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māṃ prasenajite rājñe tāto dāsyati niścitam etac chrutaṃ mayāmbāto dṛṣṭo vṛddhaḥ sa ca tvayā vatseśastu yathā rūpe tvay aiva kathitastathā śrutimārgapraviṣṭena hṛtaṃ tena yathā manaḥ tatprasenajitaṃ pūrvaṃ pradarśya naya tatra mām āste vatseśvaro yatra kiṃ tātena kimambayā evam uktavatīṃ tāṃ ca sotkāṃ somaprabhābravīt gantavyaṃ yadi tadyāmo yantreṇa vyomagāminā kiṃ tu sarvaṃ gṛhāṇa tvaṃ nijaṃ parikaraṃ yataḥ dṛṣṭvā vatseśvaraṃ bhūyo nāgantum iha śakṣyasi na ca tvaṃ drakṣyasi punaḥ pitarau na smariṣyasi dūrasthāṃ prāptadayitā vismariṣyasi mām api nahyevam ahameṣyāmi bhartṛveśmani te sakhi tac chrutvā rājakanyā sā rudatī tām abhāṣata tarhi vatseśvaraṃ taṃ tvam ihaivānaya me sakhi$It is certain that my father will hand me over to King Prasenajit. I have heard about this. O mother! You have seen the aged one. You have described the King of Vatsa exactly as he is. He has entered the path indicated by the sacred texts and has stolen my heart. So first show me Prasenajit, and then take me there. Where the King of Vatsa resides, what is the use of my father or my mother? When she had spoken thus, Somaprabhā said to her who was full of longing for him: Do not be despondent. with regard to the case in question, it is as good as non-existeut. If we have to go, let us use a chariot that travels through the sky. But do you take all that belongs to you. Once you have seen the lord of Vatsa, you will not be able to return here again. You will not be able to see them again. Nor will you remember your parents. When you have obtained your beloved, you will forget even me, since I am far away. O friend! I will not return to my husbands residence in this way. On hearing this, the princess wept and said, O lord of the earth! I am not ashamed of what I have done to you. In that case, my friend, bring the King of Vatsa here.

māṃ prasenajite rājñe tāto dāsyati niścitam#It is certain that my father will hand me over to King Prasenajit.$etac chrutaṃ mayāmbāto dṛṣṭo vṛddhaḥ sa ca tvayā#I have heard about this. O mother! You have seen the aged one.$vatseśastu yathā rūpe tvay aiva kathitastathā#You have described the King of Vatsa exactly as he is.$śrutimārgapraviṣṭena hṛtaṃ tena yathā manaḥ#He has entered the path indicated by the sacred texts and has stolen my heart.$tatprasenajitaṃ pūrvaṃ pradarśya naya tatra mām#So first show me Prasenajit, and then take me there.$āste vatseśvaro yatra kiṃ tātena kimambayā#Where the King of Vatsa resides, what is the use of my father or my mother?$evam uktavatīṃ tāṃ ca sotkāṃ somaprabhābravīt#When she had spoken thus, Somaprabhā said to her who was full of longing for him: Do not be despondent.$gantavyaṃ yadi tadyāmo yantreṇa vyomagāminā#If we have to go, let us use a chariot that travels through the sky.$kiṃ tu sarvaṃ gṛhāṇa tvaṃ nijaṃ parikaraṃ yataḥ#But do you take all that belongs to you.$dṛṣṭvā vatseśvaraṃ bhūyo nāgantum iha śakṣyasi#Once you have seen the lord of Vatsa, you will not be able to return here again.$na ca tvaṃ drakṣyasi punaḥ pitarau na smariṣyasi#You will not be able to see them again. Nor will you remember your parents.$dūrasthāṃ prāptadayitā vismariṣyasi mām api#When you have obtained your beloved, you will forget even me, since I am far away.$nahyevam ahameṣyāmi bhartṛveśmani te sakhi#O friend! I will not return to my husbands residence in this way.$tac chrutvā rājakanyā sā rudatī tām abhāṣata#On hearing this, the princess wept and said, O lord of the earth! I am not ashamed of what I have done to you.$tarhi vatseśvaraṃ taṃ tvam ihaivānaya me sakhi#In that case, my friend, bring the King of Vatsa here.$

upapattibhiramlānā nopadeśaiḥ kadarthitāḥ svasaṃvedanasaṃvedyasārāḥ sahṛdayoktayaḥ keṣāṃcidvāci śukavatpareṣāṃ hṛdi mūkavat kasyāpyā hṛdayādvaktre valgu valganti sūktayaḥ bahūni naraśīrṣāṇi lomaśāni bṛhanti ca grīvāsu pratibaddhāni kiṃcitteṣu sakarṇakam sādhvīva bhāratī bhāti sūktisadvratacāriṇī grāmyārthavastusaṃsparśabahiraṅgā mahākaveḥ te vandyāste mahātmānasteṣāṃ loke sthiraṃ yaśaḥ yairnibaddhāni kāvyānī ye vā kāvyeṣu kīrtitāḥ prasannāḥ kāntihāriṇyo nānāśleṣavicakṣaṇāḥ bhavanti kasyacitpuṇyairmukhe vāco gṛhe striyaḥ kavīnāṃ mahatāṃ sūktairgūḍhārthāntarasūcibhiḥ$They are not tormented by the teachings. They are unflagging in their appearances. They are not troubled by the teachings. nary external breath (one descending in the lungs, the other going up through the trachea)cross the two ways specific to the interiorized breath of the kuṇḍalinī (one descending tothe mūlādhāra, the other going up to the brahmarandhra). Described as located below thebrahmarandhra, and turned toward the bhrūmadhya, the lampikā, as is the case with the lalāṭa(in the middle of the forehead) or the triveni (also situated at the level of the bhrūmadhya),is not a cakra. Rather it is a place where air gathers in such a way that breath changes itsnature, and, becoming tenuous, is a source of peace and bliss. See Silburn 1983: 45, Silburn, What is cognised by ones own cognition, i. e. what is expressed by the words of the author himself; i. e. such as are full of sympathy and kindly-heartedness. There are some who speak like parrots. Others are dumb in their hearts. From whose heart do these fine sayings spring forth and grace my mouth? There were many large and hair-raising heads of men. Some of them are fastened to the neck and some to the ear. Bhāratī, who observes the vow of good verses, shines like a chaste woman. The outer corners of the great poet's mouth have a touch with vulgar things and objects. Those great-souled ones should be worshipped and their fame is established in this world. Those who compose poems And those who are praised in poems; They are cheerful, lovely and accomplished in all kinds of acts. Through the deeds of good deeds in someones house, words can be found in the mouth. There were the laudatory verses of great poets, with meanings that were subtle and pointed out.

upapattibhiramlānā nopadeśaiḥ kadarthitāḥ#They are not tormented by the teachings. They are unflagging in their appearances. They are not troubled by the teachings.$svasaṃvedanasaṃvedyasārāḥ sahṛdayoktayaḥ#What is cognised by ones own cognition, i. e. what is expressed by the words of the author himself; i. e. such as are full of sympathy and kindly-heartedness.$keṣāṃcidvāci śukavatpareṣāṃ hṛdi mūkavat#There are some who speak like parrots. Others are dumb in their hearts.$kasyāpyā hṛdayādvaktre valgu valganti sūktayaḥ#From whose heart do these fine sayings spring forth and grace my mouth?$bahūni naraśīrṣāṇi lomaśāni bṛhanti ca#There were many large and hair-raising heads of men.$grīvāsu pratibaddhāni kiṃcitteṣu sakarṇakam#Some of them are fastened to the neck and some to the ear.$sādhvīva bhāratī bhāti sūktisadvratacāriṇī#Bhāratī, who observes the vow of good verses, shines like a chaste woman.$grāmyārthavastusaṃsparśabahiraṅgā mahākaveḥ#The outer corners of the great poet's mouth have a touch with vulgar things and objects.$te vandyāste mahātmānasteṣāṃ loke sthiraṃ yaśaḥ#Those great-souled ones should be worshipped and their fame is established in this world.$yairnibaddhāni kāvyānī ye vā kāvyeṣu kīrtitāḥ#Those who compose poems And those who are praised in poems;$prasannāḥ kāntihāriṇyo nānāśleṣavicakṣaṇāḥ#They are cheerful, lovely and accomplished in all kinds of acts.$bhavanti kasyacitpuṇyairmukhe vāco gṛhe striyaḥ#Through the deeds of good deeds in someones house, words can be found in the mouth.$kavīnāṃ mahatāṃ sūktairgūḍhārthāntarasūcibhiḥ#There were the laudatory verses of great poets, with meanings that were subtle and pointed out.$

saṃspṛṣṭe saṃspṛṣṭe hyāyuśca prāṇaśca pūrvāmuttarāṃ vikarṇīmupadadhātyāyuṣā tatprāṇamubhayataḥ parigṛhṇāti prothadaśvo na yavase viṣyanyadā mahaḥ saṃvaraṇādvyasthāt ādasya vāto anuvāti śociradha sma te vrajanaṃ kṛṣṇamastīti yadā vā etasya vāto nuvāti śocirathaitasya vrajanaṃ kṛṣṇam bhavati triṣṭubhopadadhāti traiṣṭubho hi vāyurāgneyyāgnikarma hyaniruktayānirukto hi vāyuratha yadvāta ityāha vāto hi vāyuḥ atha svayamātṛṇāmupadadhāti āyoṣṭvā sadane sādayāmītyeṣa vā$He lays them down so as to be in contact with one another, for connected are vital power and out-breathing. The first he lays down as the northern earless one, with vital power; He thereby encompasses the vital air on both sides. A hornless goat for ploughing, not for barley-grains; When the rheumatic conditions arise in consequence of the displacement of the contents of the stomach, the deranged bodily Vayu becomes aggravated and courses down from the rectum to the region of the abdomen. 'O Agni, thy path is black;'--for when the wind blows on that of his, it is indeed Agni's path. The path is black. He lays down in Tristubh verses, for Vâyu is connected with Trishtubh, and the fire-sacrifice is connected with Agni. And as to why he calls it 'the wind,'it is because the wind is undefined. He then lays down the naturally-perforated. Having rested he says, "I place in the seat. " Alternatively he says, "Do you recite verses beginning with yajyā and ending with sam no yājyā. " The subsequent procedure is as prescribed. [X. -X. ] X. With the formula, O Pitrs, do you recite verses

saṃspṛṣṭe saṃspṛṣṭe hyāyuśca prāṇaśca pūrvāmuttarāṃ vikarṇīmupadadhātyāyuṣā#He lays them down so as to be in contact with one another, for connected are vital power and out-breathing. The first he lays down as the northern earless one, with vital power;$tatprāṇamubhayataḥ parigṛhṇāti#He thereby encompasses the vital air on both sides.$prothadaśvo na yavase#A hornless goat for ploughing, not for barley-grains;$viṣyanyadā mahaḥ saṃvaraṇādvyasthāt ādasya vāto anuvāti#When the rheumatic conditions arise in consequence of the displacement of the contents of the stomach, the deranged bodily Vayu becomes aggravated and courses down from the rectum to the region of the abdomen.$śociradha sma te vrajanaṃ kṛṣṇamastīti yadā vā etasya vāto nuvāti śocirathaitasya#'O Agni, thy path is black;'--for when the wind blows on that of his, it is indeed Agni's path.$vrajanaṃ kṛṣṇam bhavati triṣṭubhopadadhāti traiṣṭubho hi vāyurāgneyyāgnikarma#The path is black. He lays down in Tristubh verses, for Vâyu is connected with Trishtubh, and the fire-sacrifice is connected with Agni.$hyaniruktayānirukto hi vāyuratha yadvāta ityāha vāto hi vāyuḥ#And as to why he calls it 'the wind,'it is because the wind is undefined.$atha svayamātṛṇāmupadadhāti#He then lays down the naturally-perforated.$āyoṣṭvā sadane sādayāmītyeṣa vā#Having rested he says, "I place in the seat. " Alternatively he says, "Do you recite verses beginning with yajyā and ending with sam no yājyā. " The subsequent procedure is as prescribed. [X. -X. ] X. With the formula, O Pitrs, do you recite verses$

saṃgrāme nājahur bhīṣmaṃ vadhyamānāḥ śitaiḥ śaraiḥ tathaivānye vadhyamānāḥ pāṇḍaveyair mahātmabhiḥ pāṇḍavān abhyavartanta vividhāyudhapāṇayaḥ tathaiva pāṇḍavā rājan parivavruḥ pitāmaham sa samantāt parivṛto rathaughair aparājitaḥ gahane gnir ivotsṛṣṭaḥ prajajvāla dahan parān rathāgnyagāraś cāpārcir asiśaktigadendhanaḥ śarasphuliṅgo bhīṣmāgnir dadāha kṣatriyarṣabhān yathā hi sumahān agniḥ kakṣe carati sānilaḥ tathā bhīṣmo mahārāja divyam astram udīrayan suvarṇapuṅkhair iṣubhir gārdhrapakṣaiḥ sutejanaiḥ karṇinālīkanārācaiś chādayām āsa tad balam apātayad dhvajāṃś caiva rathinaś ca śitaiḥ śaraiḥ muṇḍatālavanānīva cakāra sa rathavrajān$Though they were slaughtered by those sharp arrows, they did not abandon Bhishma in that battle. Others were slaughtered by the great-souled sons of Pandu. With diverse weapons in their hands, they advanced against the Panchalas. O king! In a similar way, the Pandavas surrounded the grandfather. The invincible one was surrounded on all sides by a large number of chariots. He blazed and consumed the enemy, like a raging conflagration in a deserted forest. The chariot is the chamber of fire. The sword, spear and club are the kindling. The arrows were the sparks and Bhishma was the fire that consumed the bulls among the kshatriyas. A great fire can be seen to rage around amidst dry kindling, fanned by the wind. O great king! Bhishma then invoked a divine weapon. These arrows were gold-tufted, with the feathers of vultures and extremely energetic. He shrouded that army with barbed arrows, hollow arrows and iron arrows. He used sharp arrows to bring down elephants and chariots. He made the rows of chariots resemble palm forests with the heads lopped off.

saṃgrāme nājahur bhīṣmaṃ vadhyamānāḥ śitaiḥ śaraiḥ#Though they were slaughtered by those sharp arrows, they did not abandon Bhishma in that battle.$tathaivānye vadhyamānāḥ pāṇḍaveyair mahātmabhiḥ#Others were slaughtered by the great-souled sons of Pandu.$pāṇḍavān abhyavartanta vividhāyudhapāṇayaḥ#With diverse weapons in their hands, they advanced against the Panchalas.$tathaiva pāṇḍavā rājan parivavruḥ pitāmaham#O king! In a similar way, the Pandavas surrounded the grandfather.$sa samantāt parivṛto rathaughair aparājitaḥ#The invincible one was surrounded on all sides by a large number of chariots.$gahane gnir ivotsṛṣṭaḥ prajajvāla dahan parān#He blazed and consumed the enemy, like a raging conflagration in a deserted forest.$rathāgnyagāraś cāpārcir asiśaktigadendhanaḥ#The chariot is the chamber of fire. The sword, spear and club are the kindling.$śarasphuliṅgo bhīṣmāgnir dadāha kṣatriyarṣabhān#The arrows were the sparks and Bhishma was the fire that consumed the bulls among the kshatriyas.$yathā hi sumahān agniḥ kakṣe carati sānilaḥ#A great fire can be seen to rage around amidst dry kindling, fanned by the wind.$tathā bhīṣmo mahārāja divyam astram udīrayan#O great king! Bhishma then invoked a divine weapon.$suvarṇapuṅkhair iṣubhir gārdhrapakṣaiḥ sutejanaiḥ#These arrows were gold-tufted, with the feathers of vultures and extremely energetic.$karṇinālīkanārācaiś chādayām āsa tad balam#He shrouded that army with barbed arrows, hollow arrows and iron arrows.$apātayad dhvajāṃś caiva rathinaś ca śitaiḥ śaraiḥ#He used sharp arrows to bring down elephants and chariots.$muṇḍatālavanānīva cakāra sa rathavrajān#He made the rows of chariots resemble palm forests with the heads lopped off.$

aśva bhūtvā pṛṣṭivāho vahātha yatra devaiḥ sadhamādaṃ madanti śam agne paścāt tapa śaṃ purastāc cham adharāt tapa jātavedaḥ ekas tredhā vihito jātavedaḥ samyaṅ enaṃ dakṣiṇāgniḥ padmānam agner vihitasya brahmaṇā samaṅganaṃ dhehi sukṛtām ulokam tam agnayaḥ samiddhā ā bharantāṃ bhatt samidhā prajāpatyaṃ medhyaṃ jātavedasaḥ śṛtaṃ kṛṇvanta iha mā vi cakṣaṇan bhatt cakṣaṇaṃ ṇan yajña eti vitataḥ kalpamāna tam agnayaḥ sarvahutaṃ juṣantāṃ tam asmiṃ devā jānatāṃ bhāgadheyam ījānaś cittam ārukṣad agniṃ nākasya pṛṣṭhaṃ divam utpatiṣyan tasmai pra bhātu nabhaso jyotiṣīmān$Become steeds, bearers of the backs of horses. the 3rd century A.D.5. Thus it is doubtle -Iy older than the Sarp.dhinirmocana ütra wruch in fact, also in the 8th chapter 6 adopts its theory ofthe ten tage of a Bodhisattva.Y-T J:li 23 b 8 Ir. In that they rejoice in the gladdening with the gods, Heat, O Agni, be propitious in the west, heat in the east []. Çam from below, Tapasya Jatavedas. Jātavedas is one Veda, divided into three parts: it is called Jātavedas, Jātavedas, Jātavedas, Jātavedas, Jātavedas, Jātavedas, J dakyam, vahnir i u a w y a t ..... The southern fire, forsooth, [] kindles him perfectly; the northern fire, forsooth, kindles him perfectly; the southern fire, forsooth, kindles him perfectly; the southern fire, forsooth, kindles him perfectly; the southern fire, forsooth, kindles him perfectly; the Lotusof the Fire that has been ordained by Brahmā. Sacrificial grassGrass, roots and leaves. Plantsi. e., a kind of grass-stalks. Fires stalks. They are called lotus because they have been Give an assembly, a sight of those who have done good deeds. May the fires, enkindled, bear him With the kindling-stick of food. That which is sacred to Prajapati is sacred to all the Vedas. Making ready the cooked food, let them not look away from me. Abbot: At your discretion! As the sacrifice proceeds, stretched out and arranged, May the fires accept it when offered in entirety. The gods know him as their destiny. Worshipping, he planted thought on the fire. He was about to rise from the vault of heaven up into the sky. For him be radiant, full of light, from the cloud [].

aśva bhūtvā pṛṣṭivāho vahātha#Become steeds, bearers of the backs of horses.$yatra devaiḥ sadhamādaṃ madanti#In that they rejoice in the gladdening with the gods,$śam agne paścāt tapa śaṃ purastāc#Heat, O Agni, be propitious in the west, heat in the east [].$cham adharāt tapa jātavedaḥ#Çam from below, Tapasya Jatavedas.$ekas tredhā vihito jātavedaḥ#Jātavedas is one Veda, divided into three parts: it is called Jātavedas, Jātavedas, Jātavedas, Jātavedas, Jātavedas, Jātavedas, J$samyaṅ enaṃ dakṣiṇāgniḥ#The southern fire, forsooth, [] kindles him perfectly; the northern fire, forsooth, kindles him perfectly; the southern fire, forsooth, kindles him perfectly; the southern fire, forsooth, kindles him perfectly; the southern fire, forsooth, kindles him perfectly; the$padmānam agner vihitasya brahmaṇā#Lotusof the Fire that has been ordained by Brahmā. Sacrificial grassGrass, roots and leaves. Plantsi. e., a kind of grass-stalks. Fires stalks. They are called lotus because they have been$samaṅganaṃ dhehi sukṛtām ulokam#Give an assembly, a sight of those who have done good deeds.$tam agnayaḥ samiddhā ā bharantāṃ bhatt samidhā#May the fires, enkindled, bear him With the kindling-stick of food.$prajāpatyaṃ medhyaṃ jātavedasaḥ#That which is sacred to Prajapati is sacred to all the Vedas.$śṛtaṃ kṛṇvanta iha mā vi cakṣaṇan#Making ready the cooked food, let them not look away from me.$bhatt cakṣaṇaṃ ṇan#Abbot: At your discretion!$yajña eti vitataḥ kalpamāna#As the sacrifice proceeds, stretched out and arranged,$tam agnayaḥ sarvahutaṃ juṣantāṃ#May the fires accept it when offered in entirety.$tam asmiṃ devā jānatāṃ bhāgadheyam#The gods know him as their destiny.$ījānaś cittam ārukṣad agniṃ#Worshipping, he planted thought on the fire.$nākasya pṛṣṭhaṃ divam utpatiṣyan#He was about to rise from the vault of heaven up into the sky.$tasmai pra bhātu nabhaso jyotiṣīmān#For him be radiant, full of light, from the cloud [].$

acetanaśarīriṇyā citram andhīkṛtaṃ jagat ātmāndhakūpāspadayā jaḍayā jāḍyajīrṇayā duḥkhadīrghapralāpinyā citram andhīkṛtaṃ jagat puruṣāsaṅgabhaṅginyā rogiṇyākṣatamāyayā vivartinyā vivakṣāsu citram andhīkṛtaṃ jagat puruṣasya na yā śaktā soḍhum īkṣitam apy alam tayā striyāśaraṇayā citram andhīkṛtaḥ pumān na yasyāś cetanaivāsti yāpy anaṣṭaiva naśyati tayā striyāpuruṣayā citram andhīkṛtaḥ pumān anantaduṣprasaravilāsakāriṇī kṣayodayonmukhasukhaduḥkhakāriṇī iyaṃ prabho vigalati kena vāsanā manoguhānilayanibaddhabhāvanā avidyāvarṇanaṃ nāma sargaḥ caturdaśottaraśatatamas sargaḥ avidyāvibhavaprotthaṃ jagataḥ puruṣasya vā mahad āndhyam idaṃ brahman kathaṃ nāma vinaśyati$It is strange that the world is blinded by this insentient body. She is a blind well for herself, an old wife to her husband, and the source of many calamities. It is strange that the whole world has been blinded by your protracted lamentations of misery. Disease, uninjured, and deceit. It is strange that the whole world has been blinded by the incoherent wish to speak. That which is not able to bear even the slightest glance of a man. It is strange that she blinded the man by resorting to a woman. It has no consciousness. Even if it is not destroyed, it is destroyed. It is strange, said they, that the man was blinded by the woman. It causes infinite hardships and pleasures. It causes rise and fall, happiness and unhappiness. karmically baneful.228 In this case, desire and ignorance function as "basic neutralfactors" (avyākṛtamūla). There is, however, a disagreement regarding the numberof such basic neutral factors between the Kāśmīras and the 'Outsiders' (Bāhyaka)or 'Westerners' (xīfāng zhūshī 西方諸師, Pāścāttya),229 and it may be worthmentioning that the Abhidharmasamuccaya (689) agrees with the list of the'Outsiders'.2.3. Still more restrictive is the view230 that akuśala by nature are only thosefactors that are co-extensive with akuśala , i.e., exclusively and invariably present in224 Tell me, my lord! by what means is this desire of your heart, which is confined in the cave of your mind, dissolved? The description of ignorance is a creation. End of Canto : The Hundred and Fourteenth Chapter 3 86a2-4: fn. 850[4]Ch 'eng-shih [u n w:" �jjfj : (CSL: T 3 2 . 1 646):256b1 6f, c5-8: fn. 9 1 1257a9-14: (260.2 +) fn. 1 430 Ignorance is the cause of the appearance and disappearance of either the world or of a person. O brahmin, how can this massive blindness be destroyed?

acetanaśarīriṇyā citram andhīkṛtaṃ jagat#It is strange that the world is blinded by this insentient body.$ātmāndhakūpāspadayā jaḍayā jāḍyajīrṇayā#She is a blind well for herself, an old wife to her husband, and the source of many calamities.$duḥkhadīrghapralāpinyā citram andhīkṛtaṃ jagat#It is strange that the whole world has been blinded by your protracted lamentations of misery.$puruṣāsaṅgabhaṅginyā rogiṇyākṣatamāyayā#Disease, uninjured, and deceit.$vivartinyā vivakṣāsu citram andhīkṛtaṃ jagat#It is strange that the whole world has been blinded by the incoherent wish to speak.$puruṣasya na yā śaktā soḍhum īkṣitam apy alam#That which is not able to bear even the slightest glance of a man.$tayā striyāśaraṇayā citram andhīkṛtaḥ pumān#It is strange that she blinded the man by resorting to a woman.$na yasyāś cetanaivāsti yāpy anaṣṭaiva naśyati#It has no consciousness. Even if it is not destroyed, it is destroyed.$tayā striyāpuruṣayā citram andhīkṛtaḥ pumān#It is strange, said they, that the man was blinded by the woman.$anantaduṣprasaravilāsakāriṇī kṣayodayonmukhasukhaduḥkhakāriṇī#It causes infinite hardships and pleasures. It causes rise and fall, happiness and unhappiness.$iyaṃ prabho vigalati kena vāsanā manoguhānilayanibaddhabhāvanā#Tell me, my lord! by what means is this desire of your heart, which is confined in the cave of your mind, dissolved?$avidyāvarṇanaṃ nāma sargaḥ#The description of ignorance is a creation.$caturdaśottaraśatatamas sargaḥ#End of Canto : The Hundred and Fourteenth Chapter$avidyāvibhavaprotthaṃ jagataḥ puruṣasya vā#Ignorance is the cause of the appearance and disappearance of either the world or of a person.$mahad āndhyam idaṃ brahman kathaṃ nāma vinaśyati#O brahmin, how can this massive blindness be destroyed?$

ekena cūrṇakuntalam apareṇa kareṇa cibukam unnamayan paśyāmi bāṣpadhautaśruti nagaradvāri tadvadanam ekaṃ jīvanamūlaṃ cañcalam api tāpayantam api satatam antar vahati varākī sā tvāṃ nāseva niḥśvāsam ekaṃ vadati mano mama yāmi na yāmīti hṛdayam aparaṃ me hṛdayadvayam ucitaṃ tava sundari hṛtakāntacittāyāḥ eraṇḍapattraśayanā janayantī svedam alaghujaghanataṭā dhūlipuṭīva milantī smarajvaraṃ harati halikavadhūḥ iti vibhāvyākhyāsametā ekāravrajyā kakāravrajyā kelinilayaṃ sakhīm iva nayati navoḍhāṃ svayaṃ na māṃ bhajate itthaṃ gṛhiṇīm arye stuvati prativeśinā hasitam kālakramakamanīyakroḍeyaṃ ketakīti kāśaṃsā$With one hand he held up his hair in powder form and with the other his chin. I see his face at the city gate, with its ears washed by tears. This is the single foundation of life, unsteady and always causing torment. That pitiable one bears you inside, like a sighing snort from the nose. One thing my mind says, I go. Another thing my heart says, I dont go. O beautiful one! Since you have been robbed of your desire for your beloved, these two hearts are appropriate for you. Lying on a bed of eranda leaves, her thighs and hips started to sweat. The ploughman's wife clears the fever of love By gathering like a handful of dust. These are the vowels in a word ending in e and followed by o and au with the addition of anusvāra. In the passage beginning with the word Kāravrajya, the word Vrajya has the sense of a group of letters beginning with Ka and ending with Viṣṇu. She does not take me to her pleasure house as if I were her friend, nor does she herself go up to my armpits or hug me. While the noble lady was thus praising the housewife, the neighbors laughed. This Ketaki flower is a wish-granting tree, and in course of time it has acquired the charming hue of saffron.

ekena cūrṇakuntalam apareṇa kareṇa cibukam unnamayan#With one hand he held up his hair in powder form and with the other his chin.$paśyāmi bāṣpadhautaśruti nagaradvāri tadvadanam#I see his face at the city gate, with its ears washed by tears.$ekaṃ jīvanamūlaṃ cañcalam api tāpayantam api satatam#This is the single foundation of life, unsteady and always causing torment.$antar vahati varākī sā tvāṃ nāseva niḥśvāsam#That pitiable one bears you inside, like a sighing snort from the nose.$ekaṃ vadati mano mama yāmi na yāmīti hṛdayam aparaṃ me#One thing my mind says, I go. Another thing my heart says, I dont go.$hṛdayadvayam ucitaṃ tava sundari hṛtakāntacittāyāḥ#O beautiful one! Since you have been robbed of your desire for your beloved, these two hearts are appropriate for you.$eraṇḍapattraśayanā janayantī svedam alaghujaghanataṭā#Lying on a bed of eranda leaves, her thighs and hips started to sweat.$dhūlipuṭīva milantī smarajvaraṃ harati halikavadhūḥ#The ploughman's wife clears the fever of love By gathering like a handful of dust.$iti vibhāvyākhyāsametā ekāravrajyā#These are the vowels in a word ending in e and followed by o and au with the addition of anusvāra.$kakāravrajyā#In the passage beginning with the word Kāravrajya, the word Vrajya has the sense of a group of letters beginning with Ka and ending with Viṣṇu.$kelinilayaṃ sakhīm iva nayati navoḍhāṃ svayaṃ na māṃ bhajate#She does not take me to her pleasure house as if I were her friend, nor does she herself go up to my armpits or hug me.$itthaṃ gṛhiṇīm arye stuvati prativeśinā hasitam#While the noble lady was thus praising the housewife, the neighbors laughed.$kālakramakamanīyakroḍeyaṃ ketakīti kāśaṃsā#This Ketaki flower is a wish-granting tree, and in course of time it has acquired the charming hue of saffron.$

aśreditiśritavat śriyatiivavāantamgatvā prakṣodasādhāyasāsasraeṣaitisārasvatam prabābadhānaitininartiḥ etevāuvāsiṣṭhāstṛcaṛklptāstraiṣṭubhāḥpraugāḥ bṛhatpṛṣṭhamśastram tryaryamāmanuṣodevatātāititraiṣṭubhānāmprathamammarutvatīyānām indrorathāyapravatamkṛṇotiitidvitīyam yamadhyasthānmaghavāvājayantamityadhyasthāditisthitavat$Untrue, i. e., not reliable; just as in the case of the word śritāḥ being derived from the root aṣ with the reflexive affix aṇ, and also from the root śṛ with the reflexive affix aṇ. She seems to be like Shri herself, gone to the end of her life. Shakāra : This is too much of a thing, of course! Prabbādhānameti, Dhanameti, Dancing, stands for dancing. These are the Vasishthas, the Tristubhs which have been arranged in three rows, and the Praugas. Kautilya's Arthashastra Broad-backed armour is a weapon. 'Three Aryamanas are the deities of men,'is the meaning of the Tristubh verses. The first of the Marutvatiya. 'He places it on the breast of Indra' for the second time.'The Adhvaryu pours out clarified butter over it with the verse, 'Thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support May Maghavan protect those who are in our midst, i. e. as if they were standing on the ground, with such formula as May Maghavan protect him who is non-conquering;this is to be construed along with the phrase may Maghavan protect him who is not non-conquering

aśreditiśritavat#Untrue, i. e., not reliable; just as in the case of the word śritāḥ being derived from the root aṣ with the reflexive affix aṇ, and also from the root śṛ with the reflexive affix aṇ.$śriyatiivavāantamgatvā#She seems to be like Shri herself, gone to the end of her life.$prakṣodasādhāyasāsasraeṣaitisārasvatam#Shakāra : This is too much of a thing, of course!$prabābadhānaitininartiḥ#Prabbādhānameti, Dhanameti, Dancing, stands for dancing.$etevāuvāsiṣṭhāstṛcaṛklptāstraiṣṭubhāḥpraugāḥ#These are the Vasishthas, the Tristubhs which have been arranged in three rows, and the Praugas.$bṛhatpṛṣṭhamśastram#Kautilya's Arthashastra Broad-backed armour is a weapon.$tryaryamāmanuṣodevatātāititraiṣṭubhānāmprathamammarutvatīyānām#'Three Aryamanas are the deities of men,'is the meaning of the Tristubh verses. The first of the Marutvatiya.$indrorathāyapravatamkṛṇotiitidvitīyam#'He places it on the breast of Indra' for the second time.'The Adhvaryu pours out clarified butter over it with the verse, 'Thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support; thou art taken with a support$yamadhyasthānmaghavāvājayantamityadhyasthāditisthitavat#May Maghavan protect those who are in our midst, i. e. as if they were standing on the ground, with such formula as May Maghavan protect him who is non-conquering;this is to be construed along with the phrase may Maghavan protect him who is not non-conquering$

caturaṅgulavistāraṃ pañcāṅgulamathāpi vā trikaṃ dvyaṅgulakaṃ tat syānmadhyantasya suśobhanam āyāmastatsamastasya madhyanimnaḥ suśobhanaḥ śuṣiraṃ kaṇṭhadeśe syādviśed yāvat kanīyasī śeṣakuṇḍantu kartavyaṃ yathāruci vicitritaṃ sruvantu hastamātraṃ syāddaṇḍakena samanvitaṃ vaṭukaṃ vṛttaṃ kartavyantu suśobhanaṃ kuṇḍakena samanvitamiti kha kaṇṭhakaṃ dvyaṅgulamiti kha cihnitapustakapāṭhaḥ candrābhaṃ dvyaṅgulamiti ṅa gopadantu yathā magnamalpapaṅke tathā bhavet upalipya likhedrekhāmaṅgulāṃ saumyāgrā prathamā tasyāṃ rekhe pūrvamukhe tayoḥ madhye tisras tathā kuryāddakṣiṇādikrameṇa tu$It should be four or five aṅgulas broad. The trika should be two aṅgulas in the middle and very beautiful. The length of it all around Should be sloping in the middle and very lovely. There would be a paralysing pain in the region of the throat till the small intestine enters. The remaining enclosures can also be beautified according to one's liking. [F.. b] Chapter Xxxviii Deliberation on Teacher's Acts During Initiation On the Instruction for Beginning Residence in a Certain State of ConsciousnessDivision of One's Own AwakeningSomeone who is des 91111137159161227 The spoon should be of the measure of a hand and endowed with a handle. Vaṭuka, vaṭuka is a copper vessel made of bell-metal. Vaṭuka is a copper vessel made of bell-metal. Vaṭuka is a copper vessel made of bell-metal. Vaṭuka is a copper vessel made One must follow an extremely good conduct. Endowed with saffron. V\~f~~~)~~~.s)~,vigatadosa.(vrta' pO) Kaṇṭhaka two aṅgulas. The reading of manuscripts marked with signs must be like that of the moon. Two finger-breadths i. e. two thumbs in width. Ernst SteinkeiinerTilmann VetterDie Gestalt des Buddha.In buddhistischer Überlieferungund im Lichteder Geschichtsforschung,7ilmannVetter It is like the footprint of a cow that has got stuck in a little bit of mud. After having written, a line is drawn to the depth of a finger. The first one, with a gentle tip, Should be drawn in that direction With their faces facing east. Similarly, the three should be drawn at the centre commencing with the south.

caturaṅgulavistāraṃ pañcāṅgulamathāpi vā#It should be four or five aṅgulas broad.$trikaṃ dvyaṅgulakaṃ tat syānmadhyantasya suśobhanam#The trika should be two aṅgulas in the middle and very beautiful.$āyāmastatsamastasya madhyanimnaḥ suśobhanaḥ#The length of it all around Should be sloping in the middle and very lovely.$śuṣiraṃ kaṇṭhadeśe syādviśed yāvat kanīyasī#There would be a paralysing pain in the region of the throat till the small intestine enters.$śeṣakuṇḍantu kartavyaṃ yathāruci vicitritaṃ#The remaining enclosures can also be beautified according to one's liking. [F.. b] Chapter Xxxviii Deliberation on Teacher's Acts During Initiation On the Instruction for Beginning Residence in a Certain State of ConsciousnessDivision of One's Own AwakeningSomeone who is des$sruvantu hastamātraṃ syāddaṇḍakena samanvitaṃ#The spoon should be of the measure of a hand and endowed with a handle.$vaṭukaṃ#Vaṭuka, vaṭuka is a copper vessel made of bell-metal. Vaṭuka is a copper vessel made of bell-metal. Vaṭuka is a copper vessel made of bell-metal. Vaṭuka is a copper vessel made$vṛttaṃ kartavyantu suśobhanaṃ#One must follow an extremely good conduct.$kuṇḍakena samanvitamiti kha#Endowed with saffron.$kaṇṭhakaṃ dvyaṅgulamiti kha#Kaṇṭhaka two aṅgulas.$cihnitapustakapāṭhaḥ candrābhaṃ#The reading of manuscripts marked with signs must be like that of the moon.$dvyaṅgulamiti ṅa#Two finger-breadths i. e. two thumbs in width.$gopadantu yathā magnamalpapaṅke tathā bhavet#It is like the footprint of a cow that has got stuck in a little bit of mud.$upalipya likhedrekhāmaṅgulāṃ#After having written, a line is drawn to the depth of a finger.$saumyāgrā prathamā tasyāṃ rekhe pūrvamukhe tayoḥ#The first one, with a gentle tip, Should be drawn in that direction With their faces facing east.$madhye tisras tathā kuryāddakṣiṇādikrameṇa tu#Similarly, the three should be drawn at the centre commencing with the south.$

nāmānyanantasya hatatrapaḥ paṭhan guhyāni bhadrāṇi kṛtāni ca smaran gāṃ paryaṭaṃstuṣṭamanā gataspṛhaḥ kālaṃ pratīkṣan vimado vimatsaraḥ evaṃ kṛṣṇamaterbrahman nāsaktasyāmalātmanaḥ kālaḥ prādurabhūt kāle taḍit saudāmanī yathā ārabdhakarmanirvāṇo nyapatat pāñcabhautikaḥ kalpānta idam ādāya śayāne mbhasyudanvataḥ śiśayiṣoranuprāṇaṃ viviśe ntarahaṃ vibhoḥ sahasrayugaparyante utthāyedaṃ sisṛkṣataḥ marīcimiśrā ṛṣayaḥ prāṇebhyo haṃ ca jajñire antarbahiśca lokāṃstrīn paryemyaskanditavrataḥ anugrahān mahāviṣṇoravighātagatiḥ kvacit mūrcchayitvā harikathāṃ gāyamānaścarāmyaham$With shamelessness destroyed, he recited the secret names of the infinite one and remembered the auspicious deeds that had been done for him. Wandering the earth with a satisfied mind, devoid of desires, free from arrogance and without envy, he waited for the right time. O brahmana! In this way, a person whose intelligence is based on Krishna is unattached and his atman is unblemished. Time appeared like a flash of lightning at the right time. The five elements fell into nirvāṇa because of the commencement of action. e®""L~'-o.Berlin 1952-62, §8.15; Mahävastu, ed. E. SENART, Paris 1882-97, III: 318, 15Lnt~I.::E!'11T*e L.,LTIJfi~nt,:bOJe L.,L0TOJ=-:JtJ!~-o. At the end of the kalpa, he took this and lay down in the waters of the ocean. Let me enter into the heart of the Lord, who is about to sleep, along with his life-breath. He will arise at the end of one thousand yugas, desiring to create. The sages were mixed with Marichi and I was born from the breath of life. He circumambulated the three worlds, inside and outside. The one whose vows had been shattered performed his ablutions. Agni-purāṇa (Do., p.280).—‘Conciliation is of four kinds:—describing the benefits conferred by the other party, pointing out the mutual bonds of relationship, sweet speech, and describing future possibilities.’This verse is quoted in Vīramitrodaya (Rājanīti, p.253) which explains ‘nirdātā’ as ‘he who weeds out grass and other things growing in a cultivated field,’—and ‘Kakṣam’ as ‘weeds.’(verses 7.110-113)Bṛhaspati (Vīramitrodaya-Rājanīti, p.253).—‘Having established his sovereignty over the land, and having set up fortifications according to law, he shall employ all his strength in the removing of dangerous elements.’ Due to the grace of Mahāviṣṇu, his movement is sometimes unimpeded. I have swooned and wandered around, singing about the deeds of Hari.

nāmānyanantasya hatatrapaḥ paṭhan guhyāni bhadrāṇi kṛtāni ca smaran#With shamelessness destroyed, he recited the secret names of the infinite one and remembered the auspicious deeds that had been done for him.$gāṃ paryaṭaṃstuṣṭamanā gataspṛhaḥ kālaṃ pratīkṣan vimado vimatsaraḥ#Wandering the earth with a satisfied mind, devoid of desires, free from arrogance and without envy, he waited for the right time.$evaṃ kṛṣṇamaterbrahman nāsaktasyāmalātmanaḥ#O brahmana! In this way, a person whose intelligence is based on Krishna is unattached and his atman is unblemished.$kālaḥ prādurabhūt kāle taḍit saudāmanī yathā#Time appeared like a flash of lightning at the right time.$ārabdhakarmanirvāṇo nyapatat pāñcabhautikaḥ#The five elements fell into nirvāṇa because of the commencement of action.$kalpānta idam ādāya śayāne mbhasyudanvataḥ#At the end of the kalpa, he took this and lay down in the waters of the ocean.$śiśayiṣoranuprāṇaṃ viviśe ntarahaṃ vibhoḥ#Let me enter into the heart of the Lord, who is about to sleep, along with his life-breath.$sahasrayugaparyante utthāyedaṃ sisṛkṣataḥ#He will arise at the end of one thousand yugas, desiring to create.$marīcimiśrā ṛṣayaḥ prāṇebhyo haṃ ca jajñire#The sages were mixed with Marichi and I was born from the breath of life.$antarbahiśca lokāṃstrīn paryemyaskanditavrataḥ#He circumambulated the three worlds, inside and outside. The one whose vows had been shattered performed his ablutions.$anugrahān mahāviṣṇoravighātagatiḥ kvacit#Due to the grace of Mahāviṣṇu, his movement is sometimes unimpeded.$mūrcchayitvā harikathāṃ gāyamānaścarāmyaham#I have swooned and wandered around, singing about the deeds of Hari.$

tām evāsthāṃ samādhatte tadgatā vyākulā matiḥ pāvakāvyatirekeṇa jvālālī yena bhāvyate tasyāgnibuddhir evāsti nirvikalpas sa ucyate yo nirvikalpas sa mahān sa saṅkṣīṇamanā muniḥ prāptavyaṃ tena samprāptaṃ nāsau majjati vastuṣu nānātām akhilāṃ tyaktvā śuddhacinmātrakoṭare saṃvedanavinirmuktaṃ saṃvittyaṃśo bhavānagha svayam ātmātmanaivāśu śaktiṃ saṅkalpanāmikām yadā karoti sphuritāṃ spandaśaktim ivānilaḥ tadā pṛthag ivābhāsaṃ saṅkalpakalanāmayam$When ones intelligence is agitated and concentrated on that, it is the same kind of faith that comes to be known as dependence on the atman. Such a person is confused in his intelligence and seeks to obtain what he desires. Jvarālī is that by which something is conceived as non-different from Fire; and the term Jvālinī is to be construed along with Pāśupataḥ, Fire. The compound Jvālinī is to be expounded as that where He has just the idea of fire, and that is said to be non-discriminative. The one who is without concepts is a great one. Such a sage has exhausted his mind. He has obtained what is to be obtained. He does not get submerged in material objects. Giving up all variety, in the cavity of pure intellect. O sinless one! You be a part of consciousness which is free from knowledge. The Lord Himself, by Himself alone, exhibits His creative power known as Sankalpanāmikā. [Chapter] : An Analysis of Basic Essences of the Path... It exerts its power of oscillation like the wind. Then, as if it were a separate manifestation, caused by imagination and fiction,

tām evāsthāṃ samādhatte tadgatā vyākulā matiḥ#When ones intelligence is agitated and concentrated on that, it is the same kind of faith that comes to be known as dependence on the atman. Such a person is confused in his intelligence and seeks to obtain what he desires.$pāvakāvyatirekeṇa jvālālī yena bhāvyate#Jvarālī is that by which something is conceived as non-different from Fire; and the term Jvālinī is to be construed along with Pāśupataḥ, Fire. The compound Jvālinī is to be expounded as that where$tasyāgnibuddhir evāsti nirvikalpas sa ucyate#He has just the idea of fire, and that is said to be non-discriminative.$yo nirvikalpas sa mahān sa saṅkṣīṇamanā muniḥ#The one who is without concepts is a great one. Such a sage has exhausted his mind.$prāptavyaṃ tena samprāptaṃ nāsau majjati vastuṣu#He has obtained what is to be obtained. He does not get submerged in material objects.$nānātām akhilāṃ tyaktvā śuddhacinmātrakoṭare#Giving up all variety, in the cavity of pure intellect.$saṃvedanavinirmuktaṃ saṃvittyaṃśo bhavānagha#O sinless one! You be a part of consciousness which is free from knowledge.$svayam ātmātmanaivāśu śaktiṃ saṅkalpanāmikām#The Lord Himself, by Himself alone, exhibits His creative power known as Sankalpanāmikā. [Chapter] : An Analysis of Basic Essences of the Path...$yadā karoti sphuritāṃ spandaśaktim ivānilaḥ#It exerts its power of oscillation like the wind.$tadā pṛthag ivābhāsaṃ saṅkalpakalanāmayam#Then, as if it were a separate manifestation, caused by imagination and fiction,$

sauvīraṃ ṭaṅkaṇaṃ kācaṃ dattvā dattvā dhamed dṛḍham tacchuddhaṃ jāyate khoṭam abhīkṣṇaṃ nātra saṃśayaḥ ityevaṃ sarvasattvaiśca piṣṭikāṃ kārayetpṛthak pūrvavatkramayogena khoṭo bhavati tadrasaḥ bhāgadvayaṃ suvarṇasya tribhāgaṃ pāradasya ca pūrvavatkārayetpiṣṭīṃ tadvatkhoṭaṃ ca śodhayet ityevaṃ piṣṭikhoṭāni kṛtvā sarvatra yojayet viḍavaṭī tatkhoṭaṃ svarṇasaṃtulyaṃ samāvartaṃ tu kārayet mākṣikaṃ kāntapāṣāṇaṃ śilāgandhaṃ samaṃ samam bhūnāgairmardayedyāmaṃ caṇamātravaṭīkṛtam eṣā viḍavaṭī khyātā yojyā sarvatra jāraṇe ekaikaṃ vāhayetsūte dhāmyamāne punaḥ punaḥ evaṃ daśaguṇaṃ hema jārayettatkrameṇa tu$Sauvīra, taṅkaṇa and kāca should be given and the drum should be sounded. There is no doubt that this will purify and give rise to holes frequently. Similarly, one can prepare flour with any of the aforesaid ingredients separately. As before, by the process of development, khotaka becomes its juice. Kautilya's Arthashastra Two parts of suvarna and one-third of mercury will form the base metallic mass. The paste should be prepared as before and the ground-powder should be purified as before. Thus having prepared the flour-cakes, they should be mixed with them in all parts of the dish. Libertine: It's not at all true, but it's a clever show of words that makes for such disagreeable things as we've never heard of before. * Libertine: What can be happening to me now that I haven't seen the end of my life? The hole should be equal to ones own weight of gold and it should be re-calibrated. Makshika, stone and stones smelt in the same way. One would be able to crush with the earth nāga made into a banyan leaf of the length of a whip. This is known to be the violation of freedom, and can be used against all kinds of adultery. 76.4; 8 4 ; 1 30.2.3; 220.4; 222 . 1 -2 +225(.5,7,8); 226.2; 227; 23 1 -235 ; 23 8 ;240. 1 ; 27 1 . 1 ( + fn . 1 507); 273 . 1 ; 274 (+ fn.1 53 8 ; cf. fn. 791); 280; 286; 288. 1 ; 293 . 3 ;293 .6 1 fn. 460 1 cf. : Pt. I chs. 4.2.5 . 5 . 1 and While the charioteer is repeatedly reinforced, each one should be made to bear the additional yoke. In this way, ten times of the gold should be gradually decorated.

sauvīraṃ ṭaṅkaṇaṃ kācaṃ dattvā dattvā dhamed dṛḍham#Sauvīra, taṅkaṇa and kāca should be given and the drum should be sounded.$tacchuddhaṃ jāyate khoṭam abhīkṣṇaṃ nātra saṃśayaḥ#There is no doubt that this will purify and give rise to holes frequently.$ityevaṃ sarvasattvaiśca piṣṭikāṃ kārayetpṛthak#Similarly, one can prepare flour with any of the aforesaid ingredients separately.$pūrvavatkramayogena khoṭo bhavati tadrasaḥ#As before, by the process of development, khotaka becomes its juice.$bhāgadvayaṃ suvarṇasya tribhāgaṃ pāradasya ca#Kautilya's Arthashastra Two parts of suvarna and one-third of mercury will form the base metallic mass.$pūrvavatkārayetpiṣṭīṃ tadvatkhoṭaṃ ca śodhayet#The paste should be prepared as before and the ground-powder should be purified as before.$ityevaṃ piṣṭikhoṭāni kṛtvā sarvatra yojayet#Thus having prepared the flour-cakes, they should be mixed with them in all parts of the dish.$viḍavaṭī#Libertine: It's not at all true, but it's a clever show of words that makes for such disagreeable things as we've never heard of before. * Libertine: What can be happening to me now that I haven't seen the end of my life?$tatkhoṭaṃ svarṇasaṃtulyaṃ samāvartaṃ tu kārayet#The hole should be equal to ones own weight of gold and it should be re-calibrated.$mākṣikaṃ kāntapāṣāṇaṃ śilāgandhaṃ samaṃ samam#Makshika, stone and stones smelt in the same way.$bhūnāgairmardayedyāmaṃ caṇamātravaṭīkṛtam#One would be able to crush with the earth nāga made into a banyan leaf of the length of a whip.$eṣā viḍavaṭī khyātā yojyā sarvatra jāraṇe#This is known to be the violation of freedom, and can be used against all kinds of adultery.$ekaikaṃ vāhayetsūte dhāmyamāne punaḥ punaḥ#While the charioteer is repeatedly reinforced, each one should be made to bear the additional yoke.$evaṃ daśaguṇaṃ hema jārayettatkrameṇa tu#In this way, ten times of the gold should be gradually decorated.$

saṃbandhaśabde saṃbandho yogyatāṃ prati yogyatā mayād yogyatāsaṃvin mātāputrādiyogavat dṛśyate na ca saṃbandhas tathābhūto vivakṣitaḥ nitye nitye pi vāpy arthe puruṣeṇa kathaṃ ca na vyapadeśe padārthānām anya sattaupacārikī tadvac chabdo pi sattāyām asyaṃ pūrvaṃ vyavasthitaḥ sato hi gantur gamanaṃ sati gamye pravartate gantṛvac cen na janmārtho na cet tadvan na jāyate athopacārasattaivaṃ vidheyās tatra lādayaḥ sā ca saṃpratisattāyāḥ pṛthag bhāṣye nidarśitā rūpaṇavyapadeśābhyaṃ laukike vartmani sthitau sarvārtharūpatā śuddhir jñānasya nirupaśrayā$sum tshogs par bstan pa... (D191a.2).Read: dharmasrotasa in place of dharmasamtanena; Tib.: chos kyi rgyun gyis (D191a.4).In the Tib. the second part of this paragraph precedes the first part, i.e. it begins from kebhyovaktāram, =su la 'chad pa že na (D191a.4).Read: anena vayam eva avisamvadena upadişță iti darsitam in place of anenâtmano 'mṛṣāyaupadeso bhasamāno nirdişțaḥ; Tib.: 'di ni bdag ñid kyi mi slu ba las luń mnos par ston to(D191a.4).N17.6Y5.10 The term sambandha, connection, is used here in the sense of connection, capacity or capacity for action. because it consists in the capacity to know, just like the connection of mother and son etc. We do not perceive a relation of such significance as is held to subsist between the two objects. Whether the object is eternal or ephemeral, how can a person fail to grasp it? In the naming of things, there is figuratively spoken of other beings. mixed up in the cognition of a single object, it does not follow that there is only oneSense-organ; since as a matter of fact, we find that one, whose sense of vision isstrong, and that of andition weak, sees distant objects, but does not hear distant sounds, In the same way, sound also was previously established in its existence. The act of going of the goer proceeds only when there is something that can be gone to; it is only when there is something that can be gone to that the act of going of the process of going comes about; and it is only when there is something that can be gone to that the act If it is not like the process going, then there can be no meaning of birth; and if it is not so, then it cannot come into existence. Now for the seven modes of procedure: In this way they are to be employed, and so on. This has been explained in the separate Commentary on the Sampratisattā Sūtra. In order to remain in the worldly path, one should apply the appellation of rūpaṇa. The purity of knowledge is the form of all things, without a substratum;

saṃbandhaśabde saṃbandho yogyatāṃ prati yogyatā#The term sambandha, connection, is used here in the sense of connection, capacity or capacity for action.$mayād yogyatāsaṃvin mātāputrādiyogavat#because it consists in the capacity to know, just like the connection of mother and son etc.$dṛśyate na ca saṃbandhas tathābhūto vivakṣitaḥ#We do not perceive a relation of such significance as is held to subsist between the two objects.$nitye nitye pi vāpy arthe puruṣeṇa kathaṃ ca na#Whether the object is eternal or ephemeral, how can a person fail to grasp it?$vyapadeśe padārthānām anya sattaupacārikī#In the naming of things, there is figuratively spoken of other beings.$tadvac chabdo pi sattāyām asyaṃ pūrvaṃ vyavasthitaḥ#In the same way, sound also was previously established in its existence.$sato hi gantur gamanaṃ sati gamye pravartate#The act of going of the goer proceeds only when there is something that can be gone to; it is only when there is something that can be gone to that the act of going of the process of going comes about; and it is only when there is something that can be gone to that the act$gantṛvac cen na janmārtho na cet tadvan na jāyate#If it is not like the process going, then there can be no meaning of birth; and if it is not so, then it cannot come into existence.$athopacārasattaivaṃ vidheyās tatra lādayaḥ#Now for the seven modes of procedure: In this way they are to be employed, and so on.$sā ca saṃpratisattāyāḥ pṛthag bhāṣye nidarśitā#This has been explained in the separate Commentary on the Sampratisattā Sūtra.$rūpaṇavyapadeśābhyaṃ laukike vartmani sthitau#In order to remain in the worldly path, one should apply the appellation of rūpaṇa.$sarvārtharūpatā śuddhir jñānasya nirupaśrayā#The purity of knowledge is the form of all things, without a substratum;$

tasmāt trividhaṃ karaṇaṃ dvāri dvārāṇi śeṣāṇi ete pradīpakalpāḥ parasparavilakṣaṇā guṇaviśeṣāḥ kṛtsnaṃ puruṣasyārthaṃ prakāśya buddhau prayacchanti sarvaṃ pratyupabhogaṃ yasmāt puruṣasya sādhayati buddhiḥ saiva ca viśinaṣṭi tataḥ pradhānapuruṣāntaraṃ sūkṣmam tanmātrāṇy aviśeṣās tebhyo bhūtāni pañca pañcabhyaḥ ete smṛtā viśeṣāḥ śāntā ghorāś ca mūḍhāś ca sūkṣmā mātāpitṛjāḥ saha prabhūtais tridhā viśeṣāḥ syuḥ sūkṣmās teṣāṃ niyatā mātāpitṛjā nivartante pūrvotpannam asaktaṃ niyataṃ mahadādisūkṣmaparyantam saṃsarati nirupabhogaṃ bhāvair adhivāsitaṃ liṅgam citraṃ yathāśrayamṛte sthāṇvādibhyo vinā yathā chāyā$Therefore, the organs are of three kinds. The doors are the doors to the remaining sense-organs. 220 T 3.174: 437all-14; 3.175: 440c17-21; 442c5-9. Cf. also the Syama-jataka of They are like lamps and possess different qualities that are dissimilar to each other. Having disclosed the entire purpose of man, they give it to his intellect. Because the intelligence of man accomplishes all enjoyments. vGS 913a13f:~lflm.#m,H I027b14ff: It is this very consciousness which discriminates the subtle difference between the Nature and the Spirit. The subtle elements are without any specifications. The five elements are derived from the five that have been mentioned. They are known to be peaceful, terrible and stupid in the extreme. Those that are derived from the father and the mother are subtle, while those that are derived from the father along with the more numerous ones constitute three kinds of specific peculiarities. That this is so is proved by the fact that there are many kinds of specific peculiarities mentioned in connection with fathers and moth (see p. 31), but the text does not scruple much to make use of invocations and magical formulas and rites to either kill the dangerausanimals or make them vulnerable, or to implore the help of gods,other powerful beings or natural enemies agairrst them, or to turn the42The contrast between the Atharvavedic and the Buddhistattitude towardssnakes and other dangerous creatures and the corresponding methods of protectingoneself against them has already been pointed out by several authors (e.g. Wintemitz1888, 34 f. and 40 ff.; Vogel 1926, 7 ff.; Schalk 1972, 9 and 19-21; de Silva 1981,23 ff.), but the Vedic antecedents of the Buddhist method of protecting oneself by Subtle and controlled, those born from the mother and the father are restrained. That which has arisen previously is unattached, determinate, and ranges from Mahat to subtlety. The linga pervaded by the bhāvas migrates without enjoyment. It is like a picture without its base, or like a shadow without a pillar and the like.

tasmāt trividhaṃ karaṇaṃ dvāri dvārāṇi śeṣāṇi#Therefore, the organs are of three kinds. The doors are the doors to the remaining sense-organs.$ete pradīpakalpāḥ parasparavilakṣaṇā guṇaviśeṣāḥ#They are like lamps and possess different qualities that are dissimilar to each other.$kṛtsnaṃ puruṣasyārthaṃ prakāśya buddhau prayacchanti#Having disclosed the entire purpose of man, they give it to his intellect.$sarvaṃ pratyupabhogaṃ yasmāt puruṣasya sādhayati buddhiḥ#Because the intelligence of man accomplishes all enjoyments.$saiva ca viśinaṣṭi tataḥ pradhānapuruṣāntaraṃ sūkṣmam#It is this very consciousness which discriminates the subtle difference between the Nature and the Spirit.$tanmātrāṇy aviśeṣās tebhyo bhūtāni pañca pañcabhyaḥ#The subtle elements are without any specifications. The five elements are derived from the five that have been mentioned.$ete smṛtā viśeṣāḥ śāntā ghorāś ca mūḍhāś ca#They are known to be peaceful, terrible and stupid in the extreme.$sūkṣmā mātāpitṛjāḥ saha prabhūtais tridhā viśeṣāḥ syuḥ#Those that are derived from the father and the mother are subtle, while those that are derived from the father along with the more numerous ones constitute three kinds of specific peculiarities. That this is so is proved by the fact that there are many kinds of specific peculiarities mentioned in connection with fathers and moth$sūkṣmās teṣāṃ niyatā mātāpitṛjā nivartante#Subtle and controlled, those born from the mother and the father are restrained.$pūrvotpannam asaktaṃ niyataṃ mahadādisūkṣmaparyantam#That which has arisen previously is unattached, determinate, and ranges from Mahat to subtlety.$saṃsarati nirupabhogaṃ bhāvair adhivāsitaṃ liṅgam#The linga pervaded by the bhāvas migrates without enjoyment.$citraṃ yathāśrayamṛte sthāṇvādibhyo vinā yathā chāyā#It is like a picture without its base, or like a shadow without a pillar and the like.$

tatonantaguṇo viṣṇurna kaścit tatsamaḥ sadā ityādi vedavākyaṃ viṣṇorutkarṣameva vaktyuccaiḥ t ātparyaṃ mahadatretyuktaṃ yo iti svayaṃ tena bhūmno iti hyuktaṃ sūtreṣu nirṇayāt tena tatprītyaiva ca mokṣaḥ prāpyastenaiva nānyena nāyamātmā pravacanena labhyo na medhayā na bahunā ṇsrutena yamevaiṣa vṛṇute tena labhyastasyaiṣa ātmā vivṛṇute tanuṃ viṣṇurhi dātā mokṣasya vāyuśca tadanujñayā mokṣo jñānaṃ ca kramaśo muktigo bhoga eva ca uttareṣāṃ prasādena nīcānāṃ nānyathā bhavet sarveṣāṃ ca harirnityaṃ niyantā tadvaśāḥ pare t āratamyaṃ tato jñeyaṃ sarvoccatvaṃ harestathā etadvinā na kasyāpi vimuktiḥ syāt kathañcana$Hence Viṣṇu is of endless attributes. There is none equal to him at any time. The Vedic sentences like this loudly proclaim the excellence of Viṣṇu. "the ""Qyēna"") is enjoined, while slaughter (in general) is prohibited; where this latter"would only preclude the slaughter from tho saorifice, and cannot imply its sinfulness."205 As the sword by which the animal is killed is not “ slaughter,"" so also the"Cyēna (which brings about the death of the enemy) cannot, in itself, be called"slaughter.""""206 This refers to the passage-"" tasyāyamabhyupayah iti teshamupadėçah."""Could not be said -even in the face of such direct injunotions as"yajēta.""""6"""'Çyēnēna The meaning here is very great. He himself has said he who. [the particle yat, who in this passage stands for the Great Being Himself; and it is not right to argue with such a person as follows:His name is Yajñātayuṣṇa, He who n irodham samapannasya cittacaitasika n iruddha bhavanti. katham vijFianam kayad an­28apakrantam 1 bhavati? tasya hi rupi:fv indriye ($v a)parir:lGte$u pravrttivijFianablja­ This is why the sūtras use the term bhūhino, great, in order to convey a sense of certainty. and it is only by love, not by anything else, that Liberation can be attained. This Self cannot be attained by words alone, nor by intelligence, nor by much learning. verily with the body of him whom he chooses he obtains his self, and uncovers his body. Viṣṇu is the bestower of salvation and Vāyu with his permission. Salvation, knowledge and enjoyment gradually lead to emancipation. Through the favours of those who are superior, it cannot but be otherwise for those who are inferior. Hari is always the controller of everyone. Others are under his control. Then one has to know the exaltedness of Viṣṇu. Without this, no one can ever attain liberation.

tatonantaguṇo viṣṇurna kaścit tatsamaḥ sadā#Hence Viṣṇu is of endless attributes. There is none equal to him at any time.$ityādi vedavākyaṃ viṣṇorutkarṣameva vaktyuccaiḥ#The Vedic sentences like this loudly proclaim the excellence of Viṣṇu.$t ātparyaṃ mahadatretyuktaṃ yo iti svayaṃ tena#The meaning here is very great. He himself has said he who. [the particle yat, who in this passage stands for the Great Being Himself; and it is not right to argue with such a person as follows:His name is Yajñātayuṣṇa, He who$bhūmno iti hyuktaṃ sūtreṣu nirṇayāt tena#This is why the sūtras use the term bhūhino, great, in order to convey a sense of certainty.$tatprītyaiva ca mokṣaḥ prāpyastenaiva nānyena#and it is only by love, not by anything else, that Liberation can be attained.$nāyamātmā pravacanena labhyo na medhayā na bahunā ṇsrutena#This Self cannot be attained by words alone, nor by intelligence, nor by much learning.$yamevaiṣa vṛṇute tena labhyastasyaiṣa ātmā vivṛṇute tanuṃ#verily with the body of him whom he chooses he obtains his self, and uncovers his body.$viṣṇurhi dātā mokṣasya vāyuśca tadanujñayā#Viṣṇu is the bestower of salvation and Vāyu with his permission.$mokṣo jñānaṃ ca kramaśo muktigo bhoga eva ca#Salvation, knowledge and enjoyment gradually lead to emancipation.$uttareṣāṃ prasādena nīcānāṃ nānyathā bhavet#Through the favours of those who are superior, it cannot but be otherwise for those who are inferior.$sarveṣāṃ ca harirnityaṃ niyantā tadvaśāḥ pare#Hari is always the controller of everyone. Others are under his control.$t āratamyaṃ tato jñeyaṃ sarvoccatvaṃ harestathā#Then one has to know the exaltedness of Viṣṇu.$etadvinā na kasyāpi vimuktiḥ syāt kathañcana#Without this, no one can ever attain liberation.$

cūḍāpāśe navakuravakaṃ cāru karṇe śirīṣaṃ sīmante ca tvadupagamajaṃ yatra nīpaṃ vadhūnām yasyāṃ yakṣāḥ sitamaṇimayāny etya harmyasthalāni jyotiśchāyākusumaracanāny uttamastrīsahāyāḥ āsevante madhu ratiphalaṃ kalpavṛkṣaprasūtaṃ tvadgambhīradhvaniṣu śanakaiḥ puṣkareṣv āhateṣu yatra strīṇāṃ priyatamabhujāliṅganocchvāsitānām aṅgaglāniṃ suratajanitāṃ tantujālāvalambāḥ tvatsaṃrodhāpagamaviśadaiś cotitāś candrapādair vyālumpanti sphuṭajalalavasyandinaś candrakāntāḥ netrā nītāḥ satatagatinā yad vimānāgrabhūmīr ālekhyānāṃ navajalakaṇair doṣam utpādya sadyaḥ$In the knot of her bosom are fresh kuravaka flowers, in her beautiful ears a shirisha flower, and on the parting line there is a nīpa tree as a result of your approach. The yakṣas, accompanied by their beautiful wives, come to the palaces floors, which are made of white jewels and decorated with stars, shadows and flowers. fRii While the lotuses are gently struck by your deep sound, they are feasting on the honey that is the fruit of desire and has emerged from the wish-granting tree. Here the limbs of women, exhausted by their lovers' embraces and sighs, get entangled in a network of weaver's webs, which cause fatigue due to sexual intercourse. Urged by the rays of the moon, brightened by the disappearance of your confinement, moonstones are flooding the earth with drops of water trickling from them. The eyes were carried away by the one who travels ceaselessly, as if they had been painted on the tops of celestial mansions with fresh drops of water.

cūḍāpāśe navakuravakaṃ cāru karṇe śirīṣaṃ sīmante ca tvadupagamajaṃ yatra nīpaṃ vadhūnām#In the knot of her bosom are fresh kuravaka flowers, in her beautiful ears a shirisha flower, and on the parting line there is a nīpa tree as a result of your approach.$yasyāṃ yakṣāḥ sitamaṇimayāny etya harmyasthalāni jyotiśchāyākusumaracanāny uttamastrīsahāyāḥ#The yakṣas, accompanied by their beautiful wives, come to the palaces floors, which are made of white jewels and decorated with stars, shadows and flowers.$āsevante madhu ratiphalaṃ kalpavṛkṣaprasūtaṃ tvadgambhīradhvaniṣu śanakaiḥ puṣkareṣv āhateṣu#While the lotuses are gently struck by your deep sound, they are feasting on the honey that is the fruit of desire and has emerged from the wish-granting tree.$yatra strīṇāṃ priyatamabhujāliṅganocchvāsitānām aṅgaglāniṃ suratajanitāṃ tantujālāvalambāḥ#Here the limbs of women, exhausted by their lovers' embraces and sighs, get entangled in a network of weaver's webs, which cause fatigue due to sexual intercourse.$tvatsaṃrodhāpagamaviśadaiś cotitāś candrapādair vyālumpanti sphuṭajalalavasyandinaś candrakāntāḥ#Urged by the rays of the moon, brightened by the disappearance of your confinement, moonstones are flooding the earth with drops of water trickling from them.$netrā nītāḥ satatagatinā yad vimānāgrabhūmīr ālekhyānāṃ navajalakaṇair doṣam utpādya sadyaḥ#The eyes were carried away by the one who travels ceaselessly, as if they had been painted on the tops of celestial mansions with fresh drops of water.$

meghāgamapriyo nīpaḥ prāvṛṣeṇyaḥ kadambakaḥ dhūlīkadambaḥ kramukaprasūnaḥ parāgapuṣpo balabhadrasaṃjñakaḥ vasantapuṣpo makarandavāso bhṛṅgapriyo reṇukadambako ṣṭau bhūmīkadambo bhūnimbo bhūmijo bhṛṅgavallabhaḥ laghupuṣpo vṛttapuṣpo viṣaghno vraṇahārakaḥ trikadambāḥ kaṭur varṇyā viṣaśophaharā himāḥ kaṣāyāḥ pittalās tiktā vīryavṛddhikarāḥ parāḥ vānīro vṛttapuṣpaś ca śākhālo jalavetasaḥ vyādhighātaḥ parivyādho nādeyo jalasambhavaḥ vānīras tiktaśiśiro rakṣoghno vraṇaśodhanaḥ pittāsrakaphadoṣaghnaḥ saṃgrāhī ca kaṣāyakaḥ kumbhī romāluviṭapī romaśaḥ parpaṭadrumaḥ$The Kadamva trees belong to the rainy season and are fond of the advent of the rainy clouds. Dūlī, kadamba, kramuka, puṣpa, parāgapuṣpa and that which is called balābhadra. the means of any right notions.73 Hence authoritativeness cannot be duo to the compatibility of the means; it isinherent in the conception itself.768 When, even in your own theory, you find it necessary to postnlate the self-evidence of a certain conception in the end, in order to avoid a regressus ad infinitum,—why should you not postulate such inherent authoritativeness in the very first concep-tion and thereby avoid the necessity of postulating many intermediate conceptions ?78 In the Ved, by frequent repetition, the conception got at in the first reading Vasantapushpa, makaranda, vasa, bhringapriya and renu- kadambaka these are the eight. Bhūmikadamba, bhūnimba, bhūmija, bhṛṅgavallabha [bhṛṅgavallabha? ]. Laghu pushpa and vritta pushpa destroy poison and cure wounds. The group known as the Tri-Kadamba is pungent in taste and of cooling potency, subdues the effects of poison and proves curative in cases of swelling. They subdue the Pitta and generate the Vayu, while those that are bitter in taste and digestion tend to increase the potency of the body. Vānīra, vṛttapuṣpa, śākhāla and jalāvetasa. 3':~~~.~~aböt:.l::~J:~-c~~~nöO)-e~öoO)~;'f~ vyādhighātaḥ, parivyādhaḥ [parivyādha] and nādeyaḥ. The Vaniira has a bitter taste, is cooling in its potency, acts as a good vermifuge and proves curative in cases of Rakshas. It subdues the deranged Pitta and Kapha, and is astringent in its potency. Kumbhī, romālu and viṭapī. Romasa and parpaṭa tree.

meghāgamapriyo nīpaḥ prāvṛṣeṇyaḥ kadambakaḥ#The Kadamva trees belong to the rainy season and are fond of the advent of the rainy clouds.$dhūlīkadambaḥ kramukaprasūnaḥ parāgapuṣpo balabhadrasaṃjñakaḥ#Dūlī, kadamba, kramuka, puṣpa, parāgapuṣpa and that which is called balābhadra.$vasantapuṣpo makarandavāso bhṛṅgapriyo reṇukadambako ṣṭau#Vasantapushpa, makaranda, vasa, bhringapriya and renu- kadambaka these are the eight.$bhūmīkadambo bhūnimbo bhūmijo bhṛṅgavallabhaḥ#Bhūmikadamba, bhūnimba, bhūmija, bhṛṅgavallabha [bhṛṅgavallabha? ].$laghupuṣpo vṛttapuṣpo viṣaghno vraṇahārakaḥ#Laghu pushpa and vritta pushpa destroy poison and cure wounds.$trikadambāḥ kaṭur varṇyā viṣaśophaharā himāḥ#The group known as the Tri-Kadamba is pungent in taste and of cooling potency, subdues the effects of poison and proves curative in cases of swelling.$kaṣāyāḥ pittalās tiktā vīryavṛddhikarāḥ parāḥ#They subdue the Pitta and generate the Vayu, while those that are bitter in taste and digestion tend to increase the potency of the body.$vānīro vṛttapuṣpaś ca śākhālo jalavetasaḥ#Vānīra, vṛttapuṣpa, śākhāla and jalāvetasa.$vyādhighātaḥ parivyādho nādeyo jalasambhavaḥ#vyādhighātaḥ, parivyādhaḥ [parivyādha] and nādeyaḥ.$vānīras tiktaśiśiro rakṣoghno vraṇaśodhanaḥ#The Vaniira has a bitter taste, is cooling in its potency, acts as a good vermifuge and proves curative in cases of Rakshas.$pittāsrakaphadoṣaghnaḥ saṃgrāhī ca kaṣāyakaḥ#It subdues the deranged Pitta and Kapha, and is astringent in its potency.$kumbhī romāluviṭapī romaśaḥ parpaṭadrumaḥ#Kumbhī, romālu and viṭapī. Romasa and parpaṭa tree.$

kautūhalasamutpanno yāsyāmi yamasādanam evaṃ saṃcintya viprendro jagāma laghuvikramaḥ ākhyātuṃ tad yathāvṛttaṃ yamasya sadanaṃ prati apaśyat sa yamaṃ tatra devam agnipuraskṛtam vidhānam upatiṣṭhantaṃ prāṇino yasya yādṛśam sa tu dṛṣṭvā yamaḥ prāptaṃ maharṣiṃ tatra nāradam abravīt sukham āsīnam arghyam āvedya dharmataḥ kaccit kṣemaṃ nu devarṣe kaccid dharmo na naśyati kim āgamanakṛtyaṃ te devagandharvasevita abravīt tu tadā vākyaṃ nārado bhagavān ṛṣiḥ śrūyatām abhidhāsyāmi vidhānaṃ ca vidhīyatām eṣa nāmnā daśagrīvaḥ pitṛrāja niśācaraḥ upayāti vaśaṃ netuṃ vikramais tvāṃ sudurjayam etena kāraṇenāhaṃ tvarito smy āgataḥ prabho daṇḍapraharaṇasyādya tava kiṃ nu kariṣyati etasminn antare dūrād aṃśumantam ivoditam dadṛśe divyam āyāntaṃ vimānaṃ tasya rakṣasaḥ$I am curious and will go to Yamas abode. Having thought in this way, the Indra among brahmanas, dexterous in his valour, departed. They went to Yamas abode and told him everything that had transpired. He saw the god Yama there, with Agni at the forefront. Depending on what they deserved, all living beings performed their appointed tasks. Yama saw that maharshi Narada had arrived. Following dharma, he offered him arghya and said, You have been made to sit down comfortably. O devarshi! I hope everything is well. I hope dharma is not suffering. O one who is worshipped by gods and gandharvas! Why have you come here? The illustrious rishi, Narada, spoke these words. Listen to what I have to say and follow the prescribed rites. O king of the dead! This is the roamer in the night named Dashagriva. You are extremely difficult to vanquish and he is advancing towards you, wishing to use his valour to bring you under his subjugation. O lord! It is for this reason that I have swiftly come here. What will you gain by wielding the stick today? At that time, from a distance, it seemed to be like the rising sun. The rakshasas celestial vimana could be seen to be advancing.

kautūhalasamutpanno yāsyāmi yamasādanam#I am curious and will go to Yamas abode.$evaṃ saṃcintya viprendro jagāma laghuvikramaḥ#Having thought in this way, the Indra among brahmanas, dexterous in his valour, departed.$ākhyātuṃ tad yathāvṛttaṃ yamasya sadanaṃ prati#They went to Yamas abode and told him everything that had transpired.$apaśyat sa yamaṃ tatra devam agnipuraskṛtam#He saw the god Yama there, with Agni at the forefront.$vidhānam upatiṣṭhantaṃ prāṇino yasya yādṛśam#Depending on what they deserved, all living beings performed their appointed tasks.$sa tu dṛṣṭvā yamaḥ prāptaṃ maharṣiṃ tatra nāradam#Yama saw that maharshi Narada had arrived.$abravīt sukham āsīnam arghyam āvedya dharmataḥ#Following dharma, he offered him arghya and said, You have been made to sit down comfortably.$kaccit kṣemaṃ nu devarṣe kaccid dharmo na naśyati#O devarshi! I hope everything is well. I hope dharma is not suffering.$kim āgamanakṛtyaṃ te devagandharvasevita#O one who is worshipped by gods and gandharvas! Why have you come here?$abravīt tu tadā vākyaṃ nārado bhagavān ṛṣiḥ#The illustrious rishi, Narada, spoke these words.$śrūyatām abhidhāsyāmi vidhānaṃ ca vidhīyatām#Listen to what I have to say and follow the prescribed rites.$eṣa nāmnā daśagrīvaḥ pitṛrāja niśācaraḥ#O king of the dead! This is the roamer in the night named Dashagriva.$upayāti vaśaṃ netuṃ vikramais tvāṃ sudurjayam#You are extremely difficult to vanquish and he is advancing towards you, wishing to use his valour to bring you under his subjugation.$etena kāraṇenāhaṃ tvarito smy āgataḥ prabho#O lord! It is for this reason that I have swiftly come here.$daṇḍapraharaṇasyādya tava kiṃ nu kariṣyati#What will you gain by wielding the stick today?$etasminn antare dūrād aṃśumantam ivoditam#At that time, from a distance, it seemed to be like the rising sun.$dadṛśe divyam āyāntaṃ vimānaṃ tasya rakṣasaḥ#The rakshasas celestial vimana could be seen to be advancing.$

namaste yājñavalkyābhayaṃ tvāgacatādyo no bhagavannabhayaṃ vedayasa ime videhā ayamahamasmīti janakaṃ ha vaidehaṃ yājñavalkyo jagāma samenena vadiṣya ityatha ha yajjanakaśca vaideho yājñavalkyaścāgnihotre samūdatustasmai ha yājñavalkyo varaṃ dadau sa ha kāmapraśnameva vavre taṃ hāsmai dadau taṃ ha samrāḍeva pūrvaḥ papraca yājñavalkya kiṃjyotirayam puruṣa iti ādityajyotiḥ samrāḍiti hovācādityenaivāyaṃ$Obeisance to You, O Yājñavalkya! We offer our obeisances and prayers to You for protection from all fears. O Lord, You are the original cause of all living entities in the three worlds. Indeed, You bestow fearlessness upon all these Videha-dwelling demigods. Thinking: I am this or I am that; Yâgñavalkya went to Janaka of Videha and said, 'Thou shalt speak with me.'And as to why Janaka and. 1according to the Bfjasiitra viFinarza does not grow, increase and expand without the other fo;:khandhas, but this goes without saying, since the 'All-Seed Mind ' will, in the new life, naturan;generate actual cognitive processes, accompanied by caittas. Yet this of no concern for the interpreC:tion of the twofold upadana, which is rather the presuppos ition for this process.'\ Vaideha and Yajnavalkya assembled at the Agnihotra. Yajnavalkya gave him a boon. 3. When the Word is momentary (as held by the Bauddha), thenit is incapable of giving any sense. Consequently, if the comprehension ofmeanings from momentary words he sought to be established, by means ofarguments, then the comprehension of the Veda would become groundless.4. In the face of the groundlessness of these comprehensions (of other (to the final impression of the complete word).86. And where one letter is incapable (of signifying an object), itdoes not follow that all (taken together) are also incapable. Because wesee that the parts of the cart are incapable of carrying corn, &c. (and yet He chose only a question of sensual pleasure, and he gave it to him. The former emperor asked him: 'What is that?'He replied, 'It is a question of sensual pleasure;' and the latter said, 'It is a question of sensual pleasure;' and the former said, 'It is a question of sensual pleasure.'He Yâgñavalkya, what is the lustre of this man? '--'The lustre of the sun, the sovereign!'he said; and by means of the sun he did so.

namaste yājñavalkyābhayaṃ tvāgacatādyo no bhagavannabhayaṃ vedayasa ime videhā#Obeisance to You, O Yājñavalkya! We offer our obeisances and prayers to You for protection from all fears. O Lord, You are the original cause of all living entities in the three worlds. Indeed, You bestow fearlessness upon all these Videha-dwelling demigods.$ayamahamasmīti#Thinking: I am this or I am that;$janakaṃ ha vaidehaṃ yājñavalkyo jagāma samenena vadiṣya ityatha ha yajjanakaśca#Yâgñavalkya went to Janaka of Videha and said, 'Thou shalt speak with me.'And as to why Janaka and.$vaideho yājñavalkyaścāgnihotre samūdatustasmai ha yājñavalkyo varaṃ dadau sa ha#Vaideha and Yajnavalkya assembled at the Agnihotra. Yajnavalkya gave him a boon.$kāmapraśnameva vavre taṃ hāsmai dadau taṃ ha samrāḍeva pūrvaḥ papraca#He chose only a question of sensual pleasure, and he gave it to him. The former emperor asked him: 'What is that?'He replied, 'It is a question of sensual pleasure;' and the latter said, 'It is a question of sensual pleasure;' and the former said, 'It is a question of sensual pleasure.'He$yājñavalkya kiṃjyotirayam puruṣa iti ādityajyotiḥ samrāḍiti hovācādityenaivāyaṃ#Yâgñavalkya, what is the lustre of this man? '--'The lustre of the sun, the sovereign!'he said; and by means of the sun he did so.$

j ānan kṛṣṇe balaṃ ghoramaviṣahyaṃ sa māgadhaḥ kutsayan gopa iti taṃ bhayānnaivāhvayat prabhum āhvayāmāsa bhīmaṃ tu syād vā me jīvanaṃ tviti haniṣyatyeva māṃ kṛṣṇa ityāsīnnṛpaterbhayam tasmāt taṃ nāhvayāmāsa vāsudevaṃ sa māgadhaḥ arjune tu jite kṛṣṇabhīmau māṃ nihaniṣyataḥ trayāṇāṃ durbalāhvānānnaśyet kīrtiśca me dhruvā iti matvāhvayāmāsa bhīmasenaṃ sa māgadhaḥ kathañcijjīvitaṃ vā syānnatu naśyati me yaśaḥ iti sma bhīmaṃ pratiyodhanāya saṅgṛhya rājā sa jarāsuto balī rājye nijaṃ cātmajamabhyaṣi ñcat purā khyātaṃ patratāpākhyarudram cclxxibalaṃ bhīme manyamānodhikaṃ tu gadāṇsikṣāmātmani cādhikāṃ nṛpaḥ bhīto niyuddhesya dadau gadāṃ sa bhīmāya cānyāṃ svayamagrahīd balī$---> 1047 This is the doctrine, expounded at length in the Bhagavadgītā, and proclaimed in the11549c12146< whether ritual (Gitä) or compassionate (Buddha); argument taken up again in PS 67.--- Krishnā said: "Māgadha's army is terrifying and unbearable. He did not call his master, because he was frightened that he would be a cowherd and would censure him in the disguise of a cowherd boy. He challenged Bhima, wishing to ensure that he remained alive. The king was frightened that Krishna would kill him. Therefore, Magadha did not summon Vasudeva. But once Arjuna is vanquished, Krishna and Bhima will kill me. If three of us challenge a weak person, my fame is certain to be destroyed. Thinking this, the king of Magadha challenged Bhimasena. capability of denotation? (1) Will this capability be cognisable, or non-cognisable? and (2) will it be different in each Individual, or one (and Even if I manage to remain alive somehow, my fame will not be destroyed. Thus did the powerful king, Jaras son, prepare to fight against Bhima. . He will instate his own son in the kingdom, Who was known as Rudra in the past under the name Patrātaparā. The king considered Bhima's strength immeasurable, as well as that he himself was superior to him in fighting with the club. Terrified of the duel, he gave a club to Bhima and that powerful man himself took another.

j ānan kṛṣṇe balaṃ ghoramaviṣahyaṃ sa māgadhaḥ#Krishnā said: "Māgadha's army is terrifying and unbearable.$kutsayan gopa iti taṃ bhayānnaivāhvayat prabhum#He did not call his master, because he was frightened that he would be a cowherd and would censure him in the disguise of a cowherd boy.$āhvayāmāsa bhīmaṃ tu syād vā me jīvanaṃ tviti#He challenged Bhima, wishing to ensure that he remained alive.$haniṣyatyeva māṃ kṛṣṇa ityāsīnnṛpaterbhayam#The king was frightened that Krishna would kill him.$tasmāt taṃ nāhvayāmāsa vāsudevaṃ sa māgadhaḥ#Therefore, Magadha did not summon Vasudeva.$arjune tu jite kṛṣṇabhīmau māṃ nihaniṣyataḥ#But once Arjuna is vanquished, Krishna and Bhima will kill me.$trayāṇāṃ durbalāhvānānnaśyet kīrtiśca me dhruvā#If three of us challenge a weak person, my fame is certain to be destroyed.$iti matvāhvayāmāsa bhīmasenaṃ sa māgadhaḥ#Thinking this, the king of Magadha challenged Bhimasena.$kathañcijjīvitaṃ vā syānnatu naśyati me yaśaḥ#Even if I manage to remain alive somehow, my fame will not be destroyed.$iti sma bhīmaṃ pratiyodhanāya saṅgṛhya rājā sa jarāsuto balī#Thus did the powerful king, Jaras son, prepare to fight against Bhima.$rājye nijaṃ cātmajamabhyaṣi ñcat purā khyātaṃ patratāpākhyarudram#. He will instate his own son in the kingdom, Who was known as Rudra in the past under the name Patrātaparā.$cclxxibalaṃ bhīme manyamānodhikaṃ tu gadāṇsikṣāmātmani cādhikāṃ nṛpaḥ#The king considered Bhima's strength immeasurable, as well as that he himself was superior to him in fighting with the club.$bhīto niyuddhesya dadau gadāṃ sa bhīmāya cānyāṃ svayamagrahīd balī#Terrified of the duel, he gave a club to Bhima and that powerful man himself took another.$

dvidhā tridhā ca ciccheda kha eva niśitaiḥ śaraiḥ punaś ca pārthaḥ saṃkruddho maṇḍalīkṛtakārmukaḥ devasaṃghāṃ śarais tīkṣṇair arpayad vai samantataḥ tato devagaṇāḥ sarve yuddhvā pārthena vai muhuḥ raṇe jetum aśakyaṃ taṃ jñātvā te bharatarṣabha śāntās te vibudhāḥ sarve pārthabāṇābhipīḍitāḥ sadvipaṃ vāsavaṃ tyaktvā dudruvuḥ sarvatodiśam prācīṃ rudrāḥ sagandharvā dakṣiṇāṃ maruto yudhi diśaṃ pratīcīṃ bhītās te vasavaś ca tathāśvinau ādityāś caiva viśve ca dudruvur vā udaṅmukhāḥ sādhyāś cordhvamukhā bhītāś cintayan pārthasāyakān evaṃ suragaṇāḥ sarve prādravan sarvatodiśam muhur muhuḥ prekṣamāṇāḥ pārtham eva sakārmukam vidrutān devasaṃghāṃs tān raṇe dṛṣṭvā puraṃdaraḥ tataḥ kruddho mahātejāḥ pārthaṃ bāṇair avākirat$With those sharp arrows, he severed it into two and three fragments in the sky. Once again the enraged Partha stretched his bow from his seat. In every direction, he pierced the large numbers of gods with sharp arrows. All the masses of gods repeatedly fought with Partha. O bull among the Bharata lineage! You know that he is incapable of being vanquished in battle. All the gods have been pacified at having been afflicted by Parthas arrows. They abandoned Vasava and his elephant and fled in all the directions. The Rudras and the gandharvas faced the east, the Maruts faced the southern direction in the battle. The Vasus and the Ashvins were terrified and fled in a western direction. The Adityas and the Vishvas fled in a northward direction. The Sadhyas raised their faces upwards and terrified, thought of Parthas arrows. In this way, all the large numbers of gods fled in all the directions. They repeatedly glanced towards Partha, with the bow in his hand. In the battle, Purandara saw that the masses of gods were running away. The immensely energetic one became angry and enveloped Partha with arrows.

dvidhā tridhā ca ciccheda kha eva niśitaiḥ śaraiḥ#With those sharp arrows, he severed it into two and three fragments in the sky.$punaś ca pārthaḥ saṃkruddho maṇḍalīkṛtakārmukaḥ#Once again the enraged Partha stretched his bow from his seat.$devasaṃghāṃ śarais tīkṣṇair arpayad vai samantataḥ#In every direction, he pierced the large numbers of gods with sharp arrows.$tato devagaṇāḥ sarve yuddhvā pārthena vai muhuḥ#All the masses of gods repeatedly fought with Partha.$raṇe jetum aśakyaṃ taṃ jñātvā te bharatarṣabha#O bull among the Bharata lineage! You know that he is incapable of being vanquished in battle.$śāntās te vibudhāḥ sarve pārthabāṇābhipīḍitāḥ#All the gods have been pacified at having been afflicted by Parthas arrows.$sadvipaṃ vāsavaṃ tyaktvā dudruvuḥ sarvatodiśam#They abandoned Vasava and his elephant and fled in all the directions.$prācīṃ rudrāḥ sagandharvā dakṣiṇāṃ maruto yudhi#The Rudras and the gandharvas faced the east, the Maruts faced the southern direction in the battle.$diśaṃ pratīcīṃ bhītās te vasavaś ca tathāśvinau#The Vasus and the Ashvins were terrified and fled in a western direction.$ādityāś caiva viśve ca dudruvur vā udaṅmukhāḥ#The Adityas and the Vishvas fled in a northward direction.$sādhyāś cordhvamukhā bhītāś cintayan pārthasāyakān#The Sadhyas raised their faces upwards and terrified, thought of Parthas arrows.$evaṃ suragaṇāḥ sarve prādravan sarvatodiśam#In this way, all the large numbers of gods fled in all the directions.$muhur muhuḥ prekṣamāṇāḥ pārtham eva sakārmukam#They repeatedly glanced towards Partha, with the bow in his hand.$vidrutān devasaṃghāṃs tān raṇe dṛṣṭvā puraṃdaraḥ#In the battle, Purandara saw that the masses of gods were running away.$tataḥ kruddho mahātejāḥ pārthaṃ bāṇair avākirat#The immensely energetic one became angry and enveloped Partha with arrows.$

svayam īhitalabdhaṃ tu nākāmo dātum arhati bhrātṝṇām avibhaktānām utthānam api cet saha na jyeṣṭhān avamanyeta duṣkṛtaḥ sukṛto pi vā gurūṇām aparādho hi śakyaḥ kṣantavya eva ca yadi strī yady avarajaḥ śreyaḥ paśyet tathācaret dharmaṃ hi śreya ity āhur iti dharmavido viduḥ same tu jyeṣṭhatantrāḥ syuḥ kiṃ cid ūne pi nityaśaḥ daśācāryān upādhyāya upādhyāyān pitā daśa daśa caiva pitṝn mātā sarvāṃ vā pṛthivīm api gauraveṇābhibhavati nāsti mātṛsamo guruḥ mātā garīyasī yac ca tenaitāṃ manyate janaḥ jyeṣṭho bhrātā pitṛsamo mṛte pitari bhārata sa hy eṣāṃ vṛttidātā syāt sa caitān paripālayet kaniṣṭhās taṃ namasyeran sarve chandānuvartinaḥ$What one has acquired by his own labour, he need not give away unless he is unwilling to do so. If there is dissension among brothers who have not separated, they may rise together. ~ ~ seemto have a function in this regard. "Possession" is responsible rather forthe fact that a certain karma belongs to, and consequently fructifies in,one "stream of personality" (santiina) and not another,l38 or none at all. Whether he performs good deeds or bad ones, he must not disrespect his elder brothers. If a preceptor commits a crime, it is capable of being pardoned. Whether it is the wife or the younger brother, if he perceives something to be superior, he should act in accordance with that. Those who are learned about dharma say that dharma is the best. If they are equal, the younger brothers must always be under the control of the eldest brother, even if the younger ones are somewhat inferior. The upadhyaya is superior to ten acharyas. The father is superior to ten upadhyayas. The mother protects ten generations of ancestors and the entire earth. There is no preceptor who is equal to the mother. (ii) Some followers of the opposite school ofinterpretation(iii) Some teachers of the Nyaya School(iv) Some other Logicians(v) The firm statement of the Nyaya view-point(vi) The view of a small section of Logicians53. The significance of the term 'non-erroneous'54. The significance of the term 'Vyavasāya' Because the mother is supreme, people think of her in this way. O descendant of the Bharata lineage! When the father is dead, the elder brother is regarded as equal to the father. He is the one who provides a means of sustenance for them and protects them. All the younger brothers must bow down before him and follow his instructions.

svayam īhitalabdhaṃ tu nākāmo dātum arhati#What one has acquired by his own labour, he need not give away unless he is unwilling to do so.$bhrātṝṇām avibhaktānām utthānam api cet saha#If there is dissension among brothers who have not separated, they may rise together.$na jyeṣṭhān avamanyeta duṣkṛtaḥ sukṛto pi vā#Whether he performs good deeds or bad ones, he must not disrespect his elder brothers.$gurūṇām aparādho hi śakyaḥ kṣantavya eva ca#If a preceptor commits a crime, it is capable of being pardoned.$yadi strī yady avarajaḥ śreyaḥ paśyet tathācaret#Whether it is the wife or the younger brother, if he perceives something to be superior, he should act in accordance with that.$dharmaṃ hi śreya ity āhur iti dharmavido viduḥ#Those who are learned about dharma say that dharma is the best.$same tu jyeṣṭhatantrāḥ syuḥ kiṃ cid ūne pi nityaśaḥ#If they are equal, the younger brothers must always be under the control of the eldest brother, even if the younger ones are somewhat inferior.$daśācāryān upādhyāya upādhyāyān pitā daśa#The upadhyaya is superior to ten acharyas. The father is superior to ten upadhyayas.$daśa caiva pitṝn mātā sarvāṃ vā pṛthivīm api#The mother protects ten generations of ancestors and the entire earth.$gauraveṇābhibhavati nāsti mātṛsamo guruḥ#There is no preceptor who is equal to the mother.$mātā garīyasī yac ca tenaitāṃ manyate janaḥ#Because the mother is supreme, people think of her in this way.$jyeṣṭho bhrātā pitṛsamo mṛte pitari bhārata#O descendant of the Bharata lineage! When the father is dead, the elder brother is regarded as equal to the father.$sa hy eṣāṃ vṛttidātā syāt sa caitān paripālayet#He is the one who provides a means of sustenance for them and protects them.$kaniṣṭhās taṃ namasyeran sarve chandānuvartinaḥ#All the younger brothers must bow down before him and follow his instructions.$

tadāsaṃ bodhisattvo haṃ dānaśūro bhidho gṛhī sadādānarato dhīraḥ sarvasattvahitārthabhṛt sadā sa śikhinastasya munīndrasya jagadguroḥ satkṛtya śraddhayā nityaṃ prābhajan samupasthitaḥ tadā tena munīndreṇa samākhyātaṃ mayā śrutam lokeśvarasya saddharmasādhanodbhavakauśalam iti tena munīndreṇa samāakhyātaṃ niśamya saḥ bodhisattvo mahāsattvo viṣkambhī caivamabravīt bhagavan kidṛśaṃ tasya lokeśasya mahātmanaḥ saddharmasādhanodbhūtaṃ kauśalaṃ bhavatā śrutam bhagavanstatsamākhyāya sarvānasmān prabodhaya sarvalokā ime śrutvā bhaveyustadguṇāratāḥ iti saṃprārthitaṃ tena śrutvāsau bhagavān jinaḥ sarvāṃllokān sabhāsīnān samālokyaivamādiśat yadā sa bhagavāṃcchāstā śikhī tathāgato jinaḥ$sahajaprakṣaye prāpte tasya nāśo na kiṃ bhavet | At that time I was a bodhisattva, A layman who was diligent and heroic in generosity. Delighting in receiving good gifts, steadfast, And fulfilling the welfare of all beings, That lord of sages, the preceptor of the universe, is always with a tuft of hair on his head. He always worshipped them with devotion and worshiped them. At that time, I heard what the Indra among sages had said. Kātyāyana (Vivādaratnākāra, p. ) the skill of the lord of the world in producing the means of true religion; Having heard this account given by that eminent sage, the great ascetic was pleased and delighted in his heart. The bodhisattva mahāsattva Viṣkambhī declared, O illustrious one! The great-souled one, the lord of the worlds, is like that. You have heard of the skill that comes from being skilled in the attainment of the sublime Dharma. O illustrious one! Tell us all about this and make us understand. All these people, having heard it, Will delight in its good qualities. All the worlds, having heard it, Will delight in its good qualities. When he had heard this prayer, The Bhagavān, the Jina, a19-20 and 23-24).147Pt. IT: Idea of the Buddha-Nature of Grasses and Trees and Early Buddhism~JjU) of the mind within (P'gIL\),41O which is alienated from its truenature by pollution. It seems to be only with Hui-yiian (.~, 523592) - who also understands the mind of the cittamatra passage of-Dasabhumika VI.E in the sense of the True Mind411 or tathagatagarbha412 and supplements the emphasis on the illusionary character Having looked at all the people seated in the assembly, he ordered thus: When the bhagavān, the tathāgata, the jina, The Teacher, Śikhin,

tadāsaṃ bodhisattvo haṃ dānaśūro bhidho gṛhī#At that time I was a bodhisattva, A layman who was diligent and heroic in generosity.$sadādānarato dhīraḥ sarvasattvahitārthabhṛt#Delighting in receiving good gifts, steadfast, And fulfilling the welfare of all beings,$sadā sa śikhinastasya munīndrasya jagadguroḥ#That lord of sages, the preceptor of the universe, is always with a tuft of hair on his head.$satkṛtya śraddhayā nityaṃ prābhajan samupasthitaḥ#He always worshipped them with devotion and worshiped them.$tadā tena munīndreṇa samākhyātaṃ mayā śrutam#At that time, I heard what the Indra among sages had said.$lokeśvarasya saddharmasādhanodbhavakauśalam#) the skill of the lord of the world in producing the means of true religion;$iti tena munīndreṇa samāakhyātaṃ niśamya saḥ#Having heard this account given by that eminent sage, the great ascetic was pleased and delighted in his heart.$bodhisattvo mahāsattvo viṣkambhī caivamabravīt#The bodhisattva mahāsattva Viṣkambhī declared,$bhagavan kidṛśaṃ tasya lokeśasya mahātmanaḥ#O illustrious one! The great-souled one, the lord of the worlds, is like that.$saddharmasādhanodbhūtaṃ kauśalaṃ bhavatā śrutam#You have heard of the skill that comes from being skilled in the attainment of the sublime Dharma.$bhagavanstatsamākhyāya sarvānasmān prabodhaya#O illustrious one! Tell us all about this and make us understand.$sarvalokā ime śrutvā bhaveyustadguṇāratāḥ#All these people, having heard it, Will delight in its good qualities. All the worlds, having heard it, Will delight in its good qualities.$iti saṃprārthitaṃ tena śrutvāsau bhagavān jinaḥ#When he had heard this prayer, The Bhagavān, the Jina,$sarvāṃllokān sabhāsīnān samālokyaivamādiśat#Having looked at all the people seated in the assembly, he ordered thus:$yadā sa bhagavāṃcchāstā śikhī tathāgato jinaḥ#When the bhagavān, the tathāgata, the jina, The Teacher, Śikhin,$

sarvapāpopataptā ye durdaivonmūlitodyamāḥ prāṇino bhīṣṭadā teṣāṃ śaraṇaṃ khaga gautamī tadvākyaṃ praṇato bhūtvā śrutvā tu garuḍo bhyagāt gaṅgām āplutya garuḍaḥ śivaṃ viṣṇuṃ nanāma saḥ tataḥ svarṇamayaḥ pakṣī vajradeho mahābalaḥ vegī bhavan muniśreṣṭha punar viṣṇum iyāt sudhīḥ tataḥ prabhṛti tat tīrthaṃ gāruḍaṃ sarvakāmadam sarvaṃ tad akṣayaṃ vatsa śivaviṣṇupriyāvaham tato govardhanaṃ tīrthaṃ sarvapāpapraṇāśanam pitṝṇāṃ puṇyajananaṃ smaraṇād api pāpanut tasya prabhāva eṣa syān mayā dṛṣṭas tu nārada brāhmaṇaḥ karṣakaḥ kaścij jābālir iti viśrutaḥ na vimuñcaty anaḍvāhau madhyaṃ yāte pi bhāskare pratodena pratudati pṛṣṭhato pi ca pārśvayoḥ$There are those who are tormented by all kinds of sins and whose enterprise has been uprooted by ill fortune. Gautamī, the refuge of birds, Gives beings what they wish for. On hearing these words, Gāruda bowed low and then flew away. nābhidhāno rudraḥ |tathā sattvarajastamomayī prakṛtiḥ kāryakaraṇātmanā pariṇatā satī paśupramātṝṇāṃ bhogyarūpā sukhaduḥ-khamoharūpatayā bandhayitrī prakṛtyabhidhānamaṇḍamityucyate | tatrāpi mahāvibhūtiḥ śrībhagavānviṣṇurbhedapradhā-no'ṇḍādhipatiḥ |TEXTtathā pṛthvī caivaṃ manuṣyasthāvarāntānāṃ pramātṝṇāṃ pratiprākārarūpatayā sthūlakañcukamayī bandhayitrīti kṛ-tvā pṛthvyaṇḍamityucyate | tatrāpi caturdaśavidhe bhūtasarge pradhānatayāṇḍādhipo bhagavānbrahmeti | evaṃ parame- Plunging into the Ganges, Gāruda bowed down to Lord Śiva and Lord Viṣṇu. ix. 11, 13, II. iv. 19, 23, 88, v. 16, 35,(ix. 28, 32).girl (= prajñā q.v.), śl. I. vi. 8-9, II. ii.17-21.gita, see song. The immensely strong ones body was as hard as the vajra and his feathers were made out of gold. O best among sages! The intelligent one again swiftly went to Vishnu. Ever since then that tirtha is called Gāruja tīrtha. It fulfills all cherished desires. O child, all that is inexhaustible and pleasing to Śiva and Viṣṇu. Beyond that is the tirtha known as Govardhana, the destroyer of all sins. The dead ancestors are meritorious and even their mere remembrance destroys sins. O Narada! I have witnessed his powers. There was a farmer, a brahmin, who was known by the name of Jābāli. Even when the sun has reached the midpoint of the sky, it does not give up its rays. He struck him from the back and the sides with the goad.

sarvapāpopataptā ye durdaivonmūlitodyamāḥ#There are those who are tormented by all kinds of sins and whose enterprise has been uprooted by ill fortune.$prāṇino bhīṣṭadā teṣāṃ śaraṇaṃ khaga gautamī#Gautamī, the refuge of birds, Gives beings what they wish for.$tadvākyaṃ praṇato bhūtvā śrutvā tu garuḍo bhyagāt#On hearing these words, Gāruda bowed low and then flew away.$gaṅgām āplutya garuḍaḥ śivaṃ viṣṇuṃ nanāma saḥ#Plunging into the Ganges, Gāruda bowed down to Lord Śiva and Lord Viṣṇu.$tataḥ svarṇamayaḥ pakṣī vajradeho mahābalaḥ#The immensely strong ones body was as hard as the vajra and his feathers were made out of gold.$vegī bhavan muniśreṣṭha punar viṣṇum iyāt sudhīḥ#O best among sages! The intelligent one again swiftly went to Vishnu.$tataḥ prabhṛti tat tīrthaṃ gāruḍaṃ sarvakāmadam#Ever since then that tirtha is called Gāruja tīrtha. It fulfills all cherished desires.$sarvaṃ tad akṣayaṃ vatsa śivaviṣṇupriyāvaham#O child, all that is inexhaustible and pleasing to Śiva and Viṣṇu.$tato govardhanaṃ tīrthaṃ sarvapāpapraṇāśanam#Beyond that is the tirtha known as Govardhana, the destroyer of all sins.$pitṝṇāṃ puṇyajananaṃ smaraṇād api pāpanut#The dead ancestors are meritorious and even their mere remembrance destroys sins.$tasya prabhāva eṣa syān mayā dṛṣṭas tu nārada#O Narada! I have witnessed his powers.$brāhmaṇaḥ karṣakaḥ kaścij jābālir iti viśrutaḥ#There was a farmer, a brahmin, who was known by the name of Jābāli.$na vimuñcaty anaḍvāhau madhyaṃ yāte pi bhāskare#Even when the sun has reached the midpoint of the sky, it does not give up its rays.$pratodena pratudati pṛṣṭhato pi ca pārśvayoḥ#He struck him from the back and the sides with the goad.$

bṛhaspataye antarikṣasade rakṣoghne svāhā avaspate divaspate rakṣoghne svāhā divo jāto divas putro yasmāj jātaṃ mahat sahaḥ aśvattham agre jaitrāya acchā devaṃ vadāmasi taṃ tvāśvā yathā ratham upa tiṣṭhantu rājānaḥ samitibhyo vivaktave tvayā vayaṃ devajāta sarvāḥ prāśo jayāmasi uta satyā utānṛtāḥ yo aśvatthena mitreṇa samitīr avagacchati jayāt sa sarvāḥ pṛtanā$To Brhaspati dwelling in the atmosphere, slaying the Raksases, hail! O lord of the day, slaying the Raksases, hail! Born from the sky, the son of the sky. That is why he is called the son of the sky. That is why he is called the son of the sky. He who is born from the sky, that is why he is called the son of the sky. From him was born great strength, from him sprang mighty strength, from him sprang all that is in the world, from him sprang all that is in the world, from him sprang all that is in the world, from him sprang all that is in the world, from him sprang all that is in the world, from him sprang all that is in The Açvattha in front for the victorious. Viṣṇu (3.76).—‘He should constantly show reverence to the gods and to the Brāhmaṇas.’Arthaśāstra (p. We address you, sire. Like horses to a chariot [] do I yoke thee; Let the kings be present. He should speak out for assemblies. O devoted one! Through you, we have been born in a noble lineage and have attained immortality. O devoted one! Through you, we have been born in a noble lineage and have attained immortality. O devoted one! Through you, we have been born in a noble lineage and have attained immorta All the missiles we overcome. Are they truthful or untruthful? They are neither true nor untrue. He who, with the holy fig tree as his friend, [] seeks to attain that which is to be attained through the holy fig tree as his friend, finds no way of escaping from that which is to be attained through the holy fig tree as his friend; he who, with the holy fig tree as his friend, seeks to attain he reaches the shrines of those who are in conflict; If he is victorious, he will conquer all the armies.

bṛhaspataye antarikṣasade rakṣoghne svāhā#To Brhaspati dwelling in the atmosphere, slaying the Raksases, hail!$avaspate divaspate rakṣoghne svāhā#O lord of the day, slaying the Raksases, hail!$divo jāto divas putro#Born from the sky, the son of the sky. That is why he is called the son of the sky. That is why he is called the son of the sky. He who is born from the sky, that is why he is called the son of the sky.$yasmāj jātaṃ mahat sahaḥ#From him was born great strength, from him sprang mighty strength, from him sprang all that is in the world, from him sprang all that is in the world, from him sprang all that is in the world, from him sprang all that is in the world, from him sprang all that is in the world, from him sprang all that is in$aśvattham agre jaitrāya#The Açvattha in front for the victorious.$acchā devaṃ vadāmasi#We address you, sire.$taṃ tvāśvā yathā ratham#Like horses to a chariot [] do I yoke thee;$upa tiṣṭhantu rājānaḥ#Let the kings be present.$samitibhyo vivaktave#He should speak out for assemblies.$tvayā vayaṃ devajāta#O devoted one! Through you, we have been born in a noble lineage and have attained immortality. O devoted one! Through you, we have been born in a noble lineage and have attained immortality. O devoted one! Through you, we have been born in a noble lineage and have attained immorta$sarvāḥ prāśo jayāmasi#All the missiles we overcome.$uta satyā utānṛtāḥ#Are they truthful or untruthful? They are neither true nor untrue.$yo aśvatthena mitreṇa#He who, with the holy fig tree as his friend, [] seeks to attain that which is to be attained through the holy fig tree as his friend, finds no way of escaping from that which is to be attained through the holy fig tree as his friend; he who, with the holy fig tree as his friend, seeks to attain$samitīr avagacchati#he reaches the shrines of those who are in conflict;$jayāt sa sarvāḥ pṛtanā#If he is victorious, he will conquer all the armies.$

ābāhūdgatamaṇḍalāgrarucayaḥ saṃnaddhavakṣaḥsthalāḥ soṣmāṇo vraṇino vipakṣahṛdayapronmāthinaḥ karkaśāḥ utsṛṣṭāmbaradṛṣṭavigrahabharā yasya smarāgresarā mārā māravadhūstanāś ca na dadhuḥ kṣobhaṃ sa vo vyāj jinaḥ aśvaghoṣasya namrāḥ pādanakheṣu yasya daśasu brahmeśakṛṣṇāstraya ste devāḥ pratibimbanās tridaśatāṃ suvyaktam āpedire sa trailokyaguruḥ sudustarabhavākūpārapāraṅgato māravyūhajayapragalbhasubhaṭaḥ śāstā tava stān mude vasukalpasya$They are rough, hard, and they crush the wings and hearts of their adversaries. Their breasts are coated with arm-guards, and they emit a burning sensation when they are rubbed against each other. May that Conqueror open your hearts, who was not agitated by Māra and his consorts breasts, when they cast off their bodies in the sky and looked at him with longing. the neighing of horses, Lord Brahmā, Lord Śiva and Lord Kṛṣṇa bowed down at the toenails of His lotus feet, and it was very clear that the three Supreme Personalities of Godhead, namely Lord Viṣṇu and Lord Śiva, were reflected in the bodies of the demigods. May that Master of the Three Worlds, who has gone to the far shore of the well of existence, so difficult to traverse, a good warrior bold in triumph over Māras array, be your Master and bring you joy! body, of sensation, of the mind, and of dharmas in general.5. Then there takes place the acquisition of the four "roots ofgood" (kusalamula) which are called "leading to penetration," Vasukalpa, equal to Vasu, is the same as Vasukalpa, i. e., resembling a Palāśa-tree;

ābāhūdgatamaṇḍalāgrarucayaḥ saṃnaddhavakṣaḥsthalāḥ soṣmāṇo vraṇino vipakṣahṛdayapronmāthinaḥ karkaśāḥ#They are rough, hard, and they crush the wings and hearts of their adversaries. Their breasts are coated with arm-guards, and they emit a burning sensation when they are rubbed against each other.$utsṛṣṭāmbaradṛṣṭavigrahabharā yasya smarāgresarā mārā māravadhūstanāś ca na dadhuḥ kṣobhaṃ sa vo vyāj jinaḥ#May that Conqueror open your hearts, who was not agitated by Māra and his consorts breasts, when they cast off their bodies in the sky and looked at him with longing.$aśvaghoṣasya#the neighing of horses,$namrāḥ pādanakheṣu yasya daśasu brahmeśakṛṣṇāstraya ste devāḥ pratibimbanās tridaśatāṃ suvyaktam āpedire#Lord Brahmā, Lord Śiva and Lord Kṛṣṇa bowed down at the toenails of His lotus feet, and it was very clear that the three Supreme Personalities of Godhead, namely Lord Viṣṇu and Lord Śiva, were reflected in the bodies of the demigods.$sa trailokyaguruḥ sudustarabhavākūpārapāraṅgato māravyūhajayapragalbhasubhaṭaḥ śāstā tava stān mude#May that Master of the Three Worlds, who has gone to the far shore of the well of existence, so difficult to traverse, a good warrior bold in triumph over Māras array, be your Master and bring you joy!$vasukalpasya#Vasukalpa, equal to Vasu, is the same as Vasukalpa, i. e., resembling a Palāśa-tree;$

tac chrutvā vacanaṃ dvāstham āha vilambyatāṃ tau brūhi vacanān malino na prasādhanaṃ ca niṣkramāmi niṣkramya sa tato yathoktaṃ samācaṣṭa tato$Having heard these words, the king thought: It is not proper for me to go to my relatives. Hearing these words, the king thought: It is not proper for me to go to my relatives. Having heard these words, the king thought: It is not proper for me to go to my relatives. The gatekeeper said, Your Majesty! Let us wait here awhile. Speak to them, then, the following words: Listen, gentle lady, I am going to my own home. Überlieferungsstörung vorliegt 167, wieder ein Kontrastbegriff vorläge. MitSicherheit ist dies in der Tattvasiddhi der Fall, wo als "Grundlage" für dieKonzeption des nirodhadhätu die "fünf Skandhas" angegeben werden.7.1.4 Textstück B bestätigt somit zum einen eine verhältnismäßig engeZusammengehörigkeit der Sarvästiväda- und Mülasarvästiväda-Textzeugen im Vergleich zu den Versionen der Päli-Überlieferung und der Tattvasiddhi, zum anderen aber auch in einem Fall (6. Dhätu) eine signifikanteDivergenz zwischen Yogäcärabhümi und chinesischem Sarpyuktägama also wohl der Mülasarvästiväda-Version - einerseits und der durch dieVibhä~ä repräsentierten Sarvästiväda-Version anderer$eits. Von den beiden Alleingängen des chinesischen Sarpyuktägama ist der eine (4. Dhätu) One who is impure does not. śūnyatā, apraṇiḥita, and ānimitta, and gives a definition of them very different from that ofVasubandhu:tatra katamo bodhisattvasya śünyatāsamādhiḥ / iha bodhisattvasya sarvābhilāpātmak- Ornaments and decorations are worn on festive occasions, but not for the festive occasions in which priests and ascetics assemble together to give alms or to partake of foodstuffs prepared by a multitude of mendicant women who have completed their studentship through the medium of an auspicious lunar mansion. I'm getting out! Having come out from there, he sat down on an auspicious seat in front of him and said: I am pleased with your devotion to me, reverend Sir. Then the venerable Āgnīdhra, having saluted him, made a respectful obeisance to him, and said: Reverend Sir, I am As it is said: Then he said, I am the one who has come here to make you understand what is going on in this world and that which will happen in the world hereafter. The king replied, O son! I am the one who has come here to make you understand what is going on in this world and that which will happen in the world

tac chrutvā vacanaṃ#Having heard these words, the king thought: It is not proper for me to go to my relatives. Hearing these words, the king thought: It is not proper for me to go to my relatives. Having heard these words, the king thought: It is not proper for me to go to my relatives.$dvāstham āha#The gatekeeper said, Your Majesty!$vilambyatāṃ#Let us wait here awhile.$tau brūhi vacanān#Speak to them, then, the following words: Listen, gentle lady, I am going to my own home.$malino na#One who is impure does not.$prasādhanaṃ ca#Ornaments and decorations are worn on festive occasions, but not for the festive occasions in which priests and ascetics assemble together to give alms or to partake of foodstuffs prepared by a multitude of mendicant women who have completed their studentship through the medium of an auspicious lunar mansion.$niṣkramāmi#I'm getting out!$niṣkramya sa tato#Having come out from there, he sat down on an auspicious seat in front of him and said: I am pleased with your devotion to me, reverend Sir. Then the venerable Āgnīdhra, having saluted him, made a respectful obeisance to him, and said: Reverend Sir, I am$yathoktaṃ#As it is said:$samācaṣṭa tato#Then he said, I am the one who has come here to make you understand what is going on in this world and that which will happen in the world hereafter. The king replied, O son! I am the one who has come here to make you understand what is going on in this world and that which will happen in the world$

ityākarṇya gato vipraḥ saṅgamaṃ suradurlabham vṛkṣachāyāsthitaṃ kaṇṭhaṃ brāhmaṇo hi dadarśa ha vanānte ca mayā dṛṣṭā bālā kamalalocanā raktāmbaradharā tanvī raktacandanarcarcitā raktamālyā suśobhāḍhyā pāśahastā mṛgekṣaṇā vṛkṣārūḍhāvadad vākyaṃ bhartāraṃ preṣayasva mām kaṇṭha uvāca kasmin sthāne tu viprendra tiṣṭhate mṛgalocanā kasya sā kena kāryeṇa etat sarvaṃ vada hi me saṃgamād ardhakrośe ca udyānānte praśobhite tatra tiṣṭhati sā nārī sotkaṇṭhitamanā vibho tato bhṛtyam uvācedaṃ kaṇṭho rājā yudhiṣṭhira pṛccha tvaṃ gaccha kā cāsi āgatā kva gamiṣyasi$Hearing this, the brāhmaṇa went to the company difficult to be obtained by gods. The brahmana saw it there, in the shade of a tree. At the edge of the forest, I saw a lotus-eyed maiden. The slender one was dressed in red garments and was smeared with red sandalwood paste. She wears red garlands and is extremely beautiful. The doe-eyed ones arms are like a noose. Send me to my husband. Thus addressed by her husband, the woodcutter said, O lord of the forest! Send me to my husband. The woodcutter replied, I have been sent by my husband. The horse Kaṇṭha replied, O lord of the earth! It is my firm resolution that I will do what you have asked me to. The horse Kaṇṭha said, It is my firm determination that I will do what you have asked me to. The horse Kaṇṭha replied, I O best brāhmaṇa, at which place does the deer-eyed one stay? Whom does she belong to? What is her task? Tell me everything about this. It is located at a distance of half a krosha from the confluence and on the beautiful outskirts of the grove. O lord! That womans mind is full of anxiety and she is there. O Yudhishthira! At this, King Kounteya spoke to his servant. Go and ask her who she is and where she has come from and where she is going.

ityākarṇya gato vipraḥ saṅgamaṃ suradurlabham#Hearing this, the brāhmaṇa went to the company difficult to be obtained by gods.$vṛkṣachāyāsthitaṃ kaṇṭhaṃ brāhmaṇo hi dadarśa ha#The brahmana saw it there, in the shade of a tree.$vanānte ca mayā dṛṣṭā bālā kamalalocanā#At the edge of the forest, I saw a lotus-eyed maiden.$raktāmbaradharā tanvī raktacandanarcarcitā#The slender one was dressed in red garments and was smeared with red sandalwood paste.$raktamālyā suśobhāḍhyā pāśahastā mṛgekṣaṇā#She wears red garlands and is extremely beautiful. The doe-eyed ones arms are like a noose.$vṛkṣārūḍhāvadad vākyaṃ bhartāraṃ preṣayasva mām#Send me to my husband. Thus addressed by her husband, the woodcutter said, O lord of the forest! Send me to my husband. The woodcutter replied, I have been sent by my husband.$kaṇṭha uvāca#The horse Kaṇṭha replied, O lord of the earth! It is my firm resolution that I will do what you have asked me to. The horse Kaṇṭha said, It is my firm determination that I will do what you have asked me to. The horse Kaṇṭha replied, I$kasmin sthāne tu viprendra tiṣṭhate mṛgalocanā#O best brāhmaṇa, at which place does the deer-eyed one stay?$kasya sā kena kāryeṇa etat sarvaṃ vada hi me#Whom does she belong to? What is her task? Tell me everything about this.$saṃgamād ardhakrośe ca udyānānte praśobhite#It is located at a distance of half a krosha from the confluence and on the beautiful outskirts of the grove.$tatra tiṣṭhati sā nārī sotkaṇṭhitamanā vibho#O lord! That womans mind is full of anxiety and she is there.$tato bhṛtyam uvācedaṃ kaṇṭho rājā yudhiṣṭhira#O Yudhishthira! At this, King Kounteya spoke to his servant.$pṛccha tvaṃ gaccha kā cāsi āgatā kva gamiṣyasi#Go and ask her who she is and where she has come from and where she is going.$

iti yogaḥ oṃ āḥ hūṃ mahāvajradharaniṣpādanam anuyogaḥ oṃ āḥ hūṃ svāṃ hāa pañcaskandhānupraveśaḥ moharati dveṣarati rāgarati vajrarati dhātvanupraveśaḥ thlīṃ oṃ oṃ oṃ hūṃ oṃ saṃ maiṃ cakṣurādyāyatanānupraveśaḥ yamāntakaprajñāntakapadmāntakaamṛtakuṇḍaliacalaṭakkirāja nīladaṇḍamahābalauṣṇīṣacakravartinisumbharājaśceti svakāyamaṇḍala niṣpāditasvabhāvālambanaṃ ceti atiyogaḥ oṃ$This is the Constructive Ideation (Yogācārasamuccaya, Thus is to be construed the Constructive Ideation; i. e. of the Constructive Ideation as consisting in the notion that this is so and so or this is so and so or this is so and 202a2-3) is either misunderstood by common people or taught to them in disguisefor pedagogical reasons. The yellow leaves of a willow (or wooden figures of cows,horses, men and women) given to a child in order to make it stop weeping representthe Buddha's provisional attribution of the four virtues (see fn.367) to Indra's Om, aḥ, hūṁ. This is the syllable Om in the masculine gender. Oṁ, aḥ, hūṁ. This is the syllable aḥ in the feminine gender. This is the syllable aḥ in the masculine gender The accomplishment of the great wielder of the vajra is devotion. Oṁ, āḥ, hūṁ, svāhā! It is penetrating the five skandhas. It bewilders, arouses desire and hatred, And sounds like a lightning bolt. It is the entrance into the elements. Thlīṃ, Oṃ, Oṃ, Hūṃ, Oṃ, Sam, Maim. It is the entrance of the sense-spheres of sight and the rest. Yāmantaka, Prajñāntaka, Padmāntaka, Amṛtakuñja, Āliya, Calataṅkī-rāja, Nīladaṇḍa, Mahābala, the cakravartin of the uṣṇīṣa dynasty, and Niṣumbha. The circle of your own body! and its objective support is the accomplished own-being, thus there is an excessive use of the syllable oṃ.

iti yogaḥ#This is the Constructive Ideation (Yogācārasamuccaya, Thus is to be construed the Constructive Ideation; i. e. of the Constructive Ideation as consisting in the notion that this is so and so or this is so and so or this is so and$oṃ āḥ hūṃ#Om, aḥ, hūṁ. This is the syllable Om in the masculine gender. Oṁ, aḥ, hūṁ. This is the syllable aḥ in the feminine gender. This is the syllable aḥ in the masculine gender$mahāvajradharaniṣpādanam anuyogaḥ#The accomplishment of the great wielder of the vajra is devotion.$oṃ āḥ hūṃ svāṃ hāa#Oṁ, āḥ, hūṁ, svāhā!$pañcaskandhānupraveśaḥ#It is penetrating the five skandhas.$moharati dveṣarati rāgarati vajrarati#It bewilders, arouses desire and hatred, And sounds like a lightning bolt.$dhātvanupraveśaḥ#It is the entrance into the elements.$thlīṃ oṃ oṃ oṃ hūṃ oṃ saṃ maiṃ#Thlīṃ, Oṃ, Oṃ, Hūṃ, Oṃ, Sam, Maim.$cakṣurādyāyatanānupraveśaḥ#It is the entrance of the sense-spheres of sight and the rest.$yamāntakaprajñāntakapadmāntakaamṛtakuṇḍaliacalaṭakkirāja#Yāmantaka, Prajñāntaka, Padmāntaka, Amṛtakuñja, Āliya, Calataṅkī-rāja,$nīladaṇḍamahābalauṣṇīṣacakravartinisumbharājaśceti#Nīladaṇḍa, Mahābala, the cakravartin of the uṣṇīṣa dynasty, and Niṣumbha.$svakāyamaṇḍala#The circle of your own body!$niṣpāditasvabhāvālambanaṃ ceti atiyogaḥ oṃ#and its objective support is the accomplished own-being, thus there is an excessive use of the syllable oṃ.$

cañcanmañjulakhañjarīṭanayane tatrottaraṃ vyañjaya keyaṃ bhrūbhujagī tavātiviṣamā baṃbhramyate yadbhiyā klāntaḥ kāliyamardanoapi kurute nādya praveśaṃ vraje asyāsādhāraṇā dūtyo vīvādyāḥ kathitā hareḥ liṅginyantāstu vakṣyante yāstāḥ sādhāraṇā dvayoḥ iti śrīśrīujjvalanīlamaṇau nāyakasahāyabhedaprakaraṇam atha śrīharipriyāprakaraṇam hareḥ sādhāraṇaguṇair upetās tasya vallabhāḥ pṛthupremṇāṃ sumādhuryasampadāṃ cāgrimāśrayāḥ praṇamāmi tāḥ paramamādhurībhṛtaḥ kṛtapuṇyapuñjaramaṇīśiromaṇīḥ upasannayauvanaguror adhīrtya yāḥ smarakelikauśalam udāharan harau$Caṇḍamahāroṣaṇa said: O lady with eyes like a wagtail that are tremulous and lovely, make the following understood: Who is this brow snake, so awful, That it wanders about in fear? The tired Kāliyavarman will not be able to enter the cowherds colony today. The dūtīs of this lord Hari are said to be uncommon like the bilva and others. The words which end with the term liṅginī are to be described later on as applying equally to both genders. This concludes the section on the hero and his companions in Ujjvalanīla-maṇi, an extensive Mahāyāna sūtra that forms a garland-like basket of incarnations of Śrī Kṛṣṇa. Now begins the prelude to Haripriya. His beloveds are the ones who possess qualities that are shared with Hari. They are the very best abodes of great affection and sweetness. I bow to them, the bearers of supreme sweetness. She is the crest jewel of those who have accumulated merit. Teachers who have just attained youth. Those who have learnt the Veda from their own preceptor. They are called teachers of the Veda, those who have learnt the Veda from a duly qualified Teacher, and those who have learnt the Veda from an ignorant Recounting Hari's skill in the game of love.

cañcanmañjulakhañjarīṭanayane tatrottaraṃ vyañjaya#Caṇḍamahāroṣaṇa said: O lady with eyes like a wagtail that are tremulous and lovely, make the following understood:$keyaṃ bhrūbhujagī tavātiviṣamā baṃbhramyate yadbhiyā#Who is this brow snake, so awful, That it wanders about in fear?$klāntaḥ kāliyamardanoapi kurute nādya praveśaṃ vraje#The tired Kāliyavarman will not be able to enter the cowherds colony today.$asyāsādhāraṇā dūtyo vīvādyāḥ kathitā hareḥ#The dūtīs of this lord Hari are said to be uncommon like the bilva and others.$liṅginyantāstu vakṣyante yāstāḥ sādhāraṇā dvayoḥ#The words which end with the term liṅginī are to be described later on as applying equally to both genders.$iti śrīśrīujjvalanīlamaṇau nāyakasahāyabhedaprakaraṇam#This concludes the section on the hero and his companions in Ujjvalanīla-maṇi, an extensive Mahāyāna sūtra that forms a garland-like basket of incarnations of Śrī Kṛṣṇa.$atha śrīharipriyāprakaraṇam#Now begins the prelude to Haripriya.$hareḥ sādhāraṇaguṇair upetās tasya vallabhāḥ#His beloveds are the ones who possess qualities that are shared with Hari.$pṛthupremṇāṃ sumādhuryasampadāṃ cāgrimāśrayāḥ#They are the very best abodes of great affection and sweetness.$praṇamāmi tāḥ paramamādhurībhṛtaḥ#I bow to them, the bearers of supreme sweetness.$kṛtapuṇyapuñjaramaṇīśiromaṇīḥ#She is the crest jewel of those who have accumulated merit.$upasannayauvanaguror adhīrtya yāḥ#Teachers who have just attained youth. Those who have learnt the Veda from their own preceptor. They are called teachers of the Veda, those who have learnt the Veda from a duly qualified Teacher, and those who have learnt the Veda from an ignorant$smarakelikauśalam udāharan harau#Recounting Hari's skill in the game of love.$

sukhaduḥkhamahaṃbhāvādbhojyamityabhidhīyate acetanatvādviṣayastadvidharmā vibhuḥ smṛtaḥ na kṣīyate na kṣarati vikāraprasṛtaṃ tu tat akṣaraṃ tena vāpyuktama kṣīṇatvāttathaiva ca yasmātpūryanuśete ca tasmātpuruṣa ucyate purapratyayiko yasmātpuruṣetyabhidhīyate puruṣaṃ kathayasvātha kathito jñairvibhāṣyate śuddho nirañjanābhāso jñātā jñānavivarjitaḥ astināstīti so nyo vā baddho mukto gataḥsthitaḥ nairhetukāttvanirdeśyādahastasminna vidyate śuddhatvānna tu dṛśyo vai draṣṭṛtvātsamadarśanaḥ ātmapratyayakāritvādanyūnaṃ vāpyahetukam$Because of ego, happiness and unhappiness are said to be objects of enjoyment. Because it is insentient, the object must be devoid of attributes. The omnipresent is said to be devoid of attributes. It is not wasted, nor does it decay. It extends only through transformations. The syllable ought not to be uttered by it, Because of its decrease in quantity and also because of the absence of what has been spoken of. It is called Purusha because it resides in what is full. because it is spoken of as the Puruṣa, because it relies upon the city. The answer to this is provided in the following Text: As a matter of fact, what is called Puruṣa is only that which rests upon the city-dwelling; while what is called Man is only that which rest zu motivieren, die anderen Lebewesen in sein Streben nach Glück und nach Befreiung vonLeid, insbesondere im Sinne der endgültigen Erlösung, einzubeziehen.Der gesamte, mit fast hundert Versen recht umfangreiche Abschnitt fehlt übrigens in dementsprechenden Kapitel der kürzeren Fassung. Etwa die Hälfte der Verse findet sich dort jedoch, mit gelegentlichen Varianten, im Kapitel über die Tatkraft (virya).25 Einige der einschlägigen Verse sind auch in einer Versreihe am Ende des ebenfalls von Santideva stammenden Sik$äsamuccaya (= Sik$) enthalten. 26 Der Abschnitt gliedert sich in zwei Teile, die 1551which in other texts is indeed, just as a- Ill insense of "to merge into", "to fuse with",Sarhdh V . 3 , elucidated by the expression "sharing each other' s welfare /destiny" (anyonya­1552yogak$ema), or "sharing the same destiny" (ekayogak�ema) .=vijniina merging with embryonic matter (or vice versa) Tell us about the Purusha. He will be spoken about by those who know and will be respected by us. Pure, with a stainless luster, The knower devoid of wisdom. The belief in the non-existence of an object, makes a man either a prisoner or a free man, and causes him to rove freely on his way. {GL_NOTE::} The day does not exist in that because it would be stated with nihilism as the reason. Because of its purity, it is not an object that can be seen. Since it is the one who sees, it is impartial. It may or may not be less than without cause, because it arouses self-consciousness.

sukhaduḥkhamahaṃbhāvādbhojyamityabhidhīyate#Because of ego, happiness and unhappiness are said to be objects of enjoyment.$acetanatvādviṣayastadvidharmā vibhuḥ smṛtaḥ#Because it is insentient, the object must be devoid of attributes. The omnipresent is said to be devoid of attributes.$na kṣīyate na kṣarati vikāraprasṛtaṃ tu tat#It is not wasted, nor does it decay. It extends only through transformations.$akṣaraṃ tena vāpyuktama kṣīṇatvāttathaiva ca#The syllable ought not to be uttered by it, Because of its decrease in quantity and also because of the absence of what has been spoken of.$yasmātpūryanuśete ca tasmātpuruṣa ucyate#It is called Purusha because it resides in what is full.$purapratyayiko yasmātpuruṣetyabhidhīyate#because it is spoken of as the Puruṣa, because it relies upon the city. The answer to this is provided in the following Text: As a matter of fact, what is called Puruṣa is only that which rests upon the city-dwelling; while what is called Man is only that which rest$puruṣaṃ kathayasvātha kathito jñairvibhāṣyate#Tell us about the Purusha. He will be spoken about by those who know and will be respected by us.$śuddho nirañjanābhāso jñātā jñānavivarjitaḥ#Pure, with a stainless luster, The knower devoid of wisdom.$astināstīti so nyo vā baddho mukto gataḥsthitaḥ#The belief in the non-existence of an object, makes a man either a prisoner or a free man, and causes him to rove freely on his way. {GL_NOTE::}$nairhetukāttvanirdeśyādahastasminna vidyate#The day does not exist in that because it would be stated with nihilism as the reason.$śuddhatvānna tu dṛśyo vai draṣṭṛtvātsamadarśanaḥ#Because of its purity, it is not an object that can be seen. Since it is the one who sees, it is impartial.$ātmapratyayakāritvādanyūnaṃ vāpyahetukam#It may or may not be less than without cause, because it arouses self-consciousness.$

na jānītha rasaṃ punaḥ pīyatām iti pītaṃ ca punas tadvacanād mayā idaṃ kīdṛśam ity asyai pṛcchatyai kathitaṃ mayā kim artham api me cittaṃ gatam asvasthatām iti tayoktam aparāpy ekā śuktir āsvādyatāṃ tataḥ gamiṣyaty acirād eva cittaṃ te svasthatām iti tasyām api ca pītāyām apaśyaṃ vegavadbhramān taruprāsādaśailādīn sthāvarān api jaṅgamān yathā cāhaṃ tayopāyair agrāmyaiḥ śapathādibhiḥ anicchan pāyitaḥ pānaṃ$But you do not know the taste. Be drunk;the word pīta is derived from the root pīyāt with the affix yat, and also from the root pīt with the nominal affix pī. And again, because of her words, I said: I will go to him. Hearing these words, the king replied, Do not say such a thing again. So saying, he went back to his own country and settled in Dāndaka on the northern bank of the river Prabhadrikā. 'What is this like?'he asks her. I have told you what she asked me to tell you. comprehension of the meaning of a word depends npon a certain relation that subsistsbetween the word and the object it denotes; and in the case of the hearing of a wordfor the first time, as the hearer is unable to recognise the relation that subsists betweenthat word ar its denoted object, he can derive no conception from his word. Thisargument however does not serve the Imposition Theory; because according to this, What is the purpose of this thought in my mind? Becomes indisposed;i. e., falls into a state of unhealthiness. There is another one, she replied. Then taste the oyster shell! He will soon depart. May your mind be at ease. And when she had drunk that too, he said to her: Listen, my dear, I am going to eat this very meal. And when she had eaten also, he said: I am going to eat this very meal. And when she had eaten also, he said: I am going to eat this very meal. I saw swift whirlpools. to the reading iisrayopiidiiniid of the edition and translates the passage asThere, the 'store-consciousness' all-seeded and restrained [ 1 ] by maturation, after takinga body, faints (or falls unconscious, or becomes inactive). (my emphasis)the ms. quite unambiguously reads iisrayopiidiitr (no sandhi). Thus, since there is nothat might perhaps be taken in the sense of "after", there is no temporal sequence.the iilayavijniina itself is clearly specified as appropriating a new body by merging Trees, terraces, mountains, and so forth. Moving and immovable thingseven those that are movable, i. e., moveable and immovable;those that are movable as well as those that are movable;all this he shall know to be immobile. Just as I have been through those various means, Through oaths and ordeals other than those laid down in the scriptures. Those that are not laid down as to be observed by ordinary men;i. e., those that are laid down as to be observed by persons other than Brāhmaṇas, those that are laid down as to be observed if he does not want to drink;

na jānītha rasaṃ punaḥ#But you do not know the taste.$pīyatām iti pītaṃ ca#Be drunk;the word pīta is derived from the root pīyāt with the affix yat, and also from the root pīt with the nominal affix pī.$punas tadvacanād mayā#And again, because of her words, I said: I will go to him. Hearing these words, the king replied, Do not say such a thing again. So saying, he went back to his own country and settled in Dāndaka on the northern bank of the river Prabhadrikā.$idaṃ kīdṛśam ity asyai#'What is this like?'he asks her.$pṛcchatyai kathitaṃ mayā#I have told you what she asked me to tell you.$kim artham api me cittaṃ#What is the purpose of this thought in my mind?$gatam asvasthatām iti#Becomes indisposed;i. e., falls into a state of unhealthiness.$tayoktam aparāpy ekā#There is another one, she replied.$śuktir āsvādyatāṃ tataḥ#Then taste the oyster shell!$gamiṣyaty acirād eva#He will soon depart.$cittaṃ te svasthatām iti#May your mind be at ease.$tasyām api ca pītāyām#And when she had drunk that too, he said to her: Listen, my dear, I am going to eat this very meal. And when she had eaten also, he said: I am going to eat this very meal. And when she had eaten also, he said: I am going to eat this very meal.$apaśyaṃ vegavadbhramān#I saw swift whirlpools.$taruprāsādaśailādīn#Trees, terraces, mountains, and so forth.$sthāvarān api jaṅgamān#Moving and immovable thingseven those that are movable, i. e., moveable and immovable;those that are movable as well as those that are movable;all this he shall know to be immobile.$yathā cāhaṃ tayopāyair#Just as I have been through those various means,$agrāmyaiḥ śapathādibhiḥ#Through oaths and ordeals other than those laid down in the scriptures. Those that are not laid down as to be observed by ordinary men;i. e., those that are laid down as to be observed by persons other than Brāhmaṇas, those that are laid down as to be observed$anicchan pāyitaḥ pānaṃ#if he does not want to drink;$

atikleśavaśārjitaṃ vināśayati tatkṣaṇāt evaṃ duḥkhārjitaṃ puṇyaṃ śūdre gacchati nānyathā lakṣadākṣiṇyalābhāya pradānaṃ cāparādhakam kīrtipātreṣu yad dattaṃ vṛthā bhavati pārthiva iti śrīskandapurāṇe revākhaṇḍe dānamahimānuvarṇanaṃ nāma saptāśītitamo dhyāyaḥ kasmin kāle ca kriyate śrāddhaṃ dānaṃ ca śaṅkara tīrthayātrā kathaṃ kāryā ātithyaṃ kathayasva naḥ piturarthaṃ yathā puṇyaṃ sārvakālikam uttamam idaṃ tīrthaṃ tathā puṇyaṃ snānadānāditarpaṇaiḥ viśeṣeṇa ca kurvanti śrāddhaṃ caturyugādiṣu manvantarādayo vatsa śrūyatāṃ ca caturdaśa āśvine navamī śuklā dvādaśī kārtikasya ca tṛtīyā caitramāse tu tathā bhādrapadasya ca$It destroys in an instant what has been acquired through excessive hardship. In that way, merits earned through hardship are dislodged from a shudra and not from anything else. Giving money with a view to the gaining of a lakh of presents is also a criminal act. O king! Anything given to those who deserve fame is futile. Śrī Skanda Purāṇa tells the story of how Lord Kṛṣṇa gave charity to the brāhmaṇas by performing a yajña named Dānaṃ dhyāna, which is the eightieth or seventeenth incarnation of the Supreme Personality of Godhead. O Shankara! At what time should a funeral ceremony be performed and when should donations be made? How should a pilgrimage be undertaken? How should hospitality be extended to us? Tell us. fat, beautiful, wise'. Thus do feeble-minded persons, children, andwomen, and, indeed, cultivators [who are absorbed only in their physicallabour] take their body to be the Self, on the strength of their own under-standing, 734 and, in so doing, deem themselves discerning, 735 at least tosome extent. [But, we say,] the body perishes here and now; how can itbe the Self?On the other hand, those who take the vital breath to be the Self, 736 I, 3.drug CD: om. NP u. Mong.4 bur NP (vgl. Yt :e:i 23 a 8f. !) : bu CD u. wohl auch Mong. (tere mety-ji).5 to II CDN: to I P.6 yin pa CD: om. NP u. Mong. (busu bolai). This is supremely sacred and is to be observed at all times. It was for the sake of the ancestors. This sacred place is meritorious by means of bathing, giving gifts and offering oblations. In particular, they perform funeral rites at the four yugas. O child, hear about the fourteen Manvantaras. The ninth day of the bright fortnight in āśvina and the twelfth day of kārttika. MbhMNMS The third lunar day in the months of Caitra and Bhādrapada.

atikleśavaśārjitaṃ vināśayati tatkṣaṇāt#It destroys in an instant what has been acquired through excessive hardship.$evaṃ duḥkhārjitaṃ puṇyaṃ śūdre gacchati nānyathā#In that way, merits earned through hardship are dislodged from a shudra and not from anything else.$lakṣadākṣiṇyalābhāya pradānaṃ cāparādhakam#Giving money with a view to the gaining of a lakh of presents is also a criminal act.$kīrtipātreṣu yad dattaṃ vṛthā bhavati pārthiva#O king! Anything given to those who deserve fame is futile.$iti śrīskandapurāṇe revākhaṇḍe dānamahimānuvarṇanaṃ nāma saptāśītitamo dhyāyaḥ#Śrī Skanda Purāṇa tells the story of how Lord Kṛṣṇa gave charity to the brāhmaṇas by performing a yajña named Dānaṃ dhyāna, which is the eightieth or seventeenth incarnation of the Supreme Personality of Godhead.$kasmin kāle ca kriyate śrāddhaṃ dānaṃ ca śaṅkara#O Shankara! At what time should a funeral ceremony be performed and when should donations be made?$tīrthayātrā kathaṃ kāryā ātithyaṃ kathayasva naḥ#How should a pilgrimage be undertaken? How should hospitality be extended to us? Tell us.$piturarthaṃ yathā puṇyaṃ sārvakālikam uttamam#This is supremely sacred and is to be observed at all times. It was for the sake of the ancestors.$idaṃ tīrthaṃ tathā puṇyaṃ snānadānāditarpaṇaiḥ#This sacred place is meritorious by means of bathing, giving gifts and offering oblations.$viśeṣeṇa ca kurvanti śrāddhaṃ caturyugādiṣu#In particular, they perform funeral rites at the four yugas.$manvantarādayo vatsa śrūyatāṃ ca caturdaśa#O child, hear about the fourteen Manvantaras.$āśvine navamī śuklā dvādaśī kārtikasya ca#The ninth day of the bright fortnight in āśvina and the twelfth day of kārttika.$tṛtīyā caitramāse tu tathā bhādrapadasya ca#The third lunar day in the months of Caitra and Bhādrapada.$

sa kathaṃ mandavijñāno granthaṃ vakṣyati nirṇayāt ajñātvā granthatattvāni vādaṃ yaḥ kurute naraḥ lobhād vāpy athavā dambhāt sa pāpī narakaṃ vrajet nirṇayaṃ cāpi cchidrātmā na tad vakṣyati tattvataḥ so pīhāsyārthatattvajño yasmān naivātmavān api tasmāt tvaṃ śṛṇu rājendra yathaitad anudṛśyate yathā tattvena sāṃkhyeṣu yogeṣu ca mahātmasu yad eva yogāḥ paśyanti sāṃkhyaṃ tad anugamyate ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa buddhimān$Sun’s rays, fire, goat, shadow, cow, horse, earth, air, liquid particles and flies are pure for touching; and the calf is pure in making the milk flow.The goat and the horse are pure in their mouth, but not so the cow, nor the excretions from human bodies.Roads are purified by the rays of the sun and the moon and by wind; particles issuing from the mouth are pure, so also water dropped during sipping water and the hairs of the moustache in the mouth.’Yama (Aparārka, p. How can a dull-witted person propound the definitions of a treatise after careful scrutiny? The critics say in reply to this ques- tion that it is not reasonable to formulate a general proposition on the basis of facts but on the basis of well-ascertained facts, i. e., by means of logical demonstration. If a man starts a dispute without knowing the truth of the texts, he will not be able to arrive at any conclusion. The sinner would go to hell through greed or hypocrisy. A person whose soul is imperfect will not be able to speak about the truth. He is also the knower of the real meaning of this because he is not endowed with self-knowledge. O Indra among kings! Therefore, listen to what has been instructed. This truth has been spoken about by the great-souled ones who know about sankhya and yoga. Whatever the practitioners of yoga see, that is followed by those who follow sankhya. A person who sees yoga and sankhya as identical is intelligent.

sa kathaṃ mandavijñāno granthaṃ vakṣyati nirṇayāt#How can a dull-witted person propound the definitions of a treatise after careful scrutiny? The critics say in reply to this ques- tion that it is not reasonable to formulate a general proposition on the basis of facts but on the basis of well-ascertained facts, i. e., by means of logical demonstration.$ajñātvā granthatattvāni vādaṃ yaḥ kurute naraḥ#If a man starts a dispute without knowing the truth of the texts, he will not be able to arrive at any conclusion.$lobhād vāpy athavā dambhāt sa pāpī narakaṃ vrajet#The sinner would go to hell through greed or hypocrisy.$nirṇayaṃ cāpi cchidrātmā na tad vakṣyati tattvataḥ#A person whose soul is imperfect will not be able to speak about the truth.$so pīhāsyārthatattvajño yasmān naivātmavān api#He is also the knower of the real meaning of this because he is not endowed with self-knowledge.$tasmāt tvaṃ śṛṇu rājendra yathaitad anudṛśyate#O Indra among kings! Therefore, listen to what has been instructed.$yathā tattvena sāṃkhyeṣu yogeṣu ca mahātmasu#This truth has been spoken about by the great-souled ones who know about sankhya and yoga.$yad eva yogāḥ paśyanti sāṃkhyaṃ tad anugamyate#Whatever the practitioners of yoga see, that is followed by those who follow sankhya.$ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa buddhimān#A person who sees yoga and sankhya as identical is intelligent.$

yad ardham āyuṣas tasya parārdham abhidhīyate pūrvaḥ parārdho pakrānto hy aparo dya pravartate pūrvasyādau parārdhasya brāhmo nāma mahān abhūt kalpo yatrābhavad brahmā śabdabrahmeti yaṃ viduḥ tasyaiva cānte kalpo bhūd yaṃ pādmam abhicakṣate yad dharer nābhisarasa āsīl lokasaroruham ayaṃ tu kathitaḥ kalpo dvitīyasyāpi bhārata vārāha iti vikhyāto yatrāsīc chūkaro hariḥ kālo yaṃ dviparārdhākhyo nimeṣa upacaryate avyākṛtasyānantasya hy anāder jagadātmanaḥ kālo yaṃ paramāṇvādir dviparārdhānta īśvaraḥ naiveśituṃ prabhur bhūmna īśvaro dhāmamāninām lakṣyate ntargatāś cānye koṭiśo hy aṇḍarāśayaḥ tad āhur akṣaraṃ brahma sarvakāraṇakāraṇam viṣṇor dhāma paraṃ sākṣāt puruṣasya mahātmanaḥ$The other half of his life is known as parārdha. The first half of the second half has passed, and now begins the next. At the beginning of the first half of the parārdha, There was a great being called Brahmā. mahadgata zu sehende) Reduktion der zweiten Entwicklungslinie (vipulalmahadgatalapramä1}a + deren Negation) auf ein Begriffspaar erklären.Es soll jedoch mit den obigen Darlegungen nur eine Arbeitshypothesegeboten werden, durch die andere textgeschichtliche Alternativen und insbesondere die Möglichkeit, daß der Bezug auf die apramä1}a-Übungen erstsekundär zustandegekommen ist, noch nicht mit Sicherheit ausgeschlossenwerden können. In that kalpa, Brahma was created and he is known as Shabda-Brahma. At the end of this period, there will be a kalpa known by the name of Padma. In the lake that was in the navel of the earth, there was a lotus that supplied the worlds with life. O descendant of the Bharata lineage! I have now told you about the second one. It is there that the boar, otherwise known as Hari, used to live. The time that is called two parārdhas is expressed figuratively as nimesha. He is indescribable. He is infinite. He is without a beginning. He is the soul of the universe. Time is that which begins with an atom and ends with two parārdhas. The Supreme Lord. He is the lord and master of all those who are proud of possessing an abode. However, he is incapable of ruling over that great earth. Millions of other heaps of sea monsters can be seen trailing their course. It is said to be the indestructible brahman, the reason behind all causes. This is the supreme refuge of the great-souled Purusha Vishnu himself.

yad ardham āyuṣas tasya parārdham abhidhīyate#The other half of his life is known as parārdha.$pūrvaḥ parārdho pakrānto hy aparo dya pravartate#The first half of the second half has passed, and now begins the next.$pūrvasyādau parārdhasya brāhmo nāma mahān abhūt#At the beginning of the first half of the parārdha, There was a great being called Brahmā.$kalpo yatrābhavad brahmā śabdabrahmeti yaṃ viduḥ#In that kalpa, Brahma was created and he is known as Shabda-Brahma.$tasyaiva cānte kalpo bhūd yaṃ pādmam abhicakṣate#At the end of this period, there will be a kalpa known by the name of Padma.$yad dharer nābhisarasa āsīl lokasaroruham#In the lake that was in the navel of the earth, there was a lotus that supplied the worlds with life.$ayaṃ tu kathitaḥ kalpo dvitīyasyāpi bhārata#O descendant of the Bharata lineage! I have now told you about the second one.$vārāha iti vikhyāto yatrāsīc chūkaro hariḥ#It is there that the boar, otherwise known as Hari, used to live.$kālo yaṃ dviparārdhākhyo nimeṣa upacaryate#The time that is called two parārdhas is expressed figuratively as nimesha.$avyākṛtasyānantasya hy anāder jagadātmanaḥ#He is indescribable. He is infinite. He is without a beginning. He is the soul of the universe.$kālo yaṃ paramāṇvādir dviparārdhānta īśvaraḥ#Time is that which begins with an atom and ends with two parārdhas. The Supreme Lord.$naiveśituṃ prabhur bhūmna īśvaro dhāmamāninām#He is the lord and master of all those who are proud of possessing an abode. However, he is incapable of ruling over that great earth.$lakṣyate ntargatāś cānye koṭiśo hy aṇḍarāśayaḥ#Millions of other heaps of sea monsters can be seen trailing their course.$tad āhur akṣaraṃ brahma sarvakāraṇakāraṇam#It is said to be the indestructible brahman, the reason behind all causes.$viṣṇor dhāma paraṃ sākṣāt puruṣasya mahātmanaḥ#This is the supreme refuge of the great-souled Purusha Vishnu himself.$

ahiṃ cid ugra prayutaṃ śayānaṃ jaghanvāṃ indra taviṣīm adhatthāḥ tyasya cin mahato nir mṛgasya vadhar jaghāna taviṣībhir indraḥ ya eka id apratir manyamāna ād asmād anyo ajaniṣṭa tavyān tyaṃ cid eṣāṃ svadhayā madantam miho napātaṃ suvṛdhaṃ tamogām vṛṣaprabharmā dānavasya bhāmaṃ vajreṇa vajrī ni jaghāna śuṣṇam tyaṃ cid asya kratubhir niṣattam amarmaṇo vidad id asya marma yad īṃ sukṣatra prabhṛtā madasya yuyutsantaṃ tamasi harmye dhāḥ tyaṃ cid itthā katpayaṃ śayānam asūrye tamasi vāvṛdhānam taṃ cin mandāno vṛṣabhaḥ sutasyoccair indro apagūryā jaghāna ud yad indro mahate dānavāya vadhar yamiṣṭa saho apratītam$Thou, O Indra, didst smite down even the dread serpent lying on the earth. When he had slain that great beast, Indra slew him with his sharp arrows. He who alone, deeming himself unconquerable, begot other offspring besides us. divisions are to be applied to untruth and the rest also.PADA II-SUTRA 34.endless fruits-thus is to be the pondering upon their oppo-"sites. e. g., the killer first of all cripples the powers ofthe animal to be slaughtered (by binding it fast to some pole&c.,) then gives it pain by letting fall some weapon, and then ~G;6> I;: 0)"'2' * U' b 0) c lL~-:> t:b 0) c l --ct!!FI3' Ii:A -:> --C ~'L. "5 c doesembryothethatread With their own power may I bring to an end This child of darkness, very mighty, who goeth to the darkness. The thunderboltwielder Vrishaparman destroyed the demon's formidable body with his thunderbolt. That which is fixed by the rites of him who hath no pith in him, Let him find its pith. When, led by Sukshatra, ye place in darkness, within the mansion of joy, him who is fain to fight. That very speck of darkness, lying in the sunless realm, waxing strong in the darkness, When he had been pressed, the bull cheerfully rushed at him. Indra struck him with a loud voice and said, Do not be afraid. He was deprived of his senses by the rakshasa who was in the form of a boar. The one with the ape on his banner spoke these words to the king of the gods When Indra, conqueror of the foe, Destroyer of the mighty Dānavas, Unsurpassed overpowering power.

ahiṃ cid ugra prayutaṃ śayānaṃ jaghanvāṃ indra taviṣīm adhatthāḥ#Thou, O Indra, didst smite down even the dread serpent lying on the earth.$tyasya cin mahato nir mṛgasya vadhar jaghāna taviṣībhir indraḥ#When he had slain that great beast, Indra slew him with his sharp arrows.$ya eka id apratir manyamāna ād asmād anyo ajaniṣṭa tavyān#He who alone, deeming himself unconquerable, begot other offspring besides us.$tyaṃ cid eṣāṃ svadhayā madantam miho napātaṃ suvṛdhaṃ tamogām#With their own power may I bring to an end This child of darkness, very mighty, who goeth to the darkness.$vṛṣaprabharmā dānavasya bhāmaṃ vajreṇa vajrī ni jaghāna śuṣṇam#The thunderboltwielder Vrishaparman destroyed the demon's formidable body with his thunderbolt.$tyaṃ cid asya kratubhir niṣattam amarmaṇo vidad id asya marma#That which is fixed by the rites of him who hath no pith in him, Let him find its pith.$yad īṃ sukṣatra prabhṛtā madasya yuyutsantaṃ tamasi harmye dhāḥ#When, led by Sukshatra, ye place in darkness, within the mansion of joy, him who is fain to fight.$tyaṃ cid itthā katpayaṃ śayānam asūrye tamasi vāvṛdhānam#That very speck of darkness, lying in the sunless realm, waxing strong in the darkness,$taṃ cin mandāno vṛṣabhaḥ sutasyoccair indro apagūryā jaghāna#When he had been pressed, the bull cheerfully rushed at him. Indra struck him with a loud voice and said, Do not be afraid. He was deprived of his senses by the rakshasa who was in the form of a boar. The one with the ape on his banner spoke these words to the king of the gods$ud yad indro mahate dānavāya vadhar yamiṣṭa saho apratītam#When Indra, conqueror of the foe, Destroyer of the mighty Dānavas, Unsurpassed overpowering power.$

yadupādhervicitrā ca sa bindurbahuvṛttikaḥ na karmaṇāṇorvaicitryam anapekṣeṇa jāyate vaicitryamapi bhogasya sāpekṣeṇaiva tena yat karmopabhogaṃ kurute vaicitryaṃ candanādayaḥ tadeva yadi tatkuryāt kiṃ tairiti vilupyatām pravṛttiḥ sarvabhūtānāṃ tyāgopādānakāraṇam kiñcātiśāyikaṃ prāhus tamambaramanaśvaram śivānāmasamaiśvarya bhājāṃ bhogādhikārayoḥ jyotirgaṇānāmākāśam iva bhūtādikāraṇam bindureva vikalpākhyāṃ savikalpakabuddhiṣu svavṛttibhedasambhedair ullikhan labhate citim na cāyaṃ bhāvanāsaṃjñaḥ saṃskāro dhyakṣabhāvataḥ saṃskārāḥ smṛtiliṅgā hi nāsmatpratyakṣagocarāḥ na buddheḥ pariṇāmo vā māyordhvamapi sambhavāt$That which is characterized by peculiar adjuncts is the spot; and this spot is used in various ways. A variety of atoms is not produced by an action, independently. people, in a sense, save the monk the trouble to "kill" plants and seeds, this "killing"is obviously p I aye d dow n. To be sure, Buddhism-has by no means abolishedinhibition altogether. E.g., there are several passages blaming the felling or injuringof a tree whose shade or fruits one has benefited from, as an act of illoyalty or ingratitude. 414 Besides, as already mentioned in § 5.3, Buddhism has kept the popular There is also a peculiarity in the enjoyment because of its relative importance. Diversity consists in the experiencing of the results of past acts; e. g. sandal-paste and such things. If he were to do the same thing again, what would be the point of demolishing it? The inclination of all beings is the reason behind renunciation and receiving. The sky is said to be extremely pervasive and imperishable. In the case of Śivas who are not masters, there is no possibility of enjoyment or authority for them. Just as space is the primary cause of all luminous bodies, so you are the primary cause of all that comes into being. In all determinate judg- ments, the point itself is the determinate cognition. One attains consciousness by tracing out the differences in its own functioning. It is not a samskāra called bhāvanā, "cultivation" because it is an object of sense-perception. The saṁskāras are indicatives of memory. They are not within the range of our sense-perception. Neither is there a modification of the intellect, since it is possible beyond Māyā.

yadupādhervicitrā ca sa bindurbahuvṛttikaḥ#That which is characterized by peculiar adjuncts is the spot; and this spot is used in various ways.$na karmaṇāṇorvaicitryam anapekṣeṇa jāyate#A variety of atoms is not produced by an action, independently.$vaicitryamapi bhogasya sāpekṣeṇaiva tena yat#There is also a peculiarity in the enjoyment because of its relative importance.$karmopabhogaṃ kurute vaicitryaṃ candanādayaḥ#Diversity consists in the experiencing of the results of past acts; e. g. sandal-paste and such things.$tadeva yadi tatkuryāt kiṃ tairiti vilupyatām#If he were to do the same thing again, what would be the point of demolishing it?$pravṛttiḥ sarvabhūtānāṃ tyāgopādānakāraṇam#The inclination of all beings is the reason behind renunciation and receiving.$kiñcātiśāyikaṃ prāhus tamambaramanaśvaram#The sky is said to be extremely pervasive and imperishable.$śivānāmasamaiśvarya bhājāṃ bhogādhikārayoḥ#In the case of Śivas who are not masters, there is no possibility of enjoyment or authority for them.$jyotirgaṇānāmākāśam iva bhūtādikāraṇam#Just as space is the primary cause of all luminous bodies, so you are the primary cause of all that comes into being.$bindureva vikalpākhyāṃ savikalpakabuddhiṣu#In all determinate judg- ments, the point itself is the determinate cognition.$svavṛttibhedasambhedair ullikhan labhate citim#One attains consciousness by tracing out the differences in its own functioning.$na cāyaṃ bhāvanāsaṃjñaḥ saṃskāro dhyakṣabhāvataḥ#It is not a samskāra called bhāvanā, "cultivation" because it is an object of sense-perception.$saṃskārāḥ smṛtiliṅgā hi nāsmatpratyakṣagocarāḥ#The saṁskāras are indicatives of memory. They are not within the range of our sense-perception.$na buddheḥ pariṇāmo vā māyordhvamapi sambhavāt#Neither is there a modification of the intellect, since it is possible beyond Māyā.$

tathā rājñā niyantavyāḥ prajās taddhi yamavratam dharmaśāstraarthaśāstrābhyām avirodhena pārthivaḥ dhāryaṃ manuādikaṃ śāstraṃ nārthaśāstraṃ kathañcana dvayor virodhe kartavyaṃ dharmaśāstrauditaṃ vacaḥ pūrvāhṇe tām adhiṣṭhāya vṛddhaamātyaanujīvibhiḥ paśyet purāṇadharmarthaśāstrāṇi śṛṇuyāt tathā cauroacauraḥ sādhv asādhu jāyate vyavahārataḥ asatyāḥ satyasadṛśāḥ satyāś cāsatyasannibhāḥ yajñe sampūjyate viṣṇur vyavahāre mahīpatiḥ jayī tu yajamānoatra jitaḥ paśur udāhṛtaḥ pūrvapakṣauttarāv ādyaṃ pratijñā ca haviḥ smṛtaḥ tathā caevaupadṛṣṭārau jñeyau gaṇakalekhakau eṣoadhvarasamaḥ prokto vyavahāraḥ samāhṛtaḥ$That is the way in which the king should control his subjects. That is the vow of Yama. The king by acting in accordance with the sacred law but without violating the codes of law relating to Dharma and Artha. Manu and other sacred texts must be sustained, but never the sacred texts on wealth. When there is conflict between two parties, the decision must be in accordance with the words of the sacred texts. In the forenoon, it was supervised by aged advisers and servants. One must look towards the Puranas and listen to the sacred texts about dharma and artha. A thief and a non-thief may become honest or dishonest by trading. Falsehood may seem like truth and truth may seem like falsehood. In a sacrifice, Vishnu is worshipped. In conduct, the lord of the earth is worshipped. If the sacrificer is victorious, it is said that the animal has already been defeated. The first oblation is said to be the first one in the northern part of the forenoon and the second one as the resolve. Thus it is said: They should be known as astrologers and writers who see the enemy in front of them. reflection of the sentience of the spirit, no conscious perceptionis possible); similarly though the perception does not consti-tute the nature of the spirit, yet it appears to be the propertyof the spirit, through the cognition of the spectacle (becausewithout the reflecting spectacle no perception is possible). This is said to be the similarity of sacrifice; The transactions in general have been summed up.

tathā rājñā niyantavyāḥ prajās taddhi yamavratam#That is the way in which the king should control his subjects. That is the vow of Yama.$dharmaśāstraarthaśāstrābhyām avirodhena pārthivaḥ#The king by acting in accordance with the sacred law but without violating the codes of law relating to Dharma and Artha.$dhāryaṃ manuādikaṃ śāstraṃ nārthaśāstraṃ kathañcana#Manu and other sacred texts must be sustained, but never the sacred texts on wealth.$dvayor virodhe kartavyaṃ dharmaśāstrauditaṃ vacaḥ#When there is conflict between two parties, the decision must be in accordance with the words of the sacred texts.$pūrvāhṇe tām adhiṣṭhāya vṛddhaamātyaanujīvibhiḥ#In the forenoon, it was supervised by aged advisers and servants.$paśyet purāṇadharmarthaśāstrāṇi śṛṇuyāt tathā#One must look towards the Puranas and listen to the sacred texts about dharma and artha.$cauroacauraḥ sādhv asādhu jāyate vyavahārataḥ#A thief and a non-thief may become honest or dishonest by trading.$asatyāḥ satyasadṛśāḥ satyāś cāsatyasannibhāḥ#Falsehood may seem like truth and truth may seem like falsehood.$yajñe sampūjyate viṣṇur vyavahāre mahīpatiḥ#In a sacrifice, Vishnu is worshipped. In conduct, the lord of the earth is worshipped.$jayī tu yajamānoatra jitaḥ paśur udāhṛtaḥ#If the sacrificer is victorious, it is said that the animal has already been defeated.$pūrvapakṣauttarāv ādyaṃ pratijñā ca haviḥ smṛtaḥ#The first oblation is said to be the first one in the northern part of the forenoon and the second one as the resolve.$tathā caevaupadṛṣṭārau jñeyau gaṇakalekhakau#Thus it is said: They should be known as astrologers and writers who see the enemy in front of them.$eṣoadhvarasamaḥ prokto vyavahāraḥ samāhṛtaḥ#This is said to be the similarity of sacrifice; The transactions in general have been summed up.$

sauhṛdyaprakaṭanacāturīgumphitamādhurībhir asmān susṭhu puṣṭāṃś cakāra yosau laghunāpi guṇābhāsenāsmākam ānandasandoham abhivindamāno yad yad api mādṛśām abhilaṣitaṃ tadatītā vā tat tad api pratilavam apy āścaryabhūtaṃ nijamādhuryavaryam ullāsitavān yosau sakalasādhujanāvanāya vikhyāpitayādavasambandhas taddvārā svayam api ca rājanyāsurasaṅghasaṃharaṇāya yadupurīṃ prasthitavān yosau kāryānurodhena tatraiva cirāya tiṣṭhata ātmano viprayogena sataptabuddhīn uddhavādibhir asmān asakṛd āśvāsayāmāsa yosau punarutkaṇṭhākoṭi samākṛṣṭamūrtibhis tīrthavrajyāvyājena kurukṣetrapragatair asmābhiḥ śvāsamātrāvaśiṣṭair ivāmṛtavāridhirūpalabdho babhūva yosau$You have nurtured us well with your skill in exhibiting affection, and with the sweetness of your humming. He has made even with the slightest display of his virtues an ocean of joy for us. Even those like me, who have passed away long ago, Will find that which they once longed for. He displayed his own extraordinary sweetness, even if it seemed like a catch of foulness. The connection with the Yādavas was made known to all good people through him. Furthermore, he set out for the city of the Yādavas in order to annihilate the hosts of kings and demons. They are tormented in their minds because of the task that has to be accomplished and remain there for a long period of time, while they are separated from their own selves. With Uddhava and the others, he has repeatedly reassured us. He is the pinnacle of longing. We had gone to Kurukshetra and had summoned our bodies there, under the disguise of visiting the tirthas. He seemed to have acquired the form of the sea of ambrosia by just his breathing, as if it were what remained of him after he had recovered his senses.

sauhṛdyaprakaṭanacāturīgumphitamādhurībhir asmān susṭhu puṣṭāṃś#You have nurtured us well with your skill in exhibiting affection, and with the sweetness of your humming.$cakāra yosau laghunāpi guṇābhāsenāsmākam ānandasandoham#He has made even with the slightest display of his virtues an ocean of joy for us.$abhivindamāno yad yad api mādṛśām abhilaṣitaṃ tadatītā vā tat tad api#Even those like me, who have passed away long ago, Will find that which they once longed for.$pratilavam apy āścaryabhūtaṃ nijamādhuryavaryam ullāsitavān yosau#He displayed his own extraordinary sweetness, even if it seemed like a catch of foulness.$sakalasādhujanāvanāya vikhyāpitayādavasambandhas taddvārā svayam#The connection with the Yādavas was made known to all good people through him.$api ca rājanyāsurasaṅghasaṃharaṇāya yadupurīṃ prasthitavān yosau#Furthermore, he set out for the city of the Yādavas in order to annihilate the hosts of kings and demons.$kāryānurodhena tatraiva cirāya tiṣṭhata ātmano viprayogena sataptabuddhīn#They are tormented in their minds because of the task that has to be accomplished and remain there for a long period of time, while they are separated from their own selves.$uddhavādibhir asmān asakṛd āśvāsayāmāsa#With Uddhava and the others, he has repeatedly reassured us.$yosau punarutkaṇṭhākoṭi#He is the pinnacle of longing.$samākṛṣṭamūrtibhis tīrthavrajyāvyājena kurukṣetrapragatair asmābhiḥ#We had gone to Kurukshetra and had summoned our bodies there, under the disguise of visiting the tirthas.$śvāsamātrāvaśiṣṭair ivāmṛtavāridhirūpalabdho babhūva yosau#He seemed to have acquired the form of the sea of ambrosia by just his breathing, as if it were what remained of him after he had recovered his senses.$

navadhā lavaṇaṃ proktam ajamodā ca reṇukā bolaṃ karcūrakaḥ pāṭhā vṛkṣāmlaś cāmlavetasam kaṭukātiviṣā mustā dvayaṃ yaṣṭīmadhudvayam bhārgī puṣkaramūlaṃ ca śṛṅgy atho dantikādvayam jaipālaś ca trivṛd dvedhā tvak patraṃ nāgakeśaram tavakṣīraṃ ca tālīsapatrākhyaṃ vaṃśarocanā mañjiṣṭhā ca caturdhā syād dharidre ca dvidhā mate lākṣā cālaktako lodhro dhātaky abdhiphalaṃ tathā nirviṣātha viṣadvandvaṃ dvidhā cāmlaharidrakā abdhiphenam aphenaṃ ca ṭaṅkaṇau sākuruṇḍakam himāvalī hastimadaḥ svarjiko loṇakaṃ tathā vajrako yavajaś cātha sarvakṣāro tha māyikā$The nine kinds of salt are said to be Ajamodā and Reṇukā. Bala, karcūraka, pāṭhā, vṛkṣāmla and amlavetasa. Kaṭukā, ativiṣā, the two varieties of musta and yaṣṭimadhu. Bhargi, pushkaramoola, shringi and the two varieties of dantika are beneficial in pittaja type of chhardi. Jaipāla, trivṛt, the two kinds of tvak, paṭōla, nāgakeśara [nāgakeśara? ]. The milk of a cow should be duly cooked with Talisa-patra, Vamsha-rochana and the drugs of the Shala-saradi group. Mañjiṣṭhā may be divided into four parts. It is known to be twofold on the part of turmeric. 884n. The drugs known as Laksha, Alaktaka, Lodhra, Dhataki and Abdhiphalam should be pasted together and made into pills with the addition of cows urine. Amla-Haridra is of two kinds, viz., Nirvisha and Visha-Dvandva. second—“fact of its having a sound basis. Abdhiphena and apham are synonyms. Tankanam and sakurunkakam [sakurunkakam? ]. Himavāli, hastimada, svarjika and loṇaka. Svābhāvika kāya or the essential, natural kāya of the Buddha.The Nırmāṇakāya is assumed for the time being for a specificpurpose. The Rapakaya or the actual physical body of theBuddha is visible to every oneThe Nirmāṇakāya is visible vajraka, yavaja, sarvakṣāra and māyikā.

navadhā lavaṇaṃ proktam ajamodā ca reṇukā#The nine kinds of salt are said to be Ajamodā and Reṇukā.$bolaṃ karcūrakaḥ pāṭhā vṛkṣāmlaś cāmlavetasam#Bala, karcūraka, pāṭhā, vṛkṣāmla and amlavetasa.$kaṭukātiviṣā mustā dvayaṃ yaṣṭīmadhudvayam#Kaṭukā, ativiṣā, the two varieties of musta and yaṣṭimadhu.$bhārgī puṣkaramūlaṃ ca śṛṅgy atho dantikādvayam#Bhargi, pushkaramoola, shringi and the two varieties of dantika are beneficial in pittaja type of chhardi.$jaipālaś ca trivṛd dvedhā tvak patraṃ nāgakeśaram#Jaipāla, trivṛt, the two kinds of tvak, paṭōla, nāgakeśara [nāgakeśara? ].$tavakṣīraṃ ca tālīsapatrākhyaṃ vaṃśarocanā#The milk of a cow should be duly cooked with Talisa-patra, Vamsha-rochana and the drugs of the Shala-saradi group.$mañjiṣṭhā ca caturdhā syād dharidre ca dvidhā mate#Mañjiṣṭhā may be divided into four parts. It is known to be twofold on the part of turmeric.$lākṣā cālaktako lodhro dhātaky abdhiphalaṃ tathā#The drugs known as Laksha, Alaktaka, Lodhra, Dhataki and Abdhiphalam should be pasted together and made into pills with the addition of cows urine.$nirviṣātha viṣadvandvaṃ dvidhā cāmlaharidrakā#Amla-Haridra is of two kinds, viz., Nirvisha and Visha-Dvandva.$abdhiphenam aphenaṃ ca ṭaṅkaṇau sākuruṇḍakam#Abdhiphena and apham are synonyms. Tankanam and sakurunkakam [sakurunkakam? ].$himāvalī hastimadaḥ svarjiko loṇakaṃ tathā#Himavāli, hastimada, svarjika and loṇaka.$vajrako yavajaś cātha sarvakṣāro tha māyikā#vajraka, yavaja, sarvakṣāra and māyikā.$

bībhatsūnāṃ sayujaṃ haṃsam āhur apāṃ divyānāṃ sakhye carantam anuṣṭubham anu carcūryamāṇam indraṃ ni cikyuḥ kavayo manīṣā ahaṃ rudrebhir vasubhiś carāmy aham ādityair uta viśvadevaiḥ aham mitrāvaruṇobhā bibharmy aham indrāgnī aham aśvinobhā ahaṃ somam āhanasam bibharmy ahaṃ tvaṣṭāram uta pūṣaṇam bhagam ahaṃ dadhāmi draviṇaṃ haviṣmate suprāvye yajamānāya sunvate ahaṃ rāṣṭrī saṃgamanī vasūnāṃ cikituṣī prathamā yajñiyānām tām mā devā vy adadhuḥ purutrā bhūristhātrām bhūry āveśayantīm mayā so annam atti yo vipaśyati yaḥ prāṇiti ya īṃ śṛṇoty uktam amantavo māṃ ta upa kṣiyanti śrudhi śruta śraddhivaṃ te vadāmi aham eva svayam idaṃ vadāmi juṣṭaṃ devebhir uta mānuṣebhiḥ$It is said that Vibhatsu and his companion, the swan, travel around in the friendship of the divine waters. After Anushtup as he is praised the wise and thoughtful have meditated on Indra. in the individuals) rests within itself (i.e., we take our stand upon thiswell-ascertained fact).35-36. The contact in parts, which we perceive in the case of the gar-"30.81 This refers to the following objection: ""Does the Class belong to each of"the individuale, in its entirety, or does it pervade through all of them, like a thread I wander with the Rudras, the Vasus, the Adityas and the Vishvadevas. 11 Waller Sc:hubrins. DM lA"'~ d" JtJiNJ.J(BerlinJLeipzig. 1935). p. 133. I support both Mitra and Varuna, I Indra and Agni, I both Açvins; TRANSLATIONOnce [the unity of] consciousness has been cast aside in failing to rec-ognize the Self, each and every cognizer envelops his Self, though [it is I bear the Soma of strength, I bear Tvashtar, Pusan, and Bhaga. called "beings".After some time a kind of film or cream, called "juicy earth" (rasa-pajhavf)or"earthjuice" (pythitri-m), coagulates on the surface of the water? It looks so appe-tizing that one particularly curious being cannot desist from taking a bit with its To the oblation-bearer I bestow wealth, The sacrificer who presseth out the juice, the good to be invoked. I am the ruler, the gatherer of riches, The dispenser of knowledge, the first of those worthy of sacrifice. The gods have set her apart for me in many a place, In many a place, making many enter. He who sees, he who lives, he who hears this utterance eats food with me. Thy hymns of praise approach me. Listen, I speak to thee who hast faith in what thou hast heard. I am myself the one who speaks and this is approved of by gods and men.

bībhatsūnāṃ sayujaṃ haṃsam āhur apāṃ divyānāṃ sakhye carantam#It is said that Vibhatsu and his companion, the swan, travel around in the friendship of the divine waters.$anuṣṭubham anu carcūryamāṇam indraṃ ni cikyuḥ kavayo manīṣā#After Anushtup as he is praised the wise and thoughtful have meditated on Indra.$ahaṃ rudrebhir vasubhiś carāmy aham ādityair uta viśvadevaiḥ#I wander with the Rudras, the Vasus, the Adityas and the Vishvadevas.$aham mitrāvaruṇobhā bibharmy aham indrāgnī aham aśvinobhā#I support both Mitra and Varuna, I Indra and Agni, I both Açvins;$ahaṃ somam āhanasam bibharmy ahaṃ tvaṣṭāram uta pūṣaṇam bhagam#I bear the Soma of strength, I bear Tvashtar, Pusan, and Bhaga.$ahaṃ dadhāmi draviṇaṃ haviṣmate suprāvye yajamānāya sunvate#To the oblation-bearer I bestow wealth, The sacrificer who presseth out the juice, the good to be invoked.$ahaṃ rāṣṭrī saṃgamanī vasūnāṃ cikituṣī prathamā yajñiyānām#I am the ruler, the gatherer of riches, The dispenser of knowledge, the first of those worthy of sacrifice.$tām mā devā vy adadhuḥ purutrā bhūristhātrām bhūry āveśayantīm#The gods have set her apart for me in many a place, In many a place, making many enter.$mayā so annam atti yo vipaśyati yaḥ prāṇiti ya īṃ śṛṇoty uktam#He who sees, he who lives, he who hears this utterance eats food with me.$amantavo māṃ ta upa kṣiyanti śrudhi śruta śraddhivaṃ te vadāmi#Thy hymns of praise approach me. Listen, I speak to thee who hast faith in what thou hast heard.$aham eva svayam idaṃ vadāmi juṣṭaṃ devebhir uta mānuṣebhiḥ#I am myself the one who speaks and this is approved of by gods and men.$

catuḥṣaṣṭyaṃśato bījaprakṣepo mukhamucyate samukharasa evaṃ kṛte raso grāsalolupo mukhavānbhavet kaṭhinānyapi lohāni bhakṣituṃ bhavati kṣamaḥ iyaṃ hi samukhā proktā jāraṇā mṛgacāriṇā rākṣasamukha divyauṣadhisamāyogātsthitaḥ prakaṭakoṣṭhiṣu bhuṅkte nikhilalohādyaṃ yosau rākṣasavaktravān cāraṇā rasasya vadane grāsakṣepaṇaṃ cāraṇā matā grastasya drāvaṇaṃ garbhe garbhadrutirudāhṛtā bahireva drutīkṛtya ghanasattvādikaṃ khalu$The sixty-fourth part is said to be the opening for the sowing of seeds. It has a sweet taste in the mouth, and is beneficial when consumed along with kapha and pitta. [] In such condition, there is no disinclination for food or drinks that are heavy to digest, unctuous, cold in potency, hot in potency, pungent on digestion, bitter and fatty. If this procedure is followed, the patient will develop a craving for food and his mouth will become swollen. fruits of both categories of actions [— good and bad].1317When that [body] perishes, [the conscious principle proceeds It is capable of swallowing even hard metals. "not in any way vitiate the Veda."" Reply: Yet this theory is as difficult"to prove, as an omniscient person; hence we have not admitted it (in theMimänsä system).40 One who performs the daily Agnihotra has not got to prepare the fire for theperformance of any other sacrifice; as the once consecrated fire is used by him inall actions. In the same manner, when we have once cognised the usage of a word,this one cognition helps us to comprehend it in every case. And as in the caseof fire, the Agnihotra fire has to be fetched from one place to another, and this fetch-ing differs in each case,- -so in the case of the nsage of words also, in every futurecase, we will have to remember the usage, and this recalling to mind will always differ This has been said by the one who wanders around like a deer, about intercourse with ones wife when she is in front of her husband. Rākṣasa-mukha! The disease is due to the combined action of the drugs of the celestial group and is restricted only to the upper part of the body, while the patient lies in a clear cavity of the abdomen. . This rākṣasa with a mouth Eats all metals and other things. Charanas, Kshatriyas and Vaishyas who live by the occupations of dancers, mimes, athletes, wrestlers, singers, buffoons, songsters, and drummers are all inferior species. The dropping of a morsel of the juice in the mouth is known as cāraṇā. It is said that there is miscarriage of the fetus in the womb. endowed with properties indivisible [from it]." Die beiden Zeilen enthalten gewiß, in Analogie zu den übrigen Zeilen der als einheitliche Exposing the apparently compact and non-existent objects, etc., to the external sheer circle, one should contemplate them as real entities such as lightning, thunder, clouds, mountains, rivers, oceans, earth, water, ether, fire, air, space, wind, sky, moon, stars, planet

catuḥṣaṣṭyaṃśato bījaprakṣepo mukhamucyate#The sixty-fourth part is said to be the opening for the sowing of seeds.$samukharasa#It has a sweet taste in the mouth, and is beneficial when consumed along with kapha and pitta. [] In such condition, there is no disinclination for food or drinks that are heavy to digest, unctuous, cold in potency, hot in potency, pungent on digestion, bitter and fatty.$evaṃ kṛte raso grāsalolupo mukhavānbhavet#If this procedure is followed, the patient will develop a craving for food and his mouth will become swollen.$kaṭhinānyapi lohāni bhakṣituṃ bhavati kṣamaḥ#It is capable of swallowing even hard metals.$iyaṃ hi samukhā proktā jāraṇā mṛgacāriṇā#This has been said by the one who wanders around like a deer, about intercourse with ones wife when she is in front of her husband.$rākṣasamukha#Rākṣasa-mukha!$divyauṣadhisamāyogātsthitaḥ prakaṭakoṣṭhiṣu#The disease is due to the combined action of the drugs of the celestial group and is restricted only to the upper part of the body, while the patient lies in a clear cavity of the abdomen.$bhuṅkte nikhilalohādyaṃ yosau rākṣasavaktravān#. This rākṣasa with a mouth Eats all metals and other things.$cāraṇā#Charanas, Kshatriyas and Vaishyas who live by the occupations of dancers, mimes, athletes, wrestlers, singers, buffoons, songsters, and drummers are all inferior species.$rasasya vadane grāsakṣepaṇaṃ cāraṇā matā#The dropping of a morsel of the juice in the mouth is known as cāraṇā.$grastasya drāvaṇaṃ garbhe garbhadrutirudāhṛtā#It is said that there is miscarriage of the fetus in the womb.$bahireva drutīkṛtya ghanasattvādikaṃ khalu#Exposing the apparently compact and non-existent objects, etc., to the external sheer circle, one should contemplate them as real entities such as lightning, thunder, clouds, mountains, rivers, oceans, earth, water, ether, fire, air, space, wind, sky, moon, stars, planet$

ārtānām ayutaṃ tebhyo dadau devāya cānagha sahasram ekaṃ nṛpatirbhūṣaṇānāṃ ca bhārata oṃ namaḥ śaṅkarāyeti mādhavāyeti cottamaḥ jaladarbhau samādāya pātre rājā hiraṇmaye evaṃ saṃkalpya rājendra yajñavāṭam akārayat daśayojanaparyantaṃ yajñayūpāś ca hemajān tato nirvartito yajño vaśiṣṭhapramukhair dvijaiḥ muditā devatāḥ sarvā divyayānasamāśritāḥ jayaśabdaṃ pracakrus tā rājā nānyo bhavatsamaḥ nānyo mama samaḥ kaścid ityahaṃkāravān nṛpaḥ yāvad yānaṃ samāruhya sāntaḥpuraparicchadaḥ niḥsṛto naimiṣāraṇyāt tāvat paśyati vānaram tiṣṭha tiṣṭhety uvācātha śṛṇu rājan vaco mama kiṃ te yajñavidhānena devatādānakarmaṇi ahaṃkāravimūḍhātmā kartāham iti manyase$O unblemished one! He gave the lord of the gods ten thousand who were in distress. O descendant of the Bharata lineage! Each king gave away one thousand ornaments. Oṃ, obeisance to Śaṅkara. Oṃ, obeisance to Mādhava is the excellent. The king took two darbha grass and water and placed them in a golden vessel. O Indra among kings! Having thought of this, he had a sacrificial enclosure constructed. The sacrificial stakes were made out of gold and extended for ten yojanas. With Vasishtha at the forefront, all the brahmanas completed the sacrifice. All the gods are delighted and set out on their celestial journeys. They cried out, Victory to you! No other king is your equal! There is no one else who is my equal. Thinking this, the king was overcome by ego. 436, n.437, n.443, n. He then mounted a vehicle, with the women from the inner quarters and the retinue. Having emerged from Naimisharanya, he saw a monkey. Asking him to wait, he said, O king! Listen to my words. E.J. BRILL-LEIDEN$j~1~G1D~.-ö.< What is the use of performing sacrifices and observing rites in honour of the gods? Your mind is deluded by ego and you think yourself to be the doer.

ārtānām ayutaṃ tebhyo dadau devāya cānagha#O unblemished one! He gave the lord of the gods ten thousand who were in distress.$sahasram ekaṃ nṛpatirbhūṣaṇānāṃ ca bhārata#O descendant of the Bharata lineage! Each king gave away one thousand ornaments.$oṃ namaḥ śaṅkarāyeti mādhavāyeti cottamaḥ#Oṃ, obeisance to Śaṅkara. Oṃ, obeisance to Mādhava is the excellent.$jaladarbhau samādāya pātre rājā hiraṇmaye#The king took two darbha grass and water and placed them in a golden vessel.$evaṃ saṃkalpya rājendra yajñavāṭam akārayat#O Indra among kings! Having thought of this, he had a sacrificial enclosure constructed.$daśayojanaparyantaṃ yajñayūpāś ca hemajān#The sacrificial stakes were made out of gold and extended for ten yojanas.$tato nirvartito yajño vaśiṣṭhapramukhair dvijaiḥ#With Vasishtha at the forefront, all the brahmanas completed the sacrifice.$muditā devatāḥ sarvā divyayānasamāśritāḥ#All the gods are delighted and set out on their celestial journeys.$jayaśabdaṃ pracakrus tā rājā nānyo bhavatsamaḥ#They cried out, Victory to you! No other king is your equal!$nānyo mama samaḥ kaścid ityahaṃkāravān nṛpaḥ#There is no one else who is my equal. Thinking this, the king was overcome by ego.$yāvad yānaṃ samāruhya sāntaḥpuraparicchadaḥ#He then mounted a vehicle, with the women from the inner quarters and the retinue.$niḥsṛto naimiṣāraṇyāt tāvat paśyati vānaram#Having emerged from Naimisharanya, he saw a monkey.$tiṣṭha tiṣṭhety uvācātha śṛṇu rājan vaco mama#Asking him to wait, he said, O king! Listen to my words.$kiṃ te yajñavidhānena devatādānakarmaṇi#What is the use of performing sacrifices and observing rites in honour of the gods?$ahaṃkāravimūḍhātmā kartāham iti manyase#Your mind is deluded by ego and you think yourself to be the doer.$

abhivādanadakṣaṃ taṃ pitṝṇāṃ vacane ratam nādyāhaṃ yadi paśyāmi kā śāntir hṛdayasya me sukumāraḥ sadā vīro mahārhaśayanocitaḥ bhūmāv anāthavac chete nūnaṃ nāthavatāṃ varaḥ śayānaṃ samupāsanti yaṃ purā paramastriyaḥ tam adya vipraviddhāṅgam upāsanty aśivāḥ śivāḥ yaḥ purā bodhyate suptaḥ sūtamāgadhabandibhiḥ bodhayanty adya taṃ nūnaṃ śvāpadā vikṛtaiḥ svaraiḥ chatracchāyāsamucitaṃ tasya tad vadanaṃ śubham nūnam adya rajodhvastaṃ raṇe reṇuḥ kariṣyati hā putrakāvitṛptasya satataṃ putradarśane bhāgyahīnasya kālena yathā me nīyase balāt sādya saṃyamanī nūnaṃ sadā sukṛtināṃ gatiḥ svabhābhir bhāsitā ramyā tvayātyarthaṃ virājate nūnaṃ vaivasvataś ca tvā varuṇaś ca priyātithiḥ$He was skilled in showing honour. He was devoted to the words of his ancestors. If I cannot see him today, how can there be peace in my heart? The brave one is always delicate and deserves to lie down on an expensive bed. There is no doubt that the supreme among those who have protectors is lying down on the ground, as if he is without a protector. In earlier times, when he was lying down, the best of women tended to him. With his limbs pierced, he is now attended by inauspicious jackals. In earlier times, he was awoken from his sleep by bards, raconteurs and minstrels. Predatory beasts are now trying to wake him up, with the distorted tones of their own voices. His beautiful face deserves to be in the shade of a parasol. In the battle today, it is certain that dust will cover everything. Alas, my little son! I was never satisfied from looking at my son. I am unfortunate. Death has forcibly taken you away from me. Today, Samyamani has always been the objective of those who perform good deeds. It is beautiful and resplendent because of your own radiance. There is no doubt that Vaivasvata and Varuna love you as a beloved guest.

abhivādanadakṣaṃ taṃ pitṝṇāṃ vacane ratam#He was skilled in showing honour. He was devoted to the words of his ancestors.$nādyāhaṃ yadi paśyāmi kā śāntir hṛdayasya me#If I cannot see him today, how can there be peace in my heart?$sukumāraḥ sadā vīro mahārhaśayanocitaḥ#The brave one is always delicate and deserves to lie down on an expensive bed.$bhūmāv anāthavac chete nūnaṃ nāthavatāṃ varaḥ#There is no doubt that the supreme among those who have protectors is lying down on the ground, as if he is without a protector.$śayānaṃ samupāsanti yaṃ purā paramastriyaḥ#In earlier times, when he was lying down, the best of women tended to him.$tam adya vipraviddhāṅgam upāsanty aśivāḥ śivāḥ#With his limbs pierced, he is now attended by inauspicious jackals.$yaḥ purā bodhyate suptaḥ sūtamāgadhabandibhiḥ#In earlier times, he was awoken from his sleep by bards, raconteurs and minstrels.$bodhayanty adya taṃ nūnaṃ śvāpadā vikṛtaiḥ svaraiḥ#Predatory beasts are now trying to wake him up, with the distorted tones of their own voices.$chatracchāyāsamucitaṃ tasya tad vadanaṃ śubham#His beautiful face deserves to be in the shade of a parasol.$nūnam adya rajodhvastaṃ raṇe reṇuḥ kariṣyati#In the battle today, it is certain that dust will cover everything.$hā putrakāvitṛptasya satataṃ putradarśane#Alas, my little son! I was never satisfied from looking at my son.$bhāgyahīnasya kālena yathā me nīyase balāt#I am unfortunate. Death has forcibly taken you away from me.$sādya saṃyamanī nūnaṃ sadā sukṛtināṃ gatiḥ#Today, Samyamani has always been the objective of those who perform good deeds.$svabhābhir bhāsitā ramyā tvayātyarthaṃ virājate#It is beautiful and resplendent because of your own radiance.$nūnaṃ vaivasvataś ca tvā varuṇaś ca priyātithiḥ#There is no doubt that Vaivasvata and Varuna love you as a beloved guest.$

yasmād vilakṣaṇās tebhyas tasmād īśaḥ śivaḥ smṛtaḥ guṇo buddhir ahaṃkāras tanmātrāṇīndriyāni ca bhūtāni ca caturviṃśad iti pāśāḥ prakīrtitāḥ pañcaviṃśakam ajñānaṃ sahajaṃ sarvadehinām pāśājālasya tan mūlaṃ prakṛtiḥ kāraṇāya naḥ satyajñāne nibadhyante puruṣāḥ pāśabandhanaiḥ madbhāvāc ca vimucyante jñāninaḥ pāśapañjarāt ṣaḍviṃśakaś ca puruṣaḥ paśur ajñaḥ śivāgame saptaviṃśa iti proktaḥ śivaḥ sarvajagatpatiḥ yasmāc chivaḥ susaṃpūrṇaḥ sarvajñaḥ sarvagaḥ prabhuḥ tasmāt sa pāśaharitaḥ sa viśuddhaḥ svabhāvataḥ paśupāśaparaḥ śāntaḥ paramajñānadeśikaḥ śivaḥ śivāya bhūtānāṃ taṃ vijñāya vimucyate etad eva paraṃ jñānaṃ śiva ity akṣaradvayam vicārād yāti vistāraṃ tailabindur ivāmbhasi$Since they are different from them, Isha is known as Shiva. The attributes are intelligence, ego, the subtle elements and the senses. The twenty-four bhutas are known as the nooses. The twenty-fifth is ignorance, innate in all beings. That is the root of the net of bondage. Prakriti is the cause. When one gets to know the truth, men are tied down in bonds of bondage. It is because of possessing me that wise ones are freed from the cage of bondage. The twenty-sixth is the puruṣa and the ignorant one an animal in the śaiva āgama. The twenty-seventh is said to be Śiva, the lord of the entire world. Śiva is perfect, omniscient and all-pervasive. Therefore, the fetter-bearer is naturally pure. He is beyond the noose of animality. He is peace. He is the one who reveals supreme wisdom. He is auspicious for the welfare of all beings. Knowing him, one is emancipated. This is the supreme knowledge. The two syllables of śiva convey the sense of self and knowable respectively. Reasoning leads to an expansion, like a drop of oil on water.

yasmād vilakṣaṇās tebhyas tasmād īśaḥ śivaḥ smṛtaḥ#Since they are different from them, Isha is known as Shiva.$guṇo buddhir ahaṃkāras tanmātrāṇīndriyāni ca#The attributes are intelligence, ego, the subtle elements and the senses.$bhūtāni ca caturviṃśad iti pāśāḥ prakīrtitāḥ#The twenty-four bhutas are known as the nooses.$pañcaviṃśakam ajñānaṃ sahajaṃ sarvadehinām#The twenty-fifth is ignorance, innate in all beings.$pāśājālasya tan mūlaṃ prakṛtiḥ kāraṇāya naḥ#That is the root of the net of bondage. Prakriti is the cause.$satyajñāne nibadhyante puruṣāḥ pāśabandhanaiḥ#When one gets to know the truth, men are tied down in bonds of bondage.$madbhāvāc ca vimucyante jñāninaḥ pāśapañjarāt#It is because of possessing me that wise ones are freed from the cage of bondage.$ṣaḍviṃśakaś ca puruṣaḥ paśur ajñaḥ śivāgame#The twenty-sixth is the puruṣa and the ignorant one an animal in the śaiva āgama.$saptaviṃśa iti proktaḥ śivaḥ sarvajagatpatiḥ#The twenty-seventh is said to be Śiva, the lord of the entire world.$yasmāc chivaḥ susaṃpūrṇaḥ sarvajñaḥ sarvagaḥ prabhuḥ#Śiva is perfect, omniscient and all-pervasive.$tasmāt sa pāśaharitaḥ sa viśuddhaḥ svabhāvataḥ#Therefore, the fetter-bearer is naturally pure.$paśupāśaparaḥ śāntaḥ paramajñānadeśikaḥ#He is beyond the noose of animality. He is peace. He is the one who reveals supreme wisdom.$śivaḥ śivāya bhūtānāṃ taṃ vijñāya vimucyate#He is auspicious for the welfare of all beings. Knowing him, one is emancipated.$etad eva paraṃ jñānaṃ śiva ity akṣaradvayam#This is the supreme knowledge. The two syllables of śiva convey the sense of self and knowable respectively.$vicārād yāti vistāraṃ tailabindur ivāmbhasi#Reasoning leads to an expansion, like a drop of oil on water.$

tām āgatāṃ tatra na kaścanādriyad vimānitāṃ yajñakṛto bhayāj janaḥ ṛte svasṝr vai jananīṃ ca sādarāḥ premāśrukaṇṭhyaḥ pariṣasvajur mudā saudaryasampraśnasamarthavārtayā mātrā ca mātṛṣvasṛbhiś ca sādaram dattāṃ saparyāṃ varam āsanaṃ ca sā nādatta pitrāpratinanditā satī arudrabhāgaṃ tam avekṣya cādhvaraṃ pitrā ca deve kṛtahelanaṃ vibhau anādṛtā yajñasadasy adhīśvarī cukopa lokān iva dhakṣyatī ruṣā jagarha sāmarṣavipannayā girā śivadviṣaṃ dhūmapathaśramasmayam svatejasā bhūtagaṇān samutthitān nigṛhya devī jagato bhiśṛṇvataḥ na yasya loke sty atiśāyanaḥ priyas tathāpriyo dehabhṛtāṃ priyātmanaḥ$- (20 1 1 ) : A Comparative Study of the Majjhima-nikaya, 2 vols., Dharma Drum PublishingCorporation: Taipei.- (20 1 2) : "Achtsamkeit aus friihbuddhistischer Sicht", in: Michael ZIMMERMANN , Christof SPITZ,Stefan SCHMIDT: Achtsamkeit. Ein buddhistisches Konzept erobert die Wissenschaft. Bern: Hans No one welcomed her there, for she had been treated with contempt at the sacrifice and people were terrified of her. Except for their sisters and mothers, all the other queens joyfully embraced Kṛṣṇa with great affection, their throats choked up with tears of love. He should be shown respect by his mother and mother-in-law, who are skilled at asking questions about the uterine relationship between brothers, and by his mothers sister. Her father offered her an excellent seat. But she did not accept it, even though her father welcomed her hospitably. 172 Silburn, Padoux TÃ: 47. Others have seen, in other contexts, systems setting forth the das Leben keinen Wert mehr hat, da er das höchste Ziel, die endgültige Befreiung von den Unheilsursachen (und damit von der Wiedergeburt), bereits erreicht hat; ein Ertragen extremer physischerSchmerzen ist daher in seinem Fall sinnlos. Im dritten Fall hingegenscheint geradezu ein Konflikt zwischen Fortsetzung des Lebens undAufrechterhaltung des Befreiungszustandes zu bestehen, und es ist On seeing that the sacrifice had been offered to Rudra as his share, and on seeing that his father had slighted the gods, the lord was pleased. Anādṛṣṭā, the presiding deity of the sacrificial assembly, became furious as if desiring to burn up the worlds with her wrath. 15resttainLand meditation in the wilderness (ara1;ya) or other Ionelypl~es where such creatures aboundY He rebuked the enemy of Shiva, who was exhausted from traveling along the path of smoke, with words that were filled with intolerance. While all the worlds looked on, the goddess used her own energy to restrain the large number of demons who had been stirred up. There is no one in this world whom he loves or hates as much as anyone else. To all embodied beings, his atman is dearer than their own lives.

tām āgatāṃ tatra na kaścanādriyad vimānitāṃ yajñakṛto bhayāj janaḥ#No one welcomed her there, for she had been treated with contempt at the sacrifice and people were terrified of her.$ṛte svasṝr vai jananīṃ ca sādarāḥ premāśrukaṇṭhyaḥ pariṣasvajur mudā#Except for their sisters and mothers, all the other queens joyfully embraced Kṛṣṇa with great affection, their throats choked up with tears of love.$saudaryasampraśnasamarthavārtayā mātrā ca mātṛṣvasṛbhiś ca sādaram#He should be shown respect by his mother and mother-in-law, who are skilled at asking questions about the uterine relationship between brothers, and by his mothers sister.$dattāṃ saparyāṃ varam āsanaṃ ca sā nādatta pitrāpratinanditā satī#Her father offered her an excellent seat. But she did not accept it, even though her father welcomed her hospitably.$arudrabhāgaṃ tam avekṣya cādhvaraṃ pitrā ca deve kṛtahelanaṃ vibhau#On seeing that the sacrifice had been offered to Rudra as his share, and on seeing that his father had slighted the gods, the lord was pleased.$anādṛtā yajñasadasy adhīśvarī cukopa lokān iva dhakṣyatī ruṣā#Anādṛṣṭā, the presiding deity of the sacrificial assembly, became furious as if desiring to burn up the worlds with her wrath.$jagarha sāmarṣavipannayā girā śivadviṣaṃ dhūmapathaśramasmayam#He rebuked the enemy of Shiva, who was exhausted from traveling along the path of smoke, with words that were filled with intolerance.$svatejasā bhūtagaṇān samutthitān nigṛhya devī jagato bhiśṛṇvataḥ#While all the worlds looked on, the goddess used her own energy to restrain the large number of demons who had been stirred up.$na yasya loke sty atiśāyanaḥ priyas tathāpriyo dehabhṛtāṃ priyātmanaḥ#There is no one in this world whom he loves or hates as much as anyone else. To all embodied beings, his atman is dearer than their own lives.$

sā eva ekarūpāc śabdaāder bhinnaābhāsā matiḥ kutaḥ na jātir jātimad vyaktirūpaṃ yena aparaāśrayam siddhaṃ pṛthak cet kāryatvaṃ hy apekṣā ity abhidhīyate niṣpatter aparaadhīnam api kāryaṃ svahetutaḥ sambadhyate kalpanayā kim akāryaṃ kathaṃcana anyatve tad asambaddhaṃ siddhā ato niḥsvabhāvatā jātiprasaṅgo abhāvasya na apekṣā abhāvatas tayoḥ tasmād arūpā rūpāṇām āśrayeṇa upakalpitā tadviśeṣaavagāhaarthair jātiḥ śabdaiḥ prakāśyate tasyāṃ rūpaavabhāso yas tattvena arthasya vā grahaḥ bhrāntiḥ sā anādikālīnadarśanaabhyāsanirmitā$Whence then could there be a cognition envisaging something different from sound, etc., which are of the same form? As a matter of fact, a Universal is not of the nature of an Individual with a Universal; by virtue of which it could have no other substratum. If it is admitted that they are produced separately then the character of being an effect is said to be dependent upon something else. Even though the effect may not be dependent on another for its coming into existence, it must be regarded as produced from its own cause. Is there anything wrong to be done which is not connected with the assumption of an object? If it is held that imagination creates awareness in the mind of a person then why do you hold that imagination creates awareness in the mind of a person? In other words, if imagination creates awareness in the mind of a person then he cannot being replaced with ' al l pollutional dharmas ' (M2 : 3 9 5 , 1 7- 1 9). But apart from doubting t h e occurrenceof iitmabhiiva in Samdh V . 3 , I definitely fai l to perceive how the M S g ' s statement that "the pollutional If they are different from it, then that has no connection with it; hence it becomes established that it is featureless. Negation cannot be said to be dependent upon a universal, for the two do not exist. That is why the immaterial has been thought of as the basis of form. Universals are denoted by words in order to bring about the cognition of their specific character. The appearance of form in it refers to the apprehension of an object or a substance as constituting reality. 339 avikalpya - lit., ‘dichotomized, subject to alternativity'. This is a topos: if brahman isknowers86TRANSLATIONLikewise, according to [your own] maxim: > In order better to understand the condition [of the dying jīvanmukta]> described above, the master develops the theme further:> 132514284,14285c15081< In order better to understand the condition [of the dying jivanmukta] Error has been created by the practice of seeing things that have been hidden since beginningless time.

sā eva ekarūpāc śabdaāder bhinnaābhāsā matiḥ kutaḥ#Whence then could there be a cognition envisaging something different from sound, etc., which are of the same form?$na jātir jātimad vyaktirūpaṃ yena aparaāśrayam#As a matter of fact, a Universal is not of the nature of an Individual with a Universal; by virtue of which it could have no other substratum.$siddhaṃ pṛthak cet kāryatvaṃ hy apekṣā ity abhidhīyate#If it is admitted that they are produced separately then the character of being an effect is said to be dependent upon something else.$niṣpatter aparaadhīnam api kāryaṃ svahetutaḥ#Even though the effect may not be dependent on another for its coming into existence, it must be regarded as produced from its own cause.$sambadhyate kalpanayā kim akāryaṃ kathaṃcana#Is there anything wrong to be done which is not connected with the assumption of an object? If it is held that imagination creates awareness in the mind of a person then why do you hold that imagination creates awareness in the mind of a person? In other words, if imagination creates awareness in the mind of a person then he cannot$anyatve tad asambaddhaṃ siddhā ato niḥsvabhāvatā#If they are different from it, then that has no connection with it; hence it becomes established that it is featureless.$jātiprasaṅgo abhāvasya na apekṣā abhāvatas tayoḥ#Negation cannot be said to be dependent upon a universal, for the two do not exist.$tasmād arūpā rūpāṇām āśrayeṇa upakalpitā#That is why the immaterial has been thought of as the basis of form.$tadviśeṣaavagāhaarthair jātiḥ śabdaiḥ prakāśyate#Universals are denoted by words in order to bring about the cognition of their specific character.$tasyāṃ rūpaavabhāso yas tattvena arthasya vā grahaḥ#The appearance of form in it refers to the apprehension of an object or a substance as constituting reality.$bhrāntiḥ sā anādikālīnadarśanaabhyāsanirmitā#Error has been created by the practice of seeing things that have been hidden since beginningless time.$

sarvasmin mānuṣe loke vetty eko hi dhanaṃjayaḥ kṛṣṇo vā devakīputro nānyo vai veda kaś cana na śakyāḥ pāṇḍavās tāta yuddhe jetuṃ kathaṃ cana amānuṣāṇi karmāṇi yasyaitāni mahātmanaḥ tena sattvavatā saṃkhye śūreṇāhavaśobhinā kṛtinā samare rājan saṃdhis te tāta yujyatām yāvat kṛṣṇo mahābāhuḥ svādhīnaḥ kurusaṃsadi tāvat pārthena śūreṇa saṃdhis te tāta yujyatām yāvac camūṃ na te śeṣāṃ śaraiḥ saṃnataparvabhiḥ nāśayaty arjunas tāvat saṃdhis te tāta yujyatām yāvat tiṣṭhanti samare hataśeṣāḥ sahodarāḥ nṛpāś ca bahavo rājaṃs tāvat saṃdhiḥ prayujyatām na nirdahati te yāvat krodhadīptekṣaṇaś camūm yudhiṣṭhiro hi tāvad vai saṃdhis te tāta yujyatām$In the entire world of men, Dhananjaya alone knows about this. No one other than Krishna, Devakis son, knows this. O son! The Pandavas are incapable of being defeated in battle. 42), as laying down three distinct alternatives;—and in Nṛsiṃhaprasāda (Saṃskāra, p.46b).Gautama (1.29).—‘With head shaven, with hair in braids or with top-hair braided.’Āpastamba Dharmasūtra (1.2.31,32).—‘With braided locks;—or others may have the head shaven, leaving the top-hair braided.’Vaśiṣṭha (7-8).—‘Dependent on the Teacher, with hair braided or with top-hair braided, he shall walk behind the Teacher when he walks.’Viṣṇu (28.41).—‘The Religious Student shall have either his hair all shaven or all in braids.’ The deeds performed by that great-souled one are superhuman. confirmed by Ch.. but ms. and SrBhtvipattt~); 496,5-6:vipatty~· In the battle, he possessed spirit. He was brave. He was the ornament of any battle. O king! O son! Make efforts to bring about peace with someone who is accomplished in battle. As long as the mighty-armed Krishna is under his control in this assembly of Kurus, till that time, he will not be able to speak. O son! As long as that is the case, you should have an alliance with the brave Partha. As long as there are no survivors in your army, I will use straight-tufted arrows to strike them down with extremely sharp arrows that have been sharpened on stone. the preceptor. Let it be auspicious.***Thus ends the Paramārthasāra, ‘The Essence of Ultimate Reality', com- O son! Therefore, let us act so that there is peace. As long as his brothers remain stationed in battle, the ones who are left will not be slain. O king! There are many kings. Therefore, let us resort to peace. His eyes blazed with rage and he will burn down your soldiers. O son! You should now embark on peace with Yudhishthira.

sarvasmin mānuṣe loke vetty eko hi dhanaṃjayaḥ#In the entire world of men, Dhananjaya alone knows about this.$kṛṣṇo vā devakīputro nānyo vai veda kaś cana#No one other than Krishna, Devakis son, knows this.$na śakyāḥ pāṇḍavās tāta yuddhe jetuṃ kathaṃ cana#O son! The Pandavas are incapable of being defeated in battle.$amānuṣāṇi karmāṇi yasyaitāni mahātmanaḥ#The deeds performed by that great-souled one are superhuman.$tena sattvavatā saṃkhye śūreṇāhavaśobhinā#In the battle, he possessed spirit. He was brave. He was the ornament of any battle.$kṛtinā samare rājan saṃdhis te tāta yujyatām#O king! O son! Make efforts to bring about peace with someone who is accomplished in battle.$yāvat kṛṣṇo mahābāhuḥ svādhīnaḥ kurusaṃsadi#As long as the mighty-armed Krishna is under his control in this assembly of Kurus, till that time, he will not be able to speak.$tāvat pārthena śūreṇa saṃdhis te tāta yujyatām#O son! As long as that is the case, you should have an alliance with the brave Partha.$yāvac camūṃ na te śeṣāṃ śaraiḥ saṃnataparvabhiḥ#As long as there are no survivors in your army, I will use straight-tufted arrows to strike them down with extremely sharp arrows that have been sharpened on stone.$nāśayaty arjunas tāvat saṃdhis te tāta yujyatām#O son! Therefore, let us act so that there is peace.$yāvat tiṣṭhanti samare hataśeṣāḥ sahodarāḥ#As long as his brothers remain stationed in battle, the ones who are left will not be slain.$nṛpāś ca bahavo rājaṃs tāvat saṃdhiḥ prayujyatām#O king! There are many kings. Therefore, let us resort to peace.$na nirdahati te yāvat krodhadīptekṣaṇaś camūm#His eyes blazed with rage and he will burn down your soldiers.$yudhiṣṭhiro hi tāvad vai saṃdhis te tāta yujyatām#O son! You should now embark on peace with Yudhishthira.$

atha śrīvrajasthānāṃ mādhuryajñānaikamayatvam āha pādasaṃvāhanaṃ cakruḥ kecit tasya mahātmanaḥ apare hatapāpmāno vyajanaiḥ samavījayan bhp mahātmāno mahāguṇagaṇaguṇitasya hatapāpmāno na tu vayam iva tādṛśabhāgyāntarāyalakṣaṇapāpayuktā iti śrīśukadevasya dainyoktis tat spṛhātiśayaṃ vyañjayati tathā hantāyam adrir abalā haridāsavaryaḥ bhp ity ādi tad etadvibhāvādisthāyy antasaṃvalanacamatkārātmako raso jñeyaḥ sa ca pūrvavat prathmāprāptyātmako yathā apy adya viṣṇor manujatvam īyuṣo bhārāvatārāya bhuvo nijecchayā lāvaṇyadhāmno bhavitopalambhanaṃ mahyaṃ na na syāt phalam añjasā dṛśaḥ bhp śrīakrūraḥ$daeoits (cora), as weil as those whose job it is to kill daeoits(coraghätaka) , and prison-keepers, but not soldiers; and aeeordingto the same passages another eategory of people who (besides torturing them elves through aseetic restrietions) torture others eonists, to be sure, of kings or rieh people, but only insofar as theyhave caule saerifieed in Vedie rituals.One might thus be tempted to eonsider the po sibility that theBuddha (or early Buddhi m) omehow took for granted the unrelated eo-exi tenee of private non-injury and warfare a the duty ofkings and warrior . There i , however, one et of three almost Now Lord Kṛṣṇa declares that those who live in Vraja are exclusively filled with the sweetness of transcendental knowledge. Some massaged the great-souled ones feet. Others, whose sins had been destroyed, fanned him with fans. @ Cf. Tsong-kha-pa' s use of the expression dmigs yul in this connection: YidKun 1 3 ,3 (KELSANGOOANI 1 98 6 : 1 5 1 fo1. 7a5 ; SPARHAM 1 993 : 1 69 ,22).133 2 Great beings with great qualities and a multitude of qualities have destroyed their sins, unlike us. This is a lamentable remark made by Lord Śukadeva, to the effect that these persons are beset with sins which obstruct their good fortune. Excessive longingmanifestering excessive longing. Such as This mountain is destructive, deprived of its supply of water, most desirable to the Haridāsa and so forth. This is to be known as the Passion, consisting in the wonderful conversion of all that exists beginning with the manifestation and ending with the non-manifestation; and it is this same Passion that is called Meditation or Satisfaction. As before, it consists in the non-acquisition of a thing for the first time; e. g. Even to-day Vishnu has attained the state of a man. to remove the burden of the earth by his own wish. There will be a perception of the abode of beauty. Rūpadhātu. May I not be deprived of the fruit of my eyesight, he said, even in a moment. Śrī Akrūra.

atha śrīvrajasthānāṃ mādhuryajñānaikamayatvam āha#Now Lord Kṛṣṇa declares that those who live in Vraja are exclusively filled with the sweetness of transcendental knowledge.$pādasaṃvāhanaṃ cakruḥ kecit tasya mahātmanaḥ#Some massaged the great-souled ones feet.$apare hatapāpmāno vyajanaiḥ samavījayan bhp#Others, whose sins had been destroyed, fanned him with fans.$mahātmāno mahāguṇagaṇaguṇitasya hatapāpmāno na tu vayam iva#Great beings with great qualities and a multitude of qualities have destroyed their sins, unlike us.$tādṛśabhāgyāntarāyalakṣaṇapāpayuktā iti śrīśukadevasya dainyoktis tat#This is a lamentable remark made by Lord Śukadeva, to the effect that these persons are beset with sins which obstruct their good fortune.$spṛhātiśayaṃ vyañjayati#Excessive longingmanifestering excessive longing.$tathā hantāyam adrir abalā haridāsavaryaḥ bhp ity ādi#Such as This mountain is destructive, deprived of its supply of water, most desirable to the Haridāsa and so forth.$tad etadvibhāvādisthāyy antasaṃvalanacamatkārātmako raso jñeyaḥ sa ca#This is to be known as the Passion, consisting in the wonderful conversion of all that exists beginning with the manifestation and ending with the non-manifestation; and it is this same Passion that is called Meditation or Satisfaction.$pūrvavat prathmāprāptyātmako yathā#As before, it consists in the non-acquisition of a thing for the first time; e. g.$apy adya viṣṇor manujatvam īyuṣo#Even to-day Vishnu has attained the state of a man.$bhārāvatārāya bhuvo nijecchayā#to remove the burden of the earth by his own wish.$lāvaṇyadhāmno bhavitopalambhanaṃ#There will be a perception of the abode of beauty.$mahyaṃ na na syāt phalam añjasā dṛśaḥ bhp#May I not be deprived of the fruit of my eyesight, he said, even in a moment.$śrīakrūraḥ#Śrī Akrūra.$

mātsarya kukṛtatvaṃ ca daśadhā paryavasthitiḥ ebhyo nunananiṣyandā āhrīkyauddhatatādayaḥ mrakṣānapatrapāstyānamiddhādya mohasaṃbhavāḥ kaukṛtyaṃ vicikitsotthaṃ krodhādyā dveṣasambhavāḥ pramādastambhamārdva kṣya māyāśāṭhyavijṛmbhikāḥ kāyaduṣṭhūlatādyāśca jñeyā vyāmiśrasambhavāḥ pradāśo dṛkparāmarśaniṣyandaḥ śaṭhatā dṛśaḥ saumanasyena rāgasya saṃprayogaḥ sukhena ca dveṣasya daurmaṇana syena duḥkhena ca nigadyate sarvairmohasya vittibhyāṃ caitasībhyāmasaddṛśaḥ kāṅkṣā ca daurmaṇana$The envelopment is tenfold: avarice and wickedness. From these arise disrespect, insolence, and the rest. Mṛkṣaṇa and Pāstya, born from delusion, are like the leaves of the kadamba flower that fall from the stalk of a banyan tree when it is rubbed by the feet of an ascetic who keeps at rest during the night. Regret arises from doubt. Anger and the rest are produced from hatred. Having uprooted the pillar of heedlessness, having subdued the hindrance of slothfulness, having subdued the hindrance of torpor, having subdued the hindrance of delusion, having subdued the hindrance of doubt, and having subdued the hindrance of uncertainty, have attained the state of decrepitude, deceit, dishonesty, and yawning. 7cdasapnidhänäbodhäc cetBOcdasambhavi ca yävac ca3abasiddhe jfiänaeämarthye96 Cdasph.agrahanekämam33ab The roughness of the body and the like are to be known as having their origin from a mixture. ""l4YAMADA,op. cit., S. 274; MACY,op. cit., S. 56. Hypocrisy is the consequence of adhering to a false view, and hypocrisy is the consequence of adhering to a false view. The association of craving with satisfaction and pleasure. AVinSN= dissatisfaction with hatred, It is also called Syena and Duḥkheṇa. [Thus ends Chapter Xiv, The Six-fold Policy in Book Vii, The end of the Six-fold Policy of the Arthasástra of Kautilya. End of the hundred and forty-eighth chapter from the beginning. ] Chapter Xxxv. With all the senses of delusion and with these two, those who see that which is unreal. the syntax, introducing a non-sensical can) in order to render theirtranslation suitable for being based on [M]. As it stands, it clearlypresupposes [S] as its original. TibSa, admitting of translations ⓑ, ⓒ and ⓓas it does, could even be taken as having aptly rendered the double Doubt and dejection.

mātsarya kukṛtatvaṃ ca daśadhā paryavasthitiḥ#The envelopment is tenfold: avarice and wickedness.$ebhyo nunananiṣyandā āhrīkyauddhatatādayaḥ#From these arise disrespect, insolence, and the rest.$mrakṣānapatrapāstyānamiddhādya mohasaṃbhavāḥ#Mṛkṣaṇa and Pāstya, born from delusion, are like the leaves of the kadamba flower that fall from the stalk of a banyan tree when it is rubbed by the feet of an ascetic who keeps at rest during the night.$kaukṛtyaṃ vicikitsotthaṃ krodhādyā dveṣasambhavāḥ#Regret arises from doubt. Anger and the rest are produced from hatred.$pramādastambhamārdva#Having uprooted the pillar of heedlessness, having subdued the hindrance of slothfulness, having subdued the hindrance of torpor, having subdued the hindrance of delusion, having subdued the hindrance of doubt, and having subdued the hindrance of uncertainty, have attained the state of$kṣya māyāśāṭhyavijṛmbhikāḥ#decrepitude, deceit, dishonesty, and yawning.$kāyaduṣṭhūlatādyāśca jñeyā vyāmiśrasambhavāḥ#The roughness of the body and the like are to be known as having their origin from a mixture.$pradāśo dṛkparāmarśaniṣyandaḥ śaṭhatā dṛśaḥ#Hypocrisy is the consequence of adhering to a false view, and hypocrisy is the consequence of adhering to a false view.$saumanasyena rāgasya saṃprayogaḥ sukhena ca#The association of craving with satisfaction and pleasure.$dveṣasya daurmaṇana#dissatisfaction with hatred,$syena duḥkhena ca nigadyate#It is also called Syena and Duḥkheṇa. [Thus ends Chapter Xiv, The Six-fold Policy in Book Vii, The end of the Six-fold Policy of the Arthasástra of Kautilya. End of the hundred and forty-eighth chapter from the beginning. ] Chapter Xxxv.$sarvairmohasya vittibhyāṃ caitasībhyāmasaddṛśaḥ#With all the senses of delusion and with these two, those who see that which is unreal.$kāṅkṣā ca daurmaṇana#Doubt and dejection.$

śīkarākīrṇaparyantaśādvalasthalavellitaiḥ śilāphalahakāsphālaphenilotphālaśīkaraiḥ tuṣārīkṛtamadhyāhnadivākarakarotkaraiḥ phullapuṣpotkarāsārapradānotkataṭadrumaiḥ vidrumair iva saṅkrāntaphullakiṃśukakāntibhiḥ vyāptayā puṣparāśīnāṃ samullāsanakāribhiḥ uhyamānaphalāpūrasuvyagragrāmabālayā mahākalakalāvartasaktayā grāmyakulyayā veṣṭitas taralāsphālajaladhautatalopamaḥ ghanapattratarucchattracchāyāsatataśītalaḥ ayam ālakṣyate puṣpalatāvalanasundaraḥ laladgulucchakacchannagavākṣo gṛhamaṇḍapaḥ atra me saṃsthito bhartā jīvākāśalavākṛtiḥ catussamudraparyantamekhalāyā bhuvaḥ patiḥ āsmṛtaṃ pūrvam etena kilāsīd abhivāñchitam$The edges of the swamps were sprinkled with dew, and the grassy plains rolled with it. dat!;anam1rgacogni zLngcaseofnotion ings),-experiencing isolation as it were, by means of theirinternal organs aided by their residua alone,-carry overthe residual fructifications which are cognate therewith.Similarly the Resolved-into-Nature experience isolation asit were, on the dissolution into Nature of the internal organin its full activity ; (and this experience continues only)so long as the internal organ, by its inherent authoritydoes not return ( to its work). Shalyakas, Assahas, Phenilas and Utpalas caused a great deal of damage to the walls. The rays of the midday sun were covered with mist. 86 ● MN III.245.16-21 • II.n.312 Majjhimanikāya-atthakathā MN-attha III.269-270 • II.n.81 MN-attha IV.39 • II.n.81 MN-attha IV.56. The trees on the banks were eager to offer a torrent of flowers in full bloom. b. Ausführliche Behandlung (IV, 27 [od. 14 ?I23 ff .)V. Schlußwort1. Rückschauende Inhaltsangabe des Gesamtwerkes (V, 1)2. dmanaphalarn (V, 2-6) They were like coral, with the beauty of blooming kimshuka flowers having been transferred to them. It was pervaded by flower-bearing lions that delighted everyone. The villagers daughters were busily engaged in carrying fruit that had been washed away. I was born in a rustic lineage and was attached to the art of great intercourse. It was as if the surface of the ground had been washed by the water that had been stirred by the waves. An umbrella is like a tree with dense leaves. The shade of a tree is perpetually cool. He can be seen, handsome with a creeper that is laden with flowers. The house with the windows closed is like a deserted dwelling having cool breeze from above and pleasant breezes from below. My husband, who is like the living fire in the sky, is here. He is the lord of the earth, with its girdle reaching up to the four oceans. It is said that he remembered something that he had wished for in earlier times.

śīkarākīrṇaparyantaśādvalasthalavellitaiḥ#The edges of the swamps were sprinkled with dew, and the grassy plains rolled with it.$śilāphalahakāsphālaphenilotphālaśīkaraiḥ#Shalyakas, Assahas, Phenilas and Utpalas caused a great deal of damage to the walls.$tuṣārīkṛtamadhyāhnadivākarakarotkaraiḥ#The rays of the midday sun were covered with mist.$phullapuṣpotkarāsārapradānotkataṭadrumaiḥ#The trees on the banks were eager to offer a torrent of flowers in full bloom.$vidrumair iva saṅkrāntaphullakiṃśukakāntibhiḥ#They were like coral, with the beauty of blooming kimshuka flowers having been transferred to them.$vyāptayā puṣparāśīnāṃ samullāsanakāribhiḥ#It was pervaded by flower-bearing lions that delighted everyone.$uhyamānaphalāpūrasuvyagragrāmabālayā#The villagers daughters were busily engaged in carrying fruit that had been washed away.$mahākalakalāvartasaktayā grāmyakulyayā#I was born in a rustic lineage and was attached to the art of great intercourse.$veṣṭitas taralāsphālajaladhautatalopamaḥ#It was as if the surface of the ground had been washed by the water that had been stirred by the waves.$ghanapattratarucchattracchāyāsatataśītalaḥ#An umbrella is like a tree with dense leaves. The shade of a tree is perpetually cool.$ayam ālakṣyate puṣpalatāvalanasundaraḥ#He can be seen, handsome with a creeper that is laden with flowers.$laladgulucchakacchannagavākṣo gṛhamaṇḍapaḥ#The house with the windows closed is like a deserted dwelling having cool breeze from above and pleasant breezes from below.$atra me saṃsthito bhartā jīvākāśalavākṛtiḥ#My husband, who is like the living fire in the sky, is here.$catussamudraparyantamekhalāyā bhuvaḥ patiḥ#He is the lord of the earth, with its girdle reaching up to the four oceans.$āsmṛtaṃ pūrvam etena kilāsīd abhivāñchitam#It is said that he remembered something that he had wished for in earlier times.$

iti svacchandatantre trayodaśaḥ paṭalaḥ mudrāṇaṃ lakṣaṇaṃ vakṣye asmiṃstantre yathāsthitam uttānamañjaliṃ kṛtvā kapālaṃ parikīrtitam tiryakkṛtvā karaṃ vāmaṃ kaniṣṭhādyaṅgulitrayam aṅguṣṭhenākrameddevi ṛjvīṃ kṛtvā pradeśinīm parāṅmukhaṃ karaṃ kṛtvā skandhadeśe niveśayet khaṭvāṅgaṃ kīrtitaṃ hyetat khaḍgamudrāṃ nibodha me aṅguṣṭhenākrameddevi sakaniṣṭhāmanāmikām madhyamāṃ tarjanīṃ cordhvaṃ khaḍgamudrā prakīrtitā muṣṭiṃ baddhvā kaniṣṭhāṃ ca prasāryeta varānane ātmanaḥ sammukhaṃ kṛtvā spharaste kathito mayā muṣṭiṃ baddhvā tu deveśi tarjanyūrdhvaṃ tu kuñcayet aṅkuśaḥ kathito hyeṣa pāśamudrāṃ nibodha me tarjanīṃ vartulāṃ kṛtvā mūle ṅguṣṭhasya yojayet$Thus concludes the thirteenth chapter of the Svacchanda Tantra. I will now teach the characteristics Of the mudrās as they are described in this tantra. . One should raise ones hands upward And position them as in the añjali gesture, This mudrā is called the skull. The left hand should be held up horizontally and the three fingers, beginning with the little finger, should be extended. )er gra:xtstücklerliefem Falledie ver5tivädamglicheler ältelet sich'rtlautes O Goddess! One should make the index fingers straight and press with the thumb. One should place the hand with its face averted And place it on ones shoulder. This mudrā is called the mendicants staff; Now hear me describe the mudrā of the mendicants staff. O Goddess! Anāmikā together with the little finger should be stepped on with the thumb. . If the middle and index fingers Are raised up, This mudrā is called the bird. O one with the beautiful face! At the time of stretching out a little, she joins her fist. I spoke to you about the sphere, Confronting myself with it. O Goddess of gods! The index finger should be folded upwards after having made into a fist. das Mitleid, das bewirkt, daß der Bodhisattva nicht vorzeitig ins (restlose) nirvä(la eingeht, muß durch die Einsicht in die Leerheit ausbalanciertwerden, damit derVerbleib im safTJsära nicht in Anhaftung einmündet. Nur This mudrā is called the goad. Now hear me describe the mudrā of the noose. One should make the index finger into a circle And place it at the base of the thumb.

iti svacchandatantre trayodaśaḥ paṭalaḥ#Thus concludes the thirteenth chapter of the Svacchanda Tantra.$mudrāṇaṃ lakṣaṇaṃ vakṣye asmiṃstantre yathāsthitam#I will now teach the characteristics Of the mudrās as they are described in this tantra.$uttānamañjaliṃ kṛtvā kapālaṃ parikīrtitam#. One should raise ones hands upward And position them as in the añjali gesture, This mudrā is called the skull.$tiryakkṛtvā karaṃ vāmaṃ kaniṣṭhādyaṅgulitrayam#The left hand should be held up horizontally and the three fingers, beginning with the little finger, should be extended.$aṅguṣṭhenākrameddevi ṛjvīṃ kṛtvā pradeśinīm#O Goddess! One should make the index fingers straight and press with the thumb.$parāṅmukhaṃ karaṃ kṛtvā skandhadeśe niveśayet#One should place the hand with its face averted And place it on ones shoulder.$khaṭvāṅgaṃ kīrtitaṃ hyetat khaḍgamudrāṃ nibodha me#This mudrā is called the mendicants staff; Now hear me describe the mudrā of the mendicants staff.$aṅguṣṭhenākrameddevi sakaniṣṭhāmanāmikām#O Goddess! Anāmikā together with the little finger should be stepped on with the thumb.$madhyamāṃ tarjanīṃ cordhvaṃ khaḍgamudrā prakīrtitā#. If the middle and index fingers Are raised up, This mudrā is called the bird.$muṣṭiṃ baddhvā kaniṣṭhāṃ ca prasāryeta varānane#O one with the beautiful face! At the time of stretching out a little, she joins her fist.$ātmanaḥ sammukhaṃ kṛtvā spharaste kathito mayā#I spoke to you about the sphere, Confronting myself with it.$muṣṭiṃ baddhvā tu deveśi tarjanyūrdhvaṃ tu kuñcayet#O Goddess of gods! The index finger should be folded upwards after having made into a fist.$aṅkuśaḥ kathito hyeṣa pāśamudrāṃ nibodha me#This mudrā is called the goad. Now hear me describe the mudrā of the noose.$tarjanīṃ vartulāṃ kṛtvā mūle ṅguṣṭhasya yojayet#One should make the index finger into a circle And place it at the base of the thumb.$

sahasrambharaḥ śucijthvo agniriti sarvaṃ vai sahasraṃ sarvambharaḥ śucijihvo gnirityetaddvābhyāmāgneyībhyāṃ triṣṭubbhyāṃ tasyokto bandhuḥ athaiṣā bṛhatyuttamā bhavati bṛhatīṃ vā eṣa saṃcito bhisampadyate yādṛgvai yonau retaḥ sicyate tādṛgjāyate tadyadetāmatra bṛhatīṃ karoti tasmādeṣa saṃcito bṛhatīmabhisampadyate saṃsīdasva mahāṃ asīti idamevaitadretaḥ siktaṃ saṃsādayati tasmādyonau retaḥ siktaṃ saṃsīdati śocasva devavītama iti dīpyasva devavītama ityetadvi dhūmamagne aruṣam miyedhya sṛja praśasta darśatamiti yadā vā eṣa samidhyate thaiṣa$'The bearer of a thousand, the pure-tongued Agni, '--a thousand is everything, and the bearer of everything is the pure-tongued Agni. D'....'1l..111 l.-.~t: .... \.; Tl.,,;,-, I ~: ' t......1 III Po"'"••1 J~J.-1... 'Agni, '--this refers to the two Trishtubh verses addressed to Agni: the meaning of this has been explained. This Brihatî is the last one. When he is built up, he assuredly becomes great; for howsoever great a thing it may be, so does that become great when piled up. The seed is poured into the womb: suchlike it is born; and inasmuch as he now makes it large, it is compact. He attains the Bṛhatī. diese typischen Version), für welche die kanonische (und überdies standardisierte) Formulierung der eigenen Tradition absolute Priorität vor'0'Vii 769c 12 - 770c4 und 950a24-951 b 16.ViI 903c15ff. (s. Tab. V, Kol.13).10) Vi16c2ff. (s. Tab. V, KoI.12).2104 Dadurch wurde aber der enge Zusammenhang zwischen lLnalpragrhlta und uddhatal 'Seat thee, thou art great', he says; He now causes the seed so cast to be deposited thereon, whence the seed is in the womb. When soaked it settles down, with, 'Glow thou, most rich in the gods! '--that is,'shine thou, most rich in the gods! '--'Disperse the smoke, O Agni! ' 'O worthy of offering, let loose a ruddy one looking lovely!'for when he is kindled, then he indeed is so.

sahasrambharaḥ śucijthvo agniriti sarvaṃ vai sahasraṃ sarvambharaḥ śucijihvo#'The bearer of a thousand, the pure-tongued Agni, '--a thousand is everything, and the bearer of everything is the pure-tongued Agni.$gnirityetaddvābhyāmāgneyībhyāṃ triṣṭubbhyāṃ tasyokto bandhuḥ#'Agni, '--this refers to the two Trishtubh verses addressed to Agni: the meaning of this has been explained.$athaiṣā bṛhatyuttamā bhavati#This Brihatî is the last one.$bṛhatīṃ vā eṣa saṃcito bhisampadyate yādṛgvai#When he is built up, he assuredly becomes great; for howsoever great a thing it may be, so does that become great when piled up.$yonau retaḥ sicyate tādṛgjāyate tadyadetāmatra bṛhatīṃ karoti tasmādeṣa saṃcito#The seed is poured into the womb: suchlike it is born; and inasmuch as he now makes it large, it is compact.$bṛhatīmabhisampadyate#He attains the Bṛhatī.$saṃsīdasva mahāṃ asīti#'Seat thee, thou art great', he says;$idamevaitadretaḥ siktaṃ saṃsādayati tasmādyonau retaḥ#He now causes the seed so cast to be deposited thereon, whence the seed is in the womb.$siktaṃ saṃsīdati śocasva devavītama iti dīpyasva devavītama ityetadvi dhūmamagne#When soaked it settles down, with, 'Glow thou, most rich in the gods! '--that is,'shine thou, most rich in the gods! '--'Disperse the smoke, O Agni! '$aruṣam miyedhya sṛja praśasta darśatamiti yadā vā eṣa samidhyate thaiṣa#'O worthy of offering, let loose a ruddy one looking lovely!'for when he is kindled, then he indeed is so.$

yathā gāruḍe jāgratsvapnasusupteṣu yogasthasya ca yoginaḥ yā kācin manaso vṛttiḥ sā bhaved acyutāśrayaḥ iti ataeva tadānīṃ tattadrasānām āsvādabhedasphūrtir apy avagantavyā atha sañcāriṇaḥ ye vyabhicāriṇaś ca bhaṇyante sañcārayanti bhāvasya gatiṃ brs iti page viśeṣeṇābhimukhyena caranti sthāyinaṃ prati brs iti ca nirukteḥ te ca trayastriṃśat nirvedotha viṣādo dainyaṃ glāniśramau ca madagarvau śaṅkātrāsāvegā unmādāpasmṛtī tathā vyādhiḥ moho mṛtir ālasyaṃ jāḍyaṃ vrīḍāvahitthā ca smṛtir atha vitarkacintāmatidhṛtayo harṣa utsukatvaṃ ca$According to Gāruda, see Sūtra of the Majjhima Nikāya. The yogis practise yoga in the states of waking, dreaming and deep sleep. Whatever activity of the mind may be, it can have Achyuta for its support. It is for this reason that at the time that the various tastes are being tasted, the peculiar manifestation of their different tastes should also be understood. Now for the Samcarins. and those who are spoken of as unchaste. Make the destiny of existence change its place, said he, and bring it about that all beings attain nirvāṇa and become free from rebirth in this or that realm. 112 They walk around with their faces specially directed Toward that which is permanent. The etymological meaning of the word 'also' is that it refers to a verb in the subjunctive mood, as being derived from the root 'to be', and also from the grammatical rule "One should use chaste words only" etc., which holds good with regard to all cases of euphonic combination. They are thirty-three in number. Indifference, despondency, depression, fatigue, exhaustion, intoxication and pride. * Sanksha, treta, agneya, unmada, apasmrithi and vyadhi are the premonitory signs and symptoms of jwara caused due to affliction by vata, pitta and kapha. Moha, mṛtyu, adasyam, jākṣyam, vrikṣā and avighittha. * Mindfulness, initial and sustained thought, Intolerance, joy, and eagerness;

yathā gāruḍe#According to Gāruda, see Sūtra of the Majjhima Nikāya.$jāgratsvapnasusupteṣu yogasthasya ca yoginaḥ#The yogis practise yoga in the states of waking, dreaming and deep sleep.$yā kācin manaso vṛttiḥ sā bhaved acyutāśrayaḥ iti#Whatever activity of the mind may be, it can have Achyuta for its support.$ataeva tadānīṃ tattadrasānām āsvādabhedasphūrtir apy avagantavyā#It is for this reason that at the time that the various tastes are being tasted, the peculiar manifestation of their different tastes should also be understood.$atha sañcāriṇaḥ#Now for the Samcarins.$ye vyabhicāriṇaś ca bhaṇyante#and those who are spoken of as unchaste.$sañcārayanti bhāvasya gatiṃ#Make the destiny of existence change its place, said he, and bring it about that all beings attain nirvāṇa and become free from rebirth in this or that realm.$brs iti page viśeṣeṇābhimukhyena caranti sthāyinaṃ prati brs#They walk around with their faces specially directed Toward that which is permanent.$iti ca nirukteḥ#The etymological meaning of the word 'also' is that it refers to a verb in the subjunctive mood, as being derived from the root 'to be', and also from the grammatical rule "One should use chaste words only" etc., which holds good with regard to all cases of euphonic combination.$te ca trayastriṃśat#They are thirty-three in number.$nirvedotha viṣādo dainyaṃ glāniśramau ca madagarvau#Indifference, despondency, depression, fatigue, exhaustion, intoxication and pride.$śaṅkātrāsāvegā unmādāpasmṛtī tathā vyādhiḥ#* Sanksha, treta, agneya, unmada, apasmrithi and vyadhi are the premonitory signs and symptoms of jwara caused due to affliction by vata, pitta and kapha.$moho mṛtir ālasyaṃ jāḍyaṃ vrīḍāvahitthā ca#Moha, mṛtyu, adasyam, jākṣyam, vrikṣā and avighittha.$smṛtir atha vitarkacintāmatidhṛtayo harṣa utsukatvaṃ ca#* Mindfulness, initial and sustained thought, Intolerance, joy, and eagerness;$

apīdānīṃ na kaikeyī saubhāgyamadamohitā kausalyāṃ ca sumitrāṃ ca samprabādheta matkṛte mā sma matkāraṇād devī sumitrā duḥkham āvaset ayodhyām ita eva tvaṃ kāle praviśa lakṣmaṇa aham eko gamiṣyāmi sītayā saha daṇḍakān anāthāyā hi nāthas tvaṃ kausalyāyā bhaviṣyasi kṣudrakarmā hi kaikeyī dveṣād anyāyyam ācaret paridadyā hi dharmajñe bharate mama mātaram nūnaṃ jātyantare kasmin striyaḥ putrair viyojitāḥ jananyā mama saumitre tad apy etad upasthitam mayā hi cirapuṣṭena duḥkhasaṃvardhitena ca viprāyujyata kausalyā phalakāle dhig astu mām mā sma sīmantinī kācij janayet putram īdṛśam saumitre yo ham ambāyā dadmi śokam anantakam manye prītiviśiṣṭā sā matto lakṣmaṇa śārikā yasyās tac chrūyate vākyaṃ śuka pādam arer daśa$Even now, Kaikeyi is not deluded by the intoxication of her good fortune. For my sake, he will oppress Kousalya and Sumitra. ri khrod ma hbras grub par mdzod ||(21)dgah gtso hjig rten hgron gñer ba || stoń pa ñid la bźugs sam ci ||79II. vhaum Candāli viņṇanami tai viņṇa¹ ḍahami² na dīsa || (22)indīālī uṭṭha tuhum haum jānāmi ttuha cittaḥ ||ambhe Dombi cheamaṇḍa mā kara karuṇavicchittaḥ || (23)hastyaśvakharagāvuṣṭramanujasarabhautukas tathā ||dakṣiṇāṣṭakapāleṣu kramair jñeyā dvipādayaḥ || (24) Let not Queen Sumitrā live in misery on my account. O Lakshmana! Tomorrow, leave this place and go to Ayodhya. I'll go alone with Sita to the Dāndakas. Kousalya is without a protector and you will be her protector. Kaikeyee is inferior in conduct and acts with enmity and intolerance. O one who knows about dharma! Hand my mother over to Bharata. In another life, women must have been deprived of their sons. O Soumitri! This has also befallen my mother. I have been nurtured for a long time and reared with difficulty. Shame on me! When it is time to reap the fruits, I have been separated from Kousalya. Let no woman give birth to a son like this! O Soumitri! I am the one who has given infinite sorrow to my mother. I think that intoxicated shārikā, Lākshmana, has been more affectionate than I am. O parrot! Her words can be heard, as if she is addressing a disembodied form of the enemy with ten feet.

apīdānīṃ na kaikeyī saubhāgyamadamohitā#Even now, Kaikeyi is not deluded by the intoxication of her good fortune.$kausalyāṃ ca sumitrāṃ ca samprabādheta matkṛte#For my sake, he will oppress Kousalya and Sumitra.$mā sma matkāraṇād devī sumitrā duḥkham āvaset#Let not Queen Sumitrā live in misery on my account.$ayodhyām ita eva tvaṃ kāle praviśa lakṣmaṇa#O Lakshmana! Tomorrow, leave this place and go to Ayodhya.$aham eko gamiṣyāmi sītayā saha daṇḍakān#I'll go alone with Sita to the Dāndakas.$anāthāyā hi nāthas tvaṃ kausalyāyā bhaviṣyasi#Kousalya is without a protector and you will be her protector.$kṣudrakarmā hi kaikeyī dveṣād anyāyyam ācaret#Kaikeyee is inferior in conduct and acts with enmity and intolerance.$paridadyā hi dharmajñe bharate mama mātaram#O one who knows about dharma! Hand my mother over to Bharata.$nūnaṃ jātyantare kasmin striyaḥ putrair viyojitāḥ#In another life, women must have been deprived of their sons.$jananyā mama saumitre tad apy etad upasthitam#O Soumitri! This has also befallen my mother.$mayā hi cirapuṣṭena duḥkhasaṃvardhitena ca#I have been nurtured for a long time and reared with difficulty.$viprāyujyata kausalyā phalakāle dhig astu mām#Shame on me! When it is time to reap the fruits, I have been separated from Kousalya.$mā sma sīmantinī kācij janayet putram īdṛśam#Let no woman give birth to a son like this!$saumitre yo ham ambāyā dadmi śokam anantakam#O Soumitri! I am the one who has given infinite sorrow to my mother.$manye prītiviśiṣṭā sā matto lakṣmaṇa śārikā#I think that intoxicated shārikā, Lākshmana, has been more affectionate than I am.$yasyās tac chrūyate vākyaṃ śuka pādam arer daśa#O parrot! Her words can be heard, as if she is addressing a disembodied form of the enemy with ten feet.$

uṣarbudham atharyo na dantaṃ śukraṃ svāsam paraśuṃ na tigmam tava tye agne harito ghṛtasnā rohitāsa ṛjvañcaḥ svañcaḥ aruṣāso vṛṣaṇa ṛjumuṣkā ā devatātim ahvanta dasmāḥ ye ha tye te sahamānā ayāsas tveṣāso agne arcayaś caranti śyenāso na duvasanāso arthaṃ tuviṣvaṇaso mārutaṃ na śardhaḥ akāri brahma samidhāna tubhyaṃ śaṃsāty ukthaṃ yajate vy ū dhāḥ hotāram agnim manuṣo ni ṣedur namasyanta uśijaḥ śaṃsam āyoḥ ayam iha prathamo dhāyi dhātṛbhir hotā yajiṣṭho adhvareṣv īḍyaḥ$> Kāṭhakopaniṣad> Kāṭhakasamhitā> Laksmitantra18750c19617< Mānavadharmaśāstra---> Mänavadharmaśāstra18754c19621< Malinīvijayottaratantra Like a sharp axe, like a razor, Like a spear, like a knife, Like an arrow with a pointed tip, Like a spear, like a sword, Like a tooth, like a dart, Like a sharp-pointed lance, Like a spear, like a spear, Like a spear, like a These, O Agni, are thine, the golden, the ghee-scented, the red, the straight, the guileless. The ruddy, the strong, the straight-headed, have summoned to the deities their spouse. Those who are strong, but untiring, these flames of Agni go about. yadyevaṃ sa malaparipākalakṣaṇaḥ kālo bhagavatānugrahe 'pekṣyate | na tutadaparipākalakṣaṇo 'pītyatra ko heturityucyatenopāyasādhanāpekṣā kramo yadi sa neṣyate | Like a falcon seeking the strong one's home, like a snake seeking the host of Maruts. once he returns to the human condition in this world of transmigra-tion, that is, He hath made the prayer, the kindling-stick; let him recite the hymn for thee, he sacrifices with a loud voice []. To Agni, the Hotr, men have sat down; The eager ones pay homage to his praise. Here he was appointed first by the establishers, Best Hotr, to be invoked at the sacrifices;

uṣarbudham atharyo na dantaṃ śukraṃ svāsam paraśuṃ na tigmam#Like a sharp axe, like a razor, Like a spear, like a knife, Like an arrow with a pointed tip, Like a spear, like a sword, Like a tooth, like a dart, Like a sharp-pointed lance, Like a spear, like a spear, Like a spear, like a$tava tye agne harito ghṛtasnā rohitāsa ṛjvañcaḥ svañcaḥ#These, O Agni, are thine, the golden, the ghee-scented, the red, the straight, the guileless.$aruṣāso vṛṣaṇa ṛjumuṣkā ā devatātim ahvanta dasmāḥ#The ruddy, the strong, the straight-headed, have summoned to the deities their spouse.$ye ha tye te sahamānā ayāsas tveṣāso agne arcayaś caranti#Those who are strong, but untiring, these flames of Agni go about.$śyenāso na duvasanāso arthaṃ tuviṣvaṇaso mārutaṃ na śardhaḥ#Like a falcon seeking the strong one's home, like a snake seeking the host of Maruts.$akāri brahma samidhāna tubhyaṃ śaṃsāty ukthaṃ yajate vy ū dhāḥ#He hath made the prayer, the kindling-stick; let him recite the hymn for thee, he sacrifices with a loud voice [].$hotāram agnim manuṣo ni ṣedur namasyanta uśijaḥ śaṃsam āyoḥ#To Agni, the Hotr, men have sat down; The eager ones pay homage to his praise.$ayam iha prathamo dhāyi dhātṛbhir hotā yajiṣṭho adhvareṣv īḍyaḥ#Here he was appointed first by the establishers, Best Hotr, to be invoked at the sacrifices;$

asyed u mātuḥ savaneṣu sadyo mahaḥ pitum papivāṃ cārv annā muṣāyad viṣṇuḥ pacataṃ sahīyān vidhyad varāhaṃ tiro adrim astā asmā id u gnāś cid devapatnīr indrāyārkam ahihatya ūvuḥ pari dyāvāpṛthivī jabhra urvī nāsya te mahimānam pari ṣṭaḥ asyed eva pra ririce mahitvaṃ divas pṛthivyāḥ pary antarikṣāt svarāḷ indro dama ā viśvagūrtaḥ svarir amatro vavakṣe raṇāya asyed eva śavasā śuṣantaṃ vi vṛścad vajreṇa vṛtram indraḥ gā na vrāṇā avanīr amuñcad abhi śravo dāvane sacetāḥ asyed u tveṣasā ranta sindhavaḥ pari yad vajreṇa sīm ayacchat asmā id u pra bharā tūtujāno vṛtrāya vajram īśānaḥ kiyedhāḥ$In the pressings of the mother he shall drink at once, The mighty draught of the father who hath eaten lovely food. Vishnu plundered the cook's cooks; He pierced the boar and threw across the mountain. For him even the wives of the gods, The wives of the gods, having slain Arka, brought it to Indra; Thou hast encompassed the earth and heaven. As great as thou art, so great is thy majesty. verily he shall expand. The greatness of the sky is greater than the earth, the atmosphere is greater than the atmosphere; Indra, self-dependent, self-controlled, friend of all men, Self-dependent, unfriendly, hath waxed ready for the fight. Indra with his bolt rent Vrtra asunder, even as one rends a driedup bull. He hath loosened the earth, like a wounded bull; His fame is renowned far and wide. May Sindhu speed thee with might, When with the bolt thou didst encircle thy breast. For him, O ye knower of the seasons, Do ye make ready a bolt for Vrtra, Ruling over what is to be done.

asyed u mātuḥ savaneṣu sadyo mahaḥ pitum papivāṃ cārv annā#In the pressings of the mother he shall drink at once, The mighty draught of the father who hath eaten lovely food.$muṣāyad viṣṇuḥ pacataṃ sahīyān vidhyad varāhaṃ tiro adrim astā#Vishnu plundered the cook's cooks; He pierced the boar and threw across the mountain.$asmā id u gnāś cid devapatnīr indrāyārkam ahihatya ūvuḥ#For him even the wives of the gods, The wives of the gods, having slain Arka, brought it to Indra;$pari dyāvāpṛthivī jabhra urvī nāsya te mahimānam pari ṣṭaḥ#Thou hast encompassed the earth and heaven. As great as thou art, so great is thy majesty.$asyed eva pra ririce mahitvaṃ divas pṛthivyāḥ pary antarikṣāt#verily he shall expand. The greatness of the sky is greater than the earth, the atmosphere is greater than the atmosphere;$svarāḷ indro dama ā viśvagūrtaḥ svarir amatro vavakṣe raṇāya#Indra, self-dependent, self-controlled, friend of all men, Self-dependent, unfriendly, hath waxed ready for the fight.$asyed eva śavasā śuṣantaṃ vi vṛścad vajreṇa vṛtram indraḥ#Indra with his bolt rent Vrtra asunder, even as one rends a driedup bull.$gā na vrāṇā avanīr amuñcad abhi śravo dāvane sacetāḥ#He hath loosened the earth, like a wounded bull; His fame is renowned far and wide.$asyed u tveṣasā ranta sindhavaḥ pari yad vajreṇa sīm ayacchat#May Sindhu speed thee with might, When with the bolt thou didst encircle thy breast.$asmā id u pra bharā tūtujāno vṛtrāya vajram īśānaḥ kiyedhāḥ#For him, O ye knower of the seasons, Do ye make ready a bolt for Vrtra, Ruling over what is to be done.$

urūpalipipracayenātisuvāsitīkṛtakanakaketakīkusumadalabhūtavarṇadūta ekaḥ śrīgāndharvayā tatkareṇa lalitādiṣu sañcāritaḥ tatas taṃ lalitā śirasi nidhāya sakhībhiḥ saha rahaḥ paripaṭhya nāndīmukhīkare sasmitam arpitavatī nāndīmukhī smitvānandam abhinīya vakṣasi nidhāya vācayati śrīnāndīmukhīśrīlalitāśrīviśākhāprabhṛtiprāṇapreṣṭhasakhīvargeṣu pariṣvaṅgaparārdharaṅgapūrvikā kasyāścid vijñaptir iyam śrīdāmasubalabhadrasenādipramukhapriyavayasyagaṇaiḥ saha govardhanaparisare sambhṛtagocāraṇaparamāmodasya vrajarājanijajīvitaparārdhaśatādhikaparamapriyatamatanayasya$The leaves of the golden ketaki flowers had been made fragrant by the thick coatings on my thighs, and they gave me the complexion of jasmine flowers. One of them was transferred by her to Lalita and the other parts of the city through the instrumentality of the Gāndharva musical instrument. Then Lalitā struck him on the head with her hand. She kept it with her friends and recited it privately. Then, smiling, she placed it in Nandimukhas hand. < dātrtvena vyavasthitam// ṣaḍardhasaram sacchästram upâdeyam idam sphutam//.< 131TĀV XXXVII 32-33a: anena ca asya granthasya- iti saptādhikām enām trimsatam yaḥ sadā< budhaḥ/ ähnikānām samabhyasyet sa sākṣād bhairavo bhavet// saptatrimśatsu sampurnabodho< yad bhairavo bhavet/ kim citram anavo 'py asya dṛśa bhairavatām iyuḥ-ityādinā upakrāntam< eva mahaprayojanatvam nirvāhitam//.< 132... which serves also to describe the two final 'states' (avastha), turya and turyātīta (see---> 132> 12⁹TĀV I 21: vakṣyamāṇopāyakrameṇa svātmatayā pratyabhijñānāj jīvanmuktipradatvam> prayojanam ślokāntarāsūtritam api śrīśambhunātha ityādiślokena sākṣād uktam. Nandīmukhi smiled, took Ānanda to her bosom, and made him recite. Śrī Nandinīmukhyā, Śrī Lalitaśrī, Viśākhā and others among the groups of friends who were dearer to her than her own life. In some cases, the representation is preceded by an embrace or a cheerful exchange of hints. He was accompanied by his dear associates, headed by Śrīdāmā, Subala, Bhadrasena, and others. In the vicinity of Govardhana, supreme delight was generated by the cowherd boys wandering around. O king of Vraja, to your most beloved son, who is worth more than a hundred parārdhas of your own life,

urūpalipipracayenātisuvāsitīkṛtakanakaketakīkusumadalabhūtavarṇadūta#The leaves of the golden ketaki flowers had been made fragrant by the thick coatings on my thighs, and they gave me the complexion of jasmine flowers.$ekaḥ śrīgāndharvayā tatkareṇa lalitādiṣu sañcāritaḥ#One of them was transferred by her to Lalita and the other parts of the city through the instrumentality of the Gāndharva musical instrument.$tatas taṃ lalitā śirasi#Then Lalitā struck him on the head with her hand.$nidhāya sakhībhiḥ saha rahaḥ paripaṭhya nāndīmukhīkare sasmitam arpitavatī#She kept it with her friends and recited it privately. Then, smiling, she placed it in Nandimukhas hand.$nāndīmukhī smitvānandam abhinīya vakṣasi nidhāya vācayati#Nandīmukhi smiled, took Ānanda to her bosom, and made him recite.$śrīnāndīmukhīśrīlalitāśrīviśākhāprabhṛtiprāṇapreṣṭhasakhīvargeṣu#Śrī Nandinīmukhyā, Śrī Lalitaśrī, Viśākhā and others among the groups of friends who were dearer to her than her own life.$pariṣvaṅgaparārdharaṅgapūrvikā kasyāścid vijñaptir iyam#In some cases, the representation is preceded by an embrace or a cheerful exchange of hints.$śrīdāmasubalabhadrasenādipramukhapriyavayasyagaṇaiḥ saha#He was accompanied by his dear associates, headed by Śrīdāmā, Subala, Bhadrasena, and others.$govardhanaparisare sambhṛtagocāraṇaparamāmodasya#In the vicinity of Govardhana, supreme delight was generated by the cowherd boys wandering around.$vrajarājanijajīvitaparārdhaśatādhikaparamapriyatamatanayasya#O king of Vraja, to your most beloved son, who is worth more than a hundred parārdhas of your own life,$

nairṛta iti gaganagamanamandaśaktir aśastraś ca atapye sa tu matsambandhī brahmarākṣasaḥ tiṣṭha tiṣṭha pāpa kva apaharasi iti bhartsayann utthāya rākṣasena sama sṛjyata tāṃ tu roṣād anapekṣāpaviddhām amaravṛkṣamañjarīm iva antarikṣād āpatantīm unmukhaprasāritobhayakaraḥ karābhyām agrahīṣam upagṛhya ca vepamānāṃ sammīlitākṣīṃ madaṅgasparśasukhenodbhinnaromāñcāṃ tādṛśīm eva tām anavatārayann atiṣṭham tāvat tāv ubhāv api śailaśṛṅgabhaṅgaiḥ pādapaiś ca rabhasonmūlitair muṣṭipādaprahāraiś ca parasparam akṣapayetām punar aham atimṛduni pulinavati kusumalavalāñchite sarastīre varopya saspṛhaṃ nirvarṇayams tāṃ matprāṇaikavallabhāṃ rājakanyāṃ kandukavatīm$Nairṛta is one who is incapable of flying through the sky, and hence devoid of any weapons. It does not cause distress to those who are not ascetics, nor to those who are non-burdensome. *Yogäcärabhümi: That brahma-rakshasa is my relative. Stay there. O wicked one! Where are you taking her? He arose and reprimanded him in this way. He was created together with the rakshasa. She was pierced through anger and did not think about whether she would be killed or revived. It was like the blossom of a tree of the immortals, descending from the sky. He stretched out both his hands and grasped me with his hands. She was trembling and her eyes were closed. The joys from touching my body will make you stand up, with your body hair standing up. In this way they remained without allowing her to go down. At that time, both of them were shattered by the summits of mountains. The trees were violently uprooted. They struck each other with fists and feet and flung the dice. But once again, on this soft sandbank dotted with clusters of flowers, 927 For Sanskrit fragments, see ANALAYO 20 1 1 : II 6 1 0 n.1 3 1 . In addition, there arei IT1 n()ft�ntlexcerpts from this sutra in Sailghabhadra' s NA: cf. 7 1 6c I 2- 1 4 ; 7 1 7c5-7 1 8b4 (partly quotations,paraphrases, partly discussion) ; 7 1 9a I 9-2 1 ; nOb l f.928 Cf., with regard to simile of the poisoned arrow, ANALAYO 20 1 1 : II 6 1 1 n. 1 3 6 .216 He set her down on the bank of the lake, satisfying her longing. two phasesfirst(grEhaka, She is the princess Kanduvatī, dearer to me than my own life.

nairṛta iti gaganagamanamandaśaktir aśastraś ca#Nairṛta is one who is incapable of flying through the sky, and hence devoid of any weapons.$atapye#It does not cause distress to those who are not ascetics, nor to those who are non-burdensome.$sa tu matsambandhī brahmarākṣasaḥ tiṣṭha tiṣṭha#That brahma-rakshasa is my relative. Stay there.$pāpa kva apaharasi iti bhartsayann utthāya#O wicked one! Where are you taking her? He arose and reprimanded him in this way.$rākṣasena sama sṛjyata#He was created together with the rakshasa.$tāṃ tu roṣād anapekṣāpaviddhām#She was pierced through anger and did not think about whether she would be killed or revived.$amaravṛkṣamañjarīm iva antarikṣād āpatantīm#It was like the blossom of a tree of the immortals, descending from the sky.$unmukhaprasāritobhayakaraḥ karābhyām agrahīṣam#He stretched out both his hands and grasped me with his hands.$upagṛhya ca vepamānāṃ sammīlitākṣīṃ#She was trembling and her eyes were closed.$madaṅgasparśasukhenodbhinnaromāñcāṃ tādṛśīm#The joys from touching my body will make you stand up, with your body hair standing up.$eva tām anavatārayann atiṣṭham#In this way they remained without allowing her to go down.$tāvat tāv ubhāv api śailaśṛṅgabhaṅgaiḥ#At that time, both of them were shattered by the summits of mountains.$pādapaiś ca rabhasonmūlitair#The trees were violently uprooted.$muṣṭipādaprahāraiś ca parasparam akṣapayetām#They struck each other with fists and feet and flung the dice.$punar aham atimṛduni pulinavati kusumalavalāñchite#But once again, on this soft sandbank dotted with clusters of flowers,$sarastīre varopya saspṛhaṃ nirvarṇayams tāṃ#He set her down on the bank of the lake, satisfying her longing.$matprāṇaikavallabhāṃ rājakanyāṃ kandukavatīm#She is the princess Kanduvatī, dearer to me than my own life.$

divyaśilpijanaiḥ kḷptaṃ ṣoḍaśakṣetraveśanam adhiṣṭhāya śrīnagaraṃ sadā rakṣati viṣṭapam itthameva prakāreṇa śrīpurāṇyanyakānyapi na bhedako pi vinyāso nāmamātraṃ purāṃ bhidā nānāvṛkṣamahodyānamārabhyetikrameṇa ye vadanti śrīpurakathāṃ te yānti paramāṃ gatim ākarṇayanti pṛcchanti vicinvanti ca ye narāḥ ye pustake dhārayanti te yānti paramāṃ gatim ye śrīpuraprakāreṇa tattatsthānavibhedataḥ kṛtvā śilpijanaiḥ sarvaṃ śrīdevyāyatanaṃ mahat saṃpādayanti ye bhaktāste yānti paramāṃ gatim iti śrībrahmāṇḍamahāpurāṇe uttarabhāge hayagrīvāgastyasaṃvāde lalitopākhyāne gṛharājāntarakathanaṃ nāma saptatriṃśo dhyāyaḥ śrutametanmahāvṛttamāvirbhāvādikaṃ mahat$It was decorated by celestial artisans in sixteen different places. Pt. II.B: An Attempt at a Structural Comparison Residing in glorious Nagara, He always protects the world. In this way, the other cities of Śrī were also like that. . . . . . . . . . . . .. . The arrangement also is not differentiator. It is only a mere name that is separate from the city. Beginning with the large grove of various trees, and so on, in due order. Those who recount the story of Śrīpura attain the greatest goal. Those who listen, question, or investigate, transcendent aspect of brahman.810 That is, the string accounts for the unity of the ensemble, the necklace, and, at the sametime, is found within all the parts, the pearls; see YR ad 34.811 vijrmbhate.812YR's concluding remarks on the vedāntic atman/brahman are made in Trika terms. It is Those who possess this in the form of a book go to the supreme destination. Those who, like the goddess of fortune, Are divided according to their different places, Will not be liberated from rebirth in the realm of afflicted spirits. For those who are without attachment, Who have no attachment and whose minds are devoid of discernment, Whom do they delight in? 11241136b. Refutation: the Vaibhāṣikas of Kaśmir 1136VI. Qualities the Buddhas Have in Common withOrdinary Persons and with SaintsA. General RemarksB. Qualities the Buddhas Have in Commonwith Saints . All the craftsmen will build The great temple of Śrīdevī. Those who are devoted and accomplish this, attain the supreme objective. Notes and commentary of Kishanrao Madhavarao Joglekar on this th canto is made available here in Mb pdf for further reading. I have heard about this great account and about the great manifestations that took place.

divyaśilpijanaiḥ kḷptaṃ ṣoḍaśakṣetraveśanam#It was decorated by celestial artisans in sixteen different places.$adhiṣṭhāya śrīnagaraṃ sadā rakṣati viṣṭapam#Residing in glorious Nagara, He always protects the world.$itthameva prakāreṇa śrīpurāṇyanyakānyapi#In this way, the other cities of Śrī were also like that.$na bhedako pi vinyāso nāmamātraṃ purāṃ bhidā#The arrangement also is not differentiator. It is only a mere name that is separate from the city.$nānāvṛkṣamahodyānamārabhyetikrameṇa ye#Beginning with the large grove of various trees, and so on, in due order.$vadanti śrīpurakathāṃ te yānti paramāṃ gatim#Those who recount the story of Śrīpura attain the greatest goal.$ākarṇayanti pṛcchanti vicinvanti ca ye narāḥ#Those who listen, question, or investigate,$ye pustake dhārayanti te yānti paramāṃ gatim#Those who possess this in the form of a book go to the supreme destination.$ye śrīpuraprakāreṇa tattatsthānavibhedataḥ#Those who, like the goddess of fortune, Are divided according to their different places, Will not be liberated from rebirth in the realm of afflicted spirits. For those who are without attachment, Who have no attachment and whose minds are devoid of discernment, Whom do they delight in?$kṛtvā śilpijanaiḥ sarvaṃ śrīdevyāyatanaṃ mahat#. All the craftsmen will build The great temple of Śrīdevī.$saṃpādayanti ye bhaktāste yānti paramāṃ gatim#Those who are devoted and accomplish this, attain the supreme objective.$iti śrībrahmāṇḍamahāpurāṇe uttarabhāge hayagrīvāgastyasaṃvāde lalitopākhyāne gṛharājāntarakathanaṃ nāma saptatriṃśo dhyāyaḥ#Notes and commentary of Kishanrao Madhavarao Joglekar on this th canto is made available here in Mb pdf for further reading.$śrutametanmahāvṛttamāvirbhāvādikaṃ mahat#I have heard about this great account and about the great manifestations that took place.$

cleściṇsyādbhāvakarmavācini taśabde pare abhāvi abhāviṣyata akarmako pyupasargavaśātsakarmakaḥ anubhūyate ānandaścaitreṇa tvayā mayā ca anubhūyete anubhūyante tvamanubhūyase ahamanubhūye anvabhāvi anvabhāviṣātām anvabhaviṣātām$In the following sections, in accordance with the rules laid down in the Pañcāmṛtasūtra, one should read chīñśaḥ. The particle ca is meant to indicate the affix tasi which denotes a particular predicate of an action. Impossible. There is no such thing as non-existent, or non-existent, or non-existent, or non-existent, or non-existent, or non-existent, or non- If there were none, it would not exist. That which is not the object of an injunction is also the object of an injunction, by reason of the prefix apu occurring in the passive voice. Joy is experienced by Caitra, by you and by me. Are experienced. They are not experienced. Those that are experienced in the present life are experienced in a future life, those that are experienced in a future life, those that are experienced in a future life, those that are experienced in a future life, and those that are experienced in a future life. Those that are experienced in the present life are experienced in Are experiencedexperienced. Are you experiencing it? I will enjoy it, he replied. Anubhāvivī, possessed of the faculties; i. e., possessed of the characteristics described in the preceding verse. The compound anubhāvi is to be expounded as follows: Possessed of the faculties; i. e., endowed with the characteristics for those who are desirous of comprehension. He who desires his own welfare is the protector of others; he who desires his own welfare is the protector of others; he who desires his own welfare is the protector of others; he who desires his own welfare is the protector of others; he who desires his own welfare is the protector of

cleściṇsyādbhāvakarmavācini taśabde pare#In the following sections, in accordance with the rules laid down in the Pañcāmṛtasūtra, one should read chīñśaḥ. The particle ca is meant to indicate the affix tasi which denotes a particular predicate of an action.$abhāvi#Impossible. There is no such thing as non-existent, or non-existent, or non-existent, or non-existent, or non-existent, or non-existent, or non-$abhāviṣyata#If there were none, it would not exist.$akarmako pyupasargavaśātsakarmakaḥ#That which is not the object of an injunction is also the object of an injunction, by reason of the prefix apu occurring in the passive voice.$anubhūyate ānandaścaitreṇa tvayā mayā ca#Joy is experienced by Caitra, by you and by me.$anubhūyete#Are experienced. They are not experienced. Those that are experienced in the present life are experienced in a future life, those that are experienced in a future life, those that are experienced in a future life, those that are experienced in a future life, and those that are experienced in a future life. Those that are experienced in the present life are experienced in$anubhūyante#Are experiencedexperienced.$tvamanubhūyase#Are you experiencing it?$ahamanubhūye#I will enjoy it, he replied.$anvabhāvi#Anubhāvivī, possessed of the faculties; i. e., possessed of the characteristics described in the preceding verse. The compound anubhāvi is to be expounded as follows: Possessed of the faculties; i. e., endowed with the characteristics$anvabhāviṣātām#for those who are desirous of comprehension.$anvabhaviṣātām#He who desires his own welfare is the protector of others; he who desires his own welfare is the protector of others; he who desires his own welfare is the protector of others; he who desires his own welfare is the protector of others; he who desires his own welfare is the protector of$

sarvaprātipadikebhyaḥ svārthe kan tat prakṛtavacane mayaṭ prācuryeṇa prastuta prakṛta tasya vacana pratipādanam bhāvedhikaraṇe vā lyuṭ dvitīye tu annamayo yajñaḥ apūpamaya parva prājñādibhyaśca prajña eva prājñaḥ daivataḥ bahvalpārthācchas kārakādanyatarasyām ādyādibhyastaserupasakhyānam svareṇa svarataḥ varṇataḥ kṛbhvastiyoge sapadyakartari cviḥ vikārātmatā prāpnuvatyā prakṛtau vartamānādvikāraśabdāt svārthe cvirvā syāt karotyādibhiryoge$From all the stem of a word, ka becomes ka in the sense of ones own. In the present context, we have a suggestion of a motif by Maya Dutts wife, Maya Dutt. The plural number in the present context is meant to convey the idea of what is going to be said in the present context. Or in bhāvedhi and in karaṇa, yūjjhā denotes repetition of syllable by syllable. In the case of a second opinion, on the other hand, it is inadmissible to say: I do not see any reason why this should be allowed to continue. But in the case of a third opinion, no reason is admissible for its being admitted by the Buddhists. Sacrifice consists of food, i. e., consisting of cooked food; This is a knot made of cakes. Zu 3.8'3 Zweifel ist nur berechtigt, solange der Gegenstandnoch nicht bestimmt ist. Habe ich z. B. einen Gegenstand noch as also from the wise and so forth. Prajña, wise, is the same as prajña. In honour of the gods;i. e., in accordance with what is prescribed by the gods. In the case of one, it is due to something that produces much or little purity in the thing; and in the case of the other, it is due to something that produces more or less purity in the thing. The first and other factors are indicated by the mention of the tail, which is meant to be included in the preceding clause. According to the vowel, i. e., according to his own articulation. As to colour, Krivâbhyastyoga and sapadyakarman. The word "modification" is derived from the root 'to be' used to denote a modification of that which exists at the present moment in Nature, and also from the root 'to be' applied to its own meaning when it is combined with such terms as'makes' and the like.

sarvaprātipadikebhyaḥ svārthe kan#From all the stem of a word, ka becomes ka in the sense of ones own.$tat prakṛtavacane mayaṭ#In the present context, we have a suggestion of a motif by Maya Dutts wife, Maya Dutt.$prācuryeṇa prastuta prakṛta tasya vacana pratipādanam#The plural number in the present context is meant to convey the idea of what is going to be said in the present context.$bhāvedhikaraṇe vā lyuṭ#Or in bhāvedhi and in karaṇa, yūjjhā denotes repetition of syllable by syllable.$dvitīye tu#In the case of a second opinion, on the other hand, it is inadmissible to say: I do not see any reason why this should be allowed to continue. But in the case of a third opinion, no reason is admissible for its being admitted by the Buddhists.$annamayo yajñaḥ#Sacrifice consists of food, i. e., consisting of cooked food;$apūpamaya parva#This is a knot made of cakes.$prājñādibhyaśca#as also from the wise and so forth.$prajña eva prājñaḥ#Prajña, wise, is the same as prajña.$daivataḥ#In honour of the gods;i. e., in accordance with what is prescribed by the gods.$bahvalpārthācchas kārakādanyatarasyām#In the case of one, it is due to something that produces much or little purity in the thing; and in the case of the other, it is due to something that produces more or less purity in the thing.$ādyādibhyastaserupasakhyānam#The first and other factors are indicated by the mention of the tail, which is meant to be included in the preceding clause.$svareṇa svarataḥ#According to the vowel, i. e., according to his own articulation.$varṇataḥ#As to colour,$kṛbhvastiyoge sapadyakartari cviḥ#Krivâbhyastyoga and sapadyakarman.$vikārātmatā prāpnuvatyā prakṛtau vartamānādvikāraśabdāt svārthe cvirvā syāt karotyādibhiryoge#The word "modification" is derived from the root 'to be' used to denote a modification of that which exists at the present moment in Nature, and also from the root 'to be' applied to its own meaning when it is combined with such terms as'makes' and the like.$

tamisrā tāmasī rātrirjyautsnī candrikayānvitā āgāmivartamānārhayuktāyāṃ niśi pakṣiṇī gaṇarātraṃ niśā bahvyaḥ pradoṣo rajanīmukham ardharātraniśīthau dvau dvau yāmapraharau samau sa parvasandhiḥ pratipatpañcadaśyoryadantaram pakṣāntau pañcadaśyau dve paurṇamāsī tu paurṇimā kalāhīne sānumatiḥ pūrṇe rākā niśākare amāvāsyā tvamāvasyā darśaḥ sūryendusaṃgamaḥ sā dṛṣṭenduḥ sinīvālī sā naṣṭendukalā kuhūḥ uparāgo graho rāhugraste tvindau ca pūṣṇi ca sopaplavoparaktau dvau agnyutpāta upāhitaḥ ekayoktyā puṣpavantau divākaraniśākarau$tamisrā tāmasi rātriḥ jyotiṣṇī ca chandrikāyā. At night, when the night is ripe and fit for the present, there should be a night with birds. There are many nights in the morning and dusk at the beginning of the night. Midnight and midnight make up two watches of the night. Two watches of the night make up one prahara. The interval between the Pratipad and the Pañcadaśī is called Parvasandhi. There are two full moon days at the end of a fortnight known as pañcadaśī and pūrṇimā. Anumati occurs when the moon is full and Rākā when deficient in a digit. The new moon day and the new moon day represent the new moon. The conjunction of the sun and the moon marks the conjunction of the sun and the moon. When the moon is seen, Sinīvālī; When the moon has vanished, Kuhu·π£a·πáa; And when the moon has just appeared, K·πõ·πáa·πáa·πáa·πáa·πáa: ≈ōivƒÅkhyƒÅ·πáa·πáa·πáa·πáa The eclipse occurs when the Moon and Puṣya are swallowed by Rāhu. The two supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening super The sun and the moon, covered with flowers, uttered the same words.

tamisrā tāmasī rātrirjyautsnī candrikayānvitā#tamisrā tāmasi rātriḥ jyotiṣṇī ca chandrikāyā.$āgāmivartamānārhayuktāyāṃ niśi pakṣiṇī#At night, when the night is ripe and fit for the present, there should be a night with birds.$gaṇarātraṃ niśā bahvyaḥ pradoṣo rajanīmukham#There are many nights in the morning and dusk at the beginning of the night.$ardharātraniśīthau dvau dvau yāmapraharau samau#Midnight and midnight make up two watches of the night. Two watches of the night make up one prahara.$sa parvasandhiḥ pratipatpañcadaśyoryadantaram#The interval between the Pratipad and the Pañcadaśī is called Parvasandhi.$pakṣāntau pañcadaśyau dve paurṇamāsī tu paurṇimā#There are two full moon days at the end of a fortnight known as pañcadaśī and pūrṇimā.$kalāhīne sānumatiḥ pūrṇe rākā niśākare#Anumati occurs when the moon is full and Rākā when deficient in a digit.$amāvāsyā tvamāvasyā darśaḥ sūryendusaṃgamaḥ#The new moon day and the new moon day represent the new moon. The conjunction of the sun and the moon marks the conjunction of the sun and the moon.$sā dṛṣṭenduḥ sinīvālī sā naṣṭendukalā kuhūḥ#When the moon is seen, Sinīvālī; When the moon has vanished, Kuhu·π£a·πáa; And when the moon has just appeared, K·πõ·πáa·πáa·πáa·πáa·πáa: ≈ōivƒÅkhyƒÅ·πáa·πáa·πáa·πáa$uparāgo graho rāhugraste tvindau ca pūṣṇi ca#The eclipse occurs when the Moon and Puṣya are swallowed by Rāhu.$sopaplavoparaktau dvau agnyutpāta upāhitaḥ#The two supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening supervening super$ekayoktyā puṣpavantau divākaraniśākarau#The sun and the moon, covered with flowers, uttered the same words.$

aparādhā eva pratibandhakāraṇaṃ vaktavyam ataevoktaṃ śrīśaunakena netre jalaṃ gātraruheṣu harṣaḥ bhp iti yathā prāyeṇādhunikānām brahmaṇyasya vadānyasya tava dāsasya keśava smṛtir nādyāpi vidhvastā bhavatsandarśanārthinaḥ bhp taduktarītyādhyavasitabhakter api nṛgasya jihvā na vakti bhp ity ādiyamavākyaviruddhaṃ yamalokagamanaṃ prāptavato vinā cārthavāda kalpanāmayaṃ bhāvaṃ śrutaśāstrasyāpi tasya satyāṃ tādṛśamāhātmyāyāṃ bhaktau śrīmadambarīṣādivat sevāgrahaṃ parityajya dānakarmāgraho na$The reasons for the delay should be pointed out as being due to the faulty nature of the persons concerned. It is for this reason that Śaunaka says: With tears in his eyesi. e., with tears flowing from the eyes and hairs standing on ends. Happiness;all this is meant to be included under the term happiness, satisfaction, joy. as is found in the case of men of the present day. O Keshava! I am devoted to brahmanas. I am generous. I am your servant. My memory has not as yet been clouded. I have come here with the intention of instructing you, Revered Sir. (Ślokavārtika-bhāṣya; BhPk. Upa. Iv. iv. xlviii. Commentary on the Separation of the Middle from Extremes From the Teacher to the Elder Arthaśāstra (p.46).—‘He shall appoint as his domestic priest a person whose family and character are well-known, who is well-instructed in the Veda with the six subsidiaries, in portents and the science of government, competent to allay all troubles from human and superhuman sources hy means laid down in the Atharva Veda; him the king shall follow as the pupil follows the teacher, the son the father, or the servant the master.’ rgya-mtshohi nań-skyes.lasuna sgog-pa.laharī rlabs.lan-tsvalinga II. vii. 5; xi. 2, 10.lekhanī smyug-gu. Mokşa-Nirvana 97Yat 71Yad 75Yathādrştim(-Drştam) 253Yathavasthita 134Yathādimuktaḥ 326Yatha sambhavam 163 The tongue of the Nṛga, even though fully conversant with devotion as described by him, does not speak (Bṛhadā. Upa. Iv. iv. and this would be contrary to such passages as the man who has gone to the realm of Yama goes to the regions of Yama, and there would be no need for a commendatory description. Even though the scriptures have been heard, they possess a magnanimity that is superior to all of them. That is the reason imaginative attributes must be ascribed to those sacred texts. In the case of devotion, as in the case of such acts as Ambarīṣa and the like, it is not necessary to renounce all attachment to service and insist upon charity.

aparādhā eva pratibandhakāraṇaṃ vaktavyam#The reasons for the delay should be pointed out as being due to the faulty nature of the persons concerned.$ataevoktaṃ śrīśaunakena#It is for this reason that Śaunaka says:$netre jalaṃ gātraruheṣu harṣaḥ bhp iti#With tears in his eyesi. e., with tears flowing from the eyes and hairs standing on ends. Happiness;all this is meant to be included under the term happiness, satisfaction, joy.$yathā prāyeṇādhunikānām#as is found in the case of men of the present day.$brahmaṇyasya vadānyasya tava dāsasya keśava#O Keshava! I am devoted to brahmanas. I am generous. I am your servant.$smṛtir nādyāpi vidhvastā bhavatsandarśanārthinaḥ bhp#My memory has not as yet been clouded. I have come here with the intention of instructing you, Revered Sir. (Ślokavārtika-bhāṣya; BhPk. Upa. Iv. iv. xlviii. Commentary on the Separation of the Middle from Extremes From the Teacher to the Elder$taduktarītyādhyavasitabhakter api nṛgasya jihvā na vakti bhp ity#The tongue of the Nṛga, even though fully conversant with devotion as described by him, does not speak (Bṛhadā. Upa. Iv. iv.$ādiyamavākyaviruddhaṃ yamalokagamanaṃ prāptavato vinā cārthavāda#and this would be contrary to such passages as the man who has gone to the realm of Yama goes to the regions of Yama, and there would be no need for a commendatory description.$kalpanāmayaṃ bhāvaṃ śrutaśāstrasyāpi tasya satyāṃ tādṛśamāhātmyāyāṃ#Even though the scriptures have been heard, they possess a magnanimity that is superior to all of them. That is the reason imaginative attributes must be ascribed to those sacred texts.$bhaktau śrīmadambarīṣādivat sevāgrahaṃ parityajya dānakarmāgraho na#In the case of devotion, as in the case of such acts as Ambarīṣa and the like, it is not necessary to renounce all attachment to service and insist upon charity.$

janasthānaṃ hatasthānaṃ bhūtapūrvaṃ kharālayam tatroṣyatāṃ janasthāne śūnye nihatarākṣase pauruṣaṃ balam āśritya trāsam utsṛjya dūrataḥ balaṃ hi sumahad yan me janasthāne niveśitam sadūṣaṇakharaṃ yuddhe hataṃ tad rāmasāyakaiḥ tataḥ krodho mamāpūrvo dhairyasyopari vardhate vairaṃ ca sumahajjātaṃ rāmaṃ prati sudāruṇam niryātayitum icchāmi tac ca vairam ahaṃ ripoḥ na hi lapsyāmy ahaṃ nidrām ahatvā saṃyuge ripum taṃ tv idānīm ahaṃ hatvā kharadūṣaṇaghātinam rāmaṃ śarmopalapsyāmi dhanaṃ labdhveva nirdhanaḥ janasthāne vasadbhis tu bhavadbhī rāmam āśritā pravṛttir upanetavyā kiṃ karotīti tattvataḥ apramādāc ca gantavyaṃ sarvair eva niśācaraiḥ kartavyaś ca sadā yatno rāghavasya vadhaṃ prati yuṣmākaṃ hi balajño haṃ bahuśo raṇamūrdhani$In earlier times, Janasthana had been destroyed and was the abode of asses. Reside in Janasthana, which is now empty because the rakshasas have been slain. Cast your fear far away and resort to your manliness and strength. My forces have been deployed in Janasthana and they are extremely large. In the battle, Dushana and Khara have been slain by Ramas arrows. That is the reason an unprecedented anger is overcoming my patience. A great enmity has been generated towards Rama and it is extremely terrible. I wish to surrender that enmity to my enemy. Having killed my enemy in battle, I will not be able to obtain sleep. I will now slay the one who killed Khara and Dushana. Like a poor person who has obtained some riches, I will seek refuge with Rama. When you lived in Janasthana, you sought refuge with Rama. What does it do? The present tense has been added for the purpose of indicating the exact nature of the action to be performed. described "the ground formed of burning fire, having a hot smell, forming only a single flame”(Burnouf, Introduction, 366) which is the floor of our hells.400. On the development of hellish cosmology, see Przyluski, Légende d'Açoka, 130; see also Feer,Fragments du Kandjour, 518, Hastings' Encyclopedia of Religion and Ethics, iv.113 (Bibliography).In the Devadūtasutta (Anguttara, i.138, Majjhima, iii. 178) the great hell (mahāniraya) has fourgates which lead into four secondary hells, Gūthaniraya, Kukkulaniraya, Simbalivana, Asipat-travana; all this is surrounded by the river Khärodakā which is, at least once, identified with the O ones who roam around in the night! All of you should proceed without any distraction. We must always make efforts towards killing Raghava. In the forefront of the battle, I have repeatedly known about your strength.

janasthānaṃ hatasthānaṃ bhūtapūrvaṃ kharālayam#In earlier times, Janasthana had been destroyed and was the abode of asses.$tatroṣyatāṃ janasthāne śūnye nihatarākṣase#Reside in Janasthana, which is now empty because the rakshasas have been slain.$pauruṣaṃ balam āśritya trāsam utsṛjya dūrataḥ#Cast your fear far away and resort to your manliness and strength.$balaṃ hi sumahad yan me janasthāne niveśitam#My forces have been deployed in Janasthana and they are extremely large.$sadūṣaṇakharaṃ yuddhe hataṃ tad rāmasāyakaiḥ#In the battle, Dushana and Khara have been slain by Ramas arrows.$tataḥ krodho mamāpūrvo dhairyasyopari vardhate#That is the reason an unprecedented anger is overcoming my patience.$vairaṃ ca sumahajjātaṃ rāmaṃ prati sudāruṇam#A great enmity has been generated towards Rama and it is extremely terrible.$niryātayitum icchāmi tac ca vairam ahaṃ ripoḥ#I wish to surrender that enmity to my enemy.$na hi lapsyāmy ahaṃ nidrām ahatvā saṃyuge ripum#Having killed my enemy in battle, I will not be able to obtain sleep.$taṃ tv idānīm ahaṃ hatvā kharadūṣaṇaghātinam#I will now slay the one who killed Khara and Dushana.$rāmaṃ śarmopalapsyāmi dhanaṃ labdhveva nirdhanaḥ#Like a poor person who has obtained some riches, I will seek refuge with Rama.$janasthāne vasadbhis tu bhavadbhī rāmam āśritā#When you lived in Janasthana, you sought refuge with Rama.$pravṛttir upanetavyā kiṃ karotīti tattvataḥ#What does it do? The present tense has been added for the purpose of indicating the exact nature of the action to be performed.$apramādāc ca gantavyaṃ sarvair eva niśācaraiḥ#O ones who roam around in the night! All of you should proceed without any distraction.$kartavyaś ca sadā yatno rāghavasya vadhaṃ prati#We must always make efforts towards killing Raghava.$yuṣmākaṃ hi balajño haṃ bahuśo raṇamūrdhani#In the forefront of the battle, I have repeatedly known about your strength.$

so vāmadakṣiṇadvaye puruṣe gṛhīte patanādbhayaṃ na bhavate vrajate sukhena emeva prajña iha durbalu bodhisattvo kiṃcāpi prasthihati bhajyati antareṇa so vā upāyabalaprajñaparigṛhīto na ca bhajyate spṛśati bodhi nararṣabhāṇām bhagavatyāṃ ratnaguṇasaṃcayagāthāyāmaupamyaparivarto nāma caturdaśamaḥ yo ādikarma sthitu bhūmiya bodhisattvo adhyāśayena vara prasthita buddhabodhim tehī suśiṣyagurugauravasaṃprayukto kalyāṇamitra sada sevayitavya vijñaiḥ kiṃ kāraṇaṃ tatu guṇāgamu paṇḍitānāṃ prajñāya pāramita te anuśāsayanti evaṃ jino bhaṇati sarvaguṇāgradhārī kalyāṇamitramupaniśrita buddhadharmāḥ$When two men, one on the left and the other on the right, have been seized, there is no fear of their falling and they move about happily. In the same way, a bodhisattva who is weak in wisdom will sometimes set out and break in mid-journey. But, upheld by the power of skillful means and wisdom, they do not waver, but touch the enlightenment of the leaders of men. karmabhiḥ sarvabhāvānāṃ tatsiddheḥ siddhasādhanam || iti |atra siddha (rāntaḥ) |na hyacetanam||12||na siddhasādhanaṃ yasmātkarmācetanamiti | ayamarthaḥ – nāsmābhiratra kartṛtva (mā-traṃ sādhyate 'pi tu viśiṣṭajñāna) kriyāyuktaḥ karteti kuto 'cetanaiḥ karmabhiḥsiddhasādhanamiti | yadyevaṃ dharmiviśeṣaviparītasādhano 'yaṃ viruddhaḥ | yadāhuḥ |-12d. ] N2D'MYRNP¾V‡V2V3G3AETry; karmmaṇontavacenava ( ca N3 ) N3 D2 ; karma cenna (nta G2 ) syacetanaṃ (naḥ V4 ) V4G2; ---cetanam G1; karmacetarhyacetanam M1; karmacaitanyacetanam M2 ; karma---cetanam M312 (di –d5) G1; (d± –d8) K1; [d3-d5] M3 This concludes Like a Simile, the fourteenth chapter of the Bhagavatī-sambhava-gāthā, which is a compilation of the precious qualities. When bodhisattvas on the level of beginners, Through their superior motivation, Have become established in the highest enlightenment of buddhahood, They are dedicated to venerating good students and spiritual teachers, And they always associate with wise spiritual teachers. For what reason? Because they teach the perfection of wisdom, which is the outcome of their own special qualities. Thus does the Jina teach, The supreme holder of all good qualities. Those who rely upon the kalyāṇamitra For the Dharma of buddhahood.

so vāmadakṣiṇadvaye puruṣe gṛhīte patanādbhayaṃ na bhavate vrajate sukhena#When two men, one on the left and the other on the right, have been seized, there is no fear of their falling and they move about happily.$emeva prajña iha durbalu bodhisattvo kiṃcāpi prasthihati bhajyati antareṇa#In the same way, a bodhisattva who is weak in wisdom will sometimes set out and break in mid-journey.$so vā upāyabalaprajñaparigṛhīto na ca bhajyate spṛśati bodhi nararṣabhāṇām#But, upheld by the power of skillful means and wisdom, they do not waver, but touch the enlightenment of the leaders of men.$bhagavatyāṃ ratnaguṇasaṃcayagāthāyāmaupamyaparivarto nāma caturdaśamaḥ#This concludes Like a Simile, the fourteenth chapter of the Bhagavatī-sambhava-gāthā, which is a compilation of the precious qualities.$yo ādikarma sthitu bhūmiya bodhisattvo adhyāśayena vara prasthita buddhabodhim#When bodhisattvas on the level of beginners, Through their superior motivation, Have become established in the highest enlightenment of buddhahood,$tehī suśiṣyagurugauravasaṃprayukto kalyāṇamitra sada sevayitavya vijñaiḥ#They are dedicated to venerating good students and spiritual teachers, And they always associate with wise spiritual teachers.$kiṃ kāraṇaṃ tatu guṇāgamu paṇḍitānāṃ prajñāya pāramita te anuśāsayanti#For what reason? Because they teach the perfection of wisdom, which is the outcome of their own special qualities.$evaṃ jino bhaṇati sarvaguṇāgradhārī kalyāṇamitramupaniśrita buddhadharmāḥ#Thus does the Jina teach, The supreme holder of all good qualities. Those who rely upon the kalyāṇamitra For the Dharma of buddhahood.$

yogeśvarasya skmsauka kāntāṃ kvāpi vilambinīṃ kalarutair āhūya bhūyas tataḥ digbhāgān avalokya raṅgavasudhām utsṛjya padbhyāṃ tataḥ eṣa sphāramṛdaṅganādamadhurair ambhomucām āravaiḥ barhaśreṇikṛtātapatraracano hṛṣṭaḥ śikhī nṛtyati pītāmbhaḥstimitāḥ sṛjanti salilāny ābaddhadhāraṃ ghanāḥ taddhārādhvanimīlitāni nayanāny abhyeti nidrāgamaḥ nidrāmudritalocane pratigṛhaṃ mūkāyamāne jane nirdvandvoccaraduccadarduraravaiḥ kolāhalinyo niśāḥ dhārānipātaravabodhitapañjarastha dātyūhaḍambarakarambitakaṇṭhakūjāḥ$Yogeśvara's. The Section of Māndhātri and Kālodāyī is finished. Chapter Xii Yogeśvara's. Commentary on the Separation of the Middle from Extremes It is a great wonder that the Supreme Personality of Godhead, Śrī Kṛṣṇa, has manifested Himself in Calling his beloved, who was hanging in some place, by her sweet voices, he again looked at the directions, left the stage and walked on foot. Here the peacock is dancing in delight, having formed a parasol with rows of peacock feathers, to the sweet sounds of thundering clouds accompanied by sparkling mṛdaṅga drums. When the clouds drink water, they become immobile and release a torrent of water that prevents their movement. Because of this torrent, when the eyes are closed, sleep overcomes them. With eyes closed in sleep and the people dumb in every home, the nights became nighty with the noises of frogs uttering unrestrained notes without any mutually clashing pairs of minds. The cages of the Daityas were roused by the falling rain drops, and the sky resounded with the warbling of the elephants in them.

yogeśvarasya skmsauka#Yogeśvara's. The Section of Māndhātri and Kālodāyī is finished. Chapter Xii Yogeśvara's. Commentary on the Separation of the Middle from Extremes It is a great wonder that the Supreme Personality of Godhead, Śrī Kṛṣṇa, has manifested Himself in$kāntāṃ kvāpi vilambinīṃ kalarutair āhūya bhūyas tataḥ digbhāgān avalokya raṅgavasudhām utsṛjya padbhyāṃ tataḥ#Calling his beloved, who was hanging in some place, by her sweet voices, he again looked at the directions, left the stage and walked on foot.$eṣa sphāramṛdaṅganādamadhurair ambhomucām āravaiḥ barhaśreṇikṛtātapatraracano hṛṣṭaḥ śikhī nṛtyati#Here the peacock is dancing in delight, having formed a parasol with rows of peacock feathers, to the sweet sounds of thundering clouds accompanied by sparkling mṛdaṅga drums.$pītāmbhaḥstimitāḥ sṛjanti salilāny ābaddhadhāraṃ ghanāḥ taddhārādhvanimīlitāni nayanāny abhyeti nidrāgamaḥ#When the clouds drink water, they become immobile and release a torrent of water that prevents their movement. Because of this torrent, when the eyes are closed, sleep overcomes them.$nidrāmudritalocane pratigṛhaṃ mūkāyamāne jane nirdvandvoccaraduccadarduraravaiḥ kolāhalinyo niśāḥ#With eyes closed in sleep and the people dumb in every home, the nights became nighty with the noises of frogs uttering unrestrained notes without any mutually clashing pairs of minds.$dhārānipātaravabodhitapañjarastha dātyūhaḍambarakarambitakaṇṭhakūjāḥ#The cages of the Daityas were roused by the falling rain drops, and the sky resounded with the warbling of the elephants in them.$

samādhisadguṇādhārā jitvā māragaṇānapi paramārthaṃ samāsādya saṃbodhiṃ samavāpnuyāt tato buddhapadaṃ prāpya kṛtvā dharmamayaṃ jagat nirvikalpo viśuddhātmā saṃprayāyāt sunirvṛtim sarvayogā mahāvidyāḥ paramārthāptikāraṇāḥ eṣā vidyā mahādharmasaṃbodhijñāmasādhanī yathā hi taṇḍulasiddhaṃ saṃsāradharmapālanam evameṣā mahāvidyā sarvasaddharmapālinī sarvalokā sumedinyāmurvarāyāṃ prayatnataḥ kṛṣitvā dhānyamāropya saṃpālayanti sādaram tadaṃkure samudbhūte nadībhinnarahāmbubhiḥ meghadhārāmbubhiḥ samyak sfālyamānaṃ pravardhite tatastatpariniṣpannaṃ chivā khale mahītale$With the good qualities of samādhi as their prop, They have conquered the hordes of māras. One would attain complete enlightenment By attaining the ultimate truth. Then, having attained the state of buddhahood And made the world full of Dharma, Without dualistic thinking, and with a pure heart, One will attain nirvāṇa. All kinds of yoga are great forms of knowledge and are the causes for attaining the supreme objective. This vidyā accomplishes The knowledge of the great Dharma of enlightenment. Just as the maintenance of the Dharma of cyclic existence Is guaranteed by a well-prepared rice grain, Thus is this great knowledge The protectress of all good qualities. All the worlds will strive to attain The most excellent state of sublime happiness. With great effort, they will conquer all the worlds; They will be victorious in battle and defeat all opponents. Their minds will be purified by meditation And they will know the past, the present, and the future. Having ploughed and sown seeds, They carefully protect them. That sprout was broken by the waters of the rivers and sprouted again. It was properly fanned by the rain from the clouds and extended on all sides. . The accomplishment will then Be displayed on the ground at the cremation ground.

samādhisadguṇādhārā jitvā māragaṇānapi#With the good qualities of samādhi as their prop, They have conquered the hordes of māras.$paramārthaṃ samāsādya saṃbodhiṃ samavāpnuyāt#One would attain complete enlightenment By attaining the ultimate truth.$tato buddhapadaṃ prāpya kṛtvā dharmamayaṃ jagat#Then, having attained the state of buddhahood And made the world full of Dharma,$nirvikalpo viśuddhātmā saṃprayāyāt sunirvṛtim#Without dualistic thinking, and with a pure heart, One will attain nirvāṇa.$sarvayogā mahāvidyāḥ paramārthāptikāraṇāḥ#All kinds of yoga are great forms of knowledge and are the causes for attaining the supreme objective.$eṣā vidyā mahādharmasaṃbodhijñāmasādhanī#This vidyā accomplishes The knowledge of the great Dharma of enlightenment.$yathā hi taṇḍulasiddhaṃ saṃsāradharmapālanam#Just as the maintenance of the Dharma of cyclic existence Is guaranteed by a well-prepared rice grain,$evameṣā mahāvidyā sarvasaddharmapālinī#Thus is this great knowledge The protectress of all good qualities.$sarvalokā sumedinyāmurvarāyāṃ prayatnataḥ#All the worlds will strive to attain The most excellent state of sublime happiness. With great effort, they will conquer all the worlds; They will be victorious in battle and defeat all opponents. Their minds will be purified by meditation And they will know the past, the present, and the future.$kṛṣitvā dhānyamāropya saṃpālayanti sādaram#Having ploughed and sown seeds, They carefully protect them.$tadaṃkure samudbhūte nadībhinnarahāmbubhiḥ#That sprout was broken by the waters of the rivers and sprouted again.$meghadhārāmbubhiḥ samyak sfālyamānaṃ pravardhite#It was properly fanned by the rain from the clouds and extended on all sides.$tatastatpariniṣpannaṃ chivā khale mahītale#. The accomplishment will then Be displayed on the ground at the cremation ground.$

cāmiśrā kālavadādimadhyāvasānaparicchedarahitasvapravāhā yādavendratva vrajayuvarājatvādyucitāharaharmahāsabhopaveśagocāraṇavinodādilakṣaṇā prakaṭarūpā tu śrīvigrahavat kālādibhir aparicchedyaiva satī bhagavad icchātmakasvarūpaśaktyaiva labdhārambhasamāpanā prāpañcikāprāpañcikaloka vastusaṃvalitā tadīyajanmādilakṣaṇā prathamā yathā tattad ekatarasthānādiniyatasthitikā tattanmantradhyānamayī yathā bṛhaddhyāna ratnābhiṣekādiprastāvaḥ kramadīpikāyām yathā vā ity ādi gautamīyatantre$It is mixed, like Time, and proceeds by itself without any delimitation of beginning, middle or end. Bodewitz 1994. 33 ff.6RV 1.162.21. Cp. Schmidl 1968, 646. - Cr. also the different (and enfire1y anthropocenlric!) idea that the sacrificer goes to heaven together wil~ his cattle my part do not perceive any reason for doubting the possibility that the third chapter of thePratyS basically documents or mirrors the situation of the first emergence of an ' idealist ' ­looking formulation characterizing the whole world a s "nothing but mind" (cittamiitra).Accordingly, at least from this point of view I fail to see why we should assume that thePratyS should have borrowed the ' idealist ' -looking formulation from an earlier source, asBronkhorst (2000 : 80t) and Franco suggest. According to Franco (2009: 1 1 7 , 1 -8), one may2477PratyS # 3J (34,23-25): dge slang de 'j sems rtse gcig pa 'j dbang gjs mdun na keng rus 'dug pa You are the king of the Yādavas. It is characterised by such diversions as sitting in the great assembly, strolling about and amusing oneself with drinks etc., which are suited to the dignity of the crown-prince of Vṛndāvana. O Lord, the manifest form of Satī is unknowable by Time, etc., like the physical body of Goddess Lakṣmī. The empirical is that which begins and ends only when acquired by the power of its very nature consisting in volition, in the empirical world. Covered with objects, in the shape of its birth and other conditions; i. e., it is enclosed by a thing along with which it subsists; so that there is nothing incongruous in asserting that such and such a thing has come into existence. The first line as it is said: That which is the cause of suffering, that which is the effect of suffering, that which is the effect of clinging, that which is the effect of non-clinging, that which is the effect of not clinging, that which is the effect of clinging, that which is the effect of clinging It consists of the contemplation of particular mantras and is restricted to a particular place or time. The same for the Bṛhat Dhyāna. The ceremonial sprinkling of gems etc. is as in the case of Kramadīpikā. And so on with the rest of Gautama's treatise.

cāmiśrā kālavadādimadhyāvasānaparicchedarahitasvapravāhā#It is mixed, like Time, and proceeds by itself without any delimitation of beginning, middle or end.$yādavendratva#You are the king of the Yādavas.$vrajayuvarājatvādyucitāharaharmahāsabhopaveśagocāraṇavinodādilakṣaṇā#It is characterised by such diversions as sitting in the great assembly, strolling about and amusing oneself with drinks etc., which are suited to the dignity of the crown-prince of Vṛndāvana.$prakaṭarūpā tu śrīvigrahavat kālādibhir aparicchedyaiva satī bhagavad#O Lord, the manifest form of Satī is unknowable by Time, etc., like the physical body of Goddess Lakṣmī.$icchātmakasvarūpaśaktyaiva labdhārambhasamāpanā prāpañcikāprāpañcikaloka#The empirical is that which begins and ends only when acquired by the power of its very nature consisting in volition, in the empirical world.$vastusaṃvalitā tadīyajanmādilakṣaṇā#Covered with objects, in the shape of its birth and other conditions; i. e., it is enclosed by a thing along with which it subsists; so that there is nothing incongruous in asserting that such and such a thing has come into existence.$prathamā yathā tattad#The first line as it is said: That which is the cause of suffering, that which is the effect of suffering, that which is the effect of clinging, that which is the effect of non-clinging, that which is the effect of not clinging, that which is the effect of clinging, that which is the effect of clinging$ekatarasthānādiniyatasthitikā tattanmantradhyānamayī#It consists of the contemplation of particular mantras and is restricted to a particular place or time.$yathā bṛhaddhyāna#The same for the Bṛhat Dhyāna.$ratnābhiṣekādiprastāvaḥ kramadīpikāyām yathā vā#The ceremonial sprinkling of gems etc. is as in the case of Kramadīpikā.$ity ādi gautamīyatantre#And so on with the rest of Gautama's treatise.$

daśatam brūyādevamevādhvaryuḥ sampreṣyati na prakramānjuhotīti etatpāriplavam sarvāṇi rājyānyācaṣṭe sarvā viśaḥ sarvānvedāntsarvāndevāntsarvāṇi bhūtāni sarveṣāṃ ha vai sa eteṣāṃ rājyānāṃ sāyujyaṃ salokatāmaśnute sarvāsāṃ viśāmaiśvaryamādhipatyaṃ gacati sarvānvedānavarunddhe sarvāndevānprītvā sarveṣu bhūteṣvantataḥ pratitiṣṭhati yasyaivaṃvidetaddhotā pāriplavamākhyānamācaṣṭe yo vaitadevaṃ vedaitadeva samānamākhyānam punaḥ punaḥ saṃvatsaram pariplavate tadyatpunaḥ punaḥ pariplavate tasmātpāriplavaṃ ṣaṭtriṃśataṃ daśāhānācaṣṭe ṣaṭtriṃśadakṣarā bṛhatī bārhatāḥ paśavo bṛhatyaivāsmai paśūnavarunddhe saṃvatsare paryavete dīkṣā prājāpatyamālabhyotsīdantīṣṭayaḥ purohitasyāgniṣu$The Adhvaryu calls in a similar manner; he does not make the offerings pertaining to the Prakrama formulas. This Pariplava describes all the kingdoms, all the peoples, all the Vedantas, all the gods and all the worlds. He is the creatures of all these kingdoms; he attains the fellowship and co-existence with them all. He attains the lordship and overlordship of the people, wins all the Vedas, pleases all the gods and is honoured by all. In the end he finds support in beings for whom knowing thus the Hotr recites this elucidative narrative. He knows Vaidadeva. This account repeatedly revolves around him for an entire year. In that it again and again revolves, therefore, the Pariplava is said to be of thirty-six days. the Brhati has thirty-six syllables, cattle are connected with the Brhati; verily by the Brhati he wins cattle for him. After the expiry of a year, the Dikṣā-offering and the Prājāpatya animal-sacrifice. The Ișțis pertaining to the fires of the Pratiprasthātṛ are omitted.

daśatam brūyādevamevādhvaryuḥ sampreṣyati na prakramānjuhotīti#The Adhvaryu calls in a similar manner; he does not make the offerings pertaining to the Prakrama formulas.$etatpāriplavam sarvāṇi rājyānyācaṣṭe sarvā viśaḥ sarvānvedāntsarvāndevāntsarvāṇi#This Pariplava describes all the kingdoms, all the peoples, all the Vedantas, all the gods and all the worlds.$bhūtāni sarveṣāṃ ha vai sa eteṣāṃ rājyānāṃ sāyujyaṃ salokatāmaśnute sarvāsāṃ#He is the creatures of all these kingdoms; he attains the fellowship and co-existence with them all.$viśāmaiśvaryamādhipatyaṃ gacati sarvānvedānavarunddhe sarvāndevānprītvā sarveṣu#He attains the lordship and overlordship of the people, wins all the Vedas, pleases all the gods and is honoured by all.$bhūteṣvantataḥ pratitiṣṭhati yasyaivaṃvidetaddhotā pāriplavamākhyānamācaṣṭe yo#In the end he finds support in beings for whom knowing thus the Hotr recites this elucidative narrative.$vaitadevaṃ vedaitadeva samānamākhyānam punaḥ punaḥ saṃvatsaram pariplavate#He knows Vaidadeva. This account repeatedly revolves around him for an entire year.$tadyatpunaḥ punaḥ pariplavate tasmātpāriplavaṃ ṣaṭtriṃśataṃ daśāhānācaṣṭe#In that it again and again revolves, therefore, the Pariplava is said to be of thirty-six days.$ṣaṭtriṃśadakṣarā bṛhatī bārhatāḥ paśavo bṛhatyaivāsmai paśūnavarunddhe#the Brhati has thirty-six syllables, cattle are connected with the Brhati; verily by the Brhati he wins cattle for him.$saṃvatsare paryavete dīkṣā prājāpatyamālabhyotsīdantīṣṭayaḥ purohitasyāgniṣu#After the expiry of a year, the Dikṣā-offering and the Prājāpatya animal-sacrifice. The Ișțis pertaining to the fires of the Pratiprasthātṛ are omitted.$

manavopi munīndrāś ca kathaṃ taṃ kṣuṇṇadhīr bhaje iti atha śrīrūpakīrtanam pratyākraṣṭuṃ nayanam abalā ity ādau yac chrīr vācāṃ janayati ratiṃ kīrtyamānā kavīnām bhp iti yasya śrīkṛṣṇarūpasya śobhāsampattiḥ kīrtyamānā satī kavīnāṃ tat kīrtakānāṃ vācāṃ tatkīrtaneṣv eva rāgaṃ janayati athoktaṃ śrī catuḥsanena kāmaṃ bhavaḥ savṛjinair nirayeṣu nastāt bhp ity ādau vācaś ca nas tulasivad yadi teṅghriśobhāḥ iti idaṃ hi puṃsas tapasaḥ śrutasya vā$Why should I worship Him with brokenheartedness, even though the minds of men and lords of sages have done so? Now begins the glorification of Śrī Rūpa. In such passages as Pratyāghṛṣṭuḥ nayam ābale etc., it is for the purpose of drawing back the eyesight that the text has used the term bala, weak, and so forth. see d] , Ignoranceas darkness, cravlll g as mOIsture, ( . . . ) .1 88.2.2. In my opinion, this suggestion is inacceptable for several reasons :I . First, Matsumoto ' s translation of the passage is incompatible with the text, regard less ofwhether we start from { a } or { b } ; it rather would presuppose * karmak:jetram iilaya(vijniina)­Mjam , which is, however, not supported by any o f the transmitted versions . Actually, theexpression karmak:jetriilaya (as an adj ective, i . e . , bahuvrlhi) can hardl y mean anything but"having karma as its field and iilaya" or "having karma as its field iilaya". S ince alaya is, in That Glory of Speech which when recited produces delight in the minds of poets' (Katha Upa. The beauty and opulence of Śrī Kṛṣṇa's transcendental form, which is glorified by the poets as being eternal, has been described by me. In the case of those who sing songs of praise, he or she generates attachment only to the act of singing. IT' )...The Bodhisattvapitaka. Tring.Besprechung von: Paul Williams, Altruism and Reality. Journal oJBuddhistEthics 6: 120-137.JJ[~tfj± 7 ofnota taskis Śrī Sūta Gosvāmī says, It is not proper to give up the body of a childless person who has been touched by a poisoned arrow. It is better to give up the body of a childless person who has been touched by a poisoned arrow than to give up the body of a childless person who has been In the passage beginning with the words, With four seats, one may at will pass through life in the hells infested by sinful beings (Bṛhadā. Upa. Iv. iv. ff. and ending with Be it so, etc., etc. )there is an apparitional derivation of the word Our voices, like the tulasī plant, Are adorned with your feet. A man may be engaged in austerities and may have obtained learning.

manavopi munīndrāś ca kathaṃ taṃ kṣuṇṇadhīr bhaje iti#Why should I worship Him with brokenheartedness, even though the minds of men and lords of sages have done so?$atha śrīrūpakīrtanam#Now begins the glorification of Śrī Rūpa.$pratyākraṣṭuṃ nayanam abalā ity ādau#In such passages as Pratyāghṛṣṭuḥ nayam ābale etc., it is for the purpose of drawing back the eyesight that the text has used the term bala, weak, and so forth.$yac chrīr vācāṃ janayati ratiṃ kīrtyamānā kavīnām bhp iti#That Glory of Speech which when recited produces delight in the minds of poets' (Katha Upa.$yasya śrīkṛṣṇarūpasya śobhāsampattiḥ kīrtyamānā satī kavīnāṃ tat#The beauty and opulence of Śrī Kṛṣṇa's transcendental form, which is glorified by the poets as being eternal, has been described by me.$kīrtakānāṃ vācāṃ tatkīrtaneṣv eva rāgaṃ janayati#In the case of those who sing songs of praise, he or she generates attachment only to the act of singing.$athoktaṃ śrī#Śrī Sūta Gosvāmī says, It is not proper to give up the body of a childless person who has been touched by a poisoned arrow. It is better to give up the body of a childless person who has been touched by a poisoned arrow than to give up the body of a childless person who has been$catuḥsanena kāmaṃ bhavaḥ savṛjinair nirayeṣu nastāt bhp ity ādau#In the passage beginning with the words, With four seats, one may at will pass through life in the hells infested by sinful beings (Bṛhadā. Upa. Iv. iv. ff. and ending with Be it so, etc., etc. )there is an apparitional derivation of the word$vācaś ca nas tulasivad yadi teṅghriśobhāḥ iti#Our voices, like the tulasī plant, Are adorned with your feet.$idaṃ hi puṃsas tapasaḥ śrutasya vā#A man may be engaged in austerities and may have obtained learning.$

asadyuktivicārajñāḥ śuṣkatarkāvalaṃbinaḥ bhramayatyeva tānmāyā hy amokṣe mokṣalipsayā śivadīkṣāsinā cchinnā na prarohettu sā punaḥ athopari mahāvidyā sarvavidyābhavodbhavā jagataḥ pralayotpatti vibhūtinidhiravyayā sā eva paramā devī vāgīśīti nigadyate aṣṭavargavibhinnā ca vidyā sā mātṛkaiva tu bhuvanāni pravakṣyāmi yathāvadanupūrvaśaḥ vāmā jyeṣṭhā tathā raudrī kālī vikaraṇī tathā balavikaraṇī caiva balapramathanī tāthā damanī sarvabhūtānāṃ tathā caiva manonmanī taptacāmīkarākārāḥ pañcavaktrāstrilocanāḥ amoghavīryāḥ sarvajñāḥ sarvataḥ sarvadā sthitāḥ sarvajñānugatāḥ sarvāḥ sarvābharaṇabhūṣitāḥ sarvalakṣaṇasampannaḥ sarvaiśvaryasamanvitāḥ$Those conversant with the consideration of non-existent reasoning and dry reasoning are suspended. In their desire for liberation, they are confused about what should not be done and what should not be done. The initiation of Śiva is cut off by the sword. It would not grow again. Now, the great vidyās beyond, Which arise from all the vidyās in the realm of phenomena, You are the inexhaustible store of the power of creation and destruction for the universe. That supreme goddess is known as Vagishcha. This knowledge is divided into eight groups. It belongs to the mother category only. I will now tell you about the worlds, exactly and in due order. Vāmā, Jyeṣṭhā, Raudrī, Kālī and Vikaraṇī. Balāvikaraṇī, and also Balapramathanī. It tames all beings and delights the mind. Their forms were like molten gold. They possessed five faces and three eyes. tradition. The historical development is indeed rather complex, and in addition the mattermay require re-consideration in view of the specific situation of our present age.' They are omniscient and their diligence is unfailing. They are everywhere, in every way and at all times. All of them were adorned in every kind of ornament. They were accompanied by the omniscient one. He is adorned with all the auspicious marks. All of them are endowed with prosperity.

asadyuktivicārajñāḥ śuṣkatarkāvalaṃbinaḥ#Those conversant with the consideration of non-existent reasoning and dry reasoning are suspended.$bhramayatyeva tānmāyā hy amokṣe mokṣalipsayā#In their desire for liberation, they are confused about what should not be done and what should not be done.$śivadīkṣāsinā cchinnā na prarohettu sā punaḥ#The initiation of Śiva is cut off by the sword. It would not grow again.$athopari mahāvidyā sarvavidyābhavodbhavā#Now, the great vidyās beyond, Which arise from all the vidyās in the realm of phenomena,$jagataḥ pralayotpatti vibhūtinidhiravyayā#You are the inexhaustible store of the power of creation and destruction for the universe.$sā eva paramā devī vāgīśīti nigadyate#That supreme goddess is known as Vagishcha.$aṣṭavargavibhinnā ca vidyā sā mātṛkaiva tu#This knowledge is divided into eight groups. It belongs to the mother category only.$bhuvanāni pravakṣyāmi yathāvadanupūrvaśaḥ#I will now tell you about the worlds, exactly and in due order.$vāmā jyeṣṭhā tathā raudrī kālī vikaraṇī tathā#Vāmā, Jyeṣṭhā, Raudrī, Kālī and Vikaraṇī.$balavikaraṇī caiva balapramathanī tāthā#Balāvikaraṇī, and also Balapramathanī.$damanī sarvabhūtānāṃ tathā caiva manonmanī#It tames all beings and delights the mind.$taptacāmīkarākārāḥ pañcavaktrāstrilocanāḥ#Their forms were like molten gold. They possessed five faces and three eyes.$amoghavīryāḥ sarvajñāḥ sarvataḥ sarvadā sthitāḥ#They are omniscient and their diligence is unfailing. They are everywhere, in every way and at all times.$sarvajñānugatāḥ sarvāḥ sarvābharaṇabhūṣitāḥ#All of them were adorned in every kind of ornament. They were accompanied by the omniscient one.$sarvalakṣaṇasampannaḥ sarvaiśvaryasamanvitāḥ#He is adorned with all the auspicious marks. All of them are endowed with prosperity.$

punaś ciccheda tān khaṇḍān mā vadhīr iti cābruvan viśvastān mātṛgarbhasthān nijabhrātṝṃ śatakrato dveṣavidhvastabuddhīnāṃ na citte karuṇākaṇaḥ evaṃ tu khaṇḍitaṃ khaṇḍaṃ hastapādādijīvavat nirvikāraṃ tato dṛṣṭvā saptasapta suvismitaḥ ekavad bahurūpāṇi garbhasthāni śubhāni ca rudanti bahurūpāṇi mā rutety abravīd dhariḥ tatas te maruto jātā balavanto mahaujasaḥ garbhasthā eva te nyonyam ūcuḥ śakraṃ gatabhramāḥ agastyaṃ muniśārdūlaṃ mātā yasyāśrame sthitā asmatpitā tava bhrātā sakhyaṃ te bahu manyate asmān upari sasnehaṃ manas te vidmahe mune na yat karoti śvapacaḥ pravṛttas tatra vajradhṛk ity etad vacanaṃ śrutvā agastyo gāt sasaṃbhramaḥ ditiṃ saṃbodhayām āsa vyathitāṃ garbhavedanāt$Saying, Do not kill him, he again sliced off those fragments. O Shatakratu! You should not trust your brothers, even when they are in the womb of a mother. In the minds of those whose intelligence is destroyed by hatred there is no atom of compassion. den gesamten vorhergehenden Satz als Apposition zum Demonstrativ- .pronomen (tat) dieses zweiten Satzes konstruiert. Ich habe dem in meinerWiedergabe dadurch Rechnung getragen, daß ich tat auf den ganzenvorhergehenden Satz bezogen habe. Vielleicht kann man aber tat auch,wie Ch. nahelegt, konkret auf ävara7Jam oder, noch besser, auf die,Erscheinung(en) und .Verderbtheit(en)' (nimittarp da~thu!-ya·T!It ca 1) desvorhergehenden Satzes beziehen, so daß zu übersetzen wäre: "[BeimArhat] im [Zustand des] restlosen [Erlöschens hingegen] sind diese In the same way, that which is broken is broken, like the hand, foot, etc., and like the soul. On seeing that they were unchanged for seven times, each of them was astounded. There are many beautiful forms in the womb, but all of them seem to be one and the same. They are weeping in many different kinds of forms. However, Hari replied, Do not weep. There were those who were miserable and lamented. From this were born the powerful and immensely energetic Maruts. Even while they were in the womb, they were freed from their delusion and spoke to Shakra. Agastya, tiger among sages, was in his mothers hermitage then. Our father and your brother hold great respect for your friendship. O sage! We know that your mind is full of affection towards us. The wielder of the vajra is capable of achieving anything that even a shvapacha is unable to accomplish. On hearing these words, Agastya was frightened and departed. He awoke Diti, who was suffering as a result of the pain in the womb.

punaś ciccheda tān khaṇḍān mā vadhīr iti cābruvan#Saying, Do not kill him, he again sliced off those fragments.$viśvastān mātṛgarbhasthān nijabhrātṝṃ śatakrato#O Shatakratu! You should not trust your brothers, even when they are in the womb of a mother.$dveṣavidhvastabuddhīnāṃ na citte karuṇākaṇaḥ#In the minds of those whose intelligence is destroyed by hatred there is no atom of compassion.$evaṃ tu khaṇḍitaṃ khaṇḍaṃ hastapādādijīvavat#In the same way, that which is broken is broken, like the hand, foot, etc., and like the soul.$nirvikāraṃ tato dṛṣṭvā saptasapta suvismitaḥ#On seeing that they were unchanged for seven times, each of them was astounded.$ekavad bahurūpāṇi garbhasthāni śubhāni ca#There are many beautiful forms in the womb, but all of them seem to be one and the same.$rudanti bahurūpāṇi mā rutety abravīd dhariḥ#They are weeping in many different kinds of forms. However, Hari replied, Do not weep. There were those who were miserable and lamented.$tatas te maruto jātā balavanto mahaujasaḥ#From this were born the powerful and immensely energetic Maruts.$garbhasthā eva te nyonyam ūcuḥ śakraṃ gatabhramāḥ#Even while they were in the womb, they were freed from their delusion and spoke to Shakra.$agastyaṃ muniśārdūlaṃ mātā yasyāśrame sthitā#Agastya, tiger among sages, was in his mothers hermitage then.$asmatpitā tava bhrātā sakhyaṃ te bahu manyate#Our father and your brother hold great respect for your friendship.$asmān upari sasnehaṃ manas te vidmahe mune#O sage! We know that your mind is full of affection towards us.$na yat karoti śvapacaḥ pravṛttas tatra vajradhṛk#The wielder of the vajra is capable of achieving anything that even a shvapacha is unable to accomplish.$ity etad vacanaṃ śrutvā agastyo gāt sasaṃbhramaḥ#On hearing these words, Agastya was frightened and departed.$ditiṃ saṃbodhayām āsa vyathitāṃ garbhavedanāt#He awoke Diti, who was suffering as a result of the pain in the womb.$

kiṃ kṛtaṃ kleśaprahāṇaṃ chinnasakalabandhano haṃ sarvabandhanavinirmuktaḥ kharaṃ te vākkarma niścāritaṃ atyayam atyayato deśaya apy eva nāmitat karmaparikṣayaṃ tanutvaṃ paryādānaṃ gacched iti tentyayam atyayato na deśitaṃ tena karmaṇdūkhalkāraḥ saṃvṛttaḥ yāṃs tvaṃ satvān adrākṣīḥ sthālykārān te kalpikāraksan bhikṣūṇām upasthāyakāḥ te bhaiṣajyāni kvāthayanto bhikṣubhir apriyam uktāḥ taiś cittaṃ pradūṣya sthālyo bhinnāḥ tena sthālykārāḥ saṃvṛttāḥ$What have I done to eliminate afflictions? All my fetters are severed and I am liberated from all fetters. You have spoken harsh words, you have uttered harsh words, Confess your wrongdoing as wrongdoing. I dont think that action would ever be wasted, diminished, and exhausted. This is the end. He did not confess it as a mistake, which is why the ceremonies are performed indiscriminately. What do you mean, said the king, that he has turned into a monk? The monk replied, I have turned into a monk. Those beings that you have seen making cooking-pots, They are dedicated to protecting the bhikṣus, Attendants of the bhikṣus. When they tried to boil the medicines, the monks spoke disagreeable words to them, but their minds were disturbed and they broke the cooking-pots. That is why they are called cooking-pots. They have been produced. Because of the arising of these things, beings are reborn as humans and non-humans. They have ceased to be beings. Because of the arising of these things, beings are reborn as humans and non-humans. Because of the arising of these things, beings are reborn as

kiṃ kṛtaṃ kleśaprahāṇaṃ chinnasakalabandhano haṃ sarvabandhanavinirmuktaḥ#What have I done to eliminate afflictions? All my fetters are severed and I am liberated from all fetters.$kharaṃ te vākkarma niścāritaṃ#You have spoken harsh words, you have uttered harsh words,$atyayam atyayato deśaya#Confess your wrongdoing as wrongdoing.$apy eva nāmitat karmaparikṣayaṃ tanutvaṃ paryādānaṃ gacched iti#I dont think that action would ever be wasted, diminished, and exhausted.$tentyayam#This is the end.$atyayato na deśitaṃ tena karmaṇdūkhalkāraḥ#He did not confess it as a mistake, which is why the ceremonies are performed indiscriminately.$saṃvṛttaḥ#What do you mean, said the king, that he has turned into a monk? The monk replied, I have turned into a monk.$yāṃs tvaṃ satvān adrākṣīḥ sthālykārān#Those beings that you have seen making cooking-pots,$te kalpikāraksan bhikṣūṇām upasthāyakāḥ#They are dedicated to protecting the bhikṣus, Attendants of the bhikṣus.$te bhaiṣajyāni kvāthayanto bhikṣubhir apriyam uktāḥ taiś cittaṃ pradūṣya sthālyo bhinnāḥ tena sthālykārāḥ#When they tried to boil the medicines, the monks spoke disagreeable words to them, but their minds were disturbed and they broke the cooking-pots. That is why they are called cooking-pots.$saṃvṛttāḥ#They have been produced. Because of the arising of these things, beings are reborn as humans and non-humans. They have ceased to be beings. Because of the arising of these things, beings are reborn as humans and non-humans. Because of the arising of these things, beings are reborn as$

vītahavyo mamajjāśu sarasy utphullapaṅkaje paṅkapalvalalīlānte vane kalabhako yathā tatra snātvā japaṃ kṛtvā pūjayitvā divākaram tapobhūṣitayā tanvā pūrvavat punar ābabhau maitryā tayā samatayā parayā ca śāntyā satprajñayā muditayā kṛpayā śriyā ca yukto munis sakalasaṅgavimuktacetā vindhye sarittaṭagato dinam eva reme vītahavyasamādhiyogopadeśo nāma sargaḥ dinānte sa samādhātuṃ punar eva mano muniḥ viveśa kāñcid vitatāṃ vijanāṃ vindhyakandarām tad evāthānusandhānam atyajat samam indriyaiḥ cetasā kathayām āsa dṛṣṭalokaparāvaraḥ pūrvam evendriyagaṇo mayā parihṛtas sphuṭam idānīṃ cintayā nārthaḥ punar vitatayā mama asti nāstīti kalanāṃ bhaṅktvā mṛdvīṃ latām iva śeṣe tu baddhasaṃsthānaṃ tiṣṭhāmy acalaśṛṅgavat$Vitahavya swiftly immersed himself in a lake that was full of blooming lotuses. Just like a baby calf in the forest that plays in a swamp and muddy pond, He bathed there, chanted and worshipped Divakara. With her body adorned with austerities, she was as radiant again as before. Friendship, equanimity, the highest tranquility, genuine wisdom, joy, compassion, and fortune. The devout sage with his mind freed from all attachments, having gone to the bank of the river Vindhya, enjoyed for a day. ßig eilund V Vitahavya Samādhi-Yoga-Upaśaḥ sarga. At the end of the day, the sage again applied his mind to samādhi. He entered an extensive and desolate cavern in the Vindhya. With all the senses under his subjugation, he then gave up all searching for it. Having seen the worlds, superior and inferior, he spoke about them in his mind. It is clear that I have clearly controlled my senses from the very beginning. Now I have nothing further to worry about. Having destroyed imagination of existence and non-existence, as one breaks a tender creeper, If anything remains, I will bind myself down and remain as immobile as the summit of a mountain.

vītahavyo mamajjāśu sarasy utphullapaṅkaje#Vitahavya swiftly immersed himself in a lake that was full of blooming lotuses.$paṅkapalvalalīlānte vane kalabhako yathā#Just like a baby calf in the forest that plays in a swamp and muddy pond,$tatra snātvā japaṃ kṛtvā pūjayitvā divākaram#He bathed there, chanted and worshipped Divakara.$tapobhūṣitayā tanvā pūrvavat punar ābabhau#With her body adorned with austerities, she was as radiant again as before.$maitryā tayā samatayā parayā ca śāntyā satprajñayā muditayā kṛpayā śriyā ca#Friendship, equanimity, the highest tranquility, genuine wisdom, joy, compassion, and fortune.$yukto munis sakalasaṅgavimuktacetā vindhye sarittaṭagato dinam eva reme#The devout sage with his mind freed from all attachments, having gone to the bank of the river Vindhya, enjoyed for a day.$vītahavyasamādhiyogopadeśo nāma sargaḥ#Vitahavya Samādhi-Yoga-Upaśaḥ sarga.$dinānte sa samādhātuṃ punar eva mano muniḥ#At the end of the day, the sage again applied his mind to samādhi.$viveśa kāñcid vitatāṃ vijanāṃ vindhyakandarām#He entered an extensive and desolate cavern in the Vindhya.$tad evāthānusandhānam atyajat samam indriyaiḥ#With all the senses under his subjugation, he then gave up all searching for it.$cetasā kathayām āsa dṛṣṭalokaparāvaraḥ#Having seen the worlds, superior and inferior, he spoke about them in his mind.$pūrvam evendriyagaṇo mayā parihṛtas sphuṭam#It is clear that I have clearly controlled my senses from the very beginning.$idānīṃ cintayā nārthaḥ punar vitatayā mama#Now I have nothing further to worry about.$asti nāstīti kalanāṃ bhaṅktvā mṛdvīṃ latām iva#Having destroyed imagination of existence and non-existence, as one breaks a tender creeper,$śeṣe tu baddhasaṃsthānaṃ tiṣṭhāmy acalaśṛṅgavat#If anything remains, I will bind myself down and remain as immobile as the summit of a mountain.$

prabhāte prasthitaś cainām abhivādyāham abravam campāyāṃ sānudāsasya gṛham amba vrajer iti śrāntaśrāntaś ca viśrāntaḥ pṛṣṭvā panthānam antare tāmraliptīṃ vrajāmi sma paribhūtāmarāvatīm bhoḥ sādho gaṅgasattasya gṛham ākhyāyatām iti yaṃ yam eva sma pṛcchāmi sa sa evaivam abravīt tāmraliptyāṃ pure bhrāntas tvatto dhūrtataro janaḥ durvidagdhajanālāpo grāmyanāgarako bhavān iti saṃpṛcchamānāya yadā mahyaṃ na kaś ca na$lßeszumBÄUgangtrde.ück-63 In the morning, he set out with her. I paid homage to him and said, O lord of the earth! O supreme among those who have dharma in their hearts! May you be fortunate that you have been able to save me from this great calamity. That of Sanudāsas at Campā. Mother, please go home. One who is fatigued means one who has shaken off all fatigue. One who is fatigued means one who has shaken off all fatigue. One who is fatigued means one who has shaken off all fatigue. One who is tired means one who has shaken off all fatigue. On the way, he asked about his welfare and said, O illustrious one! O unblemished one! Where are you going? Tell me what you want to know. The brahmana replied, O illustrious one! I am not going there for a long time. I was going to Tāmraliptī. Amarāvatī was despised. O Honorable One, of a Ganges-being. Tell us about the house. This is the very thing I was asking about. He said, 'It is just as thou sayest.'And so it came to pass: he said, 'It is just as thou sayest;' and so it came to pass: he said, 'It is just as thou sayest;' and so it came to pass: he said, 'It is just as thou sayest;' and so it came to He had wandered around in the city of Tāmraliptā. There are cunning folk more crafty than you. It is the conversation of people who are confused. You are a villager and an inhabitant of the city, he exclaimed. Thus questioned, he replied: Yes, I have. When for me there is no one, and no one does not exist, then who can say: I am without a protector! And when I have no protector, then who can say: I have no protector! or I have no protector! Or I have no protector! or

prabhāte prasthitaś cainām#In the morning, he set out with her.$abhivādyāham abravam#I paid homage to him and said, O lord of the earth! O supreme among those who have dharma in their hearts! May you be fortunate that you have been able to save me from this great calamity.$campāyāṃ sānudāsasya#That of Sanudāsas at Campā.$gṛham amba vrajer iti#Mother, please go home.$śrāntaśrāntaś ca viśrāntaḥ#One who is fatigued means one who has shaken off all fatigue. One who is fatigued means one who has shaken off all fatigue. One who is fatigued means one who has shaken off all fatigue. One who is tired means one who has shaken off all fatigue.$pṛṣṭvā panthānam antare#On the way, he asked about his welfare and said, O illustrious one! O unblemished one! Where are you going? Tell me what you want to know. The brahmana replied, O illustrious one! I am not going there for a long time.$tāmraliptīṃ vrajāmi sma#I was going to Tāmraliptī.$paribhūtāmarāvatīm#Amarāvatī was despised.$bhoḥ sādho gaṅgasattasya#O Honorable One, of a Ganges-being.$gṛham ākhyāyatām iti#Tell us about the house.$yaṃ yam eva sma pṛcchāmi#This is the very thing I was asking about.$sa sa evaivam abravīt#He said, 'It is just as thou sayest.'And so it came to pass: he said, 'It is just as thou sayest;' and so it came to pass: he said, 'It is just as thou sayest;' and so it came to pass: he said, 'It is just as thou sayest;' and so it came to$tāmraliptyāṃ pure bhrāntas#He had wandered around in the city of Tāmraliptā.$tvatto dhūrtataro janaḥ#There are cunning folk more crafty than you.$durvidagdhajanālāpo#It is the conversation of people who are confused.$grāmyanāgarako bhavān#You are a villager and an inhabitant of the city, he exclaimed.$iti saṃpṛcchamānāya#Thus questioned, he replied: Yes, I have.$yadā mahyaṃ na kaś ca na#When for me there is no one, and no one does not exist, then who can say: I am without a protector! And when I have no protector, then who can say: I have no protector! or I have no protector! Or I have no protector! or$

taṃ dṛṣṭvā nandinaṃ sarve praṇamyāhur gaṇeśvaram jayeti devāstaṃ dṛṣṭvā so pyāha ca gaṇeśvaraḥ bho bho devā mahābhāgāḥ sarve nirdhūtakalmaṣāḥ samprāptāḥ sarvalokeśā vaktumarhatha suvratāḥ tamāhurvaradaṃ devaṃ vāraṇendrasamaprabham paśupāśavimokṣārthaṃ darśayāsmān maheśvaram purā puratrayaṃ dagdhuṃ paśutvaṃ paribhāṣitam śaṅkitāś ca vayaṃ tatra paśutvaṃ prati suvrata vrataṃ pāśupataṃ proktaṃ bhavena parameṣṭhinā vratenānena bhūteśa paśutvaṃ naiva vidyate atha dvādaśavarṣaṃ vā māsadvādaśakaṃ tu vā dinadvādaśakaṃ vāpi kṛtvā tad vratam uttamam mucyante paśavaḥ sarve paśupāśairbhavasya tu darśayāmāsa tāndevān nārāyaṇapurogamān$On seeing Nandin, all of them bowed down before the lord of the ganas. The gods said, Be victorious. On seeing him, the lord of the ganas was delighted. O gods! O immensely fortunate ones! All of you have been cleansed of sin. O lords of all the worlds! O ones who are excellent in vows! You should speak to us. {???odha)It was known long ago that the Vaibhāsıka and theSautiāntika schools were engaged in a dispute regardingthe nature of Nirvana The first maintained that itwas something real (vastu), the second objected that itwas nothing leal by itself, that it was merely the He is said to be the god who grants boons. He is like an Indra among elephants in his radiance. Show us lord Śiva so that we may be released from the bondage of animality. In ancient times, animals were created to consume the three cities. O one who is excellent in vows! We were scared that they might turn into animals. This pāśupatavrata has been described by Bhava, the supreme lord. O lord of beings, due to this vow there is no beast-hood. Twelve years, or twelve months, Twelve nights, or one day, Or a fortnight, or two days, Or three days, or three days, or three days, Or seven days, or four days, or three days, Or perhaps twelve years, or twelve months, Or perhaps twelve days, or three days, or three This excellent vow can be practised for twelve days at the most. All the animals are freed from Bhavas noose of animality. He showed himself to the gods, with Narayana at the forefront.

taṃ dṛṣṭvā nandinaṃ sarve praṇamyāhur gaṇeśvaram#On seeing Nandin, all of them bowed down before the lord of the ganas.$jayeti devāstaṃ dṛṣṭvā so pyāha ca gaṇeśvaraḥ#The gods said, Be victorious. On seeing him, the lord of the ganas was delighted.$bho bho devā mahābhāgāḥ sarve nirdhūtakalmaṣāḥ#O gods! O immensely fortunate ones! All of you have been cleansed of sin.$samprāptāḥ sarvalokeśā vaktumarhatha suvratāḥ#O lords of all the worlds! O ones who are excellent in vows! You should speak to us.$tamāhurvaradaṃ devaṃ vāraṇendrasamaprabham#He is said to be the god who grants boons. He is like an Indra among elephants in his radiance.$paśupāśavimokṣārthaṃ darśayāsmān maheśvaram#Show us lord Śiva so that we may be released from the bondage of animality.$purā puratrayaṃ dagdhuṃ paśutvaṃ paribhāṣitam#In ancient times, animals were created to consume the three cities.$śaṅkitāś ca vayaṃ tatra paśutvaṃ prati suvrata#O one who is excellent in vows! We were scared that they might turn into animals.$vrataṃ pāśupataṃ proktaṃ bhavena parameṣṭhinā#This pāśupatavrata has been described by Bhava, the supreme lord.$vratenānena bhūteśa paśutvaṃ naiva vidyate#O lord of beings, due to this vow there is no beast-hood.$atha dvādaśavarṣaṃ vā māsadvādaśakaṃ tu vā#Twelve years, or twelve months, Twelve nights, or one day, Or a fortnight, or two days, Or three days, or three days, or three days, Or seven days, or four days, or three days, Or perhaps twelve years, or twelve months, Or perhaps twelve days, or three days, or three$dinadvādaśakaṃ vāpi kṛtvā tad vratam uttamam#This excellent vow can be practised for twelve days at the most.$mucyante paśavaḥ sarve paśupāśairbhavasya tu#All the animals are freed from Bhavas noose of animality.$darśayāmāsa tāndevān nārāyaṇapurogamān#He showed himself to the gods, with Narayana at the forefront.$

amitābhasya tathāgatasyārhataḥ samyaksaṃbuddhasya darśanāya na vicikitsām utpādayanti na kāṃkṣanty asaṅgabuddhajñānaṃ svakucalamūlaṃ cābhiśraddhadhati teṣām aupapādukānāṃ paryaṅkaiḥ padmeṣu prādurbhūtānāṃ muhūrtamātreṇaivaivaṃrūpaḥ kāyo bhavati tad yathānyeṣāṃ ciropapannānāṃ sattvānām paśyājita prajñādaurbalyaṃ prajñāvaimātraṃ prajñāparihāṇiṃ prajñāparīttatāṃ yatra hi nāma pañcavarṣaśatāni parihīṇā bhavanti buddhadarśanād bodhisattvadarśanāt saddharmadarśanād dhārmasaṃkathyāt kuśalamūlacaryāyāḥ parihīṇā bhavanti sarvakuśalamūlasaṃpatter yad idaṃ vicikitsāpatitaiḥ saṃjñāmanasikāraiḥ tad yathājita rājñaḥ kṣatriyasya mūrdhānābhiṣiktasya$the status of plants in early Buddhism only from a doctrinal perspective and as a historian of ideas working on a philological basis, whichmeans that one tries one's best to come as close as possible to theoriginal meaning of the available sources (in this case: texts). Myconviction is that in an age of historical awareness such an approachis indispensable even in the context of an attempt to delineate an adequate ethics of nature, if such an attempt includes resorting to the resources of old traditions. In this case, neglecting historical and philological accuracy is bound to detract from the persuasiveness of theattempt, at any rate in the eyes of critical readers. I am fully aware of to see the Realised One, the Worthy One, the Perfect Sambuddha Amitābha, They do not harbor any doubt. They have no doubt in the unimpeded wisdom of buddhahood. They have faith in their own shrines and roots. Appearing spontaneously, Lying cross-legged on lotuses, In a mere moment, the body becomes as it is described. That is to say, as in the case of other sentient beings. For sentient beings who have been born for a long time, Ajita, behold the weakness of wisdom! There is only a lack of wisdom, and only a decline in wisdom. It is the perfection of wisdom. Even though I have wasted five hundred years, They arise from seeing the Buddhas. Seeing the bodhisattvas. Because they see the true Dharma. It is through discussion about the Dharma. they have abandoned the practice of the roots of wholesomeness; They become so on account of their possession of all roots of the wholesome. It is being overcome by those who have fallen into doubt. by means of attention directed towards perception; Ajita, it is like the anointed kṣatriya king.

amitābhasya tathāgatasyārhataḥ samyaksaṃbuddhasya darśanāya#to see the Realised One, the Worthy One, the Perfect Sambuddha Amitābha,$na vicikitsām utpādayanti#They do not harbor any doubt.$na kāṃkṣanty asaṅgabuddhajñānaṃ#They have no doubt in the unimpeded wisdom of buddhahood.$svakucalamūlaṃ cābhiśraddhadhati teṣām#They have faith in their own shrines and roots.$aupapādukānāṃ paryaṅkaiḥ padmeṣu prādurbhūtānāṃ#Appearing spontaneously, Lying cross-legged on lotuses,$muhūrtamātreṇaivaivaṃrūpaḥ kāyo bhavati#In a mere moment, the body becomes as it is described.$tad yathānyeṣāṃ#That is to say, as in the case of other sentient beings.$ciropapannānāṃ sattvānām#For sentient beings who have been born for a long time,$paśyājita prajñādaurbalyaṃ prajñāvaimātraṃ prajñāparihāṇiṃ#Ajita, behold the weakness of wisdom! There is only a lack of wisdom, and only a decline in wisdom.$prajñāparīttatāṃ#It is the perfection of wisdom.$yatra hi nāma pañcavarṣaśatāni parihīṇā#Even though I have wasted five hundred years,$bhavanti buddhadarśanād#They arise from seeing the Buddhas.$bodhisattvadarśanāt#Seeing the bodhisattvas.$saddharmadarśanād#Because they see the true Dharma.$dhārmasaṃkathyāt#It is through discussion about the Dharma.$kuśalamūlacaryāyāḥ parihīṇā#they have abandoned the practice of the roots of wholesomeness;$bhavanti sarvakuśalamūlasaṃpatter#They become so on account of their possession of all roots of the wholesome.$yad idaṃ vicikitsāpatitaiḥ#It is being overcome by those who have fallen into doubt.$saṃjñāmanasikāraiḥ#by means of attention directed towards perception;$tad yathājita rājñaḥ kṣatriyasya mūrdhānābhiṣiktasya#Ajita, it is like the anointed kṣatriya king.$

śamayati bahu pittaṃ śleṣmakopaṃ karoti janayati jaṭharāgniṃ vātarogān nihanti suratajanitakhedaṃ tatkṣaṇād eva hanyād amṛtaphalam udāraṃ cāru śaṃsanti khe vaidyāḥ śamayaty arśaḥkṛcchrān harati savātaṃ tathā pittam kāpūrapaḍīyā rucyā balyā balamalakarā hṛdyagandhā sthirā ca tejo varṇaṃ vapuṣi kurute śukravṛddhiṃ karoti medovṛddhiṃ janayati tarāṃ pittaroge praśastaṃ sarpiḥpakvāgurumadhuyutā elayā saprayuktā karpūrādyā vidalanakarā rājayakṣmāpahantrī$It subdues the deranged Pitta, aggravates the deranged Kapha and proves beneficial in cases of intestinal glands and diseases due to the action of the deranged Vayu. Physicians in the sky sing the praises of this ambrosial fruit, which is charming and exquisite, for instantaneously destroying the fatigue caused by sexual intercourse. It alleviates the painful type of piles and subdues the deranged Vayu and Pitta. Kāpūrapiyāḥ [Kāpūrapiyā] is a synonym for kāmarūpā, white-skinned. It is appetising, strength-giving, diuretic, pleasant to the taste, aromatic, and stabilizing in its potency. It imparts a fiery colour to the body and increases the quantity of semen. It causes the growth of fat and is specially efficacious in diseases due to the action of the deranged Pitta. [] The use of a Vasti charged with clarified butter exercises curative efficacy in all forms of ocular affections, as well as in those due to the concerted action of the three deranged Doshas of the body perhaps the reason why in the introductory Story of the Dh. versionof the Khandhaparitta (Kh. 1. b) protection from snake bite is stated todetive from the cultivation of friendliness towards allliving beings, 92i.e., perhaps, frorri friendliness as such. Clarified butter duly cooked with the drugs of the Nyagrodhadi group, Aguru and honey should be prescribed for the patient in a case of Erysipelas. The drugs known as the Karpurasadi Gana act as constructive tonics and prove curative in cases of pulmonary consumption.

śamayati bahu pittaṃ śleṣmakopaṃ karoti janayati jaṭharāgniṃ vātarogān nihanti#It subdues the deranged Pitta, aggravates the deranged Kapha and proves beneficial in cases of intestinal glands and diseases due to the action of the deranged Vayu.$suratajanitakhedaṃ tatkṣaṇād eva hanyād amṛtaphalam udāraṃ cāru śaṃsanti khe vaidyāḥ#Physicians in the sky sing the praises of this ambrosial fruit, which is charming and exquisite, for instantaneously destroying the fatigue caused by sexual intercourse.$śamayaty arśaḥkṛcchrān harati savātaṃ tathā pittam#It alleviates the painful type of piles and subdues the deranged Vayu and Pitta.$kāpūrapaḍīyā#Kāpūrapiyāḥ [Kāpūrapiyā] is a synonym for kāmarūpā, white-skinned.$rucyā balyā balamalakarā hṛdyagandhā sthirā ca#It is appetising, strength-giving, diuretic, pleasant to the taste, aromatic, and stabilizing in its potency.$tejo varṇaṃ vapuṣi kurute śukravṛddhiṃ karoti#It imparts a fiery colour to the body and increases the quantity of semen.$medovṛddhiṃ janayati tarāṃ pittaroge praśastaṃ#It causes the growth of fat and is specially efficacious in diseases due to the action of the deranged Pitta. [] The use of a Vasti charged with clarified butter exercises curative efficacy in all forms of ocular affections, as well as in those due to the concerted action of the three deranged Doshas of the body$sarpiḥpakvāgurumadhuyutā elayā saprayuktā#Clarified butter duly cooked with the drugs of the Nyagrodhadi group, Aguru and honey should be prescribed for the patient in a case of Erysipelas.$karpūrādyā vidalanakarā rājayakṣmāpahantrī#The drugs known as the Karpurasadi Gana act as constructive tonics and prove curative in cases of pulmonary consumption.$

tasya dīpasya yaḥ kuryāt pradakṣiṇam atho naraḥ pradakṣiṇīkṛtā tena pṛthivī sāgarāmbarā vedānāṃ smaraṇaṃ tatra yajñānāṃ smaraṇaṃ tathā sukṛtī tatra yaḥ kuryād vedayajñaphalaṃ labhet ailatīrthaṃ tu taj jñeyaṃ tad eva ca purūravam vāsiṣṭhaṃ cāpi tat tu syān nimnabhedaṃ tad ucyate aile rājñi na kiṃcit syān nimnaṃ sarveṣu karmasu yad etan nimnam urvaśyāṃ sarvabhāvena vartanam tac cāpi bheditaṃ nimnaṃ vasiṣṭhena ca gaṅgayā nimnabhedam abhūt tena dṛṣṭādṛṣṭeṣṭasiddhidam tatra sapta śatāny āhus tīrthāni guṇavanti ca$A man who circumambulates that lamp obtains the radiance of an immortal being. ~tr~ He has circumambulated the earth, up to the girdle of the ocean. The Vedas are recalled in his memory and so are all the sacrifices that have been performed. A person who performs good deeds there, obtains the fruits of all Vedayajñas. Ailas tirtha should be known as the same as Pururava. 1992The Group 01 Discourses (Sutta-nipäta) vol. 11: revised translation with introduction and notes. Oxford.1993Collected Papers, vol. IV. Oxford. It is also said to be divided into two, narrow and deep. O queen Aila! There is nothing that is inferior to you in any of your deeds. With all ones sentiments, one must lower oneself down towards Urvashi. O unblemished one! It is my view that you should also lower oneself down towards the slopes of the mountain. Having said this, he lowered his head and lowered Urvashi in a calm and cheerful way. He lowered his head and Later, Vasishtha penetrated it with the Ganga. Yama (Aparārka, p.1185).—‘For addressing unspeakable words to a Brāhmaṇa, the expiation ordained is that the man should perform the Kṛcchrātikṛcchra penance and appease the insulted person by falling at his feet; and for tying a cloth round his neck, the expiation prescribed is that the man shall fast for three days and appease him by falling at his feet.If one falsely calumniates the Brāhmaṇa, or injures him, he shall fast for one day, or for three days, or for six days, according to circumstances.’This verse is quoted in Aparārka (p.1185). Therefore, it gives the seen and the unseen And the desired results. There was a division of the valleys, too; There was a division of the plains, too; There was a division of the streams, too; There was a division of the channels, too; There was a division of the rivers, too; There was a division of It is said that there are seven hundred tirthas with all the qualities.

tasya dīpasya yaḥ kuryāt pradakṣiṇam atho naraḥ#A man who circumambulates that lamp obtains the radiance of an immortal being.$pradakṣiṇīkṛtā tena pṛthivī sāgarāmbarā#He has circumambulated the earth, up to the girdle of the ocean.$vedānāṃ smaraṇaṃ tatra yajñānāṃ smaraṇaṃ tathā#The Vedas are recalled in his memory and so are all the sacrifices that have been performed.$sukṛtī tatra yaḥ kuryād vedayajñaphalaṃ labhet#A person who performs good deeds there, obtains the fruits of all Vedayajñas.$ailatīrthaṃ tu taj jñeyaṃ tad eva ca purūravam#Ailas tirtha should be known as the same as Pururava.$vāsiṣṭhaṃ cāpi tat tu syān nimnabhedaṃ tad ucyate#It is also said to be divided into two, narrow and deep.$aile rājñi na kiṃcit syān nimnaṃ sarveṣu karmasu#O queen Aila! There is nothing that is inferior to you in any of your deeds.$yad etan nimnam urvaśyāṃ sarvabhāvena vartanam#With all ones sentiments, one must lower oneself down towards Urvashi. O unblemished one! It is my view that you should also lower oneself down towards the slopes of the mountain. Having said this, he lowered his head and lowered Urvashi in a calm and cheerful way. He lowered his head and$tac cāpi bheditaṃ nimnaṃ vasiṣṭhena ca gaṅgayā#Later, Vasishtha penetrated it with the Ganga.$nimnabhedam abhūt tena dṛṣṭādṛṣṭeṣṭasiddhidam#Therefore, it gives the seen and the unseen And the desired results. There was a division of the valleys, too; There was a division of the plains, too; There was a division of the streams, too; There was a division of the channels, too; There was a division of the rivers, too; There was a division of$tatra sapta śatāny āhus tīrthāni guṇavanti ca#It is said that there are seven hundred tirthas with all the qualities.$

nidhanaṃ brāhmaṇasyājau varam evāhur uttamam sa vai śocāmi sarvān vai ye yuyutsanti pāṇḍavān vikruṣṭaṃ vidureṇādau tad etad bhayam āgatam na tu manye vighātāya jñānaṃ duḥkhasya saṃjaya bhavaty atibale hy etaj jñānam apy upaghātakam ṛṣayo hy api nirmuktāḥ paśyanto lokasaṃgrahān sukhe bhavanti sukhinas tathā duḥkhena duḥkhitāḥ kiṃ punar yo ham āsaktas tatra tatra sahasradhā putreṣu rājyadāreṣu pautreṣv api ca bandhuṣu saṃśaye tu mahaty asmin kiṃ nu me kṣamam uttamam vināśaṃ hy eva paśyāmi kurūṇām anucintayan dyūtapramukham ābhāti kurūṇāṃ vyasanaṃ mahat mandenaiśvaryakāmena lobhāt pāpam idaṃ kṛtam manye paryāyadharmo yaṃ kālasyātyantagāminaḥ$For a brahmana, it has been said that death is the supreme objective. I grieve for all those who wish to fight with the Panchalas. The danger foretold by Vidura at the outset has now arrived. O Sanjaya! I do not think that knowledge can destroy misery. This type of knowledge is also harmful in a person who is excessively strong. [] The patient suffering from kshatakshina should not be administered anuvasana basti with the help of drugs having similar properties as those of arishta, agnimantha, shyonaka, shigru, riddhi and kakamachi. The rishis were emancipated and saw the travails of the worlds. There are those who are happy in a time of happiness and those who are miserable in a time of unhappiness. How much more so when I am attached to it in a thousand ways! His sons, his kingdom, and his wife, His grandsons, and his kinsmen, S fviten driya (B :i dicates the] 3 66(B:senso ry capacities while they are untransformed [into sensory actualizations I have a great doubt on this score. What is the best course of action for me? When I think about it, I see the destruction of the Kurus. The great destruction of the Kurus seems to have started with the game of dice. of tt6263 (64 ~65 C This evil deed was committed by Manda, out of avarice and desiring for prosperity. rity of the comprehension of four aspects, viz., impermanence, etc., with regard to eachamong the four Truths, viz., suffering, [its] origin, [its] cessation and the path.In this passage, too, one might consider the possibility of understanding the 'training con­cerning insight' (adhiprajnarh sik.'jii) as being produced from the process of a gradual I think that this is the dharma of time, which extends beyond the limits of time.

nidhanaṃ brāhmaṇasyājau varam evāhur uttamam#For a brahmana, it has been said that death is the supreme objective.$sa vai śocāmi sarvān vai ye yuyutsanti pāṇḍavān#I grieve for all those who wish to fight with the Panchalas.$vikruṣṭaṃ vidureṇādau tad etad bhayam āgatam#The danger foretold by Vidura at the outset has now arrived.$na tu manye vighātāya jñānaṃ duḥkhasya saṃjaya#O Sanjaya! I do not think that knowledge can destroy misery.$bhavaty atibale hy etaj jñānam apy upaghātakam#This type of knowledge is also harmful in a person who is excessively strong. [] The patient suffering from kshatakshina should not be administered anuvasana basti with the help of drugs having similar properties as those of arishta, agnimantha, shyonaka, shigru, riddhi and kakamachi.$ṛṣayo hy api nirmuktāḥ paśyanto lokasaṃgrahān#The rishis were emancipated and saw the travails of the worlds.$sukhe bhavanti sukhinas tathā duḥkhena duḥkhitāḥ#There are those who are happy in a time of happiness and those who are miserable in a time of unhappiness.$kiṃ punar yo ham āsaktas tatra tatra sahasradhā#How much more so when I am attached to it in a thousand ways!$putreṣu rājyadāreṣu pautreṣv api ca bandhuṣu#His sons, his kingdom, and his wife, His grandsons, and his kinsmen,$saṃśaye tu mahaty asmin kiṃ nu me kṣamam uttamam#I have a great doubt on this score. What is the best course of action for me?$vināśaṃ hy eva paśyāmi kurūṇām anucintayan#When I think about it, I see the destruction of the Kurus.$dyūtapramukham ābhāti kurūṇāṃ vyasanaṃ mahat#The great destruction of the Kurus seems to have started with the game of dice.$mandenaiśvaryakāmena lobhāt pāpam idaṃ kṛtam#This evil deed was committed by Manda, out of avarice and desiring for prosperity.$manye paryāyadharmo yaṃ kālasyātyantagāminaḥ#I think that this is the dharma of time, which extends beyond the limits of time.$

aśnītaḥ phalamūlāni kalpitāni mayaiva hi haris tu prathamaṃ bhuktvā kāntayā pariveśitam dvitrābhiḥ sevito gacchec chayyāṃ puṣpavinirmitām tāmbūlair vyajanais tatra pādasaṃvāhanādibhiḥ sevyamāno bhṛśantābhir moditaḥ preyasīṃ smaran śrīrādhāpi harau supte sagaṇā muditāntarā kāntadattaṃ prītamanā ucchiṣṭaṃ bubhuje tataḥ kiñcid evo tato bhuktvā vrajec chayyāniketanam draṣṭuṃ kāntamukhāmbhojaṃ cakorīvan niśākaram tāmbūlacarvitaṃ tasya tatratyābhir niveditam tāmbūlāny api cāśnāti vibhajanti priyāliṣu kṛṣṇo pi tāsāṃ śuśrūṣuḥ svacchandaṃ bhāṣitaṃ mithaḥ prāptanidra ivābhāti vinidro pi paṭāvṛtaḥ tāś ca kṣvelīṃ kṣaṇaṃ kṛtvā mithaḥ kāntakathāśrayāḥ vyājanidrāṃ harer jñātvā kutaścid anumānataḥ$I will eat the fruits and roots that have been thought of by me. First, Hari ate and was surrounded by his beloved. One should go to a bed made of flowers attended upon by two or three. They offered him betel and fans, massaging his feet and other objects. scheint dadurch garantiert, daß sie sich auch und gerade im Kanon solcher Remembering his beloved, he was delighted and was severely served by them. When Hari falls asleep, Śrī Rādhā and the Gaṇas rejoice in their hearts. Delighted in his mind, he ate the leftover food that had been given to him by his beloved. Having eaten only a little, he should then go to his bedchamber. To gaze on her lover's lotus face Like the night-walker a partridge, When he had chewed betelnuts, his mistresses reported it to him. He chews betel leaves and distributes them among his priyālins. Kṛṣṇa also wished to listen to their free mutual conversation. kyan (D246a.3).Ms.(35b.2): duḥkham iti but Y's emendation to duḥkham api is preferred on the basis of theTib.; cf. his fn.3 p.117.Y118156[6]5253III.7 ab54 Though he has awakened, he seems as if he has fallen asleep, because he is veiled in a cloth. They spent some time talking to each other about their beloveds. Having learnt from some inference that Hari is pretending to be asleep,

aśnītaḥ phalamūlāni kalpitāni mayaiva hi#I will eat the fruits and roots that have been thought of by me.$haris tu prathamaṃ bhuktvā kāntayā pariveśitam#First, Hari ate and was surrounded by his beloved.$dvitrābhiḥ sevito gacchec chayyāṃ puṣpavinirmitām#One should go to a bed made of flowers attended upon by two or three.$tāmbūlair vyajanais tatra pādasaṃvāhanādibhiḥ#They offered him betel and fans, massaging his feet and other objects.$sevyamāno bhṛśantābhir moditaḥ preyasīṃ smaran#Remembering his beloved, he was delighted and was severely served by them.$śrīrādhāpi harau supte sagaṇā muditāntarā#When Hari falls asleep, Śrī Rādhā and the Gaṇas rejoice in their hearts.$kāntadattaṃ prītamanā ucchiṣṭaṃ bubhuje tataḥ#Delighted in his mind, he ate the leftover food that had been given to him by his beloved.$kiñcid evo tato bhuktvā vrajec chayyāniketanam#Having eaten only a little, he should then go to his bedchamber.$draṣṭuṃ kāntamukhāmbhojaṃ cakorīvan niśākaram#To gaze on her lover's lotus face Like the night-walker a partridge,$tāmbūlacarvitaṃ tasya tatratyābhir niveditam#When he had chewed betelnuts, his mistresses reported it to him.$tāmbūlāny api cāśnāti vibhajanti priyāliṣu#He chews betel leaves and distributes them among his priyālins.$kṛṣṇo pi tāsāṃ śuśrūṣuḥ svacchandaṃ bhāṣitaṃ mithaḥ#Kṛṣṇa also wished to listen to their free mutual conversation.$prāptanidra ivābhāti vinidro pi paṭāvṛtaḥ#Though he has awakened, he seems as if he has fallen asleep, because he is veiled in a cloth.$tāś ca kṣvelīṃ kṣaṇaṃ kṛtvā mithaḥ kāntakathāśrayāḥ#They spent some time talking to each other about their beloveds.$vyājanidrāṃ harer jñātvā kutaścid anumānataḥ#Having learnt from some inference that Hari is pretending to be asleep,$

evamanyetatpuṇyapākena bhaviṣyanti munīśvarāḥ evamanye pi sattvāśca ye ye pyetadvrataṃcarāḥ te te sarve mahāsattvā bhaveyurbodhibhāginaḥ śrīmantaḥ sadguṇādhārā niḥkleśā vijitendriyāḥ sarvasattvahitodyuktāścaturbrahmavihāriṇaḥ durgatiṃ te na gacchanti kadāpi hi bhavālaye sadāpi sadgatāveva saṃjātāḥ satsukhānvitāḥ bodhisattvāḥ sudhīmantaḥsaddharmaguṇasādhinaḥ krameṇa bodhisaṃbhāraṃ pūrayitvā samāhitāḥ trividhāṃ bodhimāsādha nirvṛtipadamāpnuyuḥ iti vijñāna ye martyā nirvṛtipadakāṃkṣiṇaḥ te etad vratamādhāya saṃcaranto yathāvithi etatpuṇyaviśuddhā hi naiva gacchanti durgatim sadā sadgatisaṃjātāḥ prānte yayuḥ sunirvṛtim evaṃ me guruṇādiṣṭaṃ munīndraideśitaṃ yathā$Through the ripening of such merit, They will become lords of sages. So, too, are other beings Who observe their vows in this way. May all those great beings Come to partake of enlightenment! They are prosperous and the receptacles of all good qualities. They are devoid of hardships and have conquered their senses. phenomenal world which is understood in essence as unreal (abhūta), and the way inwhich it comes into being or is imaginatively constructed (parikalpa). This part is They are dedicated to the welfare of all beings, And they practice the four brahmins. Never do they go to a bad rebirth in the realm of Bhavā. . Always, in the state of existence, They will be endowed with good fortune and happiness. The bodhisattvas who accomplish the good qualities of phenomena Are very intelligent within. Having gradually fulfilled the requisites for awakening, They will remain in a state of meditation. They would attain the three kinds of enlightenment and reach the state of nirvāṇa. The mortals who know this, And who long for the state of nirvāṇa, __ ,. n � Having taken up this vow, they wandered along the path. Those who are purified by this merit Do not go to the lower realms. anantak.akarmatvät ko vidyät kaaya kim phalam? // 144 //sväntasyopaplavah svapne smibijasya bodhakah. /tasya ca jägrato 'bhävän (?)83nodeti svapnadarBanam. // 145 //käm5dyupaplave 'py evam kärJ.adhikyam2 udährtam. /agrähyam eva ghnäti; avayam kalpayati hy ayams4 (?). // 146 //dosabatasya manasas tat käryam(/tad adhyäropese no gaupi, tathety adhyavasäyatah. // 147 //khyäti sannihite 'Bünyams7 sad bhäväntaraghattitames; ( ? ) / Always attained the good rebirth And attained perfect nirvāṇa in the end. In that way my teacher taught me, Just as the best of sages taught.

evamanyetatpuṇyapākena bhaviṣyanti munīśvarāḥ#Through the ripening of such merit, They will become lords of sages.$evamanye pi sattvāśca ye ye pyetadvrataṃcarāḥ#So, too, are other beings Who observe their vows in this way.$te te sarve mahāsattvā bhaveyurbodhibhāginaḥ#May all those great beings Come to partake of enlightenment!$śrīmantaḥ sadguṇādhārā niḥkleśā vijitendriyāḥ#They are prosperous and the receptacles of all good qualities. They are devoid of hardships and have conquered their senses.$sarvasattvahitodyuktāścaturbrahmavihāriṇaḥ#They are dedicated to the welfare of all beings, And they practice the four brahmins.$durgatiṃ te na gacchanti kadāpi hi bhavālaye#Never do they go to a bad rebirth in the realm of Bhavā.$sadāpi sadgatāveva saṃjātāḥ satsukhānvitāḥ#. Always, in the state of existence, They will be endowed with good fortune and happiness.$bodhisattvāḥ sudhīmantaḥsaddharmaguṇasādhinaḥ#The bodhisattvas who accomplish the good qualities of phenomena Are very intelligent within.$krameṇa bodhisaṃbhāraṃ pūrayitvā samāhitāḥ#Having gradually fulfilled the requisites for awakening, They will remain in a state of meditation.$trividhāṃ bodhimāsādha nirvṛtipadamāpnuyuḥ#They would attain the three kinds of enlightenment and reach the state of nirvāṇa.$iti vijñāna ye martyā nirvṛtipadakāṃkṣiṇaḥ#The mortals who know this, And who long for the state of nirvāṇa,$te etad vratamādhāya saṃcaranto yathāvithi#Having taken up this vow, they wandered along the path.$etatpuṇyaviśuddhā hi naiva gacchanti durgatim#Those who are purified by this merit Do not go to the lower realms.$sadā sadgatisaṃjātāḥ prānte yayuḥ sunirvṛtim#Always attained the good rebirth And attained perfect nirvāṇa in the end.$evaṃ me guruṇādiṣṭaṃ munīndraideśitaṃ yathā#In that way my teacher taught me, Just as the best of sages taught.$

dravyahānau nirṇayaḥ kṣayahānir yadā tatra daivarājakṛtād bhavet sarveṣām eva sā proktā kalpanīyā tathāṃśataḥ anirdiṣṭo vāryamāṇaḥ pramādād yas tu nāśayet tenaiva tad bhaved deyaṃ sarveṣāṃ samavāyinām rājñe dattvā tu ṣaḍbhāgaṃ labheraṃs te yatāṃśataḥ rakṣituḥ daśamāṃśam daivarājabhayād astu svaśaktyā paripālayet tasya aṃśaṃ daśamaṃ dattvā gṛhnīyus te ṃśato param śulkam śulkasthānaṃ vaṇik prāptaḥ śulkaṃ dadyād yathocitam$[Thus ends Chapter Xvii, The Conduct of Courtiers in Book V, The Conduct of Courtiers of the Arthasástra of Kautilya. End of the sixty-fourth chapter from the beginning. ] Chapter Viii. Determination Of Legal Disputes On Loss Of Property When there is a loss of wealth on account of fate or kings, it should be given to the preceptor. It has been said that it applies to all of them and can also be calculated in some way or other. If a person is careless and does not give instructions, or if he is restrained, but destroys the foundation, he is like a tiger that has been separated from its skin. 2423c2523< Kashmirian exegetes. The Trika, as set forth by the Paramarthasāra and It should be given to all those who are equally entitled to it. geht aus Ch. hervor.100) Bzw.: ,,dieser Zustand" (vgl. A. 95). - Ch.: "wahre Wesenheit".101) J. Auch in der Nirupadhikä Bhiimil}. des Grundteils wirdunter den Synonymen für das (restlose) Erlöschen der Terminus ni~pra­ After having given to the king, they would get one-sixth as premia. To the protector a tenth part ; One should protect according to ones capacity from the fear due to providence or the king. They will give you one-tenth of the produce and take from you one-tenth more. if it is a dowry; When a merchant has reached the toll-gate, he shall pay the requisite amount of toll.

dravyahānau nirṇayaḥ#[Thus ends Chapter Xvii, The Conduct of Courtiers in Book V, The Conduct of Courtiers of the Arthasástra of Kautilya. End of the sixty-fourth chapter from the beginning. ] Chapter Viii. Determination Of Legal Disputes On Loss Of Property$kṣayahānir yadā tatra daivarājakṛtād bhavet#When there is a loss of wealth on account of fate or kings, it should be given to the preceptor.$sarveṣām eva sā proktā kalpanīyā tathāṃśataḥ#It has been said that it applies to all of them and can also be calculated in some way or other.$anirdiṣṭo vāryamāṇaḥ pramādād yas tu nāśayet#If a person is careless and does not give instructions, or if he is restrained, but destroys the foundation, he is like a tiger that has been separated from its skin.$tenaiva tad bhaved deyaṃ sarveṣāṃ samavāyinām#It should be given to all those who are equally entitled to it.$rājñe dattvā tu ṣaḍbhāgaṃ labheraṃs te yatāṃśataḥ#After having given to the king, they would get one-sixth as premia.$rakṣituḥ daśamāṃśam#To the protector a tenth part ;$daivarājabhayād astu svaśaktyā paripālayet#One should protect according to ones capacity from the fear due to providence or the king.$tasya aṃśaṃ daśamaṃ dattvā gṛhnīyus te ṃśato param#They will give you one-tenth of the produce and take from you one-tenth more.$śulkam#if it is a dowry;$śulkasthānaṃ vaṇik prāptaḥ śulkaṃ dadyād yathocitam#When a merchant has reached the toll-gate, he shall pay the requisite amount of toll.$

śarīrasthairyadāḥ samyak vijñeyāḥ sapta dhātavaḥ rasastu rasikā proktā svedamātā vapuḥsravaḥ carmāmbhaścarmasāraśca raktasūr asramātṛkā raktāsraṃ rudhiraṃ tvagjaṃ kīlālakṣatajāni tu śoṇitaṃ lohitaṃ cāsṛk śoṇaṃ lohaṃ ca carmajam māṃsaṃ tu piśitaṃ kravyaṃ palaṃ tu rasyam asrajam medas tu māṃsasāraḥ syānmāṃsasneho vasā vapā medojam asthidhātuḥ syāt kulyaṃ kīkasakaṃ ca tat asthisāras tu majjā syāt tejo bījaṃ tathāsthijam jīvanaṃ dehasāraśca tathāsthisnehasaṃjñakam śukraṃ puṃstvaṃ reto bījaṃ vīryaṃ ca pauruṣaṃ kathitam indriyamannavikāro majjaraso harṣaṇaṃ balaṃ caiva$[-] Seven dhatus are to be properly understood as those which provide stability to the body. Rasa is said to be rasika. The mother of perspiration is the body fluid. Carmāmba, Carmāsāra, Raktasūḥ [Rakṭasū] and Asramātṛkā. Rakta-sra, rudhira and tavja are caused by the vitiated blood of an ulcer-patient or one who has undergone snehana and swedana. Blood is blood. Iron is made out of iron and leather. Meat of carnivorous animals, flesh and meat-soup should be regarded as possessed of the virtue of aggravating the deranged bodily humours. [] The flesh of any carnivorous animal, or of one of carnivorous animals, or of one of carnivorous animals, or of connentary [] Meda is the essence of mamsa, vasa is the fat of mamsa and vapu is the fatty secretion of mamsa. The bone-marrow of the Medoja type is called Kulayam and Kikasakam, while that of the Vataja type is called Asthi-Mrittika. third Asthisara is the majja and tejas is the seed. 1019-20, 1022-4, 1026-8, 1091,1130-2, 1137, 1232, 1237-8, 1243,1313-4; moral or pure faculties,80, 130, 157-60, 163-5, 171, 177-9,181-4, 282, 952, 962-3, 965, 971,1137; see also individual faculties,i.e., happiness, sensation, satisfac-tion, etc. The vital essence of the human organism, as well as that which is derived from the essence of the body and known as Asthi-Sneha, should be regarded as identical with its constituent elements. Semen, manliness, semen, seed and semen are said to be virility. It improves the sense-organs, digestion of food, marrow, lymphatic fluid, exhilaration and strength.

śarīrasthairyadāḥ samyak vijñeyāḥ sapta dhātavaḥ#[-] Seven dhatus are to be properly understood as those which provide stability to the body.$rasastu rasikā proktā svedamātā vapuḥsravaḥ#Rasa is said to be rasika. The mother of perspiration is the body fluid.$carmāmbhaścarmasāraśca raktasūr asramātṛkā#Carmāmba, Carmāsāra, Raktasūḥ [Rakṭasū] and Asramātṛkā.$raktāsraṃ rudhiraṃ tvagjaṃ kīlālakṣatajāni tu#Rakta-sra, rudhira and tavja are caused by the vitiated blood of an ulcer-patient or one who has undergone snehana and swedana.$śoṇitaṃ lohitaṃ cāsṛk śoṇaṃ lohaṃ ca carmajam#Blood is blood. Iron is made out of iron and leather.$māṃsaṃ tu piśitaṃ kravyaṃ palaṃ tu rasyam asrajam#Meat of carnivorous animals, flesh and meat-soup should be regarded as possessed of the virtue of aggravating the deranged bodily humours. [] The flesh of any carnivorous animal, or of one of carnivorous animals, or of one of carnivorous animals, or of$medas tu māṃsasāraḥ syānmāṃsasneho vasā vapā#[] Meda is the essence of mamsa, vasa is the fat of mamsa and vapu is the fatty secretion of mamsa.$medojam asthidhātuḥ syāt kulyaṃ kīkasakaṃ ca tat#The bone-marrow of the Medoja type is called Kulayam and Kikasakam, while that of the Vataja type is called Asthi-Mrittika.$asthisāras tu majjā syāt tejo bījaṃ tathāsthijam#Asthisara is the majja and tejas is the seed.$jīvanaṃ dehasāraśca tathāsthisnehasaṃjñakam#The vital essence of the human organism, as well as that which is derived from the essence of the body and known as Asthi-Sneha, should be regarded as identical with its constituent elements.$śukraṃ puṃstvaṃ reto bījaṃ vīryaṃ ca pauruṣaṃ kathitam#Semen, manliness, semen, seed and semen are said to be virility.$indriyamannavikāro majjaraso harṣaṇaṃ balaṃ caiva#It improves the sense-organs, digestion of food, marrow, lymphatic fluid, exhilaration and strength.$

akṣuṇṇonunayaḥ prasannadayitādṛṣṭasya puṣṇātu vaḥ bhaṭṭanārāyaṇasya veṇisaṃhāra kṛṣṇāntardhāne tāsāṃ praśnaḥ dṛṣṭaḥ kvāpi sa mādhavo vrajavadhūm ādāya kāñcid gataḥ sarvā eva hi vañcitāḥ sakhi vayaṃ sonveṣaṇīyo yadi dve dve gacchatam ity udīrya sahasā rādhāṃ gṛhītvā kare gopīveśadharo nikuñjakuharaṃ prāpto hariḥ pātu vaḥ kasyacit sbhv rādhāsakhīvākyam rāmacandradāsasya un lakṣmīṃ madhyagatena rāsavalaye vistārayann ātmanā kastūrīsurabhir vilāsamuralīvinyastavaktrendunā$May Akṣūnnaya, Anūnya, Prasāda, Dīyātā, and Adṛṣṭi nourish you. According to the Bhaṭṭanārāyaṇa Sūtra, Twenty-six parts of the body are devoid of matter, and thirty-six parts of speech are devoid of thought. So says the Sūtra of the two Bhāṭṭas: Thirty-six parts of speech are a merchants weavers; When Kṛṣṇa disappeared, the questions of these women were put to them: Why have you come here? They replied, Since it is not possible for us to do so, we will go there. Then they said, It is not possible for us to go there. And when Kṛṣṇ I have seen that Kṛṣṇa has gone off somewhere, taking the daughterinlaw of Vraja with Him. For all of us have been cheated, my friend, if he is to be sought. Saying, Go away, two of you! She suddenly grabbed Rādhā by the hand. Hari, having put on the dress of a cowherdess, has come to the cave of the forest. May he protect you. In the case of some persons, it is spontaneous; i. e., not brought about by any cause whatsoever; and in the case of others, it is not brought about by any cause at all; as has been declared in the following words (Bṛhadā. Upa. Iv. iv. xlviii. The words of Rādhā's friend: Rama, the servant of the moon, has been freed from his debt to Shiva. In the midst of the asses, he extended his own self to the extensive Lakshmi. The musk-scented, playful flute Places the moon of his face.

akṣuṇṇonunayaḥ prasannadayitādṛṣṭasya puṣṇātu vaḥ#May Akṣūnnaya, Anūnya, Prasāda, Dīyātā, and Adṛṣṭi nourish you.$bhaṭṭanārāyaṇasya#According to the Bhaṭṭanārāyaṇa Sūtra, Twenty-six parts of the body are devoid of matter, and thirty-six parts of speech are devoid of thought. So says the Sūtra of the two Bhāṭṭas: Thirty-six parts of speech are$veṇisaṃhāra#a merchants weavers;$kṛṣṇāntardhāne tāsāṃ praśnaḥ#When Kṛṣṇa disappeared, the questions of these women were put to them: Why have you come here? They replied, Since it is not possible for us to do so, we will go there. Then they said, It is not possible for us to go there. And when Kṛṣṇ$dṛṣṭaḥ kvāpi sa mādhavo vrajavadhūm ādāya kāñcid gataḥ#I have seen that Kṛṣṇa has gone off somewhere, taking the daughterinlaw of Vraja with Him.$sarvā eva hi vañcitāḥ sakhi vayaṃ sonveṣaṇīyo yadi#For all of us have been cheated, my friend, if he is to be sought.$dve dve gacchatam ity udīrya sahasā rādhāṃ gṛhītvā kare#Saying, Go away, two of you! She suddenly grabbed Rādhā by the hand.$gopīveśadharo nikuñjakuharaṃ prāpto hariḥ pātu vaḥ#Hari, having put on the dress of a cowherdess, has come to the cave of the forest. May he protect you.$kasyacit sbhv#In the case of some persons, it is spontaneous; i. e., not brought about by any cause whatsoever; and in the case of others, it is not brought about by any cause at all; as has been declared in the following words (Bṛhadā. Upa. Iv. iv. xlviii.$rādhāsakhīvākyam#The words of Rādhā's friend:$rāmacandradāsasya un#Rama, the servant of the moon, has been freed from his debt to Shiva.$lakṣmīṃ madhyagatena rāsavalaye vistārayann ātmanā#In the midst of the asses, he extended his own self to the extensive Lakshmi.$kastūrīsurabhir vilāsamuralīvinyastavaktrendunā#The musk-scented, playful flute Places the moon of his face.$

anutseka ivāḍhyānāmārjavaṃ hariṇīdṛśām uparodhairbahuvidhairapi sādhvyo niyantritāḥ kāntaṃ puruṣamālokya yāntyeva sahasārdratām suraśaṅkāspadamabhūtpurā vandyo vadhūjanaḥ tataḥ surārthito dhātā kṛtyāsargādvyadhātstriyaḥ lajjāṃ labhante lalanāḥ puṃsāṃ kautukavṛddhaye patyurviśvāsanopāyaṃ kṛtakaṃ ca satīvratam nṛtyanti śocanti patanti yānti hasanti gāyanti vadanti yacca tadyoṣitaḥ svapnasamānaceṣṭaṃ māyāmayaṃ sarvamasatyameva nāradapañcacūḍāsaṃvādaḥ tāḥ striyo lolamatayaḥ kathaṃ rakṣyā narairiti pṛṣṭo yudhiṣṭhireṇāha punastripathagāsutaḥ devaśarmāṃ muniḥ pūrvaṃ yajñārthaṃ gantumudyataḥ śaśāsa śiṣyaṃ vipulaṃ bahumāyaṃ śatakratum jñātvā ruciṃ śarīrāntaḥ praviśa tvaṃ samīravat$The simplicity of fawn-eyed damsels is like the absence of haughtiness in their lovers. The virtuous ones have been restrained by many kinds of obstructions. On seeing a handsome man, they suddenly become wet. Formerly, the respectable young women were the objects of suspicion for the gods. Then, at the request of the gods, Brahmā created women from the Kṛtyā[] portion of the creation. Young women are ashamed, only to generate mens curiosity. The chaste womans vow is a means to win the confidence of her husband. Dancing, grieving, falling, going, laughing, singing, talking, because each of the Letters is indicated by individually distinct efforts, andeach of them is eternal and all-pervading.66. And when the word 'go' is not thus brought about, how couldwe have any such class as 'Goçabdatwa'? Nor is an assumption of anysuch class possible, just as a class of letter (Gatwa') (is not possible, asshown above). His wifes actions are like a dream, and all of them are illusory; they are unreal. The Dialogue Between Nārada and Pañcacūṣa. Women are fickle-minded. How can they be protected by men? On being asked by Yudhishthira, the son of the one with three flows again said, O lord of the earth! I am asking you. In ancient times, the sage Deva Sharma was preparing to go to a sacrifice. He instructed his disciple Vipula, Shatakratu, who was knowledgeable about many different kinds of maya. Knowing your inclination, enter your body like the wind.

anutseka ivāḍhyānāmārjavaṃ hariṇīdṛśām#The simplicity of fawn-eyed damsels is like the absence of haughtiness in their lovers.$uparodhairbahuvidhairapi sādhvyo niyantritāḥ#The virtuous ones have been restrained by many kinds of obstructions.$kāntaṃ puruṣamālokya yāntyeva sahasārdratām#On seeing a handsome man, they suddenly become wet.$suraśaṅkāspadamabhūtpurā vandyo vadhūjanaḥ#Formerly, the respectable young women were the objects of suspicion for the gods.$tataḥ surārthito dhātā kṛtyāsargādvyadhātstriyaḥ#Then, at the request of the gods, Brahmā created women from the Kṛtyā[] portion of the creation.$lajjāṃ labhante lalanāḥ puṃsāṃ kautukavṛddhaye#Young women are ashamed, only to generate mens curiosity.$patyurviśvāsanopāyaṃ kṛtakaṃ ca satīvratam#The chaste womans vow is a means to win the confidence of her husband.$nṛtyanti śocanti patanti yānti hasanti gāyanti vadanti yacca#Dancing, grieving, falling, going, laughing, singing, talking,$tadyoṣitaḥ svapnasamānaceṣṭaṃ māyāmayaṃ sarvamasatyameva#His wifes actions are like a dream, and all of them are illusory; they are unreal.$nāradapañcacūḍāsaṃvādaḥ#The Dialogue Between Nārada and Pañcacūṣa.$tāḥ striyo lolamatayaḥ kathaṃ rakṣyā narairiti#Women are fickle-minded. How can they be protected by men?$pṛṣṭo yudhiṣṭhireṇāha punastripathagāsutaḥ#On being asked by Yudhishthira, the son of the one with three flows again said, O lord of the earth! I am asking you.$devaśarmāṃ muniḥ pūrvaṃ yajñārthaṃ gantumudyataḥ#In ancient times, the sage Deva Sharma was preparing to go to a sacrifice.$śaśāsa śiṣyaṃ vipulaṃ bahumāyaṃ śatakratum#He instructed his disciple Vipula, Shatakratu, who was knowledgeable about many different kinds of maya.$jñātvā ruciṃ śarīrāntaḥ praviśa tvaṃ samīravat#Knowing your inclination, enter your body like the wind.$

yathākāśe kaśāghāto vicitraṃ citrakarma vā bījāni vā na rohanti tathāsmin sarvakalpanāḥ timirāpagame yadvad viśuddhāmalalocanaḥ nekṣate keśamaśakadvicandraśikhicandrakān kleśajñeyāvṛtitamastimirāpagame tathā na paśyati budhaḥ kiṃcit samyagjñānāmalekṣaṇaḥ yathā prasuptaḥ putrastrīvimānabhavanādikam paśyet siddhavaśāt tatra pratibuddho na paśyati saṃvṛtyādhigatāṃstadvad unmīlitamatīkṣaṇaḥ ajñānanidroparamāt pratibuddho na paśyati niśi bhūtānyabhūtāni yathā tamasi paśyati pronmīlitākṣo bhyudite ravāvapi na paśyati na paśyati tathā vidvāṃścittacaitasagocaram samyagjñānaravidhvastasamastājñānavāsanaḥ$For example, a whip in the sky or a picture drawn in a picture; Nor do the seeds grow. In that way, all kinds of concepts are generated. 56Thus according to Krick 1982, 134.57My translations follow T11e Satapatha-Brähmal}a, transl. by JuliusEggeling, repr. Delhi: Motilal, 1972, except for the fact that at SB 2.3.2.12 I chosea different rendering for maitra.5ll For the sake of convenience, I shall henceforward use ''friend" and He is like one whose eyes are unblemished and pure, when the darkness has been dispelled. He does not see hair, mosquitoes, double-moons, peacocks, or moons. When the darkness of disturbing emotions and the darkness of lack of awareness has disappeared, The wise person whose vision is unblemished because of his correct knowledge, does not see anything. For example, a man in deep sleep dreams of his son, wife, carriage, house and so forth. But when one awakes, one does not see. In the same way, it is not open, non-blinking, and non-seeing. It is concealed, undertaken, unmanifested, and non-momentary. Similarly, it is When he wakes up from the sleep of ignorance, he does not see. In the night, creatures are seen to be actually non-existent. This is like seeing in darkness. gical signification. It has only a sottriological suggestionBut the word sūnya has obviously bern used also in an ontolo-gical scnse with an axiological overtone and so'eriologicalbackgroundIn the ontological sense' šunya is the void which is alsofulness Because it is nothing in particular, it has the possi-bility of every thing It has been identified with Nirvana,with the Absolute, with Paramārtha-sat (the Supreme Reality),with Tativa (Realty). What is the sūnya-talla? This is whatNagarjuna has to say His eyes were half-closed, his eyelashes wide open, and he sat with his head lowered in meditation upon the lotus feet of Viṣṇu. When the sun has risen, one does not see. In that way, a learned person does not see. It is the scope of the mind and the mental concomitants. The sun of perfect knowledge has destroyed all the traces of ignorance.

yathākāśe kaśāghāto vicitraṃ citrakarma vā#For example, a whip in the sky or a picture drawn in a picture;$bījāni vā na rohanti tathāsmin sarvakalpanāḥ#Nor do the seeds grow. In that way, all kinds of concepts are generated.$timirāpagame yadvad viśuddhāmalalocanaḥ#He is like one whose eyes are unblemished and pure, when the darkness has been dispelled.$nekṣate keśamaśakadvicandraśikhicandrakān#He does not see hair, mosquitoes, double-moons, peacocks, or moons.$kleśajñeyāvṛtitamastimirāpagame tathā#When the darkness of disturbing emotions and the darkness of lack of awareness has disappeared,$na paśyati budhaḥ kiṃcit samyagjñānāmalekṣaṇaḥ#The wise person whose vision is unblemished because of his correct knowledge, does not see anything.$yathā prasuptaḥ putrastrīvimānabhavanādikam#For example, a man in deep sleep dreams of his son, wife, carriage, house and so forth.$paśyet siddhavaśāt tatra pratibuddho na paśyati#But when one awakes, one does not see.$saṃvṛtyādhigatāṃstadvad unmīlitamatīkṣaṇaḥ#In the same way, it is not open, non-blinking, and non-seeing. It is concealed, undertaken, unmanifested, and non-momentary. Similarly, it is$ajñānanidroparamāt pratibuddho na paśyati#When he wakes up from the sleep of ignorance, he does not see.$niśi bhūtānyabhūtāni yathā tamasi paśyati#In the night, creatures are seen to be actually non-existent. This is like seeing in darkness.$pronmīlitākṣo#His eyes were half-closed, his eyelashes wide open, and he sat with his head lowered in meditation upon the lotus feet of Viṣṇu.$bhyudite ravāvapi na paśyati#When the sun has risen, one does not see.$na paśyati tathā vidvāṃścittacaitasagocaram#In that way, a learned person does not see. It is the scope of the mind and the mental concomitants.$samyagjñānaravidhvastasamastājñānavāsanaḥ#The sun of perfect knowledge has destroyed all the traces of ignorance.$

bhoḥ puruṣānnvā etatpuruṣāḥ parvāṇyeṣāṃ saṃvraścam parvaśo vyabhakṣateti te hocuritthaṃ vā imesmānamuṣmiṃlokesacanta tānvayamidamiha pratisacāmahā iti sa hovācāstīha kāti pitā te vedeti sa ha tata eva dakṣiṇā pravavrāja edu puruṣaiḥ puruṣānparvāṇyeṣām parvaśaḥ saṃkartam parvaśo vibhajamānānidaṃ tavedam mameti sa hovāca bhīṣmam bata bhoḥ puruṣānnvā etatpuruṣāḥ parvāṇyeṣām parvaśaḥ saṃkartam parvaśo vyabhakṣateti te hocuritthaṃ vā imesmānamuṣmiṃlokesacanta tānvayamidamiha pratisacāmahā iti sa hovācāstīha kāti pitaiva te vedeti sa ha tata eva pratyaṅ pravavrāja edu puruṣaiḥ puruṣāṃstūṣṇīmāsīnāṃstūṣṇīmāsīnairadyamānāntsa hovāca bhīṣmam bata bhoḥ$'Ho, men!'they said,'men have now severed the joints of these, and cut off their ribs. ' They said, 'Even thus they have practised for us in yonder world; let us now counter-practise for them in this. ' He said, 'Here is Katî; thy father knows it. ' From thence indeed did he go away towards the south, and men went forward with men, their joints being joined together. He said to Bhishma, This is yours. This is mine. O descendant of the Bharata lineage! In a similar way, in ancient times, there was a king named Samkarta who divided the mountains and made them his own. Ye men, this is the joints of those men, their joints are joined together by joints; '2 67(NVi 48-56) und der Wahrnehmung zweier Monde (NVi 58-60)folgendermaßen aus :Bei der „gelben Muschelc' wird einerseits die Gelbheit der ity, 226INDEXparāmarśa,Parāpraveśikā, 197self-reflection,awareness, 116, 292, 314Parātrīśikāvivaraṇa, 70parāvāc, supreme Speech, 63, 107, 108,233, 264, 331 They said, 'They have eaten us up so and so in yonder world; they have eaten them up here. He said, 'Here is Kâti: thy father alone knows it. ' He then went away from that place in a westerly direction, accompanied by Edu-persons. He addressed Bhishma: "Alas, you wretch!

bhoḥ puruṣānnvā etatpuruṣāḥ parvāṇyeṣāṃ saṃvraścam parvaśo vyabhakṣateti te#'Ho, men!'they said,'men have now severed the joints of these, and cut off their ribs. '$hocuritthaṃ vā imesmānamuṣmiṃlokesacanta tānvayamidamiha pratisacāmahā iti sa#They said, 'Even thus they have practised for us in yonder world; let us now counter-practise for them in this. '$hovācāstīha kāti pitā te vedeti#He said, 'Here is Katî; thy father knows it. '$sa ha tata eva dakṣiṇā pravavrāja edu puruṣaiḥ puruṣānparvāṇyeṣām parvaśaḥ#From thence indeed did he go away towards the south, and men went forward with men, their joints being joined together.$saṃkartam parvaśo vibhajamānānidaṃ tavedam mameti sa hovāca bhīṣmam bata#He said to Bhishma, This is yours. This is mine. O descendant of the Bharata lineage! In a similar way, in ancient times, there was a king named Samkarta who divided the mountains and made them his own.$bhoḥ puruṣānnvā etatpuruṣāḥ parvāṇyeṣām parvaśaḥ saṃkartam parvaśo#Ye men, this is the joints of those men, their joints are joined together by joints;$vyabhakṣateti te hocuritthaṃ vā imesmānamuṣmiṃlokesacanta tānvayamidamiha#They said, 'They have eaten us up so and so in yonder world; they have eaten them up here.$pratisacāmahā iti sa hovācāstīha kāti pitaiva te vedeti#He said, 'Here is Kâti: thy father alone knows it. '$sa ha tata eva pratyaṅ pravavrāja edu puruṣaiḥ#He then went away from that place in a westerly direction, accompanied by Edu-persons.$puruṣāṃstūṣṇīmāsīnāṃstūṣṇīmāsīnairadyamānāntsa hovāca bhīṣmam bata bhoḥ#He addressed Bhishma: "Alas, you wretch!$

gṛhṇīyāt tāṃ caturbhāgaṃ viśuddhāṃ sarjanāt punaḥ kathaṃ kanyāsu ye jātā bandhūnāṃ dūṣitāḥ sadā kasya te havyakavyāni pradāsyanti mahāmune kanyāyās tu pituḥ putrāḥ kānīnā havyakavyadāḥ antarvatnyās tu yaḥ pāṇiṃ gṛhṇīyāt sa sahoḍhajaḥ atha yenāhito garbhaḥ kanyāyāṃ tatra nārada kathaṃ putraphalaṃ tasya bhaved etat pracakṣva me dharmācāreṣu te nityaṃ dūṣakāḥ kṛtaśodhanāḥ bījaṃ ca naśyate teṣāṃ moghaceṣṭā bhavanti te atha kā cid bhavet kanyā krītā dattā hṛtāpi vā kathaṃ putrakṛtaṃ tasyās tad bhaved ṛṣisattama krītā dattā hṛtā caiva yā kanyā pāṇivarjitā$One should take one-fourth of that purified by re-creation. How can those who are born from unmarried daughters always be corrupted by their relatives? O great sage! To whom will they offer havya and kavya? The sons of the father of an unmarried damsel shall offer oblations to gods and Pitṛs. If a man grasps the hand of a pregnant woman, he is a son of the same mother as himself. The meaning thus is that if a man takes the hand of a pregnant woman, he is a son of the same mother as himself. Or, the text may be construed as follows:He who takes the hand of a pregnant O Narada! There may be a person who has caused an abortion in the womb of a maiden. How will he have a son? Tell me that. They will always censure and criticize those who follow dharma, but after purifying themselves, they will act in a contrary way. Their seeds will be destroyed And their efforts will be in vain. There may be a maiden who has been bought, or who has been given away, or who has been abducted. "Notes: ""Functions"" Pramána and the rest are to be described hereafter."« Truth do, -representing Sattwa, Rajas and Tamas respectively. These"characteristics however imply the others also-viz, happiness and buoyancy( of Sattwa ), remorse and unhappiness (of Rajas), and sluggishness (ofTamas ). This three-fold character of the internal organ is laid down inorder to explain the three stages of it mentioned above. ( The Kshipta do.) O supreme among rishis! How can it be the act of a son? A maiden who has been purchased, or who has been given away, or who has been abducted, or one who has been abandoned and separated from her husband, all these are to be regarded as signs of adultery.

gṛhṇīyāt tāṃ caturbhāgaṃ viśuddhāṃ sarjanāt punaḥ#One should take one-fourth of that purified by re-creation.$kathaṃ kanyāsu ye jātā bandhūnāṃ dūṣitāḥ sadā#How can those who are born from unmarried daughters always be corrupted by their relatives?$kasya te havyakavyāni pradāsyanti mahāmune#O great sage! To whom will they offer havya and kavya?$kanyāyās tu pituḥ putrāḥ kānīnā havyakavyadāḥ#The sons of the father of an unmarried damsel shall offer oblations to gods and Pitṛs.$antarvatnyās tu yaḥ pāṇiṃ gṛhṇīyāt sa sahoḍhajaḥ#If a man grasps the hand of a pregnant woman, he is a son of the same mother as himself. The meaning thus is that if a man takes the hand of a pregnant woman, he is a son of the same mother as himself. Or, the text may be construed as follows:He who takes the hand of a pregnant$atha yenāhito garbhaḥ kanyāyāṃ tatra nārada#O Narada! There may be a person who has caused an abortion in the womb of a maiden.$kathaṃ putraphalaṃ tasya bhaved etat pracakṣva me#How will he have a son? Tell me that.$dharmācāreṣu te nityaṃ dūṣakāḥ kṛtaśodhanāḥ#They will always censure and criticize those who follow dharma, but after purifying themselves, they will act in a contrary way.$bījaṃ ca naśyate teṣāṃ moghaceṣṭā bhavanti te#Their seeds will be destroyed And their efforts will be in vain.$atha kā cid bhavet kanyā krītā dattā hṛtāpi vā#There may be a maiden who has been bought, or who has been given away, or who has been abducted.$kathaṃ putrakṛtaṃ tasyās tad bhaved ṛṣisattama#O supreme among rishis! How can it be the act of a son?$krītā dattā hṛtā caiva yā kanyā pāṇivarjitā#A maiden who has been purchased, or who has been given away, or who has been abducted, or one who has been abandoned and separated from her husband, all these are to be regarded as signs of adultery.$

asaṃkhyātaiḥ puraṃ vyāptam īśvarasya samantataḥ tan madhye sarvatobhadraṃ divyamāyatanaṃ mahat śuddhasphaṭikasaṃkāśaṃ sthānam ādyam umāpateḥ tatrāste bhagavān somaḥ pūjyamāno gaṇeśvaraiḥ siddhaiḥ svasthānasaṃprāptair brahmaviṣṇvādibhis tathā dharmas tatra sthitaḥ śrīmānīśvarāyatane nagha yatra vīravṛṣaḥ tatra nityaṃ gomātaraḥ sthitāḥ tatra sā narmadādevī pūjyamānā surāsuraiḥ tenodakena tṛpyanti govatsāḥ sarvadevatāḥ brahmāviṣṇuḥ sureśāna umayā sahito nagha surāś ca ṛṣayo bhūtāḥ pitaro mātaras tathā sa lokaḥ śivaloko tra narmadāloka eva ca ye guṇā rudralokasya golokasya tathaiva ca nandā bhadrā subhadrā ca suśīlā surabhis tathā iti gomātaraḥ pañca śivalokavinirgatāḥ ṣaṣṭhī tu narmadādevī lokānugrahakāmyayā$In every direction, the lords city is full of innumerable people. In its midst, there is the great and divine shrine of Sarvatobhadra. This is the first spot of Umas consort, which is like a pure crystal. The illustrious Soma is there, worshipped by the lords of the ganas. Siddhas, Brahma, Vishnu and the others who had obtained their own places, were also there. Hsüan-tsang's translation of the sentence via SaṁdhṬ (M. p. 216b–217a: n. 28) ishighly improbable, even from a syntactical point of view; for as M. himself reports thesubject of ⓧ in SaṁdhṬ is not rnam par shes pa but rnam par shes pa’i dmigs pa.(see ch. 4.4).103See fn. 53.104I keep this rendering of prabhāvita even for the Tibetan and Chinese O unblemished one! The illustrious Dharma is established there, in the abode of the lord. O brave one! The cow-mothers are always established where there is a bull. (like Paramartha) renders prabhiivita by pfT�C:fJD ("manifested", "disclosed"), and also with82its usual Tibetan rendering rab tu phye ba/ 7 which may mean "opened", i.e., "revealed","disclosed" (cf. rnam par 'byed pa = vi-.[vr) or "separated [from other things]", i.e.,"distinguished", "distinctively characterized". 1828 In support of the meaning "distinctively1824 The goddess Narmada is there, worshipped by the gods and the asuras. With that water, calves and all the gods are satisfied. O sinless one, Brahmā, Viṣṇu and the lord of celestials are accompanied by Umā. The gods, the rishis, the bhutas, the ancestors and the mothers are also like that. That world is Śivas world, and there is Narmadās world also. The qualities of Rudras world and those of Goloka are always present in you. Nandā, Bhadrā, Subhadrā, Suśīlā and Surabhi. These five Gomatṛs have come out of Śivas heaven. The sixth incarnation is Narmadā with a desire to bless the worlds.

asaṃkhyātaiḥ puraṃ vyāptam īśvarasya samantataḥ#In every direction, the lords city is full of innumerable people.$tan madhye sarvatobhadraṃ divyamāyatanaṃ mahat#In its midst, there is the great and divine shrine of Sarvatobhadra.$śuddhasphaṭikasaṃkāśaṃ sthānam ādyam umāpateḥ#This is the first spot of Umas consort, which is like a pure crystal.$tatrāste bhagavān somaḥ pūjyamāno gaṇeśvaraiḥ#The illustrious Soma is there, worshipped by the lords of the ganas.$siddhaiḥ svasthānasaṃprāptair brahmaviṣṇvādibhis tathā#Siddhas, Brahma, Vishnu and the others who had obtained their own places, were also there.$dharmas tatra sthitaḥ śrīmānīśvarāyatane nagha#O unblemished one! The illustrious Dharma is established there, in the abode of the lord.$yatra vīravṛṣaḥ tatra nityaṃ gomātaraḥ sthitāḥ#O brave one! The cow-mothers are always established where there is a bull.$tatra sā narmadādevī pūjyamānā surāsuraiḥ#The goddess Narmada is there, worshipped by the gods and the asuras.$tenodakena tṛpyanti govatsāḥ sarvadevatāḥ#With that water, calves and all the gods are satisfied.$brahmāviṣṇuḥ sureśāna umayā sahito nagha#O sinless one, Brahmā, Viṣṇu and the lord of celestials are accompanied by Umā.$surāś ca ṛṣayo bhūtāḥ pitaro mātaras tathā#The gods, the rishis, the bhutas, the ancestors and the mothers are also like that.$sa lokaḥ śivaloko tra narmadāloka eva ca#That world is Śivas world, and there is Narmadās world also.$ye guṇā rudralokasya golokasya tathaiva ca#The qualities of Rudras world and those of Goloka are always present in you.$nandā bhadrā subhadrā ca suśīlā surabhis tathā#Nandā, Bhadrā, Subhadrā, Suśīlā and Surabhi.$iti gomātaraḥ pañca śivalokavinirgatāḥ#These five Gomatṛs have come out of Śivas heaven.$ṣaṣṭhī tu narmadādevī lokānugrahakāmyayā#The sixth incarnation is Narmadā with a desire to bless the worlds.$

upabhogāṃs tu dānena brahmacaryeṇa jīvitam ahiṃsāyāḥ phalaṃ rūpaṃ dīkṣāyā janma vai kule phalamūlāśināṃ rājyaṃ svargaḥ parṇāśināṃ bhavet payobhakṣo divaṃ yāti snānena draviṇādhikaḥ guruśuśrūṣayā vidyā nityaśrāddhena saṃtatiḥ gavāḍhyaḥ śākadīkṣābhiḥ svargam āhus tṛṇāśanāt striyas triṣavaṇasnānād vāyuṃ pītvā kratuṃ labhet nityasnāyī bhaved dakṣaḥ saṃdhye tu dve japan dvijaḥ cīravalkalavāsobhir vāsāṃsy ābharaṇāni ca śayyāsanāni yānāni yogayukte tapodhane agnipraveśe niyataṃ brahmaloko vidhīyate rasānāṃ pratisaṃhārāt saubhāgyam iha vindati āmiṣapratisaṃhārāt prajāsyāyuṣmatī bhavet$One obtains objects of pleasure through donations. One sustains ones life through brahmacharya. Hall, Vol.I, pp. The fruit of non-injury is form and that of initiation is birth in a good family. Those who subsist on fruits and roots obtain kingdoms. Those who subsist on leaves obtain heaven. One who lives on milk goes to heaven. By bathing, one obtains even greater riches. Through serving the preceptor, one obtains knowledge. Through always offering oblations at funeral ceremonies, one obtains offspring. It is said that those who initiate themselves into subsisting only on grass and subsist on vegetables go to heaven. By bathing thrice a day, women obtain the fruits of a sacrifice by subsisting only on air. A brahmana who bathes every day and performs japa in the morning and evening is Daksha. There are those who wear garments made out of bark and rags. Others give away garments and ornaments. ‘Sacrificial performances’—such as the Jyotiṣṭoma and the rest;—‘become instantly completed’—finished.That is, the man becomes endowed with the merit proceeding from the due performance of the sacrifices.Impurity also in their case is the same; i.e. Those stores of austerities are united with yoga and have beds, seats and vehicles. It has also been said that if one enters the fire, one goes to Brahmas world. By refraining from savouring good tastes, one obtains good fortune in this world. By removing flesh, his offspring will have long lifespans.

upabhogāṃs tu dānena brahmacaryeṇa jīvitam#One obtains objects of pleasure through donations. One sustains ones life through brahmacharya.$ahiṃsāyāḥ phalaṃ rūpaṃ dīkṣāyā janma vai kule#The fruit of non-injury is form and that of initiation is birth in a good family.$phalamūlāśināṃ rājyaṃ svargaḥ parṇāśināṃ bhavet#Those who subsist on fruits and roots obtain kingdoms. Those who subsist on leaves obtain heaven.$payobhakṣo divaṃ yāti snānena draviṇādhikaḥ#One who lives on milk goes to heaven. By bathing, one obtains even greater riches.$guruśuśrūṣayā vidyā nityaśrāddhena saṃtatiḥ#Through serving the preceptor, one obtains knowledge. Through always offering oblations at funeral ceremonies, one obtains offspring.$gavāḍhyaḥ śākadīkṣābhiḥ svargam āhus tṛṇāśanāt#It is said that those who initiate themselves into subsisting only on grass and subsist on vegetables go to heaven.$striyas triṣavaṇasnānād vāyuṃ pītvā kratuṃ labhet#By bathing thrice a day, women obtain the fruits of a sacrifice by subsisting only on air.$nityasnāyī bhaved dakṣaḥ saṃdhye tu dve japan dvijaḥ#A brahmana who bathes every day and performs japa in the morning and evening is Daksha.$cīravalkalavāsobhir vāsāṃsy ābharaṇāni ca#There are those who wear garments made out of bark and rags. Others give away garments and ornaments.$śayyāsanāni yānāni yogayukte tapodhane#Those stores of austerities are united with yoga and have beds, seats and vehicles.$agnipraveśe niyataṃ brahmaloko vidhīyate#It has also been said that if one enters the fire, one goes to Brahmas world.$rasānāṃ pratisaṃhārāt saubhāgyam iha vindati#By refraining from savouring good tastes, one obtains good fortune in this world.$āmiṣapratisaṃhārāt prajāsyāyuṣmatī bhavet#By removing flesh, his offspring will have long lifespans.$

kva deho bhautiko nātmā kva cātmā prakṛteḥ paraḥ kasya ke patiputrādyā moha eva hi kāraṇam upatiṣṭhasva puruṣaṃ bhagavantaṃ janārdanam sarvabhūtaguhāvāsaṃ vāsudevaṃ jagadgurum sa vidhāsyati te kāmān harirdīnānukampanaḥ amoghā bhagavadbhaktirnetareti matirmama kenāhaṃ vidhinā brahmannupasthāsye jagatpatim yathā me satyasaṅkalpo vidadhyāt sa manoratham ādiśa tvaṃ dvijaśreṣṭha vidhiṃ tadupadhāvanam āśu tuṣyati me devaḥ sīdantyāḥ saha putrakaiḥ śrīkaśyapa uvāca etan me bhagavān pṛṣṭaḥ prajākāmasya padmajaḥ yadāha te pravakṣyāmi vrataṃ keśavatoṣaṇam phālgunasyāmale pakṣe dvādaśāhaṃ payovratam arcayedaravindākṣaṃ bhaktyā paramayānvitaḥ$Where is the material body and where is the soul? Where is the soul, which is beyond nature? To whom are husband, son and others? Moha alone is the cause. Worship the illustrious Purusha Janardana. He dwells in the hearts of all beings. He is Vasudeva, the preceptor of the universe. Hari is compassionate towards those who are miserable. He will grant you everything that you desire. It is my view that unfailing devotion to the illustrious one is superior to any other kind of devotion. O brahmana! What are the rules whereby I am going to worship the lord of the universe? Act in a way that my wishes and intentions come true. O best among brahmanas! Instruct me about the rites that must be followed. May that god be soon pleased with me! I am afflicted, together with my sons. Kashyapa replied, O descendant of the Bharata lineage! I am asking you. Desiring offspring, I asked this to the illustrious one who was born from the lotus. I will now tell you about the vow that pleases Keshava. One should practise the vow of milk for twelve days in the bright fortnight in phālguna. Endowed with great devotion, one should worship lotus-eyed.

kva deho bhautiko nātmā kva cātmā prakṛteḥ paraḥ#Where is the material body and where is the soul? Where is the soul, which is beyond nature?$kasya ke patiputrādyā moha eva hi kāraṇam#To whom are husband, son and others? Moha alone is the cause.$upatiṣṭhasva puruṣaṃ bhagavantaṃ janārdanam#Worship the illustrious Purusha Janardana.$sarvabhūtaguhāvāsaṃ vāsudevaṃ jagadgurum#He dwells in the hearts of all beings. He is Vasudeva, the preceptor of the universe.$sa vidhāsyati te kāmān harirdīnānukampanaḥ#Hari is compassionate towards those who are miserable. He will grant you everything that you desire.$amoghā bhagavadbhaktirnetareti matirmama#It is my view that unfailing devotion to the illustrious one is superior to any other kind of devotion.$kenāhaṃ vidhinā brahmannupasthāsye jagatpatim#O brahmana! What are the rules whereby I am going to worship the lord of the universe?$yathā me satyasaṅkalpo vidadhyāt sa manoratham#Act in a way that my wishes and intentions come true.$ādiśa tvaṃ dvijaśreṣṭha vidhiṃ tadupadhāvanam#O best among brahmanas! Instruct me about the rites that must be followed.$āśu tuṣyati me devaḥ sīdantyāḥ saha putrakaiḥ#May that god be soon pleased with me! I am afflicted, together with my sons.$śrīkaśyapa uvāca#Kashyapa replied, O descendant of the Bharata lineage! I am asking you.$etan me bhagavān pṛṣṭaḥ prajākāmasya padmajaḥ#Desiring offspring, I asked this to the illustrious one who was born from the lotus.$yadāha te pravakṣyāmi vrataṃ keśavatoṣaṇam#I will now tell you about the vow that pleases Keshava.$phālgunasyāmale pakṣe dvādaśāhaṃ payovratam#One should practise the vow of milk for twelve days in the bright fortnight in phālguna.$arcayedaravindākṣaṃ bhaktyā paramayānvitaḥ#Endowed with great devotion, one should worship lotus-eyed.$

vaste sarvato hyenena parivṛto mṛtyorātmā vivasvatītyetasminhi maṇḍala etasya puruṣasyātmaitadeṣa śloko bhavati tayorvā etayoḥ ubhayoretasya cārciṣa etasya ca puruṣasyaitanmaṇḍalam pratiṣṭhā tasmānmahaduktham parasmai na śaṃsennedetām pratiṣṭhāṃ cinadā ityetāṃ ha sa pratiṣṭhāṃ cintte yo mahaduktham parasmai śaṃsati tasmādukthaśasam bhūyiṣṭham paricakṣate pratiṣṭhācinno hi bhavatītyadhidevatam athādhiyajñam yade tanmaṇḍalaṃ tapatyayaṃ sa rukmotha yadetadarcirdīpyata idaṃ$'Of you on all sides by him hath been surrounded, the soul of death, Vivasvat! '--for in that is his auspicious throne. There is this verse about the self of man:--'The soul of man,'he thereby says;--'the soul of man,'he thereby says;--'the soul of man,'he thereby says;--'the soul of man,'he thereby says;--'the soul of man,'he thereby says;--'the effect of causing its wounds to heal, 94 or of neutralizing snake poisonin the body of another person, as in the Mi. v~rsion of the Now that is a safe resting-place for those two, to wit, for that flame and for that man. Wherefore let him not recite the Great Litany to any one else; for they have built up a foundation.'This, doubtless, is the same as that ;--'they have built up a foundation,'this he thereby means to say;--'they have built up a foundation,'this he thereby means to say;-- He who meditates on a foundation, recites the great hymn to another; therefore, the hymn of praise is most abundant. ist seit der These des JOHANNESDUNSSCOs.Anm. [3]. - V.Gesch. Philos. 27 (1914) 449-456. - A. BOEHMTUS vom virtuellen Enthaltensein der Konklusionen inMATHIEU:Leibniz e Des Bosses. 1704-1714 (nirin 1960). - P.HENRICI:Glaubenslebenund knt. Vernunft als Grundkräfteder dem Gegenstand einer Wissenschaft innerscholastischAUREOLImit den SkoMet. des jungen Blondel. Gregonanum 45 (1964) 689-738. - kontrovers [28]. Während PETRUS It is said to refer to the presiding deity because it is consecrated by means of a foundation. Now as to the injunction concerning the sacrifice: That which shines brightly, that is the gold plate, namely the flames which are blazing here.

vaste sarvato hyenena parivṛto mṛtyorātmā vivasvatītyetasminhi maṇḍala etasya#'Of you on all sides by him hath been surrounded, the soul of death, Vivasvat! '--for in that is his auspicious throne.$puruṣasyātmaitadeṣa śloko bhavati#There is this verse about the self of man:--'The soul of man,'he thereby says;--'the soul of man,'he thereby says;--'the soul of man,'he thereby says;--'the soul of man,'he thereby says;--'the soul of man,'he thereby says;--'the$tayorvā etayoḥ ubhayoretasya cārciṣa etasya ca puruṣasyaitanmaṇḍalam pratiṣṭhā#Now that is a safe resting-place for those two, to wit, for that flame and for that man.$tasmānmahaduktham parasmai na śaṃsennedetām pratiṣṭhāṃ cinadā ityetāṃ ha sa#Wherefore let him not recite the Great Litany to any one else; for they have built up a foundation.'This, doubtless, is the same as that ;--'they have built up a foundation,'this he thereby means to say;--'they have built up a foundation,'this he thereby means to say;--$pratiṣṭhāṃ cintte yo mahaduktham parasmai śaṃsati tasmādukthaśasam bhūyiṣṭham#He who meditates on a foundation, recites the great hymn to another; therefore, the hymn of praise is most abundant.$paricakṣate pratiṣṭhācinno hi bhavatītyadhidevatam#It is said to refer to the presiding deity because it is consecrated by means of a foundation.$athādhiyajñam yade tanmaṇḍalaṃ tapatyayaṃ sa rukmotha yadetadarcirdīpyata idaṃ#Now as to the injunction concerning the sacrifice: That which shines brightly, that is the gold plate, namely the flames which are blazing here.$

suhṛdbhir bāndhavaiś caiva jñātibhiḥ svajanena ca sarva eva sameṣyanti saṃyuktāḥ parayā mudā akāle puṣpaśabalāḥ phalavantaś ca pādapāḥ bhaviṣyanti maheṣvāsa nadyaś ca salilāyutāḥ savraṇaiḥ prathamaṃ gātraiḥ saṃvṛtair nivraṇaiḥ punaḥ babhūvur vānarāḥ sarve kim etad iti vismitaḥ kākutsthaṃ paripūrṇārthaṃ dṛṣṭvā sarve surottamāḥ ūcus te prathamaṃ stutvā stavārhaṃ sahalakṣmaṇam gacchāyodhyām ito vīra visarjaya ca vānarān maithilīṃ sāntvayasvainām anuraktāṃ tapasvinīm bhrātaraṃ paśya bharataṃ tvacchokād vratacāriṇam abhiṣecaya cātmānaṃ paurān gatvā praharṣaya evam uktvā tam āmantrya rāmaṃ saumitriṇā saha vimānaiḥ sūryasaṃkāśair hṛṣṭā jagmuḥ surā divam abhivādya ca kākutsthaḥ sarvāṃs tāṃs tridaśottamān lakṣmaṇena saha bhrātrā vāsam ājñāpayat tadā$theory of the animal. Their main concern is with ql1ite different issues.A text like the "Sermon on the Foolish and the Wise" is concerned withunwholesome and wholesome actions, and by describing their effect insome detail tries to strongly dissuade people (more precisely: lay people) from perpetrating the unwholesome actions and to stimulate them topractice the wholesome ones. For this didactic purpose, the text makesuse of, and even radicalizes, the conception of animals as miserable oreven wicked-probably current among the people of those days-, holding out to evil-doers a prospect of reiterated rebirth in such a miserablestate. Analogously, as was already indicated above, the Jiitakas merelymake use of popular stories, fables and fairy-tales for the sake of edifying people and thus attracting them to Buddhism and its ideas andinstitutions. And the ideas about animals around the hermit or hermitage may, to be sure, have some empiric background but are in the first Friends, relatives, kin and relatives will not be able to restrain you. All of them will be supremely delighted and will come together. Even if it is not the right season, the trees are covered with flowers and laden with fruit. O great archer! Rivers will be full of water. The first one was covered with wounds, but the second one was without any wounds. All the apes were astounded and wondered at what this could mean. All the supreme gods saw that Kakutstha had accomplished his objective. They first praised him, together with Lakshmana, and said, You deserve to be praised. O brave one! Take your leave of the apes and go to Ayodhya. Comfort the devoted and ascetic Maithilee. Behold your brother, Bharata. Grieving over you, he is observing vows. Have yourself consecrated. Go and delight the citizens. Having said this, he took his leave of Rama and Soumitri. In a celestial chariot that was as radiant as the sun, the gods cheerfully went to heaven. Kakutstha honoured all those excellent gods. With his brother, Lakshmana, he instructed that a residence should be constructed.

suhṛdbhir bāndhavaiś caiva jñātibhiḥ svajanena ca#Friends, relatives, kin and relatives will not be able to restrain you.$sarva eva sameṣyanti saṃyuktāḥ parayā mudā#All of them will be supremely delighted and will come together.$akāle puṣpaśabalāḥ phalavantaś ca pādapāḥ#Even if it is not the right season, the trees are covered with flowers and laden with fruit.$bhaviṣyanti maheṣvāsa nadyaś ca salilāyutāḥ#O great archer! Rivers will be full of water.$savraṇaiḥ prathamaṃ gātraiḥ saṃvṛtair nivraṇaiḥ punaḥ#The first one was covered with wounds, but the second one was without any wounds.$babhūvur vānarāḥ sarve kim etad iti vismitaḥ#All the apes were astounded and wondered at what this could mean.$kākutsthaṃ paripūrṇārthaṃ dṛṣṭvā sarve surottamāḥ#All the supreme gods saw that Kakutstha had accomplished his objective.$ūcus te prathamaṃ stutvā stavārhaṃ sahalakṣmaṇam#They first praised him, together with Lakshmana, and said, You deserve to be praised.$gacchāyodhyām ito vīra visarjaya ca vānarān#O brave one! Take your leave of the apes and go to Ayodhya.$maithilīṃ sāntvayasvainām anuraktāṃ tapasvinīm#Comfort the devoted and ascetic Maithilee.$bhrātaraṃ paśya bharataṃ tvacchokād vratacāriṇam#Behold your brother, Bharata. Grieving over you, he is observing vows.$abhiṣecaya cātmānaṃ paurān gatvā praharṣaya#Have yourself consecrated. Go and delight the citizens.$evam uktvā tam āmantrya rāmaṃ saumitriṇā saha#Having said this, he took his leave of Rama and Soumitri.$vimānaiḥ sūryasaṃkāśair hṛṣṭā jagmuḥ surā divam#In a celestial chariot that was as radiant as the sun, the gods cheerfully went to heaven.$abhivādya ca kākutsthaḥ sarvāṃs tāṃs tridaśottamān#Kakutstha honoured all those excellent gods.$lakṣmaṇena saha bhrātrā vāsam ājñāpayat tadā#With his brother, Lakshmana, he instructed that a residence should be constructed.$

tasmāddhāriyojanam gṛhṇāti taṃ vā atiriktaṃ gṛhṇāti yadā hi śamyorāhāthainaṃ gṛhṇātīdaṃ vai devā atha candāṃsyatiriktānyatha manuṣyā atha paśavo tiriktāstasmādatiriktaṃ gṛhṇāti droṇakalaśe gṛhṇāti vṛtro vai soma āsīttaṃ yatra devā aghnaṃstasya mūrdhodvavarta sa droṇakalaśo bhavattasminyāvānvā yāvānvā rasaḥ samasravadatirikto vai sa āsīdatirikta eṣa grahastadatirikta evaitadatiriktaṃ dadhāti tasmāddroṇakalaśe gṛhṇāti candobhyo hyenaṃ gṛhṇāti sa yadevainaṃ candobhyo gṛhṇāti teno hāsyaiṣa puroruṅnānbhavati tasmādapurorukkaṃ gṛhṇāti upayāmagṛhīto si harirasi hāriyojano haribhyāṃ tvetyṛkṣāme vai harī ṛkasāmābhyāṃ hyenaṃ gṛhṇāti$For this reason he draws the Hāriyojana. He takes that which is redundant, for that indeed is redundant: hence he thereby makes it redundant. sambandhajfiänasiipekyad upaity upayogitäm, /dügitam vyabhicärena tat syät sam4ayakäranam. // 91 //dusyati vyabhicärena bodhakam sattayaiva na; /vijfiänäc cärtl~asamvittissattayaivendriyädivat. // 92 //lingasyävyabhicärad yat präpyate, rüpato 'sya tat. /siddhapratyayasämarthyapürvau n e t nimittatäm~ ~ ~// 93 // When he offers the Samyos, then he draws it; for the gods are here on earth. Now the metres are redundant, and men and beasts are oblique: therefore he takes the redundant. He takes it in the Dronakalasa. Soma was Vrtra; when the gods slew him, his head sprang up. 8).(verses 4.234-239)See Comparative notes for Verse 4.234. It was a Dronakalasa, and in it there was as much liquid as might have flowed out of it: it was in excess. That graha was in excess: hence he thereby lays something in excess which is in excess of that. This is why he draws it in the Dronakalasa. He draws it for the metres, for he draws it for the metres; and as to why he draws it for the metres, it is because he draws it for the metres. He draws it, and hence that of his is puroruk. This is why he draws it with a verse containing the word apurukkaka. 'Thou art taken with a support: thou art tawny, remover of the yoke. --Thee for the pair of tawny ones!'in the Riksástra. L. Schmithausen He draws it with the two bays, the Rik and the Sâman; for he draws it with the two bays, the Rik and the Sâman.

tasmāddhāriyojanam gṛhṇāti#For this reason he draws the Hāriyojana.$taṃ vā atiriktaṃ gṛhṇāti#He takes that which is redundant, for that indeed is redundant: hence he thereby makes it redundant.$yadā hi śamyorāhāthainaṃ gṛhṇātīdaṃ vai devā atha#When he offers the Samyos, then he draws it; for the gods are here on earth.$candāṃsyatiriktānyatha manuṣyā atha paśavo tiriktāstasmādatiriktaṃ gṛhṇāti#Now the metres are redundant, and men and beasts are oblique: therefore he takes the redundant.$droṇakalaśe gṛhṇāti#He takes it in the Dronakalasa.$vṛtro vai soma āsīttaṃ yatra devā aghnaṃstasya mūrdhodvavarta#Soma was Vrtra; when the gods slew him, his head sprang up.$sa droṇakalaśo bhavattasminyāvānvā yāvānvā rasaḥ samasravadatirikto vai sa#It was a Dronakalasa, and in it there was as much liquid as might have flowed out of it: it was in excess.$āsīdatirikta eṣa grahastadatirikta evaitadatiriktaṃ dadhāti tasmāddroṇakalaśe gṛhṇāti#That graha was in excess: hence he thereby lays something in excess which is in excess of that. This is why he draws it in the Dronakalasa.$candobhyo hyenaṃ gṛhṇāti sa yadevainaṃ candobhyo#He draws it for the metres, for he draws it for the metres; and as to why he draws it for the metres, it is because he draws it for the metres.$gṛhṇāti teno hāsyaiṣa puroruṅnānbhavati tasmādapurorukkaṃ gṛhṇāti#He draws it, and hence that of his is puroruk. This is why he draws it with a verse containing the word apurukkaka.$upayāmagṛhīto si harirasi hāriyojano haribhyāṃ tvetyṛkṣāme vai#'Thou art taken with a support: thou art tawny, remover of the yoke. --Thee for the pair of tawny ones!'in the Riksástra.$harī ṛkasāmābhyāṃ hyenaṃ gṛhṇāti#He draws it with the two bays, the Rik and the Sâman; for he draws it with the two bays, the Rik and the Sâman.$

parikīrṇam udyatabhujasya bhuvanavivare durāsadam jyotir upari śiraso vitataṃ jagṛhe nijān munidivaukasāṃ pathaḥ rajanīṣu rājatanayasya bahulasamaye pi dhāmabhiḥ bhinnatimiranikaraṃ na jahe śaśiraśmisaṃgamayujā nabhaḥ śriyā mahatā mayūkhanicayena śamitaruci jiṣṇujanmanā hrītam iva nabhasi vītamale na virājate sma vapur aṃśumālinaḥ tam udīritāruṇajaṭāṃśum adhiguṇaśarāsanaṃ janāḥ rudram anuditalalāṭadṛśaṃ dadṛśur mimanthiṣum ivāsurīḥ purīḥ marutāṃ patiḥ svid ahimāṃśur uta pṛthuśikhaḥ śikhī tapaḥ taptum asukaram upakramate na jano yam ity avayaye sa tāpasaiḥ na dadāha bhūruhavanāni haritanayadhāma dūragam$He raised his arms and flung them down on the face of the earth, in a spot that was extremely difficult to penetrate. The light spread over his head, and the path of the sages and dwellers in heaven accepted it. Even in the night, when many are gathered round the princes dwelling-places, he does not break his vow of chastity. The splendour of the sky, in conjunction with the rays of the moon, did not dispel the thick mists. With a great array of rays, Which pacified the luster of the victorious ones, When the sky was devoid of dust, the body of the one with the rays seemed to be ashamed and no longer dazzled. His matted hair was tawny like the rays of the sun. People knew that he wielded a bow and arrows that were sharper than the string. The city-dwellers of the demons saw Lord Śiva, who had not yet manifested His playful glance, just as they would see a person engaged in churning. He is the lord of the Maruts, of keen rays, And of broad crest, with heat like a tuft of hair on the crown of the head. 3 dharma-samshṛta-dharma-samskäraA very frequent proposition referring to the theory of dharma-nairātmya( 188 )XXXI THE DIRECT AND INDIRECT MEANINGOF BUDDHA'S WORDS It is not easy for people to undergo austerities, so thought the ascetics in their ignorance. etc. isden 2gen I(viell€hita l5.1. He did not burn the trees and forests. The abode of Kṛṣṇas son is far away.

parikīrṇam udyatabhujasya bhuvanavivare durāsadam#He raised his arms and flung them down on the face of the earth, in a spot that was extremely difficult to penetrate.$jyotir upari śiraso vitataṃ jagṛhe nijān munidivaukasāṃ pathaḥ#The light spread over his head, and the path of the sages and dwellers in heaven accepted it.$rajanīṣu rājatanayasya bahulasamaye pi dhāmabhiḥ#Even in the night, when many are gathered round the princes dwelling-places, he does not break his vow of chastity.$bhinnatimiranikaraṃ na jahe śaśiraśmisaṃgamayujā nabhaḥ śriyā#The splendour of the sky, in conjunction with the rays of the moon, did not dispel the thick mists.$mahatā mayūkhanicayena śamitaruci jiṣṇujanmanā#With a great array of rays, Which pacified the luster of the victorious ones,$hrītam iva nabhasi vītamale na virājate sma vapur aṃśumālinaḥ#When the sky was devoid of dust, the body of the one with the rays seemed to be ashamed and no longer dazzled.$tam udīritāruṇajaṭāṃśum adhiguṇaśarāsanaṃ janāḥ#His matted hair was tawny like the rays of the sun. People knew that he wielded a bow and arrows that were sharper than the string.$rudram anuditalalāṭadṛśaṃ dadṛśur mimanthiṣum ivāsurīḥ purīḥ#The city-dwellers of the demons saw Lord Śiva, who had not yet manifested His playful glance, just as they would see a person engaged in churning.$marutāṃ patiḥ svid ahimāṃśur uta pṛthuśikhaḥ śikhī tapaḥ#He is the lord of the Maruts, of keen rays, And of broad crest, with heat like a tuft of hair on the crown of the head.$taptum asukaram upakramate na jano yam ity avayaye sa tāpasaiḥ#It is not easy for people to undergo austerities, so thought the ascetics in their ignorance.$na dadāha bhūruhavanāni haritanayadhāma dūragam#He did not burn the trees and forests. The abode of Kṛṣṇas son is far away.$

idam aparam upasthitaṃ punas tava nidhanāya suyuddham adya vai yadi na ripubhayāt palāyase samaragato dya hato si sūtaja iti bahuparuṣaṃ prabhāṣati pramanasi madrapatau ripustavam bhṛśam atiruṣitaḥ paraṃ vṛṣaḥ kurupṛtanāpatir āha madrapam bhavatu bhavatu kiṃ vikatthase nanu mama tasya ca yuddham udyatam yadi sa jayati māṃ mahāhave tata idam astu sukatthitaṃ tava evam astv iti madreśa uktvā nottaram uktavān yāhi madreśa cāpy enaṃ karṇaḥ prāha yuyutsayā sa rathaḥ prayayau śatrūṃ śvetāśvaḥ śalyasārathiḥ nighnann amitrān samare tamo ghnan savitā yathā tataḥ prāyāt prītimān vai rathena vaiyāghreṇa śvetayujātha karṇaḥ sa cālokya dhvajinīṃ pāṇḍavānāṃ$There is another incident that has occurred. There will be a great battle today, for your destruction. If you dont flee out of fear of the enemy, O son of a suta! You will be slain in the battle today. In this way they speak a lot of harsh words. The lord of the Madras praised the enemy. < and the colophon of the commentary (paramarthasārasamgrahavivṛti).< 3See, for instance, Tantraloka [TÃ] X 1, XIII 348 and (as the periphrastic expression< 'sadardha', 'half of six') Tà XIII 301 (where is established the supremacy of the Trika over< all Saiva currents), XVI 158, XXXVII 26, 68, etc. I use the term 'Trika' here in this sense. On The supreme bull is extremely enraged. The leader of the Kuru forces spoke to the king of Madra. 0�:$:1:f � >g pJT �� �� Let it be! Let it be! Why are you indulging in self-praise? Now a battle has arisen between him and me. If he defeats me in the great battle, I will give him a large share of the kingdom. Having been thus addressed, King Yudhishthira replied, O lord of the earth! O supreme among kings! It is my view that you are capable of vanquishing all the lords of the earth who have assembled here. Then let this fair boast of thine take place. The lord of Madra agreed and did not say anything in reply. Wishing to fight, Karna said, O lord of Madra! Go there. Hönen antwortct, daß dem nichts im Wege stehe, wenn er nur immer wieder im Vertrauen aufAmidas Heilswirken dessen heiligen Namen ausspreche. With Shalya as his charioteer and with the white horses, he advanced towards the enemy on that chariot. He killed the enemy in battle, like the sun destroying darkness. He then cheerfully departed on his chariot. Karnas was decorated with a tiger skin and yoked to white horses. He glanced at the army of the Panchālas.

idam aparam upasthitaṃ punas#There is another incident that has occurred.$tava nidhanāya suyuddham adya vai#There will be a great battle today, for your destruction.$yadi na ripubhayāt palāyase#If you dont flee out of fear of the enemy,$samaragato dya hato si sūtaja#O son of a suta! You will be slain in the battle today.$iti bahuparuṣaṃ prabhāṣati#In this way they speak a lot of harsh words.$pramanasi madrapatau ripustavam#The lord of the Madras praised the enemy.$bhṛśam atiruṣitaḥ paraṃ vṛṣaḥ#The supreme bull is extremely enraged.$kurupṛtanāpatir āha madrapam#The leader of the Kuru forces spoke to the king of Madra.$bhavatu bhavatu kiṃ vikatthase#Let it be! Let it be! Why are you indulging in self-praise?$nanu mama tasya ca yuddham udyatam#Now a battle has arisen between him and me.$yadi sa jayati māṃ mahāhave#If he defeats me in the great battle, I will give him a large share of the kingdom. Having been thus addressed, King Yudhishthira replied, O lord of the earth! O supreme among kings! It is my view that you are capable of vanquishing all the lords of the earth who have assembled here.$tata idam astu sukatthitaṃ tava#Then let this fair boast of thine take place.$evam astv iti madreśa uktvā nottaram uktavān#The lord of Madra agreed and did not say anything in reply.$yāhi madreśa cāpy enaṃ karṇaḥ prāha yuyutsayā#Wishing to fight, Karna said, O lord of Madra! Go there.$sa rathaḥ prayayau śatrūṃ śvetāśvaḥ śalyasārathiḥ#With Shalya as his charioteer and with the white horses, he advanced towards the enemy on that chariot.$nighnann amitrān samare tamo ghnan savitā yathā#He killed the enemy in battle, like the sun destroying darkness.$tataḥ prāyāt prītimān vai rathena#He then cheerfully departed on his chariot.$vaiyāghreṇa śvetayujātha karṇaḥ#Karnas was decorated with a tiger skin and yoked to white horses.$sa cālokya dhvajinīṃ pāṇḍavānāṃ#He glanced at the army of the Panchālas.$

tayoḥ pūrvaṃ nirapekṣāṇāṃ śraddhāvatāṃ darśitam āvirhotreṇa ya āśu hṛdayagranthim ity ādau uktaṃ ca śrīnāradena yadā yasyānugṛhṇāti bhagavān atmabhāvitaḥ na jahāti matiṃ loke vede ca pariniṣṭhitām bhp iti atra śrīmadagastyasaṃhitā ca yathā vidhiniṣedhau ca muktaṃ naivopasarpataḥ tathā na spṛśato rāmopāsakaṃ vidhipūrvakam iti$Of these two, the former is better than the one immediately preceding it in the order of enumeration. [Thus ends Chapter Iv, The Removal of Thorns in Book Iii, Concerning Law of the Arthasástra of Kautilya. End of the hundred and forty-eighth chapter from the beginning. ] > viśrānti — is thus made clearer by AG's treatment here. The last possibility alludes perhaps> to the case of the less-than-able student, destined to remain a ‘failure' (in the present birth at14987c15827< worlds' as a reward, a kind of booby prize, no doubt - a prize, perhaps, that shows also---> worlds' as a reward, a kind of booby prize, no doubt a prize, perhaps, that shows also This has been shown by the Āvihotra to those who are indifferent and endowed with faith. It quickly unties the knot in the heart. This has been stated by Nārada at the outset. > the purpose of the text, indicating that ‘it alone is the teaching that serves> as means for realizing the highest among the goals of [human] life’15256c16105,16106< expressing his own delight: 1430---> expressing his own delight:> 143015259,15260c16109,16112< out delay, once it has pervaded 1432 his own heart. 1433< 1426 iti śivam - the formula signals that kā. 103 is a sort of praśāsti. Compare the similar When the illustrious one manifests favours towards a person, he is cleansed in his soul. He does not abandon his steadfast intention towards the world, and towards the Veda. This is what is meant by the phrase he does not abandon his steadfast intention towards the world, and towards the Veda (Bṛhadā. Upa. Iv. iv. The Agastya-Samhita also has it thus : In the case of those who have not attained liberation, there is no necessity of practising austerities and penances; in the case of those who have attained liberation, there is no necessity of performing austerities and penances' (ibid In this connection Just as prescription and prohibition do not apply to that which is liberated, Similarly, Rāma, he shall not touch the lay follower in the proper form.

tayoḥ pūrvaṃ#Of these two, the former is better than the one immediately preceding it in the order of enumeration. [Thus ends Chapter Iv, The Removal of Thorns in Book Iii, Concerning Law of the Arthasástra of Kautilya. End of the hundred and forty-eighth chapter from the beginning. ]$nirapekṣāṇāṃ śraddhāvatāṃ darśitam āvirhotreṇa ya āśu hṛdayagranthim#This has been shown by the Āvihotra to those who are indifferent and endowed with faith. It quickly unties the knot in the heart.$ity ādau uktaṃ ca śrīnāradena#This has been stated by Nārada at the outset.$yadā yasyānugṛhṇāti bhagavān atmabhāvitaḥ#When the illustrious one manifests favours towards a person, he is cleansed in his soul.$na jahāti matiṃ loke vede ca pariniṣṭhitām bhp iti#He does not abandon his steadfast intention towards the world, and towards the Veda. This is what is meant by the phrase he does not abandon his steadfast intention towards the world, and towards the Veda (Bṛhadā. Upa. Iv. iv.$atra śrīmadagastyasaṃhitā ca#The Agastya-Samhita also has it thus : In the case of those who have not attained liberation, there is no necessity of practising austerities and penances; in the case of those who have attained liberation, there is no necessity of performing austerities and penances' (ibid In this connection$yathā vidhiniṣedhau ca muktaṃ naivopasarpataḥ#Just as prescription and prohibition do not apply to that which is liberated,$tathā na spṛśato rāmopāsakaṃ vidhipūrvakam iti#Similarly, Rāma, he shall not touch the lay follower in the proper form.$

vasiṣṭha wants to commit suicide naṣṭaṃ kulamiti śrutvā martuṃ cakre matiṃ tadā smaranputraśataṃ caiva śaktijyeṣṭhaṃ ca śaktimān na taṃ vināhaṃ jīviṣye iti niścitya duḥkhitaḥ āruhya mūrdhānam ajātmajo sau tayātmavān sarvavid ātmavicca dharādharasyaiva tadā dharāyāṃ papāta patnyā saha sāśrudṛṣṭiḥ dharādharāttaṃ patitaṃ dharā tadā dadhāra tatrāpi vicitrakaṇṭhī karāṃbujābhyāṃ karikhelagāminī rudantamādāya ruroda sā ca tadā tasya snuṣā prāha patnī śaktermahāmunim vasiṣṭhaṃ vadatāṃ śreṣṭhaṃ rudantī bhayavihvalā bhagavanbrāhmaṇaśreṣṭha tava deham idaṃ śubham pālayasva vibho draṣṭuṃ tava pautraṃ mamātmajam na tyājyaṃ tava viprendra dehametatsuśobhanam garbhastho mama sarvārtha sādhakaḥ śaktijo yataḥ$Vasīshtha: It's a clever combination of words and sentences. ciple, is liberated and he may liberate others. How can there bethen, for him whose Self has merged previously, for a moment,into the transcendental brahman, [any question of] awarenessat the end of life?Moreover, by whom else can the last moment of the knower of theSelf (ātmavid) be directly experienced, apart from the witness that is hisown experience? - On the strength of which witness one might posit theexistence in him of awareness or its opposite, inasmuch as ‘those who seehorizontally' [viz., fettered subjects] are not privy to any such realmof experience? Therefore, in this matter, let the omniscient ones be asked On hearing that his lineage had been destroyed, he made up his mind to die. The powerful one remembered his one hundred sons and the eldest, Shakti. through 9 änantaryas and 9 vimuktis (1st opinion), through 1 ànantarya and 1 vimukti (2ndopinion), through 1 prayoga (3rd opinion).b. Darśanamārga, no perfectioning. I will not be able to live without him. Having decided this, he was miserable. Ascending the crown of his head, Brahmās son became self-possessed, all-knowing and knower of the Self. With tears in his eyes, he fell down on the ground, together with his wife. When he fell down from the mountain, the earth held him up there, though her throat was of a wonderfully variegated colour. As he wept, she grabbed him by the palms of her hands and began to weep. At that time, the wife of Shakti, his daughter-in-law, spoke to the great sage. 23. The opinion of the Dharmaguptakas according to P'u-kuang. The opinion of Sthiramati, Vasishtha, best among eloquent ones, wept and was distracted by fear. O illustrious one! O best among brahmanas! This is your auspicious body. O lord! Protect me, so that I can see your grandson, my son. O Indra among brahmanas! You should not cast aside this extremely beautiful body. Since the child in my womb is born of Śakti, he will be the accomplisher of all tasks.

vasiṣṭha wants to commit suicide#Vasīshtha: It's a clever combination of words and sentences.$naṣṭaṃ kulamiti śrutvā martuṃ cakre matiṃ tadā#On hearing that his lineage had been destroyed, he made up his mind to die.$smaranputraśataṃ caiva śaktijyeṣṭhaṃ ca śaktimān#The powerful one remembered his one hundred sons and the eldest, Shakti.$na taṃ vināhaṃ jīviṣye iti niścitya duḥkhitaḥ#I will not be able to live without him. Having decided this, he was miserable.$āruhya mūrdhānam ajātmajo sau tayātmavān sarvavid ātmavicca#Ascending the crown of his head, Brahmās son became self-possessed, all-knowing and knower of the Self.$dharādharasyaiva tadā dharāyāṃ papāta patnyā saha sāśrudṛṣṭiḥ#With tears in his eyes, he fell down on the ground, together with his wife.$dharādharāttaṃ patitaṃ dharā tadā dadhāra tatrāpi vicitrakaṇṭhī#When he fell down from the mountain, the earth held him up there, though her throat was of a wonderfully variegated colour.$karāṃbujābhyāṃ karikhelagāminī rudantamādāya ruroda sā ca#As he wept, she grabbed him by the palms of her hands and began to weep.$tadā tasya snuṣā prāha patnī śaktermahāmunim#At that time, the wife of Shakti, his daughter-in-law, spoke to the great sage.$vasiṣṭhaṃ vadatāṃ śreṣṭhaṃ rudantī bhayavihvalā#Vasishtha, best among eloquent ones, wept and was distracted by fear.$bhagavanbrāhmaṇaśreṣṭha tava deham idaṃ śubham#O illustrious one! O best among brahmanas! This is your auspicious body.$pālayasva vibho draṣṭuṃ tava pautraṃ mamātmajam#O lord! Protect me, so that I can see your grandson, my son.$na tyājyaṃ tava viprendra dehametatsuśobhanam#O Indra among brahmanas! You should not cast aside this extremely beautiful body.$garbhastho mama sarvārtha sādhakaḥ śaktijo yataḥ#Since the child in my womb is born of Śakti, he will be the accomplisher of all tasks.$