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kiṃ candaḥ kā devatā śroṇī iti jagatī canda ādityo devatā śro ṇī kiṃ candaḥ kā devatā yasmādidam prāṇādretaḥ sicyata ityaticandāścandaḥ prajāpatirdevatā kiṃ candaḥ kā devatā yoyamavāṅ prāṇa iti yajñāyajñiyaṃ cando vaiśvānaro devatā kiṃ candaḥ kā devatorū ityanuṣṭupcando viśve devā devatorū kiṃ candaḥ kā devatāṣṭhīvantāviti paṅktiścando maruto devatāṣṭhīvantau kiṃ candaḥ kā devatā pratiṣṭhe iti dvipadā cando viṣṇurdevatā pratiṣṭhe kiṃ candaḥ kā devatā prāṇā iti vicandāścando vāyurdevatā prāṇāḥ kiṃ candaḥ kā devatonātiriktānīti nyūnākṣarā canda āpo devatonātiriktāni saiṣātmavidyaivaitanmayo haivaitā devatā etamātmānamabhisambhavati na hātrānyā$'What metre and what deity are the hips? '--the metre Gagatî and the deity Âditya are the hips. 'What metre and what deities are there wherefrom this is sprinkled from the vital air?'The metre is beyond metres. Prajāpati is the deity. 'What metre and what deities are that downward breathing?'The metre Yagñâyagñiya and the deity Vaisvânara. 'What metre and what deity are the thighs?'The metre Anushtubh is the All-gods, and the deity the thighs. 'What metre and what deity are the two spits?'The metre Paṅkti and the deity the Maruts are the two spits. 'What metre and what deity are the feet?'The metre Dvipadâ and the deity Vishnu are the feet. 'What metre and what deity are the vital airs?'The metre Vikhandas, the deity Vâyu, and the vital airs. What is the metre and what is the deity less or excessive? The metre has lesser letters, and water has less or excessive deities. < sphitatva, flourishing, 173---> sphītatva, flourishing, 173 This, then, is the knowledge of the self, and it consists therein; and it is this deity that becomes possessed of that self, and no other disposer. | kiṃ candaḥ kā devatā śroṇī iti jagatī canda ādityo devatā śro ṇī#'What metre and what deity are the hips? '--the metre Gagatî and the deity Âditya are the hips.$kiṃ candaḥ kā devatā yasmādidam prāṇādretaḥ sicyata ityaticandāścandaḥ#'What metre and what deities are there wherefrom this is sprinkled from the vital air?'The metre is beyond metres.$prajāpatirdevatā#Prajāpati is the deity.$kiṃ candaḥ kā devatā yoyamavāṅ prāṇa iti yajñāyajñiyaṃ cando vaiśvānaro devatā#'What metre and what deities are that downward breathing?'The metre Yagñâyagñiya and the deity Vaisvânara.$kiṃ candaḥ kā devatorū ityanuṣṭupcando viśve devā devatorū#'What metre and what deity are the thighs?'The metre Anushtubh is the All-gods, and the deity the thighs.$kiṃ candaḥ kā devatāṣṭhīvantāviti paṅktiścando maruto devatāṣṭhīvantau#'What metre and what deity are the two spits?'The metre Paṅkti and the deity the Maruts are the two spits.$kiṃ candaḥ kā devatā pratiṣṭhe iti dvipadā cando viṣṇurdevatā pratiṣṭhe#'What metre and what deity are the feet?'The metre Dvipadâ and the deity Vishnu are the feet.$kiṃ candaḥ kā devatā prāṇā iti vicandāścando vāyurdevatā prāṇāḥ#'What metre and what deity are the vital airs?'The metre Vikhandas, the deity Vâyu, and the vital airs.$kiṃ candaḥ kā devatonātiriktānīti nyūnākṣarā canda āpo devatonātiriktāni#What is the metre and what is the deity less or excessive? The metre has lesser letters, and water has less or excessive deities.$saiṣātmavidyaivaitanmayo haivaitā devatā etamātmānamabhisambhavati na hātrānyā#This, then, is the knowledge of the self, and it consists therein; and it is this deity that becomes possessed of that self, and no other disposer.$ |
yathā lokepi ātma niṣṭhāśaṅkayā bhayonmattasya tadbhayahetuvyāghrādyanukaraṇaṃ bhavati tatas tadanukaraṇepi ātmanīva śrīkṛṣṇe prītir evollasati na tu dveṣaḥ sā prītir yathātmani tadrūpatayaiva tiṣṭhati tathaiva tāsāṃ śrī kṛṣṇepi svabhāvocitaivānuvartate tataḥ baddhānyayā srajā kācid bhp ity ādau śrīyaśodānukaraṇaṃ ca tathaiva mantavyam pūrvaṃ hi dāmodaralīlāsmaraṇāveśena tasyāḥ śrī kṛṣṇabhāvaḥ$As in the world, ones self is like a piece of cloth that has been washed and made into a garment by an artisan who makes a garland out of flowers, just so in the world, too, ones self is like a piece of cloth that has been washed and made into a garland out of flowers. When a man is beside himself with fear, fearing for his own safety, he imitates the tiger and other wild animals which cause terror to others. Then, even in the imitation of him, love for Śrī Kṛṣṇa shines forth as if it were in one's own self, not otherwise. Just as hatred is the same as pleasure, and as they remain in the same form in oneself, so do their prosperity remain. In the case of the black antelope too, it follows its own nature. Then, with another garland tied behind her, she imitates the glory of Goddess Lakṣmī in such passages as Bhp etc.,' and so on. And you should think in the same way. Because she had previously been overwhelmed by the memory of Kṛṣṇa's playful pastimes, Śrī Rādhā became filled with remembrance of Lord Kṛṣṇa. blackness, | yathā lokepi ātma#As in the world, ones self is like a piece of cloth that has been washed and made into a garment by an artisan who makes a garland out of flowers, just so in the world, too, ones self is like a piece of cloth that has been washed and made into a garland out of flowers.$niṣṭhāśaṅkayā bhayonmattasya tadbhayahetuvyāghrādyanukaraṇaṃ#When a man is beside himself with fear, fearing for his own safety, he imitates the tiger and other wild animals which cause terror to others.$bhavati tatas tadanukaraṇepi ātmanīva śrīkṛṣṇe prītir evollasati na tu#Then, even in the imitation of him, love for Śrī Kṛṣṇa shines forth as if it were in one's own self, not otherwise.$dveṣaḥ sā prītir yathātmani tadrūpatayaiva tiṣṭhati tathaiva tāsāṃ śrī#Just as hatred is the same as pleasure, and as they remain in the same form in oneself, so do their prosperity remain.$kṛṣṇepi svabhāvocitaivānuvartate#In the case of the black antelope too, it follows its own nature.$tataḥ baddhānyayā srajā kācid bhp ity ādau śrīyaśodānukaraṇaṃ#Then, with another garland tied behind her, she imitates the glory of Goddess Lakṣmī in such passages as Bhp etc.,' and so on.$ca tathaiva mantavyam#And you should think in the same way.$pūrvaṃ hi dāmodaralīlāsmaraṇāveśena tasyāḥ śrī#Because she had previously been overwhelmed by the memory of Kṛṣṇa's playful pastimes, Śrī Rādhā became filled with remembrance of Lord Kṛṣṇa.$kṛṣṇabhāvaḥ#blackness,$ |
tato ṅgasaṃvidaṃ svasthāṃ pratibhāsam upāgatām sadyojātaśiśujñānasamām akalanāmalām nimeśārdhārdhabhāgena kālenākalanaḥ prabhuḥ jahau citaś cetyadaśāṃ spandaśaktim ivānilaḥ paśyantīpadam āsādya sattāmātrātmakaṃ tataḥ suṣuptapadam āsādya tasthau merur ivācalaḥ tatas suṣuptasaṃsthānasthityā sthitvā vibhur manāk suṣupte sthairyam āsādya turyarūpam upāyayau nirānando pi sānandas sac cāsac cāpi tatra saḥ āsīn nakiñcit kiñcic ca prakāśas timiraṃ tathā$Then the consciousness of limbs, having regained its own state and come to the cognition itself, becomes manifested in the form of a series of impressions which are conveyed by the word 'consciousness' through the medium of an external object. It was like the knowledge of a newborn child and was unblemished and without decay. The Lord decides the time by means of half a Nimeṣa or one-eighth part of a Nimeṣa. He relinquished his state of consciousness, as the wind relinquishes its power of motion. Then, having attained the state of being pure existence, One will be able to see all that there is to be seen. Immersed in his sleep, he was as immobile as Mount Meru. . Then, remaining in the state of profound sleep, The all-pervasive will be able to perceive everything. In his sleep, he resorted to tranquility and assumed the form of a fourth. Though he has no bliss, he is blissful. There both exists and does not exist. There was nothing. There was darkness and light in some places. | tato ṅgasaṃvidaṃ svasthāṃ pratibhāsam upāgatām#Then the consciousness of limbs, having regained its own state and come to the cognition itself, becomes manifested in the form of a series of impressions which are conveyed by the word 'consciousness' through the medium of an external object.$sadyojātaśiśujñānasamām akalanāmalām#It was like the knowledge of a newborn child and was unblemished and without decay.$nimeśārdhārdhabhāgena kālenākalanaḥ prabhuḥ#The Lord decides the time by means of half a Nimeṣa or one-eighth part of a Nimeṣa.$jahau citaś cetyadaśāṃ spandaśaktim ivānilaḥ#He relinquished his state of consciousness, as the wind relinquishes its power of motion.$paśyantīpadam āsādya sattāmātrātmakaṃ tataḥ#Then, having attained the state of being pure existence, One will be able to see all that there is to be seen.$suṣuptapadam āsādya tasthau merur ivācalaḥ#Immersed in his sleep, he was as immobile as Mount Meru.$tatas suṣuptasaṃsthānasthityā sthitvā vibhur manāk#. Then, remaining in the state of profound sleep, The all-pervasive will be able to perceive everything.$suṣupte sthairyam āsādya turyarūpam upāyayau#In his sleep, he resorted to tranquility and assumed the form of a fourth.$nirānando pi sānandas sac cāsac cāpi tatra saḥ#Though he has no bliss, he is blissful. There both exists and does not exist.$āsīn nakiñcit kiñcic ca prakāśas timiraṃ tathā#There was nothing. There was darkness and light in some places.$ |
virūpākṣastathā jyeṣṭho vipro nārāyaṇastathā gaṇḍo naro yamo mālī gahaneśaśca pīḍanaḥ prathamā paṅktiruddiṣṭā rudrairdvātriṃśatā smṛtā rajasaścopariṣṭāttu dvitīyā paṅktirucyate śuklo dāsaḥ sudāsaśca lokākṣaḥ sūrya eva ca suhotra ekapādaśca gṛhaścaiva śiveśvaraḥ gautamaścaiva yogīśo dadhibāhustathāparaḥ ṛṣabhaścaiva gokarṇo devaścaiva maheśvaraḥ guhyeśānaḥ śikhaṇḍī ca jaṭī mālī tathograkaḥ bhṛguḥ śikhi tathā śūlī sugatiśca supālanaḥ aṭṭahāso dārukaśca lāṅgaliścātidaṇḍakaḥ bhavanaśca tathā bhavyo lakuleśastathaiva ca triṃśadrudrāḥ samākhyātā dvitīyā paṅktiruttamā sattvasya copariṣṭāttu tṛtīyā paṅktirucyate devo ruṇo dīrghabāhur atibhūtiśca sthāṇukaḥ sadyojātastathā jhiṇṭhi ṣaṇmukhaścaturānanaḥ$comprising the latent side of mind in all its aspects . There are also Virupaksha, the brahmana Jyeshtha and Narayana. Gajānana, Nara, Yama, Mālī, Gahaneśa and Pīṣāṇa. The first row is indicated by the Rudras and is known to be the thirty-second. Above rajas is said to be the second line. Śukla, Dāsa, Sudāsa, Lokākṣa and Sūrya. They are Suhotra, Ekapada, Griha and Shivesvara. So also Gautama, the lord of meditating saints and another Dadhivāhu. You are Rishabha. You are Gokarna. You are the god Maheshvara. Guhyeśāna, Śikhaṇṭin, Jaṭī, Mālī and Ugraka. Bhṛgu, Śikhi, Śūlin, Sugati and Supālanā. Aṭṭahāsa, Dāruka, Lāṅgali and Atidāṇḍaka. Bhava, Bhavya and Lakuleśa. NEW SERIES, No. 965.COLLECTION OF ORIENTAL WORKSKANAL MANJUSTUM GATATIO MUCHTY PALUUTTA.CORNELL(OCT 15 1900)LORARY12 The thirty Rudras are said to be the excellent second line. Above the sattva there is said to be a third line. passionate attachment ( * n a n dzriiga) [comparable to] watering because due to them the1 096vijniina ( se e d) ' l inks up ' (i . e . continues after death) in one or the other [new] l i fe .= The gods Ruṇa, Dīrghabāhu, Atibhūti and Sthāṇuka. Sadyojāta, Jhiṇṭhi, Ṣaṇmukha, Caturānana, | virūpākṣastathā jyeṣṭho vipro nārāyaṇastathā#There are also Virupaksha, the brahmana Jyeshtha and Narayana.$gaṇḍo naro yamo mālī gahaneśaśca pīḍanaḥ#Gajānana, Nara, Yama, Mālī, Gahaneśa and Pīṣāṇa.$prathamā paṅktiruddiṣṭā rudrairdvātriṃśatā smṛtā#The first row is indicated by the Rudras and is known to be the thirty-second.$rajasaścopariṣṭāttu dvitīyā paṅktirucyate#Above rajas is said to be the second line.$śuklo dāsaḥ sudāsaśca lokākṣaḥ sūrya eva ca#Śukla, Dāsa, Sudāsa, Lokākṣa and Sūrya.$suhotra ekapādaśca gṛhaścaiva śiveśvaraḥ#They are Suhotra, Ekapada, Griha and Shivesvara.$gautamaścaiva yogīśo dadhibāhustathāparaḥ#So also Gautama, the lord of meditating saints and another Dadhivāhu.$ṛṣabhaścaiva gokarṇo devaścaiva maheśvaraḥ#You are Rishabha. You are Gokarna. You are the god Maheshvara.$guhyeśānaḥ śikhaṇḍī ca jaṭī mālī tathograkaḥ#Guhyeśāna, Śikhaṇṭin, Jaṭī, Mālī and Ugraka.$bhṛguḥ śikhi tathā śūlī sugatiśca supālanaḥ#Bhṛgu, Śikhi, Śūlin, Sugati and Supālanā.$aṭṭahāso dārukaśca lāṅgaliścātidaṇḍakaḥ#Aṭṭahāsa, Dāruka, Lāṅgali and Atidāṇḍaka.$bhavanaśca tathā bhavyo lakuleśastathaiva ca#Bhava, Bhavya and Lakuleśa.$triṃśadrudrāḥ samākhyātā dvitīyā paṅktiruttamā#The thirty Rudras are said to be the excellent second line.$sattvasya copariṣṭāttu tṛtīyā paṅktirucyate#Above the sattva there is said to be a third line.$devo ruṇo dīrghabāhur atibhūtiśca sthāṇukaḥ#The gods Ruṇa, Dīrghabāhu, Atibhūti and Sthāṇuka.$sadyojātastathā jhiṇṭhi ṣaṇmukhaścaturānanaḥ#Sadyojāta, Jhiṇṭhi, Ṣaṇmukha, Caturānana,$ |
bhasmāpi na sa vindeta śiṣṭaṃ kva cana bhārata na vāsayet pāravargyaṃ dviṣantaṃ viśeṣataḥ kṣattar ahitaṃ manuṣyam sa yatrecchasi vidura tatra gaccha susāntvitāpi hy asatī strī jahāti na vāsayet pāravaśyaṃ dviṣantaṃ na viśeṣataḥ kartāram ihitaṃ caiva manye yatre ccha vidura tatraiva rest omitted sāntvyamānāpi hy asatī strī jahāti na vāsayet paraṃ vargaṃ dviṣantaṃ ca viśeṣataḥ kṣattāram ahitaṃ caiva manye yatreṣṭam icchati vidurātra na vastavyaṃ gaccha sa tvaṃ yatheṣṭataḥ sāntvamānāpi hy asatī strī yathā jahāti tathā ca tvam na vāsaye tvā paravarga dviṣantaṃ ca viśeṣataḥ$O descendant of the Bharata lineage! He will not even look for ashes that are left. He shall not allow the enemy's men, who hate him, to reside with him. O Kshatta! This is especially true of a man who does not wish you well. O Vidura! Therefore, go wherever you wish. An unchaste woman will always leave, even if she is carefully caressed. One must not give shelter to someone who is dependent, especially if that person hates you. I think of myself as the one who did this, wherever I wished to go. Having been thus addressed by his well-wisher, he replied, O fortunate one! It is my good fortune that you have not done anything disagreeable towards me in the past and will continue to do what needs to be done in the future O Vidura, let him fall down dead on the spot. An unchaste wife will always leave, even if she is conciliated. One should not give shelter to the enemy group, especially to those who hate him. I think that wherever the kshatta desires his welfare, he must act like one who is not a kshatta. Vidula replied, You should not stay here any longer. Go wherever you wish. Comforting and respectful words are like an unchaste woman. He abandons you, and so do you. I will not allow you to reside here, especially because you hate the class of enemies. | bhasmāpi na sa vindeta śiṣṭaṃ kva cana bhārata#O descendant of the Bharata lineage! He will not even look for ashes that are left.$na vāsayet pāravargyaṃ dviṣantaṃ#He shall not allow the enemy's men, who hate him, to reside with him.$viśeṣataḥ kṣattar ahitaṃ manuṣyam#O Kshatta! This is especially true of a man who does not wish you well.$sa yatrecchasi vidura tatra gaccha#O Vidura! Therefore, go wherever you wish.$susāntvitāpi hy asatī strī jahāti#An unchaste woman will always leave, even if she is carefully caressed.$na vāsayet pāravaśyaṃ dviṣantaṃ na viśeṣataḥ#One must not give shelter to someone who is dependent, especially if that person hates you.$kartāram ihitaṃ caiva manye yatre ccha#I think of myself as the one who did this, wherever I wished to go. Having been thus addressed by his well-wisher, he replied, O fortunate one! It is my good fortune that you have not done anything disagreeable towards me in the past and will continue to do what needs to be done in the future$vidura tatraiva rest omitted#O Vidura, let him fall down dead on the spot.$sāntvyamānāpi hy asatī strī jahāti#An unchaste wife will always leave, even if she is conciliated.$na vāsayet paraṃ vargaṃ dviṣantaṃ ca viśeṣataḥ#One should not give shelter to the enemy group, especially to those who hate him.$kṣattāram ahitaṃ caiva manye yatreṣṭam icchati#I think that wherever the kshatta desires his welfare, he must act like one who is not a kshatta.$vidurātra na vastavyaṃ gaccha sa tvaṃ yatheṣṭataḥ#Vidula replied, You should not stay here any longer. Go wherever you wish.$sāntvamānāpi hy asatī strī yathā#Comforting and respectful words are like an unchaste woman.$jahāti tathā ca tvam#He abandons you, and so do you.$na vāsaye tvā paravarga dviṣantaṃ ca viśeṣataḥ#I will not allow you to reside here, especially because you hate the class of enemies.$ |
pāvanaiḥ pāvakasvinnairupadaṃśādikānvitaiḥ gosaṃbhavaiḥ sthiraiḥ kāṃsyapātrairmadhvājyapūritaiḥ rasālakṣīrasaṃpūrṇairdiksthitaistu samudravat mātrāvittaiḥ satāmbūlairantarmānairyathocitaiḥ varaśayyāsametaistu pāvanairātmavallabhaiḥ svadeśaparadeśotthaiḥ krīḍābhogairakṛttimaiḥ jātarūpamayaiḥ pātrairgandhamālyādyalaṅkṛtaiḥ japamudrāvasānāntamevaṃ maṇḍalasannidhau$568If. 140 b 2" The body of the patient should be fomented with the help of any purifying appliances prepared with the admixture of drugs constituting the therapeutic virtue of Sveda and those included within the therapeutic virtues of poulticing, etc., as well as those which are possessed of the virtue of subduing CONTENTS.Definition of Inference explained (2)The oognisance of Invariable Concomitance (12-13) …..Grounde for the falsity of Ideas (18-19)The object of Inference is the Minor Term as qualified by the MajorTerm (27) Steady and golden vessels made out of cows milk must be filled with honey and clarified butter. > notation of a context here (ātmani) serves to distinguish this usage of bhāvanā from the more12060c12698< 1103 The full explanation of the simile has been placed at the end of the commentary in order They are like oceans, filled with the juice of sala trees and milk, flowing in every direction. The patient should be made to partake of a moderate quantity of betel leaves with due regard to the gravity of the disease, and his diet should consist of such articles as are wholesome in their digestive reaction and are congenial to the nature of the deranged bodily Doshas underlying the case. gang yin pa 'i mtshan nyid de gnyi ga yang 'byung bas rab tu phye ba yin pas I de 'i phyirmtshan nyid gnyis cha gcig tu mdzad de 'byung ba 'i phyogs su rnam par bzhag (D :gzhag P) nas 'byung bar rjes su lta zhing gnas so zhes gsungs so I I21562157[B8 ]-tr: { l } I f a noble disciple(*iiryasriivaka) must contempl ate They were on the best of beds, pure and loved by themselves. They enjoyed pleasures derived from their own country and those of other countries, but not by means of artificial means. The vessels should be made of gold and adorned with perfumes, garlands and other things. In the same way near the maṇḍala, upto the end of the repetition of the mantra and the mudrā. | pāvanaiḥ pāvakasvinnairupadaṃśādikānvitaiḥ#The body of the patient should be fomented with the help of any purifying appliances prepared with the admixture of drugs constituting the therapeutic virtue of Sveda and those included within the therapeutic virtues of poulticing, etc., as well as those which are possessed of the virtue of subduing$gosaṃbhavaiḥ sthiraiḥ kāṃsyapātrairmadhvājyapūritaiḥ#Steady and golden vessels made out of cows milk must be filled with honey and clarified butter.$rasālakṣīrasaṃpūrṇairdiksthitaistu samudravat#They are like oceans, filled with the juice of sala trees and milk, flowing in every direction.$mātrāvittaiḥ satāmbūlairantarmānairyathocitaiḥ#The patient should be made to partake of a moderate quantity of betel leaves with due regard to the gravity of the disease, and his diet should consist of such articles as are wholesome in their digestive reaction and are congenial to the nature of the deranged bodily Doshas underlying the case.$varaśayyāsametaistu pāvanairātmavallabhaiḥ#They were on the best of beds, pure and loved by themselves.$svadeśaparadeśotthaiḥ krīḍābhogairakṛttimaiḥ#They enjoyed pleasures derived from their own country and those of other countries, but not by means of artificial means.$jātarūpamayaiḥ pātrairgandhamālyādyalaṅkṛtaiḥ#The vessels should be made of gold and adorned with perfumes, garlands and other things.$japamudrāvasānāntamevaṃ maṇḍalasannidhau#In the same way near the maṇḍala, upto the end of the repetition of the mantra and the mudrā.$ |
lokavirodhino yathā gaṇaye cakkavālaṃ so candanādapi sītalaṃ sambodhisattahadayo padittaṃgāra puritaṃ lokavirodhonaḥ yathā gaṇye cakravālaṃ taṃ candanādapi śītalam sambodhisaktahṛdayaḥ pradīptāṅgārapūritam ññaya virodhino yathā pariccitta bhavopi tvaṃ upanita bhavo asi acintyaguṇasārāya namo te muni puṃgave nyāyavirodhinaḥ yathā parivyaktabhavopi tvamupanītabhavo hyasi acintyaguṇasārāya namaste munipuṅgave āgamavirodhino yathā nevālapati kenāpi vaci viññattiyo yati saṃpajānamusāvādā phuseyyāpatti dukkaṭaṃ āgamavirodhinaḥ yathā naivālapati kenāpi vāgmi vijñaptito yatiḥ samprajñānamṛṣāvādātspṛśedāpattiduṣkṛtam neyyassa yathā marīcivancanālepalābhāsita marīcino imā sabbāpi dhavalā disā rocanti nibbbharaṃ$Contrary to worldly conventions, e. g. He counts the world-sphere as cooler than sandal-wood, Awakening is the seven-hearted state, filled with a state of concentration. Less contrary to worldly conventions, He is cooler than sandalwood and I reckon him as a chakravāla. With his heart set on awakening, He filled it with burning coals. Contrary to wisdom, as in the case of the schismatic schismatic schismatics. Even though you have relinquished existence, you are inclined to existence. O bull among sages! I bow down before you. You are the essence of inconceivable qualities. Contrary to reason, e. g. Though your existence is manifest, you have rejected existence. O bull among sages! I bow down before you. You are the essence of inconceivable qualities. For example, those who are opposed to the scriptures. He does not speak with anyone, he is inexpressible by words, an ascetic, If a monk speaks abusively, in full awareness, he commits an offense of wrong conduct. For example, those who are opposed to the scriptures. The recluse does not converse with anyone. He is eloquent and knows what should be known. > derstood as a TP, ‘because of the ultimacy of his own Self')'. In the commentary, be the> compound prarūḍhacaitanyapratyavamarśasatattvāt analyzed as a TP, the translation would14368c15167< 1331 On adhyavasaya, 'determination' (or niscaya), as the function of the buddhi, see n. 401 If one touches wrongly, one commits an offense. Eine der beiden Lehrreden des AN, welche die zwölfgliednge Formel enthalten, SC. AN as in the case of the guidable. The black-spotted moon obtained a mirage-smearing smearing and trickling. All these quarters are bright, they shine without blemish. | lokavirodhino yathā#Contrary to worldly conventions, e. g.$gaṇaye cakkavālaṃ so candanādapi sītalaṃ#He counts the world-sphere as cooler than sandal-wood,$sambodhisattahadayo padittaṃgāra puritaṃ#Awakening is the seven-hearted state, filled with a state of concentration.$lokavirodhonaḥ yathā#Less contrary to worldly conventions,$gaṇye cakravālaṃ taṃ candanādapi śītalam#He is cooler than sandalwood and I reckon him as a chakravāla.$sambodhisaktahṛdayaḥ pradīptāṅgārapūritam#With his heart set on awakening, He filled it with burning coals.$ññaya virodhino yathā#Contrary to wisdom, as in the case of the schismatic schismatic schismatics.$pariccitta bhavopi tvaṃ upanita bhavo asi#Even though you have relinquished existence, you are inclined to existence.$acintyaguṇasārāya namo te muni puṃgave#O bull among sages! I bow down before you. You are the essence of inconceivable qualities.$nyāyavirodhinaḥ yathā#Contrary to reason, e. g.$parivyaktabhavopi tvamupanītabhavo hyasi#Though your existence is manifest, you have rejected existence.$acintyaguṇasārāya namaste munipuṅgave#O bull among sages! I bow down before you. You are the essence of inconceivable qualities.$āgamavirodhino yathā#For example, those who are opposed to the scriptures.$nevālapati kenāpi vaci viññattiyo yati#He does not speak with anyone, he is inexpressible by words, an ascetic,$saṃpajānamusāvādā phuseyyāpatti dukkaṭaṃ#If a monk speaks abusively, in full awareness, he commits an offense of wrong conduct.$āgamavirodhinaḥ yathā#For example, those who are opposed to the scriptures.$naivālapati kenāpi vāgmi vijñaptito yatiḥ#The recluse does not converse with anyone. He is eloquent and knows what should be known.$samprajñānamṛṣāvādātspṛśedāpattiduṣkṛtam#If one touches wrongly, one commits an offense.$neyyassa yathā#as in the case of the guidable.$marīcivancanālepalābhāsita marīcino#The black-spotted moon obtained a mirage-smearing smearing and trickling.$imā sabbāpi dhavalā disā rocanti nibbbharaṃ#All these quarters are bright, they shine without blemish.$ |
sthitaṃ taddevatācakraṃ tena sāreṇa tarpayet anena vidhinā sarvānrasaraktādikāṃstathā dhātūnsamāharetsaṃghakramādekaikaśothavā kevalaṃ tvathavāgnīnduravisaṃghaṭṭamadhyagam jyotīrūpamatha prāṇaśaktyākhyaṃ jīvamāharet jīvaṃ samarasīkuryāddevīcakreṇa bhāvanāt tadeva tarpaṇaṃ mukhyaṃ bhogyabhoktrātmataiva sā agnisaṃpuṭaphullārṇatryaśrakālātmako mahān piṇḍo raktādisāraughacālanākarṣaṇādiṣu itthaṃ viśrāntiyogena ghaṭikārdhakrame sati āvṛttiśatayogena paśornirvāpaṇaṃ bhavet kṛtvā katipayaṃ kālaṃ tatrābhyāsamananyadhīḥ yathā cintāmaṇau proktaṃ tena rūpeṇa yogavit$One should satiate with this essence The deities who reside in the circle. [] In the same way, all types of rasa_dhatu like rakta should be eliminated by administering unctuous and hot decoction prepared out of drugs belonging to jivaniya group in appropriate quantity. The patient suffering from ekadosha should withdraw his dhatu one by one gradually. Or it may be in the midst of a clash between the fire and the moon. Then one has to withdraw the life force known as prāṇaśakti which is of the form of lustre. The goddess should be contemplated as concentrating the life force in the cakra. That itself is the main satiation, i. e., the nature of the object of enjoyment and the enjoyer. The great one consists of three corners having the characteristics of fire, sheath, flower and letter. Piṇḍas are used in moving and pulling the masses of essences such as blood, etc. In this way, by means of the yoga of rest, after having completed a ghaṭikā and a half-hour period, he attains the state of an ascetic who has attained emancipation from all bonds. < all cases difficult to endure that is, just as contact with a wicked per----> all cases difficult to endure · that is, just as contact with a wicked per-10891c11445< yogin who has assumed the form of brahman (brahmarupa); rather, they If it is repeated a hundred times, the animal will be extinguished. Having practised it for a short time, with nothing else to rely on, you will be freed from all bonds and attain the supreme objective. As has been stated in the Cintāmaṇi Sūtra The knower of Yoga becomes one with that form'. | sthitaṃ taddevatācakraṃ tena sāreṇa tarpayet#One should satiate with this essence The deities who reside in the circle.$anena vidhinā sarvānrasaraktādikāṃstathā#[] In the same way, all types of rasa_dhatu like rakta should be eliminated by administering unctuous and hot decoction prepared out of drugs belonging to jivaniya group in appropriate quantity.$dhātūnsamāharetsaṃghakramādekaikaśothavā#The patient suffering from ekadosha should withdraw his dhatu one by one gradually.$kevalaṃ tvathavāgnīnduravisaṃghaṭṭamadhyagam#Or it may be in the midst of a clash between the fire and the moon.$jyotīrūpamatha prāṇaśaktyākhyaṃ jīvamāharet#Then one has to withdraw the life force known as prāṇaśakti which is of the form of lustre.$jīvaṃ samarasīkuryāddevīcakreṇa bhāvanāt#The goddess should be contemplated as concentrating the life force in the cakra.$tadeva tarpaṇaṃ mukhyaṃ bhogyabhoktrātmataiva sā#That itself is the main satiation, i. e., the nature of the object of enjoyment and the enjoyer.$agnisaṃpuṭaphullārṇatryaśrakālātmako mahān#The great one consists of three corners having the characteristics of fire, sheath, flower and letter.$piṇḍo raktādisāraughacālanākarṣaṇādiṣu#Piṇḍas are used in moving and pulling the masses of essences such as blood, etc.$itthaṃ viśrāntiyogena ghaṭikārdhakrame sati#In this way, by means of the yoga of rest, after having completed a ghaṭikā and a half-hour period, he attains the state of an ascetic who has attained emancipation from all bonds.$āvṛttiśatayogena paśornirvāpaṇaṃ bhavet#If it is repeated a hundred times, the animal will be extinguished.$kṛtvā katipayaṃ kālaṃ tatrābhyāsamananyadhīḥ#Having practised it for a short time, with nothing else to rely on, you will be freed from all bonds and attain the supreme objective.$yathā cintāmaṇau proktaṃ tena rūpeṇa yogavit#As has been stated in the Cintāmaṇi Sūtra The knower of Yoga becomes one with that form'.$ |
sa ca māṃ vetti tattvena tvaṃ mithyā tu pragalbhase ayaṃ mitropadhiḥ śatruḥ kenāpi preṣito si naḥ kudeśajasya vā naitattava kauṭilyamadbhutam madrakāḥ kutsitācārāḥ satyaśīlārjavojjhitāḥ mānaṃ pracakṣate loke sarvavedavido janāḥ nirlajjāḥ sarvagāminyo lobhamohamadākulāḥ anāryā madrikāyāstāḥ svasāro mātaraśca te rādheyeneti saṃrambhādbhāṣito madrabhūpatiḥ uvāca mūḍha bahuśo hitamuktaṃ na budhyase smartāsi vigaladdarpo nirjitaḥ savyasācinā hitopadeśavākyānāṃ śocannanuśayākulaḥ samudrakūlanilayaḥ purā vaiśyo mahādhanaḥ bahvapatyo bhavadrājñā rakṣito nirupadravaḥ tatputrāṇāmabhūtkākaḥ satatocciṣṭabhojanaḥ$He knows my true nature, but you have indulged in a false act of self-praise. This enemy of ours, pretending to be a friend, has been sent by someone. You have been born in a wicked country. Your deceitfulness is not extraordinary. Madrakas are inferior in conduct. They have given up truthfulness, good conduct and uprightness. People who are learned in all the Vedas speak of this as a sign of respect in this world. Āpastamba Dharmasūtra (1.10.19).—‘Sounds of Sāma also.’Do.(1.11.6).—‘One should not read on that day that chapter of which he may have done the Upākarma.’Viṣṇu (30.26).—‘So long as there are sounds of Sāma, the Ṛk and the Yajuṣ shall not be read.’Yājñavalkya (1.145.148).—‘On completing the Veda, and after having read the Āraṇyaka, it will be unfit for study during the rest of the day and night.Also when there are sounds of dog......... They are without shame and go everywhere. They are overcome by avarice, confusion and insolence. Your sisters and mothers are ignoble Madrikas. In great anger, Radheya addressed the king of Madra in this way. He said, O foolish one! You do not comprehend the many beneficial words I have spoken to you. You have been vanquished by Savyasachi and your insolence has been destroyed. He sorrows because of the beneficial words that have been spoken to him. He is anxious because of his latent propensities. In ancient times, there was an immensely rich vaishya who lived on the shores of the ocean. Protected by the king, he had many offspring and was free from all difficulties. His sons had a crow that always fed on leftover food. | sa ca māṃ vetti tattvena tvaṃ mithyā tu pragalbhase#He knows my true nature, but you have indulged in a false act of self-praise.$ayaṃ mitropadhiḥ śatruḥ kenāpi preṣito si naḥ#This enemy of ours, pretending to be a friend, has been sent by someone.$kudeśajasya vā naitattava kauṭilyamadbhutam#You have been born in a wicked country. Your deceitfulness is not extraordinary.$madrakāḥ kutsitācārāḥ satyaśīlārjavojjhitāḥ#Madrakas are inferior in conduct. They have given up truthfulness, good conduct and uprightness.$mānaṃ pracakṣate loke sarvavedavido janāḥ#People who are learned in all the Vedas speak of this as a sign of respect in this world.$nirlajjāḥ sarvagāminyo lobhamohamadākulāḥ#They are without shame and go everywhere. They are overcome by avarice, confusion and insolence.$anāryā madrikāyāstāḥ svasāro mātaraśca te#Your sisters and mothers are ignoble Madrikas.$rādheyeneti saṃrambhādbhāṣito madrabhūpatiḥ#In great anger, Radheya addressed the king of Madra in this way.$uvāca mūḍha bahuśo hitamuktaṃ na budhyase#He said, O foolish one! You do not comprehend the many beneficial words I have spoken to you.$smartāsi vigaladdarpo nirjitaḥ savyasācinā#You have been vanquished by Savyasachi and your insolence has been destroyed.$hitopadeśavākyānāṃ śocannanuśayākulaḥ#He sorrows because of the beneficial words that have been spoken to him. He is anxious because of his latent propensities.$samudrakūlanilayaḥ purā vaiśyo mahādhanaḥ#In ancient times, there was an immensely rich vaishya who lived on the shores of the ocean.$bahvapatyo bhavadrājñā rakṣito nirupadravaḥ#Protected by the king, he had many offspring and was free from all difficulties.$tatputrāṇāmabhūtkākaḥ satatocciṣṭabhojanaḥ#His sons had a crow that always fed on leftover food.$ |
tathā tasya duḥkhasya ca bhāvānanandajanyatvād āyatyāṃ saṃyogasukha poṣakatvāc ca sukhāntaḥpāta eva tathā tadīyasya karuṇasyāpi rasasya sarvajñavacanādiracitaprāptyāśāmayatvāt saṃyogāvaśeṣatvāt tatra tathaiva gatiḥ siddhā tad evam anukārye rasodayaḥ siddhaḥ sa eva ca mukhyaḥ śravaṇajānurāgād darśanajānurāgasya śreṣṭhatvāt śrutamātro pi yaḥ strīṇāṃ prasahyākarṣate manaḥ urugāyorugīto vā paśyantīnāṃ ca kiṃ punaḥ$Similarly, because that suffering is generated by the enjoyment of meditative absorption, it is a pleasure in connection with future rebirth. And since he is the one who nourishes, his happiness will disappear. In the same way, his compassionate sentiment was stirred to a climax when he said: I am not afraid of anyone who has come to harm me! And so it was with that poisoned elephant-demon as well. The hope of attainment of the Omniscient Person is due to such words as have been uttered by Him; and all that remains for Him to accomplish is His Conjunction with Himself. Thus it is that He has recourse to the said Conjunction in the first place, and then proceeds to fulfil the conditions of his own Existence. The movement is perfected. In this way the arising of the Passion is proved by the resemblance to the Passion. and it is this latter that constitutes the principal factor. Or, the term principal may be taken as standing for what forms the subject-matter of the Treatise; for the desire to see is superior to the desire to hear. The mere sound of it captivates a woman's heart. yadā śaktim samdhatte tadā aham eva sarvam iti śuddhavidyodayāt viśvātmakasvaśakticakreśa-tvarūpam māheśvaryam asya siddhyati, 'When he joins [himself] to Śakti with the desire ofextending [himself] as the soul of all things, then, thanks to the dawning [in him] of that Per-fect knowledge (śuddhavidyā): “I am all”, his universal mastery (māheśvarya) is established,whereby he takes the form of Master of the Wheel of his own energies (svaśakticakreśatva),which are the essence of all things'. Thus the Lord of the Wheel of energies, Śiva, and thejīvanmukta are identical. There are those who sing and dance in loud voices, but also those who see. What can be more extraordinary than that? O supreme among beautiful ones! You are the one who should be worshipped by all the gods. The great-souled one was thus addressed by his well-wishers and said, O fortunate one | tathā tasya duḥkhasya ca bhāvānanandajanyatvād āyatyāṃ saṃyogasukha#Similarly, because that suffering is generated by the enjoyment of meditative absorption, it is a pleasure in connection with future rebirth.$poṣakatvāc ca sukhāntaḥpāta eva#And since he is the one who nourishes, his happiness will disappear.$tathā tadīyasya karuṇasyāpi rasasya#In the same way, his compassionate sentiment was stirred to a climax when he said: I am not afraid of anyone who has come to harm me! And so it was with that poisoned elephant-demon as well.$sarvajñavacanādiracitaprāptyāśāmayatvāt saṃyogāvaśeṣatvāt tatra tathaiva#The hope of attainment of the Omniscient Person is due to such words as have been uttered by Him; and all that remains for Him to accomplish is His Conjunction with Himself. Thus it is that He has recourse to the said Conjunction in the first place, and then proceeds to fulfil the conditions of his own Existence.$gatiḥ siddhā#The movement is perfected.$tad evam anukārye rasodayaḥ siddhaḥ#In this way the arising of the Passion is proved by the resemblance to the Passion.$sa eva ca mukhyaḥ#and it is this latter that constitutes the principal factor. Or, the term principal may be taken as standing for what forms the subject-matter of the Treatise;$śravaṇajānurāgād darśanajānurāgasya śreṣṭhatvāt#for the desire to see is superior to the desire to hear.$śrutamātro pi yaḥ strīṇāṃ prasahyākarṣate manaḥ#The mere sound of it captivates a woman's heart.$urugāyorugīto vā paśyantīnāṃ ca kiṃ punaḥ#There are those who sing and dance in loud voices, but also those who see. What can be more extraordinary than that? O supreme among beautiful ones! You are the one who should be worshipped by all the gods. The great-souled one was thus addressed by his well-wishers and said, O fortunate one$ |
svairojjihānasuṣamābharadugdhasindhukallolakandalakarambitagātrayaṣṭe cūḍāvataṃsa tuṣitālayadevatānāṃ tubhyaṃ namaḥ paramakāruṇikavratāya prajñāpradhānamahiṣīpadapaṭṭabandhasambhāvanātiśayasambhṛtanirvṛtāya sarvottarāśramakathāmṛtapānalīlāgoṣṭhīparāya guṇavāridhaye namaste maitrīkalatrakucabhārapaṭīrapaṅkapatrāvalīmakarikāṅkaramaṇḍitāya tejastaraṅgitadigantarakandarāya trailokyabhāgyaparipākabhuve namaste mārapratāpabaḍavānalakīlajālajājvalyamānajananārṇavadharmanāve divapālaśekharitaśāsanapatrikāya dikyānubhāva jagadekaguro namaste$The waves of the milkocean, swirling to and fro as they wandered from one forest to another, have been stroking my limbs with their playful movements. See Comparative notes for Verse 8.392.This verse is quoted in Vīramitrodaya (Rājanīti, p. Chutāvānsa! of can is accepted and the result of my examination of ® in TibMs g (see ch. 5 . 1 ) disregarded .M l : l 75alO-16: -=;fA. ';J r- � [25J O) @ f -=. J: Q tl. G f:f, . . . "vijfianam iti mayoktam" f;: � Q ff�"According to section @ [corresponding to my section {2}]of the Tibetan translation (i.e., Bilt text [25J in M l ), . . . the part corresponding to ' vijniinam itimayoktam ' is not explained [in this section of BIl]." (my trans!.)1991 Homage to you, the deity of the god realm of the Heaven of Joy! Homage to you, the one whose vow is supremely compassionate! You have attained nirvāṇa by being the most important queen of insight, endowed with an exquisite fund of merit that comes from a single footprint. > Mu isāṇyāyaprakāśa, 23420671,20672c21529< moha, delusion, bewilderment, 16, 81, Obeisances to You, the ocean of transcendental qualities, whose drinking of the nectar of topics of all the āśramas is Your pastime pastime. Friendliness made a bed of tender grass for him, its petals dusty with the burden of his wife's breasts. The mountain caves in all directions were agitated by the flames of his chariot. Salutation to you, the destroyer of the good fortune of the three worlds. Māra's prowess is like a spark of fire to the fish that swallow up the ocean of dharma. O Divapāla, with the insignia of a turban on your head, you are endowed with divine majesty. Obeisance to you, the sole preceptor of the universe. | svairojjihānasuṣamābharadugdhasindhukallolakandalakarambitagātrayaṣṭe#The waves of the milkocean, swirling to and fro as they wandered from one forest to another, have been stroking my limbs with their playful movements.$cūḍāvataṃsa#Chutāvānsa!$tuṣitālayadevatānāṃ tubhyaṃ namaḥ paramakāruṇikavratāya#Homage to you, the deity of the god realm of the Heaven of Joy! Homage to you, the one whose vow is supremely compassionate!$prajñāpradhānamahiṣīpadapaṭṭabandhasambhāvanātiśayasambhṛtanirvṛtāya#You have attained nirvāṇa by being the most important queen of insight, endowed with an exquisite fund of merit that comes from a single footprint.$sarvottarāśramakathāmṛtapānalīlāgoṣṭhīparāya guṇavāridhaye namaste#Obeisances to You, the ocean of transcendental qualities, whose drinking of the nectar of topics of all the āśramas is Your pastime pastime.$maitrīkalatrakucabhārapaṭīrapaṅkapatrāvalīmakarikāṅkaramaṇḍitāya#Friendliness made a bed of tender grass for him, its petals dusty with the burden of his wife's breasts.$tejastaraṅgitadigantarakandarāya#The mountain caves in all directions were agitated by the flames of his chariot.$trailokyabhāgyaparipākabhuve namaste#Salutation to you, the destroyer of the good fortune of the three worlds.$mārapratāpabaḍavānalakīlajālajājvalyamānajananārṇavadharmanāve#Māra's prowess is like a spark of fire to the fish that swallow up the ocean of dharma.$divapālaśekharitaśāsanapatrikāya dikyānubhāva#O Divapāla, with the insignia of a turban on your head, you are endowed with divine majesty.$jagadekaguro namaste#Obeisance to you, the sole preceptor of the universe.$ |
utkṣipyālakamālikāṃ vilulitām āpāṇḍugaṇḍasthalā dviśliṣyadvalayaprapātabhayataḥ prodyamya kiñcit karau dvārastambhaniṣaṇṇagātralatikā kenāpi puṇyātmanā mārgālokanadattadṛṣṭir abalā tatkālam āliṅgyate skm niḥśvāsasantāpasakhīvacorti cintāśrupātādiyutāḥ sakhedāḥ vācyā pralabdhāgatabhartṛkotkā tisandhitāḥ khaṇḍitayā sahātra vicitramaṇḍanā hṛṣṭā bhavet svādhīnabhartṛkā$Energy, which is its very source, and where some form of sonorous vibration remains. Thenthe dissolution of this sonorous vibration goes on, within śakti itself, with three more stageswhich are not referred to here, by YR, viz., vyāpinī, the ‘Pervading', samanā, the 'Conscious',and unmanā, the ‘Transmental level'. On this entire process, see Padoux PTLvr: 83ff., andSanderson 1986: 178-180 (from whom we borrow the translation of vyāpinī, samanā andunmanā).1376 Thus, according to the commentary, kuṇḍalinīyoga seems to be referred to in the kārikā The upper story of the Mahabharata tells us of a group of kings who lived on the banks of the River Ganga. They raised their garlands of flowers and tore them into shreds, so that they were unable to move from one side to the other in spite of being surrounded by an ocean of water. For the problems of the precise fonn of the verbum dicendi and for the problem of the pronoun ofthe first person sg. and its position see § § 3 5 1 . 1 and 3 5 1 . 3 . One of the problems is that in TH the The bangles were loosened in a slight stretch, for fear that the bracelet might slip off her wrist and fall down on the ground. Sitting on a pillar in the doorway, Some practitioners of virtuous deeds Have left their bodies like vines. Someone with good qualities has left his body like a flowering creeper And is now sitting on a pillar as if it were a wish-granting tree. At that moment a damsel is embraced, her gaze fixed on the path. The words of her friend are tormented by her sighs. They are accompanied by anxiety, weariness and fatigue. Her husband's anxiety aroused by a deception is to be spoken of. There are three connections here, Kham and Itayā together. A woman who is devoted to her husband will be delighted by having a splendid bed. | utkṣipyālakamālikāṃ vilulitām āpāṇḍugaṇḍasthalā#The upper story of the Mahabharata tells us of a group of kings who lived on the banks of the River Ganga. They raised their garlands of flowers and tore them into shreds, so that they were unable to move from one side to the other in spite of being surrounded by an ocean of water.$dviśliṣyadvalayaprapātabhayataḥ prodyamya kiñcit karau#The bangles were loosened in a slight stretch, for fear that the bracelet might slip off her wrist and fall down on the ground.$dvārastambhaniṣaṇṇagātralatikā kenāpi puṇyātmanā#Sitting on a pillar in the doorway, Some practitioners of virtuous deeds Have left their bodies like vines. Someone with good qualities has left his body like a flowering creeper And is now sitting on a pillar as if it were a wish-granting tree.$mārgālokanadattadṛṣṭir abalā tatkālam āliṅgyate skm#At that moment a damsel is embraced, her gaze fixed on the path.$niḥśvāsasantāpasakhīvacorti#The words of her friend are tormented by her sighs.$cintāśrupātādiyutāḥ sakhedāḥ#They are accompanied by anxiety, weariness and fatigue.$vācyā pralabdhāgatabhartṛkotkā#Her husband's anxiety aroused by a deception is to be spoken of.$tisandhitāḥ khaṇḍitayā sahātra#There are three connections here, Kham and Itayā together.$vicitramaṇḍanā hṛṣṭā bhavet svādhīnabhartṛkā#A woman who is devoted to her husband will be delighted by having a splendid bed.$ |
vyabhicarati kva ceti kva ca kutrāpi kāraṇadharmānugatir vyabhicarati kāryakāraṇadharmasya savāṃśenānugataṃ bhavatīti niyamo na vidyata ity arthaḥ dahanādyudbhavae prabhādau dāhakatvādi dharmādarśanād iti bhāvaḥ dve rūpe brahmaṇas tasya mūrtaṃ cāmūrtam eva ca kṣarākṣarasvarūpe te sarvabhūteṣv avasthite akṣaraṃ tatparaṃ brahma kṣaraṃ sarvam idaṃ jagad ity vip ādy ekadeśasthitasyāgner jyotsnā vistāriṇī yathā$at any rate the term 'v'ij1iaptimMra',01'approaches and different stages of development. Doctrinally, two types ofdiscourse can be distinguished: on the one hand, those parts wh ich share, more1. Spiritual Practice in the SrävQkabhiimiThe presentation of spiritual Dractice in the SI'Sh is fairly complex, Where too could there be non-concomitance? The answer to this is as follows: In the case of words like vṛddhi and vibhāṣika, what is meant is that they do not accord with the real state of things; it is for this reason that they have been used in the sense of In one place there is conformity with the nature of the cause, and in another place there is conformity with the nature of the effect. He violates the vow of chastity. The law is that it is always concomitant with all the aspects of the characteristics of cause and effect. What is meant is: it does not exist. through deeply ingrained memories of devotions (bhakti) to the SupremeLord that had been practiced previously with determination where-upon, having praised Lord Vișnu he attained [again] his own nature, com-pletely shaking off all the sheaths [of corporeal existence]. And what cause In the case of such things as light and the like, it is found that they are productive of burning, etc. ; and in the case of such things as flame, it is found that they are productive of fire, etc. ; and in the case of other things, it is found that they are productive of illumination, etc. Because they do not perceive dharmas; i. e. because they have no perception of the real state of things. There are two forms of Brahma, one with form and the other without form. They are in the form of the destructible and the indestructible and exist in all beings. That supreme Brahma is imperishable, and the whole universe is perishable. 114. In order to become detached from the Fourth Dhyāna, the ascetic enters into thesāmantaka of the first ārūpya and considers the Fourth Dhyāna as gross, etc. (iv.49): this isthe anantaryamārga of detachment from the Fourth Dhyāna. See iii.35a, on the sămantaka When a fire is located in one place, its light becomes extensive. | vyabhicarati kva ceti#Where too could there be non-concomitance? The answer to this is as follows: In the case of words like vṛddhi and vibhāṣika, what is meant is that they do not accord with the real state of things; it is for this reason that they have been used in the sense of$kva ca kutrāpi kāraṇadharmānugatir#In one place there is conformity with the nature of the cause, and in another place there is conformity with the nature of the effect.$vyabhicarati#He violates the vow of chastity.$kāryakāraṇadharmasya savāṃśenānugataṃ bhavatīti niyamo#The law is that it is always concomitant with all the aspects of the characteristics of cause and effect.$na vidyata ity arthaḥ#What is meant is: it does not exist.$dahanādyudbhavae prabhādau dāhakatvādi#In the case of such things as light and the like, it is found that they are productive of burning, etc. ; and in the case of such things as flame, it is found that they are productive of fire, etc. ; and in the case of other things, it is found that they are productive of illumination, etc.$dharmādarśanād iti bhāvaḥ#Because they do not perceive dharmas; i. e. because they have no perception of the real state of things.$dve rūpe brahmaṇas tasya mūrtaṃ cāmūrtam eva ca#There are two forms of Brahma, one with form and the other without form.$kṣarākṣarasvarūpe te sarvabhūteṣv avasthite#They are in the form of the destructible and the indestructible and exist in all beings.$akṣaraṃ tatparaṃ brahma kṣaraṃ sarvam idaṃ jagad ity vip ādy#That supreme Brahma is imperishable, and the whole universe is perishable.$ekadeśasthitasyāgner jyotsnā vistāriṇī yathā#When a fire is located in one place, its light becomes extensive.$ |
vāsudevakalānantaḥ sahasravadanaḥ svarāṭ agrato bhavitā devo hareḥ priyacikīrṣayā bhp śrīvasudevanandanasya vāsudevasya kalā prathamoṃśaḥ śrīsaṃkarṣaṇaḥ tasya śrīsaṃkarṣaṇatvaṃ svayam eva na tu saṃkarṣaṇāvatāratvenety āha svarāṭ svenaiva rājate iti ataevānantaḥ kāladeśaparicchedarahitaḥ ataeva māyayā tasya garbhasamaya ākarṣaṇaṃ ca yuktam pūrṇasya vāstavākarṣaṇāsambhavād iti kecit etadvidhakārye ca tad akuṇṭhecchātmakacicchaktyāviṣṭaiva sā prabhavet uktaṃ ca tadānīṃ tad$He is Vasudevas portion. He is infinite. He is the one with a thousand faces. He is the king of heaven. In order to please Viṣṇu, the god will be in front of you. Śrī Saṅkarṣaṇa is the first part of kalā of Vāsudeva, the son of Vasudeva. His divinity is Śrī Saṅkarṣaṇa by Himself, not as an incarnation of Saṅkarṣaṇa. He shines with his own self as the sovereign ruler. That is why it is infinite, because it is free from limitations of time and place. "Fragmentary and worm-eaten. 115 folios (ff. 94-208) of 10"" x 1""5""."Nine to ten lines per side. The last four syllables of Kirana 1:1b arethe first legible akṣaras at the top of the recto of the first extantfolio (f. 94). The numeration (worn away on the first seven foliosand on many subsequent ones) is at the top of the left-hand marginof the recto of each folio.Final colophon (f. 208r [9]): iti śrīmatkiraṇākhye mahātantre yoga- The time for conception is due to māyā, and it is proper that the full embryo should be drawn out. Because there can be no real Dressing, say some people. R. :Hfi, 16-lil), diirft;c stimmen. Aber der Verskommentar (RGV I, And in the case of a transaction of this kind, it is to be regarded as devoid of cause. The meaning thus comes to be that there is no need for any definite time-limit in connection with such acts as are dealt with in the present context. The Intellect being possessed of its unobstructed volition, exercises its power over all things by force of its own volition. (So says Mrityunjaya:The intellect being possessed of its unobstructed volition, exercises its power over all things by force of its own volition.. {GL_NO And it has been said at the time: It is not right to be attached to that which is unpleasant, but to that which is pleasant. " [f] Now when he had thus spoken, all the world was amazed, and wondered at him for a long time, because his mind was disturbed by cares of this kind. | vāsudevakalānantaḥ sahasravadanaḥ svarāṭ#He is Vasudevas portion. He is infinite. He is the one with a thousand faces. He is the king of heaven.$agrato bhavitā devo hareḥ priyacikīrṣayā bhp#In order to please Viṣṇu, the god will be in front of you.$śrīvasudevanandanasya vāsudevasya kalā prathamoṃśaḥ śrīsaṃkarṣaṇaḥ#Śrī Saṅkarṣaṇa is the first part of kalā of Vāsudeva, the son of Vasudeva.$tasya śrīsaṃkarṣaṇatvaṃ svayam eva na tu saṃkarṣaṇāvatāratvenety āha#His divinity is Śrī Saṅkarṣaṇa by Himself, not as an incarnation of Saṅkarṣaṇa.$svarāṭ svenaiva rājate iti#He shines with his own self as the sovereign ruler.$ataevānantaḥ kāladeśaparicchedarahitaḥ ataeva#That is why it is infinite, because it is free from limitations of time and place.$māyayā tasya garbhasamaya ākarṣaṇaṃ ca yuktam pūrṇasya#The time for conception is due to māyā, and it is proper that the full embryo should be drawn out.$vāstavākarṣaṇāsambhavād iti kecit#Because there can be no real Dressing, say some people.$etadvidhakārye ca tad#And in the case of a transaction of this kind, it is to be regarded as devoid of cause. The meaning thus comes to be that there is no need for any definite time-limit in connection with such acts as are dealt with in the present context.$akuṇṭhecchātmakacicchaktyāviṣṭaiva sā prabhavet#The Intellect being possessed of its unobstructed volition, exercises its power over all things by force of its own volition. (So says Mrityunjaya:The intellect being possessed of its unobstructed volition, exercises its power over all things by force of its own volition.. {GL_NO$uktaṃ ca tadānīṃ tad#And it has been said at the time: It is not right to be attached to that which is unpleasant, but to that which is pleasant. " [f] Now when he had thus spoken, all the world was amazed, and wondered at him for a long time, because his mind was disturbed by cares of this kind.$ |
kṛttaddhitasamāsaikaśeṣasanādyantadhātu rūpāḥ pañca vṛttayaḥ vṛttyarthāvabodhaka vākya vigrahaḥ sa ca lauki kolaukikaśceti dvidhā tatra pūrva bhūta iti laukikaḥ pūrva am bhūta su ityalaukikaḥ bhūtapūrve caraḍiti nirdeśāt pūrvanipātaḥ ivena saha samāso vibhaktyalopaśca iti kevalasamāsaḥ prathamaḥ adhikaroyam prāk tatpuruṣāt avyaya vibhaktisamīpasamṛddhivyṛddhyarthābhāvātyayāsapra tiśabdaprādurbhāvapaścādyathānupūrvyayaugapadyasādṛśyasapatti sākalyāntavacaneṣu$The five modifications, such as the kṛt, taddhite, saṁskāra, ekāśeṣa, sanādādi, and anantadhātu, are of the nature of the five internal dhātus. werden. Es ist klar, daß sich von diesen Voraussetzungen her einepositive Ethik leichter deduzieren läßt als von denen des Madhyamakaher: jedes Lebewesen, und scheine es noch so verkommen, verdient hier,als durchdrungen von dem wirklichen Buddha und auch selbst potentiellBuddha, höchste Wertschätzung 63 •Aus dem Gesagten geht hervor, daß es in der Tathägatagarbha-Schulewie bei den Vätsiputriyas, den Vertretern der undefinierbaren "Person",eine positive Konstituente des Lebewesens gibt, die auch nach dem Nirvät;~a (als spirituellem Ereignis) unverändert weiterbesteht Diese Konstituente verdient insofern, als Atman 84 bezeichnet zu werden, als daswahre Wesen des Menschen oder - insofern sie gelegentlich auch als It is composed of sentences to instruct livelihood. It is of two kinds, mundane and pertaining to the world. Regarding this topic, that which was previously a mundane phenomenon is called a mundane phenomenon. Pūrvaṃ, am, bhūtaṃ and su are supermundane. The particle bhavati is meant to be a first member of the compound, because it mentions the verb chārakṛt which occurs in the past participal adjective bhūta. The compound iva is to be expounded as similar to, and non-exclusion of, the case-ending. Or again, the compound eva may be expounded as similar to, and non-exclusion of, the case-ending. Or again, the compound The first case-ending in the compound Kavya, etc. is to be expounded as Tasya, etc. ; i. e. the compound Kavya, etc. is to be expounded as Inasmuch as it is not possible for any man to comprehend the ---> dispelled by correct insight, then ‘liberation while living’426c425< - Abhinavagupta, Tantrāloka---> ― Abhinavagupta, Tantrāloka428c427,428< The Paramarthasara, or 'Essence of Ultimate Reality', is a work of the This is a legal issue. before the Tatpuruṣa. The word 'pra' after the manifestation of the infallible case-ending, proximity, excellence, absence of excess, non-existence, repetition, succession, simultaneity, sameness, euphonic combination and final implication is employed in a sentence. | kṛttaddhitasamāsaikaśeṣasanādyantadhātu rūpāḥ pañca vṛttayaḥ#The five modifications, such as the kṛt, taddhite, saṁskāra, ekāśeṣa, sanādādi, and anantadhātu, are of the nature of the five internal dhātus.$vṛttyarthāvabodhaka vākya vigrahaḥ#It is composed of sentences to instruct livelihood.$sa ca lauki kolaukikaśceti dvidhā#It is of two kinds, mundane and pertaining to the world.$tatra pūrva bhūta iti laukikaḥ#Regarding this topic, that which was previously a mundane phenomenon is called a mundane phenomenon.$pūrva am bhūta su ityalaukikaḥ#Pūrvaṃ, am, bhūtaṃ and su are supermundane.$bhūtapūrve caraḍiti nirdeśāt pūrvanipātaḥ#The particle bhavati is meant to be a first member of the compound, because it mentions the verb chārakṛt which occurs in the past participal adjective bhūta.$ivena saha samāso vibhaktyalopaśca#The compound iva is to be expounded as similar to, and non-exclusion of, the case-ending. Or again, the compound eva may be expounded as similar to, and non-exclusion of, the case-ending. Or again, the compound$iti kevalasamāsaḥ prathamaḥ#The first case-ending in the compound Kavya, etc. is to be expounded as Tasya, etc. ; i. e. the compound Kavya, etc. is to be expounded as Inasmuch as it is not possible for any man to comprehend the$adhikaroyam#This is a legal issue.$prāk tatpuruṣāt#before the Tatpuruṣa.$avyaya vibhaktisamīpasamṛddhivyṛddhyarthābhāvātyayāsapra tiśabdaprādurbhāvapaścādyathānupūrvyayaugapadyasādṛśyasapatti sākalyāntavacaneṣu#The word 'pra' after the manifestation of the infallible case-ending, proximity, excellence, absence of excess, non-existence, repetition, succession, simultaneity, sameness, euphonic combination and final implication is employed in a sentence.$ |
etadvo vistareṇaiva kathitaṃ munipuṅgavāḥ abhiṣiktāstatastvete viśiṣṭā viśvayoninā iti śrīliṅgamahāpurāṇe sūryādyabhiṣekakathanaṃ nāmāṣṭapañcāśattamo dhyāyaḥ etacchrutvā tu munayaḥ punastaṃ saṃśayānvitāḥ papracchuruttaraṃ bhūyas tadā te romaharṣaṇam yadetaduktaṃ bhavatā sūteha vadatāṃ vara etadvistarato brūhi jyotiṣāṃ ca vinirṇayam uvāca paramaṃ vākyaṃ teṣāṃ saṃśayanirṇaye asminnarthe mahāprājñair yaduktaṃ śāntabuddhibhiḥ etadvo haṃ pravakṣyāmi sūryacandramasorgatim firewatercircle yathā devagṛhāṇīha sūryacandrādayo grahāḥ ataḥ paraṃ tu trividham agnervakṣye samudbhavam divyasya bhautikasyāgner atho gneḥ pārthivasya ca vyuṣṭāyāṃ tu rajanyāṃ ca brahmaṇo vyaktajanmanaḥ avyākṛtamidaṃ tvāsīn naiśena tamasā vṛtam$O bulls among sages! I have told you this in detail. .bsdu na),thethese However, they have been specially consecrated by the creator of the universe. Thus ends the fifty-eighth chapter of the Mahāpurāṇa called Sūryādbhiṣeka-Dhyāna. On hearing these words, the sages were again full of doubts. They again asked him a question that made the body hair stand up. O supreme among eloquent ones! O charioteer! You have spoken to me about what needs to be done. Tell me this in detail, together with what has been determined about stellar bodies. To dispel their doubts, he spoke these supreme words. The immensely wise ones, tranquil in their intelligence, have spoken about this. I will now tell you about the progress of the sun and the moon. Fīrtate's son was Circle. The sun, the moon and the planets are like temples in this world. Now I shall describe the three-fold origin of fire. Vṛddha-Parāśara (Parāśaramādhava, p.616).—‘There is no impurity for kings, or for religious students, persons engaged in sacrificial sessions, persons initiated for a sacrifice, and all those for whom the king wishes it There is no impurity due to birth or death, for those engaged in penance or charity.’Hārīta (Do., p. There are fires that result from the elements in heaven, those that are made out of earth and those that are made out of clay. When night had passed, Brahma manifested his birth. Everything was enveloped in darkness during the night and nothing could be seen. | etadvo vistareṇaiva kathitaṃ munipuṅgavāḥ#O bulls among sages! I have told you this in detail.$abhiṣiktāstatastvete viśiṣṭā viśvayoninā#However, they have been specially consecrated by the creator of the universe.$iti śrīliṅgamahāpurāṇe sūryādyabhiṣekakathanaṃ nāmāṣṭapañcāśattamo dhyāyaḥ#Thus ends the fifty-eighth chapter of the Mahāpurāṇa called Sūryādbhiṣeka-Dhyāna.$etacchrutvā tu munayaḥ punastaṃ saṃśayānvitāḥ#On hearing these words, the sages were again full of doubts.$papracchuruttaraṃ bhūyas tadā te romaharṣaṇam#They again asked him a question that made the body hair stand up.$yadetaduktaṃ bhavatā sūteha vadatāṃ vara#O supreme among eloquent ones! O charioteer! You have spoken to me about what needs to be done.$etadvistarato brūhi jyotiṣāṃ ca vinirṇayam#Tell me this in detail, together with what has been determined about stellar bodies.$uvāca paramaṃ vākyaṃ teṣāṃ saṃśayanirṇaye#To dispel their doubts, he spoke these supreme words.$asminnarthe mahāprājñair yaduktaṃ śāntabuddhibhiḥ#The immensely wise ones, tranquil in their intelligence, have spoken about this.$etadvo haṃ pravakṣyāmi sūryacandramasorgatim#I will now tell you about the progress of the sun and the moon.$firewatercircle#Fīrtate's son was Circle.$yathā devagṛhāṇīha sūryacandrādayo grahāḥ#The sun, the moon and the planets are like temples in this world.$ataḥ paraṃ tu trividham agnervakṣye samudbhavam#Now I shall describe the three-fold origin of fire.$divyasya bhautikasyāgner atho gneḥ pārthivasya ca#There are fires that result from the elements in heaven, those that are made out of earth and those that are made out of clay.$vyuṣṭāyāṃ tu rajanyāṃ ca brahmaṇo vyaktajanmanaḥ#When night had passed, Brahma manifested his birth.$avyākṛtamidaṃ tvāsīn naiśena tamasā vṛtam#Everything was enveloped in darkness during the night and nothing could be seen.$ |
hāṭakābhāṃ haridvastrāṃ padmasaṃyutabāhukām sarvālaṅkāra saṃyuktāṃ viśogā marcayettataḥ raktābhāṃ hāṭakābhāṃ ca hariṇīṃ nīlavarṇakām dhātakīpadra saṃtāśāṃ kumudotpalasannibhām aśokābhāṃ kramādetā dvibhujāḥ padmadhāriṇīḥ viparītāṃbaradharāḥ sukhāsīnā stadāsanāḥ jayādyāssarvabhūṣāṃgā dhyāyedatreti kecana medinīṃ caiva rākāṃ ca sinīvālīṃ smaredbudhaḥ medinīṃ pīdavastrāntāṃ śyāmāṅgīṃ dvibhujāṃ sthitām hastayoḥ pālikāṃ dhṛtvā sukeśīṃ taddigānanām pūrṇacandrapriyāṃ devīṃ pūrṇacandranibhānanām hemāṅgīṃ raktavastrāntāṃ rākāṃ kuṃbhadharāṃ sthitām$Her complexion was like that of gold and she was dressed in green garments. Her arms were like lotuses. Then she should be adorned with all kinds of ornaments and sprinkled with the vāsogā. There was a doe that was dark blue in complexion, with a complexion like that of gold and with a red complexion. It was like the stalk of a dhātakī plant, or like a blue lotus or a white waterlily. The two-armed ones progressively assume the complexion of ashoka trees and hold up lotuses. Dressed in upper garments, they were comfortably seated and squatting on their seats. 83 Tomits and adds5 A varisāmti9 A kuṭhārakṣinnayā Some say that one should meditate on Jaya, etc., in all the ornaments of the body. A wise man should meditate on Medini, Raka and Sinivali. The two-armed goddess of darkness is standing on the ground, with three dots on her limbs. Go and crush her as if she were your footsteps. Having said this, he began to crush his footsteps in the earth. He held the hand in both his hands, with excellent hair and with a face in that direction. The goddess is loved by the full moon and her face is like that of the full moon. Her limbs were golden and she was dressed in red garments. She stood there, holding a red pot in her hand. | hāṭakābhāṃ haridvastrāṃ padmasaṃyutabāhukām#Her complexion was like that of gold and she was dressed in green garments. Her arms were like lotuses.$sarvālaṅkāra saṃyuktāṃ viśogā marcayettataḥ#Then she should be adorned with all kinds of ornaments and sprinkled with the vāsogā.$raktābhāṃ hāṭakābhāṃ ca hariṇīṃ nīlavarṇakām#There was a doe that was dark blue in complexion, with a complexion like that of gold and with a red complexion.$dhātakīpadra saṃtāśāṃ kumudotpalasannibhām#It was like the stalk of a dhātakī plant, or like a blue lotus or a white waterlily.$aśokābhāṃ kramādetā dvibhujāḥ padmadhāriṇīḥ#The two-armed ones progressively assume the complexion of ashoka trees and hold up lotuses.$viparītāṃbaradharāḥ sukhāsīnā stadāsanāḥ#Dressed in upper garments, they were comfortably seated and squatting on their seats.$jayādyāssarvabhūṣāṃgā dhyāyedatreti kecana#Some say that one should meditate on Jaya, etc., in all the ornaments of the body.$medinīṃ caiva rākāṃ ca sinīvālīṃ smaredbudhaḥ#A wise man should meditate on Medini, Raka and Sinivali.$medinīṃ pīdavastrāntāṃ śyāmāṅgīṃ dvibhujāṃ sthitām#The two-armed goddess of darkness is standing on the ground, with three dots on her limbs. Go and crush her as if she were your footsteps. Having said this, he began to crush his footsteps in the earth.$hastayoḥ pālikāṃ dhṛtvā sukeśīṃ taddigānanām#He held the hand in both his hands, with excellent hair and with a face in that direction.$pūrṇacandrapriyāṃ devīṃ pūrṇacandranibhānanām#The goddess is loved by the full moon and her face is like that of the full moon.$hemāṅgīṃ raktavastrāntāṃ rākāṃ kuṃbhadharāṃ sthitām#Her limbs were golden and she was dressed in red garments. She stood there, holding a red pot in her hand.$ |
sāmāyāmā mā yā māsā mārānāyāyānā rāmā yānāvārārāvānāyā māyārāmā mārāyāmā yaḥ svarasthānavarṇānāṃ niyamo duṣkareṣv asau iṣṭaś catuḥprabhṛty eṣa darśyate sukaraḥ paraḥ āmnāyānām āhāntyā vāg ītīr gītīr bhītīḥ prītīḥ bhogo rogo modo moho dheye dhecche deśe kṣeme kṣitivijitisthitivihitivrataratayaḥ paragatayaḥ uru rurudhur guru dudhuvur yudhi kuravaḥ svam arikulam śrīdīptī hrīkīrtī dhīnītī gīḥprītī edhete dve dve te ye neme deveśe nayanānandajanane nakṣatragaṇaśālini aghane gagane dṛṣṭir aṅgane dīyatāṃ sakṛt alinīlālakalataṃ kaṃ na hanti ghanastani ānanaṃ nalinacchāyanayanaṃ śaśikānti te$Māras nightmares are nights of rest, but not months of rest. Māras armies are the Ārāvaṇā and Māyārāma. The rules of vowels, consonants and letters are difficult to follow. This would be desirable in four cases. The succeeding one, which is easier, will be shown. Of the Vedas he mentions the last kind of speech, songs, apprehensions and rejoicings. Bhoga, roga, modha and moha should be used in a dhenḍhe, a place of welfare. They delight in the vows of conquering the earth, maintaining it and performing rites. They are devoted to the supreme objective. The Kurus laid siege to their own families of enemies in the battle, loosening their heavy armour. Śrī Dīptī, Hrī, Kīrti, Dhānī, Itī, Gīḥ and Prīti. Those who are lords of the gods, They prosper in pairs; Those who are not lords of the gods, They prosper in pairs. O one who causes delight to the eyes! You are resplendent with a large number of nakshatras. O beautiful one! Once cast your eye towards the cloudless sky. Whom does not the thick bosom of a swarm of bees strike at, like a dark-blue creeper? Your face is like a lotus. Your eyes are like the shadow of the moon. | sāmāyāmā mā yā māsā mārānāyāyānā rāmā#Māras nightmares are nights of rest, but not months of rest.$yānāvārārāvānāyā māyārāmā mārāyāmā#Māras armies are the Ārāvaṇā and Māyārāma.$yaḥ svarasthānavarṇānāṃ niyamo duṣkareṣv asau#The rules of vowels, consonants and letters are difficult to follow.$iṣṭaś catuḥprabhṛty eṣa darśyate sukaraḥ paraḥ#This would be desirable in four cases. The succeeding one, which is easier, will be shown.$āmnāyānām āhāntyā vāg ītīr gītīr bhītīḥ prītīḥ#Of the Vedas he mentions the last kind of speech, songs, apprehensions and rejoicings.$bhogo rogo modo moho dheye dhecche deśe kṣeme#Bhoga, roga, modha and moha should be used in a dhenḍhe, a place of welfare.$kṣitivijitisthitivihitivrataratayaḥ paragatayaḥ#They delight in the vows of conquering the earth, maintaining it and performing rites. They are devoted to the supreme objective.$uru rurudhur guru dudhuvur yudhi kuravaḥ svam arikulam#The Kurus laid siege to their own families of enemies in the battle, loosening their heavy armour.$śrīdīptī hrīkīrtī dhīnītī gīḥprītī#Śrī Dīptī, Hrī, Kīrti, Dhānī, Itī, Gīḥ and Prīti.$edhete dve dve te ye neme deveśe#Those who are lords of the gods, They prosper in pairs; Those who are not lords of the gods, They prosper in pairs.$nayanānandajanane nakṣatragaṇaśālini#O one who causes delight to the eyes! You are resplendent with a large number of nakshatras.$aghane gagane dṛṣṭir aṅgane dīyatāṃ sakṛt#O beautiful one! Once cast your eye towards the cloudless sky.$alinīlālakalataṃ kaṃ na hanti ghanastani#Whom does not the thick bosom of a swarm of bees strike at, like a dark-blue creeper?$ānanaṃ nalinacchāyanayanaṃ śaśikānti te#Your face is like a lotus. Your eyes are like the shadow of the moon.$ |
vikalpasrakṣyamāṇānyarucitāṃśasahiṣṇunaḥ vastuno yā tathātvena sṛṣṭiḥ soddeśasaṃjñitā tadaiva saṃviccinute yāvataḥ srakṣyamāṇatā yato hyakālakalitā saṃdhatte sārvakālikam srakṣyamāṇasya yā sṛṣṭiḥ prāksṛṣṭāṃśasya saṃhṛtiḥ anūdyamāne dharme sā saṃvillakṣaṇamucyate tatpṛṣṭhapātibhūyoṃśasṛṣṭisaṃhāraviśramāḥ parīkṣā kathyate mātṛrucitā kalpitāvadhiḥ prākpaśyantyatha madhyānyā vaikharī ceti tā imāḥ parā parāparā devī caramā tvaparātmikā icchādi śaktitritayamidameva nigadyate etatprāṇita evāyaṃ vyavahāraḥ pratāyate etatpraśnottarātmatve pārameśvaraśāsane$It tolerates the portion of another's liking, which is being created by imagination. The creation of a thing as it really is is called its specific indication. As long as there is the desire to create, consciousness piles up. It is because of this that there is an untimely adversity and one must bear oneself at all times. Creation here stands for the withdrawal of that part of the thing that was created beforehand; It is said to be the characteristic of consciousness when no element arises. The creations and destructions of the universe rest upon their repeated descent from Him. This concludes the section on the assessment of the suitability of the child from the mother up to the childs age and ends with the determination of the maximum duration. [] Now we shall expound the chapter "Aparajita Tantra Parva". Thus said Lord Atreya. [-] Note: This chapter deals mainly with the mode of administration They are these, namely, Prāk, Paśyanti, Madhyā, Anyā and Vaikharī. Parā and Parāparā Devī. Caramā Aparātmikā. This is what is called the triad of desires and the rest. It is for this reason that we have the transaction relating to living beings; and it is only on the basis of this transaction that business-transactions are carried on. In the Parameśvara Sāsana, this is the essence of both query and answer. | vikalpasrakṣyamāṇānyarucitāṃśasahiṣṇunaḥ#It tolerates the portion of another's liking, which is being created by imagination.$vastuno yā tathātvena sṛṣṭiḥ soddeśasaṃjñitā#The creation of a thing as it really is is called its specific indication.$tadaiva saṃviccinute yāvataḥ srakṣyamāṇatā#As long as there is the desire to create, consciousness piles up.$yato hyakālakalitā saṃdhatte sārvakālikam#It is because of this that there is an untimely adversity and one must bear oneself at all times.$srakṣyamāṇasya yā sṛṣṭiḥ prāksṛṣṭāṃśasya saṃhṛtiḥ#Creation here stands for the withdrawal of that part of the thing that was created beforehand;$anūdyamāne dharme sā saṃvillakṣaṇamucyate#It is said to be the characteristic of consciousness when no element arises.$tatpṛṣṭhapātibhūyoṃśasṛṣṭisaṃhāraviśramāḥ#The creations and destructions of the universe rest upon their repeated descent from Him.$parīkṣā kathyate mātṛrucitā kalpitāvadhiḥ#This concludes the section on the assessment of the suitability of the child from the mother up to the childs age and ends with the determination of the maximum duration. [] Now we shall expound the chapter "Aparajita Tantra Parva". Thus said Lord Atreya. [-] Note: This chapter deals mainly with the mode of administration$prākpaśyantyatha madhyānyā vaikharī ceti tā imāḥ#They are these, namely, Prāk, Paśyanti, Madhyā, Anyā and Vaikharī.$parā parāparā devī caramā tvaparātmikā#Parā and Parāparā Devī. Caramā Aparātmikā.$icchādi śaktitritayamidameva nigadyate#This is what is called the triad of desires and the rest.$etatprāṇita evāyaṃ vyavahāraḥ pratāyate#It is for this reason that we have the transaction relating to living beings; and it is only on the basis of this transaction that business-transactions are carried on.$etatpraśnottarātmatve pārameśvaraśāsane#In the Parameśvara Sāsana, this is the essence of both query and answer.$ |
aprayatnena kāmānāmavāptiḥ sā yadā bhavet tadaivākāmahatatā kuta evānyathā bhavet cetanasya tvasuptasya kutra dṛṣṭā hyakāmatā avyaktireva kāmānāṃ na nāśo mohasuptayoḥ yatkāmaḥ svāpamāpnoti tadevotthāpitaḥ kutaḥ avaśo pi vyāharati kutaḥ suptāvakāmatā sarvakāmānavāpnoti brahmaṇā saha muktigaḥ paryeti tatra jakṣaṃśca krīḍan ratimavāpnuvan kāmānnī kāmarūpī sannimān lokāṃśca sañcaran āste gāyan sāma mukta ityādiśrutisadbalāt$When desires can be attained without effort, that is called the time when desires are attained without effort. That is called the time when desires are attained without effort. This passage corresponds roughly to what has been said in the preceding section: When desires can be attained without How could there be any other way of destroying an unwillingness? Where has non-desire been seen in a sentient being who is not asleep? Desires remain unmanifest and are not destroyed when one is asleep in delusion. When a person sleeps, it is because of that desire that he is woken up. He speaks helplessly, so how could he wantonly be asleep? 516,520,524,759,858,900,922;T 38.1778: 133 (fn. 849-851); T 46.1912 (Fu-hsing .B): *fn. 727, One who goes to liberation along with Brahmā gets all the pleasures. There he walks about, eating and playing, until he reaches the climax. Wishing for, being capable of assuming any form at will, wandering over these regions. He remains singing the Sāman because of the strength of such Vedic texts as He is liberated and so forth. | aprayatnena kāmānāmavāptiḥ sā yadā bhavet#When desires can be attained without effort, that is called the time when desires are attained without effort. That is called the time when desires are attained without effort. This passage corresponds roughly to what has been said in the preceding section: When desires can be attained without$tadaivākāmahatatā kuta evānyathā bhavet#How could there be any other way of destroying an unwillingness?$cetanasya tvasuptasya kutra dṛṣṭā hyakāmatā#Where has non-desire been seen in a sentient being who is not asleep?$avyaktireva kāmānāṃ na nāśo mohasuptayoḥ#Desires remain unmanifest and are not destroyed when one is asleep in delusion.$yatkāmaḥ svāpamāpnoti tadevotthāpitaḥ kutaḥ#When a person sleeps, it is because of that desire that he is woken up.$avaśo pi vyāharati kutaḥ suptāvakāmatā#He speaks helplessly, so how could he wantonly be asleep?$sarvakāmānavāpnoti brahmaṇā saha muktigaḥ#One who goes to liberation along with Brahmā gets all the pleasures.$paryeti tatra jakṣaṃśca krīḍan ratimavāpnuvan#There he walks about, eating and playing, until he reaches the climax.$kāmānnī kāmarūpī sannimān lokāṃśca sañcaran#Wishing for, being capable of assuming any form at will, wandering over these regions.$āste gāyan sāma mukta ityādiśrutisadbalāt#He remains singing the Sāman because of the strength of such Vedic texts as He is liberated and so forth.$ |
rathaṃ sūtaṃ dhvajaṃ taṃ ca cakre dṛśyam ajihmagaiḥ sa viddhvā sātyakiṃ ṣaṣṭyā tathā ṣoḍaśabhiḥ śaraiḥ nākampayat sthitaṃ yuddhe mainākam iva parvatam sa tu duḥśāsanaṃ vīraḥ sāyakair āvṛṇod bhṛśam maśakaṃ samanuprāptam ūrṇanābhir ivorṇayā tvaran samāvṛṇod bāṇair duḥśāsanam amitrajit dṛṣṭvā duḥśāsanaṃ rājā tathā śaraśatācitam trigartāṃś codayām āsa yuyudhānarathaṃ prati te gacchan yuyudhānasya samīpaṃ krūrakāriṇaḥ trigartānāṃ trisāhasrā rathā yuddhaviśāradāḥ te tu taṃ rathavaṃśena mahatā paryavārayan sthirāṃ kṛtvā matiṃ yuddhe bhūtvā saṃśaptakā mithaḥ teṣāṃ prayatatāṃ yuddhe śaravarṣāṇi muñcatām yodhān pañcaśatān mukhyān agrānīke vyapothayat$With his straight-flying arrows, he rendered the chariot, the charioteer and the standard visible. He pierced Satyaki with sixty arrows and yet again with sixteen. However, like Mount Mainaka, he did not tremble and remained stationed in the battle. The brave one severely shrouded Duhshasana with arrows. It was as if a spider had got a mosquito inside its web. The conqueror of enemies swiftly enveloped Duhshasana with arrows. The king saw that Duhshasana had been wounded by hundreds of arrows. He urged the Trigartas to advance towards Yuyudhanas chariot. Those performers of cruel deeds approached near Yuyudhana. The Trigartas had three thousand rathas who were skilled in fighting. They surrounded him with a large number of chariots. They firmly made up their minds to fight and formed samshaptakas against each other. They were ready to fight and released showers of arrows. He brought down five hundred foremost warriors who were stationed at the forefront of the army. | rathaṃ sūtaṃ dhvajaṃ taṃ ca cakre dṛśyam ajihmagaiḥ#With his straight-flying arrows, he rendered the chariot, the charioteer and the standard visible.$sa viddhvā sātyakiṃ ṣaṣṭyā tathā ṣoḍaśabhiḥ śaraiḥ#He pierced Satyaki with sixty arrows and yet again with sixteen.$nākampayat sthitaṃ yuddhe mainākam iva parvatam#However, like Mount Mainaka, he did not tremble and remained stationed in the battle.$sa tu duḥśāsanaṃ vīraḥ sāyakair āvṛṇod bhṛśam#The brave one severely shrouded Duhshasana with arrows.$maśakaṃ samanuprāptam ūrṇanābhir ivorṇayā#It was as if a spider had got a mosquito inside its web.$tvaran samāvṛṇod bāṇair duḥśāsanam amitrajit#The conqueror of enemies swiftly enveloped Duhshasana with arrows.$dṛṣṭvā duḥśāsanaṃ rājā tathā śaraśatācitam#The king saw that Duhshasana had been wounded by hundreds of arrows.$trigartāṃś codayām āsa yuyudhānarathaṃ prati#He urged the Trigartas to advance towards Yuyudhanas chariot.$te gacchan yuyudhānasya samīpaṃ krūrakāriṇaḥ#Those performers of cruel deeds approached near Yuyudhana.$trigartānāṃ trisāhasrā rathā yuddhaviśāradāḥ#The Trigartas had three thousand rathas who were skilled in fighting.$te tu taṃ rathavaṃśena mahatā paryavārayan#They surrounded him with a large number of chariots.$sthirāṃ kṛtvā matiṃ yuddhe bhūtvā saṃśaptakā mithaḥ#They firmly made up their minds to fight and formed samshaptakas against each other.$teṣāṃ prayatatāṃ yuddhe śaravarṣāṇi muñcatām#They were ready to fight and released showers of arrows.$yodhān pañcaśatān mukhyān agrānīke vyapothayat#He brought down five hundred foremost warriors who were stationed at the forefront of the army.$ |
pavasva viśvacarṣaṇa ā mahī rodasī pṛṇa uṣāḥ sūryo na raśmibhiḥ pari naḥ śarmayantyā dhārayā soma viśvataḥ sarā raseva viṣṭapam āśurarṣa bṛhanmate pari priyeṇa dhāmnā yatra devā iti bruvan pariṣkṛṇvannaniṣkṛtaṃ janāya yātayanniṣaḥ vṛṣṭiṃ divaḥ pari srava ayaṃ sa yo divaspari raghuyāmā pavitra ā sindhorūrmā vyakṣarat suta eti pavitra ā tviṣiṃ dadhāna ojasā vicakṣāṇo virocayan āvivāsanparāvato atho arvāvataḥ sutaḥ indrāya sicyate madhu samīcīnā anūṣata hariṃ hinvantyadribhiḥ hinvanti sūramusrayaḥ svasāro jāmayaspatim$Flow on, O thou of all mankind; Do thou fill the great and the spacious firmaments; Like the sun with his beams [], the dawns with their beams, the nights with their beams, the months with their beams, the months with their beams, the months with their beams, the months with their beams, the years with their beams, the months with their beams, the seasons with their beams, the year with O Soma, on all sides do thou protect us With thy protecting stream; They are like the sap from a pond that shoots up into a clump of grass, when it has been sprinkled by the sun. Swiftly flow, O Brhanmanati, With thy dear abode; They say, 'Where the gods are. ' The night he sends to the people, making ready what is unprepared. Pour down the rain from the sky. This is the one who, O Rāghava, is purified in the later part of the night above the sky. Sindhūrman flowed. The juice, the strainer, cometh in might, bearing the arrow. Discerning, he makes it shine. Avīvasān was the son of Parāvata and then that of Arvāvat. The mead is poured for Indra. 95ASBhm 85 b 2f. (= ASBht Si 83 b 7f.) darauf, daß vom älayavijnänam die ühlen Anlagen zu allen [möglichen] Lastern gewichensind (sarvaklesänusayäpagamena). Schließlich sei noch, aus spätererZeit, eine Stelle aus Prajfiäkaraguptas PramäJ;J.avärttikäla:rp.käraQ.(Patna 1953, 142, 30f.) angeführt, an der Dharmakirtis Satz: "AufGrund der .Übung des [spirituellen Weges] gestaltet sich die Grundlageum'' (tadabhyäsäd äsrayal;b parivartate) folgendermaßen paraphrasiert In unison have they sung his praise; They urge the golden one with the stones; The sisters of the Sun send their sister's husband away. | pavasva viśvacarṣaṇa ā mahī rodasī pṛṇa#Flow on, O thou of all mankind; Do thou fill the great and the spacious firmaments;$uṣāḥ sūryo na raśmibhiḥ#Like the sun with his beams [], the dawns with their beams, the nights with their beams, the months with their beams, the months with their beams, the months with their beams, the months with their beams, the years with their beams, the months with their beams, the seasons with their beams, the year with$pari naḥ śarmayantyā dhārayā soma viśvataḥ#O Soma, on all sides do thou protect us With thy protecting stream;$sarā raseva viṣṭapam#They are like the sap from a pond that shoots up into a clump of grass, when it has been sprinkled by the sun.$āśurarṣa bṛhanmate pari priyeṇa dhāmnā#Swiftly flow, O Brhanmanati, With thy dear abode;$yatra devā iti bruvan#They say, 'Where the gods are. '$pariṣkṛṇvannaniṣkṛtaṃ janāya yātayanniṣaḥ#The night he sends to the people, making ready what is unprepared.$vṛṣṭiṃ divaḥ pari srava#Pour down the rain from the sky.$ayaṃ sa yo divaspari raghuyāmā pavitra ā#This is the one who, O Rāghava, is purified in the later part of the night above the sky.$sindhorūrmā vyakṣarat#Sindhūrman flowed.$suta eti pavitra ā tviṣiṃ dadhāna ojasā#The juice, the strainer, cometh in might, bearing the arrow.$vicakṣāṇo virocayan#Discerning, he makes it shine.$āvivāsanparāvato atho arvāvataḥ sutaḥ#Avīvasān was the son of Parāvata and then that of Arvāvat.$indrāya sicyate madhu#The mead is poured for Indra.$samīcīnā anūṣata hariṃ hinvantyadribhiḥ#In unison have they sung his praise; They urge the golden one with the stones;$hinvanti sūramusrayaḥ svasāro jāmayaspatim#The sisters of the Sun send their sister's husband away.$ |
ūdhvānudasyati yathā gaurnodāpnuyāttadātmabhya evaitacalpānnirmimate tānvilipsanta upaspṛśanti bheṣajamevaitatkurvate tasmādvilipsanta upaspṛśanti tāndvayormūtakayorupanahya veṇuyaṣṭyāṃ vā kupe vobhayata ābadhyādaṅ paretya yadi vṛkṣaṃ vā sthāṇu vā veṇuṃ vā valmīkaṃ vā vindettasminnāsajatyetatte rudrāvasaṃ tena paro mūjavato tīhītyavasena vā adhvānaṃ yanti tadenaṃ sāvasamevānvavārjati yatra yatrāsya caraṇaṃ tadanvatra ha vā asya paro mūjavadbhyaścaraṇaṃ tasmādāha paro mūjavato tīhītyavatatadhanvā pinākāvasa$For example, in the passage uddhvanudasyati, it means he who is going to recite the Veda. Similarly in the passage udhvanudāsyati, it means he who is going to recite the Veda. The meaning thus comes to be this:The text speaks The cow would not be able to obtain it: hence he thereby produces a small portion for his own self. They besmear it, and touch it. They make it a healing balm: hence they touch it desiring to besmear it. Having then fastened those two to the two urethral proboscis, he throws them on the ground with a view to prevent their falling off. Having fastened the string to either side of a bamboo stick or a well, he should throw it away. If he finds a tree, or a post, or a bamboo-tree, or an ant-hill, thereon he establishes that of thine. The Rudrâvasam, with it the Para, Mūjavata and the three; or by means of it they go to a path. Wherever his footstep goes, that is behind him; verily he follows it. therefore he says, 'Thou art beyond all that is rootless.'Come, thou who hast bent thy bow and dost wield the Pināka. | ūdhvānudasyati yathā#For example, in the passage uddhvanudasyati, it means he who is going to recite the Veda. Similarly in the passage udhvanudāsyati, it means he who is going to recite the Veda. The meaning thus comes to be this:The text speaks$gaurnodāpnuyāttadātmabhya evaitacalpānnirmimate tānvilipsanta upaspṛśanti#The cow would not be able to obtain it: hence he thereby produces a small portion for his own self. They besmear it, and touch it.$bheṣajamevaitatkurvate tasmādvilipsanta upaspṛśanti#They make it a healing balm: hence they touch it desiring to besmear it.$tāndvayormūtakayorupanahya#Having then fastened those two to the two urethral proboscis, he throws them on the ground with a view to prevent their falling off.$veṇuyaṣṭyāṃ vā kupe vobhayata ābadhyādaṅ paretya#Having fastened the string to either side of a bamboo stick or a well, he should throw it away.$yadi vṛkṣaṃ vā sthāṇu vā veṇuṃ vā valmīkaṃ vā vindettasminnāsajatyetatte#If he finds a tree, or a post, or a bamboo-tree, or an ant-hill, thereon he establishes that of thine.$rudrāvasaṃ tena paro mūjavato tīhītyavasena vā adhvānaṃ yanti tadenaṃ#The Rudrâvasam, with it the Para, Mūjavata and the three; or by means of it they go to a path.$sāvasamevānvavārjati yatra yatrāsya caraṇaṃ tadanvatra ha vā asya paro#Wherever his footstep goes, that is behind him; verily he follows it.$mūjavadbhyaścaraṇaṃ tasmādāha paro mūjavato tīhītyavatatadhanvā pinākāvasa#therefore he says, 'Thou art beyond all that is rootless.'Come, thou who hast bent thy bow and dost wield the Pināka.$ |
uttare jāhnavītīre pratiṣṭhāne mahāyaśāḥ ailaputrā babhūvus te sapta devasutopamāḥ gandharvaloke viditā āyur dhīmān amāvasuḥ viśvāyuś caiva dharmātmā śrutāyuś ca tathāparaḥ dṛḍhāyuś ca vanāyuś ca bahvāyuś corvaśīsutāḥ amāvasos tu dāyādo bhīmo rājātha rājarāṭ śrīmān bhīmasya dāyādo rājāsīt kāñcanaprabhaḥ vidvāṃs tu kāñcanasyāpi suhotro bhūn mahābalaḥ suhotrasyābhavaj jahnuḥ keśinyā garbhasaṃbhavaḥ ājahre yo mahat sattraṃ sarpamedhaṃ mahāmakham patilobhena yaṃ gaṅgā patitvena sasāra ha necchataḥ plāvayām āsa tasya gaṅgā tadā sadaḥ sa tayā plāvitaṃ dṛṣṭvā yajñavāṭaṃ samantataḥ sauhotrir aśapad gaṅgāṃ kruddho rājā dvijottamāḥ eṣa te viphalaṃ yatnaṃ pibann ambhaḥ karomy aham asya gaṅge valepasya sadyaḥ phalam avāpnuhi$The immensely illustrious one went to Pratishthana, located on the northern bank of the Jahnavi. The seven sons of Aila were like the sons of the gods. It is known in the world of the gandharvas that Ayus is the intelligent Vasu. The one with dharma in his soul was Vishvavasu and the other Shrutayu. Urvaśīs sons were Dṛḍāyu, Vanāyu and Bahuyū. The son of Amāvasu was Bhīmarāja. unconditioned; I am free', Bhimas son was the illustrious King Kanchanaprabha. The immensely strong Suhotra knew about the origin of gold. Suhotras son was Jahnu, who was born from the womb of Keshini. J~V= IJ~Mi:tl!!.J156.. He performed the great sacrifice of a great sacrifice known as sarpasampadeha. Greedily seeking a husband, Ganga sought refuge with him and made him her husband. When he was reluctant, Ganga flooded all his sacrificial grounds. In every direction, he saw that the sacrificial ground was flooded. O excellent brahmins, the infuriated king Sauhotri cursed Gaṅgā. I will drink the water and render your efforts unsuccessful. O Ganga! You will reap the fruits of those offences today. | uttare jāhnavītīre pratiṣṭhāne mahāyaśāḥ#The immensely illustrious one went to Pratishthana, located on the northern bank of the Jahnavi.$ailaputrā babhūvus te sapta devasutopamāḥ#The seven sons of Aila were like the sons of the gods.$gandharvaloke viditā āyur dhīmān amāvasuḥ#It is known in the world of the gandharvas that Ayus is the intelligent Vasu.$viśvāyuś caiva dharmātmā śrutāyuś ca tathāparaḥ#The one with dharma in his soul was Vishvavasu and the other Shrutayu.$dṛḍhāyuś ca vanāyuś ca bahvāyuś corvaśīsutāḥ#Urvaśīs sons were Dṛḍāyu, Vanāyu and Bahuyū.$amāvasos tu dāyādo bhīmo rājātha rājarāṭ#The son of Amāvasu was Bhīmarāja.$śrīmān bhīmasya dāyādo rājāsīt kāñcanaprabhaḥ#Bhimas son was the illustrious King Kanchanaprabha.$vidvāṃs tu kāñcanasyāpi suhotro bhūn mahābalaḥ#The immensely strong Suhotra knew about the origin of gold.$suhotrasyābhavaj jahnuḥ keśinyā garbhasaṃbhavaḥ#Suhotras son was Jahnu, who was born from the womb of Keshini.$ājahre yo mahat sattraṃ sarpamedhaṃ mahāmakham#He performed the great sacrifice of a great sacrifice known as sarpasampadeha.$patilobhena yaṃ gaṅgā patitvena sasāra ha#Greedily seeking a husband, Ganga sought refuge with him and made him her husband.$necchataḥ plāvayām āsa tasya gaṅgā tadā sadaḥ#When he was reluctant, Ganga flooded all his sacrificial grounds.$sa tayā plāvitaṃ dṛṣṭvā yajñavāṭaṃ samantataḥ#In every direction, he saw that the sacrificial ground was flooded.$sauhotrir aśapad gaṅgāṃ kruddho rājā dvijottamāḥ#O excellent brahmins, the infuriated king Sauhotri cursed Gaṅgā.$eṣa te viphalaṃ yatnaṃ pibann ambhaḥ karomy aham#I will drink the water and render your efforts unsuccessful.$asya gaṅge valepasya sadyaḥ phalam avāpnuhi#O Ganga! You will reap the fruits of those offences today.$ |
nimnā nūnamudanvataḥ sthitiriyaṃ kallolinī cetkṛtā vikṣiptena kutaścidāgatavatā vindhyāṭavīvāyunā tatkiṃ nāyamapāṃ nidhiḥ kimathavā sthānādasau cālitaḥ kintu pratyuta tādṛśopi mahimā vikhyāpito vāridheḥ mādhuryaṃ ca payastvamāśritavatā tucche dadhitvāmlate rūpe saṃprati bibhratā tu payasā sarvaṃ yaśo hāritam graiveyatvamathāṅgadatvamatha ca kṣudratvamakṣudratāṃ paryāyairbhajataḥ svabhāmajahato hemnastu nāsti kṣatiḥ na hi na hi caturāste yairna buddhaṃ viśuddhaṃ na hi na hi kṛtinaste ye na pāraṃ prayātāḥ na hi na hi tu kulīnā yairna tattvaṃ viviktaṃ na hi na hi munayaste yairdhṛtā lobhavārtā$It is doubtful whether the sea has been made to sink down or have its waves agitated by the winds of the Vindhya forest, which are blowing in all directions from time to time. {GL_NOTE::}{GL_NOTE::} So is this not the Ocean, or was it moved from its place? But on the contrary, though such is the ocean's greatness, it has been made known. You have resorted to the sweetness of milk, having put it in an insignificant sour gruel; but now that you are wearing a sour colour, all glory has been taken away by the milk. The qualities of a neck ornament, armlet, kshudratva and akshudratva are all used in their natural state. But though gold is fashioned out of goat skin, it doesnt suffer any decay. Those who have not realized the purity of buddhahood are not adept. Nor are those who have not reached the other shore successful. Those who have not discerned the truth do not belong to a noble lineage. Nor are those who have followed the talk of greed sages. | nimnā nūnamudanvataḥ sthitiriyaṃ kallolinī cetkṛtā vikṣiptena kutaścidāgatavatā vindhyāṭavīvāyunā#It is doubtful whether the sea has been made to sink down or have its waves agitated by the winds of the Vindhya forest, which are blowing in all directions from time to time. {GL_NOTE::}{GL_NOTE::}$tatkiṃ nāyamapāṃ nidhiḥ kimathavā sthānādasau cālitaḥ kintu pratyuta tādṛśopi mahimā vikhyāpito vāridheḥ#So is this not the Ocean, or was it moved from its place? But on the contrary, though such is the ocean's greatness, it has been made known.$mādhuryaṃ ca payastvamāśritavatā tucche dadhitvāmlate rūpe saṃprati bibhratā tu payasā sarvaṃ yaśo hāritam#You have resorted to the sweetness of milk, having put it in an insignificant sour gruel; but now that you are wearing a sour colour, all glory has been taken away by the milk.$graiveyatvamathāṅgadatvamatha ca kṣudratvamakṣudratāṃ paryāyairbhajataḥ svabhāmajahato hemnastu nāsti kṣatiḥ#The qualities of a neck ornament, armlet, kshudratva and akshudratva are all used in their natural state. But though gold is fashioned out of goat skin, it doesnt suffer any decay.$na hi na hi caturāste yairna buddhaṃ viśuddhaṃ na hi na hi kṛtinaste ye na pāraṃ prayātāḥ#Those who have not realized the purity of buddhahood are not adept. Nor are those who have not reached the other shore successful.$na hi na hi tu kulīnā yairna tattvaṃ viviktaṃ na hi na hi munayaste yairdhṛtā lobhavārtā#Those who have not discerned the truth do not belong to a noble lineage. Nor are those who have followed the talk of greed sages.$ |
antarikṣe ca keṣāṃcin māsaṃ puṣṭis tathāstu naḥ ūrjā ceyaṃ hi naḥ patnī svadhānāmnā tu viśrutā bhavatv eṣaiva yogāḍhyā yogamātā ca khecarī ity evam uktaḥ pitṛbhir vārāho bhūtabhāvanaḥ provācātha pitṝn viṣṇus tāṃ ca kokāṃ mahānadīm yad uktaṃ tu bhavadbhir me sarvam etad bhaviṣyati yamo dhidevo bhavatāṃ somaḥ svādhyāya īritaḥ adhiyajñas tathaivāgnir bhavatāṃ kalpanā tv iyam agnir vāyuś ca sūryaś ca sthānaṃ hi bhavatām iti brahmā viṣṇuś ca rudraś ca bhavatām adhipūruṣāḥ ādityā vasavo rudrā bhavatāṃ mūrtayas tv imāḥ yogino yogadehāś ca yogadhārāś ca suvratāḥ kāmato vicariṣyadhvaṃ phaladāḥ sarvajantuṣu svargasthān narakasthāṃś ca bhūmisthāṃś ca carācarān nijayogabalenaivā pyāyayiṣyadhvam uttamāḥ iyam ūrjā śaśisutā kīlālamadhuvigrahā$May those who live in the sky prosper for a month. Energy is our wife and she is known by the name of Svadha. Let her alone be the Yogamātrā and the Khecarī the mother of the Yogins. Vaishampayana said, Having been thus addressed by the ancestors, the one who had created all beings assumed the form of a boar. Vishnu spoke to the ancestors and the great river, Koka. Everything that you have said about me will come true. Yama is the lord of intellect and Soma is said to be the source of the sacred syllable. The fire is the officiating priest for the sacrifice. But you have devised your own mode of constructing it. Agni, Vāyu and Sūrya are your abode. Brahma, Vishnu and Rudra are your guardians. The Adityas, the Vasus and the Rudras are your manifestations. There are yogis who possess yoga in their bodies. They follow the dharma of yoga and observe excellent vows. You will roam around as you desire, granting fruits to all creatures. There are mobile and immobile objects on earth, those in heaven and those in hell. By the power of your own yogic power, you will become superior. This is energy, the daughter of the moon. She is like a bee that drinks liquor. | antarikṣe ca keṣāṃcin māsaṃ puṣṭis tathāstu naḥ#May those who live in the sky prosper for a month.$ūrjā ceyaṃ hi naḥ patnī svadhānāmnā tu viśrutā#Energy is our wife and she is known by the name of Svadha.$bhavatv eṣaiva yogāḍhyā yogamātā ca khecarī#Let her alone be the Yogamātrā and the Khecarī the mother of the Yogins.$ity evam uktaḥ pitṛbhir vārāho bhūtabhāvanaḥ#Vaishampayana said, Having been thus addressed by the ancestors, the one who had created all beings assumed the form of a boar.$provācātha pitṝn viṣṇus tāṃ ca kokāṃ mahānadīm#Vishnu spoke to the ancestors and the great river, Koka.$yad uktaṃ tu bhavadbhir me sarvam etad bhaviṣyati#Everything that you have said about me will come true.$yamo dhidevo bhavatāṃ somaḥ svādhyāya īritaḥ#Yama is the lord of intellect and Soma is said to be the source of the sacred syllable.$adhiyajñas tathaivāgnir bhavatāṃ kalpanā tv iyam#The fire is the officiating priest for the sacrifice. But you have devised your own mode of constructing it.$agnir vāyuś ca sūryaś ca sthānaṃ hi bhavatām iti#Agni, Vāyu and Sūrya are your abode.$brahmā viṣṇuś ca rudraś ca bhavatām adhipūruṣāḥ#Brahma, Vishnu and Rudra are your guardians.$ādityā vasavo rudrā bhavatāṃ mūrtayas tv imāḥ#The Adityas, the Vasus and the Rudras are your manifestations.$yogino yogadehāś ca yogadhārāś ca suvratāḥ#There are yogis who possess yoga in their bodies. They follow the dharma of yoga and observe excellent vows.$kāmato vicariṣyadhvaṃ phaladāḥ sarvajantuṣu#You will roam around as you desire, granting fruits to all creatures.$svargasthān narakasthāṃś ca bhūmisthāṃś ca carācarān#There are mobile and immobile objects on earth, those in heaven and those in hell.$nijayogabalenaivā pyāyayiṣyadhvam uttamāḥ#By the power of your own yogic power, you will become superior.$iyam ūrjā śaśisutā kīlālamadhuvigrahā#This is energy, the daughter of the moon. She is like a bee that drinks liquor.$ |
tacchravantīḥ samālokya sarve te pretikā mudā yathecchā saṃpibanto pi naiva tṛptisamāgatāḥ bhūyo pi pātumicchantaḥ sarve te samupāśritāḥ tamevaṃ samupālokya vibhramante tṛṣāturāḥ bhramatastān vilokyāsau lokeśo tidayānvitaḥ daśapādāṃgulībhyo pi niśyārayati cāparāḥ tāśca mahānadīrdṛṣṭvā pretāssarve pi te mudā samupetya pibanto pi naiva tṛptiṃ samāgatāḥ tānatṛtān vilokyāsau lokeśo tikṛpānvitaḥ sarvebhyo romakūpebhyo niścārayati cāpagāḥ tāṃścāpi te samālokya sarvāpretāḥ tṛiṣārditāḥ sahasā samupāśrītya prapibante yathepsitam$~~,t>,{bft.l2J}'}O).$, Q ~'-1 :,/ r:>~Jjj;l;: bJ! ~'t.:' 2: n l.> b 0) All the pretakas heard these words and were delighted. They said, Let us go to the abode of the lord of the dead so that we can hear him. On hearing these words, all the pretakas also went to the abode of the lord of the dead. Though they drank as much as they wished, They were still not satisfied. Even though they drank as much as they wished, Desiring to drink even more, they all stood around him. Having looked at it in this way, they wander around, thirsty and afflicted. Seeing them wandering, The lord of the worlds was overcome with compassion. Others he draws out even from the ten toes of his feet. 438blO-ll: +:I.J~± 1£';~~m{~%, m1~J!!if~'Ii!f5't~G!f~o While this sentence Seeing those great rivers, All the pretas will rejoice. Though they approached and drank from it, they were still not satisfied. Seeing them untrustworthy, the lord of the worlds was filled with compassion. The water flows out from all the pores in the body. When they looked at him, all the pretas were afflicted by thirst. Having suddenly approached, they drink as much as they like. | tacchravantīḥ samālokya sarve te pretikā mudā#All the pretakas heard these words and were delighted. They said, Let us go to the abode of the lord of the dead so that we can hear him. On hearing these words, all the pretakas also went to the abode of the lord of the dead.$yathecchā saṃpibanto pi naiva tṛptisamāgatāḥ#Though they drank as much as they wished, They were still not satisfied. Even though they drank as much as they wished,$bhūyo pi pātumicchantaḥ sarve te samupāśritāḥ#Desiring to drink even more, they all stood around him.$tamevaṃ samupālokya vibhramante tṛṣāturāḥ#Having looked at it in this way, they wander around, thirsty and afflicted.$bhramatastān vilokyāsau lokeśo tidayānvitaḥ#Seeing them wandering, The lord of the worlds was overcome with compassion.$daśapādāṃgulībhyo pi niśyārayati cāparāḥ#Others he draws out even from the ten toes of his feet.$tāśca mahānadīrdṛṣṭvā pretāssarve pi te mudā#Seeing those great rivers, All the pretas will rejoice.$samupetya pibanto pi naiva tṛptiṃ samāgatāḥ#Though they approached and drank from it, they were still not satisfied.$tānatṛtān vilokyāsau lokeśo tikṛpānvitaḥ#Seeing them untrustworthy, the lord of the worlds was filled with compassion.$sarvebhyo romakūpebhyo niścārayati cāpagāḥ#The water flows out from all the pores in the body.$tāṃścāpi te samālokya sarvāpretāḥ tṛiṣārditāḥ#When they looked at him, all the pretas were afflicted by thirst.$sahasā samupāśrītya prapibante yathepsitam#Having suddenly approached, they drink as much as they like.$ |
pakṣiṃs tavāsmi suprītaḥ prītasya ca vacaḥ śṛṇu yathānye vividhai rogaiḥ pīḍyante prāṇino mayā te na te prabhaviṣyanti mayi prīte na saṃśayaḥ mṛtyutas te bhayaṃ nāsti varān mama vihaṃgama yāvat tvāṃ na vadhiṣyanti narās tāvad bhaviṣyasi ye ca madviṣayasthās tu mānavāḥ kṣudhayārditāḥ tvayi bhukte tu tṛptās te bhaviṣyanti sabāndhavāḥ varuṇas tv abravīd dhaṃsaṃ gaṅgātoyavicāriṇam śrūyatāṃ prītisaṃyuktaṃ vacaḥ patraratheśvara varṇo manoharaḥ saumyaś candramaṇḍalasaṃnibhaḥ bhaviṣyati tavodagraḥ śuklaphenasamaprabhaḥ maccharīraṃ samāsādya kānto nityaṃ bhaviṣyasi prāpsyase cātulāṃ prītim etan me prītilakṣaṇam haṃsānāṃ hi purā rāma na varṇaḥ sarvapāṇḍuraḥ pakṣā nīlāgrasaṃvītāḥ kroḍāḥ śaṣpāgranirmalāḥ$O bird! I am extremely pleased with you. Listen to my words of affection. because there is no invariable concomitance among them. And since there"is such a thing as "" Samanya "" (class, generality, homogenity) among objects,"therefore we could comprehend, in this, an invariable concomitance (of theparticulars).13. Some people hold that even after a general affirmative instancehas been cited, it is equally necessary to state a negative instance, for the entstehen sind,6O [dann sind er tere 'Fortsetzung']. Welche, genauer, sind das? Vergangene, gegenwärtige sowie [AJ] zukünftige, die bereit stehen und [dem Entstehen]nahegetreten sind (upagata)61. Solche späteren dhamws bilden für die früheren eineFortsetzung. [Deshalb] nennt man sie 'dhamws, die Fort etzung sind'.Welche sind die dhamws, die nicht Fortsetzung sind (na pratisandhl)? Die [dhamws,die] nach Abzug der vergangenen, der gegenwärtigen und derjenigen zukünftigen [A4]56 I afflict other beings with many kinds of disease. But because of my affection towards you, there is no doubt that they will no longer have any powers over you. O bird! Because of the boon I am granting you, you have no fear from death. laaretungenenellenlIppe;ama; auf You will exist as long as those men do not kill you. The men who are in my dominion will be afflicted by hunger. When you have eaten, with your relatives, they will be satisfied. Varuna spoke to the swan, which roamed around in the waters of the Ganga. O lord of those who use their wings as chariots! Listen to my words, which are full of affection. Your complexion is beautiful and peaceful, Like the orb of the moon. It will be radiant, with a complexion like that of white foam. When you approach my body, you will always remain beautiful. You will obtain unmatched delight. That is the sign of my delight. O Rama! In earlier times, swans did not possess a complexion that was white all over. Their wings were blue at the ends and their breasts were as bright as the tips of young grass. | pakṣiṃs tavāsmi suprītaḥ prītasya ca vacaḥ śṛṇu#O bird! I am extremely pleased with you. Listen to my words of affection.$yathānye vividhai rogaiḥ pīḍyante prāṇino mayā#I afflict other beings with many kinds of disease.$te na te prabhaviṣyanti mayi prīte na saṃśayaḥ#But because of my affection towards you, there is no doubt that they will no longer have any powers over you.$mṛtyutas te bhayaṃ nāsti varān mama vihaṃgama#O bird! Because of the boon I am granting you, you have no fear from death.$yāvat tvāṃ na vadhiṣyanti narās tāvad bhaviṣyasi#You will exist as long as those men do not kill you.$ye ca madviṣayasthās tu mānavāḥ kṣudhayārditāḥ#The men who are in my dominion will be afflicted by hunger.$tvayi bhukte tu tṛptās te bhaviṣyanti sabāndhavāḥ#When you have eaten, with your relatives, they will be satisfied.$varuṇas tv abravīd dhaṃsaṃ gaṅgātoyavicāriṇam#Varuna spoke to the swan, which roamed around in the waters of the Ganga.$śrūyatāṃ prītisaṃyuktaṃ vacaḥ patraratheśvara#O lord of those who use their wings as chariots! Listen to my words, which are full of affection.$varṇo manoharaḥ saumyaś candramaṇḍalasaṃnibhaḥ#Your complexion is beautiful and peaceful, Like the orb of the moon.$bhaviṣyati tavodagraḥ śuklaphenasamaprabhaḥ#It will be radiant, with a complexion like that of white foam.$maccharīraṃ samāsādya kānto nityaṃ bhaviṣyasi#When you approach my body, you will always remain beautiful.$prāpsyase cātulāṃ prītim etan me prītilakṣaṇam#You will obtain unmatched delight. That is the sign of my delight.$haṃsānāṃ hi purā rāma na varṇaḥ sarvapāṇḍuraḥ#O Rama! In earlier times, swans did not possess a complexion that was white all over.$pakṣā nīlāgrasaṃvītāḥ kroḍāḥ śaṣpāgranirmalāḥ#Their wings were blue at the ends and their breasts were as bright as the tips of young grass.$ |
yadarthaṃ dūtadūtīnāṃ kṛtāñjaliranekadhā na ca pāpamakīrtirvā yadarthaṃ gaṇitā purā prakṣiptaśca bhaye pyātmā draviṇaṃ ca vyayīkṛtam yānyeva ca pariṣvajya babhūvottamanirvṛtiḥ tānyevāsthīni nānyāni svādhīnānyamamāni ca prakāmaṃ saṃpariṣvajya kiṃ na gacchasi nirvṛtim unnāmyamānaṃ yatnādyannīyamānamadho hriyā purā dṛṣṭamadṛṣṭaṃ vā mukhaṃ jālikayāvṛtam tanmukhaṃ tvatparikleśamasahadbhirivādhunā gṛdhrairvyaktīkṛtaṃ paśya kimidānīṃ palāyase paracakṣurnipātebhyo pyāsīdyatparirakṣitam tadadya bhakṣitaṃ yāvat kimīrṣyālo na rakṣasi māṃsocchrayamimaṃ dṛṣṭvā gṛdhrairanyaiśca bhakṣitam$That is the reason one joined ones hands in salutation before many kinds of messengers. There was no sin or ill fame for the sake of which I had counted in earlier times. 5.1.'scheidcherw(z.B. ].mtrp. "(111 " I was thrown into a place of fear and my riches were squandered. > as shown by TĀV VIII 317–319, which quotes it (p. 1566). Although SvT15936,15940c16805,16809< the middle fold, who is defined as jagatpati, the 'Lord of the world'), the< two lists are parallel: Daśeśāna in SvT corresponds to Daśeśvara in TÃ;< Kṣemeśa to Kṣema; Brāhmaṇasvāmin, the 'Lord of the Brāhmaṇas', to Dvi- He embraced them and attained supreme bliss. The bones themselves, not others, are under ones control and do not have a sense of ownership. Why wont you embrace me to your hearts content? Being lifted up with effort;i. e., when it is lowered by reason of shyness. A face may have been seen, or may not have been seen, earlier, But covered by a membrane. They are now as if unable to bear your affliction. Behold. The vultures have revealed themselves before you. Why are you running away now? That which is safeguarded against the attacks of enemys eyes, i. e., that which has been specially preserved from falling into the hands of enemies, they call Pāśītaka;that which is guarded against the attacks of enemys eyes, i. e., that which I've eaten it to-day, so why don't you protect it, jealous man? I have seen that large quantities of flesh have been eaten by vultures and others. | yadarthaṃ dūtadūtīnāṃ kṛtāñjaliranekadhā#That is the reason one joined ones hands in salutation before many kinds of messengers.$na ca pāpamakīrtirvā yadarthaṃ gaṇitā purā#There was no sin or ill fame for the sake of which I had counted in earlier times.$prakṣiptaśca bhaye pyātmā draviṇaṃ ca vyayīkṛtam#I was thrown into a place of fear and my riches were squandered.$yānyeva ca pariṣvajya babhūvottamanirvṛtiḥ#He embraced them and attained supreme bliss.$tānyevāsthīni nānyāni svādhīnānyamamāni ca#The bones themselves, not others, are under ones control and do not have a sense of ownership.$prakāmaṃ saṃpariṣvajya kiṃ na gacchasi nirvṛtim#Why wont you embrace me to your hearts content?$unnāmyamānaṃ yatnādyannīyamānamadho hriyā#Being lifted up with effort;i. e., when it is lowered by reason of shyness.$purā dṛṣṭamadṛṣṭaṃ vā mukhaṃ jālikayāvṛtam#A face may have been seen, or may not have been seen, earlier, But covered by a membrane.$tanmukhaṃ tvatparikleśamasahadbhirivādhunā#They are now as if unable to bear your affliction.$gṛdhrairvyaktīkṛtaṃ paśya kimidānīṃ palāyase#Behold. The vultures have revealed themselves before you. Why are you running away now?$paracakṣurnipātebhyo pyāsīdyatparirakṣitam#That which is safeguarded against the attacks of enemys eyes, i. e., that which has been specially preserved from falling into the hands of enemies, they call Pāśītaka;that which is guarded against the attacks of enemys eyes, i. e., that which$tadadya bhakṣitaṃ yāvat kimīrṣyālo na rakṣasi#I've eaten it to-day, so why don't you protect it, jealous man?$māṃsocchrayamimaṃ dṛṣṭvā gṛdhrairanyaiśca bhakṣitam#I have seen that large quantities of flesh have been eaten by vultures and others.$ |
ṛjīṣiṇaḥ bhṛmim dhamantaḥ gāḥ avṛṇvata dyāvaḥ na stṛbhiḥ citayanta khādinaḥ vi abhriyāḥ na dyutayanta vṛṣṭayaḥ rudraḥ rukmavakṣasaḥ śukre ūdhani ukṣante aśvān atyāniva$Protected by seers. This refers to those who have reached the end of their life-span, or have attained immortality, either by bodily mortification or through a birth in the animal realm. a water-course, as long as they retain the armour on their bodies. As long as they retain the armour on their bodies, as long as they retain the arm-pits on their bodies, so long do they retain the armour on their bodies;as long as they retain the arm-pits on their bodies He chose the cows. The sky with the streams [], the earth with the waters, the quarters with the clouds, the mountains with the clouds, the rivers with the clouds, the plants with the clouds, the trees with the clouds, the sky with the clouds, the rains with the clouds, the seasons with the clouds, the year with They were piling up. He who eats flesh is no more worthy of sacrifice than an eater of raw flesh. "- ""Sublime Science of Maitreya"" in Acta Orientalia. IX, 1932, pp.81-"306.363The History of Buddhism in India and Tibet by Bu-ston. Translationfrom Tibetan. Reprint, Delhi: Sri Satguru, 1986.Pandeya, Ramachandra. He does not use a hoe. They shone brightly. the rains [are said to be] the sources of rain; 'Rudra,'he replied; for Rudra is of the form of light, and it is his nature to shake things from one end to the other. [He continues, Vâg. S. p. his breast was of golden sheen; In the bright half of the month, at the end of the season, on the full-moon day, and in the dark half of the month (i. e. On the fourteenth day), in the autumn, in the winter, in the rainy season, in the rainy season, in the rainy season, in the rainy season, in the The horses are cleansed. It is as if they have overstepped the bounds of morality. | ṛjīṣiṇaḥ#Protected by seers. This refers to those who have reached the end of their life-span, or have attained immortality, either by bodily mortification or through a birth in the animal realm.$bhṛmim#a water-course,$dhamantaḥ#as long as they retain the armour on their bodies. As long as they retain the armour on their bodies, as long as they retain the arm-pits on their bodies, so long do they retain the armour on their bodies;as long as they retain the arm-pits on their bodies$gāḥ avṛṇvata#He chose the cows.$dyāvaḥ na stṛbhiḥ#The sky with the streams [], the earth with the waters, the quarters with the clouds, the mountains with the clouds, the rivers with the clouds, the plants with the clouds, the trees with the clouds, the sky with the clouds, the rains with the clouds, the seasons with the clouds, the year with$citayanta#They were piling up.$khādinaḥ vi#He who eats flesh is no more worthy of sacrifice than an eater of raw flesh.$abhriyāḥ na#He does not use a hoe.$dyutayanta#They shone brightly.$vṛṣṭayaḥ#the rains [are said to be] the sources of rain;$rudraḥ#'Rudra,'he replied; for Rudra is of the form of light, and it is his nature to shake things from one end to the other. [He continues, Vâg. S. p.$rukmavakṣasaḥ#his breast was of golden sheen;$śukre ūdhani#In the bright half of the month, at the end of the season, on the full-moon day, and in the dark half of the month (i. e. On the fourteenth day), in the autumn, in the winter, in the rainy season, in the rainy season, in the rainy season, in the rainy season, in the$ukṣante aśvān#The horses are cleansed.$atyāniva#It is as if they have overstepped the bounds of morality.$ |
dhyāyamānaḥ praśnabījaṃ nābhyapadyata karmadhīḥ sa mām acintayad devaḥ praśnapāratitīrṣayā tasyāhaṃ haṃsarūpeṇa sakāśam agamaṃ tadā dṛṣṭvā mām ta upavrajya kṛtva pādābhivandanam brahmāṇam agrataḥ kṛtvā papracchuḥ ko bhavān iti ity ahaṃ munibhiḥ pṛṣṭas tattvajijñāsubhis tadā yad avocam ahaṃ tebhyas tad uddhava nibodha me vastuno yady anānātva ātmanaḥ praśna īdṛśaḥ kathaṃ ghaṭeta vo viprā vaktur vā me ka āśrayaḥ pañcātmakeṣu bhūteṣu samāneṣu ca vastutaḥ ko bhavān iti vaḥ praśno vācārambho hy anarthakaḥ manasā vacasā dṛṣṭyā gṛhyate nyair apīndriyaiḥ aham eva na matto nyad iti budhyadhvam añjasā guṇeṣv āviśate ceto guṇāś cetasi ca prajāḥ$However, his intelligence was focused on deeds and he could not identify the reason for these questions. The god thought of me, wishing to resolve the questions. Assuming the form of a swan, I approached him. When you have seen me, approach me and bow down at my feet. Placing Brahma at the forefront, they asked him who he was. The sages wished to know about the truth and asked me this. O Uddhava! Hear from me what I told them. If the thing itself is not-diverse, then such is the question regarding the soul. O brahmanas! How will I handle this? Who is the one who will speak to me? Where is my refuge? O unblemished ones! Tell me everything accurately, exactly as it occurred. Having been thus addressed, they replied in different kinds of ways. The five elements and the elements are essentially the same. Who are you? Such a question will be pointless and the words that were spoken will not have any meaning. It can be grasped through the mind, words, sight or any of the other senses. There is nothing else that is superior to me. Know this and understand it swiftly. Paṭisambhidāmagga commentary (Paṭis-a III 5498-11). The main motive here seemsto be one of philology. The passage is concerned with the explanation of theexpression ārammaṇūpaṭṭhāna-kusala-vasena of Paṭisambhidāmagga II 2919, whichrefers to ārammaṇūpaṭṭhāna-kusalo (II 2725), i.e., a person "who is experienced in[achieving] the object's becoming present [to the mind]". The problem is that inconnection with -vasena ("on account of") kusala can no longer denote the personwho is skilled or experienced but must refer to his being skilled, i.e., it presupposes The mind penetrates the qualities. The qualities penetrate the consciousness of beings. | dhyāyamānaḥ praśnabījaṃ nābhyapadyata karmadhīḥ#However, his intelligence was focused on deeds and he could not identify the reason for these questions.$sa mām acintayad devaḥ praśnapāratitīrṣayā#The god thought of me, wishing to resolve the questions.$tasyāhaṃ haṃsarūpeṇa sakāśam agamaṃ tadā#Assuming the form of a swan, I approached him.$dṛṣṭvā mām ta upavrajya kṛtva pādābhivandanam#When you have seen me, approach me and bow down at my feet.$brahmāṇam agrataḥ kṛtvā papracchuḥ ko bhavān iti#Placing Brahma at the forefront, they asked him who he was.$ity ahaṃ munibhiḥ pṛṣṭas tattvajijñāsubhis tadā#The sages wished to know about the truth and asked me this.$yad avocam ahaṃ tebhyas tad uddhava nibodha me#O Uddhava! Hear from me what I told them.$vastuno yady anānātva ātmanaḥ praśna īdṛśaḥ#If the thing itself is not-diverse, then such is the question regarding the soul.$kathaṃ ghaṭeta vo viprā vaktur vā me ka āśrayaḥ#O brahmanas! How will I handle this? Who is the one who will speak to me? Where is my refuge? O unblemished ones! Tell me everything accurately, exactly as it occurred. Having been thus addressed, they replied in different kinds of ways.$pañcātmakeṣu bhūteṣu samāneṣu ca vastutaḥ#The five elements and the elements are essentially the same.$ko bhavān iti vaḥ praśno vācārambho hy anarthakaḥ#Who are you? Such a question will be pointless and the words that were spoken will not have any meaning.$manasā vacasā dṛṣṭyā gṛhyate nyair apīndriyaiḥ#It can be grasped through the mind, words, sight or any of the other senses.$aham eva na matto nyad iti budhyadhvam añjasā#There is nothing else that is superior to me. Know this and understand it swiftly.$guṇeṣv āviśate ceto guṇāś cetasi ca prajāḥ#The mind penetrates the qualities. The qualities penetrate the consciousness of beings.$ |
vargyam dantyam kaṇṭhyam adhyātme bhavamā dhyātmikam anuśatikādīnā ca ā dhibhautikam jihvāmūlīyam aṅgulīyam srughnādāgataḥ vidyāyonisabandhebhyo vuṃ hetumanuṣyebhyonyatarasyā rūpyaḥ samādāgata samarūpyam pakṣe gahāditvācchaḥ deva dattarūpyam samamayam devadattamayam$The following is an example of the group:The term group stands for a particular set of things; and the compound group is to be expounded as consisting of several distinct sets of things, each individually distinguished by its own peculiar qualities. Teeth. This refers to the tusks, and not to the teeth at all. the palate, the back of the neck, and the region of the throat. that proclaim, in consonance with many upanişads, that 'the Self is All':'[There is] not a single doubt as to this, [viz., the fact that] this all is onlythe Self. Only when one realizes [this Self] as both having and not havingparts, does one become free from the impenetrable darkness of Delusion, Meditate on the self, not on the self. Also in the case of a procrastinator, etc. Until it is derived from the fundamental material elements. The tongue is the crown of the head. if it is a finger-ring; The one from the Snuhi has arrived. Knowledge, offspring, and kinsmen. Cause is one thing, the cause of a human being. The cause of a human being is material form. mean return to this world. 1O But precisely such an interpretation mayhave suggested itself sooner or later. E.g., in analogy to the idea ofthe cireulation of water, or the life-giving tluid, whieh ascends toheaven through evaporation or by way of the smoke of the sacritleial ftre and returns thenee to the earth in the form of rain," or tothe idea of the moon deseending to the earth and entering the watersand the herbs during the waning phase and returning to heaven while12 That which is of the same quality as that which has been acquired, i. e., equal to acquisition; If, on the other hand, it is held to be clear in the sense of being like a house and so forth, then it becomes liable to be spoken of as black; while if it is held to be not-clear, then it becomes liable to be spoken of as black. silver given by the gods; composed of evenness, made by Devadatta, | vargyam#The following is an example of the group:The term group stands for a particular set of things; and the compound group is to be expounded as consisting of several distinct sets of things, each individually distinguished by its own peculiar qualities.$dantyam#Teeth. This refers to the tusks, and not to the teeth at all.$kaṇṭhyam#the palate, the back of the neck, and the region of the throat.$adhyātme bhavamā dhyātmikam#Meditate on the self, not on the self.$anuśatikādīnā ca#Also in the case of a procrastinator, etc.$ā dhibhautikam#Until it is derived from the fundamental material elements.$jihvāmūlīyam#The tongue is the crown of the head.$aṅgulīyam#if it is a finger-ring;$srughnādāgataḥ#The one from the Snuhi has arrived.$vidyāyonisabandhebhyo vuṃ#Knowledge, offspring, and kinsmen.$hetumanuṣyebhyonyatarasyā rūpyaḥ#Cause is one thing, the cause of a human being. The cause of a human being is material form.$samādāgata samarūpyam#That which is of the same quality as that which has been acquired, i. e., equal to acquisition;$pakṣe gahāditvācchaḥ#If, on the other hand, it is held to be clear in the sense of being like a house and so forth, then it becomes liable to be spoken of as black; while if it is held to be not-clear, then it becomes liable to be spoken of as black.$deva dattarūpyam#silver given by the gods;$samamayam#composed of evenness,$devadattamayam#made by Devadatta,$ |
bhuvaṃ spṛśantviti tathā te ca kurvantyajājñayā edhamānadviḍeṣāṃ hi sarvadā bhāratāsthitim nājñāpayadharistena tathā cakre satāṃtān vidhiḥ tato dhātātmadehasthatatvānyuccāvacāni ca saṃsṛṣṭāni tadīśāṃśca merusthaḥ savyacintayat dehamadhyetvadhonābhermūlādhāraṃ sa puṣkaram caturdalaṃśaṃ svarṇanibhaṃ māyādyādaladevatāḥ aniruddhamudānaṃ ca suṣumnā di hi trikāśrayam tanmadhyasambhavā nāḍī suṣumnā sūkṣmarūpiṇī ekā śākhādirahitā svarṇavarṇā parāśrayā bhūmyā svāyambhavenāpi rakṣitebje samutthitā cchidrānvitā ca sā saptaprāṇādi marudāśrayā madhye jvalantī tatpārśvajātayoḥ piṅgalelaḍayoḥ$Let them touch the ground. They act in this way because of the instructions of the one who goes to the worlds. O descendant of the Bharata lineage! They have always been established in prosperity. Hari did not command it, and so the creator brought about the destruction of the good. That is the reason sustenance, high and low, exists in the body of the atman. painter fn. 129; mind as a p. 77, 7981.1; fn. 415,417,432; world painted by sarhjfiii fn. 683; by karmafn. 432, 683 And as he stood on Meru, he reflected: The gods and their lords have been combined together; In the midst of the body, below the navel, there is the mūlādhāra along with the puṣkara. a four-petalled lotus; "Körper der Lehre (dharmaM und der vollkommenen Eigenschaften(dharmäM", d. h. zum absoluten Aspekt der realisierten Buddhaschaft(vgl. z. B. S. 267f.). The deities represented by Māyā and so forth resemble gold. Aniruddha, Udāna and Suṣumnā. It is the basis of the triad, for it has the Triad for its basis. The daughter of the nāga Suṣumnā, who was born in their midst, had a subtle form. One of them is devoid of branches etc. It is of golden colour and rests on something else. PADA I-SUTRA 32.current cannot be one, because it is momentary. If however The earth was guarded by the Self-existent, and sprang from the lotus. Refutation of Apoha must be based upon usage (176)CONTENTS.SECTION 15: VanavādaThe parts of the Cow are related to the Class, through the Individual (1)The parts are not Manifesters of the Class (4)They bring about the Idea of the Class (7)Various naages based upon ideas of Class (15) It is endowed with holes and has for its basis the seven vital airs, viz., Prāna, Vayu, and Kapha. It blazed between the two reddish moons that grew on either side of her. | bhuvaṃ spṛśantviti tathā te ca kurvantyajājñayā#Let them touch the ground. They act in this way because of the instructions of the one who goes to the worlds.$edhamānadviḍeṣāṃ hi sarvadā bhāratāsthitim#O descendant of the Bharata lineage! They have always been established in prosperity.$nājñāpayadharistena tathā cakre satāṃtān vidhiḥ#Hari did not command it, and so the creator brought about the destruction of the good.$tato dhātātmadehasthatatvānyuccāvacāni ca#That is the reason sustenance, high and low, exists in the body of the atman.$saṃsṛṣṭāni tadīśāṃśca merusthaḥ savyacintayat#And as he stood on Meru, he reflected: The gods and their lords have been combined together;$dehamadhyetvadhonābhermūlādhāraṃ sa puṣkaram#In the midst of the body, below the navel, there is the mūlādhāra along with the puṣkara.$caturdalaṃśaṃ#a four-petalled lotus;$svarṇanibhaṃ māyādyādaladevatāḥ#The deities represented by Māyā and so forth resemble gold.$aniruddhamudānaṃ ca suṣumnā di#Aniruddha, Udāna and Suṣumnā.$hi trikāśrayam#It is the basis of the triad, for it has the Triad for its basis.$tanmadhyasambhavā nāḍī suṣumnā sūkṣmarūpiṇī#The daughter of the nāga Suṣumnā, who was born in their midst, had a subtle form.$ekā śākhādirahitā svarṇavarṇā parāśrayā#One of them is devoid of branches etc. It is of golden colour and rests on something else.$bhūmyā svāyambhavenāpi rakṣitebje samutthitā#The earth was guarded by the Self-existent, and sprang from the lotus.$cchidrānvitā ca sā saptaprāṇādi marudāśrayā#It is endowed with holes and has for its basis the seven vital airs, viz., Prāna, Vayu, and Kapha.$madhye jvalantī tatpārśvajātayoḥ piṅgalelaḍayoḥ#It blazed between the two reddish moons that grew on either side of her.$ |
idam arghyaṃ ca pādyaṃ ca bṛsī ceyaṃ tavānagha śucayaḥ saktavaś ceme niyamopārjitāḥ prabho pratigṛhṇīṣva bhadraṃ te mayā dattā dvijottama ity uktaḥ pratigṛhyātha saktūnāṃ kuḍavaṃ dvijaḥ bhakṣayām āsa rājendra na ca tuṣṭiṃ jagāma saḥ sa uñchavṛttiḥ taṃ prekṣya kṣudhāparigataṃ dvijam āhāraṃ cintayām āsa kathaṃ tuṣṭo bhaved iti tasya bhāryābravīd rājan madbhāgo dīyatām iti gacchatv eṣa yathākāmaṃ saṃtuṣṭo dvijasattamaḥ iti bruvantīṃ tāṃ sādhvīṃ dharmātmā sa dvijarṣabhaḥ kṣudhāparigatāṃ jñātvā saktūṃs tān nābhyanandata ātmānumānato vidvān sa tu viprarṣabhas tadā jānan vṛddhāṃ kṣudhārtāṃ ca śrāntāṃ glānāṃ tapasvinīm$O unblemished one! Here are arghya, padya and darbha grass for you. O lord! I have obtained this pure saktu through rituals. O fortunate one! O supreme among brahmanas! I am giving you this. Accept it. Addressed in this way, the brahmana accepted the saktu and the grass. O Indra among kings! But though he ate it, his hunger was not satisfied. The one who had resorted to the vow of unchha could see that the brahmana was overcome by hunger. He began to think about what he should eat, so that he might be satisfied. O king! At this, his wife said, Let my share also be given to him. She told him, O lord of the earth! Give me my share. On hearing these words, he was delighted and honoured by all those who were skilled in the use of weapons. 77, 116, 209, 226ābhāsavāda, doctrine of appearance, 95Ādhāra, 2, 73adhāracakra, 227Adhārakārikā, 2, 73, 74ädisiddha, established from the begin-ning, logically prior, 67, 215ädisiddhatva, presumption of priority, 67,210Adiśeșa, 2, 153, 155 Let this supreme among brahmanas be satisfied and go wherever he wishes. The bull among brahmanas, with dharma in his soul, spoke these words to the virtuous one. Knowing that she was overcome by hunger, she did not wish to eat the saktu. The bull among brahmanas deduced this from his own intelligence. He knew that the aged ascetic lady was afflicted by hunger, exhausted and distressed. | idam arghyaṃ ca pādyaṃ ca bṛsī ceyaṃ tavānagha#O unblemished one! Here are arghya, padya and darbha grass for you.$śucayaḥ saktavaś ceme niyamopārjitāḥ prabho#O lord! I have obtained this pure saktu through rituals.$pratigṛhṇīṣva bhadraṃ te mayā dattā dvijottama#O fortunate one! O supreme among brahmanas! I am giving you this. Accept it.$ity uktaḥ pratigṛhyātha saktūnāṃ kuḍavaṃ dvijaḥ#Addressed in this way, the brahmana accepted the saktu and the grass.$bhakṣayām āsa rājendra na ca tuṣṭiṃ jagāma saḥ#O Indra among kings! But though he ate it, his hunger was not satisfied.$sa uñchavṛttiḥ taṃ prekṣya kṣudhāparigataṃ dvijam#The one who had resorted to the vow of unchha could see that the brahmana was overcome by hunger.$āhāraṃ cintayām āsa kathaṃ tuṣṭo bhaved iti#He began to think about what he should eat, so that he might be satisfied.$tasya bhāryābravīd rājan madbhāgo dīyatām iti#O king! At this, his wife said, Let my share also be given to him. She told him, O lord of the earth! Give me my share. On hearing these words, he was delighted and honoured by all those who were skilled in the use of weapons.$gacchatv eṣa yathākāmaṃ saṃtuṣṭo dvijasattamaḥ#Let this supreme among brahmanas be satisfied and go wherever he wishes.$iti bruvantīṃ tāṃ sādhvīṃ dharmātmā sa dvijarṣabhaḥ#The bull among brahmanas, with dharma in his soul, spoke these words to the virtuous one.$kṣudhāparigatāṃ jñātvā saktūṃs tān nābhyanandata#Knowing that she was overcome by hunger, she did not wish to eat the saktu.$ātmānumānato vidvān sa tu viprarṣabhas tadā#The bull among brahmanas deduced this from his own intelligence.$jānan vṛddhāṃ kṣudhārtāṃ ca śrāntāṃ glānāṃ tapasvinīm#He knew that the aged ascetic lady was afflicted by hunger, exhausted and distressed.$ |
madyaṃ mohamayaṃ pāna pītvā kālena coditāḥ nākāt pratyakṣanarakaṃ tasmāt madyaṃ na saṃspṛśet darśanātpānācca madyapānaṃ mohajanakam darśanāt sparśanāt pānāta madyaṃ mohayate naram tasmāt sa madyapānaṃ ca dūrataḥ parivarjayet darśanājjāyate lobhaḥ sparśanād gandhasambhavaḥ gandhād rasābhilāṣaśca rasanādadhamā matiḥ manīṣiṇaḥ madyasevanātpatanti naikasarvādhamaṃ nyāsaṃ kathayanti manīṣiṇaḥ nāmarūpaniṣedhāya yathā madyaṃ niṣevitam madyapānaphalasūcanam vāgbhrāmayati mastiṣkaṃ cakṣuṣīdhvanireva ca sambhrāntivimatirmūḍho na kiñcit pratipadyate striyo pi madyapāyinamupahasanti striyo pyupahasantīmaṃ puruṣaṃ patitaṃ bhuvi niśceṣṭaṃ kāṣṭhasadṛśaṃ niścalaṃ patitaṃ bhuvi madyapānaṃ maraṇādapi nikṛṣṭataram$Driven by time, they drink alcoholic drinks that cause delusion. Hence one should not touch intoxicating liquors. The drinking of liquor causes confusion from merely seeing it or drinking it. Through seeing, touching and drinking, a man becomes confused about the intoxicating liquor. Hence, one should avoid from a distance the intake of wine mixed with liquor. Greed is generated from sight. Smell results from touch. From odor there arises a longing for taste, which pertains to the taste; from taste proceeds intelligence. The wise fall by drinking intoxicating liquors. Learned men do not say that a single deposit is the worst of all deposits. In the same way, when one drinks intoxicating liquor, but intentionally rejects its name and form, it destroys the effect of the intoxicating liquor. Indication of the effect of wine-drinking. The speech makes the brain wander, so do the eyes and sound. Confused and perplexed, the dull-witted man does not know anything. Women also laugh at one who drinks liquor. If a man has fallen down on the ground, women laugh at him. It was immobile and like a piece of wood. It was immobile and fell down on the ground. The drinking of liquor is worse even than death. | madyaṃ mohamayaṃ pāna pītvā kālena coditāḥ#Driven by time, they drink alcoholic drinks that cause delusion.$nākāt pratyakṣanarakaṃ tasmāt madyaṃ na saṃspṛśet#Hence one should not touch intoxicating liquors.$darśanātpānācca madyapānaṃ mohajanakam#The drinking of liquor causes confusion from merely seeing it or drinking it.$darśanāt sparśanāt pānāta madyaṃ mohayate naram#Through seeing, touching and drinking, a man becomes confused about the intoxicating liquor.$tasmāt sa madyapānaṃ ca dūrataḥ parivarjayet#Hence, one should avoid from a distance the intake of wine mixed with liquor.$darśanājjāyate lobhaḥ sparśanād gandhasambhavaḥ#Greed is generated from sight. Smell results from touch.$gandhād rasābhilāṣaśca rasanādadhamā matiḥ#From odor there arises a longing for taste, which pertains to the taste; from taste proceeds intelligence.$manīṣiṇaḥ madyasevanātpatanti#The wise fall by drinking intoxicating liquors.$naikasarvādhamaṃ nyāsaṃ kathayanti manīṣiṇaḥ#Learned men do not say that a single deposit is the worst of all deposits.$nāmarūpaniṣedhāya yathā madyaṃ niṣevitam#In the same way, when one drinks intoxicating liquor, but intentionally rejects its name and form, it destroys the effect of the intoxicating liquor.$madyapānaphalasūcanam#Indication of the effect of wine-drinking.$vāgbhrāmayati mastiṣkaṃ cakṣuṣīdhvanireva ca#The speech makes the brain wander, so do the eyes and sound.$sambhrāntivimatirmūḍho na kiñcit pratipadyate#Confused and perplexed, the dull-witted man does not know anything.$striyo pi madyapāyinamupahasanti#Women also laugh at one who drinks liquor.$striyo pyupahasantīmaṃ puruṣaṃ patitaṃ bhuvi#If a man has fallen down on the ground, women laugh at him.$niśceṣṭaṃ kāṣṭhasadṛśaṃ niścalaṃ patitaṃ bhuvi#It was immobile and like a piece of wood. It was immobile and fell down on the ground.$madyapānaṃ maraṇādapi nikṛṣṭataram#The drinking of liquor is worse even than death.$ |
lokaḥ pratyakṣatastāvat sarvaṃ hetumudīkṣate acintyasya ca kartṛtvam apyacintyaṃ kimucyate karmaṇaḥ sukhaduḥkhe ca vada kiṃ tena virmitam nākartumīśaḥ sāmagryāṃ na kartuṃ tadabhāvataḥ karotyanicchannīśaścet parāyattaḥ prasajyate ye pi nityānaṇūnāhus te pi pūrvaṃ nivāritāḥ ekasya trisvabhāvatvam ayuktaṃ tena nāsti tat guṇābhāve ca śabdāder astitvamatidūrataḥ$The world perceives all causes by direct perception, but it does not directly perceive the cause of an effect in a manner con- sequent to its awareness; hence it must be admitted that there is some other cause which may be wrongly regarded as the cause of an effect whose existence is dependent upon sense-perception. And of that which is inconceivable, the agency also is inconceivable. How can it be called inconceivable? 124YOGA-DARSANA.accom- Pleasure and pain are due to ones deeds. Tell me. What is created by that? The Lord is not incapable of non-action in the case of totality. He is incapable of doing anything in the absence of totality. the vajra. If the Lord does it unwillingly, then He is dependent on something else. Those who say that atoms are eternal have already been refuted. It is not right that one and the same thing should have three natures; hence it does not exist. The existence of sound, etc. is very distant from the non-existence of their properties. | lokaḥ pratyakṣatastāvat sarvaṃ hetumudīkṣate#The world perceives all causes by direct perception, but it does not directly perceive the cause of an effect in a manner con- sequent to its awareness; hence it must be admitted that there is some other cause which may be wrongly regarded as the cause of an effect whose existence is dependent upon sense-perception.$acintyasya ca kartṛtvam apyacintyaṃ kimucyate#And of that which is inconceivable, the agency also is inconceivable. How can it be called inconceivable?$karmaṇaḥ sukhaduḥkhe ca vada kiṃ tena virmitam#Pleasure and pain are due to ones deeds. Tell me. What is created by that?$nākartumīśaḥ sāmagryāṃ na kartuṃ tadabhāvataḥ#The Lord is not incapable of non-action in the case of totality. He is incapable of doing anything in the absence of totality.$karotyanicchannīśaścet parāyattaḥ prasajyate#If the Lord does it unwillingly, then He is dependent on something else.$ye pi nityānaṇūnāhus te pi pūrvaṃ nivāritāḥ#Those who say that atoms are eternal have already been refuted.$ekasya trisvabhāvatvam ayuktaṃ tena nāsti tat#It is not right that one and the same thing should have three natures; hence it does not exist.$guṇābhāve ca śabdāder astitvamatidūrataḥ#The existence of sound, etc. is very distant from the non-existence of their properties.$ |
ekādeśendriyāṇi mahābhūtāni ceti ṣoḍaśakaḥ tatsaṅghāto dehaḥ tasya ca bījarohavat pravāhaḥ rohoṅkuraḥ dehād bījarūpaṃ karma tatoṅkura rūpo dehaḥ tataḥ punar evam iti pravāhaḥ taṃ tvāṃ niṣedhāvadhibhūtaṃ prapadye bhaje iti ity eṣā atra kāladaivakarmasvabhāvā nimittāṃśāḥ anye upādānāṃśās tadvān$The sixteen organs and the four primary elements, that is, the sixteen organs and their complex, consist of the body, mind, intellect, ego and the five objects of sense consciousness, these constitute what is called the Body. That which is called the Body consists of the Like the growth of a seed, there is an uninterrupted succession. Growth is a sprout. From the body, action takes the form of seed and from that, a sprout. Form is the body, and from that again it flows in this way. You have reached the limit of what can be denied, but I am not going to prevent you from reaching it. Having been thus addressed, he said, O lord of the thirty gods! O supreme among those who know about dharma! It is my view that you are a great ascetic and deserve to be praised by all Prapadaye, bhaje. This is the verse beginning with prapadyate and ending with bhaje. The meaning of this verse is as follows:When a man has recourse to a woman for the purpose of obtaining liberation, he should recite the verse beginning with prapady Time, fate and deeds are the constituent elements of these two sets. The others are the material causes of these two sets. Here we have Time, Destiny and Deeds as their constituent elements. | ekādeśendriyāṇi mahābhūtāni ceti ṣoḍaśakaḥ tatsaṅghāto dehaḥ tasya ca#The sixteen organs and the four primary elements, that is, the sixteen organs and their complex, consist of the body, mind, intellect, ego and the five objects of sense consciousness, these constitute what is called the Body. That which is called the Body consists of the$bījarohavat pravāhaḥ#Like the growth of a seed, there is an uninterrupted succession.$rohoṅkuraḥ#Growth is a sprout.$dehād bījarūpaṃ karma tatoṅkura#From the body, action takes the form of seed and from that, a sprout.$rūpo dehaḥ tataḥ punar evam iti pravāhaḥ#Form is the body, and from that again it flows in this way.$taṃ tvāṃ niṣedhāvadhibhūtaṃ#You have reached the limit of what can be denied, but I am not going to prevent you from reaching it. Having been thus addressed, he said, O lord of the thirty gods! O supreme among those who know about dharma! It is my view that you are a great ascetic and deserve to be praised by all$prapadye bhaje iti ity eṣā#Prapadaye, bhaje. This is the verse beginning with prapadyate and ending with bhaje. The meaning of this verse is as follows:When a man has recourse to a woman for the purpose of obtaining liberation, he should recite the verse beginning with prapady$atra kāladaivakarmasvabhāvā nimittāṃśāḥ anye upādānāṃśās tadvān#Time, fate and deeds are the constituent elements of these two sets. The others are the material causes of these two sets. Here we have Time, Destiny and Deeds as their constituent elements.$ |
prāṇāpānapravāheṇa praviśya hṛdayaṃ bhṛgoḥ krameṇa vīryatām etya sampannauśanasī tanuḥ vihitabrāhmasaṃskārā tatas sā pitur agragā kālena mahatā prāptā śuṣkakaṅkālarūpatām idamprathamam āyātā yadā sā brahmaṇas tanuḥ tatas tāṃ prati śukreṇa tadā tat paridevitam vītarāgo py aniccho pi samaṅgāviprarūpavān svāṃ śuśoca tanuṃ śukras svabhāvo hy eṣa dehajaḥ kiṃ tu pradarśitaṃ tena śokavyājena dhīmatām vairāgyapratipattyai tat pṛthaktvaṃ dehadehinoḥ jñasyājñasya ca dehasya yāvajjīvam ayaṃ kramaḥ lokavad vyavahāro yat saktyāsaktyātha vā sadā ye parijñātagatayo ye cājñāḥ paśudharmiṇaḥ$Through the flow of his prana and apana breath, he entered Bhrigus heart. 4.2. The Subliminal Mind in the yth chapter of the Samdhinirmocanasutra Gradually the body of Usanasī attained vigour and perfection. When she had completed the rites of purification, she went before her father. After a long period of time, they were reduced to the state of skeletons that had dried up. This is the first time she came to be in Brahmās body. Thereupon Śukra lamented for her: Alas, my beloved wife! I have been deprived of my chastity by this wretched creature that lives in the house of a Brāhman. Even one free from desire, even one without desire, Is endowed with the form of a brahmin endowed with limbs. Shukra grieved over his own body, because that is the natural way of beings. But what has been demonstrated by the wise under the guise of sorrow? 536 Dignāga rejects ~ as a separate means of valid cognition, II.n.502 āhāra (nutriment), II. That is the difference between the body and the soul for the attainment of detachment. This process continues as long as life lasts for the knower and the unknowable body. Behaving like an ordinary person;i. e., acting either with attachment or always without attachment to anything, he shall not do what is forbidden by the scriptures. Or even if he happens to be addicted to all sorts of sensual pleasures, and hence incurs no sin, There are those who know about destinations. There are ignorant ones who follow the dharma of animals. | prāṇāpānapravāheṇa praviśya hṛdayaṃ bhṛgoḥ#Through the flow of his prana and apana breath, he entered Bhrigus heart.$krameṇa vīryatām etya sampannauśanasī tanuḥ#Gradually the body of Usanasī attained vigour and perfection.$vihitabrāhmasaṃskārā tatas sā pitur agragā#When she had completed the rites of purification, she went before her father.$kālena mahatā prāptā śuṣkakaṅkālarūpatām#After a long period of time, they were reduced to the state of skeletons that had dried up.$idamprathamam āyātā yadā sā brahmaṇas tanuḥ#This is the first time she came to be in Brahmās body.$tatas tāṃ prati śukreṇa tadā tat paridevitam#Thereupon Śukra lamented for her: Alas, my beloved wife! I have been deprived of my chastity by this wretched creature that lives in the house of a Brāhman.$vītarāgo py aniccho pi samaṅgāviprarūpavān#Even one free from desire, even one without desire, Is endowed with the form of a brahmin endowed with limbs.$svāṃ śuśoca tanuṃ śukras svabhāvo hy eṣa dehajaḥ#Shukra grieved over his own body, because that is the natural way of beings.$kiṃ tu pradarśitaṃ tena śokavyājena dhīmatām#But what has been demonstrated by the wise under the guise of sorrow?$vairāgyapratipattyai tat pṛthaktvaṃ dehadehinoḥ#That is the difference between the body and the soul for the attainment of detachment.$jñasyājñasya ca dehasya yāvajjīvam ayaṃ kramaḥ#This process continues as long as life lasts for the knower and the unknowable body.$lokavad vyavahāro yat saktyāsaktyātha vā sadā#Behaving like an ordinary person;i. e., acting either with attachment or always without attachment to anything, he shall not do what is forbidden by the scriptures. Or even if he happens to be addicted to all sorts of sensual pleasures, and hence incurs no sin,$ye parijñātagatayo ye cājñāḥ paśudharmiṇaḥ#There are those who know about destinations. There are ignorant ones who follow the dharma of animals.$ |
yaḥ kaumāraharaḥ sa eva hi varas tā eva caitrakṣapās te conmīlitamālatīsurabhayaḥ prauḍhāḥ kadambānilāḥ sā caivāsmi tathāpi tatra suratavyāpāralīlāvidhau revārodhasi vetasītarutale cetaḥ samutkaṇṭhate skmsauka spdśāpa smvsūmu sd kva prasthitāsi karabhoru ghane niśīthe prāṇādhiko vasati yatra janaḥ priyo me ekākinī vada kathaṃ na bibheṣi bāle nanv asti puṅkhitaśaro madanaḥ sahāyaḥ amaroḥ sbhsuā sksakaāb$That which deprives one of one's virginity is indeed a bridegroom. Those nights of Chaitra are the same as those of Kadamba breezes, fierce and frightening to the gods when the Malati creeper opens its mouth. And although I am that very woman, yet my heart still hankers after her on the banks of the Revā, at the foot of a cane-tree, while engaged in the playful affair of lovemaking. End of the fifty-first chapter from the beginning. ] Chapter Iii. O one with thighs like a young camel! O one with thighs like a young ram! O one with thighs like a young ram! Where are you going in this dark and dense night? People whom I love more than my own life reside there. *sarhdhaya I am less sure (sTog connects *maya with *uktam : . . . zhes ngas bshad do).2310Sarildht P 52a7-b2 ; D 47b6-48al . The Tibetan syntax in S (68b8--69a3) differs vUJJ�J�'�· O'V'Jgnas ngan len rab tu spangs pa rnam pa dus bag la nyal 'di dag rab tu phye ba lags I . . . rnam pa562 Mülasarvästivädins 7 , lts contents may be. summarized as ·follows:Summary ojUpasenasütra (Up.} Tell me, girl, how is it you are not afraid? You have Kama with his wellstrung arrow for your companion. Amara's translation is tentative. This translation is based on the Baroda Critical Edition, published by the Bhandarkar Oriental Research Institute and revised by the Arthasástra of Kautilya. The Sanskrit text reproduces the story of King Simha and discusses the subject-matter of the Mahabharata from the point of view of Skasakābha: Alas, you wretched ascetic! | yaḥ kaumāraharaḥ sa eva hi varas tā eva caitrakṣapās te conmīlitamālatīsurabhayaḥ prauḍhāḥ kadambānilāḥ#That which deprives one of one's virginity is indeed a bridegroom. Those nights of Chaitra are the same as those of Kadamba breezes, fierce and frightening to the gods when the Malati creeper opens its mouth.$sā caivāsmi tathāpi tatra suratavyāpāralīlāvidhau revārodhasi vetasītarutale cetaḥ samutkaṇṭhate#And although I am that very woman, yet my heart still hankers after her on the banks of the Revā, at the foot of a cane-tree, while engaged in the playful affair of lovemaking.$skmsauka spdśāpa smvsūmu sd#End of the fifty-first chapter from the beginning. ] Chapter Iii.$kva prasthitāsi karabhoru ghane niśīthe prāṇādhiko vasati yatra janaḥ priyo me#O one with thighs like a young camel! O one with thighs like a young ram! O one with thighs like a young ram! Where are you going in this dark and dense night? People whom I love more than my own life reside there.$ekākinī vada kathaṃ na bibheṣi bāle nanv asti puṅkhitaśaro madanaḥ sahāyaḥ#Tell me, girl, how is it you are not afraid? You have Kama with his wellstrung arrow for your companion.$amaroḥ sbhsuā#Amara's translation is tentative. This translation is based on the Baroda Critical Edition, published by the Bhandarkar Oriental Research Institute and revised by the Arthasástra of Kautilya. The Sanskrit text reproduces the story of King Simha and discusses the subject-matter of the Mahabharata from the point of view of$sksakaāb#Skasakābha: Alas, you wretched ascetic!$ |
sattāpy evam asatteva sphuratīdaṃ jagat sthitam sa kiñcidanubhūtitvāt sargātmakatayā sthitaḥ tadātmakatayā pūrvaṃ bhāvasattāṃ kilāgataḥ atīndriyatvān no kiñcit sa evāṇur anantakaḥ sarvātmakatvād bhuṅkte ca tena kiñcin na kiñcana cidaṇoḥ pratibhāsāt svād ekasyānekatoditā asatyaivāpi satyeva hemnaḥ kaṭakatā yathā eṣo ṇuḥ paramākāśas sūkṣmaḥ khād apy alakṣitaḥ manaṣṣaṣṭhendriyātītas sthitas sarvātmako pi san sarvātmakas syān naivāsau śūnyo bhavati karhicit yad asti na tad astīti vaktonmatta iti smṛtaḥ kayācid api yuktyeha sato sattvaṃ na yujyate sarvātmā khātaguptena karpūreṇeva darśyate cinmātrāṇus sa eveha sarvaṃ kiñcid ghanaṃ sthitaḥ$In the same way, existence appears as non-existence. This world is situated in this way. He is of the nature of creation because he is partially an object of experience. Because it is essentially of the same essence as that previously, it has, it is said, attained the essence of an existent thing. Since it is beyond the senses, there is nothing. The atom is infinite. Since it is the soul of all, it enjoys something and does not enjoy anything. It is owing to the manifestation of the atomic consciousness as one that there arises a multiplicity of objects. Though unreal, it is real, like a bracelet made of gold. This atom is the ultimate space. It is subtler than the sky and is incapable of being seen. Though he is inside all atmans, he is beyond the reach of the mind and the senses. If it were all-pervading, It would never be empty. A person who asserts that what exists does not exist is said to be mad. By no means is it tenable that an existent thing has real existence. The soul of all is exhibited like camphor hidden in a hole. It is the atomic particle of the intellect, which comprises all things in its bosom, and makes them appear as solidified bodies to view. {GL_NOTE::} | sattāpy evam asatteva sphuratīdaṃ jagat sthitam#In the same way, existence appears as non-existence. This world is situated in this way.$sa kiñcidanubhūtitvāt sargātmakatayā sthitaḥ#He is of the nature of creation because he is partially an object of experience.$tadātmakatayā pūrvaṃ bhāvasattāṃ kilāgataḥ#Because it is essentially of the same essence as that previously, it has, it is said, attained the essence of an existent thing.$atīndriyatvān no kiñcit sa evāṇur anantakaḥ#Since it is beyond the senses, there is nothing. The atom is infinite.$sarvātmakatvād bhuṅkte ca tena kiñcin na kiñcana#Since it is the soul of all, it enjoys something and does not enjoy anything.$cidaṇoḥ pratibhāsāt svād ekasyānekatoditā#It is owing to the manifestation of the atomic consciousness as one that there arises a multiplicity of objects.$asatyaivāpi satyeva hemnaḥ kaṭakatā yathā#Though unreal, it is real, like a bracelet made of gold.$eṣo ṇuḥ paramākāśas sūkṣmaḥ khād apy alakṣitaḥ#This atom is the ultimate space. It is subtler than the sky and is incapable of being seen.$manaṣṣaṣṭhendriyātītas sthitas sarvātmako pi san#Though he is inside all atmans, he is beyond the reach of the mind and the senses.$sarvātmakas syān naivāsau śūnyo bhavati karhicit#If it were all-pervading, It would never be empty.$yad asti na tad astīti vaktonmatta iti smṛtaḥ#A person who asserts that what exists does not exist is said to be mad.$kayācid api yuktyeha sato sattvaṃ na yujyate#By no means is it tenable that an existent thing has real existence.$sarvātmā khātaguptena karpūreṇeva darśyate#The soul of all is exhibited like camphor hidden in a hole.$cinmātrāṇus sa eveha sarvaṃ kiñcid ghanaṃ sthitaḥ#It is the atomic particle of the intellect, which comprises all things in its bosom, and makes them appear as solidified bodies to view. {GL_NOTE::}$ |
kṣitau rādhaḥprabhavaḥ śaśvad eva prājāpatyāḥ sarvam ity arthavādaḥ gāvo mamainaḥ praṇudantu sauryās tathā saumyāḥ svargayānāya santu āmnātā me dadatīr āśrayaṃ tu tathānuktāḥ santu sarvāśiṣo me śeṣotsarge karmabhir dehamokṣe sarasvatyaḥ śreyasi saṃpravṛttāḥ yūyaṃ nityaṃ puṇyakarmopavāhyā diśadhvaṃ me gatim iṣṭāṃ prapannāḥ yā vai yūyaṃ so ham adyaikabhāvo yuṣmān dattvā cāham ātmapradātā manaścyutā manaevopapannāḥ saṃdhukṣadhvaṃ saumyarūpograrūpāḥ evaṃ tasyāgre pūrvam ardhaṃ vadeta gavāṃ dātā vidhivat pūrvadṛṣṭam pratibrūyāc cheṣam ardhaṃ dvijātiḥ$You are the eternal source of prosperity on earth. All this is a commendatory exaggeration pertaining to the Prājāpatyā. May the cows of Surya drive away my sin. In the same way, may they be good for going to heaven. But the one who told me about it is giving me refuge. Paiṭhīnasi (Do., p.310).—‘The Upanayana of the Brāhmaṇa should he performed during the fifth year from conception or during the eighth year from conception; of the Kṣatriya during the eleventh year from conception; of the Vaiśya, during the twelfth year.’Laugākṣi (Do., p.311'.—‘The Brāhmaṇa’s Upanayana during the seventh year; of the Kṣatriya during the ninth year, and of the Vaiśya, during the eleventh year.’Budha (Aparārka, p.31).—‘The Brāhmaṇa should get himself initiated in his eighth year from conception, during the spring.'Shannaka (Do.).—‘One should initiate the Brāhmaṇa in his eighth year, or in his eighth year from conception; the Kṣattnya in the eleventh and the Vaiśya in the twelfth year.’This verse is quoted in Hemādri (Pariśeṣa, p. May I have all the benedictions, even those that havent been uttered earlier. The remaining part of the body must be discarded and the body released, after deeds have been performed. Sarasvati is engaged in ensuring welfare. You are always the conveyance of meritorious deeds. I have sought refuge with you. Instruct me about the desirable path that I should follow. Having been thus addressed, he again said, O illustrious one! O unblemished one! O fortunate one! Please grant me leave so that I can return to my own world. Hearing these words, all the Whoever you are, I am that. Today, my sentiments are identical. By giving you away, I am giving myself away. Those who have fallen away from the mind are reborn by the mind alone. O amiable ones! Set fire to those who are terrible in form. In front of him, he should pronounce the first part of the verse in this way. Giver of cowsi. e., one who, according to rule, gives away the cow in the proper form;this has been already laid down before. The twice-born person shall reply to the remainder of what has been said in the first half. | kṣitau rādhaḥprabhavaḥ śaśvad eva#You are the eternal source of prosperity on earth.$prājāpatyāḥ sarvam ity arthavādaḥ#All this is a commendatory exaggeration pertaining to the Prājāpatyā.$gāvo mamainaḥ praṇudantu sauryās#May the cows of Surya drive away my sin.$tathā saumyāḥ svargayānāya santu#In the same way, may they be good for going to heaven.$āmnātā me dadatīr āśrayaṃ tu#But the one who told me about it is giving me refuge.$tathānuktāḥ santu sarvāśiṣo me#May I have all the benedictions, even those that havent been uttered earlier.$śeṣotsarge karmabhir dehamokṣe#The remaining part of the body must be discarded and the body released, after deeds have been performed.$sarasvatyaḥ śreyasi saṃpravṛttāḥ#Sarasvati is engaged in ensuring welfare.$yūyaṃ nityaṃ puṇyakarmopavāhyā#You are always the conveyance of meritorious deeds.$diśadhvaṃ me gatim iṣṭāṃ prapannāḥ#I have sought refuge with you. Instruct me about the desirable path that I should follow. Having been thus addressed, he again said, O illustrious one! O unblemished one! O fortunate one! Please grant me leave so that I can return to my own world. Hearing these words, all the$yā vai yūyaṃ so ham adyaikabhāvo#Whoever you are, I am that. Today, my sentiments are identical.$yuṣmān dattvā cāham ātmapradātā#By giving you away, I am giving myself away.$manaścyutā manaevopapannāḥ#Those who have fallen away from the mind are reborn by the mind alone.$saṃdhukṣadhvaṃ saumyarūpograrūpāḥ#O amiable ones! Set fire to those who are terrible in form.$evaṃ tasyāgre pūrvam ardhaṃ vadeta#In front of him, he should pronounce the first part of the verse in this way.$gavāṃ dātā vidhivat pūrvadṛṣṭam#Giver of cowsi. e., one who, according to rule, gives away the cow in the proper form;this has been already laid down before.$pratibrūyāc cheṣam ardhaṃ dvijātiḥ#The twice-born person shall reply to the remainder of what has been said in the first half.$ |
śaśāṅkakarasāreṇa vihāreṇa suraśriyaḥ tamasaḥ parihāreṇa hāraiṇaiva nabho babhau netrapremṇi sudhāsīmni sitimni vyomni gāḍhatām yaśasīvāśrite śaurerniśākarakaracchalāt praharṣayannīlakaṇṭhānrathena ghananādinā śekharo vṛṣṇivīrāṇāmaktūraḥ pratyapadyata nandagopasya sadanaṃ sa samāsādya gokule dadarśa śatapattrākṣaṃ kṛṣṇaṃ keśinisūdanam ayaṃ sa kaiṭabhārātirbhagavānmadhusūdanaḥ bhuvo bhārāvatārāya jāto yādavanandanaḥ śrīvatsalakṣaṇo vakṣo bibhrāṇaḥ kustubhocitam niḥspandāliṅgane yogyaṃ kamalākucakumbhayoḥ meghaśyāmena vapuṣā nayanāmṛtavarṣiṇā dhatte saudāminīdāmaramyaṃ pītāṃśukadvayam anena nṛtyati manaḥsphāraṃ prasarato dṛśau$The goddess of fortune was amusing herself in a monastery that was as unparalleled as the essence of the moon's rays. Dispelling the darkness, the sky itself shone like a necklace of pearls. Love for the eyes, nectar for the bosom, firmness in the sky. The moon's rays deceived Shauri, who seemed so much dependent on his reputation as if he were Shiva's own. The chariot roared like the clouds and delighted those who were blue-throated. Akshura became the crown of the Vrishni warriors. does not seem to entail, of necessity, active concem for others unless an He then went to the house of Nanda Gopa, where he lived in a cow-pen. He saw the lotus-eyed Krishna, the slayer of Keshi. This is the illustrious Madhusudana, the enemy of Kaitabha and the destroyer of enemies. is nonetheless basically in agreement with the PratyS in that sentient beings and the world areregarded as an illusory manifestation of the mind (citta), and for this reason it may likew ise This descendant of the Yadava lineage has been born to relieve the burden of the earth. ra-rin po chesanka 6~ürya dan / His chest bore the srivatsa mark and he wore a vest that was made out of kusha grass. It is proper for the lotus-breasts and the pitcher to be embraced without vibration. His body was as dark as a cloud and he showered amrita down from his eyes. She wears a beautiful garland made of saffron and two pieces of yellow silk. With this the mind clearly dances as it rolls on its eyes. | śaśāṅkakarasāreṇa vihāreṇa suraśriyaḥ#The goddess of fortune was amusing herself in a monastery that was as unparalleled as the essence of the moon's rays.$tamasaḥ parihāreṇa hāraiṇaiva nabho babhau#Dispelling the darkness, the sky itself shone like a necklace of pearls.$netrapremṇi sudhāsīmni sitimni vyomni gāḍhatām#Love for the eyes, nectar for the bosom, firmness in the sky.$yaśasīvāśrite śaurerniśākarakaracchalāt#The moon's rays deceived Shauri, who seemed so much dependent on his reputation as if he were Shiva's own.$praharṣayannīlakaṇṭhānrathena ghananādinā#The chariot roared like the clouds and delighted those who were blue-throated.$śekharo vṛṣṇivīrāṇāmaktūraḥ pratyapadyata#Akshura became the crown of the Vrishni warriors.$nandagopasya sadanaṃ sa samāsādya gokule#He then went to the house of Nanda Gopa, where he lived in a cow-pen.$dadarśa śatapattrākṣaṃ kṛṣṇaṃ keśinisūdanam#He saw the lotus-eyed Krishna, the slayer of Keshi.$ayaṃ sa kaiṭabhārātirbhagavānmadhusūdanaḥ#This is the illustrious Madhusudana, the enemy of Kaitabha and the destroyer of enemies.$bhuvo bhārāvatārāya jāto yādavanandanaḥ#This descendant of the Yadava lineage has been born to relieve the burden of the earth.$śrīvatsalakṣaṇo vakṣo bibhrāṇaḥ kustubhocitam#His chest bore the srivatsa mark and he wore a vest that was made out of kusha grass.$niḥspandāliṅgane yogyaṃ kamalākucakumbhayoḥ#It is proper for the lotus-breasts and the pitcher to be embraced without vibration.$meghaśyāmena vapuṣā nayanāmṛtavarṣiṇā#His body was as dark as a cloud and he showered amrita down from his eyes.$dhatte saudāminīdāmaramyaṃ pītāṃśukadvayam#She wears a beautiful garland made of saffron and two pieces of yellow silk.$anena nṛtyati manaḥsphāraṃ prasarato dṛśau#With this the mind clearly dances as it rolls on its eyes.$ |
ata eva mahākālo jagatsaṃhārakārakaḥ saṃhārarūpiṇī kālī yadā vyaktasvarūpiṇī tadaiva sahasā devi śavarūpaḥ sadāśivaḥ tatkṣaṇāc cañcalāpāṅgi sā devī śavavāhanā śavarūpo mahādeva mṛtadehaḥ sadāśivaḥ mṛtadehaṃ mahādeva salilaṃ vā kathaṃ nahi yasmin vyaktā mahākālī śaktihīnaḥ sadāśivaḥ śaktyā yukto yadā devi tadaiva śivarūpakaḥ śaktihīnaḥ śavaḥ sākṣāt puruṣatvaṃ na muñcati śṛṇu devi pravakṣyāmi yogasāraṃ samāsataḥ ūrdhvamūlam adhaḥśākhaṃ vṛkṣākāraṃ kalevaram brahmāṇḍe yāni tīrthāni tāni santi kalevare bṛhadbrahmāṇḍaṃ yadrūpaṃ tadrūpaṃ kṣudrarūpakam brahmāṇḍe vartate tīrthaṃ sārdhakoṭitrayātmakam dvisaptatisahasrāṇi prakāśaṃ vīravandite$Hence, Mahākāla is the destroyer of the universe. Kālī is of the form of annihilation. When she manifests her own form, she will be known by the name Kālīśvarūpiṇī. Kālarūpiṇī is of the form of annihilation and when she manifests her own form, she will be known as Kālīśvarūpiṇī. e49 Then, O goddess, Sadāśiva assumed the form of a corpse. At that moment, the queens side-glances started to reel and she was mounted on a bearer of corpses. O Mahadeva! Sadasiva is in the form of a lifeless corpse. gibt es nicht.··Im Fall des Ätman führte somit das unverhältnismäßige Oberwiegenneg-ativer Aussagen im alten Kanon die Sarvästivädins zu einer dogmatischen Leugnung. Beim Nirvärta 18 hingegen waren die positiven Stellen sozahlreich, daß die Sarvästivädins sie nicht ignorieren konnten. Das Nir. väi;ta (als metaphysische Größe) wird daher von ihnen ausqrücklich als O Mahādeva, how is it that a dead body or water does not exist? In him is manifested Mahākālī and Sadāśiva devoid of Śakti. of mind in states like nirodhasamiipatti: O goddess, when he is united with Śakti, he is of the form of Śiva. A corpse without strength does not give up its manliness. O Goddess! Listen to me. I shall briefly tell you the essence of yoga. The body is like a tree, with the roots above and the branches below. All the holy places in the whole universe are present in the body. The form which consists of the Great Brahmāṇḍa is of a small form. ideas even by gestures, and the latter in mere absence ofartienlate speech); and the penances proper, are the Krichhra"the Chandrayana &c., ""Study""-the study of the sciences"dealing with emancipation, or the repitition of the Pranava.Devotion to the Lord-the offering of all actions to the"supreme and venerable. ""Seated on the bed or wandering on"the road, if he is calm on having his donbts and misgivings There are three and a half crore places of pilgrimage in the universe. There are seventy-two thousand shrines That have been declared to be venerated by heroes. | ata eva mahākālo jagatsaṃhārakārakaḥ#Hence, Mahākāla is the destroyer of the universe.$saṃhārarūpiṇī kālī yadā vyaktasvarūpiṇī#Kālī is of the form of annihilation. When she manifests her own form, she will be known by the name Kālīśvarūpiṇī. Kālarūpiṇī is of the form of annihilation and when she manifests her own form, she will be known as Kālīśvarūpiṇī.$tadaiva sahasā devi śavarūpaḥ sadāśivaḥ#Then, O goddess, Sadāśiva assumed the form of a corpse.$tatkṣaṇāc cañcalāpāṅgi sā devī śavavāhanā#At that moment, the queens side-glances started to reel and she was mounted on a bearer of corpses.$śavarūpo mahādeva mṛtadehaḥ sadāśivaḥ#O Mahadeva! Sadasiva is in the form of a lifeless corpse.$mṛtadehaṃ mahādeva salilaṃ vā kathaṃ nahi#O Mahādeva, how is it that a dead body or water does not exist?$yasmin vyaktā mahākālī śaktihīnaḥ sadāśivaḥ#In him is manifested Mahākālī and Sadāśiva devoid of Śakti.$śaktyā yukto yadā devi tadaiva śivarūpakaḥ#O goddess, when he is united with Śakti, he is of the form of Śiva.$śaktihīnaḥ śavaḥ sākṣāt puruṣatvaṃ na muñcati#A corpse without strength does not give up its manliness.$śṛṇu devi pravakṣyāmi yogasāraṃ samāsataḥ#O Goddess! Listen to me. I shall briefly tell you the essence of yoga.$ūrdhvamūlam adhaḥśākhaṃ vṛkṣākāraṃ kalevaram#The body is like a tree, with the roots above and the branches below.$brahmāṇḍe yāni tīrthāni tāni santi kalevare#All the holy places in the whole universe are present in the body.$bṛhadbrahmāṇḍaṃ yadrūpaṃ tadrūpaṃ kṣudrarūpakam#The form which consists of the Great Brahmāṇḍa is of a small form.$brahmāṇḍe vartate tīrthaṃ sārdhakoṭitrayātmakam#There are three and a half crore places of pilgrimage in the universe.$dvisaptatisahasrāṇi prakāśaṃ vīravandite#There are seventy-two thousand shrines That have been declared to be venerated by heroes.$ |
aśvāṃśca pātayāmāsa rathaṃ sārathinā saha hatāśvaḥ sa tadā daityaśchinnadhānvā visārathiḥ jagrāha mudgaraṃ ghoramambikānidhanodyataḥ cicchedāpatatastasya mudgaraṃ niśitaiḥ śaraiḥ tathāpi so bhyadhāvattāṃ muṣṭimudyamya vegavān sa muṣṭiṃ pātayāmāsa hṛdaye daityapuṅgavaḥ devyāstaṃ cāpi sā devī talenorasyatāḍayat talaprahārābhihato nipapāta mahītale sa daityarājaḥ sahasā punareva tathotthitaḥ utpatya ca pragṛhyoccairdevīṃ gaganamāsthitaḥ tatrāpi sā nirādhārā yuyudhe tena caṇḍikā niyuddhaṃ khe tadā daityaścaṇḍikā ca parasparam cakratuḥ prathamaṃ siddhamunivismayakārakam tato niyuddhaṃ suciraṃ kṛtvā tenāmbikā saha utpātya bhrāmayāmāsa cikṣepa dharaṇītale sa kṣipto dharaṇīṃ prāpya muṣṭimudyamya vegitaḥ abhyadhāvata duṣṭātmā caṇḍikānidhanecchayā$He brought down the horses and the charioteer of the chariot. The horses of the daitya were slain. His bow and chariot were shattered. Prepared to kill Ambika, he seized a terrible club. As the club descended, he sliced it down with sharp arrows. But he still raised his fist and rushed at her with great speed. The bull among daityas struck him in the chest with his fist. But the queen struck him in the chest with her palm. He was struck by the palm of the hand and fell down on the ground. Suddenly, the king of the daityas arose again. Having seized the goddess, he soared up and stationed himself in the sky. < tion of the tanmatras originating from the sättvikähankāra (even though it< is from its tāmasa part) is an innovation as regards the Samkhya scheme.< In fact, in the Trika reasonings, the sättvikāhankāra itself is triguṇātmaka:< although it abounds in sattva, some traces of the two other gunas remain;< see Mukund Rām Shāstrī ad TS VIII, p. 87, n. 80 (ad tatra sättviko yasmād There, too, Chāndanaka fought with him without a chariot to stand on. Then the demon and the female serpent fought with each other in the sky. The Siddhas and the sages were astounded at what they had accomplished. Ambika continued to fight with him for a long time. He raised it, whirled it around and flung it down on the ground. 374-375375-376376-391391-394394-401400-401401-406406-420420-422422-426 When it fell down on the ground, he powerfully raised his fist and hurled it. The evil-souled one rushed at her, wishing to kill her. | aśvāṃśca pātayāmāsa rathaṃ sārathinā saha#He brought down the horses and the charioteer of the chariot.$hatāśvaḥ sa tadā daityaśchinnadhānvā visārathiḥ#The horses of the daitya were slain. His bow and chariot were shattered.$jagrāha mudgaraṃ ghoramambikānidhanodyataḥ#Prepared to kill Ambika, he seized a terrible club.$cicchedāpatatastasya mudgaraṃ niśitaiḥ śaraiḥ#As the club descended, he sliced it down with sharp arrows.$tathāpi so bhyadhāvattāṃ muṣṭimudyamya vegavān#But he still raised his fist and rushed at her with great speed.$sa muṣṭiṃ pātayāmāsa hṛdaye daityapuṅgavaḥ#The bull among daityas struck him in the chest with his fist.$devyāstaṃ cāpi sā devī talenorasyatāḍayat#But the queen struck him in the chest with her palm.$talaprahārābhihato nipapāta mahītale#He was struck by the palm of the hand and fell down on the ground.$sa daityarājaḥ sahasā punareva tathotthitaḥ#Suddenly, the king of the daityas arose again.$utpatya ca pragṛhyoccairdevīṃ gaganamāsthitaḥ#Having seized the goddess, he soared up and stationed himself in the sky.$tatrāpi sā nirādhārā yuyudhe tena caṇḍikā#There, too, Chāndanaka fought with him without a chariot to stand on.$niyuddhaṃ khe tadā daityaścaṇḍikā ca parasparam#Then the demon and the female serpent fought with each other in the sky.$cakratuḥ prathamaṃ siddhamunivismayakārakam#The Siddhas and the sages were astounded at what they had accomplished.$tato niyuddhaṃ suciraṃ kṛtvā tenāmbikā saha#Ambika continued to fight with him for a long time.$utpātya bhrāmayāmāsa cikṣepa dharaṇītale#He raised it, whirled it around and flung it down on the ground.$sa kṣipto dharaṇīṃ prāpya muṣṭimudyamya vegitaḥ#When it fell down on the ground, he powerfully raised his fist and hurled it.$abhyadhāvata duṣṭātmā caṇḍikānidhanecchayā#The evil-souled one rushed at her, wishing to kill her.$ |
ye ye mahābalāḥ santi laghavaś ca plavaṃgamāḥ laṅkām abhyutpatantv āśu gṛhyolkāḥ plavagarṣabhāḥ tato staṃ gata āditye raudre tasmin niśāmukhe laṅkām abhimukhāḥ solkā jagmus te plavagarṣabhāḥ ulkāhastair harigaṇaiḥ sarvataḥ samabhidrutāḥ ārakṣasthā virūpākṣāḥ sahasā vipradudruvuḥ gopurāṭṭa pratolīṣu caryāsu vividhāsu ca prāsādeṣu ca saṃhṛṣṭāḥ sasṛjus te hutāśanam teṣāṃ gṛhasahasrāṇi dadāha hutabhuk tadā āvāsān rākṣasānāṃ ca sarveṣāṃ gṛhamedhinām hemacitratanutrāṇāṃ sragdāmāmbaradhāriṇām sīdhupānacalākṣāṇāṃ madavihvalagāminām kāntālambitavastrāṇāṃ śatrusaṃjātamanyunām gadāśūlāsi hastānāṃ khādatāṃ pibatām api śayaneṣu mahārheṣu prasuptānāṃ priyaiḥ saha$< 28-29 [= ad II 3-4]; cf. Dyczkowski's transl. (SpK: 162): 'None dispute that You (O Lord)---> 28-29 [= ad II 3–4]; cf. Dyczkowski's transl. (SpK: 162): ‘None dispute that You (O Lord)8290c8664< be grasped [by me] (grahya), are external to and different from me, [exist]---> be grasped [by me] (grāhya), are external to and different from me, [exist]8293,8294c8667,8671< them, 705 by denying their real form, which is consciousness. There are apes who are immensely strong and dexterous. Let the bulls among the apes swiftly take torches and attack Lanka. At the commencement of that terrible night, the sun set. With torches in their hands, the bulls among the apes headed for Lanka. With torches in their hands, large numbers of apes attacked them from all directions. The guards, with malformed eyes, suddenly ran away. There are gates, turrets and roads and many kinds of roads. Cheerfully, they set fire to the palaces. The fire burnt down thousands of their houses. There were the abodes of rakshasas and all the other householders. There was armour decorated with gold and they wore garlands, ornaments and garments. There were boats full of liquor, with steady eyes and gait that was distracted because of the intoxication. Their garments were entwined with those of their lovers and they were filled with intolerance because of the enemy. There were those with clubs, spears and swords in their hands, eating and drinking. With their beloveds, they were asleep on extremely expensive beds. | ye ye mahābalāḥ santi laghavaś ca plavaṃgamāḥ#There are apes who are immensely strong and dexterous.$laṅkām abhyutpatantv āśu gṛhyolkāḥ plavagarṣabhāḥ#Let the bulls among the apes swiftly take torches and attack Lanka.$tato staṃ gata āditye raudre tasmin niśāmukhe#At the commencement of that terrible night, the sun set.$laṅkām abhimukhāḥ solkā jagmus te plavagarṣabhāḥ#With torches in their hands, the bulls among the apes headed for Lanka.$ulkāhastair harigaṇaiḥ sarvataḥ samabhidrutāḥ#With torches in their hands, large numbers of apes attacked them from all directions.$ārakṣasthā virūpākṣāḥ sahasā vipradudruvuḥ#The guards, with malformed eyes, suddenly ran away.$gopurāṭṭa pratolīṣu caryāsu vividhāsu ca#There are gates, turrets and roads and many kinds of roads.$prāsādeṣu ca saṃhṛṣṭāḥ sasṛjus te hutāśanam#Cheerfully, they set fire to the palaces.$teṣāṃ gṛhasahasrāṇi dadāha hutabhuk tadā#The fire burnt down thousands of their houses.$āvāsān rākṣasānāṃ ca sarveṣāṃ gṛhamedhinām#There were the abodes of rakshasas and all the other householders.$hemacitratanutrāṇāṃ sragdāmāmbaradhāriṇām#There was armour decorated with gold and they wore garlands, ornaments and garments.$sīdhupānacalākṣāṇāṃ madavihvalagāminām#There were boats full of liquor, with steady eyes and gait that was distracted because of the intoxication.$kāntālambitavastrāṇāṃ śatrusaṃjātamanyunām#Their garments were entwined with those of their lovers and they were filled with intolerance because of the enemy.$gadāśūlāsi hastānāṃ khādatāṃ pibatām api#There were those with clubs, spears and swords in their hands, eating and drinking.$śayaneṣu mahārheṣu prasuptānāṃ priyaiḥ saha#With their beloveds, they were asleep on extremely expensive beds.$ |
aho citram idaṃ daityās svavicāraṇayaiva yat samprāptavimalālokas siddho yaṃ bhagavān baḍiḥ ayaṃ tad evam eveha tiṣṭhan dānavasattamāḥ svātmani sthitim āpnotu padaṃ paśyatv anāmayam śrānto viśrāntim āyātaḥ kṣīṇacintābharabhramaḥ śāntasaṃsāranīhāro bodhanīyo na dānavāḥ sva evāloka etena samprāpto jñānasaṅkṣaye śānte bhrasambhrame sauro dineneva karotkaraḥ svayam eva hi kālena prabodham ayam eṣyati bījakośāt svasaṃvittyā suptamūrtir ivāṅkuraḥ kurudhvaṃ svāni kāryāṇi sarve dānavanāyakāḥ baḍir varṣasahasreṇa samādher bodham eṣyati ity ukte guruṇā tatra bhayaharṣaviṣādajām daityāś cintāṃ jahuś śuṣkāṃ mañjarīm iva pādapāḥ vairocanisabhāsaṃsthāṃ vidhāya prāgvyavasthayā$O daityas! It is wonderful that you have done this through your own reflection. He has attained the immaculate realm, which Lord Bṛhaspati taught him as an accomplished buddha. O supreme among danavas! This one is stationed here. May he be established in his own self And may he see the state of well-being. He is exhausted and has found his rest. The burden of his worries and delusion has been dispelled. The darkness of saṃsāra has been allayed, And the dānavas are not to be warned. When knowledge has been destroyed, he will be brought back to his own world. When the hubbub had ceased, he raised his hand like the sun when it is day. In the course of time, he will himself awaken. The seed develops itself in consciousness, as the sprout develops in its sleeping state. O leaders of the danavas! All of you accomplish your own tasks. It will take him a thousand years to wake up from his trance. weltlichen [Erscheinungsformen] sind [im Gegensatz zu den überweltlichen] ... mit Vorstellung behaftet, ... da sie mit Hilfe von Benennung ,ausgebreitet' werden" (dul)khädisatye§v anityädaya~ §of)a8äkärä~ mukikä lokottarä.J ca santi (I) tatra laukikäl}, ... savikalpä'/.lt ... ,... abhiläpamukhena prapaficanät).3_._z_u_sa_mmenfassend läßt sich sagen: prapaiical), bezeichnet eine.__ When this was said by the preceptor, fear, delight and despondency manifested themselves. < ... of Siva, [appropriation of] whose nature is [for the aspirant] the< ultimate goal, who reposes in one's own self (svätmastha), who is solely---> of the feet, that is, the rays of consciousness 1439 [that are]> of Śiva, [appropriation of] whose nature is [for the aspirant] the> ultimate goal, who reposes in one's own self (svātmastha), who is solely The daityas gave up their anxiety, like trees casting aside dried buds. The son of Virochana built an assembly hall in the eastern portion of the city. | aho citram idaṃ daityās svavicāraṇayaiva yat#O daityas! It is wonderful that you have done this through your own reflection.$samprāptavimalālokas siddho yaṃ bhagavān baḍiḥ#He has attained the immaculate realm, which Lord Bṛhaspati taught him as an accomplished buddha.$ayaṃ tad evam eveha tiṣṭhan dānavasattamāḥ#O supreme among danavas! This one is stationed here.$svātmani sthitim āpnotu padaṃ paśyatv anāmayam#May he be established in his own self And may he see the state of well-being.$śrānto viśrāntim āyātaḥ kṣīṇacintābharabhramaḥ#He is exhausted and has found his rest. The burden of his worries and delusion has been dispelled.$śāntasaṃsāranīhāro bodhanīyo na dānavāḥ#The darkness of saṃsāra has been allayed, And the dānavas are not to be warned.$sva evāloka etena samprāpto jñānasaṅkṣaye#When knowledge has been destroyed, he will be brought back to his own world.$śānte bhrasambhrame sauro dineneva karotkaraḥ#When the hubbub had ceased, he raised his hand like the sun when it is day.$svayam eva hi kālena prabodham ayam eṣyati#In the course of time, he will himself awaken.$bījakośāt svasaṃvittyā suptamūrtir ivāṅkuraḥ#The seed develops itself in consciousness, as the sprout develops in its sleeping state.$kurudhvaṃ svāni kāryāṇi sarve dānavanāyakāḥ#O leaders of the danavas! All of you accomplish your own tasks.$baḍir varṣasahasreṇa samādher bodham eṣyati#It will take him a thousand years to wake up from his trance.$ity ukte guruṇā tatra bhayaharṣaviṣādajām#When this was said by the preceptor, fear, delight and despondency manifested themselves.$daityāś cintāṃ jahuś śuṣkāṃ mañjarīm iva pādapāḥ#The daityas gave up their anxiety, like trees casting aside dried buds.$vairocanisabhāsaṃsthāṃ vidhāya prāgvyavasthayā#The son of Virochana built an assembly hall in the eastern portion of the city.$ |
tithiṣv iva mahādevo vṛtaḥ pāriṣadāṃ gaṇaiḥ tāni muktāni śastrāṇi yātudhānaiḥ sa rāghavaḥ pratijagrāha viśikhair nadyoghān iva sāgaraḥ sa taiḥ praharaṇair ghorair bhinnagātro na vivyathe rāmaḥ pradīptair bahubhir vajrair iva mahācalaḥ sa viddhaḥ kṣatajādigdhaḥ sarvagātreṣu rāghavaḥ babhūva rāmaḥ saṃdhyābhrair divākara ivāvṛtaḥ viṣedur devagandharvāḥ siddhāś ca paramarṣayaḥ ekaṃ sahasrair bahubhis tadā dṛṣṭvā samāvṛtam tato rāmaḥ susaṃkruddho maṇḍalīkṛtakārmukaḥ sasarja niśitān bāṇāṃ śataśo tha sahasraśaḥ durāvārān durviṣahān kālapāśopamān raṇe mumoca līlayā rāmaḥ kaṅkapattrān ajihmagān te śarāḥ śatrusainyeṣu muktā rāmeṇa līlayā$He was surrounded by large numbers of his companions, like Mahadeva during the lunar tithi. Band XXXVIII19947 The yatudhanas released these weapons towards Raghava. He countered them with his arrows, just as the ocean checks the flow of rivers. Though his body had been mangled by those terrible weapons, he was not distressed. Rama was pierced by those many blazing arrows, like a giant mountain shattered by thunder. Raghavas body was pierced and all his limbs were smeared with blood. Uv. XXII, 16 d: Tib. Uv. (15 d) de ni = sa (Y) oder asau (Hs. DF).Uv. XVI, 22 d: Tib. Uv. (21 d) byis pa = rakto.Uv. XVI, 23 d: Tib. Uv. (22b) gna,s pa yin = gältate. Rama was like the sun, enveloped by clouds in the evening. cak~u srotra:r:n ta(thä ghrä,?a:r:n,tathä ghrä!?~,4f-i 7435,7436c7766,7767"< presence therein is both irrefutable and ""given"" (nija). Here, tädātmyena glosses the epithet"< antaranga, glossed previously as nija, 'innate' (YR ad 17).---> presence therein is both irrefutable and “given” (nija). Here, tādātmyena glosses the epithet The gods, the gandharvas, the siddhas and the supreme rishis were distressed. He saw that though he was single, he was surrounded by many thousands. Then Rama became very angry and stretched his bow to his chest. He released hundreds and thousands of sharp arrows. They were irresistible and impossible to withstand. In that battle, they were like the noose of death. As if playing, Rama released arrows tufted with the feathers of herons. As if playing, Rama released these arrows towards the enemy soldiers. | tithiṣv iva mahādevo vṛtaḥ pāriṣadāṃ gaṇaiḥ#He was surrounded by large numbers of his companions, like Mahadeva during the lunar tithi.$tāni muktāni śastrāṇi yātudhānaiḥ sa rāghavaḥ#The yatudhanas released these weapons towards Raghava.$pratijagrāha viśikhair nadyoghān iva sāgaraḥ#He countered them with his arrows, just as the ocean checks the flow of rivers.$sa taiḥ praharaṇair ghorair bhinnagātro na vivyathe#Though his body had been mangled by those terrible weapons, he was not distressed.$rāmaḥ pradīptair bahubhir vajrair iva mahācalaḥ#Rama was pierced by those many blazing arrows, like a giant mountain shattered by thunder.$sa viddhaḥ kṣatajādigdhaḥ sarvagātreṣu rāghavaḥ#Raghavas body was pierced and all his limbs were smeared with blood.$babhūva rāmaḥ saṃdhyābhrair divākara ivāvṛtaḥ#Rama was like the sun, enveloped by clouds in the evening.$viṣedur devagandharvāḥ siddhāś ca paramarṣayaḥ#The gods, the gandharvas, the siddhas and the supreme rishis were distressed.$ekaṃ sahasrair bahubhis tadā dṛṣṭvā samāvṛtam#He saw that though he was single, he was surrounded by many thousands.$tato rāmaḥ susaṃkruddho maṇḍalīkṛtakārmukaḥ#Then Rama became very angry and stretched his bow to his chest.$sasarja niśitān bāṇāṃ śataśo tha sahasraśaḥ#He released hundreds and thousands of sharp arrows.$durāvārān durviṣahān kālapāśopamān raṇe#They were irresistible and impossible to withstand. In that battle, they were like the noose of death.$mumoca līlayā rāmaḥ kaṅkapattrān ajihmagān#As if playing, Rama released arrows tufted with the feathers of herons.$te śarāḥ śatrusainyeṣu muktā rāmeṇa līlayā#As if playing, Rama released these arrows towards the enemy soldiers.$ |
sa pāṇḍyo nṛpatiśreṣṭhaḥ sarvaśastrabhṛtāṃ varaḥ karṇasyānīkam avadhīt paribhūta ivāntakaḥ tad udīrṇarathāśvaṃ ca pattipravarakuñjaram kulālacakravad bhrāntaṃ pāṇḍyenādhiṣṭhitaṃ balam vyaśvasūtadhvajarathān vipraviddhāyudhān ripūn samyag astaiḥ śaraiḥ pāṇḍyo vāyur meghān ivākṣipat dviradān prahataprothān vipatākadhvajāyudhān sapādarakṣān avadhīd vajreṇārīn ivārihā saśaktiprāsatūṇīrān aśvārohān hayān api pulindakhaśabāhlīkān niṣādān dhrakataṅgaṇān dākṣiṇātyāṃś ca bhojāṃś ca krūrān saṃgrāmakarkaśān viśastrakavacān bāṇaiḥ kṛtvā pāṇḍyo karod vyasūn caturaṅgaṃ balaṃ bāṇair nighnantaṃ pāṇḍyam āhave$That best of kings, the son of Panchala, was supreme among those who wielded all weapons. He descended on Karnas army and slaughtered it, like a vanquished Yama. The chariots and horses were in front of him and so were the best of elephants and infantry. The army commanded by the Panchalas whirled around, like a potters wheel. The enemy had lost their horses, charioteers, standards and chariots and their weapons were strewn around. With those well-directed arrows, Panchala scattered them, like the wind dispersing clouds. The temples of the elephants were shattered and they lost their flags, standards and weapons. He slew the rakshasas who guarded his feet, like the destroyer of enemies uses the vajra to kill the enemy. There were horse riders on horses, with lances, spears and quivers. > ultimate principle, which, formed of light, is complete, and is5262,5265c5490,5493< dual Saivism of Kashmir; see, for instance, the first and last kärikäs of the IPK, viz., IPK I 1,< 1: tat pratyabhijñām upapādayāmi, 'I will make suitable [to my audience by my exposition]< [viz., make a suitable exposition of] the [doctrine of] recognition', and IPK IV 18: isvara-< pratyabhijñeyam utpalenopapădită, 'This [doctrine of] the Lord's recognition has been made---> dual saivism of Kashmir; see, for instance, the first and last kārikās of the ĪPK, viz., ĪPK I 1,> 1: tat pratyabhijñām upapādayāmi, ‘I will make suitable [to my audience by my exposition] There were Pulindas, Khasas, Bahlikas, Nishadas, Dhrakas and Tanganas. Fra 690 The southerners and the Bhojas are cruel and invincible in battle. With his arrows, Panchala deprived them of their weapons and armour and robbed them of their lives. In the battle, he used his arrows to slaughter the four divisions of the army of the Panchalas. | sa pāṇḍyo nṛpatiśreṣṭhaḥ sarvaśastrabhṛtāṃ varaḥ#That best of kings, the son of Panchala, was supreme among those who wielded all weapons.$karṇasyānīkam avadhīt paribhūta ivāntakaḥ#He descended on Karnas army and slaughtered it, like a vanquished Yama.$tad udīrṇarathāśvaṃ ca pattipravarakuñjaram#The chariots and horses were in front of him and so were the best of elephants and infantry.$kulālacakravad bhrāntaṃ pāṇḍyenādhiṣṭhitaṃ balam#The army commanded by the Panchalas whirled around, like a potters wheel.$vyaśvasūtadhvajarathān vipraviddhāyudhān ripūn#The enemy had lost their horses, charioteers, standards and chariots and their weapons were strewn around.$samyag astaiḥ śaraiḥ pāṇḍyo vāyur meghān ivākṣipat#With those well-directed arrows, Panchala scattered them, like the wind dispersing clouds.$dviradān prahataprothān vipatākadhvajāyudhān#The temples of the elephants were shattered and they lost their flags, standards and weapons.$sapādarakṣān avadhīd vajreṇārīn ivārihā#He slew the rakshasas who guarded his feet, like the destroyer of enemies uses the vajra to kill the enemy.$saśaktiprāsatūṇīrān aśvārohān hayān api#There were horse riders on horses, with lances, spears and quivers.$pulindakhaśabāhlīkān niṣādān dhrakataṅgaṇān#There were Pulindas, Khasas, Bahlikas, Nishadas, Dhrakas and Tanganas.$dākṣiṇātyāṃś ca bhojāṃś ca krūrān saṃgrāmakarkaśān#The southerners and the Bhojas are cruel and invincible in battle.$viśastrakavacān bāṇaiḥ kṛtvā pāṇḍyo karod vyasūn#With his arrows, Panchala deprived them of their weapons and armour and robbed them of their lives.$caturaṅgaṃ balaṃ bāṇair nighnantaṃ pāṇḍyam āhave#In the battle, he used his arrows to slaughter the four divisions of the army of the Panchalas.$ |
dhaniṣṭhāṃ śatabhiṣāṃ ca pūrvottarābhādrapadām revatīṃ ca mahātārām abhijitaṃ namāmyaham vajrāṅkuśaṃ mahāvīraṃ vajrapāśaṃ namāmyaham vajrasphoṭaṃ mahābhīmaṃ vajrāṃśaṃ vai name name vāgīśvaraṃ mahābodhiṃ sarvavighnavināśakam sarvajñaṃ jñānadātāraṃ dharmadhātuṃ namāmyaham mañjuśriyaṃ mahājñānaṃ sarvavidyāpradeśvaram sarvākārasvarūpaṃ ca vādirājaṃ namāmyaham śrī dharmadhātuvāgīśvaramaṇḍalastotraṃ samāptam kalyāṇatriṃśatikāstotram evaṃkārasamāpannā kāyavākacittabuddhitaḥ karomi satataṃ tasyā nutiṃ pūjāṃ pradakṣiṇām yā devī sarvasattvānāṃ sṛṣṭisaṃhārakāriṇī namastasyai namastasyai namastasyai namo namaḥ yā devī sarvabhūtānāṃ pratipāle pratiṣṭhitā$Dhaniṣṭhā, Śatabhiṣā, Pūrvā, Uttarā and Abhādrapadā. I bow down before the great-souled Revati and Abhijit. I bow to Vajrāṅkuśa, the great hero, Vajrapāśa. Vajrasphoṭaṃ, Mahābhīmaṃ Vajrāṃśaṃ. Obeisance, obeisance. Vāgīśvara, the great awakening, Destroyer of all obstacles, I bow to the sphere of phenomena, Which is omniscient and a giver of wisdom. He possesses the splendor of love, great wisdom, And is the lord of all vidyās. I pay homage to the king of eloquent speech, Who is in all his many aspects. Here ends the praise of Dharmadhātu and Vāgīśvara. The chant of the Kalyāṇa-tṛṃśatikā. They are endowed with this kind of conduct Regarding body, speech, mind, and intellect. I always praise her, worship her, and circumambulate her. She is the goddess who causes the creation and destruction of all beings. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. That goddess is established in the protection of all beings. | dhaniṣṭhāṃ śatabhiṣāṃ ca pūrvottarābhādrapadām#Dhaniṣṭhā, Śatabhiṣā, Pūrvā, Uttarā and Abhādrapadā.$revatīṃ ca mahātārām abhijitaṃ namāmyaham#I bow down before the great-souled Revati and Abhijit.$vajrāṅkuśaṃ mahāvīraṃ vajrapāśaṃ namāmyaham#I bow to Vajrāṅkuśa, the great hero, Vajrapāśa.$vajrasphoṭaṃ mahābhīmaṃ vajrāṃśaṃ vai name name#Vajrasphoṭaṃ, Mahābhīmaṃ Vajrāṃśaṃ. Obeisance, obeisance.$vāgīśvaraṃ mahābodhiṃ sarvavighnavināśakam#Vāgīśvara, the great awakening, Destroyer of all obstacles,$sarvajñaṃ jñānadātāraṃ dharmadhātuṃ namāmyaham#I bow to the sphere of phenomena, Which is omniscient and a giver of wisdom.$mañjuśriyaṃ mahājñānaṃ sarvavidyāpradeśvaram#He possesses the splendor of love, great wisdom, And is the lord of all vidyās.$sarvākārasvarūpaṃ ca vādirājaṃ namāmyaham#I pay homage to the king of eloquent speech, Who is in all his many aspects.$śrī dharmadhātuvāgīśvaramaṇḍalastotraṃ samāptam#Here ends the praise of Dharmadhātu and Vāgīśvara.$kalyāṇatriṃśatikāstotram#The chant of the Kalyāṇa-tṛṃśatikā.$evaṃkārasamāpannā kāyavākacittabuddhitaḥ#They are endowed with this kind of conduct Regarding body, speech, mind, and intellect.$karomi satataṃ tasyā nutiṃ pūjāṃ pradakṣiṇām#I always praise her, worship her, and circumambulate her.$yā devī sarvasattvānāṃ sṛṣṭisaṃhārakāriṇī#She is the goddess who causes the creation and destruction of all beings.$namastasyai namastasyai namastasyai namo namaḥ#I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that. I bow down to that.$yā devī sarvabhūtānāṃ pratipāle pratiṣṭhitā#That goddess is established in the protection of all beings.$ |
pūṣṇā raṃhyā iti eṣa vai pūṣṇo raṃhiretasmā u hi gṛhṇāti tasmādāha pūṣṇo raṃhyā ūṣmaṇo vyathiṣaditi eṣa vā ūṣmaitasmā u hi gṛhṇāte tasmādāhoṣmaṇo vyathiṣadityathopariṣṭāddvirājyasyābhighārayati atha pārśvena vāsinā vā prayauti prayuta dveṣa iti tannāṣṭrā evaitadrakṣāṃsyato pahanti atha yadyūṣpariśiṣyate tatsamavattadhānyāmānayati taddhṛdayam prāsyati jihvāṃ$'Pûshan, the impetuous!'he therewith lays down that which is in front of him. This is Pûshan's carrier; for it is for him that he takes it: therefore he says, 'Pûshan's carrier. ' 'May the hot one slay thee!'he therewith lays down for him a fire-stirring stick, with the text : 'May the hot one slay thee!'He thus lays down for him a fire-stirring stick, with the text : 'May the hot one slay thee!'He thus lays down for him a fire-stir This is the warmth, for they draw it for him: therefore he says, 'from the warmth. ' ‘Svabhāvena’—‘Quite naturally’—‘not out of compassion’ (Medhātithi, who says nothing regarding ‘depending on women’ as Buhler wrongly puts it),—‘not out of fear and the like’ (Kullūka);—‘the reliability or otherwise of the witness is to be ascertained after due consideration of his Svabhāva, character, and not from the manner of bis giving evidence’ (‘others’ in Medhātithi),—‘without hesitation, quickly’ (Nārāyaṇa);—‘in accordance with truth’ (Govindarāja and Nandana).This verse is quoted in Parāśaramādhava (Vyavahāra, p.80);—and in Vyavahāra-Bālambhaṭṭī (p.282).Śukranīti (4.5.396).—‘One should accept the evidence of witnesses given spontaneously, not through force; after the evidence has been once given by the witness, he shall not be repeatedly cross-examined.’This verse is quoted in Parāśaramādhava (Vyavahāra, p. The Adhvaryu pours clarified butter over the two kingdoms subsequent to the pouring down of the clarified butter with the formula, "Thou hast been deprived of thy kingdom...." Then he pours clarified butter over the entire quantity of clarified butter from the Upabhṛt into the Upabhṛt. He then proceeds either by the side of, or along the rear of, the Soma-carrying pole. hence these latter are evil spirits, hence called Rākṣasas. It is in view of this that the text has used the term Prayutadeśaḥ, of excessive malice; hence the term stands for the Rākṣasas who are very hostile to one another. They drive away means: they drive away. And if it be left over, he takes it with him; and if it be left over, he takes it with him: and if it be left over, he takes it with him. He then pours it into the equal quantity of grain, which he pours into the heart and throws into the tongue. | pūṣṇā raṃhyā iti#'Pûshan, the impetuous!'he therewith lays down that which is in front of him.$eṣa vai pūṣṇo raṃhiretasmā u hi gṛhṇāti tasmādāha pūṣṇo raṃhyā#This is Pûshan's carrier; for it is for him that he takes it: therefore he says, 'Pûshan's carrier. '$ūṣmaṇo vyathiṣaditi#'May the hot one slay thee!'he therewith lays down for him a fire-stirring stick, with the text : 'May the hot one slay thee!'He thus lays down for him a fire-stirring stick, with the text : 'May the hot one slay thee!'He thus lays down for him a fire-stir$eṣa vā ūṣmaitasmā u hi gṛhṇāte tasmādāhoṣmaṇo#This is the warmth, for they draw it for him: therefore he says, 'from the warmth. '$vyathiṣadityathopariṣṭāddvirājyasyābhighārayati#The Adhvaryu pours clarified butter over the two kingdoms subsequent to the pouring down of the clarified butter with the formula, "Thou hast been deprived of thy kingdom...." Then he pours clarified butter over the entire quantity of clarified butter from the Upabhṛt into the Upabhṛt.$atha pārśvena vāsinā vā prayauti#He then proceeds either by the side of, or along the rear of, the Soma-carrying pole.$prayuta dveṣa iti tannāṣṭrā evaitadrakṣāṃsyato#hence these latter are evil spirits, hence called Rākṣasas. It is in view of this that the text has used the term Prayutadeśaḥ, of excessive malice; hence the term stands for the Rākṣasas who are very hostile to one another.$pahanti#They drive away means: they drive away.$atha yadyūṣpariśiṣyate#And if it be left over, he takes it with him; and if it be left over, he takes it with him: and if it be left over, he takes it with him.$tatsamavattadhānyāmānayati taddhṛdayam prāsyati jihvāṃ#He then pours it into the equal quantity of grain, which he pours into the heart and throws into the tongue.$ |
dve bhūmayo vihāro tra śeṣā bhūmirmamātmikā deśyante bhūmayaḥ sapta buddhaiścittavaśaṃ gatāḥ kāyavākcittadauṣṭhulyaṃ saptamyāṃ na pravartate aṣṭamyāṃ āśrayastasya svapno pyasukhasaṃbhavaḥ avācyo vācakairdharmaḥ kṛpayā yena deśitaḥ namo cintyaprabhavāya buddhāyāsaṅgabuddhaye svabhāvena na cotpannā nirvṛtāśca na tattvataḥ yathākāśaṃ tathā buddhāḥ sattvāścaivaikalakṣaṇāḥ pārāvāraṃ na cotpannāḥ svabhāvena pratityajāḥ te pi śūnyā hi saṃskārāḥ sarvajñajñānagocarāḥ sarvabhāvāḥ svabhāvena pratibimbasamā matāḥ śuddhāḥ śivasvabhāvāśca advayāstathatāsamāḥ asatyātmani cātmatvaṃ kalpayitvā pṛthagjanāḥ sukhaduḥkham abhijñāśca sarvam eṣāṃ ca tattvataḥ$The pleasurable state has two stages. The remaining three stages are in relation to my-ness. The seven bhūmis are taught by the Buddhas as brought under control by thought. Unruliness of body, speech and mind does not occur on the seventh day. On the eighth day of the fortnight, One experiences a pleasant dream. He who teaches the Dharma out of compassion, The Dharma that cannot be expressed by speech, Homage to the Buddha, whose power is inconceivable and whose intelligence is free from attachment! They are naturally unborn, And in reality they are not nirvāṇa. The buddhas and beings Have the same characteristics as space. They have no outer limits, nor are they born. They are naturally unreliable. Those conditioned things, too, are empty And the scope of omniscient wisdom. All things are, by their own nature, held to be like reflections. They are pure. They are of the nature of Śiva. They are non-dual. They are equal in their Suchness. When there is no self and no self, ordinary people think of it as a self. Pleasure and pain, the higher cognitions, And all that pertains to them as a reality, | dve bhūmayo vihāro tra śeṣā bhūmirmamātmikā#The pleasurable state has two stages. The remaining three stages are in relation to my-ness.$deśyante bhūmayaḥ sapta buddhaiścittavaśaṃ gatāḥ#The seven bhūmis are taught by the Buddhas as brought under control by thought.$kāyavākcittadauṣṭhulyaṃ saptamyāṃ na pravartate#Unruliness of body, speech and mind does not occur on the seventh day.$aṣṭamyāṃ āśrayastasya svapno pyasukhasaṃbhavaḥ#On the eighth day of the fortnight, One experiences a pleasant dream.$avācyo vācakairdharmaḥ kṛpayā yena deśitaḥ#He who teaches the Dharma out of compassion, The Dharma that cannot be expressed by speech,$namo cintyaprabhavāya buddhāyāsaṅgabuddhaye#Homage to the Buddha, whose power is inconceivable and whose intelligence is free from attachment!$svabhāvena na cotpannā nirvṛtāśca na tattvataḥ#They are naturally unborn, And in reality they are not nirvāṇa.$yathākāśaṃ tathā buddhāḥ sattvāścaivaikalakṣaṇāḥ#The buddhas and beings Have the same characteristics as space.$pārāvāraṃ na cotpannāḥ svabhāvena pratityajāḥ#They have no outer limits, nor are they born. They are naturally unreliable.$te pi śūnyā hi saṃskārāḥ sarvajñajñānagocarāḥ#Those conditioned things, too, are empty And the scope of omniscient wisdom.$sarvabhāvāḥ svabhāvena pratibimbasamā matāḥ#All things are, by their own nature, held to be like reflections.$śuddhāḥ śivasvabhāvāśca advayāstathatāsamāḥ#They are pure. They are of the nature of Śiva. They are non-dual. They are equal in their Suchness.$asatyātmani cātmatvaṃ kalpayitvā pṛthagjanāḥ#When there is no self and no self, ordinary people think of it as a self.$sukhaduḥkham abhijñāśca sarvam eṣāṃ ca tattvataḥ#Pleasure and pain, the higher cognitions, And all that pertains to them as a reality,$ |
anyaiś ca bahubhir yodhaiḥ sāgarānūpavāsibhiḥ tataḥ sa divasān aṣṭau yodhayitvā dhanaṃjayam caturaṅgabalaiḥ sārdhaṃ bhagadattaḥ parājitaḥ pārthasāyakanunnas tu vihvalāṅgo bhṛśāturaḥ prahasann abravīd rājā saṃgrāme vigataklamaḥ upapannaṃ mahābāho tvayi pāṇḍavanandana pākaśāsanadāyāde vīryam āhavaśobhini ahaṃ sakhā surendrasya śakrād anavamo raṇe na ca śaknomi te tāta sthātuṃ pramukhato yudhi kim īpsitaṃ pāṇḍaveya brūhi kiṃ karavāṇi te yad vakṣyasi mahābāho tat kariṣyāmi putraka kurūṇām ṛṣabho rājā dharmaputro yudhiṣṭhiraḥ dharmajñaḥ satyasaṃdhaś ca yajvā vipuladakṣiṇaḥ tasya pārthivatām īpse karas tasmai pradīyatām bhavān pitṛsakhā caiva prīyamāṇo mayāpi ca$There were many other warriors who resided along the shores of the ocean. He fought against Dhananjaya for eight days. Bhagadatta was defeated, together with the four kinds of forces. His limbs were mangled by Parthas arrows and he was severely afflicted. Without any exhaustion in the battle, the king laughed and said, O unblemished one! I am not exhausted. This is indeed worthy of you, mightyarmed son of Pandu. O one who adorns a battle! You are the heir of the chastiser of Paka. I am the friend of Indra of the gods. In a battle, I am not inferior to Shakra. O son! I am incapable of remaining before you in the battle. Tell me, Pāndava, what is it you want? What may I do for you? O mighty-armed one! O son! I will do what you have asked me to. Dharmas son, King Yudhishthira, is a bull among the Kurus. He knew about dharma and was devoted to the truth. He performed sacrifices and gave away large quantities of dakshina. I wish that he should become the king. Let tribute be paid to him. You are my fathers friend and you have always been affectionate towards me. | anyaiś ca bahubhir yodhaiḥ sāgarānūpavāsibhiḥ#There were many other warriors who resided along the shores of the ocean.$tataḥ sa divasān aṣṭau yodhayitvā dhanaṃjayam#He fought against Dhananjaya for eight days.$caturaṅgabalaiḥ sārdhaṃ bhagadattaḥ parājitaḥ#Bhagadatta was defeated, together with the four kinds of forces.$pārthasāyakanunnas tu vihvalāṅgo bhṛśāturaḥ#His limbs were mangled by Parthas arrows and he was severely afflicted.$prahasann abravīd rājā saṃgrāme vigataklamaḥ#Without any exhaustion in the battle, the king laughed and said, O unblemished one! I am not exhausted.$upapannaṃ mahābāho tvayi pāṇḍavanandana#This is indeed worthy of you, mightyarmed son of Pandu.$pākaśāsanadāyāde vīryam āhavaśobhini#O one who adorns a battle! You are the heir of the chastiser of Paka.$ahaṃ sakhā surendrasya śakrād anavamo raṇe#I am the friend of Indra of the gods. In a battle, I am not inferior to Shakra.$na ca śaknomi te tāta sthātuṃ pramukhato yudhi#O son! I am incapable of remaining before you in the battle.$kim īpsitaṃ pāṇḍaveya brūhi kiṃ karavāṇi te#Tell me, Pāndava, what is it you want? What may I do for you?$yad vakṣyasi mahābāho tat kariṣyāmi putraka#O mighty-armed one! O son! I will do what you have asked me to.$kurūṇām ṛṣabho rājā dharmaputro yudhiṣṭhiraḥ#Dharmas son, King Yudhishthira, is a bull among the Kurus.$dharmajñaḥ satyasaṃdhaś ca yajvā vipuladakṣiṇaḥ#He knew about dharma and was devoted to the truth. He performed sacrifices and gave away large quantities of dakshina.$tasya pārthivatām īpse karas tasmai pradīyatām#I wish that he should become the king. Let tribute be paid to him.$bhavān pitṛsakhā caiva prīyamāṇo mayāpi ca#You are my fathers friend and you have always been affectionate towards me.$ |
svaseti vā mahābāho hataputreti vā punaḥ prapannā mām iyaṃ veti dayāṃ kartum ihārhasi evam uktas tu rājendra keśihā duḥkhamūrchitaḥ tatheti vyājahāroccair hlādayann iva taṃ janam vākyena tena hi tadā taṃ janaṃ puruṣarṣabhaḥ hlādayām āsa sa vibhur gharmārtaṃ salilair iva tataḥ sa prāviśat tūrṇaṃ janmaveśma pitus tava arcitaṃ puruṣavyāghra sitair mālyair yathāvidhi apāṃ kumbhaiḥ supūrṇaiś ca vinyastaiḥ sarvatodiśam ghṛtena tindukālātaiḥ sarṣapaiś ca mahābhuja śastraiś ca vimalair nyastaiḥ pāvakaiś ca samantataḥ vṛddhābhiś cābhirāmābhiḥ paricārārtham acyutaḥ dakṣaiś ca parito vīra bhiṣagbhiḥ kuśalais tathā dadarśa ca sa tejasvī rakṣoghnāny api sarvaśaḥ$O mighty-armed one! You may call her a sister, or you may call her one whose sons have been slain. She has sought refuge with me. Therefore, you should show her compassion. Vaishampayana said, O Indra among kings! Thus addressed, the slayer of Keshi became senseless with grief. 4Arambha 277Arambhaka 302nah 228Alamben utpadyante 267 He said, Let it be that way. This delighted all the people who were assembled there. With these words, the bull among men addressed those people. The lord brought refreshment to the one who was suffering from the summer, just as water brings refreshment to one who has been tormented by the summer. He swiftly entered the quarters where your father was born. O tiger among men! Following the prescribed rites, it was worshipped with white garlands. In every direction, well-filled pots filled with water were arranged. O mighty-armed one! There was tinduka wood sprinkled with clarified butter and mustard seeds. Sparkling weapons and fires have been arranged in every direction. Studie über die Irrtumslehre Mandanamisras205 There were beautiful and aged women who served the undecaying one. O brave one! All around, there are skilled and accomplished physicians. In every direction, the energetic one also saw those who were slaying rakshasas. | svaseti vā mahābāho hataputreti vā punaḥ#O mighty-armed one! You may call her a sister, or you may call her one whose sons have been slain.$prapannā mām iyaṃ veti dayāṃ kartum ihārhasi#She has sought refuge with me. Therefore, you should show her compassion.$evam uktas tu rājendra keśihā duḥkhamūrchitaḥ#Vaishampayana said, O Indra among kings! Thus addressed, the slayer of Keshi became senseless with grief.$tatheti vyājahāroccair hlādayann iva taṃ janam#He said, Let it be that way. This delighted all the people who were assembled there.$vākyena tena hi tadā taṃ janaṃ puruṣarṣabhaḥ#With these words, the bull among men addressed those people.$hlādayām āsa sa vibhur gharmārtaṃ salilair iva#The lord brought refreshment to the one who was suffering from the summer, just as water brings refreshment to one who has been tormented by the summer.$tataḥ sa prāviśat tūrṇaṃ janmaveśma pitus tava#He swiftly entered the quarters where your father was born.$arcitaṃ puruṣavyāghra sitair mālyair yathāvidhi#O tiger among men! Following the prescribed rites, it was worshipped with white garlands.$apāṃ kumbhaiḥ supūrṇaiś ca vinyastaiḥ sarvatodiśam#In every direction, well-filled pots filled with water were arranged.$ghṛtena tindukālātaiḥ sarṣapaiś ca mahābhuja#O mighty-armed one! There was tinduka wood sprinkled with clarified butter and mustard seeds.$śastraiś ca vimalair nyastaiḥ pāvakaiś ca samantataḥ#Sparkling weapons and fires have been arranged in every direction.$vṛddhābhiś cābhirāmābhiḥ paricārārtham acyutaḥ#There were beautiful and aged women who served the undecaying one.$dakṣaiś ca parito vīra bhiṣagbhiḥ kuśalais tathā#O brave one! All around, there are skilled and accomplished physicians.$dadarśa ca sa tejasvī rakṣoghnāny api sarvaśaḥ#In every direction, the energetic one also saw those who were slaying rakshasas.$ |
āyuḥ paraṃ vapurabhīṣṭamatulyalakṣmīr dyobhūrasāḥ sakalayogaguṇāstrivargaḥ jñānaṃ ca kevalamananta bhavanti tuṣṭāt tvatto nṛṇāṃ kimu sapatnajayādirāśīḥ adityaivaṃ stuto rājan bhagavān puṣkarekṣaṇaḥ kṣetrajñaḥ sarvabhūtānāmiti hovāca bhārata devamātarbhavatyā me vijñātaṃ cirakāṅkṣitam yat sapatnairhṛtaśrīṇāṃ cyāvitānāṃ svadhāmataḥ tān vinirjitya samare durmadān asurarṣabhān pratilabdhajayaśrībhiḥ putrairicchasy upāsitum indrajyeṣṭhaiḥ svatanayairhatānāṃ yudhi vidviṣām striyo rudantīrāsādya draṣṭumicchasi duḥkhitāḥ ātmajān susamṛddhāṃstvaṃ pratyāhṛtayaśaḥśriyaḥ nākapṛṣṭhamadhiṣṭhāya krīḍato draṣṭumicchasi$Ones life is supreme. Ones body is desirable. Ones beauty is unmatched. Heaven, earth and water are the qualities of yoga. The threefold group consisting of the fourteen constituents constituted by the five subtle elements is said to be three-fold. Through contentment there arises Knowledge that is pure and infinite. What then of the blessings of men, such as victory over their enemies? O king! Aditi praised the lotus-eyed and illustrious one in this way. < taught in the revered Kālikākrama: 881---> taught in the revered Kālikākrama:> 8819911c10392 O descendant of the Bharata lineage! He said that he is the kshetrajna of all beings. Your Highness, mother of the gods, I have known what you've wanted for a long time. Their rivals have robbed them of their prosperity and dislodged them from their own home. In that battle, he defeated those invincible bulls among the asuras. 471472473474474 3. You wish to be worshipped by your sons, who have obtained the fortune of victory. Their enemies have been slain in the battle by their own sons, foremost among those of Indras lineage. Without approaching the miserable women who are weeping, you wish to see them. You have taken back your prosperous sons. You have recovered fame and fortune. You wish to ascend to the vaults of heaven and see us sporting. | āyuḥ paraṃ vapurabhīṣṭamatulyalakṣmīr#Ones life is supreme. Ones body is desirable. Ones beauty is unmatched.$dyobhūrasāḥ sakalayogaguṇāstrivargaḥ#Heaven, earth and water are the qualities of yoga. The threefold group consisting of the fourteen constituents constituted by the five subtle elements is said to be three-fold.$jñānaṃ ca kevalamananta bhavanti tuṣṭāt#Through contentment there arises Knowledge that is pure and infinite.$tvatto nṛṇāṃ kimu sapatnajayādirāśīḥ#What then of the blessings of men, such as victory over their enemies?$adityaivaṃ stuto rājan bhagavān puṣkarekṣaṇaḥ#O king! Aditi praised the lotus-eyed and illustrious one in this way.$kṣetrajñaḥ sarvabhūtānāmiti hovāca bhārata#O descendant of the Bharata lineage! He said that he is the kshetrajna of all beings.$devamātarbhavatyā me vijñātaṃ cirakāṅkṣitam#Your Highness, mother of the gods, I have known what you've wanted for a long time.$yat sapatnairhṛtaśrīṇāṃ cyāvitānāṃ svadhāmataḥ#Their rivals have robbed them of their prosperity and dislodged them from their own home.$tān vinirjitya samare durmadān asurarṣabhān#In that battle, he defeated those invincible bulls among the asuras.$pratilabdhajayaśrībhiḥ putrairicchasy upāsitum#You wish to be worshipped by your sons, who have obtained the fortune of victory.$indrajyeṣṭhaiḥ svatanayairhatānāṃ yudhi vidviṣām#Their enemies have been slain in the battle by their own sons, foremost among those of Indras lineage.$striyo rudantīrāsādya draṣṭumicchasi duḥkhitāḥ#Without approaching the miserable women who are weeping, you wish to see them.$ātmajān susamṛddhāṃstvaṃ pratyāhṛtayaśaḥśriyaḥ#You have taken back your prosperous sons. You have recovered fame and fortune.$nākapṛṣṭhamadhiṣṭhāya krīḍato draṣṭumicchasi#You wish to ascend to the vaults of heaven and see us sporting.$ |
tasya vyabhicaranty arthā ārabdhāś ca punaḥ punaḥ purā sṛṣṭā hy oṣadhayo brahmaṇā yā viśāmpate bhujyamānā mayā dṛṣṭā asadbhir adhṛtavrataiḥ apālitānādṛtā ca bhavadbhir lokapālakaiḥ corībhūte tha loke haṃ yajñārthe grasam oṣadhīḥ nūnaṃ tā vīrudhaḥ kṣīṇā mayi kālena bhūyasā tatra yogena dṛṣṭena bhavān ādātum arhati vatsaṃ kalpaya me vīra yenāhaṃ vatsalā tava dhokṣye kṣīramayān kāmān anurūpaṃ ca dohanam dogdhāraṃ ca mahābāho bhūtānāṃ bhūtabhāvana annam īpsitam ūrjasvad bhagavān vāñchate yadi samāṃ ca kuru māṃ rājan devavṛṣṭaṃ yathā payaḥ apartāv api bhadraṃ te upāvarteta me vibho iti priyaṃ hitaṃ vākyaṃ bhuva ādāya bhūpatiḥ$Even if he repeatedly tries, his objectives are unsuccessful. O lord of the earth! In ancient times, Brahma created herbs. I have seen them enjoyed by wicked ones who are devoid of vows. You, the guardians of the worlds, have not looked after it or protected it. When the world has become a thief, I swallow herbs for the sake of sacrifice. After a long period of time, those creepers must have decayed on me. plioable in accordance with the Mimānsaka's theory. Therefore, there is no Incon-sistency that would lend support to any new theory.54426ÇLOKAVĀRTIKA.101-102. Nor can the assumption be said to be due to Inference; in-asmuch as no relation (of concomitance) is perceived (to exist between pro-duction and any invisible entity, as the intermediate sounds propounded"by the Vaiçeshika). If it be urged that "" we could have the Inference""from a general affirmative premise,"" then, in that case, your reasoning" You ought to take it by some means ascertained. O brave one! Appoint a calf for me, so that I can be affectionate towards you. I will wash the desired objects in the milk and suitably prepare the milk. O mighty-armed one! O creator of beings! You are the one who sucks milk for all beings. O illustrious one! If you so desire, give us the desired food that is full of energy. Having been thus addressed by his well-wisher, he replied, O illustrious one! I wish to satisfy your hunger and thirst. O king! Equable me, like water that has been showered down by the gods. O lord! O fortunate one! Even if it happens to be out of season, she will serve me. The king accepted these pleasant and beneficial words from the earth. | tasya vyabhicaranty arthā ārabdhāś ca punaḥ punaḥ#Even if he repeatedly tries, his objectives are unsuccessful.$purā sṛṣṭā hy oṣadhayo brahmaṇā yā viśāmpate#O lord of the earth! In ancient times, Brahma created herbs.$bhujyamānā mayā dṛṣṭā asadbhir adhṛtavrataiḥ#I have seen them enjoyed by wicked ones who are devoid of vows.$apālitānādṛtā ca bhavadbhir lokapālakaiḥ#You, the guardians of the worlds, have not looked after it or protected it.$corībhūte tha loke haṃ yajñārthe grasam oṣadhīḥ#When the world has become a thief, I swallow herbs for the sake of sacrifice.$nūnaṃ tā vīrudhaḥ kṣīṇā mayi kālena bhūyasā#After a long period of time, those creepers must have decayed on me.$tatra yogena dṛṣṭena bhavān ādātum arhati#You ought to take it by some means ascertained.$vatsaṃ kalpaya me vīra yenāhaṃ vatsalā tava#O brave one! Appoint a calf for me, so that I can be affectionate towards you.$dhokṣye kṣīramayān kāmān anurūpaṃ ca dohanam#I will wash the desired objects in the milk and suitably prepare the milk.$dogdhāraṃ ca mahābāho bhūtānāṃ bhūtabhāvana#O mighty-armed one! O creator of beings! You are the one who sucks milk for all beings.$annam īpsitam ūrjasvad bhagavān vāñchate yadi#O illustrious one! If you so desire, give us the desired food that is full of energy. Having been thus addressed by his well-wisher, he replied, O illustrious one! I wish to satisfy your hunger and thirst.$samāṃ ca kuru māṃ rājan devavṛṣṭaṃ yathā payaḥ#O king! Equable me, like water that has been showered down by the gods.$apartāv api bhadraṃ te upāvarteta me vibho#O lord! O fortunate one! Even if it happens to be out of season, she will serve me.$iti priyaṃ hitaṃ vākyaṃ bhuva ādāya bhūpatiḥ#The king accepted these pleasant and beneficial words from the earth.$ |
prācyālokyābhivandyeśāṃ gāyatrīṃ vedamātaram kṛtāñjalipuṭo bhūtvā prārthayedbhāskaraṃ tathā udutyaṃ ca tathā citraṃ jātavedasameva ca abhivandya punaḥ sūryaṃ brahmāṇaṃ ca vidhānataḥ tathā saurāṇi sūktāni ṛgyajuḥsāmajāni ca japtvā pradakṣiṇaṃ paścāt triḥ kṛtvā ca vibhāvasoḥ ātmānaṃ cāntarātmānaṃ paramātmānameva ca abhivandya punaḥ sūryaṃ brahmāṇaṃ ca vibhāvasum munīn pitṝn yathānyāyaṃ svanāmnāvāhayettataḥ sarvānāvāhayāmīti devānāvāhya sarvataḥ tarpayedvidhinā paścāt prāṅmukho vā hyudaṅmukhaḥ dhyātvā svarūpaṃ tattattvam abhivandya yathākramam devānāṃ puṣpatoyena ṛṣīṇāṃ tu kuśāṃbhasā$He looked towards the east and worshipped the goddess Gāyatrī, the mother of the Vedas. Similarly, with the palms of his hands joined in obeisance, He should pray to Bhāskara. such as hairs or a double moon, or marks like that on a peacock's tail orbees appear in the vision? If they perceive these things because of theirdefective sight, then others in just the same way, the eyes of their mindaffected with the myopia of ignorance, see everything which is essentiallynon-existent, as though it actually existed before them, just as the man ofdefective sight perceives the hairs. But not so the noble ones, for the eyesof their minds see beyond the defects of ignorance. And so the Bodhisattva YR ad 96 and n. 1365).38INTRODUCTIONthat same analogy applies to jīvanmukti obtained by the way of the finite They are Udyamya, Chitra and Jataveda. Following the prescribed rites, he again worshipped Surya and Brahma. The hymns of the Rig Veda, the Yajur Veda and the Sama Veda are also sung about Surya. He circumambulated Vibhāvasu thrice and performed the Japa of the Mantra. Thereafter, he bowed down to him and stood in front of him with palms joined in reverence. The devotee should then recite the following Mantra: Obeisance to Śrī Gaṇeśa. Obeisance to you He is the atman, the inner atman and the paramatman. He again worshipped Surya, Brahma and Vibhavasu. As is proper, the sages and the ancestors should be invoked by their own names. I invoke all of you. Having invoked the gods on all sides, he should say, All of you. He should then say, O gods! I invoke all of you. Having said this, he should touch himself with his right hand and sit in front of the sacred fire. He should then offer libations of water facing either the west or the east or the north in the prescribed manner. Having meditated on its essential nature, One should worship that principle in due order. Flowers and water for the gods. Kusha grass and water for the sages. | prācyālokyābhivandyeśāṃ gāyatrīṃ vedamātaram#He looked towards the east and worshipped the goddess Gāyatrī, the mother of the Vedas.$kṛtāñjalipuṭo bhūtvā prārthayedbhāskaraṃ tathā#Similarly, with the palms of his hands joined in obeisance, He should pray to Bhāskara.$udutyaṃ ca tathā citraṃ jātavedasameva ca#They are Udyamya, Chitra and Jataveda.$abhivandya punaḥ sūryaṃ brahmāṇaṃ ca vidhānataḥ#Following the prescribed rites, he again worshipped Surya and Brahma.$tathā saurāṇi sūktāni ṛgyajuḥsāmajāni ca#The hymns of the Rig Veda, the Yajur Veda and the Sama Veda are also sung about Surya.$japtvā pradakṣiṇaṃ paścāt triḥ kṛtvā ca vibhāvasoḥ#He circumambulated Vibhāvasu thrice and performed the Japa of the Mantra. Thereafter, he bowed down to him and stood in front of him with palms joined in reverence. The devotee should then recite the following Mantra: Obeisance to Śrī Gaṇeśa. Obeisance to you$ātmānaṃ cāntarātmānaṃ paramātmānameva ca#He is the atman, the inner atman and the paramatman.$abhivandya punaḥ sūryaṃ brahmāṇaṃ ca vibhāvasum#He again worshipped Surya, Brahma and Vibhavasu.$munīn pitṝn yathānyāyaṃ svanāmnāvāhayettataḥ#As is proper, the sages and the ancestors should be invoked by their own names.$sarvānāvāhayāmīti devānāvāhya sarvataḥ#I invoke all of you. Having invoked the gods on all sides, he should say, All of you. He should then say, O gods! I invoke all of you. Having said this, he should touch himself with his right hand and sit in front of the sacred fire.$tarpayedvidhinā paścāt prāṅmukho vā hyudaṅmukhaḥ#He should then offer libations of water facing either the west or the east or the north in the prescribed manner.$dhyātvā svarūpaṃ tattattvam abhivandya yathākramam#Having meditated on its essential nature, One should worship that principle in due order.$devānāṃ puṣpatoyena ṛṣīṇāṃ tu kuśāṃbhasā#Flowers and water for the gods. Kusha grass and water for the sages.$ |
reḍasīti lelayeva hi yūstasmādāha reḍasītyagniṣṭvā śrīṇātvityagnirhyetacrapayati tasmādāhāgniṣṭvā śrīṇātvityāpastvā samariṇannityāpo hyetamaṅgebhyo rasaṃ sambharanti tasmādāhāpastvā mamariṇanniti vātasya tvā dhrājyā iti antarikṣaṃ vā ayamanupavate yo yam pavate ntarikṣāya vai gṛhṇāti tasmādāha vātasya tvā dhrājyā iti$'Thou art resplendent,'for the broth is, as it were, sportive: therefore he says, 'Thou art resplendent.'Having offered to Agni, he offers with, 'Thou art resplendent,'for protection against evil spirits;--'thou art resplendent,'for protection against He then says, 'Let it be cooked!'for it is Agni that cooks it: therefore he says, 'Let it be cooked by Agni! '--'Thee the waters have kept mixing together, everlasting water! ' On upamāna, see, e.g., Oberhammer 1996: 43-49.Although conclusive evidence is lacking, I am inclined to think that, similar to the case of pratyakṣa for which we can assume that Candrakīrti draws on a Buddhist source for his explanation of it (see n. ns GPh I, 224f u GPh I, 220f u. 225 15 lbid. 10 Vgl. auch N, 46, 120ff u. 1311601}Leidenschaften - die Vorstellung eines mit Körper, Empfindung usw. The Adhvaryu pours it down with the formula, "I have pressed thee; I have mixed thee;" for they collect that sap from the limbs: therefore he says, "I have mixed thee. " He does so with the formula, "I have mixed thee; I have mixed thee; I have mixed thee; I have mixed 'Thee, the wind's impetuous one!'he therewith lays down. He who blows, indeed, purifies the atmosphere; to the atmosphere [] he belongs; to the atmosphere he belongs; to the atmosphere he belongs; to the atmosphere he belongs; to the atmosphere he belongs; to the atmosphere he belongs; to the atmosphere he belongs; to the atmosphere he belongs therefore he says, 'Thee for the blowing of the wind!'He takes it: therefore he says, 'For the blowing of the wind' []. | reḍasīti lelayeva hi yūstasmādāha reḍasītyagniṣṭvā#'Thou art resplendent,'for the broth is, as it were, sportive: therefore he says, 'Thou art resplendent.'Having offered to Agni, he offers with, 'Thou art resplendent,'for protection against evil spirits;--'thou art resplendent,'for protection against$śrīṇātvityagnirhyetacrapayati tasmādāhāgniṣṭvā śrīṇātvityāpastvā samariṇannityāpo#He then says, 'Let it be cooked!'for it is Agni that cooks it: therefore he says, 'Let it be cooked by Agni! '--'Thee the waters have kept mixing together, everlasting water! '$hyetamaṅgebhyo rasaṃ sambharanti tasmādāhāpastvā mamariṇanniti#The Adhvaryu pours it down with the formula, "I have pressed thee; I have mixed thee;" for they collect that sap from the limbs: therefore he says, "I have mixed thee. " He does so with the formula, "I have mixed thee; I have mixed thee; I have mixed thee; I have mixed$vātasya tvā dhrājyā iti#'Thee, the wind's impetuous one!'he therewith lays down.$antarikṣaṃ vā ayamanupavate yo yam pavate ntarikṣāya vai#He who blows, indeed, purifies the atmosphere; to the atmosphere [] he belongs; to the atmosphere he belongs; to the atmosphere he belongs; to the atmosphere he belongs; to the atmosphere he belongs; to the atmosphere he belongs; to the atmosphere he belongs; to the atmosphere he belongs$gṛhṇāti tasmādāha vātasya tvā dhrājyā iti#therefore he says, 'Thee for the blowing of the wind!'He takes it: therefore he says, 'For the blowing of the wind' [].$ |
kūrmaḥ pādo tra yaṣṭir bhujagapatir asau bhājanaṃ bhūtadhātrī tailotpūraḥ samudrāḥ kanakagirir ayaṃ vṛttavartiprarohaḥ arcis tigmāṃśurocir gaganamalinimā kajjalaṃ dahyamānā śatruśreṇī pataṅgā jvalati narapate tvatpratāpapradīpaḥ khipākasya colo iti cāṭuvrajyā samāptā dhanyānāṃ girikandarodarabhuvi jyotiḥ paraṃ dhyāyatām ānandāśrujalaṃ pibanti śakunā niḥśaṅkam aṅkasthitāḥ$ The tortoise is its foot, the yoke is its three legs, the serpent king is its trunk, the creator of all beings is its home, the oceans are full of oil, and this golden mountain is the sprout of the ever-victorious. not only found in the (closely related) versions by KumarajIva, Buddhabhadra and S ik$a...10 5 ·10 4nand a 2 b ut aI so m Dh armarak �a 2 ISa strong argument m f:avour 0 f regard"mg It, WithMatsumoto, as an earlier reading, or at least as an early v ariant. At the same time, the earlierChinese translations (including Bodhiruci) lack a separate equivalent for iilaya in karma�etrCilayam. From this, Matsumoto (M2 : 327, 1 0) concludes that the text available to them O lord of men, the flame of your valour is blazing like the rays of the sun, darkening the sky with its blackness and consuming the army of your enemies like moths. The son of a fisherman, Kautilya's Arthashastra whose sole occupation is to catch fish: the son of a fisherman who keeps his mouth wide open; and the son of a fisherman who keeps his mouth wide open. [Thus ends Chapter Viii, The Conduct of Courtiers in Book V, Here ends the Chatur-Vajya section called The Colas. [F.. b] Here ends the Majjhima-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jāt fn. 1 949 and fn. 1 95 3 ...1978 Cf. the presence of the semi-finalde ste before don gylS stong pa.1976= In the interior of mountains, caves and on the ground, fortunate ones meditate on the supreme light. Without any anxiety, birds are seated in their laps and are drinking the tears of bliss from their eyes. | kūrmaḥ pādo tra yaṣṭir bhujagapatir asau bhājanaṃ bhūtadhātrī tailotpūraḥ samudrāḥ kanakagirir ayaṃ vṛttavartiprarohaḥ#The tortoise is its foot, the yoke is its three legs, the serpent king is its trunk, the creator of all beings is its home, the oceans are full of oil, and this golden mountain is the sprout of the ever-victorious.$arcis tigmāṃśurocir gaganamalinimā kajjalaṃ dahyamānā śatruśreṇī pataṅgā jvalati narapate tvatpratāpapradīpaḥ#O lord of men, the flame of your valour is blazing like the rays of the sun, darkening the sky with its blackness and consuming the army of your enemies like moths.$khipākasya#The son of a fisherman, Kautilya's Arthashastra whose sole occupation is to catch fish: the son of a fisherman who keeps his mouth wide open; and the son of a fisherman who keeps his mouth wide open. [Thus ends Chapter Viii, The Conduct of Courtiers in Book V,$colo iti cāṭuvrajyā samāptā#Here ends the Chatur-Vajya section called The Colas. [F.. b] Here ends the Majjhima-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jātaka-Jāt$dhanyānāṃ girikandarodarabhuvi jyotiḥ paraṃ dhyāyatām ānandāśrujalaṃ pibanti śakunā niḥśaṅkam aṅkasthitāḥ#In the interior of mountains, caves and on the ground, fortunate ones meditate on the supreme light. Without any anxiety, birds are seated in their laps and are drinking the tears of bliss from their eyes.$ |
snānadānaṃ japadhyānaṃ kṛcchropoṣadhameva ca iti caturvarṇādivadhapārājikā govadho dvādaśādbaṃ ca caret goṣṭhe jitendriyaḥ godānaṃ bhūmidānaṃ ca poṣadhaṃ ca viśeṣataḥ gobhaktiḥ gośataṃ bhojyaṃ stūpanirvācanādikam goviṣṭhāprāśanaṃ nityaṃ vrate kṛcchrasamācaret dviguṇāṃ gurviṇīghāte daṇḍāghātena rodhataḥ aśvaghāte daśādbaṃ ca gajaghāte tathāṣṭakam parāghāte ca ṣaḍvarṣaṃ dviguṇāṃ gurviṇī vadhe daṇḍatāḍanaśastraṃ ca prapātajalavihraṣu pramādānmṛṇmaye tasya tadarddhaṃ ca samācaret paṃcasaptadinaṃ yāvat na gacchati pramādataḥ tāvatā yairna lipyante tadantaṃ ca viśuddhyati$Snāna, Dāna, Japa, Dhyāna, Kṛcchra, and Upasadhamā, these constitute what is called Snāna, Dāna, Dhyāna, 616 bl0f...( 1 ) Y193[Sthiramati]IV.16 c194 pratipakso 'bhipretaḥ, but Tib. (D19a.7) mi mthun pa'i phyogs gñen po la bya bar 'dod dovipakṣaḥ pratipakso bhipretaḥ.195nirodhasākṣatkriya is omitted from Tib. Bhaşya (D19a.7) and receives no mention in the Țika.müla is omitted from the Bhäşya; cf. N57.11.196 Thus there are four kinds of offenses entailing expulsion in connection with the killing of people of all four castes. If a cow has been killed within twelve days, one must conquer ones senses and remain in the cow pen. The donation of cows, the donation of land and in particular, the observance of the poṣadha[]. skye-ba bdun-pa.lan-tsva rgya-mtshohi naň-skyeslavanasāgaramadhyaja ‘arising inthe salt ocean', a place of pil-grimage, I. vii. 15.lan-tshva lavaṇa salt, II. iii. 46.lun-btaṁ riṣṭikā soap-berry tree, II.X. 2.lud-pa śleşma phlegm, II. iii. 48. Devotion to cows, feeding one hundred cows, erecting a stūpa and the like. One should always observe the kṛcchra vow by eating cow-dung. If a man has actually committed homicide, he shall be punished with double the above fines and restrained from striking. It is ten paṃ for killing a horse and eight paṃ for killing an elephant. In the case of parigha, six years; in the case of killing a pregnant woman, double the above fine shall be prescribed. Staff, axle, and weapon at waterfalls and pleasure grounds. In the case of an earthen one due to carelessness, half the above punishment should be prescribed. If it does not go for fifteen days due to carelessness, he will be punished with a fine of two hundred. As long as they are not stained by any of these, their end is purity. | snānadānaṃ japadhyānaṃ kṛcchropoṣadhameva ca#Snāna, Dāna, Japa, Dhyāna, Kṛcchra, and Upasadhamā, these constitute what is called Snāna, Dāna, Dhyāna,$iti caturvarṇādivadhapārājikā#Thus there are four kinds of offenses entailing expulsion in connection with the killing of people of all four castes.$govadho dvādaśādbaṃ ca caret goṣṭhe jitendriyaḥ#If a cow has been killed within twelve days, one must conquer ones senses and remain in the cow pen.$godānaṃ bhūmidānaṃ ca poṣadhaṃ ca viśeṣataḥ#The donation of cows, the donation of land and in particular, the observance of the poṣadha[].$gobhaktiḥ gośataṃ bhojyaṃ stūpanirvācanādikam#Devotion to cows, feeding one hundred cows, erecting a stūpa and the like.$goviṣṭhāprāśanaṃ nityaṃ vrate kṛcchrasamācaret#One should always observe the kṛcchra vow by eating cow-dung.$dviguṇāṃ gurviṇīghāte daṇḍāghātena rodhataḥ#If a man has actually committed homicide, he shall be punished with double the above fines and restrained from striking.$aśvaghāte daśādbaṃ ca gajaghāte tathāṣṭakam#It is ten paṃ for killing a horse and eight paṃ for killing an elephant.$parāghāte ca ṣaḍvarṣaṃ dviguṇāṃ gurviṇī vadhe#In the case of parigha, six years; in the case of killing a pregnant woman, double the above fine shall be prescribed.$daṇḍatāḍanaśastraṃ ca prapātajalavihraṣu#Staff, axle, and weapon at waterfalls and pleasure grounds.$pramādānmṛṇmaye tasya tadarddhaṃ ca samācaret#In the case of an earthen one due to carelessness, half the above punishment should be prescribed.$paṃcasaptadinaṃ yāvat na gacchati pramādataḥ#If it does not go for fifteen days due to carelessness, he will be punished with a fine of two hundred.$tāvatā yairna lipyante tadantaṃ ca viśuddhyati#As long as they are not stained by any of these, their end is purity.$ |
udīcīm eva sāsrākṣo vīkṣamāṇo niśaṃ diśam keyūrakādihāyātaṃ jñātvā māṃ kiṃ bhajedasau kiṃ vadet pattralekhāṃ vā sāpi kiṃ vocyate tayā iti naktandinaṃ dhyāyann anavāpitanirvṛtiḥ kālaṃ kiyantam apy evaṃ candrāpīḍo tyavāhayat ākāraḥ saṃvṛtas tv īdṛg asya gūḍhātmano bhavat yathā tāṃ śūnyatāṃ tasya pitarau nādhijagmatuḥ dineṣv atha vyatīteṣu pattralekhā tadantikam prāpad balāhakāśvīyanirvṛttapathasauṣṭhavā candrāpīḍo pi tāṃ dṛṣṭvā samucchvasitamānasaḥ kādambarīm ivāmaṃsta pasparśa ca muhurmuhuḥ atha visrabdham aprākṣīd vada kādambarīkathām kim asmākaṃ smaraty eṣā ruṣitehāgamanena kim sābhyasūyam ivālokya candrāpīḍam uvāca sā$The one with the eyesight of a bull glanced towards the northern direction in the night. If he knows that I have come here because of the bracelet, will he still be devoted to me? What does she say? Is it a line drawn on a leaf? Or is it something that she speaks of? She replied, O son! I am asking you. He meditated in this way throughout the night and day, without obtaining any tranquility. In this way Candrāpīòa carried on for some time. This is the concealed form of the one who was in disguise. The hunter said, O amiable one! You have been deprived of your senses for an eternal number of years. That emptiness is something that his parents were unable to understand. . After some days have passed, Patrorekhā Will approach her. He reached the excellent path travelled by Balāhaka and Aśvinīya horses. When Candrāpīya saw her, his heart was refreshed. It seemed to be made out of kadamba grass and he repeatedly touched it. Then he confidently asked, Tell me the story of Kadāmbarī. Why does she remember us? Why is she angry with us when she comes here? She said to Candrāpīka, casting a sidelong glance, as if in jealousy: "Why are you not pleased with me? | udīcīm eva sāsrākṣo vīkṣamāṇo niśaṃ diśam#The one with the eyesight of a bull glanced towards the northern direction in the night.$keyūrakādihāyātaṃ jñātvā māṃ kiṃ bhajedasau#If he knows that I have come here because of the bracelet, will he still be devoted to me?$kiṃ vadet pattralekhāṃ vā sāpi kiṃ vocyate tayā#What does she say? Is it a line drawn on a leaf? Or is it something that she speaks of? She replied, O son! I am asking you.$iti naktandinaṃ dhyāyann anavāpitanirvṛtiḥ#He meditated in this way throughout the night and day, without obtaining any tranquility.$kālaṃ kiyantam apy evaṃ candrāpīḍo tyavāhayat#In this way Candrāpīòa carried on for some time.$ākāraḥ saṃvṛtas tv īdṛg asya gūḍhātmano bhavat#This is the concealed form of the one who was in disguise. The hunter said, O amiable one! You have been deprived of your senses for an eternal number of years.$yathā tāṃ śūnyatāṃ tasya pitarau nādhijagmatuḥ#That emptiness is something that his parents were unable to understand.$dineṣv atha vyatīteṣu pattralekhā tadantikam#. After some days have passed, Patrorekhā Will approach her.$prāpad balāhakāśvīyanirvṛttapathasauṣṭhavā#He reached the excellent path travelled by Balāhaka and Aśvinīya horses.$candrāpīḍo pi tāṃ dṛṣṭvā samucchvasitamānasaḥ#When Candrāpīya saw her, his heart was refreshed.$kādambarīm ivāmaṃsta pasparśa ca muhurmuhuḥ#It seemed to be made out of kadamba grass and he repeatedly touched it.$atha visrabdham aprākṣīd vada kādambarīkathām#Then he confidently asked, Tell me the story of Kadāmbarī.$kim asmākaṃ smaraty eṣā ruṣitehāgamanena kim#Why does she remember us? Why is she angry with us when she comes here?$sābhyasūyam ivālokya candrāpīḍam uvāca sā#She said to Candrāpīka, casting a sidelong glance, as if in jealousy: "Why are you not pleased with me?$ |
atha liṅgāt sāmānyadhigateḥ nākārasya pratītiriti cet kiñca tatsāmānyaṃ paracittam evānyadvāhosvidavācyam anyatvāvācyatvayorekatve tvanena tatsāmānyameva gṛhyeta na paracittam tatkathamanena tad gamyate nāpi sāmānyaṃ paracittameva tathā sati tadākārasyāpi jñānaṃ prasahyeta ityuktam na hyeṣā anumānaprakriyā na hyanumānamarthasvarūpasya grāhakam pratyakṣavat pratibhāsāviśiṣṭatvādeḥ prasaṅgāt tena nāsya prāmāṇyam tatsvarūpāgrahe pyabhipretārthāvisaṃvādāt prāmāṇyam dhūmādiliṅgājjātamapi na vahnayādisvarūpaviṣayi$deliverance; that which leads to this acquisition is called mokṣabhāgīya.150. Vibhāṣā, TD 27, p. 525b15, p. 895a16, etc., a great variety of opinions; duration of thecareer of the Pratyekabuddhas, etc.151. asyāṁ dharmatāyām, that is to say in pravacanadharmatā, according to Scripture; It might be argued that the Sāma-verses are comprehended by means of the Inferential Indicative, and hence the verbal form is not comprehended. Moreover, is the commonalty of that the thought of another or something else? Or is it incapable of being spoken of? Difference and incapable of being spoken of are one and the same; hence what is meant to be spoken of here is the Commonalty itself. 3 Mir selbst st8Jld, im Gegensatz zu RAlIULA, dank der Freundlichkeit Logically, 100, the mere "implosion" ofself-centeredness by means ofthecontem.plation of "nol-Self" does, 10 be sure, eradicale selfish 8<:livity, bUIdoes not seem 10 enlail, of necessity, aetive concern for others unless anadditio1la/"explosive" momenturn emerges, probably due 10 previous culrivation of empathy or compassion. When the spiriruaJity of "not-Selr' not the thought of another person, How then do we know it from this? Nor is the universal the same as the thought of another; nor is the universal the same as the thought of another. It has been already pointed out that if it were so, then there would be cognition of the form of the thing also. Such a procedure is not that of Inference. Inference does not reveal the real nature of an object. Hence, we do not subscribe to the hypothesis of anvita-abhi- dhana. because, like Sense-perception, it would be qualified by a particular manifestation and so forth. Hence it cannot be regarded as a valid cognition. Even if the cognition does not apprehend the form of the thing, yet it is valid, because it is in conformity with the real state of things. Even if it arises from the indicative in the shape of smoke, etc., it does not have for its object the very essence of fire, etc. | atha liṅgāt sāmānyadhigateḥ nākārasya pratītiriti cet#It might be argued that the Sāma-verses are comprehended by means of the Inferential Indicative, and hence the verbal form is not comprehended.$kiñca tatsāmānyaṃ paracittam evānyadvāhosvidavācyam#Moreover, is the commonalty of that the thought of another or something else? Or is it incapable of being spoken of?$anyatvāvācyatvayorekatve tvanena tatsāmānyameva gṛhyeta#Difference and incapable of being spoken of are one and the same; hence what is meant to be spoken of here is the Commonalty itself.$na paracittam#not the thought of another person,$tatkathamanena tad gamyate#How then do we know it from this?$nāpi sāmānyaṃ paracittameva#Nor is the universal the same as the thought of another; nor is the universal the same as the thought of another.$tathā sati tadākārasyāpi jñānaṃ prasahyeta ityuktam#It has been already pointed out that if it were so, then there would be cognition of the form of the thing also.$na hyeṣā anumānaprakriyā#Such a procedure is not that of Inference.$na hyanumānamarthasvarūpasya grāhakam#Inference does not reveal the real nature of an object. Hence, we do not subscribe to the hypothesis of anvita-abhi- dhana.$pratyakṣavat pratibhāsāviśiṣṭatvādeḥ prasaṅgāt#because, like Sense-perception, it would be qualified by a particular manifestation and so forth.$tena nāsya prāmāṇyam#Hence it cannot be regarded as a valid cognition.$tatsvarūpāgrahe pyabhipretārthāvisaṃvādāt prāmāṇyam#Even if the cognition does not apprehend the form of the thing, yet it is valid, because it is in conformity with the real state of things.$dhūmādiliṅgājjātamapi na vahnayādisvarūpaviṣayi#Even if it arises from the indicative in the shape of smoke, etc., it does not have for its object the very essence of fire, etc.$ |
bhāgenapūrvavatkṛtvā caturthaṃśeṣamācaret paṭṭikenaivakartavya megamastarikantathā dvābhyāṃpratimukhaṅkuryāt pratikramamidaṃbavet adhiṣṭhānamitikhyātaṃ pādamānaṃpravakṣyate caturaśramathāṣṭāśraṃ vṛttañcaivatridhābhavet kuṃbhayuktantathāke citkecitkuṃbhavihīnakam kaicidvaikuṃbhamaṇībhyāṃ yuktaṃpādaṃsmarantihi vistāreṇasamaṃvāpi dviguṇaṃvāpimūlataḥ caturaśramadhohitvā vṛttamaṣṭāśramevavā kartavyantuyadhāyukta mathavāṣoḍaśāśrakam pādānāmākṛtiḥproktā kuṃbhalakṣaṇamucyate pādādhikamadhādhyarthaṃ pādonandviguṇantuvā dviguṇantusamutsedhaṃ pādaviṣkaṃbhamānataḥ śrīkarañcandrakāstañca saumukhyaṃpriyadarśanam$Having done as before with a portion, one should take up the remaining fourth part. Similarly, one should prepare a bed of kuśa grass By spreading it on a wooden tablet. With the other two one should shoot in the opposite direction. This is the step. I will now declare the measure of a quarter-league known as the Adhiṣṭhāna. The circular would be threefoldconsisting of four life-stages and eight āśramas. Some with a jar, some without a jar, Some say that the feet should be decorated with Vaikumbha-gem and other precious stones. Though equal in breadth, or twice as much in size as the original, Having washed the four stages of life, let him perform the duties prescribed for the eight modes of life. But let's do as we like, drying up our tears in the proper manner. The shape of the feet has now been described, And the characteristics of the pitcher are now described. One should add a quarter more to the word dhāradhārtham, or two quarters of it to the word pādonanda; or three quarters of it to the word dhāradhārtham, or two quarters of it to the word pādananda. The height should be double that of the person who walks in a squatting position. kārmamala remains at both levels, for, though all actions have dissolved inthe perfect inertia of deep sleep, 'the impressions of past actions remain,waiting to regenerate world-experience' (Sanderson 1986: 191) when theperiod of dissolution comes to an end, that is, when one awakes. Thus, Śrīkara, Candrakas and that Saumukhya is a pleasing sight. | bhāgenapūrvavatkṛtvā caturthaṃśeṣamācaret#Having done as before with a portion, one should take up the remaining fourth part.$paṭṭikenaivakartavya megamastarikantathā#Similarly, one should prepare a bed of kuśa grass By spreading it on a wooden tablet.$dvābhyāṃpratimukhaṅkuryāt pratikramamidaṃbavet#With the other two one should shoot in the opposite direction. This is the step.$adhiṣṭhānamitikhyātaṃ pādamānaṃpravakṣyate#I will now declare the measure of a quarter-league known as the Adhiṣṭhāna.$caturaśramathāṣṭāśraṃ vṛttañcaivatridhābhavet#The circular would be threefoldconsisting of four life-stages and eight āśramas.$kuṃbhayuktantathāke citkecitkuṃbhavihīnakam#Some with a jar, some without a jar,$kaicidvaikuṃbhamaṇībhyāṃ yuktaṃpādaṃsmarantihi#Some say that the feet should be decorated with Vaikumbha-gem and other precious stones.$vistāreṇasamaṃvāpi dviguṇaṃvāpimūlataḥ#Though equal in breadth, or twice as much in size as the original,$caturaśramadhohitvā vṛttamaṣṭāśramevavā#Having washed the four stages of life, let him perform the duties prescribed for the eight modes of life.$kartavyantuyadhāyukta mathavāṣoḍaśāśrakam#But let's do as we like, drying up our tears in the proper manner.$pādānāmākṛtiḥproktā kuṃbhalakṣaṇamucyate#The shape of the feet has now been described, And the characteristics of the pitcher are now described.$pādādhikamadhādhyarthaṃ pādonandviguṇantuvā#One should add a quarter more to the word dhāradhārtham, or two quarters of it to the word pādonanda; or three quarters of it to the word dhāradhārtham, or two quarters of it to the word pādananda.$dviguṇantusamutsedhaṃ pādaviṣkaṃbhamānataḥ#The height should be double that of the person who walks in a squatting position.$śrīkarañcandrakāstañca saumukhyaṃpriyadarśanam#Śrīkara, Candrakas and that Saumukhya is a pleasing sight.$ |
na bhavatyanupādattamupādānaṃ ca kiṃcana na cāsti nirupādānaḥ kathaṃcana tathāgataḥ tattvānyatvena yo nāsti mṛgyamāṇaśca pañcadhā upādānena sa kathaṃ prajñapyeta tathāgataḥ yadapīdamupādānaṃ tatsvabhāvatvānna vidyate svabhāvataśca yannāsti kutastatparabhāvataḥ evaṃ śūnyamupādānamupādātā ca sarvaśaḥ prajñapyate ca śūnyena kathaṃ śūnyastathāgataḥ śūnyamiti na vaktavyamaśūnyamiti vā bhavet śāśvatāśāśvatādyā kutaḥ śānte catuṣṭayam antānantādi cāpyatra kuntaḥ śānte catuṣṭayam yena grāho gṛhītastu ghano stīti tathāgataḥ nāstīti sa vikalpayannirvṛtasyāpi kalpayet svabhāvataśca śūnye smiṃścintā naivopapadyate$There is nothing at all that is not clung to, and there is no clinging whatsoever. The Tathāgata is by no means free from clinging. That which does not exist as either identical with or distinct from that which is being sought in five ways. How then can the Tathāgata be conceived in terms of grasping? This clinging, however, does not exist because of its own-being. That which does not exist by its own nature, How could it have an existence other than itself? In the same way, the grasping is empty, And so is the grasper in every respect. The Tathāgata is also designated by emptiness. How can the Tathāgata be empty? One should not say: It is empty, nor should one say: It is not empty. If one were to say: It is not empty, one would have to say: It is not empty, and if one were to say: It is not empty, one would have to say How can the four, viz., eternal and non-eternal be possible in a peaceful state? O Kunta! There are four aspects of tranquilityboth finite and infinite. The Tathāgata is the one who grasps at the perception, Namely, the perception This is a solid mass. If he were to say that it does not exist, He would postulate Nirvāṇa as well. When it is empty by nature, no thought arises in regard to it. | na bhavatyanupādattamupādānaṃ ca kiṃcana#There is nothing at all that is not clung to, and there is no clinging whatsoever.$na cāsti nirupādānaḥ kathaṃcana tathāgataḥ#The Tathāgata is by no means free from clinging.$tattvānyatvena yo nāsti mṛgyamāṇaśca pañcadhā#That which does not exist as either identical with or distinct from that which is being sought in five ways.$upādānena sa kathaṃ prajñapyeta tathāgataḥ#How then can the Tathāgata be conceived in terms of grasping?$yadapīdamupādānaṃ tatsvabhāvatvānna vidyate#This clinging, however, does not exist because of its own-being.$svabhāvataśca yannāsti kutastatparabhāvataḥ#That which does not exist by its own nature, How could it have an existence other than itself?$evaṃ śūnyamupādānamupādātā ca sarvaśaḥ#In the same way, the grasping is empty, And so is the grasper in every respect.$prajñapyate ca śūnyena kathaṃ śūnyastathāgataḥ#The Tathāgata is also designated by emptiness. How can the Tathāgata be empty?$śūnyamiti na vaktavyamaśūnyamiti vā bhavet#One should not say: It is empty, nor should one say: It is not empty. If one were to say: It is not empty, one would have to say: It is not empty, and if one were to say: It is not empty, one would have to say$śāśvatāśāśvatādyā kutaḥ śānte catuṣṭayam#How can the four, viz., eternal and non-eternal be possible in a peaceful state?$antānantādi cāpyatra kuntaḥ śānte catuṣṭayam#O Kunta! There are four aspects of tranquilityboth finite and infinite.$yena grāho gṛhītastu ghano stīti tathāgataḥ#The Tathāgata is the one who grasps at the perception, Namely, the perception This is a solid mass.$nāstīti sa vikalpayannirvṛtasyāpi kalpayet#If he were to say that it does not exist, He would postulate Nirvāṇa as well.$svabhāvataśca śūnye smiṃścintā naivopapadyate#When it is empty by nature, no thought arises in regard to it.$ |
suvarṇagaurāśca kirātasaṃghā mayūrapitrojjvalagātralekhāḥ śārdūlapātapratimā guhābhyo niṣpeturudgāra ivācalasya darīcarīṇāmatisundarīṇāṃ manoharaśroṇikucodarīṇām vṛndāni rejurdiśi kinnarīṇāṃ puṣpotkacānāmiva vallarīṇām nagānnagasyopari devadārūnāyāsayantaḥ kapayo viceruḥ tebhyaḥ phalaṃ nāpurato pajagmurmoghaprasādebhya iveśvarebhyaḥ tasmāttu yūthādapasāryamāṇāṃ niṣpīḍitālaktakaraktavaktrām śākhāmṛgīmekavipannadṛṣṭiṃ dṛṣṭvā munirnandamidaṃ babhāṣe kā nanda rūpeṇa ca ceṣṭayā ca saṃpaśyataścārutarā matā te eṣā mṛgī vaikavipannadṛṣṭiḥ sa vā jano yatra gatā taveṣṭiḥ ityevamuktaḥ sugatena nandaḥ kṛtvā smitaṃ kiṃcididaṃ jagāda$these philosophers answered by distinguishing (vibhajya): "The present, and thepast which has not yet brought forth its result exist; the future and the past whichhave brought forth their result do not exist. ¹2To this school there is opposed-from ancient times, we may believe-the Crowds of golden-white kirātas, With stripes on their bodies like the color of a peacocks feathers, They emerged from their caves, like tigers descending. It was as if mountains had erupted. They dwell in caves and are very beautiful, With attractive hips, breasts, and bellies. Herds of Kinnarīs shone in all directions like creepers covered with flowers. The monkeys wandered from tree to tree, laying Devadāru trees thereon. 158) quotes the verse and explains it to mean that the first six—i.e., ‘Brāhma’, ‘Daiva’, ‘Ārṣa’, ‘Prājāpatya’, ‘Āsura’ and ‘Gāndharva’ are, in the order stated, ‘lawful’—i.e., not contrary to law—for the Brāhmaṇa.Vīramitrodaya (Saṃskāra, p. They did not obtain any reward from them, and went away, as if they had obtained in vain the favours of their sovereign. As they were being dragged away from the herd, with faces that were as red as lac and squeezed out of their mouths, the she-goat said to the deer, Listen. The Sage, seeing the doe with one disordered vision, said this to Nanda: Nanda, who do you think is the most beautiful in terms of looks and gestures? This doe, or the person to whom your sacrifice is destined, has lost one of her powers of vision; Thus addressed by the Bliss-Gone One, Nanda smiled a little and said: | suvarṇagaurāśca kirātasaṃghā mayūrapitrojjvalagātralekhāḥ#Crowds of golden-white kirātas, With stripes on their bodies like the color of a peacocks feathers,$śārdūlapātapratimā guhābhyo niṣpeturudgāra ivācalasya#They emerged from their caves, like tigers descending. It was as if mountains had erupted.$darīcarīṇāmatisundarīṇāṃ manoharaśroṇikucodarīṇām#They dwell in caves and are very beautiful, With attractive hips, breasts, and bellies.$vṛndāni rejurdiśi kinnarīṇāṃ puṣpotkacānāmiva vallarīṇām#Herds of Kinnarīs shone in all directions like creepers covered with flowers.$nagānnagasyopari devadārūnāyāsayantaḥ kapayo viceruḥ#The monkeys wandered from tree to tree, laying Devadāru trees thereon.$tebhyaḥ phalaṃ nāpurato pajagmurmoghaprasādebhya iveśvarebhyaḥ#They did not obtain any reward from them, and went away, as if they had obtained in vain the favours of their sovereign.$tasmāttu yūthādapasāryamāṇāṃ niṣpīḍitālaktakaraktavaktrām#As they were being dragged away from the herd, with faces that were as red as lac and squeezed out of their mouths, the she-goat said to the deer, Listen.$śākhāmṛgīmekavipannadṛṣṭiṃ dṛṣṭvā munirnandamidaṃ babhāṣe#The Sage, seeing the doe with one disordered vision, said this to Nanda:$kā nanda rūpeṇa ca ceṣṭayā ca saṃpaśyataścārutarā matā te#Nanda, who do you think is the most beautiful in terms of looks and gestures?$eṣā mṛgī vaikavipannadṛṣṭiḥ sa vā jano yatra gatā taveṣṭiḥ#This doe, or the person to whom your sacrifice is destined, has lost one of her powers of vision;$ityevamuktaḥ sugatena nandaḥ kṛtvā smitaṃ kiṃcididaṃ jagāda#Thus addressed by the Bliss-Gone One, Nanda smiled a little and said:$ |
daivād vā puruṣavyāghra tava cāpanayān nṛpa arjunas tu naravyāghra suśarmapramukhān nṛpān anayat pretarājasya bhavanaṃ sāyakaiḥ śitaiḥ suśarmāpi tato bāṇaiḥ pārthaṃ vivyādha saṃyuge vāsudevaṃ ca saptatyā pārthaṃ ca navabhiḥ punaḥ tān nivārya śaraugheṇa śakrasūnur mahārathaḥ suśarmaṇo raṇe yodhān prāhiṇod yamasādanam vyadravanta raṇe rājan bhaye jāte mahārathāḥ utsṛjya turagān ke cid rathān ke cic ca māriṣa gajān anye samutsṛjya prādravanta diśo daśa apare tudyamānās tu vājināgarathā raṇāt tvarayā parayā yuktāḥ prādravanta viśāṃ pate kaśābhis tāḍayām āsuḥ pārṣṇibhiś ca mahur muhuḥ hayārohā dravanty eva codayanto hayottamān tathā tottranipātaiś ca aṅkuśānāṃ ca vibhramaiḥ$O tiger among men! O king! This is because of your own deeds and destiny. O tiger among men! There were kings who were following Susharmas lead and Arjuna countered them. With sharp arrows, he conveyed it to the abode of the king of the dead. In that encounter, Susharma pierced Partha with arrows. He pierced Vasudeva with seventy arrows and Partha again with nine. Shakras maharatha son repulsed them with a torrent of arrows. In that battle, Susharma dispatched many warriors to Yamas abode. have forms that are capable of being comprehended, therefore it isCognition alone (and not any extraneous object), that can ever be compre-"hended as having that form.""""33. ""No such assumption is possible as that in the beginning it is"only a formless idea that is comprehended, and then latterly is compre,"hended the object endowed with a form;""""""34. ""Because such an assertion could be made only after the differ-"ence between pure Cognition and the Cognition as endowed with a form O king! The maharathas were overcome by fear and fled from the field of battle. O venerable one! Some abandoned their horses. Others abandoned their chariots. Others gave up the elephants and fled in the ten directions. Others fled from the field of battle, with their horses, elephants and chariots. '0'asalq-d-ävartini.Vgl. G. PRUNNER in: HÖFER et al., Die Religionen Südostasiens, Stuttgart 1975: 195(Nung: Wiedergeburt als Tier, sodann als Insekt, schließlich Verwandlung in rote Erde);BEZACIER, ibid.: 368 (Tai: Wiedergeburt als Raupen, sodann Verwandlung in eine Art Moos);HODSON 1921a: 6 (Lushai : meh,fache Wiedergeburt als Schmetterlinge [hier allerdings O lord of the earth! They ran away with great speed. They struck him again and again with their whip and heel. 443•~ The horse-riders are still running away, urging on their excellent horses. There were the descending of goads and the whirling of hooks. | daivād vā puruṣavyāghra tava cāpanayān nṛpa#O tiger among men! O king! This is because of your own deeds and destiny.$arjunas tu naravyāghra suśarmapramukhān nṛpān#O tiger among men! There were kings who were following Susharmas lead and Arjuna countered them.$anayat pretarājasya bhavanaṃ sāyakaiḥ śitaiḥ#With sharp arrows, he conveyed it to the abode of the king of the dead.$suśarmāpi tato bāṇaiḥ pārthaṃ vivyādha saṃyuge#In that encounter, Susharma pierced Partha with arrows.$vāsudevaṃ ca saptatyā pārthaṃ ca navabhiḥ punaḥ#He pierced Vasudeva with seventy arrows and Partha again with nine.$tān nivārya śaraugheṇa śakrasūnur mahārathaḥ#Shakras maharatha son repulsed them with a torrent of arrows.$suśarmaṇo raṇe yodhān prāhiṇod yamasādanam#In that battle, Susharma dispatched many warriors to Yamas abode.$vyadravanta raṇe rājan bhaye jāte mahārathāḥ#O king! The maharathas were overcome by fear and fled from the field of battle.$utsṛjya turagān ke cid rathān ke cic ca māriṣa#O venerable one! Some abandoned their horses. Others abandoned their chariots.$gajān anye samutsṛjya prādravanta diśo daśa#Others gave up the elephants and fled in the ten directions.$apare tudyamānās tu vājināgarathā raṇāt#Others fled from the field of battle, with their horses, elephants and chariots.$tvarayā parayā yuktāḥ prādravanta viśāṃ pate#O lord of the earth! They ran away with great speed.$kaśābhis tāḍayām āsuḥ pārṣṇibhiś ca mahur muhuḥ#They struck him again and again with their whip and heel.$hayārohā dravanty eva codayanto hayottamān#The horse-riders are still running away, urging on their excellent horses.$tathā tottranipātaiś ca aṅkuśānāṃ ca vibhramaiḥ#There were the descending of goads and the whirling of hooks.$ |
vallena pramitaṃ svacchaṃ sūtendraṃ ca vimardayet kāsaṃ śvāsaṃ ca śūlārti grahaṇīmatidurdharām kṣārāmlatailasauvīravidāhi dvidalaṃ tathā śuddhagandhakasevāyāṃ tyajedyogayutena hi gandhakastulyamaricaḥ ṣaḍguṇatriphalānvitaḥ ghṛṣṭaḥ śamyākamūlena pītaścākhilakuṣṭhahā tanmūlasalile piṣṭhaṃ lepayetpratyaham tanau dṛṣṭapratyayayogo yaṃ sarvatra prativīryavān$One should gently massage the body of the king of charioteers which has been smeared with the paste of tender leaves of palāśa, and which is clean and adorned with garlands of flowers. [] The physician well versed in therapeutics should administer purificatory therapy to the patient suffering from kshatakshina, It is extremely difficult to cure such ailments as cough, dyspnea, colic pain, abdominal afflictions and diarrhea. Similarly two parts of kshara, amla taila, sauviraka and vidari should be added. One who practises yoga should give up service to a perfumer. A compound of Gandhaka, Marica and Triphala taken in equal parts and weighing six times their combined weight, proves curative in cases of hemoptysis. Rubbing of the affected part with Shamyam roots proves curative in all forms of cutaneous affections. The body of the patient should be daily plastered with a paste of the roots and decoctions of the same drugs. He possesses foresightedness and perseverance in every way. | vallena pramitaṃ svacchaṃ sūtendraṃ ca vimardayet#One should gently massage the body of the king of charioteers which has been smeared with the paste of tender leaves of palāśa, and which is clean and adorned with garlands of flowers. [] The physician well versed in therapeutics should administer purificatory therapy to the patient suffering from kshatakshina,$kāsaṃ śvāsaṃ ca śūlārti grahaṇīmatidurdharām#It is extremely difficult to cure such ailments as cough, dyspnea, colic pain, abdominal afflictions and diarrhea.$kṣārāmlatailasauvīravidāhi dvidalaṃ tathā#Similarly two parts of kshara, amla taila, sauviraka and vidari should be added.$śuddhagandhakasevāyāṃ tyajedyogayutena hi#One who practises yoga should give up service to a perfumer.$gandhakastulyamaricaḥ ṣaḍguṇatriphalānvitaḥ#A compound of Gandhaka, Marica and Triphala taken in equal parts and weighing six times their combined weight, proves curative in cases of hemoptysis.$ghṛṣṭaḥ śamyākamūlena pītaścākhilakuṣṭhahā#Rubbing of the affected part with Shamyam roots proves curative in all forms of cutaneous affections.$tanmūlasalile piṣṭhaṃ lepayetpratyaham tanau#The body of the patient should be daily plastered with a paste of the roots and decoctions of the same drugs.$dṛṣṭapratyayayogo yaṃ sarvatra prativīryavān#He possesses foresightedness and perseverance in every way.$ |
parvatād adhi parvatam girau pratiśṛtā satī vṛkṣān bhaṅdhi mā yavam adāmnā tvā sandhyāmi yāvaṇyā paribhūrṇyā sānau pratiśṛtā satī tṛṇaṃ bhaṅdhi mā yavam uśatī nāmāsi salindā nāma anyām āsāṃ gaccha yaṃ dviṣmas taṃ gaccha parācīm anu saṃvataṃ parācīm anu saṃvidaṃ parācy anu ni drava itas tvā nāśayāmasi$From the mountain to the mountain [], from the mountain to the hill, from the hill to the cloud, from the cloud to the cloud, from the cloud to the cloud, from the cloud to the cloud, from the cloud to the cloud, from the cloud to the cloud, from the cloud to the cloud, from the cloud to the cloud, from the cloud to the Having taken up her abode on the mountain, i. e., in a hut near a rock; Break down trees, not barley! I fasten thee with a bond [] which is no bond at all. Yāvanīi. e., that which is surrounded by walls. Having recourse to the ridgei. e., having recourse to the top of the hill. Break the grass, not the barley. Your name is Uṣatī; your name is Salindā. Go to any one of them; go to him whom we hate. Along the furrow from west to east [], And along the path from south to north, From left to right, and from left to right, With his face towards the east. In accordance with our agreement, we have turned away from you. Run away, run away! We will destroy you from here! | parvatād adhi parvatam#From the mountain to the mountain [], from the mountain to the hill, from the hill to the cloud, from the cloud to the cloud, from the cloud to the cloud, from the cloud to the cloud, from the cloud to the cloud, from the cloud to the cloud, from the cloud to the cloud, from the cloud to the cloud, from the cloud to the$girau pratiśṛtā satī#Having taken up her abode on the mountain, i. e., in a hut near a rock;$vṛkṣān bhaṅdhi mā yavam#Break down trees, not barley!$adāmnā tvā sandhyāmi#I fasten thee with a bond [] which is no bond at all.$yāvaṇyā paribhūrṇyā#Yāvanīi. e., that which is surrounded by walls.$sānau pratiśṛtā satī#Having recourse to the ridgei. e., having recourse to the top of the hill.$tṛṇaṃ bhaṅdhi mā yavam#Break the grass, not the barley.$uśatī nāmāsi salindā nāma#Your name is Uṣatī; your name is Salindā.$anyām āsāṃ gaccha yaṃ dviṣmas taṃ gaccha#Go to any one of them; go to him whom we hate.$parācīm anu saṃvataṃ#Along the furrow from west to east [], And along the path from south to north, From left to right, and from left to right, With his face towards the east.$parācīm anu saṃvidaṃ#In accordance with our agreement, we have turned away from you.$parācy anu ni drava#Run away, run away!$itas tvā nāśayāmasi#We will destroy you from here!$ |
eva vikalpituṃ sṛṣṭisthitisaṃhārair vividham īśituṃ śīlaṃ yasyāḥ sā ataeva bhūgolapraśne hetutvena rājñāpy uktam bhagavato guṇamaye sthūlarūpa āveśitaṃ mano hy aguṇepi sūkṣmatama ātmajyotiṣi pare brahmaṇi bhagavati vāsudevākhye kṣamam āveśitum iti varuṇaḥ śrībhagavantam vimohitā vikatthante mamāham iti durdhiyaḥ bhp tamaādimayatvena svasya sadoṣatvāt saccidānandaghanatvena yasya nirdoṣasya netragocare vilajjamānayā amuṣā māyayā vimohitā asmadādayo durdhiyaḥ śrībrahmā śrīnāradam$She whose nature is such that she has the power to create, sustain and annihilate in manifold ways, she alone is this world. Yājñavalkya (1.226).—‘Having worshipped the Brāhmaṇas in the afternoon, etc.’Vyāsa (Aparārka, p.465).—‘Three muhurtas constitute the morning, three muhūrtas again form the Saṅgava; three, midday; another three, afternoon. In answer to the question on the planetary sphere, the King himself has made the following statement: As a matter of fact, it is not possible for any man to obtain the regions of the Earth; as already pointed out in the preceding verses. As a matter of fact, however, there is no possibility of obtaining the regions of the The gross form of the Supreme Personality of Godhead is absorbed in the modes of material nature, for His mind is most subtle among the modes of nature. It is possible to enter into the Supreme Brahman, called Vāsudeva, which is the effulgent light of the Self. Varuṇa to the Fortunate One. ByNāgārjunaPrefatoryNāgärjuna has written three works on Buddhist Theory ofRelativity (Šūnyatā), vīz Madhyamaka Sastra, Yuktı- Bewildered, the dull-witted ones begin to boast as I am, I am theirs. Being thus deluded, they fall into the error of this is mine, or that is mine. 36. As no cloud, smoke or dust can soil the surface of the sky, sothe supreme Person is untouched by the alterations brought aboutobserves (n. 10): 'L'analyse étymologique comparative permet d'établir que turiya est Because of its being made up of Darkness and the rest, it is tainted. Because it is a compact mass of existence, consciousness, and joy. It is because of this illusion that we, like him, have been confounded and deprived of the sight of an innocent person who is ashamed. Śrī Brahmā said to Śrī Nārada, You fool! | eva vikalpituṃ sṛṣṭisthitisaṃhārair vividham īśituṃ śīlaṃ yasyāḥ sā ataeva#She whose nature is such that she has the power to create, sustain and annihilate in manifold ways, she alone is this world.$bhūgolapraśne hetutvena rājñāpy uktam#In answer to the question on the planetary sphere, the King himself has made the following statement: As a matter of fact, it is not possible for any man to obtain the regions of the Earth; as already pointed out in the preceding verses. As a matter of fact, however, there is no possibility of obtaining the regions of the$bhagavato guṇamaye sthūlarūpa āveśitaṃ mano hy aguṇepi sūkṣmatama#The gross form of the Supreme Personality of Godhead is absorbed in the modes of material nature, for His mind is most subtle among the modes of nature.$ātmajyotiṣi pare brahmaṇi bhagavati vāsudevākhye kṣamam āveśitum iti#It is possible to enter into the Supreme Brahman, called Vāsudeva, which is the effulgent light of the Self.$varuṇaḥ śrībhagavantam#Varuṇa to the Fortunate One.$vimohitā vikatthante mamāham iti durdhiyaḥ bhp#Bewildered, the dull-witted ones begin to boast as I am, I am theirs. Being thus deluded, they fall into the error of this is mine, or that is mine.$tamaādimayatvena svasya sadoṣatvāt#Because of its being made up of Darkness and the rest, it is tainted.$saccidānandaghanatvena yasya#Because it is a compact mass of existence, consciousness, and joy.$nirdoṣasya netragocare vilajjamānayā amuṣā māyayā vimohitā asmadādayo#It is because of this illusion that we, like him, have been confounded and deprived of the sight of an innocent person who is ashamed.$durdhiyaḥ śrībrahmā śrīnāradam#Śrī Brahmā said to Śrī Nārada, You fool!$ |
caturvidheyaṃ nirdiṣṭā ahiṃsā brahmavādibhiḥ eṣaikato pi vibhraṣṭā na bhavaty arisūdana yathā sarvaś catuṣpādas tribhiḥ pādair na tiṣṭhati tathaiveyaṃ mahīpāla procyate kāraṇais tribhiḥ sarvāṇy evāpidhīyante padajātāni kauñjare evaṃ lokeṣv ahiṃsā tu nirdiṣṭā dharmataḥ parā karmaṇā lipyate jantur vācā ca manasaiva ca pūrvaṃ tu manasā tyaktvā tathā vācātha karmaṇā na bhakṣayeta yo māṃsaṃ trividhaṃ sa vimucyate trikāraṇaṃ tu nirdiṣṭaṃ śrūyate brahmavādibhiḥ manovāci tathāsvāde doṣā hy eṣu pratiṣṭhitāḥ hiṃsāṃ tu nopayuñjīta tathā hiṃsā caturvidhā kāye manasi vākye ca doṣā hy ete prakīrtitāḥ na bhakṣayanty ato māṃsaṃ tapoyuktā manīṣiṇaḥ doṣāṃs tu bhakṣaṇe rājan māṃsasyeha nibodha me$Those who have spoken about the brahman have instructed that there are four kinds of non-violence. Aus Zeitgrlinden habe ich das Manuskript des am 30.8.2001 im EKÖ-Haus gchaltencnVortrags. von der Annotation abgesehen, leider nur geringftigig überarbeiten konnen.Fllr den allgemeinen Sprachgebrauch vgl. Minoni Hara, ,A Note on the Sanskrit Word&C?'',ddyrir Libmry Bulletin, Golden JubiIee Yol. 1986, S. 2 1 4 5 .MaEiäyÜnusamgmhn, hg. U. Iibers. von Etienne Lamotte. La Somrnt. du Grand V44iculrd'A.t,on~a(huvain: Bureaux du M u s h n 193ß). VI.13: byang cliuh .rem d e ' ninm.r kyi O destroyer of enemies! Even if she is separated from a single person, she will not remain. e. g. all the four-footed animals cannot stand on three legs. O protector of the earth! There are three reasons why it is spoken of in this way. All the different kinds of footprints can be seen on an elephant. In this way, in this world, non-violence has been described as supreme dharma. A creature is attached to deeds, words and thoughts. One must first forsake them in ones mind, words and deeds. salY1gal!1 so (' )titya Tlipa- B.: sa hi sangam alitya sa------Hs.: ya!> 11.Hs.: -li I.10 Hs.: -li I... Hs.: ·na·; Yt: mlhon (= Vipa8!1ati). A person who does not eat meat is freed from the three kinds of taint. Those who have spoken about the brahman have indicated three kinds of reasons and it has been heard. The sins are established in the mind, speech and taste. Violence is of four kinds and should not be resorted to. These are said to be the sins of the body, mind and speech. That is the reason learned ones, who are engaged in austerities, do not eat meat. O king! Listen to me as I tell you about the sins associated with eating meat. | caturvidheyaṃ nirdiṣṭā ahiṃsā brahmavādibhiḥ#Those who have spoken about the brahman have instructed that there are four kinds of non-violence.$eṣaikato pi vibhraṣṭā na bhavaty arisūdana#O destroyer of enemies! Even if she is separated from a single person, she will not remain.$yathā sarvaś catuṣpādas tribhiḥ pādair na tiṣṭhati#e. g. all the four-footed animals cannot stand on three legs.$tathaiveyaṃ mahīpāla procyate kāraṇais tribhiḥ#O protector of the earth! There are three reasons why it is spoken of in this way.$sarvāṇy evāpidhīyante padajātāni kauñjare#All the different kinds of footprints can be seen on an elephant.$evaṃ lokeṣv ahiṃsā tu nirdiṣṭā dharmataḥ parā#In this way, in this world, non-violence has been described as supreme dharma.$karmaṇā lipyate jantur vācā ca manasaiva ca#A creature is attached to deeds, words and thoughts.$pūrvaṃ tu manasā tyaktvā tathā vācātha karmaṇā#One must first forsake them in ones mind, words and deeds.$na bhakṣayeta yo māṃsaṃ trividhaṃ sa vimucyate#A person who does not eat meat is freed from the three kinds of taint.$trikāraṇaṃ tu nirdiṣṭaṃ śrūyate brahmavādibhiḥ#Those who have spoken about the brahman have indicated three kinds of reasons and it has been heard.$manovāci tathāsvāde doṣā hy eṣu pratiṣṭhitāḥ#The sins are established in the mind, speech and taste.$hiṃsāṃ tu nopayuñjīta tathā hiṃsā caturvidhā#Violence is of four kinds and should not be resorted to.$kāye manasi vākye ca doṣā hy ete prakīrtitāḥ#These are said to be the sins of the body, mind and speech.$na bhakṣayanty ato māṃsaṃ tapoyuktā manīṣiṇaḥ#That is the reason learned ones, who are engaged in austerities, do not eat meat.$doṣāṃs tu bhakṣaṇe rājan māṃsasyeha nibodha me#O king! Listen to me as I tell you about the sins associated with eating meat.$ |
tadāhuḥ kiṃ tadyajñe kriyate yena prāṇaḥ sarvebhyo ṅgebhyaḥ śiva iti yadeva gudaṃ tredhā karoti prāṇo vai gudaḥ so yam prāṅātatastamayam prāṇo nusaṃcarati sa yadeva gudaṃ tredhā karoti tṛtīyamupayaḍbhyastṛtīyaṃ juhvāṃ tṛtīyamupabhṛti tena prāṇaḥ sarvebhyo ṅgebhyaḥ śivaḥ sa ha tveva paśumālabheta ya enam medhamupanayedyadi kṛśaḥ syādyadudaryasya medasaḥ pariśiṣyata tadgude nyṛṣetprāṇo vai gudaḥ so yam prāṅātatastamayam prāṇo nusaṃcarati prāṇo vai paśuryāvaddhyeva prāṇena prāṇiti tāvatpaśuratha yadāsmātprāṇo pakrāmati dārveva tarhi bhūto narthyaḥ śete gudo vai paśuh$79. Thus we recognize that it arises; but it is not, for that, "conditioned."80. Paramārthaśūnyatāsūtra in the Samyukta, TD 2, p. 92c15: When the eye arises, Oh As to this they say What is that which is done at the sacrifice, whereby the breath is auspicious for all limbs? It is said in the Brāhmaṇa. The reason why he divides the anus into three parts is this. The rectum, doubtless, is the vital air, and that which lies in front of it is this vital air. He does not move from one side to the other. And, again, why he divides the anus into three parts. ... . ... . . . . . . . the third to the Upayaj verses, the third to the Juhu, the third to the Upabhṛt. hence the Life-breath is more auspicious than all the limbs. Let him, however, slay an animal. He who would lead him to the sacrifice, If he be lean as regards his belly, [] And if he become lean as regards his thighs, He becomes lean as regards his thighs. The rectum, doubtless, is the breath, and that which lies in front of it that he thereby puts into its mouth. Erkenntnisse übertragen wird (VV 164a).Die von Mangana wiedergegebene Form der Ätmakhyätih The animal is the breath, for as long as one breathes with the breath, so long does the animal live. When the breath departs from him, He lies there useless as if it were a piece of wood. The animal, doubtless, is the rectum. | tadāhuḥ kiṃ tadyajñe kriyate yena prāṇaḥ sarvebhyo ṅgebhyaḥ śiva iti#As to this they say What is that which is done at the sacrifice, whereby the breath is auspicious for all limbs? It is said in the Brāhmaṇa.$yadeva gudaṃ tredhā karoti#The reason why he divides the anus into three parts is this.$prāṇo vai gudaḥ so yam prāṅātatastamayam prāṇo#The rectum, doubtless, is the vital air, and that which lies in front of it is this vital air.$nusaṃcarati#He does not move from one side to the other.$sa yadeva gudaṃ tredhā karoti#And, again, why he divides the anus into three parts.$tṛtīyamupayaḍbhyastṛtīyaṃ juhvāṃ tṛtīyamupabhṛti#the third to the Upayaj verses, the third to the Juhu, the third to the Upabhṛt.$tena prāṇaḥ sarvebhyo ṅgebhyaḥ śivaḥ#hence the Life-breath is more auspicious than all the limbs.$sa ha tveva paśumālabheta#Let him, however, slay an animal.$ya enam medhamupanayedyadi kṛśaḥ syādyadudaryasya#He who would lead him to the sacrifice, If he be lean as regards his belly, [] And if he become lean as regards his thighs, He becomes lean as regards his thighs.$medasaḥ pariśiṣyata tadgude nyṛṣetprāṇo vai gudaḥ so yam prāṅātatastamayam#The rectum, doubtless, is the breath, and that which lies in front of it that he thereby puts into its mouth.$prāṇo nusaṃcarati prāṇo vai paśuryāvaddhyeva prāṇena prāṇiti tāvatpaśuratha#The animal is the breath, for as long as one breathes with the breath, so long does the animal live.$yadāsmātprāṇo pakrāmati dārveva tarhi bhūto narthyaḥ śete#When the breath departs from him, He lies there useless as if it were a piece of wood.$gudo vai paśuh#The animal, doubtless, is the rectum.$ |
piṇyākahiṅgulaśunādyam apathyam āhuḥ bhojanam ahitaṃ vidyāt punar asyoṣṇīkṛtaṃ rūkṣam atilavaṇam amlayuktaṃ kadaśanaśākotkaṃ varjyam vahnistrīpathisevānām ādau varjanam ācaret tathā hi gorakṣavacanam varjayed durjanaprāntaṃ vahnistrīpathisevanam prātaḥsnānopavāsādi kāyakleśavidhiṃ tathā godhūmaśāliyavaṣāṣṭikaśobhanānnaṃ kṣīrājyakhaṇḍanavanītasiddhāmadhūni śuṇṭhīpaṭolakaphalādikapañcaśākaṃ$The preparations of oilcakes, Hingu and garlic should be regarded as unwholesome in their digestive reaction. Food which is not wholesome should be considered as unwholesome if it is again kept overnight in an iron vessel and then again kept overnight in an earthen pitcher before the advent of the rainy season. [] The food taken by a person suffering from kshatakshina should be considered as unwholesome if it is cooked [] Excessive salty and sour things, astringents and pungent vegetables should be avoided. One should avoid doing service to fire, women and on the road at first. For example, the word gārjakṣa, which means one who tends cattle. Or, we may take the term gārjakṣa as standing for the herdsman; and in that case it would mean one who tends cattle. But this does not mean that the man is to be regard One should avoid residing in the vicinity of wicked people, fire, women and on the road. anitya bata samskara utpadavyayadharmil:zab,or YBh! P zi 2 5 1 a6 (D zhi 23 8al ; YBhc 674c8f) :Perceiving conditioned things a s arising and vanishing is seeing [them] a s impermanent.'du bved marns la 'byung ba dang 'jig par lta ba n i m i rtag pa nyid du lta ba yin2161no 1 1474 . YBh! P zi 3 9blf (D zhi 37a4f; YBlle 5 9 3 a 1 5-18; VinS g Pa l 02 8 c 1 7- 1 9) The morning ablution, fasting and other bodily mortifications are likewise prescribed. Good food made of wheat, śāli, barley and ṣaṣṭikā. Honey cooked with milk, clarified butter and sugar-cane juice [] should be given to the patient suffering from kshatakshina. The five kinds of herbs like dry ginger, snake-gourd and the five kinds of vegetables like dried ginger, snake-gourd and the five kinds of vegetables like the fruit of snake-gourd and the five kinds of vegetables like the fruits of snake-gourd and the five kinds of vegetables like the flower of | piṇyākahiṅgulaśunādyam apathyam āhuḥ#The preparations of oilcakes, Hingu and garlic should be regarded as unwholesome in their digestive reaction.$bhojanam ahitaṃ vidyāt punar asyoṣṇīkṛtaṃ rūkṣam#Food which is not wholesome should be considered as unwholesome if it is again kept overnight in an iron vessel and then again kept overnight in an earthen pitcher before the advent of the rainy season. [] The food taken by a person suffering from kshatakshina should be considered as unwholesome if it is cooked$atilavaṇam amlayuktaṃ kadaśanaśākotkaṃ varjyam#[] Excessive salty and sour things, astringents and pungent vegetables should be avoided.$vahnistrīpathisevānām ādau varjanam ācaret#One should avoid doing service to fire, women and on the road at first.$tathā hi gorakṣavacanam#For example, the word gārjakṣa, which means one who tends cattle. Or, we may take the term gārjakṣa as standing for the herdsman; and in that case it would mean one who tends cattle. But this does not mean that the man is to be regard$varjayed durjanaprāntaṃ vahnistrīpathisevanam#One should avoid residing in the vicinity of wicked people, fire, women and on the road.$prātaḥsnānopavāsādi kāyakleśavidhiṃ tathā#The morning ablution, fasting and other bodily mortifications are likewise prescribed.$godhūmaśāliyavaṣāṣṭikaśobhanānnaṃ#Good food made of wheat, śāli, barley and ṣaṣṭikā.$kṣīrājyakhaṇḍanavanītasiddhāmadhūni#Honey cooked with milk, clarified butter and sugar-cane juice [] should be given to the patient suffering from kshatakshina.$śuṇṭhīpaṭolakaphalādikapañcaśākaṃ#The five kinds of herbs like dry ginger, snake-gourd and the five kinds of vegetables like dried ginger, snake-gourd and the five kinds of vegetables like the fruit of snake-gourd and the five kinds of vegetables like the fruits of snake-gourd and the five kinds of vegetables like the flower of$ |
rākṣaso sīti harayo hariś cāsīti rākṣasāḥ anyonyaṃ samare jaghnus tasmiṃs tamasi dāruṇe jahi dāraya caitīti kathaṃ vidravasīti ca evaṃ sutumulaḥ śabdas tasmiṃs tamasi śuśruve kālāḥ kāñcanasaṃnāhās tasmiṃs tamasi rākṣasāḥ saṃprādṛśyanta śailendrā dīptauṣadhivanā iva tasmiṃs tamasi duṣpāre rākṣasāḥ krodhamūrchitāḥ paripetur mahāvegā bhakṣayantaḥ plavaṃgamān te hayān kāñcanāpīḍan dhvajāṃś cāgniśikhopamān āplutya daśanais tīkṣṇair bhīmakopā vyadārayan kuñjarān kuñjarārohān patākādhvajino rathān cakarṣuś ca dadaṃśuś ca daśanaiḥ krodhamūrchitāḥ lakṣmaṇaś cāpi rāmaś ca śarair āśīviṣomapaiḥ dṛśyādṛśyāni rakṣāṃsi pravarāṇi nijaghnatuḥ$You are a Rākṣasa, said the monkeys. You are a lion, said the Rākṣasas. In that battle, they slew each other in that terrible darkness. He said, Kill. Shatter. Come here. Why are you running away? I am your servant. You are my slave. You are my slave. You are my slave. You are my slave. In that darkness, a tumultuous sound was heard. In that darkness, the rakshasas were dark. They were clad in golden armour. The Indras among mountains were seen to be blazing, like groves with herbs. That darkness was extremely difficult to cross and the rakshasas became senseless with rage. They descended with great force and devoured the apes. The horses possessed golden harnesses and the standards were like the flames of fires. Terrible in their rage, they attacked him with their teeth and tore him apart. There were elephants with riders on elephants and chariots with flags and standards. Senseless with rage, they gnashed and dragged them with their teeth. Lakshmana and Rama also shot arrows that were like venomous serpents. They killed the best among rakshasas, those who could be seen and those who could not be seen. | rākṣaso sīti harayo hariś cāsīti rākṣasāḥ#You are a Rākṣasa, said the monkeys. You are a lion, said the Rākṣasas.$anyonyaṃ samare jaghnus tasmiṃs tamasi dāruṇe#In that battle, they slew each other in that terrible darkness.$jahi dāraya caitīti kathaṃ vidravasīti ca#He said, Kill. Shatter. Come here. Why are you running away? I am your servant. You are my slave. You are my slave. You are my slave. You are my slave.$evaṃ sutumulaḥ śabdas tasmiṃs tamasi śuśruve#In that darkness, a tumultuous sound was heard.$kālāḥ kāñcanasaṃnāhās tasmiṃs tamasi rākṣasāḥ#In that darkness, the rakshasas were dark. They were clad in golden armour.$saṃprādṛśyanta śailendrā dīptauṣadhivanā iva#The Indras among mountains were seen to be blazing, like groves with herbs.$tasmiṃs tamasi duṣpāre rākṣasāḥ krodhamūrchitāḥ#That darkness was extremely difficult to cross and the rakshasas became senseless with rage.$paripetur mahāvegā bhakṣayantaḥ plavaṃgamān#They descended with great force and devoured the apes.$te hayān kāñcanāpīḍan dhvajāṃś cāgniśikhopamān#The horses possessed golden harnesses and the standards were like the flames of fires.$āplutya daśanais tīkṣṇair bhīmakopā vyadārayan#Terrible in their rage, they attacked him with their teeth and tore him apart.$kuñjarān kuñjarārohān patākādhvajino rathān#There were elephants with riders on elephants and chariots with flags and standards.$cakarṣuś ca dadaṃśuś ca daśanaiḥ krodhamūrchitāḥ#Senseless with rage, they gnashed and dragged them with their teeth.$lakṣmaṇaś cāpi rāmaś ca śarair āśīviṣomapaiḥ#Lakshmana and Rama also shot arrows that were like venomous serpents.$dṛśyādṛśyāni rakṣāṃsi pravarāṇi nijaghnatuḥ#They killed the best among rakshasas, those who could be seen and those who could not be seen.$ |
kuberaḥ sarvayakṣāṇāṃ kratūnāṃ viṣṇur ucyase vasiṣṭhas tvam ṛṣīṇāṃ ca grahāṇāṃ sūrya ucyase āraṇyānāṃ paśūnāṃ ca siṃhas tvaṃ parameśvaraḥ grāmyāṇāṃ govṛṣaś cāsi bhagavāṃl lokapūjitaḥ ādityānāṃ bhavān viṣṇur vasūnāṃ caiva pāvakaḥ pakṣiṇāṃ vainateyaś ca ananto bhujageṣu ca sāmavedaś ca vedānāṃ yajuṣāṃ śatarudriyam sanatkumāro yogīnāṃ sāṃkhyānāṃ kapilo hy asi śakro si marutāṃ deva pitṝṇāṃ dharmarāḍ asi brahmalokaś ca lokānāṃ gatīnāṃ mokṣa ucyase kṣīrodaḥ sāgarāṇāṃ ca śailānāṃ himavān giriḥ varṇānāṃ brāhmaṇaś cāsi viprāṇāṃ dīkṣito dvijaḥ ādis tvam asi lokānāṃ saṃhartā kāla eva ca$Among all the yakshas, you are Kubera. Among all sacrifices, you are Vishnu. lag pa dag la lag gdub ñid || (2) Among the rishis, you are Vasishtha. You are said to be the sun among planets. O supreme lord! Among forest animals, you are the lion. Among domesticated animals, you are the bull. You are the illustrious one who is worshipped in the worlds. You are Vishnu among the Adityas. You are Agni among the Vasus. Vinatas descendant is supreme among the birds. Ananta is supreme among the serpents. The Sama Veda is the best among the Vedas. The shatarudriya is the best among the hymns of the Yajur Veda. Among yogis, you are Sanatkumara. Among those who know about sankhya, you are Kapila. O god! You are Shakra among the Maruts. You are Dharmaraja among the ancestors. Among all destinations in the worlds, Brahmas world is said to be the one that leads to emancipation. Among oceans, it is the ocean of milk. Among mountains, it is the Himalaya mountains. Among the varnas, you are a brahmana. Among brahmanas, you have been consecrated as a brahmana. You are the origin of the worlds. You are the destroyer. You are also Time. | kuberaḥ sarvayakṣāṇāṃ kratūnāṃ viṣṇur ucyase#Among all the yakshas, you are Kubera. Among all sacrifices, you are Vishnu.$vasiṣṭhas tvam ṛṣīṇāṃ ca grahāṇāṃ sūrya ucyase#Among the rishis, you are Vasishtha. You are said to be the sun among planets.$āraṇyānāṃ paśūnāṃ ca siṃhas tvaṃ parameśvaraḥ#O supreme lord! Among forest animals, you are the lion.$grāmyāṇāṃ govṛṣaś cāsi bhagavāṃl lokapūjitaḥ#Among domesticated animals, you are the bull. You are the illustrious one who is worshipped in the worlds.$ādityānāṃ bhavān viṣṇur vasūnāṃ caiva pāvakaḥ#You are Vishnu among the Adityas. You are Agni among the Vasus.$pakṣiṇāṃ vainateyaś ca ananto bhujageṣu ca#Vinatas descendant is supreme among the birds. Ananta is supreme among the serpents.$sāmavedaś ca vedānāṃ yajuṣāṃ śatarudriyam#The Sama Veda is the best among the Vedas. The shatarudriya is the best among the hymns of the Yajur Veda.$sanatkumāro yogīnāṃ sāṃkhyānāṃ kapilo hy asi#Among yogis, you are Sanatkumara. Among those who know about sankhya, you are Kapila.$śakro si marutāṃ deva pitṝṇāṃ dharmarāḍ asi#O god! You are Shakra among the Maruts. You are Dharmaraja among the ancestors.$brahmalokaś ca lokānāṃ gatīnāṃ mokṣa ucyase#Among all destinations in the worlds, Brahmas world is said to be the one that leads to emancipation.$kṣīrodaḥ sāgarāṇāṃ ca śailānāṃ himavān giriḥ#Among oceans, it is the ocean of milk. Among mountains, it is the Himalaya mountains.$varṇānāṃ brāhmaṇaś cāsi viprāṇāṃ dīkṣito dvijaḥ#Among the varnas, you are a brahmana. Among brahmanas, you have been consecrated as a brahmana.$ādis tvam asi lokānāṃ saṃhartā kāla eva ca#You are the origin of the worlds. You are the destroyer. You are also Time.$ |
tayor apy upakārārthā niyatās tadupādhayaḥ kā cid eva hi sāvasthā kāryaprasavasūcitā kasya cit kena cid yasyāṃ saṃyoga upajāyate nirātmakānām utpattau niyamaḥ kvacid eva yaḥ tenaivāvyapavargaś ca prāptabhede sa yatkṛtaḥ ātmāntarasya yenātmā tadātmevāvadhāryate yataś caikatvanānātvaṃ tattvaṃ nādhyavasīyate tāṃ śaktiṃ samavāyākhyāṃ śaktīnām upakāriṇīm hedābhedāv atikrāntām anyathaiva vyavasthitām dharmaṃ sarvapadārthānām atītaḥ sarvalakṣaṇaḥ$In the case of these two also, their accessories are always for the purpose of rendering some sort of help to them. It is only under certain circumstances that there can be any indication as to the coming into existence of the effect. There is a bond that results from the union of two. As a matter of fact, there is in some cases certainty regarding the birth of Soul-less Beings; and it is only when this certainty is there that there can be no Birth. The answer to this is as follows: As a matter of fact, however, there is restriction regarding the origination of Soul-less Beings at certain times; hand, it is not a cause in regard to going onward [that is, in regardto his supposed acquisition of another body]. 1297 The non- removal of the defect also is due to that same cause, because it is effected when there is difference between the two objects which have already come into contact with one another. That by which the self of another self is apprehended, i. e., that by which the self of this other self is apprehended, as if it were its own self; yet apprehended dynamically, in the course of its progressive manifestation via the thirty- and because no unity or plurality is recognised as real, there can be no recognition of any such thing as unity; hence it is only right that what is spoken of in the text should be regarded as unity which is not-different from what is really spoken of in the other text. This Potency called Inherence is helpful to the Potencies. It is beyond the different kinds of hate and it exists in every possible way. He is the dharma of all things. He is beyond all characteristics. | tayor apy upakārārthā niyatās tadupādhayaḥ#In the case of these two also, their accessories are always for the purpose of rendering some sort of help to them.$kā cid eva hi sāvasthā kāryaprasavasūcitā#It is only under certain circumstances that there can be any indication as to the coming into existence of the effect.$kasya cit kena cid yasyāṃ saṃyoga upajāyate#There is a bond that results from the union of two.$nirātmakānām utpattau niyamaḥ kvacid eva yaḥ#As a matter of fact, there is in some cases certainty regarding the birth of Soul-less Beings; and it is only when this certainty is there that there can be no Birth. The answer to this is as follows: As a matter of fact, however, there is restriction regarding the origination of Soul-less Beings at certain times;$tenaivāvyapavargaś ca prāptabhede sa yatkṛtaḥ#The non- removal of the defect also is due to that same cause, because it is effected when there is difference between the two objects which have already come into contact with one another.$ātmāntarasya yenātmā tadātmevāvadhāryate#That by which the self of another self is apprehended, i. e., that by which the self of this other self is apprehended, as if it were its own self;$yataś caikatvanānātvaṃ tattvaṃ nādhyavasīyate#and because no unity or plurality is recognised as real, there can be no recognition of any such thing as unity; hence it is only right that what is spoken of in the text should be regarded as unity which is not-different from what is really spoken of in the other text.$tāṃ śaktiṃ samavāyākhyāṃ śaktīnām upakāriṇīm#This Potency called Inherence is helpful to the Potencies.$hedābhedāv atikrāntām anyathaiva vyavasthitām#It is beyond the different kinds of hate and it exists in every possible way.$dharmaṃ sarvapadārthānām atītaḥ sarvalakṣaṇaḥ#He is the dharma of all things. He is beyond all characteristics.$ |
saṃjñāni naktaṃ bhuñjīta yāvat tiṣṭhati astaṃgate na vratabhaṅgabhayāc evaṃ sarveṣu jyeṣṭhānteṣu kartavyaṃ vai pañcamyāṃ ca evaṃ samāpayen ṣaḍbhiḥ pāraṇante ca prīṇanaṃ bhaktitaḥ yathāśaktyā tu vittaśāṭhyaṃ āṣāḍhādidvitīyaṃ ṣaṇmāsena pāraṇaṃ vai vratasyāsya vratam etad duṣvantena$Saṃjñāṇi, mental formations, stands for the dharmas associated with the five skandhas. Let him eat at night; As long as it stays there. not after sunset. for fear of breaking his vow. Similarly in the case of all. On the uppermosti. e., on the outermost extremities of the eldest brother, or on the uppermost rungs of the youngest brother. What ought to be done must be done, and what ought not to be done must be done. And on the fifth day. In this way he should bring it to an end. There are six kinds of consciousness: the consciousness of touch, the consciousness of hearing, the consciousness of smell, the consciousness of taste, the consciousness of sight, the consciousness of smelling, the consciousness of touching, the consciousness of contact, the consciousness of feeling, the consciousness of sensation, the consciousness of touch. And at the time of going to the farther shore. Delighting with devotion. This refers to the act of worshipping with such devotion as is expressed in the words, Delighting with devotion;this refers to the act of worshipping with such devotion as is expressed in the words, Delighting with devotion;this But to the best of his ability. miserliness with regard to wealth; The second comprises the months of Āṣāḍha and the rest. - A.)." - Vgl. ferner ASBhm 15 a 6f. · ( = ASBht Si 14 a 4f.): "Man mußwissen, daß die Dreifachheit der ;Soheit' (d. h. ihre Differenzierung inkusala-, aku8ala- und avyäkrtadharmatathatä [AS 12, 18f.]) [nur} ·auf derVerschiedenartigkeit [ihrer] Träger (so. der endlichen Gegebenheiten)beruht, nicht [aber] auf einem Unterschied in [ihrem =der Soheit] Wese~"·(tathatäyäs traividhyam .äSrayaprakärabhedän na svabhävabh_edäd iti veditavyam).j) Vgl. I, 4 B 1 (Ende) und I, 9 b. in six months; The breaking-breathing, doubtless, is the breaking of the fast;--the breaking-breathing, doubtless, is the breaking of the fast;--the breaking-breathing, doubtless, is the breaking of the fast;--the breaking-breathing, doubtless, is the breaking of the fast In the case of this penance-observance, he observes the following vow: May I not be deprived of the Vrata-milk. That is to say, in the case of that penance-observance which has been prescribed as to be observed on the occasion of the performance of the Vrata-mil This is a vow. 'I prBht P zi 8a4-6 (D zhi 7a2f; YBhc 5 8 1 a25-29; VinSgPa 1 020a1 3 - 1 6 ; HAKAMAYA 1 979: 3 7f [200 1 : if it is bad; | saṃjñāni#Saṃjñāṇi, mental formations, stands for the dharmas associated with the five skandhas.$naktaṃ bhuñjīta#Let him eat at night;$yāvat tiṣṭhati#As long as it stays there.$astaṃgate na#not after sunset.$vratabhaṅgabhayāc#for fear of breaking his vow.$evaṃ sarveṣu#Similarly in the case of all.$jyeṣṭhānteṣu#On the uppermosti. e., on the outermost extremities of the eldest brother, or on the uppermost rungs of the youngest brother.$kartavyaṃ vai#What ought to be done must be done, and what ought not to be done must be done.$pañcamyāṃ ca#And on the fifth day.$evaṃ samāpayen#In this way he should bring it to an end.$ṣaḍbhiḥ#There are six kinds of consciousness: the consciousness of touch, the consciousness of hearing, the consciousness of smell, the consciousness of taste, the consciousness of sight, the consciousness of smelling, the consciousness of touching, the consciousness of contact, the consciousness of feeling, the consciousness of sensation, the consciousness of touch.$pāraṇante ca#And at the time of going to the farther shore.$prīṇanaṃ bhaktitaḥ#Delighting with devotion. This refers to the act of worshipping with such devotion as is expressed in the words, Delighting with devotion;this refers to the act of worshipping with such devotion as is expressed in the words, Delighting with devotion;this$yathāśaktyā tu#But to the best of his ability.$vittaśāṭhyaṃ#miserliness with regard to wealth;$āṣāḍhādidvitīyaṃ#The second comprises the months of Āṣāḍha and the rest.$ṣaṇmāsena#in six months;$pāraṇaṃ vai#The breaking-breathing, doubtless, is the breaking of the fast;--the breaking-breathing, doubtless, is the breaking of the fast;--the breaking-breathing, doubtless, is the breaking of the fast;--the breaking-breathing, doubtless, is the breaking of the fast$vratasyāsya#In the case of this penance-observance, he observes the following vow: May I not be deprived of the Vrata-milk. That is to say, in the case of that penance-observance which has been prescribed as to be observed on the occasion of the performance of the Vrata-mil$vratam etad#This is a vow.$duṣvantena#if it is bad;$ |
tac chrutvā taṃ ca saṃmānya dūtaṃ vīrabhaṭārcitaḥ prahastaṃ so bravīdrājā tatra candraprabhaḥ punaḥ tvam eva gaccha taṃ rambhamasmadvākyādidaṃ vada kiṃ tapyase vṛthā bhāvī cakravartī hi nirmitaḥ vidyādharāṇāṃ giriśenaiṣa sūryaprabho dhunā asyaitāstvatsutādyāś ca bhāryāḥ siddhairudāhṛtāḥ tatprāptā te sutā sthānaṃ karkaśastvaṃ tu nārthitaḥ tatprīyasva sakhā nastvameṣyāmo trāpyamī vayam iti rājñoktasaṃdeśaḥ prahasto gaganena saḥ gatvā praharamātreṇa vajrarātramavāpa tat tatra rambhāya saṃdeśamuktvā tenānumoditaḥ tathaivāgatya so vādīdrājñe candraprabhāya tat candraprabho tha sacivaṃ prabhāsaṃ preṣya śākalāt ānāyayattāṃ rambhasya pārśvaṃ tārāvalīṃ sutām tato yayau vimānena saha sūryaprabheṇa saḥ$On hearing this, the one who was worshipped by brave warriors honoured the messenger. Samdhinirmocanasfltra175 . 1 .3 . As indicated above ( § 1 75 .0), the (Mula-) Sarvastivada canon contains, beside theyet another occurrence of the expression sopadcmam vijniinam, viz ., in S A c1 1 75, corresponding to SN 3 5 .20 4 (Kimsuka: IV 1 9 4f) . In this text, the body consisting offour primary elements is compared to a city in the centre of which the * sopadanam vijna King Candraprabha again spoke to Prahasta. You go to that Rambha and tell him these words of mine: Why do you needlessly torment yourself? The one destined to become a wheel-turning monarch has been born. Among the vidyādharas, Sūryaprabha was killed by Śiva. Your daughter and the others are his wives, as indicated by those who have attained liberation. Your daughter has attained her sthāna, but you have not asked for it because you are so hard-hearted. So be gracious to us. You are our friend, and we shall go there together. Thus addressed by the king, Prahasta flew through the air. He went there in one watch of the night and caught up with Vajrarātra. There he delivered Rambha's message, and was gladdened by him. Anmerkung 34I95ASBhm 85 b 2f. (= ASBht Si 83 b 7f.) darauf, daß vom älayavijnänam die ühlen Anlagen zu allen [möglichen] Lastern gewichensind (sarvaklesänusayäpagamena). Schließlich sei noch, aus spätererZeit, eine Stelle aus Prajfiäkaraguptas PramäJ;J.avärttikäla:rp.käraQ. And he returned in the same way and told it to King Candraprabha. Then Candraprabha sent his minister Prabhāsa from Śākala. He summoned Taravalis daughter and made her sit down next to Rambha. He left on a vimana that was as bright as the sun. | tac chrutvā taṃ ca saṃmānya dūtaṃ vīrabhaṭārcitaḥ#On hearing this, the one who was worshipped by brave warriors honoured the messenger.$prahastaṃ so bravīdrājā tatra candraprabhaḥ punaḥ#King Candraprabha again spoke to Prahasta.$tvam eva gaccha taṃ rambhamasmadvākyādidaṃ vada#You go to that Rambha and tell him these words of mine:$kiṃ tapyase vṛthā bhāvī cakravartī hi nirmitaḥ#Why do you needlessly torment yourself? The one destined to become a wheel-turning monarch has been born.$vidyādharāṇāṃ giriśenaiṣa sūryaprabho dhunā#Among the vidyādharas, Sūryaprabha was killed by Śiva.$asyaitāstvatsutādyāś ca bhāryāḥ siddhairudāhṛtāḥ#Your daughter and the others are his wives, as indicated by those who have attained liberation.$tatprāptā te sutā sthānaṃ karkaśastvaṃ tu nārthitaḥ#Your daughter has attained her sthāna, but you have not asked for it because you are so hard-hearted.$tatprīyasva sakhā nastvameṣyāmo trāpyamī vayam#So be gracious to us. You are our friend, and we shall go there together.$iti rājñoktasaṃdeśaḥ prahasto gaganena saḥ#Thus addressed by the king, Prahasta flew through the air.$gatvā praharamātreṇa vajrarātramavāpa tat#He went there in one watch of the night and caught up with Vajrarātra.$tatra rambhāya saṃdeśamuktvā tenānumoditaḥ#There he delivered Rambha's message, and was gladdened by him.$tathaivāgatya so vādīdrājñe candraprabhāya tat#And he returned in the same way and told it to King Candraprabha.$candraprabho tha sacivaṃ prabhāsaṃ preṣya śākalāt#Then Candraprabha sent his minister Prabhāsa from Śākala.$ānāyayattāṃ rambhasya pārśvaṃ tārāvalīṃ sutām#He summoned Taravalis daughter and made her sit down next to Rambha.$tato yayau vimānena saha sūryaprabheṇa saḥ#He left on a vimana that was as bright as the sun.$ |
tatra rājñaś caturbhāgaḥ prajā dharmeṇa rakṣataḥ so yaṃ brāhmaṇabhūyiṣṭho vānaprasthagaṇo mahān tvan nātho nāthavad rāma rākṣasair vadhyate bhṛśam ehi paśya śarīrāṇi munīnāṃ bhāvitātmanām hatānāṃ rākṣasair ghorair bahūnāṃ bahudhā vane pampānadīnivāsānām anumandākinīm api citrakūṭālayānāṃ ca kriyate kadanaṃ mahat evaṃ vayaṃ na mṛṣyāmo viprakāraṃ tapasvinām kriyamāṇaṃ vane ghoraṃ rakṣobhir bhīmakarmabhiḥ tatas tvāṃ śaraṇārthaṃ ca śaraṇyaṃ samupasthitāḥ paripālaya no rāma vadhyamānān niśācaraiḥ etac chrutvā tu kākutsthas tāpasānāṃ tapasvinām idaṃ provāca dharmātmā sarvān eva tapasvinaḥ naivam arhatha māṃ vaktum ājñāpyo haṃ tapasvinām$tlichraräeihe The king who protects the subjects according to dharma obtains a one-fourth share in their merits. This great group of those who have resorted to vanaprastha consists mostly of brahmanas. O Rama! With you as a protector, he is like a protector and is being severely killed by the rakshasas. Come and behold the bodies of sages who have controlled their souls. In this forest, there are many who have been slain in many ways by the fierce rakshasas. tures °tiiyii.2234I.e., the Buddha' s teaching as the outflow of the ' Dharma-Sphere' (tad- dharmadhiitu-).=538Pt. III: Some Materials for the Meaning of prabhiivita in Y ogacara Sources Among all the abodes along the river Pampa, Anumadanadi is the foremost. There is a great carnage in the residences of those who live in Chitrakuta. We cannot tolerate this injury caused to the ascetics. Terrible rakshasas, terrible in their deeds, performed terrible deeds in the forest. YBhc 620c 1 9f: if2'= :f:tt. cp � ;M�:X:�::f1�Um; 1 74alf; 1 8 8a8f; 1 89a6 . Cf. S 1 969: 2 1 and #47Pt. I : Reconsidering the Origination of the Concept of iilayavijiiiinaof incorporeality (iirupya) it is the other way round. 149 The qualification samudiiciiratab You are the one who grants refuge. That is the reason they have come here, wishing to seek refuge with you. O Rama! Protect us and slay the ones who roam around in the night. Kakutstha heard this from the ascetics who were performing austerities. The one with dharma in his soul then spoke to all those ascetics. You should not speak to me in this way. I deserve to be commanded by ascetics. | tatra rājñaś caturbhāgaḥ prajā dharmeṇa rakṣataḥ#The king who protects the subjects according to dharma obtains a one-fourth share in their merits.$so yaṃ brāhmaṇabhūyiṣṭho vānaprasthagaṇo mahān#This great group of those who have resorted to vanaprastha consists mostly of brahmanas.$tvan nātho nāthavad rāma rākṣasair vadhyate bhṛśam#O Rama! With you as a protector, he is like a protector and is being severely killed by the rakshasas.$ehi paśya śarīrāṇi munīnāṃ bhāvitātmanām#Come and behold the bodies of sages who have controlled their souls.$hatānāṃ rākṣasair ghorair bahūnāṃ bahudhā vane#In this forest, there are many who have been slain in many ways by the fierce rakshasas.$pampānadīnivāsānām anumandākinīm api#Among all the abodes along the river Pampa, Anumadanadi is the foremost.$citrakūṭālayānāṃ ca kriyate kadanaṃ mahat#There is a great carnage in the residences of those who live in Chitrakuta.$evaṃ vayaṃ na mṛṣyāmo viprakāraṃ tapasvinām#We cannot tolerate this injury caused to the ascetics.$kriyamāṇaṃ vane ghoraṃ rakṣobhir bhīmakarmabhiḥ#Terrible rakshasas, terrible in their deeds, performed terrible deeds in the forest.$tatas tvāṃ śaraṇārthaṃ ca śaraṇyaṃ samupasthitāḥ#You are the one who grants refuge. That is the reason they have come here, wishing to seek refuge with you.$paripālaya no rāma vadhyamānān niśācaraiḥ#O Rama! Protect us and slay the ones who roam around in the night.$etac chrutvā tu kākutsthas tāpasānāṃ tapasvinām#Kakutstha heard this from the ascetics who were performing austerities.$idaṃ provāca dharmātmā sarvān eva tapasvinaḥ#The one with dharma in his soul then spoke to all those ascetics.$naivam arhatha māṃ vaktum ājñāpyo haṃ tapasvinām#You should not speak to me in this way. I deserve to be commanded by ascetics.$ |
palāladhūmravarṇāṃ tu savatsāṃ kāṃsyadohanām pradāya vastrasaṃvītāṃ pitṛloke mahīyate savatsāṃ pīvarīṃ dattvā śitikaṇṭhām alaṃkṛtām vaiśvadevam asaṃbādhaṃ sthānaṃ śreṣṭhaṃ prapadyate samānavatsāṃ gaurīṃ tu dhenuṃ dattvā payasvinīm suvratāṃ vastrasaṃvītāṃ vasūnāṃ lokam aśnute pāṇḍukambalavarṇāṃ tu savatsāṃ kāṃsyadohanām pradāya vastrasaṃvītāṃ sādhyānāṃ lokam aśnute vairāṭapṛṣṭham ukṣāṇaṃ sarvaratnair alaṃkṛtam pradāya marutāṃ lokān ajarān pratipadyate vatsopapannāṃ nīlāṅgāṃ sarvaratnasamanvitām gandharvāpsarasāṃ lokān dattvā prāpnoti mānavaḥ śitikaṇṭham anaḍvāhaṃ sarvaratnair alaṃkṛtam$It was like the smoke of straw and had a calf, with a brass vessel for milking it. If a person covers her with a piece of cloth and gives it, he obtains greatness in the world of the ancestors. He gave her a fat cow that was well adorned and had a blue throat. He goes to the unobstructed and supreme spot of the Vishvadevas. If a person gives away a milk-yielding cow that has the same calf as herself, that cow is known by the name of Gouri. If a woman is excellent in vows and attires herself in garments, she attains the world of the Vasus. Her complexion was pale, like that of a white blanket. With her calf, she was clad in a brass vessel for milking. explained?"=t'ung-I do not believe that Stcherbatski's version, p. 91, is correct. dran bashihJ* = nī = to explain. There is no reason to correct “undoubtedly” by bśad If a person covers the garment with a piece of cloth and gives it away, he obtains the world of the Sadhyas. There was a bull on Viratas back, adorned with all kinds of jewels. 13207,13212c13930,13935"< best of drinks, and [that ""skull""] is filled with it."< And this might [also] be said: by skull is [here intended] 'something< serving as a receptacle', namely, the resistant part of the 'all' that may be< analogized to a 'shard'; the 'drink' is the essential portion< 1217 contained< in that [scil., 'cup'], capable of creating wonder, for it offers exultation.---"> best of drinks, and [that “skull""] is filled with it."> And this might [also] be said: by skull is [here intended] ‘something By giving it away, one goes to the undecaying world of the Maruts. The dark-bodied one was adorned with all kinds of jewels and possessed a calf. A man who gives obtains the worlds of gandharvas and apsaras. It was decorated with every kind of jewel. | palāladhūmravarṇāṃ tu savatsāṃ kāṃsyadohanām#It was like the smoke of straw and had a calf, with a brass vessel for milking it.$pradāya vastrasaṃvītāṃ pitṛloke mahīyate#If a person covers her with a piece of cloth and gives it, he obtains greatness in the world of the ancestors.$savatsāṃ pīvarīṃ dattvā śitikaṇṭhām alaṃkṛtām#He gave her a fat cow that was well adorned and had a blue throat.$vaiśvadevam asaṃbādhaṃ sthānaṃ śreṣṭhaṃ prapadyate#He goes to the unobstructed and supreme spot of the Vishvadevas.$samānavatsāṃ gaurīṃ tu dhenuṃ dattvā payasvinīm#If a person gives away a milk-yielding cow that has the same calf as herself, that cow is known by the name of Gouri.$suvratāṃ vastrasaṃvītāṃ vasūnāṃ lokam aśnute#If a woman is excellent in vows and attires herself in garments, she attains the world of the Vasus.$pāṇḍukambalavarṇāṃ tu savatsāṃ kāṃsyadohanām#Her complexion was pale, like that of a white blanket. With her calf, she was clad in a brass vessel for milking.$pradāya vastrasaṃvītāṃ sādhyānāṃ lokam aśnute#If a person covers the garment with a piece of cloth and gives it away, he obtains the world of the Sadhyas.$vairāṭapṛṣṭham ukṣāṇaṃ sarvaratnair alaṃkṛtam#There was a bull on Viratas back, adorned with all kinds of jewels.$pradāya marutāṃ lokān ajarān pratipadyate#By giving it away, one goes to the undecaying world of the Maruts.$vatsopapannāṃ nīlāṅgāṃ sarvaratnasamanvitām#The dark-bodied one was adorned with all kinds of jewels and possessed a calf.$gandharvāpsarasāṃ lokān dattvā prāpnoti mānavaḥ#A man who gives obtains the worlds of gandharvas and apsaras.$śitikaṇṭham anaḍvāhaṃ sarvaratnair alaṃkṛtam#It was decorated with every kind of jewel.$ |
tadūrdhvaṃ caṇḍavṛṣṭyādidaṇḍakāḥ parikīrtitāḥ śeṣaṃ gāthāstribhiḥ ṣaḍbhiścaraṇaiścopalakṣitāḥ uktā tyuktā tathā madhyā pratiṣṭhā nyā supūrvikā gāyatryuṣṇiganuṣṭup ca bṛhatī paṅktireva ca triṣṭup ca jagatī caiva tathā tijagatī matā śakvarī sā tipūrvā syādaṣṭyatyaṣṭī tataḥ smṛte dhṛtiścā tidhṛtiścaiva krṭiḥ prakṛtirākṛtiḥ vikṛtiḥ saṅkṛtiścaiva tathā tikṛtirutkṛtiḥ ityuktāśchandasāṃ saṃjñāḥ kramato vacmi sāmpratam lakṣaṇaṃ sarvavṛttānāṃ mātrāvṛttā nupūrvakam iti śrīkedārabhaṭṭaviracite vṛttaratnākare saṃjñābhidhāno nāma prathamo dhyāyaḥ āryāprakaraṇam$BSi, 19,20 read: ••... brvlilllo1}yGvakalpalck,1tpilävacc/icdc;kalpirävaCchcdam12ap}' ... '·.BSi, 19, 24 f. is to be read "ccording to footnote (13) ; pr,lk-;;,'sasvabhäv.1syä}'ukta1!1 yat prakä'scran. Above that are described the kinds of punishment beginning with rain in torrents and ending with a thunderbolt. The remaining verses are represented by three and six feet. The middle one is said to have been relinquished, And the others as well as the predecessors. Gāyatrī, uṣṇik, anuṣṭubh, bṛhatī and paṅkti. This verse is quoted in Aparārka, (p.1229). Triṣṭubh, Jagatī and then Tijagatī are considered. It is known to be aṣṭi-aṣṭi. [] Śakvarī may precede it or it may be a group of three; then it is said to be a group of eight. Dhṛti and Tidhṛti. Kṛti is Prakṛti and Ākṛti. Vikṛti and Saṃkṛti. Tikṛti and Utkṛti [Utkṛti? ] are synonyms. Thus the names of the metres have been mentioned. I shall now mention them in order. 482).(verses 3.150-166)See Comparative notes for Verse 3.150.This verse is quoted without comment in Parāśaramādhava (Ācāra, p.688);—in Hemādri (Śrāddha, p.482);—and in Śrāddhakriyākaumudī (p.40).(verses 3.150-166)See Comparative notes for Verse 3.150. The characteristics of all kinds of behaviour Are as given in the Mātrās and the Purāṇas. This concludes the first meditation, entitled Words of Calm Inquiry, an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings arranged by Śrī Kedārabhaṭṭa. reproduced in any form, by print, photocopy, microfilm,scanner or any other means without prior written permission. This concludes The Noble Discourse on Nuns. | tadūrdhvaṃ caṇḍavṛṣṭyādidaṇḍakāḥ parikīrtitāḥ#Above that are described the kinds of punishment beginning with rain in torrents and ending with a thunderbolt.$śeṣaṃ gāthāstribhiḥ ṣaḍbhiścaraṇaiścopalakṣitāḥ#The remaining verses are represented by three and six feet.$uktā tyuktā tathā madhyā pratiṣṭhā nyā supūrvikā#The middle one is said to have been relinquished, And the others as well as the predecessors.$gāyatryuṣṇiganuṣṭup ca bṛhatī paṅktireva ca#Gāyatrī, uṣṇik, anuṣṭubh, bṛhatī and paṅkti.$triṣṭup ca jagatī caiva tathā tijagatī matā#Triṣṭubh, Jagatī and then Tijagatī are considered.$śakvarī sā tipūrvā syādaṣṭyatyaṣṭī tataḥ smṛte#It is known to be aṣṭi-aṣṭi. [] Śakvarī may precede it or it may be a group of three; then it is said to be a group of eight.$dhṛtiścā tidhṛtiścaiva krṭiḥ prakṛtirākṛtiḥ#Dhṛti and Tidhṛti. Kṛti is Prakṛti and Ākṛti.$vikṛtiḥ saṅkṛtiścaiva tathā tikṛtirutkṛtiḥ#Vikṛti and Saṃkṛti. Tikṛti and Utkṛti [Utkṛti? ] are synonyms.$ityuktāśchandasāṃ saṃjñāḥ kramato vacmi sāmpratam#Thus the names of the metres have been mentioned. I shall now mention them in order.$lakṣaṇaṃ sarvavṛttānāṃ mātrāvṛttā nupūrvakam#The characteristics of all kinds of behaviour Are as given in the Mātrās and the Purāṇas.$iti śrīkedārabhaṭṭaviracite vṛttaratnākare saṃjñābhidhāno nāma prathamo dhyāyaḥ#This concludes the first meditation, entitled Words of Calm Inquiry, an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings arranged by Śrī Kedārabhaṭṭa.$āryāprakaraṇam#This concludes The Noble Discourse on Nuns.$ |
iti śrutipramāṇaṃ naḥ sādhanenā munā param sādhyaṃ vrajata sarvārthasādhanaikaparāyaṇāḥ pratyakṣaṃ cakṣuṣā dṛṣṭvā tatra lokaḥ pravartate apratyakṣaṃ hi sarvatra jñātvā śrotreṇa ceṣṭate tasmācchravaṇamevādau śrutvā gurumukhādbudhaḥ tataḥ saṃsādhayedanyatkīrtanaṃ mananaṃ sudhīḥ kramānmananaparyaṃte sādhane sminsusādhite śivayogo bhavettena sālokyādikramācchanaiḥ sarvāṃgavyādhayaḥ paścātsarvānaṃdaśca līyate abhyāsātkleśametadvai paścādādyaṃtamaṃgalam iti śrīśivamahāpurāṇe vidyeśvarasaṃhitāyāṃ sādhyasādhanakhaṇḍe tṛtīyo dhyāyaḥ mananaṃ kīdṛśaṃ brahmañchravaṇaṃ cāpi kīdṛśam kīrtanaṃ vā kathaṃ tasya kīrtayaitadyathāyatham$O Sage! This is the supreme proof of what we have heard in the sacred texts. Devoting yourselves wholeheartedly to accomplishing every task, achieve the goal. People see it with their own eyes and act accordingly. In all cases, it is the imperceptible thing that is cognised by the auditory organ and thereby becomes operative. Therefore, a learned person must first hear from the mouth of his preceptor what has been spoken about in the sacred texts. Then the intelligent one should do something elsekīrtana or reflection. 311Pt. I: Reconsidering the Origination of the Concept of alayavijnanaalso are these states the sabhiigahetu of the respective (or also the following, or even all)1414states of the living body of the future life (or lives) .2 5 8 . 3 . This view must have admitted of being interpreted in such a way that the When the instrument has been duly accomplished, it must gradually culminate in contemplation. Thereby gradually the attainment of Śiva-yoga, Sālokya etc. would be possible. Later, all the diseases of the limbs and all kinds of joy disappear. Practice leads to hardship. This is the auspicious beginning and end. Thus ends the third chapter of the section on Sādhya-sadhana in the Vidyeśvara-saṃhitā of Śiva-mahāpurāṇa. O brahmana! What is contemplation like? What is hearing like? How can they be adequately praised? | iti śrutipramāṇaṃ naḥ sādhanenā munā param#O Sage! This is the supreme proof of what we have heard in the sacred texts.$sādhyaṃ vrajata sarvārthasādhanaikaparāyaṇāḥ#Devoting yourselves wholeheartedly to accomplishing every task, achieve the goal.$pratyakṣaṃ cakṣuṣā dṛṣṭvā tatra lokaḥ pravartate#People see it with their own eyes and act accordingly.$apratyakṣaṃ hi sarvatra jñātvā śrotreṇa ceṣṭate#In all cases, it is the imperceptible thing that is cognised by the auditory organ and thereby becomes operative.$tasmācchravaṇamevādau śrutvā gurumukhādbudhaḥ#Therefore, a learned person must first hear from the mouth of his preceptor what has been spoken about in the sacred texts.$tataḥ saṃsādhayedanyatkīrtanaṃ mananaṃ sudhīḥ#Then the intelligent one should do something elsekīrtana or reflection.$kramānmananaparyaṃte sādhane sminsusādhite#When the instrument has been duly accomplished, it must gradually culminate in contemplation.$śivayogo bhavettena sālokyādikramācchanaiḥ#Thereby gradually the attainment of Śiva-yoga, Sālokya etc. would be possible.$sarvāṃgavyādhayaḥ paścātsarvānaṃdaśca līyate#Later, all the diseases of the limbs and all kinds of joy disappear.$abhyāsātkleśametadvai paścādādyaṃtamaṃgalam#Practice leads to hardship. This is the auspicious beginning and end.$iti śrīśivamahāpurāṇe vidyeśvarasaṃhitāyāṃ sādhyasādhanakhaṇḍe tṛtīyo dhyāyaḥ#Thus ends the third chapter of the section on Sādhya-sadhana in the Vidyeśvara-saṃhitā of Śiva-mahāpurāṇa.$mananaṃ kīdṛśaṃ brahmañchravaṇaṃ cāpi kīdṛśam#O brahmana! What is contemplation like? What is hearing like?$kīrtanaṃ vā kathaṃ tasya kīrtayaitadyathāyatham#How can they be adequately praised?$ |
nanūcyate haṃ virodhīti cedbhavāṃstu mama vacanaṃ pratikūlayan katham virodhau na syāt kiñca kathametadyuktisaham yadvi viruddhamityucyate mayā sā bhavata eva vacanasya pūrvoktenārthan pratikūlatā tasmādviruddhamityuktam anyacca bhavatā pūrvamuktamaspaṣṭatvānme saṃśaya utpanna iti nāhaṃ bhavadvirodhītyevaṃ saṃśayena virodhaḥ etadapi nigrahasthānamiti iti dvitīyaṃ prakaraṇam atha tṛtīyaṃ prakaraṇam vādī prāha yadi kaścidvadedasti sattvo yāvatsanti prāṇā asti jīva ityādi aindriyakatvāt$If you say that you are opposed to what I say, then how is it that there is no contradiction in your assertion when you take as against my assertion? How can it be compatible with reason? What I call opposite is the opposite of that which has been spoken of above as incompatible; and it is this that constitutes what is called opposite in the case of words like vi, to be concomitant with, and contradictory It is your own words which are repugnant to the sense of what has been said before. Therefore, it is said to be contradictory. You have also said before that a doubt has arisen in my mind because it is not very clear. the idea being that I am not against you; and this would be contrary to a doubt raised in the mind of the disputant. This also is a ground for refutation. This concludes the second chapter. End of the Third Chapter The disputant said: If someone were to say that there is sattva as long as there are vital airs, then there would be a living being, etc. the stroke, the movement of a thread neither long nor short, its duration is the tatkṣaṇa." That is tosay:the normal time that it takes the thread to touch the finger is the tatkṣaṇa.[According to a noteof P. Louis van Hée].489. In Scripture (pravacana), there are three seasons (rtu) and not six as in the world. Siśfira is coldand is thus hemanta; vasanta is hot and is thus grīşma, Sarad is rainy and is thus varṣās (Vyākhyā).[Three seasons in the Kathyāvār, Alberuni, i. 357]. For all the Buddhas, hemanta is the first season(Vyākhyā). (Burnouf, Introduction, 569). On the Buddhist seasons, I-tsing, Takakusu, 101, 219, 220, Because they are indriyas, they are practised by the Aśaikṣas: they are not practised by the Non-Aryans, for they are practised by the Aśaikṣas of the realm of desire or of the realm of finemateriality. They are not practised by the Non-Ary | nanūcyate haṃ virodhīti cedbhavāṃstu mama vacanaṃ pratikūlayan katham virodhau na syāt#If you say that you are opposed to what I say, then how is it that there is no contradiction in your assertion when you take as against my assertion?$kiñca kathametadyuktisaham#How can it be compatible with reason?$yadvi viruddhamityucyate mayā#What I call opposite is the opposite of that which has been spoken of above as incompatible; and it is this that constitutes what is called opposite in the case of words like vi, to be concomitant with, and contradictory$sā bhavata eva vacanasya pūrvoktenārthan pratikūlatā#It is your own words which are repugnant to the sense of what has been said before.$tasmādviruddhamityuktam#Therefore, it is said to be contradictory.$anyacca bhavatā pūrvamuktamaspaṣṭatvānme saṃśaya utpanna iti#You have also said before that a doubt has arisen in my mind because it is not very clear.$nāhaṃ bhavadvirodhītyevaṃ saṃśayena virodhaḥ#the idea being that I am not against you; and this would be contrary to a doubt raised in the mind of the disputant.$etadapi nigrahasthānamiti#This also is a ground for refutation.$iti dvitīyaṃ prakaraṇam#This concludes the second chapter.$atha tṛtīyaṃ prakaraṇam#End of the Third Chapter$vādī prāha yadi kaścidvadedasti sattvo yāvatsanti prāṇā asti jīva ityādi#The disputant said: If someone were to say that there is sattva as long as there are vital airs, then there would be a living being, etc.$aindriyakatvāt#Because they are indriyas, they are practised by the Aśaikṣas: they are not practised by the Non-Aryans, for they are practised by the Aśaikṣas of the realm of desire or of the realm of finemateriality. They are not practised by the Non-Ary$ |
mantrādhyāyyagnihotrī ca śākhādhyāyī ṣaḍaṅgavit tṛṇāciketaḥ pāṭhakaḥ triṣuparṇajyeṣṭhasāmajñānī syuḥ paṅktipāvanāḥ dadhyakṣatavadaryādyā iti ga cha ca tathā vanyair iti kha ṅa ca vatsaraṃ rauraveṇātheti gha pañcakaṃ chāgastena tu iti ṅa lohitacchāgaka iti ga gha ṅa ca maghāśrāddhamihākṣayamiti jha jaladroṇasyeti jha kamyānāṃ pratipatsu dhanaṃ bahu$nol to draw this eonelusion from the materials on Indian tribai beliefs presented by Hodson. 17 Sinee the beliefs no ted by hirn do notcoincide with the elhieized pattern of the 'elassiea!' Indian rebirth He who studies the Vedas, he who keeps the sacred fire, he who studies the Vedic texts, he who knows the six Aṅgas. Tṛṇāciketa is the reciter. A person who knows the trisuparṇa and the jyeṣṭhasāman would be the sanctifiers of the row. Friends and others are like curds and unbroken grains. Such is the sense of the text, in accordance with Pāṇini, where it is said that they come to be known by the name of enemies, etc. (Bṛhadā. Upa. Iv. iv. xlviii. Similarly, Vānyikaiḥ also is a qualification for Khañca; the meaning being those that dwell in the forest. Or, it may mean those that dwell in the forest. The term Khañca may be construed as Ablative; (which itself turns out to be a mere appearance) . 'For a year with the Raurava, and then with the Sâman,'&c. ;--'for a year with the Pâvamânîs, and then with the Âhavanîya,'&c. ;--'for a year with the Gârhapatya, and then with the Âhavanîya,'&c. ;-- of the extant literature of this tradition, there are some excellent books which maybe read with profit by the beginning student of Buddhist philosophy.-xxiiTranslator's PrefaceThe student would do well to read the excellent essay by Chogyam TrungpaRimpoche, Glimpses of the Abhidharma (Boulder, Prajna Press, 1978) whichdistills the essential message of Buddhist scholasticism and demonstrates theimportance of the Abhidharma to the sadhaka of the still vital Tibetan Buddhist 71);—and in Smṛtisāroddhāra (p.319), which also explains ‘Karaka’ as Kamaṇḍalu.Gautama (9.4-5).—‘He shall not wear an obtrusively red cloth, which has been worn by another; nor garland or shoes.’ Pañcakaṃ chagaḥ, having five parts, is the goat; and it is for this reason that we have the Genetive ending in aṅ. Loha is red; Chāìgaka is a goat. The śrāddha performed under the asterism maghā becomes inexhaustible. A Droṇa of water;the term droṇas stands for a Droṇa full of water; and the compound jaḥ is to be expounded as Jaladroṇasya, water-drop. of optional drinks. There is plenty of wealth in the recipients. | mantrādhyāyyagnihotrī ca śākhādhyāyī ṣaḍaṅgavit#He who studies the Vedas, he who keeps the sacred fire, he who studies the Vedic texts, he who knows the six Aṅgas.$tṛṇāciketaḥ pāṭhakaḥ#Tṛṇāciketa is the reciter.$triṣuparṇajyeṣṭhasāmajñānī syuḥ paṅktipāvanāḥ#A person who knows the trisuparṇa and the jyeṣṭhasāman would be the sanctifiers of the row.$dadhyakṣatavadaryādyā iti ga cha ca#Friends and others are like curds and unbroken grains. Such is the sense of the text, in accordance with Pāṇini, where it is said that they come to be known by the name of enemies, etc. (Bṛhadā. Upa. Iv. iv. xlviii.$tathā vanyair iti kha ṅa ca#Similarly, Vānyikaiḥ also is a qualification for Khañca; the meaning being those that dwell in the forest. Or, it may mean those that dwell in the forest. The term Khañca may be construed as Ablative;$vatsaraṃ rauraveṇātheti gha#'For a year with the Raurava, and then with the Sâman,'&c. ;--'for a year with the Pâvamânîs, and then with the Âhavanîya,'&c. ;--'for a year with the Gârhapatya, and then with the Âhavanîya,'&c. ;--$pañcakaṃ chāgastena tu iti ṅa#Pañcakaṃ chagaḥ, having five parts, is the goat; and it is for this reason that we have the Genetive ending in aṅ.$lohitacchāgaka iti ga gha ṅa ca#Loha is red; Chāìgaka is a goat.$maghāśrāddhamihākṣayamiti jha#The śrāddha performed under the asterism maghā becomes inexhaustible.$jaladroṇasyeti jha#A Droṇa of water;the term droṇas stands for a Droṇa full of water; and the compound jaḥ is to be expounded as Jaladroṇasya, water-drop.$kamyānāṃ#of optional drinks.$pratipatsu dhanaṃ bahu#There is plenty of wealth in the recipients.$ |
śavāśinīṃ piśācīṃ tāṃ samāmantryaivaṃ abravīt bho stri dadāmy ahaṃ tubhyaṃ śraddhayemāṃ tanuṃ mama pratigṛhya yathākāmaṃ yojaya dharmasādhane bhuktvā vāpi samādhāya sambodhinihitāśayā kṛtvā lokāhitarthāni saṃcarasva sadā śubhe ity uktvā sa mahātmā svaṃ dehaṃ śraddhaḥ samarpayan pretāśinyai striyai tasyai suprasannāśayo dadau taddattaṃ deham ādhāya sā prasannāśayā mudā tyaktvā śavāśinīrūpaṃ vidyādharīvapur dadau tāṃ dṛṣṭvā sa mahāsatvo maṇicūḍo tvismitaḥ suciraṃ saṃnirīkṣyaiva tasthau niścalitāśayaḥ tato vidyādharī sā taṃ maṇicūḍaṃ mahāmatiṃ suprasannamukhāmbhojaṃ saṃpaśyantīdam abravīt bho kumāra tvayātmānaṃ mahyaṃ datvā samarpitaṃ$He summoned the pishachi who subsisted on corpses and spoke these words. O woman! Out of faith, I am giving you this body of mine. Having accepted it, if you wish, use it to accomplish dharma. Even if they have eaten and rested in meditation, With the intention of attaining complete enlightenment, O beautiful one! Always seek to ensure the welfare of the worlds and roam around. Having said this, the great-souled one faithfully gave up his body. Extremely cheerful in his mind, he gave it to a woman who subsisted on corpses. Delighted in her mind, she joyfully accepted the body that had been given to her. She abandoned the form of a goddess and assumed the form of a vidyadhara lady. When the Great Being Mañjuśrī saw her, he was struck with astonishment. He looked at it for a long time and then stood there, without moving his mind. Then the vidyādharī said this to the very intelligent Maṇicūṣa: With his lotus face beaming with great faith, He spoke these words: O prince, you offered yourself to me and gave it to me. | śavāśinīṃ piśācīṃ tāṃ samāmantryaivaṃ abravīt#He summoned the pishachi who subsisted on corpses and spoke these words.$bho stri dadāmy ahaṃ tubhyaṃ śraddhayemāṃ tanuṃ mama#O woman! Out of faith, I am giving you this body of mine.$pratigṛhya yathākāmaṃ yojaya dharmasādhane#Having accepted it, if you wish, use it to accomplish dharma.$bhuktvā vāpi samādhāya sambodhinihitāśayā#Even if they have eaten and rested in meditation, With the intention of attaining complete enlightenment,$kṛtvā lokāhitarthāni saṃcarasva sadā śubhe#O beautiful one! Always seek to ensure the welfare of the worlds and roam around.$ity uktvā sa mahātmā svaṃ dehaṃ śraddhaḥ samarpayan#Having said this, the great-souled one faithfully gave up his body.$pretāśinyai striyai tasyai suprasannāśayo dadau#Extremely cheerful in his mind, he gave it to a woman who subsisted on corpses.$taddattaṃ deham ādhāya sā prasannāśayā mudā#Delighted in her mind, she joyfully accepted the body that had been given to her.$tyaktvā śavāśinīrūpaṃ vidyādharīvapur dadau#She abandoned the form of a goddess and assumed the form of a vidyadhara lady.$tāṃ dṛṣṭvā sa mahāsatvo maṇicūḍo tvismitaḥ#When the Great Being Mañjuśrī saw her, he was struck with astonishment.$suciraṃ saṃnirīkṣyaiva tasthau niścalitāśayaḥ#He looked at it for a long time and then stood there, without moving his mind.$tato vidyādharī sā taṃ maṇicūḍaṃ mahāmatiṃ#Then the vidyādharī said this to the very intelligent Maṇicūṣa:$suprasannamukhāmbhojaṃ saṃpaśyantīdam abravīt#With his lotus face beaming with great faith, He spoke these words:$bho kumāra tvayātmānaṃ mahyaṃ datvā samarpitaṃ#O prince, you offered yourself to me and gave it to me.$ |
vaṇigvadhū nanāndus tad yathāvastu nyavedayat anyedyuḥ kṛtasaṃvic ca sā nanāndā sametya tām prāveśayad bhrātṛjāyāṃ tatra devagṛhāntare tatrāntaḥ sthitayor nau ca madhyād etaṃ tadaiva sā mittraṃ me bhrātṛjāyāyās tasyā veṣam akārayat kṛtatadveṣam enaṃ ca gṛhītvā nagarāntaram bhrātrā sahāviśad gehaṃ kṛtvā naḥ kāryasaṃvidam ahaṃ ca nirgatya tatas tayā puruṣaveṣayā vaṇigvadhvā samaṃ prāptaḥ krameṇojjayinīm imām tan nanāndā ca sā rātrau tad ahaḥ sotsavāt tataḥ mattasuptajanād gehād anena saha nirgatā tataś cāyaṃ gṛhītvā tāṃ vipracchannaiḥ prayāṇakaiḥ āgato nagarīm etām athāvāṃ militāv iha ity āvābhyām ubhe bhārye prāpte pratyagrayauvane nanāndṛbhrātṛjāye te svānurāgasamarpite$The merchant's daughterinlaw told her the whole story, exactly as it happened. And the next day, having made an appointment, she went to Nandā and joined her. He ushered his brothers wife inside the house of a god. And as we stood in the midst of it, that very night she came up to me and said: I am going to see my beloved. But I did not know where she was, and how she had got into her womb. A friend of mine had made a dress for my brothers wife. So, dressed as he was, they took him to another city. Having arranged what we should do, he entered his house with his brother. I went out from there, dressed as a man. In course of time he reached this city of Ujjayinī with the merchants wife. And that night she rejoiced exceedingly, and on account of the festivities which took place that day. Ii~ She left the house with him, while all the people were still drunk and asleep. Then he seized her by stealthy marches. I came to this city and met her here. In this way, both of us obtained our wives when we were in the prime of our youth. Your brother's daughter, given to you out of affection, is not delighted. | vaṇigvadhū nanāndus tad yathāvastu nyavedayat#The merchant's daughterinlaw told her the whole story, exactly as it happened.$anyedyuḥ kṛtasaṃvic ca sā nanāndā sametya tām#And the next day, having made an appointment, she went to Nandā and joined her.$prāveśayad bhrātṛjāyāṃ tatra devagṛhāntare#He ushered his brothers wife inside the house of a god.$tatrāntaḥ sthitayor nau ca madhyād etaṃ tadaiva sā#And as we stood in the midst of it, that very night she came up to me and said: I am going to see my beloved. But I did not know where she was, and how she had got into her womb.$mittraṃ me bhrātṛjāyāyās tasyā veṣam akārayat#A friend of mine had made a dress for my brothers wife.$kṛtatadveṣam enaṃ ca gṛhītvā nagarāntaram#So, dressed as he was, they took him to another city.$bhrātrā sahāviśad gehaṃ kṛtvā naḥ kāryasaṃvidam#Having arranged what we should do, he entered his house with his brother.$ahaṃ ca nirgatya tatas tayā puruṣaveṣayā#I went out from there, dressed as a man.$vaṇigvadhvā samaṃ prāptaḥ krameṇojjayinīm imām#In course of time he reached this city of Ujjayinī with the merchants wife.$tan nanāndā ca sā rātrau tad ahaḥ sotsavāt tataḥ#And that night she rejoiced exceedingly, and on account of the festivities which took place that day.$mattasuptajanād gehād anena saha nirgatā#She left the house with him, while all the people were still drunk and asleep.$tataś cāyaṃ gṛhītvā tāṃ vipracchannaiḥ prayāṇakaiḥ#Then he seized her by stealthy marches.$āgato nagarīm etām athāvāṃ militāv iha#I came to this city and met her here.$ity āvābhyām ubhe bhārye prāpte pratyagrayauvane#In this way, both of us obtained our wives when we were in the prime of our youth.$nanāndṛbhrātṛjāye te svānurāgasamarpite#Your brother's daughter, given to you out of affection, is not delighted.$ |
tās tvā pātv aṃhasaḥ read pāntv apa tvan mṛtyuṃ nirṛtim yathā tvam arapā asa udojā uttaro bhuvaḥ vātaḥ prāṇeneṣiro nabhobhiḥ prajāpatir ṛtubhiḥ pañcabhiḥ saṃvatsaro dhāmabhiḥ pātu viśvaiḥ tam ātmani punar ā veśayāmi tayā gṛṇantaḥ sadhamādeṣu vaiśvānarīṃ varcasa ā rabhadhvaṃ yasyā āśās tanvo vītapṛṣṭhāḥ$May they protect you from misfortune, may they guard your wealth, may they protect you in good times and bad seasons, may they protect you in good times and bad seasons, may they protect you in good times and bad seasons, may they protect you in good times and bad seasons, may they protect you in good times and bad seasons, may they protect Thou didst drive away death, Destruction []; Just as you are free from stains. Udojas is the northern Bhuvaḥ. the wind is impetuous with breath, with the clouds; - (20 1 1 ) : A Critical Edition of Lokak�ema 's Translation of the A�tasiihasrikii Prajniipiiramitii.Tokyo: IRIAB .KARUNADASA, Y. CZ 1 989): Buddhist Analysis of Matter. 2nd ed. Singapore: The Buddhist Research Prajapati with the five seasons; Gaekwad's Oriental SeriesHarvard Oriental SeriesInstitut français d'indologie, PondichéryInstitut français de PondichéryIndo-Iranian JournalIstituto Italiano per l'Africa e l'OrienteIstituto per lo studio del Medio ed Estremo OrienteJournal asiatique May Samvatsara protect you with all his attributes. I re-insert it into myself. Praising her at the offering of the parched barley-grains [], with that at the offering of the parched barley-grains, praising her at the offering of the parched barley-grains, with that at the offering of the parched barley-grains, praising her at the offering of the parched barley-grains tJrJt~~Jt freedom.621Here ends the description of the thirty-six tattvas. On the last twenty-three, which, frombuddhi onward, constitute cognizable reality (meya), see ĪPK I 1, 10–11, and Vṛtti (Torella Seize on the radiance of Vaiçvanara []. Her limbs are without hindrances in all the directions. | tās tvā pātv aṃhasaḥ read pāntv#May they protect you from misfortune, may they guard your wealth, may they protect you in good times and bad seasons, may they protect you in good times and bad seasons, may they protect you in good times and bad seasons, may they protect you in good times and bad seasons, may they protect you in good times and bad seasons, may they protect$apa tvan mṛtyuṃ nirṛtim#Thou didst drive away death, Destruction [];$yathā tvam arapā asa#Just as you are free from stains.$udojā uttaro bhuvaḥ#Udojas is the northern Bhuvaḥ.$vātaḥ prāṇeneṣiro nabhobhiḥ#the wind is impetuous with breath, with the clouds;$prajāpatir ṛtubhiḥ pañcabhiḥ#Prajapati with the five seasons;$saṃvatsaro dhāmabhiḥ pātu viśvaiḥ#May Samvatsara protect you with all his attributes.$tam ātmani punar ā veśayāmi#I re-insert it into myself.$tayā gṛṇantaḥ sadhamādeṣu#Praising her at the offering of the parched barley-grains [], with that at the offering of the parched barley-grains, praising her at the offering of the parched barley-grains, with that at the offering of the parched barley-grains, praising her at the offering of the parched barley-grains$vaiśvānarīṃ varcasa ā rabhadhvaṃ#Seize on the radiance of Vaiçvanara [].$yasyā āśās tanvo vītapṛṣṭhāḥ#Her limbs are without hindrances in all the directions.$ |
viṣamuṣṭikatailena liptaliṅgo hy anena vai naro nārīsahasraikaṃ gacchanvīryaṃ na muñcati śvetārkatūlajāṃ vartiṃ kṛtvā sūkaramedasā yāvajjvalati dīpoyaṃ tāvadvīryaṃ sthiraṃ nṛṇām indravāruṇikāmūlaṃ puṣye nagnaḥ samuddharet tryūṣaṇaiśca gavāṃ kṣīraiḥ piṣṭvā kuryādvaṭīṃ dṛḍhām chāyāśuṣkā sthitā vaktre vīryastambhakarī nṛṇām varamaṅkolatailena nābhilepopi vīryadhṛk raktāpāmārgāmūlaṃ tu somavārebhimantrayet bhaume prāptaḥ samuddhṛtya bandhet kaṭyāṃ ca vīryadhṛk$The body of the patient should be plastered with the Vishamushtika Taila and the affected organ should then be treated as a case of Linga-nasha, or as one due to the concerted action of the deranged Vayu, Pitta and Kapha. Even if a man has intercourse with one thousand women, he will not lose his virility. The patient should be made to use a Varti made of white Arka cotton pasted with the fat and marrow of a hog. The semen of men remains steady as long as the lamp is burning. The root of indravāruṇikā should be taken out naked on the puṣya day. The Vati should be firmly set with the pastes of Tri-katu and cows milk. Dried in the shade it remains in the mouth and causes paralysis of the semen of men. It is better to have it smeared with the oil of ankolla, because it possesses properties similar to those of the umbilical region. One should consecrate the root of red apāmārgā on Monday. The valiant should be tied round the waist after having reached the lower part of the body. | viṣamuṣṭikatailena liptaliṅgo hy anena vai#The body of the patient should be plastered with the Vishamushtika Taila and the affected organ should then be treated as a case of Linga-nasha, or as one due to the concerted action of the deranged Vayu, Pitta and Kapha.$naro nārīsahasraikaṃ gacchanvīryaṃ na muñcati#Even if a man has intercourse with one thousand women, he will not lose his virility.$śvetārkatūlajāṃ vartiṃ kṛtvā sūkaramedasā#The patient should be made to use a Varti made of white Arka cotton pasted with the fat and marrow of a hog.$yāvajjvalati dīpoyaṃ tāvadvīryaṃ sthiraṃ nṛṇām#The semen of men remains steady as long as the lamp is burning.$indravāruṇikāmūlaṃ puṣye nagnaḥ samuddharet#The root of indravāruṇikā should be taken out naked on the puṣya day.$tryūṣaṇaiśca gavāṃ kṣīraiḥ piṣṭvā kuryādvaṭīṃ dṛḍhām#The Vati should be firmly set with the pastes of Tri-katu and cows milk.$chāyāśuṣkā sthitā vaktre vīryastambhakarī nṛṇām#Dried in the shade it remains in the mouth and causes paralysis of the semen of men.$varamaṅkolatailena nābhilepopi vīryadhṛk#It is better to have it smeared with the oil of ankolla, because it possesses properties similar to those of the umbilical region.$raktāpāmārgāmūlaṃ tu somavārebhimantrayet#One should consecrate the root of red apāmārgā on Monday.$bhaume prāptaḥ samuddhṛtya bandhet kaṭyāṃ ca vīryadhṛk#The valiant should be tied round the waist after having reached the lower part of the body.$ |
iḍāmasmabhyaṃ saṃyatam rājā medhābhirīyate pavamāno manāvadhi antarikṣeṇa yātave ā naḥ soma saho juvo rūpaṃ na varcase bhara suṣvāṇo devavītaye ā na indo śatagvinaṃ gavāṃ poṣaṃ svaśvyam vahā bhagattimūtaye taṃ tvā nṛmṇāni bibhrataṃ sadhastheṣu maho divaḥ cāruṃ sukṛtyayemahe saṃvṛktadhṛṣṇumukthyaṃ mahāmahivrataṃ madam śataṃ puro rurukṣaṇim atastvā rayirabhyayadrājānaṃ sukrato divaḥ suparṇo avyathī bharat adhā hinvāna indriyaṃ jyāyo mahitvamānaśe abhiṣṭikṛdvicarṣaṇiḥ viśvasmā itsvardṛśe sādhāraṇaṃ rajasturam gopāmṛtasya virbharat punāno varivaskṛdhyūrjaṃ janāya girvaṇaḥ$This is a bond for us. King Pavamana is praised by the wise as far as the mind extends; To be worshipped through the atmosphere. ~ is that a dependence of Gunabhadra's version of LAS on Trfelt to contradict other facts or assumptions taken for granted:. my&th= hM that verses of LAS are quoted by Vasubandhu in hisV,&yii$kti. O Soma, as mighty one, Bring to us a form that is youthful for splendour; He who is pressed for the joy of the gods [], he who is pressed out for the joy of the gods, he who is pressed out for the joy of the gods, he who is pressed out for the joy of the gods, he who is pressed out for the joy of the gods, he who is pressed out for the joy of the gods. To us, O drop, of a hundred cows, The prosperity of the cows, good luck. May Bhaga's form be carried off! Thee that bearest heroic deeds In the great seats of heaven. May we perform a fair and auspicious ceremony. Samvriksha, Dhrishnu, the great Uktha and Ahavrata are invincible. a hundred hurling-stones; Hence wealth hath come to thee, O king, From goodly dwellings in heaven []. Let the eagle be undisturbed, let him bear. Then impelling his mighty power, he hath attained greater greatness. Vicārṣaṇi is the person who inflicts punishments. > 1218 A reference to the ‘view that there is no second' (advayadṛś), as stated in the next sen- To all that look on it like heaven, speedy is the common people's passion. The cowherd's ambrosia is spreading far and wide in all directions, filling the sky with its nectar like milkmaids. Purifying, he hath made room for men's bath, a lover of song. | iḍāmasmabhyaṃ saṃyatam#This is a bond for us.$rājā medhābhirīyate pavamāno manāvadhi#King Pavamana is praised by the wise as far as the mind extends;$antarikṣeṇa yātave#To be worshipped through the atmosphere.$ā naḥ soma saho juvo rūpaṃ na varcase bhara#O Soma, as mighty one, Bring to us a form that is youthful for splendour;$suṣvāṇo devavītaye#He who is pressed for the joy of the gods [], he who is pressed out for the joy of the gods, he who is pressed out for the joy of the gods, he who is pressed out for the joy of the gods, he who is pressed out for the joy of the gods, he who is pressed out for the joy of the gods.$ā na indo śatagvinaṃ gavāṃ poṣaṃ svaśvyam#To us, O drop, of a hundred cows, The prosperity of the cows, good luck.$vahā bhagattimūtaye#May Bhaga's form be carried off!$taṃ tvā nṛmṇāni bibhrataṃ sadhastheṣu maho divaḥ#Thee that bearest heroic deeds In the great seats of heaven.$cāruṃ sukṛtyayemahe#May we perform a fair and auspicious ceremony.$saṃvṛktadhṛṣṇumukthyaṃ mahāmahivrataṃ madam#Samvriksha, Dhrishnu, the great Uktha and Ahavrata are invincible.$śataṃ puro rurukṣaṇim#a hundred hurling-stones;$atastvā rayirabhyayadrājānaṃ sukrato divaḥ#Hence wealth hath come to thee, O king, From goodly dwellings in heaven [].$suparṇo avyathī bharat#Let the eagle be undisturbed, let him bear.$adhā hinvāna indriyaṃ jyāyo mahitvamānaśe#Then impelling his mighty power, he hath attained greater greatness.$abhiṣṭikṛdvicarṣaṇiḥ#Vicārṣaṇi is the person who inflicts punishments.$viśvasmā itsvardṛśe sādhāraṇaṃ rajasturam#To all that look on it like heaven, speedy is the common people's passion.$gopāmṛtasya virbharat#The cowherd's ambrosia is spreading far and wide in all directions, filling the sky with its nectar like milkmaids.$punāno varivaskṛdhyūrjaṃ janāya girvaṇaḥ#Purifying, he hath made room for men's bath, a lover of song.$ |
aṣṭānucaram ekaikam aṣṭau dāsyāmi keśave dāsīnām aprajātānāṃ śubhānāṃ rukmavarcasām śatam asmai pradāsyāmi dāsānām api tāvataḥ āvikaṃ bahu susparśaṃ pārvatīyair upāhṛtam tad apy asmai pradāsyāmi sahasrāṇi daśāṣṭa ca ajinānāṃ sahasrāṇi cīnadeśodbhavāni ca tāny apy asmai pradāsyāmi yāvad arhati keśavaḥ divā rātrau ca bhāty eṣa sutejā vimalo maṇiḥ tam apy asmai pradāsyāmi tam apy arhati keśavaḥ ekenāpi pataty ahnā yojanāni caturdaśa yānam aśvatarīyuktaṃ dāsye tasmai tad apy aham yāvanti vāhanāny asya yāvantaḥ puruṣāś ca te tato ṣṭaguṇam apy asmai bhojyaṃ dāsyāmy ahaṃ sadā mama putrāś ca pautrāś ca sarve duryodhanād ṛte pratyudyāsyanti dāśārhaṃ rathair mṛṣṭair alaṃkṛtāḥ svalaṃkṛtāś ca kalyāṇyaḥ pādair eva sahasraśaḥ$I will give eight attendants to Keshava, and each of them will have eight followers. These maidservants were beautiful and possessed golden complexions. They had no offspring. I will give him one hundred slaves, as many as the slaves I have given him. There was wool that was extremely pleasant to the touch and it had been brought from the mountainous regions. I will give him eighteen thousand more. There were thousands of deerskin that had been brought from the country of China. I will give it to him, as much as Keshava deserves. This sparkling jewel is extremely energetic and shines day and night. I will give it to him, because Keshava deserves it. In a single day, it can travel fourteen yojanas. I will give him a vehicle that is yoked to mules. There are many kinds of mounts and there are many kinds of men. I will always give him eight times as much food. All of them are my sons and grandsons, with the exception of Duryodhana. Ornamented and yoked to chariots, they will counter Dasharhas son. Saṁghabhadra (TD 29, p. 384b9): Approbation (yin-k'o) with respect to an object is calledadhimukti. According to other masters, adhi signifies "superiority, sovereignty;" mukti siginifiesvimokṣa. Adhimukti is a dharma by virtue of which the mind exercises its sovereignty over an sensation etc. can arise.Nāgārjuna says that upto the moment when the socalledresult, e g, visual sensation arises, the organ of vision etc.will be only non-causes, and nothing can be produced out ofnon-causesNagarjuna urges a further argument. An organ of vision etc. There were thousands of well-ornamented and handsome foot soldiers. | aṣṭānucaram ekaikam aṣṭau dāsyāmi keśave#I will give eight attendants to Keshava, and each of them will have eight followers.$dāsīnām aprajātānāṃ śubhānāṃ rukmavarcasām#These maidservants were beautiful and possessed golden complexions. They had no offspring.$śatam asmai pradāsyāmi dāsānām api tāvataḥ#I will give him one hundred slaves, as many as the slaves I have given him.$āvikaṃ bahu susparśaṃ pārvatīyair upāhṛtam#There was wool that was extremely pleasant to the touch and it had been brought from the mountainous regions.$tad apy asmai pradāsyāmi sahasrāṇi daśāṣṭa ca#I will give him eighteen thousand more.$ajinānāṃ sahasrāṇi cīnadeśodbhavāni ca#There were thousands of deerskin that had been brought from the country of China.$tāny apy asmai pradāsyāmi yāvad arhati keśavaḥ#I will give it to him, as much as Keshava deserves.$divā rātrau ca bhāty eṣa sutejā vimalo maṇiḥ#This sparkling jewel is extremely energetic and shines day and night.$tam apy asmai pradāsyāmi tam apy arhati keśavaḥ#I will give it to him, because Keshava deserves it.$ekenāpi pataty ahnā yojanāni caturdaśa#In a single day, it can travel fourteen yojanas.$yānam aśvatarīyuktaṃ dāsye tasmai tad apy aham#I will give him a vehicle that is yoked to mules.$yāvanti vāhanāny asya yāvantaḥ puruṣāś ca te#There are many kinds of mounts and there are many kinds of men.$tato ṣṭaguṇam apy asmai bhojyaṃ dāsyāmy ahaṃ sadā#I will always give him eight times as much food.$mama putrāś ca pautrāś ca sarve duryodhanād ṛte#All of them are my sons and grandsons, with the exception of Duryodhana.$pratyudyāsyanti dāśārhaṃ rathair mṛṣṭair alaṃkṛtāḥ#Ornamented and yoked to chariots, they will counter Dasharhas son.$svalaṃkṛtāś ca kalyāṇyaḥ pādair eva sahasraśaḥ#There were thousands of well-ornamented and handsome foot soldiers.$ |
adhigaccha diśaṃ pūrvāṃ saśailavanakānanām tatra sītāṃ ca vaidehīṃ nilayaṃ rāvaṇasya ca mārgadhvaṃ giridurgeṣu vaneṣu ca nadīṣu ca nadīṃ bhāgīrathīṃ ramyāṃ sarayūṃ kauśikīṃ tathā kālindīṃ yamunāṃ ramyāṃ yāmunaṃ ca mahāgirim sarasvatīṃ ca sindhuṃ ca śoṇaṃ maṇinibhodakam mahīṃ kālamahīṃ caiva śailakānanaśobhitām brahmamālān videhāṃś ca mālavān kāśikosalān māgadhāṃś ca mahāgrāmān puṇḍrān vaṅgāṃs tathaiva ca pattanaṃ kośakārāṇāṃ bhūmiṃ ca rajatākarām sarvam etad vicetavyaṃ mṛgayadbhir tatas tataḥ rāmasya dayitāṃ bhāryāṃ sītāṃ daśarataḥ snuṣām samudram avagāḍhāṃś ca parvatān pattanāni ca mandarasya ca ye koṭiṃ saṃśritāḥ ke cid āyatām karṇaprāvaraṇāś caiva tathā cāpy oṣṭhakarṇakāḥ$Go to the eastern direction, with its mountains, forests and groves. Sita Vaidehi and Ravanas residence are there. Roam around in impenetrable mountains, forests and rivers. He saw the beautiful rivers Bhagirathi, Sarayu and Koushiki. There are the beautiful Kalindi and Yamuna and the great mountain Yamuna. The waters of Sarasvati and Sindhu are red, like jewels. The earth was like the earth at the time of destruction. It was adorned with mountains and forests. und DF konstituieren eine von dcn übrigen Has. abweichende Parallelversion) 60.zugeordneten Materials.Beginnen wir mit den Udiinavarga.Parnllelen in der Yogäeiira.;;.•I ..•. 1. I. Brahmamāla, Videha, Mālava, Kāśī and Kosala. möglich : There were the great villages of Magadha, Pundra and Vanga. Treasury stores shall have their towns and lands full of silver mines. Searching here and there, all the directions must be searched. Ramas beloved wife is Sita and Dasharathas daughter-in-law. There were mountains and habitations that were submerged in the ocean. 403) in support of the view that Manu having prescribed the sacraments of Nāmakaraṇa, Niṣkramaṇa, Annaprāśana, Chuḍā, Upanayaṇa and Keśānta, for the male child,—adds a verse (2.66) to the effect that ‘all this is to be done for the female child &c.&c.,—which makes it clear that the Upanayaṇa rite should be performed for the female child also; and the statement (in 2-67) that for women the ‘marriage’ constitutes the ‘upanayaṇa’ only provides a possible substitute for Upanayaṇa in the case of females. There are those who have sought refuge at the summit of Mandara. Others have sought refuge in a region that is extremely difficult to reach. There are those who cover their ears. Others have lips and ears. | adhigaccha diśaṃ pūrvāṃ saśailavanakānanām#Go to the eastern direction, with its mountains, forests and groves.$tatra sītāṃ ca vaidehīṃ nilayaṃ rāvaṇasya ca#Sita Vaidehi and Ravanas residence are there.$mārgadhvaṃ giridurgeṣu vaneṣu ca nadīṣu ca#Roam around in impenetrable mountains, forests and rivers.$nadīṃ bhāgīrathīṃ ramyāṃ sarayūṃ kauśikīṃ tathā#He saw the beautiful rivers Bhagirathi, Sarayu and Koushiki.$kālindīṃ yamunāṃ ramyāṃ yāmunaṃ ca mahāgirim#There are the beautiful Kalindi and Yamuna and the great mountain Yamuna.$sarasvatīṃ ca sindhuṃ ca śoṇaṃ maṇinibhodakam#The waters of Sarasvati and Sindhu are red, like jewels.$mahīṃ kālamahīṃ caiva śailakānanaśobhitām#The earth was like the earth at the time of destruction. It was adorned with mountains and forests.$brahmamālān videhāṃś ca mālavān kāśikosalān#Brahmamāla, Videha, Mālava, Kāśī and Kosala.$māgadhāṃś ca mahāgrāmān puṇḍrān vaṅgāṃs tathaiva ca#There were the great villages of Magadha, Pundra and Vanga.$pattanaṃ kośakārāṇāṃ bhūmiṃ ca rajatākarām#Treasury stores shall have their towns and lands full of silver mines.$sarvam etad vicetavyaṃ mṛgayadbhir tatas tataḥ#Searching here and there, all the directions must be searched.$rāmasya dayitāṃ bhāryāṃ sītāṃ daśarataḥ snuṣām#Ramas beloved wife is Sita and Dasharathas daughter-in-law.$samudram avagāḍhāṃś ca parvatān pattanāni ca#There were mountains and habitations that were submerged in the ocean.$mandarasya ca ye koṭiṃ saṃśritāḥ ke cid āyatām#There are those who have sought refuge at the summit of Mandara. Others have sought refuge in a region that is extremely difficult to reach.$karṇaprāvaraṇāś caiva tathā cāpy oṣṭhakarṇakāḥ#There are those who cover their ears. Others have lips and ears.$ |
grasamānās tato vande deva viśvaṃ bhavanmayam sato vināśasambandhān matparaṃ nikhilaṃ mṛṣā evamevodyate nātha tvayā saṃhāralīlayā dhyātam ātmupatiṣṭhata eva tvadvapur varada bhaktidhanānām apy acintyam akhilādbhutacintākartṛtāṃ prati ca te vijayante tāvakabhaktirasāsavasekād iva sukhitamarmamaṇḍalasphuritaiḥ nṛtyati vīrajano niśi vetālakulaiḥ kṛtotsāhaḥ ārabdhā bhavadabhinutir amunā yenāṅgakena mama śambho tenāparyantam imaṃ kālaṃ dṛḍham akhilam eva bhaviṣīṣṭa śrīharināmacintāmaṇi śrīgodrumacandrāya namaḥ prathamapariccheda śrīnāmamāhātmyasūcanā gadāi gaurāṅga jaya jāhnavā jīvana sītādvaita jaya śrīvāsādi bhakta gaṇa lavaṇa jaladhi tīre nīlācale śrī mandire$O god! I bow down before the universe, which is pervaded by you. Inasmuch as the existent is related to destruction, all that is external to me must be false. O lord! In that way, you have attempted to create everything in the sport of destruction. O giver of boons, to those who are rich in devotion, your body, when meditated upon, becomes stabilized. They are victorious over even the inconceivable and all wonders of thought. Throbbing in the circle of their soft hearts, they seemed sprinkled with the nectar of devotion to you. Heroes dance in the night, Enthused by hordes of vetālas. O Śambhu, my salutation to you has been begun by this body of mine. 327. The five powers (ṛddhyādika) are, for humans, either vairāgyalābhika (= abhijñāphala)or tarkavidyauṣadhakarmakṛta, not upapattilābhika.328. Upapattilābhikaṁ hi nāma yad upapattikāla eva sarveṣāṁ nisargato labhyate/ na tu yat Therefore, for an infinitely long period of time, You will remain the desired object. Śrī Hari Nāmā Cintāmaṇi [Citravṛtta-maṇi? ] Homage to Śrīrodraścandra. End of Canto : An Invitation to Pray and a Visit to the Monastery at Anurādha- pura. ~.!.2. I. ~. 1. The description of the greatness of the name Śrī. O Jānhavi, victory to you, O vital breath of life! Be victorious, O Sītā, O lord of Lakṣmī. Be victorious, O Gaṇa of the devotees of Śrī Vāsa and others. On the shore of the salt ocean, On Nīla mountain, in Śrī Mandira, | grasamānās tato vande deva viśvaṃ bhavanmayam#O god! I bow down before the universe, which is pervaded by you.$sato vināśasambandhān matparaṃ nikhilaṃ mṛṣā#Inasmuch as the existent is related to destruction, all that is external to me must be false.$evamevodyate nātha tvayā saṃhāralīlayā#O lord! In that way, you have attempted to create everything in the sport of destruction.$dhyātam ātmupatiṣṭhata eva tvadvapur varada bhaktidhanānām#O giver of boons, to those who are rich in devotion, your body, when meditated upon, becomes stabilized.$apy acintyam akhilādbhutacintākartṛtāṃ prati ca te vijayante#They are victorious over even the inconceivable and all wonders of thought.$tāvakabhaktirasāsavasekād iva sukhitamarmamaṇḍalasphuritaiḥ#Throbbing in the circle of their soft hearts, they seemed sprinkled with the nectar of devotion to you.$nṛtyati vīrajano niśi vetālakulaiḥ kṛtotsāhaḥ#Heroes dance in the night, Enthused by hordes of vetālas.$ārabdhā bhavadabhinutir amunā yenāṅgakena mama śambho#O Śambhu, my salutation to you has been begun by this body of mine.$tenāparyantam imaṃ kālaṃ dṛḍham akhilam eva bhaviṣīṣṭa#Therefore, for an infinitely long period of time, You will remain the desired object.$śrīharināmacintāmaṇi#Śrī Hari Nāmā Cintāmaṇi [Citravṛtta-maṇi? ]$śrīgodrumacandrāya namaḥ#Homage to Śrīrodraścandra.$prathamapariccheda#End of Canto : An Invitation to Pray and a Visit to the Monastery at Anurādha- pura.$śrīnāmamāhātmyasūcanā#The description of the greatness of the name Śrī.$gadāi gaurāṅga jaya jāhnavā jīvana#O Jānhavi, victory to you, O vital breath of life!$sītādvaita jaya śrīvāsādi bhakta gaṇa#Be victorious, O Sītā, O lord of Lakṣmī. Be victorious, O Gaṇa of the devotees of Śrī Vāsa and others.$lavaṇa jaladhi tīre nīlācale śrī mandire#On the shore of the salt ocean, On Nīla mountain, in Śrī Mandira,$ |
yadāroḍhuṃ dūrān milati kila kailāsaśikhari bhramākrāntasvānto giriśasuhṛdaḥ kiṅkaragaṇaḥ ruvan yāhi svairaṃ caramadaśayā cumbitaruco nitambinyo vṛndāvanabhuvi sakhe santi bahavaḥ parāvartiṣyante tulitamurajinnūpuraravāt tavādhvānāt tāsāṃ bahirapi gatāḥ kṣipramasavaḥ tvamāsīnaḥ śākhāntaramilitacaṇḍatviṣi sukhaṃ dadhīthā bhāṇḍīre kṣaṇamapi ghanaśyāmalarucau tato haṃsaṃ bibhrannikhilanabhasaścitramiṣayā sa vardhiṣṇuṃ viṣṇuṃ kalitadaracakraṃ tulayitā tvamaṣṭābhirnetrairvigaladamalapremasalilair muhuḥ siktastambāṃ catura caturāsyasthitibhuvam jihīthāḥ vikhyātāṃ sphutamiha bhavadbāndhavarathaṃ$It is said that when Aruṇḍū on the peak of Kailāsa meets you from a distance, then you will not be able to see him. The attendants, friends of Śiva, had their minds overwhelmed by confusion. Go wherever you want, weeping, With your lower lip kissed by the upper one. Friend, there are many women with beautiful hips in the land of Vṛndāvana. p. 77.17-20p. 81.22p. 83.9 They will turn away from the city, Waiting for the conqueror of Mura. Your lifebreaths have left and departed swiftly, beyond the path travelled by those women. ihm als Scheinentfaltung der (ihm unterliegenden) Geistigkeit (caitanya~) zukommt, und das (angesichts der ursprünglichen Einheit aller You sit comfortably in a corner of the branches, where the rays of the moon have joined together. For even a moment you should hold fast to your vessels that are as dark as clouds. Then, assuming the form of a swan, he traverses the whole sky under the guise of a picture. 56. The refutation of the definition of Percep- Viṣṇu and Vardhiṣṇu were weighed in the balance with the wheel having holes. >I* pratiṣṭhā is the setting-up or consecrating of religious objects, books, images, thankas,&c., and is so translated in full to distinguish it from abhişeka, also translated by 'con-secration'. Text has literally: 'the excellent characteristic (= nature) of consecration'.Concerning this rite see also TPS i, pp. 308-16.2 According to Bh (xv. 2686 3) the former tantras are the Tattvasamgraha and so on. You have eight eyes that are overflowing with unblemished tears of love. The pillars have been sprinkled repeatedly And the ground has an area of four entrances. You are renowned and it is evident that you are the chariot of your well-wishers. | yadāroḍhuṃ dūrān milati kila kailāsaśikhari#It is said that when Aruṇḍū on the peak of Kailāsa meets you from a distance, then you will not be able to see him.$bhramākrāntasvānto giriśasuhṛdaḥ kiṅkaragaṇaḥ#The attendants, friends of Śiva, had their minds overwhelmed by confusion.$ruvan yāhi svairaṃ caramadaśayā cumbitaruco#Go wherever you want, weeping, With your lower lip kissed by the upper one.$nitambinyo vṛndāvanabhuvi sakhe santi bahavaḥ#Friend, there are many women with beautiful hips in the land of Vṛndāvana.$parāvartiṣyante tulitamurajinnūpuraravāt#They will turn away from the city, Waiting for the conqueror of Mura.$tavādhvānāt tāsāṃ bahirapi gatāḥ kṣipramasavaḥ#Your lifebreaths have left and departed swiftly, beyond the path travelled by those women.$tvamāsīnaḥ śākhāntaramilitacaṇḍatviṣi sukhaṃ#You sit comfortably in a corner of the branches, where the rays of the moon have joined together.$dadhīthā bhāṇḍīre kṣaṇamapi ghanaśyāmalarucau#For even a moment you should hold fast to your vessels that are as dark as clouds.$tato haṃsaṃ bibhrannikhilanabhasaścitramiṣayā#Then, assuming the form of a swan, he traverses the whole sky under the guise of a picture.$sa vardhiṣṇuṃ viṣṇuṃ kalitadaracakraṃ tulayitā#Viṣṇu and Vardhiṣṇu were weighed in the balance with the wheel having holes.$tvamaṣṭābhirnetrairvigaladamalapremasalilair#You have eight eyes that are overflowing with unblemished tears of love.$muhuḥ siktastambāṃ catura caturāsyasthitibhuvam#The pillars have been sprinkled repeatedly And the ground has an area of four entrances.$jihīthāḥ vikhyātāṃ sphutamiha bhavadbāndhavarathaṃ#You are renowned and it is evident that you are the chariot of your well-wishers.$ |
bhīṣmo hi samare kruddho hanyāl lokāṃś carācarān sa kathaṃ pāṇḍavaṃ yuddhe nātarat saṃjayaujasā śṛṇu rājan sthiro bhūtvā yuddham etat sudāruṇam na śakyaḥ pāṇḍavo jetuṃ devair api savāsavaiḥ droṇas tu niśitair bāṇair dhṛṣṭadyumnam ayodhayat sārathiṃ cāsya bhallena rathanīḍād apātayat tasyātha caturo vāhāṃś caturbhiḥ sāyakottamaiḥ pīḍayām āsa saṃkruddho dhṛṣṭadyumnasya māriṣa dhṛṣṭadyumnas tato droṇaṃ navatyā niśitaiḥ śaraiḥ vivyādha prahasan vīras tiṣṭha tiṣṭheti cābravīt tataḥ punar ameyātmā bhāradvājaḥ pratāpavān śaraiḥ pracchādayām āsa dhṛṣṭadyumnam amarṣaṇam ādade ca śaraṃ ghoraṃ pārṣatasya vadhaṃ prati śakrāśanisamasparśaṃ mṛtyudaṇḍam ivāparam$When Bhishma is enraged in battle, he can destroy all the mobile and immobile objects in the worlds. How is it, Sānjaya, that he did not conquer the Pāndavas in battle with his power? O king! Be patient and listen to this extremely terrible account of the battle. The Pāndavas are incapable of being defeated even by the gods with Vāsava at their head. Drona used sharp arrows to fight with Dhrishtadyumna. strateness of these words also, which is an absordity. With a spearheaded arrow, he felled his charioteer from the chariot. He used four supreme arrows to slay his four horses. O venerable one! He then angrily struck Dhrishtadyumna on the chest with a kshurapra arrow that had been sharpened on stone. Dhrishtadyumna pierced Drona with ninety sharp arrows. Asking him to wait, the brave one laughed and pierced him with sharp arrows. Bharadvajas powerful son was immeasurable in his soul. He enveloped the intolerant Dhrishtadyumna with arrows. With a desire to kill Parshata, he then took up a terrible arrow. It was like Shakra's thunderbolt to the touch, like another staff of death. | bhīṣmo hi samare kruddho hanyāl lokāṃś carācarān#When Bhishma is enraged in battle, he can destroy all the mobile and immobile objects in the worlds.$sa kathaṃ pāṇḍavaṃ yuddhe nātarat saṃjayaujasā#How is it, Sānjaya, that he did not conquer the Pāndavas in battle with his power?$śṛṇu rājan sthiro bhūtvā yuddham etat sudāruṇam#O king! Be patient and listen to this extremely terrible account of the battle.$na śakyaḥ pāṇḍavo jetuṃ devair api savāsavaiḥ#The Pāndavas are incapable of being defeated even by the gods with Vāsava at their head.$droṇas tu niśitair bāṇair dhṛṣṭadyumnam ayodhayat#Drona used sharp arrows to fight with Dhrishtadyumna.$sārathiṃ cāsya bhallena rathanīḍād apātayat#With a spearheaded arrow, he felled his charioteer from the chariot.$tasyātha caturo vāhāṃś caturbhiḥ sāyakottamaiḥ#He used four supreme arrows to slay his four horses.$pīḍayām āsa saṃkruddho dhṛṣṭadyumnasya māriṣa#O venerable one! He then angrily struck Dhrishtadyumna on the chest with a kshurapra arrow that had been sharpened on stone.$dhṛṣṭadyumnas tato droṇaṃ navatyā niśitaiḥ śaraiḥ#Dhrishtadyumna pierced Drona with ninety sharp arrows.$vivyādha prahasan vīras tiṣṭha tiṣṭheti cābravīt#Asking him to wait, the brave one laughed and pierced him with sharp arrows.$tataḥ punar ameyātmā bhāradvājaḥ pratāpavān#Bharadvajas powerful son was immeasurable in his soul.$śaraiḥ pracchādayām āsa dhṛṣṭadyumnam amarṣaṇam#He enveloped the intolerant Dhrishtadyumna with arrows.$ādade ca śaraṃ ghoraṃ pārṣatasya vadhaṃ prati#With a desire to kill Parshata, he then took up a terrible arrow.$śakrāśanisamasparśaṃ mṛtyudaṇḍam ivāparam#It was like Shakra's thunderbolt to the touch, like another staff of death.$ |
evaṃ saptadaśaṃ dehaṃ vṛtaṃ ṣoḍaśabhir guṇaiḥ manīṣī manasā viprāḥ paśyaty ātmānam ātmani na hy ayaṃ cakṣuṣā dṛśyo na ca sarvair apīndriyaiḥ manasā tu pradīptena mahān ātmā prakāśate aśabdasparśarūpaṃ tac cārasāgandham avyayam aśarīraṃ śarīre sve nirīkṣeta nirindriyam avyaktaṃ sarvadeheṣu martyeṣu paramārcitam yo nupaśyati sa pretya kalpate brahmabhūyataḥ vidyāvinayasaṃpanna brāhmaṇe gavi hastini śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ sa hi sarveṣu bhūteṣu jaṅgameṣu dhruveṣu ca vasaty eko mahān ātmā yena sarvam idaṃ tatam sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani yadā paśyati bhūtātmā brahma saṃpadyate tadā yāvān ātmani vedātmā tāvān ātmā parātmani$In this way, the seventeenth body is surrounded by sixteen qualities. O brahmanas! A learned person uses his mind to see the atman inside his own self. It cannot be seen through the eye or comprehended through all the senses. The great atman manifests itself through the lamp of the mind. Its form is without sound and touch. It is immutable, with movement and smell. 1 27coming about (abhinirvrtti, i.e., entrance into a new existence) being takenviji1iin a' S1 In ones own body, one can see that which is without a body and without senses. It is unmanifest and exists in all bodies. It is supremely worshipped among mortals. If a person does not see this, when he dies, he obtains the brahman. xxxiv5. (c) By way of the absence of conceptual differentiation6. (d) By way of objections and their refutations Excellence in learning and humility does not exist for a brahmana who possesses cows and elephants. There are five kinds of people who look on a dog and a shvapaka equally. He is in all beings, mobile and immobile. There is one great atman that pervades everything and all this is pervaded by it. The atman is in all beings and all beings are in the atman. When the atman in creatures sees this, it unites with the brahman. The extent to which ones own self is known, the extent to which ones own self is known, is the extent to which ones own self is known as being in relation to others. | evaṃ saptadaśaṃ dehaṃ vṛtaṃ ṣoḍaśabhir guṇaiḥ#In this way, the seventeenth body is surrounded by sixteen qualities.$manīṣī manasā viprāḥ paśyaty ātmānam ātmani#O brahmanas! A learned person uses his mind to see the atman inside his own self.$na hy ayaṃ cakṣuṣā dṛśyo na ca sarvair apīndriyaiḥ#It cannot be seen through the eye or comprehended through all the senses.$manasā tu pradīptena mahān ātmā prakāśate#The great atman manifests itself through the lamp of the mind.$aśabdasparśarūpaṃ tac cārasāgandham avyayam#Its form is without sound and touch. It is immutable, with movement and smell.$aśarīraṃ śarīre sve nirīkṣeta nirindriyam#In ones own body, one can see that which is without a body and without senses.$avyaktaṃ sarvadeheṣu martyeṣu paramārcitam#It is unmanifest and exists in all bodies. It is supremely worshipped among mortals.$yo nupaśyati sa pretya kalpate brahmabhūyataḥ#If a person does not see this, when he dies, he obtains the brahman.$vidyāvinayasaṃpanna brāhmaṇe gavi hastini#Excellence in learning and humility does not exist for a brahmana who possesses cows and elephants.$śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ#There are five kinds of people who look on a dog and a shvapaka equally.$sa hi sarveṣu bhūteṣu jaṅgameṣu dhruveṣu ca#He is in all beings, mobile and immobile.$vasaty eko mahān ātmā yena sarvam idaṃ tatam#There is one great atman that pervades everything and all this is pervaded by it.$sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani#The atman is in all beings and all beings are in the atman.$yadā paśyati bhūtātmā brahma saṃpadyate tadā#When the atman in creatures sees this, it unites with the brahman.$yāvān ātmani vedātmā tāvān ātmā parātmani#The extent to which ones own self is known, the extent to which ones own self is known, is the extent to which ones own self is known as being in relation to others.$ |
pāvamānīrdadhantu na imaṃ lokamatho amum kāmāntsamardhayantu no devīrdevaiḥ samāhṛtāḥ yena devāḥ pavitreṇātmānaṃ punate sadā tena sahasradhāreṇa pāvamānīḥ punantu naḥ pāvamānīḥ svastyayanīstābhirgacchati nāndanam puṇyāṃśca bhakṣānbhakṣayatyamṛtatvaṃ ca gacchati aganma mahā namasā yaviṣṭhaṃ yo dīdāya samiddhaḥ sve duroṇe citrabhānuṃ rodasī antarurvī svāhutaṃ viśvataḥ pratyañcam sa mahnā viśvā duritāni sāhvānagni ṣṭave dama ā jātavedāḥ sa no rakṣiṣadduritādavadyādasmāngṛṇata uta no maghonaḥ tvaṃ varuṇa uta mitro agne tvāṃ vardhanti matibhirvasiṣṭhāḥ tve vasu suṣaṇanāni santu yūyaṃ pāta svastibhiḥ sadā naḥ mahāṃ indro ya ojasā parjanyo vṛṣṭimāṃ iva stomairvatsasya vāvṛdhe$May the purifiers bestow upon us This world and also yonder. May the goddesses, brought together by the gods, fulfil our desires. That is the purifier through which the gods always purify themselves. With that of a thousand streams may the Pāvamānī verses purify us. There are pāvamānī verses and svastyayāni verses. With these one goes to Nandana. Consuming these auspicious foods, one attains immortality. With great reverence we have come to the youngest, Who, kindled in his dwelling, hath shone forth. Citrabhānu, between the two worlds, The well-worshipped one, on all sides turned to the west; He with his great might destroyed all obstacles; Agni, the knower of beings, tamed him when he praised him. May he protect us from misfortune, May he favour us who sing his praise [], And from the bounteous ones. Thou art Varuna and Mitra, O Agni, The Vasishthas exalt thee with their hymns. In thee be treasures that bring prosperity; Do ye protect us ever with blessings. Indra is great in his energy, like Parjanya showering down rain. With the praises of Vatsa he hath waxed great. | pāvamānīrdadhantu na imaṃ lokamatho amum#May the purifiers bestow upon us This world and also yonder.$kāmāntsamardhayantu no devīrdevaiḥ samāhṛtāḥ#May the goddesses, brought together by the gods, fulfil our desires.$yena devāḥ pavitreṇātmānaṃ punate sadā#That is the purifier through which the gods always purify themselves.$tena sahasradhāreṇa pāvamānīḥ punantu naḥ#With that of a thousand streams may the Pāvamānī verses purify us.$pāvamānīḥ svastyayanīstābhirgacchati nāndanam#There are pāvamānī verses and svastyayāni verses. With these one goes to Nandana.$puṇyāṃśca bhakṣānbhakṣayatyamṛtatvaṃ ca gacchati#Consuming these auspicious foods, one attains immortality.$aganma mahā namasā yaviṣṭhaṃ yo dīdāya samiddhaḥ sve duroṇe#With great reverence we have come to the youngest, Who, kindled in his dwelling, hath shone forth.$citrabhānuṃ rodasī antarurvī svāhutaṃ viśvataḥ pratyañcam#Citrabhānu, between the two worlds, The well-worshipped one, on all sides turned to the west;$sa mahnā viśvā duritāni sāhvānagni ṣṭave dama ā jātavedāḥ#He with his great might destroyed all obstacles; Agni, the knower of beings, tamed him when he praised him.$sa no rakṣiṣadduritādavadyādasmāngṛṇata uta no maghonaḥ#May he protect us from misfortune, May he favour us who sing his praise [], And from the bounteous ones.$tvaṃ varuṇa uta mitro agne tvāṃ vardhanti matibhirvasiṣṭhāḥ#Thou art Varuna and Mitra, O Agni, The Vasishthas exalt thee with their hymns.$tve vasu suṣaṇanāni santu yūyaṃ pāta svastibhiḥ sadā naḥ#In thee be treasures that bring prosperity; Do ye protect us ever with blessings.$mahāṃ indro ya ojasā parjanyo vṛṣṭimāṃ iva#Indra is great in his energy, like Parjanya showering down rain.$stomairvatsasya vāvṛdhe#With the praises of Vatsa he hath waxed great.$ |
tato gāndhāranṛpatiḥ kṛtapraticikīrṣayā tataḥ śaktiṃ mahāghorāṃ kālarātrim ivodyatām preṣayām āsa saṃkruddhaḥ pāṇḍavaṃ prati saubalaḥ tām āpatantīṃ sahasā śaraiḥ kāñcanabhūṣaṇaiḥ tridhā ciccheda samare sahadevo hasann iva sā papāta tridhā chinnā bhūmau kanakabhūṣaṇā śīryamāṇā yathā dīptā gaganād vai śatahradā śaktiṃ vinihatāṃ dṛṣṭvā saubalaṃ ca bhayārditam dudruvus tāvakāḥ sarve bhaye jāte sasaubalāḥ athotkruṣṭaṃ mahad dhy āsīt pāṇḍavair jitakāśibhiḥ dhārtarāṣṭrās tataḥ sarve prāyaśo vimukhābhavan tān vai vimanaso dṛṣṭvā mādrīputraḥ pratāpavān śarair anekasāhasrair vārayām āsa saṃyuge tato gāndhārakair guptaṃ pṛṣṭhair aśvair jaye dhṛtam āsasāda raṇe yāntaṃ sahadevo tha saubalam svam aṃśam avaśiṣṭaṃ sa saṃsmṛtya śakuniṃ nṛpa$The king of Gandhara desired to exact vengeance. That javelin was extremely terrible and arose like the night of destruction. Sūbala's son angrily fired it at the Panchāla prince. Gold-decorated arrows descended violently. However, in that battle, Sahadeva seemed to be laughing. He sliced it down into three fragments. Shattered into three and decorated with gold, it fell down on the ground. 1932I.e. , in Skt., an objective genitive. In Tibetan, rnam par rig pa may be construed with a directobj ect (see § 399.3.2 with fn. 1 966; cf. also fn. 1 3 1 3 ) or with la (e. g . , TrBh **7,4 and 6f yul la rnampar rig pa *7,3f vijnaptir vi�ayasya and vi�ayavijnapti ).=1933 It was as if blazing thunder had fallen from the sky, with flashes of lightning. KathavatthuKv-aKathavatthu-anhakatha On seeing that the javelin had been destroyed, Soubala was overcome by fear. When that fear was engendered, all those on your side fled, together with Soubala. The Pāndavas, eager for victory, then let out a massive shout. Almost all those on the side of the sons of Dhritarashtra retreated. Madris powerful son saw that they were distressed in their minds. 113a. Hs. -sCU[lkha-.sre?p~;4. In that encounter, he repulsed him with many thousands of arrows. Protected by the horses from Gandhara, it was on Jayadrathas back. Published as fasc.1, vol.VII of A History of Indian Literature, ed.J. Sahadeva then confronted Sūbala's son as he advanced in battle. O king! He remembered Shakuni, the one who had been left as his share. | tato gāndhāranṛpatiḥ kṛtapraticikīrṣayā#The king of Gandhara desired to exact vengeance.$tataḥ śaktiṃ mahāghorāṃ kālarātrim ivodyatām#That javelin was extremely terrible and arose like the night of destruction.$preṣayām āsa saṃkruddhaḥ pāṇḍavaṃ prati saubalaḥ#Sūbala's son angrily fired it at the Panchāla prince.$tām āpatantīṃ sahasā śaraiḥ kāñcanabhūṣaṇaiḥ#Gold-decorated arrows descended violently.$tridhā ciccheda samare sahadevo hasann iva#However, in that battle, Sahadeva seemed to be laughing. He sliced it down into three fragments.$sā papāta tridhā chinnā bhūmau kanakabhūṣaṇā#Shattered into three and decorated with gold, it fell down on the ground.$śīryamāṇā yathā dīptā gaganād vai śatahradā#It was as if blazing thunder had fallen from the sky, with flashes of lightning.$śaktiṃ vinihatāṃ dṛṣṭvā saubalaṃ ca bhayārditam#On seeing that the javelin had been destroyed, Soubala was overcome by fear.$dudruvus tāvakāḥ sarve bhaye jāte sasaubalāḥ#When that fear was engendered, all those on your side fled, together with Soubala.$athotkruṣṭaṃ mahad dhy āsīt pāṇḍavair jitakāśibhiḥ#The Pāndavas, eager for victory, then let out a massive shout.$dhārtarāṣṭrās tataḥ sarve prāyaśo vimukhābhavan#Almost all those on the side of the sons of Dhritarashtra retreated.$tān vai vimanaso dṛṣṭvā mādrīputraḥ pratāpavān#Madris powerful son saw that they were distressed in their minds.$śarair anekasāhasrair vārayām āsa saṃyuge#In that encounter, he repulsed him with many thousands of arrows.$tato gāndhārakair guptaṃ pṛṣṭhair aśvair jaye dhṛtam#Protected by the horses from Gandhara, it was on Jayadrathas back.$āsasāda raṇe yāntaṃ sahadevo tha saubalam#Sahadeva then confronted Sūbala's son as he advanced in battle.$svam aṃśam avaśiṣṭaṃ sa saṃsmṛtya śakuniṃ nṛpa#O king! He remembered Shakuni, the one who had been left as his share.$ |
vasiṣṭhaṃ vāmadevaṃ ca bhrātṝṃś ca sahanaigamān tato dvijā vasiṣṭhena sārdham aṣṭau praveśitāḥ rājānaṃ devasaṃkāśaṃ vardhasveti tato bruvan kātyāyano tha jābālir gautamo nāradas tathā ete dvijarṣabhāḥ sarve āganeṣūpaveśitāḥ mantriṇo naigamāś caiva yathārham anukūlataḥ teṣāṃ samupaviṣṭānāṃ sarveṣāṃ dīptatejasām raghavaḥ sarvam ācaṣṭe dvijo yasmāt praroditi tasya tadvacanaṃ śrutvā rājño dīnasya nāradaḥ pratyuvāca śubhaṃ vākyam ṛṣīṇāṃ saṃnidhau nṛpam śṛṇu rājan yathākāle prāpto yaṃ bālasaṃkṣayaḥ śrutvā kartavyatāṃ vīra kuruṣva raghunandana purā kṛtayuge rāma brāhmaṇā vai tapasvinaḥ abrāhmaṇas tadā rājan na tapasvī kathaṃ cana tasmin yuge prajvalite brahmabhūte anāvṛte$Vasishtha met Vamadeva, his brothers and the merchants. Then eight brāhmaṇas entered with Vasiṣṭha. They told the king, who was like a god, May you prosper. The king also said, May you be prosperous. O descendant of the Bharata lineage! On hearing these words, all the kings were delighted and honoured each other in accordance with what they deserved. Kātyāyana, Jābāli, Gautama and then Nārada. All the bulls among brahmanas have been made to sit down in the courts. . The ministers and the merchants, according to their merits, Will reciprocate as they deserve. All of them sat down, blazing in their energy. Raghava told him everything, about why the brahmana was weeping. On hearing the words of the distressed king, Narada was delighted and comforted him. In the presence of the rishis, he replied to the king in these auspicious words. O king! Listen to how this boys destruction came about in due course. O brave one! O descendant of the Raghu lineage! Having heard, do what must be done. O Rama! Earlier, in krita yuga, the brahmanas were ascetics. O king! At that time, there was no ascetic who was not a brahmana. In that yuga, the brahman was unblemished and blazed forth. | vasiṣṭhaṃ vāmadevaṃ ca bhrātṝṃś ca sahanaigamān#Vasishtha met Vamadeva, his brothers and the merchants.$tato dvijā vasiṣṭhena sārdham aṣṭau praveśitāḥ#Then eight brāhmaṇas entered with Vasiṣṭha.$rājānaṃ devasaṃkāśaṃ vardhasveti tato bruvan#They told the king, who was like a god, May you prosper. The king also said, May you be prosperous. O descendant of the Bharata lineage! On hearing these words, all the kings were delighted and honoured each other in accordance with what they deserved.$kātyāyano tha jābālir gautamo nāradas tathā#Kātyāyana, Jābāli, Gautama and then Nārada.$ete dvijarṣabhāḥ sarve āganeṣūpaveśitāḥ#All the bulls among brahmanas have been made to sit down in the courts.$mantriṇo naigamāś caiva yathārham anukūlataḥ#. The ministers and the merchants, according to their merits, Will reciprocate as they deserve.$teṣāṃ samupaviṣṭānāṃ sarveṣāṃ dīptatejasām#All of them sat down, blazing in their energy.$raghavaḥ sarvam ācaṣṭe dvijo yasmāt praroditi#Raghava told him everything, about why the brahmana was weeping.$tasya tadvacanaṃ śrutvā rājño dīnasya nāradaḥ#On hearing the words of the distressed king, Narada was delighted and comforted him.$pratyuvāca śubhaṃ vākyam ṛṣīṇāṃ saṃnidhau nṛpam#In the presence of the rishis, he replied to the king in these auspicious words.$śṛṇu rājan yathākāle prāpto yaṃ bālasaṃkṣayaḥ#O king! Listen to how this boys destruction came about in due course.$śrutvā kartavyatāṃ vīra kuruṣva raghunandana#O brave one! O descendant of the Raghu lineage! Having heard, do what must be done.$purā kṛtayuge rāma brāhmaṇā vai tapasvinaḥ#O Rama! Earlier, in krita yuga, the brahmanas were ascetics.$abrāhmaṇas tadā rājan na tapasvī kathaṃ cana#O king! At that time, there was no ascetic who was not a brahmana.$tasmin yuge prajvalite brahmabhūte anāvṛte#In that yuga, the brahman was unblemished and blazed forth.$ |
dadṛśāte mahātmānau lokapālam apāṃ patim tatra devarṣisadṛśīṃ pūjāṃ prāpa sa nāradaḥ mahendrasadṛśīṃ caiva mātaliḥ pratyapadyata tāv ubhau prītamanasau kāryavattāṃ nivedya ha varuṇenābhyanujñātau nāgalokaṃ viceratuḥ nāradaḥ sarvabhūtānām antarbhūminivāsinām jānaṃś cakāra vyākhyānaṃ yantuḥ sarvam aśeṣataḥ dṛṣṭas te varuṇas tāta putrapautrasamāvṛtaḥ paśyodakapateḥ sthānaṃ sarvatobhadram ṛddhimat eṣa putro mahāprājño varuṇasyeha gopateḥ eṣa taṃ śīlavṛttena śaucena ca viśiṣyate eṣo sya putro bhimataḥ puṣkaraḥ puṣkarekṣaṇaḥ rūpavān darśanīyaś ca somaputryā vṛtaḥ patiḥ jyotsnākālīti yām āhur dvitīyāṃ rūpataḥ śriyam$The great-souled ones saw the guardian of the world, the lord of the waters. There, Narada received the homage due to a devarshi. Matali obtained one who was like the great Indra. Both of them were delighted in their minds and told each other what they had to do. With Varunas permission, they roamed around in the world of the serpents. Among all the beings who reside in the nether regions, Narada is foremost. He knew everything and recounted it in detail to his companion. O son! You have seen Varuna, surrounded by his sons and grandsons. Behold the prosperous region of the lord of the waters. It is auspicious in every way. O immensely wise one! This is the son of Varuna, the lord of the cows. to a slight extent, future workers in the same field.By way of atoning for this deficiency of the translation,it is proposed to give here a readable resume of the teachingsof the Yogasutras. Als Beispiel für eine Realisierung dieser Möglichkeit mag hier dieTrimiikti (s. Anm. 65) genügen. Vgl. ferner Si 20 a 25ff. (Übers. V. La VallBePoussin [s. Anrn. 193, P. 235). Für eine ausführlichere Behandlung dieserLehre und ihrer Entwicklung muß ich wieder auf die in Anm. 13 erwähnteStudie verweisen.Näheres wiederum in der in Anm. 13 erwähnten Arbeit.konnten die Sinnesvermögen ja wegen ihrer Unwahrnehmbarkeit nichtgefaßt werden. Es blieb daher nichts anderes übrig, als den Begriff des However, he is specially distinguished because of his good conduct and purity. This lotus-eyed Puṣkara is the son of Bhīmat. The one who has been chosen as a husband by Somas daughter will be handsome and will be a sight to behold. She is known as Jyotishna Kali and she is second only to Shri in her beauty. | dadṛśāte mahātmānau lokapālam apāṃ patim#The great-souled ones saw the guardian of the world, the lord of the waters.$tatra devarṣisadṛśīṃ pūjāṃ prāpa sa nāradaḥ#There, Narada received the homage due to a devarshi.$mahendrasadṛśīṃ caiva mātaliḥ pratyapadyata#Matali obtained one who was like the great Indra.$tāv ubhau prītamanasau kāryavattāṃ nivedya ha#Both of them were delighted in their minds and told each other what they had to do.$varuṇenābhyanujñātau nāgalokaṃ viceratuḥ#With Varunas permission, they roamed around in the world of the serpents.$nāradaḥ sarvabhūtānām antarbhūminivāsinām#Among all the beings who reside in the nether regions, Narada is foremost.$jānaṃś cakāra vyākhyānaṃ yantuḥ sarvam aśeṣataḥ#He knew everything and recounted it in detail to his companion.$dṛṣṭas te varuṇas tāta putrapautrasamāvṛtaḥ#O son! You have seen Varuna, surrounded by his sons and grandsons.$paśyodakapateḥ sthānaṃ sarvatobhadram ṛddhimat#Behold the prosperous region of the lord of the waters. It is auspicious in every way.$eṣa putro mahāprājño varuṇasyeha gopateḥ#O immensely wise one! This is the son of Varuna, the lord of the cows.$eṣa taṃ śīlavṛttena śaucena ca viśiṣyate#However, he is specially distinguished because of his good conduct and purity.$eṣo sya putro bhimataḥ puṣkaraḥ puṣkarekṣaṇaḥ#This lotus-eyed Puṣkara is the son of Bhīmat.$rūpavān darśanīyaś ca somaputryā vṛtaḥ patiḥ#The one who has been chosen as a husband by Somas daughter will be handsome and will be a sight to behold.$jyotsnākālīti yām āhur dvitīyāṃ rūpataḥ śriyam#She is known as Jyotishna Kali and she is second only to Shri in her beauty.$ |
hitvābhiṣekaṃ prakṛtaṃ prajābhiḥ pratyāninīṣur vinayena rāmaṃ prāyādaraṇyaṃ bharataḥ sapauraḥ śīghrāyamāṇaiḥ kakubhośnuvānair janairapanthānamupetya sṛptaiḥ śokādabhūṣairapi bhūś cakāsā ñcakāra nāgendrarathāśvamiśraiḥ uccikyire puṣpaphalaṃ vanāni sasnuḥ pit n pipriyurāpagāsu āreṭuritvā pulinānyaśaṅkaṃ chāyāṃ samāśritya viśaśramuśca saṃprāpya tīraṃ tamasāpagāyā gaṅgāmbusamparkaviśuddhibhājaḥ vigāhituṃ yāmunamabmu puṇyaṃ yayur niruddhaśramavṛttayas te īyur bharadvājamuner niketaṃ yasmin viśaśrāma sametya rāmaḥ$The subjects have cast aside the rites of consecration, as they used to do earlier. Eager to return Rāma with humility, Bharata went with the citizens to the forest. The people were in a hurry to get out of the city, and when they found no way, they ran hither and thither with uplifted voices. The earth was lit up with the brilliance of elephants, chariots and horses mingled with their masses of splendour due to grief. The forests reaped flowers and fruit. Even though he had bathed, his dear friend did not go to the cows. in Having approached, without fear, the sandy shore of Narmadā full of many trees and creepers, he said to his charioteer: Listen, gentle one, I shall tell you what is going on in the forest near the bank of the Yamunā. " The charioteer replied: It is not proper for me to They rested under the shade. They reached the banks of the Tamasa River, which was purified by the touch of the waters of the Ganga. Having restrained their fatigue, they proceeded to bathe in the sacred waters of the Yamuna. 488);—in Hemādri (Śrāddha, p.675);—in Gadādharapaddhati, (Kāla, p.549);—and in Smṛtisāroddhāra, (p.277).Viṣṇu (9.14, 17, 24).—‘He should offer metallic vessels;—specially those of silver;—whatever is offered with a vessel—howsoever small—made of gold or silver or rhinoceros-horn or Udumbara wood,—becomes imperishable.’Yājñavalkya (1.237).—‘The remnant of the oblations one should carefully offer into vessels, such as may be available; but specially in those of silver.’This verse is quoted in Gadādharapaddhati (Kāla, p. O Bharadvaja! They went to the abode of the sage. It was there that Rama had rested and assured himself. | hitvābhiṣekaṃ prakṛtaṃ prajābhiḥ#The subjects have cast aside the rites of consecration, as they used to do earlier.$pratyāninīṣur vinayena rāmaṃ prāyādaraṇyaṃ bharataḥ sapauraḥ#Eager to return Rāma with humility, Bharata went with the citizens to the forest.$śīghrāyamāṇaiḥ kakubhośnuvānair janairapanthānamupetya sṛptaiḥ#The people were in a hurry to get out of the city, and when they found no way, they ran hither and thither with uplifted voices.$śokādabhūṣairapi bhūś cakāsā ñcakāra nāgendrarathāśvamiśraiḥ#The earth was lit up with the brilliance of elephants, chariots and horses mingled with their masses of splendour due to grief.$uccikyire puṣpaphalaṃ vanāni#The forests reaped flowers and fruit.$sasnuḥ pit n pipriyurāpagāsu#Even though he had bathed, his dear friend did not go to the cows.$āreṭuritvā pulinānyaśaṅkaṃ#Having approached, without fear, the sandy shore of Narmadā full of many trees and creepers, he said to his charioteer: Listen, gentle one, I shall tell you what is going on in the forest near the bank of the Yamunā. " The charioteer replied: It is not proper for me to$chāyāṃ samāśritya viśaśramuśca#They rested under the shade.$saṃprāpya tīraṃ tamasāpagāyā gaṅgāmbusamparkaviśuddhibhājaḥ#They reached the banks of the Tamasa River, which was purified by the touch of the waters of the Ganga.$vigāhituṃ yāmunamabmu puṇyaṃ yayur niruddhaśramavṛttayas te#Having restrained their fatigue, they proceeded to bathe in the sacred waters of the Yamuna.$īyur bharadvājamuner niketaṃ#O Bharadvaja! They went to the abode of the sage.$yasmin viśaśrāma sametya rāmaḥ#It was there that Rama had rested and assured himself.$ |
devadevamalaṅkṛtya bhaktānāmāttacetasām yathā vai yajamānasya tathā priyakaraṃ bhudhaiḥ sarvavādyasamāyuktaṃ sarvālaṅkārasaṃyutam grāmaṃ vāpyālayaṃ vāpi pradakṣiṇamathācaret ālayaṃ saṃpraviśyaiva kalaśaissnāvayedbudhaḥ ācāryadakṣiṇāṃ datvā sodakaṃ devasannidhau prabhūtaṃ tu nivedyaiva mukhavāsaṃ dadetpunaḥ evamevaṃ tathā kuryādutsavaṃ prativatsaram bhuktimuktipradamidamṛṣibhiḥ parīkīrtitam apare tha dine vāpi kārayedutsavaṃ bhudhaḥ yadyanmantrakriyālopo vaiṣṇavair hūyate tathā ekasmin vatsare hīne devadevaṃ praṇamya ca snapanaṃ pañcaviṃśadbhiḥ kalaśaiśśuddhamānasaiḥ śāntihomaṃ ca hutvātu puṇyāhamapi vācayet$2140,2142c2225,2227< 135 TĀ I 50-51: vikalpayuktacittas tu pindapātāc chivam vrajet/ itaras tu tadaiveti śāstrasyātra< pradhanataḥ//. See also TÃV ad loc., which completes the citation: [...] vikalpahīnacittas tu They are devoted and cheerful in their minds. Having adorned the god of the gods, they worship him with padya, arghya and other auspicious objects. As it is for the sacrificer, so he should do what is agreeable to him. It is adorned with all kinds of ornaments and there are the sounds of all kinds of musical instruments. One should then circumambulate a village or an abode. The wise man should enter the temple and bathe it with pitchers. Having given the fees to the preceptor along with water in the presence of the gods. Having offered ample, it should again be given as perfuming the mouth. This verse is quoted in Aparārka (p.103), which explains ‘Bradhna’ as the sun;—in Vyavahāra-Balāmbhaṭṭī (pp.657 and 707);—in Vīramitrodaya (Vyavahāra 199b);—and by Jīmūtavāhana (Dāyabhāga, p.249).Bodyayana (2.16.6).—‘“Through a son one conquers the worlds, through a grandson one obtains immortality; and through the son’s grandson one ascends to the highest heaven”;—this has been declared in the Veda.’Vaśiṣṭha (17.5).—‘Through a son one conquers the worlds; through a grandson one obtains immortality; and through the son’s grandson one gains the world of the Sun.’Do. In this way, the festival should be celebrated every year. It yields enjoyment and emancipation. It has been praised by the sages. . One may also arrange for a celebration on the next day In order to increase ones stock of good fortune. The Vaiṣṇavas make the offerings in such a way as to omit any of the sacred syllables and rites. When one year is over, I will bow down before the god of the gods. The bathing with twenty-five pitchers filled with pure water. After having done the appeasing oblation, one should read agantupuṇyāha[]. | devadevamalaṅkṛtya bhaktānāmāttacetasām#They are devoted and cheerful in their minds. Having adorned the god of the gods, they worship him with padya, arghya and other auspicious objects.$yathā vai yajamānasya tathā priyakaraṃ bhudhaiḥ#As it is for the sacrificer, so he should do what is agreeable to him.$sarvavādyasamāyuktaṃ sarvālaṅkārasaṃyutam#It is adorned with all kinds of ornaments and there are the sounds of all kinds of musical instruments.$grāmaṃ vāpyālayaṃ vāpi pradakṣiṇamathācaret#One should then circumambulate a village or an abode.$ālayaṃ saṃpraviśyaiva kalaśaissnāvayedbudhaḥ#The wise man should enter the temple and bathe it with pitchers.$ācāryadakṣiṇāṃ datvā sodakaṃ devasannidhau#Having given the fees to the preceptor along with water in the presence of the gods.$prabhūtaṃ tu nivedyaiva mukhavāsaṃ dadetpunaḥ#Having offered ample, it should again be given as perfuming the mouth.$evamevaṃ tathā kuryādutsavaṃ prativatsaram#In this way, the festival should be celebrated every year.$bhuktimuktipradamidamṛṣibhiḥ parīkīrtitam#It yields enjoyment and emancipation. It has been praised by the sages.$apare tha dine vāpi kārayedutsavaṃ bhudhaḥ#. One may also arrange for a celebration on the next day In order to increase ones stock of good fortune.$yadyanmantrakriyālopo vaiṣṇavair hūyate tathā#The Vaiṣṇavas make the offerings in such a way as to omit any of the sacred syllables and rites.$ekasmin vatsare hīne devadevaṃ praṇamya ca#When one year is over, I will bow down before the god of the gods.$snapanaṃ pañcaviṃśadbhiḥ kalaśaiśśuddhamānasaiḥ#The bathing with twenty-five pitchers filled with pure water.$śāntihomaṃ ca hutvātu puṇyāhamapi vācayet#After having done the appeasing oblation, one should read agantupuṇyāha[].$ |
coktiḥ śrīmaduddhavasya siddhatvān na sambahavatīti svavyājenānyān uddiśyaiveti jñeyam atha śrīkuntīvākyasyānyāvatārikā yathā gamane pāṇḍavānām akuśalaṃ agamane vṛṣṇīnām ity ubhayato vyākulacittā satī vṛ here adds teṣu sneha nivṛttiḥ prārthayate atheti evam apy ubhayeṣāṃ tādṛśatadekālambanatā darśanena teṣv adhikabhagavatprītyādhāratvaṃ svasyādhikasnehahetur iti end vṛ addition teṣu snehacchedavyājenobhayeṣām api tvadaviccheda eva kriyatām iti ca vyajyate tataś cottaratra śrīsutavākye tāṃ bāḍham ity upāmantrye bhp ity atra bhagavadabhyupagamopi sarvatraiva$The statement of the venerable Uddhava is established, so it does not confound others under its own pretext. For the sake of. This has to be construed with for the sake of. The term for the sake of should be understood to stand for what is mentioned in the first half of the verse, and not for that which is mentioned later in the second half. (pleasant sensation and joyful state of mind due to not harming anybody and increase ofirreproachable dharma s). 30Vgl. Pr 714b3-4/647a13 u. 714c12-13/647b17-18: 道俱有戒 bzw. 道共戒. Soauch Vi 83a19.31Eine griffige Wiedergabe der Termini sāsrava und anāsrava bereitet Schwierigkeiten. Als sāsrava gelten alle dharmas, die in (unheilsamen oder erlösungshinderlichen) “Kontaminationen” (āsrava, wörtl. “Einströmungen”, gleichbedeutendmit anuśaya) bestehen, mit solchen verbunden sind oder sonst irgendwie unterderen Einfluß stehen oder ihnen einen Ansatzpunkt bieten, d.h. alle weltlichen, Śrī Kuntī is another incarnation of speech. Just as with the unwholesome behavior of the Pāṇḍavas in their travels, When she heard that the Vrishnis had not come, her heart was troubled and she felt affection for them. delights only in the benefit others may derive from his teaching. Not only has he passed onthe secret knowledge to someone qualified, but his teaching serves to express his obeisanceat the feet of Siva.1431 Desisting from activity prays for cessation; i. e., desists from activity. In this way, they both have the same kind of object for their cognitive object. The very sight of these brings greater pleasure to the Lord, which is the cause of his great affection for them. Love for them, under the pretense of cutting them off, makes both of them feel inseparable from you. The suggested meaning is that they shall act thus. In the Suta-Vakya also it has been stated that this is Bāḍam' (i. e. As regards the mention of the Revered Sir, this is equally applicable to all cases; as we find in the case of such terms as upa-mantre and the like. | coktiḥ śrīmaduddhavasya siddhatvān na sambahavatīti svavyājenānyān#The statement of the venerable Uddhava is established, so it does not confound others under its own pretext.$uddiśyaiveti jñeyam#For the sake of. This has to be construed with for the sake of. The term for the sake of should be understood to stand for what is mentioned in the first half of the verse, and not for that which is mentioned later in the second half.$atha śrīkuntīvākyasyānyāvatārikā#Śrī Kuntī is another incarnation of speech.$yathā gamane pāṇḍavānām akuśalaṃ#Just as with the unwholesome behavior of the Pāṇḍavas in their travels,$agamane vṛṣṇīnām ity ubhayato vyākulacittā satī vṛ here adds teṣu sneha#When she heard that the Vrishnis had not come, her heart was troubled and she felt affection for them.$nivṛttiḥ prārthayate atheti#Desisting from activity prays for cessation; i. e., desists from activity.$evam apy ubhayeṣāṃ tādṛśatadekālambanatā#In this way, they both have the same kind of object for their cognitive object.$darśanena teṣv adhikabhagavatprītyādhāratvaṃ svasyādhikasnehahetur#The very sight of these brings greater pleasure to the Lord, which is the cause of his great affection for them.$iti end vṛ addition teṣu snehacchedavyājenobhayeṣām api tvadaviccheda#Love for them, under the pretense of cutting them off, makes both of them feel inseparable from you.$eva kriyatām iti ca vyajyate#The suggested meaning is that they shall act thus.$tataś cottaratra śrīsutavākye tāṃ bāḍham ity#In the Suta-Vakya also it has been stated that this is Bāḍam' (i. e.$upāmantrye bhp ity atra bhagavadabhyupagamopi sarvatraiva#As regards the mention of the Revered Sir, this is equally applicable to all cases; as we find in the case of such terms as upa-mantre and the like.$ |