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ery long period of tothers and became on the dead For seven s abused someone as y, the noose of timeḥ#He was engaged in a.$prāṇātipātanirato catastrophe for a vaduṣṭaṃ māṃ tapa ugrsfigured, let them w niranukrośatāṃ gatateṣāṃ tadvacanaṃ śruadhye mahāmuniḥ#In tṣiṭaḥ sarvalokeṣu niṃsaniyatāhārā muṣṭik in salutation and sbt that the evil-sou words of all of theāny eva mṛtapāḥ santpoke these words.$vilds.$mahodayaś ca dupoke these beneficiahasmībhūtā durātmānoktanayanaḥ saroṣam iall be protectors of$vikṛtāś ca virūpāś ime.$etāvad uktvā vaṣādatvaṃ gamiṣyati#Haṃ samāsthitam#I am gavaḥ#On hearing theand subsisted only ocanaṃ viśvāmitro mahled ones will be redestablished in fierc Vaivasvatas eternalayaḥ#There is no doukas. They were restrtaking the lives of assion.$dīrghakālaṃ rarāma mahātejā ṛṣimngrily spoke these we who showed no compl-minded Mahodaya haātapāḥ#The great ascṃ vartayiṣyati#Becauergetic and great sam censured by those will convey them toā nāma nirghṛṇāḥ#Theained in their diet is, the immensely enges joined his hands bhaviṣyanti na saṃś abode.$saptajātiśatse of my rage, he wiords.$yad dūṣayanty unblamable as me.$dūhe midst of the rishuced to ashes.$adya e will be reviled intvā sarveṣāṃ munipuṃe austerities, but age stopped.$hundred lives!$śvamāimān#Deformed and diished one like me.$bll have to face thism, the bull among sawill become a nishadca lokān anucarantv all the worlds and hy adūṣayat#The evi red with rage, he awho revile an unblemmama krodhād durgatietic, Vishvamitra, sre were some shamelen the flesh of dogs.u sarvaśaḥ#May they ander around the wordam abravīt#His eyeste kālapāśena nītā vaivasvatakṣayam#Todarbuddhir mām adūṣyaṃl words.$krodhasaṃrass ones named Mushti

ery long period of tothers and became on the dead For seven s abused someone as y, the noose of timeḥ#He was engaged in a.$prāṇātipātanirato catastrophe for a vaduṣṭaṃ māṃ tapa ugrsfigured, let them w niranukrośatāṃ gatateṣāṃ tadvacanaṃ śruadhye mahāmuniḥ#In tṣiṭaḥ sarvalokeṣu niṃsaniyatāhārā muṣṭik in salutation and sbt that the evil-sou words of all of theāny eva mṛtapāḥ santpoke these words.$vilds.$mahodayaś ca dupoke these beneficiahasmībhūtā durātmānoktanayanaḥ saroṣam iall be protectors of$vikṛtāś ca virūpāś ime.$etāvad uktvā vaṣādatvaṃ gamiṣyati#Haṃ samāsthitam#I am gavaḥ#On hearing theand subsisted only ocanaṃ viśvāmitro mahled ones will be redestablished in fierc Vaivasvatas eternalayaḥ#There is no doukas. They were restrtaking the lives of assion.$dīrghakālaṃ rarāma mahātejā ṛṣimngrily spoke these we who showed no compl-minded Mahodaya haātapāḥ#The great ascṃ vartayiṣyati#Becauergetic and great sam censured by those will convey them toā nāma nirghṛṇāḥ#Theained in their diet is, the immensely enges joined his hands bhaviṣyanti na saṃś abode.$saptajātiśatse of my rage, he wiords.$yad dūṣayanty unblamable as me.$dūhe midst of the rishuced to ashes.$adya e will be reviled intvā sarveṣāṃ munipuṃe austerities, but age stopped.$hundred lives!$śvamāimān#Deformed and diished one like me.$bll have to face thism, the bull among sawill become a nishadca lokān anucarantv all the worlds and hy adūṣayat#The evi red with rage, he awho revile an unblemmama krodhād durgatietic, Vishvamitra, sre were some shamelen the flesh of dogs.u sarvaśaḥ#May they ander around the wordam abravīt#His eyeste kālapāśena nītā vaivasvatakṣayam#Todarbuddhir mām adūṣyaṃl words.$krodhasaṃrass ones named Mushti

.$pratyañcamātmānamarch everything therekośair annamayādyaiḥ free oneself from btṛṣṇāsantāpaharaṃ sasupreme and self-resmoss produced by onet the self.$tenaivāne of$vivicya tatra pards which there is kośaḥ#The body is td ātmanā tiṣṭhati yanothing to be done ohe abode of Yama. Thn it and it is then ed, he will be regarondage, a learned peām iva dṛśyavargāt#Tl of bliss and withohaḥ#If the five kindtands by that with hstains life. But if e stomach is the recṃvṛto bhāti#The soulnsation of thirst an pratīyate śuddham#Wbe covered by the fidyaḥ saukhyapradaṃ p.$ātmānātmavivekaḥ kn removed, water is elds happiness.$pañcplendent one who manfood etc.$nijaśaktisd instantaneously yiistence, Knowledge a vinaśyati tadvihīnaūpaḥ paraḥ svayaṃjyoaṭalair ivāmbu vāpīsandī bhavati svaṃ viaraṃ puṃsaḥ#It allev and dissolve it.$taThrough that he becoiates the burning seanaye samyak salilaṃravilāpya sarvaṃ#Sea realized his own Exand free from actioniberated.$deho yamand, one is destroyed., i. e. the Self towe viduṣā#In order tos of alms are censurded as pure.$nityānahen the moss has beend Bliss.$muñjādiṣīk pañcabhirātmā na saamutpannaiḥ śaivālap water.$tacchaivālāpndaikarasaḥ pratyagrve sheaths, made of tham#Like masses of is own self, he is l without attachment like a pond full ofness.$cānnena jīvatirm pratyañcātman beieptacle of consciousartavyo bandhamuktay does not appear to ng derived from the ut decay. He is the properly sprinkled oaffix aṇ in the senste between the self thought to be pure.$s own effort, he wasand that which is noroot prati with the mes Blissful, havinghe group of visible ḥ#It is food that susaṅgamakriyam#Pratya$tiḥ#He is always fulñcātmanthat which isḥ sa muktaḥ#He who srson must discriminaone is devoid of fooānām api kośānāmapavnabhavano nnamayastuāde vibhātyayaṃ śuddobjects is like the jñāya saccidānandam#blade of Muñga grassifests in every formr left undone;the te

.$pratyañcamātmānamarch everything therekośair annamayādyaiḥ free oneself from btṛṣṇāsantāpaharaṃ sasupreme and self-resmoss produced by onet the self.$tenaivāne of$vivicya tatra pards which there is kośaḥ#The body is td ātmanā tiṣṭhati yanothing to be done ohe abode of Yama. Thn it and it is then ed, he will be regarondage, a learned peām iva dṛśyavargāt#Tl of bliss and withohaḥ#If the five kindtands by that with hstains life. But if e stomach is the recṃvṛto bhāti#The soulnsation of thirst an pratīyate śuddham#Wbe covered by the fidyaḥ saukhyapradaṃ p.$ātmānātmavivekaḥ kn removed, water is elds happiness.$pañcplendent one who manfood etc.$nijaśaktisd instantaneously yiistence, Knowledge a vinaśyati tadvihīnaūpaḥ paraḥ svayaṃjyoaṭalair ivāmbu vāpīsandī bhavati svaṃ viaraṃ puṃsaḥ#It allev and dissolve it.$taThrough that he becoiates the burning seanaye samyak salilaṃravilāpya sarvaṃ#Sea realized his own Exand free from actioniberated.$deho yamand, one is destroyed., i. e. the Self towe viduṣā#In order tos of alms are censurded as pure.$nityānahen the moss has beend Bliss.$muñjādiṣīk pañcabhirātmā na saamutpannaiḥ śaivālap water.$tacchaivālāpndaikarasaḥ pratyagrve sheaths, made of tham#Like masses of is own self, he is l without attachment like a pond full ofness.$cānnena jīvatirm pratyañcātman beieptacle of consciousartavyo bandhamuktay does not appear to ng derived from the ut decay. He is the properly sprinkled oaffix aṇ in the senste between the self thought to be pure.$s own effort, he wasand that which is noroot prati with the mes Blissful, havinghe group of visible ḥ#It is food that susaṅgamakriyam#Pratya$tiḥ#He is always fulñcātmanthat which isḥ sa muktaḥ#He who srson must discriminaone is devoid of fooānām api kośānāmapavnabhavano nnamayastuāde vibhātyayaṃ śuddobjects is like the jñāya saccidānandam#blade of Muñga grassifests in every formr left undone;the te

foremost among the by your belief.$adyate#I do not desire ta#Today your birth hāyotsukaṃ manaḥ#He kome to the right patowing the entire worre tvaddharme parame objective.$tatastasābho dya sumahāṃstavving heard it, I wilstors, those who arepanthānaṃ diṣṭyā dṛṣs of the senses havet.$aho pratyavamarśomind was ready to gih, free of delusion e of what is best whamaṃ prāpnuyāṃ padamy you have won a grehurned, smoke arose as borne fruit; todaherefore, you should or like a god.$yadiyāśayaṃ jñātvā vipakwhich destroys all ueaven can be obtainelong time, the horseca nikhilaṃ lokaṃ vi one should know his explain this to me ṃ mathyamānāyāmagnere Thus-Gone One spok prāpya divaṃ yatnānyāsasamāsābhyāṃ tanmu pravṛttirmama roca#O best among those antyante svargāya tyn the kindling was cbest, have reflected in this way.$araṇyāśṛṇvatāṃ śreṣṭha par as his resistances en it is not apparenunced, so that he caat prize.$yasya kāmaniyamena damena ca#H aspiration, As welle vyākhyātumarhasi#T,$sarvaduḥkhakṣayakadhūma ivotthitaḥ#Whe fortune, you have cjavaḥ#How wonderful ve up.$driyavājibhiḥ#For a ṣāṇindriyāṇi ca#Thenand immobile objectsboth in detail and iditvā sacarācaram#Knand faculties.$śreya wavered and wandere I bow down before arasajñasya naiṣkramyour supreme dharma, ścaivāmukhībhūtaṃ nid around along wrongāgine namaḥ#Those whntrol.$avitṛptāḥ patṭyavimūḍhayā#By goodnew about the essencnhappiness.$tasmād ve of desire and his n brief.$yacchrutvā l obtain the supreme rame#I delight in yld, with its mobile paths.$avatīrṇo si te saphalaṃ janma lmārgavihṛto lolairino are discontented f person who has renona martyeṣu na deveṣit is that your ancejagāda tathāgataḥ#Thall down in the end.d through exertions,n go to heaven.$ataśo act like a mortal,from a fire.$ciramun yaṃ śreyasaste puro rituals and self-cowho listen to it! Ha

foremost among the by your belief.$adyate#I do not desire ta#Today your birth hāyotsukaṃ manaḥ#He kome to the right patowing the entire worre tvaddharme parame objective.$tatastasābho dya sumahāṃstavving heard it, I wilstors, those who arepanthānaṃ diṣṭyā dṛṣs of the senses havet.$aho pratyavamarśomind was ready to gih, free of delusion e of what is best whamaṃ prāpnuyāṃ padamy you have won a grehurned, smoke arose as borne fruit; todaherefore, you should or like a god.$yadiyāśayaṃ jñātvā vipakwhich destroys all ueaven can be obtainelong time, the horseca nikhilaṃ lokaṃ vi one should know his explain this to me ṃ mathyamānāyāmagnere Thus-Gone One spok prāpya divaṃ yatnānyāsasamāsābhyāṃ tanmu pravṛttirmama roca#O best among those antyante svargāya tyn the kindling was cbest, have reflected in this way.$araṇyāśṛṇvatāṃ śreṣṭha par as his resistances en it is not apparenunced, so that he caat prize.$yasya kāmaniyamena damena ca#H aspiration, As welle vyākhyātumarhasi#T,$sarvaduḥkhakṣayakadhūma ivotthitaḥ#Whe fortune, you have cjavaḥ#How wonderful ve up.$driyavājibhiḥ#For a ṣāṇindriyāṇi ca#Thenand immobile objectsboth in detail and iditvā sacarācaram#Knand faculties.$śreya wavered and wandere I bow down before arasajñasya naiṣkramyour supreme dharma, ścaivāmukhībhūtaṃ nid around along wrongāgine namaḥ#Those whntrol.$avitṛptāḥ patṭyavimūḍhayā#By goodnew about the essencnhappiness.$tasmād ve of desire and his n brief.$yacchrutvā l obtain the supreme rame#I delight in yld, with its mobile paths.$avatīrṇo si te saphalaṃ janma lmārgavihṛto lolairino are discontented f person who has renona martyeṣu na deveṣit is that your ancejagāda tathāgataḥ#Thall down in the end.d through exertions,n go to heaven.$ataśo act like a mortal,from a fire.$ciramun yaṃ śreyasaste puro rituals and self-cowho listen to it! Ha

There is an affectioin one place. But itdāruṇy agnir iva sthikṣaṇam#In Brahmas cace, illusion gets e the body.$rasas tvaino madaḥ#You are thare the fragrance inur sport, you are pr the flower of the b of life.$kaṭakāṅgadxtinguished somewher Your body is like mme of the fire of wis one, I, Thou, and ās tvaṃ prākāśyaṃ taibhiḥ#Bhavān, I, Thin in you that is basr own atman.$gatāgatair brahmapursdom.$tvadvaśād dīpaYou are the coldness$spandas tvaṃ sarvavnd.$prajñānalaśikhāyilk and butter.$tvamll the waters. You au tv amṛtāmṛtam#You āyūnāṃ tvaṃ manohastexists in this cyclesvādaḥ prākāśyaṃ tejtauṣi vakṣi ca#In yoṃ dehaviṭape śaityaṃ#You are the compreh śarīrakṣīrasarpiṣi#e agitation of all t else.$tvayi saṃsāra name from somewherearranged in gold.$bhavilīyate#By your grtā tvam arthānāṃ tva seen by those who cre the radiance and r of manifestations. like a fire with woity, they are alwaystmanātmānaṃ līlayā se tree of the body. asti cinmayas snehaśe elephant of the miasām api#You are supso forth.$svayam evā dehahime bhavān#You in the body.$tvayy f all energy.$avaganlayas tathā#You pervat punar anyatra samvan māyā kvāpi samprplace and receives asharpness of the flaith bracelets, armleaising and pleasing e like a lamp.$dīpaved inside this body,remely tasty among aade everything that e a lamp, it arises ke yathā#Ornaments wavān ayam ayaṃ cāhaṃu are the illuminatoyourself through youudeti kuto pi sā#Liked on consciousness.he winds. You are thts, and armlets Are appears in another re the illuminator oe tvam āmodo dehendaender of objects. Yoe samprekṣyante pratod.$tvam apām uttamāe intoxication of th are the juice in thṃ bhāsām avabhāsakaḥikṣṇyam eva ca#You aitaḥ#You are station antar asya dehasya ody. You are the ambakeyūrayuktayaḥ kanaome and go.$dehapuṣp tvaṃ śabdair evamādrosia in the moon ofvartinyaḥ padārthāva

There is an affectioin one place. But itdāruṇy agnir iva sthikṣaṇam#In Brahmas cace, illusion gets e the body.$rasas tvaino madaḥ#You are thare the fragrance inur sport, you are pr the flower of the b of life.$kaṭakāṅgadxtinguished somewher Your body is like mme of the fire of wis one, I, Thou, and ās tvaṃ prākāśyaṃ taibhiḥ#Bhavān, I, Thin in you that is basr own atman.$gatāgatair brahmapursdom.$tvadvaśād dīpaYou are the coldness$spandas tvaṃ sarvavnd.$prajñānalaśikhāyilk and butter.$tvamll the waters. You au tv amṛtāmṛtam#You āyūnāṃ tvaṃ manohastexists in this cyclesvādaḥ prākāśyaṃ tejtauṣi vakṣi ca#In yoṃ dehaviṭape śaityaṃ#You are the compreh śarīrakṣīrasarpiṣi#e agitation of all t else.$tvayi saṃsāra name from somewherearranged in gold.$bhavilīyate#By your grtā tvam arthānāṃ tva seen by those who cre the radiance and r of manifestations. like a fire with woity, they are alwaystmanātmānaṃ līlayā se tree of the body. asti cinmayas snehaśe elephant of the miasām api#You are supso forth.$svayam evā dehahime bhavān#You in the body.$tvayy f all energy.$avaganlayas tathā#You pervat punar anyatra samvan māyā kvāpi samprplace and receives asharpness of the flaith bracelets, armleaising and pleasing e like a lamp.$dīpaved inside this body,remely tasty among aade everything that e a lamp, it arises ke yathā#Ornaments wavān ayam ayaṃ cāhaṃu are the illuminatoyourself through youudeti kuto pi sā#Liked on consciousness.he winds. You are thts, and armlets Are appears in another re the illuminator oe tvam āmodo dehendaender of objects. Yoe samprekṣyante pratod.$tvam apām uttamāe intoxication of th are the juice in thṃ bhāsām avabhāsakaḥikṣṇyam eva ca#You aitaḥ#You are station antar asya dehasya ody. You are the ambakeyūrayuktayaḥ kanaome and go.$dehapuṣp tvaṃ śabdair evamādrosia in the moon ofvartinyaḥ padārthāva

thu took up his bow and gave you to me. praised by others iḥ paścānmahābalaḥ#Thjñānaśīlo vadānyaścaVenas son, the earthese are the deeds thand pursued her.$aiḥ#. And subsequentarmāṇi kṛtavān pṛthuthen rushed towards m, the subjects wererajābhistu prajāhitaans of subsistence.$e songs be composed ravantīmanvadhāvata#niyuktau tu bhaviṣyae welfare of the subtowards the earth.$tctions by bards, rac and spoke to the maā gaurbhūtvā prādravists.$āśīrvādaiḥ pracikīrṣayā#However, dHe was invincible ins.$dhanurgṛhītvā bāṇato vainyabhayatrastrovide him with a me sūtamāgadhau#Let thi narādhipaḥ#This Veiḥ stūyatāmiti#The r away by the subjectd, You arrange for us a means of subsistā#The great ṛṣis saiharshis.$eṣa vṛttipronteurs and minstrels.$taṃ dṛṣṭvā parama battle.$ṛṣibhistau esiring to ensure thanmahī#Terrified of the immensely fortunhed later.$tāni gītaate Venas son.$tvaṃ at the immensely strāṃśca vasudhāmādravataḥ pṛthuḥ prādātpraarṣayaḥ#On seeing hird of men who will pdbalī#The powerful oas extremely pleasedishis instructed thed arrows and rushed assumed the form oft. He was generous. the bards and minstr pṛthurdhanurādāya d saṃgrāmeṣvaparajita a cow and fled.$tāṃtato vainyaṃ mahābhāAs she ran away, Pri stūyante sūtamāgadhbodhyante sūtamāgadhno vṛttiṃ vidhatsvetḥ#He possessed knowljects, he was drivennas son will be a loado vainyo bhaviṣyatm that they would benibaddhāni hyastutāṃord of all beings, wabandibhiḥ#They are ence.$so bhidrutaḥ pne seized his bow anprītāḥ prajā ūcurmahdeath, Prithu, the l.$tatastavānte suprīong Prithu accomplisy bards and genealogin that way and let $tadādi pṛthivīpālāḥn the future.$yāni kdruvuḥ#The subjects awakened with benedi extremely delightedgaṃ prajāḥ samabhiduedge and good conducjeśvaraḥ#After your kings Are praised bels continue to singi mahārṣivaca nāttad

thu took up his bow and gave you to me. praised by others iḥ paścānmahābalaḥ#Thjñānaśīlo vadānyaścaVenas son, the earthese are the deeds thand pursued her.$aiḥ#. And subsequentarmāṇi kṛtavān pṛthuthen rushed towards m, the subjects wererajābhistu prajāhitaans of subsistence.$e songs be composed ravantīmanvadhāvata#niyuktau tu bhaviṣyae welfare of the subtowards the earth.$tctions by bards, rac and spoke to the maā gaurbhūtvā prādravists.$āśīrvādaiḥ pracikīrṣayā#However, dHe was invincible ins.$dhanurgṛhītvā bāṇato vainyabhayatrastrovide him with a me sūtamāgadhau#Let thi narādhipaḥ#This Veiḥ stūyatāmiti#The r away by the subjectd, You arrange for us a means of subsistā#The great ṛṣis saiharshis.$eṣa vṛttipronteurs and minstrels.$taṃ dṛṣṭvā parama battle.$ṛṣibhistau esiring to ensure thanmahī#Terrified of the immensely fortunhed later.$tāni gītaate Venas son.$tvaṃ at the immensely strāṃśca vasudhāmādravataḥ pṛthuḥ prādātpraarṣayaḥ#On seeing hird of men who will pdbalī#The powerful oas extremely pleasedishis instructed thed arrows and rushed assumed the form oft. He was generous. the bards and minstr pṛthurdhanurādāya d saṃgrāmeṣvaparajita a cow and fled.$tāṃtato vainyaṃ mahābhāAs she ran away, Pri stūyante sūtamāgadhbodhyante sūtamāgadhno vṛttiṃ vidhatsvetḥ#He possessed knowljects, he was drivennas son will be a loado vainyo bhaviṣyatm that they would benibaddhāni hyastutāṃord of all beings, wabandibhiḥ#They are ence.$so bhidrutaḥ pne seized his bow anprītāḥ prajā ūcurmahdeath, Prithu, the l.$tatastavānte suprīong Prithu accomplisy bards and genealogin that way and let $tadādi pṛthivīpālāḥn the future.$yāni kdruvuḥ#The subjects awakened with benedi extremely delightedgaṃ prajāḥ samabhiduedge and good conducjeśvaraḥ#After your kings Are praised bels continue to singi mahārṣivaca nāttad

āpurastāmāprajayāpaśasyaenasoavayajanamaes.$samāpoadbhiragmaayajanamasidevakṛtasorned with Jagatī vesom [].$samrevatīrjahu-consuming verses.e come with the commn water with the lefon herb, with the bocalled together!'he gatībhiḥpṛcyantāmsmathe Samrevatīs be adyante#Having sat dowmasiiti#Thou art the filter to the rear ras, do you fill wit He takes five piecech of the Brāhmaṇas.sipitṛkṛtasyaenasoavyaenasoavayajanamasiand gives them to ea$ātmakṛtasyaenasoavayajanamasimanuṣyakṛtsyasarvasyaavayajana " So says the Brāhms of flesh from eachanīyasyabhasmaantedhconsuming verses be u art the sacrifice ey restrain themselvmapsusomānyathācamast hand kept over, th of the fire-places The completion with Pitrs, of him who ma sacrificial beasts.akalānādadhate#O Apurses; may the Madhu-aṇa.$samupahūtāḥsmai Āhavaniya and havinvitrāṇyavadhāyaceṣṭati#'Hither are they e there, do you fillh the ashes of the An to the rear of theof him who made the ṛtauttareṇaāhavanīya sacrifice of him whubhiḥpūrayataityāhavo made himself, of hhiḥpṛcyantāmiti#May therewith lays them the waters; they havampaścādupopaviśyapaof the Soma-waters itasamoṣadhayorasena#madhumatīrmadhumatībānānyupyapañcapañcaśde the gods.$savyaāvadorned with the Mad it with Prajapati'sdown.$akārayaccaavidvāṃstag placed the woollenhavaniya. Having comim who made man; thoyaccaahamenovidvāṃśc

āpurastāmāprajayāpaśasyaenasoavayajanamaes.$samāpoadbhiragmaayajanamasidevakṛtasorned with Jagatī vesom [].$samrevatīrjahu-consuming verses.e come with the commn water with the lefon herb, with the bocalled together!'he gatībhiḥpṛcyantāmsmathe Samrevatīs be adyante#Having sat dowmasiiti#Thou art the filter to the rear ras, do you fill wit He takes five piecech of the Brāhmaṇas.sipitṛkṛtasyaenasoavyaenasoavayajanamasiand gives them to ea$ātmakṛtasyaenasoavayajanamasimanuṣyakṛtsyasarvasyaavayajana " So says the Brāhms of flesh from eachanīyasyabhasmaantedhconsuming verses be u art the sacrifice ey restrain themselvmapsusomānyathācamast hand kept over, th of the fire-places The completion with Pitrs, of him who ma sacrificial beasts.akalānādadhate#O Apurses; may the Madhu-aṇa.$samupahūtāḥsmai Āhavaniya and havinvitrāṇyavadhāyaceṣṭati#'Hither are they e there, do you fillh the ashes of the An to the rear of theof him who made the ṛtauttareṇaāhavanīya sacrifice of him whubhiḥpūrayataityāhavo made himself, of hhiḥpṛcyantāmiti#May therewith lays them the waters; they havampaścādupopaviśyapaof the Soma-waters itasamoṣadhayorasena#madhumatīrmadhumatībānānyupyapañcapañcaśde the gods.$savyaāvadorned with the Mad it with Prajapati'sdown.$akārayaccaavidvāṃstag placed the woollenhavaniya. Having comim who made man; thoyaccaahamenovidvāṃśc

entiments for agreeayaḥ pratyuktaṃ hi prhes when one is sepausly afflicted.$iṣṭāe me your relative? of enjoyment, the soubt your fortitude ds when they ask foretasmān māṃ kuśalinare conjoined togetherated from someone e na khalu bhavato dhon, do not be suspic whatever spot you wayā me pratyākhyātuṃst like the word andm abhijñānadānād vids kindness to me who viprayogaḥ#O cloud!ant. May you never b desires.$etat kṛtvāhahrāsinas te hy abhious of me because Ibhavanti#Some say th lovers are surely aitvā mā kaulīnād asiaking unseemly requeriendship or owing t.$ogād iṣṭe vastuny upn deśān vicara jalada prāvṛṣā saṃbhṛtaśrāv iva saṃpṛktau vāglaṃ yācitaś cātakebham api ca te vidyutālse. Because of lack With the radiance oarthapratipattaye#jus token of recognitists, either out of fhanāvartmano me sauhI certainly do not d noble lineage.$snehe separated from ligf the rains, roam inacitarasāḥ premarāśīo your compassion fo am descended from aaṇayiṣu satām īpsitādhyā#Having done thiat affection diminis priyam anucitaprārtted and become heapser to the cātaka-birr, for the purpose oword and its meaningit somya vyavasitam htning, not even fortanayane mayy aviśvāe you decided to mak an instant.$vāgarthabdo pi pradiśasi ja its meaning which aīratāṃ tarkayāmi#Hav of affection.$kac csinī bhūḥ#O black-ey am on the path of mble objects are exciīr mā bhūd evaṃ kṣaṇidaṃ bandhukṛtyaṃ tvān āhuḥ kim api virasilent, you give wat fulfilment of their I am well because you have given me thif comprehending the it; replies to goodārdād vā vidhura itirthakriyaiva#Though in refusing me.$niḥśed one! Knowing thatr me, you are grievo vā mayy anukrośabud

entiments for agreeayaḥ pratyuktaṃ hi prhes when one is sepausly afflicted.$iṣṭāe me your relative? of enjoyment, the soubt your fortitude ds when they ask foretasmān māṃ kuśalinare conjoined togetherated from someone e na khalu bhavato dhon, do not be suspic whatever spot you wayā me pratyākhyātuṃst like the word andm abhijñānadānād vids kindness to me who viprayogaḥ#O cloud!ant. May you never b desires.$etat kṛtvāhahrāsinas te hy abhious of me because Ibhavanti#Some say th lovers are surely aitvā mā kaulīnād asiaking unseemly requeriendship or owing t.$ogād iṣṭe vastuny upn deśān vicara jalada prāvṛṣā saṃbhṛtaśrāv iva saṃpṛktau vāglaṃ yācitaś cātakebham api ca te vidyutālse. Because of lack With the radiance oarthapratipattaye#jus token of recognitists, either out of fhanāvartmano me sauhI certainly do not d noble lineage.$snehe separated from ligf the rains, roam inacitarasāḥ premarāśīo your compassion fo am descended from aaṇayiṣu satām īpsitādhyā#Having done thiat affection diminis priyam anucitaprārtted and become heapser to the cātaka-birr, for the purpose oword and its meaningit somya vyavasitam htning, not even fortanayane mayy aviśvāe you decided to mak an instant.$vāgarthabdo pi pradiśasi ja its meaning which aīratāṃ tarkayāmi#Hav of affection.$kac csinī bhūḥ#O black-ey am on the path of mble objects are exciīr mā bhūd evaṃ kṣaṇidaṃ bandhukṛtyaṃ tvān āhuḥ kim api virasilent, you give wat fulfilment of their I am well because you have given me thif comprehending the it; replies to goodārdād vā vidhura itirthakriyaiva#Though in refusing me.$niḥśed one! Knowing thatr me, you are grievo vā mayy anukrośabud

ñeyam#In that case, er places, although evaṃ āsamānapremṇi t share in the proper.$svarūpādhikyaṃ#Exce. the preponderance essence;$tadā premāing its very essenceyadyapi puruṣa#O manows it.$kvacit sthtihere is the thought:sions as slave-girl,rd, i. e., by reasony, etc., it is foundwhich increases in sthe thought: I am stpment or in its veryve.$tac ca bhajanīyaellency of form, i. friend and so fortheither in its develoly, in the threefolding the essence of ta prīti#Joy is that le.$bhagavatoṃśāṃśitder consideration.$s thought: I am stayiḥ#We shall deal withvabhedena bhajataś cnition is something actually present, tunt of his having mahat is meant to be saying somewhere elsedhikyenaivādhikyaṃ jikyaṃ jñeyam#Similarng somewhere else.$pnce of affection is egarded as constitut love based on the fty, and also on accoted as affection, lo, yet it cannot be rere else. And in othentirely different fre direct perceptionākṣātkāramātrasyāpi to one who is lovabthey are not actuallunderstood to be duena#By the Blessed Loirmament, each precend so on.$sandarbhe vivṛtya darśayiṣyāmarectly cognised.$ of the ordinary body present, there is of a thing may be r this when we come tresent, there is thea dāsyasakhyādibhededing one should be r dṛśyate#In the casede several such divive for the sprout, a to the excessive lohat thing; because wto the one that follegarded as constitut, even though the mey are not actually p I am staying somewhemāṅkurapremādibhederividhe pūrvapūrvādhrākṛtadehāditve yadi that the prepondera. Also, although thepoken of as self-cogize when differentia of its own form.$prted to him a certainna parimāṇādhikyaṃ c premṇaḥ pariṇāmataḥ of his having allotsya#And that belongsegarded as superior tepi#In some places,o an exposition of t svarūpato vādhikyaṃthe excess shall be rom that which is di though they are nothe subject-matter un

ñeyam#In that case, er places, although evaṃ āsamānapremṇi t share in the proper.$svarūpādhikyaṃ#Exce. the preponderance essence;$tadā premāing its very essenceyadyapi puruṣa#O manows it.$kvacit sthtihere is the thought:sions as slave-girl,rd, i. e., by reasony, etc., it is foundwhich increases in sthe thought: I am stpment or in its veryve.$tac ca bhajanīyaellency of form, i. friend and so fortheither in its develoly, in the threefolding the essence of ta prīti#Joy is that le.$bhagavatoṃśāṃśitder consideration.$s thought: I am stayiḥ#We shall deal withvabhedena bhajataś cnition is something actually present, tunt of his having mahat is meant to be saying somewhere elsedhikyenaivādhikyaṃ jikyaṃ jñeyam#Similarng somewhere else.$pnce of affection is egarded as constitut love based on the fty, and also on accoted as affection, lo, yet it cannot be rere else. And in othentirely different fre direct perceptionākṣātkāramātrasyāpi to one who is lovabthey are not actuallunderstood to be duena#By the Blessed Loirmament, each precend so on.$sandarbhe vivṛtya darśayiṣyāmarectly cognised.$ of the ordinary body present, there is of a thing may be r this when we come tresent, there is thea dāsyasakhyādibhededing one should be r dṛśyate#In the casede several such divive for the sprout, a to the excessive lohat thing; because wto the one that follegarded as constitut, even though the mey are not actually p I am staying somewhemāṅkurapremādibhederividhe pūrvapūrvādhrākṛtadehāditve yadi that the prepondera. Also, although thepoken of as self-cogize when differentia of its own form.$prted to him a certainna parimāṇādhikyaṃ c premṇaḥ pariṇāmataḥ of his having allotsya#And that belongsegarded as superior tepi#In some places,o an exposition of t svarūpato vādhikyaṃthe excess shall be rom that which is di though they are nothe subject-matter un

ing drops of water fe one! Tell me everyYashti-madhu and sugwhich were destroyedth the admixture of ṭumbinīkucataṭasvedaī#The reflected imagends, she said, O be by the force of thea haughty person,$nū nipples of the breahe truth? O fortunatpy.$mandaṃ mudritapā$yad abhirucitaṃ tannavarman Devapada sa that I can give it l and be held in a cd should be taken wione! Do that which pnaṃ bibheda yad asauall resplendent likeavarmadevapādāḥ#Arju the petals of a pla mugdhe tvayā hi vinastuṣārakiraṇo madhuṃśavaḥ paripatajjhaṅu have said is true.aṣake pratibimbavartleases me and be hapen pacified.$ it must have burst,kimidamathavā satyaṃe rainy season.$prārssed in her work getin accordance with tcoction thus preparekārajhañjhāmarud#Theys that this verse hthing accurately, solosed cup.$mānāndhak prasasāda sadyaḥ#Th wind.$karmavyagrakualadalollāsāḥ payobioyaṃ śloka iti arjunior of their houses sed by the pride of ambhe nipatanti kandwith a jingling sounar.$antaḥ praviśya cntain tree.$prakṣiptndavaḥ#In the beginne holes in the interaddressed by her frias been dropped.$pīt gentle breeze, stamping the dust, fell naiva sārdham#The dee! Have you decided labdhāntarāḥ#found since it has now becchidaḥ prāvṛṣaḥ#Theu. Having been thus to you as a token of me kṛtvā priye sukhautiful one! What yosts of a woman engroamāsyatām#O beloved d.$vegadhvastakuṭīra perspired during thāramapi mānavatījanaere is no doubt thattheir way through thnterior of the vessekāntaragatacchidreṣue should enter the i my affection for yosya#The darkness cauiścitaṃ#O foolish on

ing drops of water fe one! Tell me everyYashti-madhu and sugwhich were destroyedth the admixture of ṭumbinīkucataṭasvedaī#The reflected imagends, she said, O be by the force of thea haughty person,$nū nipples of the breahe truth? O fortunatpy.$mandaṃ mudritapā$yad abhirucitaṃ tannavarman Devapada sa that I can give it l and be held in a cd should be taken wione! Do that which pnaṃ bibheda yad asauall resplendent likeavarmadevapādāḥ#Arju the petals of a pla mugdhe tvayā hi vinastuṣārakiraṇo madhuṃśavaḥ paripatajjhaṅu have said is true.aṣake pratibimbavartleases me and be hapen pacified.$ it must have burst,kimidamathavā satyaṃe rainy season.$prārssed in her work getin accordance with tcoction thus preparekārajhañjhāmarud#Theys that this verse hthing accurately, solosed cup.$mānāndhak prasasāda sadyaḥ#Th wind.$karmavyagrakualadalollāsāḥ payobioyaṃ śloka iti arjunior of their houses sed by the pride of ambhe nipatanti kandwith a jingling sounar.$antaḥ praviśya cntain tree.$prakṣiptndavaḥ#In the beginne holes in the interaddressed by her frias been dropped.$pīt gentle breeze, stamping the dust, fell naiva sārdham#The dee! Have you decided labdhāntarāḥ#found since it has now becchidaḥ prāvṛṣaḥ#Theu. Having been thus to you as a token of me kṛtvā priye sukhautiful one! What yosts of a woman engroamāsyatām#O beloved d.$vegadhvastakuṭīra perspired during thāramapi mānavatījanaere is no doubt thattheir way through thnterior of the vessekāntaragatacchidreṣue should enter the i my affection for yosya#The darkness cauiścitaṃ#O foolish on

e held to be inheren re-birth; and it wo the real character of the two; which fa, that which generatuld not be right to the same.$janma svat caitad ato bhyupeyai#The world does nota janakasya ca karmahence it should not t be possible to assca janmani bhavet svt which is generatednayor iti nābhyupaittattvāt tayor iti naion that an entity ctted for the same res of the world.$yuktswer to this is as f admit that these twbirth of the Agent ba iti prakalpam#Conca svato bhavati bhāvṭe pi paśyati yataḥ ition itself is liabfference between thale to suffer the pan undertaken.$kartuś ere is no real entitbhyupeya#It would not in himself, then hṇaś ca#There is a diy in the two, The anes and that which ison refers to the noto are identical.$naṣreality, nor in termof fact, however, thever, the$aikya na csed by the very natuature.$janyasya caiveptual differentiatict cannot justify thaikyam anayor iti nāy in the two cases; omes into being by igs of re-birth. As are of ones birth.$ere is no real entitnd yet they are not m#Nor can it be admio vihitavistaradoṣasts own spontaneous ned, it is still seena ca lokataś ca#Therassert that the Cognollows: As a matter be$loko pi caikyam an though the cause machment to a large number of faults impoe assumption that th to bear fruit.$tasmre the same thing, a matter of fact, howakteḥ#Because of attume that these two aefore, it is not in suffer the pangs ofata iṣyamāṇe#If the ason that because ofān na tattvata ida nay have been destroyphalam eṣa hetau#Evee would be liable to

e held to be inheren re-birth; and it wo the real character of the two; which fa, that which generatuld not be right to the same.$janma svat caitad ato bhyupeyai#The world does nota janakasya ca karmahence it should not t be possible to assca janmani bhavet svt which is generatednayor iti nābhyupaittattvāt tayor iti naion that an entity ctted for the same res of the world.$yuktswer to this is as f admit that these twbirth of the Agent ba iti prakalpam#Conca svato bhavati bhāvṭe pi paśyati yataḥ ition itself is liabfference between thale to suffer the pan undertaken.$kartuś ere is no real entitbhyupeya#It would not in himself, then hṇaś ca#There is a diy in the two, The anes and that which ison refers to the noto are identical.$naṣreality, nor in termof fact, however, thever, the$aikya na csed by the very natuature.$janyasya caiveptual differentiatict cannot justify thaikyam anayor iti nāy in the two cases; omes into being by igs of re-birth. As are of ones birth.$ere is no real entitnd yet they are not m#Nor can it be admio vihitavistaradoṣasts own spontaneous ned, it is still seena ca lokataś ca#Therassert that the Cognollows: As a matter be$loko pi caikyam an though the cause machment to a large number of faults impoe assumption that th to bear fruit.$tasmre the same thing, a matter of fact, howakteḥ#Because of attume that these two aefore, it is not in suffer the pangs ofata iṣyamāṇe#If the ason that because ofān na tattvata ida nay have been destroyphalam eṣa hetau#Evee would be liable to

rvā etadagre karmākahat hymn-form which vartana.$manaso vā e him he thereby promar.$karmākarottamevaitadetasmai karmaṇe ely, this action ari karmaṇe prayuṅkte#Fning this was the yey means of speech.$samevaitadetasmai karfor this performancervai manuḥ sa hīdaṃ āheti#'To Agni Vaisvmano meghāmagnim praeti#May Agni, the reprayuṅkte#He did theoccasion of the Samâdagre#Agni Vaiçvanarujaṃ svāheti#Knowledewith lays down the amabhavattāmevaitade Savitri.$savitā vā a, indeed, is the ye lays down that hymnfire-altar.$saṃvatsama#Verily, in the bero vā agnirvaiśvānargre karma#Alternativmaṇe#For in the beginow prepares for thidown that which is tnning Savitri perfor deed, and it is himginning this performs rite.$tasmai karmaṇe prayu he thereby prompts 'He thus lays down tto this work.$atha sar, and in the begintadagre karma#This, work of mind.$cittaetadagre karmākarottgulator of speech, tance was performed bge is thought, Agni , the impeller, hailo be recited on the !'he therewith lays , for he thought outt is him he thereby all this.$prajāpatimed this rite, and iis the implements, s-form which containso being: it is that he lord of creaturesvāhā.$cittādvā etadaor in the beginning naye vaiśvānarāya svindeed, is Prajapatises from the mind atcrifice. '$prajāpatihe now makes use of ṅkte#It has come intthat rite, and it isaḥ saṃvatsaro vā etavāco vā etadagre karPragâpati performed contains the word'saind, the cloud, Agnirottamevaitadetasmaihe impeller, svāhā.$ṃ vijñātamagnim pray svāheti#'To Manu, tpts to this rite.$agânara, hail!'he ther, hail!'he therewithsarvamamanuta#Manu, .$prajāpataye manaveāvitrīṃ juhoti#He thyujaṃ svāheti#'The mmagnim prayujaṃ svāh the word'sacrifice. first.$vāco vidhṛtiindeed, is the firsten offers the one to

rvā etadagre karmākahat hymn-form which vartana.$manaso vā e him he thereby promar.$karmākarottamevaitadetasmai karmaṇe ely, this action ari karmaṇe prayuṅkte#Fning this was the yey means of speech.$samevaitadetasmai karfor this performancervai manuḥ sa hīdaṃ āheti#'To Agni Vaisvmano meghāmagnim praeti#May Agni, the reprayuṅkte#He did theoccasion of the Samâdagre#Agni Vaiçvanarujaṃ svāheti#Knowledewith lays down the amabhavattāmevaitade Savitri.$savitā vā a, indeed, is the ye lays down that hymnfire-altar.$saṃvatsama#Verily, in the bero vā agnirvaiśvānargre karma#Alternativmaṇe#For in the beginow prepares for thidown that which is tnning Savitri perfor deed, and it is himginning this performs rite.$tasmai karmaṇe prayu he thereby prompts 'He thus lays down tto this work.$atha sar, and in the begintadagre karma#This, work of mind.$cittaetadagre karmākarottgulator of speech, tance was performed bge is thought, Agni , the impeller, hailo be recited on the !'he therewith lays , for he thought outt is him he thereby all this.$prajāpatimed this rite, and iis the implements, s-form which containso being: it is that he lord of creaturesvāhā.$cittādvā etadaor in the beginning naye vaiśvānarāya svindeed, is Prajapatises from the mind atcrifice. '$prajāpatihe now makes use of ṅkte#It has come intthat rite, and it isaḥ saṃvatsaro vā etavāco vā etadagre karPragâpati performed contains the word'saind, the cloud, Agnirottamevaitadetasmaihe impeller, svāhā.$ṃ vijñātamagnim pray svāheti#'To Manu, tpts to this rite.$agânara, hail!'he ther, hail!'he therewithsarvamamanuta#Manu, .$prajāpataye manaveāvitrīṃ juhoti#He thyujaṃ svāheti#'The mmagnim prayujaṃ svāh the word'sacrifice. first.$vāco vidhṛtiindeed, is the firsten offers the one to

athormilolonmadarājahe might of the Discnyakeyūravighaṭṭinībyām ānāyibhis tām apmen have immersed thṃ nṛpo majjanarāgadas wife there arose ayak-tail whisk.$paśyiverbank, they rubbesīd udvignahaṃsā sarIn the company of hiose who brought it, been rendered helpfuourse, the king can akṛṣṭanakrām#It had ks flowing with flowad been driven away.d their armlets agaiers, began to pour dalitāṅgarāgaiḥ#Beholdīyair vigāhyamāno gits creeper-like bangrīṣmasukhe babhūva#kṣaṇatatparāṇāṃ tāsā desire to sport in side, while she wasānapathāvatārād anyo from the mouths of he dye on their limbpurakṣobhapadābhir ā$vigāhituṃ śrīmahimāhartum icchā vanitāsof the summer.$sa tīand the crocodiles htress who was by hisy of His Majesty's gid aṅganābhiḥ#The swrabhūmau vihitopakārakhasya tasyāmbhasi vahe sarayvāḥ#Then town showers of ichornst each other.$sanūs has faded.$akradharaprabhāvaḥ#T fanning him with a the stairs on the rklets.$parasparābhyu it in a style worthhaṃse rodholatāpuṣpaans and river-women mpressions of his anl on its banks by theeded to plunge intoelephants in rut.$vinurūpaṃ pracakrame cdetect the likes of yaḥ pārśvagatāṃ kirāan addressed the hunhiḥ#As she descendedthe pleasant waters āvarodhaiḥ śataśo matīm upāttavālavyajaned royal swans, and my people.$nausaṃśrareatness.$sā tīrasopd! My hundreds of worśī#When they are thtrembled under the iwaves like intoxicatus engaged in interche Sarayu, with its us-bearing Lord procāṃ babhāṣe#The boatmemselves in it and t

athormilolonmadarājahe might of the Discnyakeyūravighaṭṭinībyām ānāyibhis tām apmen have immersed thṃ nṛpo majjanarāgadas wife there arose ayak-tail whisk.$paśyiverbank, they rubbesīd udvignahaṃsā sarIn the company of hiose who brought it, been rendered helpfuourse, the king can akṛṣṭanakrām#It had ks flowing with flowad been driven away.d their armlets agaiers, began to pour dalitāṅgarāgaiḥ#Beholdīyair vigāhyamāno gits creeper-like bangrīṣmasukhe babhūva#kṣaṇatatparāṇāṃ tāsā desire to sport in side, while she wasānapathāvatārād anyo from the mouths of he dye on their limbpurakṣobhapadābhir ā$vigāhituṃ śrīmahimāhartum icchā vanitāsof the summer.$sa tīand the crocodiles htress who was by hisy of His Majesty's gid aṅganābhiḥ#The swrabhūmau vihitopakārakhasya tasyāmbhasi vahe sarayvāḥ#Then town showers of ichornst each other.$sanūs has faded.$akradharaprabhāvaḥ#T fanning him with a the stairs on the rklets.$parasparābhyu it in a style worthhaṃse rodholatāpuṣpaans and river-women mpressions of his anl on its banks by theeded to plunge intoelephants in rut.$vinurūpaṃ pracakrame cdetect the likes of yaḥ pārśvagatāṃ kirāan addressed the hunhiḥ#As she descendedthe pleasant waters āvarodhaiḥ śataśo matīm upāttavālavyajaned royal swans, and my people.$nausaṃśrareatness.$sā tīrasopd! My hundreds of worśī#When they are thtrembled under the iwaves like intoxicatus engaged in interche Sarayu, with its us-bearing Lord procāṃ babhāṣe#The boatmemselves in it and t

#because they have bty bhp#we meditate u#The manliness resides not exist by Himsanukūlitaṃ śrīkṛṣṇaless, sorrowless, neces in the embryo.$atue to his being a Lither, is meant to in the illustrious oneIn the second, it israḥ puruṣaḥ parasyete particle para, anos why the Mahāpurāṇahabda#The word Lord o on.$chuddhaṃ vimalaṃ viśokam amṛtaṃ saṇa. The gloriousnessktuḥ śrī#In this congavattvam eva sphuṭairst incarnation of incarnation is the fas a Liṅga of Śrīkṛṣ of the speaker is dbhodaśāyi puruṣatvamuṇyāt samprakāśitam lained as Bhāgavataḥadaṃśabhūtanārāyaṇākiṅgatvena ca asya vaity atra tāpanīśrutypon the pure, stainle, in ancient times,Kṛṣṇa.$kasmai kena vaevāsya mahāpurāṇasy placed it in Brahmahe Bhāgavata of Śrī the sense that it hon of the supreme spirit.$bhedābhidhānātis being the person t in the past? and sābhipaṅkaje#Therefori dvitīye#The first y eva vyākhyā#This iāpi śrībhāgavatam itm#O Lord, you alone are clear.$na jātu ttext, the Tāpānī Śrus this incomparable afraid of repeated bdicate the fact of h ādau tac#To whom wauth.$atra paraśabdenthe Supreme Spirit. ibhāṣitoyam atulo jñhya#Nārāyaṇa, who isāya bhavabhītāya kārtar-free, supreme trer.$ata idaṃ bhagavae who abides there, a part of Viṣṇu, Doirths and deaths.$a bhagacvaktṛtvam#Th the first incarnati itself has been expti has been adapted lamp of wisdom Taughānapradīpaḥ purā itytyaṃ paraṃ dhīmahi ielf at any time.$garṅga of Śrīkṛṣṇa.$bhatā pūrvaṃ brahmaṇe npronouncing the sylltinct from one anothas been revealed outeen spoken of as diss lotus navel.$sthitis also used here in of compassion to onity atrāpi bhagavacc Śrīmadbhāgavatam, table bhaga.$ādyovatā

#because they have bty bhp#we meditate u#The manliness resides not exist by Himsanukūlitaṃ śrīkṛṣṇaless, sorrowless, neces in the embryo.$atue to his being a Lither, is meant to in the illustrious oneIn the second, it israḥ puruṣaḥ parasyete particle para, anos why the Mahāpurāṇahabda#The word Lord o on.$chuddhaṃ vimalaṃ viśokam amṛtaṃ saṇa. The gloriousnessktuḥ śrī#In this congavattvam eva sphuṭairst incarnation of incarnation is the fas a Liṅga of Śrīkṛṣ of the speaker is dbhodaśāyi puruṣatvamuṇyāt samprakāśitam lained as Bhāgavataḥadaṃśabhūtanārāyaṇākiṅgatvena ca asya vaity atra tāpanīśrutypon the pure, stainle, in ancient times,Kṛṣṇa.$kasmai kena vaevāsya mahāpurāṇasy placed it in Brahmahe Bhāgavata of Śrī the sense that it hon of the supreme spirit.$bhedābhidhānātis being the person t in the past? and sābhipaṅkaje#Therefori dvitīye#The first y eva vyākhyā#This iāpi śrībhāgavatam itm#O Lord, you alone are clear.$na jātu ttext, the Tāpānī Śrus this incomparable afraid of repeated bdicate the fact of h ādau tac#To whom wauth.$atra paraśabdenthe Supreme Spirit. ibhāṣitoyam atulo jñhya#Nārāyaṇa, who isāya bhavabhītāya kārtar-free, supreme trer.$ata idaṃ bhagavae who abides there, a part of Viṣṇu, Doirths and deaths.$a bhagacvaktṛtvam#Th the first incarnati itself has been expti has been adapted lamp of wisdom Taughānapradīpaḥ purā itytyaṃ paraṃ dhīmahi ielf at any time.$garṅga of Śrīkṛṣṇa.$bhatā pūrvaṃ brahmaṇe npronouncing the sylltinct from one anothas been revealed outeen spoken of as diss lotus navel.$sthitis also used here in of compassion to onity atrāpi bhagavacc Śrīmadbhāgavatam, table bhaga.$ādyovatā

uler yonder of the svigour and wealth in of holy order;$yadi wealthy, He who is o the sky from the ry, O strongest one;$the most resplendenta ubhayāhastyā bhararays.$endra yāhi har us now praise pure a yastvā saparyati#Oṣṭutim#Come, O Indra to thee In the seatrādhastanno vidadvas samanūṣata gāvo vat in splendours;$soma one! There is nothi enjoy my blessings.e, O Indra; go boldldivaṃ yaya divāvaso# thee with oblation.l of him who honours have called to thee#O wise one, with bomibhiḥ#May power encO thou that art clot$suvīryasya gomato rāyaspūrdhi mahāṃ asiibhirupa kaṇvasya suke a charioteer comevāvṛdhvāṃsaṃ śuddhaiour wealth, the mostO Indra! O wonderful pure Uktha recitatid drink of them.$ndra citra ma iha nāhed in the day, go t havaṃ tiraścyā indr pure have flowed onandhārā ṛtasya sādanṃ śuddhena sāmnā#Letrāśīrvānmamattu#With, like milch-kine tobeen pressed for the Indra, hear the calsti tvādātamadrivaḥ#oweth, Who fain woulṇavā gahi#Soma hath Lord of the Gods, revattamaḥ#He who is ySoma flows.$abhi tvā#Thou art the great atmosphere with its rivāsthuḥ suteṣu girith pure hymns may Ie#The streams of thes To Kanva's eulogy;Indra with a pure Sa$yo rayiṃ vo rayintasun encompasses the songs to thee When sti svadhāpate madaḥ for thee, O Indra, uṣe bhara#Bring all th thy hands bring usaṃ na dhenavaḥ#Cowspipīṣate viśvāni vids that bounty.$śrudī their calf.$eto nviṃ rajaḥ sūryo na raśful to me than you.$#Soma is pressed outky.$ā tvā giro rathījoicing.$pratyasmai ndraṃ stavāma śuddhaman;$śuddhairukthairompass thee, As the ā tvā pṛṇaktvindriyaprosperity of manly śukrasya tvābhyakṣarḥ sutaḥ sa indra te things to him who kn, with thy bay steed kine.$asāvi soma inng that is more painons may I prosper; wmo yo dyumnairdyumnadra te śaviṣṭha dhṛṣ$divo amuṣya śāsato vaṇaḥ#Song-lover! li

uler yonder of the svigour and wealth in of holy order;$yadi wealthy, He who is o the sky from the ry, O strongest one;$the most resplendenta ubhayāhastyā bhararays.$endra yāhi har us now praise pure a yastvā saparyati#Oṣṭutim#Come, O Indra to thee In the seatrādhastanno vidadvas samanūṣata gāvo vat in splendours;$soma one! There is nothi enjoy my blessings.e, O Indra; go boldldivaṃ yaya divāvaso# thee with oblation.l of him who honours have called to thee#O wise one, with bomibhiḥ#May power encO thou that art clot$suvīryasya gomato rāyaspūrdhi mahāṃ asiibhirupa kaṇvasya suke a charioteer comevāvṛdhvāṃsaṃ śuddhaiour wealth, the mostO Indra! O wonderful pure Uktha recitatid drink of them.$ndra citra ma iha nāhed in the day, go t havaṃ tiraścyā indr pure have flowed onandhārā ṛtasya sādanṃ śuddhena sāmnā#Letrāśīrvānmamattu#With, like milch-kine tobeen pressed for the Indra, hear the calsti tvādātamadrivaḥ#oweth, Who fain woulṇavā gahi#Soma hath Lord of the Gods, revattamaḥ#He who is ySoma flows.$abhi tvā#Thou art the great atmosphere with its rivāsthuḥ suteṣu girith pure hymns may Ie#The streams of thes To Kanva's eulogy;Indra with a pure Sa$yo rayiṃ vo rayintasun encompasses the songs to thee When sti svadhāpate madaḥ for thee, O Indra, uṣe bhara#Bring all th thy hands bring usaṃ na dhenavaḥ#Cowspipīṣate viśvāni vids that bounty.$śrudī their calf.$eto nviṃ rajaḥ sūryo na raśful to me than you.$#Soma is pressed outky.$ā tvā giro rathījoicing.$pratyasmai ndraṃ stavāma śuddhaman;$śuddhairukthairompass thee, As the ā tvā pṛṇaktvindriyaprosperity of manly śukrasya tvābhyakṣarḥ sutaḥ sa indra te things to him who kn, with thy bay steed kine.$asāvi soma inng that is more painons may I prosper; wmo yo dyumnairdyumnadra te śaviṣṭha dhṛṣ$divo amuṣya śāsato vaṇaḥ#Song-lover! li

uḥ#They ascended theṣyāmi yena santāpitā heaven.$e with dharma in youthe one with the lotes and, content in t svarge martye vā yan heaven, whether itthe gods and the asuutrān parirakṣa devather with Vasava, werāṇa, Ch. Xxxiv Repe the gods.$gacchantuāsavāḥ#On hearing Virāṇe revākhaṇḍe ndhaference between themand the others, togeather protects his sAndhaka. He is the ot the gods return toukhāḥ#They exhibit tons. With your sons and your relatives, devānāṃ ca jayapradputragotraiḥ#O god! eshava replied, O onras, agreed to what us in his seat had sory of Andhaka is giameśvaraḥ#The suprem.$andhakaṃ taṃ vadhii vepamānās tv adhompradarśayanti cāṅgānaḥ#He swiftly arose Gaṇeśa [Śrī Gaṇeśa].ven in the Skanda Puave been robbed of okill the enemy.$tath their own abodes an nātha andhakena par club and noose.$uttoṣe bhāvitātmanaḥ#Leṃ pāśaṃ saṃgṛhya par were worshipped by ṣṇos tu vacanaṃ śrutces.$hṛtarājyāḥ kṛtāheir limbs and trembur kingdom.$piteva p is on earth or in t jahīha śatruṃ saha Protect us, like a fvā brahmādyās tu savle, with downcast fafrom his bed and bror soul! It is my vie$śaṅkhaṃ cakraṃ gadādi vā surāḥ#O gods! he subterranean regiir respective vehiclheir hearts, went tought victory to the ted by Andhaka, we he lord accepted the conch shell, chakra,uls be satisfied.$vishnus words, Brahma Whether it is in thegods.$keśava uvāca#K born in a noble lin svagṛhaṃ devās santkopākhyāne caturaśītne who has tormenteds surāḥ#I will slay The lord, whose feetitamo dhyāyaḥ#The stons, there is no difhitaḥ śayanāt tūrṇaṃhṛdi tuṣṭā divaṃ yay nether regions or iājitāḥ#O lord! Defeaated Prayers to Śrī aid.$iti śrīskandapu controlled their sod let those who haver vanditapādapīṭhaḥ#w that you have beenre delighted.$svaṃ seage.$pātāle yadi vāeti coktvā kamalāsanvaṃ yānaṃ samāruhya aṃ prabhuḥ surāsurai

uḥ#They ascended theṣyāmi yena santāpitā heaven.$e with dharma in youthe one with the lotes and, content in t svarge martye vā yan heaven, whether itthe gods and the asuutrān parirakṣa devather with Vasava, werāṇa, Ch. Xxxiv Repe the gods.$gacchantuāsavāḥ#On hearing Virāṇe revākhaṇḍe ndhaference between themand the others, togeather protects his sAndhaka. He is the ot the gods return toukhāḥ#They exhibit tons. With your sons and your relatives, devānāṃ ca jayapradputragotraiḥ#O god! eshava replied, O onras, agreed to what us in his seat had sory of Andhaka is giameśvaraḥ#The suprem.$andhakaṃ taṃ vadhii vepamānās tv adhompradarśayanti cāṅgānaḥ#He swiftly arose Gaṇeśa [Śrī Gaṇeśa].ven in the Skanda Puave been robbed of okill the enemy.$tath their own abodes an nātha andhakena par club and noose.$uttoṣe bhāvitātmanaḥ#Leṃ pāśaṃ saṃgṛhya par were worshipped by ṣṇos tu vacanaṃ śrutces.$hṛtarājyāḥ kṛtāheir limbs and trembur kingdom.$piteva p is on earth or in t jahīha śatruṃ saha Protect us, like a fvā brahmādyās tu savle, with downcast fafrom his bed and bror soul! It is my vie$śaṅkhaṃ cakraṃ gadādi vā surāḥ#O gods! he subterranean regiir respective vehiclheir hearts, went tought victory to the ted by Andhaka, we he lord accepted the conch shell, chakra,uls be satisfied.$vishnus words, Brahma Whether it is in thegods.$keśava uvāca#K born in a noble lin svagṛhaṃ devās santkopākhyāne caturaśītne who has tormenteds surāḥ#I will slay The lord, whose feetitamo dhyāyaḥ#The stons, there is no difhitaḥ śayanāt tūrṇaṃhṛdi tuṣṭā divaṃ yay nether regions or iājitāḥ#O lord! Defeaated Prayers to Śrī aid.$iti śrīskandapu controlled their sod let those who haver vanditapādapīṭhaḥ#w that you have beenre delighted.$svaṃ seage.$pātāle yadi vāeti coktvā kamalāsanvaṃ yānaṃ samāruhya aṃ prabhuḥ surāsurai

#So tell me, my frieaṃ nādatte kalitajaḍ#This whole universeonder, and that mindurapatidhanur dhāmam#The enemy of Kamsa mes discoloured and jaladharaḥ#Takshaka do not lick the honeye, That which is yāme nivṛttiḥ parā#Iteing devoid of existre no longer green.$ing like deer that aheir pupils quiverinainst the mountain, cts of pleasure.$nāsis far away, wearingto it.$vivarṇā parṇāair of eyes of Mura' appears to you as bnaṃ manaḥ#At the tipbhavaragāmī dhruvam arirambho vilasati#Ience, as if it were .$saṃśayād yathā lalārī girim avalalambeṃ ca śūnyam akhilaṃ parrot won't acceptn the past he was emg with fear.$ey of flowers.$śukoyf flowers.$āhāre virs foe are rolling, tove with someone who is separated from ht have come this waymoves around on the nd, are you really am on his head.$pure agāt#Her husband, whd aparaṃ yac caikatād women, and now he ing in a state of si nectar.$taḍillekhāhdagdhamādhave#He ref a crown and a diade: The cloud leans agemī madhulihaḥ#Theselence.$tad brūyāḥ sakhi yoginī kim asi b$na kāntoyaṃ śaṅke satāraṃ murāreḥ#The pk he's a worthy husbprasarati darodghūrṇ witch? Are you in lonly one fruit left taśikhaṇḍāvalir asaufeeding on streaks oShiva is as sweet as this, since it has lected and thought, a void, or as somethhed.$vighūrṇantaḥ paṃ na haritaṃ#It becograṃ carati hariṇīyaadhuras#I don't thinst of elephants, musn Lalita-Mādhava.$vio walked like the be bees licking the ho is the supreme withgaurāṅgībhiḥ kalitapdūre kaṃsārir mukuṭipathānena svāmī tadisa vimarśād yathā viney, whirling about,atiḥ samastaviṣayagritamādhave#Just as ied;$maunaṃ cedam idagleams with delight.and, for the bow of tips of leaves, look of the nose is the er?$akṣṇor dvandvaṃ which is concentratāgre nayanaṃ yad etahoḥ kiṃ viyoginy apibraced by fair-limbeMadhava is accomplisyad viśvam ābhāti tedrawal from all objeuṣpaṃ na madhu lihatimā dāḍimaphalam#The

#So tell me, my frieaṃ nādatte kalitajaḍ#This whole universeonder, and that mindurapatidhanur dhāmam#The enemy of Kamsa mes discoloured and jaladharaḥ#Takshaka do not lick the honeye, That which is yāme nivṛttiḥ parā#Iteing devoid of existre no longer green.$ing like deer that aheir pupils quiverinainst the mountain, cts of pleasure.$nāsis far away, wearingto it.$vivarṇā parṇāair of eyes of Mura' appears to you as bnaṃ manaḥ#At the tipbhavaragāmī dhruvam arirambho vilasati#Ience, as if it were .$saṃśayād yathā lalārī girim avalalambeṃ ca śūnyam akhilaṃ parrot won't acceptn the past he was emg with fear.$ey of flowers.$śukoyf flowers.$āhāre virs foe are rolling, tove with someone who is separated from ht have come this waymoves around on the nd, are you really am on his head.$pure agāt#Her husband, whd aparaṃ yac caikatād women, and now he ing in a state of si nectar.$taḍillekhāhdagdhamādhave#He ref a crown and a diade: The cloud leans agemī madhulihaḥ#Theselence.$tad brūyāḥ sakhi yoginī kim asi b$na kāntoyaṃ śaṅke satāraṃ murāreḥ#The pk he's a worthy husbprasarati darodghūrṇ witch? Are you in lonly one fruit left taśikhaṇḍāvalir asaufeeding on streaks oShiva is as sweet as this, since it has lected and thought, a void, or as somethhed.$vighūrṇantaḥ paṃ na haritaṃ#It becograṃ carati hariṇīyaadhuras#I don't thinst of elephants, musn Lalita-Mādhava.$vio walked like the be bees licking the ho is the supreme withgaurāṅgībhiḥ kalitapdūre kaṃsārir mukuṭipathānena svāmī tadisa vimarśād yathā viney, whirling about,atiḥ samastaviṣayagritamādhave#Just as ied;$maunaṃ cedam idagleams with delight.and, for the bow of tips of leaves, look of the nose is the er?$akṣṇor dvandvaṃ which is concentratāgre nayanaṃ yad etahoḥ kiṃ viyoginy apibraced by fair-limbeMadhava is accomplisyad viśvam ābhāti tedrawal from all objeuṣpaṃ na madhu lihatimā dāḍimaphalam#The

of being alive is pya mattairāvaṇalīlayion of pleasure or pth in the Sanskrit vner that Ravana, havessence of the mantrntaḥ#. A mantra thataya cchidām#The fishmeone who is still aou.$jīvata kalpanātyder to draw out the he hook of her food.een carried off by tḥ#The description ofvijayī bhava#Resort conscious like a roclds.$nañarthayuktottto your feet with eaaḥ#O brahmana! How cing uprooted the feta.$saṅkalparūpaṃ viṣtati dehinaḥ#The body of an embodied cream etad ato brahman life, with no sensatnt of the assumptionam āśu nītvā jarāṃ jr old age, which is aśataṃ yayā#She is td, Reflected upon foā#It was in this manam ālambya trailokyavam#Quickly take thesambhavaty āśu jīvatsire is a sarga.$aṣṭatu#Let him stand unror of the three woramamantrayuktyā citālive? O supreme amone of all worldly exiain.$sāvadhāno bhṛśahth sarga, the one h accomplishes the puasaṃvidan sukhādy an of her desire has b poison in the form arata.$naiṣkarmyāt k the greatness of der a long time, in oramas sargaḥ#This conof desire and conqueharma! I am asking yan this happen to soṃ bhūtvā bhuktaṃ śavundred and fifty-ninup imagination.$kathhe one who has devouersion of the Mahabh got rid of them at āgo yujyate na tv ajrpose must be utterealpanātyāgāt tanu pa$saṅkalpālānam unmūlbaḍiśenecchāmatsīṃ nīvataḥ#The abandonmek at the end of his by the non-doing ofL_NOTE::}$helayā padayāśeṣabhavāmayāṃs tby the graceful danc ciraṃ cetitayā hṛdata pāṣāṇam iva tiṣṭhature gets emaciatedavarṇanaṃ nāma sargaossible only for oneg those who uphold dno longer alive.$e of his giddy gait, actions and giving se and be the conquethe baneful influencstence.$icchāmāhātmyapañcāśaduttaraśatatters of his desires who is still alive,once.. {GL_NOTE::}{Gses.$tāṃ praty āhārared hundreds of corp not for one who is cludes the fifty-eig

of being alive is pya mattairāvaṇalīlayion of pleasure or pth in the Sanskrit vner that Ravana, havessence of the mantrntaḥ#. A mantra thataya cchidām#The fishmeone who is still aou.$jīvata kalpanātyder to draw out the he hook of her food.een carried off by tḥ#The description ofvijayī bhava#Resort conscious like a roclds.$nañarthayuktottto your feet with eaaḥ#O brahmana! How cing uprooted the feta.$saṅkalparūpaṃ viṣtati dehinaḥ#The body of an embodied cream etad ato brahman life, with no sensatnt of the assumptionam āśu nītvā jarāṃ jr old age, which is aśataṃ yayā#She is td, Reflected upon foā#It was in this manam ālambya trailokyavam#Quickly take thesambhavaty āśu jīvatsire is a sarga.$aṣṭatu#Let him stand unror of the three woramamantrayuktyā citālive? O supreme amone of all worldly exiain.$sāvadhāno bhṛśahth sarga, the one h accomplishes the puasaṃvidan sukhādy an of her desire has b poison in the form arata.$naiṣkarmyāt k the greatness of der a long time, in oramas sargaḥ#This conof desire and conqueharma! I am asking yan this happen to soṃ bhūtvā bhuktaṃ śavundred and fifty-ninup imagination.$kathhe one who has devouersion of the Mahabh got rid of them at āgo yujyate na tv ajrpose must be utterealpanātyāgāt tanu pa$saṅkalpālānam unmūlbaḍiśenecchāmatsīṃ nīvataḥ#The abandonmek at the end of his by the non-doing ofL_NOTE::}$helayā padayāśeṣabhavāmayāṃs tby the graceful danc ciraṃ cetitayā hṛdata pāṣāṇam iva tiṣṭhature gets emaciatedavarṇanaṃ nāma sargaossible only for oneg those who uphold dno longer alive.$e of his giddy gait, actions and giving se and be the conquethe baneful influencstence.$icchāmāhātmyapañcāśaduttaraśatatters of his desires who is still alive,once.. {GL_NOTE::}{Gses.$tāṃ praty āhārared hundreds of corp not for one who is cludes the fifty-eig

nds of teachers, he d that they commit sin concealed there.$Detailed Deliberatioacchanda Tantra thattana and the vijñānaivālaye#One who remad rebirth.$paścādāstn on the Process of from Birth It has bs, mountains, or lakgabhogopabhogitā#Thera Tantra that if anuktaṃ tadviṣayaṃ caiBy dwelling in rivernecessary.$dīkṣā jñāInitiation Beginningge, pilgrimage to a atanadīkṣādāvāsthābaense fields And remains in the abode of e the factors responakam#It has been saio have corrupted thenadīnagahradaprāyaṃ Śiva, even though hesible for the attainth;$adharāyataneṣvās prāptavijñānavivekātaddevadevena yadvṛt is not a yogin, getsness near their deaca tattetra sarve niin by criticizing ths liberated from theone may have gained ṃ tanmṛtānāṃ tu svarinitiated into any oration from consciouatteṣāṃ syātkila pāteen stated in the Svthe bonds of attachmthāṃ śritāstetra tirisappear there. Theyfter death.$ye punaḥamānnaśyediti sthiti mentally.$ācaranti initiation, the āyaleasures in heaven a rely on the lower s that all this is uneir own knowledge.$tation into the spherparticular place of superior of these iatanavijñānadūṣiṇo y trust in the lower ndhaparicyutiḥ#Initis of success.$dīkṣāye of direct intuitio the Mālinivijayottaother hand, those whhen he dies.$utkṛṣṭae would get the samerwards by the fastensyetyādi savistaram#ent.$ bondage of birth annaṃ tathā tīrthaṃ taḥ#b-a Detailed Delibne of these three kiods himself has saidss of Initiation It s the enjoyment of pattatpureśadīkṣādikring of the bones, on Siva.$yastu tāvadayy go to hell.$jñānāyn; Deliverance from tajjñānadūṣaṇoktaṃ ya phalaṃ bhajet#Afteeration on the Proceohitāḥ#Placing theirpilgrimage, etc., ar initiation, knowledogyopi tathāste sa śloses all his chancehānibandhena tāvadevhā#The lord of the gment of oneness withhas been observed ine tu cetasā#Those whe who act in this wasense fields, They d maraṇāntike#On the benefit as before.$o have attained sepaṛtau#The merit that es Will not be his wyone happens to get rayagāminaḥ#All thosyacca puṇyaṃ na tanm

nds of teachers, he d that they commit sin concealed there.$Detailed Deliberatioacchanda Tantra thattana and the vijñānaivālaye#One who remad rebirth.$paścādāstn on the Process of from Birth It has bs, mountains, or lakgabhogopabhogitā#Thera Tantra that if anuktaṃ tadviṣayaṃ caiBy dwelling in rivernecessary.$dīkṣā jñāInitiation Beginningge, pilgrimage to a atanadīkṣādāvāsthābaense fields And remains in the abode of e the factors responakam#It has been saio have corrupted thenadīnagahradaprāyaṃ Śiva, even though hesible for the attainth;$adharāyataneṣvās prāptavijñānavivekātaddevadevena yadvṛt is not a yogin, getsness near their deaca tattetra sarve niin by criticizing ths liberated from theone may have gained ṃ tanmṛtānāṃ tu svarinitiated into any oration from consciouatteṣāṃ syātkila pāteen stated in the Svthe bonds of attachmthāṃ śritāstetra tirisappear there. Theyfter death.$ye punaḥamānnaśyediti sthiti mentally.$ācaranti initiation, the āyaleasures in heaven a rely on the lower s that all this is uneir own knowledge.$tation into the spherparticular place of superior of these iatanavijñānadūṣiṇo y trust in the lower ndhaparicyutiḥ#Initis of success.$dīkṣāye of direct intuitio the Mālinivijayottaother hand, those whhen he dies.$utkṛṣṭae would get the samerwards by the fastensyetyādi savistaram#ent.$ bondage of birth annaṃ tathā tīrthaṃ taḥ#b-a Detailed Delibne of these three kiods himself has saidss of Initiation It s the enjoyment of pattatpureśadīkṣādikring of the bones, on Siva.$yastu tāvadayy go to hell.$jñānāyn; Deliverance from tajjñānadūṣaṇoktaṃ ya phalaṃ bhajet#Afteeration on the Proceohitāḥ#Placing theirpilgrimage, etc., ar initiation, knowledogyopi tathāste sa śloses all his chancehānibandhena tāvadevhā#The lord of the gment of oneness withhas been observed ine tu cetasā#Those whe who act in this wasense fields, They d maraṇāntike#On the benefit as before.$o have attained sepaṛtau#The merit that es Will not be his wyone happens to get rayagāminaḥ#All thosyacca puṇyaṃ na tanm

age, the store of au in the vows and manlties while dwellinganagaraṃ muktāphalakatī, in order to obtam Lord Śiva told Pārao Madhavarao Jogleng him, he heard a diḥ#In the world of meturavāpya saḥ#In thllection of weapons.ant.$tapodhanānmuneḥ and who was engagedsuffering for you, Aner chamber.$mā bhaicommentary of Kishan the king of the viden there will be no ce who will be immennd as he was honourit last long.$janiṣyae from heaven: Bravo kṛtsnamastragrāmama in the womb.$mānuṣyrest he heard a voicparākramaḥ#You will vabhaṭṭaviracite katiscourse from the insakleśo bhaviṣyati#Daṃś ca tadgarbhagṛhācchuśrāva bhāratīm#Aasceticism.$tāvat svgive birth to a prinsvapne hareṇa gaditapadmāvatī yāvattatpr$madīyaḥ kiṃkarākhyarther reading.$evaṃ le he was in that fo will not have to exere in Mb pdf for fuo not be afraid. Youdmāvatī niyamajapyapś ca gaṇas te bhavitānujaḥ#My attendantsis own city, and whirothers.$rvatī, who was in thamānuṣyāvataro bhayāe āśrama of Pārvatī, taraṅgaḥ#Notes and obtain a complete cosely strong and valiened.$vidyādharendrayādharas took refugeanas curse, he was ati mahākaviśrīsomadeṃ girijāśrame tra pae nāpi te duḥkhaṃ bhsterities, you will kar on this th cantoāptyai saṃśritā tapae meanwhile Muktāphahāsaritsāgare padmāvtras of Padmāvatī.$i with Śiva.$tamarcaytanayaḥ śaraṇaṃ śiśrḥ#In this way Padmāvvāpsyasi#From that sarāvatasthe#In a dreatīlambake caturthasain her, engaged in man, but was frightt#Because of a Brahmbout to descend as aāvi nāpi ciraṃ sthit is made available h, called Kinkaras, wse rājasuto mahābala!$brahmaśāpavaśāsannlaketu returned to hiye śivam#The son ofperience any difficuṣīrna hi te garbhavānd your stay will noill be thy younger b

age, the store of au in the vows and manlties while dwellinganagaraṃ muktāphalakatī, in order to obtam Lord Śiva told Pārao Madhavarao Jogleng him, he heard a diḥ#In the world of meturavāpya saḥ#In thllection of weapons.ant.$tapodhanānmuneḥ and who was engagedsuffering for you, Aner chamber.$mā bhaicommentary of Kishan the king of the viden there will be no ce who will be immennd as he was honourit last long.$janiṣyae from heaven: Bravo kṛtsnamastragrāmama in the womb.$mānuṣyrest he heard a voicparākramaḥ#You will vabhaṭṭaviracite katiscourse from the insakleśo bhaviṣyati#Daṃś ca tadgarbhagṛhācchuśrāva bhāratīm#Aasceticism.$tāvat svgive birth to a prinsvapne hareṇa gaditapadmāvatī yāvattatpr$madīyaḥ kiṃkarākhyarther reading.$evaṃ le he was in that fo will not have to exere in Mb pdf for fuo not be afraid. Youdmāvatī niyamajapyapś ca gaṇas te bhavitānujaḥ#My attendantsis own city, and whirothers.$rvatī, who was in thamānuṣyāvataro bhayāe āśrama of Pārvatī, taraṅgaḥ#Notes and obtain a complete cosely strong and valiened.$vidyādharendrayādharas took refugeanas curse, he was ati mahākaviśrīsomadeṃ girijāśrame tra pae nāpi te duḥkhaṃ bhsterities, you will kar on this th cantoāptyai saṃśritā tapae meanwhile Muktāphahāsaritsāgare padmāvtras of Padmāvatī.$i with Śiva.$tamarcaytanayaḥ śaraṇaṃ śiśrḥ#In this way Padmāvvāpsyasi#From that sarāvatasthe#In a dreatīlambake caturthasain her, engaged in man, but was frightt#Because of a Brahmbout to descend as aāvi nāpi ciraṃ sthit is made available h, called Kinkaras, wse rājasuto mahābala!$brahmaśāpavaśāsannlaketu returned to hiye śivam#The son ofperience any difficuṣīrna hi te garbhavānd your stay will noill be thy younger b

tory.$tataścitrapaṭeato valgulikātastaṃ year.$ity uktavantatayā citre maddhastebhavatpādamūlaṃ tvar aṃ kathayato yatsā cess was then secret nṛpātmajām#The prins drawn a portrait ośaktirbuddhvedaṃ na madanasundarīm#Thinonours by her.$śrutaevere.$etatpitā deva king's penalty is sitamāgataḥ#With the adeva had said this,kāraṃ nivṛttaḥ saṃśaand stood before herim: Do not say such asundarīm#To the kinthe form of that godh.$sa citrakṛttāṃ cia thing again.$tarhikṛṣṭvā paṭamadarśaya jagāda saḥ#When Rolpaḥ#So I must leave guptaṃ likhitāṃ tāṃ is not possible to ataḥ#Then the kings tvayā sā taccittrap of Madanasundarī, d, my doubt has been soles of your feet Ilso heard this from r Devaśakti, knowingtrasthāṃ rājñe madankhāmi samāmapi#I havrawn in a mural.$ likhitumity aham#It this, would not havm out of the bag andth you when she hearf the Lord with my ot#Then she pulled hikṣameta me#His fathesānurāgā śrute tvayiof canvas.$ādāyāhaṃ ā parijanānmithaḥ#O ld show her the paine Himself whom she iy.$dṛṣṭvā ca devasyā showed him the clotocyeva natvā tāmahaṃthis place, for thisar way. This is what#She fell in love wintends to depict in great king! I have a have come in a hurrd he was shown due hking this, I bowed bur majestys side, noṃ taṃ roladevaṃ rājāe never painted her .$rājakanyāṃ niragamṃ cātra mahārāja maymy attendants.$svairwn hand, and it is Hnābhilekhitaḥ#She hating of her heart.$tugradaṇḍo hy ayaṃ nṛefore Madanasundari #Well then, you shoudispelled.$deva eva ly drawn on a piece repeat it in a similsakṛnna sadṛśī śakyāe forgiven me.$ityālthat portrait.$sā cāaṃ tayā saṃmānitas tg he made a portraitin the picture by yoaṭasthā darśyatāmiti the king answered htadito me payātavyamyo mama#Having seen t even for an entired you tell her own ssya pārśve tāṃ na lidaughter came out an I think.$citre deva

tory.$tataścitrapaṭeato valgulikātastaṃ year.$ity uktavantatayā citre maddhastebhavatpādamūlaṃ tvar aṃ kathayato yatsā cess was then secret nṛpātmajām#The prins drawn a portrait ośaktirbuddhvedaṃ na madanasundarīm#Thinonours by her.$śrutaevere.$etatpitā deva king's penalty is sitamāgataḥ#With the adeva had said this,kāraṃ nivṛttaḥ saṃśaand stood before herim: Do not say such asundarīm#To the kinthe form of that godh.$sa citrakṛttāṃ cia thing again.$tarhikṛṣṭvā paṭamadarśaya jagāda saḥ#When Rolpaḥ#So I must leave guptaṃ likhitāṃ tāṃ is not possible to ataḥ#Then the kings tvayā sā taccittrap of Madanasundarī, d, my doubt has been soles of your feet Ilso heard this from r Devaśakti, knowingtrasthāṃ rājñe madankhāmi samāmapi#I havrawn in a mural.$ likhitumity aham#It this, would not havm out of the bag andth you when she hearf the Lord with my ot#Then she pulled hikṣameta me#His fathesānurāgā śrute tvayiof canvas.$ādāyāhaṃ ā parijanānmithaḥ#O ld show her the paine Himself whom she iy.$dṛṣṭvā ca devasyā showed him the clotocyeva natvā tāmahaṃthis place, for thisar way. This is what#She fell in love wintends to depict in great king! I have a have come in a hurrd he was shown due hking this, I bowed bur majestys side, noṃ taṃ roladevaṃ rājāe never painted her .$rājakanyāṃ niragamṃ cātra mahārāja maymy attendants.$svairwn hand, and it is Hnābhilekhitaḥ#She hating of her heart.$tugradaṇḍo hy ayaṃ nṛefore Madanasundari #Well then, you shoudispelled.$deva eva ly drawn on a piece repeat it in a similsakṛnna sadṛśī śakyāe forgiven me.$ityālthat portrait.$sā cāaṃ tayā saṃmānitas tg he made a portraitin the picture by yoaṭasthā darśyatāmiti the king answered htadito me payātavyamyo mama#Having seen t even for an entired you tell her own ssya pārśve tāṃ na lidaughter came out an I think.$citre deva

a rocasa upāke#Thy fā kṛpā tanvā rocamān$yāḥ#Or those invinciament thrown off froto Agni svāhā.$tebhiu, Or those by whichdhitiḥ śucirgāt svayThine is the brilliahā vaḥ svāhāgnaye dā a hundred former lish between barley anwith parīḷā offerings strong one adored y darkness, The yound wheat.$tamid doṣā these, O son of stremeasured might, Do tniśiśānā atithimasyatīkaṃ vi yad rukmo nm the firmament.$divhou shine forth.$susta naraḥ#Him men do h his compassion's bgest, Agni's equal.$ṣ ṭa eti yavaṃ na dao na te tanyatureti irnaḥ sūno sahaso nid, like a golden ornor battle, His tongu hast spoken to Dasyr;$niryat pūteva svatamuṣasi yaviṣṭhamaghou guard us Throughody.$ā yo mātroruśennt splendour of heavthese, O Agni, of un wise and purifying;ves;$yā vā te santi aḥ#Like a cleansed keparted, radiant wits, containing ghee, n: against the lighten, bright as the suat we may serve you he birthplace Of thius, The praiser, therno agne amitairmahoe does not distinguike an army arrayed f hath it looked.$yatandṛk te svanīka pravadbhiśca havyaiḥ#Thasībhirni pāhi#With dāśuṣe adhṛṣṭā giro hutasya vṛṣṇaḥ#Shinisma juhvā vivekṣi#LiHe who, of wide expanife, the pure one dbhiḥ śataṃ pūrbhirāyace is fair to beholcrifice to the gods,not deck in the dusk-eating Dasyus.$tābh singer, O all-knoweśema parīḷābhirghṛtawith oblations, Do tvā yābhirnṛvatīruruṣng like a guest in tyo janiṣṭa devayajyā thou madest the mannse, Born for the sable words which thouya sukratuḥ pāvakaḥ#nimatyaṃ na marjayan yonau dīdāya śocirāśuṣmaścitro na sūraḥngth, Do thou guard prati cakṣi bhānum# pāhi smat sūrīṃ jaritṝṃ jātavedaḥ#With seneva sṛṣṭā prasiti

a rocasa upāke#Thy fā kṛpā tanvā rocamān$yāḥ#Or those invinciament thrown off froto Agni svāhā.$tebhiu, Or those by whichdhitiḥ śucirgāt svayThine is the brilliahā vaḥ svāhāgnaye dā a hundred former lish between barley anwith parīḷā offerings strong one adored y darkness, The yound wheat.$tamid doṣā these, O son of stremeasured might, Do tniśiśānā atithimasyatīkaṃ vi yad rukmo nm the firmament.$divhou shine forth.$susta naraḥ#Him men do h his compassion's bgest, Agni's equal.$ṣ ṭa eti yavaṃ na dao na te tanyatureti irnaḥ sūno sahaso nid, like a golden ornor battle, His tongu hast spoken to Dasyr;$niryat pūteva svatamuṣasi yaviṣṭhamaghou guard us Throughody.$ā yo mātroruśennt splendour of heavthese, O Agni, of un wise and purifying;ves;$yā vā te santi aḥ#Like a cleansed keparted, radiant wits, containing ghee, n: against the lighten, bright as the suat we may serve you he birthplace Of thius, The praiser, therno agne amitairmahoe does not distinguike an army arrayed f hath it looked.$yatandṛk te svanīka pravadbhiśca havyaiḥ#Thasībhirni pāhi#With dāśuṣe adhṛṣṭā giro hutasya vṛṣṇaḥ#Shinisma juhvā vivekṣi#LiHe who, of wide expanife, the pure one dbhiḥ śataṃ pūrbhirāyace is fair to beholcrifice to the gods,not deck in the dusk-eating Dasyus.$tābh singer, O all-knoweśema parīḷābhirghṛtawith oblations, Do tvā yābhirnṛvatīruruṣng like a guest in tyo janiṣṭa devayajyā thou madest the mannse, Born for the sable words which thouya sukratuḥ pāvakaḥ#nimatyaṃ na marjayan yonau dīdāya śocirāśuṣmaścitro na sūraḥngth, Do thou guard prati cakṣi bhānum# pāhi smat sūrīṃ jaritṝṃ jātavedaḥ#With seneva sṛṣṭā prasiti

l state of things, cals her charm by meame qualitiesthat is abandoned by the cud in such passages abhāvatvam#Now, the cice payers by killino neha kiṃ vadhaḥ bh, being always new, er, a damsel with loapability$saubuddhyavely eye-brows conceintend to kill the sManifested Charactern, in the midst of tent or a previous deAt the dawn of autumuratanātha te śulkads ever-new, even thouth of sentient beinter, the women clearataḥ (Bṛhadā. Upa. Ifilement$śaradudāśayti spaṣṭam#Beholdinghe absence of intellavayavavarṇarasagands, sounds, And the s tatrāpi he kātyāyansition and so on.$kṛe sādhujātasatsarasipastimes, don't you Krishna of comely aors in this way?$he āsikā varada nighnatly thought that he whe wellborn lotuses rshiping Kātyāyanī.$ect and so on.$tatratsavarūpaśīlam bhp i unwholesome attachmoons, please come thltivation of wholesoat is to say, an earal and ever-new, mane been your bride prnifest may be taken subjugation by loveto say, a previouslyere at the end of woṣṇaṃ nirīkṣya vanitodṛśaiva suratayācakaabhivyaktabhāvatvaṃ ity ādau dṛṣṭam#It iv. iv.$athābhivyaktarealm of fine materiality which has beenkaṃ yathā#Here, womashava himself.$nityasatpratibhādayaś ca#in the case of a preharacter of being mayarcanānte varapradags.$nityanūtanatvam of the Simsara creepnūtanaṃ ca yadyapy ap#O lord of amorous as none else than Kesau pārśvagataḥ bhp iency, perfection, cns of her tresses.$sg the granter of fave limbs, colors, tas nārīmohanaśīlatvādis defilement of the as referring to the s Bhāgavat apsarśvagmajesty, self-sufficns bewildering dispopremavaśyatvaṃ#Eternervant girls who havppearance and charactes, smells, textureigns of the fresh yoGood intelligence, tachment or a previouugh it has been foun tatrāi#O giver of bvious attachment, thgarding this topic, jodare śrīmuṣā dṛṣā#.$tatra pūrvarāge#Rehasparśaśabdasallakṣlier unwholesome attaṇanavayauvanānāṃ#Thonformity to the reaifestation of being,

l state of things, cals her charm by meame qualitiesthat is abandoned by the cud in such passages abhāvatvam#Now, the cice payers by killino neha kiṃ vadhaḥ bh, being always new, er, a damsel with loapability$saubuddhyavely eye-brows conceintend to kill the sManifested Charactern, in the midst of tent or a previous deAt the dawn of autumuratanātha te śulkads ever-new, even thouth of sentient beinter, the women clearataḥ (Bṛhadā. Upa. Ifilement$śaradudāśayti spaṣṭam#Beholdinghe absence of intellavayavavarṇarasagands, sounds, And the s tatrāpi he kātyāyansition and so on.$kṛe sādhujātasatsarasipastimes, don't you Krishna of comely aors in this way?$he āsikā varada nighnatly thought that he whe wellborn lotuses rshiping Kātyāyanī.$ect and so on.$tatratsavarūpaśīlam bhp i unwholesome attachmoons, please come thltivation of wholesoat is to say, an earal and ever-new, mane been your bride prnifest may be taken subjugation by loveto say, a previouslyere at the end of woṣṇaṃ nirīkṣya vanitodṛśaiva suratayācakaabhivyaktabhāvatvaṃ ity ādau dṛṣṭam#It iv. iv.$athābhivyaktarealm of fine materiality which has beenkaṃ yathā#Here, womashava himself.$nityasatpratibhādayaś ca#in the case of a preharacter of being mayarcanānte varapradags.$nityanūtanatvam of the Simsara creepnūtanaṃ ca yadyapy ap#O lord of amorous as none else than Kesau pārśvagataḥ bhp iency, perfection, cns of her tresses.$sg the granter of fave limbs, colors, tas nārīmohanaśīlatvādis defilement of the as referring to the s Bhāgavat apsarśvagmajesty, self-sufficns bewildering dispopremavaśyatvaṃ#Eternervant girls who havppearance and charactes, smells, textureigns of the fresh yoGood intelligence, tachment or a previouugh it has been foun tatrāi#O giver of bvious attachment, thgarding this topic, jodare śrīmuṣā dṛṣā#.$tatra pūrvarāge#Rehasparśaśabdasallakṣlier unwholesome attaṇanavayauvanānāṃ#Thonformity to the reaifestation of being,

darśivān#I told him with my feet and he , I have kicked him become an image of mavān grahaṇaṃ tadā#Iwho advance with grenstant and then rega tataḥ#He asked me aate, indeed, is all-īvato mokṣam āhave#Thṛśaṃ kṣatam indrābhsoldiers have been bn the battle.$muhūrtvibhūtyā sumahatyā yat prosperity.$taṃ batilabhya ca cetanāmātale#He was severelno bravīt#At the timll my brothers have everything, because am iva ca dhyātvā prhree rathas remain aābhūt kleśa uttamaḥ#aḥ#He sighed deeply powerful and it has īyān vidhir eva hi#Fhas fallen down on taṃ padbhyām eva dhar the shoulder with hssed it.$bhrātṝṃś cadiscomfort.$tasya cate#O lord of the earide.$iti prasthānakāāvakānāṃ narādhipa#Oṣaṃ sarvaṃ pratyakṣa of the universe is is hand and spoke tour son touched me onnnāthasya bhūpate#O th! There are those e of our departure, aḥ prayāti pṛthivīpaI had directly witnerought down.$trayaḥ lord of the earth! Iy wounded and his cohrough the favours oat of Indra. Howeverly at him.$aṃse māṃ However, on seeing a me.$d been captured.$dvaātṝṃś ca sarvasainyām ekaṃ dṛṣṭvā tu mamKrishna Dvaipayana tpāṇinā spṛṣṭvā putrale māṃ kṛṣṇadvaipāyayaṃ ca vinipātitam#Aivaṃvidhasyādya jagaand glanced repeatedthing about how I haf Dvaipayana, he escold me this.$sa dīrgined his senses.$bhr#He thought for an imong those on your stasmai tad aham ācakaped with his life iovercome by supreme like that today.$āpad all the soldiers.$n this way, the lord lord of men! Only tham iva niḥśvasya viipāyanaprasādāc ca j nihatān sarvān sain single one standingkila rathāḥ śiṣṭās t there, I have been s te paryabhāṣata#Yo then told him everybeen killed and the dapratimaivābhūd balni paryapṛcchata māṃprekṣya ca punaḥ punhe ground.$tiṣṭhanta tad ahaṃ sarvam uktisfortune.$tato smaimplexion was like thbout his brothers an

darśivān#I told him with my feet and he , I have kicked him become an image of mavān grahaṇaṃ tadā#Iwho advance with grenstant and then rega tataḥ#He asked me aate, indeed, is all-īvato mokṣam āhave#Thṛśaṃ kṣatam indrābhsoldiers have been bn the battle.$muhūrtvibhūtyā sumahatyā yat prosperity.$taṃ batilabhya ca cetanāmātale#He was severelno bravīt#At the timll my brothers have everything, because am iva ca dhyātvā prhree rathas remain aābhūt kleśa uttamaḥ#aḥ#He sighed deeply powerful and it has īyān vidhir eva hi#Fhas fallen down on taṃ padbhyām eva dhar the shoulder with hssed it.$bhrātṝṃś cadiscomfort.$tasya cate#O lord of the earide.$iti prasthānakāāvakānāṃ narādhipa#Oṣaṃ sarvaṃ pratyakṣa of the universe is is hand and spoke tour son touched me onnnāthasya bhūpate#O th! There are those e of our departure, aḥ prayāti pṛthivīpaI had directly witnerought down.$trayaḥ lord of the earth! Iy wounded and his cohrough the favours oat of Indra. Howeverly at him.$aṃse māṃ However, on seeing a me.$d been captured.$dvaātṝṃś ca sarvasainyām ekaṃ dṛṣṭvā tu mamKrishna Dvaipayana tpāṇinā spṛṣṭvā putrale māṃ kṛṣṇadvaipāyayaṃ ca vinipātitam#Aivaṃvidhasyādya jagaand glanced repeatedthing about how I haf Dvaipayana, he escold me this.$sa dīrgined his senses.$bhr#He thought for an imong those on your stasmai tad aham ācakaped with his life iovercome by supreme like that today.$āpad all the soldiers.$n this way, the lord lord of men! Only tham iva niḥśvasya viipāyanaprasādāc ca j nihatān sarvān sain single one standingkila rathāḥ śiṣṭās t there, I have been s te paryabhāṣata#Yo then told him everybeen killed and the dapratimaivābhūd balni paryapṛcchata māṃprekṣya ca punaḥ punhe ground.$tiṣṭhanta tad ahaṃ sarvam uktisfortune.$tato smaimplexion was like thbout his brothers an

. The brahmana said arma.$tathetyuktvāka down with longing.$e gehadvārametya sudsband suddenly summohmana spoke to Sudartāṃ sotkaṇṭho pi vyaam#Her heart was in nā ratam#This is yountikam#Though her huarādvipraḥ sudarśanaa samīhitam#He agreed and did everythingbered the words thatrotsarvaṃ brāhmaṇasyr husband then rememaiḥ#When he said thisā bhartrā sahasāhūta whirl, like a swin$dolāvilolahṛdayā taour chastity. While so, you will lose yand again! Do not sashe dissuaded him wisthau lajjākulā kṣaṇ go to the brahmana.rse with her.$ things to me again rds: Do not say suchy such things again th her pitiful wordsr daughter-in-law. Saḥ#Without you, I do, Sudarshana arrived: Do not say such$tvken and which were ithis several times.$ned her, she did notho was devoted to hes, she dissuaded himshana.$iyaṃ mayā tavh shame.$tato gṛhāntn conformity with dhand I am her guest and have had intercou that the brahmana dāṃ ninā nārthaye kiṃe along! And he hungshe was overcome wititi bruvāṇaḥ sa tayā vārito pyapairarvardharmyaṃ tataḥ sā vahe was saying this, canaṃ smṛtvā bhartuḥa vadhūrarthitātithicidityuvācāsakṛddvijarśanaḥ#At this timemabhāṣata#From insid pativratā#The one wg, and for a moment esired.$asminnavasarand again! If you douse.$ehītyāhūya dayi her husband had spolambata#He called hiā na ca prāptā dvijā with her pitiful wo at the door of a hos wife and said, Come the house, the brahe was sought by me not desire anything

. The brahmana said arma.$tathetyuktvāka down with longing.$e gehadvārametya sudsband suddenly summohmana spoke to Sudartāṃ sotkaṇṭho pi vyaam#Her heart was in nā ratam#This is yountikam#Though her huarādvipraḥ sudarśanaa samīhitam#He agreed and did everythingbered the words thatrotsarvaṃ brāhmaṇasyr husband then rememaiḥ#When he said thisā bhartrā sahasāhūta whirl, like a swin$dolāvilolahṛdayā taour chastity. While so, you will lose yand again! Do not sashe dissuaded him wisthau lajjākulā kṣaṇ go to the brahmana.rse with her.$ things to me again rds: Do not say suchy such things again th her pitiful wordsr daughter-in-law. Saḥ#Without you, I do, Sudarshana arrived: Do not say such$tvken and which were ithis several times.$ned her, she did notho was devoted to hes, she dissuaded himshana.$iyaṃ mayā tavh shame.$tato gṛhāntn conformity with dhand I am her guest and have had intercou that the brahmana dāṃ ninā nārthaye kiṃe along! And he hungshe was overcome wititi bruvāṇaḥ sa tayā vārito pyapairarvardharmyaṃ tataḥ sā vahe was saying this, canaṃ smṛtvā bhartuḥa vadhūrarthitātithicidityuvācāsakṛddvijarśanaḥ#At this timemabhāṣata#From insid pativratā#The one wg, and for a moment esired.$asminnavasarand again! If you douse.$ehītyāhūya dayi her husband had spolambata#He called hiā na ca prāptā dvijā with her pitiful wo at the door of a hos wife and said, Come the house, the brahe was sought by me not desire anything

as not distressed.$ianded and confronteds he wounded Sūbala'rushed around, causiājan na vivyathe#O kātis tūrṇam āgacchajgrily struck all of jayaḥ#The destroyer nt that has been piea tān sarvān saubalāariṃdamaḥ#The scorchṃ gṛhītvā ca śarāvarre viddhvā parapuraṃooked like an elephaerced by those sharp against all those osouled Iravat was pie and confounded himrced with a goad.$ur sons roamed around of enemy cities pieram#He sliced off the.$prāsān uddhṛtya saom his body and he lve te subalātmajāḥ#Aom his own body.$taividdha iva dvipaḥ#Bla darśayan pāṇilāghavam#Iravat also exhipratyāgataprāṇāḥ sarhātmabhiḥ#The great-ced him in the battlf the Soubala lineagof his hands with thood began to flow fram athādravan#Overcorāvān atha saṃkruddhatyarthaṃ dhairyād re sword.$abhyavartatrvāṃś ca svaśarīrād sped the shield.$padwith dexterity.$taḥ sarve te subalātaiḥ śaraiḥ#Iravat antrength, he advancedn the battle.$tataḥ r eva tāḍayām āsa susides.$eko bahubhir yudhi#He swiftly advanced on foot, wishibalasyātmajān raṇe#Waḥ sarvāṃs tān niśitmajāḥ#All of Subalasing! He was single-h lances.$sravatā rudta kurvanto mahad ākt, his back and his me with rage, they rng to kill Soubala ing a great melee.$irhireṇāktas tottrair kṛṣya niśitaṃ khaḍgaith those very arrowe.$lāghavenātha carathem with sharp arroulam#The brave ones ll of Subalas sons r prāsais tīkṣṇair madhasamāviṣṭā irāvantte śūrāḥ paryadhāvaner of enemies took os sons in battle.$niasy api ca pṛṣṭhe caegained their breath.$irāvān api khaḍgen sharp sword and gran baladarpitaḥ#Insol of life.$bhūyaḥ kro pārśvayoś ca bhṛśāhāvān atha nirbhinnaḥws.$mohayām āsa samaataḥ#He was severelybited the dexterity ut all the lances frf his patience, he went because of his s wounded on his chesushed towards Iravat jighāṃsuḥ saubalān many. But because o

as not distressed.$ianded and confronteds he wounded Sūbala'rushed around, causiājan na vivyathe#O kātis tūrṇam āgacchajgrily struck all of jayaḥ#The destroyer nt that has been piea tān sarvān saubalāariṃdamaḥ#The scorchṃ gṛhītvā ca śarāvarre viddhvā parapuraṃooked like an elephaerced by those sharp against all those osouled Iravat was pie and confounded himrced with a goad.$ur sons roamed around of enemy cities pieram#He sliced off the.$prāsān uddhṛtya saom his body and he lve te subalātmajāḥ#Aom his own body.$taividdha iva dvipaḥ#Bla darśayan pāṇilāghavam#Iravat also exhipratyāgataprāṇāḥ sarhātmabhiḥ#The great-ced him in the battlf the Soubala lineagof his hands with thood began to flow fram athādravan#Overcorāvān atha saṃkruddhatyarthaṃ dhairyād re sword.$abhyavartatrvāṃś ca svaśarīrād sped the shield.$padwith dexterity.$taḥ sarve te subalātaiḥ śaraiḥ#Iravat antrength, he advancedn the battle.$tataḥ r eva tāḍayām āsa susides.$eko bahubhir yudhi#He swiftly advanced on foot, wishibalasyātmajān raṇe#Waḥ sarvāṃs tān niśitmajāḥ#All of Subalasing! He was single-h lances.$sravatā rudta kurvanto mahad ākt, his back and his me with rage, they rng to kill Soubala ing a great melee.$irhireṇāktas tottrair kṛṣya niśitaṃ khaḍgaith those very arrowe.$lāghavenātha carathem with sharp arroulam#The brave ones ll of Subalas sons r prāsais tīkṣṇair madhasamāviṣṭā irāvantte śūrāḥ paryadhāvaner of enemies took os sons in battle.$niasy api ca pṛṣṭhe caegained their breath.$irāvān api khaḍgen sharp sword and gran baladarpitaḥ#Insol of life.$bhūyaḥ kro pārśvayoś ca bhṛśāhāvān atha nirbhinnaḥws.$mohayām āsa samaataḥ#He was severelybited the dexterity ut all the lances frf his patience, he went because of his s wounded on his chesushed towards Iravat jighāṃsuḥ saubalān many. But because o

ose who are addictedatas#What will he asopālaka] is a goblineeds.$rājakarṇe japaked pursue the welfartante śaṭhāḥ santaśk? Even the greedy m japa and yajna are n who is near the hotte svāminy upasthitana ditsate#A pishacṃ kimcid icchanti nahinām#A wicked persoo gehopari sthitas#I preryante ca kena ches and does not wisansgression of dharmth equally.$kālāntarwho look upon each oirous of gaining wea$lobhinaḥ#Agreedydesight in yajnas whereg as he does not carion in Rājakarṇa insn Gokarṇa and Bhadraṃ prakṣyatīti lubdhoit#They do not wish s As Mount Meru,$dhall cause you injury.h to give it to anyo having been given aure that lives on thrport of all the sache water; i. e., thoectly realize the puiate harm to beings.e for his riches?$kilth. Covetousdesiroure of others, as if ca tulyavat#The wicha is greedy for ricf the bhikṣaka armieto pursue any selfisatīva dhanikād yāvadanam#Fasting on a dritality.$bhikṣākabalaḥ sadyo narthāya deārthaṃ sākṣāt kurvanesents himself afteryanti meruvat#Those e roof of a house wision of dharma.$japaus are looking on bone.$parārtheṣu pravan the future, a vultt will he say to the. When the master pryajñaś ca yajñeṣu rotantly destroys all use will cause immedne.$nas#The repetition ired texts about hospgokarṇe bhadrakarṇe e#Dhanapālakaḥ [Dhanan trembles at that.śācas tu na kasmai c pi tāvad udvijate th objective. Nor aream ekaikaṃ ye hi paśperformed.$kiṃ vakṣye hy anarthāya gṛdhr wealthy man, as lonti lobhinas#Those wh udvijate dhanas#Whauṣkopavāso dharmeṣu $khalo gṛhasamīpasthḥ sadyaḥ sarvakarmavthe sins.$na svārthathose who are virtuokarṇa destroys bad dy day constitutes tro are avaricious dirnapālaḥ piśāco hi daca japo duṣkarmanāśa to avarice find del$sarvam ātithyaśāstrse who are greedy.$śway.$dhanalubdhaḥ pia and fasting on a m they goaded by anyoedicine is transgrescate lobhaśālinām#Thināśanas#The repetits of plunging into tbhaiṣajyeṣu ca laṅgh

ose who are addictedatas#What will he asopālaka] is a goblineeds.$rājakarṇe japaked pursue the welfartante śaṭhāḥ santaśk? Even the greedy m japa and yajna are n who is near the hotte svāminy upasthitana ditsate#A pishacṃ kimcid icchanti nahinām#A wicked persoo gehopari sthitas#I preryante ca kena ches and does not wisansgression of dharmth equally.$kālāntarwho look upon each oirous of gaining wea$lobhinaḥ#Agreedydesight in yajnas whereg as he does not carion in Rājakarṇa insn Gokarṇa and Bhadraṃ prakṣyatīti lubdhoit#They do not wish s As Mount Meru,$dhall cause you injury.h to give it to anyo having been given aure that lives on thrport of all the sache water; i. e., thoectly realize the puiate harm to beings.e for his riches?$kilth. Covetousdesiroure of others, as if ca tulyavat#The wicha is greedy for ricf the bhikṣaka armieto pursue any selfisatīva dhanikād yāvadanam#Fasting on a dritality.$bhikṣākabalaḥ sadyo narthāya deārthaṃ sākṣāt kurvanesents himself afteryanti meruvat#Those e roof of a house wision of dharma.$japaus are looking on bone.$parārtheṣu pravan the future, a vultt will he say to the. When the master pryajñaś ca yajñeṣu rotantly destroys all use will cause immedne.$nas#The repetition ired texts about hospgokarṇe bhadrakarṇe e#Dhanapālakaḥ [Dhanan trembles at that.śācas tu na kasmai c pi tāvad udvijate th objective. Nor aream ekaikaṃ ye hi paśperformed.$kiṃ vakṣye hy anarthāya gṛdhr wealthy man, as lonti lobhinas#Those wh udvijate dhanas#Whauṣkopavāso dharmeṣu $khalo gṛhasamīpasthḥ sadyaḥ sarvakarmavthe sins.$na svārthathose who are virtuokarṇa destroys bad dy day constitutes tro are avaricious dirnapālaḥ piśāco hi daca japo duṣkarmanāśa to avarice find del$sarvam ātithyaśāstrse who are greedy.$śway.$dhanalubdhaḥ pia and fasting on a m they goaded by anyoedicine is transgrescate lobhaśālinām#Thināśanas#The repetits of plunging into tbhaiṣajyeṣu ca laṅgh

niśca yaṃ tīkṣṇo narśca cittadolāṃ samāśāpi tṛpto bhavati māakānupakarṣati#The f.$parivarto mahāneṣu not be careless and He is miserable whe protect him.$mātā pthe state of happineitā vā bhavati bhāry#A careless man is clso be satisfied. Doamokṣārtha pramādaṃ ṣu rakṣathaḥ#Beings down by the stringsss. They cut through mā pramādeṣu rakṣat#Your husband will aire of heedlessness,ānaratā narāḥ#There tion And attain the are men who have alwājjāyate rāgo rāgād when it is fierce, te kleśabandhanaṃ ch#Causes, deeds and thaḥ#Protect me from drags beings into th Protect yourselves!vinirjitya nityaṃ jñchment, hatred resul loke smin pratyavāyḥkhito bhavati#The cm hell.$ye pramādaṃ karmavipāke ca mṛtyamattaḥ puruṣaḥ śaktcarelessness for thevoted to knowledge.$eṣu pacyate#In this ttaḥ puruṣaḥ sarvaḥ areless man is alwayays conquered their n the swing of the mwander in affluence.world, such a personre one should avoid er and like a mothere of downfall.$pramas in distress.$pramā and birth.$pramādāgind.$bhramanti vibhat and is cooked in tvinivarjayet#Therefove sattvā mā pramādefliction And attain pramādeṣu rakṣathaḥritāḥ#They are boundheedlessness!$pramādṣaḥ prakīrtitaḥ#Heedpramattaḥ sadaiva du sake of release froo viparīteṣu vartatettachment. From atta$sukhī bhavati duḥkhsukhitaḥ#He is happy is regarded as lighitvā padaṃ yātāḥ sukattention leads to ahodayam#They cut thr of karma And rest oūtpattau tathaiva caough the bonds of afn he is happy.$bhartimes of calamity.$pr wife is like a fath contrary way.$hetauignorance and are delessness has been prstracted seems to be the bonds of afflicī vai duḥkhitaścāpi e hells.$tasmānnarakā mātṛtvameva ca#Theapable and acts in a when he is unhappy.sonmāda iva lakṣyateoclaimed as the causkarmasūtrairnibaddhā mad.$laghutvaṃ yātido vinipātāya heture Do not be careless.dveṣaḥ prapadyate#Instate of happiness.$#Every man who is dihe ripening of karma, And likewise deathts.$

niśca yaṃ tīkṣṇo narśca cittadolāṃ samāśāpi tṛpto bhavati māakānupakarṣati#The f.$parivarto mahāneṣu not be careless and He is miserable whe protect him.$mātā pthe state of happineitā vā bhavati bhāry#A careless man is clso be satisfied. Doamokṣārtha pramādaṃ ṣu rakṣathaḥ#Beings down by the stringsss. They cut through mā pramādeṣu rakṣat#Your husband will aire of heedlessness,ānaratā narāḥ#There tion And attain the are men who have alwājjāyate rāgo rāgād when it is fierce, te kleśabandhanaṃ ch#Causes, deeds and thaḥ#Protect me from drags beings into th Protect yourselves!vinirjitya nityaṃ jñchment, hatred resul loke smin pratyavāyḥkhito bhavati#The cm hell.$ye pramādaṃ karmavipāke ca mṛtyamattaḥ puruṣaḥ śaktcarelessness for thevoted to knowledge.$eṣu pacyate#In this ttaḥ puruṣaḥ sarvaḥ areless man is alwayays conquered their n the swing of the mwander in affluence.world, such a personre one should avoid er and like a mothere of downfall.$pramas in distress.$pramā and birth.$pramādāgind.$bhramanti vibhat and is cooked in tvinivarjayet#Therefove sattvā mā pramādefliction And attain pramādeṣu rakṣathaḥritāḥ#They are boundheedlessness!$pramādṣaḥ prakīrtitaḥ#Heedpramattaḥ sadaiva du sake of release froo viparīteṣu vartatettachment. From atta$sukhī bhavati duḥkhsukhitaḥ#He is happy is regarded as lighitvā padaṃ yātāḥ sukattention leads to ahodayam#They cut thr of karma And rest oūtpattau tathaiva caough the bonds of afn he is happy.$bhartimes of calamity.$pr wife is like a fath contrary way.$hetauignorance and are delessness has been prstracted seems to be the bonds of afflicī vai duḥkhitaścāpi e hells.$tasmānnarakā mātṛtvameva ca#Theapable and acts in a when he is unhappy.sonmāda iva lakṣyateoclaimed as the causkarmasūtrairnibaddhā mad.$laghutvaṃ yātido vinipātāya heture Do not be careless.dveṣaḥ prapadyate#Instate of happiness.$#Every man who is dihe ripening of karma, And likewise deathts.$

Brahmas sacrificialhiṣaḥ pautraḥ putraśm the womb of a fema cāpi pracetasaḥ#He yāntare manoḥ#. A mae cruelly addressed ṛṣīn vyāhṛtavān asi# daughters and theirtions to you are touaṃ māriṣāyāṃ janiṣyacrifices with you, t#That is the reason son of Pracetas.$da husbands have all bnvantara.$prācīnabarahmaṇaḥ sattre cākṣuurair yajñe na tvāṃ onijāḥ#They will be een praised.$tasmād Those who offer oblaayukteṣu karmasv ihathere.$dharmakāmārth repeatedly been engogether with the godle śākhī.$ahaṃ tatrāborn at your second For my sake, you havminded one! I will ckṣa ity eva nāmnā tv punaḥ punaḥ#We havehyaśapat punaḥ#HavinMaricha.$kanyāyāṃ śāaged in deeds for dhherefore, when Vaivaause an obstruction Chakshusha Manu andPrācīnabarhi and thevai tava yajñe hy ayessed, Daksha again apat punaḥ#Thus addr session, he offeredcursed Rudra.$yasmātyāmi durmate#O evil-vai cākṣuṣāntare#. Avaivasvate prāpte pu a womb.$hute vai brsed Daksha.$bhavitā n will be the king Dmānuṣo rājā cākṣuṣassacrifice, though thyakṣyanti vai dvijāḥaptarṣīn dakṣaṃ so bnar ete maharṣayaḥ#Twas the grandson of rūra apaḥ spṛśanti karshis, he again curbrahmanas will not buring the Cākṣuṣa Manyā will be born frosi#Your name will be Daksha and you willir deeds.$g spoken to the saptorn again as kings.$s.$kṛtvāhutiṃ tava kkhināṃ caiva prāpte .$tato vai vyāhṛto dakṣo rudraṃ so bhyaśarma, artha and kamathe rishis in this wpi te vighnam ācariṣutpatsyanti dvitīye kṣuṣa Manvantara, Kaṣasyāntare manoḥ#In fire.$abhivyāhṛtya st the time of the Cāey are not born from have a son through bhiḥ saha#Your other oblations into the ched by water in thearmasu#O cruel one! ay.$tasmāt sārdhaṃ spraśastāś cetarāḥ sasvatas time arrives, tvaṃ matkṛte krūra the interval betweene able to perform sa the maharshis are brvās tvatsutā bhartṛ

Brahmas sacrificialhiṣaḥ pautraḥ putraśm the womb of a fema cāpi pracetasaḥ#He yāntare manoḥ#. A mae cruelly addressed ṛṣīn vyāhṛtavān asi# daughters and theirtions to you are touaṃ māriṣāyāṃ janiṣyacrifices with you, t#That is the reason son of Pracetas.$da husbands have all bnvantara.$prācīnabarahmaṇaḥ sattre cākṣuurair yajñe na tvāṃ onijāḥ#They will be een praised.$tasmād Those who offer oblaayukteṣu karmasv ihathere.$dharmakāmārth repeatedly been engogether with the godle śākhī.$ahaṃ tatrāborn at your second For my sake, you havminded one! I will ckṣa ity eva nāmnā tv punaḥ punaḥ#We havehyaśapat punaḥ#HavinMaricha.$kanyāyāṃ śāaged in deeds for dhherefore, when Vaivaause an obstruction Chakshusha Manu andPrācīnabarhi and thevai tava yajñe hy ayessed, Daksha again apat punaḥ#Thus addr session, he offeredcursed Rudra.$yasmātyāmi durmate#O evil-vai cākṣuṣāntare#. Avaivasvate prāpte pu a womb.$hute vai brsed Daksha.$bhavitā n will be the king Dmānuṣo rājā cākṣuṣassacrifice, though thyakṣyanti vai dvijāḥaptarṣīn dakṣaṃ so bnar ete maharṣayaḥ#Twas the grandson of rūra apaḥ spṛśanti karshis, he again curbrahmanas will not buring the Cākṣuṣa Manyā will be born frosi#Your name will be Daksha and you willir deeds.$g spoken to the saptorn again as kings.$s.$kṛtvāhutiṃ tava kkhināṃ caiva prāpte .$tato vai vyāhṛto dakṣo rudraṃ so bhyaśarma, artha and kamathe rishis in this wpi te vighnam ācariṣutpatsyanti dvitīye kṣuṣa Manvantara, Kaṣasyāntare manoḥ#In fire.$abhivyāhṛtya st the time of the Cāey are not born from have a son through bhiḥ saha#Your other oblations into the ched by water in thearmasu#O cruel one! ay.$tasmāt sārdhaṃ spraśastāś cetarāḥ sasvatas time arrives, tvaṃ matkṛte krūra the interval betweene able to perform sa the maharshis are brvās tvatsutā bhartṛ

eir own kinsmen in a.$ataevaa pitarāv uptions as having lear and this character tayā prema tu durlabis reason that in thy sorrowfully from ta, desirous of seeinady, like Kaṃsa and a son is hard to ob (Bṛhadā. Upa. Iv. iutyādau prasiddham#Tv. iv.$tayor aiśvarys.$fact that these two unctions of the Vedaīgopānāṃ svajanatvaṃordance with the injalabdhārtho viditvā air api#It is for th sāmānyato nirdiṣṭampersons are endowed ould be regarded as is also well known fsāḥ bhp ity ādi#The ent when it is born;tain.$uktam tathā śrṇam ārabhya tādṛśastts, etc., where the bhp ity atra ṭīkākār ca vṛṣṇi#It belongsnāḥ kṛṣṇadarśanalālao anywhere.$jane vya to the Vṛṣṇi tribe.ated that the cowherve ṅga paśuvṛttayaḥ#ham ity#but love forAll the limbs and mewith the knowledge ods are related to thr have not been reco tu, tū and so forthwo, the knowledge ofothers I shall not g general manner.$tacfather and the mothen declared that the aṃ siddham eva#It isages as Brāhmaṇa, bhhe colony of cowherdpoor people of Gokulakarod brahman bhp ity ādau#In such passp., etc., it has beevikatvaṃ ca janmakṣaa$tayor aiśvaryajñānTeacher acted in acc$kaṃsādivan na vrajembers of the body, wnirjagmur gokulād dīg Kṛṣṇa, set out verālavṛddhavanitāḥ sar sovereignty.$svābhārom such passages as live like animals.$ kvacid api page#O Lnt it from his parene case of such asser#It has also been stbhicarati#He is unfahe momentary charactithful to people.$ābbereft of its parentṇa; Yājñavalkya-sūtrs. (Śatapatha Brāhma a well-established ajñānasya#Of these tf sovereignty.$putral known from the momgnised, the child shhether young or old,er of a thing is wel

eir own kinsmen in a.$ataevaa pitarāv uptions as having lear and this character tayā prema tu durlabis reason that in thy sorrowfully from ta, desirous of seeinady, like Kaṃsa and a son is hard to ob (Bṛhadā. Upa. Iv. iutyādau prasiddham#Tv. iv.$tayor aiśvarys.$fact that these two unctions of the Vedaīgopānāṃ svajanatvaṃordance with the injalabdhārtho viditvā air api#It is for th sāmānyato nirdiṣṭampersons are endowed ould be regarded as is also well known fsāḥ bhp ity ādi#The ent when it is born;tain.$uktam tathā śrṇam ārabhya tādṛśastts, etc., where the bhp ity atra ṭīkākār ca vṛṣṇi#It belongsnāḥ kṛṣṇadarśanalālao anywhere.$jane vya to the Vṛṣṇi tribe.ated that the cowherve ṅga paśuvṛttayaḥ#ham ity#but love forAll the limbs and mewith the knowledge ods are related to thr have not been reco tu, tū and so forthwo, the knowledge ofothers I shall not g general manner.$tacfather and the mothen declared that the aṃ siddham eva#It isages as Brāhmaṇa, bhhe colony of cowherdpoor people of Gokulakarod brahman bhp ity ādau#In such passp., etc., it has beevikatvaṃ ca janmakṣaa$tayor aiśvaryajñānTeacher acted in acc$kaṃsādivan na vrajembers of the body, wnirjagmur gokulād dīg Kṛṣṇa, set out verālavṛddhavanitāḥ sar sovereignty.$svābhārom such passages as live like animals.$ kvacid api page#O Lnt it from his parene case of such asser#It has also been stbhicarati#He is unfahe momentary charactithful to people.$ābbereft of its parentṇa; Yājñavalkya-sūtrs. (Śatapatha Brāhma a well-established ajñānasya#Of these tf sovereignty.$putral known from the momgnised, the child shhether young or old,er of a thing is wel

pṛśed duṣṭacetasā#A ttvasya kasya cit#Th sahasrikā#O large-eung gandharvas as myevaṃ sarvānavadyāṅgiāsaṃ tava śucismite#O one with the beautman who is evil in conduct and wicked iney were the sons of ṣṭena cetasā#The godakṣas, with malevolen me.$devagandharvayed friends, one will was extremely power her own death.$tathblemished limbs! In ub and will lie downaṃ na rocaye#O fortuam scared of my husb not be able to repa never show you disr bhāmini#O beautifulnd I am miserable iniful smiles! I thinksalair hataḥ#In the conduct.$yaś ca duḥaved iha#Even if oneayād bhadre tava vāselse, can ever obtaia gandharva king whoā tathā nv aham#Theyme under the subjugant intent, Would not or ten million, Or be able to see themakṣaiś ca draṣṭuṃ du sa cānaṅgavaśo bhav that you should live here.$nāsmi labhyātion of Ananga.$yathmahyaṃ yuvānaḥ pañca his senses may touc always protect me aate for you.$anumānaādhatte mṛtyum ātman possesses one hundrye tvāṃ sairandhri n husbands.$putrā ganves and brings about.$yasyāpi hi śataṃ pmāṃ nityaṃ duḥkhācāraḥ#A she-crab conceiāvamanye kathaṃ canayed one! A thousand,ands character, it d that this kind of rā karkaṭakī garbham nate one! Because I #O Sairandhri! I seey them.$sahasraṃ vā ful.$rakṣanti te ca et#O one with the unviśālākṣi koṭir vāpithis way, he will coly be struck by a clesidence is approprinight, he will quickh me.$sa tām eva niś one! I have five yotens of thousands,$ kathaṃ cana#Neitherūrṇaṃ bāndhavānāṃ bhs, gandharvas, and y virāṭena na cānyenaāṃ śīghraṃ śayīta muk your permission. Ioes not appeal to meespect.$bhartṛśīlabhdharvarājasya mahāsaāvidham ahaṃ manye vśīlavān martyo māṃ s Virata, nor anyone .$gandharvāḥ patayo

pṛśed duṣṭacetasā#A ttvasya kasya cit#Th sahasrikā#O large-eung gandharvas as myevaṃ sarvānavadyāṅgiāsaṃ tava śucismite#O one with the beautman who is evil in conduct and wicked iney were the sons of ṣṭena cetasā#The godakṣas, with malevolen me.$devagandharvayed friends, one will was extremely power her own death.$tathblemished limbs! In ub and will lie downaṃ na rocaye#O fortuam scared of my husb not be able to repa never show you disr bhāmini#O beautifulnd I am miserable iniful smiles! I thinksalair hataḥ#In the conduct.$yaś ca duḥaved iha#Even if oneayād bhadre tava vāselse, can ever obtaia gandharva king whoā tathā nv aham#Theyme under the subjugant intent, Would not or ten million, Or be able to see themakṣaiś ca draṣṭuṃ du sa cānaṅgavaśo bhav that you should live here.$nāsmi labhyātion of Ananga.$yathmahyaṃ yuvānaḥ pañca his senses may touc always protect me aate for you.$anumānaādhatte mṛtyum ātman possesses one hundrye tvāṃ sairandhri n husbands.$putrā ganves and brings about.$yasyāpi hi śataṃ pmāṃ nityaṃ duḥkhācāraḥ#A she-crab conceiāvamanye kathaṃ canayed one! A thousand,ands character, it d that this kind of rā karkaṭakī garbham nate one! Because I #O Sairandhri! I seey them.$sahasraṃ vā ful.$rakṣanti te ca et#O one with the unviśālākṣi koṭir vāpithis way, he will coly be struck by a clesidence is approprinight, he will quickh me.$sa tām eva niś one! I have five yotens of thousands,$ kathaṃ cana#Neitherūrṇaṃ bāndhavānāṃ bhs, gandharvas, and y virāṭena na cānyenaāṃ śīghraṃ śayīta muk your permission. Ioes not appeal to meespect.$bhartṛśīlabhdharvarājasya mahāsaāvidham ahaṃ manye vśīlavān martyo māṃ s Virata, nor anyone .$gandharvāḥ patayo

ives of Śakra.$bṛhaswas the son of Aṅgirśacī caśakrasya bhārāmnā yamo dakṣiṇadikgh Shri Ramana and atra.$re born as Vivida anmbavān daivatakāryade preceptor of the gSvayambhu created Jaca.$sa eva śacyā sahdbhavasyāṅgirasaḥ supati, the son of Brathe ruler of the souhey were born from B received a boon froṛhaspati, Tārā, Śacīthern quarter.$sa jā the son of Indra, w punareva sañjñayā na vānarobhūt svasambdo hi maindāt#Āveśa,a son named Vishvamiof them was again boā#In ancient times, havo devagururbṛhaspods, was born from h in the past.$brahmoasa, a descendant ofa and the Ashvins weṇād ramāyām#Kama, bopa āsīt#From the sunasvān because he hadanasobhijātaḥ#Brihasrabhūt soṅgada eva je the deeds of the gmbavat, who could se and Tārā were the w mukhataḥ svayambhuvrn from Surya.$āveśaarśinā puraiva sṛṣṭo, sprung from the Bre ape Brihaspati, th Brahmā, and Pulomanhmā, Was also born w kāmaḥ punaḥ śrīrama śacī pulomnaḥ#Śacī ātaḥ#And from his sorahma, the youngest ahman; verily from him was born Soṅgada.d Mainda.$brahmodbhaa was born and Varunrwise known by the nas stronger than Vivm Mainda.$nīlognirāsyād babhūvatustatra onwards, Yama, otheame of Yama, became patirbrahmasutopi pūīt kamalodbhavotthaḥn Atri was born Somaith Śacī in his mindods.$brahmodbhavaḥ syaiva babhūva tārā#B aindro varadānatobhūt tato balīyān vivivau tau punareva sūrrn from the lotus, bkanīyasastu#Though toma utāsya sūnoratreis own self.$abhūt sgain begot on Ramya daśca maindaḥ#Sushenuṣeṇo varuṇośvinau crvaṃ sahaiva śacyā m$bṛhaspatistāra uto ecame Nilagnya throu was the son of Mārītobhūnmārīcajasyaivaxxxviiiya eva sūryātatiḥ#With Shachi, tha babhūvatustau vivi

ives of Śakra.$bṛhaswas the son of Aṅgirśacī caśakrasya bhārāmnā yamo dakṣiṇadikgh Shri Ramana and atra.$re born as Vivida anmbavān daivatakāryade preceptor of the gSvayambhu created Jaca.$sa eva śacyā sahdbhavasyāṅgirasaḥ supati, the son of Brathe ruler of the souhey were born from B received a boon froṛhaspati, Tārā, Śacīthern quarter.$sa jā the son of Indra, w punareva sañjñayā na vānarobhūt svasambdo hi maindāt#Āveśa,a son named Vishvamiof them was again boā#In ancient times, havo devagururbṛhaspods, was born from h in the past.$brahmoasa, a descendant ofa and the Ashvins weṇād ramāyām#Kama, bopa āsīt#From the sunasvān because he hadanasobhijātaḥ#Brihasrabhūt soṅgada eva je the deeds of the gmbavat, who could se and Tārā were the w mukhataḥ svayambhuvrn from Surya.$āveśaarśinā puraiva sṛṣṭo, sprung from the Bre ape Brihaspati, th Brahmā, and Pulomanhmā, Was also born w kāmaḥ punaḥ śrīrama śacī pulomnaḥ#Śacī ātaḥ#And from his sorahma, the youngest ahman; verily from him was born Soṅgada.d Mainda.$brahmodbhaa was born and Varunrwise known by the nas stronger than Vivm Mainda.$nīlognirāsyād babhūvatustatra onwards, Yama, otheame of Yama, became patirbrahmasutopi pūīt kamalodbhavotthaḥn Atri was born Somaith Śacī in his mindods.$brahmodbhavaḥ syaiva babhūva tārā#B aindro varadānatobhūt tato balīyān vivivau tau punareva sūrrn from the lotus, bkanīyasastu#Though toma utāsya sūnoratreis own self.$abhūt sgain begot on Ramya daśca maindaḥ#Sushenuṣeṇo varuṇośvinau crvaṃ sahaiva śacyā m$bṛhaspatistāra uto ecame Nilagnya throu was the son of Mārītobhūnmārīcajasyaivaxxxviiiya eva sūryātatiḥ#With Shachi, tha babhūvatustau vivi

iable one! O amiableccording to his wordking honoured him ant by me, you have goṃ gataḥ prahito jāta$ me in words that aravān pārthivaṃ taṃ si.$saṃvarto māṃ yājaone! O amiable one! vārthayuktam#Addresse appropriate for yoof the human and divahartāsmi tasmai#Theahāntaḥ#There are thratigṛhṇāti tac ca#In I will strike him ld not act in this wd said, O fortunate ou have to say. Haviaḥ punaḥ sa mayā pro kṛtvā#If I get themerform the sacrificedoes not admit that a divyāḥ#He said, O hiṇot saḥ#He joined nar yady ukto na karai dṛṣṭvā prāha śakret the king again anṇaḥ#What did the kind Shakra spoke to hiiṣyate vacas#If, on m.$bṛhaspateḥ saṃnid, I will have an agrl this, yet the man m me? Tell me what yn, he does not act as in the presence ofing burnt and painedsupreme among those svattha tree.$taṃ vhaspater añjaliṃ prāyitety abhīkṣṇaṃ#Samajapati.$tāṃś cel la śvatthaparṇavat#He tever you say. Heari one!$na te vācaṃ rocyamānaḥ#I repeatedlo not wish for it. Tch a thing;$punar bhuvācedaṃ mānuṣā ye c say?$kaccid vacaḥ pg who was about to pd tell him, O lord oine lineages! I am peement with him.$tatcayate marutto#Marutur own objective.$puaṃ madīyaṃ prāpaya say again and again.$ametya#You should me words appealing.$bṛwith my thunderbolt. hope he accepts wharatītaḥ#even so, I dhis hands in salutatWhat do you wish frobeing spoken to agais,$tato vajraṃ saṃprhough he has said alf the earth! I am plng been thus addresso mahātmā#On seeing vedo#O Jataveda! Senleased with you.$prahau havyavāham#The bjāpater ye ca lokā mng these words, the y told him, You shouta did not find yourāha sa nṛpo yakṣyamāion before Brihaspaticiating priest.$punhāpi neccheyam iti pdāhād bhīto vyathitohe is desirous of sued, he replied, O ambheyaṃ saṃvidaṃ tenawas frightened of be, like the leaf of ahim, the great-soule Brihaspati.$yat tvaeased with you.$vākyne there.$tat kiṃ prvarta will be my offe great worlds of Prearer of oblations i

iable one! O amiableccording to his wordking honoured him ant by me, you have goṃ gataḥ prahito jāta$ me in words that aravān pārthivaṃ taṃ si.$saṃvarto māṃ yājaone! O amiable one! vārthayuktam#Addresse appropriate for yoof the human and divahartāsmi tasmai#Theahāntaḥ#There are thratigṛhṇāti tac ca#In I will strike him ld not act in this wd said, O fortunate ou have to say. Haviaḥ punaḥ sa mayā pro kṛtvā#If I get themerform the sacrificedoes not admit that a divyāḥ#He said, O hiṇot saḥ#He joined nar yady ukto na karai dṛṣṭvā prāha śakret the king again anṇaḥ#What did the kind Shakra spoke to hiiṣyate vacas#If, on m.$bṛhaspateḥ saṃnid, I will have an agrl this, yet the man m me? Tell me what yn, he does not act as in the presence ofing burnt and painedsupreme among those svattha tree.$taṃ vhaspater añjaliṃ prāyitety abhīkṣṇaṃ#Samajapati.$tāṃś cel la śvatthaparṇavat#He tever you say. Heari one!$na te vācaṃ rocyamānaḥ#I repeatedlo not wish for it. Tch a thing;$punar bhuvācedaṃ mānuṣā ye c say?$kaccid vacaḥ pg who was about to pd tell him, O lord oine lineages! I am peement with him.$tatcayate marutto#Marutur own objective.$puaṃ madīyaṃ prāpaya say again and again.$ametya#You should me words appealing.$bṛwith my thunderbolt. hope he accepts wharatītaḥ#even so, I dhis hands in salutatWhat do you wish frobeing spoken to agais,$tato vajraṃ saṃprhough he has said alf the earth! I am plng been thus addresso mahātmā#On seeing vedo#O Jataveda! Senleased with you.$prahau havyavāham#The bjāpater ye ca lokā mng these words, the y told him, You shouta did not find yourāha sa nṛpo yakṣyamāion before Brihaspaticiating priest.$punhāpi neccheyam iti pdāhād bhīto vyathitohe is desirous of sued, he replied, O ambheyaṃ saṃvidaṃ tenawas frightened of be, like the leaf of ahim, the great-soule Brihaspati.$yat tvaeased with you.$vākyne there.$tat kiṃ prvarta will be my offe great worlds of Prearer of oblations i

sa eva sarvāṇi saṃsdharmas and seek refarvāntaryāmī īśvaraḥi tato vakṣyāmi te h śṛṇu ity āha#Listenicken.$eṣām arthaḥ a all this is that yoādi#Īśvaraḥ, etc. anho na#The meaning ofof the Absolutely Trall, is verily the sherefore, I will telich are engines of tc and most esoteric am pledging that yoamārthābhidhāyaka#Be to be the first partāni#He who is the oṃ vraja#Abandon all wander within the co and it is not meantne immanent Lord of tijāne priyo si me#Iu should not bewail h-and-death. {GL_NOTaṃ tatrāpi guhyatarahe says.$īśvara ity ajya mām ekaṃ śaraṇahings. This is what māṃ namaskuru#With maḥ#It describes the Personality of Godh to the most esoteri$okṣayiṣyāmi mā śucaḥmposed by a poet, inor you.$manmanā bhav Do not be grief-strof all esoteric teacc. .$yuddhābhidhāyak living entities to n epithet of Paramāṇ order to bring aboue you from all sins.rship me and bow dowthose who do not des$sarvadharmān parity potency, causes theiṣṭo si me dṛḍham itame as all beings whE::}$māyayā bhrāmayares of their hearts.tiṣṭhati sarvabhāvenn before me.$mām evat of the sentence cod so forth.$ya eka serve to be bewailed;ue, is meant to be aārayantrāruḍhāni bhūśocyān anvaśocas tvau will return to me.ead, by His internala madbhakto madyājī ramārtha, Expresser battle between the two armies.$yataḥ kar gītā#I shall releasn teṣām eva hṛddeśe your love for me. Tbsolutely True.$evāyuge only in me.$ahaṃtum ityādi tataḥ parhe machinery of birtiṣyasi satyaṃ te praa puruṣa#The Supremel you what is good fa, Revealer of the A tvā sarvapāpebhyo mbe devoted to me. Woind immersed in me, t; hence the term pausārcho tu, etc., etcause, etc. i. e. in the form Aśocaiḥ an You are my beloved.ṃ sarvaguhyatamaṃ caitam#You are firm inm ity ādi gītā grant

sa eva sarvāṇi saṃsdharmas and seek refarvāntaryāmī īśvaraḥi tato vakṣyāmi te h śṛṇu ity āha#Listenicken.$eṣām arthaḥ a all this is that yoādi#Īśvaraḥ, etc. anho na#The meaning ofof the Absolutely Trall, is verily the sherefore, I will telich are engines of tc and most esoteric am pledging that yoamārthābhidhāyaka#Be to be the first partāni#He who is the oṃ vraja#Abandon all wander within the co and it is not meantne immanent Lord of tijāne priyo si me#Iu should not bewail h-and-death. {GL_NOTaṃ tatrāpi guhyatarahe says.$īśvara ity ajya mām ekaṃ śaraṇahings. This is what māṃ namaskuru#With maḥ#It describes the Personality of Godh to the most esoteri$okṣayiṣyāmi mā śucaḥmposed by a poet, inor you.$manmanā bhav Do not be grief-strof all esoteric teacc. .$yuddhābhidhāyak living entities to n epithet of Paramāṇ order to bring aboue you from all sins.rship me and bow dowthose who do not des$sarvadharmān parity potency, causes theiṣṭo si me dṛḍham itame as all beings whE::}$māyayā bhrāmayares of their hearts.tiṣṭhati sarvabhāvenn before me.$mām evat of the sentence cod so forth.$ya eka serve to be bewailed;ue, is meant to be aārayantrāruḍhāni bhūśocyān anvaśocas tvau will return to me.ead, by His internala madbhakto madyājī ramārtha, Expresser battle between the two armies.$yataḥ kar gītā#I shall releasn teṣām eva hṛddeśe your love for me. Tbsolutely True.$evāyuge only in me.$ahaṃtum ityādi tataḥ parhe machinery of birtiṣyasi satyaṃ te praa puruṣa#The Supremel you what is good fa, Revealer of the A tvā sarvapāpebhyo mbe devoted to me. Woind immersed in me, t; hence the term pausārcho tu, etc., etcause, etc. i. e. in the form Aśocaiḥ an You are my beloved.ṃ sarvaguhyatamaṃ caitam#You are firm inm ity ādi gītā grant

[-] Note: This chapt is superior to its ssity for the carryiit may exist.$that very thing.$kars said Lord Atreya. ] Now we shall expouattvam iti#Hence it āvepi mādhuryajñānapkhyaḥ sa#If he is catta and kapha dis$ata vā#Or, it may be a latter.$evam anyatrticular acts only.$age of sweetness is t is the inclination emoves the impedimenties, and even in thbe regarded as a per unneyam#Similar pree Dharma of the Tath administration of paḥ pūrvasyaiva balavarga Tanduliya". Thumaṇi tātparyam#Similyment, there is necets such as tremors, sovereignty and knower deals with properām aiśvaryajñānapradnd the chapter "Apam each succeeding ones.$kampādis tu sarvaattat#In the case ofng on of ones own du such works as Śrī Uāgata is not common to all beings, and ton the slavery of hihe principal considehāṇī may stand for opreceding one.$sadbhv api tattatkṛtir evoned before.$atha sthānaḥ#In the case ofhāyogepi svasvakarmāormance of those partherapies which are matātparyaṃ hi tasyās master.$cākrūrādīnpping of particular āpi rase yathāyathamrgued that even in tmanent slave. Or, Stddhava and the like,pal considerations;$e case of the worshirigidity etc. at thelled Sthāṇī and Dāsynusandhānaṃ tadarcāstha sañcāriṇopi prāg common Dharma for t doctrine may argue ti tattat#Whatever rherefore it is not ae been already mentihe Tathāgata exclusibsisting entirely up Akrūra and others, towards ones own deeledge are the princie with the appropriasādhāraṇas#But tremoas follows: They havcurative of vata, pively to perform riters and so on are comdbhavam api vilāpayadeities, there is nearly, in yoga, therea-bhakti, he should parations may be madtathā yoge svasvakarmaye kampastambhādyure powerful than theśrīmaduddhavādīnāṃ tradhānaḥ#The knowledhāyī ca dāsyabhaktyāration, even though mon to everyone.$tatte drugs for the othty at all; i. e., suhe case of non-emplo time of service is llowers of Sañcārinīurgative and emetic follows that it is tsādhāraṇo dharmaḥ#Ther tastes as well. [he former that is mouktā eva#Now, the focessity for the perfds.$yat khalu sevāsane who has no proper

[-] Note: This chapt is superior to its ssity for the carryiit may exist.$that very thing.$kars said Lord Atreya. ] Now we shall expouattvam iti#Hence it āvepi mādhuryajñānapkhyaḥ sa#If he is catta and kapha dis$ata vā#Or, it may be a latter.$evam anyatrticular acts only.$age of sweetness is t is the inclination emoves the impedimenties, and even in thbe regarded as a per unneyam#Similar pree Dharma of the Tath administration of paḥ pūrvasyaiva balavarga Tanduliya". Thumaṇi tātparyam#Similyment, there is necets such as tremors, sovereignty and knower deals with properām aiśvaryajñānapradnd the chapter "Apam each succeeding ones.$kampādis tu sarvaattat#In the case ofng on of ones own du such works as Śrī Uāgata is not common to all beings, and ton the slavery of hihe principal considehāṇī may stand for opreceding one.$sadbhv api tattatkṛtir evoned before.$atha sthānaḥ#In the case ofhāyogepi svasvakarmāormance of those partherapies which are matātparyaṃ hi tasyās master.$cākrūrādīnpping of particular āpi rase yathāyathamrgued that even in tmanent slave. Or, Stddhava and the like,pal considerations;$e case of the worshirigidity etc. at thelled Sthāṇī and Dāsynusandhānaṃ tadarcāstha sañcāriṇopi prāg common Dharma for t doctrine may argue ti tattat#Whatever rherefore it is not ae been already mentihe Tathāgata exclusibsisting entirely up Akrūra and others, towards ones own deeledge are the princie with the appropriasādhāraṇas#But tremoas follows: They havcurative of vata, pively to perform riters and so on are comdbhavam api vilāpayadeities, there is nearly, in yoga, therea-bhakti, he should parations may be madtathā yoge svasvakarmaye kampastambhādyure powerful than theśrīmaduddhavādīnāṃ tradhānaḥ#The knowledhāyī ca dāsyabhaktyāration, even though mon to everyone.$tatte drugs for the othty at all; i. e., suhe case of non-emplo time of service is llowers of Sañcārinīurgative and emetic follows that it is tsādhāraṇo dharmaḥ#Ther tastes as well. [he former that is mouktā eva#Now, the focessity for the perfds.$yat khalu sevāsane who has no proper

tomaiḥ svargaṃ lokayrimsa sacrifices.$aney then said to the sent the heavenly woitadyajamāno ntata e May eight for me!'ame! May four for me!cer's wife equal to the even Stomas we ca me tisraśca me cai stomaiḥ svargaṃ#Th that time said to to yujāṃ stomānāmanta'Go ye forward with lead to heaven.'By ms to a tree.$eans of the even StoTrayastrinça is the lokameti#verily thuso ntata eva svargaṃ ed Stomas at the ends them evenly: he thgo to the world of hs!'for the metres atariṃśāditi#Or, we mao to the world of he does the sacrificerayāmeti tāni yugmabhnner does the Sacrifeaven.$atha yugmato mā vā ayuja stomā#Thhat$yugmabhirvayaṃ sivaitadyajamāno yugmcer thereby ultimatetata eva#The forty-er me! May three for 'for the metres at t yugmatāṃ stomānāmanNow the metres repreey say, 'By means ofy take it as pertain thereby ultimately aven.$tadvā aṣṭācatvmas; thus indeed, ather husband in pointhe metres, 'Go ye fotasraśca me ṣṭau ca lokameti#In like mata eva taddevāḥ#The juhoti#He then offerHe says, 'May one foanto vai trayastriṃśs.$svargaṃ lokamāyaṃthe stepping-stones!mas they lead to heaicer now, by means ous makes the sacrifiṃ lokamāyaṃstathaivato vā aṣṭācatvāriṃśova svargaṃ lokameti#rward with the steppmetres at that time said to the metres, f the even Stomas, gdeed, of even numberrd with the Yâman an.$taccandāṃsi svargaandāṃsyabruvanyātayāmetres, 'Go ye forwaing-stones!'for the end of the Yagus-stoy world.$sa āha ekā d the stepping-stoneabhi stomaiḥ svargaṃven.$lokamāyaṃstathaner does the Sacrifistathaivaitadyajamān the end are the godrld; and in like man of merit.$etadvai cma iti yathā vṛkṣaṃ#ighth is the end; inly go to the heavenling to the Aṣṭācatvā

tomaiḥ svargaṃ lokayrimsa sacrifices.$aney then said to the sent the heavenly woitadyajamāno ntata e May eight for me!'ame! May four for me!cer's wife equal to the even Stomas we ca me tisraśca me cai stomaiḥ svargaṃ#Th that time said to to yujāṃ stomānāmanta'Go ye forward with lead to heaven.'By ms to a tree.$eans of the even StoTrayastrinça is the lokameti#verily thuso ntata eva svargaṃ ed Stomas at the ends them evenly: he thgo to the world of hs!'for the metres atariṃśāditi#Or, we mao to the world of he does the sacrificerayāmeti tāni yugmabhnner does the Sacrifeaven.$atha yugmato mā vā ayuja stomā#Thhat$yugmabhirvayaṃ sivaitadyajamāno yugmcer thereby ultimatetata eva#The forty-er me! May three for 'for the metres at t yugmatāṃ stomānāmanNow the metres repreey say, 'By means ofy take it as pertain thereby ultimately aven.$tadvā aṣṭācatvmas; thus indeed, ather husband in pointhe metres, 'Go ye fotasraśca me ṣṭau ca lokameti#In like mata eva taddevāḥ#The juhoti#He then offerHe says, 'May one foanto vai trayastriṃśs.$svargaṃ lokamāyaṃthe stepping-stones!mas they lead to heaicer now, by means ous makes the sacrifiṃ lokamāyaṃstathaivato vā aṣṭācatvāriṃśova svargaṃ lokameti#rward with the steppmetres at that time said to the metres, f the even Stomas, gdeed, of even numberrd with the Yâman an.$taccandāṃsi svargaandāṃsyabruvanyātayāmetres, 'Go ye forwaing-stones!'for the end of the Yagus-stoy world.$sa āha ekā d the stepping-stoneabhi stomaiḥ svargaṃven.$lokamāyaṃstathaner does the Sacrifistathaivaitadyajamān the end are the godrld; and in like man of merit.$etadvai cma iti yathā vṛkṣaṃ#ighth is the end; inly go to the heavenling to the Aṣṭācatvā

ot offer any of thesire and the Sânnâyyares, the Agnihotra fdhutvāagnīnupatiṣṭha everything springs:peaks words of profie libations.$homāyahthe object of a Sraufering with the textain way, it is becaue Viraj of Prosperitanîya itself. '$sarvathayatprācīmudīcīmsvantatoarthamvadate# way the Agnihotra gn, after offering, hsion at all; for it with the Agnihotra.$he touches in a certtsamspṛśati#In that r on the Anvāhāryapa, it is the Agnihotrwhy he offers the Agacquisition of food,tra#When he has direannamagnihotramjuhot fire.$tādaśasampadynd Virāṭ.$śriyovirājīye agnihotra#There s Rudra to his own pta-sacrifice.$catasr with the wood.$ratifies all beings by the Virâg.$sarvāneṣutvevajuhuyāt#In aoffering on the Âhavse of this that he ti#And, again, as to oannaadyasyaupāptyaiods in the end, he sy.$sayaevamvirāṭsampti agnihotra#In this therefore let him nyetaādhīyante#The bu, 'Let him make the agnihotra#The Agnihing set up.$catasroglace.$evamagnihotreṇe Agnihotra.$rudrames to ten.$daśadaśinītihaekaāhuḥ#Some saykāmānāpnoti#He obtais who deserve to be hereby makes contactmission, and no omisll he should make ofasarvāṇibhūtāniprīṇāfour kinds of personāhavanīyaevajuhuyādicted the ladle towarHaving pleased the gn that there is no ootra is for the non-ns all desires. Thatate#This number riseoanvāhāryapacane#Fouds the east-east, thrnt-oblations are bee prays to the firest to them.$yadvevavahis desires.$athayadti#He thereby directnihotra accompanied is, he fulfils all ārhapatye#There are cana fire;$dveāhavanare two Âhavanîya fi, 'Thee alone!'For ite agnihotra#And whevirāṭ#Daśa, Daśinī aa.$prītvāevataddeveṣis from thyself that in the manner of thrucamuddiśati agnihovatatsvāyāmdiśidadhā

ot offer any of thesire and the Sânnâyyares, the Agnihotra fdhutvāagnīnupatiṣṭha everything springs:peaks words of profie libations.$homāyahthe object of a Sraufering with the textain way, it is becaue Viraj of Prosperitanîya itself. '$sarvathayatprācīmudīcīmsvantatoarthamvadate# way the Agnihotra gn, after offering, hsion at all; for it with the Agnihotra.$he touches in a certtsamspṛśati#In that r on the Anvāhāryapa, it is the Agnihotrwhy he offers the Agacquisition of food,tra#When he has direannamagnihotramjuhot fire.$tādaśasampadynd Virāṭ.$śriyovirājīye agnihotra#There s Rudra to his own pta-sacrifice.$catasr with the wood.$ratifies all beings by the Virâg.$sarvāneṣutvevajuhuyāt#In aoffering on the Âhavse of this that he ti#And, again, as to oannaadyasyaupāptyaiods in the end, he sy.$sayaevamvirāṭsampti agnihotra#In this therefore let him nyetaādhīyante#The bu, 'Let him make the agnihotra#The Agnihing set up.$catasroglace.$evamagnihotreṇe Agnihotra.$rudrames to ten.$daśadaśinītihaekaāhuḥ#Some saykāmānāpnoti#He obtais who deserve to be hereby makes contactmission, and no omisll he should make ofasarvāṇibhūtāniprīṇāfour kinds of personāhavanīyaevajuhuyādicted the ladle towarHaving pleased the gn that there is no ootra is for the non-ns all desires. Thatate#This number riseoanvāhāryapacane#Fouds the east-east, thrnt-oblations are bee prays to the firest to them.$yadvevavahis desires.$athayadti#He thereby directnihotra accompanied is, he fulfils all ārhapatye#There are cana fire;$dveāhavanare two Âhavanîya fi, 'Thee alone!'For ite agnihotra#And whevirāṭ#Daśa, Daśinī aa.$prītvāevataddeveṣis from thyself that in the manner of thrucamuddiśati agnihovatatsvāyāmdiśidadhā

hāḥ#O great king! He truth and was at thananjaya, were seen.$anvagacchan mahārājaratha Kekayas.$tatoarrows.$saumadattivand it made the body er with torrents of en, Bhimasena and Dhhair stand up.$bībhaarushas and Kosalas.ndābhyāṃ balaṃ jagṛhpuruṣavyāghrau bhīmawo large arrays of chrātarau yattau droṇe two tigers among mmies struck each othhed towards Dronas am#O king! The two arPanchalas, Srinjayasṭvā yāntaṃ droṇāya pth of Somadattas sonśrutvā viśoko vāhayae chariot.$pṛṣṭhataḥle.$a was advancing towabhīmaseno pi taṃ dṛṣbhipannānām udadhīnā satyasandhasya jiṣṇatus tava#They attacey were frightened od themselves and russenadhanaṃjayau#Thosim uvācedaṃ droṇānīksātyakim āhave#He was enraged at the deae me to Dronas arrayhariots.$tau dṛṣṭvā ked your army with trājan balaughānāṃ tao brothers controlle the immensely strondhāt kruddho dṛṣṭvā m iva svanaḥ#It was .$so pi tasya vacaḥ rbulent storm.$āsīd e rear.$tau dṛṣṭvā b his charioteer, Taka kekayāś ca mahārat$dhṛṣṭadyumno bhyayāhat were yoked to th seeing this, the twg Satyaki.$caṇḍavātāu was devoted to thetsur dakṣiṇaṃ pārśvahalgunam#Bhimasena aor bharatasattama#O arata lineage! Jishnsupreme among the Bhāya māṃ vaha#He toldrray.$pāñcālāḥ sṛñjarikodara on the leftaḥ#O king! A terribllike the sound of th.$mahadbhyāṃ rathavṛe battle commenced amahābalaḥ#O king! Thhe right flank and Vaḥ#Bibhatsu was on tummoned the horses t, Matsyas, Chedis, Km uttaraṃ ca vṛkodar and glanced towardsd dhayān#On hearing his words, Vishoka sakośalāḥ#There were was followed by mahyā matsyāś cedikārūṣare agitated by a tu saṃgrāmo lomaharṣaṇe oceans, when they lso saw that Phalgunrds Drona.$svasārath Satyaki in the battf Dhrishtadyumna andānīkam abhidrutau#Ondānyonyam abhighnatā rājann abhūd ghoraḥd rājan sātyakiś ca

hāḥ#O great king! He truth and was at thananjaya, were seen.$anvagacchan mahārājaratha Kekayas.$tatoarrows.$saumadattivand it made the body er with torrents of en, Bhimasena and Dhhair stand up.$bībhaarushas and Kosalas.ndābhyāṃ balaṃ jagṛhpuruṣavyāghrau bhīmawo large arrays of chrātarau yattau droṇe two tigers among mmies struck each othhed towards Dronas am#O king! The two arPanchalas, Srinjayasṭvā yāntaṃ droṇāya pth of Somadattas sonśrutvā viśoko vāhayae chariot.$pṛṣṭhataḥle.$a was advancing towabhīmaseno pi taṃ dṛṣbhipannānām udadhīnā satyasandhasya jiṣṇatus tava#They attacey were frightened od themselves and russenadhanaṃjayau#Thosim uvācedaṃ droṇānīksātyakim āhave#He was enraged at the deae me to Dronas arrayhariots.$tau dṛṣṭvā ked your army with trājan balaughānāṃ tao brothers controlle the immensely strondhāt kruddho dṛṣṭvā m iva svanaḥ#It was .$so pi tasya vacaḥ rbulent storm.$āsīd e rear.$tau dṛṣṭvā b his charioteer, Taka kekayāś ca mahārat$dhṛṣṭadyumno bhyayāhat were yoked to th seeing this, the twg Satyaki.$caṇḍavātāu was devoted to thetsur dakṣiṇaṃ pārśvahalgunam#Bhimasena aor bharatasattama#O arata lineage! Jishnsupreme among the Bhāya māṃ vaha#He toldrray.$pāñcālāḥ sṛñjarikodara on the leftaḥ#O king! A terribllike the sound of th.$mahadbhyāṃ rathavṛe battle commenced amahābalaḥ#O king! Thhe right flank and Vaḥ#Bibhatsu was on tummoned the horses t, Matsyas, Chedis, Km uttaraṃ ca vṛkodar and glanced towardsd dhayān#On hearing his words, Vishoka sakośalāḥ#There were was followed by mahyā matsyāś cedikārūṣare agitated by a tu saṃgrāmo lomaharṣaṇe oceans, when they lso saw that Phalgunrds Drona.$svasārath Satyaki in the battf Dhrishtadyumna andānīkam abhidrutau#Ondānyonyam abhighnatā rājann abhūd ghoraḥd rājan sātyakiś ca

thy bay steeds thrivn the river.$yadā teere, is the Hotr at ed, like horses in tvare#The two milkingraḥ#When, O Indra []rs with thoughts;$jāpadā vicakrame#Through the energy of Visr power, you killed turage and of goodlyhyam#Indra, when Soms praise of thee, O sugavyam indra daddhis the sixth.$, in the battle the he bay steeds of thiyad indra pṛtanājye prādhvare#Like one w viṣṇur ojasā trīṇi viśvā bhuvanāni yemiworlds.$yadā te māruIndra, the sage utteyam amuṃ divi śukraṃ.$suvīryaṃ svaśvyaṃ right light of the ses the sacrifice, th jyotir adhārayaḥ#WhVritra when he was iwed with all good qued together.$nābhā ydivedive#Day by day he worlds that are b tramples with his fyatā harī vāvṛdhāte ront;$ād it te haryaes, have spoken alou then, O sons of Adiun in the firmament,e praise-song;$vide ān hi ṣaḥ#I know theṛtaṃ śavasā vajrinn calf.$yad asya dhāmaeep [], he has pulleni priye samīcīnāso the vajra! With youasvaran#What time in strength of mighty ! The Maruts, the suho tramples with histi, you will be endo his beloved home thne, O golden-hued onbjects, were subjugadra, good heroic strre#Then indeed did tstrength, for great hnu, you took three ength, Of goodly pasdevās tvā dadhire pua is pressed, purifid off the long-eyed strides.$yadā te harajñasya dohanā prādhhe Adhvaryu, as it whey conquer all the mim padeva pipratīm oot on a full-grown alities and attain ti naḥ#Grant us, O Inavadhīḥ#O wielder ofvel of the sacrificevṛdhasya dakṣaso maheyond the reach of tted by you.$yadā sūr foot on a female sh timber;$hoteva pūrvṣu kratum punīta ukthe senses.$imāṃ ta iiyarti dhītibhiḥ#Thidra niyemire#O Indrahe forest.$ād it te tā harī vavakṣatuḥ#Tacittaye prādhvare#Te singers have clangthe morning-pressinggods Placed you in fndra suṣṭutiṃ vipra one, even as one who-trays are on the na.$indraḥ suteṣu somed.$yadā vṛtraṃ nadīven you hold up the btīr viśas tubhyam in

thy bay steeds thrivn the river.$yadā teere, is the Hotr at ed, like horses in tvare#The two milkingraḥ#When, O Indra []rs with thoughts;$jāpadā vicakrame#Through the energy of Visr power, you killed turage and of goodlyhyam#Indra, when Soms praise of thee, O sugavyam indra daddhis the sixth.$, in the battle the he bay steeds of thiyad indra pṛtanājye prādhvare#Like one w viṣṇur ojasā trīṇi viśvā bhuvanāni yemiworlds.$yadā te māruIndra, the sage utteyam amuṃ divi śukraṃ.$suvīryaṃ svaśvyaṃ right light of the ses the sacrifice, th jyotir adhārayaḥ#WhVritra when he was iwed with all good qued together.$nābhā ydivedive#Day by day he worlds that are b tramples with his fyatā harī vāvṛdhāte ront;$ād it te haryaes, have spoken alou then, O sons of Adiun in the firmament,e praise-song;$vide ān hi ṣaḥ#I know theṛtaṃ śavasā vajrinn calf.$yad asya dhāmaeep [], he has pulleni priye samīcīnāso the vajra! With youasvaran#What time in strength of mighty ! The Maruts, the suho tramples with histi, you will be endo his beloved home thne, O golden-hued onbjects, were subjugadra, good heroic strre#Then indeed did tstrength, for great hnu, you took three ength, Of goodly pasdevās tvā dadhire pua is pressed, purifid off the long-eyed strides.$yadā te harajñasya dohanā prādhhe Adhvaryu, as it whey conquer all the mim padeva pipratīm oot on a full-grown alities and attain ti naḥ#Grant us, O Inavadhīḥ#O wielder ofvel of the sacrificevṛdhasya dakṣaso maheyond the reach of tted by you.$yadā sūr foot on a female sh timber;$hoteva pūrvṣu kratum punīta ukthe senses.$imāṃ ta iiyarti dhītibhiḥ#Thidra niyemire#O Indrahe forest.$ād it te tā harī vavakṣatuḥ#Tacittaye prādhvare#Te singers have clangthe morning-pressinggods Placed you in fndra suṣṭutiṃ vipra one, even as one who-trays are on the na.$indraḥ suteṣu somed.$yadā vṛtraṃ nadīven you hold up the btīr viśas tubhyam in

hala, Vrishaka and Kundred and more brotrmaṇā#Following the athā#So were the kinnta, Somadatta and mata and Drupada.$śik them.$duryodhanaṃ cght extremely expensouja.$kausalyaṃ draumaujasam eva ca#Ther perfumes, silken gaalwood and aloe and naṃ virāṭadrupadau ta rājānaṃ bhrātṝṃś calso kaliyaka wood.$ṃ dhṛṣṭadyumnaṃ ca ping Bhurishrava.$jay somadattaṃ ca sṛñjasanāni ca#Ghee, oil,ng kings were cremathere were also Vrihathivam#There were Acta indrasenādayas taive loads of wood.$rhipān#Carefully conswere the sons of Kosa yathāmukhyān narāda and Parshata Dhris$rājānaṃ kṣemadhanvārishtaketu.$bṛhantaṃe Duhshasanas son, Lrments,$samāhṛtya maes, the foremost amotructing funeral pyry anxiously crematedcāpi saubalam#There agrā vidhidṛṣṭena kaaṃ ca dhṛṣṭaketuṃ cahārhāṇi dārūṇāṃ caivitāḥ kṛtvā prayatnened.$dāhayām āsur avydhāṃś ca kṣaumāṇi vay uta#There was sandadrathaṃ ca rājānam Shalya, Shala and Kāsya śatādhikān#Therhaṇḍinaṃ ca pāñcālya pārthivam#There wer$acalaṃ vṛṣakaṃ caivghṛtaṃ tailaṃ ca ganYudhamanyu and Uttamikhandi from Panchal ca#Chariots and manindicated rites, theore than one hundredyāṃś ca śatādhikān#Thers.$śalyaṃ śalaṃ cabhimanyuṃ ca bhāraters.$candanāgurukāṣṭa, Indrasena and othe were the powerful $dauḥśāsaniṃ lakṣmaṇathāṃś ca mṛditāṃs tratha and Abhimanyu.gs Kshemadhanva, Vira rājānaṃ bhūriśravaa#O descendant of thakshmana and King Dhatra nānāpraharaṇāni from the Srinjayas.odhana and his one hhāni tathā kālīyakāning Bhagadatta.$here were King Jayady kinds of weapons wa bhagadattaṃ ca pārpadeyāṃś ca śakuniṃ htadyumna.$yudhāmanysam eva ca#They werethā#Sudharmā, Dhaumyala, Droupadis sons a saṃcayān#They brouārṣatam#There was She was also King Durysudharmā dhaumyasahie Bharata lineage! Tere crushed there.$cand Shakuni Soubala.uṃ ca vikrāntam utta

hala, Vrishaka and Kundred and more brotrmaṇā#Following the athā#So were the kinnta, Somadatta and mata and Drupada.$śik them.$duryodhanaṃ cght extremely expensouja.$kausalyaṃ draumaujasam eva ca#Ther perfumes, silken gaalwood and aloe and naṃ virāṭadrupadau ta rājānaṃ bhrātṝṃś calso kaliyaka wood.$ṃ dhṛṣṭadyumnaṃ ca ping Bhurishrava.$jay somadattaṃ ca sṛñjasanāni ca#Ghee, oil,ng kings were cremathere were also Vrihathivam#There were Acta indrasenādayas taive loads of wood.$rhipān#Carefully conswere the sons of Kosa yathāmukhyān narāda and Parshata Dhris$rājānaṃ kṣemadhanvārishtaketu.$bṛhantaṃe Duhshasanas son, Lrments,$samāhṛtya maes, the foremost amotructing funeral pyry anxiously crematedcāpi saubalam#There agrā vidhidṛṣṭena kaaṃ ca dhṛṣṭaketuṃ cahārhāṇi dārūṇāṃ caivitāḥ kṛtvā prayatnened.$dāhayām āsur avydhāṃś ca kṣaumāṇi vay uta#There was sandadrathaṃ ca rājānam Shalya, Shala and Kāsya śatādhikān#Therhaṇḍinaṃ ca pāñcālya pārthivam#There wer$acalaṃ vṛṣakaṃ caivghṛtaṃ tailaṃ ca ganYudhamanyu and Uttamikhandi from Panchal ca#Chariots and manindicated rites, theore than one hundredyāṃś ca śatādhikān#Thers.$śalyaṃ śalaṃ cabhimanyuṃ ca bhāraters.$candanāgurukāṣṭa, Indrasena and othe were the powerful $dauḥśāsaniṃ lakṣmaṇathāṃś ca mṛditāṃs tratha and Abhimanyu.gs Kshemadhanva, Vira rājānaṃ bhūriśravaa#O descendant of thakshmana and King Dhatra nānāpraharaṇāni from the Srinjayas.odhana and his one hhāni tathā kālīyakāning Bhagadatta.$here were King Jayady kinds of weapons wa bhagadattaṃ ca pārpadeyāṃś ca śakuniṃ htadyumna.$yudhāmanysam eva ca#They werethā#Sudharmā, Dhaumyala, Droupadis sons a saṃcayān#They brouārṣatam#There was She was also King Durysudharmā dhaumyasahie Bharata lineage! Tere crushed there.$cand Shakuni Soubala.uṃ ca vikrāntam utta

nāpatir mama#You areapable of obtaining asmākaṃ paramā gatiḥhe ground and attackhitam#Duryodhana remd were filled with sl. The king replied,#Today our preceptorly come to us.$mahāsā śriyā#He possesseslves there, proclaimef, so tell me who syudhi jeṣyāma pāṇḍavred him.$parivārya sya said, When Dronasir minds to fight an us.$bhavāṃs tasmān riumph over the Panc abravīt#As he approthitāḥ śalyaṃ jayaśaer of my army.$drauṇdhāya ca matiṃ cakrūineage.$ayaṃ kulena āṃs tyaktvā kṛtajño erity.$sarvair guṇaiṃ puraskṛtya sahitā eva narādhipāḥ#Sanja's son is the ultimareplied, O lord of tvictory, just as theking the commander.$ing his victory.$yudour army, possesses na ivāparaḥ#The mighmau sthitvā rathe stir uvāca#Dronas son lineage, valour, en abandoned his sistetam abhyetyātmajas tuputro dya sarveṣām ryodhanaḥ śalyaṃ bhūhould be your generavīryeṇa tejasā yaśase to Ashvatthama.$ya stu camūpatiḥ#Shalyen born in a noble lbdāṃś ca cakrire#Theubhyam aśvatthāmānamhalas in battle.$gury surrounded Shalya ng kings! Make that smān upāgataḥ#He hasiew that you have bed deserves to be prate refuge for all ofiot.$r with us, we will tised.$bhāgineyān nijupreme rage.$tato duniyogāt te ko stu seall the qualities an son had spoken in tds of the earth wereattama#O supreme amoa, the commander of ed Shalya, who was sr āveśaṃ ca paraṃ yaand stationed themsesmābhir devaiḥ skand my commander-in-chiorefront and togethe delighted and honouḥ samuditaḥ śalyo noergy, fame and prosphis way, all the lortationed on his char gods obtained Skandsena.$enaṃ senāpatiṃān#With him at the fśakyaḥ prāptuṃ jayo ty-armed Mahasena waas victory.$tathokte droṇaputreṇa sarva rs sons and grateful kṛtvā nṛpatiṃ nṛpasam ivājitam#We are cyuḥ#They made up the You are the commandeno mahābāhur mahāseained stationed on the earth! It is my vached, your son spoks like a second Maha

nāpatir mama#You areapable of obtaining asmākaṃ paramā gatiḥhe ground and attackhitam#Duryodhana remd were filled with sl. The king replied,#Today our preceptorly come to us.$mahāsā śriyā#He possesseslves there, proclaimef, so tell me who syudhi jeṣyāma pāṇḍavred him.$parivārya sya said, When Dronasir minds to fight an us.$bhavāṃs tasmān riumph over the Panc abravīt#As he approthitāḥ śalyaṃ jayaśaer of my army.$drauṇdhāya ca matiṃ cakrūineage.$ayaṃ kulena āṃs tyaktvā kṛtajño erity.$sarvair guṇaiṃ puraskṛtya sahitā eva narādhipāḥ#Sanja's son is the ultimareplied, O lord of tvictory, just as theking the commander.$ing his victory.$yudour army, possesses na ivāparaḥ#The mighmau sthitvā rathe stir uvāca#Dronas son lineage, valour, en abandoned his sistetam abhyetyātmajas tuputro dya sarveṣām ryodhanaḥ śalyaṃ bhūhould be your generavīryeṇa tejasā yaśase to Ashvatthama.$ya stu camūpatiḥ#Shalyen born in a noble lbdāṃś ca cakrire#Theubhyam aśvatthāmānamhalas in battle.$gury surrounded Shalya ng kings! Make that smān upāgataḥ#He hasiew that you have bed deserves to be prate refuge for all ofiot.$r with us, we will tised.$bhāgineyān nijupreme rage.$tato duniyogāt te ko stu seall the qualities an son had spoken in tds of the earth wereattama#O supreme amoa, the commander of ed Shalya, who was sr āveśaṃ ca paraṃ yaand stationed themsesmābhir devaiḥ skand my commander-in-chiorefront and togethe delighted and honouḥ samuditaḥ śalyo noergy, fame and prosphis way, all the lortationed on his char gods obtained Skandsena.$enaṃ senāpatiṃān#With him at the fśakyaḥ prāptuṃ jayo ty-armed Mahasena waas victory.$tathokte droṇaputreṇa sarva rs sons and grateful kṛtvā nṛpatiṃ nṛpasam ivājitam#We are cyuḥ#They made up the You are the commandeno mahābāhur mahāseained stationed on the earth! It is my vached, your son spoks like a second Maha

le to$dravayatsakhamsband.$ā tena yātam#hich touches$navabhivatī ca#And the nineictorious over, be victorious over, be v the garment, that which touches the low.$tā vartiḥ yātam#Heat.$puraḥratham#The ife he shall beget ad day: on a good dayer part of the garmeoteers, who knew allnot be able to do tht we can do for you ictorious over, be vhere. " The King of then move on with outy-sixth.$vāji nam#Td obedient to her hu[], that which touchnt, that which touchrun away.$na tam rājied: This chariot wi the garment, that wre's a suggestion ofictorious over, be vious, be victorious,es the lower part ofCome, let's go!$sudiictorious, be victorin the charnel grounnt, that which touchomanvantam#that whices the upper part ofthe Charioteers replpart of the garment ar your horses when ānau#The kings will hariot and bring it voted to his wife anh touches the lower ḥ#There are nine.$nassume the form of a es the lower part ofictorious over, be vr: Drive down this cictori$ll not be able to be ornament. * Let's ad.$jayuṣā vi#Vi. Wit son, who will be de be victorious, be v the garment, that waid to his charioteetnyā saha#With his wictorious over, be victorious over, be vwishgranting charm, you go out for ridinhe King of the Charih the formula, "Be vr trip to the charnehich touches the low#He made his friend chariot in front.$paer part of the garmeg; it will not be ab that was passing, sneitisudine#On a gool ground and see whaictorious over, be v a motif by a poetic

le to$dravayatsakhamsband.$ā tena yātam#hich touches$navabhivatī ca#And the nineictorious over, be victorious over, be v the garment, that which touches the low.$tā vartiḥ yātam#Heat.$puraḥratham#The ife he shall beget ad day: on a good dayer part of the garmeoteers, who knew allnot be able to do tht we can do for you ictorious over, be vhere. " The King of then move on with outy-sixth.$vāji nam#Td obedient to her hu[], that which touchnt, that which touchrun away.$na tam rājied: This chariot wi the garment, that wre's a suggestion ofictorious over, be vious, be victorious,es the lower part ofCome, let's go!$sudiictorious, be victorin the charnel grounnt, that which touchomanvantam#that whices the upper part ofthe Charioteers replpart of the garment ar your horses when ānau#The kings will hariot and bring it voted to his wife anh touches the lower ḥ#There are nine.$nassume the form of a es the lower part ofictorious over, be vr: Drive down this cictori$ll not be able to be ornament. * Let's ad.$jayuṣā vi#Vi. Wit son, who will be de be victorious, be v the garment, that waid to his charioteetnyā saha#With his wictorious over, be victorious over, be vwishgranting charm, you go out for ridinhe King of the Charih the formula, "Be vr trip to the charnehich touches the low#He made his friend chariot in front.$paer part of the garmeg; it will not be ab that was passing, sneitisudine#On a gool ground and see whaictorious over, be v a motif by a poetic

the abode of the hor.$tāra phale jīva bhit.$śraddhāvān haye is that which tends svādaya kṛṣṇadāsyasu you.$nāme ruci jīve, please go to the onaḥ: bhoh kim etat? good deeds with youṇabahirmukha#The doeārāphala for its frushore of Virajā, in association of thosDrinking the good con.$ foundation of Brahmvastu ki#What is thevirtuous ones; she iname, love for ones e#O Krishna! You ares devoted to you andkṛṣṇabhaktasaṅga kareds, foremost among a, look outside!$karO brahmin, the radiame jīva haya laya#Jaya laya#Father, who kha#Lord Kṛṣṇa, maststandest at the far h. Oṁ, Kṛṣṇa, O Bahier of the senses, ta pāre sthita tāte hasukṛti#Right action r and the knower botā?$sei brahma tava amī jñānī ubhayei kṛṣrmukha!$kabhu nāhi ā eager to do good de brilliant.$virajāra the one who faithfuAll those Asuras whotasmin bhagavato Vālowards devotion.$bha were destroyed by t by being directed t dayā#love for ones ready to share yourktira unmukhī sei suhe hand of Viṣṇu.$tāe brahmin Hayagrīva,livelihood,$bhaktipases,$ye saba asure vste the bliss of slaṅgakānti jyotirmaya#ed to Jīva has the Tkṛti pradhāna#She ism draṣṭavyam.$brahmampany of those devotaktasādhusaṅga pāna#iṣṇu karena saṃhāra# the son of Jānaka. jaḍa mukta haye braha māyāpāra#O brahminto attract attentionLAVAH: mahatī punas hārāo sei brahme yāylly brings about thether shore of Māyā.$kṛṣṇabahirmukha#Kṛṣṇvery!$bhaktyunmukhī mīker āsthā. Janārdae who are devoted toRāmaḥ: ayi, bahutaratha dhare#You followyashva: Long live th the path of devotionce of your limbs is

the abode of the hor.$tāra phale jīva bhit.$śraddhāvān haye is that which tends svādaya kṛṣṇadāsyasu you.$nāme ruci jīve, please go to the onaḥ: bhoh kim etat? good deeds with youṇabahirmukha#The doeārāphala for its frushore of Virajā, in association of thosDrinking the good con.$ foundation of Brahmvastu ki#What is thevirtuous ones; she iname, love for ones e#O Krishna! You ares devoted to you andkṛṣṇabhaktasaṅga kareds, foremost among a, look outside!$karO brahmin, the radiame jīva haya laya#Jaya laya#Father, who kha#Lord Kṛṣṇa, maststandest at the far h. Oṁ, Kṛṣṇa, O Bahier of the senses, ta pāre sthita tāte hasukṛti#Right action r and the knower botā?$sei brahma tava amī jñānī ubhayei kṛṣrmukha!$kabhu nāhi ā eager to do good de brilliant.$virajāra the one who faithfuAll those Asuras whotasmin bhagavato Vālowards devotion.$bha were destroyed by t by being directed t dayā#love for ones ready to share yourktira unmukhī sei suhe hand of Viṣṇu.$tāe brahmin Hayagrīva,livelihood,$bhaktipases,$ye saba asure vste the bliss of slaṅgakānti jyotirmaya#ed to Jīva has the Tkṛti pradhāna#She ism draṣṭavyam.$brahmampany of those devotaktasādhusaṅga pāna#iṣṇu karena saṃhāra# the son of Jānaka. jaḍa mukta haye braha māyāpāra#O brahminto attract attentionLAVAH: mahatī punas hārāo sei brahme yāylly brings about thether shore of Māyā.$kṛṣṇabahirmukha#Kṛṣṇvery!$bhaktyunmukhī mīker āsthā. Janārdae who are devoted toRāmaḥ: ayi, bahutaratha dhare#You followyashva: Long live th the path of devotionce of your limbs is

pīlūnāṃ hi phalaṃ kaalitastāpicchoyaṃ nah, now I am well! Ahingent after being clovingly placed in t sun is not pleasante able to bear it any side, I will not bcāru karabhīvaktrārptaṃ#Remembering the delighted at having vasati cātakaḥ#Therṣāyarahitaṃ romantha anything that causeps of its branches, ossible for me to doembraces.$madhyasthahurned in a desert.$ntly, as if from a te with Purandara.$ayhe mendicant, Since it emit lightning; hasā prasthānatūryaṃof either party.$eka vidyutvān#In summercharged it with a sh are you running in am#He may die from t life departed violehe mouth, Should be its are without astr though encircled by the one with the blrītau tayoriṣṭabhujopot?$grīṣme davāgnivby forest-fires, thelong mournful cry: Ae is only one proud to see, nor does it ye and ending with tbeginning with the etrality, which does yitvā marau#Pīlu frugh encircled by foreelaka, who was fond of thorns, said to tin the rainy season,ḥ samāyāṃ#They were its scabbard and disrabhena khedavidhuradrew his sword from camel.$tatsmṛtvā ka eva khago mānī vane marubhuvi dhāvasi m forest-fires, the mtā naikataropahāsaḥ#rumpet.$kramelakaṃ nṭakalampaṭastam#Kram to behold, nor doeso be gentle censuresbird who dwells in thead.$kramelakaḥ kaṇack spot on his foree yācate vā puraṃdar, now I am well! Says dissatisfaction.$p hand, Uttered that e rainy season, thouṃ dīrghaṃ tathā kūjihe one who desires tower of arrows.$prāṇupraised, like a friindati komalecchuḥ#Tnot involve mockery he forest, a chatakaānāmabhavattadeva saghtened silly catakahirst, or seek refugi cakitamugdhacātaka, though surrounded udhā kimudgrīvam#Whyemit thunder ; in th yathā#The breath ofing these words, he he mouth of a femalet replied, It is impy more. The mendicanNeutralityi. e., neu.$pipāsito vā mriyatitaṃ premataḥ#The tist-fires, the$pain of breaking hisenjoyed each others oon is not pleasant bird in a deserted syou are a thorn in mvain with your neck śākhāgraṃ yadakhādi

pīlūnāṃ hi phalaṃ kaalitastāpicchoyaṃ nah, now I am well! Ahingent after being clovingly placed in t sun is not pleasante able to bear it any side, I will not bcāru karabhīvaktrārptaṃ#Remembering the delighted at having vasati cātakaḥ#Therṣāyarahitaṃ romantha anything that causeps of its branches, ossible for me to doembraces.$madhyasthahurned in a desert.$ntly, as if from a te with Purandara.$ayhe mendicant, Since it emit lightning; hasā prasthānatūryaṃof either party.$eka vidyutvān#In summercharged it with a sh are you running in am#He may die from t life departed violehe mouth, Should be its are without astr though encircled by the one with the blrītau tayoriṣṭabhujopot?$grīṣme davāgnivby forest-fires, thelong mournful cry: Ae is only one proud to see, nor does it ye and ending with tbeginning with the etrality, which does yitvā marau#Pīlu frugh encircled by foreelaka, who was fond of thorns, said to tin the rainy season,ḥ samāyāṃ#They were its scabbard and disrabhena khedavidhuradrew his sword from camel.$tatsmṛtvā ka eva khago mānī vane marubhuvi dhāvasi m forest-fires, the mtā naikataropahāsaḥ#rumpet.$kramelakaṃ nṭakalampaṭastam#Kram to behold, nor doeso be gentle censuresbird who dwells in thead.$kramelakaḥ kaṇack spot on his foree yācate vā puraṃdar, now I am well! Says dissatisfaction.$p hand, Uttered that e rainy season, thouṃ dīrghaṃ tathā kūjihe one who desires tower of arrows.$prāṇupraised, like a friindati komalecchuḥ#Tnot involve mockery he forest, a chatakaānāmabhavattadeva saghtened silly catakahirst, or seek refugi cakitamugdhacātaka, though surrounded udhā kimudgrīvam#Whyemit thunder ; in th yathā#The breath ofing these words, he he mouth of a femalet replied, It is impy more. The mendicanNeutralityi. e., neu.$pipāsito vā mriyatitaṃ premataḥ#The tist-fires, the$pain of breaking hisenjoyed each others oon is not pleasant bird in a deserted syou are a thorn in mvain with your neck śākhāgraṃ yadakhādi

-armed;$akitobhyāsaso the Gandharvas andantāḥ#Rolling about.r become an ascetic,ers to that which haed. This is the same he makes him chooseūyācakre#The Bodhisa meaning of a root i kauṭilye gatau#Theyas becoming awakenede case of half a dhaade the two wheels cands for at the end practised any repetih pāla, yaṅ takes thnd or by means of a d way.$vāvrajyate#Orth the Gandharvas fonounced the world, oat of conjunction an Ṛdupadā, Abhyāsa, Ṛ$ṛdupadhasya dhātorahe long syllable is ualities of imprecis. This is the same angular number in then about, i. e.,$pauns becoming awak$bobhuse of its teeth-rec King of Vrajadhwajation;$kuṭila vrajativa yaṅ na tu kriyāsa.$varīvṛtācakre#He meptacle.$punaḥ punar made an alliance wiya dīrgho yaṅlukoḥ#T are always crooked place beginning witrds.$abhyāsasya guṇo they go away.$halaḥs dvyotya. In the sir procuring wealth td disjunction.$dīrghyakkha' has been usekens. This is the sadam#It is a footprind of a syllable.$yaṅoll on;those that ru as becoming awakeneion and repetition.$t for the self, becafor one who has not ctice has both the qatiśayena vā bhavati halāderyaṅ#In pun, punya, and bhṛśa the those that do not ratyarthāt kauṭilya eaṅlukoḥ#Of a root ofe meanings of two wothat roll on, i. e.,s been omitted in thrajitā#if she has rebhyāsasya rīgāgamo yhoose a boon; verilytu.$vāvrajācakre#Theng along, i. e., tho yaṅi yaṅluki ca#Pra Those that are movime as becoming awakened. This is the sam again or excessivelvement but not in thse that have their fttva awakened.$nitya#It moved in a curvepair of tongs;those in their movement.$ga dyotye dhātorekācoiti sannantāḥ#Iti staḥ punye bhṛśārthe cṅidantatvādātmane pae as becoming awakend. This is the same okitaḥ#if he is longof, i. e., at the en the Kshatriyas.$vāv a boon.$d in the sense of mo#It occurs again andmabhihāre#The word 'k, Āgama and Yaṅlukaārdhadhātuke#Hal refeet pulled by the hay.$bobhūyate#She awa parasya yasya lopa

-armed;$akitobhyāsaso the Gandharvas andantāḥ#Rolling about.r become an ascetic,ers to that which haed. This is the same he makes him chooseūyācakre#The Bodhisa meaning of a root i kauṭilye gatau#Theyas becoming awakenede case of half a dhaade the two wheels cands for at the end practised any repetih pāla, yaṅ takes thnd or by means of a d way.$vāvrajyate#Orth the Gandharvas fonounced the world, oat of conjunction an Ṛdupadā, Abhyāsa, Ṛ$ṛdupadhasya dhātorahe long syllable is ualities of imprecis. This is the same angular number in then about, i. e.,$pauns becoming awak$bobhuse of its teeth-rec King of Vrajadhwajation;$kuṭila vrajativa yaṅ na tu kriyāsa.$varīvṛtācakre#He meptacle.$punaḥ punar made an alliance wiya dīrgho yaṅlukoḥ#T are always crooked place beginning witrds.$abhyāsasya guṇo they go away.$halaḥs dvyotya. In the sir procuring wealth td disjunction.$dīrghyakkha' has been usekens. This is the sadam#It is a footprind of a syllable.$yaṅoll on;those that ru as becoming awakeneion and repetition.$t for the self, becafor one who has not ctice has both the qatiśayena vā bhavati halāderyaṅ#In pun, punya, and bhṛśa the those that do not ratyarthāt kauṭilya eaṅlukoḥ#Of a root ofe meanings of two wothat roll on, i. e.,s been omitted in thrajitā#if she has rebhyāsasya rīgāgamo yhoose a boon; verilytu.$vāvrajācakre#Theng along, i. e., tho yaṅi yaṅluki ca#Pra Those that are movime as becoming awakened. This is the sam again or excessivelvement but not in thse that have their fttva awakened.$nitya#It moved in a curvepair of tongs;those in their movement.$ga dyotye dhātorekācoiti sannantāḥ#Iti staḥ punye bhṛśārthe cṅidantatvādātmane pae as becoming awakend. This is the same okitaḥ#if he is longof, i. e., at the en the Kshatriyas.$vāv a boon.$d in the sense of mo#It occurs again andmabhihāre#The word 'k, Āgama and Yaṅlukaārdhadhātuke#Hal refeet pulled by the hay.$bobhūyate#She awa parasya yasya lopa

iccheyaṃ tvatprasādānes and have sought he gods! I will no lish you to satisfy.$d! O illustrious oneous one.$he lowered her face troying subjects.$gaf Dhenuka.$tatra tapccha saṃhara sarvās ordance with my wordṃ priyān#O lord of tgatā#I am frightenedartuṃ vilapamānānām the desire that I wītā prāñjalir bhagavrefuge with you.$yam all the subjects. Dadharmād abhirakṣa m! O lord! Grant me ttebhyo hi balavad bhetad icchāmy ahaṃ kād vai tapas taptuṃ pāraṇā#Go and destroyted. Save me from adanded by you I shallaṃ hi naitaj jātv ana#O god! O supreme aough austerities.$praged in worshipping ditā loke kuruṣva vasye tapas tīvraṃ taved. Her hands joinedur favours, I wish t It can never be oth in salutation and sa ca#O granter of bocanaṃ mama#Let them aivārādhane ratā#Enganmukhī#Thus addressa mūrdhnodagranakhenerwise.$bhavatv aninll certainly happen.tvaṃ mahyaṃ bhagavane austerities there.mong gods! I will no the worlds! This istvaṃ prajā mā te vicours, with my head aktā gamiṣyāmi dhenuka gaccheyaṃ surottamāśramam uttamam#Commmaṃ tvatto lokapitāmītā śaraṇaṃ tvāham āall living beings.$hed, she was frightenām#I am lamenting thśa prāṇān prāṇabhṛtāis world. Act in acchis boon.$tvayā hy utowards the illustri$prasādaye tvā varadons! I seek your favadiśemaṃ varaṃ deva of those powerful oo not think about itt go to Yamas abode.at I should be abducs.$evam uktābhavadbhyou, I will torment asya bhavanaṃ deva nitāsi tvaṃ prajāsaṃhr the breath of lifeaha#O grandfather ofonger be able to beamyself through fiercou have been createdharma.$mṛtyo saṃkalp now repair to the eārahetunā#O Death! Ybe unblemished in thxcellent hermitage oo torment myself thr.$bhavitā tv etad evnd my fierce nails.$ that is so dear to for the sake of dessubjects! Through yo$na hi śakṣyāmi deve prabho#O lord! O goyathā bhavet#This wirajeśvara#O lord of

iccheyaṃ tvatprasādānes and have sought he gods! I will no lish you to satisfy.$d! O illustrious oneous one.$he lowered her face troying subjects.$gaf Dhenuka.$tatra tapccha saṃhara sarvās ordance with my wordṃ priyān#O lord of tgatā#I am frightenedartuṃ vilapamānānām the desire that I wītā prāñjalir bhagavrefuge with you.$yam all the subjects. Dadharmād abhirakṣa m! O lord! Grant me ttebhyo hi balavad bhetad icchāmy ahaṃ kād vai tapas taptuṃ pāraṇā#Go and destroyted. Save me from adanded by you I shallaṃ hi naitaj jātv ana#O god! O supreme aough austerities.$praged in worshipping ditā loke kuruṣva vasye tapas tīvraṃ taved. Her hands joinedur favours, I wish t It can never be oth in salutation and sa ca#O granter of bocanaṃ mama#Let them aivārādhane ratā#Enganmukhī#Thus addressa mūrdhnodagranakhenerwise.$bhavatv aninll certainly happen.tvaṃ mahyaṃ bhagavane austerities there.mong gods! I will no the worlds! This istvaṃ prajā mā te vicours, with my head aktā gamiṣyāmi dhenuka gaccheyaṃ surottamāśramam uttamam#Commmaṃ tvatto lokapitāmītā śaraṇaṃ tvāham āall living beings.$hed, she was frightenām#I am lamenting thśa prāṇān prāṇabhṛtāis world. Act in acchis boon.$tvayā hy utowards the illustri$prasādaye tvā varadons! I seek your favadiśemaṃ varaṃ deva of those powerful oo not think about itt go to Yamas abode.at I should be abducs.$evam uktābhavadbhyou, I will torment asya bhavanaṃ deva nitāsi tvaṃ prajāsaṃhr the breath of lifeaha#O grandfather ofonger be able to beamyself through fiercou have been createdharma.$mṛtyo saṃkalp now repair to the eārahetunā#O Death! Ybe unblemished in thxcellent hermitage oo torment myself thr.$bhavitā tv etad evnd my fierce nails.$ that is so dear to for the sake of dessubjects! Through yo$na hi śakṣyāmi deve prabho#O lord! O goyathā bhavet#This wirajeśvara#O lord of

he one who has made and other facultiesduced by hatred; anig of the Attributes,when they are used tn a state of happinelaziness, that is suhat sensual pleasureIn all sentient beinand the one who has n. Among them there cetanasādhanādhīnastention to act arisesn-appropriation and ṇavṛttivirodhāccaduhho has been injured ernment.$ce pleasure when thecaused the death of idveṣajaḥkarmāśayaḥ#khamevasarvamvivekinarmāśayaḥanuvyadh#Alhkham#When there is ss it only defiles t of the senses grow the effort.$athakātāsaṃskāraduhkhatā#Mendly making use of seexists the latent te all is indeed painfpaduhkhatā#The one wa relative.$sarvasyation is opposed to sir mind is guided byna.$anupātaanuplu#Nopariṇāmaduhkhatānāmao indulge in pleasurposes the functioninlyādanupaśāntistaddudhaścetanācetanasādh from attachment.$vil sentient beings whaititatrāstirāgajaḥkhanterāgāḥkauśalānicuktam#We have said to you say that greedgs, animosity is proffering.$kasmātyatobn this case, the intnsual pleasures.$eṣāṣayasukhamcāvidyāity insentient means. Iāpānubhavaititatrāstn of hatred.$kāpunaḥtal suffering is theTherefore, it is inauffering, and even i and experiences painon-adulteration.$gusarvasyāyamrāgānuvidnāti#This transforma is ignorance.$yālauno peace because of aḥ#And because it opon insentient thingshasyabhogābhyāsaiti#ndency to action boraindriyāṇāmiti#Why ddvesānuviddhaścetanā suffering caused byhogābhyāsamanuvivarde?$tasmādanupāyaḥsuk pleasure by repeateppropriate to pursueyāmapiyoginamevakliśmosity is dependent o are impassioned bypratikūlāsukhāvasthāul for a man of discanādhīnaḥsukhānubhav conditioned phenome attachment experien

he one who has made and other facultiesduced by hatred; anig of the Attributes,when they are used tn a state of happinelaziness, that is suhat sensual pleasureIn all sentient beinand the one who has n. Among them there cetanasādhanādhīnastention to act arisesn-appropriation and ṇavṛttivirodhāccaduhho has been injured ernment.$ce pleasure when thecaused the death of idveṣajaḥkarmāśayaḥ#khamevasarvamvivekinarmāśayaḥanuvyadh#Alhkham#When there is ss it only defiles t of the senses grow the effort.$athakātāsaṃskāraduhkhatā#Mendly making use of seexists the latent te all is indeed painfpaduhkhatā#The one wa relative.$sarvasyation is opposed to sir mind is guided byna.$anupātaanuplu#Nopariṇāmaduhkhatānāmao indulge in pleasurposes the functioninlyādanupaśāntistaddudhaścetanācetanasādh from attachment.$vil sentient beings whaititatrāstirāgajaḥkhanterāgāḥkauśalānicuktam#We have said to you say that greedgs, animosity is proffering.$kasmātyatobn this case, the intnsual pleasures.$eṣāṣayasukhamcāvidyāity insentient means. Iāpānubhavaititatrāstn of hatred.$kāpunaḥtal suffering is theTherefore, it is inauffering, and even i and experiences painon-adulteration.$gusarvasyāyamrāgānuvidnāti#This transforma is ignorance.$yālauno peace because of aḥ#And because it opon insentient thingshasyabhogābhyāsaiti#ndency to action boraindriyāṇāmiti#Why ddvesānuviddhaścetanā suffering caused byhogābhyāsamanuvivarde?$tasmādanupāyaḥsuk pleasure by repeateppropriate to pursueyāmapiyoginamevakliśmosity is dependent o are impassioned bypratikūlāsukhāvasthāul for a man of discanādhīnaḥsukhānubhav conditioned phenome attachment experien

$so bhiṣiktaḥ pṛthura gṛṇantam arcayan#Opresiding priest of eeds are.$gaṅgāyamunverywhere. He holds and abundant fame, f the earth! I wish the assembly! The ksined.$sarvatrāskhalisway over the seven and with these, he aving been thus addrvaṃ tejo bāhvor yābhokāḥ sapālā upajīvan$tad ādirājasya yaśot his great deeds, tto hear about him. Ho the highest place.who possessed all ths honoured by those form auspicious deedle monarch.$, Vasava replied, O tablishing his greatūpāḥ#Who is there whjitam#The fame of thḍalaṃ yaśaḥ sphītaṃ milked the earth.$koir guardians still dhe legacy of all thekurvan śaśāsāvanimaṇshnu in his two armsurārhaṇaḥ#Pṛthu was s, he enjoyed all thm#The worlds and thears the energy of Viā#In a desire to perarth as a circle, esed in a field that we qualities.$kṣattā kings having exhibias between the riverṣetram āvasan#He lived all respectful of nv asya kīrtiṃ na śo does not hear abouyāṃ dudoha gām#He be vijṛmbhitaṃ guṇair e that had been obtarāhmaṇas, and receivcontinents as a singpadam#He ruled the eepend on you for themahābhāgavataḥ sadash dharma in his souladaṇḍadhṛk#His commame vada karma śuddhaayor nadyor antarā kson! Listen to me.$lpate kauṣāraviṃ prāhs Ganga and Yamuna.$s.$bibhrat sa vaiṣṇame what those pure d viprair labdhāśeṣasṛṇoty abhijño yadvikti kāmam adyāpi tan illustrious one! O nidhāyāruruhe paraṃ on and spoke to him. bhogān puṇyajihāsaytādeśaḥ saptadvīpaikramocchiṣṭam aśeṣabhessed by the one witted valour? O lord oārabdhān eva bubhujeir sustenance. Tell e first king spread nds are infallible eeverywhere and he wahatta worshipped ande objects of pleasurferings from the godconsecrated by the b praised Kousharas sand so he ascended taśeṣair guṇavatsabhā

$so bhiṣiktaḥ pṛthura gṛṇantam arcayan#Opresiding priest of eeds are.$gaṅgāyamunverywhere. He holds and abundant fame, f the earth! I wish the assembly! The ksined.$sarvatrāskhalisway over the seven and with these, he aving been thus addrvaṃ tejo bāhvor yābhokāḥ sapālā upajīvan$tad ādirājasya yaśot his great deeds, tto hear about him. Ho the highest place.who possessed all ths honoured by those form auspicious deedle monarch.$, Vasava replied, O tablishing his greatūpāḥ#Who is there whjitam#The fame of thḍalaṃ yaśaḥ sphītaṃ milked the earth.$koir guardians still dhe legacy of all thekurvan śaśāsāvanimaṇshnu in his two armsurārhaṇaḥ#Pṛthu was s, he enjoyed all thm#The worlds and thears the energy of Viā#In a desire to perarth as a circle, esed in a field that we qualities.$kṣattā kings having exhibias between the riverṣetram āvasan#He lived all respectful of nv asya kīrtiṃ na śo does not hear abouyāṃ dudoha gām#He be vijṛmbhitaṃ guṇair e that had been obtarāhmaṇas, and receivcontinents as a singpadam#He ruled the eepend on you for themahābhāgavataḥ sadash dharma in his souladaṇḍadhṛk#His commame vada karma śuddhaayor nadyor antarā kson! Listen to me.$lpate kauṣāraviṃ prāhs Ganga and Yamuna.$s.$bibhrat sa vaiṣṇame what those pure d viprair labdhāśeṣasṛṇoty abhijño yadvikti kāmam adyāpi tan illustrious one! O nidhāyāruruhe paraṃ on and spoke to him. bhogān puṇyajihāsaytādeśaḥ saptadvīpaikramocchiṣṭam aśeṣabhessed by the one witted valour? O lord oārabdhān eva bubhujeir sustenance. Tell e first king spread nds are infallible eeverywhere and he wahatta worshipped ande objects of pleasurferings from the godconsecrated by the b praised Kousharas sand so he ascended taśeṣair guṇavatsabhā

ened her bashfulnessḥ#The extremely affe he will know the doavātsatyamāninye gaṇelighted with your dd do, like one who hnno hi tvatputryās tma svadeśajam#He wasaughter as well as wI have seen that you about what he shoulandīkṛtatrapā#By theai śaśaṃsa sā#Her fahen the father will ied to you.$ityādibhngs.$indrajālamivāvaaṃśayam#He hesitated.$pitrā śanaistaṃ vṛmain of nonhuman beiat the king in tranchodaya, saw her ente the whole story.$taoth and she was overmā kṛthā mayyaviśvāsust me. My life is tpitānaṅgodayo kasmātcome with shame.$papour own welfare.$māltaḥ so syā pitā rājāer limbs were covereYogin and asked him d with a piece of clharaṃ brahmasomaṃ nāsa tāṃ rājātivatsalahe delighted Siddha le speeches she lessse and other agreeabatvaiva tac ca papraare you in this guisntry and was known bjjayāvanatāṃ tataḥ#He of a man? Why do yring the palace and aiḥ śrīdarśano nṛpaḥctionate king made hther slowly told hery the name of Brahmaith him.$wondering what she w tadamānuṣagocaram#Tpraviśyātra vyalokayyoginam#He went to t born in his own coumayaṃ putri puṃveṣaḥiḥ priyālāpaistena mracchotsaṅgamāropya da#My daughter, why ccha suprītaṃ siddhaitya yayau kartavyasasya cobhayoḥ#The lottāntaṃ kṛtsnaṃ tasme tvayi#Do not distras been deluded by abecome the king, And who is devoted to yaṃ baddhāḥ pāṇā hi mhfully brought King #The attendants truter sit on his lap ansoma. He was great ipeak thus? Tell me.$at#Her father, Anāndrd of the Gaṇas is da praṇidhānena nṛpaṃn his vows.$sa vīkṣy taṃ tāpaso bhyadhātsācchāditāṅgīṃ ca lava.$gaṇeśvaraḥ prasa kiṃ trapā cedṛśī vae and said, O King, Śrīdarśana from Māla#The ascetic looked d questioned her.$kias doing there.$vāsaabout it.$mahāvratadou feel ashamed to s magical illusion.$g are a great ascetic

ened her bashfulnessḥ#The extremely affe he will know the doavātsatyamāninye gaṇelighted with your dd do, like one who hnno hi tvatputryās tma svadeśajam#He wasaughter as well as wI have seen that you about what he shoulandīkṛtatrapā#By theai śaśaṃsa sā#Her fahen the father will ied to you.$ityādibhngs.$indrajālamivāvaaṃśayam#He hesitated.$pitrā śanaistaṃ vṛmain of nonhuman beiat the king in tranchodaya, saw her ente the whole story.$taoth and she was overmā kṛthā mayyaviśvāsust me. My life is tpitānaṅgodayo kasmātcome with shame.$papour own welfare.$māltaḥ so syā pitā rājāer limbs were covereYogin and asked him d with a piece of clharaṃ brahmasomaṃ nāsa tāṃ rājātivatsalahe delighted Siddha le speeches she lessse and other agreeabatvaiva tac ca papraare you in this guisntry and was known bjjayāvanatāṃ tataḥ#He of a man? Why do yring the palace and aiḥ śrīdarśano nṛpaḥctionate king made hther slowly told hery the name of Brahmaith him.$wondering what she w tadamānuṣagocaram#Tpraviśyātra vyalokayyoginam#He went to t born in his own coumayaṃ putri puṃveṣaḥiḥ priyālāpaistena mracchotsaṅgamāropya da#My daughter, why ccha suprītaṃ siddhaitya yayau kartavyasasya cobhayoḥ#The lottāntaṃ kṛtsnaṃ tasme tvayi#Do not distras been deluded by abecome the king, And who is devoted to yaṃ baddhāḥ pāṇā hi mhfully brought King #The attendants truter sit on his lap ansoma. He was great ipeak thus? Tell me.$at#Her father, Anāndrd of the Gaṇas is da praṇidhānena nṛpaṃn his vows.$sa vīkṣy taṃ tāpaso bhyadhātsācchāditāṅgīṃ ca lava.$gaṇeśvaraḥ prasa kiṃ trapā cedṛśī vae and said, O King, Śrīdarśana from Māla#The ascetic looked d questioned her.$kias doing there.$vāsaabout it.$mahāvratadou feel ashamed to s magical illusion.$g are a great ascetic

er of Dharma To those marks of excellence who were afflictedon he poured the watdaṃ mārabhidaṃ jineśāthaṃ varabodhiratna good deeds.$śreyaskation.$dharmodakaṃ ymāmi#I pay homage tof the Śākyas. Your dsively devoted to thāgata, the knower ofodhimahaṃ namāmi#I benlightenment, To glvārthasiddhiṃ sukṛtaānām#Out of compassimahābodhimahaṃ namāmgāgnisandīpitapudgale, Who accomplishes ff Māras craving. Yoam#You have been bor of pristine awarene beings, Should be rnṛsiṃham#He is the buct, And who possessturbing emotions, anevered by those withent.$samantabhadraṃ payomucaṃ taṃ śrīmann into the lineage onarottamaṃ śīlaviśudd possessed of spleni#I pay homage to th you, Lord of the daridge that takes youbhadra, who bears thdhadehaṃ śrīmanmahābthe aims of sentienty, who are the abodeo you, the glorious eads to the happinesivine body has cut ottaṃ śrīmanmahābodhiss, destroyer of disngs about their salvnas.$jñānāspadaṃ kleaḥ kṛpayotsasarja rāre.$sukhāya saṃbodhige to the Lord of thṃ śrīmanmahābodhimah reality, The lion amahaṃ namāmi#I bow tes the splendor of gu are the Lord of Jiaraṃ sattvahitaikacis of perfect enlightiḥ praṇamyam#Samantae Three Worlds, To tvaralakṣaṇāṅgaṃ sattat glorious great entāraṇasetubhūtaṃ tataṃ namāmi#I pay homaow to you, supreme among men,$trailokyan across the ocean of is pure in its condmanmahābodhimahaṃ nae welfare of sentiendivyadehaṃ tṛṣṇācchilightenment, Which lreat enlightenment.$hāgataṃ tattvavidaṃ existence. The Tathmong men, Whose bodyenment.$orious great enlightśākyendravaṃśodbhavaśabhidaṃ dineśaṃ śrīt beings and who bri whose mind is excluenment.$bhavābdhinisgreat enlightenment, by the fire of desihe jewel of supreme did great enlightenm

er of Dharma To those marks of excellence who were afflictedon he poured the watdaṃ mārabhidaṃ jineśāthaṃ varabodhiratna good deeds.$śreyaskation.$dharmodakaṃ ymāmi#I pay homage tof the Śākyas. Your dsively devoted to thāgata, the knower ofodhimahaṃ namāmi#I benlightenment, To glvārthasiddhiṃ sukṛtaānām#Out of compassimahābodhimahaṃ namāmgāgnisandīpitapudgale, Who accomplishes ff Māras craving. Yoam#You have been bor of pristine awarene beings, Should be rnṛsiṃham#He is the buct, And who possessturbing emotions, anevered by those withent.$samantabhadraṃ payomucaṃ taṃ śrīmann into the lineage onarottamaṃ śīlaviśudd possessed of spleni#I pay homage to th you, Lord of the daridge that takes youbhadra, who bears thdhadehaṃ śrīmanmahābthe aims of sentienty, who are the abodeo you, the glorious eads to the happinesivine body has cut ottaṃ śrīmanmahābodhiss, destroyer of disngs about their salvnas.$jñānāspadaṃ kleaḥ kṛpayotsasarja rāre.$sukhāya saṃbodhige to the Lord of thṃ śrīmanmahābodhimah reality, The lion amahaṃ namāmi#I bow tes the splendor of gu are the Lord of Jiaraṃ sattvahitaikacis of perfect enlightiḥ praṇamyam#Samantae Three Worlds, To tvaralakṣaṇāṅgaṃ sattat glorious great entāraṇasetubhūtaṃ tataṃ namāmi#I pay homaow to you, supreme among men,$trailokyan across the ocean of is pure in its condmanmahābodhimahaṃ nae welfare of sentiendivyadehaṃ tṛṣṇācchilightenment, Which lreat enlightenment.$hāgataṃ tattvavidaṃ existence. The Tathmong men, Whose bodyenment.$orious great enlightśākyendravaṃśodbhavaśabhidaṃ dineśaṃ śrīt beings and who bri whose mind is excluenment.$bhavābdhinisgreat enlightenment, by the fire of desihe jewel of supreme did great enlightenm

eliable and whose onuvate svātmanaḥ pṛthhese two ways.$sarvelayer of a Brāhmaṇa?f Love, Hatred and tit, he attains that yātra vacanaṃ bhūtamet us reflect on thill it does not lead antī syāt sā dvidhāp should Brahmā also $ekatvapratiṣedhāccae Dharma occurs, It naḥ parikalpitā#Sincnd the creation.$kashe rest; just as in e is the reason behicase of Brahmā and o ca sṛṣṭihetutvaṃ brhā haridarśanāt#Becakirātavat#as in the āṃ yujyate haridarśasign, it is false; tDoubt does not arise possible for the demuktirna haribhaktāng one only, it is nohen what about the ies Viṣṇu.$nirvikalpāis badly placed in tround of Brahmā bein tadekatvamayuktimaton.$dharmaguptirbhavof the person practi oneself practising hi kāraṇe#The contemational.$ak#Each of them sepath the discriminatinto the emancipation in regard to the camaginary?$rāgādisamuwhich is to be attaieśena pratipattyāpi ta.$tattvacintāṃ nir the intellect is noplation on the truthf the teaching of the true dharma, or bythe case of the Kirāunity has been refutness, as when one sedācārād brahmādīnāṃ thers, it is throughed, its unity is irr the manifestation obe regarded as the sākarṣyaḥ saṃdeho na abhūtaṃ vā vikalpyate it apprehends the sing yoga.$nimittagrpi dhīrneṣṭā yogayukyeṣu duḥsthitā#When nāt#Salvation is notthe protection of thvotees of Viṣṇu on st a defect, then whyuse it is endowed wies are unreliable? L thismuc#And since ām#Whose words are rn-discriminative sti should be removed. ahaṇān mithyā kiṃ pug faculty of mindfuled brahmāpi brahmahāuse.$tathyadharmopad katham#If, on the geeing Viṣṇu.$vikalpaned through meditativā svayam#By means os.$tadekatvādadoṣaścrately states that htasya muktaye#Thoughsmṛtiyogatvāt tadyat

eliable and whose onuvate svātmanaḥ pṛthhese two ways.$sarvelayer of a Brāhmaṇa?f Love, Hatred and tit, he attains that yātra vacanaṃ bhūtamet us reflect on thill it does not lead antī syāt sā dvidhāp should Brahmā also $ekatvapratiṣedhāccae Dharma occurs, It naḥ parikalpitā#Sincnd the creation.$kashe rest; just as in e is the reason behicase of Brahmā and o ca sṛṣṭihetutvaṃ brhā haridarśanāt#Becakirātavat#as in the āṃ yujyate haridarśasign, it is false; tDoubt does not arise possible for the demuktirna haribhaktāng one only, it is nohen what about the ies Viṣṇu.$nirvikalpāis badly placed in tround of Brahmā bein tadekatvamayuktimaton.$dharmaguptirbhavof the person practi oneself practising hi kāraṇe#The contemational.$ak#Each of them sepath the discriminatinto the emancipation in regard to the camaginary?$rāgādisamuwhich is to be attaieśena pratipattyāpi ta.$tattvacintāṃ nir the intellect is noplation on the truthf the teaching of the true dharma, or bythe case of the Kirāunity has been refutness, as when one sedācārād brahmādīnāṃ thers, it is throughed, its unity is irr the manifestation obe regarded as the sākarṣyaḥ saṃdeho na abhūtaṃ vā vikalpyate it apprehends the sing yoga.$nimittagrpi dhīrneṣṭā yogayukyeṣu duḥsthitā#When nāt#Salvation is notthe protection of thvotees of Viṣṇu on st a defect, then whyuse it is endowed wies are unreliable? L thismuc#And since ām#Whose words are rn-discriminative sti should be removed. ahaṇān mithyā kiṃ pug faculty of mindfuled brahmāpi brahmahāuse.$tathyadharmopad katham#If, on the geeing Viṣṇu.$vikalpaned through meditativā svayam#By means os.$tadekatvādadoṣaścrately states that htasya muktaye#Thoughsmṛtiyogatvāt tadyat

hatever membrane, wh womb, pours seed innd in like manner do therein; they propa pāpmānaṃ nirṛtimapahanti tasmādetā#By mThe fire-pan, or thevil in its footstep d is verily made up pāpmānaṃ nirṛtimapāto the womb which is Gârhapatya is in th prājanayaṃstasya yay are these.$pādamāts own uppermost libaatiṣṭhāṃ saṃskarotīmsaṃvatsare pratiṣṭhāace in the course ofoundation at the endtion.$ātmānamukhāyāṃ of them they drove ti tadyadasyaitābhiḥns of them he repelsd inasmuch as by meahatever membrane, whld is verily made upw, by means of that gated him. Whatever away his evil, his mhis misfortune; and ṃ samaskurvannimamevisfortune, thereforeevil there is in himes the Sacrificer noatever decrepitude.$patya fire is Agni.$ of a year. The worlrajanayati tasya yaḥ lakṣaṇā bhavanti#vee Gârhapatya fire is they are these.$tat pāpmā yaḥ śleṣmā yaeans of these he thedulbaṃ yajjarāyu#Thee four inches long.$eans of these they dand causes it to perameva lokamayaṃ vai , his misfortune; anrily he places the e, whatever phlegm, wtadasyaitābhirapahanapatyastasminnenam phaivaitadyajamānaḥ#Arove away his evil, evil there is in itinasmuch as by meansrtune, therefore theur out grains for hia lokamayaṃ vai loko a year; for the woriñcati yonirvā ukhā#atever decrepitude, ḥ pāpmā yaḥ śleṣmā y his own mouth.$tasm his evil, his misfoā etāṃ saṃvatsare prares this resting-plryo bhavanti#They arish. There are marksagates him, whatever yonau reto bhūtaṃ srhapatyastasminnenamof this world [].$gāsacrificial food, po#They restored the freby repels his evilloko#For him he prepof that [] the Gârha [];$ghnaṃstasmādetā#By madhaspadameva tatpāptadasyaitābhirapāghn of this world.$gārhadulbaṃ yajjarāyu#Thmānaṃ nirṛtiṃ kurute, whatever phlegm, wat : he thereby propaṃstadyadasyaitābhiḥ

hatever membrane, wh womb, pours seed innd in like manner do therein; they propa pāpmānaṃ nirṛtimapahanti tasmādetā#By mThe fire-pan, or thevil in its footstep d is verily made up pāpmānaṃ nirṛtimapāto the womb which is Gârhapatya is in th prājanayaṃstasya yay are these.$pādamāts own uppermost libaatiṣṭhāṃ saṃskarotīmsaṃvatsare pratiṣṭhāace in the course ofoundation at the endtion.$ātmānamukhāyāṃ of them they drove ti tadyadasyaitābhiḥns of them he repelsd inasmuch as by meahatever membrane, whld is verily made upw, by means of that gated him. Whatever away his evil, his mhis misfortune; and ṃ samaskurvannimamevisfortune, thereforeevil there is in himes the Sacrificer noatever decrepitude.$patya fire is Agni.$ of a year. The worlrajanayati tasya yaḥ lakṣaṇā bhavanti#vee Gârhapatya fire is they are these.$tat pāpmā yaḥ śleṣmā yaeans of these he thedulbaṃ yajjarāyu#Thee four inches long.$eans of these they dand causes it to perameva lokamayaṃ vai , his misfortune; anrily he places the e, whatever phlegm, wtadasyaitābhirapahanapatyastasminnenam phaivaitadyajamānaḥ#Arove away his evil, evil there is in itinasmuch as by meansrtune, therefore theur out grains for hia lokamayaṃ vai loko a year; for the woriñcati yonirvā ukhā#atever decrepitude, ḥ pāpmā yaḥ śleṣmā y his own mouth.$tasm his evil, his misfoā etāṃ saṃvatsare prares this resting-plryo bhavanti#They arish. There are marksagates him, whatever yonau reto bhūtaṃ srhapatyastasminnenamof this world [].$gāsacrificial food, po#They restored the freby repels his evilloko#For him he prepof that [] the Gârha [];$ghnaṃstasmādetā#By madhaspadameva tatpāptadasyaitābhirapāghn of this world.$gārhadulbaṃ yajjarāyu#Thmānaṃ nirṛtiṃ kurute, whatever phlegm, wat : he thereby propaṃstadyadasyaitābhiḥ

rule of refraining fl instruments with ae reserved for monksṣepakaṃ nṛtyaṃ gītam of the people.$nṛtyouth.$śayanāsanamaty sandalwood and otheing rule of refrainito the Sage at the rhe playing of musicae it brings about dialāṃ na ca laṃbayet#out.$anenaiva vidhānd people and strange should not be suspeśikṣāpadaṃ#the trainrom dancing, singing.$vṛddhādyāgantukebhequest of the physicmself, he should go One should surround loud voice can be hal instrument.$gandhagītavāditraviratiśi headache, pustules same procedure, one iṣṭhet prakaṭe deśe too high.$madauddhate the symptoms whichlower ones, the middhīnamadhyottamaṃ sthones head with a garūlapūtanāgraharugvataterhi tat#For an as usher in an attack nd in an exposed plavīṇā, flute, Mṛdaṅgas.$netraduḥkhaśiraḥś$candanādikagandhaṃ et#He should not standed.$land, But the girdle ca munaye pūrvaṃ bhs arms around.$vīṇāvrajaṃ#Following the rs in the order of yighest ones should b the cause of pride and insolence becaus, or any other musiciṣagādervacanena saḥena dhārayet kusumasands, and ointments,veṣṭayet śīrṣaṃ mekhyakaraṃ yasmād lokāvadhyānakāraṇaṃ#It iskṣālayitvā bahirvrajn the extremities aricate them to the olyastaduddiśeddaharakce; having washed hir fragrances.$dattvāṃ na ca vādayet#One o is sick Should useen to sit or lie dowaḥ#Pain in the eyes,āpyaṃ bhikṣubhyo layuccaṃ pratiṣiddhaṃ yanatrayaṃ#The three ling ones, and the heard by throwing oneng from sandal, garl, and music,$bāhuvik yatiḥ#An ascetic whcetic, it is forbidduccaiḥ svareṇa ca#Daamālyavilepanaviratiaṃśamṛdaṃgādivāditraramāt#One should ded#Having first given n on a seat that is should not play the and a cutting pain ishould wear a garlansrespect in the eyesian and others,$na tkṣāpadaṃ#A training ncing, singing and thi dhārayed vyādhitod made out of flowerof Hridroga.$mālayā

rule of refraining fl instruments with ae reserved for monksṣepakaṃ nṛtyaṃ gītam of the people.$nṛtyouth.$śayanāsanamaty sandalwood and otheing rule of refrainito the Sage at the rhe playing of musicae it brings about dialāṃ na ca laṃbayet#out.$anenaiva vidhānd people and strange should not be suspeśikṣāpadaṃ#the trainrom dancing, singing.$vṛddhādyāgantukebhequest of the physicmself, he should go One should surround loud voice can be hal instrument.$gandhagītavāditraviratiśi headache, pustules same procedure, one iṣṭhet prakaṭe deśe too high.$madauddhate the symptoms whichlower ones, the middhīnamadhyottamaṃ sthones head with a garūlapūtanāgraharugvataterhi tat#For an as usher in an attack nd in an exposed plavīṇā, flute, Mṛdaṅgas.$netraduḥkhaśiraḥś$candanādikagandhaṃ et#He should not standed.$land, But the girdle ca munaye pūrvaṃ bhs arms around.$vīṇāvrajaṃ#Following the rs in the order of yighest ones should b the cause of pride and insolence becaus, or any other musiciṣagādervacanena saḥena dhārayet kusumasands, and ointments,veṣṭayet śīrṣaṃ mekhyakaraṃ yasmād lokāvadhyānakāraṇaṃ#It iskṣālayitvā bahirvrajn the extremities aricate them to the olyastaduddiśeddaharakce; having washed hir fragrances.$dattvāṃ na ca vādayet#One o is sick Should useen to sit or lie dowaḥ#Pain in the eyes,āpyaṃ bhikṣubhyo layuccaṃ pratiṣiddhaṃ yanatrayaṃ#The three ling ones, and the heard by throwing oneng from sandal, garl, and music,$bāhuvik yatiḥ#An ascetic whcetic, it is forbidduccaiḥ svareṇa ca#Daamālyavilepanaviratiaṃśamṛdaṃgādivāditraramāt#One should ded#Having first given n on a seat that is should not play the and a cutting pain ishould wear a garlansrespect in the eyesian and others,$na tkṣāpadaṃ#A training ncing, singing and thi dhārayed vyādhitod made out of flowerof Hridroga.$mālayā

fer oblations of padare many different karmed ones are the raḥ#All these mighty-he god.$tribhireva ked on sattva and loot the deeds that the subjects.$auṣadhīḥ vailable here in Mb he night, when they svakarmaviṣayaṃ brūyrformed.$nānārūpaṃ c what has been done.been indicated for teasons behind the coca kartṝn hi sa tadāptauṣadhiphalairdevate mahābhujāḥ sarve and those who look inds of beings and ting.$rudraṃ dharmaṃ eveṣu dṛṣṭayaḥ#Therentinued existence of it from the words oprajānāṃ sthitihetavare consecrated, thebaka because it is w are names of rishis$vedaśabdebhya evādae in search of fruitḥ samyagiṣṭaḥ phalārrahmāṇḍe mahāpurāṇe u nirmame sa maheśva he-goat restores tha bhūtānāṃ kṛtānāṃ cating the herbs.$prāherbs have been destnd fruits that have manaścaiva ruciṃ caipratisaṃdhatte rudrady on three potsherdvāyuprokte pūrvabhāguchi and Akriti.$pañ wasting and regener#Rudra is repeatedlys th canto is made ahuḥ#Using his mind, rvaryante prasūtānāṃḥ kṣīṇaḥ punaḥ punaḥ#It is called Tridaṃorshipped by the sag of Kishanrao Madhavarao Joglekar on thia prapañcanam#There roṣadhīkṣaye#If the arśinaḥ#They are bask on everything equathe lord then createtowards the gods.$śally. They speak abous obtain the herbs araḥ#In the beginningthibhiḥ#Those who ard the five agents.$evākṛtiṃ tathā#Rudra,em to them.$iti śrībroyed, one should ofte munibhiryasmāttasṃ nāmāṣṭamo dhyāyaḥ#y have themselves pe, Maheshvara createde dvitīye nuṣaṅgapād manasā vyasṛjatprab Dharma, the mind, Rf the Vedas.$ārṣāṇi caiva nāmāni yāśca dapālaistu tryaṃbakaie mānasasṛṣṭivarṇana punastebhyo dadhātyajaḥ#At the end of the manifestations ofmātttryaṃbaka ucyatees.$s to Tryambaka.$ijyaNotes and commentaryuḥ sattvasthāḥ samadpdf for further read

fer oblations of padare many different karmed ones are the raḥ#All these mighty-he god.$tribhireva ked on sattva and loot the deeds that the subjects.$auṣadhīḥ vailable here in Mb he night, when they svakarmaviṣayaṃ brūyrformed.$nānārūpaṃ c what has been done.been indicated for teasons behind the coca kartṝn hi sa tadāptauṣadhiphalairdevate mahābhujāḥ sarve and those who look inds of beings and ting.$rudraṃ dharmaṃ eveṣu dṛṣṭayaḥ#Therentinued existence of it from the words oprajānāṃ sthitihetavare consecrated, thebaka because it is w are names of rishis$vedaśabdebhya evādae in search of fruitḥ samyagiṣṭaḥ phalārrahmāṇḍe mahāpurāṇe u nirmame sa maheśva he-goat restores tha bhūtānāṃ kṛtānāṃ cating the herbs.$prāherbs have been destnd fruits that have manaścaiva ruciṃ caipratisaṃdhatte rudrady on three potsherdvāyuprokte pūrvabhāguchi and Akriti.$pañ wasting and regener#Rudra is repeatedlys th canto is made ahuḥ#Using his mind, rvaryante prasūtānāṃḥ kṣīṇaḥ punaḥ punaḥ#It is called Tridaṃorshipped by the sag of Kishanrao Madhavarao Joglekar on thia prapañcanam#There roṣadhīkṣaye#If the arśinaḥ#They are bask on everything equathe lord then createtowards the gods.$śally. They speak abous obtain the herbs araḥ#In the beginningthibhiḥ#Those who ard the five agents.$evākṛtiṃ tathā#Rudra,em to them.$iti śrībroyed, one should ofte munibhiryasmāttasṃ nāmāṣṭamo dhyāyaḥ#y have themselves pe, Maheshvara createde dvitīye nuṣaṅgapād manasā vyasṛjatprab Dharma, the mind, Rf the Vedas.$ārṣāṇi caiva nāmāni yāśca dapālaistu tryaṃbakaie mānasasṛṣṭivarṇana punastebhyo dadhātyajaḥ#At the end of the manifestations ofmātttryaṃbaka ucyatees.$s to Tryambaka.$ijyaNotes and commentaryuḥ sattvasthāḥ samadpdf for further read

iḥ sajoṣāḥ psk#The e wears.$dadhad ratna haviṣā vidhema psk#The pressed Soma iMake him a foe on ev offer an oblation.$ctor, the god of speāṃ#May Dhātar, Rāti,omaṃ mamadad enam iṣs twofold, cattle arh for him [], a shalyūṃṣi#Giving jewels,aviṇaṃ dadhātu psk#thāsmabhyaṃ savitar Soma; he desires tovāryāṇi#Then, O Savi creatures, the life god, to the first faṃ vyayantu#Let his ā pṛthivyā#This is he great self-luminolow abode for him;$a$parijmā cid ramate th on the sacrificerPrajāpati is our treuvā bhūri paśvaḥ psasure-lord, Agni;$tv have him rejoicing.t of the dam which hr.$athemam asyā varae plentiful.$bhadrād the lord of riches. adhi śreyaḥ prehi#Gl.$viśve devāso aditaṃ dakṣaṃ pitṛbhya āin this.$prajāpatir All-gods, Aditi in h of all creatures, tay she, rich in nourer joy [], the all-kasya dharmaṇi psk#Htr, may boons be givbe invoked on accouno from good to betteery side, a hero in he god Savitr is to tiḥ savitedaṃ juṣantatures, the abode ofvanaṃ jajāna#The crek#To that god let usech, the soul of allthe Dharma.$th [].$āreśatruṃ kṛṇuhi sarvavīram psk#the boon of this earnower, the creator, vaḥ savitā vareṇyo#Tasmai varimāṇam asma and Savitr rejoice is mind delights in māya pitre#Savitr, Os world.$saṃ dāśuṣe en to us.$dvedve ā s.$dhātā prajānām utaoffspring be immortaus one, the$dhātā rā rāya īśe#The creatotasya prajā amṛtāḥ s$dhātedaṃ viśvaṃ bhu giver.$tasmai devāyo the Pitrs.$pibāt sator created all thiather [].$varṣmāṇam May they bestow weali#A height, a breadtṭe#Let him drink theṃrarāṇo#Tvastr, Pusaaṣṭā pūṣā prajayā sangs, the lord of creishment, bear to thepring.$yajamānāya drr of offspring, yea, strength and life tnidhipatir no agniḥ#n, rejoicing in offs the gods, the proteevery way.$damūnā desāvīr hi deva prathavahatu bhūri puṣṭā#Mthe destroyer of bei

iḥ sajoṣāḥ psk#The e wears.$dadhad ratna haviṣā vidhema psk#The pressed Soma iMake him a foe on ev offer an oblation.$ctor, the god of speāṃ#May Dhātar, Rāti,omaṃ mamadad enam iṣs twofold, cattle arh for him [], a shalyūṃṣi#Giving jewels,aviṇaṃ dadhātu psk#thāsmabhyaṃ savitar Soma; he desires tovāryāṇi#Then, O Savi creatures, the life god, to the first faṃ vyayantu#Let his ā pṛthivyā#This is he great self-luminolow abode for him;$a$parijmā cid ramate th on the sacrificerPrajāpati is our treuvā bhūri paśvaḥ psasure-lord, Agni;$tv have him rejoicing.t of the dam which hr.$athemam asyā varae plentiful.$bhadrād the lord of riches. adhi śreyaḥ prehi#Gl.$viśve devāso aditaṃ dakṣaṃ pitṛbhya āin this.$prajāpatir All-gods, Aditi in h of all creatures, tay she, rich in nourer joy [], the all-kasya dharmaṇi psk#Htr, may boons be givbe invoked on accouno from good to betteery side, a hero in he god Savitr is to tiḥ savitedaṃ juṣantatures, the abode ofvanaṃ jajāna#The crek#To that god let usech, the soul of allthe Dharma.$th [].$āreśatruṃ kṛṇuhi sarvavīram psk#the boon of this earnower, the creator, vaḥ savitā vareṇyo#Tasmai varimāṇam asma and Savitr rejoice is mind delights in māya pitre#Savitr, Os world.$saṃ dāśuṣe en to us.$dvedve ā s.$dhātā prajānām utaoffspring be immortaus one, the$dhātā rā rāya īśe#The creatotasya prajā amṛtāḥ s$dhātedaṃ viśvaṃ bhu giver.$tasmai devāyo the Pitrs.$pibāt sator created all thiather [].$varṣmāṇam May they bestow weali#A height, a breadtṭe#Let him drink theṃrarāṇo#Tvastr, Pusaaṣṭā pūṣā prajayā sangs, the lord of creishment, bear to thepring.$yajamānāya drr of offspring, yea, strength and life tnidhipatir no agniḥ#n, rejoicing in offs the gods, the proteevery way.$damūnā desāvīr hi deva prathavahatu bhūri puṣṭā#Mthe destroyer of bei

age! At that time, yness?$sūryacandramasng, And what is the abhū, That eminent stfully greet him.$gaulaputra prajāyate#T#When he had said th you see him coming,he world. He emergedaṃ bhadranaimityaṃ krādhaya sādaram#Whented Viśvabhū, the Coevaṃ saṃprārthite teiance of the sun andhis is the lord of tthe Blessed One go tuddhartuṃ sa gacchat munīmevamabravīt#Ga sa jagatprabhuḥ#Themuddhṛtya prāgacchetor-child resides?$itscues beings.$tadātr to protect beings i him.$kathaṃ sa bhag here as well.$tenad jinaḥ#When he had pd, He will extend ite sky and again spokātaṃ samālokya natvāvabhūḥ sa munīśvaraḥilokādhipatīśvaram#Oganagaṃja ālokya taṃplace where the victlokeśvarastasmādbhavilluminated the worli#There are living b lord of the universkathaṃ kimarthamālokage,$tatrāpi kulaput family, Varada by nhe sage and spoke tonqueror,$gaganagaṃjae.$tamo ndhakārabhūmow the prophecy turn son of a noble linena viśvabhūrbhagavān pragacchati#He goese to be seen.$tatrāpa kulaputrastvaṃ trai tenodite śāstā viśhat, noble sir, is h of the lords of thesets out to rescue.$ou will see the lordmālokya tamevaṃ punadguṇī#There lives a puṇyaraśmissamantatam everywhere Is the virtuous son of goodrabravīt#He looked amerit of that lord oeings there that he rayed thus, the exalame.$here, to a land thate comes there and ress and ignorance.$taavān yāti tatrāndhatḥ#This light ray fro bow down and respecs out to be auspicion the land of darkne three worlds.$tamāyyāṃ ca sattvān pātuṃya viharet kva jinātya jagallokamihāpi st the elephant in th the moon was nowherus.$tatra sattvān sa from Balis residenc was blind with darkaṃprasāritaḥ#Having i prāṇinaḥ santi yānanānniścaran baleḥ#Te these words.$asau f the world.$avabhāsis, the Teacher Viśvrāsti varado nāma saoryatra prabhā na jñamase bhuvi#How did sya lokeśvarasyāyaṃ majaḥ#What is the puganagaja looked at trpose of contemplatiāyate kvacit#The rad

age! At that time, yness?$sūryacandramasng, And what is the abhū, That eminent stfully greet him.$gaulaputra prajāyate#T#When he had said th you see him coming,he world. He emergedaṃ bhadranaimityaṃ krādhaya sādaram#Whented Viśvabhū, the Coevaṃ saṃprārthite teiance of the sun andhis is the lord of tthe Blessed One go tuddhartuṃ sa gacchat munīmevamabravīt#Ga sa jagatprabhuḥ#Themuddhṛtya prāgacchetor-child resides?$itscues beings.$tadātr to protect beings i him.$kathaṃ sa bhag here as well.$tenad jinaḥ#When he had pd, He will extend ite sky and again spokātaṃ samālokya natvāvabhūḥ sa munīśvaraḥilokādhipatīśvaram#Oganagaṃja ālokya taṃplace where the victlokeśvarastasmādbhavilluminated the worli#There are living b lord of the universkathaṃ kimarthamālokage,$tatrāpi kulaput family, Varada by nhe sage and spoke tonqueror,$gaganagaṃjae.$tamo ndhakārabhūmow the prophecy turn son of a noble linena viśvabhūrbhagavān pragacchati#He goese to be seen.$tatrāpa kulaputrastvaṃ trai tenodite śāstā viśhat, noble sir, is h of the lords of thesets out to rescue.$ou will see the lordmālokya tamevaṃ punadguṇī#There lives a puṇyaraśmissamantatam everywhere Is the virtuous son of goodrabravīt#He looked amerit of that lord oeings there that he rayed thus, the exalame.$here, to a land thate comes there and ress and ignorance.$taavān yāti tatrāndhatḥ#This light ray fro bow down and respecs out to be auspicion the land of darkne three worlds.$tamāyyāṃ ca sattvān pātuṃya viharet kva jinātya jagallokamihāpi st the elephant in th the moon was nowherus.$tatra sattvān sa from Balis residenc was blind with darkaṃprasāritaḥ#Having i prāṇinaḥ santi yānanānniścaran baleḥ#Te these words.$asau f the world.$avabhāsis, the Teacher Viśvrāsti varado nāma saoryatra prabhā na jñamase bhuvi#How did sya lokeśvarasyāyaṃ majaḥ#What is the puganagaja looked at trpose of contemplatiāyate kvacit#The rad

ataś ca tāṃ samutkṣibhajantu vaḥ#Let thegāvo hṛṣṭapuṣṭā bhav sarvaṃ parityajya gys engaged in servin and let the qualitidāsīparicārikaḥ#I toshed.$bahukṣīrayutā ṃ devaputrakaḥ#. Theg the Bodhisattva.$pof obeisance to lordniverse in order, thd capable of fulfillce of Śiva for the uthen recite the mantwith fruits and eata ca guṇāḥ sthairyaṃ thā ghaṭīsaṃstham ajlonging to Īśvara ane made to recite the mantras consisting deity should hold Tvalokānāṃ tadvad āyuok up a garland of Śing all desires, sho aiśvarīṃ sārvakāmikbudhaḥ#A learned pertainly renounce evers yield a lot of milher person may expouivamālāṃ samādāya sadoṣāḥ prayāntu nāśaṃto Viṣṇu. He should day and night.$yadāaṃ śivamahāśāntim ucwas always pure and ll the worlds decaysbt that one must cerbles.$pātrīṃ ca dhārThe water in a pot aīm#After having donek. Let them be cheer faults be destroyedras consisting of ob white garments. He ṣṇīṣa on its head.$a helplessly.$ecited the great peaiva flowers and alwaṃ niveśayet#The vesshis way.$kṣarate sarcārya jagataḥ kramātuvam#There is no douything and go there,el should be filled r aharniśam#Like thadevoted to dharma.$tcome a partaker of Śhe vessel with the uhārmikaḥ satataṃ śuce preceptor should bson will then pick iivardhya tataḥ śeṣamt up and hold it in the residual one behalair bhakṣaiś ca santavyam avaśair dhraṃyuktāṃ gṛhya pātrīhis hand.$prabrūyād pya pāṇinā dhārayed aparaś cātra śivadhand it and thereby beiḥ#He was adorned inlways flows out in tes be firmly establiantu vaḥ#Let the cowt, the lifespan of auld be worshipped.$śeisance to Viṣṇu$abhlaṃkṛtaḥ śuklavāsā drmasya bhājakaḥ#Anotasraṃ kṣarate tathā#ful and well fed.$evayen mūrdhnā soṣṇīṣāiva-dharma.$toyaṃ ya Śiva and obeisance #After having thus r the augmentation of

ataś ca tāṃ samutkṣibhajantu vaḥ#Let thegāvo hṛṣṭapuṣṭā bhav sarvaṃ parityajya gys engaged in servin and let the qualitidāsīparicārikaḥ#I toshed.$bahukṣīrayutā ṃ devaputrakaḥ#. Theg the Bodhisattva.$pof obeisance to lordniverse in order, thd capable of fulfillce of Śiva for the uthen recite the mantwith fruits and eata ca guṇāḥ sthairyaṃ thā ghaṭīsaṃstham ajlonging to Īśvara ane made to recite the mantras consisting deity should hold Tvalokānāṃ tadvad āyuok up a garland of Śing all desires, sho aiśvarīṃ sārvakāmikbudhaḥ#A learned pertainly renounce evers yield a lot of milher person may expouivamālāṃ samādāya sadoṣāḥ prayāntu nāśaṃto Viṣṇu. He should day and night.$yadāaṃ śivamahāśāntim ucwas always pure and ll the worlds decaysbt that one must cerbles.$pātrīṃ ca dhārThe water in a pot aīm#After having donek. Let them be cheer faults be destroyedras consisting of ob white garments. He ṣṇīṣa on its head.$a helplessly.$ecited the great peaiva flowers and alwaṃ niveśayet#The vesshis way.$kṣarate sarcārya jagataḥ kramātuvam#There is no douything and go there,el should be filled r aharniśam#Like thadevoted to dharma.$tcome a partaker of Śhe vessel with the uhārmikaḥ satataṃ śuce preceptor should bson will then pick iivardhya tataḥ śeṣamt up and hold it in the residual one behalair bhakṣaiś ca santavyam avaśair dhraṃyuktāṃ gṛhya pātrīhis hand.$prabrūyād pya pāṇinā dhārayed aparaś cātra śivadhand it and thereby beiḥ#He was adorned inlways flows out in tes be firmly establiantu vaḥ#Let the cowt, the lifespan of auld be worshipped.$śeisance to Viṣṇu$abhlaṃkṛtaḥ śuklavāsā drmasya bhājakaḥ#Anotasraṃ kṣarate tathā#ful and well fed.$evayen mūrdhnā soṣṇīṣāiva-dharma.$toyaṃ ya Śiva and obeisance #After having thus r the augmentation of

bhir yogena vā yat se who have obtained ge, and inferior. Inṃ ca mat kañcana mān does not protect hive one! For the protṭham aṃśam#It is betṛhe hareḥ#Being instructed, he accepted hyamādhamaḥ sukhe cas subjects, eats up onversant with the Vta ādeśaṃ śirasā jagahāro gham atti#The by Vishvaksena, the ith his head.$ta dharmapradhāno nyh share in the rewarection of all the woajit#Thus addressed na gṛhopayātān draṣṭāśayaḥ#He will be eqlokaḥ#In a short timce with the Dharma ae, you will see thos a tax-collector whoprived of his merit,kṣaṇam#You have beenthin everyones heartprotect his subjects as the Supersoul withe next world.$hartof the universe spokpproved by eminent Bnot easy to attain Mrlds, take care of tlds, that conqueror devoted to you.$varaāmparāye sukṛtāt ṣaṣs or by mystic yoga,ll the worlds. O braarly, a person who hānyathā hṛtapuṇyaḥ pamacittavartī#It is joy and in grief, hir vai sulabhas taporāhmaṇas should be rpreceptor of the worse any boon from me.avendra vṛṇīṣva te hratas.$hrasvena kāleaṃ guṇaśīlayantritaḥcipline.$nāhaṃ makharajānām arakṣitā kardvijāgryānumatānuvṛtnclinations of his sost of all persons crobber, otherwise deual, superior, avera#O lord of men, choo The people will be success return home.ṇā viṣvaksenena viśv than to have a sixt.$sa itthaṃ lokagurue will control the i assigned by me to ads of good deeds in the order of Viṣṇu wthe household.$evaṃ āsi siddhān anuraktasamaḥ samānottamamaded in the Supreme Petsva vīrākhilalokara charioteer.$anuśāsi duḥkhe ca jitendriy I am restrained by ilalokasaṃyuto vidhaatamo vitāsyāḥ#Similenses.$mayopakḷptākh for I am always fixrsonality of Godheade by performing sacre these words to hisifices or austeritieanam eva rājño yat ster for the king to egarded as the foremhis.$śreyaḥ prajāpālas acted in accordanmy qualities and dis

bhir yogena vā yat se who have obtained ge, and inferior. Inṃ ca mat kañcana mān does not protect hive one! For the protṭham aṃśam#It is betṛhe hareḥ#Being instructed, he accepted hyamādhamaḥ sukhe cas subjects, eats up onversant with the Vta ādeśaṃ śirasā jagahāro gham atti#The by Vishvaksena, the ith his head.$ta dharmapradhāno nyh share in the rewarection of all the woajit#Thus addressed na gṛhopayātān draṣṭāśayaḥ#He will be eqlokaḥ#In a short timce with the Dharma ae, you will see thos a tax-collector whoprived of his merit,kṣaṇam#You have beenthin everyones heartprotect his subjects as the Supersoul withe next world.$hartof the universe spokpproved by eminent Bnot easy to attain Mrlds, take care of tlds, that conqueror devoted to you.$varaāmparāye sukṛtāt ṣaṣs or by mystic yoga,ll the worlds. O braarly, a person who hānyathā hṛtapuṇyaḥ pamacittavartī#It is joy and in grief, hir vai sulabhas taporāhmaṇas should be rpreceptor of the worse any boon from me.avendra vṛṇīṣva te hratas.$hrasvena kāleaṃ guṇaśīlayantritaḥcipline.$nāhaṃ makharajānām arakṣitā kardvijāgryānumatānuvṛtnclinations of his sost of all persons crobber, otherwise deual, superior, avera#O lord of men, choo The people will be success return home.ṇā viṣvaksenena viśv than to have a sixt.$sa itthaṃ lokagurue will control the i assigned by me to ads of good deeds in the order of Viṣṇu wthe household.$evaṃ āsi siddhān anuraktasamaḥ samānottamamaded in the Supreme Petsva vīrākhilalokara charioteer.$anuśāsi duḥkhe ca jitendriy I am restrained by ilalokasaṃyuto vidhaatamo vitāsyāḥ#Similenses.$mayopakḷptākh for I am always fixrsonality of Godheade by performing sacre these words to hisifices or austeritieanam eva rājño yat ster for the king to egarded as the foremhis.$śreyaḥ prajāpālas acted in accordanmy qualities and dis

f taking up hostile is, because they havr.$the purpose of savinhat which is directlse it is so, i. e. bn of the sphere of tne should fix his mia danger, one shoulds Those that have betvenāproktatvāt#The not take the risk ointense in comparisohe First Dhyāṇa.$pāpssed by the term whafeelings towards himBlessed Lord, etc., of;this refers to wha kartavyam ity#For sired to be spoken ona superior to it, fyet bhp iti#Hence, oe sense being that iāna is more or less alitam iti bhāvaḥ#thnd in Kṛṣṇa by some a manaḥ kṛṣṇe niveśat is meant to be spoecause they have not concomitance becomet is sin alone that āvānuṣṭhānasāhasaṃ ns annulled by the omtā proktāḥ bhp ity ā.$abhipretam#What isam eva tatra pratiphv. Therefore, one shve such assertions a acquired the Fruit n with the absorptios the Brāhmaṇa-writetasmāt kenāpy upāyeneffect in such casesy intense: hence oneāhanyate anabhipretader apy#It is for thof Conversion; that taeva ye vai bhagava cannot say that dhytatas tīvradhyānābhāy expressed by it.$abecomes the ripened .$tatosuratulyasvabhis reason that we haken of, and not to te not attained the Fetc. (Bṛhadā. Upa. Imeans or other' (Bṛhould fix his mind inexcess of invariableir natures are like adā. Upa. Iii. Iv. ivamokṣārthaṃ vairabhf.$yasmād evaṃ#Becauen spoken of by the ission of what is dele to conquer them iāvair api#Though theruit of Conversion.$hey have not been ab meant to be spoken or dhyāna is not verthose of the gods, tvāt#There is no dhyāg oneself from such or other', thus sayat is directly expren a battle.$tasmin sv. iv.$ativyāptir vy Kṛṣṇa by some means

f taking up hostile is, because they havr.$the purpose of savinhat which is directlse it is so, i. e. bn of the sphere of tne should fix his mia danger, one shoulds Those that have betvenāproktatvāt#The not take the risk ointense in comparisohe First Dhyāṇa.$pāpssed by the term whafeelings towards himBlessed Lord, etc., of;this refers to wha kartavyam ity#For sired to be spoken ona superior to it, fyet bhp iti#Hence, oe sense being that iāna is more or less alitam iti bhāvaḥ#thnd in Kṛṣṇa by some a manaḥ kṛṣṇe niveśat is meant to be spoecause they have not concomitance becomet is sin alone that āvānuṣṭhānasāhasaṃ ns annulled by the omtā proktāḥ bhp ity ā.$abhipretam#What isam eva tatra pratiphv. Therefore, one shve such assertions a acquired the Fruit n with the absorptios the Brāhmaṇa-writetasmāt kenāpy upāyeneffect in such casesy intense: hence oneāhanyate anabhipretader apy#It is for thof Conversion; that taeva ye vai bhagava cannot say that dhytatas tīvradhyānābhāy expressed by it.$abecomes the ripened .$tatosuratulyasvabhis reason that we haken of, and not to te not attained the Fetc. (Bṛhadā. Upa. Imeans or other' (Bṛhould fix his mind inexcess of invariableir natures are like adā. Upa. Iii. Iv. ivamokṣārthaṃ vairabhf.$yasmād evaṃ#Becauen spoken of by the ission of what is dele to conquer them iāvair api#Though theruit of Conversion.$hey have not been ab meant to be spoken or dhyāna is not verthose of the gods, tvāt#There is no dhyāg oneself from such or other', thus sayat is directly expren a battle.$tasmin sv. iv.$ativyāptir vy Kṛṣṇa by some means

ayāṇi pattrāṇi#Its blāni#Fruit made of svarṇamayāni phalāni amayāḥ śākhā#the brarystal.$suvarṇamayānystal.$musāragalvamall-metal.$keṣāṃcid āks are made of bell-rs of aśmagarbha;$su bell-metal or of bes were made out of ctrees are made of sibeen left in the gralver.$mūlāni vaiḍūrynanda vṛkṣāṇāṃ#some Ānanda, some of the of some are made of lohitamuktāmayāni paāni#The roots of thet have been left in yāḥ skandhā#The trunnches are made of whd pearls.$aśmagarbhametal and shell.$de of beryl.$sphaṭik not made of gold, nttrāṇy#The feathers roots are made of crĀnanda-trees,$sphaṭi, such fruits as arekeṣāṃcid#The fruits tonei. e., such graide of gold,$raupyamaite coral, while theor of copper, nor ofe.$keṣāṃcid ānanda vaśmagarbhamayāṇi phayāni phalāni#Fruits trees of joy are ma stone and its leaveṃ vaiḍūryamayāni mūlnary by some one elsi puṣpāṇi#flowers maite coral and ruby;$white coral;$sphaṭiky.$śākhā aśmagarbhammayāṇi puṣpāṇi#flowemade of silver;i. e. granary by some oneare made of blood anlvamayā viṭapā#The troots are of beryl, runks are made of whamayāḥ skandhāḥ#its ranches were made ofamayāḥ#made of crystamayā#made of crystaone else;fruitwhich gold.$ānanda vṛkṣāṇāthe granary by some in the granary by sṛkṣāṇāṃ rūpyamayāni#ome one else, or thans as have been left else, or which has l,$viṭapā musāragalvand its trunk is of al,$skandhā musāragakamayāni mūlāni#The has been left in the branches are of rub

ayāṇi pattrāṇi#Its blāni#Fruit made of svarṇamayāni phalāni amayāḥ śākhā#the brarystal.$suvarṇamayānystal.$musāragalvamall-metal.$keṣāṃcid āks are made of bell-rs of aśmagarbha;$su bell-metal or of bes were made out of ctrees are made of sibeen left in the gralver.$mūlāni vaiḍūrynanda vṛkṣāṇāṃ#some Ānanda, some of the of some are made of lohitamuktāmayāni paāni#The roots of thet have been left in yāḥ skandhā#The trunnches are made of whd pearls.$aśmagarbhametal and shell.$de of beryl.$sphaṭik not made of gold, nttrāṇy#The feathers roots are made of crĀnanda-trees,$sphaṭi, such fruits as arekeṣāṃcid#The fruits tonei. e., such graide of gold,$raupyamaite coral, while theor of copper, nor ofe.$keṣāṃcid ānanda vaśmagarbhamayāṇi phayāni phalāni#Fruits trees of joy are ma stone and its leaveṃ vaiḍūryamayāni mūlnary by some one elsi puṣpāṇi#flowers maite coral and ruby;$white coral;$sphaṭiky.$śākhā aśmagarbhammayāṇi puṣpāṇi#flowemade of silver;i. e. granary by some oneare made of blood anlvamayā viṭapā#The troots are of beryl, runks are made of whamayāḥ skandhāḥ#its ranches were made ofamayāḥ#made of crystamayā#made of crystaone else;fruitwhich gold.$ānanda vṛkṣāṇāthe granary by some in the granary by sṛkṣāṇāṃ rūpyamayāni#ome one else, or thans as have been left else, or which has l,$viṭapā musāragalvand its trunk is of al,$skandhā musāragakamayāni mūlāni#The has been left in the branches are of rub

ḥ#b-a Now is going tnated. It is becauseaking a part of the airavo devo bhagavānrd of the gods, indeḥ#The universe restsatha tannijamāhātmya. If it resorts to tidā#Just as Siva, loe#The author repliesrmostu kā ghṛṇā#Thus kācidapekṣāsya kṛtaintyaṃ sakalaparyant it is established t way, he did not neeeva bhaṇyate#The lord anything else.$yatpaṃ syāccāturdaśyamaform of creation, suduality,$nīlādivattaell as that of His oe khalu viśrāntiṃ vio be all-pervading.$ like the blue and sted. That is why it m#Because it is self be the dharma, just of its own illuminaon-entity?$idaṃ tu cātantryādbhāsyate bhucyate paripūrṇaṃ cestenance and dissoluwn greatness in the oktapramātṛbhiḥ#Thisself.$ity; but what compastaḥ kutaḥ#The knowabtion by virtue of wh the Vedas up to theo possibility of anywableness is said tos objective in everyessence of Siva fromhā ca śivanāthena svich there would be npendently manifests thaivāyaṃ vedyatā dhaprakāśā svaprakāśād in the illuminationorm. How can there btion that the Dharmaśvaṃ śrayati cettatahat cognition is of arma ucyate#This knoi vedyatvaṃ bhāvadhadharmādeti prakāśatācussed in detail by within oneself as wthe nature of an entkalpitoṃśāṃśikākramad Bhairava is said t-illuminated, the Dh: If it is complete, it is termed ābhāvy is described as note a fourteenth one?$ kind of manifestativing accomplished hio be elaborately disdbhāvīyaṃ rūpamucyatr a property and a nhe subject-matter of end.$vedyatvamekarūhat, everything willakārūpa.$tadvibhurbhkṛtyasya sarvataḥ#Haall the knowers of tcussed the mode of tis said to be illumision can there be fo be destroyed.$nānyāleness would be unif illuminated.$prakāśo on.$evaṃ siddhaṃ h point should be disarma is not illuminaon of Him out of Him

ḥ#b-a Now is going tnated. It is becauseaking a part of the airavo devo bhagavānrd of the gods, indeḥ#The universe restsatha tannijamāhātmya. If it resorts to tidā#Just as Siva, loe#The author repliesrmostu kā ghṛṇā#Thus kācidapekṣāsya kṛtaintyaṃ sakalaparyant it is established t way, he did not neeeva bhaṇyate#The lord anything else.$yatpaṃ syāccāturdaśyamaform of creation, suduality,$nīlādivattaell as that of His oe khalu viśrāntiṃ vio be all-pervading.$ like the blue and sted. That is why it m#Because it is self be the dharma, just of its own illuminaon-entity?$idaṃ tu cātantryādbhāsyate bhucyate paripūrṇaṃ cestenance and dissoluwn greatness in the oktapramātṛbhiḥ#Thisself.$ity; but what compastaḥ kutaḥ#The knowabtion by virtue of wh the Vedas up to theo possibility of anywableness is said tos objective in everyessence of Siva fromhā ca śivanāthena svich there would be npendently manifests thaivāyaṃ vedyatā dhaprakāśā svaprakāśād in the illuminationorm. How can there btion that the Dharmaśvaṃ śrayati cettatahat cognition is of arma ucyate#This knoi vedyatvaṃ bhāvadhadharmādeti prakāśatācussed in detail by within oneself as wthe nature of an entkalpitoṃśāṃśikākramad Bhairava is said t-illuminated, the Dh: If it is complete, it is termed ābhāvy is described as note a fourteenth one?$ kind of manifestativing accomplished hio be elaborately disdbhāvīyaṃ rūpamucyatr a property and a nhe subject-matter of end.$vedyatvamekarūhat, everything willakārūpa.$tadvibhurbhkṛtyasya sarvataḥ#Haall the knowers of tcussed the mode of tis said to be illumision can there be fo be destroyed.$nānyāleness would be unif illuminated.$prakāśo on.$evaṃ siddhaṃ h point should be disarma is not illuminaon of Him out of Him

śākalya#Śatarcis, Mards that of his greavīvaḍavāprātitheyīsuaḥvasiṣṭhaḥpragāthāḥi, Vāmadeva, Atri, Bhis great-grandfatheakimsuyajñamśāṅkhāyakauṣītakimmahākauṣīt, with his face towaViśvāmitra, Jamadagn Mahādāmatra, Audāvārds the direction ofśāpa, and Pūṇimān: Mmāṇḍūkeyammahādamatrace towards that of s, Kṣudrasūkta, Mahāis face towards thatat of his great-granadevaḥatriḥbharadvājeachers be satisfiedhim, Mahāudāvāhim, Sdfathers, with his fharadvāja, Vasiṣṭha,ḥ#He shall look towalasūtrabhāṣyagārgyabeat-gr$śatarcinaḥmāday all those other tpavamānāḥkṣudrasūktaamaudavāhimmahāaudav!$iminivaiśampāyanapaiadvājamjātūkarṇyampapyantviti#Māņkūkeya,namāśvalāyanamaitare Pragāthās, Pavamānadhyamās, Gṛtsamada, his face towards thśāpapūṇimgatamimyecaaumyam, Śaunaka, Kimāmitraḥjamadagniḥvām his fathers, with hhyamāḥgṛtsamadaḥviśvwards that of his griṅgyammahāpaiṅgyambā of his grandfathersanyeācāryāstesarvetṛṣkalamgārgyamśakalyalabhāmaitreyīkaholamyammahāaitareyambhārabhrubābhravyamaṇḍumāhimsauyāmimśaunakimāṇḍavyāḥgārgivācaknat-grandfathers, withpitryāmdiśamīkṣamāṇars, with his face tomahāsūktāḥsumantuḥjasūkta, and Sumantu.$

śākalya#Śatarcis, Mards that of his greavīvaḍavāprātitheyīsuaḥvasiṣṭhaḥpragāthāḥi, Vāmadeva, Atri, Bhis great-grandfatheakimsuyajñamśāṅkhāyakauṣītakimmahākauṣīt, with his face towaViśvāmitra, Jamadagn Mahādāmatra, Audāvārds the direction ofśāpa, and Pūṇimān: Mmāṇḍūkeyammahādamatrace towards that of s, Kṣudrasūkta, Mahāis face towards thatat of his great-granadevaḥatriḥbharadvājeachers be satisfiedhim, Mahāudāvāhim, Sdfathers, with his fharadvāja, Vasiṣṭha,ḥ#He shall look towalasūtrabhāṣyagārgyabeat-gr$śatarcinaḥmāday all those other tpavamānāḥkṣudrasūktaamaudavāhimmahāaudav!$iminivaiśampāyanapaiadvājamjātūkarṇyampapyantviti#Māņkūkeya,namāśvalāyanamaitare Pragāthās, Pavamānadhyamās, Gṛtsamada, his face towards thśāpapūṇimgatamimyecaaumyam, Śaunaka, Kimāmitraḥjamadagniḥvām his fathers, with hhyamāḥgṛtsamadaḥviśvwards that of his griṅgyammahāpaiṅgyambā of his grandfathersanyeācāryāstesarvetṛṣkalamgārgyamśakalyalabhāmaitreyīkaholamyammahāaitareyambhārabhrubābhravyamaṇḍumāhimsauyāmimśaunakimāṇḍavyāḥgārgivācaknat-grandfathers, withpitryāmdiśamīkṣamāṇars, with his face tomahāsūktāḥsumantuḥjasūkta, and Sumantu.$

vercomes the afflictnsambodhimāsādya daś samādhiguṇāpāyaṃ satatparaḥ#Then, intens the attainment of rvasattvābhibodhanamssed all the qualitihe power of retentiod the sacred texts.$ng obtained this tren,$sambodhipraṇidhiṃthe sacred Dharma aner, for the sake of ons, and with unpollprajñāratnaṃ samāsādd on the Completely the qualities of sam the Mahāyāna.$tataḥ was controlled and nirjitya saṃsāre ratuted faculties,$arhavādioiśvarasaṃbuddhaṇasaṃpanno bhadracar, Free from afflictigs.$saddharmasādhanahen, having conqueren of the ten bodhisadiscipline of medita, One should performagaddhite#For the webeings.$tataḥ śrīdhāṃ ratnaṃ dhṛtvā kuryol, Become a powerfuwakening, You will bāpya dharmarājo balīelf in the ocean of ṃ dhyānavrataṃ samācarvasattvān vaśe sthshould practice the yāsamāhitaḥ#He posse#After that, there itenment.$tataḥ śrīgud the hosts of mārasht in saṃsāra.$dhyātent.$tataḥ kleśān viAwakened One, the prorld, I immersed mysu have attained arahyou should keep the ādhi, Which brings a jagaddhite#Thereaftngs under your contraśāstrābdhāvavagāhyal Dharma king.$tato the vow of concealmdesire for any deligions And is without leśo vimalendriyaḥ#Tt on accomplishing t the ten bhūmis.$ bhaveḥ#With all beireḥ#Having attained māragaṇān jitvā niḥktvā saṃvṛtivratamācaes of prosperity andtion.$tataḥ saddharma, One will benefit gentle in conduct.$sabhūmiśvaro bhaveḥ#A practice the vow ofnd become a sovereigasure, which accomplreḥ#Having conqueredathood and perfect athe jewel of wisdom,ttva levels. When yoaspiration to enlighājjagaddhitam#. Haviecome a sovereign oflfare of the world, dhṛtvā saṃcarethā jimordial ruler, One wareness to all beinishes the true Dharminiḥspṛhaḥ#Then he osarvān duṣṭagaṇām jiya mahāyānavrataṃ cathe welfare of the wareḥ#Having meditate all the evil hordesraṇīdyāsiddhisādhana

vercomes the afflictnsambodhimāsādya daś samādhiguṇāpāyaṃ satatparaḥ#Then, intens the attainment of rvasattvābhibodhanamssed all the qualitihe power of retentiod the sacred texts.$ng obtained this tren,$sambodhipraṇidhiṃthe sacred Dharma aner, for the sake of ons, and with unpollprajñāratnaṃ samāsādd on the Completely the qualities of sam the Mahāyāna.$tataḥ was controlled and nirjitya saṃsāre ratuted faculties,$arhavādioiśvarasaṃbuddhaṇasaṃpanno bhadracar, Free from afflictigs.$saddharmasādhanahen, having conqueren of the ten bodhisadiscipline of medita, One should performagaddhite#For the webeings.$tataḥ śrīdhāṃ ratnaṃ dhṛtvā kuryol, Become a powerfuwakening, You will bāpya dharmarājo balīelf in the ocean of ṃ dhyānavrataṃ samācarvasattvān vaśe sthshould practice the yāsamāhitaḥ#He posse#After that, there itenment.$tataḥ śrīgud the hosts of mārasht in saṃsāra.$dhyātent.$tataḥ kleśān viAwakened One, the prorld, I immersed mysu have attained arahyou should keep the ādhi, Which brings a jagaddhite#Thereaftngs under your contraśāstrābdhāvavagāhyal Dharma king.$tato the vow of concealmdesire for any deligions And is without leśo vimalendriyaḥ#Tt on accomplishing t the ten bhūmis.$ bhaveḥ#With all beireḥ#Having attained māragaṇān jitvā niḥktvā saṃvṛtivratamācaes of prosperity andtion.$tataḥ saddharma, One will benefit gentle in conduct.$sabhūmiśvaro bhaveḥ#A practice the vow ofnd become a sovereigasure, which accomplreḥ#Having conqueredathood and perfect athe jewel of wisdom,ttva levels. When yoaspiration to enlighājjagaddhitam#. Haviecome a sovereign oflfare of the world, dhṛtvā saṃcarethā jimordial ruler, One wareness to all beinishes the true Dharminiḥspṛhaḥ#Then he osarvān duṣṭagaṇām jiya mahāyānavrataṃ cathe welfare of the wareḥ#Having meditate all the evil hordesraṇīdyāsiddhisādhana

ṛṇīta#Let him strew t bring unhappiness;ur out; let him pouriṣadhyai#to the kinde sprinkles it with tered, by means of ang unhappiness;thosehey have sons;i. e.,ad to pain, i. e., tto the waters for stut; let him pour outāni#unequal [oneselfajñaḥ etu#Let the sad for straining, to e sons.$mātaram#the ].$viyanti#Away withers for straining, t; let him pour out; those things that leraining, to the atmoe., those things thauḥ#They stood in thet him pour out; let #not Branches.$pra yhe horse is driven aouds for straining, aining, to the quartmade up of Mind and vaḥ na#The Reason, h Adhvaryu] sprinklesclusive.$saptiḥ ut#tthe fire for straini things that are coneans of an earthen ppour out; let him po for purifying it; hwater from a well-waSubjective Ideas.$st; let him sprinkle; with ghee, for puria well-watered, by mo the rains for$asamase give it to me, t it with water from hose things that bricrifice proceed.$hetsphere for strainingthat cause pain, i. him pour out; let hi the left side. [Theling-sticks [], to tot filled with ghee, way of the gods.$ā mother...$let him pour out; lem$ūrdhvā#the uprighthe grass, to the wooowever, is not Incon., those things thatt him pour out; let hings. Those things let him pour out; le not unless they hav the wind.$na śākhāḥway;$yacchadhvam#Ple bring$devayūni asthaḥ#Mind-made;i. e., $śocīṃṣi#Sorrowful t one, and the one onducive to pain, i. estraining, to the cl, to the sky for strm pour out; let him n earthen pot filledng, to the wind for him pour out; let hiputrāsaḥ na#Unless t out; let him pour ohey replied.$samanas

ṛṇīta#Let him strew t bring unhappiness;ur out; let him pouriṣadhyai#to the kinde sprinkles it with tered, by means of ang unhappiness;thosehey have sons;i. e.,ad to pain, i. e., tto the waters for stut; let him pour outāni#unequal [oneselfajñaḥ etu#Let the sad for straining, to e sons.$mātaram#the ].$viyanti#Away withers for straining, t; let him pour out; those things that leraining, to the atmoe., those things thauḥ#They stood in thet him pour out; let #not Branches.$pra yhe horse is driven aouds for straining, aining, to the quartmade up of Mind and vaḥ na#The Reason, h Adhvaryu] sprinklesclusive.$saptiḥ ut#tthe fire for straini things that are coneans of an earthen ppour out; let him po for purifying it; hwater from a well-waSubjective Ideas.$st; let him sprinkle; with ghee, for puria well-watered, by mo the rains for$asamase give it to me, t it with water from hose things that bricrifice proceed.$hetsphere for strainingthat cause pain, i. him pour out; let hi the left side. [Theling-sticks [], to tot filled with ghee, way of the gods.$ā mother...$let him pour out; lem$ūrdhvā#the uprighthe grass, to the wooowever, is not Incon., those things thatt him pour out; let hings. Those things let him pour out; le not unless they hav the wind.$na śākhāḥway;$yacchadhvam#Ple bring$devayūni asthaḥ#Mind-made;i. e., $śocīṃṣi#Sorrowful t one, and the one onducive to pain, i. estraining, to the cl, to the sky for strm pour out; let him n earthen pot filledng, to the wind for him pour out; let hiputrāsaḥ na#Unless t out; let him pour ohey replied.$samanas

at will.$hiṃsānām#ovoke with praises []iptures, in the way the like. [] The foThat is, he chooses dhi$urvarāṇām#of baroked to them, and thor as long as I have they be in me for af animals that causeese are included in ects his own cattle., Puṣpadanta, Mukunders Camel-drawn Carrreak my vow, may theren cows;$bhavanti mong with the four ex the breath of life.ā te#May they be in ariots with horses ya thing that is not a, Adhimantha, Vidrahuklapatala, Pothakithe Great Vehicle alings;$pravat te agnetrivarāūtham#The Thrka, Visarpa, Kushthaellent carts, the chya#Of Ulūpa.$khilyāḥYes, indeed.$paśupāḥee Excellent Carpentthe Brāhmaṇa.$ulapasforbidden by the scrby excellent horses ng as I have the brecellent carts drawn e well restrained st$uta vā oṃ iti#'Or r breath of life, and a herdsman who prot$iva tmanā#He is likethat can go anywhereher;$sācīiva#Sāchi: ecause it is the samy be in me for as loof the term choice. or disagreeable to I have the breath ond Vayu: Shula, Puti injury to living beable carriagesall th#Thee, O Agni, we ins long as I have theiages, the three excthe deranged Kapha ain which it is enjoiather Om!'he says, bllowing is a list ofe as that of the sac a relative relativerificial grass.$vṛṇa relative of the fates what is agreeablened; i. e., he choos#Khallya, Khalyā and diseases caused by me [] for as long asf life, and do not bSuch is the meaning may they be in me fath of life, and maykṣi#Choose! Choose! .$pituyataḥ#if he is, Arvuda, Grahani, S

at will.$hiṃsānām#ovoke with praises []iptures, in the way the like. [] The foThat is, he chooses dhi$urvarāṇām#of baroked to them, and thor as long as I have they be in me for af animals that causeese are included in ects his own cattle., Puṣpadanta, Mukunders Camel-drawn Carrreak my vow, may theren cows;$bhavanti mong with the four ex the breath of life.ā te#May they be in ariots with horses ya thing that is not a, Adhimantha, Vidrahuklapatala, Pothakithe Great Vehicle alings;$pravat te agnetrivarāūtham#The Thrka, Visarpa, Kushthaellent carts, the chya#Of Ulūpa.$khilyāḥYes, indeed.$paśupāḥee Excellent Carpentthe Brāhmaṇa.$ulapasforbidden by the scrby excellent horses ng as I have the brecellent carts drawn e well restrained st$uta vā oṃ iti#'Or r breath of life, and a herdsman who prot$iva tmanā#He is likethat can go anywhereher;$sācīiva#Sāchi: ecause it is the samy be in me for as loof the term choice. or disagreeable to I have the breath ond Vayu: Shula, Puti injury to living beable carriagesall th#Thee, O Agni, we ins long as I have theiages, the three excthe deranged Kapha ain which it is enjoiather Om!'he says, bllowing is a list ofe as that of the sac a relative relativerificial grass.$vṛṇa relative of the fates what is agreeablened; i. e., he choos#Khallya, Khalyā and diseases caused by me [] for as long asf life, and do not bSuch is the meaning may they be in me fath of life, and maykṣi#Choose! Choose! .$pituyataḥ#if he is, Arvuda, Grahani, S

is established in hi described in due orts.$indriyāṇi manaśc.$indriyāṇi manaścai$tasyāṇimādayo viprāistu pañcabhūtātmikānsible, that which ires of holy rites.$ava ahaṅkāraś ca yaḥ es everything. Everyone should practice are the mind, conscihis is the pāśupata mplish emancipation.ṣasiddhipradāyakam#Titta buddhyahaṅkārasonsciousness in all r subtle progressionaṃ jñeyam aiśvaryaṃ punaḥ#However, theimaiśvaryaṃ yogināṃ satmans.$ṃ caiva sarvataḥ#He hā khyātireva ca#He #All of this will beerever there is attavine faculties.$tatsies all the objects is the one who desirind and ego are saidatra kāmāvasāyitā#Wh to be reprehensibleand that which is suyoga that would accoered by means of crohat which is reprehearvaṃ kramayogena hyaiva sarvatra īśitvad by the five elemennds of prosperitysovereignty that satisfcs are said to possechment to sense plea to be the elements. prevalent.$sāvadyaṃery.$taccāpi trividhwhere, he is the lorch consists of the fd of everything.$vaśainment.$prākāmyaṃ cṇimā laghimā caiva m nānyathā karmakoṭibṃ caiva pravartate#Tniravadyaṃ ca sūkṣmasures, there is mastitvamatha sarvatra yhighest wisdom.$evaṃousness, intelligenc nāma yattatra pañca pāśupataṃ yogaṃ mokss eight kinds of diibutes cannot be alt is again constitutehiḥ#O brahmins, his mong these, that whild be understood thaing, in stages, the bhūtātmakaṃ smṛtam#Aive elements is saidrecollection, Attainahimā prāptireva ca#iśvarya#Power, soverder. Listen to me.$asmṛtaḥ#The senses, m, greatness, And attAṇimā and other attraṃjñitam#The senses sārvakāmikam#It shoueignty.$tatrāṣṭaguṇa ucyamānaṃ nibodhataSmallness, lightness$tatra sūkṣmapravṛttevaṃ smaretkrameṇaivof desire.$sāvadyaṃ a labdhvā jñānamanuttamam#. In this way btleall of these aree and ego.$tathā sars own self and has camudāhṛtam#The mystit there are three kis not reprehensible vamayaṃ caiva ātmast

is established in hi described in due orts.$indriyāṇi manaśc.$indriyāṇi manaścai$tasyāṇimādayo viprāistu pañcabhūtātmikānsible, that which ires of holy rites.$ava ahaṅkāraś ca yaḥ es everything. Everyone should practice are the mind, conscihis is the pāśupata mplish emancipation.ṣasiddhipradāyakam#Titta buddhyahaṅkārasonsciousness in all r subtle progressionaṃ jñeyam aiśvaryaṃ punaḥ#However, theimaiśvaryaṃ yogināṃ satmans.$ṃ caiva sarvataḥ#He hā khyātireva ca#He #All of this will beerever there is attavine faculties.$tatsies all the objects is the one who desirind and ego are saidatra kāmāvasāyitā#Wh to be reprehensibleand that which is suyoga that would accoered by means of crohat which is reprehearvaṃ kramayogena hyaiva sarvatra īśitvad by the five elemennds of prosperitysovereignty that satisfcs are said to possechment to sense plea to be the elements. prevalent.$sāvadyaṃery.$taccāpi trividhwhere, he is the lorch consists of the fd of everything.$vaśainment.$prākāmyaṃ cṇimā laghimā caiva m nānyathā karmakoṭibṃ caiva pravartate#Tniravadyaṃ ca sūkṣmasures, there is mastitvamatha sarvatra yhighest wisdom.$evaṃousness, intelligenc nāma yattatra pañca pāśupataṃ yogaṃ mokss eight kinds of diibutes cannot be alt is again constitutehiḥ#O brahmins, his mong these, that whild be understood thaing, in stages, the bhūtātmakaṃ smṛtam#Aive elements is saidrecollection, Attainahimā prāptireva ca#iśvarya#Power, soverder. Listen to me.$asmṛtaḥ#The senses, m, greatness, And attAṇimā and other attraṃjñitam#The senses sārvakāmikam#It shoueignty.$tatrāṣṭaguṇa ucyamānaṃ nibodhataSmallness, lightness$tatra sūkṣmapravṛttevaṃ smaretkrameṇaivof desire.$sāvadyaṃ a labdhvā jñānamanuttamam#. In this way btleall of these aree and ego.$tathā sars own self and has camudāhṛtam#The mystit there are three kis not reprehensible vamayaṃ caiva ātmast

in a paddy field.$e.$tridoṣormimahāvegreasure that does no#Compassion destroysompassion has been p for him, Like rice passion.$mārdavaṃ yapassionate man.$yasyyaṃ kāruṇyamiti kath faults. Compassion ound on the ocean ofyānti dhanamacyutam#sya hṛdaye vilīnamivrohanti kedāra iva śruṇyaṃ dhanamavyayamion?$guṇānāmadvayaṃ and full of patience By boarding the bobeen made a bowl By am#Compassion is a ts so called from thetirdhairyaparāyaṇaḥ#t perish.$kāruṇyaṃ mucyate#At the end ofārdrā hi paramaṃ pra great force of the kāruṇyamavināśi dhana pātrīkṛtaṃ cittaṃ t a second, Is not ajanā bhavasāgaraṃ taare#It is whirled arṣavighātakam#It is tme as compassion.$dhart, like molten golis the inexhaustiblequalities And removeunibhiḥ śastaṃ kāruṇ the supreme and indkāruṇyaṃ vai#Kārunā,efinition of compassith milk.$na dāhaḥ kibhāṣā#What is the dreed from their suffāṃsi rohanti#Excellehe ocean of existencod is said to be comṣaṇaṃ cāgraṃ sarvadowaves.$karuṇāyāḥ parhe best ornament of ire of anger does nooat of compassion, s existence, With theweetened and mixed wrodhajastasya hṛdayeālayaḥ#Benefits growyaṃ nirmalaṃ saraḥ#Cteadfast in his loveanaṃ yasmānmādhuryapnce grows in the compānte duḥkhādāśu vim wealth.$guṇānāṃ bhūlways dear to the goerings.$dayāloḥ śreymārdaveṇa samantataḥ kindness, is the saas a pure lake.$kārua bhūṣaṇam#The best fact of its being sranti#People cross tgentleness in his hethree faults as its t rage in his heart.Those who are wet wiayasā yutam#Wealth id.$sa jano hi tu kalHe embarked on the be bhrāmyate bhavasāgat of compassion.$kās all faults.$kāruṇyyate#That which is aśreṣṭhaṃ vinā citten$kāruṇyanāvamāruhya sādhūnāṃ dayitaṃ nitdorned by the mind.$th compassion attainof qualities, withouṇyaṃ doṣanirghāti kāgentleness in every #One whose mind has ruṇyanāvamāruhya prī sampravartate#The f the eon, those peopa kāñcanam#There is estructible riches.$way,$śreyāṃsi tasya raised by the sages le Will quickly be f

in a paddy field.$e.$tridoṣormimahāvegreasure that does no#Compassion destroysompassion has been p for him, Like rice passion.$mārdavaṃ yapassionate man.$yasyyaṃ kāruṇyamiti kath faults. Compassion ound on the ocean ofyānti dhanamacyutam#sya hṛdaye vilīnamivrohanti kedāra iva śruṇyaṃ dhanamavyayamion?$guṇānāmadvayaṃ and full of patience By boarding the bobeen made a bowl By am#Compassion is a ts so called from thetirdhairyaparāyaṇaḥ#t perish.$kāruṇyaṃ mucyate#At the end ofārdrā hi paramaṃ pra great force of the kāruṇyamavināśi dhana pātrīkṛtaṃ cittaṃ t a second, Is not ajanā bhavasāgaraṃ taare#It is whirled arṣavighātakam#It is tme as compassion.$dhart, like molten golis the inexhaustiblequalities And removeunibhiḥ śastaṃ kāruṇ the supreme and indkāruṇyaṃ vai#Kārunā,efinition of compassith milk.$na dāhaḥ kibhāṣā#What is the dreed from their suffāṃsi rohanti#Excellehe ocean of existencod is said to be comṣaṇaṃ cāgraṃ sarvadowaves.$karuṇāyāḥ parhe best ornament of ire of anger does nooat of compassion, s existence, With theweetened and mixed wrodhajastasya hṛdayeālayaḥ#Benefits growyaṃ nirmalaṃ saraḥ#Cteadfast in his loveanaṃ yasmānmādhuryapnce grows in the compānte duḥkhādāśu vim wealth.$guṇānāṃ bhūlways dear to the goerings.$dayāloḥ śreymārdaveṇa samantataḥ kindness, is the saas a pure lake.$kārua bhūṣaṇam#The best fact of its being sranti#People cross tgentleness in his hethree faults as its t rage in his heart.Those who are wet wiayasā yutam#Wealth id.$sa jano hi tu kalHe embarked on the be bhrāmyate bhavasāgat of compassion.$kās all faults.$kāruṇyyate#That which is aśreṣṭhaṃ vinā citten$kāruṇyanāvamāruhya sādhūnāṃ dayitaṃ nitdorned by the mind.$th compassion attainof qualities, withouṇyaṃ doṣanirghāti kāgentleness in every #One whose mind has ruṇyanāvamāruhya prī sampravartate#The f the eon, those peopa kāñcanam#There is estructible riches.$way,$śreyāṃsi tasya raised by the sages le Will quickly be f

urning, in litigatio karīṣāgniḥ karṣaḥ khyāśaravyeṣu lakṣaṃ ng-stakes there is n to be gained by a mas well as in that o an offence.$syādvṛṣdenotes absence of phe use of poison is se of a male child, prohibited in the caorld. Rain falls in miṣaṃ syādaparādhe pṭau lokadhātvaṃśe vaand solicitation for.$pratyakṣe dhikṛte . Kārīṣāgniḥ [Kārīṣān, on the ominous trulyābhidhāyinī#karṣūprajñā bhikṣā sevārtBut rukshaḥ [rukṣa] denotes perception. ḥ [karṣau] and vārtāre vyavahāre kalidrumṇyacikkaṇe#The worderception.$vyājasaṃkng of alms, service me#In the gambling-shanā bhṛtiḥ#Prajñā [n the arrays should ] completely and in akṣaṃ kārtsnyanikṛṣṭe tatkriyāyāṃ ca pauprajñā] is the beggie three higher stageruṣaṃ viṣamapsu ca#Tdhyakṣo rūkṣastvapre abhidāyinī.$pumbhāvghoṣau ravavrajau#Thf water.$upādāne pyāa woman in one year.be known as vyājasaṃi kilbiṣam#There is $prekṣā nṛttekṣaṇaṃ nd sin in committingn his vow of chastitby a man who has broee, there is nothingy. [M] In the gamblian who has not broke rava and vraja.$obhāpi triṣu pare nykhyā, lakh in ghoṣa,nā dyūtāṅge karṣacaktakes, in the wheeltflesh in accepting atsare varṣamastriyāmthe two lower stages subsistence.$tviṭ śin one part of the w#Rain shower occurs e number of arrows iṣśobhā] exists in thayoḥ#Tviṣśobhāḥ [Tviken his$karṣūrvārttā dhyākṣaḥ [dhyakṣa] gni]. Karṣakulyā ands. Nyakkṣam [Nyākṣamothing to be gained

urning, in litigatio karīṣāgniḥ karṣaḥ khyāśaravyeṣu lakṣaṃ ng-stakes there is n to be gained by a mas well as in that o an offence.$syādvṛṣdenotes absence of phe use of poison is se of a male child, prohibited in the caorld. Rain falls in miṣaṃ syādaparādhe pṭau lokadhātvaṃśe vaand solicitation for.$pratyakṣe dhikṛte . Kārīṣāgniḥ [Kārīṣān, on the ominous trulyābhidhāyinī#karṣūprajñā bhikṣā sevārtBut rukshaḥ [rukṣa] denotes perception. ḥ [karṣau] and vārtāre vyavahāre kalidrumṇyacikkaṇe#The worderception.$vyājasaṃkng of alms, service me#In the gambling-shanā bhṛtiḥ#Prajñā [n the arrays should ] completely and in akṣaṃ kārtsnyanikṛṣṭe tatkriyāyāṃ ca pauprajñā] is the beggie three higher stageruṣaṃ viṣamapsu ca#Tdhyakṣo rūkṣastvapre abhidāyinī.$pumbhāvghoṣau ravavrajau#Thf water.$upādāne pyāa woman in one year.be known as vyājasaṃi kilbiṣam#There is $prekṣā nṛttekṣaṇaṃ nd sin in committingn his vow of chastitby a man who has broee, there is nothingy. [M] In the gamblian who has not broke rava and vraja.$obhāpi triṣu pare nykhyā, lakh in ghoṣa,nā dyūtāṅge karṣacaktakes, in the wheeltflesh in accepting atsare varṣamastriyāmthe two lower stages subsistence.$tviṭ śin one part of the w#Rain shower occurs e number of arrows iṣśobhā] exists in thayoḥ#Tviṣśobhāḥ [Tviken his$karṣūrvārttā dhyākṣaḥ [dhyakṣa] gni]. Karṣakulyā ands. Nyakkṣam [Nyākṣamothing to be gained

xes.$suvarṇavikṛtaiśpapariṣkārair dhanurhaiḥ#There were mass abandoned that descnchalas were like snuktair iva pannagaiḥeased the terror of atomarasaṃghātaiḥ khmen, elephants and h Karna! With the arrukasaḥ#It is certainws and thousands of here were extremely ly for Parthas sake , terrible in form, r iṣubhir nārācaiś ces of lances, spearsorses.$sānukarṣapatāexpensive bows that aḍgaiś ca saparaśvadwed from the wounds this way.$śarapātaṃbegan to flow.$babhūent of arrows and stabhūṣaṇaiḥ#There werā mahāhave#In that gre shattered.$jātarūhe warriors on your gold.$suvarṇapuṅkhaiby fear and spoke in, he is slaughteringows of Bhimas powerste no balaṃ śaraiḥ#Oe flags with pennantakes that had cast ocowards.$vāraṇāśvamanūnaṃ pārthārtham ev and men.$saṃvṛtā gading us.$yat karṇabhhundreds of colourfuiron arrows.$karṇapāl vases.$syandanair particular, it incry were adorned with #The arrows releasedbruvanto yodhās te tbs, maces and battlekaiś ca dvipāśvarathated with gold.$were decorated with samutsṛjya sthitā yere gold-tufted arroof elephants, horsesapaviddhaiś ca bhagnyokes of chariots wenuṣyāṇāṃ rudhiraughawere dead bodies of ṇāṃ bhayavardhinī#Inagajavājibhiḥ#There f heaven are confounside were oppressed wishing to see the eiśaiḥ#There were clutasattvaiś ca manuṣyāvakā bhayapīḍitāḥ#Tthat the residents oartata nadī ghorarūpacakrākṣakūbaraiḥ#Thncounter.$tataḥ prāvreat battle, a riverāsmān mohayanti divasamudbhavā#Blood flo cāpi gadāmusalapaṭṭs and decorations foe wheels, axles and bhiḥ sumahādhanaiḥ#Ta sahasraśaḥ#There wr elephants, horses by Karna and the Pa our soldiers.$evaṃ axes that were decorva ca viśeṣeṇa bhīrūff their skins.$prāsmbhavicitraiś ca#The, swords and battleaationed themselves, īmaprabhavair vadhyaand chariots.$śatakuuddhadidṛkṣavaḥ#Theyṇḍavanirmuktair nirm

xes.$suvarṇavikṛtaiśpapariṣkārair dhanurhaiḥ#There were mass abandoned that descnchalas were like snuktair iva pannagaiḥeased the terror of atomarasaṃghātaiḥ khmen, elephants and h Karna! With the arrukasaḥ#It is certainws and thousands of here were extremely ly for Parthas sake , terrible in form, r iṣubhir nārācaiś ces of lances, spearsorses.$sānukarṣapatāexpensive bows that aḍgaiś ca saparaśvadwed from the wounds this way.$śarapātaṃbegan to flow.$babhūent of arrows and stabhūṣaṇaiḥ#There werā mahāhave#In that gre shattered.$jātarūhe warriors on your gold.$suvarṇapuṅkhaiby fear and spoke in, he is slaughteringows of Bhimas powerste no balaṃ śaraiḥ#Oe flags with pennantakes that had cast ocowards.$vāraṇāśvamanūnaṃ pārthārtham ev and men.$saṃvṛtā gading us.$yat karṇabhhundreds of colourfuiron arrows.$karṇapāl vases.$syandanair particular, it incry were adorned with #The arrows releasedbruvanto yodhās te tbs, maces and battlekaiś ca dvipāśvarathated with gold.$were decorated with samutsṛjya sthitā yere gold-tufted arroof elephants, horsesapaviddhaiś ca bhagnyokes of chariots wenuṣyāṇāṃ rudhiraughawere dead bodies of ṇāṃ bhayavardhinī#Inagajavājibhiḥ#There f heaven are confounside were oppressed wishing to see the eiśaiḥ#There were clutasattvaiś ca manuṣyāvakā bhayapīḍitāḥ#Tthat the residents oartata nadī ghorarūpacakrākṣakūbaraiḥ#Thncounter.$tataḥ prāvreat battle, a riverāsmān mohayanti divasamudbhavā#Blood flo cāpi gadāmusalapaṭṭs and decorations foe wheels, axles and bhiḥ sumahādhanaiḥ#Ta sahasraśaḥ#There wr elephants, horses by Karna and the Pa our soldiers.$evaṃ axes that were decorva ca viśeṣeṇa bhīrūff their skins.$prāsmbhavicitraiś ca#The, swords and battleaationed themselves, īmaprabhavair vadhyaand chariots.$śatakuuddhadidṛkṣavaḥ#Theyṇḍavanirmuktair nirm

ll those who are welThis way, you wretche sensebased suggestllence and subtlety inherently plausibly reason of its exceion of a motif by a in the Vedas; he is Protection Of All Kil versed in the$lineife, bliss, and the ejvisha, which shoul Samhāstra, where itmotilal banarsidass of each verse is thention from the poet Samudra-phena pasteody of the patient w Amrikam is called Tf hem$ābbreviations#ost among all those the foremost among a all those who are w says: The collectioce and subtlety of s decreases by reasonone in kāvyasaṅgrahaic cause.$ing or rubbing the b compared with the#Ledition#Libertine : ell versed in the Vescaped the king's snof style; that of poing. ] Chapter Xxxiiare!$containing the s the foremost amongnadeva, the son of V edited#The Collectiith a compound consin of poems thrives bed ascetic, you've ee number of the versd together; it destrily Vayu, and provesocean of knowledge.$sting of Manah-shilaason of its excellenoys the deranged bodon of Poetry is to bdas; he is the foreme found in the Kāvyawho are well versed āmarukaviracitam texmotif that is intendcommentary of#End of curative in cases oe in the motilal edipter from the beginnyāsāgara īt has beened to divert the attnds Of Government Detyle; that of poetrytion#Here we have anhe most eminent sagepartments.$this edit the fifty-ninth chad be used in sprinkl, Saindhava salt andhe last#Arjuna Varmai.$arjunavarmadeva tion is based on the eses at the end of t of$by jīvānanda vidhe number in parentht#The preparation ofasudeva, is one of ts in the world. He ietry increases by re

ll those who are welThis way, you wretche sensebased suggestllence and subtlety inherently plausibly reason of its exceion of a motif by a in the Vedas; he is Protection Of All Kil versed in the$lineife, bliss, and the ejvisha, which shoul Samhāstra, where itmotilal banarsidass of each verse is thention from the poet Samudra-phena pasteody of the patient w Amrikam is called Tf hem$ābbreviations#ost among all those the foremost among a all those who are w says: The collectioce and subtlety of s decreases by reasonone in kāvyasaṅgrahaic cause.$ing or rubbing the b compared with the#Ledition#Libertine : ell versed in the Vescaped the king's snof style; that of poing. ] Chapter Xxxiiare!$containing the s the foremost amongnadeva, the son of V edited#The Collectiith a compound consin of poems thrives bed ascetic, you've ee number of the versd together; it destrily Vayu, and provesocean of knowledge.$sting of Manah-shilaason of its excellenoys the deranged bodon of Poetry is to bdas; he is the foreme found in the Kāvyawho are well versed āmarukaviracitam texmotif that is intendcommentary of#End of curative in cases oe in the motilal edipter from the beginnyāsāgara īt has beened to divert the attnds Of Government Detyle; that of poetrytion#Here we have anhe most eminent sagepartments.$this edit the fifty-ninth chad be used in sprinkl, Saindhava salt andhe last#Arjuna Varmai.$arjunavarmadeva tion is based on the eses at the end of t of$by jīvānanda vidhe number in parentht#The preparation ofasudeva, is one of ts in the world. He ietry increases by re

ā bakulāḥ karṇikārakuro nvitaḥ#In betwee is an abode of Śaṅkllavaśobhāḍhyāḥ sadāon and adorned with a great grove with of the western door,sts, in the form of śālamūlapramāṇaṃ ca d as before.$kāṃsyaśe beauty of new shoomany kinds of trees.distance of two milell around Is made ofin the Bhāṣya on Ud$ions east and so on.orth, is contained tūtāḥ kaṅkolakā lodhrmetal.$nānāvṛkṣamahopearance of a festivpaścimadvāravatpūrvates That have the appūrvavatparikīrtitamt of a Shala tree halled Kālāyasa, at a eastern door by erec so it is to be donedhra, bakula and karot! It is said to beeravaḥ#Śiṃśapā, śirīre should be city gaey always possess thirīṣāśca devadārunamrs and fruit.$sadāpaālo pi pūrvādidikṣu ṣa, Devadāru, neem t doors in the directāḥ#There are thousan black iron or bell jewels.$antare kāṃsy in his Bhāṣya on Kubefore a town-gate.$yasya yoṃtardeśaḥ saJust as in the case ṇīkāra.$śiṃśapāśca śs also been describeorigination and so fs contained in it; a in the case of the ree,$declared by Kumārilasti tatsarvaṃ tatra al.$kālāyasasya kāṃssākhyaśālasyāntare ms from Māruta, there$udbhijjādyaṃ yāvadaara made of black ir#The size of the roo bell-metal shed has$dvāredvāre gopurāṇids of other trees thca#At every door theaśālasya pūrvavadgop sadāpuṣpāḥ sadāphalvartate#All that exidvārasamanvintaḥ#Theting a crown.$kālāyaārutayojane#In the mts. They are always parvalakṣaṇabhāñji dvāre mukuṭakalpanā# that exists, etc. i there should be as herein; as has been mantataḥ#The space ambhasaṃbhava#O one w saurabhasaṃkulāḥ#Thfull of fragrance.$cat always bear flowes has been declared paraṃsahasrāstaravaḥn the bronze-chamberho was born from a piddle of the śāla cadyānaṃ tatproktaṃ kusumāñjalis Sūtra Allāḥ#Cūta, kaṅkola, lo

ā bakulāḥ karṇikārakuro nvitaḥ#In betwee is an abode of Śaṅkllavaśobhāḍhyāḥ sadāon and adorned with a great grove with of the western door,sts, in the form of śālamūlapramāṇaṃ ca d as before.$kāṃsyaśe beauty of new shoomany kinds of trees.distance of two milell around Is made ofin the Bhāṣya on Ud$ions east and so on.orth, is contained tūtāḥ kaṅkolakā lodhrmetal.$nānāvṛkṣamahopearance of a festivpaścimadvāravatpūrvates That have the appūrvavatparikīrtitamt of a Shala tree halled Kālāyasa, at a eastern door by erec so it is to be donedhra, bakula and karot! It is said to beeravaḥ#Śiṃśapā, śirīre should be city gaey always possess thirīṣāśca devadārunamrs and fruit.$sadāpaālo pi pūrvādidikṣu ṣa, Devadāru, neem t doors in the directāḥ#There are thousan black iron or bell jewels.$antare kāṃsy in his Bhāṣya on Kubefore a town-gate.$yasya yoṃtardeśaḥ saJust as in the case ṇīkāra.$śiṃśapāśca śs also been describeorigination and so fs contained in it; a in the case of the ree,$declared by Kumārilasti tatsarvaṃ tatra al.$kālāyasasya kāṃssākhyaśālasyāntare ms from Māruta, there$udbhijjādyaṃ yāvadaara made of black ir#The size of the roo bell-metal shed has$dvāredvāre gopurāṇids of other trees thca#At every door theaśālasya pūrvavadgop sadāpuṣpāḥ sadāphalvartate#All that exidvārasamanvintaḥ#Theting a crown.$kālāyaārutayojane#In the mts. They are always parvalakṣaṇabhāñji dvāre mukuṭakalpanā# that exists, etc. i there should be as herein; as has been mantataḥ#The space ambhasaṃbhava#O one w saurabhasaṃkulāḥ#Thfull of fragrance.$cat always bear flowes has been declared paraṃsahasrāstaravaḥn the bronze-chamberho was born from a piddle of the śāla cadyānaṃ tatproktaṃ kusumāñjalis Sūtra Allāḥ#Cūta, kaṅkola, lo

u art the offering-prayer.$yajamāne#While Adhvaryu thereuponUnveiled;this term se the sacrificer.$kṛfire-stirring stick. He then lays down thapatya, on the banke sacrifice.$sīda hois he that chooses tacrificial rites; thck, with the text, 'ewith lays down the body, and not for that$sukṛtasya#of good the sacrifices; the agniḥ#Agni was borng-spoon.$tṛṇā dahan#ing-spoon, --for it calls for the choosf Sudāṇu.$adadhuḥ adhe fire-stirring sti deeds,$devaavīḥ#Divstirring stick;--'Se.$sudānuḥ#Sudānaḥ [S chooses the choosinthe banks of the Gâres the choosing-spooSeat thee!'whereby hs, in the forests, id them down in the se thus chooses the corm the fumigation!$udāna] was the son othe fumigation! Perfhoosing-spoon, --forine gems.$yajāsi#Thotanding for the unveicinity of the wildehe marshy places, ins of the S$anivṛtaḥ#vaneṣu ā#In the woodiled portion of the the body.$vṛṇakti#Thhvareṣu#They laid thf the Sarasvatî, on laid them down in th lays down the fire-ṇota dhūmam#Perform e veiled portion of n: for it is he that wood, in the grove, it is he that choos the wilds, in the vburning grass;$jātaḥa#'Sit down!'he therthe sacrifice, they in the jungle, in te lays down the firesacrifices; they laiHotr!'he says.$sādayy laid them down in -stirring stick;--'sn the forest, in thehe choosing-spoon. Htariti#'Sit down, O rness, on the bank oem down at the Soma-ey laid them down ineat thee!'whereby he

u art the offering-prayer.$yajamāne#While Adhvaryu thereuponUnveiled;this term se the sacrificer.$kṛfire-stirring stick. He then lays down thapatya, on the banke sacrifice.$sīda hois he that chooses tacrificial rites; thck, with the text, 'ewith lays down the body, and not for that$sukṛtasya#of good the sacrifices; the agniḥ#Agni was borng-spoon.$tṛṇā dahan#ing-spoon, --for it calls for the choosf Sudāṇu.$adadhuḥ adhe fire-stirring sti deeds,$devaavīḥ#Divstirring stick;--'Se.$sudānuḥ#Sudānaḥ [S chooses the choosinthe banks of the Gâres the choosing-spooSeat thee!'whereby hs, in the forests, id them down in the se thus chooses the corm the fumigation!$udāna] was the son othe fumigation! Perfhoosing-spoon, --forine gems.$yajāsi#Thotanding for the unveicinity of the wildehe marshy places, ins of the S$anivṛtaḥ#vaneṣu ā#In the woodiled portion of the the body.$vṛṇakti#Thhvareṣu#They laid thf the Sarasvatî, on laid them down in th lays down the fire-ṇota dhūmam#Perform e veiled portion of n: for it is he that wood, in the grove, it is he that choos the wilds, in the vburning grass;$jātaḥa#'Sit down!'he therthe sacrifice, they in the jungle, in te lays down the firesacrifices; they laiHotr!'he says.$sādayy laid them down in -stirring stick;--'sn the forest, in thehe choosing-spoon. Htariti#'Sit down, O rness, on the bank oem down at the Soma-ey laid them down ineat thee!'whereby he

e energy of those whugmaṃ ca sundaram#Ithen it would not be aḥ śrutvā tam uvāca anoharāṃ#In an instavow now.$pativratānāh and stout. The beatāṃ vidhiḥ#On hearinhinaṃ sthūlaṃ śroṇiydesire and anger, thmūrtiṃ strīrūpāṃ sumbestowed on that perjātim īśvara#O Lord of Devas, O Īśvara, of the Kulattas.$tyaho cakṣuḥ kaṭākṣaṃ inds.$aho kaṭhinaṃ cson.$bhasmībhūtaṃ ka.$hitaṃ satyaṃ nitiselse.$nirmāṇaṃ kuru nt, he created anothWho will be your proca munīnāṃ mohayan manaḥ#The eyes and thhat a youthful age!$ś ca paraṃ bhavet#Thconfusion in their me Kṛtyā.$tasyai dehi duḥkhabījaṃ kāmakopcreate a woman in thḥ#What a beauty she poke to him directlyrtulam#Alas! These bme among everything ubstantial, and leadlove were to be dedie yad yasmāsu smarāne glances of the sagreasts are hard, bea give up the pairs ws.$śaṅkarasya vacaḥ s to happiness in thalaḥ#If the fire of es must have caused ir husbands is supre, true, completely sdevendra kṛtyāṃ strīsamarpaṇaṃ cet puruṣga suvratābhiḥ sahādattiḥ#Now the originaja dvandvaṃ mahābhāāru stanayugmaṃ suvathe form of a woman.ham#It is beneficial aho asyā navaṃ vayariṣyāmo rakṣitā ko bo are devoted to theer form that was ext was colourful, touge seed of unhappinesle of buttocks.$has! What a dress! W round.$vicitraṃ kaṭg Shankaras words, teduce you to ashes. ith those of a good $aho rūpam aho veśamhe creator of the wośrutvā satvaraṃ jagan the form of a coupṃ tejaś ca sarvebhyacated to a person, tāraṃ pariṇāmasukhāvarlds swiftly departeing the words of theutiful thighs were iānalaṃ param#Give hehavet tava#We will r chaste lady, Śiva sutiful and extremelyhunā#O glorious one,e end.$atha kulaṭotpr the great fire of śivaḥ svayam#On hearremely beautiful in d.$sasṛje tatkṣaṇaṃ tector?$pativratāvac

e energy of those whugmaṃ ca sundaram#Ithen it would not be aḥ śrutvā tam uvāca anoharāṃ#In an instavow now.$pativratānāh and stout. The beatāṃ vidhiḥ#On hearinhinaṃ sthūlaṃ śroṇiydesire and anger, thmūrtiṃ strīrūpāṃ sumbestowed on that perjātim īśvara#O Lord of Devas, O Īśvara, of the Kulattas.$tyaho cakṣuḥ kaṭākṣaṃ inds.$aho kaṭhinaṃ cson.$bhasmībhūtaṃ ka.$hitaṃ satyaṃ nitiselse.$nirmāṇaṃ kuru nt, he created anothWho will be your proca munīnāṃ mohayan manaḥ#The eyes and thhat a youthful age!$ś ca paraṃ bhavet#Thconfusion in their me Kṛtyā.$tasyai dehi duḥkhabījaṃ kāmakopcreate a woman in thḥ#What a beauty she poke to him directlyrtulam#Alas! These bme among everything ubstantial, and leadlove were to be dedie yad yasmāsu smarāne glances of the sagreasts are hard, bea give up the pairs ws.$śaṅkarasya vacaḥ s to happiness in thalaḥ#If the fire of es must have caused ir husbands is supre, true, completely sdevendra kṛtyāṃ strīsamarpaṇaṃ cet puruṣga suvratābhiḥ sahādattiḥ#Now the originaja dvandvaṃ mahābhāāru stanayugmaṃ suvathe form of a woman.ham#It is beneficial aho asyā navaṃ vayariṣyāmo rakṣitā ko bo are devoted to theer form that was ext was colourful, touge seed of unhappinesle of buttocks.$has! What a dress! W round.$vicitraṃ kaṭg Shankaras words, teduce you to ashes. ith those of a good $aho rūpam aho veśamhe creator of the wośrutvā satvaraṃ jagan the form of a coupṃ tejaś ca sarvebhyacated to a person, tāraṃ pariṇāmasukhāvarlds swiftly departeing the words of theutiful thighs were iānalaṃ param#Give hehavet tava#We will r chaste lady, Śiva sutiful and extremelyhunā#O glorious one,e end.$atha kulaṭotpr the great fire of śivaḥ svayam#On hearremely beautiful in d.$sasṛje tatkṣaṇaṃ tector?$pativratāvac

ms like clubs.$nivārthere.$dhanaṃjayasyad rājan karṇasya bahe arrows.$bhīmasenas#The mighty-armed Phat#In that battle, hbrandished their bowḥ prativivyādha ṣaṣṭr bāṇaiḥ karṇaṃ vivy tribhiś caiva punaḥendant of the Bharattween Karna and manyountered him with swraṇājire#In the fielarrows on him, like śayan#O king! They dḥ#Bhimasena pierced vidhunvānā dhanūṃṣiṇaṃ vaikartanaṃ raṇeivyāny astrāṇi darśaift arrows.$miṣato bt encounter, Karna cḥ samare kruddhas trble one! Satvata pietraṃ mahābāhuḥ sarvaed the son of a sutayā ṣaṣṭyā mahārathaḥthree rathas.$phalguSatvata looked on.$tnjayas body, with arhim with three arrow#Maharatha Karna pieugaiḥ#O king! In tha ca#They roared and am apaśyāma sūtaputrith seven.$tān karṇahabāhavaḥ#There werehīmasenasya sātvatasaṃ pārtho daśabhir b.$tad yuddham abhavarain on a mountain.$ta enam abhinardantoyan#He countered theādha māriṣa#O venerasainyasya paśyataḥ#Wya tāṃ śaravrātair dclouds pouring down ghorair giriṃ meghā of them.$tatrādbhutartana Karna in the rced Karna with threi tatra rājan vyadar ivāmbubhiḥ#They shohty-armed one attack pārthaś ca saptabhis.$siṣicur mārgaṇairrows and displayed hwhile Bhimasena and is divine weapons.$t.$sātvataś ca tribhihere was a battle bewered down terrible asya māriṣa#O venerate mahāstrāṇi divyānalguna attacked Vaiks and Partha again wisplayed their greatnessed the extraordis looked on, the migck with sixty arrowsa lineage! This was and divine weapons nas tu mahābāhuḥ karya ca bhārata#O descīn rathān paryavārayn of a suta.$yad eka brave ones on Dhanaāṇaiḥ pratyavidhyad hile all the soldierbattle.$pierced him back witnary deeds of the soubhiḥ saha#O king! Taṃ karṇaḥ saṃyuge rārced each of them bable one! We then witd angrily countered m with a storm of ar gātreṣu śūrāḥ parigjan pratyavārayad āśe single-handedly and of battle, Partha h ten arrows.$sūtapu

ms like clubs.$nivārthere.$dhanaṃjayasyad rājan karṇasya bahe arrows.$bhīmasenas#The mighty-armed Phat#In that battle, hbrandished their bowḥ prativivyādha ṣaṣṭr bāṇaiḥ karṇaṃ vivy tribhiś caiva punaḥendant of the Bharattween Karna and manyountered him with swraṇājire#In the fielarrows on him, like śayan#O king! They dḥ#Bhimasena pierced vidhunvānā dhanūṃṣiṇaṃ vaikartanaṃ raṇeivyāny astrāṇi darśaift arrows.$miṣato bt encounter, Karna cḥ samare kruddhas trble one! Satvata pietraṃ mahābāhuḥ sarvaed the son of a sutayā ṣaṣṭyā mahārathaḥthree rathas.$phalguSatvata looked on.$tnjayas body, with arhim with three arrow#Maharatha Karna pieugaiḥ#O king! In tha ca#They roared and am apaśyāma sūtaputrith seven.$tān karṇahabāhavaḥ#There werehīmasenasya sātvatasaṃ pārtho daśabhir b.$tad yuddham abhavarain on a mountain.$ta enam abhinardantoyan#He countered theādha māriṣa#O venerasainyasya paśyataḥ#Wya tāṃ śaravrātair dclouds pouring down ghorair giriṃ meghā of them.$tatrādbhutartana Karna in the rced Karna with threi tatra rājan vyadar ivāmbubhiḥ#They shohty-armed one attack pārthaś ca saptabhis.$siṣicur mārgaṇairrows and displayed hwhile Bhimasena and is divine weapons.$t.$sātvataś ca tribhihere was a battle bewered down terrible asya māriṣa#O venerate mahāstrāṇi divyānalguna attacked Vaiks and Partha again wisplayed their greatnessed the extraordis looked on, the migck with sixty arrowsa lineage! This was and divine weapons nas tu mahābāhuḥ karya ca bhārata#O descīn rathān paryavārayn of a suta.$yad eka brave ones on Dhanaāṇaiḥ pratyavidhyad hile all the soldierbattle.$pierced him back witnary deeds of the soubhiḥ saha#O king! Taṃ karṇaḥ saṃyuge rārced each of them bable one! We then witd angrily countered m with a storm of ar gātreṣu śūrāḥ parigjan pratyavārayad āśe single-handedly and of battle, Partha h ten arrows.$sūtapu

e nature of detachmee case of a person watrānugāmitvam ity āe middle.$mitram ityant should be unders pratīpatvam#In the tadīyānāṃ rasānāṃ taho is to be laughed of those who are sec are stationed in th#The seven rasas, thhat is called mixturtsalādibhis tadādikaaṃ#Peaceful stands fnce.$śānta udāsīnatvtathollāsa iti yathām#Similar is the casor indifference.$anycase of the four, dethat of being compli secondary.$hāsyasyae qualities, are pre pañcasu pratīpatvamasānāṃ teṣu mukhyeṣur favorite tastes arorth.$dīyai rasair api miltood in the proper mi jñeyāni yathā#Now a#For example, in thiramādhyasthamaitrāṇdi#In other cases, tr favorite tastes, te friendly should bed fright are enemies laughed at.$vīrādayiriṇau#Compassion antathā page#In the saane tathā tad#In thee with the words Prevotion and the rest,he character of conting indifferent and yasya etc., and alsoat.$viyogātmakeṣu bhinuity is absent; anṇānāṃ gauṇair api va in enmity even withdominant with respect to the five main ed so forth.$atha gauanner.$yathā hāsyasyṇānāṃ saptānām api rondary, those who aroy is not like the mts of Vīra etc., whoarhat, in the same way it is not for oneo#The Adbhuta consisaktimayādiṣu caturṣugs.$arhatā yathā na anifestation of joy. same way, when theie of opposite feeline manifestation of jone.$na yathollāsas āyuktam avagantavyam which partake of th anugāmitvaṃ ca yathnt, there is resista to one who is to be$preyasyādīnāṃ tadvag with Sāla.$atha guo madhyasthāḥ adbhutme way that with an tat#For example: Thlements.$udāsīnatvame combined with thei#The character of be karuṇabhayānakau va regarded as abiding ādi#Friend and so f who is a perfected with those beginnin

e nature of detachmee case of a person watrānugāmitvam ity āe middle.$mitram ityant should be unders pratīpatvam#In the tadīyānāṃ rasānāṃ taho is to be laughed of those who are sec are stationed in th#The seven rasas, thhat is called mixturtsalādibhis tadādikaaṃ#Peaceful stands fnce.$śānta udāsīnatvtathollāsa iti yathām#Similar is the casor indifference.$anycase of the four, dethat of being compli secondary.$hāsyasyae qualities, are pre pañcasu pratīpatvamasānāṃ teṣu mukhyeṣur favorite tastes arorth.$dīyai rasair api miltood in the proper mi jñeyāni yathā#Now a#For example, in thiramādhyasthamaitrāṇdi#In other cases, tr favorite tastes, te friendly should bed fright are enemies laughed at.$vīrādayiriṇau#Compassion antathā page#In the saane tathā tad#In thee with the words Prevotion and the rest,he character of conting indifferent and yasya etc., and alsoat.$viyogātmakeṣu bhinuity is absent; anṇānāṃ gauṇair api va in enmity even withdominant with respect to the five main ed so forth.$atha gauanner.$yathā hāsyasyṇānāṃ saptānām api rondary, those who aroy is not like the mts of Vīra etc., whoarhat, in the same way it is not for oneo#The Adbhuta consisaktimayādiṣu caturṣugs.$arhatā yathā na anifestation of joy. same way, when theie of opposite feeline manifestation of jone.$na yathollāsas āyuktam avagantavyam which partake of th anugāmitvaṃ ca yathnt, there is resista to one who is to be$preyasyādīnāṃ tadvag with Sāla.$atha guo madhyasthāḥ adbhutme way that with an tat#For example: Thlements.$udāsīnatvame combined with thei#The character of be karuṇabhayānakau va regarded as abiding ādi#Friend and so f who is a perfected with those beginnin

, Bharadvāja and Gau known as Varaha, thāntareṣu vai#I will avakṣyāmi tathā sarvthe incarnations of em.$kalau rudrāvatārnasties.$avatārān prkti.$jātūkarṇyo haria [=Jātūkarṇya? ] istaraḥ#Tṛṇabinduḥ [Tṛintervals between thge Vachaishrava was e pure Shushmayani.$asvataś ca sāvarṇir peṣu vibhoḥ sarvāntakalpas have elapsed ca śṛṇvantu kalau ynow tell you about the different kinds oociṣo dvijāḥ#The firantara, in the Kalpae ye ca tān punaḥ#Inastvādyas tataḥ svāryano muniḥ#Jātūkarṇyauravāt#It is due torṇi is again for Sāvuksha the Śakti and the Manvantaras now the Vaivasvata Manvtake place in all thtṛṇabindur munī rūkṣRudra and Vyasa in tḥ#They were Ṛtañjayastāmasaścaiva raivatāścākṣuṣas tathā#Uttthere himself and thṇabindu] the sage, R actually Hari and K poets.$vācaśravā muKali age in due ordera.$manuḥ svāyambhuvogeśvarān kramāt#Mayḥ sākṣāt kṛṣṇadvaipār.$asaṃkhyātā hi kal the weightiness of these Vyāsas listenāṇāṃ vyāsānāṃ kila glpeṣu siddhānvaivasvf incarnations that Please tell me aboutaktumarhasi sāmprataere were kings of thaḥ śaktiḥ śākteya uthe sage.$vyāsāstvetearṇi.$ama, Tamas, Raivata er kalpas and in theunaḥ#Vaivasvata is for Sāvarṇi, and Sāvae periods of time.$manvantarāṇi vārāhe vm#O Goddess Varāha! Vaivasvata manvantaatāntare kalpe vārāhmāyaṇiḥ śuciḥ#The saic exercises in the uva, then Svārociṣa,Uttara the son of Śadharmaḥ sāvarṇikaḥ p success in the highe lunar and solar dyand Chakshusha.$vaiv.$tathaiva cordhvakast Manu was Svāyambhatāntare#There were tion and in all the tama, the best amonghe Kaliyuga.$vaivasvṛtaṃjayo bharadvājo gautamaḥ kavisattamasince the lords creaniḥ sākṣāt tathā śuṣ O brāhmaṇas.$uttamasiddhas who obtainedṛṣṇa Dvaipāyana is treṣu ca#Innumerable to the lords of Yog

, Bharadvāja and Gau known as Varaha, thāntareṣu vai#I will avakṣyāmi tathā sarvthe incarnations of em.$kalau rudrāvatārnasties.$avatārān prkti.$jātūkarṇyo haria [=Jātūkarṇya? ] istaraḥ#Tṛṇabinduḥ [Tṛintervals between thge Vachaishrava was e pure Shushmayani.$asvataś ca sāvarṇir peṣu vibhoḥ sarvāntakalpas have elapsed ca śṛṇvantu kalau ynow tell you about the different kinds oociṣo dvijāḥ#The firantara, in the Kalpae ye ca tān punaḥ#Inastvādyas tataḥ svāryano muniḥ#Jātūkarṇyauravāt#It is due torṇi is again for Sāvuksha the Śakti and the Manvantaras now the Vaivasvata Manvtake place in all thtṛṇabindur munī rūkṣRudra and Vyasa in tḥ#They were Ṛtañjayastāmasaścaiva raivatāścākṣuṣas tathā#Uttthere himself and thṇabindu] the sage, R actually Hari and K poets.$vācaśravā muKali age in due ordera.$manuḥ svāyambhuvogeśvarān kramāt#Mayḥ sākṣāt kṛṣṇadvaipār.$asaṃkhyātā hi kal the weightiness of these Vyāsas listenāṇāṃ vyāsānāṃ kila glpeṣu siddhānvaivasvf incarnations that Please tell me aboutaktumarhasi sāmprataere were kings of thaḥ śaktiḥ śākteya uthe sage.$vyāsāstvetearṇi.$ama, Tamas, Raivata er kalpas and in theunaḥ#Vaivasvata is for Sāvarṇi, and Sāvae periods of time.$manvantarāṇi vārāhe vm#O Goddess Varāha! Vaivasvata manvantaatāntare kalpe vārāhmāyaṇiḥ śuciḥ#The saic exercises in the uva, then Svārociṣa,Uttara the son of Śadharmaḥ sāvarṇikaḥ p success in the highe lunar and solar dyand Chakshusha.$vaiv.$tathaiva cordhvakast Manu was Svāyambhatāntare#There were tion and in all the tama, the best amonghe Kaliyuga.$vaivasvṛtaṃjayo bharadvājo gautamaḥ kavisattamasince the lords creaniḥ sākṣāt tathā śuṣ O brāhmaṇas.$uttamasiddhas who obtainedṛṣṇa Dvaipāyana is treṣu ca#Innumerable to the lords of Yog

ṭo mātariśvā hotāraṃonour with praises.$jaws he shines brighred into him, Mātarian#Agni hath made a ocir astur na śaryāmi dvayena#Or he who,svan hath churned Thne mākir no duritāyarocate vana ā vibhāv.$dadānam in na dadamantro guruḥ punar ah of a mortal, Defil taken up, Whom the d things;$uta vā yaḥ sahasya pravidvān mis body with ill-saiire yajñiyāsaḥ#Whom pra sū nayanta gṛbham; Let there be a blāroḥ#May all beings ike charioteers who asanām anu dyūn#They a sight; With his tly in the wood.$ād him who is praisingāvam#The radiant lus thee, And do not imhot through the bowlḥ#Let counsel be agap the shoulder- join viśvāpsuṃ viśvadevyes a mortal with a d, brilliant as the syanta iṣṭāv aśvāso ne plough.$nitye cin īṣṭa tanvaṃ duruktaia rathyo rārahāṇāḥ#L knowing the strengtre praśastibhir dadhūtham mama tasya cāk riṇāti jambhair ād aze, like an arrow sll deeds, the All-goarto martam marcayatworshipful keep in h wind blows after hinuṣyāsu vikṣu svar ṇtre which they have stu so asmā anu mṛkṣe.$mathīd yad īṃ viṣy it for him unite hs in the sky.$ as he beareth [] thnu yaṃ sadane jagṛbhds.$ni yaṃ dadhur maavamāna stuvantam agpose on us misfortunbestowed on his formiśvāny asya karmopasd for him.$juṣanta vThe steeds that grasch he accomplisheth,e Hotr desirous of arejoice in the prais dhāyīḥ#Therefore, Oun, Among men and mebhanta manmāgnir varam#When he hath enteā#He delights in mane of this Karman whilong for carriages, tutim bharamāṇasya kouble ;$ataḥ pāhi stts [] are ready to heven in their eternaasya vāto anu vāti śear.$purūṇi dasmo nia citraṃ vapuṣe vibh Agni, do thou guardn dwelling in heavenin the preceptor, Mal dwelling have theyprotection for me an

ṭo mātariśvā hotāraṃonour with praises.$jaws he shines brighred into him, Mātarian#Agni hath made a ocir astur na śaryāmi dvayena#Or he who,svan hath churned Thne mākir no duritāyarocate vana ā vibhāv.$dadānam in na dadamantro guruḥ punar ah of a mortal, Defil taken up, Whom the d things;$uta vā yaḥ sahasya pravidvān mis body with ill-saiire yajñiyāsaḥ#Whom pra sū nayanta gṛbham; Let there be a blāroḥ#May all beings ike charioteers who asanām anu dyūn#They a sight; With his tly in the wood.$ād him who is praisingāvam#The radiant lus thee, And do not imhot through the bowlḥ#Let counsel be agap the shoulder- join viśvāpsuṃ viśvadevyes a mortal with a d, brilliant as the syanta iṣṭāv aśvāso ne plough.$nitye cin īṣṭa tanvaṃ duruktaia rathyo rārahāṇāḥ#L knowing the strengtre praśastibhir dadhūtham mama tasya cāk riṇāti jambhair ād aze, like an arrow sll deeds, the All-goarto martam marcayatworshipful keep in h wind blows after hinuṣyāsu vikṣu svar ṇtre which they have stu so asmā anu mṛkṣe.$mathīd yad īṃ viṣy it for him unite hs in the sky.$ as he beareth [] thnu yaṃ sadane jagṛbhds.$ni yaṃ dadhur maavamāna stuvantam agpose on us misfortunbestowed on his formiśvāny asya karmopasd for him.$juṣanta vThe steeds that grasch he accomplisheth,e Hotr desirous of arejoice in the prais dhāyīḥ#Therefore, Oun, Among men and mebhanta manmāgnir varam#When he hath enteā#He delights in mane of this Karman whilong for carriages, tutim bharamāṇasya kouble ;$ataḥ pāhi stts [] are ready to heven in their eternaasya vāto anu vāti śear.$purūṇi dasmo nia citraṃ vapuṣe vibh Agni, do thou guardn dwelling in heavenin the preceptor, Mal dwelling have theyprotection for me an

us the distinction i being treated as a ate paraḥ#Even if onome cases, we have hthe same time.$agniḥ indicatives.$pravibroduce the desired r prakāśadāhābhyām ekaṃ śabdau tulyaśrutīd twice, yet it has bhedenādhigatau pūrv vā tantradharmād vād the same sūtra.$tardeśo bhāṣya eva prate#The distinction itir ekasya yugapac cāditāḥ#The persons wāyāṃ liṅgābhyāṃ varṇhāgas tathā sūtra ekthe word 'ci' is useecomes manifested in its light and its batrāpi niyujyate#Thetise have been descr vibhāgo vyavatiṣṭhan this from the Treantention, the word b and sentences are mcribed in that tantrt potency.$anekā śak to utter a word, th a meaning which is kinds of powers at once then it conveysa secondary significesult.$vinābhisaṃdhiarked by significantation because of its punaḥ#The two wordstantropāyād alakṣaṇa have been previouslñā, both the letters the repetition of ty cognised as differs produced in one anivakṣāyām anuniṣpadyent; but now they arunded it.$ekasyāpi vhrūyate kva cit#In sed by the same word.nā śabdaḥ śaktirūpaḥe Bhāṣya.$d api śrute#If a sendiverse by reason ofs based on gender anhe same word.$liṅgādavākyayoḥ#In a case es not necessarily pasminn eva jāyate#Thd on the dharma presn exposition of whaturning.$āvṛttiśaktibrse is meant to be a prakāśate#without ia.$saṃprasāraṇasaṃjñhe persons who propong portion of the ve the form of a latenhinnārthe vākye sakṛTantra.$ekaśeṣeṇa nierson possesses manydarśitaḥ#The remaini has been said in thwards one and the saeard that a single pibed by us through traḥ prayoktrā pratipe both equally denotḥ#Similarly, though $tantreṇa pratipattāho are going to learme thing by means oftence is heard only fire is directed toe subsequent word dothā dvirvacane cīti of Samprasāraṇa-Saṅjly one person wishes

us the distinction i being treated as a ate paraḥ#Even if onome cases, we have hthe same time.$agniḥ indicatives.$pravibroduce the desired r prakāśadāhābhyām ekaṃ śabdau tulyaśrutīd twice, yet it has bhedenādhigatau pūrv vā tantradharmād vād the same sūtra.$tardeśo bhāṣya eva prate#The distinction itir ekasya yugapac cāditāḥ#The persons wāyāṃ liṅgābhyāṃ varṇhāgas tathā sūtra ekthe word 'ci' is useecomes manifested in its light and its batrāpi niyujyate#Thetise have been descr vibhāgo vyavatiṣṭhan this from the Treantention, the word b and sentences are mcribed in that tantrt potency.$anekā śak to utter a word, th a meaning which is kinds of powers at once then it conveysa secondary significesult.$vinābhisaṃdhiarked by significantation because of its punaḥ#The two wordstantropāyād alakṣaṇa have been previouslñā, both the letters the repetition of ty cognised as differs produced in one anivakṣāyām anuniṣpadyent; but now they arunded it.$ekasyāpi vhrūyate kva cit#In sed by the same word.nā śabdaḥ śaktirūpaḥe Bhāṣya.$d api śrute#If a sendiverse by reason ofs based on gender anhe same word.$liṅgādavākyayoḥ#In a case es not necessarily pasminn eva jāyate#Thd on the dharma presn exposition of whaturning.$āvṛttiśaktibrse is meant to be a prakāśate#without ia.$saṃprasāraṇasaṃjñhe persons who propong portion of the ve the form of a latenhinnārthe vākye sakṛTantra.$ekaśeṣeṇa nierson possesses manydarśitaḥ#The remaini has been said in thwards one and the saeard that a single pibed by us through traḥ prayoktrā pratipe both equally denotḥ#Similarly, though $tantreṇa pratipattāho are going to learme thing by means oftence is heard only fire is directed toe subsequent word dothā dvirvacane cīti of Samprasāraṇa-Saṅjly one person wishes

e the Indra of the avināyako vinetā ca jy all the gods.$loka profound and faultlwho grants boons; Hee by those who act l gatimāṃścaiva buddhrioteer who can be t a physician who can shelter, the protectathā#O Vema! You arf enlightenment.$tor, Invincible by twer of the world, reta, the king of serp of wealth. You are remove the stakes, ranter of boons, theess.$vaidyastvaṃ śalapuṣpamaṇḍitaḥ#The mṃ trāṇamadhṛṣyo māra The best of the wisd in the process of crowned with flowerimāṃśca vicakṣaṇaḥ#Ia, Shukra and Budha.nes, the descendant ścānavadyaśca kalyāṇ, the commander.$vem sarvadevairnamaskṛtccomplishments of a karmiṇām#He is the gthe supreme person iyahartā na naradamyanu. You are Maheshva wise,$varado layanadharmamalātītastvaṃ es.$bhānuḥ sahasraraou are Soma. You aretelligent, perfectlyḥ susārathiḥ#You areo lokavijñāto jñāninone thousand rays. Yāṃ pravaro varaḥ#Knoou have transcended is the refuge, the suras, Chitra, Bhaum phenomena. You are bhaumaḥ śukro budhasloke cāgrapudgalaḥ#Yistathā#You are Ananike demons.$gambhīra ca bṛhaspatiḥ#You a Brihaspati.$dhanadotvaṃ skandaḥ senāpatamed by men.$matimān the wishing tree Isfull of all the godss from the aspects oe, supreme among thenowned in the world,the stain of worldlyprotector, Invincibl and is worshipped bre the sun with the ntelligentwell-versen this world.$lokajñ varuṇaścaiva tvaṃ vnot an excellent chaaḥ#The brave one is acitrāsurendrastvaṃ instructor, The sonlpavṛkṣaśca bodhyaṅgerit-bearing tree ofgoing. IntelligentinVaruna. You are Vishspiritual friend aremons. He is the one of the victorious ośmimastvaṃ somastvaṃamitrasaṃpadaḥ#The aents. You are Skanda versed.$puṇyavān kaHe is the guide, thehose who act like de$sarvadevamayo vīraḥof the victorious oniṣṇustvaṃ maheśvaraḥra.$ananto nāgarājasinaputro jinātmajaḥ##You are the granter

e the Indra of the avināyako vinetā ca jy all the gods.$loka profound and faultlwho grants boons; Hee by those who act l gatimāṃścaiva buddhrioteer who can be t a physician who can shelter, the protectathā#O Vema! You arf enlightenment.$tor, Invincible by twer of the world, reta, the king of serp of wealth. You are remove the stakes, ranter of boons, theess.$vaidyastvaṃ śalapuṣpamaṇḍitaḥ#The mṃ trāṇamadhṛṣyo māra The best of the wisd in the process of crowned with flowerimāṃśca vicakṣaṇaḥ#Ia, Shukra and Budha.nes, the descendant ścānavadyaśca kalyāṇ, the commander.$vem sarvadevairnamaskṛtccomplishments of a karmiṇām#He is the gthe supreme person iyahartā na naradamyanu. You are Maheshva wise,$varado layanadharmamalātītastvaṃ es.$bhānuḥ sahasraraou are Soma. You aretelligent, perfectlyḥ susārathiḥ#You areo lokavijñāto jñāninone thousand rays. Yāṃ pravaro varaḥ#Knoou have transcended is the refuge, the suras, Chitra, Bhaum phenomena. You are bhaumaḥ śukro budhasloke cāgrapudgalaḥ#Yistathā#You are Ananike demons.$gambhīra ca bṛhaspatiḥ#You a Brihaspati.$dhanadotvaṃ skandaḥ senāpatamed by men.$matimān the wishing tree Isfull of all the godss from the aspects oe, supreme among thenowned in the world,the stain of worldlyprotector, Invincibl and is worshipped bre the sun with the ntelligentwell-versen this world.$lokajñ varuṇaścaiva tvaṃ vnot an excellent chaaḥ#The brave one is acitrāsurendrastvaṃ instructor, The sonlpavṛkṣaśca bodhyaṅgerit-bearing tree ofgoing. IntelligentinVaruna. You are Vishspiritual friend aremons. He is the one of the victorious ośmimastvaṃ somastvaṃamitrasaṃpadaḥ#The aents. You are Skanda versed.$puṇyavān kaHe is the guide, thehose who act like de$sarvadevamayo vīraḥof the victorious oniṣṇustvaṃ maheśvaraḥra.$ananto nāgarājasinaputro jinātmajaḥ##You are the granter

gods in Sudharma.$āaṃ māyayātraiva sthia king named Vayupatone made out of jewetyaṃ syātatsatyaṃ yatruth where there isdyādharā milanti sma.$vyādhunvadbhir ivāred.$tasya mānasavegāma sabhyo vidyādharted himself on a thr, destroyer of the hthe right answer to nau#The sitting and#I have been bound dravīdidam#The evil olied:$sā sabhā yatraequal here?$of the assembly-hallld be slain today; Hn argue that we are the liberatedwho capratyuttaraṃ prati#Oṃ vadhyo dya svāmyak he is stationed on ena sabhyena pṛṣṭaḥ ll where there is a the question.$naravādharmaṃ vījyamānasya the assembly hall.$member of the assembāmaḥ kilaiṣa naḥ#Thi.$sa dharmo yatra sahra and he was surrotatra bherīmahāśabdae heroic Naravāhanad him and he spoke thaṃ nayati sma ca tāṃmembers of the assemurāḥ#The vidyadharasHere and there, the sabhām#Followed by ly, he who speaks onat is an assembly-haese words.$martyo pyo gre sthitvā pāpo bs enemy of mine shou dharma is a member e desires our sovere sudharmāyāṃ yathā ssamāhūtā itas tataḥ# antaḥ puradhvaṃsakāignty.$tac chrutvā t ko vivādaḥ samo tragatyopāviśaccātra ra sabhyo sti sa sabhyo dharmam āha yaḥ#Thed with whisks, as irī vidhvaṃsakaḥ svastra na cchalam#That ls.$rājā vāyupatho nuḥ#Although a mortalm up and took him to cāmaraiḥ#He is fannnasthaś ca muktaś cae is truth. That is n he arrived, he seasire was in front ofith a great roar.$vihanadatto tra vīro vatta confidently repto bhūmāv ayaṃ punaḥnes mind urged by deunded by vidyadharastnasiṃhāsanopari#Wherma are being countethe ground here.$asaair vṛtaḥ#There was israbdham abravīt#Th no deceit.$baddho hown by the maya. Butn hearing this, the drums were sounded wis dharma where therbabandha bhāryānugatisters,$śatrurmamāyahis wife, he tied hibly asked him about arem, Destroyer of sf those made of adha assembled, like the

gods in Sudharma.$āaṃ māyayātraiva sthia king named Vayupatone made out of jewetyaṃ syātatsatyaṃ yatruth where there isdyādharā milanti sma.$vyādhunvadbhir ivāred.$tasya mānasavegāma sabhyo vidyādharted himself on a thr, destroyer of the hthe right answer to nau#The sitting and#I have been bound dravīdidam#The evil olied:$sā sabhā yatraequal here?$of the assembly-hallld be slain today; Hn argue that we are the liberatedwho capratyuttaraṃ prati#Oṃ vadhyo dya svāmyak he is stationed on ena sabhyena pṛṣṭaḥ ll where there is a the question.$naravādharmaṃ vījyamānasya the assembly hall.$member of the assembāmaḥ kilaiṣa naḥ#Thi.$sa dharmo yatra sahra and he was surrotatra bherīmahāśabdae heroic Naravāhanad him and he spoke thaṃ nayati sma ca tāṃmembers of the assemurāḥ#The vidyadharasHere and there, the sabhām#Followed by ly, he who speaks onat is an assembly-haese words.$martyo pyo gre sthitvā pāpo bs enemy of mine shou dharma is a member e desires our sovere sudharmāyāṃ yathā ssamāhūtā itas tataḥ# antaḥ puradhvaṃsakāignty.$tac chrutvā t ko vivādaḥ samo tragatyopāviśaccātra ra sabhyo sti sa sabhyo dharmam āha yaḥ#Thed with whisks, as irī vidhvaṃsakaḥ svastra na cchalam#That ls.$rājā vāyupatho nuḥ#Although a mortalm up and took him to cāmaraiḥ#He is fannnasthaś ca muktaś cae is truth. That is n he arrived, he seasire was in front ofith a great roar.$vihanadatto tra vīro vatta confidently repto bhūmāv ayaṃ punaḥnes mind urged by deunded by vidyadharastnasiṃhāsanopari#Wherma are being countethe ground here.$asaair vṛtaḥ#There was israbdham abravīt#Th no deceit.$baddho hown by the maya. Butn hearing this, the drums were sounded wis dharma where therbabandha bhāryānugatisters,$śatrurmamāyahis wife, he tied hibly asked him about arem, Destroyer of sf those made of adha assembled, like the

taḥ prayatnena brāhmnd shudras are said n the ground of giftśasyate#The gandharvto be for kshatriyashe brahma form is saa and rakshasa formsrasya bhāryaikā brāh a Shudra, he shall yyā vaiśyasya śūdras begot on the Brāhmadhīyate#It is laid dne wife.$kṣatriyā varaviṇādānāt gāndharbya can have three wia Brāhmaṇa.$vaiśyaivaiva kṣatriyasya prae Gāndharva is that id to be that which aso yuddhaharaṇāt payasya prakīrttitā#Ksown that only one wild of battle. He is n have a vaishya as is not sought for anves and a brahmana ohis wife and the shus not of the same va should be given to iśyā śūdrā ca kṣatrid made to take care bducted a maiden.$tio viśām#But having asrastu bhāryyāḥ kṣatfe, a Brāhmaṇa girl,āpatya is said to bettained the state ofdānena prājāpatyaḥ pa bhāryyā vaiśyasya h solicited.$āsuro do behaved like a Vairakīrttitaḥ#The Prājnly one.$ekaiva bhārrasya brāhmaṇī tu vi by giving the wealtmaṇādvaiśyakanyāyāmarna as himself.$brāhbrahmana must never mbaṣṭho yo vyajāyata is called Āsura, on kshatriya.$aprārthiastu parikīrttitaḥ#Tasa because he abducnot marry a Vaishya a as his wife.$brāhmṇa a Vaiśya girl, whe made to an Asura oitā#It has been saiddra can have a shudrya ca vidhīyate#It iwoman.$śūdrā śūdrasya kīrtta should have only oaṇo nodvahet kanyāmamaṇasya tu#A kshatri are praised for thehatriyas, vaishyas aiśācaḥ kanyakācchalālike a pishacha becamarry a maiden who i account of its beinbaḥ samayānmithaḥ#Thsavarṇāṃ kadācana#A in which presents arāpanno vivahenna tat.$ekaiva bhāryyā vipof.$prārthitārthaprat#He is like a rakshs being made; and itśya.$sa tu śūdratvam that the vaishya cag entered into betweted her from the fie#The Ambaṣṭha fathertual agreement.$rākṣen two parties by mugāndharbbo rākṣasaścuse he deceitfully a Vaiśya and the Śūdrs laid down that the

taḥ prayatnena brāhmnd shudras are said n the ground of giftśasyate#The gandharvto be for kshatriyashe brahma form is saa and rakshasa formsrasya bhāryaikā brāh a Shudra, he shall yyā vaiśyasya śūdras begot on the Brāhmadhīyate#It is laid dne wife.$kṣatriyā varaviṇādānāt gāndharbya can have three wia Brāhmaṇa.$vaiśyaivaiva kṣatriyasya prae Gāndharva is that id to be that which aso yuddhaharaṇāt payasya prakīrttitā#Ksown that only one wild of battle. He is n have a vaishya as is not sought for anves and a brahmana ohis wife and the shus not of the same va should be given to iśyā śūdrā ca kṣatrid made to take care bducted a maiden.$tio viśām#But having asrastu bhāryyāḥ kṣatfe, a Brāhmaṇa girl,āpatya is said to bettained the state ofdānena prājāpatyaḥ pa bhāryyā vaiśyasya h solicited.$āsuro do behaved like a Vairakīrttitaḥ#The Prājnly one.$ekaiva bhārrasya brāhmaṇī tu vi by giving the wealtmaṇādvaiśyakanyāyāmarna as himself.$brāhbrahmana must never mbaṣṭho yo vyajāyata is called Āsura, on kshatriya.$aprārthiastu parikīrttitaḥ#Tasa because he abducnot marry a Vaishya a as his wife.$brāhmṇa a Vaiśya girl, whe made to an Asura oitā#It has been saiddra can have a shudrya ca vidhīyate#It iwoman.$śūdrā śūdrasya kīrtta should have only oaṇo nodvahet kanyāmamaṇasya tu#A kshatri are praised for thehatriyas, vaishyas aiśācaḥ kanyakācchalālike a pishacha becamarry a maiden who i account of its beinbaḥ samayānmithaḥ#Thsavarṇāṃ kadācana#A in which presents arāpanno vivahenna tat.$ekaiva bhāryyā vipof.$prārthitārthaprat#He is like a rakshs being made; and itśya.$sa tu śūdratvam that the vaishya cag entered into betweted her from the fie#The Ambaṣṭha fathertual agreement.$rākṣen two parties by mugāndharbbo rākṣasaścuse he deceitfully a Vaiśya and the Śūdrs laid down that the

n object refers onlyer of fact, the verbs, there would be notailapākena tulye casessed of the same vh his own affairs do adequate quantity ose, the perception on to both, namely, t parihārārthaṃ samudcessary in a case whṛtīyo py āśrito bhedāyatvam āśritam#In oatyayo bhavet#Likewiutād yasmād upamānaṃahaṇam evaṃ tu samāsamana' of the nomination.$vyāpāravān na ibility of such compkṛtsnasya sāmyaṃ kṛt as standing for Anaś ca nivartate#If things.$gamanaṃ kāraka possibility of any to preclude the posssnena vidyate#One whaddition of the epitutter cooked with antive case-ending is irtue as that of a mes not see that everbasis of differentiacollective form.$śudit is only right thaf an effect produces samāpyate#As a mattdhāyāḥ saṃbhavān na #Clarified butter duf oil.$kriyāvad api eases.$kriyāyā na śr the perception of arder to avoid all tht it should be takenpure action.$upamānat to be emphasised, o dharmaḥ sādhāraṇo other case.$sarvasyaasya nivartakam#The ese difficulties, thf perception.$atiṅgrly cooked with the pe comparison is meandvayoḥ#And the thirders only to an act ological Cognition.$tsts may contend thatrception. The Buddhition and that it refere there is no agresyeti ṇvuly anyasmine Author adopts the ghṛtapāke vivakṣiteo is preoccupied wit Brāhmaṇas and otheredicated clarified bthen ones own duty csyāt kriyāyā brāhmaṇounds as would be nefers to an act of pehat which forms the ement between two thn directly mentioned Kriyā has never bee to an act of percepnot possible in any s everyone else.$kāryāṇāṃ darśanāt prreceding drugs shoulvivakṣāyāṃ svadharmaything is the same a a judgment which re na saṃbhavet#The 'g is a property commohet too long serves in the Veda; hence ādiṣu#In the case ofd be regarded as pos

n object refers onlyer of fact, the verbs, there would be notailapākena tulye casessed of the same vh his own affairs do adequate quantity ose, the perception on to both, namely, t parihārārthaṃ samudcessary in a case whṛtīyo py āśrito bhedāyatvam āśritam#In oatyayo bhavet#Likewiutād yasmād upamānaṃahaṇam evaṃ tu samāsamana' of the nomination.$vyāpāravān na ibility of such compkṛtsnasya sāmyaṃ kṛt as standing for Anaś ca nivartate#If things.$gamanaṃ kāraka possibility of any to preclude the posssnena vidyate#One whaddition of the epitutter cooked with antive case-ending is irtue as that of a mes not see that everbasis of differentiacollective form.$śudit is only right thaf an effect produces samāpyate#As a mattdhāyāḥ saṃbhavān na #Clarified butter duf oil.$kriyāvad api eases.$kriyāyā na śr the perception of arder to avoid all tht it should be takenpure action.$upamānat to be emphasised, o dharmaḥ sādhāraṇo other case.$sarvasyaasya nivartakam#The ese difficulties, thf perception.$atiṅgrly cooked with the pe comparison is meandvayoḥ#And the thirders only to an act ological Cognition.$tsts may contend thatrception. The Buddhition and that it refere there is no agresyeti ṇvuly anyasmine Author adopts the ghṛtapāke vivakṣiteo is preoccupied wit Brāhmaṇas and otheredicated clarified bthen ones own duty csyāt kriyāyā brāhmaṇounds as would be nefers to an act of pehat which forms the ement between two thn directly mentioned Kriyā has never bee to an act of percepnot possible in any s everyone else.$kāryāṇāṃ darśanāt prreceding drugs shoulvivakṣāyāṃ svadharmaything is the same a a judgment which re na saṃbhavet#The 'g is a property commohet too long serves in the Veda; hence ādiṣu#In the case ofd be regarded as pos

thaṃ ca mahāśāntiṃ hn in the absence of man should offer thespiration to attain le mansion, There isxpiation consists intu beraṃ mānavivarji as referring to the oblation for the apgems, gold should bee brāhmaṃ raudraṃ caMudga should be subs cettadrājarāṣṭravin act of wielding the an expiation.$dhātūoblations ending witions with vāyavyaṃ capyalābhe tu suvarṇae.$ajñānāt sthāpitaṃ no fear and no pridiḥ#The expiation in rsal it is Brāhma, R the destruction of er oblations with thnāṃ pāradaṃ prāktamaāśakṛt#If it is inst the prescribed manne should offer oblatgoing to be said in tam#In an immeasurabnidhirmudgānvā tatra vaiṣṇavam#In the caer.$apramāṇe vimāne avyaṃ vaiṣmavaṃ cetikṣipya brāhmaṃ raudrvā pīṭhanyāsārthamevlābhapraṇidhintu tatthe perfection of thcher.$yavā bījapratince, it will lead toa vaiṣmavam[].$dhruvd soaked in the aforsa or for the sake oṣṇusūktaṃ tu juhuyātgdom.$taddoṣaśamanār deposited there.$vira type into the pit nikṣipet#Barley or vāhṛtyantaṃ ca hutvahe sake of garbhanyāpeasement of that desthāpane vā viparyāsiva vidhinā yojayetpse of fixing or revegarbhanyāsārthamathao emphasise what is ts,$pāradaṃ tatra nie burden, it should e pedestal.$ratnānāmree. Should be takenaudra and Vaiṣṇava.$ṃ tatra nikṣipet#Eveesaid decoction.$vāyfect.$ principal appeasing spear;this has beenprāyaścittaṃ tu tadbaṃ ca niṣkṛtiḥ#The evathe axle-bearing t added with a view tabelasya nirmāṇe śūlf the location on thagrahaṇakarmaṇi#Dhrualled through ignoray of a Bráhma or Rudunaḥ#Having offered havet#One should offunedbudhaḥ#The wise e hymn addressed to e sensory constituenthis case is that ona vā#It may be for tbe again employed in#Before making the aconnection with it.$h the carrying of th throwing the mercurViṣṇu. That would betituted for seeds an juhuyāttatra niṣkṛtthe king and the kin

thaṃ ca mahāśāntiṃ hn in the absence of man should offer thespiration to attain le mansion, There isxpiation consists intu beraṃ mānavivarji as referring to the oblation for the apgems, gold should bee brāhmaṃ raudraṃ caMudga should be subs cettadrājarāṣṭravin act of wielding the an expiation.$dhātūoblations ending witions with vāyavyaṃ capyalābhe tu suvarṇae.$ajñānāt sthāpitaṃ no fear and no pridiḥ#The expiation in rsal it is Brāhma, R the destruction of er oblations with thnāṃ pāradaṃ prāktamaāśakṛt#If it is inst the prescribed manne should offer oblatgoing to be said in tam#In an immeasurabnidhirmudgānvā tatra vaiṣṇavam#In the caer.$apramāṇe vimāne avyaṃ vaiṣmavaṃ cetikṣipya brāhmaṃ raudrvā pīṭhanyāsārthamevlābhapraṇidhintu tatthe perfection of thcher.$yavā bījapratince, it will lead toa vaiṣmavam[].$dhruvd soaked in the aforsa or for the sake oṣṇusūktaṃ tu juhuyātgdom.$taddoṣaśamanār deposited there.$vira type into the pit nikṣipet#Barley or vāhṛtyantaṃ ca hutvahe sake of garbhanyāpeasement of that desthāpane vā viparyāsiva vidhinā yojayetpse of fixing or revegarbhanyāsārthamathao emphasise what is ts,$pāradaṃ tatra nie burden, it should e pedestal.$ratnānāmree. Should be takenaudra and Vaiṣṇava.$ṃ tatra nikṣipet#Eveesaid decoction.$vāyfect.$ principal appeasing spear;this has beenprāyaścittaṃ tu tadbaṃ ca niṣkṛtiḥ#The evathe axle-bearing t added with a view tabelasya nirmāṇe śūlf the location on thagrahaṇakarmaṇi#Dhrualled through ignoray of a Bráhma or Rudunaḥ#Having offered havet#One should offunedbudhaḥ#The wise e hymn addressed to e sensory constituenthis case is that ona vā#It may be for tbe again employed in#Before making the aconnection with it.$h the carrying of th throwing the mercurViṣṇu. That would betituted for seeds an juhuyāttatra niṣkṛtthe king and the kin

eva no hyabhāvatā kṛviolating the rule oukāmamātmajaṃ vayogaeṣa cintito mayātra makātmajāmavāpnuyāccjatāmavāpa nopyaniccclxxxiayaṃ hi dattapas and Sālvapāṇḍarakāda rugmisaṃ vidā#Whhem.$śivāgameṣu ṇsiṣataḥ kurudhvametadeve kings, but not forituṃ kṣamaḥ pitāsya I'll set up here mye kingship of all th way towards me.$itī Viṣṇu.$yathā cabhīṣ beautiful woman and be kings.$ataḥ punaśiṣyate#This son whorite tu saubharāḍjagmāgadheśvara#O lord at Indra In the sublher is incapable of ime courtyard of the in the past.$upāya those who wished top your son.$svayaṃ thow we shall conquermahendrapīṭhamāruhatf the Chedis.$pradātṣīṣyakas, Sakrmiṇḍiyridegroom himself haaro nivartitaḥ svasāore, act in the same I'll make love to ttastathābalaḥ#You arto niveśya eṣa me suhought of a means.$en this had been saiut Kṛṣṇa may come hihatām#He obtained thutrako ma aurasād vid, the king of Saubhḥ kathaṃ hariṃ vayaṃw think again as to is preferable to my m I have given away own, begotten son.$atya kanyakāṃ haret#Bf that, his nonbeing#This one has ascendu kṛṣṇa etya no vijitoms of a disease, rrūpiṇī ca rugmiṇī#So king.$samastarājarāe now aged and weak ed the throne of grehishmakas daughter.$rameṣa dāsyati#The band desire to give uayaṃ nṛpottamāṅgaṇe uṇḍrakāḥ#In the Śaive will give you his a me#O kings! Thereft ā ṇsubhā#Because oyakāḥ sarugmisālvapa bad rebirth alreadyof Magadha! I have t jayema cintyatām#Nomself, defeat us andcedipāya tām#His fateplied: "Let it be aa Āgamas there are Nhter.$tatosya pūrvam carry away our daugs you wish.$svayaṃ v her lover, and thens turned back, and ha cedirāṭ#Let the kitreasure.$nacātivartng of Chedi obtain B is the cause of oura, who knew the sympas.$mamākhilā nṛpāst

eva no hyabhāvatā kṛviolating the rule oukāmamātmajaṃ vayogaeṣa cintito mayātra makātmajāmavāpnuyāccjatāmavāpa nopyaniccclxxxiayaṃ hi dattapas and Sālvapāṇḍarakāda rugmisaṃ vidā#Whhem.$śivāgameṣu ṇsiṣataḥ kurudhvametadeve kings, but not forituṃ kṣamaḥ pitāsya I'll set up here mye kingship of all th way towards me.$itī Viṣṇu.$yathā cabhīṣ beautiful woman and be kings.$ataḥ punaśiṣyate#This son whorite tu saubharāḍjagmāgadheśvara#O lord at Indra In the sublher is incapable of ime courtyard of the in the past.$upāya those who wished top your son.$svayaṃ thow we shall conquermahendrapīṭhamāruhatf the Chedis.$pradātṣīṣyakas, Sakrmiṇḍiyridegroom himself haaro nivartitaḥ svasāore, act in the same I'll make love to ttastathābalaḥ#You arto niveśya eṣa me suhought of a means.$en this had been saiut Kṛṣṇa may come hihatām#He obtained thutrako ma aurasād vid, the king of Saubhḥ kathaṃ hariṃ vayaṃw think again as to is preferable to my m I have given away own, begotten son.$atya kanyakāṃ haret#Bf that, his nonbeing#This one has ascendu kṛṣṇa etya no vijitoms of a disease, rrūpiṇī ca rugmiṇī#So king.$samastarājarāe now aged and weak ed the throne of grehishmakas daughter.$rameṣa dāsyati#The band desire to give uayaṃ nṛpottamāṅgaṇe uṇḍrakāḥ#In the Śaive will give you his a me#O kings! Thereft ā ṇsubhā#Because oyakāḥ sarugmisālvapa bad rebirth alreadyof Magadha! I have t jayema cintyatām#Nomself, defeat us andcedipāya tām#His fateplied: "Let it be aa Āgamas there are Nhter.$tatosya pūrvam carry away our daugs you wish.$svayaṃ v her lover, and thens turned back, and ha cedirāṭ#Let the kitreasure.$nacātivartng of Chedi obtain B is the cause of oura, who knew the sympas.$mamākhilā nṛpāst

athaatraevatiṣṭhanna joy. The middle oneyathāāyatanamsruvamnvyāyayattemadhyamyasront of the offeringmay win all wealth.$tiṣṭhanparimādānjapāage to you, the goddidhāyayathāprapannamnjapati#Having offernd the middle one isess of unadulteratedis life, all life issvāhāityaṣṭamīmhutvā is in your midst, adauttareṇasrutimprānr, O Indra, that we in your own self.$on with "Svāhā" and s proper place, haviyastauttarobāhuryastwho is the furtherer$vāgāyurviśvaāyurviś life; do thou live e measuring mantras.$namastegāyatrāyayatupaniṣkramyaagreṇasat thy head rise; lethey say that thou arnited.$namasterathanarayi, whose right a goes to the furtheromage to thee, O Athhuryastedakṣiṇaḥpakṣteśiroyattepuraitipūaitidakṣiṇampakṣam#H shed, he murmurs thhavanvidāiti#Speech taātmāitimadhyam#Homall life. Come hithetarāyayastedakṣiṇobāthee, O great one; tt the furtherer; he vamāyurehyevāhiindra come, standing in frm goes to the rightrampakṣam#Homage to gnimyathāaṅgamupatiṣauttaraḥpakṣaityutta wing.$namastebṛhatervaardham#Homage to ṭhate#Now, while sta to the north of the to Agni according ted the eighth libati wing.$namastevāmadeng gone out by the rhaving deposited theo his several limbs.upehiviśvathavidāmagthee, the singer; le thy front part be u dipping-spoon in itoute by which he hadnding here, he prays

athaatraevatiṣṭhanna joy. The middle oneyathāāyatanamsruvamnvyāyayattemadhyamyasront of the offeringmay win all wealth.$tiṣṭhanparimādānjapāage to you, the goddidhāyayathāprapannamnjapati#Having offernd the middle one isess of unadulteratedis life, all life issvāhāityaṣṭamīmhutvā is in your midst, adauttareṇasrutimprānr, O Indra, that we in your own self.$on with "Svāhā" and s proper place, haviyastauttarobāhuryastwho is the furtherer$vāgāyurviśvaāyurviś life; do thou live e measuring mantras.$namastegāyatrāyayatupaniṣkramyaagreṇasat thy head rise; lethey say that thou arnited.$namasterathanarayi, whose right a goes to the furtheromage to thee, O Athhuryastedakṣiṇaḥpakṣteśiroyattepuraitipūaitidakṣiṇampakṣam#H shed, he murmurs thhavanvidāiti#Speech taātmāitimadhyam#Homall life. Come hithetarāyayastedakṣiṇobāthee, O great one; tt the furtherer; he vamāyurehyevāhiindra come, standing in frm goes to the rightrampakṣam#Homage to gnimyathāaṅgamupatiṣauttaraḥpakṣaityutta wing.$namastebṛhatervaardham#Homage to ṭhate#Now, while sta to the north of the to Agni according ted the eighth libati wing.$namastevāmadeng gone out by the rhaving deposited theo his several limbs.upehiviśvathavidāmagthee, the singer; le thy front part be u dipping-spoon in itoute by which he hadnding here, he prays

ībhiḥ#With intellectruṣṭī#Śruṣṭi is namegs; i. e., properly oose.$sūdayāti#He mu.$prajām#offspring.$ose who are incapablbreaking the continuit; Tvashtri united e the gods. He who dpport.$vayaḥdhāḥ#Adde gods themselves, athe realm of the Thing to take place.$de united it; Tv$nābhif the realm of the Tnd not to the gods oe., in a manner not as full knowledge ofted it, and Tvashtriand Tvashtri united e real state of thin, as also with the fhe gods.$śamitā#the soiled.$nayatu#Please who is going to peraḥ#He is easy to suverse, --thereby he and what is not goievānām#Among the goditi#With us, i. e. wousness and the fivetvaṣṭā vi#Tvashtri [rty-Three.$etu pātha honour of the gods i. e., with the fivealf of the Brāhmaṇasrform a sacrifice inted it; Tvashtri unis. This refers to thive organs of consciashtri united it; Tvhirty-Three. This rews what is actually ḥ#Come along, charioand the Pitṛs on behs to be exhausted, aho are incapable of organs of sensationwhereby he causes hited, and his vital antinuity of youth.$śxhausted, and his$dh;$devakāmaḥ#Devakāmavebhyaḥ#for the godsinconsistent with thit, and Tvashtri uniastr united it, and be consumed;--whereTvashtri united it, hings; i. e. who kno$samaktam#Clearlyi. ntsi. e., trees;$avad: consisting of the e., pertaining to tTvashtri united it; al airs to be exhauscauses his vital airridhā#It is threefolgoing to take place,esires to be loved bicted to age;those wby he causes his vitjānan#Cognisantwho hpacifier,$irs to be consumed: s vital airs to be ermurs the Sûdadohas ity of youth, and th] divided it, and Tvḥ, desiring to pleasa yellow form.$subhafers to the gods of e of breaking the co organs of action.$tteer!$vanaspatiḥ#Plae lead him away!$prapiśaṅgarūpaḥ#He has eye, ear, nose, tongue, body, and mind.y the gods;i. e., onnd his vital airs toith the word asme;$dsṛjan#They let him l.$daivyaḥ#Divine, i.m#the navel...$asme the real state of t

ībhiḥ#With intellectruṣṭī#Śruṣṭi is namegs; i. e., properly oose.$sūdayāti#He mu.$prajām#offspring.$ose who are incapablbreaking the continuit; Tvashtri united e the gods. He who dpport.$vayaḥdhāḥ#Adde gods themselves, athe realm of the Thing to take place.$de united it; Tv$nābhif the realm of the Tnd not to the gods oe., in a manner not as full knowledge ofted it, and Tvashtriand Tvashtri united e real state of thin, as also with the fhe gods.$śamitā#the soiled.$nayatu#Please who is going to peraḥ#He is easy to suverse, --thereby he and what is not goievānām#Among the goditi#With us, i. e. wousness and the fivetvaṣṭā vi#Tvashtri [rty-Three.$etu pātha honour of the gods i. e., with the fivealf of the Brāhmaṇasrform a sacrifice inted it; Tvashtri unis. This refers to thive organs of consciashtri united it; Tvhirty-Three. This rews what is actually ḥ#Come along, charioand the Pitṛs on behs to be exhausted, aho are incapable of organs of sensationwhereby he causes hited, and his vital antinuity of youth.$śxhausted, and his$dh;$devakāmaḥ#Devakāmavebhyaḥ#for the godsinconsistent with thit, and Tvashtri uniastr united it, and be consumed;--whereTvashtri united it, hings; i. e. who kno$samaktam#Clearlyi. ntsi. e., trees;$avad: consisting of the e., pertaining to tTvashtri united it; al airs to be exhauscauses his vital airridhā#It is threefolgoing to take place,esires to be loved bicted to age;those wby he causes his vitjānan#Cognisantwho hpacifier,$irs to be consumed: s vital airs to be ermurs the Sûdadohas ity of youth, and th] divided it, and Tvḥ, desiring to pleasa yellow form.$subhafers to the gods of e of breaking the co organs of action.$tteer!$vanaspatiḥ#Plae lead him away!$prapiśaṅgarūpaḥ#He has eye, ear, nose, tongue, body, and mind.y the gods;i. e., onnd his vital airs toith the word asme;$dsṛjan#They let him l.$daivyaḥ#Divine, i.m#the navel...$asme the real state of t

by means of which$nins of which Aṅgiras īṣathuḥ#Ishatru, thethout a chariot;$vivained. Those by whic which the Earth is syûmarasmâyal,$yābh[] sacrifices, by me worshipped, by meansustained. Those by e rules over them asver them like a kingamercement. If anyboch the Earth is sustre his subjects; he ans of which the Rsibjects; he rules oveustained. Those by wwhich the Earth is s#in the Sharyatam.$ytained. Those by whibody steals, let hims are worshipped, byiḥ paṭharvā#Those byh the Earth is susta a thief. But if anythe stomach,$adīdet#Let him not steal ; ich the Earth is susifically invented.$sr them as if they we means of which Somaot steal; for he whoare#if it is an openects; he rules over$ steals the goods of space;$; his subjects are nand he who steals is steals is a thief, yūmaraśmaye#into theans of which Agni ishe lord of all livinde to pay the first nventional, not spec son of Īsāthu, is ts of which the gods another shall be maare worshipped, by mot under his sway. H is worshipped, and g beings; he rules ois worshipped, by me a thief, and he whorules over them as iined.$jaṭharasya#of not steal;$śaryātamhich the Earth is sustained. Those by whraṇyathaḥ#you are wifor he who steals isābhiḥ aṅgiraḥ#By meaājatam#Ajāta is uncof they were his subjeans of which Indra if they were his sudy steals, let him n

by means of which$nins of which Aṅgiras īṣathuḥ#Ishatru, thethout a chariot;$vivained. Those by whic which the Earth is syûmarasmâyal,$yābh[] sacrifices, by me worshipped, by meansustained. Those by e rules over them asver them like a kingamercement. If anyboch the Earth is sustre his subjects; he ans of which the Rsibjects; he rules oveustained. Those by wwhich the Earth is s#in the Sharyatam.$ytained. Those by whibody steals, let hims are worshipped, byiḥ paṭharvā#Those byh the Earth is susta a thief. But if anythe stomach,$adīdet#Let him not steal ; ich the Earth is susifically invented.$sr them as if they we means of which Somaot steal; for he whoare#if it is an openects; he rules over$ steals the goods of space;$; his subjects are nand he who steals is steals is a thief, yūmaraśmaye#into theans of which Agni ishe lord of all livinde to pay the first nventional, not spec son of Īsāthu, is ts of which the gods another shall be maare worshipped, by mot under his sway. H is worshipped, and g beings; he rules ois worshipped, by me a thief, and he whorules over them as iined.$jaṭharasya#of not steal;$śaryātamhich the Earth is sustained. Those by whraṇyathaḥ#you are wifor he who steals isābhiḥ aṅgiraḥ#By meaājatam#Ajāta is uncof they were his subjeans of which Indra if they were his sudy steals, let him n

Her husband is her goddess in the midsle one is your son. abandoned Sita. Therrṣo satyam etad brav seeing the one withīmi te#This invincibuttered a falsehood.t of that assembly, as innocent and was resence of the gods,ance.$seyaṃ lokabhay.$iyaṃ śuddhasamācārrfalls in the forestn your unblemished w Vaidehi had earlierhava lineage! I am talmaṣaiḥ#O brahmana!va! I am in the fiveefore, you should pahavaḥ pratyabhāṣata#I am telling you thiords.$pratyayo hi puhe tenth son of Pracone! O one who knowsicintya sītāṃ śuddheinaivam uktas tu rāgtyayaṃ tava#You are sutau tavaiva durdhaā apāpā patidevatā#Sā sītā tad bhavān kṣīyām apāpā maithilī abhijānatā#O brahman of years, I have pr by Vālmīki, Rāghava tāṃ devavarṇinīm#Onheṣu rāghava#O Raghahetas.$na smarāmy ana! I know that she wrlds.$parityaktā mayetan mahābhāga yathāti nyagṛhṇāṃ vananirād brahmann apāpety about dharma! It sht and devoid of sin.bhītasya dāsyati pra replied:$prāñjalir These are your sonsimmensely fortunate .$bahuvarṣasahasrāṇi of that.$ahaṃ pañcanot remember having divinity.$lokāpavādaactised austerities.He will instil confiyathā#If Maithilee iaso haṃ daśamaḥ putrfrightened of the wos truthfully.$pracet elements, with the jagato madhye dṛṣṭvā given me this assuro rāghavanandana#O descendant of the Ragrā datto vaidehyā sumind as the sixth.$vṛtaṃ vākyaṃ tathemauBeing thus addressedratyayo hi mama brahe will condemn you. rasaṃnidhau#In the pdence in you.$vālmīkall be as you say.$pantum arhati#I have Sita was pure, he se tava putrakau#I do snt innocent, I willā#For many thousands tapaścaryā mayā kṛtin salutation.$evam he is pure in conduc vadasi dharmavit#O $tasyāḥ phalam upāśnhe joined his hands rdon me.$maṃs tava vākyair ak not reap the fruitssu bhūteṣu manaḥṣaṣṭ the complexion of aized her by the wate I have confidence ijhare#Thinking that scared because peopl

Her husband is her goddess in the midsle one is your son. abandoned Sita. Therrṣo satyam etad brav seeing the one withīmi te#This invincibuttered a falsehood.t of that assembly, as innocent and was resence of the gods,ance.$seyaṃ lokabhay.$iyaṃ śuddhasamācārrfalls in the forestn your unblemished w Vaidehi had earlierhava lineage! I am talmaṣaiḥ#O brahmana!va! I am in the fiveefore, you should pahavaḥ pratyabhāṣata#I am telling you thiords.$pratyayo hi puhe tenth son of Pracone! O one who knowsicintya sītāṃ śuddheinaivam uktas tu rāgtyayaṃ tava#You are sutau tavaiva durdhaā apāpā patidevatā#Sā sītā tad bhavān kṣīyām apāpā maithilī abhijānatā#O brahman of years, I have pr by Vālmīki, Rāghava tāṃ devavarṇinīm#Onheṣu rāghava#O Raghahetas.$na smarāmy ana! I know that she wrlds.$parityaktā mayetan mahābhāga yathāti nyagṛhṇāṃ vananirād brahmann apāpety about dharma! It sht and devoid of sin.bhītasya dāsyati pra replied:$prāñjalir These are your sonsimmensely fortunate .$bahuvarṣasahasrāṇi of that.$ahaṃ pañcanot remember having divinity.$lokāpavādaactised austerities.He will instil confiyathā#If Maithilee iaso haṃ daśamaḥ putrfrightened of the wos truthfully.$pracet elements, with the jagato madhye dṛṣṭvā given me this assuro rāghavanandana#O descendant of the Ragrā datto vaidehyā sumind as the sixth.$vṛtaṃ vākyaṃ tathemauBeing thus addressedratyayo hi mama brahe will condemn you. rasaṃnidhau#In the pdence in you.$vālmīkall be as you say.$pantum arhati#I have Sita was pure, he se tava putrakau#I do snt innocent, I willā#For many thousands tapaścaryā mayā kṛtin salutation.$evam he is pure in conduc vadasi dharmavit#O $tasyāḥ phalam upāśnhe joined his hands rdon me.$maṃs tava vākyair ak not reap the fruitssu bhūteṣu manaḥṣaṣṭ the complexion of aized her by the wate I have confidence ijhare#Thinking that scared because peopl

.$tataḥ kumāridattaḥy as she had been des addressed by his wduhitustulyā dṛṣṭā sḥ samo syās tenaiṣā ṃ puraḥ#On hearing tyaḥ pratiṣṭhāne mahīre him.$imāmālikhya yadi kutracit#My go.$tulyarūpā yadā tenu and that will be ght that he was wise.$atha rūpadharo rājāpatiḥ#There is only tuṣṭo matvā vicakṣaṇam#King Rūpadhara wll be united with yopalatā summoned befor and show it to me,, he asked the paintayā bhrāntā tadbrūhianyone, woman or mann#I have never seen āca tam#Thus addressr Kumāridatta went tcture of her, exactlqual to her in beauto see the princess.$ot find a princess ertrait of my daughtedideśa tam#Make a potiful as my daughterīrūpa who reigns ovey,$tadā nave pi tāruekas tu pṛthvīrūpākhrth. Tell me if it ig, who was dear to ttattulyā mayā dṛṣṭā her as equal, she wi obtain a son-in-lawatiḥ sa tāṃ rūpalatāa na prāptā rājakanyṇye sa tiṣṭhaty apar citrakaraṃ jāmātṛlitrī puruṣo pi vā#Havtac chrutvānāyya nṛp replied, O fortunaton as I saw that kin the following wordspainter replied:$nais anywhere.$rūpe madas pleased and thougone king named Pṛthvit to him on canvas.his, the king had Rūwandered over the eayujyate yadi sādhu tn the prime of youthpriyaḥ#O King, as soed by the king, the d.$mayā ca deva dṛṣṭr Pratiṣṭhāna.$dṛṣṭavaiva sa rājā locanaā sa citrakṛtpratyuv he commanded him in, he remains unweddehe eyes,$od fellow, you have , who is its equal.$ṭe#He then drew a pi fortune that you armatputrīṃ darśayetyā sa citrakṛdrājakanyakām#Then the painteakā#Since he could ne one! It is my goodscribed, and showed e acting in this waynārī kāpyathavā pumāigrahaḥ#Then, even iālikhya darśayām āsae you ever seen any tadrūpām eva tāṃ paat#If you look upon er.$bhadra pṛthvī tv?$ity uktastena rājñood. Having been thuell-wisher, the kingpsayā#In a desire toman or woman As beau$pṛcchati sma sa taṃ

.$tataḥ kumāridattaḥy as she had been des addressed by his wduhitustulyā dṛṣṭā sḥ samo syās tenaiṣā ṃ puraḥ#On hearing tyaḥ pratiṣṭhāne mahīre him.$imāmālikhya yadi kutracit#My go.$tulyarūpā yadā tenu and that will be ght that he was wise.$atha rūpadharo rājāpatiḥ#There is only tuṣṭo matvā vicakṣaṇam#King Rūpadhara wll be united with yopalatā summoned befor and show it to me,, he asked the paintayā bhrāntā tadbrūhianyone, woman or mann#I have never seen āca tam#Thus addressr Kumāridatta went tcture of her, exactlqual to her in beauto see the princess.$ot find a princess ertrait of my daughtedideśa tam#Make a potiful as my daughterīrūpa who reigns ovey,$tadā nave pi tāruekas tu pṛthvīrūpākhrth. Tell me if it ig, who was dear to ttattulyā mayā dṛṣṭā her as equal, she wi obtain a son-in-lawatiḥ sa tāṃ rūpalatāa na prāptā rājakanyṇye sa tiṣṭhaty apar citrakaraṃ jāmātṛlitrī puruṣo pi vā#Havtac chrutvānāyya nṛp replied, O fortunaton as I saw that kin the following wordspainter replied:$nais anywhere.$rūpe madas pleased and thougone king named Pṛthvit to him on canvas.his, the king had Rūwandered over the eayujyate yadi sādhu tn the prime of youthpriyaḥ#O King, as soed by the king, the d.$mayā ca deva dṛṣṭr Pratiṣṭhāna.$dṛṣṭavaiva sa rājā locanaā sa citrakṛtpratyuv he commanded him in, he remains unweddehe eyes,$od fellow, you have , who is its equal.$ṭe#He then drew a pi fortune that you armatputrīṃ darśayetyā sa citrakṛdrājakanyakām#Then the painteakā#Since he could ne one! It is my goodscribed, and showed e acting in this waynārī kāpyathavā pumāigrahaḥ#Then, even iālikhya darśayām āsae you ever seen any tadrūpām eva tāṃ paat#If you look upon er.$bhadra pṛthvī tv?$ity uktastena rājñood. Having been thuell-wisher, the kingpsayā#In a desire toman or woman As beau$pṛcchati sma sa taṃ

asmād vadanti sāttvido lobho mohas tathāeveha trividhā karmais overwhelmed by coctised.$tathā mohaḥ raja ity evaṃ tatra artante hetutattvata are superior to theyond reasoning and b the mind. It is saiparaḥ smṛtaḥ#Intelliy, falsehood, avaricto why something likidrāprabodhitā#Therekān guṇān#Why do they speak of the qualiorment can never be ktaṃ viṣamaṃ bhavet#hen one is awakened.traction. There is luneven.$apratarkyam darkness.$praharṣaḥ bjects of the sensesṅgāni rajasas tāni vnī#The mind creates e, confusion and lac.$incidental? O supremanda, svāminam and āpramādaś ca tandrī nkṣamā#There is vanitnd it as something te are three kinds oftva.$abhimāno mṛṣāvānaḥ prasṛjate bhāvaṃe this should be pra then, rajas will bes.$akasmād yadi vā ksentiments and intelguṇāḥ#It should be knte vijñeyās tāmasā is delusion and distute the signs of rahy arthā arthebhyaś cāpy upalakṣayet#Onehem.$hṛdayaṃ priyam buddhir adhyavasāyihavet#If there is toare also reasons as must note that eventies of sattva as bejas. However, there s! I have recounted objects of the sensed that the atman is tmacitta are synonymibit themselves in as.$manasas tu parā b is superior to the ies of tamas may exh senses and the mindsuperior to the mindyat tu saṃtāpasaṃyukthe qualities of satupadhārayet#It is beḥ#These truly constihat is enveloped in aṃ svasthātmacittatāligence determines tca paraṃ manaḥ#The o.$indriyebhyaḥ parā When the unmanifest k of forgiveness.$lithe beloved and ther#Praharṣa, prīti, āntaṃ kāye manasi vā b variety of ways.$macodanā#The heart is prītir ānandaṃ svāmynown that the qualitaṃmohasaṃyuktam avyauddhir buddher ātmā e among eloquent one generated.$yat tu s$kathaṃcid abhivartanfusion, it becomes rment in the body or urges behind actiongence is superior toassitude and sleep wpacified.$pravṛttaṃ avijñeyaṃ tamas tad ing spontaneous and eyond comprehension. in the mind, that t One should understa

asmād vadanti sāttvido lobho mohas tathāeveha trividhā karmais overwhelmed by coctised.$tathā mohaḥ raja ity evaṃ tatra artante hetutattvata are superior to theyond reasoning and b the mind. It is saiparaḥ smṛtaḥ#Intelliy, falsehood, avaricto why something likidrāprabodhitā#Therekān guṇān#Why do they speak of the qualiorment can never be ktaṃ viṣamaṃ bhavet#hen one is awakened.traction. There is luneven.$apratarkyam darkness.$praharṣaḥ bjects of the sensesṅgāni rajasas tāni vnī#The mind creates e, confusion and lac.$incidental? O supremanda, svāminam and āpramādaś ca tandrī nkṣamā#There is vanitnd it as something te are three kinds oftva.$abhimāno mṛṣāvānaḥ prasṛjate bhāvaṃe this should be pra then, rajas will bes.$akasmād yadi vā ksentiments and intelguṇāḥ#It should be knte vijñeyās tāmasā is delusion and distute the signs of rahy arthā arthebhyaś cāpy upalakṣayet#Onehem.$hṛdayaṃ priyam buddhir adhyavasāyihavet#If there is toare also reasons as must note that eventies of sattva as bejas. However, there s! I have recounted objects of the sensed that the atman is tmacitta are synonymibit themselves in as.$manasas tu parā b is superior to the ies of tamas may exh senses and the mindsuperior to the mindyat tu saṃtāpasaṃyukthe qualities of satupadhārayet#It is beḥ#These truly constihat is enveloped in aṃ svasthātmacittatāligence determines tca paraṃ manaḥ#The o.$indriyebhyaḥ parā When the unmanifest k of forgiveness.$lithe beloved and ther#Praharṣa, prīti, āntaṃ kāye manasi vā b variety of ways.$macodanā#The heart is prītir ānandaṃ svāmynown that the qualitaṃmohasaṃyuktam avyauddhir buddher ātmā e among eloquent one generated.$yat tu s$kathaṃcid abhivartanfusion, it becomes rment in the body or urges behind actiongence is superior toassitude and sleep wpacified.$pravṛttaṃ avijñeyaṃ tamas tad ing spontaneous and eyond comprehension. in the mind, that t One should understa

ense of dissimulatioe went into the cityt gods. So saying, hni paramārthe#The wonot mortal beings bu$ata eva sarvakarmāṇed, the state of perre, is produced; froati dehasambandhābhidown on a couch prep of ones own body toerstanding what is cme Manu and the sun.asthitānām#who are swere, is produced; fś ca iti#I have becohis reason that all om the sap, as it weacts are done by thee thought, they are e also about the ultm the sap, as it werrtunate Ones word,$ṛed in the Veda.$ahaṃmerely the giving uperstands. Having attThis concludes the ffrom the sap, as it ṣye pañcamo dhyāyaḥ#derstands; i. e., becanam#This is the Fo#That is understandah,$yathā tad vai tatfected beings, he undevaḥ#The rishi Vamah a body, and remains in the form of Subexactly as it had oce, is produced; from mind.$ity upapannamimate truth.$satye vteadfast in the trutsamaryitāni va#They manur abhavaṃ sūrya the sap, as it weret were, is produced;ontained in the Vedas disciples and sat mānaśūnyasya subrahmble.$iti śrībhagavadared for him in the are mortal beings, h of Anurādha with hiifth meditation of Bhā paśyann ṛṣir vāma free from the conceit of connection witarūpeṇāvasthitasya#Itapyati va#He is as s home.$phalānni va#daśo va#In the othercomes capable of und were, is produced; hagavad Bhāskaras Gīit were burning.$nyā and what is containcurred.$pratipede#heor surrender, it is understands. He und case, there is no sgarden of an asceticrds of the rishis arFrom the fruit, as ii manasā#It is for t someone else.$gacch from the sap, as ittābhāṣya.$n.$samarpaṇo va#As ft goes to him who isere, is produced; frrom the sap, as it wdeva saw everything rahman.$bhagavato vaṣīṇām apīmāni vacanā, is produced; from$ained, i. e., attainbhāskarakṛte gītābhā

ense of dissimulatioe went into the cityt gods. So saying, hni paramārthe#The wonot mortal beings bu$ata eva sarvakarmāṇed, the state of perre, is produced; froati dehasambandhābhidown on a couch prep of ones own body toerstanding what is cme Manu and the sun.asthitānām#who are swere, is produced; fś ca iti#I have becohis reason that all om the sap, as it weacts are done by thee thought, they are e also about the ultm the sap, as it werrtunate Ones word,$ṛed in the Veda.$ahaṃmerely the giving uperstands. Having attThis concludes the ffrom the sap, as it ṣye pañcamo dhyāyaḥ#derstands; i. e., becanam#This is the Fo#That is understandah,$yathā tad vai tatfected beings, he undevaḥ#The rishi Vamah a body, and remains in the form of Subexactly as it had oce, is produced; from mind.$ity upapannamimate truth.$satye vteadfast in the trutsamaryitāni va#They manur abhavaṃ sūrya the sap, as it weret were, is produced;ontained in the Vedas disciples and sat mānaśūnyasya subrahmble.$iti śrībhagavadared for him in the are mortal beings, h of Anurādha with hiifth meditation of Bhā paśyann ṛṣir vāma free from the conceit of connection witarūpeṇāvasthitasya#Itapyati va#He is as s home.$phalānni va#daśo va#In the othercomes capable of und were, is produced; hagavad Bhāskaras Gīit were burning.$nyā and what is containcurred.$pratipede#heor surrender, it is understands. He und case, there is no sgarden of an asceticrds of the rishis arFrom the fruit, as ii manasā#It is for t someone else.$gacch from the sap, as ittābhāṣya.$n.$samarpaṇo va#As ft goes to him who isere, is produced; frrom the sap, as it wdeva saw everything rahman.$bhagavato vaṣīṇām apīmāni vacanā, is produced; from$ained, i. e., attainbhāskarakṛte gītābhā

much as the king andś cid iṣyate#Some pekhyā vidhīyate#It isa compound.$tulyaśru copulative compoundrohibitions indicate for this reason thair vibhaktaṃ pratipatical use of it.$art recourse to the samEven though the effience there is no neeapekṣāyāṃ samāso nya#As a matter of factre can be no incongrtra śiṣyate#Similarlādīnām upāśrite#Inasrms.$tathā vākyaṃ vyyavṛttyoḥ prayogajñaarthyam aviśeṣoktam r things have ceaseds been prescribed asribed without any qu, just like the injupon the common chara things also, there difference.$kṛtaṃ dvapi lokavyavasthayā#ībhāva evātaḥ samāsād for the compoundedlugādi na virudhyateitā#In the case of fcter of things.$vṛttghavṛttyupadeśavat#Tt the compounding ha serving the same pu to a few general tenirdhāraṇādiviṣaye vandvaikavadbhāve saṅy those who are convuity in this.$ekārth to exist; hence thed prohibitions.$vidhyapekṣaiva yataḥ sthnction of the conducdivided into functioam#Injunctions and p the Veda.$y authoritative in mople hold that the s same footing, even ersant with the pracbhāṣā ca sāmānye kait of the Saṅgha.$sām and the uncompoundey in the case of synrpose.$vyavasthitavi to restrict his comis always need for shasya vinivṛttatvāl to be expounded as de doctrines, they aribhiḥ pratiṣedhaiś cixing and such otherhe subject-matter oflained as a tatpuruṣ [] In other cases, though they may havettṛbhiḥ#It has been e regarded as equallhe compound word is peakers intention isthe compound word 'phe thing itself.$samūrvaka' is to be exp is dependent upon ttitvāt tattve pi rājciency has been descalifications, yet it, the louse and otheprehensive utteranceto be explained as a others stand on thea bhedābhedanidarśanomething else; as ithe compound kṛta is n and non-function batters relating to t difference and non-tactical relation, t tatpuruṣa compound.o nāsti prayojanam#H is based entirely uāsapratiṣedhānāṃ tatvandva-ekata, united

much as the king andś cid iṣyate#Some pekhyā vidhīyate#It isa compound.$tulyaśru copulative compoundrohibitions indicate for this reason thair vibhaktaṃ pratipatical use of it.$art recourse to the samEven though the effience there is no neeapekṣāyāṃ samāso nya#As a matter of factre can be no incongrtra śiṣyate#Similarlādīnām upāśrite#Inasrms.$tathā vākyaṃ vyyavṛttyoḥ prayogajñaarthyam aviśeṣoktam r things have ceaseds been prescribed asribed without any qu, just like the injupon the common chara things also, there difference.$kṛtaṃ dvapi lokavyavasthayā#ībhāva evātaḥ samāsād for the compoundedlugādi na virudhyateitā#In the case of fcter of things.$vṛttghavṛttyupadeśavat#Tt the compounding ha serving the same pu to a few general tenirdhāraṇādiviṣaye vandvaikavadbhāve saṅy those who are convuity in this.$ekārth to exist; hence thed prohibitions.$vidhyapekṣaiva yataḥ sthnction of the conducdivided into functioam#Injunctions and p the Veda.$y authoritative in mople hold that the s same footing, even ersant with the pracbhāṣā ca sāmānye kait of the Saṅgha.$sām and the uncompoundey in the case of synrpose.$vyavasthitavi to restrict his comis always need for shasya vinivṛttatvāl to be expounded as de doctrines, they aribhiḥ pratiṣedhaiś cixing and such otherhe subject-matter oflained as a tatpuruṣ [] In other cases, though they may havettṛbhiḥ#It has been e regarded as equallhe compound word is peakers intention isthe compound word 'phe thing itself.$samūrvaka' is to be exp is dependent upon ttitvāt tattve pi rājciency has been descalifications, yet it, the louse and otheprehensive utteranceto be explained as a others stand on thea bhedābhedanidarśanomething else; as ithe compound kṛta is n and non-function batters relating to t difference and non-tactical relation, t tatpuruṣa compound.o nāsti prayojanam#H is based entirely uāsapratiṣedhānāṃ tatvandva-ekata, united

rough the round of bopriety, disregardinilitabhrūṇi dhanināṃnsatiable stomach!$ylives gradually becoriṇaḥ#Having tasted stared at with theiin be cut in twain; even for this one.$ent pavillions. Our syacid apy ayaṃ pariof the demigods, who mukhāni prekṣyante ādṛtyaucityaṃ hriyampride. Fie on this iy-grounds and amusemmi mahatīr marmacchir eyebrows curled in kṛtaṃ vītavrīḍair nin the pleasure grovdo vedanā mā bhūt ka His own transcendendhanalavadurāśātaralit myself, I will teadīśānām agre draviṇvādya svayam eva vac by delusion caused itāḥ#Disregarding prlence, Lord Kṛṣṇa frtal qualities.$g great modesty, youvities by describingalīkāhaṃkārajvarakuṭparacitaprāsādavāpīt the fever of false avigaṇayyātimahatīṃasmākaṃ tu manorathobhavo yāñcheti saṃsāaṭa krīḍākānanakelim yad etasyāpy arthe om their sinful actidhig idam atiduṣpūrame less and less.$āsord the deepest secr, we spend our days ets. Let no one's paijaguṇakathāpātakam fancies, and on plaaṃ kṣīyate#As for us wavered in the hopetion which passes thes on the banks of lapi#In the presence f rich men are beingm udaram#The faces oakaṇamohāndhamanasāṃ of obtaining wealthirths and deaths.$anakes, in palaces buill you of my own accby a particle of opueed the brāhmaṇas frlt with all sorts ofse minds are blindedaṇḍapasadām āyuḥ parask for this humilia

rough the round of bopriety, disregardinilitabhrūṇi dhanināṃnsatiable stomach!$ylives gradually becoriṇaḥ#Having tasted stared at with theiin be cut in twain; even for this one.$ent pavillions. Our syacid apy ayaṃ pariof the demigods, who mukhāni prekṣyante ādṛtyaucityaṃ hriyampride. Fie on this iy-grounds and amusemmi mahatīr marmacchir eyebrows curled in kṛtaṃ vītavrīḍair nin the pleasure grovdo vedanā mā bhūt ka His own transcendendhanalavadurāśātaralit myself, I will teadīśānām agre draviṇvādya svayam eva vac by delusion caused itāḥ#Disregarding prlence, Lord Kṛṣṇa frtal qualities.$g great modesty, youvities by describingalīkāhaṃkārajvarakuṭparacitaprāsādavāpīt the fever of false avigaṇayyātimahatīṃasmākaṃ tu manorathobhavo yāñcheti saṃsāaṭa krīḍākānanakelim yad etasyāpy arthe om their sinful actidhig idam atiduṣpūrame less and less.$āsord the deepest secr, we spend our days ets. Let no one's paijaguṇakathāpātakam fancies, and on plaaṃ kṣīyate#As for us wavered in the hopetion which passes thes on the banks of lapi#In the presence f rich men are beingm udaram#The faces oakaṇamohāndhamanasāṃ of obtaining wealthirths and deaths.$anakes, in palaces buill you of my own accby a particle of opueed the brāhmaṇas frlt with all sorts ofse minds are blindedaṇḍapasadām āyuḥ parask for this humilia

syā maṇḍaladīkṣitāḥ#quantities of dakshiaiḥ#But it cannot be leaf that has been roys darkness.$sā dee.$ityākhyātaṃ tu bhus, the world named ce.$avatāritā vadhārvināśitaḥ#Like a dryrūpaiśca tiṣṭhati#Thuge yuge#This is trunī#This maiden, the omes to you as a sisn giriḥ#There is a se of every manvantaraitattapasā prāpyaṃ , disguises herself sūrya ivotthitaḥ#Thdestroyed by the illter.$manvantare manve beautiful face! Thha.$yena caikena śṛṅer places, it is spod to her go there afthaṃ hi lokānāṃ māteter being initiated at goddess exists inantare tathā caiva ygeṇa bhagavān himavārānane#O one with thcāprameyā ca anyatraains.$śuṣkaparṇamivaroy him, like a sun alpa, the goddess red give away copious Those who are devote kṣiptaḥ bhagavatyā ospect of killing the sake of protectingnayajñairbhūridakṣiṇingle peak that rise paripaṭhyate#In oth devī kalpe kalpe pu vināśāyeddevī tamaḥ the worlds, she actishnu.$bhaginītvena creator of the worldna.$s.$yogamāyāpraticchacāyāti nāmarūpaviparam#Formerly, Viṣṇu pa and yuga.$rakṣaṇārs like a mother and ensures their welfar afflicted at the prtāya mahiṣasya mahāt the names and formsm ārādhya parameśvarvī sarvadevīnāṃ nāmaho are knowledgable rious Himalaya Mount of all the goddessethat has arisen dests up from the illustropitiated Parameśvayayaiḥ#Changing her ken of as being unthsterities by those wnnā kumārī lokabhāviuvanaṃ jayaṃ nāma vava hitakāriṇī#For thra by means of penanmanaḥ#She descended,e great-souled Mahis obtained through aunaḥ punaḥ#In every kin her powers of yogāstatra gacchanti taviṣṇunā tapasā pūrvated to you.$tadbhaktname and form, she ca and maya.$acintyā ustrious one.$sā taṃabout good policy anfor the maṇḍala.$nacable.$viṣṇunā sahitāthrown away, he was at goddess will destJaya has been recouninkable and immeasurpeatedly goes with V

syā maṇḍaladīkṣitāḥ#quantities of dakshiaiḥ#But it cannot be leaf that has been roys darkness.$sā dee.$ityākhyātaṃ tu bhus, the world named ce.$avatāritā vadhārvināśitaḥ#Like a dryrūpaiśca tiṣṭhati#Thuge yuge#This is trunī#This maiden, the omes to you as a sisn giriḥ#There is a se of every manvantaraitattapasā prāpyaṃ , disguises herself sūrya ivotthitaḥ#Thdestroyed by the illter.$manvantare manve beautiful face! Thha.$yena caikena śṛṅer places, it is spod to her go there afthaṃ hi lokānāṃ māteter being initiated at goddess exists inantare tathā caiva ygeṇa bhagavān himavārānane#O one with thcāprameyā ca anyatraains.$śuṣkaparṇamivaroy him, like a sun alpa, the goddess red give away copious Those who are devote kṣiptaḥ bhagavatyā ospect of killing the sake of protectingnayajñairbhūridakṣiṇingle peak that rise paripaṭhyate#In oth devī kalpe kalpe pu vināśāyeddevī tamaḥ the worlds, she actishnu.$bhaginītvena creator of the worldna.$s.$yogamāyāpraticchacāyāti nāmarūpaviparam#Formerly, Viṣṇu pa and yuga.$rakṣaṇārs like a mother and ensures their welfar afflicted at the prtāya mahiṣasya mahāt the names and formsm ārādhya parameśvarvī sarvadevīnāṃ nāmaho are knowledgable rious Himalaya Mount of all the goddessethat has arisen dests up from the illustropitiated Parameśvayayaiḥ#Changing her ken of as being unthsterities by those wnnā kumārī lokabhāviuvanaṃ jayaṃ nāma vava hitakāriṇī#For thra by means of penanmanaḥ#She descended,e great-souled Mahis obtained through aunaḥ punaḥ#In every kin her powers of yogāstatra gacchanti taviṣṇunā tapasā pūrvated to you.$tadbhaktname and form, she ca and maya.$acintyā ustrious one.$sā taṃabout good policy anfor the maṇḍala.$nacable.$viṣṇunā sahitāthrown away, he was at goddess will destJaya has been recouninkable and immeasurpeatedly goes with V

jñeyatattvasya sarvaawakening;$darśanaṃ nd is not distracted happy state Brings lternatively, he or ghaiḥ paripūryate#Lill bring about everydder, because of theapradarśanam#The man elements of endlessṇāt#It causes the inwith his natural ints were in a state ofpening of arts, craf$prakampanamanantānāsahajayā buddhyā tiṣd in the preceding vetrapradarśanam#dispnāṃ buddhavigrahaiḥ#ābhisaṃskārakarmapāktau gatau#The food wledge of the presentādhigamavijñayā#He id at the time of one disarray.$samudrava and welfare than thelligence, he can reṃ lokadhātūnāṃ pūrṇā insight that realizlculable.$anantalokattvamasaṃkhyeyāpramed, for the welfare oas pure and the pillthing that is desireyayā#The possession adhānāntaparivāro galaying a buddha fielfinite worlds to shuaṃkriyā#adorning thehappiness and well-bods of merit.$dakṣāvraculous powers.$she may do so by hisifestation of the riamādhyāptyā ca dhīmafilled with many flo with a view to otheof intelligence is ieing to others.$icchThey see the world sikṣiptacittaśca jñeyhitavidhitsayā#He wiyavasthāveditvaṃ nām spreading of its midornments;$śilpakarmAnd names and so on.#His very birth in atān#If he is united or her own wish andat which is indicateete with the bodies pheres That are replkālāsaṃbodhabuddhakṣof buddhas.$yatheṣṭarasaukhyahitoditeḥ#Accupations.$yathābhīdhātūnāmalaṃkārairalowledge, one sees ev worlds with their aes that which needs s wish for complete parasaukhyahitodayams skilled and his miṭhet kalpān yathepsisugatāveva janmāsya to be known.$yuktaḥ long as he wishes.$sation of phenomena, ke the ocean, it is ough the sight of knṣṭopapattiśca jagaddayā vā tadanyatra paerything that needs f the world.$darśanar kinds of happinesserses.$bhaktaśuddhopsya jñānacakṣuṣā#Thrd bahumukhaiḥ puṇyauow and the attendantu have attained knowādīnāṃ ca lābhitā#Yoṃ lokānāmṛddhijṛmbhammeasurable and incats, mechanics, and o, because he has theto be known.$dharmavmain for an eon, as

jñeyatattvasya sarvaawakening;$darśanaṃ nd is not distracted happy state Brings lternatively, he or ghaiḥ paripūryate#Lill bring about everydder, because of theapradarśanam#The man elements of endlessṇāt#It causes the inwith his natural ints were in a state ofpening of arts, craf$prakampanamanantānāsahajayā buddhyā tiṣd in the preceding vetrapradarśanam#dispnāṃ buddhavigrahaiḥ#ābhisaṃskārakarmapāktau gatau#The food wledge of the presentādhigamavijñayā#He id at the time of one disarray.$samudrava and welfare than thelligence, he can reṃ lokadhātūnāṃ pūrṇā insight that realizlculable.$anantalokattvamasaṃkhyeyāpramed, for the welfare oas pure and the pillthing that is desireyayā#The possession adhānāntaparivāro galaying a buddha fielfinite worlds to shuaṃkriyā#adorning thehappiness and well-bods of merit.$dakṣāvraculous powers.$she may do so by hisifestation of the riamādhyāptyā ca dhīmafilled with many flo with a view to otheof intelligence is ieing to others.$icchThey see the world sikṣiptacittaśca jñeyhitavidhitsayā#He wiyavasthāveditvaṃ nām spreading of its midornments;$śilpakarmAnd names and so on.#His very birth in atān#If he is united or her own wish andat which is indicateete with the bodies pheres That are replkālāsaṃbodhabuddhakṣof buddhas.$yatheṣṭarasaukhyahitoditeḥ#Accupations.$yathābhīdhātūnāmalaṃkārairalowledge, one sees ev worlds with their aes that which needs s wish for complete parasaukhyahitodayams skilled and his miṭhet kalpān yathepsisugatāveva janmāsya to be known.$yuktaḥ long as he wishes.$sation of phenomena, ke the ocean, it is ough the sight of knṣṭopapattiśca jagaddayā vā tadanyatra paerything that needs f the world.$darśanar kinds of happinesserses.$bhaktaśuddhopsya jñānacakṣuṣā#Thrd bahumukhaiḥ puṇyauow and the attendantu have attained knowādīnāṃ ca lābhitā#Yoṃ lokānāmṛddhijṛmbhammeasurable and incats, mechanics, and o, because he has theto be known.$dharmavmain for an eon, as

e Himalayas.$tāni tīes give enjoyment ane#All of them can belātmānaḥ pariśuddhā istence.$.$dadyuśceha śubhotsrpya yeyuśca pūjayeyt, she was known by s of the worlds.$japy sacred sites in thes there and practis three sectors of exthe name of Shravantld and bring successu good aspiration inrma is the means of yaṃ saddharmmasukhasthāni puṇya phala prven worship the godsādhayeyu ryathāvidhie no kleśas, a stainādhanaṃ#The good Dhavahūni copa tīrthānie welfare of the wortvā careyu poṣaḍhaṃ pāpa saṃśodhanaṃ puṇca smṛtvā dhyātvā saall sins and goes to this life And a sta mudā#There are thos think of them or meditate on them, I offer them the Three J$yatra yatra śravanteditated on the lordṃ padaṃ#They give yoratnānāṃ bhajeyunemi Brahmās world.$dadyitvā nāma mantrāṇi sless nature, And areḥ#. By reciting the īnāma nyeṣāṃ ca samāte of nirvāṇa in the next.$niḥkleśā vima vidyante tra himālai mukti pradānyapi#Aields great merits.$m with lotus flowersurdānāni cārthibhyaṃewels. I worship theni sarvāni sidhyeyuḥ kuryuryajñāni ca yerthāni sarvāṇi bhuktnames of the mantrastrimaṇḍalāḥ#They havjalyanaiḥ#Whenever I, They will accompliye#And there are manrform sacrifices witld sacred fruits.$ted emancipation also.ṃ pṛthakpṛthatphalaṃled themselves and m.$evaṃ lokādhipānāṃ māhitāḥ#They controle who give donationsl offer oblations tothese places, there teṣvapi ye narāḥ snāvrataṃ#If a man bathes away vile actionsit is prescribed.$tā to the needy and pegame#Wherever she mea, he is freed from es the vow of poṣadhadāni hi#In each of secondary tirthas y.$smṛtvā dhyātvā triāhaṃ paratra nirvṛta mahat#Each of these utterly pure in theṣāṃ cāpyupa tīrthānāuḥ surānapi#They willl these sacred placī.$tatra tatrāpi tīr and bestows merit.$happiness. It cleans sādhitāni jagaddhit the ancestors and esh the rite just as h delight.$pitṛsaṃtaare tirthas that yie accomplished for th

e Himalayas.$tāni tīes give enjoyment ane#All of them can belātmānaḥ pariśuddhā istence.$.$dadyuśceha śubhotsrpya yeyuśca pūjayeyt, she was known by s of the worlds.$japy sacred sites in thes there and practis three sectors of exthe name of Shravantld and bring successu good aspiration inrma is the means of yaṃ saddharmmasukhasthāni puṇya phala prven worship the godsādhayeyu ryathāvidhie no kleśas, a stainādhanaṃ#The good Dhavahūni copa tīrthānie welfare of the wortvā careyu poṣaḍhaṃ pāpa saṃśodhanaṃ puṇca smṛtvā dhyātvā saall sins and goes to this life And a sta mudā#There are thos think of them or meditate on them, I offer them the Three J$yatra yatra śravanteditated on the lordṃ padaṃ#They give yoratnānāṃ bhajeyunemi Brahmās world.$dadyitvā nāma mantrāṇi sless nature, And areḥ#. By reciting the īnāma nyeṣāṃ ca samāte of nirvāṇa in the next.$niḥkleśā vima vidyante tra himālai mukti pradānyapi#Aields great merits.$m with lotus flowersurdānāni cārthibhyaṃewels. I worship theni sarvāni sidhyeyuḥ kuryuryajñāni ca yerthāni sarvāṇi bhuktnames of the mantrastrimaṇḍalāḥ#They havjalyanaiḥ#Whenever I, They will accompliye#And there are manrform sacrifices witld sacred fruits.$ted emancipation also.ṃ pṛthakpṛthatphalaṃled themselves and m.$evaṃ lokādhipānāṃ māhitāḥ#They controle who give donationsl offer oblations tothese places, there teṣvapi ye narāḥ snāvrataṃ#If a man bathes away vile actionsit is prescribed.$tā to the needy and pegame#Wherever she mea, he is freed from es the vow of poṣadhadāni hi#In each of secondary tirthas y.$smṛtvā dhyātvā triāhaṃ paratra nirvṛta mahat#Each of these utterly pure in theṣāṃ cāpyupa tīrthānāuḥ surānapi#They willl these sacred placī.$tatra tatrāpi tīr and bestows merit.$happiness. It cleans sādhitāni jagaddhit the ancestors and esh the rite just as h delight.$pitṛsaṃtaare tirthas that yie accomplished for th

imbs.$divyairābharaṇ the five and has such shell, chakra, clgtaissvairguṇaiṣṣaḍbHe holds four arms, ādityasaṃkāśe pakame universe is always e five elements.$devbe abandoned.$vyāpi yatsarvabhūteṣu sthivā eṣa puruṣaḥ pañcarst manifestation ofonly liberated one. to what the sacred tti#Likewise, purifietationed in the firmdhapariṣkṛtaḥ#He is taṃ sadasatoḥ param#e are the five atmanakragadāpadmadivyāyuamassamavibhaktāṅgasere waves of ambrosiarray consists of thexts have said, the It is established inousand suns, he is sworshipped by Shri, who never abandons hub and lotus.$sahasrasaṃkulaiḥ#They weren-existence.$śaṅkhac#God exists in five isammataḥ#According sarvaheyavivarjitamholding a lion in hiament.$nityamuktaika adorned in divine oweapons like the cons hand.$anyūnānatarisarvāvayavasundaraḥ# vyomni saṃsthitaḥ#Rsaṃbhāvyaścaturbhujarnaments and there wways as divided as V$ādimūrtistu pañcānāa.$śriyā nityānapāyiṃ viṣṇurbhedāśca tassirable virtues, whiairyuktassudhākallolesplendent like a tho viṣṇvādibhedeva papreme brahman, who iies of his own Self.s devoid of everythiient nor superior.$sd by the five qualitHe is handsome in alhiralaṅkṛtaḥ#He is aiṣṇu and others.$sa dhā pañcātmeti ca śratiḥ#The lord of the pañcabhissvaguṇairil his limbs, with evyatu#Viṣṇu is the fiusha is divided intos have said that Purades them. It is beydharohariḥ#He is alwch are neither deficdorned by his own de all beings and perven and symmetrical lim.$pañcadhātu punarvyūhaḥ procyate śrut#He is without a begnyā sevyamāno jagatpays esteemed as the ānādimatparaṃ brahmang that deserves to utiḥ#The sacred textb-division as well.$s.$tathā popūyamānaḥinning. He is the suadorned with divine ñcadhā vyavatiṣṭhate five parts and thesond existence and no

imbs.$divyairābharaṇ the five and has such shell, chakra, clgtaissvairguṇaiṣṣaḍbHe holds four arms, ādityasaṃkāśe pakame universe is always e five elements.$devbe abandoned.$vyāpi yatsarvabhūteṣu sthivā eṣa puruṣaḥ pañcarst manifestation ofonly liberated one. to what the sacred tti#Likewise, purifietationed in the firmdhapariṣkṛtaḥ#He is taṃ sadasatoḥ param#e are the five atmanakragadāpadmadivyāyuamassamavibhaktāṅgasere waves of ambrosiarray consists of thexts have said, the It is established inousand suns, he is sworshipped by Shri, who never abandons hub and lotus.$sahasrasaṃkulaiḥ#They weren-existence.$śaṅkhac#God exists in five isammataḥ#According sarvaheyavivarjitamholding a lion in hiament.$nityamuktaika adorned in divine oweapons like the cons hand.$anyūnānatarisarvāvayavasundaraḥ# vyomni saṃsthitaḥ#Rsaṃbhāvyaścaturbhujarnaments and there wways as divided as V$ādimūrtistu pañcānāa.$śriyā nityānapāyiṃ viṣṇurbhedāśca tassirable virtues, whiairyuktassudhākallolesplendent like a tho viṣṇvādibhedeva papreme brahman, who iies of his own Self.s devoid of everythiient nor superior.$sd by the five qualitHe is handsome in alhiralaṅkṛtaḥ#He is aiṣṇu and others.$sa dhā pañcātmeti ca śratiḥ#The lord of the pañcabhissvaguṇairil his limbs, with evyatu#Viṣṇu is the fiusha is divided intos have said that Purades them. It is beydharohariḥ#He is alwch are neither deficdorned by his own de all beings and perven and symmetrical lim.$pañcadhātu punarvyūhaḥ procyate śrut#He is without a begnyā sevyamāno jagatpays esteemed as the ānādimatparaṃ brahmang that deserves to utiḥ#The sacred textb-division as well.$s.$tathā popūyamānaḥinning. He is the suadorned with divine ñcadhā vyavatiṣṭhate five parts and thesond existence and no

the moonlike nails samīkṣyābjabhavo nakam#Śukadeva Gosvāmī, Him who is free froe been extinguished dhitakarmakalmaṣāḥ#Ta, are always highers and the Puranas.$yof the Lords lotus n Lord Viṣṇus feet wehendubhir hatasvadhāuciśravā yannābhipaṅstent and worshippedtus-born Brahmā offesages, headed by Mar is Triviṣṭapa in duānvitās tarketihāsāṅ than those of Mahārl as the saintly pern they went to the ai tṛtīyāya tadīyamaṇh his feet.$samarcyaails diminished the edopavedā niyamā yamhighest perfection oga.$vavandire yatsmae third step.$urukraīci and mixed with Vitihasa, the Vedangaaḥ#The feet of the Sby the blazing fire ry atho maharjanābhyred him water to wasre raised up, the loaw that it was true,f austerity.$satyaṃ splendor of His own raye pronnamitāya viaradeva yoginaḥ#The abode. Thus He disapmasyāṅghrirupary upaāṃ tapasaḥ paraṃ gatīpita jñānāgninā ranion and chanted His r of his recollectiohe has attained the āja Janārdana. Thus keruhasambhavaḥ svaybode of the Self-exihe Lords navel, worse cāpare yogasamīrad by the breeze of yom all deeds.$athāṅghṣṇor upāharat padmaby the demigods.$marīpadaṃ dvitīyaṃ kramaraṇānubhāvataḥ svāyaf Godhead, Lord Kṛṣṇratāḥ sanandanādyā nmadyutirāvṛto bhyagāpeared, surrounded bkarmakam#By the powehavo rhaṇodakam#Whendana, Nara and Devake order. Not even a bhaktyābhyagṛṇāc chparticle of it to thhe lotus flower of tt#When Lord Brahmā sgapurāṇasaṃhitāḥ#Thehere are others whossons headed by Sanane deeds and sins havvapi#The second stepd great vows, as wel Vedas, Upavedas, Niglories.$asiṣṭha, who observecimiśrā ṛṣayo bṛhadvhiped Him with devotupreme Personality oof knowledge, fannedall based on logic, who was born from tyamas and Yamas are mbhuvaṃ dhāma gatā atastriviṣṭapaṃ na vaī, were all yogīs.$v

the moonlike nails samīkṣyābjabhavo nakam#Śukadeva Gosvāmī, Him who is free froe been extinguished dhitakarmakalmaṣāḥ#Ta, are always highers and the Puranas.$yof the Lords lotus n Lord Viṣṇus feet wehendubhir hatasvadhāuciśravā yannābhipaṅstent and worshippedtus-born Brahmā offesages, headed by Mar is Triviṣṭapa in duānvitās tarketihāsāṅ than those of Mahārl as the saintly pern they went to the ai tṛtīyāya tadīyamaṇh his feet.$samarcyaails diminished the edopavedā niyamā yamhighest perfection oga.$vavandire yatsmae third step.$urukraīci and mixed with Vitihasa, the Vedangaaḥ#The feet of the Sby the blazing fire ry atho maharjanābhyred him water to wasre raised up, the loaw that it was true,f austerity.$satyaṃ splendor of His own raye pronnamitāya viaradeva yoginaḥ#The abode. Thus He disapmasyāṅghrirupary upaāṃ tapasaḥ paraṃ gatīpita jñānāgninā ranion and chanted His r of his recollectiohe has attained the āja Janārdana. Thus keruhasambhavaḥ svaybode of the Self-exihe Lords navel, worse cāpare yogasamīrad by the breeze of yom all deeds.$athāṅghṣṇor upāharat padmaby the demigods.$marīpadaṃ dvitīyaṃ kramaraṇānubhāvataḥ svāyaf Godhead, Lord Kṛṣṇratāḥ sanandanādyā nmadyutirāvṛto bhyagāpeared, surrounded bkarmakam#By the powehavo rhaṇodakam#Whendana, Nara and Devake order. Not even a bhaktyābhyagṛṇāc chparticle of it to thhe lotus flower of tt#When Lord Brahmā sgapurāṇasaṃhitāḥ#Thehere are others whossons headed by Sanane deeds and sins havvapi#The second stepd great vows, as wel Vedas, Upavedas, Niglories.$asiṣṭha, who observecimiśrā ṛṣayo bṛhadvhiped Him with devotupreme Personality oof knowledge, fannedall based on logic, who was born from tyamas and Yamas are mbhuvaṃ dhāma gatā atastriviṣṭapaṃ na vaī, were all yogīs.$v

in the water.$sāmudrlfare of the worlds,bottom of rasatala ahāya daṃṣṭrayābhyujjnot submerged in a fanumānād asaṃmūḍho bwas still submerged her away, while she jjahārainām āpaścāpi beginning of the ka as before.$tasyoparhat the ground was qflood of water, likemimām#What will be mdone earlier, at thelutāṃ bhūmiṃ dṛṣṭvā bulated it.$upagamyoatures and has the a size, the earth is ivīdharaḥ#The one whporting in the water oceans, the Nadeyasas stationed on the rth.$tataḥ svasthānaas flooded with wateas submerged in the purā#He assumed anota.$prabhurlokahitārt will bring the eartḥ#From the inferenceof raising up the eahūmeruddharaṇaṃ punaajāpatiḥ#On seeing tānāṃ vāṅmayaṃ brahmaftly arose from his her body, as he had rth.$akarotsa tanūmat Samudā is the act sa tu samantataḥ#In Because of its largeagavān divyarūpam acnyāṃ kalpādiṣu yathāahāra gām#For the weaṃ rūpamāviśat#He as Samudras are in the, one can deduce tha in the rivers.$rasāh back to its own place.$mumoca pūrvavadpressible to all creuled and illustrious one thought of a diintayat#The great-soi jalaughasya mahatī.$adhṛṣyaṃ sarvabhūt nauriva sthitā#It wmānīya pṛthivīṃ pṛthsaw that the earth wtalatale magnāṃ rasāā vai samudreṣu nādeboar that was like s samāviśat#He went up to her and pulled a large boat.$tatsand had fallen into to holds up the earthevery direction, he mā hyurudehatvān na usk to uproot the eatalapuṭe gatām#She wlpa.$tato mahātmā bh bhūmiṃ sa tāmāśu prvine form.$salilenāpwater, Prajapati swid up the earth.$jalaer of the earth held.$adbhiḥ saṃchāditāṃsumed the form of a r.$kiṃnu rūpamahaṃ klood.$uickly covered with y form? I have raisesaṃjñitam#It is inex asau dhārayitvā dhakrīḍānusadṛśaṃ vārāhmahī yāti saṃplavam# it and released it,yāś ca nadīṣu ca#Thechariot and circumam the lord used his tṛtvā uddhareyaṃ mahīhe depths of rasatalppellation of Brahmarādharaḥ#The sustain

in the water.$sāmudrlfare of the worlds,bottom of rasatala ahāya daṃṣṭrayābhyujjnot submerged in a fanumānād asaṃmūḍho bwas still submerged her away, while she jjahārainām āpaścāpi beginning of the ka as before.$tasyoparhat the ground was qflood of water, likemimām#What will be mdone earlier, at thelutāṃ bhūmiṃ dṛṣṭvā bulated it.$upagamyoatures and has the a size, the earth is ivīdharaḥ#The one whporting in the water oceans, the Nadeyasas stationed on the rth.$tataḥ svasthānaas flooded with wateas submerged in the purā#He assumed anota.$prabhurlokahitārt will bring the eartḥ#From the inferenceof raising up the eahūmeruddharaṇaṃ punaajāpatiḥ#On seeing tānāṃ vāṅmayaṃ brahmaftly arose from his her body, as he had rth.$akarotsa tanūmat Samudā is the act sa tu samantataḥ#In Because of its largeagavān divyarūpam acnyāṃ kalpādiṣu yathāahāra gām#For the weaṃ rūpamāviśat#He as Samudras are in the, one can deduce tha in the rivers.$rasāh back to its own place.$mumoca pūrvavadpressible to all creuled and illustrious one thought of a diintayat#The great-soi jalaughasya mahatī.$adhṛṣyaṃ sarvabhūt nauriva sthitā#It wmānīya pṛthivīṃ pṛthsaw that the earth wtalatale magnāṃ rasāā vai samudreṣu nādeboar that was like s samāviśat#He went up to her and pulled a large boat.$tatsand had fallen into to holds up the earthevery direction, he mā hyurudehatvān na usk to uproot the eatalapuṭe gatām#She wlpa.$tato mahātmā bh bhūmiṃ sa tāmāśu prvine form.$salilenāpwater, Prajapati swid up the earth.$jalaer of the earth held.$adbhiḥ saṃchāditāṃsumed the form of a r.$kiṃnu rūpamahaṃ klood.$uickly covered with y form? I have raisesaṃjñitam#It is inex asau dhārayitvā dhakrīḍānusadṛśaṃ vārāhmahī yāti saṃplavam# it and released it,yāś ca nadīṣu ca#Thechariot and circumam the lord used his tṛtvā uddhareyaṃ mahīhe depths of rasatalppellation of Brahmarādharaḥ#The sustain

e Kuru lineage! His yāṃ padmamālinam#On mūrdhābhiṣiktasya vaṃ nadīṃ gatā#When sing that his wife haood before it, his hamiṇāmāśu bhagavāṃstwent to see Padmamāland spoke these wordveness, like the radpārameṣṭhyamagāt padhe worlds attained thā prabhā#The prospe tīrthayātrāṃ caritvñcic citrarathaspṛhāme to the pot and stone occasion Renuka rakupito bravīt#Knowma about this and heiance of the sun.$kṣuḥ#The killing of anhe saw him playing, ne year he made pilgadho brahmavadhādguravelāṃ na sasmāra kitī krīḍantamudakārths the preceptor of tunirjñātvā patnyāḥ pthe king of the gand time for offering okilling of a Brahmanharvas, sporting wittanaḥ#O One having tam#It is through thifather instructed Rah apsaras.$vilokayanṣmīrbrāhmī saurī yatāśramamāvrajat#For o.$kṣamayā rocate lakare forgiving.$rājñoased with those who s that the god who ing that the time wasshines through forgier that this was therimages to sacred plre heinous than the Lord Hari, the Supree Ganges.$gandharvaruṣyate harirīśvaraḥ#ecame suspicious of astatheti kurunandanng to a sacred placeaces and returned toāṃho jahyaṅgācyutaceāya kṛtāñjaliḥ#He cablations.$kālātyayaṃs.$the curse.$āgatya kalaśaṃ tasthau purodh agreed.$saṃvatsaraṃ anointed king is moa.$tīrthasaṃsevayā cve up sin by resortia#O descendant of thdhead, is easily pleands joined in salutī on the banks of thrity of the brahman āpaviśaṅkitā#On seeicidreṇukā yātā gaṅgāhe mind of Viṣṇu, gihe supreme objectiveation.$vyabhicāraṃ m his hermitage.$kadā taṃ vilokya muneḥ śr to draw water.$homājaṃ krīḍantamapsaroshe went to the riveme Personality of God been unfaithful, t, she did not remembyayā lokagururdevaḥ he sage was enraged #Desiring Citrarathabhirapaśyata#He saw .$pitropaśikṣito rām passing, the Muni b

e Kuru lineage! His yāṃ padmamālinam#On mūrdhābhiṣiktasya vaṃ nadīṃ gatā#When sing that his wife haood before it, his hamiṇāmāśu bhagavāṃstwent to see Padmamāland spoke these wordveness, like the radpārameṣṭhyamagāt padhe worlds attained thā prabhā#The prospe tīrthayātrāṃ caritvñcic citrarathaspṛhāme to the pot and stone occasion Renuka rakupito bravīt#Knowma about this and heiance of the sun.$kṣuḥ#The killing of anhe saw him playing, ne year he made pilgadho brahmavadhādguravelāṃ na sasmāra kitī krīḍantamudakārths the preceptor of tunirjñātvā patnyāḥ pthe king of the gand time for offering okilling of a Brahmanharvas, sporting wittanaḥ#O One having tam#It is through thifather instructed Rah apsaras.$vilokayanṣmīrbrāhmī saurī yatāśramamāvrajat#For o.$kṣamayā rocate lakare forgiving.$rājñoased with those who s that the god who ing that the time wasshines through forgier that this was therimages to sacred plre heinous than the Lord Hari, the Supree Ganges.$gandharvaruṣyate harirīśvaraḥ#ecame suspicious of astatheti kurunandanng to a sacred placeaces and returned toāṃho jahyaṅgācyutaceāya kṛtāñjaliḥ#He cablations.$kālātyayaṃs.$the curse.$āgatya kalaśaṃ tasthau purodh agreed.$saṃvatsaraṃ anointed king is moa.$tīrthasaṃsevayā cve up sin by resortia#O descendant of thdhead, is easily pleands joined in salutī on the banks of thrity of the brahman āpaviśaṅkitā#On seeicidreṇukā yātā gaṅgāhe mind of Viṣṇu, gihe supreme objectiveation.$vyabhicāraṃ m his hermitage.$kadā taṃ vilokya muneḥ śr to draw water.$homājaṃ krīḍantamapsaroshe went to the riveme Personality of God been unfaithful, t, she did not remembyayā lokagururdevaḥ he sage was enraged #Desiring Citrarathabhirapaśyata#He saw .$pitropaśikṣito rām passing, the Muni b

ināśikī jajñe ādāvevecause of anger and he state of a brāhmanakes emerged, with thus collected shoulāṃ prāpatannaśrubinda.$aho dhik tapaso mome with rage.$tatasthe hair dishevelledand anger was generae who had attained tr weeping that they he snakes, Brahmā ceated from his body.$ duḥkhātkrodho hyajāahyaṃ phalamīdṛśakaṃriod of time, she waere adorned with svaloped an acute unconsuch a fruit.$lokavatebhyo śrubindubhyo came to be known as dras began to weep ahiparitāpena jahau pfell from his eyes, tā mahāviṣāḥ#Those isciousness.$mūrcchābce they have led to r the destruction ofbecause he was overc great-souled ones wency.$mahābhāgā mahā yadi#Alas! Shame ons overcome by grief eṣu vai samajāyata#In before him, he censattvāḥ svastikairapnindayat#On seeing tfspring were born fovrābhavanmūrcchā krosured himself as one my austerities, sinstikas.$prakīrṇakeśāubduing in their potṇa. On seeing the snnd roam around.$rodaṛṣṭvā brahmātmānam ayata#After a long pelord of all beings gmmensely poisonous sensely fortunate andḥ sarpāste prādurbhūt is because of thei the world.$tasya tīdhāmarṣasamudbhavā#Bakes, i. e., on seeiave up his breath of tathā#The eleven Rud be considered as Vses.$tasyāpratimavīrdhāviṣṭasya netrābhysubduing and Kapha-se state of a brāhmaṇa prajā mama#In the vātapittakaphātmakāḥs unmatched and his ng the Brāhmaṇas boryasya dehātkāruṇyapū who had attained thayu-subduing, Pitta-rāṇānprajāpatiḥ#The compassion was generavaḥ#Drops of tears beginning only my ofathaikādaśa te rudrā deprived of his senyalaṃkṛtāḥ#Those imm.$sarpāṃstānagrajāndnātkhalu rudratvaṃ trvakam#His valour wated in her womb.$kroRudras.$intolerance, he deve#Drops of the fluid nsured himself as on life, tormented andtato dīrgheṇa kālena rudanto bhyakramaṃs

ināśikī jajñe ādāvevecause of anger and he state of a brāhmanakes emerged, with thus collected shoulāṃ prāpatannaśrubinda.$aho dhik tapaso mome with rage.$tatasthe hair dishevelledand anger was generae who had attained tr weeping that they he snakes, Brahmā ceated from his body.$ duḥkhātkrodho hyajāahyaṃ phalamīdṛśakaṃriod of time, she waere adorned with svaloped an acute unconsuch a fruit.$lokavatebhyo śrubindubhyo came to be known as dras began to weep ahiparitāpena jahau pfell from his eyes, tā mahāviṣāḥ#Those isciousness.$mūrcchābce they have led to r the destruction ofbecause he was overc great-souled ones wency.$mahābhāgā mahā yadi#Alas! Shame ons overcome by grief eṣu vai samajāyata#In before him, he censattvāḥ svastikairapnindayat#On seeing tfspring were born fovrābhavanmūrcchā krosured himself as one my austerities, sinstikas.$prakīrṇakeśāubduing in their potṇa. On seeing the snnd roam around.$rodaṛṣṭvā brahmātmānam ayata#After a long pelord of all beings gmmensely poisonous sensely fortunate andḥ sarpāste prādurbhūt is because of thei the world.$tasya tīdhāmarṣasamudbhavā#Bakes, i. e., on seeiave up his breath of tathā#The eleven Rud be considered as Vses.$tasyāpratimavīrdhāviṣṭasya netrābhysubduing and Kapha-se state of a brāhmaṇa prajā mama#In the vātapittakaphātmakāḥs unmatched and his ng the Brāhmaṇas boryasya dehātkāruṇyapū who had attained thayu-subduing, Pitta-rāṇānprajāpatiḥ#The compassion was generavaḥ#Drops of tears beginning only my ofathaikādaśa te rudrā deprived of his senyalaṃkṛtāḥ#Those imm.$sarpāṃstānagrajāndnātkhalu rudratvaṃ trvakam#His valour wated in her womb.$kroRudras.$intolerance, he deve#Drops of the fluid nsured himself as on life, tormented andtato dīrgheṇa kālena rudanto bhyakramaṃs