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pañcadaśavatyau bhavato ntare saptadaśavatyau bāhubhyāṃ tadubhayato nnam parigṛhṇāti sa ātmā tā retaḥsicorvelayopadadhāti pṛṣṭayo vai retaḥsicau madhyamu pṛṣṭayo madhyato hyayamātmā sarvata upadadhāti sarvato hyayamātmātha yadato nyadatiriktaṃ tadyadvai devānāmatiriktaṃ candāṃsi tāni tadyāni tāni candāṃsi paśavaste tadye te paśavaḥ puṇyāstā lakṣmyastadyāstāḥ puṇyā lakṣmyo sau sa ādityaḥ sa āsāmeṣa dakṣiṇataḥ tā haike nantarhitāstrivṛdvatībhyāmupadadhati$The two containing the Pañkadasa are inside; the two containing the Saptadasa are between the arms, so that there is food on either side. The Adhvaryu does the enclosing-sticks therewith; that is why he does the enclosing-sticks therewith. He does the enclosing-sticks therewith; that is why he does the enclosing-sticks therewith; that is why he does the enclosing-sticks therewith. He lays them down on the range of the Retahsik; the Retahsik being the body, he lays them down on the range of the Retahsik; the Retahsik being the ribs, he lays them down on the range of the Retahsik; the ribs being the body, he lays them down on the range of the Retah The two Retahsik are the middle and the Rishtis, for in the middle is this body. He lays them down on every side, on every side. And what other there is besides this, that is redundant; and what is redundant in the case of the gods, that is the metres. 515253 And as to those metres, they are cattle; and as to those cattle, they are good fortune; and as to the good fortune, they are good fortune. Now Lakshmya is yonder sun, and he is on the right of these. Now some lay them down so as to be close together with the two containing the Trivrit.

pañcadaśavatyau bhavato ntare saptadaśavatyau bāhubhyāṃ tadubhayato nnam#The two containing the Pañkadasa are inside; the two containing the Saptadasa are between the arms, so that there is food on either side.$parigṛhṇāti#The Adhvaryu does the enclosing-sticks therewith; that is why he does the enclosing-sticks therewith. He does the enclosing-sticks therewith; that is why he does the enclosing-sticks therewith; that is why he does the enclosing-sticks therewith.$sa ātmā tā retaḥsicorvelayopadadhāti pṛṣṭayo vai#He lays them down on the range of the Retahsik; the Retahsik being the body, he lays them down on the range of the Retahsik; the Retahsik being the ribs, he lays them down on the range of the Retahsik; the ribs being the body, he lays them down on the range of the Retah$retaḥsicau madhyamu pṛṣṭayo madhyato hyayamātmā sarvata upadadhāti sarvato#The two Retahsik are the middle and the Rishtis, for in the middle is this body. He lays them down on every side, on every side.$hyayamātmātha yadato nyadatiriktaṃ tadyadvai devānāmatiriktaṃ candāṃsi tāni#And what other there is besides this, that is redundant; and what is redundant in the case of the gods, that is the metres.$tadyāni tāni candāṃsi paśavaste tadye te paśavaḥ puṇyāstā lakṣmyastadyāstāḥ puṇyā#And as to those metres, they are cattle; and as to those cattle, they are good fortune; and as to the good fortune, they are good fortune.$lakṣmyo sau sa ādityaḥ sa āsāmeṣa dakṣiṇataḥ#Now Lakshmya is yonder sun, and he is on the right of these.$tā haike nantarhitāstrivṛdvatībhyāmupadadhati#Now some lay them down so as to be close together with the two containing the Trivrit.$

putraṃ parīpsan vivyādha krūraṃ krūrair jighāṃsayā suṣeṇas tu dhanur gṛhya bhārasādhanam uttamam nakulaṃ pañcabhir bāṇair bāhvor urasi cārdayat nakulas taṃ tu viṃśatyā viddhvā bhārasahair dṛḍhaiḥ nanāda balavan nādaṃ karṇasya bhayam ādadhat taṃ suṣeṇo mahārāja viddhvā daśabhir āśugaiḥ ciccheda ca dhanuḥ śīghraṃ kṣurapreṇa mahārathaḥ athānyad dhanur ādāya nakulaḥ krodhamūrcchitaḥ suṣeṇaṃ bahubhir bāṇair vārayām āsa saṃyuge sa tu bāṇair diśo rājann ācchādya paravīrahā ājaghne sārathiṃ cāsya suṣeṇaṃ ca tatas tribhiḥ ciccheda cāsya sudṛḍhaṃ dhanur bhallais tribhis tridhā athānyad dhanur ādāya suṣeṇaḥ krodhamūrchitaḥ avidhyan nakulaṃ ṣaṣṭyā sahadevaṃ ca saptabhiḥ tad yuddhaṃ sumahad ghoram āsīd devāsuropamam$Wishing to save his son, he cruelly pierced him with those cruel arrows, wishing to kill him. inventions (theory of the viprayuktas, of the mahābhāmikas, etc.) the earlier material of theAbbidbamma.10. The account of Buddhaghosa, Kathāvatthu-Atthakāṭhā, p. 6, holds that because of this, at least Sushena picked up an excellent bow that was capable of bearing a great burden. He struck Nakula in the arms and the chest with five arrows. Nakula pierced him back with twenty broad-headed arrows that were capable of bearing a great load. He roared powerfully, causing fright to Karna. O great king! Sushena pierced him with ten swift arrows. The maharatha used a kshurapra arrow to swiftly sever his bow. Nakula became senseless with rage and picked up another bow. In that encounter, he repulsed Sushena with many arrows. O king! That slayer of enemy heroes covered all the directions with his arrows. He then struck Sushenas charioteer with three arrows. With three broad-headed arrows, he shattered his firm bow into three fragments. Senseless with rage, Sushena picked up another bow. He pierced Nakula with sixty arrows and Sahadeva with seven. ba 'o I I . The Chinese version (YBhc 83 1 c8 - I O : x. Jl:t::g5 1i'2":E� )t; cp EB �'1:jilt���$'3 1 & lls¥M.:t:ftfj( t!o ) is less clear. B ut in Hsilan-tsang' s translation of the YBh, in the pattern " EB A 1M� That extremely great and terrible battle was like that between the gods and the asuras.

putraṃ parīpsan vivyādha krūraṃ krūrair jighāṃsayā#Wishing to save his son, he cruelly pierced him with those cruel arrows, wishing to kill him.$suṣeṇas tu dhanur gṛhya bhārasādhanam uttamam#Sushena picked up an excellent bow that was capable of bearing a great burden.$nakulaṃ pañcabhir bāṇair bāhvor urasi cārdayat#He struck Nakula in the arms and the chest with five arrows.$nakulas taṃ tu viṃśatyā viddhvā bhārasahair dṛḍhaiḥ#Nakula pierced him back with twenty broad-headed arrows that were capable of bearing a great load.$nanāda balavan nādaṃ karṇasya bhayam ādadhat#He roared powerfully, causing fright to Karna.$taṃ suṣeṇo mahārāja viddhvā daśabhir āśugaiḥ#O great king! Sushena pierced him with ten swift arrows.$ciccheda ca dhanuḥ śīghraṃ kṣurapreṇa mahārathaḥ#The maharatha used a kshurapra arrow to swiftly sever his bow.$athānyad dhanur ādāya nakulaḥ krodhamūrcchitaḥ#Nakula became senseless with rage and picked up another bow.$suṣeṇaṃ bahubhir bāṇair vārayām āsa saṃyuge#In that encounter, he repulsed Sushena with many arrows.$sa tu bāṇair diśo rājann ācchādya paravīrahā#O king! That slayer of enemy heroes covered all the directions with his arrows.$ājaghne sārathiṃ cāsya suṣeṇaṃ ca tatas tribhiḥ#He then struck Sushenas charioteer with three arrows.$ciccheda cāsya sudṛḍhaṃ dhanur bhallais tribhis tridhā#With three broad-headed arrows, he shattered his firm bow into three fragments.$athānyad dhanur ādāya suṣeṇaḥ krodhamūrchitaḥ#Senseless with rage, Sushena picked up another bow.$avidhyan nakulaṃ ṣaṣṭyā sahadevaṃ ca saptabhiḥ#He pierced Nakula with sixty arrows and Sahadeva with seven.$tad yuddhaṃ sumahad ghoram āsīd devāsuropamam#That extremely great and terrible battle was like that between the gods and the asuras.$

rūpam asya yathāvat tvaṃ śṛṇu śravaṇabhūṣaṇam ahambhāvanam evāhu kalpanaṃ kalpakovidāḥ nañarthabhāvanaṃ tasya saṅkalpatyāga ucyate padārtharasam evāhu kalpanaṃ kalpanāvidaḥ idam astv iti saṃvegam āhus saṅkalpam uttamāḥ smaraṇaṃ viddhi saṅkalpaṃ śivam asmaraṇaṃ viduḥ tac ca prāganubhūtaṃ ca nānubhūtaṃ ca bhāvyate anubhūtāṃ nānubhūtāṃ smṛtiṃ vismṛtya kāraṇam sarvam evāśu vismṛtya gūḍhas tiṣṭha mahāmuniḥ sarvāsmaraṇamātreṇa tiṣṭhāyāteṣu karmasu ardhasuptaśiśuspanda ivābhyastopapattiṣu nissaṅkalpaṃ pravāheṇa cakraṃ praspandate yathā spandasva karmasv anagha prāksaṃskāravaśāt tathā avidyamānacittas tvaṃ sattvasaṃskāram āgataḥ$Listen to the true account of his form, which will be an ornament to your ears. Those who know about the rituals say that the conception of I is nothing but an assumption. Meditation on the uselessness of that is said to be relinquishing ones resolves. Those who know about determination say that determination refers to the essence of words. Those who are supreme say that resolution leads to a sense of urgency and the desire is that something should be done. Know that remembering is samkalpa and not remembering is the auspicious one. It has been experienced in the past, but is not experienced. One cultivates it after having formerly experienced it and not having experienced it. Forget the memory of what you have experienced, and do not recollect what you have not experienced. O Guḍa! Forget everything quickly. Remain as a great sage. Just by forgetting everything, Remain in the midst of the karma that will arise. Repeated births are like the vibration of a half-sleeping child. It is like a wheel that ceases to move and continues to flow, without any intention. O unblemished one! Therefore, act in accordance with the impressions of earlier karma. With a mind that did not exist before, You produced the formations of sentient beings.

rūpam asya yathāvat tvaṃ śṛṇu śravaṇabhūṣaṇam#Listen to the true account of his form, which will be an ornament to your ears.$ahambhāvanam evāhu kalpanaṃ kalpakovidāḥ#Those who know about the rituals say that the conception of I is nothing but an assumption.$nañarthabhāvanaṃ tasya saṅkalpatyāga ucyate#Meditation on the uselessness of that is said to be relinquishing ones resolves.$padārtharasam evāhu kalpanaṃ kalpanāvidaḥ#Those who know about determination say that determination refers to the essence of words.$idam astv iti saṃvegam āhus saṅkalpam uttamāḥ#Those who are supreme say that resolution leads to a sense of urgency and the desire is that something should be done.$smaraṇaṃ viddhi saṅkalpaṃ śivam asmaraṇaṃ viduḥ#Know that remembering is samkalpa and not remembering is the auspicious one.$tac ca prāganubhūtaṃ ca nānubhūtaṃ ca bhāvyate#It has been experienced in the past, but is not experienced. One cultivates it after having formerly experienced it and not having experienced it.$anubhūtāṃ nānubhūtāṃ smṛtiṃ vismṛtya kāraṇam#Forget the memory of what you have experienced, and do not recollect what you have not experienced.$sarvam evāśu vismṛtya gūḍhas tiṣṭha mahāmuniḥ#O Guḍa! Forget everything quickly. Remain as a great sage.$sarvāsmaraṇamātreṇa tiṣṭhāyāteṣu karmasu#Just by forgetting everything, Remain in the midst of the karma that will arise.$ardhasuptaśiśuspanda ivābhyastopapattiṣu#Repeated births are like the vibration of a half-sleeping child.$nissaṅkalpaṃ pravāheṇa cakraṃ praspandate yathā#It is like a wheel that ceases to move and continues to flow, without any intention.$spandasva karmasv anagha prāksaṃskāravaśāt tathā#O unblemished one! Therefore, act in accordance with the impressions of earlier karma.$avidyamānacittas tvaṃ sattvasaṃskāram āgataḥ#With a mind that did not exist before, You produced the formations of sentient beings.$

buddhir vyāvartate cāsya vināśe pratyupasthite sattvaṃ balaṃ ca kālaṃ cāpy aviditvātmanas tathā ativelam upāśnāti tair viruddhāny anātmavān yadāyam atikaṣṭāni sarvāṇy upaniṣevate atyartham api vā bhuṅkte na vā bhuṅkte kadā cana duṣṭānnaṃ viṣamānnaṃ ca so nyonyena virodhi ca guru vāpi samaṃ bhuṅkte nātijīrṇe pi vā punaḥ vyāyāmam atimātraṃ vā vyavāyaṃ copasevate satataṃ karmalobhād vā prāptaṃ vegavidhāraṇam rasātiyuktam annaṃ vā divāsvapnaṃ niṣevate apakvānāgate kāle svayaṃ doṣān prakopayan svadoṣakopanād rogaṃ labhate maraṇāntikam atha codbandhanādīni parītāni vyavasyati tasya taiḥ kāraṇair jantoḥ śarīrāc cyavate yathā jīvitaṃ procyamānaṃ tad yathāvad upadhāraya śarīram anuparyeti sarvān prāṇān ruṇaddhi vai$When destruction presents itself, his intelligence turns perverse. I do not know my spirit, my strength and the time. A person who is not in control of his soul eats excessively and counter-differently. They undergo every kind of harsh and extremely difficult hardship. He eats too much, or does not eat at all. One who eats bad food, one who eats poisoned food and one who is mutually contradictory. He eats more food than he should. Or he eats before the earlier meal has been digested, or before it has been digested. They indulge in excessive exercise and sexual intercourse. The suppression of natural urges arising either from greed or from the desire to engage in continuous sexual intercourse, should be regarded as constituting a sinful act. * Sleeping during the day * Intake of food having excessive liquid or sour taste When the time arrives, these taints cause agitation in those who are themselves unripe. By aggravating ones own faults, one contracts a disease that will end in death. He then proceeds with the tying up and other minor appliances. produces pleasure (sukhalakṣaṇa) with respect to its cessation."148. If the ascetic were to consider the apratisaṁkhyānirodha of ānimittasamādhi under the The sense of the objection to the objections is that the above argnments fallCITRĀKSIEPA.253"7. ""Because no other time is specified, and because such is the"character of actions in general, therefore immediate sequence must belong Śaṅkha (Mitākṣarā, 3.290).—‘One who has eaten liquids turned sour in their unmixed form, or food kept overnight, or the leaves of the Ṛcīka plant, shall fast for three days.’This verse is quoted in Aparārka (p.1164);—and in Parāśaramādhava (Prāyaścitta p. Because of these reasons, a creature is separated from its body. I am telling you about remaining alive. Listen to me attentively. This goes all the way around the body and constrains all the breaths of life.

buddhir vyāvartate cāsya vināśe pratyupasthite#When destruction presents itself, his intelligence turns perverse.$sattvaṃ balaṃ ca kālaṃ cāpy aviditvātmanas tathā#I do not know my spirit, my strength and the time.$ativelam upāśnāti tair viruddhāny anātmavān#A person who is not in control of his soul eats excessively and counter-differently.$yadāyam atikaṣṭāni sarvāṇy upaniṣevate#They undergo every kind of harsh and extremely difficult hardship.$atyartham api vā bhuṅkte na vā bhuṅkte kadā cana#He eats too much, or does not eat at all.$duṣṭānnaṃ viṣamānnaṃ ca so nyonyena virodhi ca#One who eats bad food, one who eats poisoned food and one who is mutually contradictory.$guru vāpi samaṃ bhuṅkte nātijīrṇe pi vā punaḥ#He eats more food than he should. Or he eats before the earlier meal has been digested, or before it has been digested.$vyāyāmam atimātraṃ vā vyavāyaṃ copasevate#They indulge in excessive exercise and sexual intercourse.$satataṃ karmalobhād vā prāptaṃ vegavidhāraṇam#The suppression of natural urges arising either from greed or from the desire to engage in continuous sexual intercourse, should be regarded as constituting a sinful act.$rasātiyuktam annaṃ vā divāsvapnaṃ niṣevate#* Sleeping during the day * Intake of food having excessive liquid or sour taste$apakvānāgate kāle svayaṃ doṣān prakopayan#When the time arrives, these taints cause agitation in those who are themselves unripe.$svadoṣakopanād rogaṃ labhate maraṇāntikam#By aggravating ones own faults, one contracts a disease that will end in death.$atha codbandhanādīni parītāni vyavasyati#He then proceeds with the tying up and other minor appliances.$tasya taiḥ kāraṇair jantoḥ śarīrāc cyavate yathā#Because of these reasons, a creature is separated from its body.$jīvitaṃ procyamānaṃ tad yathāvad upadhāraya#I am telling you about remaining alive. Listen to me attentively.$śarīram anuparyeti sarvān prāṇān ruṇaddhi vai#This goes all the way around the body and constrains all the breaths of life.$

yantragāyatrī yantrarājāya vidmahe mahāyantrāya dhīmahi tanno yantraḥ pracodayāt sudarśanagāyatrī ugraṃ vīraṃ mahāviṣṇuṃ jvalantaṃ sarvatomukham nṛsiṃhaṃ bhīṣaṇaṃ bhadraṃ matyumṛtyuṃ namāmyaham tatra sarvatrānukramaṇikāsu yantrasyāsya pāṭhodṛśyate mūlagranthetvasya mātṛkākośena dṛśyate tathāpi bahūnāṃ mātṛkākośānāmanupalaṃ bhādasyasthitiratra śaṅkitāpi niveśyate parastīrya vidhānena pāvakaṃ vidhivadyajet lājāpūpai rājya miśrairmūlamantraṃ samuccaran$the surrounding world).That the Receptacle perceived by the ādānavijñāna (the Saṁdh’s term forālayavijñāna) is to be understood as a mere representation (vijñaptimātra) A Gāyatrī instrumenti. e., a mechanical device; such a Gāyatrī-metre as is made of the wood of Acasia catechu, or of Palāśa or of lime mixed with curds, or of flour, pulverised rice, or of acids in mustard-seeds, or of We meditate upon the great machine. We meditate upon the king of machines, = Käsyapaparivarta, cd. A.V. STA2L-HOLSTEIN,Shanghai 1926. So let the charioteer urge us on. It is the Sudarśana Gāyatrī. The great Vishnu is fierce and brave. He is blazing in all the directions. I bow to the lion among men, The terrifying and auspicious Death. In all these cases, the reading is found to be supplied by means of the instrumental case ending in Anukramanika; and this appellation has been applied to it only for the purpose of filling up the gaps between the two sets of words contained in the Sāma-sūtra. The root of this knot Is contained within the sheath of the maṇḍala. 362. See above p. 259. There are many sheaths in the mothers womb, but there is not a single one that is more precious than it. The suspicion of the subsistence of the Bhàda is here further emphasised. Having strewn as laid down, the fire should be worshipped in the prescribed manner. One should recite the principal mystic syllable while offering parched grain mixed with royalty.

yantragāyatrī#A Gāyatrī instrumenti. e., a mechanical device; such a Gāyatrī-metre as is made of the wood of Acasia catechu, or of Palāśa or of lime mixed with curds, or of flour, pulverised rice, or of acids in mustard-seeds, or of$yantrarājāya vidmahe mahāyantrāya dhīmahi#We meditate upon the great machine. We meditate upon the king of machines,$tanno yantraḥ pracodayāt#So let the charioteer urge us on.$sudarśanagāyatrī#It is the Sudarśana Gāyatrī.$ugraṃ vīraṃ mahāviṣṇuṃ jvalantaṃ sarvatomukham#The great Vishnu is fierce and brave. He is blazing in all the directions.$nṛsiṃhaṃ bhīṣaṇaṃ bhadraṃ matyumṛtyuṃ namāmyaham#I bow to the lion among men, The terrifying and auspicious Death.$tatra sarvatrānukramaṇikāsu yantrasyāsya pāṭhodṛśyate#In all these cases, the reading is found to be supplied by means of the instrumental case ending in Anukramanika; and this appellation has been applied to it only for the purpose of filling up the gaps between the two sets of words contained in the Sāma-sūtra.$mūlagranthetvasya mātṛkākośena dṛśyate#The root of this knot Is contained within the sheath of the maṇḍala.$tathāpi bahūnāṃ mātṛkākośānāmanupalaṃ#There are many sheaths in the mothers womb, but there is not a single one that is more precious than it.$bhādasyasthitiratra śaṅkitāpi niveśyate#The suspicion of the subsistence of the Bhàda is here further emphasised.$parastīrya vidhānena pāvakaṃ vidhivadyajet#Having strewn as laid down, the fire should be worshipped in the prescribed manner.$lājāpūpai rājya miśrairmūlamantraṃ samuccaran#One should recite the principal mystic syllable while offering parched grain mixed with royalty.$

gṛhāṇa vatsa salilaṃ mā bhūt kālasya paryayaḥ mantragrāmaṃ gṛhāṇa tvaṃ balām atibalāṃ tathā na śramo na jvaro vā te na rūpasya viparyayaḥ na ca suptaṃ pramattaṃ vā dharṣayiṣyanti nairṛtāḥ na bāhvoḥ sadṛśo vīrye pṛthivyām asti kaś cana triṣu lokeṣu vā rāma na bhavet sadṛśas tava na saubhāgye na dākṣiṇye na jñāne buddhiniścaye nottare pratipattavyo samo loke tavānagha etadvidyādvaye labdhe bhavitā nāsti te samaḥ balā cātibalā caiva sarvajñānasya mātarau kṣutpipāse na te rāma bhaviṣyete narottama balām atibalāṃ caiva paṭhataḥ pathi rāghava vidyādvayam adhīyāne yaśaś cāpy atulaṃ bhuvi pitāmahasute hy ete vidye tejaḥsamanvite pradātuṃ tava kākutstha sadṛśas tvaṃ hi dhārmika kāmaṃ bahuguṇāḥ sarve tvayy ete nātra saṃśayaḥ$O son! Accept some water. Do not waste time in thinking. Please accept the collection of mantras And also Balarāma, the very powerful one. There will be no exhaustion, no fever and no transformation in your form. Even if you are asleep or distracted, the nairittas will not be able to assail you. There is no one on earth who is equal to those two arms in valour. O Rama! There will be no one in the three worlds who will be your equal. There was no fortune. There was no generosity. There was no wisdom in fixing ones intelligence. O unblemished one! There is no one in this world who is your equal. When you have acquired these two kinds of knowledge, there will be no one who will be your equal. Bala and Atibala are the mothers of all kinds of knowledge. O Rama! O supreme among men! You will not suffer from hunger and thirst. Śaṅkha (Vīramitrodaya-Saṃskāra, p. O Raghava! Along the way, you will recite Bala and Atibala. Studying these two kinds of knowledge will bring unmatched fame on earth. neuen Richtung führten, welche ich nach ihrem später zu erklärendenZentralbegriff "Tathägatagarbha-Schule" nennen möchte. Diese Schulegeht, wie ein Text ausdrücklich herausstellt 55 , aus ethischen Gründen vorallem insofern über das Madhyamaka hinaus, als sie das dort nur They were the sons of the grandfather and possessed learning and energy. O Kakutstha! You are the equal of someone who follows dharma. There is no doubt that you possess all the many qualities.

gṛhāṇa vatsa salilaṃ mā bhūt kālasya paryayaḥ#O son! Accept some water. Do not waste time in thinking.$mantragrāmaṃ gṛhāṇa tvaṃ balām atibalāṃ tathā#Please accept the collection of mantras And also Balarāma, the very powerful one.$na śramo na jvaro vā te na rūpasya viparyayaḥ#There will be no exhaustion, no fever and no transformation in your form.$na ca suptaṃ pramattaṃ vā dharṣayiṣyanti nairṛtāḥ#Even if you are asleep or distracted, the nairittas will not be able to assail you.$na bāhvoḥ sadṛśo vīrye pṛthivyām asti kaś cana#There is no one on earth who is equal to those two arms in valour.$triṣu lokeṣu vā rāma na bhavet sadṛśas tava#O Rama! There will be no one in the three worlds who will be your equal.$na saubhāgye na dākṣiṇye na jñāne buddhiniścaye#There was no fortune. There was no generosity. There was no wisdom in fixing ones intelligence.$nottare pratipattavyo samo loke tavānagha#O unblemished one! There is no one in this world who is your equal.$etadvidyādvaye labdhe bhavitā nāsti te samaḥ#When you have acquired these two kinds of knowledge, there will be no one who will be your equal.$balā cātibalā caiva sarvajñānasya mātarau#Bala and Atibala are the mothers of all kinds of knowledge.$kṣutpipāse na te rāma bhaviṣyete narottama#O Rama! O supreme among men! You will not suffer from hunger and thirst.$balām atibalāṃ caiva paṭhataḥ pathi rāghava#O Raghava! Along the way, you will recite Bala and Atibala.$vidyādvayam adhīyāne yaśaś cāpy atulaṃ bhuvi#Studying these two kinds of knowledge will bring unmatched fame on earth.$pitāmahasute hy ete vidye tejaḥsamanvite#They were the sons of the grandfather and possessed learning and energy.$pradātuṃ tava kākutstha sadṛśas tvaṃ hi dhārmika#O Kakutstha! You are the equal of someone who follows dharma.$kāmaṃ bahuguṇāḥ sarve tvayy ete nātra saṃśayaḥ#There is no doubt that you possess all the many qualities.$

rajāṃsi aśv inā yuṣmayantīḥ kṣṇotreṇaiva svadhitim sam śiśītam etāni vām aśvinā vardhanāni jujuṣāṇā somāpūṣaṇā jananā akṛṇvan amṛtasya nābhim imau devau jāyamānau gūhatām ajuṣṭā ābhyām pakvam somāpūṣabhyām janat usriyāsu$dust particles... Arrow, arrow. Your Majesty, said the ministers, there is no one here who would be a match for you. by the nose only, and by the nostrils only. A knife, a razor, an arrow, a spear, a sword, a shield, a bowstring, a hoe, or a dart. Let it be cool! These, O Açvins [], are for you; Pleasure-making articlesThose that are conducive to welfare. Those that are conducive to prosperity. Those that are conducive to fame. Those that are conducive to pleasure. Those that are conducive to wealth. Those that are conduci Jujuswell-pleased. Soma and Pûshan. It is the act of rebirth. If they did not make it, they would violate the rule of conduct. the navel of immortality; These two gods are about to be born, he thereby lays them down in their proper order. Concealedconcealed. Blinded;this term stands for those things that should be carefully guarded and wrapped up in a piece of cloth or some such thing as hemp or flax, which are not easily discernible by others. Embroiderednot exposed to view Ajuṣṭā, unrejoicing in, i. e., not rejoicing in. By these two;i. e., by the two persons mentioned in the foregoing verses. The meaning thus comes to be that by these two, etc. i. e., by the two persons mentioned above. Through these two;i. e., through these two. if it is baked, then for the purpose of purifying it he shall apply an alkaline preparation. to Soma and Pûshan. In the women of Janasthira, in the women of Mrityu, in the women of Avanti, in the women of Patala, in the women of Kshatriya caste, in the women of Taptakumbha, in the women of Panchavati, in the women of Ayodhya, in the women of Shudra caste, in the

rajāṃsi#dust particles...$aśv inā#Arrow, arrow.$yuṣmayantīḥ#Your Majesty, said the ministers, there is no one here who would be a match for you.$kṣṇotreṇaiva#by the nose only, and by the nostrils only.$svadhitim#A knife, a razor, an arrow, a spear, a sword, a shield, a bowstring, a hoe, or a dart.$sam śiśītam#Let it be cool!$etāni vām aśvinā#These, O Açvins [], are for you;$vardhanāni#Pleasure-making articlesThose that are conducive to welfare. Those that are conducive to prosperity. Those that are conducive to fame. Those that are conducive to pleasure. Those that are conducive to wealth. Those that are conduci$jujuṣāṇā#Jujuswell-pleased.$somāpūṣaṇā#Soma and Pûshan.$jananā#It is the act of rebirth.$akṛṇvan#If they did not make it, they would violate the rule of conduct.$amṛtasya nābhim#the navel of immortality;$imau devau jāyamānau#These two gods are about to be born, he thereby lays them down in their proper order.$gūhatām#Concealedconcealed. Blinded;this term stands for those things that should be carefully guarded and wrapped up in a piece of cloth or some such thing as hemp or flax, which are not easily discernible by others. Embroiderednot exposed to view$ajuṣṭā#Ajuṣṭā, unrejoicing in, i. e., not rejoicing in.$ābhyām#By these two;i. e., by the two persons mentioned in the foregoing verses. The meaning thus comes to be that by these two, etc. i. e., by the two persons mentioned above. Through these two;i. e., through these two.$pakvam#if it is baked, then for the purpose of purifying it he shall apply an alkaline preparation.$somāpūṣabhyām#to Soma and Pûshan.$janat usriyāsu#In the women of Janasthira, in the women of Mrityu, in the women of Avanti, in the women of Patala, in the women of Kshatriya caste, in the women of Taptakumbha, in the women of Panchavati, in the women of Ayodhya, in the women of Shudra caste, in the$

gāyatrī vai prātaḥsavanaṃ vahati triṣṭummādhyandinaṃ savanaṃ jagatī tṛtīyasavanaṃ tadvā anekākinyeva triṣṭummādhyandinaṃ savanaṃ vahati gāyatryā ca bṛhatyā cānekākinī jagatī tṛtīyasavanaṃ gāyatryoṣṇihakakubbhyāmanuṣṭubhā gāyatryevaikākinī prātaḥsavanaṃ vahati saitābhyām paṅktibhyāṃ stotrapaṅktyā ca haviṣpaṅktyā ca catvāryājyāni bahiṣpavamānam pañcamam pañcaparā paṅktiḥ saitayā stotrapaṅktyānekākinī gāyatrī prātaḥsavanam vahati indrasya puroḍāśaḥ haryordhānāḥ pūṣṇaḥ karambhaḥ sarasvatyai dadhi mitrāvaruṇayoḥ payasyā pañcapadā paṅktiḥ saitayā haviṣpaṅktyānekākinī gāyatrī prātaḥsavanaṃ vahatyetasyā eva paṅkteḥ sampadaḥ kāmāya prātaḥsavana evaiṣā maitrāvaruṇī payasyāvaklptā bhavati netarayoḥ savanayoḥ$Gâyatrî, forsooth, bears the morning libation. The midday-pressing is in Triştubh metre, the Jagati metre. The midday pressing is performed by means of the Triṣṭubh verses and also by means of the Gāyatrī. TĀV IV 250, 42TĀV IV 276b, 193TĀV IV 278a, 195TĀV V 56b-57a, 303TĀV V 105b-107a, 191TĀV V 123, 63, 196TĀV V 151, 192TĀV V 156b, 193TĀV VI 30, 305 The third pressing is characterised by a Bṛhatī, an Ekākinī, a Jagatī, and an Anustubh verse with the Gāyatrī, the Uṣṇikakubh verses. The Gayatri alone carries the morning pressing. It is by means of these two Paṅktis and the Pankti of Stotra. The Bahispavamâna is the fifth; five are in a line drawn with this verse, and four clarified butter in a line drawn with the oblation-material. The Gayatrī carries the morning-service single-handed with its line of verses. The Puroruksa belongs to Indra. grains for the bays, a porridge for Pusan, curds for Sarasvati; The Pankti of Mitra and Varuna consists of five parts, namely, the Payasyâ. With this Havişpankti there is a Gâyatrî in one Akshobh metre. verily for the attainment of that Pankti he bears the morning pressing. This is the morning pressing. The Maitrāvaruna's milk is the normal one, but not in the other two pressings.

gāyatrī vai prātaḥsavanaṃ vahati#Gâyatrî, forsooth, bears the morning libation.$triṣṭummādhyandinaṃ savanaṃ jagatī#The midday-pressing is in Triştubh metre, the Jagati metre.$tṛtīyasavanaṃ tadvā anekākinyeva triṣṭummādhyandinaṃ savanaṃ vahati gāyatryā ca#The midday pressing is performed by means of the Triṣṭubh verses and also by means of the Gāyatrī.$bṛhatyā cānekākinī jagatī tṛtīyasavanaṃ gāyatryoṣṇihakakubbhyāmanuṣṭubhā#The third pressing is characterised by a Bṛhatī, an Ekākinī, a Jagatī, and an Anustubh verse with the Gāyatrī, the Uṣṇikakubh verses.$gāyatryevaikākinī prātaḥsavanaṃ vahati#The Gayatri alone carries the morning pressing.$saitābhyām paṅktibhyāṃ stotrapaṅktyā ca#It is by means of these two Paṅktis and the Pankti of Stotra.$haviṣpaṅktyā ca catvāryājyāni bahiṣpavamānam pañcamam pañcaparā paṅktiḥ saitayā#The Bahispavamâna is the fifth; five are in a line drawn with this verse, and four clarified butter in a line drawn with the oblation-material.$stotrapaṅktyānekākinī gāyatrī prātaḥsavanam vahati#The Gayatrī carries the morning-service single-handed with its line of verses.$indrasya puroḍāśaḥ#The Puroruksa belongs to Indra.$haryordhānāḥ pūṣṇaḥ karambhaḥ sarasvatyai dadhi#grains for the bays, a porridge for Pusan, curds for Sarasvati;$mitrāvaruṇayoḥ payasyā pañcapadā paṅktiḥ saitayā haviṣpaṅktyānekākinī gāyatrī#The Pankti of Mitra and Varuna consists of five parts, namely, the Payasyâ. With this Havişpankti there is a Gâyatrî in one Akshobh metre.$prātaḥsavanaṃ vahatyetasyā eva paṅkteḥ sampadaḥ kāmāya prātaḥsavana evaiṣā#verily for the attainment of that Pankti he bears the morning pressing. This is the morning pressing.$maitrāvaruṇī payasyāvaklptā bhavati netarayoḥ savanayoḥ#The Maitrāvaruna's milk is the normal one, but not in the other two pressings.$

aśīlaḥ karkaśas tīkṣṇo mūrkho lubdho jitendriyaḥ tyaktadharmas tv adharmātmā bhūtānām ahite rataḥ yena vairaṃ vināraṇye sattvam āśritya kevalam karṇanāsāpahāreṇa bhaginī me virūpitā tasya bhāryāṃ janasthānāt sītāṃ surasutopamām ānayiṣyāmi vikramya sahāyas tatra me bhava tvayā hy ahaṃ sahāyena pārśvasthena mahābala bhrātṛbhiś ca surān yuddhe samagrān nābhicintaye tat sahāyo bhava tvaṃ me samartho hy asi rākṣasa vīrye yuddhe ca darpe ca na hy asti sadṛśas tava etadartham ahaṃ prāptas tvatsamīpaṃ niśācara śṛṇu tat karma sāhāyye yat kāryaṃ vacanān mama sauvarṇas tvaṃ mṛgo bhūtvā citro rajatabindubhiḥ āśrame tasya rāmasya sītāyāḥ pramukhe cara tvāṃ tu niḥsaṃśayaṃ sītā dṛṣṭvā tu mṛgarūpiṇam$One who is ill-behaved, rough, harsh, foolish, greedy and one who has conquered his senses. He has abandoned dharma and has turned his soul towards adharma. He is engaged in causing injury to beings. Without any enmity, he resorted to his spirited nature and dwelt in the forest. I deformed my sister by slicing off her nose and ears. His wife was Sita from Janasthana and she was like a daughter of the gods. I will use my valour to bring her here. There, help me. O immensely strong one! With you as my aide, I will be at your side. When I fight with my brothers, I do not even think about the assembled gods. O rakshasa! You are capable. Therefore, help me. There is no one who is your equal in valour, fighting and insolence. O one who roams around in the night! This is the reason why I have come here and approached you. Listen to my words and aid me in whatever task needs to be done. Assume the form of a golden deer, with colourful silver spots. Roam around in Ramas hermitage, in front of Sita. There is no doubt that Sita will see you in the form of a deer.

aśīlaḥ karkaśas tīkṣṇo mūrkho lubdho jitendriyaḥ#One who is ill-behaved, rough, harsh, foolish, greedy and one who has conquered his senses.$tyaktadharmas tv adharmātmā bhūtānām ahite rataḥ#He has abandoned dharma and has turned his soul towards adharma. He is engaged in causing injury to beings.$yena vairaṃ vināraṇye sattvam āśritya kevalam#Without any enmity, he resorted to his spirited nature and dwelt in the forest.$karṇanāsāpahāreṇa bhaginī me virūpitā#I deformed my sister by slicing off her nose and ears.$tasya bhāryāṃ janasthānāt sītāṃ surasutopamām#His wife was Sita from Janasthana and she was like a daughter of the gods.$ānayiṣyāmi vikramya sahāyas tatra me bhava#I will use my valour to bring her here. There, help me.$tvayā hy ahaṃ sahāyena pārśvasthena mahābala#O immensely strong one! With you as my aide, I will be at your side.$bhrātṛbhiś ca surān yuddhe samagrān nābhicintaye#When I fight with my brothers, I do not even think about the assembled gods.$tat sahāyo bhava tvaṃ me samartho hy asi rākṣasa#O rakshasa! You are capable. Therefore, help me.$vīrye yuddhe ca darpe ca na hy asti sadṛśas tava#There is no one who is your equal in valour, fighting and insolence.$etadartham ahaṃ prāptas tvatsamīpaṃ niśācara#O one who roams around in the night! This is the reason why I have come here and approached you.$śṛṇu tat karma sāhāyye yat kāryaṃ vacanān mama#Listen to my words and aid me in whatever task needs to be done.$sauvarṇas tvaṃ mṛgo bhūtvā citro rajatabindubhiḥ#Assume the form of a golden deer, with colourful silver spots.$āśrame tasya rāmasya sītāyāḥ pramukhe cara#Roam around in Ramas hermitage, in front of Sita.$tvāṃ tu niḥsaṃśayaṃ sītā dṛṣṭvā tu mṛgarūpiṇam#There is no doubt that Sita will see you in the form of a deer.$

mṛtavajrasya bhāgaikaṃ svarṇapatreṇa veṣṭayet samyak ṣoḍaśabhāgena mūṣāyāṃ pūrvavatkṣipet svarṇatulyaṃ sitaṃ kācam athavā nṛkapālakam cūrṇayitvā kṣipettasyāṃ ruddhvā tīvrāgninā dhamet samuddhṛtya punardeyaṃ kācaṃ vā nṛkapālakam liptvā mūṣāṃ dhamettadevaṃ mūṣāsu saptasu hemnā milati tadvajram ityevaṃ melayetpunaḥ yāvanmilati pādāṃśaṃ suvarṇe mṛtavajrakam dvibhāgaṃ dvaṃdvakhoṭasya tribhāgaṃ drutasūtakam mardayedamlayogena dinānte taṃ ca golakam meṣaśṛṃgyāstu pañcāṅgaṃ strīstanyena tu peṣayet$One part of the dead vajra should be wrapped with a golden plate. fication of time (as to the appearance of the result),—so must it always beaccepted to be; as anything (idea) beyond that (which is directly signifiedby the Injunction) is groundless, and as such cannot (reasonably) be com-prehended (in connection with that Injunction).22. Even those (Naiyāyikas), who hold to the theory of immediatesequence (of the result), and explain the cases of non-appearance of"19 ""Come to have a purely perceptible result.""-If the result of the Citra were always" The decoction thus prepared should be duly boiled with a sixteen-twentieth part of the original material and then again soaked in the aforesaid decoction. A white crystal or human skull, of the colour of gold, should be used as an Anjana in a case of Vata-Rakta due to the action of the deranged Kapha and Pitta. Then it should be pulverised and thrown into the fire. It should then be blown on a strong fire. After having taken out a piece of glass or human skull, it should again be given. After having smeared with the above, one should blow on the dead body of a mouse. This is to be done in the case of seven different types of mice. If the vajra is mixed with gold, It will merge into it. In this way one should merge it again. When a quarter of the mass of gold is mixed with a dead piece of diamond, it is termed mṛtāvajra. [F.. b] Likewise when three quarters of pure gold are mixed with one quadrillion silver coins, it is termed saṃyukta. Dvandva-khota, drutamokshana and dusta-vartam are respectively to be divided into two parts and one third of the normal quantity is prescribed in cases of impotency due to morbid fever, abdominal dropsy, insanity, strangury, leucoderma, worms in the intestines, The affected part should be rubbed at the close of the day with an Amla-yoga. The five parts of the Mesha-shringi should be pasted together with the breast milk of a she-animal.

mṛtavajrasya bhāgaikaṃ svarṇapatreṇa veṣṭayet#One part of the dead vajra should be wrapped with a golden plate.$samyak ṣoḍaśabhāgena mūṣāyāṃ pūrvavatkṣipet#The decoction thus prepared should be duly boiled with a sixteen-twentieth part of the original material and then again soaked in the aforesaid decoction.$svarṇatulyaṃ sitaṃ kācam athavā nṛkapālakam#A white crystal or human skull, of the colour of gold, should be used as an Anjana in a case of Vata-Rakta due to the action of the deranged Kapha and Pitta.$cūrṇayitvā kṣipettasyāṃ ruddhvā tīvrāgninā dhamet#Then it should be pulverised and thrown into the fire. It should then be blown on a strong fire.$samuddhṛtya punardeyaṃ kācaṃ vā nṛkapālakam#After having taken out a piece of glass or human skull, it should again be given.$liptvā mūṣāṃ dhamettadevaṃ mūṣāsu saptasu#After having smeared with the above, one should blow on the dead body of a mouse. This is to be done in the case of seven different types of mice.$hemnā milati tadvajram ityevaṃ melayetpunaḥ#If the vajra is mixed with gold, It will merge into it. In this way one should merge it again.$yāvanmilati pādāṃśaṃ suvarṇe mṛtavajrakam#When a quarter of the mass of gold is mixed with a dead piece of diamond, it is termed mṛtāvajra. [F.. b] Likewise when three quarters of pure gold are mixed with one quadrillion silver coins, it is termed saṃyukta.$dvibhāgaṃ dvaṃdvakhoṭasya tribhāgaṃ drutasūtakam#Dvandva-khota, drutamokshana and dusta-vartam are respectively to be divided into two parts and one third of the normal quantity is prescribed in cases of impotency due to morbid fever, abdominal dropsy, insanity, strangury, leucoderma, worms in the intestines,$mardayedamlayogena dinānte taṃ ca golakam#The affected part should be rubbed at the close of the day with an Amla-yoga.$meṣaśṛṃgyāstu pañcāṅgaṃ strīstanyena tu peṣayet#The five parts of the Mesha-shringi should be pasted together with the breast milk of a she-animal.$

parapuṣṭaḥ parabhṛte parapuṣṭāpaṇastriyām pratikṛṣṭa mata guhye dvirāvṛttyā ca karṣite pratikṛṣṭaḥ preṣite syāt pratyākhyāte ca bācyavat śipiviṣṭastu khalatau śive duścarmaṇi smṛtaḥ catuḥṣaṣṭirbahvṛcepi catuḥṣaṣṭialāsvapi syādgāḍhamuṣṭiḥ kṛpaṇe kṛpāṇādiṣu ceṣyate ṭapañcakam atha syāddaśanocchiṣṭo niśvāsādharacumbayoḥ iti ṭāntavargaḥ ṭhadvikam kaṭhaḥ svara ṛcāmbhede syāttadadhyetṛvedinoḥ$Pestled by othersi. e., those who depend upon others for their subsistence. Supply by othersi. e., in a shop or in the house of a woman. Belonging to othersi. e., what belongs to another person. . , e.g., MAVT 6 , 1 7 : lak�yante 'neneti lak�aflGm ; AKVy 5 ,29: sarhsaranty asmin sattva iti sarh­sarhvartante . . . 'sminn iti sarhvarta/:l. If the same formula is repeated and drawn in two or three times, it would accomplish the desired result. If he is dismissed, he must be rejected. If he is refused, he must be treated like a person who is slandered. Śipiviṣṭa is remembered in khalatas, śive and duṣkarmaṇi. The sixty-fourth case refers to the Bahvṛk and the sixty-fourth case to the Ala. Gāḍhamuṣṭi is prescribed in the case of miserly persons and also in the case of daggers, swords etc. Tap-pañcaka is derived from the root tap, to go. [] Now described are the signs and symptoms of teeth-disease caused due to accumulation of undigested food, inhalation and exhalation of lightening and kissing. Here ends the section on looming. Two on the right, one on the left, and one on the right. The Kha would be the syllable Svara, when divided into Ṛk and Veda, as belonging to the learner and the learner respectively.

parapuṣṭaḥ parabhṛte parapuṣṭāpaṇastriyām#Pestled by othersi. e., those who depend upon others for their subsistence. Supply by othersi. e., in a shop or in the house of a woman. Belonging to othersi. e., what belongs to another person.$pratikṛṣṭa mata guhye dvirāvṛttyā ca karṣite#If the same formula is repeated and drawn in two or three times, it would accomplish the desired result.$pratikṛṣṭaḥ preṣite syāt pratyākhyāte ca bācyavat#If he is dismissed, he must be rejected. If he is refused, he must be treated like a person who is slandered.$śipiviṣṭastu khalatau śive duścarmaṇi smṛtaḥ#Śipiviṣṭa is remembered in khalatas, śive and duṣkarmaṇi.$catuḥṣaṣṭirbahvṛcepi catuḥṣaṣṭialāsvapi#The sixty-fourth case refers to the Bahvṛk and the sixty-fourth case to the Ala.$syādgāḍhamuṣṭiḥ kṛpaṇe kṛpāṇādiṣu ceṣyate#Gāḍhamuṣṭi is prescribed in the case of miserly persons and also in the case of daggers, swords etc.$ṭapañcakam#Tap-pañcaka is derived from the root tap, to go.$atha syāddaśanocchiṣṭo niśvāsādharacumbayoḥ#[] Now described are the signs and symptoms of teeth-disease caused due to accumulation of undigested food, inhalation and exhalation of lightening and kissing.$iti ṭāntavargaḥ#Here ends the section on looming.$ṭhadvikam#Two on the right, one on the left, and one on the right.$kaṭhaḥ svara ṛcāmbhede syāttadadhyetṛvedinoḥ#The Kha would be the syllable Svara, when divided into Ṛk and Veda, as belonging to the learner and the learner respectively.$

keśave tu tadā yāte dharmarājo yudhiṣṭhiraḥ visṛjya sarvān bhrātṝṃś ca pāñcālān atha somakān suṣvāpa rajanīṃ tāṃ tu viśalya iva kuñjaraḥ te ca sarve maheṣvāsāḥ pāñcālāḥ pāṇḍavās tathā abravīt tāvakān sarvān karṇasya nidhanena vai karṇasya nidhane hṛṣṭāḥ suṣupus tāṃ niśāṃ tadā gatajvaraṃ maheṣvāsaṃ tīrṇapāraṃ mahāratham babhūva pāṇḍaveyānāṃ sainyaṃ pramuditaṃ niśi sūtaputrasya nidhane jayaṃ labdhvā ca māriṣa prabhātasamaye hṛṣṭāḥ saṃnahyanta rathottamāḥ vyatītāyāṃ rajanyāṃ tu rājā duryodhanas tadā abravīt tāvakān sarvān saṃnahyantāṃ mahārathāḥ rājñas tu matam ājñāya samanahyata sā camūḥ ayojayan rathāṃs tūrṇaṃ paryadhāvaṃs tathāpare$Vaishampayana said, When Keshava left, Dharmaraja Yudhishthira was overcome by great rage. He dismissed all his brothers, the Panchalas and the Somakas. He slept in the night, like an elephant that has been freed from all stakes. All of those great archers, the Panchalas and the Panchalas, were skilled in fighting. He spoke to all those on your side about Karnas death. 221, 232, 241, 243, 245, 248-9,251-3, 260-1, 278-80, 282-5, 295,373,411-2, 424, 558-9, 565-6, 770,807-8, 812-5, 818-9, 881n., 1126,1217, 1237.sarvatragahetu (universal cause), 104, They were delighted at Karnas death and slept well during the night. The maharatha, the great archer, was devoid of his fever and had crossed over to the other shore. constructs 1097 that an act, though done by oneself, is not connected with1092 Without which the ritual would be invalid.1093 This rather forceful expression is meant to emphasize the gap between the agent of theact and its result. The officiating priests are aware that they are at the sacrifice as agents,but not as enjoyers. They are formally present, but, in truth, only the yajamāna is there,inasmuch as the ritual act exists only in view of its result.1094 The question here is whether the adhikara of the fruit is always attached to the karty (byvirtue of its karman - which is necessarily that of the karty) or whether it can be transferredto someone else, in keeping with his expectation. Compare the Buddhists' view that onlydesire creates bondage. The Pāndava troops rejoiced during the night. O venerable one! They obtained victory after slaying the son of a suta. When it was morning, the best of rathas were cheerfully armoured. When night was over, King Duryodhana summoned all the kings of the earth and said, O bulls among men! All of you will be reduced to ashes. He instructed all the maharathas on your side to arm themselves. Knowing the kings command, the army armoured itself. Others swiftly yoked their chariots and rushed here and there.

keśave tu tadā yāte dharmarājo yudhiṣṭhiraḥ#Vaishampayana said, When Keshava left, Dharmaraja Yudhishthira was overcome by great rage.$visṛjya sarvān bhrātṝṃś ca pāñcālān atha somakān#He dismissed all his brothers, the Panchalas and the Somakas.$suṣvāpa rajanīṃ tāṃ tu viśalya iva kuñjaraḥ#He slept in the night, like an elephant that has been freed from all stakes.$te ca sarve maheṣvāsāḥ pāñcālāḥ pāṇḍavās tathā#All of those great archers, the Panchalas and the Panchalas, were skilled in fighting.$abravīt tāvakān sarvān karṇasya nidhanena vai#He spoke to all those on your side about Karnas death.$karṇasya nidhane hṛṣṭāḥ suṣupus tāṃ niśāṃ tadā#They were delighted at Karnas death and slept well during the night.$gatajvaraṃ maheṣvāsaṃ tīrṇapāraṃ mahāratham#The maharatha, the great archer, was devoid of his fever and had crossed over to the other shore.$babhūva pāṇḍaveyānāṃ sainyaṃ pramuditaṃ niśi#The Pāndava troops rejoiced during the night.$sūtaputrasya nidhane jayaṃ labdhvā ca māriṣa#O venerable one! They obtained victory after slaying the son of a suta.$prabhātasamaye hṛṣṭāḥ saṃnahyanta rathottamāḥ#When it was morning, the best of rathas were cheerfully armoured.$vyatītāyāṃ rajanyāṃ tu rājā duryodhanas tadā#When night was over, King Duryodhana summoned all the kings of the earth and said, O bulls among men! All of you will be reduced to ashes.$abravīt tāvakān sarvān saṃnahyantāṃ mahārathāḥ#He instructed all the maharathas on your side to arm themselves.$rājñas tu matam ājñāya samanahyata sā camūḥ#Knowing the kings command, the army armoured itself.$ayojayan rathāṃs tūrṇaṃ paryadhāvaṃs tathāpare#Others swiftly yoked their chariots and rushed here and there.$

vilīnas tasya kaivalyāt kim anyad avaśiṣyate śūnya eva hi vetāla ivetthaṃ cittavāsanā uditeyaṃ jagannāmnī tacchāntau śāntir akṣatā ahantāyāṃ jagati ca mṛgatṛṣṇājale ca yaḥ sāsthas taṃ cidghanataraṃ nopadeśyas tv asāv iti jīvaṃ vivekinam ihopadiśanti tajjñā no bālam udbhramam asanmayam āryamuktam ajñān praśāsti kila yaḥ kanakāvadātāṃ sa svapnadṛṣṭapuruṣāya sutāṃ dadāti jaganmithyātvapratipādanaṃ nāma sargaḥ$What else, then, is there left for us to do? The answer to this is as follows:As soon as the man has become entirely absorbed in the Supreme Soul, what else, save his own existence, would be left for him to do? As soon as he has become absorbed in the Supreme Soul, what more remains there for him to do? The desire of the mind is as void and empty as a spectre. The world has risen up under the name of Jagat, and when it has subsided, there is imperishable peace. The egoistic views of the world, Which are like the water in a mirage, It is a compact mass of consciousness and should not be taught. The wise preach the living soul to the discriminating, and not to the ignorant, who are led by their error to the unreality of the world. Viṣṇu (71.79).—‘He should not touch his cavities, without cause.’This verse is quoted in Aparārka (p.229).Vyāsa (quoted by Gautama).—‘One shall do what is commended, and avoid what is not commended; this is what has been declared by sages to he the auspicious custom.’Gautama (10, 71).—‘The accomplished student, who, desirous of saving from evil his parents and relations, senior as well as junior, behaves in this manner, never falls off from the eternal Brahman.’Atri-Saṃhitā (16-19).—‘This Dharma has been expounded by men for the religious students, when by having acquired honour in this world, they reach the highest conditions.Those who, deviating from their own Dharma, betake themselves to that of others, them the king shall punish, and thereby rejoice in heaven. He who instructs the ignorant, it is said, gives his daughter, golden-skinned, to the person seen in the dream. Creation is the assertion of the unreality of the world.

vilīnas tasya kaivalyāt kim anyad avaśiṣyate#What else, then, is there left for us to do? The answer to this is as follows:As soon as the man has become entirely absorbed in the Supreme Soul, what else, save his own existence, would be left for him to do? As soon as he has become absorbed in the Supreme Soul, what more remains there for him to do?$śūnya eva hi vetāla ivetthaṃ cittavāsanā#The desire of the mind is as void and empty as a spectre.$uditeyaṃ jagannāmnī tacchāntau śāntir akṣatā#The world has risen up under the name of Jagat, and when it has subsided, there is imperishable peace.$ahantāyāṃ jagati ca mṛgatṛṣṇājale ca yaḥ#The egoistic views of the world, Which are like the water in a mirage,$sāsthas taṃ cidghanataraṃ nopadeśyas tv asāv iti#It is a compact mass of consciousness and should not be taught.$jīvaṃ vivekinam ihopadiśanti tajjñā no bālam udbhramam asanmayam āryamuktam#The wise preach the living soul to the discriminating, and not to the ignorant, who are led by their error to the unreality of the world.$ajñān praśāsti kila yaḥ kanakāvadātāṃ sa svapnadṛṣṭapuruṣāya sutāṃ dadāti#He who instructs the ignorant, it is said, gives his daughter, golden-skinned, to the person seen in the dream.$jaganmithyātvapratipādanaṃ nāma sargaḥ#Creation is the assertion of the unreality of the world.$

jiṣṇave yogāyāpāṃ yogair vo yunajmi agner bhāga stha apāṃ śukraṃ devīr āpo varco asmāsu dhatta prajāpater vo dhāmnāsmai lokāya sādaye indrasya bhāga stha somasya bhāga stha varuṇasya bhāga stha yamasya bhāga stha pitṛṇāṃ bhāga stha bṛhaspater bhāga stha prajāpater bhāga stha devasya savitur bhāga stha bhatt sādhaye yo va āpo apāṃ bhāgo psv antar yajuṣyo devayajanaḥ bhatt om psv antar idaṃ tam ati sṛjāmi taṃ mābhy ava nikṣi tena tam abhy ati sṛjāmi taṃ vadheyaṃ taṃ stṛṣīyānena brahmaṇānena karmaṇānayā menyā bhatt stviṣīyānena apām ūrmir apsv antar yajuṣyaḥ see stanza bhatt mūrmuryajuṣyo apāṃ vegaḥ see stanza apāṃ binduḥ see stanza$For the conquering yoking I yoke you with the yokings of waters []. Ye are the portion of Agni. The radiance of the waters, O goddesses, Ye waters, grant unto us radiance; By the law of Prajapati I take you for this world; Ye are Indra's portion. Ye are the portion of Soma; Ye are Varuna's portion. Ye are the share of Yama. You are entitled to the shares of the Pitrs. Ye are the portion of Brhaspati. Ye are the portion of Prajapati. Ye are the portion of the god Savitr. Abbot: I would like to prepare it. That portion of yours, O waters, which is in the waters, worthy of sacrifice, the sacrificial place; Abbot: Om, Psu. Enter. Here I let you go. Do not deposit it on me. 1060 With that I let him loose. Him would I slay, him would I crush, by this my prayer, by this my deed, by this my thought. Abbot: A woman's business. 102c-103bWir haben bereits gesagt, daß die Maßgeblichkeit niaht aufdem Nichtabweichen beruht, so daß im Faiie des Abweiehens aufGrund des Fehlern (ihrer) Umache (ihr) Gegenteil vorlnge.103-104bAuch Rauch usw. werden nicht als (maßgebliche Erkenntnismittel) bezeichnet, weil sie nicht abweichen, sondern weil sie dasBewußtsein (des zu erschließenden Gegenstandes) bewirken. Das(Nichtabweichen)wird (bloß) als Voraussetzung für dessen Entstehen betrachtet.104c105b the wave of the waters is in the waters, the sacrificial formula is in the waters; The formulas of the Yajur Veda are as follows: Se, Tanṣabhaṭṭamūrmbuḥ....hāḥ....hāḥ....hāḥ....hāḥ....hāḥ....hāḥ....hāḥ....hāḥ... The force of water is like a thunderbolt. A drop of water is like a thunderbolt.

jiṣṇave yogāyāpāṃ yogair vo yunajmi#For the conquering yoking I yoke you with the yokings of waters [].$agner bhāga stha#Ye are the portion of Agni.$apāṃ śukraṃ devīr āpo varco asmāsu dhatta#The radiance of the waters, O goddesses, Ye waters, grant unto us radiance;$prajāpater vo dhāmnāsmai lokāya sādaye#By the law of Prajapati I take you for this world;$indrasya bhāga stha#Ye are Indra's portion.$somasya bhāga stha#Ye are the portion of Soma;$varuṇasya bhāga stha#Ye are Varuna's portion.$yamasya bhāga stha#Ye are the share of Yama.$pitṛṇāṃ bhāga stha#You are entitled to the shares of the Pitrs.$bṛhaspater bhāga stha#Ye are the portion of Brhaspati.$prajāpater bhāga stha#Ye are the portion of Prajapati.$devasya savitur bhāga stha#Ye are the portion of the god Savitr.$bhatt sādhaye#Abbot: I would like to prepare it.$yo va āpo apāṃ bhāgo psv antar yajuṣyo devayajanaḥ#That portion of yours, O waters, which is in the waters, worthy of sacrifice, the sacrificial place;$bhatt om psv antar#Abbot: Om, Psu. Enter.$idaṃ tam ati sṛjāmi taṃ mābhy ava nikṣi#Here I let you go. Do not deposit it on me.$tena tam abhy ati sṛjāmi#With that I let him loose.$taṃ vadheyaṃ taṃ stṛṣīyānena brahmaṇānena karmaṇānayā menyā#Him would I slay, him would I crush, by this my prayer, by this my deed, by this my thought.$bhatt stviṣīyānena#Abbot: A woman's business.$apām ūrmir apsv antar yajuṣyaḥ#the wave of the waters is in the waters, the sacrificial formula is in the waters;$see stanza bhatt mūrmuryajuṣyo#The formulas of the Yajur Veda are as follows: Se, Tanṣabhaṭṭamūrmbuḥ....hāḥ....hāḥ....hāḥ....hāḥ....hāḥ....hāḥ....hāḥ....hāḥ...$apāṃ vegaḥ see stanza#The force of water is like a thunderbolt.$apāṃ binduḥ see stanza#A drop of water is like a thunderbolt.$

teyathāprapannamupaniṣkramyamārjālīyanyantenanakṣatreṣucakṣurvisṛjantetaccakṣurdevahitamśukramuccaraditi jyotirvainakṣatrāṇi jyotirevatadātmandadhate teparayādvārāhavirdhāneprapadyante athaadhvaryuruttarasyahavirdhānasyakūbarīmabhipadyaāhasatrasyaṛdhimgāyaiti gāyatisatrasyaṛdhim tatsatrasyaṛdhimāpnuvanti sarvesāmnonidhanamupayanti pratiṣṭhāvainidhanampratiṣṭhityāeva$Having gone out in the direction from which they had come, they release their eyesight through the asterisms ending with the Mārjālīya fires with the verse, Let that eye recite the Sukra hymn which is beneficial to the gods. " They release their eyesight through the asterisms ending with the Mārjālīya fires with the verse the Jyotis, the Nakṣatras and the Aśvinī-kumāras. verily then they reinvigorate themselves with light. They successively enter upon the increase of the size of a hog. The Adhvaryu, having reached the rear of the northern Havirdhāna shed proceeds to the Abhihṛt Sattra. He sings the benediction at the Sattra. In that Sattra they acquire prosperity. All the Sāmans are recited together. The deposit is a safe resting-place; by its very nature it is a safe resting-place.

teyathāprapannamupaniṣkramyamārjālīyanyantenanakṣatreṣucakṣurvisṛjantetaccakṣurdevahitamśukramuccaraditi#Having gone out in the direction from which they had come, they release their eyesight through the asterisms ending with the Mārjālīya fires with the verse, Let that eye recite the Sukra hymn which is beneficial to the gods. " They release their eyesight through the asterisms ending with the Mārjālīya fires with the verse$jyotirvainakṣatrāṇi#the Jyotis, the Nakṣatras and the Aśvinī-kumāras.$jyotirevatadātmandadhate#verily then they reinvigorate themselves with light.$teparayādvārāhavirdhāneprapadyante#They successively enter upon the increase of the size of a hog.$athaadhvaryuruttarasyahavirdhānasyakūbarīmabhipadyaāhasatrasyaṛdhimgāyaiti#The Adhvaryu, having reached the rear of the northern Havirdhāna shed proceeds to the Abhihṛt Sattra.$gāyatisatrasyaṛdhim#He sings the benediction at the Sattra.$tatsatrasyaṛdhimāpnuvanti#In that Sattra they acquire prosperity.$sarvesāmnonidhanamupayanti#All the Sāmans are recited together.$pratiṣṭhāvainidhanampratiṣṭhityāeva#The deposit is a safe resting-place; by its very nature it is a safe resting-place.$

pratikālaṃ dadāty eva śikhāvṛddhis tu sā smṛtā gṛhāt toṣaḥ phalaṃ kṣetrād bhogalābhaḥ prakīrtitaḥ ādhibhogas tv aśeṣo yo vṛddhis tu parikalpitaḥ prayogo yatra caivaṃ syād ādhibhogaḥ sa ucyate ākṛtavṛddhiḥ yo yācitakam ādāya tam adattvā diśaṃ vrajet ūrdhvaṃ saṃvatsarāt tasya taddhanaṃ vṛddhim āpnuyāt kṛtvoddhāram adattvā yo yācitas tu diśaṃ vrajet ūrdhvaṃ māsatrayāt tasya taddhanaṃ vṛddhim āpnuyāt svadeśe pi sthito yas tu na dadyād yācitaḥ kvacit taṃ tato kāritāṃ vṛddhim anicchantaṃ ca dāpayet prītidattaṃ na vardheta yāvan na pratiyācitam yācyamānam adattaṃ ced vardhate pañcakaṃ śatam$It is known to be śikhā vṛddhi [śikhāvṛddhi? ]. Satisfaction results from the house. Enjoyment of pleasures is said to result from the field. The enjoyment of a pledge is wholly imaginary, while the interest is assumed. When such is the preparation, it is called enjoyment. Kautilya's Arthashastra Interest paid in the form of capital raised is termed Ākṛta, ‟ Invested. ‟ If a person takes something that has been obtained by begging and then departs, without giving it away, he will be dishonoured. After the lapse of a year, the interest on the property shall accrue to the debtor. If a person does not give what he has been asked for and then departs in a desolate direction, that is like performing a sacrifice when the sun has arisen four angulas away from the nakshatra. After the lapse of three months, the interest on the property shall accrue to the debtor. Even though living in his own country, if one does not give when asked, If the debtor is unwilling to repay the principal, he may be made to pay the interest that was stipulated. What is given as a mark of affection does not increase until it is in return for what is requested. If a borrower pays five per cent interest on the borrowed money, if it is not paid at all, he shall be compelled to pay five per cent. of the principal along with the accrued interest.

pratikālaṃ dadāty eva śikhāvṛddhis tu sā smṛtā#It is known to be śikhā vṛddhi [śikhāvṛddhi? ].$gṛhāt toṣaḥ phalaṃ kṣetrād bhogalābhaḥ prakīrtitaḥ#Satisfaction results from the house. Enjoyment of pleasures is said to result from the field.$ādhibhogas tv aśeṣo yo vṛddhis tu parikalpitaḥ#The enjoyment of a pledge is wholly imaginary, while the interest is assumed.$prayogo yatra caivaṃ syād ādhibhogaḥ sa ucyate#When such is the preparation, it is called enjoyment.$ākṛtavṛddhiḥ#Kautilya's Arthashastra Interest paid in the form of capital raised is termed Ākṛta, ‟ Invested. ‟$yo yācitakam ādāya tam adattvā diśaṃ vrajet#If a person takes something that has been obtained by begging and then departs, without giving it away, he will be dishonoured.$ūrdhvaṃ saṃvatsarāt tasya taddhanaṃ vṛddhim āpnuyāt#After the lapse of a year, the interest on the property shall accrue to the debtor.$kṛtvoddhāram adattvā yo yācitas tu diśaṃ vrajet#If a person does not give what he has been asked for and then departs in a desolate direction, that is like performing a sacrifice when the sun has arisen four angulas away from the nakshatra.$ūrdhvaṃ māsatrayāt tasya taddhanaṃ vṛddhim āpnuyāt#After the lapse of three months, the interest on the property shall accrue to the debtor.$svadeśe pi sthito yas tu na dadyād yācitaḥ kvacit#Even though living in his own country, if one does not give when asked,$taṃ tato kāritāṃ vṛddhim anicchantaṃ ca dāpayet#If the debtor is unwilling to repay the principal, he may be made to pay the interest that was stipulated.$prītidattaṃ na vardheta yāvan na pratiyācitam#What is given as a mark of affection does not increase until it is in return for what is requested.$yācyamānam adattaṃ ced vardhate pañcakaṃ śatam#If a borrower pays five per cent interest on the borrowed money, if it is not paid at all, he shall be compelled to pay five per cent. of the principal along with the accrued interest.$

tasmāt tvaṃ hi muniśreṣṭha śivārādhanatatparaḥ madarthaṃ kuru karmāṇi homajāpyādikaṃ muhuḥ yāsyase tvaṃ same deśe satyam etad bravīmy aham ity uktvā sā yayau svargaṃ nijabhartrā samanvitā tyaktvā svakalpaṃ jābāliḥ śivārādhanatatparaḥ acireṇaiva kālena brahmalokam upāgataḥ iti śrīskandapurāṇe revākhaṇḍe brāhmaṇasya bhāryayā saha svargārohaṇaṃ nāma dvātriṃśo dhyāyaḥ paścime nīlagaṅgāyā narmadottarakūlataḥ vyatīpāteśvaraṃ nāma liṅgaṃ paramasiddhidam somanāthaṃ svayaṃ viddhi somamūrtiṃ jagatpatim sāvitryā ca tapas taptaṃ tatra saptarṣibhis tathā sāvitrīkuṇḍam ityetad vikhyātaṃ narmadātaṭaḥ narasya snānamātrasya kanyādānaphalaṃ bhavet tilodakapradānena cānnadānena bhārata pitaras tasya tṛpyanti sāvitrīlokam āśritāḥ$Hence, O excellent sage, you shall be devoted to the propitiation of Śiva. For my sake, perform the rites of Homa, Japa etc. again and again. I am telling you this truthfully. attached to women.’This verse is quoted in Smṛticandrikā (Saṃskāra, p.104) as laying down the reason why the young wife of the Teacher should not be touched in the feet by the young pupil, the meaning being—‘Because women are capable of leading the learned as well as the ignorant man, who may yield to to physical desires and other weaknesses’. Saying so, she went to heaven with her husband. Abandoning his own concept Jābāli was devoted to the propitiation of Śiva. In a short while, he reached Brahmas world. The story of Rāmas ascension to heaven along with his wife is given in the Skanda Purāṇa. It is to the west of Nīlagaṅgā and on the northern bank of Narmadā. (nor gyi ran bZin can 58; 169 f.gnas = ä.4raya!J, 4 2 ; 50gnas = pa.dam od. sthänam 34; 66;177f. (A. 251)gnas (pa) = viharati. vihära'IJ, o. ä.40; 46gnas gyur pa = äsrayapat·ävrtti'IJ, 90gnas gyur pa = asrayaparivrtti!J, The Liṅga named Vyatīpāteśvara is the bestower of great Siddhis. Know that Somanatha is himself the lord of the universe, in the form of Soma. Savitri and the saptarshis tormented themselves through austerities there. This bank of the Narmada is famous by the name of Savitrikuṇḍa. Merely by bathing a man would get the fruit of offering his daughter. O descendant of the Bharata lineage! One must donate sesamum, water and food. His ancestors, who have sought refuge in Savitris world, are satisfied.

tasmāt tvaṃ hi muniśreṣṭha śivārādhanatatparaḥ#Hence, O excellent sage, you shall be devoted to the propitiation of Śiva.$madarthaṃ kuru karmāṇi homajāpyādikaṃ muhuḥ#For my sake, perform the rites of Homa, Japa etc. again and again.$yāsyase tvaṃ same deśe satyam etad bravīmy aham#I am telling you this truthfully.$ity uktvā sā yayau svargaṃ nijabhartrā samanvitā#Saying so, she went to heaven with her husband.$tyaktvā svakalpaṃ jābāliḥ śivārādhanatatparaḥ#Abandoning his own concept Jābāli was devoted to the propitiation of Śiva.$acireṇaiva kālena brahmalokam upāgataḥ#In a short while, he reached Brahmas world.$iti śrīskandapurāṇe revākhaṇḍe brāhmaṇasya bhāryayā saha svargārohaṇaṃ nāma dvātriṃśo dhyāyaḥ#The story of Rāmas ascension to heaven along with his wife is given in the Skanda Purāṇa.$paścime nīlagaṅgāyā narmadottarakūlataḥ#It is to the west of Nīlagaṅgā and on the northern bank of Narmadā.$vyatīpāteśvaraṃ nāma liṅgaṃ paramasiddhidam#The Liṅga named Vyatīpāteśvara is the bestower of great Siddhis.$somanāthaṃ svayaṃ viddhi somamūrtiṃ jagatpatim#Know that Somanatha is himself the lord of the universe, in the form of Soma.$sāvitryā ca tapas taptaṃ tatra saptarṣibhis tathā#Savitri and the saptarshis tormented themselves through austerities there.$sāvitrīkuṇḍam ityetad vikhyātaṃ narmadātaṭaḥ#This bank of the Narmada is famous by the name of Savitrikuṇḍa.$narasya snānamātrasya kanyādānaphalaṃ bhavet#Merely by bathing a man would get the fruit of offering his daughter.$tilodakapradānena cānnadānena bhārata#O descendant of the Bharata lineage! One must donate sesamum, water and food.$pitaras tasya tṛpyanti sāvitrīlokam āśritāḥ#His ancestors, who have sought refuge in Savitris world, are satisfied.$

abhiṣvaṅge spṛhāyāṃ ca gabhastau ca ruciḥ striyām iti cāntāḥ prasanne bhalluke pyaccho gucchaḥ stabaka hārayoḥ paridhānāñcale kaccho jalaprānte tri liṅgakaḥ iti kṣepakacchāntāḥ keki tārkṣyāvahibhujau dantaviprāṇḍajā dvijāḥ ajā viṣṇuharacchāgā goṣṭhādhvanivahā vrajāḥ dharmarājau jinayamau kuñjo dante pi na striyām valaje kṣetrapūrdvāre valajā valgudarśanā same kṣmāṃśe raṇe pyājiḥ prajā syāt saṃtatau jane abjau śaṅkhaśaśāṅkau ca svake nitye nijaṃ triṣu iti jāntāḥ$A womans inclination towards embracing, longing and sexual intercourse. The vowel 'ca' is also inserted there as an inflexion attached to the word 'ananta'. Bhaluka and prasannā. Pauccha and guñcaḥ [guñca]. Staka and Hārāyaṇa. 42. See the Sūtra quoted i.35. Compare Vibhanga, 122, Psychology, 173.43. The first interpretation according to the Vibhāṣā, TD 27, p. 369b21. Kaccha at the border of the garment. Triliṅga at the waters edge. Thus they are kşepaka and śānta. Kékaya and Tarkshya: The brahmins who were born from the wombs of Vishnu's arms, Danta·π£a and Aniruddha. goats are for Viṣṇu and Hara, goats for the cow-pen and travellers for herdsmen, she-goats for bulls, she-goats for mares, she-goats for she-goats, she-goats for she-goats, she-goats for she-goats, she-goats for she The Dharma kings, the twin sons of the Victorious One, Are tusks like an arjuna tree, not a womans. At the entrance to the house of those born from a womb, Born from a womb, beautiful to look at, Born from a womb, one who is desirous of generating progeny, Born from a womb, one who is fond of creating progeny, Born from a womb, one who is fond of creating progeny, Born from Patyaji would have offspring in a continuous line. The water-born, conch-shell and the hare-marked respectively belong to their own three natural. a bondage altogether relative, for what is at stake, at this level of nond-uality, is the pure manifestation that has not yet materialized itself intoactual creation. As Michel Hulin states: Śiva follows the pure path 'pourfaire, si l'on ose dire, le tour de sa nature' [— '... so as to, so to speak,take an overall view of his own nature'] (1978: 305). The position of theśuddhādhvan is, for the nondual Śaivism of Kashmir, a way of showing thatconsciousness 'does call for cosmic manifestation' and that ‘far from being Such is the nature of things, they replied.

abhiṣvaṅge spṛhāyāṃ ca gabhastau ca ruciḥ striyām#A womans inclination towards embracing, longing and sexual intercourse.$iti cāntāḥ#The vowel 'ca' is also inserted there as an inflexion attached to the word 'ananta'.$prasanne bhalluke pyaccho gucchaḥ stabaka hārayoḥ#Bhaluka and prasannā. Pauccha and guñcaḥ [guñca]. Staka and Hārāyaṇa.$paridhānāñcale kaccho jalaprānte tri liṅgakaḥ#Kaccha at the border of the garment. Triliṅga at the waters edge.$iti kṣepakacchāntāḥ#Thus they are kşepaka and śānta.$keki tārkṣyāvahibhujau dantaviprāṇḍajā dvijāḥ#Kékaya and Tarkshya: The brahmins who were born from the wombs of Vishnu's arms, Danta·π£a and Aniruddha.$ajā viṣṇuharacchāgā goṣṭhādhvanivahā vrajāḥ#goats are for Viṣṇu and Hara, goats for the cow-pen and travellers for herdsmen, she-goats for bulls, she-goats for mares, she-goats for she-goats, she-goats for she-goats, she-goats for she-goats, she-goats for she$dharmarājau jinayamau kuñjo dante pi na striyām#The Dharma kings, the twin sons of the Victorious One, Are tusks like an arjuna tree, not a womans.$valaje kṣetrapūrdvāre valajā valgudarśanā#At the entrance to the house of those born from a womb, Born from a womb, beautiful to look at, Born from a womb, one who is desirous of generating progeny, Born from a womb, one who is fond of creating progeny, Born from a womb, one who is fond of creating progeny, Born from$same kṣmāṃśe raṇe pyājiḥ prajā syāt saṃtatau jane#Patyaji would have offspring in a continuous line.$abjau śaṅkhaśaśāṅkau ca svake nitye nijaṃ triṣu#The water-born, conch-shell and the hare-marked respectively belong to their own three natural.$iti jāntāḥ#Such is the nature of things, they replied.$

prādurāsaṃ varadarāḍ yuvayoḥ kāmaditsayā vriyatāṃ vara ity ukte mādṛśo vāṃ vṛtaḥ sutaḥ bhp ity upakramya adṛṣṭvānyatamaṃ loke śīlaudāryaguṇaiḥ samam ahaṃ suto vām abhavaṃ pṛśnigarbha iti śrutaḥ tayor vāṃ punar evāham adityām āsa kaśyapāt upendra iti vikhyāto vāmanatvāc ca vāmanaḥ tṛtīye smin bhave haṃ vai tenaiva vapuṣātha vām jāto bhūyas tayor eva satyaṃ me vyāhṛtaṃ sati bhp amunā śrīkṛṣṇasya mama prādurbhāvasamayetra prakāśamānenaitena śrīkṛṣṇākhyenaiva tṛtīya iti tenaiva pūrvaṃ varārthaṃ prādurbhāvitenaiva$I am the king of boons and I have appeared before you with the intention of granting you what you desire. Choose a boon. Having been thus addressed, the king replied, You have chosen a son who will be like me. This is the way he treats us: we are his servants, and he is our master. " Here ends the story of The Dog-Duty Ascetic in the Sanskrit Drama entitled "The Simile of the Taming of the Taming of the Taming of the Taming of the Taming of the Taming of the Taming of the Taming I do not see anyone else in this world who is equal to me in good conduct, generosity and qualities. I have been born as your son, known by the name of Prishnigarbha. Through Kashyapa, I have again been born as Adityas son to the two of them. Aß1I83,9-11 (read ......... nl!"'~ M IlIrwJ-(or. , .......J d/tanIf~ /wt.."", bIotn.....ri...); Vi 106c1-12.10I See Joanna Maey. Worl(/ QS Low'. World fU &lf{.&rkcley: Pan.llax Press. 1991), p.:lIlJISS ("joyful oommunion wilh all your fellow bein,,"): cp. pp. 193-205. For Snydcr, 11«T/W, p. 187. Later on, he .ppears to have focUSKd, in. mon: plllctic.J pel'5J1"livc, on.~ I community of .11 beings: see Qgrb R. StIlI.in, "The Pkific Bu6dhI'$ Wild Because he was a dwarf, he was also known by the name of Vamana. In this third existence I shall be with the same body as you. I have told you the truth, O chaste lady. rüpaka?. ..).49 Der Vergleich mit dem Malerlehrling scheint in einem entscheidenden Punktnicht recht zu der dadurch veranschaulichten Versenkungspraxis zu passen :Währendder Malerlehrling, bevor er, nach Lösahung der unvollkommenen Kopie, einen neuen At the time of my appearance as Śrī Kṛṣṇa, By the name of Śrīkṛṣṇa, i. e., solely by that which bears the name of Śrīkṛṣṇa. The third i. e. the same person who had previously manifested himself for the purpose of acquiring a boon.

prādurāsaṃ varadarāḍ yuvayoḥ kāmaditsayā#I am the king of boons and I have appeared before you with the intention of granting you what you desire.$vriyatāṃ vara ity ukte mādṛśo vāṃ vṛtaḥ sutaḥ bhp#Choose a boon. Having been thus addressed, the king replied, You have chosen a son who will be like me.$ity upakramya#This is the way he treats us: we are his servants, and he is our master. " Here ends the story of The Dog-Duty Ascetic in the Sanskrit Drama entitled "The Simile of the Taming of the Taming of the Taming of the Taming of the Taming of the Taming of the Taming of the Taming$adṛṣṭvānyatamaṃ loke śīlaudāryaguṇaiḥ samam#I do not see anyone else in this world who is equal to me in good conduct, generosity and qualities.$ahaṃ suto vām abhavaṃ pṛśnigarbha iti śrutaḥ#I have been born as your son, known by the name of Prishnigarbha.$tayor vāṃ punar evāham adityām āsa kaśyapāt#Through Kashyapa, I have again been born as Adityas son to the two of them.$upendra iti vikhyāto vāmanatvāc ca vāmanaḥ#Because he was a dwarf, he was also known by the name of Vamana.$tṛtīye smin bhave haṃ vai tenaiva vapuṣātha vām#In this third existence I shall be with the same body as you.$jāto bhūyas tayor eva satyaṃ me vyāhṛtaṃ sati bhp#I have told you the truth, O chaste lady.$amunā śrīkṛṣṇasya mama prādurbhāvasamayetra prakāśamānenaitena#At the time of my appearance as Śrī Kṛṣṇa,$śrīkṛṣṇākhyenaiva#By the name of Śrīkṛṣṇa, i. e., solely by that which bears the name of Śrīkṛṣṇa.$tṛtīya iti tenaiva pūrvaṃ varārthaṃ prādurbhāvitenaiva#The third i. e. the same person who had previously manifested himself for the purpose of acquiring a boon.$

haraṇakalā jātikalā kelikalā caurapārthivakalā ca gauravaśaithilyakalā niṣkāraṇadoṣabhāṣaṇakalā ca śūlakalābhyaṅgakalā nidrākṣirajasvalāmbarakalā ca rūkṣakalā tīkṣṇakalā galahastagṛhārgalārpaṇakalā ca saṃtyaktakāmukāhṛtidarśanayātrāstutikalā ca tīrthopavanasurālayaviharaṇahelākalā gṛhakalā ca vaśyauṣadhamantrakalā vṛkṣakalā keśarañjanakalā ca bhikṣukatāpasabahuvidhapuṇyakalā dvīpadarśanakalā ca khinnā kalātriṣaṣṭyā paryante kuṭṭanīkalā veśyā ajñātanāmavarṇeṣu ātmāpi yayārpyate dhanāṃśena$The art of capture, the art of raising a weapon, the art of sporting, the art of stealing and the art of conciliation. The art of relaxation in the exercise of weight and the art of talking pointlessly about faults. * Abhyanga-kalā, nidrā, akṣi-rajasvalā and ambara-kalā * Shula-kalā, abhyanga-kalā, nidrā, akṣi-rajasvalā and ambara-kalā. Kautilya's Arthashastra Rough art, acute art, and the art of locking the door of a room by hand or throat; He has given up the enjoyments of love and has no desire to see or hear about his beloved; he is not attached to praiseworthy undertakings, such as pilgrimages and recitations of sacred hymns on the occasion of a festival in honour of the god of love. Places of pilgrimage, gardens, temples, monasteries, playgrounds, Theatrical performances, and chamber music. The arts of enthralling medicines, spells, magical incantations, trees, and dyeing hair. The arts of mendicants and ascetics, the many kinds of goodness, And the arts of seeing islands, Khinākalā, up to the sixty-third; and Kuṭṭanīkalā, harlot. If the name and caste are not known, she will offer a share of the riches to her own self.

haraṇakalā jātikalā kelikalā caurapārthivakalā ca#The art of capture, the art of raising a weapon, the art of sporting, the art of stealing and the art of conciliation.$gauravaśaithilyakalā niṣkāraṇadoṣabhāṣaṇakalā ca#The art of relaxation in the exercise of weight and the art of talking pointlessly about faults.$śūlakalābhyaṅgakalā nidrākṣirajasvalāmbarakalā ca#* Abhyanga-kalā, nidrā, akṣi-rajasvalā and ambara-kalā * Shula-kalā, abhyanga-kalā, nidrā, akṣi-rajasvalā and ambara-kalā.$rūkṣakalā tīkṣṇakalā galahastagṛhārgalārpaṇakalā ca#Kautilya's Arthashastra Rough art, acute art, and the art of locking the door of a room by hand or throat;$saṃtyaktakāmukāhṛtidarśanayātrāstutikalā ca#He has given up the enjoyments of love and has no desire to see or hear about his beloved; he is not attached to praiseworthy undertakings, such as pilgrimages and recitations of sacred hymns on the occasion of a festival in honour of the god of love.$tīrthopavanasurālayaviharaṇahelākalā gṛhakalā ca#Places of pilgrimage, gardens, temples, monasteries, playgrounds, Theatrical performances, and chamber music.$vaśyauṣadhamantrakalā vṛkṣakalā keśarañjanakalā ca#The arts of enthralling medicines, spells, magical incantations, trees, and dyeing hair.$bhikṣukatāpasabahuvidhapuṇyakalā dvīpadarśanakalā ca#The arts of mendicants and ascetics, the many kinds of goodness, And the arts of seeing islands,$khinnā kalātriṣaṣṭyā paryante kuṭṭanīkalā veśyā#Khinākalā, up to the sixty-third; and Kuṭṭanīkalā, harlot.$ajñātanāmavarṇeṣu ātmāpi yayārpyate dhanāṃśena#If the name and caste are not known, she will offer a share of the riches to her own self.$

etenācchādanīyaṃ vrajati paravaśaṃ saṃmukhīnatvamādau pañcādānīyate cetsakalamatha tatopyadhvamadhyādyatheṣṭam ākṛṣṭāvuddhṛtau vā mṛtajanaviṣaye karṣaṇīyetha jīve yogaḥ śrīśaṃbhunāthāgamaparigamito jālanāmā mayoktaḥ ciravighaṭite senāyugmeyathāmilite punarhayagajanaraṃ svāṃ svāṃ jātiṃ rasādabhidhāvati karaṇapavanairnāḍīcakraistathaiva samāgatairnijanijarasādekībhāvyaṃ svajālavaśīkṛtaiḥ mahājālasamākṛṣṭo jīvo vijñānaśālinā svaḥpretatiryaṅnirayāṃstadaivaiṣa vimuñcati$In short the king shall so fix the prices that the interests of neither the consumer nor the supplier may suffer.It is quoted in Aparārka (p.827);—and in Mitākṣarā (2.251), where Bālambhaṭṭī adds the following notes:—For commodities that cannot keep long, every five days, for those that can keep a little longer, every fortnight, and for those that can keep much longer, every month,—the king should have the prices fixed by trustworthy officers in the presence of himself as also of the expert merchants;—what the repetition (‘pañcarātre pañcarātre’) means is that the prices are to be fixed after five days or ‘after a fortnight’, &c., always throughout the king’s life.(verses 8.401-402)See Comparative notes for Verse 8.401. In this way the covering comes under the control of one's opponent. If it is not collected from the beginning in all the five, then increase as much as you like from the middle as you like. In the case of a dead person being dragged or pulled out, one should drag him to the land of the living. This is called Jala-yoga and has been expounded by me in the Śrī Sambhunātha Āgama Sāstra. of the first phrase ( [ 1 ] ) in terms of a causal relationship between iilayavijfiiinacause and the dhannas as its effect, but may pose problems in the case of the second As an army after a long siege is once more joined together, and both kinds of horses and elephants fall upon one another in mutual conflict, so the armies of men and elephants flying from their respective sides, fell upon one another in mutual conflict. {GL_NOTE::} The winds of the senses, and likewise the assembled hosts of snakes, are all brought under control by their own web and united together according to their individual tastes. The jivatman is grasped in a large net by the one who possesses vijnana. verily then does he release them from the heaven, the preta, the animal, and hell.

etenācchādanīyaṃ vrajati paravaśaṃ saṃmukhīnatvamādau pañcādānīyate cetsakalamatha tatopyadhvamadhyādyatheṣṭam#In this way the covering comes under the control of one's opponent. If it is not collected from the beginning in all the five, then increase as much as you like from the middle as you like.$ākṛṣṭāvuddhṛtau vā mṛtajanaviṣaye karṣaṇīyetha jīve yogaḥ śrīśaṃbhunāthāgamaparigamito jālanāmā mayoktaḥ#In the case of a dead person being dragged or pulled out, one should drag him to the land of the living. This is called Jala-yoga and has been expounded by me in the Śrī Sambhunātha Āgama Sāstra.$ciravighaṭite senāyugmeyathāmilite punarhayagajanaraṃ svāṃ svāṃ jātiṃ rasādabhidhāvati#As an army after a long siege is once more joined together, and both kinds of horses and elephants fall upon one another in mutual conflict, so the armies of men and elephants flying from their respective sides, fell upon one another in mutual conflict. {GL_NOTE::}$karaṇapavanairnāḍīcakraistathaiva samāgatairnijanijarasādekībhāvyaṃ svajālavaśīkṛtaiḥ#The winds of the senses, and likewise the assembled hosts of snakes, are all brought under control by their own web and united together according to their individual tastes.$mahājālasamākṛṣṭo jīvo vijñānaśālinā#The jivatman is grasped in a large net by the one who possesses vijnana.$svaḥpretatiryaṅnirayāṃstadaivaiṣa vimuñcati#verily then does he release them from the heaven, the preta, the animal, and hell.$

kecit ṣaḍviṃśatiṃ prāhur apare pañcaviṃśatiṃ saptaike nava ṣaṭ kecic catvāry ekādaśāpare kecit saptadaśa prāhuḥ ṣoḍaśaike trayodaśa etāvattvaṃ hi saṅkhyānām ṛṣayo yadvivakṣayā gāyanti pṛthag āyuṣmann idaṃ no vaktum arhasi yuktaṃ ca santi sarvatra bhāṣante brāhmaṇā yathā māyāṃ madīyām udgṛhya vadatāṃ kiṃ nu durghaṭam naitad evaṃ yathāttha tvaṃ yad ahaṃ vacmi tat tathā evaṃ vivadatāṃ hetuṃ śaktayo me duratyayāḥ yāsāṃ vyatikarād āsīd vikalpo vadatāṃ padam prāpte śamadame pyeti vādas tam anu śāmyati parasparānupraveśāt tattvānāṃ puruṣarṣabha paurvāparyaprasaṅkhyānaṃ yathā vaktur vivakṣitam$Some say it is twenty-six; others say it is twenty-five. Some seven, some nine, some six, Some four, others eleven, Some call it seventeen, others sixteen, and still others thirteen. This is the extent of what you intend to say about the rishis who are versed in sankhya. The illustrious one replied, O bull among the Bharata lineage! O lord of the earth! I have spoken to you about sankhya and you have also spoken to me about rajas and tamas. O one with a long life! You should explain this to us. It is quite reasonable to say that there are Brāhmaṇas everywhere, e. g., in the case of such words as There are Brāhmaṇas everywhere; and it is only right that there should be persons learned in the Veda who have acquired proficiency in all branches of learning; just as in the case of Let them grasp my maya and speak. What is impossible for them to accomplish? It is not as you say. What I have said is true. The reason for this dispute is my invincible powers. It is because of this conflict that those who spoke about the state had doubts. And when he has attained calm and self-control, the word also subsides along with him. O bull among men! It is because principles penetrate each other. 4. The other-dependent nature (paratantra-svabhava) exists, but not as a reality5. The perfected nature (parinişpanna-svabhāva) both exists and does not exist as a reality2. The Reality of Characteristic1. The reality-characteristic in relation to the imaginary nature The enumeration of the fore and aft is in accordance with the speakers own wish.

kecit ṣaḍviṃśatiṃ prāhur apare pañcaviṃśatiṃ#Some say it is twenty-six; others say it is twenty-five.$saptaike nava ṣaṭ kecic catvāry ekādaśāpare#Some seven, some nine, some six, Some four, others eleven,$kecit saptadaśa prāhuḥ ṣoḍaśaike trayodaśa#Some call it seventeen, others sixteen, and still others thirteen.$etāvattvaṃ hi saṅkhyānām ṛṣayo yadvivakṣayā#This is the extent of what you intend to say about the rishis who are versed in sankhya. The illustrious one replied, O bull among the Bharata lineage! O lord of the earth! I have spoken to you about sankhya and you have also spoken to me about rajas and tamas.$gāyanti pṛthag āyuṣmann idaṃ no vaktum arhasi#O one with a long life! You should explain this to us.$yuktaṃ ca santi sarvatra bhāṣante brāhmaṇā yathā#It is quite reasonable to say that there are Brāhmaṇas everywhere, e. g., in the case of such words as There are Brāhmaṇas everywhere; and it is only right that there should be persons learned in the Veda who have acquired proficiency in all branches of learning; just as in the case of$māyāṃ madīyām udgṛhya vadatāṃ kiṃ nu durghaṭam#Let them grasp my maya and speak. What is impossible for them to accomplish?$naitad evaṃ yathāttha tvaṃ yad ahaṃ vacmi tat tathā#It is not as you say. What I have said is true.$evaṃ vivadatāṃ hetuṃ śaktayo me duratyayāḥ#The reason for this dispute is my invincible powers.$yāsāṃ vyatikarād āsīd vikalpo vadatāṃ padam#It is because of this conflict that those who spoke about the state had doubts.$prāpte śamadame pyeti vādas tam anu śāmyati#And when he has attained calm and self-control, the word also subsides along with him.$parasparānupraveśāt tattvānāṃ puruṣarṣabha#O bull among men! It is because principles penetrate each other.$paurvāparyaprasaṅkhyānaṃ yathā vaktur vivakṣitam#The enumeration of the fore and aft is in accordance with the speakers own wish.$

hūṃkārotpannanīlābhaṃ pūrve gajāsanasthitam bhūsparśamudrayā yuktam akṣobhyaṃ śrīghana numaḥ trāṃkārotpannahemābhaṃ dakṣiṇeśvamārūḍham varadamudrayā yuktaṃ namāmi ratnasaṃbhavam jhiṅkārotpannaraktābhaṃ paścime mayūrāsanam dhyānamūrtidharaṃ nātham amitābhamuniṃ numaḥ khaṅkārotpannaśyāmābham uttare garuḍāsanam abhayamudrasaṃbaddhamamoghasiddhiṃ namāmyaham rocanā māmakī caiva pāṇḍarā tāraṇī tathā brahmādikoṇasaṃsthāśca caturdevyo namo namaḥ niraṃjanaṃ nirākāraṃ pratyekajyotirūpiṇam caityamadhyasthitaṃ devaṃ vajrasattvaṃ numo vayam$. In the east, seated on an elephant, He will give rise to a deep blue hue That arises from a grunting sound. The Akṣobhya mantra should be used in combination with the bhū-spṛśa mudrā. Obeisance to Śrīghaṇa. It has the lustre of gold arising from the syllable trāṇa and is in the form of southern lord Āruḍa. I make obeisance to Ratnasambhava, who bears the boon-granting mudrā on his forehead. In the west, there is a peacock throne with a hue that arises from the tinkle of anklets. We praise the Lord who assumes the form of meditation. We praise the Sage of unmeasured splendour. Footnotes And References: []: PañcāmṛtaA collection of five sweet things used in worshipping deities. In the north, there is Garudas throne, with a dark complexion that arises from the tinkling of anklets. I make an obeisance to Amoghasiddhi, Who possesses the mudrā of fearlessness. Rocanā, Māmakī, Pāñjarā, Tārāṇī, The four goddesses Brahmā etc. are situated in the angular points. Obeisance, obeisance. He is without deformation. He is without any form. He is in the form of a self-illuminated light. We praise the god Vajrasattva, Who resides in the middle of the sanctuary.

hūṃkārotpannanīlābhaṃ pūrve gajāsanasthitam#. In the east, seated on an elephant, He will give rise to a deep blue hue That arises from a grunting sound.$bhūsparśamudrayā yuktam akṣobhyaṃ śrīghana numaḥ#The Akṣobhya mantra should be used in combination with the bhū-spṛśa mudrā. Obeisance to Śrīghaṇa.$trāṃkārotpannahemābhaṃ dakṣiṇeśvamārūḍham#It has the lustre of gold arising from the syllable trāṇa and is in the form of southern lord Āruḍa.$varadamudrayā yuktaṃ namāmi ratnasaṃbhavam#I make obeisance to Ratnasambhava, who bears the boon-granting mudrā on his forehead.$jhiṅkārotpannaraktābhaṃ paścime mayūrāsanam#In the west, there is a peacock throne with a hue that arises from the tinkle of anklets.$dhyānamūrtidharaṃ nātham amitābhamuniṃ numaḥ#We praise the Lord who assumes the form of meditation. We praise the Sage of unmeasured splendour. Footnotes And References: []: PañcāmṛtaA collection of five sweet things used in worshipping deities.$khaṅkārotpannaśyāmābham uttare garuḍāsanam#In the north, there is Garudas throne, with a dark complexion that arises from the tinkling of anklets.$abhayamudrasaṃbaddhamamoghasiddhiṃ namāmyaham#I make an obeisance to Amoghasiddhi, Who possesses the mudrā of fearlessness.$rocanā māmakī caiva pāṇḍarā tāraṇī tathā#Rocanā, Māmakī, Pāñjarā, Tārāṇī,$brahmādikoṇasaṃsthāśca caturdevyo namo namaḥ#The four goddesses Brahmā etc. are situated in the angular points. Obeisance, obeisance.$niraṃjanaṃ nirākāraṃ pratyekajyotirūpiṇam#He is without deformation. He is without any form. He is in the form of a self-illuminated light.$caityamadhyasthitaṃ devaṃ vajrasattvaṃ numo vayam#We praise the god Vajrasattva, Who resides in the middle of the sanctuary.$

śrutvā tvam etad adhyātmaṃ muñcethāḥ śāpam adya vai na ca māṃ tapasālpena śakto bhibhavituṃ pumān na ca te tapaso nāśam icchāmi japatāṃ vara tapas te sumahad dīptaṃ guravaś cāpi toṣitāḥ kaumāraṃ brahmacaryaṃ te jānāmi dvijasattama duḥkhārjitasya tapasas tasmān necchāmi te vyayam brūhi keśava tattvena tvam adhyātmam aninditam śrutvā śreyo bhidhāsyāmi śāpaṃ vā te janārdana tamo rajaś ca sattvaṃ ca viddhi bhāvān madāśrayān sthitisṛṣṭilayādhyakṣo viṣṇubrahmeśasaṃjñitaḥ kadā cit tamasā rudro viṣṇuḥ sattvaguṇe sthitaḥ rajasy api tathā brahmā guṇād anyaguṇānugau praṇavātmā ca śabdādīṃs triguṇātmā carācaram tathā rudrān vasūṃś cāpi viddhi matprabhavān dvija$Having heard about adhyatma, you should free yourself from the curse now. No man is capable of overwhelming me with a little bit of austerities. O supreme among those who meditate! I do not desire that your austerities should be destroyed. You have performed great and blazing austerities and you have satisfied your seniors. other eight, detachment from his sphere and from a higher sphere: through the impurepath, there is detachment from the immediately lower sphere." [Bhāṣya of the last pāda.]Bhasyam: By supporting oneself on the samantakas, one becomes detached from thelower spheres. In the same way that the anantaryamārgas support themselves on thesāmantakas, is this the case for the vimuktimārgas?Adding a first pāda, he makes the following Kärikā out of 48a-c.Kārikā. The sāmantakas detach one from the lower spheres; the last vimuktimārga ofthe three arises from the müla or from the samantaka; for the higher spheres, from themüla only. O supreme among brahmanas! I know that from childhood, you have observed brahmacharya. Therefore, I do not wish that your austerities, earned with difficulty, should be diminished. O Keshava! Tell me the truth about unblemished adhyatma. O Janardana! On hearing this, I will tell you what is best for you, or else I will curse you. Know that the three qualities of sattva, rajas and tamas have me as a refuge. The presiding deity of sustenance, creation and dissolution is designated as Viṣṇu, Brahmā and Īśa. Sometimes, Rudra is enveloped in darkness and Vishnu possesses the qualities of sattva. In the same way, Brahmā is in the Rajas from one attribute to another attribute. The mobile and immobile beings are in the form of the praṇava. Sound and the others are in the form of the three qualities. O brahmana! In that way, know that the Rudras and the Vasus have been generated from me.

śrutvā tvam etad adhyātmaṃ muñcethāḥ śāpam adya vai#Having heard about adhyatma, you should free yourself from the curse now.$na ca māṃ tapasālpena śakto bhibhavituṃ pumān#No man is capable of overwhelming me with a little bit of austerities.$na ca te tapaso nāśam icchāmi japatāṃ vara#O supreme among those who meditate! I do not desire that your austerities should be destroyed.$tapas te sumahad dīptaṃ guravaś cāpi toṣitāḥ#You have performed great and blazing austerities and you have satisfied your seniors.$kaumāraṃ brahmacaryaṃ te jānāmi dvijasattama#O supreme among brahmanas! I know that from childhood, you have observed brahmacharya.$duḥkhārjitasya tapasas tasmān necchāmi te vyayam#Therefore, I do not wish that your austerities, earned with difficulty, should be diminished.$brūhi keśava tattvena tvam adhyātmam aninditam#O Keshava! Tell me the truth about unblemished adhyatma.$śrutvā śreyo bhidhāsyāmi śāpaṃ vā te janārdana#O Janardana! On hearing this, I will tell you what is best for you, or else I will curse you.$tamo rajaś ca sattvaṃ ca viddhi bhāvān madāśrayān#Know that the three qualities of sattva, rajas and tamas have me as a refuge.$sthitisṛṣṭilayādhyakṣo viṣṇubrahmeśasaṃjñitaḥ#The presiding deity of sustenance, creation and dissolution is designated as Viṣṇu, Brahmā and Īśa.$kadā cit tamasā rudro viṣṇuḥ sattvaguṇe sthitaḥ#Sometimes, Rudra is enveloped in darkness and Vishnu possesses the qualities of sattva.$rajasy api tathā brahmā guṇād anyaguṇānugau#In the same way, Brahmā is in the Rajas from one attribute to another attribute.$praṇavātmā ca śabdādīṃs triguṇātmā carācaram#The mobile and immobile beings are in the form of the praṇava. Sound and the others are in the form of the three qualities.$tathā rudrān vasūṃś cāpi viddhi matprabhavān dvija#O brahmana! In that way, know that the Rudras and the Vasus have been generated from me.$

tasmād ekagatiśaktipratiniyamād indriyasya anekātmā kalakalo na śrūyeta dhvanayaḥ kevalaṃ tatra śrūyante cen na vācakāḥ na vai kalakale varṇapadavākyāni śrūyante dhvanīnām eva kevalānāṃ śravaṇāt vācake ca pratiniyataśaktiindriyaṃ na dhvaniṣu tatra dhvanibhyo bhinnam asti iti śraddhā iyaṃ atibahv idam na hi vayaṃ dhvaniṃ śabdaṃ ca vācakaṃ pṛthagrūpam upalakṣayāmaḥ ekam eva ekadā varṇaanukramaśravaṇe śabdaātmānaṃ vyavasyāmaḥ tat kathaṃ vyavasāyapūrvakaṃ vyavahāram avyavasyantaḥ pravartayāmaḥ$Hence, as the faculty of locomotion is restricted to a single object, the sense-organ must be regarded as having more than one aspect. There shall be no tumult or confusion of any kind. It is only the articulations that are heard there; they are not expressive. One does not hear letters, words or sen- tences when there is a tumult. Of articulations only. Because he only listens to the Śrāmaṇas when they are in a state of solitude. The sense-organs are not restricted to the denotative word. In the case of articulation, there is no apprehension of sound because of the absence of an articulation; in the case of articulation, there is no apprehension of sound because of the absence of an articulation; in the case of articulation, there is no apprehension of sound because of the absence of an articulation; in the case The faith that there is something different from the articulations is over-amplified. We do not perceive that the articulation and the word which denote a word are different. The simultaneous hearing of the order of succession of letters presupposes the word-sound as its condition. We'll talk about it. How then can activity be preceded by determination? Let us proceed without hesitation.

tasmād ekagatiśaktipratiniyamād indriyasya anekātmā#Hence, as the faculty of locomotion is restricted to a single object, the sense-organ must be regarded as having more than one aspect.$kalakalo na śrūyeta#There shall be no tumult or confusion of any kind.$dhvanayaḥ kevalaṃ tatra śrūyante cen na vācakāḥ#It is only the articulations that are heard there; they are not expressive.$na vai kalakale varṇapadavākyāni śrūyante#One does not hear letters, words or sen- tences when there is a tumult.$dhvanīnām eva#Of articulations only.$kevalānāṃ śravaṇāt#Because he only listens to the Śrāmaṇas when they are in a state of solitude.$vācake ca pratiniyataśaktiindriyaṃ na#The sense-organs are not restricted to the denotative word.$dhvaniṣu tatra#In the case of articulation, there is no apprehension of sound because of the absence of an articulation; in the case of articulation, there is no apprehension of sound because of the absence of an articulation; in the case of articulation, there is no apprehension of sound because of the absence of an articulation; in the case$dhvanibhyo bhinnam asti iti śraddhā iyaṃ atibahv idam#The faith that there is something different from the articulations is over-amplified.$na hi vayaṃ dhvaniṃ śabdaṃ ca vācakaṃ pṛthagrūpam upalakṣayāmaḥ#We do not perceive that the articulation and the word which denote a word are different.$ekam eva ekadā varṇaanukramaśravaṇe śabdaātmānaṃ#The simultaneous hearing of the order of succession of letters presupposes the word-sound as its condition.$vyavasyāmaḥ#We'll talk about it.$tat kathaṃ vyavasāyapūrvakaṃ vyavahāram#How then can activity be preceded by determination?$avyavasyantaḥ pravartayāmaḥ#Let us proceed without hesitation.$

pūrvaṃ ca pātratāṃ jñātvā samāhūya nivedya ca śaucārcanasamāyuktaṃ dātavyaṃ śraddhayā priye yācitṝṇāṃ tu paramam ābhimukhyapuraskṛtam saṃmānapūrvaṃ saṃgṛhya dātavyaṃ deśakālayoḥ apātrebhyo pi cānyebhyo dātavyaṃ bhūtim icchatā pātrāṇi saṃparīkṣyaiva dātā vai dānamātrayoḥ atiśaktyā paraṃ dānaṃ yathāśakti tu madhyamam tṛtīyaṃ cāparaṃ dānaṃ nānurūpam ivātmanaḥ yathāsaṃbhāvitaṃ pūrvaṃ dātavyaṃ tat tathaiva ca puṇyakṣetreṣu yad dattaṃ puṇyakāleṣu vā tathā tac chobhanataraṃ viddhi gauravād deśakālayoḥ yaś ca puṇyatamo deśas tathā kālaś ca śaṃsa me kurukṣetraṃ mahānadyo yac ca devarṣisevitam$Having previously ascertained the fitness of the recipient, having summoned him and offered him a seat, he should be honoured according to his ability. O beloved, it should be given with faith along with purity and adoration. In the case of beggars, however, it is that which is most esteemed and honoured when they are facing others. Depending on the time and the place, gifts must be given after showing them respect. Those who wish for prosperity should give to others, even if they are undeserving. One must examine the worthiness of the recipient and then give up only that little bit of alms. Giving according to ones capacity is the best; giving according to ones capacity is mediocre. And the third is a gift that is not in keeping with ones own nature. One should give in the same way as was done before ones resources were exhausted. Donations may be made at auspicious places and at auspicious times. Know that this is the best, considering the time and the place. Tell me about that sacred region and about the time when it will be there. There is the great river named Kurukshetra, frequented by the gods and the rishis.

pūrvaṃ ca pātratāṃ jñātvā samāhūya nivedya ca#Having previously ascertained the fitness of the recipient, having summoned him and offered him a seat, he should be honoured according to his ability.$śaucārcanasamāyuktaṃ dātavyaṃ śraddhayā priye#O beloved, it should be given with faith along with purity and adoration.$yācitṝṇāṃ tu paramam ābhimukhyapuraskṛtam#In the case of beggars, however, it is that which is most esteemed and honoured when they are facing others.$saṃmānapūrvaṃ saṃgṛhya dātavyaṃ deśakālayoḥ#Depending on the time and the place, gifts must be given after showing them respect.$apātrebhyo pi cānyebhyo dātavyaṃ bhūtim icchatā#Those who wish for prosperity should give to others, even if they are undeserving.$pātrāṇi saṃparīkṣyaiva dātā vai dānamātrayoḥ#One must examine the worthiness of the recipient and then give up only that little bit of alms.$atiśaktyā paraṃ dānaṃ yathāśakti tu madhyamam#Giving according to ones capacity is the best; giving according to ones capacity is mediocre.$tṛtīyaṃ cāparaṃ dānaṃ nānurūpam ivātmanaḥ#And the third is a gift that is not in keeping with ones own nature.$yathāsaṃbhāvitaṃ pūrvaṃ dātavyaṃ tat tathaiva ca#One should give in the same way as was done before ones resources were exhausted.$puṇyakṣetreṣu yad dattaṃ puṇyakāleṣu vā tathā#Donations may be made at auspicious places and at auspicious times.$tac chobhanataraṃ viddhi gauravād deśakālayoḥ#Know that this is the best, considering the time and the place.$yaś ca puṇyatamo deśas tathā kālaś ca śaṃsa me#Tell me about that sacred region and about the time when it will be there.$kurukṣetraṃ mahānadyo yac ca devarṣisevitam#There is the great river named Kurukshetra, frequented by the gods and the rishis.$

ye manyante krayaṃ śulkaṃ na te dharmavido janāḥ na caitebhyaḥ pradātavyā na voḍhavyā tathāvidhā na hy eva bhāryā kretavyā na vikreyā kathaṃ cana ye ca krīṇanti dāsīvad ye ca vikrīṇate janāḥ bhavet teṣāṃ tathā niṣṭhā lubdhānāṃ pāpacetasām asmin dharme satyavantaṃ paryapṛcchanta vai janāḥ kanyāyāḥ prāptaśulkāyāḥ śulkadaḥ praśamaṃ gataḥ pāṇigrahītā cānyaḥ syād atra no dharmasaṃśayaḥ tan naś chindhi mahāprājña tvaṃ hi vai prājñasaṃmataḥ tān evaṃ bruvataḥ sarvān satyavān vākyam abravīt yatreṣṭaṃ tatra deyā syān nātra kāryā vicāraṇā kurvate jīvato py evaṃ mṛte naivāsti saṃśayaḥ devaraṃ praviśet kanyā tapyed vāpi mahat tapaḥ$Those who think that a price obtained by purchase is a bride price are people who are not conversant with dharma. They should not be given to them, Nor should they be sold to them. enced as] his own Self 1339 experience whose essential nature is thedeveloped awareness that [he is nothing but] consciousness, even thoughthere remains [at that moment] a connection with an ignorance born ofthe body that is itself generated by dying.1340Since the knower of the Self, by whom the connection with the bodyhas been cast aside, is not able to identify with experiences born of thatbody, he does not apprehend the moment immediately adjacent to the A wife should never be bought or sold. There are those who buy like servant maids, and there are those who sell. That will be the end of those avaricious and evil-minded ones. Once upon a time, people asked Satyavan about dharma. When the nuptial fee for a girl had been received, the money-lender became silent. There may be another one who will accept the hand in marriage. We have a doubt on this score about dharma. O immensely wise one! You are revered as the wise one. Please dispel this. When all of them said this, Satyavan addressed them in these words. There is no need to think about this. It can be given wherever it is desired. There is no doubt that they will act in this way even when they are alive, and do the same when they are dead. A maiden may have intercourse with her brother-in-law, or may torment herself through great austerities.

ye manyante krayaṃ śulkaṃ na te dharmavido janāḥ#Those who think that a price obtained by purchase is a bride price are people who are not conversant with dharma.$na caitebhyaḥ pradātavyā na voḍhavyā tathāvidhā#They should not be given to them, Nor should they be sold to them.$na hy eva bhāryā kretavyā na vikreyā kathaṃ cana#A wife should never be bought or sold.$ye ca krīṇanti dāsīvad ye ca vikrīṇate janāḥ#There are those who buy like servant maids, and there are those who sell.$bhavet teṣāṃ tathā niṣṭhā lubdhānāṃ pāpacetasām#That will be the end of those avaricious and evil-minded ones.$asmin dharme satyavantaṃ paryapṛcchanta vai janāḥ#Once upon a time, people asked Satyavan about dharma.$kanyāyāḥ prāptaśulkāyāḥ śulkadaḥ praśamaṃ gataḥ#When the nuptial fee for a girl had been received, the money-lender became silent.$pāṇigrahītā cānyaḥ syād atra no dharmasaṃśayaḥ#There may be another one who will accept the hand in marriage. We have a doubt on this score about dharma.$tan naś chindhi mahāprājña tvaṃ hi vai prājñasaṃmataḥ#O immensely wise one! You are revered as the wise one. Please dispel this.$tān evaṃ bruvataḥ sarvān satyavān vākyam abravīt#When all of them said this, Satyavan addressed them in these words.$yatreṣṭaṃ tatra deyā syān nātra kāryā vicāraṇā#There is no need to think about this. It can be given wherever it is desired.$kurvate jīvato py evaṃ mṛte naivāsti saṃśayaḥ#There is no doubt that they will act in this way even when they are alive, and do the same when they are dead.$devaraṃ praviśet kanyā tapyed vāpi mahat tapaḥ#A maiden may have intercourse with her brother-in-law, or may torment herself through great austerities.$

gorakṣatumbī gorakṣī kumbhālāmbur ghaṭābhidhā cirbhiṭikā citraphalā cīnāraṃ cirbhaṭaṃ smṛtam lambā piṇḍaphalekṣvākuḥ kaṭukā kṣatriyātmajā mahāphalekṣurā caiva tumbikā tiktabījakā cukrikā cāmlikā ciñcā jīvantī tintiḍī smṛtā cukrikā tv amlacāṅgerī suniṣaṇṇadalā tathā upodakam upodī ca kṣudrakā podakī tathā jīvantiko raktaśākaḥ kalambī vallyupodakaḥ taṇḍulīyo meghanādaḥ cillī tu lomaśā smṛtā śitivāraḥ sūcipattraḥ svastikaḥ suniṣaṇṇakaḥ matsyākṣikas tu matsīraḥ pattūraḥ priyasaty api śīghraśākhā śākhinī ca mahāśākaś ca vāstukī śrāvaṇī syāt muṇḍitikā bhikṣuḥ śravaṇaśīrṣakā saumyagandhā barbarikā tilaparṇī ca sā smṛtā$Gorarkshabī [Gorakṣī? ], gorakṣī, kumbhālāmbu and ghaṭākhyā. [] Chirabhitaka, chitraphala, chinara, and chirvaṭa are synonymous. Lambā, Piṅkṣaphala, Ikṣvāku, Kaṭukā, the daughter of a kṣatriya, Maha-phalam, ikshuram, tumbikā and tikta-vija are beneficial in vataja kasa. Sucrikā, amlikā and ciñcā are remembered to be jīvanti and tintiṣṭi. Chukrika, Amla, Changeri and Sunishannadala are the names of Kulattha. Upodakam [Upodaka] and Upadī. Kṣudrakā and Poddakī. Jīvantika, raktaśāka, kalaṃbī and valli. Taṇxūlīya is the son of Meghanāda. Cillī is remembered as Lomasā. śītivāra, syūcipatra, svastika and sunishannaka. The seeds of matsyakshíya are sweet, bitter and sour even though they are priya. 1245O Nārada, these mortals who are aware of me as they carry ontheir activities in perfect health, 1246 I take note of them, whoresemble wood or stone at the time of their end. 1247277And: The drugs known as the Shishta-Sakha, Sakhini, Maha-Shaka and Vastuki enter into the composition of the group known as the Kshira-Varga. Śrāvaṇī, muñjaṭikā and bhikṣu śravaṇaśirṣakā. nyid kyi gzugs; p.36,2f: skyes pa 'am bud med kyi Ius); similarly T 13.419: 922 c22f: �Jtbody", �� "his/her fi gure", and T 1 3 .4 1 6: 877a1 6 e� "hislher own fi gure", but a 1 8 e Saugandhā, barbarikā and tilaparṇī are remembered.

gorakṣatumbī gorakṣī kumbhālāmbur ghaṭābhidhā#Gorarkshabī [Gorakṣī? ], gorakṣī, kumbhālāmbu and ghaṭākhyā.$cirbhiṭikā citraphalā cīnāraṃ cirbhaṭaṃ smṛtam#[] Chirabhitaka, chitraphala, chinara, and chirvaṭa are synonymous.$lambā piṇḍaphalekṣvākuḥ kaṭukā kṣatriyātmajā#Lambā, Piṅkṣaphala, Ikṣvāku, Kaṭukā, the daughter of a kṣatriya,$mahāphalekṣurā caiva tumbikā tiktabījakā#Maha-phalam, ikshuram, tumbikā and tikta-vija are beneficial in vataja kasa.$cukrikā cāmlikā ciñcā jīvantī tintiḍī smṛtā#Sucrikā, amlikā and ciñcā are remembered to be jīvanti and tintiṣṭi.$cukrikā tv amlacāṅgerī suniṣaṇṇadalā tathā#Chukrika, Amla, Changeri and Sunishannadala are the names of Kulattha.$upodakam upodī ca kṣudrakā podakī tathā#Upodakam [Upodaka] and Upadī. Kṣudrakā and Poddakī.$jīvantiko raktaśākaḥ kalambī vallyupodakaḥ#Jīvantika, raktaśāka, kalaṃbī and valli.$taṇḍulīyo meghanādaḥ cillī tu lomaśā smṛtā#Taṇxūlīya is the son of Meghanāda. Cillī is remembered as Lomasā.$śitivāraḥ sūcipattraḥ svastikaḥ suniṣaṇṇakaḥ#śītivāra, syūcipatra, svastika and sunishannaka.$matsyākṣikas tu matsīraḥ pattūraḥ priyasaty api#The seeds of matsyakshíya are sweet, bitter and sour even though they are priya.$śīghraśākhā śākhinī ca mahāśākaś ca vāstukī#The drugs known as the Shishta-Sakha, Sakhini, Maha-Shaka and Vastuki enter into the composition of the group known as the Kshira-Varga.$śrāvaṇī syāt muṇḍitikā bhikṣuḥ śravaṇaśīrṣakā#Śrāvaṇī, muñjaṭikā and bhikṣu śravaṇaśirṣakā.$saumyagandhā barbarikā tilaparṇī ca sā smṛtā#Saugandhā, barbarikā and tilaparṇī are remembered.$

bādhakaabhāvād bhrāntyasiddheḥ puruṣeṣu viśeṣadarśanasya bādhakatvād asamānam parabhāvabhūtasya ca vākyaviśeṣasya atadviśeṣatvāt tad abhinnasvabhāvānāṃ sarveṣāṃ puruṣakriyā na vā kasyacit ātmamṛccetanāādīnāṃ yo abhāvasya aprasādhakaḥ sa eva anupalambhaḥ kiṃ hetvabhāvasya sādhakaḥ anupalambhaṃ ca asya pramāṇayata ātmavādo nirālambaḥ syāt apratyakṣatvād ātmanas tatkāryaasiddheḥ indriyaādīnāṃ tu vijñānakāryasya kādācitkatvāt sāpekṣyasiddhyā prasiddhir ucyate kim apy asya kāraṇam asti iti ca tv evaṃbhūtam iti$Because they do not contradict one another. < evoking Viraj, see YR ad 27, and n. 678.< 779RS X 81, 3.KĀRIKĀ 35---> evoking Virāj, see YR ad 27, and n. 678.> 77⁹RS X 81, 3.KĀRIKĀ 35 Because it is wrong, i. e. because it is not admitted by the Mīmāṃsaka to be wrong. because the perception of peculiarities in men would be self-contradictory. The sentence which refers to a person does not differ from that which refers to another person. Hence, the sentence which refers to a person does not differ from that which refers to another person. In other words, the sentence which refers to a person does not differ from that which refers to another person. Therefore, the sentence which refers to a person does So that in all things, which are essentially of the same nature, there can be no action of any person at all. einzige Möglichkeit, die kantische Spaltung in Sinnen- 'effektiv' («virtualiter, hoc est effective» [20]) in der That which does not prove the non-existence of soul, clay, volition and the like. Is this non-apprehension itself capable of proving the causal character? And if one were to prove the non-apprehension of it, then the doctrine of the soul would be devoid of an objective basis. Because the Soul is imperceptible, its effect cannot be known. The same holds for the sensefaculties and the objectfields of the sensory consciousness, etc. As a matter of fact, the effect of cognition is found to appear only occasionally; hence it is on the basis of this dependence that it is said to be accomplished by means of well-established cognitions. Is there any cause for this? Sa.rpdh X, 1-3 u. 9-10 formulierten Differenzierung des den restlosErloschenen Konstituierenden (worunter wohl auch hier das ungewordeneAbsolute zu verstehen ist) in den dharmakäy~ des Buddha. und den vimukti·käya!f, des Srävaka (und Pratyeka.buddha)- eine Zwischenstellung zwischendiesen beiden Positionen nimmt 88.Ipdh X, 8 ein, wo die Rede . ist von einem asarp,skrta~ kdyaft (p. 161, 20f.: lu.t ..• cam ma byCUt pa), der, k~ ~Jfr... But this is not the case. The answer to this is as follows: As a matter of fact, there is no difference between the two cases; hence it cannot be right to regard them as distinct from one another; for instance, in the case of such words as Brāhmaṇa-kāraṇī and Bhāṣya

bādhakaabhāvād#Because they do not contradict one another.$bhrāntyasiddheḥ#Because it is wrong, i. e. because it is not admitted by the Mīmāṃsaka to be wrong.$puruṣeṣu viśeṣadarśanasya bādhakatvād#because the perception of peculiarities in men would be self-contradictory.$asamānam parabhāvabhūtasya ca vākyaviśeṣasya atadviśeṣatvāt#The sentence which refers to a person does not differ from that which refers to another person. Hence, the sentence which refers to a person does not differ from that which refers to another person. In other words, the sentence which refers to a person does not differ from that which refers to another person. Therefore, the sentence which refers to a person does$tad abhinnasvabhāvānāṃ sarveṣāṃ puruṣakriyā na vā kasyacit#So that in all things, which are essentially of the same nature, there can be no action of any person at all.$ātmamṛccetanāādīnāṃ yo abhāvasya aprasādhakaḥ#That which does not prove the non-existence of soul, clay, volition and the like.$sa eva anupalambhaḥ kiṃ hetvabhāvasya sādhakaḥ#Is this non-apprehension itself capable of proving the causal character?$anupalambhaṃ ca asya pramāṇayata ātmavādo nirālambaḥ syāt#And if one were to prove the non-apprehension of it, then the doctrine of the soul would be devoid of an objective basis.$apratyakṣatvād ātmanas tatkāryaasiddheḥ#Because the Soul is imperceptible, its effect cannot be known.$indriyaādīnāṃ tu#The same holds for the sensefaculties and the objectfields of the sensory consciousness, etc.$vijñānakāryasya kādācitkatvāt sāpekṣyasiddhyā prasiddhir ucyate#As a matter of fact, the effect of cognition is found to appear only occasionally; hence it is on the basis of this dependence that it is said to be accomplished by means of well-established cognitions.$kim apy asya kāraṇam asti iti#Is there any cause for this?$ca tv evaṃbhūtam iti#But this is not the case. The answer to this is as follows: As a matter of fact, there is no difference between the two cases; hence it cannot be right to regard them as distinct from one another; for instance, in the case of such words as Brāhmaṇa-kāraṇī and Bhāṣya$

yathā ca khadiracchede bhāgeṣu kramavāṃś chidiḥ pratipādayatā vṛttim abudhān vākyapūrvikām yam artham āhatur bhinnau pratyayāv eka eva ta anvākhyānasmṛter ye ca pratyayārthā nibandhana ghaṭādidarśanāllokaḥ paricchinno vasīyate stutinindāpradhāneṭu vākyeṣv artho na tādṛśaḥ mantrāś ca viniyogena labhante bhedam ūhavat anyā saṃskārasāvitrī karmaṇyanyā prayujyate nimittaṃ tatra mukhyaṃ syān nimitti gauṇa iṣyate mṛgapaśvādibhir yāvān mukhyair arthaḥ prasādhyat avivakṣitam apy arthaṃ prakāśayati saṃnidheḥ tathā śabdo pi saṃbandhī pravivektuṃ na śakyate$The cutting is gradual like the cutting on a piece of khadira wood. He made those who were not learned understand the purport of his words and instructed them about what should be done. 'nEr-scheinungsform (nimitta) man zuvor in sich aufgenommen (udgrah-) hat, [zum Gegenstand]hat ('ad kyi mtshan ma bzun [Text: gzun] nas 'ad dan bcas pa'i 'du fes dan !dan pa 'i tin ne 'dzin). They have asserted that the Cognitions that are diverse are one only; and it is for this reason that there is no diversity among them. The answer to this is as follows: Those that serve to provide the basis for the Smṛti-texts dealing with enquiry, as also those that are meant to provide the basis for notions;e. g., in the case of the Vedic texts dealing with Enquiry and the Smṛti-texts dealing with Verbal Cognition From the perception of the jar, etc. people are regarded as limited. In sentences where praise and censure are prominent, the meaning is not like that. The mantras also become different through application, as in the case of an arrow. The Sacrificial Fee prescribed in connection with the rite of Sāvitrī is one thing, and that which is prescribed in connection with it is another thing. Bhumil). des Grundteils, die ebenfalls lehrt, daß der restlos E rloschenetath(at)ii-visuddhi-prabkävita/.t sei (Ym 156 b 2 = Yt Dsi 332 a 1 [de bzini'Lid rnam par dag pas phye ti1i] = Yc 577 c 3f.). Die Wortstellung inCh. (ch'ing-ching ch'en-ju@) ist kein Gegenbeweis, da sie sich auchan der soeben angegebenen Stelle der Nirupadhikä Bhümil)., wo dasSkt.-Äquivalent durch das Manuskript gesichert ist, findet. Ganzabgesehen davon, daß man ch'ing-cking wohl auch verbal verstehen [] Nimitta is considered to be secondary while nimitta is considered to be primary. By means of such primary things as deer and other beasts, whatever purpose is served may be fulfilled. This has been added with a view to filling up the metre. The term deer stands for those animals that have been specially killed for the purpose of obtaining subsistence; It illuminates an object even though not intended at all owing to its proximity. Similarly, the word cannot be distinguished from its relative.

yathā ca khadiracchede bhāgeṣu kramavāṃś chidiḥ#The cutting is gradual like the cutting on a piece of khadira wood.$pratipādayatā vṛttim abudhān vākyapūrvikām#He made those who were not learned understand the purport of his words and instructed them about what should be done.$yam artham āhatur bhinnau pratyayāv eka eva ta#They have asserted that the Cognitions that are diverse are one only; and it is for this reason that there is no diversity among them. The answer to this is as follows:$anvākhyānasmṛter ye ca pratyayārthā nibandhana#Those that serve to provide the basis for the Smṛti-texts dealing with enquiry, as also those that are meant to provide the basis for notions;e. g., in the case of the Vedic texts dealing with Enquiry and the Smṛti-texts dealing with Verbal Cognition$ghaṭādidarśanāllokaḥ paricchinno vasīyate#From the perception of the jar, etc. people are regarded as limited.$stutinindāpradhāneṭu vākyeṣv artho na tādṛśaḥ#In sentences where praise and censure are prominent, the meaning is not like that.$mantrāś ca viniyogena labhante bhedam ūhavat#The mantras also become different through application, as in the case of an arrow.$anyā saṃskārasāvitrī karmaṇyanyā prayujyate#The Sacrificial Fee prescribed in connection with the rite of Sāvitrī is one thing, and that which is prescribed in connection with it is another thing.$nimittaṃ tatra mukhyaṃ syān nimitti gauṇa iṣyate#[] Nimitta is considered to be secondary while nimitta is considered to be primary.$mṛgapaśvādibhir yāvān mukhyair arthaḥ prasādhyat#By means of such primary things as deer and other beasts, whatever purpose is served may be fulfilled. This has been added with a view to filling up the metre. The term deer stands for those animals that have been specially killed for the purpose of obtaining subsistence;$avivakṣitam apy arthaṃ prakāśayati saṃnidheḥ#It illuminates an object even though not intended at all owing to its proximity.$tathā śabdo pi saṃbandhī pravivektuṃ na śakyate#Similarly, the word cannot be distinguished from its relative.$

pūṣā gā anvetu naḥ puṣā rakṣatvarvataḥ pūṣā vājaṃ sanotu naḥ pūṣannanu pra gā ihi yajamānasya sunvataḥ asmākaṃ stuvatāmuta mākirneśan mākīṃ riṣan mākīṃ saṃ śāri kevaṭe athāriṣṭābhirā gahi śṛṇvantaṃ pūṣaṇaṃ vayamiryamanaṣṭavedasam īśānaṃrāya īmahe pūṣan tava vrate vayaṃ na riṣyema kadā cana stotārasta iha smasi pari pūṣā parastād dhastaṃ dadhātu dakṣiṇam punarno naṣṭamājatu ehi vāṃ vimuco napādāghṛṇe saṃ sacāvahai rathīrṛtasya no bhava rathītamaṃ kapardinamīśānaṃ rādhaso mahaḥ rāyaḥ sakhāyamīmahe$May Pusan follow our cows, May Pusan guard our horses; May Pusan win booty for us []. Come forward, O Pusan [], follow the cows of the sacrificer who presses. earlier, untransmitted passage in which the term vijñaptimātra hadalready been used. On the basis of the reconstruction arrived at in myformer article (S1984) I concluded that the idea expressed in Samdh VIII.78, viz., that the objects perceived are nothing but mind, as well as the rawmaterials, so to speak, for the coining of the term ‘vijñaptimātra’ can,basically, be derived from materials pre-dating or at least contemporarywith the Saṁdh, but that the creation of the term ‘vijñaptimātra’ as suchand the introduction of a general theory of ‘mind-only’ into what we areused to call the Yogācāra school is an original achievement of our passage. For those of us who sing praises [], And for those who offer sacrifices to the gods, And for those who honour the Pitrs with their homage; May we be possessed of strength [] from amongst those who sing our praises, And from amongst those who are fain to hear; May we be possessed of life from amongst those who Let not evil come to me, let it not be able to harm me, let it not bring me harm, O thou who hast sharpened arrows. Go then, O Arishta, with thy chariot drawn by mares. Listening to Pūshana, whose conduct has not been destroyed and who is well versed in the Vedas, I shall describe to you the characteristics of Puṣan. Hearing these words uttered by them, the king said: O son of Pāṇḍu, listen to me. Having thus spoken, he went We seek shelter from Īsāna and Nārāyaṇa. O Pushana! If you are devoted to your vows, there will never be any deviation from your vows. Here we are thy praisers. May Pusan furthermore stretch out his right hand; h7-tr) Exalted One! How should the characteristic (lakṣaṇa) of the May it bring back what was lost to us. Come, let us be united, ye twain, Free from sin, in the vat. Be thou a car-warrior to our libation. He is the one with the best chariot. He is the lord of great bounty. We seek riches from our friends.

pūṣā gā anvetu naḥ puṣā rakṣatvarvataḥ#May Pusan follow our cows, May Pusan guard our horses;$pūṣā vājaṃ sanotu naḥ#May Pusan win booty for us [].$pūṣannanu pra gā ihi yajamānasya sunvataḥ#Come forward, O Pusan [], follow the cows of the sacrificer who presses.$asmākaṃ stuvatāmuta#For those of us who sing praises [], And for those who offer sacrifices to the gods, And for those who honour the Pitrs with their homage; May we be possessed of strength [] from amongst those who sing our praises, And from amongst those who are fain to hear; May we be possessed of life from amongst those who$mākirneśan mākīṃ riṣan mākīṃ saṃ śāri kevaṭe#Let not evil come to me, let it not be able to harm me, let it not bring me harm, O thou who hast sharpened arrows.$athāriṣṭābhirā gahi#Go then, O Arishta, with thy chariot drawn by mares.$śṛṇvantaṃ pūṣaṇaṃ vayamiryamanaṣṭavedasam#Listening to Pūshana, whose conduct has not been destroyed and who is well versed in the Vedas, I shall describe to you the characteristics of Puṣan. Hearing these words uttered by them, the king said: O son of Pāṇḍu, listen to me. Having thus spoken, he went$īśānaṃrāya īmahe#We seek shelter from Īsāna and Nārāyaṇa.$pūṣan tava vrate vayaṃ na riṣyema kadā cana#O Pushana! If you are devoted to your vows, there will never be any deviation from your vows.$stotārasta iha smasi#Here we are thy praisers.$pari pūṣā parastād dhastaṃ dadhātu dakṣiṇam#May Pusan furthermore stretch out his right hand;$punarno naṣṭamājatu#May it bring back what was lost to us.$ehi vāṃ vimuco napādāghṛṇe saṃ sacāvahai#Come, let us be united, ye twain, Free from sin, in the vat.$rathīrṛtasya no bhava#Be thou a car-warrior to our libation.$rathītamaṃ kapardinamīśānaṃ rādhaso mahaḥ#He is the one with the best chariot. He is the lord of great bounty.$rāyaḥ sakhāyamīmahe#We seek riches from our friends.$

vipradevaparīvādaṃ na vadet pīḍito pi san sāttvikā rājasāś cāpi tāmasāś cāpi pāṇḍava mām arcayanti madbhaktās teṣām īdṛgvidhā gatiḥ tāmasās timiraṃ yānti rājasā raja eva tat sāttvikāḥ sattvasaṃpannāḥ sattvam eva prayānti te ye siddhāḥ santi sāṃkhyena yogasattvabalena ca nabhasādityacandrābhyāṃ paśyanti padavistaram ekastambhe navadvāre tristhūṇe pañcadhātuke etasmin dehanagare rājasas tu sadā bhavet udite savitary asya kriyāyuktasya dhīmataḥ caturvedavidaś cāpi dehe ṣaḍ vṛṣalāḥ smṛtāḥ kṣatriyāḥ sapta vijñeyā vaiśyās tv aṣṭau prakīrtitāḥ niyatāḥ pāṇḍavaśreṣṭha śūdrāṇām ekaviṃśatiḥ kāmaḥ krodhaś ca lobhaś ca mohaś ca mada eva ca$One should not speak ill of brāhmaṇas and gods, even though one is born in a noble family. Sāttvika, Rājasa and Tāmasa, Pāndava. My devotees worship me and obtain a destination like this. The dusky ones go to the darkness; by the rajas one, indeed, goes to the rajas. They possess sattva and are full of sattva. They attain purity of being. There are those who are successful because of the strength of sankhya, yoga and sattva. in (what became) the yth chapter of the Samdh or in some closely related precursor or oraltradition (§ 268), whereas I take the other two names and their explanations to allude todifferent strata of the YBh tradition ( § § 277 and 2 8 1-282). If this is correct, the choice of theterm iidimaviji1iina as the primary designation of the ' All-Seed Mind ' , instead of simply Through the firmament, the sun and the moon, They can see the expanse of his feet. One pillar, nine doors, Three pillars, and five elements. . In this city of the body, There will always be a predominance of the mode of passion. When the sun arose, the intelligent one performed all the rites. It is said that there are six kinds of vrishalas in the bodies, though they may know about the four Vedas. Kshatriyas should be known as the seven. The vaishyas are said to be the eight. O foremost among the Panchalas! Twenty-one rules have been laid down for Shudras. They are desire, anger, avarice, confusion and pride.

vipradevaparīvādaṃ na vadet pīḍito pi san#One should not speak ill of brāhmaṇas and gods, even though one is born in a noble family.$sāttvikā rājasāś cāpi tāmasāś cāpi pāṇḍava#Sāttvika, Rājasa and Tāmasa, Pāndava.$mām arcayanti madbhaktās teṣām īdṛgvidhā gatiḥ#My devotees worship me and obtain a destination like this.$tāmasās timiraṃ yānti rājasā raja eva tat#The dusky ones go to the darkness; by the rajas one, indeed, goes to the rajas.$sāttvikāḥ sattvasaṃpannāḥ sattvam eva prayānti te#They possess sattva and are full of sattva. They attain purity of being.$ye siddhāḥ santi sāṃkhyena yogasattvabalena ca#There are those who are successful because of the strength of sankhya, yoga and sattva.$nabhasādityacandrābhyāṃ paśyanti padavistaram#Through the firmament, the sun and the moon, They can see the expanse of his feet.$ekastambhe navadvāre tristhūṇe pañcadhātuke#One pillar, nine doors, Three pillars, and five elements.$etasmin dehanagare rājasas tu sadā bhavet#. In this city of the body, There will always be a predominance of the mode of passion.$udite savitary asya kriyāyuktasya dhīmataḥ#When the sun arose, the intelligent one performed all the rites.$caturvedavidaś cāpi dehe ṣaḍ vṛṣalāḥ smṛtāḥ#It is said that there are six kinds of vrishalas in the bodies, though they may know about the four Vedas.$kṣatriyāḥ sapta vijñeyā vaiśyās tv aṣṭau prakīrtitāḥ#Kshatriyas should be known as the seven. The vaishyas are said to be the eight.$niyatāḥ pāṇḍavaśreṣṭha śūdrāṇām ekaviṃśatiḥ#O foremost among the Panchalas! Twenty-one rules have been laid down for Shudras.$kāmaḥ krodhaś ca lobhaś ca mohaś ca mada eva ca#They are desire, anger, avarice, confusion and pride.$

ardhāṃśonaṃ nāśayed vātapittaṃ pādaprāyaṃ tattu doṣatrayaghnam hemante pādahīnaṃ tu pādārdhonaṃ tu śārade prāvṛḍvasante śiśire grīṣme cārdhāvaśeṣitam kaupaṃ prāsravaṇaṃ vāpi śiśirartuvasantayoḥ grīṣme cauḍaṃ tu seveta doṣadaṃ syādato nyathā taptaṃ divā jāḍyam upaiti naktaṃ naktaṃ ca taptaṃ tu divā guru syāt divā ca naktaṃ ca nṛbhis tadātvataptaṃ jalaṃ yuktamato grahītum uṣṇaṃ kvāpi kvāpi śītaṃ kavoṣṇaṃ kvāpi kvāpi kvāthaśītaṃ ca pāthaḥ itthaṃ nṝṇāṃ pathyametat prayuktaṃ kālāvasthādehasaṃsthānurodhāt$It tends to subdue the three deranged humours of the body, while a quarter part of its own weight destroys the Vayu and Pitta. In autumn it is less by half a quarter and in the rainy season it is one-fourth less. In the spring, in the winter and in the summer, when there is only a little bit of water left, it should be given to an ascetic who lives on alms. fishing or hunting, violaton ofthis precept IS lIIevltable, andso It IS, practlcally, alsoror peasants '• who have to plough the soil and to protect thelr crops agalllst ~hat weanthropocentrically call "pests"; hence, they may thlllk the u e of pesllcldesherbicides as weil as insecticides - necessary" (111 splte of the ecologlcal problemsinvolved, ofwhich they may not yet be fully aware). To avoid such killing one wouldhave to avoid these professions, as Jainas actually do. B~t many people may not havesuch a chance, since agriculture and, in some countnes, fishery are vital for theeconomy. Hence, Buddhism, trying to encompass the whole of a soclety, has to offersome compensation to the people in uch occupatlons, and has actually done so b;stressing the imponance of intention" and by admlttlllg the posslbllity of countervalllll", The same remedial measures should be employed in spring and winter, as well as in spring and autumn. Vorwort.................................................. The use of a Chusha tree in summer tends to aggravate the bodily Dosha involved therein; otherwise it would act as an injurious agent. The poison is aggravated during the day if heated at night and becomes more aggravated during the day if heated at night. During the day and night, it is better to take water that has been heated by a man than hot water. In some places it is hot, and in others cold. In some places it is very hot, and in still others it is very cold. Somewhere it is hot, and in some places it is very cold. All this is due to the influence of a poison that spreads itself all over the body. Thus administered, it is wholesome to human beings in consideration of time, condition and constitution of the body.

ardhāṃśonaṃ nāśayed vātapittaṃ pādaprāyaṃ tattu doṣatrayaghnam#It tends to subdue the three deranged humours of the body, while a quarter part of its own weight destroys the Vayu and Pitta.$hemante pādahīnaṃ tu pādārdhonaṃ tu śārade#In autumn it is less by half a quarter and in the rainy season it is one-fourth less.$prāvṛḍvasante śiśire grīṣme cārdhāvaśeṣitam#In the spring, in the winter and in the summer, when there is only a little bit of water left, it should be given to an ascetic who lives on alms.$kaupaṃ prāsravaṇaṃ vāpi śiśirartuvasantayoḥ#The same remedial measures should be employed in spring and winter, as well as in spring and autumn.$grīṣme cauḍaṃ tu seveta doṣadaṃ syādato nyathā#The use of a Chusha tree in summer tends to aggravate the bodily Dosha involved therein; otherwise it would act as an injurious agent.$taptaṃ divā jāḍyam upaiti naktaṃ naktaṃ ca taptaṃ tu divā guru syāt#The poison is aggravated during the day if heated at night and becomes more aggravated during the day if heated at night.$divā ca naktaṃ ca nṛbhis tadātvataptaṃ jalaṃ yuktamato grahītum#During the day and night, it is better to take water that has been heated by a man than hot water.$uṣṇaṃ kvāpi kvāpi śītaṃ kavoṣṇaṃ kvāpi kvāpi kvāthaśītaṃ ca pāthaḥ#In some places it is hot, and in others cold. In some places it is very hot, and in still others it is very cold. Somewhere it is hot, and in some places it is very cold. All this is due to the influence of a poison that spreads itself all over the body.$itthaṃ nṝṇāṃ pathyametat prayuktaṃ kālāvasthādehasaṃsthānurodhāt#Thus administered, it is wholesome to human beings in consideration of time, condition and constitution of the body.$

himaprāyastu himavān hemakūṭastu hemavān taruṇādityasaṃkāśo hairaṇyo niṣadhaḥ smṛtaḥ caturvarṇaḥ sasauvarṇo meruścordhvāyataḥ smṛtaḥ vṛttākṛtiparīṇāhaś caturasraḥ samutthitaḥ nīlaś ca vaiḍūryamayaḥ śvetaḥ śuklo hiraṇmayaḥ mayūrabarhavarṇastu śātakuṃbhas triśṛṅgavān evaṃ saṃkṣepataḥ proktāḥ punaḥ śṛṇu girīśvarān mandaro devakūṭaś ca pūrvasyāṃ diśi parvatau kailāso gandhamādaś ca hemavāṃścaiva parvatau pūrvataś cāyatāvetāv arṇavāntarvyavasthitau niṣadhaḥ pāriyātraś ca dvāvetau varaparvatau yathā pūrvau tathā yāmyāv etau paścimataḥ śritau triśṛṅgo jāruciścaiva uttarau varaparvatau maryādāparvatān etān aṣṭāvāhurmanīṣiṇaḥ yo sau merurdvijaśreṣṭhāḥ prāṃśuḥ kanakaparvataḥ tasya pādāstu catvāraś caturdikṣu nagottamāḥ$The Himalayas are mostly covered with snow, But Hemakuta is full of snow. The golden Nishadha is said to be as radiant as the morning sun. It is said that Meru has four colours and is made out of gold. It rises up straight. Its circumference is a circle. It rises in four lines. Blue, made of beryl, White, and golden. The peacocks feathers are its complexion. It has three horns and is decorated with gold. I have briefly told you about the lords of the mountains. Listen to me again. Mandara and Devakūṭa are two mountains in the east. Kailasa, Gandhamadana and the two mountains of Himavan are there. These two are situated in the middle of the ocean. Nishadha and Pariyatrathese are the two supreme mountains. Just as the two Yamas are towards the east, they are towards the west. Trishringa and Jaruchi, supreme among mountains, are towards the north. The learned have said that these eight are like the frontiers of the mountains. Iv T ~ ~F,,~Ji!!A..~rr ~ n, -:ilOl~{V~ b Ol L L ii ~ h 6.~.:L ~ ';I ~ /' './ ~ /~ml;t/"'- I),c, ~nl;:~ I ~-:J"::5'~'Lto L: tJvnt::,~~*~cf$$ifc O)x;f~~ bel;:l L it< I;: El ~fifB:f]t! O best among brahmanas! Meru is a lofty and golden mountain. Its four legs are the supreme mountains in the four directions.

himaprāyastu himavān hemakūṭastu hemavān#The Himalayas are mostly covered with snow, But Hemakuta is full of snow.$taruṇādityasaṃkāśo hairaṇyo niṣadhaḥ smṛtaḥ#The golden Nishadha is said to be as radiant as the morning sun.$caturvarṇaḥ sasauvarṇo meruścordhvāyataḥ smṛtaḥ#It is said that Meru has four colours and is made out of gold. It rises up straight.$vṛttākṛtiparīṇāhaś caturasraḥ samutthitaḥ#Its circumference is a circle. It rises in four lines.$nīlaś ca vaiḍūryamayaḥ śvetaḥ śuklo hiraṇmayaḥ#Blue, made of beryl, White, and golden.$mayūrabarhavarṇastu śātakuṃbhas triśṛṅgavān#The peacocks feathers are its complexion. It has three horns and is decorated with gold.$evaṃ saṃkṣepataḥ proktāḥ punaḥ śṛṇu girīśvarān#I have briefly told you about the lords of the mountains. Listen to me again.$mandaro devakūṭaś ca pūrvasyāṃ diśi parvatau#Mandara and Devakūṭa are two mountains in the east.$kailāso gandhamādaś ca hemavāṃścaiva parvatau#Kailasa, Gandhamadana and the two mountains of Himavan are there.$pūrvataś cāyatāvetāv arṇavāntarvyavasthitau#These two are situated in the middle of the ocean.$niṣadhaḥ pāriyātraś ca dvāvetau varaparvatau#Nishadha and Pariyatrathese are the two supreme mountains.$yathā pūrvau tathā yāmyāv etau paścimataḥ śritau#Just as the two Yamas are towards the east, they are towards the west.$triśṛṅgo jāruciścaiva uttarau varaparvatau#Trishringa and Jaruchi, supreme among mountains, are towards the north.$maryādāparvatān etān aṣṭāvāhurmanīṣiṇaḥ#The learned have said that these eight are like the frontiers of the mountains.$yo sau merurdvijaśreṣṭhāḥ prāṃśuḥ kanakaparvataḥ#O best among brahmanas! Meru is a lofty and golden mountain.$tasya pādāstu catvāraś caturdikṣu nagottamāḥ#Its four legs are the supreme mountains in the four directions.$

śreyobhir vividhaiś cānyaiḥ kṛṣṇe bhaktir hi sādhyate bhp dānādibhiḥ śrīkṛṣṇasantoṣārther iti jñeyam taj janma tāni karmāṇi tad āyus tanmanaḥ bhp ity ādi bṛhannāradīye janmakoṭisahasreṣu puṇyaṃ yaiḥ samupārjitam teṣāṃ bhaktir bhavec chuddhā devadeve janārdane iti agastyasaṃhitāyām vratopavāsaniyamajanmakoṭyāpy anuṣṭhitaiḥ yajñaiś ca vividhaiḥ samyag bhaktir bhavati mādhave iti etad eva vyatirekeṇoktaṃ dharmaḥ svanuṣṭhitaḥ puṃsām bhp ity ādau yaśaḥ śriyām eva bhp ity ādau ca uddhavaḥ śrīvrajadevīm yac ca yatra jñānam abhidhīyate tad api bhaktyantarbhūtatayiava labhyam pureha bhūman bahavopi yoginas$Devotion to Kṛṣṇa is accomplished by various other auspicious means. It is to please Śrīkṛṣṇa by means of charity etc. this should be understood. That is life. Those are deeds. Such is birth, those are the deeds that one acquires by performing such and such an act. Āyur, That which is Life-span, stands for the Mind; and so forth. According to Nāradīya, the Brhat Sāman. Those who have accumulated merit Through thousands of millions of lives, They will have pure devotion towards Janardana, the god of the gods. According to the Agastya-Samhita : Observances, fasts, and restraints, Even though performed for millions of lives, It has been said that devotion to Madhava is possible through many kinds of sacrifices. It has been stated in detail under above that the duty of men is well-performed and so forth; as also in such passages as Yaśaḥ śriyām eva bhp (Bṛhadā. Upa. Iv. iv. iv. Uddhava bows down to the goddess of Vraja. The knowledge which is imparted to a person by means of an act of devotion is also attained only by him whose devotion is deep-rooted. In the past, on this earth, there were many yogins.

śreyobhir vividhaiś cānyaiḥ kṛṣṇe bhaktir hi sādhyate bhp#Devotion to Kṛṣṇa is accomplished by various other auspicious means.$dānādibhiḥ śrīkṛṣṇasantoṣārther iti jñeyam#It is to please Śrīkṛṣṇa by means of charity etc. this should be understood.$taj janma tāni karmāṇi tad#That is life. Those are deeds. Such is birth, those are the deeds that one acquires by performing such and such an act.$āyus tanmanaḥ bhp ity ādi#Āyur, That which is Life-span, stands for the Mind; and so forth.$bṛhannāradīye#According to Nāradīya, the Brhat Sāman.$janmakoṭisahasreṣu puṇyaṃ yaiḥ samupārjitam#Those who have accumulated merit Through thousands of millions of lives,$teṣāṃ bhaktir bhavec chuddhā devadeve janārdane iti#They will have pure devotion towards Janardana, the god of the gods.$agastyasaṃhitāyām#According to the Agastya-Samhita :$vratopavāsaniyamajanmakoṭyāpy anuṣṭhitaiḥ#Observances, fasts, and restraints, Even though performed for millions of lives,$yajñaiś ca vividhaiḥ samyag bhaktir bhavati mādhave iti#It has been said that devotion to Madhava is possible through many kinds of sacrifices.$etad eva vyatirekeṇoktaṃ dharmaḥ svanuṣṭhitaḥ puṃsām bhp ity ādau#It has been stated in detail under above that the duty of men is well-performed and so forth;$yaśaḥ śriyām eva bhp ity ādau ca#as also in such passages as Yaśaḥ śriyām eva bhp (Bṛhadā. Upa. Iv. iv. iv.$uddhavaḥ śrīvrajadevīm#Uddhava bows down to the goddess of Vraja.$yac ca yatra jñānam abhidhīyate tad api bhaktyantarbhūtatayiava labhyam#The knowledge which is imparted to a person by means of an act of devotion is also attained only by him whose devotion is deep-rooted.$pureha bhūman bahavopi yoginas#In the past, on this earth, there were many yogins.$

jīvajñānād api paraṃ yajjñānaṃ tan mayaḥ tatprakāśapradhānaḥ asadbhir iti viśeṣaṇāt bhagavadrūpe prakāśyepi sadbhiḥ svarūpasiddhair eva nāmādibhir yogavān bhavatīti vijñāpitam tasyaivaṃlakṣaṇasya paramātmarūpeṇātmaparadeheṣu ātmanaḥ pareṣām api deheṣu tattadupādhibhedena pṛthak pṛthag iva satopi ekaṃ tadīyaṃ svasvarūpaṃ tanmayaṃ tadātmakaṃ yadvijñānaṃ tad anubhavaḥ page asāv eva paramārthaḥ$Knowledge that is higher than the knowledge of a living being, that is called knowledge. The term knowledge here stands for that knowledge which is higher than even the knowledge of a living being; That which consists solely of the illumination of the latter is called "constituent, " and that which consists solely of the illumination of the latter is called "primordial matter. " BSBh II 1, 33, 13BSBh II 2, 28, 155ChU III 14, 1, 203ChU VI 1, 4, 151ChU VI 1, 4ff., 200ChU VI 2, 1, 201, 343ChU VII 24, 1, 66 The epithet unholy has been added with a view to qualify the form of the Blessed Lord; hence it becomes necessary to add the epithet of unholy, in order to qualify this form of the Lord. Even after having been illuminated by the good, he becomes possessed of mystic power through names etc., which are already well-established in his own form. This has been requested, they replied. In the form of the paramatman, he is in the bodies of his own self and those of others. In the bodies of oneself as well as in those of others, there is a differentiation into their respective adjuncts, as if they were different from each other. Consciousness consists of that, has that for its essential nature, and is identical with that. Abhidharmakosa Chapter Canto : An Apprehension, a Basic Principle, Beginning with the Eye and Commencing with the Knowledge of Suffering in the Eye, is called an Apprehension? (See note on §§- up to ) This is the ultimate truth.

jīvajñānād api paraṃ yajjñānaṃ tan#Knowledge that is higher than the knowledge of a living being, that is called knowledge. The term knowledge here stands for that knowledge which is higher than even the knowledge of a living being;$mayaḥ tatprakāśapradhānaḥ#That which consists solely of the illumination of the latter is called "constituent, " and that which consists solely of the illumination of the latter is called "primordial matter. "$asadbhir iti viśeṣaṇāt bhagavadrūpe#The epithet unholy has been added with a view to qualify the form of the Blessed Lord; hence it becomes necessary to add the epithet of unholy, in order to qualify this form of the Lord.$prakāśyepi sadbhiḥ svarūpasiddhair eva nāmādibhir yogavān bhavatīti#Even after having been illuminated by the good, he becomes possessed of mystic power through names etc., which are already well-established in his own form.$vijñāpitam#This has been requested, they replied.$tasyaivaṃlakṣaṇasya paramātmarūpeṇātmaparadeheṣu#In the form of the paramatman, he is in the bodies of his own self and those of others.$ātmanaḥ pareṣām api deheṣu tattadupādhibhedena pṛthak pṛthag iva#In the bodies of oneself as well as in those of others, there is a differentiation into their respective adjuncts, as if they were different from each other.$satopi ekaṃ tadīyaṃ svasvarūpaṃ tanmayaṃ tadātmakaṃ yadvijñānaṃ tad#Consciousness consists of that, has that for its essential nature, and is identical with that.$anubhavaḥ page#Abhidharmakosa Chapter Canto : An Apprehension, a Basic Principle, Beginning with the Eye and Commencing with the Knowledge of Suffering in the Eye, is called an Apprehension? (See note on §§- up to )$asāv eva paramārthaḥ#This is the ultimate truth.$

nityaṃ mantrapareṇaiva dṛṣṭādṛṣṭa phalārthinā saṃbhave sati samyak ca pratyahaṃ tasya pauṣkara yogakṣemādikaṃ sarvaṃ cintanīyaṃ svaśaktitaḥ yasmād asmin hi saṃsāre gurutvena pravartitam īśvarecchāvaśāt caivam acyutaṃ parameśvaram tanmukhena mahābuddhe yaḥ prasarpitum icchati svamantraṃ bhaktimatyarthaṃ tadādau tasyapauṣkara tat putrasya athavā bhaktyā anuyāgavidhau sadā nivedanīyaṃ pākāgraṃ parituṣṭhena cetasā āstāṃ tāvan mahābuddhe svaguruṃ tatsutaṃ tuvā kramaviccāgamajño nya ekāntī vā trayīmayaḥ kṛtāhnikaḥ susaṃtuṣṭaḥ śāntacinto hyanākulaḥ abhyarthito tibhakto vai cirakālaṃ mahāmate$One should always focus on the mantra, Wishing for a visible or invisible result. O Pushkara! Whenever it is possible, he does this properly every day. Yogakṣema and all other things should be thought of according to ones capacity. In this world, everything flows from him as an oblation. It is also due to the will of the Lord that Acyuta, the Supreme Lord, has been described thus: Oṃ, hāṃ, obeisance to Viṣṇu! Obeisance to Viṣṇu! Oṃ, haḥ, obeisance to Viṣṇu! Oṃ, haḥ, obeisance to Viṣṇu O Greatly Wise One, whoever wishes to creep through that door, O Pūṣkara! Ones own mantra and devotion to that at the outset are of no avail. In the case of his son also, he should always do devoutly what is laid down in the course of the performance of the Anuyāga. With a satisfied mind, one must offer the food that has been cooked before to the officiating priests. O immensely intelligent one! Forget about your own preceptor, or his son. One who knows the sequence of events, one who knows the sacred texts, and another who is entirely devoted to the three, all these are known as belonging to the Three Vedas. One should perform the daily rites, be very satisfied, Have peaceful thoughts, and be undisturbed. O immensely intelligent one! For a very long time, I have been devoted to you and have beseeched you.

nityaṃ mantrapareṇaiva dṛṣṭādṛṣṭa phalārthinā#One should always focus on the mantra, Wishing for a visible or invisible result.$saṃbhave sati samyak ca pratyahaṃ tasya pauṣkara#O Pushkara! Whenever it is possible, he does this properly every day.$yogakṣemādikaṃ sarvaṃ cintanīyaṃ svaśaktitaḥ#Yogakṣema and all other things should be thought of according to ones capacity.$yasmād asmin hi saṃsāre gurutvena pravartitam#In this world, everything flows from him as an oblation.$īśvarecchāvaśāt caivam acyutaṃ parameśvaram#It is also due to the will of the Lord that Acyuta, the Supreme Lord, has been described thus: Oṃ, hāṃ, obeisance to Viṣṇu! Obeisance to Viṣṇu! Oṃ, haḥ, obeisance to Viṣṇu! Oṃ, haḥ, obeisance to Viṣṇu$tanmukhena mahābuddhe yaḥ prasarpitum icchati#O Greatly Wise One, whoever wishes to creep through that door,$svamantraṃ bhaktimatyarthaṃ tadādau tasyapauṣkara#O Pūṣkara! Ones own mantra and devotion to that at the outset are of no avail.$tat putrasya athavā bhaktyā anuyāgavidhau sadā#In the case of his son also, he should always do devoutly what is laid down in the course of the performance of the Anuyāga.$nivedanīyaṃ pākāgraṃ parituṣṭhena cetasā#With a satisfied mind, one must offer the food that has been cooked before to the officiating priests.$āstāṃ tāvan mahābuddhe svaguruṃ tatsutaṃ tuvā#O immensely intelligent one! Forget about your own preceptor, or his son.$kramaviccāgamajño nya ekāntī vā trayīmayaḥ#One who knows the sequence of events, one who knows the sacred texts, and another who is entirely devoted to the three, all these are known as belonging to the Three Vedas.$kṛtāhnikaḥ susaṃtuṣṭaḥ śāntacinto hyanākulaḥ#One should perform the daily rites, be very satisfied, Have peaceful thoughts, and be undisturbed.$abhyarthito tibhakto vai cirakālaṃ mahāmate#O immensely intelligent one! For a very long time, I have been devoted to you and have beseeched you.$

tadgāyatryai mimīte gnaye tvā rāyaspoṣada ityagnirvai gāyatrī tadgāyatryai mimīte sa yadgāyatrī śyeno bhūtvā divaḥ somamāharattena mā śyenaḥ somabhṛttenaivāsyā etadvīryeṇa dvitīyam mimīte atha yatpañca kṛtvo mimīte saṃvatsarasya tam pañcabhirāpnoti tasmātpañca kṛtvām mimīte tamabhimṛśati yatte soma divi jyotiryatpṛthivyāṃ yadurāvantarikṣe tenāsmai yajamānāyoru rāye kṛdhyadhi dātre voca iti yatra vā eṣo gre devānāṃ havirbabhūva taddhekṣāṃ cakre maiva sarveṇevātmanā devānāṃ havirbhūvamiti sa etāstisrastanūreṣu lokeṣu vinyadhatta te syaitenaivaitāstanūrāpnuvantsa kṛtsna eva devānāṃ$He measures it for Gâyatrî with, 'Thee for Agni, giver of increase of wealth! '--Agni, forsooth, is the fire-altar: hence he thus mixes it for Gâyatrî. Elementen von zugleich Schrift und Sprache) gebildetenKomplexen auch die Laute (vyanjanaJ - nach AKBh 80,15 und21f: a3 ä3 etc. und ka 3 kha 3 ga 3 gha 3 na3 etc. -, also Gâyatrî metes out to Gâyatrî. Now when Gâyatrî, becoming a falcon, carried off the Soma from heaven, thereby she metes out to me. The Soma-bearing falcon: with that same strength of hers he thus metes out a second. And the reason why he measures five times is this. He gains it by means of the five of the year: hence he metes out by making five. He touches it with his hand, for that is the body of the gods: hence he thereby takes away from him all sin and guilt. iti dāravaḥ sankhyādayas; teṣām vanam samühas; taddarśananiṣṭhānām ramaṇīya-tvād udyānam vanam; tatra munayas tatkartāras; teṣām patnyo (em.; patyo MS)buddhayah-patati sarvatra gacchatīti patnī buddhir ucyate. tatra vimohayati malānikarotīti tān yathārthajñāninaḥ sampādayatīty arthaḥ. (IFP T. 1102 p. 614)_8[¹]).44 It is possible that RN transmits an amplified text here and that we should readwith P: tair aprasiddhasya ca kalpane kim kāraṇam. The ca however then appearsredundant, and I have therefore assumed that P's shorter reading is to be explainedby eyeskip and subsequent 'correction'. Whatever light is thine, O Soma, in the sky, on the earth, in the broad atmosphere, therewith to him []. 'Give to the sacrificer ample wealth, and declare it to the giver!'for in the beginning he was the sacrificial food of the gods. He reflected, 'I must by all means become the sacrificial offering to the gods. ' These three he placed in the bodies, in the worlds. By means of it they attain these bodies of his, and he is the whole of the gods.

tadgāyatryai mimīte gnaye tvā rāyaspoṣada ityagnirvai#He measures it for Gâyatrî with, 'Thee for Agni, giver of increase of wealth! '--Agni, forsooth, is the fire-altar: hence he thus mixes it for Gâyatrî.$gāyatrī tadgāyatryai mimīte sa yadgāyatrī śyeno bhūtvā divaḥ somamāharattena mā#Gâyatrî metes out to Gâyatrî. Now when Gâyatrî, becoming a falcon, carried off the Soma from heaven, thereby she metes out to me.$śyenaḥ somabhṛttenaivāsyā etadvīryeṇa dvitīyam mimīte#The Soma-bearing falcon: with that same strength of hers he thus metes out a second.$atha yatpañca kṛtvo mimīte#And the reason why he measures five times is this.$saṃvatsarasya tam pañcabhirāpnoti tasmātpañca kṛtvām mimīte#He gains it by means of the five of the year: hence he metes out by making five.$tamabhimṛśati#He touches it with his hand, for that is the body of the gods: hence he thereby takes away from him all sin and guilt.$yatte soma divi jyotiryatpṛthivyāṃ yadurāvantarikṣe tenāsmai#Whatever light is thine, O Soma, in the sky, on the earth, in the broad atmosphere, therewith to him [].$yajamānāyoru rāye kṛdhyadhi dātre voca iti yatra vā eṣo gre devānāṃ havirbabhūva#'Give to the sacrificer ample wealth, and declare it to the giver!'for in the beginning he was the sacrificial food of the gods.$taddhekṣāṃ cakre maiva sarveṇevātmanā devānāṃ havirbhūvamiti sa#He reflected, 'I must by all means become the sacrificial offering to the gods. '$etāstisrastanūreṣu lokeṣu vinyadhatta#These three he placed in the bodies, in the worlds.$te syaitenaivaitāstanūrāpnuvantsa kṛtsna eva devānāṃ#By means of it they attain these bodies of his, and he is the whole of the gods.$

mīḷhuṣmatīva pṛthivī parāhatā madanty ety asmad ā ṛkṣo na vo marutaḥ śimīvāṃ amo dudhro gaur iva bhīmayuḥ ni ye riṇanty ojasā vṛthā gāvo na durdhuraḥ aśmānaṃ cit svaryam parvataṃ girim pra cyāvayanti yāmabhiḥ ut tiṣṭha nūnam eṣāṃ stomaiḥ samukṣitānām marutām purutamam apūrvyaṃ gavāṃ sargam iva hvaye yuṅgdhvaṃ hy aruṣī rathe yuṅgdhvaṃ ratheṣu rohitaḥ yuṅgdhvaṃ harī ajirā dhuri voḷhave vahiṣṭhā dhuri voḷhave uta sya vājy aruṣas tuviṣvaṇir iha sma dhāyi darśataḥ mā vo yāmeṣu marutaś ciraṃ karat pra taṃ ratheṣu codata rathaṃ nu mārutaṃ vayaṃ śravasyum ā huvāmahe ā yasmin tasthau suraṇāni bibhratī sacā marutsu rodasī taṃ vaḥ śardhaṃ ratheśubhaṃ tveṣam panasyum ā huve$The earth, smitten like a distilled drug, Rejoices, and draws nigh to us. Like a dread bull the dread one hath drawn nigh, like a bear the ruddy steed. Cows that strive with vigour in vain, not difficult to be dragged. In their journeys they shake even a stone, A heavenly hill, a mountain. Arise, now arise Of these that are sprinkled with praises. future.1 97.2 . Almost the same formulation occurs again when the VaS g (III . 5 . ii) comments on thesecond part of the sutra, according to which all the four ' nutriments ' ari se from craving I invoke the most ancient of the Maruts, Who is like a herd of cattle. Yoke the red steeds to the chariot, yoke the red steeds to the chariots. Yoke the bay steeds, ye fleet of foot, to be yoked to the yoke, strongest in war, to be yoked to the yoke. And his impetuous steed, a ruddy steed, Full of swift speed, was seen here. Let not the Maruts delay in your journeys; Do ye urge him on to the chariots. Now we invoke the chariot of the Maruts, that is worthy of renown; In whom, bearing Surānas, the two worlds with the Maruts stood. To you, O charioteers, this Pançyu call for aid.

mīḷhuṣmatīva pṛthivī parāhatā madanty ety asmad ā#The earth, smitten like a distilled drug, Rejoices, and draws nigh to us.$ṛkṣo na vo marutaḥ śimīvāṃ amo dudhro gaur iva bhīmayuḥ#Like a dread bull the dread one hath drawn nigh, like a bear the ruddy steed.$ni ye riṇanty ojasā vṛthā gāvo na durdhuraḥ#Cows that strive with vigour in vain, not difficult to be dragged.$aśmānaṃ cit svaryam parvataṃ girim pra cyāvayanti yāmabhiḥ#In their journeys they shake even a stone, A heavenly hill, a mountain.$ut tiṣṭha nūnam eṣāṃ stomaiḥ samukṣitānām#Arise, now arise Of these that are sprinkled with praises.$marutām purutamam apūrvyaṃ gavāṃ sargam iva hvaye#I invoke the most ancient of the Maruts, Who is like a herd of cattle.$yuṅgdhvaṃ hy aruṣī rathe yuṅgdhvaṃ ratheṣu rohitaḥ#Yoke the red steeds to the chariot, yoke the red steeds to the chariots.$yuṅgdhvaṃ harī ajirā dhuri voḷhave vahiṣṭhā dhuri voḷhave#Yoke the bay steeds, ye fleet of foot, to be yoked to the yoke, strongest in war, to be yoked to the yoke.$uta sya vājy aruṣas tuviṣvaṇir iha sma dhāyi darśataḥ#And his impetuous steed, a ruddy steed, Full of swift speed, was seen here.$mā vo yāmeṣu marutaś ciraṃ karat pra taṃ ratheṣu codata#Let not the Maruts delay in your journeys; Do ye urge him on to the chariots.$rathaṃ nu mārutaṃ vayaṃ śravasyum ā huvāmahe#Now we invoke the chariot of the Maruts, that is worthy of renown;$ā yasmin tasthau suraṇāni bibhratī sacā marutsu rodasī#In whom, bearing Surānas, the two worlds with the Maruts stood.$taṃ vaḥ śardhaṃ ratheśubhaṃ tveṣam panasyum ā huve#To you, O charioteers, this Pançyu call for aid.$

śrīkarṇayor upanināya jaloparuddhe snānotsavena virahayya sa pūrvasiddhe satpaṭṭasūtrakṛtamañjutarapralambau sadratnapaṭṭamayamaṅgalasūtracumbau gārutmatādinavaratnajabāhubandhau kaścid babandha valayau maṇibandhasandhau divyāṅgulīyakam udāram anāmikāyāṃ tatpadmarāgamahasāṃ pariṇāmikāyām pṛṣṭhopasannamaṇimudram avarjanīyaṃ datte sma kaścid adhitarjani rañjanīyam nānāmaṇīndraghaṭayā ghaṭitānubandhaṃ pītāṃśukodarata īm anu tundabandham māṇikyakiṅkiṇiguṇaṃ ca ka īramūle kaścid babandha paridhattalasaddukūle pādāmbujopari maṇīndraghaṭānukptaṃ mañjīrayugmakam atho nakhacandradīptam$1410Fihrist-i-Tusi, or Tüsy's list of Shy'ah Books, Fasc. 1-4 @ 1/- eachFutun-ush-Shām of Waqidī, Faso. 1-9 @ /10/ eachDitto2.3. He brought it to Shrikarna, so that the water would not be able to penetrate it. He avoided the festivities connected with bathing, which had earlier been practised. the śuklakurukullāsādhana (No. 180 in Sadhanamālā), p. 365. Also quoted ad 6:16 and adMatangavidyāpāda 7:49, p. 249.O10.510.510.2 kālenānai॰ ] RP3 ; ka--- P1 ; kālenai° P2 10.3 ॰cetanatvena sva0 ] RN ; ॰ cetanasya sva॰P1P3 ; ॰ cetanastvasya P210.3 kartṛtvā0 ] RNP1 P2 ; kartṛtvādhi° P3 10.3 nānaikāntika ] They stretched out their lovely belts, patterned with well-woven silken threads. The auspicious threads on the silk-cloths were made of excellent jewels. His arms are adorned with the nine gems starting with Gārutmān and ending with Aśvinīkeśa. [] Someone fastened the bracelets so as to be wrist-joints. A noble, divine ring On the anāmikā day: Then, in the process of transformation, it was transformed into the splendour of the rubies. The mudrā of the precious stone placed on the back should not be misshapen. One of them gave him a delightful parasol. There are many excellent jewels that have been strung together, so that they are capable of bearing the burden. From the belly of the yellow-rayed moon arises, following the fastening of the snout. What is the value of a ruby, and what is the value of a small bells on its base? Someone bound him up, Wearing shining silk. On the soles of his lotus feet, there were large gems and jewels that were like pots. One should use a pair of mañjīra beads And use ones nail and the moon as a brilliant object.

śrīkarṇayor upanināya jaloparuddhe#He brought it to Shrikarna, so that the water would not be able to penetrate it.$snānotsavena virahayya sa pūrvasiddhe#He avoided the festivities connected with bathing, which had earlier been practised.$satpaṭṭasūtrakṛtamañjutarapralambau#They stretched out their lovely belts, patterned with well-woven silken threads.$sadratnapaṭṭamayamaṅgalasūtracumbau#The auspicious threads on the silk-cloths were made of excellent jewels.$gārutmatādinavaratnajabāhubandhau#His arms are adorned with the nine gems starting with Gārutmān and ending with Aśvinīkeśa. []$kaścid babandha valayau maṇibandhasandhau#Someone fastened the bracelets so as to be wrist-joints.$divyāṅgulīyakam udāram anāmikāyāṃ#A noble, divine ring On the anāmikā day:$tatpadmarāgamahasāṃ pariṇāmikāyām#Then, in the process of transformation, it was transformed into the splendour of the rubies.$pṛṣṭhopasannamaṇimudram avarjanīyaṃ#The mudrā of the precious stone placed on the back should not be misshapen.$datte sma kaścid adhitarjani rañjanīyam#One of them gave him a delightful parasol.$nānāmaṇīndraghaṭayā ghaṭitānubandhaṃ#There are many excellent jewels that have been strung together, so that they are capable of bearing the burden.$pītāṃśukodarata īm anu tundabandham#From the belly of the yellow-rayed moon arises, following the fastening of the snout.$māṇikyakiṅkiṇiguṇaṃ ca ka īramūle#What is the value of a ruby, and what is the value of a small bells on its base?$kaścid babandha paridhattalasaddukūle#Someone bound him up, Wearing shining silk.$pādāmbujopari maṇīndraghaṭānukptaṃ#On the soles of his lotus feet, there were large gems and jewels that were like pots.$mañjīrayugmakam atho nakhacandradīptam#One should use a pair of mañjīra beads And use ones nail and the moon as a brilliant object.$

bhūpāṭalī devadālī nirguṇḍī girikarṇikā śaṇapuṣpyārdrakaṃ śṛṅgī gojihvā kṣīrakandakam nīlī caiṣāṃ samastānāṃ vyastānāṃ ca dravairdinam tāmrapādayutaṃ sūtaṃ mardayedamlakaiḥ saha tatpiṣṭaḥ pātayedyantre cordhvapātanake punaḥ ādāya mardayettadvattāmracūrṇena saṃyutam pātayenmardayeccaiva tāmraṃ dattvā punaḥ punaḥ ityevaṃ saptadhā kuryānmardanaṃ pātanaṃ kramāt ūrdhvalagnaṃ samādāya adhaḥpātena pātayet adhaḥpātanam triphalā rājikā śigrustryūṣaṃ lavaṇacitrakam sūtatulyaṃ tu tatsarvaṃ kāñjikair mardayeddinam tena limped ūrdhvabhāṇḍaṃ pṛṣṭhe deyaṃ puṭaṃ laghu$Bhūpāṭalī, Devadālī, Nirguṇḍī and Girikarṇikā. Shana-pushpi, ardrakam, shringi, gojihva, kshirika, and kandakam form the group known as the Shanapushpi-kanda. All these liquids taken in equal parts or separately for a whole day will give rise to a condition of parchedness in the organism, which should be remedied by measures laid down under the head of Vata-Rohini and Pitta-Vidradhi. The Suta should be rubbed with the compound of Amlakam pasted together with a quarter part of its copper-coloured pulverised compound. It should then be reduced to powder and again inserted in a machine for throwing it upwards. Similarly, it should be taken out and crushed together with powders of copper. Copper must repeatedly be struck down and crushed. In this way, one should do seven kinds of acts for destroying and gradually destroying in succession. That which is hanging above should be held and made to fall down. Throwing him under the ground;throwing him down to the ground. [] Triphala, rajika, shigru, trikatu, lavana, chitraka, rasanjana, patha, hingu, yavakshara, pushkaramula should be taken in equal quantity and mixed with one adhaka of cows urine. To this decoction add gm each of the powders of haritaki, bi the Asta-grantha version of the Jñānaprasthāna is in some 70 Chinese characters,while the Mahavibhāṣā's answer to this same question is in more than 8,000Chinese characters, and takes up some two Chinese fascicules.In the Mahāvibhāṣā, in answer to the question, "Why, in the Scriptures, didthe Blessed One first teach the highest worldly dharma?", some 33 differentanswers are given, from this question's doctrinal implications for the concept of All of them should be pressed with sour gruel for a day. With this he should smear the vessel above and put a light sack on the back.

bhūpāṭalī devadālī nirguṇḍī girikarṇikā#Bhūpāṭalī, Devadālī, Nirguṇḍī and Girikarṇikā.$śaṇapuṣpyārdrakaṃ śṛṅgī gojihvā kṣīrakandakam#Shana-pushpi, ardrakam, shringi, gojihva, kshirika, and kandakam form the group known as the Shanapushpi-kanda.$nīlī caiṣāṃ samastānāṃ vyastānāṃ ca dravairdinam#All these liquids taken in equal parts or separately for a whole day will give rise to a condition of parchedness in the organism, which should be remedied by measures laid down under the head of Vata-Rohini and Pitta-Vidradhi.$tāmrapādayutaṃ sūtaṃ mardayedamlakaiḥ saha#The Suta should be rubbed with the compound of Amlakam pasted together with a quarter part of its copper-coloured pulverised compound.$tatpiṣṭaḥ pātayedyantre cordhvapātanake punaḥ#It should then be reduced to powder and again inserted in a machine for throwing it upwards.$ādāya mardayettadvattāmracūrṇena saṃyutam#Similarly, it should be taken out and crushed together with powders of copper.$pātayenmardayeccaiva tāmraṃ dattvā punaḥ punaḥ#Copper must repeatedly be struck down and crushed.$ityevaṃ saptadhā kuryānmardanaṃ pātanaṃ kramāt#In this way, one should do seven kinds of acts for destroying and gradually destroying in succession.$ūrdhvalagnaṃ samādāya adhaḥpātena pātayet#That which is hanging above should be held and made to fall down.$adhaḥpātanam#Throwing him under the ground;throwing him down to the ground.$triphalā rājikā śigrustryūṣaṃ lavaṇacitrakam#[] Triphala, rajika, shigru, trikatu, lavana, chitraka, rasanjana, patha, hingu, yavakshara, pushkaramula should be taken in equal quantity and mixed with one adhaka of cows urine. To this decoction add gm each of the powders of haritaki, bi$sūtatulyaṃ tu tatsarvaṃ kāñjikair mardayeddinam#All of them should be pressed with sour gruel for a day.$tena limped ūrdhvabhāṇḍaṃ pṛṣṭhe deyaṃ puṭaṃ laghu#With this he should smear the vessel above and put a light sack on the back.$

upādhyāyān daśācārya ācāryāṇāṃ śataṃ pitā sahasraṃ tu pitṝn mātā gauraveṇātiricyate utpādakabrahmadātror garīyān brahmadaḥ pitā brahmajanma hi viprasya pretya ceha ca śāśvatam kāmān mātā pitā cainaṃ yad utpādayato mithaḥ saṃbhūtiṃ tasya tāṃ vidyād yad yonāv abhijāyate ācāryas tv asya yāṃ jātiṃ vidhivad vedapāragaḥ utpādayati sāvitryā sā satyā sājarāmarā alpaṃ vā bahu vā yasya śrutasyopakaroti yaḥ tam apīha guruṃ vidyāc chrutopakriyayā tayā brāhmasya janmanaḥ kartā svadharmasya ca śāsitā bālo pi vipro vṛddhasya pitā bhavati dharmataḥ adhyāpayām āsa pitṝn śiśur āṅgirasaḥ kaviḥ putrakā iti hovāca jñānena parigṛhya tān$The upadhyaya is ten times the acharya. The father is one hundred times the acharya. A mother is said to be the one who grants respect more than a thousand fathers. Between the progenitor and the imparter of the Veda, the imparter of the Veda is the more venerable father; The birth of a brahmana as a brahmana is eternal, in this world and in the next. Through lust;the father and the mother begetting one through mutual desire. Know that when a person is born from the womb, all the good and bad deeds are attached to him. The preceptor must be accomplished in the Vedas and know about the kinds of birth that have been recommended for him. He produces by means of the Sāvitrī verse, she is true, she is unaging and immortal. A person who does a good turn to what he has heard, be it little or much, is the one who truly accomplishes his objective. Even such a person should be known as a mentor by virtue of the benefit that he derives from his learning; I am the one who gave birth to brahmanas. I am the one who instructed them about their own dharma. According to dharma, even a young brahmana is the father of an aged one. is always changed, is a444 Angirass son, the wise one, taught his ancestors when he was still a child. He embraced them with knowledge and addressed them as his sons.

upādhyāyān daśācārya ācāryāṇāṃ śataṃ pitā#The upadhyaya is ten times the acharya. The father is one hundred times the acharya.$sahasraṃ tu pitṝn mātā gauraveṇātiricyate#A mother is said to be the one who grants respect more than a thousand fathers.$utpādakabrahmadātror garīyān brahmadaḥ pitā#Between the progenitor and the imparter of the Veda, the imparter of the Veda is the more venerable father;$brahmajanma hi viprasya pretya ceha ca śāśvatam#The birth of a brahmana as a brahmana is eternal, in this world and in the next.$kāmān mātā pitā cainaṃ yad utpādayato mithaḥ#Through lust;the father and the mother begetting one through mutual desire.$saṃbhūtiṃ tasya tāṃ vidyād yad yonāv abhijāyate#Know that when a person is born from the womb, all the good and bad deeds are attached to him.$ācāryas tv asya yāṃ jātiṃ vidhivad vedapāragaḥ#The preceptor must be accomplished in the Vedas and know about the kinds of birth that have been recommended for him.$utpādayati sāvitryā sā satyā sājarāmarā#He produces by means of the Sāvitrī verse, she is true, she is unaging and immortal.$alpaṃ vā bahu vā yasya śrutasyopakaroti yaḥ#A person who does a good turn to what he has heard, be it little or much, is the one who truly accomplishes his objective.$tam apīha guruṃ vidyāc chrutopakriyayā tayā#Even such a person should be known as a mentor by virtue of the benefit that he derives from his learning;$brāhmasya janmanaḥ kartā svadharmasya ca śāsitā#I am the one who gave birth to brahmanas. I am the one who instructed them about their own dharma.$bālo pi vipro vṛddhasya pitā bhavati dharmataḥ#According to dharma, even a young brahmana is the father of an aged one.$adhyāpayām āsa pitṝn śiśur āṅgirasaḥ kaviḥ#Angirass son, the wise one, taught his ancestors when he was still a child.$putrakā iti hovāca jñānena parigṛhya tān#He embraced them with knowledge and addressed them as his sons.$

maumānāṃ svargadharmāṇāṃ tanayā hy atra yānti ceti ga gha ca bhogināṃ svargadharmāṇāṃ tanayāstatra yānti ceti ja bhadrāśve sti hayagrīvo varāhaḥ ketumālake bhārate kūrmarūpī ca matsyarūpaḥ kuruṣvapi viśvarūpeṇa sarvatra pūjyate bhagavān hariḥ kimpuruṣādyaṣṭasu kṣudbhītiśokādikaṃ na ca catturviṃśatisāhasraṃ prajā jīvantyanāmayāḥ kṛtādikalpanā nāsti bhaumānyambhāṃsi nāmbudāḥ sarveṣveteṣu varṣeṣu sapta sapta kulācalāḥ nadyaś ca śataśastebhyastīrthabhūtāḥ prajajñire bhārate yāni nīrthāni tāni tīrthāni vacmi te ś atha navādhikaśatatamo dhyāyaḥ tīrthamāhātmyaṃ māhātmyaṃ sarvatīrthānāṃ vakṣye yadbhaktimuktidaṃ yasya hastau ca pādau ca manaś caiva$The daughters of the hermits, who are entitled to go to heaven, depart thither. " And so on as before. The sons of those enjoying pleasures in heaven go there. Hayagrīva is in Bhadrāśva, and the Boar in Ketumāla. In Bharata, you are in the form of a tortoise. You are in the form of a fish in the land of the Kurus. Everywhere, the illustrious Hari is worshipped in his universal form. In the eight Kimpuruṣa and the rest, there is no hunger, fear, grief and so forth. Twenty-four thousand beings live there, free from disease. There is no imaginary division of time such as Kṛta and the rest. The earth, the waters and the clouds are not separate from each other. In each of these Varshas, there are seven chief mountains. Hundreds of rivers, which became tirthas, were created from these. I shall describe the sacred spots situated in Bhārata. Now the one hundred and ninety-ninth meditation. the greatness of the sacred places; I shall describe the greatness of all the sacred places which confer enjoyment and emancipation. 7197c7515< most clearly the full and complete function (vrtti), viewed in relation to various [uses]' (tr.---> most clearly the full and complete function (vṛtti), viewed in relation to various [uses]' (tr.7199,7202c7517,7521 His hands, his feet and his mind are always under restraint.

maumānāṃ svargadharmāṇāṃ tanayā hy atra yānti ceti ga gha ca#The daughters of the hermits, who are entitled to go to heaven, depart thither. " And so on as before.$bhogināṃ svargadharmāṇāṃ tanayāstatra yānti ceti ja#The sons of those enjoying pleasures in heaven go there.$bhadrāśve sti hayagrīvo varāhaḥ ketumālake#Hayagrīva is in Bhadrāśva, and the Boar in Ketumāla.$bhārate kūrmarūpī ca matsyarūpaḥ kuruṣvapi#In Bharata, you are in the form of a tortoise. You are in the form of a fish in the land of the Kurus.$viśvarūpeṇa sarvatra pūjyate bhagavān hariḥ#Everywhere, the illustrious Hari is worshipped in his universal form.$kimpuruṣādyaṣṭasu kṣudbhītiśokādikaṃ na ca#In the eight Kimpuruṣa and the rest, there is no hunger, fear, grief and so forth.$catturviṃśatisāhasraṃ prajā jīvantyanāmayāḥ#Twenty-four thousand beings live there, free from disease.$kṛtādikalpanā nāsti bhaumānyambhāṃsi nāmbudāḥ#There is no imaginary division of time such as Kṛta and the rest. The earth, the waters and the clouds are not separate from each other.$sarveṣveteṣu varṣeṣu sapta sapta kulācalāḥ#In each of these Varshas, there are seven chief mountains.$nadyaś ca śataśastebhyastīrthabhūtāḥ prajajñire#Hundreds of rivers, which became tirthas, were created from these.$bhārate yāni nīrthāni tāni tīrthāni vacmi te#I shall describe the sacred spots situated in Bhārata.$ś atha navādhikaśatatamo dhyāyaḥ#Now the one hundred and ninety-ninth meditation.$tīrthamāhātmyaṃ#the greatness of the sacred places;$māhātmyaṃ sarvatīrthānāṃ vakṣye yadbhaktimuktidaṃ#I shall describe the greatness of all the sacred places which confer enjoyment and emancipation.$yasya hastau ca pādau ca manaś caiva#His hands, his feet and his mind are always under restraint.$

tvaṃ sanmārgatarurvayaṃ ca pathikā bhūyāspunaḥ saṃgamaḥ astyeva bhūbhṛtāṃ mūrdhni divi vā dyotatembudaḥ marudbhirbhujyamānopi sa kimeti rasātalam ambudaḥ kṛtapado nabhastale toyapūraparipūritodadhiḥ goṣpadasya bharaṇepyaśaktimān ityasatyamabhidīyate katham etadatra pathikaikajīvitaṃ paśya śuṣyati kathaṃ mahatsaraḥ dhiṅmudhāmbudhara ruddhasadgatir vardhitā kimiha haṭṭavāhinī svārthānapekṣaṃ janatāpaśāntyai nityoditāḥ santi payomucomī vivarṣiṇastānavagṛhṇate ye santyeva te kepi mahānubhāvāḥ kva dṛṣṭamandhena balāhakena ghrātuṃ gavā yanna tṛṇaṃ nighṛṣṭam mahātarurbandhurivādhvagānā$You are the tree of the good path, And so are we travelers. We meet again and again. modamāno jakṣad utevāpi bhayāni paśyan//, 'In the state of dream going up and down, the godmakes many forms for himself, now as it were enjoying himself in the company of womenor laughing or even beholding fearful sights'."7⁹0 asādhāraṇa - here, Barnett seems to understand a contrario: ""The Lord [...] reveals to"each dreamer a common universe' - whereas the privacy of dream is attested by one's own There is a shining cloud on the top of a mountain or in the sky. Does he go to the nethermost regions, even if he is devoured by the Maruts? The clouds had made their way up into the sky. The ocean is filled to the brim with a flood of water. He is also capable of supporting a cows footprint. How can it be said to be untrue? Here, traveler, this is the one means of livelihood. Behold! This great lake is drying up. O cloud! Shame on you. In vain have you obstructed the path of virtuous ones. Why is the caravan of merchants flourishing here? Disregarding ones own welfare, for the allaying of the torment of people. There is an ever-rising shower of rain, and the moon shines with his rays as if he were the rising orb of the moon. those who seize them when it rains, even though they do not rain;those who seize them when it rains, even though they do not rain;and those who seize them when it rains, even though they do not rain;even though they do not rain, even though Are there any of those who are magnanimous? Where did the blind Cloud see it? The cow cannot smell the grass that has not been rubbed on it for being smelt. Like a great tree, kinsman to the wayfarer,

tvaṃ sanmārgatarurvayaṃ ca pathikā bhūyāspunaḥ saṃgamaḥ#You are the tree of the good path, And so are we travelers. We meet again and again.$astyeva bhūbhṛtāṃ mūrdhni divi vā dyotatembudaḥ#There is a shining cloud on the top of a mountain or in the sky.$marudbhirbhujyamānopi sa kimeti rasātalam#Does he go to the nethermost regions, even if he is devoured by the Maruts?$ambudaḥ kṛtapado nabhastale#The clouds had made their way up into the sky.$toyapūraparipūritodadhiḥ#The ocean is filled to the brim with a flood of water.$goṣpadasya bharaṇepyaśaktimān#He is also capable of supporting a cows footprint.$ityasatyamabhidīyate katham#How can it be said to be untrue?$etadatra pathikaikajīvitaṃ#Here, traveler, this is the one means of livelihood.$paśya śuṣyati kathaṃ mahatsaraḥ#Behold! This great lake is drying up.$dhiṅmudhāmbudhara ruddhasadgatir#O cloud! Shame on you. In vain have you obstructed the path of virtuous ones.$vardhitā kimiha haṭṭavāhinī#Why is the caravan of merchants flourishing here?$svārthānapekṣaṃ janatāpaśāntyai#Disregarding ones own welfare, for the allaying of the torment of people.$nityoditāḥ santi payomucomī#There is an ever-rising shower of rain, and the moon shines with his rays as if he were the rising orb of the moon.$vivarṣiṇastānavagṛhṇate ye#those who seize them when it rains, even though they do not rain;those who seize them when it rains, even though they do not rain;and those who seize them when it rains, even though they do not rain;even though they do not rain, even though$santyeva te kepi mahānubhāvāḥ#Are there any of those who are magnanimous?$kva dṛṣṭamandhena balāhakena#Where did the blind Cloud see it?$ghrātuṃ gavā yanna tṛṇaṃ nighṛṣṭam#The cow cannot smell the grass that has not been rubbed on it for being smelt.$mahātarurbandhurivādhvagānā#Like a great tree, kinsman to the wayfarer,$

kṣṇaumi nāma c it yadā vajram hiraṇyam it vahataḥ vi sūribhiḥ ā sanaśrutaḥ dīrghaśravasaḥ patiḥ yūthyā śmaśrūṇi sukṣayam madhu ut it dhūnoti yathā vanam yaḥ vācā vivācaḥ tattat it vavṛdhe śavaḥ stomam te indra vimadāḥ gopāḥ karāmahe mākiḥ naḥ enā sakhyā vi yauṣuḥ tava ca$I beg your pardon. And he shall not say, 'I have done it;' lest at any time the whole assembly be divided against one another, and disagreeable winds blow upon me continually. When the thunderbolt, i. e., when the earthen potsherds become extinguished, then it becomes extinguished;this is what is spoken of here as the thunderbolt. Hiraṇya, gold, here stands for silver. The bearer of the yoke becomes deprived of his yoke, and those who convey the yoke also become deprived of their yoke. With princes [] do thou come hither, O lord of the dwellers in the forest. Sanatkumāra replied, I have not heard of such a thing. He was the husband of Dīrghaśravas. herds, [after shaking off the two other impurities]. 512This form of Śiva, who is [in essence] one only, is yet spoken of interms of a pentad of principles, i.e., as the Fourth state (turya), althoughhe transcends the Fourth state (turyātīta). 513Hence this independent agent (kartṛ) manifests himself as one only.Therefore, this [Śiva], unique and autonomous, appears (prakāśate) asthe agent [of creation], the Light [viz., consciousness] of whom, at the Hairs of the beard. These are called Śmaśruṇi, of the beard. This refers to the hairs on the body, and not to those on the body; easy destruction; belllgs wlth one sense-faculty, and similar belief was probably widespread in earlyIndla. at least 111 rural areas. I was told by a Burmese scholar" that in Burma people honey is extracted [], honey is sprinkled, honey is sprinkled on the head, honey is sprinkled on the face, honey is sprinkled on the ears, honey is sprinkled on the tongue, honey is sprinkled on the body, honey is sprinkled on the nose, honey is sprinkled on the body, honey Shook shakes off. as in the case of the Wood. He who speaks falsehood by way of speech, Tat stands for that which has been declared to be the cause of bringing about the cessation of suffering; and Tat is that which brings about the cessation of suffering, in the shape of sickness, etc., as described under Discourse V on the Separation of the Middle from Extremes. The meaning thus comes to be this: The corpse continued to grow. This is thy praise, O Indra []. free from intoxication, Gopā, we'll do it! What have we to do with her? 12241,12245c12890,12894< gods] 1127 nor ritual formulae, 1128 and having no opinions whatever,< he should behave as one insensible.< 1129< 1123 parameśvarecchaiva ittham vijṛmbhate mama kim āyātam.< 1124 dauratmya.---> gods] nor ritual formulae, 1128 and having no opinions whatever,> he should behave as one insensible. 1129 She replied to her friend: My dear, I am not ashamed of this conversation with my friend. He who desires his own welfare [] desires to be devoted to him; Yours as well.

kṣṇaumi#I beg your pardon.$nāma c it#And he shall not say, 'I have done it;' lest at any time the whole assembly be divided against one another, and disagreeable winds blow upon me continually.$yadā vajram#When the thunderbolt, i. e., when the earthen potsherds become extinguished, then it becomes extinguished;this is what is spoken of here as the thunderbolt.$hiraṇyam it#Hiraṇya, gold, here stands for silver.$vahataḥ vi#The bearer of the yoke becomes deprived of his yoke, and those who convey the yoke also become deprived of their yoke.$sūribhiḥ ā#With princes [] do thou come hither, O lord of the dwellers in the forest.$sanaśrutaḥ#Sanatkumāra replied, I have not heard of such a thing.$dīrghaśravasaḥ patiḥ#He was the husband of Dīrghaśravas.$yūthyā#herds,$śmaśrūṇi#Hairs of the beard. These are called Śmaśruṇi, of the beard. This refers to the hairs on the body, and not to those on the body;$sukṣayam#easy destruction;$madhu ut it#honey is extracted [], honey is sprinkled, honey is sprinkled on the head, honey is sprinkled on the face, honey is sprinkled on the ears, honey is sprinkled on the tongue, honey is sprinkled on the body, honey is sprinkled on the nose, honey is sprinkled on the body, honey$dhūnoti#Shook shakes off.$yathā vanam#as in the case of the Wood.$yaḥ vācā vivācaḥ#He who speaks falsehood by way of speech,$tattat it#Tat stands for that which has been declared to be the cause of bringing about the cessation of suffering; and Tat is that which brings about the cessation of suffering, in the shape of sickness, etc., as described under Discourse V on the Separation of the Middle from Extremes. The meaning thus comes to be this:$vavṛdhe śavaḥ#The corpse continued to grow.$stomam te indra#This is thy praise, O Indra [].$vimadāḥ#free from intoxication,$gopāḥ karāmahe#Gopā, we'll do it!$mākiḥ naḥ enā#What have we to do with her?$sakhyā vi#She replied to her friend: My dear, I am not ashamed of this conversation with my friend.$yauṣuḥ#He who desires his own welfare [] desires to be devoted to him;$tava ca#Yours as well.$

bhīmaḥ śarair asya cakarta varma bhīmaḥ śarair niśitais tigmatejaiḥ śilīmukhair asya cakarta varma sa bhīmasenena nikṛttavarmā madrādhipaś carma sahasratāram pragṛhya khaḍgaṃ ca rathān mahātmā praskandya kuntīsutam abhyadhāvat chittvā ratheṣāṃ nakulasya so tha yudhiṣṭhiraṃ bhīmabalo bhyadhāvat taṃ cāpi rājānam athotpatantaṃ kruddhaṃ yathaivāntakam āpatantam dhṛṣṭadyumno draupadeyāḥ śikhaṇḍī śineś ca naptā sahasā parīyuḥ athāsya carmāpratimaṃ nyakṛntad bhīmo mahātmā daśabhiḥ pṛṣatkaḥ khaḍgaṃ ca bhallair nicakarta muṣṭau nadan prahṛṣṭas tava sainyamadhye tat karma bhīmasya samīkṣya hṛṣṭās te pāṇḍavānāṃ pravarā rathaughāḥ nādaṃ ca cakrur bhṛśam utsmayantaḥ$However, with his arrows, Bhima sliced off his armour. Bhima used sharp arrows that were fierce in their energy. He severed his armour with arrows that had been sharpened on stone. Bhimasena sliced off his armour. The lord of Madras shield was decorated with the signs of one thousand stars. The great-souled one descended from the chariot and grasped a sword. He leapt up and rushed towards Kuntis son. After splintering the shafts of Nākula's chariot, Shalya then attacked him with a spearheaded arrow that resembled a razoredged thunderbolt. Terrible in his strength, he attacked Yudhishthira. The king also leapt up. He descended angrily, like an advancing Yama. Dhrishtadyumna, Drāupadi's sons and Shikhāndin. Shinis grandson also violently surrounded him. He then sliced down his unmatched shield. The great-souled Bhima pierced him with ten arrows. With broad-headed arrows, he sliced off the handle of the rhinoceros. BuddhismP" emphasizes, to be sure, the necessity of "harmonywith natureg, but does In the midst of your soldiers, he roared cheerfully. On witnessing Bhimas deeds, they were delighted. The foremost of Panchāla warriors were masses of chariots. They roared and laughed loudly.

bhīmaḥ śarair asya cakarta varma#However, with his arrows, Bhima sliced off his armour.$bhīmaḥ śarair niśitais tigmatejaiḥ#Bhima used sharp arrows that were fierce in their energy.$śilīmukhair asya cakarta varma#He severed his armour with arrows that had been sharpened on stone.$sa bhīmasenena nikṛttavarmā#Bhimasena sliced off his armour.$madrādhipaś carma sahasratāram#The lord of Madras shield was decorated with the signs of one thousand stars.$pragṛhya khaḍgaṃ ca rathān mahātmā#The great-souled one descended from the chariot and grasped a sword.$praskandya kuntīsutam abhyadhāvat#He leapt up and rushed towards Kuntis son.$chittvā ratheṣāṃ nakulasya so tha#After splintering the shafts of Nākula's chariot, Shalya then attacked him with a spearheaded arrow that resembled a razoredged thunderbolt.$yudhiṣṭhiraṃ bhīmabalo bhyadhāvat#Terrible in his strength, he attacked Yudhishthira.$taṃ cāpi rājānam athotpatantaṃ#The king also leapt up.$kruddhaṃ yathaivāntakam āpatantam#He descended angrily, like an advancing Yama.$dhṛṣṭadyumno draupadeyāḥ śikhaṇḍī#Dhrishtadyumna, Drāupadi's sons and Shikhāndin.$śineś ca naptā sahasā parīyuḥ#Shinis grandson also violently surrounded him.$athāsya carmāpratimaṃ nyakṛntad#He then sliced down his unmatched shield.$bhīmo mahātmā daśabhiḥ pṛṣatkaḥ#The great-souled Bhima pierced him with ten arrows.$khaḍgaṃ ca bhallair nicakarta muṣṭau#With broad-headed arrows, he sliced off the handle of the rhinoceros.$nadan prahṛṣṭas tava sainyamadhye#In the midst of your soldiers, he roared cheerfully.$tat karma bhīmasya samīkṣya hṛṣṭās#On witnessing Bhimas deeds, they were delighted.$te pāṇḍavānāṃ pravarā rathaughāḥ#The foremost of Panchāla warriors were masses of chariots.$nādaṃ ca cakrur bhṛśam utsmayantaḥ#They roared and laughed loudly.$

pāṭho yamādarśadoṣeṇa duṣṭaḥ vīraśceti ña pramātṛmānameyañca dhyānahṛtpadmakalpanaṃ mātṛmodakavatsarvaṃ japahomārcanādikaṃ viṣṇumantreṇa vā kuryādamṛtāṃ dhāraṇāṃ vade saṃpūrṇendunibhaṃ dhyāyet kamalaṃ tantrimuṣṭigam śiraḥsthaṃ cintayed yatnācchaśāṅkāyutavarcasaṃ sampūrṇamaṇḍalaṃ vyomni śivakallolapūrṇitaṃ tathā hṛtkamale dhyāyettanmadhye svatanuṃ smaret sādhako vigatakleśo jāyate dhāraṇādihiḥ e ity āgneye mahāpurāṇe dhāraṇā nāma catuḥsaptatyadhikatriśatatamo dhyāyaḥ ś atha pañcasaptatyadhikatriśatatamo dhyāyaḥ yadātmamātraṃ nirbhāsaṃ stimitodadhivat sthitaṃ caitanyarūpavaddhyānaṃ tat samādhirihocyate$The reading has been corrupted by the fault of the Yamadārśana text. And a hero, etc., as in §§- up to the end of Discourse V on the Separation of the Middle from Extremes. The determination of the knower and the object of knowledge is meditation on the lotus of the heart. All such acts as the repetition, oblation, worship etc. are like the sweet ball of the mother. Otherwise one should do with the hymn addressed to Viṣṇu. I shall describe the dhāraṇā of ambrosia. One should contemplate a lotus resembling the full moon And held in ones clenched fist by a stringed instrument. One should carefully contemplate as having the splendor of ten thousand moons and as located on the head. The whole sky was filled with the waves of Shiva's grace, as if it were a full-bodied circle. One should contemplate in the lotus of the heart and think of ones own body at its centre. The practitioner becomes free from distress by means of dhāraṇā and other things. In the Mahāpurāṇa, e, refers to dhāraṇā. The Dhyānas are divided into three hundred and seventy-four. Now the thirty-fifth and seventy-fifth meditation. When ones very self appears, Like the ocean that is immobile, Meditation that possesses the form of consciousness is what is meant by samādhi in this context.

pāṭho yamādarśadoṣeṇa duṣṭaḥ#The reading has been corrupted by the fault of the Yamadārśana text.$vīraśceti ña#And a hero, etc., as in §§- up to the end of Discourse V on the Separation of the Middle from Extremes.$pramātṛmānameyañca dhyānahṛtpadmakalpanaṃ#The determination of the knower and the object of knowledge is meditation on the lotus of the heart.$mātṛmodakavatsarvaṃ japahomārcanādikaṃ#All such acts as the repetition, oblation, worship etc. are like the sweet ball of the mother.$viṣṇumantreṇa vā kuryādamṛtāṃ dhāraṇāṃ vade#Otherwise one should do with the hymn addressed to Viṣṇu. I shall describe the dhāraṇā of ambrosia.$saṃpūrṇendunibhaṃ dhyāyet kamalaṃ tantrimuṣṭigam#One should contemplate a lotus resembling the full moon And held in ones clenched fist by a stringed instrument.$śiraḥsthaṃ cintayed yatnācchaśāṅkāyutavarcasaṃ#One should carefully contemplate as having the splendor of ten thousand moons and as located on the head.$sampūrṇamaṇḍalaṃ vyomni śivakallolapūrṇitaṃ#The whole sky was filled with the waves of Shiva's grace, as if it were a full-bodied circle.$tathā hṛtkamale dhyāyettanmadhye svatanuṃ smaret#One should contemplate in the lotus of the heart and think of ones own body at its centre.$sādhako vigatakleśo jāyate dhāraṇādihiḥ#The practitioner becomes free from distress by means of dhāraṇā and other things.$e ity āgneye mahāpurāṇe dhāraṇā nāma#In the Mahāpurāṇa, e, refers to dhāraṇā.$catuḥsaptatyadhikatriśatatamo dhyāyaḥ#The Dhyānas are divided into three hundred and seventy-four.$ś atha pañcasaptatyadhikatriśatatamo dhyāyaḥ#Now the thirty-fifth and seventy-fifth meditation.$yadātmamātraṃ nirbhāsaṃ stimitodadhivat sthitaṃ#When ones very self appears, Like the ocean that is immobile,$caitanyarūpavaddhyānaṃ tat samādhirihocyate#Meditation that possesses the form of consciousness is what is meant by samādhi in this context.$

baddhvā padmāsanaṃ yogī nābhāvakṣeśvaraṃ kṣipet daṇḍākāraṃ tu taṃ tāvannayedyāvatkakhatrayam nigṛhya tatra tattūrṇaṃ prerayet khatrayeṇa tu etāṃ baddhvā khe gatiḥ syāditi śrīpūrvaśāsane dhvanijyotirmarudyuktaṃ cittaṃ viśramya copari anenābhyāsayogena śivaṃ bhittvā paraṃ vrajet jatrvadhastātkarau kṛtvā vāmapādaṃ ca dakṣiṇe vidāryāsyaṃ kaniṣṭhābhyāṃ madhyamābhyāṃ tu nāsikām anāme kuñcayetprājño bhrūbhaṅgaṃ tarjanīdvayam jihvāṃ ca cālayenmantrī hāhākāraṃ ca kārayet triśūlena prayogeṇa brahmarandhramupasthitaḥ padaṃ santyajya tanmātraṃ sadyastyajati medinīm śūnyāśūnyalaye kṛtvā ekadaṇḍenilānalau$After having seated himself in the padmāsana posture, the yogin should throw the lord of the dice. If it has the shape of a staff, one should carry it as far as the three chambers. Holding it there, One should swiftly propel it through the three chambers of space. In the Mālinivijayottara Tantra it has been stated that by tying this thread one can attain movement in the sky. . One should place the sound, the light, and the wind, And then set ones mind on resting above. 1 In later theistio Nyāya final deliverance is reached by the directcontemplation of God, and the condition of the liberated Soul By practising this yoga one would break Śiva and reach the Supreme Being. . One should place ones hands below ones collar bone And position ones left foot on the right. An incision should be made into the nostrils with the help of the two middle and small nostrils, while an incision should be made into the rectum with the help of the two upper ones. A wise man should fold the two index fingers and the knee-joints. . The mantra practitioner should flaunt his tongue And cause the syllable Hā-Hā to be sounded. With the trident in his hand, he was about to enter the Brahmāndhra hell. Abandoning the subtle elements, The subtle element abandons the earth at once. After having merged the void with the non-void, wind and fire become one.

baddhvā padmāsanaṃ yogī nābhāvakṣeśvaraṃ kṣipet#After having seated himself in the padmāsana posture, the yogin should throw the lord of the dice.$daṇḍākāraṃ tu taṃ tāvannayedyāvatkakhatrayam#If it has the shape of a staff, one should carry it as far as the three chambers.$nigṛhya tatra tattūrṇaṃ prerayet khatrayeṇa tu#Holding it there, One should swiftly propel it through the three chambers of space.$etāṃ baddhvā khe gatiḥ syāditi śrīpūrvaśāsane#In the Mālinivijayottara Tantra it has been stated that by tying this thread one can attain movement in the sky.$dhvanijyotirmarudyuktaṃ cittaṃ viśramya copari#. One should place the sound, the light, and the wind, And then set ones mind on resting above.$anenābhyāsayogena śivaṃ bhittvā paraṃ vrajet#By practising this yoga one would break Śiva and reach the Supreme Being.$jatrvadhastātkarau kṛtvā vāmapādaṃ ca dakṣiṇe#. One should place ones hands below ones collar bone And position ones left foot on the right.$vidāryāsyaṃ kaniṣṭhābhyāṃ madhyamābhyāṃ tu nāsikām#An incision should be made into the nostrils with the help of the two middle and small nostrils, while an incision should be made into the rectum with the help of the two upper ones.$anāme kuñcayetprājño bhrūbhaṅgaṃ tarjanīdvayam#A wise man should fold the two index fingers and the knee-joints.$jihvāṃ ca cālayenmantrī hāhākāraṃ ca kārayet#. The mantra practitioner should flaunt his tongue And cause the syllable Hā-Hā to be sounded.$triśūlena prayogeṇa brahmarandhramupasthitaḥ#With the trident in his hand, he was about to enter the Brahmāndhra hell.$padaṃ santyajya tanmātraṃ sadyastyajati medinīm#Abandoning the subtle elements, The subtle element abandons the earth at once.$śūnyāśūnyalaye kṛtvā ekadaṇḍenilānalau#After having merged the void with the non-void, wind and fire become one.$

yathā citramaye puṃsi kṣate kṣīṇe na vaḥ kṣatiḥ yathā saṅkalpapuruṣe kṣate kṣīṇe na vaḥ kṣatiḥ yathā manorājyamaye kṣate kṣīṇe na vaḥ kṣatiḥ yathā dvitīye śaśini kṣate kṣīṇe na vaḥ kṣatiḥ yathā svapnasamārambhe kṣate kṣīṇe na vaḥ kṣatiḥ yathā ghanātapajale kṣate kṣīṇe na vaḥ kṣatiḥ saṅkalpamātrakalite prakṛtyaiva vināśini tathā śarīrayantre smin kṣate kṣīṇe na vaḥ kṣatiḥ dīrghasvapnamaye hy asmiṃś cirasaṅkalpakalpite bhūṣite dūṣite dehe na hi kiñcic citaḥ kṣatam na cid astam upāyāti nātmā calati rāghava na brahma vikṛtiṃ yāti kiṃ vo dehakṣaye kṣatam$For example, a man in a picture is not injured if he is destroyed. When the man of resolve is hurt or weakened, there is no harm done to you. For example, Manu's wound consists of clarified butter and when it is wasted it does not injure you. If the second moon is eclipsed and wanes, no harm will be caused to you. (verses 8.352-353)See Comparative notes for Verse 8.352.This verse is quoted in Aparārka (p.854);—in Vivādaratnākara (p. When the beginning of a dream is destroyed and you are not destroyed, no harm will be caused to you. Just as it is not harmful to you if the cloud, sun and water get dried up and evaporate, so it is not harmful to you if the cloud gets dried up and evaporates. It is a creation of mere imagination, and by its very nature it is destructible. {GL_NOTE::} In that way, when the mechanism of the body decays and is destroyed, there is no injury to you. This world is like a protracted dream, Constructed by your thoughts over a long period of time. Even if the body is decorated or defiled, it does not suffer any injuries. O Raghava! Consciousness does not set. The atman does not move. The brahman has not undergone any transformation. When the body is destroyed, why are you suffering from that injury?

yathā citramaye puṃsi kṣate kṣīṇe na vaḥ kṣatiḥ#For example, a man in a picture is not injured if he is destroyed.$yathā saṅkalpapuruṣe kṣate kṣīṇe na vaḥ kṣatiḥ#When the man of resolve is hurt or weakened, there is no harm done to you.$yathā manorājyamaye kṣate kṣīṇe na vaḥ kṣatiḥ#For example, Manu's wound consists of clarified butter and when it is wasted it does not injure you.$yathā dvitīye śaśini kṣate kṣīṇe na vaḥ kṣatiḥ#If the second moon is eclipsed and wanes, no harm will be caused to you.$yathā svapnasamārambhe kṣate kṣīṇe na vaḥ kṣatiḥ#When the beginning of a dream is destroyed and you are not destroyed, no harm will be caused to you.$yathā ghanātapajale kṣate kṣīṇe na vaḥ kṣatiḥ#Just as it is not harmful to you if the cloud, sun and water get dried up and evaporate, so it is not harmful to you if the cloud gets dried up and evaporates.$saṅkalpamātrakalite prakṛtyaiva vināśini#It is a creation of mere imagination, and by its very nature it is destructible. {GL_NOTE::}$tathā śarīrayantre smin kṣate kṣīṇe na vaḥ kṣatiḥ#In that way, when the mechanism of the body decays and is destroyed, there is no injury to you.$dīrghasvapnamaye hy asmiṃś cirasaṅkalpakalpite#This world is like a protracted dream, Constructed by your thoughts over a long period of time.$bhūṣite dūṣite dehe na hi kiñcic citaḥ kṣatam#Even if the body is decorated or defiled, it does not suffer any injuries.$na cid astam upāyāti nātmā calati rāghava#O Raghava! Consciousness does not set. The atman does not move.$na brahma vikṛtiṃ yāti kiṃ vo dehakṣaye kṣatam#The brahman has not undergone any transformation. When the body is destroyed, why are you suffering from that injury?$

kaḥ mṛḷāti katamaḥ oṃ itikatamaḥ dravataśvam duhitā avṛṇīta makṣu hi sma suparṇā śacīnām bhavathaḥ śaciṣṭhā kā vām bhūt upamātiḥ gamathaḥ naḥ ūtī uru vām rathaḥ dyām ā bhurajanta pakvaaḥ sindhuḥ ha vām rasayā siñcat bhavathaḥ sūryāyāḥ ihaiha yat vām papṛkṣe sā vājaratnā nāsatyā yuvadrik pṛthujrayam samgatim sūryām$Who is it and what is it? Om, it is the utmost of all. a galloping steed; A daughter may choose. Mākṣu, wealthy, he who is endowed with good qualities. Self-controlled, i. e., having control over his senses and the organs of sense; i. e., possessed of good qualities. Suparṇā, sparṇās. This refers to the wings of the eagle. of the Śacī. Be ye most mighty []. What has become of you both? Simile is [equivalent to] comparison. You may go, they replied. Our help is [] not wasted, for we are his helpers. wide is your chariot, broad is the chariot for you twain; To the sky [], to the earth, to the atmosphere, to the waters, to the fire, to the sun, to the moon, to the stars, to the rays of the sun, to the quarters, to the lightning, to the moon, to the day, to the moon, to the night, to the dawn, to the moon, to the They are ripe in the Bharajanta country, and have an astringent sweet taste. 'Sindhu, forsooth, shall deliver you hither!'he therewith lays down that which is to be recited on both sides of the verse. It is in the realm of finemateriality and in the realm of immateriality, but it is not in the realm of immateriality. "teachings. “Traditional order, &c.""—which in the case of Mīmāusā is as follows-"(1) Brahma, (2) Prajāpati, (3) Indra, (4) Aditya, (5) Vasishtha, (6) Parāśara, (7) Let him sprinkle. Ye are the offspring of the sun []; Come hither, whatever of you two [] desires, let him offer to the gods. She asked: My dear, what is the meaning of this? He replied: I am asking you. He is the vajra jewel. But not if she is unchaste. the broad-stringed ; Friend, said they, let us go together. The sun [] with the rays of the rising sun, and the moon with the rays of the setting sun.

kaḥ mṛḷāti katamaḥ#Who is it and what is it?$oṃ itikatamaḥ#Om, it is the utmost of all.$dravataśvam#a galloping steed;$duhitā avṛṇīta#A daughter may choose.$makṣu hi sma#Mākṣu, wealthy, he who is endowed with good qualities. Self-controlled, i. e., having control over his senses and the organs of sense; i. e., possessed of good qualities.$suparṇā#Suparṇā, sparṇās. This refers to the wings of the eagle.$śacīnām#of the Śacī.$bhavathaḥ śaciṣṭhā#Be ye most mighty [].$kā vām bhūt#What has become of you both?$upamātiḥ#Simile is [equivalent to] comparison.$gamathaḥ#You may go, they replied.$naḥ ūtī#Our help is [] not wasted, for we are his helpers.$uru vām rathaḥ#wide is your chariot, broad is the chariot for you twain;$dyām ā#To the sky [], to the earth, to the atmosphere, to the waters, to the fire, to the sun, to the moon, to the stars, to the rays of the sun, to the quarters, to the lightning, to the moon, to the day, to the moon, to the night, to the dawn, to the moon, to the$bhurajanta pakvaaḥ#They are ripe in the Bharajanta country, and have an astringent sweet taste.$sindhuḥ ha vām#'Sindhu, forsooth, shall deliver you hither!'he therewith lays down that which is to be recited on both sides of the verse.$rasayā#It is in the realm of finemateriality and in the realm of immateriality, but it is not in the realm of immateriality.$siñcat#Let him sprinkle.$bhavathaḥ sūryāyāḥ#Ye are the offspring of the sun [];$ihaiha yat vām#Come hither, whatever of you two [] desires, let him offer to the gods.$papṛkṣe sā#She asked: My dear, what is the meaning of this? He replied: I am asking you.$vājaratnā#He is the vajra jewel.$nāsatyā yuvadrik#But not if she is unchaste.$pṛthujrayam#the broad-stringed ;$samgatim#Friend, said they, let us go together.$sūryām#The sun [] with the rays of the rising sun, and the moon with the rays of the setting sun.$

prahṛṣṭaś caiva śaṃkaraḥ sukhaṃ vittaṃ paraṃ loke eṣa eva śmaśāneṣu devo vasati nityaśaḥ yajante taṃ janās tatra vīrasthānaniṣeviṇam viṣamasthaḥ śarīreṣu sa mṛtyuḥ prāṇinām iha sa ca vāyuḥ śarīreṣu prāṇo pānaḥ śarīriṇām tasya ghorāṇi rūpāṇi dīptāni ca bahūni ca loke yāny asya pūjyante viprās tāni vidur budhāḥ nāmadheyāni vedeṣu bahūny asya yathārthataḥ vede cāsya vidur viprāḥ śatarudrīyam uttamam vyāsād anantaraṃ yac cāpy upasthānaṃ mahātmanaḥ pradātā sarvalokānāṃ viśvaṃ cāpy ucyate mahat jyeṣṭhabhūtaṃ vadanty enaṃ brāhmaṇā ṛṣayo pare prathamo hy eṣa devānāṃ mukhād agnir ajāyata grahair bahuvidhaiḥ prāṇān saṃruddhān utsṛjaty api sa mocayati puṇyātmā śaraṇyaḥ śaraṇāgatān sa dadāti manuṣyebhyaḥ sa evākṣipate punaḥ$Shankara was also delighted. Happiness is the supreme wealth in the world. This god always resides in the cremation ground. He resides in the regions meant for heroes and people worship him there. In the bodies of living beings, he exists in a discordant state and is like death. That wind is the life in the bodies of all those who possess bodies. It is the breath of life and the drink for all those who possess bodies. He has many terrible and blazing forms. Learned brahmanas know that in this world, only those are worshipped by such a person. In the Vedas, there are many other names that signify his true nature. Learned brahmanas recite the supreme shatarudriya from the Vedas. Vasiṣṭha (Aparārka, p.1220).—‘On the commingling of all kinds of sin, the best purification consists in repeating the Gāyatrī ten thousand times.’Nṛsiṃhapurāṇa (Vīramitrodaya-Āhnika, pp.254-255).—‘Having offered the Evening Prayers, while the sun is still visible, he should go on repeating the Gāyatrī till the stars become visible.’‘Vahiḥ’—Burnell represents Medhātithi as explaining this term to be ‘on a river-island and the like.’ This is not right; the word used by Medhātithi is ‘nadīpulinādau’—which means ‘on the bank of rivers and such places’.This verse is quoted in Aparārka (p.1220) where ‘vahiḥ’ is explained as ‘outside the village’—and ‘trikam’ as ‘the Sāvitrī along with the Vyāhṛtis’;—and in Gadādharapaddhai (Kālasāra, p.30), which explains ‘trikam’ as (1) Praṇava. After Vyasa, the great-souled one worshipped him. The great universe is said to be the one that provides all the worlds. Brahmanas and other rishis speak of him as the first being. He is the first among the gods. Agni was generated from his mouth. [] Due to various grahas, the prana vayu gets obstructed and finally escapes from the body. A person who grants refuge saves a person who has sought refuge with him, even if that person is auspicious in soul and is the one who grants a refuge. It is the one who gives to men and it is the one who takes them away again.

prahṛṣṭaś caiva śaṃkaraḥ#Shankara was also delighted.$sukhaṃ vittaṃ paraṃ loke#Happiness is the supreme wealth in the world.$eṣa eva śmaśāneṣu devo vasati nityaśaḥ#This god always resides in the cremation ground.$yajante taṃ janās tatra vīrasthānaniṣeviṇam#He resides in the regions meant for heroes and people worship him there.$viṣamasthaḥ śarīreṣu sa mṛtyuḥ prāṇinām iha#In the bodies of living beings, he exists in a discordant state and is like death.$sa ca vāyuḥ śarīreṣu prāṇo pānaḥ śarīriṇām#That wind is the life in the bodies of all those who possess bodies. It is the breath of life and the drink for all those who possess bodies.$tasya ghorāṇi rūpāṇi dīptāni ca bahūni ca#He has many terrible and blazing forms.$loke yāny asya pūjyante viprās tāni vidur budhāḥ#Learned brahmanas know that in this world, only those are worshipped by such a person.$nāmadheyāni vedeṣu bahūny asya yathārthataḥ#In the Vedas, there are many other names that signify his true nature.$vede cāsya vidur viprāḥ śatarudrīyam uttamam#Learned brahmanas recite the supreme shatarudriya from the Vedas.$vyāsād anantaraṃ yac cāpy upasthānaṃ mahātmanaḥ#After Vyasa, the great-souled one worshipped him.$pradātā sarvalokānāṃ viśvaṃ cāpy ucyate mahat#The great universe is said to be the one that provides all the worlds.$jyeṣṭhabhūtaṃ vadanty enaṃ brāhmaṇā ṛṣayo pare#Brahmanas and other rishis speak of him as the first being.$prathamo hy eṣa devānāṃ mukhād agnir ajāyata#He is the first among the gods. Agni was generated from his mouth.$grahair bahuvidhaiḥ prāṇān saṃruddhān utsṛjaty api#[] Due to various grahas, the prana vayu gets obstructed and finally escapes from the body.$sa mocayati puṇyātmā śaraṇyaḥ śaraṇāgatān#A person who grants refuge saves a person who has sought refuge with him, even if that person is auspicious in soul and is the one who grants a refuge.$sa dadāti manuṣyebhyaḥ sa evākṣipate punaḥ#It is the one who gives to men and it is the one who takes them away again.$

purā samarthaḥ samupaiti sūtajo vidhya tvam enaṃ namuciṃ yathā hariḥ tathāstu devety abhipūjya satvaraṃ janārdanaṃ karṇam avidhyad arjunaḥ śarottamaiḥ sarvakurūttamas tvaraṃs tathā yathā śambaram ambarādhipaḥ gokarṇā sumukhī kṛtena iṣuṇā goputrasaṃpreṣitā gośabdātmajabhūṣaṇaṃ suvihitaṃ suvyaktago suprabham dṛṣṭvā gogatakaṃ jahāra mukuṭaṃ gośabdagopūri vai gokarṇāsanamardanaś ca na yayāv aprāpya mṛtyor vaśam balāhakaḥ karṇabhujeritas tato hutāśanārkapratimadyutir mahān mahoragaḥ kṛtavairo rjunena kirīṭam āsādya samutpapāta kirīṭam ākṛṣya tathārjunasya mahoragaḥ kṛtavairaḥ sa tūrṇam yathāsṛjat pārthavadhāya karṇaḥ$The son of a suta is capable of returning before the sun sets. You will pierce him, like Hari did to Namuchi. Having been thus addressed by the king of the apes, Vasudeva said, O lord of the rakshasas! It is my view that you are capable of killing Jambha. O god! Let it be that way. Having said this, he swiftly worshipped him. Arjuna pierced Janardana and Karna. With those supreme arrows, the best of all Kurus was deprived of his senses. Just as the lord of the sky told Shambara, There is no doubt that you will be victorious in a battle. Gokarna shot an arrow at Sumukhi and it was released by the son of a cowherd. The ornament on the son of the cows name had been constructed well and it was extremely radiant, as dazzling as an unblemished cow. Seeing the herd of cows, he took off his crown filled with the sound of cattle. ‘Vyavahārasthitau’—‘Giving rise to law-suits’ (Govindarāja);—‘in deciding law-suits’ (Nārāyaṇa),This verse is quoted in Mitākṣarā (on 2.5);—in Vyavahāramayūkha (p. The destroyer of Gokarṇas throne did not come under the sway of death. The clouds were dislodged from Karnas arms. His great radiance was like that of the fire and the sun. That giant serpent was firm in its enmity of Arjuna. < Therefore, there is no particular significance 1234 attaching, at the time of< death, either to awareness (smarana) or to its absence, provided that one---> Therefore, there is no particular significance ¹234 attaching, at the time of> death, either to awareness (smaraṇa) or to its absence, provided that one13419a14157> -13422,13423c14160,14161< Self, between a place of pilgrimage and its contrary - but, when you say: It touched the crown and leapt up. 20018c20878< anavacchinnacidanandaikaghana, uniform He sliced off Arjunas diadem. The giant serpent was firm in its enmity and swiftly rushed towards the immensely energetic one, with a club in his hand. It was like Karna releasing arrows for the sake of killing Partha.

purā samarthaḥ samupaiti sūtajo#The son of a suta is capable of returning before the sun sets.$vidhya tvam enaṃ namuciṃ yathā hariḥ#You will pierce him, like Hari did to Namuchi. Having been thus addressed by the king of the apes, Vasudeva said, O lord of the rakshasas! It is my view that you are capable of killing Jambha.$tathāstu devety abhipūjya satvaraṃ#O god! Let it be that way. Having said this, he swiftly worshipped him.$janārdanaṃ karṇam avidhyad arjunaḥ#Arjuna pierced Janardana and Karna.$śarottamaiḥ sarvakurūttamas tvaraṃs#With those supreme arrows, the best of all Kurus was deprived of his senses.$tathā yathā śambaram ambarādhipaḥ#Just as the lord of the sky told Shambara, There is no doubt that you will be victorious in a battle.$gokarṇā sumukhī kṛtena iṣuṇā goputrasaṃpreṣitā#Gokarna shot an arrow at Sumukhi and it was released by the son of a cowherd.$gośabdātmajabhūṣaṇaṃ suvihitaṃ suvyaktago suprabham#The ornament on the son of the cows name had been constructed well and it was extremely radiant, as dazzling as an unblemished cow.$dṛṣṭvā gogatakaṃ jahāra mukuṭaṃ gośabdagopūri vai#Seeing the herd of cows, he took off his crown filled with the sound of cattle.$gokarṇāsanamardanaś ca na yayāv aprāpya mṛtyor vaśam#The destroyer of Gokarṇas throne did not come under the sway of death.$balāhakaḥ karṇabhujeritas tato#The clouds were dislodged from Karnas arms.$hutāśanārkapratimadyutir mahān#His great radiance was like that of the fire and the sun.$mahoragaḥ kṛtavairo rjunena#That giant serpent was firm in its enmity of Arjuna.$kirīṭam āsādya samutpapāta#It touched the crown and leapt up.$kirīṭam ākṛṣya tathārjunasya#He sliced off Arjunas diadem.$mahoragaḥ kṛtavairaḥ sa tūrṇam#The giant serpent was firm in its enmity and swiftly rushed towards the immensely energetic one, with a club in his hand.$yathāsṛjat pārthavadhāya karṇaḥ#It was like Karna releasing arrows for the sake of killing Partha.$

prasannā te mahābhāge vratena niyamena ca dadāmi te na sandeho varaṃ vṛṇu yathepsitam evaṃ śrutvā tu vacanaṃ rohiṇī śaśinaḥ priyā varaṃ vavre tato devīm idaṃ vacanam abravīt sarvāsāṃ ca sapatnīnāmadhikā śaśinaḥ priyā yathā bhavāni hy acirāt tvatprasādāt tathā kuru evam astv iti sā proktā bhavānyā bhaktitatparaiḥ stūyamānā suragaṇais tatraivāntaradhīyata tadā prabhṛti sā devī rohiṇī śaśinaḥ priyā saṃjātā sarvalokasya vallabhā nṛpasattama tatra tīrthe tu yā nārī naro vā snāti bhaktitaḥ vallabhā bhavate sā tu bhartur vai rohiṇī yathā tatra tīrtheṣu yaḥ kaścit prāṇatyāgaṃ karoti ca saptajanmani tasyaiva viyogo naiva jāyate tato gacchet tu rājendra cakratīrtham anuttamam$O immensely fortunate one! I am pleased with your vows and rituals. There is no doubt that I will grant it to you. Ask for whatever boon you desire. Rohini, the beloved of the moon god, heard these words. He spoke these words to the goddess. Among all his other wives, the one who is loved by the moon is supreme. Through your favours, act so that it is not too soon. Having been thus addressed, he was delighted and said, O illustrious one! O fortunate one! I am pleased with you. > ĀŚV II 6a, 202 Those who were devoted to Bhavānī said, Let it be so. She was praised by the large number of gods and instantly disappeared. From that time, the goddess Rohini became the beloved of the one who bears the mark of the hare. O supreme among kings! They became the favourites of all the worlds. A man or a woman who bathes devoutly at that tirtha, goes to the eternal world of Vaivasvata. Just as Rohini is loved by her husband, you will also be loved by him. reducing, energy (or power) of the Lord.Actual creation begins with the power of division and dichotomiza-tion that is māyā, associated with the five kañcukas. Thus is constitutedmāyāṇḍa, the 'sphere of māyā, or Illusion'. Its seven tattvas, from māyā topuruṣa, stand for that level of experience where the one who was pure If a person gives up his life in those tirthas, he obtains the supreme objective of a man who is rigid in his vows. In the seventh rebirth, he will never be separated from her. O Indra among kings! Then one should go to the supreme Chakratirtha.

prasannā te mahābhāge vratena niyamena ca#O immensely fortunate one! I am pleased with your vows and rituals.$dadāmi te na sandeho varaṃ vṛṇu yathepsitam#There is no doubt that I will grant it to you. Ask for whatever boon you desire.$evaṃ śrutvā tu vacanaṃ rohiṇī śaśinaḥ priyā#Rohini, the beloved of the moon god, heard these words.$varaṃ vavre tato devīm idaṃ vacanam abravīt#He spoke these words to the goddess.$sarvāsāṃ ca sapatnīnāmadhikā śaśinaḥ priyā#Among all his other wives, the one who is loved by the moon is supreme.$yathā bhavāni hy acirāt tvatprasādāt tathā kuru#Through your favours, act so that it is not too soon. Having been thus addressed, he was delighted and said, O illustrious one! O fortunate one! I am pleased with you.$evam astv iti sā proktā bhavānyā bhaktitatparaiḥ#Those who were devoted to Bhavānī said, Let it be so.$stūyamānā suragaṇais tatraivāntaradhīyata#She was praised by the large number of gods and instantly disappeared.$tadā prabhṛti sā devī rohiṇī śaśinaḥ priyā#From that time, the goddess Rohini became the beloved of the one who bears the mark of the hare.$saṃjātā sarvalokasya vallabhā nṛpasattama#O supreme among kings! They became the favourites of all the worlds.$tatra tīrthe tu yā nārī naro vā snāti bhaktitaḥ#A man or a woman who bathes devoutly at that tirtha, goes to the eternal world of Vaivasvata.$vallabhā bhavate sā tu bhartur vai rohiṇī yathā#Just as Rohini is loved by her husband, you will also be loved by him.$tatra tīrtheṣu yaḥ kaścit prāṇatyāgaṃ karoti ca#If a person gives up his life in those tirthas, he obtains the supreme objective of a man who is rigid in his vows.$saptajanmani tasyaiva viyogo naiva jāyate#In the seventh rebirth, he will never be separated from her.$tato gacchet tu rājendra cakratīrtham anuttamam#O Indra among kings! Then one should go to the supreme Chakratirtha.$

evameva vidhānena kārayeduttamaṃ viduḥ sarvaśāntikaraṃ cāpi sarvakaṃpatsamṛddhidam dāridṣādivināśena sarvān kāmanavāpnuyāt ataḥparaṃ pravakṣyāmi śibikānāṃ tu lakṣaṇam mātrāṅgulena vākuryācchibhikādīnvidhānataḥ āvṛtaṃ tadardhavistāramuttamaṃ tuvidhīyate tat ṣaḍaṅgulahīnantu madhyamantuprakīrtitam vistārādhyardhapādena ayāmadviguṇaṃ bhavet uttamādhamamadhyānāṃ śibikāvistaro bhavet tribhāgaikasya bhāgaṃ syāccaturbhāgaikabhāgikam pañcabhāgaikabhāgaṃ syādvistārasya ghanaṃ bhavet taccaturbhāgamevaṃ syādekaikaṃ vamanaṃ bhavet śeṣabhāgaṃ tu padmoktaṃ talāyukti viśeṣataḥ śibikāvistṛtaṃ caivaṃ bhāgaikaṃ bhāgameva ca taccaturbhāgamevoktaṃ bhittyutsedhaṃ vidhīyate dvitalaṃ tritalaṃ caiva gulikāphalakābhavet$It is known to be the best if this procedure is followed. It accomplishes all peace, Fulfills all comforts, and gives prosperity to everyone. One would get all the pleasures by destroying poverty etc. After this, I will tell you about the characteristics of palanquins. One should make the figures of palanquin etc. in the proper manner with the measure of ones own finger. The best is laid down to be that which has a breadth equal to half the breadth. It is said to be deficient by six aṅgulas at the middle. It measures three quarters of a metre in breadth, and half a quarter of a metre in width. The amount of effort should be doubled. The width of a palanquin should be either superior, inferior or mediocre. One-third or one-fourth would be the share of one. One-fifth of the breadth would be compact. The quantity of emetics should be divided into four parts and given to the patient one at a time. The remaining part of the lotus has already been dealt with. It is particularly beneficial in palmistry. The length of a palanquin Should be the same as before, Or perhaps one-fourth of it. The height of the walls should be one-fourth of that already mentioned. There should be two-storeyed and three-storeyed bowl-boards.

evameva vidhānena kārayeduttamaṃ viduḥ#It is known to be the best if this procedure is followed.$sarvaśāntikaraṃ cāpi sarvakaṃpatsamṛddhidam#It accomplishes all peace, Fulfills all comforts, and gives prosperity to everyone.$dāridṣādivināśena sarvān kāmanavāpnuyāt#One would get all the pleasures by destroying poverty etc.$ataḥparaṃ pravakṣyāmi śibikānāṃ tu lakṣaṇam#After this, I will tell you about the characteristics of palanquins.$mātrāṅgulena vākuryācchibhikādīnvidhānataḥ#One should make the figures of palanquin etc. in the proper manner with the measure of ones own finger.$āvṛtaṃ tadardhavistāramuttamaṃ tuvidhīyate#The best is laid down to be that which has a breadth equal to half the breadth.$tat ṣaḍaṅgulahīnantu madhyamantuprakīrtitam#It is said to be deficient by six aṅgulas at the middle.$vistārādhyardhapādena#It measures three quarters of a metre in breadth, and half a quarter of a metre in width.$ayāmadviguṇaṃ bhavet#The amount of effort should be doubled.$uttamādhamamadhyānāṃ śibikāvistaro bhavet#The width of a palanquin should be either superior, inferior or mediocre.$tribhāgaikasya bhāgaṃ syāccaturbhāgaikabhāgikam#One-third or one-fourth would be the share of one.$pañcabhāgaikabhāgaṃ syādvistārasya ghanaṃ bhavet#One-fifth of the breadth would be compact.$taccaturbhāgamevaṃ syādekaikaṃ vamanaṃ bhavet#The quantity of emetics should be divided into four parts and given to the patient one at a time.$śeṣabhāgaṃ tu padmoktaṃ talāyukti viśeṣataḥ#The remaining part of the lotus has already been dealt with. It is particularly beneficial in palmistry.$śibikāvistṛtaṃ caivaṃ bhāgaikaṃ bhāgameva ca#The length of a palanquin Should be the same as before, Or perhaps one-fourth of it.$taccaturbhāgamevoktaṃ bhittyutsedhaṃ vidhīyate#The height of the walls should be one-fourth of that already mentioned.$dvitalaṃ tritalaṃ caiva gulikāphalakābhavet#There should be two-storeyed and three-storeyed bowl-boards.$

x maskarī jātisutaś ca kāśyapo bhṛguś ca kātyāyanasaṃjayī tathā hataprabhā buddharaves tavodaye x x x yāṃ yānti vi x x vāhit na te prabhām dūṣayate hi bhāskaraḥ samā mahī te caraṇau praticch x pūrvāgatir astu x x tā na santi yasyāṃ manasaḥ pariplavā iti brāhmaṇakrtastava samāptaḥ versteile des auf den brāhmaṇakrtastava folgenden stotra metre indravajrā x x x x x sya tathāgatasya pātrāṇy ayatnaprabhavāni kāle catvāri dattāny amaraiś caturbhiḥ tat prītiheto x x x x x x x x x āptāṃ bubhuje maharṣiḥ yac cāruṇā paṅkajakomalena jālāvanaddhāṅgulinā kareṇa$Kāśyapa, the son of the māskarī tribe, So also Bhṛgu, Kātyāyana and Sañjayin. The radiance of the Buddha-sun has been dimmed at thy rising. Xxv. As for the injunction that one should recite the verses beginning with yaṁ yānti vi, and ending with kṣaḥ, or yajñāsi, or vyavahṛti, or viṣṇuh, or iti, The sun will not taint your radiance. The earth is level, thy feet have stood up. Let it be the arrival of something before us, but let it not happen that we have seen or heard of anything before us. In which there is perturbation of the mind;this has been added with a view to emphasise what is going to be said in verse below. The rite for the brahmin has been completed. The Brāhmaṇa's office has been entrusted to thee; let thy praise be sung. Indravajra. The Tathāgata, the arhat, the perfectly enlightened Buddha has four arms and five feet. He has twelve stomachs. xlviii The Tathāgata has twelve hands. xlviii The Tathāgata has twelve tongues. xlviii The Tathāgata has twelve mouths. 274) to the effect that a pickpocket detected thrice should be put to death;—in Vivādacintāmaṇi (Calcutta, p.87), which adds the following explanations—‘If one is detected in untying cattle for stealing it, then, if it is the first offence of its kind, his fingers should be cut off, in the second offence, his hands and feet, and in the third, death-penalty is to be inflicted;—and in Nṛṣiṃhaprasāda (Vyavahāra 42b).(verse 9.276)Yājñavalkya (2.270).—‘The thief should he made to restore the stolen goods and to suffer various forms of corporal punishment.’Vyāsa (Vivādaratnākara, p.316).—‘If a man cuts a hole in the wall and steals wealth, he should be made to restore to the owner the stolen goods and should then be impaled.’(verse 9.277)Viṣṇu (5.136).—‘Cut-purses shall lose one hand.’ Vessels must be brought at the right time and they must not be made to suffer from any hardships. Four of them were given by the four immortals. That is the cause of joy. The great rishi ate the food that had been prepared. That which is red and soft like a lotus, His fingers were entwined in a net.

x maskarī jātisutaś ca kāśyapo#Kāśyapa, the son of the māskarī tribe,$bhṛguś ca kātyāyanasaṃjayī tathā#So also Bhṛgu, Kātyāyana and Sañjayin.$hataprabhā buddharaves tavodaye#The radiance of the Buddha-sun has been dimmed at thy rising.$x x x yāṃ yānti vi x x vāhit#Xxv. As for the injunction that one should recite the verses beginning with yaṁ yānti vi, and ending with kṣaḥ, or yajñāsi, or vyavahṛti, or viṣṇuh, or iti,$na te prabhām dūṣayate hi bhāskaraḥ#The sun will not taint your radiance.$samā mahī te caraṇau praticch x#The earth is level, thy feet have stood up.$pūrvāgatir astu x x tā na santi#Let it be the arrival of something before us, but let it not happen that we have seen or heard of anything before us.$yasyāṃ manasaḥ pariplavā iti#In which there is perturbation of the mind;this has been added with a view to emphasise what is going to be said in verse below.$brāhmaṇakrtastava samāptaḥ#The rite for the brahmin has been completed.$versteile des auf den brāhmaṇakrtastava folgenden stotra#The Brāhmaṇa's office has been entrusted to thee; let thy praise be sung.$metre indravajrā#Indravajra.$x x x x x sya tathāgatasya#The Tathāgata, the arhat, the perfectly enlightened Buddha has four arms and five feet. He has twelve stomachs. xlviii The Tathāgata has twelve hands. xlviii The Tathāgata has twelve tongues. xlviii The Tathāgata has twelve mouths.$pātrāṇy ayatnaprabhavāni kāle#Vessels must be brought at the right time and they must not be made to suffer from any hardships.$catvāri dattāny amaraiś caturbhiḥ#Four of them were given by the four immortals.$tat prītiheto x x x x x#That is the cause of joy.$x x x x āptāṃ bubhuje maharṣiḥ#The great rishi ate the food that had been prepared.$yac cāruṇā paṅkajakomalena#That which is red and soft like a lotus,$jālāvanaddhāṅgulinā kareṇa#His fingers were entwined in a net.$

kṛtvā maunantu sandhyāyāṃ māsānte ghṛtakumbhadaḥ tilaghaṇṭāvastradātā sukhī pañcāmṛtena snapanaṃ kṛtvābdaṃ dhenudo nṛpaḥ ekādaśyāntu naktāśī caitre bhaktaṃ nivedayet haimaṃ viṣṇoḥ padaṃ yāti māsante viṣṇusadvratī pāyasāśī goyugadaḥ śrībhāgdevīvratī bhavet nivedya pitṛdevebhyo yo bhuṅkte sa bhavennṛpaḥ varṣavratāni saṅkrāntivratakaṃ vade saṅkrāntau svargalokī syādrātrijāgaraṇānnaraḥ amāvāsyāṃ tu saṅkrāntau śivārkayajanāttathā uttare tvayane cājyaprasthasnānena keśave n sudhīḥ sārasvatavratī iti kha$One should observe silence at the twilight and offer a pitcher of ghee at the end of the month. Giving sesame, a bell, and clothes one is happy. Having bathed with the five sweet things, a king should give a milch-cow for a year. Eating at night on the eleventh day in caitra food should be offered. One who practises the Viṣṇuvrata at the end of a month goes to the golden position of lord Viṣṇu. One who eats sweet gruel and offers a pair of cows would become the performer of the vow Śrībhāgavatevī. If a person only eats what has been offered to the ancestors and the gods, he becomes a king. the vows for the rainy season; I will speak about the one who observes the Saṃkrānti-vow. By keeping awake in the night at the time of the movement of the Sun from one Zodiac to another, a man would go to heaven. One should worship Śiva and the Sun on the New-Moon day as well as on the Saṃkrānti day. In uttarayana, one must bathe with a prastha of clarified butter and worship Keshava. Sudhi, Sārasvatavrata. The man who follows the vow of Sarasvatī is called Sudhi, Sādhi, Sādhi, Sādhi, Sādhi, Sāravata,

kṛtvā maunantu sandhyāyāṃ māsānte ghṛtakumbhadaḥ#One should observe silence at the twilight and offer a pitcher of ghee at the end of the month.$tilaghaṇṭāvastradātā sukhī#Giving sesame, a bell, and clothes one is happy.$pañcāmṛtena snapanaṃ kṛtvābdaṃ dhenudo nṛpaḥ#Having bathed with the five sweet things, a king should give a milch-cow for a year.$ekādaśyāntu naktāśī caitre bhaktaṃ nivedayet#Eating at night on the eleventh day in caitra food should be offered.$haimaṃ viṣṇoḥ padaṃ yāti māsante viṣṇusadvratī#One who practises the Viṣṇuvrata at the end of a month goes to the golden position of lord Viṣṇu.$pāyasāśī goyugadaḥ śrībhāgdevīvratī bhavet#One who eats sweet gruel and offers a pair of cows would become the performer of the vow Śrībhāgavatevī.$nivedya pitṛdevebhyo yo bhuṅkte sa bhavennṛpaḥ#If a person only eats what has been offered to the ancestors and the gods, he becomes a king.$varṣavratāni#the vows for the rainy season;$saṅkrāntivratakaṃ vade#I will speak about the one who observes the Saṃkrānti-vow.$saṅkrāntau svargalokī syādrātrijāgaraṇānnaraḥ#By keeping awake in the night at the time of the movement of the Sun from one Zodiac to another, a man would go to heaven.$amāvāsyāṃ tu saṅkrāntau śivārkayajanāttathā#One should worship Śiva and the Sun on the New-Moon day as well as on the Saṃkrānti day.$uttare tvayane cājyaprasthasnānena keśave n#In uttarayana, one must bathe with a prastha of clarified butter and worship Keshava.$sudhīḥ sārasvatavratī iti kha#Sudhi, Sārasvatavrata. The man who follows the vow of Sarasvatī is called Sudhi, Sādhi, Sādhi, Sādhi, Sādhi, Sāravata,$

avāsanatvaṃ tad viddhi sāmyam ākāśakomalam vāsanārahitair antar indriyair āharan kriyāḥ na vikriyām avāpnoṣi khavat kṣobhaśatair api jñātā jñānaṃ tathā jñeyaṃ trayam ekatayātmani śāntātmānubhavan bhavya na bhūyobhavabhāg asi cittonmeṣanimeṣābhyāṃ saṃsārapralayodayau vāsanāprāṇasaṃrodhād anunmeṣaṃ manaḥ kuru prāṇonmeṣanimeṣābhyāṃ saṃsṛteḥ pralayodayau tam abhyāsaprayogābhyām unmeṣarahitaṃ kuru maurkhyonmeṣanimeṣābhyāṃ karmaṇāṃ pralayodayau tad vilīnaṃ kuru balād guruśāstrārthasaṅgamaiḥ yathā vātarajassaṅgaspandāt stambhābhravedanam tathā citā cetyatayā spandād idam upasthitam dṛśyadarśanasambandhaspandajeyaṃ jagadgatiḥ$Know that freedom from desire is tranquility, as subtle as the sky. He performs all the acts with his inner senses, bereft of attachment. You are like the sky and there is no agitation in you, not even in a hundred attempts. The knower, knowledge and the object of knowledgethese three are united in the atman. O Bhavya! Experience your atman in peace. You will not have to be born again. Dissolution and emergence of saṃsāra Are caused by the opening and closing of the mind. By curbing the vital air of desire, do not allow your mind to wander about. The dissolution and the emergence of the worldly existence are effected by the upward movement and contraction of breath. Make it free from unsteadiness by repeated practice and practice. The dissolution and emergence of actions are caused by ignorance, opening and closing of the eyelids. Use all the strength of preceptors, sacred texts, artha and association to melt it. This verse is quoted in Vivādaratnākara (p.384), to the effect that no blame is to be attached to, and no punishment inflicted in a case where a man, not previously suspected, engages in such conversation for other purposes;—in Aparārka, (p.854), which explains ‘doṣaiḥ’ (which is its reading for ‘pūrvam’) as ‘such improper tendencies as a longing for a particular woman and so forth’;—and in Mitākṣarā (2.284), to the same effect.Bālambhaṭṭī supplies a full explanation:—‘If the man is one who has not been suspected of entertaining any improper desire towards a woman, and he engages in conversation with that woman for some purpose, and in the presence of other persons, then he should not be regarded as culpable, since he has done nothing wrong.’It is quoted in Vivādacintāmaṇi (pp.172-173) which has the same explanation as the one just stated.(verses 8.354-355)See Comparative notes for Verse 8.354.This verse is quoted in Vyavahāra-Bālambhaṭṭī (p. --- For example, the sensation of being paralyzed or covered by clouds is due to the oscillation caused by contact with the dust-particles of the wind. Similarly, it is consciousness itself which impels one to action and causes the other to arise. This entire spectrum of objects is due to its vibration. The process of the world arises from the pulsation caused by the connection between the perception and the perception of a thing to be seen.

avāsanatvaṃ tad viddhi sāmyam ākāśakomalam#Know that freedom from desire is tranquility, as subtle as the sky.$vāsanārahitair antar indriyair āharan kriyāḥ#He performs all the acts with his inner senses, bereft of attachment.$na vikriyām avāpnoṣi khavat kṣobhaśatair api#You are like the sky and there is no agitation in you, not even in a hundred attempts.$jñātā jñānaṃ tathā jñeyaṃ trayam ekatayātmani#The knower, knowledge and the object of knowledgethese three are united in the atman.$śāntātmānubhavan bhavya na bhūyobhavabhāg asi#O Bhavya! Experience your atman in peace. You will not have to be born again.$cittonmeṣanimeṣābhyāṃ saṃsārapralayodayau#Dissolution and emergence of saṃsāra Are caused by the opening and closing of the mind.$vāsanāprāṇasaṃrodhād anunmeṣaṃ manaḥ kuru#By curbing the vital air of desire, do not allow your mind to wander about.$prāṇonmeṣanimeṣābhyāṃ saṃsṛteḥ pralayodayau#The dissolution and the emergence of the worldly existence are effected by the upward movement and contraction of breath.$tam abhyāsaprayogābhyām unmeṣarahitaṃ kuru#Make it free from unsteadiness by repeated practice and practice.$maurkhyonmeṣanimeṣābhyāṃ karmaṇāṃ pralayodayau#The dissolution and emergence of actions are caused by ignorance, opening and closing of the eyelids.$tad vilīnaṃ kuru balād guruśāstrārthasaṅgamaiḥ#Use all the strength of preceptors, sacred texts, artha and association to melt it.$yathā vātarajassaṅgaspandāt stambhābhravedanam#For example, the sensation of being paralyzed or covered by clouds is due to the oscillation caused by contact with the dust-particles of the wind.$tathā citā cetyatayā spandād idam upasthitam#Similarly, it is consciousness itself which impels one to action and causes the other to arise. This entire spectrum of objects is due to its vibration.$dṛśyadarśanasambandhaspandajeyaṃ jagadgatiḥ#The process of the world arises from the pulsation caused by the connection between the perception and the perception of a thing to be seen.$

hitāya caitadīritaṃ tavānyathā na cintaya na yoṣidicchayā tvahaṃ bravīmi paśya yādṛśaḥ udīrya caivamīśvaraścakāra hāvirātmanaḥ sa viśvarūpamuttamaṃ visaṅkhyaśīrṣabāhukam anantateja ātataṃ visaṅkhyarūpasaṃ yutam vicitramaulikuṇḍalāṅgadoruhāranūpuram jvalatsukaustubhaprabhābhibhāsakaṃ śubhāmbaram prapaśya yādṛśāḥ striyo mametyadarśayacchriyam anantarūpiṇīṃ parāṃ manuṣyadṛṣṭitodhikām svarugmiṇītanorapi vyadarśayacca devatāḥ clxxxtadadbhutaṃ samīkṣya tu prabhīta āṇsu bhīṣmakaḥ papāta pādayorvibhoḥ karomi tat tatheti ca punaśca viśvarūpatāṃ pidhāya padmalocanaḥ jagāma pakṣivāhanaḥ purīṃ svabāhupālitām$I have told you this for your own welfare. Do not think otherwise. I am not saying this from the desire of a woman. Look at what happens. Having uttered these words, the lord offered oblations to himself. He is the supreme one whose form is universal. His head and arms are devoid of calculation. Its energy is infinite and it has an immeasurable number of forms. They wear brilliant crowns, earrings, armlets, necklaces, and anklets. 4999c5214,5215< 403 tamas is darkness, lethargy, as well as metaphorical darkness, ignorance. Clay is not a---> 403.> ³tamas is darkness, lethargy, as well as metaphorical darkness, ignorance. Clay is not a5001,5003c5217,5219< and therefore not experienced by others, except by a jñänin, one enlightened.< 404 svatmakalpa. The radiant and excellent Koustubha was resplendent in the sparkling sky. He said, Look at the women I have. In this way, he exhibited his prosperity. It has infinite forms. It is supreme and is beyond human sight. He exhibited his deeds to the gods and made them look upon him with eyes that were like the petals of a lotus or a blue lotus. Beholding this miracle, Bhishmaka became frightened and fell down from his shoulders. He prostrated himself at the feet of the lord and said, I will do that which you have asked me to. Having been thus addressed, he replied, O illustrious one! I will do that which you have asked me to. The lotus-eyed one again covered up his universal form. The one with the bird as his mount returned to the city that was protected by his own arms.

hitāya caitadīritaṃ tavānyathā na cintaya#I have told you this for your own welfare. Do not think otherwise.$na yoṣidicchayā tvahaṃ bravīmi paśya yādṛśaḥ#I am not saying this from the desire of a woman. Look at what happens.$udīrya caivamīśvaraścakāra hāvirātmanaḥ#Having uttered these words, the lord offered oblations to himself.$sa viśvarūpamuttamaṃ visaṅkhyaśīrṣabāhukam#He is the supreme one whose form is universal. His head and arms are devoid of calculation.$anantateja ātataṃ visaṅkhyarūpasaṃ yutam#Its energy is infinite and it has an immeasurable number of forms.$vicitramaulikuṇḍalāṅgadoruhāranūpuram#They wear brilliant crowns, earrings, armlets, necklaces, and anklets.$jvalatsukaustubhaprabhābhibhāsakaṃ śubhāmbaram#The radiant and excellent Koustubha was resplendent in the sparkling sky.$prapaśya yādṛśāḥ striyo mametyadarśayacchriyam#He said, Look at the women I have. In this way, he exhibited his prosperity.$anantarūpiṇīṃ parāṃ manuṣyadṛṣṭitodhikām#It has infinite forms. It is supreme and is beyond human sight.$svarugmiṇītanorapi vyadarśayacca devatāḥ#He exhibited his deeds to the gods and made them look upon him with eyes that were like the petals of a lotus or a blue lotus.$clxxxtadadbhutaṃ samīkṣya tu prabhīta āṇsu bhīṣmakaḥ#Beholding this miracle, Bhishmaka became frightened and fell down from his shoulders.$papāta pādayorvibhoḥ karomi tat tatheti ca#He prostrated himself at the feet of the lord and said, I will do that which you have asked me to. Having been thus addressed, he replied, O illustrious one! I will do that which you have asked me to.$punaśca viśvarūpatāṃ pidhāya padmalocanaḥ#The lotus-eyed one again covered up his universal form.$jagāma pakṣivāhanaḥ purīṃ svabāhupālitām#The one with the bird as his mount returned to the city that was protected by his own arms.$

śakrāyudhairiva vyāptā diśo daśa cakāśire dhṛtarāṣṭraḥ saviduraḥ sañjayaḥ subalātmajāḥ tasthurdaivatavattatra pūjyamānā mahībhujā atrāntare hemacitrapārśvo bilamukhodgataḥ nakulo laghusaṃcāro yajñabhūmimupāyayau sa manuṣyagirā prāha janayañjanakautukam aho nu saktṛprasthena na tulyo yaṃ mahāmakhaḥ nūnaṃ dānakaṇaḥ śuddhaḥ kṛśo pi prathate nṛṇām nūnaṃ bahudraviṇatā mithyaivotsavaḍambaraḥ iti bruvāṇaḥ pṛṣṭo sau viprairvismayanirbharaiḥ uvāca sraktuprasthasya māhātmyaṃ śrūyatāṃ dvijāḥ śilocchavṛttirabhavatkurukṣetre purā dvijaḥ viśuddhasattvadraviṇaḥ kṛśo bahukuṭumbakaḥ ghore kadāciddurbhikṣe kṣīṇavṛttiścireṇa saḥ kṛcchrātkṣetraśataṃ bhrāntvā saktuprasthamavāptavān$The ten directions seemed to be illuminated by Shakras weapons. So did Dhritarashtra, Vidura, Sanjaya and Subalas sons. They stood there like gods, worshipped by the kings. At that time, from the mouth of the hole, A golden ribbon emerged. A mongoose with dextrous movements arrived at the sacrificial ground. He spoke in a human voice, generating curiosity among the people. Alas! This great sacrifice is not equal to a prastha of saktu. Certainly, even though thin, a pure drop of charity spreads to men. Surely the affluence of a man is nothing but a festival for him. While he was saying this, the brahmins, filled with amazement, questioned him. He said, O brahmanas! Listen to the greatness of prastha and sarktas. In ancient times, there was a brahmana in Kurukshetra who earned a living from gleanings of corn. I am pure in spirit and possess the wealth. I am emaciated and have a large family. Once, during a terrible famine, He lost his livelihood for a long time. After wandering around one hundred fields with a great deal of difficulty, he found a prastha of saktu.

śakrāyudhairiva vyāptā diśo daśa cakāśire#The ten directions seemed to be illuminated by Shakras weapons.$dhṛtarāṣṭraḥ saviduraḥ sañjayaḥ subalātmajāḥ#So did Dhritarashtra, Vidura, Sanjaya and Subalas sons.$tasthurdaivatavattatra pūjyamānā mahībhujā#They stood there like gods, worshipped by the kings.$atrāntare hemacitrapārśvo bilamukhodgataḥ#At that time, from the mouth of the hole, A golden ribbon emerged.$nakulo laghusaṃcāro yajñabhūmimupāyayau#A mongoose with dextrous movements arrived at the sacrificial ground.$sa manuṣyagirā prāha janayañjanakautukam#He spoke in a human voice, generating curiosity among the people.$aho nu saktṛprasthena na tulyo yaṃ mahāmakhaḥ#Alas! This great sacrifice is not equal to a prastha of saktu.$nūnaṃ dānakaṇaḥ śuddhaḥ kṛśo pi prathate nṛṇām#Certainly, even though thin, a pure drop of charity spreads to men.$nūnaṃ bahudraviṇatā mithyaivotsavaḍambaraḥ#Surely the affluence of a man is nothing but a festival for him.$iti bruvāṇaḥ pṛṣṭo sau viprairvismayanirbharaiḥ#While he was saying this, the brahmins, filled with amazement, questioned him.$uvāca sraktuprasthasya māhātmyaṃ śrūyatāṃ dvijāḥ#He said, O brahmanas! Listen to the greatness of prastha and sarktas.$śilocchavṛttirabhavatkurukṣetre purā dvijaḥ#In ancient times, there was a brahmana in Kurukshetra who earned a living from gleanings of corn.$viśuddhasattvadraviṇaḥ kṛśo bahukuṭumbakaḥ#I am pure in spirit and possess the wealth. I am emaciated and have a large family.$ghore kadāciddurbhikṣe kṣīṇavṛttiścireṇa saḥ#Once, during a terrible famine, He lost his livelihood for a long time.$kṛcchrātkṣetraśataṃ bhrāntvā saktuprasthamavāptavān#After wandering around one hundred fields with a great deal of difficulty, he found a prastha of saktu.$

tadyanmadhyataḥ sato hṛdayasyāgre vadyati prāṇo vai hṛdayamato hyayamūrdhvaḥ prāṇaḥ saṃcarati prāṇo vai paśuryāvaddhyeva prāṇena prāṇiti tāvatpaśuratha yadāsmātprāṇo pakrāmati dārveva tarhi bhūto narthyaḥ śete hṛdayamu vai paśuḥ tadasyātmana evāgre vadyati tasmādyadi kiṃcidavadānaṃ hīyeta na tadādriyeta sarvasya haivāsya tatpaśoravattam bhavati yaddhṛdayasyāgre vadyati tasmānmadhyataḥ sato hṛdayasyaivāgre vadyatyatha yathāpūrvam atha jihvāyai sā hīyam pūrvārdhātpratiṣṭhatyatha vakṣasastaddhi tato$In that while being in the middle of the heart, it first breathes out, thus indeed, is the breath [] in the middle of the heart. spoken of as the 'creator'; nor even as the consciousness per-meating through all existence. He is spoken of only as anobject of devotion, devotion to whom leads to highest results.In this respect the ‘god' of the Yogin appears to hold thesame position as the 'devatâ ' of the Mimamsaka, who posits It is the heart, for thence that breath moves upwards; and verily an animal is breath, inasmuch as it moves by means of breath. When, however, the vital air departs from him, it lies there useless, as if it were a piece of wood. The heart, doubtless, is the victim. Hence, if there is any portion of it, he first speaks of it to himself; therefore, if there is any portion of it, he first speaks of it to himself. Therefore, if there is any portion of it, he first speaks of it to himself; therefore, if there is any portion of it, he speaks of it to Let him not neglect it, for that is the cutting off of his whole victim which was in the beginning with the heart. Therefore he speaks while being in the middle. He speaks first of the heart, and then in the proper order. Then to the tongue. This, then, is the chest, for it is from the fore-part thereof that this rests; and thence it is from thence.

tadyanmadhyataḥ sato hṛdayasyāgre vadyati prāṇo vai#In that while being in the middle of the heart, it first breathes out, thus indeed, is the breath [] in the middle of the heart.$hṛdayamato hyayamūrdhvaḥ prāṇaḥ saṃcarati prāṇo vai paśuryāvaddhyeva prāṇena#It is the heart, for thence that breath moves upwards; and verily an animal is breath, inasmuch as it moves by means of breath.$prāṇiti tāvatpaśuratha yadāsmātprāṇo pakrāmati dārveva tarhi bhūto narthyaḥ śete#When, however, the vital air departs from him, it lies there useless, as if it were a piece of wood.$hṛdayamu vai paśuḥ#The heart, doubtless, is the victim.$tadasyātmana evāgre vadyati tasmādyadi kiṃcidavadānaṃ#Hence, if there is any portion of it, he first speaks of it to himself; therefore, if there is any portion of it, he first speaks of it to himself. Therefore, if there is any portion of it, he first speaks of it to himself; therefore, if there is any portion of it, he speaks of it to$hīyeta na tadādriyeta sarvasya haivāsya tatpaśoravattam bhavati yaddhṛdayasyāgre#Let him not neglect it, for that is the cutting off of his whole victim which was in the beginning with the heart.$vadyati tasmānmadhyataḥ sato hṛdayasyaivāgre vadyatyatha yathāpūrvam#Therefore he speaks while being in the middle. He speaks first of the heart, and then in the proper order.$atha jihvāyai#Then to the tongue.$sā hīyam pūrvārdhātpratiṣṭhatyatha vakṣasastaddhi tato#This, then, is the chest, for it is from the fore-part thereof that this rests; and thence it is from thence.$

tasmād anyan na tatrāsti yad asti ca sa eva tat yac cānyat tat sadābhāsaṃ na sa paśyati durmatiḥ saṅkalpas tasya sañjātas tatra vṛddhim upeyuṣaḥ khasyāhaṃ kham ahaṃ khaṃ me khaṃ rakṣāmīti niścalaḥ khaṃ sthāpayitvā rakṣāmi vastv iṣṭaṃ rakṣyam ādarāt iti sañcintayan vyomarakṣārtham so karod gṛham tasya kośe babandhāsthāṃ rakṣitaṃ khaṃ mayety asau gṛhākāśena santuṣṭas sthitas sa raghunandana atha kālena tat tasya gṛhaṃ nāśam upāyayau ṛtvantareṇartur iva vāteneva taraṅgakaḥ hā gṛhākāśa naṣṭaṃ tvaṃ hā kva yātam asi kṣaṇāt hā hā bhagnam asi svaccham ity athaitac chuśoca saḥ iti śokaṃ ciraṃ kṛtvā punas tatraiva durmatiḥ kūpaṃ cakre kharakṣārthaṃ kūpākāśaparo bhavat tato nāśaṃ sa kālena nītaḥ kūpo pi tasya vai$There is nothing else there, and whatever exists is the same as that. That evil-minded person does not see any other manifestations of existence. His resolve grew, and he decided to take up his life there. He is immobile, thinking, I am the sky. I am the sky. I protect the sky. I have placed the sky in front of me and will respectfully guard everything that must be protected. Having thus reflected, he constructed a mansion for the protection of the sky. He placed confidence in his treasury, thinking: I have protected the sky. den Bereich der Unendlichkeit des Raumes.”181 Analog werden auchvijñānânantyâyatana und ākiñcanyâyatana definiert. Bei der vierten ārūpya-Stufe, dem “Bereich des Weder-Bewußt-noch-Nichtbewußtseins”(naiva-saṃjñā-nâsaṃjñâyatana), findet sich jedoch in einigen Textzeugen, zumal den älteren, eine Formulierungsnuance, insofern es hier heißt:“... Die in diese [beiden] eingebundenen ...”.182 Wenngleich die ältere Version des Prakaraṇa diese Formulierungsnuance nicht stützt und in allen O descendant of the Raghu lineage! Content with the space in his house, he remained there. In the course of time, however, that house came to be destroyed. It is like a change in the season, or a wave driven by the wind. Alas! The sky of the house has disappeared. Alas! Where have you instantly gone? He lamented, Alas! My bones have been shattered and I am without a soul. In great grief, he said, I am without a soul. The evil-minded one lamented in this way for a long time. He made a well for the protection of the sky, and remained in the open space of the well. . In the course of time, however, The well will be destroyed.

tasmād anyan na tatrāsti yad asti ca sa eva tat#There is nothing else there, and whatever exists is the same as that.$yac cānyat tat sadābhāsaṃ na sa paśyati durmatiḥ#That evil-minded person does not see any other manifestations of existence.$saṅkalpas tasya sañjātas tatra vṛddhim upeyuṣaḥ#His resolve grew, and he decided to take up his life there.$khasyāhaṃ kham ahaṃ khaṃ me khaṃ rakṣāmīti niścalaḥ#He is immobile, thinking, I am the sky. I am the sky. I protect the sky.$khaṃ sthāpayitvā rakṣāmi vastv iṣṭaṃ rakṣyam ādarāt#I have placed the sky in front of me and will respectfully guard everything that must be protected.$iti sañcintayan vyomarakṣārtham so karod gṛham#Having thus reflected, he constructed a mansion for the protection of the sky.$tasya kośe babandhāsthāṃ rakṣitaṃ khaṃ mayety asau#He placed confidence in his treasury, thinking: I have protected the sky.$gṛhākāśena santuṣṭas sthitas sa raghunandana#O descendant of the Raghu lineage! Content with the space in his house, he remained there.$atha kālena tat tasya gṛhaṃ nāśam upāyayau#In the course of time, however, that house came to be destroyed.$ṛtvantareṇartur iva vāteneva taraṅgakaḥ#It is like a change in the season, or a wave driven by the wind.$hā gṛhākāśa naṣṭaṃ tvaṃ hā kva yātam asi kṣaṇāt#Alas! The sky of the house has disappeared. Alas! Where have you instantly gone?$hā hā bhagnam asi svaccham ity athaitac chuśoca saḥ#He lamented, Alas! My bones have been shattered and I am without a soul. In great grief, he said, I am without a soul.$iti śokaṃ ciraṃ kṛtvā punas tatraiva durmatiḥ#The evil-minded one lamented in this way for a long time.$kūpaṃ cakre kharakṣārthaṃ kūpākāśaparo bhavat#He made a well for the protection of the sky, and remained in the open space of the well.$tato nāśaṃ sa kālena nītaḥ kūpo pi tasya vai#. In the course of time, however, The well will be destroyed.$

vāruṇyāṃ jayavijayau saumye dhātṛvidhātarau śaṅke karṇaḥ sarvanetraḥ sumukhaḥ supratiṣṭhitaḥ ete dikpatayaḥ proktāḥ puryām atra suśobhane iti kumudādayas tu dvau dvāv āgneyādidikpataya iti śeṣaḥ pañcaśaktayaḥ kūrmādyāḥ tathā ca tatraiva kūrmaś ca nāgarājaś ca vanateyas trayīśvaraḥ chandāṃsi sarvamantrāś ca pīṭharūpatvam āsthitā iti trayīśvara iti vainateyaviśeṣaṇam tasya chandomayatvāt yadyapy uttarakhaṇḍavacanaṃ tat paramavyomaparaṃ tathāpi tat sādṛśyāgamādiprasiddheś ca śrīkṛṣṇayogapīṭham api ca tadvaj jñeyam atra ṣoḍaśaśaktayaḥ sākṣāt śrīkṛṣṇa eva śrīkṛṣṇasandarbhe purastād udāhariṣyamāṇaprabhāsakhaṇḍavacanāt śrutālambinyādaya eva vā jñeyā$Jaya and Vijaya to Vāruṇī. Dhātṛ and Vidhātṛ to Saumya. I think that Karnas mouth is handsome and well-placed, with all the eyes rolling. These are said to be the guardians of the directions in this extremely beautiful city. Kumuda and the rest, two by two, are the Lords of the South-East and other quarters. There are five kinds of forces. The tortoise and other animals also live there. Kūrma, the king of nāgas, Vanateya and Trayeśvara. All the hymns and mantras assume the form of pedestals. Trayiśvaraḥ, lord of the three Vedas, is an epithet of Vainateya; because it consists entirely of the Threads-of-Argument, Chāndogya. Though the statement of the second Khaṇḍa is that that is the highest firmament, yet it is devoid of all attributes. The Yoga-Pīṭha of Śrīkṛṣṇa is to be understood in the same manner. Here the sixteen potencies are directly Śrī Kṛṣṇa Himself in the context of Śrī Kṛṣṇa. Or, from the statement of the Prabhāsa Khaṇḍa which is going to be cited, it may be understood that they have their objective supplied by what is directly heard and so on.

vāruṇyāṃ jayavijayau saumye dhātṛvidhātarau#Jaya and Vijaya to Vāruṇī. Dhātṛ and Vidhātṛ to Saumya.$śaṅke karṇaḥ sarvanetraḥ sumukhaḥ supratiṣṭhitaḥ#I think that Karnas mouth is handsome and well-placed, with all the eyes rolling.$ete dikpatayaḥ proktāḥ puryām atra suśobhane iti#These are said to be the guardians of the directions in this extremely beautiful city.$kumudādayas tu dvau dvāv āgneyādidikpataya iti śeṣaḥ#Kumuda and the rest, two by two, are the Lords of the South-East and other quarters.$pañcaśaktayaḥ#There are five kinds of forces.$kūrmādyāḥ tathā ca tatraiva#The tortoise and other animals also live there.$kūrmaś ca nāgarājaś ca vanateyas trayīśvaraḥ#Kūrma, the king of nāgas, Vanateya and Trayeśvara.$chandāṃsi sarvamantrāś ca pīṭharūpatvam āsthitā iti#All the hymns and mantras assume the form of pedestals.$trayīśvara iti vainateyaviśeṣaṇam#Trayiśvaraḥ, lord of the three Vedas, is an epithet of Vainateya;$tasya chandomayatvāt#because it consists entirely of the Threads-of-Argument, Chāndogya.$yadyapy uttarakhaṇḍavacanaṃ tat paramavyomaparaṃ tathāpi tat#Though the statement of the second Khaṇḍa is that that is the highest firmament, yet it is devoid of all attributes.$sādṛśyāgamādiprasiddheś ca śrīkṛṣṇayogapīṭham api ca tadvaj jñeyam#The Yoga-Pīṭha of Śrīkṛṣṇa is to be understood in the same manner.$atra ṣoḍaśaśaktayaḥ sākṣāt śrīkṛṣṇa eva śrīkṛṣṇasandarbhe purastād#Here the sixteen potencies are directly Śrī Kṛṣṇa Himself in the context of Śrī Kṛṣṇa.$udāhariṣyamāṇaprabhāsakhaṇḍavacanāt śrutālambinyādaya eva vā jñeyā#Or, from the statement of the Prabhāsa Khaṇḍa which is going to be cited, it may be understood that they have their objective supplied by what is directly heard and so on.$

tad vām amuṣya paramasya vikuṇṭhabhartuḥ kartuṃ prakṛṣṭam iha dhīmahi mandadhībhyām lokān ito vrajatam antarabhāvadṛṣṭyā pāpīyasas traya ime ripavo sya yatra teṣām itīritam ubhāv avadhārya ghoraṃ taṃ brahmadaṇḍam anivāraṇam astrapūgaiḥ sadyo harer anucarāv uru bibhyatas tat pādagrahāv apatatām atikātareṇa bhūyād aghoni bhagavadbhir akāri daṇḍo yo nau hareta surahelanam apy aśeṣam moho bhaved iha tu nau vrajator adho dhaḥ svānāṃ vibudhya sadatikramam āryahṛdyaḥ anveṣaṇīyacaraṇau calayan sahaśrīḥ te cakṣatākṣaviṣayaṃ svasamādhibhāgyam haṃsaśriyor vyajanayoḥ śivavāyulolac$That is the supreme lord of those who have been dislodged. We have limited intelligence and are incapable of performing the most difficult tasks. To roam about among the worlds, i. e., to pass through them, with a view to having some internal existence;the term roaming about here stands for wandering about among the several regions of the Earth, as also for going out from one place to another, with a view to having an internal existence. Wicked One, when these three foes are present, Both of them understood the terrible words that had been spoken to them. i.220, 261, ii. 145. But, in these passages setughāta = setubandha = setu = a dike, obstacle: "TheBlessed One has declared that maithuna is a setughāta.” “Thus, monks, there is a setughāta withrespect to laughing." "The Nigantha teaches that one destroys former actions through penitenceand that one dikes them up (setughāta) by abstention (akaraṇa).” The Mahävyutpatti, 255.9, hassāṁparāyikāṇāṁ setusamudghātāya; Tibetan version: "with a view to arresting the defilments bymeans of a dike"; Chinese version: "with a view to arresting the defilements like a torrent." See alsoMadhyamakavṛtti, p. 525 the definition of Nirvāṇa jalapravānirodhabhūtasetusthānīyaḥ. That brahmin's curse cannot be thwarted by hordes of missiles. Immediately the attendants of Hari became very frightened. Extremely frightened, they sought to grasp her feet. The blessed ones have meted out punishment. He is the one who will take away all of us, even if it means that we have acted disrespectfully towards the gods. If we travel below, either of us will be overcome by confusion. The noble hearted one knows the transgressions committed by his own people and is devoted to dharma. His feet must be sought, together with those of Shri, who is about to move. They saw that the objects of their own meditations were like those of the senses. A gentle breeze blew from the fans of the swan and the goddess of fortune.

tad vām amuṣya paramasya vikuṇṭhabhartuḥ#That is the supreme lord of those who have been dislodged.$kartuṃ prakṛṣṭam iha dhīmahi mandadhībhyām#We have limited intelligence and are incapable of performing the most difficult tasks.$lokān ito vrajatam antarabhāvadṛṣṭyā#To roam about among the worlds, i. e., to pass through them, with a view to having some internal existence;the term roaming about here stands for wandering about among the several regions of the Earth, as also for going out from one place to another, with a view to having an internal existence.$pāpīyasas traya ime ripavo sya yatra#Wicked One, when these three foes are present,$teṣām itīritam ubhāv avadhārya ghoraṃ#Both of them understood the terrible words that had been spoken to them.$taṃ brahmadaṇḍam anivāraṇam astrapūgaiḥ#That brahmin's curse cannot be thwarted by hordes of missiles.$sadyo harer anucarāv uru bibhyatas tat#Immediately the attendants of Hari became very frightened.$pādagrahāv apatatām atikātareṇa#Extremely frightened, they sought to grasp her feet.$bhūyād aghoni bhagavadbhir akāri daṇḍo#The blessed ones have meted out punishment.$yo nau hareta surahelanam apy aśeṣam#He is the one who will take away all of us, even if it means that we have acted disrespectfully towards the gods.$moho bhaved iha tu nau vrajator adho dhaḥ#If we travel below, either of us will be overcome by confusion.$svānāṃ vibudhya sadatikramam āryahṛdyaḥ#The noble hearted one knows the transgressions committed by his own people and is devoted to dharma.$anveṣaṇīyacaraṇau calayan sahaśrīḥ#His feet must be sought, together with those of Shri, who is about to move.$te cakṣatākṣaviṣayaṃ svasamādhibhāgyam#They saw that the objects of their own meditations were like those of the senses.$haṃsaśriyor vyajanayoḥ śivavāyulolac#A gentle breeze blew from the fans of the swan and the goddess of fortune.$

śītārtivyasanāturaḥ punar ayaṃ dīno janaḥ kūrmavat svāny aṅgāni śarīra eva hi nije nihnotum ākāṅkṣati idānīm arghanti prathamakalamacchedamuditā navāgrānnasthālīparimalamuco hālikagṛhāḥ udañcaddorvallīraṇitavalayābhir yuvatibhir gṛhītaprotkṣiptabhramitamasṛṇodgīrṇamuśalāḥ pākapraślathapatrakoṣadalanavyaktāṅkuragranthayo niṣṭhīvanty api hastayantrakalitāḥ puṇḍrekṣuyaṣṭyo rasam vyathitavanitāvaktraupamyaṃ bibharti niśāpatir galitavibhavasyājñevādya dyutir masṛṇā raveḥ$antarbhavepi ca bahicbhävo bhräntirna yujyate // 8 //akhyäteravibeseaa syätsusuptepi vibhramah /akhyätih khalu taträpi na cäkhyätirvi4iayate // 9 //upälamhhasya na padamasatotra prakäßanam /ata eva yato bhrantissamyak bhrantau2 khyätau tatha bhavet/I 10 I/'0Die Verszähiung ist meine Zugabe. vivarlafrom pari~lä1l1a, whereas in l\1aI)Q_ The body is like a tortoise that desires to shake its limbs. Like that, this wretched person is afflicted by the affliction of extreme cold. It is the body itself that desires to tighten its limbs. Now they are priced at the price of the first kindling. The houses of the plowmen are delighted at the cutting down of the first one, and have new bowls of choice food, filled with fragrant perfumes. Young women, their bracelets jingling as they raised their arms like creepers, seized, lifted, twirled, and swallowed the soft clubs. The stems of the Punjika sugarcane spit forth juices, while the knots in the sprouts burst as soon as they were ripened, and when they have been crushed under the sheaths of fallen leaves. The lord of night bears the semblance of a despondent woman's face, like the command of the sun whose splendour has vanished.

śītārtivyasanāturaḥ punar ayaṃ dīno janaḥ kūrmavat svāny aṅgāni śarīra eva hi nije nihnotum ākāṅkṣati#The body is like a tortoise that desires to shake its limbs. Like that, this wretched person is afflicted by the affliction of extreme cold. It is the body itself that desires to tighten its limbs.$idānīm arghanti prathamakalamacchedamuditā navāgrānnasthālīparimalamuco hālikagṛhāḥ#Now they are priced at the price of the first kindling. The houses of the plowmen are delighted at the cutting down of the first one, and have new bowls of choice food, filled with fragrant perfumes.$udañcaddorvallīraṇitavalayābhir yuvatibhir gṛhītaprotkṣiptabhramitamasṛṇodgīrṇamuśalāḥ#Young women, their bracelets jingling as they raised their arms like creepers, seized, lifted, twirled, and swallowed the soft clubs.$pākapraślathapatrakoṣadalanavyaktāṅkuragranthayo niṣṭhīvanty api hastayantrakalitāḥ puṇḍrekṣuyaṣṭyo rasam#The stems of the Punjika sugarcane spit forth juices, while the knots in the sprouts burst as soon as they were ripened, and when they have been crushed under the sheaths of fallen leaves.$vyathitavanitāvaktraupamyaṃ bibharti niśāpatir galitavibhavasyājñevādya dyutir masṛṇā raveḥ#The lord of night bears the semblance of a despondent woman's face, like the command of the sun whose splendour has vanished.$

deva sarveśvarānāde karmaṇānena cākhilām śubhāṃ gatiṃ jano yātu prītiṃ tvaṃ paramāṃ bhaja bhojayed brāhmaṇān paścād vividhaiḥ pānabhojanaiḥ śraddhayā dakṣiṇāntaiśca tṛptyarthaṃ pitṛsantateḥ anuyāgaṃ tataḥ kuryād bandhubhṛtyasamānvitaḥ vibhave sati vābjottha kāryamevamanākulaiḥ draṣṭavyam amarairdevaṃ kṣetre brahmarathe sthitam grāmīye nāgare sthāne vimāne vā sthitaṃ prabhum ityevamuktaṃ bhaktānāṃ vidhānaṃ kaumudīyakam yasya sālokyatāpūrvaṃ phalaṃ bhāvavaśāt sthitam pavitrārohaṇādyaṃ ca bhaktānāṃ bhāvitātmanām yudaktamevam akhilaṃ yathākamalasaṃbhava asvātantrād asāmarthyād vittābhāvāttu vā dvija$O lord of all gods! The entire universe is without a beginning and without an end. Let people attain an auspicious end. You will obtain supreme delight. After that, the brahmanas must be fed with many kinds of food and drink. In order to gratify the ancestors, he must faithfully offer dakshina. Then he should perform the after-sacrifice in the company of his kinsmen and servants. In this way, those who are not agitated should do the rite relating to the lotus even if there is ample wealth. The immortals should see the god seated on a chariot drawn by Brahmā in the holy place. . If the master lives In a village, in a city, Or in an abode or a celestial palace, He should be worshipped with flowers, incense, or perfume; And if he lies on a bed of kuśa grass, Or on a couch covered with cloth, He should be offered into the fire. This concludes the instructions on the preparation of rice for the rainy-season festival. The result of this mode of existence is the state of being in the same world as the previous one. The investiture with the sacred thread [pavitra] and other rites for the devotees of purified souls. O one who was born from the lotus! Everything is exactly as you have described it. O brahmana! They are not independent and incapable. Nor do they possess the requisite riches.

deva sarveśvarānāde karmaṇānena cākhilām#O lord of all gods! The entire universe is without a beginning and without an end.$śubhāṃ gatiṃ jano yātu prītiṃ tvaṃ paramāṃ bhaja#Let people attain an auspicious end. You will obtain supreme delight.$bhojayed brāhmaṇān paścād vividhaiḥ pānabhojanaiḥ#After that, the brahmanas must be fed with many kinds of food and drink.$śraddhayā dakṣiṇāntaiśca tṛptyarthaṃ pitṛsantateḥ#In order to gratify the ancestors, he must faithfully offer dakshina.$anuyāgaṃ tataḥ kuryād bandhubhṛtyasamānvitaḥ#Then he should perform the after-sacrifice in the company of his kinsmen and servants.$vibhave sati vābjottha kāryamevamanākulaiḥ#In this way, those who are not agitated should do the rite relating to the lotus even if there is ample wealth.$draṣṭavyam amarairdevaṃ kṣetre brahmarathe sthitam#The immortals should see the god seated on a chariot drawn by Brahmā in the holy place.$grāmīye nāgare sthāne vimāne vā sthitaṃ prabhum#. If the master lives In a village, in a city, Or in an abode or a celestial palace, He should be worshipped with flowers, incense, or perfume; And if he lies on a bed of kuśa grass, Or on a couch covered with cloth, He should be offered into the fire.$ityevamuktaṃ bhaktānāṃ vidhānaṃ kaumudīyakam#This concludes the instructions on the preparation of rice for the rainy-season festival.$yasya sālokyatāpūrvaṃ phalaṃ bhāvavaśāt sthitam#The result of this mode of existence is the state of being in the same world as the previous one.$pavitrārohaṇādyaṃ ca bhaktānāṃ bhāvitātmanām#The investiture with the sacred thread [pavitra] and other rites for the devotees of purified souls.$yudaktamevam akhilaṃ yathākamalasaṃbhava#O one who was born from the lotus! Everything is exactly as you have described it.$asvātantrād asāmarthyād vittābhāvāttu vā dvija#O brahmana! They are not independent and incapable. Nor do they possess the requisite riches.$

nahi tvad anyan maghavan na āpyaṃ vasyo asti pitā cana taraṇir it siṣāsati vājam purandhyā yujā ā va indram puruhūtaṃ name girā nemiṃ taṣṭeva sudrvam na duṣṭutī martyo vindate vasu na sredhantaṃ rayir naśat suśaktir in maghavan tubhyam māvate deṣṇaṃ yat pārye divi īśānam asya jagataḥ svardṛśam īśānam indra tasthuṣaḥ aśvāyanto maghavann indra vājino gavyantas tvā havāmahe abhī ṣatas tad ā bharendra jyāyaḥ kanīyasaḥ purūvasur hi maghavan sanād asi bharebhare ca havyaḥ parā ṇudasva maghavann amitrān suvedā no vasū kṛdhi asmākam bodhy avitā mahādhane bhavā vṛdhaḥ sakhīnām śikṣā ṇo asmin puruhūta yāmani jīvā jyotir aśīmahi tvayā vayam pravataḥ śaśvatīr apo ti śūra tarāmasi$O Maghavan! There is no one other than you, no one superior to you and no one inferior to you, not even a father. The swift leadeth to the winning of booty, Yoke-fellows who conquer in fight. With my song I honour your much-invoked Indra, Like a carpenter bending the felly. A mortal man who is wicked cannot obtain wealth. Nor can prosperous riches be destroyed. May good power be mine, O bounteous one, That I may preach the doctrine which is in the other side in the sky; 1518213vadarthaḥ n. The ruler of this world, Looking on heaven, the ruler, Indra, of those that stand []. Endowed with horses, O bounteous Indra, With steeds and with cows we invoke you; O Indra, bring it hither from the shadow, Stronger than the smallest. For thou, O bounteous one, art rich in treasure, Eternal, and bearer of the oblation. Drive away our foes, O bounteous one; Make us possessors of good things. The great wealth of our bodhisattvas Brings prosperity to our friends. In this watch, O thou much invoked, May we, the living, enjoy the light. By thee, O hero, we shall cross the ever flowing waters.

nahi tvad anyan maghavan na āpyaṃ vasyo asti pitā cana#O Maghavan! There is no one other than you, no one superior to you and no one inferior to you, not even a father.$taraṇir it siṣāsati vājam purandhyā yujā#The swift leadeth to the winning of booty, Yoke-fellows who conquer in fight.$ā va indram puruhūtaṃ name girā nemiṃ taṣṭeva sudrvam#With my song I honour your much-invoked Indra, Like a carpenter bending the felly.$na duṣṭutī martyo vindate vasu na sredhantaṃ rayir naśat#A mortal man who is wicked cannot obtain wealth. Nor can prosperous riches be destroyed.$suśaktir in maghavan tubhyam māvate deṣṇaṃ yat pārye divi#May good power be mine, O bounteous one, That I may preach the doctrine which is in the other side in the sky;$īśānam asya jagataḥ svardṛśam īśānam indra tasthuṣaḥ#The ruler of this world, Looking on heaven, the ruler, Indra, of those that stand [].$aśvāyanto maghavann indra vājino gavyantas tvā havāmahe#Endowed with horses, O bounteous Indra, With steeds and with cows we invoke you;$abhī ṣatas tad ā bharendra jyāyaḥ kanīyasaḥ#O Indra, bring it hither from the shadow, Stronger than the smallest.$purūvasur hi maghavan sanād asi bharebhare ca havyaḥ#For thou, O bounteous one, art rich in treasure, Eternal, and bearer of the oblation.$parā ṇudasva maghavann amitrān suvedā no vasū kṛdhi#Drive away our foes, O bounteous one; Make us possessors of good things.$asmākam bodhy avitā mahādhane bhavā vṛdhaḥ sakhīnām#The great wealth of our bodhisattvas Brings prosperity to our friends.$śikṣā ṇo asmin puruhūta yāmani jīvā jyotir aśīmahi#In this watch, O thou much invoked, May we, the living, enjoy the light.$tvayā vayam pravataḥ śaśvatīr apo ti śūra tarāmasi#By thee, O hero, we shall cross the ever flowing waters.$

yuvāṃ ha ghoṣā pary aśvinā yatī rājña ūce duhitā pṛcche vāṃ narā bhūtam me ahna uta bhūtam aktave śvāvate rathine śaktam arvate yuvaṃ kavī ṣṭhaḥ pary aśvinā rathaṃ viśo na kutso jaritur naśāyathaḥ yuvor ha makṣā pary aśvinā madhv āsā bharata niṣkṛtaṃ na yoṣaṇā yuvaṃ ha bhujyuṃ yuvam aśvinā vaśaṃ yuvaṃ śiñjāram uśanām upārathuḥ yuvo rarāvā pari sakhyam āsate yuvor aham avasā sumnam ā cake yuvaṃ ha kṛśaṃ yuvam aśvinā śayuṃ yuvaṃ vidhantaṃ vidhavām uruṣyathaḥ yuvaṃ sanibhya stanayantam aśvināpa vrajam ūrṇuthaḥ saptāsyam janiṣṭa yoṣā patayat kanīnako vi cāruhan vīrudho daṃsanā anu āsmai rīyante nivaneva sindhavo smā ahne bhavati tat patitvanam$Ye twain, O Asvins, are the voice of the ascetic. The King's daughter said, 'I ask you, O men; Be it for me, O day, and be it for me to act; strong for the man who rushes in the chariot, for the steed [] that draws the chariot. Ye, wise ones, Asvins, surround the chariot; Like a singer's reproach do ye overthrow it. Ye Asvins, seekers of sweetness, your hymns, O Bharata, Like a damsel do ye make a resting-place; Ye twain, O Asvins, have drawn nigh to the mighty One, to the All-destroying One, to Ushana, to the Shinjaras []. Ye twain, loud-shouting, sit around me as friends. Through your help I have obtained good fortune. Ye, O Açvins, shall comfort the weak, the worn out, the miserable widow. Ye Açvins, seven-headed, have driven away the thundering one who hath concealed himself. this aspiration, one has to meditate on twenty varieties ofSünyatā, They are too long to be given here2. PrajñāparamitaThe second important feature of Mahāyāna Buddhism isthe practice of prajñāparamitā.( 44 ) to interesting notes of the editor, copious extracts 1. from the two major Chinesecommentators, 2. from the Vibhāṣā, 3. from the commentary of Samghabhadra, The maiden hath given birth, and the pupils are falling off; The creeper hath mounted along her teeth. Summary and Conclusions For him they flow like the rivers in a barren land, and by day that becomes for him a shelter from calamity.

yuvāṃ ha ghoṣā pary aśvinā yatī rājña ūce duhitā pṛcche vāṃ narā#Ye twain, O Asvins, are the voice of the ascetic. The King's daughter said, 'I ask you, O men;$bhūtam me ahna uta bhūtam aktave śvāvate rathine śaktam arvate#Be it for me, O day, and be it for me to act; strong for the man who rushes in the chariot, for the steed [] that draws the chariot.$yuvaṃ kavī ṣṭhaḥ pary aśvinā rathaṃ viśo na kutso jaritur naśāyathaḥ#Ye, wise ones, Asvins, surround the chariot; Like a singer's reproach do ye overthrow it.$yuvor ha makṣā pary aśvinā madhv āsā bharata niṣkṛtaṃ na yoṣaṇā#Ye Asvins, seekers of sweetness, your hymns, O Bharata, Like a damsel do ye make a resting-place;$yuvaṃ ha bhujyuṃ yuvam aśvinā vaśaṃ yuvaṃ śiñjāram uśanām upārathuḥ#Ye twain, O Asvins, have drawn nigh to the mighty One, to the All-destroying One, to Ushana, to the Shinjaras [].$yuvo rarāvā pari sakhyam āsate yuvor aham avasā sumnam ā cake#Ye twain, loud-shouting, sit around me as friends. Through your help I have obtained good fortune.$yuvaṃ ha kṛśaṃ yuvam aśvinā śayuṃ yuvaṃ vidhantaṃ vidhavām uruṣyathaḥ#Ye, O Açvins, shall comfort the weak, the worn out, the miserable widow.$yuvaṃ sanibhya stanayantam aśvināpa vrajam ūrṇuthaḥ saptāsyam#Ye Açvins, seven-headed, have driven away the thundering one who hath concealed himself.$janiṣṭa yoṣā patayat kanīnako vi cāruhan vīrudho daṃsanā anu#The maiden hath given birth, and the pupils are falling off; The creeper hath mounted along her teeth.$āsmai rīyante nivaneva sindhavo smā ahne bhavati tat patitvanam#For him they flow like the rivers in a barren land, and by day that becomes for him a shelter from calamity.$

vyakaraṇābhāvāpekṣayā prāgutpatteḥ sad eva brahmaśrutāv asad ity ucyate ity uktam tathaiva jñeyam ataeva śrīviṣṇupurāṇe guṇāṃś ca doṣāṃś ca mune vyatīta ity vip uktvā punar āha samastakalyāṇaguṇātmako hīti vip tathā bhagavacchabdavācyāni vinā heyair guṇādibhiḥ iti vip pādmottarakhaṇḍe ca yosau nirguṇa ity uktaḥ śāstreṣu jagadīśvaraḥ prākṛtair heyasaṃyuktair guṇair hīnatvam ucyate iti na ca svamāyayety anyathārthaṃ mantavyam samāptasarvārthamayī vāñchitam svatejasā nityanivṛttamāyā guṇapravāhaṃ bhagavantam īmahi iti endnote śrīnārada$In respect of the non-existence of grammar, Brahman which is existent before origination is described as non-existent in the Vedic text. So it has been said, and so it ought to be understood. It is for this reason that in the Viṣṇu Purāṇa, O sage, you have transcended both virtues and vices. Having said this, he says again: 'He is of the nature of all auspicious qualities' etc. The term Bhagavān, expressible by the word, stands for qualities and other things to be avoided. Also in the upper half of the lotus. In the sacred texts, he is spoken of as the lord of the universe, devoid of qualities. sahajānandaMomentsvicitravipāka Human being is called devoid when it is beset with such primordial qualities as are to be avoided; Nor should the phrase, through his own Māyā, be regarded to mean anything quite different from what is asserted in the preceding verses. It accomplishes all aims and fulfills all wishes. 'protagonist' the principal character in the eternal play of Śiva.9414¹ Silburn translates differently: 'Et ainsi le dieu [...] est le Je [...]'.942 Cf. TĀ I 109-112 (Dyczkowski 1989: 117). AG's Dehasthadevatācakrastotra, which cel-ebrates the great Wheel of energies. Also MM 26. As emphasized by emarāja and Ut-palavaiṣṇava in their commentaries, the first and last verse of the SpK are celebrations of theLord of the Wheel of energies, the cakreśvara, defined in SpK III 19 as the bhoktṛ, the ‘[uni-versal] enjoyer', that is, the ‘ultimate (or transcendental) cognizer' (paramapramātṛ, SpN adloc.). The commentary continues: paramapramātṛtām satīm eva pratyabhijñānakrameṇāvalam-bate/ tataś ca prathamasūtranirṇītasya śakticakrasya svamarīcinicayasyeśvaro 'dhipatir bhavet/ It is because of his own energy that the maya has always been withdrawn. We seek refuge with the Fortunate One, who has an unfailing flow of good qualities. Śrī Nārada rejoices in this way.

vyakaraṇābhāvāpekṣayā prāgutpatteḥ sad eva brahmaśrutāv asad ity ucyate#In respect of the non-existence of grammar, Brahman which is existent before origination is described as non-existent in the Vedic text.$ity uktam tathaiva jñeyam#So it has been said, and so it ought to be understood.$ataeva śrīviṣṇupurāṇe guṇāṃś ca doṣāṃś ca mune vyatīta ity vip#It is for this reason that in the Viṣṇu Purāṇa, O sage, you have transcended both virtues and vices.$uktvā punar āha samastakalyāṇaguṇātmako hīti vip tathā#Having said this, he says again: 'He is of the nature of all auspicious qualities' etc.$bhagavacchabdavācyāni vinā heyair guṇādibhiḥ iti vip#The term Bhagavān, expressible by the word, stands for qualities and other things to be avoided.$pādmottarakhaṇḍe ca#Also in the upper half of the lotus.$yosau nirguṇa ity uktaḥ śāstreṣu jagadīśvaraḥ#In the sacred texts, he is spoken of as the lord of the universe, devoid of qualities.$prākṛtair heyasaṃyuktair guṇair hīnatvam ucyate iti#Human being is called devoid when it is beset with such primordial qualities as are to be avoided;$na ca svamāyayety anyathārthaṃ mantavyam#Nor should the phrase, through his own Māyā, be regarded to mean anything quite different from what is asserted in the preceding verses.$samāptasarvārthamayī vāñchitam#It accomplishes all aims and fulfills all wishes.$svatejasā nityanivṛttamāyā#It is because of his own energy that the maya has always been withdrawn.$guṇapravāhaṃ bhagavantam īmahi#We seek refuge with the Fortunate One, who has an unfailing flow of good qualities.$iti endnote śrīnārada#Śrī Nārada rejoices in this way.$

rājaśekharasya kasmāt pārvati niṣṭhurāsi sahaja śailīdbhavānām idaṃ niḥsnehāsi kuto na bhasmaparuṣaḥ snehaṃ kvacin nindati kopas te mayi niṣphalaḥ priyatame sthāṇau phalaṃ kiṃ bhaved itthaṃ nirvacanīkṛto dayitayā śambhuḥ śivāyās tu vaḥ bhojadevasya skmsauka vapuḥ prādurbhāvād anumitam idaṃ janmani purā purāre na prāyaḥ kvacid api bhavantaṃ praṇatavān naman janmany asminn aham atanur agre py anatibhāṅ maheśa kṣantavyaṃ tad idam aparādhadvayam api muñjasya skmsauka kiṃ vācyo mahimā mahājalanidher yasyendravajrāhatas trasto bhūbhṛd amajjad ambunicaye kaulīlapotākṛtiḥ maināko pi gabhīranīraviluṭhan pāṭhīnapṛṣṭhocchalac chaivālāṅkurakoṭikoṭarakuṭīkuḍyāntare nirvṛtaḥ$to Rājaśekhara. Why, O Pārvatī, art thou so hard-hearted? This is the innate cruelty of those born of rocks. How can you be without affection? A rough ashes does not condemn affection anywhere. Pratyekabuddhas; märgadaifika, the Buddha or Säriputra, etc.; märgajivin, Nanda, etc., according to Your anger against me is in vain. What will be the result of your beloved Sthāṇu? Śambhu was thus silenced by his beloved Pārvatī. It's for the King of the Bhojas. Sūchakaḥ: evam astreyasikaś capa pāṇḍavāḥ, yato yeṣām hastena tatra prabhṛto'si samara śabdabrahmaṇasattamaḥ sampratiṣṭhitaḥ! sarve tath" âiva te Kṛṣṇaveș w,IThus M2 : 3 1 5 with ASBh; ASo has °diiniic ca, which is definitely odd; PRADHAN suggests °diiniirthalh, From the appearance of this body I infer that in my previous birth, O destroyer of cities, I never bowed down to you anywhere. O Lord Śiva, I am unembodied in this birth and shall never be separated from You. Please forgive me for these two faults of mine. It is made of Muñga grass, like a woodapple tree; it grows on the banks of the river Sarāsvati and bears all round fruits and flowers in full bloom throughout its length and breadth. How can the glories of this ocean be described? Struck by Indras thunderbolt, the mountain Kailāyīputta was frightened and drowned in the water. on the other hand, the positive form has heen coguised, then there can beno cognition of the negative form.31. Nor can this ( positive form) he the predicate of the Minor pre-miss, as in the case of the Word. And, again, no positivity is held tobe concomitant with all negativity.32. Even if we come across such a case as where the existence of NICHTSELBST, LEERHEIT UND ALTRUISTISCHE ETHIK555Prajfiäkaramati (BCAP pp. 488,12-489,2) zitiert in diesem Zusammenhang zwei Verse ausPreisgedichten auf den Buddha, die die Spannung zwischen Einsicht und Mitleid mit aller nur Maināka too, rolling in the deep water, found his rest in the interior of his hut, which was full of millions of moss growing on the backs of fishes.

rājaśekharasya#to Rājaśekhara.$kasmāt pārvati niṣṭhurāsi sahaja śailīdbhavānām idaṃ niḥsnehāsi kuto na bhasmaparuṣaḥ snehaṃ kvacin nindati#Why, O Pārvatī, art thou so hard-hearted? This is the innate cruelty of those born of rocks. How can you be without affection? A rough ashes does not condemn affection anywhere.$kopas te mayi niṣphalaḥ priyatame sthāṇau phalaṃ kiṃ bhaved itthaṃ nirvacanīkṛto dayitayā śambhuḥ śivāyās tu vaḥ#Your anger against me is in vain. What will be the result of your beloved Sthāṇu? Śambhu was thus silenced by his beloved Pārvatī.$bhojadevasya skmsauka#It's for the King of the Bhojas. Sūchakaḥ: evam astreyasikaś capa pāṇḍavāḥ, yato yeṣām hastena tatra prabhṛto'si samara śabdabrahmaṇasattamaḥ sampratiṣṭhitaḥ! sarve tath" âiva te Kṛṣṇaveș$vapuḥ prādurbhāvād anumitam idaṃ janmani purā purāre na prāyaḥ kvacid api bhavantaṃ praṇatavān#From the appearance of this body I infer that in my previous birth, O destroyer of cities, I never bowed down to you anywhere.$naman janmany asminn aham atanur agre py anatibhāṅ maheśa kṣantavyaṃ tad idam aparādhadvayam api#O Lord Śiva, I am unembodied in this birth and shall never be separated from You. Please forgive me for these two faults of mine.$muñjasya skmsauka#It is made of Muñga grass, like a woodapple tree; it grows on the banks of the river Sarāsvati and bears all round fruits and flowers in full bloom throughout its length and breadth.$kiṃ vācyo mahimā mahājalanidher yasyendravajrāhatas trasto bhūbhṛd amajjad ambunicaye kaulīlapotākṛtiḥ#How can the glories of this ocean be described? Struck by Indras thunderbolt, the mountain Kailāyīputta was frightened and drowned in the water.$maināko pi gabhīranīraviluṭhan pāṭhīnapṛṣṭhocchalac chaivālāṅkurakoṭikoṭarakuṭīkuḍyāntare nirvṛtaḥ#Maināka too, rolling in the deep water, found his rest in the interior of his hut, which was full of millions of moss growing on the backs of fishes.$

marmṛjyante divedive bodhat yat mā sāhadevyaḥ ut aram uta tyā yajatā kumārāt sāhadevyāt eṣaḥ vām devau dīrghaāyuḥ astu somakaḥ tam yuvam devau sāhadevyam dīrghaāyuṣam kṛṇotana ā satyaḥ yātu maghavān dravantu abhipitvam karate gṛṇānaḥ ava sya śūra adhvanaḥ na mandadhyai uśanāiva$Day after day they are polished. Be aware of this, if you do not tell me what it is. Sahadevya. The Udgātṛ-Priest: O Brāhmaṇas, listen to me. I shall explain to you the meaning of the term udgātṛ in the Mahāvarṣasūtra on Pāṇini, by means of the word praṇava occurring later on (i. e. This passage corresponds roughly And, again, as to the Sacrificer;--these he thereby lays down for him by means of the sacrificial grass. From the prince. The prince says, From the prince. The prince replies, From the prince. The prince replies, From the prince. The prince replies, From the prince. The prince replies, From the prince. Sahadevya: No, for Sahadevya is the same as Sahadevya. This for you, O gods []. Long life! Let's leave it there then, and let's go to Somaka.'So the king gave orders to his charioteer: 'Go at once!'The charioteer replied, 'I'll be delighted if you come with me.'And he drove off in all haste from that place. Do ye, O gods, restore him to life. Sahadevya is derived from the root sah and in the passive voice sah. May you live long! Come, let's go! Maghavan. Let them run away! Covered. That which has been over-pressed, i. e., pressed out of its throat. Praising him [], he does what is praiseworthy, to the utmost of his power. Save him, hero! not of a journey. to the sweet-voiced one [], to the slow-voiced one, to the harsh-voiced one, to the gentle-voiced one, to the unharsh-voiced one, to the harsh-voiced one, to the mild-voiced one, to the harsh-voiced one Ushana: Yes, of course.

marmṛjyante divedive#Day after day they are polished.$bodhat yat mā#Be aware of this, if you do not tell me what it is.$sāhadevyaḥ#Sahadevya.$ut aram#The Udgātṛ-Priest: O Brāhmaṇas, listen to me. I shall explain to you the meaning of the term udgātṛ in the Mahāvarṣasūtra on Pāṇini, by means of the word praṇava occurring later on (i. e. This passage corresponds roughly$uta tyā yajatā#And, again, as to the Sacrificer;--these he thereby lays down for him by means of the sacrificial grass.$kumārāt#From the prince. The prince says, From the prince. The prince replies, From the prince. The prince replies, From the prince. The prince replies, From the prince. The prince replies, From the prince.$sāhadevyāt#Sahadevya: No, for Sahadevya is the same as Sahadevya.$eṣaḥ vām devau#This for you, O gods [].$dīrghaāyuḥ#Long life!$astu somakaḥ#Let's leave it there then, and let's go to Somaka.'So the king gave orders to his charioteer: 'Go at once!'The charioteer replied, 'I'll be delighted if you come with me.'And he drove off in all haste from that place.$tam yuvam devau#Do ye, O gods, restore him to life.$sāhadevyam#Sahadevya is derived from the root sah and in the passive voice sah.$dīrghaāyuṣam kṛṇotana#May you live long!$ā satyaḥ yātu#Come, let's go!$maghavān#Maghavan.$dravantu#Let them run away!$abhipitvam#Covered. That which has been over-pressed, i. e., pressed out of its throat.$karate gṛṇānaḥ#Praising him [], he does what is praiseworthy, to the utmost of his power.$ava sya śūra#Save him, hero!$adhvanaḥ na#not of a journey.$mandadhyai#to the sweet-voiced one [], to the slow-voiced one, to the harsh-voiced one, to the gentle-voiced one, to the unharsh-voiced one, to the harsh-voiced one, to the mild-voiced one, to the harsh-voiced one$uśanāiva#Ushana: Yes, of course.$

suśliṣṭāṃ nijaśilpakauśalabharavyāhāriṇīm adbhutāṃ goṣṭhādhīśvaranandanaṃ srajam imāṃ tubhyaṃ sakhi prāhiṇot ity ākarṇya giraṃ saroruhadṛśaḥ svedodabindūcchalā daṅgebhyaḥ kuladharmadhairyam abhitaḥ śaṅke bahir niryayau kecit tu nayanaprītiḥ prathamaṃ cintāsaṅgas tatotha saṅkalpaḥ nidrācchedas tanutā viṣayanivṛttis trapānāpa unmādo mūrcchā mṛtir ity etāḥ smaradaśā daśaiva syuḥ ity ācakṣate evaṃ krameṇa vijñeyaḥ pūrvarāgo harer api nidarśanāya tatraikam udāharaṇam ucyate$She was skilled in her own craft and exhibited the wealth of her skills. It was an extraordinary sight. of 'ab-solvo', 'loosen from'. My friend, she sends you this garland, which delights the lords of the cowherds. ~,·_ YOGA-DARASANA.75tion-so say some; on the strength of the Srati: The operation"YOGA-DARASANA.PADA II-SUTRA 25.Note: (1) This aphorism decides in favour of the fourth out of theeight alternatives just noticed.YOGA-DARASANA. On hearing these words, the lotus-eyed ones eyes became copious with drops of sweat. Suspicion arose in the minds of the Dāṅgas that Kṛṣṇa had acquired firmness by virtue of a noble family, and they went out to meet him. Others, however, say that it is because of a certain reason that there is this disturbance in the minds of those who are not detached from Kāmadhātu: It is because of a certain reason that there is this disturbance in the minds of those who are detached from both Kāmadhātu and Uttarakuru. Eye-pleasure is the first thought, then attachment and then intention. is not 'cultivated' because of this, because one reacquired it without effort. One manifests thedharma not previously acquired with effort, and it is thus 'cultivated in the future, becauseits force is great. Produced after having been acquired, it is not cultivated in the future, sleeplessness, attenuation, cessation of sensual pleasures, and abashment. [] The ten stages of unmada are unmada, fainting and death. This is what is called the Paiśāca-Sūtra. The term Paiśāca stands for the Science of Sanskrit Literature, as explained by us in the following words:They declare that it is not possible for a man who has learnt the Veda to recite Vedic texts in a manner other In this way the previous attachment of Viṣṇu also should be known in succession. A single example is cited to illustrate the point in question.

suśliṣṭāṃ nijaśilpakauśalabharavyāhāriṇīm adbhutāṃ#She was skilled in her own craft and exhibited the wealth of her skills. It was an extraordinary sight.$goṣṭhādhīśvaranandanaṃ srajam imāṃ tubhyaṃ sakhi prāhiṇot#My friend, she sends you this garland, which delights the lords of the cowherds.$ity ākarṇya giraṃ saroruhadṛśaḥ svedodabindūcchalā#On hearing these words, the lotus-eyed ones eyes became copious with drops of sweat.$daṅgebhyaḥ kuladharmadhairyam abhitaḥ śaṅke bahir niryayau#Suspicion arose in the minds of the Dāṅgas that Kṛṣṇa had acquired firmness by virtue of a noble family, and they went out to meet him.$kecit tu#Others, however, say that it is because of a certain reason that there is this disturbance in the minds of those who are not detached from Kāmadhātu: It is because of a certain reason that there is this disturbance in the minds of those who are detached from both Kāmadhātu and Uttarakuru.$nayanaprītiḥ prathamaṃ cintāsaṅgas tatotha saṅkalpaḥ#Eye-pleasure is the first thought, then attachment and then intention.$nidrācchedas tanutā viṣayanivṛttis trapānāpa#sleeplessness, attenuation, cessation of sensual pleasures, and abashment.$unmādo mūrcchā mṛtir ity etāḥ smaradaśā daśaiva syuḥ#[] The ten stages of unmada are unmada, fainting and death.$ity ācakṣate#This is what is called the Paiśāca-Sūtra. The term Paiśāca stands for the Science of Sanskrit Literature, as explained by us in the following words:They declare that it is not possible for a man who has learnt the Veda to recite Vedic texts in a manner other$evaṃ krameṇa vijñeyaḥ pūrvarāgo harer api#In this way the previous attachment of Viṣṇu also should be known in succession.$nidarśanāya tatraikam udāharaṇam ucyate#A single example is cited to illustrate the point in question.$

sakalavisabhāsu projjvaladvāksudhāraḥ kalitasakalavidyo bhūṣaṇo bhavyadakṣaḥ svayambhūpurāṇoddhṛtaṃ mañjugarbhaviracittaṃ mañjuvajrastotraṃ samāptam mahogratārāṣṭakastotram mātarnīlasarasvati praṇamatāṃ saubhāgyasampatprade pratyālīḍhapadasthite śavahṛdi smerānanāmbhoruhe phullendīvaralocanatrayayute kartīkapālotpale khaḍgaṃ cādadhatī tvameva śaraṇaṃ tvāmīśvarīmāśraye vācāmīśvari bhaktakalpalatike sarvārthasiddhīśvari sadyaḥ prākṛtagadyapadyaracanāsarvārthasiddhiprade nīlendīvaralocanatrayayute kāruṇyavārāṃnidhe saubhāgyāmṛtavarṣaṇena kṛpayā siñca tvamasmādṛśam kharve garvasamahapūritatano sarpādibhūṣojjvale$In all the assemblies, his eloquent speech glows brightly. He has mastered all forms of knowledge. He is adorned in the ornaments of prosperity and is accomplished. The mind of Lord Brahmā has been taken up by the Self-born One from the primeval Mañjugarbhi Cupid, and it is full of charm. and the aspect (II) of "being distinctively/essentially characterized as", or "having the natureof':iMl -tr(S2 ) ®: for (*hi) obt , (because of) being [not an external' thing but] produced(= made to appear) by cognition only (vijilaptimiitra-prabhiivita '') and hence essentially became evident to me by when a Tibetan Lama argued in support of further growth of humanWhat is, however, more significant in our context is another idea, namely21.2 Here ends the Stotra of Mañju Vajra. The chant of the Mahāugratārāṣṭaka. O mother Nīla-Sarasvatī, the bestower of all conjugal bliss and riches to those who bow down. The lotus of her smiling face was reflected in the heart of the corpse, which stood in its posture of reflection. You are the one with three eyes like a blossoming blue lotus. You are the one who makes skulls out of utpala flowers. pa(hi ye-ses)pradeśikā mdzub-mo.pradoşa sna-ba.pradhāna gtso-bo.prapanca spros-pa. Taking up the sword, you alone are my refuge; I take refuge in you, the goddess. O goddess of speech! O wish-yielding creeper of devotees! O goddess who accomplishes all objects! Instant composition of prose and poetry from Prakṛti would accomplish all things. O Lord endowed with the three eyes resembling a blue lotus, O storehouse of mercy! With the shower of the nectar of good fortune, kindly sprinkle one like me. O Kharva, whose body is filled with great pride, Who shines with the adornment of serpents and so forth!

sakalavisabhāsu projjvaladvāksudhāraḥ#In all the assemblies, his eloquent speech glows brightly.$kalitasakalavidyo bhūṣaṇo bhavyadakṣaḥ#He has mastered all forms of knowledge. He is adorned in the ornaments of prosperity and is accomplished.$svayambhūpurāṇoddhṛtaṃ mañjugarbhaviracittaṃ#The mind of Lord Brahmā has been taken up by the Self-born One from the primeval Mañjugarbhi Cupid, and it is full of charm.$mañjuvajrastotraṃ samāptam#Here ends the Stotra of Mañju Vajra.$mahogratārāṣṭakastotram#The chant of the Mahāugratārāṣṭaka.$mātarnīlasarasvati praṇamatāṃ saubhāgyasampatprade#O mother Nīla-Sarasvatī, the bestower of all conjugal bliss and riches to those who bow down.$pratyālīḍhapadasthite śavahṛdi smerānanāmbhoruhe#The lotus of her smiling face was reflected in the heart of the corpse, which stood in its posture of reflection.$phullendīvaralocanatrayayute kartīkapālotpale#You are the one with three eyes like a blossoming blue lotus. You are the one who makes skulls out of utpala flowers.$khaḍgaṃ cādadhatī tvameva śaraṇaṃ tvāmīśvarīmāśraye#Taking up the sword, you alone are my refuge; I take refuge in you, the goddess.$vācāmīśvari bhaktakalpalatike sarvārthasiddhīśvari#O goddess of speech! O wish-yielding creeper of devotees! O goddess who accomplishes all objects!$sadyaḥ prākṛtagadyapadyaracanāsarvārthasiddhiprade#Instant composition of prose and poetry from Prakṛti would accomplish all things.$nīlendīvaralocanatrayayute kāruṇyavārāṃnidhe#O Lord endowed with the three eyes resembling a blue lotus, O storehouse of mercy!$saubhāgyāmṛtavarṣaṇena kṛpayā siñca tvamasmādṛśam#With the shower of the nectar of good fortune, kindly sprinkle one like me.$kharve garvasamahapūritatano sarpādibhūṣojjvale#O Kharva, whose body is filled with great pride, Who shines with the adornment of serpents and so forth!$

vaisādṛśye pi sadṛśaṃ payorāśāv ivānalaḥ sā cetanācetanayor hetuś cittvātmanaiva cit vināśotpādayor vahnijvālayo pavano yathā nāham astīti cidrūpam iti viśrāntir astu te tato yathā yādṛśena bhūyate tādṛśo bhava cidrūpas sarvabhāvānām antar bahir asi sthitaḥ prasannāmbubharasyāntar bahiś caiva yathātapaḥ nāyam asmīti cidrūpaṃ citau cel lagnam aṅga te na cānyaś ceti tad brahmarūpaḥ kenāsi mīyase sasurāsurapātālabhūviṣṭapam ivotthitam nānājavañjavībhāvakriyākālam ivākulam yathā raṅgamayaṃ kuḍye jagan maunam iva sthitam tathā ciccitrakacitaṃ khakuḍye cātmasaṃsthitam tenaiva bhūyate bhūri yac citau kacitam svataḥ$Even though they are dissimilar, they are similar, just like milk and fire in the mouth. That consciousness is the cause of both consciousness and consciousness. Consciousness arises from the atman. as between destruction and production, the former is the abode of fire, and the latter is the abode of wind. Let thy rest be in knowing that there is no such thing as the Ego, which is of the nature of pure intelligence. Whatever be the form in which you are born, become that very form. You are stationed both inside and outside of all entities in the form of Consciousness. vollzieht sich vielmehr erst auf der nämstfolgenden Stufe. den sog. .zurIntuition führenden Wurzeln des Heilvollenc (nirvedhabhägiyäni kuialamülänt1, die smon von den Sarvästivädins zwischen die vier ,Konzentrationen der Aufmerksamkeit" und die erste Schau der vier ,Edlen Wahrheiten' eingeschoben worden waren (vgl. S. 257). Die dieser Stufe voraufgehenden vier ,Konzentrationen der Aufmerksamkeit'· sind demgegenüber·bei den späteren Y ogäcäras offenbar weitgehend bedeutungslos gewor~en,und auch in anderen Richtungen der Spätphase des indischen Buddhismus_ insbesondere in der logisch-erkenntnistheoretischen Schule und auch imTantrismus - seneinen sie keine besondere Rolle mehr gespielt zu haben.SrBh 313, 6 ff.: api ca dvau ia7J1kalikäyä nimittagrähau - citrakrtayä!z. It is like austerities performed both inside and outside, with a burden of clear water. The knowledge that thou art no such thing, is but the form of thy intellect; and if it stick fast to thy intellect, then know thyself to be a nullity. Thou art of the form of Brahma, and naught else: wherewith art thou then to be measured? The gods, the asuras and the nether regions seemed to be like a city that had risen up. It was as if the time for action had arrived and it was perplexed because of the many speeds that were being resorted to. It is like a silent picture in the stomach, where the whole world seems to be silent. Similarly, the cit by cit and citrāka are situated in the soul in the eye sockets. Whatever is conceived by oneself in the consciousness, becomes manifold thereby.

vaisādṛśye pi sadṛśaṃ payorāśāv ivānalaḥ#Even though they are dissimilar, they are similar, just like milk and fire in the mouth.$sā cetanācetanayor hetuś cittvātmanaiva cit#That consciousness is the cause of both consciousness and consciousness. Consciousness arises from the atman.$vināśotpādayor vahnijvālayo pavano yathā#as between destruction and production, the former is the abode of fire, and the latter is the abode of wind.$nāham astīti cidrūpam iti viśrāntir astu te#Let thy rest be in knowing that there is no such thing as the Ego, which is of the nature of pure intelligence.$tato yathā yādṛśena bhūyate tādṛśo bhava#Whatever be the form in which you are born, become that very form.$cidrūpas sarvabhāvānām antar bahir asi sthitaḥ#You are stationed both inside and outside of all entities in the form of Consciousness.$prasannāmbubharasyāntar bahiś caiva yathātapaḥ#It is like austerities performed both inside and outside, with a burden of clear water.$nāyam asmīti cidrūpaṃ citau cel lagnam aṅga te#The knowledge that thou art no such thing, is but the form of thy intellect; and if it stick fast to thy intellect, then know thyself to be a nullity.$na cānyaś ceti tad brahmarūpaḥ kenāsi mīyase#Thou art of the form of Brahma, and naught else: wherewith art thou then to be measured?$sasurāsurapātālabhūviṣṭapam ivotthitam#The gods, the asuras and the nether regions seemed to be like a city that had risen up.$nānājavañjavībhāvakriyākālam ivākulam#It was as if the time for action had arrived and it was perplexed because of the many speeds that were being resorted to.$yathā raṅgamayaṃ kuḍye jagan maunam iva sthitam#It is like a silent picture in the stomach, where the whole world seems to be silent.$tathā ciccitrakacitaṃ khakuḍye cātmasaṃsthitam#Similarly, the cit by cit and citrāka are situated in the soul in the eye sockets.$tenaiva bhūyate bhūri yac citau kacitam svataḥ#Whatever is conceived by oneself in the consciousness, becomes manifold thereby.$

tasmādayamasanna udānaḥ saṃcarati yadīttvabhicaredathainaṃ sādayedamuṣya tvodānaṃ sādayāmīti sa yadyupāṃśuṃ sādayet athainaṃ sādayedyadyupāṃśuṃ na sādayennainaṃ sādayedyadyupāṃśumapidadhyādapyenaṃ dadhyādyadyupāṃśu nāpidadhyānnainamapidadhyādyathopāṃśoḥ karma tathaitasya samānaṃ hyetadyadupāṃśvantaryāmau prāṇodānau hi tā u ha carakāḥ nānaiva mantrābhyāṃ juhvati prāṇodānau vā asyaitau nānāvīryau$Wherefore this diffused out-breathing passes unceasingly. If, on the other hand, he wishes to practise witchcraft, let him set it down for that. 'Thee, the up-breathing, I settle' [], he says. And if he were to deposit it in a low voice, he would stumble; and if he were to deposit it in a low voice, he would stumble; and if he were to deposit it in a low voice, he would stumble; and if he were to deposit it in a low voice, he would stumble; and if he were to deposit If he does not, he should not place it in a low voice. If in a low voice, he should cover it; if in a low voice, he should cover it. He should not cover it; he should not cover it. The rite of this is the same as that of the Upançu. The Upâmsu and Antaryâma are the out-breathing and in-breathing. Now the Karakas, forsooth, are these ; and he thereby takes away from them that which is to be taken from them: hence they are called 'Karakaras.'He thus takes away from them that which is to be taken from them; and he thereby takes away from them that which is to be taken from them; and he thereby takes away They offer with two separate formulas; for these are his out-breathing and in-breathing, of varied strength.

tasmādayamasanna udānaḥ saṃcarati yadīttvabhicaredathainaṃ sādayedamuṣya#Wherefore this diffused out-breathing passes unceasingly. If, on the other hand, he wishes to practise witchcraft, let him set it down for that.$tvodānaṃ sādayāmīti#'Thee, the up-breathing, I settle' [], he says.$sa yadyupāṃśuṃ sādayet#And if he were to deposit it in a low voice, he would stumble; and if he were to deposit it in a low voice, he would stumble; and if he were to deposit it in a low voice, he would stumble; and if he were to deposit it in a low voice, he would stumble; and if he were to deposit$athainaṃ sādayedyadyupāṃśuṃ na sādayennainaṃ#If he does not, he should not place it in a low voice.$sādayedyadyupāṃśumapidadhyādapyenaṃ dadhyādyadyupāṃśu#If in a low voice, he should cover it; if in a low voice, he should cover it.$nāpidadhyānnainamapidadhyādyathopāṃśoḥ karma tathaitasya samānaṃ#He should not cover it; he should not cover it. The rite of this is the same as that of the Upançu.$hyetadyadupāṃśvantaryāmau prāṇodānau hi#The Upâmsu and Antaryâma are the out-breathing and in-breathing.$tā u ha carakāḥ#Now the Karakas, forsooth, are these ; and he thereby takes away from them that which is to be taken from them: hence they are called 'Karakaras.'He thus takes away from them that which is to be taken from them; and he thereby takes away from them that which is to be taken from them; and he thereby takes away$nānaiva mantrābhyāṃ juhvati prāṇodānau vā asyaitau nānāvīryau#They offer with two separate formulas; for these are his out-breathing and in-breathing, of varied strength.$

pranaṣṭādhigataṃ dravyaṃ tiṣṭhed yuktair adhiṣṭhitam yāṃs tatra caurān gṛhṇīyāt tān rājebhena ghātayet mamāyam iti yo brūyān nidhiṃ satyena mānavaḥ tasyādadīta ṣaḍbhāgaṃ rājā dvādaśam eva vā anṛtaṃ tu vadan daṇḍyaḥ svavittasyāṃśam aṣṭamam tasyaiva vā nidhānasya saṃkhyayālpīyasīṃ kalām vidvāṃs tu brāhmaṇo dṛṣṭvā pūrvopanihitaṃ nidhim aśeṣato py ādadīta sarvasyādhipatir hi saḥ yaṃ tu paśyen nidhiṃ rājā purāṇaṃ nihitaṃ kṣitau tasmād dvijebhyo dattvārdham ardhaṃ kośe praveśayet nidhīnāṃ tu purāṇānāṃ dhātūnām eva ca kṣitau ardhabhāg rakṣaṇād rājā bhūmer adhipatir hi saḥ dātavyaṃ sarvavarṇebhyo rājñā caurair hṛtaṃ dhanam$An object which has been lost and recovered should be left in the custody of a trustworthy person. Any thieves who are caught should be put to death by the kings elephant. A man must truthfully tell a treasure trove that it belongs to him. The king should take one-sixth or one-twelfth. But he who tells a lie shall be fined the eighth part of his property. or a smaller fraction of the same treasure, according to the rule laid down in connection with treasure-trove. A learned brahmana will look for treasure that was buried a long time ago. Since he is the lord of everything, he can take them away without leaving any remnants. When the king finds a treasure that was buried in the ground earlier, he does not think about it and thinks that it belongs to him. Therefore, one should give half of that to brahmanas and the other half should be stored in a treasure house. There are ancient treasures and minerals on earth. Because he protects, the king obtains a share in the kingdom. He is the lord of the earth. Property stolen by thieves should be restored by the king to all castes.

pranaṣṭādhigataṃ dravyaṃ tiṣṭhed yuktair adhiṣṭhitam#An object which has been lost and recovered should be left in the custody of a trustworthy person.$yāṃs tatra caurān gṛhṇīyāt tān rājebhena ghātayet#Any thieves who are caught should be put to death by the kings elephant.$mamāyam iti yo brūyān nidhiṃ satyena mānavaḥ#A man must truthfully tell a treasure trove that it belongs to him.$tasyādadīta ṣaḍbhāgaṃ rājā dvādaśam eva vā#The king should take one-sixth or one-twelfth.$anṛtaṃ tu vadan daṇḍyaḥ svavittasyāṃśam aṣṭamam#But he who tells a lie shall be fined the eighth part of his property.$tasyaiva vā nidhānasya saṃkhyayālpīyasīṃ kalām#or a smaller fraction of the same treasure, according to the rule laid down in connection with treasure-trove.$vidvāṃs tu brāhmaṇo dṛṣṭvā pūrvopanihitaṃ nidhim#A learned brahmana will look for treasure that was buried a long time ago.$aśeṣato py ādadīta sarvasyādhipatir hi saḥ#Since he is the lord of everything, he can take them away without leaving any remnants.$yaṃ tu paśyen nidhiṃ rājā purāṇaṃ nihitaṃ kṣitau#When the king finds a treasure that was buried in the ground earlier, he does not think about it and thinks that it belongs to him.$tasmād dvijebhyo dattvārdham ardhaṃ kośe praveśayet#Therefore, one should give half of that to brahmanas and the other half should be stored in a treasure house.$nidhīnāṃ tu purāṇānāṃ dhātūnām eva ca kṣitau#There are ancient treasures and minerals on earth.$ardhabhāg rakṣaṇād rājā bhūmer adhipatir hi saḥ#Because he protects, the king obtains a share in the kingdom. He is the lord of the earth.$dātavyaṃ sarvavarṇebhyo rājñā caurair hṛtaṃ dhanam#Property stolen by thieves should be restored by the king to all castes.$

dine pakṣe ca māse ca tathā saṃnatsare caret yadyadrūpaṃ tathādhyāyettattadbiṃbeṣu yojayet tasmātsarvaprayatnena biṃbarakṣāṃ samācaret pavitrāropaṇam atha vakṣye viśeṣaṇa pavitrāropaṇaṃ hareḥ sarvadoṣopaśamanaṃ sarvayajñaphalapradam sarvakāmapradaṃ caiva sarvatuṣṭikaraṃ param sarvalokasya vṛddhyarthaṃ sarvalokasya śāntidam yadyanmantrakriyāhīnaṃ dravyahīnaṃ ca yatkṛtam taddoṣaśamanāyaiva pavitrāropaṇaṃ caret pavitrāropaṇe hīne yā pūjā niṣphalā bhavet saṃkṣobho jāyate tatra tasmādyatnena kārayet āṣāḍhe śrāvaṇe māsi proṣṭhapadyāṃ viśeṣataḥ dvādaśyāṃ śuklapakṣe tu viṣṇupañcadine tha vā$One should do this on the day, in the fortnight, in the month as well as at the time of the full moon. Whichever form is contemplated upon should be united with images of that form. Therefore, with all care and effort, One should perform the protection rite for the reflection. The investiture with the sacred thread [Iv. -Iv. ] Now I shall describe the investiture of the sacred thread [pavitra] as an epithet of Hari. It destroys all sins and yields the fruits of all sacrifices. It grants all the objects of desire. It is supremely satisfying in every way. means that any unbiased reader will understand {2a/b} as a clarificationor justification of ⓧ as a whole with special reference to the portion ⓧ1,which for some reason required an additional remark. I shall come back to For the sake of the prosperity of all the worlds, he is the one who grants tranquility to all the worlds. 20806c21663< pasupramatr, fettered cognizer, subject,--- ist. Diese Überlegung findet sich vor allem in einigen Yogäcära-Texten.Hier wird das Engagement des Bodhisaftvafür die anderen damit begründet, daß er (im Sinne der Goldenen Regel)alle Lebewesen sich selbst gleicherachtet7' und so die ,,Ansicht eines großen Selbstes" (mahätma-dr$#i)" Ich lasse mich aber von Vajrayäna-Spezialistengern eines besseren belehren." Bodhicittavivaraaa73 (s. Lindtner [wie Anm. 491,206 f.). Vgl. auch DiparpkaraSrijriäna, If the rite is performed without the mantras and rites, And also without the ingredients, One will not be able to accomplish the rite correctly. The purificatory investiture should be done only for the removal of such defects. The worship done without the investiture of sacred thread would be fruitless. Trimśikā, 204Triśirobhairava, 45, 49triśūla, 'Trident', 202, 205, 207, 208tritattva, 262tur(ī)ya, Fourth [state], 29, 43, 44, 66,119, 125, 175, 177, 183, 184,282 Hence it should be treated with the greatest care. It is especially so in the months of Āṣāḍha, Śrāvaṇa and Proṣṭhapadī. On the twelfth day of the bright fortnight or on the fifth day of Viṣṇu.

dine pakṣe ca māse ca tathā saṃnatsare caret#One should do this on the day, in the fortnight, in the month as well as at the time of the full moon.$yadyadrūpaṃ tathādhyāyettattadbiṃbeṣu yojayet#Whichever form is contemplated upon should be united with images of that form.$tasmātsarvaprayatnena biṃbarakṣāṃ samācaret#Therefore, with all care and effort, One should perform the protection rite for the reflection.$pavitrāropaṇam#The investiture with the sacred thread [Iv. -Iv. ]$atha vakṣye viśeṣaṇa pavitrāropaṇaṃ hareḥ#Now I shall describe the investiture of the sacred thread [pavitra] as an epithet of Hari.$sarvadoṣopaśamanaṃ sarvayajñaphalapradam#It destroys all sins and yields the fruits of all sacrifices.$sarvakāmapradaṃ caiva sarvatuṣṭikaraṃ param#It grants all the objects of desire. It is supremely satisfying in every way.$sarvalokasya vṛddhyarthaṃ sarvalokasya śāntidam#For the sake of the prosperity of all the worlds, he is the one who grants tranquility to all the worlds.$yadyanmantrakriyāhīnaṃ dravyahīnaṃ ca yatkṛtam#If the rite is performed without the mantras and rites, And also without the ingredients, One will not be able to accomplish the rite correctly.$taddoṣaśamanāyaiva pavitrāropaṇaṃ caret#The purificatory investiture should be done only for the removal of such defects.$pavitrāropaṇe hīne yā pūjā niṣphalā bhavet#The worship done without the investiture of sacred thread would be fruitless.$saṃkṣobho jāyate tatra tasmādyatnena kārayet#Hence it should be treated with the greatest care.$āṣāḍhe śrāvaṇe māsi proṣṭhapadyāṃ viśeṣataḥ#It is especially so in the months of Āṣāḍha, Śrāvaṇa and Proṣṭhapadī.$dvādaśyāṃ śuklapakṣe tu viṣṇupañcadine tha vā#On the twelfth day of the bright fortnight or on the fifth day of Viṣṇu.$

rudrasya śṛṅgāratilaka atha dināntaravārtā āgatya praṇipātasāntvitasakhīdattāntaraṃ sāgasi svairaṃ kurvati talpapārśvanibhṛte dhūrteṅgasaṃvāhanam jñātvā sparśavaśāt tayā kila sakhībhrānty eva vakṣaḥ śanaiḥ khinnāsīty abhidhāya mīlitadṛśā sānandam āropitaḥ kasyacit spd sbhv smv vastutas tu gurubhītayā tayā vyañjite kapaṭamānakuṭmale peśalapriyasakhīdṛśā harir bodhitas taṭalatāgṛhaṃ yayau kayościd imau un rsak puṣpacchalena kṛṣṇam anveṣayantīṃ rādhāṃ prati kasyāścid uktiḥ panthāḥ kṣemamayostu te parihara pratyūhasambhāvanām etanmātram adhāri sundari mayā netrapraṇālīpathe nīre nīlasarojam ujjvalaguṇaṃ tīre tamālālaṅkāraḥ kuñje kopi kalindaśailaduhituḥ puṃskokilaḥ khelati$Rudra's is the decorative mark of love. Now the news of the day. When she arrived, she bowed before him, comforted him, and handed him over to her confidante. nirodhadhātu (sphere of extinction),1038. In solitude, by the side of the bed, She shampooed the limbs of a wily man. She gently touched her friend's chest, mistaking it for her breast. She said, You are tired. With her eyes closed, she lifted him onto a couch of bliss. Some one. This refers to a certain person, who has been previously accused of having misappropriated part of the treasure of another persons property. In reality, however, she was afraid of her teacher. The signs of a fraudulent or deceitful she-demon lie in the palms of ones hands. Hari with eyes like a beloved friend's tenderness. Awakened, he went to a bower of creepers on the bank. Who are these two? Pushpapālaka: Here someone says something about Radha pretending to be searching for Krishna. You are travelling on a path that is safe. Do not entertain any suspicion of obstructions. Only this much, O beautiful one, Have I within the range of my vision; In the water a dark lotus with bright qualities, And on the bank an ornament made of tamāla leaves. A certain male cuckoo was playing in a thicket belonging to the daughter of Mount Kalinda.

rudrasya śṛṅgāratilaka#Rudra's is the decorative mark of love.$atha dināntaravārtā#Now the news of the day.$āgatya praṇipātasāntvitasakhīdattāntaraṃ sāgasi#When she arrived, she bowed before him, comforted him, and handed him over to her confidante.$svairaṃ kurvati talpapārśvanibhṛte dhūrteṅgasaṃvāhanam#In solitude, by the side of the bed, She shampooed the limbs of a wily man.$jñātvā sparśavaśāt tayā kila sakhībhrānty eva vakṣaḥ śanaiḥ#She gently touched her friend's chest, mistaking it for her breast.$khinnāsīty abhidhāya mīlitadṛśā sānandam āropitaḥ#She said, You are tired. With her eyes closed, she lifted him onto a couch of bliss.$kasyacit spd sbhv smv#Some one. This refers to a certain person, who has been previously accused of having misappropriated part of the treasure of another persons property.$vastutas tu gurubhītayā tayā#In reality, however, she was afraid of her teacher.$vyañjite kapaṭamānakuṭmale#The signs of a fraudulent or deceitful she-demon lie in the palms of ones hands.$peśalapriyasakhīdṛśā harir#Hari with eyes like a beloved friend's tenderness.$bodhitas taṭalatāgṛhaṃ yayau#Awakened, he went to a bower of creepers on the bank.$kayościd imau un rsak#Who are these two?$puṣpacchalena kṛṣṇam anveṣayantīṃ rādhāṃ prati kasyāścid uktiḥ#Pushpapālaka: Here someone says something about Radha pretending to be searching for Krishna.$panthāḥ kṣemamayostu te parihara pratyūhasambhāvanām#You are travelling on a path that is safe. Do not entertain any suspicion of obstructions.$etanmātram adhāri sundari mayā netrapraṇālīpathe#Only this much, O beautiful one, Have I within the range of my vision;$nīre nīlasarojam ujjvalaguṇaṃ tīre tamālālaṅkāraḥ#In the water a dark lotus with bright qualities, And on the bank an ornament made of tamāla leaves.$kuñje kopi kalindaśailaduhituḥ puṃskokilaḥ khelati#A certain male cuckoo was playing in a thicket belonging to the daughter of Mount Kalinda.$

atha kāñcanaśailaśṛṅgavarṣmā gajamegharṣabhabāhunisvanākṣaḥ kṣayamakṣayadharmajātarāgaḥ śaśisiṃhānanavikramaḥ prapede mṛgarājagatistato bhyagacchannṛpatiṃ mantrigaṇairupāsyamānam samitau marutāmiva jvalantaṃ maghavantaṃ tridive sanatkumāraḥ praṇipatya ca sāñjalirbabhāṣe diśa mahyaṃ naradeva sādhvanujñām parivivrajiṣāmi mokṣahetorniyato hyasya janasya viprayogaḥ iti tasya vaco niśamya rājā kariṇevābhihato drumaścacāla kamalapratime ñjalau gṛhītvā vacanaṃ cedamuvāca bāṣpakaṇṭhaḥ pratisaṃhara tāt buddhimetāṃ na hi kālastava dharmasaṃśrayasya vayasi prathame matau calāyāṃ bahudoṣāṃ hi vadanti dharmacaryām viṣayeṣu kutūhalendriyasya vratakhedeṣvasamarthīniścayasya$His body was like the summit of a golden mountain. His eyes rumbled like the trunks of bulls and elephants. Desire was born in him for the indestructible dharma, and like the moon, a lion-faced hero, he entered upon it. With the gait of a king of deer, he approached the king, who was being worshipped by large numbers of his ministers. He was like Maghavan, blazing in the assembly of the Maruts. Sanatkumara saw him in heaven. He prostrated himself and joined his hands in salutation, saying, O god among men! Grant me permission to depart. I will renounce the world in order to attain liberation, For people are bound to be separated from each other. Hearing these words of his, the king shook like a tree struck by an elephant. He joined his hands, which were like lotuses, and in a voice choking with tears, spoke these words. Therefore, withdraw this resolution of yours. This is not the time for resorting to dharma. On Yājña.1.7 the Vīramitrodaya identifies the Śīla of Manu with the ‘Samyakṣaṅkalpajakāma’ of Yājñavalkya.Smṛticandrikā, p.5.—‘Śīla’ connotes freedom from love, hatred and so forth.Medhātithi on Manu, 2.6.—This ‘self-satisfaction’ is meant to be of those only who are ‘learned in the Veda and good’ (‘Vedavidām sādhūnām’), the idea of this being that the ‘source of Dharma’ is based upon the trustworthy character of the persons concerned.When the ‘learned and good’ feel satisfied regarding the righteousness of a certain action, that action must be accepted as right; because such men can never feel satisfied with anything that is wrong.The older treatises however have explained the meaning to be that in oases of optional alternatives that alternative should be adopted in regard to which the man’s own mind feels satisfied. It is said that Dharma practice has many faults In the first period of life when the intellect is unsteady. Curiosity in regard to the objects of sense, incapacity for steadiness in regard to the weariness caused by observances;

atha kāñcanaśailaśṛṅgavarṣmā gajamegharṣabhabāhunisvanākṣaḥ#His body was like the summit of a golden mountain. His eyes rumbled like the trunks of bulls and elephants.$kṣayamakṣayadharmajātarāgaḥ śaśisiṃhānanavikramaḥ prapede#Desire was born in him for the indestructible dharma, and like the moon, a lion-faced hero, he entered upon it.$mṛgarājagatistato bhyagacchannṛpatiṃ mantrigaṇairupāsyamānam#With the gait of a king of deer, he approached the king, who was being worshipped by large numbers of his ministers.$samitau marutāmiva jvalantaṃ maghavantaṃ tridive sanatkumāraḥ#He was like Maghavan, blazing in the assembly of the Maruts. Sanatkumara saw him in heaven.$praṇipatya ca sāñjalirbabhāṣe diśa mahyaṃ naradeva sādhvanujñām#He prostrated himself and joined his hands in salutation, saying, O god among men! Grant me permission to depart.$parivivrajiṣāmi mokṣahetorniyato hyasya janasya viprayogaḥ#I will renounce the world in order to attain liberation, For people are bound to be separated from each other.$iti tasya vaco niśamya rājā kariṇevābhihato drumaścacāla#Hearing these words of his, the king shook like a tree struck by an elephant.$kamalapratime ñjalau gṛhītvā vacanaṃ cedamuvāca bāṣpakaṇṭhaḥ#He joined his hands, which were like lotuses, and in a voice choking with tears, spoke these words.$pratisaṃhara tāt buddhimetāṃ na hi kālastava dharmasaṃśrayasya#Therefore, withdraw this resolution of yours. This is not the time for resorting to dharma.$vayasi prathame matau calāyāṃ bahudoṣāṃ hi vadanti dharmacaryām#It is said that Dharma practice has many faults In the first period of life when the intellect is unsteady.$viṣayeṣu kutūhalendriyasya vratakhedeṣvasamarthīniścayasya#Curiosity in regard to the objects of sense, incapacity for steadiness in regard to the weariness caused by observances;$

rañjako lohitāṅgaśca kampillo raktacūrṇakaḥ kampillako virecī syāt kaṭūṣṇo vraṇanāśanaḥ kaphakāsārtihārī ca jantukrimiharo laghuḥ tutthaṃ nīlāśmajaṃ nīlaṃ haritāśmaṃ ca tutthakam mayūragrīvakaṃ caiva tāmragarbhāmṛtodbhavam mayūratutthaṃ samproktaṃ śikhikaṇṭhaṃ daśāhvayam tutthaṃ kaṭu kaṣāyoṣṇaṃ śvitranetrāmayāpaham viṣadoṣeṣu sarveṣu praśastaṃ vāntikārakam dvitīyaṃ kharparītutthaṃ kharparī rasakaṃ tathā$[] Rañjaka, lohitaṅga, kampilla, raktacūṛṇaka Terminalia bellerica Roxb. ), punarnava (Tinospora cordifolia Willd Miers ex Roxb. ), viḍaṅga (Setaria italica Desmodium gangeticum Dc. Br. Juss), Kampillaka is a purgative, pungent and heat-making in its potency, and proves curative in ulcers. It subdues the deranged Kapha and coughs, is light of digestion, and proves curative in cases of worms in the intestines. Tuttha is obtained from blue stones. Harita stone is of blue colour. ./f ..t.-, Mayura-grīvaka and tāmragarbhajamṛtodbhavam [tāmragarbhajamṛtodbhavam? ] are the varieties of myrobalans. 448Lambert SCHMITHAUSEN1.2. Terminological use Mayūratuṭṭha is said to be the peacocks feather and the one known as Daśa. doch keine auswertbaren) überschneidungen mit den Uv.•Parnllelender Yogllciirnbhümih, wohl aber gemeinsame Textstücke mit denim vorigen dieser Rezension zugeordneten osturkcstanischen Hss.aufweisen:Hs. FL: Vg1. Uv. I, 1 a (v. 1. FL = v. 1. DF).Hs. KA: Vgl. Uv. I, 2 e (v. 1. KA = v. 1. FL); XIII, 13 (Hss. KAund DF konstituieren eine von dcn übrigen Has. abweichende Parallelversion) 60. It is pungent, astringent and hot in its potency, and proves curative in cases of cutaneous affections and of occular affections. In all cases of poisoning, the Vayu-subduing remedies should be employed. The second group of drugs known as the Kharparituttha and the Rasakam consists of Haritaki, Pippali and Sazreyaha; it subdues the deranged Kaphah and proves curative in cases of hemoptysis.

rañjako lohitāṅgaśca kampillo raktacūrṇakaḥ#[] Rañjaka, lohitaṅga, kampilla, raktacūṛṇaka Terminalia bellerica Roxb. ), punarnava (Tinospora cordifolia Willd Miers ex Roxb. ), viḍaṅga (Setaria italica Desmodium gangeticum Dc. Br. Juss),$kampillako virecī syāt kaṭūṣṇo vraṇanāśanaḥ#Kampillaka is a purgative, pungent and heat-making in its potency, and proves curative in ulcers.$kaphakāsārtihārī ca jantukrimiharo laghuḥ#It subdues the deranged Kapha and coughs, is light of digestion, and proves curative in cases of worms in the intestines.$tutthaṃ nīlāśmajaṃ nīlaṃ haritāśmaṃ ca tutthakam#Tuttha is obtained from blue stones. Harita stone is of blue colour.$mayūragrīvakaṃ caiva tāmragarbhāmṛtodbhavam#Mayura-grīvaka and tāmragarbhajamṛtodbhavam [tāmragarbhajamṛtodbhavam? ] are the varieties of myrobalans.$mayūratutthaṃ samproktaṃ śikhikaṇṭhaṃ daśāhvayam#Mayūratuṭṭha is said to be the peacocks feather and the one known as Daśa.$tutthaṃ kaṭu kaṣāyoṣṇaṃ śvitranetrāmayāpaham#It is pungent, astringent and hot in its potency, and proves curative in cases of cutaneous affections and of occular affections.$viṣadoṣeṣu sarveṣu praśastaṃ vāntikārakam#In all cases of poisoning, the Vayu-subduing remedies should be employed.$dvitīyaṃ kharparītutthaṃ kharparī rasakaṃ tathā#The second group of drugs known as the Kharparituttha and the Rasakam consists of Haritaki, Pippali and Sazreyaha; it subdues the deranged Kaphah and proves curative in cases of hemoptysis.$

tathā satyaṃ bravīmy etan nāsti tasya vyatikramaḥ hantāhaṃ gadayābhyetya duryodhanam amarṣaṇam iti sma madhye bhrātṝṇāṃ satyenālabhase gadām tasya te praśame buddhir dhīyate dya paraṃtapa aho yuddhapratīpāni yuddhakāla upasthite paśyasīvāpratīpāni kiṃ tvāṃ bhīr bhīma vindati aho pārtha nimittāni viparītāni paśyasi svapnānte jāgarānte ca tasmāt praśamam icchasi aho nāśaṃsase kiṃ cit puṃstvaṃ klība ivātmani kaśmalenābhipanno si tena te vikṛtaṃ manaḥ udvepate te hṛdayaṃ manas te praviṣīdati ūrustambhagṛhīto si tasmāt praśamam icchasi anityaṃ kila martyasya cittaṃ pārtha calācalam vātavegapracalitā aṣṭhīlā śālmaler iva tavaiṣā vikṛtā buddhir gavāṃ vāg iva mānuṣī manāṃsi pāṇḍuputrāṇāṃ majjayaty aplavān iva$I am telling you this truthfully and there is no exception to this. I will advance against the intolerant Duryodhana and kill him with a club. In the midst of your brothers, I tell you truthfully that you will not be able to obtain this club. O scorcher of enemies! Therefore, your mind is now attracted towards peace. Alas! The time for battle has arrived and they are headed in the direction of the encounter. O Bhima! Why are you frightened? You seem to be gazing at something that is undesirable. O Partha! Alas! You are looking at the portents in a contrary way. At the end of sleep and at the end of waking, therefore do you wish for peace. Like a eunuch, you have no manliness in you. You have been overcome by cowardice. That is the reason your mind has swerved from its normal state. Your heart trembles and your mind is despondent. Your thighs are paralysed. That is the reason you want peace. O Partha! It is said that the minds of mortal beings are temporary and unstable. It was as if the bones of a shalmali tree had been dislodged by the force of a storm. Your intelligence has been distorted, like the human voice of cattle. He is sinking the minds of the sons of Pandu, like one without a boat.

tathā satyaṃ bravīmy etan nāsti tasya vyatikramaḥ#I am telling you this truthfully and there is no exception to this.$hantāhaṃ gadayābhyetya duryodhanam amarṣaṇam#I will advance against the intolerant Duryodhana and kill him with a club.$iti sma madhye bhrātṝṇāṃ satyenālabhase gadām#In the midst of your brothers, I tell you truthfully that you will not be able to obtain this club.$tasya te praśame buddhir dhīyate dya paraṃtapa#O scorcher of enemies! Therefore, your mind is now attracted towards peace.$aho yuddhapratīpāni yuddhakāla upasthite#Alas! The time for battle has arrived and they are headed in the direction of the encounter.$paśyasīvāpratīpāni kiṃ tvāṃ bhīr bhīma vindati#O Bhima! Why are you frightened? You seem to be gazing at something that is undesirable.$aho pārtha nimittāni viparītāni paśyasi#O Partha! Alas! You are looking at the portents in a contrary way.$svapnānte jāgarānte ca tasmāt praśamam icchasi#At the end of sleep and at the end of waking, therefore do you wish for peace.$aho nāśaṃsase kiṃ cit puṃstvaṃ klība ivātmani#Like a eunuch, you have no manliness in you.$kaśmalenābhipanno si tena te vikṛtaṃ manaḥ#You have been overcome by cowardice. That is the reason your mind has swerved from its normal state.$udvepate te hṛdayaṃ manas te praviṣīdati#Your heart trembles and your mind is despondent.$ūrustambhagṛhīto si tasmāt praśamam icchasi#Your thighs are paralysed. That is the reason you want peace.$anityaṃ kila martyasya cittaṃ pārtha calācalam#O Partha! It is said that the minds of mortal beings are temporary and unstable.$vātavegapracalitā aṣṭhīlā śālmaler iva#It was as if the bones of a shalmali tree had been dislodged by the force of a storm.$tavaiṣā vikṛtā buddhir gavāṃ vāg iva mānuṣī#Your intelligence has been distorted, like the human voice of cattle.$manāṃsi pāṇḍuputrāṇāṃ majjayaty aplavān iva#He is sinking the minds of the sons of Pandu, like one without a boat.$

etadyajuḥ svastyayanaṃ dadṛśusta etena yajuṣā nāṣṭrā rakṣāṃsyapahatyaitasya yajuṣo bhaye nāṣṭre nivāte svasti samāśnuvata tatho evaiṣa etena yajuṣā nāṣṭrā rakṣāṃsyapahatyaitasya yajuṣo bhaye nāṣṭre nivāte svasti samaśnute tasmādāha prati panthāmapadmahi svasti gāmanehasam yena viśvāḥ pari dviṣo vṛṇakti vindate vasviti taṃ vā iti haranti anasā parivahanti mahayantyevainametattasmācīrṣṇā vījaṃ harantyanasodāvahanti atha yadapāmante krīṇāti raso vā āpaḥ sarasamevaitatkrīṇātyatha yaddhiraṇyam$They saw this formula as a means of securing prosperity, and by means of that formula they drove away the evil spirits, the Rakshas. The Yagus is for fear, for destruction, for shelter; may ye attain prosperity! By means of this Yajus he is the same as yonder destroyer. By driving away the Rakshas from him, and by reciting this formula he obtains well-being in a place free from danger and evil: for this reason he says. On every path let us go in safety to the lotus pond whereby he encompasses all his foes and finds them. Vasu. The term Vasu stands for the thing possessed of good qualities, and not for that which is devoid of such qualities as those of Goodness, Darkness and Ignorance. The compound vasu is to be expounded as vasu in accordance with Pāṇini, by They carry him away, they say. The pressing-stones carry him about, and thereby magnify him: therefore the pressing-stones are the seed. They carry away; they convey by means of a cart. And the reason why he buys at the end of the water is this. He buys either sap, or water: he thereby buys what is sapful. And as to the gold, it is a substance;--therefore they say, 'He buys that which is sapful. '

etadyajuḥ svastyayanaṃ dadṛśusta etena yajuṣā nāṣṭrā rakṣāṃsyapahatyaitasya#They saw this formula as a means of securing prosperity, and by means of that formula they drove away the evil spirits, the Rakshas.$yajuṣo bhaye nāṣṭre nivāte svasti samāśnuvata tatho evaiṣa etena yajuṣā nāṣṭrā#The Yagus is for fear, for destruction, for shelter; may ye attain prosperity! By means of this Yajus he is the same as yonder destroyer.$rakṣāṃsyapahatyaitasya yajuṣo bhaye nāṣṭre nivāte svasti samaśnute tasmādāha#By driving away the Rakshas from him, and by reciting this formula he obtains well-being in a place free from danger and evil: for this reason he says.$prati panthāmapadmahi svasti gāmanehasam yena viśvāḥ pari dviṣo vṛṇakti vindate#On every path let us go in safety to the lotus pond whereby he encompasses all his foes and finds them.$vasviti#Vasu. The term Vasu stands for the thing possessed of good qualities, and not for that which is devoid of such qualities as those of Goodness, Darkness and Ignorance. The compound vasu is to be expounded as vasu in accordance with Pāṇini, by$taṃ vā iti haranti#They carry him away, they say.$anasā parivahanti mahayantyevainametattasmācīrṣṇā vījaṃ#The pressing-stones carry him about, and thereby magnify him: therefore the pressing-stones are the seed.$harantyanasodāvahanti#They carry away; they convey by means of a cart.$atha yadapāmante krīṇāti#And the reason why he buys at the end of the water is this.$raso vā āpaḥ sarasamevaitatkrīṇātyatha yaddhiraṇyam#He buys either sap, or water: he thereby buys what is sapful. And as to the gold, it is a substance;--therefore they say, 'He buys that which is sapful. '$

tad amānitamṛtyor me yuktaṃ pratyaharodanam deśakālakriyādravyavaśato visphuranty amī sarva eva jagadbhāvā jayaty adhikayatnavān tasmāt pauruṣam āśritya sacchāstrais satsamāgamaiḥ prajñām amalatāṃ nītvā saṃsārāmbunidhiṃ tara prāktanaś caihikaś cemau puruṣārthau phaladrumau aihikaḥ puruṣārthaś ca jayaty abhyadhikas tayoḥ karma yaḥ prāktanaṃ tucchaṃ na nihanti śubhehitaiḥ ajño jantur anīśo sau vāṅmanassukhaduḥkhayoḥ yas tūdāracamatkāras sadācāravihāravān sa niryāti jaganmohān mṛgendraḥ pañjarād iva kaścin māṃ prerayaty evam ity anarthakukalpane yas sthito dṛṣṭam utsṛjya tyājyo sau dūrato dhamaḥ vyavahārasahasrāṇi yāny upāyānti yānti ca$Therefore, since I have dishonoured death, it is fitting that I should weep every day. They manifest due to the influence of place, time, deed and substance. One who tries harder will be able to conquer all the sentiments in the world. Therefore, resort to your manliness and study good texts and associate with the virtuous. With wisdom as a stainless garment, Cross the ocean of saṃsāra. The two aims of life, the present and the past, are like two fruit-trees. Between these two, the pursuit of human goals in this life will be triumphant and the pursuit of what is superior will be triumphant. One who does not overcome a past karma That is insubstantial, Through virtuous deeds done in previous lifetimes, pa 'i P) dang I sred pa 'i snum ; mOo S ga 85b4: Ius (sic; read las) kyi zhing gi gzhi dang I ma rig pa 'imun pa dang I sred pa 'i rlan.102210 23102 4T 1 0.287: 5 52c1 8f: ,* EBfI� �BA Il;iHI �7.K;E;/§lI. An ignorant creature is incapable of controlling its speech, mind, happiness and unhappiness. But one who has vast miraculous powers, Who is disciplined in good conduct and whose dwelling place is excellent, He emerges from the delusion of the world, like a lion from a cage. >(¹54¹)The texts' or teachings of the Buddha bearing on paramar-tha salya or the Absolute Reality are called nitärtha (primary ordirect) and those bearing on samuşlı satya are called neyärtha(secondary, indirect) by the Mādhyamika.Tathatā-TathāgataWe have seen that dharmatā or fathatā is the word used inMadhyamaka philosophy for the Absolute Candrakırtı says,“Yā sā dharmānām dharmatā nāma sawa tatsvarūpam” (P. P. P."116). ""That which is the essential being of all elements of" Somebody is urging me in such and such a way, the assumption of something injurious. He who stays after giving up what is seen, should be abandoned from a distance. There are thousands of transactions that go on and cease.

tad amānitamṛtyor me yuktaṃ pratyaharodanam#Therefore, since I have dishonoured death, it is fitting that I should weep every day.$deśakālakriyādravyavaśato visphuranty amī#They manifest due to the influence of place, time, deed and substance.$sarva eva jagadbhāvā jayaty adhikayatnavān#One who tries harder will be able to conquer all the sentiments in the world.$tasmāt pauruṣam āśritya sacchāstrais satsamāgamaiḥ#Therefore, resort to your manliness and study good texts and associate with the virtuous.$prajñām amalatāṃ nītvā saṃsārāmbunidhiṃ tara#With wisdom as a stainless garment, Cross the ocean of saṃsāra.$prāktanaś caihikaś cemau puruṣārthau phaladrumau#The two aims of life, the present and the past, are like two fruit-trees.$aihikaḥ puruṣārthaś ca jayaty abhyadhikas tayoḥ#Between these two, the pursuit of human goals in this life will be triumphant and the pursuit of what is superior will be triumphant.$karma yaḥ prāktanaṃ tucchaṃ na nihanti śubhehitaiḥ#One who does not overcome a past karma That is insubstantial, Through virtuous deeds done in previous lifetimes,$ajño jantur anīśo sau vāṅmanassukhaduḥkhayoḥ#An ignorant creature is incapable of controlling its speech, mind, happiness and unhappiness.$yas tūdāracamatkāras sadācāravihāravān#But one who has vast miraculous powers, Who is disciplined in good conduct and whose dwelling place is excellent,$sa niryāti jaganmohān mṛgendraḥ pañjarād iva#He emerges from the delusion of the world, like a lion from a cage.$kaścin māṃ prerayaty evam ity anarthakukalpane#Somebody is urging me in such and such a way, the assumption of something injurious.$yas sthito dṛṣṭam utsṛjya tyājyo sau dūrato dhamaḥ#He who stays after giving up what is seen, should be abandoned from a distance.$vyavahārasahasrāṇi yāny upāyānti yānti ca#There are thousands of transactions that go on and cease.$

dhiṅ naḥ prapatanaṃ ghoraṃ kledāntatvamanāthavat tato mandagataḥ pakṣī teṣāṃ prāyopaveśanam aśanīyamivāśaṃsur mahānāyādaśobhanaḥ dehavraścanatuṇḍāgraṃ taṃ vilokyā śubhākaram pāpagocaramātmānamaśocan vānarā muhuḥ jaṭāyuḥ puṇyakṛt pakṣī daṇḍakāraṇyasañcaraḥ kṛtvā rāghavakāryaṃ yaḥ svarārūḍho gnisaṃskṛtaḥ narakasyā vatāro yaṃ pratyakṣo smākamāgataḥ aceṣṭā yadihā nyāyādanenā tsyāmahe vayaṃ hṛdayodaṅkasaṃsthānaṃ kṛtāntānāyasannibham śarīrākhanatuṇḍāgraṃ prāpyāmuṃ śarma durlabham īṣadāḍhyaṅkaro pyeṣa na paratrā śubhakriyā$Shame on our fall, like one without a protector, which will be terrible and will end in moisture. Thereupon the bird, slowly flying away, sat down to starve them. They have proclaimed him as something that should not be eaten. He is more handsome than the great fire. When I saw him, a mine of good fortune, the tip of whose tail was cut off by the tusk of his tortoise, my body became like a lotus that grows at the end of an aeon. BUESCHER, Hartmut (200 8 ) : The Inception of Yogacara- Vij'Flanavada. Wien: OAW.- (20 1 0) : "Vasubandhu's Pancaskandhaka (Review Article)", in: Indo-Iranian Journal 5 3 : 3 3- (20 1 3 ) : "Distinguishing the Two Vasubandhus, the Bha�yakara and the Kosakara, asVijfianavada Authors", in: KRAGH 20 1 3 : 3 6 8-3 96.CANEDO, Jose ( 1 93 7 ) : Zur Wort- und Satzstellung in der alt- und mittelindischen Prosa, � V ""'''''ll:Vandenhoeck & Ruprecht. [fn. 1 998JCHEN I-biau �*-t!';'!; ( 1 997) : ' 1i� J i'!"J��*Rf� : vijfiana � vijfiapti (*"Explanation of [the termJvijnana and vijnapti"), in: i§]j[;{:m��¥a 2 : 1 05-1 20.- ( 1 998): U/E1i�� CP i'!"J i¥fl3't J � (*"The meaning of upadana in the Mind-only school"), in: The apes repeatedly sorrowed that they had been overtaken by sins. Jaṭāyu, a meritorious bird, Was roaming in the Daṇḍaka forest. Having accomplished Rāghavas work, He was consecrated with the fire And sang his songs in a melodious voice. This descent into hell has come before my very eyes. It is because of this reason that we wish to remain here, immobile. O lord of the earth! We have been deprived of our senses and we are afflicted by hunger and thirst. Having said this, they went away, together with their wives. The formation of the heart resembled that of the ocean at the time of the destruction of an enemy. Having reached the tip of his tongue that digs up your body, you will find happiness that is so hard to obtain. This verse is quoted in Vivādaratnākara, (p. There is no greater auspicious rite than that of Āḍyaṅkara.

dhiṅ naḥ prapatanaṃ ghoraṃ kledāntatvamanāthavat#Shame on our fall, like one without a protector, which will be terrible and will end in moisture.$tato mandagataḥ pakṣī teṣāṃ prāyopaveśanam#Thereupon the bird, slowly flying away, sat down to starve them.$aśanīyamivāśaṃsur mahānāyādaśobhanaḥ#They have proclaimed him as something that should not be eaten. He is more handsome than the great fire.$dehavraścanatuṇḍāgraṃ taṃ vilokyā śubhākaram#When I saw him, a mine of good fortune, the tip of whose tail was cut off by the tusk of his tortoise, my body became like a lotus that grows at the end of an aeon.$pāpagocaramātmānamaśocan vānarā muhuḥ#The apes repeatedly sorrowed that they had been overtaken by sins.$jaṭāyuḥ puṇyakṛt pakṣī daṇḍakāraṇyasañcaraḥ#Jaṭāyu, a meritorious bird, Was roaming in the Daṇḍaka forest.$kṛtvā rāghavakāryaṃ yaḥ svarārūḍho gnisaṃskṛtaḥ#Having accomplished Rāghavas work, He was consecrated with the fire And sang his songs in a melodious voice.$narakasyā vatāro yaṃ pratyakṣo smākamāgataḥ#This descent into hell has come before my very eyes.$aceṣṭā yadihā nyāyādanenā tsyāmahe vayaṃ#It is because of this reason that we wish to remain here, immobile. O lord of the earth! We have been deprived of our senses and we are afflicted by hunger and thirst. Having said this, they went away, together with their wives.$hṛdayodaṅkasaṃsthānaṃ kṛtāntānāyasannibham#The formation of the heart resembled that of the ocean at the time of the destruction of an enemy.$śarīrākhanatuṇḍāgraṃ prāpyāmuṃ śarma durlabham#Having reached the tip of his tongue that digs up your body, you will find happiness that is so hard to obtain.$īṣadāḍhyaṅkaro pyeṣa na paratrā śubhakriyā#There is no greater auspicious rite than that of Āḍyaṅkara.$

śukle śukle brahmaṇo hni rasāṅke bde śaśāṅkage jayanollābhadīno sau rājadhānīṃ viveśa saḥ dānātakathaneśasya tanūjāya hanūmate sarvasvakarṣaṇagrāmādhipatyaṃ pradadau nṛpaḥ merakāya dadau bhūbhṛd āsthānāsanasaṃvidam kartuṃ vicāradakṣāya satyāsatyaparīkṣaṇam vivṛddhayavanādhikāravaravipravīrair viṭair bhaṭṭaiḥ kuṭilavartmagair mathitamohitāś ca prajāḥ surejyadhiṣaṇaṃ vicāracaturaṃ paraṃ ṭhakkuraṃ nirīkṣya yuyuje vicārapadanirṇaye merakam senādhipatyaṃ vīrāya ṭhakkurāyogratejase vinnakaparamallekanaurujāya dadau nṛpaḥ ledaryāṃ savyapāraṃ satājarājāya so diśat malleśarājāya dadau mahāgrāmaparamparām viṣayaṃ deyanirmuktaṃ nṛpo py ardhavanābhidham$Brahmās white fire at the time of the bright half of Āṣāḍha, in the month of Bhādrapada when the moon is in the constellation Jyeṣṭhā. Distressed at the prospect of his victory, he returned to the palace. monks who assassinated Maudgalyāyana and who affirmed the non-existence of past action:yat karmābhyatītaṁ tan nāsti.According to the gloss of the Japanese editor, this Sūtra is found in Madhyama 4.10;according to the Vyākhyā, in the Samyuktakāgama. Neither Jātaka 522, nor theDhammapada commentary (x.7), which recounts the death of Maudgalyāyana, gives thename of the Parivrājakas. To Hanūmat, the son of the lord of gifts and charity. The king gave him the lordship of all his agricultural villages. The king gave to Meraka the instruction about seats and residences. He was accomplished in the use of words and could discriminate between what was true and what was false. The people were harassed and bewildered by the heroic brāhmaṇas of the Yavana dynasty, who had extended their authority over the Yavana kingdom in a crooked manner. Having observed the supremely intelligent Meru, skilled in reasoning and possessed of good intellect, he employed him in ascertaining the meaning of the word consideration. vijFiana could, if required by the context, easily be enlarged by the addition of a restrictiveparticle like "matra added either to the word for ' obj ect' or to the action noun. If this waspossible in conservative Abhidharma texts, why not in the Sarhdh, especially if I am right inassuming that the author(s) of the S arhdh had a strong motive, viz., to give the definition a To the brave one, fierce in his energy, And to the one who accepted the generalship. The King gave it to Vīnandaka, who suffered greatly from the sickness of his boat. He pointed out to King Satrājit the left bank of the Ladarī. He gave a succession of great villages to the king of the Mallas. The king also has the title of Ardhodaya.

śukle śukle brahmaṇo hni rasāṅke bde śaśāṅkage#Brahmās white fire at the time of the bright half of Āṣāḍha, in the month of Bhādrapada when the moon is in the constellation Jyeṣṭhā.$jayanollābhadīno sau rājadhānīṃ viveśa saḥ#Distressed at the prospect of his victory, he returned to the palace.$dānātakathaneśasya tanūjāya hanūmate#To Hanūmat, the son of the lord of gifts and charity.$sarvasvakarṣaṇagrāmādhipatyaṃ pradadau nṛpaḥ#The king gave him the lordship of all his agricultural villages.$merakāya dadau bhūbhṛd āsthānāsanasaṃvidam#The king gave to Meraka the instruction about seats and residences.$kartuṃ vicāradakṣāya satyāsatyaparīkṣaṇam#He was accomplished in the use of words and could discriminate between what was true and what was false.$vivṛddhayavanādhikāravaravipravīrair viṭair bhaṭṭaiḥ kuṭilavartmagair mathitamohitāś ca prajāḥ#The people were harassed and bewildered by the heroic brāhmaṇas of the Yavana dynasty, who had extended their authority over the Yavana kingdom in a crooked manner.$surejyadhiṣaṇaṃ vicāracaturaṃ paraṃ ṭhakkuraṃ nirīkṣya yuyuje vicārapadanirṇaye merakam#Having observed the supremely intelligent Meru, skilled in reasoning and possessed of good intellect, he employed him in ascertaining the meaning of the word consideration.$senādhipatyaṃ vīrāya ṭhakkurāyogratejase#To the brave one, fierce in his energy, And to the one who accepted the generalship.$vinnakaparamallekanaurujāya dadau nṛpaḥ#The King gave it to Vīnandaka, who suffered greatly from the sickness of his boat.$ledaryāṃ savyapāraṃ satājarājāya so diśat#He pointed out to King Satrājit the left bank of the Ladarī.$malleśarājāya dadau mahāgrāmaparamparām#He gave a succession of great villages to the king of the Mallas.$viṣayaṃ deyanirmuktaṃ nṛpo py ardhavanābhidham#The king also has the title of Ardhodaya.$

satyavāksomasenānīretadvajrasya māraṇam dṛṣṭapratyayasaṃyuktamuktavānrasakautukī viliptaṃ matkuṇasyāsre saptavāraṃ viśoṣitam kāsamardarasāpūrṇe lohapātre niveśitam saptavāraṃ paridhmātaṃ vajrabhasma bhavetkhalu brahmajyotirmunīndreṇa kramo yaṃ parikīrtitaḥ nīlajyotirlatākande dhṛṣṭaṃ gharme viśoṣitam kṛtakalkena saṃlipya puṭedviṃśativārakam vajracūrṇaṃ bhavedvaryaṃ yojayecca rasādiṣu tadvajraṃ cūrṇayitvātha kiṃciṭṭaṅkaṇasaṃyutam kharabhūnāgasattvena viṃśenāvartate dhruvam triguṇena rasenaiva saṃmardya guṭikīkṛtam mukhe ghṛtaṃ karotyāśu caladdantavibandhanam$Somasena was truthful in speech. He brought about the destruction of the vajra. He was curious to know the taste and spoke words that were full of instinct. The affected part should then be plastered with the blood of a bug and dried up to seven times. It should be kept in an iron vessel filled with the juice of kasamarda. If that is blown seven times, It will indeed become like vajra ashes. When the vajra is blown seven times, It will not be able to issue forth without an ominous sound. This order has been described by the lord of sages as the radiance of Brahmā. It is firmly rooted in a dark-blue lustrous creeper and dried up in the summer. It should then be smeared with the paste of drugs belonging to the Krita-group and wrapped twenty times in a circular cotton swab so as to leave a cicatrix unattended with secretion. 7GBh 55: [...] pañcavimśatitattvajñānam syāt sattvapuruṣānyathākhyātilakṣaṇam idam pra-dhanam iyam buddhir ayam ahankāra imani pañca mahābhūtāni yebhyo 'nyaḥ puruso visadrśaiti/, 'The knowledge of the twenty-five principles is marked by the otherness of spirit and"existence: ""this is matter"", ""this is mind"", ""this is ego"", ""these are the great elements""" würden im ,,Erkenntnisstrom" deponiert, hier nicht ganz eindeutig wäre.Die Aussage von KSi § 20 k a n n natürlich von den späteren Teilen The powders of vajra are the best and can be added to liquids, etc. . The vajra will be broken to pieces And made somewhat of a stain. He will certainly be whirled around By the power of Khara, Bhunāga, and Sattva. It should then be mixed with three times its own weight of liquid and made into boluses. (kàru¤¤atà) and caring for others (anukampà) are sufficiently strong,53as in the case of the Buddha, it may motivate the person who has attained liberation (or is on his way to it) to help others to do the same,5411Journal of Buddhist EthicsVolume 4, 1997:1-74by teaching55 or just by being a model.56 It goes without saying that in The application of the Ghrita in the mouth arrests the falling off of the teeth and brings on loose motions of the teeth.

satyavāksomasenānīretadvajrasya māraṇam#Somasena was truthful in speech. He brought about the destruction of the vajra.$dṛṣṭapratyayasaṃyuktamuktavānrasakautukī#He was curious to know the taste and spoke words that were full of instinct.$viliptaṃ matkuṇasyāsre saptavāraṃ viśoṣitam#The affected part should then be plastered with the blood of a bug and dried up to seven times.$kāsamardarasāpūrṇe lohapātre niveśitam#It should be kept in an iron vessel filled with the juice of kasamarda.$saptavāraṃ paridhmātaṃ vajrabhasma bhavetkhalu#If that is blown seven times, It will indeed become like vajra ashes. When the vajra is blown seven times, It will not be able to issue forth without an ominous sound.$brahmajyotirmunīndreṇa kramo yaṃ parikīrtitaḥ#This order has been described by the lord of sages as the radiance of Brahmā.$nīlajyotirlatākande dhṛṣṭaṃ gharme viśoṣitam#It is firmly rooted in a dark-blue lustrous creeper and dried up in the summer.$kṛtakalkena saṃlipya puṭedviṃśativārakam#It should then be smeared with the paste of drugs belonging to the Krita-group and wrapped twenty times in a circular cotton swab so as to leave a cicatrix unattended with secretion.$vajracūrṇaṃ bhavedvaryaṃ yojayecca rasādiṣu#The powders of vajra are the best and can be added to liquids, etc.$tadvajraṃ cūrṇayitvātha kiṃciṭṭaṅkaṇasaṃyutam#. The vajra will be broken to pieces And made somewhat of a stain.$kharabhūnāgasattvena viṃśenāvartate dhruvam#He will certainly be whirled around By the power of Khara, Bhunāga, and Sattva.$triguṇena rasenaiva saṃmardya guṭikīkṛtam#It should then be mixed with three times its own weight of liquid and made into boluses.$mukhe ghṛtaṃ karotyāśu caladdantavibandhanam#The application of the Ghrita in the mouth arrests the falling off of the teeth and brings on loose motions of the teeth.$

striyo mlecchahṛtāḥ kṛṣṇapreṣitād dālbhyataḥ punaḥ govindaikādaśīṃ śrutvā kṛtvā sārasvate jale nimajjya vāyorvacanāt tyaktadehā divaṃ yayuḥ arjunastu kurukṣetre hārdikyayuyudhānayoḥ sutau sārasvate caiva deśe rājyebhyaṣecayat aniruddhasutaṃ vajraṃ priyaṃ kṛṣṇasya sadguṇam saśūrasenendraprastharājānamakarod vaśī strībālāṃ śca dhanaṃ caiva tasmin saṃ sthāpya phalgunaḥ yayau bhrātḹṛnaśeṣaṃ ca vṛttaṃ teṣāmavarṇayat te cāviyogasamayaṃ smaranto muravairiṇā abhyaṣiñcan bhāgavataṃ mḹahārājye parīkṣitam strīhāriṇāṃ ca mlecchānāṃ vadhāyainamayojayan kṛtaṃ ca tena tat karma voḍhrā paitāmahaṃ dhuram samayaṃ parirakṣadbhirna pārthaireva yat kṛtam vḹasudevapadā spṛṣṭabhūkaṇṭakasamuddhṛtiḥ$The Mleccha women were abducted by Dālbhya, sent by Kṛṣṇa. One who listens to the Govinda-Ekādaśī and bathes in the waters of Sarasvatī. On the instructions of Vayu, they immersed themselves in the water and gave up their bodies. They went to heaven. In Kurukshetra, Arjuna fought with Hardikya and Yuyudhana. one of the fundamental traits of the doctrine: the inseparability of ‘energy'and the 'possessor of energy' · śakti and śaktimat.Utpalavaiṣṇava observes that, in the first verse, jīvanmukti is be-tokened in the very name of the divinity ‘Śamkara’, ‘maker’ (kara-) of 'fe-licity' (śam-), this last understood as the equivalent of śreyas, ‘[ultimate]goal', itself defined as enjoyment (bhoga) and release (apavarga). 15⁰ Ut-palavaiṣṇava continues by pointing out the major components of the ex- He instated his two sons in the kingdom known as Sarasvata. Aniruddhas son Vajra is dear to Kṛṣṇa and has good qualities. O Indra among kings! Through Shurasena, the one who was in control of his senses made him the king of Prastha. Phalguna entrusted the women, children and riches to him. He went to his brothers and told them the remaining part of what had happened. They remembered the time when they would not be separated from Muras enemy. They instated the illustrious Parīkṣit in the kingdom of Malla. They instructed him to kill mlecchas who abduct women. That deed was done by Voḍra, who bore the burden of his forefathers. The Parthas were not the only ones who sought to protect their pledge. The ground was touched by Balarāmas footsteps and the thorns were removed.

striyo mlecchahṛtāḥ kṛṣṇapreṣitād dālbhyataḥ punaḥ#The Mleccha women were abducted by Dālbhya, sent by Kṛṣṇa.$govindaikādaśīṃ śrutvā kṛtvā sārasvate jale#One who listens to the Govinda-Ekādaśī and bathes in the waters of Sarasvatī.$nimajjya vāyorvacanāt tyaktadehā divaṃ yayuḥ#On the instructions of Vayu, they immersed themselves in the water and gave up their bodies. They went to heaven.$arjunastu kurukṣetre hārdikyayuyudhānayoḥ#In Kurukshetra, Arjuna fought with Hardikya and Yuyudhana.$sutau sārasvate caiva deśe rājyebhyaṣecayat#He instated his two sons in the kingdom known as Sarasvata.$aniruddhasutaṃ vajraṃ priyaṃ kṛṣṇasya sadguṇam#Aniruddhas son Vajra is dear to Kṛṣṇa and has good qualities.$saśūrasenendraprastharājānamakarod vaśī#O Indra among kings! Through Shurasena, the one who was in control of his senses made him the king of Prastha.$strībālāṃ śca dhanaṃ caiva tasmin saṃ sthāpya phalgunaḥ#Phalguna entrusted the women, children and riches to him.$yayau bhrātḹṛnaśeṣaṃ ca vṛttaṃ teṣāmavarṇayat#He went to his brothers and told them the remaining part of what had happened.$te cāviyogasamayaṃ smaranto muravairiṇā#They remembered the time when they would not be separated from Muras enemy.$abhyaṣiñcan bhāgavataṃ mḹahārājye parīkṣitam#They instated the illustrious Parīkṣit in the kingdom of Malla.$strīhāriṇāṃ ca mlecchānāṃ vadhāyainamayojayan#They instructed him to kill mlecchas who abduct women.$kṛtaṃ ca tena tat karma voḍhrā paitāmahaṃ dhuram#That deed was done by Voḍra, who bore the burden of his forefathers.$samayaṃ parirakṣadbhirna pārthaireva yat kṛtam#The Parthas were not the only ones who sought to protect their pledge.$vḹasudevapadā spṛṣṭabhūkaṇṭakasamuddhṛtiḥ#The ground was touched by Balarāmas footsteps and the thorns were removed.$

saṃsārabhūmikāyām api pañcakṛtyāni vidhatte tathā hi tad evaṃ vyavahāre pi prabhur dehādim āviśan bhāntam evāntararthaugham icchayā bhāsayed bahiḥ iti pratyabhijñākārikoktārthadṛṣṭyā dehaprāṇādipadaṃ āviśan cidrūpo maheśvaro bahirmukhībhāvāvasare nīlādikam arthaṃ niyatadeśakālāditayā yadā ābhāsayati tadā niyatadeśakālādyābhāsāṃśe asya sraṣṭṛtā anyadeśakālādyābhāsāṃśe asya saṃhartṛtā nīlādyābhāsāṃśe sthāpakatā bhedena ābhāsāṃśe vilayakāritā prakāśaikyena prakāśane anugrahītṛtā yathā ca sadā$Even in the sphere of cyclic existence, there are five acts. For it is in this way that the Veda lays down the rules for the observance of religious rites, e. g., those relating to the performance of śrāddhas and offering of oblations to the Pitṛs during the private recitation of the Gāyatrī-sūtras. In this manner, then, even in ordinary life, the Lord, entering into the body etc., does not discharge the functions of an embodied being, even though he may have done all that is laid down in the scriptures as to be done by his very own Self;nor does he discharge the functions of a non-embodied The internal stream of things which is shining should be reflected externally as one pleases. The author of the Nyâya-sūtra has also said to this effect :- 'When a person enters into the body, prāna, &c., he acquires the form of consciousness through the perception of the objects referred to by the term 'pratyabhijñākārikā' (i. e. Maheśvara manifests the objects such as blue etc. at a particular time and place on the occasion of their manifestation externally. Buddhism employs the traditional phraseology (Upanishads) and is at great pains to interpretit.339. The Vyākhyā (with an unclear reading) gives Mähakimätar. In Saṁyutta, iv.72, the hearer ofthis discourse is Mālunkyaputta (Māluṁkyā). Tibetan: mchod byed kyi ma can. Paramărtha:mo-lo-chih-mu, which supposes a reading Māhakimätar; P'u-kuang: man-mu✪(man: When it manifests itself, then the creator determines the portion of its manifestation as restricted to particular time and place etc. It has the power of annihilation over what appears at other times and places. It establishes in a part of the manifestation of blue etc. On account of difference, it is caused to dissolve in the aspect of manifestation. did he do [beforehand] and where did he obtain it from?' (It is in Matanga vidyāpāda2:1 that Ramakantha finds the statement of the sambandha, abhidheya, and so forth.)It is however also possible that because each tantra begins differently, each onerequires different commentarial treatment. Thus there is no need to suppose a differenceof opinion between Nārāyaṇakantha and Ramakantha. Helped in its illumination by the unity of light. How is that? always.

saṃsārabhūmikāyām api pañcakṛtyāni#Even in the sphere of cyclic existence, there are five acts.$vidhatte tathā hi#For it is in this way that the Veda lays down the rules for the observance of religious rites, e. g., those relating to the performance of śrāddhas and offering of oblations to the Pitṛs during the private recitation of the Gāyatrī-sūtras.$tad evaṃ vyavahāre pi prabhur dehādim āviśan#In this manner, then, even in ordinary life, the Lord, entering into the body etc., does not discharge the functions of an embodied being, even though he may have done all that is laid down in the scriptures as to be done by his very own Self;nor does he discharge the functions of a non-embodied$bhāntam evāntararthaugham icchayā bhāsayed bahiḥ#The internal stream of things which is shining should be reflected externally as one pleases.$iti pratyabhijñākārikoktārthadṛṣṭyā dehaprāṇādipadaṃ āviśan cidrūpo#The author of the Nyâya-sūtra has also said to this effect :- 'When a person enters into the body, prāna, &c., he acquires the form of consciousness through the perception of the objects referred to by the term 'pratyabhijñākārikā' (i. e.$maheśvaro bahirmukhībhāvāvasare nīlādikam arthaṃ niyatadeśakālāditayā#Maheśvara manifests the objects such as blue etc. at a particular time and place on the occasion of their manifestation externally.$yadā ābhāsayati tadā niyatadeśakālādyābhāsāṃśe asya sraṣṭṛtā#When it manifests itself, then the creator determines the portion of its manifestation as restricted to particular time and place etc.$anyadeśakālādyābhāsāṃśe asya saṃhartṛtā#It has the power of annihilation over what appears at other times and places.$nīlādyābhāsāṃśe sthāpakatā#It establishes in a part of the manifestation of blue etc.$bhedena ābhāsāṃśe vilayakāritā#On account of difference, it is caused to dissolve in the aspect of manifestation.$prakāśaikyena prakāśane anugrahītṛtā#Helped in its illumination by the unity of light.$yathā ca sadā#How is that? always.$

mardanājjāyate piṣṭī nātra kāryā vicāraṇā muṇḍīniryāsake nāgaṃ bahuśastu niṣecayet tenābhrakaṃ tu saṃplāvya bhūyobhūyaḥ puṭe dahet citrakārdrakamūlānām ekaikena tu saptadhā plāvitavyaṃ prayatnena gandhakābhrakacūrṇakam nāgaśuṇḍīrasastanya rajoluṅgāmlabhāvitam ṣoḍaśāṃśena tadvattaṃ dolāyāṃ tu caredrasaḥ catuḥṣaṣṭiguṇaṃ devi dvātriṃśadguṇameva vā athavā ṣoḍaśaguṇaṃ tathāṣṭaguṇameva vā caturguṇaṃ vā dviguṇaṃ samaṃ vā cārayet priye paramabhrakasattvasya jāraṇaṃ śṛṇu pārvati vyomasattvaṃ samāṃśena tāpyasattvena saṃyutam$No doubt should be entertained in this matter that by rubbing the body of the child, it would give rise to a crushed placenta. The serpent should be sprinkled many times in the exudation of the muñja grass. Having flooded the cloud with that, it should be repeatedly burnt in its cavity. One part of each of the roots of Citraka and Ardraka should be divided into seven equal parts and boiled down to a quarter part of the original quantity. [] The decoction thus prepared should be used for sprinkling over the affected locality in cases of hemoptysis, fever, asthma, cough, asthma, burning The powder of gandhaka and abhraka should be carefully inhaled. It should then be soaked in the decoction of Naga-shuni and pulverised Nagaraja taken with Lunga and Kanjika. In the same way, one-sixteenth portion of the fluid would move on a swing. O goddess, it shall be either sixty-four times or thirty-two times more efficacious. Or sixteen or eight times as much. O Dear one! One should do quadruple or double or equal. O Pārvatī, listen to the paramour of the cloud-souled one. The quality of space is endowed with a part of the quality of heat.

mardanājjāyate piṣṭī nātra kāryā vicāraṇā#No doubt should be entertained in this matter that by rubbing the body of the child, it would give rise to a crushed placenta.$muṇḍīniryāsake nāgaṃ bahuśastu niṣecayet#The serpent should be sprinkled many times in the exudation of the muñja grass.$tenābhrakaṃ tu saṃplāvya bhūyobhūyaḥ puṭe dahet#Having flooded the cloud with that, it should be repeatedly burnt in its cavity.$citrakārdrakamūlānām ekaikena tu saptadhā#One part of each of the roots of Citraka and Ardraka should be divided into seven equal parts and boiled down to a quarter part of the original quantity. [] The decoction thus prepared should be used for sprinkling over the affected locality in cases of hemoptysis, fever, asthma, cough, asthma, burning$plāvitavyaṃ prayatnena gandhakābhrakacūrṇakam#The powder of gandhaka and abhraka should be carefully inhaled.$nāgaśuṇḍīrasastanya rajoluṅgāmlabhāvitam#It should then be soaked in the decoction of Naga-shuni and pulverised Nagaraja taken with Lunga and Kanjika.$ṣoḍaśāṃśena tadvattaṃ dolāyāṃ tu caredrasaḥ#In the same way, one-sixteenth portion of the fluid would move on a swing.$catuḥṣaṣṭiguṇaṃ devi dvātriṃśadguṇameva vā#O goddess, it shall be either sixty-four times or thirty-two times more efficacious.$athavā ṣoḍaśaguṇaṃ tathāṣṭaguṇameva vā#Or sixteen or eight times as much.$caturguṇaṃ vā dviguṇaṃ samaṃ vā cārayet priye#O Dear one! One should do quadruple or double or equal.$paramabhrakasattvasya jāraṇaṃ śṛṇu pārvati#O Pārvatī, listen to the paramour of the cloud-souled one.$vyomasattvaṃ samāṃśena tāpyasattvena saṃyutam#The quality of space is endowed with a part of the quality of heat.$

sabhāṃ virāṭasya tato bhijagmuḥ hate duryodhane caiva hate sainye ca sarvaśaḥ dhṛtarāṣṭro mahārājaḥ śrutvā kim akaron mune tathaiva kauravo rājā dharmaputro mahāmanāḥ kṛpaprabhṛtayaś caiva kim akurvata te trayaḥ aśvatthāmnaḥ śrutaṃ karma śāpaś cānyonyakāritaḥ vṛttāntam uttaraṃ brūhi yad abhāṣata saṃjayaḥ hate putraśate dīnaṃ chinnaśākham iva drumam putraśokābhisaṃtaptaṃ dhṛtarāṣṭraṃ mahīpatim dhyānamūkatvam āpannaṃ cintayā samabhiplutam abhigamya mahāprājñaḥ saṃjayo vākyam abravīt kiṃ śocasi mahārāja nāsti śoke sahāyatā akṣauhiṇyo hatāś cāṣṭau daśa caiva viśāṃ pate nirjaneyaṃ vasumatī śūnyā saṃprati kevalā nānādigbhyaḥ samāgamya nānādeśyā narādhipāḥ sahitās tava putreṇa sarve vai nidhanaṃ gatāḥ pitṝṇāṃ putrapautrāṇāṃ jñātīnāṃ suhṛdāṃ tathā$Yonezawa 2004: 123, 137 [fol.2a6]).251 The inference appears in the PP commentary on MMK II.1b which reads agatam naiva gamyate. They then went to Viratas assembly hall. Duryodhana has been killed and all the soldiers have been slain. O sage! On hearing this, what did the great king, Dhritarashtra, do? The great-minded Kourava, the king who was Dharmas son, was also like that. What did those three, Kripa and the others, do? I have heard about Ashvatthamas deed and the mutual curse that they had brought about. After this, tell me what Sanjaya has said. 智知,除 Medhātithi rightly remarks that the triplication cannot apply to the Kṣatriya’s girdle; as on triplication the bowstring would cease to be a ‘bowstring.Govindarāja agrees with him.So also Madanapārijāta (p.20) and Vīramitrodaya (Saṃskāra; p.432), Rāghavānanda explains that as the bow-string itself is a triplicated cord, no further triplication would be necessary.The ‘Muñja’ grass, in Northern India called muṃja, is, as Burnell notes, the Saccarum Sara of the botanists.Madanapārijāta (p.20) explains that the Muñja has ‘tejanī’ as its other name; and a foot-note adds that it is what is called muragā. When one hundred of my sons were slain, I was miserable, like a tree with its branches lopped off. Dhritarashtra, lord of the earth, was tormented by grief on account of his sons. He was benumbed in his meditations and overwhelmed by thoughts. The immensely wise Sanjaya went to him and spoke these words. O great king! Why are you grieving? There is no help at a time of sorrow. O lord of the earth! Eighteen akshouhinis have been slain. This land is uninhabited. It is now empty and desolate. The lords of men have arrived from many directions and many countries. All of them, together with your son, have confronted their death. Fathers, sons, grandsons, kin and well-wishers.

sabhāṃ virāṭasya tato bhijagmuḥ#They then went to Viratas assembly hall.$hate duryodhane caiva hate sainye ca sarvaśaḥ#Duryodhana has been killed and all the soldiers have been slain.$dhṛtarāṣṭro mahārājaḥ śrutvā kim akaron mune#O sage! On hearing this, what did the great king, Dhritarashtra, do?$tathaiva kauravo rājā dharmaputro mahāmanāḥ#The great-minded Kourava, the king who was Dharmas son, was also like that.$kṛpaprabhṛtayaś caiva kim akurvata te trayaḥ#What did those three, Kripa and the others, do?$aśvatthāmnaḥ śrutaṃ karma śāpaś cānyonyakāritaḥ#I have heard about Ashvatthamas deed and the mutual curse that they had brought about.$vṛttāntam uttaraṃ brūhi yad abhāṣata saṃjayaḥ#After this, tell me what Sanjaya has said.$hate putraśate dīnaṃ chinnaśākham iva drumam#When one hundred of my sons were slain, I was miserable, like a tree with its branches lopped off.$putraśokābhisaṃtaptaṃ dhṛtarāṣṭraṃ mahīpatim#Dhritarashtra, lord of the earth, was tormented by grief on account of his sons.$dhyānamūkatvam āpannaṃ cintayā samabhiplutam#He was benumbed in his meditations and overwhelmed by thoughts.$abhigamya mahāprājñaḥ saṃjayo vākyam abravīt#The immensely wise Sanjaya went to him and spoke these words.$kiṃ śocasi mahārāja nāsti śoke sahāyatā#O great king! Why are you grieving? There is no help at a time of sorrow.$akṣauhiṇyo hatāś cāṣṭau daśa caiva viśāṃ pate#O lord of the earth! Eighteen akshouhinis have been slain.$nirjaneyaṃ vasumatī śūnyā saṃprati kevalā#This land is uninhabited. It is now empty and desolate.$nānādigbhyaḥ samāgamya nānādeśyā narādhipāḥ#The lords of men have arrived from many directions and many countries.$sahitās tava putreṇa sarve vai nidhanaṃ gatāḥ#All of them, together with your son, have confronted their death.$pitṝṇāṃ putrapautrāṇāṃ jñātīnāṃ suhṛdāṃ tathā#Fathers, sons, grandsons, kin and well-wishers.$

sā snehāttena pitrāhaṃ nīyamānā kulādriṣu teṣu teṣu sadākrīḍaṃ divyopavanabhūmiṣu ekadā ca samaṃ sakhyā krīḍantī kapiśabhruvā adrākṣamaṭṭahāsākhyaṃ kailāse yakṣaputrakam so pi māṃ sakhimadhyastho dṛṣṭavānatha tatkṣaṇam jātāvāvāṃ kilānyonyarūpākṛṣṭavilocanau taddṛṣṭvā tulyasaṃyogamavetyāhūya cātra tam sadyo ṣṭahāsaṃ tātena vivāho nau viniścitaḥ sthāpite lagnadivase tāte māmanayadgṛham aṭṭahāso pi muditaḥ samitraḥ svagṛhānagāt anyedyuś ca viṣaṇṇeva kapiśabhrūḥ sakhī mama āgātsamīpaṃ pṛṣṭā ca kṛcchrādevam abhāṣata anākhyeyamapīdaṃ te kathayāmyapriyaṃ sakhi adyāyāntyā mayā dṛṣṭaḥ so ṭṭahāso varastava$Out of affection towards me, my father was taking me to the mountainous regions known as Kulagiri. I always enjoyed myself in those divine groves. One day she was playing with her friend Kapiśabhrū. On Mount Kailāsa I saw Aṭṭahāsa, a young yakṣa. And he, standing in the midst of his ladies-in-waiting, saw me that very moment. We two are born, they say, with our eyes attracted by each others beauty. When he sees it, he knows that the conjunction is identical. He summons him and asks, O fortunate one! What are you waiting for? The hunter replies, O fortunate one! O fortunate one! I am waiting for the moment when you will be united with me in your womb. Having Our father has decided on our marriage in eight days. When the auspicious day was fixed, my father took me home. And Aṭṭahāsa rejoiced, and went with his friends to his own home. And the next day my friend Kapiśabhrū was plunged in despair. She came up to him, and when questioned, she reluctantly made the following answer. O friend! Though it should not have been said, I am telling you something that is unpleasant. Today, as you were coming, I saw your excellent smile.

sā snehāttena pitrāhaṃ nīyamānā kulādriṣu#Out of affection towards me, my father was taking me to the mountainous regions known as Kulagiri.$teṣu teṣu sadākrīḍaṃ divyopavanabhūmiṣu#I always enjoyed myself in those divine groves.$ekadā ca samaṃ sakhyā krīḍantī kapiśabhruvā#One day she was playing with her friend Kapiśabhrū.$adrākṣamaṭṭahāsākhyaṃ kailāse yakṣaputrakam#On Mount Kailāsa I saw Aṭṭahāsa, a young yakṣa.$so pi māṃ sakhimadhyastho dṛṣṭavānatha tatkṣaṇam#And he, standing in the midst of his ladies-in-waiting, saw me that very moment.$jātāvāvāṃ kilānyonyarūpākṛṣṭavilocanau#We two are born, they say, with our eyes attracted by each others beauty.$taddṛṣṭvā tulyasaṃyogamavetyāhūya cātra tam#When he sees it, he knows that the conjunction is identical. He summons him and asks, O fortunate one! What are you waiting for? The hunter replies, O fortunate one! O fortunate one! I am waiting for the moment when you will be united with me in your womb. Having$sadyo ṣṭahāsaṃ tātena vivāho nau viniścitaḥ#Our father has decided on our marriage in eight days.$sthāpite lagnadivase tāte māmanayadgṛham#When the auspicious day was fixed, my father took me home.$aṭṭahāso pi muditaḥ samitraḥ svagṛhānagāt#And Aṭṭahāsa rejoiced, and went with his friends to his own home.$anyedyuś ca viṣaṇṇeva kapiśabhrūḥ sakhī mama#And the next day my friend Kapiśabhrū was plunged in despair.$āgātsamīpaṃ pṛṣṭā ca kṛcchrādevam abhāṣata#She came up to him, and when questioned, she reluctantly made the following answer.$anākhyeyamapīdaṃ te kathayāmyapriyaṃ sakhi#O friend! Though it should not have been said, I am telling you something that is unpleasant.$adyāyāntyā mayā dṛṣṭaḥ so ṭṭahāso varastava#Today, as you were coming, I saw your excellent smile.$

nāsatyābhyāṃ barhiriva pra vṛñje stomāniyarmyabhriyeva vātaḥ yāvarbhagāya vimadāya jāyāṃ senājuvā nyūhatūrathena vīḷupatmabhirāśuhemabhirvā devānāṃ vā jūtibhiḥ śāśadānā tad rāsabho nāsatyā sahasramājā yamasya pradhane jigāya tugro ha bhujyumaśvinodameghe rayiṃ na kaścin mamṛvānavāhāḥ tamūhathurnaubhirātmanvatībhirantarikṣaprudbhirapodakābhiḥ tisraḥ kṣapastrirahātivrajadbhirnāsatyā bhujyumūhathuḥ pataṃgaiḥ samudrasya dhanvannārdrasya pāre tribhī rathaiḥ śatapadbhiḥ ṣaḷaśvaiḥ anārambhaṇe tadavīrayethāmanāsthāne agrabhaṇe samudre yadaśvinā ūhathurbhujyumastaṃ śatāritrāṃ nāvamātasthivāṃsam$With Nāsatyas like a straw I clasp the praise-songs, Like wind with a wick. und der natürlichen Vielfalt vor der drohenden Zerstörung durch denMenschen kein Motiv. Die Natur ist, als Teil der vergänglichen Welt undin Anbetracht ihrer dunklen Seiten, leidvoll und somit kein Wert an sich.Andererseits motiviert die Daseinsanalyse des älteren Buddhismus aberebensowenig ein fortschrittsgläubiges Sich-die-Natur-untertan-Machen,da die essentielle Leidhaftigkeit des Daseins in der Welt nicht zu ändernist, schon gar nicht mit äußeren Mitteln.Aber muß es nicht, im Sinne der Haltung des allumfassenden Mitleids To Yâvarbhâga, to Vimada's wife, with the new chariot driven by his army. 121122123124 They are swift and as swift as the speed of the wind, or those made out of molten gold or the speed of the gods. O lord of the earth! I will slay them with spears that have the form of lapis lazuli, decorated with gold plates and adorned with gems. and absorption, of samsāra and nirvāṇa. This is the unity of Wisdom andMeans which remains unharmed by this twofold process of originationand dissolution, for Means is the origination and Wisdom the dissolution.¹One need not doubt the effectiveness of such concentration, if practised regard to the relations of words. Because, in the first place, according to the Mīmān.saka, no such assertion is necessary; as young boys come to comprehend the meanings The ass Nāsatya won the thousand goats in the battle of Yama. The strong hath shed his arm in the cloud, O Açvins; none of the bearers of the hymn hath destroyed his wealth. They brought him in their own boats that leapt up into the sky and floated away from the water. For three nights, for three days running insects carried off Nāsatī's arm. Dhanvantari was on the other side of the ocean, with three chariots, a hundred infantry and six horses. In the absence of enterprise, in the absence of heroism, in the absence of mental intensity, in the absence of speech, in the absence of effort, in the absence of mindfulness, in the absence of concentration, in the absence of thought, in the absence of energy, in the absence of reflection, in the When the Asvins lifted up their arms, Like those of Satrāta, they did not slight the foe.

nāsatyābhyāṃ barhiriva pra vṛñje stomāniyarmyabhriyeva vātaḥ#With Nāsatyas like a straw I clasp the praise-songs, Like wind with a wick.$yāvarbhagāya vimadāya jāyāṃ senājuvā nyūhatūrathena#To Yâvarbhâga, to Vimada's wife, with the new chariot driven by his army.$vīḷupatmabhirāśuhemabhirvā devānāṃ vā jūtibhiḥ śāśadānā#They are swift and as swift as the speed of the wind, or those made out of molten gold or the speed of the gods. O lord of the earth! I will slay them with spears that have the form of lapis lazuli, decorated with gold plates and adorned with gems.$tad rāsabho nāsatyā sahasramājā yamasya pradhane jigāya#The ass Nāsatya won the thousand goats in the battle of Yama.$tugro ha bhujyumaśvinodameghe rayiṃ na kaścin mamṛvānavāhāḥ#The strong hath shed his arm in the cloud, O Açvins; none of the bearers of the hymn hath destroyed his wealth.$tamūhathurnaubhirātmanvatībhirantarikṣaprudbhirapodakābhiḥ#They brought him in their own boats that leapt up into the sky and floated away from the water.$tisraḥ kṣapastrirahātivrajadbhirnāsatyā bhujyumūhathuḥ pataṃgaiḥ#For three nights, for three days running insects carried off Nāsatī's arm.$samudrasya dhanvannārdrasya pāre tribhī rathaiḥ śatapadbhiḥ ṣaḷaśvaiḥ#Dhanvantari was on the other side of the ocean, with three chariots, a hundred infantry and six horses.$anārambhaṇe tadavīrayethāmanāsthāne agrabhaṇe samudre#In the absence of enterprise, in the absence of heroism, in the absence of mental intensity, in the absence of speech, in the absence of effort, in the absence of mindfulness, in the absence of concentration, in the absence of thought, in the absence of energy, in the absence of reflection, in the$yadaśvinā ūhathurbhujyumastaṃ śatāritrāṃ nāvamātasthivāṃsam#When the Asvins lifted up their arms, Like those of Satrāta, they did not slight the foe.$

sadyojātādivaktrāṇi hṛdādyaṅgāni pañca ca ṣaṭkṛtvo nyasya ṣaṭtriṃśannyāsaṃ kuryāddharāditaḥ parāparāyā vailomyāddharāyāṃ syātpadatrayam tato jalādahaṅkāre pañcāṣṭakasamāśrayāt padāni pañca dhīmūlapuṃrāgākhye traye trayam ekaṃ tvaśuddhavitkāladvaye caikaṃ niyāmake kalāmāyādvaye caikaṃ padamuktamiha kramāt vidyeśvarasadāśaktiśiveṣu padapañcakam ekonaviṃśatiḥ seyaṃ padānāṃ syātparāparā sārdhaṃ caikaṃ caikaṃ sārdhaṃ dve dve śaśī dṛgatha yugmam trāṇi dṛgabdhiścandraḥ śrutiḥ śaśī pañca vidhumahaścandrāḥ ekānnaviṃśatau syādakṣarasaṃkhyā padeṣviyaṃ devyāḥ haldvayayutavasucitraguparisaṃkhyātasvavarṇāyāḥ$The faces Sadyojāta etc. and the five organs of the body beginning with the heart. After having located six times, the location should be done thirty-six times commencing with Hara. Three words would be on the earth from the reverse of the parāparā. Then from water to the ego, which is resorted to by the five octaves. The terms are five in number. Three in the set of three known as dhi, mūla and puruṣarāga. pativirato hoti: t: c~ IIM/1milli1i~IJ~tvJ 36 G h LI, , .;, 1l!iii'M' i5 ;;, L: C: t;tel:> ;;, IJ>.DN III: 82; MN I: 314 f (T I: 712e23 C: 713a4); One kind of determination is made in respect of the impure person and one kind of determination in respect of the two periods of time. In the case of both kalā and māyā, a single word has been used here in order. Vidyeśvara, Sadāśakti and Śiva should be placed in the five chambers. It consists of nineteen [] Padas which is called Parāparā. Sārdhat and Ekadhān, Sārdhakeśaḥ and Dveṣaḥ [Sārdhakeśa], Śaśinīdrik and Yūpam [Yūpam? ] are synonyms. Trāṇi, Dṛṣabdhi, Candra, Śruti, Śaśin, Pañcavidhuhā and Candrāḥ [Candrāṇa]. The number of syllables in the words of the goddess consists of twenty-one. Hāla, Dvayut, Vasu, Citragupta and others of the same caste as her husband.

sadyojātādivaktrāṇi hṛdādyaṅgāni pañca ca#The faces Sadyojāta etc. and the five organs of the body beginning with the heart.$ṣaṭkṛtvo nyasya ṣaṭtriṃśannyāsaṃ kuryāddharāditaḥ#After having located six times, the location should be done thirty-six times commencing with Hara.$parāparāyā vailomyāddharāyāṃ syātpadatrayam#Three words would be on the earth from the reverse of the parāparā.$tato jalādahaṅkāre pañcāṣṭakasamāśrayāt#Then from water to the ego, which is resorted to by the five octaves.$padāni pañca dhīmūlapuṃrāgākhye traye trayam#The terms are five in number. Three in the set of three known as dhi, mūla and puruṣarāga.$ekaṃ tvaśuddhavitkāladvaye caikaṃ niyāmake#One kind of determination is made in respect of the impure person and one kind of determination in respect of the two periods of time.$kalāmāyādvaye caikaṃ padamuktamiha kramāt#In the case of both kalā and māyā, a single word has been used here in order.$vidyeśvarasadāśaktiśiveṣu padapañcakam#Vidyeśvara, Sadāśakti and Śiva should be placed in the five chambers.$ekonaviṃśatiḥ seyaṃ padānāṃ syātparāparā#It consists of nineteen [] Padas which is called Parāparā.$sārdhaṃ caikaṃ caikaṃ sārdhaṃ dve dve śaśī dṛgatha yugmam#Sārdhat and Ekadhān, Sārdhakeśaḥ and Dveṣaḥ [Sārdhakeśa], Śaśinīdrik and Yūpam [Yūpam? ] are synonyms.$trāṇi dṛgabdhiścandraḥ śrutiḥ śaśī pañca vidhumahaścandrāḥ#Trāṇi, Dṛṣabdhi, Candra, Śruti, Śaśin, Pañcavidhuhā and Candrāḥ [Candrāṇa].$ekānnaviṃśatau syādakṣarasaṃkhyā padeṣviyaṃ devyāḥ#The number of syllables in the words of the goddess consists of twenty-one.$haldvayayutavasucitraguparisaṃkhyātasvavarṇāyāḥ#Hāla, Dvayut, Vasu, Citragupta and others of the same caste as her husband.$

varśā va ayagnāsirodāsīnyadhāturvata yathā gṛhaṃ parigṛsvāste kṣetraṃ parigṛdyasti va atha sāsiraudāsīnpe la vacanasta va paramātmā saṃvṛtaḥ san navadvāre pure sapta śīrṣaṇyāni dvārāṇi dve nāsike dve netre tathā kṣotre mukham ekam adhastād dve pāyūpasthe pure śarīre dehī naiva kurvann akārayan dehasambandhasya nivṛttatvāt$Like the rain, like the thunder, like the lightning, like the thunder, like the thunder, like the thunder, like the thunder, like the thunder, like the clouds, like the rains, like the clouds, like the sky, like the earth, like the waters, like the sea, like the wind, like the ocean, Alas, Agni, your home is like a field of wheat that has been embraced! There's someone who's embracing her, and she's crying out for help! Then he summoned the spies, disguised as mendicants, bards, and panegyrists, and struck them on their faces with arrows that had been sharpened on stone, blazing like the flames of fire, and struck them on their backs with arrows that had been sharpened on stone. Your words, Sire, are not false! In the city with its nine gates, there are seven doors that lead to the head. There are two nostrils, two eyes and one kshetra. There is one mouth and two below that. in the anus and the penis. In earlier times, when the soul was in the body, it did not act, or cause anything to be done. because all connection with the body has ceased.

varśā va#Like the rain, like the thunder, like the lightning, like the thunder, like the thunder, like the thunder, like the thunder, like the thunder, like the clouds, like the rains, like the clouds, like the sky, like the earth, like the waters, like the sea, like the wind, like the ocean,$ayagnāsirodāsīnyadhāturvata yathā gṛhaṃ parigṛsvāste kṣetraṃ#Alas, Agni, your home is like a field of wheat that has been embraced!$parigṛdyasti va#There's someone who's embracing her, and she's crying out for help!$atha sāsiraudāsīnpe la#Then he summoned the spies, disguised as mendicants, bards, and panegyrists, and struck them on their faces with arrows that had been sharpened on stone, blazing like the flames of fire, and struck them on their backs with arrows that had been sharpened on stone.$vacanasta va#Your words, Sire, are not false!$paramātmā saṃvṛtaḥ san navadvāre pure sapta śīrṣaṇyāni dvārāṇi#In the city with its nine gates, there are seven doors that lead to the head.$dve nāsike dve netre tathā kṣotre mukham ekam adhastād dve#There are two nostrils, two eyes and one kshetra. There is one mouth and two below that.$pāyūpasthe#in the anus and the penis.$pure śarīre dehī naiva kurvann akārayan#In earlier times, when the soul was in the body, it did not act, or cause anything to be done.$dehasambandhasya nivṛttatvāt#because all connection with the body has ceased.$

kṛpādibuddhayastāsāṃ satyabhyāse kutaḥ sthitiḥ na caivaṃ laṅghanādeva laṅghanaṃ balayatnayoḥ taddhetvoḥ sthitaśaktitvāllaṅ ghanasya sthitātmatā tasyādau dehavaiguṇyāt paścādvadavilaṅghanam śanairyatnena vaiguṇye niraste svabale sthitiḥ kṛpā svabījaprabhavā svabījaprabhavairna cet vipakṣairbādhyate citte prayātyatyantasātmatām tathā hi mūlamabhyāsaḥ pūrvaḥ pūrvaḥ parasya tu kṛpāvairāgyabodhādeścittadharmasya pāṭave$When they are repeatedly practised, how can there be any stability in their cognitions, such as those of compassion and the like? The answer to this is provided by the following Text: As a matter of fact, it is only when we have got to practise these feelings that we have the notion of compassion; and The jumping is not merely the act of jumping, but the jumping of strength and effort. ~('F&I.:~~~t:t1'R-tfi'iJ~I.: r1fI'~f~J ~~~~t~~~n~",,~iJ c? tJ' ~ ~ ? ~ ~ li. ~.:s -f ~,~.*1Wfl~fr1ffltltJ) -e-n~~t:PI': ttl!5F ~ h ~\.,~ tJ' c? tJ'l.:tlttJ'"? ~~'~o :to-f t; < ~ ~ -rt11U~1l€ .$ ~ L- ~ ~~*tttJ1fJ13 S I.: ~ h Q i:. ~ ,.: J: ~ ~ -r itS ~o t....tJ, ~ -f h -"(' t (vijflälla-) pari~läma~ ~, j 1!lt~~ J: ? I,:'ff~-e. t....tJ, t lij;«(lmrr1Jfc~ ;lff~ffllf.I.:-J:.I': 51rn L- t-: The nature of the dense thing is that it has a lasting form, because the two causes of these have their potencies restricted. I shall describe the jumping first due to the defect in the body and then. Gradually, with great effort, the bad qualities are restrained and ones own strength is sustained. If compassion proceeds from one's own seeds, and not from those which are born from one's own seeds, then there would be no need to say that compassion proceeds from one's own seeds. The mind is tormented by its opponents And becomes utterly one-sided. For example, repetition is the root, each preceding one of the succeeding ones. Compassion, non-attachment, understanding and so on are the characteristics of the mind for its clarity.

kṛpādibuddhayastāsāṃ satyabhyāse kutaḥ sthitiḥ#When they are repeatedly practised, how can there be any stability in their cognitions, such as those of compassion and the like? The answer to this is provided by the following Text: As a matter of fact, it is only when we have got to practise these feelings that we have the notion of compassion; and$na caivaṃ laṅghanādeva laṅghanaṃ balayatnayoḥ#The jumping is not merely the act of jumping, but the jumping of strength and effort.$taddhetvoḥ sthitaśaktitvāllaṅ ghanasya sthitātmatā#The nature of the dense thing is that it has a lasting form, because the two causes of these have their potencies restricted.$tasyādau dehavaiguṇyāt paścādvadavilaṅghanam#I shall describe the jumping first due to the defect in the body and then.$śanairyatnena vaiguṇye niraste svabale sthitiḥ#Gradually, with great effort, the bad qualities are restrained and ones own strength is sustained.$kṛpā svabījaprabhavā svabījaprabhavairna cet#If compassion proceeds from one's own seeds, and not from those which are born from one's own seeds, then there would be no need to say that compassion proceeds from one's own seeds.$vipakṣairbādhyate citte prayātyatyantasātmatām#The mind is tormented by its opponents And becomes utterly one-sided.$tathā hi mūlamabhyāsaḥ pūrvaḥ pūrvaḥ parasya tu#For example, repetition is the root, each preceding one of the succeeding ones.$kṛpāvairāgyabodhādeścittadharmasya pāṭave#Compassion, non-attachment, understanding and so on are the characteristics of the mind for its clarity.$

ajo na kṣāṃ dādhāra pṛthivīṃ tastambha dyām mantrebhiḥ satyaiḥ priyā padāni paśvo ni pāhi viśvāyur agne guhā guhaṃ gāḥ ya īṃ ciketa guhā bhavantam ā yaḥ sasāda dhārām ṛtasya vi ye cṛtanty ṛtā sapanta ād id vasūni pra vavācāsmai vi yo vīrutsu rodhan mahitvota prajā uta prasūṣv antaḥ cittir apāṃ dame viśvāyuḥ sadmeva dhīrāḥ sammāya cakruḥ śrīṇann upa sthād divam bhuraṇyu sthātuś caratham aktūn vy ūrṇot pari yad eṣām eko viśveṣām bhuvad devo devānām mahitvā ād it te viśve kratuṃ juṣanta śuṣkād yad deva jīvo janiṣṭhāḥ bhajanta viśve devatvaṃ nāma ṛtaṃ sapanto amṛtam evaiḥ ṛtasya preṣā ṛtasya dhītir viśvāyur viśve apāṃsi cakruḥ$The Goat, like a hill, supporteth the earth; He hath propped the sky with true hymns. O Agni, of all life, guard the cattle that lie concealed in the cave [], the beloved's footsteps. He who hath reflected on thee in the hidden places, He hath sat down in the stream of holy order. They who move apart, the holy, they that swallow, Speak wealth to him []. He who, restraining in the plants by his might, And offspring within the plants [], Doth make all things to shake. Consciousness is the taming of the waters. The wise have made the all pervading breeze be seated in harmony. Making ready he hath stepped forward to heaven, And the chariot of him that standeth he hath unrolled. When one of these All-gods, through the majesty of the gods, hath pervaded [], He by his greatness surpasses all. All rejoice in thy strength, O god, When living from the dry one thou art born; All verily have reverence for thee, O godhead, Winning immortality by sacrificing with these. The orders of holy order, the thought of holy order, All breathing have made all inspirations;

ajo na kṣāṃ dādhāra pṛthivīṃ tastambha dyām mantrebhiḥ satyaiḥ#The Goat, like a hill, supporteth the earth; He hath propped the sky with true hymns.$priyā padāni paśvo ni pāhi viśvāyur agne guhā guhaṃ gāḥ#O Agni, of all life, guard the cattle that lie concealed in the cave [], the beloved's footsteps.$ya īṃ ciketa guhā bhavantam ā yaḥ sasāda dhārām ṛtasya#He who hath reflected on thee in the hidden places, He hath sat down in the stream of holy order.$vi ye cṛtanty ṛtā sapanta ād id vasūni pra vavācāsmai#They who move apart, the holy, they that swallow, Speak wealth to him [].$vi yo vīrutsu rodhan mahitvota prajā uta prasūṣv antaḥ#He who, restraining in the plants by his might, And offspring within the plants [], Doth make all things to shake.$cittir apāṃ dame viśvāyuḥ sadmeva dhīrāḥ sammāya cakruḥ#Consciousness is the taming of the waters. The wise have made the all pervading breeze be seated in harmony.$śrīṇann upa sthād divam bhuraṇyu sthātuś caratham aktūn vy ūrṇot#Making ready he hath stepped forward to heaven, And the chariot of him that standeth he hath unrolled.$pari yad eṣām eko viśveṣām bhuvad devo devānām mahitvā#When one of these All-gods, through the majesty of the gods, hath pervaded [], He by his greatness surpasses all.$ād it te viśve kratuṃ juṣanta śuṣkād yad deva jīvo janiṣṭhāḥ#All rejoice in thy strength, O god, When living from the dry one thou art born;$bhajanta viśve devatvaṃ nāma ṛtaṃ sapanto amṛtam evaiḥ#All verily have reverence for thee, O godhead, Winning immortality by sacrificing with these.$ṛtasya preṣā ṛtasya dhītir viśvāyur viśve apāṃsi cakruḥ#The orders of holy order, the thought of holy order, All breathing have made all inspirations;$

tyāgī vivekī kuśalaḥ kulīnaḥ kalābhivijñaḥ sumatir dhanāḍhyaḥ bhavakṣamaḥ sarvasahaḥ sukhī ca śrīmān suśīlaḥ sa hi nāyakaḥ syāt rajakī mālinī dhātrī yoginī prativeśinī sakhī gopālikā ceṭī nāpitā vidhavā naṭī sairandhrī kanyakā caiva daivajñā dūtikā matā vicitrābharaṇā dakṣā parijñātapareṅgitā pravīṇā sthirabhāvā ca pragalbhā dūtikā matā dūtī niyujyate kārye bahubhāṣāvibhūṣitā roṣānurūpakopā yā anunītā ca tuṣyati lakṣyate sā bhṛśaṃ nāthaguṇahāryamanojñayā aharahar anurāgā dūtikāṃ preṣya pūrvaṃ sarabhasam upayāti kvāpi saṃketadeśe na mīlati khalu yasyā vallabho daivayogān nigadati bharatas tāṃ nāyikāṃ vipralabdhām$Self-controlled, disciplined, skilled, Born to a good family, proficient in the fine arts, Being wise and wealthy, Be patient, enduring everything, happy, majestic, and disciplinedsuch a person is truly a guide. Rajakī, Mālini, Dhātrī, Yoginī and Prativeṣinī. a friend, a cowherdess, a slave, a barber, a widow, an actress, . An astrologer and a messenger Maid known as Sairandhri. Adorned in brightly colored jewelry, she is adept And knows the gestures of others. One who is clever, steadfast, and confident Is regarded as a good messenger. A messenger, adorned with many languages, Can be appointed to a specific task. Her anger is commensurate with her anger, and she is satisfied when appeased. O lord, it is very much noticeable due to the captivating charm of your virtues. Every day, after sending a loving gobetween in advance, he violently comes to an appointed place. When her lover does not close his eyes, as fate would have it, Bharata says that the heroine has been cheated.

tyāgī vivekī kuśalaḥ kulīnaḥ kalābhivijñaḥ sumatir dhanāḍhyaḥ#Self-controlled, disciplined, skilled, Born to a good family, proficient in the fine arts, Being wise and wealthy,$bhavakṣamaḥ sarvasahaḥ sukhī ca śrīmān suśīlaḥ sa hi nāyakaḥ syāt#Be patient, enduring everything, happy, majestic, and disciplinedsuch a person is truly a guide.$rajakī mālinī dhātrī yoginī prativeśinī#Rajakī, Mālini, Dhātrī, Yoginī and Prativeṣinī.$sakhī gopālikā ceṭī nāpitā vidhavā naṭī#a friend, a cowherdess, a slave, a barber, a widow, an actress,$sairandhrī kanyakā caiva daivajñā dūtikā matā#. An astrologer and a messenger Maid known as Sairandhri.$vicitrābharaṇā dakṣā parijñātapareṅgitā#Adorned in brightly colored jewelry, she is adept And knows the gestures of others.$pravīṇā sthirabhāvā ca pragalbhā dūtikā matā#One who is clever, steadfast, and confident Is regarded as a good messenger.$dūtī niyujyate kārye bahubhāṣāvibhūṣitā#A messenger, adorned with many languages, Can be appointed to a specific task.$roṣānurūpakopā yā anunītā ca tuṣyati#Her anger is commensurate with her anger, and she is satisfied when appeased.$lakṣyate sā bhṛśaṃ nāthaguṇahāryamanojñayā#O lord, it is very much noticeable due to the captivating charm of your virtues.$aharahar anurāgā dūtikāṃ preṣya pūrvaṃ sarabhasam upayāti kvāpi saṃketadeśe#Every day, after sending a loving gobetween in advance, he violently comes to an appointed place.$na mīlati khalu yasyā vallabho daivayogān nigadati bharatas tāṃ nāyikāṃ vipralabdhām#When her lover does not close his eyes, as fate would have it, Bharata says that the heroine has been cheated.$

prabuddhe kṣīramannaṃ syādbhojane paramaṃ hitam vāyuvego mahāsiddhaś chidrāṃ paśyati medinīm kākamācyamṛtādrāvaiḥ pāradaṃ tālakaṃ samam mardayed dinamekaṃ tu kṛtvā golaṃ viśoṣayet nikṣiped vajramūṣāyāmācchādya lohaparpaṭaiḥ ruddhvā saṃdhiṃ dhamedgāḍhaṃ khoṭabaddho bhavedrasaḥ lohaparpaṭakaṃ dattvā tadvad dhāmyaṃ tridhā punaḥ varṣaikaṃ dhārayedvaktre guṭikā tārakeśvarī vākucībījakarṣaikaṃ gavāṃ kṣīraiḥ pibedanu vyomasattvaṃ mṛtaṃ vajraṃ svarṇatārārkamuṇḍakam tīkṣṇaṃ kāntaṃ tālakaṃ ca śuddhaṃ kṛtvā vimiśrayet$Milk and boiled rice should be given to the patient after he has regained consciousness, since it is highly efficacious in feeding on the body. The one with great success and the speed of the wind can see a hole in the ground. Kākamācī, amṛtā, drava, pārada and tālakam are taken in equal quantity. This process should be continued for one day in succession, after which it should be dried and made into boluses. It should be thrown in the vajramūṣā after covering it with iron sheets. The patient should be first treated with a Sneha and then bleeding[] in a case of the Khota-Vaddha type of the disease, after which the affected part should be rubbed with clarified butter. [] In a case of the Vaddha-Vaddha-Vaddha-Vaddha-Vaddha-Vaddha- Similarly, the sacrificial place should be divided into three parts. The pill of Tārakeśvarī should be kept in the mouth for a year. One karṣa of the seed of vākucī should be drunk with cows milk. The sky god is like a dead body. The vajras head is adorned with golden stars and the sun. viFiFiiilJa im palikanon. Wien: ATBSt.LEE Jong Cheol '* &l1IlJ (200 I ) : The Tibetan Text of the Vyiikhyiiyukti of Vasubandhu. Tokyo: TheSankibo Press.- (2004): vijfiapti O) jf,!j-J'l%::' /) v \ -C ("On the Etymological Analysis of vijFiapti"), in: IBK 5 3 . 1 : 346342 rl = ( 1 3 5 )--( 1 3 9).- (2005): Abhidharmakosabhii$ya of Vasubandhu, Chapter IX: Atmaviidaprati$edha, ed. by JongCheol LEE with critical notes by the late Prof. Yasunori EJIMA. Tokyo: The Sankibo Press.LIN Li-kouang ( 1 9 49): L 'Aide-memoire de l a Vraie L o i (Saddharma-smrtyupasthiina-sutra) . Paris:Adrien-Maisonneuve. [fns. 2504; 2509] The drugs known as the Tikshna-Kanta and the Talaka should be first purified and then mixed together.

prabuddhe kṣīramannaṃ syādbhojane paramaṃ hitam#Milk and boiled rice should be given to the patient after he has regained consciousness, since it is highly efficacious in feeding on the body.$vāyuvego mahāsiddhaś chidrāṃ paśyati medinīm#The one with great success and the speed of the wind can see a hole in the ground.$kākamācyamṛtādrāvaiḥ pāradaṃ tālakaṃ samam#Kākamācī, amṛtā, drava, pārada and tālakam are taken in equal quantity.$mardayed dinamekaṃ tu kṛtvā golaṃ viśoṣayet#This process should be continued for one day in succession, after which it should be dried and made into boluses.$nikṣiped vajramūṣāyāmācchādya lohaparpaṭaiḥ#It should be thrown in the vajramūṣā after covering it with iron sheets.$ruddhvā saṃdhiṃ dhamedgāḍhaṃ khoṭabaddho bhavedrasaḥ#The patient should be first treated with a Sneha and then bleeding[] in a case of the Khota-Vaddha type of the disease, after which the affected part should be rubbed with clarified butter. [] In a case of the Vaddha-Vaddha-Vaddha-Vaddha-Vaddha-Vaddha-$lohaparpaṭakaṃ dattvā tadvad dhāmyaṃ tridhā punaḥ#Similarly, the sacrificial place should be divided into three parts.$varṣaikaṃ dhārayedvaktre guṭikā tārakeśvarī#The pill of Tārakeśvarī should be kept in the mouth for a year.$vākucībījakarṣaikaṃ gavāṃ kṣīraiḥ pibedanu#One karṣa of the seed of vākucī should be drunk with cows milk.$vyomasattvaṃ mṛtaṃ vajraṃ svarṇatārārkamuṇḍakam#The sky god is like a dead body. The vajras head is adorned with golden stars and the sun.$tīkṣṇaṃ kāntaṃ tālakaṃ ca śuddhaṃ kṛtvā vimiśrayet#The drugs known as the Tikshna-Kanta and the Talaka should be first purified and then mixed together.$

tvamagne prathamo aṅgirastamaḥ kavirdevānāṃ pari bhūṣasivratam vibhurviśvasmai bhuvanāya medhiro dvimātā śayuḥ katidhā cidāyave tvamagne prathamo mātariśvana āvirbhava sukratūyā vivasvate arejetāṃ rodasī hotṛvūrye saghnorbhāramayajo mahovaso tvamagne manave dyāmavāśayaḥ purūravase sukṛte sukṛttaraḥ śvātreṇa yat pitrormucyase paryā tvā pūrvamanayannāparaṃ punaḥ tvamagne vṛṣabhaḥ puṣṭivardhana udyatasruce bhavasi śravāyyaḥ ya āhutiṃ pari vedā vaṣaṭkṛtimekāyuragre viśa āvivāsasi tvamagne vṛjinavartaniṃ naraṃ sakman piparṣi vidathe vicarṣaṇe yaḥ śūrasātā paritakmye dhane dabhrebhiścit samṛtāhaṃsi bhūyasaḥ tvaṃ tamagne amṛtatva uttame martaṃ dadhāsi śravase dive dive$Thou, O Agni, the first Angiras, The wisest of the sages, Adornest the rite of the gods; Mighty for all the world, wise, two mothers, how many a time must he live? Thou, O Agni, the first of Mātarisvan, Appear in good strength to Vivasvant; The two worlds quaked in the choicest Hotr's place, O thou of great splendour, born of the burden of him who slays []. Thou, O Agni, hast filled the heaven for man, To dwell most righteously in the righteous one. When thou art freed from the debt of thy parents, He led thee forward and did not lead thee back again; Thou, O Agni, art the bull strengthening prosperity, to be invoked when the ladle is lifted up. Thou who knowest the oblation, the Vasat call, Of one life, in front of the people dost cling. Thou, O Agni, in thy greatness dost pierce the man who walks crookedly. Japan. The Paris manuscript, the best edition of this Vyākhyā, is preserved in thecollection of the Societe Asiatique; this text was reproduced by the Japanesescholars Bun'yu Nanjō and Kenjū Sasahara, and deposited in the ŌtaniIviiiThe AbhidharmaUniversity Library, Kyoto.In 1912, international efforts were begun to publish this work under the 96).—‘If the owner of the lost property proves his ownership, he obtains what had been lost and recovered.If he fails to prove his ownership, he is fined the fifth part of the value of the article: and the article becomes the lawful property of the King; if the owner takes forcible possession of the article lost and found, he is to he fined the first amercement. He who is a hero in the possession of desirable wealth, though possessed of frailties, has become more and more prosperous. Thou, O Agni, givest him immortality in the highest mortal, for glory day by day.

tvamagne prathamo aṅgirastamaḥ kavirdevānāṃ pari bhūṣasivratam#Thou, O Agni, the first Angiras, The wisest of the sages, Adornest the rite of the gods;$vibhurviśvasmai bhuvanāya medhiro dvimātā śayuḥ katidhā cidāyave#Mighty for all the world, wise, two mothers, how many a time must he live?$tvamagne prathamo mātariśvana āvirbhava sukratūyā vivasvate#Thou, O Agni, the first of Mātarisvan, Appear in good strength to Vivasvant;$arejetāṃ rodasī hotṛvūrye saghnorbhāramayajo mahovaso#The two worlds quaked in the choicest Hotr's place, O thou of great splendour, born of the burden of him who slays [].$tvamagne manave dyāmavāśayaḥ purūravase sukṛte sukṛttaraḥ#Thou, O Agni, hast filled the heaven for man, To dwell most righteously in the righteous one.$śvātreṇa yat pitrormucyase paryā tvā pūrvamanayannāparaṃ punaḥ#When thou art freed from the debt of thy parents, He led thee forward and did not lead thee back again;$tvamagne vṛṣabhaḥ puṣṭivardhana udyatasruce bhavasi śravāyyaḥ#Thou, O Agni, art the bull strengthening prosperity, to be invoked when the ladle is lifted up.$ya āhutiṃ pari vedā vaṣaṭkṛtimekāyuragre viśa āvivāsasi#Thou who knowest the oblation, the Vasat call, Of one life, in front of the people dost cling.$tvamagne vṛjinavartaniṃ naraṃ sakman piparṣi vidathe vicarṣaṇe#Thou, O Agni, in thy greatness dost pierce the man who walks crookedly.$yaḥ śūrasātā paritakmye dhane dabhrebhiścit samṛtāhaṃsi bhūyasaḥ#He who is a hero in the possession of desirable wealth, though possessed of frailties, has become more and more prosperous.$tvaṃ tamagne amṛtatva uttame martaṃ dadhāsi śravase dive dive#Thou, O Agni, givest him immortality in the highest mortal, for glory day by day.$

ante kṣayekṣaṇād ādau kṣayo dṛṣṭo numīyate sadṛśenāvaruddhatvāt tadgrahād hi tadagrahaḥ etad apy asad eveti sadṛśo bhinna eva yat bhedāgrahe kathaṃ tasya tatsvabhāvatvato grahaḥ tadarthaniyato sau yad bhedam anyāgrahād hi tat na gṛhṇātīti cet tulyaḥ so pareṇa kuto gatiḥ tathāgater abhāve ca vacas tuccham idaṃ nanu bhāve cāsyā balād ekam anekagrahaṇātmakam anvayi jñānam eṣṭavyaṃ sarvaṃ tat kṣaṇikaṃ kutaḥ jñānena gṛhyate cārtho na cāpi paradarśane$Inasmuch as destruction at the end is noticed, it is inferred that such destruction was seen at the beginning. Because it is apprehended by a similar object, there is no apprehension of it; because the apprehension of its non-difference leads to the non-apprehension of its homogeneity. Even this is non-existent; what is similar must be different; hence the thing spoken of as dissimilar and dissimilar must also be regarded as existent. one should fast for three nights;—also on eating one-footed animals and those with two rows of teeth.’Yājñavalkya (1.172).—‘Carnivorous birds...one-hoofed animals, animals living about villages, etc., etc.’Paiṭhīnasi (Aparārka, p.248).—‘Cow, sheep, goat, horse, mule, ass and man—these seven are the gramya-paśus (grāmya-paśus?), animals living about villages.’Hārīta (Do.).—‘They eat animals of the village and of the forest, sheep, goat, buffalo, deer, rhinoceros, etc., etc.’Devala (Vīramitrodaya-Āhnika, p.541).—‘Cranes, flamingoes, owls, crows, vultures, cocks, pigeons are birds that should not be eaten.’Yama (Do, pp.542 and 543).—‘Mushrooms. If difference is not apprehended, how can there be apprehension of it as of the nature of that? The difference is due to the non-apprehension of other things. If it be said that the soul does not apprehend things, then the soul is equal to the Supreme Soul; how then can there be any comprehension of it? It might be argued that there is nothing incongruous in a thing being held on the basis of its own nature. But even so, what would be the use If the Tathāgata is non-existent, are not these words empty? If it existed in that form, then the notion of one would be due to the sheer force of the notion of many; and this would involve the incongruity of the notion being due to the admixture of several factors concomitant with one and the same thing. Consecutive cognition is to be admitted; but how can all this be momentary? Objects are grasped through knowledge and not through the perception of others.

ante kṣayekṣaṇād ādau kṣayo dṛṣṭo numīyate#Inasmuch as destruction at the end is noticed, it is inferred that such destruction was seen at the beginning.$sadṛśenāvaruddhatvāt tadgrahād hi tadagrahaḥ#Because it is apprehended by a similar object, there is no apprehension of it; because the apprehension of its non-difference leads to the non-apprehension of its homogeneity.$etad apy asad eveti sadṛśo bhinna eva yat#Even this is non-existent; what is similar must be different; hence the thing spoken of as dissimilar and dissimilar must also be regarded as existent.$bhedāgrahe kathaṃ tasya tatsvabhāvatvato grahaḥ#If difference is not apprehended, how can there be apprehension of it as of the nature of that?$tadarthaniyato sau yad bhedam anyāgrahād hi tat#The difference is due to the non-apprehension of other things.$na gṛhṇātīti cet tulyaḥ so pareṇa kuto gatiḥ#If it be said that the soul does not apprehend things, then the soul is equal to the Supreme Soul; how then can there be any comprehension of it? It might be argued that there is nothing incongruous in a thing being held on the basis of its own nature. But even so, what would be the use$tathāgater abhāve ca vacas tuccham idaṃ nanu#If the Tathāgata is non-existent, are not these words empty?$bhāve cāsyā balād ekam anekagrahaṇātmakam#If it existed in that form, then the notion of one would be due to the sheer force of the notion of many; and this would involve the incongruity of the notion being due to the admixture of several factors concomitant with one and the same thing.$anvayi jñānam eṣṭavyaṃ sarvaṃ tat kṣaṇikaṃ kutaḥ#Consecutive cognition is to be admitted; but how can all this be momentary?$jñānena gṛhyate cārtho na cāpi paradarśane#Objects are grasped through knowledge and not through the perception of others.$

anuttarapathe rūḍhāstebhyupāyāniyantritāḥ teṣāmidaṃ samābhāti sarvato bhāvamaṇḍalam puraḥsthameva saṃvittibhairavāgnivilāpitam eteṣāṃ sukhaduḥkhāṃśaśaṃkātaṃkavikalpanāḥ nirvikalpaparāveśamātraśeṣatvamāgatāḥ eṣāṃ na mantro na dhyānaṃ na pūjā nāpi kalpanā na samayyādikācāryaparyantaḥ kopi viśramaḥ samastayantraṇātantratroṭanāṭaṃkadharmiṇaḥ nānugrahātparaṃ kiṃciccheṣavṛttau prayojanam svaṃ kartavyaṃ kimapi kalayaṃlloka eṣa prayatnānno pārārthyaṃ prati ghaṭayate kāṃcana svapravṛttim yastu dhvastākhilabhavamalo bhairavībhāvapūrṇaḥ kṛtyaṃ tasya sphuṭamidamiyallokakartavyamātram$They are hard to find on the unexcelled path; By these means they are not obstructed. It appears to them that the circle of their thoughts is complete on all sides. The consciousness lying in front of us is being extinguished by the fire of Bhairava. Of these, the aspects of pleasure and pain, doubt and mental conceptual differentiation are to be understood as follows: Kārikā Xlviii An unfortunate state of mind is called an unfortunate state of mind; while an unfortunate state of mind is called an unfortunate state of mind; while an unfortunate They have merely arrived at the state of being beset by an absence of conceptual differentiation and are reduced to a state that is characterized by having nothing superior to it. For them there is no mantra, No meditation, no worship, and no imagining. There is no resting place beginning from the samayi and ending with the ācārya. The breaking of the entire system of restraints is the characteristic of a chisel. In the remaining course of life, there is no need for anything other than kindness. Theragathii (Th): fns. 872; 9 2 6 (Th 1 274c +Th-a III 2 0 1 ,33f) In this world a man doing his duty, does not in spite of all his endeavours exert himself for another's gain. He who is wholly freed from the dirt of the world, and filled with the idea of Bhairava in himself; has nothing to do but discharge the duties of his station in this world. {GL_NOTE::}

anuttarapathe rūḍhāstebhyupāyāniyantritāḥ#They are hard to find on the unexcelled path; By these means they are not obstructed.$teṣāmidaṃ samābhāti sarvato bhāvamaṇḍalam#It appears to them that the circle of their thoughts is complete on all sides.$puraḥsthameva saṃvittibhairavāgnivilāpitam#The consciousness lying in front of us is being extinguished by the fire of Bhairava.$eteṣāṃ sukhaduḥkhāṃśaśaṃkātaṃkavikalpanāḥ#Of these, the aspects of pleasure and pain, doubt and mental conceptual differentiation are to be understood as follows: Kārikā Xlviii An unfortunate state of mind is called an unfortunate state of mind; while an unfortunate state of mind is called an unfortunate state of mind; while an unfortunate$nirvikalpaparāveśamātraśeṣatvamāgatāḥ#They have merely arrived at the state of being beset by an absence of conceptual differentiation and are reduced to a state that is characterized by having nothing superior to it.$eṣāṃ na mantro na dhyānaṃ na pūjā nāpi kalpanā#For them there is no mantra, No meditation, no worship, and no imagining.$na samayyādikācāryaparyantaḥ kopi viśramaḥ#There is no resting place beginning from the samayi and ending with the ācārya.$samastayantraṇātantratroṭanāṭaṃkadharmiṇaḥ#The breaking of the entire system of restraints is the characteristic of a chisel.$nānugrahātparaṃ kiṃciccheṣavṛttau prayojanam#In the remaining course of life, there is no need for anything other than kindness.$svaṃ kartavyaṃ kimapi kalayaṃlloka eṣa prayatnānno pārārthyaṃ prati ghaṭayate kāṃcana svapravṛttim#In this world a man doing his duty, does not in spite of all his endeavours exert himself for another's gain.$yastu dhvastākhilabhavamalo bhairavībhāvapūrṇaḥ kṛtyaṃ tasya sphuṭamidamiyallokakartavyamātram#He who is wholly freed from the dirt of the world, and filled with the idea of Bhairava in himself; has nothing to do but discharge the duties of his station in this world. {GL_NOTE::}$