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vihāya kamalālayāvilasitāni vidyunnaṭīviḍambanapaṭūni me viharaṇaṃ vidhattāṃ manaḥ kapardini kumudvatīramaṇakhaṇḍacūḍāmaṇau kaṭītaṭapaṭībhavatkaraṭicarmaṇi brahmaṇi bhavadbhavanadehalīvikaṭātuṇḍadaṇḍāhatitruṭanmukuṭakoṭibhirmaghavadādibhirbhūyate vrajema bhavadantikaṃ prakṛtimetya paiśācikīṃ kimityamarasaṃpadaḥ pramathanātha nāthāma he tvadarcanaparāyaṇapramathakanyakāluṇṭhitaprasūnasaphaladrumaṃ kamapi śailamāśāsmahe alaṃ taṭavitardikāśayitasiddhasīmantinīprakīrṇasumanomanoranameruṇā meruṇā na jātu hara yātu me viṣayadurvilāsaṃ mano manobhavakathāstu me na ca manorathātithyabhūḥ$Abandon the abode of lotuses, which are soiled and whitened by lightning; let my mind take delight in amorous playful games with actresses like Vidyutnaktā. O goddess Kapardin, thou art the gem on the lotus-like breast of Vishnu, and thy waist is the pillow made of the hide of Brahma's elephant. The streets of your palace are filled with Indra and other demigods, their crowns crumbling as they strike the colossal arms of the Supreme Personality of Godhead. O Lord of Pramathas, O Lord of the riches of the immortal beings, why should we return to you after assuming the form of Piśācas? We pray to some mountain whose fruit-bearing trees the Pramathas' daughters, intent on worshipping thee, have robbed of their flowers. Enough, enough of this Mount Meru, so delightful to the minds of Siddhas, whose borders are strewn with flowers, and whose shores are crowded with waves. O Hara, let not my mind be ravished by worldly enjoyments. Let there be to me no talk of love-gods, nor the reception of fanciful pleasures. | vihāya kamalālayāvilasitāni vidyunnaṭīviḍambanapaṭūni me viharaṇaṃ vidhattāṃ manaḥ#Abandon the abode of lotuses, which are soiled and whitened by lightning; let my mind take delight in amorous playful games with actresses like Vidyutnaktā.$kapardini kumudvatīramaṇakhaṇḍacūḍāmaṇau kaṭītaṭapaṭībhavatkaraṭicarmaṇi brahmaṇi#O goddess Kapardin, thou art the gem on the lotus-like breast of Vishnu, and thy waist is the pillow made of the hide of Brahma's elephant.$bhavadbhavanadehalīvikaṭātuṇḍadaṇḍāhatitruṭanmukuṭakoṭibhirmaghavadādibhirbhūyate#The streets of your palace are filled with Indra and other demigods, their crowns crumbling as they strike the colossal arms of the Supreme Personality of Godhead.$vrajema bhavadantikaṃ prakṛtimetya paiśācikīṃ kimityamarasaṃpadaḥ pramathanātha nāthāma he#O Lord of Pramathas, O Lord of the riches of the immortal beings, why should we return to you after assuming the form of Piśācas?$tvadarcanaparāyaṇapramathakanyakāluṇṭhitaprasūnasaphaladrumaṃ kamapi śailamāśāsmahe#We pray to some mountain whose fruit-bearing trees the Pramathas' daughters, intent on worshipping thee, have robbed of their flowers.$alaṃ taṭavitardikāśayitasiddhasīmantinīprakīrṇasumanomanoranameruṇā meruṇā#Enough, enough of this Mount Meru, so delightful to the minds of Siddhas, whose borders are strewn with flowers, and whose shores are crowded with waves.$na jātu hara yātu me viṣayadurvilāsaṃ mano manobhavakathāstu me na ca manorathātithyabhūḥ#O Hara, let not my mind be ravished by worldly enjoyments. Let there be to me no talk of love-gods, nor the reception of fanciful pleasures.$ |
datte smai sarvabuddhebhyo dattaṃ bhavati śāśvatam tasmācca puṇyasaṃbhāraḥ saṃbhārād bodhiruttamā te śiṣyāḥ karuṇotsargaśīlakṣāntiguṇānvitāḥ ye nānyatvaṃ kalpayanti gurorvajradharasya ca caityabhaṅgādibhītyāpi gurośchāyāṃ na laṅghayet pādukāsanayānāderlaṅghanasya tu kā kathā śrūyād yatnād gurorājñāṃ hṛṣṭacitto mahāmatiḥ aśaktaḥ śrāvayet tasmā upapattyā tvaśaktitām guroḥ siddhiṃ samāpnoti guroḥ svargaṃ guroḥ sukham tasmāt sarvaprayatnena gurorājñāṃ na laṅghayet svātmavacca gurordravyaṃ guruvacca tadaṅganām svajanāniva tallokān paśyennityaṃ samāhitaḥ śayyārohamagrayānamuṣṇīṣādyupabandhanam na kuryādāsane pādaṃ kaṭihastaṃ ca sannidhau$Given to them, given to all the buddhas, It will be eternal. Beyond that, the accumulation of merit Is the supreme form of enlightenment. Those students were endowed with the qualities Of generosity, compassion, discipline, and patience. Those who do not conceive of a difference Between the preceptor and the holder of the vajra, He shall not cross the shadow of his Teacher, even for fear of the shadow of his Teacher breaking down in the sanctuary. What to say of jumping such as a pair of sandals, a seat, vehicle and the like! With a cheerful mind, the immensely intelligent one will make efforts to follow his preceptors instructions. If one is incapable of explaining it to the listener, he should explain the incapacity of the listener on the basis of his own intellect. Through the preceptor, one obtains success. Through the preceptor, one obtains heaven. Through the preceptor, one obtains happiness. 76 E.g., SB 10.4.3.9.77 Evcn patallfi at ChU 5.10.9 originally hardly means goingdegradation.(0 Therefore, one must make every effort to not transgress a preceptors instructions. The materials of the preceptor should be regarded as his own self, and his wife as the preceptor. Erscheinungsv~eisezu partizipieren scheinen) zusammenfallen was dem tatsächlichen Bewußtsein, das z. B. zwischen der Erkenntnis von I-Iaarbüscl-ieln bei einem Timira-Kranken und derVorstellung eines Hasenhornes einen Unterschied macht, widersprechen würde -, dann mußte man sie als irrtümliche Ans c h a U U n g e n gelten lassen.Es ist unklar, ob Dignäga diese Konsequenz gezogen hat. Daßer es nicht für nötig hält, derartige Irrtümer durch eine eigeneBestimmung aus der Anschauung auszuschließen, spricht dagegen.Auf der anderen Seite jedoch erwähnt Dignäga bei der Aufzälilung With great attention, he must always look upon those worlds as if they are his own relatives. Bedascend, going forward, i. e., putting on the turban and so forth. One should not place ones foot on a seat And ones waist and hands near to it. | datte smai sarvabuddhebhyo dattaṃ bhavati śāśvatam#Given to them, given to all the buddhas, It will be eternal.$tasmācca puṇyasaṃbhāraḥ saṃbhārād bodhiruttamā#Beyond that, the accumulation of merit Is the supreme form of enlightenment.$te śiṣyāḥ karuṇotsargaśīlakṣāntiguṇānvitāḥ#Those students were endowed with the qualities Of generosity, compassion, discipline, and patience.$ye nānyatvaṃ kalpayanti gurorvajradharasya ca#Those who do not conceive of a difference Between the preceptor and the holder of the vajra,$caityabhaṅgādibhītyāpi gurośchāyāṃ na laṅghayet#He shall not cross the shadow of his Teacher, even for fear of the shadow of his Teacher breaking down in the sanctuary.$pādukāsanayānāderlaṅghanasya tu kā kathā#What to say of jumping such as a pair of sandals, a seat, vehicle and the like!$śrūyād yatnād gurorājñāṃ hṛṣṭacitto mahāmatiḥ#With a cheerful mind, the immensely intelligent one will make efforts to follow his preceptors instructions.$aśaktaḥ śrāvayet tasmā upapattyā tvaśaktitām#If one is incapable of explaining it to the listener, he should explain the incapacity of the listener on the basis of his own intellect.$guroḥ siddhiṃ samāpnoti guroḥ svargaṃ guroḥ sukham#Through the preceptor, one obtains success. Through the preceptor, one obtains heaven. Through the preceptor, one obtains happiness.$tasmāt sarvaprayatnena gurorājñāṃ na laṅghayet#Therefore, one must make every effort to not transgress a preceptors instructions.$svātmavacca gurordravyaṃ guruvacca tadaṅganām#The materials of the preceptor should be regarded as his own self, and his wife as the preceptor.$svajanāniva tallokān paśyennityaṃ samāhitaḥ#With great attention, he must always look upon those worlds as if they are his own relatives.$śayyārohamagrayānamuṣṇīṣādyupabandhanam#Bedascend, going forward, i. e., putting on the turban and so forth.$na kuryādāsane pādaṃ kaṭihastaṃ ca sannidhau#One should not place ones foot on a seat And ones waist and hands near to it.$ |
yāmyapradeśe revāyā āśramaḥ surapūjitaḥ suvarṇadvīpapavikhyāto devadroṇīsamāvṛtaḥ hārīto gautamo viṣṇuḥ sāvarṇiḥ kauśikas tathā māsopavāsinaḥ kecid anye pakṣopavāsinaḥ cāndrāyaṇaparāś cānye tathānye kṛcchracāriṇaḥ phalamūlāśinaḥ kecit tathānye vāyubhakṣakāḥ kaṇadhūmaṃ pibanty anye jalāhārās tathā pare ekapādāḥ sthitāḥ kecid anye cārdhapadāḥ sthitāḥ dantolūkhalinaḥ kecidanye sūryāvalokinaḥ brāhmaṇāś ca brahmavidaḥ śrutismṛtiviśāradāḥ itihāsapurāṇāni mokṣopāyavicintakāḥ agnihotraparā nityaṃ japayajñakriyāparāḥ vedadhvanitanirghoṣais tārayanti jagattrayam na tasmin saṃcaret pāpaṃ tamaḥ sūryodaye yathā mekalādakṣiṇe tīre brahmaloka iva sthitaḥ āmrajambūkadambaiś ca kapitthair bilvadāḍimaiḥ$Revās hermitage, adored by gods, is in the southern region. It is surrounded by Devadroṇī and is renowned as Suvarṇadvīpa. Hārīta, Gautama, Viṣṇu, Sāvarṇi and Kauśika. Some of them fast for a month. Others fast for a fortnight. Some practise chandrayana. Others observe the rites of the Krichchha Charis. Some ate fruits and roots. Others only subsisted on air. Some drink the smoke of burning husks. Others subsist only on water. Some stood on one foot. Others stood on half a foot. Some use their teeth as mortars. Others look at the sun. There were brahmanas who knew about the brahman and were accomplished in shruti and smriti. Itihāsas and Purāṇas reflect on the means of salvation. They are always devoted to agnihotra sacrifices. They are devoted to the rites of meditation and the sacrifices. They rescue the three worlds with the sound of the chanting of the Vedas. Just as darkness does not exist at the time of sunrise, wickedness does not exist there. It is located on the southern bank of Mekalā and is like the world of Brahmā. There were mangoes, rose apples, kadambas, wood-apples, bilva fruit and daruharidra flowers. | yāmyapradeśe revāyā āśramaḥ surapūjitaḥ#Revās hermitage, adored by gods, is in the southern region.$suvarṇadvīpapavikhyāto devadroṇīsamāvṛtaḥ#It is surrounded by Devadroṇī and is renowned as Suvarṇadvīpa.$hārīto gautamo viṣṇuḥ sāvarṇiḥ kauśikas tathā#Hārīta, Gautama, Viṣṇu, Sāvarṇi and Kauśika.$māsopavāsinaḥ kecid anye pakṣopavāsinaḥ#Some of them fast for a month. Others fast for a fortnight.$cāndrāyaṇaparāś cānye tathānye kṛcchracāriṇaḥ#Some practise chandrayana. Others observe the rites of the Krichchha Charis.$phalamūlāśinaḥ kecit tathānye vāyubhakṣakāḥ#Some ate fruits and roots. Others only subsisted on air.$kaṇadhūmaṃ pibanty anye jalāhārās tathā pare#Some drink the smoke of burning husks. Others subsist only on water.$ekapādāḥ sthitāḥ kecid anye cārdhapadāḥ sthitāḥ#Some stood on one foot. Others stood on half a foot.$dantolūkhalinaḥ kecidanye sūryāvalokinaḥ#Some use their teeth as mortars. Others look at the sun.$brāhmaṇāś ca brahmavidaḥ śrutismṛtiviśāradāḥ#There were brahmanas who knew about the brahman and were accomplished in shruti and smriti.$itihāsapurāṇāni mokṣopāyavicintakāḥ#Itihāsas and Purāṇas reflect on the means of salvation.$agnihotraparā nityaṃ japayajñakriyāparāḥ#They are always devoted to agnihotra sacrifices. They are devoted to the rites of meditation and the sacrifices.$vedadhvanitanirghoṣais tārayanti jagattrayam#They rescue the three worlds with the sound of the chanting of the Vedas.$na tasmin saṃcaret pāpaṃ tamaḥ sūryodaye yathā#Just as darkness does not exist at the time of sunrise, wickedness does not exist there.$mekalādakṣiṇe tīre brahmaloka iva sthitaḥ#It is located on the southern bank of Mekalā and is like the world of Brahmā.$āmrajambūkadambaiś ca kapitthair bilvadāḍimaiḥ#There were mangoes, rose apples, kadambas, wood-apples, bilva fruit and daruharidra flowers.$ |
viśvakarmasuto vīro nalaḥ plavagasattamaḥ vikrānto vegavān atra vasuputraḥ sudurdharaḥ daśavānarakoṭyaś ca śūrāṇāṃ yuddhakāṅkṣiṇām śrīmatāṃ devaputrāṇāṃ śeṣān nākhyātum utsahe putro daśarathasyaiṣa siṃhasaṃhanano yuvā dūṣaṇo nihato yena kharaś ca triśirās tathā nāsti rāmasya sadṛśo vikrame bhuvi kaś cana virādho nihato yena kabandhaś cāntakopamaḥ vaktuṃ na śakto rāmasya naraḥ kaś cid guṇān kṣitau janasthānagatā yena tāvanto rākṣasā hatāḥ lakṣmaṇaś cātra dharmātmā mātaṃgānām ivarṣabhaḥ yasya bāṇapathaṃ prāpya na jīved api vāsavaḥ rākṣasānāṃ variṣṭhaś ca tava bhrātā vibhīṣaṇaḥ parigṛhya purīṃ laṅkāṃ rāghavasya hite rataḥ iti sarvaṃ samākhyātaṃ tavedaṃ vānaraṃ balam suvele dhiṣṭhitaṃ śaile śeṣakārye bhavān gatiḥ$The brave Nala, supreme among apes, is Vishvakarmas son. The powerful and swift Sudurdhara, the son of the Vasus, is here. There were ten crore brave apes who desired to fight. I am indeed reluctant to recount the names of the other glorious gods. This young one has the strength of a lion and he is Dasharathas son. He is the one who killed Dushana, Khara and Trishira. There is no one on earth who is Ramas equal in valour. He is the one who killed Viradha and Kabandha, who was like Death. There is no man on earth who can narrate Ramas qualities. He is the one who slew all the rakshasas who went to Janasthana. Lakshmana, with dharma in his soul, is a bull among elephants. Someone who comes in the path of his arrows, even if it is Vasava, will not remain alive. Your brother, Vibhishana, is supreme among the rakshasas. Engaged in ensuring Raghavas welfare, he accepted the city of Lanka. I have thus told you everything about the strength of the apes. I am stationed on Mount Suvela. For the remaining part of my work, you are the refuge. | viśvakarmasuto vīro nalaḥ plavagasattamaḥ#The brave Nala, supreme among apes, is Vishvakarmas son.$vikrānto vegavān atra vasuputraḥ sudurdharaḥ#The powerful and swift Sudurdhara, the son of the Vasus, is here.$daśavānarakoṭyaś ca śūrāṇāṃ yuddhakāṅkṣiṇām#There were ten crore brave apes who desired to fight.$śrīmatāṃ devaputrāṇāṃ śeṣān nākhyātum utsahe#I am indeed reluctant to recount the names of the other glorious gods.$putro daśarathasyaiṣa siṃhasaṃhanano yuvā#This young one has the strength of a lion and he is Dasharathas son.$dūṣaṇo nihato yena kharaś ca triśirās tathā#He is the one who killed Dushana, Khara and Trishira.$nāsti rāmasya sadṛśo vikrame bhuvi kaś cana#There is no one on earth who is Ramas equal in valour.$virādho nihato yena kabandhaś cāntakopamaḥ#He is the one who killed Viradha and Kabandha, who was like Death.$vaktuṃ na śakto rāmasya naraḥ kaś cid guṇān kṣitau#There is no man on earth who can narrate Ramas qualities.$janasthānagatā yena tāvanto rākṣasā hatāḥ#He is the one who slew all the rakshasas who went to Janasthana.$lakṣmaṇaś cātra dharmātmā mātaṃgānām ivarṣabhaḥ#Lakshmana, with dharma in his soul, is a bull among elephants.$yasya bāṇapathaṃ prāpya na jīved api vāsavaḥ#Someone who comes in the path of his arrows, even if it is Vasava, will not remain alive.$rākṣasānāṃ variṣṭhaś ca tava bhrātā vibhīṣaṇaḥ#Your brother, Vibhishana, is supreme among the rakshasas.$parigṛhya purīṃ laṅkāṃ rāghavasya hite rataḥ#Engaged in ensuring Raghavas welfare, he accepted the city of Lanka.$iti sarvaṃ samākhyātaṃ tavedaṃ vānaraṃ balam#I have thus told you everything about the strength of the apes.$suvele dhiṣṭhitaṃ śaile śeṣakārye bhavān gatiḥ#I am stationed on Mount Suvela. For the remaining part of my work, you are the refuge.$ |
dvādaśābhyantare caiva yojanānāṃ dvijottamāḥ rakṣate bhagavān devo narasiṃho mahābalaḥ tato gatvā biladvāram upoṣya rajanītrayam palāśakāṣṭhaiḥ prajvālya bhagavantaṃ hutāśanam palāśasamidhas tatra juhuyāt trimadhuplutāḥ dve śate dvijaśārdūlā vaṣaṭkāreṇa sādhakaḥ tato vivaradvāraṃ tu prakaṭaṃ jāyate kṣaṇāt tato viśet tu niḥśaṅkaṃ kavacī vivaraṃ budhaḥ gacchataḥ saṃkaṭaṃ tasya tamomohaś ca naśyati rājamārgaḥ suvistīrṇo dṛśyate bhramarājitaḥ narasiṃhaṃ smaraṃs tatra pātālaṃ viśate dvijāḥ gatvā tatra japet tattvaṃ narasiṃhākhyam avyayam tataḥ strīṇāṃ sahasrāṇi vīṇāvādanakarmaṇām nirgacchanti puro viprāḥ svāgataṃ tā vadanti ca praveśayanti tā haste gṛhītvā sādhakeśvaram tato rasāyanaṃ divyaṃ pāyayanti dvijottamāḥ$< berg, Winter, 1986-2002 (Indogermanische Bibliothek). O supreme among brahmanas! It is located twelve yojanas from here. The immensely strong and illustrious god, Narasiṃha, protects you. He went to the mouth of the cave and fasted there for three nights. He ignited the illustrious fire with sticks of palasha wood. One should offer oblations of twigs of the palāśa tree dipped in the three sweet things. O tiger among brahmins! The votary should utter the vaṣaṭ for two hundred times. . Then, in a moment, The aperture will become visible. Then a wise man, clad in armour, without any hesitation, should enter an opening. As they advance, the darkness and delusion are destroyed. The broad royal road can be seen, as it is strewn with bees. O brahmins, he who meditates on Narasiṃha there enters the nether worlds. Auch die Hs. Trr. VIII. B kann auf Grund von Abs. 1. 5. 3. 1. c und Having gone there, one should repeat the immutable principle called Narasiṃha. There were thousands of women who were skilled in playing the veena. ( & ~ hvon) der erkisetiden Erfahrung und der sie vorbereitenden und herbeifiihrendenVersenkungs- und Meditationspraxis. Da mir fnr die A u s h i m -aandererVerpikhtungen nur wenig Zeit zur Verfügung &d,ist diese Skizze notwendigerweise vorläufig und unvollständig. Insbesondere mußte ein Eingehen auf von der&Bh ausgehende bzw. auf sie Bezug nehmende m t e r e Entwicklungen (hdhinir-Gestalt das umfangreiche 13. Kapitel des Grundteils der Yogäcäxabhürni,einer umfangreichen, offensichtlich in mehreren Arbeitsgkgen entstandenen The brahmins came out in front and they welcomed them. . They take the practitioner by the hand And lead him inside. The supreme among brahmanas made them drink the divine Rasayana. | dvādaśābhyantare caiva yojanānāṃ dvijottamāḥ#O supreme among brahmanas! It is located twelve yojanas from here.$rakṣate bhagavān devo narasiṃho mahābalaḥ#The immensely strong and illustrious god, Narasiṃha, protects you.$tato gatvā biladvāram upoṣya rajanītrayam#He went to the mouth of the cave and fasted there for three nights.$palāśakāṣṭhaiḥ prajvālya bhagavantaṃ hutāśanam#He ignited the illustrious fire with sticks of palasha wood.$palāśasamidhas tatra juhuyāt trimadhuplutāḥ#One should offer oblations of twigs of the palāśa tree dipped in the three sweet things.$dve śate dvijaśārdūlā vaṣaṭkāreṇa sādhakaḥ#O tiger among brahmins! The votary should utter the vaṣaṭ for two hundred times.$tato vivaradvāraṃ tu prakaṭaṃ jāyate kṣaṇāt#. Then, in a moment, The aperture will become visible.$tato viśet tu niḥśaṅkaṃ kavacī vivaraṃ budhaḥ#Then a wise man, clad in armour, without any hesitation, should enter an opening.$gacchataḥ saṃkaṭaṃ tasya tamomohaś ca naśyati#As they advance, the darkness and delusion are destroyed.$rājamārgaḥ suvistīrṇo dṛśyate bhramarājitaḥ#The broad royal road can be seen, as it is strewn with bees.$narasiṃhaṃ smaraṃs tatra pātālaṃ viśate dvijāḥ#O brahmins, he who meditates on Narasiṃha there enters the nether worlds.$gatvā tatra japet tattvaṃ narasiṃhākhyam avyayam#Having gone there, one should repeat the immutable principle called Narasiṃha.$tataḥ strīṇāṃ sahasrāṇi vīṇāvādanakarmaṇām#There were thousands of women who were skilled in playing the veena.$nirgacchanti puro viprāḥ svāgataṃ tā vadanti ca#The brahmins came out in front and they welcomed them.$praveśayanti tā haste gṛhītvā sādhakeśvaram#. They take the practitioner by the hand And lead him inside.$tato rasāyanaṃ divyaṃ pāyayanti dvijottamāḥ#The supreme among brahmanas made them drink the divine Rasayana.$ |
svabhāvāpariniṣpatterajātervā svabhāvataḥ māyebhavanna bhāvānāmīkṣate satsvabhāvatām utpattimattvāt saṃvṛtyā hetumattvādathāpi vā na santi bhāvā iti vā yathārthā na matirmatā kalpanādvāranirvṛtteḥ sthāṇoḥ puruṣabuddhivat asadbuddhyupalabhyo vā bhāvātmā vitatho mataḥ kalpanājñānagamyatvānmarīcyudakabuddhivat sadasadbuddhiboddhavyaniṣedhādevameva tu jāyatejātiyogena nirvikalpā matiḥ satām śūnyatvāt sarvadharmāṇāṃ tadaśūnyatvatopi vā na niṣkalpā matirneṣṭā prāgvat tatpratiṣedhataḥ śūnyatādisvabhāvena yataḥ śūnyā hi śūnyatā na paśyati tato vidvāñchūnyatetyapi śūnyatām$Because it is unreal in so far as its own-being is concerned, or because it has not yet arisen. Created by illusion, they do not see the true nature of things. Because of its arising, or else, because of its causal nature in a conventional sense. The notion that things do not exist is not accepted as being in accordance with the real state of things. because it proceeds from imagination, like the cognition of a man relating to a post. or that which is perceptible by a non-existent cognition is held to be false in so far as it is of the nature of an existent thing. because it is apprehended by a determinate cognition, like the cognition of water in a mirage. The same holds good regarding the notion of being and that of non-being; because it has been shown that all such notions as existent and non-existent have been refuted. The minds of the good are free from all doubts, according to their different modes of birth. Because of the emptiness of all dharmas, It may or may not be empty. The Naiyāyikas meet this objection with the remark that if a determinate perception is asserted then an indeterminate perception does not come into being since it has been refuted before. Because emptiness is empty of the own-being of emptiness and so on. Then the wise one does not see Non-Substantiality even as void. | svabhāvāpariniṣpatterajātervā svabhāvataḥ#Because it is unreal in so far as its own-being is concerned, or because it has not yet arisen.$māyebhavanna bhāvānāmīkṣate satsvabhāvatām#Created by illusion, they do not see the true nature of things.$utpattimattvāt saṃvṛtyā hetumattvādathāpi vā#Because of its arising, or else, because of its causal nature in a conventional sense.$na santi bhāvā iti vā yathārthā na matirmatā#The notion that things do not exist is not accepted as being in accordance with the real state of things.$kalpanādvāranirvṛtteḥ sthāṇoḥ puruṣabuddhivat#because it proceeds from imagination, like the cognition of a man relating to a post.$asadbuddhyupalabhyo vā bhāvātmā vitatho mataḥ#or that which is perceptible by a non-existent cognition is held to be false in so far as it is of the nature of an existent thing.$kalpanājñānagamyatvānmarīcyudakabuddhivat#because it is apprehended by a determinate cognition, like the cognition of water in a mirage.$sadasadbuddhiboddhavyaniṣedhādevameva tu#The same holds good regarding the notion of being and that of non-being; because it has been shown that all such notions as existent and non-existent have been refuted.$jāyatejātiyogena nirvikalpā matiḥ satām#The minds of the good are free from all doubts, according to their different modes of birth.$śūnyatvāt sarvadharmāṇāṃ tadaśūnyatvatopi vā#Because of the emptiness of all dharmas, It may or may not be empty.$na niṣkalpā matirneṣṭā prāgvat tatpratiṣedhataḥ#The Naiyāyikas meet this objection with the remark that if a determinate perception is asserted then an indeterminate perception does not come into being since it has been refuted before.$śūnyatādisvabhāvena yataḥ śūnyā hi śūnyatā#Because emptiness is empty of the own-being of emptiness and so on.$na paśyati tato vidvāñchūnyatetyapi śūnyatām#Then the wise one does not see Non-Substantiality even as void.$ |
ataḥ parataraṃ nāsti vyāpakaṃ vyāpakasya tu vyāptiprakaraṇam iti viṃśaḥ paṭalaḥ ataḥ paraṃ pravakṣyāmi aṣṭadhā pratyayo yathā anagnijvalanaṃ caiva vṛkṣasyālabhanaṃ tathā pāśānāṃ stobhanaṃ caiva mahāpātakanāśanam viṣasaṃharaṇaṃ caiva nirbījakaraṇaṃ tathā grahajvaravināśaśca pratyayo ṣṭavidhaḥ smṛtaḥ evaṃ jñātvā tu vidhivat khyātiḥ sarvatra jāyate praṇavenāgnimadhyastho hakāro hrīṃ tathaiva ca ādiroṃ ca namaścānte anagnijvalane hitam agniṃ srotasi saṃyojya sahasrodghātasaṃyutam pañcākṣaraprayogeṇa jvalatyeva na saṃśayaḥ oṃkāraḥ sarvato dhastād rephastasyordhvataḥ sthitaḥ pūrvavatsamprayukto yaṃ prayogo bhuvi durlabhaḥ$There is nothing more pervasive than this. But the pervasive thing has no greater pervasiveness than this. This concludes the section on comprehension. This concludes the chapter on the twentieth chapter, entitled The White Lotus of the Good Dharma. The White Lotus of the Good Dharma I will now tell you about the eight different kinds of belief. He must not light a fire. He must cut down a tree. The tying of the noose destroys great sins. It is capable of destroying poison and rendering the body seedless. The prophylactic is said to be of eight kinds depending upon the planets and the fevers. Knowing this in the proper way, one obtains fame everywhere. The syllable ha should be located in the middle of the fire along with the praṇava and the sense of shame. The beginning and end of obeisance is beneficial in the fire without fire. . One should add fuel to the current And incite it with a thousand flashes of lightning. When the five-syllabled mantra is repeated, There is no doubt that it will ignite. The syllable oṃ is everywhere below and the ra is situated above it. This preparation, which is difficult to obtain in this world, will be accomplished with great difficulty, if combined with the previous preparation. | ataḥ parataraṃ nāsti vyāpakaṃ vyāpakasya tu#There is nothing more pervasive than this. But the pervasive thing has no greater pervasiveness than this.$vyāptiprakaraṇam#This concludes the section on comprehension.$iti viṃśaḥ paṭalaḥ#This concludes the chapter on the twentieth chapter, entitled The White Lotus of the Good Dharma. The White Lotus of the Good Dharma$ataḥ paraṃ pravakṣyāmi aṣṭadhā pratyayo yathā#I will now tell you about the eight different kinds of belief.$anagnijvalanaṃ caiva vṛkṣasyālabhanaṃ tathā#He must not light a fire. He must cut down a tree.$pāśānāṃ stobhanaṃ caiva mahāpātakanāśanam#The tying of the noose destroys great sins.$viṣasaṃharaṇaṃ caiva nirbījakaraṇaṃ tathā#It is capable of destroying poison and rendering the body seedless.$grahajvaravināśaśca pratyayo ṣṭavidhaḥ smṛtaḥ#The prophylactic is said to be of eight kinds depending upon the planets and the fevers.$evaṃ jñātvā tu vidhivat khyātiḥ sarvatra jāyate#Knowing this in the proper way, one obtains fame everywhere.$praṇavenāgnimadhyastho hakāro hrīṃ tathaiva ca#The syllable ha should be located in the middle of the fire along with the praṇava and the sense of shame.$ādiroṃ ca namaścānte anagnijvalane hitam#The beginning and end of obeisance is beneficial in the fire without fire.$agniṃ srotasi saṃyojya sahasrodghātasaṃyutam#. One should add fuel to the current And incite it with a thousand flashes of lightning.$pañcākṣaraprayogeṇa jvalatyeva na saṃśayaḥ#When the five-syllabled mantra is repeated, There is no doubt that it will ignite.$oṃkāraḥ sarvato dhastād rephastasyordhvataḥ sthitaḥ#The syllable oṃ is everywhere below and the ra is situated above it.$pūrvavatsamprayukto yaṃ prayogo bhuvi durlabhaḥ#This preparation, which is difficult to obtain in this world, will be accomplished with great difficulty, if combined with the previous preparation.$ |
ekoddiṣṭaṃ devahīnam ekārghyaikapavitrakam āvāhanāgnaukaraṇa rahitaṃ hy apasavyavat upatiṣṭhatām akṣayya sthāne vipravisarjane abhiramyatām iti vaded brūyus te bhiratāḥ sma ha gandhodakatilair yuktaṃ kuryāt pātracatuṣṭayam arghyārthaṃ pitṛpātreṣu pretapātraṃ prasecayet ye samānā iti dvābhyāṃ śeṣaṃ pūrvavad ācaret etat sapiṇḍīkaraṇam ekoddiṣṭaṃ striyā api arvāksapiṇḍīkaraṇaṃ yasya saṃvatsarād bhavet tasyāpy annaṃ sodakumbhaṃ dadyāt saṃvatsaraṃ dvije mṛte hani prakartavyaṃ pratimāsaṃ tu vatsaram pratisaṃvatsaraṃ caivam ādyam ekādaśe hani piṇḍāṃs tu gojaviprebhyo dadyād agnau jale pi vā prakṣipet satsu vipreṣu dvijocchiṣṭaṃ na mārjayet$There should be an offering of a single arghya and a single pavitra for the sake of a single person or god. It is devoid of invocation and offering in fire, like the apasavya cup. O brahmana! Worship them at a place that is without decay and give them leave to depart. He should tell them, May you be happy. They should also say, We are satisfied. Four vessels should be made with perfumes, water and sesamum. The vessel for the dead should be sprinkled in the vessels meant for the dead ancestors for the sake of respect. The remaining should be repeated as before with the two ye samānā[]. This Sapiṇkṣīkaraṇa has been ordained for a single Brāhmaṇa only, and applies to women also. He who has performed before the Amalgamating Sacrifice shall fast for a year. For one year, one must give food to that brahmana, together with a pot full of water. In the event of her death, should be done month by month for a year. It is to be done thus on the eleventh day every year. 36 Vin I 220: bhikkhü slhamaf!lSa'!l (etc.) paribhuiijitvä araMe viharanti. slhä slha-maf!lSagandhena bhikkhü paripätenti.~( One should offer balls of rice to the cows and brahmins either in fire or water. In the presence of good Brāhmaṇas, he shall throw the leavings of food; but he shall not wipe them. | ekoddiṣṭaṃ devahīnam ekārghyaikapavitrakam#There should be an offering of a single arghya and a single pavitra for the sake of a single person or god.$āvāhanāgnaukaraṇa rahitaṃ hy apasavyavat#It is devoid of invocation and offering in fire, like the apasavya cup.$upatiṣṭhatām akṣayya sthāne vipravisarjane#O brahmana! Worship them at a place that is without decay and give them leave to depart.$abhiramyatām iti vaded brūyus te bhiratāḥ sma ha#He should tell them, May you be happy. They should also say, We are satisfied.$gandhodakatilair yuktaṃ kuryāt pātracatuṣṭayam#Four vessels should be made with perfumes, water and sesamum.$arghyārthaṃ pitṛpātreṣu pretapātraṃ prasecayet#The vessel for the dead should be sprinkled in the vessels meant for the dead ancestors for the sake of respect.$ye samānā iti dvābhyāṃ śeṣaṃ pūrvavad ācaret#The remaining should be repeated as before with the two ye samānā[].$etat sapiṇḍīkaraṇam ekoddiṣṭaṃ striyā api#This Sapiṇkṣīkaraṇa has been ordained for a single Brāhmaṇa only, and applies to women also.$arvāksapiṇḍīkaraṇaṃ yasya saṃvatsarād bhavet#He who has performed before the Amalgamating Sacrifice shall fast for a year.$tasyāpy annaṃ sodakumbhaṃ dadyāt saṃvatsaraṃ dvije#For one year, one must give food to that brahmana, together with a pot full of water.$mṛte hani prakartavyaṃ pratimāsaṃ tu vatsaram#In the event of her death, should be done month by month for a year.$pratisaṃvatsaraṃ caivam ādyam ekādaśe hani#It is to be done thus on the eleventh day every year.$piṇḍāṃs tu gojaviprebhyo dadyād agnau jale pi vā#One should offer balls of rice to the cows and brahmins either in fire or water.$prakṣipet satsu vipreṣu dvijocchiṣṭaṃ na mārjayet#In the presence of good Brāhmaṇas, he shall throw the leavings of food; but he shall not wipe them.$ |
kṛtam apratimaṃ karma darśitaṃ cāstrakauśalam pātitā harivīrāś ca tvayaite bhīmavikramāḥ upālambhabhayāc cāpi nāsi vīra mayā hataḥ kṛtakarmā pariśrānto viśrāntaḥ paśya me balam tena sugrīvavākyena sāvamānena mānitaḥ agner ājyahutasyeva tejas tasyābhyavardhata tataḥ kumbhaḥ samutpatya sugrīvam abhipadya ca ājaghānorasi kruddho vajravegena muṣṭinā tasya carma ca pusphoṭa saṃjajñe cāsya śoṇitam sa ca muṣṭir mahāvegaḥ pratijaghne sthimaṇḍale tadā vegena tatrāsīt tejaḥ prajvālitaṃ muhuḥ vajraniṣpeṣasaṃjātajvālā merau yathā girau sa tatrābhihatas tena sugrīvo vānararṣabhaḥ muṣṭiṃ saṃvartayām āsa vajrakalpaṃ mahābalaḥ arciḥsahasravikacaṃ ravimaṇḍalasaprabham sa muṣṭiṃ pātayām āsa kumbhasyorasi vīryavān$You have performed unmatched deeds and have exhibited your skill in the use of weapons. You have brought down brave apes who were terrible in their valour. O brave one! I did not kill you because I was frightened of being censured. I have accomplished my task. I am exhausted. Rest and then behold my strength. Sugrivas words were meant to humiliate him and show him respect. His energy increased, like that of a fire into which oblations have been poured. Kumbha leapt up and approached Sugriva. He angrily struck him in the chest with a blow of the fist that was as forceful as the vajra. His skin splintered and blood started to flow. The immensely swift fist struck back in the circle of his bones. With great force, that energy repeatedly blazed forth. It was like the flames on Mount Meru, generated from the friction of the vajra. Sugriva, bull among apes, was thus struck. The immensely strong one extended his fist, which was like the vajra. It was as brilliant as the solar disc and emitted one thousand rays of light. The valiant one brought his fist down on Kumbhas chest. | kṛtam apratimaṃ karma darśitaṃ cāstrakauśalam#You have performed unmatched deeds and have exhibited your skill in the use of weapons.$pātitā harivīrāś ca tvayaite bhīmavikramāḥ#You have brought down brave apes who were terrible in their valour.$upālambhabhayāc cāpi nāsi vīra mayā hataḥ#O brave one! I did not kill you because I was frightened of being censured.$kṛtakarmā pariśrānto viśrāntaḥ paśya me balam#I have accomplished my task. I am exhausted. Rest and then behold my strength.$tena sugrīvavākyena sāvamānena mānitaḥ#Sugrivas words were meant to humiliate him and show him respect.$agner ājyahutasyeva tejas tasyābhyavardhata#His energy increased, like that of a fire into which oblations have been poured.$tataḥ kumbhaḥ samutpatya sugrīvam abhipadya ca#Kumbha leapt up and approached Sugriva.$ājaghānorasi kruddho vajravegena muṣṭinā#He angrily struck him in the chest with a blow of the fist that was as forceful as the vajra.$tasya carma ca pusphoṭa saṃjajñe cāsya śoṇitam#His skin splintered and blood started to flow.$sa ca muṣṭir mahāvegaḥ pratijaghne sthimaṇḍale#The immensely swift fist struck back in the circle of his bones.$tadā vegena tatrāsīt tejaḥ prajvālitaṃ muhuḥ#With great force, that energy repeatedly blazed forth.$vajraniṣpeṣasaṃjātajvālā merau yathā girau#It was like the flames on Mount Meru, generated from the friction of the vajra.$sa tatrābhihatas tena sugrīvo vānararṣabhaḥ#Sugriva, bull among apes, was thus struck.$muṣṭiṃ saṃvartayām āsa vajrakalpaṃ mahābalaḥ#The immensely strong one extended his fist, which was like the vajra.$arciḥsahasravikacaṃ ravimaṇḍalasaprabham#It was as brilliant as the solar disc and emitted one thousand rays of light.$sa muṣṭiṃ pātayām āsa kumbhasyorasi vīryavān#The valiant one brought his fist down on Kumbhas chest.$ |
hy astīti nāstīti bhidātmaniṣṭhaḥ vyarthopi naivoparameta puṃsāṃ mattaḥ parāvṛttadhiyāṃ svalokāt iti bhp kiṃ ca vivartasya jñānādiprakaraṇapaṭhitvena gauṇatvāt pariṇāmasya tu svaprakaraṇapaṭhitatvena mukhyatvāt jñānādyubhayaprakaraṇa paṭhitatvena sadaṃśanyāyasiddhaprābalyāc ca pariṇāma eva śrī bhāgavatatātparyam iti gamyate tac ca bhagavadacintyaiśvaryajñānārthaṃ mithyātvābhidhānaṃ tu naśvaratvābhidhānavat viśvasya paramātma bahirmukhatvāpādakatvād dheyatājñānamātrārthaṃ na tu vastv eva tan na bhavatīti jīveśasvarūpaikyajñānamātrārthaṃ vaidharmyāc ca na$Existing and non-existing are based on the diversity of the Soul. Even a useless thing does not cease in the case of men. From mei. e., from persons who have turned their minds away from their own regions, this has been added with a view to emphasise what is said in the second half of the verse. Further, inasmuch as the evolution forms the subject-matter of the context dealing with cognition and the rest, while modification is only a secondary factor, it has to be regarded as figurative. 848).—‘The girl that is given away with water, they regard as Brahmadeyā.’Hārīta (Vīramitrodaya-Saṃskāra, p.848).—‘When one offers a pair of clothes to a man and gives his girl to him, without deprecating or discussing him, directing him to jointly carry on Dharma, this is the Brāhma form of marriage.’Śaṅkha-Likhita (Vīramitrodaya-Saṃskāra, p.848).—‘When one gives to a man of his own caste, who is well known to him, the girl who has not reached puberty,—this is the Brāhma marriage.’Paiṭhīnasi (Vīramitrodaya-Saṃskāra, p. because it forms the main subject-matter of its own section, therefore it forms the subject-matter of both knowledge and such knowledge as is contained in the Veda. Because it is a passage of the Veda, and because its authority is established by reasoning based on logical reasoning, transformation itself is certainly Prosperity. The purport of the Bhāgavata is thus understood. It is for the knowledge of the Lords inconceivable sovereignty. The designation of universality as false, like the designation of non-eternality, is to be attributed to the supreme self. The word 'being meditated upon' serves only to convey the idea of something being turned outward. It is not a real object at all. The particle bhavati, becomes, is meant to convey only the idea of the unity of the jiva form; and it cannot be used here in view of a dissimilarity between the two. | hy astīti nāstīti bhidātmaniṣṭhaḥ#Existing and non-existing are based on the diversity of the Soul.$vyarthopi naivoparameta puṃsāṃ#Even a useless thing does not cease in the case of men.$mattaḥ parāvṛttadhiyāṃ svalokāt iti bhp#From mei. e., from persons who have turned their minds away from their own regions, this has been added with a view to emphasise what is said in the second half of the verse.$kiṃ ca vivartasya jñānādiprakaraṇapaṭhitvena gauṇatvāt pariṇāmasya tu#Further, inasmuch as the evolution forms the subject-matter of the context dealing with cognition and the rest, while modification is only a secondary factor, it has to be regarded as figurative.$svaprakaraṇapaṭhitatvena mukhyatvāt jñānādyubhayaprakaraṇa#because it forms the main subject-matter of its own section, therefore it forms the subject-matter of both knowledge and such knowledge as is contained in the Veda.$paṭhitatvena sadaṃśanyāyasiddhaprābalyāc ca pariṇāma eva śrī#Because it is a passage of the Veda, and because its authority is established by reasoning based on logical reasoning, transformation itself is certainly Prosperity.$bhāgavatatātparyam iti gamyate#The purport of the Bhāgavata is thus understood.$tac ca bhagavadacintyaiśvaryajñānārthaṃ#It is for the knowledge of the Lords inconceivable sovereignty.$mithyātvābhidhānaṃ tu naśvaratvābhidhānavat viśvasya paramātma#The designation of universality as false, like the designation of non-eternality, is to be attributed to the supreme self.$bahirmukhatvāpādakatvād dheyatājñānamātrārthaṃ na tu vastv eva tan na#The word 'being meditated upon' serves only to convey the idea of something being turned outward. It is not a real object at all.$bhavatīti jīveśasvarūpaikyajñānamātrārthaṃ vaidharmyāc ca na#The particle bhavati, becomes, is meant to convey only the idea of the unity of the jiva form; and it cannot be used here in view of a dissimilarity between the two.$ |
sarāṣṭro nṛpatī rājan kṣipram eva vinaśyati devāgāreṣu vā yatra rājño vā yatra veśmani vikṛtaṃ yadi dṛśyeta nāgāvāseṣu vā punaḥ tasya deśasya pīḍā syād rājño janapadasya vā anāvṛṣṭibhayaṃ ghoram atidurbhikṣam ādiśet avalepād vadhārhasya samagre rājamaṇḍale rukmiṇyām asya mūḍhasya prārthanāsīn mumūrṣataḥ na ca tāṃ prāptavān mūḍhaḥ śūdro vedaśrutiṃ yathā evamādi tataḥ sarve sahitās te narādhipāḥ garhaṇāṃ śiśupālasya vāsudevena śrāvitāḥ rathopasthe dhanuṣmantaṃ śarān saṃdadhataṃ ruṣā vāsudevavacaḥ śrutvā cedirājaṃ vyagarhayan vihāya paramodvignāś cedirājaṃ camūmukhe tāṃs tu vipradrutān sarvān sāśvapattirathadvipān dāritān vṛṣṇivīreṇa trāsitān uruvikramān$O king! With the kingdom, the king is swiftly destroyed. Whether it is in a house of worship or in a kings residence, one must not remain silent about the supreme objective being attained. If the abodes of the serpents are seen to be distorted, it is better to leave this place. The crest of that country would be the king or the country. This indicates that there will be severe drought and it will lead to an extremely famine. In front of the entire assembly of kings, he should be killed for his arrogance. The foolish one had a desire for Rukmini when he was about to die. But the fool did not obtain it, just as a shudra cannot hear the Vedas. . All the kings, in a body, Will speak these and other things. In Vasudevas hearing, they condemned Shishupala. He angrily affixed arrows to his bow and sat down on the floor of his chariot. On hearing Vasudevas words, they censured the king of Chedi. Extremely anxious, they abandoned the king of Chedi at the head of their army. All of them fled, with their horses, foot soldiers, chariots and elephants. The brave ones from the Vrishni lineage have shattered them and terrified those who are valorous. | sarāṣṭro nṛpatī rājan kṣipram eva vinaśyati#O king! With the kingdom, the king is swiftly destroyed.$devāgāreṣu vā yatra rājño vā yatra veśmani#Whether it is in a house of worship or in a kings residence, one must not remain silent about the supreme objective being attained.$vikṛtaṃ yadi dṛśyeta nāgāvāseṣu vā punaḥ#If the abodes of the serpents are seen to be distorted, it is better to leave this place.$tasya deśasya pīḍā syād rājño janapadasya vā#The crest of that country would be the king or the country.$anāvṛṣṭibhayaṃ ghoram atidurbhikṣam ādiśet#This indicates that there will be severe drought and it will lead to an extremely famine.$avalepād vadhārhasya samagre rājamaṇḍale#In front of the entire assembly of kings, he should be killed for his arrogance.$rukmiṇyām asya mūḍhasya prārthanāsīn mumūrṣataḥ#The foolish one had a desire for Rukmini when he was about to die.$na ca tāṃ prāptavān mūḍhaḥ śūdro vedaśrutiṃ yathā#But the fool did not obtain it, just as a shudra cannot hear the Vedas.$evamādi tataḥ sarve sahitās te narādhipāḥ#. All the kings, in a body, Will speak these and other things.$garhaṇāṃ śiśupālasya vāsudevena śrāvitāḥ#In Vasudevas hearing, they condemned Shishupala.$rathopasthe dhanuṣmantaṃ śarān saṃdadhataṃ ruṣā#He angrily affixed arrows to his bow and sat down on the floor of his chariot.$vāsudevavacaḥ śrutvā cedirājaṃ vyagarhayan#On hearing Vasudevas words, they censured the king of Chedi.$vihāya paramodvignāś cedirājaṃ camūmukhe#Extremely anxious, they abandoned the king of Chedi at the head of their army.$tāṃs tu vipradrutān sarvān sāśvapattirathadvipān#All of them fled, with their horses, foot soldiers, chariots and elephants.$dāritān vṛṣṇivīreṇa trāsitān uruvikramān#The brave ones from the Vrishni lineage have shattered them and terrified those who are valorous.$ |
pādmā ye madanuvratā dadhati te klāntiṃ tuṣārāhatā yepyete divasā madekaśaraṇāḥ kārśyaṃ paraṃ yānti te gacchannitthamasau samāśritajanaprītyeva dūrāṃ diśaṃ hemante bhagavānaharpatiraho loke gataḥ sevyatām nābhiṣeko na saṃskāraḥ siṃhasya kriyate vane vikramārjitasattvasya svayameva mṛgendratā ekohamasahāyohaṃ kṛśohamaparicchadaḥ svapnepyevaṃvidhā cintā mṛgendrasya na jāyate mattebhakumbhanirbhedakaṭhoranakharāśaniḥ mṛgāririti nāmnaiva laghutvaṃ yāti kesarī patanti naiva mātaṅgakumbhapāṭanalampaṭāḥ valgatsvapi kuraṅgeṣu mṛgārernakharāḥ kharāḥ kiṃ kirmaḥ ka upālabhyo yatredamasamañjasam kākiṇyapi na siṃhasya mūlyaṃ koṭistu dantinaḥ$O Padma! Those who are devoted to me have suffered from exhaustion and have been struck by the snows. Those who in these days have been my only refuge Have become utterly emaciated. Thus he went to a distant region, as if out of affection for the people who had resorted to him. During the winter, the illustrious lord of the day is worshipped in this world. In the forest, a lion does not have his consecration or rites of purification. He who has acquired prowess by his own exertion, becomes the king of beasts. I am alone, without a companion. I am emaciated, with nothing to cover my body. Even in a dream such thoughts do not occur to the lord of beasts. His nails were as hard as the vajra, capable of penetrating a crazy elephants frontal globe. The lion gains lightness by the mere name of Mrgāri. [] Those who are eager to shatter the temples of elephants do not fall down. The lions claws became as stiff as asses, even though the deer were prancing about. What shall we do, who are we to blame for this inconsistency? A crow is not worth a lion, but ten million elephants are worth one crore of horses. | pādmā ye madanuvratā dadhati te klāntiṃ tuṣārāhatā#O Padma! Those who are devoted to me have suffered from exhaustion and have been struck by the snows.$yepyete divasā madekaśaraṇāḥ kārśyaṃ paraṃ yānti te#Those who in these days have been my only refuge Have become utterly emaciated.$gacchannitthamasau samāśritajanaprītyeva dūrāṃ diśaṃ#Thus he went to a distant region, as if out of affection for the people who had resorted to him.$hemante bhagavānaharpatiraho loke gataḥ sevyatām#During the winter, the illustrious lord of the day is worshipped in this world.$nābhiṣeko na saṃskāraḥ siṃhasya kriyate vane#In the forest, a lion does not have his consecration or rites of purification.$vikramārjitasattvasya svayameva mṛgendratā#He who has acquired prowess by his own exertion, becomes the king of beasts.$ekohamasahāyohaṃ kṛśohamaparicchadaḥ#I am alone, without a companion. I am emaciated, with nothing to cover my body.$svapnepyevaṃvidhā cintā mṛgendrasya na jāyate#Even in a dream such thoughts do not occur to the lord of beasts.$mattebhakumbhanirbhedakaṭhoranakharāśaniḥ#His nails were as hard as the vajra, capable of penetrating a crazy elephants frontal globe.$mṛgāririti nāmnaiva laghutvaṃ yāti kesarī#The lion gains lightness by the mere name of Mrgāri. []$patanti naiva mātaṅgakumbhapāṭanalampaṭāḥ#Those who are eager to shatter the temples of elephants do not fall down.$valgatsvapi kuraṅgeṣu mṛgārernakharāḥ kharāḥ#The lions claws became as stiff as asses, even though the deer were prancing about.$kiṃ kirmaḥ ka upālabhyo yatredamasamañjasam#What shall we do, who are we to blame for this inconsistency?$kākiṇyapi na siṃhasya mūlyaṃ koṭistu dantinaḥ#A crow is not worth a lion, but ten million elephants are worth one crore of horses.$ |
kāryasya kasyacin nāma tena sargo na vidyate na cānyathopapattir hi sargasyāsyopapadyate cinmātrakād ṛte tasmāj jaḍas sargo na vidyate yad idaṃ dṛśyate kiñcit tac cidghanam avedhitam asambhavajjagacchabdaśabdārtharasarañjanam kāryaṃ na kāraṇābhāvāt padārtha upapadyate dvitvaikyādyātmakaṃ vyomapuṣpavat svānubhūtitaḥ vastu nāśaikaniṣṭhatvān na cājam upapadyate upalambhe dhruvo nāśo janma naṣṭasya ca dhruvam atha vainaṃ sadā santaṃ nityaṃ naṣṭaṃ ca vetsi vā padārthaughaṃ tad eṣo rtha ekarūpo tra kiṃ vyathā upalambhas tu yaś cāyaṃ sā cittattvacamatkṛtiḥ cittattvamātrasattāsti dvitvam aikyaṃ ca nāsty alam ataḥ padārthasattāyā abhāve sati bhūpate$seen, there are instances of omission due to eyeskip in all the P manu-scripts. Furthermore there are examples of garbled text in P₂ that canbe explained as having resulted from the conflation of the two streamsof transmission, e.g. in 1:16.12 P₂ gives a pleonastic combination (yathaghaṭādivat) of the readings of P₁P3 (ghaṭādivat) and RN (yathā ghaṭādi). As a matter of fact, there is no creation of any effect at all; hence there can be no creation of it. Otherwise, the creation itself would not have been possible. Therefore there is no material creation, without the intellect only. All that is seen is compact and impenetrable. The meaning of the word 'world' has no charm. An effect cannot be an entity if its cause is absent. The duality and unity etc. are experienced by oneself like the ākāśa flower. The destruction of an object is always dependent upon the destruction of another object. Hence, it is not tenable that the uncreated object has come into being. If it is regained, destruction is certain. If it is destroyed, rebirth is certain. Or, do you know that it always exists and is always destroyed? There is no need to trouble yourselves over this. The apprehension of a thing is the wonderful work of the intellect. The essence of the Intellect is its very essence, and there is no duality or unity in it. Hence, O King, when the existence of things is non-existent, there can be no real existence at all; and it is for this reason that people have recourse to such concepts as there is an entity, there is no reality in a thing, there is no absolute non-exist | kāryasya kasyacin nāma tena sargo na vidyate#As a matter of fact, there is no creation of any effect at all; hence there can be no creation of it.$na cānyathopapattir hi sargasyāsyopapadyate#Otherwise, the creation itself would not have been possible.$cinmātrakād ṛte tasmāj jaḍas sargo na vidyate#Therefore there is no material creation, without the intellect only.$yad idaṃ dṛśyate kiñcit tac cidghanam avedhitam#All that is seen is compact and impenetrable.$asambhavajjagacchabdaśabdārtharasarañjanam#The meaning of the word 'world' has no charm.$kāryaṃ na kāraṇābhāvāt padārtha upapadyate#An effect cannot be an entity if its cause is absent.$dvitvaikyādyātmakaṃ vyomapuṣpavat svānubhūtitaḥ#The duality and unity etc. are experienced by oneself like the ākāśa flower.$vastu nāśaikaniṣṭhatvān na cājam upapadyate#The destruction of an object is always dependent upon the destruction of another object. Hence, it is not tenable that the uncreated object has come into being.$upalambhe dhruvo nāśo janma naṣṭasya ca dhruvam#If it is regained, destruction is certain. If it is destroyed, rebirth is certain.$atha vainaṃ sadā santaṃ nityaṃ naṣṭaṃ ca vetsi vā#Or, do you know that it always exists and is always destroyed?$padārthaughaṃ tad eṣo rtha ekarūpo tra kiṃ vyathā#There is no need to trouble yourselves over this.$upalambhas tu yaś cāyaṃ sā cittattvacamatkṛtiḥ#The apprehension of a thing is the wonderful work of the intellect.$cittattvamātrasattāsti dvitvam aikyaṃ ca nāsty alam#The essence of the Intellect is its very essence, and there is no duality or unity in it.$ataḥ padārthasattāyā abhāve sati bhūpate#Hence, O King, when the existence of things is non-existent, there can be no real existence at all; and it is for this reason that people have recourse to such concepts as there is an entity, there is no reality in a thing, there is no absolute non-exist$ |
yad yad aṅgaṃ na paśyeta tatra tadvyādhim ādiśet ātmano vā pareṣāṃ vā yogī yogapathe sthitaḥ varṣais tu pañcabhiḥ sarvam vidyātattvāntam īśvari vetti bhuṅkte ca satataṃ na ca tasmāt prahīyate tatrasthe tejasi dhyāte sarvadehavisarpiṇi pūrvoktaṃ sarvam āpnoti tatkālakramayogataḥ athordhvavyāpini dhyāne tatra tasmād akhaṇḍitaḥ sarvamantreśvareśatvān na bhūyo pi nivartate evaṃ lalāṭadeśe pi mahādīptam anusmaran$Any part of the body, which is imperceptible in a particular part of the body, should be regarded as an indication of that particular disease; while any other part of the body, which is imperceptible in a particular part of the body, should be regarded as incurable. [] An ulcer-patient suffering from any of the foregoing diseases leave the action incomplete.66Like all other philosophical systems, the Mimānsā also, in course ofits dissertations, has treated of such subjects, as the Body, the Senses, theMind, Soul, God, Brahma, the Origin of Creation, Heaven, Hell, FinalDeliverance, Pleasure, Pain, &c, &c., and it will not be out of place toexplain in brief what the Mimänsaka has to say on these important topics. Whether it is for himself or others, the yogi is established in the path of yoga. O Goddess! One would acquire all knowledge in five years. He always knows and enjoys, but is never separated from him. Meditating on the energy that pervades all bodies, he is meditating there. One obtains everything that has been described earlier, Through successive application over a certain period of time. In the fourth meditation, which extends upward, the practitioners are not divided from it. Since he is the lord of all lords of mantras, He will not return. In the same way, remembering the great blaze on his forehead, | yad yad aṅgaṃ na paśyeta tatra tadvyādhim ādiśet#Any part of the body, which is imperceptible in a particular part of the body, should be regarded as an indication of that particular disease; while any other part of the body, which is imperceptible in a particular part of the body, should be regarded as incurable. [] An ulcer-patient suffering from any of the foregoing diseases$ātmano vā pareṣāṃ vā yogī yogapathe sthitaḥ#Whether it is for himself or others, the yogi is established in the path of yoga.$varṣais tu pañcabhiḥ sarvam vidyātattvāntam īśvari#O Goddess! One would acquire all knowledge in five years.$vetti bhuṅkte ca satataṃ na ca tasmāt prahīyate#He always knows and enjoys, but is never separated from him.$tatrasthe tejasi dhyāte sarvadehavisarpiṇi#Meditating on the energy that pervades all bodies, he is meditating there.$pūrvoktaṃ sarvam āpnoti tatkālakramayogataḥ#One obtains everything that has been described earlier, Through successive application over a certain period of time.$athordhvavyāpini dhyāne tatra tasmād akhaṇḍitaḥ#In the fourth meditation, which extends upward, the practitioners are not divided from it.$sarvamantreśvareśatvān na bhūyo pi nivartate#Since he is the lord of all lords of mantras, He will not return.$evaṃ lalāṭadeśe pi mahādīptam anusmaran#In the same way, remembering the great blaze on his forehead,$ |
anyādānākulāntaḥkaraṇavaśavipadbādhitapretaraṅkaṃ grāsabhraśyatkarālaślathapiśitaśavāgragrahe muktanādam sarvaiḥ krāmadbhir ulkānanakavalarasavyāttavaktraprabhābhir vyaktais taiḥ saṃvaladbhiḥ kṣaṇam aparam iva vyomni vṛttaṃ śmaśānam netrākuñcanasāraṇakramakṛtapravyaktanaktandino dikcakrāntavisarpisallarisaṭābhārāvaruddhāmbaraḥ hastanyastakapālakandaradarīmuktābhradhārāḥ pibann unmuktadhvanibhinnakarṇakuharaḥ kravyād ayaṃ nṛtyati iti śmaśānavrajyā tato vīravrajyā$The ghosts were tortured by the calamity of their heart's desires under the sway of taking what was not given, and a great noise was raised by the mouths of the fleshy carcasses that dropped from their mouths as they were swallowed up by a terrible morsel. All of them walked about, their mouths wide open with the radiance of morsels from the mouths of comets. As they uncovered themselves and whispered incoherently, for a moment it seemed as if another charnel ground had been turned up into the sky. The curving and twisting of the eyes of the night-rangers made the sun clearly visible, and the loads of hair on their heads spread in all directions, obscuring the whole firmament. He is dancing like a carnivorous beast, drinking the streams of clouds released from the hollows of skulls held in his hands, and piercing the cavities of his ears with an uproar. Such is the journey to the charnel grounds. Then, O valiant one, go to the city of Ayodhyā. | anyādānākulāntaḥkaraṇavaśavipadbādhitapretaraṅkaṃ grāsabhraśyatkarālaślathapiśitaśavāgragrahe muktanādam#The ghosts were tortured by the calamity of their heart's desires under the sway of taking what was not given, and a great noise was raised by the mouths of the fleshy carcasses that dropped from their mouths as they were swallowed up by a terrible morsel.$sarvaiḥ krāmadbhir ulkānanakavalarasavyāttavaktraprabhābhir vyaktais taiḥ saṃvaladbhiḥ kṣaṇam aparam iva vyomni vṛttaṃ śmaśānam#All of them walked about, their mouths wide open with the radiance of morsels from the mouths of comets. As they uncovered themselves and whispered incoherently, for a moment it seemed as if another charnel ground had been turned up into the sky.$netrākuñcanasāraṇakramakṛtapravyaktanaktandino dikcakrāntavisarpisallarisaṭābhārāvaruddhāmbaraḥ#The curving and twisting of the eyes of the night-rangers made the sun clearly visible, and the loads of hair on their heads spread in all directions, obscuring the whole firmament.$hastanyastakapālakandaradarīmuktābhradhārāḥ pibann unmuktadhvanibhinnakarṇakuharaḥ kravyād ayaṃ nṛtyati#He is dancing like a carnivorous beast, drinking the streams of clouds released from the hollows of skulls held in his hands, and piercing the cavities of his ears with an uproar.$iti śmaśānavrajyā#Such is the journey to the charnel grounds.$tato vīravrajyā#Then, O valiant one, go to the city of Ayodhyā.$ |
iti dhyātvā ciraṃ maṅkirnirvedācchāntamānasaḥ āśāpāśaṃ parityajya paraṃ padamavāptavān maṅkigītāḥ etaddharmasutaḥ śrutvā punaḥ śantanunandanam samabhyadhātkathaṃ janturvītaśokaścarediti so bravīcchṛṇu bhūpāla prahlādo dānavādhipaḥ nityānandaṃ purā vipramūce svacchandacāriṇām sukhaduḥkhaśatāvarte vipule smindhanārṇave aviluptaḥ kathaṃ brahmannityatuṣṭo bhilakṣyase keyaṃ ślādhyatarā vṛttiḥ ko vāyaṃ vibhavo dhiyaḥ krīḍāvihārī loke sminyadasakto na lipyase iti pṛṣṭo dvijastena babhāṣe vipulāśayaḥ taṭasthaḥ sarvabhāveṣu nityatṛptaścarāmyaham māyāvilasitaṃ sarvaṃ jānansaṃsāravibhramam$Having thought for a long time, Manki became indifferent and obtained peace in his mind. He cast aside the bonds of hope and attained the supreme objective. Mankis Verses Vaishampayana said, Hearing these words, Dharmas son again spoke to Shantanus descendant. He asked, How can a creature roam around, bereft of sorrow? Having been thus addressed, he replied, O supreme among brahmanas! I am asking you. Prahlāda, the lord of demons, said: Listen, O king. In ancient times, a brahmana was always blissful and could roam around as he willed. This great ocean of riches is full of hundreds of whirlpools of happiness and unhappiness. O brahmana! You are never dislodged. How can you be seen to always be satisfied? 385386387388Ms.(84b.1): tadgotramitrādi; disregard Y's fn.3 p.255. What is this praiseworthy activity of the mind, or what is this exalted state of it? You remain attached to the world, enjoying pastimes. Being unattached, you are not stained. Being thus asked by him, the large-hearted brahmana replied, O illustrious one! O immensely fortunate one! I am asking you. I am always content and roam around in every state of being. Knowing that the entire world is a playground of māyā And a whirlpool of illusions, | iti dhyātvā ciraṃ maṅkirnirvedācchāntamānasaḥ#Having thought for a long time, Manki became indifferent and obtained peace in his mind.$āśāpāśaṃ parityajya paraṃ padamavāptavān#He cast aside the bonds of hope and attained the supreme objective.$maṅkigītāḥ#Mankis Verses$etaddharmasutaḥ śrutvā punaḥ śantanunandanam#Vaishampayana said, Hearing these words, Dharmas son again spoke to Shantanus descendant.$samabhyadhātkathaṃ janturvītaśokaścarediti#He asked, How can a creature roam around, bereft of sorrow? Having been thus addressed, he replied, O supreme among brahmanas! I am asking you.$so bravīcchṛṇu bhūpāla prahlādo dānavādhipaḥ#Prahlāda, the lord of demons, said: Listen, O king.$nityānandaṃ purā vipramūce svacchandacāriṇām#In ancient times, a brahmana was always blissful and could roam around as he willed.$sukhaduḥkhaśatāvarte vipule smindhanārṇave#This great ocean of riches is full of hundreds of whirlpools of happiness and unhappiness.$aviluptaḥ kathaṃ brahmannityatuṣṭo bhilakṣyase#O brahmana! You are never dislodged. How can you be seen to always be satisfied?$keyaṃ ślādhyatarā vṛttiḥ ko vāyaṃ vibhavo dhiyaḥ#What is this praiseworthy activity of the mind, or what is this exalted state of it?$krīḍāvihārī loke sminyadasakto na lipyase#You remain attached to the world, enjoying pastimes. Being unattached, you are not stained.$iti pṛṣṭo dvijastena babhāṣe vipulāśayaḥ#Being thus asked by him, the large-hearted brahmana replied, O illustrious one! O immensely fortunate one! I am asking you.$taṭasthaḥ sarvabhāveṣu nityatṛptaścarāmyaham#I am always content and roam around in every state of being.$māyāvilasitaṃ sarvaṃ jānansaṃsāravibhramam#Knowing that the entire world is a playground of māyā And a whirlpool of illusions,$ |
āśāmahāśākham aśaṅkam eva cchinddhi prasahyārdravikalpapattram mattaṃ kṣaṇaṃ caikataṭopaveśaviśrāntisaukhyeṣv asamartham ugram āloḍanotkaṃ sujanakramābjaṣaṇḍasya caṇḍaṃ sukhaduḥkhagaṇḍam cetogajaṃ kāyakukānanasthaṃ sutīkṣṇayā dhīkarajāgrapaṅktyā vidārayādīrghavikāradantaṃ kriyākaraṃ rāghava rājasiṃha ratiṃ gataṃ nityam asatpradeśe śarīramālāgrasanena puṣṭam dhṛṣṭaṃ kriyākarkaśacañcucaṇḍam ekekṣaṇaṃ puṣṭatamoṃśakṛṣṇam dūre samutsāraya sārabhūtaṃ duśceṣṭitaṃ karkaśam āraṭantam garvoddhataṃ kāyakulāyakośād doṣopaśāntyai nijacittakākam tṛṣṇāpiśācyā paricaryamāṇaṃ viśrāntam ajñānamahāvaṭeṣu$Cut off forcibly the great branch of hope, its leaf in the shape of a wet wish-granting creeper. Incapable of the happiness of resting in solitude for even a moment, it is fierce. The lotus of the good man's footsteps is eager to see the moon, its necklace of pleasures and pains. The mind-born beings who dwell in the forests of the body, With a very sharp line drawn on the tip of the blade of the tamarind tree, O Raghava! O lion among kings! You are like a long and malformed tusker that has torn apart, but accomplishes the required tasks. China, doch scheint der S. stärker an Werten und Maximen chinesischer Tradition orientiert zu sein als der Maoismus (s.d.).Anmerkung. [1] K. HAUSHOFER: Vorwort, in: G. AMANN: SunYatsens Vermächtnis (1928) XV.Literaturhinweise. G.-K. KINDERMANN (Hg.): Konfuzianismus, S. und chines. Kommunismus (1963). - H. Z. SCHIFFRIN:Sun Yat-sen and the orig. of the Chinese revol. (Berkeley 1968).-CHENG CHU-YUAN (Hg.): Sun Yatsen's doctr. in the mod. world(Boulder 1989). - JULIE LEE WEI u.a. (Hg.): Prescriptions forsaving China: SeI. writ. of Sun Yat-sen (Stanford 1994). It always finds delight in bad places and nourishes itself by devouring the garlands of the body. His jaws were rough and hard at work, his eyes were single, his shoulders were fully grown, and he was dark in complexion. Drive to a distance the worthless, evildoer who is braying harshly. From pride, the body emerges, And from the treasure of faults, ones own mind emerges as a crow. Served by the witch of desire, I rested in the great banyan tree of ignorance. | āśāmahāśākham aśaṅkam eva cchinddhi prasahyārdravikalpapattram#Cut off forcibly the great branch of hope, its leaf in the shape of a wet wish-granting creeper.$mattaṃ kṣaṇaṃ caikataṭopaveśaviśrāntisaukhyeṣv asamartham ugram#Incapable of the happiness of resting in solitude for even a moment, it is fierce.$āloḍanotkaṃ sujanakramābjaṣaṇḍasya caṇḍaṃ sukhaduḥkhagaṇḍam#The lotus of the good man's footsteps is eager to see the moon, its necklace of pleasures and pains.$cetogajaṃ kāyakukānanasthaṃ sutīkṣṇayā dhīkarajāgrapaṅktyā#The mind-born beings who dwell in the forests of the body, With a very sharp line drawn on the tip of the blade of the tamarind tree,$vidārayādīrghavikāradantaṃ kriyākaraṃ rāghava rājasiṃha#O Raghava! O lion among kings! You are like a long and malformed tusker that has torn apart, but accomplishes the required tasks.$ratiṃ gataṃ nityam asatpradeśe śarīramālāgrasanena puṣṭam#It always finds delight in bad places and nourishes itself by devouring the garlands of the body.$dhṛṣṭaṃ kriyākarkaśacañcucaṇḍam ekekṣaṇaṃ puṣṭatamoṃśakṛṣṇam#His jaws were rough and hard at work, his eyes were single, his shoulders were fully grown, and he was dark in complexion.$dūre samutsāraya sārabhūtaṃ duśceṣṭitaṃ karkaśam āraṭantam#Drive to a distance the worthless, evildoer who is braying harshly.$garvoddhataṃ kāyakulāyakośād doṣopaśāntyai nijacittakākam#From pride, the body emerges, And from the treasure of faults, ones own mind emerges as a crow.$tṛṣṇāpiśācyā paricaryamāṇaṃ viśrāntam ajñānamahāvaṭeṣu#Served by the witch of desire, I rested in the great banyan tree of ignorance.$ |
duḥkhena mahatā yuktā mānasena manasvinī sā vai mahānase prāpya bhīmasenaṃ śucismitā sarvaśveteva māheyī vane jātā trihāyanī upātiṣṭhata pāñcālī bhīmaṃ kauravyam acyutam mṛgarṣabhaṃ yathā dṛptaṃ gandhinī vananirjhare upātiṣṭhata pāñcālī vāśiteva mahāgajam sā lateva mahāśālaṃ phullaṃ gomatitīrajam pariṣvajata pāñcālī madhyamaṃ pāṇḍunandanam bāhubhyāṃ parirabhyainaṃ prābodhayad aninditā siṃhaṃ suptaṃ vane durge mṛgarājavadhūr iva bhīmasenam upāśliṣyad dhastinīva mahāgajam parispṛśya ca pāṇibhyāṃ patiṃ suptam abodhayat śrīr ivānyā mahotsāhaṃ suptaṃ viṣṇum ivārṇave kṣaumāvadāte śayane śayānam ṛṣabhekṣaṇam yathā śacī devarājaṃ rudrāṇī śaṃkaraṃ yathā brahmāṇam iva sāvitrī yathā ṣaṣṭhī guhaṃ yathā$The spirited ones mind was full of great misery. The sweet-smiling one reached Bhimasena in the kitchen. Like a three-year-old cow, all white, born in the forest, Panchali served Bhima, the undecaying descendant of the Kourava lineage. �'�hich the viji1ana does not depart from the body only as long as it appropriates the primaryof the sense faculties, as well as the concept of viji1ana as comprising S eeds that had�iinents He was like a proud bull among deer in a fragrant waterfall in the forest. Panchali waited, like a she-elephant waiting on a large male elephant. She was like a creeper amidst blossoming shala trees on the banks of the Gomati. Panchali embraced the middle son of Panchala. The unblemished one raised him up and embraced him in her arms. He was like a lion sleeping in an impenetrable forest, or like the wife of a lion. He embraced Bhimasena, like a she-elephant embraces a giant elephant. She touched her husband with her hands and awoke him from his sleep. (verses 12.1-4)See Comparative notes for Verse 12.1.(verses 12.1-4)See Comparative notes for Verse 12.1. He was like the goddess of prosperity herself. He was great in his enterprise, like Vishnu sleeping on the ocean. The one with the eyes of a bull was lying down on a bed that was made out of silk. Shachi is like the king of the gods and Rudrani is like Shankara. It is like Sāvitri to Brahmā. It is like a group of six to Guha. | duḥkhena mahatā yuktā mānasena manasvinī#The spirited ones mind was full of great misery.$sā vai mahānase prāpya bhīmasenaṃ śucismitā#The sweet-smiling one reached Bhimasena in the kitchen.$sarvaśveteva māheyī vane jātā trihāyanī#Like a three-year-old cow, all white, born in the forest,$upātiṣṭhata pāñcālī bhīmaṃ kauravyam acyutam#Panchali served Bhima, the undecaying descendant of the Kourava lineage.$mṛgarṣabhaṃ yathā dṛptaṃ gandhinī vananirjhare#He was like a proud bull among deer in a fragrant waterfall in the forest.$upātiṣṭhata pāñcālī vāśiteva mahāgajam#Panchali waited, like a she-elephant waiting on a large male elephant.$sā lateva mahāśālaṃ phullaṃ gomatitīrajam#She was like a creeper amidst blossoming shala trees on the banks of the Gomati.$pariṣvajata pāñcālī madhyamaṃ pāṇḍunandanam#Panchali embraced the middle son of Panchala.$bāhubhyāṃ parirabhyainaṃ prābodhayad aninditā#The unblemished one raised him up and embraced him in her arms.$siṃhaṃ suptaṃ vane durge mṛgarājavadhūr iva#He was like a lion sleeping in an impenetrable forest, or like the wife of a lion.$bhīmasenam upāśliṣyad dhastinīva mahāgajam#He embraced Bhimasena, like a she-elephant embraces a giant elephant.$parispṛśya ca pāṇibhyāṃ patiṃ suptam abodhayat#She touched her husband with her hands and awoke him from his sleep.$śrīr ivānyā mahotsāhaṃ suptaṃ viṣṇum ivārṇave#He was like the goddess of prosperity herself. He was great in his enterprise, like Vishnu sleeping on the ocean.$kṣaumāvadāte śayane śayānam ṛṣabhekṣaṇam#The one with the eyes of a bull was lying down on a bed that was made out of silk.$yathā śacī devarājaṃ rudrāṇī śaṃkaraṃ yathā#Shachi is like the king of the gods and Rudrani is like Shankara.$brahmāṇam iva sāvitrī yathā ṣaṣṭhī guhaṃ yathā#It is like Sāvitri to Brahmā. It is like a group of six to Guha.$ |
kṛtvānusainikaṃ prāyāt kaṭadeśam ariṃdamaḥ tatra pāpajitaṃ jiṣṇuḥ sunābhaṃ vasudhādhipam vikrameṇa vaśe kṛtvā kṛtavān anusainikam ānartān kālakūṭāṃś ca kuṇindāṃś ca vijitya saḥ sumaṇḍalaṃ pāpajitaṃ kṛtavān anusainikam sa tena sahito rājan savyasācī paraṃtapaḥ vijigye sakalaṃ dvīpaṃ prativindhyaṃ ca pārthivam sakaladvīpavāsāṃś ca saptadvīpe ca ye nṛpāḥ tān sarvān ajayat pārtho dharmarājapriyepsayā arjunasya ca sainyānāṃ vigrahas tumulo bhavat sa tān api maheṣvāso vijitya bharatarṣabha tair eva sahitaḥ sarvaiḥ prāgjyotiṣam upādravat tatra rājā mahān āsīd bhagadatto viśāṃ pate tenāsīt sumahad yuddhaṃ pāṇḍavasya mahātmanaḥ sa kirātaiś ca cīnaiś ca vṛtaḥ prāgjyotiṣo bhavat$Having arranged his soldiers for the task, the destroyer of enemies marched towards the extremities of the army. There, Jishnu defeated the lord of the earth, Sunabha, who had been vanquished by the evil-souled one. He conquered them with his valour and made the soldiers follow him. He then conquered the Anartas, the Kalakutas and the Kunindas. Sumāngala: You villain, you have conquered the army and made it your follower! O king! Savyasachi, the scorcher of enemies, was with him. He conquered the whole of the island, and also the king Prativindhya. All the inhabitants of the continents, And the kings of the seven continents, Wishing to ensure Dharmarajas welfare, Partha defeated all of them. The battle that commenced between Arjunas soldiers was tumultuous. the occult power displayed), of which they are mere scintilla-"tions ""-Rajendra Lal Mitra—“ Yogasutras """18block!138YOGA-DARSANA.66"Notes:-(1) "" And for this reason &c. ""-The connection of virtue" O bull among the Bharata lineage! That great archer vanquished them. With all of them, he then attacked Pragjyotisha. aeain when using and mJunng plant to the pomt 0 eXl1rpalion....~If the usual Buddhi t view is presupposed, VIZ. that plants are not hvmg bemgs, atleast nOl in the sen e of being entient or at any rate somehow uscept.'ble ~o mJUry,one may recurto!he lwo above-mentioned reasons offered by the Suttavlbhanga whenmOlivating the precept not to injure them.'.. .One is regard for!he view of common people who dld conslder plants to be hvmg, O lord of the earth! There was a great king there, named Bhagadatta. There was a great battle between him and the great-souled Panchala. Pragjyotisha was surrounded by kiratas and chinas. | kṛtvānusainikaṃ prāyāt kaṭadeśam ariṃdamaḥ#Having arranged his soldiers for the task, the destroyer of enemies marched towards the extremities of the army.$tatra pāpajitaṃ jiṣṇuḥ sunābhaṃ vasudhādhipam#There, Jishnu defeated the lord of the earth, Sunabha, who had been vanquished by the evil-souled one.$vikrameṇa vaśe kṛtvā kṛtavān anusainikam#He conquered them with his valour and made the soldiers follow him.$ānartān kālakūṭāṃś ca kuṇindāṃś ca vijitya saḥ#He then conquered the Anartas, the Kalakutas and the Kunindas.$sumaṇḍalaṃ pāpajitaṃ kṛtavān anusainikam#Sumāngala: You villain, you have conquered the army and made it your follower!$sa tena sahito rājan savyasācī paraṃtapaḥ#O king! Savyasachi, the scorcher of enemies, was with him.$vijigye sakalaṃ dvīpaṃ prativindhyaṃ ca pārthivam#He conquered the whole of the island, and also the king Prativindhya.$sakaladvīpavāsāṃś ca saptadvīpe ca ye nṛpāḥ#All the inhabitants of the continents, And the kings of the seven continents,$tān sarvān ajayat pārtho dharmarājapriyepsayā#Wishing to ensure Dharmarajas welfare, Partha defeated all of them.$arjunasya ca sainyānāṃ vigrahas tumulo bhavat#The battle that commenced between Arjunas soldiers was tumultuous.$sa tān api maheṣvāso vijitya bharatarṣabha#O bull among the Bharata lineage! That great archer vanquished them.$tair eva sahitaḥ sarvaiḥ prāgjyotiṣam upādravat#With all of them, he then attacked Pragjyotisha.$tatra rājā mahān āsīd bhagadatto viśāṃ pate#O lord of the earth! There was a great king there, named Bhagadatta.$tenāsīt sumahad yuddhaṃ pāṇḍavasya mahātmanaḥ#There was a great battle between him and the great-souled Panchala.$sa kirātaiś ca cīnaiś ca vṛtaḥ prāgjyotiṣo bhavat#Pragjyotisha was surrounded by kiratas and chinas.$ |
pūrvavatkramayogena vedhayedrasagarbhakaḥ tenaiva śatamāṃśena ṣaḍvarṇaṃ pūrvavadbhavet rañjana lead copper arkakṣīreṇa dhānyābhraṃ yāmaṃ piṣṭvā tathāndhrayet kapotākhye puṭe pacyātpunarmardyaṃ punaḥ pacet evaṃ viṃśapuṭaiḥ pakvaṃ tadabhraṃ ṣoḍaśāṃśakam śuddhasūte pradātavyaṃ pakvamūṣodareṇa tat arkapatradravaiḥ pūrvaṃ ruddhvā svedyaṃ dinatrayam tuṣāgninā prayatnena samuddhṛtyātha nikṣipet tasminnabhraṃ dravaṃ caiva dattvā tadvatpacet tryaham$As an alternative, Rasa-garbhaka should be employed for the purpose of perforating the ulcer in the aforesaid manner. The remaining one hundred parts would be the six letters as before. Rādanika: You son of a slave girl, come to me and tell me what you're up to. Kautilya's Arthashastra Book V, "Concerning Law" Chapter I. and [Thus ends Chapter Xiv, The End of the Six-fold Policy in Book Vii, The end of the Six-fold Policy of the Arthasástra of Kautilya. End of the fifty-eighth chapter from The patient should be made to drink a potion consisting of milk duly boiled with the admixture of Dhanyamla and rock-salt, pasted together with the milky exudation of the Arka tree for a period of one Yama[] and then fomented. It should then be again boiled over a charcoal fire in an earthen pitcher called the Kapota-pitcher. Pt. III: Some Materials for the Meaning ofprabhiivita in Yoglicara Sources2. Now, it would theoretically be possible to understand °prabhiivita in a causal sense if one P 1 Oa6-8 (Ch 5 8 1 c28-582a3 / #6) : fn. 1 5 8 0'Nivrtti Portion' (see fn. 1 2 89): Pt . I ch.4.2.5 . 8 .2 (upiidiina)ii/ayavijiliina as a principle of pollution: 9 . 2 . 2 ;9.2 . 5 ; 22 . 1 .2; 2 2 . 2 ; 23 6-23 8 ; 522 .2; 5 3 0 ;5 4 0 ; 542732P 8a4-6 (Ch 5 8 1 a2S-29 / # A l -2): 83 .2 (+ fn. In this way the quantity to be cooked by adding twenty palas of flour would yield one-sixteenth of the original quantity. This potion should be administered in a case of Pakvashodara after the delivery of the child. The patient should be first treated with a draught of the decoction of the leaves of the Arka tree and then fomented for three successive days. should be carefully collected with the fire of chaff and should be put. (ed.), The decoction thus prepared should be boiled over a charcoal fire for three consecutive days in succession with the admixture of milk, clarified butter, Kanjika and Deva-daru added to it. | pūrvavatkramayogena vedhayedrasagarbhakaḥ#As an alternative, Rasa-garbhaka should be employed for the purpose of perforating the ulcer in the aforesaid manner.$tenaiva śatamāṃśena ṣaḍvarṇaṃ pūrvavadbhavet#The remaining one hundred parts would be the six letters as before.$rañjana lead#Rādanika: You son of a slave girl, come to me and tell me what you're up to.$copper#Kautilya's Arthashastra Book V, "Concerning Law" Chapter I. and [Thus ends Chapter Xiv, The End of the Six-fold Policy in Book Vii, The end of the Six-fold Policy of the Arthasástra of Kautilya. End of the fifty-eighth chapter from$arkakṣīreṇa dhānyābhraṃ yāmaṃ piṣṭvā tathāndhrayet#The patient should be made to drink a potion consisting of milk duly boiled with the admixture of Dhanyamla and rock-salt, pasted together with the milky exudation of the Arka tree for a period of one Yama[] and then fomented.$kapotākhye puṭe pacyātpunarmardyaṃ punaḥ pacet#It should then be again boiled over a charcoal fire in an earthen pitcher called the Kapota-pitcher.$evaṃ viṃśapuṭaiḥ pakvaṃ tadabhraṃ ṣoḍaśāṃśakam#In this way the quantity to be cooked by adding twenty palas of flour would yield one-sixteenth of the original quantity.$śuddhasūte pradātavyaṃ pakvamūṣodareṇa tat#This potion should be administered in a case of Pakvashodara after the delivery of the child.$arkapatradravaiḥ pūrvaṃ ruddhvā svedyaṃ dinatrayam#The patient should be first treated with a draught of the decoction of the leaves of the Arka tree and then fomented for three successive days.$tuṣāgninā prayatnena samuddhṛtyātha nikṣipet#should be carefully collected with the fire of chaff and should be put.$tasminnabhraṃ dravaṃ caiva dattvā tadvatpacet tryaham#The decoction thus prepared should be boiled over a charcoal fire for three consecutive days in succession with the admixture of milk, clarified butter, Kanjika and Deva-daru added to it.$ |
matiśca sumatiścaiva ṛtasatyau tathaidhanaḥ adhṛtirvidhṛtiścaiva damo niyama eva ca vrato viṣṇuḥ sahaścaiva dyutimānsuśravāstathā ityetānīha nāmāni ābhūtayasāṃ viduḥ vṛṣo bhettā jayo bhīmaḥ śucirdānto yaśo damaḥ nātho vidvānajeyaśca kṛśo gauro dhruvastathā kīrttitāstu vikuṇṭhā vai sumedhāṃstu nibodhata medhā medhā tithiścaiva satyamedhāstathaiva ca pṛśnimedhālpamedhāśca bhūyomedhāśca yaḥ prabhuḥ dīptimedhā yaśomedhā sthiramedhāstathaiva ca sarvamedhā sumedhāśca pratimedhāśca yaḥ smṛtaḥ medhajā medhahantā ca kīrttitāste sumedhasaḥ vibhurindrastathā teṣāmāsīdvi krāntapauruṣaḥ paulastyo davabāhuśca sudhāmā nāma kāśyapaḥ hiraṇyaromāṅgiraso vedaśrīścaiva bhārgavaḥ ūrdhvabāhuśca vāśiṣṭhaḥ parjanyaḥ paulahastathā$Mati, Sumati, Rita, Satya and the fire-god. and shadow, it entails the attribution (adhyāsa) of contradictory properties(viruddhadharma) [to one and the same thing]; 348 and it is not the case thata thing can be at the same time one and many, as has been stated:349The attribution of contradictory properties [to one and thesame thing], [or] difference in the causes, this [pair] only con-stitutes difference, or the cause of difference between things[respectively]. 350 There are also lack of fortitude, lack of fortitude, self-control and rituals. They were Vrata, Vishnu, Saha, Dyutiman and Sushrava. These are known as the names of those who have been born from their own selves. He is the bull. He is the one who shatters. He is victory. He is terrible. He is pure. He is self-controlled. He is fame and self-control. You are the protector. You are learned. You cannot be vanquished. You are thin. You are fair. You are stable. Now hear me enumerate the names of the intelligent Vikunthas. Medhā, Medhātithi and Satyamedhas. Pṛśni, Medhā, Alpamedhā and Bhūyāmedhā. Dīptimedhas, Yaśaḥmedhas and Sthitmedhas. They are known as Sarvamedhas, Sumedhas and Pratimedhas. entity ' sticking' or being contained in the sense faculties. But in the pre-alayavijfiana analysisof dependent origination we do [rod the idea that Seeds can comprise or contain further S eeds{§ 25 1 ), and it hardly makes a difference whether these further S eeds refer to a sequence ofresults (namariJ.pa, :Ja(iiiyatana, etc.) or to a differentiation (the six pravrttivijnanas) . Thus, a;Bee d-like form of mind comprising, studded with or containing the Seeds of specific cognitive The intelligent ones are known as Medhaja and Medhahantras. Among them, the lord Indra surpassed in manliness. The son of Pulastya was Devabāhu, and the son of Kaśyapa was Sudhāmā by name. Hiraṇyaroman, Aṅgiras and Bhārgava Vedaśrī. Ūrdhvabāhu, Vāsiṣṭha, Parjanya and Paulaha. | matiśca sumatiścaiva ṛtasatyau tathaidhanaḥ#Mati, Sumati, Rita, Satya and the fire-god.$adhṛtirvidhṛtiścaiva damo niyama eva ca#There are also lack of fortitude, lack of fortitude, self-control and rituals.$vrato viṣṇuḥ sahaścaiva dyutimānsuśravāstathā#They were Vrata, Vishnu, Saha, Dyutiman and Sushrava.$ityetānīha nāmāni ābhūtayasāṃ viduḥ#These are known as the names of those who have been born from their own selves.$vṛṣo bhettā jayo bhīmaḥ śucirdānto yaśo damaḥ#He is the bull. He is the one who shatters. He is victory. He is terrible. He is pure. He is self-controlled. He is fame and self-control.$nātho vidvānajeyaśca kṛśo gauro dhruvastathā#You are the protector. You are learned. You cannot be vanquished. You are thin. You are fair. You are stable.$kīrttitāstu vikuṇṭhā vai sumedhāṃstu nibodhata#Now hear me enumerate the names of the intelligent Vikunthas.$medhā medhā tithiścaiva satyamedhāstathaiva ca#Medhā, Medhātithi and Satyamedhas.$pṛśnimedhālpamedhāśca bhūyomedhāśca yaḥ prabhuḥ#Pṛśni, Medhā, Alpamedhā and Bhūyāmedhā.$dīptimedhā yaśomedhā sthiramedhāstathaiva ca#Dīptimedhas, Yaśaḥmedhas and Sthitmedhas.$sarvamedhā sumedhāśca pratimedhāśca yaḥ smṛtaḥ#They are known as Sarvamedhas, Sumedhas and Pratimedhas.$medhajā medhahantā ca kīrttitāste sumedhasaḥ#The intelligent ones are known as Medhaja and Medhahantras.$vibhurindrastathā teṣāmāsīdvi krāntapauruṣaḥ#Among them, the lord Indra surpassed in manliness.$paulastyo davabāhuśca sudhāmā nāma kāśyapaḥ#The son of Pulastya was Devabāhu, and the son of Kaśyapa was Sudhāmā by name.$hiraṇyaromāṅgiraso vedaśrīścaiva bhārgavaḥ#Hiraṇyaroman, Aṅgiras and Bhārgava Vedaśrī.$ūrdhvabāhuśca vāśiṣṭhaḥ parjanyaḥ paulahastathā#Ūrdhvabāhu, Vāsiṣṭha, Parjanya and Paulaha.$ |
samuccitābhidhāne pi viśiṣṭārthābhidhāyinām guṇair padānāṃ saṃbandhaḥ paratantrās tu cādayaḥ janayitvā kriyā kā cit saṃbandhaṃ vinivartate śrūyamāṇe kriyāśabde saṃbandho jāyate kva cit tatra ṣaṣṭhī pratipadaṃ samāsasya nivṛttaye vihitā darśanārthaṃ tu kārakaṃ pratyudāhṛtam sa copajātaḥ saṃbandho vinivṛtte kriyāpade karmapravacanīyena tatra tatra niyamyate$In the case of compound words, though they are denotative of particular things, yet there is a possibility of their being regarded as compounded by those who make such assertions; and in the case of compound words, though they are denotative of particular things, yet there is no possibility of their being regarded as com Words are related to attributes, But the other attributes are dependent. Sometimes, an act ceases after having generated the connection. In some cases, when we hear the word for an action being uttered, a connection is also generated between it and the verb. The genitive in this case is for the purpose of excluding the first word from a compound. They have been prescribed for the purpose of imparting instruction; hence the case-endings have been re-stated. The relation which holds between a word and the object denoted by it has been established only when the verb has ceased to exist. In various places it is restricted by the term prachaneya, which denotes the action to be performed; | samuccitābhidhāne pi viśiṣṭārthābhidhāyinām#In the case of compound words, though they are denotative of particular things, yet there is a possibility of their being regarded as compounded by those who make such assertions; and in the case of compound words, though they are denotative of particular things, yet there is no possibility of their being regarded as com$guṇair padānāṃ saṃbandhaḥ paratantrās tu cādayaḥ#Words are related to attributes, But the other attributes are dependent.$janayitvā kriyā kā cit saṃbandhaṃ vinivartate#Sometimes, an act ceases after having generated the connection.$śrūyamāṇe kriyāśabde saṃbandho jāyate kva cit#In some cases, when we hear the word for an action being uttered, a connection is also generated between it and the verb.$tatra ṣaṣṭhī pratipadaṃ samāsasya nivṛttaye#The genitive in this case is for the purpose of excluding the first word from a compound.$vihitā darśanārthaṃ tu kārakaṃ pratyudāhṛtam#They have been prescribed for the purpose of imparting instruction; hence the case-endings have been re-stated.$sa copajātaḥ saṃbandho vinivṛtte kriyāpade#The relation which holds between a word and the object denoted by it has been established only when the verb has ceased to exist.$karmapravacanīyena tatra tatra niyamyate#In various places it is restricted by the term prachaneya, which denotes the action to be performed;$ |
nityaṃ nīrāgayā buddhyā tiṣṭhāvaṣṭabdhatatpadaḥ yathā śikhidhvajo rājyaṃ kṛtavān evam īdṛśaḥ rāma vyavaharan rājye bhogamokṣamayo bhava śikhidhvajakrameṇaiva yathā bodham avāptavān kaco bṛhaspateḥ putras tathā budhyasva rāghava bṛhaspater bhagavataḥ putro sau bhagavān kacaḥ yathā prabuddho bhagavan samāsena tathā vada śṛṇu rājan kathaṃ śrīmāṃ śikhidhvajavad eva saḥ prabodhaṃ paramaṃ yāto devadaiśikajaḥ kacaḥ bālabhāvāt samuttīrṇas saṃsārottaraṇonmukhaḥ kacaḥ padapadārthajño bṛhaspatim abhāṣata bhagavan sarvadharmajña kathaṃ saṃsṛtipañjarāt asmān nirgamyate brūhi jantunā jīvatantunā anarthamakarāgārād asmāt saṃsārasāgarāt uttīryate nirudvegaṃ sarvatyāgena putraka$Always, with a dispassionate mind, Remain in that state of composure. Just as Sikhidvaja ruled, O Rama! May you be engaged in the affairs of the kingdom and may you be full of objects of pleasure and moksha. have the same endlessness."63-64. If it be asserted that ""the individual animals are nc-""gatived (by the word 'cow') in a generic form (of 'non-cow'),""—then" In the same way, Sikhidvaja gradually attained Awakening. >�tadiihiiro tadupiidiino). Exactly the same phrase is then (12. 53-54)86 used with regard to thep�me of a lamp supplied with oil and wick, but also with regard to a huge (or full-grown?):{ree (mahiirukkha: 12. 55_56)862 standing for a long time thanks to absorbing nutritive essence�gahmJam; cf. also YisM XVII.243 : riipadisu ... tal)haya dalhabhavo kamupadanam), i.e., functions as O Raghava! Know that Kacha is Brihaspatis son. The illustrious Kacha was the son of the illustrious Brihaspati. Lord, tell me in brief the way you became awakened. O king! Listen to how he came to possess the prosperity of Sikhidvajas abode. thatnotf o rma l Kacha, the son of the divine guide, has attained supreme enlightenment. He has passed beyond the state of childishness, And is eager to cross over cyclic existence. Having crossed the state of childishness, Having crossed the state of childishness, He is eager to cross over cyclic existence. Kacha knew the meanings of words and spoke to Brihaspati. Lord, you know everything! How does one escape from the cage of cyclic existence? Tell me how can a creature, who is like a strand of life, escape from this? This ocean of saṃsāra Is the home of adversities and is full of crocodiles. O son! One can cross over without any anxiety by renouncing everything. | nityaṃ nīrāgayā buddhyā tiṣṭhāvaṣṭabdhatatpadaḥ#Always, with a dispassionate mind, Remain in that state of composure.$yathā śikhidhvajo rājyaṃ kṛtavān evam īdṛśaḥ#Just as Sikhidvaja ruled,$rāma vyavaharan rājye bhogamokṣamayo bhava#O Rama! May you be engaged in the affairs of the kingdom and may you be full of objects of pleasure and moksha.$śikhidhvajakrameṇaiva yathā bodham avāptavān#In the same way, Sikhidvaja gradually attained Awakening.$kaco bṛhaspateḥ putras tathā budhyasva rāghava#O Raghava! Know that Kacha is Brihaspatis son.$bṛhaspater bhagavataḥ putro sau bhagavān kacaḥ#The illustrious Kacha was the son of the illustrious Brihaspati.$yathā prabuddho bhagavan samāsena tathā vada#Lord, tell me in brief the way you became awakened.$śṛṇu rājan kathaṃ śrīmāṃ śikhidhvajavad eva saḥ#O king! Listen to how he came to possess the prosperity of Sikhidvajas abode.$prabodhaṃ paramaṃ yāto devadaiśikajaḥ kacaḥ#Kacha, the son of the divine guide, has attained supreme enlightenment.$bālabhāvāt samuttīrṇas saṃsārottaraṇonmukhaḥ#He has passed beyond the state of childishness, And is eager to cross over cyclic existence. Having crossed the state of childishness, Having crossed the state of childishness, He is eager to cross over cyclic existence.$kacaḥ padapadārthajño bṛhaspatim abhāṣata#Kacha knew the meanings of words and spoke to Brihaspati.$bhagavan sarvadharmajña kathaṃ saṃsṛtipañjarāt#Lord, you know everything! How does one escape from the cage of cyclic existence?$asmān nirgamyate brūhi jantunā jīvatantunā#Tell me how can a creature, who is like a strand of life, escape from this?$anarthamakarāgārād asmāt saṃsārasāgarāt#This ocean of saṃsāra Is the home of adversities and is full of crocodiles.$uttīryate nirudvegaṃ sarvatyāgena putraka#O son! One can cross over without any anxiety by renouncing everything.$ |
indreṇa yujā niḥ sṛjanta vāghato vrajaṃ gomantam aśvinam sahasram me dadato aṣṭakarṇyaḥ śravo deveṣv akrata pra nūnaṃ jāyatām ayam manus tokmeva rohatu yaḥ sahasraṃ śatāśvaṃ sadyo dānāya maṃhate na tam aśnoti kaś cana diva iva sānv ārabham sāvarṇyasya dakṣiṇā vi sindhur iva paprathe yadus turvaś ca māmahe sahasradā grāmaṇīr mā riṣan manuḥ sūryeṇāsya yatamānaitu dakṣiṇā sāvarṇer devāḥ pra tirantv āyur yasminn aśrāntā asanāma vājam parāvato ye didhiṣanta āpyam manuprītāso janimā vivasvataḥ yayāter ye nahuṣyasya barhiṣi devā āsate te adhi bruvantu naḥ viśvā hi vo namasyāni vandyā nāmāni devā uta yajñiyāni vaḥ ye stha jātā aditer adbhyas pari ye pṛthivyās te ma iha śrutā havam$Yoked by Indra they let loose from the Vagata the Asvins' stall rich in kine. d. h. durch mehr und massivere^ Schmerz und kürzere Lebensdauer gekennzeichnetM.Die erste ,Vertiefung' ist demgegenüber friedvoller (kä&a)86.Es ist nun aber offenbar nicht möglich, ohne weiteres in die erste,Vertiefangc einzutreten und auf dieser Basis dann die entsprechenden,Befleckungenc(kleka),d. h. die Leidenschaften und I r r t h e r , die einen an die As I give a thousand, you have made me famous among the gods as one with eight ears. Let this Manu be born; let him spring up as a sprout. He is the one who thinks of giving away a thousand cows and a hundred horses. No one can touch it, just as none can touch the summit of the sky. The guerdon of Sāvarṇya spread out like a river. Yadu and Turva are devoted to us. May Manu, chief of those who give a thousand, be neer injured. With the sun let his guerdon go unbroken. May the gods extend the life of Savarni In whom, unwearied, they gain strength without a name. They who from afar long to drink the water, With Manu as their delighted parent, From Vivasvān as their father, May the gods who sit on the strew of Yayāti and Nahuṣa bless us. All reverend names are yours, O gods, And worthy of sacrifice. Those that were born from Aditi, from the waters, from the earth, Here have I heard their invocation. | indreṇa yujā niḥ sṛjanta vāghato vrajaṃ gomantam aśvinam#Yoked by Indra they let loose from the Vagata the Asvins' stall rich in kine.$sahasram me dadato aṣṭakarṇyaḥ śravo deveṣv akrata#As I give a thousand, you have made me famous among the gods as one with eight ears.$pra nūnaṃ jāyatām ayam manus tokmeva rohatu#Let this Manu be born; let him spring up as a sprout.$yaḥ sahasraṃ śatāśvaṃ sadyo dānāya maṃhate#He is the one who thinks of giving away a thousand cows and a hundred horses.$na tam aśnoti kaś cana diva iva sānv ārabham#No one can touch it, just as none can touch the summit of the sky.$sāvarṇyasya dakṣiṇā vi sindhur iva paprathe#The guerdon of Sāvarṇya spread out like a river.$yadus turvaś ca māmahe#Yadu and Turva are devoted to us.$sahasradā grāmaṇīr mā riṣan manuḥ sūryeṇāsya yatamānaitu dakṣiṇā#May Manu, chief of those who give a thousand, be neer injured. With the sun let his guerdon go unbroken.$sāvarṇer devāḥ pra tirantv āyur yasminn aśrāntā asanāma vājam#May the gods extend the life of Savarni In whom, unwearied, they gain strength without a name.$parāvato ye didhiṣanta āpyam manuprītāso janimā vivasvataḥ#They who from afar long to drink the water, With Manu as their delighted parent, From Vivasvān as their father,$yayāter ye nahuṣyasya barhiṣi devā āsate te adhi bruvantu naḥ#May the gods who sit on the strew of Yayāti and Nahuṣa bless us.$viśvā hi vo namasyāni vandyā nāmāni devā uta yajñiyāni vaḥ#All reverend names are yours, O gods, And worthy of sacrifice.$ye stha jātā aditer adbhyas pari ye pṛthivyās te ma iha śrutā havam#Those that were born from Aditi, from the waters, from the earth, Here have I heard their invocation.$ |
ekaṃ yugmaṃ tṛtīyaṃ yugalayugamatho pañcamaṃ ṣaṣṭhasaṃjñaṃ saptāṣṭau vai navākhyaṃ daśamamatha tathaikādaśaṃ dvādaśākhyam trāyodaśyaṃ caturdaśyamatha śarakamaṭhaṃ caikataḥ saṃprasūtam ānantyaṃ svaṃ tadaivaṃ jagadakhilamabhūt tvāṃ name caikarūpam eko vairocanākhyastadaparajino buddha akṣobhyasaṃjñaḥ ratnādyaḥ saṃbhavosau tritaya amṛtaruksaṃjñakasturyasaṃkhyaḥ pañcākhyomoghasiddhistadanu ca jagati khyātasaṃkhyādyasaṃkhyā devā daityāśca martyā bhavadavayavajāḥ sarvadāhaṃ natosmi śrīśākyasiṃhabuddhakṛtaṃ sragdharāpañcakaṃ samāptam pratisarāstotram om namaḥ śrīpratisarāyai pratisarai amaraughaiḥ pūjitāṃ tvāṃ natosmi pratipadajanarakṣākāriṇīṃ sarvakālam$245 The first pair consists of the third pair, And the fifth is known as the sixth. Seven, eight, nine, Ten, eleven, and twelve. The thirteenth and the fourteenth, And then the monastery of Śāraka were born together. I bow to Thee who art of one form, assuming at that time my own infinity and the entire universe. One of them is called Vairocana, the other two are named Buddha and Akṣobhya. The fourth one is known as Ratnādi, Sambhava and Samvatsu. It is also called Trita, Amṛtaruk and Turyasaṃkhya. The number five is a frustrated accomplishment; After that, innumerable numbers Are known throughout the world. I bow down before the one who burns everything downthe gods, the daityas and the mortals who have been generated from your limbs. Here ends the Five Flowers of the Lion of the Śākyans, composed by Buddha Śākyamuni. The Pratihāra-stotra. Oṁ, obeisance to Śrī Pratisaṃsārā. I bow down before you. A large number of immortals have sought refuge with you and are worshipping you. At all times, she is the one who always saves those who are in search of her refuge. | ekaṃ yugmaṃ tṛtīyaṃ yugalayugamatho pañcamaṃ ṣaṣṭhasaṃjñaṃ#The first pair consists of the third pair, And the fifth is known as the sixth.$saptāṣṭau vai navākhyaṃ daśamamatha tathaikādaśaṃ dvādaśākhyam#Seven, eight, nine, Ten, eleven, and twelve.$trāyodaśyaṃ caturdaśyamatha śarakamaṭhaṃ caikataḥ saṃprasūtam#The thirteenth and the fourteenth, And then the monastery of Śāraka were born together.$ānantyaṃ svaṃ tadaivaṃ jagadakhilamabhūt tvāṃ name caikarūpam#I bow to Thee who art of one form, assuming at that time my own infinity and the entire universe.$eko vairocanākhyastadaparajino buddha akṣobhyasaṃjñaḥ#One of them is called Vairocana, the other two are named Buddha and Akṣobhya.$ratnādyaḥ saṃbhavosau tritaya amṛtaruksaṃjñakasturyasaṃkhyaḥ#The fourth one is known as Ratnādi, Sambhava and Samvatsu. It is also called Trita, Amṛtaruk and Turyasaṃkhya.$pañcākhyomoghasiddhistadanu ca jagati khyātasaṃkhyādyasaṃkhyā#The number five is a frustrated accomplishment; After that, innumerable numbers Are known throughout the world.$devā daityāśca martyā bhavadavayavajāḥ sarvadāhaṃ natosmi#I bow down before the one who burns everything downthe gods, the daityas and the mortals who have been generated from your limbs.$śrīśākyasiṃhabuddhakṛtaṃ sragdharāpañcakaṃ samāptam#Here ends the Five Flowers of the Lion of the Śākyans, composed by Buddha Śākyamuni.$pratisarāstotram#The Pratihāra-stotra.$om namaḥ śrīpratisarāyai#Oṁ, obeisance to Śrī Pratisaṃsārā.$pratisarai amaraughaiḥ pūjitāṃ tvāṃ natosmi#I bow down before you. A large number of immortals have sought refuge with you and are worshipping you.$pratipadajanarakṣākāriṇīṃ sarvakālam#At all times, she is the one who always saves those who are in search of her refuge.$ |
duḥevāḥ ut naśan tvayā vayam suvṛdhā spārhā manuṣyā ā dadīmahi taḷitaḥ jambhaya tāḥ anapnasaḥ dhīmahe papriṇā sasninā yujā mā duḥśaṃsaḥ abhidipsuḥ suśaṃsāḥ tāriṣīmahi jagmiḥ$Difficult to get through! He [] riseth up, vanishing from before the dawn of day, with his face towards the east, with his face towards the south, with his face towards the north, with his face towards the west, with his face towards the north, with his face towards the north, with his face towards the north, with his face towards the north, with his face towards the north With you we, said the king, will live for a hundred years. And when he had thus spoken, he sat down on the seat prepared for him in his own palace and with his ministers at his side. Nāgārjuna next proceeds to destroy the notionof an immediately preceding moment of a chain ofhomogeneous momentary existences which by the"1 Lit. p. 85.4 ""The word atha for a question. Why ?-for""the reason."""alambanakaa adosa( 270 )Hinayānist is reckoned as a special condition.¹ He Suvṛddhā, Supragrāha, stands for the Subrahmaṇyas. Eagerdesirous of. Human beings, i. e., human beings who have not attained the Fruit of Conversion;those who have attained the Fruit of Conversion and those who have attained the Fruit of the Second Path;they are called human beings because they have attained the Fru geschichtliche Einsichten beziiglich der Texte, die Udänavarga.Zitateoder -Parallelen enthalten, ergeben 4, u. zw. nicht nur im Hinblick aufdie Chronologie dieser 'Yerke, sondern vielleicht - d. h. falls Sieh ver. Yes, we do. From the palms of the hands, and from the soles of the feet down to the soles of the feet. Jambha, Jambha! They are called Anapnas. Yes, we do, he replied. with a hornless goad. by a horse-driver, or by a carpenter, or by a washerman, or by a carpenter, or by a dyer, or by one who lives on scraps of cloth, or by a surgeon, or by an astrologer, or by one suffering from epilepsy, or by one afflicted with leprosy Do not be in yoke with a chariot that is drawn by four horses and driven by one who wishes to drive you out of the city. He is badly reputed. Who desires to speak;i. e., who is going to accuse the other person of his having misappropriated the treasure-trove. They are well praised. We will cross, said the king. I went! he replied, I did not go! Then the king said, I went! The king said, I went! Then the king said, I went! Then the king said, I went! Then the king said, I went! | duḥevāḥ#Difficult to get through!$ut naśan#He [] riseth up, vanishing from before the dawn of day, with his face towards the east, with his face towards the south, with his face towards the north, with his face towards the west, with his face towards the north, with his face towards the north, with his face towards the north, with his face towards the north, with his face towards the north$tvayā vayam#With you we, said the king, will live for a hundred years. And when he had thus spoken, he sat down on the seat prepared for him in his own palace and with his ministers at his side.$suvṛdhā#Suvṛddhā, Supragrāha, stands for the Subrahmaṇyas.$spārhā#Eagerdesirous of.$manuṣyā ā#Human beings, i. e., human beings who have not attained the Fruit of Conversion;those who have attained the Fruit of Conversion and those who have attained the Fruit of the Second Path;they are called human beings because they have attained the Fru$dadīmahi#Yes, we do.$taḷitaḥ#From the palms of the hands, and from the soles of the feet down to the soles of the feet.$jambhaya#Jambha, Jambha!$tāḥ anapnasaḥ#They are called Anapnas.$dhīmahe#Yes, we do, he replied.$papriṇā#with a hornless goad.$sasninā#by a horse-driver, or by a carpenter, or by a washerman, or by a carpenter, or by a dyer, or by one who lives on scraps of cloth, or by a surgeon, or by an astrologer, or by one suffering from epilepsy, or by one afflicted with leprosy$yujā mā#Do not be in yoke with a chariot that is drawn by four horses and driven by one who wishes to drive you out of the city.$duḥśaṃsaḥ#He is badly reputed.$abhidipsuḥ#Who desires to speak;i. e., who is going to accuse the other person of his having misappropriated the treasure-trove.$suśaṃsāḥ#They are well praised.$tāriṣīmahi#We will cross, said the king.$jagmiḥ#I went! he replied, I did not go! Then the king said, I went! The king said, I went! Then the king said, I went! Then the king said, I went! Then the king said, I went!$ |
upopaviṣṭas taiḥ sarvair vṛṣṇibhiḥ parivāritaḥ sa viśrānto mahātejāḥ kṛtapādāvasecanaḥ kathayām āsa taṃ kṛṣṇaḥ pṛṣṭaḥ pitrā mahāhavam śrutavān asmi vārṣṇeya saṃgrāmaṃ paramādbhutam narāṇāṃ vadatāṃ putra kathodghāteṣu nityaśaḥ tvaṃ tu pratyakṣadarśī ca kāryajñaś ca mahābhuja tasmāt prabrūhi saṃgrāmaṃ yāthātathyena me nagha yathā tad abhavad yuddhaṃ pāṇḍavānāṃ mahātmanām bhīṣmakarṇakṛpadroṇaśalyādibhir anuttamam anyeṣāṃ kṣatriyāṇāṃ ca kṛtāstrāṇām anekaśaḥ nānāveṣākṛtimatāṃ nānādeśanivāsinām ity uktaḥ puṇḍarīkākṣaḥ pitrā mātus tadantike śaśaṃsa kuruvīrāṇāṃ saṃgrāme nidhanaṃ yathā atyadbhutāni karmāṇi kṣatriyāṇāṃ mahātmanām bahulatvān na saṃkhyātuṃ śakyāny abdaśatair api$Surrounded by all the Vrishnis, he then sat down. Lord is his own Self give up his body, when his entitlement to that bodyhas been extinguished, and to what [place] does he then go? The masternow removes such doubts:83. Whether he gives up his body in a place of pilgrimage or inthe hut of an outcaste, be he conscious or not, 1226 he goes [thence]to a condition of transcendent Isolation, his grieving at an end, for Having washed his feet, the immensely energetic one rested. On being asked by his father, Krishna recounted the great battle. O Varshneya! I have heard about the supremely wonderful battle. There were men who always talked about their sons and it was as if they were in the midst of a storm. O mighty-armed one! You were a direct witness and a participant. O unblemished one! Therefore, accurately tell me about the battle. Tell me how the battle raged between those great-souled ones on the side of the Panchalas. Bhishma, Karna, Kripa, Drona, Shalya and the others were supreme. There were many other kshatriyas who were accomplished in the use of weapons. They are dressed in many different kinds of garments and have diverse forms. They are the residents of many different countries. Thus addressed by his father, the lotus-eyed one sat before his mother. He told them how the brave ones among the Kurus had been killed in the battle. The great-souled kshatriyas performed extremely wonderful deeds. They are so many that I am incapable of recounting them, even if I take hundreds of years. | upopaviṣṭas taiḥ sarvair vṛṣṇibhiḥ parivāritaḥ#Surrounded by all the Vrishnis, he then sat down.$sa viśrānto mahātejāḥ kṛtapādāvasecanaḥ#Having washed his feet, the immensely energetic one rested.$kathayām āsa taṃ kṛṣṇaḥ pṛṣṭaḥ pitrā mahāhavam#On being asked by his father, Krishna recounted the great battle.$śrutavān asmi vārṣṇeya saṃgrāmaṃ paramādbhutam#O Varshneya! I have heard about the supremely wonderful battle.$narāṇāṃ vadatāṃ putra kathodghāteṣu nityaśaḥ#There were men who always talked about their sons and it was as if they were in the midst of a storm.$tvaṃ tu pratyakṣadarśī ca kāryajñaś ca mahābhuja#O mighty-armed one! You were a direct witness and a participant.$tasmāt prabrūhi saṃgrāmaṃ yāthātathyena me nagha#O unblemished one! Therefore, accurately tell me about the battle.$yathā tad abhavad yuddhaṃ pāṇḍavānāṃ mahātmanām#Tell me how the battle raged between those great-souled ones on the side of the Panchalas.$bhīṣmakarṇakṛpadroṇaśalyādibhir anuttamam#Bhishma, Karna, Kripa, Drona, Shalya and the others were supreme.$anyeṣāṃ kṣatriyāṇāṃ ca kṛtāstrāṇām anekaśaḥ#There were many other kshatriyas who were accomplished in the use of weapons.$nānāveṣākṛtimatāṃ nānādeśanivāsinām#They are dressed in many different kinds of garments and have diverse forms. They are the residents of many different countries.$ity uktaḥ puṇḍarīkākṣaḥ pitrā mātus tadantike#Thus addressed by his father, the lotus-eyed one sat before his mother.$śaśaṃsa kuruvīrāṇāṃ saṃgrāme nidhanaṃ yathā#He told them how the brave ones among the Kurus had been killed in the battle.$atyadbhutāni karmāṇi kṣatriyāṇāṃ mahātmanām#The great-souled kshatriyas performed extremely wonderful deeds.$bahulatvān na saṃkhyātuṃ śakyāny abdaśatair api#They are so many that I am incapable of recounting them, even if I take hundreds of years.$ |
tathaivaitadyajamāna etenaikaśatavidhenātmanemāṃ jitiṃ jayatīmāṃ vyaṣṭiṃ vyaśnuta evamu saptavidha ekaśatavidhamabhisampadyate sa ya evaikaśatavidhaḥ sa saptavidho yaḥ saptavidhaḥ sa ekaśatavidha iti nu vidhānam athātaścayanasyaiva antaropasadau cinotyetadvai devā abibhayuryadvai na imamiha rakṣāṃsi nāṣṭrā na hanyuriti ta etāḥ puropaśyannupasada imāneva lokānime vai lokāḥ purastāḥ prāpadyanta tāḥ prapadyābhayenāṣṭra etamātmānaṃ samaskurvata tathaivaitadyajamāna etāḥ puraḥ prapadyābhayenāṣṭra etamātmānaṃ saṃskurute$And in like manner does the Sacrificer now, by means of that one hundred and one-fold body, conquer this conquest, this overthrow. Pracetas (Caturvarga-cintāmaṇi-Śrāddha, p.1070).—‘After the Brāhmaṇas have taken their food, he shall recite before them, the Ṛk, the Yajūṣ and the Sāman as also all that is sacred to the Pitṛs.’Kātyāyana (Aparārka, p.501).—‘While the Brāhmaṇas are eating, one shall repeat the Gāyatrī with the Praṇava and the Vyāhṛtis, once or thrice, as also the Rakṣoghna mantras, the Pitṛ-mantras, the Puruṣasūkta and other sacred texts.’Baudhāyana (Aparārka, p. And when he has learnt these seven kinds, he becomes endowed with a hundred and one kinds; and what is the hundred and one kind, it is that which is the hundred and one kind. the like.Having objects presented to herself -This is added in order to meet theobjection that the sentient faculty (1) cognising the various objects of Because of the degree of conflation I do not think that it is possible tomap on a stemma the relationships between the V manuscripts. Theymay in certain instances (e.g. 3:9c, 4:23a, 4:24-5) have been influenced Sevenfold;what is sevenfold is of one hundred and one kinds: such is the law laid down in the Veda. Now, then, he builds the Upasads between the churning-sticks. For at that time the gods were afraid, thinking, 'Surely, when we shall have him here on earth, we shall be able to sustain him!'And so now he builds the Upasads between the churning-sticks; for at that time the gods were 'May the Rakshas, the fiends, not smite them!'they formerly saw these ;--on the Upasads these worlds, doubtless, are these worlds. The worlds went forward; having gone back by means of fearlessness, purify this self in the weapon. And in like manner does the Sacrificer now, after entering those two before him, prepare himself by means of the fearless amulet. | tathaivaitadyajamāna etenaikaśatavidhenātmanemāṃ jitiṃ jayatīmāṃ vyaṣṭiṃ#And in like manner does the Sacrificer now, by means of that one hundred and one-fold body, conquer this conquest, this overthrow.$vyaśnuta evamu saptavidha ekaśatavidhamabhisampadyate sa ya evaikaśatavidhaḥ sa#And when he has learnt these seven kinds, he becomes endowed with a hundred and one kinds; and what is the hundred and one kind, it is that which is the hundred and one kind.$saptavidho yaḥ saptavidhaḥ sa ekaśatavidha iti nu vidhānam#Sevenfold;what is sevenfold is of one hundred and one kinds: such is the law laid down in the Veda.$athātaścayanasyaiva antaropasadau cinotyetadvai devā abibhayuryadvai na imamiha#Now, then, he builds the Upasads between the churning-sticks. For at that time the gods were afraid, thinking, 'Surely, when we shall have him here on earth, we shall be able to sustain him!'And so now he builds the Upasads between the churning-sticks; for at that time the gods were$rakṣāṃsi nāṣṭrā na hanyuriti ta etāḥ puropaśyannupasada imāneva lokānime vai#'May the Rakshas, the fiends, not smite them!'they formerly saw these ;--on the Upasads these worlds, doubtless, are these worlds.$lokāḥ purastāḥ prāpadyanta tāḥ prapadyābhayenāṣṭra etamātmānaṃ samaskurvata#The worlds went forward; having gone back by means of fearlessness, purify this self in the weapon.$tathaivaitadyajamāna etāḥ puraḥ prapadyābhayenāṣṭra etamātmānaṃ saṃskurute#And in like manner does the Sacrificer now, after entering those two before him, prepare himself by means of the fearless amulet.$ |
anyathā ye tu vartante tadbhoganiratātmakāḥ te kālavahnisaṃtāpadīnākrandaparāyaṇāḥ guṇatattve nilīyante tataḥ sṛṣṭimukhe punaḥ pātyante mātṛbhirghorayātanaughapurassaram adhamādhamadeheṣu nijakarmānurūpataḥ mānuṣānteṣu tatrāpi kecinmantravidaḥ kramāt mucyantenye tu badhyante pūrvakṛtyānusārataḥ ityeṣa gaṇavṛttānto nāmnā hulahulādinā proktaṃ bhagavatā śrīmadānandādhikaśāsane pātālordhve sahasrāṇi viṃśatirbhūkaṭāhakaḥ siddhātantre tu pātālapṛṣṭhe yakṣīsamāvṛtam bhadrakālyāḥ puraṃ yatra tābhiḥ krīḍanti sādhakāḥ tatastamastaptabhūmistataḥśūnyaṃ tatohayaḥ etāni yātanāsthānaṃ gurumantrādidūṣiṇām$< tivity], viz., Śiva, Śakti, Sadāśiva, īśvara and suddhavidyā, whereby [each.---> tivity], viz., Śiva, Śakti, Sadāśiva, īśvara and suddhavidya, whereby [each10444c10961< and Action, is severally displayed as predominant; 934 [- in other words]---> and Action, is severally displayed as predominant; 934 [— in other words]10453,10455c10970,10972< 929 Cf. SpK II 4a, quoted n. 452, and TÃ IV 275a: sarvam śivamayam. Those who act in a contrary way, their atmans addicted to objects of pleasure, will not be freed from all bondage. Tormented by the flames of time, they are miserable and full of lamentations. At the beginning of creation, they are again submerged in the qualities. . They will be felled by the mātṛs With a terrifying torrent of suffering. Depending on the deeds they have themselves performed, they are reborn in bodies that are inferior to the lowest. . Also, at the end of life as a human, There will be some who know the mantras in due course. There are others who are freed and are bound down, depending on what they have done earlier. This is the account of the group called Huluhala and others. This has been stated by the Lord in the ānandādhika śāstra. Above the nether worlds, there are twenty thousand world-spheres called kaṭāha. According to the Siddha-Tantra, on the surface of the nether region there is a place crowded with yakṣiṇīs. The city of Bhadrakālī, Where the practitioners play with them. Beyond that, there is darkness, the ground is heated. Beyond that, there is emptiness and misery. These are places of torture for those who have defiled the teachers mantra and so forth. | anyathā ye tu vartante tadbhoganiratātmakāḥ#Those who act in a contrary way, their atmans addicted to objects of pleasure, will not be freed from all bondage.$te kālavahnisaṃtāpadīnākrandaparāyaṇāḥ#Tormented by the flames of time, they are miserable and full of lamentations.$guṇatattve nilīyante tataḥ sṛṣṭimukhe punaḥ#At the beginning of creation, they are again submerged in the qualities.$pātyante mātṛbhirghorayātanaughapurassaram#. They will be felled by the mātṛs With a terrifying torrent of suffering.$adhamādhamadeheṣu nijakarmānurūpataḥ#Depending on the deeds they have themselves performed, they are reborn in bodies that are inferior to the lowest.$mānuṣānteṣu tatrāpi kecinmantravidaḥ kramāt#. Also, at the end of life as a human, There will be some who know the mantras in due course.$mucyantenye tu badhyante pūrvakṛtyānusārataḥ#There are others who are freed and are bound down, depending on what they have done earlier.$ityeṣa gaṇavṛttānto nāmnā hulahulādinā#This is the account of the group called Huluhala and others.$proktaṃ bhagavatā śrīmadānandādhikaśāsane#This has been stated by the Lord in the ānandādhika śāstra.$pātālordhve sahasrāṇi viṃśatirbhūkaṭāhakaḥ#Above the nether worlds, there are twenty thousand world-spheres called kaṭāha.$siddhātantre tu pātālapṛṣṭhe yakṣīsamāvṛtam#According to the Siddha-Tantra, on the surface of the nether region there is a place crowded with yakṣiṇīs.$bhadrakālyāḥ puraṃ yatra tābhiḥ krīḍanti sādhakāḥ#The city of Bhadrakālī, Where the practitioners play with them.$tatastamastaptabhūmistataḥśūnyaṃ tatohayaḥ#Beyond that, there is darkness, the ground is heated. Beyond that, there is emptiness and misery.$etāni yātanāsthānaṃ gurumantrādidūṣiṇām#These are places of torture for those who have defiled the teachers mantra and so forth.$ |
aparādha kabhu tāra nā haite pāre yata dina śuddha nāma nā haya udaya tata dina aparādha ākramaṇe bhaya ataeva nāmābhāsī yadi bhāla cāya nāma bale pāpa buddhi haite palāya kata dina sāvadhāne aparādha parityāga karā cāi śuddhanāmāśritajanasaṅgabala dhari aparādha satarkatā sarvadā ācari śuddhanāma yāra mukhe tāra dṛḍha mana kṛṣṇa haite vicalita nahe eka kṣaṇa ataeva nāma bala yata dina naya tata dina aparādhe karibeka bhaya viśeṣa yatane pāpa buddhi dūra kari aharniśi mukhe balibeka hari hari śrīgurukṛpāya habe susambandhajñāna$How could they cross over to the other shore of this ocean of worldly life, which is full of dangers and perils? When the day comes to an end, there will arise a great horse named Śuddhāśva. Then the guilt of the day, The fear of being trespassed on. That is why it is called ābhāsinī and bhālā, having an apparent appearance. Evil-minded, indeed, are these and they run away. On the day appointed by me, you should be attentive and not offend me. Pure in name, bear the power of closeness with those who rely on you! Pure in name, bear the power of closeness with those who rely on you! Pure in name, bear the power of closeness with those who rely on you! Pure in name, bear the power of closeness with those who rely on you He always acted with carelessness and recklessness, as if he were committing a crime. Your name is pure! In the mouth of Yama, you are stainless and steadfast. Kṛṣṇa, these two have wavered in many a moment. For this reason, O strong one, be restrained in the way of the day. Then, at the wrong time of day, fears of elephants and herons arose. You are the one who removes evil intentions by making special efforts. Bali, Beka, Hari and Hari at the beginning of day and night. Oṃ, hāṃ, to the grace of the revered teacher! I have attained the knowledge of the good relationship between subject and object. | aparādha kabhu tāra nā haite pāre#How could they cross over to the other shore of this ocean of worldly life, which is full of dangers and perils?$yata dina śuddha nāma nā haya udaya#When the day comes to an end, there will arise a great horse named Śuddhāśva.$tata dina aparādha ākramaṇe bhaya#Then the guilt of the day, The fear of being trespassed on.$ataeva nāmābhāsī yadi bhāla cāya#That is why it is called ābhāsinī and bhālā, having an apparent appearance.$nāma bale pāpa buddhi haite palāya#Evil-minded, indeed, are these and they run away.$kata dina sāvadhāne aparādha parityāga karā cāi#On the day appointed by me, you should be attentive and not offend me.$śuddhanāmāśritajanasaṅgabala dhari#Pure in name, bear the power of closeness with those who rely on you! Pure in name, bear the power of closeness with those who rely on you! Pure in name, bear the power of closeness with those who rely on you! Pure in name, bear the power of closeness with those who rely on you$aparādha satarkatā sarvadā ācari#He always acted with carelessness and recklessness, as if he were committing a crime.$śuddhanāma yāra mukhe tāra dṛḍha mana#Your name is pure! In the mouth of Yama, you are stainless and steadfast.$kṛṣṇa haite vicalita nahe eka kṣaṇa#Kṛṣṇa, these two have wavered in many a moment.$ataeva nāma bala yata dina naya#For this reason, O strong one, be restrained in the way of the day.$tata dina aparādhe karibeka bhaya#Then, at the wrong time of day, fears of elephants and herons arose.$viśeṣa yatane pāpa buddhi dūra kari#You are the one who removes evil intentions by making special efforts.$aharniśi mukhe balibeka hari hari#Bali, Beka, Hari and Hari at the beginning of day and night.$śrīgurukṛpāya habe susambandhajñāna#Oṃ, hāṃ, to the grace of the revered teacher! I have attained the knowledge of the good relationship between subject and object.$ |
viśām na amṛtaḥ suādhīḥ saḥ hi kṣapāvān aram suuktaiḥ etā cikitvaḥ bhūma ni ca vidvān ṛtapravītam arādhi hotā apāṃsi satyā goṣu praśastim svaḥ naḥ vi tvā naraḥ jivreḥ vi vedī bharanta sādhuḥ na gṛdhnuḥ upa pra jinvan janayaḥ śyāvīm$of the people, not. He is ambrosia, full of life. for he is possessed of night. Enough of good sayings! This is the healing. The healing here spoken of refers to the healing up of the limbs, and not to that wherein the limbs have been damaged. On the ground, in a place free from rough places, at night, and in the presence of all beingshe shall not recite the Veda. On the ground, in a place free from rough places, at night, and in the presence of all beingshe shall not recite the Veda;i. e., he shall And a learned person;this term stands for the man who is possessed of good and bad qualities, and has acquired great erudition by his own super-knowledge. It is consecrated with the Rtu-texts. The Adhvaryu is the Hotr; the Adhvaryu is the Pratiprasthātṛ; the Pratiprasthātṛ is the Acchāvāka; the Pratiprasthātṛ is the Udgātṛ; the Adhvaryu is the Maitrāvaruna; the Pratiprasthātṛ is the Adhvaryu While the Deities are there, i. e. when the Deities are not there; i. e. while the Waters are there; and when the Waters are there, when the Waters are there; i. e. when the Waters are there; i. e. when the Waters are there; i. e. awareness, its very essence - reflective awareness [that is, the corresponding activization]that is the non-adventitious cause of creation and reabsorption'; also TÃV ad loc.: hamsah[...] parapramātā; punaḥ sṛṣṭyādyuttarakālam.KĀRIKĀS 2-375290 alaukika. Praise of cows. Heaven for us! Thee the man [] doth loose from his dwelling. from the tongue [] he separates it, and from the mouth he separates it. Bharanta, the sacrificial enclosure! The good man does not covet. negativism and Bradley's condemnation of the concepts of 'Living on', he says, because he is a giver of strength []. People, those who give birth to children. Such is the meaning of the term people;i. e., those persons who have been born in a family distinguished by their good or bad qualities. The term people here stands for all sorts of people. wo das Objektbewußtsein als Manifestation der Objekt-Geistigkeit (ahAi.1ctaf!' ••. m,ayacaitanyam) bestimmt wird, eine Ausdruok8weise, die doch eherim Sinne der Manifestation der dem Objekt zugrundeliegenden Geistigkeitals im Sinne des Verfä.rbtwerdens einer ihm bloß raumgleichen, aber äußerlichen(Jlva-)Geistigkeit zu verstehen ist.b) Auch von der späteren advaitischen Tradition, z. B. Madhusüdana(SBi 59, 4) und Dharmarija Adhvarin (VeP 140, 2), wird die 3. Theorie häufigmit der Position, die Jlva-Geistigkeit sei :Materialursache der Welt und damit a dark-blue one; | viśām na#of the people, not.$amṛtaḥ suādhīḥ#He is ambrosia, full of life.$saḥ hi kṣapāvān#for he is possessed of night.$aram suuktaiḥ#Enough of good sayings!$etā cikitvaḥ#This is the healing. The healing here spoken of refers to the healing up of the limbs, and not to that wherein the limbs have been damaged.$bhūma ni#On the ground, in a place free from rough places, at night, and in the presence of all beingshe shall not recite the Veda. On the ground, in a place free from rough places, at night, and in the presence of all beingshe shall not recite the Veda;i. e., he shall$ca vidvān#And a learned person;this term stands for the man who is possessed of good and bad qualities, and has acquired great erudition by his own super-knowledge.$ṛtapravītam#It is consecrated with the Rtu-texts.$arādhi hotā#The Adhvaryu is the Hotr; the Adhvaryu is the Pratiprasthātṛ; the Pratiprasthātṛ is the Acchāvāka; the Pratiprasthātṛ is the Udgātṛ; the Adhvaryu is the Maitrāvaruna; the Pratiprasthātṛ is the Adhvaryu$apāṃsi satyā#While the Deities are there, i. e. when the Deities are not there; i. e. while the Waters are there; and when the Waters are there, when the Waters are there; i. e. when the Waters are there; i. e. when the Waters are there; i. e.$goṣu praśastim#Praise of cows.$svaḥ naḥ#Heaven for us!$vi tvā naraḥ#Thee the man [] doth loose from his dwelling.$jivreḥ vi#from the tongue [] he separates it, and from the mouth he separates it.$vedī bharanta#Bharanta, the sacrificial enclosure!$sādhuḥ na gṛdhnuḥ#The good man does not covet.$upa pra jinvan#'Living on', he says, because he is a giver of strength [].$janayaḥ#People, those who give birth to children. Such is the meaning of the term people;i. e., those persons who have been born in a family distinguished by their good or bad qualities. The term people here stands for all sorts of people.$śyāvīm#a dark-blue one;$ |
bilvasya ca palāśasya tathaivo dumbarasya ca lakṣaṃ homayatyāśu mahādhanapatirbhavati gomāṃsaṃ surayāloḍya hotavyaṃ rājakāṃkṣiṇā yogeśvarīṃ samāsādya ko hi nāma daridratā mantrajapam japo dhyānaṃ mantrakṛtaṃ mantrasevā neha ratrau ekata ityāha rāṣṭrakāni nipātayet yuktimāha yogīśvarīṃ samāsādya ko hi nāma draridrateti yogīśvaryo devatā īśā yatra sa tathā hāsamantraḥ daridra eva daridratā yathāsukhena siddhyanti gomāyuhomakāraṇāt gomāyuhomayatyāśu dhanadena samo bhavati avratācāraśaucopi āviṣṭāṃ siddhimāpnuyāt adhikāyukūṣmāṇḍaṃ mudgamāṣacaṇakam$Similarly of bilva, palāśa and dūrvā. If one offers one hundred thousand oblations, one will swiftly become a lord of great wealth. 7);—in the Saṃskāramayūkha (p.4),—and in the Vīramitrodaya—Paribhāṣa (p.55), which adds the following notes:—‘Paramparya;’ is the same as ‘paramparā’, ‘Tradition,’—i.e., that whose beginning cannot be traced;—this precludes the authority of modern customs;—‘antarāla’ are the mixed castes;—it quotes Medhātithi to the effect that the purport of this verse is to eulogise the custom of the particular country, and not to deny the authority of the customs of other countries. One who desires to have a king should offer the flesh of a cow after having mixed it with liquor. After reaching Yogeśvarī what is poverty? Reciting sacred formulas. This refers to the reciting of sacred texts; Japa here stands for Contemplation, and not for the mere recitation of mantra-texts. Dhyāna is that which is done with the help of a particular Mantra; it does not consist in the direct utterance of any particular Mantra at all. 'At night on one side', he says, referring to the Râshtra kings. The author now proceeds to criticise the above reasoning thus : 'What is poverty when one has recourse to Yogīśvarī? '. Yogīśvarīḥ [Yogīśvarī] Where the deities are lords That is the mantra of laughter. .1323- d eva 1324 as th e fiour Immatena1 ska nd'h as, and th'IS' d b y V'Imtaexp l ame'but a1 so naman,of niiman is in fact repeated in Sthiramati ' s subsequent explanation of the Trirhsikiiitself (TrBh * 8 , 1 4f; 1. 1 9, 16t). In the context of the quasi-quotation from the ' Pravrtti The poor man himself is reduced to poverty. By offering oblations of jackal-flesh, They will easily succeed. If one offers oblations of jackfruit, one will swiftly become equal to the god of wealth. Even if he does not observe vows, does not follow good conduct or is impure, he will obtain success. Adhikāyu, kuṣmāṇa, green-gram, āṣaṭaka, dried ginger, pepper, long pepper and long pepper. | bilvasya ca palāśasya tathaivo dumbarasya ca#Similarly of bilva, palāśa and dūrvā.$lakṣaṃ homayatyāśu mahādhanapatirbhavati#If one offers one hundred thousand oblations, one will swiftly become a lord of great wealth.$gomāṃsaṃ surayāloḍya hotavyaṃ rājakāṃkṣiṇā#One who desires to have a king should offer the flesh of a cow after having mixed it with liquor.$yogeśvarīṃ samāsādya ko hi nāma daridratā#After reaching Yogeśvarī what is poverty?$mantrajapam#Reciting sacred formulas. This refers to the reciting of sacred texts;$japo dhyānaṃ mantrakṛtaṃ mantrasevā neha#Japa here stands for Contemplation, and not for the mere recitation of mantra-texts. Dhyāna is that which is done with the help of a particular Mantra; it does not consist in the direct utterance of any particular Mantra at all.$ratrau ekata ityāha rāṣṭrakāni#'At night on one side', he says, referring to the Râshtra kings.$nipātayet yuktimāha yogīśvarīṃ samāsādya ko hi nāma draridrateti#The author now proceeds to criticise the above reasoning thus : 'What is poverty when one has recourse to Yogīśvarī? '.$yogīśvaryo#Yogīśvarīḥ [Yogīśvarī]$devatā īśā yatra sa tathā hāsamantraḥ#Where the deities are lords That is the mantra of laughter.$daridra eva daridratā#The poor man himself is reduced to poverty.$yathāsukhena siddhyanti gomāyuhomakāraṇāt#By offering oblations of jackal-flesh, They will easily succeed.$gomāyuhomayatyāśu dhanadena samo bhavati#If one offers oblations of jackfruit, one will swiftly become equal to the god of wealth.$avratācāraśaucopi āviṣṭāṃ siddhimāpnuyāt#Even if he does not observe vows, does not follow good conduct or is impure, he will obtain success.$adhikāyukūṣmāṇḍaṃ mudgamāṣacaṇakam#Adhikāyu, kuṣmāṇa, green-gram, āṣaṭaka, dried ginger, pepper, long pepper and long pepper.$ |
jagāda bandī kenedamaho ālikhitaṃ puram yadekena mayā dṛṣṭaṃ likhitaṃ yena tena ca dvitīyeneti jāne haṃ nāpareṇeti kenacit etac chrutvā maṭhajanenoktaṃ bhadrāyudhasya tat tattena svayametyāsau bandī ninye nṛpāntikam kiṃ tvayā nagaram satyaṃ taddṛṣṭam iti bhūbhṛtā tatra śambarasiddhiḥ sa paripṛṣṭo bravīd idam dṛṣṭaṃ mayā tanmalayapuraṃ nāma mahāpuram bhramatā bhuvamuttīrya vāridhiṃ dvīpamadhyagam tasminmalayasiṃhākhyo nagare sti mahīpatiḥ tasyāsti nāmnā malayavatītyanupamā sutā puruṣadveṣiṇī sā ca svapne jātu kathaṃcana vihāranirgatā kaṃcinmahāpuruṣamaikṣata$The bard asked: Who has painted this city? And the bard replied: I am a painter, not a sculptor. [A] is the resuZt of this (mis)interpretation; for somebody who had difficultieswith the rather unwieldy compound *älambanavijnaptimätraprabhävita in theSütra sentence and mistook the explanation of the Bhäf?ya for a pratzka mayeasily have inserted, into the Sütra text, what he considered a missing anusvära. In a similar way, the initial tad- of the Bhäf?ya may have come to intrudeinto the Sütra sentence, too. It is of course defficult to say when this happenedfirst, but at any rate both phenomena are conspicuous in Paramärtha's andDharmagupta's translations.In the case of Hsüan-tsang, too, it is likely that his rendering of the Sütrasentence--though not his reading which seems to have been [S] (see § 12.4) --is influenced by the explanation of the passage in the Bhä:;;ya (§ § 13. 1 Whatever was seen by one of us, And whatever was copied by another, I know this because of a second person and not because of another. Someone said, I know this because of a second person, not because of anyone else. Someone said, I know this because of someone else. Someone said, I know this because of someone else. Someone said, I know this because of On hearing this, the people of the monastery reported it to Bhadrāyudha. So he came in person and took the prisoner to the king. Have you really seen the city? asked the king. There Śambarasiddhi, when questioned, made the following declaration: O King, I have heard that in a previous state of existence there has been a mighty quarrel between two persons, one of whom had attained immortality, and the other who had gained immortality by means of his asceticism. I have seen that great city, The city of Malaya. He wandered around the earth and crossed the ocean that was in the midst of an island. In that city there was a king named Malayasiṃha. lthundartanamEtgaComprehensionheother He has a peerless daughter, Malayavatī by name. In her dreams, somehow or other, she may have had a man-hating thought. As she emerged from the monastery, she saw a certain great man. | jagāda bandī kenedamaho ālikhitaṃ puram#The bard asked: Who has painted this city? And the bard replied: I am a painter, not a sculptor.$yadekena mayā dṛṣṭaṃ likhitaṃ yena tena ca#Whatever was seen by one of us, And whatever was copied by another,$dvitīyeneti jāne haṃ nāpareṇeti kenacit#I know this because of a second person and not because of another. Someone said, I know this because of a second person, not because of anyone else. Someone said, I know this because of someone else. Someone said, I know this because of someone else. Someone said, I know this because of$etac chrutvā maṭhajanenoktaṃ bhadrāyudhasya tat#On hearing this, the people of the monastery reported it to Bhadrāyudha.$tattena svayametyāsau bandī ninye nṛpāntikam#So he came in person and took the prisoner to the king.$kiṃ tvayā nagaram satyaṃ taddṛṣṭam iti bhūbhṛtā#Have you really seen the city? asked the king.$tatra śambarasiddhiḥ sa paripṛṣṭo bravīd idam#There Śambarasiddhi, when questioned, made the following declaration: O King, I have heard that in a previous state of existence there has been a mighty quarrel between two persons, one of whom had attained immortality, and the other who had gained immortality by means of his asceticism.$dṛṣṭaṃ mayā tanmalayapuraṃ nāma mahāpuram#I have seen that great city, The city of Malaya.$bhramatā bhuvamuttīrya vāridhiṃ dvīpamadhyagam#He wandered around the earth and crossed the ocean that was in the midst of an island.$tasminmalayasiṃhākhyo nagare sti mahīpatiḥ#In that city there was a king named Malayasiṃha.$tasyāsti nāmnā malayavatītyanupamā sutā#He has a peerless daughter, Malayavatī by name.$puruṣadveṣiṇī sā ca svapne jātu kathaṃcana#In her dreams, somehow or other, she may have had a man-hating thought.$vihāranirgatā kaṃcinmahāpuruṣamaikṣata#As she emerged from the monastery, she saw a certain great man.$ |
tadanādisthamarvāgvā taddhetustadato nyathā ruṇaddhi muktānevaṃ cen mokṣe yatnastato mṛṣā tadekaṃ bahusaṃkhyaṃ tu tādṛgutpattimadyataḥ kintu tacchaktayo nekā yugapanmuktyadarśanāt tāsāṃ māheśvarī śaktiḥ sarvānugrāhikā śivā dharmānuvartanādeva pāśa ityupacaryate pariṇāmayatyetāśca rodhāntaṃ kārkacittviṣā yadonmīlanamādhatte tadānugrāhikocyate śambhościdādyanugrāhyaṃ tadvirodhitayā mithaḥ yugapanna kṣamaṃ śaktiḥ sarvānugrāhikā katham kathaṃ bhūtopakārārthaṃ pravṛttasya jagatprabhoḥ apakārakamāviśya yujyate tunnatodanam na todanāya kurute malasyāṇoranugraham$In the first, fairly lengthy part of the SrBh 's treatment of theSarvastivadins. 22 In addition, however, there is a set of ten aspects 23 whichSupramundane Path the yogi is exhorted to contemplate these ten aspects verymal' be an original contribution of the SrBh. They are distributed over thecarefully, special attention being paid to the aspect of change.and-decay, hen uentspbundldie gl That which is beginningless must be the cause of that, or else what is not so must be the cause of that, whether it has been there since beginningless time or been there before. If this be so, the attempt at liberation will be in vain. That which is one must be many, because it is produced in such a way that there are innumerables of similar things. (;flj)0)§ translation of the PSk and by *Prt:hivlbandhu' s commentary, 648 but Sthiramati also649 iitmamiiniilayanimittatiim (Tib. bdag tu nga rgyal gyi gzhi dang11'P"," "'1 0 a variant readingnyid) , which in its turn is confIrmed by the PSk ms . and the Chinese translation.(B: 1 2 1 , 1 4- 1 6) regards this reading as an But his powers are many, as no one is ever emancipated at one and the same time. Among them the Śakti of Maheśvara is auspicious and blesses all. It is only in accordance with the Dharma that it is figuratively referred to as a noose. These are transformed into hemorrhoids by the venom of Kārkacitta. When it opens up, it is said to be the which favours. The consciousness etc. of Śambhu are to be favoured mutually by that which is opposed to them. It is not possible for the Capacity to be effective in helping all simultaneously; how then could it be helpful to all? The lord of the universe is engaged in helping beings. The thump and the pricking are used only when the hurt is actually inflicted. It does not do any good to the atomic dirt that comes into contact with it. | tadanādisthamarvāgvā taddhetustadato nyathā#That which is beginningless must be the cause of that, or else what is not so must be the cause of that, whether it has been there since beginningless time or been there before.$ruṇaddhi muktānevaṃ cen mokṣe yatnastato mṛṣā#If this be so, the attempt at liberation will be in vain.$tadekaṃ bahusaṃkhyaṃ tu tādṛgutpattimadyataḥ#That which is one must be many, because it is produced in such a way that there are innumerables of similar things.$kintu tacchaktayo nekā yugapanmuktyadarśanāt#But his powers are many, as no one is ever emancipated at one and the same time.$tāsāṃ māheśvarī śaktiḥ sarvānugrāhikā śivā#Among them the Śakti of Maheśvara is auspicious and blesses all.$dharmānuvartanādeva pāśa ityupacaryate#It is only in accordance with the Dharma that it is figuratively referred to as a noose.$pariṇāmayatyetāśca rodhāntaṃ kārkacittviṣā#These are transformed into hemorrhoids by the venom of Kārkacitta.$yadonmīlanamādhatte tadānugrāhikocyate#When it opens up, it is said to be the which favours.$śambhościdādyanugrāhyaṃ tadvirodhitayā mithaḥ#The consciousness etc. of Śambhu are to be favoured mutually by that which is opposed to them.$yugapanna kṣamaṃ śaktiḥ sarvānugrāhikā katham#It is not possible for the Capacity to be effective in helping all simultaneously; how then could it be helpful to all?$kathaṃ bhūtopakārārthaṃ pravṛttasya jagatprabhoḥ#The lord of the universe is engaged in helping beings.$apakārakamāviśya yujyate tunnatodanam#The thump and the pricking are used only when the hurt is actually inflicted.$na todanāya kurute malasyāṇoranugraham#It does not do any good to the atomic dirt that comes into contact with it.$ |
yathā vṛtravadhe vṛtte devāḥ sarve śatakratum adya karṇaṃ raṇe hatvā prāpya caivottamaṃ yaśaḥ viśoko vijvaraḥ pārtha bhava bandhupuraskṛtaḥ nārasiṃhavapuḥ kṛtvā yathā śasto mahāsuraḥ hiraṇyakaśipur daityo viṣṇunā prabhaviṣṇunā tathā tvam api rādheyaṃ ghoraṃ kṛtvā mahad vapuḥ jahi yuddhe mahābāho trāyasva ca bhayāt svakān yāni cānyāni duṣṭātmā pāpāni kṛtavāṃs tvayi tāny adya jīvitaṃ cāsya śamayantu śarās tava śāntaṃ kuru parikleśaṃ kṛṣṇāyāḥ śatrutāpana hatvā śatruṃ raṇe ślāghyaṃ garjantam atipauruṣam adya cādhirathir viddhas tava bāṇaiḥ samantataḥ manyatāṃ tvāṃ naravyāghra pravaraṃ sarvadhanvinām gāṇḍīvaprasṛtān ghorān adya gātraiḥ spṛśaṃ śarān$288, the auimate beings injured are tiny (khuddanukhuddaka) creatures (par;.a),probably insects, worms, etc. According to the Sarvastivada and MiihisarvastiviidaVinayas (VinSa 3b27-28: *f.t:7f..~~.I!iij't; T 23.1442: 636a25-27), however, the It was like all the gods telling Shatakratu about the slaying of Vritra. Having slain Karna in the battle today, I will obtain supreme fame. O Partha! With your relatives at the forefront, be bereft of sorrow and devoid of fever. He assumed the form of a man-lion, like the great asura who had been struck down. 171, n.173, n.175, n.179, n. The demon Hiraṇyakaśipu was killed by the powerful Viṣṇu. O Radheya! You have assumed an extremely gigantic and terrible form. O mighty-armed one! Defeat them in the battle and save your own. The evil-souled one has performed many other wicked deeds towards you. Let these arrows of yours destroy his life today. O scorcher of enemies! Krishnas affliction has been pacified. You have killed a praiseworthy enemy in the battle and are roaring like one who is extremely manly. Today, in every direction, Adhirathas son will be pierced by your arrows. The 'recitation of the [mantra-]goddess' [viz., the mantra'HAMSAH'] is taught as easy to accomplish; [one may repeatit] 21600 times in the span of one day and one night. It isdifficult [only] for those who are dull. 1199of, or between] iḍā and pinigalā, has the form of a lotus stalk (communication of J. Törzsök).Same image in VBh 35, where the Goddess is compared to the filament of the lotus stalk:bisasūtrābharūpā. O tiger among men! They think of you as the supreme among all archers. Today my limbs will be touched by the terrifying arrows fired from Gāndi's bow. | yathā vṛtravadhe vṛtte devāḥ sarve śatakratum#It was like all the gods telling Shatakratu about the slaying of Vritra.$adya karṇaṃ raṇe hatvā prāpya caivottamaṃ yaśaḥ#Having slain Karna in the battle today, I will obtain supreme fame.$viśoko vijvaraḥ pārtha bhava bandhupuraskṛtaḥ#O Partha! With your relatives at the forefront, be bereft of sorrow and devoid of fever.$nārasiṃhavapuḥ kṛtvā yathā śasto mahāsuraḥ#He assumed the form of a man-lion, like the great asura who had been struck down.$hiraṇyakaśipur daityo viṣṇunā prabhaviṣṇunā#The demon Hiraṇyakaśipu was killed by the powerful Viṣṇu.$tathā tvam api rādheyaṃ ghoraṃ kṛtvā mahad vapuḥ#O Radheya! You have assumed an extremely gigantic and terrible form.$jahi yuddhe mahābāho trāyasva ca bhayāt svakān#O mighty-armed one! Defeat them in the battle and save your own.$yāni cānyāni duṣṭātmā pāpāni kṛtavāṃs tvayi#The evil-souled one has performed many other wicked deeds towards you.$tāny adya jīvitaṃ cāsya śamayantu śarās tava#Let these arrows of yours destroy his life today.$śāntaṃ kuru parikleśaṃ kṛṣṇāyāḥ śatrutāpana#O scorcher of enemies! Krishnas affliction has been pacified.$hatvā śatruṃ raṇe ślāghyaṃ garjantam atipauruṣam#You have killed a praiseworthy enemy in the battle and are roaring like one who is extremely manly.$adya cādhirathir viddhas tava bāṇaiḥ samantataḥ#Today, in every direction, Adhirathas son will be pierced by your arrows.$manyatāṃ tvāṃ naravyāghra pravaraṃ sarvadhanvinām#O tiger among men! They think of you as the supreme among all archers.$gāṇḍīvaprasṛtān ghorān adya gātraiḥ spṛśaṃ śarān#Today my limbs will be touched by the terrifying arrows fired from Gāndi's bow.$ |
sacetanaḥ satyavatī suto yaṃ nanāma devaiḥ saha narmadāntaiḥ tīrthaṃ samastaṃ tvayi devatānāṃ phalaṃ pradiṣṭaṃ mama mandabhāgyam yato yato vyāsamahānubhāva sumerunāmno dharaṇīdharasya vindhyasya cānyasya ca te hi mārgaṃ yāsyāmi vai dharmadharasya dhanyā evamukto mahātejā vyāsaḥ satyavatīyutaḥ dakṣiṇe cālayāmāsa svāśramān munipuṅgavān daṇḍahasto mahātejā huṅkārair nṛpanandana vyāsahuṅkārabhītā ca calitā rudranandinī daṇḍena darśayan mārgaṃ devī tatra pravartitā vyāsamārgagatāṃ devīṃ dṛṣṭvā cendrapurogamāḥ puṣpavṛṣṭiṃ dadur vyāse stutiṃ kurvanti kinnarāḥ praphullanayanā jātāḥ parāśaramukhā dvijāḥ$Satyavatīs son, who had regained consciousness, bowed down to him along with the gods in a happy frame of mind. O unfortunate one! The fruits of all the tirthas that have been indicated for the gods are vested in you. Wherever, O Vyāsa of great magnanimity, On the mountain called Sumeru, Blessed as I am, I will follow the path traversed by you, one who upholds dharma, and also that of Vindhya and the others. Vaishampayana said, Having been thus addressed, the immensely energetic Vyasa, Satyavatis son, was enraged. śivacaraṇasmaraṇadīptena iti | śivasya paraśreyaḥ svabhāvasya svātmasthasya cidānandaikamūrteryāni caraṇānicidraśmayasteṣām smaraṇam śabdādiviṣayagrahaṇakāle nibhālanaṃ pratikṣaṇaṃ svānubhavāpramoṣastena dīptaḥ pa- He drove away the bulls among sages from their own hermitages in the southern direction. O descendant of the king! The immensely energetic one held a staff in his hand and uttered sounds of humkara. Frightened by the Huṃkāra of Vyāsa, the daughter of Rudra began to move about. elaboration of certain of the former sutta's sections; Majj. 137, the Salayatana-vibhanga-sutta on the six āyatanas (p. 215–222) and all of its following suttas arevibhangas: Majj. 138, 139, 140 (on the dhātus), 141, 142. Synonymous with thevibhanga is the word vedalla, which also means "expanded": as the Cūla-vedalla-sutta, and the Mahā-vedalla-sutta. The Buddha would give a short sermon, and Pointing out the way with his staff, he set the goddess in motion. With Indra at the forefront, they saw that the goddess was following Vyasas path. They showered flowers on Vyāsa and the Kinnaras eulogised him. The brahmanas, with Parashara at the forefront, dilated their eyes. | sacetanaḥ satyavatī suto yaṃ nanāma devaiḥ saha narmadāntaiḥ#Satyavatīs son, who had regained consciousness, bowed down to him along with the gods in a happy frame of mind.$tīrthaṃ samastaṃ tvayi devatānāṃ phalaṃ pradiṣṭaṃ mama mandabhāgyam#O unfortunate one! The fruits of all the tirthas that have been indicated for the gods are vested in you.$yato yato vyāsamahānubhāva sumerunāmno dharaṇīdharasya#Wherever, O Vyāsa of great magnanimity, On the mountain called Sumeru,$vindhyasya cānyasya ca te hi mārgaṃ yāsyāmi vai dharmadharasya dhanyā#Blessed as I am, I will follow the path traversed by you, one who upholds dharma, and also that of Vindhya and the others.$evamukto mahātejā vyāsaḥ satyavatīyutaḥ#Vaishampayana said, Having been thus addressed, the immensely energetic Vyasa, Satyavatis son, was enraged.$dakṣiṇe cālayāmāsa svāśramān munipuṅgavān#He drove away the bulls among sages from their own hermitages in the southern direction.$daṇḍahasto mahātejā huṅkārair nṛpanandana#O descendant of the king! The immensely energetic one held a staff in his hand and uttered sounds of humkara.$vyāsahuṅkārabhītā ca calitā rudranandinī#Frightened by the Huṃkāra of Vyāsa, the daughter of Rudra began to move about.$daṇḍena darśayan mārgaṃ devī tatra pravartitā#Pointing out the way with his staff, he set the goddess in motion.$vyāsamārgagatāṃ devīṃ dṛṣṭvā cendrapurogamāḥ#With Indra at the forefront, they saw that the goddess was following Vyasas path.$puṣpavṛṣṭiṃ dadur vyāse stutiṃ kurvanti kinnarāḥ#They showered flowers on Vyāsa and the Kinnaras eulogised him.$praphullanayanā jātāḥ parāśaramukhā dvijāḥ#The brahmanas, with Parashara at the forefront, dilated their eyes.$ |
gurutarakucayugmaṃ śroṇibimbaṃ tathaiva na bhavati kimidānīṃ yoṣitāṃ manmathāya ākampitāni hṛdayāni manasvinīnāṃ vātaiḥ praphullasahakārakṛtādhivāsaiḥ utkūjitaiḥ parabhṛtasya madākulasya śrotrapriyairmadhukarasya ca gītanādaiḥ ramyaḥ pradoṣasamayaḥ sphuṭacandrabhāsaḥ puṃskokilasya virutaṃ pavanaḥ sugandhiḥ mattāliyūthavirutaṃ niśi sīdhupānaṃ sarvaṃ rasāyanamidaṃ kusumāyudhasya raktāśokavikalpitādharamadhur mattadvirephasvanaḥ kundāpīḍaviśuddhadantanikaraḥ protphullapadmānanaḥ cūtāmodasugandhimandapavanaḥ śṛṅgāradīkṣāguruḥ kalpāntaṃ madanapriyo diśatu vaḥ puṣpāgamo maṅgalam$A pair of heavy breasts and rounded buttocks do not remain the same, so why then should it be for Cupid in women? Āśvalāyana (1.150).—‘If the good man offers food into the mouth of the man learned in the Veda, he becomes freed from heinous sins, and attains union with Brahman.’This verse is quoted without comment in Vīramitrodaya (Āhnika, p.434).(verses 3.97-98) The hearts of self-respecting women are trembling because of the fragrant breezes, rendered fragrant by the blossoming mangoes. Bekräftigung, daß man sich in diesem ·Punkt der Voraussetzung des, Gegners an~chließt, motiviert werden, _Dieses merkWürdige Mißverhältnis·. zwischen Frage und Antwort in Punkt 3 (die Absätze 3 B 4 u. 5 seienvorerst zurückgestellt) klärt sich auf, wenn man einen· Blick in dieBehandlung des restlosen Erlöschens wirft: Den Absätzen 3 B 1-3 liegt·iI There were the sounds of cuckoos, intoxicated bees and other birds that loved to listen to. There were the sounds of singing and the humming of bees. This is the beautiful time of evening, with the beams of the moon shining brightly. There is the gentle and fragrant breeze, mixed with the singing of male cuckoos. The juice of sidhu mixed with the hummings of intoxicated swarms of bees at night, all this rasayana is available for flowers as a recipe for god of love. His lips were tinged with the honey of the red Ashoka flowers; his voice was as sweet as that of a bee in intoxication; his teeth were untouched by the whiteness of the Kunda flower; and his face was like a full blown lotus. area of the wider field of ecological ethics. Furthermore, as Krebs herself But it is not only disgust with the vicissitudes and sufferings of sarrzsära thatmakes ascetics desist from killing and other acts of violence but also embarrassment:"Look, [there are others,] different [from common people] ~?), who feel ashamed"1153 May the gentle breeze, fragrant with the scent of mangoes, teacher of initiation in amorous movements and fond of cupid at the end of the aeon, grant you all auspiciousness by the advent of these flowers. | gurutarakucayugmaṃ śroṇibimbaṃ tathaiva na bhavati kimidānīṃ yoṣitāṃ manmathāya#A pair of heavy breasts and rounded buttocks do not remain the same, so why then should it be for Cupid in women?$ākampitāni hṛdayāni manasvinīnāṃ vātaiḥ praphullasahakārakṛtādhivāsaiḥ#The hearts of self-respecting women are trembling because of the fragrant breezes, rendered fragrant by the blossoming mangoes.$utkūjitaiḥ parabhṛtasya madākulasya śrotrapriyairmadhukarasya ca gītanādaiḥ#There were the sounds of cuckoos, intoxicated bees and other birds that loved to listen to. There were the sounds of singing and the humming of bees.$ramyaḥ pradoṣasamayaḥ sphuṭacandrabhāsaḥ puṃskokilasya virutaṃ pavanaḥ sugandhiḥ#This is the beautiful time of evening, with the beams of the moon shining brightly. There is the gentle and fragrant breeze, mixed with the singing of male cuckoos.$mattāliyūthavirutaṃ niśi sīdhupānaṃ sarvaṃ rasāyanamidaṃ kusumāyudhasya#The juice of sidhu mixed with the hummings of intoxicated swarms of bees at night, all this rasayana is available for flowers as a recipe for god of love.$raktāśokavikalpitādharamadhur mattadvirephasvanaḥ kundāpīḍaviśuddhadantanikaraḥ protphullapadmānanaḥ#His lips were tinged with the honey of the red Ashoka flowers; his voice was as sweet as that of a bee in intoxication; his teeth were untouched by the whiteness of the Kunda flower; and his face was like a full blown lotus.$cūtāmodasugandhimandapavanaḥ śṛṅgāradīkṣāguruḥ kalpāntaṃ madanapriyo diśatu vaḥ puṣpāgamo maṅgalam#May the gentle breeze, fragrant with the scent of mangoes, teacher of initiation in amorous movements and fond of cupid at the end of the aeon, grant you all auspiciousness by the advent of these flowers.$ |
sahasrayugaparyantam ahar brahmaṇo jāgaritāvasthā caturdaśam anvantarāvacchinnaḥ kālaḥ tāvatī rātrir avāntarapralayo brahmaṇaḥ svapnāvasthā tad evam ahorātrau saṃvatsarakalpanayā varṣaśasam āyur sa sa tadābhavat tadavasthāvapṛteriti avaśyabhāvinī mahārātrim iti manusmṛtau pāṭhaḥ brahmaṇaḥ tato brahmā mucyate mahāpralayo bhavati pṛthivyādīny api bhūtāni tadā pralīyante tatrāhani rātrau ca yo vyāpāro bhūtānāṃ sa kathyate avyaktād vyaktayaḥ sarvāḥ prabhavanty aharāgame rātryāgame pralīyante tatraivāvyaktasañjñake avyakteti avyaktam avyākṛtam ucyate pañcānāṃ bhūtānāṃ sūkṣmāvasthā$The waking state of Brahmā lasts for a thousand yugas. In the fourteenth place there is a lotus; in the twelfth, a water-lily; in the thirteenth, an earth-lily; in the twelfth, a fire-lily; in the eighth, a wind-lily; in the ninth, a cloud-lily; in the tenth, time allotted to it in immediate sequence; The same number of nights is the number of sublunary dissolutions. The dreaming state of Brahmā. In this way, the day and night are computed in accordance with the year. His life-span is a hundred years. He was then he became. Tadbhāvasyāpṛteḥ, i. e. in a condition other than that of the previous Consciousness. The answer to this is supplied in the following Text: that which is bound to appear inevitably; In the Smṛti of Manu, we read mahā- rārtim. Then from Brahman, i. e., from Brahman, the Brahman becomes liberated. erSlOnenInd auchhat das~n bestä'eng mitLUS emerdhyama:n SarvaIS dieserten alter~m Abhi- There will be a great deluge. The elements also such as the Earth and the restmerge at that time. second, the person who uses the axe).80. Just as, in the case of the sacrifice, the action is held to be per- The day and the night are said to be the work of beings. When the day arrives, all the manifest objects are generated from the unmanifest. When night arrives, everything merges into the unmanifest. Among the five elements, the one that is not manifest is said to be unmanifest and the one that is not manifest is said to be morally indeterminate. It is a subtle state. | sahasrayugaparyantam ahar brahmaṇo jāgaritāvasthā#The waking state of Brahmā lasts for a thousand yugas.$caturdaśam#In the fourteenth place there is a lotus; in the twelfth, a water-lily; in the thirteenth, an earth-lily; in the twelfth, a fire-lily; in the eighth, a wind-lily; in the ninth, a cloud-lily; in the tenth,$anvantarāvacchinnaḥ kālaḥ#time allotted to it in immediate sequence;$tāvatī rātrir avāntarapralayo#The same number of nights is the number of sublunary dissolutions.$brahmaṇaḥ svapnāvasthā#The dreaming state of Brahmā.$tad evam ahorātrau saṃvatsarakalpanayā#In this way, the day and night are computed in accordance with the year.$varṣaśasam āyur#His life-span is a hundred years.$sa sa tadābhavat#He was then he became.$tadavasthāvapṛteriti#Tadbhāvasyāpṛteḥ, i. e. in a condition other than that of the previous Consciousness. The answer to this is supplied in the following Text:$avaśyabhāvinī#that which is bound to appear inevitably;$mahārātrim iti manusmṛtau pāṭhaḥ#In the Smṛti of Manu, we read mahā- rārtim.$brahmaṇaḥ tato brahmā mucyate#Then from Brahman, i. e., from Brahman, the Brahman becomes liberated.$mahāpralayo bhavati#There will be a great deluge.$pṛthivyādīny api bhūtāni tadā pralīyante#The elements also such as the Earth and the restmerge at that time.$tatrāhani rātrau ca yo vyāpāro bhūtānāṃ sa kathyate#The day and the night are said to be the work of beings.$avyaktād vyaktayaḥ sarvāḥ prabhavanty aharāgame#When the day arrives, all the manifest objects are generated from the unmanifest.$rātryāgame pralīyante tatraivāvyaktasañjñake#When night arrives, everything merges into the unmanifest.$avyakteti avyaktam avyākṛtam ucyate pañcānāṃ bhūtānāṃ#Among the five elements, the one that is not manifest is said to be unmanifest and the one that is not manifest is said to be morally indeterminate.$sūkṣmāvasthā#It is a subtle state.$ |
atha kasmād dvayādhīnajanma tat tena nocyate samīkṣya gamakatvaṃ hi vyapadeśo niyujyate taccākṣavyapadeśe sti taddharmaśca niyojyatām tato liṃgasvabhāvo tra vyapadeśe niyojyatām nivarttate vyāpakasya svabhāvasya nivṛttitaḥ sañcitaḥ samudāyaḥ sa sāmānyaṃ tatra cākṣadhīḥ sāmānyabuddhuścāvaśyaṃ vikalpenānubaddyate arthāntarābhisambandhājjāyante ye ṇavo pare uktāste sañcitāste hi nimittaṃ jñānajanmanaḥ aṇū nāṃ sa viśeṣaśca nāntareṇāparanaṇīn$Why does the Sūtra not say that the arising of things is governed by the duality of the sphere to which they belong? "also pleasing; consequently the perception by means of these is ""Joyous, """"(4) ""Cognition of partial of identity""-this describes meditation with"regard to the perceiver.20 A word is employed only after determining the con- veying character of its denotation by means of an indication. And that is in accordance with the rules of the game, so let its law be applied. In that case, the gender itself should be applied to the three genders. Ceases by the cessation of the wider character; i. e. it ceases on the cessation of the wider character. saṃcittam and samānyasamānā. Akṣadhīḥ [akṣadhī] there. As regards the notion of commonalty, it is always concomitant with Conceptual Content; and for the cogniser of the commonalty, Conceptual Content is always concomitant with Conceptual Content. The atoms that are produced by the contact of other things must be regarded as dissimilar in their characters; and it is for this reason that they have been spoken of as dissimilar, i. e., not-different from what is meant by the term attachment of teachings on ultimate reality (paramārthopadeśa) in keeping with the Śaiva principle ofultimate [or transcendent] nonduality, in order to show favor to all creatures' (translationsof AG's PS and its commentary are the author's).38 With, sometimes, a fourth term: meditative practice (pariśīlana); see YR ad 8, 10–11,79-80.8 meaning of the Vedas228.229.230.The hypothesis that one learns the Vedaswith the help of Grammar is not tenableInefficacy of the study of GrammarThe untenability of the hypothesis thatGrammar makes an improvement uponwords They are said to be heaped up, Because they are the causes Of the arising of pristine awareness. The cause of the arising of pristine awareness Is present in all sentient beings who have been born from the wombs of embodied creatures; The cause of the arising of consciousness is present in all senti present tense becomes applicable to the action of the Means (Words, &c.),in accordance with its position with regard to the result.83. In the aforesaid action (of signification) the close proximity of The atom and its name, along with their particulars, do not exist apart from the smallest particles. | atha kasmād dvayādhīnajanma tat tena nocyate#Why does the Sūtra not say that the arising of things is governed by the duality of the sphere to which they belong?$samīkṣya gamakatvaṃ hi vyapadeśo niyujyate#A word is employed only after determining the con- veying character of its denotation by means of an indication.$taccākṣavyapadeśe sti taddharmaśca niyojyatām#And that is in accordance with the rules of the game, so let its law be applied.$tato liṃgasvabhāvo tra vyapadeśe niyojyatām#In that case, the gender itself should be applied to the three genders.$nivarttate vyāpakasya svabhāvasya nivṛttitaḥ#Ceases by the cessation of the wider character; i. e. it ceases on the cessation of the wider character.$sañcitaḥ samudāyaḥ sa sāmānyaṃ tatra cākṣadhīḥ#saṃcittam and samānyasamānā. Akṣadhīḥ [akṣadhī] there.$sāmānyabuddhuścāvaśyaṃ vikalpenānubaddyate#As regards the notion of commonalty, it is always concomitant with Conceptual Content; and for the cogniser of the commonalty, Conceptual Content is always concomitant with Conceptual Content.$arthāntarābhisambandhājjāyante ye ṇavo pare#The atoms that are produced by the contact of other things must be regarded as dissimilar in their characters; and it is for this reason that they have been spoken of as dissimilar, i. e., not-different from what is meant by the term attachment$uktāste sañcitāste hi nimittaṃ jñānajanmanaḥ#They are said to be heaped up, Because they are the causes Of the arising of pristine awareness. The cause of the arising of pristine awareness Is present in all sentient beings who have been born from the wombs of embodied creatures; The cause of the arising of consciousness is present in all senti$aṇū nāṃ sa viśeṣaśca nāntareṇāparanaṇīn#The atom and its name, along with their particulars, do not exist apart from the smallest particles.$ |
anāśuraśvāayāmītotākalpeṣusammitā vāvātācamahiṣīsvastyācayudhimgamaḥ svāśuraśvāyāmītotākalpeṣusammitā catasroataḥpravalhikāstrayaścapratīrādhāstannivitśaṃsam vitataukiraṇaudvautāvāpinaṣṭipūruṣaḥ navaikumāritattathāyathākumārimanyase mātuṣṭekiraṇaudvaunivṛttāḥpuruṣāddṛtiḥ nigṛhyakarṇakaudvaunirāyacchasimadhyame utānāyaiśayānāyaitiṣṭhannevaavagūhase ślakṣṇāyāmślakṣṇikāyāmślakṣṇamevaavagūhase yannyūnamyaccaadhikamtatsarvamevaavagūhasi ihaitthaprāgapāgudagadharāgarāḷāudabhartsata ihaitthaprāgapāgudagadharāgvatsāḥpruṣantaāsate$An arrow without a horse's speed, equal to a goad or an arrow fixed to the bowstring, is called an arrow-shooter. The buffalo was fanned by a breeze and the warriors were blessed with auspicious benedictions. O swift one! These arrows are like a goad to the horse. They are like quivers and are well proportioned. 415Allahabad, Lucknow, 1930-1954 (The Princess of Wales SaraswatiBhavana Texts 70, 83, 84).]M. Kaul Shāstrī 1938–1943 (ed.): İśvarapratyabhijñā Vivṛttivimarsini byAbhinavagupta. 3 vols. Srinagar, Research Department, Jammu & Four splinters and three reversals are said to be the result of that. When the sun rises and sets, even a man does not perish. O Kumākarī! It is as if you think, O enemy of the god of Love. O mother, the rays of the sun have turned away from the body of a man. Holding it by the waist and ears, he releases it in the middle of the sixth cavity. Yea, to inhaling and exhaling thou goest; thou hidest [] thyself while standing still. When the melodious is melodious, you conceal it very gently; and when the melodious is melodious, you conceal it very gently. Whatever is deficient, and whatever is in excess, all that thou dost conceal. Here in this place, east and west, the red lotuses have blossomed. Rājā: Rājā, you're out of bounds! Here in this place the east winds have begun to blow, and the west has begun to blow with a thunderbolt. | anāśuraśvāayāmītotākalpeṣusammitā#An arrow without a horse's speed, equal to a goad or an arrow fixed to the bowstring, is called an arrow-shooter.$vāvātācamahiṣīsvastyācayudhimgamaḥ#The buffalo was fanned by a breeze and the warriors were blessed with auspicious benedictions.$svāśuraśvāyāmītotākalpeṣusammitā#O swift one! These arrows are like a goad to the horse. They are like quivers and are well proportioned.$catasroataḥpravalhikāstrayaścapratīrādhāstannivitśaṃsam#Four splinters and three reversals are said to be the result of that.$vitataukiraṇaudvautāvāpinaṣṭipūruṣaḥ#When the sun rises and sets, even a man does not perish.$navaikumāritattathāyathākumārimanyase#O Kumākarī! It is as if you think, O enemy of the god of Love.$mātuṣṭekiraṇaudvaunivṛttāḥpuruṣāddṛtiḥ#O mother, the rays of the sun have turned away from the body of a man.$nigṛhyakarṇakaudvaunirāyacchasimadhyame#Holding it by the waist and ears, he releases it in the middle of the sixth cavity.$utānāyaiśayānāyaitiṣṭhannevaavagūhase#Yea, to inhaling and exhaling thou goest; thou hidest [] thyself while standing still.$ślakṣṇāyāmślakṣṇikāyāmślakṣṇamevaavagūhase#When the melodious is melodious, you conceal it very gently; and when the melodious is melodious, you conceal it very gently.$yannyūnamyaccaadhikamtatsarvamevaavagūhasi#Whatever is deficient, and whatever is in excess, all that thou dost conceal.$ihaitthaprāgapāgudagadharāgarāḷāudabhartsata#Here in this place, east and west, the red lotuses have blossomed. Rājā: Rājā, you're out of bounds!$ihaitthaprāgapāgudagadharāgvatsāḥpruṣantaāsate#Here in this place the east winds have begun to blow, and the west has begun to blow with a thunderbolt.$ |
ta indriyāṇi tadvyapadeśād anyatra śreṣṭhāt bhedaśruter vailakṣaṇyāc ca saṃjñāmūrtikḷptis tu trivṛtkurvata upadeśāt māṃsādi bhaumaṃ yathāśabdamitarayoś ca vaiśeṣyāt tu tadvādas tadvādaḥ tadantarapratipattau raṃhati saṃpariṣvaktaḥ praśnanirūpaṇābhyām tryātmakatvāt tu bhūyastvāt prāṇagateś ca agnyādiśruter iti cen na bhāktatvāt prathame śravaṇād iti cen na tā eva hy upapatteḥ aśrutatvād iti cen neṣṭādikāriṇāṃ pratīteḥ$They are called organs, from the fact of their being spoken of as those; except in the case of the good. The term grāhaka is to be expounded as standing for the five organs of sensation, and not for the organs themselves. and also because there is difference between the two texts dealing with difference. As regards Saṃjñā, Mūrtikalpitā, embodiment, it is in view of the advice that has been given regarding the Trivṛt. Flesh etc. are terrestrial, just like the sound of the other two. It is called "the doctrine of that, " specially because it teaches the true nature of things. When he is embraced, he takes delight in knowing the interval between the twoquestioning and answering. It is threefold, being more numerous than the aggregates which it subdivides: thus it is threefold. And in regard to the movement of breath. It might be argued that Fire and such things are directly mentioned in the Veda; but that cannot be right; as it is already divided. because it is heard at the first hearing; this cannot be right; as that alone suffices to fulfil the conditions of Cognition. because it is not heard; that cannot be right; because what are actually cognised are such things as the desired effect and so forth. | ta indriyāṇi tadvyapadeśād anyatra śreṣṭhāt#They are called organs, from the fact of their being spoken of as those; except in the case of the good. The term grāhaka is to be expounded as standing for the five organs of sensation, and not for the organs themselves.$bhedaśruter vailakṣaṇyāc ca#and also because there is difference between the two texts dealing with difference.$saṃjñāmūrtikḷptis tu trivṛtkurvata upadeśāt#As regards Saṃjñā, Mūrtikalpitā, embodiment, it is in view of the advice that has been given regarding the Trivṛt.$māṃsādi bhaumaṃ yathāśabdamitarayoś ca#Flesh etc. are terrestrial, just like the sound of the other two.$vaiśeṣyāt tu tadvādas tadvādaḥ#It is called "the doctrine of that, " specially because it teaches the true nature of things.$tadantarapratipattau raṃhati saṃpariṣvaktaḥ praśnanirūpaṇābhyām#When he is embraced, he takes delight in knowing the interval between the twoquestioning and answering.$tryātmakatvāt tu bhūyastvāt#It is threefold, being more numerous than the aggregates which it subdivides: thus it is threefold.$prāṇagateś ca#And in regard to the movement of breath.$agnyādiśruter iti cen na bhāktatvāt#It might be argued that Fire and such things are directly mentioned in the Veda; but that cannot be right; as it is already divided.$prathame śravaṇād iti cen na tā eva hy upapatteḥ#because it is heard at the first hearing; this cannot be right; as that alone suffices to fulfil the conditions of Cognition.$aśrutatvād iti cen neṣṭādikāriṇāṃ pratīteḥ#because it is not heard; that cannot be right; because what are actually cognised are such things as the desired effect and so forth.$ |
oṃkāraś ca mukhe rājann atiśobhākaro bhavat vicitram ṛtubhiḥ ṣaḍbhiḥ kṛtvā saṃvatsaraṃ dhanuḥ chāyām evātmanaś cakre dhanur jyām akṣayāṃ raṇe kālo hi bhagavān rudras tasya saṃvatsaro dhanuḥ tasmān nṝṇāṃ kālarātrir jyā kṛtā dhanuṣo jarā iṣuś cāpy abhavad viṣṇur jvalanaḥ soma eva ca balārdhaṃ yadi me devā na dhārayitum āhave śaktāḥ sarve hi saṃgamya yūyaṃ tat prabravīmi vaḥ samā bhavanti me sarve dānavāś cāmarāś ca ye śivo smi sarvabhūtānāṃ śivatvaṃ tena me surāḥ kiṃ tv adharmeṇa vartante yasmāt te suraśatravaḥ tasmād vadhyā mayāpy ete yuṣmākaṃ ca hitepsayā śaraṇaṃ vaḥ prapannānāṃ dharmeṇa ca jigīṣatām sāhāyyaṃ vaḥ kariṣyāmi nihaniṣyāmi vo ripūn dīyatāṃ ca balārdhaṃ me sarvair api pṛthak pṛthak$O king! The syllable Om was at the forefront and made it look radiant. You have made the year, with its six seasons, into a colourful bow. In that battle, he made the bowstring of his bow become an indestructible shadow for himself. The illustrious Rudra is time and the year is his bow. It is because of this that men have come to be known as the night of destruction. The string of the bow has been decayed. Vishnu, Agni and Soma became his arrows. Even if the gods are incapable of withstanding half of my army in battle, I will not be able to withstand it. All of you are capable of fighting with me and I am telling you this. All the danavas and the immortals are equal before me. O gods! I am the auspiciousness of all beings and that is the reason I am known as Shiva. man darf davon ausgehen, daß diese Art von Texten wesentlich dazubeigetragen haben, daß sich im mittelalterlichen Ostasien und Tibeteinzelne buddhistische Richtungen legitimiert fühlten, ihre Vormachtsansprüche gegen andere mit Gewalt durchz~setzen.~~Soweitich sehe, ist Cewalt allerdings im allgemeinen nur zur Verteidigung derbuddhistischen Lehre, zumal auch der (angeblich) wahren buddhistischen Lehre gegen (vermeintliche) Verfälschungen, eingesetzt worden, nicht jedoch im Rahmen der Missionier~ng.~Auch in Texten des tantrischen, esoterischen B u d d h i s m ~ gibts~~es Stellen, die das Töten von Feinden der buddhistischen Lehre, insbesondere der tantrischen Lehre bzw. Praxis und ihrer Repräsentanten, befürworten. Das etwa im 10.Jh. entstandene Kälacakra-tantraso Since they are the enemies of the gods, they follow adharma. Therefore, for the sake of your welfare, I should kill them too. You have sought refuge with me and wish to triumph in accordance with dharma. I will help you and slay your enemies. Give me half of your army each one separately. | oṃkāraś ca mukhe rājann atiśobhākaro bhavat#O king! The syllable Om was at the forefront and made it look radiant.$vicitram ṛtubhiḥ ṣaḍbhiḥ kṛtvā saṃvatsaraṃ dhanuḥ#You have made the year, with its six seasons, into a colourful bow.$chāyām evātmanaś cakre dhanur jyām akṣayāṃ raṇe#In that battle, he made the bowstring of his bow become an indestructible shadow for himself.$kālo hi bhagavān rudras tasya saṃvatsaro dhanuḥ#The illustrious Rudra is time and the year is his bow.$tasmān nṝṇāṃ kālarātrir jyā kṛtā dhanuṣo jarā#It is because of this that men have come to be known as the night of destruction. The string of the bow has been decayed.$iṣuś cāpy abhavad viṣṇur jvalanaḥ soma eva ca#Vishnu, Agni and Soma became his arrows.$balārdhaṃ yadi me devā na dhārayitum āhave#Even if the gods are incapable of withstanding half of my army in battle, I will not be able to withstand it.$śaktāḥ sarve hi saṃgamya yūyaṃ tat prabravīmi vaḥ#All of you are capable of fighting with me and I am telling you this.$samā bhavanti me sarve dānavāś cāmarāś ca ye#All the danavas and the immortals are equal before me.$śivo smi sarvabhūtānāṃ śivatvaṃ tena me surāḥ#O gods! I am the auspiciousness of all beings and that is the reason I am known as Shiva.$kiṃ tv adharmeṇa vartante yasmāt te suraśatravaḥ#Since they are the enemies of the gods, they follow adharma.$tasmād vadhyā mayāpy ete yuṣmākaṃ ca hitepsayā#Therefore, for the sake of your welfare, I should kill them too.$śaraṇaṃ vaḥ prapannānāṃ dharmeṇa ca jigīṣatām#You have sought refuge with me and wish to triumph in accordance with dharma.$sāhāyyaṃ vaḥ kariṣyāmi nihaniṣyāmi vo ripūn#I will help you and slay your enemies.$dīyatāṃ ca balārdhaṃ me sarvair api pṛthak pṛthak#Give me half of your army each one separately.$ |
khayaṃ suṣṭhutarā yatheti ja amumuttarā yatheti ṭa pāṭho yaṃ etatpāṭhasthalābhisiktapāṭhāntarañca na samyak āyuḥ svāduś ca hetvādyāḥ kiṃśārurdhānyaśūkakaḥ kṛkavākuḥ kukkuṭaḥ syād gururbhartā marus tathā śayuścājagaro jñeyaḥ sa harāyudhamucyate svarurvaṃjñaṃ trapurusi samasāraṃ phalgurīritaṃ gṛdhnaś ca krani kiraci mandiraṃ timiraṃ tamaḥ ilaci salilaṃ vāri kalyāṇaṃ bhaṇḍilaṃ smṛtaṃ$Exhaustion is very subtle, as it says in the Sūtra, Just as when a horse has been fattened out of its slough, so when a horse is fattened out of its slough, so when a horse is fattened out of its slough, so when a horse is fattened out of its slough, so when a horse Anu Uttarā yathā, that which is in the North, as before. The compound tamuttara is to be expounded as that which is in the North, i. e., that which is in the South, just as it is in the North The reading of this text, as well as other readings sprinkled with the sacred texts, is not correct. āyuḥ, svādu, hetu etc. Kiṃśāruḥ [kiṃśāru] and dhānyaśūka. 45), which explains ‘arthavat’ as ‘fulfilling the purposes of removing the smell and stains’;—and again on p.104, to say that Manu should be understood to mean that out of the case of the twelve ‘impurities,’ in some both water and clay should be used, while in some either of the two only;—and in Hemādri (Śrāddha, p.794). Gnoli, The Pramāṇavārttikam of Dharmakīrti: The First Chapter with the Autocommentary.Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1960. Kṛkavāku would be a cock. Guru a preceptor and Maru a patron. The śayu and ajagara are known to be harāyudha. The vowel, consonant, consonant and consonant are in Tri-puruṣa. It is of equal strength. Gṛdhna, kraṇi, kirici, mandira, timira and tamas. The water in which the leaves of Ilicam are distilled is called Bhannila, while that in which they are distilled is called Kshira-Shalyakam. | khayaṃ suṣṭhutarā yatheti ja#Exhaustion is very subtle, as it says in the Sūtra, Just as when a horse has been fattened out of its slough, so when a horse is fattened out of its slough, so when a horse is fattened out of its slough, so when a horse is fattened out of its slough, so when a horse$amumuttarā yatheti ṭa#Anu Uttarā yathā, that which is in the North, as before. The compound tamuttara is to be expounded as that which is in the North, i. e., that which is in the South, just as it is in the North$pāṭho yaṃ etatpāṭhasthalābhisiktapāṭhāntarañca na samyak#The reading of this text, as well as other readings sprinkled with the sacred texts, is not correct.$āyuḥ svāduś ca hetvādyāḥ kiṃśārurdhānyaśūkakaḥ#āyuḥ, svādu, hetu etc. Kiṃśāruḥ [kiṃśāru] and dhānyaśūka.$kṛkavākuḥ kukkuṭaḥ syād gururbhartā marus tathā#Kṛkavāku would be a cock. Guru a preceptor and Maru a patron.$śayuścājagaro jñeyaḥ sa harāyudhamucyate#The śayu and ajagara are known to be harāyudha.$svarurvaṃjñaṃ trapurusi samasāraṃ phalgurīritaṃ#The vowel, consonant, consonant and consonant are in Tri-puruṣa. It is of equal strength.$gṛdhnaś ca krani kiraci mandiraṃ timiraṃ tamaḥ#Gṛdhna, kraṇi, kirici, mandira, timira and tamas.$ilaci salilaṃ vāri kalyāṇaṃ bhaṇḍilaṃ smṛtaṃ#The water in which the leaves of Ilicam are distilled is called Bhannila, while that in which they are distilled is called Kshira-Shalyakam.$ |
samracaranniti va vidvadaviduyoḥ karmakralpārthaparārthe vā va jñānākarmayogayorvirodhāt va nuyayatiru va nirasta va yarghavaṃvaṃ va karmaṇoyugayantivṛtti va viśeṣātra va taśca śaucāmanabhikṣāṭananādināmapyabhāvaḥ va rnibadhanāṃ va vṛttirtātyāga tarasti va vāśauca va$Samracaraṇaḥ, who behaves correctly, or he behaves in the right manner. Similarly, i. e., one should not behave improperly; i. e., one should not behave improperly. The rites of the learned and the unlearned can be performed for their own sake or for the sake of others. Because knowledge and inaction are mutually contradictory. Like one who follows a tree, or like one who does not follow a tree, or like one who does not follow a tree, or like one who does not follow a tree, or like one who does not follow a tree, or like one who does not follow a tree, or like one who does not follow a tree, or like one who does not follow a tree, or Dispel it, as if it were thrown away! I am as fast as the wind, he replied. They yoke their deeds, like a livelihood. Here we have a special explanation of the word "dwelling" as it is being used in the sense of dwelling in a particular place, for example in the Mahāyāna Sūtra There are three kinds of living beings: those who are born from eggs, those who are born from sweat, and those who are born from semen. And because of this, there is no need for cleanliness and also for begging, walking, and so on. as in the story of Arnibandhana, where it is said: They tied him up with chains and fettered him. { } As in the story of Agnibandhana, where it is said: They tied him up with chains and fettered him. As in the story of Arnibandhana, where it is said His livelihood is like a boat for those who want to cross the ocean of worldly life. Or he may purify himself by bathing, or by touching the sun, or by touching a cow, or by touching an ascetic's garment. | samracaranniti va#Samracaraṇaḥ, who behaves correctly, or he behaves in the right manner. Similarly, i. e., one should not behave improperly; i. e., one should not behave improperly.$vidvadaviduyoḥ karmakralpārthaparārthe vā va#The rites of the learned and the unlearned can be performed for their own sake or for the sake of others.$jñānākarmayogayorvirodhāt va#Because knowledge and inaction are mutually contradictory.$nuyayatiru va#Like one who follows a tree, or like one who does not follow a tree, or like one who does not follow a tree, or like one who does not follow a tree, or like one who does not follow a tree, or like one who does not follow a tree, or like one who does not follow a tree, or like one who does not follow a tree, or$nirasta va#Dispel it, as if it were thrown away!$yarghavaṃvaṃ va#I am as fast as the wind, he replied.$karmaṇoyugayantivṛtti va#They yoke their deeds, like a livelihood.$viśeṣātra va#Here we have a special explanation of the word "dwelling" as it is being used in the sense of dwelling in a particular place, for example in the Mahāyāna Sūtra There are three kinds of living beings: those who are born from eggs, those who are born from sweat, and those who are born from semen.$taśca śaucāmanabhikṣāṭananādināmapyabhāvaḥ va#And because of this, there is no need for cleanliness and also for begging, walking, and so on.$rnibadhanāṃ va#as in the story of Arnibandhana, where it is said: They tied him up with chains and fettered him. { } As in the story of Agnibandhana, where it is said: They tied him up with chains and fettered him. As in the story of Arnibandhana, where it is said$vṛttirtātyāga tarasti va#His livelihood is like a boat for those who want to cross the ocean of worldly life.$vāśauca va#Or he may purify himself by bathing, or by touching the sun, or by touching a cow, or by touching an ascetic's garment.$ |
cādrāsu ca nakṣatrayogeṣv pūjito jagataḥ nakṣatrapuruṣākhyo yathāvat pāpāpahāraṃ samyac chraddhāvatāṃ aṅgopāṅgāni pāpādīni surūpāny sapta janmāntarāṇi sarvāṇi caiva saṃtatiṃ manasaḥ vāṅmādhūryaṃ tathā yac cānyad pūjitaś ca upoṣya samyag krameṇa rkṣeṣu saṃpūjanīyo jānubhyāṃ dharaṇīṃ$And in the drops also. At the time of the lunar mansions, i. e., at the time when the stars are in conjunction; He is worshipped by the world. Nakṣatrapuruṣa is that which bears the name of Nakṣatra-Puruṣa; Like, i. e., in the proper manner; i. e., as is clear from the terms yathāvataḥ and yathāvat. removing sins, For those who have correct faith, it is like a boat for those who cannot travel by air. the limbs and minor limbs, 10 Der Text ist teilweise nur rekonstruiert; besser wäre vielleicht:(apramä1)i1.ni ... paratirtika!. Srävaka~ bodhilJaltvo väbhinirharali I yatlu'jpramli1;rä)ny eVa1!. pailcäbhijl'ä!. I.t l Siehe Abs. A 2 a und A 3.IItJedayitanirodlw? (d. h. die nirodhl/samäpalli[/). Dieselbc Gruppe findetsich. lediglich in etwas veränderter Reihenfolge, auch im "\bhidharmasamuccayao (AS 12, 18-20) und im *Vikhyäpanam (T IGO~, p. 484 b The evil and so on. Beautiful, pleasant to behold, beautiful of form, pleasant to hear, pleasant to hear, pleasant to hear, pleasant to hear, pleasant to hear, pleasant to hear, There are seven intermediate births. Also all of them. The term all is to be construed both with the nominative affix yat, and also with the possessive affix kṛṇaḥ, according to Pāṇini s Sūtra Kārikā Xlviii, ; Continuityof the Mind. Then there is the sweetness of speech. And the rest of it. He is worshipped, revered, honored, and venerated. Having duly performed the Upavasatha, i. e., properly performed the Upavasatha;after having duly performed the Upavasathai. e., properly performed the Upavasatha;after having duly performed the Upavasathai. e., properly performed the Upavasatha;after having duly performed One after another, the guardian deities. He is worthy of offerings and veneration. with his knees he touched the ground, with his head he touched the earth, with his nails he touched the sky, with his hands he touched the earth, with his arms he touched the earth, with his thighs he touched the ground, with his feet he touched the earth, with his two knees he touched the heaven, with | cādrāsu ca#And in the drops also.$nakṣatrayogeṣv#At the time of the lunar mansions, i. e., at the time when the stars are in conjunction;$pūjito jagataḥ#He is worshipped by the world.$nakṣatrapuruṣākhyo#Nakṣatrapuruṣa is that which bears the name of Nakṣatra-Puruṣa;$yathāvat#Like, i. e., in the proper manner; i. e., as is clear from the terms yathāvataḥ and yathāvat.$pāpāpahāraṃ#removing sins,$samyac chraddhāvatāṃ#For those who have correct faith, it is like a boat for those who cannot travel by air.$aṅgopāṅgāni#the limbs and minor limbs,$pāpādīni#The evil and so on.$surūpāny#Beautiful, pleasant to behold, beautiful of form, pleasant to hear, pleasant to hear, pleasant to hear, pleasant to hear, pleasant to hear, pleasant to hear,$sapta janmāntarāṇi#There are seven intermediate births.$sarvāṇi caiva#Also all of them. The term all is to be construed both with the nominative affix yat, and also with the possessive affix kṛṇaḥ, according to Pāṇini s Sūtra Kārikā Xlviii, ;$saṃtatiṃ manasaḥ#Continuityof the Mind.$vāṅmādhūryaṃ tathā#Then there is the sweetness of speech.$yac cānyad#And the rest of it.$pūjitaś ca#He is worshipped, revered, honored, and venerated.$upoṣya samyag#Having duly performed the Upavasatha, i. e., properly performed the Upavasatha;after having duly performed the Upavasathai. e., properly performed the Upavasatha;after having duly performed the Upavasathai. e., properly performed the Upavasatha;after having duly performed$krameṇa rkṣeṣu#One after another, the guardian deities.$saṃpūjanīyo#He is worthy of offerings and veneration.$jānubhyāṃ dharaṇīṃ#with his knees he touched the ground, with his head he touched the earth, with his nails he touched the sky, with his hands he touched the earth, with his arms he touched the earth, with his thighs he touched the ground, with his feet he touched the earth, with his two knees he touched the heaven, with$ |
ṛgvedasūktabhāgeṣu bṛhatīḥṛksahasrayuk sūtradvyaṣṭādaśaikonaiḥ pūrṇaruk prabhaviṣyati pādastu navavarṇātmā tādṛkpādacatuṣṭayaiḥ ruktatsaṃyuktākṣaretāvarṇādvāsaptatīritāḥ dvāsaptatisahasrāṇi varṇāḥ sarvarugāśritāḥ dvāsaptatisahasreṣu piṅgalelāhvayāsu ca nāḍīṣu tattadvargeṣu vācyarūpāṇyacintayet suṣumnāyāścaturdikṣu hṛtkañjādhaḥ samāśritam manobuddhirahaṅkāraścittañceti caturvidham tatrendrakāmau bhāryau tau tadviśeṣābhimāninau śrotre digdevatāścandrastvakcāhaṃ prāṇanāmakaḥ netrayorbhāskaro jihvāmānī varuṇar iritaḥ daśrau ghrāṇāśritāvete tadviśeṣābhimāninaḥ vaktrevāci$In the portions of the hymns of the Ṛgveda, the Bṛhatī is coupled with a thousand verses. . If all the threads are reduced by two, Eighteen, or one, The pain will be complete. The pāda consists of nine letters. Four similar feet make up the pāda. They are said to be vāsapta because of the letters ru and tat which are compounded with it. . There are seventy-two thousand Varṇas That belong to all types of illness. There are seventy-two thousand named Piṅgalā. One should not think of the suggested meanings of words in their respective groups. The suṣumnā has its location beneath the lotus of the heart in the four directions. It is fourfold: the mind, intellect, ego and consciousness. There were two wives there, as desired by Indra. They were insolent about their own superiority. The deities of the directions are in the ears. The moon is in the skin and I am known by the name of Prana. Bhāskara from the eyes. The proud one from the tongue. Varuṇa is said. The two nose sensefaculties, e., those that dwell on the nose sensefaculty and those that dwell on the tongue sensefaculty, have the notion of their distinctive qualities. Like a mouth it flew, like a flame that flicks with lightning and flickers in all directions. | ṛgvedasūktabhāgeṣu bṛhatīḥṛksahasrayuk#In the portions of the hymns of the Ṛgveda, the Bṛhatī is coupled with a thousand verses.$sūtradvyaṣṭādaśaikonaiḥ pūrṇaruk prabhaviṣyati#. If all the threads are reduced by two, Eighteen, or one, The pain will be complete.$pādastu navavarṇātmā tādṛkpādacatuṣṭayaiḥ#The pāda consists of nine letters. Four similar feet make up the pāda.$ruktatsaṃyuktākṣaretāvarṇādvāsaptatīritāḥ#They are said to be vāsapta because of the letters ru and tat which are compounded with it.$dvāsaptatisahasrāṇi varṇāḥ sarvarugāśritāḥ#. There are seventy-two thousand Varṇas That belong to all types of illness.$dvāsaptatisahasreṣu piṅgalelāhvayāsu ca#There are seventy-two thousand named Piṅgalā.$nāḍīṣu tattadvargeṣu vācyarūpāṇyacintayet#One should not think of the suggested meanings of words in their respective groups.$suṣumnāyāścaturdikṣu hṛtkañjādhaḥ samāśritam#The suṣumnā has its location beneath the lotus of the heart in the four directions.$manobuddhirahaṅkāraścittañceti caturvidham#It is fourfold: the mind, intellect, ego and consciousness.$tatrendrakāmau bhāryau tau tadviśeṣābhimāninau#There were two wives there, as desired by Indra. They were insolent about their own superiority.$śrotre digdevatāścandrastvakcāhaṃ prāṇanāmakaḥ#The deities of the directions are in the ears. The moon is in the skin and I am known by the name of Prana.$netrayorbhāskaro jihvāmānī varuṇar iritaḥ#Bhāskara from the eyes. The proud one from the tongue. Varuṇa is said.$daśrau ghrāṇāśritāvete tadviśeṣābhimāninaḥ#The two nose sensefaculties, e., those that dwell on the nose sensefaculty and those that dwell on the tongue sensefaculty, have the notion of their distinctive qualities.$vaktrevāci#Like a mouth it flew, like a flame that flicks with lightning and flickers in all directions.$ |
cetaḥ śāntyai dveṣadarpojjhitena yatnaḥ kāryaḥ sarvathā paṇḍitena vidyādīpaḥ kāmakopākulākṣṇāṃ darpāndhānāṃ niṣphalāloka eva alobhaḥ paramaṃ vittam ahiṃsā paramaṃ tapaḥ amāyā paramā vidyā niravadyā manīṣiṇām śukrasya vidyā dhanadārthahartum āryāprapañcopacitasya śocyā kacasya vācaspatijanmano pi vyājena vidyā viphalībabhūva spṛśati matiṃ nahi teṣāṃ dveṣaviṣaḥ kalisarpaḥ yadi śamavimalamatīnāṃ svamanasi bhavati na darpaḥ caturtho vicāraḥ padmopamānāṃ dinasundarāṇāṃ ko yaṃ nṛṇāmasthirarūpadarpaḥ rūpeṇa kāntiḥ kṣaṇikaiva yeṣāṃ hāridrarāgeṇa yathāṃśukānām paryantarekhāṅgavibhāgahīna citropamaṃ bālavapuḥ prakṛtyā$One who has given up hatred and arrogance should always make an effort to pacify the mind. Third, he criticizes my vacillation between characterizing iilayavijfiiina i n the IP as asublimi nal kind of mind" on the one hand, but l ikewise as "hardly anything but S eeds"other (B : 54,2ff).theon The light of knowledge is a fruitless lamp to those whose eyes are blinded by desire and anger, and who are blinded by pride. Lack of avarice is supreme wealth. Non-violence is supreme austerity. Professor F. BERNHA.RD (Hamburg)- zur Verfügung, während ich denZugang zu den Ausgaben von Narthang und Derge sowie zur mongoli-·sehen. Übersetzung Herrn Dr. VoiGT von der Marburger Staatsbibliothek verdanke. Der Derge-Band der Marburger Staatsbibliothek ist ·allerdings an einer Ecke stark besohädigt und ein Folium (123) fehltganz. Die Lesarten dieser Version konnten daher nur für einen Teil desTextes angegeben werden. Angesichts der nahezu vollständigen Über~einstimmung von Derge und Cone dürfte der Schaden jedoch nicht· allzu groß sein.Bei der Textkonstitution ist grtindsätzlich. -·davon ausgegangenworden, daß die jeweils bessere bzw. (im Falle· der Interpunktion)günstigere Lesart gewählt werden -sollte, -doch war die Entscheidung Lack of deceit is supreme knowledge. The learned ones have no blemish in this. In the case of Śukra, it is to be deplored because he has amassed immeasurable wealth through noble and incomprehensible schemes in order to steal the wealth of the Vidyādhara. The science of Kacha, the son of Vācaspati, was rendered useless under a pretense. The poison of malice, the serpent of Kali, Does not affect their minds. Their minds are touched by the poison of malice, Which is like a poisonous snake. If those whose minds are stainless and peaceful Have no pride in their own minds, Fourth Investigation. What is this impermanent pride in the beauty of men, who are like lotuses and beautiful in their day? For those whose brilliance of form is momentary, like that of a piece of cloth dyed with turmeric, The body of a child is like a picture, lacking any partition in the outline of its limbs. | cetaḥ śāntyai dveṣadarpojjhitena yatnaḥ kāryaḥ sarvathā paṇḍitena#One who has given up hatred and arrogance should always make an effort to pacify the mind.$vidyādīpaḥ kāmakopākulākṣṇāṃ darpāndhānāṃ niṣphalāloka eva#The light of knowledge is a fruitless lamp to those whose eyes are blinded by desire and anger, and who are blinded by pride.$alobhaḥ paramaṃ vittam ahiṃsā paramaṃ tapaḥ#Lack of avarice is supreme wealth. Non-violence is supreme austerity.$amāyā paramā vidyā niravadyā manīṣiṇām#Lack of deceit is supreme knowledge. The learned ones have no blemish in this.$śukrasya vidyā dhanadārthahartum āryāprapañcopacitasya śocyā#In the case of Śukra, it is to be deplored because he has amassed immeasurable wealth through noble and incomprehensible schemes in order to steal the wealth of the Vidyādhara.$kacasya vācaspatijanmano pi vyājena vidyā viphalībabhūva#The science of Kacha, the son of Vācaspati, was rendered useless under a pretense.$spṛśati matiṃ nahi teṣāṃ dveṣaviṣaḥ kalisarpaḥ#The poison of malice, the serpent of Kali, Does not affect their minds. Their minds are touched by the poison of malice, Which is like a poisonous snake.$yadi śamavimalamatīnāṃ svamanasi bhavati na darpaḥ#If those whose minds are stainless and peaceful Have no pride in their own minds,$caturtho vicāraḥ#Fourth Investigation.$padmopamānāṃ dinasundarāṇāṃ ko yaṃ nṛṇāmasthirarūpadarpaḥ#What is this impermanent pride in the beauty of men, who are like lotuses and beautiful in their day?$rūpeṇa kāntiḥ kṣaṇikaiva yeṣāṃ hāridrarāgeṇa yathāṃśukānām#For those whose brilliance of form is momentary, like that of a piece of cloth dyed with turmeric,$paryantarekhāṅgavibhāgahīna citropamaṃ bālavapuḥ prakṛtyā#The body of a child is like a picture, lacking any partition in the outline of its limbs.$ |
sukhaṃ bhavati dānāddhi tasmād dānaṃ praśasyate lokālokakaraṃ dānaṃ gacchantamanugacchati gataṃ ca mantradānena yujyate bhadravatsalaiḥ avisaṃvādakaṃ sthānametaduktaṃ tathāgataiḥ avisaṃvādakatvācca nityaṃ dānaparo bhavet dānī bhavārṇavaṃ tarati mātsaryāriṃ vinirjitya kṛtvā cittaṃ śubhānvitam ye prayacchanti dānāni te taranti bhavārṇavam kṣayaistu trividhairdānaṃ triṣukāraṃ tridhārjitam tasya kṣatānvitasyaivaṃ phalaṃ dṛṣṭaṃ tricakṣuṣā kaḥ mārgaḥ sukhāvahaḥ dānamādau sadā deyaṃ śīlaṃ labhyaṃ prayatnataḥ tṛṣṇā jñānena hantavyā mārga eṣa sukhāvahaḥ anityā pāpikā tṛṣṇā lokasyāhitakārikā na śakyaṃ tadvinā śreyaḥ prāptuṃ padamanuttamam adānasya pariṇāmaḥ$Happiness results from generosity and that is the reason generosity is praised. A gift that outshines the world goes with it. Those who are devoted to their well-wishers will bestow mantras on them and they will also be united with the auspicious one. The tathāgatas have said That this place is free from deceptions. He must never be deceitful and must always be devoted to generosity. One who is generous crosses the ocean of existence. Having conquered the enemy, Avarice, And having united ones mind with what is good, Those who give gifts, They cross the ocean of existence. Gifts can be made through the three types of decay. There are three ways of obtaining that which is threefold. The three-eyed one has thus seen the consequence of that injury. What is the path that leads to happiness? At the beginning, one must always donate. One must make efforts to obtain good conduct. Through knowledge, one must conquer thirst. That is the path that leads to happiness. Craving is impermanent and bad, and causes harm to the world. Without that, one is incapable of obtaining what is best and the supreme objective. It is the transformation of that which has not been given. | sukhaṃ bhavati dānāddhi tasmād dānaṃ praśasyate#Happiness results from generosity and that is the reason generosity is praised.$lokālokakaraṃ dānaṃ gacchantamanugacchati#A gift that outshines the world goes with it.$gataṃ ca mantradānena yujyate bhadravatsalaiḥ#Those who are devoted to their well-wishers will bestow mantras on them and they will also be united with the auspicious one.$avisaṃvādakaṃ sthānametaduktaṃ tathāgataiḥ#The tathāgatas have said That this place is free from deceptions.$avisaṃvādakatvācca nityaṃ dānaparo bhavet#He must never be deceitful and must always be devoted to generosity.$dānī bhavārṇavaṃ tarati#One who is generous crosses the ocean of existence.$mātsaryāriṃ vinirjitya kṛtvā cittaṃ śubhānvitam#Having conquered the enemy, Avarice, And having united ones mind with what is good,$ye prayacchanti dānāni te taranti bhavārṇavam#Those who give gifts, They cross the ocean of existence.$kṣayaistu trividhairdānaṃ triṣukāraṃ tridhārjitam#Gifts can be made through the three types of decay. There are three ways of obtaining that which is threefold.$tasya kṣatānvitasyaivaṃ phalaṃ dṛṣṭaṃ tricakṣuṣā#The three-eyed one has thus seen the consequence of that injury.$kaḥ mārgaḥ sukhāvahaḥ#What is the path that leads to happiness?$dānamādau sadā deyaṃ śīlaṃ labhyaṃ prayatnataḥ#At the beginning, one must always donate. One must make efforts to obtain good conduct.$tṛṣṇā jñānena hantavyā mārga eṣa sukhāvahaḥ#Through knowledge, one must conquer thirst. That is the path that leads to happiness.$anityā pāpikā tṛṣṇā lokasyāhitakārikā#Craving is impermanent and bad, and causes harm to the world.$na śakyaṃ tadvinā śreyaḥ prāptuṃ padamanuttamam#Without that, one is incapable of obtaining what is best and the supreme objective.$adānasya pariṇāmaḥ#It is the transformation of that which has not been given.$ |
tapohīnā narā ye ca dānahīnāḥ sakilbiṣāḥ te sarve tvatpuraṃ yāntu śuklatīrthaprabhāvataḥ tam uvāca mahādevaḥ satyam etat tavoditam asya tīrthasya mahātmyāl liṅgasyāsya samarcanāt narakaṃ naiva paśyanti janmajanmani bhārata etat te kathitaṃ rājan yathā skandaśivoditam tatra ye nihatā daityāḥ prāptās te pi śivālayam svaṃ svaṃ yānaṃ samārūḍhā yayur devās triviṣṭapam mudā paramayā yuktaḥ stūyamāno nṛpottamaḥ yayātir nāma rājarṣī rājyaṃ kṛtvā divaṃ gataḥ dīptakeśvaradeveśaṃ siddhaliṅgaṃ prakīrtitam nātaḥ parataraṃ kiṃcit triṣu lokeṣu viśrutam darśanād dīptadevasya sparśanād arcanāt tathā anekabhāvikaṃ ghoraṃ kṣaṇamātreṇa naśyati arcayed dinam ekaṃ tu yo muhūrtaṃ tu mānavaḥ$There are men who are devoid of austerities and donations. They are the performers of wicked deeds. May all of them go to your city by the power of Śuklatīrtha. Mahadeva told him, You have spoken the truth. This is because of the greatness of this tirtha and the worship of this lingam. O descendant of the Bharata lineage! In birth after birth, they never see hell. O king! I have told you everything, just as Skanda recounted it to Shiva. The Daityas who were killed there attained the abode of Śiva. Each of the gods mounted his own vehicle and left for heaven. The supreme among kings was filled with great delight and they praised him. There was a rajarshi named Yayati. Having ruled over the kingdom, he went to heaven. The lord of the celestials Dīptakeśvara is glorified as Siddha-Liṅga. There is nothing superior to this and more renowned in the three worlds. 2. The epithet known-relation"" either belongs to the cognising"agent; or it refers to a substrate of the middle term; or the com-"pound may be explained as a Karmadhāraya-the words ""one-substrate '" By seeing, touching, and worshipping The deity of the blazing one, It is terrible and leads to many kinds of existence. It is destroyed in an instant. A man who worships it for a single day, or even for an instant, is freed from all bonds. | tapohīnā narā ye ca dānahīnāḥ sakilbiṣāḥ#There are men who are devoid of austerities and donations. They are the performers of wicked deeds.$te sarve tvatpuraṃ yāntu śuklatīrthaprabhāvataḥ#May all of them go to your city by the power of Śuklatīrtha.$tam uvāca mahādevaḥ satyam etat tavoditam#Mahadeva told him, You have spoken the truth.$asya tīrthasya mahātmyāl liṅgasyāsya samarcanāt#This is because of the greatness of this tirtha and the worship of this lingam.$narakaṃ naiva paśyanti janmajanmani bhārata#O descendant of the Bharata lineage! In birth after birth, they never see hell.$etat te kathitaṃ rājan yathā skandaśivoditam#O king! I have told you everything, just as Skanda recounted it to Shiva.$tatra ye nihatā daityāḥ prāptās te pi śivālayam#The Daityas who were killed there attained the abode of Śiva.$svaṃ svaṃ yānaṃ samārūḍhā yayur devās triviṣṭapam#Each of the gods mounted his own vehicle and left for heaven.$mudā paramayā yuktaḥ stūyamāno nṛpottamaḥ#The supreme among kings was filled with great delight and they praised him.$yayātir nāma rājarṣī rājyaṃ kṛtvā divaṃ gataḥ#There was a rajarshi named Yayati. Having ruled over the kingdom, he went to heaven.$dīptakeśvaradeveśaṃ siddhaliṅgaṃ prakīrtitam#The lord of the celestials Dīptakeśvara is glorified as Siddha-Liṅga.$nātaḥ parataraṃ kiṃcit triṣu lokeṣu viśrutam#There is nothing superior to this and more renowned in the three worlds.$darśanād dīptadevasya sparśanād arcanāt tathā#By seeing, touching, and worshipping The deity of the blazing one,$anekabhāvikaṃ ghoraṃ kṣaṇamātreṇa naśyati#It is terrible and leads to many kinds of existence. It is destroyed in an instant.$arcayed dinam ekaṃ tu yo muhūrtaṃ tu mānavaḥ#A man who worships it for a single day, or even for an instant, is freed from all bonds.$ |
tatrāsanmārgabāhulyaṃ vicikitsā ca durjayā punaśca kṣaṇadaurbalyaṃ buddhotpādo tirlabhaḥ kleśaugho durnivāraścetyaho duḥkhaparamparā yenekṣante svadauḥsthityamevamapyatiduḥkhitāḥ snātvā snātvā yathā kaścidviśed vahniṃ muhurmuhuḥ svasausthityaṃ na manyanta evamapyatiduḥsthitāḥ ajarāmaraśīlānāmevaṃ viharatāṃ satām āyāsyantyāpado ghorā kṛtvā maraṇamagrataḥ evaṃ duḥkhātaptānāṃ śāntyai bodhivrataṃ cara bodhivrataṃ mahatpuṇyaṃ saṃbodhijñānasādhanam sadopalambhadṛṣṭibhyo buddhādeśaya śūnyatām saṃvṛtyānupalambhena puṇyasaṃbhāramācara tasmādyathārttiśokāderātmānaṃ goptumicchasi duṣkarān mā nivartasva tasmāsabhyāsaśaktitaḥ$Here, the prevalence of wrong paths and uncertainty are difficult to overcome. Furthermore, the Buddhas arising is difficult to obtain because of the weakness of the moment. Alas, the succession of sufferings is like this: The torrent of defilements is difficult to overcome and cannot be stopped. That is the reason they are seen to be in a miserable state and extremely miserable. After having repeatedly bathed, one must again and again immerse oneself in the fire. They are extremely miserable and do not think about their own state of well-being. Their conduct is without old age and without death. Those virtuous ones remain engaged in such conduct. Terrible disasters will arise, With death in front of them. In the same way, practice the vow of enlightenment to pacify those who are tormented by suffering. The vow of enlightenment has great merit; It is the means to attain the perfect enlightenment of buddhahood. The emptiness of the teaching of the Buddhas arises from views based on continual apprehension. TĀ VIII 337b, 124TĀ VIII 402, 328TĀ IX 49b-52a, 117TĀ IX 144b-145a, 318TĀ X 296, 177TĀ XI 171-172, 78TĀ XII 24, 61TĀ XIII 98, 73TĀ XIII 198b, 61 Through conventional and non-apprehension, strive to build up a store of goodness. Therefore, just as you want to protect yourself from pain, sorrow and so on, Do not, therefore, desist from what is difficult to do, by all means in your power. | tatrāsanmārgabāhulyaṃ vicikitsā ca durjayā#Here, the prevalence of wrong paths and uncertainty are difficult to overcome.$punaśca kṣaṇadaurbalyaṃ buddhotpādo tirlabhaḥ#Furthermore, the Buddhas arising is difficult to obtain because of the weakness of the moment.$kleśaugho durnivāraścetyaho duḥkhaparamparā#Alas, the succession of sufferings is like this: The torrent of defilements is difficult to overcome and cannot be stopped.$yenekṣante svadauḥsthityamevamapyatiduḥkhitāḥ#That is the reason they are seen to be in a miserable state and extremely miserable.$snātvā snātvā yathā kaścidviśed vahniṃ muhurmuhuḥ#After having repeatedly bathed, one must again and again immerse oneself in the fire.$svasausthityaṃ na manyanta evamapyatiduḥsthitāḥ#They are extremely miserable and do not think about their own state of well-being.$ajarāmaraśīlānāmevaṃ viharatāṃ satām#Their conduct is without old age and without death. Those virtuous ones remain engaged in such conduct.$āyāsyantyāpado ghorā kṛtvā maraṇamagrataḥ#Terrible disasters will arise, With death in front of them.$evaṃ duḥkhātaptānāṃ śāntyai bodhivrataṃ cara#In the same way, practice the vow of enlightenment to pacify those who are tormented by suffering.$bodhivrataṃ mahatpuṇyaṃ saṃbodhijñānasādhanam#The vow of enlightenment has great merit; It is the means to attain the perfect enlightenment of buddhahood.$sadopalambhadṛṣṭibhyo buddhādeśaya śūnyatām#The emptiness of the teaching of the Buddhas arises from views based on continual apprehension.$saṃvṛtyānupalambhena puṇyasaṃbhāramācara#Through conventional and non-apprehension, strive to build up a store of goodness.$tasmādyathārttiśokāderātmānaṃ goptumicchasi#Therefore, just as you want to protect yourself from pain, sorrow and so on,$duṣkarān mā nivartasva tasmāsabhyāsaśaktitaḥ#Do not, therefore, desist from what is difficult to do, by all means in your power.$ |
tamasā nidrayā caiva punar eva vyadīryata droṇena vāryamāṇās te svayaṃ tava sutena ca nāśakyanta mahārāja yodhā vārayituṃ tadā udīryamāṇaṃ tad dṛṣṭvā pāṇḍavānāṃ mahad balam aviṣahyaṃ ca manvānaḥ karṇaṃ duryodhano bravīt trāyasva samare karṇa sarvān yodhān mahābala pāñcālair matsyakaikeyaiḥ pāṇḍavaiś ca mahārathaiḥ vṛtān samantāt saṃkruddhair niḥśvasadbhir ivoragaiḥ ete nadanti saṃhṛṣṭāḥ pāṇḍavā jitakāśinaḥ śakropamāś ca bahavaḥ pāñcālānāṃ rathavrajāḥ paritrātum iha prāpto yadi pārthaṃ puraṃdaraḥ tam apy āśu parājitya tato hantāsmi pāṇḍavam satyaṃ te pratijānāmi samāśvasihi bhārata hantāsmi pāṇḍutanayān pāñcālāṃś ca samāgatān jayaṃ te pratijānāmi vāsavasyeva pāvakiḥ priyaṃ tava mayā kāryam iti jīvāmi pārthiva$But it was again shattered by darkness and sleep. Drona and your own son tried to restrain them. O great king! The warriors were incapable of restraining them then. When they saw the great army of the Panchālas rampaging, they were overcome with terror and fled in all directions. Thinking that Karna was incapable of withstanding him, Duryodhana spoke these words to him. O Karna! O immensely strong one! Save all the warriors in this battle. There were maharatha Panchalas, Matysas, Kekayas and Panchalas. They were surrounded by angry ones in every direction and sighed like serpents. The Panchalas, desiring victory, are roaring in delight. The Panchalas have many chariots that are like Shakras. Even if Purandara himself arrives here to save Partha, he will not be able to do that. After quickly defeating him, I will then kill the Panchāvata. I know this to be the truth. O descendant of the Bharata lineage! Be comforted. I will kill the sons of Pandu and the assembled Panchalas. I know about your victory, just as Pavakas son knew about Vasavas. O king! I remain alive only because I wish to do that which brings you pleasure. | tamasā nidrayā caiva punar eva vyadīryata#But it was again shattered by darkness and sleep.$droṇena vāryamāṇās te svayaṃ tava sutena ca#Drona and your own son tried to restrain them.$nāśakyanta mahārāja yodhā vārayituṃ tadā#O great king! The warriors were incapable of restraining them then.$udīryamāṇaṃ tad dṛṣṭvā pāṇḍavānāṃ mahad balam#When they saw the great army of the Panchālas rampaging, they were overcome with terror and fled in all directions.$aviṣahyaṃ ca manvānaḥ karṇaṃ duryodhano bravīt#Thinking that Karna was incapable of withstanding him, Duryodhana spoke these words to him.$trāyasva samare karṇa sarvān yodhān mahābala#O Karna! O immensely strong one! Save all the warriors in this battle.$pāñcālair matsyakaikeyaiḥ pāṇḍavaiś ca mahārathaiḥ#There were maharatha Panchalas, Matysas, Kekayas and Panchalas.$vṛtān samantāt saṃkruddhair niḥśvasadbhir ivoragaiḥ#They were surrounded by angry ones in every direction and sighed like serpents.$ete nadanti saṃhṛṣṭāḥ pāṇḍavā jitakāśinaḥ#The Panchalas, desiring victory, are roaring in delight.$śakropamāś ca bahavaḥ pāñcālānāṃ rathavrajāḥ#The Panchalas have many chariots that are like Shakras.$paritrātum iha prāpto yadi pārthaṃ puraṃdaraḥ#Even if Purandara himself arrives here to save Partha, he will not be able to do that.$tam apy āśu parājitya tato hantāsmi pāṇḍavam#After quickly defeating him, I will then kill the Panchāvata.$satyaṃ te pratijānāmi samāśvasihi bhārata#I know this to be the truth. O descendant of the Bharata lineage! Be comforted.$hantāsmi pāṇḍutanayān pāñcālāṃś ca samāgatān#I will kill the sons of Pandu and the assembled Panchalas.$jayaṃ te pratijānāmi vāsavasyeva pāvakiḥ#I know about your victory, just as Pavakas son knew about Vasavas.$priyaṃ tava mayā kāryam iti jīvāmi pārthiva#O king! I remain alive only because I wish to do that which brings you pleasure.$ |
tan mābhinandyaṃ bībhatso kimarthaṃ nābhinandase kṛte raṇe kathaṃ pārtha jvalanārkaviṣopamam bhīmaṃ droṇaśiraśchede praśasyaṃ na praśaṃsasi yo sau mamaiva nānyasya bāndhavān yudhi jaghnivān chittvāpi tasya mūrdhānaṃ naivāsmi vigatajvaraḥ tac ca me kṛntate marma yan na tasya śiro mayā niṣādaviṣaye kṣiptaṃ jayadrathaśiro yathā avadhaś cāpi śatrūṇām adharmaḥ śiṣyate rjuna kṣatriyasya hy ayaṃ dharmo hanyād dhanyeta vā punaḥ sa śatrur nihataḥ saṃkhye mayā dharmeṇa pāṇḍava yathā tvayā hataḥ śūro bhagadattaḥ pituḥ sakhā pitāmahaṃ raṇe hatvā manyase dharmam ātmanaḥ mayā śatrau hate kasmāt pāpe dharmaṃ na manyase saṃbandhāvanataṃ pārtha na māṃ tvaṃ bahu manyase svagātrakṛtasopānaṃ niṣaṇṇam iva dantinam$O Bibhatsu! I should be applauded. Why are you not applauding me? O Partha! He was like the blazing sun and like poison. Bhima was praised for having severed Dronas head. But you are not praising that. He is the one who killed my relatives in battle, and not those of anyone else. Even if I had to slice off his head, my fever would not be assuaged. Since I have not been able to sever his head, it is striking at the innermost parts of my body. It was as if Jayadrathas head had been flung into the land of the nishadas. Not killing one's enemies, Ārjuna, is left as a sinful deed. This is the dharma of kshatriyas, that they should kill, or be killed, and then be freed. That enemy has been righteously killed by me in battle, Pāndava. This is just as you killed the brave Bhagadatta, your fathers friend. Having killed your grandfather in battle, you think yourself to be acting in accordance with dharma. Why dont you think that this is dharma? I have slain my wicked enemy. O Partha! I am your relative and you do not show me a great deal of honour. Having constructed a ladder on his own body, he was seated like an elephant. | tan mābhinandyaṃ bībhatso kimarthaṃ nābhinandase#O Bibhatsu! I should be applauded. Why are you not applauding me?$kṛte raṇe kathaṃ pārtha jvalanārkaviṣopamam#O Partha! He was like the blazing sun and like poison.$bhīmaṃ droṇaśiraśchede praśasyaṃ na praśaṃsasi#Bhima was praised for having severed Dronas head. But you are not praising that.$yo sau mamaiva nānyasya bāndhavān yudhi jaghnivān#He is the one who killed my relatives in battle, and not those of anyone else.$chittvāpi tasya mūrdhānaṃ naivāsmi vigatajvaraḥ#Even if I had to slice off his head, my fever would not be assuaged.$tac ca me kṛntate marma yan na tasya śiro mayā#Since I have not been able to sever his head, it is striking at the innermost parts of my body.$niṣādaviṣaye kṣiptaṃ jayadrathaśiro yathā#It was as if Jayadrathas head had been flung into the land of the nishadas.$avadhaś cāpi śatrūṇām adharmaḥ śiṣyate rjuna#Not killing one's enemies, Ārjuna, is left as a sinful deed.$kṣatriyasya hy ayaṃ dharmo hanyād dhanyeta vā punaḥ#This is the dharma of kshatriyas, that they should kill, or be killed, and then be freed.$sa śatrur nihataḥ saṃkhye mayā dharmeṇa pāṇḍava#That enemy has been righteously killed by me in battle, Pāndava.$yathā tvayā hataḥ śūro bhagadattaḥ pituḥ sakhā#This is just as you killed the brave Bhagadatta, your fathers friend.$pitāmahaṃ raṇe hatvā manyase dharmam ātmanaḥ#Having killed your grandfather in battle, you think yourself to be acting in accordance with dharma.$mayā śatrau hate kasmāt pāpe dharmaṃ na manyase#Why dont you think that this is dharma? I have slain my wicked enemy.$saṃbandhāvanataṃ pārtha na māṃ tvaṃ bahu manyase#O Partha! I am your relative and you do not show me a great deal of honour.$svagātrakṛtasopānaṃ niṣaṇṇam iva dantinam#Having constructed a ladder on his own body, he was seated like an elephant.$ |
evaṃ sthāpya mahāliṃgaṃ pūjayedupacārakaiḥ nityapūjā yathā śaktidhvajādikaraṇaṃ tathā iti saṃsthāpayelliṃgaṃ sākṣācchivapadapradam athavā caraliṃgaṃ tu ṣoḍaśairupacārakaiḥ pūjayecca yathānyāyaṃ kramācchivapadapradam āvāhanaṃ cāsanaṃ ca arghyaṃ pādyaṃ tathaiva ca tadaṃgācamanaṃ caiva snānamabhyaṃgapūrvakam vastraṃ gaṃdhaṃ tathā puṣpaṃ dhūpaṃ dīpaṃ nivedanam nīrājanaṃ ca tāṃbūlaṃ namaskāro visarjanam athavā rghyādikaṃ kṛtvā naivedyāṃ taṃ yathāvidhi athābhiṣekaṃ naivedyaṃ namaskāraṃ ca tarpaṇam yathāśakti sadākuryātkramācchivapadapradam athavā mānuṣe liṃgepyārṣe daive svayaṃbhuvi$After installing the great Liṅga thus, the devotee should worship it with offerings and services. The daily worship is to be done like the use of a spear, flag etc. After saying this, the devotee shall install the Liṅga that accords Śivas region. Alternatively, the movable liṅga should be adorned with all the sixteen accessories. It yields the region of Śiva. The devotee shall worship it duly and in due order. A seat, an arghya and water for washing the feet should be given to him. The water for rinsing his mouth should be given to him and then he should take bath followed by anointment of the body. Gautama (17.17-19).—‘Food needlessly cooked;—also food offered without respect.’Āpastamba (1.17.4).—‘The food that is given after chiding.’(Do.) (2.6.19).—‘One should not eat the food of that person towards whom one is unfriendly, or who is unfriendly to one; or defective meat.’Vaśiṣṭha (14.2).—(See above.) atraiva parīkṣānta ( rāya praśnaḥ Clothes, fragrances, flowers, incense, lamps, And food and refreshments. Nīrājana, tāmbūla, obeisance and dismissal. the action of the Fnel, this appears in the Nominative.300-801 This refutes the objection that the negatives can have no connection in thesentence, inasmuch as they express either Negation or Doubt, both of which go against"the prinoipal Action. The sense of this Kärikā is that the sentence ""the jar is not"""does not deny the existence of the Jar at all times (and only then conld the objectionhold);but all that it signifies is the absence of the jar at the present moment; and oer-tainly this does not contradict anything.540ÇLOKAVĀRTIKA.302-303. And when the negative appears in connection with Verbal Alternatively, after having made the offerings as laid down beginning with the ṛghī and other things, one should offer them as food to the fire deity in the prescribed manner. Abhiṣeka, Naivedya, Namaskāra and Tarpaṇa. One should always do to the best of ones ability which would gradually confer the position of Śiva. Alternatively, it can be used in the masculine gender as well as the neuter, the divine and the self-existent. | evaṃ sthāpya mahāliṃgaṃ pūjayedupacārakaiḥ#After installing the great Liṅga thus, the devotee should worship it with offerings and services.$nityapūjā yathā śaktidhvajādikaraṇaṃ tathā#The daily worship is to be done like the use of a spear, flag etc.$iti saṃsthāpayelliṃgaṃ sākṣācchivapadapradam#After saying this, the devotee shall install the Liṅga that accords Śivas region.$athavā caraliṃgaṃ tu ṣoḍaśairupacārakaiḥ#Alternatively, the movable liṅga should be adorned with all the sixteen accessories.$pūjayecca yathānyāyaṃ kramācchivapadapradam#It yields the region of Śiva. The devotee shall worship it duly and in due order.$āvāhanaṃ cāsanaṃ ca arghyaṃ pādyaṃ tathaiva ca#A seat, an arghya and water for washing the feet should be given to him.$tadaṃgācamanaṃ caiva snānamabhyaṃgapūrvakam#The water for rinsing his mouth should be given to him and then he should take bath followed by anointment of the body.$vastraṃ gaṃdhaṃ tathā puṣpaṃ dhūpaṃ dīpaṃ nivedanam#Clothes, fragrances, flowers, incense, lamps, And food and refreshments.$nīrājanaṃ ca tāṃbūlaṃ namaskāro visarjanam#Nīrājana, tāmbūla, obeisance and dismissal.$athavā rghyādikaṃ kṛtvā naivedyāṃ taṃ yathāvidhi#Alternatively, after having made the offerings as laid down beginning with the ṛghī and other things, one should offer them as food to the fire deity in the prescribed manner.$athābhiṣekaṃ naivedyaṃ namaskāraṃ ca tarpaṇam#Abhiṣeka, Naivedya, Namaskāra and Tarpaṇa.$yathāśakti sadākuryātkramācchivapadapradam#One should always do to the best of ones ability which would gradually confer the position of Śiva.$athavā mānuṣe liṃgepyārṣe daive svayaṃbhuvi#Alternatively, it can be used in the masculine gender as well as the neuter, the divine and the self-existent.$ |
dināhanī vāsaraś ca ghasro bhāskaravallabhaḥ śambhur īśaḥ paśupatiḥ śivaḥ śūlī maheśvaraḥ īśvaraḥ śarvaḥ īśānaḥ śaṃkaraś candraśekharaḥ bhūteśaḥ khaṇḍaparaśur girīśo giriśo mṛḍaḥ mṛtyuṃjayaḥ kṛttivāsāḥ pinākī pramathādhipaḥ kṛśānuretāḥ sarvajño dhūrjaṭir nīlalohitaḥ haraḥ smaraharo bhargas tryambakastripurāntakaḥ śivāparṇā bhavānī ca pārvatī caṇḍikāmbikā ajo harir vāsudevo daityāriḥ puruṣottamaḥ viṣṇur nārāyaṇaḥ kṛṣṇo vaikuṇṭho viṣṭaraśravāḥ upendra indrāvarajaś cakrapāṇiś caturbhujaḥ lakṣmī padmālayā padmā kamalā śrīr haripriyā indirā lokamātā mā kṣīrābdhitanayā ramā$Dinah, Ahan, Vasārah, Ghasra Bhāskaravallabhaḥ [Bhāskaravallabha]. Śambhu, Īśa, Paśupati, Śiva, Śūlin, Maheśvara, Īśvara, Śarva, Īśāna, Śaṅkara, Candraśekhara, bhūteśa, khaṇḍaparaśu, girīśa, girīṣa, mṛkṣa, Mṛtyuñjaya, Kṛttivāsas, Pinākī and the Lord of Pramathas. Kṛṣānu, Anuretas, Sarvajña, Dhūrjaṭi, Nīlalohita, He is Hara, the destroyer of love. He is Bharga, Tryambaka and Tripurāntaka. Śivāparṇā, Bhavānī, Pārvatī, Caṇikā and Ambikā. He is Hari. He is Vasudeva. He is the enemy of the daityas. He is Purushottama. You are Vishnu. You are Narayana. You are Krishna. You are Vaikuntha. You are Vishtarashrava. He is Upendra. He is the younger brother of Indra. He holds the chakra in his hand. He has four arms. Lakṣmī with a lotus, Padmā with a lotus, Kamalā with a lotus, Śrī with a lotus and Haripriyā. Indirā, the mother of the world, Lakṣmī, the daughter of the milky ocean. | dināhanī vāsaraś ca ghasro bhāskaravallabhaḥ#Dinah, Ahan, Vasārah, Ghasra Bhāskaravallabhaḥ [Bhāskaravallabha].$śambhur īśaḥ paśupatiḥ śivaḥ śūlī maheśvaraḥ#Śambhu, Īśa, Paśupati, Śiva, Śūlin, Maheśvara,$īśvaraḥ śarvaḥ īśānaḥ śaṃkaraś candraśekharaḥ#Īśvara, Śarva, Īśāna, Śaṅkara, Candraśekhara,$bhūteśaḥ khaṇḍaparaśur girīśo giriśo mṛḍaḥ#bhūteśa, khaṇḍaparaśu, girīśa, girīṣa, mṛkṣa,$mṛtyuṃjayaḥ kṛttivāsāḥ pinākī pramathādhipaḥ#Mṛtyuñjaya, Kṛttivāsas, Pinākī and the Lord of Pramathas.$kṛśānuretāḥ sarvajño dhūrjaṭir nīlalohitaḥ#Kṛṣānu, Anuretas, Sarvajña, Dhūrjaṭi, Nīlalohita,$haraḥ smaraharo bhargas tryambakastripurāntakaḥ#He is Hara, the destroyer of love. He is Bharga, Tryambaka and Tripurāntaka.$śivāparṇā bhavānī ca pārvatī caṇḍikāmbikā#Śivāparṇā, Bhavānī, Pārvatī, Caṇikā and Ambikā.$ajo harir vāsudevo daityāriḥ puruṣottamaḥ#He is Hari. He is Vasudeva. He is the enemy of the daityas. He is Purushottama.$viṣṇur nārāyaṇaḥ kṛṣṇo vaikuṇṭho viṣṭaraśravāḥ#You are Vishnu. You are Narayana. You are Krishna. You are Vaikuntha. You are Vishtarashrava.$upendra indrāvarajaś cakrapāṇiś caturbhujaḥ#He is Upendra. He is the younger brother of Indra. He holds the chakra in his hand. He has four arms.$lakṣmī padmālayā padmā kamalā śrīr haripriyā#Lakṣmī with a lotus, Padmā with a lotus, Kamalā with a lotus, Śrī with a lotus and Haripriyā.$indirā lokamātā mā kṣīrābdhitanayā ramā#Indirā, the mother of the world, Lakṣmī, the daughter of the milky ocean.$ |
vinādbhirapsu nāpyārtaḥ śarīraṃ sanniveśya ca sacailo jalamāplutya gāmālabhya viśuddhyati buddhipūrvaṃ tvabhyudito japedantarjale dvijaḥ gāyatryaṣṭasahasraṃ tu tryahaṃ copavased vratī anugamyecchayā śūdraṃ pretībhūtaṃ dvijottamaḥ gāyatryaṣṭasahasraṃ ca japyaṃ kuryānnadīṣu ca kṛtvā tu śapathaṃ vipro viprasya vadhasaṃyutam mṛṣaiva yāvakānnena kuryāccāndrāyaṇaṃ vratam paṅktyāṃ viṣamadānaṃ tu kṛtvā kṛcchreṇa śuddhyati chāyāṃ śvapākasyāruhya snātvā saṃprāśayed ghṛtam īkṣedādityamaśucirdṛṣṭvāgniṃ candrameva vā$One should not submerge ones body in water without performing the rites of ablution. Nor will one suffer from any affliction, even if one has immersed ones body in something else. One becomes pure by bathing in water along with ones clothing and touching a cow. A brahmin who has risen in the morning should repeat it intentionally while immersed in water. One who practises the vow should fast for three days and recite one thousand and eight gāyatrī. An excellent brahmana may voluntarily go to a shudra who is dead. One should repeat gāyatrī one thousand and eight times in the rivers. A brahmana can take an oath that he will slay a brahmana. One should practise the vow of cāndrāyaṇa falsely with cooked barley. One who has given improper gifts in a line gets purified by the kṛcchra. The patient should be made to sit in the shade of a Chandala and then take his bath before partaking of clarified butter. On seeing fire or the moon, one should stare at the sun while still impure. | vinādbhirapsu nāpyārtaḥ śarīraṃ sanniveśya ca#One should not submerge ones body in water without performing the rites of ablution. Nor will one suffer from any affliction, even if one has immersed ones body in something else.$sacailo jalamāplutya gāmālabhya viśuddhyati#One becomes pure by bathing in water along with ones clothing and touching a cow.$buddhipūrvaṃ tvabhyudito japedantarjale dvijaḥ#A brahmin who has risen in the morning should repeat it intentionally while immersed in water.$gāyatryaṣṭasahasraṃ tu tryahaṃ copavased vratī#One who practises the vow should fast for three days and recite one thousand and eight gāyatrī.$anugamyecchayā śūdraṃ pretībhūtaṃ dvijottamaḥ#An excellent brahmana may voluntarily go to a shudra who is dead.$gāyatryaṣṭasahasraṃ ca japyaṃ kuryānnadīṣu ca#One should repeat gāyatrī one thousand and eight times in the rivers.$kṛtvā tu śapathaṃ vipro viprasya vadhasaṃyutam#A brahmana can take an oath that he will slay a brahmana.$mṛṣaiva yāvakānnena kuryāccāndrāyaṇaṃ vratam#One should practise the vow of cāndrāyaṇa falsely with cooked barley.$paṅktyāṃ viṣamadānaṃ tu kṛtvā kṛcchreṇa śuddhyati#One who has given improper gifts in a line gets purified by the kṛcchra.$chāyāṃ śvapākasyāruhya snātvā saṃprāśayed ghṛtam#The patient should be made to sit in the shade of a Chandala and then take his bath before partaking of clarified butter.$īkṣedādityamaśucirdṛṣṭvāgniṃ candrameva vā#On seeing fire or the moon, one should stare at the sun while still impure.$ |
vāte deve pavamāne bṛhaspatau caturdhety odanaḥ kalpamāna ūrjā devān svadhā pitṛn śarīraṃ manuṣyān āśitaṃbhavo brāhmaṇān so smākam astu parame vyoman ayaṃ panthā odana devayāno anāruddho mṛtyunā tena yāhi adabdhaḥ svato nihitaḥ sukṛdbhir bhatt sukṛtibhir brahmaṇā śiṣṭaḥ praśiṣā yamasya yatra te gṛhā odana tat parehi yatrāpāṃ tad u gacchantv āpaḥ yatra yonim odanaṃ brāhmaṇā viduḥ so asmākam astu parame vyoman hutaṃ te vāci hutam astu cakṣuṣi hutaṃ vijñāne hutam astu te bale śrotre prāṇe te hutaṃ prajāmṛtatve te hutaṃ kāme ca hutam astu te$GrunriputIem e:Kons When the god Vāyu is in Pavamāna, and Bṛhaspati [] is in Pāvamāna, then he should offer a sacrifice to Prajapati with the verse addressed to Prajāpati. Fourfoldi. e., as divided into four parts. Odanakalyamāna, Cooked rice cooked in four parts. Clarified butter cooked in four parts. This is called Kalyamāna, Cooked rice cooked in four parts. with strength to the gods, with strength to the Pitrs; His own body he must offer to men and his food to Brahmanas. May it be ours in the highest heaven. Pratītya-sūnya 158Pratityaja 202Pratitya-samutpannatva 132,304Pratitya-samutpannativasun-yata 273Pratitya-samutpada 13, 54,69, 70, 71, 76, 119, 123, precisely: some form of insight (jFiana). But if this was what the author of the VinSg pashad in mind, would one not expect him to have used a less ambiguous formulation* tathatalambana(pratyaya)jFianabfja utpadyante instead of the misleading * tathatalamb. - utpadyante ?. 2 3 6 7 This is the path that leads to the gods of cooked food. Anāruddha, go with Death. He is naturally unblemished and has been ordained as a protector by the virtuous ones who have performed good deeds. Yamas instructions were handed down by Brahmā. Go to your house, O Lord of Food, and give it to others. Where the waters are, thither let the waters go. Learned brahmanas know about the origin of food. May it be ours in the highest heaven. Let it be an oblation unto thy speech, an oblation unto thine eye. Offered to knowledge, may you have strength as an oblation. Your ears are like amrita. Your breath of life is like oblations. All beings are like amrita to you. Obeisance to Kāma! Obeisance to you! | vāte deve pavamāne bṛhaspatau#When the god Vāyu is in Pavamāna, and Bṛhaspati [] is in Pāvamāna, then he should offer a sacrifice to Prajapati with the verse addressed to Prajāpati.$caturdhety odanaḥ kalpamāna#Fourfoldi. e., as divided into four parts. Odanakalyamāna, Cooked rice cooked in four parts. Clarified butter cooked in four parts. This is called Kalyamāna, Cooked rice cooked in four parts.$ūrjā devān svadhā pitṛn#with strength to the gods, with strength to the Pitrs;$śarīraṃ manuṣyān āśitaṃbhavo brāhmaṇān#His own body he must offer to men and his food to Brahmanas.$so smākam astu parame vyoman#May it be ours in the highest heaven.$ayaṃ panthā odana devayāno#This is the path that leads to the gods of cooked food.$anāruddho mṛtyunā tena yāhi#Anāruddha, go with Death.$adabdhaḥ svato nihitaḥ sukṛdbhir bhatt sukṛtibhir#He is naturally unblemished and has been ordained as a protector by the virtuous ones who have performed good deeds.$brahmaṇā śiṣṭaḥ praśiṣā yamasya#Yamas instructions were handed down by Brahmā.$yatra te gṛhā odana tat parehi#Go to your house, O Lord of Food, and give it to others.$yatrāpāṃ tad u gacchantv āpaḥ#Where the waters are, thither let the waters go.$yatra yonim odanaṃ brāhmaṇā viduḥ#Learned brahmanas know about the origin of food.$so asmākam astu parame vyoman#May it be ours in the highest heaven.$hutaṃ te vāci hutam astu cakṣuṣi#Let it be an oblation unto thy speech, an oblation unto thine eye.$hutaṃ vijñāne hutam astu te bale#Offered to knowledge, may you have strength as an oblation.$śrotre prāṇe te hutaṃ prajāmṛtatve te#Your ears are like amrita. Your breath of life is like oblations. All beings are like amrita to you.$hutaṃ kāme ca hutam astu te#Obeisance to Kāma! Obeisance to you!$ |
anyabhāvas tadabhāvagamaka iṣṭaḥ kiṃ tv anyabhāva eva tadabhāvaḥ yathoktaṃ prāk tasya anyaasaṃsṛṣṭarūpasya kevalasya ekātmavyavasthitasya tadātmanā paricchedasya eva anyavyavacchedatvāt tasya kaivalyam aparasya vaikalyam iti tadanyabhāva tadanyapratipattir eva ca tadapratipattir iti anyathā tasya paricchedena tato anyasya avyavacchede tatpariccheda eva na syāt tadatadrūpayor avivekāt ya eṣa$anyathābhāvaḥ, being different, is held to be denotative of the negation of that thing; while abhāva, being different, is held to be denotative of the negation of that thing. It is not that he has a different sentiment, but that his feelings are quite different from those of the other persons. It is the non-existence of that. As already pointed out, it is of the nature of pure consciousness, unadulterated by anything else, and as such devoid of all tinge of modification; that is why it has been spoken of as of the nature of pure consciousness. The answer to this is provided in the following Text: As a matter of fact In fact, it is only when a thing subsists in the form of another thing that it distinguishes itself from all things else; so that what distinguishes one thing from another is always the Thing itself. The Kaivalya on the one hand, and the Vaikalyam on the other, these two being different from one another, constitute what is called vaikalyam, independence. The non-cognition of a thing consists only in the cognition of something other than itself; and it is this non-cognition that constitutes non-cognition. Otherwise i. e. if there is no definite cognition of one thing, then there would be no defining of another thing; and it would not be right to assert that there is a definite cognition of the other thing; as otherwise, there would be no defining of any other thing. then there would be no definite cognition of it at all. because there can be no distinction between the form of this and that which is not-this. | anyabhāvas tadabhāvagamaka iṣṭaḥ#anyathābhāvaḥ, being different, is held to be denotative of the negation of that thing; while abhāva, being different, is held to be denotative of the negation of that thing.$kiṃ tv anyabhāva#It is not that he has a different sentiment, but that his feelings are quite different from those of the other persons.$eva tadabhāvaḥ#It is the non-existence of that.$yathoktaṃ prāk tasya anyaasaṃsṛṣṭarūpasya kevalasya#As already pointed out, it is of the nature of pure consciousness, unadulterated by anything else, and as such devoid of all tinge of modification; that is why it has been spoken of as of the nature of pure consciousness. The answer to this is provided in the following Text: As a matter of fact$ekātmavyavasthitasya tadātmanā paricchedasya eva anyavyavacchedatvāt#In fact, it is only when a thing subsists in the form of another thing that it distinguishes itself from all things else; so that what distinguishes one thing from another is always the Thing itself.$tasya kaivalyam aparasya vaikalyam iti tadanyabhāva#The Kaivalya on the one hand, and the Vaikalyam on the other, these two being different from one another, constitute what is called vaikalyam, independence.$tadanyapratipattir eva ca tadapratipattir#The non-cognition of a thing consists only in the cognition of something other than itself; and it is this non-cognition that constitutes non-cognition.$iti anyathā tasya paricchedena tato anyasya avyavacchede#Otherwise i. e. if there is no definite cognition of one thing, then there would be no defining of another thing; and it would not be right to assert that there is a definite cognition of the other thing; as otherwise, there would be no defining of any other thing.$tatpariccheda eva na syāt#then there would be no definite cognition of it at all.$tadatadrūpayor avivekāt ya eṣa#because there can be no distinction between the form of this and that which is not-this.$ |
tadguṇāśrayayā bhaktyā bhajanīyapadāmbujam janayaty āśu vairāgyaṃ jñānaṃ yad brahmadarśanam yadāsya cittam artheṣu sameṣv indriyavṛttibhiḥ na vigṛhṇāti vaiṣamyaṃ priyam apriyam ity uta sa tadaivātmanātmānaṃ niḥsaṅgaṃ samadarśanam heyopādeyarahitam ārūḍhaṃ padam īkṣate jñānamātraṃ paraṃ brahma paramātmeśvaraḥ pumān dṛśyādibhiḥ pṛthag bhāvair bhagavān eka īyate etāvān eva yogena samagreṇeha yoginaḥ yujyate bhimato hy artho yad asaṅgas tu kṛtsnaśaḥ jñānam ekaṃ parācīnair indriyair brahma nirguṇam avabhāty artharūpeṇa bhrāntyā śabdādidharmiṇā yathā mahān ahaṃrūpas trivṛt pañcavidhaḥ svarāṭ$The lotus-like feet of the Lord should be resorted to with devotion based on his good qualities. The sight of Brahma swiftly generates non-attachment and knowledge. When ones mind is directed towards objects that are normal in the functioning of the senses, there occurs a state of cowardice. He does not discriminate that which is pleasant from that which is unpleasant, or that which is unequal from that which is pleasant. Through his own atman, he sees the atman, which is unattached and looks on everything equally. The word 'ārūḍa' is seen as devoid of what is to be acquired and what is to be abandoned. He is pure knowledge, the supreme brahman, the paramatman and the lord of all beings. The Blessed Lord is conceived as one, through such diverse realities as the perceptible and so forth. This is the full extent of yoga for a yogi. For it is possible that the meaning of the Bhima may not be attached to anything at all. With the senses that are confounded, one can obtain knowledge of the brahman, devoid of qualities. It appears in the form of an object, through illusion, as having sound etc. for its property. e. g. the Great Principle of Egoism is triplicate, i. e., fivefold and self-sovereign. | tadguṇāśrayayā bhaktyā bhajanīyapadāmbujam#The lotus-like feet of the Lord should be resorted to with devotion based on his good qualities.$janayaty āśu vairāgyaṃ jñānaṃ yad brahmadarśanam#The sight of Brahma swiftly generates non-attachment and knowledge.$yadāsya cittam artheṣu sameṣv indriyavṛttibhiḥ#When ones mind is directed towards objects that are normal in the functioning of the senses, there occurs a state of cowardice.$na vigṛhṇāti vaiṣamyaṃ priyam apriyam ity uta#He does not discriminate that which is pleasant from that which is unpleasant, or that which is unequal from that which is pleasant.$sa tadaivātmanātmānaṃ niḥsaṅgaṃ samadarśanam#Through his own atman, he sees the atman, which is unattached and looks on everything equally.$heyopādeyarahitam ārūḍhaṃ padam īkṣate#The word 'ārūḍa' is seen as devoid of what is to be acquired and what is to be abandoned.$jñānamātraṃ paraṃ brahma paramātmeśvaraḥ pumān#He is pure knowledge, the supreme brahman, the paramatman and the lord of all beings.$dṛśyādibhiḥ pṛthag bhāvair bhagavān eka īyate#The Blessed Lord is conceived as one, through such diverse realities as the perceptible and so forth.$etāvān eva yogena samagreṇeha yoginaḥ#This is the full extent of yoga for a yogi.$yujyate bhimato hy artho yad asaṅgas tu kṛtsnaśaḥ#For it is possible that the meaning of the Bhima may not be attached to anything at all.$jñānam ekaṃ parācīnair indriyair brahma nirguṇam#With the senses that are confounded, one can obtain knowledge of the brahman, devoid of qualities.$avabhāty artharūpeṇa bhrāntyā śabdādidharmiṇā#It appears in the form of an object, through illusion, as having sound etc. for its property.$yathā mahān ahaṃrūpas trivṛt pañcavidhaḥ svarāṭ#e. g. the Great Principle of Egoism is triplicate, i. e., fivefold and self-sovereign.$ |
śrīkavir nimim sā bhaktis trividhā āropasiddhā saṅgasiddhā svarūpasiddhā ca tatrāropasiddhā svato bhaktitvābhāvepi bhagavadarpaṇādinā bhaktitvaṃ prāptā karmādirūpā saṅgasiddhā svato bhaktitvābhāvepi tatparikaratayā saṃsthāpanena tatra bhāgavatān dharmān śikṣed gurvātmadaivataḥ bhp ity ādiprakaraṇeṣu sarvato manasosaṅgam bhp ity ādinā labdhatadantaḥpātā jñānakarmatadaṅgarūpā svarūpasiddhā cājñānādināpi tatprādurbhāve bhaktitvāvyabhicāriṇī sākṣāt tad anugatyātmā tadīyaśravaṇakīrtanādirūpā śravaṇaṃ kīrtanaṃ viṣṇoḥ page ity ādau viṣṇoḥ śravaṇaṃ viṣṇoḥ kīrtanam iti viśiṣṭasyaiva$Śrī Kavi conveys this to Nimi. This devotion is threefold. BS 146, 12f.: kam, ca - jiiänanipäd e m avyabhh-ro 'pikathyate, uip~ftakhyätautadvirodhat; tat% sati tad eva visayaayaaädhakam, vyartho 'vyabhicärah.1s 46, 6(?)-8.Vgl. SV ii, 62cd: nivartate hi mithyatvap iiqäjfiänäd ayatna- It is superimposed. Successful through attachment. It is also established in terms of its essential nature. Of these, though devotion is not by itself established as an imposition yet it is devotion on account of dedication etc. to the Lord. That which is attained, in the form of action and the rest. Even though she has no devotion of her own accord in consequence of being devoted to him, she does not feel any affection for him as a result of the service rendered by her attendants. By installing him there, one should learn the Bhāgavata-dharmas from the teacher, his own self and the deity. In such passages as Sarvatosanam mano, etc., (Bṛhadā. Upa. Iv. iv. ) we have the phrase sarvatosanam mano, attachment with the mind, ; and also in such passages as Manasañcbcbcbcbcbb That which has obtained the end of that is knowledge, action and a subsidiary matter. Established in their own form;established in their own form; i. e. they become established in their own form. (for reasons urged above); and none other (that would comprehend it),has till then been produced; hence, in the absence of any means of Com-prehension, it could not be comprehended (as urged).182. If there were no 'Idea,' then we could not, in any other way,explain the existence of objects; hence it is that after (the object hasbeen perceived), we form an idea (of the Idea) as the means of a rightnotion (of the perceived object).183. The mere fact of non-reppression by something else cannot lead And when that arises through ignorance, etc., it is not devoid of devotion directly towards it. The soul follows them in the form of hearing about them, glorifying them etc. Listening toi. e., singing the praises of Viṣṇu. In such passages as Page, etc., the mention of Viṣṇu is meant to be indicative of some distinction; e. g., in such passages as Viṣṇoḥ śravaṇaḥ, Viṣṇor kīrtanaḥ, Viṣṇorarth | śrīkavir nimim#Śrī Kavi conveys this to Nimi.$sā bhaktis trividhā#This devotion is threefold.$āropasiddhā#It is superimposed.$saṅgasiddhā#Successful through attachment.$svarūpasiddhā ca#It is also established in terms of its essential nature.$tatrāropasiddhā svato bhaktitvābhāvepi bhagavadarpaṇādinā bhaktitvaṃ#Of these, though devotion is not by itself established as an imposition yet it is devotion on account of dedication etc. to the Lord.$prāptā karmādirūpā#That which is attained, in the form of action and the rest.$saṅgasiddhā svato bhaktitvābhāvepi tatparikaratayā#Even though she has no devotion of her own accord in consequence of being devoted to him, she does not feel any affection for him as a result of the service rendered by her attendants.$saṃsthāpanena tatra bhāgavatān dharmān śikṣed gurvātmadaivataḥ bhp#By installing him there, one should learn the Bhāgavata-dharmas from the teacher, his own self and the deity.$ity ādiprakaraṇeṣu sarvato manasosaṅgam bhp ity ādinā#In such passages as Sarvatosanam mano, etc., (Bṛhadā. Upa. Iv. iv. ) we have the phrase sarvatosanam mano, attachment with the mind, ; and also in such passages as Manasañcbcbcbcbcbb$labdhatadantaḥpātā jñānakarmatadaṅgarūpā#That which has obtained the end of that is knowledge, action and a subsidiary matter.$svarūpasiddhā#Established in their own form;established in their own form; i. e. they become established in their own form.$cājñānādināpi tatprādurbhāve bhaktitvāvyabhicāriṇī sākṣāt tad#And when that arises through ignorance, etc., it is not devoid of devotion directly towards it.$anugatyātmā tadīyaśravaṇakīrtanādirūpā#The soul follows them in the form of hearing about them, glorifying them etc.$śravaṇaṃ kīrtanaṃ viṣṇoḥ#Listening toi. e., singing the praises of Viṣṇu.$page ity ādau viṣṇoḥ śravaṇaṃ viṣṇoḥ kīrtanam iti viśiṣṭasyaiva#In such passages as Page, etc., the mention of Viṣṇu is meant to be indicative of some distinction; e. g., in such passages as Viṣṇoḥ śravaṇaḥ, Viṣṇor kīrtanaḥ, Viṣṇorarth$ |
chandohamabhimukhaṃ khī caiva upacchandohaṃ sudurjayā dūraṅgameti melāyāṃ acalasyopamelakam śmaśānaṃ sādhumatiścaiva dharmameghopaśmaśānakam śrīherukamabhiścārya eṣā adhyātmabhūmayaḥ atheti sarvaprayogakathanānantaram aparaṃ pravakṣyāmi kiṃ tadityāha bhūmi pīṭhādiyoginīti pīṭhamādiryeṣāṃ tāni pīṭhādīnyupapīṭhādīni sthānāni bhūmaya eva pīṭhādīni dvitīyālopāt yoginīti yoginīnām aṅgāṅgamiti aṅgaṃ karādi tasyāṅgaṃ parvādi śiro rupaskandhaḥ balā vedanādayaḥ bhūmipīṭhādiskandhādyātmakaṃ śrīherukasyāṅgāṅgam sarvāṅgamupāyabhūtaṃ pravakṣyāmīti sambandhaḥ upapīṭhameva papīṭha mukāralopāt$Chhandoham, Abhidham, Abhidharmasamuccam. I am Upacchanda. I am extremely difficult to vanquish. The distance between Mt. Meru and Sumeru is the same as that between Mt. Meru and Sumeru. The charnel ground is the good genius, And the cloud of Dharma is the peace and tranquility. Śrī Herukāmabhi interprets this as the spiritual level. The particle atha follows the explanation of all the preparations. I will tell you something else. What is that? The bhūmi. Pīṭhādyayoginī, the female devotee of the pedestal and such other things. Bed and the rest stands for such places as the seat, the sitting place and so forth. The bhāmis themselves. The same holds for benches and so on, by mentioning a second time. Yoginī stands for the Yoginīs. 13);—inŚuddhikaumudī (p.336);—and in Yatidharmasaṅgraha (p.53.)Vaśiṣṭha (6.19).—‘Such is the purification ordained for householders; it is double this for students, treble for hermits, but quadruple for ascetics.’Viṣṇu (60.26).—‘Such is the purification ordained for householders; it is double for students, treble for hermits and quadruple for ascetics.’(Verse 138 of others.)This verse is quoted in Parāśaramādhava (Ācāra, p. Aṅgāṅgam, limbs of the body. Aṅgama part of the body, e. g., the hand and so forth. The limbs of these are the joints and so forth. The head is the aggregate of matter. The Powers are the feelings, etc. It consists of aggregates like the soles of the feet, etc. Aṅgas of Śrīheruka. this has to be construed with I am going to describe that which forms the means in its entire form. The side-chair is the same as the bench; Because of the omission of the syllable mu. | chandohamabhimukhaṃ khī#Chhandoham, Abhidham, Abhidharmasamuccam.$caiva upacchandohaṃ sudurjayā#I am Upacchanda. I am extremely difficult to vanquish.$dūraṅgameti melāyāṃ acalasyopamelakam#The distance between Mt. Meru and Sumeru is the same as that between Mt. Meru and Sumeru.$śmaśānaṃ sādhumatiścaiva dharmameghopaśmaśānakam#The charnel ground is the good genius, And the cloud of Dharma is the peace and tranquility.$śrīherukamabhiścārya eṣā adhyātmabhūmayaḥ#Śrī Herukāmabhi interprets this as the spiritual level.$atheti sarvaprayogakathanānantaram#The particle atha follows the explanation of all the preparations.$aparaṃ pravakṣyāmi#I will tell you something else.$kiṃ tadityāha bhūmi#What is that? The bhūmi.$pīṭhādiyoginīti#Pīṭhādyayoginī, the female devotee of the pedestal and such other things.$pīṭhamādiryeṣāṃ tāni pīṭhādīnyupapīṭhādīni sthānāni#Bed and the rest stands for such places as the seat, the sitting place and so forth.$bhūmaya eva#The bhāmis themselves.$pīṭhādīni dvitīyālopāt#The same holds for benches and so on, by mentioning a second time.$yoginīti yoginīnām#Yoginī stands for the Yoginīs.$aṅgāṅgamiti#Aṅgāṅgam, limbs of the body.$aṅgaṃ karādi#Aṅgama part of the body, e. g., the hand and so forth.$tasyāṅgaṃ parvādi#The limbs of these are the joints and so forth.$śiro rupaskandhaḥ#The head is the aggregate of matter.$balā vedanādayaḥ#The Powers are the feelings, etc.$bhūmipīṭhādiskandhādyātmakaṃ#It consists of aggregates like the soles of the feet, etc.$śrīherukasyāṅgāṅgam#Aṅgas of Śrīheruka.$sarvāṅgamupāyabhūtaṃ pravakṣyāmīti sambandhaḥ#this has to be construed with I am going to describe that which forms the means in its entire form.$upapīṭhameva papīṭha#The side-chair is the same as the bench;$mukāralopāt#Because of the omission of the syllable mu.$ |
pratibandhaabhāvāt kuto agnyabhāve dhūmo na asti ity arthād vyatirekasiddhiḥ tathā vaidharmyeṇa abhāvaasiddher anvayasmṛtiḥ tasmād dṛṣṭāntena ayam eva yathoktasvabhāvapratibandhaḥ pradarśyate ekasadbhāve anyasya prasiddhyartham tadabhāve asambhavāt hetusvabhāvaabhāvo ataḥ pratiṣedhe ca kasyacit tāv eva hi nivartamānau svapratibaddhaṃ nivartayata iti kasyacid arthasya pratiṣedham api sādhayitukāmena hetor vyāpakasya vā svabhāvasya nivṛttir hetutvena ākhyeyā apratibandhe hi katham ekasya nivṛttir anyasya nivṛttiṃ sādhayet yuktaupalabhasya tasya ca anupalambhanam pratiṣedhahetuḥ pratiṣedhaviṣayavyavahārahetus tadhetur ity$Because there is no obstruction to it. In the absence of fire, how can there be smoke? The negative concomitance is established. Hence, it is by way of illustration that the Naiyāyikas recollect the relation of universal concomitance obtaining between a word and its meaning. What is meant to be shown now is the Invariable Concomitance of the above-mentioned character. if only one person is there; In order to establish others. This has been added with a view to preclude the notion that what is laid down in the present text is meant to be taken literally; Because it is impossible in the absence of these conditions. For this reason, the nature of a cause does not belong to something when there is negation. In fact, when these two cease to exist, what is bound up with them ceases; as has been declared in the following words of Bhartṛharis Śloka-vārttika Upanisad (I. iv. In order to establish the fact of the Reason being too wide, he proceeds to prove the denial of the Thing meant by it; and then proceeds to adduce a further proof in support of this. Or, the cessation of its own nature may be put forward as the Reason. If there were no obstacle, how could it be? The cessation of one thing would accomplish the cessation of another thing. It is the non-perception of that which is perceptible in an appropriate manner. Reasons for refutation, i. e. Reasons for refutation. Tadhetuḥ, i. e. the cause of being spoken of as pertaining to what is prohibited. | pratibandhaabhāvāt#Because there is no obstruction to it.$kuto agnyabhāve dhūmo na asti ity arthād vyatirekasiddhiḥ tathā#In the absence of fire, how can there be smoke? The negative concomitance is established.$vaidharmyeṇa abhāvaasiddher anvayasmṛtiḥ tasmād dṛṣṭāntena ayam#Hence, it is by way of illustration that the Naiyāyikas recollect the relation of universal concomitance obtaining between a word and its meaning.$eva yathoktasvabhāvapratibandhaḥ pradarśyate#What is meant to be shown now is the Invariable Concomitance of the above-mentioned character.$ekasadbhāve#if only one person is there;$anyasya prasiddhyartham#In order to establish others. This has been added with a view to preclude the notion that what is laid down in the present text is meant to be taken literally;$tadabhāve asambhavāt#Because it is impossible in the absence of these conditions.$hetusvabhāvaabhāvo ataḥ pratiṣedhe ca kasyacit#For this reason, the nature of a cause does not belong to something when there is negation.$tāv eva hi nivartamānau svapratibaddhaṃ nivartayata iti kasyacid#In fact, when these two cease to exist, what is bound up with them ceases; as has been declared in the following words of Bhartṛharis Śloka-vārttika Upanisad (I. iv.$arthasya pratiṣedham api sādhayitukāmena hetor vyāpakasya#In order to establish the fact of the Reason being too wide, he proceeds to prove the denial of the Thing meant by it; and then proceeds to adduce a further proof in support of this.$vā svabhāvasya nivṛttir hetutvena ākhyeyā#Or, the cessation of its own nature may be put forward as the Reason.$apratibandhe hi katham#If there were no obstacle, how could it be?$ekasya nivṛttir anyasya nivṛttiṃ sādhayet#The cessation of one thing would accomplish the cessation of another thing.$yuktaupalabhasya tasya ca anupalambhanam#It is the non-perception of that which is perceptible in an appropriate manner.$pratiṣedhahetuḥ#Reasons for refutation, i. e. Reasons for refutation.$pratiṣedhaviṣayavyavahārahetus tadhetur ity#Tadhetuḥ, i. e. the cause of being spoken of as pertaining to what is prohibited.$ |
viprādyā dadhimukhyāstu brahmarūpaṃ yajanti te hemaśailaś ca dyutimān puṣpavāṃs tathā kuśeśayo hariḥ śailo varṣārthaṃ mandarācalaḥ veṣṭito yaṃ ghṛtodena krauñcadvīpena so pyatha krauñceśvarāḥ dyutimataḥ putrāstannāmavarṣakāḥ kuśalo manonugaścoṣṇaḥ pradhāno thāndhakārakaḥ muniś ca dundubhiḥ sapta sapta śailāś ca krauñcaś ca vāmnaś caiva devavṛt puṇḍarīkaś ca dundubhirdviguṇo mithaḥ dvīpā dvīpeṣu ye śailā yathā dvīpāni te tathā puṣkarāḥ puṣkalā viprādayo harim yajanti krauñcadvīpastu dadhimaṇḍodakāvṛtaḥ saṃvṛtaḥ śākadvīpena havyācchākeśvarāḥ sutāḥ jaladaś ca kumāraś ca sukumāro maṇīvakaḥ$The brāhmaṇas and others having curds as the chief part, worship in the form of Brahman. There is the golden mountain, Dyutiman and Pushpavan. Hari made the mountains Kusheshaya and Mandara, meant for the rainwater to shower down. This Krauncha-dvīpa is encircled by the Ghṛtoda. 465 Therefore, in this way, there is not self-awareness.Since it does not exist, what is characterized by what? $97.Furthermore, that characteristic (laksana) would exist either as [something] distinct (bhedena) from the object characterized (laksya) or as [something] not distinct (abhedena) [from it].466 Of those [two 465 On the smrtyupasthānas, see especially Schmithausen 1976; on their application within Mahāyāna, pp.259ff.; on tathatā representing the content of the initial insight of the spiritual experience of Mahāyānist liberation and its integration into the structure of the four concentrations of awareness, cf.p. The sons of Dyutimat were Krauñceśvaras and the countries were named after them. They are kuśala, manonuga, uṣṇa, pradhāna, and Andhakāraka. Muni and Dundubhi. There are seven mountains each. The Krauncha and the Vamana. Devavṛt, puṅkṣārika and dundubhi. Double each of the above. There are mountains in the islands, but they are like the islands themselves. puṣkarāḥ, puṣkalāḥ. Brāhmaṇas and the rest. To Hari. The Brāhmaṇa and the rest. i. e., those learned in the Veda, who are desirous of obtaining a knowledge of the true meaning of Vedic texts. Original textsi. e., treatises on Krounchadvipa is surrounded by the waters of the ocean of curds. It is surrounded by Śākadvīpa. The sons of Havya are the rulers of Śākadvīpa. . There will also be Jalada, Kumāra, Sukumāra, and Maṇīvaka. | viprādyā dadhimukhyāstu brahmarūpaṃ yajanti te#The brāhmaṇas and others having curds as the chief part, worship in the form of Brahman.$hemaśailaś ca dyutimān puṣpavāṃs tathā#There is the golden mountain, Dyutiman and Pushpavan.$kuśeśayo hariḥ śailo varṣārthaṃ mandarācalaḥ#Hari made the mountains Kusheshaya and Mandara, meant for the rainwater to shower down.$veṣṭito yaṃ ghṛtodena krauñcadvīpena so pyatha#This Krauncha-dvīpa is encircled by the Ghṛtoda.$krauñceśvarāḥ dyutimataḥ putrāstannāmavarṣakāḥ#The sons of Dyutimat were Krauñceśvaras and the countries were named after them.$kuśalo manonugaścoṣṇaḥ pradhāno thāndhakārakaḥ#They are kuśala, manonuga, uṣṇa, pradhāna, and Andhakāraka.$muniś ca dundubhiḥ sapta sapta śailāś ca#Muni and Dundubhi. There are seven mountains each.$krauñcaś ca vāmnaś caiva#The Krauncha and the Vamana.$devavṛt puṇḍarīkaś ca dundubhirdviguṇo mithaḥ#Devavṛt, puṅkṣārika and dundubhi. Double each of the above.$dvīpā dvīpeṣu ye śailā yathā dvīpāni te tathā#There are mountains in the islands, but they are like the islands themselves.$puṣkarāḥ puṣkalā#puṣkarāḥ, puṣkalāḥ.$viprādayo harim#Brāhmaṇas and the rest. To Hari. The Brāhmaṇa and the rest. i. e., those learned in the Veda, who are desirous of obtaining a knowledge of the true meaning of Vedic texts. Original textsi. e., treatises on$yajanti krauñcadvīpastu dadhimaṇḍodakāvṛtaḥ#Krounchadvipa is surrounded by the waters of the ocean of curds.$saṃvṛtaḥ śākadvīpena havyācchākeśvarāḥ sutāḥ#It is surrounded by Śākadvīpa. The sons of Havya are the rulers of Śākadvīpa.$jaladaś ca kumāraś ca sukumāro maṇīvakaḥ#. There will also be Jalada, Kumāra, Sukumāra, and Maṇīvaka.$ |
sṛjadastā dhṛṣatā didyumasmai svāyāṃ devo duhitari tviṣiṃ dhāt sva ā yastubhyaṃ dama ā vibhāti namo vā dāśāduśato anu dyūn vardho agne vayo asya dvibarhā yāsad rāyā sarathaṃ yaṃ junāsi agniṃ viśvā abhi pṛkṣaḥ sacante samudraṃ na sravataḥ sapta yahvīḥ na jāmibhirvi cikite vayo no vidā deveṣu pramatiṃ cikitvān ā yadiṣe nṛpatiṃ teja ānaṭ chuci reto niṣiktaṃ dyaurabhīke agniḥ śardhamanavadyaṃ yuvānaṃ svādhyaṃ janayat sūdayacca mano na yo dhvanaḥ sadya etyekaḥ satrā sūro vasva īśe rājānā mitrāvaruṇā supāṇī goṣu priyamamṛtaṃ rakṣamāṇā mā no agne sakhyā pitryāṇi pra marṣiṣṭhā abhi viduṣ kaviḥ san$May the god bestow upon his own daughter [] a vigorous arrow, That it may shine forth for him when he is persecuted. The home that shines for thee, Or reverence from the servant, eager in the days of old; Strengthen his life, O Agni, with thy two bay steeds; With wealth let it go to the man whom thou dost yoke with a chariot. To Agni go all the drops of Soma, Like seven impetuous rivers flowing into the sea; He shall not be seen by his fellows, He hath known our age, he who hath thought on the gods; When thou didst send the brilliance to the ruler, The pure seed poured out for the son of Durbhai; Agni begot and destroyed a host, blameless, young, easy to slay. Thou that goest at once like thought and sound, Alone, ever the sun, thou art lord of wealth; The Kings, Mitra and Varuna, fair of hand, Preserving the dear ambrosia for the kine. O Agni, do thou not with thy friend forsake our offerings to the fathers; Being wise, do thou regard them. | sṛjadastā dhṛṣatā didyumasmai svāyāṃ devo duhitari tviṣiṃ dhāt#May the god bestow upon his own daughter [] a vigorous arrow, That it may shine forth for him when he is persecuted.$sva ā yastubhyaṃ dama ā vibhāti namo vā dāśāduśato anu dyūn#The home that shines for thee, Or reverence from the servant, eager in the days of old;$vardho agne vayo asya dvibarhā yāsad rāyā sarathaṃ yaṃ junāsi#Strengthen his life, O Agni, with thy two bay steeds; With wealth let it go to the man whom thou dost yoke with a chariot.$agniṃ viśvā abhi pṛkṣaḥ sacante samudraṃ na sravataḥ sapta yahvīḥ#To Agni go all the drops of Soma, Like seven impetuous rivers flowing into the sea;$na jāmibhirvi cikite vayo no vidā deveṣu pramatiṃ cikitvān#He shall not be seen by his fellows, He hath known our age, he who hath thought on the gods;$ā yadiṣe nṛpatiṃ teja ānaṭ chuci reto niṣiktaṃ dyaurabhīke#When thou didst send the brilliance to the ruler, The pure seed poured out for the son of Durbhai;$agniḥ śardhamanavadyaṃ yuvānaṃ svādhyaṃ janayat sūdayacca#Agni begot and destroyed a host, blameless, young, easy to slay.$mano na yo dhvanaḥ sadya etyekaḥ satrā sūro vasva īśe#Thou that goest at once like thought and sound, Alone, ever the sun, thou art lord of wealth;$rājānā mitrāvaruṇā supāṇī goṣu priyamamṛtaṃ rakṣamāṇā#The Kings, Mitra and Varuna, fair of hand, Preserving the dear ambrosia for the kine.$mā no agne sakhyā pitryāṇi pra marṣiṣṭhā abhi viduṣ kaviḥ san#O Agni, do thou not with thy friend forsake our offerings to the fathers; Being wise, do thou regard them.$ |
manasā nirmame rudro vimānaṃ ca suśobhanam darśayāmāsa ca tadā devodyānamanuttamam haimavatyāḥ svayaṃ devaḥ sanandī parameśvaraḥ kṣetrasyāsya ca māhātmyam avimuktasya śaṅkaraḥ uktavānparameśānaḥ pārvatyāḥ prītaye bhavaḥ praphullanānāvidhagulmaśobhitaṃ latāpratānādimanoharaṃ bahiḥ virūḍhapuṣpaiḥ paritaḥ priyaṅgubhiḥ supuṣpitaiḥ kaṇṭakitaiś ca ketakaiḥ tamālagulmairnicitaṃ sugandhibhir nikāmapuṣpairvakulaiś ca sarvataḥ aśokapunnāgaśataiḥ supuṣpitair dvirephamālākulapuṣpasaṃcayaiḥ kvacit praphullāmbujareṇubhūṣitair vihaṅgamaiś cānukalapraṇādibhiḥ vināditaṃ sārasacakravākaiḥ pramattadātyūhavaraiś ca sarvataḥ kvacicca kekārutanāditaṃ śubhaṃ kvacicca kāraṇḍavanādanāditam kvacicca mattālikulākulīkṛtaṃ madākulābhir bhramarāṅganādibhiḥ$Using his mind, Rudra created an extremely beautiful vimana. He showed them the supreme grove of the gods. In the Himalayas, the supreme god is himself present there, with Nandi. The greatness of this holy place Avimukta. "12-13. The Invariable Concomitance of two general objects is recog- For the sake of Parvatis pleasure, Parameshtanu Bhava spoke these words. It was adorned with various kinds of flowering shrubs, and it was pleasant with creepers spreading outside. All around, there were clumps of eranda flowers and blossoming priyangus. There were thorny ketakas. It was covered everywhere with fragrant tamāla shrubs and vakula trees with desirable flowers. "suggests only this much: that is said to be an ""effect"" which is to be ac-"complished by the action of an agent, and not that which is consequentialto an insentient cause'. On this point, Saivites differ from Buddhists, forwhom the inevitable priority and posteriority of cause and effect demon- of the ideal of non-violence even for such people as were unable to comeup to it in their daily lives. There were hundreds of flowering aśoka and punnāga trees, And heaps of blossoms interspersed with the garlands of bees. In some places, they are decorated with the pollen of blooming lotuses and there are birds that call out in soft tones. Lambert Schmithausenzweier Gruppen von Erkenntnissen - Erkenntnisse, bei denen keinpositiver Irrtum möglich ist und die somit absolut transparentsind, und Erkenntnisse, bei denen positiver Irrtum möglich istund die somit höchstens beschränkt transparent sind - hat, undinwiefern sie den von der Mimämsä gestellten Anforderungengenügt, wird sich bei der Besprechung der dritten Lehre zeigen.Bevor wir jedoch zu dieser übergehen, wollen wir uns der Irrtumstheorie, in deren Zusammenhang die zweite Lehre steht, zuwenden, There were the calls of cranes and chakravakas. Everywhere, there were the best of crazy datyuhas. In one place there was the auspicious sound of the Kekā's call, and in another the Kāraṇòa's call. In some places it is infested by swarms of intoxicated bees, and in others by female bees beside themselves with giddiness. | manasā nirmame rudro vimānaṃ ca suśobhanam#Using his mind, Rudra created an extremely beautiful vimana.$darśayāmāsa ca tadā devodyānamanuttamam#He showed them the supreme grove of the gods.$haimavatyāḥ svayaṃ devaḥ sanandī parameśvaraḥ#In the Himalayas, the supreme god is himself present there, with Nandi.$kṣetrasyāsya ca māhātmyam avimuktasya śaṅkaraḥ#The greatness of this holy place Avimukta.$uktavānparameśānaḥ pārvatyāḥ prītaye bhavaḥ#For the sake of Parvatis pleasure, Parameshtanu Bhava spoke these words.$praphullanānāvidhagulmaśobhitaṃ latāpratānādimanoharaṃ bahiḥ#It was adorned with various kinds of flowering shrubs, and it was pleasant with creepers spreading outside.$virūḍhapuṣpaiḥ paritaḥ priyaṅgubhiḥ supuṣpitaiḥ kaṇṭakitaiś ca ketakaiḥ#All around, there were clumps of eranda flowers and blossoming priyangus. There were thorny ketakas.$tamālagulmairnicitaṃ sugandhibhir nikāmapuṣpairvakulaiś ca sarvataḥ#It was covered everywhere with fragrant tamāla shrubs and vakula trees with desirable flowers.$aśokapunnāgaśataiḥ supuṣpitair dvirephamālākulapuṣpasaṃcayaiḥ#There were hundreds of flowering aśoka and punnāga trees, And heaps of blossoms interspersed with the garlands of bees.$kvacit praphullāmbujareṇubhūṣitair vihaṅgamaiś cānukalapraṇādibhiḥ#In some places, they are decorated with the pollen of blooming lotuses and there are birds that call out in soft tones.$vināditaṃ sārasacakravākaiḥ pramattadātyūhavaraiś ca sarvataḥ#There were the calls of cranes and chakravakas. Everywhere, there were the best of crazy datyuhas.$kvacicca kekārutanāditaṃ śubhaṃ kvacicca kāraṇḍavanādanāditam#In one place there was the auspicious sound of the Kekā's call, and in another the Kāraṇòa's call.$kvacicca mattālikulākulīkṛtaṃ madākulābhir bhramarāṅganādibhiḥ#In some places it is infested by swarms of intoxicated bees, and in others by female bees beside themselves with giddiness.$ |
atibahubhayeṣu nirbhayaḥ plavanena sāgara x x x iha tarati vā naro na vā stotramayam idam upetya tu te plavanaṃ taranti niyataṃ bhavārṇavam x x x x x x x x x x prāpayasi kim u śubhair vacanaiḥ samabhiṣtuvantam akhilena cetasā pratigṛhyatām tad anukampayā mama sacarācare jagati nāsti tava guṇasamaḥ kuto dhikaḥ pūrṇam iva śaśinam abhyuditaṃ na hi x x sti tava paśyatāṃ mukham savitṛprabhābhir iva merur x x m api samucchrayas tava svāṅśubhir adhikataro dyutimān bahudoṣavanty api manāṃsi x x x x prāṇidehinām$He is fearless amidst the most dangerous things. By leaping over the sea. Does a man cross over here, or does he not? This is a hymn of praise and I will accept it. Having said this, he joined his hands in salutation and pronounced benedictions over the immensely energetic Vishvamitra. They cross the boundless ocean of saṃsāric existence By means of a raft. And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits to depart from him. What is the point of speaking pleasant words to you? The king replied, I have been defeated by my enemies and I do not deserve to be alive any more. He was full of devotion and wholeheartedly devoted to you. Please accept it out of compassion for me. It does not exist in the world with its movable and immovable objects. Where can there be a better one, equal to you in good qualities? He is like the full moon that has arisen. While you look on, your face will not be reddened by the rays of the sun. Just as Mount Meru is illuminated by the rays of the sun. Even your height is infinitely greater than even the smallest chariot that can go anywhere in the universe. He is more resplendent than his own rays. Though the minds are full of many vices, Among living beings, embodied;i. e., sentient beings endowed with a body;those endowed with consciousness;those endowed with consciousness;those endowed with consciousness;those endowed with consciousness;those endowed with consciousness;those endowed | atibahubhayeṣu nirbhayaḥ#He is fearless amidst the most dangerous things.$plavanena sāgara x x x#By leaping over the sea.$iha tarati vā naro na vā#Does a man cross over here, or does he not?$stotramayam idam upetya tu te#This is a hymn of praise and I will accept it. Having said this, he joined his hands in salutation and pronounced benedictions over the immensely energetic Vishvamitra.$plavanaṃ taranti niyataṃ bhavārṇavam#They cross the boundless ocean of saṃsāric existence By means of a raft.$x x x x x x x x x x#And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits to depart from him.$prāpayasi kim u śubhair vacanaiḥ#What is the point of speaking pleasant words to you? The king replied, I have been defeated by my enemies and I do not deserve to be alive any more.$samabhiṣtuvantam akhilena cetasā#He was full of devotion and wholeheartedly devoted to you.$pratigṛhyatām tad anukampayā mama#Please accept it out of compassion for me.$sacarācare jagati nāsti#It does not exist in the world with its movable and immovable objects.$tava guṇasamaḥ kuto dhikaḥ#Where can there be a better one, equal to you in good qualities?$pūrṇam iva śaśinam abhyuditaṃ#He is like the full moon that has arisen.$na hi x x sti tava paśyatāṃ mukham#While you look on, your face will not be reddened by the rays of the sun.$savitṛprabhābhir iva merur#Just as Mount Meru is illuminated by the rays of the sun.$x x m api samucchrayas tava#Even your height is infinitely greater than even the smallest chariot that can go anywhere in the universe.$svāṅśubhir adhikataro dyutimān#He is more resplendent than his own rays.$bahudoṣavanty api manāṃsi#Though the minds are full of many vices,$x x x x prāṇidehinām#Among living beings, embodied;i. e., sentient beings endowed with a body;those endowed with consciousness;those endowed with consciousness;those endowed with consciousness;those endowed with consciousness;those endowed with consciousness;those endowed$ |
utpāditā mahātmānaḥ putrā brahmarṣayaḥ purā purāṇābhyām ṛṣibhyāṃ tu mitreṇa varuṇena ca vasiṣṭho tha tathāgastyo barhiṣadbhis tathaiva ca kakṣīvān ārṣṭiṣeṇaś ca puruṣaḥ kakṣa eva ca māmateyasya vai putrā gautamasyātmajāḥ smṛtāḥ vatsapriyaś ca bhagavān sthūlaraśmis tathākṣaṇiḥ gautamasyaiva tanayā ye dāsyāṃ janitā hy uta kapiṃjalādo brahmarṣiś caṇḍālyām udapadyata vainateyas tathā pakṣī turyāyāṃ ca vasiṣṭhataḥ prasādāc ca vasiṣṭhasya śulkābhyupagamena ca adṛśyantyāḥ pitā vaiśyo nāmnā citramukhaḥ purā brāhmaṇatvam anuprāpto brahmarṣitvaṃ ca kaurava vaiśyaś citramukhaḥ kanyāṃ vasiṣṭhatanayasya vai śubhāṃ prādād yato jāto brahmarṣis tu parāśaraḥ tathaiva dāśakanyāyāṃ satyavatyāṃ mahān ṛṣiḥ$In ancient times, she gave birth to great-souled brahmana rishis as her sons. There were the ancient rishis, Mitra and Varuna. So also Vasiṣṭha, Agastya and Barhiṣat. Kakṣīvān, Āṛṣṭiṣeṇa, Puruṣa and Kakṣa. Māmatīyas sons are known to be the sons of Gautama. The illustrious Vatsapriya, Sthularashmi and Akshani are there. 3" In the Päli version, the evaluation of Lhe two persons, cunTrar)' to their enumeraTion, ~tans with Lhe person (0 becensured (see p, 154 with fn. 22). but in the SarväsLiväda version Lhe sequence in the evaluation is the same as inlhe enumeration: T vol. 1: 42Ic6-7: ~=fil!..A. ~f~ ~-'Ff~ ~f~1If I@>Ff~lf ~>F~Dill, etc.; The sons of Goutamas were those who had been born from a slave girl. The Brahmarshi Kapiñjalāda was born of Caṇḍālī. Vainateya and Pakṣi. Vasiṣṭha in the fourth. This is because of Vasishthas favours and because he agreed to accept a bride price. In earlier times, Adrishyantis father was a vaishya named Chitramukha. be cognisant of the omniscience of his predecessor). For he who is himselfnon-omniscient could never recognise another person to be omniscient.136. He by whom the omniscient Person could not be recognised,-how could such a person have any idea of the authenticity of hisassertions? (For these would be) to him just like the assertion of any other O Kourava! He obtained the status of a brahmana and became a brahmarshi. There was a vaishya named Chitramukha. He desired to obtain the daughter of Vashishthas son. The brahmarshi Parashara was born from that and bestowed good fortune on him. Through Satyavati, the daughter of a fisherman, the great rishi had a son. | utpāditā mahātmānaḥ putrā brahmarṣayaḥ purā#In ancient times, she gave birth to great-souled brahmana rishis as her sons.$purāṇābhyām ṛṣibhyāṃ tu mitreṇa varuṇena ca#There were the ancient rishis, Mitra and Varuna.$vasiṣṭho tha tathāgastyo barhiṣadbhis tathaiva ca#So also Vasiṣṭha, Agastya and Barhiṣat.$kakṣīvān ārṣṭiṣeṇaś ca puruṣaḥ kakṣa eva ca#Kakṣīvān, Āṛṣṭiṣeṇa, Puruṣa and Kakṣa.$māmateyasya vai putrā gautamasyātmajāḥ smṛtāḥ#Māmatīyas sons are known to be the sons of Gautama.$vatsapriyaś ca bhagavān sthūlaraśmis tathākṣaṇiḥ#The illustrious Vatsapriya, Sthularashmi and Akshani are there.$gautamasyaiva tanayā ye dāsyāṃ janitā hy uta#The sons of Goutamas were those who had been born from a slave girl.$kapiṃjalādo brahmarṣiś caṇḍālyām udapadyata#The Brahmarshi Kapiñjalāda was born of Caṇḍālī.$vainateyas tathā pakṣī turyāyāṃ ca vasiṣṭhataḥ#Vainateya and Pakṣi. Vasiṣṭha in the fourth.$prasādāc ca vasiṣṭhasya śulkābhyupagamena ca#This is because of Vasishthas favours and because he agreed to accept a bride price.$adṛśyantyāḥ pitā vaiśyo nāmnā citramukhaḥ purā#In earlier times, Adrishyantis father was a vaishya named Chitramukha.$brāhmaṇatvam anuprāpto brahmarṣitvaṃ ca kaurava#O Kourava! He obtained the status of a brahmana and became a brahmarshi.$vaiśyaś citramukhaḥ kanyāṃ vasiṣṭhatanayasya vai#There was a vaishya named Chitramukha. He desired to obtain the daughter of Vashishthas son.$śubhāṃ prādād yato jāto brahmarṣis tu parāśaraḥ#The brahmarshi Parashara was born from that and bestowed good fortune on him.$tathaiva dāśakanyāyāṃ satyavatyāṃ mahān ṛṣiḥ#Through Satyavati, the daughter of a fisherman, the great rishi had a son.$ |
laghu rucyāgnijananaṃ dadyān māṣādipūraṇam madhuraṃ madhurāmlaṃ tat tad eva prakaroti ca kaphaprakopajananaṃ cāṇakyaṃ pūraṇaṃ smṛtam veṅgaṇī bhā godhūmacūrṇadhanaveṣṭitamāṣamudgapiṣṭaṃ supakvam iti veṣṭanikā vadanti tāṃ bhakṣayed atibalāṃ labhate ramate manuṣyas tailena vā saha ghṛtena sugandhinā vā tāvad vargo tra bhakṣyāṇo ṇāṃ svadate sādhyate pi ca uṣṇoṣṇāḥ sarpiṣā snātā yāvac cāṅgārapācitāḥ guḍagodhūmayor miśraṃ tailapakvānnabhakṣaṇam karoti śleṣmapittaṃ ca mārutaṃ cāpakarṣati tailavaḍiyā bhā$de dag gis gnas par byed pa dan 1 'jig rten pa dan 1[3J'jig rten + las 'das pali chos dge ba don dan ldanpa gan dan gan dag yid la byed par 'dod pade dag yid la byed par 'gyur tede dan Filling with black gram etc. would give lightness, appetite and stimulate the power of digestion. The sweet taste produces the sweet taste and the sour taste produces the sour taste. Canakya generates the deranged Kapha and fills up the cavity of the mouth. Veṅganī, Bhā, Vegetable soup prepared out of pulverised wheat flour or decoction of masha or green gram should be made to a paste by adding the powders of all the above mentioned drugs. This is what is called sukshma-gupta according to the Veshta-nika method of preparation. [] Now we shall expound the chapter "Ap If one eats this, one obtains extremely strong semen and can have intercourse. The patient should be made to drink a potion consisting of oil or clarified butter, or of the drugs of the Kakolyadi group mixed with perfumed water. So much for the category of those who deserve to be eaten, and so much for the category of those who do not deserve to be eaten: this is the group of those who deserve to be eaten. It is tasted and consumed. The body of the patient should then be washed with tepid clarified butter until suppuration would set in. One should eat food cooked with sesame oil mixed with molasses and wheat. par~?rtlinpamrnahSohhate parürfharn drahlzyäl~rrlio' I p a k ~ ~c5lporsukavihfiriaSCU). It subdues the deranged Vayu and Pitta, generates Kapha and tends to increase the slimy secretions in the cavity of the mouth. It's made of sesame oil, soaked in a decoction of the fragrant root of long pepper. | laghu rucyāgnijananaṃ dadyān māṣādipūraṇam#Filling with black gram etc. would give lightness, appetite and stimulate the power of digestion.$madhuraṃ madhurāmlaṃ tat tad eva prakaroti ca#The sweet taste produces the sweet taste and the sour taste produces the sour taste.$kaphaprakopajananaṃ cāṇakyaṃ pūraṇaṃ smṛtam#Canakya generates the deranged Kapha and fills up the cavity of the mouth.$veṅgaṇī bhā#Veṅganī, Bhā,$godhūmacūrṇadhanaveṣṭitamāṣamudgapiṣṭaṃ supakvam iti veṣṭanikā vadanti#Vegetable soup prepared out of pulverised wheat flour or decoction of masha or green gram should be made to a paste by adding the powders of all the above mentioned drugs. This is what is called sukshma-gupta according to the Veshta-nika method of preparation. [] Now we shall expound the chapter "Ap$tāṃ bhakṣayed atibalāṃ labhate ramate#If one eats this, one obtains extremely strong semen and can have intercourse.$manuṣyas tailena vā saha ghṛtena sugandhinā vā#The patient should be made to drink a potion consisting of oil or clarified butter, or of the drugs of the Kakolyadi group mixed with perfumed water.$tāvad vargo tra bhakṣyāṇo ṇāṃ#So much for the category of those who deserve to be eaten, and so much for the category of those who do not deserve to be eaten: this is the group of those who deserve to be eaten.$svadate sādhyate pi ca#It is tasted and consumed.$uṣṇoṣṇāḥ sarpiṣā snātā yāvac cāṅgārapācitāḥ#The body of the patient should then be washed with tepid clarified butter until suppuration would set in.$guḍagodhūmayor miśraṃ tailapakvānnabhakṣaṇam#One should eat food cooked with sesame oil mixed with molasses and wheat.$karoti śleṣmapittaṃ ca mārutaṃ cāpakarṣati#It subdues the deranged Vayu and Pitta, generates Kapha and tends to increase the slimy secretions in the cavity of the mouth.$tailavaḍiyā bhā#It's made of sesame oil, soaked in a decoction of the fragrant root of long pepper.$ |
padmarāgādiśuktiṣṭham utpalādyadhivāsitam kṛtajotkāram anyo nyaṃ pīyate sma tato madhu madhupānāntarāleṣu savipañcīsvanaṃ muhuḥ gīyate sma manohāri naṭādyair nṛtyate sma ca vihṛtya dinam evaṃ ca śītaraśmau divākare visṛjya prakṛtī rājā viveśāntaḥpuraṃ tataḥ tatrāpi śrutasaṃgīto dṛṣṭastrīpātranāṭakaḥ pāyitāśeṣabhāryaś ca paścān nidrām asevata evam āsevamānasya sārtavaṃ viṣayān gatāḥ vivṛddhasukharāgasya bahavas tasya vāsarāḥ sa kadācid dvijādibhyaḥ$That which is the purest of such gems as the Padmaraga and the like. It is made fragrant with lotuses and such things. Kṛtajñāt utkāraṃ [kṛtajñātkāra] is another. 117. An omniscient person is not seen by us at the present moment;nor, is it possible to prove (by means of Inference) that such a one everexisted before, as is done in the case of the negation of such a person."110.111 ""In particular cases -the clause servos to preclude the capability of know-"ledge with regard to an object that is beyond the senses, and is only amenable towords-e.g., Duty.111 He who knows everything by means of the six means of right notion, wouldalso know Duty, through the Veda; and this fact would not militate against our theory"that ""Duty is knowable by the Veda alone;"" hence it is not necessary for us to dis-" Then he drank the honey. During the intervals between two drinks of honey;i. e., after the wine has been drawn, or while the wine is still imbibed. He repeatedly blew on his conch shell, in a voice that was like the vibrating of a vipanchajanya drum. A captivating song was sung. Dancers and others danced around. And having spent the day in this way, When the sun shines with its cool beams, After having dismissed the subjects, the king. He then entered the inner quarters. There, too, he who has listened to the Sūtras is called he who has listened to the Sūtras. Here, too, he who has listened to the Sūtras is called he who has listened to the Sūtras. He who has listened to the Sūtras is called he who who had seen the drama of womens bowls; And he who has made all his wives drink, Afterwards he should go to sleep. When he practises it in this way, Belonging to the seasonsi. e., having recourse to such objects as are in their own season. For a person whose craving for pleasure increases, there is no longer any clinging to the realm of desire or to the realm of finemateriality. For many days, says the Blessed One, he has not been able to recover his senses. Sometimes it is obtained from Brāhmaṇas and others. | padmarāgādiśuktiṣṭham#That which is the purest of such gems as the Padmaraga and the like.$utpalādyadhivāsitam#It is made fragrant with lotuses and such things.$kṛtajotkāram anyo nyaṃ#Kṛtajñāt utkāraṃ [kṛtajñātkāra] is another.$pīyate sma tato madhu#Then he drank the honey.$madhupānāntarāleṣu#During the intervals between two drinks of honey;i. e., after the wine has been drawn, or while the wine is still imbibed.$savipañcīsvanaṃ muhuḥ#He repeatedly blew on his conch shell, in a voice that was like the vibrating of a vipanchajanya drum.$gīyate sma manohāri#A captivating song was sung.$naṭādyair nṛtyate sma ca#Dancers and others danced around.$vihṛtya dinam evaṃ ca#And having spent the day in this way,$śītaraśmau divākare#When the sun shines with its cool beams,$visṛjya prakṛtī rājā#After having dismissed the subjects, the king.$viveśāntaḥpuraṃ tataḥ#He then entered the inner quarters.$tatrāpi śrutasaṃgīto#There, too, he who has listened to the Sūtras is called he who has listened to the Sūtras. Here, too, he who has listened to the Sūtras is called he who has listened to the Sūtras. He who has listened to the Sūtras is called he who$dṛṣṭastrīpātranāṭakaḥ#who had seen the drama of womens bowls;$pāyitāśeṣabhāryaś ca#And he who has made all his wives drink,$paścān nidrām asevata#Afterwards he should go to sleep.$evam āsevamānasya#When he practises it in this way,$sārtavaṃ viṣayān gatāḥ#Belonging to the seasonsi. e., having recourse to such objects as are in their own season.$vivṛddhasukharāgasya#For a person whose craving for pleasure increases, there is no longer any clinging to the realm of desire or to the realm of finemateriality.$bahavas tasya vāsarāḥ#For many days, says the Blessed One, he has not been able to recover his senses.$sa kadācid dvijādibhyaḥ#Sometimes it is obtained from Brāhmaṇas and others.$ |
pāduke cāpi gṛhṇīyāt kuryānnānyasya saṃgrahaṃ dehasthitinimittasya vastrādeḥ syātparigrahaḥ śarīraṃ dharmasaṃyuktaṃ rakṣaṇīyaṃ prayatnataḥ śaucantu dvividhaṃ proktaṃ vāhyamabhyantaraṃ tathā gṛjjalābhyāṃ smṛtaṃ vāhyaṃ bhāvaśuddherathāntaraṃ ubhayena śuciryastu sa śucirnetaraḥ śuciḥ yathā kathañcitprāptyā ca santoṣastuṣṭirucyate manasaścendriyāṇāñca aikāgryaṃ tapa ucyate tajjayaḥ sarvadharmebhyaḥ sa dharmaḥ para ucyate vācikaṃ mantrajapyādi mānasaṃ rāgavarjanaṃ śārīraṃ devapūjādi sarvadantu tridhā tapaḥ praṇavādyāstato vedāḥ praṇave paryavasthitāḥ vāṅmayaḥ praṇavaḥ sarvaṃ tasmātpraṇavamabhyaset akāraś ca tathokāro makāraścārdhamātrayā tisro mātrāstrayo vedāḥ lokā bhūrādayo guṇāḥ$in MAv 127, If), willfully contaminates the non-existence, in thelute sense, of all (origination and) decay with the intramundane specialnotion of the non-deca); (avipraniija) of karma which has not yet produced its result.'31 According to Tsong-kha-pa, as L. Dargyay pointsout, the gap between the act and its future result is bridged by thecessation, or more precisely, the having ceased of the act (las zhig pa)l3zwhich according to Tsong-kha-pa has to be regarded as a thing or entity(dngos po). This qualification of cessation as an entity is, however, notan innovation introduced by Tsong-kha-pa, as L. Dargyay seems toassume, but it too is already found in Candrakirti (Pr 174, Sf: nanv One may also use a pair of shoes, But not keep ones possessions for more than ones own. Clothes and other things used for the maintenance of the Body might be accepted by the householder. substratum might there be for such misfortune?' Well, let us admit [sincemisfortune is indeed experienced] that it is they who think the body, etc.,to be the Self who are the substrata of this misfortune, inasmuch as they The body is united with dharma and must be protected carefully. Purification is said to be of two kindsexternal and internal. By means of Gṛjjalā the external and the internal purity of thought are remembered. A person who is pure in both of these respects is pure. The other one is not pure. Contentment here stands for the feeling of satisfaction at obtaining something, however small it may be. upasthamupasthasupasthasupasthasdhiraki Concentrating the mind and the senses is said to be austerity. That is said to be the supreme dharma among all kinds of dharma. The verbal consists in the repeating of sacred texts and so forth, while the mental consists in the renouncing of attachment. Penance is threefoldbodily, such as worship of the gods etc. and all-pervasive. The Vedas, beginning with the praṇava, are therefore included in the praṇava. Praṇava is the entire collection of speech. Hence one should practise Praṇava. The letter a, similarly the letter u and the letter m half a mora. The three syllabic instants, the three Vedas, the worlds and the attributes of earth etc. | pāduke cāpi gṛhṇīyāt kuryānnānyasya saṃgrahaṃ#One may also use a pair of shoes, But not keep ones possessions for more than ones own.$dehasthitinimittasya vastrādeḥ syātparigrahaḥ#Clothes and other things used for the maintenance of the Body might be accepted by the householder.$śarīraṃ dharmasaṃyuktaṃ rakṣaṇīyaṃ prayatnataḥ#The body is united with dharma and must be protected carefully.$śaucantu dvividhaṃ proktaṃ vāhyamabhyantaraṃ tathā#Purification is said to be of two kindsexternal and internal.$gṛjjalābhyāṃ smṛtaṃ vāhyaṃ bhāvaśuddherathāntaraṃ#By means of Gṛjjalā the external and the internal purity of thought are remembered.$ubhayena śuciryastu sa śucirnetaraḥ śuciḥ#A person who is pure in both of these respects is pure. The other one is not pure.$yathā kathañcitprāptyā ca santoṣastuṣṭirucyate#Contentment here stands for the feeling of satisfaction at obtaining something, however small it may be.$manasaścendriyāṇāñca aikāgryaṃ tapa ucyate#Concentrating the mind and the senses is said to be austerity.$tajjayaḥ sarvadharmebhyaḥ sa dharmaḥ para ucyate#That is said to be the supreme dharma among all kinds of dharma.$vācikaṃ mantrajapyādi mānasaṃ rāgavarjanaṃ#The verbal consists in the repeating of sacred texts and so forth, while the mental consists in the renouncing of attachment.$śārīraṃ devapūjādi sarvadantu tridhā tapaḥ#Penance is threefoldbodily, such as worship of the gods etc. and all-pervasive.$praṇavādyāstato vedāḥ praṇave paryavasthitāḥ#The Vedas, beginning with the praṇava, are therefore included in the praṇava.$vāṅmayaḥ praṇavaḥ sarvaṃ tasmātpraṇavamabhyaset#Praṇava is the entire collection of speech. Hence one should practise Praṇava.$akāraś ca tathokāro makāraścārdhamātrayā#The letter a, similarly the letter u and the letter m half a mora.$tisro mātrāstrayo vedāḥ lokā bhūrādayo guṇāḥ#The three syllabic instants, the three Vedas, the worlds and the attributes of earth etc.$ |
kuryād vai kiṅkiṇījāladvayena nalinīṃ śubhām munibhakte tu bāhulye ṣoḍhā kamalasaṃbhava bhāgenoṣṇīṣavargaṃ tu ślathagātrāgravad bhavet tadadhaḥ śuktikākāraṃ sūtraṃ chinnaṃ vidhīyate adhastācchuktibhāgasya vṛttaṃ kuryāt sakarṇikam vṛttāsanaṃ ca vihitaṃ caturaśraṃ samantataḥ tadadhastritayaṃ kuryānmekhalānāṃ sulakṣaṇam sapādāścoktapādebhyaḥ kiñcitkiñcid yathākramam sthitirantarasūtrīyā vibhāgajananī hitā santyajyoṣṇīṣapīṭhāṃśaṃ garuḍaṃ ca kṛtāñjalim svavaktreṇāpareṇaiva yuktaṃ pāṇidvayena tu kuryāt pūrvāparābhyāṃ vā manye bhadrāsanasya ca gaṃgāyamunayor madhye varuṇaṃ yādasāṃ patim$One should make an auspicious net of lotuses By means of a pair of nets of small bells. O one born from the lotus! The devotees of the sages are in the majority. O one who has been born from the lotus! In the sixteenth year, there is no exception to this rule for those who are devoted to the buddhas and seek to attain parinirvāṇa. The head-gears should be so loose as to leave a small portion of their body loosened. The thread below that is cut in the shape of a pearl-necklace. A circular figure should be drawn below the region of a conch-shell and adorned with a pericarp. In every direction, a square and round seat has been prepared. -!f:'t,J_\mahsggatsvikkbitta Below that should be drawn a triangle indicating the good characteristics of the girdles. The compound word Sapādāḥ is to be explained according to the order in which each of the words occurs; some of these occurring subsequently to the one just mentioned. The sustenance is another aphorism, useful in creating disjunctions. Leaving aside his turban and seat, he held out his joined hands to Gāruda. . One should join the hands together, With ones own mouth at the opposite end, And use the other hand as a back-and-knee strap. One should do this either with the anterior and posterior, in the manner of the auspicious seat. Between the Ganga and the Yamuna, there is Varuna, the lord of the waters. | kuryād vai kiṅkiṇījāladvayena nalinīṃ śubhām#One should make an auspicious net of lotuses By means of a pair of nets of small bells.$munibhakte tu bāhulye ṣoḍhā kamalasaṃbhava#O one born from the lotus! The devotees of the sages are in the majority. O one who has been born from the lotus! In the sixteenth year, there is no exception to this rule for those who are devoted to the buddhas and seek to attain parinirvāṇa.$bhāgenoṣṇīṣavargaṃ tu ślathagātrāgravad bhavet#The head-gears should be so loose as to leave a small portion of their body loosened.$tadadhaḥ śuktikākāraṃ sūtraṃ chinnaṃ vidhīyate#The thread below that is cut in the shape of a pearl-necklace.$adhastācchuktibhāgasya vṛttaṃ kuryāt sakarṇikam#A circular figure should be drawn below the region of a conch-shell and adorned with a pericarp.$vṛttāsanaṃ ca vihitaṃ caturaśraṃ samantataḥ#In every direction, a square and round seat has been prepared.$tadadhastritayaṃ kuryānmekhalānāṃ sulakṣaṇam#Below that should be drawn a triangle indicating the good characteristics of the girdles.$sapādāścoktapādebhyaḥ kiñcitkiñcid yathākramam#The compound word Sapādāḥ is to be explained according to the order in which each of the words occurs; some of these occurring subsequently to the one just mentioned.$sthitirantarasūtrīyā vibhāgajananī hitā#The sustenance is another aphorism, useful in creating disjunctions.$santyajyoṣṇīṣapīṭhāṃśaṃ garuḍaṃ ca kṛtāñjalim#Leaving aside his turban and seat, he held out his joined hands to Gāruda.$svavaktreṇāpareṇaiva yuktaṃ pāṇidvayena tu#. One should join the hands together, With ones own mouth at the opposite end, And use the other hand as a back-and-knee strap.$kuryāt pūrvāparābhyāṃ vā manye bhadrāsanasya ca#One should do this either with the anterior and posterior, in the manner of the auspicious seat.$gaṃgāyamunayor madhye varuṇaṃ yādasāṃ patim#Between the Ganga and the Yamuna, there is Varuna, the lord of the waters.$ |
ity ūcivāṃs tataḥ pitrā kṛtavijñāpanaḥ kila nṛpatir dharmacaryārthaṃ dvau māsau vadhanigraham saṃvidhārya tadante ca punar ānayanāya saḥ tasyaiva tatpitur haste nyastavāṃs taṃ vaṇiksutam so pi pitrā gṛhaṃ nīto vaṇikputro bhayākulaḥ kiṃ mayāpakṛtaṃ rājño bhaved iti vicintayan akāraṇaṃ dvimāsānte maraṇaṃ bhāvi bhāvayan anidro pacitāhāraklāntas tasthau divāniśam tato māsadvaye yāte rājāgre kṛśapāṇḍuraḥ punaḥ svapitrā tenāsau vaṇiksūnur anīyata rājā taṃ ca tathābhūtaṃ vīkṣyāpannam abhāṣata kim īdṛk tvaṃ kṛśībhūtaḥ kiṃ ruddhaṃ te mayāśanam tac chrutvā sa vaṇikputro rājānaṃ tam abhāṣata ātmāpi vismṛto bhītyā mama kā tv aśane kathā$When he had said this, his father made the following representation to him: My son, you have been born in a noble family of kings. The king should be given the punishment of capital punishment for the sake of practising dharma for two months. At the end of that, he will again think about how to summon her. So he entrusted the merchants son to the care of his father. The merchants son, distraught with fear, Was led by his father to his home. What harm have I done to the king? He thought in this way. Reflecting on the fact that death will take place at the end of two months without any apparent cause, He did not sleep and was exhausted from having eaten the food that had been cooked. He stood there, day and night. After two months had passed, the king was in front of him, lean and pale of complexion. But his own father again took the merchants son home. n.257 NS II.1.13 II. When the king saw that he was in such a miserable state, he spoke to him. Why are you so wasted? Why have I obstructed your food? Beg* des absoluten Nichtseins. (PP 14 == 11. A, 1. C, ß) PratyS # 3J (34,23-25): dge slang de 'j sems rtse gcig pa 'j dbang gjs mdun na keng rus 'dug pamthang nga II.2478.Cf. T 1 3 .4 1 8 (Lok�ema, active ca. 1 70-1 90 C.E.) 905c12f: ��pJT1'F1J!.1r:EI:; T 1 3 .4 1 9 (aroundthe first half of the third century C.E. : HARRI S ON 1 99 0 : 2 1 8t) 922c 1 5 f: "These [bones] are all merelyproduced by the mind" (� I§'�pJT1'F1'j:); T 1 3 .4 1 6 (trans!. by * Jfianagupta in 595 : HARRI S ON 1 990 :2 1 2-2 1 5) 877a8f: "Those scattered bones . . . are only produced by the mind, one j ust perceives one's When the merchants son heard this, he said to the king: I am a good man. I forgot even my own self through fear, so what can be said of food? | ity ūcivāṃs tataḥ pitrā kṛtavijñāpanaḥ kila#When he had said this, his father made the following representation to him: My son, you have been born in a noble family of kings.$nṛpatir dharmacaryārthaṃ dvau māsau vadhanigraham#The king should be given the punishment of capital punishment for the sake of practising dharma for two months.$saṃvidhārya tadante ca punar ānayanāya saḥ#At the end of that, he will again think about how to summon her.$tasyaiva tatpitur haste nyastavāṃs taṃ vaṇiksutam#So he entrusted the merchants son to the care of his father.$so pi pitrā gṛhaṃ nīto vaṇikputro bhayākulaḥ#The merchants son, distraught with fear, Was led by his father to his home.$kiṃ mayāpakṛtaṃ rājño bhaved iti vicintayan#What harm have I done to the king? He thought in this way.$akāraṇaṃ dvimāsānte maraṇaṃ bhāvi bhāvayan#Reflecting on the fact that death will take place at the end of two months without any apparent cause,$anidro pacitāhāraklāntas tasthau divāniśam#He did not sleep and was exhausted from having eaten the food that had been cooked. He stood there, day and night.$tato māsadvaye yāte rājāgre kṛśapāṇḍuraḥ#After two months had passed, the king was in front of him, lean and pale of complexion.$punaḥ svapitrā tenāsau vaṇiksūnur anīyata#But his own father again took the merchants son home.$rājā taṃ ca tathābhūtaṃ vīkṣyāpannam abhāṣata#When the king saw that he was in such a miserable state, he spoke to him.$kim īdṛk tvaṃ kṛśībhūtaḥ kiṃ ruddhaṃ te mayāśanam#Why are you so wasted? Why have I obstructed your food?$tac chrutvā sa vaṇikputro rājānaṃ tam abhāṣata#When the merchants son heard this, he said to the king: I am a good man.$ātmāpi vismṛto bhītyā mama kā tv aśane kathā#I forgot even my own self through fear, so what can be said of food?$ |
manohastī bandhas tava yad anayā rāganigaḍai stvaayāpy asyāḥ premotsavanavaguṇaiś cittahariṇaḥ premavaicittyasaṃjñas tu vipralambhaḥ sa kathyate aprāṇiny api janmalālasābharo tapasyāmah kṣāmodari varayitum venuṣu janur vareṇyam manyethāḥ sakhi tad akhilānāṃ sujanuṣām tapahstomenoccair yad iyam urarñkṛtya muralī murārāter bimbādharamadhurimānam rasayati atha vipralambhe visphūrtir yathā brūyās tvaṃ mathurādhvanīna mathurānāthaṃ tam ity uccakaiḥ sandeśaṃ vrajasundarī kam api te kācin mayā prāhiṇot tatra kṣmāpatipattane yadi gataḥ svacchanda gacchādhunā kiṃ kliṣṭām api visphuran diśi diśi kliśnāsi hā me sakhīm atha bhāvaḥ anurāgaḥ svasaṃvedyadaśāṃ prāpya prakāśitaḥ$The elephant of your mind is captured by her, as if she were the goddess of love incarnate. You, too, delight her heart with your nine qualities of the joy of love. That which is termed love and thoughtlessness is said to be want of understanding. Though breathless, it yearns to be born again. O slenderwaisted one, to choose a birth in the bamboo is an ascetic's duty. Almosenspeise hergestellt wurde: gleichgültig, ob es sich um Tiere oderPflanzen handelt, getötet werden mußten diese vor der Zubereitung allemal. Aber sie sind ohnehin bereits getötet worden, nicht eigens für denAsketen 137.Nun ist es offenkundig, daß eine derartige, jede Art von Tötung oderSchädigung von Lebewesen vermeidende Lebensführung, wenn man sieeinmal ohne Rücksicht auf Detailprobleme und mögliche Unzulänglichkeiten in der praktischen Durchführung in ihrer IdeaIform akzeptiert, O friend! Therefore, among all those who have been born in good lineages, you should think of the one who is supremely deserving. When this flute was loudly beaten with the stoma of asceticism, it did not cease to exist. He relishes the sweetness of Mura's bimba-red lips. vipralambaviṣphūrtiḥ [vipralamba] is equivalent to visphoṭi. Say this to the Lord in the city of Mathurā: < be distinguished from 'illumination' (prakāśa) itself, [or from brahman,< for that matter, which has been defined as prakāśa ‘illumination' - and--- A certain beautiful cowherdess sent you a message. If you have gone there, in the city of the king, go now at your leisure. Why are you wandering in every direction and causing affliction to my friend, though she is afflicted? Alas! Now, the process of becoming. Passion is manifested when it has attained the state of being cognizable by itself. | manohastī bandhas tava yad anayā rāganigaḍai#The elephant of your mind is captured by her, as if she were the goddess of love incarnate.$stvaayāpy asyāḥ premotsavanavaguṇaiś cittahariṇaḥ#You, too, delight her heart with your nine qualities of the joy of love.$premavaicittyasaṃjñas tu vipralambhaḥ sa kathyate#That which is termed love and thoughtlessness is said to be want of understanding.$aprāṇiny api janmalālasābharo#Though breathless, it yearns to be born again.$tapasyāmah kṣāmodari varayitum venuṣu janur#O slenderwaisted one, to choose a birth in the bamboo is an ascetic's duty.$vareṇyam manyethāḥ sakhi tad akhilānāṃ sujanuṣām#O friend! Therefore, among all those who have been born in good lineages, you should think of the one who is supremely deserving.$tapahstomenoccair yad iyam urarñkṛtya muralī#When this flute was loudly beaten with the stoma of asceticism, it did not cease to exist.$murārāter bimbādharamadhurimānam rasayati#He relishes the sweetness of Mura's bimba-red lips.$atha vipralambhe visphūrtir yathā#vipralambaviṣphūrtiḥ [vipralamba] is equivalent to visphoṭi.$brūyās tvaṃ mathurādhvanīna mathurānāthaṃ tam ity uccakaiḥ#Say this to the Lord in the city of Mathurā:$sandeśaṃ vrajasundarī kam api te kācin mayā prāhiṇot#A certain beautiful cowherdess sent you a message.$tatra kṣmāpatipattane yadi gataḥ svacchanda gacchādhunā#If you have gone there, in the city of the king, go now at your leisure.$kiṃ kliṣṭām api visphuran diśi diśi kliśnāsi hā me sakhīm#Why are you wandering in every direction and causing affliction to my friend, though she is afflicted? Alas!$atha bhāvaḥ#Now, the process of becoming.$anurāgaḥ svasaṃvedyadaśāṃ prāpya prakāśitaḥ#Passion is manifested when it has attained the state of being cognizable by itself.$ |
rājyanāśaḥ suhṛttyāgo bhāryātanayavikrayaḥ hariścandrasya rājarṣeḥ kiṃ vidhe na kṛtaṃ tvayā iti tasyā vacaḥ śrutvā rājā svasthānataścyutaḥ pratyabhijñāya dayitāṃ putrañca nidhanaṃ gatam kaṣṭaṃ śaivyeyameṣā hi sa bālo yamitīrayan ruroda duḥ khasantapto mūrcchāmabhijagāma ca sā ca taṃ pratyabhijñāya tāmavasthāmupāgatam mūrcchitā nipapātārtā niśceṣṭā dharaṇītale$The loss of the kingdom, the abandonment of friends, the sale of wives and children, the violation of the kings bed, the destruction of villages, ploughs and tanks, the breaking of the bridge over rivers, the taking away of goods belonging to a neighbouring king, the execution of those that are prohibited, What about rajarshi Harishchandra and Vidhi? O lord of the earth! Tell me everything in detail, so that I can decide on a course of action for you. Having been thus addressed by his well-wishers, the great-souled one proceeded towards the immensely energetic king of the gandharvas, who was You did not do it. a denial of real existence of permanent entities, especially of a permanent or perduring Self or Person, the problems of the ownership andof karma were to become acute. The problem of how the actperformed at a certain time can fructify at a much later time is, to besure, not specific to Buddhism, similar problems occurring also in~ a i S e s i k a , lMrmamsa~~ On hearing her words, the king was dislodged from his own position. may mean "saintly disciple of the Buddha", but (at least in earlier translations like Dharmarak�a's)also "disciple of the Buddha, the Saint" (cf. KARASHIMA 1 99 8 : 1 50 : {'t� "a buddha, i.e. a saint").2157== He recognized his beloved and son, who had been killed. Alas, Shaivya! This one is only a child and speaks in this way. Tormented by grief, he wept and lost his senses. She recognised him and understood that he had been reduced to such a state. She became unconscious. Afflicted, she fell down on the ground, immobile. | rājyanāśaḥ suhṛttyāgo bhāryātanayavikrayaḥ#The loss of the kingdom, the abandonment of friends, the sale of wives and children, the violation of the kings bed, the destruction of villages, ploughs and tanks, the breaking of the bridge over rivers, the taking away of goods belonging to a neighbouring king, the execution of those that are prohibited,$hariścandrasya rājarṣeḥ kiṃ vidhe#What about rajarshi Harishchandra and Vidhi? O lord of the earth! Tell me everything in detail, so that I can decide on a course of action for you. Having been thus addressed by his well-wishers, the great-souled one proceeded towards the immensely energetic king of the gandharvas, who was$na kṛtaṃ tvayā#You did not do it.$iti tasyā vacaḥ śrutvā rājā svasthānataścyutaḥ#On hearing her words, the king was dislodged from his own position.$pratyabhijñāya dayitāṃ putrañca nidhanaṃ gatam#He recognized his beloved and son, who had been killed.$kaṣṭaṃ śaivyeyameṣā hi sa bālo yamitīrayan#Alas, Shaivya! This one is only a child and speaks in this way.$ruroda duḥ khasantapto mūrcchāmabhijagāma ca#Tormented by grief, he wept and lost his senses.$sā ca taṃ pratyabhijñāya tāmavasthāmupāgatam#She recognised him and understood that he had been reduced to such a state.$mūrcchitā nipapātārtā niśceṣṭā dharaṇītale#She became unconscious. Afflicted, she fell down on the ground, immobile.$ |
liḍādeśayostajhayoreśirecau staḥ edhācakre edhācakrāte edhā cakrire edhācakṛṣe edhācakrāthe iṇaḥ ṣīdhvaluṅliṭā dhoṅgāt iṇantādaṅgāt pareṣā ṣīdhvaluṅliṭā dhasya ḍhaḥ edhācakṛḍhve edhā cakre$In the case of li and ā, t is used in the sense of jhāna, which conveys the sense of "receiving", that is to say, as long as one has not reached the end of the recitation of the basic syllable, even though one has not reached the end of the recitation of the basic syllable. He made a circle on the edge of the earth. In the case of a potter's wheel, there is no need to make any special kind of oblation for the cakes on which fire has been set up. They made their dwelling-places here. In the ploughing of a spear, in the field of faggots, in the field of arrows, in the field of battle, in the field of battle, in the field of battle, in the field of battle, in the field of battle, in the field of battle, in the field of battle, in the field of battle, in the field of battle The Wheel-Turning Monarch. Debt, middlemost interest, and loans are forfeited if the debtor washes them. Here, in front of us are the soldiers who have been killed by the enemy's arrows and whose bodies have been scattered to the shore as if they were made of steel. * Here, in front of us are the soldiers who have been killed by the enemy's arrows and whose bodies have been scattered to the shore as if they And in the Krikava and in the Edha-kri, As well as in the Krikava and in the Eddha-kri, As well as in the Krikava and in the Krikava. He made a circle on the edge of the earth. | liḍādeśayostajhayoreśirecau staḥ#In the case of li and ā, t is used in the sense of jhāna, which conveys the sense of "receiving", that is to say, as long as one has not reached the end of the recitation of the basic syllable, even though one has not reached the end of the recitation of the basic syllable.$edhācakre#He made a circle on the edge of the earth.$edhācakrāte#In the case of a potter's wheel, there is no need to make any special kind of oblation for the cakes on which fire has been set up.$edhā cakrire#They made their dwelling-places here.$edhācakṛṣe#In the ploughing of a spear, in the field of faggots, in the field of arrows, in the field of battle, in the field of battle, in the field of battle, in the field of battle, in the field of battle, in the field of battle, in the field of battle, in the field of battle, in the field of battle$edhācakrāthe#The Wheel-Turning Monarch.$iṇaḥ ṣīdhvaluṅliṭā dhoṅgāt#Debt, middlemost interest, and loans are forfeited if the debtor washes them.$iṇantādaṅgāt pareṣā ṣīdhvaluṅliṭā dhasya ḍhaḥ#Here, in front of us are the soldiers who have been killed by the enemy's arrows and whose bodies have been scattered to the shore as if they were made of steel. * Here, in front of us are the soldiers who have been killed by the enemy's arrows and whose bodies have been scattered to the shore as if they$edhācakṛḍhve#And in the Krikava and in the Edha-kri, As well as in the Krikava and in the Eddha-kri, As well as in the Krikava and in the Krikava.$edhā cakre#He made a circle on the edge of the earth.$ |
tirohitāyāḥ svātantryaśakter uttejanaṃ prati tripadādyanuprāṇanam tripadaṃ jāgarāsvapnasauṣuptānām anukramāt pratyekam ādimadhyāntarūpaṃ bhaṅgyā nirūpitam bhāvaunmukhyatadāsaktitadekīkaraṇātmakam sṛṣṭisthitilayākāraṃ turyeṇaiva tadādinā tattrayāntaś camatkārarasānandaghanātmanā māyayācchāditenāpi tirodhānasvarūpayā tattadviṣayabhogeṣu vidyudvatsphuratā kṣaṇam$In order to arouse the latent power of independence, it has been said that there is nothing incongruous in the manifestation of the desired object. The answer to this is as follows: As a matter of fact, there is no force in the asserting of any such thing as being dependent upon something else The three-footed and other anuprāṇas are the pronouncement of the syllable oṃ, Oṃ. This has been added with a view to emphasise the fact that what is laid down in the present text is meant to be applicable to all cases of Breathing. Three steps correspond respectively to the states of waking, dreaming and deep sleep. Each one has its own form in the beginning, middle and end which has been dealt with in detail. It consists in the inclination towards a particular state of existence, in attachment to that particular state of existence and in one-pointing that particular state of existence. der devas des kiimadlullll, der brahll/aküyika-, iihhüsl'llra- und .~lIhJwk"I.\'//{I-deI'(ISsowie Ider devasl des ÜkÜ!UllUtIIIYÜYllfllllll, vijiiiillllf1lflltYÜYllf(l!/(I und ükillcall)'üy(jfmw.,j. The mode of creation, sustenance and dissolution should be contemplated by the fourth category beginning with that. It is of the nature of a dense mass of wonder, delight and pleasure in all the three worlds. Although concealed by māyā, By the power of disappearance. Like lightning flashing for a moment in the enjoyment of various objects. | tirohitāyāḥ svātantryaśakter uttejanaṃ prati#In order to arouse the latent power of independence, it has been said that there is nothing incongruous in the manifestation of the desired object. The answer to this is as follows: As a matter of fact, there is no force in the asserting of any such thing as being dependent upon something else$tripadādyanuprāṇanam#The three-footed and other anuprāṇas are the pronouncement of the syllable oṃ, Oṃ. This has been added with a view to emphasise the fact that what is laid down in the present text is meant to be applicable to all cases of Breathing.$tripadaṃ jāgarāsvapnasauṣuptānām anukramāt#Three steps correspond respectively to the states of waking, dreaming and deep sleep.$pratyekam ādimadhyāntarūpaṃ bhaṅgyā nirūpitam#Each one has its own form in the beginning, middle and end which has been dealt with in detail.$bhāvaunmukhyatadāsaktitadekīkaraṇātmakam#It consists in the inclination towards a particular state of existence, in attachment to that particular state of existence and in one-pointing that particular state of existence.$sṛṣṭisthitilayākāraṃ turyeṇaiva tadādinā#The mode of creation, sustenance and dissolution should be contemplated by the fourth category beginning with that.$tattrayāntaś camatkārarasānandaghanātmanā#It is of the nature of a dense mass of wonder, delight and pleasure in all the three worlds.$māyayācchāditenāpi tirodhānasvarūpayā#Although concealed by māyā, By the power of disappearance.$tattadviṣayabhogeṣu vidyudvatsphuratā kṣaṇam#Like lightning flashing for a moment in the enjoyment of various objects.$ |
kālajayacaturatara śiladharadivasakara bālajanakumatihara ālavakadamanakara suranarapūjanīyāryya budhajanabodhanāvīryya parahitasādhanākāryya tribhuvanaśāsanācāryya dānavāripadmāsanastha dhīrapūtacitrāsanastha vītamoharudrāsanastha bodhimūlavajrāsanastha yajñādhīśaguṇapraṇatijña vijñādhāravarasphuṭavijña ajñānāribalapraharajña prajñādhānamahatṣaḍabhijña dhiṣaṇāmayasārasāyaka vipadākulahetuhāyaka ajarāmarabhūtidāyaka sacarācaralokanāyaka praśrutamṛduvācācandana niśrutasurapūjāvindana suśrutajanamāyānandana viśrutakulamāyānandana iṣṭavinaṣṭasamujjhitakopa tuṣṭavariṣṭhavivarjjitapāpa$Be victorious, O destroyer of the three worlds, O holder of the four oceans, O maker of day! cessation of all personal life The exact meaning of O conqueror of the demon Ālavaka, You are despised by foolish people. The noble beings, gods and humans, make offerings to you; Noble ones, the wise, use your diligence to awaken others. You are the teacher of the teachings of the three worlds. lex talionis, occasionally even suggesting the idea of revenge being taken by thevictims. The main sentiment of this motivation is doubtless fear. As against this, thesecond motivation is entirely based on empathy. At first glance, the two motivations You sit on a lotus seat, O enemy of the dānavas; You sit on a firm, pure, and colorful seat. You sit on Rudras seat, rid of delusion. You sit in the vajra seat at the root of awakening. Knowledgeable in bowing to the qualities of the Lord of Sacrifices, Clearly comprehending the best of supporting dhāras, You know the power of ignorance and the striking of the enemy. You have the great six kinds of supernormal knowledge through the power of wisdom. Alas, you are the root cause of the miseries Of ḍhiṣaṇa, māya, and sārasāyaka. You are the one who grants freedom from old age and death. You are the one who leads the worlds, with their mobile and immobile objects. O Candana, with your gentle voice, You heard the offerings made to the gods. You delighted the people who were very learned. You delighted the magical incarnation of the renowned family. You have given up anger, you are satisfied with the best of people, and you have given up sin. | kālajayacaturatara śiladharadivasakara#Be victorious, O destroyer of the three worlds, O holder of the four oceans, O maker of day!$bālajanakumatihara ālavakadamanakara#O conqueror of the demon Ālavaka, You are despised by foolish people.$suranarapūjanīyāryya budhajanabodhanāvīryya#The noble beings, gods and humans, make offerings to you; Noble ones, the wise, use your diligence to awaken others.$parahitasādhanākāryya tribhuvanaśāsanācāryya#You are the teacher of the teachings of the three worlds.$dānavāripadmāsanastha dhīrapūtacitrāsanastha#You sit on a lotus seat, O enemy of the dānavas; You sit on a firm, pure, and colorful seat.$vītamoharudrāsanastha bodhimūlavajrāsanastha#You sit on Rudras seat, rid of delusion. You sit in the vajra seat at the root of awakening.$yajñādhīśaguṇapraṇatijña vijñādhāravarasphuṭavijña#Knowledgeable in bowing to the qualities of the Lord of Sacrifices, Clearly comprehending the best of supporting dhāras,$ajñānāribalapraharajña prajñādhānamahatṣaḍabhijña#You know the power of ignorance and the striking of the enemy. You have the great six kinds of supernormal knowledge through the power of wisdom.$dhiṣaṇāmayasārasāyaka vipadākulahetuhāyaka#Alas, you are the root cause of the miseries Of ḍhiṣaṇa, māya, and sārasāyaka.$ajarāmarabhūtidāyaka sacarācaralokanāyaka#You are the one who grants freedom from old age and death. You are the one who leads the worlds, with their mobile and immobile objects.$praśrutamṛduvācācandana niśrutasurapūjāvindana#O Candana, with your gentle voice, You heard the offerings made to the gods.$suśrutajanamāyānandana viśrutakulamāyānandana#You delighted the people who were very learned. You delighted the magical incarnation of the renowned family.$iṣṭavinaṣṭasamujjhitakopa tuṣṭavariṣṭhavivarjjitapāpa#You have given up anger, you are satisfied with the best of people, and you have given up sin.$ |
jinvatha vṛdhantaḥ nakṣantaḥ pra vīrāya pra paśurakṣiḥ pispṛśati stṛbhiḥ na vacanasya vipaḥ yaḥ rajāṃsi upadadyamāne tat naḥ ahiḥ pra rāye nu naḥ rayim carṣaṇiprām kramāma vi śaḥ$698 b l f (® + ®): Pt. II ch. D.698b9-1 1 (VIII. 8): fn. 1 73 2 Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Qu Vṛddhantaḥ [Vṛddhanta] is the meaning of vṛddhanta, who grows old. if he is not breastfeeding; To the brave one [] give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one the keeper of cattle; :t. He squeezes it, and touches it. not with strips of cloth, nor with threads; the vipa is corruption of speech; Whoever eats the dust... whoever drinks spirituous liquor... whoever has drunk spirituous liquor... whoever has drunk spirituous liquor... whoever has drunk spirituous liquor... whoever has drunk spirituous liquor... whoever has drunk spirituous liquor... whoever has drunk spirituous liquor... whoever has drunk spirituous liquor if he is engaged in the carrying out of them; Do thou, O serpent, bring that to us. 16.676: 698b15-17 and 20-21), defining samcllJUI as the continuous contemplation of the For increase of wealth [], for prosperity, for the welfare of all creatures. Now may wealth be ours [] by sacrifice to the gods, for which we have sacrificed to the fire of our fathers and to the All-gods. To the people shall I speak, to them that sit in darkness and in the shadow of death. Let's move on! Offstage: Come now, let's move on! Let's get out of the way! We'll make for the city at night so that we can breathe in and out while crossing the threshold. | jinvatha#Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Quicken him! Qu$vṛdhantaḥ#Vṛddhantaḥ [Vṛddhanta] is the meaning of vṛddhanta, who grows old.$nakṣantaḥ#if he is not breastfeeding;$pra vīrāya pra#To the brave one [] give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one give; to the brave one$paśurakṣiḥ#the keeper of cattle;$pispṛśati#He squeezes it, and touches it.$stṛbhiḥ na#not with strips of cloth, nor with threads;$vacanasya vipaḥ#the vipa is corruption of speech;$yaḥ rajāṃsi#Whoever eats the dust... whoever drinks spirituous liquor... whoever has drunk spirituous liquor... whoever has drunk spirituous liquor... whoever has drunk spirituous liquor... whoever has drunk spirituous liquor... whoever has drunk spirituous liquor... whoever has drunk spirituous liquor... whoever has drunk spirituous liquor$upadadyamāne#if he is engaged in the carrying out of them;$tat naḥ ahiḥ#Do thou, O serpent, bring that to us.$pra rāye#For increase of wealth [], for prosperity, for the welfare of all creatures.$nu naḥ rayim#Now may wealth be ours [] by sacrifice to the gods, for which we have sacrificed to the fire of our fathers and to the All-gods.$carṣaṇiprām#To the people shall I speak, to them that sit in darkness and in the shadow of death.$kramāma#Let's move on!$vi śaḥ#Offstage: Come now, let's move on! Let's get out of the way! We'll make for the city at night so that we can breathe in and out while crossing the threshold.$ |
uta vāmasya vasunaś ciketati yo asti yādvaḥ paśuḥ ya ṛjrā mahyam māmahe saha tvacā hiraṇyayā eṣa viśvāny abhy astu saubhagāsaṅgasya svanadrathaḥ adha plāyogir ati dāsad anyān āsaṅgo agne daśabhiḥ sahasraiḥ adhokṣaṇo daśa mahyaṃ ruśanto naḷā iva saraso nir atiṣṭhan anv asya sthūraṃ dadṛśe purastād anastha ūrur avarambamāṇaḥ śaśvatī nāry abhicakṣyāha subhadram arya bhojanam bibharṣi idaṃ vaso sutam andhaḥ pibā supūrṇam udaram anābhayin rarimā te nṛbhir dhūtaḥ suto aśnair avyo vāraiḥ paripūtaḥ taṃ te yavaṃ yathā gobhiḥ svādum akarma śrīṇantaḥ indra tvāsmin sadhamāde indra it somapā eka indraḥ sutapā viśvāyuḥ antar devān martyāṃś ca$And of good treasure he knoweth who hath wealth, and how great an animal he is. He who hath delighted in me with splendour, With skin of golden hue; May he, the self-dependent car of him who dealeth out prosperity, Over all things be his car. With ten thousand verses, O Agni, The ploughman shall overcome the dasadasa And other obstructions []. Adhókshanas, waxing wroth, smote me, as from a lake a reed springeth forth. of the respective canonical sources (especially the Bljasiltra and the Ahiirasiltra) on S aY . 2-3 , but it has to be recognized that this influence is mediated by the exegetical traditi<,)�and doctrinal considerations of early Yogacara as documented in the VastusamgrahmJI (V . In front of him was seen a stout thigh, without bones, supporting itself. A certain woman sprinkled him with water and said, O Subhadra! You maintain the food of aryas. O Vasu, this juice hath been expressed. Drink, O Andha, as much as will fill thy stomach. Anābhya, thou delightest [] in what is hard to gain. The juice that has been pressed out by men becomes more and more potent in the stomach, and is gradually rendered more and more purified through the application of clarified butter. We have cooked the food for you, like barley that is sweet with cows. Thee, O Indra, in this sacrificial session. Indra is the only Soma-drinker, Indra of kindly heat, full of life; The gods and mortals are inside it. | uta vāmasya vasunaś ciketati yo asti yādvaḥ paśuḥ#And of good treasure he knoweth who hath wealth, and how great an animal he is.$ya ṛjrā mahyam māmahe saha tvacā hiraṇyayā#He who hath delighted in me with splendour, With skin of golden hue;$eṣa viśvāny abhy astu saubhagāsaṅgasya svanadrathaḥ#May he, the self-dependent car of him who dealeth out prosperity, Over all things be his car.$adha plāyogir ati dāsad anyān āsaṅgo agne daśabhiḥ sahasraiḥ#With ten thousand verses, O Agni, The ploughman shall overcome the dasadasa And other obstructions [].$adhokṣaṇo daśa mahyaṃ ruśanto naḷā iva saraso nir atiṣṭhan#Adhókshanas, waxing wroth, smote me, as from a lake a reed springeth forth.$anv asya sthūraṃ dadṛśe purastād anastha ūrur avarambamāṇaḥ#In front of him was seen a stout thigh, without bones, supporting itself.$śaśvatī nāry abhicakṣyāha subhadram arya bhojanam bibharṣi#A certain woman sprinkled him with water and said, O Subhadra! You maintain the food of aryas.$idaṃ vaso sutam andhaḥ pibā supūrṇam udaram#O Vasu, this juice hath been expressed. Drink, O Andha, as much as will fill thy stomach.$anābhayin rarimā te#Anābhya, thou delightest [] in what is hard to gain.$nṛbhir dhūtaḥ suto aśnair avyo vāraiḥ paripūtaḥ#The juice that has been pressed out by men becomes more and more potent in the stomach, and is gradually rendered more and more purified through the application of clarified butter.$taṃ te yavaṃ yathā gobhiḥ svādum akarma śrīṇantaḥ#We have cooked the food for you, like barley that is sweet with cows.$indra tvāsmin sadhamāde#Thee, O Indra, in this sacrificial session.$indra it somapā eka indraḥ sutapā viśvāyuḥ#Indra is the only Soma-drinker, Indra of kindly heat, full of life;$antar devān martyāṃś ca#The gods and mortals are inside it.$ |
pānāśanaprasādhanasambhuktasamastaviśvayā śivayā pralayotsavasarabhasayā dṛḍham upagūḍhaṃ śivaṃ vande parameśvaratā jayaty apūrvā tava viśveśa yadīśitavyaśūnyā aparāpi tathaiva te yayedaṃ jagad ābhāti yathā tathā na bhāti divyakrīḍābahumānanāma saptadasaṃ stotram aho ko pi jayaty eṣa svāduḥ pūjāmahotsavaḥ yato mṛtarasāsvādam aśrūṇy api dadaty alam vyāpārāḥ siddhidāḥ sarve ye tvatpūjāpuraḥsarāḥ bhaktānāṃ tvanmayāḥ sarve svayaṃ siddhaya eva te sarvadā sarvabhāveṣu yugapat sarvarūpiṇam tvām arcayanty aviśrantaṃ ye mamaite dhidevatāḥ dhyānāyasatiraskārasiddhas tvatsparśanotsavaḥ pūjāvidhir iti khyāto bhaktānāṃ sa sadās tu me$1589According to Buescher (p. 1 66), "the Samdhinirmocanasutra continued B oB h ' s reactionasked: given this original lack of an ontological fundament, why is it then that there is somethingrather than nothing?", but he does not point out textual evidence. The entire universe has been provided with food, drink, And requisites for the enjoyment of the goddess of fortune. I salute Śiva who is closely embraced by the impetuous joy of final destruction. O Lord of the universe, if you are devoid of what is to be controlled, then your unprecedented supremacy will be victorious. Others also are just the same to you, by whom this world appears in such a way that it does not appear at all. This is the seventeenth hymn, entitled Divine Play. It is full of praise. Oh, someone is winning! This great festival of worship is tasty! The tears that fall from the eyes of such a man are enough to taste the sweetness of nectar. All those acts which are preceded by worship to you, give success. You are the essence of your devotees. All of them are successful through your own self. Alwaysat all times, in all things, at one and the same time, subsisting in all forms. You are the one who is always worshipped by all my gods. The joy of touching you has been attained through contemplation, as if through the iron of contemplation. This is known as the method of worship For my devotees, who are always devoted to me. | pānāśanaprasādhanasambhuktasamastaviśvayā śivayā#The entire universe has been provided with food, drink, And requisites for the enjoyment of the goddess of fortune.$pralayotsavasarabhasayā dṛḍham upagūḍhaṃ śivaṃ vande#I salute Śiva who is closely embraced by the impetuous joy of final destruction.$parameśvaratā jayaty apūrvā tava viśveśa yadīśitavyaśūnyā#O Lord of the universe, if you are devoid of what is to be controlled, then your unprecedented supremacy will be victorious.$aparāpi tathaiva te yayedaṃ jagad ābhāti yathā tathā na bhāti#Others also are just the same to you, by whom this world appears in such a way that it does not appear at all.$divyakrīḍābahumānanāma saptadasaṃ stotram#This is the seventeenth hymn, entitled Divine Play. It is full of praise.$aho ko pi jayaty eṣa svāduḥ pūjāmahotsavaḥ#Oh, someone is winning! This great festival of worship is tasty!$yato mṛtarasāsvādam aśrūṇy api dadaty alam#The tears that fall from the eyes of such a man are enough to taste the sweetness of nectar.$vyāpārāḥ siddhidāḥ sarve ye tvatpūjāpuraḥsarāḥ#All those acts which are preceded by worship to you, give success.$bhaktānāṃ tvanmayāḥ sarve svayaṃ siddhaya eva te#You are the essence of your devotees. All of them are successful through your own self.$sarvadā sarvabhāveṣu yugapat sarvarūpiṇam#Alwaysat all times, in all things, at one and the same time, subsisting in all forms.$tvām arcayanty aviśrantaṃ ye mamaite dhidevatāḥ#You are the one who is always worshipped by all my gods.$dhyānāyasatiraskārasiddhas tvatsparśanotsavaḥ#The joy of touching you has been attained through contemplation, as if through the iron of contemplation.$pūjāvidhir iti khyāto bhaktānāṃ sa sadās tu me#This is known as the method of worship For my devotees, who are always devoted to me.$ |
tārābhir āvṛta ivoḍupatir nabhaḥsthaḥ tenāṣṭalokapavihārakulācalendra droṇīṣv anaṅgasakhamārutasaubhagāsu siddhair nuto dyudhunipātaśivasvanāsu reme ciraṃ dhanadavallalanāvarūthī vaiśrambhake surasane nandane puṣpabhadrake mānase caitrarathye ca sa reme rāmayā rataḥ bhrājiṣṇunā vimānena kāmagena mahīyasā vaimānikān atyaśeta caral lokān yathānilaḥ kiṃ durāpādanaṃ teṣāṃ puṃsām uddāmacetasām yair āśritas tīrthapadaś caraṇo vyasanātyayaḥ prekṣayitvā bhuvo golaṃ patnyai yāvān svasaṃsthayā bahvāścaryaṃ mahāyogī svāśramāya nyavartata vibhajya navadhātmānaṃ mānavīṃ suratotsukām rāmāṃ niramayan reme varṣapūgān muhūrtavat$He was like the lord of the stars in the firmament, surrounded by stars. Therefore, O monarch of the eight guardians of the world, You are the lord of the monasteries, the king of all mobile and immobile beings. There were cups that were extremely pleasant because of the breezes that were Anaṅgas companions. He was praised by the siddhas. The sky roared with auspicious sounds. Like Kuvera, he enjoyed himself for a long time with the women of his harem. Vaiśrambhaka, Surasena, Nandana and Puṣpabhadraka. He pleasured with his beloved in Manasa and Chaitrarathi. He was on a great and radiant celestial vehicle that could go wherever it wished. When he roams around in the world, like the wind, he surpasses the ones who possess celestial vehicles. What is difficult for those resolute ones to accomplish? They have resorted to the path that takes one to the tirthas and eliminates all hardships. Having shown the globe to his wife as large as she was in her own abode, he should place on it a garland of flowers and offer it to her. tadubhayam '01 ekadhyam abhisaqlk~ipya nirv[ti lO 'prajnaptiVY1VUlhin1m ity ucyate.JnjrvpipiQ'äyaprajiiaptjvyavanbäOjltp katamal?(a(r< e> me tOl nirvr(iparyiyibvediu.vyiQ <:> 100 nityarp dhruva< q1 > gwau.m apari--:,1madharmakaf!l'0\ byanaf!l dviparptr~arp SaraI)ilJ!l pariyal)up k~mUfl iivaf!'l sauvastukaqllOi sv20Slyayanarp "101 1"1 <atalamanalaJ?1164 durdrf-un am > !'UJ!1 aiokam acyu!UP '" nirjvaraJ'!l ni~paridihAJ'!l irogyam ine;ya< f!l > After witnessing these many extraordinary things, the great yogi returned to his hermitage. She divided herself into nine parts so that Manus daughter might be eager to have intercourse with her. He pleasured with her for many years, as if it was an instant. | tārābhir āvṛta ivoḍupatir nabhaḥsthaḥ#He was like the lord of the stars in the firmament, surrounded by stars.$tenāṣṭalokapavihārakulācalendra#Therefore, O monarch of the eight guardians of the world, You are the lord of the monasteries, the king of all mobile and immobile beings.$droṇīṣv anaṅgasakhamārutasaubhagāsu#There were cups that were extremely pleasant because of the breezes that were Anaṅgas companions.$siddhair nuto dyudhunipātaśivasvanāsu#He was praised by the siddhas. The sky roared with auspicious sounds.$reme ciraṃ dhanadavallalanāvarūthī#Like Kuvera, he enjoyed himself for a long time with the women of his harem.$vaiśrambhake surasane nandane puṣpabhadrake#Vaiśrambhaka, Surasena, Nandana and Puṣpabhadraka.$mānase caitrarathye ca sa reme rāmayā rataḥ#He pleasured with his beloved in Manasa and Chaitrarathi.$bhrājiṣṇunā vimānena kāmagena mahīyasā#He was on a great and radiant celestial vehicle that could go wherever it wished.$vaimānikān atyaśeta caral lokān yathānilaḥ#When he roams around in the world, like the wind, he surpasses the ones who possess celestial vehicles.$kiṃ durāpādanaṃ teṣāṃ puṃsām uddāmacetasām#What is difficult for those resolute ones to accomplish?$yair āśritas tīrthapadaś caraṇo vyasanātyayaḥ#They have resorted to the path that takes one to the tirthas and eliminates all hardships.$prekṣayitvā bhuvo golaṃ patnyai yāvān svasaṃsthayā#Having shown the globe to his wife as large as she was in her own abode, he should place on it a garland of flowers and offer it to her.$bahvāścaryaṃ mahāyogī svāśramāya nyavartata#After witnessing these many extraordinary things, the great yogi returned to his hermitage.$vibhajya navadhātmānaṃ mānavīṃ suratotsukām#She divided herself into nine parts so that Manus daughter might be eager to have intercourse with her.$rāmāṃ niramayan reme varṣapūgān muhūrtavat#He pleasured with her for many years, as if it was an instant.$ |
mārgakhedocitaṃ tāpaṃ śatadrūvāriṇāhanat ḍhillīm ulluṇṭhya tatkālam udakpatim upāgatam mārgarodhena nṛpatir nitāntam udavejayat yoginīpurapaurān yān dhāṭyānaiṣīd udakpatiḥ mārgadānopakāreṇa sa tān adita bhūbhuje turaṅgavastradānena sa tān sammānya bhūpatiḥ svadeśaṃ prāhiṇot kīrtirāśīn mūrtān bahūn iva suśarmapurarājena tasmāt svāśarmaśaṅkinā durgāhaṅkāram utsṛjya devy eva śaraṇīkṛtā tatpratāpānalaḥ pītvā kedārāśrayiṇāṃ rasam jātānāṃ śivaliṅgānāṃ vata bhaṅgam adarśayat svayaṃ natyā na tūnnatyā bhauṭṭānām asya bhūpateḥ arvatāṃ parvatārohadohado vinivāritaḥ dustaratvāt taṭasthasya devatābhis tanūkṛtaḥ$The heat caused by the weariness of the journey was allayed by the waters of the Shatadru. At that time, the sun arose and a furrow was uprooted on the shore of the ocean. By obstructing the path, the king caused great consternation. The lord of the North, Lord Kṛṣṇa, carried off by force the inhabitants of Yoginīpura. By the favour of granting him the way he had come, he gave them to the king. The king honoured them and gave them horses and garments. Fame sent them to their own country, like so many embodied beings. Susharma, the king of the city, was frightened that this was Svaśarman. Discarding the false ego of Durgā, The Goddess has been made my refuge. The fire of his valour has drunk up the juices of the people who live in the fields. When Śiva-Liṅgas were born, he displayed the Vaṭa type of gesture. The self-submission of this king, and not the arrogance of the Bhoṭṭas, is a matter of dispute. The horses' longing to climb the mountain was thwarted. Because it was difficult to cross, the banks were diminished by the gods. | mārgakhedocitaṃ tāpaṃ śatadrūvāriṇāhanat#The heat caused by the weariness of the journey was allayed by the waters of the Shatadru.$ḍhillīm ulluṇṭhya tatkālam udakpatim upāgatam#At that time, the sun arose and a furrow was uprooted on the shore of the ocean.$mārgarodhena nṛpatir nitāntam udavejayat#By obstructing the path, the king caused great consternation.$yoginīpurapaurān yān dhāṭyānaiṣīd udakpatiḥ#The lord of the North, Lord Kṛṣṇa, carried off by force the inhabitants of Yoginīpura.$mārgadānopakāreṇa sa tān adita bhūbhuje#By the favour of granting him the way he had come, he gave them to the king.$turaṅgavastradānena sa tān sammānya bhūpatiḥ#The king honoured them and gave them horses and garments.$svadeśaṃ prāhiṇot kīrtirāśīn mūrtān bahūn iva#Fame sent them to their own country, like so many embodied beings.$suśarmapurarājena tasmāt svāśarmaśaṅkinā#Susharma, the king of the city, was frightened that this was Svaśarman.$durgāhaṅkāram utsṛjya devy eva śaraṇīkṛtā#Discarding the false ego of Durgā, The Goddess has been made my refuge.$tatpratāpānalaḥ pītvā kedārāśrayiṇāṃ rasam#The fire of his valour has drunk up the juices of the people who live in the fields.$jātānāṃ śivaliṅgānāṃ vata bhaṅgam adarśayat#When Śiva-Liṅgas were born, he displayed the Vaṭa type of gesture.$svayaṃ natyā na tūnnatyā bhauṭṭānām asya bhūpateḥ#The self-submission of this king, and not the arrogance of the Bhoṭṭas, is a matter of dispute.$arvatāṃ parvatārohadohado vinivāritaḥ#The horses' longing to climb the mountain was thwarted.$dustaratvāt taṭasthasya devatābhis tanūkṛtaḥ#Because it was difficult to cross, the banks were diminished by the gods.$ |
ād ṛdhnoti haviṣkṛtiṃ prāñcaṃ kṛṇotyadhvaram hotrā deveṣu gachati narāśaṃsaṃ sudhṛṣṭamamapaśyaṃ saprathastamam divo nasadmamakhasam nahi devo na martyo mahastava kratuṃ paraḥ ye maho rajaso vidurviśve devāso adruhaḥ ya ugrā arkamānṛcuranādhṛṣṭāsa ojasā ye śubhrā ghoravarpasaḥ sukṣatrāso riśādasaḥ ye nākasyādhi rocane divi devāsa āsate ya īṅkhayanti parvatān tiraḥ samudramarṇavam ā ye tanvanti raśmibhistiraḥ samudramojasā abhi tvā pūrvapītaye sṛjāmi somyaṃ madhu ayaṃ devāya janmane stomo viprebhirāsayā akāri ratnadhātamaḥ ya indrāya vacoyujā tatakṣurmanasā harī śamībhiryajñamāśata$He accomplishes the oblation-offering; he makes the sacrifice to go towards the east. By the Hotr's office he goes among the gods. Behold that most impudent wretch of a man, who has spread himself in all directions. Makha like the abode of heaven. There is no one else, human or god, who is capable of performing a sacrifice like this. They who know the greatness of the firmament, The All-gods who are free from enmity; mit deren Interpretation (3 b) erwähnte Kalpataru-8tellel] sein. Außerdemfindet sich, anstelle der "Verfärbung" (uparäg~) der Geistseele durch denInneren Sinn, wie in der unter 3 b referierten Deutung der 1. Theorie die They are fierce and invincible. In their energy, they have sung praises to the sun. lE~* They were fair and terrible in form. They were extremely terrible and could devour beings. The gods who dwell in the firmament above the light of the vault, They are capable of tilting the mountains, crossing the ocean and the ocean. They spread with their beams, encompassing the sea in might. I pour on thee the mead of Soma, that thou mayst drink thereof in the morning. This is the hymn for the birth of the god, Through the singer's song. The jewel-bearing Akārinī, the daughter of King Vikramāditya, gave birth to a son, whose name was Akārin, and who was celebrated in the three worlds by the name of Vāsudeva. He who yoking the word to Indra, fashioned with his mind the two bay steeds; With Samis [] do thou attain the sacrifice; | ād ṛdhnoti haviṣkṛtiṃ prāñcaṃ kṛṇotyadhvaram#He accomplishes the oblation-offering; he makes the sacrifice to go towards the east.$hotrā deveṣu gachati#By the Hotr's office he goes among the gods.$narāśaṃsaṃ sudhṛṣṭamamapaśyaṃ saprathastamam#Behold that most impudent wretch of a man, who has spread himself in all directions.$divo nasadmamakhasam#Makha like the abode of heaven.$nahi devo na martyo mahastava kratuṃ paraḥ#There is no one else, human or god, who is capable of performing a sacrifice like this.$ye maho rajaso vidurviśve devāso adruhaḥ#They who know the greatness of the firmament, The All-gods who are free from enmity;$ya ugrā arkamānṛcuranādhṛṣṭāsa ojasā#They are fierce and invincible. In their energy, they have sung praises to the sun.$ye śubhrā ghoravarpasaḥ sukṣatrāso riśādasaḥ#They were fair and terrible in form. They were extremely terrible and could devour beings.$ye nākasyādhi rocane divi devāsa āsate#The gods who dwell in the firmament above the light of the vault,$ya īṅkhayanti parvatān tiraḥ samudramarṇavam#They are capable of tilting the mountains, crossing the ocean and the ocean.$ā ye tanvanti raśmibhistiraḥ samudramojasā#They spread with their beams, encompassing the sea in might.$abhi tvā pūrvapītaye sṛjāmi somyaṃ madhu#I pour on thee the mead of Soma, that thou mayst drink thereof in the morning.$ayaṃ devāya janmane stomo viprebhirāsayā#This is the hymn for the birth of the god, Through the singer's song.$akāri ratnadhātamaḥ#The jewel-bearing Akārinī, the daughter of King Vikramāditya, gave birth to a son, whose name was Akārin, and who was celebrated in the three worlds by the name of Vāsudeva.$ya indrāya vacoyujā tatakṣurmanasā harī#He who yoking the word to Indra, fashioned with his mind the two bay steeds;$śamībhiryajñamāśata#With Samis [] do thou attain the sacrifice;$ |
juhuyājjanayitvāgniṃ samidho dvādaśīstataḥ āghārāvājyabhāgau tu praṇavenaiva kārayet aṣṭāhutīs tathāṣṭāntair vyāhṛtibhiḥ kramāt lokeśānāmagnaye vai somāyāvagraheṣu puruṣottamāyeti ca vyāhṛtīrjuhuyāttataḥ prāyaścittaṃ tataḥ pūrṇāṃ mūrtimāṃsaghṛtāṃstilān vedādyair kumbheṣu ca pṛthak pṛthak prāṅmukhastu guruḥ kuryādaṣṭadikṣu vilipya ca madhye caikāṃ śilāṃ kumbhaṃ nyasedetān surān kramāt padmaṃ caiva mahāpadmaṃ makaraṃ kacchapaṃ tathā kumudañca tathā nandaṃ padmaṃ śaṅkhañca padminīṃ kumbhānna cālayetteṣu iṣṭakānāntu devatāḥ īśānāntāś ca pūrvādāviṣṭakāṃ prathamaṃ nyaset$242 After having ignited the fire, twelve twigs should be offered. The portions of the clarified butter for the sprinkling should be done with the syllable oṃ. There are eight offerings, also with the verses ending with the eighth. By means of the Vyāhṛtis, in succession. of the Lords of the worlds to Agni, and of Soma at the draughts. Then one should offer oblations with the vyāhṛtis puruṣottamāya[]. After that the expiation would be complete. The flesh of the image, clarified butter and sesamum. By the Veda and other sources. The term Veda stands for the Veda, as also for the Smṛti-texts contained in the Mīmāṃsā Sūtras. Through the Vedai. e., through the Veda and other sources of knowledge. They should also be kept separately in earthen pitchers. The preceptor should do so facing the east, after having written on the eight directions. 1141);—in Smṛticandrikā (Saṃskāra, p.127) as showing that unintentional emission involves only an expiation;—and in Prāyoscittaviveka (p.462).Yama (Aparārka, 11.41).—‘The Religious Student involuntarily emitting semen during a dream shall bathe, look at the Sun and repeat the Gāyatrī a hundred and eight times.’ A stone and a pitcher should be placed at the centre. The following celestials in order. There were lotuses, giant lotuses, makaras and tortoises. Kumuda, Nanda, Padma, Śaṅkha and Padminī. One should not move the pitchers. May the gods be pleased! with the bricks on them. Beginning with the east and ending with north-east, one should at first assign the asterisms of Āviṣṭaka. | juhuyājjanayitvāgniṃ samidho dvādaśīstataḥ#After having ignited the fire, twelve twigs should be offered.$āghārāvājyabhāgau tu praṇavenaiva kārayet#The portions of the clarified butter for the sprinkling should be done with the syllable oṃ.$aṣṭāhutīs tathāṣṭāntair#There are eight offerings, also with the verses ending with the eighth.$vyāhṛtibhiḥ kramāt#By means of the Vyāhṛtis, in succession.$lokeśānāmagnaye vai somāyāvagraheṣu#of the Lords of the worlds to Agni, and of Soma at the draughts.$puruṣottamāyeti ca vyāhṛtīrjuhuyāttataḥ#Then one should offer oblations with the vyāhṛtis puruṣottamāya[].$prāyaścittaṃ tataḥ pūrṇāṃ mūrtimāṃsaghṛtāṃstilān#After that the expiation would be complete. The flesh of the image, clarified butter and sesamum.$vedādyair#By the Veda and other sources. The term Veda stands for the Veda, as also for the Smṛti-texts contained in the Mīmāṃsā Sūtras. Through the Vedai. e., through the Veda and other sources of knowledge.$kumbheṣu ca pṛthak pṛthak#They should also be kept separately in earthen pitchers.$prāṅmukhastu guruḥ kuryādaṣṭadikṣu vilipya ca#The preceptor should do so facing the east, after having written on the eight directions.$madhye caikāṃ śilāṃ kumbhaṃ nyasedetān surān kramāt#A stone and a pitcher should be placed at the centre. The following celestials in order.$padmaṃ caiva mahāpadmaṃ makaraṃ kacchapaṃ tathā#There were lotuses, giant lotuses, makaras and tortoises.$kumudañca tathā nandaṃ padmaṃ śaṅkhañca padminīṃ#Kumuda, Nanda, Padma, Śaṅkha and Padminī.$kumbhānna cālayetteṣu iṣṭakānāntu devatāḥ#One should not move the pitchers. May the gods be pleased! with the bricks on them.$īśānāntāś ca pūrvādāviṣṭakāṃ prathamaṃ nyaset#Beginning with the east and ending with north-east, one should at first assign the asterisms of Āviṣṭaka.$ |
atra svayam uktasya satyabhāmety asya śabdasya satī katham abhāmā ity arthāntareṇa saṃvaraṇāt saṃvṛttiḥ atha bhrāntiḥ bhrāntir viparyayajñānaṃ prasaṅgasyāpi niścayāt yathā navame kṛṣṇaḥ atra bhāvi nirātaṅkamāro me ramaṇaṃ mama duratyante kuśasthalyā yadi darbhāṅgabhūr iyam candrāvalī māhavi ṇūṇaṃ diṭṭhahmi jaṃ vidabbhaṃgabhutti bāharīadi mādhavi nūnaṃ dṛṣṭāsmi yad vidarbhaāṅgabhūr iti vyāhriyate atra vidarbhāṅgabhūr ity asya vigatadarbhabhūmitvājñānaṃ devyāḥ bhrāntiḥ$How can the term Satyabhāmā, which is pronounced by the person himself, be regarded as non-existent, when it is present? The answer to this is as follows: It is conventional in the sense that it arises from a particular restraint or curtailment of an individual's morality by adopting a different set of conventional morality. Then there is illusion. Wrong cognition is wrong cognition; as in that case there would be certainty regarding the Reductio ad Absurdum also. as in the case of the Black on the ninth day. Here I will free Māra from his fears, And delight in me. If this place is made of Darbha grass, it will be difficult to cross over with a piece of kusha grass. der sinnlichen Wahrnehmung wie aum den des Denkens und der gedanklichenErkenntnis. Wenn im folgenden der Kürze halber meist nur das Wort "Erkennt~-;nis" verwendet wird, so möge der Leser sich gegenwärtig halten, daß die sinn~:'l.iche Wahrnehmung miteingeschlossen ist.','3 Das -Sanskritwort vijiiapti eine kausative Bildung mit der Grundbedeutung.;"BekanntmaChung", "Mitteilung" - expliziert den Aspekt des aktuellen Voll~ Candrāvalī, Māhvī, and Candraparāvatī of the great goddess of fortune. Surely I've seen what happens to the princess of Vidū, who comes out after her husband's death. Mādhavī, surely you have seen me! That which is called the land of Vidarbha's limbs. Here we have an illusion of the Goddess, in the form that she does not know that the ground is devoid of Kuśa-grass, while she knows that it is the land of Vidarbha. What is meant by this illusion is that she does not know that the ground is devoid of Kuśa-grass. | atra svayam uktasya satyabhāmety asya śabdasya satī katham abhāmā ity#How can the term Satyabhāmā, which is pronounced by the person himself, be regarded as non-existent, when it is present? The answer to this is as follows:$arthāntareṇa saṃvaraṇāt saṃvṛttiḥ#It is conventional in the sense that it arises from a particular restraint or curtailment of an individual's morality by adopting a different set of conventional morality.$atha bhrāntiḥ#Then there is illusion.$bhrāntir viparyayajñānaṃ prasaṅgasyāpi niścayāt#Wrong cognition is wrong cognition; as in that case there would be certainty regarding the Reductio ad Absurdum also.$yathā navame kṛṣṇaḥ#as in the case of the Black on the ninth day.$atra bhāvi nirātaṅkamāro me ramaṇaṃ mama#Here I will free Māra from his fears, And delight in me.$duratyante kuśasthalyā yadi darbhāṅgabhūr iyam#If this place is made of Darbha grass, it will be difficult to cross over with a piece of kusha grass.$candrāvalī māhavi#Candrāvalī, Māhvī, and Candraparāvatī of the great goddess of fortune.$ṇūṇaṃ diṭṭhahmi jaṃ vidabbhaṃgabhutti bāharīadi#Surely I've seen what happens to the princess of Vidū, who comes out after her husband's death.$mādhavi nūnaṃ dṛṣṭāsmi#Mādhavī, surely you have seen me!$yad vidarbhaāṅgabhūr iti vyāhriyate#That which is called the land of Vidarbha's limbs.$atra vidarbhāṅgabhūr ity asya vigatadarbhabhūmitvājñānaṃ devyāḥ bhrāntiḥ#Here we have an illusion of the Goddess, in the form that she does not know that the ground is devoid of Kuśa-grass, while she knows that it is the land of Vidarbha. What is meant by this illusion is that she does not know that the ground is devoid of Kuśa-grass.$ |
sūryeṇa viṣuvaṃ vidyā tkālaṃ somena lakṣayet samā rātrirahaścaiva yadā tadviṣuvaṃ bhavet tadā dānāni deyāni pitṛbhyo viṣuveṣu ca brāhmaṇebhyo viśeṣeṇa mukhametattu daivatam ūnamāsādhimāsau ca kalā kāṣṭhā muhūrttakāḥ paurṇamāsī tathā jñeyā amāvāsyā tathaiva ca tapastapasyau madumādhavau ca śukraḥśuciścāyanamuttaraṃ syāt nabhonabhasyāviṣaūrjasaṃjñau sahaḥsahasyāviti dakṣiṇaṃ syāt ārtavāśca tato jñeyā pañcābdā brahmaṇāḥ sutāḥ tasmācca ṛtavo jñeyā ṛtubhyo hyārttavāḥ smṛtāḥ tasmādṛtumukhī jñeyā amāvāsyāsya parvaṇaḥ tasmāttu viṣuvaṃ jñeyaṃ pitṛdevahitaṃ sadā parva jñātvā na muhyeta pitrye daive ca mānavaḥ$One should mark the equinoctial point with the sun and the moon with the lunar mansions. When the night and day are equal, it is the equinoctial point. At that time, and on the days of the equinoxes, one must give gifts to the ancestors. This mouth is especially for brahmanas. It is like a divinity. An ādhi and māsas are deficient. Kalā, kāṣṭhā and muhūrtta. It is known to be full-moon and new-moon too. The austerity and penance, my consort Uma and Madhava, the shukra and the shuchi constitute the northern course. The right one should be with the formulas beginning with nabhas, nabhasya, avīṣa and ūrjaḥ and sah sah as well as sahasya. The five seasons are known as the five abdās and are the progeny of Brahmā. Therefore, it is the seasons that are to be known. It has been said that the seasons come after the seasons. Therefore, the new moon day should be known as the first day of the season. Therefore, it should always be known that the equinoctial equinox is beneficial for the ancestors and the gods. If a man knows about the auspicious and inauspicious parvas, he is not confused about rites in honour of the ancestors and the gods. | sūryeṇa viṣuvaṃ vidyā tkālaṃ somena lakṣayet#One should mark the equinoctial point with the sun and the moon with the lunar mansions.$samā rātrirahaścaiva yadā tadviṣuvaṃ bhavet#When the night and day are equal, it is the equinoctial point.$tadā dānāni deyāni pitṛbhyo viṣuveṣu ca#At that time, and on the days of the equinoxes, one must give gifts to the ancestors.$brāhmaṇebhyo viśeṣeṇa mukhametattu daivatam#This mouth is especially for brahmanas. It is like a divinity.$ūnamāsādhimāsau ca kalā kāṣṭhā muhūrttakāḥ#An ādhi and māsas are deficient. Kalā, kāṣṭhā and muhūrtta.$paurṇamāsī tathā jñeyā amāvāsyā tathaiva ca#It is known to be full-moon and new-moon too.$tapastapasyau madumādhavau ca śukraḥśuciścāyanamuttaraṃ syāt#The austerity and penance, my consort Uma and Madhava, the shukra and the shuchi constitute the northern course.$nabhonabhasyāviṣaūrjasaṃjñau sahaḥsahasyāviti dakṣiṇaṃ syāt#The right one should be with the formulas beginning with nabhas, nabhasya, avīṣa and ūrjaḥ and sah sah as well as sahasya.$ārtavāśca tato jñeyā pañcābdā brahmaṇāḥ sutāḥ#The five seasons are known as the five abdās and are the progeny of Brahmā.$tasmācca ṛtavo jñeyā ṛtubhyo hyārttavāḥ smṛtāḥ#Therefore, it is the seasons that are to be known. It has been said that the seasons come after the seasons.$tasmādṛtumukhī jñeyā amāvāsyāsya parvaṇaḥ#Therefore, the new moon day should be known as the first day of the season.$tasmāttu viṣuvaṃ jñeyaṃ pitṛdevahitaṃ sadā#Therefore, it should always be known that the equinoctial equinox is beneficial for the ancestors and the gods.$parva jñātvā na muhyeta pitrye daive ca mānavaḥ#If a man knows about the auspicious and inauspicious parvas, he is not confused about rites in honour of the ancestors and the gods.$ |
tā huve yayoḥ na mardhataḥ ugrā vighaninā havāmahe tā mṛḷātaḥ īdṛśe hataḥ vṛtrāṇi śambhuvā sutam yāḥ vām santi tābhiḥ ā gacchatam parisvajat kṛṇoti jihvayā yaḥ iddhe āvivāsati sutarāḥ apaḥ tā naḥ vājavatīḥ ca voḷhave ubhā vām indrāgnī iti āhuvadhyai$These two I invoke, for them [] is the sacrifice of the gods: these two I invoke, for them is the sacrifice of the gods; and these two I invoke, for them is the sacrifice of the gods. not for one who desires ruination. The Ugra is capable of destroying obstacles. < ajñanatimirasyaikam ausadham samsmrtis tava/, 'Your constant memory is the only remedy---> stance, TĀ I 331, ĪPvṛ III 2, 17 (dvicandrādibhrāntiḥ), ĪPvṛ II 3, 13; also Stavacintāmaṇi 24: We invoke them. Mṛḍātā, of such a kind. The Vritras are slain. Sambhuby Śambhu;the Dative ending in suta, beget, has the reflexive affix yat, and then the reflexive affix ṇam, according to Pāṇini, where the participial term sambhu is dropped Those of you two who are in the right mind, i. e., those belonging to the right mind;those connected with the wrong mind, i. e., those occurring in the wrong mind;those occurring in the wrong mind, i. e., those occurring in the right mind; With them come hither; with them go hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, He embraced her. He utters it with his tongue. He who, through success, enters into a strong dwelling, The waters are more rapidly flowing. They are rich in strength for us []. And may your journey be a pleasant one! 'Ye twain, O Indra and Agni!'he therewith lays down the fire-stirring stick. 'To slay', they say, for the sake of slaying. | tā huve yayoḥ#These two I invoke, for them [] is the sacrifice of the gods: these two I invoke, for them is the sacrifice of the gods; and these two I invoke, for them is the sacrifice of the gods.$na mardhataḥ#not for one who desires ruination.$ugrā vighaninā#The Ugra is capable of destroying obstacles.$havāmahe tā#We invoke them.$mṛḷātaḥ īdṛśe#Mṛḍātā, of such a kind.$hataḥ vṛtrāṇi#The Vritras are slain.$śambhuvā sutam#Sambhuby Śambhu;the Dative ending in suta, beget, has the reflexive affix yat, and then the reflexive affix ṇam, according to Pāṇini, where the participial term sambhu is dropped$yāḥ vām santi#Those of you two who are in the right mind, i. e., those belonging to the right mind;those connected with the wrong mind, i. e., those occurring in the wrong mind;those occurring in the wrong mind, i. e., those occurring in the right mind;$tābhiḥ ā gacchatam#With them come hither; with them go hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither, with them come hither,$parisvajat#He embraced her.$kṛṇoti jihvayā#He utters it with his tongue.$yaḥ iddhe āvivāsati#He who, through success, enters into a strong dwelling,$sutarāḥ apaḥ#The waters are more rapidly flowing.$tā naḥ vājavatīḥ#They are rich in strength for us [].$ca voḷhave#And may your journey be a pleasant one!$ubhā vām indrāgnī iti#'Ye twain, O Indra and Agni!'he therewith lays down the fire-stirring stick.$āhuvadhyai#'To slay', they say, for the sake of slaying.$ |
kṣipram eṣyāmi bhadraṃ te gacchasva svapuraṃ nṛpa pariṣvajya tathānyonyaṃ śalyaduryodhanāv ubhau dṛṣṭvā tu pāṇḍavān rājan na mithyā kartum utsahe sa tathā śalyam āmantrya punar āyāt svakaṃ puram śalyo jagāma kaunteyān ākhyātuṃ karma tasya tat upaplavyaṃ sa gatvā tu skandhāvāraṃ praviśya ca pāṇḍavān atha tān sarvāṃ śalyas tatra dadarśa ha cirāt tu dṛṣṭvā rājānaṃ mātulaṃ samitiṃjayam āsanebhyaḥ samutpetuḥ sarve sahayudhiṣṭhirāḥ sametya tu mahābāhuḥ śalyaḥ pāṇḍusutais tadā pādyam arghyaṃ ca gāṃ caiva pratyagṛhṇād yathāvidhi kṛtāñjalir adīnātmā dharmātmā śalyam abravīt svāgataṃ te stu vai rājann etad āsanam āsyatām tato nyaṣīdac chalyaś ca kāñcane paramāsane tatra pādyam athārghyaṃ ca nyavedayata pāṇḍavaḥ$O fortunate one! I will return quickly. O king! Return to your own city. Shalya and Duryodhana then embraced each other. 384...546174 Now that I have seen the Pāndavas, king, I cannot act in vain. Having taken his leave of Shalya, he returned to his own city. Shalya went to the Kounteyas and told them what he had done. He went to Upaplavya and entered the camp. Shalya saw all the Panchalas there. After a long time, he saw his maternal uncle, the king who was victorious in assemblies. With Yudhishthira, all of them arose from their seats. The mightyarmed Shalya then confronted the sons of Pandu. K. RÜPING, Zur Askcsc in dcn indischcn Religionen. ZMR 61RÜPING 1977RVB-gveda. Hrsg. M. MÜLLER, Varanasi 31965§BSatapathabrähmal)a. Ed. A. WEBER, Varanasi 21964SCIIMIDT 1968H. P. SCHMIDT, The Origin ofA/r.;'IISÖ. In: Melal/ges d'll/dial/ismea la memoire de L. Relloll, ParisSCIIMITHAUSEN 1991 Following the prescribed ordinances, he must receive padya, arghya and a cow. The one with dharma in his soul joined his hands in salutation and spoke to Shalya. O king! Welcome. Be seated on this seat. Shalya also sat down on a supreme and golden seat. < [also] as relative truths (samvrtisatya), but, in ultimate terms, none of--- P 227b5f (D 1 89a4): fn. 1 060P 23 1 a4f (D 1 92a1): fn. 1 05 6 The son of Pandu offered him water to wash his feet and a gift. | kṣipram eṣyāmi bhadraṃ te gacchasva svapuraṃ nṛpa#O fortunate one! I will return quickly. O king! Return to your own city.$pariṣvajya tathānyonyaṃ śalyaduryodhanāv ubhau#Shalya and Duryodhana then embraced each other.$dṛṣṭvā tu pāṇḍavān rājan na mithyā kartum utsahe#Now that I have seen the Pāndavas, king, I cannot act in vain.$sa tathā śalyam āmantrya punar āyāt svakaṃ puram#Having taken his leave of Shalya, he returned to his own city.$śalyo jagāma kaunteyān ākhyātuṃ karma tasya tat#Shalya went to the Kounteyas and told them what he had done.$upaplavyaṃ sa gatvā tu skandhāvāraṃ praviśya ca#He went to Upaplavya and entered the camp.$pāṇḍavān atha tān sarvāṃ śalyas tatra dadarśa ha#Shalya saw all the Panchalas there.$cirāt tu dṛṣṭvā rājānaṃ mātulaṃ samitiṃjayam#After a long time, he saw his maternal uncle, the king who was victorious in assemblies.$āsanebhyaḥ samutpetuḥ sarve sahayudhiṣṭhirāḥ#With Yudhishthira, all of them arose from their seats.$sametya tu mahābāhuḥ śalyaḥ pāṇḍusutais tadā#The mightyarmed Shalya then confronted the sons of Pandu.$pādyam arghyaṃ ca gāṃ caiva pratyagṛhṇād yathāvidhi#Following the prescribed ordinances, he must receive padya, arghya and a cow.$kṛtāñjalir adīnātmā dharmātmā śalyam abravīt#The one with dharma in his soul joined his hands in salutation and spoke to Shalya.$svāgataṃ te stu vai rājann etad āsanam āsyatām#O king! Welcome. Be seated on this seat.$tato nyaṣīdac chalyaś ca kāñcane paramāsane#Shalya also sat down on a supreme and golden seat.$tatra pādyam athārghyaṃ ca nyavedayata pāṇḍavaḥ#The son of Pandu offered him water to wash his feet and a gift.$ |
adhunā bhavataḥ kāntā jātety atra kim ucyate gatānugatiko lokaḥ pravṛtto hi yathā tathā paramārthaṃ punar veda sahasraikaḥ pumān iti tenoktaṃ janatāsiddhaṃ viruddham api na tyajet kriyate chagalaḥ śvāpi saṃhatya bahubhir balāt tena yuṣmadvidhaiḥ prājñair na vācyaṃ sad apīdṛśam aśraddheyaṃ na vaktavyaṃ pratyakṣam api yad bhavet śrūyatāṃ ca kathā tāvad arthasyāsya prakāśikā pramāṇaṃ hi pramāṇajñaiḥ purākalpe pi vartitam babhūva kauśiko nāma vedavedāṅgaviddvijaḥ satyavratatayā loke prasiddhaḥ satyakauśikaḥ kadācid abhiṣekāya tena yātena jāhnavīm$Now she is your beloved. What is the meaning of the expression arises in the Sūtra? The world is a follower of those who have gone. He is engaged in whatever kind of action. Again, he understands the absolute truth. Sāhasraikapumān is the same as Pumān ekaḥ, the man of a thousand. Hence he said, People have held that it is a well-established doctrine. He shall not give up even that which is opposed to him. A goat is made, and a dog too. Combined, along with a large number of men. Forcibly;i. e., collectively. That is the reason wise ones like you do not have doubts about what should be done in this world and what should not be done in the world hereafter. Having been thus addressed, they replied, O king! O lord of the earth! We are incapable of comprehending your supreme wisdom. Such a thing should not be said, even though it really exists. One must not say something that should not be believed. Perceptible; i. e. that which could be perceptible by sense-organs. Now listen to a story. Manifests this thing; i. e. it brings about the cognition of that thing which is meant to be spoken of here. The means of valid knowledge are those who know about the means of valid knowledge. This happened in an earlier kalpa too. There was a king named Kauśika, and he ruled over the whole country of Kaushika. Brāhmaṇalearned in the Veda and its subsidiaries. in the world because of their vow of truth; Satyakuśikais well known. sometimes for the purpose of consecration. He went to the Jāhnavī. | adhunā bhavataḥ kāntā#Now she is your beloved.$jātety atra kim ucyate#What is the meaning of the expression arises in the Sūtra?$gatānugatiko lokaḥ#The world is a follower of those who have gone.$pravṛtto hi yathā tathā#He is engaged in whatever kind of action.$paramārthaṃ punar veda#Again, he understands the absolute truth.$sahasraikaḥ pumān iti#Sāhasraikapumān is the same as Pumān ekaḥ, the man of a thousand.$tenoktaṃ janatāsiddhaṃ#Hence he said, People have held that it is a well-established doctrine.$viruddham api na tyajet#He shall not give up even that which is opposed to him.$kriyate chagalaḥ śvāpi#A goat is made, and a dog too.$saṃhatya bahubhir balāt#Combined, along with a large number of men. Forcibly;i. e., collectively.$tena yuṣmadvidhaiḥ prājñair#That is the reason wise ones like you do not have doubts about what should be done in this world and what should not be done in the world hereafter. Having been thus addressed, they replied, O king! O lord of the earth! We are incapable of comprehending your supreme wisdom.$na vācyaṃ sad apīdṛśam#Such a thing should not be said, even though it really exists.$aśraddheyaṃ na vaktavyaṃ#One must not say something that should not be believed.$pratyakṣam api yad bhavet#Perceptible; i. e. that which could be perceptible by sense-organs.$śrūyatāṃ ca kathā tāvad#Now listen to a story.$arthasyāsya prakāśikā#Manifests this thing; i. e. it brings about the cognition of that thing which is meant to be spoken of here.$pramāṇaṃ hi pramāṇajñaiḥ#The means of valid knowledge are those who know about the means of valid knowledge.$purākalpe pi vartitam#This happened in an earlier kalpa too.$babhūva kauśiko nāma#There was a king named Kauśika, and he ruled over the whole country of Kaushika.$vedavedāṅgaviddvijaḥ#Brāhmaṇalearned in the Veda and its subsidiaries.$satyavratatayā loke#in the world because of their vow of truth;$prasiddhaḥ satyakauśikaḥ#Satyakuśikais well known.$kadācid abhiṣekāya#sometimes for the purpose of consecration.$tena yātena jāhnavīm#He went to the Jāhnavī.$ |
sasṛṣṭe dadhnā sasṛṣṭa dādhikam samāja rakṣati sāmājikaḥ śabdadardura karoti śabda karoti śābdikaḥ dardura karoti dārdurikaḥ dharma carati dharmikaḥ adharmācceti vaktavyam mṛdaṅgavādana śilpamasya mārdaṅgikaḥ asiḥ praharaṇamasya āsikaḥ dhānuṣkaḥ apūpabhakṣaṇa śīlamasya āpūpikaḥ prāgdhitādyat tasmai hitamityataḥ prāgyadadhikriyate$When he had been created, i. e., when he had gone out of the womb;after having been created, when he had gone out of the womb; i. e., when he had gone out of the womb;after having been created, at the time of his passing away, he curds, sour gruel, and skimmed curd. [] The above ingredients should be mixed with ghee and boiled till reduced to one tenth of the quantity that is left over in the case of patients suffering from pittaja type of chhardi. Socializing means protecting the society. It makes sounds horrifying and terrifying, like the sound of thunder during a drumstick that is struck by an earthquake or a hail storm. The vocal organ produces the sound. Dārduraka makes a frog. They practice the Dharma. prasiddham iti/.Finally, one can understand "what has not been obtained” (alabdhapūrva) as what hasnot been obtained in this life: apare punar vyācakṣate ekaṁ janmedam abhikṛtyoktam najanmāntaram/ yad vihīnam asminn eva janmani punar labhyate na tad bhavyatebhävitotsṛṣṭatvät/ janmäntare tu yal labhyate tad bhavyate.151. See Kośa, vi. 1, note 2; vii, p. 1104, Atthasālinī, 163.Footnotes 1195 Dharmika, righteous, stands for the man who acts in accordance with Dharma. You should answer: "And because of non-dharma. " Furthermore, out from dhyänäntara, what would be the cause of the arising ofMahābrahmā the King of the World (Kośa, viii.23b)? Mārdaṅgikā is the name of the skill in playing on Mṛdaṅga-drums. Mārdaṅgikā is one who has mastered the art of stringing and beating cymbals, to the accompaniment of the musical instrument played upon them. The knife is his weapon, the sword. the Dhanushka; Āpūpikā is one who has the habit of eating cakes; Because of the preparatory exercises, that is to say, because of the continuance of the aforesaid practice. Hence it is that which comes first, in consideration of what is beneficial to it. | sasṛṣṭe#When he had been created, i. e., when he had gone out of the womb;after having been created, when he had gone out of the womb; i. e., when he had gone out of the womb;after having been created, at the time of his passing away, he$dadhnā sasṛṣṭa dādhikam#curds, sour gruel, and skimmed curd. [] The above ingredients should be mixed with ghee and boiled till reduced to one tenth of the quantity that is left over in the case of patients suffering from pittaja type of chhardi.$samāja rakṣati sāmājikaḥ#Socializing means protecting the society.$śabdadardura karoti#It makes sounds horrifying and terrifying, like the sound of thunder during a drumstick that is struck by an earthquake or a hail storm.$śabda karoti śābdikaḥ#The vocal organ produces the sound.$dardura karoti dārdurikaḥ#Dārduraka makes a frog.$dharma carati#They practice the Dharma.$dharmikaḥ#Dharmika, righteous, stands for the man who acts in accordance with Dharma.$adharmācceti vaktavyam#You should answer: "And because of non-dharma. "$mṛdaṅgavādana śilpamasya mārdaṅgikaḥ#Mārdaṅgikā is the name of the skill in playing on Mṛdaṅga-drums. Mārdaṅgikā is one who has mastered the art of stringing and beating cymbals, to the accompaniment of the musical instrument played upon them.$asiḥ praharaṇamasya āsikaḥ#The knife is his weapon, the sword.$dhānuṣkaḥ#the Dhanushka;$apūpabhakṣaṇa śīlamasya āpūpikaḥ#Āpūpikā is one who has the habit of eating cakes;$prāgdhitādyat#Because of the preparatory exercises, that is to say, because of the continuance of the aforesaid practice.$tasmai hitamityataḥ prāgyadadhikriyate#Hence it is that which comes first, in consideration of what is beneficial to it.$ |
arthe bhrātḹṛṇāmaicchadasau tadīyapraśnaprativyāharaṇaṃ dayāl uḥ tato dharmo yakṣatanuḥ sa bhūtvā praśnāṃ ścakre vyākarot tān sa pārthaḥ tatastuṣṭo varamasmai dadau sa ekotthānaṃ bhrātṛmadhye sa vavre yadyekaḥ syānnakulostvityathāha tuṣṭo dharmaḥ kathametat kṛtaṃ te atiprītirbhīmasene tavāsti balī cāsau rājyahetustava syāt ityukta ūce mādriputraṃ vihāya kuntīputro na mayotthāpanīyaḥ cccxxxiiisa evamukto nitarāṃ prīyamāṇa utthāpayāmāsa ca tān samastān yatheṣṭarūpaprāptimeṣāṃ punaśca svakāmatonijarūpāptimādāt ajñātavāsejñātatāṃ sarvadaiva dadau teṣāṃ prīta ivānṛśaṃ syāt evaṃ krīḍan putra ityātmanaiva yaśodharmāvātmano varddhayan saḥ yudhiṣṭhirātmanastasya yaśodharmavivṛddhaye$For the sake of his brothers, out of kindness he desired an answer to their questions. Then Dharma assumed the form of a yakṣa and posed some questions, which were answered by Partha. Pleased with him, he gave him a boon and in the midst of his brothers asked for the boon that he would rise up alone. If only one remains, it will be Nakulas. But Dharma was satisfied and said, How did you accomplish this? Having been thus addressed, he replied, You have committed a sin. You are extremely affectionate towards Bhimasena and he is powerful. He will be the reason behind the kingdom. Addressed in this way, he said, I must not make Kuntis son get up without the son of Madri. of the 'first person' (see n. 397). Thus addressed, he was exceedingly pleased and made them all rise. He gave them the power to assume any form they desired, and also the power to assume any form at will that they desired. was denn mit 'Bodhisattva' gemeint sei, völlig anders als Asts 9,22-27:Anstatt sie durch eine etymologisierende Erklärung des Wortes 'Bodhisattva' zu beantworten, benutzt der Verfasser von D die Frage bloßals Anlaß fiir einen abrupten Sprung in die Lehre vonder Nichtexistenzeiner substantiellen Person. Entsprechend ist auch in E.a das etymologisierende Moment ausgeschieden und lediglich das sachlich WesentIiche herausgehoben: die Auflorderung an den Bodhisattva, sich auchdurch sein bodhicitta4urch den Gedanken, in dem er die Erleuchtung He always bestowed on them the privilege of remaining unrecognised, as if he were kindly disposed towards them. Sporting thus, thinking it to be his own son, he increased his own fame and righteousness. O Yudhishthira! Act so that your fame and dharma increase. | arthe bhrātḹṛṇāmaicchadasau tadīyapraśnaprativyāharaṇaṃ dayāl uḥ#For the sake of his brothers, out of kindness he desired an answer to their questions.$tato dharmo yakṣatanuḥ sa bhūtvā praśnāṃ ścakre vyākarot tān sa pārthaḥ#Then Dharma assumed the form of a yakṣa and posed some questions, which were answered by Partha.$tatastuṣṭo varamasmai dadau sa ekotthānaṃ bhrātṛmadhye sa vavre#Pleased with him, he gave him a boon and in the midst of his brothers asked for the boon that he would rise up alone.$yadyekaḥ syānnakulostvityathāha tuṣṭo dharmaḥ kathametat kṛtaṃ te#If only one remains, it will be Nakulas. But Dharma was satisfied and said, How did you accomplish this? Having been thus addressed, he replied, You have committed a sin.$atiprītirbhīmasene tavāsti balī cāsau rājyahetustava syāt#You are extremely affectionate towards Bhimasena and he is powerful. He will be the reason behind the kingdom.$ityukta ūce mādriputraṃ vihāya kuntīputro na mayotthāpanīyaḥ#Addressed in this way, he said, I must not make Kuntis son get up without the son of Madri.$cccxxxiiisa evamukto nitarāṃ prīyamāṇa utthāpayāmāsa ca tān samastān#Thus addressed, he was exceedingly pleased and made them all rise.$yatheṣṭarūpaprāptimeṣāṃ punaśca svakāmatonijarūpāptimādāt#He gave them the power to assume any form they desired, and also the power to assume any form at will that they desired.$ajñātavāsejñātatāṃ sarvadaiva dadau teṣāṃ prīta ivānṛśaṃ syāt#He always bestowed on them the privilege of remaining unrecognised, as if he were kindly disposed towards them.$evaṃ krīḍan putra ityātmanaiva yaśodharmāvātmano varddhayan saḥ#Sporting thus, thinking it to be his own son, he increased his own fame and righteousness.$yudhiṣṭhirātmanastasya yaśodharmavivṛddhaye#O Yudhishthira! Act so that your fame and dharma increase.$ |
bhavati na lahuṃ kālo atikramati oheyyaglānakānāṃ paṭipāṭikāye piṇḍapāto gṛhnitavyo na kṣamati bdhālabdhaṃ hantahantāye bhuñjiya labdho piṇḍo dvāraṃ paśyiya utthiya gantuṃ atha khalu yadi tāva saṃghasthaviro na pratibalo bhavati dvitīyasthaviro na pratibalo bhavati yo tatra pratibalo bhavati tena odanasaṃpattī vā āgametavyaṃ vyañjanasampattī vā āgamaṃtena bhuñjitavyaṃ tena dakṣiṇā ādiśitavyā jānitavyaṃ kim ālambanaṃ etaṃ bhaktaṃ jātakaṃ mṛtakaṃ vevāhikaṃ vā vā āgantukasya gamikasya gṛhasthasya pravrajitasyeti tato yadi tāva jātakaṃ bhavati nāyaṃ dakṣiṇā ādiśitavyā ayaṃ kumāro si$Time passes swiftly, not lightly. sm?.tatvenävivikte (od. -ktam) cet162absmflitväbankayä nätra44abs@ipramäpaphalayor68absyät sarvaivamvidhä bädhä162od U. MS 161absyät s m d avivekäc ca56ab and bring it down on a roll in front of those who are sick. If it is taken in the place of dropping the flour, it does not fit. Baddhālabdhaṃ, hāṃ, hāṃ, to the murderer! After eating and obtaining almsfood, look to the door, get up and go. 582 jani, II.308, n.568, 311, n.572, 317PRASANNAPADÃ CHAPTER ONE paci~, II.309, 317, n.569, 317 utpatti~, II.n.568 kṛtakārya, II.n.337, 175 kṛtantavirodha, II. Then, surely, if as yet you have not fully ascertained the meaning of this safeguard, then it is fitting to say: It is fitting that he should be killed. An elderly person in the Saṅgha is not a match for an elderly person who is not a match for a second elder. In this case, he or she is strong and capable of responding appropriately to any situation that may arise due to his or her adversary's lack of enthusiasm in the pursuit of self-development. Or he can wait until he has had enough rice. The literal meaning is that one should eat according to the scriptures. He should dedicate the rewards of the offerings. pratye-grEhgavikatpa) What is the object of that which must be known? Such an article of food as is born, dead or in course of being wedded;this he shall not give to a Brāhmaṇa on account of his having died during child-birth, or on account of the death of his bride. Or for the incoming man, i. e., for the Householder going out of the house, and also for the Renunciate. Therefore, if there is an indication from the birth horoscope, one must not announce the rewards of the offerings. This is a boy, said they, and you are a prince. | bhavati na lahuṃ kālo atikramati#Time passes swiftly, not lightly.$oheyyaglānakānāṃ paṭipāṭikāye#and bring it down on a roll in front of those who are sick.$piṇḍapāto gṛhnitavyo na kṣamati#If it is taken in the place of dropping the flour, it does not fit.$bdhālabdhaṃ hantahantāye#Baddhālabdhaṃ, hāṃ, hāṃ, to the murderer!$bhuñjiya labdho piṇḍo dvāraṃ paśyiya utthiya gantuṃ#After eating and obtaining almsfood, look to the door, get up and go.$atha khalu yadi tāva#Then, surely, if as yet you have not fully ascertained the meaning of this safeguard, then it is fitting to say: It is fitting that he should be killed.$saṃghasthaviro na pratibalo bhavati dvitīyasthaviro na pratibalo bhavati yo#An elderly person in the Saṅgha is not a match for an elderly person who is not a match for a second elder.$tatra pratibalo bhavati#In this case, he or she is strong and capable of responding appropriately to any situation that may arise due to his or her adversary's lack of enthusiasm in the pursuit of self-development.$tena odanasaṃpattī vā āgametavyaṃ#Or he can wait until he has had enough rice.$vyañjanasampattī vā āgamaṃtena bhuñjitavyaṃ#The literal meaning is that one should eat according to the scriptures.$tena dakṣiṇā ādiśitavyā#He should dedicate the rewards of the offerings.$jānitavyaṃ kim ālambanaṃ#What is the object of that which must be known?$etaṃ bhaktaṃ jātakaṃ mṛtakaṃ vevāhikaṃ vā#Such an article of food as is born, dead or in course of being wedded;this he shall not give to a Brāhmaṇa on account of his having died during child-birth, or on account of the death of his bride.$vā āgantukasya gamikasya gṛhasthasya pravrajitasyeti#Or for the incoming man, i. e., for the Householder going out of the house, and also for the Renunciate.$tato yadi tāva jātakaṃ bhavati nāyaṃ dakṣiṇā ādiśitavyā#Therefore, if there is an indication from the birth horoscope, one must not announce the rewards of the offerings.$ayaṃ kumāro si#This is a boy, said they, and you are a prince.$ |
tebhyo dhastāttu catvāraḥ punaranye mahāgrahāḥ sūryaḥ somo budhaścaiva bhārgavaścaiva śīghragāḥ tāvantyastārakāḥ koṭyo yāvantyṛkṣāṇi sarvaśaḥ dhruvāt tu niyamāccaiṣām ṛkṣamārge vyavasthitiḥ saptāśvasyaiva sūryasya nīcoccatvamanukramāt uccatvāddṛśyate śīghraṃ nātivyaktairgabhastibhiḥ tadā dakṣiṇamārgastho nīcāṃ vīthimupāśritaḥ bhūmirekhāvṛtaḥ sūryaḥ paurṇimāvāsyayos tadā dadṛśe ca yathākālaṃ śīghramastamupaiti ca tasmāduttaramārgastho hy amāvāsyāṃ niśākaraḥ$Four great grahas emerge from the lower part of the navel below the navel. They reside in the upper part of the abdomen and penetrate the lower part of the abdomen. The four remaining grahas enter into the lower part of the abdomen and penetrate the lower part of the abdomen. The sun, the moon, Budha and Bhargava travel swiftly. There are as many tens of millions of stars As there are constellations everywhere. contradicting the perceptible fact of the cognition of the meaning follow- 17a).Viṣṇu (71.91).—(Same as Manu, but reading ‘gatim’ for ‘prajām.’)Vaśiṣṭha (8.7).—(Do., but reading ‘phalate dhanam’ for ‘labhate prajām’ and ‘śriyamāpnoti’ for ‘dhanamakṣayyam.’)Mahābhārata (Anuśāsana, 161.6).—‘By right conduct the man obtains longevity; by right conduct he acquires prosperity; by right conduct he acquires fame, here as well as after death.’(verse 4.157)This verse has been quoted in Aparārka (p.231);—and in Nṛsiṃhaprasāda (Saṃskāra, p. They are established in the constellations because of Dhruvas rule and because they always follow the asterisms. The sun has seven horses, higher and lower respectively. Because of the height, it is not very clearly visible when the rays of the sun are directed in a forward direction. das "nicht fixierte Erlöschen" (aprati$thita-nirvä(la: s. Abschnitt 7), das ihmWirken in der Welt bei gleichzeitigem Erlöstsein ermöglicht, erreichen.Aus den vorangehenden Ausführungen dürfte deutlich geworden sein, . At that time, following the right path, He will follow a low road. On the full and new moon days, the sun is surrounded by a line on the ground. The sun can be seen at the right time, as it swiftly sets. Therefore, on the day of the new moon, the moon travels in a northward direction. | tebhyo dhastāttu catvāraḥ punaranye mahāgrahāḥ#Four great grahas emerge from the lower part of the navel below the navel. They reside in the upper part of the abdomen and penetrate the lower part of the abdomen. The four remaining grahas enter into the lower part of the abdomen and penetrate the lower part of the abdomen.$sūryaḥ somo budhaścaiva bhārgavaścaiva śīghragāḥ#The sun, the moon, Budha and Bhargava travel swiftly.$tāvantyastārakāḥ koṭyo yāvantyṛkṣāṇi sarvaśaḥ#There are as many tens of millions of stars As there are constellations everywhere.$dhruvāt tu niyamāccaiṣām ṛkṣamārge vyavasthitiḥ#They are established in the constellations because of Dhruvas rule and because they always follow the asterisms.$saptāśvasyaiva sūryasya nīcoccatvamanukramāt#The sun has seven horses, higher and lower respectively.$uccatvāddṛśyate śīghraṃ nātivyaktairgabhastibhiḥ#Because of the height, it is not very clearly visible when the rays of the sun are directed in a forward direction.$tadā dakṣiṇamārgastho nīcāṃ vīthimupāśritaḥ#. At that time, following the right path, He will follow a low road.$bhūmirekhāvṛtaḥ sūryaḥ paurṇimāvāsyayos tadā#On the full and new moon days, the sun is surrounded by a line on the ground.$dadṛśe ca yathākālaṃ śīghramastamupaiti ca#The sun can be seen at the right time, as it swiftly sets.$tasmāduttaramārgastho hy amāvāsyāṃ niśākaraḥ#Therefore, on the day of the new moon, the moon travels in a northward direction.$ |
ayaṃ girir ayaṃ sthāṇur ity āḍambaravibhramaḥ manaso bhāvanādārḍhyād asat sad iva lakṣyate prapañcacaturārambham antas tuccham idaṃ jagat sakāmatṛṣṇāmananaṃ tyaktvānyad rāma bhāvaya yathā svapne mahārambho bhrāntir eva na vastusat dīrghasvapnaṃ tathaivedaṃ viddhi cittopakalpitam dṛśyamānamahābhogaṃ gṛhyamāṇam avastukam kośam āśābhujaṅgīnāṃ saṃsārāḍambaraṃ tyaja asad etad iti jñātvā mātra bhāvaṃ niveśaya anudhāvati kaḥ prājño vijñāya mṛgatṛṣṇikām svasaṅkalpottharūpāḍhyāṃ manorathamayīṃ striyam yo nugacchati mūḍhātmā duḥkhasyaiva sa bhājanam vastuny asati loko yaṃ yātu kāmam avastuni yas tu vastu parityajya yāty avastu sa naśyati manovyāmoha evedaṃ rajjvām ahibhayaṃ yathā$This is a mountain, that is a post, all this is mere air-built fallacy. When the mind is troubled by contemplation, that which is non-existent appears to be existent. The world is hollow within, consisting Of the fourfold phenomenon of conceptual elaboration. It is insubstantial. O Rama! Abandon all thoughts of desire and thirst and meditate on something else. A great undertaking in a dream is nothing but an illusion and not real. In that way, know that this prolonged dream is the creation of the mind. that which is seen enjoys great pleasure, while that which is perceived is unreal; Abandon the sky of cyclic existence, the storehouse of desires for creatures. Knowing that this is unreal, do not be attached to it. What wise person knows the nature of mirage and will pursue it? One should contemplate a woman who is capable of assuming any desirable appearance according to ones own imagination. He who is foolish in his soul and follows this, only reaps unhappiness. In the absence of a real thing, people may go wherever they want; in the absence of a real thing, But he who goes away, abandoning the real, is ruined though really unreal. The mind is confused, like the fear of a snake in a rope. | ayaṃ girir ayaṃ sthāṇur ity āḍambaravibhramaḥ#This is a mountain, that is a post, all this is mere air-built fallacy.$manaso bhāvanādārḍhyād asat sad iva lakṣyate#When the mind is troubled by contemplation, that which is non-existent appears to be existent.$prapañcacaturārambham antas tuccham idaṃ jagat#The world is hollow within, consisting Of the fourfold phenomenon of conceptual elaboration. It is insubstantial.$sakāmatṛṣṇāmananaṃ tyaktvānyad rāma bhāvaya#O Rama! Abandon all thoughts of desire and thirst and meditate on something else.$yathā svapne mahārambho bhrāntir eva na vastusat#A great undertaking in a dream is nothing but an illusion and not real.$dīrghasvapnaṃ tathaivedaṃ viddhi cittopakalpitam#In that way, know that this prolonged dream is the creation of the mind.$dṛśyamānamahābhogaṃ gṛhyamāṇam avastukam#that which is seen enjoys great pleasure, while that which is perceived is unreal;$kośam āśābhujaṅgīnāṃ saṃsārāḍambaraṃ tyaja#Abandon the sky of cyclic existence, the storehouse of desires for creatures.$asad etad iti jñātvā mātra bhāvaṃ niveśaya#Knowing that this is unreal, do not be attached to it.$anudhāvati kaḥ prājño vijñāya mṛgatṛṣṇikām#What wise person knows the nature of mirage and will pursue it?$svasaṅkalpottharūpāḍhyāṃ manorathamayīṃ striyam#One should contemplate a woman who is capable of assuming any desirable appearance according to ones own imagination.$yo nugacchati mūḍhātmā duḥkhasyaiva sa bhājanam#He who is foolish in his soul and follows this, only reaps unhappiness.$vastuny asati loko yaṃ yātu kāmam avastuni#In the absence of a real thing, people may go wherever they want; in the absence of a real thing,$yas tu vastu parityajya yāty avastu sa naśyati#But he who goes away, abandoning the real, is ruined though really unreal.$manovyāmoha evedaṃ rajjvām ahibhayaṃ yathā#The mind is confused, like the fear of a snake in a rope.$ |
naravāhanadatto pi sa taṃ pratyabravīttadā tatas taṃ vīkṣya saccakravarticihnaṃ guṇī gṛham nītvā sa vīṇādattaḥ svair upacārair upācarat anyedyustatpuraṃ dṛṣṭvā vīṇāhastākhilaprajam naravāhanadattas taṃ vīṇādattaṃ sa pṛṣṭavān sarve pyābālamete kiṃ vīṇāhastā janā iti vīṇādatto pi sa tatas tam evaṃ pratyabhāṣata rājā sāgaradattākhyo gandharvāṇāmihāsti yaḥ tasya gandharvadattākhyā sutāsti nyakkṛtāpsarāḥ dhātrā kṛtaṃ sudhācandracandanādyair ivocitaiḥ sarvasundaranirmāṇavarṇakāyeva yadvapuḥ satataṃ sā ca gāyantī vīṇāyāṃ śauriṇā svayam$ÇLOKAVĀRTIKA. But Naravāhanadatta answered him: I will not go to any other country than this land of the Vidyādharas, for it is difficult to reach that land of the Vidyādharas. Then, seeing that house with all its good qualities, marked with the signs of a wheel-turning monarch, And Vīṇādatta took him and entertained him with all the luxuries which belonged to himself. The next day, he saw that the entire city was full of people holding musical instruments in their hands. madhyamā, 158mahābhūta, 337mahādevī, 63 Then Naravāhanadatta questioned Vīṇādatta, and said to him: What is the meaning of this? And Vīṇādatta replied: I will tell you what it means. When Vīṇādatta had thus spoken, he said to him: Naravāhanadatta, do not Are they all drunkards, or do they have lutes in their hands? Then Vīṇādatta said to him: There is a king of the gandharvas here, by the name of Sāgaradatta. He has a daughter named Gandharvadattā, who has humiliated the Apsarases. It was fashioned by the creator, as if with suitable ambrosia, camphor, sandalwood and so on. His body is the color of all beautiful creations. She was always sung to the veena by Shouri himself. | naravāhanadatto pi sa taṃ pratyabravīttadā#But Naravāhanadatta answered him: I will not go to any other country than this land of the Vidyādharas, for it is difficult to reach that land of the Vidyādharas.$tatas taṃ vīkṣya saccakravarticihnaṃ guṇī gṛham#Then, seeing that house with all its good qualities, marked with the signs of a wheel-turning monarch,$nītvā sa vīṇādattaḥ svair upacārair upācarat#And Vīṇādatta took him and entertained him with all the luxuries which belonged to himself.$anyedyustatpuraṃ dṛṣṭvā vīṇāhastākhilaprajam#The next day, he saw that the entire city was full of people holding musical instruments in their hands.$naravāhanadattas taṃ vīṇādattaṃ sa pṛṣṭavān#Then Naravāhanadatta questioned Vīṇādatta, and said to him: What is the meaning of this? And Vīṇādatta replied: I will tell you what it means. When Vīṇādatta had thus spoken, he said to him: Naravāhanadatta, do not$sarve pyābālamete kiṃ vīṇāhastā janā iti#Are they all drunkards, or do they have lutes in their hands?$vīṇādatto pi sa tatas tam evaṃ pratyabhāṣata#Then Vīṇādatta said to him:$rājā sāgaradattākhyo gandharvāṇāmihāsti yaḥ#There is a king of the gandharvas here, by the name of Sāgaradatta.$tasya gandharvadattākhyā sutāsti nyakkṛtāpsarāḥ#He has a daughter named Gandharvadattā, who has humiliated the Apsarases.$dhātrā kṛtaṃ sudhācandracandanādyair ivocitaiḥ#It was fashioned by the creator, as if with suitable ambrosia, camphor, sandalwood and so on.$sarvasundaranirmāṇavarṇakāyeva yadvapuḥ#His body is the color of all beautiful creations.$satataṃ sā ca gāyantī vīṇāyāṃ śauriṇā svayam#She was always sung to the veena by Shouri himself.$ |
sādhyatvenaiva nirdeśya itīdaṃ phalavad bhavet anumānasya sāmānyaviṣayatvaṃ ca varṇītam ihaivaṃ na hyanukte pi kiñcit pakṣe virudhyate kuryācced dharmiṇaṃ sādhyaṃ tataḥ kiṃ tanna śaktyate kasmāddhetvanvayābhāvānna ca doṣastayorapi uktarāvayavāpekṣo na doṣaḥ pakṣa iṣyate$He shall protect himself against enemies, by guarding his secrets from going out.The king shall keep himself controlled by his position, prosperity, ruin, knowledge and the six qualities; and never by desires.First of all he shall know himself, then his ministers, then his dependants, and lastly all the citizens; when this has been done, then alone shall he go against his enemies.’ then it would be futile to assert that the man is to be indicated only as the Probandum; and this would involve the fallacy of the Reason being Inconclusive, As a matter of fact, however, there is no Invariable Concomitance between the Probans and the Probandum; hence what has We have also discussed the fact that Inference apprehends a commonalty. Even after the Hand-joining ceremony has been performed, the marriage can be revoked if the girl is discovered to have serious defects; hut marriage can never he revoked after the birth of children.If the father gives away the girl without proclaiming any serious defects that she may have, he should be lined 96 Paṇas, and he should he made to return the fee or the dowry that he may have received for the girl.’ In the case in question also, there is nothing that would be incongruous under the view that even though it has not been stated, yet it may be regarded as an optional alternative. The answer to this is provided by the following Text: As a matter of fact however, there is no incongruity in the view that e If it were to make the Subject prove what is desired to be proved, then why cannot it be effective in bringing about the desired Conclusion? The answer to this is as follows: As a matter of fact, there is no force in the Capacity brought about by the Means of Cognition; hence it is not possible for it to be effective Why? Because there can be no co-ordination between Cause and Effect;there is no force in the objection that has been urged against these also. Hence, we do not subscribe to the hypothesis of abhihita-anvaya. The critics say in reply to this contention that a word does not depend upon its denotative word for the communication of its meaning but depends upon a word for the communication of its meaning. Now, the upholders of the hypothesis may contend thus :- | sādhyatvenaiva nirdeśya itīdaṃ phalavad bhavet#then it would be futile to assert that the man is to be indicated only as the Probandum; and this would involve the fallacy of the Reason being Inconclusive, As a matter of fact, however, there is no Invariable Concomitance between the Probans and the Probandum; hence what has$anumānasya sāmānyaviṣayatvaṃ ca varṇītam#We have also discussed the fact that Inference apprehends a commonalty.$ihaivaṃ na hyanukte pi kiñcit pakṣe virudhyate#In the case in question also, there is nothing that would be incongruous under the view that even though it has not been stated, yet it may be regarded as an optional alternative. The answer to this is provided by the following Text: As a matter of fact however, there is no incongruity in the view that e$kuryācced dharmiṇaṃ sādhyaṃ tataḥ kiṃ tanna śaktyate#If it were to make the Subject prove what is desired to be proved, then why cannot it be effective in bringing about the desired Conclusion? The answer to this is as follows: As a matter of fact, there is no force in the Capacity brought about by the Means of Cognition; hence it is not possible for it to be effective$kasmāddhetvanvayābhāvānna ca doṣastayorapi#Why? Because there can be no co-ordination between Cause and Effect;there is no force in the objection that has been urged against these also.$uktarāvayavāpekṣo na doṣaḥ pakṣa iṣyate#Hence, we do not subscribe to the hypothesis of abhihita-anvaya. The critics say in reply to this contention that a word does not depend upon its denotative word for the communication of its meaning but depends upon a word for the communication of its meaning. Now, the upholders of the hypothesis may contend thus :-$ |
ahaṃ hy ekāvadhānena tailaleśaparicyutam khaḍgapātabhayād rakṣaṃs tadānīm abhramaṃ purīm evaṃ vaṇiksutenokte sa rājā nijagāda tam dṛśyatailaikacittena na tvayā kiṃcid īkṣitam tat tenaivāvadhānena parānudhyānam ācara ekāgro hi bahirvṛttinivṛttas tattvam īkṣate dṛṣṭatattvaś ca na punaḥ karmajālena badhyate eṣa mokṣopadeśas te saṃkṣepāt kathito mayā ity uktvā prahito rājñā patitvā tasya pādayoḥ kṛtārthaḥ sa vaṇikputro hṛṣṭaḥ pitṛgṛhaṃ yayau evaṃ kaliṅgadattasya prajās tasyānuśāsataḥ tārādattābhidhānābhūd rājñī rājñaḥ kulocitā yayā sa rājā śuśubhe rītimatyā suvṛttayā nānādṛṣṭāntarasiko bhāratyā sukavir yathā$If I single-handedly remove a little bit of the oil that has been poured, it will be like an unbaked vessel filled with sesamum oil. I will protect this fearless city from the falling of birds. 3 Ibid III 71* Ibid III. 985 A full account of the Buddhist heavens and their denizens is giv-en in Prof H Kırfel, Die Kosmographie der Inder (Bonn, 1920),( 19 ) When this had been said by the merchants son, the king answered him: Do not say such things. Nothing was ever seen by you, Intent only on the look-alike oil. Therefore, with the same attention, practice meditation on others. truction of the impurities of Foulness and Darkness, and which also isImmaterial on account of the rejection of all material objects, and as suchresta in itself,"(4) ""As if non-existing”—because of the absence of its effects, the various"functions."(5) ""Secdless""—i.e. beyond the range of the seeds, the troubles, the actions"and the desires. This is the literal meaning, as given by Vachaspati Misra;the real meaning being that given in the translation.21 When one is single-minded and withdraws from external transformations, one can see the truth. The person who has perceived the reality is not bound by the net of action. I have briefly instructed you about moksha. With these words, the king prostrated himself at his feet and sent him away. Successful, the merchants son happily returned to his fathers house. In this way, Kaliṅgadatta ruled over the subjects. Now the king had a queen named Tārādattā, who was a fit person for the kings court. The king was radiant because of her accomplishments and good conduct. He delighted in using examples, like an excellent poet does to a person who speaks about the Mahabharata. | ahaṃ hy ekāvadhānena tailaleśaparicyutam#If I single-handedly remove a little bit of the oil that has been poured, it will be like an unbaked vessel filled with sesamum oil.$khaḍgapātabhayād rakṣaṃs tadānīm abhramaṃ purīm#I will protect this fearless city from the falling of birds.$evaṃ vaṇiksutenokte sa rājā nijagāda tam#When this had been said by the merchants son, the king answered him: Do not say such things.$dṛśyatailaikacittena na tvayā kiṃcid īkṣitam#Nothing was ever seen by you, Intent only on the look-alike oil.$tat tenaivāvadhānena parānudhyānam ācara#Therefore, with the same attention, practice meditation on others.$ekāgro hi bahirvṛttinivṛttas tattvam īkṣate#When one is single-minded and withdraws from external transformations, one can see the truth.$dṛṣṭatattvaś ca na punaḥ karmajālena badhyate#The person who has perceived the reality is not bound by the net of action.$eṣa mokṣopadeśas te saṃkṣepāt kathito mayā#I have briefly instructed you about moksha.$ity uktvā prahito rājñā patitvā tasya pādayoḥ#With these words, the king prostrated himself at his feet and sent him away.$kṛtārthaḥ sa vaṇikputro hṛṣṭaḥ pitṛgṛhaṃ yayau#Successful, the merchants son happily returned to his fathers house.$evaṃ kaliṅgadattasya prajās tasyānuśāsataḥ#In this way, Kaliṅgadatta ruled over the subjects.$tārādattābhidhānābhūd rājñī rājñaḥ kulocitā#Now the king had a queen named Tārādattā, who was a fit person for the kings court.$yayā sa rājā śuśubhe rītimatyā suvṛttayā#The king was radiant because of her accomplishments and good conduct.$nānādṛṣṭāntarasiko bhāratyā sukavir yathā#He delighted in using examples, like an excellent poet does to a person who speaks about the Mahabharata.$ |
bho mānuṣa kimatra tvam upaviṣṭo nṛpāsane tac chrutvā kṛṣṇaśaktiḥ sa dhīraḥ kārpaṭiko bravīt ahamatra prabhuryūyaṃ karadāś ca kuṭumbinaḥ vikramādityadevena vilabdhāḥ śāsanena me tac chrutvā śāsanaṃ dṛṣṭvā rākṣasastaṃ praṇamya saḥ uvāca rājā tvamiha pratīhārastavāsmi ca sarvatra vikramādityadevasyājñā hy akhaṇḍitā ity uktvā prakṛtīḥ sarvā ājuhāva sa rākṣasaḥ āyayurmantriṇaścātra tathā rājaparicchadaḥ apūri caturaṅgeṇa balena nagaraṃ ca tat sarvaiḥ praṇamyamāno tha hṛṣṭaḥ kārpaṭiko tra saḥ cakre rājopacāreṇa kṛtsnāḥ snānādikāḥ kriyāḥ tataḥ sa rāja bhūtvātra savismayamacintayat$O man! Why are you seated here, where kings should be worshipped? O unblemished one! You have been deprived of your senses by destiny. On hearing this, the self-controlled kārpaṭika Kṛṣṇaśakti said: I am the master here and you are the ones who pay taxes to householders. Vikramāditya obtained them at my command. On hearing this, the rakshasa looked towards his command and bowed down before him. "internal organ with sensorious objects. ""Mistaken Notions"".""contrary or false cognition. ""Missing the Point""-non-""acquirement of the state of meditation. ""Instability""-the"unfixed character of the internal organ with regard to thestages already acquired. The mind would become steady forthe accomplishment of meditation.80YOGA-DARASANA,These are the distractors of the internal organ, the nine"impurities of meditation, also called the ""Enemies"" and" He said, You are the king and I am your gatekeeper. Everywhere the decrees of King Vikramāditya are inviolate. Having said this, the rakshasa summoned all the ordinary people. Ministers and the king's retinue also came. And the city was filled with an army consisting of four divisions. Everyone bowed down to the kārpaṭika, And he was delighted. He performed all the rites, such as bathing and the like, with royal offerings. Then, having become a king, he reflected with astonishment: I have been born in the family of kings, and I am not worthy to sit on the throne any longer. | bho mānuṣa kimatra tvam upaviṣṭo nṛpāsane#O man! Why are you seated here, where kings should be worshipped? O unblemished one! You have been deprived of your senses by destiny.$tac chrutvā kṛṣṇaśaktiḥ sa dhīraḥ kārpaṭiko bravīt#On hearing this, the self-controlled kārpaṭika Kṛṣṇaśakti said:$ahamatra prabhuryūyaṃ karadāś ca kuṭumbinaḥ#I am the master here and you are the ones who pay taxes to householders.$vikramādityadevena vilabdhāḥ śāsanena me#Vikramāditya obtained them at my command.$tac chrutvā śāsanaṃ dṛṣṭvā rākṣasastaṃ praṇamya saḥ#On hearing this, the rakshasa looked towards his command and bowed down before him.$uvāca rājā tvamiha pratīhārastavāsmi ca#He said, You are the king and I am your gatekeeper.$sarvatra vikramādityadevasyājñā hy akhaṇḍitā#Everywhere the decrees of King Vikramāditya are inviolate.$ity uktvā prakṛtīḥ sarvā ājuhāva sa rākṣasaḥ#Having said this, the rakshasa summoned all the ordinary people.$āyayurmantriṇaścātra tathā rājaparicchadaḥ#Ministers and the king's retinue also came.$apūri caturaṅgeṇa balena nagaraṃ ca tat#And the city was filled with an army consisting of four divisions.$sarvaiḥ praṇamyamāno tha hṛṣṭaḥ kārpaṭiko tra saḥ#Everyone bowed down to the kārpaṭika, And he was delighted.$cakre rājopacāreṇa kṛtsnāḥ snānādikāḥ kriyāḥ#He performed all the rites, such as bathing and the like, with royal offerings.$tataḥ sa rāja bhūtvātra savismayamacintayat#Then, having become a king, he reflected with astonishment: I have been born in the family of kings, and I am not worthy to sit on the throne any longer.$ |
vīro govindakūṭākhyaṃ gaurimuṇḍapuraṃ prati athoccacāla cchannārkaṃ vidyādharabalaṃ divi vair iśītakarākālarāhūdayakṛtabhramam naravāhanadatto pi svayamāruhya karṇikām tasya padmavimānasya bhāryāḥ svāḥ kesareṣu ca āropya pattreṣu sakhīṃścaṇḍasiṃhādikeṣu ca puraḥsareṣu nabhasā pratasthe vijayāya saḥ gacchaṃścārdhapathaprāpte tasthau dhanavatīgṛhe tadarcitaḥ saṃs tadaharmātaṅgapurasaṃjñake tatrasthaścāhavāhvāne dūtamekaṃ vyasarjayat vidyādhareśayor gaurimuṇḍamānasavegayoḥ anyedyus tatra mātaṅgapure patnīrnidhāya saḥ govindakūṭaṃ taṃ prāyādrājabhir dyucaraiḥ saha tatra yuddhāya tau gaurimuṇḍamānasavegakau nirgatau pratyagṛhṇaṃste caṇḍasiṃhādayo grataḥ$The hero then proceeds to the city of Gauri, called Govindakūṭa. Then the army of the Vidyādharas began to move about in the sky, shrouding the sun. sphere of the First Dhyāna. See vii.50.94. See vii.50. Hsüan-tsang: "Beings arisen above produce the dharma from below, forexample nirmāṇacitta." The rising of Rāhu, the bringer of death to his foes, produced illusions. But Naravāhanadatta himself mounted the rudder of the chariot and drove it through the air to Karṇikā. The wives of the lotus-vehicled one were like his own filaments. She makes her friends sit on the leaves of the trees, such as the Indian lute and the lion and so forth. For the sake of victory, he travelled through the sky with those who were in front of him. And as he was going along, when he had reached the end of the journey, he stopped in Dhanavatīs house. On that very day, I was honoured by him in the place known as Matangas city. Standing there, he sent a messenger to summon him to the battle. 327, 173, n. The Vidyādhara princes Gaurī and Mānasavega were resplendent in their beauty. The next day he left his wives in Mātaṅgapura. With the kings who roamed around in the sky, he went to Govindakūṭa. There they fought, Pārashu•Rama and Mānasavega. When they came out, Caṇḍamahāroṣaṇa and the others received them. | vīro govindakūṭākhyaṃ gaurimuṇḍapuraṃ prati#The hero then proceeds to the city of Gauri, called Govindakūṭa.$athoccacāla cchannārkaṃ vidyādharabalaṃ divi#Then the army of the Vidyādharas began to move about in the sky, shrouding the sun.$vair iśītakarākālarāhūdayakṛtabhramam#The rising of Rāhu, the bringer of death to his foes, produced illusions.$naravāhanadatto pi svayamāruhya karṇikām#But Naravāhanadatta himself mounted the rudder of the chariot and drove it through the air to Karṇikā.$tasya padmavimānasya bhāryāḥ svāḥ kesareṣu ca#The wives of the lotus-vehicled one were like his own filaments.$āropya pattreṣu sakhīṃścaṇḍasiṃhādikeṣu ca#She makes her friends sit on the leaves of the trees, such as the Indian lute and the lion and so forth.$puraḥsareṣu nabhasā pratasthe vijayāya saḥ#For the sake of victory, he travelled through the sky with those who were in front of him.$gacchaṃścārdhapathaprāpte tasthau dhanavatīgṛhe#And as he was going along, when he had reached the end of the journey, he stopped in Dhanavatīs house.$tadarcitaḥ saṃs tadaharmātaṅgapurasaṃjñake#On that very day, I was honoured by him in the place known as Matangas city.$tatrasthaścāhavāhvāne dūtamekaṃ vyasarjayat#Standing there, he sent a messenger to summon him to the battle.$vidyādhareśayor gaurimuṇḍamānasavegayoḥ#The Vidyādhara princes Gaurī and Mānasavega were resplendent in their beauty.$anyedyus tatra mātaṅgapure patnīrnidhāya saḥ#The next day he left his wives in Mātaṅgapura.$govindakūṭaṃ taṃ prāyādrājabhir dyucaraiḥ saha#With the kings who roamed around in the sky, he went to Govindakūṭa.$tatra yuddhāya tau gaurimuṇḍamānasavegakau#There they fought, Pārashu•Rama and Mānasavega.$nirgatau pratyagṛhṇaṃste caṇḍasiṃhādayo grataḥ#When they came out, Caṇḍamahāroṣaṇa and the others received them.$ |
tathā haseyaṃ udyāṃ ca raṭeyaṃ ca śivety alam viṣamastho pi svastho pi rudann api hasann api gambhīro pi vicitto pi bhaveyaṃ bhaktitaḥ prabho bhaktānāṃ nāsti saṃvedyaṃ tvadantar yadi vā bahiḥ ciddharmā yatra na bhavān nirvikalpaḥ sthitaḥ svayam bhaktā nindānukare pi tavāmṛtakaṇair iva hṛṣyanty evāntarāviddhās tīkṣṇaromāñcasūcibhiḥ duḥkhāpi vedanā bhaktimatāṃ bhogāya kalpate$So let's stop with laughter and chattering, then we'll head off to the charnel ground. " Here there is a suggestion of an inherently plausible sensebased suggestion of a motif by a motif that is intended to divert the attention of the audience from the erotic sentiment depicted in the Mahabharata. Whether in adversity or well at ease, whether weeping or laughing, Through my devotion to you, may I be profound and clever, O Lord! You are incapable of being comprehended by your devotees, Whether as internal or external. und Traum, sondern auch der von nicht sinnlich-unmittelbarenfalschen Vorstellungen, oder auch der der Erkenntnis eines Nichtseins, auf ein reales Objekt zurückgeführt werden bann. Bei diesem Where there is no dharma of consciousness, You yourself are free from concepts and remain. Even in the face of censure from your devotees, they are like drops of nectar to you. Though they have been pierced inside by sharp needles made out of the hair on their bodies, they seem to be happy. Even an unpleasant feeling is conducive to the enjoyment of those who are devoted. | tathā haseyaṃ udyāṃ ca raṭeyaṃ ca śivety alam#So let's stop with laughter and chattering, then we'll head off to the charnel ground. " Here there is a suggestion of an inherently plausible sensebased suggestion of a motif by a motif that is intended to divert the attention of the audience from the erotic sentiment depicted in the Mahabharata.$viṣamastho pi svastho pi rudann api hasann api#Whether in adversity or well at ease, whether weeping or laughing,$gambhīro pi vicitto pi bhaveyaṃ bhaktitaḥ prabho#Through my devotion to you, may I be profound and clever, O Lord!$bhaktānāṃ nāsti saṃvedyaṃ tvadantar yadi vā bahiḥ#You are incapable of being comprehended by your devotees, Whether as internal or external.$ciddharmā yatra na bhavān nirvikalpaḥ sthitaḥ svayam#Where there is no dharma of consciousness, You yourself are free from concepts and remain.$bhaktā nindānukare pi tavāmṛtakaṇair iva#Even in the face of censure from your devotees, they are like drops of nectar to you.$hṛṣyanty evāntarāviddhās tīkṣṇaromāñcasūcibhiḥ#Though they have been pierced inside by sharp needles made out of the hair on their bodies, they seem to be happy.$duḥkhāpi vedanā bhaktimatāṃ bhogāya kalpate#Even an unpleasant feeling is conducive to the enjoyment of those who are devoted.$ |
tatraitad vaktavyaṃ pūrvaṃ manasaḥ prasādahetuḥ pṛṣṭaḥ anena tu śrī kṛṣṇapraśnamātrasya taddhetunoktā na tu sa vai puṃsāṃ paro dharmaḥ bhp ity ādinā tadīyānantaraprakaraṇe yathā mahatā prayatnena karmārpaṇam ārabhya bhaktiniṣṭhāparyanta eva jāte prādurbhāvānantara bhajanasya taddhetunoktā tatheti ataevāvatārāntarakathāyā api tad abhiniveśa eva phalam ity āha harer adbhutavīryasya kathā lokasumaṅgalāḥ kṛṣṇe niveśya niḥsaṅgaṃ manas tyakṣye kalevaram bhp iti$What should be said in this connection is as follows:First of all, you were asked the cause of the satisfaction of your mind; Here, however, there is a suggestion of a motif by a poetic ornament that runs as follows: The goddess of fortune has been deprived of her senses by Śrī Kṛṣṇa, and the goddess of fortune herself has been deprived of her senses by Śrī Kṛṣṇa. The question asked by Kṛṣṇa was a simple one, and with that as the reason it was stated. bandits if he has seen the king's troops ... And, above all, in the case of frivolousspeech arisen from desire, "or further, through attachment to examining the wordof the Buddha."Chapter xi is interesting from another point of view. In relation to the That is not the supreme dharma for men. In the preceding section, it has been asserted with great emphasis that in the case of such persons as Bhikṣus, etc., what is meant is that they have to make a great deal of effort in determining the exact nature of the offence. The answer to this is provided in the following Text: Immediately after the appearance of a new birth, beginning from the dedication of the karma and ending with devotional service. and it is for this reason that the text has added the epithet of worship. The term worship here stands for the act of worshipping, and not for any act done in honour of a particular deity; The same is true of the story of your other incarnations as well. It is said that the result refers to the notional attachment. In einem Aufsatz zur Literaturgeschichte der älteren Yogäcäraschule'habe ich nachzuweisen versucht, daß die ältesten der Yogäcäraschulezuzurechnenden Materialien in der umfangreichen Y 0 g ä c ära b h ü mi(.Stufe[n] der spirituellen Praxis") gesammelt sind'. In diesem ~r~tat<t; The stories about Haris extraordinary valour bring great auspiciousness to the worlds. 'Having placed my mind without attachment in Krishna, I will renounce this body'. | tatraitad vaktavyaṃ pūrvaṃ manasaḥ prasādahetuḥ pṛṣṭaḥ#What should be said in this connection is as follows:First of all, you were asked the cause of the satisfaction of your mind;$anena tu śrī#Here, however, there is a suggestion of a motif by a poetic ornament that runs as follows: The goddess of fortune has been deprived of her senses by Śrī Kṛṣṇa, and the goddess of fortune herself has been deprived of her senses by Śrī Kṛṣṇa.$kṛṣṇapraśnamātrasya taddhetunoktā#The question asked by Kṛṣṇa was a simple one, and with that as the reason it was stated.$na tu sa vai puṃsāṃ paro dharmaḥ#That is not the supreme dharma for men.$bhp ity ādinā tadīyānantaraprakaraṇe yathā mahatā prayatnena#In the preceding section, it has been asserted with great emphasis that in the case of such persons as Bhikṣus, etc., what is meant is that they have to make a great deal of effort in determining the exact nature of the offence. The answer to this is provided in the following Text:$karmārpaṇam ārabhya bhaktiniṣṭhāparyanta eva jāte prādurbhāvānantara#Immediately after the appearance of a new birth, beginning from the dedication of the karma and ending with devotional service.$bhajanasya taddhetunoktā tatheti#and it is for this reason that the text has added the epithet of worship. The term worship here stands for the act of worshipping, and not for any act done in honour of a particular deity;$ataevāvatārāntarakathāyā api tad#The same is true of the story of your other incarnations as well.$abhiniveśa eva phalam ity āha#It is said that the result refers to the notional attachment.$harer adbhutavīryasya kathā lokasumaṅgalāḥ#The stories about Haris extraordinary valour bring great auspiciousness to the worlds.$kṛṣṇe niveśya niḥsaṅgaṃ manas tyakṣye kalevaram bhp iti#'Having placed my mind without attachment in Krishna, I will renounce this body'.$ |