in the form of a dream, whence the clear firmament.$cidvyomno nākṛtes svapno hṛdi sphurati yas svataḥ#The dream that rises spontaneously in the heart, proceeds from the vacuity of the Intellect, and has no form at all.$sargas tasya kutas tena sākṛtitvaṃ kathaṃ bhavet#How could there be any creation of it? How then could it have a material shape?$sākārasyaiva yat svapnajagat tad vyoma kevalam#The world of a dream, which is possessed of a certain form, is only an empty void.$nirākārasya cidvyomnas sargasvapna kathaṃ na kham#The formless void of the Intellect, being devoid of creation and dream, it is impossible for it to be an empty vacuity.$nirupādānasambhāram abhittāv eva cinnabhaḥ#The vacuous sphere of the Intellect, which is free from all material and elemental productions, subsists without any basis or substratum in it.$paśyaty akṛtam evemaṃ jagatsvapnaṃ kṛtaṃ yathā#He sees the world as something that has not been created, as if it had been made in a dream.$mṛdvyā cidākāśamṛdā brahmaṇā brāhmaṇena khe#Brahmā with the soft clay of the intellect and a brāhmaṇa in the sky.$kṛto pi na kṛtas sargamaṇḍapo kṣagavākṣakaḥ#Though fashioned, it is not fashioned. The waters of the ocean were created from the eye of Lord Brahmā in the form of a boar for the purpose of protection of the universe.$

asti hi tatra tatra bhaktiraseṣv api guṇāḥ kāruṇyādayaḥ tadguṇakīrtiḥ svabhāva evāsāv iti śrīgītāsv api dṛṣṭam sthāne hṛṣīkeśa tava prakīrtyā jagat prahṛṣyaty anurajyate ca gītā ity ādau atra mahābhāgavatānām api bhagavata iva guṇaśravaṇaṃ matam iti śaunakokteḥ yadyapy atra guṇaśabdena rūpalīlayor api sauṣṭhavaṃ gṛhyate tathāpi tatprādhānyanirdeśāt pṛthaggrahaṇam jñeyam bhaktiṃ premāṇam amalāṃ kaivalyādīcchārahitām yatrottamaślokaguṇānuvādaḥ prastūyate grāmyakathāvighātaḥ niṣevyamāṇonudinaṃ mumukṣor matiṃ satīṃ yacchati vāsudeve bhp$There is a taste of devotion here and there. The virtues are compassion and so on. "words, that there is an idea of ""Disavowal."" Because the Bhāsbya does"explain the meaning of the Sutra, and it even explains Redundancy, &c.-"e.g. ""This aphorism is not able to signify, &c.,"" and ""The aphorism is""quite proper,"" &c., &c."42. And the Bhashya also speaks of non-suggestiveness, &c., with"regard to the aphorisms-all these become self-contradictory, if the ""Dis-" The renown of his qualities is in his very nature. O Hṛṣīkeśa, it is seen even in the Śrī Gītā: The world is delighted by your narration. as in the case of such expressions as gītā, song, and so forth. It is hard to decide whether the two expressions j uxtaposed in the etymological explanation of the ...name i'idanavijnana in S arhdh V.3 were from the outset aimed at different facets of the function ofappropriating the body, e.g., appropriation of a new body at the moment of ' linking up' and keeping ......&Iriputra lobt SubhUti: Er habe gesprochen, wie In this context, it is considered that even great bhāgavatas hear about the qualities of the Bhagavat. This is in accordance with the opinion of Shaunaka. Though here the term quality is meant to include elegance also in the two acts of beauty and pleasure, yet it is not always meant to be used in this sense; yet they have been mentioned separately, in view of the prominence of these latter. It is to be known as devotion and love. It is stainless and devoid of the desire for emancipation and the like. Where there is a description of the excellent qualities of the verse. This describes the qualities of the Supreme Being, as described in the preceding verses. In which there is a description of the qualities of the best verse. Where there is a description of the qualities of the best verse. Where there This will be like an obstruction to vulgar speech. He who desires liberation must make use of it day after day. He gives a devoted mind to Vāsudeva. This has been declared by the revered Vyāsa in his Śathapatha Brāhmaṇa (ii.

asti hi tatra tatra bhaktiraseṣv api#There is a taste of devotion here and there.$guṇāḥ kāruṇyādayaḥ#The virtues are compassion and so on.$tadguṇakīrtiḥ svabhāva evāsāv iti#The renown of his qualities is in his very nature.$śrīgītāsv api dṛṣṭam sthāne hṛṣīkeśa tava prakīrtyā jagat prahṛṣyaty#O Hṛṣīkeśa, it is seen even in the Śrī Gītā: The world is delighted by your narration.$anurajyate ca gītā ity ādau#as in the case of such expressions as gītā, song, and so forth.$atra mahābhāgavatānām api bhagavata iva guṇaśravaṇaṃ matam#In this context, it is considered that even great bhāgavatas hear about the qualities of the Bhagavat.$iti śaunakokteḥ#This is in accordance with the opinion of Shaunaka.$yadyapy atra guṇaśabdena rūpalīlayor api sauṣṭhavaṃ#Though here the term quality is meant to include elegance also in the two acts of beauty and pleasure, yet it is not always meant to be used in this sense;$gṛhyate tathāpi tatprādhānyanirdeśāt pṛthaggrahaṇam#yet they have been mentioned separately, in view of the prominence of these latter.$jñeyam bhaktiṃ premāṇam#It is to be known as devotion and love.$amalāṃ kaivalyādīcchārahitām#It is stainless and devoid of the desire for emancipation and the like.$yatrottamaślokaguṇānuvādaḥ#Where there is a description of the excellent qualities of the verse. This describes the qualities of the Supreme Being, as described in the preceding verses. In which there is a description of the qualities of the best verse. Where there is a description of the qualities of the best verse. Where there$prastūyate grāmyakathāvighātaḥ#This will be like an obstruction to vulgar speech.$niṣevyamāṇonudinaṃ mumukṣor#He who desires liberation must make use of it day after day.$matiṃ satīṃ yacchati vāsudeve bhp#He gives a devoted mind to Vāsudeva. This has been declared by the revered Vyāsa in his Śathapatha Brāhmaṇa (ii.$

idaṃ kasyāpi nākhyeyaṃ suguptaṃ bhūtivarddhanam ityuktvā kṛtyayā bhūyaḥ svasthāne sthāpito nṛpaḥ umayā nirmitātmārddhamuttaraṃ haranirmitam j ñātvaivāvadhyatāṃ caiva rājye buddhiṃ cakāra saḥ novāca kasyacit teṣu svānubhūtaṃ suyodhanaḥ prabhātāyāṃ tu śarvaryāṃ punaḥ karṇo vacobravīt bhṛtyaistavaiva pārthairyanmocitosi parantapa tena mānyodhikaṃ loke yad bhṛtyā eva tādṛśāḥ kimu tvaṃ rājaśārdūla taduttiṣṭha sthiro bhava yā ca terjunamāhātmye śaṅkā sā vyaitu me śṛṇu yāvannaivārjunaṃ hanyāṃ pādau prakṣāl aye svayam ityuktovarajaiścaiva sarvaiḥ śakuninā tathā yācito rathamāruhya yayau nāgapuraṃ drutam sakuṇḍalaṃ sakavacamavadhyaṃ sūryanandanam$This should not be divulged to anyone. It is extremely secret and leads to prosperity. LA~llIEIIT SCII~IlTlIAt:,;E:-;88Zusammenfassend läßt sich also feststellen: Die beiden in Kap. I Having said this, Kritya again instated the king in his own place. 515, n.544, n.570, n.575, n.577, n.592, n.595, n.600, n. The upper half was created by Umā and the lower half by Hara. As soon as he perceived that it was indestructible, he set his heart on kingship. However, Suyodhana did not tell anyone what he had thought of. When night had passed and it was morning, Karna again spoke these words. 90 Ursprünglichem Doppeldnnda;aber der zweite Strich ist gestrichen. O scorcher of enemies! It was your servants, the Parthas, who freed you. That is the reason in this world, servants who are like that deserve respect more than others. O tiger among kings! Arise and remain there. May your doubt concerning the greatness of Jina be dispelled. Listen to me. As long as I do not myself kick Ārjuna in the face with my foot. Thus addressed by all those who were born as boons and also by Shakuni, the great-souled lord of the birds spoke these beneficial words to his charioteer. Thus requested, he swiftly ascended a chariot and went to Nagapura. Suryas son cannot be killed. He possesses earrings and armour.

idaṃ kasyāpi nākhyeyaṃ suguptaṃ bhūtivarddhanam#This should not be divulged to anyone. It is extremely secret and leads to prosperity.$ityuktvā kṛtyayā bhūyaḥ svasthāne sthāpito nṛpaḥ#Having said this, Kritya again instated the king in his own place.$umayā nirmitātmārddhamuttaraṃ haranirmitam#The upper half was created by Umā and the lower half by Hara.$j ñātvaivāvadhyatāṃ caiva rājye buddhiṃ cakāra saḥ#As soon as he perceived that it was indestructible, he set his heart on kingship.$novāca kasyacit teṣu svānubhūtaṃ suyodhanaḥ#However, Suyodhana did not tell anyone what he had thought of.$prabhātāyāṃ tu śarvaryāṃ punaḥ karṇo vacobravīt#When night had passed and it was morning, Karna again spoke these words.$bhṛtyaistavaiva pārthairyanmocitosi parantapa#O scorcher of enemies! It was your servants, the Parthas, who freed you.$tena mānyodhikaṃ loke yad bhṛtyā eva tādṛśāḥ#That is the reason in this world, servants who are like that deserve respect more than others.$kimu tvaṃ rājaśārdūla taduttiṣṭha sthiro bhava#O tiger among kings! Arise and remain there.$yā ca terjunamāhātmye śaṅkā sā vyaitu me śṛṇu#May your doubt concerning the greatness of Jina be dispelled. Listen to me.$yāvannaivārjunaṃ hanyāṃ pādau prakṣāl aye svayam#As long as I do not myself kick Ārjuna in the face with my foot.$ityuktovarajaiścaiva sarvaiḥ śakuninā tathā#Thus addressed by all those who were born as boons and also by Shakuni, the great-souled lord of the birds spoke these beneficial words to his charioteer.$yācito rathamāruhya yayau nāgapuraṃ drutam#Thus requested, he swiftly ascended a chariot and went to Nagapura.$sakuṇḍalaṃ sakavacamavadhyaṃ sūryanandanam#Suryas son cannot be killed. He possesses earrings and armour.$

lāghave sauṣṭhave citre yātamekamanekatām dṛṣṭvā praviṣṭaṃ taṃ sarve kuruvīrāḥ samādravan ayaṃ gṛhīto yāto yaṃ hato yaṃ hantyayaṃ bahūn iti rājñāṃ ninādo būdabhimanyurathaṃ prati saratnamukuṭaiḥ śīrṣaiḥ saprāsāsiśaraiḥ karaiḥ sahemakavacaiḥ kāyaiḥ sakeyūrāṅgadairbhujaiḥ turaṅgaiḥ kṛttasāraṅgairbhinnakumbhaiśca kumbhibhiḥ nipatadbhiraviśrāntaśchannāṃ cakre sa medinīm vadhyamānaṃ balaṃ dṛṣṭvā saubhadreṇa prahāriṇā tamādravansasaṃrabdhāḥ drauṇikarṇakṛpādayaḥ tānbāṇavarṣiṇo vīrānvidhāya vimukhāñśaraiḥ śiro jahāra bhallena saubhadro śmakabhūpateḥ bhagne tato kurubale droṇakarṇakṛpāḥ punaḥ drauṇihārdikyagāndhāraśaraśalyabṛhadbalāḥ$In the lightness and fineness of a painting, what is one becomes many. On seeing him enter, all the brave ones among the Kurus attacked. •=sphuṭīkṛtasvasamvedyadharmakayamahāsukhaḥ ||(three lines missing that are preserved in Tibetan)³tasya Vajradharasyeha siddhiḥ karatale sthitetyādi ||1 Tib. reads sñiñ gi nor bur This one has been seized and has run away. This one has been slain and kills many. Such were the sounds made by the kings in the direction of Abhimanyus chariot. The heads were adorned with jewels and crowns and there were spears, swords and arrows in the hands. The bodies were clad in golden armour. The arms bore armlets and bracelets. The horses and the deer were shattered. The frontal globes of the elephants were shattered. The earth was strewn with those that were falling down, without finding a place to rest. Pt. I: Reconsidering the Origination of the Concept of alayavijnana He saw that the army was being slaughtered by Subhadras archer. Dronas son, Karna, Kripa and the others angrily rushed towards him. He released a shower of arrows and repulsed those brave ones with his arrows. Subhadras son used a broad-headed arrow to sever King Shamakas head. When the Kuru army was routed, Drona, Karna and Kripa attacked it again. Dronas son, Hardikya, Gandhara, Shara, Shalya and Brihadbala were on your side.

lāghave sauṣṭhave citre yātamekamanekatām#In the lightness and fineness of a painting, what is one becomes many.$dṛṣṭvā praviṣṭaṃ taṃ sarve kuruvīrāḥ samādravan#On seeing him enter, all the brave ones among the Kurus attacked.$ayaṃ gṛhīto yāto yaṃ hato yaṃ hantyayaṃ bahūn#This one has been seized and has run away. This one has been slain and kills many.$iti rājñāṃ ninādo būdabhimanyurathaṃ prati#Such were the sounds made by the kings in the direction of Abhimanyus chariot.$saratnamukuṭaiḥ śīrṣaiḥ saprāsāsiśaraiḥ karaiḥ#The heads were adorned with jewels and crowns and there were spears, swords and arrows in the hands.$sahemakavacaiḥ kāyaiḥ sakeyūrāṅgadairbhujaiḥ#The bodies were clad in golden armour. The arms bore armlets and bracelets.$turaṅgaiḥ kṛttasāraṅgairbhinnakumbhaiśca kumbhibhiḥ#The horses and the deer were shattered. The frontal globes of the elephants were shattered.$nipatadbhiraviśrāntaśchannāṃ cakre sa medinīm#The earth was strewn with those that were falling down, without finding a place to rest.$vadhyamānaṃ balaṃ dṛṣṭvā saubhadreṇa prahāriṇā#He saw that the army was being slaughtered by Subhadras archer.$tamādravansasaṃrabdhāḥ drauṇikarṇakṛpādayaḥ#Dronas son, Karna, Kripa and the others angrily rushed towards him.$tānbāṇavarṣiṇo vīrānvidhāya vimukhāñśaraiḥ#He released a shower of arrows and repulsed those brave ones with his arrows.$śiro jahāra bhallena saubhadro śmakabhūpateḥ#Subhadras son used a broad-headed arrow to sever King Shamakas head.$bhagne tato kurubale droṇakarṇakṛpāḥ punaḥ#When the Kuru army was routed, Drona, Karna and Kripa attacked it again.$drauṇihārdikyagāndhāraśaraśalyabṛhadbalāḥ#Dronas son, Hardikya, Gandhara, Shara, Shalya and Brihadbala were on your side.$

silver gold ṣoḍaśavedhikalkaḥ pūrvoktabhasmasūtena amlapiṣṭena lepayet caturguṇaṃ svarṇapatraṃ ruddhvā gajapuṭe pacet pādāṃśena punastasmin bhasmasūtaṃ niyojayet mardayedamlavargeṇa tadvadruddhvā puṭe pacet evaṃ catuḥpuṭaiḥ pakvaṃ mriyate hāṭakaṃ śubham tenaiva ṣoḍaśāṃśena drutaṃ tāraṃ tu vedhayet athavā patralepena divyaṃ bhavati kāṃcanam śatavedhikalkaḥ$Kautilya's Arthashastra An incision made by inserting the sixteen kinds of powdered lead into an ulcer is called a Gulma. [Thus ends Chapter Iv, The Appraisal of the Eighteenfold Policy in Book Iii, Concerning Law of the Arthasástra of Kautilya [B6] da ltar gyi 'du byed rnams ni mtshan nyid gsum gyis rab tu phy e ba yin te I 'das parnams kyi 'bras bu 'i dngos po dang I ma 'ongs pa rnams kyi rgyu 'i dngos po dang Irang gi mtshan nyid kyi rgyun m i 'chad pas so I I The body of the patient should be plastered with the ashes already mentioned and pasted with Amla Suta. A golden plate, four times its own weight, should be heated in an elephant's trunk and cooked over a charcoal fire with the admixture of the powders of all the foregoing drugs. The charioteer should again be engaged with a quarter part of the ashes. similarimprints ( viisanii) . It should then be similarly stirred with the drugs of the Amla-varga group and baked in an earthen pitcher. Similarly, pure gold will mature When it is folded in four. Then with the sixteenth part of it, one should pierce the target in quick succession. 893essential.Even if we also take upiidiina in a passive-objective sense in these occurrences,we would have to stress that for this monk disinterestedness (upekkhii) is not merely apossible obj ect of clinging in an abstract sense but one that is actually or at least latentif clungto by him individually, and that he is sa-upiidiina in the sense that he has something8actually or latently still clings to . 941 75 . 1 .2. The same formula as in the first part of the preceding passage is also used in3 5 . 1 1 8-1 1 9 (Sakka, PaPicasikha). 895 Here, however, the monk in question is a person who Or it becomes divine gold by being plastered with the leaves of trees. The paste prepared from sata-vedhi should be applied over the affected part. [] One aksha of each of the powders of haritaki and bibhitaka should be added to one aksha of each of the powders of daruharidra, vidari, amalaki, rasanjana, devadaru, shati, hingu, maricha, padmaka

silver gold ṣoḍaśavedhikalkaḥ#Kautilya's Arthashastra An incision made by inserting the sixteen kinds of powdered lead into an ulcer is called a Gulma. [Thus ends Chapter Iv, The Appraisal of the Eighteenfold Policy in Book Iii, Concerning Law of the Arthasástra of Kautilya$pūrvoktabhasmasūtena amlapiṣṭena lepayet#The body of the patient should be plastered with the ashes already mentioned and pasted with Amla Suta.$caturguṇaṃ svarṇapatraṃ ruddhvā gajapuṭe pacet#A golden plate, four times its own weight, should be heated in an elephant's trunk and cooked over a charcoal fire with the admixture of the powders of all the foregoing drugs.$pādāṃśena punastasmin bhasmasūtaṃ niyojayet#The charioteer should again be engaged with a quarter part of the ashes.$mardayedamlavargeṇa tadvadruddhvā puṭe pacet#It should then be similarly stirred with the drugs of the Amla-varga group and baked in an earthen pitcher.$evaṃ catuḥpuṭaiḥ pakvaṃ mriyate hāṭakaṃ śubham#Similarly, pure gold will mature When it is folded in four.$tenaiva ṣoḍaśāṃśena drutaṃ tāraṃ tu vedhayet#Then with the sixteenth part of it, one should pierce the target in quick succession.$athavā patralepena divyaṃ bhavati kāṃcanam#Or it becomes divine gold by being plastered with the leaves of trees.$śatavedhikalkaḥ#The paste prepared from sata-vedhi should be applied over the affected part. [] One aksha of each of the powders of haritaki and bibhitaka should be added to one aksha of each of the powders of daruharidra, vidari, amalaki, rasanjana, devadaru, shati, hingu, maricha, padmaka$

pra senānīḥ śūro agre rathānāṃ gavyanneti harṣate asya senā bhadrānkṛṇvannindrahavāntsakhibhya ā somo vastrā rabhasāni datte pra te dhārā madhumatīrasṛgranvāraṃ yatpūto atyeṣyavyam pavamāna pavase dhāma gonāṃ janayantsūryamapinvo arkaiḥ pra gāyatābhyarcāma devāntsomaṃ hinota mahate dhanāya svāduḥ pavatāmati vāramavyamā sīdatu kalaśaṃ deva induḥ pra hinvāno janitā rodasyo ratho na vājaṃ saniṣannayāsīt indraṃ gacchannāyudhā saṃśiśāno viśvā vasu hastayorādadhānaḥ takṣadyadī manaso venato vāgjyeṣṭhasya dharmaṃ dyukṣoranīke ādīmāyanvaramā vāvaśānā juṣṭaṃ patiṃ kalaśe gāva indum sākamukṣo marjayanta svasāro daśa dhīrasya dhītayo dhanutrīḥ$In front of the chariots the hero proceeds like a steed, his army rejoices. Making things auspicious [], O Indra, they invoke; Soma gives to his comrades garments that are swift. Thy streams full of sweetness have flowed forth, When thou art purified and must be crossed. O Pavamana, thou purifiest the dwelling of cattle, Begetting the sun with the lights. ‘relational compound’. If my understanding of the text is correct, what theSūtra had in mind is a double entendre in the sense of [S1] + [S5] (or[S6A/B]), which does not require the bahuvrīhi interpretation. It was in Journal of the hili Text Society, 26 (2000), pp. 1-42.BALCEROWICZ (Piotr), ''Animals within the Ontological Framework of Jainismand Buddhism: Pragmatic and Symbolic Implications", in Jinamanjari, 1.1(1990), pp. 10-22.CHAPPLE (Christopher Key), Nonviolence to Animals, Earth and Self in AsianTraditions, Albany, 1993.CHAPPLE (Christopher Key), ''Animals and Environment in the Buddhist BirthStories", in TUCKER (M. E.) and WILLIAMS CD. R) [eds.], Buddhism and Ecology, Harvard Univ. Press, Cambridge, Mass., 1997, pp. 131-148.DELEANU (Florin), "Buddhist "Ethology" in the PaIi Canon: Between Symboland Observation", in The Eastern Buddhist, 32.2 (2000), pp. 79-127. Sing forth, let us pay homage to the gods; Do ye urge on Soma for great wealth. Sweet let it flow again and again; May the steady god Indu sit in the jar. (tathat6,orbut Sending forth, the creator of the two worlds, He was seated like a chariot winning strength. Approaching Indra [], sharpening his weapons, Placing in his hands all kinds of wealth; When he had fashioned the law of mind, the reins of speech, The most excellent in the front of the heavenly one [], He with his hand cut off the hair on the head of him that was wont to sit at ease. Taking up the choicest things, imploring, The cows in the jar have drawn Indu, their dear lord; Sākamukṣa, Mārjayanta's sister, and ten of the Wise One's witticisms are his bowstrings.

pra senānīḥ śūro agre rathānāṃ gavyanneti harṣate asya senā#In front of the chariots the hero proceeds like a steed, his army rejoices.$bhadrānkṛṇvannindrahavāntsakhibhya ā somo vastrā rabhasāni datte#Making things auspicious [], O Indra, they invoke; Soma gives to his comrades garments that are swift.$pra te dhārā madhumatīrasṛgranvāraṃ yatpūto atyeṣyavyam#Thy streams full of sweetness have flowed forth, When thou art purified and must be crossed.$pavamāna pavase dhāma gonāṃ janayantsūryamapinvo arkaiḥ#O Pavamana, thou purifiest the dwelling of cattle, Begetting the sun with the lights.$pra gāyatābhyarcāma devāntsomaṃ hinota mahate dhanāya#Sing forth, let us pay homage to the gods; Do ye urge on Soma for great wealth.$svāduḥ pavatāmati vāramavyamā sīdatu kalaśaṃ deva induḥ#Sweet let it flow again and again; May the steady god Indu sit in the jar.$pra hinvāno janitā rodasyo ratho na vājaṃ saniṣannayāsīt#Sending forth, the creator of the two worlds, He was seated like a chariot winning strength.$indraṃ gacchannāyudhā saṃśiśāno viśvā vasu hastayorādadhānaḥ#Approaching Indra [], sharpening his weapons, Placing in his hands all kinds of wealth;$takṣadyadī manaso venato vāgjyeṣṭhasya dharmaṃ dyukṣoranīke#When he had fashioned the law of mind, the reins of speech, The most excellent in the front of the heavenly one [], He with his hand cut off the hair on the head of him that was wont to sit at ease.$ādīmāyanvaramā vāvaśānā juṣṭaṃ patiṃ kalaśe gāva indum#Taking up the choicest things, imploring, The cows in the jar have drawn Indu, their dear lord;$sākamukṣo marjayanta svasāro daśa dhīrasya dhītayo dhanutrīḥ#Sākamukṣa, Mārjayanta's sister, and ten of the Wise One's witticisms are his bowstrings.$

sānyā tu nīlajhiṇṭī nīlakuraṇṭaś ca nīlakusumā ca bāṇo bāṇā dāsī kaṇṭārttagalā ca saptasaṃjñā syāt jhiṇṭikāḥ kaṭukās tiktā dantāmayaśāntidāś ca śūlaghnāḥ vātakaphaśophakāsatvagdoṣavināśakāriṇyaḥ uṣṭrakāṇḍī raktapuṣpī jñeyā karabhakāṇḍikā raktā lohitapuṣpī ca varṇapuṣpī ṣaḍāhvayā uṣṭrakāṇḍī tu tiktoṣṇā rucyā hṛdrogahāriṇī tadbījaṃ madhuraṃ śītaṃ vṛṣyaṃ santarpaṇaṃ smṛtam tagaraṃ kuṭilaṃ vakraṃ vinamraṃ kuñcitaṃ natam śaṭhaṃ ca nahuṣākhyaṃ ca dadruhastaṃ ca barhaṇam piṇḍītagarakaṃ caiva pārthivaṃ rājaharṣaṇam kālānusārakaṃ kṣatraṃ dīnaṃ jihmaṃ munīndudhā tagaraṃ śītalaṃ tiktaṃ dṛṣṭidoṣavināśanam$The other varieties are Nīlajiṇṭi, Nīlakuraṇṭa, and Nīlakuṣmā. The seven are bāṇa, bāṇā, dāsi, kaṇṭā and ardtagalā. The Jhingtikas are pungent in taste, bitter in taste and prove curative in cases of Danta-roga as well as in colic pain. It destroys the deranged Vayu, Kapha, edema, cough and other cutaneous affections. Uṣṭrakāṇḍī red flower is known as karabhakaṇḍikā. Rakta, lohitatapushpi and varnapushpi are the six names of vataja kasa. Uṣṭrakāṇi has a bitter taste, is hot in potency, and proves curative in heart-diseases. The seeds of these plants are sweet, cooling in their potency, spermatopoietic and diuretic. Tagara is crooked, bent down, bent down and bent down. Nahuṣa, Śaṭha, Dadhṛhasta, and Barhaṇa. Piṅkṣītagara and the earthen Rājarṣaṇa. The kshatriyas follow the dictates of time. They are wretched and deceitful, like a sage who wishes to do good to others. Tagara is cooling, bitter and destroys the deranged Drishti.

sānyā tu nīlajhiṇṭī nīlakuraṇṭaś ca nīlakusumā ca#The other varieties are Nīlajiṇṭi, Nīlakuraṇṭa, and Nīlakuṣmā.$bāṇo bāṇā dāsī kaṇṭārttagalā ca saptasaṃjñā syāt#The seven are bāṇa, bāṇā, dāsi, kaṇṭā and ardtagalā.$jhiṇṭikāḥ kaṭukās tiktā dantāmayaśāntidāś ca śūlaghnāḥ#The Jhingtikas are pungent in taste, bitter in taste and prove curative in cases of Danta-roga as well as in colic pain.$vātakaphaśophakāsatvagdoṣavināśakāriṇyaḥ#It destroys the deranged Vayu, Kapha, edema, cough and other cutaneous affections.$uṣṭrakāṇḍī raktapuṣpī jñeyā karabhakāṇḍikā#Uṣṭrakāṇḍī red flower is known as karabhakaṇḍikā.$raktā lohitapuṣpī ca varṇapuṣpī ṣaḍāhvayā#Rakta, lohitatapushpi and varnapushpi are the six names of vataja kasa.$uṣṭrakāṇḍī tu tiktoṣṇā rucyā hṛdrogahāriṇī#Uṣṭrakāṇi has a bitter taste, is hot in potency, and proves curative in heart-diseases.$tadbījaṃ madhuraṃ śītaṃ vṛṣyaṃ santarpaṇaṃ smṛtam#The seeds of these plants are sweet, cooling in their potency, spermatopoietic and diuretic.$tagaraṃ kuṭilaṃ vakraṃ vinamraṃ kuñcitaṃ natam#Tagara is crooked, bent down, bent down and bent down.$śaṭhaṃ ca nahuṣākhyaṃ ca dadruhastaṃ ca barhaṇam#Nahuṣa, Śaṭha, Dadhṛhasta, and Barhaṇa.$piṇḍītagarakaṃ caiva pārthivaṃ rājaharṣaṇam#Piṅkṣītagara and the earthen Rājarṣaṇa.$kālānusārakaṃ kṣatraṃ dīnaṃ jihmaṃ munīndudhā#The kshatriyas follow the dictates of time. They are wretched and deceitful, like a sage who wishes to do good to others.$tagaraṃ śītalaṃ tiktaṃ dṛṣṭidoṣavināśanam#Tagara is cooling, bitter and destroys the deranged Drishti.$

mumoca bhagavāṃ śaṃbhuḥ purāṇy ādiśya vīryavān tato daityā mahābhāga saputrāḥ saparigrahāḥ bhasmībhūtā durātmāno bhinnāś ca tripure purā hatvā daityān mahādevaḥ sarvadevaiḥ sabhājitaḥ ṛṣibhiḥ saṃstutaś caiva parāṃ mudam upāgamat tato brahmā suraiḥ sārdhaṃ bṛhaspatipurogamaiḥ stutim ārebhire kartuṃ bhinne tripuramandire devyāḥ svayaṃvare vṛttaṃ śṛṇuṣvānyad dhanaṃjaya bālam aṅkagataṃ kṛtvā svayaṃ pañcaśikhaṃ punaḥ umā jijñāsamānā vai ko yam ity abravīt surān asūyataś ca śakrasya vajreṇa prahariṣyataḥ bāhuṃ savajraṃ śakrasya kruddhasyāstambhayat prabhuḥ prahasya bhagavāṃs tūrṇaṃ sarvalokeśvaraḥ śivaḥ tataḥ saṃstambhitabhujaḥ śakro devagaṇair vṛtaḥ jagāma śaraṇaṃ tūrṇaṃ brahmāṇaṃ prabhum avyayam$Having instructed the valiant one about the cities, the illustrious Shambhu freed her. O immensely fortunate one! The daityas were there, with their sons and their followers. In the city of Tripura, those evil-souled ones were shattered and reduced to ashes. Having killed the daityas, Mahadeva was worshipped by all the gods. He was praised by the rishis and obtained supreme delight. With the gods, with Brihaspati at the forefront, Brahma went there. When the palace of Tripura was destroyed, they started to chant songs of praise. O Dhananjaya! Listen to what happened at the svayamvara of the goddess. He then placed the child, Panchashikha, on his lap. Uma wished to find out who he was and asked the gods. Shakra will be envious and will strike you with the vajra. The lord paralysed the enraged Shakras arm, with the hand still holding the vajra. The illustrious Shiva, the lord of all the worlds, laughed. Surrounded by large numbers of gods, Shakras arms were paralysed. B. The Knowledge of Destruction He swiftly went and sought refuge with the lord, the undecaying Brahma.

mumoca bhagavāṃ śaṃbhuḥ purāṇy ādiśya vīryavān#Having instructed the valiant one about the cities, the illustrious Shambhu freed her.$tato daityā mahābhāga saputrāḥ saparigrahāḥ#O immensely fortunate one! The daityas were there, with their sons and their followers.$bhasmībhūtā durātmāno bhinnāś ca tripure purā#In the city of Tripura, those evil-souled ones were shattered and reduced to ashes.$hatvā daityān mahādevaḥ sarvadevaiḥ sabhājitaḥ#Having killed the daityas, Mahadeva was worshipped by all the gods.$ṛṣibhiḥ saṃstutaś caiva parāṃ mudam upāgamat#He was praised by the rishis and obtained supreme delight.$tato brahmā suraiḥ sārdhaṃ bṛhaspatipurogamaiḥ#With the gods, with Brihaspati at the forefront, Brahma went there.$stutim ārebhire kartuṃ bhinne tripuramandire#When the palace of Tripura was destroyed, they started to chant songs of praise.$devyāḥ svayaṃvare vṛttaṃ śṛṇuṣvānyad dhanaṃjaya#O Dhananjaya! Listen to what happened at the svayamvara of the goddess.$bālam aṅkagataṃ kṛtvā svayaṃ pañcaśikhaṃ punaḥ#He then placed the child, Panchashikha, on his lap.$umā jijñāsamānā vai ko yam ity abravīt surān#Uma wished to find out who he was and asked the gods.$asūyataś ca śakrasya vajreṇa prahariṣyataḥ#Shakra will be envious and will strike you with the vajra.$bāhuṃ savajraṃ śakrasya kruddhasyāstambhayat prabhuḥ#The lord paralysed the enraged Shakras arm, with the hand still holding the vajra.$prahasya bhagavāṃs tūrṇaṃ sarvalokeśvaraḥ śivaḥ#The illustrious Shiva, the lord of all the worlds, laughed.$tataḥ saṃstambhitabhujaḥ śakro devagaṇair vṛtaḥ#Surrounded by large numbers of gods, Shakras arms were paralysed.$jagāma śaraṇaṃ tūrṇaṃ brahmāṇaṃ prabhum avyayam#He swiftly went and sought refuge with the lord, the undecaying Brahma.$

vikṛtau saskṛtepi syād bībhatse rogitepi ca saskṛtaḥ kṛtrime śaste bhūṣite bhedyavanmataḥ saskṛta lakṣaṇopetā prabhūta prājya udgate prasṛtaḥ saprasāre syādvinīte vigatepi ca arddhāñjalau ca prasṛta jaṅghāyā prasṛtā matā sūnṛta maṅgale satyapriyavāci ca sūnṛtam prasūta vācyavajjāte prasūta kusumepi ca visṛta jñātasahṛṣṭapratīteṣvabhidheyavat nirmuktastyaktasaṅge syānmuktakañcukabhogini avyaktaḥ śaṅkare viṣṇāvavyakta mahadādike ātmanyapi syādavyaktamasphuṭe cābhidheyavat$It is also beneficial in disorders caused by derangement of the humours, abnormal aggravated morbific diets, and diseases brought about through a deranged condition of the bodily humours. That which is cleansed and brought into being is praiseworthy, while that which is artificially adorned and brought into being is considered to be destructible. Endowed with the marks of a perfected being, He has appeared very eminent. Prasritaḥ [prasrita] has prasāra. Vinīte and Vigata. One whose calves are elongated by a half añjali[] is considered to be elongated. Sūnṛta is auspiciousness. Sūnṛtatruthfulness and gentle speech. When a new born flower is spoken of as one that has put forth blossoms, even though the flowers have already put forth blossoms, the pronoun prūtaja must be regarded as figuratively applied to it. just as in the case of such words as viśrṛtā, jñāta, saḥ, hearti and so forth. . One will become liberated by renouncing all attachments, By divesting oneself of ones bodily coils and hoods. Unmanifest Śaṅkara and Viṣṇu. Unmanifest Mahat and the rest. The unmanifest can exist in ones own self, or in that which is not explicit, like words.

vikṛtau saskṛtepi syād bībhatse rogitepi ca#It is also beneficial in disorders caused by derangement of the humours, abnormal aggravated morbific diets, and diseases brought about through a deranged condition of the bodily humours.$saskṛtaḥ kṛtrime śaste bhūṣite bhedyavanmataḥ#That which is cleansed and brought into being is praiseworthy, while that which is artificially adorned and brought into being is considered to be destructible.$saskṛta lakṣaṇopetā prabhūta prājya udgate#Endowed with the marks of a perfected being, He has appeared very eminent.$prasṛtaḥ saprasāre syādvinīte vigatepi ca#Prasritaḥ [prasrita] has prasāra. Vinīte and Vigata.$arddhāñjalau ca prasṛta jaṅghāyā prasṛtā matā#One whose calves are elongated by a half añjali[] is considered to be elongated.$sūnṛta maṅgale satyapriyavāci ca sūnṛtam#Sūnṛta is auspiciousness. Sūnṛtatruthfulness and gentle speech.$prasūta vācyavajjāte prasūta kusumepi ca#When a new born flower is spoken of as one that has put forth blossoms, even though the flowers have already put forth blossoms, the pronoun prūtaja must be regarded as figuratively applied to it.$visṛta jñātasahṛṣṭapratīteṣvabhidheyavat#just as in the case of such words as viśrṛtā, jñāta, saḥ, hearti and so forth.$nirmuktastyaktasaṅge syānmuktakañcukabhogini#. One will become liberated by renouncing all attachments, By divesting oneself of ones bodily coils and hoods.$avyaktaḥ śaṅkare viṣṇāvavyakta mahadādike#Unmanifest Śaṅkara and Viṣṇu. Unmanifest Mahat and the rest.$ātmanyapi syādavyaktamasphuṭe cābhidheyavat#The unmanifest can exist in ones own self, or in that which is not explicit, like words.$

sa yāti paramaṃ sthānaṃ yatra gatvā na śocati ikṣubhiḥ saṃtatāṃ bhumiṃ yavagodhūmaśalinīm dadāti vedaviduṣe yaḥ sa bhūyo na jāyate gocarmamātrāmapi vā yo bhūmiṃ saṃprayacchati brāhmaṇāya daridrāya sarvapāpaiḥ pramucyate bhūmidānāt paraṃ dānaṃ vidyate neha kiñcana annadānaṃ tena tulyaṃ vidyādānaṃ tato dhikam yo brāhmaṇāya śāntāya śucaye dharmaśāline dadāti vidyāṃ vidhinā brahmaloke mahīyate dadyādaharahastvannaṃ śraddhayā brahmacāriṇe sarvapāpavinirmukto brahmaṇaḥ sthānamāpnuyāt gṛhasthāyānnadānena phalaṃ prāpnoti mānavaḥ āmamevāsya dātavyaṃ dattvāpnoti parāṃ gatim vaiśākhyāṃ paurṇamāsyāṃ tu brāhmaṇān sapta pañca vā upoṣya vidhinā śāntaḥ śuciḥ prayatamānasaḥ$t:\"L.JC\tJ>G~WO)~~$L.:iZß-"<t.:~'.t.:l:1~Ti:M~ I.::.*lTi:.: O)J: -j tJtJ>t: i:;,-e*tlfl--t 0<:'-/.:L ~ He goes to the supreme spot. Having gone there, one does not grieve. The ground was covered with sugar cane and barley and wheat. A person who donates to a person who is knowledgable about the Vedas, will never be born again. If a person donates only as much land as can be covered by a cow hide, he is swiftly dislodged from all the objects of pleasure. One who gives to a poor brahmana will be freed from all sins. In this world, there is no gift that is superior to giving away land. Giving food is equal to that and gift of knowledge is superior to that. There may be a brahmana who is tranquil, pure and devoted to dharma. A person who gives knowledge in accordance with the prescribed rites obtains greatness in Brahmas world. Every day, with devotion, food must be given to a brahmachari. Being freed from all sins, he would obtain Brahmās place. A man obtains fruits by giving food to a householder. One must give what is uncooked to him. If one gives, one attains the supreme objective. On the full moon day of Vaisakha, seven or five brahmanas should be summoned. Following the prescribed rites, he observed a fast. He was tranquil and pure and controlled in his mind.

sa yāti paramaṃ sthānaṃ yatra gatvā na śocati#He goes to the supreme spot. Having gone there, one does not grieve.$ikṣubhiḥ saṃtatāṃ bhumiṃ yavagodhūmaśalinīm#The ground was covered with sugar cane and barley and wheat.$dadāti vedaviduṣe yaḥ sa bhūyo na jāyate#A person who donates to a person who is knowledgable about the Vedas, will never be born again.$gocarmamātrāmapi vā yo bhūmiṃ saṃprayacchati#If a person donates only as much land as can be covered by a cow hide, he is swiftly dislodged from all the objects of pleasure.$brāhmaṇāya daridrāya sarvapāpaiḥ pramucyate#One who gives to a poor brahmana will be freed from all sins.$bhūmidānāt paraṃ dānaṃ vidyate neha kiñcana#In this world, there is no gift that is superior to giving away land.$annadānaṃ tena tulyaṃ vidyādānaṃ tato dhikam#Giving food is equal to that and gift of knowledge is superior to that.$yo brāhmaṇāya śāntāya śucaye dharmaśāline#There may be a brahmana who is tranquil, pure and devoted to dharma.$dadāti vidyāṃ vidhinā brahmaloke mahīyate#A person who gives knowledge in accordance with the prescribed rites obtains greatness in Brahmas world.$dadyādaharahastvannaṃ śraddhayā brahmacāriṇe#Every day, with devotion, food must be given to a brahmachari.$sarvapāpavinirmukto brahmaṇaḥ sthānamāpnuyāt#Being freed from all sins, he would obtain Brahmās place.$gṛhasthāyānnadānena phalaṃ prāpnoti mānavaḥ#A man obtains fruits by giving food to a householder.$āmamevāsya dātavyaṃ dattvāpnoti parāṃ gatim#One must give what is uncooked to him. If one gives, one attains the supreme objective.$vaiśākhyāṃ paurṇamāsyāṃ tu brāhmaṇān sapta pañca vā#On the full moon day of Vaisakha, seven or five brahmanas should be summoned.$upoṣya vidhinā śāntaḥ śuciḥ prayatamānasaḥ#Following the prescribed rites, he observed a fast. He was tranquil and pure and controlled in his mind.$

vaidyo avaidyāya nākāmo dadyād aṃśaṃ svato dhanāt pitṛdravyaṃ tad āśritya na cet tena tad āhṛtam dvāv āṃśau pratipadyeta vibhajann ātmanaḥ pitā samāṃśabhāginī mātā putrāṇāṃ syān mṛte patau jyeṣṭhāyāṃśo adhiko deyaḥ jyeṣṭhāya tu varaḥ smṛtaḥ samāṃśabhājaḥ śeṣāḥ syur aprattā bhaginī tathā kṣetrajeṣv api putreṣu tadvaj jāteṣu dharmataḥ varṇāvareṣv aṃśahānir ūḍhājāteṣv anukramāt pitraiva tu vibhaktā ye hīnādhikasamair dhanaiḥ teṣāṃ sa eva dharmaḥ syāt sarvasya hi pitā prabhuḥ$If the physician is unwilling, he should not give a portion of his own property to a non-learned person. If, however, he has not done the taking of the paternal property on the fathers behalf, then it becomes a case of fraudulent mortgage. Or, the meaning may be as follows:In the event of his having recourse to his fathers property, if he has not actually taken it, then he incurs If the father has a right to divide himself, he obtains two shares. On the death of her husband, the mother shall be entitled to an equal share in the property of her sons. It has been said that a special share should be given to the eldest and a boon should be granted to the eldest. The remaining shall have equal shares. If the sister has not given birth to a child, all the sons and grandsons shall share equally in the property acquired by each of them. The same is true of the legal sons who are kshetrajas. Among the several castes, those that are slightly lowerare to be deprived of their preferential share; i. e., those that are worse or not yet got atare to be respectively deprived of their due and deprived of their due; 117, nicht wie ibo II, 248). The sons who have been divided by their fathers with inferior, superior, or equal shares of property shall divide the ancestral property equally. According to the description of the twelve stages of abiding (vihiira) of a bodhisattva in thenon-conceptual awareness of Suchness is attained only in the ninth or tenth vihiira ( seventh orbhiimi): BoBho 2 1 9,23; 239,3 - 1 2 (though somehow prepared in the eighth vihiira: B oBhaDBhSR 47, 1 6f) . Cf. CHOONG 20 1 3 : 8 3 f; 9 8 ; DELEANU 2 0 1 3 : 909.=1613 Since he is the lord and father of everyone, he is their dharma.

vaidyo avaidyāya nākāmo dadyād aṃśaṃ svato dhanāt#If the physician is unwilling, he should not give a portion of his own property to a non-learned person.$pitṛdravyaṃ tad āśritya na cet tena tad āhṛtam#If, however, he has not done the taking of the paternal property on the fathers behalf, then it becomes a case of fraudulent mortgage. Or, the meaning may be as follows:In the event of his having recourse to his fathers property, if he has not actually taken it, then he incurs$dvāv āṃśau pratipadyeta vibhajann ātmanaḥ pitā#If the father has a right to divide himself, he obtains two shares.$samāṃśabhāginī mātā putrāṇāṃ syān mṛte patau#On the death of her husband, the mother shall be entitled to an equal share in the property of her sons.$jyeṣṭhāyāṃśo adhiko deyaḥ jyeṣṭhāya tu varaḥ smṛtaḥ#It has been said that a special share should be given to the eldest and a boon should be granted to the eldest.$samāṃśabhājaḥ śeṣāḥ syur aprattā bhaginī tathā#The remaining shall have equal shares. If the sister has not given birth to a child, all the sons and grandsons shall share equally in the property acquired by each of them.$kṣetrajeṣv api putreṣu tadvaj jāteṣu dharmataḥ#The same is true of the legal sons who are kshetrajas.$varṇāvareṣv aṃśahānir ūḍhājāteṣv anukramāt#Among the several castes, those that are slightly lowerare to be deprived of their preferential share; i. e., those that are worse or not yet got atare to be respectively deprived of their due and deprived of their due;$pitraiva tu vibhaktā ye hīnādhikasamair dhanaiḥ#The sons who have been divided by their fathers with inferior, superior, or equal shares of property shall divide the ancestral property equally.$teṣāṃ sa eva dharmaḥ syāt sarvasya hi pitā prabhuḥ#Since he is the lord and father of everyone, he is their dharma.$

karṇābhyāṃ te kaṅkūṣebhyaḥ bhatt kaṅkuśebhyaḥ yaḥ kṛṇoti pramotam bhatt pramodam andhaṃ kṛṇoti pūruṣam yasya hetoḥ pracyavate yakṣmo nāsata āsyataḥ viśvāṅgīnaṃ visalpakam bahir nirmantrayamahe yasya bhīmaḥ pratīkāśa udvepayati pūruṣam takmānaṃ śītaṃ rūraṃ ca taṃ te nir mantrayāmahe ya ūrū anusarpaty atho ye nu gavīnike bhatt eti gavīnike balāsam antar aṅgebhyo yadi kāmād apakāmād bhatt yadīkāmātavakāmād dhṛdayāj jāyate pari hṛdo balāsam aṅgebhyo$From both thine ears, from the Kanku-shes, eat, from the Kanku-shes. 894 (543a2 1 £)n o . 98 (:::: MN n o . 1 0) : fn. 2 1 1 2 (582b23) Whoever makes an idle rejoicing of his husband, It makes a man blind. SarildhBo 669c22-24). The Tun-huang version of the sentence (HAKAMAYA 1 986a: 602,4-8; 2008:680,2-6: 64b2-4) is unfortunately lacunary.2242 YBht P zi 3 04a3 (D zhi 289a3f; YBhc 696b23£); see KRAMER 2005 : 72 and 1 07 (# 5 . 4 ) ; TAKA­HASHI22432005 : 125 and 1 8 6 (# 1 .5 .4 ) . The cause from which they fall away. Consumption does not come from a non-existent thing. In the case of the Viśvāṅgas, there is combination; and in the case of the Visvāṅgas, there is conjunction. Outside, we will summon the Blessed One. The Blessed One said, Let us summon the Blessed One outside. The Blessed One said, Let us summon the Blessed One outside. The Blessed One said, Let us summon the Blessed One outside. The He has a formidable appearance. It agitates the mind of man. [] Hemorrhoids caused by consumption of takshma, shivering and burning sensation are cured by the administration of unctuous and hot decoctions. This we charm away for thee with our spells. j.s groupedsame terms,thj-s text."summary"by Bu ston as descrj-bing thethe The one which creeps along the thighs [], that is to say, the knee-joints. And those who are born from cows [] and those who are not of the same mother as they are born from wombs, forsooth do they become possessors of heavenly bliss; but those who are born from cows and those who are not of the same mother as they are born from wombs, forsooth do they become possessors Abbot: It's a cowherdess. Balasa from the interior of the limbs. If one marries a girl out of desire, Out of hatred, or out of passion; It springs from the heart, spreads around. from the heart strength from the limbs;

karṇābhyāṃ te kaṅkūṣebhyaḥ bhatt kaṅkuśebhyaḥ#From both thine ears, from the Kanku-shes, eat, from the Kanku-shes.$yaḥ kṛṇoti pramotam bhatt pramodam#Whoever makes an idle rejoicing of his husband,$andhaṃ kṛṇoti pūruṣam#It makes a man blind.$yasya hetoḥ pracyavate#The cause from which they fall away.$yakṣmo nāsata āsyataḥ#Consumption does not come from a non-existent thing.$viśvāṅgīnaṃ visalpakam#In the case of the Viśvāṅgas, there is combination; and in the case of the Visvāṅgas, there is conjunction.$bahir nirmantrayamahe#Outside, we will summon the Blessed One. The Blessed One said, Let us summon the Blessed One outside. The Blessed One said, Let us summon the Blessed One outside. The Blessed One said, Let us summon the Blessed One outside. The$yasya bhīmaḥ pratīkāśa#He has a formidable appearance.$udvepayati pūruṣam#It agitates the mind of man.$takmānaṃ śītaṃ rūraṃ ca#[] Hemorrhoids caused by consumption of takshma, shivering and burning sensation are cured by the administration of unctuous and hot decoctions.$taṃ te nir mantrayāmahe#This we charm away for thee with our spells.$ya ūrū anusarpaty#The one which creeps along the thighs [], that is to say, the knee-joints.$atho ye nu gavīnike#And those who are born from cows [] and those who are not of the same mother as they are born from wombs, forsooth do they become possessors of heavenly bliss; but those who are born from cows and those who are not of the same mother as they are born from wombs, forsooth do they become possessors$bhatt eti gavīnike#Abbot: It's a cowherdess.$balāsam antar aṅgebhyo#Balasa from the interior of the limbs.$yadi kāmād apakāmād bhatt yadīkāmātavakāmād#If one marries a girl out of desire, Out of hatred, or out of passion;$dhṛdayāj jāyate pari#It springs from the heart, spreads around.$hṛdo balāsam aṅgebhyo#from the heart strength from the limbs;$

sukhena labhate satyaṃsatyaṃ nirvāṇagāmikam duḥkhodayaṃ kaṭuphalaṃ duḥkhena saha pacyate anṛtaṃ sarvaduḥkhāntaṃ kaḥ pumān na vivarjayet nānyadeśāgataṃ satyaṃ nānyasmāt prārthyate hi tat sarvatīrthottamaṃ satyaṃ na tīrthasalilāvṛtam dīpānāṃ ca paro dīpaḥ satyaṃ buddhena deśitam auṣadhānāṃ paraṃ tacca sadā duḥkhaniṣūdanam amṛtañca viṣañcaiva jihvāpāśe sthitaṃ nṛṇām amṛtaṃ satyamityuktaṃ viṣaṃ tūktaṃ mṛṣāvacaḥ$Through happiness one gains the truth of what is true; through joy one gains the truth of what is true; through joy one gains the truth of what is true; through joy one gains the truth of what is true; through joy one gains the truth of what is true; through joy one gains the truth of what is true; through joy one gains the that which leads to Nirvāṇa, § 8.7.2.3.2]) Dhätus passenden Gestalt belassen. Und es wurde unterlassen, den mit der neuen Fassung unvereinbaren zweiten und dritten Satzder älteren Fassung zu tilgen.7.2.4.3 Das Wqrt *avafefa zeigt übrigens, daß die neuere Fassung keineswegs direkt und ausschließlich aus der bei Buddhavarman greifbarenälteren abgeleitet werden kann. Letztere liest nämlich im Zusammenhangmit der Erlangung des naivasarpjiiänäsarpjiiäyatana-dhätu nicht etwa, wieman angesichts des Wortlautes der neueren Fassung und der Päli-Versionerwartet, *sarpskära-avafefa-samäpatti-präptavya, sondern wie gesagt(§ 7.2.4.1) *sarpskära-vifefa-samäpaui-präptavya. Diese Lesart wird indirektauch von Hsüan-tsang bezeugt 175, allerdings im Zusammenhang mit dem It has a bitter fruit and ripens with suffering. Which man will not give up falsehood, when it brings an end to all misery? That which comes from another country is not true, for that is not sought from anyone else. It is true that this is the best among all the tirthas, but it is not surrounded by the waters of all the tirthas. The Buddha taught the truth That is the supreme lamp for all lights. It is the best of medicines and always destroys all unhappiness. Nectar and poison exist in the noose of mens tongue. Truth is said to be amrita. Poison is spoken of as falsehood.

sukhena labhate satyaṃsatyaṃ#Through happiness one gains the truth of what is true; through joy one gains the truth of what is true; through joy one gains the truth of what is true; through joy one gains the truth of what is true; through joy one gains the truth of what is true; through joy one gains the truth of what is true; through joy one gains the$nirvāṇagāmikam#that which leads to Nirvāṇa,$duḥkhodayaṃ kaṭuphalaṃ duḥkhena saha pacyate#It has a bitter fruit and ripens with suffering.$anṛtaṃ sarvaduḥkhāntaṃ kaḥ pumān na vivarjayet#Which man will not give up falsehood, when it brings an end to all misery?$nānyadeśāgataṃ satyaṃ nānyasmāt prārthyate hi tat#That which comes from another country is not true, for that is not sought from anyone else.$sarvatīrthottamaṃ satyaṃ na tīrthasalilāvṛtam#It is true that this is the best among all the tirthas, but it is not surrounded by the waters of all the tirthas.$dīpānāṃ ca paro dīpaḥ satyaṃ buddhena deśitam#The Buddha taught the truth That is the supreme lamp for all lights.$auṣadhānāṃ paraṃ tacca sadā duḥkhaniṣūdanam#It is the best of medicines and always destroys all unhappiness.$amṛtañca viṣañcaiva jihvāpāśe sthitaṃ nṛṇām#Nectar and poison exist in the noose of mens tongue.$amṛtaṃ satyamityuktaṃ viṣaṃ tūktaṃ mṛṣāvacaḥ#Truth is said to be amrita. Poison is spoken of as falsehood.$

parākramaṃ tu sūtānāṃ matvā rājānvamodata sairandhryāḥ sūtaputreṇa saha dāhaṃ viśāṃ pate tāṃ samāsādya vitrastāṃ kṛṣṇāṃ kamalalocanām momuhyamānāṃ te tatra jagṛhuḥ kīcakā bhṛśam tatas tu tāṃ samāropya nibadhya ca sumadhyamām jagmur udyamya te sarve śmaśānam abhitas tadā tatas te samanujñātāḥ sarve tatrāsya bāndhavāḥ ruruduḥ kīcakaṃ dṛṣṭvā paricāryābhitaḥ sthitāḥ āropya kṛṣṇām atha kīcakena nibadhya keśeṣu ca pādayoś ca te cāpi sūtā vacanair avocann uddiśya kṛṣṇām abhivīkṣya cainām yasyāḥ kṛte yaṃ nihato mahātmā tasmād dhi sā kīcakamārgagās tu anāryasattvena ca kīcakena gatāsunā sundarī svargalokam sāśeta kṛṣṇā śayane nibaddhā manasvinī caiva yaśasvinī ca vilambamānā vivaśā hi duṣṭais$Knowing the valour of the sutas, the king applauded them. O lord of the earth! Sairandhri was burnt down, together with the son of a suta. "- but generally to be distinguished from the 'other-worldly' purpose (which is not an ""end""),"mukti, liberation. In our text, however, some occurrences of śreyas appear to refer to mukti;see also n. 150 and 1421. dem die [üblen] Einflüsse geschwunden sind, ist das der Wiedergeburt He approached the terrified and lotus-eyed Krishna. On seeing her unconscious there, the Kichakas violently grabbed her. He made the slender-waisted one ascend and tied her up. All of them raised it and took it all the way to the cremation ground. Then, with the permission of all his relatives, he went to the hermitage of the king of the gandharvas and said, O unblemished one! O fortunate one! I am pleased with you. On seeing Kichaka, they surrounded him and began to weep. He made Kichaka ascend Krishnas chariot. They tied him up by the hair on his head and his feet. He then addressed the bards in these words: He pointed towards Krishna and glanced towards her. It is because of her that this great-souled one has been slain. Hence, dhī and sā follow the path of kīcaka. Kichaka is ignoble in his spirit. With her life gone Sundarī went to the world of heaven. The black antelope, tied to the bed, must lie down on it. You are spirited and famous. Helpless and overpowered by the wicked, they are lingering.

parākramaṃ tu sūtānāṃ matvā rājānvamodata#Knowing the valour of the sutas, the king applauded them.$sairandhryāḥ sūtaputreṇa saha dāhaṃ viśāṃ pate#O lord of the earth! Sairandhri was burnt down, together with the son of a suta.$tāṃ samāsādya vitrastāṃ kṛṣṇāṃ kamalalocanām#He approached the terrified and lotus-eyed Krishna.$momuhyamānāṃ te tatra jagṛhuḥ kīcakā bhṛśam#On seeing her unconscious there, the Kichakas violently grabbed her.$tatas tu tāṃ samāropya nibadhya ca sumadhyamām#He made the slender-waisted one ascend and tied her up.$jagmur udyamya te sarve śmaśānam abhitas tadā#All of them raised it and took it all the way to the cremation ground.$tatas te samanujñātāḥ sarve tatrāsya bāndhavāḥ#Then, with the permission of all his relatives, he went to the hermitage of the king of the gandharvas and said, O unblemished one! O fortunate one! I am pleased with you.$ruruduḥ kīcakaṃ dṛṣṭvā paricāryābhitaḥ sthitāḥ#On seeing Kichaka, they surrounded him and began to weep.$āropya kṛṣṇām atha kīcakena#He made Kichaka ascend Krishnas chariot.$nibadhya keśeṣu ca pādayoś ca#They tied him up by the hair on his head and his feet.$te cāpi sūtā vacanair avocann#He then addressed the bards in these words:$uddiśya kṛṣṇām abhivīkṣya cainām#He pointed towards Krishna and glanced towards her.$yasyāḥ kṛte yaṃ nihato mahātmā#It is because of her that this great-souled one has been slain.$tasmād dhi sā kīcakamārgagās tu#Hence, dhī and sā follow the path of kīcaka.$anāryasattvena ca kīcakena#Kichaka is ignoble in his spirit.$gatāsunā sundarī svargalokam#With her life gone Sundarī went to the world of heaven.$sāśeta kṛṣṇā śayane nibaddhā#The black antelope, tied to the bed, must lie down on it.$manasvinī caiva yaśasvinī ca#You are spirited and famous.$vilambamānā vivaśā hi duṣṭais#Helpless and overpowered by the wicked, they are lingering.$

siṃhanādaravāṃś caiva rathanemisvanāṃs tathā nāgānāṃ śṛṇu śabdaṃ ca pattīnāṃ ca sahasraśaḥ sādināṃ dravatāṃ caiva śṛṇu kampayatāṃ mahīm purastāt saindhavānīkaṃ droṇānīkasya pṛṣṭhataḥ bahutvād dhi naravyāghra devendram api pīḍayet aparyante bale magno jahyād api ca jīvitam tasmiṃś ca nihate yuddhe kathaṃ jīveta mādṛśaḥ sarvathāham anuprāptaḥ sukṛcchraṃ bata jīvitam laghvastraś citrayodhī ca praviṣṭas tāta bhāratīm sūryodaye mahābāhur divasaś cātivartate tanna jānāmi vārṣṇeya yadi jīvati vā na vā kurūṇāṃ cāpi tat sainyaṃ sāgarapratimaṃ mahat eka eva ca bībhatsuḥ praviṣṭas tāta bhāratīm aviṣahyāṃ mahābāhuḥ surair api mahāmṛdhe na ca me vartate buddhir adya yuddhe kathaṃ cana droṇo pi rabhaso yuddhe mama pīḍayate balam$There were roars like lions and the clatter of chariot wheels. Listen to the sounds of the elephants and the thousands of infantry. INDRABHŪTI II Listen to the horse-riders who are running away, making the earth tremble. Saindhavas array was in the front and Dronas array was at the rear. O tiger among men! There is plenty to satisfy even Indra of the gods. If one is immersed in limitless strength, one may even give up ones life. When he has been slain in the battle, how can someone like me remain alive? In every way, I have faced this calamity and the difficulties of life. O son! He is dexterous in the use of weapons and colourful in fighting and has penetrated the army of the Bharatas. O mighty-armed one! The sun has arisen and the day is passing. O Varshneya! I do not know whether he is alive or not. That army of the Kurus was like a giant ocean. O son! Bibhatsu has penetrated the army of the Bharatas alone. The mighty-armed one was incapable of withstanding it in a great battle, even against the gods. Today, my mind is never inclined to fight any more. Drona is impetuous in battle and he crushes my army.

siṃhanādaravāṃś caiva rathanemisvanāṃs tathā#There were roars like lions and the clatter of chariot wheels.$nāgānāṃ śṛṇu śabdaṃ ca pattīnāṃ ca sahasraśaḥ#Listen to the sounds of the elephants and the thousands of infantry.$sādināṃ dravatāṃ caiva śṛṇu kampayatāṃ mahīm#Listen to the horse-riders who are running away, making the earth tremble.$purastāt saindhavānīkaṃ droṇānīkasya pṛṣṭhataḥ#Saindhavas array was in the front and Dronas array was at the rear.$bahutvād dhi naravyāghra devendram api pīḍayet#O tiger among men! There is plenty to satisfy even Indra of the gods.$aparyante bale magno jahyād api ca jīvitam#If one is immersed in limitless strength, one may even give up ones life.$tasmiṃś ca nihate yuddhe kathaṃ jīveta mādṛśaḥ#When he has been slain in the battle, how can someone like me remain alive?$sarvathāham anuprāptaḥ sukṛcchraṃ bata jīvitam#In every way, I have faced this calamity and the difficulties of life.$laghvastraś citrayodhī ca praviṣṭas tāta bhāratīm#O son! He is dexterous in the use of weapons and colourful in fighting and has penetrated the army of the Bharatas.$sūryodaye mahābāhur divasaś cātivartate#O mighty-armed one! The sun has arisen and the day is passing.$tanna jānāmi vārṣṇeya yadi jīvati vā na vā#O Varshneya! I do not know whether he is alive or not.$kurūṇāṃ cāpi tat sainyaṃ sāgarapratimaṃ mahat#That army of the Kurus was like a giant ocean.$eka eva ca bībhatsuḥ praviṣṭas tāta bhāratīm#O son! Bibhatsu has penetrated the army of the Bharatas alone.$aviṣahyāṃ mahābāhuḥ surair api mahāmṛdhe#The mighty-armed one was incapable of withstanding it in a great battle, even against the gods.$na ca me vartate buddhir adya yuddhe kathaṃ cana#Today, my mind is never inclined to fight any more.$droṇo pi rabhaso yuddhe mama pīḍayate balam#Drona is impetuous in battle and he crushes my army.$

gaṇḍūṣamātrapāne tu aśvamedhaphalaṃ labhet svacchandaṃ yaḥ pibedaṃbhastasya muktiḥ kare sthitā tribhiḥ sārasvataṃ toyaṃ saptabhistvatha yāmunam nārmadaṃ daśabhirmāsairgāṅgaṃ varṣeṇa jīryati śāstreṇākṛtatoyānāṃ mṛtānāṃ kvāpi dehanām taduttaraphalāvāptirgaṅgāyāmasthiyogataḥ cāndrāyaṇasahasraṃ tu yaścaretkāyaśodhanam yaḥ pibettu yatheṣṭhaṃ hi gaṅgāmbhaḥ sa viśiṣyate gaṅgāṃ paśyati yaḥ stauti snāti bhaktyā pibejjalam sa svargaṃ jñānamamalaṃ yogaṃ mokṣaṃ ca vindati yastu sūryyāṃśuniṣṭaptaṃ gāṅgeyaṃ pibate jalam gomūtrayāvakāhārādgāṅgapānaṃ viśiṣyate$One would get the fruits of aśvamedha by drinking water of the measure of a gaṇa and a ūṣā. If anyone drinks the water as he pleases, salvation is within his reach. The water of Sarasvatī with three, the water of Yamunā with seven. ālokamanasikāra, etc., vii. p. 1160, 1177.Visuddhimagga, 425 (see Index and Warren, 293), Atthasālinī, 185, Compendium,passim; Spence Hardy, Eastern Monachism, 252; Kern, Geschiedenis, i.393 (“universal orcosmic circles"); Yogāvacara-Manual, p. xxix; Rhys Davis-Stede.Mahāvyutpatti, 72, Saṁgītiparyāya, 11th section, Sūtrālaṁkāra, vii. 9, xx. 44. Narmada is worn out in ten months and Ganga in one year. In the case of those whose bodies die somewhere without being sprinkled with water according to the rules laid down in the scriptures, there is no doubt about it. By offering ones bones in the waters of the Ganges, one obtains supreme fruits. Should one purify ones body And observe a thousand chandrāyaṇas, A person who drinks the waters of the Ganga is superior. 1Zahlen ohne weitere Kennzeichnungbeziehen sieh auf Verse des W. 37. Respectively: LaPra(Ch) 209b26 f. (LaPan 101,1-3; trans!. 95; MVu 21,14 f.); 21Oc2 A person who sees the Ganga, chants its praises, bathes in it and devoutly drinks its water, is freed from all sins. He obtains heaven, unblemished knowledge, yoga and moksha. One who drinks the waters of the Ganga, heated by the rays of the sun, is freed from all sins and goes to Brahmas eternal world. The drinking of Ganga is more wholesome than a diet of barley and cows urine.

gaṇḍūṣamātrapāne tu aśvamedhaphalaṃ labhet#One would get the fruits of aśvamedha by drinking water of the measure of a gaṇa and a ūṣā.$svacchandaṃ yaḥ pibedaṃbhastasya muktiḥ kare sthitā#If anyone drinks the water as he pleases, salvation is within his reach.$tribhiḥ sārasvataṃ toyaṃ saptabhistvatha yāmunam#The water of Sarasvatī with three, the water of Yamunā with seven.$nārmadaṃ daśabhirmāsairgāṅgaṃ varṣeṇa jīryati#Narmada is worn out in ten months and Ganga in one year.$śāstreṇākṛtatoyānāṃ mṛtānāṃ kvāpi dehanām#In the case of those whose bodies die somewhere without being sprinkled with water according to the rules laid down in the scriptures, there is no doubt about it.$taduttaraphalāvāptirgaṅgāyāmasthiyogataḥ#By offering ones bones in the waters of the Ganges, one obtains supreme fruits.$cāndrāyaṇasahasraṃ tu yaścaretkāyaśodhanam#Should one purify ones body And observe a thousand chandrāyaṇas,$yaḥ pibettu yatheṣṭhaṃ hi gaṅgāmbhaḥ sa viśiṣyate#A person who drinks the waters of the Ganga is superior.$gaṅgāṃ paśyati yaḥ stauti snāti bhaktyā pibejjalam#A person who sees the Ganga, chants its praises, bathes in it and devoutly drinks its water, is freed from all sins.$sa svargaṃ jñānamamalaṃ yogaṃ mokṣaṃ ca vindati#He obtains heaven, unblemished knowledge, yoga and moksha.$yastu sūryyāṃśuniṣṭaptaṃ gāṅgeyaṃ pibate jalam#One who drinks the waters of the Ganga, heated by the rays of the sun, is freed from all sins and goes to Brahmas eternal world.$gomūtrayāvakāhārādgāṅgapānaṃ viśiṣyate#The drinking of Ganga is more wholesome than a diet of barley and cows urine.$

atha dṛṣadamupadadhāti dhiṣaṇāsi parvatī prati tvādityāstvagvettviti dhiṣaṇā hi parvatī hi prati tvādityāstvagvettviti tatsaṃjñāmevaitatkṛṣṇājināya ca vadati nedanyo nyaṃ hinasāva itīyamevaiṣā pṛthivī rūpeṇa atha śamyāmudīcīnāgrāmupadadhāti diva skambhanīrasītyantarikṣameva rūpeṇāntarikṣeṇa hīme dyāvāpṛthivī viṣṭabdhe tasmādāha diva skambhanīrasīti athopalāmupadadhāti dhiṣaṇāsi pārvateyī prati tvā parvatī vettviti kanīyasī hyeṣā duhiteva bhavati tasmādāha pārvateyīti prati tvā parvatī vettviti prati hi svaḥ$He then lays down the Drisad. 'Thou art a rafter to the hills, but may the skin of the Adityas recognise', he says, for the rafter is indeed a rafter. 'But let the Parvatî know the skin of the Âdityas! '--this is merely a designation for it, and he thereby speaks of a black antelope-skin as one to be played upon. 'Hurl them not away from us! '--this earth, doubtless, is of the same form as this. He then lays down a yoke-halter with its tip towards the north. 'Thou art the support of the sky, lifted up by the clouds', the firmament [], forsooth. 'Thou art the prop of the sky' [], he says, for these two, heaven and earth, are propped up by the atmosphere in its form; therefore he says, 'Thou art the prop of the sky. ' He then lays down a pebble thereon, --for it is for the sake of that he thus lays down that he thus lays down that he thus lays down that he thus lays down that he thus lays down that he thus lays down that he thus lays down that he thus lays down that he thus lays down that he thus la 98 PP D 47b2/P 56a4-5 • II.n.103 PP D 48a1-2 / P 56b6-8 • II.n.104 PP D 48a5 / P 57b5 • II.n.102 577 P 75a6-7 II.n.PP D 48a5-6 303 PP D 48a5-7 / P 57a5-57b1 • II. 'Thou art the hearth of Parvati, may Parvati receive thee!'for she is too small. She is, as it were, a daughter: therefore he says, 'Pārvateyî. '--'May Parvatî acknowledge thee!'for heaven itself.

atha dṛṣadamupadadhāti#He then lays down the Drisad.$dhiṣaṇāsi parvatī prati tvādityāstvagvettviti dhiṣaṇā hi#'Thou art a rafter to the hills, but may the skin of the Adityas recognise', he says, for the rafter is indeed a rafter.$parvatī hi prati tvādityāstvagvettviti tatsaṃjñāmevaitatkṛṣṇājināya ca vadati nedanyo#'But let the Parvatî know the skin of the Âdityas! '--this is merely a designation for it, and he thereby speaks of a black antelope-skin as one to be played upon.$nyaṃ hinasāva itīyamevaiṣā pṛthivī rūpeṇa#'Hurl them not away from us! '--this earth, doubtless, is of the same form as this.$atha śamyāmudīcīnāgrāmupadadhāti#He then lays down a yoke-halter with its tip towards the north.$diva skambhanīrasītyantarikṣameva#'Thou art the support of the sky, lifted up by the clouds', the firmament [], forsooth.$rūpeṇāntarikṣeṇa hīme dyāvāpṛthivī viṣṭabdhe tasmādāha diva skambhanīrasīti#'Thou art the prop of the sky' [], he says, for these two, heaven and earth, are propped up by the atmosphere in its form; therefore he says, 'Thou art the prop of the sky. '$athopalāmupadadhāti#He then lays down a pebble thereon, --for it is for the sake of that he thus lays down that he thus lays down that he thus lays down that he thus lays down that he thus lays down that he thus lays down that he thus lays down that he thus lays down that he thus lays down that he thus la$dhiṣaṇāsi pārvateyī prati tvā parvatī vettviti kanīyasī hyeṣā#'Thou art the hearth of Parvati, may Parvati receive thee!'for she is too small.$duhiteva bhavati tasmādāha pārvateyīti prati tvā parvatī vettviti prati hi svaḥ#She is, as it were, a daughter: therefore he says, 'Pārvateyî. '--'May Parvatî acknowledge thee!'for heaven itself.$

sa dūtaḥ saṅkakoṭasthaṃ vallabhaṃ samupāgataḥ vijñāpayāmāsa tadā vallālanṛpaśāsanam vallāla uvāca yathāsmābhi rhi karttavyaṃ saṃyānaṃ prati kīkaṭam vidhāya sumahodyogaṃ ṣaḍṅgabalasaṃyutaiḥ tato vallabhacandraḥ sa gṛhṇan prāṇityalekhanam preṣayan tu sārddhakoṭiṃ suvarṇamiti māciram vallabha uvāca amitavyayinā rājñā kālikā pātitā sakṛt kiṃ brūmo nṛpatiṃ naivaṃ mayā dṛṣṭaḥ satāṃ vidhiḥ kasmādvā samarodyogaḥ labdhasya paripālanam rāṣṭrasyaivocitaṃ karttuṃ yuddhametadakāraṇam$The messenger returned to his beloved, who was in a corner of the trench. Then he submitted to the command of King Valla: Your Majesty, I have been duly honoured by all these kings as a sovereign emperor in the realm of the Balhālīkas. So please do not be displeased with me. On being thus addressed by his ministers, the Emperor then proce Berlin 1958.PVA = PramänavärtikabhQyam (Värtikalamkärah) of Prajfiäkaragupta,ed. R. SBiikrityäyana, Patna 1953.= Vijfiaptimätratäsiddhi des Hsüan-tsang (= T 1585).SiT= Taishö-Ausgabe des chinesischen Tripiwka.Tr 2Inzwischen konnten in den Turfan-Funden weitere Fragmente aus dem Vallahala said, O king! I am not delighted at the prospect of seeing you. We must make preparations for the journey to Kīkaṭa. He made great efforts and resorted to the six kinds of forces. Then Love's Moon, accepting the signet ring which he had received for saving his life, said: I am going to kill you with this signet ring. " So saying, he took up the signet ring and worshipped the deity of the gods in a secluded spot near the bank of the Ganges. 1 8 01 YBhBh 5 9 , 1 6 (see § 3 5 5 .2. 1 : [A6]) .408Pt. II: Reconsidering the vijnaptimatra(ta) Passage in Samdhinirmocanasutra VIII. 7aiambanavijnapti already discussed in § 3 5 5 . 1 and to the equivalent expression vi$ayavijnaptidenoting the function of (the traditional fOnTIS of) vijnana, as, e.g., at ASBh 1 3 ,6 (quotation18 2 Without any delay, send one and a half crore of gold pieces. Vallabha replied, O king! I am not delighted at the prospect of seeing you return. A king who spends too much has once Caused a bad time to slip away. What shall we say to the king? I have never seen such a decree of the good. Why are you preparing for a war and seeking to protect what you already possess? O lord of the earth! It is not desirable that I should be killed by you. Having been thus addressed, he again spoke these beneficial words to his charioteer. For a kingdom, it is proper to wage a war without reason.

sa dūtaḥ saṅkakoṭasthaṃ vallabhaṃ samupāgataḥ#The messenger returned to his beloved, who was in a corner of the trench.$vijñāpayāmāsa tadā vallālanṛpaśāsanam#Then he submitted to the command of King Valla: Your Majesty, I have been duly honoured by all these kings as a sovereign emperor in the realm of the Balhālīkas. So please do not be displeased with me. On being thus addressed by his ministers, the Emperor then proce$vallāla uvāca#Vallahala said, O king! I am not delighted at the prospect of seeing you.$yathāsmābhi rhi karttavyaṃ saṃyānaṃ prati kīkaṭam#We must make preparations for the journey to Kīkaṭa.$vidhāya sumahodyogaṃ ṣaḍṅgabalasaṃyutaiḥ#He made great efforts and resorted to the six kinds of forces.$tato vallabhacandraḥ sa gṛhṇan prāṇityalekhanam#Then Love's Moon, accepting the signet ring which he had received for saving his life, said: I am going to kill you with this signet ring. " So saying, he took up the signet ring and worshipped the deity of the gods in a secluded spot near the bank of the Ganges.$preṣayan tu sārddhakoṭiṃ suvarṇamiti māciram#Without any delay, send one and a half crore of gold pieces.$vallabha uvāca#Vallabha replied, O king! I am not delighted at the prospect of seeing you return.$amitavyayinā rājñā kālikā pātitā sakṛt#A king who spends too much has once Caused a bad time to slip away.$kiṃ brūmo nṛpatiṃ naivaṃ mayā dṛṣṭaḥ satāṃ vidhiḥ#What shall we say to the king? I have never seen such a decree of the good.$kasmādvā samarodyogaḥ labdhasya paripālanam#Why are you preparing for a war and seeking to protect what you already possess? O lord of the earth! It is not desirable that I should be killed by you. Having been thus addressed, he again spoke these beneficial words to his charioteer.$rāṣṭrasyaivocitaṃ karttuṃ yuddhametadakāraṇam#For a kingdom, it is proper to wage a war without reason.$

kiṣkindhāṃ samanuprāptau tau vā daśarathātmajau gatvā tu yadi kākutsthaṃ vakṣyāmi param apriyam na dṛṣṭeti mayā sītā tatas tyakṣyanti jīvitam paruṣaṃ dāruṇaṃ krūraṃ tīkṣṇam indriyatāpanam sītānimittaṃ durvākyaṃ śrutvā sa na bhaviṣyati taṃ tu kṛcchragataṃ dṛṣṭvā pañcatvagatamānasaṃ bhṛśānurakto medhāvī na bhaviṣyati lakṣmaṇaḥ vinaṣṭau bhrātarau śrutvā bharato pi mariṣyati bharataṃ ca mṛtaṃ dṛṣṭvā śatrughno na bhaviṣyati putrān mṛtān samīkṣyātha na bhaviṣyanti mātaraḥ kausalyā ca sumitrā ca kaikeyī ca na saṃśayaḥ kṛtajñaḥ satyasaṃdhaś ca sugrīvaḥ plavagādhipaḥ rāmaṃ tathā gataṃ dṛṣṭvā tatas tyakṣyanti jīvitam durmanā vyathitā dīnā nirānandā tapasvinī pīḍitā bhartṛśokena rumā tyakṣyati jīvitam vālijena tu duḥkhena pīḍitā śokakarśitā$Dasharathas two sons reached Kishkindha. gleich (d.h. unberührt, ohne Emotionen) ist wie der leereRaum oder eine [leere] Hand- (oder [glatte] Wasser-?)fläche". However, if I go to Kakutstha and tell him this extremely unpleasant news, he will not pardon me. p. 45,19-20; Paramārtha's version (T 16.677: 713b20) supports ngo bo nyid med pa(nyid) but not tsam. 19132,19133c19998,19999< R. C. Dwivedi 1977 (transl.): Kavyaprakāśa of Mammata: the poetic light.< Text with translation & Sampradayaprakasini of Srividyacakravartin Since I have not been able to see Sita, he will give up his life. They are harsh, terrible, cruel, sharp and scorchers of the senses. Hearing the terrible words about Sita, he will no longer exist. They saw him face this great hardship and his mind was on the point of death. The intelligent Lakshmana, who is extremely devoted to you, will no longer exist. Hearing that his two brothers are dead, Bharata also will die. On seeing that Bharata is dead, Shatrughna will no longer exist. On seeing their sons dead, they will no longer exist as mothers. There is no doubt that they are Kousalya, Sumitra and Kaikeyee. Sugriva, the lord of the apes, is grateful and fixed on the objective of truth. On seeing Rama face this state, they will give up their lives. The ascetic lady was distressed in her mind. She was miserable and dejected. She was miserable and without joy. Oppressed by grief for her husband, Rumā will give up her life. She was oppressed by sorrow on account of Vali and was afflicted by grief.

kiṣkindhāṃ samanuprāptau tau vā daśarathātmajau#Dasharathas two sons reached Kishkindha.$gatvā tu yadi kākutsthaṃ vakṣyāmi param apriyam#However, if I go to Kakutstha and tell him this extremely unpleasant news, he will not pardon me.$na dṛṣṭeti mayā sītā tatas tyakṣyanti jīvitam#Since I have not been able to see Sita, he will give up his life.$paruṣaṃ dāruṇaṃ krūraṃ tīkṣṇam indriyatāpanam#They are harsh, terrible, cruel, sharp and scorchers of the senses.$sītānimittaṃ durvākyaṃ śrutvā sa na bhaviṣyati#Hearing the terrible words about Sita, he will no longer exist.$taṃ tu kṛcchragataṃ dṛṣṭvā pañcatvagatamānasaṃ#They saw him face this great hardship and his mind was on the point of death.$bhṛśānurakto medhāvī na bhaviṣyati lakṣmaṇaḥ#The intelligent Lakshmana, who is extremely devoted to you, will no longer exist.$vinaṣṭau bhrātarau śrutvā bharato pi mariṣyati#Hearing that his two brothers are dead, Bharata also will die.$bharataṃ ca mṛtaṃ dṛṣṭvā śatrughno na bhaviṣyati#On seeing that Bharata is dead, Shatrughna will no longer exist.$putrān mṛtān samīkṣyātha na bhaviṣyanti mātaraḥ#On seeing their sons dead, they will no longer exist as mothers.$kausalyā ca sumitrā ca kaikeyī ca na saṃśayaḥ#There is no doubt that they are Kousalya, Sumitra and Kaikeyee.$kṛtajñaḥ satyasaṃdhaś ca sugrīvaḥ plavagādhipaḥ#Sugriva, the lord of the apes, is grateful and fixed on the objective of truth.$rāmaṃ tathā gataṃ dṛṣṭvā tatas tyakṣyanti jīvitam#On seeing Rama face this state, they will give up their lives.$durmanā vyathitā dīnā nirānandā tapasvinī#The ascetic lady was distressed in her mind. She was miserable and dejected. She was miserable and without joy.$pīḍitā bhartṛśokena rumā tyakṣyati jīvitam#Oppressed by grief for her husband, Rumā will give up her life.$vālijena tu duḥkhena pīḍitā śokakarśitā#She was oppressed by sorrow on account of Vali and was afflicted by grief.$

bhuktvā māsaṃ caredetat tatpāpasyāpanuttaye vārtākaṃ bhustṛṇaṃ śigruṃ khukhuṇḍaṃ karakaṃ tathā prājāpatyaṃ carejjagdhvā śaṅkhaṃ kumbhīkameva ca palāṇḍuṃ laśunaṃ caiva bhuktvā cāndrāyaṇaṃ caret nālikāṃ taṇḍulīyaṃ ca prājāpatyena śuddhyati aśmāntakaṃ tathā potaṃ taptakṛcchreṇa śuddhyati prājāpatyena śuddhiḥ syāt kakkubhāṇḍasya bhakṣaṇe alābuṃ kiṃśukaṃ caiva bhuktvā caitad vrataṃ caret udumbaraṃ ca kāmena taptakṛcchreṇa śuddhyati vṛthā kṛsarasaṃyāvaṃ pāyasāpūpasaṃkulam bhuktvā caivaṃ vidhaṃ tvannaṃ trirātreṇa viśuddhyati pītvā kṣīrāṇyapeyāni brahmacārī samāhitaḥ anirdaśāhaṃ gokṣīraṃ māhiṣaṃ cājameva ca$Having eaten it, one must perform this for a month, in order to cleanse oneself from the sin. Vārthaka, bhūstṛṇa, śigru, kṣunkha, karaka, dried ginger, pepper and long pepper. One should practise the prājāpatya after having eaten the conch and the Kumbhīka. One should practise cāndrāyaṇa after having eaten garlic and onion. Purity by Prājāpatya;i. e., purification is brought about by the Rite in honour of the Pitṛs, as also by that of the Nālikā and the Tāṇxūlīya texts. Ashmantaka and patola purification by taptakṛcchra. Purification by means of the Prājāpatya would be for one who has eaten the vessel containing burning embers. One should practise this vow after having eaten bottle-gourd or kiṃśuka. And udumbara, intentionally. Purification by means of the Taptakṛcchra. Useless is the mixture of dishes of rice and peas mixed with milk and cakes. After having eaten such food, one becomes pure after three nights. A person who is controlled and a brahmachari, drinks milk that cannot be drunk. For ten days, one must only subsist on cows milk, buffalo milk and goat milk.

bhuktvā māsaṃ caredetat tatpāpasyāpanuttaye#Having eaten it, one must perform this for a month, in order to cleanse oneself from the sin.$vārtākaṃ bhustṛṇaṃ śigruṃ khukhuṇḍaṃ karakaṃ tathā#Vārthaka, bhūstṛṇa, śigru, kṣunkha, karaka, dried ginger, pepper and long pepper.$prājāpatyaṃ carejjagdhvā śaṅkhaṃ kumbhīkameva ca#One should practise the prājāpatya after having eaten the conch and the Kumbhīka.$palāṇḍuṃ laśunaṃ caiva bhuktvā cāndrāyaṇaṃ caret#One should practise cāndrāyaṇa after having eaten garlic and onion.$nālikāṃ taṇḍulīyaṃ ca prājāpatyena śuddhyati#Purity by Prājāpatya;i. e., purification is brought about by the Rite in honour of the Pitṛs, as also by that of the Nālikā and the Tāṇxūlīya texts.$aśmāntakaṃ tathā potaṃ taptakṛcchreṇa śuddhyati#Ashmantaka and patola purification by taptakṛcchra.$prājāpatyena śuddhiḥ syāt kakkubhāṇḍasya bhakṣaṇe#Purification by means of the Prājāpatya would be for one who has eaten the vessel containing burning embers.$alābuṃ kiṃśukaṃ caiva bhuktvā caitad vrataṃ caret#One should practise this vow after having eaten bottle-gourd or kiṃśuka.$udumbaraṃ ca kāmena taptakṛcchreṇa śuddhyati#And udumbara, intentionally. Purification by means of the Taptakṛcchra.$vṛthā kṛsarasaṃyāvaṃ pāyasāpūpasaṃkulam#Useless is the mixture of dishes of rice and peas mixed with milk and cakes.$bhuktvā caivaṃ vidhaṃ tvannaṃ trirātreṇa viśuddhyati#After having eaten such food, one becomes pure after three nights.$pītvā kṣīrāṇyapeyāni brahmacārī samāhitaḥ#A person who is controlled and a brahmachari, drinks milk that cannot be drunk.$anirdaśāhaṃ gokṣīraṃ māhiṣaṃ cājameva ca#For ten days, one must only subsist on cows milk, buffalo milk and goat milk.$

rāyāṃ samyaksaṃbodhau tathā pariṇāmayāmīti tadanu puṣpāñjaliṃ kṛtvā oṃ sarvatathāgatasulalitanamitair namāmi bhagavantam amukanāthaṃ jāḥ hū va hūḥ pratīcchemaṃ puṣpāñjaliṃ nātha hāḥ iti paṭhitvā vandanāṃ kuryāt prajñāpāramitādīnām ityādi sugamanam bodhisatvabaliṃ datveti tatrāyaṃ vidhiḥ namo ratnatrayāya namo bhagavate surūpāya tathāgatāyārhate samyaksaṃbuddhāya tad oṃ sura prasuru tara tara sambhara smara santarpaya sarvapretānā ṃ svāhā anayā dhāraṇyā udakasahitaṃ bhakta ṃ sapta vārān parijapyācchaṭātrayam datvā sarvapretebhyo viviktapradeśe dātavyam$I dedicate in that way my wealth for the sake of perfect and complete awakening. Thereafter, one should offer a handful of flowers and recite the mantra: Oṁ! . I pay homage with the playful prostrations of all the Tathāgatas. The Blessed One, the protector of such-and-such a place, Jāhūṁ vaṁ hūṁ! Accept this handful of flowers. One should recite Nātha Hāḥ and make obeisance. of the perfection of wisdom, etc., and so on is the way leading to happiness. After having made an offering to a bodhisattva. The rule for this is as follows:Salutation to the gods. to the Three Jewels, SUEKI, Fumihiko **Jt~± (1991): Annen, Genshin p:~, $i:f~ (Daijo19). Tokyo: ChU6butten **{.b.A, ChUgoku Nippon hen ~OO ~k6ronsha.-(1995a): Heian shoki bukkyo shiso no kenkyu :ljl:WWi{.b.~}~,~O)~~(Studies of Buddhism during the early Heian period). Tokyo: Shunjusha. Homage to the Tathāgata, the arhat, the fortunate one who has a beautiful form! It is dedicated to the Completely Awakened One. Oṁ, Suraprasū, move on, move on! O Smara! Gratify me with the objects that you have gathered together. Am for all the ghosts, am, svâhâ! By means of this dhāraṇī, food should be mixed with water and given to a brāhmaṇa or a kṣatriya youth or a śūdra youth or an ascetic youth or an ascetic youth who has passed out of the studentship along with five or more years of seniority. One should repeat seven times, giving away three śaṭā. A place away from all the pretasi. e., an uninhabited spot; You should give it away, he replied.

rāyāṃ samyaksaṃbodhau tathā pariṇāmayāmīti#I dedicate in that way my wealth for the sake of perfect and complete awakening.$tadanu puṣpāñjaliṃ kṛtvā oṃ#Thereafter, one should offer a handful of flowers and recite the mantra: Oṁ!$sarvatathāgatasulalitanamitair namāmi#I pay homage with the playful prostrations of all the Tathāgatas.$bhagavantam amukanāthaṃ jāḥ hū va hūḥ#The Blessed One, the protector of such-and-such a place, Jāhūṁ vaṁ hūṁ!$pratīcchemaṃ puṣpāñjaliṃ#Accept this handful of flowers.$nātha hāḥ iti paṭhitvā vandanāṃ kuryāt#One should recite Nātha Hāḥ and make obeisance.$prajñāpāramitādīnām ityādi sugamanam#of the perfection of wisdom, etc., and so on is the way leading to happiness.$bodhisatvabaliṃ datveti#After having made an offering to a bodhisattva.$tatrāyaṃ vidhiḥ namo#The rule for this is as follows:Salutation to the gods.$ratnatrayāya#to the Three Jewels,$namo bhagavate surūpāya tathāgatāyārhate#Homage to the Tathāgata, the arhat, the fortunate one who has a beautiful form!$samyaksaṃbuddhāya tad#It is dedicated to the Completely Awakened One.$oṃ sura prasuru tara tara#Oṁ, Suraprasū, move on, move on!$sambhara smara santarpaya#O Smara! Gratify me with the objects that you have gathered together.$sarvapretānā ṃ svāhā#Am for all the ghosts, am, svâhâ!$anayā dhāraṇyā udakasahitaṃ bhakta ṃ#By means of this dhāraṇī, food should be mixed with water and given to a brāhmaṇa or a kṣatriya youth or a śūdra youth or an ascetic youth or an ascetic youth who has passed out of the studentship along with five or more years of seniority.$sapta vārān parijapyācchaṭātrayam datvā#One should repeat seven times, giving away three śaṭā.$sarvapretebhyo viviktapradeśe#A place away from all the pretasi. e., an uninhabited spot;$dātavyam#You should give it away, he replied.$

yaḥ śaṃsantaṃ yaḥ śaśamānamūtī pacantaṃ ca stuvantaṃca praṇeṣat tamu stuṣa indraṃ taṃ gṛṇīṣe yasmin purā vāvṛdhuḥ śāśaduśca sa vasvaḥ kāmaṃ pīparadiyāno brahmaṇyato nūtanasyāyoḥ so aṅgirasāmucathā jujuṣvān brahmā tūtodindro gātumiṣṇan muṣṇannuṣasaḥ sūryeṇa stavānaśnasya cicchiśnathat pūrvyāṇi ava priyamarśasānasya sāhvāñchiro bharad dāsasya svadhāvān sa vṛtrahendraḥ kṛṣṇayonīḥ purandaro dāsīrairayad vi ajanayan manave kṣāmapaśca satrā śaṃsaṃ yajamānasya tūtot tasmai tavasyamanu dāyi satrendrāya devebhirarṇasātau prati yadasya vajraṃ bāhvordhurhatvī dasyūn pura āyasīrni tārīt$He who directed him to recite, him who was reciting, him whose form was reciting, him who was cooking, and him who was singing praises. Praise him, praise Indra, praise him in whom they of old grew strong and subdued; He is wealthy, freely generous, And therefore the two must not be separated from each other through love and hatred. The Brahman of the Angirases, rejoicing in his praise, Eager to lengthen his song. Robbing [] the dawns with the sun, Of the praise of him that eateth not, ye have left the former things. He, slaying the dear head of the Dasa, The swift one, hath borne away his arrow's head. This Indra, slayer of Vrtra, the black-wombed, Purandara [], hath disclosed with the Dasiras; Kṣāmapā begot for Manu, Satrās the praise of the sacrificer; To him, to Indra at his session, have I bestowed wealth worthy of thee, Invincible conqueror with the gods. "the unauthoritativeness of the conception.""""44. ""Therefore the purity of the cause must be admitted to be the"means of the authoritativeness of a conception; while unauthoritativeness,"being natural, can only be indicated by the absence of such purity."""45. Through Invariable 'Concomitance' and Logical Difference 'also, unauthoritativeness cannot be said to result from any discrepancy (inthe cause): inasmuch as this (discrepancy) is not found to exist in thecase of a non-perception that is due to the absence of the cause (of When the Thunderbolt of his arm, slaying Dasyus, smote down the forts made of iron;

yaḥ śaṃsantaṃ yaḥ śaśamānamūtī pacantaṃ ca stuvantaṃca praṇeṣat#He who directed him to recite, him who was reciting, him whose form was reciting, him who was cooking, and him who was singing praises.$tamu stuṣa indraṃ taṃ gṛṇīṣe yasmin purā vāvṛdhuḥ śāśaduśca#Praise him, praise Indra, praise him in whom they of old grew strong and subdued;$sa vasvaḥ kāmaṃ pīparadiyāno brahmaṇyato nūtanasyāyoḥ#He is wealthy, freely generous, And therefore the two must not be separated from each other through love and hatred.$so aṅgirasāmucathā jujuṣvān brahmā tūtodindro gātumiṣṇan#The Brahman of the Angirases, rejoicing in his praise, Eager to lengthen his song.$muṣṇannuṣasaḥ sūryeṇa stavānaśnasya cicchiśnathat pūrvyāṇi#Robbing [] the dawns with the sun, Of the praise of him that eateth not, ye have left the former things.$ava priyamarśasānasya sāhvāñchiro bharad dāsasya svadhāvān#He, slaying the dear head of the Dasa, The swift one, hath borne away his arrow's head.$sa vṛtrahendraḥ kṛṣṇayonīḥ purandaro dāsīrairayad vi#This Indra, slayer of Vrtra, the black-wombed, Purandara [], hath disclosed with the Dasiras;$ajanayan manave kṣāmapaśca satrā śaṃsaṃ yajamānasya tūtot#Kṣāmapā begot for Manu, Satrās the praise of the sacrificer;$tasmai tavasyamanu dāyi satrendrāya devebhirarṇasātau#To him, to Indra at his session, have I bestowed wealth worthy of thee, Invincible conqueror with the gods.$prati yadasya vajraṃ bāhvordhurhatvī dasyūn pura āyasīrni tārīt#When the Thunderbolt of his arm, slaying Dasyus, smote down the forts made of iron;$

babhāra pūrṇaṃ parito mbarābdhis sandhyāruṇodyacchatagaṅgam aṅgam girivarṣaṇam ambuvarṣaṇaṃ vividhogrāyudhavarṣaṇaṃ tathā viṣamāśanivarṣaṇaṃ ca te śamam anyonyam athāgnivarṣaṇam anayan nayamārgakovidā dalitāśeṣagirīndrabhittayaḥ sasṛjuś ca samaṃ samantataḥ kakubaṅgeṣv iva puṣpavarṣaṇam devāsurās sarasasaṅgarasambhramārtā anyonyam aṅgadalanākulahetihastāḥ dāmendraḍimbadahanāḥ pṛthupīṭhapīṭhaiḥ kīrṇāsṛjo nabhasi babhramur ākṣipantaḥ chinnaiś śiraḥkarabhujorubharair bhramadbhir ākāśakośaśalabhair aśivais tadānīm āsīj jagajjaṭharam abhravarair ivograir ābhāskaraṃ sthagitadiktaṭaśailajālam$reborn in hell, the neutral [primary] vipiika-states are followedby a continuous flow of states ofwith painful feelings arising from the [primary] vjpiika (*vipiikaja, i . e . , mediate results ofkarma) (YBht P zi 225a3 ; D zhi 2 1 4a l : de la sems can dmyal bar skyes pa 'i (D : skye ba 'i P)can rnams kyi rnam par smin pa 'i 11fiug thogs su ni rnam par smin pa las skyes pa 'i sdug bsngalI yid mi bde ba 'i rgyun 'brei par 'byung ngo I I). Nor does this theory, in spite of the expressionrue'flU"U, show any trace of vijnaptimiitratii.Buescher' s (B : 1 5 1 ) criticism of the respective remarks in S 1 98 7 : 1 79 as "rather speculative and The full ocean of the sky bore on all sides the body of Ganges, which was reddened by the rising twilight. Mountains showered down, water showered down and many kinds of fierce weapons rained down. They brought down showers of thunder and struck each other with weapons. Others brought down showers of fire. ..1 70 2we may then translate :'hccordance wIth the TIbetan translatIOn, Those who are skilled in the ways of good policy have destroyed all the walls of the king of mountains. Flowers were rained down simultaneously from all directions, like from the quarters of heaven. The gods and demons, bewildered by the joy of battle, clenched their fists to tear each other's limbs in twain. Streams of blood flowing from the big seats of elephants, horses and chariots dragged them to the sky, as if they were burnt by the flames emanating from the temples of Indra's thunderbolts. Many heads, arms and thighs were sliced down. Inauspicious locusts hovered around in the sky. The womb of the world was obscured by mighty clouds, which hid the sun from view, and enveloped the mountain ridges on all sides with darkness.

babhāra pūrṇaṃ parito mbarābdhis sandhyāruṇodyacchatagaṅgam aṅgam#The full ocean of the sky bore on all sides the body of Ganges, which was reddened by the rising twilight.$girivarṣaṇam ambuvarṣaṇaṃ vividhogrāyudhavarṣaṇaṃ tathā#Mountains showered down, water showered down and many kinds of fierce weapons rained down.$viṣamāśanivarṣaṇaṃ ca te śamam anyonyam athāgnivarṣaṇam#They brought down showers of thunder and struck each other with weapons. Others brought down showers of fire.$anayan nayamārgakovidā dalitāśeṣagirīndrabhittayaḥ#Those who are skilled in the ways of good policy have destroyed all the walls of the king of mountains.$sasṛjuś ca samaṃ samantataḥ kakubaṅgeṣv iva puṣpavarṣaṇam#Flowers were rained down simultaneously from all directions, like from the quarters of heaven.$devāsurās sarasasaṅgarasambhramārtā anyonyam aṅgadalanākulahetihastāḥ#The gods and demons, bewildered by the joy of battle, clenched their fists to tear each other's limbs in twain.$dāmendraḍimbadahanāḥ pṛthupīṭhapīṭhaiḥ kīrṇāsṛjo nabhasi babhramur ākṣipantaḥ#Streams of blood flowing from the big seats of elephants, horses and chariots dragged them to the sky, as if they were burnt by the flames emanating from the temples of Indra's thunderbolts.$chinnaiś śiraḥkarabhujorubharair bhramadbhir ākāśakośaśalabhair aśivais tadānīm#Many heads, arms and thighs were sliced down. Inauspicious locusts hovered around in the sky.$āsīj jagajjaṭharam abhravarair ivograir ābhāskaraṃ sthagitadiktaṭaśailajālam#The womb of the world was obscured by mighty clouds, which hid the sun from view, and enveloped the mountain ridges on all sides with darkness.$

paryūhamāṇaḥ śriyam eṣi sarvato amoghaṃ satyaṃ yaśa udyataṃ te brahmacārīṣṇaṃś carati rodasī ubhe yasmin devāḥ saṃmanaso bhavanti sa dādhāra pṛthivīṃ dyām utāmūṃ sa ācāryaṃ tapasā pipartu ācārya upanayamāno brahmacāriṇaṃ kṛṇute garbham antaḥ taṃ rātrīs tisra udare bibharti taṃ jātaṃ draṣṭum abhisaṃyanti devāḥ brahmacāriṇaṃ pitaro manuṣyā devajanā gandharvā enam anu yanti sarve trayastriṃśataṃ triśatān ṣaṭ sahasrān sarvān sa devāṃs tapasā piparti$sondern a l l e aktuellen Erkenntnisse als Vorstellung In every way, you are seeking to build a bridge for your prosperity. Your fame will never be in vain. It will spread around till the end of the yuga. Having said this, he was delighted and applauded Satyabhama by bowing down before him. The immensely energetic one joined his hands in salutation and said, O son! O son! I grant you permission to leave. The Brahmachāri walks over both the worlds. He in whom the gods are all one-minded. He supports the earth and yonder sky. Let him satisfy his teacher with asceticism. Teacher, when the Initiatory Ceremony is going on, i. e., when the Teacher is about to initiate the Religious Student;that is, when the Teacher is going to initiate the Religious Student, this latter should be regarded as his Preceptor. The Adhvaryu holds the pitcher in his hand, and places it between the two libations of clarified butter contained in the ladle. [The Adhvaryu] holds the pitcher in his left hand, and keeps the pitcher in his right hand; he keeps the pitcher in his left hand, and keeps the pitcher For three nights he holds him in his belly. pra) māṇasya prāguktatvāt |yadapyasya dūṣaṇatvenānayoḥ kāryayoḥ śivatvapaśutvarūpatvenaikasminnātma-ni samāveśātsahāvasthānavirodho nāstyevetyuktaṃ tadapyayuktaṃ parasparaparihā-rāvirodhe 'pyanayoritaretarābhāvarūpatvādvṛkṣatadabhāvayoriva naikasmātkāraṇā-dudbhavaḥ sambhavati yataḥ | ayameva cāsmākamatra pratijñāto 'rtha iti | viruddhayo-rapyanayoḥ sahā (navasthānopadarśanametaddoṣodbhāvanameva pratijñātārthābādhanāt | When he is born, the gods assemble to see him. Fathers, men, gods and men will honour the man who leads the life of a Brahmachari. All the gandharvas follow him. Thirty-threei. e., three hundred and thirty-six thousand;the term triśaṅga being derived from the root upa with the reflexive affix yat, and then the reflexive affix vati added to it;similarly in the He satisfies all the gods with his austerities.

paryūhamāṇaḥ śriyam eṣi sarvato#In every way, you are seeking to build a bridge for your prosperity.$amoghaṃ satyaṃ yaśa udyataṃ te#Your fame will never be in vain. It will spread around till the end of the yuga. Having said this, he was delighted and applauded Satyabhama by bowing down before him. The immensely energetic one joined his hands in salutation and said, O son! O son! I grant you permission to leave.$brahmacārīṣṇaṃś carati rodasī ubhe#The Brahmachāri walks over both the worlds.$yasmin devāḥ saṃmanaso bhavanti#He in whom the gods are all one-minded.$sa dādhāra pṛthivīṃ dyām utāmūṃ#He supports the earth and yonder sky.$sa ācāryaṃ tapasā pipartu#Let him satisfy his teacher with asceticism.$ācārya upanayamāno brahmacāriṇaṃ#Teacher, when the Initiatory Ceremony is going on, i. e., when the Teacher is about to initiate the Religious Student;that is, when the Teacher is going to initiate the Religious Student, this latter should be regarded as his Preceptor.$kṛṇute garbham antaḥ#The Adhvaryu holds the pitcher in his hand, and places it between the two libations of clarified butter contained in the ladle. [The Adhvaryu] holds the pitcher in his left hand, and keeps the pitcher in his right hand; he keeps the pitcher in his left hand, and keeps the pitcher$taṃ rātrīs tisra udare bibharti#For three nights he holds him in his belly.$taṃ jātaṃ draṣṭum abhisaṃyanti devāḥ#When he is born, the gods assemble to see him.$brahmacāriṇaṃ pitaro manuṣyā devajanā#Fathers, men, gods and men will honour the man who leads the life of a Brahmachari.$gandharvā enam anu yanti sarve#All the gandharvas follow him.$trayastriṃśataṃ triśatān ṣaṭ sahasrān#Thirty-threei. e., three hundred and thirty-six thousand;the term triśaṅga being derived from the root upa with the reflexive affix yat, and then the reflexive affix vati added to it;similarly in the$sarvān sa devāṃs tapasā piparti#He satisfies all the gods with his austerities.$

bhrātaraṃ mātur āsādya śalyaṃ madrajanādhipam yadi tvam aravindākṣa dayāvān na jighāṃsasi imaṃ pāpamatiṃ kṣudram atyantaṃ pāṇḍavān prati karṇam adya naraśreṣṭha jahy āśu niśitaiḥ śaraiḥ etat te sukṛtaṃ karma nātra kiṃ cin na yujyate vayam apy atra jānīmo nātra doṣo sti kaś cana dahane yat saputrāyā niśi mātus tavānagha dyūtārthe yac ca yuṣmāsu prāvartata suyodhanaḥ tatra sarvatra duṣṭātmā karṇo mūlam ihārjuna karṇād dhi manyate trāṇaṃ nityam eva suyodhanaḥ tato mām api saṃrabdho nigrahītuṃ pracakrame vyanāśeya ca yuṣmāsu acarmitaḥ suyodhanaḥ sic sthirā buddhir narendrasya dhārtarāṣṭrasya mānada karṇaḥ pārthān raṇe sarvān vijeṣyati na saṃśayaḥ karṇam āśritya kaunteya dhārtarāṣṭreṇa vigrahaḥ rocito bhavatā sārdhaṃ jānatāpi balaṃ tava$He approached his mothers brother, Shalya, the lord of Madra. O lotus-eyed one! It is because of your compassion that you do not wish to kill them. This evilminded one is extremely mean about the Pāndavas. O best of men! Kill Karna today with your sharp arrows. This is a good deed and there is nothing inappropriate in it. We also know that there is no sin attached to it. O unblemished one! Your mother and her sons were burnt down in the night. For the sake of the gambling match, Suyodhana acted in this way towards you. O Arjuna! The evil-souled Karna is the root of everything. Suyodhana has always thought of Karna as a protector. He was enraged and tried to restrain me. Suyódhana will perish, shieldless as he is among you. "< periencer, but of ideal objects only - his ""use"" of them is ideational, rather than corporeal."< This is confirmed by SpN I 3 (quoted n. 253), where anubhavity glosses upalabdhr, whose< meaning, in the context of SpK I 3, is that of 'pure agent of experience'; cf. SpV I 5, p. 30:"< grahako 'pi māyīyaḥ pramātā atra vivakṣito na tättvika upalabdhṛmatrasvarūpaḥ, 'By ""subject"""< (grahaka), what is meant here is the empirical subject (māyīyaḥ pramātā), not the real one,---> between bhoga and anubhava, between bhoktṛ and anubhavitṛ: the anubhavitṛ is also an ex-"> periencer, but of ideal objects only — his “use"" of them is ideational, rather than corporeal."> This is confirmed by SpN I 3 (quoted n. 253), where anubhavitr glosses upalabdhr, whose O one who grants honours! The intelligence of Dhritarashtras son, Indra among men, is firm. There is no doubt that Karna will defeat all the Parthas in battle. O Kounteya! It was because of Karna that there was this conflict with Dhritarashtras son. I am pleased to be with you, even though I know about your strength.

bhrātaraṃ mātur āsādya śalyaṃ madrajanādhipam#He approached his mothers brother, Shalya, the lord of Madra.$yadi tvam aravindākṣa dayāvān na jighāṃsasi#O lotus-eyed one! It is because of your compassion that you do not wish to kill them.$imaṃ pāpamatiṃ kṣudram atyantaṃ pāṇḍavān prati#This evilminded one is extremely mean about the Pāndavas.$karṇam adya naraśreṣṭha jahy āśu niśitaiḥ śaraiḥ#O best of men! Kill Karna today with your sharp arrows.$etat te sukṛtaṃ karma nātra kiṃ cin na yujyate#This is a good deed and there is nothing inappropriate in it.$vayam apy atra jānīmo nātra doṣo sti kaś cana#We also know that there is no sin attached to it.$dahane yat saputrāyā niśi mātus tavānagha#O unblemished one! Your mother and her sons were burnt down in the night.$dyūtārthe yac ca yuṣmāsu prāvartata suyodhanaḥ#For the sake of the gambling match, Suyodhana acted in this way towards you.$tatra sarvatra duṣṭātmā karṇo mūlam ihārjuna#O Arjuna! The evil-souled Karna is the root of everything.$karṇād dhi manyate trāṇaṃ nityam eva suyodhanaḥ#Suyodhana has always thought of Karna as a protector.$tato mām api saṃrabdho nigrahītuṃ pracakrame#He was enraged and tried to restrain me.$vyanāśeya ca yuṣmāsu acarmitaḥ suyodhanaḥ sic#Suyódhana will perish, shieldless as he is among you.$sthirā buddhir narendrasya dhārtarāṣṭrasya mānada#O one who grants honours! The intelligence of Dhritarashtras son, Indra among men, is firm.$karṇaḥ pārthān raṇe sarvān vijeṣyati na saṃśayaḥ#There is no doubt that Karna will defeat all the Parthas in battle.$karṇam āśritya kaunteya dhārtarāṣṭreṇa vigrahaḥ#O Kounteya! It was because of Karna that there was this conflict with Dhritarashtras son.$rocito bhavatā sārdhaṃ jānatāpi balaṃ tava#I am pleased to be with you, even though I know about your strength.$

tasminnutpadyate rūpaṃ kimapyānandajaṃ param dhagityākārasaṃbhūtaṃ sphuratsaṃhārākārakam bhūrbhuvaḥsvaridaṃ sarvaṃ dyotayat sacarācaram bhāvanābalasāmarthyāt prajñopāyātmakaṃ śivam sarvakleśavinirmuktaṃ sarvalakṣaṇabhūṣitam śūnyatājñānasaṃbhūtaṃ nirdvandvaṃ paramaṃ śivam sarvākāravaropetaṃ grāhyagrāhakavarjitam jñānaṃ māyopamaṃ śuddhaṃ svacchaṃ prakṛtinirmalam śabdagandharasātītaṃ tathā sparśavivarjitam dṛśyate paramekena samādhau jñānacakṣuṣā chāyāmāyopamaṃ divyaṃ divyasaṃsthānasayutam sphurajjñānormimālābhirvividhānekavigraham indrāyudhanibhaṃ kāyaṃ labhante tattvabhāvakāḥ bhāvanāyogasāmarthyāt samayānāṃ ca pālanāt īdṛśaṃ prāpyate rūpaṃ na vācyaṃ yajjinairapi$In that state, there arises a certain type of supreme delight. It has emerged in the form of a flood and manifests itself in the form of destruction. It illuminated all the mobile and immobile objects of the earth, the firmament and heaven. Śiva is of the nature of wisdom and means by virtue of the power of contemplation. j....ElURG It is adorned with all the auspicious signs. It is free from all disturbing emotions And adorned by all good qualities. Born from the awareness of emptiness, It is supremely peaceful, free from opposites. Pt. I: Reconsidering the Origination of the Concept of alayavijnana It is endowed with the best of all aspects, yet it abandons the apprehended object and apprehending. Knowledge is like an illusion, Pure, clean, and naturally stainless. lavaṇasāgaramadhyajargya-mtshohi nań-skyes.lasuna sgog-pa.laharī rlabs.lan-tsvalinga II. vii. 5; xi. 2, 10.lekhanī smyug-gu. It is beyond sound, smell and taste. It is devoid of touch. Through the sight of knowledge, one sees the supreme in one kind of meditation. It was divine, like the shadow of a magical illusion, and had a divine foundation. With the garlands of waves of wisdom that are sparkling, Manifests various and manifold forms. Those who meditate on the truth obtain bodies that are like Indras weapon. It is due to the power of meditative development and observance of the prescribed rules. themselves, are expressly evaluated in positive terms, viz.. as "good persons" (sappurisa). The This kind of form is attained That cannot be described even by the victorious ones.

tasminnutpadyate rūpaṃ kimapyānandajaṃ param#In that state, there arises a certain type of supreme delight.$dhagityākārasaṃbhūtaṃ sphuratsaṃhārākārakam#It has emerged in the form of a flood and manifests itself in the form of destruction.$bhūrbhuvaḥsvaridaṃ sarvaṃ dyotayat sacarācaram#It illuminated all the mobile and immobile objects of the earth, the firmament and heaven.$bhāvanābalasāmarthyāt prajñopāyātmakaṃ śivam#Śiva is of the nature of wisdom and means by virtue of the power of contemplation.$sarvakleśavinirmuktaṃ sarvalakṣaṇabhūṣitam#It is adorned with all the auspicious signs. It is free from all disturbing emotions And adorned by all good qualities.$śūnyatājñānasaṃbhūtaṃ nirdvandvaṃ paramaṃ śivam#Born from the awareness of emptiness, It is supremely peaceful, free from opposites.$sarvākāravaropetaṃ grāhyagrāhakavarjitam#It is endowed with the best of all aspects, yet it abandons the apprehended object and apprehending.$jñānaṃ māyopamaṃ śuddhaṃ svacchaṃ prakṛtinirmalam#Knowledge is like an illusion, Pure, clean, and naturally stainless.$śabdagandharasātītaṃ tathā sparśavivarjitam#It is beyond sound, smell and taste. It is devoid of touch.$dṛśyate paramekena samādhau jñānacakṣuṣā#Through the sight of knowledge, one sees the supreme in one kind of meditation.$chāyāmāyopamaṃ divyaṃ divyasaṃsthānasayutam#It was divine, like the shadow of a magical illusion, and had a divine foundation.$sphurajjñānormimālābhirvividhānekavigraham#With the garlands of waves of wisdom that are sparkling, Manifests various and manifold forms.$indrāyudhanibhaṃ kāyaṃ labhante tattvabhāvakāḥ#Those who meditate on the truth obtain bodies that are like Indras weapon.$bhāvanāyogasāmarthyāt samayānāṃ ca pālanāt#It is due to the power of meditative development and observance of the prescribed rules.$īdṛśaṃ prāpyate rūpaṃ na vācyaṃ yajjinairapi#This kind of form is attained That cannot be described even by the victorious ones.$

āgaccha rājyam ucitāṅgavicāracāru prāgjanmamaṇḍalavare kuru nirviśaṅkam asmābhir arthijanakāmanirākṛtir hi dṛṣṭā na kācana kadācid apīti viddhi līlopākhyāne svapnapuruṣasatyatvanirūpaṇaṃ nāma sargaḥ tricatvāriṃśattamas sargaḥ asmin raṇavare rājan mṛtavyaṃ bhavatādhunā prāptavyaṃ prāktanaṃ rājyam etat pratyakṣam eva me kumāryā mantriṇā caiva tvayā ca prāktanaṃ puram āgantavyaṃ śavībhūtaṃ prāptavyaṃ taccharīrakam āvāṃ yāvo yathāyātaṃ vātarūpeṇa ca tvayā āgantavyaś ca taddeśaḥ kumāryā mantriṇāpi ca anyaiva gatir aśvasya gatir anyā kharoṣṭrayoḥ madaklinnakapolasya gatir anyaiva dantinaḥ prastuteti kathā yāvan mitho madhurabhāṣiṇoḥ$Come, rule without anxiety, in the excellent assembly of your ancestors, adorned with a suitable body and decorated with ornaments. We have never seen the refusal of the desires of mendicants; know this for certain. In the story of Līlā, there is a creation called The Examination of the Truths of the Dream-Man. End of the forty-third chapter. O king! In this supreme battle, you will now have to die. I can see it with my own eyes that you will get back your earlier kingdom. . With the minister, the princess, And you as the king, He will return to his old city. You will come when it has become a corpse, and you will recover your body. With you in the form of the wind, we will return to wherever we came from. The minister and the bride must also come to that country. The gait of horses is one thing, that of asses and camels is another. The movement of an elephant whose cheeks are drenched with rut is totally different from that of a camel. This concludes the story of the two, sweetly conversing.

āgaccha rājyam ucitāṅgavicāracāru prāgjanmamaṇḍalavare kuru nirviśaṅkam#Come, rule without anxiety, in the excellent assembly of your ancestors, adorned with a suitable body and decorated with ornaments.$asmābhir arthijanakāmanirākṛtir hi dṛṣṭā na kācana kadācid apīti viddhi#We have never seen the refusal of the desires of mendicants; know this for certain.$līlopākhyāne svapnapuruṣasatyatvanirūpaṇaṃ nāma sargaḥ#In the story of Līlā, there is a creation called The Examination of the Truths of the Dream-Man.$tricatvāriṃśattamas sargaḥ#End of the forty-third chapter.$asmin raṇavare rājan mṛtavyaṃ bhavatādhunā#O king! In this supreme battle, you will now have to die.$prāptavyaṃ prāktanaṃ rājyam etat pratyakṣam eva me#I can see it with my own eyes that you will get back your earlier kingdom.$kumāryā mantriṇā caiva tvayā ca prāktanaṃ puram#. With the minister, the princess, And you as the king, He will return to his old city.$āgantavyaṃ śavībhūtaṃ prāptavyaṃ taccharīrakam#You will come when it has become a corpse, and you will recover your body.$āvāṃ yāvo yathāyātaṃ vātarūpeṇa ca tvayā#With you in the form of the wind, we will return to wherever we came from.$āgantavyaś ca taddeśaḥ kumāryā mantriṇāpi ca#The minister and the bride must also come to that country.$anyaiva gatir aśvasya gatir anyā kharoṣṭrayoḥ#The gait of horses is one thing, that of asses and camels is another.$madaklinnakapolasya gatir anyaiva dantinaḥ#The movement of an elephant whose cheeks are drenched with rut is totally different from that of a camel.$prastuteti kathā yāvan mitho madhurabhāṣiṇoḥ#This concludes the story of the two, sweetly conversing.$

siayate mandraajanī codate praghnatāmiva vāram arṣati avye vadhūyuḥ śrathnāīte naptīḥ na śobhate ukṣā mimāti niktam somaḥ avyata amṛktena ruśatā vāsasā niḥnijānaḥ niḥnije upastaraṇam nabhasmayam dravayitnavaḥ prasupaḥ sargāsaḥ āśavaḥ na kim cana$Sīryātaḥ: ayi, bahutaram draṣṭaḥ! Mandara: As you say, my dear! If one accuses him, saying, You have committed an offence, one is to be dealt with as the witness. It was as if she had been struck. He rushes forward one time, for that is the first time he rushes forward;--this is the second time he rushes forward, for that is the third time he rushes forward: this is the fourth time he rushes forward, for that is the fifth time he rushes forward;--this is the sixth time he rushes forward, for that In the case of sheep, they may be taken to be brides. Sthāvaraka: They're unrestrained, they're out of their minds. RĀMAH: ayi, bahutaram draṣṭavyam! aye, bahutaram draṣṭavyam astreyyam astreyyam astreyyam astreyyam astreyyam astreyyam astreyyam ast Nepties. Sons born of mothers who have no sons. Sons born of wives who have no sons. Sons born of wives who have no sons. Sons born of wives who have no sons. Sons born of wives who have no sons. Sons born of w It does not look good. He measures bulls. Necklacedplaced under the foot-wear. Shoulder-pieceround the neck. Hips on hipsround the navel. Early in the middle of the day;i. e., when the sun has just risen and gone down, it is called Soma is untroubled. with ambrosia, when it is burning; if he wears a garment; without self-restraint; In the absence of all possessions. a bedspread, This is the sky. dravabitnavaḥ [dravabitnava] is derived from the root dravyavat, to be analysed as dravya and not from dravya with the corresponding suffix attached to it. Prasūpa. Sargasas. den SABh 44, 7 vorkommenden Ausdruck dharmadhätuvi&uddhilJ,, derdort offensichtlich gleichbedeutend ist mit dem dharmadhätur vi8uddha1J,von SA IX, 59 c). He does not eat the flesh of animals that have not been killed. Something, i. e. anything that may be called a something or something in which there is something wanting.

siayate#Sīryātaḥ: ayi, bahutaram draṣṭaḥ!$mandraajanī#Mandara: As you say, my dear!$codate#If one accuses him, saying, You have committed an offence, one is to be dealt with as the witness.$praghnatāmiva#It was as if she had been struck.$vāram arṣati#He rushes forward one time, for that is the first time he rushes forward;--this is the second time he rushes forward, for that is the third time he rushes forward: this is the fourth time he rushes forward, for that is the fifth time he rushes forward;--this is the sixth time he rushes forward, for that$avye vadhūyuḥ#In the case of sheep, they may be taken to be brides.$śrathnāīte#Sthāvaraka: They're unrestrained, they're out of their minds. RĀMAH: ayi, bahutaram draṣṭavyam! aye, bahutaram draṣṭavyam astreyyam astreyyam astreyyam astreyyam astreyyam astreyyam astreyyam ast$naptīḥ#Nepties. Sons born of mothers who have no sons. Sons born of wives who have no sons. Sons born of wives who have no sons. Sons born of wives who have no sons. Sons born of wives who have no sons. Sons born of w$na śobhate#It does not look good.$ukṣā mimāti#He measures bulls.$niktam#Necklacedplaced under the foot-wear. Shoulder-pieceround the neck. Hips on hipsround the navel. Early in the middle of the day;i. e., when the sun has just risen and gone down, it is called$somaḥ avyata#Soma is untroubled.$amṛktena ruśatā#with ambrosia, when it is burning;$vāsasā#if he wears a garment;$niḥnijānaḥ#without self-restraint;$niḥnije#In the absence of all possessions.$upastaraṇam#a bedspread,$nabhasmayam#This is the sky.$dravayitnavaḥ#dravabitnavaḥ [dravabitnava] is derived from the root dravyavat, to be analysed as dravya and not from dravya with the corresponding suffix attached to it.$prasupaḥ#Prasūpa.$sargāsaḥ#Sargasas.$āśavaḥ na#He does not eat the flesh of animals that have not been killed.$kim cana#Something, i. e. anything that may be called a something or something in which there is something wanting.$

bhrātṝn ekodarān api tau tām ākāśamārgeṇa nītavantau tapovanam mārgāyatanamārgeṣu sāmbhaḥsu gamitaśramām athāsthimayakāyānāṃ taḍidbabhrujaṭābṛtām te paśyaṃs tatra vṛndāni tāpasānāṃ tapasyatām pṛcchanti sma ca tatraikam abhivādya tapasvinam brahman brūhi tam uddeśaṃ yatrāste vegavān iti so bravīt parvatāgre sāv aṅguṣṭhāgreṇa tiṣṭhati$Brothers, even though they be of the same mother, or of the same father, or of the same mother;brother-in-law, father-in-law, mother-in-law, sister, brother-in-law, sister, brother-in The two of them took her through the air. The two of them then went to a hermitage and performed austerities in the forest. the path, the sensesphere of consciousness, and the path. She had subdued her exhaustion and was now submerged in the water. Then those that have a skeleton-like body. Her hair is matted and her brow is shaped like a braid of hair. There they saw herds of elephants, and when they had seen them, they said: This is our herd! This is our herd! And so they went on their way to a place where there was a great forest near the city of Ujjayinī. [] When they had seen the herds of elephants in that place, Ascetics engaged in austerities. This refers to ascetics engaged in penance. They then asked one of them, Where did you come from? The other replied, I came from the western region. He paid his respects to the ascetic. O Brahmā, please tell me where it is. 'Wherever the swift one is seated,'he says; '68 Eine dritte Divergenz - vivikta in PvSP (Dutt) und SSP (Gho~a) statt ·vimukta in EÄc- ist nur scheinbar, da auch die Gilgit-Hs. der PvSP und die tibetische Übersetzung der SSPebenso wie alle chinesischen Versionen vimukta haben, so daß es sich bei vivikta um eineFehllesung oder Textverderbnis, bestenfalls um eine" nachträgliche Änderung, handeln muß.(Z. On the top of the mountain, he said: "Look at him! Look at him! He's like a madman with a spear in his hand who wants to steal the treasure trove from the mountains by breaking into houses and robbing living beings. It stands on the tip of the thumb.

bhrātṝn ekodarān api#Brothers, even though they be of the same mother, or of the same father, or of the same mother;brother-in-law, father-in-law, mother-in-law, sister, brother-in-law, sister, brother-in$tau tām ākāśamārgeṇa#The two of them took her through the air.$nītavantau tapovanam#The two of them then went to a hermitage and performed austerities in the forest.$mārgāyatanamārgeṣu#the path, the sensesphere of consciousness, and the path.$sāmbhaḥsu gamitaśramām#She had subdued her exhaustion and was now submerged in the water.$athāsthimayakāyānāṃ#Then those that have a skeleton-like body.$taḍidbabhrujaṭābṛtām#Her hair is matted and her brow is shaped like a braid of hair.$te paśyaṃs tatra vṛndāni#There they saw herds of elephants, and when they had seen them, they said: This is our herd! This is our herd! And so they went on their way to a place where there was a great forest near the city of Ujjayinī. [] When they had seen the herds of elephants in that place,$tāpasānāṃ tapasyatām#Ascetics engaged in austerities. This refers to ascetics engaged in penance.$pṛcchanti sma ca tatraikam#They then asked one of them, Where did you come from? The other replied, I came from the western region.$abhivādya tapasvinam#He paid his respects to the ascetic.$brahman brūhi tam uddeśaṃ#O Brahmā, please tell me where it is.$yatrāste vegavān iti#'Wherever the swift one is seated,'he says;$so bravīt parvatāgre sāv#On the top of the mountain, he said: "Look at him! Look at him! He's like a madman with a spear in his hand who wants to steal the treasure trove from the mountains by breaking into houses and robbing living beings.$aṅguṣṭhāgreṇa tiṣṭhati#It stands on the tip of the thumb.$

na sidhyati kalau sūtaḥ saṃśayena prakurvatām chinnapakṣalakṣaṇa ūrdhvādhaḥpataneśakto niruddhādhvā na kuchaviḥ jīrṇābhrako bhavetsūtaḥ chinnapakṣaḥ sa ucyate mercury age according to abhra samābhrajīrṇe bālaḥ syāt kiśoro dviguṇābhrakaḥ yuvā caturguṇābhrāśī ṣaḍguṇābhrakajīrṇavān vṛddhaścaivātivṛddhaśca bhavedaṣṭaguṇābhrakaḥ bālastu kalpanīyena dehalohavidhāyakaḥ kumāraḥ piṣṭatāṃ prāpto dehalohakaro bhavet svarṇena sāritasūto yuvā siddhividhāyakaḥ dehalohakaro vṛddho bhavedbhasmatvamāgataḥ ativṛddho raso vṛddho vaktrasthaḥ sarvasiddhidaḥ tatra bālaḥ kumāraśca neṣyate tu rasāyane taruṇo roganāśārthaṃ deharakṣākarastathā$In kali yuga, those who act out of doubt do not succeed as charioteers. the signs of its wings being cut off; He is incapable of falling up and down. Having stopped the path, he has no bad colour. A charioteer whose wings have been clipped is said to be one whose wings have been clipped. In the body of Merchūri there is a cloud that rises upwards. One would be a child if the clouds have been worn out equally. One would be a child if the clouds are worn out doubly. . He will be young, four times as old as a cloud, And six times as old as a cloud. The clouds would be eight times more powerful, Whether old or very old. The child, on the other hand, is one who determines the physical constituents of the body in a definite manner. . When a young boy is crushed, His body will become as hard as steel. A youthful charioteer captivated by a golden, would bring about success. treatise, I. viii. 54.grub-ma Siddhā 'Perfected', one ofthe 32 *veins, I. i. 18.gro-ga bhūrja birch-bark, II. vii. 2.gros alocana deliberation, reflection, The old metal in the body would be reduced to ashes. The highly aggravated Rasa stays in the mouth and increases it. It yields all sorts of supernatural powers. The use of Rasayana is prohibited in the case of infants and children. A young man for the sake of curing the disease and one who saves the body.

na sidhyati kalau sūtaḥ saṃśayena prakurvatām#In kali yuga, those who act out of doubt do not succeed as charioteers.$chinnapakṣalakṣaṇa#the signs of its wings being cut off;$ūrdhvādhaḥpataneśakto niruddhādhvā na kuchaviḥ#He is incapable of falling up and down. Having stopped the path, he has no bad colour.$jīrṇābhrako bhavetsūtaḥ chinnapakṣaḥ sa ucyate#A charioteer whose wings have been clipped is said to be one whose wings have been clipped.$mercury age according to abhra#In the body of Merchūri there is a cloud that rises upwards.$samābhrajīrṇe bālaḥ syāt kiśoro dviguṇābhrakaḥ#One would be a child if the clouds have been worn out equally. One would be a child if the clouds are worn out doubly.$yuvā caturguṇābhrāśī ṣaḍguṇābhrakajīrṇavān#. He will be young, four times as old as a cloud, And six times as old as a cloud.$vṛddhaścaivātivṛddhaśca bhavedaṣṭaguṇābhrakaḥ#The clouds would be eight times more powerful, Whether old or very old.$bālastu kalpanīyena dehalohavidhāyakaḥ#The child, on the other hand, is one who determines the physical constituents of the body in a definite manner.$kumāraḥ piṣṭatāṃ prāpto dehalohakaro bhavet#. When a young boy is crushed, His body will become as hard as steel.$svarṇena sāritasūto yuvā siddhividhāyakaḥ#A youthful charioteer captivated by a golden, would bring about success.$dehalohakaro vṛddho bhavedbhasmatvamāgataḥ#The old metal in the body would be reduced to ashes.$ativṛddho raso vṛddho vaktrasthaḥ sarvasiddhidaḥ#The highly aggravated Rasa stays in the mouth and increases it. It yields all sorts of supernatural powers.$tatra bālaḥ kumāraśca neṣyate tu rasāyane#The use of Rasayana is prohibited in the case of infants and children.$taruṇo roganāśārthaṃ deharakṣākarastathā#A young man for the sake of curing the disease and one who saves the body.$