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parāmṛśyā kathaṃ tāthārūpyasṛṣṭau tu sā jaḍā ucyate svātmasaṃvittiḥ svabhāvādeva nirbharā nāsyāmapāsyaṃ nādheyaṃ kiṃcidityuditaṃ purā kiṃ tu durghaṭakāritvātsvācchandyānnirmalādasau svātmapracchādanakrīḍāpaṇḍitaḥ parameśvaraḥ anāvṛtte svarūpepi yadātmācchādanaṃ vibhoḥ saiva māyā yato bheda etāvānviśvavṛttikaḥ tathābhāsanamevāsya dvaitamuktaṃ maheśituḥ taddvayāpāsanenāyaṃ parāmarśobhidhīyate durbhedapādapasyāsya mūlaṃ kṛntanti kovidāḥ dhārārūḍhena sattarkakuṭhāreṇeti niścayaḥ tāmenāṃ bhāvanāmāhuḥ sarvakāmadughāṃ budhāḥ$But how can it be imagined to exist in such an incarnate creation? Our answer to the above is as follows:The consciousness of ones own self is, by its very nature, devoid of all diversity. It has been stated before that nothing should be added to it nor anything should be taken away from it. But since it is difficult to do what it pleases, it is free from blemishes and acts according to its own wish. The supreme lord indulges in the sport of concealing his own self. Though his true nature is never obscured, the allpervading Lord keeps Himself hidden. This is the same as māyā, from which there is only this much of differentiation in the universe. Similarly, the appearance is said to be the duality of the great lord. These two types of hemorrhoids should be given up and then the disease is called Paramarshobhi. [] Now we shall expound the chapter "Paramarshobhi". Thus said Lord Atreya. [-] Note: This chapter deals with symptoms which are manifested in a patient suffering from hemorrhoids. Clever men cut the root of this tree, hard to split, By the sharp axe of good reasoning, there is certainty; i. e. by the axe of Right Reasoning as found in the case of the Vedic Scholar Dhārārārāruḍa. The learned say that this contemplation leads to all the objects of desire being satisfied.

parāmṛśyā kathaṃ tāthārūpyasṛṣṭau tu sā jaḍā#But how can it be imagined to exist in such an incarnate creation?$ucyate svātmasaṃvittiḥ svabhāvādeva nirbharā#Our answer to the above is as follows:The consciousness of ones own self is, by its very nature, devoid of all diversity.$nāsyāmapāsyaṃ nādheyaṃ kiṃcidityuditaṃ purā#It has been stated before that nothing should be added to it nor anything should be taken away from it.$kiṃ tu durghaṭakāritvātsvācchandyānnirmalādasau#But since it is difficult to do what it pleases, it is free from blemishes and acts according to its own wish.$svātmapracchādanakrīḍāpaṇḍitaḥ parameśvaraḥ#The supreme lord indulges in the sport of concealing his own self.$anāvṛtte svarūpepi yadātmācchādanaṃ vibhoḥ#Though his true nature is never obscured, the allpervading Lord keeps Himself hidden.$saiva māyā yato bheda etāvānviśvavṛttikaḥ#This is the same as māyā, from which there is only this much of differentiation in the universe.$tathābhāsanamevāsya dvaitamuktaṃ maheśituḥ#Similarly, the appearance is said to be the duality of the great lord.$taddvayāpāsanenāyaṃ parāmarśobhidhīyate#These two types of hemorrhoids should be given up and then the disease is called Paramarshobhi. [] Now we shall expound the chapter "Paramarshobhi". Thus said Lord Atreya. [-] Note: This chapter deals with symptoms which are manifested in a patient suffering from hemorrhoids.$durbhedapādapasyāsya mūlaṃ kṛntanti kovidāḥ#Clever men cut the root of this tree, hard to split,$dhārārūḍhena sattarkakuṭhāreṇeti niścayaḥ#By the sharp axe of good reasoning, there is certainty; i. e. by the axe of Right Reasoning as found in the case of the Vedic Scholar Dhārārārāruḍa.$tāmenāṃ bhāvanāmāhuḥ sarvakāmadughāṃ budhāḥ#The learned say that this contemplation leads to all the objects of desire being satisfied.$

vyacakṣatāvitṛptākṣāḥ kṛṣṇam adbhutadarśanam svargodyānopagair mālyaiś chādayanto yudūttamam gīrbhiś citrapadārthābhis tuṣṭuvur jagadīśvaram śrīdevā ūcuḥ natāḥ sma te nātha padāravindaṃ buddhīndriyaprāṇamanovacobhiḥ yac cintyate ntar hṛdi bhāvayuktair mumukṣubhiḥ karmamayorupāśāt tvaṃ māyayā triguṇayātmani durvibhāvyaṃ vyaktaṃ sṛjasy avasi lumpasi tadguṇasthaḥ naitair bhavān ajita karmabhir ajyate vai yat sve sukhe vyavahite bhirato navadyaḥ śuddhir nṛṇāṃ na tu tatheḍya durāśayānāṃ vidyāśrutādhyayanadānatapaḥkriyābhiḥ sattvātmanām ṛṣabha te yaśasi pravṛddha$With an insatiable desire to see Krishna, whose appearance was extraordinary, she looked at him with eyes that were never satisfied. They covered that supreme among warriors with garlands that had been used in the gardens of heaven. They praised the lord of the universe with chants that were full of colourful meanings. The gods replied, We have been born in the lineage of kshatriyas and are descended from them. We bow down to your lotus feet, O Lord, with our intellect, sense organs, vital airs, mind and speech. That which is meditated upon in the heart by those endowed with devotion, desiring liberation from the great noose of Karman. Through the three qualities of maya, you are incapable of being thought of inside ones own self. You are established in its qualities and create, sustain and destroy the manifest. O unvanquished one! But you have not been vanquished in deeds. setting in motion means 'causing to revolve';the machine (yantra) means 'the infinite collection of energies impliedby the pentad of energies' - Consciousness, etc.; 947thanks to the discipline of his play means 'by his playful intervals 948of creation, etc.', arising out of and sinking back into [his formless state],cakreśatvasiddhiḥ, 'When perfect Knowledge (śuddhavidya) appears, one obtains full mas- When his own happiness is taken away, he finds delight in the enjoyment of fresh food. The purity of men is not as much desirable as that of the wicked-hearted. Learning, studying, generosity, austerities and deeds. O bull among those who possess sattva in their souls! Your fame has increased.

vyacakṣatāvitṛptākṣāḥ kṛṣṇam adbhutadarśanam#With an insatiable desire to see Krishna, whose appearance was extraordinary, she looked at him with eyes that were never satisfied.$svargodyānopagair mālyaiś chādayanto yudūttamam#They covered that supreme among warriors with garlands that had been used in the gardens of heaven.$gīrbhiś citrapadārthābhis tuṣṭuvur jagadīśvaram#They praised the lord of the universe with chants that were full of colourful meanings.$śrīdevā ūcuḥ#The gods replied, We have been born in the lineage of kshatriyas and are descended from them.$natāḥ sma te nātha padāravindaṃ buddhīndriyaprāṇamanovacobhiḥ#We bow down to your lotus feet, O Lord, with our intellect, sense organs, vital airs, mind and speech.$yac cintyate ntar hṛdi bhāvayuktair mumukṣubhiḥ karmamayorupāśāt#That which is meditated upon in the heart by those endowed with devotion, desiring liberation from the great noose of Karman.$tvaṃ māyayā triguṇayātmani durvibhāvyaṃ#Through the three qualities of maya, you are incapable of being thought of inside ones own self.$vyaktaṃ sṛjasy avasi lumpasi tadguṇasthaḥ#You are established in its qualities and create, sustain and destroy the manifest.$naitair bhavān ajita karmabhir ajyate vai#O unvanquished one! But you have not been vanquished in deeds.$yat sve sukhe vyavahite bhirato navadyaḥ#When his own happiness is taken away, he finds delight in the enjoyment of fresh food.$śuddhir nṛṇāṃ na tu tatheḍya durāśayānāṃ#The purity of men is not as much desirable as that of the wicked-hearted.$vidyāśrutādhyayanadānatapaḥkriyābhiḥ#Learning, studying, generosity, austerities and deeds.$sattvātmanām ṛṣabha te yaśasi pravṛddha#O bull among those who possess sattva in their souls! Your fame has increased.$

ś athaikādhikatriśatatamo dhyāyaḥ vākkarmapārśvayukśukratokakṛte mato plavaḥ hutāntā deśavarṇeyaṃ vidyā mukhyā sarasvatī n dhārya ceti kha vidyutpātavidhāviti gha akṣārāśī varṇalakṣaṃ japet samatimān bhavet atriḥ savahnirvāmākṣivindurindrāya hṛtparaḥ vajrapadmadharaṃ śakraṃ pītamāvāhya pūjayet niyutaṃ homayedājyatilāṃstenābhiṣecayet nṛpādirbhraṣṭarajyādīnrājyaputrādimāpnuyāt hṛllekhā śaktidevākhyā doṣāgnirdaṇḍidaṇḍavān śivamiṣṭvā japecchaktimaṣṭamyādicaturdaśīṃ cakrapāśāṅkuśadharāṃ sābhayāṃ varadāyikāṃ homādinā ca saubhāgyaṃ kavitvaṃ puravān bhavet$In the Sriivakabhumi, I have so far noted only one occurrence, viz., SrBhsh 503,9- 1 1 :[B3 0 ] tatra sarvo bhiivaniimiirga/:z pratyavek$ya pratyavek$ya m 'im iirhsiimanaskiiref/a pra­ Now the thirty-first and one hundred and first meditation. The speech, deeds and the two sides. The semen and the child are regarded as the raft. Sarasvati is the foremost of all sciences, and she teaches her lore to those who are desirous of obtaining a place where fire will not be extinguished. And to be worn i. e., to be borne in mind. Lightning-flashing;this has been added with a view to emphasise the fact that lightning is what is called lightning-flashing. One who repeats the mantra one lakh times without counting the syllables would become an intelligent person. The supreme heart for Indra is Atri, together with the fire, the left eye and the dot. > 88810012c10499< sity, remains substantially the same: [...] parināme sa eva tvam suvarnam iva kundale, [...]---> sity, remains substantially the same: [...] pariņāme sa eva tvam suvarṇam iva kuṇḍale, [...]10014,10018c10501,10505< the gold [remains gold] in the very form of the earring'. Also Samvitprakāśa 1 56-57 quoted< in SpP 5 [= ad I 5] and LT XIV 38-39. Such speculations (and YR's here in particular) go< back ultimately to ChU VI 1, 4ff., Uddalaka's discourse on the unity of Being: Indra holding the thunderbolt and lotus should be invoked as yellow and worshipped. One should offer one million oblations of clarified butter and sesamum with that. The king and others would be deprived of their kingdom etc., and would get the kingdom and the princes etc. Hṛllekhā is the female deity called Śaktideva, and Daṇḍāvān is the fire of all faults. After having propitiated Śiva, the female energies should be repeated on the eighth and fourteenth. They hold the chakra, the noose and the goad. They grant boons and grant freedom from fear. One would get fortune, poetic skill and progeny by doing oblation etc.

ś athaikādhikatriśatatamo dhyāyaḥ#Now the thirty-first and one hundred and first meditation.$vākkarmapārśvayukśukratokakṛte mato plavaḥ#The speech, deeds and the two sides. The semen and the child are regarded as the raft.$hutāntā deśavarṇeyaṃ vidyā mukhyā sarasvatī n#Sarasvati is the foremost of all sciences, and she teaches her lore to those who are desirous of obtaining a place where fire will not be extinguished.$dhārya ceti kha#And to be worn i. e., to be borne in mind.$vidyutpātavidhāviti gha#Lightning-flashing;this has been added with a view to emphasise the fact that lightning is what is called lightning-flashing.$akṣārāśī varṇalakṣaṃ japet samatimān bhavet#One who repeats the mantra one lakh times without counting the syllables would become an intelligent person.$atriḥ savahnirvāmākṣivindurindrāya hṛtparaḥ#The supreme heart for Indra is Atri, together with the fire, the left eye and the dot.$vajrapadmadharaṃ śakraṃ pītamāvāhya pūjayet#Indra holding the thunderbolt and lotus should be invoked as yellow and worshipped.$niyutaṃ homayedājyatilāṃstenābhiṣecayet#One should offer one million oblations of clarified butter and sesamum with that.$nṛpādirbhraṣṭarajyādīnrājyaputrādimāpnuyāt#The king and others would be deprived of their kingdom etc., and would get the kingdom and the princes etc.$hṛllekhā śaktidevākhyā doṣāgnirdaṇḍidaṇḍavān#Hṛllekhā is the female deity called Śaktideva, and Daṇḍāvān is the fire of all faults.$śivamiṣṭvā japecchaktimaṣṭamyādicaturdaśīṃ#After having propitiated Śiva, the female energies should be repeated on the eighth and fourteenth.$cakrapāśāṅkuśadharāṃ sābhayāṃ varadāyikāṃ#They hold the chakra, the noose and the goad. They grant boons and grant freedom from fear.$homādinā ca saubhāgyaṃ kavitvaṃ puravān bhavet#One would get fortune, poetic skill and progeny by doing oblation etc.$

virājamānayā cicchaktyā māyāṃ dūre sthitām api tiraskṛtyaiva mataṃ caitammāyādikaṃ niṣedhatā śrīśukadevena anuvratā yatra surāsurārcitāḥ bhp iti moksaṃ paraṃ padaṃ liṅgam amṛtaṃ viṣṇumandiram iti pādmottarakhaṇḍe viakuṇṭhaparyāyaśabdāḥ arjunaḥ śrībhagavantam ata ūrdhvaṃ guṇādīnāṃ svarūpātmatānigamanāt svarūpaśaktir eva punar api vivriyate yāvat sandarbhasamāptiḥ endnote tatra guṇānāṃ svarūpātmatām āhuḥ sa yad ajayā tv ajām anuśayīta guṇāṃś ca juṣan bhajati sarūpatāṃ tad anu mṛtyum apetabhagaḥ$The power of the Intellect, though situated at a great distance, displays itself in the form of Māyā and thereby puts an end to the existence of the world. This'māyā' etc. has been prohibited by Lord Śukadeva. Where adherents, honoured by Suras and Asuras, dwell. Such is the sense of the text. That which is not luminous cannot manifest itself, 703[... and they appear such] even though not separate from the Self, thatis, from consciousness, the Great Lord. Mokṣa is the highest position. The liṅga is the nectar. Viṣṇu is the abode. of the materials concerned, or they disapproved of this idea, or they considered it inacceptable Here ends the section on the lotus in the northern wing of the Mālinīvijayottara Kāṇḍa. [Chapter] : An Analysis of the Five Aggregates and their Constituent Elements. Synonyms for vi kuṇṭha. Arjuna said to the Fortunate One: Philologische Bemerkungen zum Ratnagotravibhäga Above this point, it is the power of own-being which constitutes the essence of the Attributes etc., because it concludes that they are essentially their own forms. It is also disclosed until the end of the recapitulation. They delight in the good qualities of that place. They say that the atman is in its own form. If one lies down with a she-goat and enjoys its qualities, one obtains the benefits of those qualities. After death, deprived of fortune, one assumes a similar form.

virājamānayā cicchaktyā māyāṃ dūre sthitām api tiraskṛtyaiva mataṃ#The power of the Intellect, though situated at a great distance, displays itself in the form of Māyā and thereby puts an end to the existence of the world.$caitammāyādikaṃ niṣedhatā śrīśukadevena#This'māyā' etc. has been prohibited by Lord Śukadeva.$anuvratā yatra surāsurārcitāḥ bhp iti#Where adherents, honoured by Suras and Asuras, dwell. Such is the sense of the text.$moksaṃ paraṃ padaṃ liṅgam amṛtaṃ viṣṇumandiram#Mokṣa is the highest position. The liṅga is the nectar. Viṣṇu is the abode.$iti pādmottarakhaṇḍe#Here ends the section on the lotus in the northern wing of the Mālinīvijayottara Kāṇḍa. [Chapter] : An Analysis of the Five Aggregates and their Constituent Elements.$viakuṇṭhaparyāyaśabdāḥ#Synonyms for vi kuṇṭha.$arjunaḥ śrībhagavantam#Arjuna said to the Fortunate One:$ata ūrdhvaṃ guṇādīnāṃ svarūpātmatānigamanāt svarūpaśaktir eva punar#Above this point, it is the power of own-being which constitutes the essence of the Attributes etc., because it concludes that they are essentially their own forms.$api vivriyate yāvat sandarbhasamāptiḥ#It is also disclosed until the end of the recapitulation.$endnote tatra guṇānāṃ#They delight in the good qualities of that place.$svarūpātmatām āhuḥ#They say that the atman is in its own form.$sa yad ajayā tv ajām anuśayīta guṇāṃś ca juṣan#If one lies down with a she-goat and enjoys its qualities, one obtains the benefits of those qualities.$bhajati sarūpatāṃ tad anu mṛtyum apetabhagaḥ#After death, deprived of fortune, one assumes a similar form.$

mantrayeteha kāryāṇi nānāptair nāvipaścitā aśakyārambhavṛttīnāṃ kutaḥ kleśādṛte phalaṃ avijñātasya vijñānaṃ vijñātasya ca niś cayaḥ arthadvaidhasya sandehacchedanaṃ śeṣadarśanaṃ sahāyāḥ sādhanopāyā vibhāgo deśakālayoḥ vipatteś ca pratīkāraḥ pañcāṅgo mantra manaḥprasādaḥ śraddhā ca tathā karaṇapāṭavaṃ sahāyotthānasampacca karmaṇāṃ siddhilakṣaṇaṃ madaḥ pramādaḥ kāmaś ca suptapralapitāni ca bhindanti mantraṃ pracchannāḥ kāminyo ramatāntathā pragalbhaḥ smṛtimānvāgmīśastre śāstre ca niṣṭhitaḥ abhyastakarmā nṛpaterdūto bhaviturmarhati$In this world, one should not have consultations with those who are not trustworthy. Nor should one have consultations with those who are ignorant. How, then, can there be any fruit without trouble for those whose lives are incapable of being sustained by undertakings? there is cognition of what is not cognised, and certainty of what is cognised; Characterisation of the rest consists in removing doubtful cognitions arising from ambiguous assertions. Kautilya's Arthashastra Helpers, means to accomplish an end, and allotment of time and place should be avoided. The countermeasures for misfortune are the five constituents of mantra. Faith of mind, faith, And likewise skillfulness in the art of preparation, The nature of success in undertakings is that it is accompanied by a good set of companions who are capable of arousing ones energy. * Pride, carelessness, lust, Inconsiderate words during sleep. Under some pretexts, lustful women can secretly reveal their secret counsel to men who have had sexual intercourse with them. 42)- . 45 samaclttas. ' ' - ca bhavat·1 45a vaslcan He is eloquent in the use of weapons and well versed in the sacred texts. A person who has been trained in the deeds deserves to be a messenger of the king.

mantrayeteha kāryāṇi nānāptair nāvipaścitā#In this world, one should not have consultations with those who are not trustworthy. Nor should one have consultations with those who are ignorant.$aśakyārambhavṛttīnāṃ kutaḥ kleśādṛte phalaṃ#How, then, can there be any fruit without trouble for those whose lives are incapable of being sustained by undertakings?$avijñātasya vijñānaṃ vijñātasya ca niś cayaḥ#there is cognition of what is not cognised, and certainty of what is cognised;$arthadvaidhasya sandehacchedanaṃ śeṣadarśanaṃ#Characterisation of the rest consists in removing doubtful cognitions arising from ambiguous assertions.$sahāyāḥ sādhanopāyā vibhāgo deśakālayoḥ#Kautilya's Arthashastra Helpers, means to accomplish an end, and allotment of time and place should be avoided.$vipatteś ca pratīkāraḥ pañcāṅgo mantra#The countermeasures for misfortune are the five constituents of mantra.$manaḥprasādaḥ śraddhā ca tathā karaṇapāṭavaṃ#Faith of mind, faith, And likewise skillfulness in the art of preparation,$sahāyotthānasampacca karmaṇāṃ siddhilakṣaṇaṃ#The nature of success in undertakings is that it is accompanied by a good set of companions who are capable of arousing ones energy.$madaḥ pramādaḥ kāmaś ca suptapralapitāni ca#* Pride, carelessness, lust, Inconsiderate words during sleep.$bhindanti mantraṃ pracchannāḥ kāminyo ramatāntathā#Under some pretexts, lustful women can secretly reveal their secret counsel to men who have had sexual intercourse with them.$pragalbhaḥ smṛtimānvāgmīśastre śāstre ca niṣṭhitaḥ#He is eloquent in the use of weapons and well versed in the sacred texts.$abhyastakarmā nṛpaterdūto bhaviturmarhati#A person who has been trained in the deeds deserves to be a messenger of the king.$

śrīśukopadeśopasaṃhāre ca śravaṇam upalakṣya puṃso bhaved vividhaduḥkhadavārditasya bhp ṭīkā ca anyaḥ plava uttaraṇasādhanaṃ na bhaved upāyāntarābhāvād ity eṣā anyāsām api bhaktīnāṃ tatpūrvakatvenaiva pravṛtter upāyāntarāsambhavatvam uktam etadanantarādhyāyaś ca tādṛśopakramopasaṃhāramaya eva atrānugīyatebhīkṣṇaṃ bhagavān harir īśvaraḥ yasya prasādajo brahmā rudraḥ krodhasamudbhavaḥ bhp$to-day, the great Buddha had discovered two thousand fivehundred years before. In interpreting pratilyasamutpăda asessential dependence of things on each other or relativity ofthings, the Madhyamıka means to controvert another doctrineof the Hinayanıst. The Hinayānısts had analysed all pheno-mena into elements (dharmas), and believed that these dharmashad a separate reality of their own. The Madhyamika says In the concluding portion of the Upadeśa of Śrī Śukadeva Gosvāmī, we have Śravaṇa, hearing. The term śravaṇa is to be construed both with śravaṇa and with śravaṇa, hearing [] When a person is afflicted by various types of grief and conflagrations, he suffers from the diseases known as shwasa, pidaka, arsha, jwara, alasaka, vishama jwara, kasa, kamala, hikka, prameha, anorexia, fever, burning sensation, giddiness, There is no means other than that of crossing the river since there is no other means. Hence, a different type of raft cannot accomplish the task of crossing the river. The Mimāṁsakas may contend that as there is no other means to achieve the end so it is not reasonable to use the raft in order to cross the river. Inference."51. On the hearing of such assertions as that ""being fat, a person""does not eat during the day,"" we arrive at the idea of his eating in the""night; and this is a case of Verbal ""Apparent Inconsistency."""52-53. Some people refer this to the Meaning, and others to the III. 2. 4. 2.VITI, 13VIII,14 The same rule holds good regarding other acts of devotion also, since they are preceded by those acts themselves. develope d not from spiritual practice, but as a reaction to the pudgala theory ofViitslputrlyas. (FRANCO 2009: 1 03)The second part o f this statement may be true, but I cannot accept the fIrst, and I am notthat it is a faithful rendering of Steinkellner' s intention. What Steinkellner actually says The impossibility of other means has already been discussed. And the next chapter on this is as follows: The Horse Sacrifice Beginning with the Raising of the Head and ending with the Laying Down of the Hairs, these three constitute what is called the Raising of the Head. That which forms the subject-matter of the present Discourse constitutes what is It is of the nature of an introduction to such a treatise. Here Lord Hari, the Supreme Personality of Godhead, is constantly sung. It is through his favour that Brahmā and Rudra have been generated from his wrath.

śrīśukopadeśopasaṃhāre ca śravaṇam upalakṣya#In the concluding portion of the Upadeśa of Śrī Śukadeva Gosvāmī, we have Śravaṇa, hearing. The term śravaṇa is to be construed both with śravaṇa and with śravaṇa, hearing$puṃso bhaved vividhaduḥkhadavārditasya bhp#[] When a person is afflicted by various types of grief and conflagrations, he suffers from the diseases known as shwasa, pidaka, arsha, jwara, alasaka, vishama jwara, kasa, kamala, hikka, prameha, anorexia, fever, burning sensation, giddiness,$ṭīkā ca anyaḥ plava uttaraṇasādhanaṃ na bhaved upāyāntarābhāvād ity#There is no means other than that of crossing the river since there is no other means. Hence, a different type of raft cannot accomplish the task of crossing the river. The Mimāṁsakas may contend that as there is no other means to achieve the end so it is not reasonable to use the raft in order to cross the river.$eṣā anyāsām api bhaktīnāṃ tatpūrvakatvenaiva pravṛtter#The same rule holds good regarding other acts of devotion also, since they are preceded by those acts themselves.$upāyāntarāsambhavatvam uktam#The impossibility of other means has already been discussed.$etadanantarādhyāyaś ca#And the next chapter on this is as follows: The Horse Sacrifice Beginning with the Raising of the Head and ending with the Laying Down of the Hairs, these three constitute what is called the Raising of the Head. That which forms the subject-matter of the present Discourse constitutes what is$tādṛśopakramopasaṃhāramaya eva#It is of the nature of an introduction to such a treatise.$atrānugīyatebhīkṣṇaṃ bhagavān harir īśvaraḥ#Here Lord Hari, the Supreme Personality of Godhead, is constantly sung.$yasya prasādajo brahmā rudraḥ krodhasamudbhavaḥ bhp#It is through his favour that Brahmā and Rudra have been generated from his wrath.$

mayā premṇā samākhyātaṃ na bhīḥ kāryā tapodhanāḥ sarvatra gatir avyagrā bhavatāṃ dīrghadarśanāḥ tapasvivratasaṃdīptā jñānavijñānaśobhitāḥ yac chrutaṃ yac ca vo dṛṣṭaṃ divi vā yadi vā bhuvi āścaryaṃ paramaṃ kiṃ cit tad bhavanto bruvantu me tasyāmṛtanikāśasya vāṅmadhor asti me spṛhā bhavadbhiḥ kathitasyeha tapovananivāsibhiḥ yady apy aham adṛṣṭaṃ vā divyam adbhutadarśanam divi vā bhuvi vā kiṃ cit paśyāmy amaladarśanāḥ prakṛtiḥ sā mama parā na kva cit pratihanyate na cātmagatam aiśvaryam āścaryaṃ pratibhāti me śraddheyaḥ kathito hy arthaḥ sajjanaśravaṇaṃ gataḥ ciraṃ tiṣṭhati medinyāṃ śaile lekhyam ivārpitam tad ahaṃ sajjanamukhān niḥsṛtaṃ tatsamāgame$O ones rich in austerities! I have told you this out of affection. You should not be frightened. Zugriff sind lediglich der sprachlich fixierte Widerschein dieser mystischen Intuition in der nachträglichen Reflexion auf sie sowie die dadurch O ones who are far-sighted! Without any anxiety, you can go everywhere. They are radiant in their vows of asceticism and are full of jnana and vijnana. Whatever you have heard, whatever you have seen, Whether in heaven or on earth, Please tell me something supremely wonderful. I am full of desire for the honey of your words, which is like amrita. O ones who reside in hermitages! You have spoken to me about this. I have never seen anything like this before. It is divine and extraordinary to behold. O ones with the unblemished sight! I cannot see anything in heaven or on earth. difficultiesdarSanamdrgatheleavesin That is my supreme nature and there is nothing that can obstruct it. It does not seem extraordinary to me that you have obtained this prosperity because of your own self. The words spoken by a reli reli reli reliable person must be listened to by good people. It remains on the ground for a long time, like a line drawn on a stone. I heard these words from the mouths of those virtuous people and have recounted them in an assembly of ascetics.

mayā premṇā samākhyātaṃ na bhīḥ kāryā tapodhanāḥ#O ones rich in austerities! I have told you this out of affection. You should not be frightened.$sarvatra gatir avyagrā bhavatāṃ dīrghadarśanāḥ#O ones who are far-sighted! Without any anxiety, you can go everywhere.$tapasvivratasaṃdīptā jñānavijñānaśobhitāḥ#They are radiant in their vows of asceticism and are full of jnana and vijnana.$yac chrutaṃ yac ca vo dṛṣṭaṃ divi vā yadi vā bhuvi#Whatever you have heard, whatever you have seen, Whether in heaven or on earth,$āścaryaṃ paramaṃ kiṃ cit tad bhavanto bruvantu me#Please tell me something supremely wonderful.$tasyāmṛtanikāśasya vāṅmadhor asti me spṛhā#I am full of desire for the honey of your words, which is like amrita.$bhavadbhiḥ kathitasyeha tapovananivāsibhiḥ#O ones who reside in hermitages! You have spoken to me about this.$yady apy aham adṛṣṭaṃ vā divyam adbhutadarśanam#I have never seen anything like this before. It is divine and extraordinary to behold.$divi vā bhuvi vā kiṃ cit paśyāmy amaladarśanāḥ#O ones with the unblemished sight! I cannot see anything in heaven or on earth.$prakṛtiḥ sā mama parā na kva cit pratihanyate#That is my supreme nature and there is nothing that can obstruct it.$na cātmagatam aiśvaryam āścaryaṃ pratibhāti me#It does not seem extraordinary to me that you have obtained this prosperity because of your own self.$śraddheyaḥ kathito hy arthaḥ sajjanaśravaṇaṃ gataḥ#The words spoken by a reli reli reli reliable person must be listened to by good people.$ciraṃ tiṣṭhati medinyāṃ śaile lekhyam ivārpitam#It remains on the ground for a long time, like a line drawn on a stone.$tad ahaṃ sajjanamukhān niḥsṛtaṃ tatsamāgame#I heard these words from the mouths of those virtuous people and have recounted them in an assembly of ascetics.$

dvijātīn devatāś cāpi caityān atha catuṣpathān drupadaḥ saha putreṇa siddhārthena śikhaṇḍinā mudaṃ ca paramāṃ lebhe pāñcālyaḥ saha bāndhavaiḥ śiṣyārthaṃ pradadau cāpi droṇāya kurupuṃgava śikhaṇḍinaṃ mahārāja putraṃ strīpūrviṇaṃ tathā pratipede catuṣpādaṃ dhanurvedaṃ nṛpātmajaḥ śikhaṇḍī saha yuṣmābhir dhṛṣṭadyumnaś ca pārṣataḥ mama tv etac carās tāta yathāvat pratyavedayan jaḍāndhabadhirākārā ye yuktā drupade mayā evam eṣa mahārāja strīpumān drupadātmajaḥ saṃbhūtaḥ kauravaśreṣṭha śikhaṇḍī rathasattamaḥ jyeṣṭhā kāśipateḥ kanyā ambā nāmeti viśrutā drupadasya kule jātā śikhaṇḍī bharatarṣabha nāham enaṃ dhanuṣpāṇiṃ yuyutsuṃ samupasthitam muhūrtam api paśyeyaṃ prahareyaṃ na cāpy uta vratam etan mama sadā pṛthivyām api viśrutam$He will worship brahmanas, gods, sanctuaries and crossroads. Drūpada and his son Siddhārtha, Shikhāndin. With his relatives, Panchala was filled with great joy. O bull among the Kuru lineage! He gave it to Drona as a disciple. 252, 261 and 524).Gautama (23.23.24).—‘If one eats food of the man whose food should not be eaten, he should reduce himself to a condition when there is nothing in his bowels;—he should not eat anything for three days.’Prajāpati—‘On eating the food of one whose food should not be eaten one should give to the Brāhmaṇa the price of that food; he should remain with wet clothes throughout the day, or he should give a cow.’This verse is quoted in Madanapārijāta (p.341), which explains ‘aśrāddhinaḥ’ as ‘one who does not offer the daily Śrāddhas’; and adds that this is meant to indicate the compulsory character of these Śrāddhas,—and ‘ekarātrikam’ is explained as ‘what is enough for one day.” > 695 O great king! Shikhandi was a son who had earlier been a woman. The prince learnt Dhanurveda with its four branches. Shikhāndin with you and Dhrishtadyumna, the grandson of Prīshata. O son! My spies have recounted this to me, exactly as it occurred. The forms of those born, blind and deaf that were appointed by me to Drupada. O great king! Drupadas son is both a woman and a man. O foremost among the Kouravas! Shikhandi, supreme among rathas, has been born. The eldest daughter of the king of Kashi was known by the name of Amba. O bull among the Bharata lineage! She was born in Drupadas lineage as Shikhandi. He is stationed, with a bow in his hand, and I will not be able to fight with him. I will not look at it even for an instant and strike it then. This has always been my vow and it is renowned everywhere on earth.

dvijātīn devatāś cāpi caityān atha catuṣpathān#He will worship brahmanas, gods, sanctuaries and crossroads.$drupadaḥ saha putreṇa siddhārthena śikhaṇḍinā#Drūpada and his son Siddhārtha, Shikhāndin.$mudaṃ ca paramāṃ lebhe pāñcālyaḥ saha bāndhavaiḥ#With his relatives, Panchala was filled with great joy.$śiṣyārthaṃ pradadau cāpi droṇāya kurupuṃgava#O bull among the Kuru lineage! He gave it to Drona as a disciple.$śikhaṇḍinaṃ mahārāja putraṃ strīpūrviṇaṃ tathā#O great king! Shikhandi was a son who had earlier been a woman.$pratipede catuṣpādaṃ dhanurvedaṃ nṛpātmajaḥ#The prince learnt Dhanurveda with its four branches.$śikhaṇḍī saha yuṣmābhir dhṛṣṭadyumnaś ca pārṣataḥ#Shikhāndin with you and Dhrishtadyumna, the grandson of Prīshata.$mama tv etac carās tāta yathāvat pratyavedayan#O son! My spies have recounted this to me, exactly as it occurred.$jaḍāndhabadhirākārā ye yuktā drupade mayā#The forms of those born, blind and deaf that were appointed by me to Drupada.$evam eṣa mahārāja strīpumān drupadātmajaḥ#O great king! Drupadas son is both a woman and a man.$saṃbhūtaḥ kauravaśreṣṭha śikhaṇḍī rathasattamaḥ#O foremost among the Kouravas! Shikhandi, supreme among rathas, has been born.$jyeṣṭhā kāśipateḥ kanyā ambā nāmeti viśrutā#The eldest daughter of the king of Kashi was known by the name of Amba.$drupadasya kule jātā śikhaṇḍī bharatarṣabha#O bull among the Bharata lineage! She was born in Drupadas lineage as Shikhandi.$nāham enaṃ dhanuṣpāṇiṃ yuyutsuṃ samupasthitam#He is stationed, with a bow in his hand, and I will not be able to fight with him.$muhūrtam api paśyeyaṃ prahareyaṃ na cāpy uta#I will not look at it even for an instant and strike it then.$vratam etan mama sadā pṛthivyām api viśrutam#This has always been my vow and it is renowned everywhere on earth.$

aṣṭamyādyair imāṃ durgāṃ lokeśāntāṃ yajediti durgāyogaḥ samāyuḥśrīsvāmiraktājayādikṛt samādhyeśānamantreṇa tilahomo vaśīkaraḥ jayaḥ padmaistu durvābhiḥ śāntiḥ kāmaḥ palāśajaiḥ puṣṭiḥ syāt kākapakṣeṇa mṛtidveṣādikaṃ bhavet brahmakṣudrabhayāpattiṃ sarvameva manurharet oṃ durge durge rakṣaṇi svāhā rakṣākarīyamuditā jayadurgāṅgasaṃyutā śyāmāṃ trilicanāṃ devīṃ dhyātvātmānaṃ caturbhujam śaṅkhacakrābjaśūlāditriśūlāṃ raudrarūpiṇīṃ yuddhādau sañjayedetāṃ yajet khaḍgādike jaye e ity āgneye mahāpurāṇe trailokyamohanīlakṣmyādipūjā nāma saptādhikatriśatatamo dhyāyaḥ$One should worship this Durgā beginning with the eighth lunar day and ending with that of the lord of the world. Durgā-yāga would conquer Śrī-svāmin and blood. Oblations of sesamum made with the recitation of the hymn samādhyāyaśānaṃ[] will subjugate. Jaya with lotuses, peace with dūrvā and desire with palāśa. Death, hatred and the like would be caused by the fortnight of the crow. The mantra would remove all the evil portents such as those of brahmin, kṣatriya and low castes. a) Sigla:rAJ , llil , 1Ml , lliJ : see Pt. II § 346.Bo, Bu, Dh, Hs (Hssa, HsMSg), Pa, Tib (T ib M s g , Tibs,) TH: see Pt. II § § 344-345 .Bh (BhOh , BhHs, Bhp" Bhl): see Pt. II, ch. 5.2. 1 and ch. 5.2.2. Oṁ Durgā! Durgā, protect me! Svāhā! Supported by the accessories of victorious citadels, It is said to afford protection. He meditated on the goddess Shyama, with the three eyes. He thought of himself as four-armed. The conch, disc, lotus, spear and trident represent the form of Rudra. One would gain victory in battle etc. by worshipping this for conquering the sky etc. In the Mahāpurāṇa known as the Āgneyapurāṇa, the adoration of Trailokyamoha, Nīlakṣmya and so forththese are the names of the deities to be worshipped in the three worlds. The maximum number of dhyānas is, plus one hundred and seventy-three.

aṣṭamyādyair imāṃ durgāṃ lokeśāntāṃ yajediti#One should worship this Durgā beginning with the eighth lunar day and ending with that of the lord of the world.$durgāyogaḥ samāyuḥśrīsvāmiraktājayādikṛt#Durgā-yāga would conquer Śrī-svāmin and blood.$samādhyeśānamantreṇa tilahomo vaśīkaraḥ#Oblations of sesamum made with the recitation of the hymn samādhyāyaśānaṃ[] will subjugate.$jayaḥ padmaistu durvābhiḥ śāntiḥ kāmaḥ palāśajaiḥ#Jaya with lotuses, peace with dūrvā and desire with palāśa.$puṣṭiḥ syāt kākapakṣeṇa mṛtidveṣādikaṃ bhavet#Death, hatred and the like would be caused by the fortnight of the crow.$brahmakṣudrabhayāpattiṃ sarvameva manurharet#The mantra would remove all the evil portents such as those of brahmin, kṣatriya and low castes.$oṃ durge durge rakṣaṇi svāhā#Oṁ Durgā! Durgā, protect me! Svāhā!$rakṣākarīyamuditā jayadurgāṅgasaṃyutā#Supported by the accessories of victorious citadels, It is said to afford protection.$śyāmāṃ trilicanāṃ devīṃ dhyātvātmānaṃ caturbhujam#He meditated on the goddess Shyama, with the three eyes. He thought of himself as four-armed.$śaṅkhacakrābjaśūlāditriśūlāṃ raudrarūpiṇīṃ#The conch, disc, lotus, spear and trident represent the form of Rudra.$yuddhādau sañjayedetāṃ yajet khaḍgādike jaye#One would gain victory in battle etc. by worshipping this for conquering the sky etc.$e ity āgneye mahāpurāṇe trailokyamohanīlakṣmyādipūjā nāma#In the Mahāpurāṇa known as the Āgneyapurāṇa, the adoration of Trailokyamoha, Nīlakṣmya and so forththese are the names of the deities to be worshipped in the three worlds.$saptādhikatriśatatamo dhyāyaḥ#The maximum number of dhyānas is, plus one hundred and seventy-three.$

mṛgīhayaṃ hastivadhūśaśaṃ cetatyuccanīcaṃ surataṃ vadanti pramāṇabhede pi na dravanti tasminna tṛpyanti nitambavatyaḥ proktaratānāmuttamamadhyamādhamatvam strīpuṃsayostulyarataṃ praśastaṃ madhyadvayaṃ madhyamamāmananti atyuccakaṃ cāpyatinīcakaṃ ca nindyaṃ ratajñaiḥ surataṃ pradiṣṭam prītiḥ samā syātsurate samākhye nīcadvaye yoṣita eva tuṣṭiḥ atyuccake vā pyatinīcake vā tuṣṭirna puṃsāṃ na ca sundarīṇām vegabhedātsuratabhedāḥ pracaṇḍavego pyatha madhyavegastathā paraḥ syāllaghunāmadheyaḥ puṃsastaruṇyā ubhayorapīha tridhā kavīndrāḥ surataṃ vadanti idānīṃ śaśādīnāṃ svarūpaṃ nirūpyate$[B6] da ltar gyi 'du byed rnams ni mtshan nyid gsum gyis rab tu phy e ba yin te I 'das parnams kyi 'bras bu 'i dngos po dang I ma 'ongs pa rnams kyi rgyu 'i dngos po dang I A doe, a horse, an elephant woman, and a hare have intercourse, Saying, They are high and low. Though there is a difference in size, they do not run away. Those with rounded hips are never satisfied. The highest, medium and lowest grades of sexual union have been described in the preceding chapters. Intercourse between a man and a woman who are equal in size is praiseworthy, but intermediate ones are considered to be mediocre. Those who know about sex have said that too much of it and too little of itsexual intercourseis to be deplored. In sexual intercourse known as rata, the pleasure is equal. In the lower pairs, it is the women alone who are contented. Neither men nor fair ones are satisfied with what is too high or too low. The varieties of enjoyment are due to variations in the natural urging of the sexual impulses. Prachānkṣyavega, pītha, madhyavega and the one following are the names of laghu. Leading poets say that there are three kinds of intercourse in this world between a man and a woman who is young. Now we shall describe the character of the Hare and other animals.

mṛgīhayaṃ hastivadhūśaśaṃ cetatyuccanīcaṃ surataṃ vadanti#A doe, a horse, an elephant woman, and a hare have intercourse, Saying, They are high and low.$pramāṇabhede pi na dravanti tasminna tṛpyanti nitambavatyaḥ#Though there is a difference in size, they do not run away. Those with rounded hips are never satisfied.$proktaratānāmuttamamadhyamādhamatvam#The highest, medium and lowest grades of sexual union have been described in the preceding chapters.$strīpuṃsayostulyarataṃ praśastaṃ madhyadvayaṃ madhyamamāmananti#Intercourse between a man and a woman who are equal in size is praiseworthy, but intermediate ones are considered to be mediocre.$atyuccakaṃ cāpyatinīcakaṃ ca nindyaṃ ratajñaiḥ surataṃ pradiṣṭam#Those who know about sex have said that too much of it and too little of itsexual intercourseis to be deplored.$prītiḥ samā syātsurate samākhye nīcadvaye yoṣita eva tuṣṭiḥ#In sexual intercourse known as rata, the pleasure is equal. In the lower pairs, it is the women alone who are contented.$atyuccake vā pyatinīcake vā tuṣṭirna puṃsāṃ na ca sundarīṇām#Neither men nor fair ones are satisfied with what is too high or too low.$vegabhedātsuratabhedāḥ#The varieties of enjoyment are due to variations in the natural urging of the sexual impulses.$pracaṇḍavego pyatha madhyavegastathā paraḥ syāllaghunāmadheyaḥ#Prachānkṣyavega, pītha, madhyavega and the one following are the names of laghu.$puṃsastaruṇyā ubhayorapīha tridhā kavīndrāḥ surataṃ vadanti#Leading poets say that there are three kinds of intercourse in this world between a man and a woman who is young.$idānīṃ śaśādīnāṃ svarūpaṃ nirūpyate#Now we shall describe the character of the Hare and other animals.$

tāvac ca ratnādhipatiḥ sa rājā saparicchadām āropya śvetaraśmau tāṃ rājadattām akopanaḥ prāpayya ratnakūṭaṃ ca śīlavatyāḥ samarpya ca tasyai ca sacivebhyaś ca tadvṛttāntamavarṇayat jagāda ca kiyadduḥkhamanubhūtamaho mayā asāraviraseṣveṣu bhogeṣvāsaktacetasā tadidānīṃ vanaṃ gatvā hariṃ śaraṇamāśraye yena syāṃ naiva duḥkhānāṃ bhājanaṃ punarīdṛśām ity ūcivānsa sacivair vāryamāṇo pi duḥkhitaḥ śīlavatyā ca vairāgyān niścayaṃ naiva tajjahau tato rdhamarpayitvādāvekaṃ sādhvyai svakoṣataḥ śīlavatyai dvijebhyo rdhaṃ dattvānyadbhoganispṛhaḥ pāpabhañjanasaṃjñāya brāhmaṇāya yathāvidhi dadau guṇagariṣṭhāya nijaṃ rājyaṃ sa bhūpatiḥ dattarājyaś ca nabhasā sa gamiṣyaṃstapovanam$[2]117 Ms.(39a.7): lokaprasiddham; disregard Y's fn.3 p.127.118 Ms.(39a.7): yuktiḥ; disregard Y's fn.2 p.128.119 Ms.(39b.1) erroneously inserts the following statement here: tatra santo ye yuktärthapandi- At that time, King Ratnādhipati, together with his attendants, Without displaying any rage, he made the one who had been bestowed by the king ascend a chariot with white reins. He took it to Ratnakūṭa and handed it over to Śīlavatī. He told her and his ministers what had happened. And he exclaimed: Alas, how much pain have I suffered! My mind is attached to these objects of pleasure, which have no essence and are without taste. So now I'll go to the forest and take refuge with Hari. Then I will never again be the recipient of this kind of suffering. His advisers tried to restrain him, but he grieved. But Śīlavatī did not give up her firm resolve of disassociation from the world. Then he should first offer half of it and then one part out of his own treasure to the virtuous woman. After having given half to virtuous Brâhmanas, he shall be free from desire for enjoyment. Following the prescribed ordinances, it should be given to a brahmana who knows about cleansing sins. The king gave away his own kingdom to someone who was superior in qualities. Having given away his kingdom, he was about to go through the sky to a hermitage.

tāvac ca ratnādhipatiḥ sa rājā saparicchadām#At that time, King Ratnādhipati, together with his attendants,$āropya śvetaraśmau tāṃ rājadattām akopanaḥ#Without displaying any rage, he made the one who had been bestowed by the king ascend a chariot with white reins.$prāpayya ratnakūṭaṃ ca śīlavatyāḥ samarpya ca#He took it to Ratnakūṭa and handed it over to Śīlavatī.$tasyai ca sacivebhyaś ca tadvṛttāntamavarṇayat#He told her and his ministers what had happened.$jagāda ca kiyadduḥkhamanubhūtamaho mayā#And he exclaimed: Alas, how much pain have I suffered!$asāraviraseṣveṣu bhogeṣvāsaktacetasā#My mind is attached to these objects of pleasure, which have no essence and are without taste.$tadidānīṃ vanaṃ gatvā hariṃ śaraṇamāśraye#So now I'll go to the forest and take refuge with Hari.$yena syāṃ naiva duḥkhānāṃ bhājanaṃ punarīdṛśām#Then I will never again be the recipient of this kind of suffering.$ity ūcivānsa sacivair vāryamāṇo pi duḥkhitaḥ#His advisers tried to restrain him, but he grieved.$śīlavatyā ca vairāgyān niścayaṃ naiva tajjahau#But Śīlavatī did not give up her firm resolve of disassociation from the world.$tato rdhamarpayitvādāvekaṃ sādhvyai svakoṣataḥ#Then he should first offer half of it and then one part out of his own treasure to the virtuous woman.$śīlavatyai dvijebhyo rdhaṃ dattvānyadbhoganispṛhaḥ#After having given half to virtuous Brâhmanas, he shall be free from desire for enjoyment.$pāpabhañjanasaṃjñāya brāhmaṇāya yathāvidhi#Following the prescribed ordinances, it should be given to a brahmana who knows about cleansing sins.$dadau guṇagariṣṭhāya nijaṃ rājyaṃ sa bhūpatiḥ#The king gave away his own kingdom to someone who was superior in qualities.$dattarājyaś ca nabhasā sa gamiṣyaṃstapovanam#Having given away his kingdom, he was about to go through the sky to a hermitage.$

ūrdhvābhivyaktyayogyatvādviṣṇordhātuśca pañcamam na vaktraṃ tau bhedamayau sṛṣṭisthitiprabhū yataḥ digvibhāgastu tajjosti vadanānāṃ catuṣṭayāt pañcamasya yujitve tau parityaktanijātmakau tato brahmāṇḍamadhyepi jñānaśaktirvibho raviḥ diśāṃ vibhāgaṃ kurute prakāśaghanavṛttimān tathāhi viṣuvadyoge yataḥ pūrvaṃ pradṛśyate tatpūrva yatra tacchāyā tatpaścimamudāhṛtam tasmiñjigamiṣorasya yatsavyaṃ tattu dakṣiṇam tatraiṣa caṇḍatejobhirbhāti jājvalyamānavat tatpurovarti vāmaṃ tu tadbhāsā khacitaṃ manāk tata eva hi somyaṃ tannacāpi hyaprakāśakam yatrāsāvastamabhyeti tatpaścimamiti sthitiḥ$Viṣṇu and the constituent element as the fifth, because they are incapable of being manifested from above. The face is not the same as these two which are essentially different from one another since creation, sustenance and dissolution are dependent on the Lord Himself. The division of the quarters, however, is due to four kinds of mouths joṣṭi. In the case of the fifth, both are possible, i. e. they have renounced their own selves. Then Lord Ravi, who possesses the power of knowledge, meditated on Brahmā. He is the one who discriminates the directions, using his powers of illumination and dense clouds. For instance, at the time of the equinoctial conjunction, it is found that the Sun is in the Zodiac Pūrva; and it is for this reason that there is no such conjunction as that between the Sun and the Moon. Where there is shade in the east, that is said to be the west. When he is about to set out on that, what is on the left side of him that is on the right side, and what is on the left side of him that is on the right side. There he shines with dazzling brilliance, as if on fire. The left side is in front of it, slightly scratched by its radiance. That is the reason it is said to be conducive to good fortune. Nor is it non-illuminative. 1632c1689< the law of karman, together with the fatality of transmigration (61-62).---> the law of karman, together with the fatality of transmigration (61–62).1635c1692"< and the so-called fatality of reincarnation. Such ""fatality"" applies only to"--- where the Sun sets, that is West; such is the established rule.

ūrdhvābhivyaktyayogyatvādviṣṇordhātuśca pañcamam#Viṣṇu and the constituent element as the fifth, because they are incapable of being manifested from above.$na vaktraṃ tau bhedamayau sṛṣṭisthitiprabhū yataḥ#The face is not the same as these two which are essentially different from one another since creation, sustenance and dissolution are dependent on the Lord Himself.$digvibhāgastu tajjosti vadanānāṃ catuṣṭayāt#The division of the quarters, however, is due to four kinds of mouths joṣṭi.$pañcamasya yujitve tau parityaktanijātmakau#In the case of the fifth, both are possible, i. e. they have renounced their own selves.$tato brahmāṇḍamadhyepi jñānaśaktirvibho raviḥ#Then Lord Ravi, who possesses the power of knowledge, meditated on Brahmā.$diśāṃ vibhāgaṃ kurute prakāśaghanavṛttimān#He is the one who discriminates the directions, using his powers of illumination and dense clouds.$tathāhi viṣuvadyoge yataḥ pūrvaṃ pradṛśyate#For instance, at the time of the equinoctial conjunction, it is found that the Sun is in the Zodiac Pūrva; and it is for this reason that there is no such conjunction as that between the Sun and the Moon.$tatpūrva yatra tacchāyā tatpaścimamudāhṛtam#Where there is shade in the east, that is said to be the west.$tasmiñjigamiṣorasya yatsavyaṃ tattu dakṣiṇam#When he is about to set out on that, what is on the left side of him that is on the right side, and what is on the left side of him that is on the right side.$tatraiṣa caṇḍatejobhirbhāti jājvalyamānavat#There he shines with dazzling brilliance, as if on fire.$tatpurovarti vāmaṃ tu tadbhāsā khacitaṃ manāk#The left side is in front of it, slightly scratched by its radiance.$tata eva hi somyaṃ tannacāpi hyaprakāśakam#That is the reason it is said to be conducive to good fortune. Nor is it non-illuminative.$yatrāsāvastamabhyeti tatpaścimamiti sthitiḥ#where the Sun sets, that is West; such is the established rule.$

tanmātrāpañcakaṃ khādyaṃ samāśritya ca saṃsthitāḥ ākāśādyaṃ samūhaṃ yadbhūtānāmabjasaṃbhava saṃsthitā vai samāśritya prāguktā vibudhottamāḥ uktaśeṣair mahābuddhe prādurbhāvāntaraiḥ saha uparāgaṃ yathāsādya lokatrayasamanvitam ekadeśaṃ samāyāti tīrthasaṃṅgaṃ kurūkṣitau anugrahadhiyā caiva parayā kṛpayā dvija antakāle tu buddhānāṃ devairvyāptam anusmaran adhyakṣo daivataṃ kṣmāntaṃ vigrahaṃ tattvasaṃgraham vācyavācakayuktāstu te pi yānti parāṃ gatim yasmādvai bhagavacchaktyā tvanukampākhyayā dvija āviśya bāndhavaiḥsnigdhaṃ jantoḥ saṅgatisiddhaye tattasyānena vidhinā āpādayati vai śubham$The five subtle elements are sustained by the five objects of food. O Lotus-born One! You are the primordial group consisting of Ether etc., which is the aggregate of all living beings. The best among the gods, spoken about earlier, resorted to him and stationed themselves there. Occurrences of items in the notes have not normally been listed if the paragraph to which they belonghas been entered. Parallels to Pali texts have not been entered.]Abhayadevasiiri n. 472. O Great Buddah! The remaining manifestations along with their synonyms have been described. It was as if the three worlds had been invaded by a solar eclipse. Kuru and Ukṣita come together at the confluence of two sacred places. O brahmana! They are driven by compassion and desire to show favours towards you. At the time of the death of the buddhas, One should recollect that the devas had pervaded them. The presiding deity of the ground is the image and the collection of principles. They also go to the supreme objective, endowed with the expressible and the inexpressible. O Twice-born! because it is by the grace of the Lords power known as compassion that one becomes free from all blemishes. In order to accomplish the union of beings, he must penetrate it with his relatives and affectionately reassure them about the purport of the sacred texts. O lord of the earth! It is my view that you should not act in this way again. Having been thus addressed by her friends, she joined her hands in salutation state [that this ‘entirety' is emitted into himself] by the god of gods.Thus has been demonstrated the mode of existence of the [inward]emission [of the universe].926vartate, visargopārohakrameṇa parapramātraikātmyena prasphuratīty arthaḥ. Thus it appearsthat, somehow, the exposition of the PS together with its commentary helps in understandingthat puzzling passage of TĀ. And it is shown that the visarga at the end of SAUḤ symbolizesboth the inward, referred to in PS 45, and outward projection of the universe (in PS 46). AsPadoux (1992: 419) explains this synthesis: 'The span of creation, from the Earth to māyā,is, in the mantra, taken in its essence as pure being (sat = S). It is then absorbed in the three In this way, he accomplishes what is auspicious for him.

tanmātrāpañcakaṃ khādyaṃ samāśritya ca saṃsthitāḥ#The five subtle elements are sustained by the five objects of food.$ākāśādyaṃ samūhaṃ yadbhūtānāmabjasaṃbhava#O Lotus-born One! You are the primordial group consisting of Ether etc., which is the aggregate of all living beings.$saṃsthitā vai samāśritya prāguktā vibudhottamāḥ#The best among the gods, spoken about earlier, resorted to him and stationed themselves there.$uktaśeṣair mahābuddhe prādurbhāvāntaraiḥ saha#O Great Buddah! The remaining manifestations along with their synonyms have been described.$uparāgaṃ yathāsādya lokatrayasamanvitam#It was as if the three worlds had been invaded by a solar eclipse.$ekadeśaṃ samāyāti tīrthasaṃṅgaṃ kurūkṣitau#Kuru and Ukṣita come together at the confluence of two sacred places.$anugrahadhiyā caiva parayā kṛpayā dvija#O brahmana! They are driven by compassion and desire to show favours towards you.$antakāle tu buddhānāṃ devairvyāptam anusmaran#At the time of the death of the buddhas, One should recollect that the devas had pervaded them.$adhyakṣo daivataṃ kṣmāntaṃ vigrahaṃ tattvasaṃgraham#The presiding deity of the ground is the image and the collection of principles.$vācyavācakayuktāstu te pi yānti parāṃ gatim#They also go to the supreme objective, endowed with the expressible and the inexpressible.$yasmādvai bhagavacchaktyā tvanukampākhyayā dvija#O Twice-born! because it is by the grace of the Lords power known as compassion that one becomes free from all blemishes.$āviśya bāndhavaiḥsnigdhaṃ jantoḥ saṅgatisiddhaye#In order to accomplish the union of beings, he must penetrate it with his relatives and affectionately reassure them about the purport of the sacred texts. O lord of the earth! It is my view that you should not act in this way again. Having been thus addressed by her friends, she joined her hands in salutation$tattasyānena vidhinā āpādayati vai śubham#In this way, he accomplishes what is auspicious for him.$

bhayaṃ ratiś ca cittaṃ tad vidyate mṛgapakṣiṣu dharmādharmau ca vijñānaṃ naiva pakṣimṛgādiṣu buddhiḥ sattvaṃ dhṛtir lajjā jñānaṃ vijñānam eva ca ūhāpohau ca martyeṣu guṇā nānāvidhāḥ smṛtāḥ mānuṣaṃ hi padaṃ tasmād viśiṣṭam iha lakṣyate mahatā dharmakāryeṇa prāpyate janma mānuṣam ataḥ paraṃ tamotpattiṃ śṛṇu devi samāhitā dvividhaṃ hi tamo loke śārvaraṃ dehajaṃ tathā jyotirbhiś cāgninā loke nāśaṃ gacchati śārvaram dehajaṃ tu tamo ghoraṃ taiḥ samastair na śāmyati tamasas tasya nāśārthaṃ nopāyam adhijagmivān tapaś cakāra vipulaṃ lokakartā pitāmahaḥ caturas tu samudbhūtā vedāḥ sāṅgāḥ sahottarāḥ tāṃl labdhvā mumude brahmā lokānāṃ hitakāraṇāt dehajaṃ tat tamo ghoram abhūt tenaiva nāśitam$Fear and delight exist in the minds of animals and birds. The knowledge about dharma and adharma does not exist in birds, animals and the like. Intelligence, goodness, perseverance, modesty, knowledge and wisdomall of these are vested in you. Among mortals, there are said to be many kinds of qualitiesuhas and apohas. It is evident that human footprints are superior to these. (lit., useless shedding of perspiration),--like the (dog's) chewing of thecows' horns (which does not give it any food, and is mere waste of labour).149-150. If it be absolutely necessary to deny the assertion of theNaiyāyika (as to a certain part of Ākāça being the Auditory Sense),—then"you must seek to establish the fact of space ("" Dik"") being the Sense of" It is through great deeds of dharma that one obtains birth as a human. Henceforth, O gentle lady, listen with attention to the origin of Tamas. There are two kinds of darkness in the worlddark and that which arises from the body. In this world, everything is destroyed by the light of the fire of Sharvas arrow. But the terrible darkness that arises from the body cannot be pacified by all of them together. However, he could not think of any means to dispel that darkness. The grandfather, the creator of the worlds, performed great austerities. The four Vedas, with their branches and sub-branches, with their commentaries arose. 1. Cf. e. g. A~~ 156, 29; 198, 18; 224, 26; BThI, p. 220.f. e. g. A~~ 8 9; 230 32 f.; cf. al 165,15 f.2.3.f. c. g. A ~ 20, 14 f.; BThI, p. 222. Having obtained them, for the welfare of the worlds, Brahma rejoiced. The terrible darkness that arose from the body was destroyed by this.

bhayaṃ ratiś ca cittaṃ tad vidyate mṛgapakṣiṣu#Fear and delight exist in the minds of animals and birds.$dharmādharmau ca vijñānaṃ naiva pakṣimṛgādiṣu#The knowledge about dharma and adharma does not exist in birds, animals and the like.$buddhiḥ sattvaṃ dhṛtir lajjā jñānaṃ vijñānam eva ca#Intelligence, goodness, perseverance, modesty, knowledge and wisdomall of these are vested in you.$ūhāpohau ca martyeṣu guṇā nānāvidhāḥ smṛtāḥ#Among mortals, there are said to be many kinds of qualitiesuhas and apohas.$mānuṣaṃ hi padaṃ tasmād viśiṣṭam iha lakṣyate#It is evident that human footprints are superior to these.$mahatā dharmakāryeṇa prāpyate janma mānuṣam#It is through great deeds of dharma that one obtains birth as a human.$ataḥ paraṃ tamotpattiṃ śṛṇu devi samāhitā#Henceforth, O gentle lady, listen with attention to the origin of Tamas.$dvividhaṃ hi tamo loke śārvaraṃ dehajaṃ tathā#There are two kinds of darkness in the worlddark and that which arises from the body.$jyotirbhiś cāgninā loke nāśaṃ gacchati śārvaram#In this world, everything is destroyed by the light of the fire of Sharvas arrow.$dehajaṃ tu tamo ghoraṃ taiḥ samastair na śāmyati#But the terrible darkness that arises from the body cannot be pacified by all of them together.$tamasas tasya nāśārthaṃ nopāyam adhijagmivān#However, he could not think of any means to dispel that darkness.$tapaś cakāra vipulaṃ lokakartā pitāmahaḥ#The grandfather, the creator of the worlds, performed great austerities.$caturas tu samudbhūtā vedāḥ sāṅgāḥ sahottarāḥ#The four Vedas, with their branches and sub-branches, with their commentaries arose.$tāṃl labdhvā mumude brahmā lokānāṃ hitakāraṇāt#Having obtained them, for the welfare of the worlds, Brahma rejoiced.$dehajaṃ tat tamo ghoram abhūt tenaiva nāśitam#The terrible darkness that arose from the body was destroyed by this.$

indrāṇī nārī subhagā supatny ud aṃśena patividye bibheda triṃśad yasyā jaghanaṃ yojanāny upastha indraṃ sthaviraṃ pipartu psk senāsi pṛthivī dhanaṃjay dhanaṃjayā āditir viśvarūpā sūryatvak indrāṇī prāṣāṭ saṃjayantī tasyai ta enā haviṣā vidhema psk ajirottiṣṭhanty utthitāgre tvarī prāṣāṭ tūrtam upacarantīm prāṣāṭ kas tvariṣā tvāgre tvarikas tvayiṣamesa tvā bhadre psk paryāvarte duṣvapnyāt pāpāt svapnād abhūtyāḥ brahmāham antaraṃ kṛṇve parā svapnamukhāḥ śucaḥ psk yat svapne annam aśnāmi na prātar adhigamyate$Indrāṇī is a woman of good fortune and a good wife. With his higher portion he divided the lore of the lord. Her hips are thirty yojanas long. this very life is also confirmed by two passages in the MauBh. 786 In the Manobhumi, we readthat the four ' nutriments ' are a support (iidhiira) because they are the cause of the persistenceand maintenance of the body ( kiiya) . 787 And according to the Savitarkiidibhumi (SavitBh), itis through the four 'nutriments' that sentient beings that have already been born persist as78B May he protect the old Indra in his lap. Thou art the army of the earth, Dhananjayā and Dhanañjayā. Sūrya is the Sun, of many colours, having the Sun for his skin; Indrāṇī, Prāsaṭ, Sañjayantī. And since its form is perceptible elsewhere also (i.e., in connection withentities other than the Word), it must, in itself, be regarded as eternal.306. Thus then, it must be admitted that these (the order of Lettersand Length &c.) are not any non-eternal properties of the Word. Hencealso the Word must be accepted as proved to be eternal, even for thosewho maintain the eternality of Letters.Even properties, in reality belonging to one thing, at times,come to belong to others, just as the fleetness of the horse (is im- To her we will offer this oblation. The Adhvaryu and the Pratiprasthātr get up in front of the Udgātṛs. Tvarīḥ prāṣāṭ, tūrtaṃ paricaryantāṃ; [] tirīḥ pracāṭ, tūrtaṃ paricaryantāṃ; Thee in front with the swift Praçât, who leadeth thee? Thou art taken with a noose [] and hurled against the evil one; thou hast been overpowered by the evil one.'He then lays him on the chariot which he yokes to the pole of the chariot for the sake of the chariot. But one in a hurry said, 'This is for you, good lady.'The other replied, 'It's for you, good lady.'And the other said, 'It's for you, good lady.'The third said, 'It's for you, good lady.'The last said, 'It's for you, good lady In the Reversal due to bad dreams. Because of bad dreams, because of inauspiciousness. I, the Brahman, make my entrance. Highest dreams are the beginning of sorrow. The food that I eat in a dream. It is not obtained in the morning.

indrāṇī nārī subhagā supatny#Indrāṇī is a woman of good fortune and a good wife.$ud aṃśena patividye bibheda#With his higher portion he divided the lore of the lord.$triṃśad yasyā jaghanaṃ yojanāny#Her hips are thirty yojanas long.$upastha indraṃ sthaviraṃ pipartu psk#May he protect the old Indra in his lap.$senāsi pṛthivī dhanaṃjay dhanaṃjayā#Thou art the army of the earth, Dhananjayā and Dhanañjayā.$āditir viśvarūpā sūryatvak#Sūrya is the Sun, of many colours, having the Sun for his skin;$indrāṇī prāṣāṭ saṃjayantī#Indrāṇī, Prāsaṭ, Sañjayantī.$tasyai ta enā haviṣā vidhema psk#To her we will offer this oblation.$ajirottiṣṭhanty utthitāgre#The Adhvaryu and the Pratiprasthātr get up in front of the Udgātṛs.$tvarī prāṣāṭ tūrtam upacarantīm#Tvarīḥ prāṣāṭ, tūrtaṃ paricaryantāṃ; [] tirīḥ pracāṭ, tūrtaṃ paricaryantāṃ;$prāṣāṭ kas tvariṣā tvāgre#Thee in front with the swift Praçât, who leadeth thee? Thou art taken with a noose [] and hurled against the evil one; thou hast been overpowered by the evil one.'He then lays him on the chariot which he yokes to the pole of the chariot for the sake of the chariot.$tvarikas tvayiṣamesa tvā bhadre psk#But one in a hurry said, 'This is for you, good lady.'The other replied, 'It's for you, good lady.'And the other said, 'It's for you, good lady.'The third said, 'It's for you, good lady.'The last said, 'It's for you, good lady$paryāvarte duṣvapnyāt#In the Reversal due to bad dreams.$pāpāt svapnād abhūtyāḥ#Because of bad dreams, because of inauspiciousness.$brahmāham antaraṃ kṛṇve#I, the Brahman, make my entrance.$parā svapnamukhāḥ śucaḥ psk#Highest dreams are the beginning of sorrow.$yat svapne annam aśnāmi#The food that I eat in a dream.$na prātar adhigamyate#It is not obtained in the morning.$

ekāhnā pṛthivīṃ sarvāmatītya bahuyojanām punarāyāti śarvaryāṃ matpādābhyaṅgakāraṇāt niśītheṃgāni saṃvāhya dvāri tiṣṭhati daṃśitaḥ prabodhayanpreṣyajanānnidrayā saṃkulendriyān tathāyaṃ me muniśreṣṭha deho rogavivarjitaḥ aprameyaṃ mama sukhaṃ vaśagā hi priyā gṛhe vājino vāraṇāścaiva dhanadhānyamanantakam vartate hi janaḥ sarvo mamājñāpālakaḥ kṣitau kena karmaprabhāveṇa mamedaṃ sāṃprataṃ sukham iha janmakṛtaṃ vāpi parajanmakṛtaṃ tathā mama puṇyaṃ vada brahman vicārya svamanīṣayā dehe na rogo vaśagāpriyā ca gṛhe vibhūtirnṛharau ca bhaktiḥ vidvatsu pūjā dvijadānaśaktirmanye hametatsukṛtaprasūtam$In a single day, he travelled many yojanas over the entire earth. Every night, he comes here again, for the purpose of massaging my feet. At night, having tamed elephants, the armoured one waits at the gate. The senses of the servants were overtaken by sleep and he tried to wake them up. janmaiva buddher uyäpäro ' r t h a w g r a h a r ~ y & & .Kommentar126 O best among sages! In that way, my body is free from all disease. My happiness at home is immeasurable, since I am under the control of my beloved. 105, 216-7, 268, 271, 290, 295,300, 324, 943, 950, 1093, 1102,1123-4, of the Path, 866; of Aris-ing, 865-6.Patiences of Inferential Knowledge(anvayajñānakṣāntis), 775, 946,950; of Extinction, 866; of Suffer-ing, 865,946, 950; of the Path,866, 951, 1124; of Arising, 866.patricide, 679, 685-8. There is no end to horses, elephants, wealth and grain. All the people on earth obey my commands. Through the power of what karma Have I attained this present happiness? 1217Now, a skull is held in the hand of one who has taken a vow; hence,the master says: ‘[It is] held in his own hands'. Here, his own means Whether it was done in this life, or in another life, there is no difference between the good and the bad deeds that have been done in this life and the good deeds that have been done in the past. O brahmana! Reflect on it with your own mind and tell me what is auspicious for me. There is no sickness in the body, no power over love, no affluence at home, no devotion to Lord Nṛsiṁhadeva. 150Anmerkrmgen 121-124 I think that this is the outcome of my good deeds, since I have the power to honour and give to brahmanas who are learned.

ekāhnā pṛthivīṃ sarvāmatītya bahuyojanām#In a single day, he travelled many yojanas over the entire earth.$punarāyāti śarvaryāṃ matpādābhyaṅgakāraṇāt#Every night, he comes here again, for the purpose of massaging my feet.$niśītheṃgāni saṃvāhya dvāri tiṣṭhati daṃśitaḥ#At night, having tamed elephants, the armoured one waits at the gate.$prabodhayanpreṣyajanānnidrayā saṃkulendriyān#The senses of the servants were overtaken by sleep and he tried to wake them up.$tathāyaṃ me muniśreṣṭha deho rogavivarjitaḥ#O best among sages! In that way, my body is free from all disease.$aprameyaṃ mama sukhaṃ vaśagā hi priyā gṛhe#My happiness at home is immeasurable, since I am under the control of my beloved.$vājino vāraṇāścaiva dhanadhānyamanantakam#There is no end to horses, elephants, wealth and grain.$vartate hi janaḥ sarvo mamājñāpālakaḥ kṣitau#All the people on earth obey my commands.$kena karmaprabhāveṇa mamedaṃ sāṃprataṃ sukham#Through the power of what karma Have I attained this present happiness?$iha janmakṛtaṃ vāpi parajanmakṛtaṃ tathā#Whether it was done in this life, or in another life, there is no difference between the good and the bad deeds that have been done in this life and the good deeds that have been done in the past.$mama puṇyaṃ vada brahman vicārya svamanīṣayā#O brahmana! Reflect on it with your own mind and tell me what is auspicious for me.$dehe na rogo vaśagāpriyā ca gṛhe vibhūtirnṛharau ca bhaktiḥ#There is no sickness in the body, no power over love, no affluence at home, no devotion to Lord Nṛsiṁhadeva.$vidvatsu pūjā dvijadānaśaktirmanye hametatsukṛtaprasūtam#I think that this is the outcome of my good deeds, since I have the power to honour and give to brahmanas who are learned.$

anena bhaktes tādṛśa dharmatopi atiriktatvam tasyāḥ bhakteḥ svarūpaguṇam āha svata eva sukharūpatvād ahaitukī phalāntarānusandhānarahitā apratihatā tadupari sukhadapadārthāntarābhāvāt kenāpi vyavadhātum aśakyā ca jātāyāṃ ca tasyāṃ rucilakṣaṇāyāṃ bhaktyā tayaiva śravaṇādilakṣaṇo bhakiyogaḥ pravartitaḥ syāt tataś ca yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ bhp ityādyanusāreṇa bhagavatsvarūpādijñānaṃ tatonyatra vairāgyaṃ ca tadanugāmyeva syād ity āha janayaty āśu vairāgyaṃ jñānaṃ ca yad ahaitukam bhp ahaitukaṃ śuṣkatarkādyagocaram aupaniṣadaṃ jñānam āśu īṣatśravaṇa mātreṇa janayatīty arthaḥ$In this way, devotion is of that kind. It also means that they are superior to Dharma. The author now proceeds to describe the exact form and qualities of this devotion: Kārikā Xlvii By Itself, i. e. by Itself. Because it is of the nature of pleasure, it is without a cause and requires no other result to be produced. Beyond that, it is unhindered. Inasmuch as there are no other agreeable things, it is not possible for any one to prevent it; and when it has come into existence, it cannot be prevented by any one. Devotion to that devotion, in the form of liking, constitutes devotional service in the form of listening etc. theoretical motivation. But surely one that is not devoid of spiritual concerns either, for anihilistic interpretation of emptiness is expressly declared to have disastrous consequencesboth for oneself and for others. 253 9 Moreover, a theoretical motive for the generalization Promptly instigated;i. e., actively prompted to activity. Therefore, one who has devotion to the Bhagavat and possesses all the qualities, will be united with him. The knowledge of the true nature of the Lord, etc., is in accord with such passages as the Suras etc., etc., etc. All this is found to be absent elsewhere; hence it is not right to argue that there is no evidence to establish the existence of any such Person anywhere else. And detachment would be a follower of that, he says; Quickly produces non-attachment and knowledge which is free from any cause. The knowledge of the Upanishads is without any basis, beyond the scope of dry reasoning and so forth. Listen quickly and sparingly! Mere, i. e. that which is produced by its mere presence.

anena bhaktes tādṛśa#In this way, devotion is of that kind.$dharmatopi atiriktatvam#It also means that they are superior to Dharma.$tasyāḥ bhakteḥ svarūpaguṇam āha svata eva#The author now proceeds to describe the exact form and qualities of this devotion: Kārikā Xlvii By Itself, i. e. by Itself.$sukharūpatvād ahaitukī phalāntarānusandhānarahitā#Because it is of the nature of pleasure, it is without a cause and requires no other result to be produced.$apratihatā tadupari#Beyond that, it is unhindered.$sukhadapadārthāntarābhāvāt kenāpi vyavadhātum aśakyā ca jātāyāṃ ca#Inasmuch as there are no other agreeable things, it is not possible for any one to prevent it; and when it has come into existence, it cannot be prevented by any one.$tasyāṃ rucilakṣaṇāyāṃ bhaktyā tayaiva śravaṇādilakṣaṇo bhakiyogaḥ#Devotion to that devotion, in the form of liking, constitutes devotional service in the form of listening etc.$pravartitaḥ syāt#Promptly instigated;i. e., actively prompted to activity.$tataś ca yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate#Therefore, one who has devotion to the Bhagavat and possesses all the qualities, will be united with him.$surāḥ bhp ityādyanusāreṇa bhagavatsvarūpādijñānaṃ tatonyatra#The knowledge of the true nature of the Lord, etc., is in accord with such passages as the Suras etc., etc., etc. All this is found to be absent elsewhere; hence it is not right to argue that there is no evidence to establish the existence of any such Person anywhere else.$vairāgyaṃ ca tadanugāmyeva syād ity āha#And detachment would be a follower of that, he says;$janayaty āśu vairāgyaṃ jñānaṃ ca yad ahaitukam bhp#Quickly produces non-attachment and knowledge which is free from any cause.$ahaitukaṃ śuṣkatarkādyagocaram aupaniṣadaṃ jñānam āśu īṣatśravaṇa#The knowledge of the Upanishads is without any basis, beyond the scope of dry reasoning and so forth. Listen quickly and sparingly!$mātreṇa janayatīty arthaḥ#Mere, i. e. that which is produced by its mere presence.$

mahānaivedyadānena sahasreṇa dvijarṣabhāḥ satyaloke ca talloke pūrṇamāyuravāpnuyāt sahasrāṇāṃ ca triṃśatyā mahānaivedyadānataḥ tadūrdhvalokamāpyaiva na punarjanmabhāgbhavet sahasrāṇāṃ ca ṣaṭtriṃśajjanma naivedyamīritam tāvannaivedyadānaṃ tu mahāpūrṇaṃ taducyate mahāpūrṇasya naivedyaṃ janmanaivedyamiṣyate janmanaivedyadānena punarjanma na vidyate ūrje māsi dine puṇye janma naivedyamācaret saṃkrāṃtipātajanmarkṣapaurṇamāsyādisaṃyute abdajanmadine kuryājjanmanaivedyamuttamam māsāṃtareṣu janmarkṣapūrṇayogadinepi ca melanecaśanervāpitāvatsāhasramācaret janmanaivedyadānenajanmārpaṇaphalaṃlabhet janmārpaṇācchivaḥ prītiḥsvasāyujyaṃdadātihi$O bulls among brahmanas! One thousand oblations of food were offered to Mahadeva. He obtains a full lifespan in Satyaloka. Through making such great offerings, thirty thousand others attained immortality. If one goes to a superior world, one does not have to undergo rebirth. It is said that thirty-six thousand offerings at the time of birth. The offering of eatables upto that is said to be mahāpūrṇa. I. The Absoption of ExtinctionJ. The Differences between the Two Absorptions The offering made to Mahāpūrṇa is said to be the offering at his birth. The Cause of the Purusha's dc.,-This is added in anticipation of the"following objection : ""The idea of ownership, leading to experience, has been"said to be due to Ignorance, but to which cause do you attribute the action By offering the articles of food offered at birth, there is no rebirth. On an auspicious day in the month of Ūrja, one should offer the Naivedya at the time of birth. of the world wishes to create, his [supreme] Śakti, the Goddess who is saidto be inherent in him, becomes Will [viz., energy of Will]. Listen how she,though one, becomes many. Similarly, when she makes the knowableknown as definitely “this” and not as something else, she is named in this"world ""energy of Knowledge”. Similarly, when she becomes intent on act-"ing, considering: “Let all this come to be [just as I have willed and known"it]"", [that same energy], arisen at the very moment she creates the object,"is then named the “[energy of] Action”. Thus, though [already] of twoforms [Knowledge and Action], she differentiates herself again, becominginnumerable, thanks to those objects, which [function as her] contingent Saṃkrānti, pāta, janma, ṛkṣa, pūrṇamāsa etc. On the birthday after a year one should make excellent offering of food at the birth. . At other months, On the day of the birth star, Or when the moon is in conjunction with the Pūrṇāṣṭoma, One should perform the purificatory rites. One should practise the vow a thousand times like the barren cow when her calf has just calved. One would get the benefit of dedicating ones life by offering the offerings at the time of birth. Śiva is pleased with one who dedicates his life to him and bestows on him the privilege of associating with his sister.

mahānaivedyadānena sahasreṇa dvijarṣabhāḥ#O bulls among brahmanas! One thousand oblations of food were offered to Mahadeva.$satyaloke ca talloke pūrṇamāyuravāpnuyāt#He obtains a full lifespan in Satyaloka.$sahasrāṇāṃ ca triṃśatyā mahānaivedyadānataḥ#Through making such great offerings, thirty thousand others attained immortality.$tadūrdhvalokamāpyaiva na punarjanmabhāgbhavet#If one goes to a superior world, one does not have to undergo rebirth.$sahasrāṇāṃ ca ṣaṭtriṃśajjanma naivedyamīritam#It is said that thirty-six thousand offerings at the time of birth.$tāvannaivedyadānaṃ tu mahāpūrṇaṃ taducyate#The offering of eatables upto that is said to be mahāpūrṇa.$mahāpūrṇasya naivedyaṃ janmanaivedyamiṣyate#The offering made to Mahāpūrṇa is said to be the offering at his birth.$janmanaivedyadānena punarjanma na vidyate#By offering the articles of food offered at birth, there is no rebirth.$ūrje māsi dine puṇye janma naivedyamācaret#On an auspicious day in the month of Ūrja, one should offer the Naivedya at the time of birth.$saṃkrāṃtipātajanmarkṣapaurṇamāsyādisaṃyute#Saṃkrānti, pāta, janma, ṛkṣa, pūrṇamāsa etc.$abdajanmadine kuryājjanmanaivedyamuttamam#On the birthday after a year one should make excellent offering of food at the birth.$māsāṃtareṣu janmarkṣapūrṇayogadinepi ca#. At other months, On the day of the birth star, Or when the moon is in conjunction with the Pūrṇāṣṭoma, One should perform the purificatory rites.$melanecaśanervāpitāvatsāhasramācaret#One should practise the vow a thousand times like the barren cow when her calf has just calved.$janmanaivedyadānenajanmārpaṇaphalaṃlabhet#One would get the benefit of dedicating ones life by offering the offerings at the time of birth.$janmārpaṇācchivaḥ prītiḥsvasāyujyaṃdadātihi#Śiva is pleased with one who dedicates his life to him and bestows on him the privilege of associating with his sister.$

bhavati sa tathaivottareṇa parigraheṇa parigṛhṇātyuttareṇa parigraheṇa parigṛhya pratimṛjyāha prokṣaṇīrāsādayetyāsādayanti prokṣaṇīridhmam barhirupasādayanti srucaḥ sammārṣṭyājyenodaiti sa yajñopavītī bhūtvājyāni gṛhṇāti tadāhuḥ dvirupabhṛti gṛhṇīyāddvau hyatrānuyājau bhavata iti tadvaṣṭāveva kṛtva upabhṛti gṛhṇīyānnedyajñasya vidhāyā ayānīti tasmādaṣṭāveva kṛtva upabhṛti gṛhṇīyādājyāni gṛhītvā sa punaḥ prācīnāvītī bhūtvā prayacanti tatpurastādgranthyāsādayati tatprokṣyopaninīya visraṃsya granthiṃ na$In the same way he encloses with the northern enclosing-stick, and having enclosed with the northern enclosing-stick, he does so. Having wiped it around, he says, "Do thou keep down the sprinkling waters. " They keep down the sprinkling waters, the faggot and the sacrificial grass. The Adhvaryu cleanses the ladles and comes up with the clarified butter. He takes up the clarified butter after having become invested with the cord over the left shoulder. As to this they say, 'Let him take up the Upabhṛt ladle twice; for there are two after-offerings in this.'Thereby he renders it as Vasat and Krsta. One should take up the Upabhṛt-cups with the formula, "These are the ways of the new-sacrificer. " Therefore one should take eight only in the guhû or in the upabhrit. Having again taken ghee, and having his garment over the left shoulder, he should take clarified butter. He places it in front of the knot, sprinkles it, pours water on it, and unties the knot.

bhavati sa tathaivottareṇa parigraheṇa parigṛhṇātyuttareṇa parigraheṇa parigṛhya#In the same way he encloses with the northern enclosing-stick, and having enclosed with the northern enclosing-stick, he does so.$pratimṛjyāha prokṣaṇīrāsādayetyāsādayanti prokṣaṇīridhmam barhirupasādayanti#Having wiped it around, he says, "Do thou keep down the sprinkling waters. " They keep down the sprinkling waters, the faggot and the sacrificial grass.$srucaḥ sammārṣṭyājyenodaiti sa yajñopavītī bhūtvājyāni gṛhṇāti#The Adhvaryu cleanses the ladles and comes up with the clarified butter. He takes up the clarified butter after having become invested with the cord over the left shoulder.$tadāhuḥ dvirupabhṛti gṛhṇīyāddvau hyatrānuyājau bhavata iti tadvaṣṭāveva kṛtva#As to this they say, 'Let him take up the Upabhṛt ladle twice; for there are two after-offerings in this.'Thereby he renders it as Vasat and Krsta.$upabhṛti gṛhṇīyānnedyajñasya vidhāyā ayānīti tasmādaṣṭāveva kṛtva upabhṛti#One should take up the Upabhṛt-cups with the formula, "These are the ways of the new-sacrificer. " Therefore one should take eight only in the guhû or in the upabhrit.$gṛhṇīyādājyāni gṛhītvā sa punaḥ prācīnāvītī bhūtvā#Having again taken ghee, and having his garment over the left shoulder, he should take clarified butter.$prayacanti tatpurastādgranthyāsādayati tatprokṣyopaninīya visraṃsya granthiṃ na#He places it in front of the knot, sprinkles it, pours water on it, and unties the knot.$

āyurbalamyaśovittamprajāmkīrtimanāmayam svādhyāyapuṇyamatulampūtaḥprāpnoticaakṣayam aśaktastujapedyuktāḥpavitrasyacayāḥparāḥ saptaṛṣibhiścayāḥproktāḥpavitrasyacayāḥparāḥ ṛcāmdviṣaṣṭiḥproktāiyampavasvaityṛṣisattamaiḥ sarvakalmaṣanāśāyapāvanāyaśivāyaca svādiṣṭhayāitisūktānāmsaptaṣaṣṭirihauditā daśauttarāṇyṛcāmcaivapāvamānīḥśatāniṣa etajjuhvanjapaṃścaivaghorammṛtyubhayamjayet vyādhibhyaḥparimokṣamcalabhatenaatrasaṃśayaḥ pratigṛhyaapratigrāhyambhuktvācaannamvigarhitam japaṃstaratsamandīyampraviśyaapaḥtryahātśuciḥ pāvamānamparamhyetadrapasāmapanodanam prāṇānāyamyacadhyāyedantedevānpitṝnṛṣīn$Long life, strength, fame, wealth, offspring, fame and freedom from disease. The merit of studying the Veda is unequalled; and being purified, one obtains that which is imperishable. One who is incapable should repeat properly The subsequent purificatory rites. The seven sages have said that holes are the supreme purifying ingredients. Of the verses, sixty-two are said by the most eminent sages to be Evam pravasvat. It destroys all sins. It is pure and auspicious. Here the hymns svādiṣṭhāya[] are said to be sixty-seven. glory, resplendence, splendor, 81,137, 225, 311power, 226videhamukti, liberation at death, 303Vidvanmanoranjanī, 72vidyā; see śuddhavidyā, 117, 118vidyā[tattva], [limited] Knowledge, 83,130, 132, 135, 136, 146, 147,338Vidyāpīṭha, 39-41 The ten subsequent, And the hundreds of humble recitations [], Of the Rc verses, and of the Pâvamânîs; One will conquer the dreadful fear of death by offering oblations and repeating this. There is no doubt that a man will be freed from all his ailments by means of an unshakable arrow. He who receives is not worthy of receiving, and he who eats to his fill is a despised. Reciting the Taratsamandîya and entering into the water, he becomes pure after three days. denoted); and, thirdly, there is no genitive (indicating any relation among Pāvamāna: This is the highest means of removing sins. Having controlled his breaths, he should meditate on the fathers and the Rsis at the end.

āyurbalamyaśovittamprajāmkīrtimanāmayam#Long life, strength, fame, wealth, offspring, fame and freedom from disease.$svādhyāyapuṇyamatulampūtaḥprāpnoticaakṣayam#The merit of studying the Veda is unequalled; and being purified, one obtains that which is imperishable.$aśaktastujapedyuktāḥpavitrasyacayāḥparāḥ#One who is incapable should repeat properly The subsequent purificatory rites.$saptaṛṣibhiścayāḥproktāḥpavitrasyacayāḥparāḥ#The seven sages have said that holes are the supreme purifying ingredients.$ṛcāmdviṣaṣṭiḥproktāiyampavasvaityṛṣisattamaiḥ#Of the verses, sixty-two are said by the most eminent sages to be Evam pravasvat.$sarvakalmaṣanāśāyapāvanāyaśivāyaca#It destroys all sins. It is pure and auspicious.$svādiṣṭhayāitisūktānāmsaptaṣaṣṭirihauditā#Here the hymns svādiṣṭhāya[] are said to be sixty-seven.$daśauttarāṇyṛcāmcaivapāvamānīḥśatāniṣa#The ten subsequent, And the hundreds of humble recitations [], Of the Rc verses, and of the Pâvamânîs;$etajjuhvanjapaṃścaivaghorammṛtyubhayamjayet#One will conquer the dreadful fear of death by offering oblations and repeating this.$vyādhibhyaḥparimokṣamcalabhatenaatrasaṃśayaḥ#There is no doubt that a man will be freed from all his ailments by means of an unshakable arrow.$pratigṛhyaapratigrāhyambhuktvācaannamvigarhitam#He who receives is not worthy of receiving, and he who eats to his fill is a despised.$japaṃstaratsamandīyampraviśyaapaḥtryahātśuciḥ#Reciting the Taratsamandîya and entering into the water, he becomes pure after three days.$pāvamānamparamhyetadrapasāmapanodanam#Pāvamāna: This is the highest means of removing sins.$prāṇānāyamyacadhyāyedantedevānpitṝnṛṣīn#Having controlled his breaths, he should meditate on the fathers and the Rsis at the end.$

naibotpādādayo yuktāḥ saṃskṛtatvena lakṣaṇam saṃskṛtatvāddhi lakṣyasya bodhyatvācca tadanyavat nāpi lakṣaṇasadbhāvād bhāvānāṃ sātmatā matā viruddhopi hi hetuḥ syādasiddhārthopi vā yataḥ kāṭhinyaṃ lakṣaṇaṃ mahyā na mahītvena yujyate kāyavijñānahetutvādagnitve lakṣaṇaṃ katham blang gi mtshan nyid glang nyid kyis nog dang lkog shal songs mi dod khyad par can gyi blos brtag phyir$It is not tenable that arising, etc. are characterized by the nature of being conditioned. grahaṇam avabodhaḥ pratipattir ity arthaḥ |.91Matsumoto(1) Saṁdh VIII.7dd.08.yyyy Because the thing that is indicated is something embellished, and because it is something to be apprehended, like any other thing. Nor can it be regarded as the essence of things, on the ground of their having a definite characteristic feature; nor again is it held to be the essence of things, on the ground of their being endowed with a definite characteristic feature. Przyluski, Açoka, 390.Three bad "meditators,” dhyāyin, Kośa, v. 21b-d trans. p. 800 and note 76; Majjhima,iii. 14.17. The meaning of vitarka, vicāra, prīti, and sukha, is explained below.In Niddesa, p. 373, an interesting essay on the classification of the dhyānas.18. There is a difficulty. How does the author, by saying that the First Dhyāna isvicāraprītisukhavat, say implicitly that this Dhyana also "contains vitarka”? In fact, The Reason may be regarded as Contradictory; or it may be regarded as Inadmissible; because the Conclusion is contrary to all experience, and hence cannot be admitted by any one. The characteristic of hardness is that of the earth. It is not tenable that the earth should have the characteristic of hardness. Since it is the cause of tactile consciousness, how can it be a characteristic of fire? Bāņgadattaḥ: tena hi nirūpayatu rājñaḥ paritrāṇam abhyanujñānaś ca n' âitad evam upakānkṛtam anusmārayaty aham sarv' ânusāriṇaḥ. bhrāhmaṇo'si samara śastre mūrdh'âbhiṣik Let's go to the court pavilion of the King of Vidéha, which is situated on the bank of the river Narmadā at a distance of twelve miles from the royal palace in the vicinity of Mathurā. * Let's go to the court pavilion of the King of Vidéha, which is situated on the Khyat, Chān, Phīn, Bhrutak, and Bhritak are the epithets of Lord Brahmā in the Mahābhārata. These epithets are indicative of Lord Brahmā's power to create living beings as well as that of the Supreme Personality of Godhead Himself.

naibotpādādayo yuktāḥ saṃskṛtatvena lakṣaṇam#It is not tenable that arising, etc. are characterized by the nature of being conditioned.$saṃskṛtatvāddhi lakṣyasya bodhyatvācca tadanyavat#Because the thing that is indicated is something embellished, and because it is something to be apprehended, like any other thing.$nāpi lakṣaṇasadbhāvād bhāvānāṃ sātmatā matā#Nor can it be regarded as the essence of things, on the ground of their having a definite characteristic feature; nor again is it held to be the essence of things, on the ground of their being endowed with a definite characteristic feature.$viruddhopi hi hetuḥ syādasiddhārthopi vā yataḥ#The Reason may be regarded as Contradictory; or it may be regarded as Inadmissible; because the Conclusion is contrary to all experience, and hence cannot be admitted by any one.$kāṭhinyaṃ lakṣaṇaṃ mahyā na mahītvena yujyate#The characteristic of hardness is that of the earth. It is not tenable that the earth should have the characteristic of hardness.$kāyavijñānahetutvādagnitve lakṣaṇaṃ katham#Since it is the cause of tactile consciousness, how can it be a characteristic of fire?$blang gi mtshan nyid glang nyid kyis#Bāņgadattaḥ: tena hi nirūpayatu rājñaḥ paritrāṇam abhyanujñānaś ca n' âitad evam upakānkṛtam anusmārayaty aham sarv' ânusāriṇaḥ. bhrāhmaṇo'si samara śastre mūrdh'âbhiṣik$nog dang lkog shal songs mi dod#Let's go to the court pavilion of the King of Vidéha, which is situated on the bank of the river Narmadā at a distance of twelve miles from the royal palace in the vicinity of Mathurā. * Let's go to the court pavilion of the King of Vidéha, which is situated on the$khyad par can gyi blos brtag phyir#Khyat, Chān, Phīn, Bhrutak, and Bhritak are the epithets of Lord Brahmā in the Mahābhārata. These epithets are indicative of Lord Brahmā's power to create living beings as well as that of the Supreme Personality of Godhead Himself.$

varāhakarṇair daśabhir avidhyad asicarmaṇī duḥśāsanas tu taṃ dṛṣṭvā virathaṃ vyāyudhaṃ kṛtam āropya svarathe tūrṇam apovāha rathāntaram athānyaṃ ratham āsthāya vṛṣaseno mahārathaḥ draupadeyāṃs trisaptatyā yuyudhānaṃ ca pañcabhiḥ bhīmasenaṃ catuḥṣaṣṭyā sahadevaṃ ca pañcabhiḥ nakulaṃ triṃśatā bāṇaiḥ śatānīkaṃ ca saptabhiḥ śikhaṇḍinaṃ ca daśabhir dharmarājaṃ śatena ca etāṃś cānyāṃś ca rājendra pravīrāṃ jayagṛddhinaḥ abhyardayan maheṣvāsaḥ karṇaputro viśāṃ pate karṇasya yudhi durdharṣaḥ punaḥ pṛṣṭham apālayat duḥśāsanaṃ tu śaineyo navair navabhir āśugaiḥ visūtāśvarathaṃ kṛtvā lalāṭe tribhir ārpayat sa tv anyaṃ ratham āsthāya vidhivat kalpitaṃ punaḥ$He pierced his sword and shield with ten arrows that had heads like the ears of boars. Duhshasana saw that he was without a chariot and devoid of weapons. He swiftly picked him up on his own chariot and then swiftly conveyed him to another chariot. Maharatha Vrishasena then ascended a chariot that was yoked to red horses. He pierced Droupadis sons with seventy-three and Yuyudhana with five. He pierced Bhimasena with sixty-four arrows and Sahadeva with five. He pierced Nakula with thirty arrows and Shatanika with seven. He pierced Shikhandi with ten arrows and Dharmaraja with one hundred. O Indra among kings! These and other brave ones desired victory. O lord of the earth! The great archer, Karnas son, oppressed them. In that battle, the invincible one again protected Karnas rear. Shinis descendant struck Duhshasana with ninety-nine swift arrows. He deprived him of his charioteer, horses and chariot and struck him in the forehead with three arrows. He again ascended a chariot that had been prepared properly.

varāhakarṇair daśabhir avidhyad asicarmaṇī#He pierced his sword and shield with ten arrows that had heads like the ears of boars.$duḥśāsanas tu taṃ dṛṣṭvā virathaṃ vyāyudhaṃ kṛtam#Duhshasana saw that he was without a chariot and devoid of weapons.$āropya svarathe tūrṇam apovāha rathāntaram#He swiftly picked him up on his own chariot and then swiftly conveyed him to another chariot.$athānyaṃ ratham āsthāya vṛṣaseno mahārathaḥ#Maharatha Vrishasena then ascended a chariot that was yoked to red horses.$draupadeyāṃs trisaptatyā yuyudhānaṃ ca pañcabhiḥ#He pierced Droupadis sons with seventy-three and Yuyudhana with five.$bhīmasenaṃ catuḥṣaṣṭyā sahadevaṃ ca pañcabhiḥ#He pierced Bhimasena with sixty-four arrows and Sahadeva with five.$nakulaṃ triṃśatā bāṇaiḥ śatānīkaṃ ca saptabhiḥ#He pierced Nakula with thirty arrows and Shatanika with seven.$śikhaṇḍinaṃ ca daśabhir dharmarājaṃ śatena ca#He pierced Shikhandi with ten arrows and Dharmaraja with one hundred.$etāṃś cānyāṃś ca rājendra pravīrāṃ jayagṛddhinaḥ#O Indra among kings! These and other brave ones desired victory.$abhyardayan maheṣvāsaḥ karṇaputro viśāṃ pate#O lord of the earth! The great archer, Karnas son, oppressed them.$karṇasya yudhi durdharṣaḥ punaḥ pṛṣṭham apālayat#In that battle, the invincible one again protected Karnas rear.$duḥśāsanaṃ tu śaineyo navair navabhir āśugaiḥ#Shinis descendant struck Duhshasana with ninety-nine swift arrows.$visūtāśvarathaṃ kṛtvā lalāṭe tribhir ārpayat#He deprived him of his charioteer, horses and chariot and struck him in the forehead with three arrows.$sa tv anyaṃ ratham āsthāya vidhivat kalpitaṃ punaḥ#He again ascended a chariot that had been prepared properly.$

maṇḍūkaplavasiṃhāvalokanādyairyathāyathaṃ nyāyaiḥ avihatapūrvāparakaṃ śāstrārthaṃ yojayedasaṅkīrṇam tantrāvartanabādhaprasaṅgatarkādibhiśca sannyāyaiḥ vastu vadedvākyajño vastvantarato viviktatāṃ vidadhat yadyadvyāhṛtipadavīmāyāti tadeva dṛḍhatarairnyāyaiḥ balavatkuryāddūṣyaṃ yadyapyagre bhaviṣyatsyāt dṛḍharacitapūrvapakṣaproddharaṇapathena vastu yadvācyam śiṣyamatāvārohati tadāśu saṃśayaviparyayairvikalam bhāṣā nyāyo vādo layaḥ kramo yadyadeti śiṣyasya sambodhopāyatvaṃ tathaiva gururāśrayedvyākhyām vācyaṃ vastu samāpya pratarpaṇaṃ pūjanaṃ bhaveccakre punaraparaṃ vastu vadetpaṭalādūrdhvaṃ tu no jalpet$< problematic of liberation from bondage, 27 may also apply to the manner---> problematic of liberation from bondage, may also apply to the manner621a633,634> 26> 27623c636 The appearance of Manxūka, Plava Siṃha and so on as is fitting according to reasoning. The meaning of the sacred syllable should be combined with that of another such as has not been contradicted before and which would not be confused. 301Pt. II: Idea of the Buddha-Nature of Grasses and Trees and Early Buddhismroots, stems, branches and leaves, already in an original state [of perfection] (::$:7]-).951'149.2. In another paragraph, the Kank6ruiju addresses the question_of mind in grasses and trees, just as they are. As indicated above(§ 146), for Annen, who identifies the universal, unconditioned by means of argumentation, syllogistic reasoning and so forth, as also by means of conjectures like the Reversal of the Treatise, the Subversion of the Treatise, the Perversion of the Treatise, the Reaction of the Treatise and so One who understands the meaning of a sentence should express the thing by distinguishing it from other things. Whatever comes within the scope of a verbal expression must be accepted on the basis of more firm arguments. Even if the future is readied, one must act so as to counter someone who is stronger. It is that which is expressed by way of elucidation of the view propounded by a reliquary composed by a reliquary. It then ascends onto the disciple immediately as he is devoid of doubts and erroneous inversion. Bhāṣā, Nyāsa, Vāda, Laya and Krama when of the pupil. The teacher should also have recourse to the explanation of the means of comprehension in this way. After having completed the announcement of the main thing, the satiation and adoration would be done in the circle. He should speak about something else, But he should not speak beyond the chapter.

maṇḍūkaplavasiṃhāvalokanādyairyathāyathaṃ nyāyaiḥ#The appearance of Manxūka, Plava Siṃha and so on as is fitting according to reasoning.$avihatapūrvāparakaṃ śāstrārthaṃ yojayedasaṅkīrṇam#The meaning of the sacred syllable should be combined with that of another such as has not been contradicted before and which would not be confused.$tantrāvartanabādhaprasaṅgatarkādibhiśca sannyāyaiḥ#by means of argumentation, syllogistic reasoning and so forth, as also by means of conjectures like the Reversal of the Treatise, the Subversion of the Treatise, the Perversion of the Treatise, the Reaction of the Treatise and so$vastu vadedvākyajño vastvantarato viviktatāṃ vidadhat#One who understands the meaning of a sentence should express the thing by distinguishing it from other things.$yadyadvyāhṛtipadavīmāyāti tadeva dṛḍhatarairnyāyaiḥ#Whatever comes within the scope of a verbal expression must be accepted on the basis of more firm arguments.$balavatkuryāddūṣyaṃ yadyapyagre bhaviṣyatsyāt#Even if the future is readied, one must act so as to counter someone who is stronger.$dṛḍharacitapūrvapakṣaproddharaṇapathena vastu yadvācyam#It is that which is expressed by way of elucidation of the view propounded by a reliquary composed by a reliquary.$śiṣyamatāvārohati tadāśu saṃśayaviparyayairvikalam#It then ascends onto the disciple immediately as he is devoid of doubts and erroneous inversion.$bhāṣā nyāyo vādo layaḥ kramo yadyadeti śiṣyasya#Bhāṣā, Nyāsa, Vāda, Laya and Krama when of the pupil.$sambodhopāyatvaṃ tathaiva gururāśrayedvyākhyām#The teacher should also have recourse to the explanation of the means of comprehension in this way.$vācyaṃ vastu samāpya pratarpaṇaṃ pūjanaṃ bhaveccakre#After having completed the announcement of the main thing, the satiation and adoration would be done in the circle.$punaraparaṃ vastu vadetpaṭalādūrdhvaṃ tu no jalpet#He should speak about something else, But he should not speak beyond the chapter.$

na bhakṣayec ca satataṃ pratyakṣaṃ lavaṇaṃ naraḥ varjyaṃ ciroṣitaṃ viprāḥ śuṣkaṃ paryuṣitaṃ ca yat piṣṭaśākekṣupayasāṃ vikārā dvijasattamāḥ tathā māṃsavikārāś ca naiva varjyāś ciroṣitāḥ udayāstamane bhānoḥ śayanaṃ ca vivarjayet nāsnāto naiva saṃviṣṭo na caivānyamanā naraḥ na caiva śayane norvyām upaviṣṭo na śabdakṛt preṣyāṇām apradāyātha na bhuñjīta kadācana bhuñjīta puruṣaḥ snātaḥ sāyaṃprātar yathāvidhi paradārā na gantavyāḥ puruṣeṇa vipaścitā iṣṭāpūrtāyuṣāṃ hantrī paradāragatir nṛṇām nahīdṛśam anāyuṣyaṃ loke kiṃcana vidyate yādṛśaṃ puruṣasyeha paradārābhimarśanam$A man must not always eat salt that is directly before his eyes. O brahmanas! One must avoid food that has been left over for a long time, whether it is dry or stale. O supreme among brahmanas! Vegetables made of flour, sugar cane and milk are like preparations. 217to be included in manoviji1iina ? 16 F inally, one could, as Vasubandhu does, simply declarethe traditional set of six vijiiiinas to be incomplete. To the obj ection that an express mentionof iilayaviji1iina is completely absent from the early canon, Vasubandhu replies that manywords of the Buddha have been lost, or that iilayavijiiiina was taught only implicitly.4 6 . My understanding of the expression iilayavijiiiina and of the function of its designatumin the IP would also sufficiently explain why in this text iilayavijiiiina is connected only withthe Seeds of the ' forthcoming' forms of m ind (pravrttiviji1iina), i.e., of actual cognitions andperceptions. If we start from the 'bi-polar b ija -model ' , the IP reflects this model only withreference to a special situation, viz . , that of nirodhasamiipatti, where the continuity of mind is Similarly, transformations of flesh should not be avoided even if they have been kept in the stomach for a long time. One should avoid sleeping at sunrise and sunset. A man who has not bathed, who is not asleep and whose mind is not on other things, will not be dragged into a wilderness in search of riches. He is not seated on a bed or the ground, nor does he make any sound. He shall never eat without having given food to his servants. Before he has given food to them, he shall not do anything that would displease them. Such is the expiation prescribed in connection with the eating of uncooked food. Without having given food to ones servantshe shall never A man must bathe in the morning and in the evening and eat, in accordance with the prescribed rites. A learned man must never have intercourse with another persons wife. It destroys the longevity of those who perform sacrifices and other meritorious deeds. Men are dragged by the wives of others. There is nothing in the world that shortens life like this. Such a man is capable of violating another persons wife.

na bhakṣayec ca satataṃ pratyakṣaṃ lavaṇaṃ naraḥ#A man must not always eat salt that is directly before his eyes.$varjyaṃ ciroṣitaṃ viprāḥ śuṣkaṃ paryuṣitaṃ ca yat#O brahmanas! One must avoid food that has been left over for a long time, whether it is dry or stale.$piṣṭaśākekṣupayasāṃ vikārā dvijasattamāḥ#O supreme among brahmanas! Vegetables made of flour, sugar cane and milk are like preparations.$tathā māṃsavikārāś ca naiva varjyāś ciroṣitāḥ#Similarly, transformations of flesh should not be avoided even if they have been kept in the stomach for a long time.$udayāstamane bhānoḥ śayanaṃ ca vivarjayet#One should avoid sleeping at sunrise and sunset.$nāsnāto naiva saṃviṣṭo na caivānyamanā naraḥ#A man who has not bathed, who is not asleep and whose mind is not on other things, will not be dragged into a wilderness in search of riches.$na caiva śayane norvyām upaviṣṭo na śabdakṛt#He is not seated on a bed or the ground, nor does he make any sound.$preṣyāṇām apradāyātha na bhuñjīta kadācana#He shall never eat without having given food to his servants. Before he has given food to them, he shall not do anything that would displease them. Such is the expiation prescribed in connection with the eating of uncooked food. Without having given food to ones servantshe shall never$bhuñjīta puruṣaḥ snātaḥ sāyaṃprātar yathāvidhi#A man must bathe in the morning and in the evening and eat, in accordance with the prescribed rites.$paradārā na gantavyāḥ puruṣeṇa vipaścitā#A learned man must never have intercourse with another persons wife.$iṣṭāpūrtāyuṣāṃ hantrī paradāragatir nṛṇām#It destroys the longevity of those who perform sacrifices and other meritorious deeds. Men are dragged by the wives of others.$nahīdṛśam anāyuṣyaṃ loke kiṃcana vidyate#There is nothing in the world that shortens life like this.$yādṛśaṃ puruṣasyeha paradārābhimarśanam#Such a man is capable of violating another persons wife.$

bhūtānyavantyevaṃ haivaṃvidaṃ sarvāṇi bhūtānyavanti yadu kiṃ cemāḥ prajāḥ śocantyamaivāsāṃ tadbhavati puṇyamevāmuṃ gacati na ha vai devānpāpaṃ gacati athāto vratamīmāṃsā prajāpatirha karmāṇi sasṛje tāni sṛṣṭānyanyonyenāspardhanta vadiṣyāmyevāhamiti vāgdadhre drakṣyāmyahamiti cakṣuḥ śroṣyāmyahamiti śrotramevamanyāni karmāṇi yathākarma tāni mṛtyuḥ śramo bhūtvopayeme tānyāpnottānyāptvā mṛtyuravārunddha tasmācrāmyatyeva vākśrāmyati cakṣuḥ śrāmyati śrotramathemameva nāpnodyoyam madhyamaḥ prāṇaḥ tāni jñātuṃ dadhrire yaṃ vai naḥ śreṣṭho yaḥ saṃcaraṃścāsaṃcaraṃśca na$All creatures seek the protection of him who knows this. All creatures seek the protection of one who knows this, not to speak of all these creatures. verily they grieve for them; good comes to him, evil does not go to the gods. Now, then, the discussion of the observances. Prajapati created the deeds; they, having been created, were contending with each other. MANUSCRIPTS AND BLOCK-PRINTS EMPLOYĘD,N:PRECEDED BY ABBREVIATIONR:S:Td:KT: Rin po chehi phren ba (Tibetan version of above)-Narthang Tenjur, rGyud, 'I shall speak,'he holds the speech; 'I shall see,'he holds the eye; 'I shall hear,'he holds the ear. The ears and the other senses perform their respective functions, depending on what they have done. Mrityu assumed the form of fatigue and grasped them. Having grasped them, Mrityu seized them. therefore speech is tired, the eye is tired, the ear is tired; verily he rests on him and does not exert himself. 133. The Pancaskandhaka places amoha among the kuśalamahābhūmikas (by the fact that prajñācan be "erroneous”). Alobha is the opposite of lobha, udvega and an-upādāna (?). Adveṣa is theopposite of dveșa, namely goodwill (maitrī, viii.29). Amoha is the opposite of moha,samyaksamkalpa (vi.69).134. Pañcaskandhaka: "Avihiṁsā is compassion (karuṇā, viii.29), the opposite of vihimsãā."135. Endurance is good action (kufalakriyā); for endurence in evil action is not vīrya, but kausidya.The Blessed One said: "The virya of persons foreign to this religion (itobāhyaka) is kausīdya”(ii.26a). Pañcaskandhaka: "Vīrya is the endurance of the mind in good, the opposite of kausidya." The middle vital air, i. e., the Prāṇa in the upper part of the body. They strove to find out which of them was the best, whether moving or not moving.

bhūtānyavantyevaṃ haivaṃvidaṃ sarvāṇi bhūtānyavanti yadu kiṃ cemāḥ prajāḥ#All creatures seek the protection of him who knows this. All creatures seek the protection of one who knows this, not to speak of all these creatures.$śocantyamaivāsāṃ tadbhavati puṇyamevāmuṃ gacati na ha vai devānpāpaṃ gacati#verily they grieve for them; good comes to him, evil does not go to the gods.$athāto vratamīmāṃsā prajāpatirha karmāṇi sasṛje tāni sṛṣṭānyanyonyenāspardhanta#Now, then, the discussion of the observances. Prajapati created the deeds; they, having been created, were contending with each other.$vadiṣyāmyevāhamiti vāgdadhre drakṣyāmyahamiti cakṣuḥ śroṣyāmyahamiti#'I shall speak,'he holds the speech; 'I shall see,'he holds the eye; 'I shall hear,'he holds the ear.$śrotramevamanyāni karmāṇi yathākarma#The ears and the other senses perform their respective functions, depending on what they have done.$tāni mṛtyuḥ śramo bhūtvopayeme tānyāpnottānyāptvā mṛtyuravārunddha#Mrityu assumed the form of fatigue and grasped them. Having grasped them, Mrityu seized them.$tasmācrāmyatyeva vākśrāmyati cakṣuḥ śrāmyati śrotramathemameva nāpnodyoyam#therefore speech is tired, the eye is tired, the ear is tired; verily he rests on him and does not exert himself.$madhyamaḥ prāṇaḥ#The middle vital air, i. e., the Prāṇa in the upper part of the body.$tāni jñātuṃ dadhrire yaṃ vai naḥ śreṣṭho yaḥ saṃcaraṃścāsaṃcaraṃśca na#They strove to find out which of them was the best, whether moving or not moving.$

matijñānavikalpatvān na cāniṣṭir iyaṃ yataḥ etad balāt tataḥ siddhaṃ nityānityādi vastunaḥ brahmādvaitavādakhaṃḍana anye tv advaitam icchanti sadbrahmādivyapeṣayā sato yad bhedakaṃ nānyat tac ca tanmātram eva hi yathā viśuddham ākāśaṃ timiropapluto janaḥ saṃkīrṇam iva mātrābhir bhinnābhir abhimanyate tathedam amalaṃ brahma nirvikalpam avidyayā kaluṣatvam ivāpannaṃ bhedarūpaṃ prakāśate$because it consists entirely in the conceptual thought and cognition. Nor can it be held to be fallible; because what is spoken of as fallible is only an optional form of cognition, and hence cannot be admitted by any one; specially as all that is spoken of here as Thus it becomes established by implication that the things in question are eternal. The answer to this is as follows: As a matter of fact, there can be no distinction made between the two sets of things; hence they cannot be regarded as distinct from one another. Hence it becomes established by implication that the things in question are etern Abandon your doctrine of the duality of Brahmā! Others have declared advaita, non-dual, for the purpose of including Being, Brahman and so forth. That which differentiates an existent thing is nothing else, it is only that element. Just as people obscured by darkness See the pure sky, When the joints are separated in their different parts, it is as if they are entangled. It is difficult to distinguish between what should be thought of and what should not be thought of. (e) The Siddhanta or final conclusion arrived at is that after thestudent has got up the verbal text of the Veda, he should continuehis stay with the teacher a little longer, for the purpose of learning In that way, the brahman is unblemished and without concepts. It cannot be comprehended through ignorance. It appears as if it has been tainted, but there is a form of differentiation that manifests itself.

matijñānavikalpatvān na cāniṣṭir iyaṃ yataḥ#because it consists entirely in the conceptual thought and cognition. Nor can it be held to be fallible; because what is spoken of as fallible is only an optional form of cognition, and hence cannot be admitted by any one; specially as all that is spoken of here as$etad balāt tataḥ siddhaṃ nityānityādi vastunaḥ#Thus it becomes established by implication that the things in question are eternal. The answer to this is as follows: As a matter of fact, there can be no distinction made between the two sets of things; hence they cannot be regarded as distinct from one another. Hence it becomes established by implication that the things in question are etern$brahmādvaitavādakhaṃḍana#Abandon your doctrine of the duality of Brahmā!$anye tv advaitam icchanti sadbrahmādivyapeṣayā#Others have declared advaita, non-dual, for the purpose of including Being, Brahman and so forth.$sato yad bhedakaṃ nānyat tac ca tanmātram eva hi#That which differentiates an existent thing is nothing else, it is only that element.$yathā viśuddham ākāśaṃ timiropapluto janaḥ#Just as people obscured by darkness See the pure sky,$saṃkīrṇam iva mātrābhir bhinnābhir abhimanyate#When the joints are separated in their different parts, it is as if they are entangled. It is difficult to distinguish between what should be thought of and what should not be thought of.$tathedam amalaṃ brahma nirvikalpam avidyayā#In that way, the brahman is unblemished and without concepts. It cannot be comprehended through ignorance.$kaluṣatvam ivāpannaṃ bhedarūpaṃ prakāśate#It appears as if it has been tainted, but there is a form of differentiation that manifests itself.$

amaṅgalyadhvajaś caiva yājñasenir mahārathaḥ na cāmaṅgalaketoḥ sa prahared āpagāsutaḥ etad vicintayānasya prajñā sīdati me bhṛśam abhyudyataṃ raṇe dṛṣṭvā bhairavāstraṃ ca pāṇḍavam adyaiva tu raṇe pārthaḥ kuruvṛddham upādravat yudhiṣṭhirasya ca krodho bhīṣmārjunasamāgamaḥ mama cāstrābhisaṃrambhaḥ prajānām aśubhaṃ dhruvam manasvī balavāṃ śūraḥ kṛtāstro dṛḍhavikramaḥ dūrapātī dṛḍheṣuś ca nimittajñaś ca pāṇḍavaḥ ajeyaḥ samare caiva devair api savāsavaiḥ balavān buddhimāṃś caiva jitakleśo yudhāṃ varaḥ vijayī ca raṇe nityaṃ bhairavāstraś ca pāṇḍavaḥ tasya mārgaṃ pariharan drutaṃ gaccha yatavratam paśya caitan mahābāho vaiśasaṃ samupasthitam$Yajnasenas maharatha son bears an inauspicious mark on his standard. The son of the one who goes to the ocean will not strike someone whose standard bears an inauspicious mark. When I think about this, my wisdom is severely suffering. ~J!F 1ti't -. . .Ä 'J'H . X . . . ~·'I#;. .:J;fj :rnE Qt X/.<l.........•~~ üi When they saw the Panchāla prince with his terrifying weapon raised in battle, they were overcome by terror and cried out loudly: "Shame! Shame! But their hearts trembled when they saw the Pāndava ready to attack them. In the battle today, Partha will attack the eldest among the Kurus. findungfRolle spop.cit. [:2Il VI Yudhishthiras anger and the encounter between Bhishma and Arjuna. The influence of my weapons is certainly inauspicious for the subjects. He is spirited, strong and brave. He is accomplished in the use of weapons and is firm in his valour. The son of Pandu can strike from a distance and can shoot from a distance. He knows the nature of portents. He is invincible in battle, even by the gods, together with Vasava. He is strong and intelligent. He has conquered exhaustion. He is supreme among warriors. The son of Pandu has always been victorious in battle and his weapons are terrible. Avoid his path and quickly follow the one who is rigid in his vows. O mighty-armed one! Behold. A great calamity has presented itself.

amaṅgalyadhvajaś caiva yājñasenir mahārathaḥ#Yajnasenas maharatha son bears an inauspicious mark on his standard.$na cāmaṅgalaketoḥ sa prahared āpagāsutaḥ#The son of the one who goes to the ocean will not strike someone whose standard bears an inauspicious mark.$etad vicintayānasya prajñā sīdati me bhṛśam#When I think about this, my wisdom is severely suffering.$abhyudyataṃ raṇe dṛṣṭvā bhairavāstraṃ ca pāṇḍavam#When they saw the Panchāla prince with his terrifying weapon raised in battle, they were overcome by terror and cried out loudly: "Shame! Shame! But their hearts trembled when they saw the Pāndava ready to attack them.$adyaiva tu raṇe pārthaḥ kuruvṛddham upādravat#In the battle today, Partha will attack the eldest among the Kurus.$yudhiṣṭhirasya ca krodho bhīṣmārjunasamāgamaḥ#Yudhishthiras anger and the encounter between Bhishma and Arjuna.$mama cāstrābhisaṃrambhaḥ prajānām aśubhaṃ dhruvam#The influence of my weapons is certainly inauspicious for the subjects.$manasvī balavāṃ śūraḥ kṛtāstro dṛḍhavikramaḥ#He is spirited, strong and brave. He is accomplished in the use of weapons and is firm in his valour.$dūrapātī dṛḍheṣuś ca nimittajñaś ca pāṇḍavaḥ#The son of Pandu can strike from a distance and can shoot from a distance. He knows the nature of portents.$ajeyaḥ samare caiva devair api savāsavaiḥ#He is invincible in battle, even by the gods, together with Vasava.$balavān buddhimāṃś caiva jitakleśo yudhāṃ varaḥ#He is strong and intelligent. He has conquered exhaustion. He is supreme among warriors.$vijayī ca raṇe nityaṃ bhairavāstraś ca pāṇḍavaḥ#The son of Pandu has always been victorious in battle and his weapons are terrible.$tasya mārgaṃ pariharan drutaṃ gaccha yatavratam#Avoid his path and quickly follow the one who is rigid in his vows.$paśya caitan mahābāho vaiśasaṃ samupasthitam#O mighty-armed one! Behold. A great calamity has presented itself.$

akṛṣata cakuruta tuhine pathi prakāśaṃ ghanavivarapraṣrtā ivendupādāḥ aruṇaparuṣatāram antarikṣaṃ cbhāram antarīkṣaṃ sa ca subahūni csarasabahūni jagāma yojanāni iti cśrīcbuddhacarite mahākāvye bhiniṣkramaṇo nāma pañcamaḥ sargaḥ tato muhūrtābhyudite cmuhūrte bhyudite jagaccakṣuṣi bhāskare bhārgavasyāśramapadaṃ sa dadarśa nṛṇāṃ varaḥ suptaviśvastahariṇaṃ svasthasthitavihaṃgamam viśrānta iva yad dṛṣṭvā cdṛṣṭā sic kṛtārtha iva cābhavat sa vismayanivṛttyarthaṃ tapaḥpūjārtham eva ca svāṃ cānuvartitāṃ rakṣaṇn aśvapṛṣṭhād avātarat avatīrya ca pasparśa nistīrṇam iti vājinam$Plough, Make ready. This is what is called ploughing;i. e., he who has made the Plough to consist of a piece of wood-sprout or some such thing as grass and so forth. This is what is called Kṛṣṇ Like the rays of the moon emerging from an opening in a cloud, he illuminated the road under the mist. The sky is red, the stars are harsh, and the atmosphere is heavy. There are many very many lakes there. He went many yojanas. Notes and commentary of Kishanrao Madhavarao Joglekar on this th canto is made available here in Mb pdf for further reading. . After that, the sun, the eye of the world, Will arise in an instant. The supreme among men saw Bhargavas hermitage. The deer were asleep and comfortably rested. The birds were at ease. fying one's own consciousness with tathatā=śūnyatā.3 Cp M-vi p 536 15, pūrânatam samāśrıtya drah."* citta-svalahsana, Burnouf-la pensee ""contenue en elle-meme"".""5 Lit. p. 63.5 ""He does not produce Annihilation"", sc, asithe"Yogin in Hinayāna is supposed to do.·( 222 ) When he saw it, he felt as if he had rested and was gratified at having seen it. He was astounded at this and wished to perform austerities and worship. He dismounted from his horse's back to protect his retinue. He descended and touched the horse, concluding that it had been steered away.

akṛṣata cakuruta#Plough, Make ready. This is what is called ploughing;i. e., he who has made the Plough to consist of a piece of wood-sprout or some such thing as grass and so forth. This is what is called Kṛṣṇ$tuhine pathi prakāśaṃ ghanavivarapraṣrtā ivendupādāḥ#Like the rays of the moon emerging from an opening in a cloud, he illuminated the road under the mist.$aruṇaparuṣatāram antarikṣaṃ cbhāram antarīkṣaṃ sa ca subahūni csarasabahūni#The sky is red, the stars are harsh, and the atmosphere is heavy. There are many very many lakes there.$jagāma yojanāni#He went many yojanas.$iti cśrīcbuddhacarite mahākāvye bhiniṣkramaṇo nāma pañcamaḥ sargaḥ#Notes and commentary of Kishanrao Madhavarao Joglekar on this th canto is made available here in Mb pdf for further reading.$tato muhūrtābhyudite cmuhūrte bhyudite jagaccakṣuṣi bhāskare#. After that, the sun, the eye of the world, Will arise in an instant.$bhārgavasyāśramapadaṃ sa dadarśa nṛṇāṃ varaḥ#The supreme among men saw Bhargavas hermitage.$suptaviśvastahariṇaṃ svasthasthitavihaṃgamam#The deer were asleep and comfortably rested. The birds were at ease.$viśrānta iva yad dṛṣṭvā cdṛṣṭā sic kṛtārtha iva cābhavat#When he saw it, he felt as if he had rested and was gratified at having seen it.$sa vismayanivṛttyarthaṃ tapaḥpūjārtham eva ca#He was astounded at this and wished to perform austerities and worship.$svāṃ cānuvartitāṃ rakṣaṇn aśvapṛṣṭhād avātarat#He dismounted from his horse's back to protect his retinue.$avatīrya ca pasparśa nistīrṇam iti vājinam#He descended and touched the horse, concluding that it had been steered away.$

rājñāṃ mahāvaṃ śasujanmanāṃ tu teṣāmabhūd dharmamatirvipāpā śikṣāmavāpya dvijapuṅgavānāṃ tvadbhaktirapyeṣu hikācana syāt cxxvitvadbhaktileśābhiyutaḥ sukarmā vrajenna pāpāṃ tu gatiṃ kathañcit daityeśvarāṇāṃ ca tamondhameva tvayaiva klṛptaṃ nanu satyakāma dharmasya mithyātvabhayād vayaṃ tvāmathāpivā daityaśubhāptibhīṣā samprārthayāmo ditijān sukarmaṇastvadbhaktitaścyāvayituṃ ca śīghram ya ugrasenaḥ suragāyakaḥ sa jāto yaduṣveṣa tathābhidheyaḥ tavaiva sevārthamamuṣya putro jātosuraḥ kālanemiḥ sa īśa yastvatpriyārthaṃ na hato hi vāyunā bhavatprasādāt paramīśitāpi sa eṣa bhojeṣu punaśca jāto varādumeśasya parairajeyaḥ$The kings who were born in that great lineage had their minds fixed on dharma and were devoid of sin. After receiving instruction from eminent brahmins, they will develop devotion to you without any begging. A man of good deeds, endowed with even a modicum of devotion, would never go to a bad destination. O Satyakāma, it was you who created this blinding darkness for the lords of Daityas. O demon! Fearing that dharma would be falsified, we have come to you for the sake of obtaining good fortune. We implore the sons of Diti to make Sūkarman lose his devotion to you and leave him at once. Ugrasena, the celestial singer, was born in the Yadu dynasty. His name is also the same. O Lord, it was to serve You that this demon Kālanemi took birth as his son. It was to please you that he was not killed by Vayu. O supreme lord! It is because of your favours that I have been able to kill him. Having said this, the great-souled one again spoke these beneficial words to his charioteer. He was born again in the land of the Bhojas as a boon from Lord Dur·me·π£a, the conqueror of his enemies.

rājñāṃ mahāvaṃ śasujanmanāṃ tu teṣāmabhūd dharmamatirvipāpā#The kings who were born in that great lineage had their minds fixed on dharma and were devoid of sin.$śikṣāmavāpya dvijapuṅgavānāṃ tvadbhaktirapyeṣu hikācana syāt#After receiving instruction from eminent brahmins, they will develop devotion to you without any begging.$cxxvitvadbhaktileśābhiyutaḥ sukarmā vrajenna pāpāṃ tu gatiṃ kathañcit#A man of good deeds, endowed with even a modicum of devotion, would never go to a bad destination.$daityeśvarāṇāṃ ca tamondhameva tvayaiva klṛptaṃ nanu satyakāma#O Satyakāma, it was you who created this blinding darkness for the lords of Daityas.$dharmasya mithyātvabhayād vayaṃ tvāmathāpivā daityaśubhāptibhīṣā#O demon! Fearing that dharma would be falsified, we have come to you for the sake of obtaining good fortune.$samprārthayāmo ditijān sukarmaṇastvadbhaktitaścyāvayituṃ ca śīghram#We implore the sons of Diti to make Sūkarman lose his devotion to you and leave him at once.$ya ugrasenaḥ suragāyakaḥ sa jāto yaduṣveṣa tathābhidheyaḥ#Ugrasena, the celestial singer, was born in the Yadu dynasty. His name is also the same.$tavaiva sevārthamamuṣya putro jātosuraḥ kālanemiḥ sa īśa#O Lord, it was to serve You that this demon Kālanemi took birth as his son.$yastvatpriyārthaṃ na hato hi vāyunā bhavatprasādāt paramīśitāpi#It was to please you that he was not killed by Vayu. O supreme lord! It is because of your favours that I have been able to kill him. Having said this, the great-souled one again spoke these beneficial words to his charioteer.$sa eṣa bhojeṣu punaśca jāto varādumeśasya parairajeyaḥ#He was born again in the land of the Bhojas as a boon from Lord Dur·me·π£a, the conqueror of his enemies.$

tannaimiśaṃ samāsādya ṛṣayo dīptatejasaḥ divyaṃ sattraṃ samāsanta mahadvarṣasahasrikam ekāgramanasaḥ sarve nirmamā hyanahaṃkṛtāḥ dhyāyanto nityamīśeśaṃ sadāratanayāgnayaḥ tanniṣṭhāstatparāḥ sarve tadyuktāstadapāśrayāḥ sarvakriyāḥ prakurvāṇās tameva manasā gatāḥ teṣāṃ taṃ bhāvamālakṣya mātariśvā mahātapāḥ sarvaprāṇicaraḥ śrīmān sarvabhūtapravartakaḥ dadau sa rūpī bhagavān darśanaṃ sattriṇāṃ śubhaḥ taṃ te dṛṣṭvārcayitvā ca mātariśvānamavyayam āsīnamāsane puṇye ṛṣayaḥ saṃśitavratāḥ papracchurudbhavaṃ kṛtsnaṃ jagataḥ pralayaṃ tathā sthitiṃ ca kṛtsnāṃ vaṃśāṃśca yugamanvantarāṇi ca vaṃśānucaritaṃ kṛtsnaṃ divyamānaṃ tathaiva ca aṣṭānāṃ devayonīnām utpattiṃ pralayaṃ tathā$P,q,'([v.L}%"aa~k~ipta The rishis, blazing in their energy, reached Naimisha. They performed a great and divine sacrifice that lasted for one thousand years. All of them are single-minded in their attention. They are without a sense of ownership and without a sense of ego. With their wives, sons and agni, they always meditated on the lord of the gods. They are devoted to that. All of them are united with it. All of them seek refuge in it. Lambcrt Schmithausenrekter Appell zu unverzüglichem vollständigen Verzicht auf Krieg wäre inder damaligen politischen Situation, die durch ein spannungsreiches Nebeneinander traditionellerer Gemeinwesen und neuartiger, aggressiv-expansiver Territorialstaaten gekennzeichnet war und in der kriegerische Aktivität" nach außen ebenso als Selbstverständlichkeit und Herrschertugend galtwie strafende Gewalt29 im Inneren, auch bei ,gerechten' Herrschern kaumauf Verständnis gestoßen. Das ändert aber nichts daran, daß die Durchführung oder Anordung von Krieg und brutalen Strafen, zumal Hinrichtung, mit dem buddhistischen Moralprinzip des Nichttötens unvereinbarwar und daß, wenn Königsherrschaft ohne Krieg und Gewalt nicht auskam,sie von jemand, der die buddhistischen Moralprinzipien wirklich ernstnahm, eigentlich nicht ausgeübt werden konnte. Dies wird in einem Jätaka(Geschichte aus einem früheren Leben des Buddha) deutlich. Hier ist ein They performed all the rites, but their minds were fixed on him alone. The great ascetic, Matarishva, noticed this. He pervades all living beings. He is handsome. He is the one who makes all creatures act. In that form, the illustrious and auspicious one presented himself to those who were performing the sacrifice. They saw the undecaying wind god and worshipped him. The rishis, rigid in their vows, were seated on auspicious seats. They asked him about the entire creation and destruction of the universe. He will also tell you everything about the stability of the lineage, the yugas and the periods of Manu. This is the entire history of the dynasties and celestial measurements. I will tell you about the creation and destruction of the eight kinds of divine beings.

tannaimiśaṃ samāsādya ṛṣayo dīptatejasaḥ#The rishis, blazing in their energy, reached Naimisha.$divyaṃ sattraṃ samāsanta mahadvarṣasahasrikam#They performed a great and divine sacrifice that lasted for one thousand years.$ekāgramanasaḥ sarve nirmamā hyanahaṃkṛtāḥ#All of them are single-minded in their attention. They are without a sense of ownership and without a sense of ego.$dhyāyanto nityamīśeśaṃ sadāratanayāgnayaḥ#With their wives, sons and agni, they always meditated on the lord of the gods.$tanniṣṭhāstatparāḥ sarve tadyuktāstadapāśrayāḥ#They are devoted to that. All of them are united with it. All of them seek refuge in it.$sarvakriyāḥ prakurvāṇās tameva manasā gatāḥ#They performed all the rites, but their minds were fixed on him alone.$teṣāṃ taṃ bhāvamālakṣya mātariśvā mahātapāḥ#The great ascetic, Matarishva, noticed this.$sarvaprāṇicaraḥ śrīmān sarvabhūtapravartakaḥ#He pervades all living beings. He is handsome. He is the one who makes all creatures act.$dadau sa rūpī bhagavān darśanaṃ sattriṇāṃ śubhaḥ#In that form, the illustrious and auspicious one presented himself to those who were performing the sacrifice.$taṃ te dṛṣṭvārcayitvā ca mātariśvānamavyayam#They saw the undecaying wind god and worshipped him.$āsīnamāsane puṇye ṛṣayaḥ saṃśitavratāḥ#The rishis, rigid in their vows, were seated on auspicious seats.$papracchurudbhavaṃ kṛtsnaṃ jagataḥ pralayaṃ tathā#They asked him about the entire creation and destruction of the universe.$sthitiṃ ca kṛtsnāṃ vaṃśāṃśca yugamanvantarāṇi ca#He will also tell you everything about the stability of the lineage, the yugas and the periods of Manu.$vaṃśānucaritaṃ kṛtsnaṃ divyamānaṃ tathaiva ca#This is the entire history of the dynasties and celestial measurements.$aṣṭānāṃ devayonīnām utpattiṃ pralayaṃ tathā#I will tell you about the creation and destruction of the eight kinds of divine beings.$

tathā tan nirvicāraṃ yac cakre tena sa pāpabhāk ity ākarṇya vimuktamaunam udite samyaṅ nṛpeṇottare skandhāt tasya sa dārḍhyam ākalayituṃ māyābalāt tatkṣaṇam vetālo nṛkalevarāntaragataḥ kvāpy apratarkyo yayau niḥkampaḥ sa ca bhūpatiḥ punar amuṃ prāptuṃ vyadhān niścayam tato tra puna ānetuṃ taṃ vetālam agān nṛpaḥ sa trivikramasenas tac chiṃśapāpādapāntikam prāpto tra vīkṣate yāvac citālokavaśān niśi tāvad dadarśa taṃ bhūmau kūjantaṃ patitaṃ śavam atha taṃ mṛtadehasthaṃ vetālaṃ sa mahīpatiḥ āropya skandham ānetuṃ tūṣṇīṃ pravavṛte javāt tataḥ skandhāt sa vetālo bhūyas taṃ nṛpam abravīt rājan mahaty anucite kleśe smin patito bhavān atas tava vinodāya khatayāmi khatāṃ śṛṇu asty agrahāraḥ kālindīkūle brahmasthalābhidhaḥ$In the Matanga and the Mrgendra, as we have stated above, the di-vision seems authorial. The Kirana is however not so divided in theNepalese manuscripts, and, as Brunner (1992a:265) has argued, its divi-sion is plainly artificial. The somewhat complex case of the Svayambhuva-sūtrasangraha has been discussed above (see footnote 111 on p. xlix), and Because he acted in that way, without any reflection, he became a sharer in the sin. When the king had heard this, he broke his silence, and rose from his right shoulder, in order by the power of his magic power to restrain his indignation. Then the Vetāla, who had gone into the mans body, went off somewhere or other without fear, and the king made up his mind to get hold of him again. Then the king went to bring back the Vetāla. With Trivikramasena, he approached the shimshapa tree. . He will arrive in the night As long as the funeral pyre remains unseen By the people. In the meanwhile he saw the corpse lying on the ground, wailing aloud. The lord of the earth saw that the vetala was still inside the dead body. He then silently picked her up on his shoulder and proceeded to carry her swiftly. Then the Vetāla again spoke from his shoulder to the king. O king! You have descended into this great and unbecoming hardship. Therefore, to divert you, I will tell you a story. Listen. On the bank of the Jumna there is a royal grant named Brahmasthala.

tathā tan nirvicāraṃ yac cakre tena sa pāpabhāk#Because he acted in that way, without any reflection, he became a sharer in the sin.$ity ākarṇya vimuktamaunam udite samyaṅ nṛpeṇottare skandhāt tasya sa dārḍhyam ākalayituṃ māyābalāt tatkṣaṇam#When the king had heard this, he broke his silence, and rose from his right shoulder, in order by the power of his magic power to restrain his indignation.$vetālo nṛkalevarāntaragataḥ kvāpy apratarkyo yayau niḥkampaḥ sa ca bhūpatiḥ punar amuṃ prāptuṃ vyadhān niścayam#Then the Vetāla, who had gone into the mans body, went off somewhere or other without fear, and the king made up his mind to get hold of him again.$tato tra puna ānetuṃ taṃ vetālam agān nṛpaḥ#Then the king went to bring back the Vetāla.$sa trivikramasenas tac chiṃśapāpādapāntikam#With Trivikramasena, he approached the shimshapa tree.$prāpto tra vīkṣate yāvac citālokavaśān niśi#. He will arrive in the night As long as the funeral pyre remains unseen By the people.$tāvad dadarśa taṃ bhūmau kūjantaṃ patitaṃ śavam#In the meanwhile he saw the corpse lying on the ground, wailing aloud.$atha taṃ mṛtadehasthaṃ vetālaṃ sa mahīpatiḥ#The lord of the earth saw that the vetala was still inside the dead body.$āropya skandham ānetuṃ tūṣṇīṃ pravavṛte javāt#He then silently picked her up on his shoulder and proceeded to carry her swiftly.$tataḥ skandhāt sa vetālo bhūyas taṃ nṛpam abravīt#Then the Vetāla again spoke from his shoulder to the king.$rājan mahaty anucite kleśe smin patito bhavān#O king! You have descended into this great and unbecoming hardship.$atas tava vinodāya khatayāmi khatāṃ śṛṇu#Therefore, to divert you, I will tell you a story. Listen.$asty agrahāraḥ kālindīkūle brahmasthalābhidhaḥ#On the bank of the Jumna there is a royal grant named Brahmasthala.$

yugapan nirvikalpatvān nirvikalpodayas tataḥ tanūdeśe śūnyataiva kṣaṇamātraṃ vibhāvayet nirvikalpaṃ nirvikalpo nirvikalpasvarūpabhāk sarvaṃ dehagataṃ dravyaṃ viyadvyāptaṃ mṛgekṣaṇe vibhāvayet tatas tasya bhāvanā sā sthirā bhavet dehāntare tvagvibhāgam bhittibhūtaṃ vicintayet na kiṃcid antare tasya dhyāyann adhyeyabhāg bhavet hṛdyākāśe nilīnākṣaḥ padmasampuṭamadhyagaḥ ananyacetāḥ subhage paraṃ saubhāgyam āpnuyāt sarvataḥ svaśarīrasya dvādaśānte manolayāt dṛḍhabuddher dṛḍhībhūtaṃ tattvalakṣyam pravartate$Because it is devoid of conceptual differentiation, conceptual differentiation arises simultaneously; consequently, it is devoid of conceptual differentiation. One should contemplate emptiness, even for a moment, In the smallest part of the body. He is devoid of concepts. He possesses an essential nature that is devoid of concepts. O one with the eyes of a deer! Everything that exists in the body is pervaded by space. One should contemplate on it, Then its meditation will become stable. When the practitioner has accomplished his task, His mind will be composed; It will remain in a state of non-conceptuality. When the practitioner has accomplished his task, He will remain in a state of inconceivability. In the next part of the body, one should think about the separation of the skin which would act like a wall. One who meditates on him during the interval would not get anything to be studied. His eyes were fixed in the cavity of his heart and he was in the midst of a lotus. O immensely fortunate one! Without thinking of anything else, he obtains supreme good fortune. In the twelve-petalled lotus of ones own body on all sides from the mental sphere. When ones intelligence is firm, it becomes firm and serves to differentiate between the truth and what should not be thought of.

yugapan nirvikalpatvān nirvikalpodayas tataḥ#Because it is devoid of conceptual differentiation, conceptual differentiation arises simultaneously; consequently, it is devoid of conceptual differentiation.$tanūdeśe śūnyataiva kṣaṇamātraṃ vibhāvayet#One should contemplate emptiness, even for a moment, In the smallest part of the body.$nirvikalpaṃ nirvikalpo nirvikalpasvarūpabhāk#He is devoid of concepts. He possesses an essential nature that is devoid of concepts.$sarvaṃ dehagataṃ dravyaṃ viyadvyāptaṃ mṛgekṣaṇe#O one with the eyes of a deer! Everything that exists in the body is pervaded by space.$vibhāvayet tatas tasya bhāvanā sā sthirā bhavet#One should contemplate on it, Then its meditation will become stable. When the practitioner has accomplished his task, His mind will be composed; It will remain in a state of non-conceptuality. When the practitioner has accomplished his task, He will remain in a state of inconceivability.$dehāntare tvagvibhāgam bhittibhūtaṃ vicintayet#In the next part of the body, one should think about the separation of the skin which would act like a wall.$na kiṃcid antare tasya dhyāyann adhyeyabhāg bhavet#One who meditates on him during the interval would not get anything to be studied.$hṛdyākāśe nilīnākṣaḥ padmasampuṭamadhyagaḥ#His eyes were fixed in the cavity of his heart and he was in the midst of a lotus.$ananyacetāḥ subhage paraṃ saubhāgyam āpnuyāt#O immensely fortunate one! Without thinking of anything else, he obtains supreme good fortune.$sarvataḥ svaśarīrasya dvādaśānte manolayāt#In the twelve-petalled lotus of ones own body on all sides from the mental sphere.$dṛḍhabuddher dṛḍhībhūtaṃ tattvalakṣyam pravartate#When ones intelligence is firm, it becomes firm and serves to differentiate between the truth and what should not be thought of.$

taṃ vanditum upāsarpam utsarpatsaumyacandrikam sāntasaṃtāpakasparśam uṣṇāṃśum iva haimanam athāsau saṃmadāsrārdra kapolo mām abhāṣata kuśalaṃ sānudāsāya śreṣṭhine bhavatām iti mama tv āsīt tato nāma divyaṃ cakṣus tapasvinām sarvaṃ paśyati yenārthaṃ māṃsacakṣur agocaram yan me yādṛcchikaṃ nāma yac ca vyāpārahetukam tat kīrtitam anenādya$To worship the One Approached, and to greet him respectfully, he made an aspiration: I will go to that Good-for-nothing One who has come to pay me homage. Having made this aspiration, he sat down on a couch in the presence of venerable Sāriputta and bowed low until his fore O amiable one! The moonstones were dislodged. A gentle, soothing touch. He is like the hot-rayed one of winter. Then, steeped in bliss and wet with tears, he spoke these words of love: May you be blessed! May you be blessed! May you be blessed! May you be blessed! May you be blessed! May you be blessed! May you be blessed! May you be blessed! May you be blessed! Kapola then said to me, I am a beggar who lives on scraps of cloth. Is all well with Sānnudāsa? To the guild-president, venerable sirs. But my name was Then. It is the divine sight of ascetics. "319.321 ""And where, &o.""-Up to this it has been proved that there is contradiction"in an option with regard to causes of conduot. It is now ehown that with regard to It is that by means of which one sees all things. It is not the domain of the fleshly eye. Lehre von der leIdvollen und vergänglichen Natur des irdischen Daseins My name is Rādṛcchika. and that which is caused by the operation. fact alone cannot prove its falsity. We do not mean to say that we do not accept That is what he has recounted today.

taṃ vanditum upāsarpam#To worship the One Approached, and to greet him respectfully, he made an aspiration: I will go to that Good-for-nothing One who has come to pay me homage. Having made this aspiration, he sat down on a couch in the presence of venerable Sāriputta and bowed low until his fore$utsarpatsaumyacandrikam#O amiable one! The moonstones were dislodged.$sāntasaṃtāpakasparśam#A gentle, soothing touch.$uṣṇāṃśum iva haimanam#He is like the hot-rayed one of winter.$athāsau saṃmadāsrārdra#Then, steeped in bliss and wet with tears, he spoke these words of love: May you be blessed! May you be blessed! May you be blessed! May you be blessed! May you be blessed! May you be blessed! May you be blessed! May you be blessed! May you be blessed!$kapolo mām abhāṣata#Kapola then said to me, I am a beggar who lives on scraps of cloth.$kuśalaṃ sānudāsāya#Is all well with Sānnudāsa?$śreṣṭhine bhavatām iti#To the guild-president, venerable sirs.$mama tv āsīt tato nāma#But my name was Then.$divyaṃ cakṣus tapasvinām#It is the divine sight of ascetics.$sarvaṃ paśyati yenārthaṃ#It is that by means of which one sees all things.$māṃsacakṣur agocaram#It is not the domain of the fleshly eye.$yan me yādṛcchikaṃ nāma#My name is Rādṛcchika.$yac ca vyāpārahetukam#and that which is caused by the operation.$tat kīrtitam anenādya#That is what he has recounted today.$

vācaḥ pradoṣam rakṣeta vacasā saṃvṛto bhavet vāco duścaritam hitvā vācā sucaritam caret manaḥ pradoṣam rakṣeta manasā saṃvṛto bhavet mano duścaritam hitvā manaḥ sucaritam caret kāya duścaritam hitvā vaco duścaritāni ca mano duścaritam hitvā yac ca anyad doṣa saṃhitam kāyena kuśalam kuryād vacasā kuśalam bahu manasā kuśalam kuryād apramāṇam niraupadhim kāyena kuśalam kṛtvā vacasā cetasā api ca ahiṃsakā vai munayo nityam kāyena saṃvṛtāḥ te yānti hy acyutam sthānam yatra gatvā na śocati ahiṃsakā vai munayo nityam vācā susaṃvṛtāḥ ahiṃsakā vai munayo manasā nitya saṃvṛtāḥ kāyena saṃvṛtā dhīrā dhīrā vācā susaṃvṛtāḥ manasā saṃvṛtā dhīrā dhīrāḥ sarvatra saṃvṛtāḥ kāyena saṃvaraḥ sādhu sādhu vācā ca saṃvaraḥ$He must control the tactile qualities of his speech and be restrained in his speech. One must give up bad conduct in speech and follow good conduct in speech. One must control ones mind and control it. a) an explanation of what according to the Tibetan translation of ® is the PredN, viz . ,* alambanavijnaptimatraprabhavita ( { 2 } ), andb) the remark, preceded by a repeated quotation of what in the original must have been ofthe second part of ® , that the word vijnana here refers, specifically, to the mind inmeditative concentration( { 3 } ) .The latter portion shows that the Bha$ya does not take ® in a general sense but understands it Abandoning evil mental conduct, One should practice good mental conduct. Having abandoned bodily misconduct and verbal misconduct, One must discard all evil mental conduct and everything else that is tainted with taints. One should do wholesome deeds by body. One should do many wholesome deeds by speech. Through the mind, one must perform beneficial deeds that are immeasurable and beyond material objects. Having done wholesome deeds by body, speech, and mind, Sages are non-violent and always restrained in body. 238, 280samskāra, root impression, trace, 97, 154,182-184, 232, 268, 275, 277,280, 281, 285, 286, 288, 294,306, 309, 310 They go to Achyutas abode and having gone there, one does not grieve. The sages are non-violent and always restrained in speech. The sages are non-violent and always restrained in their minds. mention it (separately) (because in that case it would become incorrect). They are patient and restrained in body. They are patient and extremely restrained in speech. They are patient and restrained in their minds. They are patient and restrained in every way. Restraint of the body is good, restraint of speech is good.

vācaḥ pradoṣam rakṣeta vacasā saṃvṛto bhavet#He must control the tactile qualities of his speech and be restrained in his speech.$vāco duścaritam hitvā vācā sucaritam caret#One must give up bad conduct in speech and follow good conduct in speech.$manaḥ pradoṣam rakṣeta manasā saṃvṛto bhavet#One must control ones mind and control it.$mano duścaritam hitvā manaḥ sucaritam caret#Abandoning evil mental conduct, One should practice good mental conduct.$kāya duścaritam hitvā vaco duścaritāni ca#Having abandoned bodily misconduct and verbal misconduct,$mano duścaritam hitvā yac ca anyad doṣa saṃhitam#One must discard all evil mental conduct and everything else that is tainted with taints.$kāyena kuśalam kuryād vacasā kuśalam bahu#One should do wholesome deeds by body. One should do many wholesome deeds by speech.$manasā kuśalam kuryād apramāṇam niraupadhim#Through the mind, one must perform beneficial deeds that are immeasurable and beyond material objects.$kāyena kuśalam kṛtvā vacasā cetasā api ca#Having done wholesome deeds by body, speech, and mind,$ahiṃsakā vai munayo nityam kāyena saṃvṛtāḥ#Sages are non-violent and always restrained in body.$te yānti hy acyutam sthānam yatra gatvā na śocati#They go to Achyutas abode and having gone there, one does not grieve.$ahiṃsakā vai munayo nityam vācā susaṃvṛtāḥ#The sages are non-violent and always restrained in speech.$ahiṃsakā vai munayo manasā nitya saṃvṛtāḥ#The sages are non-violent and always restrained in their minds.$kāyena saṃvṛtā dhīrā dhīrā vācā susaṃvṛtāḥ#They are patient and restrained in body. They are patient and extremely restrained in speech.$manasā saṃvṛtā dhīrā dhīrāḥ sarvatra saṃvṛtāḥ#They are patient and restrained in their minds. They are patient and restrained in every way.$kāyena saṃvaraḥ sādhu sādhu vācā ca saṃvaraḥ#Restraint of the body is good, restraint of speech is good.$

prayojake sati dhanaṃ mūle nyasyādhim āpnuyāt paribhāṣya yadā kṣetraṃ dadyāt tu dhanine ṛṇī tadā tac chāntalābhe rthe moktavyam iti niścayaḥ ādhis tu sodaye dravye pradātavyaṃ tvayā mama kusīdādhividhis tv eṣa dharmyaḥ saṃparikīrtitaḥ yatrādhikaṃ gṛhakṣetraṃ bhogena prakarṣānvitam tatra rṇī cāpnuyād bandhaṃ dhanī caiva ṛṇaṃ tathā pūrṇe prakarṣe tatsāmyam ubhayoḥ parikīrtitam apūrṇe tu prakuryātāṃ prasparamatena tau yadi prakarṣitaṃ tat syāt tadā na dhanabhāgdhanī ṛṇī na labhate bandhaṃ parasparamataṃ vinā pratibhūḥ darśane pratyaye dāne ṛṇidravyārpaṇe tathā$If there is an employer, the deposit should be kept at the disposal of the principal and received back as a deposit. If the debtor returns the field to the creditor after reproaching him, he shall be compelled by the king to pay the debt out of his own property. Then it is certain that he should release it for the purpose of obtaining peace. But you must give me a pledge when the money and the profit are well known. This rule on usurers has been declared to be the lawful one. If the house and field are in an excess, with all the objects of pleasure added to them, it is a case of fraudulent archery. In such a case the punishment shall be inflicted in proportion to the gravity of the crime. In that case, both the debtor and the creditor would be liable to the same punishment. The money-lender also has to pay the same amount of debt. The comparison of the two is said to be equal in the case of the full extreme. If it is incomplete, they should act according to each others opinion. But if it is larger in size, then she will not be fortunate enough to inherit his riches. theapophaticanalyti-caL,and at A debtor cannot have a pledge unless there is mutual agreement. Surety means an officer who stands surety as security for the king. in witnessing, depending on witnesses, giving and repaying debts.

prayojake sati dhanaṃ mūle nyasyādhim āpnuyāt#If there is an employer, the deposit should be kept at the disposal of the principal and received back as a deposit.$paribhāṣya yadā kṣetraṃ dadyāt tu dhanine ṛṇī#If the debtor returns the field to the creditor after reproaching him, he shall be compelled by the king to pay the debt out of his own property.$tadā tac chāntalābhe rthe moktavyam iti niścayaḥ#Then it is certain that he should release it for the purpose of obtaining peace.$ādhis tu sodaye dravye pradātavyaṃ tvayā mama#But you must give me a pledge when the money and the profit are well known.$kusīdādhividhis tv eṣa dharmyaḥ saṃparikīrtitaḥ#This rule on usurers has been declared to be the lawful one.$yatrādhikaṃ gṛhakṣetraṃ bhogena prakarṣānvitam#If the house and field are in an excess, with all the objects of pleasure added to them, it is a case of fraudulent archery. In such a case the punishment shall be inflicted in proportion to the gravity of the crime.$tatra rṇī cāpnuyād bandhaṃ dhanī caiva ṛṇaṃ tathā#In that case, both the debtor and the creditor would be liable to the same punishment. The money-lender also has to pay the same amount of debt.$pūrṇe prakarṣe tatsāmyam ubhayoḥ parikīrtitam#The comparison of the two is said to be equal in the case of the full extreme.$apūrṇe tu prakuryātāṃ prasparamatena tau#If it is incomplete, they should act according to each others opinion.$yadi prakarṣitaṃ tat syāt tadā na dhanabhāgdhanī#But if it is larger in size, then she will not be fortunate enough to inherit his riches.$ṛṇī na labhate bandhaṃ parasparamataṃ vinā#A debtor cannot have a pledge unless there is mutual agreement.$pratibhūḥ#Surety means an officer who stands surety as security for the king.$darśane pratyaye dāne ṛṇidravyārpaṇe tathā#in witnessing, depending on witnesses, giving and repaying debts.$

ropaṇaṃ caiva lavanaṃ yac cānyat pauruṣaṃ smṛtam kāle vṛṣṭiḥ suvāpaś ca prarohaḥ paktir eva ca evamādi tu yac cānyat tad daivatam iti smṛtam pravāpaḥ pauruṣaṃ karma siddhir daivam iti smṛtam daivād asiddhiś ca bhaved duṣkṛtaṃ cāsti pauruṣe suyatnāl labhate kīrtiṃ duryatnād ayaśas tathā evaṃ lokagatir devi ādiprabhṛti vartate katham ātmā sadā garbhaṃ saṃviśet karmakāraṇāt tan me vada mahādeva tad dhi guhyaṃ paraṃ mama śṛṇu bhāmini tad guhyaṃ guhyānāṃ paramaṃ priye devaguhyād api param ātmaguhyam iti smṛtam devāsurās tan na vidur ātmano hi gatāgatam adṛśyo hi sa devānāṃ śaighryāt saukṣmyān nirāśrayāt atimātrātimāyānām ātmamāyā sadeṣyate$Ropana, lavana and other virilific measures are also beneficial in this condition. Rainfall, sleep, sprouting and ripening would take place at the proper time. These and everything else are said to be divinities. It has been said that manliness, enterprise, success in deeds and destinythese are the qualities of procreation. Depending on destiny, there may be failure. Human endeavour may lead to misdeeds. Fame results from good efforts and ill fame from bad efforts. O queen! This is the way of the progress of the worlds, from the beginning. How can the atman always enter a womb because of its deeds? O Mahadeva! Tell me about it. It is supremely difficult for me to understand. O beautiful one! O beloved one! Listen to that supreme mystery, the most secret of all secrets. This is said to be the supreme mystery among all the mysteries of the atman, even if it is not divulged by the gods. The gods and the asuras are incapable of comprehending the re-appearance and disappearance of their own selves. He is invisible to the gods because of his swiftness, subtlety and lacking a foundation. 19ERICH FRAUW ALLNER, Nachgelassene Werke l AufSätze, BeitJiige, Skizzen. I-Irsg. ERNST STEINKELLNER. (SBph 438) 1984.ATS 350,- DM 50,144 Seiten, Oktav, brosch.20QSKAR VON HINÜBER, Das altere Mittelindisch im Oberblick(SBph 467) 1986.210 Seiten, Oktav, brosch. Those who are excessively addicted to deceit always regard this as an illusion created by the atman.

ropaṇaṃ caiva lavanaṃ yac cānyat pauruṣaṃ smṛtam#Ropana, lavana and other virilific measures are also beneficial in this condition.$kāle vṛṣṭiḥ suvāpaś ca prarohaḥ paktir eva ca#Rainfall, sleep, sprouting and ripening would take place at the proper time.$evamādi tu yac cānyat tad daivatam iti smṛtam#These and everything else are said to be divinities.$pravāpaḥ pauruṣaṃ karma siddhir daivam iti smṛtam#It has been said that manliness, enterprise, success in deeds and destinythese are the qualities of procreation.$daivād asiddhiś ca bhaved duṣkṛtaṃ cāsti pauruṣe#Depending on destiny, there may be failure. Human endeavour may lead to misdeeds.$suyatnāl labhate kīrtiṃ duryatnād ayaśas tathā#Fame results from good efforts and ill fame from bad efforts.$evaṃ lokagatir devi ādiprabhṛti vartate#O queen! This is the way of the progress of the worlds, from the beginning.$katham ātmā sadā garbhaṃ saṃviśet karmakāraṇāt#How can the atman always enter a womb because of its deeds?$tan me vada mahādeva tad dhi guhyaṃ paraṃ mama#O Mahadeva! Tell me about it. It is supremely difficult for me to understand.$śṛṇu bhāmini tad guhyaṃ guhyānāṃ paramaṃ priye#O beautiful one! O beloved one! Listen to that supreme mystery, the most secret of all secrets.$devaguhyād api param ātmaguhyam iti smṛtam#This is said to be the supreme mystery among all the mysteries of the atman, even if it is not divulged by the gods.$devāsurās tan na vidur ātmano hi gatāgatam#The gods and the asuras are incapable of comprehending the re-appearance and disappearance of their own selves.$adṛśyo hi sa devānāṃ śaighryāt saukṣmyān nirāśrayāt#He is invisible to the gods because of his swiftness, subtlety and lacking a foundation.$atimātrātimāyānām ātmamāyā sadeṣyate#Those who are excessively addicted to deceit always regard this as an illusion created by the atman.$

samāse śrūyate svārtho yena tadvāṃs tadāśrayaḥ dravyaṃ tu liṅgasaṃkhyāvad asatābhyantarīkṛtam ekārthaviṣayau śabdau tasminn anyārthavartinau asataiva tu bhedānāṃ sarveṣām upasaṃgrahaḥ te kṣatriyādibhir vācyā vācyā vā sarvanāmabhiḥ yāntīvānyapadārthatvaṃ naño rūpāvikalpanāt viśeṣasyāprayoge tu liṅgasaṃkhye na sidhyataḥ avarṣādiṣu dosaś ca hemanto nyāśrayo yataḥ ākṛtiḥ sarvaśabdānāṃ yadā vācyā pratīyate$The compound is self-explanatory: Tasyavān, that which has that for its basis. The compound being in accordance with Pāṇinis Sūtra, the meaning of the term svāmākāraḥ is to be expounded as that which has that for its basis. Substance, on the other hand, is included in what is non-existent, like gender and number. The Madhyamaka Works and Schools Now, the upholders of the hypothesis under discussion may contend that words denote the same thing but they mean different things. All kinds of difference are included under the non-existence of things; as is clear from the fact that there is no difference between the two cases. They should be addressed by Kṣatriyas and the rest, or by pronouncing their full names. and the like."135. If it be urged that it is only meant to be applicable to ""Self-""recognition,"" (we reply that) people do not mean it so. Therefore we"must have recourse either to usage, or to conventional technicality.136. And again, as the sensuous character of pleasure pain, &c.,is due to the fact of the mind being a Sense-organ, so, in the same manner,by the senses intermediately. What the author means is that the word"tion"" is ""yogarūḍha.”" They become, as it were, other things, because of the non-discrimination of the form of the negative. Ménant-Di DioIntroductionAs soon as the expanse of ignorance affecting the mind isdispelled by correct insight, then 'liberation while living'is present on the palm of the hand. If a particular word is not employed to convey the meaning of a word then it fails to convey the meaning of a word if its gender is not numerically identical with that of another word. [] Hemanta_kala is beneficial in conditions like dryness of the skin, emaciation of the body and diseases caused due to accumulation of dosha. It is also beneficial in conditions like dryness of the skin, emaciation of the body and diseases caused due to improper administration of purgative and emetic therapies. When the configuration of all words is apprehended by their denotative word,

samāse śrūyate svārtho yena tadvāṃs tadāśrayaḥ#The compound is self-explanatory: Tasyavān, that which has that for its basis. The compound being in accordance with Pāṇinis Sūtra, the meaning of the term svāmākāraḥ is to be expounded as that which has that for its basis.$dravyaṃ tu liṅgasaṃkhyāvad asatābhyantarīkṛtam#Substance, on the other hand, is included in what is non-existent, like gender and number.$ekārthaviṣayau śabdau tasminn anyārthavartinau#Now, the upholders of the hypothesis under discussion may contend that words denote the same thing but they mean different things.$asataiva tu bhedānāṃ sarveṣām upasaṃgrahaḥ#All kinds of difference are included under the non-existence of things; as is clear from the fact that there is no difference between the two cases.$te kṣatriyādibhir vācyā vācyā vā sarvanāmabhiḥ#They should be addressed by Kṣatriyas and the rest, or by pronouncing their full names.$yāntīvānyapadārthatvaṃ naño rūpāvikalpanāt#They become, as it were, other things, because of the non-discrimination of the form of the negative.$viśeṣasyāprayoge tu liṅgasaṃkhye na sidhyataḥ#If a particular word is not employed to convey the meaning of a word then it fails to convey the meaning of a word if its gender is not numerically identical with that of another word.$avarṣādiṣu dosaś ca hemanto nyāśrayo yataḥ#[] Hemanta_kala is beneficial in conditions like dryness of the skin, emaciation of the body and diseases caused due to accumulation of dosha. It is also beneficial in conditions like dryness of the skin, emaciation of the body and diseases caused due to improper administration of purgative and emetic therapies.$ākṛtiḥ sarvaśabdānāṃ yadā vācyā pratīyate#When the configuration of all words is apprehended by their denotative word,$

pasāda oajo madhuratā samatāsukhumālatā silesodāratā kanti atythavyatti samādhayo gurañehi tehi sampanno bandho kavi manoharo sampādayati satūnaṃ kittiṃ accantanimmalaṃ prasāda oajo madhuratā samatā sukumāratā śleṣa udāratā kāntiarthavyaktisamādhayaḥ guṇairetaihi sampannp bandhaḥ kavimanorathaḥ sampādayati karttṛṇāṃ kirtimatyantanirmalām adūrāhitasambandhasubhagāyā padāvalī suppasiddhābhidheyyā yaṃ pasādaṃ janaye yathā adūrāhitasambandhasubhagā yā padāvalī suprasiddhābhiveyā ca prasādaṃ janayadyathā alaṃkarontāvadanaṃ muninodhararaṃsiyo sobhante rūṇaraṃsīva sampatantāmbuj dare alaṃkurvanto vadanaṃ muneradhararaśmayaḥ śobhanterūrañaraśmayasva sampatantombujodarāt$placidity, nutritive essence, sweetness, evenness, and a good sense of modesty. morality, generosity, beauty, attainment of extreme maturity, concentrations, Endowed with these good qualities, this kinsman is a delight to poets. His fame will spread to the ends of the earth and be spotless in its splendour. Lucidity, vivacity, sweetness, evenness, delicacy, include the mental factors, I definitely disagree. Actually, the meaning of 'basis' (iisraya) inthis passage becomes clear from the fourth and the fifth reason. According to the fourthreason, the six traditional vijfiiinas (i.e., the pravrttivijnanas) cannot be accepted as thevijnana that appropriates the ' basis' because each of them has its own, limited basis (i.e., therespective sense organ), to the effect that only that ' basis' based ( sense organ) on which a Śleṣa and udāratā [udāra]. Kānti, artha, vyakti and samādhi. A poet's longing is bound to prosperity by these good qualities. 541 bhāva-sadbhāva-kalpanävantah.* It is noteworthy that the Sautrāntīkas are not mentioned It brings about extremely spotless fame for those who perform it. A series of words, pleasing on account of their long-continued sequence of meaning, is a source of delight to the listener. The well-accomplished sayings That give rise to confidence. The series of words which are not far removed from each other, and which are easy to understand by their relation to one another, constitute the Chain of Words. This is what is called the Chain of Words. It consists of such words as have been already arranged in a certain order of sequence; e. g., How does a well-known course of action Generate faith? Ornament the mouth of the Sage with rays from his belly. Like the rays of the sun, they shine in the lotus ponds that are falling. The beams of the sages lips ornamented his face. Your thighs shine like the rays of the rising sun. They're falling from the center of the lotus.

pasāda oajo madhuratā samatāsukhumālatā#placidity, nutritive essence, sweetness, evenness, and a good sense of modesty.$silesodāratā kanti atythavyatti samādhayo#morality, generosity, beauty, attainment of extreme maturity, concentrations,$gurañehi tehi sampanno bandho kavi manoharo#Endowed with these good qualities, this kinsman is a delight to poets.$sampādayati satūnaṃ kittiṃ accantanimmalaṃ#His fame will spread to the ends of the earth and be spotless in its splendour.$prasāda oajo madhuratā samatā sukumāratā#Lucidity, vivacity, sweetness, evenness, delicacy,$śleṣa udāratā kāntiarthavyaktisamādhayaḥ#Śleṣa and udāratā [udāra]. Kānti, artha, vyakti and samādhi.$guṇairetaihi sampannp bandhaḥ kavimanorathaḥ#A poet's longing is bound to prosperity by these good qualities.$sampādayati karttṛṇāṃ kirtimatyantanirmalām#It brings about extremely spotless fame for those who perform it.$adūrāhitasambandhasubhagāyā padāvalī#A series of words, pleasing on account of their long-continued sequence of meaning, is a source of delight to the listener.$suppasiddhābhidheyyā yaṃ pasādaṃ janaye yathā#The well-accomplished sayings That give rise to confidence.$adūrāhitasambandhasubhagā yā padāvalī#The series of words which are not far removed from each other, and which are easy to understand by their relation to one another, constitute the Chain of Words. This is what is called the Chain of Words. It consists of such words as have been already arranged in a certain order of sequence; e. g.,$suprasiddhābhiveyā ca prasādaṃ janayadyathā#How does a well-known course of action Generate faith?$alaṃkarontāvadanaṃ muninodhararaṃsiyo#Ornament the mouth of the Sage with rays from his belly.$sobhante rūṇaraṃsīva sampatantāmbuj dare#Like the rays of the sun, they shine in the lotus ponds that are falling.$alaṃkurvanto vadanaṃ muneradhararaśmayaḥ#The beams of the sages lips ornamented his face.$śobhanterūrañaraśmayasva sampatantombujodarāt#Your thighs shine like the rays of the rising sun. They're falling from the center of the lotus.$

āruhya gatavān iti prātaś ca pāṇḍyamathurām āścaryaśataśālinīm prāyaṃ pūritasarvecchāṃ cintāmaṇiśilām iva tasyām adhyāsi bhinnābha ratnapañjarasaṃkulam agastyapītapānīya sāgarākāram āpaṇam tatrālaṃkāram ādāya dvāv upāgamatāṃ narau tasya caiktaraḥ kretā vikretānyataras tayoḥ tau taṃ vāṇijam abrūtāṃ ratnatattvavidā tvayā ucitaṃ bhūṣaṇasyāsya mūlyam ākhyāyatām iti$Mounting upon it, he went away;this is what is meant by the phrase he mounted upon it and went away. The meaning thus is as follows:Having mounted upon the chariot, he went away;i. e., having ascended the chariot, he went away along And in the morning they will go to Pāñcimatathurā. It was full of hundreds of marvels. Almost all her wishes were granted. It was like a wish-fulfilling gem on a slab of rock. There she sat, shining brilliantly, like the goddess of royalty herself. There were cages made out of jewels. Agastya drank the water. and that which looks like the sea is called ápaṇa. There she took her ornaments, and with them she went into the city of Lāsavatī to fetch alms. Two men approached. des Gegenstandsbewußtseins, sondern auch der der Wahrheitdieses Gegenstandsbewußtseins enthalten ist. Von hierher kannKumärila schließlich in der B~haGikäim Sinne einer vollständigenEinschmelzung des evidenztheoretischen Aspektes in den funktionalen sagen, die Erkenntnis erzeuge a u s si c h sowohl die Gewißheitüber denGegenstandalsauchüberihre eigene Maßgeblichk e i t (prämänyärthaviniicitih, TS 2850). Kurz gesagt : Erkenntnistritt u n m i t t e l b a r immer als w a h r e Erkenntnis auf. And the purchaser of that shall be one who has manufactured it. Either of them shall sell. They said to the merchant, Your Majesty, we have heard that you are a merchant in the city of Ujjayinī. You should explain this to us. The merchant replied, I am a merchant in the city of Ujjayinī, and I have heard that you are a merchant in Ujj (01'Way), the Mahayana. You are the one who knows the nature of jewels. It is fitting for this ornament. Tell me the price.

āruhya gatavān iti#Mounting upon it, he went away;this is what is meant by the phrase he mounted upon it and went away. The meaning thus is as follows:Having mounted upon the chariot, he went away;i. e., having ascended the chariot, he went away along$prātaś ca pāṇḍyamathurām#And in the morning they will go to Pāñcimatathurā.$āścaryaśataśālinīm#It was full of hundreds of marvels.$prāyaṃ pūritasarvecchāṃ#Almost all her wishes were granted.$cintāmaṇiśilām iva#It was like a wish-fulfilling gem on a slab of rock.$tasyām adhyāsi bhinnābha#There she sat, shining brilliantly, like the goddess of royalty herself.$ratnapañjarasaṃkulam#There were cages made out of jewels.$agastyapītapānīya#Agastya drank the water.$sāgarākāram āpaṇam#and that which looks like the sea is called ápaṇa.$tatrālaṃkāram ādāya#There she took her ornaments, and with them she went into the city of Lāsavatī to fetch alms.$dvāv upāgamatāṃ narau#Two men approached.$tasya caiktaraḥ kretā#And the purchaser of that shall be one who has manufactured it.$vikretānyataras tayoḥ#Either of them shall sell.$tau taṃ vāṇijam abrūtāṃ#They said to the merchant, Your Majesty, we have heard that you are a merchant in the city of Ujjayinī. You should explain this to us. The merchant replied, I am a merchant in the city of Ujjayinī, and I have heard that you are a merchant in Ujj$ratnatattvavidā tvayā#You are the one who knows the nature of jewels.$ucitaṃ bhūṣaṇasyāsya#It is fitting for this ornament.$mūlyam ākhyāyatām iti#Tell me the price.$

tatheti pariṇinye tāṃ gāndharvavidinā tadā atiṣṭhadatha tatraiva divyaṃ bhogamavāpya saḥ svapauruṣaphalarddhyeva priyayā saṃgatastayā atrāntare prabuddhā sā rājaputrī niśākṣaye bhartāraṃ tamapaśyantī viṣādaṃ sahasāgamat utthāya cāntikaṃ mātuḥ praskhaladbhiḥ padairyayau vihvalā saṃgaladvāṣpataraṅgitavilocanā sa patirme gataḥ kvāpi rātrāviti ca mātaram ātmāparādhasabhayā sānutāpā ca sābhyadhāt tatastanmātari snehātsaṃbhrāntāyāṃ krameṇa tat buddhvā rājāpi tatraitya paramākulatāmagāt jāne śmaśānabāhyaṃ taṃ gato sau devatāgṛham ityukte rājasutayā rājā tatra svayaṃ yayau tatra vidyādharīvidyāprabhāveṇa tirohitam vicintyāpi na lebhe taṃ sa kṣitīśo vidūṣakam tato rājñi parāvṛtte nirāśāṃ tāṃ nṛpātmajām$Saying, Be it so, he then married her to one who knew the music of the Gandharvas. Having obtained divine objects of pleasure, he remained there. He was joined to his beloved, as if by the magic power of the fruit of his own manliness. Meanwhile, at the end of the night, the princess woke up. Unable to see her husband, she was suddenly overcome by grief. He got up and went to his mother, with faltering steps. She was distracted and her eyes brimmed with tears. She told her mother, My husband has gone away somewhere in the night. She was afraid and remorseful because of the crime she had committed. Gradually the childs mother became frightened out of affection for him. And when the king heard of it, he came and became exceedingly agitated. I think he has gone outside the cemetery to the house of a goddess. When the princess had said this, the king himself went there. There it disappeared through the power of the vidyādharas spell. But the king could not find Vidūṣaka, though he searched for him. The queen was overcome with despair and the kings daughter gave up all hope.

tatheti pariṇinye tāṃ gāndharvavidinā tadā#Saying, Be it so, he then married her to one who knew the music of the Gandharvas.$atiṣṭhadatha tatraiva divyaṃ bhogamavāpya saḥ#Having obtained divine objects of pleasure, he remained there.$svapauruṣaphalarddhyeva priyayā saṃgatastayā#He was joined to his beloved, as if by the magic power of the fruit of his own manliness.$atrāntare prabuddhā sā rājaputrī niśākṣaye#Meanwhile, at the end of the night, the princess woke up.$bhartāraṃ tamapaśyantī viṣādaṃ sahasāgamat#Unable to see her husband, she was suddenly overcome by grief.$utthāya cāntikaṃ mātuḥ praskhaladbhiḥ padairyayau#He got up and went to his mother, with faltering steps.$vihvalā saṃgaladvāṣpataraṅgitavilocanā#She was distracted and her eyes brimmed with tears.$sa patirme gataḥ kvāpi rātrāviti ca mātaram#She told her mother, My husband has gone away somewhere in the night.$ātmāparādhasabhayā sānutāpā ca sābhyadhāt#She was afraid and remorseful because of the crime she had committed.$tatastanmātari snehātsaṃbhrāntāyāṃ krameṇa tat#Gradually the childs mother became frightened out of affection for him.$buddhvā rājāpi tatraitya paramākulatāmagāt#And when the king heard of it, he came and became exceedingly agitated.$jāne śmaśānabāhyaṃ taṃ gato sau devatāgṛham#I think he has gone outside the cemetery to the house of a goddess.$ityukte rājasutayā rājā tatra svayaṃ yayau#When the princess had said this, the king himself went there.$tatra vidyādharīvidyāprabhāveṇa tirohitam#There it disappeared through the power of the vidyādharas spell.$vicintyāpi na lebhe taṃ sa kṣitīśo vidūṣakam#But the king could not find Vidūṣaka, though he searched for him.$tato rājñi parāvṛtte nirāśāṃ tāṃ nṛpātmajām#The queen was overcome with despair and the kings daughter gave up all hope.$

avaśyaṃ mūrghniṃ kīlaṃ me roṣayiṣyati rākṣasaḥ māsma sīmantinī kācidbhevatsā bhuvanatraye yā sāpatnyena duḥkhena pīḍyamānā hi jīvati sarveṣāmeva duḥkhānāṃ mahaccedaṃ na saṃśayaḥ sāmānyadravyabhogādi niṣṭhā caivāparā bhavet evaṃ sā bahu saṃcintya bhartāraṃ vākyamabravīt madīyā mama bhakṣyārthaṃ tvayānītā sulocanā taṃ vipramānayiṣyāmi bhakṣyārthaṃ tava suvrata tataḥ sa rākṣasaḥ prāha gacchagaccheti satvaram sṛkkiṇī sravate tyarthaṃ tasya bhakṣaṇakāmyayā$The rakshasa will certainly enrage my needle, which is like a nail on the crown of my head. While he was saying this, the lord of the rakshasas summoned all the rakshasas who resided in the inner quarters and asked them, O unblemished one! What do you have to do with me? I Let no one in the three worlds be a mother to us. Sadasadātmakam—‘Existent because cognisable by means of the Vedic texts, and non-existent, because uncognisable by the ordinary means of perception’.(Medhātithi, Govinda and Kullūka);—‘real, in the shape of the cause, and unreal, in the form of the Products’: (Nandana.) She lives on because she is oppressed by the miseries of her co-wife. There is no doubt that this is the greatest of all miseries. The possession of common properties, etc., also would be another matter. Having thought a lot, she spoke these words to her husband. The one with the beautiful eyes belongs to me and you brought her here so that I could eat her. O one who is excellent in vows! I will bring the brahmana here, so that he can be eaten by you. At this, the rakshasa said, Go. Go quickly. In a desire to devour it, there flowed from the banks of the river a tortoise-shell.

avaśyaṃ mūrghniṃ kīlaṃ me roṣayiṣyati rākṣasaḥ#The rakshasa will certainly enrage my needle, which is like a nail on the crown of my head. While he was saying this, the lord of the rakshasas summoned all the rakshasas who resided in the inner quarters and asked them, O unblemished one! What do you have to do with me? I$māsma sīmantinī kācidbhevatsā bhuvanatraye#Let no one in the three worlds be a mother to us.$yā sāpatnyena duḥkhena pīḍyamānā hi jīvati#She lives on because she is oppressed by the miseries of her co-wife.$sarveṣāmeva duḥkhānāṃ mahaccedaṃ na saṃśayaḥ#There is no doubt that this is the greatest of all miseries.$sāmānyadravyabhogādi niṣṭhā caivāparā bhavet#The possession of common properties, etc., also would be another matter.$evaṃ sā bahu saṃcintya bhartāraṃ vākyamabravīt#Having thought a lot, she spoke these words to her husband.$madīyā mama bhakṣyārthaṃ tvayānītā sulocanā#The one with the beautiful eyes belongs to me and you brought her here so that I could eat her.$taṃ vipramānayiṣyāmi bhakṣyārthaṃ tava suvrata#O one who is excellent in vows! I will bring the brahmana here, so that he can be eaten by you.$tataḥ sa rākṣasaḥ prāha gacchagaccheti satvaram#At this, the rakshasa said, Go. Go quickly.$sṛkkiṇī sravate tyarthaṃ tasya bhakṣaṇakāmyayā#In a desire to devour it, there flowed from the banks of the river a tortoise-shell.$

pūrṇṇa yo dadyā ācārya koṭikoṭiji dehe śivapuṣpe ca dviguṇaṃ gandhasaṃyuktaṃ dhūpenaiva caturguṇam gandhauṣpamalābhena i nyo hṛdaya māṃ ṣṭhi pivamantrapadecchayā sa taṃ sunirmalaṃ yojayet tatra m ātmānaṃ tantunā saha yogavit lam pibet mantra prāṇāptikeṣu nādāśati brahmahatyāsahasrāṇi hayamedhaśatāni ca pāpenanyāsakṛ$O teacher! If a person fulfills the sacrifices and gives away what has been obtained, he obtains an eternal worlds for all beings. The officiating priest replied, O immensely fortunate one! O immensely fortunate one! O immensely fortunate one! O immensely fortunate one! O im Koṭikoṭīvijideha and Śivapuṣpa. Double that with incense and four times that with incense. (verses 8.118-123)See Comparative notes for Verse 8.118.This verse is quoted in Mitākṣarā (2.26), as laying down the forms of ‘death,’ which means ‘corporal punishment;’ Bālambhaṭṭī adds that ‘vrajet’ means ‘should go away from home or from the city’;—in Vivādaratnākara (p.630), which explains ‘akṣataḥ’ as ‘without corporal suffering’;—in Vīramitrodaya (Rājanīti, p.293), as laying down the spots of the body where corporal punishment is to be inflicted upon all offenders, except the Brāhmaṇa;—and in Parāśaramādhava (Ācāra, p.399 and Vyavahāra, p.155), as laying down the ten forms of corporal punishment.(verses 8.124-125) 'Gandhâushpamalamâbhena,'&c., refers to the fragrance of flowers. 802);—and in Nṛsiṃhaprasāda (Śrāddha, p.15a).(verses 5.111-112)See Comparative notes for Verse 5.111. another one, me, heart. He desires to recite the words of the mantra sthīṃ pīva. It is utterly stainless. The knower of yoga should join the atman with the thread. The patient should be made to drink a continuous quantity of this medicated Ghrita with the admixture of milk and clarified butter. Mantras. Counsel. Consulting with the Teacher. Such is the meaning of the term mantra, counsel; i. e., what is contained in the mantra-texts. Or, it may be taken as referring to all kinds of mantras One does not give up on the Prāṇāptiyakas. I have killed thousands of brahmanas and performed hundreds of horse sacrifices. The man who commits the sin of depositing a deposit with his own hand, does not become free from guilt even when entrusted with the property of another person.

pūrṇṇa yo dadyā ācārya#O teacher! If a person fulfills the sacrifices and gives away what has been obtained, he obtains an eternal worlds for all beings. The officiating priest replied, O immensely fortunate one! O immensely fortunate one! O immensely fortunate one! O immensely fortunate one! O im$koṭikoṭiji dehe śivapuṣpe ca#Koṭikoṭīvijideha and Śivapuṣpa.$dviguṇaṃ gandhasaṃyuktaṃ dhūpenaiva caturguṇam#Double that with incense and four times that with incense.$gandhauṣpamalābhena i#'Gandhâushpamalamâbhena,'&c., refers to the fragrance of flowers.$nyo hṛdaya māṃ#another one, me, heart.$ṣṭhi pivamantrapadecchayā sa#He desires to recite the words of the mantra sthīṃ pīva.$taṃ sunirmalaṃ#It is utterly stainless.$yojayet tatra m ātmānaṃ tantunā saha yogavit#The knower of yoga should join the atman with the thread.$lam pibet#The patient should be made to drink a continuous quantity of this medicated Ghrita with the admixture of milk and clarified butter.$mantra#Mantras. Counsel. Consulting with the Teacher. Such is the meaning of the term mantra, counsel; i. e., what is contained in the mantra-texts. Or, it may be taken as referring to all kinds of mantras$prāṇāptikeṣu nādāśati#One does not give up on the Prāṇāptiyakas.$brahmahatyāsahasrāṇi hayamedhaśatāni ca#I have killed thousands of brahmanas and performed hundreds of horse sacrifices.$pāpenanyāsakṛ#The man who commits the sin of depositing a deposit with his own hand, does not become free from guilt even when entrusted with the property of another person.$

amitrān bhūyasaḥ paśyan durvivaktā sma tāṃ vaset yāṃ ca rātrim abhidrugdho yāṃ ca mitre priye mṛte sarvasvena ca yo hīno durvivaktā tu tāṃ vaset mattaḥ śreyān aṅgirā vai sudhanvā tvad virocana mātāsya śreyasī mātus tasmāt tvaṃ tena vai jitaḥ sudhanvan punar icchāmi tvayā dattaṃ virocanam yad dharmam avṛṇīthās tvaṃ na kāmād anṛtaṃ vadīḥ punar dadāmi te tasmāt putraṃ prahrāda durlabham eṣa prahrāda putras te mayā datto virocanaḥ pādaprakṣālanaṃ kuryāt kumāryāḥ saṃnidhau mama tasmād rājendra bhūmyarthe nānṛtaṃ vaktum arhasi mā gamaḥ sasutāmātyo tyayaṃ putrān anubhraman yaṃ tu rakṣitum icchanti buddhyā saṃvibhajanti tam$If one sees that there are many enemies, one will dwell in that state. One who speaks badly spends a long time in that state. The night he was attacked, And the one when his dear friend died, One who speaks badly, but is deprived of all his possessions, will have to dwell in that state. O Virochana! Angiras and Sudhanva are superior to me. His mother is superior to your mother and that is the reason you have been won over by him. O Sudhanvan! But I again wish that you should give me back Virochana. You have acted in accordance with dharma and have never uttered a falsehood out of desire. O Prahlada! Therefore, I will give you this son, one that is extremely difficult to obtain. O Prahlada! I am giving this Virochana, your son, to you. One should wash the feet of a virgin girl In my presence. O Indra among kings! Therefore, you should not utter a falsehood for the sake of land. See Comparative notes for Verse 8.105.Kūṣmaṇḍaiḥ’—i.e ., Vājasaneya Saṃhitā, 20.14-16, or Taittirīya Āraṇyaka, 10.3-5. Do not go with your sons and advisers, forsaking your wanderings and your sons. When they wish to protect someone, they use their intelligence to give him a share.

amitrān bhūyasaḥ paśyan durvivaktā sma tāṃ vaset#If one sees that there are many enemies, one will dwell in that state. One who speaks badly spends a long time in that state.$yāṃ ca rātrim abhidrugdho yāṃ ca mitre priye mṛte#The night he was attacked, And the one when his dear friend died,$sarvasvena ca yo hīno durvivaktā tu tāṃ vaset#One who speaks badly, but is deprived of all his possessions, will have to dwell in that state.$mattaḥ śreyān aṅgirā vai sudhanvā tvad virocana#O Virochana! Angiras and Sudhanva are superior to me.$mātāsya śreyasī mātus tasmāt tvaṃ tena vai jitaḥ#His mother is superior to your mother and that is the reason you have been won over by him.$sudhanvan punar icchāmi tvayā dattaṃ virocanam#O Sudhanvan! But I again wish that you should give me back Virochana.$yad dharmam avṛṇīthās tvaṃ na kāmād anṛtaṃ vadīḥ#You have acted in accordance with dharma and have never uttered a falsehood out of desire.$punar dadāmi te tasmāt putraṃ prahrāda durlabham#O Prahlada! Therefore, I will give you this son, one that is extremely difficult to obtain.$eṣa prahrāda putras te mayā datto virocanaḥ#O Prahlada! I am giving this Virochana, your son, to you.$pādaprakṣālanaṃ kuryāt kumāryāḥ saṃnidhau mama#One should wash the feet of a virgin girl In my presence.$tasmād rājendra bhūmyarthe nānṛtaṃ vaktum arhasi#O Indra among kings! Therefore, you should not utter a falsehood for the sake of land.$mā gamaḥ sasutāmātyo tyayaṃ putrān anubhraman#Do not go with your sons and advisers, forsaking your wanderings and your sons.$yaṃ tu rakṣitum icchanti buddhyā saṃvibhajanti tam#When they wish to protect someone, they use their intelligence to give him a share.$

priyaprāyā vṛttir vinayamadhuro vāci niyamaḥ prakṛtyā kalyāṇī matir anavagītaḥ paricayaḥ puro vā paścād vā tad idam aviparyāsitarasaṃ rahasyaṃ sādhūnām anupadi viśuddhaṃ vijayate nindantu nītinipuṇā yadi vā stuvantu lakṣmīḥ parāpatatu gacchatu vā yatheṣṭam adyaiva vā maraṇam astu yugāntare vā nyāyyāt pathaḥ pravicalanti padaṃ na dhīrāḥ bhartṛhareḥ nītiśataka nirmalānāṃ kuto randhraṃ kathaṃcid apavidhyate vidhīyate guṇair eva tac ca muktāmaṇer iva tryambakasya yadā kiṃcijjño haṃ gaja iva madāndhaḥ samabhavaṃ tadā sarvajño smīty abhavad avaliptaṃ mama manaḥ$His behaviour is generally pleasant, his words are modest and sweet, his mind is naturally good, and his acquaintance is never lacking in wisdom. Whether before or after, this mystery of the good, which is free from erroneous inversion and in which there is no doubt, triumphs supremely. Let those who are accomplished in the use of good policy criticize her, or praise her, or let Lakshmi flee, or go wherever she wants. Whether death is today, or if it occurs at the end of a yuga, those who are patient do not deviate from the path of virtue. Lord Hari's One Hundred Names of the Man From Behind The Scenes 17. hune).V 123; M I 305; 307; A I 266; 295; cp. also DN 111 89 (asmim How can the holes of those who are free from impurities be pierced? It is created by its own qualities, just as a pearl is created by the qualities of a gem. According to Tryambaka. When I became slightly wise, like an elephant blinded by mada, my mind became arrogant with the belief that I was all-knowing.

priyaprāyā vṛttir vinayamadhuro vāci niyamaḥ prakṛtyā kalyāṇī matir anavagītaḥ paricayaḥ#His behaviour is generally pleasant, his words are modest and sweet, his mind is naturally good, and his acquaintance is never lacking in wisdom.$puro vā paścād vā tad idam aviparyāsitarasaṃ rahasyaṃ sādhūnām anupadi viśuddhaṃ vijayate#Whether before or after, this mystery of the good, which is free from erroneous inversion and in which there is no doubt, triumphs supremely.$nindantu nītinipuṇā yadi vā stuvantu lakṣmīḥ parāpatatu gacchatu vā yatheṣṭam#Let those who are accomplished in the use of good policy criticize her, or praise her, or let Lakshmi flee, or go wherever she wants.$adyaiva vā maraṇam astu yugāntare vā nyāyyāt pathaḥ pravicalanti padaṃ na dhīrāḥ#Whether death is today, or if it occurs at the end of a yuga, those who are patient do not deviate from the path of virtue.$bhartṛhareḥ nītiśataka#Lord Hari's One Hundred Names of the Man From Behind The Scenes$nirmalānāṃ kuto randhraṃ kathaṃcid apavidhyate#How can the holes of those who are free from impurities be pierced?$vidhīyate guṇair eva tac ca muktāmaṇer iva#It is created by its own qualities, just as a pearl is created by the qualities of a gem.$tryambakasya#According to Tryambaka.$yadā kiṃcijjño haṃ gaja iva madāndhaḥ samabhavaṃ tadā sarvajño smīty abhavad avaliptaṃ mama manaḥ#When I became slightly wise, like an elephant blinded by mada, my mind became arrogant with the belief that I was all-knowing.$

vantyāste bhavaḥ kila tayā sadā ramati saḥ tadvīryādhāṭakādibhiḥ ḥ nadī tadantagā tatra śuṣmatyapyagnivāyubhiḥ yannadīvāripānena adholokeṣu saṃsthitāḥ madoddhatā narānāryaḥ krīḍanti suciraṃ sadā tadadhastācca sutale pratimanvantareṣvapi nāmarūpavibhedena prahlādaḥ sānugo vasat vaivasvatāntare viṣṇorvāmanāya padatrayam yācamānāya putrāya kaśyapasya mahātmanaḥ balirvirocanasuto dadau lokatrayaṃ vibhuḥ sopīndrāya padasthāya tasmādādāya dattavān lokatrayaṃ hi devānāmanujo vaṭurūpadṛk payovrataprabhāvenyaivāvirbhūtaḥ sa kaśyapāt indra pravāsataḥ khinnamātṛtuṣṭyai jagatpatiḥ baliṃ virocanasutaṃ mahābhāgavatottamam sthāpayāmāsa talloke svayaṃ tadvārapālakaḥ babhūva vāmanaḥ sarve svarūpāmarasevitaḥ$It is said that they were born from the wombs of ascetic women. Always delights in her, Because of her semen, animation, and so on. The river that flows to its extreme is dried up by the fire and the wind there. Those who remain in the lower worlds drink the waters of the rivers. The noble ones are intoxicated by liquor and spend a long time in sporting with men. Below that lies the Sutala, during the Manvantaras. Prahlāda stayed there with his followers by change of name and form. In the Vaivasvata manvantara Viṣṇu three steps to Vāmana. The great-souled Kashyapas son begged for it. The lord Bali, Virocanas son, gave him the three worlds. He took it from him and gave it to Upendra, who became established in his kingdom. He is the younger brother of the gods and has the form of a dwarf. He pervades the three worlds. It was through the power of his vow of milk that he arose from Kashyapa. The lord of the world was pleased with his mother, who was dejected at Indra having gone away. Bali was Virochanas son. He was supreme among those who were greatly devoted to the lord. The door-keeper himself installed it in that world. All of them assumed the forms of dwarves, worshipped by the immortals.

vantyāste bhavaḥ kila#It is said that they were born from the wombs of ascetic women.$tayā sadā ramati saḥ tadvīryādhāṭakādibhiḥ#Always delights in her, Because of her semen, animation, and so on.$ḥ nadī tadantagā tatra śuṣmatyapyagnivāyubhiḥ#The river that flows to its extreme is dried up by the fire and the wind there.$yannadīvāripānena adholokeṣu saṃsthitāḥ#Those who remain in the lower worlds drink the waters of the rivers.$madoddhatā narānāryaḥ krīḍanti suciraṃ sadā#The noble ones are intoxicated by liquor and spend a long time in sporting with men.$tadadhastācca sutale pratimanvantareṣvapi#Below that lies the Sutala, during the Manvantaras.$nāmarūpavibhedena prahlādaḥ sānugo vasat#Prahlāda stayed there with his followers by change of name and form.$vaivasvatāntare viṣṇorvāmanāya padatrayam#In the Vaivasvata manvantara Viṣṇu three steps to Vāmana.$yācamānāya putrāya kaśyapasya mahātmanaḥ#The great-souled Kashyapas son begged for it.$balirvirocanasuto dadau lokatrayaṃ vibhuḥ#The lord Bali, Virocanas son, gave him the three worlds.$sopīndrāya padasthāya tasmādādāya dattavān#He took it from him and gave it to Upendra, who became established in his kingdom.$lokatrayaṃ hi devānāmanujo vaṭurūpadṛk#He is the younger brother of the gods and has the form of a dwarf. He pervades the three worlds.$payovrataprabhāvenyaivāvirbhūtaḥ sa kaśyapāt#It was through the power of his vow of milk that he arose from Kashyapa.$indra pravāsataḥ khinnamātṛtuṣṭyai jagatpatiḥ#The lord of the world was pleased with his mother, who was dejected at Indra having gone away.$baliṃ virocanasutaṃ mahābhāgavatottamam#Bali was Virochanas son. He was supreme among those who were greatly devoted to the lord.$sthāpayāmāsa talloke svayaṃ tadvārapālakaḥ#The door-keeper himself installed it in that world.$babhūva vāmanaḥ sarve svarūpāmarasevitaḥ#All of them assumed the forms of dwarves, worshipped by the immortals.$

teṣu śaileṣu divyeṣu devadevasya śūlinaḥ asaṃkhyātāni divyāni vimānāni sahasraśaḥ eteṣāṃ śailamukhyānām antareṣu yathākramam santi caivāntaradroṇyaḥ sarāṃsyupavanāni ca vasanti devā munayaḥ siddhāś ca śivabhāvitāḥ kṛtavāsāḥ sapatnīkāḥ prasādātparameṣṭhinaḥ lakṣmyādyānāṃ bilvavane kakubhe kaśyapādayaḥ tathā tālavane proktam indropendroragātmanām uduṃbare kardamasya tathānyeṣāṃ mahātmanām vidyādharāṇāṃ siddhānāṃ puṇye tvāmravane śubhe nāgānāṃ siddhasaṃghānāṃ tathā niṃbavane sthitiḥ sūryasya kiṃśukavane tathā rudragaṇasya ca bījapūravane puṇye devācāryo vyavasthitaḥ kaumude tu vane viṣṇu pramukhānāṃ mahātmanām sthalapadmavanāntastha nyagrodhe śeṣabhoginaḥ$The god of the gods, the wielder of the trident, dwells in those celestial mountains. He possessed thousands of celestial vimanas that were capable of destroying large numbers of beings. In the intervening spaces between these principal mountains, in due order, There are interior hollows, lakes and groves. The gods, the sages and the Siddhas, sanctified by Shiva, reside there. With their wives, they obtained the garments through Parameshthis favours. tries to clarify the basic meaning of the term alayavijfiana in a chapter entitleda hermeneutical horizon for the comprehension of the phenomenological notion ofIVl1naI1a". In this connection, h e first comments o n the use of the word alaya i n the earlycanon. Thereafter, he discusses the criticism of S ravakayana interpretations of aZayain a doctrinal context) raised in Yogacara-Vijfianavada sources (especially in MSg In the case of Lakṣmī and others, Kaśyapa and others in the grove of bilva. So it is said in the Tālavana of the Indra, Upendra and serpent-spirits. O Udumbara! There were those of Kardama and other great-souled ones. The vidyadharas and the siddhas reside in that auspicious grove of mango trees. The nagas and large numbers of siddhas also reside in the grove of Nimba. of the Sun in the forest of Kiṃśuka, so also of the attendant of Rudra. (verse 7.100)This verse is quoted in Vīramitrodaya (Rājanīti, p.131). The preceptor of the gods resides in the sacred grove of Vijapura. The great-souled ones, with Vishnu at the forefront, reside in the grove known as Koumuda. On dry land, in the lotus-grove, In the banyan tree that bears the remains of an act of enjoyment,

teṣu śaileṣu divyeṣu devadevasya śūlinaḥ#The god of the gods, the wielder of the trident, dwells in those celestial mountains.$asaṃkhyātāni divyāni vimānāni sahasraśaḥ#He possessed thousands of celestial vimanas that were capable of destroying large numbers of beings.$eteṣāṃ śailamukhyānām antareṣu yathākramam#In the intervening spaces between these principal mountains, in due order,$santi caivāntaradroṇyaḥ sarāṃsyupavanāni ca#There are interior hollows, lakes and groves.$vasanti devā munayaḥ siddhāś ca śivabhāvitāḥ#The gods, the sages and the Siddhas, sanctified by Shiva, reside there.$kṛtavāsāḥ sapatnīkāḥ prasādātparameṣṭhinaḥ#With their wives, they obtained the garments through Parameshthis favours.$lakṣmyādyānāṃ bilvavane kakubhe kaśyapādayaḥ#In the case of Lakṣmī and others, Kaśyapa and others in the grove of bilva.$tathā tālavane proktam indropendroragātmanām#So it is said in the Tālavana of the Indra, Upendra and serpent-spirits.$uduṃbare kardamasya tathānyeṣāṃ mahātmanām#O Udumbara! There were those of Kardama and other great-souled ones.$vidyādharāṇāṃ siddhānāṃ puṇye tvāmravane śubhe#The vidyadharas and the siddhas reside in that auspicious grove of mango trees.$nāgānāṃ siddhasaṃghānāṃ tathā niṃbavane sthitiḥ#The nagas and large numbers of siddhas also reside in the grove of Nimba.$sūryasya kiṃśukavane tathā rudragaṇasya ca#of the Sun in the forest of Kiṃśuka, so also of the attendant of Rudra.$bījapūravane puṇye devācāryo vyavasthitaḥ#The preceptor of the gods resides in the sacred grove of Vijapura.$kaumude tu vane viṣṇu pramukhānāṃ mahātmanām#The great-souled ones, with Vishnu at the forefront, reside in the grove known as Koumuda.$sthalapadmavanāntastha nyagrodhe śeṣabhoginaḥ#On dry land, in the lotus-grove, In the banyan tree that bears the remains of an act of enjoyment,$

tair yuktaṃ ratham āsthāya prāyād rājā parāṅmukhaḥ etasminn antare śūrāḥ pāṇḍavānāṃ mahārathāḥ vavarṣuḥ śaravarṣāṇi rādheyaṃ prati bhārata sātyakiḥ pañcaviṃśatyā śikhaṇḍī navabhiḥ śaraiḥ avarṣatāṃ mahārāja rādheyaṃ śatrukarśanam śaineyaṃ tu tataḥ kruddhaḥ karṇaḥ pañcabhir āyasaiḥ vivyādha samare rājaṃs tribhiś cānyaiḥ śilīmukhaiḥ dakṣiṇaṃ tu bhujaṃ tasya tribhiḥ karṇo py avidhyata savyaṃ ṣoḍaśabhir bāṇair yantāraṃ cāsya saptabhiḥ sūtaputro nayat kṣipraṃ yamasya sadanaṃ prati apareṇātha bhallena dhanuś chittvā mahārathaḥ sāratheḥ saśirastrāṇaṃ śiraḥ kāyād apāharat hatāśvasūte tu rathe sthitaḥ sa śinipuṃgavaḥ$The king mounted a chariot that was yoked to those and departed, without retreating from the field of battle. At that time, the brave maharathas from the side of the Panchalas were skilled in fighting with elephants. O descendant of the Bharata lineage! They showered down arrows towards Radheya. Satyaki pierced him with twenty-five arrows and Shikhandi with nine. O great king! They brought down Radheya, the destroyer of enemies. Karna angrily struck Shinis descendant with five iron arrows. O king! In that encounter, he pierced him with three other arrows that had been sharpened on stone. Karna pierced his right arm with three arrows. qualification, limiting extrin-sic condition, 89, 90, 125,154, 229, 283upāya, means, “way”, 34, 37, 47, 48, 274, aiśānyām Pukkasī khyātā· agnau Savarī kīrtitā7 ||nairṛtye sthāpya Caṇḍālīm vāyave Dombinī sthitā || (10)indre Gauri yame Cauri Vetālī vāruṇadiśi ||kauvere Ghasmarī caiva adhastad Bhūcarī smṛtā || (11)ūrdhvam ca Khecarī proktā · utpattikramapakṣataḥ ||¹ A, B pañcamahābhūtam.firmed by T and K) 216, 119, 139, 140, n.282, 142, n.287, n.296, 200, 205, 210, 296, n.549, n.552, 303, n. He struck his left side with sixteen arrows and his charioteer with seven. The son of the suta will swiftly despatch them to Yamas abode. when the negative specification is added, it gives rise to the idea thatthat which existed previously does not exist now (and there is no self-contra-diction in this).}} With another broad-headed arrow, the maharatha severed his bow. He severed his charioteers head, with the helmet still on it, from his body. With his horses and charioteer slain, the bull among the Shini lineage remained stationed on his chariot.

tair yuktaṃ ratham āsthāya prāyād rājā parāṅmukhaḥ#The king mounted a chariot that was yoked to those and departed, without retreating from the field of battle.$etasminn antare śūrāḥ pāṇḍavānāṃ mahārathāḥ#At that time, the brave maharathas from the side of the Panchalas were skilled in fighting with elephants.$vavarṣuḥ śaravarṣāṇi rādheyaṃ prati bhārata#O descendant of the Bharata lineage! They showered down arrows towards Radheya.$sātyakiḥ pañcaviṃśatyā śikhaṇḍī navabhiḥ śaraiḥ#Satyaki pierced him with twenty-five arrows and Shikhandi with nine.$avarṣatāṃ mahārāja rādheyaṃ śatrukarśanam#O great king! They brought down Radheya, the destroyer of enemies.$śaineyaṃ tu tataḥ kruddhaḥ karṇaḥ pañcabhir āyasaiḥ#Karna angrily struck Shinis descendant with five iron arrows.$vivyādha samare rājaṃs tribhiś cānyaiḥ śilīmukhaiḥ#O king! In that encounter, he pierced him with three other arrows that had been sharpened on stone.$dakṣiṇaṃ tu bhujaṃ tasya tribhiḥ karṇo py avidhyata#Karna pierced his right arm with three arrows.$savyaṃ ṣoḍaśabhir bāṇair yantāraṃ cāsya saptabhiḥ#He struck his left side with sixteen arrows and his charioteer with seven.$sūtaputro nayat kṣipraṃ yamasya sadanaṃ prati#The son of the suta will swiftly despatch them to Yamas abode.$apareṇātha bhallena dhanuś chittvā mahārathaḥ#With another broad-headed arrow, the maharatha severed his bow.$sāratheḥ saśirastrāṇaṃ śiraḥ kāyād apāharat#He severed his charioteers head, with the helmet still on it, from his body.$hatāśvasūte tu rathe sthitaḥ sa śinipuṃgavaḥ#With his horses and charioteer slain, the bull among the Shini lineage remained stationed on his chariot.$

varṣāṇāṃ ca nadīnāṃ ca tadbhedānāṃ ca sarvaśaḥ dvīpabhedasahasrāṇā mantarbhāvaśca saptasu vistarānmaṇḍalaṃ caiva jaṃbūdvīpasamudrayoḥ pramāṇaṃ yojanāgreṇa kīrtyante parvataiḥ saha himavānhemakūṭaśca niṣadho merureva ca nīlaḥ śvetaśca śṛṅgī ca kīrtyante sapta parvatāḥ teṣāmantaraviṣkaṃbhā ucchrāyāyāmavistarāḥ kīrtyante yojanāgreṇa ye ca tatra nivāsinaḥ bhāratādīni varṣāṇi nadībhiḥ parvataistathā bhūtaiścopaniviṣṭāni gatimadbhirdhuvai stathā jaṃbūdvīpādayo dvīpāḥ samudraiḥ saptabhirvṛtāḥ tataḥ svarṇamayī bhūmirlokālokaśca kīrtyate sapramāṇā ime lokāḥ saptadvīpā ca medinī rūpādayaḥ prakīrtyante karaṇātprākṛtaiḥ saha$The varshas, the rivers and all the places that produce them yield different kinds of rains. . There are thousands of subdivisions of the continents, Including the seven that contain the mantras. The size of the continent from Jambudvīpa to the ocean is equal to that of the continent at the time of the dissolution of the world. Along with the mountains, their dimensions have been recounted as having been one yojana in expanse. Himālaya, Hemakūṭa, Niṣadha, Meru, Nila, Shveta and Shringithese seven mountains have been recounted. The inter-spaces between them should be of the length of a vishkabha and their width should be equal to that of the aratni. Those who reside there are described as ranging from one yojana to another. Bharata and the other varshas are full of rivers and mountains. They are inhabited by the bhutas and there is no doubt that they have an end because of the water. There are Jambudvipa and the other dvipas, surrounded by seven oceans. The region that is beyond these is known as golden and is known as Lokaloka. These seven worlds and the earth with its seven continents are his measurements. Colour and other qualities are said to be included in the organs, together with those of Prakriti.

varṣāṇāṃ ca nadīnāṃ ca tadbhedānāṃ ca sarvaśaḥ#The varshas, the rivers and all the places that produce them yield different kinds of rains.$dvīpabhedasahasrāṇā mantarbhāvaśca saptasu#. There are thousands of subdivisions of the continents, Including the seven that contain the mantras.$vistarānmaṇḍalaṃ caiva jaṃbūdvīpasamudrayoḥ#The size of the continent from Jambudvīpa to the ocean is equal to that of the continent at the time of the dissolution of the world.$pramāṇaṃ yojanāgreṇa kīrtyante parvataiḥ saha#Along with the mountains, their dimensions have been recounted as having been one yojana in expanse.$himavānhemakūṭaśca niṣadho merureva ca#Himālaya, Hemakūṭa, Niṣadha, Meru,$nīlaḥ śvetaśca śṛṅgī ca kīrtyante sapta parvatāḥ#Nila, Shveta and Shringithese seven mountains have been recounted.$teṣāmantaraviṣkaṃbhā ucchrāyāyāmavistarāḥ#The inter-spaces between them should be of the length of a vishkabha and their width should be equal to that of the aratni.$kīrtyante yojanāgreṇa ye ca tatra nivāsinaḥ#Those who reside there are described as ranging from one yojana to another.$bhāratādīni varṣāṇi nadībhiḥ parvataistathā#Bharata and the other varshas are full of rivers and mountains.$bhūtaiścopaniviṣṭāni gatimadbhirdhuvai stathā#They are inhabited by the bhutas and there is no doubt that they have an end because of the water.$jaṃbūdvīpādayo dvīpāḥ samudraiḥ saptabhirvṛtāḥ#There are Jambudvipa and the other dvipas, surrounded by seven oceans.$tataḥ svarṇamayī bhūmirlokālokaśca kīrtyate#The region that is beyond these is known as golden and is known as Lokaloka.$sapramāṇā ime lokāḥ saptadvīpā ca medinī#These seven worlds and the earth with its seven continents are his measurements.$rūpādayaḥ prakīrtyante karaṇātprākṛtaiḥ saha#Colour and other qualities are said to be included in the organs, together with those of Prakriti.$

atanmaye tu kasmiṃścittatrasthe pratihanyate sthapuṭasparśavatsaṃvidvijātīyatayā sthite ataścakrārcanādyeṣu vijātīyamatanmayam naiva praveśayetsaṃvitsaṅkocananibandhanam yāvantyeva śarīrāṇi svāṅgavatsyuḥ sunirbharām ekāṃ saṃvidamāviśya cakre tāvanti pūjayet praviṣṭaścetpramādena saṅkocaṃ na vrajettataḥ prastutaṃ svasamācāraṃ tena sākaṃ samācaret$In the case of one who is not a Yogin, it may sometimes happen that while staying there, the breath-wind blows against him; but in the case of one who is not a Yogin, it may happen that while staying there, the breath-wind blows against him; and in the case of one who is not a Yogin, Consciousness remains in a heterogeneous state, like the tangible-object contact of an immobile object. Hence in the case of such acts as the worshipping of the cakra and the like, there is nothing incongruous in regard to heterogeneous things. He should not enter the cause of contraction in consciousness. (i/rom ida!?l [yod idCllJl? 1 /raidhä/uJ, am,)..247 As many as there are bodies That reside in ones own body, They will be able to bear the burden well. Having entered into one of these consciousnesses, as many circles should be worshipped. If he enters inadvertently, He should not close the door. He should carry on his business dealings with him;he should do all that he may be prompted to do, i. e., act up to what he has been asked to do; i. e., having recourse to the advice of such a person, he should try to bring him into contact with him.

atanmaye tu kasmiṃścittatrasthe pratihanyate#In the case of one who is not a Yogin, it may sometimes happen that while staying there, the breath-wind blows against him; but in the case of one who is not a Yogin, it may happen that while staying there, the breath-wind blows against him; and in the case of one who is not a Yogin,$sthapuṭasparśavatsaṃvidvijātīyatayā sthite#Consciousness remains in a heterogeneous state, like the tangible-object contact of an immobile object.$ataścakrārcanādyeṣu vijātīyamatanmayam#Hence in the case of such acts as the worshipping of the cakra and the like, there is nothing incongruous in regard to heterogeneous things.$naiva praveśayetsaṃvitsaṅkocananibandhanam#He should not enter the cause of contraction in consciousness.$yāvantyeva śarīrāṇi svāṅgavatsyuḥ sunirbharām#As many as there are bodies That reside in ones own body, They will be able to bear the burden well.$ekāṃ saṃvidamāviśya cakre tāvanti pūjayet#Having entered into one of these consciousnesses, as many circles should be worshipped.$praviṣṭaścetpramādena saṅkocaṃ na vrajettataḥ#If he enters inadvertently, He should not close the door.$prastutaṃ svasamācāraṃ tena sākaṃ samācaret#He should carry on his business dealings with him;he should do all that he may be prompted to do, i. e., act up to what he has been asked to do; i. e., having recourse to the advice of such a person, he should try to bring him into contact with him.$

anāthabālavṛddhāṃś ca puruṣān vā striyo pi vā duṣṭacorābhibhūtāṃś ca pālayed avanīpatiḥ anāthānāṃ ca nāthaḥ syād apitṝṇāṃ pitā nṛpaḥ mātā bhaved amātṝṇām agurūṇāṃ gurur bhavet agatīnāṃ gatī rājā nṛṇāṃ rājā parāyaṇam viśeṣataḥ parair duṣṭaiḥ parāmṛṣṭāṃ narottama striyaṃ sādhvīm anāthāṃ ca pālayet svasutām iva tvadgṛhe vasatiṃ rājann etāvatkālaparyayam adhikāṃ tvatsutāyāś ca paśya māṃ kīcakāhatām parokṣaṃ nābhijānāmi vigrahaṃ yuvayor aham arthatattvam avijñāya kiṃ nu syāt kuśalaṃ mama tasyās tat kṛpaṇaṃ śrutvā sairandhryāḥ paridevitam tatas tu sabhyā vijñāya kṛṣṇāṃ bhūyo bhyapūjayan sādhu sādhv iti cāpy āhuḥ kīcakaṃ ca vyagarhayan ke cit kṛṣṇāṃ praśaṃsanti ke cin nindanti kīcakam$And helpless, children, and the aged, whether men or women, The king should also protect those who are attacked by wicked thieves. He is the protector of those who are without protectors. The king is the father of the ancestors. She will be a mother to the ministers and a preceptor to the aged. 231, 261, 476; cpo aparalJlJa..vegetarianism 37.2.ve!u-tarur.za 8. The king is the refuge for those who do not have a refuge. The king is the supreme refuge for men. S. 81, 19 23 : In MSA III, 13 ist sumülam udagragotram in sumülavadagragotram zu korrigieren; vgl. Tib. (Sems-tsam Phi 4b8: rigs mchog... ni rtsa ba bzan po lta bu yin) und Chin. (T 1604, p. 595b10).S. 87, 8ff.: "Le Bodhisattva s'etablit (prati~fhä-) en s'appuyant(nisritya) sur Ie gotra, et il est capable (pratibala ... ) d'atteindrele supreme et parfait Eveil." Ru.s Paraphrase scheint auf DuTTsfehlerhaftem Text (BoBhD p. 1, 10-12: iha bodhisattvo gotrarp, O supreme among men! This is especially true of those who have been extremely oppressed by wicked enemies. He must protect a woman who is virtuous and one who is without a protector, as if she is his own daughter. O king! We have lived in your house for a long time. O Kichaka! Behold. I will be wounded more severely than your daughter. I do not know anything about the quarrel that occurred between you, when it was out of my sight. Without knowing the truth about artha, how can I ensure welfare? He heard Sairandhris piteous lamentations. On learning that she was Krishna, those who were in the assembly honoured her a lot. They censured Kichaka and applauded him. Some praised Krishna and others censured Kichaka.

anāthabālavṛddhāṃś ca puruṣān vā striyo pi vā#And helpless, children, and the aged, whether men or women,$duṣṭacorābhibhūtāṃś ca pālayed avanīpatiḥ#The king should also protect those who are attacked by wicked thieves.$anāthānāṃ ca nāthaḥ syād apitṝṇāṃ pitā nṛpaḥ#He is the protector of those who are without protectors. The king is the father of the ancestors.$mātā bhaved amātṝṇām agurūṇāṃ gurur bhavet#She will be a mother to the ministers and a preceptor to the aged.$agatīnāṃ gatī rājā nṛṇāṃ rājā parāyaṇam#The king is the refuge for those who do not have a refuge. The king is the supreme refuge for men.$viśeṣataḥ parair duṣṭaiḥ parāmṛṣṭāṃ narottama#O supreme among men! This is especially true of those who have been extremely oppressed by wicked enemies.$striyaṃ sādhvīm anāthāṃ ca pālayet svasutām iva#He must protect a woman who is virtuous and one who is without a protector, as if she is his own daughter.$tvadgṛhe vasatiṃ rājann etāvatkālaparyayam#O king! We have lived in your house for a long time.$adhikāṃ tvatsutāyāś ca paśya māṃ kīcakāhatām#O Kichaka! Behold. I will be wounded more severely than your daughter.$parokṣaṃ nābhijānāmi vigrahaṃ yuvayor aham#I do not know anything about the quarrel that occurred between you, when it was out of my sight.$arthatattvam avijñāya kiṃ nu syāt kuśalaṃ mama#Without knowing the truth about artha, how can I ensure welfare?$tasyās tat kṛpaṇaṃ śrutvā sairandhryāḥ paridevitam#He heard Sairandhris piteous lamentations.$tatas tu sabhyā vijñāya kṛṣṇāṃ bhūyo bhyapūjayan#On learning that she was Krishna, those who were in the assembly honoured her a lot.$sādhu sādhv iti cāpy āhuḥ kīcakaṃ ca vyagarhayan#They censured Kichaka and applauded him.$ke cit kṛṣṇāṃ praśaṃsanti ke cin nindanti kīcakam#Some praised Krishna and others censured Kichaka.$

maryādā saṃpadāṃ dhāma mūḍhatā vipadāmiva purā dasyupatirvīraḥ kopavyo gurupūjakaḥ aparityaktamaryādaḥ prāpa siddhimanuttamām rakṣitā nyastaśastrāṇāṃ dvijānāṃ yoṣitāṃ tathā niḥśeṣadānavasakhaḥ sa lebhe vipulaṃ yaśaḥ kopavyacaritam na tajjagati nāmāsti yadanākramyamāpadām śarīrarakṣā prathamaṃ tāsāṃ buddhiśca bheṣajam prāptajño dīrghadarśī ca dīrghasūkṣatraśca sānugāḥ bahuputrāḥ purā matsyā nyavasansalilāśaye srāvyamāṇo jale tatra dhīrvaraistajjighṛkṣayā dīrghadarśī parānūce gacchāmo mānasāntaram ityarthitau tena yadā tau vimohānna jagmatuḥ dīrghadarśī tadā pūrvaṃ svayaṃ prāyātsaraḥ param tataḥ srutajale dāśaiḥ kṛṣṭe matsyakadambake lalambe kṛtakaṃ dhāmni prāptajño mṛtavatsvayam$Boundaries are the abode of prosperity, just as stupidity is the abode of adversity. In earlier times, there was a brave lord of bandits. He was prone to anger and worshipped his seniors. He did not abandon his modesty and obtained supreme success. He protected brahmanas and women when they had cast aside their weapons. With all the danavas as his companions, he obtained great fame. acting out of anger; There is nothing in the world that cannot be assailed by misfortune. former action whose result has been consumed, and future things."b. Kośa, v. 25-26: Those who admit the existence of the present and a part of The first of these is protecting the body and intelligence is the medicine. Read: svalakṣaṇanairātmyam as per Ms.(36a.6) in place of svalakṣaṇam nairātmyam; Tib. rań gimtshan nid kyis bdag med pa (D247a.4).N40.5158III.8 b63 Read: parinişpannasya dharmasya in place of parinişpannam dharmam; Tib. yons su grub pa'ichos la (D247a.5). Prāptajña, Dīrghadarśin, and Dīrghasū kṣatra, together with their followers, In ancient times, the fish had many sons and lived in a body of water. Desiring to seize him, the brave ones dropped him into the water. The far-sighted one told the others, Let us go to Manasa. Being thus entreated by him, the two, through bewilderment, refused to go. Before this, the far-sighted one himself went to another lake. Then the fishermen dragged a cluster of fish out of the water. He who has gained knowledge himself, like one who is dead, suspends the creation in his own abode.

maryādā saṃpadāṃ dhāma mūḍhatā vipadāmiva#Boundaries are the abode of prosperity, just as stupidity is the abode of adversity.$purā dasyupatirvīraḥ kopavyo gurupūjakaḥ#In earlier times, there was a brave lord of bandits. He was prone to anger and worshipped his seniors.$aparityaktamaryādaḥ prāpa siddhimanuttamām#He did not abandon his modesty and obtained supreme success.$rakṣitā nyastaśastrāṇāṃ dvijānāṃ yoṣitāṃ tathā#He protected brahmanas and women when they had cast aside their weapons.$niḥśeṣadānavasakhaḥ sa lebhe vipulaṃ yaśaḥ#With all the danavas as his companions, he obtained great fame.$kopavyacaritam#acting out of anger;$na tajjagati nāmāsti yadanākramyamāpadām#There is nothing in the world that cannot be assailed by misfortune.$śarīrarakṣā prathamaṃ tāsāṃ buddhiśca bheṣajam#The first of these is protecting the body and intelligence is the medicine.$prāptajño dīrghadarśī ca dīrghasūkṣatraśca sānugāḥ#Prāptajña, Dīrghadarśin, and Dīrghasū kṣatra, together with their followers,$bahuputrāḥ purā matsyā nyavasansalilāśaye#In ancient times, the fish had many sons and lived in a body of water.$srāvyamāṇo jale tatra dhīrvaraistajjighṛkṣayā#Desiring to seize him, the brave ones dropped him into the water.$dīrghadarśī parānūce gacchāmo mānasāntaram#The far-sighted one told the others, Let us go to Manasa.$ityarthitau tena yadā tau vimohānna jagmatuḥ#Being thus entreated by him, the two, through bewilderment, refused to go.$dīrghadarśī tadā pūrvaṃ svayaṃ prāyātsaraḥ param#Before this, the far-sighted one himself went to another lake.$tataḥ srutajale dāśaiḥ kṛṣṭe matsyakadambake#Then the fishermen dragged a cluster of fish out of the water.$lalambe kṛtakaṃ dhāmni prāptajño mṛtavatsvayam#He who has gained knowledge himself, like one who is dead, suspends the creation in his own abode.$

devīṃ māyāṃ tu śrīkāmastejaskāmo vibhāvasum vasukāmo vasūn rudrān vīryakāmo tha vīryavān annādyakāmastvaditiṃ svargakāmo diteḥ sutān viśvān devān rājyakāmaḥ sādhyān saṃsādhako viśām āyuṣkāmo śvinau devau puṣṭikāma ilāṃ yajet pratiṣṭhākāmaḥ puruṣo rodasī lokamātarau rūpābhikāmo gandharvān strīkāmo psara urvaśīm ādhipatyakāmaḥ sarveṣāṃ yajeta parameṣṭhinam yajñaṃ yajedyaśaskāmaḥ kośakāmaḥ pracetasam vidyākāmastu giriśaṃ dāmpatyārtha umāṃ satīm dharmārtha uttamaślokaṃ tantuḥ tanvan pitn yajet rakṣākāmaḥ puṇyajanān ojaskāmo marudgaṇān rājyakāmo manūn devān nirṛtiṃ tvabhicaran yajet$Śrīkāma conquered goddess Māyā and Tejaskāma conquered Vibhāvasu. A person who desires wealth would worship the Vasus and Rudras. A person who desires valour would be valiant. A person who desires food should worship Aditi and a person who desires heaven should worship Ditis sons. S03 TJv 357b5: chail dag(?) nus pa flams par gyur pa las yail 'dus byas pa'i khyad par gyis (D). nus pa dail ldan par 'gyur biz ...504 MHrd IX. 144: samiinaprasavrid vrddhelJ ... sacittakiilJ/ rtujatviit ... ciipiiftiis, turagiidivat// A person who desires the kingdom should worship the Vishvadevas. He should worship the Sadhyas and bring prosperity to the subjects. One who desires long life should worship the gods Asvins. One who desires nourishment should worship Ilā. Man desires support. The earth and heaven are the mothers of the worlds. Later on (p. 698b28; see also Dhātukāya, TD 26, p. 614b10): "There are 18 dhātus, 12ayatanas, 5 skandhas, 5 upādānaskandhas, 6 dhātus, 10 mahābhūmikas, 10 kuśalamahābhūmikas,10 kleśmahābhūmikas, 10 parīttakleśabhūmikas, 5 kleśas, 5 saṁsparśas, 5 dṛstis, 5 indriyas, 5 One who desires beauty should worship the gandharvas. One who desires a woman should worship Urvashi. One who desires lordship over all should worship Parameṣṭhin. One who desires fame should perform the sacrifice. One who desires a treasury should perform the sacrifice of the son of Prachetasa. A person desirous of learning should worship Śiva and a person desirous of matrimonial alliance should worship the chaste lady Umā. One who spreads the sacred syllable of Uttama should worship the manes for the sake of dharma and artha. He desired to protect the auspicious people and wished to increase the energy of the large number of Maruts. One who desires the kingdom should worship Manus. One who practises exorcism should worship Nirṛti.

devīṃ māyāṃ tu śrīkāmastejaskāmo vibhāvasum#Śrīkāma conquered goddess Māyā and Tejaskāma conquered Vibhāvasu.$vasukāmo vasūn rudrān vīryakāmo tha vīryavān#A person who desires wealth would worship the Vasus and Rudras. A person who desires valour would be valiant.$annādyakāmastvaditiṃ svargakāmo diteḥ sutān#A person who desires food should worship Aditi and a person who desires heaven should worship Ditis sons.$viśvān devān rājyakāmaḥ sādhyān saṃsādhako viśām#A person who desires the kingdom should worship the Vishvadevas. He should worship the Sadhyas and bring prosperity to the subjects.$āyuṣkāmo śvinau devau puṣṭikāma ilāṃ yajet#One who desires long life should worship the gods Asvins. One who desires nourishment should worship Ilā.$pratiṣṭhākāmaḥ puruṣo rodasī lokamātarau#Man desires support. The earth and heaven are the mothers of the worlds.$rūpābhikāmo gandharvān strīkāmo psara urvaśīm#One who desires beauty should worship the gandharvas. One who desires a woman should worship Urvashi.$ādhipatyakāmaḥ sarveṣāṃ yajeta parameṣṭhinam#One who desires lordship over all should worship Parameṣṭhin.$yajñaṃ yajedyaśaskāmaḥ kośakāmaḥ pracetasam#One who desires fame should perform the sacrifice. One who desires a treasury should perform the sacrifice of the son of Prachetasa.$vidyākāmastu giriśaṃ dāmpatyārtha umāṃ satīm#A person desirous of learning should worship Śiva and a person desirous of matrimonial alliance should worship the chaste lady Umā.$dharmārtha uttamaślokaṃ tantuḥ tanvan pitn yajet#One who spreads the sacred syllable of Uttama should worship the manes for the sake of dharma and artha.$rakṣākāmaḥ puṇyajanān ojaskāmo marudgaṇān#He desired to protect the auspicious people and wished to increase the energy of the large number of Maruts.$rājyakāmo manūn devān nirṛtiṃ tvabhicaran yajet#One who desires the kingdom should worship Manus. One who practises exorcism should worship Nirṛti.$

vedāḥ saṃskāraniṣṭhā hi tvayīdaṃ jagad āśritam na saṃkhyāṃ na parīmāṇaṃ na tejo na parākramam na balaṃ yogayogīśa jānīmas te na saṃbhavam tvadbhaktiniratā deva niyamais tvā samāhitāḥ arcayāmaḥ sadā viṣṇo parameśaṃ maheśvaram ṛṣayo devagandharvā yakṣarākṣasapannagāḥ piśācā mānuṣāś caiva mṛgapakṣisarīsṛpāḥ evamādi mayā sṛṣṭaṃ pṛthivyāṃ tvatprasādajam padmanābha viśālākṣa kṛṣṇa duḥsvapnanāśana tvaṃ gatiḥ sarvabhūtānāṃ tvaṃ netā tvaṃ jaganmukham tvatprasādena deveśa sukhino vibudhāḥ sadā pṛthivī nirbhayā deva tvatprasādāt sadābhavat tasmād bhava viśālākṣa yaduvaṃśavivardhanaḥ dharmasaṃsthāpanārthāya daiteyānāṃ vadhāya ca jagato dhāraṇārthāya vijñāpyaṃ kuru me prabho$The Vedas and their sacraments are vested in you. This universe finds refuge in you. He knew no reckoning, no measure, no energy and no valour. We do not know your might, O lord of ascetics and meditating saints. Nor do we know your origin. O god! They are devoted to you and controlled in their vows. O Vishnu! We always worship the supreme lord Maheshvara. There were rishis, gods, gandharvas, yakshas, rakshasas and serpents. There were pishachas, humans, animals, birds and reptiles. Through your favours, I have created everything else on earth. The term ‘dharma’, as Burnell rightly remarks, stands for a man’s whole duty, including both secular and religious duty.’The other ‘Dvandvas’ are Kāma (Desire)—Krodha (Anger)—Rāga (Attachment)—Dveṣa (Hatred)—‘Kṣut (Hunger) —Pipāsā (Thirst)—Harṣa (joy)—Viṣāda (Sorrow)’ and so forth.The term ‘dharma’, as Burnell rightly remarks, stands for a man’s whole duty, including both secular and religious duty.’The other ‘Dvandvas’ are Kāma (Desire)—Krodha (Anger)—Rāga (Attachment)—Dveṣa (Hatred)—‘Kṣut (Hunger) —Pipāsā (Thirst)—Harṣa (joy)—Viṣāda (Sorrow)’ and so forth.‘Vināśinyaḥ’—because liable to change into gross substances (Medhātithi, Govinda and Kullūka); or because they are products (Rāghavā.) O lotus-naveled one! O large-eyed one! O Krishna! O destroyer of all bad dreams! You are the abode of dharma. You are the refuge of all beings. You are the leader. You are the mouth of the universe. O lord of the gods! It is through your favours that the gods are always happy. O god! It is through your favours that the earth is always without fear. O large-eyed one! Therefore, extend the lineage of the Yadus. This was for the sake of establishing dharma and slaying the daityas. O lord! For upholding the universe, do as I request you.

vedāḥ saṃskāraniṣṭhā hi tvayīdaṃ jagad āśritam#The Vedas and their sacraments are vested in you. This universe finds refuge in you.$na saṃkhyāṃ na parīmāṇaṃ na tejo na parākramam#He knew no reckoning, no measure, no energy and no valour.$na balaṃ yogayogīśa jānīmas te na saṃbhavam#We do not know your might, O lord of ascetics and meditating saints. Nor do we know your origin.$tvadbhaktiniratā deva niyamais tvā samāhitāḥ#O god! They are devoted to you and controlled in their vows.$arcayāmaḥ sadā viṣṇo parameśaṃ maheśvaram#O Vishnu! We always worship the supreme lord Maheshvara.$ṛṣayo devagandharvā yakṣarākṣasapannagāḥ#There were rishis, gods, gandharvas, yakshas, rakshasas and serpents.$piśācā mānuṣāś caiva mṛgapakṣisarīsṛpāḥ#There were pishachas, humans, animals, birds and reptiles.$evamādi mayā sṛṣṭaṃ pṛthivyāṃ tvatprasādajam#Through your favours, I have created everything else on earth.$padmanābha viśālākṣa kṛṣṇa duḥsvapnanāśana#O lotus-naveled one! O large-eyed one! O Krishna! O destroyer of all bad dreams! You are the abode of dharma.$tvaṃ gatiḥ sarvabhūtānāṃ tvaṃ netā tvaṃ jaganmukham#You are the refuge of all beings. You are the leader. You are the mouth of the universe.$tvatprasādena deveśa sukhino vibudhāḥ sadā#O lord of the gods! It is through your favours that the gods are always happy.$pṛthivī nirbhayā deva tvatprasādāt sadābhavat#O god! It is through your favours that the earth is always without fear.$tasmād bhava viśālākṣa yaduvaṃśavivardhanaḥ#O large-eyed one! Therefore, extend the lineage of the Yadus.$dharmasaṃsthāpanārthāya daiteyānāṃ vadhāya ca#This was for the sake of establishing dharma and slaying the daityas.$jagato dhāraṇārthāya vijñāpyaṃ kuru me prabho#O lord! For upholding the universe, do as I request you.$

sa trividhād hetor anyatra na asti ity atra eva niyata ucyate tatra sādhanadharmabhāvamātraanvayini sādhyadharme svabhāvo hetuḥ aparāparavyāvṛttibhedena dharmabhede api vastuto liṅgisvabhāva eva hetusvabhāve anvayavyabhicāraabhāvāl lakṣaṇe tanmātraanvayena viśeṣaṇaṃ paramataapekṣam$The cause is threefold: Exposition of the Path and the Persons. Because there is a threefold cause, namely faith, vigor, mindfulness, understanding, absorption, comprehension, and attainment of detachment from the realm of desire. There is a threefold cause, namely faith, vigor, knowledge, and attainment of It is said to be "predestined" in the sense that it does not exist elsewhere. The character of the Probandum is concomitant only with that of the Probans which subsists in the property of the Probans; hence it cannot be admitted that what is meant to be proved is the absence of all relation between the Probans and the Probandum; as has been declared in the following words In the case of the Probans, there is 253), as lending support to the idea that the man himself becomes ‘unclean’ by dealing with ‘unclean things.’(verses 4.70-71) The nature of the thing consists in its being the cause, even when the properties are distinct by reason of mutual exclusion. As a matter of fact, it is the nature of the Probans itself that brings about the inferential cognition; as there can be no concomitance or nonconcomitance in regard to what forms the nature of the Probans. Read: cittacaittäśrayatvāt samkleśasya as per Ms.(12b.7) in place of cittacaittä äśrayatvāt sam-kleśasya; Tib. sems dan sems las byun ba mams ni kun nas ñon mons pa'i gnas yin pa'i phyirte (D211a.5).Read: uktam caitad in place of uktam hi tad; Ms.(12b.7): uktaś caitad, Tib. de yan ...źes bśad payin no (D211a.5).N22.11Y44.13The Summary Meaning of the Imagination ofWhat is Unreal.55 In the case of definition, a qualification is made on the basis of that subtle element only, but it depends upon the highest degree of sameness.

sa trividhād hetor#The cause is threefold: Exposition of the Path and the Persons. Because there is a threefold cause, namely faith, vigor, mindfulness, understanding, absorption, comprehension, and attainment of detachment from the realm of desire. There is a threefold cause, namely faith, vigor, knowledge, and attainment of$anyatra na asti ity atra eva niyata ucyate#It is said to be "predestined" in the sense that it does not exist elsewhere.$tatra sādhanadharmabhāvamātraanvayini sādhyadharme#The character of the Probandum is concomitant only with that of the Probans which subsists in the property of the Probans; hence it cannot be admitted that what is meant to be proved is the absence of all relation between the Probans and the Probandum; as has been declared in the following words In the case of the Probans, there is$svabhāvo hetuḥ aparāparavyāvṛttibhedena dharmabhede api#The nature of the thing consists in its being the cause, even when the properties are distinct by reason of mutual exclusion.$vastuto liṅgisvabhāva eva hetusvabhāve anvayavyabhicāraabhāvāl#As a matter of fact, it is the nature of the Probans itself that brings about the inferential cognition; as there can be no concomitance or nonconcomitance in regard to what forms the nature of the Probans.$lakṣaṇe tanmātraanvayena viśeṣaṇaṃ paramataapekṣam#In the case of definition, a qualification is made on the basis of that subtle element only, but it depends upon the highest degree of sameness.$

mithyākāruṇiko si nirghṛṇātarastvattaḥ kuto nyaḥ pumān serṣyaṃ māravadhūbhirityabhihito bodhau jinaḥ pātu vaḥ kāmenākṛṣya cāpaṃ hatapaṭuhāvalgibhirmāravīrair bhrabhaṅgotkalpajṛmbhāsmitacalitaddṛśā divyanārījanena siddhaiḥ prahvottamāṅgaiḥ pulakitavapuṣā vismayād vāsavena dhyāyan bodheravāptāvacalita iti vaḥ pātu dṛṣṭo munīndraḥ śrīharṣo nipuṇaḥ kaviḥ pariṣadapyeṣā guṇāgrāhiṇī loke hāri ca bodhisattvacaritaṃ nāṭye ca dakṣā vayam vastvekaikamapīha vāñchitaphalaprāpteḥ padaṃ kiṃ puna rmadūbhāgyopacayādayaṃ samuditaḥ sarvo guṇānāṃ gaṇaḥ dvijaparijanabandhuhite madbhavanataṭākahaṃsi mṛduśīle parapuruṣacandrakamalinyārye kāryāditastāvat$You are unnecessarily merciless, so how could there be another man more pitiless than you? finden solle.232 Vgl. AN III 246; DN III 240 f. (== Sang V.24) u. 278 (== Daso V.7).m SÄe 128 b 13 ff.: »Wenn ein Mönch in die ,unbegrenzte Versenkung' (*apramärza samädhi) in der Weise persönlicher Erfahrung (käyena säk~ätk!tvä) eingetreten ist (upasal[lpadya The envious wives of Māra Call you Enlightenment! May the Victor protect you! Māras dexterous and valorous soldiers drawing their bows as they wish. The celestial women glanced at him with smiles that were as tremulous as the rising and waning of the moon. The Siddhas bowed their heads and Vasavas body was thrilled with wonder. May the Lord of Sages, who is seen as immovable, Meditating on the attainment of Awakening, protect you! The wise Harsha is clever. Even this assembly has no appreciation for his virtues. The delightful acts of the Bodhisattva are in the world, And we are skilled in dramatic performance. In this world, each and every single object is a means to the attainment of the desired result. What then is there to speak of? It is through the accumulation of good fortune that this entire host of virtues has sprung into existence. For the welfare of brahmins, servants, and relatives, Soft as a swan on the lotus pond in my home, O noble Kamalālinī, moon of another being! Please do this for me.

mithyākāruṇiko si nirghṛṇātarastvattaḥ kuto nyaḥ pumān#You are unnecessarily merciless, so how could there be another man more pitiless than you?$serṣyaṃ māravadhūbhirityabhihito bodhau jinaḥ pātu vaḥ#The envious wives of Māra Call you Enlightenment! May the Victor protect you!$kāmenākṛṣya cāpaṃ hatapaṭuhāvalgibhirmāravīrair#Māras dexterous and valorous soldiers drawing their bows as they wish.$bhrabhaṅgotkalpajṛmbhāsmitacalitaddṛśā divyanārījanena#The celestial women glanced at him with smiles that were as tremulous as the rising and waning of the moon.$siddhaiḥ prahvottamāṅgaiḥ pulakitavapuṣā vismayād vāsavena#The Siddhas bowed their heads and Vasavas body was thrilled with wonder.$dhyāyan bodheravāptāvacalita iti vaḥ pātu dṛṣṭo munīndraḥ#May the Lord of Sages, who is seen as immovable, Meditating on the attainment of Awakening, protect you!$śrīharṣo nipuṇaḥ kaviḥ pariṣadapyeṣā guṇāgrāhiṇī#The wise Harsha is clever. Even this assembly has no appreciation for his virtues.$loke hāri ca bodhisattvacaritaṃ nāṭye ca dakṣā vayam#The delightful acts of the Bodhisattva are in the world, And we are skilled in dramatic performance.$vastvekaikamapīha vāñchitaphalaprāpteḥ padaṃ kiṃ puna#In this world, each and every single object is a means to the attainment of the desired result. What then is there to speak of?$rmadūbhāgyopacayādayaṃ samuditaḥ sarvo guṇānāṃ gaṇaḥ#It is through the accumulation of good fortune that this entire host of virtues has sprung into existence.$dvijaparijanabandhuhite madbhavanataṭākahaṃsi mṛduśīle#For the welfare of brahmins, servants, and relatives, Soft as a swan on the lotus pond in my home,$parapuruṣacandrakamalinyārye kāryāditastāvat#O noble Kamalālinī, moon of another being! Please do this for me.$

turāsāhau turāsāhaḥ turāṣāḍbhyāmityādi diva aut diviti prātipadikasyautsyātsau sudyauḥ sudivau diva ut divo ntādeśa ukāraḥ syāt padānte sudyubhyāmityādi caturbhyaḥ ṣaṭcaturbhyaśca ebhya āmo nuḍāgamaḥ raṣābhyāṃ no ṇaḥ samānapade caturṇṇām caturṇām roḥ supi roreva visargaḥ supi ṣatvam$Surā and Sāha. The Horse Sacrifice Turāsāha. Turāṣābhyām and so forth. From the sky, from the earth, from the waters, from the midregion, from the atmosphere, from the plants, from the wind, from the sun, from the moon, from the stars, from the light, from the rays of the sun, from the quarters, from the rains, from the moon, from the moon, from the moon, from Also in divatī and prātipadikā, before the last syllable of the consonant. Sudyau and Sudivâ are the two heavenly abodes of the gods. from the sky [] he rises, for from the sky he rises. The letter u at the end of a word denotes the region of heaven. Sudyumbhyāṃ, etc. and so forth. There are four reasons for this: because they have the characteristic of being devoid of thought; because they have the characteristic of being devoid of thought, because they have the characteristic of being devoid of thought; because they have the characteristic of being devoid of thought. Because there are four reasons for this: because they have the characteristic of being devoid of It is of six types, as well as of four types. From these it is clear that the sacred texts have come down. Also in the word rṣābhyām, not in the word samāna. Four times four, and so on twenty-seven times up to twenty-eight times one hundred forty-five. He sleeps, he wears his hair in a strip of cloth, he sleeps at night, he sleeps at night, he sleeps at night, he sleeps at night, he sleeps at night, he sleeps at night, he sleeps at night, he sleeps at night, he sleeps at night The Visarga is the same as the remaining portion of the name supi. Or, the root supi may stand for the dropping of hair on the body; Sixth, i. e., the sixth;

turāsāhau#Surā and Sāha.$turāsāhaḥ#The Horse Sacrifice Turāsāha.$turāṣāḍbhyāmityādi#Turāṣābhyām and so forth.$diva aut#From the sky, from the earth, from the waters, from the midregion, from the atmosphere, from the plants, from the wind, from the sun, from the moon, from the stars, from the light, from the rays of the sun, from the quarters, from the rains, from the moon, from the moon, from the moon, from$diviti prātipadikasyautsyātsau#Also in divatī and prātipadikā, before the last syllable of the consonant.$sudyauḥ sudivau#Sudyau and Sudivâ are the two heavenly abodes of the gods.$diva ut#from the sky [] he rises, for from the sky he rises.$divo ntādeśa ukāraḥ syāt padānte#The letter u at the end of a word denotes the region of heaven.$sudyubhyāmityādi#Sudyumbhyāṃ, etc. and so forth.$caturbhyaḥ#There are four reasons for this: because they have the characteristic of being devoid of thought; because they have the characteristic of being devoid of thought, because they have the characteristic of being devoid of thought; because they have the characteristic of being devoid of thought. Because there are four reasons for this: because they have the characteristic of being devoid of$ṣaṭcaturbhyaśca#It is of six types, as well as of four types.$ebhya āmo nuḍāgamaḥ#From these it is clear that the sacred texts have come down.$raṣābhyāṃ no ṇaḥ samānapade#Also in the word rṣābhyām, not in the word samāna.$caturṇṇām caturṇām#Four times four, and so on twenty-seven times up to twenty-eight times one hundred forty-five.$roḥ supi#He sleeps, he wears his hair in a strip of cloth, he sleeps at night, he sleeps at night, he sleeps at night, he sleeps at night, he sleeps at night, he sleeps at night, he sleeps at night, he sleeps at night, he sleeps at night$roreva visargaḥ supi#The Visarga is the same as the remaining portion of the name supi. Or, the root supi may stand for the dropping of hair on the body;$ṣatvam#Sixth, i. e., the sixth;$

ity uktvā tam anicchantam apy āmantrya vaṇikpatim dīrghadarśī sa sattvaikasahāyaḥ prasthitas tataḥ kramollaṅghitadūrādhvā prāpāṅgaviṣayaṃ nijam tatra taṃ dadṛśuś cārā bahir nagaram āgatam ye yaśaḥketunā rājñā prāṅnyastās tadgaveṣaṇe taiś ca gatvā sa vijñaptaś cārai rājā tam abhyagāt svayaṃ nirgatya nagarāt tadviśleṣasuduḥkhitaḥ upetya ca pariṣvaṅgapūrvaṃ tam abhinandya saḥ nināyābhyantaraṃ bhūpaś cirādhvakṣāmadhūsaram tyaktvāsmān kiṃ tvayā nītaṃ na paraṃ bata mānasam yāvac charīram apy etan niḥsnehaparuṣāṃ daśām kiṃ vā bhagavato vetti bhavitavyasya ko gatim$After saying this, he took leave of the merchant-leader, though he was reluctant to do so. of animals killing one's father or mother is, as in the case of humans, tobe considered an iinantarya offence (i.e. one for which one, immediatelyafter death, inevitably goes to hell) 233 is mostly answered in the negative. The far-sighted one departed, With his being as his only companion. Gradually, having traversed the long road, he reached his own objective. There he was seen by the spies as he arrived outside the city. The king, whose standard is his fame, has set his heart on searching for them. The spies reported the matter to the king, who went and told him what had happened. Extremely miserable at having to be separated from her, he himself emerged from the city. He approached him, embraced him and greeted him. The king conducted him into the palace, which had become grey because of his long journey. the image - and this is precisely what ® would be if reconstructed in terms of [ID -, ®would indisputably serve the purpose of proving ®, irrespective of its grammatical structure. Why have you abandoned us and taken her to the other world? Alas! The supreme one is in the minds of those who are devoted to them. Having been thus addressed, he replied, O fortunate one! It is not proper that I should be separated from my beloved. As long as this body exists, it is in a harsh state that is devoid of all affection. What do you know about the illustrious ones destiny? Who knows about the destinations of those who have to be born in the world hereafter? O unblemished one! Tell me everything accurately, exactly as it has occurred. Having been thus addressed by the illustrious one, he replied, O

ity uktvā tam anicchantam apy āmantrya vaṇikpatim#After saying this, he took leave of the merchant-leader, though he was reluctant to do so.$dīrghadarśī sa sattvaikasahāyaḥ prasthitas tataḥ#The far-sighted one departed, With his being as his only companion.$kramollaṅghitadūrādhvā prāpāṅgaviṣayaṃ nijam#Gradually, having traversed the long road, he reached his own objective.$tatra taṃ dadṛśuś cārā bahir nagaram āgatam#There he was seen by the spies as he arrived outside the city.$ye yaśaḥketunā rājñā prāṅnyastās tadgaveṣaṇe#The king, whose standard is his fame, has set his heart on searching for them.$taiś ca gatvā sa vijñaptaś cārai rājā tam abhyagāt#The spies reported the matter to the king, who went and told him what had happened.$svayaṃ nirgatya nagarāt tadviśleṣasuduḥkhitaḥ#Extremely miserable at having to be separated from her, he himself emerged from the city.$upetya ca pariṣvaṅgapūrvaṃ tam abhinandya saḥ#He approached him, embraced him and greeted him.$nināyābhyantaraṃ bhūpaś cirādhvakṣāmadhūsaram#The king conducted him into the palace, which had become grey because of his long journey.$tyaktvāsmān kiṃ tvayā nītaṃ na paraṃ bata mānasam#Why have you abandoned us and taken her to the other world? Alas! The supreme one is in the minds of those who are devoted to them. Having been thus addressed, he replied, O fortunate one! It is not proper that I should be separated from my beloved.$yāvac charīram apy etan niḥsnehaparuṣāṃ daśām#As long as this body exists, it is in a harsh state that is devoid of all affection.$kiṃ vā bhagavato vetti bhavitavyasya ko gatim#What do you know about the illustrious ones destiny? Who knows about the destinations of those who have to be born in the world hereafter? O unblemished one! Tell me everything accurately, exactly as it has occurred. Having been thus addressed by the illustrious one, he replied, O$

indraḥ kaśyapa ād agnir iḍā turīyā vaḥ sakhā tenāva gamayāmi vaḥ na taṃ yakṣmā arundhate nainaṃ śapatho aśnute yaṃ bheṣajasya gulguloḥ surabhir gandho aśnute yaṃ gulgulor bheṣajasya viṣvañcas tasmād yakṣmā bhatt viśva ṣvañcas mṛgā iṣvā iverate yad gulgulu saindhavaṃ yad vā ghāsi samudriyam ubhayor agrabhaṃ nāma sarasvatyām adhi maṇāv acarkṛṣuḥ kīnāśā āsan marutaḥ sudānavaḥ bṛhatpalāśe subhaga ūrdhvasvapna ṛtāvari māteva putrebhyo mṛḍa$Indra, Kasyapa, and Agni. Here's a fourth friend of yours. With this I go down to you. Consumptions do not seize him, Arundhatī. The curse does not touch him. It is the remedy for gulma and its complication. 918tṛtīyaṃ prakaraṇambṛhaccharīramāpekṣya kalāhīna iti smṛtaḥ || 21 ||yastvābhyāṃ niṣkaleśvarābhyāmanyastṛtīyo devaḥ sadāśivabhaṭṭārakaḥ sa dvi-svabhāvagatatayā sakalaniṣkalatvenāpekṣābhedātkevalamasmābhiḥ prokta eva | na3 tu viruddhasvabhā) vo 'bhyupagataḥ | śivāpekṣayā hyasāvudyuktaśaktyavasthātmakatvā- He obtains a fragrant scent. That which is the remedy for gulgolam [guggalu]. Visvançah, on account of this, is Consumption. Bhaṭṭa, Viçvasu, and Ançu. They are roaring like deer at the sound of arrows. 101-103 Beginning with this, down to K. 106, we have the refutation of the aboveVaiçëshika argumente, from the standpoint of the Bauddha. As the Bauddha does not GuggaluSaindhava. Whatever resin there is in the dishes, whether jaggery or rock-salt, one should mix it with a copious quantity of clarified butter, each time separating it into two equal parts and carefully sprinkling them on the palms of the hands. or whatever grass there is from the sea, The front part of each pair is called the front part. applicable to Impression and Sphota.SPHOTA.105. And, inasmuch as the incompatibility (of Sanskära signifyingthe meaning) thus disappears, it cannot lead to the assumption of Sphota.And the assumption of a Sańskära too, preceding (the manifestation ofSphota) is very necessary for you. On Sarasvati they have drawn the jewel. The Maruts, the good danavas, were like the ploughs. O fortunate one! O one with the large palasha tree! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortun One who sleeps on highi. e., the Ṛtāvarī, the wife of the man who has passed the period of impurity; Be gracious to us, as a mother is to her children.

indraḥ kaśyapa ād agnir#Indra, Kasyapa, and Agni.$iḍā turīyā vaḥ sakhā#Here's a fourth friend of yours.$tenāva gamayāmi vaḥ#With this I go down to you.$na taṃ yakṣmā arundhate#Consumptions do not seize him, Arundhatī.$nainaṃ śapatho aśnute#The curse does not touch him.$yaṃ bheṣajasya gulguloḥ#It is the remedy for gulma and its complication.$surabhir gandho aśnute#He obtains a fragrant scent.$yaṃ gulgulor bheṣajasya#That which is the remedy for gulgolam [guggalu].$viṣvañcas tasmād yakṣmā bhatt viśva ṣvañcas#Visvançah, on account of this, is Consumption. Bhaṭṭa, Viçvasu, and Ançu.$mṛgā iṣvā iverate#They are roaring like deer at the sound of arrows.$yad gulgulu saindhavaṃ#GuggaluSaindhava. Whatever resin there is in the dishes, whether jaggery or rock-salt, one should mix it with a copious quantity of clarified butter, each time separating it into two equal parts and carefully sprinkling them on the palms of the hands.$yad vā ghāsi samudriyam#or whatever grass there is from the sea,$ubhayor agrabhaṃ nāma#The front part of each pair is called the front part.$sarasvatyām adhi maṇāv acarkṛṣuḥ#On Sarasvati they have drawn the jewel.$kīnāśā āsan marutaḥ sudānavaḥ#The Maruts, the good danavas, were like the ploughs.$bṛhatpalāśe subhaga#O fortunate one! O one with the large palasha tree! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortunate one! O fortun$ūrdhvasvapna ṛtāvari#One who sleeps on highi. e., the Ṛtāvarī, the wife of the man who has passed the period of impurity;$māteva putrebhyo mṛḍa#Be gracious to us, as a mother is to her children.$

yadi na kṣatriyo loke jagat syād adharottaram rakṣaṇāt kṣatriyair eva jagad bhavati śāśvatam tasyāpy adhyayanaṃ dānaṃ yajanaṃ dharmataḥ smṛtam bhītānāṃ rakṣaṇaṃ caiva pāpānām anuśāsanam satāṃ saṃpoṣaṇaṃ caiva karaṣaḍbhāgajīvanam utsāhaḥ śastrajīvitvaṃ tasya dharmāḥ sanātanāḥ samyag raṇadhṛto dharmo dharmaḥ paurahitakriyā vyavahārasthitir nityaṃ guṇam etan mahīpateḥ ārtahastaprado rājā dharmaṃ prāpnoty anuttamam evaṃ te vihitāḥ pūrvair dharmāḥ karmavidhānataḥ tathaiva devi vaiśyāś ca lokayātrāhitāḥ smṛtāḥ anye tān upajīvanti pratyakṣaphaladā hi te yadi na syus tathā vaiśyā na bhaveyus tathā pare teṣām adhyayanaṃ dānaṃ yajanaṃ dharma iṣyate agnihotraparispandās trayo varṇā dvijātayaḥ$If there were no kshatriyas on this earth, the world would be decaying and perishing. The world is eternally sustained by kshatriyas through protection. It has also been said that studying, donations and performing sacrifices are dharma. It protects those who are frightened and punishes the wicked. He maintained the virtuous and one-sixth of his income was spent on sustenance. Enthusiasm is his eternal dharma and he earns a living through weapons. It is dharma to fight fairly. It is dharma to act for the welfare of the citizens. The qualities of a lord of the earth are such that he always adheres to the judicial process. howe\er, for the monks as for /ay people. For, m an .agranan or urban soclety, lay If a king extends a helping hand to someone who is afflicted, he obtains supreme dharma. This is the dharma that was laid down by your ancestors, in accordance with the prescriptions for deeds. O goddess! In that way, vaishyas are said to be beneficial for the progress of the world. There are others who earn a living from them and it is evident that those fruits are directly obtained. for the first time."19⁹9 If in the case of ""blue-lotas,"" you assert the co-substrateness to consist in"the fact of the two words being used in close proximity, then in cases where two Had vaishyas not existed, there would have been no others. tung.5.1.3.;gama zeund ap"mitä dar Among them, studying, donations and performing sacrifices are said to be dharma. The three varnas, the brahmanas, thrive on agnihotra sacrifices.

yadi na kṣatriyo loke jagat syād adharottaram#If there were no kshatriyas on this earth, the world would be decaying and perishing.$rakṣaṇāt kṣatriyair eva jagad bhavati śāśvatam#The world is eternally sustained by kshatriyas through protection.$tasyāpy adhyayanaṃ dānaṃ yajanaṃ dharmataḥ smṛtam#It has also been said that studying, donations and performing sacrifices are dharma.$bhītānāṃ rakṣaṇaṃ caiva pāpānām anuśāsanam#It protects those who are frightened and punishes the wicked.$satāṃ saṃpoṣaṇaṃ caiva karaṣaḍbhāgajīvanam#He maintained the virtuous and one-sixth of his income was spent on sustenance.$utsāhaḥ śastrajīvitvaṃ tasya dharmāḥ sanātanāḥ#Enthusiasm is his eternal dharma and he earns a living through weapons.$samyag raṇadhṛto dharmo dharmaḥ paurahitakriyā#It is dharma to fight fairly. It is dharma to act for the welfare of the citizens.$vyavahārasthitir nityaṃ guṇam etan mahīpateḥ#The qualities of a lord of the earth are such that he always adheres to the judicial process.$ārtahastaprado rājā dharmaṃ prāpnoty anuttamam#If a king extends a helping hand to someone who is afflicted, he obtains supreme dharma.$evaṃ te vihitāḥ pūrvair dharmāḥ karmavidhānataḥ#This is the dharma that was laid down by your ancestors, in accordance with the prescriptions for deeds.$tathaiva devi vaiśyāś ca lokayātrāhitāḥ smṛtāḥ#O goddess! In that way, vaishyas are said to be beneficial for the progress of the world.$anye tān upajīvanti pratyakṣaphaladā hi te#There are others who earn a living from them and it is evident that those fruits are directly obtained.$yadi na syus tathā vaiśyā na bhaveyus tathā pare#Had vaishyas not existed, there would have been no others.$teṣām adhyayanaṃ dānaṃ yajanaṃ dharma iṣyate#Among them, studying, donations and performing sacrifices are said to be dharma.$agnihotraparispandās trayo varṇā dvijātayaḥ#The three varnas, the brahmanas, thrive on agnihotra sacrifices.$

sā ca tasya janayedahaṅkṛtim sā tanoti sutarāṃ bhavaspṛhāṃ saiva mohajananī muhurmuhuḥ tena karma kurute śubhāśubhaṃ taddhi duḥkhajanakaṃ bhavatraye duḥkhamūlamata eva sātmadhīḥ tāṃ lunīhi jina me vacosinā atha sakalavidaṃ dayāsamudraṃ tribhuvanakāraṇakāraṇaṃ kulīnam nikhilagatamanantamastiśāntiṃ munijanamānasahaṃsamīśamīḍe snāne karmaṇi bhojane vitaraṇe ghrāṇe tathākarṇane dhyānasparśanadarśanādiṣu tathā sambhāṣaṇādāvapi prātaḥ sāyamatho divā ca niśi ca tvatpādapadme vibho cittaṃ me ramatāṃ munīndra satataṃ yūnāṃ yuvatyāmiva matsvāmin madabhīṣṭakalpaviṭapin maddevate madguro$and this would give rise to I-consciousness in him; It very much tends to the longing for existence. She is the mother of delusion again and again. It is because of this that one performs deeds, good and bad. It is a cause of suffering in the three realms of existence. Hence the notion of soul is the root-cause of all pain. Cut it off, O Victor, with my sharp tongue! He is the one who knows everything. He is an ocean of compassion. He was the cause of the three worlds. He was born into a noble lineage. II There is peace that is complete and infinite. lOOaSchon bei Icurnärila war die eigentliche Irrtumstheorie vorallem zur Verteidigung der realen Grundlage a l l e r Erkenntnissegegen die Angriffe der Buddhisten entwickelt worden, und zu diesem She longs for the Lord, who is like a swan in the hearts of sages. In bathing, in doing acts, in eating, in offering, in smelling and in hearing. In contemplation, touch, sight etc., and also in conversation etc. O lord, morning, evening, day and night are in thy lotus-like feet. May my mind always delight, O Lord of Sages, Like that of a youthful maiden! O my lord! O wish-yielding tree of my desire! O my deity! O my preceptor! O lord of the universe! O protector of the worlds! O one who is worshipped by all beings! O supreme god! O immensely fortunate one! O unblemished one! O one who

sā ca tasya janayedahaṅkṛtim#and this would give rise to I-consciousness in him;$sā tanoti sutarāṃ bhavaspṛhāṃ#It very much tends to the longing for existence.$saiva mohajananī muhurmuhuḥ#She is the mother of delusion again and again.$tena karma kurute śubhāśubhaṃ#It is because of this that one performs deeds, good and bad.$taddhi duḥkhajanakaṃ bhavatraye#It is a cause of suffering in the three realms of existence.$duḥkhamūlamata eva sātmadhīḥ#Hence the notion of soul is the root-cause of all pain.$tāṃ lunīhi jina me vacosinā#Cut it off, O Victor, with my sharp tongue!$atha sakalavidaṃ dayāsamudraṃ#He is the one who knows everything. He is an ocean of compassion.$tribhuvanakāraṇakāraṇaṃ kulīnam#He was the cause of the three worlds. He was born into a noble lineage.$nikhilagatamanantamastiśāntiṃ#There is peace that is complete and infinite.$munijanamānasahaṃsamīśamīḍe#She longs for the Lord, who is like a swan in the hearts of sages.$snāne karmaṇi bhojane vitaraṇe ghrāṇe tathākarṇane#In bathing, in doing acts, in eating, in offering, in smelling and in hearing.$dhyānasparśanadarśanādiṣu tathā sambhāṣaṇādāvapi#In contemplation, touch, sight etc., and also in conversation etc.$prātaḥ sāyamatho divā ca niśi ca tvatpādapadme vibho#O lord, morning, evening, day and night are in thy lotus-like feet.$cittaṃ me ramatāṃ munīndra satataṃ yūnāṃ yuvatyāmiva#May my mind always delight, O Lord of Sages, Like that of a youthful maiden!$matsvāmin madabhīṣṭakalpaviṭapin maddevate madguro#O my lord! O wish-yielding tree of my desire! O my deity! O my preceptor! O lord of the universe! O protector of the worlds! O one who is worshipped by all beings! O supreme god! O immensely fortunate one! O unblemished one! O one who$

vidvānityetadagneragne puro agnirbhavehetyasya tvamagneragne puro gnirbhavehetyetadviśvā āśā dīdyāno vibhāhīti sarvā āśā dīpyamāno vibhāhītyetadūrjaṃ no dhehi dvipade catuṣpada ityāśiṣamāśāste pṛthivyā aham udantarikṣamāruhamantarikṣāddivamāruhamiti gārhapatyāddhyāgnīdhrīyamāgacantyāgnīdhrīyādāhavanīyaṃ divo nākasya pṛṣṭhātsvarjyotiragāmahamiti divo nākasya pṛṣṭhātsvargaṃ lokamagāmahamityetat svaryanto nāpekṣante ā dyāṃ rohanti rodasī iti na haiva te pekṣante ye svargaṃ$continues to exist.ll1Even in M a h i y i n a it may be under the impact of the principle ofindividual-bound retribution of karma that, besides the idea of transference of merit to all living beings for the sake of their attainment ofSupreme Awakening, we find, especially in philosophical texts, the viewthat a Bodhisattva dedicates (pariniimanii) his merit to his own SupremeAwakening112 (which, on its part, is of course the basis for an effectiveactivity for the sake of the salvation of all other living beings). Again,on the popular level, real merit transference is a matter of course atleast in Tibetan Buddhism, as E. Dargyay amply shows for the Zanskar 'Knowing, '--that is, 'knowing, '--'be thou Agni's forerunner here, O Agni! '--'Thou, O Agni, art the forerunner of this Agni. ' einem dhātu, nur einem āyatana und nur einem skandha (sc. dem dharma-dhātu und -āyatana und dem saṃskāra-skandha) einbegriffen (dieübrigen Bestimmungen sind die gleichen wie bei der vorigen Definition).141[3.] Nach Abhidh-k(-bh) 383,13-14 (VI.69ab) bestehen die vier “rechten 'Be thou Agni here, '--that is, 'being shining in all the regions, shine forth! '--'shining in all the regions, '--that is, illuminating all the regions. He prays for a blessing with, 'Shining! '--that is,'shining! '--'Grant thou strength unto our bipeds and quadrupeds!'he thereby invokes a blessing. I from the earth []. <C. 'I have mounted up to the atmosphere, I have mounted from the atmosphere to the heaven', he says; . . . . . . . From the Gârhapatya the Dhâyagnis return to the Dhryâ, and from the Âgnîdhrîya up to the Âhavanîya from the vault of heaven. 'From the back of the heaven-light I have gone, '--that is, 'from the back of the vault of heaven I have gone to the heavenly world. ' There is no need for the utterance of any vowel. 'They mount the sky, the two worlds', he says; verily they do not see who go to heaven.

vidvānityetadagneragne puro agnirbhavehetyasya tvamagneragne puro#'Knowing, '--that is, 'knowing, '--'be thou Agni's forerunner here, O Agni! '--'Thou, O Agni, art the forerunner of this Agni. '$gnirbhavehetyetadviśvā āśā dīdyāno vibhāhīti sarvā āśā dīpyamāno#'Be thou Agni here, '--that is, 'being shining in all the regions, shine forth! '--'shining in all the regions, '--that is, illuminating all the regions.$vibhāhītyetadūrjaṃ no dhehi dvipade catuṣpada ityāśiṣamāśāste#He prays for a blessing with, 'Shining! '--that is,'shining! '--'Grant thou strength unto our bipeds and quadrupeds!'he thereby invokes a blessing.$pṛthivyā aham#I from the earth [].$udantarikṣamāruhamantarikṣāddivamāruhamiti#'I have mounted up to the atmosphere, I have mounted from the atmosphere to the heaven', he says;$gārhapatyāddhyāgnīdhrīyamāgacantyāgnīdhrīyādāhavanīyaṃ divo nākasya#From the Gârhapatya the Dhâyagnis return to the Dhryâ, and from the Âgnîdhrîya up to the Âhavanîya from the vault of heaven.$pṛṣṭhātsvarjyotiragāmahamiti divo nākasya pṛṣṭhātsvargaṃ lokamagāmahamityetat#'From the back of the heaven-light I have gone, '--that is, 'from the back of the vault of heaven I have gone to the heavenly world. '$svaryanto nāpekṣante#There is no need for the utterance of any vowel.$ā dyāṃ rohanti rodasī iti na haiva te pekṣante ye svargaṃ#'They mount the sky, the two worlds', he says; verily they do not see who go to heaven.$

upeto damasaccena sa ve kāṣāyam arihati yas tu vāntakaṣāyaḥ syāc chīleṣu susamāhitaḥ upetadamasauratyaḥ sa vai kāṣāyam arhati śokavarggaḥ abhittaretha kallāṇe pāpā cittaṃ nivāraye dhaṃdhaṃ hi karato puṃñaṃ pāpamhi ramate mano abhitvareta kalyāṇe pāpāc cittaṃ nivārayet dhandhaṃ hi kurvataḥ puṇyaṃ pāpeṣu ramate manaḥ kayira ce puruṣo pāpaṃ na naṃ kayirā punappuno na tamhi chandaṃ kayirātha dukkho pāpassa saṃcayo karyāc cet puruṣaḥ pāpaṃ nainaṃ kuryāt punaḥ punaḥ na tatra cchandaṃ kurvīta duḥkhaṃ pāpasya saṃcayaḥ kayira ce puruṣo puṃñaṃ kayira cenaṃ punappuno tamhi eva chandaṃ kayirātha sukho puṃñassa saṃcayo kuryāt tu puruṣaḥ puṇyaṃ kuryāc cainaṃ punaḥ punaḥ$9247a9678,9679 Endowed with self-control and goodness, he is truly worthy of the renunciants robe. A person who has controlled himself and cast aside all taint of wickedness is controlled in his pursuit of good conduct. A person who possesses self-control and gentleness deserves to be smeared with ochre. The Chapter about Grief He should not be afraid of good deeds, he should restrain his mind from wickedness, For the mind delights in wickedness, and does good only sluggishly. One must swiftly engage in good deeds and restrain ones mind from wicked ones. stuck to the central conception of separate elements The mind of one who is slow in performing good delights in evil. If a person should do an evil deed, he should not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil. If a man has committed a sin, he should not repeat it again and again. There is an accumulation of evil and one should not find delight in this. This leads to misery. If a person should make merit, he should do it again and again. let him place his intention in that, then there is an increase of joy for the one who has made merit. 191).—‘When the boy is born, the Father should perform the Jātakarma sacrament after having performed the Nāndī-śrāddha.’ To the Sanskrit upapadyaparinirvāyin (=utpannaparinirvṛṛti of our Kārikā) therecorresponds upahacca, upapajjaparinibbāyin; see Kathāvatthu, iv.2, Cosmologiebouddhique, 235.230. Utpannasyeti. Yaśomitra contests this reading by reason of the rule anyapadārthebahuvrihiḥ. The scribe has omitted the letter e (lekhakenaikāro’tra vināśitaḥ): it shouldread: utpanne'sya. We would have: utpanne janmani parinirvṛtir asyety utpannaparinirvṛ-tiḥ. There follows a rather long discussion. A man must perform auspicious deeds and must repeat them again and again.

upeto damasaccena sa ve kāṣāyam arihati#Endowed with self-control and goodness, he is truly worthy of the renunciants robe.$yas tu vāntakaṣāyaḥ syāc chīleṣu susamāhitaḥ#A person who has controlled himself and cast aside all taint of wickedness is controlled in his pursuit of good conduct.$upetadamasauratyaḥ sa vai kāṣāyam arhati#A person who possesses self-control and gentleness deserves to be smeared with ochre.$śokavarggaḥ#The Chapter about Grief$abhittaretha kallāṇe pāpā cittaṃ nivāraye#He should not be afraid of good deeds, he should restrain his mind from wickedness,$dhaṃdhaṃ hi karato puṃñaṃ pāpamhi ramate mano#For the mind delights in wickedness, and does good only sluggishly.$abhitvareta kalyāṇe pāpāc cittaṃ nivārayet#One must swiftly engage in good deeds and restrain ones mind from wicked ones.$dhandhaṃ hi kurvataḥ puṇyaṃ pāpeṣu ramate manaḥ#The mind of one who is slow in performing good delights in evil.$kayira ce puruṣo pāpaṃ na naṃ kayirā punappuno#If a person should do an evil deed, he should not do it again and again.$na tamhi chandaṃ kayirātha dukkho pāpassa saṃcayo#Let him not find pleasure therein, for painful is the accumulation of evil.$karyāc cet puruṣaḥ pāpaṃ nainaṃ kuryāt punaḥ punaḥ#If a man has committed a sin, he should not repeat it again and again.$na tatra cchandaṃ kurvīta duḥkhaṃ pāpasya saṃcayaḥ#There is an accumulation of evil and one should not find delight in this. This leads to misery.$kayira ce puruṣo puṃñaṃ kayira cenaṃ punappuno#If a person should make merit, he should do it again and again.$tamhi eva chandaṃ kayirātha sukho puṃñassa saṃcayo#let him place his intention in that, then there is an increase of joy for the one who has made merit.$kuryāt tu puruṣaḥ puṇyaṃ kuryāc cainaṃ punaḥ punaḥ#A man must perform auspicious deeds and must repeat them again and again.$

somapṛṣṭhāya vedhase vaiśvānarasya jyeṣṭhebhyas divaṃ pṛthivīm antarikṣaṃ ye vidyutam anusaṃcaranti ye dikṣv antar ya u vāte antas bṛhaspatiṃ varuṇaṃ mitram agniṃ hiraṇyapāṇiṃ savitāram indram viśvān devān aṅgiraso havāmaha bhatt mahe with underlining imaṃ kravyādaṃ śamayantv agnim śānto agniḥ kravyād atho puruṣareṣaṇaḥ$For him that hath Soma as his back, the wise [], for him that findeth light, for him that findeth sleep, for him that findeth sleep, for him that findeth sleep, for him that findeth sleep, for him that findeth sleep, for him that findeth sleep, for him that findeth sleep, for him that findeth sleep, for him of the Vaisvânara to the seniormost. the heaven, the earth, the atmosphere [], the waters, the midregion, the sky, the firmament, the middle sphere, and all that moves on this earth. Those who go in the wake of the Lightning. Those who go in the wake of the Lightning. Those who go in the wake of the Lightning. Those who go in the wake of the Lightning. Those who go in the wake of the Lightning. Those who go in the Those that are inside the quarters, those that are inside the winds [], they are in the middle of the atmosphere; to Brhaspati, Varuna, Mitra, Agni; He is golden-handed. He is Savitr. He is Indra. The Angirases call the All-gods. Let them pacify the fire that eats raw flesh. cannot point to the fact of the sentence being independent (of the words).229. For us, even in the signification of the sentence, the words(composing it) do not lose their significance (potentiality); and it is only"mind the significations of the words ""Dēva"" and ""Datta."" When, however, the word"Deva is pronounced apart, one oognises its own particular signification. What leads"to the neglect of the meaning of the word ""Brāhmana"" in ""Brāhmaṇa-vastra"" is only" The fire of a carnivorous animal is extinguished. Then the ruler of men.

somapṛṣṭhāya vedhase#For him that hath Soma as his back, the wise [], for him that findeth light, for him that findeth sleep, for him that findeth sleep, for him that findeth sleep, for him that findeth sleep, for him that findeth sleep, for him that findeth sleep, for him that findeth sleep, for him that findeth sleep, for him$vaiśvānarasya jyeṣṭhebhyas#of the Vaisvânara to the seniormost.$divaṃ pṛthivīm antarikṣaṃ#the heaven, the earth, the atmosphere [], the waters, the midregion, the sky, the firmament, the middle sphere, and all that moves on this earth.$ye vidyutam anusaṃcaranti#Those who go in the wake of the Lightning. Those who go in the wake of the Lightning. Those who go in the wake of the Lightning. Those who go in the wake of the Lightning. Those who go in the wake of the Lightning. Those who go in the$ye dikṣv antar ya u vāte antas#Those that are inside the quarters, those that are inside the winds [], they are in the middle of the atmosphere;$bṛhaspatiṃ varuṇaṃ mitram agniṃ#to Brhaspati, Varuna, Mitra, Agni;$hiraṇyapāṇiṃ savitāram indram#He is golden-handed. He is Savitr. He is Indra.$viśvān devān aṅgiraso havāmaha bhatt mahe with underlining#The Angirases call the All-gods.$imaṃ kravyādaṃ śamayantv agnim#Let them pacify the fire that eats raw flesh.$śānto agniḥ kravyād#The fire of a carnivorous animal is extinguished.$atho puruṣareṣaṇaḥ#Then the ruler of men.$

paritrastaḥ parastriyāḥ bhadre kasyāsi kā veti tām apṛccham avāṅmukhaḥ mānuṣī mānuṣaṃ dṛṣṭvā deśe durlabhamānuṣe labdhabandhur ivāraṇye viśrabdhārabdha bhāṣitum sādhudharmārthasarvārthaḥ sārthavāho sti sāgaraḥ rājarājagṛhākāra gṛhe rājagṛhe pure yāvanīnāmikā yasya jāyā yavanadeśajā yā prakṛṣṭe pi saubhāgye patiṃ devam ivārcati tayoḥ sāgaradinnākhyaḥ putraḥ pitror guṇaiḥ samaḥ$Those who are frightened of the wives of others. Those who are frightened by other mens wives. Those who are frightened of other mens wives. Those who are frightened of other mens wives. Those who are frightened of other O blessed one, to whom do you belong? Who are you? I lowered my face and asked her, O fortunate one! What do you wish me to tell you? She replied, I am asking you. When a woman has seen a man, she is not going to lie down on the ground. In a place where humans are scarce, Like one who has found a friend in the forest. You should speak with confidence when you feel inspired to speak. Good! The Dharma and its meaning are good in every way. There is Sāgara, the leader of a caravan. in the form of a royal palace, In the royal palace, in the city, Whose name is Yāvanī, he who has a dislike for women, he who has a dislike for men, he who has a dislike for women, he who has a dislike for men, he who has a dislike for women, Wifea woman hailing from the Yavana country. It is that which exists even in the greatest good fortune. She worships her husband as a god. Mnon.paOI bstan,bcos Du 52 a 6fT.Vin. )!ü.)Iü!asurvilstiviidavinnyavastu (Val. I), ed. S. BAGCIU, Dar.bhanga 106i.VPVVibllli"l1prabhävrttil.l. Ed. in; Abhidharmadipa with Vibhä~äprabhävrtti, ed. P. S. JAINI. Patna 1050.YYO!'iicilrabh.ümif:!. Ed. (unvolIst.): The Yogiiclirabhumi of Of these two, the first is called Sāgaradinna. anguish"110 and äsava as denoting, in this passage, something like "trouble, E.g .. MN 1:286: 1lI:203 :; T 1'705a4-6; A V:264:; T 2:271 b20-23.10 Cp. MN II:97f where it refer to the habilual killer Angulimala.11 M1:343f; AN II:207f; Sang 1: 122f (lV.44: T 26:406b13ff).6 The son is equal to his father in moral qualities;

paritrastaḥ parastriyāḥ#Those who are frightened of the wives of others. Those who are frightened by other mens wives. Those who are frightened of other mens wives. Those who are frightened of other mens wives. Those who are frightened of other$bhadre kasyāsi kā veti#O blessed one, to whom do you belong? Who are you?$tām apṛccham avāṅmukhaḥ#I lowered my face and asked her, O fortunate one! What do you wish me to tell you? She replied, I am asking you.$mānuṣī mānuṣaṃ dṛṣṭvā#When a woman has seen a man, she is not going to lie down on the ground.$deśe durlabhamānuṣe#In a place where humans are scarce,$labdhabandhur ivāraṇye#Like one who has found a friend in the forest.$viśrabdhārabdha bhāṣitum#You should speak with confidence when you feel inspired to speak.$sādhudharmārthasarvārthaḥ#Good! The Dharma and its meaning are good in every way.$sārthavāho sti sāgaraḥ#There is Sāgara, the leader of a caravan.$rājarājagṛhākāra#in the form of a royal palace,$gṛhe rājagṛhe pure#In the royal palace, in the city,$yāvanīnāmikā yasya#Whose name is Yāvanī, he who has a dislike for women, he who has a dislike for men, he who has a dislike for women, he who has a dislike for men, he who has a dislike for women,$jāyā yavanadeśajā#Wifea woman hailing from the Yavana country.$yā prakṛṣṭe pi saubhāgye#It is that which exists even in the greatest good fortune.$patiṃ devam ivārcati#She worships her husband as a god.$tayoḥ sāgaradinnākhyaḥ#Of these two, the first is called Sāgaradinna.$putraḥ pitror guṇaiḥ samaḥ#The son is equal to his father in moral qualities;$

krameṇa padacatuṣṭayasyārthaḥ mokṣopy atra cinmātratayāvasthitirūpaḥ yathāvarṇavidhānam apavargaś ca bhavati yosau bhagavatīty ādinā ananyanimittabhaktiyogalakṣaṇo nānāgatinimittāvidyāgranthirandhana dvāreṇety bhp antena pañcamoktagadyena tathā niruktatvāt sādhya bhaktiprādurbhāvalakṣaṇaṃ ceti dvividho jñeyaḥ ubhayatrāpi kalpanā rūpāvidyāyā nivṛtteḥ yasmāt svayam īśvaras tattad arthaṃ tattatsādhakatvena dṛśyamānānāṃ buddhyādīn sṛṣṭavān tasmāt tat tatsampādanaśaktinidhānayogyatayā teṣu kṛtavān iti labhyate tatra$The meaning of the four phrases "in order" is as follows. (11)kyehi rdo rje mkhaḥ hgro ma dra baḥi sdom pa las rdo rje sñin po mnonpar byan chub pa źes bya ba brtag paḥi rgyal po rdzogs so || Liberation also here is of the nature of an abiding in pure consciousness. The procedure should be done according to the caste, and there will be final beatitude. "2 ""This primary substance which is the same and of one flavour is the threefold world,"and no second substance apart from this is to be seen'-mñam pa dan ro gcig par bya baḥigái ni srid pahi hkhor lo ñid de | hdi las ma gtogs pahi don gñis pa ni hgah yan yod par ma Yasaḥ Bhagavatī, etc., and so on. The knot of ignorance is the knot that ties one to different states of existence. It is characterized by devotion for no other reason and it is like a fire, with flames emanating from the touch of the sun. Dvāraṇa is to be construed with the Ablative ending, in accordance with Pāṇinis Sūtra, which forms the subject-matter of the said Injunction; and as it has been so expounded, it fulfils the conditions of the Injunction. It should be understood to be of two types, as the characteristic and the manifestation of devotion. In both cases there is Kalpanā, Conceptual Content; as has been declared in the following words of the Sūtra Conceptual Content consists in fancies and assumptions made by men who are ignorant of the real state of things (Ślokavārtika-sūtra Iii. iv. Because it brings about the cessation of ignorance with respect to form. Because God Himself is such and such. for that purpose he created Intellect and the rest, which are seen as instrumental in accomplishing those; hence also it is said It was for that purpose that he created Intellect and the rest. Hence also it is said It was for that purpose that he created Intellect and the rest, which are seen as instrumental in What is meant is that he acted towards them, because they are the receptacles of the capacity to accomplish those purposes.

krameṇa padacatuṣṭayasyārthaḥ#The meaning of the four phrases "in order" is as follows.$mokṣopy atra cinmātratayāvasthitirūpaḥ#Liberation also here is of the nature of an abiding in pure consciousness.$yathāvarṇavidhānam apavargaś ca bhavati#The procedure should be done according to the caste, and there will be final beatitude.$yosau bhagavatīty ādinā#Yasaḥ Bhagavatī, etc., and so on.$ananyanimittabhaktiyogalakṣaṇo nānāgatinimittāvidyāgranthirandhana#The knot of ignorance is the knot that ties one to different states of existence. It is characterized by devotion for no other reason and it is like a fire, with flames emanating from the touch of the sun.$dvāreṇety bhp antena pañcamoktagadyena tathā niruktatvāt sādhya#Dvāraṇa is to be construed with the Ablative ending, in accordance with Pāṇinis Sūtra, which forms the subject-matter of the said Injunction; and as it has been so expounded, it fulfils the conditions of the Injunction.$bhaktiprādurbhāvalakṣaṇaṃ ceti dvividho jñeyaḥ#It should be understood to be of two types, as the characteristic and the manifestation of devotion.$ubhayatrāpi kalpanā#In both cases there is Kalpanā, Conceptual Content; as has been declared in the following words of the Sūtra Conceptual Content consists in fancies and assumptions made by men who are ignorant of the real state of things (Ślokavārtika-sūtra Iii. iv.$rūpāvidyāyā nivṛtteḥ#Because it brings about the cessation of ignorance with respect to form.$yasmāt svayam īśvaras tattad#Because God Himself is such and such.$arthaṃ tattatsādhakatvena dṛśyamānānāṃ buddhyādīn sṛṣṭavān tasmāt tat#for that purpose he created Intellect and the rest, which are seen as instrumental in accomplishing those; hence also it is said It was for that purpose that he created Intellect and the rest. Hence also it is said It was for that purpose that he created Intellect and the rest, which are seen as instrumental in$tatsampādanaśaktinidhānayogyatayā teṣu kṛtavān iti labhyate tatra#What is meant is that he acted towards them, because they are the receptacles of the capacity to accomplish those purposes.$

tathā maharṣe vartāmi kiṃ pralāpaḥ kariṣyati anarthe jātanirbandhaṃ parārthe lobhamohitam anāryakeṣv abhirataṃ maraṇe kṛtaniścayam jñātīnāṃ duḥkhakartāraṃ bandhūnāṃ śokavardhanam suhṛdāṃ kleśadātāraṃ dviṣatāṃ harṣavardhanam kathaṃ nainaṃ vimārgasthaṃ vārayantīha bāndhavāḥ sauhṛdād vā suhṛtsnigdho bhagavān vā pitāmahaḥ uktaṃ bhagavatā vākyam uktaṃ bhīṣmeṇa yat kṣamam uktaṃ bahuvidhaṃ caiva nāradenāpi tac chṛṇu durlabho vai suhṛc chrotā durlabhaś ca hitaḥ suhṛt tiṣṭhate hi suhṛd yatra na bandhus tatra tiṣṭhati śrotavyam api paśyāmi suhṛdāṃ kurunandana na kartavyaś ca nirbandho nirbandho hi sudāruṇaḥ yathā nirbandhataḥ prāpto gālavena parājayaḥ viśvāmitraṃ tapasyantaṃ dharmo jijñāsayā purā$O maharshi! If I act in this way, what is the point of this lamentation? He is addicted to that which should not be pursued. He is confounded because of his avarice for the riches of others. I have always been addicted to ignoble deeds and have made up my mind to die. He causes grief to his kin and increases the misery of his relatives. He causes difficulties for his well-wishers and increases the delight of his enemies. Why did his relatives not restrain him from a deviant path? A well-wisher may be affectionate towards a well-wisher, or the illustrious one may be the grandfather. The illustrious one has spoken appropriate words and so has Bhishma. Narada has also spoken to you about many things. Listen to them. A well-wisher who listens is extremely difficult to get. A well-wisher who does good is extremely difficult to get. Where there is a well-wisher, there is no friend. O descendant of the Kuru lineage! I think that you should listen to your well-wishers. One should not be obstinate. Obstinacy is extremely terrible. Esto parecería referirse a los animales domésticos, pero hayotra razón que se refiere a los animales salvajes, a saber,que un animal mata o devora a los otros, en especial al más That is the reason he was obstructed in his defeat at the hands of Galava. In ancient times, Dharma wished to test Vishvamitras austerities.

tathā maharṣe vartāmi kiṃ pralāpaḥ kariṣyati#O maharshi! If I act in this way, what is the point of this lamentation?$anarthe jātanirbandhaṃ parārthe lobhamohitam#He is addicted to that which should not be pursued. He is confounded because of his avarice for the riches of others.$anāryakeṣv abhirataṃ maraṇe kṛtaniścayam#I have always been addicted to ignoble deeds and have made up my mind to die.$jñātīnāṃ duḥkhakartāraṃ bandhūnāṃ śokavardhanam#He causes grief to his kin and increases the misery of his relatives.$suhṛdāṃ kleśadātāraṃ dviṣatāṃ harṣavardhanam#He causes difficulties for his well-wishers and increases the delight of his enemies.$kathaṃ nainaṃ vimārgasthaṃ vārayantīha bāndhavāḥ#Why did his relatives not restrain him from a deviant path?$sauhṛdād vā suhṛtsnigdho bhagavān vā pitāmahaḥ#A well-wisher may be affectionate towards a well-wisher, or the illustrious one may be the grandfather.$uktaṃ bhagavatā vākyam uktaṃ bhīṣmeṇa yat kṣamam#The illustrious one has spoken appropriate words and so has Bhishma.$uktaṃ bahuvidhaṃ caiva nāradenāpi tac chṛṇu#Narada has also spoken to you about many things. Listen to them.$durlabho vai suhṛc chrotā durlabhaś ca hitaḥ suhṛt#A well-wisher who listens is extremely difficult to get. A well-wisher who does good is extremely difficult to get.$tiṣṭhate hi suhṛd yatra na bandhus tatra tiṣṭhati#Where there is a well-wisher, there is no friend.$śrotavyam api paśyāmi suhṛdāṃ kurunandana#O descendant of the Kuru lineage! I think that you should listen to your well-wishers.$na kartavyaś ca nirbandho nirbandho hi sudāruṇaḥ#One should not be obstinate. Obstinacy is extremely terrible.$yathā nirbandhataḥ prāpto gālavena parājayaḥ#That is the reason he was obstructed in his defeat at the hands of Galava.$viśvāmitraṃ tapasyantaṃ dharmo jijñāsayā purā#In ancient times, Dharma wished to test Vishvamitras austerities.$

dravamāṇaṃ balaṃ dṛṣṭvā palāyanakṛtakṣaṇam duryodhanaṃ samāsādya droṇaputro bravīd idam kim iyaṃ dravate senā trastarūpeva bhārata dravamāṇāṃ ca rājendra nāvasthāpayase raṇe tvaṃ cāpi na yathāpūrvaṃ prakṛtistho narādhipa karṇaprabhṛtayaś ceme nāvatiṣṭhanti pārthivāḥ anyeṣv api ca yuddheṣu naiva senādravat tadā kaccit kṣemaṃ mahābāho tava sainyasya bhārata kasminn idaṃ hate rājan rathasiṃhe balaṃ tava etām avasthāṃ saṃprāptaṃ tan mamācakṣva kaurava tat tu duryodhanaḥ śrutvā droṇaputrasya bhāṣitam ghoram apriyam ākhyātuṃ nāśakat pārthivarṣabhaḥ bhinnā naur iva te putro nimagnaḥ śokasāgare aplave plavam anvicchan yathāgādhe naro mbhasi bāṣpeṇa pihito dṛṣṭvā droṇaputraṃ rathe sthitam$The soldiers saw that they were running away, having made up their minds to run away. Dronas son approached Duryodhana and spoke these words. O descendant of the Bharata lineage! Why are these soldiers running away, as if they are terrified? O Indra among kings! They are running away in the battle, but you are not repressing them. O lord of men! Nor are you in your natural state. Karna and the other kings will not be able to take a stand. In no other encounter did the soldiers run away. O mighty-armed one! O descendant of the Bharata lineage! I hope all is well with your soldiers. 138-141, 144, 168, 189, 190, O king! On whom of the lions among rathas having been slain, have you exhibited this strength? He was a lion among men. O Kourava! Tell me everything about why I have attained such a plight. Duryodhana heard the words spoken by Dronas son. The bull among kings was incapable of saying anything terrible and disagreeable. Your son is immersed in an ocean of grief, like a shattered boat. It is like a man seeking a boat across a fathomless ocean. On seeing that Dronas son was stationed on his chariot, his voice choked with tears.

dravamāṇaṃ balaṃ dṛṣṭvā palāyanakṛtakṣaṇam#The soldiers saw that they were running away, having made up their minds to run away.$duryodhanaṃ samāsādya droṇaputro bravīd idam#Dronas son approached Duryodhana and spoke these words.$kim iyaṃ dravate senā trastarūpeva bhārata#O descendant of the Bharata lineage! Why are these soldiers running away, as if they are terrified?$dravamāṇāṃ ca rājendra nāvasthāpayase raṇe#O Indra among kings! They are running away in the battle, but you are not repressing them.$tvaṃ cāpi na yathāpūrvaṃ prakṛtistho narādhipa#O lord of men! Nor are you in your natural state.$karṇaprabhṛtayaś ceme nāvatiṣṭhanti pārthivāḥ#Karna and the other kings will not be able to take a stand.$anyeṣv api ca yuddheṣu naiva senādravat tadā#In no other encounter did the soldiers run away.$kaccit kṣemaṃ mahābāho tava sainyasya bhārata#O mighty-armed one! O descendant of the Bharata lineage! I hope all is well with your soldiers.$kasminn idaṃ hate rājan rathasiṃhe balaṃ tava#O king! On whom of the lions among rathas having been slain, have you exhibited this strength? He was a lion among men.$etām avasthāṃ saṃprāptaṃ tan mamācakṣva kaurava#O Kourava! Tell me everything about why I have attained such a plight.$tat tu duryodhanaḥ śrutvā droṇaputrasya bhāṣitam#Duryodhana heard the words spoken by Dronas son.$ghoram apriyam ākhyātuṃ nāśakat pārthivarṣabhaḥ#The bull among kings was incapable of saying anything terrible and disagreeable.$bhinnā naur iva te putro nimagnaḥ śokasāgare#Your son is immersed in an ocean of grief, like a shattered boat.$aplave plavam anvicchan yathāgādhe naro mbhasi#It is like a man seeking a boat across a fathomless ocean.$bāṣpeṇa pihito dṛṣṭvā droṇaputraṃ rathe sthitam#On seeing that Dronas son was stationed on his chariot, his voice choked with tears.$

anantam asthūlam paraṃ padaṃ vedavido tvam eva tac yathā hi mūle viṭapī vyomādiśabdādimayaṃ muñcāmi yāvat vairiṣv dṛṣṭvā hi tāvat sahasā nūnaṃ tavaivācyuta sa hatā hatās te bhavato mayā punaḥ keśava kāh karṇabhīṣmapramukhān yuṣmatprasādena vinā triśūlapāṇir mama yaḥ niṣūdayan vairibalaṃ jñātaṃ mayā sāṃpratam etad tava prasādasya hi sā sūryātmako yaś ca nāśāya nābhūt patito pi tvatsaṃnidhānasya hi so bālye bhavān yāni cakāra$Infinite is that which is not gross. He is the supreme refuge of those who know the Vedas. You alone are it. Just as a tree at the root Ākāśa and the rest are made up of Sound and other things; I'll set it free! In the enemy's camp, in the midst of a pack of elephants, and in the interior of a forest, there is a large number of infantry, cavalry, chariots, and infantry that are trained for warfare. When he saw them, he was overcome with compassion and said, Stop! Stop! " Hearing these words, the king at once gave up his intention of committing such a crime in the presence of those who were skilled in the use of weapons. O Achyuta! There is no doubt that it belongs to you alone. They are doomed, they are doomed. O Keshava! It is I who have done this to you. Karna and Bhishma are the foremost warriors on your side. Without your grace, I shall not be able to live happily in the forest. to elements decisive for spiritual pollution and purification, andculminating in liberation and the spiritual qualities it entails.There is good reason to assume that the Mahayana key termswere originally arranged according to a similar principle: arrangementaccording to the number of items comprised, superseded by an He holds a trident in his hand. He slaughtered the enemys army. I have just found out the answer to your question. version explicitly states that people consider plants to be living beings (see n. 130).132Cpo Kapp 1.36; Ayar II.3.1.1 (JAS ed. § 464).133 Perhaps the expression was mechanically taken over from another context like Vin IV 34 (see§ S.4) where the sg. fits the context, referring as it does to rukkha/fl, or even Vin IV 32 (see § IS.2)where it refers to the earth (pathavf). It is because of your favours that she has come to be called slow-waisted, steadfast, and true. And that which is of the nature of the sun. he was not ruined, even though he fell. It is because of your presence that I have been able to do that. The king replied, O lord of the earth! O one with dharma in your soul! O one who grants honours! O one with dharma in your soul! O one with dharma in your soul! O one with dharma in your soul! O one with dhar Whatever actions you have performed in your childhood,

anantam asthūlam#Infinite is that which is not gross.$paraṃ padaṃ vedavido#He is the supreme refuge of those who know the Vedas.$tvam eva tac#You alone are it.$yathā hi mūle viṭapī#Just as a tree at the root$vyomādiśabdādimayaṃ#Ākāśa and the rest are made up of Sound and other things;$muñcāmi yāvat#I'll set it free!$vairiṣv#In the enemy's camp, in the midst of a pack of elephants, and in the interior of a forest, there is a large number of infantry, cavalry, chariots, and infantry that are trained for warfare.$dṛṣṭvā hi tāvat sahasā#When he saw them, he was overcome with compassion and said, Stop! Stop! " Hearing these words, the king at once gave up his intention of committing such a crime in the presence of those who were skilled in the use of weapons.$nūnaṃ tavaivācyuta sa#O Achyuta! There is no doubt that it belongs to you alone.$hatā hatās te bhavato#They are doomed, they are doomed.$mayā punaḥ keśava#O Keshava! It is I who have done this to you.$kāh karṇabhīṣmapramukhān#Karna and Bhishma are the foremost warriors on your side.$yuṣmatprasādena vinā#Without your grace, I shall not be able to live happily in the forest.$triśūlapāṇir mama yaḥ#He holds a trident in his hand.$niṣūdayan vairibalaṃ#He slaughtered the enemys army.$jñātaṃ mayā sāṃpratam etad#I have just found out the answer to your question.$tava prasādasya hi sā#It is because of your favours that she has come to be called slow-waisted, steadfast, and true.$sūryātmako yaś ca#And that which is of the nature of the sun.$nāśāya nābhūt patito pi#he was not ruined, even though he fell.$tvatsaṃnidhānasya hi so#It is because of your presence that I have been able to do that. The king replied, O lord of the earth! O one with dharma in your soul! O one who grants honours! O one with dharma in your soul! O one with dharma in your soul! O one with dharma in your soul! O one with dhar$bālye bhavān yāni cakāra#Whatever actions you have performed in your childhood,$

nityakarmaparityāgo mohāttāmasa ucyate kleśaduḥkhabhayāttyāgo rājaso niṣphalaḥ smṛtaḥ kurvatāmapyasaktānāṃ tyāgaḥ sattvocito mataḥ śrīgītāsu saptadaśo dhyāyaḥ karma kartā ca buddhiśca trividhā guṇabhedataḥ dhṛtiḥ sukhaṃ ca traiguṇyāttrividhaṃ dehināṃ matam yathoktasevī niḥsaṅgaḥ kuru karma nijaṃ sakhe madbhakto matstutiparaḥ paraṃ padamavāpsyasi idaṃ bhaktāya te jñānamupadiṣṭaṃ mayā svayam yaḥ śroṣyati sa saṃsāraduḥkhānyatitariṣyati kaccinmoho vinaṣṭaste kaccidetacchrutaṃ tvayā keśaveneti kathite babhāṣe śakranandanaḥ bhagavanvītamoho haṃ kariṣye tava śāsanam uktveti vīro gāṇḍīvamācakarṣa raṇotsukaḥ$Abandoning ones daily duties through delusion is said to be of the tamas-type. It has been said that renunciation based on rajas is fruitless, because of fear of facing hardships and misery. Even if those who are detached act in this way, it is held that renunciation is in conformity with sattva. Conclusion of the seventeenth chapter, The Laying of the Fire in a Cave. Chapter XVII Deliberation on the Descent of the Force of Consciousness. On the Eighteenth Day The Laying of the Fire in a Cave is finished. According to the three different qualities, intelligence is of three kindsaction, agent and instrument. According to the view of embodied beings, there are three kinds of qualities in steadfastness and happiness. O friend! Without any attachment, do what you promised. You are my devotee. You are always engaged in praising me. You will obtain the supreme objective. You are devoted to me and I have instructed you about this knowledge myself. He who listens to it will transcend the miseries of cyclic existence. Has your delusion been destroyed? Have you heard this? When Keshava said this, Shakras descendant replied, O lord of the earth! I am pleased with you. O illustrious one! I will overcome my delusion and act in accordance with your instructions. Saying these words, the hero dragged Gāndi's son, eager for a fight.

nityakarmaparityāgo mohāttāmasa ucyate#Abandoning ones daily duties through delusion is said to be of the tamas-type.$kleśaduḥkhabhayāttyāgo rājaso niṣphalaḥ smṛtaḥ#It has been said that renunciation based on rajas is fruitless, because of fear of facing hardships and misery.$kurvatāmapyasaktānāṃ tyāgaḥ sattvocito mataḥ#Even if those who are detached act in this way, it is held that renunciation is in conformity with sattva.$śrīgītāsu saptadaśo dhyāyaḥ#Conclusion of the seventeenth chapter, The Laying of the Fire in a Cave. Chapter XVII Deliberation on the Descent of the Force of Consciousness. On the Eighteenth Day The Laying of the Fire in a Cave is finished.$karma kartā ca buddhiśca trividhā guṇabhedataḥ#According to the three different qualities, intelligence is of three kindsaction, agent and instrument.$dhṛtiḥ sukhaṃ ca traiguṇyāttrividhaṃ dehināṃ matam#According to the view of embodied beings, there are three kinds of qualities in steadfastness and happiness.$yathoktasevī niḥsaṅgaḥ kuru karma nijaṃ sakhe#O friend! Without any attachment, do what you promised.$madbhakto matstutiparaḥ paraṃ padamavāpsyasi#You are my devotee. You are always engaged in praising me. You will obtain the supreme objective.$idaṃ bhaktāya te jñānamupadiṣṭaṃ mayā svayam#You are devoted to me and I have instructed you about this knowledge myself.$yaḥ śroṣyati sa saṃsāraduḥkhānyatitariṣyati#He who listens to it will transcend the miseries of cyclic existence.$kaccinmoho vinaṣṭaste kaccidetacchrutaṃ tvayā#Has your delusion been destroyed? Have you heard this?$keśaveneti kathite babhāṣe śakranandanaḥ#When Keshava said this, Shakras descendant replied, O lord of the earth! I am pleased with you.$bhagavanvītamoho haṃ kariṣye tava śāsanam#O illustrious one! I will overcome my delusion and act in accordance with your instructions.$uktveti vīro gāṇḍīvamācakarṣa raṇotsukaḥ#Saying these words, the hero dragged Gāndi's son, eager for a fight.$

prayasvantaḥ prati haryāmasi tvā satyāḥ santu yajamānasya kāmāḥ prendrāgnibhyāṃ suvacasyām iyarmi sindhāv iva prerayaṃ nāvam arkaiḥ ayā iva pari caranti devā ye asmabhyaṃ dhanadā udbhidaś ca na vā u devāḥ kṣudham id vadhaṃ dadur utāśitam upa gacchanti mṛtyavaḥ uto rayiḥ pṛṇato nopa dasyaty utāpṛṇan marḍitāraṃ na vindate ya ādhrāya cakamānāya pitvo nnavān san raphitāyopajagmuṣe sthiram manaḥ kṛṇute sevate puroto cit sa marḍitāraṃ na vindate sa id bhojo yo gṛhave dadāty annakāmāya carate kṛśāya aram asmai bhavati yāmahūtā utāparīṣu kṛṇute sakhāyam na sa sakhā yo na dadāti sakhye sacābhuve sacamānāya pitvaḥ apāsmāt preyān na tad oko asti pṛṇantam anyam araṇaṃ cid icchet$besser taugt als mit der (als Tatp. verstandenen) Lesung'badhisattvair5madfieyam;denn in H.c.3 und H.d-wirdja gefolgert, daß es aIso keinenwirklichen BodMsattva, sondern nur den Namen 'Bodhicattva' ,gebe, We, impetuous, welcome thee; Fulfilled be the desires of the sacrificer. By Indra and Agni I set forth my words of pleasant speech, As by the suns a boat on the sea. The gods who bestow upon us wealth and riches, Like birds they move round us; The gods have not given up hunger as a weapon, Nor do deaths approach him who is eaten; And wealth will not come to him who fulfils it, and he who fulfils not findeth none to help him. He who hath gone nigh to him, the lowly one, stricken for his neighing, as soon as he had recovered himself from his affliction, is invincible and victorious. He makes his mind steady, he serves before him the intellect, he finds no one to rub him. He is food who gives to the householder who desires food, lives for a while to one who is emaciated. It is ready for him, And in the days to come he makes it his friend. He is not a friend who does not give, to one in need of aid, his life-span whether he has it or not. There is no abode for him that would go away from him; He would seek some other kind of shelter, filling.

prayasvantaḥ prati haryāmasi tvā satyāḥ santu yajamānasya kāmāḥ#We, impetuous, welcome thee; Fulfilled be the desires of the sacrificer.$prendrāgnibhyāṃ suvacasyām iyarmi sindhāv iva prerayaṃ nāvam arkaiḥ#By Indra and Agni I set forth my words of pleasant speech, As by the suns a boat on the sea.$ayā iva pari caranti devā ye asmabhyaṃ dhanadā udbhidaś ca#The gods who bestow upon us wealth and riches, Like birds they move round us;$na vā u devāḥ kṣudham id vadhaṃ dadur utāśitam upa gacchanti mṛtyavaḥ#The gods have not given up hunger as a weapon, Nor do deaths approach him who is eaten;$uto rayiḥ pṛṇato nopa dasyaty utāpṛṇan marḍitāraṃ na vindate#And wealth will not come to him who fulfils it, and he who fulfils not findeth none to help him.$ya ādhrāya cakamānāya pitvo nnavān san raphitāyopajagmuṣe#He who hath gone nigh to him, the lowly one, stricken for his neighing, as soon as he had recovered himself from his affliction, is invincible and victorious.$sthiram manaḥ kṛṇute sevate puroto cit sa marḍitāraṃ na vindate#He makes his mind steady, he serves before him the intellect, he finds no one to rub him.$sa id bhojo yo gṛhave dadāty annakāmāya carate kṛśāya#He is food who gives to the householder who desires food, lives for a while to one who is emaciated.$aram asmai bhavati yāmahūtā utāparīṣu kṛṇute sakhāyam#It is ready for him, And in the days to come he makes it his friend.$na sa sakhā yo na dadāti sakhye sacābhuve sacamānāya pitvaḥ#He is not a friend who does not give, to one in need of aid, his life-span whether he has it or not.$apāsmāt preyān na tad oko asti pṛṇantam anyam araṇaṃ cid icchet#There is no abode for him that would go away from him; He would seek some other kind of shelter, filling.$

agniśikhā lāṅgalikyā kuṅkumegniśikha matam vaddhaśikhā jaṭāyā syād bāle baddhaśikho mataḥ khapañcakam syānmalinamukhaḥ prete golāṅgūle khalenale atha śītamayūkhopi śaśāṅkaghanasārayoḥ sarvatomukhamākhyātamantarikṣe ca pāthasi vidhikṣetrajñarudreṣu kathitaḥ sarvatomukhaḥ iti khāntavargaḥ gaikakam gauḥ svarge vṛṣabhe raśmau vajre candramasi smṛtaḥ arjjune netradigbāṇabhūvāgvāriṣu gaurmatā gadvikam agaḥ śaile drume bhānau nagavatpvanāsane khagaḥ sūryye grahe deve mārgaṇe ca vihaṅgame bhagamaiśvaryyamāhātmyajñānavairāgyayoniṣu yaśovīryyaprayatnecchāśrīdharmmaravimuktiṣu yuga hastacatuṣkepi rathasīrāṅgayoryugaḥ yuga kṛtādau yugale vṛddhināmauṣadhepi ca$Agniśikhā, Lāṅgalīkā and saffron are regarded as agniśikha. Vaddhaśikhā and jaṭā. Baddhaśikhā is prescribed for a child. The group of five cavities. Golaṅgūlaḥ [golaṅgūla] and khalanalāḥ [khalanala]. Then the cool rays of the moon and clouds, Sarvatomukha is said to be in the sky and on the earth. It is said to be sarvatomukha among the Vedas, kṣetrajña and Rudras. Here ends the Section on Patient Endurance. One by one. The cow is said to be in heaven, the bull in the rays, the vajra in the moon and the eye in the tuft of hair on the head. Arjunas eyes became the arrows of the directions. Gaurmatā in the waters. if it is for a louse; One should not sit on a mountain, on a tree, in the sun, or like an elephant in the forest. The asterisms khaga, surya, graha, deva, magana and vihangam are auspicious. Bhaga is the source of prosperity, greatness, knowledge and detachment. Their renown, diligence, diligence, and aspiration For the Dharma, the Dharma, and the liberations will be celebrated. The same in the case of a chariots linchpin yoked to four cubits by the yoke or arm-guid. In the first yuga, krita yuga, there were Vṛddhi and Auṣadha too.

agniśikhā lāṅgalikyā kuṅkumegniśikha matam#Agniśikhā, Lāṅgalīkā and saffron are regarded as agniśikha.$vaddhaśikhā jaṭāyā syād bāle baddhaśikho mataḥ#Vaddhaśikhā and jaṭā. Baddhaśikhā is prescribed for a child.$khapañcakam#The group of five cavities.$syānmalinamukhaḥ prete golāṅgūle khalenale#Golaṅgūlaḥ [golaṅgūla] and khalanalāḥ [khalanala].$atha śītamayūkhopi śaśāṅkaghanasārayoḥ#Then the cool rays of the moon and clouds,$sarvatomukhamākhyātamantarikṣe ca pāthasi#Sarvatomukha is said to be in the sky and on the earth.$vidhikṣetrajñarudreṣu kathitaḥ sarvatomukhaḥ#It is said to be sarvatomukha among the Vedas, kṣetrajña and Rudras.$iti khāntavargaḥ#Here ends the Section on Patient Endurance.$gaikakam#One by one.$gauḥ svarge vṛṣabhe raśmau vajre candramasi smṛtaḥ#The cow is said to be in heaven, the bull in the rays, the vajra in the moon and the eye in the tuft of hair on the head.$arjjune netradigbāṇabhūvāgvāriṣu gaurmatā#Arjunas eyes became the arrows of the directions. Gaurmatā in the waters.$gadvikam#if it is for a louse;$agaḥ śaile drume bhānau nagavatpvanāsane#One should not sit on a mountain, on a tree, in the sun, or like an elephant in the forest.$khagaḥ sūryye grahe deve mārgaṇe ca vihaṅgame#The asterisms khaga, surya, graha, deva, magana and vihangam are auspicious.$bhagamaiśvaryyamāhātmyajñānavairāgyayoniṣu#Bhaga is the source of prosperity, greatness, knowledge and detachment.$yaśovīryyaprayatnecchāśrīdharmmaravimuktiṣu#Their renown, diligence, diligence, and aspiration For the Dharma, the Dharma, and the liberations will be celebrated.$yuga hastacatuṣkepi rathasīrāṅgayoryugaḥ#The same in the case of a chariots linchpin yoked to four cubits by the yoke or arm-guid.$yuga kṛtādau yugale vṛddhināmauṣadhepi ca#In the first yuga, krita yuga, there were Vṛddhi and Auṣadha too.$

śrī brhaspatismṛtiḥ dharmapradhānāḥ puruṣāḥ pūrvam āsann ahiṃsakāḥ lobhadveṣābhibhūtānāṃ vyavahāraḥ pravartitaḥ prayacchec ced bhṛtiṃ svāmī bhṛtyānāṃ karma kurvatām na kurvanti ca bhṛtyāś cet tatra vādaḥ pravartate hiṃsāṃ vā kurute kaś cid deyaṃ vā na prayacchati dve hi sthāne vivādasya tayor bahutarā gatiḥ yato dravyaṃ vinikrīya ṛṇārthaṃ caiva gṛhyate tanmūlyam uttamarṇena vyavahāra iti smṛtaḥ rājaguṇāḥ guṇadharmān ato rājñaḥ kathayāmy anupūrvaśaḥ dhanikarṇikasaṃdigdhau pratibhūlekhyasākṣiṇaḥ vicārayati yaḥ samyak tasyotpattiṃ nibodhata somāgnyarkānilendrāṇāṃ vittāpattyor yamasya ca$According to the Bṛhaspati Sūtra: In earlier times, men placed dharma at the forefront and were non-violent. The affairs were conducted by those who were overcome by greed and hatred. The master must give wages to those servants who are engaged in his work. If the servants do not act in this way, a dispute will arise. ready enumerated in reverse order in kā. 41, which deals with the process of the reabsorptionof the universe in consciousness.933 Thus is confirmed that kā. 46 deals with the sṛṣṭikrama.934 Cf. PS 14 and YR ad loc.210TRANSLATIONown Self, appears yet as different. 935 And there is nothing that is differentfrom him.Kārikās 47-50 5 50ff. Some commit violence. Others do not give to those who should be given. There are two cases in which a dispute is likely to be initiated: when the parties have not been unanimous, they proceed to give their decision in accordance with the principle that there is no difference between the two sets of facts; and it is only on these two grounds that there is immense litigation. Since money is bought and borrowed only for the purpose of paying off debts, it becomes a case of fraudulent mortgage. The meaning thus comes to be as follows:In the case of lending money on interest, or in that of buying and selling other commodities, or in that of making use of pledges received from persons It has been declared that the transaction is effected by means of a debt to the debtor for the price paid. The Kings Qualities Therefore, in due course, I will tell you about the qualities and dharma of kings. Debtors and debtors shall be examined in the case of doubtful cases. Surety and witness shall also be examined. One who reflects on this well, understands the reason for the birth of such a person. lung - aldiejenigen I of the Moon, Fire, the Sun, Wind, Indra, Wealth and Absence of Calamities, and of Yama.

śrī brhaspatismṛtiḥ#According to the Bṛhaspati Sūtra:$dharmapradhānāḥ puruṣāḥ pūrvam āsann ahiṃsakāḥ#In earlier times, men placed dharma at the forefront and were non-violent.$lobhadveṣābhibhūtānāṃ vyavahāraḥ pravartitaḥ#The affairs were conducted by those who were overcome by greed and hatred.$prayacchec ced bhṛtiṃ svāmī bhṛtyānāṃ karma kurvatām#The master must give wages to those servants who are engaged in his work.$na kurvanti ca bhṛtyāś cet tatra vādaḥ pravartate#If the servants do not act in this way, a dispute will arise.$hiṃsāṃ vā kurute kaś cid deyaṃ vā na prayacchati#Some commit violence. Others do not give to those who should be given.$dve hi sthāne vivādasya tayor bahutarā gatiḥ#There are two cases in which a dispute is likely to be initiated: when the parties have not been unanimous, they proceed to give their decision in accordance with the principle that there is no difference between the two sets of facts; and it is only on these two grounds that there is immense litigation.$yato dravyaṃ vinikrīya ṛṇārthaṃ caiva gṛhyate#Since money is bought and borrowed only for the purpose of paying off debts, it becomes a case of fraudulent mortgage. The meaning thus comes to be as follows:In the case of lending money on interest, or in that of buying and selling other commodities, or in that of making use of pledges received from persons$tanmūlyam uttamarṇena vyavahāra iti smṛtaḥ#It has been declared that the transaction is effected by means of a debt to the debtor for the price paid.$rājaguṇāḥ#The Kings Qualities$guṇadharmān ato rājñaḥ kathayāmy anupūrvaśaḥ#Therefore, in due course, I will tell you about the qualities and dharma of kings.$dhanikarṇikasaṃdigdhau pratibhūlekhyasākṣiṇaḥ#Debtors and debtors shall be examined in the case of doubtful cases. Surety and witness shall also be examined.$vicārayati yaḥ samyak tasyotpattiṃ nibodhata#One who reflects on this well, understands the reason for the birth of such a person.$somāgnyarkānilendrāṇāṃ vittāpattyor yamasya ca#of the Moon, Fire, the Sun, Wind, Indra, Wealth and Absence of Calamities, and of Yama.$

ciccetyayor na bhedo sti yac cic cetyaṃ tad eva hi yaiva dṛk saiva muktālī bījam evāṅkuras smṛtaḥ bījam eva phalaṃ viddhi tyaktāśeṣaviśeṣaṇam viśeṣakalpanād asya na saṅkalpasya satyatā satyatā yadi saṅkalpe tasmāt tajjā tad eva vā sa ca saṅkalpa etasmād ādyād evoditaś śivāt tasmād yad eva paramaṃ padaṃ cinmātram avyayam tad eva savikalpā cic cetyam ādyaṃ tad eva ca tad eva jīvakalanaṃ tad evāhaṅkṛtis sphurat tad eva buddhis tac cittaṃ tat spandaś cendriyāṇi tat tad dehas taj jagat kṛtsnaṃ tad diśas tac ca rodasī tad adryurvīnadīśādi tṛṇāntaṃ vābjajādi ca jaḍo deho jaḍo kṣaugho jaḍaṃ cittaṃ jaḍā matiḥ$There is no difference between the intellect and the thinkable, for that which is the intellect is the same as the thinkable. The pearl necklace is the same as the eye and the seed is known as the sprout. Know that the fruit is nothing but a seed, without any blemishes attached to it. The assumption of a particular character does not necessarily prove the truthfulness of the resolve in question. If the truth is in the resolve, then it arises from that, or it is just that. 8' This resolve has emerged from Śiva Himself at the very outset. Therefore, that which is the supreme objective is pure consciousness and without decay. That is the original consciousness and its objects of thought, with all its various thoughts. The very same thing is spoken of as the Living Self, and the very same manifests itself as the I-consciousness. It is the same as intelligence, the same as consciousness, the same as motion and the same as the senses. It is the body. It is the entire universe. It is the directions. It is heaven and earth. It begins with the tip of the wing and ends with a blade of grass or lotus etc. See Comparative notes for Verse 9.149.“The son of a Śūdra wife receives no share of his father’s estate in case the mother was not legally married’ (Medhātithi; ‘others,’ in Kullūka),—or in case he is destitute of good qualities (Kullūka and Rāghavānanda).According to Medhātithi and Nārāyaṇa ‘na rikthabhāk’ means ‘receives no larger share than one-tenth, except if the father has given more to him.”—Buhler.This verse is quoted in Vivādaratnākara (p. The body is born again, the senses are born again, the mind is born again, and the intellect is born again.

ciccetyayor na bhedo sti yac cic cetyaṃ tad eva hi#There is no difference between the intellect and the thinkable, for that which is the intellect is the same as the thinkable.$yaiva dṛk saiva muktālī bījam evāṅkuras smṛtaḥ#The pearl necklace is the same as the eye and the seed is known as the sprout.$bījam eva phalaṃ viddhi tyaktāśeṣaviśeṣaṇam#Know that the fruit is nothing but a seed, without any blemishes attached to it.$viśeṣakalpanād asya na saṅkalpasya satyatā#The assumption of a particular character does not necessarily prove the truthfulness of the resolve in question.$satyatā yadi saṅkalpe tasmāt tajjā tad eva vā#If the truth is in the resolve, then it arises from that, or it is just that.$sa ca saṅkalpa etasmād ādyād evoditaś śivāt#This resolve has emerged from Śiva Himself at the very outset.$tasmād yad eva paramaṃ padaṃ cinmātram avyayam#Therefore, that which is the supreme objective is pure consciousness and without decay.$tad eva savikalpā cic cetyam ādyaṃ tad eva ca#That is the original consciousness and its objects of thought, with all its various thoughts.$tad eva jīvakalanaṃ tad evāhaṅkṛtis sphurat#The very same thing is spoken of as the Living Self, and the very same manifests itself as the I-consciousness.$tad eva buddhis tac cittaṃ tat spandaś cendriyāṇi tat#It is the same as intelligence, the same as consciousness, the same as motion and the same as the senses.$tad dehas taj jagat kṛtsnaṃ tad diśas tac ca rodasī#It is the body. It is the entire universe. It is the directions. It is heaven and earth.$tad adryurvīnadīśādi tṛṇāntaṃ vābjajādi ca#It begins with the tip of the wing and ends with a blade of grass or lotus etc.$jaḍo deho jaḍo kṣaugho jaḍaṃ cittaṃ jaḍā matiḥ#The body is born again, the senses are born again, the mind is born again, and the intellect is born again.$

ekena kathaṃ sarveṣāṃ paripālanaṃ ghaṭate ity ata āha ananteti anantaṃ rūpaṃ yasya athavā prapañcagatatvena nāsty anto yasya athavā anantasya rūpaṃ svarūpaṃ yasya yasmād evāṃśenānantādīnām utpattiḥ nanu nārāyaṇād evānantādi prākāṭyaprasiddhir ity āha ādyaṃ yasya vilāsarūpo nārāyaṇas tam nanu jñātaṃ tasyaiva puruṣākhyānaṃ nety āha purāṇeti yasya vilāsavapuḥ puruṣākhyas taṃ nanv āyātaṃ tasya vṛddhatvam ity āha navayauvanam iti kaiśoram ity arthaḥ$How can one person sufficiently protect all of them? To this he says: limitless, i. e., endless. Form stands for that which has a material form. Alternatively, it refers to that which has no end since it is a phenomenon of conceptual elaboration. Or else, it refers to that for which there is no end on account of its being a phenomenon of conceptual elaboration. Or of Ananta may be taken as standing for the Unbounded, i. e. of the Infinite; Formthat which has its own form; i. e., that of which the form or character is the same as that of the other thing. Because it is only from a portion that all things, infinite in number and the rest, are produced. Now, it is from Nārāyaṇa Himself that the manifestation of Ananta and the rest is established. Nārāyaṇa in the form of a sportive damsel. As a matter of fact, no such Person is known to be existent; this is what is meant by the assertion that it is not so. The answer to this is as follows: As a matter of fact, however, there is no mention of any such Person in the Veda; hence it is not right to assert that Purāṇa is the name of that Being whose sportive body is called Puruṣa; and it is in reference to this latter that old age has been prescribed as the characteristic feature of Vṛddhi, old age. The epithet Purāṇa is To this he says: "youth is in the prime of life, " that is to say, in adolescence.

ekena kathaṃ sarveṣāṃ paripālanaṃ ghaṭate ity ata āha ananteti anantaṃ#How can one person sufficiently protect all of them? To this he says: limitless, i. e., endless.$rūpaṃ yasya#Form stands for that which has a material form.$athavā prapañcagatatvena nāsty anto yasya#Alternatively, it refers to that which has no end since it is a phenomenon of conceptual elaboration. Or else, it refers to that for which there is no end on account of its being a phenomenon of conceptual elaboration.$athavā anantasya#Or of Ananta may be taken as standing for the Unbounded, i. e. of the Infinite;$rūpaṃ svarūpaṃ yasya#Formthat which has its own form; i. e., that of which the form or character is the same as that of the other thing.$yasmād evāṃśenānantādīnām utpattiḥ#Because it is only from a portion that all things, infinite in number and the rest, are produced.$nanu nārāyaṇād evānantādi prākāṭyaprasiddhir ity āha ādyaṃ yasya#Now, it is from Nārāyaṇa Himself that the manifestation of Ananta and the rest is established.$vilāsarūpo nārāyaṇas tam#Nārāyaṇa in the form of a sportive damsel.$nanu jñātaṃ tasyaiva puruṣākhyānaṃ nety āha#As a matter of fact, no such Person is known to be existent; this is what is meant by the assertion that it is not so. The answer to this is as follows: As a matter of fact, however, there is no mention of any such Person in the Veda; hence it is not right to assert that$purāṇeti yasya vilāsavapuḥ puruṣākhyas taṃ nanv āyātaṃ tasya vṛddhatvam#Purāṇa is the name of that Being whose sportive body is called Puruṣa; and it is in reference to this latter that old age has been prescribed as the characteristic feature of Vṛddhi, old age. The epithet Purāṇa is$ity āha navayauvanam iti kaiśoram ity arthaḥ#To this he says: "youth is in the prime of life, " that is to say, in adolescence.$

acyutaḥ paścimāśāsyaḥ kanakābhaścaturbhujaḥ varado bhayadassākṣī sarvakarmaphalapradaḥ yuktaḥpavitrīkṣoṇībhyāṃ pratīcyāṃ śyāmalāṃbaraḥ nārāyaṇaḥ paścimāsyassphaṭikābhaścaturbhujaḥ varado bhayadaśśyāmāṃbaraśśrīvatsacihnitaḥ saṃyutaḥ kamalelābhyāṃ vāyavyāṃ jagatāṃ patiḥ aniruddha udīcyāsyaḥ pravālābhaścaturbhujaḥ anantotsaṃga āsīnaḥ puṣpāṃbaradharo hariḥ dadhatsvadakṣiṇe vāme pramodādāyinīṃ mahīm varado bhayado deva udīcyāṃ sarvasiddhidaḥ puṇyaḥprāgānanaśśrīmāṃ staruṇādityasannibhaḥ śrīvatsavakṣā nityaśrīssarvābharaṇabhūṣitaḥ caturbhujaśśaṅkhacakravaradābhayacihnitaḥ$Achyutas face is towards the west. His complexion is golden and he has four arms. He is the granter of boons. He is the one who looks at fear. He is the one who grants the fruits of all deeds. In the west he is adorned with a pair of sacred threads and two sugarcanes, and wears a dark garment. . Nārāyaṇa, with four arms, And the color of crystal, Will be at the west. < väcaka, signifier, denotator, 73, 123,---> vācaka, signifier, denotator, 73, 123,21342,21343c22200,22201< Vacaspatya, 72, 119< vacya, signified, denoted [subject], 73,---> Vācaspatya, 72, 119> vācya, signified, denoted [subject], 73, He is the granter of boons. He is the one who inspires fear. He is dressed in dark garments and bears the srivatsa mark on his chest. The lord of the universe is in conjunction with Kamalā and Vāyu on the north-western side. Aniruddhas face was turned towards the north. He was four-armed and his complexion was like that of a coral. Hari, dressed in a garment of flowers, was seated with Ananta on his lap. On your right, you hold the earth that grants delight. The god Varada, Bhayada and Sarvasiddhida in the north. It is sacred and beautiful and faces the east. It is like the sun, when it has just arisen. His chest bears the mark of Srivatsa. He is always adorned with all the ornaments of Shri. . He has four arms, And is marked with a conch, a wheel, and a boon-granting gesture.

acyutaḥ paścimāśāsyaḥ kanakābhaścaturbhujaḥ#Achyutas face is towards the west. His complexion is golden and he has four arms.$varado bhayadassākṣī sarvakarmaphalapradaḥ#He is the granter of boons. He is the one who looks at fear. He is the one who grants the fruits of all deeds.$yuktaḥpavitrīkṣoṇībhyāṃ pratīcyāṃ śyāmalāṃbaraḥ#In the west he is adorned with a pair of sacred threads and two sugarcanes, and wears a dark garment.$nārāyaṇaḥ paścimāsyassphaṭikābhaścaturbhujaḥ#. Nārāyaṇa, with four arms, And the color of crystal, Will be at the west.$varado bhayadaśśyāmāṃbaraśśrīvatsacihnitaḥ#He is the granter of boons. He is the one who inspires fear. He is dressed in dark garments and bears the srivatsa mark on his chest.$saṃyutaḥ kamalelābhyāṃ vāyavyāṃ jagatāṃ patiḥ#The lord of the universe is in conjunction with Kamalā and Vāyu on the north-western side.$aniruddha udīcyāsyaḥ pravālābhaścaturbhujaḥ#Aniruddhas face was turned towards the north. He was four-armed and his complexion was like that of a coral.$anantotsaṃga āsīnaḥ puṣpāṃbaradharo hariḥ#Hari, dressed in a garment of flowers, was seated with Ananta on his lap.$dadhatsvadakṣiṇe vāme pramodādāyinīṃ mahīm#On your right, you hold the earth that grants delight.$varado bhayado deva udīcyāṃ sarvasiddhidaḥ#The god Varada, Bhayada and Sarvasiddhida in the north.$puṇyaḥprāgānanaśśrīmāṃ staruṇādityasannibhaḥ#It is sacred and beautiful and faces the east. It is like the sun, when it has just arisen.$śrīvatsavakṣā nityaśrīssarvābharaṇabhūṣitaḥ#His chest bears the mark of Srivatsa. He is always adorned with all the ornaments of Shri.$caturbhujaśśaṅkhacakravaradābhayacihnitaḥ#. He has four arms, And is marked with a conch, a wheel, and a boon-granting gesture.$

arāyān bastavāsino durgandhīṃl lohitāsyān bhatt durgandhīlohitāsyāṃ makakān nāśayāmasi bhatt vakakāṃ ye sūryāt parisarpanti snuṣeva śvaśurād adhi bajaś ca teṣāṃ piṅgaś ca ya ātmānam atimātram aṃśa ādhāya bibhrati bhatt aṃsādāya$Aryansthe inhabitants of the Bastaka. Studentsthose who are incapable of breaking the continuity of the rules relating to the caste-specific Individuality;i. e., those who have not yet acquired the full knowledge of that Individuality;simi Feeding the stinking ones with red mouths, The foul-smelling ones with red mouths, Let's get rid of the monkeys! Bhakkāsare those who break rice for being eaten. Bhakkāsare those who break rice for being cooked. Bhakkāsare those who break rice for being cooked. Bhakkāsare those who break rice for being cooked. Bhakkāsare those who Those which move round from the sun [], and those which do not move round from the sun, --those that move round from the sun, and those that do not move round from the sun, --those that move round from the sun, and those that do not move round from the sun, --those that move round from the sun, and those that do not move As a daughter-in-law is loyal to her father-in-law, even so he is loyal to his father-in-law. Of these, the species known as the Baja and the Pinga should be regarded as identical with those of the aforesaid Shalyakas. He who considers himself to be the most important thing, Having set up his portion, he maintains it. Offstage: O, you wretched ascetic, what are you starving for? * Doorkeeper: I'll go up to the balcony and tell my husband that he's in the dining hall. He's at his beck and call, thinking: "I'm offstage! " The King's brotherinlaw

arāyān bastavāsino#Aryansthe inhabitants of the Bastaka. Studentsthose who are incapable of breaking the continuity of the rules relating to the caste-specific Individuality;i. e., those who have not yet acquired the full knowledge of that Individuality;simi$durgandhīṃl lohitāsyān bhatt durgandhīlohitāsyāṃ#Feeding the stinking ones with red mouths, The foul-smelling ones with red mouths,$makakān nāśayāmasi#Let's get rid of the monkeys!$bhatt vakakāṃ#Bhakkāsare those who break rice for being eaten. Bhakkāsare those who break rice for being cooked. Bhakkāsare those who break rice for being cooked. Bhakkāsare those who break rice for being cooked. Bhakkāsare those who$ye sūryāt parisarpanti#Those which move round from the sun [], and those which do not move round from the sun, --those that move round from the sun, and those that do not move round from the sun, --those that move round from the sun, and those that do not move round from the sun, --those that move round from the sun, and those that do not move$snuṣeva śvaśurād adhi#As a daughter-in-law is loyal to her father-in-law, even so he is loyal to his father-in-law.$bajaś ca teṣāṃ piṅgaś ca#Of these, the species known as the Baja and the Pinga should be regarded as identical with those of the aforesaid Shalyakas.$ya ātmānam atimātram#He who considers himself to be the most important thing,$aṃśa ādhāya bibhrati#Having set up his portion, he maintains it.$bhatt aṃsādāya#Offstage: O, you wretched ascetic, what are you starving for? * Doorkeeper: I'll go up to the balcony and tell my husband that he's in the dining hall. He's at his beck and call, thinking: "I'm offstage! " The King's brotherinlaw$

vṛkṣanārīgavādīnāṃprasūtiviṣayepica bhāviduḥkhaṃsamāyātitasmāttebhautikāmatā amedhyā śanipātaścamahāmārītathaivaca jvaramārīviṣūciścagomārīcamasūrikā janmarkṣagrahasaṃkrāṃtigrahayogāsvarāśike duḥsvapnadarśanādyāścamatāvaihyadhidaivikāḥ śavacāṃḍālapatitasparśādyeṃtargṛhegate etādṛśesamutpannebhāviduḥkhasyasūcake śāṃtiyajñaṃtumatimānkuryāttaddoṣaśāṃtaye devālaye thagoṣṭhevācaityevāpigṛhāṃgaṇe prādeśonnatadhiṣṇyevaidvihasteyasvalaṃkṛte bhāramātravrīhidhānyaṃprasthāpyaparisṛtyaca madhyevilikhyakamalaṃtathādikṣuvilikhyavai$And in the place of the birth of trees, women, cows and so on. From that arises desire for both the past and the future, which brings future suffering; therefore desire for both the present and the future is inevitable. bzhin pa'i I chos nyid 'di ni rtogs.gyur nas I kun gzigs thams cad mkhyen pa yi IIsangs rgyas lam na rab tu snang II).151Pt. II: Idea of the Buddha-Nature of Grasses and Trees and Early Buddhismor *miiyiigata). ,,424It is on this idea of the mind as a creator of illusory appearances thatthe ninth decade focuses, whereas karma as an intermediate agent is Imedhyā, śanipāta and mahāmārī. Jvaramārī, viṣū, ca, ci, gomārī, camomā, sūrikā. dharmas,148 regardless of whether they belong to sentient beings orinsentient things. In theory, we could derive from this that all beings,even the insentient, participate in the Suchness of the Buddha, but Janna, rksha, graha, sankrāntī, graha-yoga and asvarāśikā. The evil dreams and the like are considered as portentous of bad or misfortune. The touch of a dead man's clothes and that of a fallen man are the first to be felt in one's inner apartment. The elephants born in this way are an indicator of suffering. An intelligent person should perform the sānti-sacrifice for the appeasement of that blemish. Achtsamkeit «innen», «außen» und «innen wie außen» In the temple, in the cow-pen, And also in the courtyard of the house. It is adorned with pillars as high as elevated terraces, and like the abode of the king of the Haihayas. grains of rice the size of a bhára, and having spread it out and circumambulated it, he shall announce it: This is for Kautilya's Arthashastra Kautilya's Arthashastra my country. ‟ He shall also announce it: This is for my country. ‟ The king shall also anno One should draw a lotus flower In the center, while drawing a line of sugar cane.

vṛkṣanārīgavādīnāṃprasūtiviṣayepica#And in the place of the birth of trees, women, cows and so on.$bhāviduḥkhaṃsamāyātitasmāttebhautikāmatā#From that arises desire for both the past and the future, which brings future suffering; therefore desire for both the present and the future is inevitable.$amedhyā śanipātaścamahāmārītathaivaca#Imedhyā, śanipāta and mahāmārī.$jvaramārīviṣūciścagomārīcamasūrikā#Jvaramārī, viṣū, ca, ci, gomārī, camomā, sūrikā.$janmarkṣagrahasaṃkrāṃtigrahayogāsvarāśike#Janna, rksha, graha, sankrāntī, graha-yoga and asvarāśikā.$duḥsvapnadarśanādyāścamatāvaihyadhidaivikāḥ#The evil dreams and the like are considered as portentous of bad or misfortune.$śavacāṃḍālapatitasparśādyeṃtargṛhegate#The touch of a dead man's clothes and that of a fallen man are the first to be felt in one's inner apartment.$etādṛśesamutpannebhāviduḥkhasyasūcake#The elephants born in this way are an indicator of suffering.$śāṃtiyajñaṃtumatimānkuryāttaddoṣaśāṃtaye#An intelligent person should perform the sānti-sacrifice for the appeasement of that blemish.$devālaye thagoṣṭhevācaityevāpigṛhāṃgaṇe#In the temple, in the cow-pen, And also in the courtyard of the house.$prādeśonnatadhiṣṇyevaidvihasteyasvalaṃkṛte#It is adorned with pillars as high as elevated terraces, and like the abode of the king of the Haihayas.$bhāramātravrīhidhānyaṃprasthāpyaparisṛtyaca#grains of rice the size of a bhára, and having spread it out and circumambulated it, he shall announce it: This is for Kautilya's Arthashastra Kautilya's Arthashastra my country. ‟ He shall also announce it: This is for my country. ‟ The king shall also anno$madhyevilikhyakamalaṃtathādikṣuvilikhyavai#One should draw a lotus flower In the center, while drawing a line of sugar cane.$

nānye ca sanakādyā ye munayo vā śukādayaḥ tayā samādhiniṣṭhāyāṃ na samarthāḥ kathañcana atha śrībhāvayogena śrībhāvaṃ prāptavāñśivaḥ tataḥ prasannā śrīdevī prabhāmaṇḍalavartinī ardharātre puraḥ sthitvā vācaṃ provāca vāṅmayī śrīkaṇṭha sarvapāpaghna kiṃ pāpaṃ tava vidyate madrūpastvaṃ kathaṃ dehaḥ seyaṃ lokaviḍambanā śvobhūte brahmahatyāyāḥ kṣaṇānmukto bhaviṣyasi ityuktvāntardadhe tatra mahāsiṃhāsaneśvarī bhairavo pi prahṛṣṭātmā kṛtārthaḥ śrīvilokanāt vinīya taṃ niśāśeṣaṃ śrīdhyānaikaparāyaṇaḥ prātaḥ pañcamahātīrthe snātvā sandhyāmupāsya ca punaḥ punardhūnute sma karalagnaṃ kapālakam$Neither Sanaka and others, nor such sages as Suka and the like, nor any of the rest will be able to do so. They will never be able to accomplish that level of meditative absorption. Śiva attained the state of Śrī by means of the Yoga of devotion to Śrī. Footnotes And References: []: PañcāmṛtaA collection of five sweet things used in worshipping deities. Then, the glorious goddess, seated in the circle of her radiance, was pleased. In the middle of the night, he manifested himself and spoke in a voice that was full of words. O Śrīkaṇṭha, O destroyer of all sins, what sin is there in you? How can you, who are of my form, have a body? She is the image of the world. Tomorrow you shall instantly be freed from the guilt of slaying a Brāhman. "Because the utteranoe is ""for another's sake,"" that oannot lead to the conclusion ""Word" After saying this the goddess of the great throne vanished there itself. . Bhairava, too, will be delighted in his heart. Having seen Śrī, he will have accomplished his goal. He spent the rest of the night in meditating on Shri. One should bathe in the Pañca Mahātīrtha in the morning and offer the Sandhyā prayers. He repeatedly waved the skull in his hand.

nānye ca sanakādyā ye munayo vā śukādayaḥ#Neither Sanaka and others, nor such sages as Suka and the like, nor any of the rest will be able to do so.$tayā samādhiniṣṭhāyāṃ na samarthāḥ kathañcana#They will never be able to accomplish that level of meditative absorption.$atha śrībhāvayogena śrībhāvaṃ prāptavāñśivaḥ#Śiva attained the state of Śrī by means of the Yoga of devotion to Śrī. Footnotes And References: []: PañcāmṛtaA collection of five sweet things used in worshipping deities.$tataḥ prasannā śrīdevī prabhāmaṇḍalavartinī#Then, the glorious goddess, seated in the circle of her radiance, was pleased.$ardharātre puraḥ sthitvā vācaṃ provāca vāṅmayī#In the middle of the night, he manifested himself and spoke in a voice that was full of words.$śrīkaṇṭha sarvapāpaghna kiṃ pāpaṃ tava vidyate#O Śrīkaṇṭha, O destroyer of all sins, what sin is there in you?$madrūpastvaṃ kathaṃ dehaḥ seyaṃ lokaviḍambanā#How can you, who are of my form, have a body? She is the image of the world.$śvobhūte brahmahatyāyāḥ kṣaṇānmukto bhaviṣyasi#Tomorrow you shall instantly be freed from the guilt of slaying a Brāhman.$ityuktvāntardadhe tatra mahāsiṃhāsaneśvarī#After saying this the goddess of the great throne vanished there itself.$bhairavo pi prahṛṣṭātmā kṛtārthaḥ śrīvilokanāt#. Bhairava, too, will be delighted in his heart. Having seen Śrī, he will have accomplished his goal.$vinīya taṃ niśāśeṣaṃ śrīdhyānaikaparāyaṇaḥ#He spent the rest of the night in meditating on Shri.$prātaḥ pañcamahātīrthe snātvā sandhyāmupāsya ca#One should bathe in the Pañca Mahātīrtha in the morning and offer the Sandhyā prayers.$punaḥ punardhūnute sma karalagnaṃ kapālakam#He repeatedly waved the skull in his hand.$

pūchati kīvṛśaṃ mā klaivyaṃ gaccha kaunteya naitat tvayy upapadyate kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa klaibyam amanuṣyatvaṃ dīnabhāvaṃ mohān mā gaccha mā āśraya yatas tvayi khāṇḍavānalatarpaṇena saṅgrāmārādhitatryambakatayā nivātakavacavadhaparitoṣitapurandaratvādibhir upādānair deveṣv api prakhyātapauruṣe naitad upapadyate na sambhāvyate atas tvaṃ hṛdayasyālpasāratvaṃ kṣudram alpavastubhūtaṃ nyūnahṛdayatvaṃ kāpuruṣasevitaṃ tyaktvā rathopasthād uttiṣṭha utthāya ca yuddhāya sajjo bhavety āśayaḥ$He asks: What is it that you ask about? The sacrificer replies, It is what I ask about. Then he asks: What is it that you ask about? The sacrificer replies, It is what I ask about. The sacrificer then asks: What is What kind of animal is it? O Kounteya! Do not give way to this impotence. This is not deserving of you. O scorcher of enemies! Give up this petty weakness in your heart and arise. Because of your delusion, do not resort to this weakness, this inhumanity and this meanness. Do not resort to it. Because you did not propitiate Lord Śiva by offering oblations to the fire of the Khāṇḍava forest in a battle. By pleasing the gods by killing the Nivāta-kavaca, by pleasing them by making them attain Indra, and so forth. This is not possible in the case of a person whose manliness is well-known. Nor is it possible in the case of one whose character is well-known. Therefore, the heart has only a small essence. It is inferior and possesses only a trifling substance. Give up your cowardice and abandon this lack of heart. Arise from the seat of the chariot. Eine āveṇikī avidyā, welche duḥkha- bzw. samudaya-darśana-prahātavya ist,ist z.B. Pr 702c7-12/637c8-13 impliziert (vgl. n. 92). Im 8. Kapitel des Prakaraṇa(Pr 769b21/692a13; Pr2 769b26; Pr1 662c16 u. 19-20) ist ausdrücklich von einerāveṇikī avidyā, welche nirodha- bzw. mārga-darśana-prahātavya ist, die Rede. Zur to begin with the denial of origination, 1 e. of causality,because the denial of extinction etc will become afterthat an easy taskDecay and death comes later,We will then have a birthWithout decay and death,And what is born will be immortal.Causation which is imagined in other systemsas a real production appears either as a new mani-festat on of the same continuant stuff, or as an Arise and prepare yourself for the battle. This is the intention.

pūchati#He asks: What is it that you ask about? The sacrificer replies, It is what I ask about. Then he asks: What is it that you ask about? The sacrificer replies, It is what I ask about. The sacrificer then asks: What is$kīvṛśaṃ#What kind of animal is it?$mā klaivyaṃ gaccha kaunteya naitat tvayy upapadyate#O Kounteya! Do not give way to this impotence. This is not deserving of you.$kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa#O scorcher of enemies! Give up this petty weakness in your heart and arise.$klaibyam amanuṣyatvaṃ dīnabhāvaṃ mohān mā gaccha mā āśraya#Because of your delusion, do not resort to this weakness, this inhumanity and this meanness. Do not resort to it.$yatas tvayi khāṇḍavānalatarpaṇena saṅgrāmārādhitatryambakatayā#Because you did not propitiate Lord Śiva by offering oblations to the fire of the Khāṇḍava forest in a battle.$nivātakavacavadhaparitoṣitapurandaratvādibhir upādānair deveṣv api#By pleasing the gods by killing the Nivāta-kavaca, by pleasing them by making them attain Indra, and so forth.$prakhyātapauruṣe naitad upapadyate na sambhāvyate#This is not possible in the case of a person whose manliness is well-known. Nor is it possible in the case of one whose character is well-known.$atas tvaṃ hṛdayasyālpasāratvaṃ kṣudram alpavastubhūtaṃ#Therefore, the heart has only a small essence. It is inferior and possesses only a trifling substance.$nyūnahṛdayatvaṃ kāpuruṣasevitaṃ tyaktvā rathopasthād uttiṣṭha#Give up your cowardice and abandon this lack of heart. Arise from the seat of the chariot.$utthāya ca yuddhāya sajjo bhavety āśayaḥ#Arise and prepare yourself for the battle. This is the intention.$

etasminn antare vīro lakṣmaṇas taṃ vibhīṣaṇam prāṇasaṃśayam āpannaṃ tūrṇam evābhyapadyata taṃ vimokṣayituṃ vīraś cāpam āyamya lakṣmaṇaḥ rāvaṇaṃ śaktihastaṃ taṃ śaravarṣair avākirat kīryamāṇaḥ śaraugheṇa visṛṣṭtena mahātmanā na prahartuṃ manaś cakre vimukhīkṛtavikramaḥ mokṣitaṃ bhrātaraṃ dṛṣṭvā lakṣmaṇena sa rāvaṇaḥ lakṣmaṇābhimukhas tiṣṭhann idaṃ vacanam abravīt mokṣitas te balaślāghin yasmād evaṃ vibhīṣaṇaḥ vimucya rākṣasaṃ śaktis tvayīyaṃ vinipātyate eṣā te hṛdayaṃ bhittvā śaktir lohitalakṣaṇā madbāhuparighotsṛṣṭā prāṇān ādāya yāsyati ity evam uktvā tāṃ śaktim aṣṭaghaṇṭāṃ mahāsvanām mayena māyāvihitām amoghāṃ śatrughātinīm lakṣmaṇāya samuddiśya jvalantīm iva tejasā$At that time, the brave Lakshmana saw Vibhishana. His life was in danger and he swiftly rushed towards him. To free him, the brave Lakshmana stretched his bow. With the javelin still held in his hand, Ravana countered him with a shower of arrows. The great-souled one released a torrent of arrows. 102L. Schmithausender Faktor, muß saṃvṛti-jñāna in irgendeiner Form alle unkontaminierten Geisteszustände begleiten. Es ist somit in alle drei Daseinssphäreneingebunden223 und kann heilsam, unheilsam oder neutral sein.224 Folglich können sich alle anuśayas an saṃvṛti-jñāna heften, indem sie zum Having been forced to retreat, he made up his mind not to strike. Ravana saw that his brother had been freed by Lakshmana. He stood there, facing Lakshmana and addressed him in these words. You have freed Vibhishana, who prides himself on his valour. Leave the rakshasa. This spear will descend on you. This spear is smeared with blood and will pierce your heart. It will be released from my arm, which is like a club. It will depart after robbing you of your life. Having said this, he hurled the spear, which made a loud noise and was adorned with eight bells. a)a)20. b19. It had been constructed by Maya with the powers of maya. It was invincible and killed the enemy. She seemed to blaze in her energy and was flung towards Lakshmana.

etasminn antare vīro lakṣmaṇas taṃ vibhīṣaṇam#At that time, the brave Lakshmana saw Vibhishana.$prāṇasaṃśayam āpannaṃ tūrṇam evābhyapadyata#His life was in danger and he swiftly rushed towards him.$taṃ vimokṣayituṃ vīraś cāpam āyamya lakṣmaṇaḥ#To free him, the brave Lakshmana stretched his bow.$rāvaṇaṃ śaktihastaṃ taṃ śaravarṣair avākirat#With the javelin still held in his hand, Ravana countered him with a shower of arrows.$kīryamāṇaḥ śaraugheṇa visṛṣṭtena mahātmanā#The great-souled one released a torrent of arrows.$na prahartuṃ manaś cakre vimukhīkṛtavikramaḥ#Having been forced to retreat, he made up his mind not to strike.$mokṣitaṃ bhrātaraṃ dṛṣṭvā lakṣmaṇena sa rāvaṇaḥ#Ravana saw that his brother had been freed by Lakshmana.$lakṣmaṇābhimukhas tiṣṭhann idaṃ vacanam abravīt#He stood there, facing Lakshmana and addressed him in these words.$mokṣitas te balaślāghin yasmād evaṃ vibhīṣaṇaḥ#You have freed Vibhishana, who prides himself on his valour.$vimucya rākṣasaṃ śaktis tvayīyaṃ vinipātyate#Leave the rakshasa. This spear will descend on you.$eṣā te hṛdayaṃ bhittvā śaktir lohitalakṣaṇā#This spear is smeared with blood and will pierce your heart.$madbāhuparighotsṛṣṭā prāṇān ādāya yāsyati#It will be released from my arm, which is like a club. It will depart after robbing you of your life.$ity evam uktvā tāṃ śaktim aṣṭaghaṇṭāṃ mahāsvanām#Having said this, he hurled the spear, which made a loud noise and was adorned with eight bells.$mayena māyāvihitām amoghāṃ śatrughātinīm#It had been constructed by Maya with the powers of maya. It was invincible and killed the enemy.$lakṣmaṇāya samuddiśya jvalantīm iva tejasā#She seemed to blaze in her energy and was flung towards Lakshmana.$

tasmiñcuklamuta nīlamāhuḥ piṅgalaṃ haritaṃ lohitaṃ caeṣa panthā brahmaṇā hānuvittastenaiti brahmavittaijasaḥ puṇyakṛcca andhaṃ tamaḥ praviśanti yesambhūtimupāsate tato bhūya iva te tamo ya u sambhūtyāṃ ratāḥ asuryā nāma te lokāḥ andhena tamasāvṛtāḥ tāṃste pretyāpigacantyavidvāṃsobudhā tadeva santastadu tadbhavāmo na cedavedī mahatī vinaṣṭiḥye tadviduramṛtāste bhavantyathetare duḥkhamevopayanti ātmānaṃ cedvijānīyādayamasmīti puruṣaḥ kimicankasya kāmāya śarīramanu yasyānuvittaḥ pratibuddha ātmāsmintsaṃdehe gahane praviṣṭaḥ sa viśvakṛtsa ha sarvasya kartā tasya lokaḥ sa u loka eva yadaitamanupaśyati ātmānaṃ devamañjasā īśānam bhūtabhavyasya na tadā vicikitsati$White, blue, brown, green, and red are the colours therein. This is the path of Brahma. The knower of Brahman, the doer of good deeds and possessed of brilliance, being purified thereby, goes to Brahman. They enter a blinding darkness, those who meditate on their own welfare. Darkness is more fierce than that. They delight in creating opportunities for the enjoyment of sensual pleasures. Those worlds called Asuras are enveloped in blinding darkness, those ignorant and dull-witted men go to them after death. That we are good, and that we are otherwise; or else there is a great loss to one who knows not the knowable, and they who know the knowable, are said to be immortal. {GL_NOTE::}{GL_NOTE::} They exist, but the others end up in misery. If a man knows the Self as I am this, what desire has he to pursue after the body? He is the one whose atman is enlightened and penetrates deep doubts. He is the creator of the universe. The maker of all is his world, and he alone is in the world. When one can directly perceive the Supreme Personality of Godhead as the controller of the past and future, there is no need for doubt or uncertainty.

tasmiñcuklamuta nīlamāhuḥ piṅgalaṃ haritaṃ lohitaṃ caeṣa panthā brahmaṇā#White, blue, brown, green, and red are the colours therein. This is the path of Brahma.$hānuvittastenaiti brahmavittaijasaḥ puṇyakṛcca#The knower of Brahman, the doer of good deeds and possessed of brilliance, being purified thereby, goes to Brahman.$andhaṃ tamaḥ praviśanti yesambhūtimupāsate tato bhūya iva te tamo ya u#They enter a blinding darkness, those who meditate on their own welfare. Darkness is more fierce than that.$sambhūtyāṃ ratāḥ#They delight in creating opportunities for the enjoyment of sensual pleasures.$asuryā nāma te lokāḥ andhena tamasāvṛtāḥ tāṃste pretyāpigacantyavidvāṃsobudhā#Those worlds called Asuras are enveloped in blinding darkness, those ignorant and dull-witted men go to them after death.$tadeva santastadu tadbhavāmo na cedavedī mahatī vinaṣṭiḥye tadviduramṛtāste#That we are good, and that we are otherwise; or else there is a great loss to one who knows not the knowable, and they who know the knowable, are said to be immortal. {GL_NOTE::}{GL_NOTE::}$bhavantyathetare duḥkhamevopayanti#They exist, but the others end up in misery.$ātmānaṃ cedvijānīyādayamasmīti puruṣaḥ kimicankasya kāmāya śarīramanu#If a man knows the Self as I am this, what desire has he to pursue after the body?$yasyānuvittaḥ pratibuddha ātmāsmintsaṃdehe gahane praviṣṭaḥ sa viśvakṛtsa ha#He is the one whose atman is enlightened and penetrates deep doubts. He is the creator of the universe.$sarvasya kartā tasya lokaḥ sa u loka eva#The maker of all is his world, and he alone is in the world.$yadaitamanupaśyati ātmānaṃ devamañjasā īśānam bhūtabhavyasya na tadā vicikitsati#When one can directly perceive the Supreme Personality of Godhead as the controller of the past and future, there is no need for doubt or uncertainty.$

praviṣṭo vitatasphūrjadutsavaḥ padmaśekharaḥ tajjayāśaṃsayā taptatapasaṃ girijāśrame buddhvā bhāryāmukhātpadmāvatīmānāyayatsutām upāgatāṃ ca tapasā viraheṇa ca tāṃ kṛśām tanayāṃ pādapatitāṃ sa jagādāśiṣaṃ dadat vatse madarthaṃ vihitastapaḥkleśo mahāṃstvayā tadidyādhararājendrasutaṃ vidyuddhvajāntakam jagaccharaṇyaṃ jayinaṃ vyādiṣṭaṃ śaṃbhunā svayam śrīmuktāphalaketuṃ taṃ śīghraṃ patimavāpnuhi iti pitrodite yāvadāste sā vinatānanā rājānamāha tanmātā tāvatkuvalayāvalī kathaṃ sa tādṛgasurastrilokābhayadāyinā tenāryaputra nihato rājaputreṇa saṃyuge tac chrutvā varṇayām āsa sa rājā tasya vikramam rājaputrasya taṃ tasyai sadevāsurasaṃgaram$Lotuscrested Vishnu entered with a vast throng of people jubilant over his victorious exploits. To ensure his victory, he tormented himself through austerities in the hermitage of the daughter of the mountain. When he heard this from the mouth of his wife, he summoned his daughter Padmāvatī. > last meaning, ‘empty': ‘yasya yāvatpramāṇam yuktam tato 'dhikatve: “hīnāṁgīm atiriktāṁgīm”> iti smṛtiḥ', namely, ‘she who is “missing a limb” has gone beyond the norm established as1206051c6301< a state---> 4966053,6055c6303,6305 She is emaciated because of the austerities that she has performed earlier and because of the separation. On seeing that his daughter fell down at his feet, he pronounced a benediction over her. Dear girl, for my sake you undertook this great hardship in the form of penance. O Indra among kings! I will now slay Vidyuddhvajas son. It was decreed by Lord Śiva Himself as the victorious refuge of the universe. Quickly obtain that noble Muktāphalaketu for a husband. When her father had told her this, she remained with downcast countenance. To the king her mother said, Kuvālayāvalī is near at hand. How could such an Asura, The bringer of fear to the three worlds, In the absence of all relations, the holy Brāhmaṇas learned in the Vedas inherit the property; the property of the Brāhmaṇa shall not be taken by the King; of men of other castes, the property shall be taken by the King.’Paiṭhīnasi (Aparārka, p.716).—‘The property of the learned Brāhmaṇa goes to the Assembly, not to the King.’‘Sapiṇḍāt’.—“In the text the word is masculine. O noble one! The prince has killed him in the battle. On hearing this, the king praised his valour. For her, the prince knew about the battle between the gods and the asuras.

praviṣṭo vitatasphūrjadutsavaḥ padmaśekharaḥ#Lotuscrested Vishnu entered with a vast throng of people jubilant over his victorious exploits.$tajjayāśaṃsayā taptatapasaṃ girijāśrame#To ensure his victory, he tormented himself through austerities in the hermitage of the daughter of the mountain.$buddhvā bhāryāmukhātpadmāvatīmānāyayatsutām#When he heard this from the mouth of his wife, he summoned his daughter Padmāvatī.$upāgatāṃ ca tapasā viraheṇa ca tāṃ kṛśām#She is emaciated because of the austerities that she has performed earlier and because of the separation.$tanayāṃ pādapatitāṃ sa jagādāśiṣaṃ dadat#On seeing that his daughter fell down at his feet, he pronounced a benediction over her.$vatse madarthaṃ vihitastapaḥkleśo mahāṃstvayā#Dear girl, for my sake you undertook this great hardship in the form of penance.$tadidyādhararājendrasutaṃ vidyuddhvajāntakam#O Indra among kings! I will now slay Vidyuddhvajas son.$jagaccharaṇyaṃ jayinaṃ vyādiṣṭaṃ śaṃbhunā svayam#It was decreed by Lord Śiva Himself as the victorious refuge of the universe.$śrīmuktāphalaketuṃ taṃ śīghraṃ patimavāpnuhi#Quickly obtain that noble Muktāphalaketu for a husband.$iti pitrodite yāvadāste sā vinatānanā#When her father had told her this, she remained with downcast countenance.$rājānamāha tanmātā tāvatkuvalayāvalī#To the king her mother said, Kuvālayāvalī is near at hand.$kathaṃ sa tādṛgasurastrilokābhayadāyinā#How could such an Asura, The bringer of fear to the three worlds,$tenāryaputra nihato rājaputreṇa saṃyuge#O noble one! The prince has killed him in the battle.$tac chrutvā varṇayām āsa sa rājā tasya vikramam#On hearing this, the king praised his valour.$rājaputrasya taṃ tasyai sadevāsurasaṃgaram#For her, the prince knew about the battle between the gods and the asuras.$

vārāhākhyapuṭaikena jāyate kalka uttamaḥ tāmraṃ dvādaśavallaṃ hi rūpyaṃ valladvayaṃ tathā vaṃgaṃ vallamitaṃ śuddhaṃ sarvamekatra gālayet caturguñjāpramāṇaṃ hi dāpayenmatimān bhiṣak jāyate pravaraṃ tāraṃ satyam etad udīritam asthibhakṣamalabaṃgamāritaṃ tālakābhraviṣasūtaṭaṃkaṇam vajribhānupayasā subhāvitaṃ syānnarendra śubhatāraparvatam vaṃgaṃ tālakamabhrakaṃ śaśirasaṃ tīkṣṇaṃ viṣaṃ ṭaṃkaṇaṃ traivāreṇa ca mūkamūṣadhamitaṃ vindanti candraprabham$A decoction of the drugs known as the Varahi-puta proves highly efficacious in a case of Kushtha, whereas a decoction of the same drugs mixed with clarified butter would be found to be beneficial only in a case of Kushtha. Twelve vallas of copper and two vallas of silver. The paste thus prepared should be taken in the quantity of one tola each and strained through a piece of linen till it dribbles out through the mouth of the ulcer. An intelligent physician should prescribe the medicated Ghrita in the quantity of four Gunja pulse. This is the truth that I have spoken about. Dead bodies devoured bones and filth. Palm trees, clouds, poisoned sutas, and woodpeckers made a havoc. O Indra among men! When this is well soaked in the milk of vajra and the sun, it makes the mountains become auspicious. Vanga, tálaka, abhraka, sacírasa, tíkshna, and visha are the synonymes of tankanam. When blown at by a deer of the Traivara species, they acquire the lustre of the moon; when blown at by a mouse of the Muka species, they acquire the lustre of the moon.

vārāhākhyapuṭaikena jāyate kalka uttamaḥ#A decoction of the drugs known as the Varahi-puta proves highly efficacious in a case of Kushtha, whereas a decoction of the same drugs mixed with clarified butter would be found to be beneficial only in a case of Kushtha.$tāmraṃ dvādaśavallaṃ hi rūpyaṃ valladvayaṃ tathā#Twelve vallas of copper and two vallas of silver.$vaṃgaṃ vallamitaṃ śuddhaṃ sarvamekatra gālayet#The paste thus prepared should be taken in the quantity of one tola each and strained through a piece of linen till it dribbles out through the mouth of the ulcer.$caturguñjāpramāṇaṃ hi dāpayenmatimān bhiṣak#An intelligent physician should prescribe the medicated Ghrita in the quantity of four Gunja pulse.$jāyate pravaraṃ tāraṃ satyam etad udīritam#This is the truth that I have spoken about.$asthibhakṣamalabaṃgamāritaṃ tālakābhraviṣasūtaṭaṃkaṇam#Dead bodies devoured bones and filth. Palm trees, clouds, poisoned sutas, and woodpeckers made a havoc.$vajribhānupayasā subhāvitaṃ syānnarendra śubhatāraparvatam#O Indra among men! When this is well soaked in the milk of vajra and the sun, it makes the mountains become auspicious.$vaṃgaṃ tālakamabhrakaṃ śaśirasaṃ tīkṣṇaṃ viṣaṃ ṭaṃkaṇaṃ#Vanga, tálaka, abhraka, sacírasa, tíkshna, and visha are the synonymes of tankanam.$traivāreṇa ca mūkamūṣadhamitaṃ vindanti candraprabham#When blown at by a deer of the Traivara species, they acquire the lustre of the moon; when blown at by a mouse of the Muka species, they acquire the lustre of the moon.$

ekāṃ jagrāha balavān sā cukrośa bhayāturā tasyāstu kranditaṃ śrutvā pṛṣadhro nusasāra ha khaḍgamādāya tarasā pralīnoḍugaṇe niśi ajānannacchinodbabhroḥ śiraḥ śārdūlaśaṅkayā vyāghro pi vṛkṇaśravaṇo nistriṃśāgrāhatastataḥ niścakrāma bhṛśaṃ bhīto raktaṃ pathi samutsṛjan manyamāno hataṃ vyāghraṃ pṛṣadhraḥ paravīrahā adrākṣīt svahatāṃ babhruṃ vyuṣṭāyāṃ niśi duḥkhitaḥ taṃ śaśāpa kulācāryaḥ kṛtāgasamakāmataḥ na kṣatrabandhuḥ śūdrastvaṃ karmaṇā bhavitāmunā evaṃ śaptastu guruṇā pratyagṛhṇāt kṛtāñjaliḥ adhārayadvrataṃ vīra ūrdhvaretā munipriyam vāsudeve bhagavati sarvātmani pare male ekāntitvaṃ gato bhaktyā sarvabhūtasuhṛt samaḥ$The strongest of the strong seized one. Suffering from fear, she shrieked loudly. Hearing her cries, Prishata rushed at her. He swiftly seized his sword and fled in the night, when the large numbers of beings had been destroyed. The head of Udbhra was cut off under the misapprehension that it might be a tiger. von Erkenntnis, welches der Nyäya lehrte und bei dem sich das gleiche Problemstellte (SLS 162, 5ff.; ABi 487, 22-488, 1), und nahm entweder an, daßimmer nur ein Nichtwissen aktuell verhüllend wirke und Il&Ch seiner Vernichtung und dem Aufhören der betreffenden Erkenntnis durch das nichsteersetzt werde (SLS 163, 7ff.), oder aber, daß jede Erkenntnis neben der Vernichtung eines Nichtwissens auch noch die Verhüllungskraft der übrigenunterdrücke (SLS 165, 5ff.; ABi 487, 2Off.).d) Zum Abschluß sei noch kurz auf den Versuch eingegangen, mit Hilfe The tiger too, with its ears cut off, was seized by the sword. :inerlasse Extremely frightened, he emerged, letting out blood along the path. Prishata, the destroyer of enemy heroes, thought that the tiger had been killed. When night was over, he saw that Babhru had been killed. He was miserable. [To which we reply:] now, both the body and the vital breaths are asinsentient as is a lump of clay, etc.; how could either of them be the Self? The family preceptor cursed him because he desired to have intercourse with a woman who was guilty of adultery. Through this act, you will no longer be a kshatriya and will become a shudra. The brahmana said, You are not related to kshatriyas. Having been thus cursed by his preceptor, he joined his hands in salutation and accepted it. The brave one held up his seed and observed the vow that is loved by the sages. The illustrious Vasudeva is inside all atmans. He is the supreme stainless one. You are single-minded in your devotion and are like a well-wisher to all beings.

ekāṃ jagrāha balavān sā cukrośa bhayāturā#The strongest of the strong seized one. Suffering from fear, she shrieked loudly.$tasyāstu kranditaṃ śrutvā pṛṣadhro nusasāra ha#Hearing her cries, Prishata rushed at her.$khaḍgamādāya tarasā pralīnoḍugaṇe niśi#He swiftly seized his sword and fled in the night, when the large numbers of beings had been destroyed.$ajānannacchinodbabhroḥ śiraḥ śārdūlaśaṅkayā#The head of Udbhra was cut off under the misapprehension that it might be a tiger.$vyāghro pi vṛkṇaśravaṇo nistriṃśāgrāhatastataḥ#The tiger too, with its ears cut off, was seized by the sword.$niścakrāma bhṛśaṃ bhīto raktaṃ pathi samutsṛjan#Extremely frightened, he emerged, letting out blood along the path.$manyamāno hataṃ vyāghraṃ pṛṣadhraḥ paravīrahā#Prishata, the destroyer of enemy heroes, thought that the tiger had been killed.$adrākṣīt svahatāṃ babhruṃ vyuṣṭāyāṃ niśi duḥkhitaḥ#When night was over, he saw that Babhru had been killed. He was miserable.$taṃ śaśāpa kulācāryaḥ kṛtāgasamakāmataḥ#The family preceptor cursed him because he desired to have intercourse with a woman who was guilty of adultery.$na kṣatrabandhuḥ śūdrastvaṃ karmaṇā bhavitāmunā#Through this act, you will no longer be a kshatriya and will become a shudra. The brahmana said, You are not related to kshatriyas.$evaṃ śaptastu guruṇā pratyagṛhṇāt kṛtāñjaliḥ#Having been thus cursed by his preceptor, he joined his hands in salutation and accepted it.$adhārayadvrataṃ vīra ūrdhvaretā munipriyam#The brave one held up his seed and observed the vow that is loved by the sages.$vāsudeve bhagavati sarvātmani pare male#The illustrious Vasudeva is inside all atmans. He is the supreme stainless one.$ekāntitvaṃ gato bhaktyā sarvabhūtasuhṛt samaḥ#You are single-minded in your devotion and are like a well-wisher to all beings.$

divārātrau tathā karma bhave samanuvartate akṛtvā sukṛtaṃ karma cittavṛttyanugā narāḥ patanti vivaśāḥ pāpe cittāriparivañcitāḥ karmacittakaro hyeṣa yatra yatra niyujyate caracittena mahatā taccittaṃ ca karotyayam pariṇāmaviśeṣeṇa yatra yatra niyokṣyate preṣyante tatra cittena tridhā tu gaticāriṇaḥ cittasya damanaṃ sukhāvaham cittādhināni vartante sarvakarmāṇi dehinām tasmāccittaṃ sadā dāntaṃ nayate padamacyutam durviṣahyasya laghunā yatra yatra nipātinaḥ cittasya damanaṃ sādhu cittaṃ dāntaṃ sukhāvaham yena cittaṃ sadā dāntaṃ tena doṣāḥ sadā jitāḥ jitadoṣasya dhīrasya duḥkhaṃ naiva prapadyate cittasya laghuceṣṭitameva duḥkham yacca svakaṃ bhaved duḥkhaṃ yacca duḥkhaṃ paratra ca tat sarvamaviṣahyasya cittasya laghuceṣṭitam cittameva sarveṣāṃ prabhuḥ$actions of the past; for the simple reason that this fruition is not the effect of ignor-ance, whose destruction, therefore, could not affect the former.10% The Veda, even seemingly, lends its support only to such knowledge as is heldby the Vēdānti to be the means of Deliverance.108 The knowledge discriminating the Soul from Prakṛti is of use in the Jyotishtomaand other sacrifices that lead to results beyond the physical world; inasmuch as, unless Day and night, ones deeds ensue in this existence. Not having done a good deed, men follow the inclinations of their minds. Helpless, they fall into wickedness, their minds deceived. It is the mind that performs the action, wherever it is employed. While moving with a mind of great size, One will produce that thought. Depending on the degree of their transformation, wherever a bodhisattva will be employed, he or she will accomplish all that is desired by him or her. The sentient beings of the three realms of rebirth are sent there by the mind. The taming of the mind brings happiness. All the deeds performed by embodied beings are controlled by their minds. That is the reason a self-controlled consciousness always leads to the indestructible objective. It is difficult to withstand a light arrow, even if it strikes one in every direction. It is good to control the mind. A self-controlled mind brings happiness. One whose mind is always subdued Always conquers the faults. A patient person who has conquered his sins does not suffer from any misery. The minds light exertion is misery. There is unhappiness for us and there is unhappiness in the hereafter. All this is but a trifling affair of the intolerable mind. The mind alone is the master of all.

divārātrau tathā karma bhave samanuvartate#Day and night, ones deeds ensue in this existence.$akṛtvā sukṛtaṃ karma cittavṛttyanugā narāḥ#Not having done a good deed, men follow the inclinations of their minds.$patanti vivaśāḥ pāpe cittāriparivañcitāḥ#Helpless, they fall into wickedness, their minds deceived.$karmacittakaro hyeṣa yatra yatra niyujyate#It is the mind that performs the action, wherever it is employed.$caracittena mahatā taccittaṃ ca karotyayam#While moving with a mind of great size, One will produce that thought.$pariṇāmaviśeṣeṇa yatra yatra niyokṣyate#Depending on the degree of their transformation, wherever a bodhisattva will be employed, he or she will accomplish all that is desired by him or her.$preṣyante tatra cittena tridhā tu gaticāriṇaḥ#The sentient beings of the three realms of rebirth are sent there by the mind.$cittasya damanaṃ sukhāvaham#The taming of the mind brings happiness.$cittādhināni vartante sarvakarmāṇi dehinām#All the deeds performed by embodied beings are controlled by their minds.$tasmāccittaṃ sadā dāntaṃ nayate padamacyutam#That is the reason a self-controlled consciousness always leads to the indestructible objective.$durviṣahyasya laghunā yatra yatra nipātinaḥ#It is difficult to withstand a light arrow, even if it strikes one in every direction.$cittasya damanaṃ sādhu cittaṃ dāntaṃ sukhāvaham#It is good to control the mind. A self-controlled mind brings happiness.$yena cittaṃ sadā dāntaṃ tena doṣāḥ sadā jitāḥ#One whose mind is always subdued Always conquers the faults.$jitadoṣasya dhīrasya duḥkhaṃ naiva prapadyate#A patient person who has conquered his sins does not suffer from any misery.$cittasya laghuceṣṭitameva duḥkham#The minds light exertion is misery.$yacca svakaṃ bhaved duḥkhaṃ yacca duḥkhaṃ paratra ca#There is unhappiness for us and there is unhappiness in the hereafter.$tat sarvamaviṣahyasya cittasya laghuceṣṭitam#All this is but a trifling affair of the intolerable mind.$cittameva sarveṣāṃ prabhuḥ#The mind alone is the master of all.$

bhartsyamānāpy tvadvākyād anu vīrakarmasu naiṣṭhuryād tyajyamānasya kṣayaṃ jagāma yo rtho saṃcitaḥ tasmin kṣīṇe sāpi kṛṣir viphalatāṃ tato niḥsvaṃ pareṣāṃ bhṛtyatāṃ tatyāja sādhvī veyaṃ tyajyamānāpi anayā ca samaṃ viṣṇor āvasathe$Even though she is taunted, insulted, and reproached by her mother and father, she does not deserve to be called a nun or a widow because of her devotion to her husband. At your bidding, I shall do as you say. in heroic deeds, Because of its cruelty to sentient beings, and because of the absence of cruelty to sentient beings in the realm of fine materiality. 720A reference to the Buddhist śūnya?168 If she is being abandoned, it will be no more than a thousandth part of the original property that she has acquired by stealth or robbery. The wealth that was there went to waste. accumulated, Ursachen - sich a u s s i c h s elb s t, unabhängig von einer weiterenErkenntnis, als maßgebliche Erkenntnis ausweist (SV 11, 53 U.TS 2863-65). Es kann jedoch vorliommen, daß die aufhebendeErkenntnis ihrerseits wiederum einer Aufhebung zum Opfer fällt.I n diesem Falle wird die erste Erkenntnis in ihrer Maßgeblichkeit,die sie a u s sich hatte, gegen die zweite Erkenntnis verteidigt(SV 11, 59-60). I n manchen Fällen mag es dann noch zu einerAufhebung dieser dritten, die zweite Erkenntnis aufhebendenErkenntnis kommen, wodurch dann die zweite Erkenntnis inihrer Maßgeblichkeit bestärkt wird. Diesen Prozeß ins Unendliche When that has been exhausted, She too, said the other, who knows what is right and wrong, who has no cause for anxiety, or who does not know what is right and wrong, shall be fined one hundred. Agriculture will be of no avail. After that he shall be deprived of all his property. Serving others. This refers to the condition of being ones own master, and not that of being dependent upon others for ones subsistence. This refers to the condition of being dependent upon others for ones subsistence. This refers to the condition of being the servant of others. This refers to the condition 142 //tatkarmaphalasambandham pratiti pratijänate // 143 //tathc hyanädau aamsäre kamabhedätsmarannapi /anantalq.takarmatvät ko vidyätkasya l@ phalam // 144 // This chaste lady has abandoned her. and also when she is being abandoned. With this, and with the present one, he shall perform the ceremony of purification upto the end of the year. He shall offer at the same time a cake on eight potsherds to Mitra-Varuna, and also a cake on eleven potsherds to Viśvakarman, and also a cake on twelve potsherd In the dwelling of Viṣṇu. i. e., at the residence of Viṣṇu; i. e., in the house of Viṣṇu.

bhartsyamānāpy#Even though she is taunted, insulted, and reproached by her mother and father, she does not deserve to be called a nun or a widow because of her devotion to her husband.$tvadvākyād anu#At your bidding, I shall do as you say.$vīrakarmasu#in heroic deeds,$naiṣṭhuryād#Because of its cruelty to sentient beings, and because of the absence of cruelty to sentient beings in the realm of fine materiality.$tyajyamānasya#If she is being abandoned, it will be no more than a thousandth part of the original property that she has acquired by stealth or robbery.$kṣayaṃ jagāma yo rtho#The wealth that was there went to waste.$saṃcitaḥ#accumulated,$tasmin kṣīṇe#When that has been exhausted,$sāpi#She too, said the other, who knows what is right and wrong, who has no cause for anxiety, or who does not know what is right and wrong, shall be fined one hundred.$kṛṣir viphalatāṃ#Agriculture will be of no avail.$tato niḥsvaṃ#After that he shall be deprived of all his property.$pareṣāṃ bhṛtyatāṃ#Serving others. This refers to the condition of being ones own master, and not that of being dependent upon others for ones subsistence. This refers to the condition of being dependent upon others for ones subsistence. This refers to the condition of being the servant of others. This refers to the condition$tatyāja sādhvī veyaṃ#This chaste lady has abandoned her.$tyajyamānāpi#and also when she is being abandoned.$anayā ca samaṃ#With this, and with the present one, he shall perform the ceremony of purification upto the end of the year. He shall offer at the same time a cake on eight potsherds to Mitra-Varuna, and also a cake on eleven potsherds to Viśvakarman, and also a cake on twelve potsherd$viṣṇor āvasathe#In the dwelling of Viṣṇu. i. e., at the residence of Viṣṇu; i. e., in the house of Viṣṇu.$

yasyārthāvagāmo duḥkhaḥ prakṛtyādi vibhāgataḥ kliṣṭaṃ sukliṣṭa tad yathā tayā soyamāliṅgyate priyā yaṃ kiliṭṭhapadaṃ mandābhidheyyaṃ yamakādikam kiliṭṭhapada doseva taṃ pi anto karīyati yad hi kliṣṭapadaṃ mandābhidheyaṃ yamakādikam kliṣṭapadadoṣa eva tadapyantaḥ kriyate patīta saddaracitaṃ siliṭṭhapadasandhikam prasādaguṇasayuktaṃ yamakaṃ matamīdṛśam avyapetaṃ vyapetaññamāvuttānekavaṇṇajam yamakaṃ tañca pādānāmādimajjhanta gocaraṃ avyapetaṃ vyapetaṃ yad āvṛttānekavarṇajam yamakaṃ tacca pādānāmādimadhyāntagocaram sujanāsujanā sabbe guṇenāpi vivekino vivekaṃ na samāyanti avivekijanantike$The comprehension of the meaning of a word is painful depending upon its intrinsic nature, etc. The defiled and the well-defiled. It is as follows: His beloved is embraced by her. Defiled words, dull expressions like Yamaka and so forth. By the fault of a defiled footprint, too, that is made an end. The words which are difficult to pronounce, those which are difficult to pronounce, such as Yamaka and the like, those which are difficult to pronounce, those which are difficult to pronounce, those which are difficult to pronounce, those which are difficult to pr The defect in the words is defiled, and that too is made an end of it. It has fallen down on the earth, made like a pile of good grass, and is joined by pillars of stone. This type of yoga is considered to be accompanied by the qualities of serenity and self-control. Avyayitam and vyapetaññam are synonyms. Uttaḥ and ekalpanam [ekalpaṇajanam]. 186.3 . Because the mundane members of the Path are wholesome(kusala), it is of coursepossible that they are d irectly associated (samprayukta) or simultaneous with an actualoccurrence of asravas or clinging, which would render them unwholesome (akusala) or at any And that pair of feet is the beginning, The scope of the in-breaths. The non-continguous and the separated are produced by the repetition of a single letter. Yamaka occurs at the beginning, in the middle and at the end of the feet. Buddhist garb.For us who are interested in this period these Indo-Tibetan relationshave a double importance. On the one hand we can make small progresswith the study of the original Indian texts without the help of Tibetan ver-sions, and on the other hand much that is found in Tibetan texts remainsincomprehensible until it can be associated with some Indian original. It is Amongst people who are good people, all those who are wise in regard to their virtue, They do not go to solitude, Because they give birth to lack of solitude.

yasyārthāvagāmo duḥkhaḥ prakṛtyādi vibhāgataḥ#The comprehension of the meaning of a word is painful depending upon its intrinsic nature, etc.$kliṣṭaṃ sukliṣṭa#The defiled and the well-defiled.$tad yathā tayā soyamāliṅgyate priyā#It is as follows: His beloved is embraced by her.$yaṃ kiliṭṭhapadaṃ mandābhidheyyaṃ yamakādikam#Defiled words, dull expressions like Yamaka and so forth.$kiliṭṭhapada doseva taṃ pi anto karīyati#By the fault of a defiled footprint, too, that is made an end.$yad hi kliṣṭapadaṃ mandābhidheyaṃ yamakādikam#The words which are difficult to pronounce, those which are difficult to pronounce, such as Yamaka and the like, those which are difficult to pronounce, those which are difficult to pronounce, those which are difficult to pronounce, those which are difficult to pr$kliṣṭapadadoṣa eva tadapyantaḥ kriyate#The defect in the words is defiled, and that too is made an end of it.$patīta saddaracitaṃ siliṭṭhapadasandhikam#It has fallen down on the earth, made like a pile of good grass, and is joined by pillars of stone.$prasādaguṇasayuktaṃ yamakaṃ matamīdṛśam#This type of yoga is considered to be accompanied by the qualities of serenity and self-control.$avyapetaṃ vyapetaññamāvuttānekavaṇṇajam#Avyayitam and vyapetaññam are synonyms. Uttaḥ and ekalpanam [ekalpaṇajanam].$yamakaṃ tañca pādānāmādimajjhanta gocaraṃ#And that pair of feet is the beginning, The scope of the in-breaths.$avyapetaṃ vyapetaṃ yad āvṛttānekavarṇajam#The non-continguous and the separated are produced by the repetition of a single letter.$yamakaṃ tacca pādānāmādimadhyāntagocaram#Yamaka occurs at the beginning, in the middle and at the end of the feet.$sujanāsujanā sabbe guṇenāpi vivekino#Amongst people who are good people, all those who are wise in regard to their virtue,$vivekaṃ na samāyanti avivekijanantike#They do not go to solitude, Because they give birth to lack of solitude.$

āgamenāgamasyaiva virodhe yuktiriṣyate upajīvyavirodhe tu vedasyānyārthakalpanā pratyakṣamupajīvyaṃ syāt prāyo yuktirapi kvacit āgamaikapramāṇeṣu tasyaiva hyupajīvyatā yukto yuktaśca yadyartha āgamasya pratīyate syāt tatra yukta evārtho yuktiśca trividhā matā vyāptiḥ pratyakṣatā yasyā yuktigāgamagā tathā pratyakṣāgamamūlā tu yuktistatra balīyasī yāthārthyameva mānatvaṃ tanmukhyaṃ jñānaśabdayoḥ arthatvamaryataiva syānna kriyārtheṣu sā matā$If Scripture is held to be contrary to Scripture, there can be no reason for such a contrary assertion. If, on the other hand, there is contradiction between the denotation of a word and that of its denotation, then it may be presumed that the Veda has some other meaning. In most cases, perception is the means of livelihood. There is also sometimes a logical justification for this. The scriptures which are held to be the only source of valid knowledge depend upon such a person for his livelihood. If the meaning of the scripture is accepted then it is reasonable to hold that what is stated by the scripture is true. The logical reasoning may be of three kinds, being in accordance with the real state of things and being in accordance with the real state of things. Or again, it may be taken as referring to a case where there is no difference between the two cases; e. g., in the case of the statement one should Its invariable concomitance is perceptibility, which is easily intelligible by means of reasoning. The reasoning based upon perception and scripture is stronger in this case. The validity of knowledge and verbal authority rests principally upon their being in strict accordance with the real state of things; this is what constitutes the validity of knowledge and verbal authority. In that case it would be only mortality of the object which is admitted by us, and not in regard to the object which is denoted by the verb to be; as a matter of fact, however, no such mortality is admitted in the case of what are denoted by the verb to be.

āgamenāgamasyaiva virodhe yuktiriṣyate#If Scripture is held to be contrary to Scripture, there can be no reason for such a contrary assertion.$upajīvyavirodhe tu vedasyānyārthakalpanā#If, on the other hand, there is contradiction between the denotation of a word and that of its denotation, then it may be presumed that the Veda has some other meaning.$pratyakṣamupajīvyaṃ syāt prāyo yuktirapi kvacit#In most cases, perception is the means of livelihood. There is also sometimes a logical justification for this.$āgamaikapramāṇeṣu tasyaiva hyupajīvyatā#The scriptures which are held to be the only source of valid knowledge depend upon such a person for his livelihood.$yukto yuktaśca yadyartha āgamasya pratīyate#If the meaning of the scripture is accepted then it is reasonable to hold that what is stated by the scripture is true.$syāt tatra yukta evārtho yuktiśca trividhā matā#The logical reasoning may be of three kinds, being in accordance with the real state of things and being in accordance with the real state of things. Or again, it may be taken as referring to a case where there is no difference between the two cases; e. g., in the case of the statement one should$vyāptiḥ pratyakṣatā yasyā yuktigāgamagā tathā#Its invariable concomitance is perceptibility, which is easily intelligible by means of reasoning.$pratyakṣāgamamūlā tu yuktistatra balīyasī#The reasoning based upon perception and scripture is stronger in this case.$yāthārthyameva mānatvaṃ tanmukhyaṃ jñānaśabdayoḥ#The validity of knowledge and verbal authority rests principally upon their being in strict accordance with the real state of things; this is what constitutes the validity of knowledge and verbal authority.$arthatvamaryataiva syānna kriyārtheṣu sā matā#In that case it would be only mortality of the object which is admitted by us, and not in regard to the object which is denoted by the verb to be; as a matter of fact, however, no such mortality is admitted in the case of what are denoted by the verb to be.$

viśvāmitraṃ mahātmānaṃ vākyaṃ madhuram abruvan brahmarṣe svāgataṃ te stu tapasā sma sutoṣitāḥ brāhmaṇyaṃ tapasogreṇa prāptavān asi kauśika dīrgham āyuś ca te brahman dadāmi samarudgaṇaḥ svasti prāpnuhi bhadraṃ te gaccha saumya yathāsukham pitāmahavacaḥ śrutvā sarveṣāṃ ca divaukasām kṛtvā praṇāmaṃ mudito vyājahāra mahāmuniḥ brāhmaṇyaṃ yadi me prāptaṃ dīrgham āyus tathaiva ca oṃkāro tha vaṣaṭkāro vedāś ca varayantu mām kṣatravedavidāṃ śreṣṭho brahmavedavidām api brahmaputro vasiṣṭho mām evaṃ vadatu devatāḥ yady ayaṃ paramaḥ kāmaḥ kṛto yāntu surarṣabhāḥ tataḥ prasādito devair vasiṣṭho japatāṃ varaḥ sakhyaṃ cakāra brahmarṣir evam astv iti cābravīt brahmarṣitvaṃ na saṃdehaḥ sarvaṃ saṃpatsyate tava$They spoke these sweet words to the great-souled Vishvamitra. O brahmarshi! Welcome. O son! We have spent a long time in austerities. O Koushika! Through your fierce austerities, you have obtained the status of a brahmana. O brahmana! With the large number of Maruts, I will give you a long life. Nirvāna, every life ceases for ever.( 18 )reality of these manifestations alone. Nirvāna wasthe absolute end of the manifestations, the end ofpassion and life (klesa-janmanor ksayah), withoutany counterpart It decidedly insisted upon thefact that nirvana means only the end of the process oflife, without any lifeless substance (dharma) as theresidue or the substratum in which life has beenextinguished Nirvana thus loses its materialisticcharacter. The denial of the Sautrantikas is no denial O fortunate one! O amiable one! May you be well. Go cheerfully. They heard the grandfathers words and those of all the residents of heaven. The great sage was delighted. He bowed down and replied, O illustrious one! O unblemished one! I am pleased with you. I have obtained the status of a brahmana and a long life. May Oṃkāra, Vaṣaṭkāra and the Vedas choose me. inadvertently omitted.2 0 22 der Sicht der buddhistischen Daseinsanalyse der Gegner, der nicht bereit ist, das Leid einesanderen abzuwehren, schon dann inkonsequent, wenn er späterem Leid im gegenwärtigenKörper vorbeugt, da auch dieser nicht nur von Lebensstadium zu Lebensstadium, sondern You are best among those who know the Vedas of kshatriyas. You are best among those who know the Vedas of brahmanas. O gods! Let Vasishtha, Brahmas son, speak to me in this way. O bulls among the gods! Depart after you have accomplished this supreme desire. Vasishtha, supreme among those who meditate, was pacified by the gods. The brahmarshi became his friend and said that it would be that way. There is no doubt that you will become a brahmarshi and obtain everything.

viśvāmitraṃ mahātmānaṃ vākyaṃ madhuram abruvan#They spoke these sweet words to the great-souled Vishvamitra.$brahmarṣe svāgataṃ te stu tapasā sma sutoṣitāḥ#O brahmarshi! Welcome. O son! We have spent a long time in austerities.$brāhmaṇyaṃ tapasogreṇa prāptavān asi kauśika#O Koushika! Through your fierce austerities, you have obtained the status of a brahmana.$dīrgham āyuś ca te brahman dadāmi samarudgaṇaḥ#O brahmana! With the large number of Maruts, I will give you a long life.$svasti prāpnuhi bhadraṃ te gaccha saumya yathāsukham#O fortunate one! O amiable one! May you be well. Go cheerfully.$pitāmahavacaḥ śrutvā sarveṣāṃ ca divaukasām#They heard the grandfathers words and those of all the residents of heaven.$kṛtvā praṇāmaṃ mudito vyājahāra mahāmuniḥ#The great sage was delighted. He bowed down and replied, O illustrious one! O unblemished one! I am pleased with you.$brāhmaṇyaṃ yadi me prāptaṃ dīrgham āyus tathaiva ca#I have obtained the status of a brahmana and a long life.$oṃkāro tha vaṣaṭkāro vedāś ca varayantu mām#May Oṃkāra, Vaṣaṭkāra and the Vedas choose me.$kṣatravedavidāṃ śreṣṭho brahmavedavidām api#You are best among those who know the Vedas of kshatriyas. You are best among those who know the Vedas of brahmanas.$brahmaputro vasiṣṭho mām evaṃ vadatu devatāḥ#O gods! Let Vasishtha, Brahmas son, speak to me in this way.$yady ayaṃ paramaḥ kāmaḥ kṛto yāntu surarṣabhāḥ#O bulls among the gods! Depart after you have accomplished this supreme desire.$tataḥ prasādito devair vasiṣṭho japatāṃ varaḥ#Vasishtha, supreme among those who meditate, was pacified by the gods.$sakhyaṃ cakāra brahmarṣir evam astv iti cābravīt#The brahmarshi became his friend and said that it would be that way.$brahmarṣitvaṃ na saṃdehaḥ sarvaṃ saṃpatsyate tava#There is no doubt that you will become a brahmarshi and obtain everything.$

pūjayitvā yathākāmaṃ punar eva tato bravīt idaṃ divyaṃ mahac cāpaṃ hemavajravibhūṣitam vaiṣṇavaṃ puruṣavyāghra nirmitaṃ viśvakarmaṇā amoghaḥ sūryasaṃkāśo brahmadattaḥ śarottamaḥ datto mama mahendreṇa tūṇī cākṣayasāyakau sampūrṇau niśitair bāṇair jvaladbhir iva pāvakaiḥ mahārajatakośo yam asir hemavibhūṣitaḥ anena dhanuṣā rāma hatvā saṃkhye mahāsurān ājahāra śriyaṃ dīptāṃ purā viṣṇur divaukasām tad dhanus tau ca tūṇīrau śaraṃ khaḍgaṃ ca mānada jayāya pratigṛhṇīṣva vajraṃ vajradharo yathā evam uktvā mahātejāḥ samastaṃ tad varāyudham dattvā rāmāya bhagavān agastyaḥ punar abravīt rāma prīto smi bhadraṃ te parituṣṭo smi lakṣmaṇa abhivādayituṃ yan māṃ prāptau sthaḥ saha sītayā$Having worshipped him in accordance with his wishes, he again spoke to him. This is a great and divine bow, decorated with gold and diamonds. O tiger among men! This belonged to Vishnu and was constructed by Vishvakarma. That excellent arrow was given by Brahma and was invincible, like the sun. The great Indra gave me two quivers with an inexhaustible supply of arrows. They were covered with sharp arrows that blazed like the fire. You have a large silver sheath and a sword that is adorned with gold. TRANSLATIONentire crowd of knowers is, in truth, one knower, and this [knower] alone exists. This has"been said [by Utpaladeva]: ""The Light of one's own Self alone exists, [whether it comes]""from the selves of others or one's own"". So there is just one knower, whether expressed""as ""Lord Sadāśiva knows"" or even as ""the worm knows."" An echo of that verse may be"found in YR's gloss ad 58. The Trika notion according to which there is no other reality thanLight/consciousness, and the correlated concept of 'reflection' (pratibimba) are anticipated in O Rama! With this bow, I will slay the great asuras in the battle. ~t; 3i "o0,.~ In ancient times, Vishnu robbed the residents of heaven of their blazing prosperity. O one who grants honours! The bow, the quivers, the arrow and the sword were severed. For the sake of victory, accept it, just as the wielder of the vajra accepts the vajra. The immensely energetic one spoke in this way to all those supreme weapons. Having given it to Rama, the illustrious Agastya again spoke. O Rama! O fortunate one! I am pleased with you. O Lakshmana! I am satisfied with you. With Sita, you have come here to show me respect.

pūjayitvā yathākāmaṃ punar eva tato bravīt#Having worshipped him in accordance with his wishes, he again spoke to him.$idaṃ divyaṃ mahac cāpaṃ hemavajravibhūṣitam#This is a great and divine bow, decorated with gold and diamonds.$vaiṣṇavaṃ puruṣavyāghra nirmitaṃ viśvakarmaṇā#O tiger among men! This belonged to Vishnu and was constructed by Vishvakarma.$amoghaḥ sūryasaṃkāśo brahmadattaḥ śarottamaḥ#That excellent arrow was given by Brahma and was invincible, like the sun.$datto mama mahendreṇa tūṇī cākṣayasāyakau#The great Indra gave me two quivers with an inexhaustible supply of arrows.$sampūrṇau niśitair bāṇair jvaladbhir iva pāvakaiḥ#They were covered with sharp arrows that blazed like the fire.$mahārajatakośo yam asir hemavibhūṣitaḥ#You have a large silver sheath and a sword that is adorned with gold.$anena dhanuṣā rāma hatvā saṃkhye mahāsurān#O Rama! With this bow, I will slay the great asuras in the battle.$ājahāra śriyaṃ dīptāṃ purā viṣṇur divaukasām#In ancient times, Vishnu robbed the residents of heaven of their blazing prosperity.$tad dhanus tau ca tūṇīrau śaraṃ khaḍgaṃ ca mānada#O one who grants honours! The bow, the quivers, the arrow and the sword were severed.$jayāya pratigṛhṇīṣva vajraṃ vajradharo yathā#For the sake of victory, accept it, just as the wielder of the vajra accepts the vajra.$evam uktvā mahātejāḥ samastaṃ tad varāyudham#The immensely energetic one spoke in this way to all those supreme weapons.$dattvā rāmāya bhagavān agastyaḥ punar abravīt#Having given it to Rama, the illustrious Agastya again spoke.$rāma prīto smi bhadraṃ te parituṣṭo smi lakṣmaṇa#O Rama! O fortunate one! I am pleased with you. O Lakshmana! I am satisfied with you.$abhivādayituṃ yan māṃ prāptau sthaḥ saha sītayā#With Sita, you have come here to show me respect.$

upahasya ca tāṃ sāpi vipakṣām iva sārasīm sapakṣā rājahaṃsīva gatā prati himācalam vegavaty api sāsthānaṃ gatvā bhrātaram abravīt kim ayaṃ kṣipyate kālo vidyā me dīyatām iti tenoktam api dāsyāmi tvarase kim akāraṇam gurukāryakriyāvyagraṃ kiṃ na paśyasi mām iti sā gatvā manyubhāreṇa sphurantīva tvarāvatī apatan mātur utsaṅge saṃtapteva vaśā hrade pṛthivī tu samāhūya sacivau bhartur abravīt acireṇa pitur mūlaṃ dārikāṃ nayataṃ yuvām antaraṅgo hi saṃbandhaḥ putraiḥ pitror akṛtrimaḥ bhrātaras tu dviṣanty eva$And she laughed at her, and said: My dear! like the wings of a crane. Like a winged she-goose. went to the Himālaya. Vegavatī is also Sāsthāna. She then went to her brother and said, I am the son of a good-for-nothing merchant. Why are you wasting time? Be pleased to impart knowledge to me. I will give it to you, he replied. Why do you hurry for no cause? Intent upon the business of his Teacher;i. e., engaged in discharging his duties. Do you not see me? She went with the burden of her anger, and thinking: I have done wrong, she made a great vow. She seemed to be in a hurry, trembling. He fell down on his mothers lap. They were like calves tormented by the sun in a lake. But the Earth, having summoned him, said to him: Listen, I will do as you wish. And he replied: I will do as you wish. The Earth, having summoned him, said to him: I will do as you wish. But the Earth, having summoned him, She said to her husbands two ministers: I am your master. Not long after, the fathers root;i. e., not long after he has performed the Initiatory Rite in honour of his deceased ancestors. 0 Please take her away. Connection consists in the fact of its being made up of internal adjuncts; The son by his father an appointed son; The brothers, however, are in the habit of quarrelling among themselves.

upahasya ca tāṃ sāpi#And she laughed at her, and said: My dear!$vipakṣām iva sārasīm#like the wings of a crane.$sapakṣā rājahaṃsīva#Like a winged she-goose.$gatā prati himācalam#went to the Himālaya.$vegavaty api sāsthānaṃ#Vegavatī is also Sāsthāna.$gatvā bhrātaram abravīt#She then went to her brother and said, I am the son of a good-for-nothing merchant.$kim ayaṃ kṣipyate kālo#Why are you wasting time?$vidyā me dīyatām iti#Be pleased to impart knowledge to me.$tenoktam api dāsyāmi#I will give it to you, he replied.$tvarase kim akāraṇam#Why do you hurry for no cause?$gurukāryakriyāvyagraṃ#Intent upon the business of his Teacher;i. e., engaged in discharging his duties.$kiṃ na paśyasi mām iti#Do you not see me?$sā gatvā manyubhāreṇa#She went with the burden of her anger, and thinking: I have done wrong, she made a great vow.$sphurantīva tvarāvatī#She seemed to be in a hurry, trembling.$apatan mātur utsaṅge#He fell down on his mothers lap.$saṃtapteva vaśā hrade#They were like calves tormented by the sun in a lake.$pṛthivī tu samāhūya#But the Earth, having summoned him, said to him: Listen, I will do as you wish. And he replied: I will do as you wish. The Earth, having summoned him, said to him: I will do as you wish. But the Earth, having summoned him,$sacivau bhartur abravīt#She said to her husbands two ministers: I am your master.$acireṇa pitur mūlaṃ#Not long after, the fathers root;i. e., not long after he has performed the Initiatory Rite in honour of his deceased ancestors.$dārikāṃ nayataṃ yuvām#Please take her away.$antaraṅgo hi saṃbandhaḥ#Connection consists in the fact of its being made up of internal adjuncts;$putraiḥ pitror akṛtrimaḥ#The son by his father an appointed son;$bhrātaras tu dviṣanty eva#The brothers, however, are in the habit of quarrelling among themselves.$

buddhīndriyaprāṇaguṇair viyuktaḥ supto visaṃjñas tṛṇakāṣṭhabhūtaḥ saṃvardhya csaṃbadhya saṃrakṣya ca yatnavadbhiḥ priyapriyais cpriyāpriyais tyajyatae eṣa ko pi iti praṇetuḥ sa niśamya vākyaṃ saṃcukṣubhe kiṃcid uvāca cainam kiṃ kevalo syaiva ckevalasyaiva janasya dharmaḥ sarvaprajānām ayam īdṛśo ntaḥ tataḥ praṇetā vadati sma tasmai sarvaprajānām idam cayam antakarma ckarmā hīnasya madhyasya mahātmano vā sarvasya loke niyato vināśaḥ tataḥ sa dhīro pi narendrasūnuḥ śrutvaiva mṛtyuṃ viṣasāda sadyaḥ aṃsena saṃśliṣya ca kūbarāgraṃ provāca nihrādavatā svareṇa iyaṃ ca niṣṭhā niyatā cniyataṃ prajānāṃ pramādyati tyaktabhayaś ca lokaḥ$14876c15711,15712 He is bereft of his intelligence, senses, life and qualities. He is asleep, unconscious, like grass or a piece of wood. Raising and embracing. He must be protected by those who are careful, those who look on him affectionately and those who look on him with disapproval. Abandon him! He is someone special. On hearing these words of his guide, he was somewhat agitated and said to him: Is he alone, or is he the only one? Such is the dharma of all people, such is the end of all living beings. Then the guide declared to him The good fortune of all beings: brjod || (62)phyag rgya hdi rnams dños grubsbyin ||brtul źugs can gyis mchod nasbtun || (63)gsan baḥi skad ni mtshar che ba ||rdo rje sñiń po sems [3346] dpaḥ End of the twenty-first chapter from the beginning. ] Chapter Xii. In this world, everyone is certain to be destroyedinferior, medium-sized or great. Then that resolute son of the king, as soon as he heard of death, was immediately plunged in despair. He touched the end of the pole with his shoulder and spoke in a rumbling voice. This mode of accomplishment is fixed and unfixed. The subjects will become careless and the world will give up its fear.

buddhīndriyaprāṇaguṇair viyuktaḥ supto visaṃjñas tṛṇakāṣṭhabhūtaḥ#He is bereft of his intelligence, senses, life and qualities. He is asleep, unconscious, like grass or a piece of wood.$saṃvardhya csaṃbadhya#Raising and embracing.$saṃrakṣya ca yatnavadbhiḥ priyapriyais cpriyāpriyais#He must be protected by those who are careful, those who look on him affectionately and those who look on him with disapproval.$tyajyatae eṣa ko pi#Abandon him! He is someone special.$iti praṇetuḥ sa niśamya vākyaṃ saṃcukṣubhe kiṃcid uvāca cainam#On hearing these words of his guide, he was somewhat agitated and said to him:$kiṃ kevalo syaiva ckevalasyaiva#Is he alone, or is he the only one?$janasya dharmaḥ sarvaprajānām ayam īdṛśo ntaḥ#Such is the dharma of all people, such is the end of all living beings.$tataḥ praṇetā vadati sma tasmai sarvaprajānām idam cayam#Then the guide declared to him The good fortune of all beings:$antakarma ckarmā#End of the twenty-first chapter from the beginning. ] Chapter Xii.$hīnasya madhyasya mahātmano vā sarvasya loke niyato vināśaḥ#In this world, everyone is certain to be destroyedinferior, medium-sized or great.$tataḥ sa dhīro pi narendrasūnuḥ śrutvaiva mṛtyuṃ viṣasāda sadyaḥ#Then that resolute son of the king, as soon as he heard of death, was immediately plunged in despair.$aṃsena saṃśliṣya ca kūbarāgraṃ provāca nihrādavatā svareṇa#He touched the end of the pole with his shoulder and spoke in a rumbling voice.$iyaṃ ca niṣṭhā niyatā cniyataṃ#This mode of accomplishment is fixed and unfixed.$prajānāṃ pramādyati tyaktabhayaś ca lokaḥ#The subjects will become careless and the world will give up its fear.$

garbhasthe mayi tava yo rir tejasas tasya hāniṃ kariṣye mā vyathāṃ evam uktvā tataḥ sāpi kālena taṃ garbhasthite tataḥ cacāla sakalā cakampire jagmuḥ kṣobham yato yato ditir dadāti lalitaṃ tatas tataḥ kṣitiḥ daityānām api garbhasthe$While I was in my mothers womb, i. e. while she was still in her mothers womb, they said to one another: When I was in my mothers womb, when I was in my mothers womb, they said to one another: Your enemy, whoever he may be, has been slain in battle by the gods and demons. Loss of brightness;i. e., when there is loss of brightness. I will do it. Don't be upset! Ein weiteres Fragment aus dem Prakaraṇa: SHT VII 1697 Saying this, he set out from there. In due time she saw him, and thought: This must be the son of a good mother! And she said to him: I will go to my husband. Then in due course he went to his wife, and when she had gone through the usual purificatory rites, she took her into the presence of the king and saluted him Then, when the embryo is in the womb. All trembled. they trembled, shuddered, and quaked. There was a great uproar, like that of the ocean when it is churned by the thunderbolt of Indra. Wherever Diti is, she will be there. She gives graceful things. Thence the earth, and thence it is said, Thou art the abode of the gods. This is another reading for Kṣiti. That which is called Kṣiti here stands for that part of the Earth which is to be separated from it by means of a piece of cloth or some such thing else. The same is true for the sons of the daityas. kṣottarakālamanuṣṭheyatvenoktānāmasmākaṃ jñānādīnāṃ niṣprayojanatvameva padavā-kyapramāṇasaṃskārarahitatve (nehāpi jñānādyayogyānāṃ bālā) dīnāṃ saṃskārādevamukteḥ siddhatvādityasmākamapi puruṣārthānupāyabhūtametatkriyājñānādyanuṣṭhānama-kartavyamiti praśnaḥ | siddhāntastubhagavānuvāca |ye yathā saṃsthitāstārkṣya tathaiveśaḥ prasādakṛt |ye (padavākyādisaṃskāreṇa vyavasthitā ye) ca (P2 f. 81°) [prakārāntareṇa bālā- while in the womb.

garbhasthe mayi#While I was in my mothers womb, i. e. while she was still in her mothers womb, they said to one another: When I was in my mothers womb, when I was in my mothers womb, they said to one another:$tava yo rir#Your enemy, whoever he may be, has been slain in battle by the gods and demons.$tejasas tasya hāniṃ#Loss of brightness;i. e., when there is loss of brightness.$kariṣye mā vyathāṃ#I will do it. Don't be upset!$evam uktvā tataḥ#Saying this, he set out from there.$sāpi kālena taṃ#In due time she saw him, and thought: This must be the son of a good mother! And she said to him: I will go to my husband. Then in due course he went to his wife, and when she had gone through the usual purificatory rites, she took her into the presence of the king and saluted him$garbhasthite tataḥ#Then, when the embryo is in the womb.$cacāla sakalā#All trembled.$cakampire#they trembled, shuddered, and quaked.$jagmuḥ kṣobham#There was a great uproar, like that of the ocean when it is churned by the thunderbolt of Indra.$yato yato ditir#Wherever Diti is, she will be there.$dadāti lalitaṃ#She gives graceful things.$tatas tataḥ kṣitiḥ#Thence the earth, and thence it is said, Thou art the abode of the gods. This is another reading for Kṣiti. That which is called Kṣiti here stands for that part of the Earth which is to be separated from it by means of a piece of cloth or some such thing else.$daityānām api#The same is true for the sons of the daityas.$garbhasthe#while in the womb.$

sa etattṛṇamadhvaryurāhavanīye prāsyati vāyo vai stokānāmiti stokānāṃ haiṣā samit athottaratastiṣṭhanvapām pratapati atyeṣyanvā eṣo gnim bhavati dakṣiṇataḥ parītya śrapayiṣyaṃstasmā evaitannihnute tatho hainameṣo tiyantamagnirna hinasti tasmāduttaratastiṣṭhan vapām pratapati tāmantareṇa yūpaṃ cāgniṃ ca haranti tadyatsamayā na haranti yenānyāni havīṃṣi haranti nedaśṛtayā samayā yajñam prasajāmeti yadu bāhyena na harantyagreṇa yūpam bahirdhā yajñātkuryustasmādantareṇa yūpaṃ cāgniṃ ca haranti dakṣiṇataḥ parītya pratiprasthātā śrapayati adhvaryurvapāmabhijuhotyagnirājyasya vetu svāheti tatho$The Adhvaryu throws that grass-stalk into the Âhavanîya with, 'The air is the drops of water!'for this is the kindling-stick of the drops. Standing towards the north, he heats the omentum. 373), which says that this refers to her fourth repetition of the act, done against her wishes.(verses 11.176-177)See Comparative notes for Verse 11.176.‘Vṛṣalī’—‘Cāṇḍālī’ (Medhātithi and Kullūka);—‘a Śūdra woman’ (Govindarāja and Nārāyaṇa).This verse is quoted in Mitākṣarā (3.260), which explains ‘vṛṣalī’ as Cāṇḍālī;—and in Prāyaścittaviveka (p.363), which says that this lays down the expiation for the marrying of a Śūdra girl, in a manner not sanctioned by the scriptures. Or he who is about to pass beyond the fire-altar stands towards the south. Having gone round, as he was about to cook it, he offers it to him; and thus that fire does not injure him while he is spreading it. Standing to the north of it, he heats the omentum. It is carried in between the sacrificial post and the fire. The reason why the Samayas do not carry other sacrificial dishes is this. The priests carry the sacrificial post to the outside of the sacrificial arena, thinking, May we be able to complete the yajña. They do not take it in front of the sacrificial post because it is outside the sacrificial arena. Therefore, having gone round to the south, they carry it in between the sacrificial post and the fire. The Pratiprasthâtri bakes. The Adhvaryu offers the omentum with, 'May Agni graciously accept of the butter, Hail!'and it is even so.

sa etattṛṇamadhvaryurāhavanīye prāsyati vāyo vai stokānāmiti stokānāṃ haiṣā samit#The Adhvaryu throws that grass-stalk into the Âhavanîya with, 'The air is the drops of water!'for this is the kindling-stick of the drops.$athottaratastiṣṭhanvapām pratapati#Standing towards the north, he heats the omentum.$atyeṣyanvā eṣo gnim bhavati dakṣiṇataḥ#Or he who is about to pass beyond the fire-altar stands towards the south.$parītya śrapayiṣyaṃstasmā evaitannihnute tatho hainameṣo tiyantamagnirna hinasti#Having gone round, as he was about to cook it, he offers it to him; and thus that fire does not injure him while he is spreading it.$tasmāduttaratastiṣṭhan vapām pratapati#Standing to the north of it, he heats the omentum.$tāmantareṇa yūpaṃ cāgniṃ ca haranti#It is carried in between the sacrificial post and the fire.$tadyatsamayā na haranti yenānyāni havīṃṣi#The reason why the Samayas do not carry other sacrificial dishes is this.$haranti nedaśṛtayā samayā yajñam prasajāmeti yadu bāhyena na harantyagreṇa yūpam#The priests carry the sacrificial post to the outside of the sacrificial arena, thinking, May we be able to complete the yajña. They do not take it in front of the sacrificial post because it is outside the sacrificial arena.$bahirdhā yajñātkuryustasmādantareṇa yūpaṃ cāgniṃ ca haranti dakṣiṇataḥ parītya#Therefore, having gone round to the south, they carry it in between the sacrificial post and the fire.$pratiprasthātā śrapayati#The Pratiprasthâtri bakes.$adhvaryurvapāmabhijuhotyagnirājyasya vetu svāheti tatho#The Adhvaryu offers the omentum with, 'May Agni graciously accept of the butter, Hail!'and it is even so.$

svastikṛtvā tatas tasmai svagṛhān pratigacchate māṃ muhuḥ paśyatā prītyā tenaiva sahito gamam gṛhe ca kṛtasatkāram asau mām anuyuktavān āgacchati kutaḥ kiṃ vā mad icchati bhavān iti mayoktaṃ bhrātarāv āvāṃ dvijau dvāv āgamārthinau vidyāsthānam idaṃ śrutvā avantideśāt samāgatau iha vāsitum icchāvo yuṣmatkṛtaparigrahau balavattaragupto hi kṛśo pi balavān iti tenoktaṃ tvādṛśām etad guṇagrahaṇakāṅkṣiṇām agrāmyālāparūpāṇāṃ svagṛhaṃ bhavatām iti muhūrtaṃ tatra cāsīnaḥ śrutavān aham utthitam kṣubhitāmbhodhikallola kolāhalam iva kṣaṇam$Having pronounced a benediction, he then gives it to him. Goes back to his own house. This is what is meant by going back to his own house. The meaning thus comes to be this:He goes back to his own house. The meaning thus comes to be this:He goes back to his own house. Henceforth he goes back to his own You have repeatedly glanced at me with affection. I will go with him. She entertains him in her house, worships him, and serves him with food and drinks to his hearts content. He questioned me. Where does it come from? or What is it? Do you want me? I said, We are brothers. Two twice-born menwho are desirous of learning the scriptures. When they have heard this vidyā Sthāna, They have come here from the land of Avanti. We would like to live here. They have been married by you, he replied. for it is guarded by a very powerful king. Even though he is lean, he is strong. He replied: To such as you. who are desirous of appreciating his excellent qualities; It is the form of non- vulgar speech. Please go to your own house. He sat there for some time, and when he had recovered consciousness he thought: I will go to my husband. Then he said: I will go to my husband. And having thus reflected, he went into the presence of the king and saluted him respectfully with joined palms. I heard it rising. The ocean is turbulent with its waves. For a moment it seemed like an uproar.

svastikṛtvā tatas tasmai#Having pronounced a benediction, he then gives it to him.$svagṛhān pratigacchate#Goes back to his own house. This is what is meant by going back to his own house. The meaning thus comes to be this:He goes back to his own house. The meaning thus comes to be this:He goes back to his own house. Henceforth he goes back to his own$māṃ muhuḥ paśyatā prītyā#You have repeatedly glanced at me with affection.$tenaiva sahito gamam#I will go with him.$gṛhe ca kṛtasatkāram#She entertains him in her house, worships him, and serves him with food and drinks to his hearts content.$asau mām anuyuktavān#He questioned me.$āgacchati kutaḥ kiṃ vā#Where does it come from? or What is it?$mad icchati bhavān iti#Do you want me?$mayoktaṃ bhrātarāv āvāṃ#I said, We are brothers.$dvijau dvāv āgamārthinau#Two twice-born menwho are desirous of learning the scriptures.$vidyāsthānam idaṃ śrutvā#When they have heard this vidyā Sthāna,$avantideśāt samāgatau#They have come here from the land of Avanti.$iha vāsitum icchāvo#We would like to live here.$yuṣmatkṛtaparigrahau#They have been married by you, he replied.$balavattaragupto hi#for it is guarded by a very powerful king.$kṛśo pi balavān iti#Even though he is lean, he is strong.$tenoktaṃ tvādṛśām etad#He replied: To such as you.$guṇagrahaṇakāṅkṣiṇām#who are desirous of appreciating his excellent qualities;$agrāmyālāparūpāṇāṃ#It is the form of non- vulgar speech.$svagṛhaṃ bhavatām iti#Please go to your own house.$muhūrtaṃ tatra cāsīnaḥ#He sat there for some time, and when he had recovered consciousness he thought: I will go to my husband. Then he said: I will go to my husband. And having thus reflected, he went into the presence of the king and saluted him respectfully with joined palms.$śrutavān aham utthitam#I heard it rising.$kṣubhitāmbhodhikallola#The ocean is turbulent with its waves.$kolāhalam iva kṣaṇam#For a moment it seemed like an uproar.$

dharmaṃ jijñāsamānena kiṃ punar yādṛśo bhavān tvaṃ hi devavariṣṭhasya mārutasya mahātmanaḥ putras tasyaiva vegena sadṛśaḥ kapikuñjara pūjite tvayi dharmajña pūjāṃ prāpnoti mārutaḥ tasmāt tvaṃ pūjanīyo me śṛṇu cāpy atra kāraṇam pūrvaṃ kṛtayuge tāta parvatāḥ pakṣiṇo bhavan te pi jagmur diśaḥ sarvā garuḍānilaveginaḥ tatas teṣu prayāteṣu devasaṃghāḥ saharṣibhiḥ bhūtāni ca bhayaṃ jagmus teṣāṃ patanaśaṅkayā tataḥ kruddhaḥ sahasrākṣaḥ parvatānāṃ śatakratuḥ pakṣāṃś ciccheda vajreṇa tatra tatra sahasraśaḥ sa mām upagataḥ kruddho vajram udyamya devarāṭ tato haṃ sahasā kṣiptaḥ śvasanena mahātmanā asmiṃl lavaṇatoye ca prakṣiptaḥ plavagottama guptapakṣaḥ samagraś ca tava pitrābhirakṣitaḥ$I have always desired to know about dharma, not to speak of someone like you. You are the great-souled wind god, foremost among the gods. O elephant among apes! His son is his equal in speed. 7 Könnte theoretisch auch sottaralanuttara entsprechen (cp. Kol. 5 a, Z.22), doch ist diesangesichts der Stellung des Begriffspaares und des Fehlens von sottaralanuttara in der gesamten übrigen Sarvästiväda-/Mülasarvästiväda-Tradition recht unwahrscheinlich.8 Text im AKBh abgekürzt, aber bei Sthiramati vorhanden. O one who knows about dharma! If you are worshipped, the wind god is also worshipped. That is the reason you should be worshipped by me. Listen to another reason too. O son! Earlier, in krita yuga, mountains possessed wings. VaiBesikasütren nicht nachweisbar und dürfte von Dignäga angeregt With the speed of Garuda and the wind, they too fled in all directions. When they had departed, the large number of gods, together with the rishis, were delighted. Fearing that they would fall, all the beings were frightened. At this, the thousand-eyed Shatakratu became angry with the mountains. Here and there, with the vajra, he sliced off the wings in thousands. The king of the gods angrily approached me, with an upraised vajra. But the great-souled wind god violently flung me aside. O supreme among apes! I was thus flung into the salty waters. and partly even Hegelian sense: The dependence of Òageing-and-dyingÓon Òbeing bornÓ means that the former presupposes the latter as its conceptual opposite, and Òbeing bornÓ presupposes ÒbecomingÓ (bhava) as“the dialectically conceived Ôunity of oppositesÕ which includes bothÔjaràmaraõaÕ and ÔjàtiՔ. This conceptual dependence is, of course, amutual one, i.e., interdependence, so that “the three factors are simultaneous”. I for one fail to see how all this can be gleaned from the text Your father protected all those who were on the side of the cowherds.

dharmaṃ jijñāsamānena kiṃ punar yādṛśo bhavān#I have always desired to know about dharma, not to speak of someone like you.$tvaṃ hi devavariṣṭhasya mārutasya mahātmanaḥ#You are the great-souled wind god, foremost among the gods.$putras tasyaiva vegena sadṛśaḥ kapikuñjara#O elephant among apes! His son is his equal in speed.$pūjite tvayi dharmajña pūjāṃ prāpnoti mārutaḥ#O one who knows about dharma! If you are worshipped, the wind god is also worshipped.$tasmāt tvaṃ pūjanīyo me śṛṇu cāpy atra kāraṇam#That is the reason you should be worshipped by me. Listen to another reason too.$pūrvaṃ kṛtayuge tāta parvatāḥ pakṣiṇo bhavan#O son! Earlier, in krita yuga, mountains possessed wings.$te pi jagmur diśaḥ sarvā garuḍānilaveginaḥ#With the speed of Garuda and the wind, they too fled in all directions.$tatas teṣu prayāteṣu devasaṃghāḥ saharṣibhiḥ#When they had departed, the large number of gods, together with the rishis, were delighted.$bhūtāni ca bhayaṃ jagmus teṣāṃ patanaśaṅkayā#Fearing that they would fall, all the beings were frightened.$tataḥ kruddhaḥ sahasrākṣaḥ parvatānāṃ śatakratuḥ#At this, the thousand-eyed Shatakratu became angry with the mountains.$pakṣāṃś ciccheda vajreṇa tatra tatra sahasraśaḥ#Here and there, with the vajra, he sliced off the wings in thousands.$sa mām upagataḥ kruddho vajram udyamya devarāṭ#The king of the gods angrily approached me, with an upraised vajra.$tato haṃ sahasā kṣiptaḥ śvasanena mahātmanā#But the great-souled wind god violently flung me aside.$asmiṃl lavaṇatoye ca prakṣiptaḥ plavagottama#O supreme among apes! I was thus flung into the salty waters.$guptapakṣaḥ samagraś ca tava pitrābhirakṣitaḥ#Your father protected all those who were on the side of the cowherds.$

brahmākhyaṃ dhāma te yānti śāntāḥ sannyāsīno malāḥ vayaṃ tv iha mahāyogin bhramantaḥ karmavartmasu tvadvārtayā tariṣyāmas tāvakair dustaraṃ tamaḥ smarantaḥ kīrtayantas te kṛtāni gaditāni ca gatyutsmitekṣaṇakṣveli yan nṛlokaviḍambanam evaṃ vijñāpito rājan bhagavān devakīsutaḥ ekāntinaṃ priyaṃ bhṛtyam uddhavaṃ samabhāṣata yad āttha māṃ mahābhāga taccikīrṣitam eva me brahmā bhavo lokapālāḥ svarvāsaṃ me bhikāṅkṣiṇaḥ mayā niṣpāditaṃ hy atra devakāryam aśeṣataḥ yadartham avatīrṇo ham aṃśena brahmaṇārthitaḥ kulaṃ vai śāpanirdagdhaṃ naṅkṣyaty anyonyavigrahāt samudraḥ saptame hy enāṃ purīṃ ca plāvayiṣyati yarhy evāyaṃ mayā tyakto loko yaṃ naṣṭamaṅgalaḥ$They are tranquil and seated in renunciation, cleansed of sin. They go to Brahmas abode. O great yogi! But we have wandered along the path of our deeds. Through your words, we and those on your side will be able to cross over the darkness that is so difficult to cross. They remembered and recounted the deeds that had been done and the words that had been spoken. His gait, his smiles and his eyes glowed. He was an icon of the world of men. O king! I have thus told you about the illustrious son of Devaki. He addressed his beloved servant, Uddhava, who was single-mindedly devoted to him. O immensely fortunate one! What you have told me is exactly what I wished to do. Brahma, Bhava and the guardians of the worlds all seek my heavenly abode. I have entirely accomplished the task of the gods. It is for this purpose that I have incarnated, being requested by a part of Brahmā. Because of a curse, each lineage will be destroyed and so will quarrels with the other. On the seventh day, the ocean will engulf this city in its waters. Since I have abandoned this world, Its good fortune destroyed,

brahmākhyaṃ dhāma te yānti śāntāḥ sannyāsīno malāḥ#They are tranquil and seated in renunciation, cleansed of sin. They go to Brahmas abode.$vayaṃ tv iha mahāyogin bhramantaḥ karmavartmasu#O great yogi! But we have wandered along the path of our deeds.$tvadvārtayā tariṣyāmas tāvakair dustaraṃ tamaḥ#Through your words, we and those on your side will be able to cross over the darkness that is so difficult to cross.$smarantaḥ kīrtayantas te kṛtāni gaditāni ca#They remembered and recounted the deeds that had been done and the words that had been spoken.$gatyutsmitekṣaṇakṣveli yan nṛlokaviḍambanam#His gait, his smiles and his eyes glowed. He was an icon of the world of men.$evaṃ vijñāpito rājan bhagavān devakīsutaḥ#O king! I have thus told you about the illustrious son of Devaki.$ekāntinaṃ priyaṃ bhṛtyam uddhavaṃ samabhāṣata#He addressed his beloved servant, Uddhava, who was single-mindedly devoted to him.$yad āttha māṃ mahābhāga taccikīrṣitam eva me#O immensely fortunate one! What you have told me is exactly what I wished to do.$brahmā bhavo lokapālāḥ svarvāsaṃ me bhikāṅkṣiṇaḥ#Brahma, Bhava and the guardians of the worlds all seek my heavenly abode.$mayā niṣpāditaṃ hy atra devakāryam aśeṣataḥ#I have entirely accomplished the task of the gods.$yadartham avatīrṇo ham aṃśena brahmaṇārthitaḥ#It is for this purpose that I have incarnated, being requested by a part of Brahmā.$kulaṃ vai śāpanirdagdhaṃ naṅkṣyaty anyonyavigrahāt#Because of a curse, each lineage will be destroyed and so will quarrels with the other.$samudraḥ saptame hy enāṃ purīṃ ca plāvayiṣyati#On the seventh day, the ocean will engulf this city in its waters.$yarhy evāyaṃ mayā tyakto loko yaṃ naṣṭamaṅgalaḥ#Since I have abandoned this world, Its good fortune destroyed,$

abhiṣekāṃtenaivedyaṃśālyannenasamācaret pūjāṃtesthāpayelliṃgaṃsaṃpuṭeṣupṛthaggṛhe karapūjānivṛttānāṃsvabhojyaṃtunivedayet nivṛttānāṃparaṃsūkṣmaliṃgamevaviśiṣyate vibhūtyabhyarcanaṃ kuryādvibhūtiṃcanivedayet pūjāṃkṛtvāthatalliṃgaṃśirasādhārayetsadā vibhūtistrividhāproktālokavedaśivāgnibhiḥ lokāgnijamatho bhasmadravyaśuddhyarthamāvahet mṛddāruloharūpāṇāṃdhānyānāṃcatathaivaca tilādīnāṃ ca dravyāṇāṃvastrādīnāṃtathaiva ca tathāparyuṣitānāṃcabhasmanāśiddhiriṣyate śvādibhirdūṣitānāṃcabhasmanāśuddhiriṣyate$should be done with the gruel prepared from dried ginger ending with ablution. At the end of the worship, the liṅgas should be placed separately in a room. If they have refrained from making respectful offerings to the gods, he should tell them not to eat. Among those who have abstained from worldly pleasures, the subtlest kind of sex is pre-eminent. Vibhūti should be worshipped. Vibhūti should be offered. After having worshipped that phallus, the devotee should always sustain it with the recitation of the basic syllable of the liṅga. Vibhūti is said to be threefold by means of the Vedas, Śiva and Agni. The ashes taken from the fire of the world should be invoked for the purification of things. Clay, wood, iron, Conch, and heated conveyances; And similarly, various kinds of ornaments made from clay, wood, or metal. a° ] P1; ॰cchinatti a0 RNP3; • śichanitya P2 16.4 tadvadeva tat ] P1 P2 ; tadvadetāvat RN;taccadeva tat P316.4 ॰ lakṣaṇaṃ ] RNP1P3; • lakṣaṇa • P 2 16.4 • pekṣate ] RN ; om. P 16.5 tadā-nīṃ bhogā॰ ] RNP1 P2; tadānīm tadānīm bhoga॰ P3 16.6 bhogopapatteriti ] P; bhogopapattiriti RN16.6 tvetannā ] P; tvetanna RN 16.7 ° puruṣāṇāṃ ] RP1 P2 ; ° puruṇām P3 16.7-8 muktirvi0 ]RNP1P3 ; muktivi0 P2 16.8 syādityavaśyaṃ ] RN ; syādityāvaśyam P2P363 And of such things as sesame and so on, And likewise of clothing and so on. Similarly, purification is desired to be effected with the ashes of what is stale and what is not stale. In the case of such unclean things as have been defiled by dogs and the like, it is necessary to use ashes for cleansing.

abhiṣekāṃtenaivedyaṃśālyannenasamācaret#should be done with the gruel prepared from dried ginger ending with ablution.$pūjāṃtesthāpayelliṃgaṃsaṃpuṭeṣupṛthaggṛhe#At the end of the worship, the liṅgas should be placed separately in a room.$karapūjānivṛttānāṃsvabhojyaṃtunivedayet#If they have refrained from making respectful offerings to the gods, he should tell them not to eat.$nivṛttānāṃparaṃsūkṣmaliṃgamevaviśiṣyate#Among those who have abstained from worldly pleasures, the subtlest kind of sex is pre-eminent.$vibhūtyabhyarcanaṃ kuryādvibhūtiṃcanivedayet#Vibhūti should be worshipped. Vibhūti should be offered.$pūjāṃkṛtvāthatalliṃgaṃśirasādhārayetsadā#After having worshipped that phallus, the devotee should always sustain it with the recitation of the basic syllable of the liṅga.$vibhūtistrividhāproktālokavedaśivāgnibhiḥ#Vibhūti is said to be threefold by means of the Vedas, Śiva and Agni.$lokāgnijamatho bhasmadravyaśuddhyarthamāvahet#The ashes taken from the fire of the world should be invoked for the purification of things.$mṛddāruloharūpāṇāṃdhānyānāṃcatathaivaca#Clay, wood, iron, Conch, and heated conveyances; And similarly, various kinds of ornaments made from clay, wood, or metal.$tilādīnāṃ ca dravyāṇāṃvastrādīnāṃtathaiva ca#And of such things as sesame and so on, And likewise of clothing and so on.$tathāparyuṣitānāṃcabhasmanāśiddhiriṣyate#Similarly, purification is desired to be effected with the ashes of what is stale and what is not stale.$śvādibhirdūṣitānāṃcabhasmanāśuddhiriṣyate#In the case of such unclean things as have been defiled by dogs and the like, it is necessary to use ashes for cleansing.$

vyasarjayad rāghavavaṃśavardhanaḥ sthitaḥ svadharme himavān ivācalaḥ taṃ mātaro bāṣpagṛhītakaṇṭhyo duḥkhena nāmantrayituṃ hi śekuḥ sa tv eva mātḥn abhivādya sarvā rudan kuṭīṃ svāṃ praviveśa rāmaḥ tataḥ śirasi kṛtvā tu pāduke bharatas tadā āruroha rathaṃ hṛṣṭaḥ śatrughnena samanvitaḥ vasiṣṭho vāmadevaś ca jābāliś ca dṛḍhavrataḥ agrataḥ prayayuḥ sarve mantriṇo mantrapūjitāḥ mandākinīṃ nadīṃ ramyāṃ prāṅmukhās te yayus tadā pradakṣiṇaṃ ca kurvāṇāś citrakūṭaṃ mahāgirim paśyan dhātusahasrāṇi ramyāṇi vividhāni ca prayayau tasya pārśvena sasainyo bharatas tadā adūrāc citrakūṭasya dadarśa bharatas tadā āśramaṃ yatra sa munir bharadvājaḥ kṛtālayaḥ sa tam āśramam āgamya bharadvājasya buddhimān$The extender of the lineage of Raghava was as firm in his own dharma as the Himalayas. His mothers had choked their throats with tears and because of their sorrow, were incapable of saying anything to him. But Rama paid his respects to all the women weeping and entered his own cottage. Bharata placed those sandals on his head. With Shatrughna, he cheerfully ascended the chariot. There were Vasishtha, Vamadeva and Jabali, firm in his vows. All the ministers, who were honoured because of their mantras, advanced in front. They then headed for the eastern direction, towards the beautiful river Mandakinee. They circumambulated the great mountain of Chitrakuta. He saw thousands of many kinds of beautiful minerals. With his soldiers, Bharata then marched along its flank. Not very far from Chitrakuta, Bharata saw them. This is the hermitage where the sage Bharadvaja had made his abode. The intelligent one went to Bharadvajas hermitage.

vyasarjayad rāghavavaṃśavardhanaḥ sthitaḥ svadharme himavān ivācalaḥ#The extender of the lineage of Raghava was as firm in his own dharma as the Himalayas.$taṃ mātaro bāṣpagṛhītakaṇṭhyo duḥkhena nāmantrayituṃ hi śekuḥ#His mothers had choked their throats with tears and because of their sorrow, were incapable of saying anything to him.$sa tv eva mātḥn abhivādya sarvā rudan kuṭīṃ svāṃ praviveśa rāmaḥ#But Rama paid his respects to all the women weeping and entered his own cottage.$tataḥ śirasi kṛtvā tu pāduke bharatas tadā#Bharata placed those sandals on his head.$āruroha rathaṃ hṛṣṭaḥ śatrughnena samanvitaḥ#With Shatrughna, he cheerfully ascended the chariot.$vasiṣṭho vāmadevaś ca jābāliś ca dṛḍhavrataḥ#There were Vasishtha, Vamadeva and Jabali, firm in his vows.$agrataḥ prayayuḥ sarve mantriṇo mantrapūjitāḥ#All the ministers, who were honoured because of their mantras, advanced in front.$mandākinīṃ nadīṃ ramyāṃ prāṅmukhās te yayus tadā#They then headed for the eastern direction, towards the beautiful river Mandakinee.$pradakṣiṇaṃ ca kurvāṇāś citrakūṭaṃ mahāgirim#They circumambulated the great mountain of Chitrakuta.$paśyan dhātusahasrāṇi ramyāṇi vividhāni ca#He saw thousands of many kinds of beautiful minerals.$prayayau tasya pārśvena sasainyo bharatas tadā#With his soldiers, Bharata then marched along its flank.$adūrāc citrakūṭasya dadarśa bharatas tadā#Not very far from Chitrakuta, Bharata saw them.$āśramaṃ yatra sa munir bharadvājaḥ kṛtālayaḥ#This is the hermitage where the sage Bharadvaja had made his abode.$sa tam āśramam āgamya bharadvājasya buddhimān#The intelligent one went to Bharadvajas hermitage.$

tasmān na deyaṃ nākhyeyaṃ sāragranthārthamokṣadaṃ iti timirodghāṭane daśamaḥ paṭalaḥ kāṣṭhayoga and amṛtayoga kāṣṭhayogāmṛtayoga dvābhyāṃ lakṣaṇam ādiśet em ādiśeḥ mokṣadaṃ sukhasādhyaṃ ca tan me brūhi guṇādhikaṃ pūrvvaṃ yoga mayākhyātaṃ ṣaḍaṅgaṣaḍvidhaṃ pṛye anekākārabhedena dhyānamantrādikarmaṇi kāṣṭhakriyādhikan devi amṛtayogam acintaye gaccha tiṣṭha tato vāpi jagratasuptam eva ca em jāgratsuṣuptam eva ca or better leave karmābhiratayuktasya nityayoga pravarttate$2 020 Hence, it should not be given or discussed for the sake of composing an essential treatise that would give one more inclination. This concludes the tenth chapter, on opening up the darkness. The combination of wood is the combination of ambrosia, and the combination of firewood is the combination of ambrosia. [-] The symptoms of both the combination of kshatakshina and amrita are described in this chapter on Detailed Deliberation on the Descent of the Force of Consciousness... [] Now we shall expound the chapter "Kashtha-Yoga-Amrita-Yoga". Thus said Lord Atreya. It yields salvation and is easily accomplishable. Tell me about it, which possesses superior qualities. I have already described the yoga practice Of six kinds, each comprising six constituents. In connection with the various forms of acts, such as meditation, incantations and so forth. Manifold varietiesi. e., in the form of Mantras, Mantras and so forth. O queen! I cannot think of a method of obtaining amrita that is superior to woodcutting. Whether you go or stay, whether you are asleep or awake at that time, Waking and sleeping deep sleep. This refers to the waking state, as also to that of sound sleep. O son of Bharata, obeisance to you! Obeisance to you! Obedience to your father's order! If a person is engaged in acts, he must always be engaged in yoga.

tasmān na deyaṃ nākhyeyaṃ sāragranthārthamokṣadaṃ#Hence, it should not be given or discussed for the sake of composing an essential treatise that would give one more inclination.$iti timirodghāṭane daśamaḥ paṭalaḥ#This concludes the tenth chapter, on opening up the darkness.$kāṣṭhayoga and amṛtayoga#The combination of wood is the combination of ambrosia, and the combination of firewood is the combination of ambrosia.$kāṣṭhayogāmṛtayoga dvābhyāṃ lakṣaṇam ādiśet em ādiśeḥ#[-] The symptoms of both the combination of kshatakshina and amrita are described in this chapter on Detailed Deliberation on the Descent of the Force of Consciousness... [] Now we shall expound the chapter "Kashtha-Yoga-Amrita-Yoga". Thus said Lord Atreya.$mokṣadaṃ sukhasādhyaṃ ca tan me brūhi guṇādhikaṃ#It yields salvation and is easily accomplishable. Tell me about it, which possesses superior qualities.$pūrvvaṃ yoga mayākhyātaṃ ṣaḍaṅgaṣaḍvidhaṃ pṛye#I have already described the yoga practice Of six kinds, each comprising six constituents.$anekākārabhedena dhyānamantrādikarmaṇi#In connection with the various forms of acts, such as meditation, incantations and so forth. Manifold varietiesi. e., in the form of Mantras, Mantras and so forth.$kāṣṭhakriyādhikan devi amṛtayogam acintaye#O queen! I cannot think of a method of obtaining amrita that is superior to woodcutting.$gaccha tiṣṭha tato vāpi jagratasuptam eva ca em#Whether you go or stay, whether you are asleep or awake at that time,$jāgratsuṣuptam eva ca#Waking and sleeping deep sleep. This refers to the waking state, as also to that of sound sleep.$or better leave#O son of Bharata, obeisance to you! Obeisance to you! Obedience to your father's order!$karmābhiratayuktasya nityayoga pravarttate#If a person is engaged in acts, he must always be engaged in yoga.$