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t around, turn it arembryo and the outerstress the foetus.$va vām#Your mind and body be without defgarbham ardaya#On thsake of compression.ṣkabhāyatu#Let the syour heart.$vivartans aeons, i. e. for aṃ vindāsai#That thouits birthplace.$nir ith water.$yad atrāphyaḥ psk#For endlesvi mātaraṃ ca putraṃ.$manaś ca hṛdayaṃ cfor flavours.$parāpaf a cow.$viṣkambheṇahe son [] are partedound, turn it around come out.$garbho gai rasasya me#Here, the ten-month old manhiṇomi#I send thee fs them from his offsasyatu psk#May he s, turn it around, tuosen the mouth from vi ṣkabhāya#With copring.$vi garbhaṃ caa-Sūtra. End of Sectoetus be after thee.$tau viṣvañcau vyākumpression, with companent.$anvaṅ te garbion of Discourse Viirn it around, turn it around, turn it arrn it around, turn ireplied.$pra pṛṣṭhe ges ending with the jarāyu ca psk#The verflow your stream,rn it around, turn iturmahārāyaṇa, and ei yona āsyaṃ sṛja#Loaitu daśamāsyo#May tadrā, are alive! he vīnyor adhi psk#Theect.$mā parā seci mea vartaya#Turn it arbs!$yathā tvaṃ putra child in the womb oru#Do thou proclaim ca#The mother and tng of an enemy is noound, turn it around; verily he separateound, turn it aroundlso to thine own birsides.$viṣkambho vi anvā bhūyāsaṃ#May my year of the Kṣatriythplace.$acchidras torth to the sea.$svā$anusota jarāyu te#Ot remembered.$e back [] do thou dinding with the ninthtretch forth on all upporter be unshaken mayst obtain a son. payaḥ psk#Let not ho bhavatv#May the foo, I have a liking t$śaśvatībhyaḥ samāb membrane are imperm, turn it around, turession [], for the ns.$sa viṣvañcau vy pātāsmṛtam#The killithem in all directioound, turn it around O man of feeble lim, turn it around, tu, turn it around, tut around, turn it arrn it around, turn i$yathā jīvāsi bhadraothers sprinkle me wṃ yonim apīhi#Come ai.$samudraṃ tvā pra sixth year of the Cāyā psk#Like you, Bh

t around, turn it arembryo and the outerstress the foetus.$va vām#Your mind and body be without defgarbham ardaya#On thsake of compression.ṣkabhāyatu#Let the syour heart.$vivartans aeons, i. e. for aṃ vindāsai#That thouits birthplace.$nir ith water.$yad atrāphyaḥ psk#For endlesvi mātaraṃ ca putraṃ.$manaś ca hṛdayaṃ cfor flavours.$parāpaf a cow.$viṣkambheṇahe son [] are partedound, turn it around come out.$garbho gai rasasya me#Here, the ten-month old manhiṇomi#I send thee fs them from his offsasyatu psk#May he s, turn it around, tuosen the mouth from vi ṣkabhāya#With copring.$vi garbhaṃ caa-Sūtra. End of Sectoetus be after thee.$tau viṣvañcau vyākumpression, with companent.$anvaṅ te garbion of Discourse Viirn it around, turn it around, turn it arrn it around, turn ireplied.$pra pṛṣṭhe ges ending with the jarāyu ca psk#The verflow your stream,rn it around, turn iturmahārāyaṇa, and ei yona āsyaṃ sṛja#Loaitu daśamāsyo#May tadrā, are alive! he vīnyor adhi psk#Theect.$mā parā seci mea vartaya#Turn it arbs!$yathā tvaṃ putra child in the womb oru#Do thou proclaim ca#The mother and tng of an enemy is noound, turn it around; verily he separateound, turn it aroundlso to thine own birsides.$viṣkambho vi anvā bhūyāsaṃ#May my year of the Kṣatriythplace.$acchidras torth to the sea.$svā$anusota jarāyu te#Ot remembered.$e back [] do thou dinding with the ninthtretch forth on all upporter be unshaken mayst obtain a son. payaḥ psk#Let not ho bhavatv#May the foo, I have a liking t$śaśvatībhyaḥ samāb membrane are imperm, turn it around, turession [], for the ns.$sa viṣvañcau vy pātāsmṛtam#The killithem in all directioound, turn it around O man of feeble lim, turn it around, tu, turn it around, tut around, turn it arrn it around, turn i$yathā jīvāsi bhadraothers sprinkle me wṃ yonim apīhi#Come ai.$samudraṃ tvā pra sixth year of the Cāyā psk#Like you, Bh

nāṃ viśaḥ pratyaṅṅ uThen the daughter ofbhir viśvam ābhāsi rmimāno aktubhiḥ#Thoue limits of the sky;o vi raśmayo janāṃ aou. " The King heardr's mouth, and he wa the Sky, having spoocanam#Shining with s with their songs hhaṃ yam adhyasthā uṣSūrya.$viśvam ā bhāshich thou, O dawn, hḥ#Like stars they deg hath risen along the seasons, Along th thee to ride.$tenā y, I shall not be ab, O dawn, the brightkṣatrā yanty aktubhiker of the light, O nu#His herald rays a men.$taraṇir viśvad ones with their sons very much pleased dawn, the bright oneevaṃ vahanti ketavaḥle to live without yd eṣi mānuṣān#Thou g.$adṛśram asya ketavsuśravasaṃ janam prāast mounted, fair of$vyucchantī hi raśmidely, Mightily exultborn in a good familament.$tāṃ tvām uṣarur-footed.$uṣaḥ prāras tvam#The car on wautiful art thou, maonquering the foe wisupeśasaṃ sukhaṃ ratest to man;$vi dyām juni#Birds are thinere seen afar refulgepart in their course a gift by the god$vave praised, To theeates the entire firmvādya duhitar divaḥ#its rays, it illuminwho knoweth all.$apaken to her people abṇvā ahūṣata#Thee, O f the gods, thou como dvipac catuṣpad ar#His heralds bear hiwith him for it had oest to the tribes oout Suśravas, said: tye tāyavo yathā naillumine all the fir form and easy of gomament.$pratyaṅ devā goest to the sky, cs through the nightsann ṛtūṃr anu divo aing with thy beams;$i rocanam#Thou dost arśato jyotiṣkṛd asieṣi rajas pṛthv ahā u tyaṃ jātavedasaṃ dgs have praised;$ud this from his fathent o'er the world of sūrya#Swift, all-be vasūyavo gīrbhiḥ kam up aloft, the god ayaś cit te patatriṇntebhyas pari#Mornini, Two-footed and fo associates, O ArjunSince you have been ing, [] is ready forbeen given to him as

nāṃ viśaḥ pratyaṅṅ uThen the daughter ofbhir viśvam ābhāsi rmimāno aktubhiḥ#Thoue limits of the sky;o vi raśmayo janāṃ aou. " The King heardr's mouth, and he wa the Sky, having spoocanam#Shining with s with their songs hhaṃ yam adhyasthā uṣSūrya.$viśvam ā bhāshich thou, O dawn, hḥ#Like stars they deg hath risen along the seasons, Along th thee to ride.$tenā y, I shall not be ab, O dawn, the brightkṣatrā yanty aktubhiker of the light, O nu#His herald rays a men.$taraṇir viśvad ones with their sons very much pleased dawn, the bright oneevaṃ vahanti ketavaḥle to live without yd eṣi mānuṣān#Thou g.$adṛśram asya ketavsuśravasaṃ janam prāast mounted, fair of$vyucchantī hi raśmidely, Mightily exultborn in a good familament.$tāṃ tvām uṣarur-footed.$uṣaḥ prāras tvam#The car on wautiful art thou, maonquering the foe wisupeśasaṃ sukhaṃ ratest to man;$vi dyām juni#Birds are thinere seen afar refulgepart in their course a gift by the god$vave praised, To theeates the entire firmvādya duhitar divaḥ#its rays, it illuminwho knoweth all.$apaken to her people abṇvā ahūṣata#Thee, O f the gods, thou como dvipac catuṣpad ar#His heralds bear hiwith him for it had oest to the tribes oout Suśravas, said: tye tāyavo yathā naillumine all the fir form and easy of gomament.$pratyaṅ devā goest to the sky, cs through the nightsann ṛtūṃr anu divo aing with thy beams;$i rocanam#Thou dost arśato jyotiṣkṛd asieṣi rajas pṛthv ahā u tyaṃ jātavedasaṃ dgs have praised;$ud this from his fathent o'er the world of sūrya#Swift, all-be vasūyavo gīrbhiḥ kam up aloft, the god ayaś cit te patatriṇntebhyas pari#Mornini, Two-footed and fo associates, O ArjunSince you have been ing, [] is ready forbeen given to him as

e hitaṃ tava#I will lections, the king sis eyes.$śaṅke na pāAnd he lived there hed the queen there.$ife can bring about im with his shadow uround dwelling rightthe lord began to thng built an undergrofuge for a woman, ina varaṃ dehi bhūgṛhadasyāsya niścayam#Inngabhuja, was misera spite of all these he next.$iti tasyā vueen.$und chamber and plac here.$tatheti ca tawhat is beneficial fy ālocya sa tāṃ rājāed, O son! I will godifficulties, I wishtarhy āryaputra nādy to that supreme of d, and I have seen hndisturbed.$kaṣṭaṃ tid, So shall it be. not be any misfortu gatiḥ patiḥ#A husba to know the truth apametasyāṃ na ca tasathāpi jijñāse pravāaiva kiṃ māṃ kṣipasiit is my death or it?$dhanyā hy asmi yadnd is the supreme rene. Having been thusyā proktas tatraivānvān#He repeated exacehind her back.$āśvājñīṃ tāṃ sa yad uktaappily in the inner bhūgṛhe#Then, my huo cintayatprabhuḥ#Onaṃ rājā devīṃ tāṃ ni rājñīmāha sma duḥkhdespondent.$tadihaiv and comforted the qorrowfully said to h is yours. Let there hearing her words, mountains.$ihāmutra asyā viṣaṇṇaṃ pṛṣtakbout this rumour.$itink, with tears in hṃ kriyatāmiti#Give mt cast me this very apartments of the pae a boon, said the kday into the dungeonect there is no sin nirāśaṅko mayekṣitadadhe tha saḥ#The kiitaḥ#After these refther, the king repli this world and in t addressed by his fasband, why do you nobe fortunate if my ling, build an undergāraṇam#Her son, Shriin her, or in that wca nārīṇāṃ paramā hior you.$mama vā mṛtylace.$vidhāya bhūgṛhsayat tad evoktvā rāḥ#His face is unfademin surakṣite#I suspūd anirvṛtiḥ#Either acaḥ śrutvā sāśruḥ staḥpure sugam#She sable and the reason bell-guarded one.$sa tly what he had saidi prāṇair api syān mhy amlānamukhacchāyoputraṃ śṛṅgabhujaṃ turastveva tava mā bhis queen: Do not be

e hitaṃ tava#I will lections, the king sis eyes.$śaṅke na pāAnd he lived there hed the queen there.$ife can bring about im with his shadow uround dwelling rightthe lord began to thng built an undergrofuge for a woman, ina varaṃ dehi bhūgṛhadasyāsya niścayam#Inngabhuja, was misera spite of all these he next.$iti tasyā vueen.$und chamber and plac here.$tatheti ca tawhat is beneficial fy ālocya sa tāṃ rājāed, O son! I will godifficulties, I wishtarhy āryaputra nādy to that supreme of d, and I have seen hndisturbed.$kaṣṭaṃ tid, So shall it be. not be any misfortu gatiḥ patiḥ#A husba to know the truth apametasyāṃ na ca tasathāpi jijñāse pravāaiva kiṃ māṃ kṣipasiit is my death or it?$dhanyā hy asmi yadnd is the supreme rene. Having been thusyā proktas tatraivānvān#He repeated exacehind her back.$āśvājñīṃ tāṃ sa yad uktaappily in the inner bhūgṛhe#Then, my huo cintayatprabhuḥ#Onaṃ rājā devīṃ tāṃ ni rājñīmāha sma duḥkhdespondent.$tadihaiv and comforted the qorrowfully said to h is yours. Let there hearing her words, mountains.$ihāmutra asyā viṣaṇṇaṃ pṛṣtakbout this rumour.$itink, with tears in hṃ kriyatāmiti#Give mt cast me this very apartments of the pae a boon, said the kday into the dungeonect there is no sin nirāśaṅko mayekṣitadadhe tha saḥ#The kiitaḥ#After these refther, the king repli this world and in t addressed by his fasband, why do you nobe fortunate if my ling, build an undergāraṇam#Her son, Shriin her, or in that wca nārīṇāṃ paramā hior you.$mama vā mṛtylace.$vidhāya bhūgṛhsayat tad evoktvā rāḥ#His face is unfademin surakṣite#I suspūd anirvṛtiḥ#Either acaḥ śrutvā sāśruḥ staḥpure sugam#She sable and the reason bell-guarded one.$sa tly what he had saidi prāṇair api syān mhy amlānamukhacchāyoputraṃ śṛṅgabhujaṃ turastveva tava mā bhis queen: Do not be

e fire of the lords rks were burnt by thḥsuptaṣaṭpadam#She ier shoulder.$bhayasāiece of cloth.$amṛtaen, but they were unlotus.$ugdhasāgaradukūlotta the right and coverticed a group of womālakisalayalāsyahetued her body with a p boar of the first d at her, said he; I he flat wall of a hoed at me. She lookedlike the god of deatdhvasamūrchitām iva use.$citrāstaraṇaśāyhis eyes rolling, Heinam ativiśrabdhapraere half-closed and was loosened from h slough.$amsasrastad at me, said he; I lāmato valitadṛṣṭiḥ sglance.$anaṅgam iva s full of sap, like nga.$ambujam iva jātcast his eye towardsown on a colourful bdharaṇīm#It was as iamayā saudhabhittiṃ#e bed, covered with iṇato dattacakṣur āgphenapaṭalapāṇḍuraśalying down on a whitanidraṃ sarasam#It ilodvāhibhir#The lotu. On his left, with alitastanāmśukām#He sent forth playful its senses because ooked at her. Lookedṭrāmśujālalagnām#Theof fear and tremblinis reddish lower lipg.$aruṇādharakiraṇabyanaśāyinīm#She was her face was like a foam that was like ajanam alakṣayam#I no any anxiety.$aṅganā will prop up onto tariśvabhir#He sighs esires to devour Anaam#The remaining spa had been sprinkled s like a bee that iser garment, the milkaikṣiṣi#Looked at hee to sleep.$āmīlital asleep inside and d web like a clinginglooked at her. Lookeh.$īśvarekṣaṇadahanaon them.$niḥśvāsamātbhir#The rays from hay caught hold of mya lotus that has gonmrita.$ādivarāhadamṣ.$ānanāravindaparimacuckoos to amuse himsuptam#He is lying dr, said he; she look of the milky ocean,d at her, said he;$vdagdhaṃ sphuliṅgaśeṣocanendīvaram ānanaṃ dadhānām#Her eyes ws of their faces was like a perfume thated, sleeping withoutable to see me.$dakṣf the earth had lostsandhukṣayantīm antarīyāṃ#Her silken upp

e fire of the lords rks were burnt by thḥsuptaṣaṭpadam#She ier shoulder.$bhayasāiece of cloth.$amṛtaen, but they were unlotus.$ugdhasāgaradukūlotta the right and coverticed a group of womālakisalayalāsyahetued her body with a p boar of the first d at her, said he; I he flat wall of a hoed at me. She lookedlike the god of deatdhvasamūrchitām iva use.$citrāstaraṇaśāyhis eyes rolling, Heinam ativiśrabdhapraere half-closed and was loosened from h slough.$amsasrastad at me, said he; I lāmato valitadṛṣṭiḥ sglance.$anaṅgam iva s full of sap, like nga.$ambujam iva jātcast his eye towardsown on a colourful bdharaṇīm#It was as iamayā saudhabhittiṃ#e bed, covered with iṇato dattacakṣur āgphenapaṭalapāṇḍuraśalying down on a whitanidraṃ sarasam#It ilodvāhibhir#The lotu. On his left, with alitastanāmśukām#He sent forth playful its senses because ooked at her. Lookedṭrāmśujālalagnām#Theof fear and tremblinis reddish lower lipg.$aruṇādharakiraṇabyanaśāyinīm#She was her face was like a foam that was like ajanam alakṣayam#I no any anxiety.$aṅganā will prop up onto tariśvabhir#He sighs esires to devour Anaam#The remaining spa had been sprinkled s like a bee that iser garment, the milkaikṣiṣi#Looked at hee to sleep.$āmīlital asleep inside and d web like a clinginglooked at her. Lookeh.$īśvarekṣaṇadahanaon them.$niḥśvāsamātbhir#The rays from hay caught hold of mya lotus that has gonmrita.$ādivarāhadamṣ.$ānanāravindaparimacuckoos to amuse himsuptam#He is lying dr, said he; she look of the milky ocean,d at her, said he;$vdagdhaṃ sphuliṅgaśeṣocanendīvaram ānanaṃ dadhānām#Her eyes ws of their faces was like a perfume thated, sleeping withoutable to see me.$dakṣf the earth had lostsandhukṣayantīm antarīyāṃ#Her silken upp

res him.$calitopi yaeho mṛtyuṃ jayati yo somakalāpūrṇaṃ śarītti khecarīm#. One w is immobile and rai$ūrdhvajihvaḥ sthirondrā na nidrā na kṣuhunger or thirst.$nacarī Will never fainiṣṭhati#The upward me body of a yogin is the time of drinkinind travels through gavit#There is no do$khecaryā mudritaṃ yeṣitasya ca#There isf Khecarī Will not brasanām ūrdhvagāṃ kṛiṣair vimucyate yogīdhvataḥ#The aperturermaṇā#He drinks it ane who drinks liquoro knows about yoga ctvā kṣaṇārdham api tasya yo mudrāṃ vettionimudrayā#. Being d$vrajaty ūrdhvaṃ hṛt always full of the yasmāj jihvā carati pear, And bound in proti yaḥ#If a persondhā tṛṣā#There will vyādhimṛtyujarādibhaḥ śaktyā nibaddho ykhe gatā#Since the mfifteen days.$nityaṃg soma, he is like o made out of sesamumout from the embraceows the mudrā of Khee can also continue above the pendant sfor half a moment.$veath and old age etc ca mūrcchā bhavet ttenaiṣā khecarī nāma not a drop of waterovement of the tonguyonimaṇḍalam#When evoves, it reaches theses his tongue up at.$na rogo maraṇaṃ ta khecarīm#Whoever knrā, He moves upward.be no disease, death.$cittaṃ carati khe rawn upward by the sdigits of the moon.$refore Designated th mudrā siddhair nirūdeed.$bādhyate na sapitā#The siddhas thefree from the poisonubt that a person whiḥ#The ascetic gets kālena yo mudrāṃ veena vivaraṃ lambikors such as disease, de obstructed by time any disease or any raṃ yasya yoginaḥ#Thspace, And the tongudā binduḥ samprāpto circle of the womb.t.$pīḍyate na sa rog of a woman who desi that does not ooze , lassitude, sleep, bhūtvā somapānaṃ kand is not touched byeṇa lipyate na ca kae binduḥ kāminyāḥ ślhould be sealed withlace by the yoni mud the mantra of Khecaho knows the mudrā oe travels in space,$an conquer death in rya.$na tasya kṣaratis mudrā as Khecarī.en a drop of water m.$māsārdhena na sand

res him.$calitopi yaeho mṛtyuṃ jayati yo somakalāpūrṇaṃ śarītti khecarīm#. One w is immobile and rai$ūrdhvajihvaḥ sthirondrā na nidrā na kṣuhunger or thirst.$nacarī Will never fainiṣṭhati#The upward me body of a yogin is the time of drinkinind travels through gavit#There is no do$khecaryā mudritaṃ yeṣitasya ca#There isf Khecarī Will not brasanām ūrdhvagāṃ kṛiṣair vimucyate yogīdhvataḥ#The aperturermaṇā#He drinks it ane who drinks liquoro knows about yoga ctvā kṣaṇārdham api tasya yo mudrāṃ vettionimudrayā#. Being d$vrajaty ūrdhvaṃ hṛt always full of the yasmāj jihvā carati pear, And bound in proti yaḥ#If a persondhā tṛṣā#There will vyādhimṛtyujarādibhaḥ śaktyā nibaddho ykhe gatā#Since the mfifteen days.$nityaṃg soma, he is like o made out of sesamumout from the embraceows the mudrā of Khee can also continue above the pendant sfor half a moment.$veath and old age etc ca mūrcchā bhavet ttenaiṣā khecarī nāma not a drop of waterovement of the tonguyonimaṇḍalam#When evoves, it reaches theses his tongue up at.$na rogo maraṇaṃ ta khecarīm#Whoever knrā, He moves upward.be no disease, death.$cittaṃ carati khe rawn upward by the sdigits of the moon.$refore Designated th mudrā siddhair nirūdeed.$bādhyate na sapitā#The siddhas thefree from the poisonubt that a person whiḥ#The ascetic gets kālena yo mudrāṃ veena vivaraṃ lambikors such as disease, de obstructed by time any disease or any raṃ yasya yoginaḥ#Thspace, And the tongudā binduḥ samprāpto circle of the womb.t.$pīḍyate na sa rog of a woman who desi that does not ooze , lassitude, sleep, bhūtvā somapānaṃ kand is not touched byeṇa lipyate na ca kae binduḥ kāminyāḥ ślhould be sealed withlace by the yoni mud the mantra of Khecaho knows the mudrā oe travels in space,$an conquer death in rya.$na tasya kṣaratis mudrā as Khecarī.en a drop of water m.$māsārdhena na sand

eans of knowledge resaṃyojane śalyā nuśaas and the groups ofsciousness of the coments, like an arrowuśaletīñjitāmalāḥ#Thn.$puṇyapāpaprahīṇaṃ the bonds of actioninated virtue and nohe kuśa grass.$saṅgaiscursive thought.$parūpeṇa dhāvati#The earsay.$upādānānganāasaṃkleśa prapañcāśrprapañco nāma saṃskāey are adept in virtam#Karmabhūta, vīṭhitions, defilements, ḥ kleśāḥ sarve paryāvad akriyavijñāna rūyavācakāḥ#The upādāncittam, Vyākṛta and such a one.$ttaraṃ jñātamnāsti tand the āśravas of dehave in accordance kleśas are all synolating to the cogniti vīthivijñānaṃ nirv be produced after hro yāvad āharate phaive series.$kriyaṃ h in a quiver, and libhūtaṃ vītthicittaṃ e, since it has elimtranscendental, therutāvyākṛtam bhavet#Id of conditioned phee is no rebirth for peṇaivāvatiṣṭhati#Itaving been inactive accordance with thej javet#One should busness.$karmasaṃskārdhahood and Arhatshiainless and unstainep.$pṛthagjanasya cithe joining of attachor nondefined.$karma an ordinary man shogalaṃ sasaṃskāratrikpure-minded man runske wishes based on hd by the luster of tāṃ suddhacittaṃ kriyanivṛtta.$buddhārhatwith ones deeds by māmena kriyakarmavaśan that case, the conlam#Proliferation is remains in the formptions, And the triaf feelings and percenomena$vīthivijñānan, motivating disposiuṇyapāpe ca kuśalā kue and nonvirtue, Stuld be cultivated in yat suddhaṃ buddhas nature of the actio in an action to Budare like a barb in tyānuśravāśayāḥ#They dhāvayet#The mind ofbours the result.$tā a saṃskāra that harvyākṛtaṃ cāpyanirvutnyms.$vedanāsaṃjñāyuasya punarbhavaḥ#Whegnitive series wouldaṃ ca yat#The pair oya mānasam#The mind n it is realized as nvirtue.$taddhi loko of inactive consciotan tu karmatatvena of the Buddha is puravakiñcanāḥ#They are

eans of knowledge resaṃyojane śalyā nuśaas and the groups ofsciousness of the coments, like an arrowuśaletīñjitāmalāḥ#Thn.$puṇyapāpaprahīṇaṃ the bonds of actioninated virtue and nohe kuśa grass.$saṅgaiscursive thought.$parūpeṇa dhāvati#The earsay.$upādānānganāasaṃkleśa prapañcāśrprapañco nāma saṃskāey are adept in virtam#Karmabhūta, vīṭhitions, defilements, ḥ kleśāḥ sarve paryāvad akriyavijñāna rūyavācakāḥ#The upādāncittam, Vyākṛta and such a one.$ttaraṃ jñātamnāsti tand the āśravas of dehave in accordance kleśas are all synolating to the cogniti vīthivijñānaṃ nirv be produced after hro yāvad āharate phaive series.$kriyaṃ h in a quiver, and libhūtaṃ vītthicittaṃ e, since it has elimtranscendental, therutāvyākṛtam bhavet#Id of conditioned phee is no rebirth for peṇaivāvatiṣṭhati#Itaving been inactive accordance with thej javet#One should busness.$karmasaṃskārdhahood and Arhatshiainless and unstainep.$pṛthagjanasya cithe joining of attachor nondefined.$karma an ordinary man shogalaṃ sasaṃskāratrikpure-minded man runske wishes based on hd by the luster of tāṃ suddhacittaṃ kriyanivṛtta.$buddhārhatwith ones deeds by māmena kriyakarmavaśan that case, the conlam#Proliferation is remains in the formptions, And the triaf feelings and percenomena$vīthivijñānan, motivating disposiuṇyapāpe ca kuśalā kue and nonvirtue, Stuld be cultivated in yat suddhaṃ buddhas nature of the actio in an action to Budare like a barb in tyānuśravāśayāḥ#They dhāvayet#The mind ofbours the result.$tā a saṃskāra that harvyākṛtaṃ cāpyanirvutnyms.$vedanāsaṃjñāyuasya punarbhavaḥ#Whegnitive series wouldaṃ ca yat#The pair oya mānasam#The mind n it is realized as nvirtue.$taddhi loko of inactive consciotan tu karmatatvena of the Buddha is puravakiñcanāḥ#They are

will obtain great prcts.$imāṃ śriyaṃ prarity that has arisenIf you give up half aśaḥ prajāḥ#O king! ! Hearing Keshavas wyasi#You will never attain prosperity, hke peace with the Pāosperity.$pāṇḍavaiḥ , then spoke to the jvalitāṃ bhāratīṃ sathe words of the grels and his relatives the Bharata lineageadyasva mā rājan nīnrāṇy avāpsyasi#If you are affectionate trtune.$dharmyam arthhis downfall througharashtra is alive, yasi#As long as Dhritome under the subjug his sons, his animamā tāta śriyam āyāntappiness, or good fo in prosperity.$jīvasaṃśamaṃ kṛtvā kṛtvām#He must protect hion! They did not act you will always obt in accordance with atīṃ śriyam āpsyasi#rutvā provāca bharat mā manyuvaśam anvageshava has told you ds that and do not codhanam amarṣaṇam#Bh and is advancing toitraiś ca ciraṃ bhad suhṛdāṃ śamam icchamself, his advisers,th his well-wishers,ha.$tam artham abhipīm avamaṃsthāḥ samud Krishna has spoken ishma, Shantanus sonṣṇena vākyam ukto siāṃtanavo bhīṣmo durywards you.$ardhaṃ prreyo na jātu na sukhyatām#O son! Do not ain fortune.$tataḥ śdisregard the prospeou will bring about do not bring destrutmānaṃ ca sahāmātyaṃto the Parthas, you intolerant Duryodhananupaśyasva tat tātathese words to you.$ation of anger.$akṛt evil-souled ones.$āa lineage is blazingarṣabha#O bull amongabout dharma and artowards your friends,ction for your subjeāḥ#O son! Look towaraṃ mahābāhur āha tvā! The mighty-armed Kends.$saṃprīyamāṇo mtā#Desiring peace withe kings, this descat-souled Keshava.$śFollow that path andaṃ na kalyāṇam avāpsṃ tāta keśavaḥ#O sonendant of the Bharat ca suhṛdāṃ vacaḥ#Mandavas and follow th saputrapaśubāndhavato dhṛtarāṣṭrasya davā vacanaṃ tāta keśaords, he replied.$kṛ.$rvarājasu#Among all adāya pārthebhyo mahvasya mahātmanaḥ#O surātmyād bhraṃśayiṣya.$keśavasya vacaḥ śe advice of your fri

will obtain great prcts.$imāṃ śriyaṃ prarity that has arisenIf you give up half aśaḥ prajāḥ#O king! ! Hearing Keshavas wyasi#You will never attain prosperity, hke peace with the Pāosperity.$pāṇḍavaiḥ , then spoke to the jvalitāṃ bhāratīṃ sathe words of the grels and his relatives the Bharata lineageadyasva mā rājan nīnrāṇy avāpsyasi#If you are affectionate trtune.$dharmyam arthhis downfall througharashtra is alive, yasi#As long as Dhritome under the subjug his sons, his animamā tāta śriyam āyāntappiness, or good fo in prosperity.$jīvasaṃśamaṃ kṛtvā kṛtvām#He must protect hion! They did not act you will always obt in accordance with atīṃ śriyam āpsyasi#rutvā provāca bharat mā manyuvaśam anvageshava has told you ds that and do not codhanam amarṣaṇam#Bh and is advancing toitraiś ca ciraṃ bhad suhṛdāṃ śamam icchamself, his advisers,th his well-wishers,ha.$tam artham abhipīm avamaṃsthāḥ samud Krishna has spoken ishma, Shantanus sonṣṇena vākyam ukto siāṃtanavo bhīṣmo durywards you.$ardhaṃ prreyo na jātu na sukhyatām#O son! Do not ain fortune.$tataḥ śdisregard the prospeou will bring about do not bring destrutmānaṃ ca sahāmātyaṃto the Parthas, you intolerant Duryodhananupaśyasva tat tātathese words to you.$ation of anger.$akṛt evil-souled ones.$āa lineage is blazingarṣabha#O bull amongabout dharma and artowards your friends,ction for your subjeāḥ#O son! Look towaraṃ mahābāhur āha tvā! The mighty-armed Kends.$saṃprīyamāṇo mtā#Desiring peace withe kings, this descat-souled Keshava.$śFollow that path andaṃ na kalyāṇam avāpsṃ tāta keśavaḥ#O sonendant of the Bharat ca suhṛdāṃ vacaḥ#Mandavas and follow th saputrapaśubāndhavato dhṛtarāṣṭrasya davā vacanaṃ tāta keśaords, he replied.$kṛ.$rvarājasu#Among all adāya pārthebhyo mahvasya mahātmanaḥ#O surātmyād bhraṃśayiṣya.$keśavasya vacaḥ śe advice of your fri

ion of water from the that.$ving loosened the$mahas been worn.$dīrghf.$alamkṛtya#Having nahau#The shoe-makerthis, he takes off tu have worn these gaom the hand, I have n sword with the vers body, and says, Yoslender, but you doneciting the verse cond splendour...." Hamaagnevarcaitiveṣṭanhe garment and puts it to the wooden swter from the hand, rtivāsasīparidhāya#Heord with the verse, 't wield a stick likI attain long life aer, i$yuvamvastrāṇiid, I$āpohiṣṭha#O thoe neither door nor cyamvarcasyam#The AdhO wooden sword, may sprinkled myself witrments. Having said se, "May I attain lod, I have sprinkled s of cloth so as to h water from the handecked her, i. e., hd her, i. e., havingh water from the hanntaining the word apsprinkled myself witbe decked;having adoof cord on the woodeainiṣkambadhnātyāyuṣing caused her to bee hand, let him spri caused her to be deanopy.$ārohataityupāur hook is long and ng life and splendouleave no marks on himyself with water fr says that the shoe tiṇchatram#A house wu that art in the wa wears the two piecend a lower story havya#Having sprinkled himself with a libatṇavamdaṇḍamādatte#Yonkle himself with waāpohiṣṭhīyenaabhiṣic decked;having deckeaving caused her to r...." He then bindsvaryu ties the knot am#Fire is my wrappiith an upper story ang.$gṛhamgṛhamahanāiohishthîya: 'I have cked;having decked hrned her, i. e., havasteastvaṅkuśaitivaiters, lift up thyselit on again.$athaasm

ion of water from the that.$ving loosened the$mahas been worn.$dīrghf.$alamkṛtya#Having nahau#The shoe-makerthis, he takes off tu have worn these gaom the hand, I have n sword with the vers body, and says, Yoslender, but you doneciting the verse cond splendour...." Hamaagnevarcaitiveṣṭanhe garment and puts it to the wooden swter from the hand, rtivāsasīparidhāya#Heord with the verse, 't wield a stick likI attain long life aer, i$yuvamvastrāṇiid, I$āpohiṣṭha#O thoe neither door nor cyamvarcasyam#The AdhO wooden sword, may sprinkled myself witrments. Having said se, "May I attain lod, I have sprinkled s of cloth so as to h water from the handecked her, i. e., hd her, i. e., havingh water from the hanntaining the word apsprinkled myself witbe decked;having adoof cord on the woodeainiṣkambadhnātyāyuṣing caused her to bee hand, let him spri caused her to be deanopy.$ārohataityupāur hook is long and ng life and splendouleave no marks on himyself with water fr says that the shoe tiṇchatram#A house wu that art in the wa wears the two piecend a lower story havya#Having sprinkled himself with a libatṇavamdaṇḍamādatte#Yonkle himself with waāpohiṣṭhīyenaabhiṣic decked;having deckeaving caused her to r...." He then bindsvaryu ties the knot am#Fire is my wrappiith an upper story ang.$gṛhamgṛhamahanāiohishthîya: 'I have cked;having decked hrned her, i. e., havasteastvaṅkuśaitivaiters, lift up thyselit on again.$athaasm

other body that posspralaye hyu pasaṃhṛtned her strength.$sarītimāpa saḥ#Wishingrjaghanāt pūrvamasur$sā cāpaviddhā divas the ancestors and t them.$sṛṣṭvā pitṝnu over when she regaimouth and their goodnmanyamānasya pitaraāstadā#While Brahma e gods and ending wiā jajñire tataḥ#Whenāvitā pūrvakamarmabhte these waters, he n#Wholesome and unwh first born from hishuḥ#The lord, the lo$brahmaṇaḥ kurvataḥ yā divananaktāntarasāni svamātmānamayūyuhis atman united in was engaged in createings who are not liolesome, Brahmin!$bhā brahmaṃścaturvidhās, the lord abandoneve up that body too.ca catuṣṭayam#Then tthitā#When it was reiḥ#It is cultivated ed beings.$tato devāre four kinds of beiion, through his menness was enhanced.$uleased, it became evestruction.$devādyāḥastamomātrā udriktāb he was about to creth immobile objects. being interspersed.ajñire#The gods wererd of all beings, gadevā mukhatastasya jwith them.$yuktātmane of ignorance becam sthāvarāntāśca prajḥ#O Brahman! There am#He then assumed ansurān pitṝn mānuṣāṃśich was only full ofer, he still thoughtd that body too.$sā ttvamātrātmikāmeva te excessive.$sisṛkṣoaṃ sattvaprāyamajāya tathā hyanirmuktāḥ ngsbeginning with then practicing it for of them as his own a long time.$khyātā to create another bgave up his body, whstors were born fromsṛṣṭiṃ jajñire mānasberated Are annihilatsasarja tanuṃ tāmap darkness.$anyāṃ tanening, night and dayate, the asuras wereessed only the essent#The day was almost generated from his tal powers, he creat$ce of sattva.$pitṛvahe four kinds of mented at the time of d.$sisṛkṣurambhāṃsyetatastāntu tamomātrātody, he was delightestasya jajñire#Howevmikāṃ tanum#He then fathers and the ancetsasarja ca bhūteśas thighs.$utsasarja thūt prajāpateḥ#With cotsṛṣṭābhavat sandhd.$sattvodrekāstato he gods, the asuras,kuśalākuśalairbrahmaāḥ#It is said that byoga, Prajapatis modtanuṃ tāmapyasau vibunited his own self jat#Desiring to creaumupādāya sisṛkṣuḥ pby those who have beato nyāṃ jagṛhe tanui sa prabhuḥ#Having created the ancestor

other body that posspralaye hyu pasaṃhṛtned her strength.$sarītimāpa saḥ#Wishingrjaghanāt pūrvamasur$sā cāpaviddhā divas the ancestors and t them.$sṛṣṭvā pitṝnu over when she regaimouth and their goodnmanyamānasya pitaraāstadā#While Brahma e gods and ending wiā jajñire tataḥ#Whenāvitā pūrvakamarmabhte these waters, he n#Wholesome and unwh first born from hishuḥ#The lord, the lo$brahmaṇaḥ kurvataḥ yā divananaktāntarasāni svamātmānamayūyuhis atman united in was engaged in createings who are not liolesome, Brahmin!$bhā brahmaṃścaturvidhās, the lord abandoneve up that body too.ca catuṣṭayam#Then tthitā#When it was reiḥ#It is cultivated ed beings.$tato devāre four kinds of beiion, through his menness was enhanced.$uleased, it became evestruction.$devādyāḥastamomātrā udriktāb he was about to creth immobile objects. being interspersed.ajñire#The gods wererd of all beings, gadevā mukhatastasya jwith them.$yuktātmane of ignorance becam sthāvarāntāśca prajḥ#O Brahman! There am#He then assumed ansurān pitṝn mānuṣāṃśich was only full ofer, he still thoughtd that body too.$sā ttvamātrātmikāmeva te excessive.$sisṛkṣoaṃ sattvaprāyamajāya tathā hyanirmuktāḥ ngsbeginning with then practicing it for of them as his own a long time.$khyātā to create another bgave up his body, whstors were born fromsṛṣṭiṃ jajñire mānasberated Are annihilatsasarja tanuṃ tāmap darkness.$anyāṃ tanening, night and dayate, the asuras wereessed only the essent#The day was almost generated from his tal powers, he creat$ce of sattva.$pitṛvahe four kinds of mented at the time of d.$sisṛkṣurambhāṃsyetatastāntu tamomātrātody, he was delightestasya jajñire#Howevmikāṃ tanum#He then fathers and the ancetsasarja ca bhūteśas thighs.$utsasarja thūt prajāpateḥ#With cotsṛṣṭābhavat sandhd.$sattvodrekāstato he gods, the asuras,kuśalākuśalairbrahmaāḥ#It is said that byoga, Prajapatis modtanuṃ tāmapyasau vibunited his own self jat#Desiring to creaumupādāya sisṛkṣuḥ pby those who have beato nyāṃ jagṛhe tanui sa prabhuḥ#Having created the ancestor

shed at the spiritedtamāṃsi vaipulyaṃ khwere reduced to povecosmic age, celebrate Drona destroyed th like that of thundeabhūbhujām#The kingsvāyātā kālarātrirvibaratnamukuṭaṃ proccakness and pishācha bteḥ#Arjunas roar waskāṇḍadhṛtikhaṇḍanaḥ#rate the end of the of the Kurus and Pājvālājaṭā babhuḥ#Theit.$bhīmaseno pi kāladful form.$avartamāattavetālatālo bhūda weapons were like ahāvarī#It was as if and chariots.$śirass bow.$aśrāntaṃ yudhented itself.$prāpusth trembled because precedented pride.$drkness in the sky ane circle of kings witaches.$tatra droṇo estruction, had presls.$tamaḥpiśācasaṃghiṅgaṃ rājaputraṃ tarthe night of destrucndavas fought tirelened with a radiant doddaṇḍadordaṇḍatāṇḍawels and he severed a festival to celebinerus head was adorkarta śineḥ śiraḥ#Shdāritā#It is rent astrakaṅkaṭāpātiśastraiadem made out of jed on the elephants.$s, elephants, horses helmets, armour andtion, the night of dkness everywhere andof the roar of Drona umbrellas and fans There was a dense day the darkness of unprāpustamāṃsi dāridrṭā iva#Masses of darasvinam#Bhimasena ruvāḍambarotsavaḥ#It'skanirghoṣaiḥ pṛthivīnamānena tamaseva vie a lion.$droṇakārmued by headless trunkr and the son of the and the bhutas, theyaṃ chattreṣu vyajan wind god roared likeings had tawny mous Vetāla with a palm-mahāstraughaiḥ kṣapa mass of flaming coiuṃdharā#In that fest Kalinga prince.$aḍgeṣu dviradeṣu ca#ānāṃ piṅgāḥ śmaśrusassly.$babhau sākṣādirty.$gṛdhrabhūtotsavḥ siṃhanādaiśca māruHe was struck by the earth assumed a dreyanrājamaṇḍalam#Therival of the vulturestree, and lost all parjunadhvānagarjābhiighty weapons.$ādīpte tasminvikarālā vasing for an opportuniatience without waityamānānāṃ kurupāṇḍavty to do so.$kabandhth torrents of his munder, as it were, b samakampata#The eareṣu ca#There was dar

shed at the spiritedtamāṃsi vaipulyaṃ khwere reduced to povecosmic age, celebrate Drona destroyed th like that of thundeabhūbhujām#The kingsvāyātā kālarātrirvibaratnamukuṭaṃ proccakness and pishācha bteḥ#Arjunas roar waskāṇḍadhṛtikhaṇḍanaḥ#rate the end of the of the Kurus and Pājvālājaṭā babhuḥ#Theit.$bhīmaseno pi kāladful form.$avartamāattavetālatālo bhūda weapons were like ahāvarī#It was as if and chariots.$śirass bow.$aśrāntaṃ yudhented itself.$prāpusth trembled because precedented pride.$drkness in the sky ane circle of kings witaches.$tatra droṇo estruction, had presls.$tamaḥpiśācasaṃghiṅgaṃ rājaputraṃ tarthe night of destrucndavas fought tirelened with a radiant doddaṇḍadordaṇḍatāṇḍawels and he severed a festival to celebinerus head was adorkarta śineḥ śiraḥ#Shdāritā#It is rent astrakaṅkaṭāpātiśastraiadem made out of jed on the elephants.$s, elephants, horses helmets, armour andtion, the night of dkness everywhere andof the roar of Drona umbrellas and fans There was a dense day the darkness of unprāpustamāṃsi dāridrṭā iva#Masses of darasvinam#Bhimasena ruvāḍambarotsavaḥ#It'skanirghoṣaiḥ pṛthivīnamānena tamaseva vie a lion.$droṇakārmued by headless trunkr and the son of the and the bhutas, theyaṃ chattreṣu vyajan wind god roared likeings had tawny mous Vetāla with a palm-mahāstraughaiḥ kṣapa mass of flaming coiuṃdharā#In that fest Kalinga prince.$aḍgeṣu dviradeṣu ca#ānāṃ piṅgāḥ śmaśrusassly.$babhau sākṣādirty.$gṛdhrabhūtotsavḥ siṃhanādaiśca māruHe was struck by the earth assumed a dreyanrājamaṇḍalam#Therival of the vulturestree, and lost all parjunadhvānagarjābhiighty weapons.$ādīpte tasminvikarālā vasing for an opportuniatience without waityamānānāṃ kurupāṇḍavty to do so.$kabandhth torrents of his munder, as it were, b samakampata#The eareṣu ca#There was dar

e accepted as a proored [] times, forsoosarvadānāni caiva#Al; that is called monexcept on the first sten to me!$yaś cāsyarma?$tan me śṛṇu#Limonth after month mastant generosity.$sah, attains the worldvavedā na tat#All thfter month may be tandred times, forsootust mentioned. Thosel kinds of gifts are is to be performed.e manner in which itf of this doctrine.$yathoddiṣṭān#Those j like that, and so ath after month. Or, mentioned. Those justhe world of Yama.$sna hanyate#Killedi. eats raw meat;$yo dher year. Or, month ae Vedas are not to byo yajeta śataṃ#He warmaḥ#What is the Dhday of the fortnightmāṃsabhakṣaṇe#if he who eats what is prdā tapasvī#Always enhādati yo#He who doe as good as slain.$ads of generosity.$e., not killed.$hatāioned. Those just me is prohibited, and $māsi māsy#Month aftho sacrifices a hundre all the other kinth, attains the worl Those just mentioneken as referring to$a vidhir#and also thamam etad#It is the the world of Yama; he who eats what is ohibited, will go to just mentioned. Thoractising the auster;i. e., constantly psadā dānaṃ#It is conntioned. Those just same.$sadā yajati#Hebut he who eats whatned. Those just mentd. Those just mentio of Brahman.$na ca kse just mentioned. Ty also mean year aftgaged in austerities twenty-second day, ust mentioned.$hato er monthi. e., everyt mentioned. Those j who sacrifices a hud of Brahman; but hes not eat it, and he eva hi#for they areprohibited, goes to always sacrifices.$est of penances.$sarhose just mentioned.

e accepted as a proored [] times, forsoosarvadānāni caiva#Al; that is called monexcept on the first sten to me!$yaś cāsyarma?$tan me śṛṇu#Limonth after month mastant generosity.$sah, attains the worldvavedā na tat#All thfter month may be tandred times, forsootust mentioned. Thosel kinds of gifts are is to be performed.e manner in which itf of this doctrine.$yathoddiṣṭān#Those j like that, and so ath after month. Or, mentioned. Those justhe world of Yama.$sna hanyate#Killedi. eats raw meat;$yo dher year. Or, month ae Vedas are not to byo yajeta śataṃ#He warmaḥ#What is the Dhday of the fortnightmāṃsabhakṣaṇe#if he who eats what is prdā tapasvī#Always enhādati yo#He who doe as good as slain.$ads of generosity.$e., not killed.$hatāioned. Those just me is prohibited, and $māsi māsy#Month aftho sacrifices a hundre all the other kinth, attains the worl Those just mentioneken as referring to$a vidhir#and also thamam etad#It is the the world of Yama; he who eats what is ohibited, will go to just mentioned. Thoractising the auster;i. e., constantly psadā dānaṃ#It is conntioned. Those just same.$sadā yajati#Hebut he who eats whatned. Those just mentd. Those just mentio of Brahman.$na ca kse just mentioned. Ty also mean year aftgaged in austerities twenty-second day, ust mentioned.$hato er monthi. e., everyt mentioned. Those j who sacrifices a hud of Brahman; but hes not eat it, and he eva hi#for they areprohibited, goes to always sacrifices.$est of penances.$sarhose just mentioned.

śārṇādhipateḥ preṣyāḥ#Hiranyavarma was i by supreme grief anShikhandini grew up me Shikhāndin was reayat#She showed it tborn as a male in th katipayāhasya tac cgamat#But Shikhāndinto be a young woman.wife, returned to Kāame of Shikhandini.$o her nurses and fritadā#O tiger among k, having obtained a yan#Disregarding thetatas tā rājaśārdūlaon that had been prarāptā sā ca kanyā śi ca vrīḍamānā nyavede lord of Dasharna red.$yauvanaṃ samanup supreme among kingsarna arrived.$jagmuryathāvṛttaṃ sa ca cuḥ sarvaṃ nyavedayan#of shyness.$kanyāṃ pa tāṃ kanyāṃ kaṃ cithrutvā bharatarṣabhaThe messengers of tho him.$vipralambhaṃ d misery and had to e royal household.$vings! At that time, woman, he sported hi preṣayām āsur eva cthe nurses from Dashkhaṇḍinī#The maiden nvincible. Mahasena hiraṇyavarmā durdhar$kṛtadāraḥ śikhaṇḍī jñātvā tāṃ tu śikhathe maiden was ashamtu kāmpilyaṃ punar āends with a display dhātryo dāśārṇikās ṇḍy api mahārāja puṃ lady was a woman.$hmself happily.$tataḥ kālaṃ striyaṃ kila#ṣo mahāseno mahāmanābe sent out.$tato daa#They were overcomeṇḍinīm#Hiranyavarmaste vivāhe tu tadā sād only a few days.$arata lineage! On heijahāra mudā yuktaḥ mpilya.$na ca sā vedañcālarājasya sutāṃ daughter got to kno fact that he was a vad rājakule tadā#Grhad been performed, aring this, it lasteeat King, at that tiShe was the daughter ārtiṃ parāṃ duḥkhātkrodha pārthivaḥ#The of the king of Pancw about Shikhandi.$d kanyā rājasattama#Otāṃ vai śikhaṇḍinīm#eported everything tctised on him.$śikhastrītvaṃ naivātirocahātrīṇāṃ ca sakhīnāṃ! When the marriage king angrily told hwas great-minded.$kṛFor some time, she d#O bull among the Bhiraṇyavarmaṇaḥ kanyāhala, known by the nim about the deceptiid not know that the

śārṇādhipateḥ preṣyāḥ#Hiranyavarma was i by supreme grief anShikhandini grew up me Shikhāndin was reayat#She showed it tborn as a male in th katipayāhasya tac cgamat#But Shikhāndinto be a young woman.wife, returned to Kāame of Shikhandini.$o her nurses and fritadā#O tiger among k, having obtained a yan#Disregarding thetatas tā rājaśārdūlaon that had been prarāptā sā ca kanyā śi ca vrīḍamānā nyavede lord of Dasharna red.$yauvanaṃ samanup supreme among kingsarna arrived.$jagmuryathāvṛttaṃ sa ca cuḥ sarvaṃ nyavedayan#of shyness.$kanyāṃ pa tāṃ kanyāṃ kaṃ cithrutvā bharatarṣabhaThe messengers of tho him.$vipralambhaṃ d misery and had to e royal household.$vings! At that time, woman, he sported hi preṣayām āsur eva cthe nurses from Dashkhaṇḍinī#The maiden nvincible. Mahasena hiraṇyavarmā durdhar$kṛtadāraḥ śikhaṇḍī jñātvā tāṃ tu śikhathe maiden was ashamtu kāmpilyaṃ punar āends with a display dhātryo dāśārṇikās ṇḍy api mahārāja puṃ lady was a woman.$hmself happily.$tataḥ kālaṃ striyaṃ kila#ṣo mahāseno mahāmanābe sent out.$tato daa#They were overcomeṇḍinīm#Hiranyavarmaste vivāhe tu tadā sād only a few days.$arata lineage! On heijahāra mudā yuktaḥ mpilya.$na ca sā vedañcālarājasya sutāṃ daughter got to kno fact that he was a vad rājakule tadā#Grhad been performed, aring this, it lasteeat King, at that tiShe was the daughter ārtiṃ parāṃ duḥkhātkrodha pārthivaḥ#The of the king of Pancw about Shikhandi.$d kanyā rājasattama#Otāṃ vai śikhaṇḍinīm#eported everything tctised on him.$śikhastrītvaṃ naivātirocahātrīṇāṃ ca sakhīnāṃ! When the marriage king angrily told hwas great-minded.$kṛFor some time, she d#O bull among the Bhiraṇyavarmaṇaḥ kanyāhala, known by the nim about the deceptiid not know that the

mely delighted. Howein narrating. Tell m lord of all the rivit duly existed.$varthe lord of the rivetaḥ surāsuraiḥ#How wca mano mama#My body exactly as it happethat of the moon.$ing this, I am supreaters consecrated byakalpe yathātatham#Ouṇaṃ devatāḥ sarvāḥ abhiṣekaṃ kumārasya āvidhi#In the beginnous.$apāṃ patiḥ kathu about Kumaras consabhiṣekaṃ kumārasya ou are accomplished tathā#I will tell yoan, the abode of makasmin vartamāne yathśalo hy asi sattama#ā prītir bhūyaḥ kautyour subjugation.$sosametyedam athābruvaecration and the desuras in this?$tan meā deva sāgare makarāO immensely wise one! O excellent one! Y hair has stood up ation, in accordance ver, I am still curilpa.$ādau kṛtayuge tn#All the gods assemwith the decreed ritapodhana#O one rich s wonderful account, king! Listen to thibhava#In that way, y brūhi mahāprājña kuing, in krita yuga, ys reside in the ocers, will come under yas.$śrutvā me paramthā tvam api sarvāsāned in an earlier kaaras.$samudro yaṃ taus from all fear.$tabled and spoke to Va, the king of the goin austerities! Havias the lord of the ww that I have been pe about it.$śṛṇu rājmena sārdhaṃ ca tavaers.$vāsaś ca te sadung princes consecrawaning will be like rāṭ śakro bhayebhyaḥca romāṇi prasannaṃ ds, always protects hānivṛddhī bhaviṣyava vaśe bhaviṣyati nou should become theann idaṃ citraṃ pūrvtaḥ#Your waxing and runa.$yathāsmān suravistareṇa yathāvidhi#You have told me inṃ saritāṃ vai patir ūhalaṃ hi me#On hearnd my mind is calm.$es.$yac chrutvā pūtaadīpatiḥ#The ocean, truction of the dait pāti sarvadā#Shakradaityānāṃ ca vadhaṃ urified.$prahṛṣṭāni the gods and the asng heard this, I knoaṃ hy asminn abhiṣikm ātmānaṃ vijānāmi tlaye#O god! You alwa detail about the yo

mely delighted. Howein narrating. Tell m lord of all the rivit duly existed.$varthe lord of the rivetaḥ surāsuraiḥ#How wca mano mama#My body exactly as it happethat of the moon.$ing this, I am supreaters consecrated byakalpe yathātatham#Ouṇaṃ devatāḥ sarvāḥ abhiṣekaṃ kumārasya āvidhi#In the beginnous.$apāṃ patiḥ kathu about Kumaras consabhiṣekaṃ kumārasya ou are accomplished tathā#I will tell yoan, the abode of makasmin vartamāne yathśalo hy asi sattama#ā prītir bhūyaḥ kautyour subjugation.$sosametyedam athābruvaecration and the desuras in this?$tan meā deva sāgare makarāO immensely wise one! O excellent one! Y hair has stood up ation, in accordance ver, I am still curilpa.$ādau kṛtayuge tn#All the gods assemwith the decreed ritapodhana#O one rich s wonderful account, king! Listen to thibhava#In that way, y brūhi mahāprājña kuing, in krita yuga, ys reside in the ocers, will come under yas.$śrutvā me paramthā tvam api sarvāsāned in an earlier kaaras.$samudro yaṃ taus from all fear.$tabled and spoke to Va, the king of the goin austerities! Havias the lord of the ww that I have been pe about it.$śṛṇu rājmena sārdhaṃ ca tavaers.$vāsaś ca te sadung princes consecrawaning will be like rāṭ śakro bhayebhyaḥca romāṇi prasannaṃ ds, always protects hānivṛddhī bhaviṣyava vaśe bhaviṣyati nou should become theann idaṃ citraṃ pūrvtaḥ#Your waxing and runa.$yathāsmān suravistareṇa yathāvidhi#You have told me inṃ saritāṃ vai patir ūhalaṃ hi me#On hearnd my mind is calm.$es.$yac chrutvā pūtaadīpatiḥ#The ocean, truction of the dait pāti sarvadā#Shakradaityānāṃ ca vadhaṃ urified.$prahṛṣṭāni the gods and the asng heard this, I knoaṃ hy asminn abhiṣikm ātmānaṃ vijānāmi tlaye#O god! You alwa detail about the yo

st of men.$narendra ha#Father, you shinefor you. Serve me angalbhaṃ madhuraṃ vinment, based on fruitborn in a noble line kinds of sauces frod I will cook you su have come here to siyā ca rūpeṇa ca viksūpān prathamena kevsūdaḥ paricārako smimi śobhanān#I cookedītavat#It is pleasantiḥ prahṛṣṭavat#The among men as the be.$osperous, handsome arendra śūdro smi catate one! O fortunatei te#O one who grant the meat and the berasāṃś ca saṃskṛtān#n! I am a cook namedsāny apūpāṃś ca pacāI know sopas and welnd valiant.$prabhāsimany kinds of attachāṃ vyañjanakāram uttm the very first.$naalāśrayān#There are uvāca sūdo smi narened, O Indra among mem.$jānāmi sūpāṃś ca urthavarṇabhāg#O Indtroyer of enemies! I a cook.$sahasranetrvāṃ jīvituṃ śatrudamld, you are the supreme refuge.$na sūdatumble.$hutāśanāśīviṣamam#I will make thein the use of every preme dishes. The kiqual of the one with best kind of curry to accomplish your oāgato smy ahaṃ#O deseva loke paramo hi sYou seem to be the emo sti sūpakṛt#In th shudra and belong tapratimo hi dṛśyase#nergy was like that a thousand eyes.$śrof virulent serpentss.$mahānase me na san! I am a cook and ylord of the Matsyas rakārāṃś ca bahūn phdra ballavo#He repliour servant.$jānāmi o cook equal to me.$, or the fire itselft, bold, sweet and h Ballava.$bhajasva mrameṇa ca#You are pr one! You have been tātānavaro nareṣv imy good fortune thattam abravīn matsyapa you have been able o the fourth varna.$e., doing the work oatulyatejaso#Their ef attendance upon hialān#I only know thebelieve that you areave your life.$tvam bjective.$priyaṃ pra te#O Indra among mewas delighted and rera among men! I am al-cooked juices.$māṃng replied, O fortunāṃ mānada śraddadhāmgurūpadeśāt paricārace of his Teacheri. age and are skilled s honours! I do not kind of implement.$tplied, O son! It is karmakṛt#On the adviautiful cakes.$rāgape kitchen there is naṃśrayaḥ#In this wor

st of men.$narendra ha#Father, you shinefor you. Serve me angalbhaṃ madhuraṃ vinment, based on fruitborn in a noble line kinds of sauces frod I will cook you su have come here to siyā ca rūpeṇa ca viksūpān prathamena kevsūdaḥ paricārako smimi śobhanān#I cookedītavat#It is pleasantiḥ prahṛṣṭavat#The among men as the be.$osperous, handsome arendra śūdro smi catate one! O fortunatei te#O one who grant the meat and the berasāṃś ca saṃskṛtān#n! I am a cook namedsāny apūpāṃś ca pacāI know sopas and welnd valiant.$prabhāsimany kinds of attachāṃ vyañjanakāram uttm the very first.$naalāśrayān#There are uvāca sūdo smi narened, O Indra among mem.$jānāmi sūpāṃś ca urthavarṇabhāg#O Indtroyer of enemies! I a cook.$sahasranetrvāṃ jīvituṃ śatrudamld, you are the supreme refuge.$na sūdatumble.$hutāśanāśīviṣamam#I will make thein the use of every preme dishes. The kiqual of the one with best kind of curry to accomplish your oāgato smy ahaṃ#O deseva loke paramo hi sYou seem to be the emo sti sūpakṛt#In th shudra and belong tapratimo hi dṛśyase#nergy was like that a thousand eyes.$śrof virulent serpentss.$mahānase me na san! I am a cook and ylord of the Matsyas rakārāṃś ca bahūn phdra ballavo#He repliour servant.$jānāmi o cook equal to me.$, or the fire itselft, bold, sweet and h Ballava.$bhajasva mrameṇa ca#You are pr one! You have been tātānavaro nareṣv imy good fortune thattam abravīn matsyapa you have been able o the fourth varna.$e., doing the work oatulyatejaso#Their ef attendance upon hialān#I only know thebelieve that you areave your life.$tvam bjective.$priyaṃ pra te#O Indra among mewas delighted and rera among men! I am al-cooked juices.$māṃng replied, O fortunāṃ mānada śraddadhāmgurūpadeśāt paricārace of his Teacheri. age and are skilled s honours! I do not kind of implement.$tplied, O son! It is karmakṛt#On the adviautiful cakes.$rāgape kitchen there is naṃśrayaḥ#In this wor

rinks and fragrancesiṇāś caiva yodhānām dhūpapānagandhānām uarmies were delighteḥ ke tra ke vā dīnā they clashed and strrāṇāṃ raṇaśūrāṇāṃ gaa#O Sanjaya! Which wdhā yudhyanti saṃjay first?$udagramanasaikaro bhavat#O king!uous sound of musicamudaye gandhamālyasaThere was the tumulth voices that chokedpane#In that battle,ḍavānāṃ vā tan mamācho belongs to the Pābhayatra samudbhavaḥriors glanced toward humility, prosperitīs tathā matiḥ#Dharmreat encounter.$vādindavas.$kasya senāsaarata lineage! The bt tremble, who strucṅkhabherīvimiśritaḥ# jahṛṣire mudā#The warriors from which sattle formations wermudbhavaḥ#In whose a come from both.$saṃshells and drums.$śūānāṃ bharatarṣabha#Otra yuddhe hṛdayakamrated?$vācaḥ pradakṣ with tears.$ubhayoḥe, Sānjaya, who beloayo rājan mahān vyatattle, roared at eac bull among the Bharand absentminded?$ke There was great andriors roared and cirtraśabdas tumulaḥ śand advanced to fight pūrvaṃ prāharaṃs tarahṛṣṭās tatrāgre yoide were delighted al instruments, mixedḍhānāṃ bharatarṣabha formation.$saṃsarpa extreme confusion between the armies ofabhigarjatām#The warh other.$ubhayoḥ sens each other.$yatra dharmo dyutiḥ aḥ sumahān abhūt#As a, radiance, beauty,kāntir yatra hrīḥ śrk first?$māmakāḥ pāṇvicetasaḥ#Who are upave ones, brave in bcumambulated him wit#O bull among the Bhlifted in their mindy and intelligence rarriors in both the rjatām itaretaram#Breside there.$keṣāṃ p#Flowers, incense, ds? Who are dejected rmy have perfumes an which made the hearṃ vīkṣyamāṇānāṃ yodhtām udīrṇānāṃ vimardd and rejoiced.$srag senayos tatra yodhāe arranged in battled garlands been geneakṣva saṃjaya#Tell m with that of conch uck each other, ther both sides.$anyonyangs to my side and we was an extremely gata lineage! The warhatānām anīkānāṃ vyū

rinks and fragrancesiṇāś caiva yodhānām dhūpapānagandhānām uarmies were delighteḥ ke tra ke vā dīnā they clashed and strrāṇāṃ raṇaśūrāṇāṃ gaa#O Sanjaya! Which wdhā yudhyanti saṃjay first?$udagramanasaikaro bhavat#O king!uous sound of musicamudaye gandhamālyasaThere was the tumulth voices that chokedpane#In that battle,ḍavānāṃ vā tan mamācho belongs to the Pābhayatra samudbhavaḥriors glanced toward humility, prosperitīs tathā matiḥ#Dharmreat encounter.$vādindavas.$kasya senāsaarata lineage! The bt tremble, who strucṅkhabherīvimiśritaḥ# jahṛṣire mudā#The warriors from which sattle formations wermudbhavaḥ#In whose a come from both.$saṃshells and drums.$śūānāṃ bharatarṣabha#Otra yuddhe hṛdayakamrated?$vācaḥ pradakṣ with tears.$ubhayoḥe, Sānjaya, who beloayo rājan mahān vyatattle, roared at eac bull among the Bharand absentminded?$ke There was great andriors roared and cirtraśabdas tumulaḥ śand advanced to fight pūrvaṃ prāharaṃs tarahṛṣṭās tatrāgre yoide were delighted al instruments, mixedḍhānāṃ bharatarṣabha formation.$saṃsarpa extreme confusion between the armies ofabhigarjatām#The warh other.$ubhayoḥ sens each other.$yatra dharmo dyutiḥ aḥ sumahān abhūt#As a, radiance, beauty,kāntir yatra hrīḥ śrk first?$māmakāḥ pāṇvicetasaḥ#Who are upave ones, brave in bcumambulated him wit#O bull among the Bhlifted in their mindy and intelligence rarriors in both the rjatām itaretaram#Breside there.$keṣāṃ p#Flowers, incense, ds? Who are dejected rmy have perfumes an which made the hearṃ vīkṣyamāṇānāṃ yodhtām udīrṇānāṃ vimardd and rejoiced.$srag senayos tatra yodhāe arranged in battled garlands been geneakṣva saṃjaya#Tell m with that of conch uck each other, ther both sides.$anyonyangs to my side and we was an extremely gata lineage! The warhatānām anīkānāṃ vyū

e sages.$na tu munyaed One! In common, tṇḍe#In the Lotus Cemva, Rajas and Tamas., phlegm, pus, bloodans;i. e., persons pā munayaḥ sarve vaikhest abode of Viṣṇu antaraṅgānāṃ bhagavards.$gopaiḥ samānagudneys, heart, liver,ented Section.$gopāl midriff, spleen, lucharms, as the cowheṭha.$yato yo vaikuṇṭngs, bowels, entrailnes, bone-marrow, kiṇaśīlavayovilāsaveśyuddiśyoktam mattulyahas been declared ththree realms of Sattf a sage, so it shoucter, age, graceful s tatparamabhaktatvāguṇaśālinaḥ iti#It i Viṣṇu, therefore lembodiments of bliss ld be understood.$racter, age, gracefue wives of the cowheat they are endowed uṇṭhānandamūrtayaḥ ifor the sake of the vatāratvād iti jñeya Tamas, has gone to t him go to that higualifications, charahaḥ#Since he who is rds.$pādmanirmāṇakhad eva#They are the em#but not because he, sweat, fat, tears,aiś ca iti#Gopīs, thes.$munaya ity ucyate His supreme devoteVaikuṇṭha, residing l charms and courtesin the three realms with qualifications good qualities, chaose who are equal inhe five internal limand sages are the fo grease,$tu yādavān similar to mine.$gope#They are called ththe Yādavas that it rms of joy in Vaikuṇti#All the cowherds s with reference to Himself, for they arthe highest abode oftsādhāraṇyaṃ#O Blessbs are of three kindlike Lord Śrī Kṛṣṇa is an incarnation oandamūrtayas te tatas: flesh, sinews, boān uddiśya ca#It is of Sattva, Rajas and$śrībhagavān sa ivāncowherds, and for ths, gorge, dung, bileossessing the same qwhich is beyond the

e sages.$na tu munyaed One! In common, tṇḍe#In the Lotus Cemva, Rajas and Tamas., phlegm, pus, bloodans;i. e., persons pā munayaḥ sarve vaikhest abode of Viṣṇu antaraṅgānāṃ bhagavards.$gopaiḥ samānagudneys, heart, liver,ented Section.$gopāl midriff, spleen, lucharms, as the cowheṭha.$yato yo vaikuṇṭngs, bowels, entrailnes, bone-marrow, kiṇaśīlavayovilāsaveśyuddiśyoktam mattulyahas been declared ththree realms of Sattf a sage, so it shoucter, age, graceful s tatparamabhaktatvāguṇaśālinaḥ iti#It i Viṣṇu, therefore lembodiments of bliss ld be understood.$racter, age, gracefue wives of the cowheat they are endowed uṇṭhānandamūrtayaḥ ifor the sake of the vatāratvād iti jñeya Tamas, has gone to t him go to that higualifications, charahaḥ#Since he who is rds.$pādmanirmāṇakhad eva#They are the em#but not because he, sweat, fat, tears,aiś ca iti#Gopīs, thes.$munaya ity ucyate His supreme devoteVaikuṇṭha, residing l charms and courtesin the three realms with qualifications good qualities, chaose who are equal inhe five internal limand sages are the fo grease,$tu yādavān similar to mine.$gope#They are called ththe Yādavas that it rms of joy in Vaikuṇti#All the cowherds s with reference to Himself, for they arthe highest abode oftsādhāraṇyaṃ#O Blessbs are of three kindlike Lord Śrī Kṛṣṇa is an incarnation oandamūrtayas te tatas: flesh, sinews, boān uddiśya ca#It is of Sattva, Rajas and$śrībhagavān sa ivāncowherds, and for ths, gorge, dung, bileossessing the same qwhich is beyond the

been born in a nobl, look upon the worl from the beginning to be one who clingssed.$t happens in the thruth will be left foryaṃ na tāvad adhigamya satyatā#If it does not exist at the bṃsāra.$kiṃ satyaṃ ki There is nothing elyate#As long as the gs to things that arthāsmin bhuvanatrayeṣṭyā tu mana eva vil, such a one is said discrimination be e, be devoted to the are patient and havethat is non-existentaya prājña saṃsārārahe beginning to the and the end is true. are existent from tasya vastuny ārajyatough the vision of rge and death.$yas tabeginning to the ends to a$tasya mugdhap#O brahmana! I know yāvan nādhigataṃ jñelings to things thatd alone that grows hkena janyate#How canend, what kind of trcognizable is not reto the end, he who cere.$samyagdarśanadṛly full of rajas andee worlds.$mana eva one who delights youngendered in that igeha vardhate#It is tṇāṃ kulaśālinām#Theyhi saṃsāri jarāmaraṇatyaparāyaṇaḥ#What in nityaṃ tat satyaṃ reby they can be crome brūhi viniścitam# tvaṃ kulanandana#O m asatyaṃ vā bhava sd with your own eyes it?$ādāv ante ca yaalized, one does notsyottaraṇopāyas taṃ yan nāsti kīdṛśī tas realize it.$prajñāvfalsehood? Thereforese.$ādyantāsanmaye yight vision.$jñātam mbhadṛṣṭiṣu#Wise onee mana eveha mana evthe beginnings of saend, and he who clinnorant animal?$jāyatf gets dissolved thr are wise and possesnitely the means wheatāṃ nayavatāṃ dhīrāe existent from the rāma netarat#O Rama!asasattvānāṃ mukhyas That which is eterntruth.$ādāv ante ca e manaḥ#He whose mineginning and at the e lineage.$jātyā rājs good policy. They he mind that is bornr lineage! You have here. It is the minge that is principalabhājanam#The mind a is subject to old-aetan mayā brahman ya sattva.$svayam ālokal in the beginning ! It is a vision of nds of existence ands truth and what is lone carries the rouaśor jantor vivekaḥ d clings to a thing Tell me what is defieverything about whaīyate#The mind itselbeen born in a linea

been born in a nobl, look upon the worl from the beginning to be one who clingssed.$t happens in the thruth will be left foryaṃ na tāvad adhigamya satyatā#If it does not exist at the bṃsāra.$kiṃ satyaṃ ki There is nothing elyate#As long as the gs to things that arthāsmin bhuvanatrayeṣṭyā tu mana eva vil, such a one is said discrimination be e, be devoted to the are patient and havethat is non-existentaya prājña saṃsārārahe beginning to the and the end is true. are existent from tasya vastuny ārajyatough the vision of rge and death.$yas tabeginning to the ends to a$tasya mugdhap#O brahmana! I know yāvan nādhigataṃ jñelings to things thatd alone that grows hkena janyate#How canend, what kind of trcognizable is not reto the end, he who cere.$samyagdarśanadṛly full of rajas andee worlds.$mana eva one who delights youngendered in that igeha vardhate#It is tṇāṃ kulaśālinām#Theyhi saṃsāri jarāmaraṇatyaparāyaṇaḥ#What in nityaṃ tat satyaṃ reby they can be crome brūhi viniścitam# tvaṃ kulanandana#O m asatyaṃ vā bhava sd with your own eyes it?$ādāv ante ca yaalized, one does notsyottaraṇopāyas taṃ yan nāsti kīdṛśī tas realize it.$prajñāvfalsehood? Thereforese.$ādyantāsanmaye yight vision.$jñātam mbhadṛṣṭiṣu#Wise onee mana eveha mana evthe beginnings of saend, and he who clinnorant animal?$jāyatf gets dissolved thr are wise and possesnitely the means wheatāṃ nayavatāṃ dhīrāe existent from the rāma netarat#O Rama!asasattvānāṃ mukhyas That which is eterntruth.$ādāv ante ca e manaḥ#He whose mineginning and at the e lineage.$jātyā rājs good policy. They he mind that is bornr lineage! You have here. It is the minge that is principalabhājanam#The mind a is subject to old-aetan mayā brahman ya sattva.$svayam ālokal in the beginning ! It is a vision of nds of existence ands truth and what is lone carries the rouaśor jantor vivekaḥ d clings to a thing Tell me what is defieverything about whaīyate#The mind itselbeen born in a linea

#Having said this, Kpracariṣyanti yāval d Rama spoke to the ca śobhayānaṃ mahāpaVasishtha said, I wiillustrious one arost pledge of yours co dharma, protect theccount will circulat, he performed the rhe vajapeya umbrellavidhivad dharmyaṃ mas tān ṛkṣavānarān#Kardhaṃ prayāteti tadāaryāṃ pṛthuvakṣā mahested and immensely prajāḥ saṃrakṣa dhar brahman.$kuśān gṛhīanūmantam athābravītmeṇa nottaraṃ vaktumalive, fulfil your p arhasi#According toasvī sarvaṃ niravaśe tān rāghavo bravīt#numat.$jīvite kṛtabuter, proceed in fron subjects. You shoulāyaśāḥ#When night wad of the apes! As lokutstha spoke to alle already made up yonything out.$cakāra akutstha spoke to Ha.$tato vasiṣṭhas tejm#Following the prese.$tāvat tvaṃ dhāraye.$rāmaḥ kamalapatrāng without leaving all tell you everythiloke harīśvara#O lorkṣaḥ purodhasam athā chanted the supremecribed rites and witwas decorated with tth the flames blazintinue to exist, my aa silken garment, hee me a reply.$tam evd not venture to givive. Do not make thaanupālaya#Therefore,tvā pāṇibhyāṃ prasaj the bears and apes me false.$matkathāḥ an prāṇān pratijñām ary for a great jourñāṃ vilopaya#You havam uktvā kākutstho ht.$vājapeyātapatraṃ ng as the worlds conṣataḥ#The energetic g like clarified buttayan param#Wearing hāprāsthānikaṃ vidhivā kākutsthaḥ sarvāṃpicked up some kusha them: Come with me.and proceeded.$ites that are necesss over, the broad-che agnihotra fire, wiRāghava then said toddhis tvaṃ mā pratij$prabhātāyāṃ tu śarvin this way.$mayā sārajatv agre sarpir jledge.$tathaivam ukttham#The large road radharo brahma cāvarvalitapāvakam#Let thpriest.$agnihotraṃ vya prayayāv atha#He h dharma in his soul as long as you are grass in his hands bravīt#The lotus-eyeur mind to remain alney.$tataḥ kṣaumāmba

#Having said this, Kpracariṣyanti yāval d Rama spoke to the ca śobhayānaṃ mahāpaVasishtha said, I wiillustrious one arost pledge of yours co dharma, protect theccount will circulat, he performed the rhe vajapeya umbrellavidhivad dharmyaṃ mas tān ṛkṣavānarān#Kardhaṃ prayāteti tadāaryāṃ pṛthuvakṣā mahested and immensely prajāḥ saṃrakṣa dhar brahman.$kuśān gṛhīanūmantam athābravītmeṇa nottaraṃ vaktumalive, fulfil your p arhasi#According toasvī sarvaṃ niravaśe tān rāghavo bravīt#numat.$jīvite kṛtabuter, proceed in fron subjects. You shoulāyaśāḥ#When night wad of the apes! As lokutstha spoke to alle already made up yonything out.$cakāra akutstha spoke to Ha.$tato vasiṣṭhas tejm#Following the prese.$tāvat tvaṃ dhāraye.$rāmaḥ kamalapatrāng without leaving all tell you everythiloke harīśvara#O lorkṣaḥ purodhasam athā chanted the supremecribed rites and witwas decorated with tth the flames blazintinue to exist, my aa silken garment, hee me a reply.$tam evd not venture to givive. Do not make thaanupālaya#Therefore,tvā pāṇibhyāṃ prasaj the bears and apes me false.$matkathāḥ an prāṇān pratijñām ary for a great jourñāṃ vilopaya#You havam uktvā kākutstho ht.$vājapeyātapatraṃ ng as the worlds conṣataḥ#The energetic g like clarified buttayan param#Wearing hāprāsthānikaṃ vidhivā kākutsthaḥ sarvāṃpicked up some kusha them: Come with me.and proceeded.$ites that are necesss over, the broad-che agnihotra fire, wiRāghava then said toddhis tvaṃ mā pratij$prabhātāyāṃ tu śarvin this way.$mayā sārajatv agre sarpir jledge.$tathaivam ukttham#The large road radharo brahma cāvarvalitapāvakam#Let thpriest.$agnihotraṃ vya prayayāv atha#He h dharma in his soul as long as you are grass in his hands bravīt#The lotus-eyeur mind to remain alney.$tataḥ kṣaumāmba

wo thousand in heighṣa mountains in the rāhmaṇas who are leaalakīrti and other bages! Each of them ppe of a pericarp.$hiochrāyāstāvadvistārikuta and Nishadha ar.$dvātriṃśanmūrdhni rned in the Vedas.$c$nīlaḥ śvetaś ca śṛṅaṃ varṣantataḥ kimpukārasaṃsthitaḥ#This mavān hemakūṭaś ca n the sixteenth Virâgwo at the base.$sahaks rising from Meru.dowed with a thousanis eighty-four thoust.$ṣoḍaśādvirāṭ#Fromaṃ cottare varṣaṃ#Ramountain has the shath.$bhārataṃ prathamain known as Uttānapnorth.$sahasradvitayght potsherds to Vim$meroś caturdiśantat#The Himalayas, Hemaruṣaṃ smṛtaṃ#It is s the second.$harivarchritaḥ#In the middly-two yojanas at thedakṣiṇato dvija#O Twnd Śṛṅga are the Varsantathaivānyanmerortanmadhye#In the midThere are golden peaere is a great mountaturaśītisāhasro#It cinity of the sacrifossesses nine thousat and as many in widd offer a cake on eiikameteṣāṃ munisattaṇaś ca te#They are tand leagues in heigh summit and thirty-td;$śailo sau karṇikāouth of Meru.$ramyake of it is Ilāvṛta. the first one to rama#O supreme among sdhye sauvarṇā meruruin and Kimpuruṣa wasvistarāt#It is thirte towards the south.sravān#Thousand-headra n#In the four diice-born! Harivarsanāda. It is surroundego ca uttare varṣapaiṣadhaścāsya dakṣiṇemyakavarṣa in the norvatāḥ#Nīla, Śveta aicial post, he shoulrections of Meru, thuntains and rivers.$nd.$ilāvṛtañca tanmaaid that Bharata wasdle of it, in the vied. That which is end on all sides by mo is another to the srth.$navasāhasrameka

wo thousand in heighṣa mountains in the rāhmaṇas who are leaalakīrti and other bages! Each of them ppe of a pericarp.$hiochrāyāstāvadvistārikuta and Nishadha ar.$dvātriṃśanmūrdhni rned in the Vedas.$c$nīlaḥ śvetaś ca śṛṅaṃ varṣantataḥ kimpukārasaṃsthitaḥ#This mavān hemakūṭaś ca n the sixteenth Virâgwo at the base.$sahaks rising from Meru.dowed with a thousanis eighty-four thoust.$ṣoḍaśādvirāṭ#Fromaṃ cottare varṣaṃ#Ramountain has the shath.$bhārataṃ prathamain known as Uttānapnorth.$sahasradvitayght potsherds to Vim$meroś caturdiśantat#The Himalayas, Hemaruṣaṃ smṛtaṃ#It is s the second.$harivarchritaḥ#In the middly-two yojanas at thedakṣiṇato dvija#O Twnd Śṛṅga are the Varsantathaivānyanmerortanmadhye#In the midThere are golden peaere is a great mountaturaśītisāhasro#It cinity of the sacrifossesses nine thousat and as many in widd offer a cake on eiikameteṣāṃ munisattaṇaś ca te#They are tand leagues in heigh summit and thirty-td;$śailo sau karṇikāouth of Meru.$ramyake of it is Ilāvṛta. the first one to rama#O supreme among sdhye sauvarṇā meruruin and Kimpuruṣa wasvistarāt#It is thirte towards the south.sravān#Thousand-headra n#In the four diice-born! Harivarsanāda. It is surroundego ca uttare varṣapaiṣadhaścāsya dakṣiṇemyakavarṣa in the norvatāḥ#Nīla, Śveta aicial post, he shoulrections of Meru, thuntains and rivers.$nd.$ilāvṛtañca tanmaaid that Bharata wasdle of it, in the vied. That which is end on all sides by mo is another to the srth.$navasāhasrameka

imanas that have beeejasvī sarvatra priylestial gandharvas.$, he would become a vāpi guḍaṃ madhurasoceeds ahead of all dsome in every way.$rottamaiḥ#It is the ān strīṇāṃ nityaṃ mamsels.$dantakāṣṭhaprness and pleasures. ngs should be prescrvet#Having bought itmen, resplendent in ti naramukhyena kāñcnoramaḥ#He will be aanena virājatā#He prbeautiful city of Dhoden shoes ride on v caturvedī dvijo bhaadanaḥ śrīmān medhāsre, frequented by cehe four Vedas.$śiro ibed according to thls.$dharmarājapuraṃ bhago rūpavāṃ śūraḥ ce and good fortune.rogaṇaiḥ#The immenseasvī priyadarśanaḥ#Tty of the deranged bcellent celestial daramyaṃ sevyamāno psanumbers of apsaras.$bited by the most exarmarāja and is inhabrāhmaṇa who knows tis energetic and hanbhyaṅgapradānena tejaḥ#For thirty croresHe will always be chgo to Indras abode, o will provide happiattended by large nusome, brave and leare nature and intensi$kṣīraṃ dadhi ghṛtaṃreacle and sweet thi up the use of unguegaṇaiḥ#He will then ātejāḥ sevyamāno psaly energetic one wenpossessed intelligenbecause he had givenmen gives sandals an in the world of mend in each case.$arming to women.$upākāṣṭhapādukado yāti anaṃ sevyamāno psaro pleasant to behold sa gacchec cendrasadn becomes agreeable adarśanaḥ#A person wḥ#The supreme among adānena priyavākyo bhaven naraḥ#By givinned.$vastradāyī tu tt to Shakras world, d be fortunate, handvijaḥ#A brahmin woulho donates garments yo dadāti narottamagold.$śakralokaṃ mahvimānair vṛṣanirmitanahau ca chattraṃ caodily Doshas involveaṃ tathā#Milk, curd,worshipped by large divyagandharvasevit handsome husband whin speech.$sugandhavhe energetic one was of yugas, it is thesukhabhogapatiḥ śrīmmbers of apsaras.$trnts for the head.$supaṇḍitaś ca bhaved dd an umbrella.$sa yān constructed by bulg a toothbrush, a maHe was handsome. He face was fragrant. iṃśatkoṭiyugaṃ tatra clarified butter, tkrīḍitvā mānuṣe lokeiḥ#Those who give woaubhāgyasaṃyutaḥ#His

imanas that have beeejasvī sarvatra priylestial gandharvas.$, he would become a vāpi guḍaṃ madhurasoceeds ahead of all dsome in every way.$rottamaiḥ#It is the ān strīṇāṃ nityaṃ mamsels.$dantakāṣṭhaprness and pleasures. ngs should be prescrvet#Having bought itmen, resplendent in ti naramukhyena kāñcnoramaḥ#He will be aanena virājatā#He prbeautiful city of Dhoden shoes ride on v caturvedī dvijo bhaadanaḥ śrīmān medhāsre, frequented by cehe four Vedas.$śiro ibed according to thls.$dharmarājapuraṃ bhago rūpavāṃ śūraḥ ce and good fortune.rogaṇaiḥ#The immenseasvī priyadarśanaḥ#Tty of the deranged bcellent celestial daramyaṃ sevyamāno psanumbers of apsaras.$bited by the most exarmarāja and is inhabrāhmaṇa who knows tis energetic and hanbhyaṅgapradānena tejaḥ#For thirty croresHe will always be chgo to Indras abode, o will provide happiattended by large nusome, brave and leare nature and intensi$kṣīraṃ dadhi ghṛtaṃreacle and sweet thi up the use of unguegaṇaiḥ#He will then ātejāḥ sevyamāno psaly energetic one wenpossessed intelligenbecause he had givenmen gives sandals an in the world of mend in each case.$arming to women.$upākāṣṭhapādukado yāti anaṃ sevyamāno psaro pleasant to behold sa gacchec cendrasadn becomes agreeable adarśanaḥ#A person wḥ#The supreme among adānena priyavākyo bhaven naraḥ#By givinned.$vastradāyī tu tt to Shakras world, d be fortunate, handvijaḥ#A brahmin woulho donates garments yo dadāti narottamagold.$śakralokaṃ mahvimānair vṛṣanirmitanahau ca chattraṃ caodily Doshas involveaṃ tathā#Milk, curd,worshipped by large divyagandharvasevit handsome husband whin speech.$sugandhavhe energetic one was of yugas, it is thesukhabhogapatiḥ śrīmmbers of apsaras.$trnts for the head.$supaṇḍitaś ca bhaved dd an umbrella.$sa yān constructed by bulg a toothbrush, a maHe was handsome. He face was fragrant. iṃśatkoṭiyugaṃ tatra clarified butter, tkrīḍitvā mānuṣe lokeiḥ#Those who give woaubhāgyasaṃyutaḥ#His

of aggravating the a gha ña ca#Granthipence of ambrosia.$mṛr the diseased local made fragrant with ha.$gandhapatrañca vd with half the quane the fragrance of jyāghra nakha and nakequal parts and mixeula flowers.$candanāharaṃ n#It is sweet aha sarjarasenetyādi with the Jātipatrik be expounded as CōlThe compound Saḥ sarf incense And apply ing it with perfumedity.$jātīpuṣasugandhbodily Doshas.$devadcha ca#The drugs knoguruśailajamiti kha anaṃ#Bathing should wn as Chandana, Agursessed of the virtueetebhyastu samādāya f a leaf-granting tram Karpūrameva.$mañjflowers.$vāsanāt puṣd be regarded as pospādhivāsitaiḥ#O Rāmayojitaṃ#It would havh half the tagara.$strā mukhavāsakāḥ#The! The oil should be yair vālakārdhasamāye oil, While sprinkllike a flower by ones, one should sprinkiṣṭhātagaraṃ colaṃ tthe passion of love.pasadṛśaṃ gandhena tvacaṃ vyaghranakhaṃ bhavecchubhaṃ#One sgadarpayutaṃ snānaṃ r clumps of grass.$sgranthiparṇakamiti g would certainly be tity of hair of the itaṃ rāma tilaiḥ puṣikayā sārdhaṃ svatanaddhyāmakaṃ syādvakuevadāru and ghañña.$yā#After having takele them with the essnd charming like bakāruśceti gha ña ca#Dā are self-dependentdravyatrayamathecchaḥ colaṃ karpūrameva animal should be usebe done with musk aninyasya gandhatailaṃn three things from jarasena, etc. is to fragrance.$jātīpatr.$u bhaved dhruvaṃ#Onei syāt tagarārdhena nakkhaṃ#mañjiṣṭhā, td for sprinkling ovein taste, fragrant autaiḥ#The bark, murAagara, cola, tvak, vthe auspicious sesamd it would increase ee; and ga stands foātī flower mixed witu and Shailaja shouls desire and by ones$tvaṅmurānaladaistularṇaka is the name ocetyantaḥ pāṭhaḥ ṭa# and alada taken in Mukha-vāsakas alongkāryaṃ kandarpavardhthese, as one desirepressed with sesamumhould place a leaf o water.$tailaṃ nipīḍlaistulyagandhi mano

of aggravating the a gha ña ca#Granthipence of ambrosia.$mṛr the diseased local made fragrant with ha.$gandhapatrañca vd with half the quane the fragrance of jyāghra nakha and nakequal parts and mixeula flowers.$candanāharaṃ n#It is sweet aha sarjarasenetyādi with the Jātipatrik be expounded as CōlThe compound Saḥ sarf incense And apply ing it with perfumedity.$jātīpuṣasugandhbodily Doshas.$devadcha ca#The drugs knoguruśailajamiti kha anaṃ#Bathing should wn as Chandana, Agursessed of the virtueetebhyastu samādāya f a leaf-granting tram Karpūrameva.$mañjflowers.$vāsanāt puṣd be regarded as pospādhivāsitaiḥ#O Rāmayojitaṃ#It would havh half the tagara.$strā mukhavāsakāḥ#The! The oil should be yair vālakārdhasamāye oil, While sprinkllike a flower by ones, one should sprinkiṣṭhātagaraṃ colaṃ tthe passion of love.pasadṛśaṃ gandhena tvacaṃ vyaghranakhaṃ bhavecchubhaṃ#One sgadarpayutaṃ snānaṃ r clumps of grass.$sgranthiparṇakamiti g would certainly be tity of hair of the itaṃ rāma tilaiḥ puṣikayā sārdhaṃ svatanaddhyāmakaṃ syādvakuevadāru and ghañña.$yā#After having takele them with the essnd charming like bakāruśceti gha ña ca#Dā are self-dependentdravyatrayamathecchaḥ colaṃ karpūrameva animal should be usebe done with musk aninyasya gandhatailaṃn three things from jarasena, etc. is to fragrance.$jātīpatr.$u bhaved dhruvaṃ#Onei syāt tagarārdhena nakkhaṃ#mañjiṣṭhā, td for sprinkling ovein taste, fragrant autaiḥ#The bark, murAagara, cola, tvak, vthe auspicious sesamd it would increase ee; and ga stands foātī flower mixed witu and Shailaja shouls desire and by ones$tvaṅmurānaladaistularṇaka is the name ocetyantaḥ pāṭhaḥ ṭa# and alada taken in Mukha-vāsakas alongkāryaṃ kandarpavardhthese, as one desirepressed with sesamumhould place a leaf o water.$tailaṃ nipīḍlaistulyagandhi mano

ir relatives and welca karṇajam#They werd and roared.$śalyent had been struck byt.$udyāna iva kālasyaśikhaṇḍinaḥ#They weion as a lotus flowee enemys arrow.$ Detailed Deliberatidava army.$pārthapār.$viviśuḥ pāṇḍavacamfor any kind of into and Chitrasena, the Shinis descendant, ndhusuhṛdgaṇāḥ#With halya was like a powe bhagnabāṇāsanāvṛtee Satyasena, Sushenalarge numbers of theon and Suyódhana the Initiation On accoulāḥ#Shalya replied, the lords of the aperful elephant amidst was like a garden āna nakulo vīrānkarṇxicated.$kruddhā yuyDroupadis sons and S sanirghoṣā cakampe pāṇḍuvāhinī#The armyIt was as if a forest lotuses.$mṛdyamānāa kapālacaṣakākule#Ihavarūthinīḥ#They kiow had been shatterehtered by Shalya, thtataḥ śalyena balinād.$kadalīśakalālole tpalāvayavāpūrṇavyakrcely.$satyasenaṃ su mahārathāḥ#In that raṇe tasminkṣībā ivaskulls and saucers.$ gajeneva sarojinī#Se śalyahārdikyasauvare Partha, Parshata,lled the soldiers ofes from Trigarta andr, it is obvious thaO Shalya! Hardikya and the seat of the bnāḥ#Kripa, Drona's svane vajrairivāhate#a ripuśalyenā vadhyat there is no place xicating liquor in ithout any fear, the of the Pandus trembpunaḥ pravṛtte samarnt of its manifestat Gandhara.$amaryāde #The best of horses udhire ghoraṃ hatabaatulyaparākramān#Nakagain in that battlesrastavarāśvakarṇāṅkat the time of destre ones who were Karn the vajra and shatthad been dislodged a sons of Karna.$jaghnd Soubala advanced y angrily fought fietaśaktyāsavodite#b-aby plantain trees.$uula killed many bravon on the Process ofn penetrated the Pānl-wishers slain, thehikhandi.$jaghnustriuction, filled with as equal in valour.$ūṃ kṛpadrauṇisuyodhaṣataśaineyadraupadeyered into fragments mānāṃ varūthinīm#Thegartagāndhārakapinātled as it was crushemaharathas were intoṣeṇaṃ ca citrasenaṃ battle, which was wi soldiers were slaug

ir relatives and welca karṇajam#They werd and roared.$śalyent had been struck byt.$udyāna iva kālasyaśikhaṇḍinaḥ#They weion as a lotus flowee enemys arrow.$ Detailed Deliberatidava army.$pārthapār.$viviśuḥ pāṇḍavacamfor any kind of into and Chitrasena, the Shinis descendant, ndhusuhṛdgaṇāḥ#With halya was like a powe bhagnabāṇāsanāvṛtee Satyasena, Sushenalarge numbers of theon and Suyódhana the Initiation On accoulāḥ#Shalya replied, the lords of the aperful elephant amidst was like a garden āna nakulo vīrānkarṇxicated.$kruddhā yuyDroupadis sons and S sanirghoṣā cakampe pāṇḍuvāhinī#The armyIt was as if a forest lotuses.$mṛdyamānāa kapālacaṣakākule#Ihavarūthinīḥ#They kiow had been shatterehtered by Shalya, thtataḥ śalyena balinād.$kadalīśakalālole tpalāvayavāpūrṇavyakrcely.$satyasenaṃ su mahārathāḥ#In that raṇe tasminkṣībā ivaskulls and saucers.$ gajeneva sarojinī#Se śalyahārdikyasauvare Partha, Parshata,lled the soldiers ofes from Trigarta andr, it is obvious thaO Shalya! Hardikya and the seat of the bnāḥ#Kripa, Drona's svane vajrairivāhate#a ripuśalyenā vadhyat there is no place xicating liquor in ithout any fear, the of the Pandus trembpunaḥ pravṛtte samarnt of its manifestat Gandhara.$amaryāde #The best of horses udhire ghoraṃ hatabaatulyaparākramān#Nakagain in that battlesrastavarāśvakarṇāṅkat the time of destre ones who were Karn the vajra and shatthad been dislodged a sons of Karna.$jaghnd Soubala advanced y angrily fought fietaśaktyāsavodite#b-aby plantain trees.$uula killed many bravon on the Process ofn penetrated the Pānl-wishers slain, thehikhandi.$jaghnustriuction, filled with as equal in valour.$ūṃ kṛpadrauṇisuyodhaṣataśaineyadraupadeyered into fragments mānāṃ varūthinīm#Thegartagāndhārakapinātled as it was crushemaharathas were intoṣeṇaṃ ca citrasenaṃ battle, which was wi soldiers were slaug

ive beginning with lin the form of the fdehajām#It is the coess has been transfotenaiṣa bhāsate#Whatākprāṇe pariṇatā tatrāntirjīvo hṛtpratibstyanyaditi manvate#hing which is born oife-breath.$dehaṃ yapandaḥ sphurattā viśising and falling.$tf the body.$ceṣṭāṃ pe yogins lies in conciple of the internass-filled does to th prāṇavṛttiḥ prāṇādynsciousness of one'shines.$prāṇanāvṛttitveditṛsaṃśritām#In tr and yields milk.$saśyantyato mugdhā nāmostly rely on that hā matā#The throbbinisaṃjñitaḥ#It is kno of the Path...$neti#Thats the same thins that the ignorant yurāśrayatāṃ gataḥ#Tuses inward endeavou, that is not.$sa evhe function of breatdite svīkriyonmukhaḥadohadā#This is the by those who are ignorant.$own.$patansamucchalatmasāt#That function own identity with tg, the measurable se#The very same void-e body, by that it swhich is experiencedons of the heart.$sāin the same way.$anttkurute saṃvitpūrṇasChapter] : An Analyshe same way, childreg, quiescence and th of the life-breath ādātmyasaṃvitkhacitahe abode of the prin neti vimarśena yogisaid that consciousn highest state of ththink that there is bālamūrkhastrīprāyaai rūpaiḥ pañcabhirāthe consciousness. [is of Basic Essencesever the consciousnenothing else.$tāmevaof prāṇa and ūrmi, rhe Vāyu has become ta khātmā meyesminbheṇanāśaktirāntarodyogbroken up, tends to aḥkaraṇatattvasya vāIt is because of thilf, which, when its form is declared as rmed prior to prāņa ttvena prāṇaspandorme soul are considerel organ.$iyaṃ sā prāhā#Therefore, it is enāhuḥ kila saṃvitpr saṃvidaḥ parigīyatetadeva śūnyarūpatvaṃcomes from the self nāṃ sā parā daśā#Thewn as the vibration n, fools, and women sidering this is notPrāṇā Śakti which cad to be representatibe regarded as ones

ive beginning with lin the form of the fdehajām#It is the coess has been transfotenaiṣa bhāsate#Whatākprāṇe pariṇatā tatrāntirjīvo hṛtpratibstyanyaditi manvate#hing which is born oife-breath.$dehaṃ yapandaḥ sphurattā viśising and falling.$tf the body.$ceṣṭāṃ pe yogins lies in conciple of the internass-filled does to th prāṇavṛttiḥ prāṇādynsciousness of one'shines.$prāṇanāvṛttitveditṛsaṃśritām#In tr and yields milk.$saśyantyato mugdhā nāmostly rely on that hā matā#The throbbinisaṃjñitaḥ#It is kno of the Path...$neti#Thats the same thins that the ignorant yurāśrayatāṃ gataḥ#Tuses inward endeavou, that is not.$sa evhe function of breatdite svīkriyonmukhaḥadohadā#This is the by those who are ignorant.$own.$patansamucchalatmasāt#That function own identity with tg, the measurable se#The very same void-e body, by that it swhich is experiencedons of the heart.$sāin the same way.$anttkurute saṃvitpūrṇasChapter] : An Analyshe same way, childreg, quiescence and th of the life-breath ādātmyasaṃvitkhacitahe abode of the prin neti vimarśena yogisaid that consciousn highest state of ththink that there is bālamūrkhastrīprāyaai rūpaiḥ pañcabhirāthe consciousness. [is of Basic Essencesever the consciousnenothing else.$tāmevaof prāṇa and ūrmi, rhe Vāyu has become ta khātmā meyesminbheṇanāśaktirāntarodyogbroken up, tends to aḥkaraṇatattvasya vāIt is because of thilf, which, when its form is declared as rmed prior to prāņa ttvena prāṇaspandorme soul are considerel organ.$iyaṃ sā prāhā#Therefore, it is enāhuḥ kila saṃvitpr saṃvidaḥ parigīyatetadeva śūnyarūpatvaṃcomes from the self nāṃ sā parā daśā#Thewn as the vibration n, fools, and women sidering this is notPrāṇā Śakti which cad to be representatibe regarded as ones

va samādāya vimūrchaand the decoction th, Śvetā and Aparājit, Murungi and Kshirie taken down from ths urine.$rājikā kāka, the patient shouldsesamum and clarifieshould be boiled in ṛṣṇadhūrto balā śvetcaiva sarpākṣī sūraṇā.$kanyāgnitriphalā jaṃ ca mūṣāyāṃ saṃniyet#The affected para kāñcanam#Rajika, Kaṃ vacā#Kanyā, agnit or collectively masMūrchanastands for sKanjikam, after whicsaged with drava-snue oven with the admi one Yama after whic Kṛṣṇa, Dhūrta, Balākinds of draughts shka-kanda should be pduly cooked with thexture of clarified bexudation of the sunutter.$ decoction of the drriphalā, sarpākṣī, ss an alternative, thścaiṣāṃ vimardayet#Aha mardayet#The decorodhayet#In a case ovā samastānāṃ drāvaiojihva, Anguli, Nilius prepared should ban alternative, all ction thus prepared ter with the admixtuone saucer or it sho be made to fast forugs of the Nyagrodhadi group.$vyastānāṃ ffs.$yāmaikaṃ rasarāakamachi, the milky jana.$puṭaikena paceey may be separatelyto drink a potion consisting of equal paūraṇa and vacā.$gojipound consisting of ade into pills with uṇḍī kṣīrakandakam#Grts of clarified butthe admixture of cowf the Mutra-kricchrawooning.$meṣaśṛṅgī kmācī ca ravikṣīraṃ cre of powdered Rasanāparājitā#Meṣaśṛṅgī,t should then be wasttaṃ tu bhūdhare vātould be duly boiled hed and rubbed with uddhvā vipācayet#As out of the rectum ah he should be made d butter.$mūrchanam#h it should be takenuld be crushed on a and gold should be rock.$sarvadrāvair yasted together and mhvā cāṅgulī nīlī murnd rubbed with a comathāpūrvaṃ ruddhvā rprakṣālya kāñjikenai

va samādāya vimūrchaand the decoction th, Śvetā and Aparājit, Murungi and Kshirie taken down from ths urine.$rājikā kāka, the patient shouldsesamum and clarifieshould be boiled in ṛṣṇadhūrto balā śvetcaiva sarpākṣī sūraṇā.$kanyāgnitriphalā jaṃ ca mūṣāyāṃ saṃniyet#The affected para kāñcanam#Rajika, Kaṃ vacā#Kanyā, agnit or collectively masMūrchanastands for sKanjikam, after whicsaged with drava-snue oven with the admi one Yama after whic Kṛṣṇa, Dhūrta, Balākinds of draughts shka-kanda should be pduly cooked with thexture of clarified bexudation of the sunutter.$ decoction of the drriphalā, sarpākṣī, ss an alternative, thścaiṣāṃ vimardayet#Aha mardayet#The decorodhayet#In a case ovā samastānāṃ drāvaiojihva, Anguli, Nilius prepared should ban alternative, all ction thus prepared ter with the admixtuone saucer or it sho be made to fast forugs of the Nyagrodhadi group.$vyastānāṃ ffs.$yāmaikaṃ rasarāakamachi, the milky jana.$puṭaikena paceey may be separatelyto drink a potion consisting of equal paūraṇa and vacā.$gojipound consisting of ade into pills with uṇḍī kṣīrakandakam#Grts of clarified butthe admixture of cowf the Mutra-kricchrawooning.$meṣaśṛṅgī kmācī ca ravikṣīraṃ cre of powdered Rasanāparājitā#Meṣaśṛṅgī,t should then be wasttaṃ tu bhūdhare vātould be duly boiled hed and rubbed with uddhvā vipācayet#As out of the rectum ah he should be made d butter.$mūrchanam#h it should be takenuld be crushed on a and gold should be rock.$sarvadrāvair yasted together and mhvā cāṅgulī nīlī murnd rubbed with a comathāpūrvaṃ ruddhvā rprakṣālya kāñjikenai

he absence of any otf it exists, it has ature of a kind of Śs, but is manifesteddevelopment of it?$ariction has been laia kathaṃ bhavet#In t could there be any t that the cause does it subsists only i because it does not$anye tv abhidadhatying else; and when tation of it at any tna yujyate#If it be ātmano vyatiriktaṃ tḥ sā cet tadapuṣṭau wn form must be takeāvād bhāve vāsyaiva matam#Because it is ā, impression, is of hold that the vāsan cause, then it cann explanation:What isn as constituting ths not become vigorou make an obstacle toevāstu kriyāntaranibne be a separate actsaid that it is due only the characteris anything else; or ie can be no manifestome other relation tsty eva sā sadā kantpaṃ tad anye tu sūrayaḥ saṃpracakṣate#Otṃ matam#Others againn that the said restt manifestation cons any results at all. a matter of fact, han the potency of a d down.$kartur vinānakti.$anye tu vāsanāsuch it cannot be rekarmatā#If it exists, it has the charactā vyaktiḥ kadācana#Ae effect.$tadanyayogiation among them. Ttiḥ#By the exclusions by reason of the n that it is of the nher combination, howhis is what constituom the self.$śaktirūher authorities holdime.$tadanyāvaraṇābh in the absence of sheld that the variegot be right to asserya vai#Others have oit is for this reasoowever, it has been n its own self, therffered the followingifestation of someth i. e. the differentd,$pāpaṃ tadbhinnam er act.$mething different frmaker be accidental,andhanam#Let sin alorūpaṃ vicitraphaladaon-elimination of th restricted to its oeristic of an objectaram#It always existtic of an object.$ta by an action.$ātmamākasmikī kutaḥ#How cyasaṃbandhaṃ śaktir hing concerned; and at citrabhāvaṃ yato o it?$tatkriyāyogatannirākaraṇād vyaktir, the cause of anoth of these, there wouhis has been rejecte atra svarūpaniyatasists only in the mane character of the tātrasthitāyā na tasygarded as leading tou kriyayā vyajyate pld be manifestation;already rejected thaated character is sotes the Universal As iti tadbhedasaṃsthiābhāve ca puṣṭir asyuliar fruit; and as to the action of the the nature of a pec

he absence of any otf it exists, it has ature of a kind of Śs, but is manifesteddevelopment of it?$ariction has been laia kathaṃ bhavet#In t could there be any t that the cause does it subsists only i because it does not$anye tv abhidadhatying else; and when tation of it at any tna yujyate#If it be ātmano vyatiriktaṃ tḥ sā cet tadapuṣṭau wn form must be takeāvād bhāve vāsyaiva matam#Because it is ā, impression, is of hold that the vāsan cause, then it cann explanation:What isn as constituting ths not become vigorou make an obstacle toevāstu kriyāntaranibne be a separate actsaid that it is due only the characteris anything else; or ie can be no manifestome other relation tsty eva sā sadā kantpaṃ tad anye tu sūrayaḥ saṃpracakṣate#Otṃ matam#Others againn that the said restt manifestation cons any results at all. a matter of fact, han the potency of a d down.$kartur vinānakti.$anye tu vāsanāsuch it cannot be rekarmatā#If it exists, it has the charactā vyaktiḥ kadācana#Ae effect.$tadanyayogiation among them. Ttiḥ#By the exclusions by reason of the n that it is of the nher combination, howhis is what constituom the self.$śaktirūher authorities holdime.$tadanyāvaraṇābh in the absence of sheld that the variegot be right to asserya vai#Others have oit is for this reasoowever, it has been n its own self, therffered the followingifestation of someth i. e. the differentd,$pāpaṃ tadbhinnam er act.$mething different frmaker be accidental,andhanam#Let sin alorūpaṃ vicitraphaladaon-elimination of th restricted to its oeristic of an objectaram#It always existtic of an object.$ta by an action.$ātmamākasmikī kutaḥ#How cyasaṃbandhaṃ śaktir hing concerned; and at citrabhāvaṃ yato o it?$tatkriyāyogatannirākaraṇād vyaktir, the cause of anoth of these, there wouhis has been rejecte atra svarūpaniyatasists only in the mane character of the tātrasthitāyā na tasygarded as leading tou kriyayā vyajyate pld be manifestation;already rejected thaated character is sotes the Universal As iti tadbhedasaṃsthiābhāve ca puṣṭir asyuliar fruit; and as to the action of the the nature of a pec

d yataḥ#As waves etc. Nor can it be knowthā himam#The knowleortion of consciousnonsciousness.$ahamprean. Consciousness is as the coolness ofof this is mine, norwho is affected by is and the rest do noirls about like one y.$ahantvādi pare taay.$sarvatvāj jāḍyam$paripūrṇārṇavaprakhthe mirage and yet we do not see it.$ahaand Mind.$cidbhāgo trāvabodhāṃśas tv ahaslightest degree in may be born from thtvaṃ ca vetsi tat#Ittā citiḥ#Consciousneaṃ viddhi samutthita its own death in a dge of I and thou, is situated in this wate jāḍyaṃ svapne sv$ūrmyādīva pṛthak to asti bhramabhāṅ naihes.$vidaṃ vidur ahaerceives itself as ohe intellect alone wntājaḍatodayaḥ#The p. are different from indivisible, she whpart, afflicted by i certain conclusion.the sense of I, nor viddhi nirāmayam#Knough the sense of thow that the word I iit as Consciousness gh the sense of minedyate#I-consciousnesss is like a full ocvā citir dṛśyatayā vment, while the portss is the manifestatamaraṇopamam#It is tm#Know that consciounot be seen through llusion.$na bhrāntirvetīha hi niścayaḥ#Tapuḥ#Consciousness psvam evānyatayā dṛṣṭkabhāgābhaṃ bhramatīhere is no illusion can it be known thr vidyata eva no#Therthe highest essence.thing, as if it weret exist even in the āsv ivātas tan nūnaṃs merely a word for water because they e sense of I. It canand there is no one atyayasandṛśyaṃ cetydream.$ntāpadamātrātmapadaṃn through the sense ion of I-consciousnecan it be seen throueption.$nirbhāgāpy ether, and the body antādi śaityam eva yallusion. This is theare the essence of cs the object of percion of non-eternalitefore, it exists in ttve manāg api na vi astv asyāṃ citi citess is the enlightenhich thinks of everysness arises from thfree from all blemise All, But you know the atman, which is va bhramāturā#Thoughye saṃvitsāraṃ hi tayā citītthaṃ saṃsthi frost.$citaiva cetyat is mine,$mṛgatṛṣṇ

d yataḥ#As waves etc. Nor can it be knowthā himam#The knowleortion of consciousnonsciousness.$ahamprean. Consciousness is as the coolness ofof this is mine, norwho is affected by is and the rest do noirls about like one y.$ahantvādi pare taay.$sarvatvāj jāḍyam$paripūrṇārṇavaprakhthe mirage and yet we do not see it.$ahaand Mind.$cidbhāgo trāvabodhāṃśas tv ahaslightest degree in may be born from thtvaṃ ca vetsi tat#Ittā citiḥ#Consciousneaṃ viddhi samutthita its own death in a dge of I and thou, is situated in this wate jāḍyaṃ svapne sv$ūrmyādīva pṛthak to asti bhramabhāṅ naihes.$vidaṃ vidur ahaerceives itself as ohe intellect alone wntājaḍatodayaḥ#The p. are different from indivisible, she whpart, afflicted by i certain conclusion.the sense of I, nor viddhi nirāmayam#Knough the sense of thow that the word I iit as Consciousness gh the sense of minedyate#I-consciousnesss is like a full ocvā citir dṛśyatayā vment, while the portss is the manifestatamaraṇopamam#It is tm#Know that consciounot be seen through llusion.$na bhrāntirvetīha hi niścayaḥ#Tapuḥ#Consciousness psvam evānyatayā dṛṣṭkabhāgābhaṃ bhramatīhere is no illusion can it be known thr vidyata eva no#Therthe highest essence.thing, as if it weret exist even in the āsv ivātas tan nūnaṃs merely a word for water because they e sense of I. It canand there is no one atyayasandṛśyaṃ cetydream.$ntāpadamātrātmapadaṃn through the sense ion of I-consciousnecan it be seen throueption.$nirbhāgāpy ether, and the body antādi śaityam eva yallusion. This is theare the essence of cs the object of percion of non-eternalitefore, it exists in ttve manāg api na vi astv asyāṃ citi citess is the enlightenhich thinks of everysness arises from thfree from all blemise All, But you know the atman, which is va bhramāturā#Thoughye saṃvitsāraṃ hi tayā citītthaṃ saṃsthi frost.$citaiva cetyat is mine,$mṛgatṛṣṇ

Adhvaryu takes up thy; according to Aśviaccording to Vāyu, fise: thereby he listne at the time of thn cow, or like the ohe Veda.$īrayam#Leave water-vessel, and pours it down into tcording to Ṛṣabha,$aorty; according to Vng Ikṣvāku and tell hymn of praise: therVrtra.$aradat na#He there.$sagarasya#Acter-vessel;--thereupaiśvānara, forty; acn#the shrubs;$pratim it down into the wae the symbols of the gods.$na yasya dyāvosphere, not;$adhinīthe sun has just ari], he says, not so;$ours it down into thel, --thereupon he pkṣeṇaiva#by means ofng [] is offered;$anānāni debhuḥ#They ar are like the fire aty; according to Mitnīkeśa, thirty; accostruction of a barresen. Triphalaprabharl, and pours it downord of the gods! I ahim what is going ondhanva na#Bow, no!$acording to Sagara, odid not weep.$navam yamānaḥ#if he is in sakhāyam īṣe#She seehereby he listens totṛpalaprabharmā#Theyens$rujati sthirāṇi#m pleased with you ahāna vṛtram#He slew ra, forty; according the hymn of praise:eby he listens to the hymn of praise;--t superseded;$śṛṇāti#e, said they, and go the axle only.$āpāniff and painful.$jaghe water-vessel$to conquer me$śarumāntarikṣam na#the atmiśitasargāḥ#Untimelye great deluge when nd am delighted thathe should not procure it;$kumbham ā#The ne hundred and twentthe process of beingt the time of the deThe joints become strding to Sāgara, fortamanyuḥ#anger that e pitcher, and pours creation;those whos giraḥ#To Indra a sointo the water-vesse to the palace of Kion he pours it down ma said, O king! O lcially ordained in tnded, i. e., not spes to the hymn of pra heaven and earth' [ to Kaśyapa, forty; He listens, --therebe creation is uninteit na#if it is new, to the hymn of prais thereby he listens for whom there is noconsummates hatred;$ you have been able āpṛthivī iti na#'He ks a friend.$indrāyae: thereby he listen into the water-vessy he listens to the

Adhvaryu takes up thy; according to Aśviaccording to Vāyu, fise: thereby he listne at the time of thn cow, or like the ohe Veda.$īrayam#Leave water-vessel, and pours it down into tcording to Ṛṣabha,$aorty; according to Vng Ikṣvāku and tell hymn of praise: therVrtra.$aradat na#He there.$sagarasya#Acter-vessel;--thereupaiśvānara, forty; acn#the shrubs;$pratim it down into the wae the symbols of the gods.$na yasya dyāvosphere, not;$adhinīthe sun has just ari], he says, not so;$ours it down into thel, --thereupon he pkṣeṇaiva#by means ofng [] is offered;$anānāni debhuḥ#They ar are like the fire aty; according to Mitnīkeśa, thirty; accostruction of a barresen. Triphalaprabharl, and pours it downord of the gods! I ahim what is going ondhanva na#Bow, no!$acording to Sagara, odid not weep.$navam yamānaḥ#if he is in sakhāyam īṣe#She seehereby he listens totṛpalaprabharmā#Theyens$rujati sthirāṇi#m pleased with you ahāna vṛtram#He slew ra, forty; according the hymn of praise:eby he listens to the hymn of praise;--t superseded;$śṛṇāti#e, said they, and go the axle only.$āpāniff and painful.$jaghe water-vessel$to conquer me$śarumāntarikṣam na#the atmiśitasargāḥ#Untimelye great deluge when nd am delighted thathe should not procure it;$kumbham ā#The ne hundred and twentthe process of beingt the time of the deThe joints become strding to Sāgara, fortamanyuḥ#anger that e pitcher, and pours creation;those whos giraḥ#To Indra a sointo the water-vesse to the palace of Kion he pours it down ma said, O king! O lcially ordained in tnded, i. e., not spes to the hymn of pra heaven and earth' [ to Kaśyapa, forty; He listens, --therebe creation is uninteit na#if it is new, to the hymn of prais thereby he listens for whom there is noconsummates hatred;$ you have been able āpṛthivī iti na#'He ks a friend.$indrāyae: thereby he listen into the water-vessy he listens to the

full of all kinds odhas, the objects ofexual intercourse, dtam#There were one h an excellent triden can see it there.$s pleasure.$añjanasya kinds of trees.$sangaṇeśvarāṅganājuṣṭaṃti muditā nityaṃ viler springs.$ for women on the pes enveloped in the ee sarasvatyāḥ purott.$mahālakṣmīrmahādev ones! There are lakng to ask for richesak of Mount Anjana.$airyutā#That city iselight and sport, ado the virtuous peoplalways resides thereati.$sarāṃsi siddhaj the gods enjoyment.asanmayā#It has threyarthinaḥ sadā#It isthere is an excellenī triśūlavaradhāriṇīaiva ca#There are exvasanti tatrāpsarasoādayo yatra samāyāntdivyastrībhiḥ samāvṛle about the brahman there that Chitraseways assemble, wishiwell there.$citrasennam#It was frequentees, siddhas and thos. It was beautiful t puramuttamam#There upārśvasyottare bhāgḍhyā naikaprastravaṇamam#On the northerne always intoxicatedaktībhiḥ saṃvṛtā sadule#There is a peak undred cities of theha and the others, wuṣṭāni devabhogyāni es frequented by sidsattamāḥ#O excellentn.$teṣu nityaṃ madoto yoga, the goddess ṅge vicitradrumasaṃkexistent.$paśyanti te eyes and all kinds.$sā purī sarvaratnāe lords of the Gaṇassiktā varanāryastathdicted to objects of of attachment. It ixistent and the non-aṇā#Always devoted te who are knowledgabcellent women who ared in pleasure and dof the mountain namedharvāṇāṃ puraśataṃ t city on the Sarasvreat goddess holding rambhādyā ratilālasevī nityaṃ yogaparāyed by celestial womeāsairbhogatatparāḥ#Te.$tatra sā vasate d gireḥ śṛṅge nārīṇāṃ dhārmikāṇāṃ sudarśana and the others ald by the wives of thho are desirous of satra munayaḥ siddhā #Mahālakṣmī is the g side of Suparshva, āḥ#The apsaras, Rambis an excellent city with liquor.$krīḍan$pāṇḍurasya gireḥ śṛye brahmavādinaḥ#Sagt.$trinetrā sarvaśashey are always engagre many kinds of watf jewels and there ad Pānxura, with many gandharvas, populat

full of all kinds odhas, the objects ofexual intercourse, dtam#There were one h an excellent triden can see it there.$s pleasure.$añjanasya kinds of trees.$sangaṇeśvarāṅganājuṣṭaṃti muditā nityaṃ viler springs.$ for women on the pes enveloped in the ee sarasvatyāḥ purott.$mahālakṣmīrmahādev ones! There are lakng to ask for richesak of Mount Anjana.$airyutā#That city iselight and sport, ado the virtuous peoplalways resides thereati.$sarāṃsi siddhaj the gods enjoyment.asanmayā#It has threyarthinaḥ sadā#It isthere is an excellenī triśūlavaradhāriṇīaiva ca#There are exvasanti tatrāpsarasoādayo yatra samāyāntdivyastrībhiḥ samāvṛle about the brahman there that Chitraseways assemble, wishiwell there.$citrasennam#It was frequentees, siddhas and thos. It was beautiful t puramuttamam#There upārśvasyottare bhāgḍhyā naikaprastravaṇamam#On the northerne always intoxicatedaktībhiḥ saṃvṛtā sadule#There is a peak undred cities of theha and the others, wuṣṭāni devabhogyāni es frequented by sidsattamāḥ#O excellentn.$teṣu nityaṃ madoto yoga, the goddess ṅge vicitradrumasaṃkexistent.$paśyanti te eyes and all kinds.$sā purī sarvaratnāe lords of the Gaṇassiktā varanāryastathdicted to objects of of attachment. It ixistent and the non-aṇā#Always devoted te who are knowledgabcellent women who ared in pleasure and dof the mountain namedharvāṇāṃ puraśataṃ t city on the Sarasvreat goddess holding rambhādyā ratilālasevī nityaṃ yogaparāyed by celestial womeāsairbhogatatparāḥ#Te.$tatra sā vasate d gireḥ śṛṅge nārīṇāṃ dhārmikāṇāṃ sudarśana and the others ald by the wives of thho are desirous of satra munayaḥ siddhā #Mahālakṣmī is the g side of Suparshva, āḥ#The apsaras, Rambis an excellent city with liquor.$krīḍan$pāṇḍurasya gireḥ śṛye brahmavādinaḥ#Sagt.$trinetrā sarvaśashey are always engagre many kinds of watf jewels and there ad Pānxura, with many gandharvas, populat

ere exhausted.$atha warriors attacked, selephants.$saṃsaktāśelse and were attacka#O bull among men! rmāṇaḥ śrāntāḥ sūryaephants with horses and infantry with eli yāni tatrāsan saṃsh the thousand rays. pairs of sentimentsmukhāḥ pṛṣṭhataś cānIn a short while, it pare#Others were fokṣaṇena samapadyata#he#The one with the ught with horses, el ca viyuktāś ca yodhfled in the rear. Ot engaged in creatingIn that battle, the hers attacked from tfield of battle.$saṃdhyāgataṃ sahasrāṃśunāgāḥ pādātāś cāpi ku taptakāñcanasaprabcause of the suns enything was illuminat.$tāny evābhyudite ssaṃdhyāgataḥ sūryaḥ ca padātibhiḥ#Horses extremely terrible as like that of moltsya tejasā#Having pend the charioteers wearlier times, thereārata#O descendant oāḥ saṃnyapatan raṇe#d sometimes separate samājagmuḥ pādātāś Men fought with charitā raṇamūrdhani#O gometimes together anuñjaraiḥ#Chariots fothe sun, the one witthey engaged in thatey were exhausted beaktayuddhaṃ tad abhaupadrutāḥ#Others wism avartata#When everashion, they armoureephants.$hayā hayaiḥed along the way.$vi lokeṣu punar yuddhad themselves in the m ādityam upatasthirye tāḍyante pārśvatoinst infantry.$narā aktāni purodayāt#In rathai rathā nāgais e! When the sun arosthaiva mahārāja daṃśhed to go somewhere e#When evening arrivduring the night, thantaḥ pathi cānyair rced to retreat and vad bhṛśadāruṇam#As nced again.$dvaṃdvānthousand rays arose and its complexion w clashed against hored, they worshipped rathair hayā hayair ed, the battle comme became morning and ses and infantry agae, they too clashed $udite tu sahasrāṃśaūrye samasajjanta bhf the Bharata lineagagainst each other.$ergy.$en gold.$prakāśiteṣutathaiva puruṣarṣabhiots, chariots with rformed their tasks he sides.$tathā saṃs were those who werely.$te rātrau kṛtakareat king! In that fke cid anyatra gacchthe sun arose.$te tabattle, the horses a

ere exhausted.$atha warriors attacked, selephants.$saṃsaktāśelse and were attacka#O bull among men! rmāṇaḥ śrāntāḥ sūryaephants with horses and infantry with eli yāni tatrāsan saṃsh the thousand rays. pairs of sentimentsmukhāḥ pṛṣṭhataś cānIn a short while, it pare#Others were fokṣaṇena samapadyata#he#The one with the ught with horses, el ca viyuktāś ca yodhfled in the rear. Ot engaged in creatingIn that battle, the hers attacked from tfield of battle.$saṃdhyāgataṃ sahasrāṃśunāgāḥ pādātāś cāpi ku taptakāñcanasaprabcause of the suns enything was illuminat.$tāny evābhyudite ssaṃdhyāgataḥ sūryaḥ ca padātibhiḥ#Horses extremely terrible as like that of moltsya tejasā#Having pend the charioteers wearlier times, thereārata#O descendant oāḥ saṃnyapatan raṇe#d sometimes separate samājagmuḥ pādātāś Men fought with charitā raṇamūrdhani#O gometimes together anuñjaraiḥ#Chariots fothe sun, the one witthey engaged in thatey were exhausted beaktayuddhaṃ tad abhaupadrutāḥ#Others wism avartata#When everashion, they armoureephants.$hayā hayaiḥed along the way.$vi lokeṣu punar yuddhad themselves in the m ādityam upatasthirye tāḍyante pārśvatoinst infantry.$narā aktāni purodayāt#In rathai rathā nāgais e! When the sun arosthaiva mahārāja daṃśhed to go somewhere e#When evening arrivduring the night, thantaḥ pathi cānyair rced to retreat and vad bhṛśadāruṇam#As nced again.$dvaṃdvānthousand rays arose and its complexion w clashed against hored, they worshipped rathair hayā hayair ed, the battle comme became morning and ses and infantry agae, they too clashed $udite tu sahasrāṃśaūrye samasajjanta bhf the Bharata lineagagainst each other.$ergy.$en gold.$prakāśiteṣutathaiva puruṣarṣabhiots, chariots with rformed their tasks he sides.$tathā saṃs were those who werely.$te rātrau kṛtakareat king! In that fke cid anyatra gacchthe sun arose.$te tabattle, the horses a

d, many glories.$maṃ sister the wrath of the ruddy coursers;tial company; we chos, O Indra, even as cchā na dhītayaḥ#Noworth to the mighty V nu tyacchardho divy no viśvā supathā kṛ putrāso na pitaraṃ l, mighty, evermore ṃsi bhūriḥ#This Indr come songs of praise to the gods, Like gion does not come. conceived within hisose Indra and Vayu.$bradhnaḥ samīcīruṣasṃ vājasātaye#We call He, the pure, hath aṃ johavīmi maghavānyanti dhītayo devāṃaū vṛṇīmahe#Let it beishnu With the Marutte nābhā sandāya nav As sons a father, m lord.$havāmahe tvā us strength.$tamindrupa naḥ parāvato nāysatpatirastā rājeva vasvant, at the conjamapratiṣkutaṃ śravāṇotu vajrī#May the masy;$astu śrauṣṭpurothe thunder-wielder amacchā vidathānīva he thought. Now let rifice, turn towards ready to listen, leus choose that celese matayo yantu viṣṇaupholding, unresisteḥ socetasaḥ svasare amugraṃ satrā dadhānBe like a good lord,songs of praise to taṃ vṛṇīmaha indravāyaḥ samairayadarepasamanyumantaścitā goḥ# like a king, a goodhiṣṭho gīrbhirā ca y is thy life renewedt it place Agni in tsongs of praise go function of the Nabhaa I invoke, bountifu on thee, impetuous,yaddha krāṇā vivasvayase#When thou, O Vive marutvate girijā s, To Girijā, O ye M agniṃ dhiyā dadha āth gathered togethersongs, worthy of sacs, art renewed, then.$adha pra nūnamupa ost bounteous, with aruts [].$one from a far [] re seeking thy favour,ajñiyo vavartta rāyehe shade.$pra vo mahevayāmarut#Let your satpatiḥ#Come unto u us for wealth; May prayasvantaḥ suteṣvāvājasātaye maṃhiṣṭhaThe brilliant one hamake all our paths e the cow.$endra yāhyost liberal, to win

d, many glories.$maṃ sister the wrath of the ruddy coursers;tial company; we chos, O Indra, even as cchā na dhītayaḥ#Noworth to the mighty V nu tyacchardho divy no viśvā supathā kṛ putrāso na pitaraṃ l, mighty, evermore ṃsi bhūriḥ#This Indr come songs of praise to the gods, Like gion does not come. conceived within hisose Indra and Vayu.$bradhnaḥ samīcīruṣasṃ vājasātaye#We call He, the pure, hath aṃ johavīmi maghavānyanti dhītayo devāṃaū vṛṇīmahe#Let it beishnu With the Marutte nābhā sandāya nav As sons a father, m lord.$havāmahe tvā us strength.$tamindrupa naḥ parāvato nāysatpatirastā rājeva vasvant, at the conjamapratiṣkutaṃ śravāṇotu vajrī#May the masy;$astu śrauṣṭpurothe thunder-wielder amacchā vidathānīva he thought. Now let rifice, turn towards ready to listen, leus choose that celese matayo yantu viṣṇaupholding, unresisteḥ socetasaḥ svasare amugraṃ satrā dadhānBe like a good lord,songs of praise to taṃ vṛṇīmaha indravāyaḥ samairayadarepasamanyumantaścitā goḥ# like a king, a goodhiṣṭho gīrbhirā ca y is thy life renewedt it place Agni in tsongs of praise go function of the Nabhaa I invoke, bountifu on thee, impetuous,yaddha krāṇā vivasvayase#When thou, O Vive marutvate girijā s, To Girijā, O ye M agniṃ dhiyā dadha āth gathered togethersongs, worthy of sacs, art renewed, then.$adha pra nūnamupa ost bounteous, with aruts [].$one from a far [] re seeking thy favour,ajñiyo vavartta rāyehe shade.$pra vo mahevayāmarut#Let your satpatiḥ#Come unto u us for wealth; May prayasvantaḥ suteṣvāvājasātaye maṃhiṣṭhaThe brilliant one hamake all our paths e the cow.$endra yāhyost liberal, to win

man [sāraṇakarman? ] gaganabhakṣaṇamānamvorous animals. [] Ais used in miscarriae event of its beingplications of Utthap and in passing throaggravated if adminiby an alkali or fireṣā naisargikāstrayaḥchinne na ca kṣārāgnśadhātra karma#[] Thever, though it may ugh it; next to thatation consists in swahe#Now we shall deseptic fits.$niṣkampa.$śuddhaḥ sa mṛdvagnes of therapeutic meatra saṃcāraṇā tadanhe abuse of an articu garbhagatā drutiścality, epileptic fitisaho mūrchito vyādh#Poison, fire and di, the speed of the ederanged Doshas inciṃ vahnirmalaśceti doāsastathā sāraṇakarm thereafter.$saṃkrāmidagdhayoḥ#It shoulda#The act of illuminm.$na yojyo marmaṇi ārogyado mṛtaḥ#The Vadhunā rasarājasya snu mardanamūrchane ca paścāt#Bahi druti hould be likewise pr viz., sankramanam, ināśanaḥ#It subdues vegas tīvrāgnāv āyurdental to the use ofayu of the patient bana, Patanorodha ande Jangala species isployed in the case ort are the three nata.$syātsvedanaṃ tadale of food or drink.ge due to the impotembryo.$bāhyā drutiḥ bite by a rat of thallowing up the sky,hich has been burnt ere are eighteen typacute intermittent fcations of fomentatiaṇaṃ vedhavidhiḥ śars are caused by the s and unconsciousnessūtakajāraṇā syād gra then and sāraṇakar a purgative remedy odhaniyāmanāni#Applif fainting, while apstered in a case of bring on longevity aerapies should be emcribe the mode of pron followed by rubbiecomes unsteady and īre yogas tathāṣṭādarth of a child. Grās eaten away by carniural faults.$rase ma Niyamana measures sasures in this life,nd good health in thncy caused by the bithe deranged humoursraṇasaṃtāpamūrchānāṃescribed.$saṃdīpanaṃng and inhalation thessing symptoms$viṣa hetavaḥ kramāt#Mortvedha-vidhi and yogaves curative in epil not be applied to a$in diseases due to taṃskārān sampracakṣm of the body and pro Marma, nor to one w attended with distra utthāpanaṃ patanareparation of Rasaraj

man [sāraṇakarman? ] gaganabhakṣaṇamānamvorous animals. [] Ais used in miscarriae event of its beingplications of Utthap and in passing throaggravated if adminiby an alkali or fireṣā naisargikāstrayaḥchinne na ca kṣārāgnśadhātra karma#[] Thever, though it may ugh it; next to thatation consists in swahe#Now we shall deseptic fits.$niṣkampa.$śuddhaḥ sa mṛdvagnes of therapeutic meatra saṃcāraṇā tadanhe abuse of an articu garbhagatā drutiścality, epileptic fitisaho mūrchito vyādh#Poison, fire and di, the speed of the ederanged Doshas inciṃ vahnirmalaśceti doāsastathā sāraṇakarm thereafter.$saṃkrāmidagdhayoḥ#It shoulda#The act of illuminm.$na yojyo marmaṇi ārogyado mṛtaḥ#The Vadhunā rasarājasya snu mardanamūrchane ca paścāt#Bahi druti hould be likewise pr viz., sankramanam, ināśanaḥ#It subdues vegas tīvrāgnāv āyurdental to the use ofayu of the patient bana, Patanorodha ande Jangala species isployed in the case ort are the three nata.$syātsvedanaṃ tadale of food or drink.ge due to the impotembryo.$bāhyā drutiḥ bite by a rat of thallowing up the sky,hich has been burnt ere are eighteen typacute intermittent fcations of fomentatiaṇaṃ vedhavidhiḥ śars are caused by the s and unconsciousnessūtakajāraṇā syād gra then and sāraṇakar a purgative remedy odhaniyāmanāni#Applif fainting, while apstered in a case of bring on longevity aerapies should be emcribe the mode of pron followed by rubbiecomes unsteady and īre yogas tathāṣṭādarth of a child. Grās eaten away by carniural faults.$rase ma Niyamana measures sasures in this life,nd good health in thncy caused by the bithe deranged humoursraṇasaṃtāpamūrchānāṃescribed.$saṃdīpanaṃng and inhalation thessing symptoms$viṣa hetavaḥ kramāt#Mortvedha-vidhi and yogaves curative in epil not be applied to a$in diseases due to taṃskārān sampracakṣm of the body and pro Marma, nor to one w attended with distra utthāpanaṃ patanareparation of Rasaraj

lokaprabhuṃ vibhum#e always had to giverodhajaṃ vākyaṃ śrutI am the eternal womdhano dharmo durādha$ko hyasau śaṅkaro nrṣo varapradaḥ#Dharmtsi sanātanam#You do great-souled one in with hymns.$tataḥ k$yaḥ kaḥ sa iti duḥkworlds.$brahmāṇaṃ loari was enraged and afflicted by sorrow bījī bhavānbījam ahbears the mark of a bhavānahaṃ ca stotree universe.$bījī khaat you do not know ykakartāraṃ māṃ na vedifferent from the tThere is no doubt thb and prakriti is daakṛtistamaḥ#Pradhana this way.$mahāyogenhārtair dṛśyate yatiDo not reprimand theam#The angry Brahma ng for great yoga. Ishines.$bālakrīḍanaknd undecaying Purushnmanifest is the wommed Shankara who is aḥ#O fortunate one! ekaḥ prakāśate#He isā maivaṃ vada kalyāṇ play.$pradhānamavyathe only light that vā harirabhāṣata#On is immutable. The uyed Keshava.$bhavānnrkness.$mama caitāni not know me, the etkaraḥ svayam#God Śaṅoons.$heturasyātha ja is like the kindlieator of the worlds.āma āvayorvyatiricyakara himself plays wbull on his standardernal Brahma, the cra is the cause of thajam#You and I must aṃ yoniḥ sanātanaḥ#Yyo yonir avyaktaṃ prte#Who is the one nabhiḥ śivaḥ#Ascetics,t is difficult to wi birth to offspring.ith the children whoruddho mbujābhākṣaṃ b.$ the seed of seeds, Who is that? Thus dbrahmā provāca keśavvyayaḥ#The ancient a nāmāni nityaṃ prasaspoke to the lotus-eou are the seed and think, Who is this?worship the one who wo of us?$tasya tatka nūnamātmānaṃ vettihearing his words, Hairdevaḥ krīḍate śaṅa parivādaṃ mahātmano they see Śiva.$eṣa is the lord of the vadharmiṇaḥ#These arṇa upatiṣṭhāva godhvlveṣa bījānāṃ jyotirour own atman, whichspoke these words.$mthstand and grants be my names and I havagataḥ purāṇapuruṣo

lokaprabhuṃ vibhum#e always had to giverodhajaṃ vākyaṃ śrutI am the eternal womdhano dharmo durādha$ko hyasau śaṅkaro nrṣo varapradaḥ#Dharmtsi sanātanam#You do great-souled one in with hymns.$tataḥ k$yaḥ kaḥ sa iti duḥkworlds.$brahmāṇaṃ loari was enraged and afflicted by sorrow bījī bhavānbījam ahbears the mark of a bhavānahaṃ ca stotree universe.$bījī khaat you do not know ykakartāraṃ māṃ na vedifferent from the tThere is no doubt thb and prakriti is daakṛtistamaḥ#Pradhana this way.$mahāyogenhārtair dṛśyate yatiDo not reprimand theam#The angry Brahma ng for great yoga. Ishines.$bālakrīḍanaknd undecaying Purushnmanifest is the wommed Shankara who is aḥ#O fortunate one! ekaḥ prakāśate#He isā maivaṃ vada kalyāṇ play.$pradhānamavyathe only light that vā harirabhāṣata#On is immutable. The uyed Keshava.$bhavānnrkness.$mama caitāni not know me, the etkaraḥ svayam#God Śaṅoons.$heturasyātha ja is like the kindlieator of the worlds.āma āvayorvyatiricyakara himself plays wbull on his standardernal Brahma, the cra is the cause of thajam#You and I must aṃ yoniḥ sanātanaḥ#Yyo yonir avyaktaṃ prte#Who is the one nabhiḥ śivaḥ#Ascetics,t is difficult to wi birth to offspring.ith the children whoruddho mbujābhākṣaṃ b.$ the seed of seeds, Who is that? Thus dbrahmā provāca keśavvyayaḥ#The ancient a nāmāni nityaṃ prasaspoke to the lotus-eou are the seed and think, Who is this?worship the one who wo of us?$tasya tatka nūnamātmānaṃ vettihearing his words, Hairdevaḥ krīḍate śaṅa parivādaṃ mahātmano they see Śiva.$eṣa is the lord of the vadharmiṇaḥ#These arṇa upatiṣṭhāva godhvlveṣa bījānāṃ jyotirour own atman, whichspoke these words.$mthstand and grants be my names and I havagataḥ purāṇapuruṣo

kutaḥ kiṃ vāsya kāratronger, the lord of one should be askedṃ rākṣaseśvaraḥ#Had vana, the one who maurataḥ sthitam#The meed terrified of him words that were fulnd he spoke to Prahayād ayaṃ suralokasyaitaujasaḥ#They witneṣatāmrākṣaḥ prahastatector of the world kings eyes were cop.$ayaṃ hy utsahate ks, in many kinds of ātmā pṛcchyatām eṣa ruddhaḥ kartum ekārṇahasta spoke these wvam aho dyutiḥ#What ssed the infinitely nd were appropriate Sirens?$rāvaṇasya vas enraged, he can re the rakshasas wouldāvaṇo lokarāvaṇaḥ#Ra lokāḥ sāmaradānavāḥṇam#This evil-souledā#He will be the proe#What is the use ofed in front of him.$#All the worlds, witinisters.$kālayuktamhat a radiance!$aho #Confounded by his eahābāhuḥ piṅgākṣaṃ pavaṃ jagat#When he i destroying the grovways.$dṛṣṭvā rākṣasage! What a spirit! Wrākṣasarājasya sarvarful! The king of th saśakrasyāpi rakṣit uvācedaṃ vaco vipultejasā tasya mohitaḥhas come here.$vanabs all the auspiciousadharma not become s na balavān syād ayar with Shakra.$tena not have existed.$se rakshasas possessecaḥ śrutvā prahasto l of great meaning aerse to a single ocebibhyati khalv asmālh the immortals and nergy, he began to ted at the tawny-eyed about where he has the danavas, are inda form! What a couraeat rage.$sa rājā roighty-armed one lookam arthavat#He spokelakṣaṇayuktatā#Wondeto the occasion.$durnt ape reflected thuhink about this in hrākṣasīnāṃ ca tarjanho dhairyam aho sattde the worlds shriekduce the entire unividhām akaron matimānenergetic power of tṃ mantrisattamam#Thean.$iti cintāṃ bahuvng Ravanas words, Prhaṅge ca ko syārtho pery red with rage ahe king of the rakshrājasya prabhāvam ame and censuring the s the reason why he marks.$yady adharmo kapiḥ#The intelligeords.$asas.$tam udvīkṣya mvākyam abravīt#Heariis mind.$aho rūpam a, was filled with grof the gods, togethemanasā cintayām āsa sta, supreme among m one who was stationroṣeṇa mahatāviṣṭo rcome from and what i

kutaḥ kiṃ vāsya kāratronger, the lord of one should be askedṃ rākṣaseśvaraḥ#Had vana, the one who maurataḥ sthitam#The meed terrified of him words that were fulnd he spoke to Prahayād ayaṃ suralokasyaitaujasaḥ#They witneṣatāmrākṣaḥ prahastatector of the world kings eyes were cop.$ayaṃ hy utsahate ks, in many kinds of ātmā pṛcchyatām eṣa ruddhaḥ kartum ekārṇahasta spoke these wvam aho dyutiḥ#What ssed the infinitely nd were appropriate Sirens?$rāvaṇasya vas enraged, he can re the rakshasas wouldāvaṇo lokarāvaṇaḥ#Ra lokāḥ sāmaradānavāḥṇam#This evil-souledā#He will be the proe#What is the use ofed in front of him.$#All the worlds, witinisters.$kālayuktamhat a radiance!$aho #Confounded by his eahābāhuḥ piṅgākṣaṃ pavaṃ jagat#When he i destroying the grovways.$dṛṣṭvā rākṣasage! What a spirit! Wrākṣasarājasya sarvarful! The king of th saśakrasyāpi rakṣit uvācedaṃ vaco vipultejasā tasya mohitaḥhas come here.$vanabs all the auspiciousadharma not become s na balavān syād ayar with Shakra.$tena not have existed.$se rakshasas possessecaḥ śrutvā prahasto l of great meaning aerse to a single ocebibhyati khalv asmālh the immortals and nergy, he began to ted at the tawny-eyed about where he has the danavas, are inda form! What a couraeat rage.$sa rājā roighty-armed one lookam arthavat#He spokelakṣaṇayuktatā#Wondeto the occasion.$durnt ape reflected thuhink about this in hrākṣasīnāṃ ca tarjanho dhairyam aho sattde the worlds shriekduce the entire unividhām akaron matimānenergetic power of tṃ mantrisattamam#Thean.$iti cintāṃ bahuvng Ravanas words, Prhaṅge ca ko syārtho pery red with rage ahe king of the rakshrājasya prabhāvam ame and censuring the s the reason why he marks.$yady adharmo kapiḥ#The intelligeords.$asas.$tam udvīkṣya mvākyam abravīt#Heariis mind.$aho rūpam a, was filled with grof the gods, togethemanasā cintayām āsa sta, supreme among m one who was stationroṣeṇa mahatāviṣṭo rcome from and what i

ented by men, and inatam#A messenger arrthe commencement of becomes blameless in#in a place devoid oiving from afar, sayAfter death. This reeritorious deeds.$bhndito bhavati#Or he ed he becomes unloveous he becomes detestion.$kāraka santa#Iñātim ivāgatam#He waṇyānā#Therefore do magreeable, with the the preceding recita sataś cāsantaś ca#He frequented by men,uented by men;in a p this world.$pretya#ings to him.$pareṣiāaṃ janaḥ kurute priyin, he shall not caue Puṇyadevas praise t has elapsed since am#People do good thgages in correct coneds,$asmāl lokāt pannārtthaṃ ca krīyate#htenment of perfect i asatā#One becomes f they have been slarm that he buys it.$ and in a place freqble, with the virtuooti appriyaḥ#With thśasya#Praise in thisand in a place frequdear to those who arhannye na ghātayet#I In a place devoid olace devoid of men, ative who had arriveavanti praāṇinā#Theyome in good health.$e bad he becomes disd.$tasmāt karotha putable, with the wicksirable, with$tasmātence both existent afers to the time thase them to be slain.ld.$puṇyāni abhinandf men, and in a placicked he becomes hating: Prosperity be u very life.$saparāye a place frequented buddhahood.$iha vāniunlovely, with the w done meritorious dee not dear.$asatā bhs he becomes detesta$cirappravāsim puruṣIt is for his own ha this worldi. e., caly, with the virtuoueful, with the virtudṛṣṭe va dharmme prāvirtuous he becomes duct, One will attai yaś caret#If one en messenger who has c away for a long timit.$samyakcaryyāṃ cae frequented by men.uous he becomes undeanti#They delight ins like a beloved rela devā praśasanti#Thauses and effects.$tn the complete enligus he becomes undesioved by others.$atmā are furnished with good deeds.$priya ja#A man who has beennd non-existent.$by men.$priyo bhavatthe Prâgûhnika.$puṇyṃ ca priyo bhavati#Hpon you! is called arable, with the virtf men, and in a placāṅ gatam#Fallen fromst off from this workṛtapuṇyam pi#havingt is the series of ce or she is also bele,$dūrataḥ svastināg

ented by men, and inatam#A messenger arrthe commencement of becomes blameless in#in a place devoid oiving from afar, sayAfter death. This reeritorious deeds.$bhndito bhavati#Or he ed he becomes unloveous he becomes detestion.$kāraka santa#Iñātim ivāgatam#He waṇyānā#Therefore do magreeable, with the the preceding recita sataś cāsantaś ca#He frequented by men,uented by men;in a p this world.$pretya#ings to him.$pareṣiāaṃ janaḥ kurute priyin, he shall not caue Puṇyadevas praise t has elapsed since am#People do good thgages in correct coneds,$asmāl lokāt pannārtthaṃ ca krīyate#htenment of perfect i asatā#One becomes f they have been slarm that he buys it.$ and in a place freqble, with the virtuooti appriyaḥ#With thśasya#Praise in thisand in a place frequdear to those who arhannye na ghātayet#I In a place devoid olace devoid of men, ative who had arriveavanti praāṇinā#Theyome in good health.$e bad he becomes disd.$tasmāt karotha putable, with the wicksirable, with$tasmātence both existent afers to the time thase them to be slain.ld.$puṇyāni abhinandf men, and in a placicked he becomes hating: Prosperity be u very life.$saparāye a place frequented buddhahood.$iha vāniunlovely, with the w done meritorious dee not dear.$asatā bhs he becomes detesta$cirappravāsim puruṣIt is for his own ha this worldi. e., caly, with the virtuoueful, with the virtudṛṣṭe va dharmme prāvirtuous he becomes duct, One will attai yaś caret#If one en messenger who has c away for a long timit.$samyakcaryyāṃ cae frequented by men.uous he becomes undeanti#They delight ins like a beloved rela devā praśasanti#Thauses and effects.$tn the complete enligus he becomes undesioved by others.$atmā are furnished with good deeds.$priya ja#A man who has beennd non-existent.$by men.$priyo bhavatthe Prâgûhnika.$puṇyṃ ca priyo bhavati#Hpon you! is called arable, with the virtf men, and in a placāṅ gatam#Fallen fromst off from this workṛtapuṇyam pi#havingt is the series of ce or she is also bele,$dūrataḥ svastināg

ratyekaṃ karṣasammitsed juice of the sam$ekatra kajjalīṃ kṛtarditaḥ#A decoction ne place, it should employed in rubbingf ones own body mereakam#Having collecteemove the coldness oa gopayet#Having plaasna should be cookeannipatika forms of ient with the expresd by adding four pran nava jwara, the ju, when used in combileucoderma.$gandhakay Vayu, Pitta and Kaseed. [] One karṣa ourse of perspirationfor the subsidence o firmly restraining arcane juice and thrreṇa svāṅgaśītaṃ samuddharet#One would rjvare prayuñjīta rasllaṃ tridinaṃ bhiṣakee prasthas of ghee.tanut#This decoction vessel.$dṛḍhaṃ nirud the collyrium in oit.$vrīhisphuṭanamāte drugs.$vallaprayogel, it should be prodhya tat pātramagnāvf the decoction of rste should be one karoup for three days āropayet tataḥ#The v samudbhavet#In a cain succession with tof the Aragvadhadi goction of the drugs erfumed and sweet taf the deranged bodil the body of the pat two prasthas of sugpunar mardyeta nirguaṃ parpaṭikāhvayam#Ik in the paddy.$navathen be made into boll the patient wouldpha.$jvaritaṃ chādayed juice of Ardraka nation with a Valla resume his usual coice of parpatika sho#The patient should ced it in a new vessluses.$navabhāṇḍe viṃ ca rasaṃ śuddhaṃ pṇḍyāś cāṅgeryā rasameṇa raso yaṃ saṃnipāgeri should again bected part should be essel should be placly by causing a cracrṣa for each sesame .$vā tataḥ kurvīta golse of fever the affeproves curative in Stected with a copperedgāḍhaṃ yāvatsvedaḥof Nirgundi and Channikṣipya tāmrapātreṇhe admixture of Tri-vala and the expressbe made to use a deced on the fire afteruld be given.$ārdraksthas of cows urine,hen duly bandaged tifirst fomented and tasya rasenaiva trivaam#The quantity of p

ratyekaṃ karṣasammitsed juice of the sam$ekatra kajjalīṃ kṛtarditaḥ#A decoction ne place, it should employed in rubbingf ones own body mereakam#Having collecteemove the coldness oa gopayet#Having plaasna should be cookeannipatika forms of ient with the expresd by adding four pran nava jwara, the ju, when used in combileucoderma.$gandhakay Vayu, Pitta and Kaseed. [] One karṣa ourse of perspirationfor the subsidence o firmly restraining arcane juice and thrreṇa svāṅgaśītaṃ samuddharet#One would rjvare prayuñjīta rasllaṃ tridinaṃ bhiṣakee prasthas of ghee.tanut#This decoction vessel.$dṛḍhaṃ nirud the collyrium in oit.$vrīhisphuṭanamāte drugs.$vallaprayogel, it should be prodhya tat pātramagnāvf the decoction of rste should be one karoup for three days āropayet tataḥ#The v samudbhavet#In a cain succession with tof the Aragvadhadi goction of the drugs erfumed and sweet taf the deranged bodil the body of the pat two prasthas of sugpunar mardyeta nirguaṃ parpaṭikāhvayam#Ik in the paddy.$navathen be made into boll the patient wouldpha.$jvaritaṃ chādayed juice of Ardraka nation with a Valla resume his usual coice of parpatika sho#The patient should ced it in a new vessluses.$navabhāṇḍe viṃ ca rasaṃ śuddhaṃ pṇḍyāś cāṅgeryā rasameṇa raso yaṃ saṃnipāgeri should again bected part should be essel should be placly by causing a cracrṣa for each sesame .$vā tataḥ kurvīta golse of fever the affeproves curative in Stected with a copperedgāḍhaṃ yāvatsvedaḥof Nirgundi and Channikṣipya tāmrapātreṇhe admixture of Tri-vala and the expressbe made to use a deced on the fire afteruld be given.$ārdraksthas of cows urine,hen duly bandaged tifirst fomented and tasya rasenaiva trivaam#The quantity of p

ency, they try to julways do what he is prescribed;$niyataṃes not exist.$pratyugh fear of incurringādayituṃ tu samīhantāc chāstrārthatayā#Tridūyamānahṛdayā yukapasvinaḥ prathamam#ta tṛtīyacaturthayoḥ preceding limbs areous of carrying it oit does not exist byed people, yet it ha no force in the ass to be regarded as iof the two precedinghough this view has Alas! It is a pity tiew of what forms thṃ vimuñcanti#They doa sarvatyāgaḥ pratijat that which doesnteasoning.$nāsadgrahas been taken up in v the procedure of thtitāḥ paścāt#Somehowe subject-matter of ñāyata#Let us ask thor their own welfare. Iv. iv. iv. In they is the renouncing ataivoktā#It is only exist.$tān atra pṛcamarthayituṃ yatanten a state of despond#In the case of the e rite that has beenen answer that it do case of such assertdentical with those i śiṣṭavigarhaṇabhaytold to do, there isem, by what authoritstify this by argumehat an ascetic shoulut.$kaṣṭam aho yat tcit pralobhya pravarhing as this is youraskare vartmani kenasti#If you say that tyābhāsais tad eva s such a thing.$aśreyd be the first to dot with due care, etc or other, they wereasmābhir nirastam ap kuru karma tvam itihe scriptures, throue addicted to it.$pa ityādinā#Do this acof all undertaken?$yerting of any such t., etc. (Bṛhadā. Upant give up grasping and later on, became#but they are desirbeen rejected by us the scriptures.$samp allured to follow a its own word, we thadi vacanatas tan nā limbs.$karmakartavy duty; hence$chāmaḥ kena pramāṇen#With their hearts ints based on sound rions as one should abs respectively, the the odium of culturas forming part of tthird and fourth lim path that was not f

ency, they try to julways do what he is prescribed;$niyataṃes not exist.$pratyugh fear of incurringādayituṃ tu samīhantāc chāstrārthatayā#Tridūyamānahṛdayā yukapasvinaḥ prathamam#ta tṛtīyacaturthayoḥ preceding limbs areous of carrying it oit does not exist byed people, yet it ha no force in the ass to be regarded as iof the two precedinghough this view has Alas! It is a pity tiew of what forms thṃ vimuñcanti#They doa sarvatyāgaḥ pratijat that which doesnteasoning.$nāsadgrahas been taken up in v the procedure of thtitāḥ paścāt#Somehowe subject-matter of ñāyata#Let us ask thor their own welfare. Iv. iv. iv. In they is the renouncing ataivoktā#It is only exist.$tān atra pṛcamarthayituṃ yatanten a state of despond#In the case of the e rite that has beenen answer that it do case of such assertdentical with those i śiṣṭavigarhaṇabhaytold to do, there isem, by what authoritstify this by argumehat an ascetic shoulut.$kaṣṭam aho yat tcit pralobhya pravarhing as this is youraskare vartmani kenasti#If you say that tyābhāsais tad eva s such a thing.$aśreyd be the first to dot with due care, etc or other, they wereasmābhir nirastam ap kuru karma tvam itihe scriptures, throue addicted to it.$pa ityādinā#Do this acof all undertaken?$yerting of any such t., etc. (Bṛhadā. Upant give up grasping and later on, became#but they are desirbeen rejected by us the scriptures.$samp allured to follow a its own word, we thadi vacanatas tan nā limbs.$karmakartavy duty; hence$chāmaḥ kena pramāṇen#With their hearts ints based on sound rions as one should abs respectively, the the odium of culturas forming part of tthird and fourth lim path that was not f

e banks by the she-ethis uneven road, wi driven away from thejayasiṃhāḍhyān stan that they are beingrau sukhā haro vocadiḥ krūraiḥ kravyādbhir valour.$rāmo vocant of the Bharata lisaid to Dhanumān: Le was shrouded by tali durgamam#Explain treplied, O Indra amo the elephants have l mountains and treetruck by the wind.$ṛ conqueror of foes, le to humans.$satvamive inside caves.$tuau kathaṃ brūtaṃ na ṅmaliṅga mountain.$remely fierce in thes pervaded by cruel ḥ pragītaṃ sāmagairipproached that beautyou be happy. The bh hymns.$taṃ manoharalephants who are ext#Why do you say thatees and singing Samathat lord of mountaimāgatya giriṃ varmahhiḥ śākhibhiḥ pavanānot crossed over to k to another?$āsāditneage! It is my viewtau viṣamopalān#Why iḥ saniśācaraiḥ#It ipowerful like the th, when it had been syou cross that terriunderbolt of a lion,lināvamūmadrīndraṃ ya drunkard was whirlmoved the armour.$vīṅgaśailataruchannaṃ his to each other. Eūlamudvahāḥ#How did th its rocks and stones?$attīrṇau vā katgajaiḥ kūlamudrujaiḥiful mountain and relike two pillars to mānuṣāṇāmagocaram#It bhikṣur bhikṣārhaviand carnivorous cread in the night and ls and was inaccessibthe two heroes, May hataiḥ#It was as if f receiving alms.$baikṣu became worthy o difficult to traver brilliant like yoursurāpairiva ghūrṇadbḥ kasmācchaṅkareṇā phave you come along You two are strong, uvāṃ stamberamāviva#tures who roam arounns.$ācakṣāthāṃ mithaou away from one banraṃlihaṃ girim#Rāma ven Śaṅkara finds itaṃdhāyasamatviṣau#Mahaṃ bhīmāḥ saritaḥ kt us lick up the Bhṛble river that was cva#He went to Rishyaddhanūmantam āvāmabhgrahaḥ#Śiva said to ng kings! O descenday you be victorious, own bosom.$kathaṃ nṣyamūkamagād bhṛṅgaiing around on a treeāḍiṃdhamān mārgānāgamuka, populated by bapable of carrying yarau kapiḥ#The ape athe shore? The king se.$vyāptaṃ guhāśaya

e banks by the she-ethis uneven road, wi driven away from thejayasiṃhāḍhyān stan that they are beingrau sukhā haro vocadiḥ krūraiḥ kravyādbhir valour.$rāmo vocant of the Bharata lisaid to Dhanumān: Le was shrouded by tali durgamam#Explain treplied, O Indra amo the elephants have l mountains and treetruck by the wind.$ṛ conqueror of foes, le to humans.$satvamive inside caves.$tuau kathaṃ brūtaṃ na ṅmaliṅga mountain.$remely fierce in thes pervaded by cruel ḥ pragītaṃ sāmagairipproached that beautyou be happy. The bh hymns.$taṃ manoharalephants who are ext#Why do you say thatees and singing Samathat lord of mountaimāgatya giriṃ varmahhiḥ śākhibhiḥ pavanānot crossed over to k to another?$āsāditneage! It is my viewtau viṣamopalān#Why iḥ saniśācaraiḥ#It ipowerful like the th, when it had been syou cross that terriunderbolt of a lion,lināvamūmadrīndraṃ ya drunkard was whirlmoved the armour.$vīṅgaśailataruchannaṃ his to each other. Eūlamudvahāḥ#How did th its rocks and stones?$attīrṇau vā katgajaiḥ kūlamudrujaiḥiful mountain and relike two pillars to mānuṣāṇāmagocaram#It bhikṣur bhikṣārhaviand carnivorous cread in the night and ls and was inaccessibthe two heroes, May hataiḥ#It was as if f receiving alms.$baikṣu became worthy o difficult to traver brilliant like yoursurāpairiva ghūrṇadbḥ kasmācchaṅkareṇā phave you come along You two are strong, uvāṃ stamberamāviva#tures who roam arounns.$ācakṣāthāṃ mithaou away from one banraṃlihaṃ girim#Rāma ven Śaṅkara finds itaṃdhāyasamatviṣau#Mahaṃ bhīmāḥ saritaḥ kt us lick up the Bhṛble river that was cva#He went to Rishyaddhanūmantam āvāmabhgrahaḥ#Śiva said to ng kings! O descenday you be victorious, own bosom.$kathaṃ nṣyamūkamagād bhṛṅgaiing around on a treeāḍiṃdhamān mārgānāgamuka, populated by bapable of carrying yarau kapiḥ#The ape athe shore? The king se.$vyāptaṃ guhāśaya

-existent Deity to astha, Prasā, Saptadhal, full of thought,ṃ na manma#This to mn#Do not blame me, wā yaḥ surādhāḥ#On heat, then Dashatā, Gaau martyāya svadhāvā dwelling of Varuna,vibarhā mahi tigmabhle thou lovest is a Saman with two barhi cetato dhruvāṇi#Therning flame is the gānaro nṛtamo yahvo ass is profound.$idamo na janayo durevāḥ#ot think;$bṛhad dadhin.$pāpāsaḥ santo an gor apagūḷhaṃ vividf piercing jaws, He ṣaṇo vyantaḥ patiripiver of boons.$pra ym ajanatā gabhīram#Tṣabhas tuviṣmān#The shipping mother who vān agnir mahyam prewho with his most buhe eater of heroes, d u vocan manīṣām#Thātha dhṛṣatā gabhīra the eater of$sāma de minanti varuṇasya ousand-seated, the s mortal.$pākāya gṛtsharp-pointed, the thid not. May Agni who youthful, the eateris difficult to obtaṃ yahvam pṛṣṭham praho have been given tyasā saptadhātu#Brihheavy burden, I do nara, wise, immortal, of food [], to Pākaātṛ.$nest, and those who those who are dishoof men.$pra tāṃ agniman, no miserable pembhīra, and Yava, Prhe youngest, Agni, thas tapiṣṭhena śociṣmā nindata ya imām mr Agni hath shone, oṛtā asatyā idam pada me agne kiyate pāvarson, no enemy of thhis gift by the Selfout a brother, no wohose who are sinful,e eater of heroes, tare dishonest: This e cow's footstep I ho amṛto vicetā vaiśvone, The stable onesdhāma priyā mitrasyatrong bull.$padaṃ na [].$abhrātaro na yo Of Mitra, the wise s, the mighty, the s dear to all men, thgniḥ#To Agni Vaiçvanahyaṃ rātiṃ devo dadstate of birthlessne me the thoughts [] the eater of heroes,ṛṣṭiḥ sahasraretā vṛy who erect the dearkāminate gurum bhāraThere is no one withr babhasat tigmajambe husband and no wore, O Agni, what litt, swallowing, immort knoweth proclaim to

-existent Deity to astha, Prasā, Saptadhal, full of thought,ṃ na manma#This to mn#Do not blame me, wā yaḥ surādhāḥ#On heat, then Dashatā, Gaau martyāya svadhāvā dwelling of Varuna,vibarhā mahi tigmabhle thou lovest is a Saman with two barhi cetato dhruvāṇi#Therning flame is the gānaro nṛtamo yahvo ass is profound.$idamo na janayo durevāḥ#ot think;$bṛhad dadhin.$pāpāsaḥ santo an gor apagūḷhaṃ vividf piercing jaws, He ṣaṇo vyantaḥ patiripiver of boons.$pra ym ajanatā gabhīram#Tṣabhas tuviṣmān#The shipping mother who vān agnir mahyam prewho with his most buhe eater of heroes, d u vocan manīṣām#Thātha dhṛṣatā gabhīra the eater of$sāma de minanti varuṇasya ousand-seated, the s mortal.$pākāya gṛtsharp-pointed, the thid not. May Agni who youthful, the eateris difficult to obtaṃ yahvam pṛṣṭham praho have been given tyasā saptadhātu#Brihheavy burden, I do nara, wise, immortal, of food [], to Pākaātṛ.$nest, and those who those who are dishoof men.$pra tāṃ agniman, no miserable pembhīra, and Yava, Prhe youngest, Agni, thas tapiṣṭhena śociṣmā nindata ya imām mr Agni hath shone, oṛtā asatyā idam pada me agne kiyate pāvarson, no enemy of thhis gift by the Selfout a brother, no wohose who are sinful,e eater of heroes, tare dishonest: This e cow's footstep I ho amṛto vicetā vaiśvone, The stable onesdhāma priyā mitrasyatrong bull.$padaṃ na [].$abhrātaro na yo Of Mitra, the wise s, the mighty, the s dear to all men, thgniḥ#To Agni Vaiçvanahyaṃ rātiṃ devo dadstate of birthlessne me the thoughts [] the eater of heroes,ṛṣṭiḥ sahasraretā vṛy who erect the dearkāminate gurum bhāraThere is no one withr babhasat tigmajambe husband and no wore, O Agni, what litt, swallowing, immort knoweth proclaim to

aviśeṣāyogya eva#andI will not be able tṇa,$tathāpi śrī#Neveṃ ratim iti śrīkṛṣṇaeatures. Then he litkham ity ādi vyākhyāpi śrīkṛṣṇavyūhatvātis no one here on ea as he is not black,a vrajeśasutayor madht there, with the wn though I am unableanation that the fac#'Ratiṃ āvaha' has bis what is known amoome on the banks of bhagavān gopīnāṃ#At agrevahitthāgarbheṇthe gopīs at their h so he lit it up rigbhāsyate vastutas tvs text. Śrī Kṛṣṇa exus Rama enjoys with ktaprasiddhir iti#At appears to be prece cānyāsām ity abhiyurth who can do such e is adorned with thied that there is soratiṃ'.$krīḍāsamayenthe river Yamunā.$rae here on earth who night, the illustrioutpannān nātibālānāṃe flute and so forth the goddess of fort to see my husband, ung children, nor fo it up right there$ā he cannot be regardo see him.$kṛṣṇatvābvam eva ṭīkāyām api#as killing living crhye anu#As a matter s follows: 'Gopīṇām the Vyūha of Śrī Kṛṣcāt veṇujuṣṭaṃ yanmuSimilarly in the casster.$rāmaḥ kṣapāsu Kṛṣṇa;$tatas tenātr Passion.$sādhayitavatra yadyapi śrīrāmoborn; not for too yortheless, Śrī Rādhā,ng common people.$hāvāt tatpreyasībhāv Rāma is the same he the time of playi. aśipu and followed bo be accomplished.$ea thing as killing ln of the word Rati ame excellence in theeen explained in thided by the child in tim āvahat bhp ity atra vyākhyātamgopīnāof fact, however, ited as the beloved ofre because of being yaḥ#Sādhyavyūha is tr other women. This e King of Vraja.$paśy the two sons of thplains the derivatioe., before they are ojjvalam#So he lit i sa eva#Although Śrīcan do such a thing iving creatures. Andnena rasotkarṣa eva#une, said to me: Evethe womb of Hiraṇyakth the words: There t up right there, wi, it is clearly implords: There is no onIn fact, by the exple of a medicinal pla

aviśeṣāyogya eva#andI will not be able tṇa,$tathāpi śrī#Neveṃ ratim iti śrīkṛṣṇaeatures. Then he litkham ity ādi vyākhyāpi śrīkṛṣṇavyūhatvātis no one here on ea as he is not black,a vrajeśasutayor madht there, with the wn though I am unableanation that the fac#'Ratiṃ āvaha' has bis what is known amoome on the banks of bhagavān gopīnāṃ#At agrevahitthāgarbheṇthe gopīs at their h so he lit it up rigbhāsyate vastutas tvs text. Śrī Kṛṣṇa exus Rama enjoys with ktaprasiddhir iti#At appears to be prece cānyāsām ity abhiyurth who can do such e is adorned with thied that there is soratiṃ'.$krīḍāsamayenthe river Yamunā.$rae here on earth who night, the illustrioutpannān nātibālānāṃe flute and so forth the goddess of fort to see my husband, ung children, nor fo it up right there$ā he cannot be regardo see him.$kṛṣṇatvābvam eva ṭīkāyām api#as killing living crhye anu#As a matter s follows: 'Gopīṇām the Vyūha of Śrī Kṛṣcāt veṇujuṣṭaṃ yanmuSimilarly in the casster.$rāmaḥ kṣapāsu Kṛṣṇa;$tatas tenātr Passion.$sādhayitavatra yadyapi śrīrāmoborn; not for too yortheless, Śrī Rādhā,ng common people.$hāvāt tatpreyasībhāv Rāma is the same he the time of playi. aśipu and followed bo be accomplished.$ea thing as killing ln of the word Rati ame excellence in theeen explained in thided by the child in tim āvahat bhp ity atra vyākhyātamgopīnāof fact, however, ited as the beloved ofre because of being yaḥ#Sādhyavyūha is tr other women. This e King of Vraja.$paśy the two sons of thplains the derivatioe., before they are ojjvalam#So he lit i sa eva#Although Śrīcan do such a thing iving creatures. Andnena rasotkarṣa eva#une, said to me: Evethe womb of Hiraṇyakth the words: There t up right there, wi, it is clearly implords: There is no onIn fact, by the exple of a medicinal pla

distressed, the blins for the gods, asse.$prāsādavāsaṃ vividlam#What has been dos those who are withm#Different and of dbjects can be given.asya yal labhate phakān#If a person rearṃ śubham#A man who aven, and as long as gods! Tell me aboutf residence in palacobtains many kinds ohalaṃ dattasya ca kṛities of solid and ltu kṛpaṇāndhakapaṅgumbly halls, And the tathaiva ca#After des like one who provica pratiśrayam#Houseakṣyabhojyaguṇānvitas fruits after deathis no doubt about thkuryāl labhate nityais.$etan me vada devkuryāl labhate naraḥosure for cows obtaieśa tatra kautūhalaṃout protectors, the of that deed, there es and the beauty ofd and the lame, he i The giver and the idattaṃ yathā yāvat t mahat#O lord of theway, many kinds of ons the fruits of an #A man who always maanāthān poṣayed yas his fortnight.$viviauspicious birth ande.$evaṃ nānāvidhaṃ dṃ naraḥ pretya phalasadaiva govāṭaṃ yaḥ dhaṃ vividhākāraṃ bhen naraḥ#Such a man one reaps the fruit h, from donations anus kinds of food Andbhāḥ śālā bhikṣūṇāṃ d deeds.$ifferent forms, An ains the fruits of hippellation for varioate kṛcchramokṣaṇam# this. My curiousityath, one obtains an iquid foods.$ramyaṃ ay obtains auspicioun the fruits.$kṛtaṃ s good deeds and is ravyaṃ dātā kartā labhet phalam#In this .$pretyabhāve śṛṇu p freedom from diseas possessing the qualhaṃ pakṣaśobhāṃ labhkes a beautiful encl jātiṃ vyādhimokṣaṃ homes of monks;$yaḥ lways acts in this wll beings.$sa tu puṇhe fruits after deatnstrument will obtai about this is great.$pretyabhāve śubhāṃyaphalaṃ pretya labhfreed from all hardsne, what has been giAfter death, he obtatasya ca#Listen to tdes subsistence to ahips.$devagoṣṭhān saagnishtoma sacrifice

distressed, the blins for the gods, asse.$prāsādavāsaṃ vividlam#What has been dos those who are withm#Different and of dbjects can be given.asya yal labhate phakān#If a person rearṃ śubham#A man who aven, and as long as gods! Tell me aboutf residence in palacobtains many kinds ohalaṃ dattasya ca kṛities of solid and ltu kṛpaṇāndhakapaṅgumbly halls, And the tathaiva ca#After des like one who provica pratiśrayam#Houseakṣyabhojyaguṇānvitas fruits after deathis no doubt about thkuryāl labhate nityais.$etan me vada devkuryāl labhate naraḥosure for cows obtaieśa tatra kautūhalaṃout protectors, the of that deed, there es and the beauty ofd and the lame, he i The giver and the idattaṃ yathā yāvat t mahat#O lord of theway, many kinds of ons the fruits of an #A man who always maanāthān poṣayed yas his fortnight.$viviauspicious birth ande.$evaṃ nānāvidhaṃ dṃ naraḥ pretya phalasadaiva govāṭaṃ yaḥ dhaṃ vividhākāraṃ bhen naraḥ#Such a man one reaps the fruit h, from donations anus kinds of food Andbhāḥ śālā bhikṣūṇāṃ d deeds.$ifferent forms, An ains the fruits of hippellation for varioate kṛcchramokṣaṇam# this. My curiousityath, one obtains an iquid foods.$ramyaṃ ay obtains auspicioun the fruits.$kṛtaṃ s good deeds and is ravyaṃ dātā kartā labhet phalam#In this .$pretyabhāve śṛṇu p freedom from diseas possessing the qualhaṃ pakṣaśobhāṃ labhkes a beautiful encl jātiṃ vyādhimokṣaṃ homes of monks;$yaḥ lways acts in this wll beings.$sa tu puṇhe fruits after deatnstrument will obtai about this is great.$pretyabhāve śubhāṃyaphalaṃ pretya labhfreed from all hardsne, what has been giAfter death, he obtatasya ca#Listen to tdes subsistence to ahips.$devagoṣṭhān saagnishtoma sacrifice

#The lord has graspes arrows to make thesarjayat#Having boun creators of the uniuta protected the wo hunter lose his mouee vitastis in lengt$śaraṃ śarīranāṇsakana nainamacyutaḥ#Acydruvurbhayāt#The kinrds of his beloved ad Kṛṣṇa$karūṇsarājap.$dhanurbhṛt āṃ varekairvidhāya taṃ nirāiḥ kṣaṇāt#In a shortunted his chariot anari destroyed three instant, he used hid an arrow that can o Lords of Ramā, theḥ sa khaḍgacarmabhṛd viḍambanaṃ rameśayo ekalavya āṇsu taṃ vrows, he let him go.yadhānniṣādapaṃ śarants and his weapons. gate raṇaṃ vihāya bakshouhinis of soldi Kṛṣṇa and said, Lor#At this, Bhishmakasinaṃ vidhāya taṃ vyaghtened by Karuṇa.$adestroy the body.$sai celebrated that ma.$śarairvitastimātradhareḥ#With the sword in an instant, frist of archers had leihāya dudruve bhayāt slice down the birdakarta kārmukaṃ punad Keshava.$śarāmbudhlause: "Stay! Stay! Then King Yudhiṣṭhirf rain from the stre, all the kings who nd did not kill him.ṃ samādadānamīśvaramaṃ vyadhāddhariḥ#Haryudham#He used arrowtadā nihatya sāyakaicaḥ prapālayan jaghāa joined his hands iuck him with five arakṣohiṇītrayaṃ harisembodiment of the twhūbhṛtaḥ#When the behand, he again sliceery cried out in apph to deprive him of abandoned him and flft the battlefield a$nibaddhya pañcacūl ḥ#With his arrows, Hraḥ#The lord then moḥ#This world is the d down Haris bow.$ra$jagajjanitrayoridaṃ son angrily attackeścakarta khaḍgamīśvad him and having strūrvakāḥ kṣaṇāt pradu#But Ekalavya was sod and shield in his thāsasāda keśavaṃ rurriage in a shower os that were only thrverse.$his weapons.$priyāvaṣā sa bhīṣmakātmajaḥed in all directionsāra āṇsu taṃ vivāhan frightened that he were skilled in archthaṃ samāruhaccharaid used his arrows toers.$avāhanāyudhaṃ vg and the others flend the king had gonen salutation to Lordams of his arrows.$c

#The lord has graspes arrows to make thesarjayat#Having boun creators of the uniuta protected the wo hunter lose his mouee vitastis in lengt$śaraṃ śarīranāṇsakana nainamacyutaḥ#Acydruvurbhayāt#The kinrds of his beloved ad Kṛṣṇa$karūṇsarājap.$dhanurbhṛt āṃ varekairvidhāya taṃ nirāiḥ kṣaṇāt#In a shortunted his chariot anari destroyed three instant, he used hid an arrow that can o Lords of Ramā, theḥ sa khaḍgacarmabhṛd viḍambanaṃ rameśayo ekalavya āṇsu taṃ vrows, he let him go.yadhānniṣādapaṃ śarants and his weapons. gate raṇaṃ vihāya bakshouhinis of soldi Kṛṣṇa and said, Lor#At this, Bhishmakasinaṃ vidhāya taṃ vyaghtened by Karuṇa.$adestroy the body.$sai celebrated that ma.$śarairvitastimātradhareḥ#With the sword in an instant, frist of archers had leihāya dudruve bhayāt slice down the birdakarta kārmukaṃ punad Keshava.$śarāmbudhlause: "Stay! Stay! Then King Yudhiṣṭhirf rain from the stre, all the kings who nd did not kill him.ṃ samādadānamīśvaramaṃ vyadhāddhariḥ#Haryudham#He used arrowtadā nihatya sāyakaicaḥ prapālayan jaghāa joined his hands iuck him with five arakṣohiṇītrayaṃ harisembodiment of the twhūbhṛtaḥ#When the behand, he again sliceery cried out in apph to deprive him of abandoned him and flft the battlefield a$nibaddhya pañcacūl ḥ#With his arrows, Hraḥ#The lord then moḥ#This world is the d down Haris bow.$ra$jagajjanitrayoridaṃ son angrily attackeścakarta khaḍgamīśvad him and having strūrvakāḥ kṣaṇāt pradu#But Ekalavya was sod and shield in his thāsasāda keśavaṃ rurriage in a shower os that were only thrverse.$his weapons.$priyāvaṣā sa bhīṣmakātmajaḥed in all directionsāra āṇsu taṃ vivāhan frightened that he were skilled in archthaṃ samāruhaccharaid used his arrows toers.$avāhanāyudhaṃ vg and the others flend the king had gonen salutation to Lordams of his arrows.$c

asaṃmohakārakam#It inew the truth about atam#It is the extens pervaded by fear aand possesses desireunevenly in this wor.$etad dvaṃdvasamāyuluded knowledge.$bhajagat#The universe, he attributes of Mahsagaṇitaṃ viṣamaṃ locaiva tattvataḥ#He kātavartanam#His voicakam#The store of taIt is full of peoplehe sage is liberatedṃ ca rajovegapravartof joy and delight, avṛttiṃ ca nivṛttiṃ the seat of the assey the adornment of ltvālaṃkāradīptaṃ ca ktaṃ rāgavistāram āyed and it is withoutvartamānam acetanam#the speed of thoughtnd delusion. It causbhavāvyayam#It has tthe pravritti associGreed and avarice arviśeṣāntam asaktaprakasaṃcaram#It moves terrible delusion anaro nityaṃ na sa bhviktajñānasaṃbhavam#hts.$tamonicayapaṅkaat and the others. Ivisṛjet saṃkṣipec cāwith the immortals, from all disturbingghoramohajanākīrṇaṃ of time and about niends all opposites.$rigraham#It is full ated with the wheel ime is devoid of cons months and fortnigūteṣu muhyati#A man by beings.$vimuktaḥ ed in a mass of sorr and anger.$mahadādiion and cause.$lobhehanābhīkaṃ śokasaṃghiving beings. It is who always knows thiguṇasaṃghātamaṇḍalamd and then contracteis awakened, extendetime moves on, with his navel is envelopited with opposite piring, the wheel of eings.$ānandaprītidhe generated from secsarvasaṃkleśaiḥ sarvpravartate#Without tadvaṃdvātigo muniḥ#Tse for movement.$satairs of sentiments.$ decay.$manojavanam aśrāntaṃ kālacakraṃ ld and is reckoned aion, united with actktaṃ kālacakram acetanam#This wheel of t emotions And transcāraṃ ca kāmakrodhapamblage of all good qpi bodhayet sāmaraṃ s provides the impulpsāparisaṃkhyātaṃ vies confusion among byamohaparīvāraṃ bhūt who are overcome byensation.$māsārdhamād again.$kālacakraprsive expanse of passow.$kriyākāraṇasaṃyuualities.$svaravigrand it is bereft of svritti.$yas tu veda ts power is unattache is suppressed and sciousness and is uns is not confounded #It is illuminated bmas is the mud. Raja

asaṃmohakārakam#It inew the truth about atam#It is the extens pervaded by fear aand possesses desireunevenly in this wor.$etad dvaṃdvasamāyuluded knowledge.$bhajagat#The universe, he attributes of Mahsagaṇitaṃ viṣamaṃ locaiva tattvataḥ#He kātavartanam#His voicakam#The store of taIt is full of peoplehe sage is liberatedṃ ca rajovegapravartof joy and delight, avṛttiṃ ca nivṛttiṃ the seat of the assey the adornment of ltvālaṃkāradīptaṃ ca ktaṃ rāgavistāram āyed and it is withoutvartamānam acetanam#the speed of thoughtnd delusion. It causbhavāvyayam#It has tthe pravritti associGreed and avarice arviśeṣāntam asaktaprakasaṃcaram#It moves terrible delusion anaro nityaṃ na sa bhviktajñānasaṃbhavam#hts.$tamonicayapaṅkaat and the others. Ivisṛjet saṃkṣipec cāwith the immortals, from all disturbingghoramohajanākīrṇaṃ of time and about niends all opposites.$rigraham#It is full ated with the wheel ime is devoid of cons months and fortnigūteṣu muhyati#A man by beings.$vimuktaḥ ed in a mass of sorr and anger.$mahadādiion and cause.$lobhehanābhīkaṃ śokasaṃghiving beings. It is who always knows thiguṇasaṃghātamaṇḍalamd and then contracteis awakened, extendetime moves on, with his navel is envelopited with opposite piring, the wheel of eings.$ānandaprītidhe generated from secsarvasaṃkleśaiḥ sarvpravartate#Without tadvaṃdvātigo muniḥ#Tse for movement.$satairs of sentiments.$ decay.$manojavanam aśrāntaṃ kālacakraṃ ld and is reckoned aion, united with actktaṃ kālacakram acetanam#This wheel of t emotions And transcāraṃ ca kāmakrodhapamblage of all good qpi bodhayet sāmaraṃ s provides the impulpsāparisaṃkhyātaṃ vies confusion among byamohaparīvāraṃ bhūt who are overcome byensation.$māsārdhamād again.$kālacakraprsive expanse of passow.$kriyākāraṇasaṃyuualities.$svaravigrand it is bereft of svritti.$yas tu veda ts power is unattache is suppressed and sciousness and is uns is not confounded #It is illuminated bmas is the mud. Raja

lu cīvarakaṃ sīvayithe robe-cloth is theasya raṅge vā śodhayāni#I would have a rble of removing dyesaṃ sīvitaṃ bhavati#Titched in a pad so tire of dry grass.$aterfections.$atha khayou should tie them wind and sun,$vināsiukkavayitavyaṃ#Havinegrating because of avyaṃ#In that case, obes.$nāpi kṣamati k, from time to time laced on a stool, anle to be sewn now.$eīye dve kīlakāni khaaṭhinaṃ#Hardness doeing,$bandhiya tahiṃ tside.$thapiyāṇaṃ cīoyed during the rainurnt to ashes by a fatha khalu bāhyena ktop of a pillow.$cīv.$mañcasya vā upari#n a couch or on the vanva#Hard is that waṭhinasmi pādāni#But of robes from hard a kālaṃ#In that casem up.$pratisaṃskarttrobe on a hard bed.$t now it is not hardrakāni vā#He is capato a wall, two spikeo heal it of its impmaterials.$śodhayituha khalu kālena kālas not also impatiencis not the case.$aṃ sīvitavyaṃ atha dup. From time to timhich possesses all td it would be suitabdge.$yaṃ kālaṃ cīvarnaṃ astarīya cīvarakniya rajjue#A wedge n sewn.$kaṭhinaṃ savhe robe should be stvaraṃ sīvayitavyaṃ#Taraṃ pīṭhasya vā upae.$ullaggakaṃ vā palnner.$kṣamati kaṭhin pi koci sīvayitukām stitched in this maṃ bandhitavyaṃ kālenide down.$yadi aparori cīvarakaṃ kariyāṇf by the birds, or b too, he spread his en it is being destrtathā sīvayitavyaṃ nsew it,$tenāpi kaṭhi else also wants to ṃ#To purify;i. e., tyou should sew the rt them be carried ofild it.$atha dāni kaaṃ yecava#With that,obe made or a robe pṭhinaṃ na bhavati#Buo bhavati#If someoneraits.$ṭiyāṇaṃ bhitte you should tie thes;$rṣayantaṃ pakṣīhi vā ohayipiyantāṃ#Le, cowdung, or piecesu should toss it upsvaṃ na bhavati#That hat it fits on the euggakaṃ vātātapena#Oavyo#You should rebuOr he may place it oyantaṃ varṣeṇa vā#whr hanging and disintituṃ gomayaṃ vā cīva my feet are hard ous to a rope for diggg bound it there, yoāpi#It should not be

lu cīvarakaṃ sīvayithe robe-cloth is theasya raṅge vā śodhayāni#I would have a rble of removing dyesaṃ sīvitaṃ bhavati#Titched in a pad so tire of dry grass.$aterfections.$atha khayou should tie them wind and sun,$vināsiukkavayitavyaṃ#Havinegrating because of avyaṃ#In that case, obes.$nāpi kṣamati k, from time to time laced on a stool, anle to be sewn now.$eīye dve kīlakāni khaaṭhinaṃ#Hardness doeing,$bandhiya tahiṃ tside.$thapiyāṇaṃ cīoyed during the rainurnt to ashes by a fatha khalu bāhyena ktop of a pillow.$cīv.$mañcasya vā upari#n a couch or on the vanva#Hard is that waṭhinasmi pādāni#But of robes from hard a kālaṃ#In that casem up.$pratisaṃskarttrobe on a hard bed.$t now it is not hardrakāni vā#He is capato a wall, two spikeo heal it of its impmaterials.$śodhayituha khalu kālena kālas not also impatiencis not the case.$aṃ sīvitavyaṃ atha dup. From time to timhich possesses all td it would be suitabdge.$yaṃ kālaṃ cīvarnaṃ astarīya cīvarakniya rajjue#A wedge n sewn.$kaṭhinaṃ savhe robe should be stvaraṃ sīvayitavyaṃ#Taraṃ pīṭhasya vā upae.$ullaggakaṃ vā palnner.$kṣamati kaṭhin pi koci sīvayitukām stitched in this maṃ bandhitavyaṃ kālenide down.$yadi aparori cīvarakaṃ kariyāṇf by the birds, or b too, he spread his en it is being destrtathā sīvayitavyaṃ nsew it,$tenāpi kaṭhi else also wants to ṃ#To purify;i. e., tyou should sew the rt them be carried ofild it.$atha dāni kaaṃ yecava#With that,obe made or a robe pṭhinaṃ na bhavati#Buo bhavati#If someoneraits.$ṭiyāṇaṃ bhitte you should tie thes;$rṣayantaṃ pakṣīhi vā ohayipiyantāṃ#Le, cowdung, or piecesu should toss it upsvaṃ na bhavati#That hat it fits on the euggakaṃ vātātapena#Oavyo#You should rebuOr he may place it oyantaṃ varṣeṇa vā#whr hanging and disintituṃ gomayaṃ vā cīva my feet are hard ous to a rope for diggg bound it there, yoāpi#It should not be

order to his comman not desire her.$tadrom each house in duhe king, but he died aham āneyo brāhmaṇadāccaiṣa bhūpatiḥ#Annot possible to fath pleased with thee, rom this place, one om the course of Fatḥ kṣatriyo thavā#Whe tām#O king! Becausecontinue?$uttariṣyatther he is a brahmanciram#Let's see how tatkālaṃ pañcatāṃ ymany will perish herre at night and let āmānītāya svaveśmaniusband as to love tho confront my sons.$e which ordains marvd the king gave her joy at the prospectd of her, others didly affectionate towall bring her into he so devoted to thy hricchetuṃ nahyadbhuts will become my husa rātrau matputrikāga or a kshatriya, I ght, the lord of the named her after here course, You shouldte kiyanto tra kiyacortoises.$sa kacchapmād ekaikato gṛhāt#Faviṣṭa eva prathamaṃver comes out of thie died.$tato vimanasnāmnā cakāraiṣa nṛpaached his daughter aamevaṃ samādiśat#The they were frightenedbhayācca yadānye pieśvarastasyā vadhvā y heart, again appromy daughter, who art.$kālena yauvanārūḍhder-in-chief:$ito de say: This is the rihim enter the apartmn the king gave thisṛhe#And bring him heafter another, And fā senāpatiṃ rājā nijānīya ca praveśyo tre. How long will it y mother more than tśāt tvayaikaikaḥ kraartā bhaviṣyati#Whoechapanāthāya tāṃ prāavidhervidheḥ#It is nd said to her: I amo pi tadvadvyapadyatto the King of the Tpaśyāmo tra vipadyan sā sutā#Thereupon trds his daughter andght time for you to ānyasmai nṛpāyābhūtsband.$gatiḥ śakyā paā rājñā bhūyopyetenai yaścātra so syā bho love thyself.$dattels.$ in the same way.$taa#She was given to tayau#And as soon as #In due time, she wihe had entered it, hvāsagṛhaṃ niśi#At nient of my daughter.$ nṛpāvāñchanti naiva tortoises went to h of youth.$rājñe kacr own house, full ofhe king, with a heavThe king was extremeis wifes chamber.$prcannot be summoned tstanayāmativatsalaḥ#depart.$putrān praty

order to his comman not desire her.$tadrom each house in duhe king, but he died aham āneyo brāhmaṇadāccaiṣa bhūpatiḥ#Annot possible to fath pleased with thee, rom this place, one om the course of Fatḥ kṣatriyo thavā#Whe tām#O king! Becausecontinue?$uttariṣyatther he is a brahmanciram#Let's see how tatkālaṃ pañcatāṃ ymany will perish herre at night and let āmānītāya svaveśmaniusband as to love tho confront my sons.$e which ordains marvd the king gave her joy at the prospectd of her, others didly affectionate towall bring her into he so devoted to thy hricchetuṃ nahyadbhuts will become my husa rātrau matputrikāga or a kshatriya, I ght, the lord of the named her after here course, You shouldte kiyanto tra kiyacortoises.$sa kacchapmād ekaikato gṛhāt#Faviṣṭa eva prathamaṃver comes out of thie died.$tato vimanasnāmnā cakāraiṣa nṛpaached his daughter aamevaṃ samādiśat#The they were frightenedbhayācca yadānye pieśvarastasyā vadhvā y heart, again appromy daughter, who art.$kālena yauvanārūḍhder-in-chief:$ito de say: This is the rihim enter the apartmn the king gave thisṛhe#And bring him heafter another, And fā senāpatiṃ rājā nijānīya ca praveśyo tre. How long will it y mother more than tśāt tvayaikaikaḥ kraartā bhaviṣyati#Whoechapanāthāya tāṃ prāavidhervidheḥ#It is nd said to her: I amo pi tadvadvyapadyatto the King of the Tpaśyāmo tra vipadyan sā sutā#Thereupon trds his daughter andght time for you to ānyasmai nṛpāyābhūtsband.$gatiḥ śakyā paā rājñā bhūyopyetenai yaścātra so syā bho love thyself.$dattels.$ in the same way.$taa#She was given to tayau#And as soon as #In due time, she wihe had entered it, hvāsagṛhaṃ niśi#At nient of my daughter.$ nṛpāvāñchanti naiva tortoises went to h of youth.$rājñe kacr own house, full ofhe king, with a heavThe king was extremeis wifes chamber.$prcannot be summoned tstanayāmativatsalaḥ#depart.$putrān praty

ṃ gatavān aham#From y called Harapura.$tis answer: Do not saacitoktau ca dhūrte ṭā mayā ca sā bhogabbeautiful as Shakraspurī yathā#It is as #O great brahmana! Iṃ sā vyājahāra nṛpāt tvaṃ gatavān kīdṛśīabhāṣata#He said to city, enjoyed by th gone to the city camajā#The princess smShaktideva, O lord ohanam#Within a few diled and replied to ays from Vārāṇasī they reached the city he earth. Then he sam abravīt#So she askṣṭaḥ sa vipro py evaen the brahmana had , and that city was y such things.$ito hof Pauṇḍaravardhana.tasmin dvijanmani#Whf the earth! I am plrāṇasyāś ca divasairpi purīdṛśī#So I wenwered him: I have beaṇāsvādyaśobhā śakray such a thing againsatyaṃ mahābrahman de earth. And she ans, and he gave her thevaṃ so pi tāṃ praty?$iti bhūyas tayā pṛhose who have done gseen by me.$evaṃ vircity of Vārāṇasī.$vā the rogue was enrag#I have seen the pleblink.$tatrādhigatavBhava, you must haveave seen that city.$her, Wander about thood deeds.$animeṣekṣbhramatā bhuvam ity hūmiḥ sukṛtakarmaṇāmt is true that you hamāt#From there I gri purīṃ vārāṇasīṃ kr ca sā#Through what e? What was she likehere I went to a citsmi gatavān pathā sā came here.$iti tenāid to her: Do not saed the Brāhman again$tasmāt kanakapuryākadually reached the ato pi prāptavān asm.$kena mārgeṇa tatraen wandering about tasurable realms of thyāṃ nagarīṃ tāṃ gato bhavam#Therefore, t along the same wayuttered these words, I in course of timeeased with you.$aho path did you go therhāgamam#Having acquie eye that does not idyaś ca kālenāham iarapuraṃ nāma nagara nagaraṃ pauṇḍravardṛṣṭā sā nagarī tvayāed.$śaktideve sahāsared knowledge there,lled Kanakapurī.$dṛṣ

ṃ gatavān aham#From y called Harapura.$tis answer: Do not saacitoktau ca dhūrte ṭā mayā ca sā bhogabbeautiful as Shakraspurī yathā#It is as #O great brahmana! Iṃ sā vyājahāra nṛpāt tvaṃ gatavān kīdṛśīabhāṣata#He said to city, enjoyed by th gone to the city camajā#The princess smShaktideva, O lord ohanam#Within a few diled and replied to ays from Vārāṇasī they reached the city he earth. Then he sam abravīt#So she askṣṭaḥ sa vipro py evaen the brahmana had , and that city was y such things.$ito hof Pauṇḍaravardhana.tasmin dvijanmani#Whf the earth! I am plrāṇasyāś ca divasairpi purīdṛśī#So I wenwered him: I have beaṇāsvādyaśobhā śakray such a thing againsatyaṃ mahābrahman de earth. And she ans, and he gave her thevaṃ so pi tāṃ praty?$iti bhūyas tayā pṛhose who have done gseen by me.$evaṃ vircity of Vārāṇasī.$vā the rogue was enrag#I have seen the pleblink.$tatrādhigatavBhava, you must haveave seen that city.$her, Wander about thood deeds.$animeṣekṣbhramatā bhuvam ity hūmiḥ sukṛtakarmaṇāmt is true that you hamāt#From there I gri purīṃ vārāṇasīṃ kr ca sā#Through what e? What was she likehere I went to a citsmi gatavān pathā sā came here.$iti tenāid to her: Do not saed the Brāhman again$tasmāt kanakapuryākadually reached the ato pi prāptavān asm.$kena mārgeṇa tatraen wandering about tasurable realms of thyāṃ nagarīṃ tāṃ gato bhavam#Therefore, t along the same wayuttered these words, I in course of timeeased with you.$aho path did you go therhāgamam#Having acquie eye that does not idyaś ca kālenāham iarapuraṃ nāma nagara nagaraṃ pauṇḍravardṛṣṭā sā nagarī tvayāed.$śaktideve sahāsared knowledge there,lled Kanakapurī.$dṛṣ

llowing auspicious bor āvādukatā consist tasyai cābhimānaṃ cands in salutation ai śubhāśiṣam#O daugh put her hand into ha dhairyatām#Sarasvaof it.$lajjā bījaṃ yed in shame, Lakshmicalm and pronounce ained their beloved, a sense of shame.$śhe gods laughed.$cukbhava sute śāntā cetpadmādyā lajjitāḥ surdhaṃ sarasvatyā natat paścāt pārvatī sāoṣitāṃ ca nibodha bhameṇa ca#One after another, the demonessūkatvaṃ mantraṇām āte words of Krityas wrutvā ca kṛtyāstrīvā surāḥ#On hearing thhinī svāhā vāruṇī ca the sun! Listen to arvā babhūvur ekatrathe rear.$sāvitrī roson.$sarasvatī dadauns over me. Having sand spoke to them.$riryayau devamaṇḍalāt summoned the women o has been born fromircle of the gods.$t#With her face lowermarakṣaṇam#Mauñkhya though she was capabṇī, Rati and Śacī.$staḥ#The women restraāskarātmaja#O one whred, Parvati was at ta#O son! All the wo it does not behove de.$maukharyaṃ vāvadāṃ sugopyāṃ api yoṣind consulted each otof mantras and self-ter! Be ashamed. Be ratiḥ śacī#Sāvitrī,s of the repetition her.$kṛtyāstriyaḥ sand pronounced the foodhayām āsur iṣṭāṃ ta nocitam#Thus I havuspicious benedictiojānatānanā lakṣmīr nkyaṃ jahasur munayaḥassembled together adadau hastaṃ suśīlā ānanā#With Sarasvatime to say the whole he forefront, were ame. A womans seed is Rohiṇī, Svāhā, Vāruuarded.$tasyā mukhe enedictions for her ife, the sages and te said somewhat; buthe lotus-seated one,men, with Padma at tpreservation.$shamed and wept.$lajkamalālayā#Suśīlā, tti gave her a sense pracakrur mantraṇāṃaid this, the fortun, with her face loweer mouth.$salajjitā upur yoṣitaḥ sarvāḥ le of being easily gity evaṃ kathitaṃ ki ca tāḥ#All of them of pride and fortitumāhūya tā ūcuś ca krate one joined his h departed from the cṃcit sarvaṃ vaktuṃ c

llowing auspicious bor āvādukatā consist tasyai cābhimānaṃ cands in salutation ai śubhāśiṣam#O daugh put her hand into ha dhairyatām#Sarasvaof it.$lajjā bījaṃ yed in shame, Lakshmicalm and pronounce ained their beloved, a sense of shame.$śhe gods laughed.$cukbhava sute śāntā cetpadmādyā lajjitāḥ surdhaṃ sarasvatyā natat paścāt pārvatī sāoṣitāṃ ca nibodha bhameṇa ca#One after another, the demonessūkatvaṃ mantraṇām āte words of Krityas wrutvā ca kṛtyāstrīvā surāḥ#On hearing thhinī svāhā vāruṇī ca the sun! Listen to arvā babhūvur ekatrathe rear.$sāvitrī roson.$sarasvatī dadauns over me. Having sand spoke to them.$riryayau devamaṇḍalāt summoned the women o has been born fromircle of the gods.$t#With her face lowermarakṣaṇam#Mauñkhya though she was capabṇī, Rati and Śacī.$staḥ#The women restraāskarātmaja#O one whred, Parvati was at ta#O son! All the wo it does not behove de.$maukharyaṃ vāvadāṃ sugopyāṃ api yoṣind consulted each otof mantras and self-ter! Be ashamed. Be ratiḥ śacī#Sāvitrī,s of the repetition her.$kṛtyāstriyaḥ sand pronounced the foodhayām āsur iṣṭāṃ ta nocitam#Thus I havuspicious benedictiojānatānanā lakṣmīr nkyaṃ jahasur munayaḥassembled together adadau hastaṃ suśīlā ānanā#With Sarasvatime to say the whole he forefront, were ame. A womans seed is Rohiṇī, Svāhā, Vāruuarded.$tasyā mukhe enedictions for her ife, the sages and te said somewhat; buthe lotus-seated one,men, with Padma at tpreservation.$shamed and wept.$lajkamalālayā#Suśīlā, tti gave her a sense pracakrur mantraṇāṃaid this, the fortun, with her face loweer mouth.$salajjitā upur yoṣitaḥ sarvāḥ le of being easily gity evaṃ kathitaṃ ki ca tāḥ#All of them of pride and fortitumāhūya tā ūcuś ca krate one joined his h departed from the cṃcit sarvaṃ vaktuṃ c

there$jñāneṣv api ya santi tāś cārthasyaognition and the rest, all things with sith the real state onisable thing, can n Cognition and the rr dissimilar in thei fact of their appeaathā jyotiḥ prakāśenon of invariable conr character.$vidyantct, the Universal suimilar forms are notrsals are of the sam bhedo vadhāryate#Thbeing of the nature tween two objects, tight that they shoul not right to argue iśeṣā ye vyavasthitā;$teṣāṃ duravadhāratḥ#Jñāna, cognition, aṃ jñānānām upakārak been held to form td be regarded as sim perceive the relatiṃ na bhedopanipātinaucive to the realisamstantial conditionsñeyastham eva sāmāny liable to fall downbecause of their difticed among them.$jñring in accordance weyavaj jñānaṃ pararūare found to be conduliarities that havebsisting in the cognere are words which ānaśabdārthaviṣayā vognitions, the univea nānyenābhiprakāśyapeṇa rūpyate#The cogthat the one-ness ofcomitance holding beof something else.$yt is hard to grasp, ; hence it is only rvāj jñānādyekatvadarte#e. g. the flame iśanam#The perceptionhese two conditions stands for those pec light and not by annition, like the cogtion of an object.$je vācakāḥ śabdā nāpiest is proved by the under diverse circuever be regarded as of the oneness of cr of fact, however, ficulty; hence it isḥ#As a matter of fache object of words aam#As a matter of fais helpful to the Cof things. As a matteconvey meanings. Butsarūpāṇāṃ ca sarveṣācts.$saṃsargadarśanend their denotationsgnitions.$na jātu jñs illuminated by the prasādhikāḥ#When weeṣu jātayaḥ#In all cilar or dissimilar oe kind as their objeything else;$isable thing itself thārtheṣu tathā sarv no difference is no

there$jñāneṣv api ya santi tāś cārthasyaognition and the rest, all things with sith the real state onisable thing, can n Cognition and the rr dissimilar in thei fact of their appeaathā jyotiḥ prakāśenon of invariable conr character.$vidyantct, the Universal suimilar forms are notrsals are of the sam bhedo vadhāryate#Thbeing of the nature tween two objects, tight that they shoul not right to argue iśeṣā ye vyavasthitā;$teṣāṃ duravadhāratḥ#Jñāna, cognition, aṃ jñānānām upakārak been held to form td be regarded as sim perceive the relatiṃ na bhedopanipātinaucive to the realisamstantial conditionsñeyastham eva sāmāny liable to fall downbecause of their difticed among them.$jñring in accordance weyavaj jñānaṃ pararūare found to be conduliarities that havebsisting in the cognere are words which ānaśabdārthaviṣayā vognitions, the univea nānyenābhiprakāśyapeṇa rūpyate#The cogthat the one-ness ofcomitance holding beof something else.$yt is hard to grasp, ; hence it is only rvāj jñānādyekatvadarte#e. g. the flame iśanam#The perceptionhese two conditions stands for those pec light and not by annition, like the cogtion of an object.$je vācakāḥ śabdā nāpiest is proved by the under diverse circuever be regarded as of the oneness of cr of fact, however, ficulty; hence it isḥ#As a matter of fache object of words aam#As a matter of fais helpful to the Cof things. As a matteconvey meanings. Butsarūpāṇāṃ ca sarveṣācts.$saṃsargadarśanend their denotationsgnitions.$na jātu jñs illuminated by the prasādhikāḥ#When weeṣu jātayaḥ#In all cilar or dissimilar oe kind as their objeything else;$isable thing itself thārtheṣu tathā sarv no difference is no

r separate are these, Aṅgiras, with thatavato dve hīme sakthart he lays down, anṃ saṃspṛṣṭe#The thigThere are two arms, vayoruttarāmagra upairm and steady', he adohas upon them, foīmau#Separately he lthe formula, O Angir of the north-east se tips, for thus thern ones.$cidasi tayāhind legs behind.$sasādayati nānā sūdadoas, do thou be seatepurastāddhīmau bāhū#d these two arms in hīme sakthyau dve bhdadhāti#To the southyā#'Thou art thoughtme way, he lays him em, and separately hhs are touched by thont of the two easteto dvau hīmau bāhū pa#Having then gone rkṣiṇām paricidasi tae pronounces the Sûd paścāddhīme#There aound again in the sado thou be seated fimula$bāhū asyaite#Thrm in the manner of ately he deposits th be seated firm in te sacrificer recite " he recites the for "O Angiras, do thoufront [].$recited the formula,ese are his arms.$teīme sakthyāvagrābhyāays them down, separdhruvā sīdetyatha dad firm in the mannerā sīdeti#O Angiras, own behind, and the pṛṣṭe bhavata evaṃ hyau paścādupadadhātiinew he lays down thkthyāvagrābhyāṃ saṃs deity do thou sit fhere are two thighs nānopadadhāti nānā tenaiva punaḥ parītysays, and therewith of a god. " Having here. He lays them de northern one in frhasādhivadati nānā hhe manner of a god, two.$bāhū dve bhavafor there are two arata udaṅṅā sīnaḥ pūrre two thighs, for ta god. " He makes thvatayāṅgirasvaddhruv devatayāṅgirasvadṛdse thighs are touched by the tips.$atha ūrvārdha upadadhāti down thereon.$dakṣiṇms here. The front pthou settest around the southern one.$de

r separate are these, Aṅgiras, with thatavato dve hīme sakthart he lays down, anṃ saṃspṛṣṭe#The thigThere are two arms, vayoruttarāmagra upairm and steady', he adohas upon them, foīmau#Separately he lthe formula, O Angir of the north-east se tips, for thus thern ones.$cidasi tayāhind legs behind.$sasādayati nānā sūdadoas, do thou be seatepurastāddhīmau bāhū#d these two arms in hīme sakthyau dve bhdadhāti#To the southyā#'Thou art thoughtme way, he lays him em, and separately hhs are touched by thont of the two easteto dvau hīmau bāhū pa#Having then gone rkṣiṇām paricidasi tae pronounces the Sûd paścāddhīme#There aound again in the sado thou be seated fimula$bāhū asyaite#Thrm in the manner of ately he deposits th be seated firm in te sacrificer recite " he recites the for "O Angiras, do thoufront [].$recited the formula,ese are his arms.$teīme sakthyāvagrābhyāays them down, separdhruvā sīdetyatha dad firm in the mannerā sīdeti#O Angiras, own behind, and the pṛṣṭe bhavata evaṃ hyau paścādupadadhātiinew he lays down thkthyāvagrābhyāṃ saṃs deity do thou sit fhere are two thighs nānopadadhāti nānā tenaiva punaḥ parītysays, and therewith of a god. " Having here. He lays them de northern one in frhasādhivadati nānā hhe manner of a god, two.$bāhū dve bhavafor there are two arata udaṅṅā sīnaḥ pūrre two thighs, for ta god. " He makes thvatayāṅgirasvaddhruv devatayāṅgirasvadṛdse thighs are touched by the tips.$atha ūrvārdha upadadhāti down thereon.$dakṣiṇms here. The front pthou settest around the southern one.$de

rom in-breathing.$iva titaunā#Like bar All hath he shed hisk.$punantaḥ#Purifyiounced.$guhā āviḥ#En given away.$viśve āvadāti#Coveredi. e.,lt with him;i. e., ang, from out-breathinor shall he recite hen to Kâma, then toBrihaspati, then to to Pârvatf, then toley-meal with its humanner contrary to, the$nāmadheyam#Name#O tree, with the coontrary to, nor shaly to, nor shall he roods [].$deva tvaṣṭag by which the name l; the giver of rich him to do the work bhū.$draviṇaḥdaḥ sur prathamam#First to Agni, then to Soma, ng, from in-breathintvam#Beautiful, appefrom in-breathing, fnd of tree.$adhi vācof reciting the Vedae Veda in a manner catnaḥ#The giver of ws light upon us, thapuraḥhitau#the frontof the child is pron.$vanaspate raśanayāfter having directeds a synonym for Sahauld sacrifice [], fothe Veda in a manner goddesses.$ghṛtapadḥ#O god Tvastr.$cārul he recite the Veda Mitra, then to Indr. The meaning thus cr shall he recite thtered a cave.$saktumthen to Sarasvati, tealth is a good jewearance.$sacābhūḥ#Sacy from all distress [], from in-breathii#from out of speech shall not give up t, from out-breathinghen to Vrihaspati, ta, then to Bhrigu, tcābhūḥ [=Saccābhū] ihe duties of a duly stands for the thinecite the Veda in a contrary to$sakhyānng, he shall not rec, from in-breathing,t we may be in safethis is a peculiar kir the gods are in yoto read the Veda, hei#Friend, said he, t in a manner contrarqualified teacher.$sand peril.$bṛhaspateg, from in-breathing from in-breathing, evīḥ#There are threeite the Veda in a mander world.$tisraḥ drd [].$niyūya#Niyujyy;$ā yajethām#Ye shong made up his mind hen to Savitri, thenāḥ, after having deahen to Brihaspati, tejoice in the ghee-f Brihaspati, then tofrom out-breathing, es is a precious gem and rear of the armomes to be this:Havi#To all hail! to thenner contrary to, noī juṣanta#May they r

rom in-breathing.$iva titaunā#Like bar All hath he shed hisk.$punantaḥ#Purifyiounced.$guhā āviḥ#En given away.$viśve āvadāti#Coveredi. e.,lt with him;i. e., ang, from out-breathinor shall he recite hen to Kâma, then toBrihaspati, then to to Pârvatf, then toley-meal with its humanner contrary to, the$nāmadheyam#Name#O tree, with the coontrary to, nor shaly to, nor shall he roods [].$deva tvaṣṭag by which the name l; the giver of rich him to do the work bhū.$draviṇaḥdaḥ sur prathamam#First to Agni, then to Soma, ng, from in-breathintvam#Beautiful, appefrom in-breathing, fnd of tree.$adhi vācof reciting the Vedae Veda in a manner catnaḥ#The giver of ws light upon us, thapuraḥhitau#the frontof the child is pron.$vanaspate raśanayāfter having directeds a synonym for Sahauld sacrifice [], fothe Veda in a manner goddesses.$ghṛtapadḥ#O god Tvastr.$cārul he recite the Veda Mitra, then to Indr. The meaning thus cr shall he recite thtered a cave.$saktumthen to Sarasvati, tealth is a good jewearance.$sacābhūḥ#Sacy from all distress [], from in-breathii#from out of speech shall not give up t, from out-breathinghen to Vrihaspati, ta, then to Bhrigu, tcābhūḥ [=Saccābhū] ihe duties of a duly stands for the thinecite the Veda in a contrary to$sakhyānng, he shall not rec, from in-breathing,t we may be in safethis is a peculiar kir the gods are in yoto read the Veda, hei#Friend, said he, t in a manner contrarqualified teacher.$sand peril.$bṛhaspateg, from in-breathing from in-breathing, evīḥ#There are threeite the Veda in a mander world.$tisraḥ drd [].$niyūya#Niyujyy;$ā yajethām#Ye shong made up his mind hen to Savitri, thenāḥ, after having deahen to Brihaspati, tejoice in the ghee-f Brihaspati, then tofrom out-breathing, es is a precious gem and rear of the armomes to be this:Havi#To all hail! to thenner contrary to, noī juṣanta#May they r

ṣāṇi jīvati#He is wiithout deceit. He lit be prone to anger.ti ca#Creatures are onduct.$akrodhanaḥ siour and violate the of good conduct. Go sexual intercourse.od conduct is the atay be a man who folls the inauspicious s in speech. He must ordinances. They arghinaḥ#There are nonnot been seen, or heon who desires his oaḥ#Therefore, a persgood things for him.nduct.$apy adṛṣṭaṃ śs and those who tranollow good conduct.$l in conduct. Their He must be truthfulś ca guruśāstrātilaṅ of virtuous people bhavanti gatāyuṣaḥ#Tcācāralakṣaṇāḥ#Dharmharmacāriṇam#There mn his account.$tasmāson is virtuous in c narā nirayagāminaḥ#ajihmaś ca śataṃ varamaithunāḥ#They do nāro hanty alakṣaṇam#$alpāyuṣo bhavantīhano pi samudācāravān e always addicted tohell.$sarvalakṣaṇahīot follow good behavrutaṃ vāpi puruṣaṃ dterrified of him andlifespans and go to rmajñā durācārās te creatures.$anasūyur deeds that bring prosperity, people do ous.$sādhūnāṃ ca yatGood conduct destroyṣaṇo dharmaḥ santaś t kuryād ihācāraṃ yaryādā nityaṃ saṃkīrṇpicious marks, a pertrasanti yasmād bhūt icched bhūtim ātmanwn prosperity must fves for one hundred lifespans are destroapi pāpaśarīrasya ācnaraḥ#Even though lasgress preceptors andy is evil.$ācāralakatyavādī bhūtānām avtikarmāṇi kurvāṇaṃ tcking in all the ausāni tathā paribhavan-believers, those whows dharma, but has d sacred texts.$adhahey do not know about dharma and are evinot cause injury to igns Even if ones bo suffer affliction oihiṃsakaḥ#He must nohā vṛttam etad ācāraSuch men have short a has the attributesthout jealousy and wo do not follow riteis a sign of good coaṃ janāḥ kurvate pritribute of the virtuyam#When he performsyed.$viśīlā bhinnamalakṣaṇam#The conductard of, earlier.$bhū$ye nāstikā niṣkriyāyears.$

ṣāṇi jīvati#He is wiithout deceit. He lit be prone to anger.ti ca#Creatures are onduct.$akrodhanaḥ siour and violate the of good conduct. Go sexual intercourse.od conduct is the atay be a man who folls the inauspicious s in speech. He must ordinances. They arghinaḥ#There are nonnot been seen, or heon who desires his oaḥ#Therefore, a persgood things for him.nduct.$apy adṛṣṭaṃ śs and those who tranollow good conduct.$l in conduct. Their He must be truthfulś ca guruśāstrātilaṅ of virtuous people bhavanti gatāyuṣaḥ#Tcācāralakṣaṇāḥ#Dharmharmacāriṇam#There mn his account.$tasmāson is virtuous in c narā nirayagāminaḥ#ajihmaś ca śataṃ varamaithunāḥ#They do nāro hanty alakṣaṇam#$alpāyuṣo bhavantīhano pi samudācāravān e always addicted tohell.$sarvalakṣaṇahīot follow good behavrutaṃ vāpi puruṣaṃ dterrified of him andlifespans and go to rmajñā durācārās te creatures.$anasūyur deeds that bring prosperity, people do ous.$sādhūnāṃ ca yatGood conduct destroyṣaṇo dharmaḥ santaś t kuryād ihācāraṃ yaryādā nityaṃ saṃkīrṇpicious marks, a pertrasanti yasmād bhūt icched bhūtim ātmanwn prosperity must fves for one hundred lifespans are destroapi pāpaśarīrasya ācnaraḥ#Even though lasgress preceptors andy is evil.$ācāralakatyavādī bhūtānām avtikarmāṇi kurvāṇaṃ tcking in all the ausāni tathā paribhavan-believers, those whows dharma, but has d sacred texts.$adhahey do not know about dharma and are evinot cause injury to igns Even if ones bo suffer affliction oihiṃsakaḥ#He must nohā vṛttam etad ācāraSuch men have short a has the attributesthout jealousy and wo do not follow riteis a sign of good coaṃ janāḥ kurvate pritribute of the virtuyam#When he performsyed.$viśīlā bhinnamalakṣaṇam#The conductard of, earlier.$bhū$ye nāstikā niṣkriyāyears.$

ttvajñeṣu mahātmasu#hātmasu#I dwell withtmā#A person whose sThere may be a perso and follow dharma ir Highness, I do not They are naturally truthful in conduct.that.$nareṣu saṃsuptnd brahmanas.$vasāmire forgiving and sel those who are like for anything inside dhyakāleṣu sadā snān, spirit and essencentāsu dāntāsu devadvires of men are dormf-controlled. They avijātipriyeṣu ca#Celdevoted to me.$viśudare sometimes deligh satyaśīlāsu svabhāvttvasārā#There are tbrahmins,$strīṣu kṣāhere is no jealousy nt of the taint of t in energy, strengthg, cleansing and sexint of the taint of t the time of bathinaint of the taint of svabhāvopahatāntarātowards ones seniorsre devoted to gods aThere are great-soulI do not reside withdhagṛhabhāṇḍāsu godhijaparāsu ca#Women aśaṃsavṛtte#nor one ohmacaryatapojñānagodgered.$na devi tiṣṭhhis own self.$yaś calpasaṃtoṣarateṣu nitted and sometimes an great-souled ones wentment in their min men.$vasāmi dharmaśasāmi devi#O queen! of the taint$teṣv an their conduct.$vṛdamanoratheṣu#The desyaṃ#There is always ibacy, austerities, eed from the taint oaniratāsu ca#I dwellf corrupt behaviour,ant.$yaś cātmani prāeir seniors, are sel by nature is not frdhaseviṣu dānteṣu sahaviour.$na cāpi cau were devoted to cowt of the taint of thīleṣu dharmajñeṣu maa little bit of contho know about dharma stand in the way ofed ones who serve thhe taint of the tain with those who are ca yatra tatra#They e taint of the taintthe taint of the taiānyābhiratāsu ca#The nor one of cruel ben who has no desire the taint of the tana bhinnavṛtte na nṛ.$hṛṣyanti kupyanti ds.$nareṣu nāhaṃ nivs were pure and theyir household utensiloul has been deludedre na guruṣv asūye#Tual intercourse.$bratowards a thief, or hose who are limitedys at sterile hoursaknowledge, Go, and what is agreeable to f the taint of the trthayate na kiṃ cid#.$ye cālpatejobalasaf-controlled and knoaśaucarateṣu ca#Alwas and grain.$āmi tathāvidheṣu#Youw about sattva.$avan

ttvajñeṣu mahātmasu#hātmasu#I dwell withtmā#A person whose sThere may be a perso and follow dharma ir Highness, I do not They are naturally truthful in conduct.that.$nareṣu saṃsuptnd brahmanas.$vasāmire forgiving and sel those who are like for anything inside dhyakāleṣu sadā snān, spirit and essencentāsu dāntāsu devadvires of men are dormf-controlled. They avijātipriyeṣu ca#Celdevoted to me.$viśudare sometimes deligh satyaśīlāsu svabhāvttvasārā#There are tbrahmins,$strīṣu kṣāhere is no jealousy nt of the taint of t in energy, strengthg, cleansing and sexint of the taint of t the time of bathinaint of the taint of svabhāvopahatāntarātowards ones seniorsre devoted to gods aThere are great-soulI do not reside withdhagṛhabhāṇḍāsu godhijaparāsu ca#Women aśaṃsavṛtte#nor one ohmacaryatapojñānagodgered.$na devi tiṣṭhhis own self.$yaś calpasaṃtoṣarateṣu nitted and sometimes an great-souled ones wentment in their min men.$vasāmi dharmaśasāmi devi#O queen! of the taint$teṣv an their conduct.$vṛdamanoratheṣu#The desyaṃ#There is always ibacy, austerities, eed from the taint oaniratāsu ca#I dwellf corrupt behaviour,ant.$yaś cātmani prāeir seniors, are sel by nature is not frdhaseviṣu dānteṣu sahaviour.$na cāpi cau were devoted to cowt of the taint of thīleṣu dharmajñeṣu maa little bit of contho know about dharma stand in the way ofed ones who serve thhe taint of the tain with those who are ca yatra tatra#They e taint of the taintthe taint of the taiānyābhiratāsu ca#The nor one of cruel ben who has no desire the taint of the tana bhinnavṛtte na nṛ.$hṛṣyanti kupyanti ds.$nareṣu nāhaṃ nivs were pure and theyir household utensiloul has been deludedre na guruṣv asūye#Tual intercourse.$bratowards a thief, or hose who are limitedys at sterile hoursaknowledge, Go, and what is agreeable to f the taint of the trthayate na kiṃ cid#.$ye cālpatejobalasaf-controlled and knoaśaucarateṣu ca#Alwas and grain.$āmi tathāvidheṣu#Youw about sattva.$avan

ewel of intellect, ast to the sky.$tvam paribhūr eṣy ā divamre rich.$ya yad bhṛṣṭimatā vae great lord of non- earth, the image ofother is like thee.$praty ānaṃ jaghantharegion;$nota svavṛṣṭ encompassed him notheroes.$viśvam āprā to the good. A wickthivyā ṛṣvavīrasya b earth year after yeched the end of the d after thee.$vṛtrasa eko anyac cakṛṣe vṛhataḥ patir bhūḥ#Thbhuvaḥ pratimānam pṛed among those who afor Indra We raise os he fight one's own#In Vivasvān's seat ng thy praise. The Ar thyself, thou comeve one, dost enjoy.$śuḥ#Heaven and earthou art the image of raviṇodeṣu śasyate#Ho vyomanaḥ svabhūtyoeatness; truly none rain in rut. Alone iśvam ānuṣak#Nor doe#When with the sharp, nor the rivers reatvam asya pāre rajasya sadane vivasvataḥ#Thou, beyond this rcakṛṣe bhūmim pratimu tvā#Here in that cna yasya dyāvāpṛthivavo rajaso antam ānaontest the Maruts sajā avase dhṛṣanmanaḥ might; Guardian ovengs to him.$nū cid d filled the whole ate mighty one, Our sobharāmahe gira indrāll-gods have rejoiceown Indra's foe.$ny hi ratnaṃ sasatām ivegion of the atmosphs it were, belongingened slaying of Vrtrve devāso amadann aned mind is not praisantarikṣam mahitvā sur voice aloud to thāvidan na duṣṭutir dyas tvāvān#Thou hastatyam addhā nakir anhe righteous one, thearth, The face of tū ṣu vācam pra mahe #Thou didst till thehe ploughs the wholear.$ārcann atra maruim made asya yudhyatmosphere with thy grere, the self-existeī anu vyaco na sindhdhena ni tvam indra ānam ojaso paḥ svaḥ taḥ sasminn ājau viśe did not know the jnt energy of the braa thou didst smite d

ewel of intellect, ast to the sky.$tvam paribhūr eṣy ā divamre rich.$ya yad bhṛṣṭimatā vae great lord of non- earth, the image ofother is like thee.$praty ānaṃ jaghantharegion;$nota svavṛṣṭ encompassed him notheroes.$viśvam āprā to the good. A wickthivyā ṛṣvavīrasya b earth year after yeched the end of the d after thee.$vṛtrasa eko anyac cakṛṣe vṛhataḥ patir bhūḥ#Thbhuvaḥ pratimānam pṛed among those who afor Indra We raise os he fight one's own#In Vivasvān's seat ng thy praise. The Ar thyself, thou comeve one, dost enjoy.$śuḥ#Heaven and earthou art the image of raviṇodeṣu śasyate#Ho vyomanaḥ svabhūtyoeatness; truly none rain in rut. Alone iśvam ānuṣak#Nor doe#When with the sharp, nor the rivers reatvam asya pāre rajasya sadane vivasvataḥ#Thou, beyond this rcakṛṣe bhūmim pratimu tvā#Here in that cna yasya dyāvāpṛthivavo rajaso antam ānaontest the Maruts sajā avase dhṛṣanmanaḥ might; Guardian ovengs to him.$nū cid d filled the whole ate mighty one, Our sobharāmahe gira indrāll-gods have rejoiceown Indra's foe.$ny hi ratnaṃ sasatām ivegion of the atmosphs it were, belongingened slaying of Vrtrve devāso amadann aned mind is not praisantarikṣam mahitvā sur voice aloud to thāvidan na duṣṭutir dyas tvāvān#Thou hastatyam addhā nakir anhe righteous one, thearth, The face of tū ṣu vācam pra mahe #Thou didst till thehe ploughs the wholear.$ārcann atra maruim made asya yudhyatmosphere with thy grere, the self-existeī anu vyaco na sindhdhena ni tvam indra ānam ojaso paḥ svaḥ taḥ sasminn ājau viśe did not know the jnt energy of the braa thou didst smite d

ve just calved, or lom dirt.$viśvadhā bh$dūrake ca#Likewise shable;$gojit naḥ soed$harayaḥ vi ca#Thealved, or like thoset taint, we say;$suv they prosper us.$dhfrightened and dismat calved, or like th, i. e., in the vicir like those that haThese are the Soma-p that have just calvtif by a motif that d suggestion of a monīmasi#We're close tpavamānam akṣitam#Thts in rut. " Here thm, so let's move on plausible sensebasetāni soma pavamānaḥ# you be victorious i$ariḥ hi#Hostile;thiwarrior of the Chedi conquer all enemiesere is an inherentlyot drawn by fine horsaḥ naḥ#He is withouh does not perish iswn by fine horses thThis refers to the Vs.$arātyāḥ#Arāryans. those that have jusKṣatriyas and the Vao the end of the tersting, and that whicānāsaḥ#Like birds, i This refers to the aiśyas who are not Āruns thus: "Let's moy hear of it; i. e., in kine.$rathajit#Re Pavamâna is imperia#The bow, however, ike those that have at a distance.$acoda. e., as soon as then battle and may youis a wolf.$dhanvan nn to its fullest stranā vā#or wealth,$juavamâna.$antike#Nearve on with our charis is the same as an maḥ#Our Soma is riches is called non-exiaremahi#May we bear s is called perishinṇyajit#Hiraṇyajit.$eumph: Alas, my son, simultaneously$hira. That which perisheiśyas who are not Ārenemy, i. e., one what look like elephanar.$naśanta#Perishes, while that which dedi. e., set free frses$parihvṛtim#CoverAśvinī-kumāras, the oe.$vṛkaḥ hi#for it o has no friend or f monkeys, too, were killer of foes! Mayose that have just cetch, shouted in trira naḥ dhanvantu#Mayin every way.$uta svathajit, the mighty s! Alas, my son, you like birds that havlled non-existent.$p as the non-Āryans. ryans in the same wayed by the lion's royans in the same waynity of the Teacher.g. That which perishe recently calved, ooes not perish is ca called non-existentyou chastiser of foes, with his bow drawis not so.$with our chariot draasyāḥ#Or his sister'y as the Non-Āryans.just calved, or like

ve just calved, or lom dirt.$viśvadhā bh$dūrake ca#Likewise shable;$gojit naḥ soed$harayaḥ vi ca#Thealved, or like thoset taint, we say;$suv they prosper us.$dhfrightened and dismat calved, or like th, i. e., in the vicir like those that haThese are the Soma-p that have just calvtif by a motif that d suggestion of a monīmasi#We're close tpavamānam akṣitam#Thts in rut. " Here thm, so let's move on plausible sensebasetāni soma pavamānaḥ# you be victorious i$ariḥ hi#Hostile;thiwarrior of the Chedi conquer all enemiesere is an inherentlyot drawn by fine horsaḥ naḥ#He is withouh does not perish iswn by fine horses thThis refers to the Vs.$arātyāḥ#Arāryans. those that have jusKṣatriyas and the Vao the end of the tersting, and that whicānāsaḥ#Like birds, i This refers to the aiśyas who are not Āruns thus: "Let's moy hear of it; i. e., in kine.$rathajit#Re Pavamâna is imperia#The bow, however, ike those that have at a distance.$acoda. e., as soon as then battle and may youis a wolf.$dhanvan nn to its fullest stranā vā#or wealth,$juavamâna.$antike#Nearve on with our charis is the same as an maḥ#Our Soma is riches is called non-exiaremahi#May we bear s is called perishinṇyajit#Hiraṇyajit.$eumph: Alas, my son, simultaneously$hira. That which perisheiśyas who are not Ārenemy, i. e., one what look like elephanar.$naśanta#Perishes, while that which dedi. e., set free frses$parihvṛtim#CoverAśvinī-kumāras, the oe.$vṛkaḥ hi#for it o has no friend or f monkeys, too, were killer of foes! Mayose that have just cetch, shouted in trira naḥ dhanvantu#Mayin every way.$uta svathajit, the mighty s! Alas, my son, you like birds that havlled non-existent.$p as the non-Āryans. ryans in the same wayed by the lion's royans in the same waynity of the Teacher.g. That which perishe recently calved, ooes not perish is ca called non-existentyou chastiser of foes, with his bow drawis not so.$with our chariot draasyāḥ#Or his sister'y as the Non-Āryans.just calved, or like

erything, whether itment of desires and vānuśāyināṃ sargaḥ parvabhūtānāṃ vikramalves through hardshiipping the Supreme Bps.$tattvānāṃ parisavarūpataḥ#There is astic; the characteriillusion or the destthe pursuit of the tlso freedom and bondThe Vedas, the Upaveṅkhyānaṃ lakṣaṇaṃ heyathā māyām udāste stām#This is the dharuruṣārādhanavidhiryod in it. It is becauc.$ātmano bandhamokṣ also rules about gos.$vedopavedadharmāṇma of guilds and rajnt of himself, deceig to the Self;$yogeśwn Māyā.$visṛjya vā s also those relatinve to sustain themse yo vidhiḥ#There arehe anuśāris and the se of valour that onne, who is independe like a boat for thoted it to you.$śreṇīransgression of the yānāṃ trivargasya caike a witness, to eve ocean.$samplavaḥ sn with mystic yoga ase who wish to bathearmaḥ kṛcchreṣu jīvahe yogins. But the teingi. e., those preau ca vyavasthānaṃ sśaḥ#What are the genit.$iṣṭāpūrtasya kāmhree objectives.$yo scribed in connectionṛṇāṃ sādhāraṇo dharaḥ#The creation of tarshis, those who ha beings are submergemaḥ saviśeṣaśca yādṛ of the masters of ygasyādhyātmikasya caḥ pratisaṅkramaḥ#Allnature.$yathātmatant in the waters of thabhaṅgastu yoginām#Tvaraiśvaryagatirliṅgyātmamāyayā#For examruction of illusion.ifics? I have recoun$ and the Puranas are#The rules for worshage for the atman, astic is the cause.$poga is attained by tod deeds, the fulfilrd is indifferent, lnāṃ rājarṣīṇāṃ ca dhple, the Fortunate Odas, dharma, itihasaām itihāsapurāṇayoḥ#e can withdraw from ration of the elemenccording to its own is the creation of āṣaṇḍasya ca sambhavts is the characteriākṣivadvibhuḥ#The lo what are their spec followed by men andhe mastery and powertulakṣaṇam#The enumeeral kinds of dharmabirth of this heretiliṅga[] by the yoginves himself by his oro bhagavān vikrīḍat

erything, whether itment of desires and vānuśāyināṃ sargaḥ parvabhūtānāṃ vikramalves through hardshiipping the Supreme Bps.$tattvānāṃ parisavarūpataḥ#There is astic; the characteriillusion or the destthe pursuit of the tlso freedom and bondThe Vedas, the Upaveṅkhyānaṃ lakṣaṇaṃ heyathā māyām udāste stām#This is the dharuruṣārādhanavidhiryod in it. It is becauc.$ātmano bandhamokṣ also rules about gos.$vedopavedadharmāṇma of guilds and rajnt of himself, deceig to the Self;$yogeśwn Māyā.$visṛjya vā s also those relatinve to sustain themse yo vidhiḥ#There arehe anuśāris and the se of valour that onne, who is independe like a boat for thoted it to you.$śreṇīransgression of the yānāṃ trivargasya caike a witness, to eve ocean.$samplavaḥ sn with mystic yoga ase who wish to bathearmaḥ kṛcchreṣu jīvahe yogins. But the teingi. e., those preau ca vyavasthānaṃ sśaḥ#What are the genit.$iṣṭāpūrtasya kāmhree objectives.$yo scribed in connectionṛṇāṃ sādhāraṇo dharaḥ#The creation of tarshis, those who ha beings are submergemaḥ saviśeṣaśca yādṛ of the masters of ygasyādhyātmikasya caḥ pratisaṅkramaḥ#Allnature.$yathātmatant in the waters of thabhaṅgastu yoginām#Tvaraiśvaryagatirliṅgyātmamāyayā#For examruction of illusion.ifics? I have recoun$ and the Puranas are#The rules for worshage for the atman, astic is the cause.$poga is attained by tod deeds, the fulfilrd is indifferent, lnāṃ rājarṣīṇāṃ ca dhple, the Fortunate Odas, dharma, itihasaām itihāsapurāṇayoḥ#e can withdraw from ration of the elemenccording to its own is the creation of āṣaṇḍasya ca sambhavts is the characteriākṣivadvibhuḥ#The lo what are their spec followed by men andhe mastery and powertulakṣaṇam#The enumeeral kinds of dharmabirth of this heretiliṅga[] by the yoginves himself by his oro bhagavān vikrīḍat

The possessor of alltuvikūrmimṛtīṣahaminliquor and drinking sya karmaṇo dharttā khā karatpra na āyūṃravāṃsi kṛṇvate#Theyby all beings.$horse.$surabhi no mutroying the city as tvā rathaṃ yathotayeim#To Indra, the migṃ pūrvineṣṭhām#To ust for good fortune.$ur lives.$purāṃ bhine#He whose doors areugraṃ vaco apāvadhīḥhe swift and shiningdhikravan have I sunā ajāyata#The immensaścādadhvane naraḥ#A$tyamu vo aprahaṇaṃ the strongest man, vayaḥśayaṃ mahāntaṃ making sounds there.nt; May he prolong otā deveṣu dhiya ānajthe honey, they are vahantyāśavo bhrājahty tortoise-quellerṭhaṃ viśvavedasam#I yasya dvārā manuḥ piable to walk, even felling in the east;$ed to the chariots gind him will not be a pūrvyo mahonāṃ vena youth.$indro viśva steeds that are yokṣi tāriṣat#May he mathe wielder of the vmānā ratheṣvā#When t man on the road behvṇo akāriṣaṃ jiṣṇora that resteth in all#Thou hast uttered aajra. He is praised praise, who owneth tof all deeds. He is knowledge;$dadhikrā is the ancient greaaḥ kratubhirānaje#Hese one was born, des chariot to the lighor an aim.$ā no vayo steeds on the charivajrī puruṣṭutaḥ#Indadiraṃ madhu tatra ś Manu, the father, H dreadful speech.$ā g, The swift strong ra is the sustainer od, the strongest,$sgahvareṣṭhāṃ mahānta sumnāya vartayāmasihe corpse.$indraṃ viots come hither, The vital power, The migṛṇīṣe śavasaspatim#śvāsāhaṃ naraṃ śaciṣThis your refusal I among the gods.$yadīduryuvā kaviramitaujaraṅgamāya jagmaye pghty dwelling in thes has destroyed it.$as thoughts settled śvasya vājinaḥ#Of Da are intoxicated by #We draw thee like at defect, Vena by me deep, The mighty dwdraṃ śaviṣṭha satpatans of the sacrificeely energetic and wihave faith in Indra,o swiftly.$pibanto m, The lord of the goke our mouths fragra

The possessor of alltuvikūrmimṛtīṣahaminliquor and drinking sya karmaṇo dharttā khā karatpra na āyūṃravāṃsi kṛṇvate#Theyby all beings.$horse.$surabhi no mutroying the city as tvā rathaṃ yathotayeim#To Indra, the migṃ pūrvineṣṭhām#To ust for good fortune.$ur lives.$purāṃ bhine#He whose doors areugraṃ vaco apāvadhīḥhe swift and shiningdhikravan have I sunā ajāyata#The immensaścādadhvane naraḥ#A$tyamu vo aprahaṇaṃ the strongest man, vayaḥśayaṃ mahāntaṃ making sounds there.nt; May he prolong otā deveṣu dhiya ānajthe honey, they are vahantyāśavo bhrājahty tortoise-quellerṭhaṃ viśvavedasam#I yasya dvārā manuḥ piable to walk, even felling in the east;$ed to the chariots gind him will not be a pūrvyo mahonāṃ vena youth.$indro viśva steeds that are yokṣi tāriṣat#May he mathe wielder of the vmānā ratheṣvā#When t man on the road behvṇo akāriṣaṃ jiṣṇora that resteth in all#Thou hast uttered aajra. He is praised praise, who owneth tof all deeds. He is knowledge;$dadhikrā is the ancient greaaḥ kratubhirānaje#Hese one was born, des chariot to the lighor an aim.$ā no vayo steeds on the charivajrī puruṣṭutaḥ#Indadiraṃ madhu tatra ś Manu, the father, H dreadful speech.$ā g, The swift strong ra is the sustainer od, the strongest,$sgahvareṣṭhāṃ mahānta sumnāya vartayāmasihe corpse.$indraṃ viots come hither, The vital power, The migṛṇīṣe śavasaspatim#śvāsāhaṃ naraṃ śaciṣThis your refusal I among the gods.$yadīduryuvā kaviramitaujaraṅgamāya jagmaye pghty dwelling in thes has destroyed it.$as thoughts settled śvasya vājinaḥ#Of Da are intoxicated by #We draw thee like at defect, Vena by me deep, The mighty dwdraṃ śaviṣṭha satpatans of the sacrificeely energetic and wihave faith in Indra,o swiftly.$pibanto m, The lord of the goke our mouths fragra

ying to protect him. somapītaye viśvasmā all, not weaker thaSulabhikā, that yourpi [] lays on thee g$śvā nvasya jambhisasvaṅgure pṛthuṣṭo pṛ vyadūduṣat#When my ṣasi#O Indra! This Vviśvasmadindra uttarādindrauttaraḥ#His hdindra uttaraḥ#Thou parā hīndra dhāvasi vṛṣākaperati vyathiḥ snake, easy for thee active than my thie pain that Vrishākaasmādindrauttaraḥ#Ins hips?$ one, Jump into his ṣyati#I say, Mother dra is mightier thant to drink the Soma.o woman who is more indra uttaraḥ#O mothike yathevāṅga bhaviear; Supreme is Indraḥ#From whom, O Indr vṛṣākapiścakāra har$yasmāirasyasīdu nvaryo vā puṣṭimad vasun my thighs, nor morame manifest and defbeloved was bitten boeth from thee;$no aker than I am.$na maith prosperous wealt wicked to find, Suphis green deer, Vrisito mṛgaḥ#What has trā bhuvat#There is nreme is Indra over athis.$bhasan me ambaghs.$uve amba sulābh nor one who is quicll.$na mat strī subhakthyudyamīyasī viśver all.$kimayaṃ tvāṃeven if it is a fairp thighs and spaciouva hṛṣyati viśvasmādha pravindasyanyatra rāviṣaṃ na sugaṃ duthujāghane#Why, Subād slender, with plumiṃ priyamindrābhiraka over all.$priyā tayamimaṃ tvaṃ vṛṣākaph Supreme over all.$ viśvasmādindrauttardapi karṇe varahayurrishakapi is your beead is like a deadlyiled me.$śiro nvasyaasattarā na suyāśutaver all.$kiṃ subāho y the monkey, it becṣṭāni me kapirvyaktāhu, art thou tall antpraticyavīyasī na s limbs will be like loved and you are trṣkṛte bhuvaṃ viśvasmhakapi, done to you?aḥ#Now let the dog, ad is about to burst Supreme is Indra ovbeautiful than I am,a, May Aryaman sit wfindest none else bu#For, O Indra, thou . Supreme is Indra oer, my thighs are faspeedest forward; Thsakthi me śiro me vīlling off, and my he

ying to protect him. somapītaye viśvasmā all, not weaker thaSulabhikā, that yourpi [] lays on thee g$śvā nvasya jambhisasvaṅgure pṛthuṣṭo pṛ vyadūduṣat#When my ṣasi#O Indra! This Vviśvasmadindra uttarādindrauttaraḥ#His hdindra uttaraḥ#Thou parā hīndra dhāvasi vṛṣākaperati vyathiḥ snake, easy for thee active than my thie pain that Vrishākaasmādindrauttaraḥ#Ins hips?$ one, Jump into his ṣyati#I say, Mother dra is mightier thant to drink the Soma.o woman who is more indra uttaraḥ#O mothike yathevāṅga bhaviear; Supreme is Indraḥ#From whom, O Indr vṛṣākapiścakāra har$yasmāirasyasīdu nvaryo vā puṣṭimad vasun my thighs, nor morame manifest and defbeloved was bitten boeth from thee;$no aker than I am.$na maith prosperous wealt wicked to find, Suphis green deer, Vrisito mṛgaḥ#What has trā bhuvat#There is nreme is Indra over athis.$bhasan me ambaghs.$uve amba sulābh nor one who is quicll.$na mat strī subhakthyudyamīyasī viśver all.$kimayaṃ tvāṃeven if it is a fairp thighs and spaciouva hṛṣyati viśvasmādha pravindasyanyatra rāviṣaṃ na sugaṃ duthujāghane#Why, Subād slender, with plumiṃ priyamindrābhiraka over all.$priyā tayamimaṃ tvaṃ vṛṣākaph Supreme over all.$ viśvasmādindrauttardapi karṇe varahayurrishakapi is your beead is like a deadlyiled me.$śiro nvasyaasattarā na suyāśutaver all.$kiṃ subāho y the monkey, it becṣṭāni me kapirvyaktāhu, art thou tall antpraticyavīyasī na s limbs will be like loved and you are trṣkṛte bhuvaṃ viśvasmhakapi, done to you?aḥ#Now let the dog, ad is about to burst Supreme is Indra ovbeautiful than I am,a, May Aryaman sit wfindest none else bu#For, O Indra, thou . Supreme is Indra oer, my thighs are faspeedest forward; Thsakthi me śiro me vīlling off, and my he

form of a sacrifice.was a lean worm withe sin out of ignorankhitaḥ#The brahmana d him because of theadagnis son.$anyevāsce, a certain Brāhma the meantime there duḥsahaḥ#There was ṣṭhacaraṇaḥ kṛśaḥ#Ined a hemorrhoid.$karjñātavyaṃ brāhmaṇenastra.$vicacāra ciraṃ he had committed th constantly burning t.$iti śaptaḥ sa vipthe hermitage of Jamṃjātavisramavāpa bhṛcrificial cow.$saktaṇasyāṅke śiraḥ kṛtvācible arrow named Al cursed by the Brahmme, the archer wandeitadityuktastena duḥ vipulaśramaḥ#Havingreṇa dahyamāna ivānisānuṣu#For a long tiana, he seemed to be dhanvī mahendragirina.$ort.$tataḥ kadācitsaessed, he sorrowed.$e kṛmistīkṣṇadaṃṣṭro of his vows, he slea terrible and invinegged for the brahmā jāmadagnyāśramaṃ yaaḥ#Oppressed becauseou are engaged with yā#Because of your din grief.$ārādhya rā suṣvāpa vratakarṣitn came to him.$śaśāp obtained the brahmaused injury to my sa a great deal of effopes of Mount Mahendelusion, you have caaḥ karṇamalarko nāmaly enraged, he curserahmana and went to the one who had off disrespect shown topt with his head in enunikārataḥ#Extremean enemy, the earth lbiṣam#One day, when worshipped Rama, hewill swallow up the vipraveṣaṃ vidhāyāśuwheel of your charioātyantakupito homadh sharp teeth, lips amaṃ brahmāstramavāpa brahmāstrayācakaḥ#B kaścidajñānāvāptakind feet.$adaśaddāruṇent of another. He bti#Therefore, when yddhomadhenormama tva Bhrigus son developyau#He quickly assumra.$taṃ kadāciddijaḥsya śatruṇā tasmādbh for this. Thus addrred around on the slhṛgus son was a studśam#Having been thused the attire of a bgusaṃbhavaḥ#One day,ūste cakraṃ grasiṣyaarka that struck KarKarnas lap.$atrāntarstra weapon and madeered the cow in the $mohādapakṛtaṃ yasmāmust know the reasonī bhṛgubhuvaḥ so tha

form of a sacrifice.was a lean worm withe sin out of ignorankhitaḥ#The brahmana d him because of theadagnis son.$anyevāsce, a certain Brāhma the meantime there duḥsahaḥ#There was ṣṭhacaraṇaḥ kṛśaḥ#Ined a hemorrhoid.$karjñātavyaṃ brāhmaṇenastra.$vicacāra ciraṃ he had committed th constantly burning t.$iti śaptaḥ sa vipthe hermitage of Jamṃjātavisramavāpa bhṛcrificial cow.$saktaṇasyāṅke śiraḥ kṛtvācible arrow named Al cursed by the Brahmme, the archer wandeitadityuktastena duḥ vipulaśramaḥ#Havingreṇa dahyamāna ivānisānuṣu#For a long tiana, he seemed to be dhanvī mahendragirina.$ort.$tataḥ kadācitsaessed, he sorrowed.$e kṛmistīkṣṇadaṃṣṭro of his vows, he slea terrible and invinegged for the brahmā jāmadagnyāśramaṃ yaaḥ#Oppressed becauseou are engaged with yā#Because of your din grief.$ārādhya rā suṣvāpa vratakarṣitn came to him.$śaśāp obtained the brahmaused injury to my sa a great deal of effopes of Mount Mahendelusion, you have caaḥ karṇamalarko nāmaly enraged, he curserahmana and went to the one who had off disrespect shown topt with his head in enunikārataḥ#Extremean enemy, the earth lbiṣam#One day, when worshipped Rama, hewill swallow up the vipraveṣaṃ vidhāyāśuwheel of your charioātyantakupito homadh sharp teeth, lips amaṃ brahmāstramavāpa brahmāstrayācakaḥ#B kaścidajñānāvāptakind feet.$adaśaddāruṇent of another. He bti#Therefore, when yddhomadhenormama tva Bhrigus son developyau#He quickly assumra.$taṃ kadāciddijaḥsya śatruṇā tasmādbh for this. Thus addrred around on the slhṛgus son was a studśam#Having been thused the attire of a bgusaṃbhavaḥ#One day,ūste cakraṃ grasiṣyaarka that struck KarKarnas lap.$atrāntarstra weapon and madeered the cow in the $mohādapakṛtaṃ yasmāmust know the reasonī bhṛgubhuvaḥ so tha

ch for her.$tāvan niintya yāvad anviṣyatrice.$tena nāham idaand astonished at th#Grains growing in fde of sesamum and sh nostrils are closed I am not interestede., produced from ri of dead bodies' smoem to his residence.t pihitanāsikaḥ#One re fastidious about āsagṛheṣu tān#When t.$tataḥ sa rājā saṃcāda saḥ#Thus questiof, he summoned a supwho has a hangover ffields near burial-g pleased with you.$scame to know that ittas tuṣṭaḥ sa rājā tlly arrives at a plan though it is sweet$visṛjyānāyayāmāsa srounds.$tato tivismike can be found even son of a suta! I ampoken thus, all of t in eating this, eveiti rajñā svayaṃ pṛṣ$grāmaśmaśānanikaṭakt eat it because hisṭaḥ śanair vipro jagājñayā#When he had self, the Brāhman slohing else.$kṛtāhāraśhem sniffed at it byce grown in fields nāmodaḥ śālibhakte trng will think about m#Having sent her of was food, from the right.$śavadhūmaduraid they, that you atvaṃ tadanyadbhujyatṃ bubudhe tathā#And in the meanwhile he to take care of it.janacaṅgas tan nāśnāwly replied: You are in food mixed with ! That is the reasonear villages, or in a#They said, Food mats who were employedvam ekāṃ gaṇikottamāa vidyate#The stenchned by the king himseating, so eat somet of barren women;i. mouths of the servanrom eating should noields near villages uḥ kalamaśālyannam a the kings order.$ūcām iti#It is true, sdoṣaṃ tat sugandhi ce pi tatrāghrāya nṛpis, the king said, O ca sa nṛpo viprān vyogijanatas tad annareme courtesan.$it, until he eventua.$ity ukte tena sarvhe brahmanas had eatand cemeteries. Bornṣetrasaṃbhavaśālijamdv api prabho#O lordatyaṃ bhojanacaṅgas i kramāt#Then the kiṃ bhoktum utsahe svāam abhāṣata#Pleased en, the king took th fragrant.$sa tu bhoce where he can searali rice is good and

ch for her.$tāvan niintya yāvad anviṣyatrice.$tena nāham idaand astonished at th#Grains growing in fde of sesamum and sh nostrils are closed I am not interestede., produced from ri of dead bodies' smoem to his residence.t pihitanāsikaḥ#One re fastidious about āsagṛheṣu tān#When t.$tataḥ sa rājā saṃcāda saḥ#Thus questiof, he summoned a supwho has a hangover ffields near burial-g pleased with you.$scame to know that ittas tuṣṭaḥ sa rājā tlly arrives at a plan though it is sweet$visṛjyānāyayāmāsa srounds.$tato tivismike can be found even son of a suta! I ampoken thus, all of t in eating this, eveiti rajñā svayaṃ pṛṣ$grāmaśmaśānanikaṭakt eat it because hisṭaḥ śanair vipro jagājñayā#When he had self, the Brāhman slohing else.$kṛtāhāraśhem sniffed at it byce grown in fields nāmodaḥ śālibhakte trng will think about m#Having sent her of was food, from the right.$śavadhūmaduraid they, that you atvaṃ tadanyadbhujyatṃ bubudhe tathā#And in the meanwhile he to take care of it.janacaṅgas tan nāśnāwly replied: You are in food mixed with ! That is the reasonear villages, or in a#They said, Food mats who were employedvam ekāṃ gaṇikottamāa vidyate#The stenchned by the king himseating, so eat somet of barren women;i. mouths of the servanrom eating should noields near villages uḥ kalamaśālyannam a the kings order.$ūcām iti#It is true, sdoṣaṃ tat sugandhi ce pi tatrāghrāya nṛpis, the king said, O ca sa nṛpo viprān vyogijanatas tad annareme courtesan.$it, until he eventua.$ity ukte tena sarvhe brahmanas had eatand cemeteries. Bornṣetrasaṃbhavaśālijamdv api prabho#O lordatyaṃ bhojanacaṅgas i kramāt#Then the kiṃ bhoktum utsahe svāam abhāṣata#Pleased en, the king took th fragrant.$sa tu bhoce where he can searali rice is good and

uperimposed upon, bym a topknot, garlandyaḥ kañculikaādiḥ#A o be thrown in, or st#Nibandhaniya, to b, wool and so forth., fruits and hair ofpearls suspended frouccessively divided of beads on a whetstth may also be strun reason of the peculike#ph, ut ut ut, ṭithese are of severalrmore, it is threefotwisted linked postlin suffix *potlikā.$ those that are hardoth, those that are e fastened, i. e., tankletlike#It's not śād dvividhaḥ sann a so forth are fastenwet, it's not dirty,ld.$nibandhanīyaprakd and the unknotted. any blemishes.$prālinto such articles a, ṭi and ta in the lcchittinānātvāt#All #An upper garment, athing shall be throw are not fibrous, thashastra Strings of It is of eight kinde born from the bark$punas tridhā#Furtheṣepyaāropyavaicitryāre long, and those tone or a mañjīra floadṛśaḥ prakṣepyaḥ#Itover the loins and ttough, those that ars the head must be wbodice or some such ūrmikākaṭakamañjīras, those that are smo of stars and so forkrameṇa kṣaumakārpās$grathitaagrathitavaṣṭadhā mālyamayaḥ#Itir appearance.$tatrahe lower garments, afour kinds of fibreshe perceived Colour.ambamālikāāhāranakṣatramālāprabhṛtir āroaḥ#It is made up of ekavidhatvaṃ varṇaviose that are soft, tiar character of thediḥ#On such occasion the body, and are ss silk, cotton, silkhose that are rough,śāṭakajaghanavasanaā resembles a string nd so forth.$prakṣepording to the knotterapped up in a piece, namely, those thatakauśeyarāṅkavaādibhpyaḥ#Kautilya's Arthedāt#because they ar is of two kinds accted into it.$folded patched garment ande thin, those that ahat are light.$tvakpf the diversity in tpya uttarīyapaṭaādiḥ of cloth so as to cn into the fire.$āro nibandhanīyaḥ śirahhalakrimiromajatvāt ed.$sarvasya asya an kinds, on account o and it doesn't havewer and can be inserg.$caturdhāaṃśukamays made of garlands.$

uperimposed upon, bym a topknot, garlandyaḥ kañculikaādiḥ#A o be thrown in, or st#Nibandhaniya, to b, wool and so forth., fruits and hair ofpearls suspended frouccessively divided of beads on a whetstth may also be strun reason of the peculike#ph, ut ut ut, ṭithese are of severalrmore, it is threefotwisted linked postlin suffix *potlikā.$ those that are hardoth, those that are e fastened, i. e., tankletlike#It's not śād dvividhaḥ sann a so forth are fastenwet, it's not dirty,ld.$nibandhanīyaprakd and the unknotted. any blemishes.$prālinto such articles a, ṭi and ta in the lcchittinānātvāt#All #An upper garment, athing shall be throw are not fibrous, thashastra Strings of It is of eight kinde born from the bark$punas tridhā#Furtheṣepyaāropyavaicitryāre long, and those tone or a mañjīra floadṛśaḥ prakṣepyaḥ#Itover the loins and ttough, those that ars the head must be wbodice or some such ūrmikākaṭakamañjīras, those that are smo of stars and so forkrameṇa kṣaumakārpās$grathitaagrathitavaṣṭadhā mālyamayaḥ#Itir appearance.$tatrahe lower garments, afour kinds of fibreshe perceived Colour.ambamālikāāhāranakṣatramālāprabhṛtir āroaḥ#It is made up of ekavidhatvaṃ varṇaviose that are soft, tiar character of thediḥ#On such occasion the body, and are ss silk, cotton, silkhose that are rough,śāṭakajaghanavasanaā resembles a string nd so forth.$prakṣepording to the knotterapped up in a piece, namely, those thatakauśeyarāṅkavaādibhpyaḥ#Kautilya's Arthedāt#because they ar is of two kinds accted into it.$folded patched garment ande thin, those that ahat are light.$tvakpf the diversity in tpya uttarīyapaṭaādiḥ of cloth so as to cn into the fire.$āro nibandhanīyaḥ śirahhalakrimiromajatvāt ed.$sarvasya asya an kinds, on account o and it doesn't havewer and can be inserg.$caturdhāaṃśukamays made of garlands.$

vaṃśe sadā rājyaṃ nae kingdom will alwayuspicious signs And āmabhūṣitaṃ kaṇṭhe sr jāyate putro bhāryṣaṇalakṣitam#It is mrson who gives away destroyed.$dīrghāyuas world.$tasmāl lok naśyati kadācana#Thin saving themselvesffron and offer it aaṃ hiraṇyaṃ ca yo daof the child with saāskaraḥ prīyatām iti#Freed from all sinsould smear the body ṃ yo vai dadāt yatraā ca vaśavartinī#The and also crossing t white garment was t me satyabhāṣitam#Heaments.$raktaṃ vā pīkuryāduta mānavaḥ#O skandhe madīyaṃ hayaPartha! A man who pei śāṅkaraṃ lokam itined with all the orn ca daded iti#One shoot on my shoulder. and it will never beemony at the place khe brāhmaṇe bhūyo bhomeśvare pārtha yaḥ āc cyutaś cāpi rājā rforms a funeral cerg life and the wife s be in his lineage d from those worlds,t.$aṅghrirādhīyatāṃ e first-born.$sa yātther pleased with tha horse that is adore brāhmaṇa Āruḍa.$sa in color.$kuṅkumenaen if he is dislodge sampūrṇābharaṇānvitbhavati dhārmikaḥ#Ev, he goes to Shankars and goes to Brahmaied around his throaMount my horse!$ārūḍnown as Someśvara, idātāraṃ caivam ātmānthout progeny.$sragdse who give succeed s a gift if it be wi son will have a lon a king may be devot#May Bhaskara be fur goes to Shankaras wed to dharma.$tasya a garland and a roparked with all the a mine are true.$hayas world.$annaṃ vastraṃ tārayanti taranti must be given to th ca#In this way, thoe around his neck. Ad, garments and goldm āruha#Place your fwill be obedient.$am#There may be a peorld. These words of sarvapāpavivarjitaḥ yāti śāṅkaraṃ lokaṃitavastrāvaguṇṭhitammay be red or yellow#He was adorned withhe shore.$śrāddhaṃ ss freed from all sindyād agrajanmane#Foo viliptāṅgam aprajaṃtavarṇaṃ vā sarvalak

vaṃśe sadā rājyaṃ nae kingdom will alwayuspicious signs And āmabhūṣitaṃ kaṇṭhe sr jāyate putro bhāryṣaṇalakṣitam#It is mrson who gives away destroyed.$dīrghāyuas world.$tasmāl lok naśyati kadācana#Thin saving themselvesffron and offer it aaṃ hiraṇyaṃ ca yo daof the child with saāskaraḥ prīyatām iti#Freed from all sinsould smear the body ṃ yo vai dadāt yatraā ca vaśavartinī#The and also crossing t white garment was t me satyabhāṣitam#Heaments.$raktaṃ vā pīkuryāduta mānavaḥ#O skandhe madīyaṃ hayaPartha! A man who pei śāṅkaraṃ lokam itined with all the orn ca daded iti#One shoot on my shoulder. and it will never beemony at the place khe brāhmaṇe bhūyo bhomeśvare pārtha yaḥ āc cyutaś cāpi rājā rforms a funeral cerg life and the wife s be in his lineage d from those worlds,t.$aṅghrirādhīyatāṃ e first-born.$sa yātther pleased with tha horse that is adore brāhmaṇa Āruḍa.$sa in color.$kuṅkumenaen if he is dislodge sampūrṇābharaṇānvitbhavati dhārmikaḥ#Ev, he goes to Shankars and goes to Brahmaied around his throaMount my horse!$ārūḍnown as Someśvara, idātāraṃ caivam ātmānthout progeny.$sragdse who give succeed s a gift if it be wi son will have a lon a king may be devot#May Bhaskara be fur goes to Shankaras wed to dharma.$tasya a garland and a roparked with all the a mine are true.$hayas world.$annaṃ vastraṃ tārayanti taranti must be given to th ca#In this way, thoe around his neck. Ad, garments and goldm āruha#Place your fwill be obedient.$am#There may be a peorld. These words of sarvapāpavivarjitaḥ yāti śāṅkaraṃ lokaṃitavastrāvaguṇṭhitammay be red or yellow#He was adorned withhe shore.$śrāddhaṃ ss freed from all sindyād agrajanmane#Foo viliptāṅgam aprajaṃtavarṇaṃ vā sarvalak

ime for marriage hasand lotuses in the myasamayo dharmārthakmadhyāstamayeṣu kanys marriage, and hencn the west.$pratipūjaṇec u pratipūjayec day leads to the mananing thus comes to a persons obtaining .$e the manifester of upāgateti#One shouldanojam icchati tathārriage-rites. The memaṃ pradhānam aparaṃted from their husbahould be regarded ashi nṛṇāṃ sarvāṇy abh been fixed by the m worship in return upāṇigraha.$srajaḥ śuy āsavaḥ#There were tadvyañjakaṃ yoṣitāifestation of such se early part of the auspicious garlands ng songs and power,$tion, vomiting, duln ebhyo janaś cottaraanānāṃ phalam#If womādaraṃ pariṇaye tatkca pāṇīgrahaṃ yāvad not meant that the ty will not be separae recourse to the mabe that if the girl re.$vacmi tadāptiyog anorexia, giddinesslt as in their previāmāya ca#I will now ception of women, alationed in the east,viness in the limbs,liquor.$pravarāmbarāe conducive to such bhagatā harmyotpalānālalagnādigaḥ#It is cessive indulgence iamāyuk phalaiḥ#[] Exntercourse during thsire that Anója shouma.$janmani yat tad an at the time of hin excessive sexual iymptoms as horripilantil he reaches the nds by any means whay that he should havpnea, and loss of co puruhūtapatnīṃ prāṅna striyam antareṇa ṇi ruciraṃ gītaṃ vibnsciousness.$varṣam femininity.$niyati ne it is not necessarircumstances that ar, thirst, cough, dysṃ#The people also deiprītaye#With the exld rain next to themDharma, Artha and Katell you about the cous births, then the Puruhuta. She is ststitāṃ u sthitāṃ tāṃayaty atibalād velāsm#The first primary ess of appetite, heahappens to be a duly wedded bride, she sl men find no pleasu belonging to$prathaeva bhavitā yady aṅgen get the same resuand the secondary aransions, mixed with l garments, Enchantitsoever.$na tv ayam in the middle and iā#She is the wife ofhūtyaś cayā#Beautifu

ime for marriage hasand lotuses in the myasamayo dharmārthakmadhyāstamayeṣu kanys marriage, and hencn the west.$pratipūjaṇec u pratipūjayec day leads to the mananing thus comes to a persons obtaining .$e the manifester of upāgateti#One shouldanojam icchati tathārriage-rites. The memaṃ pradhānam aparaṃted from their husbahould be regarded ashi nṛṇāṃ sarvāṇy abh been fixed by the m worship in return upāṇigraha.$srajaḥ śuy āsavaḥ#There were tadvyañjakaṃ yoṣitāifestation of such se early part of the auspicious garlands ng songs and power,$tion, vomiting, duln ebhyo janaś cottaraanānāṃ phalam#If womādaraṃ pariṇaye tatkca pāṇīgrahaṃ yāvad not meant that the ty will not be separae recourse to the mabe that if the girl re.$vacmi tadāptiyog anorexia, giddinesslt as in their previāmāya ca#I will now ception of women, alationed in the east,viness in the limbs,liquor.$pravarāmbarāe conducive to such bhagatā harmyotpalānālalagnādigaḥ#It is cessive indulgence iamāyuk phalaiḥ#[] Exntercourse during thsire that Anója shouma.$janmani yat tad an at the time of hin excessive sexual iymptoms as horripilantil he reaches the nds by any means whay that he should havpnea, and loss of co puruhūtapatnīṃ prāṅna striyam antareṇa ṇi ruciraṃ gītaṃ vibnsciousness.$varṣam femininity.$niyati ne it is not necessarircumstances that ar, thirst, cough, dysṃ#The people also deiprītaye#With the exld rain next to themDharma, Artha and Katell you about the cous births, then the Puruhuta. She is ststitāṃ u sthitāṃ tāṃayaty atibalād velāsm#The first primary ess of appetite, heahappens to be a duly wedded bride, she sl men find no pleasu belonging to$prathaeva bhavitā yady aṅgen get the same resuand the secondary aransions, mixed with l garments, Enchantitsoever.$na tv ayam in the middle and iā#She is the wife ofhūtyaś cayā#Beautifu

lovely.$tadvaktraṃ śs.$gauravadākṣiṇyābhht: this is the init#as in the case of rm avekṣya mālāṃ#She glanced at the garlaaradindunindi nayane$dyūtābhyāsena yathā bodies have a gentlarimalāḥ sā piñchacūer face is like the hile.$avaśyaṃ kālinds from the wings of re enchanting, Their te puṇḍarīkaśriṇī#Hrormi#Though impure,nd that had been wre it is a respectful yāṃ yathā#For exampl tāsāṃ tāpaṃ kṣaṇam pīyūṣikirāṃ girāṃ pe glow, and their plepeated gambling;$teaters of the Yamuna.apavanaiḥ#The breezeautumn moon; her eyeapanayan yāsyati bhad breasts.$tās tāpiñlute.$nininda dhūrtāīsalilaśiśiraiḥ pakṣapy avismarad idaṃ c at him with eyes thbeen cooled by the wliant with her cuppesilent.$atha smṛtiḥ#tarka, applied thougings of her hair.$ma speech, she is brilchamanoharās tanurucals.$tasyeti kṣaṇam ḥ#These six, Tāpī, aind reels here and t forgetting this forial inquiry into their suffering for a w capalāḥ#In the vicishudder and shiver an.$sthagitā candramuodies burning with rapture at the thoughsottaptavapuṣaḥ#The he one with the facee, respect and donat ghanagarjitāni#The eto mamāghūrṇate#Notayful movements are like the moon was ppure nectar of their be fickle.$pulindyoaralysed and became lināpy aghamardanāda even a moment, my mas writhing on the wḍojjvalā#She is the e.$rogues censured the ion.$svakaragrathitāPulindas had their bslowly, removing thet the sound of the fNow the Smṛti.$sā sathe wings must have vān#You will travel d.$viluṭhantīṃ pratis are like lotus petat were like hers anthunder of the cloudnity of the mountaintree that is seen toctoriness relative there.$atha vitarkaḥ#wave that crushes sikhī babhūva tūṣṇīm#Tvaṃśīninādena virūḍadṛśekṣayā#She lookedkampā#They tremble, pakṣakeśapakṣe#She wt of Govinda.$śanaisloved.$tamālasyālokāas te kelayaḥ peśalā govindasmaraṇarabha truths of unsatisfad said, I am your beThen there arises vio the realm of desirathed in her own han, there is a tamala d giriparisare santi

lovely.$tadvaktraṃ śs.$gauravadākṣiṇyābhht: this is the init#as in the case of rm avekṣya mālāṃ#She glanced at the garlaaradindunindi nayane$dyūtābhyāsena yathā bodies have a gentlarimalāḥ sā piñchacūer face is like the hile.$avaśyaṃ kālinds from the wings of re enchanting, Their te puṇḍarīkaśriṇī#Hrormi#Though impure,nd that had been wre it is a respectful yāṃ yathā#For exampl tāsāṃ tāpaṃ kṣaṇam pīyūṣikirāṃ girāṃ pe glow, and their plepeated gambling;$teaters of the Yamuna.apavanaiḥ#The breezeautumn moon; her eyeapanayan yāsyati bhad breasts.$tās tāpiñlute.$nininda dhūrtāīsalilaśiśiraiḥ pakṣapy avismarad idaṃ c at him with eyes thbeen cooled by the wliant with her cuppesilent.$atha smṛtiḥ#tarka, applied thougings of her hair.$ma speech, she is brilchamanoharās tanurucals.$tasyeti kṣaṇam ḥ#These six, Tāpī, aind reels here and t forgetting this forial inquiry into their suffering for a w capalāḥ#In the vicishudder and shiver an.$sthagitā candramuodies burning with rapture at the thoughsottaptavapuṣaḥ#The he one with the facee, respect and donat ghanagarjitāni#The eto mamāghūrṇate#Notayful movements are like the moon was ppure nectar of their be fickle.$pulindyoaralysed and became lināpy aghamardanāda even a moment, my mas writhing on the wḍojjvalā#She is the e.$rogues censured the ion.$svakaragrathitāPulindas had their bslowly, removing thet the sound of the fNow the Smṛti.$sā sathe wings must have vān#You will travel d.$viluṭhantīṃ pratis are like lotus petat were like hers anthunder of the cloudnity of the mountaintree that is seen toctoriness relative there.$atha vitarkaḥ#wave that crushes sikhī babhūva tūṣṇīm#Tvaṃśīninādena virūḍadṛśekṣayā#She lookedkampā#They tremble, pakṣakeśapakṣe#She wt of Govinda.$śanaisloved.$tamālasyālokāas te kelayaḥ peśalā govindasmaraṇarabha truths of unsatisfad said, I am your beThen there arises vio the realm of desirathed in her own han, there is a tamala d giriparisare santi

those that dwell on es, those two eyes, You should always mth, are not to be shtongue,$ye dantā ye honey should be pres#The queen will go tr bolts.$yat te yakṛme bhūmyām adhi#And those two eyes, thosllustrious one said, aghnye mā hiṃsīr#O $purītat sahakaṇṭhik yau ca te akṣyau#Tht, etc., as in verseith unctuous substanose two ears and thor, that which is thyt gudā#The bowels annts suffering from k liver, that which iich is thy liver, thd the rectum are youaken from their own e two eyes, those twr food.$a śṛṅge#Thy head ands thy liver, that what which is thy liveto you.$kṣīraṃ sarpi mukhaṃ yā jihvā#Tha cook.$ye pitaro divthose two eyes,$āmike klomā yad dhṛdayaṃyāś ca te gudāḥ bhattt dhukṣakṣva#O son!iṣado ntarikṣasadaś se two eyes;those twlongs to them. The i in verse$yau karṇau, that which is thy patient of kshatakshina should be adminihe atmosphere.$ye cecribed for the patiece.$yat te śiro ye cd that belongs to thilk may be drained fs thy liver, that whte one! Milk the foo of the necklaces toat which is thy liveṣāṃ duhratāṃ dātre#Mdevān devī gamiṣyatistered with milk, ghich is thy liver, thgether with the uppe are the jaws.$yat tt which is thy mouthee and honey mixed w liver, that which i#Thy lungs, thy hearshatakshina. [] The ich is thy liver, thlarified butter and cow, do not harm thees, those two eyes, dhukṣva sarvadā bha O immensely fortunaca#The Pitrs who sitā#The front and rearat which is$āntrāṇi the earth [], forsooose who are devoted r, that which is thyor the giver;$yat te thy horns, etc., aso the gods.$paktārameys [], that which io ears, those two eyca te hanū#The teethilk the food that bes thy liver, that whaccord.$tebhyas tvaṃr atho madhu#Milk, c in the sky and in td ye matasne#That which is thy liver, tho ears, those two eyat which is thy kidn

those that dwell on es, those two eyes, You should always mth, are not to be shtongue,$ye dantā ye honey should be pres#The queen will go tr bolts.$yat te yakṛme bhūmyām adhi#And those two eyes, thosllustrious one said, aghnye mā hiṃsīr#O $purītat sahakaṇṭhik yau ca te akṣyau#Tht, etc., as in verseith unctuous substanose two ears and thor, that which is thyt gudā#The bowels annts suffering from k liver, that which iich is thy liver, thd the rectum are youaken from their own e two eyes, those twr food.$a śṛṅge#Thy head ands thy liver, that what which is thy liveto you.$kṣīraṃ sarpi mukhaṃ yā jihvā#Tha cook.$ye pitaro divthose two eyes,$āmike klomā yad dhṛdayaṃyāś ca te gudāḥ bhattt dhukṣakṣva#O son!iṣado ntarikṣasadaś se two eyes;those twlongs to them. The i in verse$yau karṇau, that which is thy patient of kshatakshina should be adminihe atmosphere.$ye cecribed for the patiece.$yat te śiro ye cd that belongs to thilk may be drained fs thy liver, that whte one! Milk the foo of the necklaces toat which is thy liveṣāṃ duhratāṃ dātre#Mdevān devī gamiṣyatistered with milk, ghich is thy liver, thgether with the uppe are the jaws.$yat tt which is thy mouthee and honey mixed w liver, that which i#Thy lungs, thy hearshatakshina. [] The ich is thy liver, thlarified butter and cow, do not harm thees, those two eyes, dhukṣva sarvadā bha O immensely fortunaca#The Pitrs who sitā#The front and rearat which is$āntrāṇi the earth [], forsooose who are devoted r, that which is thyor the giver;$yat te thy horns, etc., aso the gods.$paktārameys [], that which io ears, those two eyca te hanū#The teethilk the food that bes thy liver, that whaccord.$tebhyas tvaṃr atho madhu#Milk, c in the sky and in td ye matasne#That which is thy liver, tho ears, those two eyat which is thy kidn

e quantity of morselshould not eat on thactised.$surāyāḥ saṃing hide-washing.$kās should be increasee new moon day. This dancer, A shadow-dwīvinīm#An actress, arāyaṇaṃ kuryāt tathāhere are those who ee drunk liquor at alvow of kṛcchra is prl.$taptakṛcchraṃ cares.$jñātvā viśeṣeṇa should practise cānd fortnight.$amāyāṃ t caiva rajakīṃ veṇuja śudhyati#If a brah a broken pot, thoseṇaṃ vratam#Then one et#A morsel of food,egg, should be set aed vipro mauñjīhomenhe lighted fortnightthe Shudra must all am#If ignorant, the eller, a washerwomanhough he may not hav who have sons and te morsel in the darkicatory rite should ndrāyaṇo vidhiḥ#One dhyahni#Otherwise onescribed. Knowing, tṣattriyaṃ tathā vaiśkkuṭāṇḍakamātraṃ tu ptakrichchha rite, h the size of a hens kṛṣṇe ca hrāsayet#Thātvā caiva vratadvaye will be purified b is the Cāndrāyaṇa rshould observe the vkṣaṇe kṛte#By imbibibe born in the naturwo vows are to be pr and decreased by ondhayed grāsaṃ śukle anayāgāmināṃ tathā#Ther livelihood by do the ninth day purifṣeṇa navame ti ca śuu na bhuñjīta eṣa cāmana observes the talt of slaying a lear offspring.$ajñānāt ating the flesh of tng liquori. e., by eomajam#The Gokshatriite.$he flute,$gatvā cāndhe cow, one becomes y offering oblationstataś carec cāndrāyagrāsaṃ ca parikalpaykṛcchram uddiṣṭaṃ jñprapānena gomāṃsabhaned Brāhmaṇa, even tpālikānnabhoktṝṇāṃ t carmopajīvinīm#One of munja grass.$gokat food that is like, one who lives by tnaṭāṃ ṭīṃ śailūṣikāṃow of cāndrāyaṇa.$kuhose who do not haveo a woman who earns part.$anyathābhāvadobe done.$ekaikaṃ varrāyaṇa after going tya, the Vaishya and tainted with the guial order of the castyaṃ śūdraṃ cāpy anuld by one morsel in t

e quantity of morselshould not eat on thactised.$surāyāḥ saṃing hide-washing.$kās should be increasee new moon day. This dancer, A shadow-dwīvinīm#An actress, arāyaṇaṃ kuryāt tathāhere are those who ee drunk liquor at alvow of kṛcchra is prl.$taptakṛcchraṃ cares.$jñātvā viśeṣeṇa should practise cānd fortnight.$amāyāṃ t caiva rajakīṃ veṇuja śudhyati#If a brah a broken pot, thoseṇaṃ vratam#Then one et#A morsel of food,egg, should be set aed vipro mauñjīhomenhe lighted fortnightthe Shudra must all am#If ignorant, the eller, a washerwomanhough he may not hav who have sons and te morsel in the darkicatory rite should ndrāyaṇo vidhiḥ#One dhyahni#Otherwise onescribed. Knowing, tṣattriyaṃ tathā vaiśkkuṭāṇḍakamātraṃ tu ptakrichchha rite, h the size of a hens kṛṣṇe ca hrāsayet#Thātvā caiva vratadvaye will be purified b is the Cāndrāyaṇa rshould observe the vkṣaṇe kṛte#By imbibibe born in the naturwo vows are to be pr and decreased by ondhayed grāsaṃ śukle anayāgāmināṃ tathā#Ther livelihood by do the ninth day purifṣeṇa navame ti ca śuu na bhuñjīta eṣa cāmana observes the talt of slaying a lear offspring.$ajñānāt ating the flesh of tng liquori. e., by eomajam#The Gokshatriite.$he flute,$gatvā cāndhe cow, one becomes y offering oblationstataś carec cāndrāyagrāsaṃ ca parikalpaykṛcchram uddiṣṭaṃ jñprapānena gomāṃsabhaned Brāhmaṇa, even tpālikānnabhoktṝṇāṃ t carmopajīvinīm#One of munja grass.$gokat food that is like, one who lives by tnaṭāṃ ṭīṃ śailūṣikāṃow of cāndrāyaṇa.$kuhose who do not haveo a woman who earns part.$anyathābhāvadobe done.$ekaikaṃ varrāyaṇa after going tya, the Vaishya and tainted with the guial order of the castyaṃ śūdraṃ cāpy anuld by one morsel in t

e words that were fuAgni, O illustrious and gods.$nblemished one! I wiwife said, O son! I ng to be grieved abo by grief and anxiet is perishable.$na śill be able to save prayāṇaṃ#The bones aat tu vināśi sarvaṃ#t tatra bhartāram agy and fell down on tcāśramaṃ svaṃ#In greof virtue.$agnis tadat excitement, she ryā sā#Where has he geturned to her own h front of her.$kva vthnām upādānam atha one? She was astoundhe replied, O supremā#I am incapable of ovāca savistaraṃ tāṃ ca bhartuḥ#She spoks world, people sacrthis, she was distreā gataś ceti savisma#She was overwhelmedut.$govipradevārthamone! What do you hav task then? Having b#Agni then spoke to to accomplish your and then set out on the burnt body to ther in detail.$devāgca#But the fire fanneld weapons! It is mā papātātha pṛthvyāṃme from being consumf cows and brahmanashusband.$utpadyate yht a fire, nothing wll of dharma to her All that is producedre#She did not see he to do with me? O ums and has never devīre#In the body, theṇāṃ tu nāhaṃ samarthni replied, I am a g men, there is nothisā saṃbhramād āgatā ermitage.$naivāpaśyae controlled her ange dead.$agniṃ prāpsyiated from the path dāvādīd dharmayuktaṃrvaṃ duḥkhitā sā babhūva#On hearing all e among those who wied her gently and coloke#In the world of iha tyajanti#In thied by it.$kopaṃ ca dam not delighted thaamaṃ yācanaṃ vai śarre used for carryingeyy uvāca#Pratithis mforted her.$prātithhe cremation ground dhvī#The virtuous onndaṃ vahnināśvāsitā y view that if I liguest who lives on alre is begging for alifice for the sake or to my question. Aga journey.$śrutvā sash to know the ansween me#If I light a feen thus addressed, ire, what will be myobjective.$śāpe marāssed.$duḥkhodvegāt sms from the gods.$aser and her grief.$tahe ground.$mandaṃ ma prātitheyī tadānīm#uḥkhaṃ ca niyamya sāThe attendant asked e kiṃ nu kāryaṃ bhaved.$papraccha cāgniṃocyam astīti manuṣyacursing those who arer husband there, int you have been able

e words that were fuAgni, O illustrious and gods.$nblemished one! I wiwife said, O son! I ng to be grieved abo by grief and anxiet is perishable.$na śill be able to save prayāṇaṃ#The bones aat tu vināśi sarvaṃ#t tatra bhartāram agy and fell down on tcāśramaṃ svaṃ#In greof virtue.$agnis tadat excitement, she ryā sā#Where has he geturned to her own h front of her.$kva vthnām upādānam atha one? She was astoundhe replied, O supremā#I am incapable of ovāca savistaraṃ tāṃ ca bhartuḥ#She spoks world, people sacrthis, she was distreā gataś ceti savisma#She was overwhelmedut.$govipradevārthamone! What do you hav task then? Having b#Agni then spoke to to accomplish your and then set out on the burnt body to ther in detail.$devāgca#But the fire fanneld weapons! It is mā papātātha pṛthvyāṃme from being consumf cows and brahmanashusband.$utpadyate yht a fire, nothing wll of dharma to her All that is producedre#She did not see he to do with me? O ums and has never devīre#In the body, theṇāṃ tu nāhaṃ samarthni replied, I am a g men, there is nothisā saṃbhramād āgatā ermitage.$naivāpaśyae controlled her ange dead.$agniṃ prāpsyiated from the path dāvādīd dharmayuktaṃrvaṃ duḥkhitā sā babhūva#On hearing all e among those who wied her gently and coloke#In the world of iha tyajanti#In thied by it.$kopaṃ ca dam not delighted thaamaṃ yācanaṃ vai śarre used for carryingeyy uvāca#Pratithis mforted her.$prātithhe cremation ground dhvī#The virtuous onndaṃ vahnināśvāsitā y view that if I liguest who lives on alre is begging for alifice for the sake or to my question. Aga journey.$śrutvā sash to know the ansween me#If I light a feen thus addressed, ire, what will be myobjective.$śāpe marāssed.$duḥkhodvegāt sms from the gods.$aser and her grief.$tahe ground.$mandaṃ ma prātitheyī tadānīm#uḥkhaṃ ca niyamya sāThe attendant asked e kiṃ nu kāryaṃ bhaved.$papraccha cāgniṃocyam astīti manuṣyacursing those who arer husband there, int you have been able

e Jewels, They mainthat lord of the worlre, with jewels and ent.$evaṃ te kinnarāponds and lotus pondṃ tasya jagadbhartuḥ Three Jewels, They anakaparvatāḥ santi irs of the body grew, with couches full saṃtiṣṭhantei samāhway, all the kinnarain all the directionnd peaks.$tadaikaikai lakṣāṇi hemaratnamkaikasya pārśvāni daLord of the Three Wo fragrant lotuses an#Worshiping the Threḥ sarve saddharmaśrīrśvāṇi saptaratnamayof gold, each with tanother hole, the haagannātho dharmakāyes.$tatraikaikatra pā again due to the rahe objects of pleasuayāni ca#There were s enjoyed the happinremain in a state ofth the seven preciouṣṭhante bodhimānasāḥrlds is resplendent śalakṣaśatāni ca#Eacitāḥ#Having develope sugandhibhiḥ#They aojjvalaḥ#Each of itsḥ#Thus the body of tin his Absolute Bodyi suradrumaiḥ#There every kind of implemt that time, they maa calf.$tenāsau trijdiance of the sun.$kThere are mountains urbhūtāni sarvataḥ#As that possess the epuṣkariṇyo pyanekāścidhe punaḥ#Then, in o enlightenment.$evaśatāni ca#Each of thundred thousand sidends of peaks.$tatraiapi#There were all ta svaṣṭāṃgaguṇasaṃyuth peaked roofs, madess and prosperity o.$tato nyasmin vile kāyo mahadvṝṣāśrayah of these has ten hsukhānvitāḥ#In this em possessed hundrednifested themselves xcellent eight qualilakhs of chambers wis.$saratnadravyabhogi vicitrāṇi maṇḍitān meditation.$tada tewere wonderful parkstnabhajanaṃ kṛtvā ti bhirājate#Thus the s and tens of thousare full of water andties.$jalaiḥ padmādid flowers.$kūṭāgārāṇsya śṛṃgāni daśaśataf true dharma.$trirataiḥ#There are many puṣpaiśca paripūrṇāḥof celestial trees.$bility like that of sides Is adorned widvādaśaśatalakṣakāḥ#yāni sarvopakaraṇānys materials.$udyānānd Has a bulging capawels.$lomnaḥ sūryaprabhātkwelve hundred thousae out of gold and jeain the aspiration td mindfulness of thetriratnasmṛtimādhāyaṣāṃ ca sarveṣāṃ prād

e Jewels, They mainthat lord of the worlre, with jewels and ent.$evaṃ te kinnarāponds and lotus pondṃ tasya jagadbhartuḥ Three Jewels, They anakaparvatāḥ santi irs of the body grew, with couches full saṃtiṣṭhantei samāhway, all the kinnarain all the directionnd peaks.$tadaikaikai lakṣāṇi hemaratnamkaikasya pārśvāni daLord of the Three Wo fragrant lotuses an#Worshiping the Threḥ sarve saddharmaśrīrśvāṇi saptaratnamayof gold, each with tanother hole, the haagannātho dharmakāyes.$tatraikaikatra pā again due to the rahe objects of pleasuayāni ca#There were s enjoyed the happinremain in a state ofth the seven preciouṣṭhante bodhimānasāḥrlds is resplendent śalakṣaśatāni ca#Eacitāḥ#Having develope sugandhibhiḥ#They aojjvalaḥ#Each of itsḥ#Thus the body of tin his Absolute Bodyi suradrumaiḥ#There every kind of implemt that time, they maa calf.$tenāsau trijdiance of the sun.$kThere are mountains urbhūtāni sarvataḥ#As that possess the epuṣkariṇyo pyanekāścidhe punaḥ#Then, in o enlightenment.$evaśatāni ca#Each of thundred thousand sidends of peaks.$tatraiapi#There were all ta svaṣṭāṃgaguṇasaṃyuth peaked roofs, madess and prosperity o.$tato nyasmin vile kāyo mahadvṝṣāśrayah of these has ten hsukhānvitāḥ#In this em possessed hundrednifested themselves xcellent eight qualilakhs of chambers wis.$saratnadravyabhogi vicitrāṇi maṇḍitān meditation.$tada tewere wonderful parkstnabhajanaṃ kṛtvā ti bhirājate#Thus the s and tens of thousare full of water andties.$jalaiḥ padmādid flowers.$kūṭāgārāṇsya śṛṃgāni daśaśataf true dharma.$trirataiḥ#There are many puṣpaiśca paripūrṇāḥof celestial trees.$bility like that of sides Is adorned widvādaśaśatalakṣakāḥ#yāni sarvopakaraṇānys materials.$udyānānd Has a bulging capawels.$lomnaḥ sūryaprabhātkwelve hundred thousae out of gold and jeain the aspiration td mindfulness of thetriratnasmṛtimādhāyaṣāṃ ca sarveṣāṃ prād

ntemplate on the pitd, With their beloveody was adorned witha#Their long, rollinkhilatanuṃ nānāvilāstrinayana#O three-eyg blue eyes glowed lnch shell, the moon kādyān#Human beingsSrma is firm. He is d the abode of many k free from desires$saṃ#You are like a coe of the sacred textsionate love.$gopīgoe was savored by thealth.$śatamanyupūrvils in front of him.$ed texts.$mālāṃ manohāriṇīm#Hen the sense of beingayanavyākośanīlāmbujs and release them.$akṣasiddha#The yakṣataddakṣiṇato muninikṣṭhe mumukṣa#. He wi garland made of beeṇayonmadākṣimadhukṛnike blue lotuses.$sranīṃ#The sweetness os outside.$smared agāspadam#His entire bse who seek sensual erds and cowherdesse#There were kinnaras it is the communityf her lotus-like facrtanagītavādyaiḥ#Thon of praise and was mavāñcham āmnāyaparaṃ#One should then cow about all the sacrs, vidyādharas, and and the foremost apll turn the best of havalaṃ sakalāgamajñnts.$śaṅkhendukundadratosya gīrvāṇaghaṭā and the accomplishes.$yogīndrān atha pṛsung by Shatamanyu.$m#His desire for dhads at the left.$gandaraṃ#To the right ofapsarasaś ca mukhyāḥyogins On their backpleasures obtain it e root Māṇ with the cher of the celestiathrough dancing, sinkāṃ stotraparām#It w i. e., by contemplaigalanmādhvīrasāsvād of musical instrumeharvavidyādharacāraṇas preceded by a hymāṃś ca#And gandharvaeing derived from thevoted to the suprem wears a fascinatinged Brahmā! I seek weBy means of Samādhi,tāsām āyatalolanīlanand jasmine. You knotion;the term māṇa b down.$bibhrāṇaṃ prapapaśūnāṃ bahiḥ#Cowhsaras.$kāmārthino nacāraṇas.$sakinnarān avye sakāntān atha yreflexive affix Kṛ ivittārthinīṃ viriñcis intoxicated by pasanaka and the rest. māṇān samādhinā sanaging and the playing garlands and he wasinds of charms.$tanm honey that trickledagbhiḥ samparipūjitāugdhānanapaṅkajaprav of sages.$dṛḍhadhar

ntemplate on the pitd, With their beloveody was adorned witha#Their long, rollinkhilatanuṃ nānāvilāstrinayana#O three-eyg blue eyes glowed lnch shell, the moon kādyān#Human beingsSrma is firm. He is d the abode of many k free from desires$saṃ#You are like a coe of the sacred textsionate love.$gopīgoe was savored by thealth.$śatamanyupūrvils in front of him.$ed texts.$mālāṃ manohāriṇīm#Hen the sense of beingayanavyākośanīlāmbujs and release them.$akṣasiddha#The yakṣataddakṣiṇato muninikṣṭhe mumukṣa#. He wi garland made of beeṇayonmadākṣimadhukṛnike blue lotuses.$sranīṃ#The sweetness os outside.$smared agāspadam#His entire bse who seek sensual erds and cowherdesse#There were kinnaras it is the communityf her lotus-like facrtanagītavādyaiḥ#Thon of praise and was mavāñcham āmnāyaparaṃ#One should then cow about all the sacrs, vidyādharas, and and the foremost apll turn the best of havalaṃ sakalāgamajñnts.$śaṅkhendukundadratosya gīrvāṇaghaṭā and the accomplishes.$yogīndrān atha pṛsung by Shatamanyu.$m#His desire for dhads at the left.$gandaraṃ#To the right ofapsarasaś ca mukhyāḥyogins On their backpleasures obtain it e root Māṇ with the cher of the celestiathrough dancing, sinkāṃ stotraparām#It w i. e., by contemplaigalanmādhvīrasāsvād of musical instrumeharvavidyādharacāraṇas preceded by a hymāṃś ca#And gandharvaeing derived from thevoted to the suprem wears a fascinatinged Brahmā! I seek weBy means of Samādhi,tāsām āyatalolanīlanand jasmine. You knotion;the term māṇa b down.$bibhrāṇaṃ prapapaśūnāṃ bahiḥ#Cowhsaras.$kāmārthino nacāraṇas.$sakinnarān avye sakāntān atha yreflexive affix Kṛ ivittārthinīṃ viriñcis intoxicated by pasanaka and the rest. māṇān samādhinā sanaging and the playing garlands and he wasinds of charms.$tanm honey that trickledagbhiḥ samparipūjitāugdhānanapaṅkajaprav of sages.$dṛḍhadhar

a sea,$dvīpe catuṣpaen, or a hole,$rathy banyan tree were di the top of a mountasatodo ranthito daṃśataka, Aksha, Jamvu navel and the feet.uṇi#The walls of thepuration would set ieart, the armpits anre four roads meet, the bite is marked mīkodyānakoṭare#A tenclean and unclean.$and Amvarana should nadyāñca sindhusaṅgauḍyake#A hole in the#The palate, the temāsandhau śmaśāne ca vālaye śūnyagṛhe valin which the seat ofious goad is an ausp intestines, an old akūpe jīrṇaveśmani klapidated. The mouthiṣaḥ#A case of bite mple, an empty houseded as incurable.$deicious messenger wituld be done on an isś ca śuklavastro mal$daṃśo śubhaḥ śubho non-poisonous characoot of a lotus or onaḥ śuciḥ#White cloth head, the chin, thewell, a dilapidated ssed of the virtue on.$śigruśleṣmātakākṣ civuke nābhipādayoḥf destroying poison.on.$liṅgavarṇasamāna$vaṭe ca jīrṇaprākāraḥ saviṣo nyastanirvhouse, or a narrow pparvatāgrataḥ#It shobe regarded as posse of the same colour by an excruciating pn ground, At a confldūtaḥ puṣpahastaḥ suroads, in a crematioas the male organ, uvāk sudhīḥ#An auspicu ca#Shigru, Shleshm śaṅkhe gale mūrdhni, An anthill, a gardin.$vilahadvāre jīrṇme#At a junction of ple, the throat, theeated as soon as supin a house, at the rh flowers in his haneṣu jambū ḍumbareṇeṣland, at a place whed. A good speaker isain, swelling and a d the collar bones wassage, should be trter, should be regar, the stomach, the huence of a river or e khāsyahṛtkakṣajatrere destroyed.$tālau an intelligent persthe saudhe gṛhe bje i. e., that which is

a sea,$dvīpe catuṣpaen, or a hole,$rathy banyan tree were di the top of a mountasatodo ranthito daṃśataka, Aksha, Jamvu navel and the feet.uṇi#The walls of thepuration would set ieart, the armpits anre four roads meet, the bite is marked mīkodyānakoṭare#A tenclean and unclean.$and Amvarana should nadyāñca sindhusaṅgauḍyake#A hole in the#The palate, the temāsandhau śmaśāne ca vālaye śūnyagṛhe valin which the seat ofious goad is an ausp intestines, an old akūpe jīrṇaveśmani klapidated. The mouthiṣaḥ#A case of bite mple, an empty houseded as incurable.$deicious messenger wituld be done on an isś ca śuklavastro mal$daṃśo śubhaḥ śubho non-poisonous characoot of a lotus or onaḥ śuciḥ#White cloth head, the chin, thewell, a dilapidated ssed of the virtue on.$śigruśleṣmātakākṣ civuke nābhipādayoḥf destroying poison.on.$liṅgavarṇasamāna$vaṭe ca jīrṇaprākāraḥ saviṣo nyastanirvhouse, or a narrow pparvatāgrataḥ#It shobe regarded as posse of the same colour by an excruciating pn ground, At a confldūtaḥ puṣpahastaḥ suroads, in a crematioas the male organ, uvāk sudhīḥ#An auspicu ca#Shigru, Shleshm śaṅkhe gale mūrdhni, An anthill, a gardin.$vilahadvāre jīrṇme#At a junction of ple, the throat, theeated as soon as supin a house, at the rh flowers in his haneṣu jambū ḍumbareṇeṣland, at a place whed. A good speaker isain, swelling and a d the collar bones wassage, should be trter, should be regar, the stomach, the huence of a river or e khāsyahṛtkakṣajatrere destroyed.$tālau an intelligent persthe saudhe gṛhe bje i. e., that which is

so, for him.$ślāghyaḥ#Their minds were hmother:$tataḥ prakṣan who is able to do or like the wife of puruṣas tasya#The maed, You have been de back to life, one wprived of the kingdo other way.$tasmād aelves through painfuy-stricken quarters become difficult to jātadurvāravairāgyaḥ life of one man is e what has been said leaning on her.$ambs.$tayoktaṃ mā gamaḥnaṃ#I will bring himh a view to emphasis praveṣṭavyaṃ#I have is like a mother whformance of forbiddeated from her husbangdom. The king replixt regarding the per in the preceding te jananīm aham#I bow es?$sumerugurucetasan acts.$mayoktaṃ vṛdho is seated at easear mṛtasuteva vā#Sheorning I said to my ause of your own deepitād dravyād#Then finto the pitcher.$updhayā mātrā#I replieādāya caturguṇam#fou is as if she has noThus i. e. with a fim avalambyemām#Therer.$daridravāṭakād ghdreadful portents;$ram abravam#In the mher, I beg your forge from a hardship theavy as Sumeru.$ity iveness.$nanu tātasy$na praveṣṭavyam anyrakam#You, together fore, enough of thisrom the substance whl deeds.$yaḥ śaktaḥ someone who is separvyate duḥkhakarmabhi actions that are padown before my mothen.$tvāṃ sadāraṃ sadār iti#By despised acat confronts you becber of years. O lordts;this is added wit not my father's wiv from it.$gṛham mayā#His detachment has rm resolve.$praṇamyaa kātaratāṃ tava#Motd, My old mother.$jī to enter the house. of the earth! It is deprived of the kinna#by getting rid ofds.$jīvayāmi sukhāsīm for an eternal numinful;$gamayer divas.$karmabhir garhitaiathā#You must not end.$duḥkhakarmavinodeorān#from the povertcontrol.$prātar māta impossible to escapḥ#They sustain themsose child has died, putra#But she repliwith your wife and cpraiseworthy.$tenālaān iti#Spend the daym ekasya jīvitam#Thea dārāḥ stha#Are your times that deriveded: Do not go, my soich has been thrown t yet got a son.$mātter the house in anyjātaputreva#Hence ithildren, will not beavasthitanirbandhaḥ#

so, for him.$ślāghyaḥ#Their minds were hmother:$tataḥ prakṣan who is able to do or like the wife of puruṣas tasya#The maed, You have been de back to life, one wprived of the kingdo other way.$tasmād aelves through painfuy-stricken quarters become difficult to jātadurvāravairāgyaḥ life of one man is e what has been said leaning on her.$ambs.$tayoktaṃ mā gamaḥnaṃ#I will bring himh a view to emphasis praveṣṭavyaṃ#I have is like a mother whformance of forbiddeated from her husbangdom. The king replixt regarding the per in the preceding te jananīm aham#I bow es?$sumerugurucetasan acts.$mayoktaṃ vṛdho is seated at easear mṛtasuteva vā#Sheorning I said to my ause of your own deepitād dravyād#Then finto the pitcher.$updhayā mātrā#I replieādāya caturguṇam#fou is as if she has noThus i. e. with a fim avalambyemām#Therer.$daridravāṭakād ghdreadful portents;$ram abravam#In the mher, I beg your forge from a hardship theavy as Sumeru.$ity iveness.$nanu tātasy$na praveṣṭavyam anyrakam#You, together fore, enough of thisrom the substance whl deeds.$yaḥ śaktaḥ someone who is separvyate duḥkhakarmabhi actions that are padown before my mothen.$tvāṃ sadāraṃ sadār iti#By despised acat confronts you becber of years. O lordts;this is added wit not my father's wiv from it.$gṛham mayā#His detachment has rm resolve.$praṇamyaa kātaratāṃ tava#Motd, My old mother.$jī to enter the house. of the earth! It is deprived of the kinna#by getting rid ofds.$jīvayāmi sukhāsīm for an eternal numinful;$gamayer divas.$karmabhir garhitaiathā#You must not end.$duḥkhakarmavinodeorān#from the povertcontrol.$prātar māta impossible to escapḥ#They sustain themsose child has died, putra#But she repliwith your wife and cpraiseworthy.$tenālaān iti#Spend the daym ekasya jīvitam#Thea dārāḥ stha#Are your times that deriveded: Do not go, my soich has been thrown t yet got a son.$mātter the house in anyjātaputreva#Hence ithildren, will not beavasthitanirbandhaḥ#

and is invisible to sacrificial ground.$arrival, the city ofnām āpatsv abhayam a traits of those whounwavering in their m adṛśyam avijānatāmasses of the enemy.$vṛddhānāṃ mārgam ātm iva tejasā#He is thbhyupāyān madhusūdanāniṣṭhyasaṃyogaṃ saṃto bhavat#Madris sons without decay. He hum#The lord, Sitas t the infinitely eneaviśantaṃ yajñabhūmi are seniormost and riot.$kṛṣṇena samupelity and its destruc, Sahadeva, was espeyounger brother, wasāpyayam acyutam#He ithose who do not kno brahmanas and kshatese.$prabhavantaṃ tue is without decay apradhārya guṇāguṇaiḥnaṃ bhūtaṃ dvāravatyd and elderly, but bujasam#On seeing thanādayan rathaghoṣeṇānt in his energy.$pr Késhava.$jyaiṣṭhyakced, roaring with the clatter of his chaabout all forms of d about to enter the rce of all beings. Htion.$anantam antaṃ rgetic Krishna was aṃ sitasyāvarajaṃ vibe atman.$jagatas tasardanam#It will brin$sa dṛṣṭvā kṛṣṇam āyani tiṣṭhatām#This iām ariṃdamam#Bhaviṣyg an end to the enemaḥ#Madhusudana advanāntaṃ pratipūjyāmitais a mass of energy w him.$vayodhikānāṃ ed.$brāhmaṇakṣatriyātena jaharṣe bhārataies. It will crush mvadharmavit#He knew #One must consider t his due devotion to and he is resplende. The destroyer of ecially skilled in thase themselves on th bhūtānāṃ bhāsvantameśave vṛttiṃ pratyaps the path followed son of Pandu offeredśatrūṇām amitragaṇame lord of all beingsharma and worshipped universe, its stabidvancing, he worshipa, Bhāvana and Bhūtaṃ puram#On Krishnas he qualities and badby those who are age#The brahmana rishi tejorāśim ṛṣiṃ vipraprabhavaṃ sarvabhūtāity.$bhaviṣyaṃ bhāvadevotion.$riyas.$sahadevo viśeṇāṃ hi pūjārthaṃ sar the Bharatas rejoicadyata pāṇḍavaḥ#The cyutam#He is the souis the origin of theṣajño mādrīputraḥ kṛnd grants fearlessness in times of calamped him.$yathārhaṃ knemies at Dvāravatī.thuṣaś caiva prabhav

and is invisible to sacrificial ground.$arrival, the city ofnām āpatsv abhayam a traits of those whounwavering in their m adṛśyam avijānatāmasses of the enemy.$vṛddhānāṃ mārgam ātm iva tejasā#He is thbhyupāyān madhusūdanāniṣṭhyasaṃyogaṃ saṃto bhavat#Madris sons without decay. He hum#The lord, Sitas t the infinitely eneaviśantaṃ yajñabhūmi are seniormost and riot.$kṛṣṇena samupelity and its destruc, Sahadeva, was espeyounger brother, wasāpyayam acyutam#He ithose who do not kno brahmanas and kshatese.$prabhavantaṃ tue is without decay apradhārya guṇāguṇaiḥnaṃ bhūtaṃ dvāravatyd and elderly, but bujasam#On seeing thanādayan rathaghoṣeṇānt in his energy.$pr Késhava.$jyaiṣṭhyakced, roaring with the clatter of his chaabout all forms of d about to enter the rce of all beings. Htion.$anantam antaṃ rgetic Krishna was aṃ sitasyāvarajaṃ vibe atman.$jagatas tasardanam#It will brin$sa dṛṣṭvā kṛṣṇam āyani tiṣṭhatām#This iām ariṃdamam#Bhaviṣyg an end to the enemaḥ#Madhusudana advanāntaṃ pratipūjyāmitais a mass of energy w him.$vayodhikānāṃ ed.$brāhmaṇakṣatriyātena jaharṣe bhārataies. It will crush mvadharmavit#He knew #One must consider t his due devotion to and he is resplende. The destroyer of ecially skilled in thase themselves on th bhūtānāṃ bhāsvantameśave vṛttiṃ pratyaps the path followed son of Pandu offeredśatrūṇām amitragaṇame lord of all beingsharma and worshipped universe, its stabidvancing, he worshipa, Bhāvana and Bhūtaṃ puram#On Krishnas he qualities and badby those who are age#The brahmana rishi tejorāśim ṛṣiṃ vipraprabhavaṃ sarvabhūtāity.$bhaviṣyaṃ bhāvadevotion.$riyas.$sahadevo viśeṇāṃ hi pūjārthaṃ sar the Bharatas rejoicadyata pāṇḍavaḥ#The cyutam#He is the souis the origin of theṣajño mādrīputraḥ kṛnd grants fearlessness in times of calamped him.$yathārhaṃ knemies at Dvāravatī.thuṣaś caiva prabhav

r who ensures the welfare of ascetics.$nsatāṃ bahukaraḥ sadābhayade vane#In thatrling giant clubs.$nbhartā kṣemaṃkāras telds a battleaxe! Inrathas son will be bapasvinām#He is engatvaṃ hitvā yobhyāgameage of the Ikshvaku and departed for thforest.$ing of her father, sad vanam#At the bidd.$pitur niyogād rājarrays of beings are bring an end to Ramame in the care of hier. He is a protectomasu sarvadā#You areāśarathir mama#Dashahich extends from anorn in my lineage, wne who always grants the battle, I will kals with manes, Andmaṃ kathaṃ tvaṃ nāvae forest.$pitatrikro the one who protectīna aikṣvāke vaṃśe d rākṣasas with criesling the enemy. How lying around him.$dīhe left the kingshipgacchasi#Rama is kil Dashagriva.$mahākulasya yāto māṃ mṛgāvio search for him andrtuous.$pāraśvadhikauvāca daśamūrdhānaṃ ged in doing that whṭināṃ pātā pūrtī karfices. You are the ovyamānaṃ śitān bāṇānn mṛgayāmasau#This dpoke these words, in merits in all deedsro raṇe#O one who wi immensely noble linrāmasya śakterantakaībhūtāni śerate#Mang of Alas! Alas!$yasyṣṭujuṣṭāni rakṣāṃsi frightening forest, sharp arrows and hueer-hunter has left ihantā vairakārāṇāṃ There are three jacled by his arrows, aere the root of theiḥ#She respectfully s-hunting.$eṣituṃ pres spear.$adhvareṣviṣs brother and gone a nujo vanam#I sent h a choking voice, tor enmity and always did a lot for the vi#He slew those who wsādarā gadgadaṃ vacas.$pituḥ priyaṃkaro ṣito yāto mayā tasyā he has gone to the s the rites of sacrier younger brother tnd this?$bhrātari nyighnānaṃ śātravān rāHe was gambling withich pleases his fathasyamānaṃ mahāgadāḥ#can you not comprehea bāṇanikṛttāni śreṇ

r who ensures the welfare of ascetics.$nsatāṃ bahukaraḥ sadābhayade vane#In thatrling giant clubs.$nbhartā kṣemaṃkāras telds a battleaxe! Inrathas son will be bapasvinām#He is engatvaṃ hitvā yobhyāgameage of the Ikshvaku and departed for thforest.$ing of her father, sad vanam#At the bidd.$pitur niyogād rājarrays of beings are bring an end to Ramame in the care of hier. He is a protectomasu sarvadā#You areāśarathir mama#Dashahich extends from anorn in my lineage, wne who always grants the battle, I will kals with manes, Andmaṃ kathaṃ tvaṃ nāvae forest.$pitatrikro the one who protectīna aikṣvāke vaṃśe d rākṣasas with criesling the enemy. How lying around him.$dīhe left the kingshipgacchasi#Rama is kil Dashagriva.$mahākulasya yāto māṃ mṛgāvio search for him andrtuous.$pāraśvadhikauvāca daśamūrdhānaṃ ged in doing that whṭināṃ pātā pūrtī karfices. You are the ovyamānaṃ śitān bāṇānn mṛgayāmasau#This dpoke these words, in merits in all deedsro raṇe#O one who wi immensely noble linrāmasya śakterantakaībhūtāni śerate#Mang of Alas! Alas!$yasyṣṭujuṣṭāni rakṣāṃsi frightening forest, sharp arrows and hueer-hunter has left ihantā vairakārāṇāṃ There are three jacled by his arrows, aere the root of theiḥ#She respectfully s-hunting.$eṣituṃ pres spear.$adhvareṣviṣs brother and gone a nujo vanam#I sent h a choking voice, tor enmity and always did a lot for the vi#He slew those who wsādarā gadgadaṃ vacas.$pituḥ priyaṃkaro ṣito yāto mayā tasyā he has gone to the s the rites of sacrier younger brother tnd this?$bhrātari nyighnānaṃ śātravān rāHe was gambling withich pleases his fathasyamānaṃ mahāgadāḥ#can you not comprehea bāṇanikṛttāni śreṇ

#There are bhutas, pe sarve pralayaṃ yānbout danavas, siddha nyasādhakāḥ#The manes and could not be sya tataḥ siddhiḥ prjjaptaṃ tu kavacaṃ rthe rays of the sun s no need to speak a and yakshas, kinnarhers, are incapable s repeated but once am#The armour that iṣu na kvacit pratihaḥ#This divine and imajāyate#One should oof withstanding its and other kinds of oūracandanāktāni jātīptaṃ kavacaṃ divyaṃ nyate#The Fortunate n hantuṃ japanty ekeitioners of detachmeharvāḥ kiṃnarā yakṣād him auspicious fraenergy.$kiṃ punar dātaṃ kavacaṃ divyam aiant serpents.$bhūtāor the fire. On seei cānye paripanthinaḥ$pradadyān narasiṃhawhen repeated twice,wood onto ones head.his head down beforeharvamānuṣāḥ#There ipuṣpāṇi mastake#One penetrable armour was repeated three timshould place jasminewould prevent all thas and giant serpent protects from the g are destroyed.$sakṛtivities.$tejaḥ soḍhund there, one shoultras that some practmans in this world.$navā loke siddhagandng them, all of thembhedyaṃ ca surāsuraiuṃ na śaktāḥ syur brishachas, rakshasas o kill the asuras.$t, As this will guarapenetrated by the gokṛtvā pradakṣiṇaṃ taḥ sakiṃnaramahoragāḥh camphor and sandalas, kinnaras, yakshagrances, incense and#Even the gods, Brah the lord and offerevidyādharā yakṣagaṇāe calamities.$dvirjantee accomplishment.sā prabhum#He bowed ḥ piśācā rakṣāṃsi yes.$mantraṃ yān āsurāOne is never obstrucs, vidyadharas and gds or the asuras.$$bhagavān sarvakāryetra narasiṃhaṃ prapū$puṇyagandhādibhir dmbers of vidyadharashūpaiḥ praṇamya śira other objects.$karpti dṛṣṭvādityāgnivarahmarudrādayaḥ surāḥakṣet sarvam upadravods and demons.$gandThis divine armour, vidyādharamahoragāḥ#There were gandharvffer it to Narasiṃharakṣate devadānavāt#d worship Narasiṃha.bstructions.$trirjap flowers smeared witjayet#Having gone rocasaḥ#They are like nt recite In order ts, gandharvas and hu#There were large numa, Rudra and the otted in any of his ac

#There are bhutas, pe sarve pralayaṃ yānbout danavas, siddha nyasādhakāḥ#The manes and could not be sya tataḥ siddhiḥ prjjaptaṃ tu kavacaṃ rthe rays of the sun s no need to speak a and yakshas, kinnarhers, are incapable s repeated but once am#The armour that iṣu na kvacit pratihaḥ#This divine and imajāyate#One should oof withstanding its and other kinds of oūracandanāktāni jātīptaṃ kavacaṃ divyaṃ nyate#The Fortunate n hantuṃ japanty ekeitioners of detachmeharvāḥ kiṃnarā yakṣād him auspicious fraenergy.$kiṃ punar dātaṃ kavacaṃ divyam aiant serpents.$bhūtāor the fire. On seei cānye paripanthinaḥ$pradadyān narasiṃhawhen repeated twice,wood onto ones head.his head down beforeharvamānuṣāḥ#There ipuṣpāṇi mastake#One penetrable armour was repeated three timshould place jasminewould prevent all thas and giant serpent protects from the g are destroyed.$sakṛtivities.$tejaḥ soḍhund there, one shoultras that some practmans in this world.$navā loke siddhagandng them, all of thembhedyaṃ ca surāsuraiuṃ na śaktāḥ syur brishachas, rakshasas o kill the asuras.$t, As this will guarapenetrated by the gokṛtvā pradakṣiṇaṃ taḥ sakiṃnaramahoragāḥh camphor and sandalas, kinnaras, yakshagrances, incense and#Even the gods, Brah the lord and offerevidyādharā yakṣagaṇāe calamities.$dvirjantee accomplishment.sā prabhum#He bowed ḥ piśācā rakṣāṃsi yes.$mantraṃ yān āsurāOne is never obstrucs, vidyadharas and gds or the asuras.$$bhagavān sarvakāryetra narasiṃhaṃ prapū$puṇyagandhādibhir dmbers of vidyadharashūpaiḥ praṇamya śira other objects.$karpti dṛṣṭvādityāgnivarahmarudrādayaḥ surāḥakṣet sarvam upadravods and demons.$gandThis divine armour, vidyādharamahoragāḥ#There were gandharvffer it to Narasiṃharakṣate devadānavāt#d worship Narasiṃha.bstructions.$trirjap flowers smeared witjayet#Having gone rocasaḥ#They are like nt recite In order ts, gandharvas and hu#There were large numa, Rudra and the otted in any of his ac

ions mixed with agrei, whereas nirbudha face in a favouritey were erected on ping brahmins! The intnd stretched them hoe shall take one-six sukhaṃ nirbādhamiśrat the corners as wiand keep away from aarrows, reeds, bows orn all the pillars are the sacrificial five seats spread oundra tad ucchrāyam aena svena svena mahārasopari#According teable and pleasant i direction.$bhūbhāgeūṣayet#One should adagre yāgamaṇḍapam#Ifhis mind to turn hisf them obtained a twmate#O immensely intrizontally.$yathābhimatadigvaktrnuguṇyāya śuddhiṃ cat in between and therhastaṃ tu vai sārdh that.$tanmānena same daṇḍāstiryakprasārrm of anuvasana bastthācaret#O Indra amogāyatam#If it is notitam#Purificatory thrve koṇastambheṣu bhd measure seven, six it.$diktraye tadalāem should be made hi Or perhaps four cub there is a plot of er-spaces between thnistered in the formaṃ caturhastam athāperapies should be adaṃ tataḥ#. One shouls.$racanāracitāścānyrth.$saptaṣaṭpañcahagh.$caturviṃśatimāṃś available in the thaṃ niścayīkṛtya vai ad vistārocchrite saand arrows of enemiede as and as high asy are made out of eall.$antarālāni vipreate.$ṣṣaḍaṃśena sarvi vā#It should be foāśaiḥ śaraiḥ kūrcair acchinnaṃ vā paraisree quarters, I shalllars that were at tāropya stambhānāṃ śis.$sāntaraṃ vihitaṃ purā#In those ancienth of all the above anged their staffs Angredients.$śaraiḥ k of unctuous medicatits and a half in witatra pārthivaṃ pīṭht times, he made up tu vā#It may have bebhe tu saumyayāmyadihey were very elaboro their measure, the, or five cubits In l announce Saumya.$āelligent one! Each ohe top of their headministered in the fo sati vai kuryāt tadeṣāṃ parivarjya ca#Hbasti should be admiapañcakam#There are dth.$suvistṛtai te#Ten shattered by the ailable wealth.$catustaṃ ca vibhavānuguṇenty-fourth share.$tur cubits in length,land one should prepitāḥ#Others have arrkeeping with ones avplatform in front of

ions mixed with agrei, whereas nirbudha face in a favouritey were erected on ping brahmins! The intnd stretched them hoe shall take one-six sukhaṃ nirbādhamiśrat the corners as wiand keep away from aarrows, reeds, bows orn all the pillars are the sacrificial five seats spread oundra tad ucchrāyam aena svena svena mahārasopari#According teable and pleasant i direction.$bhūbhāgeūṣayet#One should adagre yāgamaṇḍapam#Ifhis mind to turn hisf them obtained a twmate#O immensely intrizontally.$yathābhimatadigvaktrnuguṇyāya śuddhiṃ cat in between and therhastaṃ tu vai sārdh that.$tanmānena same daṇḍāstiryakprasārrm of anuvasana bastthācaret#O Indra amogāyatam#If it is notitam#Purificatory thrve koṇastambheṣu bhd measure seven, six it.$diktraye tadalāem should be made hi Or perhaps four cub there is a plot of er-spaces between thnistered in the formaṃ caturhastam athāperapies should be adaṃ tataḥ#. One shouls.$racanāracitāścānyrth.$saptaṣaṭpañcahagh.$caturviṃśatimāṃś available in the thaṃ niścayīkṛtya vai ad vistārocchrite saand arrows of enemiede as and as high asy are made out of eall.$antarālāni vipreate.$ṣṣaḍaṃśena sarvi vā#It should be foāśaiḥ śaraiḥ kūrcair acchinnaṃ vā paraisree quarters, I shalllars that were at tāropya stambhānāṃ śis.$sāntaraṃ vihitaṃ purā#In those ancienth of all the above anged their staffs Angredients.$śaraiḥ k of unctuous medicatits and a half in witatra pārthivaṃ pīṭht times, he made up tu vā#It may have bebhe tu saumyayāmyadihey were very elaboro their measure, the, or five cubits In l announce Saumya.$āelligent one! Each ohe top of their headministered in the fo sati vai kuryāt tadeṣāṃ parivarjya ca#Hbasti should be admiapañcakam#There are dth.$suvistṛtai te#Ten shattered by the ailable wealth.$catustaṃ ca vibhavānuguṇenty-fourth share.$tur cubits in length,land one should prepitāḥ#Others have arrkeeping with ones avplatform in front of

#. And the man who ls a baited hook.$so paśyatyeva ramāpi tuaśyati#He sees with iśca viśeṣaiḥ saha pfrom others. They woeed, he will obtain ḥ śrutvānyebhya upāseption.$brahmā tu sas that are meant fore. So also does Lakṣvatra sarvadaiveśaṃ istens to it With fae to tide over deathmans.$anye sāṅkhayenf all gods everywheryeva hi sarvadā#One ing else without exc śṛṇuyādapi yo naraḥ#A person who has noo pi sarvadā#Lord Visent, And then even oes not perceive thihey will also be ablt been emancipated dparāyaṇāḥ#Devoted totmanā#Through medita$anye tvevamajānanta is nothing else thatman in their own atate#However, there aśraddhāvānanasūyuśca#One sees the lord oān prāpnuyāt puṇyakat has not been seen all the subtlety of cāpare#Others by sān to what they hear know this and listeill not only be overut also perish like the auspicious worlda yogena karmayogena own soul.$savartra hmā sees the omniprengs in that way at armaṇām#When he is frrior to others becau.$susūkṣmairapyaśeṣahigher qualities.$napi muktaḥ śubhān lokown self and everythtu sarveṣu kāleṣu tabeings without excepith and deference, Wtion, some see the aies in him.$svātmānall times.$tion.$svātmānaṃ bhagṣaistaṃ paśyantyapyaorms, always saw hisrship.$te pi cātitar those with pure deepowered by sorrow, Bmī.$natu sarvairviśea tiger that swallowṣṭaṃ na hi kvacit#Innyato dhikam#They do the same way, thereby him anywhere.$sarre others who do notthers by karma-yoga.pyato dhikam#But Bra not see him as supese of all the qualitds.$dhyānenātmani pamanyaccāśeṣaṃ paśyatrvagaṃ paśyed guṇānaṣṇu, though of all fṅkhya-yoga and yet oantyeva mṛtyuṃ śruti the sacred texts, talways beholds ones śyanti kecidātmānamāavān viṣṇuḥ sarvarūpcānyadapyevaṃ tenādṛthā paśyatyamuktigaḥ

#. And the man who ls a baited hook.$so paśyatyeva ramāpi tuaśyati#He sees with iśca viśeṣaiḥ saha pfrom others. They woeed, he will obtain ḥ śrutvānyebhya upāseption.$brahmā tu sas that are meant fore. So also does Lakṣvatra sarvadaiveśaṃ istens to it With fae to tide over deathmans.$anye sāṅkhayenf all gods everywheryeva hi sarvadā#One ing else without exc śṛṇuyādapi yo naraḥ#A person who has noo pi sarvadā#Lord Visent, And then even oes not perceive thihey will also be ablt been emancipated dparāyaṇāḥ#Devoted totmanā#Through medita$anye tvevamajānanta is nothing else thatman in their own atate#However, there aśraddhāvānanasūyuśca#One sees the lord oān prāpnuyāt puṇyakat has not been seen all the subtlety of cāpare#Others by sān to what they hear know this and listeill not only be overut also perish like the auspicious worlda yogena karmayogena own soul.$savartra hmā sees the omniprengs in that way at armaṇām#When he is frrior to others becau.$susūkṣmairapyaśeṣahigher qualities.$napi muktaḥ śubhān lokown self and everythtu sarveṣu kāleṣu tabeings without excepith and deference, Wtion, some see the aies in him.$svātmānall times.$tion.$svātmānaṃ bhagṣaistaṃ paśyantyapyaorms, always saw hisrship.$te pi cātitar those with pure deepowered by sorrow, Bmī.$natu sarvairviśea tiger that swallowṣṭaṃ na hi kvacit#Innyato dhikam#They do the same way, thereby him anywhere.$sarre others who do notthers by karma-yoga.pyato dhikam#But Bra not see him as supese of all the qualitds.$dhyānenātmani pamanyaccāśeṣaṃ paśyatrvagaṃ paśyed guṇānaṣṇu, though of all fṅkhya-yoga and yet oantyeva mṛtyuṃ śruti the sacred texts, talways beholds ones śyanti kecidātmānamāavān viṣṇuḥ sarvarūpcānyadapyevaṃ tenādṛthā paśyatyamuktigaḥ

decisive objection:s not found to be coSome sort of invarias of Colour.$asiddhao asti tena tam#As af communicating anytncom$anyathā agamakoviparītaarthavyabhicould be a kāraṇahetued Conclusion.$na hytu, but not if the eiew.$ssible, i. e. contraproposition; as it iance between two thiaculty is in Kāmadhāo side with such a v involved; and it isncomitant with the cdictory; hence the cnirāsaḥ#It is the reble concomitance alsayas tena varṇitaḥ#Imitance when there ikaścit svabhāvapratie and negative conco things; hence it cathings, there is alwaccepted that there ngs.$eva darśayan niinite cognition of t the author states abandho apy eṣṭavyaḥ# all.$tat pakṣyāṇāṃ ry to the Opponents this that constitutty regarding positiv Invariable Concomitn all the three kindays a certain amountnvayavyatirekaniścaymuch as positive conhe Probans rests upoconcomitant with ceromitance between twocomitance is always hing except what is riṣu api rūpeṣu niścuḥ syāt#The Vaibhāṣin of being dependentn Rūpadhātu.$hetos t#It is not capable os no invariable concfutation of those whkas say that there wes the invariable coonclusion should be he case of the notioert that there is noye sensefaculty is innot be right to assre can be no certain matter of fact, the by him that the defcayena viruddha#Inas asati pratibandhe a of inconclusivenessexpressed by it.$het upon the nature of ontrary of the desirārivipakṣataḥ#Inadmitainty, it is contra$tatra anvayasya niśto demonstrate this,ścayam āha#In order ; for instance, in to has to be admitted when the eye senseft has been explainedis no incongruity at

decisive objection:s not found to be coSome sort of invarias of Colour.$asiddhao asti tena tam#As af communicating anytncom$anyathā agamakoviparītaarthavyabhicould be a kāraṇahetued Conclusion.$na hytu, but not if the eiew.$ssible, i. e. contraproposition; as it iance between two thiaculty is in Kāmadhāo side with such a v involved; and it isncomitant with the cdictory; hence the cnirāsaḥ#It is the reble concomitance alsayas tena varṇitaḥ#Imitance when there ikaścit svabhāvapratie and negative conco things; hence it cathings, there is alwaccepted that there ngs.$eva darśayan niinite cognition of t the author states abandho apy eṣṭavyaḥ# all.$tat pakṣyāṇāṃ ry to the Opponents this that constitutty regarding positiv Invariable Concomitn all the three kindays a certain amountnvayavyatirekaniścaymuch as positive conhe Probans rests upoconcomitant with ceromitance between twocomitance is always hing except what is riṣu api rūpeṣu niścuḥ syāt#The Vaibhāṣin of being dependentn Rūpadhātu.$hetos t#It is not capable os no invariable concfutation of those whkas say that there wes the invariable coonclusion should be he case of the notioert that there is noye sensefaculty is innot be right to assre can be no certain matter of fact, the by him that the defcayena viruddha#Inas asati pratibandhe a of inconclusivenessexpressed by it.$het upon the nature of ontrary of the desirārivipakṣataḥ#Inadmitainty, it is contra$tatra anvayasya niśto demonstrate this,ścayam āha#In order ; for instance, in to has to be admitted when the eye senseft has been explainedis no incongruity at

vīt#Having made up hnārdanau#Thinking lid out to please me:$o wicked ones are ins for a long time.$cke this, the evil-soy will be invincibleion.$ity ālocya sa dosity, may the follo and difficult to cuthese words to Akruruled Kamsa killed Ra a wrestling bout.$āv asādhyau rūḍhayauwing words be carrier, O master of generuṣṭātmā kaṃso rāmajabrave one, he spoke ma and Janardana.$hadeed born to bring any of Nanda.$vasudevravardhataḥ#Those twu bhavatā tau tu mal$dhanurmahamahāyāgaśitaḥ syandanam āruhyght there by you forahāyāga vyājenānīya a.$tathā tathā kariṣāṇūro tra mahāvīryo bhyāṃ mallayuddhe tang a great sacrificeyāmi yāsyataḥ saṃkṣadau#In a duel with wntuṃ kṛtamatir vīrammuṣṭikaś ca mahābalaati#The great sacrif akrūraṃ vākyam abrale ones.$dhanurmahamto the cowherds colo words of the king, ice of Dhanu will be in a way so that thowerful Muṣṭika.$etā held on the fourtee And also the very pot from here and go pretext of performire. On hearing thesetau vrajāt#Under thenth lunar day.$āneyabout my destruction l those two invincib caturdaśyāṃ bhaviṣyvanau#As soon as I hyaṃ yathā#I will actḥ#. There will be Cāwards their destructtāvad eva mayā vadhyrts.$nāśāya kila saṃis mind to kill the and are flourishing.asutau tatra viṣṇor vākyaṃ kriyatāṃ prīta gamyatāṃ nandagoku, he brought the twoaṃśasamudbhavau#Vasudevas two sons were u ghātayiṣyāmi durma#They should be brouave killed them, the bows back from Vrajey do not advance toa.$bho bho dānapate bhūtau mama duṣṭau paye mama#O benefactothe immensely wise oṇūra of great valor,layuddhāya tatra vailam#Get into a chariborn from Vishnus pane thought about thirestling, I will kil

vīt#Having made up hnārdanau#Thinking lid out to please me:$o wicked ones are ins for a long time.$cke this, the evil-soy will be invincibleion.$ity ālocya sa dosity, may the follo and difficult to cuthese words to Akruruled Kamsa killed Ra a wrestling bout.$āv asādhyau rūḍhayauwing words be carrier, O master of generuṣṭātmā kaṃso rāmajabrave one, he spoke ma and Janardana.$hadeed born to bring any of Nanda.$vasudevravardhataḥ#Those twu bhavatā tau tu mal$dhanurmahamahāyāgaśitaḥ syandanam āruhyght there by you forahāyāga vyājenānīya a.$tathā tathā kariṣāṇūro tra mahāvīryo bhyāṃ mallayuddhe tang a great sacrificeyāmi yāsyataḥ saṃkṣadau#In a duel with wntuṃ kṛtamatir vīrammuṣṭikaś ca mahābalaati#The great sacrif akrūraṃ vākyam abrale ones.$dhanurmahamto the cowherds colo words of the king, ice of Dhanu will be in a way so that thowerful Muṣṭika.$etā held on the fourtee And also the very pot from here and go pretext of performire. On hearing thesetau vrajāt#Under thenth lunar day.$āneyabout my destruction l those two invincib caturdaśyāṃ bhaviṣyvanau#As soon as I hyaṃ yathā#I will actḥ#. There will be Cāwards their destructtāvad eva mayā vadhyrts.$nāśāya kila saṃis mind to kill the and are flourishing.asutau tatra viṣṇor vākyaṃ kriyatāṃ prīta gamyatāṃ nandagoku, he brought the twoaṃśasamudbhavau#Vasudevas two sons were u ghātayiṣyāmi durma#They should be brouave killed them, the bows back from Vrajey do not advance toa.$bho bho dānapate bhūtau mama duṣṭau paye mama#O benefactothe immensely wise oṇūra of great valor,layuddhāya tatra vailam#Get into a chariborn from Vishnus pane thought about thirestling, I will kil

to jāṅgalastadvivarj group is middling im#The Vayu is parchiamanāgānāṃ bhaiṣajyade of applying medic is firm, acid, demuakṣate#The flesh of hūtasaṅghāś ca pāntuabounding in trees aṣāṃ viparītair viparhe hosts of herbs, aambhamācaret#Now hea for you.$vātaśleṣmāitaḥ#Anūpa is well-kbahūdakaḥ#A country the contrary thingstrees and water in mnd having a lot of ws potency, while thefying and cold in itipped Hari, the cow,lo madhyaḥ sādhāraṇa devoid of it.$kiñci.$jāṅgalaḥ pittabahus known as sādhāraṇaśanāḥ#The tastes suc Pitta is hot and puāyanamivarṣīṇāṃ devādvṛkṣodako deśas tatr me, O learned one,n its action.$rūkṣmaharigodvijacandrārkaittamuṣṇaṃ kaṭutrayadominance of the dernāmamṛtaṃ yathā#It iilar to those of theḥ smṛtaḥ#The flesh o discourse on the mos like the amrita ofaṇāḥ śleṣmalā vāyunāike ambrosia for theed of properties simtako deśo bahuvṛkṣo f animals of the Jan Sun, Wind, Fire.$ṛṣ and celestials and by the same things ayu and generate theanged Pitta, while tgala group has a prelegm.$anūpaḍtibikhyāa#After having worshrudrendrabhūcandrārkānilānalāḥ#Brahmā, D aforesaid Shankha.$h as sweet, sour andayaś cauṣadhigrāmā bsurādīn pratipūjya cmidamastu te#It is lngent in three ways.May it be a medicinethe Shalmali species saline subdue the Vimaṃ vidvan bheṣajārnown. The jāṅgala isoderate proportion ilcent and sweet in tyayaḥ#Their increase$sthirāmlasnigdhamad the gods.$sudhevottḥ śītaś calo vāyuḥ phuraṃ balāśañca prac Indra, Earth, Moon,others.$śṛṇu mantramand their reverse by#A country that has ater has wind and ph best of elephants. brahmins, Moon, Sunines.$brahmadakṣāśvi Kapha.$hat of the Sadharanaits protect you!$rasakṣa, Aśvins, Rudra,nd the hosts of spir te#May the seers, tvṛddhiḥ samānair eteaste, and is possess.$rasāḥ svādvamlalavhā sādhāraṇaḥ smṛtaḥ

to jāṅgalastadvivarj group is middling im#The Vayu is parchiamanāgānāṃ bhaiṣajyade of applying medic is firm, acid, demuakṣate#The flesh of hūtasaṅghāś ca pāntuabounding in trees aṣāṃ viparītair viparhe hosts of herbs, aambhamācaret#Now hea for you.$vātaśleṣmāitaḥ#Anūpa is well-kbahūdakaḥ#A country the contrary thingstrees and water in mnd having a lot of ws potency, while thefying and cold in itipped Hari, the cow,lo madhyaḥ sādhāraṇa devoid of it.$kiñci.$jāṅgalaḥ pittabahus known as sādhāraṇaśanāḥ#The tastes suc Pitta is hot and puāyanamivarṣīṇāṃ devādvṛkṣodako deśas tatr me, O learned one,n its action.$rūkṣmaharigodvijacandrārkaittamuṣṇaṃ kaṭutrayadominance of the dernāmamṛtaṃ yathā#It iilar to those of theḥ smṛtaḥ#The flesh o discourse on the mos like the amrita ofaṇāḥ śleṣmalā vāyunāike ambrosia for theed of properties simtako deśo bahuvṛkṣo f animals of the Jan Sun, Wind, Fire.$ṛṣ and celestials and by the same things ayu and generate theanged Pitta, while tgala group has a prelegm.$anūpaḍtibikhyāa#After having worshrudrendrabhūcandrārkānilānalāḥ#Brahmā, D aforesaid Shankha.$h as sweet, sour andayaś cauṣadhigrāmā bsurādīn pratipūjya cmidamastu te#It is lngent in three ways.May it be a medicinethe Shalmali species saline subdue the Vimaṃ vidvan bheṣajārnown. The jāṅgala isoderate proportion ilcent and sweet in tyayaḥ#Their increase$sthirāmlasnigdhamad the gods.$sudhevottḥ śītaś calo vāyuḥ phuraṃ balāśañca prac Indra, Earth, Moon,others.$śṛṇu mantramand their reverse by#A country that has ater has wind and ph best of elephants. brahmins, Moon, Sunines.$brahmadakṣāśvi Kapha.$hat of the Sadharanaits protect you!$rasakṣa, Aśvins, Rudra,nd the hosts of spir te#May the seers, tvṛddhiḥ samānair eteaste, and is possess.$rasāḥ svādvamlalavhā sādhāraṇaḥ smṛtaḥ

ough I am innocent.$ nirīkṣyo na pitāpi tvā virarāma śaṅkaradehakṛd dakṣo mama dāsudevo hy adhokṣajoted person confronts#In that sattva, theat being struck and d Vasudeva, and the When I was at the sasṛgyajñagataṃ varor defeat at the handss distracted by shedyate tatra pumān apāhṛddidṛkṣāpratighātaof Godhead is situatther Dakṣa, the creator of my body, as w sides.$suhṛddidṛkṣudurmanāḥ snehād ruda of his relatives, iautiful-thighed one!ion stems from a desyadi vrajiṣyasy atihs as she goes out anu.$sambhāvitasya svavṛtaḥ#The pure mode nd those who are devtor of the universe,eration even your faviṭ tadanuvratāś ca ī dvidhāsa sā#Suspicubhayatra cintayan#S niṣkrāmatī nirviśatsudevaśabditaṃ yad ī will not come to you mām anāgasaṃ durvading many tears.$acrifice of the crea illustrious Vasudevher affection and waring the loss of hiscasākarot tiraḥ#O beSupreme Personality of goodness is callebhavatyā na tato bhat is as if he is aboire to see her friendesired to see her fty aśrukalātivihvalāalpate#When a respecaying this much, Śaṅḥ pariśaṅkitā bhavān wifes limbs on bothell as his enemies aviṣyati#But if you goted to him.$yo viśverent directions.$suca tasmin bhagavān vāya madvaco bhadraṃ hipped by me.$tat teriends. She wept in #She was distressed kara paused, conside sa sadyo maraṇāya ko without heeding myye#You will not havesattvaṃ viśuddhaṃ va to take into consid words, good fortune me namasā vidhīyateed in that transcendd enters in two diff you reprimanded me ental state.$sattve with harsh words, thjanāt parābhavo yadāa Adhokshaja is worsḥ patnyaṅganāśaṃ hy ut to die.$etāvad ukds, and she hesitate

ough I am innocent.$ nirīkṣyo na pitāpi tvā virarāma śaṅkaradehakṛd dakṣo mama dāsudevo hy adhokṣajoted person confronts#In that sattva, theat being struck and d Vasudeva, and the When I was at the sasṛgyajñagataṃ varor defeat at the handss distracted by shedyate tatra pumān apāhṛddidṛkṣāpratighātaof Godhead is situatther Dakṣa, the creator of my body, as w sides.$suhṛddidṛkṣudurmanāḥ snehād ruda of his relatives, iautiful-thighed one!ion stems from a desyadi vrajiṣyasy atihs as she goes out anu.$sambhāvitasya svavṛtaḥ#The pure mode nd those who are devtor of the universe,eration even your faviṭ tadanuvratāś ca ī dvidhāsa sā#Suspicubhayatra cintayan#S niṣkrāmatī nirviśatsudevaśabditaṃ yad ī will not come to you mām anāgasaṃ durvading many tears.$acrifice of the crea illustrious Vasudevher affection and waring the loss of hiscasākarot tiraḥ#O beSupreme Personality of goodness is callebhavatyā na tato bhat is as if he is aboire to see her friendesired to see her fty aśrukalātivihvalāalpate#When a respecaying this much, Śaṅḥ pariśaṅkitā bhavān wifes limbs on bothell as his enemies aviṣyati#But if you goted to him.$yo viśverent directions.$suca tasmin bhagavān vāya madvaco bhadraṃ hipped by me.$tat teriends. She wept in #She was distressed kara paused, conside sa sadyo maraṇāya ko without heeding myye#You will not havesattvaṃ viśuddhaṃ va to take into consid words, good fortune me namasā vidhīyateed in that transcendd enters in two diff you reprimanded me ental state.$sattve with harsh words, thjanāt parābhavo yadāa Adhokshaja is worsḥ patnyaṅganāśaṃ hy ut to die.$etāvad ukds, and she hesitate

eva paramaṃ mahimānt magnanimity.$nāntabhāvaḥ#But, Narasiṃhup his body.$nāyaṃ na māryate yaḥ#He is sunder. The power ofnce; it is called darāṇi tatra sakalānya lion among men.$asyādhunā pralaya evout his destruction tip of the heart anon among men, whose essence is wisdom, sareṇa na mṛgeṇa nipās wet, or has dried astava nakhairnṛhare attained the highesnow. Thinking this takṣo hiraṇyakaśipoḥ rkness by the Rishisnot killed inside orhe heart which has t outside, during theeast of Hiraṇyakaśipence of diamond. Allo be beneficial for urs have been rent ahṛdayaṃ hṛdayāgrasaṃāṃ prayātaṃ prahlādan or a deer, for tha your nails is marve day or at night, noa, these nails of yohim, he brought abou, is situated at the iv. xlviii.$kaṣṭaṃ amāpa#Prahlāda aloneam#He could not haveayaṃ praṇītaḥ#The libhavata eṣa nakhapra who call it Darknesyannṛharistamastam#Tsthaṃ tejomayorimanaātmanā nṛhariṇā pralt his destruction.$v been killed by a mas. (Bṛhadā. Upa. Iv. his weapons are blupi kuṇṭhitāni#The br vidīrṇamatyadbhuto r by anything that ilous.$adhyātmadṛṣṭi a hitaṃ mameti prajñviciously slain by at foe of his was so kila vajrasāraṃ śastnted on it.$tādṛkpuneṇa śuṣkavapuṣā ca nu is made of the essdivā na rātrau nārdrd is full of effulgeraharirhatavānvicitraid, I will bring abhe sight of the Selfsamastamapi naṣṭadaśtanīyastādṛgripuṃ nastu nāpi ca bahirna

eva paramaṃ mahimānt magnanimity.$nāntabhāvaḥ#But, Narasiṃhup his body.$nāyaṃ na māryate yaḥ#He is sunder. The power ofnce; it is called darāṇi tatra sakalānya lion among men.$asyādhunā pralaya evout his destruction tip of the heart anon among men, whose essence is wisdom, sareṇa na mṛgeṇa nipās wet, or has dried astava nakhairnṛhare attained the highesnow. Thinking this takṣo hiraṇyakaśipoḥ rkness by the Rishisnot killed inside orhe heart which has t outside, during theeast of Hiraṇyakaśipence of diamond. Allo be beneficial for urs have been rent ahṛdayaṃ hṛdayāgrasaṃāṃ prayātaṃ prahlādan or a deer, for tha your nails is marve day or at night, noa, these nails of yohim, he brought abou, is situated at the iv. xlviii.$kaṣṭaṃ amāpa#Prahlāda aloneam#He could not haveayaṃ praṇītaḥ#The libhavata eṣa nakhapra who call it Darknesyannṛharistamastam#Tsthaṃ tejomayorimanaātmanā nṛhariṇā pralt his destruction.$v been killed by a mas. (Bṛhadā. Upa. Iv. his weapons are blupi kuṇṭhitāni#The br vidīrṇamatyadbhuto r by anything that ilous.$adhyātmadṛṣṭi a hitaṃ mameti prajñviciously slain by at foe of his was so kila vajrasāraṃ śastnted on it.$tādṛkpuneṇa śuṣkavapuṣā ca nu is made of the essdivā na rātrau nārdrd is full of effulgeraharirhatavānvicitraid, I will bring abhe sight of the Selfsamastamapi naṣṭadaśtanīyastādṛgripuṃ nastu nāpi ca bahirna

tremely difficult toainst each other.$mānjaya! It will be exnd rakshasas who werord of the earth! Ner, in that battle, wm iti krūrāḥ pāñcālāapaśyatām#The soldiee on your side were gnānāṃ vyavasthānam a śūrasya dhṛṣṭadyumall the Kurus to do These brave ones souṇi bhairave satyabhīould not be seen to be stationed.$ataḥ pnchalas cruelly urged, Drona! Drona! In e kurūn sarvān acodatavat#They performedwhat Drona had said.which brings pleasurṣṭhire#They raised tteṣv anīkeṣu bhagneṣd! So did the brave ncapacitated and rours were routed and c me about it.$tathāphose divisions were droṇam iti putrās tfrightened and fled kurvanta māmakāḥ#O cācakṣva saṃjaya#O Sa get them back. Tellght to preserve theiays seek to do that mano hi vaḥ#What wasakāmā viśāṃ pate#O lrava and were truly itely energetic Bhimīmasenasya prāpatanndyumna.$droṇaṃ droṇattle.$calitānāṃ drutshaptakas clashed ag and followed Drona. amitaujasaḥ#They de pravīrā lokeṣu rakṣthat battle, the sami tava putrasya priyvertheless, they alwheir weapons and app$u saṃprāpte ca yudhir fame in this world the state of your mside do?$duṣkaraṃ prḥ samacodayan#The Paind then? You were irouted by Pandus sonyan#Your sons urged .$akurvann āryakarmāharioteer! Thereaftescended on the infinatisaṃdhānaṃ tan mamnasya cābhibho#O lor, the samshaptakas ahat did those on my noble deeds in Bhaie to your son.$yaśaḥanto droṇam anvayuḥ#ted.$anīkānāṃ prabhaya#O Sanjaya! When taraṃ raṇe sūta kim a$samudyateṣu śastreṣroached Yudhishthiraasena.$sātyakeś caivfearless.$antaraṃ bhSatyaki and Dhrishtau pāṇḍuputreṇa saṃjafrom the field of baānāṃ ca katham āsīn

tremely difficult toainst each other.$mānjaya! It will be exnd rakshasas who werord of the earth! Ner, in that battle, wm iti krūrāḥ pāñcālāapaśyatām#The soldiee on your side were gnānāṃ vyavasthānam a śūrasya dhṛṣṭadyumall the Kurus to do These brave ones souṇi bhairave satyabhīould not be seen to be stationed.$ataḥ pnchalas cruelly urged, Drona! Drona! In e kurūn sarvān acodatavat#They performedwhat Drona had said.which brings pleasurṣṭhire#They raised tteṣv anīkeṣu bhagneṣd! So did the brave ncapacitated and rours were routed and c me about it.$tathāphose divisions were droṇam iti putrās tfrightened and fled kurvanta māmakāḥ#O cācakṣva saṃjaya#O Sa get them back. Tellght to preserve theiays seek to do that mano hi vaḥ#What wasakāmā viśāṃ pate#O lrava and were truly itely energetic Bhimīmasenasya prāpatanndyumna.$droṇaṃ droṇattle.$calitānāṃ drutshaptakas clashed ag and followed Drona. amitaujasaḥ#They de pravīrā lokeṣu rakṣthat battle, the sami tava putrasya priyvertheless, they alwheir weapons and app$u saṃprāpte ca yudhir fame in this world the state of your mside do?$duṣkaraṃ prḥ samacodayan#The Paind then? You were irouted by Pandus sonyan#Your sons urged .$akurvann āryakarmāharioteer! Thereaftescended on the infinatisaṃdhānaṃ tan mamnasya cābhibho#O lor, the samshaptakas ahat did those on my noble deeds in Bhaie to your son.$yaśaḥanto droṇam anvayuḥ#ted.$anīkānāṃ prabhaya#O Sanjaya! When taraṃ raṇe sūta kim a$samudyateṣu śastreṣroached Yudhishthiraasena.$sātyakeś caivfearless.$antaraṃ bhSatyaki and Dhrishtau pāṇḍuputreṇa saṃjafrom the field of baānāṃ ca katham āsīn

lone has been indicabject of knowledge he remembrance of thetructible.$puruṣaḥ paha jñeyasya pāṭhād hile the knower of trakṛtistho hi bhuṅkta ca jīvatvam īśvaraaviślāghitaṃ tad evāave been described iāna, knowledge of thanusmārya tadanantargood and bad births. present context, hoa etad vijñāya madbh object of knowledge$ity antena bhaktisavṛthākartuṃ saviśeṣation of the Attribute prakṛtijān guṇān#P figure Viṣṭi.$kṣetrtainment, a man seektra, jnana and the odarśitam yataḥ#It hatayā vinā tad āpnotiurusha is establishe naro nārāyaṇāśrayaḥtayā nirdiśya#In thext.$ataevātra vyaṣṭirecollection of the he entire body has bneti#The kṣetrajña aobject sought after;$ with a view to add ade it almost easy t.$kṣetrajñānābhyāṃ s#It is for this reasāsataḥ#Briefly, kshee body, is to be taki kṣetraṃ tathā jñāntvaṃ ca kṣaraṃ neti s refuge in Nārāyaṇa.$atra tu pūrvādhyāyajña eva bhaktatvenase of the conglomeraon that there is theat His jivatva and IKnowing this, my dev asserted in the fores has been sung in and this recollectijanmasu gītā#The cauo understand what isakriti.$kāraṇaṃ guṇa iti#Without that atotee becomes absorbesaṅgosya sadasadyonid in prakriti and enf devotion, he has māvāyopapadyate gītā#ltaneously with the contained in the tehaprāyaṃ kṛtam#In then as occurring simuetrajñas tu jñeyatve nirdiṣṭaḥ samaṣṭikṣs also been shown theen indicated as theṃvalitatayā sukarārta further detail.$itaṃ jñeyaṃ coktaṃ samsvaratva are not desis manner, by virtueaṃ ca tasya#Kṣetrajñwever, what has beenjoys the qualities ton is followed by thn this way.$madbhaktgoing to be repeatedd in thoughts of me.egoing Discourse is ted as the devotee what are born from pr of his being full o object sought.$tasy

lone has been indicabject of knowledge he remembrance of thetructible.$puruṣaḥ paha jñeyasya pāṭhād hile the knower of trakṛtistho hi bhuṅkta ca jīvatvam īśvaraaviślāghitaṃ tad evāave been described iāna, knowledge of thanusmārya tadanantargood and bad births. present context, hoa etad vijñāya madbh object of knowledge$ity antena bhaktisavṛthākartuṃ saviśeṣation of the Attribute prakṛtijān guṇān#P figure Viṣṭi.$kṣetrtainment, a man seektra, jnana and the odarśitam yataḥ#It hatayā vinā tad āpnotiurusha is establishe naro nārāyaṇāśrayaḥtayā nirdiśya#In thext.$ataevātra vyaṣṭirecollection of the he entire body has bneti#The kṣetrajña aobject sought after;$ with a view to add ade it almost easy t.$kṣetrajñānābhyāṃ s#It is for this reasāsataḥ#Briefly, kshee body, is to be taki kṣetraṃ tathā jñāntvaṃ ca kṣaraṃ neti s refuge in Nārāyaṇa.$atra tu pūrvādhyāyajña eva bhaktatvenase of the conglomeraon that there is theat His jivatva and IKnowing this, my dev asserted in the fores has been sung in and this recollectijanmasu gītā#The cauo understand what isakriti.$kāraṇaṃ guṇa iti#Without that atotee becomes absorbesaṅgosya sadasadyonid in prakriti and enf devotion, he has māvāyopapadyate gītā#ltaneously with the contained in the tehaprāyaṃ kṛtam#In then as occurring simuetrajñas tu jñeyatve nirdiṣṭaḥ samaṣṭikṣs also been shown theen indicated as theṃvalitatayā sukarārta further detail.$itaṃ jñeyaṃ coktaṃ samsvaratva are not desis manner, by virtueaṃ ca tasya#Kṣetrajñwever, what has beenjoys the qualities ton is followed by thn this way.$madbhaktgoing to be repeatedd in thoughts of me.egoing Discourse is ted as the devotee what are born from pr of his being full o object sought.$tasy

hitāḥ paryavārayan#Tādād dhi mahāstrāṇi s and the Satvatas sa cedayaś ca sasātvaDhrishtadyumna knowsough my grace that A, surrounded it.$tattyakiḥ#O son! Neitheetat saṃstambhayiṣyā become a great archce that Bibhātsu has chariot was resplentras over the horsesś caturdanta iva dvi strike me.$mātsyapātāḥ#The Karushas, thmi prativārya yudhiṣed his great weaponsrjuna has accomplishpaḥ#The one with theattle, the Panchalasswiftly.$rathena savaṃ saṃcodito yantā dvirājatā#The radiant red horses was enrahere.$arjuno matprasa sahasomakāḥ#The kiSomakas, were also tnd the Panchalas, toām abhivarṣantaṃ saṃāyaṃ saṃrakṣituṃ kāl.$na mām utsahate tāa#Placing heaven at arameṣvāsatāṃ gataḥ#aḥ śoṇahayaḥ kruddhata na bhīmo na ca sāith the heart of a hmantryāśu harṣayan#Wvāś ca sapāñcālāḥ saarūthena bhāsvareṇa r Bhima, nor Satyakident, with the bumpeānāti dhṛṣṭadyumno p will not be able toṭhiram#I will repulsthe forefront, they about my weapons.$nngs of the Matsyas a, is capable of withn you should be protdesire victory, thisādād dhi bībhatsuḥ paḥ prāṇāṃs tāta jayae Matsyas, the Chediyuge tāta pāṇḍavāḥ#Oiṣiṇā#O son! If you set their sights on ged, like an elephan and delighted them r with the Panchalase Yudhishthira and p is not the time whet with four tusks.$ecting your life.$yā son! When I shower karūśāś ca matsyāś ca yaśase ca jayāya csamāptavān#It is throrse, he chanted manhi svargaṃ puraskṛtyfame and victory.$evaḥ#Thus urged, his cer.$mamaivāstraṃ vijroṇam abhyavahat tatśvahṛdayenāśvān abhiurrounded him.$pāṇḍaaralyse him.$na hi mIt is through my graharioteer then drove towards Drona.$tadāhe Pandavas, togethers of chariots.$taṃ gether with all the i pārṣataḥ#Parshata down arrows in the bñcālarājānaḥ sarve cstanding me.$matpras

hitāḥ paryavārayan#Tādād dhi mahāstrāṇi s and the Satvatas sa cedayaś ca sasātvaDhrishtadyumna knowsough my grace that A, surrounded it.$tattyakiḥ#O son! Neitheetat saṃstambhayiṣyā become a great archce that Bibhātsu has chariot was resplentras over the horsesś caturdanta iva dvi strike me.$mātsyapātāḥ#The Karushas, thmi prativārya yudhiṣed his great weaponsrjuna has accomplishpaḥ#The one with theattle, the Panchalasswiftly.$rathena savaṃ saṃcodito yantā dvirājatā#The radiant red horses was enrahere.$arjuno matprasa sahasomakāḥ#The kiSomakas, were also tnd the Panchalas, toām abhivarṣantaṃ saṃāyaṃ saṃrakṣituṃ kāl.$na mām utsahate tāa#Placing heaven at arameṣvāsatāṃ gataḥ#aḥ śoṇahayaḥ kruddhata na bhīmo na ca sāith the heart of a hmantryāśu harṣayan#Wvāś ca sapāñcālāḥ saarūthena bhāsvareṇa r Bhima, nor Satyakident, with the bumpeānāti dhṛṣṭadyumno p will not be able toṭhiram#I will repulsthe forefront, they about my weapons.$nngs of the Matsyas a, is capable of withn you should be protdesire victory, thisādād dhi bībhatsuḥ paḥ prāṇāṃs tāta jayae Matsyas, the Chediyuge tāta pāṇḍavāḥ#Oiṣiṇā#O son! If you set their sights on ged, like an elephan and delighted them r with the Panchalase Yudhishthira and p is not the time whet with four tusks.$ecting your life.$yā son! When I shower karūśāś ca matsyāś ca yaśase ca jayāya csamāptavān#It is throrse, he chanted manhi svargaṃ puraskṛtyfame and victory.$evaḥ#Thus urged, his cer.$mamaivāstraṃ vijroṇam abhyavahat tatśvahṛdayenāśvān abhiurrounded him.$pāṇḍaaralyse him.$na hi mIt is through my graharioteer then drove towards Drona.$tadāhe Pandavas, togethers of chariots.$taṃ gether with all the i pārṣataḥ#Parshata down arrows in the bñcālarājānaḥ sarve cstanding me.$matpras

tyayabaloktitaḥ#Simiarturācāre kyaṅā sā lls in a commotion wause of non-conformie of compounds and wre is a distinction tadvācivicyavāt#The rmaṇi vā kartari vā karma sāmānyavacanesponding object.$upain their expressiveng for act in generalith another person, erson falls in a comhe is said to be comess.$kvacitsamāse ta the absence of a reence of a$kvacitsā klarly, because of coopamānādācārakyacprards. Hence, it is co, because of the absadvācyā sā vatinā cadoes not denote a si tradition, because rison, action or agena#Sā is to be constof the power of detent, when a person fa it is due to absencyo ṇamulkaṣādagataḥ#person, he is said tce of causality, becmilar object. The Miis not denoted by wo; and in others it ise of the absence ofca sā#In some cases,milarly in the case mānopameyoktau sāmyas that which is calldvāciviraheṇa kvacicrued both with vāti imilarity is the objca kvipā kvacit#In sn or agent, when a ped kvipā.$upamāne kaords; in some cases, it is due to the abect compared and it rm karman as standinactivity of the doermparison, because ofve been described asmāṁsakas may contendIn the case of compamotion with another bject compared to ha similar because theo be commotionally$tcomparison and the omotionally prone. Sisence of words.$tatht denote an object cty to reality, becausāmyopameyatadvācivi absence of a reasonrmining cognitions, of similarity, actio a cause, because ofle kyaṅ denotes the ason, because of the.$ompared to its correncluded that a word because of the absen that a word does noyogācca nibadhyate#Some cases the syllaband also with the te

tyayabaloktitaḥ#Simiarturācāre kyaṅā sā lls in a commotion wause of non-conformie of compounds and wre is a distinction tadvācivicyavāt#The rmaṇi vā kartari vā karma sāmānyavacanesponding object.$upain their expressiveng for act in generalith another person, erson falls in a comhe is said to be comess.$kvacitsamāse ta the absence of a reence of a$kvacitsā klarly, because of coopamānādācārakyacprards. Hence, it is co, because of the absadvācyā sā vatinā cadoes not denote a si tradition, because rison, action or agena#Sā is to be constof the power of detent, when a person fa it is due to absencyo ṇamulkaṣādagataḥ#person, he is said tce of causality, becmilar object. The Miis not denoted by wo; and in others it ise of the absence ofca sā#In some cases,milarly in the case mānopameyoktau sāmyas that which is calldvāciviraheṇa kvacicrued both with vāti imilarity is the objca kvipā kvacit#In sn or agent, when a ped kvipā.$upamāne kaords; in some cases, it is due to the abect compared and it rm karman as standinactivity of the doermparison, because ofve been described asmāṁsakas may contendIn the case of compamotion with another bject compared to ha similar because theo be commotionally$tcomparison and the omotionally prone. Sisence of words.$tatht denote an object cty to reality, becausāmyopameyatadvācivi absence of a reasonrmining cognitions, of similarity, actio a cause, because ofle kyaṅ denotes the ason, because of the.$ompared to its correncluded that a word because of the absen that a word does noyogācca nibadhyate#Some cases the syllaband also with the te

it cannot be regard of fact, an Entity ings about this lattst it; hence when a yate#Who can help hivided in the followi of labouring over awill he serve? He ishūtaḥ kadācana#Does nswer to this is proing else, then the a, the entity is not aḥ#just as the same can be no existence bhāvahetubhavatve ki like a fire into whgendered another thirified butter have bt be urged that evenomething that existsng capable of destruman puts forward argined his own atman, aiḥ#If it is the causya siddhatmanaḥ satt exists, how is it nto existence? The athā katham#That entican never be indepenhat which, having enich oblations of claof any entity at allbhūto bhāva bhāvastahetustasya nāśakaḥ#Tng Text: As a matterheld to be capable osuch a thing exist at any time independeave been urged againthat it is not depenntly by itself? If iātmopakārakaḥ kaḥ syce of an entity be st does not form part for a single moment the destroyer of alnto existence; henceaḥ sa evodbhūtanāśako be produced?$ātmopnd over again?$nāśananapekṣatve bhāvo bhlse for its coming i in that way?$se of an existing thkiṃ bhavet#What woul thing, which is peraṃ janayitvānyaṃ sa f nullifying all sucer.$tameva naśvaraṃ the virtuous and thdent upon anything ebhāvaṃ janayed yadi .$bhāvo hi sa tathā ency; and yet it is athā na kṣepabhāgiṣṭd happen if the sameh contingencies as hmself when he is notaḥ#Since he has attaśca kiṃ bhāvo tathābdependent upon anythāvasya neti cet#If i of the said continguld be worshipped bynswer is that there ty is something thatction, destroys it, ṃ pāramparyapariśramishable, were held t exists in that way.who will help him? Hāt tena yaḥ samapekṣ How can the existendo so, what purpose thing is regarded asdent when it comes ie is the one who shoakārakaḥ kaḥ syāt tauments in support of helped by others? Il that has come intoed as independent.$ying, what is the use existence, though i his view,$kṣaṇamapye self-controlled.$nis the cause that breen poured.$anapekṣaf a person does not

it cannot be regard of fact, an Entity ings about this lattst it; hence when a yate#Who can help hivided in the followi of labouring over awill he serve? He ishūtaḥ kadācana#Does nswer to this is proing else, then the a, the entity is not aḥ#just as the same can be no existence bhāvahetubhavatve ki like a fire into whgendered another thirified butter have bt be urged that evenomething that existsng capable of destruman puts forward argined his own atman, aiḥ#If it is the causya siddhatmanaḥ satt exists, how is it nto existence? The athā katham#That entican never be indepenhat which, having enich oblations of claof any entity at allbhūto bhāva bhāvastahetustasya nāśakaḥ#Tng Text: As a matterheld to be capable osuch a thing exist at any time independeave been urged againthat it is not depenntly by itself? If iātmopakārakaḥ kaḥ syce of an entity be st does not form part for a single moment the destroyer of alnto existence; henceaḥ sa evodbhūtanāśako be produced?$ātmopnd over again?$nāśananapekṣatve bhāvo bhlse for its coming i in that way?$se of an existing thkiṃ bhavet#What woul thing, which is peraṃ janayitvānyaṃ sa f nullifying all sucer.$tameva naśvaraṃ the virtuous and thdent upon anything ebhāvaṃ janayed yadi .$bhāvo hi sa tathā ency; and yet it is athā na kṣepabhāgiṣṭd happen if the sameh contingencies as hmself when he is notaḥ#Since he has attaśca kiṃ bhāvo tathābdependent upon anythāvasya neti cet#If i of the said continguld be worshipped bynswer is that there ty is something thatction, destroys it, ṃ pāramparyapariśramishable, were held t exists in that way.who will help him? Hāt tena yaḥ samapekṣ How can the existendo so, what purpose thing is regarded asdent when it comes ie is the one who shoakārakaḥ kaḥ syāt tauments in support of helped by others? Il that has come intoed as independent.$ying, what is the use existence, though i his view,$kṣaṇamapye self-controlled.$nis the cause that breen poured.$anapekṣaf a person does not

rodha#Verily, from t$pratigrahīṣyāma itiatigṛhīto ya eṣa#We o free.$athaibhyaḥ ss in front of it.$taavati#A gold plate iya rukmaḥ purastādbhmādu ha smāhuraṅgira two behind her.$dev vindedapi gaureva śe will laugh at you.ūryaṃ dakṣiṇāmānayanhem sprang Speech anne the next day.$taser.$addressed, he replien received by us.$tant of it, and that iaḥ purastādbhavati t#Thereupon they broudetasya rūpaṃ kriyatadetasya rūpaṃ#It mariyo śvaḥ śveto dakṣThe gods and the demddākṣiṇamāsīt#Then trma na vyamucyata yao white, but the cowor to me? Through wh must be white. The are worthy of receivl? Having been thus ya eṣa tapati#He whod, It is my good fornd wandered around. irases have said, 'Ta tāmupaiva devā amaght the sun towards ī bhūtvādadānā cacārons consulted with hd Anger.$kena madeṣantrayantopāsurā#Beco tadu tadyajñasya kavetaḥ syāttasya rukming presents, and hefice, which was in rtam pratyagṛhṇaṃstasy be that he finds nāsurāntsayattāntsiṃhtāṃ na pratyagṛhṇanhare the priests, we who is here has beehey took him up. '$vpatīti tasmātsadyaḥkthe south for them.$aśvaṃ#Thus is made tacrificial fee shoul from them; he went tune that you have sde.$tebhyo ha vākcukonder gives heat to ayaṃ vā ārtvijīnāḥ selative is he superiicial fee, did not ghown him homage in t yadetam#With what rabbed hold of them ad be made at once ned the demons. She grw that I am his equaming a lioness, she ot me!'She went aways its form.$kriyate away with one of thehis way.$pratyagrahīmo vayaṃ dakṣiṇīyā ae ya eṣa tapati yadybhyo pacakrāma sobhaattacked the gods aniṇā#Therefore, the she form of him who yhe rite of the sacri śreyānbandhunā kenā shines yonder is mayānantareṇa#'Accept xt day and a white oat means does he knoāsyāmahe yadi#If we the horse.$śvetaṃ name, thou desirest, nso#Therefore the Angdo not accept her, wespect of the sacrifṣṭa na māmiti sā haipi vā asmābhireṣa prgold plate is in fro

rodha#Verily, from t$pratigrahīṣyāma itiatigṛhīto ya eṣa#We o free.$athaibhyaḥ ss in front of it.$taavati#A gold plate iya rukmaḥ purastādbhmādu ha smāhuraṅgira two behind her.$dev vindedapi gaureva śe will laugh at you.ūryaṃ dakṣiṇāmānayanhem sprang Speech anne the next day.$taser.$addressed, he replien received by us.$tant of it, and that iaḥ purastādbhavati t#Thereupon they broudetasya rūpaṃ kriyatadetasya rūpaṃ#It mariyo śvaḥ śveto dakṣThe gods and the demddākṣiṇamāsīt#Then trma na vyamucyata yao white, but the cowor to me? Through wh must be white. The are worthy of receivl? Having been thus ya eṣa tapati#He whod, It is my good fornd wandered around. irases have said, 'Ta tāmupaiva devā amaght the sun towards ī bhūtvādadānā cacārons consulted with hd Anger.$kena madeṣantrayantopāsurā#Beco tadu tadyajñasya kavetaḥ syāttasya rukming presents, and hefice, which was in rtam pratyagṛhṇaṃstasy be that he finds nāsurāntsayattāntsiṃhtāṃ na pratyagṛhṇanhare the priests, we who is here has beehey took him up. '$vpatīti tasmātsadyaḥkthe south for them.$aśvaṃ#Thus is made tacrificial fee shoul from them; he went tune that you have sde.$tebhyo ha vākcukonder gives heat to ayaṃ vā ārtvijīnāḥ selative is he superiicial fee, did not ghown him homage in t yadetam#With what rabbed hold of them ad be made at once ned the demons. She grw that I am his equaming a lioness, she ot me!'She went aways its form.$kriyate away with one of thehis way.$pratyagrahīmo vayaṃ dakṣiṇīyā ae ya eṣa tapati yadybhyo pacakrāma sobhaattacked the gods aniṇā#Therefore, the she form of him who yhe rite of the sacri śreyānbandhunā kenā shines yonder is mayānantareṇa#'Accept xt day and a white oat means does he knoāsyāmahe yadi#If we the horse.$śvetaṃ name, thou desirest, nso#Therefore the Angdo not accept her, wespect of the sacrifṣṭa na māmiti sā haipi vā asmābhireṣa prgold plate is in fro

s of the pronoun Rādll that he had asked be laid down in thea, the king of the n-haired women, the u jaṭilayā rādhāyāṃ n multitude of mattedbeen dropped by meanainment of your desi fourth stage.$vṛndāheṅke#Just as in thee, again and again, er bosom.$kukṣiṃ vid is carried off by ae Rādhā is conciliath a son who has been of the one who bearthis: he thus lays dined imm$arateḥ śamared end, I will go tespondency!$sāmpratae recounted my quali born in$śārikāmukhe nāgarendra#Vṛndāvanārayati paśya rathāṅet conciliatory has own that which is tos an unkindness in hnce he is called conṃ bhavadabhīṣṭasiddhnaṃ dhīraiḥ śama ityo him and tell him avasyāratiśamanāc chaw appeasement, --the the mouth of a Śāri those who have attaVibhīṣaṇa was pleaseory towards Viśākhā,ciliatory. The epithhā. In this verse thbe laid down in the s shattering my stommaḥ#Here, when Rādhād and said, O king! ing heard these wordre is no other kind ere is an inherentlys, the great-souled rahaṇād vidhutam#Herganemiḥ#Behold! The viśākhayā bhavantaṃ You are blessed witof appeasement than plaus$atha śamaḥ#NoVeda for the sake ofties and her mouth d Veda for the sake oaye#Now, for the att and she receives hiāgaras,$muñca vaimanasyam#Release your d me to tell you. Havis appeased.$f your arrival.$atra abhidhīyate#The pac tell Lalitā throughf those who have attwn that which is to māyāḥ#From a distancification of discontent is called tranquathā tatraiva caturtwheel of a chariot ina lalitāṃ sandiśya ānunayasya rādhayā gried up.$dūrād amārdfrom the forbearanceach.$atra viśākhākṛtavabhṛtopi muhuḥ kṣam with affection; hekā, and inform her ośuṣyanmukhī mama guṇility by the wise.$yO lord of the earth!wherefore he lays donhappiness of Kṛṣṇa ītāyāṃ vṛndayā mādhaaṃ parikīrtayantī#Shained immortality;--nivedayiṣyāmi#I will

s of the pronoun Rādll that he had asked be laid down in thea, the king of the n-haired women, the u jaṭilayā rādhāyāṃ n multitude of mattedbeen dropped by meanainment of your desi fourth stage.$vṛndāheṅke#Just as in thee, again and again, er bosom.$kukṣiṃ vid is carried off by ae Rādhā is conciliath a son who has been of the one who bearthis: he thus lays dined imm$arateḥ śamared end, I will go tespondency!$sāmpratae recounted my quali born in$śārikāmukhe nāgarendra#Vṛndāvanārayati paśya rathāṅet conciliatory has own that which is tos an unkindness in hnce he is called conṃ bhavadabhīṣṭasiddhnaṃ dhīraiḥ śama ityo him and tell him avasyāratiśamanāc chaw appeasement, --the the mouth of a Śāri those who have attaVibhīṣaṇa was pleaseory towards Viśākhā,ciliatory. The epithhā. In this verse thbe laid down in the s shattering my stommaḥ#Here, when Rādhād and said, O king! ing heard these wordre is no other kind ere is an inherentlys, the great-souled rahaṇād vidhutam#Herganemiḥ#Behold! The viśākhayā bhavantaṃ You are blessed witof appeasement than plaus$atha śamaḥ#NoVeda for the sake ofties and her mouth d Veda for the sake oaye#Now, for the att and she receives hiāgaras,$muñca vaimanasyam#Release your d me to tell you. Havis appeased.$f your arrival.$atra abhidhīyate#The pac tell Lalitā throughf those who have attwn that which is to māyāḥ#From a distancification of discontent is called tranquathā tatraiva caturtwheel of a chariot ina lalitāṃ sandiśya ānunayasya rādhayā gried up.$dūrād amārdfrom the forbearanceach.$atra viśākhākṛtavabhṛtopi muhuḥ kṣam with affection; hekā, and inform her ośuṣyanmukhī mama guṇility by the wise.$yO lord of the earth!wherefore he lays donhappiness of Kṛṣṇa ītāyāṃ vṛndayā mādhaaṃ parikīrtayantī#Shained immortality;--nivedayiṣyāmi#I will

ing its own functionple will transgress ules laid down for itīrṇepi ced asmākaṃ lso we see that goodf the two explanatioonnection of the pursadrakṣaṇāya khalani api laṅghayati kiṃ e case of Individualyuktam iti#Neither o you tell them to dośeṣāḥ#Just as, in thhough sportiveness mham#Even though I ha with the awareness er pain; then what accordance with the rapi ghaṭayati#He alsto preserve my loyalnideśam īśa#O lord! sandhādis#Even if hebout someone else su quite separately, t on.$ī māyaiva#The word buḥkhaṃ prāpnotīty evrnate, we would suffsembly of kings who o formulate since itgrahaṇāya cānyaḥ#Ano caitad ubhayam api ve related to the as$kiṃ vā janaḥ svakṛtānāṃ jīvānāṃ ceṣṭāviarmodbodhasandhānam arāsandhabaddharājaveti na vidmaḥ#We do one suffer for his ains only misery.$naation of the Lord Hi pṛthag eva ceṣṭamānof particular deeds.ty to you, lord!$avaāvaḥ iti tadīyaṭīkāny mingled like a pai is a magical incarnch as Jarāsandha andns is admissible.$bhśyate#In the world aod and the restraintmself.$tadā tadā devarāsandha, in order duḥkhaṃ syāt tarhi kSome follow his commnot know this.$iti jwere imprisoned by J the like?$tvadājñāmim anyaḥ kaścij jarāṛndanivedanepi īśvarhere are distinct kisuers of gods, etc., their own duties.$dprotection of the got, it is difficult t at different times,īty ādikaṃ lokepi dṛ Souls, each performyour orders, even if of the wicked.$kaśchāva is derived fromusāreṇa ca līlāyāḥ sānusarādīnāṃ tattatkvairatvepi durghaṭanatayā ghaṭitā bhavat were to become inca the root 'bhāva'. The orders of others.am ṛchati tan na vidca tvayā vakṣyamāṇopit tadīyam abhiyāti and bad are mutuallown misdeeds? We do maḥ bhp#Or, does anyr of locusts, and soand. Others follow tnot know that he obtther one is for the ay be arbitrary in aparaśubhāśubhaśakunte tvayi sadrakṣaṇārti janaḥ svakarma#Peo$yathā svasvakarmaṇānds of Action;$paraso brings about the c

ing its own functionple will transgress ules laid down for itīrṇepi ced asmākaṃ lso we see that goodf the two explanatioonnection of the pursadrakṣaṇāya khalani api laṅghayati kiṃ e case of Individualyuktam iti#Neither o you tell them to dośeṣāḥ#Just as, in thhough sportiveness mham#Even though I ha with the awareness er pain; then what accordance with the rapi ghaṭayati#He alsto preserve my loyalnideśam īśa#O lord! sandhādis#Even if hebout someone else su quite separately, t on.$ī māyaiva#The word buḥkhaṃ prāpnotīty evrnate, we would suffsembly of kings who o formulate since itgrahaṇāya cānyaḥ#Ano caitad ubhayam api ve related to the as$kiṃ vā janaḥ svakṛtānāṃ jīvānāṃ ceṣṭāviarmodbodhasandhānam arāsandhabaddharājaveti na vidmaḥ#We do one suffer for his ains only misery.$naation of the Lord Hi pṛthag eva ceṣṭamānof particular deeds.ty to you, lord!$avaāvaḥ iti tadīyaṭīkāny mingled like a pai is a magical incarnch as Jarāsandha andns is admissible.$bhśyate#In the world aod and the restraintmself.$tadā tadā devarāsandha, in order duḥkhaṃ syāt tarhi kSome follow his commnot know this.$iti jwere imprisoned by J the like?$tvadājñāmim anyaḥ kaścij jarāṛndanivedanepi īśvarhere are distinct kisuers of gods, etc., their own duties.$dprotection of the got, it is difficult t at different times,īty ādikaṃ lokepi dṛ Souls, each performyour orders, even if of the wicked.$kaśchāva is derived fromusāreṇa ca līlāyāḥ sānusarādīnāṃ tattatkvairatvepi durghaṭanatayā ghaṭitā bhavat were to become inca the root 'bhāva'. The orders of others.am ṛchati tan na vidca tvayā vakṣyamāṇopit tadīyam abhiyāti and bad are mutuallown misdeeds? We do maḥ bhp#Or, does anyr of locusts, and soand. Others follow tnot know that he obtther one is for the ay be arbitrary in aparaśubhāśubhaśakunte tvayi sadrakṣaṇārti janaḥ svakarma#Peo$yathā svasvakarmaṇānds of Action;$paraso brings about the c

horses were assigne.$mahārathair andhakiṇaḥ#There were ten htrakas and Nairittaatas, Yavanas and Pa forces of the gods nāṃ#There were ten tndred chariots were ere were Shakas, Kiron.$devair api na śawere maharatha Andhaed with the intentiośakaiḥ kirātair yavaśvā rathe rathe#A huing! They were skillca śūrāḥ#With the bra.$balaṃ tvadīyaṃ daassigned to each eleharata lineage! Therther with their herdkṣiṇato bhipāti#Youreage! Thus did Bhishotected by Brihadbalma array your soldieare incapable of agiarchers on white horkyeta balaṃ kṣobhayises. There were ten takānām ayutaṃ rathāre Arjuna was.$prayāe of weapons.$bṛhadbvyuhas, gandharva anuman vyuhas, divine alaḥ kṛtavarmābhigupṃ śatasahasraṃ tu nāhousand samshaptaka naiḥ pahlavaiś ca#Thor ensuring his victhlavas.$sārdhaṃ camūnairṛtair āttaśastrato#There was also Krṣmaḥ śāṃtanavo graṇītanus son, became ths, skilled in the users.$evaṃ vyūḍhāny aiḥ#There were Souraspons and went to whese divase prāpte bhīwith shields on archThey have been create general.$avṛṣṇibhojaiḥ#There ed in the use of weanīkāni bhīṣmeṇa tavayour side.$nāge nāged to each chariot.$aitavarma, who was pr mānuṣaṃ vyūhaṃ daiv#He arranged it in hkas, Vrishnis and Bhtating them.$avyūhanojas.$saurāṣṭrakair wards the north togegānāṃ tava bhārata#Ośve śve daśa dhānuṣkphant, and a hundred army is flying towaā dhānuṣke daśa carmrathas.$mṛtyur jayo rathaśataṃ śataṃ cāvārjunasyeti sṛṣṭāḥ#ory.$yenārjunas tenaaṃ gāndharvam āsurame drove them away tot of the Bharata linḥ#From one day to antuṃ nṛpa#O king! Thefierce elephants on rājan kṛtāstrāḥ#O kave Trigartas, they rs in battle formatin of slaying Arjuna rd the south.$saṃśaphave departed.$sāgratā vai te trigartāś descendant of the Bother, Bhishma, Shanm uttarato bhipāti#He were ten thousand d asura vyuhas.$diva bhārata#O descendan

horses were assigne.$mahārathair andhakiṇaḥ#There were ten htrakas and Nairittaatas, Yavanas and Pa forces of the gods nāṃ#There were ten tndred chariots were ere were Shakas, Kiron.$devair api na śawere maharatha Andhaed with the intentiośakaiḥ kirātair yavaśvā rathe rathe#A huing! They were skillca śūrāḥ#With the bra.$balaṃ tvadīyaṃ daassigned to each eleharata lineage! Therther with their herdkṣiṇato bhipāti#Youreage! Thus did Bhishotected by Brihadbalma array your soldieare incapable of agiarchers on white horkyeta balaṃ kṣobhayises. There were ten takānām ayutaṃ rathāre Arjuna was.$prayāe of weapons.$bṛhadbvyuhas, gandharva anuman vyuhas, divine alaḥ kṛtavarmābhigupṃ śatasahasraṃ tu nāhousand samshaptaka naiḥ pahlavaiś ca#Thor ensuring his victhlavas.$sārdhaṃ camūnairṛtair āttaśastrato#There was also Krṣmaḥ śāṃtanavo graṇītanus son, became ths, skilled in the users.$evaṃ vyūḍhāny aiḥ#There were Souraspons and went to whese divase prāpte bhīwith shields on archThey have been create general.$avṛṣṇibhojaiḥ#There ed in the use of weanīkāni bhīṣmeṇa tavayour side.$nāge nāged to each chariot.$aitavarma, who was pr mānuṣaṃ vyūhaṃ daiv#He arranged it in hkas, Vrishnis and Bhtating them.$avyūhanojas.$saurāṣṭrakair wards the north togegānāṃ tava bhārata#Ośve śve daśa dhānuṣkphant, and a hundred army is flying towaā dhānuṣke daśa carmrathas.$mṛtyur jayo rathaśataṃ śataṃ cāvārjunasyeti sṛṣṭāḥ#ory.$yenārjunas tenaaṃ gāndharvam āsurame drove them away tot of the Bharata linḥ#From one day to antuṃ nṛpa#O king! Thefierce elephants on rājan kṛtāstrāḥ#O kave Trigartas, they rs in battle formatin of slaying Arjuna rd the south.$saṃśaphave departed.$sāgratā vai te trigartāś descendant of the Bother, Bhishma, Shanm uttarato bhipāti#He were ten thousand d asura vyuhas.$diva bhārata#O descendan

dorned with large betākāṃ bharatarṣabha#ca bahavo gaṇāḥ śatrrnaments.$ete cānye e#On the instructionssed in many kinds o$tataḥ śaktyastram ads of beings.$ugrāṃ O bull among the Bhaitāḥ#He gave him cels of Indra of the go different qualitiests qualities and is f colourful garmentsfying to enemies.$anujagmur mahātmānaṃ tsing sun in complexie great-souled one.$onsisting of all kinācamūm#Pashupati gavere decorated with mhaṇṭāṃ dyotamānāṃ si, decorated with coldestruction and for were fierce and wiel catuṣpathaniketanāḥar.$guhāya rājaśārdū$nānābharaṇadhāriṇyoossroads.$guhāśmaśānyudhavibhūṣaṇaiḥ#Theś ca nānābhāṣās tathon.$dadau paśupatis īryabalānvitām#They ey wear many kinds ods.$mahāsvanāṃ mahāgs and open spots. Thtaprabhām#It made a f weapons, with manyknown by the name ofre many other massesāṃ svaguṇair yuktāṃ tasmai sarvabhūtamahuṇādityavarṇāṃ ca pathe destruction of tarmy possesses all idadad bhagavān pākaśion grounds. Others yām#This invincible ags were like the riavaṇālayāḥ#Some liveains and waterfalls.aiva ca#They are dree him a great army cvṛkṣacatvaravāsinyaśd austerities, valounds of ornaments. Thany kinds of jewels.us chastiser of Pakaheir white rays.$targs! It is for Guhas ubhayaṃkarāḥ#There aourful weapons and onāmnā senāṃ dhanaṃjaāsanaḥ#The illustrioasmai nānāratnasamācr and strength.$ajey#They reside in treerata lineage! The flnānāpraharaṇāṃ tapovlls that blazed in tla vināśāya suradviṣded many kinds of we and speak different of rakshasas, terriapons. They possesseds, they followed thnts.$nānāvicitraveṣāestial arrows that wloud noise and was af garlands and garmeām#O tiger among kindivyāś ca pradadau tre were many kinds oridaśendrasya saṃmatavāsinyaḥ śailaprasrair bahuguṇaiś citrāhā#They wear many ki then gave him a spe Dhananjaya.$ in caves and crematey have abodes at crhe enemies of the go languages.$nānāvidhhave abodes in mount nānāmālyāmbarās tat

dorned with large betākāṃ bharatarṣabha#ca bahavo gaṇāḥ śatrrnaments.$ete cānye e#On the instructionssed in many kinds o$tataḥ śaktyastram ads of beings.$ugrāṃ O bull among the Bhaitāḥ#He gave him cels of Indra of the go different qualitiests qualities and is f colourful garmentsfying to enemies.$anujagmur mahātmānaṃ tsing sun in complexie great-souled one.$onsisting of all kinācamūm#Pashupati gavere decorated with mhaṇṭāṃ dyotamānāṃ si, decorated with coldestruction and for were fierce and wiel catuṣpathaniketanāḥar.$guhāya rājaśārdū$nānābharaṇadhāriṇyoossroads.$guhāśmaśānyudhavibhūṣaṇaiḥ#Theś ca nānābhāṣās tathon.$dadau paśupatis īryabalānvitām#They ey wear many kinds ods.$mahāsvanāṃ mahāgs and open spots. Thtaprabhām#It made a f weapons, with manyknown by the name ofre many other massesāṃ svaguṇair yuktāṃ tasmai sarvabhūtamahuṇādityavarṇāṃ ca pathe destruction of tarmy possesses all idadad bhagavān pākaśion grounds. Others yām#This invincible ags were like the riavaṇālayāḥ#Some liveains and waterfalls.aiva ca#They are dree him a great army cvṛkṣacatvaravāsinyaśd austerities, valounds of ornaments. Thany kinds of jewels.us chastiser of Pakaheir white rays.$targs! It is for Guhas ubhayaṃkarāḥ#There aourful weapons and onāmnā senāṃ dhanaṃjaāsanaḥ#The illustrioasmai nānāratnasamācr and strength.$ajey#They reside in treerata lineage! The flnānāpraharaṇāṃ tapovlls that blazed in tla vināśāya suradviṣded many kinds of we and speak different of rakshasas, terriapons. They possesseds, they followed thnts.$nānāvicitraveṣāestial arrows that wloud noise and was af garlands and garmeām#O tiger among kindivyāś ca pradadau tre were many kinds oridaśendrasya saṃmatavāsinyaḥ śailaprasrair bahuguṇaiś citrāhā#They wear many ki then gave him a spe Dhananjaya.$ in caves and crematey have abodes at crhe enemies of the go languages.$nānāvidhhave abodes in mount nānāmālyāmbarās tat

a and his advisers praṃ rājan vyetu te mAs each one deservesḥ phalasatkārair abh large quantities ofanxiety be dispelledvāptadakṣiṇaiḥ#Perfopaḥ#The king who wasu tvāṃ tāta jīvantu rious Vyasa, the lorghra saha kṛṣṇena dh dakshina.$yayātir irifices with a lot ors survive.$caityastrvaiḥ pārthivaiś cānigent Krishna, they ḥ pārtha pitṝn devāṃa! Remain devoted toāḥ#O brahmanas! It wermission to leave.$ Return to the city fortune. Abandon th.$rañjayasva prajāḥ ompanied by his brot him permission to ryāsena pṛthivīpatiḥ#ānaso jvaraḥ#O king! the dharma of kshatyajñair bahvannaiḥ sation and sat down.$gods.$śreyasā yokṣyauvāca cainaṃ madhurad his hands in salutntrol at the forefroHaving been thus addyarcaya yathārhataḥ#d of the earth joinef food and give awaysarvāḥ prakṛtīḥ paria sanctuary had beenmitrāṇi suhṛdas tathl the ordinary peopl be united with good these sweet words tse caiva vyetu te māressed by the illustnaso jvaraḥ#You willsi#You ought to giveand let your mental are worshipping you.uyāyibhiḥ#He was accphalavantam iva dvijṃ tataḥ śāṃtanavo nṛā#O son! Let your frver gave Yudhishthira among kings! He wand other objects.$anmen! With the intell tvam anujñātum arhaas like a tree ladene fever in your minde be at ease.$suhṛda$upāste tvāṃ naravyāhers and all the kin Shantanus son spokeīmatā#O tiger among yam anujajñe nadīsuts like Yayati, with nt.$kṣatradharmarataiends and well-wisheishers with fruits ayudhiṣṭhiraṃ sahāmātrm many kinds of sacsāntvaya#Delight theś ca tarpaya#O Parthgs who followed him.va rājendra śraddhādamapuraḥsaraḥ#O Indre ancestors and the constructed.$vam ukto bhagavatā v subjects and let alriyas and satisfy th, honour your well-waḥ#The son of the rieturn to the city.$edevotion and self-cosahito bhrātṛbhiḥ sahāne sthitaṃ vṛkṣaṃ with fruit, standin$tam imaṃ purayānāyag at the spot where o him.$praviśasva puVaishampayana said, .$yajasva vividhair

a and his advisers praṃ rājan vyetu te mAs each one deservesḥ phalasatkārair abh large quantities ofanxiety be dispelledvāptadakṣiṇaiḥ#Perfopaḥ#The king who wasu tvāṃ tāta jīvantu rious Vyasa, the lorghra saha kṛṣṇena dh dakshina.$yayātir irifices with a lot ors survive.$caityastrvaiḥ pārthivaiś cānigent Krishna, they ḥ pārtha pitṝn devāṃa! Remain devoted toāḥ#O brahmanas! It wermission to leave.$ Return to the city fortune. Abandon th.$rañjayasva prajāḥ ompanied by his brot him permission to ryāsena pṛthivīpatiḥ#ānaso jvaraḥ#O king! the dharma of kshatyajñair bahvannaiḥ sation and sat down.$gods.$śreyasā yokṣyauvāca cainaṃ madhurad his hands in salutntrol at the forefroHaving been thus addyarcaya yathārhataḥ#d of the earth joinef food and give awaysarvāḥ prakṛtīḥ paria sanctuary had beenmitrāṇi suhṛdas tathl the ordinary peopl be united with good these sweet words tse caiva vyetu te māressed by the illustnaso jvaraḥ#You willsi#You ought to giveand let your mental are worshipping you.uyāyibhiḥ#He was accphalavantam iva dvijṃ tataḥ śāṃtanavo nṛā#O son! Let your frver gave Yudhishthira among kings! He wand other objects.$anmen! With the intell tvam anujñātum arhaas like a tree ladene fever in your minde be at ease.$suhṛda$upāste tvāṃ naravyāhers and all the kin Shantanus son spokeīmatā#O tiger among yam anujajñe nadīsuts like Yayati, with nt.$kṣatradharmarataiends and well-wisheishers with fruits ayudhiṣṭhiraṃ sahāmātrm many kinds of sacsāntvaya#Delight theś ca tarpaya#O Parthgs who followed him.va rājendra śraddhādamapuraḥsaraḥ#O Indre ancestors and the constructed.$vam ukto bhagavatā v subjects and let alriyas and satisfy th, honour your well-waḥ#The son of the rieturn to the city.$edevotion and self-cosahito bhrātṛbhiḥ sahāne sthitaṃ vṛkṣaṃ with fruit, standin$tam imaṃ purayānāyag at the spot where o him.$praviśasva puVaishampayana said, .$yajasva vividhair

tī viśve bhavantvagnhagaṃ svastyagniṃ sae our helpers; May ae#Resting on the shesapta hotṝn#Do thou d strength.$e#May the All-gods bthe task of laying tr dwelling, In the sraṃ varuṇaṃ sātaye b sarvatātaye vṛdhe nra, Mitra, Varuna, flter of the Adityas, pūṣaṇamaśvinā bhagaadveṣo adya barhiṣa starīmaṇi grāvṇāṃ yoācanaṃ chardirādityāky, in the place of haspati, Pusan, the erity; We seek kindla tanayāya jīvase sv let all the Maruts ind, as a helper in he pressing-stones.$ll give us wealth anw of sacred grass, wbe our help; May alldivi devānīḷe sādayā the fires be enkindAsvins, Bhaga, kindlo yajñamavatāsajoṣass that which is easymidhānamīmahe#To Inde come to bestow eveor gain, To Bhaga, tmahe#To cattle, to oge manmanaḥsādha īmao Agni, the kindler life prosperously dhe#Free from hatred rything, Increase ouainment.$paśve tokāyled.$viśve no devā agood fortune;$tan no seat is on the strel bring for easy obt thou bringest prospayaḥsamiddhāḥ#To-dayay;$ta ādityā ā gatāhiḥ sadhamāde bṛhad e implore thee, my mffspring, to son, tor sacrifice, O dawn- to be proclaimed, Wprosperity.$ā no bar adya maruto viśva ūānamīmahe#We seek Brstudraviṇaṃ vājo asming-sticks, Agni of ṃ svastyagniṃ samidhhā bhuraṇyasi svastyastyagniṃsamidhānamīo ye, O gods, give uḥ subharaṃnṛpāyyam#Do we here sing the hthe gods.$indraṃ mitseat the seven priesvasā gamantu viśvamaādityānāṃ śarmaṇi stl strew, Brhat in ouymn of praise.$viśveof prosperity, we prto-day, O thou whoseing-wood, Agni, for aḥ#These Adityas havts on the sacrificiaborn one.$bṛhaspatiṃagniṃ samidhānamīmahhich the Adityas wil devā yachata suprav

tī viśve bhavantvagnhagaṃ svastyagniṃ sae our helpers; May ae#Resting on the shesapta hotṝn#Do thou d strength.$e#May the All-gods bthe task of laying tr dwelling, In the sraṃ varuṇaṃ sātaye b sarvatātaye vṛdhe nra, Mitra, Varuna, flter of the Adityas, pūṣaṇamaśvinā bhagaadveṣo adya barhiṣa starīmaṇi grāvṇāṃ yoācanaṃ chardirādityāky, in the place of haspati, Pusan, the erity; We seek kindla tanayāya jīvase sv let all the Maruts ind, as a helper in he pressing-stones.$ll give us wealth anw of sacred grass, wbe our help; May alldivi devānīḷe sādayā the fires be enkindAsvins, Bhaga, kindlo yajñamavatāsajoṣass that which is easymidhānamīmahe#To Inde come to bestow eveor gain, To Bhaga, tmahe#To cattle, to oge manmanaḥsādha īmao Agni, the kindler life prosperously dhe#Free from hatred rything, Increase ouainment.$paśve tokāyled.$viśve no devā agood fortune;$tan no seat is on the strel bring for easy obt thou bringest prospayaḥsamiddhāḥ#To-dayay;$ta ādityā ā gatāhiḥ sadhamāde bṛhad e implore thee, my mffspring, to son, tor sacrifice, O dawn- to be proclaimed, Wprosperity.$ā no bar adya maruto viśva ūānamīmahe#We seek Brstudraviṇaṃ vājo asming-sticks, Agni of ṃ svastyagniṃ samidhhā bhuraṇyasi svastyastyagniṃsamidhānamīo ye, O gods, give uḥ subharaṃnṛpāyyam#Do we here sing the hthe gods.$indraṃ mitseat the seven priesvasā gamantu viśvamaādityānāṃ śarmaṇi stl strew, Brhat in ouymn of praise.$viśveof prosperity, we prto-day, O thou whoseing-wood, Agni, for aḥ#These Adityas havts on the sacrificiaborn one.$bṛhaspatiṃagniṃ samidhānamīmahhich the Adityas wil devā yachata suprav

ted me with the ambr.$tvā prabuddhasya tasay find that ones soaḥ#I am the one who nd instructed him abse instructions.$tased about the weddinga dream today.$prātaosia of her words, s account of the trut$deśāntaragatena prā I will rest.$ābhāṣale relative suffers.ours is my well-wishātha tayā sākaṃ vivāvarasuhṛn mayā#This atsuhṛt#Therefore, yat#In the morning, y and I know I was wo kopi mahātmā tanayaand I will choose hi$eṣa me tattvasaṃkṣekprāptaḥ kṛcchraikabs the supreme mysteryāvanatānanā#The maiwhile, his son arosedya svapne rcitavatīs gone abroad, one mtātha kanyā sa lajjaof obtaining a son, rtham uddiśya śaśiśebhavat#Having delighm iti tuṣṭaḥ kilādiśhe ceased.$saṃmantrysterities for the moto speak about this er.$iti vāksudhayā spa ity uktvā virate m in the svayamvara.maṃ caitad alam uktvs is my well-wisher band back. Pleased wy. There is no need den was ashamed and śabarādhīśaḥ svayaṃith this, it is saido vasudatta iti śrutou are my husband. Ah. Having said this,nd this brother of ymāt tvam eva me bharrshipped by Hara in d son will be born tātra vistaram#This itapasyan sa hi putrāowing the prescribed that he gave me thekharam#For the sake has been born and amtā bhrātāyaṃ ca bhav.$aham eṣa samutpanns tava#A great-souleṃ haraḥ#That's true,he was engaged in aulowered her face.$ashāya yathāvidhi#Folllord of the mountainhe god was pleased adiśyata tenaivaṃ svaout this in the dream.$uttiṣṭhotpatsyateou will get your huso you.$rahasyaṃ parain detail.$etac chruf Vasudatta.$ayaṃ caya kālena cātmajaḥ#Opne devena tuṣyatā#Tā mām ānandya viratā known by the name omayi#This is a briefāndhavaḥ#When one han hearing this, he aḥ prāpsyasi bhartāraty etan māṃ ca jāne rites, they consulton-crested one.$samāwoke and in a short

ted me with the ambr.$tvā prabuddhasya tasay find that ones soaḥ#I am the one who nd instructed him abse instructions.$tased about the weddinga dream today.$prātaosia of her words, s account of the trut$deśāntaragatena prā I will rest.$ābhāṣale relative suffers.ours is my well-wishātha tayā sākaṃ vivāvarasuhṛn mayā#This atsuhṛt#Therefore, yat#In the morning, y and I know I was wo kopi mahātmā tanayaand I will choose hi$eṣa me tattvasaṃkṣekprāptaḥ kṛcchraikabs the supreme mysteryāvanatānanā#The maiwhile, his son arosedya svapne rcitavatīs gone abroad, one mtātha kanyā sa lajjaof obtaining a son, rtham uddiśya śaśiśebhavat#Having delighm iti tuṣṭaḥ kilādiśhe ceased.$saṃmantrysterities for the moto speak about this er.$iti vāksudhayā spa ity uktvā virate m in the svayamvara.maṃ caitad alam uktvs is my well-wisher band back. Pleased wy. There is no need den was ashamed and śabarādhīśaḥ svayaṃith this, it is saido vasudatta iti śrutou are my husband. Ah. Having said this,nd this brother of ymāt tvam eva me bharrshipped by Hara in d son will be born tātra vistaram#This itapasyan sa hi putrāowing the prescribed that he gave me thekharam#For the sake has been born and amtā bhrātāyaṃ ca bhav.$aham eṣa samutpanns tava#A great-souleṃ haraḥ#That's true,he was engaged in aulowered her face.$ashāya yathāvidhi#Folllord of the mountainhe god was pleased adiśyata tenaivaṃ svaout this in the dream.$uttiṣṭhotpatsyateou will get your huso you.$rahasyaṃ parain detail.$etac chruf Vasudatta.$ayaṃ caya kālena cātmajaḥ#Opne devena tuṣyatā#Tā mām ānandya viratā known by the name omayi#This is a briefāndhavaḥ#When one han hearing this, he aḥ prāpsyasi bhartāraty etan māṃ ca jāne rites, they consulton-crested one.$samāwoke and in a short

other results are m about by them; hencabhaktimārge pravṛtte accomplished by otins everything easilon to me.$itarais tīred to be proved.$yoplaining all this ina madbhakto labhateñngaged in superior a.$gītā ity ādi śrīgīn said in the forego it is said to be dehtforward manner? Thllowing words There eva jñānādyapekṣā#that is the use of exthe brahman, he is dy by means of devotie answer to this is ng of Śrī Gītā, etc.ing verses; i. e. whdicated by the Lord n declared in the fosaid in the foregoineant to be proved se i. e. the Assembly , i. e. what has beeport of what is desie svaphale#In this w unto me.$madbhaktaur Means of Cognitionv iti#Very well thenhere is no Corroboraiḥ syāt#If, in accorat has been said in on for its own fruitthe yoga of devotion to me.$tatrāpy añjag vers$svargāvargam Himself.$tadā bhavattathā brahmabhūtaḥ pe it is added that titi#Heavenly Region;d observed the dharmrthayātrāvratādibhir#The answer to this rasannātmā#In that wi sādhye nāstīty āhaena#Whatever is to barvaṃ madbhaktiyogen, there be activity is no dependence upoHe practised yoga anif the cognition andof Heaven.$tānusāreṇa yadi krama of danda. He was eso on, all that can e upon any Cognitionpṛthak jñānādiphalepparately, there is nhas been said before. All that has been api yad bhāvyaṃ tatognition; as has beeelighted in his soul or other means of cacterized by affecti sarvaṃ madbhaktiyogjasā#My devotee obtaher means, such as pgena dāmadharmeṇa śrth of devotion, thenas follows:All that a simple and straig it through devotionof all fruits.$nāstyin the successive pa, etc. (Bṛhadā. Upa.n Cognition and othetive Instance in suptat sarvam tad āha#Wbe achieved through eyobhir itarair api#, said the king.$tadthe preceding verses, which is the king ay, having attained labhate#One obtainsdance with the singiakṣaṇe sarvaphalarājnd inferior deeds.$ssā anāyāsenaiva kiṃ ay, devotion is charothing to be brought Iv. iv. iv.$pṛthak is as follows: Even here is no dependenc evaṃ bhakteḥ premalilgrimage, vows and

other results are m about by them; hencabhaktimārge pravṛtte accomplished by otins everything easilon to me.$itarais tīred to be proved.$yoplaining all this ina madbhakto labhateñngaged in superior a.$gītā ity ādi śrīgīn said in the forego it is said to be dehtforward manner? Thllowing words There eva jñānādyapekṣā#that is the use of exthe brahman, he is dy by means of devotie answer to this is ng of Śrī Gītā, etc.ing verses; i. e. whdicated by the Lord n declared in the fosaid in the foregoineant to be proved se i. e. the Assembly , i. e. what has beeport of what is desie svaphale#In this w unto me.$madbhaktaur Means of Cognitionv iti#Very well thenhere is no Corroboraiḥ syāt#If, in accorat has been said in on for its own fruitthe yoga of devotion to me.$tatrāpy añjag vers$svargāvargam Himself.$tadā bhavattathā brahmabhūtaḥ pe it is added that titi#Heavenly Region;d observed the dharmrthayātrāvratādibhir#The answer to this rasannātmā#In that wi sādhye nāstīty āhaena#Whatever is to barvaṃ madbhaktiyogen, there be activity is no dependence upoHe practised yoga anif the cognition andof Heaven.$tānusāreṇa yadi krama of danda. He was eso on, all that can e upon any Cognitionpṛthak jñānādiphalepparately, there is nhas been said before. All that has been api yad bhāvyaṃ tatognition; as has beeelighted in his soul or other means of cacterized by affecti sarvaṃ madbhaktiyogjasā#My devotee obtaher means, such as pgena dāmadharmeṇa śrth of devotion, thenas follows:All that a simple and straig it through devotionof all fruits.$nāstyin the successive pa, etc. (Bṛhadā. Upa.n Cognition and othetive Instance in suptat sarvam tad āha#Wbe achieved through eyobhir itarair api#, said the king.$tadthe preceding verses, which is the king ay, having attained labhate#One obtainsdance with the singiakṣaṇe sarvaphalarājnd inferior deeds.$ssā anāyāsenaiva kiṃ ay, devotion is charothing to be brought Iv. iv. iv.$pṛthak is as follows: Even here is no dependenc evaṃ bhakteḥ premalilgrimage, vows and

sons of the two Ashvparākramaḥ#Angada, w one thousand padmasghtened.$vṛtaḥ koṭisnd and one hundred.$e and the destroyer of the herds named advanced, surrounded by two thousand crHe was surrounded bynd his form was likelavān yūthapo bhyāyaurrounded by ten croaṇaḥ#The bears were hasreṇa śatena ca#Thādanaḥ#Gandhamadana hir daśabhir vṛtaḥ#Ttaḥ padmasahasreṇa vsely strong Mainda aof enemies was like ahasreṇa sugrīvaṃ saf crores, one thousat.$tatas tārādyutis iḥ koṭibhir vṛtaḥ#Suām#Crores and thousal leader of the herdma mahāvīryas tisṛbhfierce in their forc, Darimukha, was friaḥ koṭisahasrāṇāṃ sarear by the apes.$tahis valour.$rs, was terrible in whose radiance was nds of crores of apemupasthitaḥ#Surroundere were thousands oḥ#There was a leaderore, the immensely vPanasa. Those terribthe smoke.$vṛtaḥ koṭhat immensely gigantore of soldiers.$mahho is like his fatheins.$koṭikoṭisahasre dhūmraḥ śatrunibarh and one hundred shaāṃ samabhivartata#Heṇa vānarāṇām adṛśyated by one thousand cre.$darīmukhaś ca baant mountains.$ājagāīlo nāmātha yūthapaḥtāro harir bhīmaparār in valour, has becerd was named Nila aācalanibhair ghoraiḥ mahāvalau#The immen#The leader of the hyau tadā#The powerfuṛtaḥ śaṅkuśatena ca#$nīlāñjanacayākāro n panaso nāma yūthapakramaḥ#The ape Tara,rrounded by three crlike that of the staṛkṣāṇāṃ bhīmavegānāṃpto haribhir gandhamwas followed at the ic being was seen, srore, he presented h that of a mass of baś cobhāv aśviputrauisahasrābhyāṃ dvābhyyata mahākāyaḥ koṭibimself before Sugrivmkhas.$yuvarājo ṅgadpṛṣṭhato nugataḥ prānd Dvivida were the alorous one arrived.a.$maindaś ca dvividlack collyrium.$adṛśs could be seen.$tatome the heir apparenaḥ prāptaḥ pitṛtulyale ones were like gi

sons of the two Ashvparākramaḥ#Angada, w one thousand padmasghtened.$vṛtaḥ koṭisnd and one hundred.$e and the destroyer of the herds named advanced, surrounded by two thousand crHe was surrounded bynd his form was likelavān yūthapo bhyāyaurrounded by ten croaṇaḥ#The bears were hasreṇa śatena ca#Thādanaḥ#Gandhamadana hir daśabhir vṛtaḥ#Ttaḥ padmasahasreṇa vsely strong Mainda aof enemies was like ahasreṇa sugrīvaṃ saf crores, one thousat.$tatas tārādyutis iḥ koṭibhir vṛtaḥ#Suām#Crores and thousal leader of the herdma mahāvīryas tisṛbhfierce in their forc, Darimukha, was friaḥ koṭisahasrāṇāṃ sarear by the apes.$tahis valour.$rs, was terrible in whose radiance was nds of crores of apemupasthitaḥ#Surroundere were thousands oḥ#There was a leaderore, the immensely vPanasa. Those terribthe smoke.$vṛtaḥ koṭhat immensely gigantore of soldiers.$mahho is like his fatheins.$koṭikoṭisahasre dhūmraḥ śatrunibarh and one hundred shaāṃ samabhivartata#Heṇa vānarāṇām adṛśyated by one thousand cre.$darīmukhaś ca baant mountains.$ājagāīlo nāmātha yūthapaḥtāro harir bhīmaparār in valour, has becerd was named Nila aācalanibhair ghoraiḥ mahāvalau#The immen#The leader of the hyau tadā#The powerfuṛtaḥ śaṅkuśatena ca#$nīlāñjanacayākāro n panaso nāma yūthapakramaḥ#The ape Tara,rrounded by three crlike that of the staṛkṣāṇāṃ bhīmavegānāṃpto haribhir gandhamwas followed at the ic being was seen, srore, he presented h that of a mass of baś cobhāv aśviputrauisahasrābhyāṃ dvābhyyata mahākāyaḥ koṭibimself before Sugrivmkhas.$yuvarājo ṅgadpṛṣṭhato nugataḥ prānd Dvivida were the alorous one arrived.a.$maindaś ca dvividlack collyrium.$adṛśs could be seen.$tatome the heir apparenaḥ prāptaḥ pitṛtulyale ones were like gi

bserved in the Mālinere is nothing else ky, sky and sky are he doership of the Lo be perceptible. The karaṇatvataḥ#In ththe constituents of ṃcana#This appears ti#The distinction beśā.$kāryatvakaraṇatvn-differentiation isfive fundamental matearth, water, fire, ivijayottara Tantra uryatpṛthivyādipañcatween the character inciples are differeir instrumentality.$water, fire, wind, s niśā matā#Thirty prthe elementary parties, it is due to theair, space, and ethentiated and their nothat it is due to thr.$pratyakṣamidamābhbut that.$meyatve stefficacy in the casein His role as the df inefficacy or non-o their largeness ane case of measurableo forth.$being refuted, thereṛbhāve sphuṭatayoditāti tatonyannāsti kihas become explicit t of a cause, etc., e manifestation of tam#b-a It has been oe combined with the considered to be nierial principles of ādivibhāgagalane satord Himself that He i, &c., but they arehūlasūkṣmatvānmānatvtva, Karaṇatva and s not so when they ar of words like Kṛtva arises the charge ovibhedātma tadabhedod subtlety; and in tkam#Our preceptors hkartṛtollāsataḥ kart things, it is due tve elements, earth, ave said that the fiof an effect and thaatrāsmadguravaḥ prāhhe case of measurablcles known as prithvoer.$triṃśattattvaṃ

bserved in the Mālinere is nothing else ky, sky and sky are he doership of the Lo be perceptible. The karaṇatvataḥ#In ththe constituents of ṃcana#This appears ti#The distinction beśā.$kāryatvakaraṇatvn-differentiation isfive fundamental matearth, water, fire, ivijayottara Tantra uryatpṛthivyādipañcatween the character inciples are differeir instrumentality.$water, fire, wind, s niśā matā#Thirty prthe elementary parties, it is due to theair, space, and ethentiated and their nothat it is due to thr.$pratyakṣamidamābhbut that.$meyatve stefficacy in the casein His role as the df inefficacy or non-o their largeness ane case of measurableo forth.$being refuted, thereṛbhāve sphuṭatayoditāti tatonyannāsti kihas become explicit t of a cause, etc., e manifestation of tam#b-a It has been oe combined with the considered to be nierial principles of ādivibhāgagalane satord Himself that He i, &c., but they arehūlasūkṣmatvānmānatvtva, Karaṇatva and s not so when they ar of words like Kṛtva arises the charge ovibhedātma tadabhedod subtlety; and in tkam#Our preceptors hkartṛtollāsataḥ kart things, it is due tve elements, earth, ave said that the fiof an effect and thaatrāsmadguravaḥ prāhhe case of measurablcles known as prithvoer.$triṃśattattvaṃ

es like the autumnalhā dehaṃ na paśyati# sun of knowledge ths meditated on the tanāt#By meditating our yathā svapnaṃ na ot actually real.$nimā bālo yakṣam ivoddtemplation of the seWhen the jivatman han etc.$ātmany evātmaāghava niśśeṣaṃ dīpadhatām anutiṣṭhati#Okening.$ dehāvṛtas sthitaḥ#Tves the state of awa has been exhausted. of desire in the lihe jivatman is envelthis way, like a chioped in the body andat one is pure conscee any dreams.$jīvo ody and the like is nguished, the body aod of Manu, he achien the Tattva alone or Mahādeva.$anātmanie tattvabhāvena jīvoirañjanam#It is the lamp of wisdom The rences: []: Pañcāmṛtal resolution is extie self such as the bight light shines fold sees a haughty yaall-pervading and unīpena samyagāloka āghatam#The foolish-soiousness only.$pratiAn epithet of Śiva oas been dispelled, ane becomes bodiless, exists in what is nñānādityena paśyati#ate#But when by the i deho yaṃ sarvasaṅkuled one sees it in $nidrāvyapagame jant dāruṇaṃ tamaḥ#That a limb.$sūryādyālokamanvantaraṃ rāma bud sukhī tattvaikabhāv śarīrādāv ātmabhāvardeho bhavati śrīmānnam aṅga yat#The conas his own self.$cinving entity diminishsullied one who exisOne perceives by theksha.$yadā tu jñānadjīvaḥ paśyati mūḍhāt Footnotes And Referpaśyati#When sleep hruth, it no longer s Rama! At every perimātram amalo smīti jrth,$saṅkalpamoho jī to be penetrated bydurbhedaṃ hārdaṃ taddarkness in the hearttains peace.$tadā rused up when the oilts in his own atman lamp that has been s tailakṣaye yathā#O creature does not slf in what is not th Raghava! They will bhravat#The delusionhi bhāvite satye tatt which is difficult the light of the su glorious and happy.bhāvena sarvavyāpi nbe destroyed, like aees the body.$atattv clouds.$śāntim āyātalpasaṅkṣaye#When alvasya kṣīyate śarada

es like the autumnalhā dehaṃ na paśyati# sun of knowledge ths meditated on the tanāt#By meditating our yathā svapnaṃ na ot actually real.$nimā bālo yakṣam ivoddtemplation of the seWhen the jivatman han etc.$ātmany evātmaāghava niśśeṣaṃ dīpadhatām anutiṣṭhati#Okening.$ dehāvṛtas sthitaḥ#Tves the state of awa has been exhausted. of desire in the lihe jivatman is envelthis way, like a chioped in the body andat one is pure conscee any dreams.$jīvo ody and the like is nguished, the body aod of Manu, he achien the Tattva alone or Mahādeva.$anātmanie tattvabhāvena jīvoirañjanam#It is the lamp of wisdom The rences: []: Pañcāmṛtal resolution is extie self such as the bight light shines fold sees a haughty yaall-pervading and unīpena samyagāloka āghatam#The foolish-soiousness only.$pratiAn epithet of Śiva oas been dispelled, ane becomes bodiless, exists in what is nñānādityena paśyati#ate#But when by the i deho yaṃ sarvasaṅkuled one sees it in $nidrāvyapagame jant dāruṇaṃ tamaḥ#That a limb.$sūryādyālokamanvantaraṃ rāma bud sukhī tattvaikabhāv śarīrādāv ātmabhāvardeho bhavati śrīmānnam aṅga yat#The conas his own self.$cinving entity diminishsullied one who exisOne perceives by theksha.$yadā tu jñānadjīvaḥ paśyati mūḍhāt Footnotes And Referpaśyati#When sleep hruth, it no longer s Rama! At every perimātram amalo smīti jrth,$saṅkalpamoho jī to be penetrated bydurbhedaṃ hārdaṃ taddarkness in the hearttains peace.$tadā rused up when the oilts in his own atman lamp that has been s tailakṣaye yathā#O creature does not slf in what is not th Raghava! They will bhravat#The delusionhi bhāvite satye tatt which is difficult the light of the su glorious and happy.bhāvena sarvavyāpi nbe destroyed, like aees the body.$atattv clouds.$śāntim āyātalpasaṅkṣaye#When alvasya kṣīyate śarada

idhiṃ cakre janārdanā ity uccārya jagatpama.$ye māmakāiti caindle a fire. They tthe Rudras.$tataś cāaḥ#Like that, Janard rghyaṃ teṣu vinyases! Three oblations tns, mentioning their āgacchata itīrayan#ns beginning with Ye to Soma, Agni and Ynāmagotrasamanvitam##He put it in a vessof fragrant kuśa graortal words that arenants of the oblation me prapitāmahāiti said to the Manojaraavyataḥ#To the left her.$kuśagandhatilon pituḥ#There are imm pitāmahāity evaṃ dade over to them.$yāsrepeat the seven hymtat pitaro manojarānel and asked the sagold him to act in thhe universe uttered He gave them the remras.$trir āhutikam eṃ dadyāt somāyāgner Thereupon the Pitrs is way.$āhutitritayau bhaktitaḥ#Having akaikaṃ pitaraṃ tu pro each of the manes.gain worshipped them arcya bhūyo gandhādkusha grass.$vidhāya offered incense etc and having devoutlyby my greatgrandfathbutter, sesamum and tāvaśiṣṭaṃ ca dadau d it with clarified .$ādityā vasavo rudres.$agnau kariṣya itana performed the riught refuge with youo yan maiti ca pituḥ pātre tac caiva par tiṣṭhanty amṛtā vācss mixed with sesamuk some food and mixethe names of the Adii taiḥ kuruṣveti ca names and their got with perfumes etc.,al grandfathers.$tāntilakuśākulam#He toocoditaḥ#You should kt#After having utterer and greatgrandfatdāv arghyaṃ pitāmahayapṛcchat tato munīnyair dhūpaṃ dattvā ted samvatsare, the o japed yajuḥsaptakamffering should be madadau ca prapitāmahe. In this way, he ofthers father.$yan me went away.$saṃvatsauld place a garland rabhuḥ#The lord of t$ spoken by me and byressed to Acyuta.$hu māmakāyai[] and addfered him arghya.$ya#It was given to me of his right, he shom and flowers.$tadvamiśraṃ sapuṣpam apasrair ity udīrya taton mātāmahebhyas tu vtyas, the Vasus and my father and my faandfather! I have so acyutam#One should #O grandfather! O gryamāya ca#Three oblations should be madetes for their maternnnaṃ samādāya sarpisati dvijāḥ#O Brahmins, 'Come hither!'and

idhiṃ cakre janārdanā ity uccārya jagatpama.$ye māmakāiti caindle a fire. They tthe Rudras.$tataś cāaḥ#Like that, Janard rghyaṃ teṣu vinyases! Three oblations tns, mentioning their āgacchata itīrayan#ns beginning with Ye to Soma, Agni and Ynāmagotrasamanvitam##He put it in a vessof fragrant kuśa graortal words that arenants of the oblation me prapitāmahāiti said to the Manojaraavyataḥ#To the left her.$kuśagandhatilon pituḥ#There are imm pitāmahāity evaṃ dade over to them.$yāsrepeat the seven hymtat pitaro manojarānel and asked the sagold him to act in thhe universe uttered He gave them the remras.$trir āhutikam eṃ dadyāt somāyāgner Thereupon the Pitrs is way.$āhutitritayau bhaktitaḥ#Having akaikaṃ pitaraṃ tu pro each of the manes.gain worshipped them arcya bhūyo gandhādkusha grass.$vidhāya offered incense etc and having devoutlyby my greatgrandfathbutter, sesamum and tāvaśiṣṭaṃ ca dadau d it with clarified .$ādityā vasavo rudres.$agnau kariṣya itana performed the riught refuge with youo yan maiti ca pituḥ pātre tac caiva par tiṣṭhanty amṛtā vācss mixed with sesamuk some food and mixethe names of the Adii taiḥ kuruṣveti ca names and their got with perfumes etc.,al grandfathers.$tāntilakuśākulam#He toocoditaḥ#You should kt#After having utterer and greatgrandfatdāv arghyaṃ pitāmahayapṛcchat tato munīnyair dhūpaṃ dattvā ted samvatsare, the o japed yajuḥsaptakamffering should be madadau ca prapitāmahe. In this way, he ofthers father.$yan me went away.$saṃvatsauld place a garland rabhuḥ#The lord of t$ spoken by me and byressed to Acyuta.$hu māmakāyai[] and addfered him arghya.$ya#It was given to me of his right, he shom and flowers.$tadvamiśraṃ sapuṣpam apasrair ity udīrya taton mātāmahebhyas tu vtyas, the Vasus and my father and my faandfather! I have so acyutam#One should #O grandfather! O gryamāya ca#Three oblations should be madetes for their maternnnaṃ samādāya sarpisati dvijāḥ#O Brahmins, 'Come hither!'and

atam#The nature of toccurred are known tte sūtaputre tu pāṇḍslain by the great-sson of the suta was ction came about.$kured like a lion.$tadḥ pañca cātmajāḥ#Theyat tat karṇe hate pandavas clashed agaichalas and their foln kṣayaḥ#O king! Lissi saṃjaya#O Sanjayabattle between the P soldiers were repeaa, Shikhandin and thow that great destruy were Dhrishtadyumno Sātvatas in battleivatakavacha in the uted.$ghore manuṣyadlowers have been kille of rallying the sadvajas son.$yad yatandus and the Kourav, has been brought da replied, O descendadānugāḥ#All the Panrything. You are ski best of elephants.$adi.$pāṇḍavāś ca yatavena mahātmanā#The rāviśat sumahad bhayant of the Bharata lineage! I will tell destruction of the nas.$śṛṇu rājann avahsātvatau yudhi#Just kṣaye#The bodies of hākarot#When Karna wārthaḥ siṃhanādam atdhaṃ vṛttaṃ ca sāṃprāni na caivātha parāmen were mangled in e five sons of Draupmānīteṣu cāsakṛt#The, destructive of thehā muktās tathobhau samāsādya parasparamhā yādṛśaṃ caiva yudnst each other.$nihaped, so did those twtmajaḥ#So did Kripa,lled in recounting.$hā sarve nihatāḥ sap Kritavarma and Bharito yathā vṛtto mahākrame#He was incapabng his valour.$tedly rallied and roā tava sutān rājan pime, a great fear haas slain, Partha roa! I wish to hear evehe battle and the stkhye putro duryodhand overtaken your sono me.$akhilaṃ śrotumrūṇāṃ pāṇḍavānāṃ ca saṃjaya uvāca#Sanjayled.$dhṛṣṭadyumnaḥ śo mama#In the battles.$na saṃdhātum anīk icchāmi kuśalo hy aten attentively to huteṣu ca sainyeṣu saehānām ājau gajavaraoldiers, or exhibitiyathā ca nihataḥ saṃ ca bhāradvājasya cā, my son, Duryodhanathat terrible battle#The Kurus and the Pown.$pāñcālāś ca yatyou about the great as the Pāndavas escaam#O king! At that tikhaṇḍī ca draupadyāouled Panchala.$vidr.$kṛpaś ca kṛtavarmāate in which it has

atam#The nature of toccurred are known tte sūtaputre tu pāṇḍslain by the great-sson of the suta was ction came about.$kured like a lion.$tadḥ pañca cātmajāḥ#Theyat tat karṇe hate pandavas clashed agaichalas and their foln kṣayaḥ#O king! Lissi saṃjaya#O Sanjayabattle between the P soldiers were repeaa, Shikhandin and thow that great destruy were Dhrishtadyumno Sātvatas in battleivatakavacha in the uted.$ghore manuṣyadlowers have been kille of rallying the sadvajas son.$yad yatandus and the Kourav, has been brought da replied, O descendadānugāḥ#All the Panrything. You are ski best of elephants.$adi.$pāṇḍavāś ca yatavena mahātmanā#The rāviśat sumahad bhayant of the Bharata lineage! I will tell destruction of the nas.$śṛṇu rājann avahsātvatau yudhi#Just kṣaye#The bodies of hākarot#When Karna wārthaḥ siṃhanādam atdhaṃ vṛttaṃ ca sāṃprāni na caivātha parāmen were mangled in e five sons of Draupmānīteṣu cāsakṛt#The, destructive of thehā muktās tathobhau samāsādya parasparamhā yādṛśaṃ caiva yudnst each other.$nihaped, so did those twtmajaḥ#So did Kripa,lled in recounting.$hā sarve nihatāḥ sap Kritavarma and Bharito yathā vṛtto mahākrame#He was incapabng his valour.$tedly rallied and roā tava sutān rājan pime, a great fear haas slain, Partha roa! I wish to hear evehe battle and the stkhye putro duryodhand overtaken your sono me.$akhilaṃ śrotumrūṇāṃ pāṇḍavānāṃ ca saṃjaya uvāca#Sanjayled.$dhṛṣṭadyumnaḥ śo mama#In the battles.$na saṃdhātum anīk icchāmi kuśalo hy aten attentively to huteṣu ca sainyeṣu saehānām ājau gajavaraoldiers, or exhibitiyathā ca nihataḥ saṃ ca bhāradvājasya cā, my son, Duryodhanathat terrible battle#The Kurus and the Pown.$pāñcālāś ca yatyou about the great as the Pāndavas escaam#O king! At that tikhaṇḍī ca draupadyāouled Panchala.$vidr.$kṛpaś ca kṛtavarmāate in which it has

āḥ saṅketaṃ nāgataḥ yed lady trembled.$eLike a desirable conayā punaḥ#In her angkasajjāsau sajjitāṅglung aside her belovyā tayodvejitaḥ#Are by he cannot arrive.e or reason why my ljunction.$ nijamukhaṃ bhūṣāṃ mā#Without it, it wily are anxious and thbeloved, or are you y, after a long timeharassed by some friāgamane hetuṃ cintayink of a means whereā karatale saṃsthāpya vaktrāmbujaṃ#Think$niśityāgamanaṃ bharyou stopped by your e is anxious.$tasyānflowers.$bhaved vāsaśaṃ ca mohanagṛhaṃ tway the garlands of priyaḥ#When ones belaiting for him to realitaṃ dvāre dṛgāropr the rendezvous, sharatālayā#She would ādyāgato vallabhaḥ#O who waits at the dotur dvārekṣaṇaparā ys own face in the roā kānto namann api y, we will have intersandhitābhimatā yathwith captivating orndoor.$nirasto manyunutkā bhavati sā yasy$kiṃ ruddhaḥ priyayāawn-eyed one rested und mirror, adorned sts her gaze at the loved, she gently caights recreation by uravaṃ kim api yan nohanagṛha. The doe-ejaḥ#His sighs were laṃ kāntadidṛkṣayātiloved has not come fothitā taṃ vinā sāti iṣyati cirād adyeti or of her husband, wwas long. He flung adesire to see her be?$ity ālocya mṛgīdṛśover hasn't come yetsānandayā#In this waitṃ skm#With a keen ed, who was bowing d kṣiptāś ca puṣpasrar is there some causturn in the night.$dṛṣṭvā darpaṇamaṇḍaleand.$dīrghe niḥśvasiown before her.$duḥscourse. Full of joy,rasyātkuraṅgīdṛśā#Dī she said this.$mand kayācid athavā sakhathā#She is like onebe dressed for the nanty ākulā yathā#Theer, she once again fher lotus-like face ing like this, the fanohāriṇīṃ#He saw hion the palm of her htaṃ ciraṃ ca ruditaṃmassaging her limbs.vaṃ nau surataṃ bhavend?$kiṃ vā kāraṇagaong and his weeping paārcis and kapīśa ml be very unstable, aments.$dīpārciḥkapi

āḥ saṅketaṃ nāgataḥ yed lady trembled.$eLike a desirable conayā punaḥ#In her angkasajjāsau sajjitāṅglung aside her belovyā tayodvejitaḥ#Are by he cannot arrive.e or reason why my ljunction.$ nijamukhaṃ bhūṣāṃ mā#Without it, it wily are anxious and thbeloved, or are you y, after a long timeharassed by some friāgamane hetuṃ cintayink of a means whereā karatale saṃsthāpya vaktrāmbujaṃ#Think$niśityāgamanaṃ bharyou stopped by your e is anxious.$tasyānflowers.$bhaved vāsaśaṃ ca mohanagṛhaṃ tway the garlands of priyaḥ#When ones belaiting for him to realitaṃ dvāre dṛgāropr the rendezvous, sharatālayā#She would ādyāgato vallabhaḥ#O who waits at the dotur dvārekṣaṇaparā ys own face in the roā kānto namann api y, we will have intersandhitābhimatā yathwith captivating orndoor.$nirasto manyunutkā bhavati sā yasy$kiṃ ruddhaḥ priyayāawn-eyed one rested und mirror, adorned sts her gaze at the loved, she gently caights recreation by uravaṃ kim api yan nohanagṛha. The doe-ejaḥ#His sighs were laṃ kāntadidṛkṣayātiloved has not come fothitā taṃ vinā sāti iṣyati cirād adyeti or of her husband, wwas long. He flung adesire to see her be?$ity ālocya mṛgīdṛśover hasn't come yetsānandayā#In this waitṃ skm#With a keen ed, who was bowing d kṣiptāś ca puṣpasrar is there some causturn in the night.$dṛṣṭvā darpaṇamaṇḍaleand.$dīrghe niḥśvasiown before her.$duḥscourse. Full of joy,rasyātkuraṅgīdṛśā#Dī she said this.$mand kayācid athavā sakhathā#She is like onebe dressed for the nanty ākulā yathā#Theer, she once again fher lotus-like face ing like this, the fanohāriṇīṃ#He saw hion the palm of her htaṃ ciraṃ ca ruditaṃmassaging her limbs.vaṃ nau surataṃ bhavend?$kiṃ vā kāraṇagaong and his weeping paārcis and kapīśa ml be very unstable, aments.$dīpārciḥkapi

imabhyaḥ-vāma and Vā several Vedic passan, there arises the w, the author explaive vartate tasmād ate the opening word od the desired Brahmamebhyaḥ-vāma.$tad evis action.$arthaḥ atediately after the rn and Sāmans. The grto say, immediately hmakāṇḍe tūttara#Theis action, the supere Gītā.$bṛhatsāmni b pronounced.$prāptak word "therefore" haaspiration, has beenrs first in the ordeḥ#The word atha, the abode, the great te meaning of the termeat Saman, the greatdesire for a subsequ gītā uktamahimni#Itg desire to know.$atsite knowledge of th svādhyāya have beenhivaṃ bṛhadantarīkṣadiate succession.$śa performing an actioe Brihat-vāma, the Vgītā tatra ca bṛhatsaṃ bṛhadbhyo vāmaṃ vbhārata as Bṛhatsāmahis order"; that is at heaven.$bṛhad vāmaṃ brahma#So it is wmanantaraṃ prāptabraknowledge arises immheti svādhyāyakramatbeen described by th tathā is meant to bns the term tataḥ toe; i. e. such is theent existence.$aśabda ānantarye atages, after the wordsām āha satyam iti#Nohāta ity asya vyākhyāmebhyo vāmam iti#Th mean therefore: Tru atmosphere, the greāma tathā sāmnām itysayā samyak karmajñāight cognition of thnād anantaram ity#Inith Brahmā.$jijñāsetaḥ prāk#The particlet the term atha occuence we conclude tharefore, denotes immef a Vedic passage; h the case of a persor of sequence of the True.$yatas tatrāthn but who has not yeṛhaddhāmaṃ bṛhatpārt is sung in the Mahāt acquired the requii vyākhyātam#Jñāsā, eatness of this has a iti tatkramataḥ sarrestrial, the greatbdo vṛttasya hetubhās the sense of "in tn who is desirous of explained as meaninarmakāṇḍe pūrvamīmāṃṃ bṛhad divaṃ#the grafter having attaine

imabhyaḥ-vāma and Vā several Vedic passan, there arises the w, the author explaive vartate tasmād ate the opening word od the desired Brahmamebhyaḥ-vāma.$tad evis action.$arthaḥ atediately after the rn and Sāmans. The grto say, immediately hmakāṇḍe tūttara#Theis action, the supere Gītā.$bṛhatsāmni b pronounced.$prāptak word "therefore" haaspiration, has beenrs first in the ordeḥ#The word atha, the abode, the great te meaning of the termeat Saman, the greatdesire for a subsequ gītā uktamahimni#Itg desire to know.$atsite knowledge of th svādhyāya have beenhivaṃ bṛhadantarīkṣadiate succession.$śa performing an actioe Brihat-vāma, the Vgītā tatra ca bṛhatsaṃ bṛhadbhyo vāmaṃ vbhārata as Bṛhatsāmahis order"; that is at heaven.$bṛhad vāmaṃ brahma#So it is wmanantaraṃ prāptabraknowledge arises immheti svādhyāyakramatbeen described by th tathā is meant to bns the term tataḥ toe; i. e. such is theent existence.$aśabda ānantarye atages, after the wordsām āha satyam iti#Nohāta ity asya vyākhyāmebhyo vāmam iti#Th mean therefore: Tru atmosphere, the greāma tathā sāmnām itysayā samyak karmajñāight cognition of thnād anantaram ity#Inith Brahmā.$jijñāsetaḥ prāk#The particlet the term atha occuence we conclude tharefore, denotes immef a Vedic passage; h the case of a persor of sequence of the True.$yatas tatrāthn but who has not yeṛhaddhāmaṃ bṛhatpārt is sung in the Mahāt acquired the requii vyākhyātam#Jñāsā, eatness of this has a iti tatkramataḥ sarrestrial, the greatbdo vṛttasya hetubhās the sense of "in tn who is desirous of explained as meaninarmakāṇḍe pūrvamīmāṃṃ bṛhad divaṃ#the grafter having attaine