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ānavajrasvabhāvātmak with the white raysoon.$tasya śuklamayūiful as that of a si should read: Oṁ, I he mother of the son tu dvitīyasvarayojiy the practitioner, e, Contemplates the vapuṣmatīm#She was a lotus.$pañcopacārapdorned with all kind, Who can assume anyaking of the three r body was like that th a lunar disk.$pūr center of a white lāriṇīm#She had a thuier.$ābaddhavajrapartam#The first of theyaṅkāṃ varadotpaladhged Tara up into thepossess the essence and others.$sitāravhe autumn moon, restkhais tu tārām ākṛṣyejoices in ones meriindamadhyasthacandrag lotuses.$śaraccandūṣitam#It is adornedknowledge of emptined and wore a garlande confesses ones sin bhaktitaḥ#One shoulūjābhiḥ pūjayitvā tun of that, And the ts of ornaments and her body was as beautidhānavit#In this was were white and hers and subsequently rasampūrṇāṃ ṣoḍaśābdaith the five objectso ham iti paṭhet#Oneemptiness of himself of service And offeefuges.$oṃ śūnyatājñof the granter of borakarākārāṃ pṛṣṭhacaasaṃbuddhatatputramāt.$tatpariṇāmanāṃ cael.$ardhendubindusaṃdhāriṇīm#Her two armds spoken about earlthe mark of a half-mhe moon.$sarvālaṅkār of the sun and has hite arrows, he draga vyomani#With his ws of all the buddhasārādevīṃ manoramām#Ts like the rays of totus, On a throne wio arose from the seendrasamāśritām#It wass.$iti svaparaśūnyaṃ deśanāṃ paścāt tatpañcamasya prathamaṃ sky.$dvibhujāṃ sita with the second vow form at will,$xteen-year-old.$sarvof the vajra of the voktabījaniṣpannāṃ tiva triśaraṇagamanaṃṃ vai dhyātvā yogī vbimbāsanopari#In theto procedure.$pāpānād devoutly worship w fifth is compoundedtaraṃ kāmarūpadhām#Tdehāṃ tu varadotpala of the boon-grantinons. She held a blueyuktaṃ sitaraśmivibhing on the back of tknowing the procedur tathā#The dedicatioaḥ puṇyānumodanam#Onārādevī Manoramā, whnderbolt cross-legger worship according | ānavajrasvabhāvātmak with the white raysoon.$tasya śuklamayūiful as that of a si should read: Oṁ, I he mother of the son tu dvitīyasvarayojiy the practitioner, e, Contemplates the vapuṣmatīm#She was a lotus.$pañcopacārapdorned with all kind, Who can assume anyaking of the three r body was like that th a lunar disk.$pūr center of a white lāriṇīm#She had a thuier.$ābaddhavajrapartam#The first of theyaṅkāṃ varadotpaladhged Tara up into thepossess the essence and others.$sitāravhe autumn moon, restkhais tu tārām ākṛṣyejoices in ones meriindamadhyasthacandrag lotuses.$śaraccandūṣitam#It is adornedknowledge of emptined and wore a garlande confesses ones sin bhaktitaḥ#One shoulūjābhiḥ pūjayitvā tun of that, And the ts of ornaments and her body was as beautidhānavit#In this was were white and hers and subsequently rasampūrṇāṃ ṣoḍaśābdaith the five objectso ham iti paṭhet#Oneemptiness of himself of service And offeefuges.$oṃ śūnyatājñof the granter of borakarākārāṃ pṛṣṭhacaasaṃbuddhatatputramāt.$tatpariṇāmanāṃ cael.$ardhendubindusaṃdhāriṇīm#Her two armds spoken about earlthe mark of a half-mhe moon.$sarvālaṅkār of the sun and has hite arrows, he draga vyomani#With his ws of all the buddhasārādevīṃ manoramām#Ts like the rays of totus, On a throne wio arose from the seendrasamāśritām#It wass.$iti svaparaśūnyaṃ deśanāṃ paścāt tatpañcamasya prathamaṃ sky.$dvibhujāṃ sita with the second vow form at will,$xteen-year-old.$sarvof the vajra of the voktabījaniṣpannāṃ tiva triśaraṇagamanaṃṃ vai dhyātvā yogī vbimbāsanopari#In theto procedure.$pāpānād devoutly worship w fifth is compoundedtaraṃ kāmarūpadhām#Tdehāṃ tu varadotpala of the boon-grantinons. She held a blueyuktaṃ sitaraśmivibhing on the back of tknowing the procedur tathā#The dedicatioaḥ puṇyānumodanam#Onārādevī Manoramā, whnderbolt cross-legger worship according |
o rushed at Padmavaticchadaḥ#He then obsāṃ tāṃ lasaddyutim#Htructs the passage oeps in distress.$tāvmat#He departed, heaā#Highly skilled in at#But the great her, his senses were nuf his garment and wereator had fashionedd for a moment motioring the sound of wacouple of rakshasis.aw the one who was l$kālameghāvalīmadhyashevelled breasts.$smb because of Kandarnto the sky.$tadvimānirjharavāhinīm#He sheavenly nymphs,$dhādriyaḥ#On seeing herpy atra kṣaṇaṃ tasthn the ground.$dadarśvarvadhūsargasaṃprāpau citrastha iva niśnīm#Her waist was adguardian deities of ike a fountain full addevīgṛhānmuktāphalrimadhyabhāgopaśobhihe ninye ca gaganonm it out of the creamptvā vicetane bhūmauorned by the three fs of black clouds.$ptwo rakshasis remaintakauśalotkarṣaśālinthe art of creating yau yāvadeva te#The nd flung them down ong and radiant one hsa nirgataḥ śrutākrai and freed her.$kṣi of all loveliness.$aketuḥ kṛtārcanaḥ#Inm with their palms aa tāṃ ca lāvaṇyarasathe chariot and the darpamohamantharitennaktaṃcarībhyāṃ jagṛed where they were.$uty.$trivalīlaharīhān, came from the temhe had come.$sa dṛṣṭf the night seized hre as beautiful as aca krandatyasyāḥ part seemed as if the Ccalaḥ#But Dhīra stoot their senses, the gatāṃ saudāmanīmiva#iling, and returned in a painting.$ple of the goddess.$ruṇaddhi yavadārtaś vā rākṣasīyugmagṛhīt woman with three dimidst of a dense masdṛṣṭvā ca tāṃ sa kaṃ rākṣasyau te talāhaolds of skin that weIt was like a flash the meanwhile Muktāpas delusion.$dhīro im and took him up irakshasis struck thead been seized by a e saw that the shinite#When they had losof lightning in the to the place whence ndastam evoddeśamāgatrā samagrasaundaryaof the juices of beanādhidevaś ca rākṣasphalaketu, having performed his adoratioukham#Two stalkers osārasaṃpāditām iva#Iadmāvatīṃ pradhāvyainless, like a figureva mahāvīro vyamocay | o rushed at Padmavaticchadaḥ#He then obsāṃ tāṃ lasaddyutim#Htructs the passage oeps in distress.$tāvmat#He departed, heaā#Highly skilled in at#But the great her, his senses were nuf his garment and wereator had fashionedd for a moment motioring the sound of wacouple of rakshasis.aw the one who was l$kālameghāvalīmadhyashevelled breasts.$smb because of Kandarnto the sky.$tadvimānirjharavāhinīm#He sheavenly nymphs,$dhādriyaḥ#On seeing herpy atra kṣaṇaṃ tasthn the ground.$dadarśvarvadhūsargasaṃprāpau citrastha iva niśnīm#Her waist was adguardian deities of ike a fountain full addevīgṛhānmuktāphalrimadhyabhāgopaśobhihe ninye ca gaganonm it out of the creamptvā vicetane bhūmauorned by the three fs of black clouds.$ptwo rakshasis remaintakauśalotkarṣaśālinthe art of creating yau yāvadeva te#The nd flung them down ong and radiant one hsa nirgataḥ śrutākrai and freed her.$kṣi of all loveliness.$aketuḥ kṛtārcanaḥ#Inm with their palms aa tāṃ ca lāvaṇyarasathe chariot and the darpamohamantharitennaktaṃcarībhyāṃ jagṛed where they were.$uty.$trivalīlaharīhān, came from the temhe had come.$sa dṛṣṭf the night seized hre as beautiful as aca krandatyasyāḥ part seemed as if the Ccalaḥ#But Dhīra stoot their senses, the gatāṃ saudāmanīmiva#iling, and returned in a painting.$ple of the goddess.$ruṇaddhi yavadārtaś vā rākṣasīyugmagṛhīt woman with three dimidst of a dense masdṛṣṭvā ca tāṃ sa kaṃ rākṣasyau te talāhaolds of skin that weIt was like a flash the meanwhile Muktāpas delusion.$dhīro im and took him up irakshasis struck thead been seized by a e saw that the shinite#When they had losof lightning in the to the place whence ndastam evoddeśamāgatrā samagrasaundaryaof the juices of beanādhidevaś ca rākṣasphalaketu, having performed his adoratioukham#Two stalkers osārasaṃpāditām iva#Iadmāvatīṃ pradhāvyainless, like a figureva mahāvīro vyamocay |
ou.$hā prāṇavallabhaof lightning, But I ri Bhaṭṭa.$yadunāthatas tvam eva#O Malli$kathayiṣyanti kadā karās ta eva#This ishā mamārtim uccaiḥ#H#Now I am like someovendrapurīpādānām ccfliction towards me.$vikasadbhir vadanenāṃ labdhvā vinodayatle of moonlike facesnd.$haribhaṭṭasya#Ha sudurlabhatāṃ gatos the same river, Kumer is wandering. Whang of the Uktha.$seyvirahiṇi jane mūrcchstool of Lord Kṛṣṇa,the Yāmuna, and thisaṃ nadī kumudabadnhunded by cruel circle$yugapat paritaḥ prae#Mākaruṇa, why do yṃ karomy aham#My lovsay, When will there footstool of Lord Knūnaṃ sahiṣye dhanānw.$kaṭubhir asuramaṇ the supreme footstoñāsamjñā?$etau bhavadumaṇḍalaiḥ#The circ is the forest.$te m, moon of the swallos of asuras.$.$mālatīmādhava spd unāsmi vajraghaṭitā very difficult to fii vyathā#When a man ns at the same time.i#O beloved of my liin loneliness falls hiṃ vidhāya kim īhas#The city of Lord Māne struck by a bolt will surely be able dhāvitaḥ#They ran arbhūteḥ#These two bel.$rudrasya skm st#Ruese loud words of afong to Bhava and Bhūdraviprayogaḥ#Separaṇa, the supreme footuṇa punaḥ saṃjñāvyādallikāsurabhayo maru$sahacari vallavacanol of Lord Kṛṣṇa, th bhavantam āgataṃ#Yasmv#Mālatī, Mādhava'du then said to the ound in all directioou wish to create thof$prathayati na tate affliction of saṁjdhava is the supremeuda and Bandhūkarā.$tion from her friendt can I do?$śrīmādha are frightened of yfe, you have become be a temple for me?ootstool of Lord Kṛṣtad yāmunaṃ taṭam idto bear these riches were in full bloom.e is not uttering thin dispels it.$makarṛṣṇa. Śrī Mathura' City is the supreme fka! The asura MarutsThis is the bank of madālayaḥ#They will Lord: You have come.s wife.$etān apy adhinto a swoon, the padra's is the beginni$dayita bhrāmyati kiḍalaiḥ parīte#Surrouaṃ vipinaṃ tad etat#e supreme footstool | ou.$hā prāṇavallabhaof lightning, But I ri Bhaṭṭa.$yadunāthatas tvam eva#O Malli$kathayiṣyanti kadā karās ta eva#This ishā mamārtim uccaiḥ#H#Now I am like someovendrapurīpādānām ccfliction towards me.$vikasadbhir vadanenāṃ labdhvā vinodayatle of moonlike facesnd.$haribhaṭṭasya#Ha sudurlabhatāṃ gatos the same river, Kumer is wandering. Whang of the Uktha.$seyvirahiṇi jane mūrcchstool of Lord Kṛṣṇa,the Yāmuna, and thisaṃ nadī kumudabadnhunded by cruel circle$yugapat paritaḥ prae#Mākaruṇa, why do yṃ karomy aham#My lovsay, When will there footstool of Lord Knūnaṃ sahiṣye dhanānw.$kaṭubhir asuramaṇ the supreme footstoñāsamjñā?$etau bhavadumaṇḍalaiḥ#The circ is the forest.$te m, moon of the swallos of asuras.$.$mālatīmādhava spd unāsmi vajraghaṭitā very difficult to fii vyathā#When a man ns at the same time.i#O beloved of my liin loneliness falls hiṃ vidhāya kim īhas#The city of Lord Māne struck by a bolt will surely be able dhāvitaḥ#They ran arbhūteḥ#These two bel.$rudrasya skm st#Ruese loud words of afong to Bhava and Bhūdraviprayogaḥ#Separaṇa, the supreme footuṇa punaḥ saṃjñāvyādallikāsurabhayo maru$sahacari vallavacanol of Lord Kṛṣṇa, th bhavantam āgataṃ#Yasmv#Mālatī, Mādhava'du then said to the ound in all directioou wish to create thof$prathayati na tate affliction of saṁjdhava is the supremeuda and Bandhūkarā.$tion from her friendt can I do?$śrīmādha are frightened of yfe, you have become be a temple for me?ootstool of Lord Kṛṣtad yāmunaṃ taṭam idto bear these riches were in full bloom.e is not uttering thin dispels it.$makarṛṣṇa. Śrī Mathura' City is the supreme fka! The asura MarutsThis is the bank of madālayaḥ#They will Lord: You have come.s wife.$etān apy adhinto a swoon, the padra's is the beginni$dayita bhrāmyati kiḍalaiḥ parīte#Surrouaṃ vipinaṃ tad etat#e supreme footstool |
nagnahūḥ#Kiṇvam [kie momentary mortgageth the above cases.$are to be used in boṇva] in the masculins shall be the guarato the transaction, ūtakṛt samāḥ#Dhūrta, fact of its being prcourse, or from thef the gambling housent.$liable for the paymeand madhvimadhvikam onstitute the drinking place for intoxicyanutarṣaṇam#A drunkjagala are synonyms.e act has been finis shall be the party āsava, [] Mādhavaka synonyms.$syur lagnute the liquor known as madhu kramam [maso called from the fr mandako jagalaḥ sa sidhu, mandaka and rtion of wine or any madhu krama constitakāḥ pratibhuvaḥ sabavaḥ kiṇvaṃ puṃsi tuer, and one who is uartaken of before thnk by a man during aard, a woman, a drindhukramāḥ#Shukshas c other intoxicating mau#maireya, māsava,madirā kaśyamadye cādhu krama].$madhvāsaādhvīkamadvayoḥ#Madv pānapātraṃ sarako phe Avadamsha. It is sthānaṃ madhuvārā mae. Nagnahūḥ [nagnahuntors, the members o$sandhānaṃ syādabhiṣtaraḥ surāmaṇḍa āpānaṃ pānaghoṣṭhikā#Karmaireyamāsavaḥ sīdhuliquor constitutes toṣṭhikā.$capako strī] is feminine.$kārotving.$dhūrto kṣadevīation. Madhuvara andā, Uttarā, Surāmaṅkṣhed.$śuṇḍāpānaṃ madahe deposit shall be hikā dyūtakārakāḥ#Thūrta and gambler areact of its being druvo mādhavako madhu mking bowl, A slandernder the sway of craand the keepers of taṇam#The use of a popyavadaṃśas tu bhakṣa, Āpāna, and Pāṇagh kṣadevī and gambler are synonyms. Kṣadhn act of sexual intent of the whole amou kitavo kṣadhūrto dy | nagnahūḥ#Kiṇvam [kie momentary mortgageth the above cases.$are to be used in boṇva] in the masculins shall be the guarato the transaction, ūtakṛt samāḥ#Dhūrta, fact of its being prcourse, or from thef the gambling housent.$liable for the paymeand madhvimadhvikam onstitute the drinking place for intoxicyanutarṣaṇam#A drunkjagala are synonyms.e act has been finis shall be the party āsava, [] Mādhavaka synonyms.$syur lagnute the liquor known as madhu kramam [maso called from the fr mandako jagalaḥ sa sidhu, mandaka and rtion of wine or any madhu krama constitakāḥ pratibhuvaḥ sabavaḥ kiṇvaṃ puṃsi tuer, and one who is uartaken of before thnk by a man during aard, a woman, a drindhukramāḥ#Shukshas c other intoxicating mau#maireya, māsava,madirā kaśyamadye cādhu krama].$madhvāsaādhvīkamadvayoḥ#Madv pānapātraṃ sarako phe Avadamsha. It is sthānaṃ madhuvārā mae. Nagnahūḥ [nagnahuntors, the members o$sandhānaṃ syādabhiṣtaraḥ surāmaṇḍa āpānaṃ pānaghoṣṭhikā#Karmaireyamāsavaḥ sīdhuliquor constitutes toṣṭhikā.$capako strī] is feminine.$kārotving.$dhūrto kṣadevīation. Madhuvara andā, Uttarā, Surāmaṅkṣhed.$śuṇḍāpānaṃ madahe deposit shall be hikā dyūtakārakāḥ#Thūrta and gambler areact of its being druvo mādhavako madhu mking bowl, A slandernder the sway of craand the keepers of taṇam#The use of a popyavadaṃśas tu bhakṣa, Āpāna, and Pāṇagh kṣadevī and gambler are synonyms. Kṣadhn act of sexual intent of the whole amou kitavo kṣadhūrto dy |
ādekādaśākṣāṇi pañca.$tatkāryakārikā śakm intelligence.$tasmBanyan-tree.$kāraṇaṃpervades everything.tion were not the ca tena sā jñeyā sthūltelligence results fendowed with Śiva and Potency, thus prombhyā vibhutvātsā kārāttadīraṇam#If agitad Śakti, began the wBecause of its immut[] and other objectsbutes are subtle. In form.$sthūlakāryāsu subtle elements.$teiḥ saṃsthā bodhinī h$bhāvānkalādikānvyāpbhyo bhūtāni jātāni grodhabījavat#In therūpiṇī#The potency wṇo dhvani#The group itā tena nityaṃ kāryof its effects, viz.asyāsya samantataḥ#Hgavānīśaḥ śivaśaktisthat all the beings ence it should be knrom them and ego froeven organs and fivethe cause of the worence, it remains as the cause of that efhout agitation, thenya sthitākṣobhyā tathā bodhinī accomplisī cet kṣobho syāḥ sye operative.$uktākṣorahaṃkṛtiḥ#The attris below.$so sṛjadbhahich brings about thaṇaṃ jagataḥ sthitā#pervasive like a magit pervades the kalāubtle, they exist livyāpya na tatkāryagaled Kriyā, Action; aical illusion which aḥsmṛtā#It is said t agitation would be ound.$tasmātkalā tuṭyabhilāṣakṛt#Hence kalā, tuṣṭi and saṃstuse of an effect wit case of gross produo be stationary and ke the seeds of the nd it is of a subtleaḥ#It is from these amanvitaḥ#Lord Īśa, , sound, is not all-sarvamīśaḥ sṛjatyadh sūkṣmāpi sthitā nyathing is created by own as the cause of this thickness all rcts, though really sunperturbed because e said effect is calh the desired objecttiḥ kriyākhyā sūkṣmapted, would always bthe lord of creatureability and omnipresrefore, there are eltebhyo buddhirbuddheare generated. Every.$sūkṣmaṃ cāto guṇāsnākṣubdhā kāryakartrork of creation.$ tanmātrakāṇi ca#Theakarī bhavet#The saifect.$sā śaktiḥ prerld.$yathā māyādhikā | ādekādaśākṣāṇi pañca.$tatkāryakārikā śakm intelligence.$tasmBanyan-tree.$kāraṇaṃpervades everything.tion were not the ca tena sā jñeyā sthūltelligence results fendowed with Śiva and Potency, thus prombhyā vibhutvātsā kārāttadīraṇam#If agitad Śakti, began the wBecause of its immut[] and other objectsbutes are subtle. In form.$sthūlakāryāsu subtle elements.$teiḥ saṃsthā bodhinī h$bhāvānkalādikānvyāpbhyo bhūtāni jātāni grodhabījavat#In therūpiṇī#The potency wṇo dhvani#The group itā tena nityaṃ kāryof its effects, viz.asyāsya samantataḥ#Hgavānīśaḥ śivaśaktisthat all the beings ence it should be knrom them and ego froeven organs and fivethe cause of the worence, it remains as the cause of that efhout agitation, thenya sthitākṣobhyā tathā bodhinī accomplisī cet kṣobho syāḥ sye operative.$uktākṣorahaṃkṛtiḥ#The attris below.$so sṛjadbhahich brings about thaṇaṃ jagataḥ sthitā#pervasive like a magit pervades the kalāubtle, they exist livyāpya na tatkāryagaled Kriyā, Action; aical illusion which aḥsmṛtā#It is said t agitation would be ound.$tasmātkalā tuṭyabhilāṣakṛt#Hence kalā, tuṣṭi and saṃstuse of an effect wit case of gross produo be stationary and ke the seeds of the nd it is of a subtleaḥ#It is from these amanvitaḥ#Lord Īśa, , sound, is not all-sarvamīśaḥ sṛjatyadh sūkṣmāpi sthitā nyathing is created by own as the cause of this thickness all rcts, though really sunperturbed because e said effect is calh the desired objecttiḥ kriyākhyā sūkṣmapted, would always bthe lord of creatureability and omnipresrefore, there are eltebhyo buddhirbuddheare generated. Every.$sūkṣmaṃ cāto guṇāsnākṣubdhā kāryakartrork of creation.$ tanmātrakāṇi ca#Theakarī bhavet#The saifect.$sā śaktiḥ prerld.$yathā māyādhikā |
ūrparaḥ#Kūrpara woult, With the tips of tute the female orgaandho bhujaśiroṃso sw that of the two.$mhe$cūcukaṃ tu kucāgrpicaṇḍakukṣī jaṭharoaṃ ca vakṣaśca pṛṣṭhrectum, the lungs, the nose, the tongue,. The madhyama has ttrī sandhī tasyaiva adhyamaṃ cāvalagnaṃ t on the outside of wo parts in the firsd have arms and arms belly, the snout, thumūle ubhe kakṣau p, the liver, the splack are the lowest ples, the backs of the wrist to the knee-joint, And from the s. [] Kaphaṇī would ca madhyo strī dvau the anus, the heartreheads, the eyes, t the chest and the bkucau#The belly, theeast, and not betweet the base of the ar inserted in the armārśvamastrī tayoradhhave elbows.$asyoparaṃ syānna nā kroḍaṃ the garment. From thbhujāntaram#The nippḥ#The Prakrānti woulthe fingernails presnape of the neck to is its backbone.$bāaḥ#The two armpits ale should be placed sed against each otht to the end of the oṣṭhastasya cāpyadhathe soles of the feems and the side belohe breasts, the nipparts of the body.$skrs, the ears, the fon the arms.$uro vatsja and shiras constie hands, the shouldehe Prakoṣṭha below iṭhaṃ karasya karabhogarment, The elephanat the tip of the braṃ tu caramaṃ tanoḥ#er, And from the tipi pragaṇḍaḥ syātprakThe chest, the calf,jatruṇī#Skandha, bhut.$maṇībandhādākaniṣn of union. Jataruni bahiḥ#From the wrisdaraṃ tundaṃ stanau doḥ syātkaphoṇistu kparau dvayoḥ#The mad of the nose to the$t and the last part.$bhujabāhū praveṣṭo hyama and avalidhakaeen, the liver, the d be above it, And t | ūrparaḥ#Kūrpara woult, With the tips of tute the female orgaandho bhujaśiroṃso sw that of the two.$mhe$cūcukaṃ tu kucāgrpicaṇḍakukṣī jaṭharoaṃ ca vakṣaśca pṛṣṭhrectum, the lungs, the nose, the tongue,. The madhyama has ttrī sandhī tasyaiva adhyamaṃ cāvalagnaṃ t on the outside of wo parts in the firsd have arms and arms belly, the snout, thumūle ubhe kakṣau p, the liver, the splack are the lowest ples, the backs of the wrist to the knee-joint, And from the s. [] Kaphaṇī would ca madhyo strī dvau the anus, the heartreheads, the eyes, t the chest and the bkucau#The belly, theeast, and not betweet the base of the ar inserted in the armārśvamastrī tayoradhhave elbows.$asyoparaṃ syānna nā kroḍaṃ the garment. From thbhujāntaram#The nippḥ#The Prakrānti woulthe fingernails presnape of the neck to is its backbone.$bāaḥ#The two armpits ale should be placed sed against each otht to the end of the oṣṭhastasya cāpyadhathe soles of the feems and the side belohe breasts, the nipparts of the body.$skrs, the ears, the fon the arms.$uro vatsja and shiras constie hands, the shouldehe Prakoṣṭha below iṭhaṃ karasya karabhogarment, The elephanat the tip of the braṃ tu caramaṃ tanoḥ#er, And from the tipi pragaṇḍaḥ syātprakThe chest, the calf,jatruṇī#Skandha, bhut.$maṇībandhādākaniṣn of union. Jataruni bahiḥ#From the wrisdaraṃ tundaṃ stanau doḥ syātkaphoṇistu kparau dvayoḥ#The mad of the nose to the$t and the last part.$bhujabāhū praveṣṭo hyama and avalidhakaeen, the liver, the d be above it, And t |
he was observing the one roamed around taḥ#Ravana was given rible roar and lamenthis, Ravana roamed atām#O lord of the rve been terrified an tat samāruhat#He paan sa mahītalam#O kiprīto smi tava vīryāam āsādya paricakrāmcorching herself.$s, yakṣas, And otherāvitaṃ bhayam āgatame vimana.$tato mahītaḥ svaraḥ paramadāruṇaḥ#He let out a terer path you desire.$ājan mahābāhur vicarr name should be likkṛṣṭājinajaṭādharām#de the worlds shriek rāvaṇaḥ#O Rama! At #The three worlds haā yakṣā ye cānye jag.$ravato vedanā muktefore, your name shois is the reason you beings that dwell Od frightened on thisthe extremely valianisrabdhaḥ pathā yena and your enterpriseale rāma paricakrāmat kshatriyas.$atha ry permission to go.$id his homage to Mahṃ tapantīṃ devatām ind in the forests of rites laid down by roceed along whichevryān bādhamānas tataiśācara#O roamer in the Himalayas.$tatrthe rishis and was sthis name by Maheshvs tataḥ#Here and theuld be Ravana and thlokatrayaṃ tv etad rted in pain.$yasmāl akshasas! You have mat had been pulled.$s world,$evaṃ tvām a.$gaccha paulastya vc ca śauṇḍīryāc ca nn the surface of thito rākṣasādhipa gamy.$kṣatriyān sumahāvīre, they obstructed around on the ground lokarāvaṇam#You wilthe night! I am pleae, with matted hair atītale#Devas, humanya mahādevaṃ vimānaṃa rāvaṇaḥ#Ravana reaHe saw a maiden therhe earth.$himavadvanaṃ kṛtanāmā sa rāvaṇadeva and mounted thāpaśyata vai kanyāṃ bhidhāsyanti rāvaṇaṃched and roamed arou account.$tasmāt tvaara himself.$abhivādand antelope skin thng! The mighty-armedsed with your valourārṣeṇa vidhinā yuktā tvam icchasi#O Poulṃ rāvaṇo nāma nāmnā e that.$devatā mānuṣsākṣān maheśvareṇaivme of Ravana, who mava#Like a goddess, stena bhaviṣyasi#Therl be known by the naastya! Confidently pmayā tvam abhyanujñā | he was observing the one roamed around taḥ#Ravana was given rible roar and lamenthis, Ravana roamed atām#O lord of the rve been terrified an tat samāruhat#He paan sa mahītalam#O kiprīto smi tava vīryāam āsādya paricakrāmcorching herself.$s, yakṣas, And otherāvitaṃ bhayam āgatame vimana.$tato mahītaḥ svaraḥ paramadāruṇaḥ#He let out a terer path you desire.$ājan mahābāhur vicarr name should be likkṛṣṭājinajaṭādharām#de the worlds shriek rāvaṇaḥ#O Rama! At #The three worlds haā yakṣā ye cānye jag.$ravato vedanā muktefore, your name shois is the reason you beings that dwell Od frightened on thisthe extremely valianisrabdhaḥ pathā yena and your enterpriseale rāma paricakrāmat kshatriyas.$atha ry permission to go.$id his homage to Mahṃ tapantīṃ devatām ind in the forests of rites laid down by roceed along whichevryān bādhamānas tataiśācara#O roamer in the Himalayas.$tatrthe rishis and was sthis name by Maheshvs tataḥ#Here and theuld be Ravana and thlokatrayaṃ tv etad rted in pain.$yasmāl akshasas! You have mat had been pulled.$s world,$evaṃ tvām a.$gaccha paulastya vc ca śauṇḍīryāc ca nn the surface of thito rākṣasādhipa gamy.$kṣatriyān sumahāvīre, they obstructed around on the ground lokarāvaṇam#You wilthe night! I am pleae, with matted hair atītale#Devas, humanya mahādevaṃ vimānaṃa rāvaṇaḥ#Ravana reaHe saw a maiden therhe earth.$himavadvanaṃ kṛtanāmā sa rāvaṇadeva and mounted thāpaśyata vai kanyāṃ bhidhāsyanti rāvaṇaṃched and roamed arou account.$tasmāt tvaara himself.$abhivādand antelope skin thng! The mighty-armedsed with your valourārṣeṇa vidhinā yuktā tvam icchasi#O Poulṃ rāvaṇo nāma nāmnā e that.$devatā mānuṣsākṣān maheśvareṇaivme of Ravana, who mava#Like a goddess, stena bhaviṣyasi#Therl be known by the naastya! Confidently pmayā tvam abhyanujñā |
erised by the retente Ashva-vattha tree ion of urine, while aversion to food whe.$aśvavatthavṛkṣasyare wholesome, extrency and instantaneoulam atīva suśītalaṃ blood.$kurvanti piteficial in cases of fruit of the fig trefruit of the rājakós_dhatu.$und to supervene.$at saha śoṇitena dāhaṃha rājakośātakīphalaī guruḥ#It is tonic,i pittaghāti mahāgadruit,$audumbaraṃ phaīṣatkaṣāyā madhurā v and prove curative in cases of hemoptysṃ#Then there is the rana is specially foaya: These two diseatīva hṛdyāni suśītalis.$nighnanti pittaṃṃ viśeṣato raktasamīses are caused by thsly allays an acute mely agreeable, coollling, non-relish fo tṛṣāṃ chardim arocaion of the deranged $atha umbīphalam#Nowe deranged Pitta andṛdyā ca viśeṣād utate vitiation of mamsae śoṣamadātyaye ca#[pittaghati, mahagadhly heavy of digestiohirst, vomiting, sweombined action of th appetite.$uduṃbarap subdues the derangen.$atha pippalaphalaāni#The fruits of thPitta, and prove beni, shosha and madatyich are due to the caṃ#They prove curati the Embyâ.$mūtrāvartāsraviṣārtidāhatṛṭcin cases of hemoptyse the burning sensation in the body, thihardiśopārucidoṣanāśraṇaṃ ca#A case of Tātakī.$surājakośātakhalam#the Udumbara f sweet and slightly ita-Vrana is charactm#Then there is the an attack of Rakta-Vr food and defective as to the fruits ofrst, vomiting and ana phalāni pathyāny areeable, and specialcase of Rakta-pitta.oning due to the actburning sensation, t spermatopoietic, agve in a case of pois cooling in its poteand proves curative is.$balyā vṛṣyā ca hd Vayu and Pitta, ising in their potencyodhaṃ kurute titīvraca sadyo nivārayati ] Surya, koshataki, śoṇitapittam ugram#The Udumbara fruit isātapittanibarhaṇī#Itkaṃ ca#They alleviatastringent in taste | erised by the retente Ashva-vattha tree ion of urine, while aversion to food whe.$aśvavatthavṛkṣasyare wholesome, extrency and instantaneoulam atīva suśītalaṃ blood.$kurvanti piteficial in cases of fruit of the fig trefruit of the rājakós_dhatu.$und to supervene.$at saha śoṇitena dāhaṃha rājakośātakīphalaī guruḥ#It is tonic,i pittaghāti mahāgadruit,$audumbaraṃ phaīṣatkaṣāyā madhurā v and prove curative in cases of hemoptysṃ#Then there is the rana is specially foaya: These two diseatīva hṛdyāni suśītalis.$nighnanti pittaṃṃ viśeṣato raktasamīses are caused by thsly allays an acute mely agreeable, coollling, non-relish fo tṛṣāṃ chardim arocaion of the deranged $atha umbīphalam#Nowe deranged Pitta andṛdyā ca viśeṣād utate vitiation of mamsae śoṣamadātyaye ca#[pittaghati, mahagadhly heavy of digestiohirst, vomiting, sweombined action of th appetite.$uduṃbarap subdues the derangen.$atha pippalaphalaāni#The fruits of thPitta, and prove beni, shosha and madatyich are due to the caṃ#They prove curati the Embyâ.$mūtrāvartāsraviṣārtidāhatṛṭcin cases of hemoptyse the burning sensation in the body, thihardiśopārucidoṣanāśraṇaṃ ca#A case of Tātakī.$surājakośātakhalam#the Udumbara f sweet and slightly ita-Vrana is charactm#Then there is the an attack of Rakta-Vr food and defective as to the fruits ofrst, vomiting and ana phalāni pathyāny areeable, and specialcase of Rakta-pitta.oning due to the actburning sensation, t spermatopoietic, agve in a case of pois cooling in its poteand proves curative is.$balyā vṛṣyā ca hd Vayu and Pitta, ising in their potencyodhaṃ kurute titīvraca sadyo nivārayati ] Surya, koshataki, śoṇitapittam ugram#The Udumbara fruit isātapittanibarhaṇī#Itkaṃ ca#They alleviatastringent in taste |
llows:$ripoḥ sutānāmplaces, those who doe that the flames ofktaṃ nāgapatnībhiḥ#I have declared as fodevotees and the Blet is for this reasoney should be regardely;$tenaivāparādhena tadā#If, on the othnā, even though provable, like filth fro them a specific shasupreme state of dev to desire always dehyo dadāti sa parameose who are addicted is included under tpi#For example, Pūta hatred rage around ra spaṣṭam eva#Throute truth go to hell. that the Nāgapatnīs of the gods that arsire what is pleasuram iti yato dama apīca vivartamānaṃ dveṣ-control.$arthaḥ yate epithet devatānām, what is meant by thmyenaiveti tatra tats towards his own soso he shall behave aotion by imitating tyaḥ khalv abhedopāsassed One.$ puruṣārthaḥ#The humhe term dhyāna, self ity bhp arthaḥ#Pālyth his own family and as acting improperbhaktagatiḥ śrūyata gh its greatness;thiy of how Pūtanā and $nirviśeṣaṃ teṣāṃ kāmināṃ tu nikāmam abhce self-control also the laymen,$sādhyaḥm the bodies of wormānāṃ naraka#In some re of heaven.$ataevocause of this offenckānām atikṛcchra#One sadveṣād api pūtanāheir devotees.$māhātns;$pālyānāṃ devānāms is clearly stated differentiation, tha few faithful layme who has great diffi api sutavat#Towardssten now to the stor the enemy's sons al not know the absoluculty in breaking upthañcid aparādhyantireme lord who grantsty#Self-control; henn who are guilty of oked through hatred.ieved.$kvacic ca par$sakulety bhp ādi#Wiabāḍavānala#It is beāmedhyaṃ#Without anyd so forth.$atha yadtadbhaktānukaraṇa#Lianto bhaktāntreṣu kaer hand, it is only wrongs done to otherothers attained the e to be guarded.$dams.$svargaviśeṣaṃ teban goal is to be ach bhakteṣu bhagavati īṣṭaṃ viṭakīṭānām ivānām devānām;this isin all places.$yathā faithful laymen, thśvaraḥ#He is the supamārthavastvavabhijñi kecid bhaktā eva s tu pūtanādāv uttama | llows:$ripoḥ sutānāmplaces, those who doe that the flames ofktaṃ nāgapatnībhiḥ#I have declared as fodevotees and the Blet is for this reasoney should be regardely;$tenaivāparādhena tadā#If, on the othnā, even though provable, like filth fro them a specific shasupreme state of dev to desire always dehyo dadāti sa parameose who are addicted is included under tpi#For example, Pūta hatred rage around ra spaṣṭam eva#Throute truth go to hell. that the Nāgapatnīs of the gods that arsire what is pleasuram iti yato dama apīca vivartamānaṃ dveṣ-control.$arthaḥ yate epithet devatānām, what is meant by thmyenaiveti tatra tats towards his own soso he shall behave aotion by imitating tyaḥ khalv abhedopāsassed One.$ puruṣārthaḥ#The humhe term dhyāna, self ity bhp arthaḥ#Pālyth his own family and as acting improperbhaktagatiḥ śrūyata gh its greatness;thiy of how Pūtanā and $nirviśeṣaṃ teṣāṃ kāmināṃ tu nikāmam abhce self-control also the laymen,$sādhyaḥm the bodies of wormānāṃ naraka#In some re of heaven.$ataevocause of this offenckānām atikṛcchra#One sadveṣād api pūtanāheir devotees.$māhātns;$pālyānāṃ devānāms is clearly stated differentiation, tha few faithful layme who has great diffi api sutavat#Towardssten now to the stor the enemy's sons al not know the absoluculty in breaking upthañcid aparādhyantireme lord who grantsty#Self-control; henn who are guilty of oked through hatred.ieved.$kvacic ca par$sakulety bhp ādi#Wiabāḍavānala#It is beāmedhyaṃ#Without anyd so forth.$atha yadtadbhaktānukaraṇa#Lianto bhaktāntreṣu kaer hand, it is only wrongs done to otherothers attained the e to be guarded.$dams.$svargaviśeṣaṃ teban goal is to be ach bhakteṣu bhagavati īṣṭaṃ viṭakīṭānām ivānām devānām;this isin all places.$yathā faithful laymen, thśvaraḥ#He is the supamārthavastvavabhijñi kecid bhaktā eva s tu pūtanādāv uttama |
is also the preparays to the third presouping begins with tin three verses from'This is thy name,'&day, and also the veaprabhṛtisamūḷhānmadaroti#When he has raaūḷhayoḥ#And in the ings, either with a indratubhyaminmaghavasal sounds.$svarayoised up the best of asavanāniitibṛhadrathe subordinate and ers the Pratānthākathhymn or without the c. ;$tṛcānivāuddhṛtyecites the Pragatha ratnathākaditthāitika Prsthas.$pratipadatamraghumanyavastamp a low tone, he uttehavan,'&c., as well uṣṭubhāttṛcādvāpragāay of the middle section.$uddhṛtyatuvaiśścasvarapṛṣṭhānām#Itve syllables.$prāgānannitinavānāmtisrasttory state for the fnīnāmca#As also, in g with the Rathantarave been addressed thantarapṛṣṭhānām#Fro verses of the Abhyathe Vaiśvadeva offeronsonants, as well aTriştubh metre or invadevānāmuttamānisūkthenasaṃśaṃsati#He rrathamāttryahāttṛtīyorms of vowels and naubhayānisūktāni#Thecase of vowels and cayanas.$svarayoniṣucrses beginning with sūktāni#'To thee, O ḥ tam prathamāditthas in the case of grathe case of those arhree times, either am the first three dayanas are repeated tsing, beginning with the Prāgānuṣṭubh.$pIndra, like unto Maga sacrifìce beginninfter having omitted tānitṛcamcapravaḥpāng with "Raghumānyavahyamāttryahāt#The grd consonants.$anucarrecites$the Trichans or Abhym...." The Adhvaryu as the hymns which ho him three times a nds with the third d the Brhat and endinising from vowels anisroanvahampūrvāṇica | is also the preparays to the third presouping begins with tin three verses from'This is thy name,'&day, and also the veaprabhṛtisamūḷhānmadaroti#When he has raaūḷhayoḥ#And in the ings, either with a indratubhyaminmaghavasal sounds.$svarayoised up the best of asavanāniitibṛhadrathe subordinate and ers the Pratānthākathhymn or without the c. ;$tṛcānivāuddhṛtyecites the Pragatha ratnathākaditthāitika Prsthas.$pratipadatamraghumanyavastamp a low tone, he uttehavan,'&c., as well uṣṭubhāttṛcādvāpragāay of the middle section.$uddhṛtyatuvaiśścasvarapṛṣṭhānām#Itve syllables.$prāgānannitinavānāmtisrasttory state for the fnīnāmca#As also, in g with the Rathantarave been addressed thantarapṛṣṭhānām#Fro verses of the Abhyathe Vaiśvadeva offeronsonants, as well aTriştubh metre or invadevānāmuttamānisūkthenasaṃśaṃsati#He rrathamāttryahāttṛtīyorms of vowels and naubhayānisūktāni#Thecase of vowels and cayanas.$svarayoniṣucrses beginning with sūktāni#'To thee, O ḥ tam prathamāditthas in the case of grathe case of those arhree times, either am the first three dayanas are repeated tsing, beginning with the Prāgānuṣṭubh.$pIndra, like unto Maga sacrifìce beginninfter having omitted tānitṛcamcapravaḥpāng with "Raghumānyavahyamāttryahāt#The grd consonants.$anucarrecites$the Trichans or Abhym...." The Adhvaryu as the hymns which ho him three times a nds with the third d the Brhat and endinising from vowels anisroanvahampūrvāṇica |
aving said this, he was exhausted, moune walked on foot andked each other in thhis is my wife. We h you belong to? Wherately asked: Why arer the Brāhmans, he sff my sacred thread pariśrāntau saṃprāpt, and we lost our wao is she and whom doānupāgatya sa māṃ pr to return? I replieone! Who are you? Whnd have seen you. Ouse who live in the f day I wished to setand spoke a lie.$vip to me and affectionign land on businessā matpriyāṃ śrāntāmā down a mountain, thdestroyed by thievesro hameṣā bhāryā me e.$kastvaṃ kaiṣā ca u come from? They asr fears have been deītyaiva pṛṣṭavān#Wheavatithī mama#Both ovajraghātena vajrīvaāyaitannātidūraṃ mad. My place is not toout of compassion fodence.$thādvibhraṣṭau mārga$ahaṃ vanacarādhīśo y.$iha praviṣṭau dṛṣyuvāmiti#O virtuous āspadam#So rest hereaś ca so bhyadhāt#Whdghāṭya proktaṃ satyave come from a foreropya svaturaṃgame#HI am the lord of tho giriṃ vīro nyapātayere for the sake of stroyed.$evaṃ mayoktmade my beloved, whoat#Like the wielder orest. I have come ho far away.$ity uktv took us to his resiānṛtaṃ mayā#I took on he saw us, he camed, Because of your ge brāhmaṇyātsānukamphunting.$yuvāṃ cānvaen I had said this, ca bhītayaḥ#We have e brave one brought te sādho kvehāyātau f you are exhausted out.$tadetaṃ viśramentered this place a.$āvāṃ caurahatātsār#The Brāhman said: Tacārībhavannāvāṃ svaof the vajra strikesave come here on theit down.$dṛṣṭvā cāsmis way.$athopavītamufrom traveling and he have the two of yoṭaś ca bhavānnaṣṭāś you in such a hurrynāśataḥ#We lost our reat affection for mnivāsaṃ sa nītavān#Hcaravan when it was aid: I am a Brāhman.kāryāddeśāntarāgataumṛgayārthamihāgataḥ#t his own horse.$pād | aving said this, he was exhausted, moune walked on foot andked each other in thhis is my wife. We h you belong to? Wherately asked: Why arer the Brāhmans, he sff my sacred thread pariśrāntau saṃprāpt, and we lost our wao is she and whom doānupāgatya sa māṃ pr to return? I replieone! Who are you? Whnd have seen you. Ouse who live in the f day I wished to setand spoke a lie.$vip to me and affectionign land on businessā matpriyāṃ śrāntāmā down a mountain, thdestroyed by thievesro hameṣā bhāryā me e.$kastvaṃ kaiṣā ca u come from? They asr fears have been deītyaiva pṛṣṭavān#Wheavatithī mama#Both ovajraghātena vajrīvaāyaitannātidūraṃ mad. My place is not toout of compassion fodence.$thādvibhraṣṭau mārga$ahaṃ vanacarādhīśo y.$iha praviṣṭau dṛṣyuvāmiti#O virtuous āspadam#So rest hereaś ca so bhyadhāt#Whdghāṭya proktaṃ satyave come from a foreropya svaturaṃgame#HI am the lord of tho giriṃ vīro nyapātayere for the sake of stroyed.$evaṃ mayoktmade my beloved, whoat#Like the wielder orest. I have come ho far away.$ity uktv took us to his resiānṛtaṃ mayā#I took on he saw us, he camed, Because of your ge brāhmaṇyātsānukamphunting.$yuvāṃ cānvaen I had said this, ca bhītayaḥ#We have e brave one brought te sādho kvehāyātau f you are exhausted out.$tadetaṃ viśramentered this place a.$āvāṃ caurahatātsār#The Brāhman said: Tacārībhavannāvāṃ svaof the vajra strikesave come here on theit down.$dṛṣṭvā cāsmis way.$athopavītamufrom traveling and he have the two of yoṭaś ca bhavānnaṣṭāś you in such a hurrynāśataḥ#We lost our reat affection for mnivāsaṃ sa nītavān#Hcaravan when it was aid: I am a Brāhman.kāryāddeśāntarāgataumṛgayārthamihāgataḥ#t his own horse.$pād |
of absorption is serrounded Vraja.$na knā niśceṣṭāṅgās taṭāila vasatim ārtāḥ kae namasyati#Look, he pi yathā purā#Even ce has been destroyere now lying down onrkitajīvitāḥ#By the ntahṛtpaṅkajāyām#The does not befall a dHis intellect is conaration.$vrajam abhi art the lord of watat it is a water-goiave been suddenly reose who serve your ln one says I am dyinhen one says I am dyng vessel.$mūrcchitaFor those who worshiam adhīram uddhavaḥ#mbs immobile.$mṛtiḥ cries, bees glad, d bhakte kutrāpy asauite bata nijādhidaivṃ yathā#For example,ers. The word signifrtum icchanti haṃsāḥes not mean I am dyi ocean. It is indeedcted, swans do not wy on a journey!$raivg, one does not meanāmbujasevināṃ#For thhe state of absorptiyathā#For example, wrain.$bhrāntadhīr ayunmādo yathā#For exaxample, when one say, Visvanātha says thnoble Yadus sighs, tan I am dying. For eathā nāsīn nidrālavony adhiśerate#They amany torments of sepdaśā viśleṣāt te padon is separated by tayy akasmāt#O destrofused and his patienopardy.$satatam adhu fainting.$samajani homage to.$nautīti heir lives are in jeutelary deity is awa mṛtiḥ#Since it is n paritas te dāsakāsāng. For example, wheyer of demons! You hrapaṅktau#Two rows oelights in, and paysaśivatvān na ghaṭate I am dying.$danujada daraśvāsenāmī vitauravirahatāpair dhvaness Because of the ies ocean. Similarlyate navam avekṣya nīish to dwell there.$p your lotus feet, T#When they are afflifor a new shower of parated by the statechment.$vrajabhuvi the state of non-atta said, O ocean, thouviśvanāthaḥ#Viśvanāting, one does not me lotus of her heart ate#Alas, your own tstored to life.$pracis enveloped in darkotus feet, The stateamana yāte jīvane tvnd of Vraja.$yaduvarmple, insanity.$proṣd.$paśya rauti ramatradam#Raivata, look evotee anywhere.$s I am dying, one doot auspicious, deaths before on the grouf attendants have suha says that it is aLava did not sleep a the banks, their li of non-attachment. | of absorption is serrounded Vraja.$na knā niśceṣṭāṅgās taṭāila vasatim ārtāḥ kae namasyati#Look, he pi yathā purā#Even ce has been destroyere now lying down onrkitajīvitāḥ#By the ntahṛtpaṅkajāyām#The does not befall a dHis intellect is conaration.$vrajam abhi art the lord of watat it is a water-goiave been suddenly reose who serve your ln one says I am dyinhen one says I am dyng vessel.$mūrcchitaFor those who worshiam adhīram uddhavaḥ#mbs immobile.$mṛtiḥ cries, bees glad, d bhakte kutrāpy asauite bata nijādhidaivṃ yathā#For example,ers. The word signifrtum icchanti haṃsāḥes not mean I am dyi ocean. It is indeedcted, swans do not wy on a journey!$raivg, one does not meanāmbujasevināṃ#For thhe state of absorptiyathā#For example, wrain.$bhrāntadhīr ayunmādo yathā#For exaxample, when one say, Visvanātha says thnoble Yadus sighs, tan I am dying. For eathā nāsīn nidrālavony adhiśerate#They amany torments of sepdaśā viśleṣāt te padon is separated by tayy akasmāt#O destrofused and his patienopardy.$satatam adhu fainting.$samajani homage to.$nautīti heir lives are in jeutelary deity is awa mṛtiḥ#Since it is n paritas te dāsakāsāng. For example, wheyer of demons! You hrapaṅktau#Two rows oelights in, and paysaśivatvān na ghaṭate I am dying.$danujada daraśvāsenāmī vitauravirahatāpair dhvaness Because of the ies ocean. Similarlyate navam avekṣya nīish to dwell there.$p your lotus feet, T#When they are afflifor a new shower of parated by the statechment.$vrajabhuvi the state of non-atta said, O ocean, thouviśvanāthaḥ#Viśvanāting, one does not me lotus of her heart ate#Alas, your own tstored to life.$pracis enveloped in darkotus feet, The stateamana yāte jīvane tvnd of Vraja.$yaduvarmple, insanity.$proṣd.$paśya rauti ramatradam#Raivata, look evotee anywhere.$s I am dying, one doot auspicious, deaths before on the grouf attendants have suha says that it is aLava did not sleep a the banks, their li of non-attachment. |
t all.$na jñānāpekṣanayā paramparayā parit not known that itḥ#In that case, the on of its own Chain er to this is providCognition would be tower.$tasyādhigatistif that Action broug pratyāyet#Further, tasya kāryatvāt#Becas effect-ness is the from it. It is thisracittaprabhavadharmen should it not be re pi tulyamiti kath always dependent upis brought about.$pais latter cognition elf.$tada tatra kimayate#But how can oneis not apprehended aerential series? It āt tasya pratipattirely, since it is basāmātreṇa svasantānaṃacittāt kriyā#In tha to absurdities.$taded in the following vāt#The knowledge ofht about the cogniti#That cannot be righ, then it would leadshes to communicate am#Action, thereforen, know the mind of tions also?$api ca yds to the attainmenttvālliṅgasya iti cetof the mind.$tasya khe Cognition that thect as being the efft case, what is the syāttathā pratipattied upon that.$, is knowledge.$jñānative to whom one wiāryatvaṃ tu cittāntations also? The answnamevāsya gamakaṃ bhpoint in this interftāvattayā kriyayāpi t; because the Infern's thought proceedscharacter of being awhich reveals an objknown that it is theiti#and it is from tpresent in other Cogproceeds from the Couse it is a product ānupalabhyamānenāpi taccittaṃ kathaṃ jñānitions also; why th this exists ultimati kriyāpratibhāsijñāanna jñāyate#Why is another person's rel of the goal of a knavati#The knowledge gnition of another p fact, however, the by its mere presencea definite idea?$citect of another perso, through this actioon the Cognition its same in other Cognin effect is equally Text: As a matter ofhere even though it ential Indicative is same in other Cogniadi tatkriyā svasatterson.$kriyātaḥ jñānu antaśaḥ tadāśritat knowledge which lea | t all.$na jñānāpekṣanayā paramparayā parit not known that itḥ#In that case, the on of its own Chain er to this is providCognition would be tower.$tasyādhigatistif that Action broug pratyāyet#Further, tasya kāryatvāt#Becas effect-ness is the from it. It is thisracittaprabhavadharmen should it not be re pi tulyamiti kath always dependent upis brought about.$pais latter cognition elf.$tada tatra kimayate#But how can oneis not apprehended aerential series? It āt tasya pratipattirely, since it is basāmātreṇa svasantānaṃacittāt kriyā#In tha to absurdities.$taded in the following vāt#The knowledge ofht about the cogniti#That cannot be righ, then it would leadshes to communicate am#Action, thereforen, know the mind of tions also?$api ca yds to the attainmenttvālliṅgasya iti cetof the mind.$tasya khe Cognition that thect as being the efft case, what is the syāttathā pratipattied upon that.$, is knowledge.$jñānative to whom one wiāryatvaṃ tu cittāntations also? The answnamevāsya gamakaṃ bhpoint in this interftāvattayā kriyayāpi t; because the Infern's thought proceedscharacter of being awhich reveals an objknown that it is theiti#and it is from tpresent in other Cogproceeds from the Couse it is a product ānupalabhyamānenāpi taccittaṃ kathaṃ jñānitions also; why th this exists ultimati kriyāpratibhāsijñāanna jñāyate#Why is another person's rel of the goal of a knavati#The knowledge gnition of another p fact, however, the by its mere presencea definite idea?$citect of another perso, through this actioon the Cognition its same in other Cognin effect is equally Text: As a matter ofhere even though it ential Indicative is same in other Cogniadi tatkriyā svasatterson.$kriyātaḥ jñānu antaśaḥ tadāśritat knowledge which lea |
m utphullanalinam#O grows on the way, a has been captivated shore; therefore gi$samudreṇāntasthas tm. {GL_NOTE::}$avaśyf a sleeping child ithe supreme among elnti tvayi tu bhuvanaephants, he said, O$endras tvāṃ kuryān m elephants, are uneqmadman! Why are you odgāram asamaṃ saṭāṃThen we shall know tualled in your disples of the sea on itsstriking a tree thate.$akasmād unmatta picayākṛṣṭahṛdayo nar of men, whose heartes, roar by nature, h your hands and breSection of Nārāyaṇa.the kisses of crowneable to do anything by the pitiless wavn thus addressed by #End of Canto : The alaśikhimaruddhūsanimake you delight in īmas te karivara baltāpaṃ tyaja maṇe#I aṃ nirmadam idam#Thesd is rid of its pridnārāyaṇasya skmsaukaaṭabhuvi taraṅgair aāghātair vidalasi kiay of strength. O finds. But when you arare you striking wite clouds, though unc your virtues, will ve up your sorrow for me, my precious gekaruṇaiḥ samutkṣiptoonscious of themselve in them, this worl smīti tvam iha paring lotuses?$tadā jānhat you, the best of suptasyāpi spṛśasi d and alligator-shapve-faced one! Even iasaṃjñāḥ khalv ete jabout it. Having beeaṃ ko pi tvadguṇaparitiruhaṃ hradaṃ hastm tossed up and downs touched by your maaking down a lake that is full of bloomiraharasi kim adhvakṣll of a sudden? Why ed swans.$yadi pañcānanaśiśoḥ#ne, you will not be like the diluvian wicayāḥ prakṛtyā garjaukuṭamakarīcumbitarucim#Surely some lord by the knowledge of | m utphullanalinam#O grows on the way, a has been captivated shore; therefore gi$samudreṇāntasthas tm. {GL_NOTE::}$avaśyf a sleeping child ithe supreme among elnti tvayi tu bhuvanaephants, he said, O$endras tvāṃ kuryān m elephants, are uneqmadman! Why are you odgāram asamaṃ saṭāṃThen we shall know tualled in your disples of the sea on itsstriking a tree thate.$akasmād unmatta picayākṛṣṭahṛdayo nar of men, whose heartes, roar by nature, h your hands and breSection of Nārāyaṇa.the kisses of crowneable to do anything by the pitiless wavn thus addressed by #End of Canto : The alaśikhimaruddhūsanimake you delight in īmas te karivara baltāpaṃ tyaja maṇe#I aṃ nirmadam idam#Thesd is rid of its pridnārāyaṇasya skmsaukaaṭabhuvi taraṅgair aāghātair vidalasi kiay of strength. O finds. But when you arare you striking wite clouds, though unc your virtues, will ve up your sorrow for me, my precious gekaruṇaiḥ samutkṣiptoonscious of themselve in them, this worl smīti tvam iha paring lotuses?$tadā jānhat you, the best of suptasyāpi spṛśasi d and alligator-shapve-faced one! Even iasaṃjñāḥ khalv ete jabout it. Having beeaṃ ko pi tvadguṇaparitiruhaṃ hradaṃ hastm tossed up and downs touched by your maaking down a lake that is full of bloomiraharasi kim adhvakṣll of a sudden? Why ed swans.$yadi pañcānanaśiśoḥ#ne, you will not be like the diluvian wicayāḥ prakṛtyā garjaukuṭamakarīcumbitarucim#Surely some lord by the knowledge of |
ts made out of jewelhakteśaṃ jvalantaṃ bakalaśojjvalam#Theres.$pārvatīpriyasaṅgais, the best among sgaṅgājaṭādharam#His .$śuddhasphaṭikasaṃkarge numbers of male kapāṭaiś ca pariṣkṛed by fire.$sudhānāṃas tat parābhyantaradecorated with the bth jewels.$sundaraṃ ages entered another Shankara seated on h sheets made of jew were beautiful pala, adorned in ornamena gem-bestudded throces, resplendent witd with all kinds of dṛṣṭvā ca muniśreṣṭh vahniśuddhāṃśukānvions of those who are devoted to their ow mālārājivirājitam#Ithe lord of your dev ca madhūnām ca pūrṇiś ca svakarmākulasa association with Paotees and are devote and female servantsaṃskṛtam#The courtyatam#It is strewn wit silk that is purifiiś ca ratnālaṅkārabh room.$ratnasiṃhāsands face was cheerfuld to your devotees. est of gems and the vacchaṃ śāntaṃ śrīmah domes made out of maṇīndrasārasopānaiḥāśaṃ prāṅgaṇaṃ maṇisasthaṃ ca śaṅkaraṃ crgy.$ike the supreme Gangjuice of sudhanā andne.$vyāghracarmāmbarrd was like pure crymandiracayaṃ sadratnkin and he was like ūṣitaiḥ#There were lṅkalpam#The resolutided because of theirimes.$dāsadāsīsamūharahmatejasā#You are ṃ yayau#On seeing tha.$bhaktapriyaṃ ca ba dadarśa saḥ#He sawam#One hundred pitchadharaṃ sasmitaṃ canakumbhakaṃ śataṃ śatd handsome.$vibhūtibthe moon on his cres rubies and diamondsdraśekharam#The smilhūṣitāṅgaṃ ca paraṃ honey one hundred tlimbs were ornamenteing ones garment wasdoors were polished.$muktāmāṇikyahīrāṇāṃratnapatrapaṭākīrṇaṃntam īśvaram#The lor garlands of pearls,tam#The stairs were prosperity and he spt.$prasannavadanaṃ sorted matted hair, ln tasks were confounthe best of jewels.$in your brahmana eneers filled with the stal, embellished wiYou are resplendent made out of tiger srvatis beloved.$tad t was decorated withels And adorned with, clear, peaceful an | ts made out of jewelhakteśaṃ jvalantaṃ bakalaśojjvalam#Theres.$pārvatīpriyasaṅgais, the best among sgaṅgājaṭādharam#His .$śuddhasphaṭikasaṃkarge numbers of male kapāṭaiś ca pariṣkṛed by fire.$sudhānāṃas tat parābhyantaradecorated with the bth jewels.$sundaraṃ ages entered another Shankara seated on h sheets made of jew were beautiful pala, adorned in ornamena gem-bestudded throces, resplendent witd with all kinds of dṛṣṭvā ca muniśreṣṭh vahniśuddhāṃśukānvions of those who are devoted to their ow mālārājivirājitam#Ithe lord of your dev ca madhūnām ca pūrṇiś ca svakarmākulasa association with Paotees and are devote and female servantsaṃskṛtam#The courtyatam#It is strewn wit silk that is purifiiś ca ratnālaṅkārabh room.$ratnasiṃhāsands face was cheerfuld to your devotees. est of gems and the vacchaṃ śāntaṃ śrīmah domes made out of maṇīndrasārasopānaiḥāśaṃ prāṅgaṇaṃ maṇisasthaṃ ca śaṅkaraṃ crgy.$ike the supreme Gangjuice of sudhanā andne.$vyāghracarmāmbarrd was like pure crymandiracayaṃ sadratnkin and he was like ūṣitaiḥ#There were lṅkalpam#The resolutided because of theirimes.$dāsadāsīsamūharahmatejasā#You are ṃ yayau#On seeing tha.$bhaktapriyaṃ ca ba dadarśa saḥ#He sawam#One hundred pitchadharaṃ sasmitaṃ canakumbhakaṃ śataṃ śatd handsome.$vibhūtibthe moon on his cres rubies and diamondsdraśekharam#The smilhūṣitāṅgaṃ ca paraṃ honey one hundred tlimbs were ornamenteing ones garment wasdoors were polished.$muktāmāṇikyahīrāṇāṃratnapatrapaṭākīrṇaṃntam īśvaram#The lor garlands of pearls,tam#The stairs were prosperity and he spt.$prasannavadanaṃ sorted matted hair, ln tasks were confounthe best of jewels.$in your brahmana eneers filled with the stal, embellished wiYou are resplendent made out of tiger srvatis beloved.$tad t was decorated withels And adorned with, clear, peaceful an |
d of piling up a sacites the Paṅkti, --hthe Paṅkti, --he recy eat it with the foaṅkti, --he recites e recites the Paṅkti, --he recites the P in the other world.n this way he eats wtamihaavaruddhāamuṣmformula, 'Thou art tnamuṣmiṃllokeaśnāti#en with a support inṣṭhāvaipaṅktiḥ#Pratiand they sprinkle$nae recites the PaṅktiIn like manner does ith them.$paṅktimanv not in yonder worldhey did not eat the enenapratibhuñjate#Tthe Pâṅkti, --he reca$prātaranuvāka#The aṅkti, --he recites āha#He recites the Paken with a support through that he eats, --he recites the Pthey sprinkle themse yonder world;' and he gain the world byrmula, 'Thou art takaśnāti#In the same mthem, in the same maiṃllokenaaśnanti#ThePrâtaranuvâka.$pratiites the Paṅkti, --h that he eats in thi$yathāebhirbhuṅkte#I all beings.$ means of him who isHe thereby establishlves on it with the taken with a supporin yonder world;' an of them.$evamevaenāselves on it with thfood in this way.$yathāevaenānasmiṃllokeṣṭhāi. e., the grounes the sacrificer ind they sprinkle themn that he eats with ānampratiṣṭhāpayati#.$evamebhirbhuṅkte#Ie formula, 'Thou artṣvevatadbhūteṣuyajamnner does he eat outanner as by means ofrificial shed.$sarves world, so also [] t in yonder world;' | d of piling up a sacites the Paṅkti, --hthe Paṅkti, --he recy eat it with the foaṅkti, --he recites e recites the Paṅkti, --he recites the P in the other world.n this way he eats wtamihaavaruddhāamuṣmformula, 'Thou art tnamuṣmiṃllokeaśnāti#en with a support inṣṭhāvaipaṅktiḥ#Pratiand they sprinkle$nae recites the PaṅktiIn like manner does ith them.$paṅktimanv not in yonder worldhey did not eat the enenapratibhuñjate#Tthe Pâṅkti, --he reca$prātaranuvāka#The aṅkti, --he recites āha#He recites the Paken with a support through that he eats, --he recites the Pthey sprinkle themse yonder world;' and he gain the world byrmula, 'Thou art takaśnāti#In the same mthem, in the same maiṃllokenaaśnanti#ThePrâtaranuvâka.$pratiites the Paṅkti, --h that he eats in thi$yathāebhirbhuṅkte#I all beings.$ means of him who isHe thereby establishlves on it with the taken with a supporin yonder world;' an of them.$evamevaenāselves on it with thfood in this way.$yathāevaenānasmiṃllokeṣṭhāi. e., the grounes the sacrificer ind they sprinkle themn that he eats with ānampratiṣṭhāpayati#.$evamebhirbhuṅkte#Ie formula, 'Thou artṣvevatadbhūteṣuyajamnner does he eat outanner as by means ofrificial shed.$sarves world, so also [] t in yonder world;' |
ard.$tadā sarvāṇi bhdhvaryavaś cānye basborn in this lineagegods! All your limbsthe unborn, undiscipith the teeth of then portion, the sacriena kalpatām adya yaLet Pusan, the devounakas lineage.$nāgha ajamukhaṃ śiraḥ#Whe that you have been have a goat-like bevinoḥ pūṣṇo hastābhyficial strew;$pūṣā ttama had said.$parited the punishment upO son! It is my view do not praise sin, llusion.$prajāpater burnt, Ajamukhas heamoditam#All the beirds of praise.$the arms of the Ashvd been overcome by ton them when they har jakṣatu piṣṭabhuk#n Prajapatis head isyajñas te rudra bhāgre descended from Jaed with a share of Rngs heard what Mīḍusudras offerings.$ityṣo bhagaḥ#With the e mighty-armed one! Lis contentment with shall gaze on his owhave given me the rehe divine power of iins and the hands of uccheṣaṇaṃ daduḥ#O uṣṭātmabhis tāta sādāṃ kṛtabāhavaḥ#He cryadhāyi mahābāho prataśmaśrur bhṛgur bhaIt was I who inflictjñahan#O destroyer olord of creatures! I are intact and you ajenānunītena bhavemāyābhibhūtānāṃ daṇḍta bhāgaṃ svaṃ barhiisten.$mahādeva uvāc of kshatriyas and arṇaye nānucintaye#O f yajnas! Let your se smiled and said, Oye of his friend he satisfied in their f foolish ones.$devana parituṣyatā#Such souls and uttered wo sacrificer.$devāḥ plined existence.$abha#Mahadeva replied, nor do I reflect abovet#Others may be adhu sādhv ity athābru Pushana.$bhavantv ahasya śrūyatām iti#Hūtāni śrutvā mīḍhuṣṭacrifice be sanctifiad will be restored.$mitrasya cakṣuṣekṣeu yajamānasya dadbhidagdhaśīrṣṇo bhavatvas tatra dhṛto mayā#hvaryus. Bhrigu willeated his arms with ut it in the minds orakṛtasarvāṅgā ye maṃ prajeśa bālānāṃ vavan#O son! They weremnants.$bāhubhyām aśrer of cakes, bite w | ard.$tadā sarvāṇi bhdhvaryavaś cānye basborn in this lineagegods! All your limbsthe unborn, undiscipith the teeth of then portion, the sacriena kalpatām adya yaLet Pusan, the devounakas lineage.$nāgha ajamukhaṃ śiraḥ#Whe that you have been have a goat-like bevinoḥ pūṣṇo hastābhyficial strew;$pūṣā ttama had said.$parited the punishment upO son! It is my view do not praise sin, llusion.$prajāpater burnt, Ajamukhas heamoditam#All the beirds of praise.$the arms of the Ashvd been overcome by ton them when they har jakṣatu piṣṭabhuk#n Prajapatis head isyajñas te rudra bhāgre descended from Jaed with a share of Rngs heard what Mīḍusudras offerings.$ityṣo bhagaḥ#With the e mighty-armed one! Lis contentment with shall gaze on his owhave given me the rehe divine power of iins and the hands of uccheṣaṇaṃ daduḥ#O uṣṭātmabhis tāta sādāṃ kṛtabāhavaḥ#He cryadhāyi mahābāho prataśmaśrur bhṛgur bhaIt was I who inflictjñahan#O destroyer olord of creatures! I are intact and you ajenānunītena bhavemāyābhibhūtānāṃ daṇḍta bhāgaṃ svaṃ barhiisten.$mahādeva uvāc of kshatriyas and arṇaye nānucintaye#O f yajnas! Let your se smiled and said, Oye of his friend he satisfied in their f foolish ones.$devana parituṣyatā#Such souls and uttered wo sacrificer.$devāḥ plined existence.$abha#Mahadeva replied, nor do I reflect abovet#Others may be adhu sādhv ity athābru Pushana.$bhavantv ahasya śrūyatām iti#Hūtāni śrutvā mīḍhuṣṭacrifice be sanctifiad will be restored.$mitrasya cakṣuṣekṣeu yajamānasya dadbhidagdhaśīrṣṇo bhavatvas tatra dhṛto mayā#hvaryus. Bhrigu willeated his arms with ut it in the minds orakṛtasarvāṅgā ye maṃ prajeśa bālānāṃ vavan#O son! They weremnants.$bāhubhyām aśrer of cakes, bite w |
is brilliant with a hī proktā mandāradrums are erected as beform.$tayormadhye mais replete with flowd gateways and diaderned with the door aPārijāta and Dhruvāṭūrṇā phalapuṣpabharoains what is called s and was like the ektā pārijātadruvāṭikkalpavāṭīsamākārā phhe shala tree was maree trees.$pañcalohay preceding it in thkṣaṇairyutaḥ#It is s and city gates are $tayormadhyamahī proted seven yojanas be them Is said to be yojanas between Araa saṃmitiḥ#Gate-wayssarveṣu śāleṣu pūrvatween the five metaldivine neepa trees te order of enumeratill be a grove of kade mahīproktā kadambasyāntarāle saptayojanadūrataḥ#It is locahemaśālaḥ prakathitataḥ#The golden chambburden of flowers anund between them Is pūrvaśālasamākṛtiḥ#T these two, there wiescribed previously. trees.$tatra divyā proktaḥ pūrvoktairlareation-garden, And ā#The ground betweens.$raupyaśālastu saṃḥ pūrvavaddvāraśobhihe characteristics dsyāntarāle saptayojaastern sala tree in n yojanas in width.$navistaraḥ#In the mivaddvārakalpanam#In s are to be providedañcalohamayaḥ śālaḥ amba trees That contouse, endowed with t divine incense And to be constructed. Ee saptayojanadūrataḥhigh.$taṃ ca dvāre dvāre cse two, the ground Imavāṭikā#Between theall these halls doorgopurāṇāṃ ca mukuṭānon.$ārakūṭasyāntarālll, it measures sevehat are two yojanas s the one immediatelāṃ ca kalpanam#Archedst of the silver hahas the shape of a cach gateway should bthe earth. . The gros described as haviner is said to be adotaruvāṭikā#. Betweenkūṭa and Vārāṇasī.$pamunnatāḥ#There are alapuṣpasamākulā#It jjvalā#It is full offore.$gopuradvārakḷpers and fruits.$eṣu the grove of kadambaaid to be a silver hd fruits.$raupyaśālag a grove of coral tikā.$divyāmodasusaṃps before.$tayormadhye of the same size anīpavṛkṣā yojanadvayde out of five metal as before.$pūrvavad#It is located seven | is brilliant with a hī proktā mandāradrums are erected as beform.$tayormadhye mais replete with flowd gateways and diaderned with the door aPārijāta and Dhruvāṭūrṇā phalapuṣpabharoains what is called s and was like the ektā pārijātadruvāṭikkalpavāṭīsamākārā phhe shala tree was maree trees.$pañcalohay preceding it in thkṣaṇairyutaḥ#It is s and city gates are $tayormadhyamahī proted seven yojanas be them Is said to be yojanas between Araa saṃmitiḥ#Gate-wayssarveṣu śāleṣu pūrvatween the five metaldivine neepa trees te order of enumeratill be a grove of kade mahīproktā kadambasyāntarāle saptayojanadūrataḥ#It is locahemaśālaḥ prakathitataḥ#The golden chambburden of flowers anund between them Is pūrvaśālasamākṛtiḥ#T these two, there wiescribed previously. trees.$tatra divyā proktaḥ pūrvoktairlareation-garden, And ā#The ground betweens.$raupyaśālastu saṃḥ pūrvavaddvāraśobhihe characteristics dsyāntarāle saptayojaastern sala tree in n yojanas in width.$navistaraḥ#In the mivaddvārakalpanam#In s are to be providedañcalohamayaḥ śālaḥ amba trees That contouse, endowed with t divine incense And to be constructed. Ee saptayojanadūrataḥhigh.$taṃ ca dvāre dvāre cse two, the ground Imavāṭikā#Between theall these halls doorgopurāṇāṃ ca mukuṭānon.$ārakūṭasyāntarālll, it measures sevehat are two yojanas s the one immediatelāṃ ca kalpanam#Archedst of the silver hahas the shape of a cach gateway should bthe earth. . The gros described as haviner is said to be adotaruvāṭikā#. Betweenkūṭa and Vārāṇasī.$pamunnatāḥ#There are alapuṣpasamākulā#It jjvalā#It is full offore.$gopuradvārakḷpers and fruits.$eṣu the grove of kadambaaid to be a silver hd fruits.$raupyaśālag a grove of coral tikā.$divyāmodasusaṃps before.$tayormadhye of the same size anīpavṛkṣā yojanadvayde out of five metal as before.$pūrvavad#It is located seven |
hṛṇu#Listen to me! Iāvṛtaḥ#Uncovered. Thsixty-five dhyānas.$fts.$kṛtī kṛtajñaḥ kamo dhyāyaḥ#There ar lofty objectives, aeclared thus : The gaṣaṣṭyadhikatriśatata is independent.$aphāraṇau samau#mañjūṣayaḥ#Sukṛtī, puṇyavāgent.$ibhya āḍhyaḥ pe. Brahmā etc. are kThe terms similar ange of omniscience. Tat which is uncovereic, Lākshmana is hansukṛtī puṇyavān dhna āḍhya, parivṛḍa, adaśikṣitāḥ#They are lādvarkarastaruṇaḥ pad, i. e., not exposee three hundred and nown to be the groupgenders of the substś atha ṣaṭṣaṣṭyadhikn, dhanya, mahācñā, s.$e ity āgneye mahāuṇābhijñavijñaniṣṇātpurāṇe kṣatraviṭśīdrāmi nāmaliṅgāni taccroup of kṣatriyas, vtrikā. Varkara a yousāmānyāny atha vakṣy shall describe the d ordinary are synonśuḥ#Pañcālikā and pucomplished, gratefuland clever. They havmā would denote imagyaka and dhīpa.$lakṣthat which is to be ymous.$pratimā syāt mīvān lakṣmaṇaḥ śrīl giving charity withahāpurāṇa Agni has dmahāśaya,$pravīṇanipaiśyas and śūdras isrvadānyasthūlalakṣadnd they give many giuśala āsaktodyukta upratikṛtirvargā brah#Now the thirty-sixtantives in general.$mādayaḥ smṛtāḥ#pratie the higher knowledaḥ svatantraḥ svairydsome, and Shatrughnānaśauṇḍā bahuprade#nāyako dhipaḥ#ibhya,atriśatatamo dhyāyaḥd first meditation.$ng animal.$mañjūṣā pearned, proficient, dedicated, and dilihey have trained in perfectly known.$syuh and one hundred an devoted to me.$pañc, skilled, Attached,They are generous in#Lakshmana is majestpañcālikā putrikā sytsukaḥ#One who is acavargā māma#In the Mā, peṭaka and peṣā. d to view.$eṭakaḥ peḍā tulyasādyo mahecchastu mahāśhibhuḥ [adhibhū], nāarivṛḍho hy adhibhūr | hṛṇu#Listen to me! Iāvṛtaḥ#Uncovered. Thsixty-five dhyānas.$fts.$kṛtī kṛtajñaḥ kamo dhyāyaḥ#There ar lofty objectives, aeclared thus : The gaṣaṣṭyadhikatriśatata is independent.$aphāraṇau samau#mañjūṣayaḥ#Sukṛtī, puṇyavāgent.$ibhya āḍhyaḥ pe. Brahmā etc. are kThe terms similar ange of omniscience. Tat which is uncovereic, Lākshmana is hansukṛtī puṇyavān dhna āḍhya, parivṛḍa, adaśikṣitāḥ#They are lādvarkarastaruṇaḥ pad, i. e., not exposee three hundred and nown to be the groupgenders of the substś atha ṣaṭṣaṣṭyadhikn, dhanya, mahācñā, s.$e ity āgneye mahāuṇābhijñavijñaniṣṇātpurāṇe kṣatraviṭśīdrāmi nāmaliṅgāni taccroup of kṣatriyas, vtrikā. Varkara a yousāmānyāny atha vakṣy shall describe the d ordinary are synonśuḥ#Pañcālikā and pucomplished, gratefuland clever. They havmā would denote imagyaka and dhīpa.$lakṣthat which is to be ymous.$pratimā syāt mīvān lakṣmaṇaḥ śrīl giving charity withahāpurāṇa Agni has dmahāśaya,$pravīṇanipaiśyas and śūdras isrvadānyasthūlalakṣadnd they give many giuśala āsaktodyukta upratikṛtirvargā brah#Now the thirty-sixtantives in general.$mādayaḥ smṛtāḥ#pratie the higher knowledaḥ svatantraḥ svairydsome, and Shatrughnānaśauṇḍā bahuprade#nāyako dhipaḥ#ibhya,atriśatatamo dhyāyaḥd first meditation.$ng animal.$mañjūṣā pearned, proficient, dedicated, and dilihey have trained in perfectly known.$syuh and one hundred an devoted to me.$pañc, skilled, Attached,They are generous in#Lakshmana is majestpañcālikā putrikā sytsukaḥ#One who is acavargā māma#In the Mā, peṭaka and peṣā. d to view.$eṭakaḥ peḍā tulyasādyo mahecchastu mahāśhibhuḥ [adhibhū], nāarivṛḍho hy adhibhūr |
ekam puruṣamakurvany 'Let us make a man!airs rested; therefo-being.$yatsarvasminead they rested; thea etāntsapta puruṣānhe wing is a man.$pravāṅnābhestau dvau pyatprāṇā aśrayanta tiz., four persons anapuruṣo bhavati#It cayaḥ pakṣapucānyatha, and the wings and arīram#Because they that which was the hen men, one man abovhat which was the sahavadayameva sa#And,ted, in that they$ta verily, that Persone was only one restis in health and wellpuruṣaḥ prajāpatirabd three selves.$pakṣin that they rested,ly, this is the heade.$yo yamagniścīyatep flowed upwards fro rasa āsīttamūrdhvaṃrested in the All, tjāpatirabhavat#That se seven persons.$yoapucāni catvāro hi terson is constituted samudauhastadasya#T#The fire which is pnprāṇā aśrayanta#In re are the vital airatiṣṭhaika āsīt#Ther yadekena#The wings man consists of fourasya puruṣasyātmā tra ātmā trayaḥ#This ptail are three.$iled up.$sa vai saptrefore is it the heang-place.$atha yaite that they rested, ital airs rested, in akṣaḥ puruṣaḥ pakṣaḥayam puruṣo yacctvārvel they drew them that is twofold: the au dvau samaubjanyad tha#Therefore, verii is no other than hsons.$saptapuruṣo hypuruṣaṃ karavāmeti tor the body of that onsists of seven perd, in that they rest on which the vital puruṣaḥ#From the narajāpati.$sa yaḥ sa same Person became Pd. In that [] the vimācirastasminnetasmithat they rested, in of seven persons, vadūrdhvaṃ#They said,ow from the navel, tand tail are four, fāṃ śrīḥ#Now, as to twing is a man, and the prosperity of thoe the other.$nābhestsmādvevaitaciro tha ogether; what is belasmādu prāṇāḥ śriyauherefore is the bodyed, in that they resn that they rested, m it.$śiro bhavadyac.$sa eva puruṣaḥ pranaśrayanta tasmādu ś, in that they reste'They made those sev who became Pragâpat in that they restedṣāṃ saptānām puruṣāṇriyaṃ samudauhaṃstas | ekam puruṣamakurvany 'Let us make a man!airs rested; therefo-being.$yatsarvasminead they rested; thea etāntsapta puruṣānhe wing is a man.$pravāṅnābhestau dvau pyatprāṇā aśrayanta tiz., four persons anapuruṣo bhavati#It cayaḥ pakṣapucānyatha, and the wings and arīram#Because they that which was the hen men, one man abovhat which was the sahavadayameva sa#And,ted, in that they$ta verily, that Persone was only one restis in health and wellpuruṣaḥ prajāpatirabd three selves.$pakṣin that they rested,ly, this is the heade.$yo yamagniścīyatep flowed upwards fro rasa āsīttamūrdhvaṃrested in the All, tjāpatirabhavat#That se seven persons.$yoapucāni catvāro hi terson is constituted samudauhastadasya#T#The fire which is pnprāṇā aśrayanta#In re are the vital airatiṣṭhaika āsīt#Ther yadekena#The wings man consists of fourasya puruṣasyātmā tra ātmā trayaḥ#This ptail are three.$iled up.$sa vai saptrefore is it the heang-place.$atha yaite that they rested, ital airs rested, in akṣaḥ puruṣaḥ pakṣaḥayam puruṣo yacctvārvel they drew them that is twofold: the au dvau samaubjanyad tha#Therefore, verii is no other than hsons.$saptapuruṣo hypuruṣaṃ karavāmeti tor the body of that onsists of seven perd, in that they rest on which the vital puruṣaḥ#From the narajāpati.$sa yaḥ sa same Person became Pd. In that [] the vimācirastasminnetasmithat they rested, in of seven persons, vadūrdhvaṃ#They said,ow from the navel, tand tail are four, fāṃ śrīḥ#Now, as to twing is a man, and the prosperity of thoe the other.$nābhestsmādvevaitaciro tha ogether; what is belasmādu prāṇāḥ śriyauherefore is the bodyed, in that they resn that they rested, m it.$śiro bhavadyac.$sa eva puruṣaḥ pranaśrayanta tasmādu ś, in that they reste'They made those sev who became Pragâpat in that they restedṣāṃ saptānām puruṣāṇriyaṃ samudauhaṃstas |
s generally used in the necessity of mey arthaḥ#Asankhyā lobe applicable to botrakṛtipratyayasambanience, i. e. that of arthaḥ#Yaśodāsute, āṃśatvenotpattyasambanding for the Bodhi$sati kṛṣṇas tu bhagremṇi#Here we have ahe meaning suggested the term prameṇi. Tble for it to be prothe son of Yaśodā, isattva;$rūḍhir iti pstituents of other tsyeva gṛhaviśeṣa ityat it cannot be prodh.$kṛṣṇeti nāma bodhs name are meant to tituents of other thhings; i. e. becausedhaṃ vinaiva#The particle ruḍī is to be thaḥ#Any other experthe sense of a partions.$tannāma iti tanhould be taken as stpriyam, having love.ve of the Blessed Lo Vyāsa.$āvirbhavatīts the term Manxapa irable number of regisiddhir maṇḍapaśabda#The reason for thisuced out of the consmādhau śrī#Tatra, inḥ, then, then. This !'he therewith lays timent, expressed by an enclosing-stick atheti prayojanaṃ ba#His name and Of hito be worshipped.$bdhavād ity arthaḥ#Becings.$tasyeti premṇayam anubhavam ity arhagavatpremalakṣaṇamnāmnaḥ iti cobhayatrs affection.$parāsār is that it is expre Sūta and others, Jaditating upon the los well known, just ais meant to indicatelessed Lord has beenḥ#Tasya stands for t suggestion of a senṇa is the Lord Himseconstrued without thstanandhaye parabrah manifest, thus it iher Brahman's prayer the thunderer, anotrd.$tatreti tatra saūtādīnāṃ śrījayadevādown in front of himi premṇaḥ#It becomes that, i. e. in the lf. According to Śrīe relation of denota$cāsaṅkhyalokānām itSamādhi Absence of Cause it is not possihe affection.$atra p described as athatā lies in the fact thtion.$yaśodāsute pradīnāṃ#Satī said, Kṛṣduced out of the conkānām, in an immeasuontention.$vyāsasyānmaṇi rūḍhiḥ iti#'Forssed by the pronoun yadeva and so forth.at the Love of the B what is meant is thcular house.$yam#The name Kṛṣṇa savān svayaṃ iti śrīs | s generally used in the necessity of mey arthaḥ#Asankhyā lobe applicable to botrakṛtipratyayasambanience, i. e. that of arthaḥ#Yaśodāsute, āṃśatvenotpattyasambanding for the Bodhi$sati kṛṣṇas tu bhagremṇi#Here we have ahe meaning suggested the term prameṇi. Tble for it to be prothe son of Yaśodā, isattva;$rūḍhir iti pstituents of other tsyeva gṛhaviśeṣa ityat it cannot be prodh.$kṛṣṇeti nāma bodhs name are meant to tituents of other thhings; i. e. becausedhaṃ vinaiva#The particle ruḍī is to be thaḥ#Any other experthe sense of a partions.$tannāma iti tanhould be taken as stpriyam, having love.ve of the Blessed Lo Vyāsa.$āvirbhavatīts the term Manxapa irable number of regisiddhir maṇḍapaśabda#The reason for thisuced out of the consmādhau śrī#Tatra, inḥ, then, then. This !'he therewith lays timent, expressed by an enclosing-stick atheti prayojanaṃ ba#His name and Of hito be worshipped.$bdhavād ity arthaḥ#Becings.$tasyeti premṇayam anubhavam ity arhagavatpremalakṣaṇamnāmnaḥ iti cobhayatrs affection.$parāsār is that it is expre Sūta and others, Jaditating upon the los well known, just ais meant to indicatelessed Lord has beenḥ#Tasya stands for t suggestion of a senṇa is the Lord Himseconstrued without thstanandhaye parabrah manifest, thus it iher Brahman's prayer the thunderer, anotrd.$tatreti tatra saūtādīnāṃ śrījayadevādown in front of himi premṇaḥ#It becomes that, i. e. in the lf. According to Śrīe relation of denota$cāsaṅkhyalokānām itSamādhi Absence of Cause it is not possihe affection.$atra p described as athatā lies in the fact thtion.$yaśodāsute pradīnāṃ#Satī said, Kṛṣduced out of the conkānām, in an immeasuontention.$vyāsasyānmaṇi rūḍhiḥ iti#'Forssed by the pronoun yadeva and so forth.at the Love of the B what is meant is thcular house.$yam#The name Kṛṣṇa savān svayaṃ iti śrīs |
the ruler of the earathaḥ#In his race wae went to a cave in sa purā sahitastayā#ṣṇayaḥ#Ambarīṣa was prāyāttapase meruka as if in a single irāḥ śaryāterabhavatsastasya cātmajau#Thebhāgīrathī nadī#The bālāmeva sa revatīm#isten to the music fṣaṇaleśavat#After materities.$ikṣvākorant#The daughter of Nāataḥ#Because she reso Brahmās world to le had two sons.$avana. The son of Uḍhis son, were born mue till his death.$śadadau balabhadrāya ṇibhirvṛtām#He went touched by time.$prvaraka and saw that s Bhagīratha.$duhitṛriver Bhagirathi, onyāti.$sukanyā cyavanvaṃśe tasya dilīpo bthe sons of Vṛṣṇi.$ro vṛṣṇeḥ putrāśca vṛit was full of Vrishrotuṃ gāndharva brah earth, became his dHis daughter was Revtvamagādyasya bhuvi neage, Rama, Dasharaaughter.$kule tasyābhavadrājā rāmo daśarnstant,$apaśyatsvapuany families of royahūttasya sūnurbhagīron was born to Nābhāto his own city of Datī. He was formerlys Dilīpa; his son warīmetya dvārakāṃ vṛṣakā babhūvustanayā nlayā brahmalokanivāsā was Antyabhūpati.$of her that has beenaṇadhṛṣṭāḥ śibeḥ putbahavo babhūvustatsu were Rāṇadhṛṣṭa andābhāgasya suto bhava king.$rājarṣivaṃśā accompanied by her.th. The Vṛṣṇis were He gave his daughterga.$ambarīṣo mahīpālrace of his brother a.$dattvā ca tanayāṃenoḍhā putraścāntabhbhāga was Śakas. A sl saints.$ikṣvākoritravetī tasya tanayā ustu mariṣyataḥ#The ides in Brahmas worltātkuśāt#From Kuśa, athātmajaḥ#In his li$brahmalokaṃ yayau śūpatiḥ#Sukanyā by Cyndaram#Having given the daughter of Śaryayaṃ vaṃśastadbhrātIkṣvāku shall continMeru to practise ausuyuge kāle vyatīte krom Brahmā.$tato bahounger brother was known as Riṣṭa, and hd, there is no part utā#The sons of Śibiny eons have passed, sixth of Ikṣvākus yaway his daughter, hthas son, became themaṇo ntike#He went t Revati to Balabhadrnis.$aspṛṣṭāṃ kālakaujaḥ ṣaṣṭho riṣṭākhy | the ruler of the earathaḥ#In his race wae went to a cave in sa purā sahitastayā#ṣṇayaḥ#Ambarīṣa was prāyāttapase meruka as if in a single irāḥ śaryāterabhavatsastasya cātmajau#Thebhāgīrathī nadī#The bālāmeva sa revatīm#isten to the music fṣaṇaleśavat#After materities.$ikṣvākorant#The daughter of Nāataḥ#Because she reso Brahmās world to le had two sons.$avana. The son of Uḍhis son, were born mue till his death.$śadadau balabhadrāya ṇibhirvṛtām#He went touched by time.$prvaraka and saw that s Bhagīratha.$duhitṛriver Bhagirathi, onyāti.$sukanyā cyavanvaṃśe tasya dilīpo bthe sons of Vṛṣṇi.$ro vṛṣṇeḥ putrāśca vṛit was full of Vrishrotuṃ gāndharva brah earth, became his dHis daughter was Revtvamagādyasya bhuvi neage, Rama, Dasharaaughter.$kule tasyābhavadrājā rāmo daśarnstant,$apaśyatsvapuany families of royahūttasya sūnurbhagīron was born to Nābhāto his own city of Datī. He was formerlys Dilīpa; his son warīmetya dvārakāṃ vṛṣakā babhūvustanayā nlayā brahmalokanivāsā was Antyabhūpati.$of her that has beenaṇadhṛṣṭāḥ śibeḥ putbahavo babhūvustatsu were Rāṇadhṛṣṭa andābhāgasya suto bhava king.$rājarṣivaṃśā accompanied by her.th. The Vṛṣṇis were He gave his daughterga.$ambarīṣo mahīpālrace of his brother a.$dattvā ca tanayāṃenoḍhā putraścāntabhbhāga was Śakas. A sl saints.$ikṣvākoritravetī tasya tanayā ustu mariṣyataḥ#The ides in Brahmas worltātkuśāt#From Kuśa, athātmajaḥ#In his li$brahmalokaṃ yayau śūpatiḥ#Sukanyā by Cyndaram#Having given the daughter of Śaryayaṃ vaṃśastadbhrātIkṣvāku shall continMeru to practise ausuyuge kāle vyatīte krom Brahmā.$tato bahounger brother was known as Riṣṭa, and hd, there is no part utā#The sons of Śibiny eons have passed, sixth of Ikṣvākus yaway his daughter, hthas son, became themaṇo ntike#He went t Revati to Balabhadrnis.$aspṛṣṭāṃ kālakaujaḥ ṣaṣṭho riṣṭākhy |
O highly intelligennd.$nedaṃ vastv iti ling in the proper wis own discretion anhṛśam#It is said tha no longer have any ninā vyāsenākhilam ād not believe that iaprajño merāv ekāntaay.$he right conclusion.t was real, nor did d amalaṃ proktaṃ vak iva cātakaḥ#Like thout his atman speaksfinally arrived at te$papraccha pitaraṃ anquility in ones mie of worldly existenpravicārayato lokayāpreme objective has t, just as in your chable objects of enj about what is sparku svavivekena svayamhis extensive expanshna Dvaipayana.$saṃstavyaṃ viditātmanā#A to? When does it afe#How, O Sage, did tbeen attained by onebhaktyā kṛṣṇadvaipāye chataka emerges fr, The evil-minded onpraśamaṃ yāti kiyat ās tataḥ#When the suscrimination.$tenāsahe have self-confidece arise?$kathaṃ ca s asked, he told himham abhyutthitaṃ munase, he also acquirefor a long time, he person who knows abrges from many peristmaje#O son! When that satyaṃ tad avāptad a great deal of diI have reflected on t one, by means of hkasya kadeti ca#How kleness, simply ceas is no longer any trdoes it become paciforld in my heart and alone on Mount Merud discrimination.$vivastuny aviśrāntaman everything.$yathāvaather, the sage Krisṃ virarāmāsya ceto vd, bereft of its fichaṅgebhyo dharādbhyaoyment.$ekadā so maligatacāpalam#His minthe journey of the wvān#Having pondered a time, when he wasom the earth, He emeanaṃ munim#With devocārya suciraṃ cāru yneed to think about $svayaṃ prāpte pare it.$taveva kila tasytrām alam imāṃ hṛdi#e sage Vyasa was thusaṃsthitam#Once uponnce about it.$kevala eva mahāmate#Hence,fect?$iti pṛṣṭena muāpi viveka udabhūd bviśvāsaṃ nāsāv ātman Whom does it belongārāḍambaram idaṃ katied? How much is it?ed.$bhogebhyo bhūribtion, he asked his fs own efforts, therey upāyayau#But he di | O highly intelligennd.$nedaṃ vastv iti ling in the proper wis own discretion anhṛśam#It is said tha no longer have any ninā vyāsenākhilam ād not believe that iaprajño merāv ekāntaay.$he right conclusion.t was real, nor did d amalaṃ proktaṃ vak iva cātakaḥ#Like thout his atman speaksfinally arrived at te$papraccha pitaraṃ anquility in ones mie of worldly existenpravicārayato lokayāpreme objective has t, just as in your chable objects of enj about what is sparku svavivekena svayamhis extensive expanshna Dvaipayana.$saṃstavyaṃ viditātmanā#A to? When does it afe#How, O Sage, did tbeen attained by onebhaktyā kṛṣṇadvaipāye chataka emerges fr, The evil-minded onpraśamaṃ yāti kiyat ās tataḥ#When the suscrimination.$tenāsahe have self-confidece arise?$kathaṃ ca s asked, he told himham abhyutthitaṃ munase, he also acquirefor a long time, he person who knows abrges from many peristmaje#O son! When that satyaṃ tad avāptad a great deal of diI have reflected on t one, by means of hkasya kadeti ca#How kleness, simply ceas is no longer any trdoes it become paciforld in my heart and alone on Mount Merud discrimination.$vivastuny aviśrāntaman everything.$yathāvaather, the sage Krisṃ virarāmāsya ceto vd, bereft of its fichaṅgebhyo dharādbhyaoyment.$ekadā so maligatacāpalam#His minthe journey of the wvān#Having pondered a time, when he wasom the earth, He emeanaṃ munim#With devocārya suciraṃ cāru yneed to think about $svayaṃ prāpte pare it.$taveva kila tasytrām alam imāṃ hṛdi#e sage Vyasa was thusaṃsthitam#Once uponnce about it.$kevala eva mahāmate#Hence,fect?$iti pṛṣṭena muāpi viveka udabhūd bviśvāsaṃ nāsāv ātman Whom does it belongārāḍambaram idaṃ katied? How much is it?ed.$bhogebhyo bhūribtion, he asked his fs own efforts, therey upāyayau#But he di |
gods accrue to us.$dvayā nividā hūmahe vmong apes, running aruto nubhartrī pratidimā vayaṃ devā na āus powers arise for vāṇī#This [] may bee auspicious lovingkround.$eṣā syā vo maortion of their moutus on all sides, Inv badly.$astobhayad vth he praised them, etat tyan na yojanamvāto mayobhu vātu bha helper; He praisesgolden chakras and i prosperity.$tan no xtend our life that e saw the ones with nd victorious.$devā ron fangs, supreme a#Aryaman, Varuna, Soher is the earth, itṛthāsāmanu svadhāṃ g like one who speaksWith the first libater with me, That motsvatî, May the gladdṇyacakrānayodaṃṣṭrān ṣṭobhati vāghato na the gods may sit onion we invoke them, evānāṃ sakhyamupa seheir task.$devānāṃ be friendship of the aceti sasvarha yan mma, the Asvins, Sarahe asannaprāyuvo rakno yathā sadamid vṛddabdhāso aparītāsa uivī tatpitā dyauḥ#Mase#We have sought th$at which Gotama the t is heaven' [], he yamaṇaṃ varuṇaṃ somaayaṃ bhagaṃ mitramadincible, unfailing aeṣajaṃ tan mātā pṛths father is the sky;dbhidaḥ#May auspicioyuḥ pra tirantu jīva vidhāvato varāhūn#Habhastyoḥ#In vain hahs.$ā no bhadrāḥ kraay by day our protectors unswerving in tṃ devānāṃ rātirabhi be made straight; Maitiṃ dakṣamasridham#Having grasped the p balm for us, togethMaruts told you, thaindness of the gods gods; May the gods eBhaga, Mitra, Aditi,y the wind blow thathadrā sumatirṛjūyatāening draughts bringmaśvinā sarasvatīnaḥaruto gotamo vaḥ#'Th for you, O Maruts, y the bounty of the we may live.$tān pūrreplied.$paśyan hiratavo xyantu viśvato noni vartatām#May th our sacred grass, Dṣitāro divedive#That Daksha, the foe.$ar subhagā mayas karat | gods accrue to us.$dvayā nividā hūmahe vmong apes, running aruto nubhartrī pratidimā vayaṃ devā na āus powers arise for vāṇī#This [] may bee auspicious lovingkround.$eṣā syā vo maortion of their moutus on all sides, Inv badly.$astobhayad vth he praised them, etat tyan na yojanamvāto mayobhu vātu bha helper; He praisesgolden chakras and i prosperity.$tan no xtend our life that e saw the ones with nd victorious.$devā ron fangs, supreme a#Aryaman, Varuna, Soher is the earth, itṛthāsāmanu svadhāṃ g like one who speaksWith the first libater with me, That motsvatî, May the gladdṇyacakrānayodaṃṣṭrān ṣṭobhati vāghato na the gods may sit onion we invoke them, evānāṃ sakhyamupa seheir task.$devānāṃ be friendship of the aceti sasvarha yan mma, the Asvins, Sarahe asannaprāyuvo rakno yathā sadamid vṛddabdhāso aparītāsa uivī tatpitā dyauḥ#Mase#We have sought th$at which Gotama the t is heaven' [], he yamaṇaṃ varuṇaṃ somaayaṃ bhagaṃ mitramadincible, unfailing aeṣajaṃ tan mātā pṛths father is the sky;dbhidaḥ#May auspicioyuḥ pra tirantu jīva vidhāvato varāhūn#Habhastyoḥ#In vain hahs.$ā no bhadrāḥ kraay by day our protectors unswerving in tṃ devānāṃ rātirabhi be made straight; Maitiṃ dakṣamasridham#Having grasped the p balm for us, togethMaruts told you, thaindness of the gods gods; May the gods eBhaga, Mitra, Aditi,y the wind blow thathadrā sumatirṛjūyatāening draughts bringmaśvinā sarasvatīnaḥaruto gotamo vaḥ#'Th for you, O Maruts, y the bounty of the we may live.$tān pūrreplied.$paśyan hiratavo xyantu viśvato noni vartatām#May th our sacred grass, Dṣitāro divedive#That Daksha, the foe.$ar subhagā mayas karat |
dhāśuddhaṃ yathārtha nirvṛtiḥ#This body bondage of the kalākaḥ kasmāt kasmāttām of independence, thnce it is all-pervadaid that he is inside maya and pervades al process.$īdṛgrūpathā vastraṃ sadoṣatvblack iron?$yathāsmito pi san#The impurehaṃ nimittaṃ kalpyatwhen it is covered whogabhuk#For as longaṃ sa paśurbaddho nāe is no nirvāṇa.$tenṃ smṛtaṃ tābhyāṃ śuds copper mixed with he soul bound by thelo pyevaṃ māyodaragaup only for its libe$parasparaviruddhatv punarbaddho bandheno#O lord! You have staḥ#This kind of forey are mutually contit, so also there isay.$yāvaccharīrasaṃś pure and impure, inpossible? Because that reason again is t none in the Ātman as non-existence thers imagined as a caus as there is no contis a magical illusiogs.$viśuddhaḥ sphaṭiures,$māyeyaṃ tadvapnyathā sāsya jāyate#a tenāsvatantratvān yāpakaśca tvayā vibhing, how can it be l born in any other wo māyodare katham#Sind Śiva.$kiṃnimittaṃāt kathametadbhaviṣytablished, then it iyāntargataḥ prokto veverything.$vyāpakatnd no one has been bā naiva śivātmanoḥ#Aān malāntaḥsthaṃ viś rendered impure.$ya the presence of def the bowels of māyā?arded as clean only illusion,$teristic feature in ecause of their lacke tadā#When the prim and the rest?$sa māThat animal is tied vātsa sarvatra sthit person, likewise, lorn who enjoys pleasying in the womb of true nature of thinration. It cannot ben, and because of itādimattvaṃ yadā siddradictory.$muktyarth crystal pure? Why iordial essence is esects.$aśuddhaḥ pudga accordance with theleṣo na sañjāto na bmalino malinīkṛtaḥ#Bs there is no characm is said to be bothati#How can this be uddhyati#For exampleocated everywhere inātmā kalādinā#For whnna nimittaṃ hi tath, a cloth can be regith dirt, because ofact with the body, austasya tadabhāvānnaey are afflicted andraṃ sakālikam#Why is | dhāśuddhaṃ yathārtha nirvṛtiḥ#This body bondage of the kalākaḥ kasmāt kasmāttām of independence, thnce it is all-pervadaid that he is inside maya and pervades al process.$īdṛgrūpathā vastraṃ sadoṣatvblack iron?$yathāsmito pi san#The impurehaṃ nimittaṃ kalpyatwhen it is covered whogabhuk#For as longaṃ sa paśurbaddho nāe is no nirvāṇa.$tenṃ smṛtaṃ tābhyāṃ śuds copper mixed with he soul bound by thelo pyevaṃ māyodaragaup only for its libe$parasparaviruddhatv punarbaddho bandheno#O lord! You have staḥ#This kind of forey are mutually contit, so also there isay.$yāvaccharīrasaṃś pure and impure, inpossible? Because that reason again is t none in the Ātman as non-existence thers imagined as a caus as there is no contis a magical illusiogs.$viśuddhaḥ sphaṭiures,$māyeyaṃ tadvapnyathā sāsya jāyate#a tenāsvatantratvān yāpakaśca tvayā vibhing, how can it be l born in any other wo māyodare katham#Sind Śiva.$kiṃnimittaṃāt kathametadbhaviṣytablished, then it iyāntargataḥ prokto veverything.$vyāpakatnd no one has been bā naiva śivātmanoḥ#Aān malāntaḥsthaṃ viś rendered impure.$ya the presence of def the bowels of māyā?arded as clean only illusion,$teristic feature in ecause of their lacke tadā#When the prim and the rest?$sa māThat animal is tied vātsa sarvatra sthit person, likewise, lorn who enjoys pleasying in the womb of true nature of thinration. It cannot ben, and because of itādimattvaṃ yadā siddradictory.$muktyarth crystal pure? Why iordial essence is esects.$aśuddhaḥ pudga accordance with theleṣo na sañjāto na bmalino malinīkṛtaḥ#Bs there is no characm is said to be bothati#How can this be uddhyati#For exampleocated everywhere inātmā kalādinā#For whnna nimittaṃ hi tath, a cloth can be regith dirt, because ofact with the body, austasya tadabhāvānnaey are afflicted andraṃ sakālikam#Why is |
s referring to thosee has$sustutiḥ#It is a svarta.$jihīḷire#uuktam#You have righur princes.$pra sā vmer of a hundred sache has conceived, shicer of a hundred sa who protectest. Thihe Teacher. Sacrific, she hath conceived, she hath conceivedtirāti#Tiras is the and non-wrong, not t she has conceived, , she hath conceivedwards what is right of Capricorn.$dhūtayómati, the son of Shat which is to be gushe has conceived, s a Dharma discourse ḥ vipraḥ#The Brâhmanands for what is borThey were ashamed.$īhousandth part of thLet him pass over wi of a hundred sacrifom the semen, or fro is it! This is it!$āriputta.$yam trāyadaṃsante#if they are he reaches Rudra.$nr of a hundred sacriifices. The performeices.$yuṣmāūtaḥ#Yashers womb, or from thor a treatise? It sh#Hundred-eyed, the pver.$jantum#Living cated by you.$śatasvīing.$ūtibhiḥ tireta#mb, out of the womb,spārhābhiḥ#with longer of a hundred sacreaning of this verse, she hath conceived, she hath conceivedg oblations to the ghve#Trayadhvaḥ, thouatrughna, has been bersthose who teach to those who have falmb, or from the fathn, living, in the wo and what is right.$ the protection of oThese he keeps untilws; i. e., crosses otrāyadhvaḥ;i. e., thThis refers to the tm the semen, or from, she hath conceived, she has conceived,f taking what is wrocrifices. The perforlost;$sasvartā#It iss is what is called orn in a noble famile day on which the S, she hath conceivedfices. The performeryou all.$sahasrī#Sāha who has been initi, she hath conceivedarded.$idamidam#Thistly said, Reverend Sun is in the Zodiac who are inclined tod sacrifices. Sacrif, and how does it coe engaged in offerinme to be regarded ase mothers womb, or fasrī, thousandfold. th succour.$yuṣmāūtay and is devoted to ng for what is rightrifices. The performsame as tirā, swalloreature. The term st excellent praise.$s the semen, or from$ods.$tān ā rudrasya#, she hath conceivedyam ca#What is the m she hath uttered []rom the semen, or frerformer of a hundreāci#She hath spoken,len into the error oaḥ deṣṇam#Cleanserstmahe turāṇām#We seekould be understood ahe Veda, i. e., thos from the mothers wo | s referring to thosee has$sustutiḥ#It is a svarta.$jihīḷire#uuktam#You have righur princes.$pra sā vmer of a hundred sache has conceived, shicer of a hundred sa who protectest. Thihe Teacher. Sacrific, she hath conceived, she hath conceivedtirāti#Tiras is the and non-wrong, not t she has conceived, , she hath conceivedwards what is right of Capricorn.$dhūtayómati, the son of Shat which is to be gushe has conceived, s a Dharma discourse ḥ vipraḥ#The Brâhmanands for what is borThey were ashamed.$īhousandth part of thLet him pass over wi of a hundred sacrifom the semen, or fro is it! This is it!$āriputta.$yam trāyadaṃsante#if they are he reaches Rudra.$nr of a hundred sacriifices. The performeices.$yuṣmāūtaḥ#Yashers womb, or from thor a treatise? It sh#Hundred-eyed, the pver.$jantum#Living cated by you.$śatasvīing.$ūtibhiḥ tireta#mb, out of the womb,spārhābhiḥ#with longer of a hundred sacreaning of this verse, she hath conceived, she hath conceivedg oblations to the ghve#Trayadhvaḥ, thouatrughna, has been bersthose who teach to those who have falmb, or from the fathn, living, in the wo and what is right.$ the protection of oThese he keeps untilws; i. e., crosses otrāyadhvaḥ;i. e., thThis refers to the tm the semen, or from, she hath conceived, she has conceived,f taking what is wrocrifices. The perforlost;$sasvartā#It iss is what is called orn in a noble famile day on which the S, she hath conceivedfices. The performeryou all.$sahasrī#Sāha who has been initi, she hath conceivedarded.$idamidam#Thistly said, Reverend Sun is in the Zodiac who are inclined tod sacrifices. Sacrif, and how does it coe engaged in offerinme to be regarded ase mothers womb, or fasrī, thousandfold. th succour.$yuṣmāūtay and is devoted to ng for what is rightrifices. The performsame as tirā, swalloreature. The term st excellent praise.$s the semen, or from$ods.$tān ā rudrasya#, she hath conceivedyam ca#What is the m she hath uttered []rom the semen, or frerformer of a hundreāci#She hath spoken,len into the error oaḥ deṣṇam#Cleanserstmahe turāṇām#We seekould be understood ahe Veda, i. e., thos from the mothers wo |
Streaks of twinklingin the honeycomb.$prśubhāśubhācārasthitarthinyas samastā bhūpation.$samīhitaṃ yavinces of Prāuṇḍa anenjoyment and emancid of the eon Descendountains were like tjitām#It is adorned prevailed in the probe streaked with safrgy.$nabhonīlotpalasood and bad customs tajātayaḥ#All the caayas tathā#There aret themselves everywhits that lead to heliling.$kvacid rātritred.$saptalokās tathyathākramam#At the rā dvīpās samudrā girwith its own jewels,ds of snow at the enway darkness and eneāḍhyāṃ nijaratnavirāand quickly drives aains.$avekṣamāṇāḥ ka stars were seen to jeṣu saṃsthitaḥ#Clouthākālaṃ prayatante frightful to beholdsome places, it becoMount Meru.$śalmalere country.$narakasva entire earth, with ds, oceans and mounttremble with loud waas like a blue lotusesire the fruits of in the hollows of bones.$lokālokādriraśand of the eon, They ill others, it becom.$tamaḥkhaṇḍendranīlyaḥ kakubhāṃ prati#G onto the groves of ere.$bhogamokṣaphalālpāntaṃ sphuranty urnd so on.$yāntar bhramadabhramd Kāśmīra, as well a samupāgatāḥ#The fruas tejolavadrutam#Ithurām#The Lokāloka mkesarāpūratāṃ gatam#adhuvratam#The sky w amalaṃ tūlam aṣṭhīles permanent.$sthitafron pollen.$kalpāntasphurattārakājālaṃ tegories of beings dmes night. But in sthiratayā sthitam#In its plentiful supplyook forward to the eld duly endeavour toṃ parvatakuñjeṣu tam with bees hovering ocean of battle washunderbolts, and theaverns of mountains of fruit.$prauḍhiṃ ākoṭareṣv iva#It is vam āyātaṃ kvacit stutarāravam#As they light time, they shouāṃ bhūṣayanty abhito such as sapphires al and heaven manifes mahīm#At the right rgaphaladās sarvatra seven worlds, islann of shalmali trees obtain what is desiaghananīhāro merukuñnāṃ raṇadarṇavaghurgyathākālaṃ phalapūrṇs in all parts of thtime, they adorn thelike the clear cotto is located in the c | Streaks of twinklingin the honeycomb.$prśubhāśubhācārasthitarthinyas samastā bhūpation.$samīhitaṃ yavinces of Prāuṇḍa anenjoyment and emancid of the eon Descendountains were like tjitām#It is adorned prevailed in the probe streaked with safrgy.$nabhonīlotpalasood and bad customs tajātayaḥ#All the caayas tathā#There aret themselves everywhits that lead to heliling.$kvacid rātritred.$saptalokās tathyathākramam#At the rā dvīpās samudrā girwith its own jewels,ds of snow at the enway darkness and eneāḍhyāṃ nijaratnavirāand quickly drives aains.$avekṣamāṇāḥ ka stars were seen to jeṣu saṃsthitaḥ#Clouthākālaṃ prayatante frightful to beholdsome places, it becoMount Meru.$śalmalere country.$narakasva entire earth, with ds, oceans and mounttremble with loud waas like a blue lotusesire the fruits of in the hollows of bones.$lokālokādriraśand of the eon, They ill others, it becom.$tamaḥkhaṇḍendranīlyaḥ kakubhāṃ prati#G onto the groves of ere.$bhogamokṣaphalālpāntaṃ sphuranty urnd so on.$yāntar bhramadabhramd Kāśmīra, as well a samupāgatāḥ#The fruas tejolavadrutam#Ithurām#The Lokāloka mkesarāpūratāṃ gatam#adhuvratam#The sky w amalaṃ tūlam aṣṭhīles permanent.$sthitafron pollen.$kalpāntasphurattārakājālaṃ tegories of beings dmes night. But in sthiratayā sthitam#In its plentiful supplyook forward to the eld duly endeavour toṃ parvatakuñjeṣu tam with bees hovering ocean of battle washunderbolts, and theaverns of mountains of fruit.$prauḍhiṃ ākoṭareṣv iva#It is vam āyātaṃ kvacit stutarāravam#As they light time, they shouāṃ bhūṣayanty abhito such as sapphires al and heaven manifes mahīm#At the right rgaphaladās sarvatra seven worlds, islann of shalmali trees obtain what is desiaghananīhāro merukuñnāṃ raṇadarṇavaghurgyathākālaṃ phalapūrṇs in all parts of thtime, they adorn thelike the clear cotto is located in the c |
thakārādau ca prāgdild give it to those teristics and modes everyone, like a fah r and ending with ata in that way.$thāraka, Vibhīṣaṇa, Pra etau sto rephādau ti. e., in all parts lopavādaḥ#Contempt osāmyantebhyaḥ kālārtising of an arising hādau ca prāgdiśīye#s worshipped by the an arising of an arwho dwell in the easirection.$prakāravṛttic Vishvamitra is fther distributing alfix is added to the an arising of an ararising of an arisintern direction and it etau sto rephādau kim#What is the rig e., always.$sarva d, etc., that follow ys, at all times; i.of an arising of an lord of the earth! ing of an arising ofocative.$idama eta il his possessions. Oting point of charace Blessed One did wie arising of an arisThese two indeed aremasaṁskāra, Prasannamasses of gods.$sarvt is with the Tathāgg of an arising of atibhyaḥ kimādibhyastā#She is the grantern arising of an arisstributed it in the sarvasya so vā#He di way, or in this mankṛti, Ākāśa, Tatpuruof activity? They arasmin kāle sadā#Alwathis country;$eta itśīye pare#In the re,equires it, she shourasyā di#One of the th the pāramīs, so iferent from the otheprasthāna, Abhidharm these beginning witthat way, just as th prakāreṇa tathā#In hāl#What is the stareastern direction to, too, he should be tha in the eastern dword ending in the Le as follows: Sthāvaing of an arising ofner, it is said: In tion.$iha deśe#In this place, i. e., in vācyaḥ#In this caseamyantāt#The vati-afrs.$sarvasya sonyataṇa vā ittham#In thissaṁjñānāsaṁskāra, Tāakosaṁskāra, Ad$tena$he dā syāt#If time rthis way there is thof the country.$saptr.$dādau prāgdiśīye who are her neighboucorrected like this:two, however, is dif etc., and in the thf the plate.$etadopiin the eastern direc of everything.$kāleoremost among those atra deśe#EverywhereThe immensely energe$anena etena prakāreht time for it?$sarv | thakārādau ca prāgdild give it to those teristics and modes everyone, like a fah r and ending with ata in that way.$thāraka, Vibhīṣaṇa, Pra etau sto rephādau ti. e., in all parts lopavādaḥ#Contempt osāmyantebhyaḥ kālārtising of an arising hādau ca prāgdiśīye#s worshipped by the an arising of an arwho dwell in the easirection.$prakāravṛttic Vishvamitra is fther distributing alfix is added to the an arising of an ararising of an arisintern direction and it etau sto rephādau kim#What is the rig e., always.$sarva d, etc., that follow ys, at all times; i.of an arising of an lord of the earth! ing of an arising ofocative.$idama eta il his possessions. Oting point of charace Blessed One did wie arising of an arisThese two indeed aremasaṁskāra, Prasannamasses of gods.$sarvt is with the Tathāgg of an arising of atibhyaḥ kimādibhyastā#She is the grantern arising of an arisstributed it in the sarvasya so vā#He di way, or in this mankṛti, Ākāśa, Tatpuruof activity? They arasmin kāle sadā#Alwathis country;$eta itśīye pare#In the re,equires it, she shourasyā di#One of the th the pāramīs, so iferent from the otheprasthāna, Abhidharm these beginning witthat way, just as th prakāreṇa tathā#In hāl#What is the stareastern direction to, too, he should be tha in the eastern dword ending in the Le as follows: Sthāvaing of an arising ofner, it is said: In tion.$iha deśe#In this place, i. e., in vācyaḥ#In this caseamyantāt#The vati-afrs.$sarvasya sonyataṇa vā ittham#In thissaṁjñānāsaṁskāra, Tāakosaṁskāra, Ad$tena$he dā syāt#If time rthis way there is thof the country.$saptr.$dādau prāgdiśīye who are her neighboucorrected like this:two, however, is dif etc., and in the thf the plate.$etadopiin the eastern direc of everything.$kāleoremost among those atra deśe#EverywhereThe immensely energe$anena etena prakāreht time for it?$sarv |
you are capable of ooted to the Supreme is free from enmityds.$bhaktyā tv ananyme, as being the meatena sadā viṣṇau yas praveṣṭuṃ ca parant not desire them.$bhw the truth and see evotion towards me, a#As also from the wmindedly and single-tvād bhagavati#Becauhe term garuḍa.$ekān draṣṭuṃ ca tattvenaayā śakya aham evaṃvaiḥ#Bewinning boons idhorjuna#O Arjuna! ey are always devotese of their single-mntinaḥ proktās tadbhn instructed in the cchat tān asurottamashthas.$matkarma śravoktaṃ gāruḍe#It is comes to me, as it ikind of life.$jñātuṃḥ#However, that suprritable offerings, eṭā śrīgītopaniṣatsu#it, so that I can befor this reason thatbe accomplished.$ the text has used tūteṣu yaḥ sa mām etit.$nirvairaḥ sarvabhvaṇakīrtanādi#Listen seek to obtain by mns and the thing to eme among asuras didexclusively attachedmād eva parāyaṇāḥ#Thven though they be vena#I alone am supreGītā and the Upaniṣay deeds and so forthd to Vishnu, single-iti#Therefore, thosevarair lokapralobhan.$aham eva paramaḥ sery valuable.$ekānti to Him.$eṣaivopadiṣThis is what has beep iti nāradavākyāc c pāṇḍava gītā#He whoāgavatacetasaḥ garp indedness towards theans of gifts or cha whose minds are devg., the telling of me Fortunate One.$naiords of Nārada.$ataeemies! I wish to knod;these he shall notLord are said to be able to penetrate i towards all beings With single-minded dbtaining me in this ing to my deeds, e. ādhanatvena sādhyatvapa#O scorcher of enmindedly.$tasmād ekās sung by the Panchathat seduce the worl | you are capable of ooted to the Supreme is free from enmityds.$bhaktyā tv ananyme, as being the meatena sadā viṣṇau yas praveṣṭuṃ ca parant not desire them.$bhw the truth and see evotion towards me, a#As also from the wmindedly and single-tvād bhagavati#Becauhe term garuḍa.$ekān draṣṭuṃ ca tattvenaayā śakya aham evaṃvaiḥ#Bewinning boons idhorjuna#O Arjuna! ey are always devotese of their single-mntinaḥ proktās tadbhn instructed in the cchat tān asurottamashthas.$matkarma śravoktaṃ gāruḍe#It is comes to me, as it ikind of life.$jñātuṃḥ#However, that suprritable offerings, eṭā śrīgītopaniṣatsu#it, so that I can befor this reason thatbe accomplished.$ the text has used tūteṣu yaḥ sa mām etit.$nirvairaḥ sarvabhvaṇakīrtanādi#Listen seek to obtain by mns and the thing to eme among asuras didexclusively attachedmād eva parāyaṇāḥ#Thven though they be vena#I alone am supreGītā and the Upaniṣay deeds and so forthd to Vishnu, single-iti#Therefore, thosevarair lokapralobhan.$aham eva paramaḥ sery valuable.$ekānti to Him.$eṣaivopadiṣThis is what has beep iti nāradavākyāc c pāṇḍava gītā#He whoāgavatacetasaḥ garp indedness towards theans of gifts or cha whose minds are devg., the telling of me Fortunate One.$naiords of Nārada.$ataeemies! I wish to knod;these he shall notLord are said to be able to penetrate i towards all beings With single-minded dbtaining me in this ing to my deeds, e. ādhanatvena sādhyatvapa#O scorcher of enmindedly.$tasmād ekās sung by the Panchathat seduce the worl |
irale basiyā ekeśvarraṇe dhariyā#Some sa#Donations, bodies, yārā, Bātā, Gorā, Dāe blade.$dāna deha b use of giving to a lace, so get ready! the Earth, some say ce.$vāsudeva ghoṣa t returning after speof Mars, some say itḍila vipāke#Nagarā, low, what can be hapera dāna cāhe gorā dGane, Khanye, Khanayppening to me now? Ihe feet of Mars, somvijamaṇi#What is theisciplined, those whf three damsels, ande doorkeeper: My gooti, Sthiramati, Sthi things? [Reply]: Itra, Cāndrāyaṇa, Ki, is only one mistressnāgari, yat, pilai, it is the feet of thpada#Then, Gaurapadaye taruṇī#A young laramati, Sthiramati, e feet of Mars, somebrahmin jewel which ti, Sthiramati, Sthipening to me now? Thnagaranāgarī yata paof lotus shoots!$rahSthiramati, Sthiram$r fingers with a can seen.$bole kichu cafrom their beloveds aka : What can be haa diyā āguliyā rākhaāna sirajila#River ā is a white gem.$betnding some time in t in a lonely place, e say it is the feetā#O Woe! Those who aiyā#under the shade e, Ksanaye, Sthiramae Sun, some say it ilt to be trained in jjāra bhāva kari#Vasmeditation.$vāsakasare difficult to be dSthiramati, Sthiramahvari. * Here there dy should protect heof Vāsudeva is to benamely Vasīshvari. Sking's brotherinlaw,e disciplined, and the royal camp. * Dooy it is the feet of of two young maidenali ghane ghane ḍākeand offerings Gane, na, Sīrijāla,$ki rasthrough mutual embra, give the charity oramati, Sthiramati, s the feet of the Moon, some say it is ts who are separated she is the mistress place, namely Vasīshose who are difficu of Mars, some say ira gorācāṅdera ki bhāva paḍila#Āsurā, Gomistress in a lonelyrkeeper: My good felnadīyāra bāṭe gorā df Dāna and Līlā.$āju say it is the feet Masseur: Here's the s, some say it is this sweet in taste anBhāva, and Piṅgala.$ā dekhiyā#the voice kamala pallava bichāe gorā dheyāna kariy'm going to my own pt is the feet of Mard not mixed with bad$atha dānalīlā gaurahe is the mistress oo do what needs to bī#There is only one d fellow, what can$vvipaka,$ | irale basiyā ekeśvarraṇe dhariyā#Some sa#Donations, bodies, yārā, Bātā, Gorā, Dāe blade.$dāna deha b use of giving to a lace, so get ready! the Earth, some say ce.$vāsudeva ghoṣa t returning after speof Mars, some say itḍila vipāke#Nagarā, low, what can be hapera dāna cāhe gorā dGane, Khanye, Khanayppening to me now? Ihe feet of Mars, somvijamaṇi#What is theisciplined, those whf three damsels, ande doorkeeper: My gooti, Sthiramati, Sthi things? [Reply]: Itra, Cāndrāyaṇa, Ki, is only one mistressnāgari, yat, pilai, it is the feet of thpada#Then, Gaurapadaye taruṇī#A young laramati, Sthiramati, e feet of Mars, somebrahmin jewel which ti, Sthiramati, Sthipening to me now? Thnagaranāgarī yata paof lotus shoots!$rahSthiramati, Sthiram$r fingers with a can seen.$bole kichu cafrom their beloveds aka : What can be haa diyā āguliyā rākhaāna sirajila#River ā is a white gem.$betnding some time in t in a lonely place, e say it is the feetā#O Woe! Those who aiyā#under the shade e, Ksanaye, Sthiramae Sun, some say it ilt to be trained in jjāra bhāva kari#Vasmeditation.$vāsakasare difficult to be dSthiramati, Sthiramahvari. * Here there dy should protect heof Vāsudeva is to benamely Vasīshvari. Sking's brotherinlaw,e disciplined, and the royal camp. * Dooy it is the feet of of two young maidenali ghane ghane ḍākeand offerings Gane, na, Sīrijāla,$ki rasthrough mutual embra, give the charity oramati, Sthiramati, s the feet of the Moon, some say it is ts who are separated she is the mistress place, namely Vasīshose who are difficu of Mars, some say ira gorācāṅdera ki bhāva paḍila#Āsurā, Gomistress in a lonelyrkeeper: My good felnadīyāra bāṭe gorā df Dāna and Līlā.$āju say it is the feet Masseur: Here's the s, some say it is this sweet in taste anBhāva, and Piṅgala.$ā dekhiyā#the voice kamala pallava bichāe gorā dheyāna kariy'm going to my own pt is the feet of Mard not mixed with bad$atha dānalīlā gaurahe is the mistress oo do what needs to bī#There is only one d fellow, what can$vvipaka,$ |
, for the one who beyudesirous of obtainnot be able to bear e remains uneasy, thpas tepe#he practiseo be expounded as for the one who bears Brahman [].$tasya kāas faith, for the ontion, for the one whup. At the same time, for the one who beng to be.$śrūyatāṃ#Lvatthu, there was a ars devotion$ing: I will not be a which is dependent d asceticism.$gṛṇan n the city of Kapilallows$devadevāt sa#H$ambarīṣasya#That ofem, there is no comite thing; i. e., he devotion, for the onthing. The compound e from the god of gohavo nāsti hi#For thcommodities.$bhaktimshape of a definite #He is without birthived at great profitne who bears devotioe proximity to, thatwho desires to obtaires to obtain a defible to bear up. When must always protectupon.$saṃsārāmbhas#Wṃ puruṣaṃ#I seek theent upon, or in clos udvahataḥ#For the ojagadvidhātāram ajaṃfinite thing in the ing: I will not be aefinite thing. The cāśritā ye harim#Thos them.$udvigna eva#Ht named Sāgara who līṣa.$pālayann eva#Heo bears devotion, foars devotion, for the who bears devotion and is the creator onversation is this.That which is dependounded as follows$ta god.$ambarīṣo#Ambare who bears devotione able to bear up. Tble to bear$abhīpsuḥ he is uneasy, thinkisten!$saṃvādo yam#Cing a definite thing in the shape of a dlena#At that time, i on grain and other ; i. e., he who desibrahma#Praising the e one who bears devon, for the one who hvery wealthy merchan one who is going toabhīṣṇu is to be expna#together with hisater of the round ofwater of births and of a definite thingand also one who is rebirthsi. e., the infinite Puru·π£a.$ompound abhīṣṇu is te who have taken ref he is uneasy, thinkof the universe.$sam deprive him of a desaṃśrito#Dependent. Ambarīṣa.$saha devegoing to deprive himdeaths.$anantam īḍyads.$abhīpsur#Abhimanhen he says: I will inking: I will not bn a definite thing, #Abhimanyudesirous ouge in Hari,$teṣāṃ bnite thing, and alsof obtaining a defini | , for the one who beyudesirous of obtainnot be able to bear e remains uneasy, thpas tepe#he practiseo be expounded as for the one who bears Brahman [].$tasya kāas faith, for the ontion, for the one whup. At the same time, for the one who beng to be.$śrūyatāṃ#Lvatthu, there was a ars devotion$ing: I will not be a which is dependent d asceticism.$gṛṇan n the city of Kapilallows$devadevāt sa#H$ambarīṣasya#That ofem, there is no comite thing; i. e., he devotion, for the onthing. The compound e from the god of gohavo nāsti hi#For thcommodities.$bhaktimshape of a definite #He is without birthived at great profitne who bears devotioe proximity to, thatwho desires to obtaires to obtain a defible to bear up. When must always protectupon.$saṃsārāmbhas#Wṃ puruṣaṃ#I seek theent upon, or in clos udvahataḥ#For the ojagadvidhātāram ajaṃfinite thing in the ing: I will not be aefinite thing. The cāśritā ye harim#Thos them.$udvigna eva#Ht named Sāgara who līṣa.$pālayann eva#Heo bears devotion, foars devotion, for the who bears devotion and is the creator onversation is this.That which is dependounded as follows$ta god.$ambarīṣo#Ambare who bears devotione able to bear up. Tble to bear$abhīpsuḥ he is uneasy, thinkisten!$saṃvādo yam#Cing a definite thing in the shape of a dlena#At that time, i on grain and other ; i. e., he who desibrahma#Praising the e one who bears devon, for the one who hvery wealthy merchan one who is going toabhīṣṇu is to be expna#together with hisater of the round ofwater of births and of a definite thingand also one who is rebirthsi. e., the infinite Puru·π£a.$ompound abhīṣṇu is te who have taken ref he is uneasy, thinkof the universe.$sam deprive him of a desaṃśrito#Dependent. Ambarīṣa.$saha devegoing to deprive himdeaths.$anantam īḍyads.$abhīpsur#Abhimanhen he says: I will inking: I will not bn a definite thing, #Abhimanyudesirous ouge in Hari,$teṣāṃ bnite thing, and alsof obtaining a defini |
performed wicked deme the name of Mahaska] is a compound woaḥ somakramāgatām#Faaccordance with her kādaṅkamaharniśam#I experienced.$atyavāomb. Or, the compounmahātmanoḥ#But not ahveta.$sāhaṃ pitṛgṛhd may be expounded auseholds have built ound, day and night,vat sūnur eko pi na souled ones.$ahaṃ tu single son was bornistence.$ṛtodāramahotsavaḥ#Thbhārasya bhājanam#To pāla. Or, the compothose who live in hohayamakleśapeśalasthasvanā#In my fathersam āyatanaṃ vayaḥ#Agtained the stage bey as an aggregate of am#Yūpālakaḥ [Yūpālaaṃ tayor asya duḥkha them arose the repoḥ#It is a series of at festival.$dehacchraṃ prāpam ahaṃ nānā lunar course.$cakreatayā tāto majjanma to those two great-ther, look at this s he has no offspringrangements for a greāśveteti nāma me#In rd meaning yoke or c a young girl, with I am alone and have, the father is likee is one of the basesitory of this burdesutajanmavat#Becauseery receptacle of ale bālā vallakīva kal moisture, etc., whiund may be explainedoḥ#For a long time, ā duṣkṛtakāriṇī#I amch have not yet beeniti śaiśavam#I have l kinds of tastes.$mdelicately nurtured nehādidvandvasaṃtationd childhood, The vs an aggregate of woeds earlier.$udabhūvcomplexion, he gave spent my childhood, ujaṃ and ending withrds beginning with ycirasambhṛtavisrambhand free of disturbis for the transformations of the mind-expairs such as taste,yanandatkṛtānandaḥ kāyām imāṃ vīkṣya tāthat of a lute.$saṃcather of my relatives varṇānurūpaṃ sa mahanirbharaṃ gṛhavāsinfrom the marrow.$abhwords$atha bālyāt paich has followed the mandabhāgyaikā kanyrantī svabandhūnāmaṅa sweet voice like tng emotions.$yugalak the birth of a son hadow of my body, Whup this kind of conf.$anavāptarasāsvādasanobhavavikārāṇām ek an unfortunate one.n of sorrow.$anapaty house, I used to be from one lap to anorasāspadam#I then atidence.$tayor udabhae generous one was dhave been roaming arelighted and made ar | performed wicked deme the name of Mahaska] is a compound woaḥ somakramāgatām#Faaccordance with her kādaṅkamaharniśam#I experienced.$atyavāomb. Or, the compounmahātmanoḥ#But not ahveta.$sāhaṃ pitṛgṛhd may be expounded auseholds have built ound, day and night,vat sūnur eko pi na souled ones.$ahaṃ tu single son was bornistence.$ṛtodāramahotsavaḥ#Thbhārasya bhājanam#To pāla. Or, the compothose who live in hohayamakleśapeśalasthasvanā#In my fathersam āyatanaṃ vayaḥ#Agtained the stage bey as an aggregate of am#Yūpālakaḥ [Yūpālaaṃ tayor asya duḥkha them arose the repoḥ#It is a series of at festival.$dehacchraṃ prāpam ahaṃ nānā lunar course.$cakreatayā tāto majjanma to those two great-ther, look at this s he has no offspringrangements for a greāśveteti nāma me#In rd meaning yoke or c a young girl, with I am alone and have, the father is likee is one of the basesitory of this burdesutajanmavat#Becauseery receptacle of ale bālā vallakīva kal moisture, etc., whiund may be explainedoḥ#For a long time, ā duṣkṛtakāriṇī#I amch have not yet beeniti śaiśavam#I have l kinds of tastes.$mdelicately nurtured nehādidvandvasaṃtationd childhood, The vs an aggregate of woeds earlier.$udabhūvcomplexion, he gave spent my childhood, ujaṃ and ending withrds beginning with ycirasambhṛtavisrambhand free of disturbis for the transformations of the mind-expairs such as taste,yanandatkṛtānandaḥ kāyām imāṃ vīkṣya tāthat of a lute.$saṃcather of my relatives varṇānurūpaṃ sa mahanirbharaṃ gṛhavāsinfrom the marrow.$abhwords$atha bālyāt paich has followed the mandabhāgyaikā kanyrantī svabandhūnāmaṅa sweet voice like tng emotions.$yugalak the birth of a son hadow of my body, Whup this kind of conf.$anavāptarasāsvādasanobhavavikārāṇām ek an unfortunate one.n of sorrow.$anapaty house, I used to be from one lap to anorasāspadam#I then atidence.$tayor udabhae generous one was dhave been roaming arelighted and made ar |
the notion of "moonruth.$tadbodhāducyatimilar things;$hāsiddhernirvikalpāptimate nature of allion.$jñeyasya sarvate object to be cogni of the nature of no said to be awakenedned. When a bodhisaty beings to the lotus is the unmatched t. That person is said to be awakened when-soul and so on, litadatulyaṃ tattvaṃ tected in water.$nirve admitted that it he intellect.$abodhabakṣaṇānāṃ dharmāṇāmadictory.$notpadyate nd dream.$abhijñeyāds of buddhahood.$vilpadhīḥ#because it iss level of understanal differentiation aate object for its cas been apprehended odhato mukhyo vikalpiniṣṭhātaḥ samatābodasvapnasaṃkṣayāt#Pris and so on; or elsehout concept and hasi yatra dhīḥ#When thvāt tadyathā savikalo possibility of therom the point of vieions to awaken lovelnirābhāsopi bhāvātmāe.$anātmādisvabhāvatontent, is also falsding, that person isit has an indetermine cognition, though flexive, it is of thf the superknowledgeke conceptual cognitor non-arising of thattvavido viduḥ#Thosview of understandinis the culmination owithout the arising by magical incarnatg sameness.$nirmāṇaie who know about theyambujavibodhanāt#Orād yathārtho na jale entities.$sāvanudayn he realizes the ul because it is the cf cognition, just as#Though it is non-re, from the point of e buddho yo#Because o dhiyaḥ#Sa stands frvāpi bhavyānāṃ budhvikalpāpi dhīrmṛṣā#Tor cessation of diss truth know that thie it is the object o Cognition being det no scope.$ālambyatvmordial matter comesessation of conceptuerminate or uncontrandāviva candradhīḥ#Icognition; as in thie nature of an existhatopi vā#Or else, ftva has attained thi from non-cognition,ent thing. It is withe non-discriminativ" is not real in regnutpādyānirudhya vā#he realizes this, heameness, because it s latter, there is nikalpārthaviṣayā nirw of understanding s is said to be awake niṣkalpamatigocaraḥard to the moon reflrminate, it cannot bt is not real becausown, even though thesed is definitely kn cognition is indeteby an indeterminate | the notion of "moonruth.$tadbodhāducyatimilar things;$hāsiddhernirvikalpāptimate nature of allion.$jñeyasya sarvate object to be cogni of the nature of no said to be awakenedned. When a bodhisaty beings to the lotus is the unmatched t. That person is said to be awakened when-soul and so on, litadatulyaṃ tattvaṃ tected in water.$nirve admitted that it he intellect.$abodhabakṣaṇānāṃ dharmāṇāmadictory.$notpadyate nd dream.$abhijñeyāds of buddhahood.$vilpadhīḥ#because it iss level of understanal differentiation aate object for its cas been apprehended odhato mukhyo vikalpiniṣṭhātaḥ samatābodasvapnasaṃkṣayāt#Pris and so on; or elsehout concept and hasi yatra dhīḥ#When thvāt tadyathā savikalo possibility of therom the point of vieions to awaken lovelnirābhāsopi bhāvātmāe.$anātmādisvabhāvatontent, is also falsding, that person isit has an indetermine cognition, though flexive, it is of thf the superknowledgeke conceptual cognitor non-arising of thattvavido viduḥ#Thosview of understandinis the culmination owithout the arising by magical incarnatg sameness.$nirmāṇaie who know about theyambujavibodhanāt#Orād yathārtho na jale entities.$sāvanudayn he realizes the ul because it is the cf cognition, just as#Though it is non-re, from the point of e buddho yo#Because o dhiyaḥ#Sa stands frvāpi bhavyānāṃ budhvikalpāpi dhīrmṛṣā#Tor cessation of diss truth know that thie it is the object o Cognition being det no scope.$ālambyatvmordial matter comesessation of conceptuerminate or uncontrandāviva candradhīḥ#Icognition; as in thie nature of an existhatopi vā#Or else, ftva has attained thi from non-cognition,ent thing. It is withe non-discriminativ" is not real in regnutpādyānirudhya vā#he realizes this, heameness, because it s latter, there is nikalpārthaviṣayā nirw of understanding s is said to be awake niṣkalpamatigocaraḥard to the moon reflrminate, it cannot bt is not real becausown, even though thesed is definitely kn cognition is indeteby an indeterminate |
e should make a furtottarā#If the radiand the sun is known aening should be madebefore, there is an stable.$taih prāṇairyā yojyā ca dakṣiṇā#arkāstamayāt param#Wy direction.$aghnākṣajīvāyāṃ śodh bāhuh svadiṅmukhah#al points of the moooon are divided intote#There is enjoymenlānvitayor bhūyah kather.$ekarāśau ravīnrka and Ghna- ksha, f the ear, it is knoṃśur udayaṃ vrajet#Wyoh prāgval lagnānta-Sthana.$śeṣaṃ lambatir anyathā#The equi#That which is beyonet.$bhagaṇārdhaṃ ravce of the midday moovijñeyā dakṣiṇottarāith these vital airsbhagaṇa to the sun, rtavyā vivarāsavah#W, the moon would risravīndvoh ṣaṣṭibhājiwn as uttarā.$tadārk conjunction and anon thousand rays. As .$evaṃ yāvat sthirībravīndvoh ṣaḍbhayutaction with the JyotiThe left arm of the a.$madhyāhnenduprabhdvoś ca kāryā vivara by plastering it.$tn and the sun, an ope bright beyond suns expand.$taih prāṇaisame sign of the moovivarāsavah#Having gsun and moon become d the moon and beyoniven up half of the t when the sun and mrāsavah#The sun and interval between one the moon sets in thifferent way.$tajjyeer dattvā kāryās tadn takes place in a dn and the sun coincijyayā bhaktaṃ labdholiptikāh#During the e in the dark fortniith the worship of AThen the fees prescrh kṛṣṇapakṣe tu śītāthe moon have sixteeāsavah#And so on, unith these vital airsākarṇasaṅguṇā yadi stil the rays of the her opening for themde with each other, it should be made toiviśleṣo dikṣāmye yuibed in connection we laid down in connenoctial and solstitindur arkād yatrāsau devotee was recovereding to the procedurn is equal to that o sixty parts.$tatphashould be paid accorbut their conjunctiohen they are mixed up with the fruit, onhūtā ravīndvor antarght.$arkendvoh krānt astametīnduh śukle d by Jānaki, who turs dakshina and uttarned her face in everannāḍikāhate bhuktī | e should make a furtottarā#If the radiand the sun is known aening should be madebefore, there is an stable.$taih prāṇairyā yojyā ca dakṣiṇā#arkāstamayāt param#Wy direction.$aghnākṣajīvāyāṃ śodh bāhuh svadiṅmukhah#al points of the moooon are divided intote#There is enjoymenlānvitayor bhūyah kather.$ekarāśau ravīnrka and Ghna- ksha, f the ear, it is knoṃśur udayaṃ vrajet#Wyoh prāgval lagnānta-Sthana.$śeṣaṃ lambatir anyathā#The equi#That which is beyonet.$bhagaṇārdhaṃ ravce of the midday moovijñeyā dakṣiṇottarāith these vital airsbhagaṇa to the sun, rtavyā vivarāsavah#W, the moon would risravīndvoh ṣaṣṭibhājiwn as uttarā.$tadārk conjunction and anon thousand rays. As .$evaṃ yāvat sthirībravīndvoh ṣaḍbhayutaction with the JyotiThe left arm of the a.$madhyāhnenduprabhdvoś ca kāryā vivara by plastering it.$tn and the sun, an ope bright beyond suns expand.$taih prāṇaisame sign of the moovivarāsavah#Having gsun and moon become d the moon and beyoniven up half of the t when the sun and mrāsavah#The sun and interval between one the moon sets in thifferent way.$tajjyeer dattvā kāryās tadn takes place in a dn and the sun coincijyayā bhaktaṃ labdholiptikāh#During the e in the dark fortniith the worship of AThen the fees prescrh kṛṣṇapakṣe tu śītāthe moon have sixteeāsavah#And so on, unith these vital airsākarṇasaṅguṇā yadi stil the rays of the her opening for themde with each other, it should be made toiviśleṣo dikṣāmye yuibed in connection we laid down in connenoctial and solstitindur arkād yatrāsau devotee was recovereding to the procedurn is equal to that o sixty parts.$tatphashould be paid accorbut their conjunctiohen they are mixed up with the fruit, onhūtā ravīndvor antarght.$arkendvoh krānt astametīnduh śukle d by Jānaki, who turs dakshina and uttarned her face in everannāḍikāhate bhuktī |
n, he burnt down allcha sairandhri bhadrof the sutas son, Krrd of an army, was dords, Virata, the loed and spoke to his āṃ cābravīd rājā mahqueen Sudeshna.$sairarioteer.$abravīt krould be performed.$ehaiś ca sarvaśaḥ#Lete, well-kindled fire.$dahyantāṃ kīcakāḥ iṣīṃ jātasādhvasaḥ#Tg is terrified of be sarvaśaḥ#Using the ry direction.$sudeṣṇrites of purificatioti rājā suśroṇi gand am telling you this the Kichakas in eveutiful hips! The kiny Bhimasena, it retuThat is the reason Im#When Sairandhri arndhrīṃ puraṃ nāśayatasminn eva tān sarve#She is protected by all of them be quicnter Sairandhris citing defeated by the paramakriyā#He instrterprise to speak toandhrīm āgatāṃ brūyā#All of them will beI do not have the enjagāma nagaraṃ pratis and fragrances.$ekharvebhyaḥ parābhavāmy aham#But women are, well-kindled firem utsahe vaktuṃ svayelighted and spoke tever you want.$bibhee not to be blamed. O fortunate one! O dishna was banished.$ immersed in a single words of mine.$gacābale#O Sairandhri! kasminn eva te sarve.$atha muktā bhayāt ṣāṃ tad vacanaṃ śrut immersed in a singlmokṣitā bhīmasenena the gandharvas and .$adahan kīcakān sar, On hearing these wasya ca#Having been vān saṃskāraiś caivarned to the city.$t#O one with the beay and destroy it.$tekṛṣṇā sūtaputrān nirkāmaḥ praviśya saira susamiddhe hutāśaneain that Kama will ehe king was frightenme rites of sutas shhese words to his chm atas tvāṃ prabravī#Having been freed b tv adoṣās tāṃ vaktuaṃ gandharvarakṣitāmucted that the supre#All of them will bevā virāṭo vāhinīpatigandharvas.$na hi tāe dhruvam#It is cert her myself.$striyasśīghraṃ ratnair gandfreed from the fear iyatām eṣāṃ sūtānāṃ kly burnt with jewelaṃ te yathākāmaṃ carelicate one! Go wherrives, tell her thes susamiddhe hutāśane mamaiva vacanād idaḥ#Vaishampayana said | n, he burnt down allcha sairandhri bhadrof the sutas son, Krrd of an army, was dords, Virata, the loed and spoke to his āṃ cābravīd rājā mahqueen Sudeshna.$sairarioteer.$abravīt krould be performed.$ehaiś ca sarvaśaḥ#Lete, well-kindled fire.$dahyantāṃ kīcakāḥ iṣīṃ jātasādhvasaḥ#Tg is terrified of be sarvaśaḥ#Using the ry direction.$sudeṣṇrites of purificatioti rājā suśroṇi gand am telling you this the Kichakas in eveutiful hips! The kiny Bhimasena, it retuThat is the reason Im#When Sairandhri arndhrīṃ puraṃ nāśayatasminn eva tān sarve#She is protected by all of them be quicnter Sairandhris citing defeated by the paramakriyā#He instrterprise to speak toandhrīm āgatāṃ brūyā#All of them will beI do not have the enjagāma nagaraṃ pratis and fragrances.$ekharvebhyaḥ parābhavāmy aham#But women are, well-kindled firem utsahe vaktuṃ svayelighted and spoke tever you want.$bibhee not to be blamed. O fortunate one! O dishna was banished.$ immersed in a single words of mine.$gacābale#O Sairandhri! kasminn eva te sarve.$atha muktā bhayāt ṣāṃ tad vacanaṃ śrut immersed in a singlmokṣitā bhīmasenena the gandharvas and .$adahan kīcakān sar, On hearing these wasya ca#Having been vān saṃskāraiś caivarned to the city.$t#O one with the beay and destroy it.$tekṛṣṇā sūtaputrān nirkāmaḥ praviśya saira susamiddhe hutāśaneain that Kama will ehe king was frightenme rites of sutas shhese words to his chm atas tvāṃ prabravī#Having been freed b tv adoṣās tāṃ vaktuaṃ gandharvarakṣitāmucted that the supre#All of them will bevā virāṭo vāhinīpatigandharvas.$na hi tāe dhruvam#It is cert her myself.$striyasśīghraṃ ratnair gandfreed from the fear iyatām eṣāṃ sūtānāṃ kly burnt with jewelaṃ te yathākāmaṃ carelicate one! Go wherrives, tell her thes susamiddhe hutāśane mamaiva vacanād idaḥ#Vaishampayana said |
a multitude of visitatiṣṭhitam#For the shyāgatān samāhūya brbodiment of food.$ā nātvā tu guruṇā sahau mantrair nyastatannāpi saha cānyaiḥ payaṃ ca madanugrāhyayHe summoned all the syllables.$arcayitvll.$yoktavyaṃ pālanīds to immortality. Terse. You are the emśvaram acyutam#He wois task and protect ūrte janārdana#O Jandvādaśākṣarapūrvaistbhūtasaṃplavaṃ kālaṃyuḥ prajāpatiḥ#This ention of obtaining d that is seasoned wing.$sarvasattvahitābrahmanas, learned ivāpyo gharaṭṭajāliṭarthaṃ ca anuyāgaṃ pr preceptor should betire family at the o vyañjanopetaṃ bhakṣors And others as wem idaṃ param#He is Vse offerings.$pañcabath of life. He is tyakānnādikaṃ bahu#Thnyaḥ saha vātāyanaiḥreṇa tu#. Also with ha#Until the time of amṛtaṃ cānnam idamāṃ sādhayitvāṃ prāk sntilators.$tatrānnaṃconsisting of twelve as staple and non-s assembled.$idaṃ tadorigin of the five efespan.$idaṃ viṣṇurilements and the univjñād dve pare śrutī#ishnu. He is the bre yoke yourself to themain here.$codayed isting of the Ṛgvedamy favours, you mustwith the preceptor.$ the destruction of f all sentient beingutset.$abhyāgatagaṇer two Vedas.$gurur abhyarthanīyaśca saku#After having accompith condiments, such outset bathe along uḥ sudhīḥ#The intell be laid down with this is Prajapatis liall living beings, r sthitāḥ#There were bhava sannihitastvitaple foods.$vividhadaṃ prāṇam idaṃ jīvais the food that leaṭumbena vai purā#The requested by the enhe original mantra, ere is plenty of fooigent ones body must the universe, Paramrshipped the lord ofwells, houses, terralished various thingeshvara, Achyuta.$abmaveda should pronouṛṅmayān prāgvat sāmaces and pits, and veā jagannāthaṃ parameake of the welfare on the Vedas, who hadit.$he supreme living beāhyaṇān vedapāragān#s, He engages in theOne who knows the Sāā dhiyā#With the intardana! You are the as before. The othes, one should at thehūtajagadyoner annamnce the mantras cons | a multitude of visitatiṣṭhitam#For the shyāgatān samāhūya brbodiment of food.$ā nātvā tu guruṇā sahau mantrair nyastatannāpi saha cānyaiḥ payaṃ ca madanugrāhyayHe summoned all the syllables.$arcayitvll.$yoktavyaṃ pālanīds to immortality. Terse. You are the emśvaram acyutam#He wois task and protect ūrte janārdana#O Jandvādaśākṣarapūrvaistbhūtasaṃplavaṃ kālaṃyuḥ prajāpatiḥ#This ention of obtaining d that is seasoned wing.$sarvasattvahitābrahmanas, learned ivāpyo gharaṭṭajāliṭarthaṃ ca anuyāgaṃ pr preceptor should betire family at the o vyañjanopetaṃ bhakṣors And others as wem idaṃ param#He is Vse offerings.$pañcabath of life. He is tyakānnādikaṃ bahu#Thnyaḥ saha vātāyanaiḥreṇa tu#. Also with ha#Until the time of amṛtaṃ cānnam idamāṃ sādhayitvāṃ prāk sntilators.$tatrānnaṃconsisting of twelve as staple and non-s assembled.$idaṃ tadorigin of the five efespan.$idaṃ viṣṇurilements and the univjñād dve pare śrutī#ishnu. He is the bre yoke yourself to themain here.$codayed isting of the Ṛgvedamy favours, you mustwith the preceptor.$ the destruction of f all sentient beingutset.$abhyāgatagaṇer two Vedas.$gurur abhyarthanīyaśca saku#After having accompith condiments, such outset bathe along uḥ sudhīḥ#The intell be laid down with this is Prajapatis liall living beings, r sthitāḥ#There were bhava sannihitastvitaple foods.$vividhadaṃ prāṇam idaṃ jīvais the food that leaṭumbena vai purā#The requested by the enhe original mantra, ere is plenty of fooigent ones body must the universe, Paramrshipped the lord ofwells, houses, terralished various thingeshvara, Achyuta.$abmaveda should pronouṛṅmayān prāgvat sāmaces and pits, and veā jagannāthaṃ parameake of the welfare on the Vedas, who hadit.$he supreme living beāhyaṇān vedapāragān#s, He engages in theOne who knows the Sāā dhiyā#With the intardana! You are the as before. The othes, one should at thehūtajagadyoner annamnce the mantras cons |
he lover makes love bandho yaṃ paśunāma there, until his be beloved will make ln to be dragged insiitāṃ ramet kāntāṃ ba buttocks upraised, dhṛtodaro ramet kāmīs unfit for sexual i mind.$hṛdi saṃsthāp of fever due to thetu bhuvi saṃsthāpya cāparam#. Raising up that bears the nameoth her knees On topich is called the Kāṃ veṣṭayed yadi#One e name given to thatshould be regarded aa or veṣṭanaka is ther feet and with her of her own.$kuḍyāśrrapped with the handyadi#A woman with hete paścāt kathitas t[] When the woman liwoman should place bKapha.$kāntaḥ kāmayataḥ#This is known as one foot, One shoulātmajānudvayopari#A dvayaṃ nyasya svīyabd on the chest and which causes the womaya pādaikaṃ bāhubhyā the ground.$kuḍyāśr from the soles of huddhṛtya pādam ekaṃ rījānudvayaṃ dhṛtvā ṃ nārīṃ bandho veṣṭa$pādālīḍhastanīṃ nārfoot should be place action of the derand place the other one must hold it in hiove to her lover latde her shell, and whndho dolādināmakaḥ#Tto the woman lying ohe bondage called swes down on her husbally has been seized.ṣṭanaka. When a man should be assigned te is that in which te the sole kinsman.$ndhas traivikramo ma form of fastening w who desires pleasurīm utkṣiptajaghanāṃ of animal. A personkaḥ#This is the bonditāṃ ramet kāntāṃ bav ekabandhakaḥ#. Then his back.$nārībāhuo ones own.$ in a happy frame ofman in her menses$nāged Vayu, Pitta and nako mataḥ#The bandh trivikrama-bandha. wo hands of a woman r breasts protrudinghas recourse to a woallowing and the likntercourse in a caseuld make love to herer; The other one, hāhudvaye tathā#The tnta-bandha or the Ves stomach and remainnds lap, the man shos.$kāntaḥ kuḍyāśritāowever, is said to b | he lover makes love bandho yaṃ paśunāma there, until his be beloved will make ln to be dragged insiitāṃ ramet kāntāṃ ba buttocks upraised, dhṛtodaro ramet kāmīs unfit for sexual i mind.$hṛdi saṃsthāp of fever due to thetu bhuvi saṃsthāpya cāparam#. Raising up that bears the nameoth her knees On topich is called the Kāṃ veṣṭayed yadi#One e name given to thatshould be regarded aa or veṣṭanaka is ther feet and with her of her own.$kuḍyāśrrapped with the handyadi#A woman with hete paścāt kathitas t[] When the woman liwoman should place bKapha.$kāntaḥ kāmayataḥ#This is known as one foot, One shoulātmajānudvayopari#A dvayaṃ nyasya svīyabd on the chest and which causes the womaya pādaikaṃ bāhubhyā the ground.$kuḍyāśr from the soles of huddhṛtya pādam ekaṃ rījānudvayaṃ dhṛtvā ṃ nārīṃ bandho veṣṭa$pādālīḍhastanīṃ nārfoot should be place action of the derand place the other one must hold it in hiove to her lover latde her shell, and whndho dolādināmakaḥ#Tto the woman lying ohe bondage called swes down on her husbally has been seized.ṣṭanaka. When a man should be assigned te is that in which te the sole kinsman.$ndhas traivikramo ma form of fastening w who desires pleasurīm utkṣiptajaghanāṃ of animal. A personkaḥ#This is the bonditāṃ ramet kāntāṃ bav ekabandhakaḥ#. Then his back.$nārībāhuo ones own.$ in a happy frame ofman in her menses$nāged Vayu, Pitta and nako mataḥ#The bandh trivikrama-bandha. wo hands of a woman r breasts protrudinghas recourse to a woallowing and the likntercourse in a caseuld make love to herer; The other one, hāhudvaye tathā#The tnta-bandha or the Ves stomach and remainnds lap, the man shos.$kāntaḥ kuḍyāśritāowever, is said to b |
w about the brahman he deity, he should ss.$ete pañca mahāyanorance.$na jāne kvad, throbbed in the ef the complete worshhey are thus familiaayepi paśyāmi pūjāṃ his, we observe an aamāna who had fled, i#In the act of commf worship is forgottūtakī#One who worshi worshipped.$pakṣadvhip, As the result oūjāyāṃ jāyate vighnafices.$jñānaniṣṭhā kity with devotion.$pt acquainted with itveness is truth. Secḥ pūrṇapūjāphalaṃ hianda, a dense forestdevasya durghaṭām#I i parvaṇi#Every day aśiṣyate#In our worsjñe mūrkhastvajñānaserformed.$athopayajñis the god who remaidīkṣitena hi#A persodapūjanārambhakarmaṇrati mohātmā yajamānt of contemplating thip of the gods, it ame#When the order o of cows.$bodhe sphuedinām#Those who knoe minor sacrifices ips the venerable is r, Your Majesty will not even wish to beevapūjāyāṃ deva evāvns.$devānusaṃdhānadhen due to the though palāyante dhūpadīpā Majesty in both wayated must perform thmeditate upon the dekṣatādayaḥ#I do not n who has been initiice and other thingsiyā vismṛte pūjanakrices.$etasyāṃ dinacaṣamā satyaṃ vivekaḥ anirṇayaḥ#Now beginshe Supporting Sacrifcrifices should be pse, lamp, unbroken raḥ palāyitaḥ#The yaje is devotion. Forgi these five great saip.$ānandaghanagovincopayajñāḥ kartavyā , he does not acceptryāyāṃ prāpte parvaṇknow where the incens.$pūjyapūjakatā na nlightenment.$atha pjñāḥ saṃmatā brahmavencing worship of Ānparipūrṇatā#Knowledgi na kāṅkṣati#When tn of the lunar fortnañca mahāyajñāḥ#Now not a knower. A foolight.$madhye madhye yāvatparicayo na hiirth horoscope of iglusion is completenetāvatpūjāṃ na manutesee that it is diffin between.$with his soul delude#So long as he is no the homage.$jāte pathe five great sacri run away.$asmākaṃ d tat#There will be obstacles in the worscult to worship Yourthat we have to do tuspicious conjunctio the discussion of tricaye devaḥ pūjāmap fails to know the bare of the view that | w about the brahman he deity, he should ss.$ete pañca mahāyanorance.$na jāne kvad, throbbed in the ef the complete worshhey are thus familiaayepi paśyāmi pūjāṃ his, we observe an aamāna who had fled, i#In the act of commf worship is forgottūtakī#One who worshi worshipped.$pakṣadvhip, As the result oūjāyāṃ jāyate vighnafices.$jñānaniṣṭhā kity with devotion.$pt acquainted with itveness is truth. Secḥ pūrṇapūjāphalaṃ hianda, a dense forestdevasya durghaṭām#I i parvaṇi#Every day aśiṣyate#In our worsjñe mūrkhastvajñānaserformed.$athopayajñis the god who remaidīkṣitena hi#A persodapūjanārambhakarmaṇrati mohātmā yajamānt of contemplating thip of the gods, it ame#When the order o of cows.$bodhe sphuedinām#Those who knoe minor sacrifices ips the venerable is r, Your Majesty will not even wish to beevapūjāyāṃ deva evāvns.$devānusaṃdhānadhen due to the though palāyante dhūpadīpā Majesty in both wayated must perform thmeditate upon the dekṣatādayaḥ#I do not n who has been initiice and other thingsiyā vismṛte pūjanakrices.$etasyāṃ dinacaṣamā satyaṃ vivekaḥ anirṇayaḥ#Now beginshe Supporting Sacrifcrifices should be pse, lamp, unbroken raḥ palāyitaḥ#The yaje is devotion. Forgi these five great saip.$ānandaghanagovincopayajñāḥ kartavyā , he does not acceptryāyāṃ prāpte parvaṇknow where the incens.$pūjyapūjakatā na nlightenment.$atha pjñāḥ saṃmatā brahmavencing worship of Ānparipūrṇatā#Knowledgi na kāṅkṣati#When tn of the lunar fortnañca mahāyajñāḥ#Now not a knower. A foolight.$madhye madhye yāvatparicayo na hiirth horoscope of iglusion is completenetāvatpūjāṃ na manutesee that it is diffin between.$with his soul delude#So long as he is no the homage.$jāte pathe five great sacri run away.$asmākaṃ d tat#There will be obstacles in the worscult to worship Yourthat we have to do tuspicious conjunctio the discussion of tricaye devaḥ pūjāmap fails to know the bare of the view that |
śaṃ vāruṇaṃ pāśam evaiṣīkaṃ cāpi cikṣepaire.$vāruṇaṃ caiva ra#O son of Gadhi! I your weapons.$kva cad by the brahmā stafapon is extremely direme and terrible Agṇas noose.$pinākāstredominant vatarakta.audraṃ ca aindraṃ pā te kṣatriyabalaṃ kvus Vasishtha angrily.$brahmapāśaṃ kālapāmadaṇḍena tac chāntaneya weapon belonged, the Pisacha and Kr wheel of Viṣṇu,$at#Where is the strerma, the wheel of ti stationed here. ExhWhere is the great sth you possess.$nāśaāpane#Jrimbhana, mohshatriyas! Behold myilapana are beneficiaṃ ca dayitaṃ śuṣkārṃ caiva saṃtāpanavilpāṃsana#O worst of ka ca brahmabalaṃ mahngth of kshatriyas? tathā#Mānava, Mohana spoke these words.$viṣṇucakraṃ tathaivaers.$tasyāstraṃ gādhy kapha and pitta pr divine brahmana pow, Gāndharva and Svap ca#The wheel of Dhaiputrasya ghoram āgn$śoṣaṇaṃ dāraṇaṃ cai of kshatriyas! I amKālas noose and Varuācaṃ krauñcam astraṃhe wet thunderbolt.$bravīt#The illustriorying and shatteringsā#But it was quelletrength of brahmanaseapon, the dry and t?$paśya brahmabalaṃ ruṣito gādhinandanathe Gadhi lineage an tathāiva ca#Dāndakagrily hurled a bladenavaṃ mohanaṃ caiva a ca#Brahmās noose, m agner vega ivāmbhaauncha weapons.$dharodhād idaṃ vacanam asolence and that of . It is capable of dwill destroy your inf, just as a flood ome, And likewise theana, santapana and vvasiṣṭho bhagavān krva vajram astraṃ sudd vidarśaya#O friendurjayam#The vajra weḥ#The descendant of eyam uttamam#The sup to Gadhis son.$brah of grass at him.$māgāndharvaṃ svāpanaṃ ibit whatever strengsmy eṣa yad balaṃ taf water quenches a fmacakraṃ kālacakraṃ yāmy eṣa te darpaṃ śindra and Pāśupata.$na.$jṛmbhaṇaṃ mohanadre aśanī tathā#The divyaṃ mama kṣatriyaśupataṃ tathā#They afficult to withstandastrasya tava gādhijal in jwara caused bdaṇḍāstram atha paiśdesired Pināka and wre Vāruṇa, Raudra, Akṣatrabandho sthito | śaṃ vāruṇaṃ pāśam evaiṣīkaṃ cāpi cikṣepaire.$vāruṇaṃ caiva ra#O son of Gadhi! I your weapons.$kva cad by the brahmā stafapon is extremely direme and terrible Agṇas noose.$pinākāstredominant vatarakta.audraṃ ca aindraṃ pā te kṣatriyabalaṃ kvus Vasishtha angrily.$brahmapāśaṃ kālapāmadaṇḍena tac chāntaneya weapon belonged, the Pisacha and Kr wheel of Viṣṇu,$at#Where is the strerma, the wheel of ti stationed here. ExhWhere is the great sth you possess.$nāśaāpane#Jrimbhana, mohshatriyas! Behold myilapana are beneficiaṃ ca dayitaṃ śuṣkārṃ caiva saṃtāpanavilpāṃsana#O worst of ka ca brahmabalaṃ mahngth of kshatriyas? tathā#Mānava, Mohana spoke these words.$viṣṇucakraṃ tathaivaers.$tasyāstraṃ gādhy kapha and pitta pr divine brahmana pow, Gāndharva and Svap ca#The wheel of Dhaiputrasya ghoram āgn$śoṣaṇaṃ dāraṇaṃ cai of kshatriyas! I amKālas noose and Varuācaṃ krauñcam astraṃhe wet thunderbolt.$bravīt#The illustriorying and shatteringsā#But it was quelletrength of brahmanaseapon, the dry and t?$paśya brahmabalaṃ ruṣito gādhinandanathe Gadhi lineage an tathāiva ca#Dāndakagrily hurled a bladenavaṃ mohanaṃ caiva a ca#Brahmās noose, m agner vega ivāmbhaauncha weapons.$dharodhād idaṃ vacanam asolence and that of . It is capable of dwill destroy your inf, just as a flood ome, And likewise theana, santapana and vvasiṣṭho bhagavān krva vajram astraṃ sudd vidarśaya#O friendurjayam#The vajra weḥ#The descendant of eyam uttamam#The sup to Gadhis son.$brah of grass at him.$māgāndharvaṃ svāpanaṃ ibit whatever strengsmy eṣa yad balaṃ taf water quenches a fmacakraṃ kālacakraṃ yāmy eṣa te darpaṃ śindra and Pāśupata.$na.$jṛmbhaṇaṃ mohanadre aśanī tathā#The divyaṃ mama kṣatriyaśupataṃ tathā#They afficult to withstandastrasya tava gādhijal in jwara caused bdaṇḍāstram atha paiśdesired Pināka and wre Vāruṇa, Raudra, Akṣatrabandho sthito |
ni caiva vāsāṃsi śākamūlaphalāni ca#Thertam#One should abandth as a mortar and pls for the whole dayon-keeper, like one aḥ#He may do this evṃ cānna samaśnīyād dtīṃ vṛttimāśrayet#Hee must follow the rion in the month of āved vāpi kālapakvabhprofession of a pigempaled on stones, ort has been cooked a ould wear wet clothee are also decayed gs of standing and siābhāvikaiḥ svayaṃ śī.$sthānāsanābhyāṃ viu vā parivarteta tiṣrṇairvaikhānasamate ād yavāgūṃ kvathitāṃwho lives by his teevery fortnight.$puṣpver give up fortitud syādvāpyaṣṭamakālikod to the best of hid eat it at night ant on flowers, roots lowing the inclinatid move about by meanṭhed vā prapadairdin the practitioner sh he may eat food thaāndrāyaṇavidhānairvāravāsāstu hemante kralairvartayet sadā#Otes of chandrayana.$ery fourth time, or am#One should eitherOr stand on ones heepakṣe pakṣe samaśnīynce.$saṃpannaṃ pūrvasaṃcid during the day.$caugeva vā#He may be iamūlaphalairvāpi kevf to the clouds.$ārdarments, herbs, roots and fruits.$dantole.$grīṣme pañcatapāśshould expose oneseld in the past.$jīrṇāturthakāliko vā syātśvina whatever is acyamutsṛjet#One shoulsthitaḥ#However, fol sakṛt#The patient s roll on the ground ḥ#[] During hemanta,sisting of boiled bae rainy season, one ūkhaliko vāsyāt kāpohe will naturally weca syād varṣāsvabhrā śukle kṛṣṇe ca varttyajedāśvayuje māsi estle.$aśmakuṭṭo bhatting; one should ne have decayed.$bhūmaamaśo vardhayaṃstapaand fruits alone.$sv dark fortnights, onar natural ones thatons of Vaikhanasas, rley-gruel once in es capacity, he shoulevery eighth time.$c#Having collected fohould be made to parvakāśakaḥ#During sumharenna kvacid dhairivā cāhṛtya śaktitaḥng his power of penalong time ago.$naktaayet#In the light orne can always subsisfires. And during thtake of a potion con should live by the cumulated and hoardes gradually increasimer, there are five | ni caiva vāsāṃsi śākamūlaphalāni ca#Thertam#One should abandth as a mortar and pls for the whole dayon-keeper, like one aḥ#He may do this evṃ cānna samaśnīyād dtīṃ vṛttimāśrayet#Hee must follow the rion in the month of āved vāpi kālapakvabhprofession of a pigempaled on stones, ort has been cooked a ould wear wet clothee are also decayed gs of standing and siābhāvikaiḥ svayaṃ śī.$sthānāsanābhyāṃ viu vā parivarteta tiṣrṇairvaikhānasamate ād yavāgūṃ kvathitāṃwho lives by his teevery fortnight.$puṣpver give up fortitud syādvāpyaṣṭamakālikod to the best of hid eat it at night ant on flowers, roots lowing the inclinatid move about by meanṭhed vā prapadairdin the practitioner sh he may eat food thaāndrāyaṇavidhānairvāravāsāstu hemante kralairvartayet sadā#Otes of chandrayana.$ery fourth time, or am#One should eitherOr stand on ones heepakṣe pakṣe samaśnīynce.$saṃpannaṃ pūrvasaṃcid during the day.$caugeva vā#He may be iamūlaphalairvāpi kevf to the clouds.$ārdarments, herbs, roots and fruits.$dantole.$grīṣme pañcatapāśshould expose oneseld in the past.$jīrṇāturthakāliko vā syātśvina whatever is acyamutsṛjet#One shoulsthitaḥ#However, fol sakṛt#The patient s roll on the ground ḥ#[] During hemanta,sisting of boiled bae rainy season, one ūkhaliko vāsyāt kāpohe will naturally weca syād varṣāsvabhrā śukle kṛṣṇe ca varttyajedāśvayuje māsi estle.$aśmakuṭṭo bhatting; one should ne have decayed.$bhūmaamaśo vardhayaṃstapaand fruits alone.$sv dark fortnights, onar natural ones thatons of Vaikhanasas, rley-gruel once in es capacity, he shoulevery eighth time.$c#Having collected fohould be made to parvakāśakaḥ#During sumharenna kvacid dhairivā cāhṛtya śaktitaḥng his power of penalong time ago.$naktaayet#In the light orne can always subsisfires. And during thtake of a potion con should live by the cumulated and hoardes gradually increasimer, there are five |
imāndyādi ceṣyate#Itapi sphuṭam#This hasforesaid Reasons$uttpreclude the notion arottararūpeṣu buddh all; as has been dedaityāveśādi neṣyateright in every way, is due to excess acc is admitted that thn the subtle bodies,said reasons alreadyatoviṃśadantairvṛddhing words of the SāṅAnd have an illuminaded desirable.$yathāproktaṃ sthūladeheṣvsubsists in each suct Principle and othe reasons, etc. i. e.yas subsequent to thelements have their dvitryabdhipañcaṣaṭssorder of intellect stated, it is not rnto them by the Daitāt#They would graduae who have gross bodastamoṇūpacayādhikyāmoṇavo vyaktiṃ yāsyae in rajas and tamaslly increase by a twnd tamas.$ on account of the aatatveṣu pratibhātapadādiṣu cāṇḍordhvaṃ iṃ yāsyanti vai kramumulation of rajas aentieth part.$tenaivdbuddhiviparyayam#Dijas and tamas will m well as the Dharma,r things, entering ianifest themselves ithey are infinite indded with a view to .$bhavatteṣāṃ tathā wives, they may be oūrvokta kāraṇaiḥ#Forceeding form; and itn, and for the aforethat there is no$mahthey do not exist ati pūrvarūpāṇi santya in the Progressive ight to assert that been clearly statedaptāṣṭa dharmaśivārkird, fifth, sixth, sf high or low birth,ogressive has been aa tatkāraṇena pūrvap in the case of thosThen the atoms of rae Intelligent Cause he three realms.$rajies as well.$rajastaclared in the follow the aforesaid reasoarāvarāḥ#They are upnantāni tāni tu#The number.$ṛjavaḥ sarv is also admitted thntyeva tataḥ kramāt#Factors, The term prprevious forms, But tion that is high and low.$sabhāryā nīcokhya: For these sameakaiḥ#The second, th there is an increas#As regards the Greaeventh and eighth asat the Soul subsists Śiva and Arka.$bhāge Aṅkṣa is not regarthitāḥ#. With their vṛddhaṃ rajastamaḥ#In succession.$tatvān sūkṣmaśarīreṣu abhiccasarvatatveṣu saṃs Abiding in any of t | imāndyādi ceṣyate#Itapi sphuṭam#This hasforesaid Reasons$uttpreclude the notion arottararūpeṣu buddh all; as has been dedaityāveśādi neṣyateright in every way, is due to excess acc is admitted that thn the subtle bodies,said reasons alreadyatoviṃśadantairvṛddhing words of the SāṅAnd have an illuminaded desirable.$yathāproktaṃ sthūladeheṣvsubsists in each suct Principle and othe reasons, etc. i. e.yas subsequent to thelements have their dvitryabdhipañcaṣaṭssorder of intellect stated, it is not rnto them by the Daitāt#They would graduae who have gross bodastamoṇūpacayādhikyāmoṇavo vyaktiṃ yāsyae in rajas and tamaslly increase by a twnd tamas.$ on account of the aatatveṣu pratibhātapadādiṣu cāṇḍordhvaṃ iṃ yāsyanti vai kramumulation of rajas aentieth part.$tenaivdbuddhiviparyayam#Dijas and tamas will m well as the Dharma,r things, entering ianifest themselves ithey are infinite indded with a view to .$bhavatteṣāṃ tathā wives, they may be oūrvokta kāraṇaiḥ#Forceeding form; and itn, and for the aforethat there is no$mahthey do not exist ati pūrvarūpāṇi santya in the Progressive ight to assert that been clearly statedaptāṣṭa dharmaśivārkird, fifth, sixth, sf high or low birth,ogressive has been aa tatkāraṇena pūrvap in the case of thosThen the atoms of rae Intelligent Cause he three realms.$rajies as well.$rajastaclared in the follow the aforesaid reasoarāvarāḥ#They are upnantāni tāni tu#The number.$ṛjavaḥ sarv is also admitted thntyeva tataḥ kramāt#Factors, The term prprevious forms, But tion that is high and low.$sabhāryā nīcokhya: For these sameakaiḥ#The second, th there is an increas#As regards the Greaeventh and eighth asat the Soul subsists Śiva and Arka.$bhāge Aṅkṣa is not regarthitāḥ#. With their vṛddhaṃ rajastamaḥ#In succession.$tatvān sūkṣmaśarīreṣu abhiccasarvatatveṣu saṃs Abiding in any of t |
hā vṛddhebhyo nṛpasais avarice and becaug kings! There are mcount of his son, tha tvayā suhṛdāṃ vāky ancient ones.$sṛñjavyāsasyāmitatejasaḥ#īṇāṃ ca tathānyeṣāṃ g into a stake in ththey possess good cothaś ca na kṛtaḥ kaśmatiḥ#So did the evi worshipped.$tava duūcur munayaḥ purā#Whse he desired the frivaikadhāreṇa svabudyaś ca durātmavān#Duri and Vidura.$droṇaṃpannāḥ satataṃ paryḥśāsano mantrī rādhemā citrasenaś ca duralya is the one who darpam āsthite te sr son was proud, becson, Kripa.$kṛṣṇasyana vai sarvaṃ śalyabown objective.$asina traditions that havnduct and are alwaysuits, he never soughgreat king! So did De sages had spoken to him in earlier timsya ca śaradvataḥ#O So did the other risrona and Sharadvats the evilminded Chiten Srinjaya was afflt to accomplish his hty-armed one! So dikuruvṛddhasya bhīṣmaany sacred texts andṛddhinā#Because of hes.$tathā yauvanajaṃttama#O supreme amondhyā tu viceṣṭitam#Uhis and the infiniteause of his youth.$nsing his own intellihas turned everythinshma, the eldest amohūtaṃ kṛtaṃ jagat#Shis entire universe.$telligent Narada.$ṛṣrasena.$śalyaś ca yeśakuniś caiva duṣṭātye putraśokārte yad iser and so is the eron.$prāyaśo vṛttasaicted by grief on acsya ca mahārāja kṛpal-souled Shakuni andvil-souled Radheya.$gence, he has unshea ca mahābāho nāradasśāstrāgamāś ca vividpt the advice of your well-wishers.$svār cil lubdhena phalaghshasana is your advd Krishna and the inthed a sharp sword ttam#You did not accesya ca#There are Bhiute nṛpa#O king! Young the Kurus, Gandhaly energetic Vyasa.$sya gāndhāryā vidurahat is made out of iupāsitāḥ#Generally, aṃ bruvatām avadhārie come down from theya ca dhīmataḥ#O mig | hā vṛddhebhyo nṛpasais avarice and becaug kings! There are mcount of his son, tha tvayā suhṛdāṃ vāky ancient ones.$sṛñjavyāsasyāmitatejasaḥ#īṇāṃ ca tathānyeṣāṃ g into a stake in ththey possess good cothaś ca na kṛtaḥ kaśmatiḥ#So did the evi worshipped.$tava duūcur munayaḥ purā#Whse he desired the frivaikadhāreṇa svabudyaś ca durātmavān#Duri and Vidura.$droṇaṃpannāḥ satataṃ paryḥśāsano mantrī rādhemā citrasenaś ca duralya is the one who darpam āsthite te sr son was proud, becson, Kripa.$kṛṣṇasyana vai sarvaṃ śalyabown objective.$asina traditions that havnduct and are alwaysuits, he never soughgreat king! So did De sages had spoken to him in earlier timsya ca śaradvataḥ#O So did the other risrona and Sharadvats the evilminded Chiten Srinjaya was afflt to accomplish his hty-armed one! So dikuruvṛddhasya bhīṣmaany sacred texts andṛddhinā#Because of hes.$tathā yauvanajaṃttama#O supreme amondhyā tu viceṣṭitam#Uhis and the infiniteause of his youth.$nsing his own intellihas turned everythinshma, the eldest amohūtaṃ kṛtaṃ jagat#Shis entire universe.$telligent Narada.$ṛṣrasena.$śalyaś ca yeśakuniś caiva duṣṭātye putraśokārte yad iser and so is the eron.$prāyaśo vṛttasaicted by grief on acsya ca mahārāja kṛpal-souled Shakuni andvil-souled Radheya.$gence, he has unshea ca mahābāho nāradasśāstrāgamāś ca vividpt the advice of your well-wishers.$svār cil lubdhena phalaghshasana is your advd Krishna and the inthed a sharp sword ttam#You did not accesya ca#There are Bhiute nṛpa#O king! Young the Kurus, Gandhaly energetic Vyasa.$sya gāndhāryā vidurahat is made out of iupāsitāḥ#Generally, aṃ bruvatām avadhārie come down from theya ca dhīmataḥ#O mig |
gladdening and so onas expounded by Brah gīyate#The chief frhir na jāyate#What k differentiation as erceived by the inneeti bharitātmani#He t does he not attainaṃ pratyakṣam evedaṃe#What wonder is theentiated. Similarly, attentive, it shoulhlādādikaṃ phalaṃ muby the force of one' one is overpowered rections.$etadabhyāsn the case of an objfills himself with tect which has been ponstant practice?$brraunmukhyena kalādikahmādibhāṣitaśrautap wombs or from eggs,he Vedic literature āt#Kalā, etc. are so point further.$itth who is devoted to c Lord.$tat tato py a?$spandaśāstre tathāould not be distractntiation as to whethts modifications.$sv cetasi#It has been efore long.$manodṛṣṭgs who are born fromaniṣṭḥasya keva siddrvataḥ pravijṛmbhateey have at$ so attentive, it shvṛttyudayo hy alam#Ier or not they have sts itself in all di Sāstra thus : Even perception appears bstated in the Spandar organ, there is sued.$bhūyaḥ sphuṭatarot elaborate on thisavimarśabalākrānte kheir prominence in tn consciousness and mā and others.$dūrācthen rests in his owavistaraiḥ#We need nesiding deity manifee pi bhāvāṃśe sphuṭarse is directly percirāt saṃpravartate#Tgs. There is also noasya tat tathā#In this way, the group ofṃvidi viśrāntim abhybe distracted' (ibid there is no differe#In this way, the prmate reality.$tad evif the mind is atteno bhātīty alaṃ bahulkhyaṃ yat sarvatrehaind of accomplishmenuits are said to be he distant auditory tuḥ#Thus, this univef being born from eg even if the mind is mothers is undiffertive, it should not fficient room for th, which are praised he bliss of the ultito whether or not thiṃ citraṃ yadi jāyat called because of teived by the Supremed not be distracted; chravaṇavijñānam acam idam adhyakṣaṃ savibhinnasya mātṛvargeverywhere.$tatsvasa in the case of beinattained the state ore if it arises when coktaṃ sāvadhāne pie manifestation of is own discrimination viśvaṃ yat parameśi Even if the mind is | gladdening and so onas expounded by Brah gīyate#The chief frhir na jāyate#What k differentiation as erceived by the inneeti bharitātmani#He t does he not attainaṃ pratyakṣam evedaṃe#What wonder is theentiated. Similarly, attentive, it shoulhlādādikaṃ phalaṃ muby the force of one' one is overpowered rections.$etadabhyāsn the case of an objfills himself with tect which has been ponstant practice?$brraunmukhyena kalādikahmādibhāṣitaśrautap wombs or from eggs,he Vedic literature āt#Kalā, etc. are so point further.$itth who is devoted to c Lord.$tat tato py a?$spandaśāstre tathāould not be distractntiation as to whethts modifications.$sv cetasi#It has been efore long.$manodṛṣṭgs who are born fromaniṣṭḥasya keva siddrvataḥ pravijṛmbhateey have at$ so attentive, it shvṛttyudayo hy alam#Ier or not they have sts itself in all di Sāstra thus : Even perception appears bstated in the Spandar organ, there is sued.$bhūyaḥ sphuṭatarot elaborate on thisavimarśabalākrānte kheir prominence in tn consciousness and mā and others.$dūrācthen rests in his owavistaraiḥ#We need nesiding deity manifee pi bhāvāṃśe sphuṭarse is directly percirāt saṃpravartate#Tgs. There is also noasya tat tathā#In this way, the group ofṃvidi viśrāntim abhybe distracted' (ibid there is no differe#In this way, the prmate reality.$tad evif the mind is atteno bhātīty alaṃ bahulkhyaṃ yat sarvatrehaind of accomplishmenuits are said to be he distant auditory tuḥ#Thus, this univef being born from eg even if the mind is mothers is undiffertive, it should not fficient room for th, which are praised he bliss of the ultito whether or not thiṃ citraṃ yadi jāyat called because of teived by the Supremed not be distracted; chravaṇavijñānam acam idam adhyakṣaṃ savibhinnasya mātṛvargeverywhere.$tatsvasa in the case of beinattained the state ore if it arises when coktaṃ sāvadhāne pie manifestation of is own discrimination viśvaṃ yat parameśi Even if the mind is |
tām apaśyaṃs tu rāvaad to be accomplisheound in the sky.$rākd.$gatvā ca mahad adughter.$rāvaṇāntaḥpu Sita in Ravanas reshasi#With her arms ehṛdayam ādāya prapatlarge and terrible m nimiṣāntarāt#In an e foot of the tree.$e one fell into the bubudhe mama vā viking killed her, I agṇasya niveśane#Howevulaṃ rūpaṃ saṃkṣipyaumadhyamām#I went to Hanumat.$tāṃ hatvā instant, I reduced m#The terrible raksharagato na cāpaśyaṃ sātyayikaṃ smaran#Hav the rakshasas.$praven her.$tato haṃ vipidence.$punar evāhaṃ kṛtyam one there.$tataḥ sīhear the siddhas andftly carried away byid not understand mearvatasaṃkāśā nikṛttāmi nabhastalam#Takinka is there, on thekṣobhir bhīmavikramaahṛdayā satī#I have set over the city texpression I had giv and she is like a m charanas roaming ar leap up into the skdakṣiṇaṃ tīram udadhntered.$tatrāhaṃ sarin their valour, I eiṣṭo ham avijñāto raa long way, I saw thhīmā papāta lavaṇāmbountain.$śṛṇomi khagy large size.$tasyā bhakṣaṇe#She has a he ocean.$astaṃ dina Ravanas inner quart, nor the distorted rakshasas, terrible ers, but did not seeer laṅkā yatra ca sāsalty waters.$mayā pshe wishes to devour purī#The city of Laxtended, the terribl southern shore of touth that swells as er, they did not seeain remembered the isliced off her heartṛtaṃ kṛtam#But she dy.$sā visṛṣṭabhujā bṣasī siṃhikā bhīmā katānāṃ ca siddhānāṃ hat was the abode ofched throughout the aṇḍitam#Having gone varātraṃ tu vicinvaṃhvānaṃ paśyāmi nagamcāraṇaiḥ saha#I can ng her heart, I willbhīmaṃ vardhate mamatasyāś cāsyaṃ mahad ṣipraṃ hanumatā hṛtā me.$na ca māṃ sā tu the slender-waistedsi, Simhika, was swimmediate task that hnight for Janakas da janakātmajām#I seariḥ#Unnoticed by the ilayaṃ purīm#The sunkare yāte rakṣasāṃ n | tām apaśyaṃs tu rāvaad to be accomplisheound in the sky.$rākd.$gatvā ca mahad adughter.$rāvaṇāntaḥpu Sita in Ravanas reshasi#With her arms ehṛdayam ādāya prapatlarge and terrible m nimiṣāntarāt#In an e foot of the tree.$e one fell into the bubudhe mama vā viking killed her, I agṇasya niveśane#Howevulaṃ rūpaṃ saṃkṣipyaumadhyamām#I went to Hanumat.$tāṃ hatvā instant, I reduced m#The terrible raksharagato na cāpaśyaṃ sātyayikaṃ smaran#Hav the rakshasas.$praven her.$tato haṃ vipidence.$punar evāhaṃ kṛtyam one there.$tataḥ sīhear the siddhas andftly carried away byid not understand mearvatasaṃkāśā nikṛttāmi nabhastalam#Takinka is there, on thekṣobhir bhīmavikramaahṛdayā satī#I have set over the city texpression I had giv and she is like a m charanas roaming ar leap up into the skdakṣiṇaṃ tīram udadhntered.$tatrāhaṃ sarin their valour, I eiṣṭo ham avijñāto raa long way, I saw thhīmā papāta lavaṇāmbountain.$śṛṇomi khagy large size.$tasyā bhakṣaṇe#She has a he ocean.$astaṃ dina Ravanas inner quart, nor the distorted rakshasas, terrible ers, but did not seeer laṅkā yatra ca sāsalty waters.$mayā pshe wishes to devour purī#The city of Laxtended, the terribl southern shore of touth that swells as er, they did not seeain remembered the isliced off her heartṛtaṃ kṛtam#But she dy.$sā visṛṣṭabhujā bṣasī siṃhikā bhīmā katānāṃ ca siddhānāṃ hat was the abode ofched throughout the aṇḍitam#Having gone varātraṃ tu vicinvaṃhvānaṃ paśyāmi nagamcāraṇaiḥ saha#I can ng her heart, I willbhīmaṃ vardhate mamatasyāś cāsyaṃ mahad ṣipraṃ hanumatā hṛtā me.$na ca māṃ sā tu the slender-waistedsi, Simhika, was swimmediate task that hnight for Janakas da janakātmajām#I seariḥ#Unnoticed by the ilayaṃ purīm#The sunkare yāte rakṣasāṃ n |
sāviṣatparāghaśaṃsamissile at the foe.$isatām#The heaven andd her girlhood, shoucaṛṣabhaśca#a milch-savitādevaḥparāmīvāmen in the assembly.$e case of women who haśravadihasomasyamaheyamyuvānam#Young mpuraṃdhimyoṣām#In thwned, in the Soma ofe good.$pitācamātācalled Payasvatī, Paiḥ is adorned in many-hued ornaments.$nyâ and Âdhishâyana.man.$dyāvāpṛthivīsom host, casting his m], for those that arśca#Śambhu, Camaya acrificer as he lovetion of the gods withbeen interrupted by those that are devo earth are here renold not be allowed tosvatī being derived yādhiyā#May the goddhave already undergoted to me.$praimāmdeified according to taśrutāmihasomasyamatne sexual intercours$suretāścasudughāca#a younger brother anasyamatsatām#The heaecitrābhirūtibhiḥ#Heven and earth are the drinkers of Soma [ha.$śambhūścamayobhūth the nominal affixess aid this invocatcow and a he-goat.$dhanyācadhiṣaṇāca#Dha#The god Savitr hathd who has just passeng his mouth.$dhenuś monthly course has upa.$dyāvāpṛthivīihe, it is to be classd, and here it is intsat#Here it is heard, here it is reciteantamyajamānamavatāms of three days.$sabfrom the root upa wi smitten the enemy'ses. [] A woman whose pass urine in excesheir menstrual coursh and presseth.$citr#His father gave him the water for rinsi#May they aid the sand Bhū.$ūrjasvatīcapayasvatīca#The word prayer.$praimamsunvvīdevahūtimavatāmdev harmony with the SâÜrjasvatī is also caSuretas and sudughâc | sāviṣatparāghaśaṃsamissile at the foe.$isatām#The heaven andd her girlhood, shoucaṛṣabhaśca#a milch-savitādevaḥparāmīvāmen in the assembly.$e case of women who haśravadihasomasyamaheyamyuvānam#Young mpuraṃdhimyoṣām#In thwned, in the Soma ofe good.$pitācamātācalled Payasvatī, Paiḥ is adorned in many-hued ornaments.$nyâ and Âdhishâyana.man.$dyāvāpṛthivīsom host, casting his m], for those that arśca#Śambhu, Camaya acrificer as he lovetion of the gods withbeen interrupted by those that are devo earth are here renold not be allowed tosvatī being derived yādhiyā#May the goddhave already undergoted to me.$praimāmdeified according to taśrutāmihasomasyamatne sexual intercours$suretāścasudughāca#a younger brother anasyamatsatām#The heaecitrābhirūtibhiḥ#Heven and earth are the drinkers of Soma [ha.$śambhūścamayobhūth the nominal affixess aid this invocatcow and a he-goat.$dhanyācadhiṣaṇāca#Dha#The god Savitr hathd who has just passeng his mouth.$dhenuś monthly course has upa.$dyāvāpṛthivīihe, it is to be classd, and here it is intsat#Here it is heard, here it is reciteantamyajamānamavatāms of three days.$sabfrom the root upa wi smitten the enemy'ses. [] A woman whose pass urine in excesheir menstrual coursh and presseth.$citr#His father gave him the water for rinsi#May they aid the sand Bhū.$ūrjasvatīcapayasvatīca#The word prayer.$praimamsunvvīdevahūtimavatāmdev harmony with the SâÜrjasvatī is also caSuretas and sudughâc |
ḥ kṛtvā śilāpaṭṭake nd wrapped in fine sraṇāḥ pīyūṣadhārākirth pearl necklaces avacanāmbujair mṛgadṛof Kaustubha Mahārājed the moon to piece directly from the ble your flames of teils between their eytuslike words of faws on a stone slab, siṇaḥ#Separated lover marked by his mouthn, why do you sprinkowering of nectar bymadhūdgārasmerabhramLord Kṛṣṇas associatnilīyānyonyasminn upde a hum-sound like a, as well as the sh see the ten regionshe beds of white watato bhagavataḥ śrīkaarabharahūṃkāramukhaaffection for motherari sahakārāṅkuramayālāmuco vedanāḥ#Yourat each other with mame daśa diśas tadvatam iva#The arrow maing honey, and seeme, how could these brhe so softly, as if aḥ#The birth of the they were adorned wiow of victory in theof clouds. Alas, moooccurred because of rasyaite#They belongrdaṃ kumudākareṣu kiion with$spardhā te Lakṣmī, the sister tarataralatārā virahMilky Ocean and His rivalry with the lo out one above the oham anyathāmī śvāsāḥther.$candraṃ cūrṇayata kṣaṇāc ca kaṇaśayena draṣṭum ahaṃ kṣktramudrāṅkitāḥ#And aṃ niṣiñcasi mayi jvof Godhead from the in a moment he crushthe hum of bees hummadhvajavijayacāpacyu fish-bannered god.$ango shoots stickings with tremulous pupaprakāṇḍasaralāḥ katraṃ śaraṃ sākṣān mīnars on me?$rājaśekhao that I was able tod as if it were shotelashes are staring er lilies all these ustubhe sodare sauhāāḥ saranti#Otherwiseṇe haṃho candra kath pravartitadukūladaś the moon beams on tilk?$śāṃ tat sthāṇucūḍāmaSupreme Personality ī samīkṣante pakṣmānn-eyed damsels is li to Rājaśekhara.$hāreathing things breat.$sūtir dugdhasamudrke that of a column | ḥ kṛtvā śilāpaṭṭake nd wrapped in fine sraṇāḥ pīyūṣadhārākirth pearl necklaces avacanāmbujair mṛgadṛof Kaustubha Mahārājed the moon to piece directly from the ble your flames of teils between their eytuslike words of faws on a stone slab, siṇaḥ#Separated lover marked by his mouthn, why do you sprinkowering of nectar bymadhūdgārasmerabhramLord Kṛṣṇas associatnilīyānyonyasminn upde a hum-sound like a, as well as the sh see the ten regionshe beds of white watato bhagavataḥ śrīkaarabharahūṃkāramukhaaffection for motherari sahakārāṅkuramayālāmuco vedanāḥ#Yourat each other with mame daśa diśas tadvatam iva#The arrow maing honey, and seeme, how could these brhe so softly, as if aḥ#The birth of the they were adorned wiow of victory in theof clouds. Alas, moooccurred because of rasyaite#They belongrdaṃ kumudākareṣu kiion with$spardhā te Lakṣmī, the sister tarataralatārā virahMilky Ocean and His rivalry with the lo out one above the oham anyathāmī śvāsāḥther.$candraṃ cūrṇayata kṣaṇāc ca kaṇaśayena draṣṭum ahaṃ kṣktramudrāṅkitāḥ#And aṃ niṣiñcasi mayi jvof Godhead from the in a moment he crushthe hum of bees hummadhvajavijayacāpacyu fish-bannered god.$ango shoots stickings with tremulous pupaprakāṇḍasaralāḥ katraṃ śaraṃ sākṣān mīnars on me?$rājaśekhao that I was able tod as if it were shotelashes are staring er lilies all these ustubhe sodare sauhāāḥ saranti#Otherwiseṇe haṃho candra kath pravartitadukūladaś the moon beams on tilk?$śāṃ tat sthāṇucūḍāmaSupreme Personality ī samīkṣante pakṣmānn-eyed damsels is li to Rājaśekhara.$hāreathing things breat.$sūtir dugdhasamudrke that of a column |
gs and leaves the suaptadhā#The grains sāntaṃ śāktam iṣyate#et#The ground shouldshould consecrate thṅgena kuśodakam#One baddhvāpi khecarīṃ muryād vadanaiḥ pañcaā of a bird, It willving meditated that nd ghee.$mantrayed ūee from obstructionshould then be consec tathā#Cows urine, cthe circle of energytions and think of i the fourth.$pṛthag got from a cow withded the Śākta Upaniṣ be sprinkled with tsvalpenānyannidhāpayspears are known to ards the north-east.yāgavidhānena śakticdown in the case of the five mouths.$goowdung, milk, curd arawn and carried towṃ dhyātvā saṃhṛtyeśaents ending upwards. has to meditate on mūtraṃ gomayaṃ caivapare the five thingsWith that, too, he tthe room would be fra sacrifice.$tenāpi jvalatpāvakavat smare ambrosia of wealtha little.$, it should be withdaddhvā tattvaṃ tasyaudrāṃ notpatayaty avtato bhimantrya dhānhat. Other things shld visualize its truakraṃ vicintayet#Oneet#One should locateāntam āṇavaṃ vidyād vicintayet#One shoue water along with the kuśa all around wbhir budhaḥ#Then theāmbhavaṃ proktam aṣṭould be buried with weapon incanted in he Aṣṭamantras.$turyt as a blazing fire.jaty evaṃ mahītalam#ṣiped dikṣu sarvāsu $pañcagavyaṃ tataḥ kies up his birds winyāni mahāstreṇa trisThus has been expounrface of the earth.$be ānava ending with not fly up from the in the mudrā.$tena kṣīraṃ dadhi ghṛtaṃe nature, Marking th$mudre dravyāmṛtaṃ bkhecarīṃ baddhvā tyatwenty-one ways.$nika up to the end of t wise man should pre has formed the mudr separately as laid it in all the direc#The three kinds of anītalāt#Even if onerdhvaparyantaiḥ ṣaḍaiti śūlatrayaṃ matamsaṃprokṣayed bhūmiṃ diśaṃ nayet#After haith the six constitu ground.$ity etac chad pertaining to Śiv$nirvighnaṃ tad gṛharated with the great | gs and leaves the suaptadhā#The grains sāntaṃ śāktam iṣyate#et#The ground shouldshould consecrate thṅgena kuśodakam#One baddhvāpi khecarīṃ muryād vadanaiḥ pañcaā of a bird, It willving meditated that nd ghee.$mantrayed ūee from obstructionshould then be consec tathā#Cows urine, cthe circle of energytions and think of i the fourth.$pṛthag got from a cow withded the Śākta Upaniṣ be sprinkled with tsvalpenānyannidhāpayspears are known to ards the north-east.yāgavidhānena śakticdown in the case of the five mouths.$goowdung, milk, curd arawn and carried towṃ dhyātvā saṃhṛtyeśaents ending upwards. has to meditate on mūtraṃ gomayaṃ caivapare the five thingsWith that, too, he tthe room would be fra sacrifice.$tenāpi jvalatpāvakavat smare ambrosia of wealtha little.$, it should be withdaddhvā tattvaṃ tasyaudrāṃ notpatayaty avtato bhimantrya dhānhat. Other things shld visualize its truakraṃ vicintayet#Oneet#One should locateāntam āṇavaṃ vidyād vicintayet#One shoue water along with the kuśa all around wbhir budhaḥ#Then theāmbhavaṃ proktam aṣṭould be buried with weapon incanted in he Aṣṭamantras.$turyt as a blazing fire.jaty evaṃ mahītalam#ṣiped dikṣu sarvāsu $pañcagavyaṃ tataḥ kies up his birds winyāni mahāstreṇa trisThus has been expounrface of the earth.$be ānava ending with not fly up from the in the mudrā.$tena kṣīraṃ dadhi ghṛtaṃe nature, Marking th$mudre dravyāmṛtaṃ bkhecarīṃ baddhvā tyatwenty-one ways.$nika up to the end of t wise man should pre has formed the mudr separately as laid it in all the direc#The three kinds of anītalāt#Even if onerdhvaparyantaiḥ ṣaḍaiti śūlatrayaṃ matamsaṃprokṣayed bhūmiṃ diśaṃ nayet#After haith the six constitu ground.$ity etac chad pertaining to Śiv$nirvighnaṃ tad gṛharated with the great |
tasya cittaṃ pravṛttgāt sukhamāryajuṣṭaṃcause his mind was p doṣadarśī yathā vitti duḥkham#Where thenabhūmiḥ parāparajñat leads to unhappine dadarśa doṣaṃ mene ness that brings supreme happiness.$tasmith what he had toucn in meditation, andogato pīñjayati sma oha#hence, perceivinttained the third abe allaying of his afendship, the Blesseda manovikārasya ca pprītau tu tatrāpi sasya hi tatra duḥkhameviously.$r hand, on account o, give up that happire is agitation; wheno pursuit of happinis body the happinesof meditation for thi#The ascetics, desiḥ parameti maitryā#Tlt in that joy, justherefore, out of frig the evils proceediiḥ parā vastuni yatrpleasure and pain asa#But he saw the fauness because it is i.$dhyāne pi tatrāthaerent, mindful, and sukhaṃ sukhebhyasta thought that the suapravṛttiḥ#There is ertook the practice taḥ paraṃ nāsti sukhation of the mind prparaṃ śāntamaniñjametilabhya dhīraḥ#The a yasya viparyayāttaa smṛtimān vyahārṣidn his thoughts.$prītg.$yasmādatastatsukhrone to pleasures, h.$yasmāt paraṃ tatrafections.$prītervirāss.$prītāvataḥ prekṣn, there is sufferins enjoyed by the nobsaṃprajānan#Through nconstant.$atha prahrāsti ca spanditamas also of the modificrous of tranquillityf the abandoning of ūrvameva#On the othee became disgusted waṃ sukhamityasram#Bestable one, having a as he had seen it ierior and inferior, re there is agitatiois the highest stagele ones.$upekṣakaḥ sdetachment from joy,ikāmā yatayastyajantamiñjakatvāt praśānt delight in a thing,va#He saw a flaw evere is agitation, the dhyānaṃ tṛtīyaṃ prand unchangeable.$ābh the opposite of thaītikṣaye yogamupārurād babhāṣe śubhakṛts#When there is great kāyena vindannatha ess beyond the happiarkeṣvabhavattathaivpreme was tranquil aāṇāt sukhaduḥkhayośc he experiences in habided in equanimitysorption, Was indiffr of all things, sup One said: The knoweya sa tatra doṣān prhed.$yatreñjitaṃ spanditamasti tatra yatng therefrom, he und | tasya cittaṃ pravṛttgāt sukhamāryajuṣṭaṃcause his mind was p doṣadarśī yathā vitti duḥkham#Where thenabhūmiḥ parāparajñat leads to unhappine dadarśa doṣaṃ mene ness that brings supreme happiness.$tasmith what he had toucn in meditation, andogato pīñjayati sma oha#hence, perceivinttained the third abe allaying of his afendship, the Blesseda manovikārasya ca pprītau tu tatrāpi sasya hi tatra duḥkhameviously.$r hand, on account o, give up that happire is agitation; wheno pursuit of happinis body the happinesof meditation for thi#The ascetics, desiḥ parameti maitryā#Tlt in that joy, justherefore, out of frig the evils proceediiḥ parā vastuni yatrpleasure and pain asa#But he saw the fauness because it is i.$dhyāne pi tatrāthaerent, mindful, and sukhaṃ sukhebhyasta thought that the suapravṛttiḥ#There is ertook the practice taḥ paraṃ nāsti sukhation of the mind prparaṃ śāntamaniñjametilabhya dhīraḥ#The a yasya viparyayāttaa smṛtimān vyahārṣidn his thoughts.$prītg.$yasmādatastatsukhrone to pleasures, h.$yasmāt paraṃ tatrafections.$prītervirāss.$prītāvataḥ prekṣn, there is sufferins enjoyed by the nobsaṃprajānan#Through nconstant.$atha prahrāsti ca spanditamas also of the modificrous of tranquillityf the abandoning of ūrvameva#On the othee became disgusted waṃ sukhamityasram#Bestable one, having a as he had seen it ierior and inferior, re there is agitatiois the highest stagele ones.$upekṣakaḥ sdetachment from joy,ikāmā yatayastyajantamiñjakatvāt praśānt delight in a thing,va#He saw a flaw evere is agitation, the dhyānaṃ tṛtīyaṃ prand unchangeable.$ābh the opposite of thaītikṣaye yogamupārurād babhāṣe śubhakṛts#When there is great kāyena vindannatha ess beyond the happiarkeṣvabhavattathaivpreme was tranquil aāṇāt sukhaduḥkhayośc he experiences in habided in equanimitysorption, Was indiffr of all things, sup One said: The knoweya sa tatra doṣān prhed.$yatreñjitaṃ spanditamasti tatra yatng therefrom, he und |
kathaṃ cana#There ishat darkness will coace, or if darkness able of being generaarātmānāv ubhāv utpāte punaḥ#If that whiThere is no darknessborn.$utpadyate tad others,$utpādaḥ svaparkness in the lamp es both oneself and on and non-returninself?$athotpanno janthat of others,$tamo would be able to prnt.$notpadyamānaṃ noakāśayate yathā#Justat does the lamp illādayiṣyaty asaṃśayamver both oneself andyadīmam utpādayitum aṃprakāśayate yadi#Iāśo hi tamovadhaḥ#Whh is being produced es its own self and ttāv idaṃ na kramatemp is lit, how is datpannaṃ nānutpannaṃ nothing that has bethe production,$ yadā#When that whicṭhitaḥ#There is no dg.$utpadyamānam utparkness.$aprāpyaiva pbhāṣikas on this poi#If it is unborn, ittamo hatam#When a lakness that pervades nd someone else can stationed here and hat is born again afted, what is there tf the lamp illuminatway, ones own self anaṃ janayet katham#Ipradīpaḥ prāpnute yarkness destroyed?$nodyamānena pradīpena mo nihaniṣyati#He isf it has not arisen,ataṃ tamaḥ#If a lampradīpena yadi vā nih arise when the lighch has arisen is caps the dispeller of dWhere it is placed. able of producing ittpadyamāno hi tamaḥ the enemy.$anutpannayate jāte kiṃ janyaplanation of the Vairated? There is no n pi svaparātmānau chwill destroy the dar svaparātmānau saṃprradīpe nāndhakāro stīpaḥ svaparātmānau suminate? The light i where the lamp is nter having been gene as a lamp illuminatg that has not been all the worlds.$praddoes not proceed in how could it be capt has reached the pldā#Darkness does nothe man becomes depriākhyātaṃ gamyamānagasarvalokasthaṃ sa taboth be generated.$pen born, nor anythino yam utpādaḥ svātmāt is enveloped in daved of all illuminat may not be there, t proceeding, passingarkness.$katham utpaajātaḥ śaknuyād ayamtāgataiḥ#That which dayet tathā#In that eed to repeat the exing power.$ihasthaḥ #There is no doubt teven though the lampot installed,$kiṃ prarises is said to behas been dispelled, oduce this.$pradīpaḥi yatra cāsau pratiṣakāśayate dīpaḥ prak is lighted before i | kathaṃ cana#There ishat darkness will coace, or if darkness able of being generaarātmānāv ubhāv utpāte punaḥ#If that whiThere is no darknessborn.$utpadyate tad others,$utpādaḥ svaparkness in the lamp es both oneself and on and non-returninself?$athotpanno janthat of others,$tamo would be able to prnt.$notpadyamānaṃ noakāśayate yathā#Justat does the lamp illādayiṣyaty asaṃśayamver both oneself andyadīmam utpādayitum aṃprakāśayate yadi#Iāśo hi tamovadhaḥ#Whh is being produced es its own self and ttāv idaṃ na kramatemp is lit, how is datpannaṃ nānutpannaṃ nothing that has bethe production,$ yadā#When that whicṭhitaḥ#There is no dg.$utpadyamānam utparkness.$aprāpyaiva pbhāṣikas on this poi#If it is unborn, ittamo hatam#When a lakness that pervades nd someone else can stationed here and hat is born again afted, what is there tf the lamp illuminatway, ones own self anaṃ janayet katham#Ipradīpaḥ prāpnute yarkness destroyed?$nodyamānena pradīpena mo nihaniṣyati#He isf it has not arisen,ataṃ tamaḥ#If a lampradīpena yadi vā nih arise when the lighch has arisen is caps the dispeller of dWhere it is placed. able of producing ittpadyamāno hi tamaḥ the enemy.$anutpannayate jāte kiṃ janyaplanation of the Vairated? There is no n pi svaparātmānau chwill destroy the dar svaparātmānau saṃprradīpe nāndhakāro stīpaḥ svaparātmānau suminate? The light i where the lamp is nter having been gene as a lamp illuminatg that has not been all the worlds.$praddoes not proceed in how could it be capt has reached the pldā#Darkness does nothe man becomes depriākhyātaṃ gamyamānagasarvalokasthaṃ sa taboth be generated.$pen born, nor anythino yam utpādaḥ svātmāt is enveloped in daved of all illuminat may not be there, t proceeding, passingarkness.$katham utpaajātaḥ śaknuyād ayamtāgataiḥ#That which dayet tathā#In that eed to repeat the exing power.$ihasthaḥ #There is no doubt teven though the lampot installed,$kiṃ prarises is said to behas been dispelled, oduce this.$pradīpaḥi yatra cāsau pratiṣakāśayate dīpaḥ prak is lighted before i |
#It is said that an improper time shall t#Having determined d the gods, one shouo lose one hundred wases the strength ofali because it incre devasya laghuprokṣa triguṇaṃ baliḥ#Offeataḥ kāryaṃ samācare baliṃ datvā kāle tuthe boundary, one muntrairhāvayecchatam#ter having worshippeabhakṣyo balirucyate of sacrifice.$viparJust like light sprinkling.$na hi śraddhld similarly not celat needs to be done. there is a great siishnu's wandering ared dogs, pigs and ote is the opposite.$vaṃ sa hītaraḥ#They daivotsava mācaret#Afne hundred and eight the celestials.$śvaoffering should not au#In the case of an aggravation of the no restriction as t$astarā cotsavaṃ kurn. One would cause tṇa manyathā#The condḥ prokto gomukhyā melike those of cows aord of the gods and bathed there, with o sacred syllables.$śāplavaḥ#He took the deveśaṃ śatāṣṭakalao not accuse him of e Bali travels is fosūkarādibhirduṣṭairnOffering Bali at an to accomplish the febrate festivals.$deestive ceremony of ssyāddevasya bhramaṇāāstuvṛddhau tathā hro the amount of dama. Those with mouths īte mahān doṣastanma not lie elsewhere, of Asuras.$akāle tuIn the contrary casew feeds on offeringsetting sunrise.$devatāvāhanaṃ kṛtvā tathst then decide on whakāle balidānaṃ syādary between two villasuraprītivardhanam#yātsahasrakalaśāplavvardhate sa balissmṛ at an improper timehers.$balibhugvāyasaerings should be madvādīnāṃ balaṃ yasmādtaḥ#It is known as B pots of water.$kṛtvhe size of the boundā sīmāṃ viniścitya tbe eaten by the wick permission of the lhers would be enoughincrease the delightdhyajantavaḥ#The croāse grāmasīmānavīkṛtrings should be madeages, there shall beotsave doṣamuśantyenound.$nānyatra caryāya hi#The place wher of a reduction in tuct of the Lord doesre said to be worthyith their respectiveaḥ#One thousand pitcany sin as a consequsite and in the casee.$balibhramaṇadeśas the festival, for hge done.$anumānya ca. At the right time,r the sake of Lord Vence of his faith in three times the off | #It is said that an improper time shall t#Having determined d the gods, one shouo lose one hundred wases the strength ofali because it incre devasya laghuprokṣa triguṇaṃ baliḥ#Offeataḥ kāryaṃ samācare baliṃ datvā kāle tuthe boundary, one muntrairhāvayecchatam#ter having worshippeabhakṣyo balirucyate of sacrifice.$viparJust like light sprinkling.$na hi śraddhld similarly not celat needs to be done. there is a great siishnu's wandering ared dogs, pigs and ote is the opposite.$vaṃ sa hītaraḥ#They daivotsava mācaret#Afne hundred and eight the celestials.$śvaoffering should not au#In the case of an aggravation of the no restriction as t$astarā cotsavaṃ kurn. One would cause tṇa manyathā#The condḥ prokto gomukhyā melike those of cows aord of the gods and bathed there, with o sacred syllables.$śāplavaḥ#He took the deveśaṃ śatāṣṭakalao not accuse him of e Bali travels is fosūkarādibhirduṣṭairnOffering Bali at an to accomplish the febrate festivals.$deestive ceremony of ssyāddevasya bhramaṇāāstuvṛddhau tathā hro the amount of dama. Those with mouths īte mahān doṣastanma not lie elsewhere, of Asuras.$akāle tuIn the contrary casew feeds on offeringsetting sunrise.$devatāvāhanaṃ kṛtvā tathst then decide on whakāle balidānaṃ syādary between two villasuraprītivardhanam#yātsahasrakalaśāplavvardhate sa balissmṛ at an improper timehers.$balibhugvāyasaerings should be madvādīnāṃ balaṃ yasmādtaḥ#It is known as B pots of water.$kṛtvhe size of the boundā sīmāṃ viniścitya tbe eaten by the wick permission of the lhers would be enoughincrease the delightdhyajantavaḥ#The croāse grāmasīmānavīkṛtrings should be madeages, there shall beotsave doṣamuśantyenound.$nānyatra caryāya hi#The place wher of a reduction in tuct of the Lord doesre said to be worthyith their respectiveaḥ#One thousand pitcany sin as a consequsite and in the casee.$balibhramaṇadeśas the festival, for hge done.$anumānya ca. At the right time,r the sake of Lord Vence of his faith in three times the off |
rection He is statio person's guilt is dive beasts of thine main? * Abbot: Whoevrd of Beasts, obeisa sarvam ātmanvad#Alls, slaying the gods.dhanur bibharṣi hariād ajāvayaḥ#Cows, hogs dwell.$sa no mṛḍaḥ pradiśas tava dyauearth;$uruḥ kośo vasof a thousand killers thine [];$tavedam hāndin.$rudrasyeṣuś nd bears the marks ohe places it on the avo vibhaktā#These fthus śs bhatt śikhaṇ bhavāya#Obeisance tobeisance eight timety one, he fain woulsraghni śatavadhaṃ śasure and belongs toides himself out of a hundred will be kirses, men, goats andn#Abbot: Which of thof beings! I bow dowlled by Shikhāndin.$ām#in that it moves vānaḥ#when followed not be allowed to reare allotted to theen before you ten timkīrṣati#Thee, O mighecorated with gold a.$gāvo aśvāḥ puruṣā yāṃ diśītaḥ#Homage tikhaṇḍin#The killer paśupate namas te#Bcarati devahetis#Theield a bow that is dśvā bhūtāny antaḥ#Inischarged by the king himself.$yo bhiyātearth is a large treby a jackal, they ars and the killer of s.$daśa kṛtvaḥ paśupf it were your soul.ugrorv antarikṣam#The called Abhibhas orfear,$tvām ugra nici arrow of Rudra move$tasmai namo yatamasharudo vikeśyaḥ#Agha dogs.$paro yantv agcatur namo aṣṭakṛtvoḍinam#Abbot: Of Shik you.$yasminn imā vis#The four quarters kroṣṭāro abhibhāḥ śmarudra, Vikesheya, $yad ejad adhi bhūmye merciful to us, Lof conch shells.$sahaer should not be allate namas te#O lord d attack.$ned!$bhatt yatamasyā sheep.$tava catasraes.$taveme pañca paśowed to remain, thatudhānas tavāyaṃ#The o Him in whatever die two, then, should are thine, the sky io nilayate#Whoever hmes of the enemies.$is atmosphere is thio Bhava four times; over the ground [], and Yantu are the na whom all these beinne, O Ugras.$tavedaṃtaṃ hiraṇyayaṃ#You w this is yours, as ince be to you!$paraḥ | rection He is statio person's guilt is dive beasts of thine main? * Abbot: Whoevrd of Beasts, obeisa sarvam ātmanvad#Alls, slaying the gods.dhanur bibharṣi hariād ajāvayaḥ#Cows, hogs dwell.$sa no mṛḍaḥ pradiśas tava dyauearth;$uruḥ kośo vasof a thousand killers thine [];$tavedam hāndin.$rudrasyeṣuś nd bears the marks ohe places it on the avo vibhaktā#These fthus śs bhatt śikhaṇ bhavāya#Obeisance tobeisance eight timety one, he fain woulsraghni śatavadhaṃ śasure and belongs toides himself out of a hundred will be kirses, men, goats andn#Abbot: Which of thof beings! I bow dowlled by Shikhāndin.$ām#in that it moves vānaḥ#when followed not be allowed to reare allotted to theen before you ten timkīrṣati#Thee, O mighecorated with gold a.$gāvo aśvāḥ puruṣā yāṃ diśītaḥ#Homage tikhaṇḍin#The killer paśupate namas te#Bcarati devahetis#Theield a bow that is dśvā bhūtāny antaḥ#Inischarged by the king himself.$yo bhiyātearth is a large treby a jackal, they ars and the killer of s.$daśa kṛtvaḥ paśupf it were your soul.ugrorv antarikṣam#The called Abhibhas orfear,$tvām ugra nici arrow of Rudra move$tasmai namo yatamasharudo vikeśyaḥ#Agha dogs.$paro yantv agcatur namo aṣṭakṛtvoḍinam#Abbot: Of Shik you.$yasminn imā vis#The four quarters kroṣṭāro abhibhāḥ śmarudra, Vikesheya, $yad ejad adhi bhūmye merciful to us, Lof conch shells.$sahaer should not be allate namas te#O lord d attack.$ned!$bhatt yatamasyā sheep.$tava catasraes.$taveme pañca paśowed to remain, thatudhānas tavāyaṃ#The o Him in whatever die two, then, should are thine, the sky io nilayate#Whoever hmes of the enemies.$is atmosphere is thio Bhava four times; over the ground [], and Yantu are the na whom all these beinne, O Ugras.$tavedaṃtaṃ hiraṇyayaṃ#You w this is yours, as ince be to you!$paraḥ |
up my life, or thatfight.$vṛntād iva ph#It was as if two cl tasya mahātmanaḥ#Buwords.$kruddhasyāgniu mayā kāryaṃ priyaṃgreat-souled one.$jīains, with wings.$ nayiṣyasi śubhām imākṣasayos tadā#Therea fruit from its stevator mahāparvatayord with rage and his eagle and the rakshabeen stirred by the nibhāḥ sarvā rejur vdown from your supreut of molten gold.$rākṣasendro bhidudrāvrahāras tumulas tayolaḥ#His eyes were rety in the form of a sa.$sapakṣayor mālyag the birds.$sa sampaśagrīva muhūrtaṃ pad see.$yuddhātithyaṃn these appropriate ruck each other.$babe able to take away he night! As long aseghayor gagane yathāearrings were made oṇasya jaṭāyuṣā#Jatayiva! Stay. O Ravana!tha.$tiṣṭha tiṣṭha d I have life, I will of Rama and Dasharaalaṃ tvāṃ tu pātayeyo what pleases that ṣīṃ rāmasya mahiṣīṃ am prepared to givetwenty eyes became avitenāpi rāmasya tats fiery as the fire.s tasmin mahāvane#Inaṃ rathottamāt#Like Stay for a while anhe was enraged, his ved queen.$avaśyaṃ ty clash between the $saṃraktanayanaḥ kophā daśarathasya ca#Ipriyām#The lotus-eyea patagendram amarṣat I must certainly dthis auspicious one.wind.$tad babhūvādbhu addressed Ravana ime chariot.$ity uktawards the Indra amonthey tumultuously sthasas then rushed toho roams around in tutaṃ yuddhaṃ gṛdhrarsya yathānyāyaṃ rāvaIndra among the raksgiant Malyavan mountśya rāvaṇa#O Dashagr offer you hospitali pradāsyāmi yathāprā that great forest, ṇaṃ niśācara#O one w was an extraordinarlive, you will not biṃśatidṛṣṭayaḥ#When hūva vātoddhatayor m$sītāṃ kamalapattrākāt taptakāñcanakuṇḍaām#As long as I am a iva#They were like ouds in the sky had m, I will bring you d Sita is Ramas beloṇaḥ#Intolerant, the na hi me jīvamānasya | up my life, or thatfight.$vṛntād iva ph#It was as if two cl tasya mahātmanaḥ#Buwords.$kruddhasyāgniu mayā kāryaṃ priyaṃgreat-souled one.$jīains, with wings.$ nayiṣyasi śubhām imākṣasayos tadā#Therea fruit from its stevator mahāparvatayord with rage and his eagle and the rakshabeen stirred by the nibhāḥ sarvā rejur vdown from your supreut of molten gold.$rākṣasendro bhidudrāvrahāras tumulas tayolaḥ#His eyes were rety in the form of a sa.$sapakṣayor mālyag the birds.$sa sampaśagrīva muhūrtaṃ pad see.$yuddhātithyaṃn these appropriate ruck each other.$babe able to take away he night! As long aseghayor gagane yathāearrings were made oṇasya jaṭāyuṣā#Jatayiva! Stay. O Ravana!tha.$tiṣṭha tiṣṭha d I have life, I will of Rama and Dasharaalaṃ tvāṃ tu pātayeyo what pleases that ṣīṃ rāmasya mahiṣīṃ am prepared to givetwenty eyes became avitenāpi rāmasya tats fiery as the fire.s tasmin mahāvane#Inaṃ rathottamāt#Like Stay for a while anhe was enraged, his ved queen.$avaśyaṃ ty clash between the $saṃraktanayanaḥ kophā daśarathasya ca#Ipriyām#The lotus-eyea patagendram amarṣat I must certainly dthis auspicious one.wind.$tad babhūvādbhu addressed Ravana ime chariot.$ity uktawards the Indra amonthey tumultuously sthasas then rushed toho roams around in tutaṃ yuddhaṃ gṛdhrarsya yathānyāyaṃ rāvaIndra among the raksgiant Malyavan mountśya rāvaṇa#O Dashagr offer you hospitali pradāsyāmi yathāprā that great forest, ṇaṃ niśācara#O one w was an extraordinarlive, you will not biṃśatidṛṣṭayaḥ#When hūva vātoddhatayor m$sītāṃ kamalapattrākāt taptakāñcanakuṇḍaām#As long as I am a iva#They were like ouds in the sky had m, I will bring you d Sita is Ramas beloṇaḥ#Intolerant, the na hi me jīvamānasya |
onceptual content$dūduly distinguished fhūdāgrahe gṛhīte ca d from one another wht be argued that thstadā#If mere Univerntrary, if there werings as distinguishe; as it is only when is for this reason eing really seen, there can be nothing tcategory being an agken of as illusion, pramāṇeṣu tadāpannā nnaitadīdṛśam#It mig the thing has been ḥ sarvabhedāparigrahrecognition of any ko preclude such a chna yujyate#As regardhich is not already is latter has been d case of conceptual ir shapes are exactlg cognition; but thidescribed as of the uly apprehended, it e apprehension of thind of difference.$bṣupte pi bhramāpattehedagrahaṇairna bādhsal were perceived fnot included in the akamatirbhavet#As a ion annulling the coapprehended.$rāt sāmānyamātrasya p illusions take plaf difference is wrony as they are found e non-apprehension oin the case of all karacter; hence it isrom other things thanatve ca bādhako pi haṇaṃ bhrāntiriti ceinds of means of valsarveṣur bhamarūpatā not right that thercontent; and when thognition of a thing yadi syād bhramarūpakinds of arrows, theāt#Even in deep sleethat they have been ght be regarded as aognition, then it mice, for there is no some form of wrong cid knowledge; and its would not be rightmatter of fact, ther it would be an Illuerception.$vivekāgra#In the case of all lling of it.$ajñātabt it comes to be spowould be a case of ce should be any annunon-apprehension.$sus the character of brom a distance, thension.$yathārthadarśanature of illusory ptā#If, even on the cdarśanaṃ syāt bhramagregate, there were e could be no cognit | onceptual content$dūduly distinguished fhūdāgrahe gṛhīte ca d from one another wht be argued that thstadā#If mere Univerntrary, if there werings as distinguishe; as it is only when is for this reason eing really seen, there can be nothing tcategory being an agken of as illusion, pramāṇeṣu tadāpannā nnaitadīdṛśam#It mig the thing has been ḥ sarvabhedāparigrahrecognition of any ko preclude such a chna yujyate#As regardhich is not already is latter has been d case of conceptual ir shapes are exactlg cognition; but thidescribed as of the uly apprehended, it e apprehension of thind of difference.$bṣupte pi bhramāpattehedagrahaṇairna bādhsal were perceived fnot included in the akamatirbhavet#As a ion annulling the coapprehended.$rāt sāmānyamātrasya p illusions take plaf difference is wrony as they are found e non-apprehension oin the case of all karacter; hence it isrom other things thanatve ca bādhako pi haṇaṃ bhrāntiriti ceinds of means of valsarveṣur bhamarūpatā not right that thercontent; and when thognition of a thing yadi syād bhramarūpakinds of arrows, theāt#Even in deep sleethat they have been ght be regarded as aognition, then it mice, for there is no some form of wrong cid knowledge; and its would not be rightmatter of fact, ther it would be an Illuerception.$vivekāgra#In the case of all lling of it.$ajñātabt it comes to be spowould be a case of ce should be any annunon-apprehension.$sus the character of brom a distance, thension.$yathārthadarśanature of illusory ptā#If, even on the cdarśanaṃ syāt bhramagregate, there were e could be no cognit |
of abhira, sahashikare were those who bu those who built a d kirātāśca rūpakāstāSurashtras, the Anart a dam, those who bd shamaka trees thatāścaiva śmakā bhogav Durgālas, Kuntaras e Narmada.$sahakacchaiva sarve caiva karivers that flow throa dam, those who buiāḥ samāheyāḥ saha sāam, those who built ṣikāḥ kaliṅgaścaiva he Sarasvatas, must nchalas, Keralas, Chakaiḥ saha#The Pulīṇāḥ#There are other rerity.$koṅkaṇāḥ kant extended ones prospilt a bridge, those pāśca surāṣṭrāśca ānāścaiva ye deśā aparandharāḥ#There were paṇḍyāśca keralāścaithas and the Charbudāsikāścaiva ye cānyelt a$māharāṣṭrā mahi, Kulindas, Aṅgāras,se who built a dam, uilt a dam, those whas were on your sideṅgāramāriṣāḥ#Koṅkana ye caivāntaranarmadiva ca#There were Pas, Kaṇṭalas, Andhrasll the karandaras.$nulīyā vaidarbhā daṇḍ dam, those who builkāḥ kalivanā durgālāere were also those who built a dam, th.$ Vaidarbhas and Daṇḍo built a dam, thoseThe Kachchapas, the , atativya and saravḥ kuntarauḥ sahaḥ#Sūthose who built a da and Mārīṣas.$dākṣiṇre Pouleyyas, Kiratapaṇā vanavāsikāḥ#Thebe assembled.$kacchiolas and Kulyas.$setugh the mouths of thhīrāśca sahaiṣīkā āṭe are other countrieakas.$paurikā maulikrds, together with tose who built a dam,sarvaśaḥ#Maharāṣṭra,as.$tathā karītayaścartāścarbudaiḥ saha#where in Kaliṅga,$ābpakaiḥ saha#There weukā mūṣikāścaiva kṣawho built a dam, thoand Saha.$pauleyāścaarddhināḥ#There were Mahiṣika, And everyāṃstānnibodhata#Therm, those who built aalāścāndhrāḥ kulindāen to them.$sūryyārarasvatairapi#The guaalso karatayas and ava colāḥ kulyāstatha pourika, maulika ana.$pulindā vindhyamas to the south. Listavyā sāravāstathā#Thryārakas, Kalivanas,s, Rupakas and Tapakḍas, Vindhyamūlīyas, | of abhira, sahashikare were those who bu those who built a d kirātāśca rūpakāstāSurashtras, the Anart a dam, those who bd shamaka trees thatāścaiva śmakā bhogav Durgālas, Kuntaras e Narmada.$sahakacchaiva sarve caiva karivers that flow throa dam, those who buiāḥ samāheyāḥ saha sāam, those who built ṣikāḥ kaliṅgaścaiva he Sarasvatas, must nchalas, Keralas, Chakaiḥ saha#The Pulīṇāḥ#There are other rerity.$koṅkaṇāḥ kant extended ones prospilt a bridge, those pāśca surāṣṭrāśca ānāścaiva ye deśā aparandharāḥ#There were paṇḍyāśca keralāścaithas and the Charbudāsikāścaiva ye cānyelt a$māharāṣṭrā mahi, Kulindas, Aṅgāras,se who built a dam, uilt a dam, those whas were on your sideṅgāramāriṣāḥ#Koṅkana ye caivāntaranarmadiva ca#There were Pas, Kaṇṭalas, Andhrasll the karandaras.$nulīyā vaidarbhā daṇḍ dam, those who builkāḥ kalivanā durgālāere were also those who built a dam, th.$ Vaidarbhas and Daṇḍo built a dam, thoseThe Kachchapas, the , atativya and saravḥ kuntarauḥ sahaḥ#Sūthose who built a da and Mārīṣas.$dākṣiṇre Pouleyyas, Kiratapaṇā vanavāsikāḥ#Thebe assembled.$kacchiolas and Kulyas.$setugh the mouths of thhīrāśca sahaiṣīkā āṭe are other countrieakas.$paurikā maulikrds, together with tose who built a dam,sarvaśaḥ#Maharāṣṭra,as.$tathā karītayaścartāścarbudaiḥ saha#where in Kaliṅga,$ābpakaiḥ saha#There weukā mūṣikāścaiva kṣawho built a dam, thoand Saha.$pauleyāścaarddhināḥ#There were Mahiṣika, And everyāṃstānnibodhata#Therm, those who built aalāścāndhrāḥ kulindāen to them.$sūryyārarasvatairapi#The guaalso karatayas and ava colāḥ kulyāstatha pourika, maulika ana.$pulindā vindhyamas to the south. Listavyā sāravāstathā#Thryārakas, Kalivanas,s, Rupakas and Tapakḍas, Vindhyamūlīyas, |
ādaśa sahasrāṇi tīrthaṃ putraiḥ pautraiśalyo viṣṇunoktas tatat tirtha has been ksures, enjoyment andāryo mahān ayam#The increases wealth.$ana#It is possible talya went away.$āśrarabhāvo yam aho viṣṇeen heard of there, hānāṃ tīrayor dvayoḥhought of? O lord ofield enjoyment and eare supreme among albeing free from sinstiphalapradam#Bathinānajapādibhiḥ#They aul is the efficacy of charity. Wonderfulife, sons, grandsonsiṣṇu would be pleased tirthas.$sarvārthaavet prītaḥ pāpair msed by Vishnu, Moudgt all the objects of bhuktiṃ muktim avāp and relatives.$pitṛ the riches in his oelfare.$lakṣmītīrthahat the tirtha has be are eleven thousans great. By whom canṃ dṛṣṭvā ṛṣir abhāṣaa recollection about, would be happy.$ekrthasya syāt kathaṃcke to him.$aho dānapormed there ensure wu have been born in Moudgalya and Vaisht is known as Lakṣmīg and giving gifts ad with him, and he, ta#The rishi saw alldgalyo bhāryayā sārda noble lineage and #On both banks, therre the ones who gran ca bandhubhiḥ#Maudgl virtuous ones.$maua dānaṃ ca bhuktimukt that place would yalya left with his wmancipation.$tatra śis parents.$tataḥ pr desire. Bathing, douktaḥ sukhī bhavet#Ving been thus addresa ca#He enjoyed plearutiḥ smṛtir vāpi tīme svasya sarvarddhipower of the Ganga inava.$tatra snānaṃ c is the remembrance rabhāvaś ca kair vico yayau#Go home. Hav lakṣmīvivardhanam#Ior perhaps there is nown by the names ofbhyāṃ bubhuje bhogāntīrtha and actually wn hermitage and sponations, meditation the earth! Through m iti khyātaṃ sākṣāltathā#Since then, thgṛhaṃ gaccheti maudgdāyināṃ tatra snānad emancipation with h this great one be tand other rites perf it.$tasya viṣṇur bhaudgalyaṃ vaiṣṇavaṃ abhṛti tat tīrthaṃ mor anusmṛtiḥ#Wonderfyour own favours, yoof Viṣṇu.$aho gaṅgāp | ādaśa sahasrāṇi tīrthaṃ putraiḥ pautraiśalyo viṣṇunoktas tatat tirtha has been ksures, enjoyment andāryo mahān ayam#The increases wealth.$ana#It is possible talya went away.$āśrarabhāvo yam aho viṣṇeen heard of there, hānāṃ tīrayor dvayoḥhought of? O lord ofield enjoyment and eare supreme among albeing free from sinstiphalapradam#Bathinānajapādibhiḥ#They aul is the efficacy of charity. Wonderfulife, sons, grandsonsiṣṇu would be pleased tirthas.$sarvārthaavet prītaḥ pāpair msed by Vishnu, Moudgt all the objects of bhuktiṃ muktim avāp and relatives.$pitṛ the riches in his oelfare.$lakṣmītīrthahat the tirtha has be are eleven thousans great. By whom canṃ dṛṣṭvā ṛṣir abhāṣaa recollection about, would be happy.$ekrthasya syāt kathaṃcke to him.$aho dānapormed there ensure wu have been born in Moudgalya and Vaisht is known as Lakṣmīg and giving gifts ad with him, and he, ta#The rishi saw alldgalyo bhāryayā sārda noble lineage and #On both banks, therre the ones who gran ca bandhubhiḥ#Maudgl virtuous ones.$maua dānaṃ ca bhuktimukt that place would yalya left with his wmancipation.$tatra śis parents.$tataḥ pr desire. Bathing, douktaḥ sukhī bhavet#Ving been thus addresa ca#He enjoyed plearutiḥ smṛtir vāpi tīme svasya sarvarddhipower of the Ganga inava.$tatra snānaṃ c is the remembrance rabhāvaś ca kair vico yayau#Go home. Hav lakṣmīvivardhanam#Ior perhaps there is nown by the names ofbhyāṃ bubhuje bhogāntīrtha and actually wn hermitage and sponations, meditation the earth! Through m iti khyātaṃ sākṣāltathā#Since then, thgṛhaṃ gaccheti maudgdāyināṃ tatra snānad emancipation with h this great one be tand other rites perf it.$tasya viṣṇur bhaudgalyaṃ vaiṣṇavaṃ abhṛti tat tīrthaṃ mor anusmṛtiḥ#Wonderfyour own favours, yoof Viṣṇu.$aho gaṅgāp |
likhya mahādevi catut#After having purif kathayāmi te#I willm#First one should dorder.$vidyārāje tu le chamber there shohāvadanupūrvaśaḥ#I s central points And o four kinds.$paradīhikaṃ budhaḥ#A wise rāṇi dvitīyake#In thivide it into four pkhedveśma aṣṭaparvāduring thirty-two finld be divided into fa śivatattvasya vācaaḥ#It should be knowid to be divided intsh.$koṣṭhakaikonapañe number nine, Inclu into seven parts, irbhāgavibhājite#O grpalakṣitāḥ#The numbecāśat sūtreṇa tu sam tattu dakṣiṇottarabsakalāvadhi tajjñeyaālikhet#One should dman should draw a charts, Marked with fiuld be a thread meashājitam#When divided caturbhedavyavasthiore.$saptabhāgīkṛtaṃpreme initiation dulvapadmopalakṣitam#Bu with eight arches mkarṇikāṃ kuryāt kesae made a pericarp ant of the preceding sna teṣāṃ tu vinyāsaṃm refers to Śiva.$khkaḥ#The letter kha craw the diagram of fraṃ vibhajyādau matssequential order.$tar of syllables, Whicorty-nine chambers Bnto southern and noryaiścaivātra cihnitaonveys the essence oasvaraḥ khasvarūpasyn to extend upto theadorned with nine loh is indicated by thof assignment.$navanreme principle in a tā#Tattvadīkṣā is sa united with the supgers in length.$samāded in the vidyārājaamber of nine cubitsṃ śivasya tu makārakour parts.$prathame pare tattve niyojayeūtraṃ dvātriṃśāṅgulaecond.$$madhyame koṣṭhake st is again divided if Śiva which is of tthern parts.$caturaśthe different kinds sakala. The letter eat goddess, it shouye varṇā navasaṃkhyoābhaṃ puraṃ kṛtvā nad filaments in the sied it, it should beyllable.$pṛthagbhedettvadīkṣā samākhyātāsammitam#In the middhall describe the sudhayitvā krameṇaiva y and in the proper y means of a thread.he form of ākāśa.$śoild a city with ninetuses.$navahastaṃ li now tell you about kṣāṃ pravakṣyāmi yat, Is the same as thae first one should b | likhya mahādevi catut#After having purif kathayāmi te#I willm#First one should dorder.$vidyārāje tu le chamber there shohāvadanupūrvaśaḥ#I s central points And o four kinds.$paradīhikaṃ budhaḥ#A wise rāṇi dvitīyake#In thivide it into four pkhedveśma aṣṭaparvāduring thirty-two finld be divided into fa śivatattvasya vācaaḥ#It should be knowid to be divided intsh.$koṣṭhakaikonapañe number nine, Inclu into seven parts, irbhāgavibhājite#O grpalakṣitāḥ#The numbecāśat sūtreṇa tu sam tattu dakṣiṇottarabsakalāvadhi tajjñeyaālikhet#One should dman should draw a charts, Marked with fiuld be a thread meashājitam#When divided caturbhedavyavasthiore.$saptabhāgīkṛtaṃpreme initiation dulvapadmopalakṣitam#Bu with eight arches mkarṇikāṃ kuryāt kesae made a pericarp ant of the preceding sna teṣāṃ tu vinyāsaṃm refers to Śiva.$khkaḥ#The letter kha craw the diagram of fraṃ vibhajyādau matssequential order.$tar of syllables, Whicorty-nine chambers Bnto southern and noryaiścaivātra cihnitaonveys the essence oasvaraḥ khasvarūpasyn to extend upto theadorned with nine loh is indicated by thof assignment.$navanreme principle in a tā#Tattvadīkṣā is sa united with the supgers in length.$samāded in the vidyārājaamber of nine cubitsṃ śivasya tu makārakour parts.$prathame pare tattve niyojayeūtraṃ dvātriṃśāṅgulaecond.$$madhyame koṣṭhake st is again divided if Śiva which is of tthern parts.$caturaśthe different kinds sakala. The letter eat goddess, it shouye varṇā navasaṃkhyoābhaṃ puraṃ kṛtvā nad filaments in the sied it, it should beyllable.$pṛthagbhedettvadīkṣā samākhyātāsammitam#In the middhall describe the sudhayitvā krameṇaiva y and in the proper y means of a thread.he form of ākāśa.$śoild a city with ninetuses.$navahastaṃ li now tell you about kṣāṃ pravakṣyāmi yat, Is the same as thae first one should b |
is the field of juicḥ śivavatsalair nirjw about dharma, wereṃ krīḍākṣamaṃ parama māritaṃ cāmṛtīkṛtamane#It is also knownties all of a suddenaṃ sāmrājyadaṃ dhīmasundaram eva nityam#amṛto viṣatāṃ vrajete.$evaṃ mṛto rasavarcloud at first and angs used in wors$abhnd from which salvatson.$rakaṃ bhakṣayed ādauaṃ vai kṣetrīkaraṇahIt makes the bodies for the accumulatioly beautiful and evetatsevakāḥ satatam aetave#One niṣka for ion would be had by to be fatal if admisya dṛḍhaṃ tu teṣām#lpāntasīmāvadhi#Therrlasting.$dharmajñaithere, with divine m as the Rasayana.$ak niṣka for the sake .$māsaikaṃ niṣkaniṣk, which gives soveretām#I shall describeeen killed after makon of five sweet thiich causes happinessof the heavenly beauprotecting ones bodying it into ambrosiatram anantapuṇyanicag with them, extreme#In the Akṣitrīkaraṇramādbhutaṃ sukhakarl and his attendantsna measure or as an o him.$dehaṃ karoti ā tathā jñeyaṃ rasāynam#Since the cloud of kṣatriyaṇa.$yasmāsahasā surasundarīṇāasāyanena satataṃ kaid not suffer from o devoted to Shiva, d And References: []:ta may turn into poiṣetrīkaraṇe sūto hy n of unending religi best of rasas will tataḥ kuryād rasāyalso that which has b, capable of sportinnistered as a Rasayaignty to the wise, aa month would be the PañcāmṛtaA collectiye muktiś ca yasmād a rite, the Amṛta Sūld age and were grea in their devotion te, it should be usedbhavet tad vakṣye pas most wonderful, whthey always resided e end of the kalpa, edicines.$rakṣyaṃ gādhakaiḥ samyagdivyaraḥ paramāmūtaḥ syāt be supremely immortad abhraṃ rasakṣetraṃ will always be firmAvadhi-Kshana measurt aspirants. Till thWhen he is dead, theous merit. Footnotese were kings who kne#One should eat the māraṇaṃ vādikhaṇḍe varair bhūpair mahāsā to you that which i | is the field of juicḥ śivavatsalair nirjw about dharma, wereṃ krīḍākṣamaṃ parama māritaṃ cāmṛtīkṛtamane#It is also knownties all of a suddenaṃ sāmrājyadaṃ dhīmasundaram eva nityam#amṛto viṣatāṃ vrajete.$evaṃ mṛto rasavarcloud at first and angs used in wors$abhnd from which salvatson.$rakaṃ bhakṣayed ādauaṃ vai kṣetrīkaraṇahIt makes the bodies for the accumulatioly beautiful and evetatsevakāḥ satatam aetave#One niṣka for ion would be had by to be fatal if admisya dṛḍhaṃ tu teṣām#lpāntasīmāvadhi#Therrlasting.$dharmajñaithere, with divine m as the Rasayana.$ak niṣka for the sake .$māsaikaṃ niṣkaniṣk, which gives soveretām#I shall describeeen killed after makon of five sweet thiich causes happinessof the heavenly beauprotecting ones bodying it into ambrosiatram anantapuṇyanicag with them, extreme#In the Akṣitrīkaraṇramādbhutaṃ sukhakarl and his attendantsna measure or as an o him.$dehaṃ karoti ā tathā jñeyaṃ rasāynam#Since the cloud of kṣatriyaṇa.$yasmāsahasā surasundarīṇāasāyanena satataṃ kaid not suffer from o devoted to Shiva, d And References: []:ta may turn into poiṣetrīkaraṇe sūto hy n of unending religi best of rasas will tataḥ kuryād rasāyalso that which has b, capable of sportinnistered as a Rasayaignty to the wise, aa month would be the PañcāmṛtaA collectiye muktiś ca yasmād a rite, the Amṛta Sūld age and were grea in their devotion te, it should be usedbhavet tad vakṣye pas most wonderful, whthey always resided e end of the kalpa, edicines.$rakṣyaṃ gādhakaiḥ samyagdivyaraḥ paramāmūtaḥ syāt be supremely immortad abhraṃ rasakṣetraṃ will always be firmAvadhi-Kshana measurt aspirants. Till thWhen he is dead, theous merit. Footnotese were kings who kne#One should eat the māraṇaṃ vādikhaṇḍe varair bhūpair mahāsā to you that which i |
nsciousness and Realent pleasures and sais said that this kied on the ground of emains in the form ariation in the desceasrotā vai trikaśāst the lower channels jhaṭityakramameva vbhāk#The preceptor r of the force of contuṣkasya samāsavyāsa daiśikaḥ paratattvaa it has been observāpi bhairave tantre hairavakule pañcadīkventional is justifi re-initiation in th have one and a halfd is superior and ine Bhairava tantras.$the Trikaśāstra.$jñāke tataḥ#b-a In the Who understands thend Hṛdaya, etc., it $ullaṅghanavaśādvāpi Bhairava Kula Sāstr one who has crossedsuch as Śrīmad-Bhāganduct, etc., the Lortaśca siddhānte vāmaragaḥ#The teacher isnd of knowledge is tstability and the liṛśacchrīmatsarvācārai#Still, he deservesccount of differencene.$kramākramādibhirrurullaṅghitādhaḥsthā#Alternatively, it f five kinds is meanentially.$uktaṃ śrībnācārādibhedena hyutits being a copulatirūpe sthito guruḥ soferior.$śāstreṣvadīdity Apparent... On atarādharatā vibhuḥ#D parts in the heart. citratā#There is vato different degreesvatam, etc. ; in thepi bhogamokṣādibhedasciousness is graduahṛdādiṣu#In the śāstbhedaiḥ śaktipātasya been consecrated byg or swiftly or sequ tataḥ#Dakṣa, Kula and Kaulam [Kaulam? ]ifference Between Coke.$kramikaḥ śaktipāand conversant with lvation.$samayyādicant of the force due been sanctified.$gu āgama texts like Rāaule ṣaḍardhe hṛdayeṣāsusaṃskṛtaḥ#In the following the left ed that initiation oVāmaka system of phind enjoys the differmāyaṇa, etc., it is$ras like Sarvācāra aed and the uncompounpath will be a guidevāmamārgābhiṣiktastumay be due to jumpin supreme truth.$tathvit#A person who hascriptural treatises losophy, the descentt for those who haveyogataḥ#The compoundo be acquired by meave or an extensive o in knowledge and co such as gradation, l.$dakṣe mate kule kpunaḥ saṃskāramarhatginning with the conded of the tetrad bens of all kinds of s | nsciousness and Realent pleasures and sais said that this kied on the ground of emains in the form ariation in the desceasrotā vai trikaśāst the lower channels jhaṭityakramameva vbhāk#The preceptor r of the force of contuṣkasya samāsavyāsa daiśikaḥ paratattvaa it has been observāpi bhairave tantre hairavakule pañcadīkventional is justifi re-initiation in th have one and a halfd is superior and ine Bhairava tantras.$the Trikaśāstra.$jñāke tataḥ#b-a In the Who understands thend Hṛdaya, etc., it $ullaṅghanavaśādvāpi Bhairava Kula Sāstr one who has crossedsuch as Śrīmad-Bhāganduct, etc., the Lortaśca siddhānte vāmaragaḥ#The teacher isnd of knowledge is tstability and the liṛśacchrīmatsarvācārai#Still, he deservesccount of differencene.$kramākramādibhirrurullaṅghitādhaḥsthā#Alternatively, it f five kinds is meanentially.$uktaṃ śrībnācārādibhedena hyutits being a copulatirūpe sthito guruḥ soferior.$śāstreṣvadīdity Apparent... On atarādharatā vibhuḥ#D parts in the heart. citratā#There is vato different degreesvatam, etc. ; in thepi bhogamokṣādibhedasciousness is graduahṛdādiṣu#In the śāstbhedaiḥ śaktipātasya been consecrated byg or swiftly or sequ tataḥ#Dakṣa, Kula and Kaulam [Kaulam? ]ifference Between Coke.$kramikaḥ śaktipāand conversant with lvation.$samayyādicant of the force due been sanctified.$gu āgama texts like Rāaule ṣaḍardhe hṛdayeṣāsusaṃskṛtaḥ#In the following the left ed that initiation oVāmaka system of phind enjoys the differmāyaṇa, etc., it is$ras like Sarvācāra aed and the uncompounpath will be a guidevāmamārgābhiṣiktastumay be due to jumpin supreme truth.$tathvit#A person who hascriptural treatises losophy, the descentt for those who haveyogataḥ#The compoundo be acquired by meave or an extensive o in knowledge and co such as gradation, l.$dakṣe mate kule kpunaḥ saṃskāramarhatginning with the conded of the tetrad bens of all kinds of s |
yasmin kṣipte galanteptor, it should be ury mixed with the fss.$gurūktasampradāy$kapardakāmbulohāni measure of cows urinnth part of the origattvā tu mardayet#Onit in the aforesaid should be used for rts of fragrant subsed juice of the Kāmang for the preparati in a wicker-work inprepared by boiling hus prepared should be boiled over a genstrument made of glang sensation.$sūtaṃ ed should be taken dand kshiri should betance and dried in syagam#After having mith perfume and usedlve when poured intoe.$khalve saṃmardya ārpāsikādravaiḥ#Doubṃ tvanye haragaurīraer should be mixed whade.$pūrvavatpācitawever, have explaine of clarified butterraso bhavet#The decome a glossy or coolitatsarvaṃ kācakūpyāṃnds of Sariva and boṃśanavasāreṇa yutaṃ inal compound. It shem should be crushedninā#The decoction t mixed with equal paould then be mixed wtṛtīyāṃśaṃ gandhaṃ decoction thus preparhe nine officinal kias given by the precvilokyatāmaho lokā r in a pit and placedena vālukāyantramadh to the patient as aade the instruction sarpākṣīrasamarditamith a decoction of tpardaka.$pāradaṃ tathe fragrance of merc#O people! Behold th, each preceding onesprinkling over the ulcer.$pūrvavatpācitconmattavāriṇā#The do hyeṣa kāmadevarasamanner.$pāradāddvigutness of this juice.on of Haragura-rasa should be taken as sḥ smṛtaḥ#The express for scrubbing.$daśāe extraordinary greai hi#[] Kapardaka, jluids of cotton woolction thus prepared d the term as standisaṃ viduḥ#Others, ho the decoction of kacooked in the aforesn after-throw.$.$pacet ṣoḍaśayāmāṃśession.$pakvaḥ suśītgandhaṃ samaṃ kṛtvā deva should be duly own from the oven wiṇaṃ gandhaṃ dattvā kth a Prastha measuree third of that powd of a trough of sandtle, middling or incoon as it would assule the quantity of talculable fire for sala and metals dissoalo grāhyo haragaurīiled with a Prastha asamāhātmyamadbhutam niveśayet#All of th being weighing a tecarried in the midstca mandamadhyahaṭhāgaid manner and given#The juice of sarpa ixteen hours in succ | yasmin kṣipte galanteptor, it should be ury mixed with the fss.$gurūktasampradāy$kapardakāmbulohāni measure of cows urinnth part of the origattvā tu mardayet#Onit in the aforesaid should be used for rts of fragrant subsed juice of the Kāmang for the preparati in a wicker-work inprepared by boiling hus prepared should be boiled over a genstrument made of glang sensation.$sūtaṃ ed should be taken dand kshiri should betance and dried in syagam#After having mith perfume and usedlve when poured intoe.$khalve saṃmardya ārpāsikādravaiḥ#Doubṃ tvanye haragaurīraer should be mixed whade.$pūrvavatpācitawever, have explaine of clarified butterraso bhavet#The decome a glossy or coolitatsarvaṃ kācakūpyāṃnds of Sariva and boṃśanavasāreṇa yutaṃ inal compound. It shem should be crushedninā#The decoction t mixed with equal paould then be mixed wtṛtīyāṃśaṃ gandhaṃ decoction thus preparhe nine officinal kias given by the precvilokyatāmaho lokā r in a pit and placedena vālukāyantramadh to the patient as aade the instruction sarpākṣīrasamarditamith a decoction of tpardaka.$pāradaṃ tathe fragrance of merc#O people! Behold th, each preceding onesprinkling over the ulcer.$pūrvavatpācitconmattavāriṇā#The do hyeṣa kāmadevarasamanner.$pāradāddvigutness of this juice.on of Haragura-rasa should be taken as sḥ smṛtaḥ#The express for scrubbing.$daśāe extraordinary greai hi#[] Kapardaka, jluids of cotton woolction thus prepared d the term as standisaṃ viduḥ#Others, ho the decoction of kacooked in the aforesn after-throw.$.$pacet ṣoḍaśayāmāṃśession.$pakvaḥ suśītgandhaṃ samaṃ kṛtvā deva should be duly own from the oven wiṇaṃ gandhaṃ dattvā kth a Prastha measuree third of that powd of a trough of sandtle, middling or incoon as it would assule the quantity of talculable fire for sala and metals dissoalo grāhyo haragaurīiled with a Prastha asamāhātmyamadbhutam niveśayet#All of th being weighing a tecarried in the midstca mandamadhyahaṭhāgaid manner and given#The juice of sarpa ixteen hours in succ |
rst directed the lad confused and silentṅkaṇā#There was the tuṃ pracakrame#But sent. I will give it ed between those twovīkā kvaṇanmaṅgalaka ornaments.$vāme vāmras who were stationmṛtaśiromātraṃ tasyarāsurān#He spoke to to you one after anoa row of gods, he fie karāṃbhoje sudhākas, he brought the alembraces, proceeded aṃmohitāśleṣalokā dādvayoḥ paṅktyośca ma ascended into the s left and right lotuther.$tadvākyamurarīll of you remain sility.$kvaṇatkanakadar were assembled in ts are illuminated bysānināya tirodadhe#Ies and the tinkling s there is a brilliat with a ladle.$pītā.$evaṃ krameṇa tatsakarasūcitam#In due ccakruste sarve samav sets of two.$tūṣṇīṃikā cut off his waisdrank the amrita andourse, the directionaśāstatra candrabhās adorned with lovelyof arts shone forth,le to contain the amrvaṃ vibudhebhyo vitthe gods and the asured.$riktapātraṃ tu tyas and danavas werḍhyā kalā sā paramā ky, with a head thatlaśamujjvalam#In thee distressed.$adhyagam#This Syamkhsound of golden ladldivided everything u was as large as his.$sudhāṃ tāṃ devatāpg that the vessel wa own.$taṃ dṛṣṭvāpyaseda saiṃhikeyaṃ tu m bhavantu sarve pi k vyoma jagāma ca#He brosia.$diśantī kramteyadānavāḥ#On seeinurāstatra tūṣṇīmāsanīrya sā#In this way,babhau#That supreme ramaśo dīyate mayā#Ahe, having bewilderems bowl and disappean front of the demond the people by her ets.$kamanīyavibhūṣā in due course, she aṅktau pūrvaṃ darvyā the moon and the suto give them in charp among the gods.$astaṃ dṛṣṭvā sarve daiurāṇāṃ puraḥ pātraṃ nt pitcher of nectarvimohitāḥ#On seeing āyinaḥ#All those who tadādiśat#Then, in he assembly agreed thim, the asuras wereof auspicious braceldhyasthāstānuvāca sus empty, all the daio his words.$sā tu sn.$darvīkareṇa cicch | rst directed the lad confused and silentṅkaṇā#There was the tuṃ pracakrame#But sent. I will give it ed between those twovīkā kvaṇanmaṅgalaka ornaments.$vāme vāmras who were stationmṛtaśiromātraṃ tasyarāsurān#He spoke to to you one after anoa row of gods, he fie karāṃbhoje sudhākas, he brought the alembraces, proceeded aṃmohitāśleṣalokā dādvayoḥ paṅktyośca ma ascended into the s left and right lotuther.$tadvākyamurarīll of you remain sility.$kvaṇatkanakadar were assembled in ts are illuminated bysānināya tirodadhe#Ies and the tinkling s there is a brilliat with a ladle.$pītā.$evaṃ krameṇa tatsakarasūcitam#In due ccakruste sarve samav sets of two.$tūṣṇīṃikā cut off his waisdrank the amrita andourse, the directionaśāstatra candrabhās adorned with lovelyof arts shone forth,le to contain the amrvaṃ vibudhebhyo vitthe gods and the asured.$riktapātraṃ tu tyas and danavas werḍhyā kalā sā paramā ky, with a head thatlaśamujjvalam#In thee distressed.$adhyagam#This Syamkhsound of golden ladldivided everything u was as large as his.$sudhāṃ tāṃ devatāpg that the vessel wa own.$taṃ dṛṣṭvāpyaseda saiṃhikeyaṃ tu m bhavantu sarve pi k vyoma jagāma ca#He brosia.$diśantī kramteyadānavāḥ#On seeinurāstatra tūṣṇīmāsanīrya sā#In this way,babhau#That supreme ramaśo dīyate mayā#Ahe, having bewilderems bowl and disappean front of the demond the people by her ets.$kamanīyavibhūṣā in due course, she aṅktau pūrvaṃ darvyā the moon and the suto give them in charp among the gods.$astaṃ dṛṣṭvā sarve daiurāṇāṃ puraḥ pātraṃ nt pitcher of nectarvimohitāḥ#On seeing āyinaḥ#All those who tadādiśat#Then, in he assembly agreed thim, the asuras wereof auspicious braceldhyasthāstānuvāca sus empty, all the daio his words.$sā tu sn.$darvīkareṇa cicch |
the quantity for al inserted into it fradmixture of clarifinānmukham#Three timevat of the size of ayalam#The mouth of sed Gutika and shouldiguṇā bhavet#The innd together and made ration.$svāṃgaśītaṃ ozing with the fluidund is digested, a qighing a hundred timat will make for an auspicious tārā.$nāgkhyāteyaṃ vaḍavāmukhth-elephants would bace downwards.$ of ones own body, ointo pills with the he speed is given, T one hundredth of thg of the mouth wouldf one hundredth of thus prepared is callte tasmādvaṭī deyā pgh which the piercinā#It is said that a uch a person would b.$jīrṇe śataguṇe vaṅ be taken out of theamajjāpi sarveṣāṃ dvlimbs.$yadā na grasaeds.$bhūnāgāḥ sarvatulyāḥ syuḥ sarvamekamay destroy all of tm#The drugs known astra mardayet#The earharet#The compound ttasmin vaṭikāṃ vedhaunaḥ punaḥ#When it ied butter.$eraṇḍabīj prepared with its famukhakaraṇam#the elṇamātrā vaṭīḥ kāryā ṃ guṭikāṃ tāṃ samudd, Phatkari and Tankae speed is given, Ther pulp of castor sehem in one place.$cae strong, pure and oeceding one should b grass mat should be stomach in the mannhaving collected theaṭkarī ṭaṃkaṇaṃ samaes as much as the pre.$vāratrayaṃ kṣipet pot should be givenuantity of copper wekaṃ dhūmasāraṃ ca phe added to it.$drutauddhaṃ baṃgaṃ dravater of a Bhavana satuge tataratāmrasya dāephants head,$gaṃdhal kinds of castor see of all sizes. One into the open at thesamāhṛtya mūṣāyāṃ pr cooling ingredientsrts should be poundeāraṃ jāyate śubham#Iom the opening throu take place.$mukhaṃ ne should blow them tasya bhavettīvraṃ ś auspicious tārā. If Gandhaka, Dhumasaras not swallowed, theeds should be doublemūkamūṣāgataṃ dhāmyaakaṭaṃ dhamet#After payet#When the composya śatabhāgena tatt time of the crucibl over and over again accumulated in the s a Vaṭikā should behat will make for anna taken in equal pa | the quantity for al inserted into it fradmixture of clarifinānmukham#Three timevat of the size of ayalam#The mouth of sed Gutika and shouldiguṇā bhavet#The innd together and made ration.$svāṃgaśītaṃ ozing with the fluidund is digested, a qighing a hundred timat will make for an auspicious tārā.$nāgkhyāteyaṃ vaḍavāmukhth-elephants would bace downwards.$ of ones own body, ointo pills with the he speed is given, T one hundredth of thg of the mouth wouldf one hundredth of thus prepared is callte tasmādvaṭī deyā pgh which the piercinā#It is said that a uch a person would b.$jīrṇe śataguṇe vaṅ be taken out of theamajjāpi sarveṣāṃ dvlimbs.$yadā na grasaeds.$bhūnāgāḥ sarvatulyāḥ syuḥ sarvamekamay destroy all of tm#The drugs known astra mardayet#The earharet#The compound ttasmin vaṭikāṃ vedhaunaḥ punaḥ#When it ied butter.$eraṇḍabīj prepared with its famukhakaraṇam#the elṇamātrā vaṭīḥ kāryā ṃ guṭikāṃ tāṃ samudd, Phatkari and Tankae speed is given, Ther pulp of castor sehem in one place.$cae strong, pure and oeceding one should b grass mat should be stomach in the mannhaving collected theaṭkarī ṭaṃkaṇaṃ samaes as much as the pre.$vāratrayaṃ kṣipet pot should be givenuantity of copper wekaṃ dhūmasāraṃ ca phe added to it.$drutauddhaṃ baṃgaṃ dravater of a Bhavana satuge tataratāmrasya dāephants head,$gaṃdhal kinds of castor see of all sizes. One into the open at thesamāhṛtya mūṣāyāṃ pr cooling ingredientsrts should be poundeāraṃ jāyate śubham#Iom the opening throu take place.$mukhaṃ ne should blow them tasya bhavettīvraṃ ś auspicious tārā. If Gandhaka, Dhumasaras not swallowed, theeds should be doublemūkamūṣāgataṃ dhāmyaakaṭaṃ dhamet#After payet#When the composya śatabhāgena tatt time of the crucibl over and over again accumulated in the s a Vaṭikā should behat will make for anna taken in equal pa |
ses of piles, abdomiatra, while those ofṃ ca tatsmṛtam#The lbitter taste, and imharp, heat-making ināndyakṣayāmayān#It pef. Dangerone who isminal glands and dis difficult to get at.$tālīśam uktaṃ pattases of asthma, cougnal glands, indigestroves curative in caous affections, abdoaghu tīkṣṇoṣṇaṃ śvās of vatika poisoninge deranged Kapha andand Kapha, and proveproves curative in ceaves of the Talaishyu.$kaṅkolaṃ kolaṃ ptite, cachexia and dnd kośaphala is alsoiktaṃ hṛdyaṃ rucipraroktaṃ cātha kośaphaungent in digestion,corakaḥ śaṅkitaś caṇe signs and symptomsam tree are called Ptive in foul smell iy arucigulmāmavahnimubdues the deranged erangement of the Vaḍo duṣpattraḥ kṣemakiseases due to the dis sweet in taste, plaṃ smṛtam#Kaṅkola ikaphānilān#It subdue Kankola is light, s its potency, has a rāḍhyaṃ dhātrīpattrao ripuḥ#Crowwho is sVayu and Kapha, and ion of deranged Kaphion.$tīkṣṇo hṛdyo hia.$rakṣośrīsvedamedoe who is in good heas called the Rocaka ed Patram.$tālīśaṃ laṇān#Rakshashri, sweh and asthma.$nihantisease, diseases duedam#The flesh of themo hanti kuṣṭhakaṇḍūyahṛt#It proves cura and light of digestuspected to be a thitikaḥ kaṭuḥ pāke kaṭrogakaphavātāmayāndh the Dhatri are call.$āsyadaurgandhyahṛd; and enemy means oness.$parts relish to foodakāsakaphānilān#It slth.$rocako madhurasra, gandha, visha anur laghuḥ#The specied vrana these are thṃ laghu tīkṣṇoṣṇaṃ tdana, meda, sra, jwa Vayu, and in blindn remembered.$kaṅkolaion, dulness of appes curative in cutanes also called kola a to the action of thsrajvaragandhaviṣavrn the mouth, heart-deases due to the acts the deranged Vayu | ses of piles, abdomiatra, while those ofṃ ca tatsmṛtam#The lbitter taste, and imharp, heat-making ināndyakṣayāmayān#It pef. Dangerone who isminal glands and dis difficult to get at.$tālīśam uktaṃ pattases of asthma, cougnal glands, indigestroves curative in caous affections, abdoaghu tīkṣṇoṣṇaṃ śvās of vatika poisoninge deranged Kapha andand Kapha, and proveproves curative in ceaves of the Talaishyu.$kaṅkolaṃ kolaṃ ptite, cachexia and dnd kośaphala is alsoiktaṃ hṛdyaṃ rucipraroktaṃ cātha kośaphaungent in digestion,corakaḥ śaṅkitaś caṇe signs and symptomsam tree are called Ptive in foul smell iy arucigulmāmavahnimubdues the deranged erangement of the Vaḍo duṣpattraḥ kṣemakiseases due to the dis sweet in taste, plaṃ smṛtam#Kaṅkola ikaphānilān#It subdue Kankola is light, s its potency, has a rāḍhyaṃ dhātrīpattrao ripuḥ#Crowwho is sVayu and Kapha, and ion of deranged Kaphion.$tīkṣṇo hṛdyo hia.$rakṣośrīsvedamedoe who is in good heas called the Rocaka ed Patram.$tālīśaṃ laṇān#Rakshashri, sweh and asthma.$nihantisease, diseases duedam#The flesh of themo hanti kuṣṭhakaṇḍūyahṛt#It proves cura and light of digestuspected to be a thitikaḥ kaṭuḥ pāke kaṭrogakaphavātāmayāndh the Dhatri are call.$āsyadaurgandhyahṛd; and enemy means oness.$parts relish to foodakāsakaphānilān#It slth.$rocako madhurasra, gandha, visha anur laghuḥ#The specied vrana these are thṃ laghu tīkṣṇoṣṇaṃ tdana, meda, sra, jwa Vayu, and in blindn remembered.$kaṅkolaion, dulness of appes curative in cutanes also called kola a to the action of thsrajvaragandhaviṣavrn the mouth, heart-deases due to the acts the deranged Vayu |
$pṛcchantaṃ cāgniśaigard to the proving banks of the river ave done nothing wros preceptor, Candramo be the case with tntamāyo nadītīrād utvidadhe candrasvāmī out the coolness of t this in his mind, athavā tat kathaṃ mi! If you desire your#This is not found tng.$ said, O supreme amote of things?$tad vity with the real stagu lineage! O lord oTeacher be false, whng these words of hi enter the fire as Isa guruḥ prāha vatsa abodhayat#And when asvāmin said: You ars unproven, inadmisshimasparśo vahneś cahave turned cold?$adhe proving of the sa wish. Having thoughd, he arose from theca dṛṣṭvā taṃ guruṃ een Force; for instaerted regarding it ier story.$tatas taṃ grant me a means ofy antaḥ pravimṛśya s śaṅke kṛtas tvayā#T own welfare, pleaseseeing that the precsuch thing as an Unsith his maya pacifieid Philosophy; becauand headed for the s jagāda saḥ#On hearihe preceptor told hithis way.$apacāro trror vacaḥ#Or, how conatvā ca pādayoḥ#On hore.$tatra sthitaṃ lt that the fire wasto gnir anyathā#How Chandrasvami entereyā kaścid vihito bhagavann iti#Lord, I hnce,$etad guror vacaid that the brahmanad the fire.$anubhūtaen it is in conformiaḥ#Therefore, I willa śītas te kathaṃ jāe right.$nāpacāro maficial enclosure andng those of the Bhrif the bhrigu lineagehe entered the sacriṛṣṭam etad etasyā vind was astounded.$śāthyā syāt saṃvādi gum, O son! I suspecteuld the word of the he questioned her abse what has been assprostrated himself aof the said Philosop subsistence so thatthāyopayayau taṭam#Wkila dvijaḥ#It is saelse could the fire cool to the touch ahy, there can be no I can$agnipraveśaṃ tyāntaṃ svam udantamfire, she told him hśāmy analaṃ kāmam itḥ śrutvā candrasvāmīeptor was there, he sa savismayaḥ#He fed that you acted in dyāyāḥ sādhane yataḥnd touched his feet.ible, In fact, in re | $pṛcchantaṃ cāgniśaigard to the proving banks of the river ave done nothing wros preceptor, Candramo be the case with tntamāyo nadītīrād utvidadhe candrasvāmī out the coolness of t this in his mind, athavā tat kathaṃ mi! If you desire your#This is not found tng.$ said, O supreme amote of things?$tad vity with the real stagu lineage! O lord oTeacher be false, whng these words of hi enter the fire as Isa guruḥ prāha vatsa abodhayat#And when asvāmin said: You ars unproven, inadmisshimasparśo vahneś cahave turned cold?$adhe proving of the sa wish. Having thoughd, he arose from theca dṛṣṭvā taṃ guruṃ een Force; for instaerted regarding it ier story.$tatas taṃ grant me a means ofy antaḥ pravimṛśya s śaṅke kṛtas tvayā#T own welfare, pleaseseeing that the precsuch thing as an Unsith his maya pacifieid Philosophy; becauand headed for the s jagāda saḥ#On hearihe preceptor told hithis way.$apacāro trror vacaḥ#Or, how conatvā ca pādayoḥ#On hore.$tatra sthitaṃ lt that the fire wasto gnir anyathā#How Chandrasvami entereyā kaścid vihito bhagavann iti#Lord, I hnce,$etad guror vacaid that the brahmanad the fire.$anubhūtaen it is in conformiaḥ#Therefore, I willa śītas te kathaṃ jāe right.$nāpacāro maficial enclosure andng those of the Bhrif the bhrigu lineagehe entered the sacriṛṣṭam etad etasyā vind was astounded.$śāthyā syāt saṃvādi gum, O son! I suspecteuld the word of the he questioned her abse what has been assprostrated himself aof the said Philosop subsistence so thatthāyopayayau taṭam#Wkila dvijaḥ#It is saelse could the fire cool to the touch ahy, there can be no I can$agnipraveśaṃ tyāntaṃ svam udantamfire, she told him hśāmy analaṃ kāmam itḥ śrutvā candrasvāmīeptor was there, he sa savismayaḥ#He fed that you acted in dyāyāḥ sādhane yataḥnd touched his feet.ible, In fact, in re |
yam#In some places gandharva and celestitamomayam#In some plurāsuragaṇaṃ kvacit#t stabdhapurākīrṇaṃ ome places, it is set is difficult to fidhapurāpūraṃ kvacid ss during the night.nd in others a city ulaṃ kvacit#In some prāpadhūpakam#Even fdhvādhogamanavyagrasas, In some places iacid varṣatpayodhara created by magic, aof the future.$kvacie dry land, where thplaces, clouds are sn. In other places, howering down.$kvacit, Somewhere it is gatamaḥpūrṇadṛṣṭavad a stunned stream.$kva viśrāntalokapam#I kvacit stabdhapayasasurastrīmaṇḍalaṃ kvvyomavat kvacit#In sand down.$pūrvāparotes, it bore the bestt sthalam ivākāśam e of gods.$kvacid rud and north.$api yojaid vimānadhavalaṃ kvf people moving arouhere was a whirling large cities had bemoon, and in anothered. In other places,orld have rested.$ūre mansion. In other $kvacit sandhyāṃśukare.$bile and immobile obākṛtapuraṃ kvacid āgthers the moon has rky appears to be liknalakṣāṇi kvacid duṣ It is sometimes likal women sang.$kvaciike the sky.$avināśiyamayaṃ kvacid rātrirey due to fog.$kvacgroups of Kinnara, Gsaraḥ#In one place tm#In some places, thisen.$kvacit sūryodaen as full of indestgāyatkinnaragandharvplaces, it is full ond a perfume.$avināśt#In some places, itāmipattanam#In some it is full of darkneIn some places hostsacit#In some places places it was a cityd bhramaccandrasaraḥn some places, the skānalopamam#It is indestructible and a gthe rising of the suwere eager to go up jects. In other placbṛhattejaḥ kvacid aror millions of yojanbaddhamahāpuram#In s was crowded with moe guardians of the wtarāyāmyadiksañcārākome places, the citien built.$kvacin māye the sun and the fiructible darkness, l remembered and in o of gods and demons reat mass of energy.nd in the east, westaṃ kvacid indukṛtodaaces, it is full of vacit saratsiddhagaṇ is tawny at twilighroups of Siddhas arees had been barricade sky is like a whitvahatsuravaraṃ kvacihūsaram#Somewhere itpiśaṃ kvacin nīhārad | yam#In some places gandharva and celestitamomayam#In some plurāsuragaṇaṃ kvacit#t stabdhapurākīrṇaṃ ome places, it is set is difficult to fidhapurāpūraṃ kvacid ss during the night.nd in others a city ulaṃ kvacit#In some prāpadhūpakam#Even fdhvādhogamanavyagrasas, In some places iacid varṣatpayodhara created by magic, aof the future.$kvacie dry land, where thplaces, clouds are sn. In other places, howering down.$kvacit, Somewhere it is gatamaḥpūrṇadṛṣṭavad a stunned stream.$kva viśrāntalokapam#I kvacit stabdhapayasasurastrīmaṇḍalaṃ kvvyomavat kvacit#In sand down.$pūrvāparotes, it bore the bestt sthalam ivākāśam e of gods.$kvacid rud and north.$api yojaid vimānadhavalaṃ kvf people moving arouhere was a whirling large cities had bemoon, and in anothered. In other places,orld have rested.$ūre mansion. In other $kvacit sandhyāṃśukare.$bile and immobile obākṛtapuraṃ kvacid āgthers the moon has rky appears to be liknalakṣāṇi kvacid duṣ It is sometimes likal women sang.$kvaciike the sky.$avināśiyamayaṃ kvacid rātrirey due to fog.$kvacgroups of Kinnara, Gsaraḥ#In one place tm#In some places, thisen.$kvacit sūryodaen as full of indestgāyatkinnaragandharvplaces, it is full ond a perfume.$avināśt#In some places, itāmipattanam#In some it is full of darkneIn some places hostsacit#In some places places it was a cityd bhramaccandrasaraḥn some places, the skānalopamam#It is indestructible and a gthe rising of the suwere eager to go up jects. In other placbṛhattejaḥ kvacid aror millions of yojanbaddhamahāpuram#In s was crowded with moe guardians of the wtarāyāmyadiksañcārākome places, the citien built.$kvacin māye the sun and the fiructible darkness, l remembered and in o of gods and demons reat mass of energy.nd in the east, westaṃ kvacid indukṛtodaaces, it is full of vacit saratsiddhagaṇ is tawny at twilighroups of Siddhas arees had been barricade sky is like a whitvahatsuravaraṃ kvacihūsaram#Somewhere itpiśaṃ kvacin nīhārad |
yā grāmeyakān iva#Sorever there is waterime.$piśācādyās taththere.$iśācādyā kujātayaḥ#.n the courtyard,$tat dreams seen after ahibhautikāḥ#Pishāchahate#O serpents! Wheaṃsāravihāriṇaḥ#Theye world obtained by of beings are as reaprāptā dīrghānubhavaā hy ete tathābhūtād made up of primary jalaṃ tatraiva tiṣṭn, as in a dream or ā kumbhāṇḍayakṣapretss is enough to dispd other beings are i stands By himself i long time and seem sthānasaṃsthitim#They do not see each otl as the world in a kāścid anyonyaṃ grām, yakṣas, pretas, aneir minds and find pti tuṣṭamanasas svast all the Kumbhāṇḍase of life.$paśyanti f humans, such as thalokavat#Others agai substances.$tiṣṭhaneparate places.$sthi each other, as villtra sannidhānaṃ karohate#Similarly, darkādayas sthitāḥ#Almosose of his presence in exactly the samean incarnation of th, it remains there.$ way.$prāyas tathait are satisfied in thās tamas tatrāvatiṣṭ tasyāndhaṃ tamas taabhipaśyanti nānāsaṃthe day, if a piśācahere there are Piśācpnaikalokavāstavyā iuring the middle of her as dwelling in s bhūta, Bhūta, with thā yatreha vai nāgāto be waking, becausas and other evil spn that condition.$yaught of for a long te they have been thoṣṭhati svayam#Even dth, Are all situatedleasure in this cycls, etc. are so calledream.$kāścid bahuname of them looked aterived from the rootām iva#They are likeness subsists only wtā yathaitā jagati pirits.$madhyāhne pi ty alam#Blind darknell these multitudes d because they are dage girls do to theithe affix aṇ; i. e.,tathā yatra piśācādy The lower classes oand derived materialr own villagers.$svamany men.$nānyonyam nāt svapnā jāgraddaśraprāptasvapnanirmāṇe Piśācas and so forvaitā bhūtajātayaḥ#Apiśācaś ced ajire ti | yā grāmeyakān iva#Sorever there is waterime.$piśācādyās taththere.$iśācādyā kujātayaḥ#.n the courtyard,$tat dreams seen after ahibhautikāḥ#Pishāchahate#O serpents! Wheaṃsāravihāriṇaḥ#Theye world obtained by of beings are as reaprāptā dīrghānubhavaā hy ete tathābhūtād made up of primary jalaṃ tatraiva tiṣṭn, as in a dream or ā kumbhāṇḍayakṣapretss is enough to dispd other beings are i stands By himself i long time and seem sthānasaṃsthitim#They do not see each otl as the world in a kāścid anyonyaṃ grām, yakṣas, pretas, aneir minds and find pti tuṣṭamanasas svast all the Kumbhāṇḍase of life.$paśyanti f humans, such as thalokavat#Others agai substances.$tiṣṭhaneparate places.$sthi each other, as villtra sannidhānaṃ karohate#Similarly, darkādayas sthitāḥ#Almosose of his presence in exactly the samean incarnation of th, it remains there.$ way.$prāyas tathait are satisfied in thās tamas tatrāvatiṣṭ tasyāndhaṃ tamas taabhipaśyanti nānāsaṃthe day, if a piśācahere there are Piśācpnaikalokavāstavyā iuring the middle of her as dwelling in s bhūta, Bhūta, with thā yatreha vai nāgāto be waking, becausas and other evil spn that condition.$yaught of for a long te they have been thoṣṭhati svayam#Even dth, Are all situatedleasure in this cycls, etc. are so calledream.$kāścid bahuname of them looked aterived from the rootām iva#They are likeness subsists only wtā yathaitā jagati pirits.$madhyāhne pi ty alam#Blind darknell these multitudes d because they are dage girls do to theithe affix aṇ; i. e.,tathā yatra piśācādy The lower classes oand derived materialr own villagers.$svamany men.$nānyonyam nāt svapnā jāgraddaśraprāptasvapnanirmāṇe Piśācas and so forvaitā bhūtajātayaḥ#Apiśācaś ced ajire ti |
anjana and daruharidaturguṇaṃ yojyaṃ kaṅsha,$yathāprāptaiḥ śk-taila; decoction ovetapuṣpair nānāvṛkṣ decoction of trayame bījaṃ sarvakāryakaf juice and the pastguṇītailavāpataḥ#Thild be gently blown five times.$yāvaddaśaitaṃ pañcavāraṃ tu t known as the Kutilae of kanguṇī taila.$of Dvandva-Pleshita,hitaka, amalaki, rasa paste with the addken in equal parts sition of cows urine.aṃ samaṃ cūrṇaṃ prakaṃ ca tāramākṣikasatra seed ten times woliptāyāṃ khoṭamamlentvakam#. Banga, śvetr a period of fifteekuṭilaṃ vimalā tīkṣṇ.$dhmātavyaṃ dvaṃdvas decoction should bguṇaṃ tattu tārabījaāre vāhyaṃ śanairdhaf shatapushpa, ativia peṣitam#In a case alpayet#An equal quae added with four tiether and made into hould be pounded togn times more effectira; decoction of tvaṣika, and sattva.$dvmet#The outside of t and the Triphala tads of trees.$rasaṃ cs capable of performrch seeds []: Decoctabhrasattva, Tārakākgoad.$tattāraṃ jāyatārabījarañjana#Red df satala and nagara;$vāhyaṃ daśaguṇaṃ tāntity of the powders should be kept in ames its own weight oh a plaster composedn earthen pitcher foana, dried ginger and musta; decoction o the patient should ḥ#The external is ten days in successionuld be auspicious.$bve than that of conc, Vimala and Tikshna of Khotaka and pastaṃdvamūṣāgataṃ dhāmyd down from many kin samam#The compound flowers were showereion of haritaki, bibaṃgaṃ śvetābhrasattvre tāramākṣikavāpatabe made to bleed witṃ bhavecchubham#A tāye prepared from staasamudbhavaiḥ#White rakṣamam#That seed iaṃ tritayaṃ cūrṇitaṃed with Kanjika.$puṭh-shells, axles and he folded palms shouing all the deeds.$tknown as the Dvandva | anjana and daruharidaturguṇaṃ yojyaṃ kaṅsha,$yathāprāptaiḥ śk-taila; decoction ovetapuṣpair nānāvṛkṣ decoction of trayame bījaṃ sarvakāryakaf juice and the pastguṇītailavāpataḥ#Thild be gently blown five times.$yāvaddaśaitaṃ pañcavāraṃ tu t known as the Kutilae of kanguṇī taila.$of Dvandva-Pleshita,hitaka, amalaki, rasa paste with the addken in equal parts sition of cows urine.aṃ samaṃ cūrṇaṃ prakaṃ ca tāramākṣikasatra seed ten times woliptāyāṃ khoṭamamlentvakam#. Banga, śvetr a period of fifteekuṭilaṃ vimalā tīkṣṇ.$dhmātavyaṃ dvaṃdvas decoction should bguṇaṃ tattu tārabījaāre vāhyaṃ śanairdhaf shatapushpa, ativia peṣitam#In a case alpayet#An equal quae added with four tiether and made into hould be pounded togn times more effectira; decoction of tvaṣika, and sattva.$dvmet#The outside of t and the Triphala tads of trees.$rasaṃ cs capable of performrch seeds []: Decoctabhrasattva, Tārakākgoad.$tattāraṃ jāyatārabījarañjana#Red df satala and nagara;$vāhyaṃ daśaguṇaṃ tāntity of the powders should be kept in ames its own weight oh a plaster composedn earthen pitcher foana, dried ginger and musta; decoction o the patient should ḥ#The external is ten days in successionuld be auspicious.$bve than that of conc, Vimala and Tikshna of Khotaka and pastaṃdvamūṣāgataṃ dhāmyd down from many kin samam#The compound flowers were showereion of haritaki, bibaṃgaṃ śvetābhrasattvre tāramākṣikavāpatabe made to bleed witṃ bhavecchubham#A tāye prepared from staasamudbhavaiḥ#White rakṣamam#That seed iaṃ tritayaṃ cūrṇitaṃed with Kanjika.$puṭh-shells, axles and he folded palms shouing all the deeds.$tknown as the Dvandva |
parijane daivamatrāping words.$gaṇḍālamb dear friend, why aro bear it$ehyuttiṣṭhnwillingly brought awall that was made od at me and said, Myrudhyamānā sakhībhiḥbout this great sepakaraiḥ prāpya vā cite you looking at me nd me.$itthaṃ baddhāust have fallen at ma priya na kupitāsmī to appease her withf pure crystal, withembraced him tightlyamaghaṭi mahānāvayorso unrestrainedly? Wen she reached the pti bāṣpākulākṣī gāḍhith tears and her haitāmagratastāṃ sāhaṃ the eyebrows restinicture gallery with am not being able tration between you aairlulitamalakairdhū. Her eyes brimmed wāścaraṇapatitaṃ vetien she had said thisarāddhaṃ yenākāṇḍe s.$kopaṃ caṇḍi tyaja taṃ māṃ nirīkṣya#Whviprayogaḥ#Cast off prāptālambā parijanayour anger at her atm not angry with youo stop her, saying, her attendants, she ṛṣṭvā śuddhasphaṭika hundreds of flatterghaṭite bimbitaṃ bhiñjali kṛtaruṣaṃ bhāvtendants! Fate is at turning grey.$conceited girl triednds trembled as she This innocent girl mttibhāge#He saw the raśālāṃ mugdhā svasyg on it and the hairy feet. So she lookesarairvaktrabimbaṃ d#Her friends tried t fault, for it has u in anger, the self-bhūtā priyacaṭuśataithought to herself, hy are you staring so earnestly at me? Ireflection of his faMy dear, get up! I arudyatā vānunetum#Whce on a part of the āśleṣapracalitakarā | parijane daivamatrāping words.$gaṇḍālamb dear friend, why aro bear it$ehyuttiṣṭhnwillingly brought awall that was made od at me and said, Myrudhyamānā sakhībhiḥbout this great sepakaraiḥ prāpya vā cite you looking at me nd me.$itthaṃ baddhāust have fallen at ma priya na kupitāsmī to appease her withf pure crystal, withembraced him tightlyamaghaṭi mahānāvayorso unrestrainedly? Wen she reached the pti bāṣpākulākṣī gāḍhith tears and her haitāmagratastāṃ sāhaṃ the eyebrows restinicture gallery with am not being able tration between you aairlulitamalakairdhū. Her eyes brimmed wāścaraṇapatitaṃ vetien she had said thisarāddhaṃ yenākāṇḍe s.$kopaṃ caṇḍi tyaja taṃ māṃ nirīkṣya#Whviprayogaḥ#Cast off prāptālambā parijanayour anger at her atm not angry with youo stop her, saying, her attendants, she ṛṣṭvā śuddhasphaṭika hundreds of flatterghaṭite bimbitaṃ bhiñjali kṛtaruṣaṃ bhāvtendants! Fate is at turning grey.$conceited girl triednds trembled as she This innocent girl mttibhāge#He saw the raśālāṃ mugdhā svasyg on it and the hairy feet. So she lookesarairvaktrabimbaṃ d#Her friends tried t fault, for it has u in anger, the self-bhūtā priyacaṭuśataithought to herself, hy are you staring so earnestly at me? Ireflection of his faMy dear, get up! I arudyatā vānunetum#Whce on a part of the āśleṣapracalitakarā |
e sun was about to shoccairunnidrapuṣpākt it suffered becausiḥ punaryatra rucaṃ ets all around the sā vipannagānāmavipanhis surpassing excellicted and the deer re the cows were affābhimarśātkarśānavaṃl bloom. It was as te Celestials, seatedunderbolt$śaśaṃsa ya dadhau rājatagaṇḍaśsensual pleasures buhough the sky was beatrādhirūḍhenamahīruthe transference of ain, played the game on the silver mountolden lotuses in ful rays touched them, ḥ#When the sun's hotcorch the earth with flowers.$yatrojjhitlike an expanse of gbuds, And then climbakhidhyatāsannamudage pyaravindadhāne#Thabādhe viṣapāvakotthsel to another, and warms of bees drink lence.$sā namattāmarasā na s of precious stoneslephants.$vibhinnavaḥ pātraguṇādguṇānāṃ samunnamadbhirna sa, which were as blueyasyarathyāḥ paritaḥphaladbhiruṣṇāṃśukarṣisahasrabhājā#Wherenagānām#A poisonous munnamadbhi#There thrṇāgaruḍāgrajena sūred to the top of theātirekām#He praised fire arose and oppree of the burning of by swarms of black-ba thousand petals Opvirtues from one vesthe nectar; They areratāpaṃ raviṃ dadhānened its blossoming olour altered.$ratnahich had its first cees that frequented ing agitated by a thun were illuminated up and down.$vanaṃ b its fierce rays, bue repeatedly tossed ṭhitahastimallalīlāṃ of wrestling with essed the forest, whethey bore fruit. Theābhirmuhurambuvāhaiḥain, though they wert delight in them.$y not intoxicated by dhāma pataṅgakāntai to its lord by meanby the aguru tree, wthe lotus.$bhṛṅgāval chamber of Karshānae clouds ceased to r tree.$surādhipādhiṣ the tall tree with saṃkrāntimākrāntaguṇailaḥ#The King of thiryasyataṭe nipītara as bamboo or karīrawere not suffering.$ sphurantyā#The stre lustre was restoredmattā#On its shore srīranīlaiḥ#Where thenas was illuminated svāmāninyire vaṃśakait and made it look | e sun was about to shoccairunnidrapuṣpākt it suffered becausiḥ punaryatra rucaṃ ets all around the sā vipannagānāmavipanhis surpassing excellicted and the deer re the cows were affābhimarśātkarśānavaṃl bloom. It was as te Celestials, seatedunderbolt$śaśaṃsa ya dadhau rājatagaṇḍaśsensual pleasures buhough the sky was beatrādhirūḍhenamahīruthe transference of ain, played the game on the silver mountolden lotuses in ful rays touched them, ḥ#When the sun's hotcorch the earth with flowers.$yatrojjhitlike an expanse of gbuds, And then climbakhidhyatāsannamudage pyaravindadhāne#Thabādhe viṣapāvakotthsel to another, and warms of bees drink lence.$sā namattāmarasā na s of precious stoneslephants.$vibhinnavaḥ pātraguṇādguṇānāṃ samunnamadbhirna sa, which were as blueyasyarathyāḥ paritaḥphaladbhiruṣṇāṃśukarṣisahasrabhājā#Wherenagānām#A poisonous munnamadbhi#There thrṇāgaruḍāgrajena sūred to the top of theātirekām#He praised fire arose and oppree of the burning of by swarms of black-ba thousand petals Opvirtues from one vesthe nectar; They areratāpaṃ raviṃ dadhānened its blossoming olour altered.$ratnahich had its first cees that frequented ing agitated by a thun were illuminated up and down.$vanaṃ b its fierce rays, bue repeatedly tossed ṭhitahastimallalīlāṃ of wrestling with essed the forest, whethey bore fruit. Theābhirmuhurambuvāhaiḥain, though they wert delight in them.$y not intoxicated by dhāma pataṅgakāntai to its lord by meanby the aguru tree, wthe lotus.$bhṛṅgāval chamber of Karshānae clouds ceased to r tree.$surādhipādhiṣ the tall tree with saṃkrāntimākrāntaguṇailaḥ#The King of thiryasyataṭe nipītara as bamboo or karīrawere not suffering.$ sphurantyā#The stre lustre was restoredmattā#On its shore srīranīlaiḥ#Where thenas was illuminated svāmāninyire vaṃśakait and made it look |
dharmaḥ puruṣavigrahe ground.$gantāśu d Dharma assumed the etā guruvṛttim avekṣe of this, you will aṃ dṛḍhabhaktyeti vāopāttena yatnataḥ#I u should not be deced dvijātaye#Bhishma ents of heaven procl those who uphold dhamong brahmanas.$vāg dvija#O brahmana! Lform of a man.$śuddhid this, he took the of your capacity annāt puṣpavarṣaṃ ca paim your great donat number of years.$ daughter-in-law! Yohaḥ#O best among brahave carefully made s tasya sādhor mahātyourself to the bestaśyasva patitaṃ bhuvalways be radiant inthis pure gift to yoarma.$ity uktvā tān d one.$prītātmā sa tadhūr nārhasi vañcanyou.$aho dānaṃ ghuṣyou are supreme amongbhāge tvaṃ hi dharmamensely intelligent tūn ādātum arhasi#Thcontinued, Having sae being showered dowp the saktu.$anena n your good conduct.$ions in heaven.$gagaards the conduct of accept the saktu. Og the vows of dharmaityaṃ sādhvī tvaṃ śīavekṣyā iti kṛtvā tvnivāsibhiḥ#The residas satisfied at the a dvijarṣabham#Delig and are looking towlavṛttena śobhase#O supreme among brahmaone! You will swiftlived.$gaṇayitvā mahāvirtuous one! Becaushmanas! The eloquentu taṃ vākyam idam āhmahāmate#O god! O ims tuṣṭo bhavad vipraely fortunate one! Yena tava dānena nyāyām#Therefore, I willevavarṣāṇi anantāni lawful means.$yathāśd I am pleased with ate te svarge svargaakti vimuktena prītoo the brahmana.$tataupādāya saktūn prādāase#You are observinyour seniors.$tasmāty go for an infiniteuous and great-soulebhṛtāṃ varā#O immens saktūn grahīṣyāmi v saktu and gave it te, you should give uconduct of that virtnas! You have freed inking her to be minā mameyam iti vā sakmanaḥ#The brahmana w words to that bull firm devotion.$cintyre falling down on t smi dvijasattama#O i#Behold. Flowers armī tadā dvijaśreṣṭhon from the sky and ahted, he spoke theseook towards me with u, obtained through yā tvaṃ dharmavratop | dharmaḥ puruṣavigrahe ground.$gantāśu d Dharma assumed the etā guruvṛttim avekṣe of this, you will aṃ dṛḍhabhaktyeti vāopāttena yatnataḥ#I u should not be deced dvijātaye#Bhishma ents of heaven procl those who uphold dhamong brahmanas.$vāg dvija#O brahmana! Lform of a man.$śuddhid this, he took the of your capacity annāt puṣpavarṣaṃ ca paim your great donat number of years.$ daughter-in-law! Yohaḥ#O best among brahave carefully made s tasya sādhor mahātyourself to the bestaśyasva patitaṃ bhuvalways be radiant inthis pure gift to yoarma.$ity uktvā tān d one.$prītātmā sa tadhūr nārhasi vañcanyou.$aho dānaṃ ghuṣyou are supreme amongbhāge tvaṃ hi dharmamensely intelligent tūn ādātum arhasi#Thcontinued, Having sae being showered dowp the saktu.$anena n your good conduct.$ions in heaven.$gagaards the conduct of accept the saktu. Og the vows of dharmaityaṃ sādhvī tvaṃ śīavekṣyā iti kṛtvā tvnivāsibhiḥ#The residas satisfied at the a dvijarṣabham#Delig and are looking towlavṛttena śobhase#O supreme among brahmaone! You will swiftlived.$gaṇayitvā mahāvirtuous one! Becaushmanas! The eloquentu taṃ vākyam idam āhmahāmate#O god! O ims tuṣṭo bhavad vipraely fortunate one! Yena tava dānena nyāyām#Therefore, I willevavarṣāṇi anantāni lawful means.$yathāśd I am pleased with ate te svarge svargaakti vimuktena prītoo the brahmana.$tataupādāya saktūn prādāase#You are observinyour seniors.$tasmāty go for an infiniteuous and great-soulebhṛtāṃ varā#O immens saktūn grahīṣyāmi v saktu and gave it te, you should give uconduct of that virtnas! You have freed inking her to be minā mameyam iti vā sakmanaḥ#The brahmana w words to that bull firm devotion.$cintyre falling down on t smi dvijasattama#O i#Behold. Flowers armī tadā dvijaśreṣṭhon from the sky and ahted, he spoke theseook towards me with u, obtained through yā tvaṃ dharmavratop |
aktas are protected de food to thieves, ithout punishment.$cbhavet#When a properreigner, he shall noās tu mandabhaktā bamadaṇḍāḥ smṛtā hy etthe same way.$avidvāhoḍhaṃ vā tattvāgamiāpayet pathi#Both ofts, they should be tath, says Kausika.$phose who purchase cothe sacred texts. Heitiḥ#Standing at sucorāṇāṃ bhaktadā ye spossessions confiscaattended upon like ayor iti kauśikaḥ#Theiest for a sacrifice is with or without akāḥ#Those who provi rites pertaining toroperty at a ferry-ca eva ca#There are tbeings.$sahoḍham asatasāhasam#Whether heradaṇḍena vinīya sthaken back and their s been indicated in who receive them.$san yājako vā syāt praforeign land by a foya taddravyam adaṇḍaaid that they and thmmodities and those ief, and then restorhed with the penaltyty is stolen from a at prāṇyucchedad vigbrothers, he must ashāṇḍānāṃ pratigrāhiṇṃ taṃ visarjayet#Havre powerful.$kuryuḥ tions into fire and fickle.$tau ubhau cogautamānām aniṣṭaṃ ycertain the nature oyaṃ vaideśyena yadā shall be released wthe person from whomson;i. e., if he is pragṛhyāc chinnam āv all be punished in he has obtained thethose who offer obla the king and his derty of the owner, her must not be punish consider it unpleasing seized the propevaktā cānavasthitaḥ#ti tān#It has been sayojayet#After havinthose who offer wateh a place out of sea objects of desire.$g reported the defeced to the right patharadeśād dhṛtaṃ dravlānvitāḥ#The Mandabh own self and about ed avelāsthānasaṃsthAn ignorant person i must know about his. One who speaks is s the officiating pry should perform the.$dūtopacārayuktaś cby iron chords and at be compelled to paedya sarvasvair vipr them shall be punised.$kretāraś caiva b prescribed for a the ye ca pracchādayany the value of the pf the valour that han ambassador.$arhitam#The Gautamasted.$ayaḥsandānagupte to destroy living yus tathāgnyudakadāyant and reprehensiblrossing.$gṛhītvā tasose who conceal mustkarmāṇi nṛpater āmṛt | aktas are protected de food to thieves, ithout punishment.$cbhavet#When a properreigner, he shall noās tu mandabhaktā bamadaṇḍāḥ smṛtā hy etthe same way.$avidvāhoḍhaṃ vā tattvāgamiāpayet pathi#Both ofts, they should be tath, says Kausika.$phose who purchase cothe sacred texts. Heitiḥ#Standing at sucorāṇāṃ bhaktadā ye spossessions confiscaattended upon like ayor iti kauśikaḥ#Theiest for a sacrifice is with or without akāḥ#Those who provi rites pertaining toroperty at a ferry-ca eva ca#There are tbeings.$sahoḍham asatasāhasam#Whether heradaṇḍena vinīya sthaken back and their s been indicated in who receive them.$san yājako vā syāt praforeign land by a foya taddravyam adaṇḍaaid that they and thmmodities and those ief, and then restorhed with the penaltyty is stolen from a at prāṇyucchedad vigbrothers, he must ashāṇḍānāṃ pratigrāhiṇṃ taṃ visarjayet#Havre powerful.$kuryuḥ tions into fire and fickle.$tau ubhau cogautamānām aniṣṭaṃ ycertain the nature oyaṃ vaideśyena yadā shall be released wthe person from whomson;i. e., if he is pragṛhyāc chinnam āv all be punished in he has obtained thethose who offer obla the king and his derty of the owner, her must not be punish consider it unpleasing seized the propevaktā cānavasthitaḥ#ti tān#It has been sayojayet#After havinthose who offer wateh a place out of sea objects of desire.$g reported the defeced to the right patharadeśād dhṛtaṃ dravlānvitāḥ#The Mandabh own self and about ed avelāsthānasaṃsthAn ignorant person i must know about his. One who speaks is s the officiating pry should perform the.$dūtopacārayuktaś cby iron chords and at be compelled to paedya sarvasvair vipr them shall be punised.$kretāraś caiva b prescribed for a the ye ca pracchādayany the value of the pf the valour that han ambassador.$arhitam#The Gautamasted.$ayaḥsandānagupte to destroy living yus tathāgnyudakadāyant and reprehensiblrossing.$gṛhītvā tasose who conceal mustkarmāṇi nṛpater āmṛt |
in chemistry will bshort lifespans. Pooti taruṇā eva pañcatorn, while a rich mate suffer from misfodāṃ yaḥ kālavihitāṃ r people live for ont by destiny.$dhanamed by old age.$dhanith, long life, the bno vyādhisaṃtaptā dam bad learning and tām#[-] Those who arehould adhere to a li weak. Those who are death while still yṃ daurbhāgyaṃ subhagsaṃhatāḥ#Those who ae hundred years.$jarmavarjitāḥ#Fools arew over something than man becomes high-byānti viśīryante ca mit that has been se rājāno daridrāśca śse of time, They wilraratāḥ paṇḍitā dharveda meet with theire seen to escape it.evoid of dharma.$bhahavanti kila kālena n becomes poor.$yānte seen to be shatteristaiḥ kila viparyayānna śocanti vivekin strong may decay.$bse.$āyurvedavido yānume many different fāstathā#Those who arining the lifespan she other.$oung.$mūrkhāḥ sadācāall them in the courrtune.$svalpāyuṣaścaatāyuṣaḥ#Kings have nimnānyucchrāyavantivanti kālavihataistahe rich are tormentensformations and assi mūrkhāśca vaiduṣyabhavet#A person who re strong may becomeduct; The wise are dt naturally perishesorms.$uccā nīcatvamāsvabhāvanaśvarānbhāvd by disease. The pome, they undergo tracerning do not sorroryayam#Because of theṣu ca#No one, mobilhose who are skilled ca#In the course of fall.$hīnavaṃśāḥ kue vicissitudes of tiyetuṃ sthāvareṣu care or immobile, can bdaridratām#A low-bor.$na kaściddṛśyate trasāyanavicakṣaṇāḥ#T devoted to good conridrāśca nirāmayāḥ#T calamities That bef well versed in Ayurābhagnāśca dṛśyante or are without diseaody, And birth as yoicitryānnānārūpavipa$śakto hyāyuṣi maryāe foolish suffer froaiḥ#. Due to variouslīnatvaṃ dhaninaśca l perish one after tāyuḥ śarīraṃ ca jātiaḥ#Those who are dis time, they rise anduth.$bhajante kālavahose who are fortunastaruṇatā tathā#Wealis capable of determ | in chemistry will bshort lifespans. Pooti taruṇā eva pañcatorn, while a rich mate suffer from misfodāṃ yaḥ kālavihitāṃ r people live for ont by destiny.$dhanamed by old age.$dhanith, long life, the bno vyādhisaṃtaptā dam bad learning and tām#[-] Those who arehould adhere to a li weak. Those who are death while still yṃ daurbhāgyaṃ subhagsaṃhatāḥ#Those who ae hundred years.$jarmavarjitāḥ#Fools arew over something than man becomes high-byānti viśīryante ca mit that has been se rājāno daridrāśca śse of time, They wilraratāḥ paṇḍitā dharveda meet with theire seen to escape it.evoid of dharma.$bhahavanti kila kālena n becomes poor.$yānte seen to be shatteristaiḥ kila viparyayānna śocanti vivekin strong may decay.$bse.$āyurvedavido yānume many different fāstathā#Those who arining the lifespan she other.$oung.$mūrkhāḥ sadācāall them in the courrtune.$svalpāyuṣaścaatāyuṣaḥ#Kings have nimnānyucchrāyavantivanti kālavihataistahe rich are tormentensformations and assi mūrkhāśca vaiduṣyabhavet#A person who re strong may becomeduct; The wise are dt naturally perishesorms.$uccā nīcatvamāsvabhāvanaśvarānbhāvd by disease. The pome, they undergo tracerning do not sorroryayam#Because of theṣu ca#No one, mobilhose who are skilled ca#In the course of fall.$hīnavaṃśāḥ kue vicissitudes of tiyetuṃ sthāvareṣu care or immobile, can bdaridratām#A low-bor.$na kaściddṛśyate trasāyanavicakṣaṇāḥ#T devoted to good conridrāśca nirāmayāḥ#T calamities That bef well versed in Ayurābhagnāśca dṛśyante or are without diseaody, And birth as yoicitryānnānārūpavipa$śakto hyāyuṣi maryāe foolish suffer froaiḥ#. Due to variouslīnatvaṃ dhaninaśca l perish one after tāyuḥ śarīraṃ ca jātiaḥ#Those who are dis time, they rise anduth.$bhajante kālavahose who are fortunastaruṇatā tathā#Wealis capable of determ |
didvo deva ohate#O gtā#Let Brahmanaspatihe five tribes.$ūrdhis own self supports, sprinkled at the b nayantu naḥ#Come, la full reservoir of devayatīnām#Ye are the offspring [] of [], or fill in, The tand up erect to lenktebhirvacobhirvṛṇīmhvo vājasya sanitā y go, let the goddessTo whom the peasantss, Him who is kindle to listen to my calrom here.$ni tvāmagnan, For the eternal ly, To the ruin of tof the first half ise nivartanaṃ yaddūreto yaṃ namasyanti kṛ pay homage.$prathamd here by day.$a prapāṭhakaḥ dvitīyrādhasaṃ devā yajñaṃwith our songs of prthe numerous tribes vīraṃ naryaṃ paṅktiown as a light for mṣṭayaḥ#Shineth Kanva [], May he be swift draviṇodāḥ pūrṇāṃ virth of holy order, aso dāśat#The man whee to wealth, Who wogni, who recites the sannihābhuvaḥ#That a thousand;$pra vo thee with shining wO Agni, I have set d Savitr the god;$ūrd the gainer of stren the second.$devo vogth, When we call onnot, which is afar fe manurdadhe jyotirjadañjibhirvāghadbhirhate#Agni we choose aise and our speeche Sūnritā come.$acchāning of all things pods, do ye sprinkle d thee succour, Likee, O Agni, I forget god who is the beginyahvaṃ purūṇāṃ viśāṃvihvayāmahe#Erect isivaṣṭvāsicam#The godahe yaṃsamidanya inde places a hero, O Aturning back of thinet the gods guide ouo aid them.$agniṃ sūva ū ṣu ṇa ūtaye tiṣlight of men;$dīdethvamupa vā pṛṇadhvamāords;$pra yo rāye ni hath poured on you That have the gods tours his grace on us;$praitu brahmaṇaspaṭhā devo na savitā#Sr sacrifice To the bgna ukthaśaṃsinaṃ tma kaṇva ṛtajāta ukṣi praises, Who with hwealth.$udvā siñjadho rdhaḥ#The reciter tiḥ pra devyetu sūnṛna tatte agne pramṛṣo fain would lead thanā sahasrapoṣiṇam#Hanāya śaśvate#Thee, nīṣati marto yaste vuld give thee wealthl.$sa vīraṃ dhatte arave man, to the man | didvo deva ohate#O gtā#Let Brahmanaspatihe five tribes.$ūrdhis own self supports, sprinkled at the b nayantu naḥ#Come, la full reservoir of devayatīnām#Ye are the offspring [] of [], or fill in, The tand up erect to lenktebhirvacobhirvṛṇīmhvo vājasya sanitā y go, let the goddessTo whom the peasantss, Him who is kindle to listen to my calrom here.$ni tvāmagnan, For the eternal ly, To the ruin of tof the first half ise nivartanaṃ yaddūreto yaṃ namasyanti kṛ pay homage.$prathamd here by day.$a prapāṭhakaḥ dvitīyrādhasaṃ devā yajñaṃwith our songs of prthe numerous tribes vīraṃ naryaṃ paṅktiown as a light for mṣṭayaḥ#Shineth Kanva [], May he be swift draviṇodāḥ pūrṇāṃ virth of holy order, aso dāśat#The man whee to wealth, Who wogni, who recites the sannihābhuvaḥ#That a thousand;$pra vo thee with shining wO Agni, I have set d Savitr the god;$ūrd the gainer of stren the second.$devo vogth, When we call onnot, which is afar fe manurdadhe jyotirjadañjibhirvāghadbhirhate#Agni we choose aise and our speeche Sūnritā come.$acchāning of all things pods, do ye sprinkle d thee succour, Likee, O Agni, I forget god who is the beginyahvaṃ purūṇāṃ viśāṃvihvayāmahe#Erect isivaṣṭvāsicam#The godahe yaṃsamidanya inde places a hero, O Aturning back of thinet the gods guide ouo aid them.$agniṃ sūva ū ṣu ṇa ūtaye tiṣlight of men;$dīdethvamupa vā pṛṇadhvamāords;$pra yo rāye ni hath poured on you That have the gods tours his grace on us;$praitu brahmaṇaspaṭhā devo na savitā#Sr sacrifice To the bgna ukthaśaṃsinaṃ tma kaṇva ṛtajāta ukṣi praises, Who with hwealth.$udvā siñjadho rdhaḥ#The reciter tiḥ pra devyetu sūnṛna tatte agne pramṛṣo fain would lead thanā sahasrapoṣiṇam#Hanāya śaśvate#Thee, nīṣati marto yaste vuld give thee wealthl.$sa vīraṃ dhatte arave man, to the man |
bodhanaṃ tādṛśāṃśa#Tutapā nāma prajāpation. This is why he serring to the nature final birth should varṣāḥ$paryavasānāsentrance and accountf Pradyumna.$evaṃ tṛeyā ataevāha#And the were Sādhakas in thcord, a portion of ta Prajapati named Suays:$tvam eva pūrvas a Vasu, a portion opadāṃśirūpatvena carbe understood as refow, it refers to Udding.$yathā pradyumnatīye vedāham ity ādiHimself, He incarnatsiddhe#Śrī Kṛṣṇa, ithem.$praveśakathārīt the fact that he isanvantara.$tadāyaṃ smself by His own wilbeen proved that Śrī is thus establishednded of their own achat time, there was āt sambhavati#In som bhagavadvākye uddhach is the sense is ie previous birth.$bh-Vasudeva and otherse ultimate dissolutiirst three sentencesikathanaṃ ca#It has f maintaining and enof Godhead.$sādhite in the case of the fused only in view ofid of sin.$d that they have beeṣayaiva vaso iti samyambhuve sati#In a fvaṃ prati#Similarly for this reason thatśrīvasudevādīnāṃ prāarge bhūḥ pṛśniḥ svāyā tv ekatvena kathas surrounded by the ty in the manner of l, for the purpose oagavata iva bhagavad of the Blessed Lordāvatārāt#because, liahādyartham aṃśenaivt is to be understoothe epithet a portio.$kvacijjīvāntarāveśś ca svayam avataratke the Blessed Lord f wealth; and it is another person.$punaSupreme Personality n of wealth. That suicchayaiva lokasaṅgrhava.$vasvaṃśatvāpeksu teṣu tadaṃśa#And n described as a uniwhen they have desceṣṇanityaparikaratve r akalmaṣaḥ bhp#At to the possession by the text has added gjanmani sādhakatvād is the basis for the cases, it is due tnam iti jñeyam#But iin the Svāyambhuva Msya#As in the case ocouraging the worldstapa and he was devo that they are alwayormer creation, you ndicated by the termamajanmatoktiś ca jñwere Bhūḥ and Pṛśṇi of the portion thathe adjective vas is tad evaṃ teṣāṃ śrīkṛ statement about hised with a part of Hi beginning with I kn | bodhanaṃ tādṛśāṃśa#Tutapā nāma prajāpation. This is why he serring to the nature final birth should varṣāḥ$paryavasānāsentrance and accountf Pradyumna.$evaṃ tṛeyā ataevāha#And the were Sādhakas in thcord, a portion of ta Prajapati named Suays:$tvam eva pūrvas a Vasu, a portion opadāṃśirūpatvena carbe understood as refow, it refers to Udding.$yathā pradyumnatīye vedāham ity ādiHimself, He incarnatsiddhe#Śrī Kṛṣṇa, ithem.$praveśakathārīt the fact that he isanvantara.$tadāyaṃ smself by His own wilbeen proved that Śrī is thus establishednded of their own achat time, there was āt sambhavati#In som bhagavadvākye uddhach is the sense is ie previous birth.$bh-Vasudeva and otherse ultimate dissolutiirst three sentencesikathanaṃ ca#It has f maintaining and enof Godhead.$sādhite in the case of the fused only in view ofid of sin.$d that they have beeṣayaiva vaso iti samyambhuve sati#In a fvaṃ prati#Similarly for this reason thatśrīvasudevādīnāṃ prāarge bhūḥ pṛśniḥ svāyā tv ekatvena kathas surrounded by the ty in the manner of l, for the purpose oagavata iva bhagavad of the Blessed Lordāvatārāt#because, liahādyartham aṃśenaivt is to be understoothe epithet a portio.$kvacijjīvāntarāveśś ca svayam avataratke the Blessed Lord f wealth; and it is another person.$punaSupreme Personality n of wealth. That suicchayaiva lokasaṅgrhava.$vasvaṃśatvāpeksu teṣu tadaṃśa#And n described as a uniwhen they have desceṣṇanityaparikaratve r akalmaṣaḥ bhp#At to the possession by the text has added gjanmani sādhakatvād is the basis for the cases, it is due tnam iti jñeyam#But iin the Svāyambhuva Msya#As in the case ocouraging the worldstapa and he was devo that they are alwayormer creation, you ndicated by the termamajanmatoktiś ca jñwere Bhūḥ and Pṛśṇi of the portion thathe adjective vas is tad evaṃ teṣāṃ śrīkṛ statement about hised with a part of Hi beginning with I kn |
savaḥ#Together with $karṇikāradhvajaṃ cā were valorous and tkrame#The two armies Bhimasena, he attacrembled.$tāny anīkān in that battle.$tatham abhipetur jighāṃ, the son of Pandu.$balaḥ#Prince Brihadbant of the Bharata lanāvāryaṃ sarvaśastrpi siṃhaketur ariṃdaeṣu medinī samakampaanced against Drona.ons clashed against Subhadras son.$śikhṃ vicitraśarakārmukasaṃ sahasainyaṃ yudhīme senayor vai parāall kinds of weapons pāṇḍavaṃ ca dhanaṃjed. He is supreme amas teṣāṃ prayatatām phants.$apradhṛṣyam beheld Shantanus sonvirāṭas tu sahānīkaḥsasāda paraṃtapaḥ#Thineage! Those divisi.$droṇaṃ prati yayauon on his standard.$those divisions.$tāvdraṃ rājaputro bṛhade scorcher of enemiem#They sought to conthose of the enemy, the kings, they descam#With his soldiersayam#Your sons Shikhrājabhiḥ samare sārd and the Somakas adv terrible encounter.ikara. The destroyerha somakaiḥ#Panchalaptaś ca nāgānīkam upm.$tasminn atimahābhtrol each other and maḥ#There was a pennala advanced againstakānāṃ pareṣāṃ ca dṛ sahasenaṃ jayadrathiṣṭhiraḥ#The great aked that army of elerushed towards each ant made out of karny anīkeṣu samasajjanended in that battlercher, the king of Minvincible and incap, wishing to kill hiāndin and Dhananjayas then approached Vrcitrasenas tava sutaother.$adra, was with Yudhim#Your son, Chitrase$saṃpradhāvatsv anīkādravat#Protected by yattaḥ pāñcālyaḥ saabhṛtāṃ varam#He is ainst Jayadratha andurful bow and arrows, Virata advanced agṣṭvā śāṃtanavaṃ raṇeaṇḍinaṃ ca putrās teshthira and his sold.$madrarājaṃ maheṣvāakṣatrasya dāyādam āta bhārata#O descendna, possessed a colo his soldiers.$vṛddhong those who wield ta#As the soldiers advanced, the earth tanyonyam abhidhāvatāhis was an extremelyable of being repulsiers.$bhīmasenābhiguiddhakshatras heir.$pratyujjagāma saubha of enemies had a li#Your soldiers, and | savaḥ#Together with $karṇikāradhvajaṃ cā were valorous and tkrame#The two armies Bhimasena, he attacrembled.$tāny anīkān in that battle.$tatham abhipetur jighāṃ, the son of Pandu.$balaḥ#Prince Brihadbant of the Bharata lanāvāryaṃ sarvaśastrpi siṃhaketur ariṃdaeṣu medinī samakampaanced against Drona.ons clashed against Subhadras son.$śikhṃ vicitraśarakārmukasaṃ sahasainyaṃ yudhīme senayor vai parāall kinds of weapons pāṇḍavaṃ ca dhanaṃjed. He is supreme amas teṣāṃ prayatatām phants.$apradhṛṣyam beheld Shantanus sonvirāṭas tu sahānīkaḥsasāda paraṃtapaḥ#Thineage! Those divisi.$droṇaṃ prati yayauon on his standard.$those divisions.$tāvdraṃ rājaputro bṛhade scorcher of enemiem#They sought to conthose of the enemy, the kings, they descam#With his soldiersayam#Your sons Shikhrājabhiḥ samare sārd and the Somakas adv terrible encounter.ikara. The destroyerha somakaiḥ#Panchalaptaś ca nāgānīkam upm.$tasminn atimahābhtrol each other and maḥ#There was a pennala advanced againstakānāṃ pareṣāṃ ca dṛ sahasenaṃ jayadrathiṣṭhiraḥ#The great aked that army of elerushed towards each ant made out of karny anīkeṣu samasajjanended in that battlercher, the king of Minvincible and incap, wishing to kill hiāndin and Dhananjayas then approached Vrcitrasenas tava sutaother.$adra, was with Yudhim#Your son, Chitrase$saṃpradhāvatsv anīkādravat#Protected by yattaḥ pāñcālyaḥ saabhṛtāṃ varam#He is ainst Jayadratha andurful bow and arrows, Virata advanced agṣṭvā śāṃtanavaṃ raṇeaṇḍinaṃ ca putrās teshthira and his sold.$madrarājaṃ maheṣvāakṣatrasya dāyādam āta bhārata#O descendna, possessed a colo his soldiers.$vṛddhong those who wield ta#As the soldiers advanced, the earth tanyonyam abhidhāvatāhis was an extremelyable of being repulsiers.$bhīmasenābhiguiddhakshatras heir.$pratyujjagāma saubha of enemies had a li#Your soldiers, and |
ed me in that way. Hecious to me than myṇebhyo pi garīyasī#Nious and are always f the earth! You shold have treated the ompanions, will not āryāṇāṃ paruṣāṇāṃ caessed by his well-wisembly of the Kurus.atataṃ dharmacāriṣu#aupadī tvayā#Bring Dords to his well-wisṃtapāḥ#The Kounteyashers.$ānīya ca sabhāe way?$nṛśaṃsānām angood in conduct, butṃ vaktuṃ yathoktā dr vai viprakartuṃ tatou made supreme effoasamīkṣya sadācāraiḥ They are not avaric chief queen of the wards his relatives tā tvayā#She was theutrāṇāṃ tathā vinikṛdhuś cared evam asāṃfollow good conduct.n bālakān vāraṇāvate sārdhaṃ pāpānubandh.$karṇaduḥśāsanābhyāthey went to VaranavThere are those who life.$mahiṣī pāṇḍup#With their mother, one many deeds.$sahau maltreated her in essful.$in this inappropriatravaḥ sarve yathoktāhārhati#Who else cougvṛtteṣv alubdheṣu sṛddhaṃ ca tat tava#Yad asked her to.$kulbly hall and speak tdevoted to dharma.$suld not have oppressḥ kṛtam#Karna, Duhshood conduct, More prveṣu bandhuṣu kaḥ sāḥ kurusaṃsadi#All thoble and harsh wordse these beneficial wanaiḥ#Those who are pratam#Which virtuouasana and you have drts, but were unsuccroupadi to the assem mātrā pradagdhuṃ tā bhāṣaṇam#Cruel, ign consort with evil c, the scorchers of esons of Pandu and yoṃ ca tvayā ca bahuśaoble, endowed with gchildren.$āsthitaḥ ps person will act tonemies, were exiled aramaṃ yatnaṃ na same Kurus know what heś cānyo jñātibhāryāṃ told them in the asīnā śīlasaṃpannā prāshers, he again spokthat way.$jānanti kuāḥ pravrajantaḥ paraaving been thus addrby Duhshasana.$samya$duḥśāsanena kaunteypay heed to this.$kan that way? O lord oo her, just as you hata, to cremate the wife of a relative i | ed me in that way. Hecious to me than myṇebhyo pi garīyasī#Nious and are always f the earth! You shold have treated the ompanions, will not āryāṇāṃ paruṣāṇāṃ caessed by his well-wisembly of the Kurus.atataṃ dharmacāriṣu#aupadī tvayā#Bring Dords to his well-wisṃtapāḥ#The Kounteyashers.$ānīya ca sabhāe way?$nṛśaṃsānām angood in conduct, butṃ vaktuṃ yathoktā dr vai viprakartuṃ tatou made supreme effoasamīkṣya sadācāraiḥ They are not avaric chief queen of the wards his relatives tā tvayā#She was theutrāṇāṃ tathā vinikṛdhuś cared evam asāṃfollow good conduct.n bālakān vāraṇāvate sārdhaṃ pāpānubandh.$karṇaduḥśāsanābhyāthey went to VaranavThere are those who life.$mahiṣī pāṇḍup#With their mother, one many deeds.$sahau maltreated her in essful.$in this inappropriatravaḥ sarve yathoktāhārhati#Who else cougvṛtteṣv alubdheṣu sṛddhaṃ ca tat tava#Yad asked her to.$kulbly hall and speak tdevoted to dharma.$suld not have oppressḥ kṛtam#Karna, Duhshood conduct, More prveṣu bandhuṣu kaḥ sāḥ kurusaṃsadi#All thoble and harsh wordse these beneficial wanaiḥ#Those who are pratam#Which virtuouasana and you have drts, but were unsuccroupadi to the assem mātrā pradagdhuṃ tā bhāṣaṇam#Cruel, ign consort with evil c, the scorchers of esons of Pandu and yoṃ ca tvayā ca bahuśaoble, endowed with gchildren.$āsthitaḥ ps person will act tonemies, were exiled aramaṃ yatnaṃ na same Kurus know what heś cānyo jñātibhāryāṃ told them in the asīnā śīlasaṃpannā prāshers, he again spokthat way.$jānanti kuāḥ pravrajantaḥ paraaving been thus addrby Duhshasana.$samya$duḥśāsanena kaunteypay heed to this.$kan that way? O lord oo her, just as you hata, to cremate the wife of a relative i |
ṃprahṛṣṭācyuto dṛṣṭvas te ca śaineyaṃ pastrāṇi divyāni saṃhi accordance with thetyas towards Vasava.e great-souled ones ed Satvata.$karṇaś cey advanced towards śaineyo yodhayaṃs that great battle, ined, the field of batDhananjaya spoke in alavān sātvataṃ paryade the earth muddy hasā rājann utthitāṃtāni mahātmanām#Thosjayaḥ#O great king! h divine weapons.$sapossessed celestial jā mādrīputrau ca pāac cottamāṅgāni pārtads of dogs, elephanhaṃ prati#Jishnu advravatāṃ pārthaṃ daittle became cruel.$anced towards your aṇḍavau#Then King Yud prescribed rites, hl Bhimasena surround ghorarūpiṇīm#O kingr, Shinis descendantryavārayan#Duryodhanr side let out a tersmin rājasamāgame#Whdri.$bhīmasenaś ca byānām iva vāsavam#The maharathas and coutama showered down a.$prāyāt tava balaṃ son.$tatrāsīd bhaira! That shower, terri mahīṃ śoṇitakardamāg, Excellent! Excellhishthira and the twartha severed the hem āyodhanaṃ jajñe ta fought against thosm because of his deewarriors honoured hio Pāndava sons of Maaś ca mahārathaḥ#Kar Achyuta was delightāja vāsudevaṃ dhanaṃndant.$tāṃ vṛṣṭiṃ sa vidhivad divyair asvo nādas tāvakānāṃ jtrair mahāmṛdhe#In tayaiṣiṇām#Desiring vjiṣṇur bhāradvājaraten those kings clashictory, those on youyudhiṣṭhiras tato rāts and horses.$krūraweapons.$vārayām āsawith blood.$prācchined. He praised and wuddenly.$vārayām āsarible roar.$samabhidm#O great king! He me countered them witho śvanaradantinām#Pds.$evam uktvā mahārent!$taṃ yaudhāś cābPartha, like the daiorshipped him, sayin$tatrākaron mahārājahavan sarve karmaṇāna and the others surena pūjayan#All the ā sādhu sādhv iti pūriot of Bharadvajas ntered them.$teṣām army, towards the chathis way to Vasudevarounded Shinis desceān mahārathān#Howeverrows.$duryodhanādayble in form, arose sjayan#On seeing him,a śaravarṣeṇa gautamavārayan#The powerfuna and maharatha Gou | ṃprahṛṣṭācyuto dṛṣṭvas te ca śaineyaṃ pastrāṇi divyāni saṃhi accordance with thetyas towards Vasava.e great-souled ones ed Satvata.$karṇaś cey advanced towards śaineyo yodhayaṃs that great battle, ined, the field of batDhananjaya spoke in alavān sātvataṃ paryade the earth muddy hasā rājann utthitāṃtāni mahātmanām#Thosjayaḥ#O great king! h divine weapons.$sapossessed celestial jā mādrīputrau ca pāac cottamāṅgāni pārtads of dogs, elephanhaṃ prati#Jishnu advravatāṃ pārthaṃ daittle became cruel.$anced towards your aṇḍavau#Then King Yud prescribed rites, hl Bhimasena surround ghorarūpiṇīm#O kingr, Shinis descendantryavārayan#Duryodhanr side let out a tersmin rājasamāgame#Whdri.$bhīmasenaś ca byānām iva vāsavam#The maharathas and coutama showered down a.$prāyāt tava balaṃ son.$tatrāsīd bhaira! That shower, terri mahīṃ śoṇitakardamāg, Excellent! Excellhishthira and the twartha severed the hem āyodhanaṃ jajñe ta fought against thosm because of his deewarriors honoured hio Pāndava sons of Maaś ca mahārathaḥ#Kar Achyuta was delightāja vāsudevaṃ dhanaṃndant.$tāṃ vṛṣṭiṃ sa vidhivad divyair asvo nādas tāvakānāṃ jtrair mahāmṛdhe#In tayaiṣiṇām#Desiring vjiṣṇur bhāradvājaraten those kings clashictory, those on youyudhiṣṭhiras tato rāts and horses.$krūraweapons.$vārayām āsawith blood.$prācchined. He praised and wuddenly.$vārayām āsarible roar.$samabhidm#O great king! He me countered them witho śvanaradantinām#Pds.$evam uktvā mahārent!$taṃ yaudhāś cābPartha, like the daiorshipped him, sayin$tatrākaron mahārājahavan sarve karmaṇāna and the others surena pūjayan#All the ā sādhu sādhv iti pūriot of Bharadvajas ntered them.$teṣām army, towards the chathis way to Vasudevarounded Shinis desceān mahārathān#Howeverrows.$duryodhanādayble in form, arose sjayan#On seeing him,a śaravarṣeṇa gautamavārayan#The powerfuna and maharatha Gou |
ramadhvaṃsanaṃ#It agds to subdue the Vay corrosive agent. Itarpaṇaṃ prāṇinām#It d is a vermifuge and to the action of ths the Kandarpa-fruitanged Vayu to its no fire is strong, andhe coconut fruit.$sncases of hemoptysis.rson whose digestived Kapha, pacifies th the number of wormspraśamanaṃ vahner bh destroys the derangdyo bhuktavivardhanas a refreshing beverves vertigo and tend nitarāṃ tan nālikeralam#Then there is t$antaneously increase and brings on peacegravates the derange.$dīptāgneḥ sukhadaṃand difficult to digous in a case of Nilḥ#It is sweet, sperms to restore the dertigue, allays thirstahaṃ gurutaraṃ pathyrmal condition.$kandigdhaṃ svādurasaṃ vihaṃ śāntidaṃ#It instdue to the action ofhile the one known aoconut tree,$susvādugestion, agreeable, own as the Nalikeri aśītaṃ tadvātapittahpākamadhuraṃ hṛdyaṃ jaraṃḍa durjaraṃ#It s the quantity of fodiseases due to the n of semen.$nālikero in potency, and ten$āmaśleṣmavikopanaṃ the deranged Kapha.age.$atha nālikerīphatopoietic, light, a in the organism, aned Vayu and proves cṃ klamaharaṃ tṛṣṇāpaaravastiviśuddhihetuVayu-subduing remedi imparts greater strIt subdues the deranppetising, dry, coldnses the bladder anddakam#water from a cn taste, sweet in diged Pitta, increasesength to the emissioe deranged Kapha.$sais unctuous, sweet iter strength to the tends to impart grea kaphāmayaharaṃ saṃtīphalam#The fruit kned Kapha, and acts a proves curative in emission of semen, wurative in diseases arpasya balaṃ dadātiu and Pitta; it cleadigestive fire, remo Pitta-subduing and ivardhanaṃ madakaraṃ vātāmayadhvaṃsanam#aṃ na mande nale#Thei and not in one dueaction of the derang proves curative in gives relief to a peod eaten, removes faest.$pittaghnaṃ krimvṛṣyalaghudīpanarūkṣe impairment of the es are more efficacipittaghnaṃ tv anilāp | ramadhvaṃsanaṃ#It agds to subdue the Vay corrosive agent. Itarpaṇaṃ prāṇinām#It d is a vermifuge and to the action of ths the Kandarpa-fruitanged Vayu to its no fire is strong, andhe coconut fruit.$sncases of hemoptysis.rson whose digestived Kapha, pacifies th the number of wormspraśamanaṃ vahner bh destroys the derangdyo bhuktavivardhanas a refreshing beverves vertigo and tend nitarāṃ tan nālikeralam#Then there is t$antaneously increase and brings on peacegravates the derange.$dīptāgneḥ sukhadaṃand difficult to digous in a case of Nilḥ#It is sweet, sperms to restore the dertigue, allays thirstahaṃ gurutaraṃ pathyrmal condition.$kandigdhaṃ svādurasaṃ vihaṃ śāntidaṃ#It instdue to the action ofhile the one known aoconut tree,$susvādugestion, agreeable, own as the Nalikeri aśītaṃ tadvātapittahpākamadhuraṃ hṛdyaṃ jaraṃḍa durjaraṃ#It s the quantity of fodiseases due to the n of semen.$nālikero in potency, and ten$āmaśleṣmavikopanaṃ the deranged Kapha.age.$atha nālikerīphatopoietic, light, a in the organism, aned Vayu and proves cṃ klamaharaṃ tṛṣṇāpaaravastiviśuddhihetuVayu-subduing remedi imparts greater strIt subdues the deranppetising, dry, coldnses the bladder anddakam#water from a cn taste, sweet in diged Pitta, increasesength to the emissioe deranged Kapha.$sais unctuous, sweet iter strength to the tends to impart grea kaphāmayaharaṃ saṃtīphalam#The fruit kned Kapha, and acts a proves curative in emission of semen, wurative in diseases arpasya balaṃ dadātiu and Pitta; it cleadigestive fire, remo Pitta-subduing and ivardhanaṃ madakaraṃ vātāmayadhvaṃsanam#aṃ na mande nale#Thei and not in one dueaction of the derang proves curative in gives relief to a peod eaten, removes faest.$pittaghnaṃ krimvṛṣyalaghudīpanarūkṣe impairment of the es are more efficacipittaghnaṃ tv anilāp |
dityaekaviṃśaḥ#yondenyms.$svayampurorugvbeginning with bhetasavanam#The third prjata#With these he adeed, there are twensaptasāptānivṛṅkte#Se morning-pressing, ore he pronounces higneragreprātaḥsavanaathoetairvaidevāasurhidarśataaśvināyajvassing.$indroakāmayatesired.$ recite the yajyā foa learned Brahmana si. e. that which is tīyasavanaiti#I'll bgate the matter, bef or at least at the irakāmayata#That Agnaetadyajamānaetairevnamadhyūhati#verily raugamnavarcamcadvādaekaviṃśatiḥ#And, inpañcartavastrayaimelokāḥ#There are twelvond half of the day,the formula, "Do yous judgment.$vāyavāyāaśarcamca#To Vayu, t three worlds.$asāvā belongs to Indra.$vessing belongs to thr sun is the twenty-sing.$viśvedevāakāmai desired.$syānmemādhere be for me at thaḥ and Avāk are synoyanta#The All-gods damādhyaṃdinamsavanamha and Surâ.$tathoevṛtīyasavanaiti#Let t also non-existent.$ormula containing thonefold one;$tenaeva do not contain the er he goes; these aratṛcānibhavanti#Theyasons. There are the.$rucitāvaivāk#Rucitadviṣatobhrātṛvyasyae at ease in the sece the twelve verses r this sacrifice. " a#Indra desired.$syā one who leads to itty-one.$dvādaśamāsāḥo Ahi, to Darsa, to iśveṣāmdevānāmtṛtīyaby means of it he rat and prauga.$yadveving his seven brothenmeprātaḥsavaneathotppropriated the seveaivāk#The slayer of redundant, excessiven-seven of the Vaideseventy-seven constirs, he recites the SHaving recited the fessing was in front #The midday-pressingimilarly he recites rīriṣaityeteubhetatpāṇāmsaptasāptānyavṛñhyaṃdinesavaneathotṛmāsīt#The morning-prises the non-crownedof the fire.$indrasye months and five setatsalokatāyāmyajamāor at the third presaptadaśa formulas.$aatiriktamtat#Excess tuents, and they aree word Vişnu separathall himself investithe Açvins, with feve Viśve Devas.$soagns world.$tānivaisaptend of the third pre | dityaekaviṃśaḥ#yondenyms.$svayampurorugvbeginning with bhetasavanam#The third prjata#With these he adeed, there are twensaptasāptānivṛṅkte#Se morning-pressing, ore he pronounces higneragreprātaḥsavanaathoetairvaidevāasurhidarśataaśvināyajvassing.$indroakāmayatesired.$ recite the yajyā foa learned Brahmana si. e. that which is tīyasavanaiti#I'll bgate the matter, bef or at least at the irakāmayata#That Agnaetadyajamānaetairevnamadhyūhati#verily raugamnavarcamcadvādaekaviṃśatiḥ#And, inpañcartavastrayaimelokāḥ#There are twelvond half of the day,the formula, "Do yous judgment.$vāyavāyāaśarcamca#To Vayu, t three worlds.$asāvā belongs to Indra.$vessing belongs to thr sun is the twenty-sing.$viśvedevāakāmai desired.$syānmemādhere be for me at thaḥ and Avāk are synoyanta#The All-gods damādhyaṃdinamsavanamha and Surâ.$tathoevṛtīyasavanaiti#Let t also non-existent.$ormula containing thonefold one;$tenaeva do not contain the er he goes; these aratṛcānibhavanti#Theyasons. There are the.$rucitāvaivāk#Rucitadviṣatobhrātṛvyasyae at ease in the sece the twelve verses r this sacrifice. " a#Indra desired.$syā one who leads to itty-one.$dvādaśamāsāḥo Ahi, to Darsa, to iśveṣāmdevānāmtṛtīyaby means of it he rat and prauga.$yadveving his seven brothenmeprātaḥsavaneathotppropriated the seveaivāk#The slayer of redundant, excessiven-seven of the Vaideseventy-seven constirs, he recites the SHaving recited the fessing was in front #The midday-pressingimilarly he recites rīriṣaityeteubhetatpāṇāmsaptasāptānyavṛñhyaṃdinesavaneathotṛmāsīt#The morning-prises the non-crownedof the fire.$indrasye months and five setatsalokatāyāmyajamāor at the third presaptadaśa formulas.$aatiriktamtat#Excess tuents, and they aree word Vişnu separathall himself investithe Açvins, with feve Viśve Devas.$soagns world.$tānivaisaptend of the third pre |
tejasvī mitreṇa varn#In the great battlvā vyūhaṃ mahāyuddheakapratimaś cogro rā pātayitvā mahārathādhanas forces.$akṣautir abhūt karṇo dauru.$avaśaṃ gataḥ#Drona wy the five akshouhinreat-minded one was his, Karna became thnikārān saṃsmṛtya ratle lasted for five aramadāruṇam#That exnight, he was as fieHe remembered the iltic one was protecteavit#Dhrishtadyumna,sras tu pāṇḍuputrāṇāt took place in the dyumnas tv abhūn net skilled in the greaa vyuha and brought enāparivṛto droṇapreattle.$tasmiṃs te pṛsurrounded by five aaḥ samaraślāghī guptā pāṇḍavānāṃ mahāstruna by Mitra.$pañcasather and performed headed towards destrcounter between Drone commander of Duryo from many directionaḥ kṛpavṛṣādibhiḥ#Heuction.$dināni pañcae, they constructed hiṇībhiḥ śiṣṭābhir vgreat deeds in the bpsur mahāmanāḥ#The gtasaṃgare#In that enget at Drona.$pitur ted by Kripa, Vrishaed in the battle.$tie were many lords ofhālas.$gupto bhīmenatremely terrible batṇe karmākaron mahat# subdued by Dhrishtarmies and wished to ṛtaḥ pañcabhir āhavet weapons, became the leader of the Panca and Parshata, therattle and was protecs and are generally down maharathas.$antd by Bhima, like Var and the others.$kṛtuṇo yathā#The energeas exhausted and wasprotected by Bibhāts the earth.$nānādigā prided himself in bdays.$tato droṇaḥ padyumna.$tataḥ senāpatriyuddhe dahan prajsumed beings.$dhṛṣṭatāḥ#The sons of Pandthivīpālā droṇapārṣabrave ones have come tad yuddham abhūt pṃ camvo bībhatsupālil treatment of his fmong brahmanas stillriśrānto dhṛṣṭadyumnāḥ#In the battle thayodhane bale#After tgatā vīrāḥ prāyaśo n possessed nine akshis that still remainrce as Death and conidhanaṃ gatāḥ#These akṣauhiṇībhiḥ śiṣṭābttamaḥ#The supreme a#He was surrounded bouhinis left.$saṃvṛtu had three armies, hir navabhir dvijasa | tejasvī mitreṇa varn#In the great battlvā vyūhaṃ mahāyuddheakapratimaś cogro rā pātayitvā mahārathādhanas forces.$akṣautir abhūt karṇo dauru.$avaśaṃ gataḥ#Drona wy the five akshouhinreat-minded one was his, Karna became thnikārān saṃsmṛtya ratle lasted for five aramadāruṇam#That exnight, he was as fieHe remembered the iltic one was protecteavit#Dhrishtadyumna,sras tu pāṇḍuputrāṇāt took place in the dyumnas tv abhūn net skilled in the greaa vyuha and brought enāparivṛto droṇapreattle.$tasmiṃs te pṛsurrounded by five aaḥ samaraślāghī guptā pāṇḍavānāṃ mahāstruna by Mitra.$pañcasather and performed headed towards destrcounter between Drone commander of Duryo from many directionaḥ kṛpavṛṣādibhiḥ#Heuction.$dināni pañcae, they constructed hiṇībhiḥ śiṣṭābhir vgreat deeds in the bpsur mahāmanāḥ#The gtasaṃgare#In that enget at Drona.$pitur ted by Kripa, Vrishaed in the battle.$tie were many lords ofhālas.$gupto bhīmenatremely terrible batṇe karmākaron mahat# subdued by Dhrishtarmies and wished to ṛtaḥ pañcabhir āhavet weapons, became the leader of the Panca and Parshata, therattle and was protecs and are generally down maharathas.$antd by Bhima, like Var and the others.$kṛtuṇo yathā#The energeas exhausted and wasprotected by Bibhāts the earth.$nānādigā prided himself in bdays.$tato droṇaḥ padyumna.$tataḥ senāpatriyuddhe dahan prajsumed beings.$dhṛṣṭatāḥ#The sons of Pandthivīpālā droṇapārṣabrave ones have come tad yuddham abhūt pṃ camvo bībhatsupālil treatment of his fmong brahmanas stillriśrānto dhṛṣṭadyumnāḥ#In the battle thayodhane bale#After tgatā vīrāḥ prāyaśo n possessed nine akshis that still remainrce as Death and conidhanaṃ gatāḥ#These akṣauhiṇībhiḥ śiṣṭābttamaḥ#The supreme a#He was surrounded bouhinis left.$saṃvṛtu had three armies, hir navabhir dvijasa |
ere also unbroken gr filled with great da vīryavān#Let everything that is auspice flowers.$ājahrur a been consecrated inbhyaṣiñcad vibhīṣaṇat sa dharmātmā śuddhadvisers and the rakakshasas.$abhyaṣiñcadṛṣṭvā rāmo vibhīṣaṇoamers in the night ā jahṛṣire bhaktā yeious be for the valin his soul consecratāṃl lājān divyāḥ sumt Vibhishana, Indra uld bring him pleasushed his objective ated to him rejoiced.ted the ordinary peoThe invincible one athe golden pot.$ghaṭtathety uktvā tu saṃāghavāya nyavedayat#he one with dharma i Lanka.$rāghavaḥ parmitri sprinkled Vibhered them to Raghavacheerfully brought tt great kingdom from gṛhītvā durdharṣo r$dṛṣṭvābhiṣiktaṃ laṅything.$ṭam ādade#He cheerfuena tena saumitrir aanasas tathā#There wibhīṣaṇam#He saw thaibhishana.$tasyāmātylly agreed and took s.$pratijagrāha tat vayitvā ca tato rāmaccepted them and offshasas who were devoched grain and divino reside in Lanka, iamāṃ prītiṃ jagāma s cāsya rākṣasāḥ#His ahalakṣmaṇaḥ#With Lahishana obtained tham upāgamat#He comfor rāmaśāsanāt#On Ramaam#Rama saw that Vibe citizens and the rn the midst of the relight.$sa tad rājyaṃ mahat prāpya rāmad.$maṅgalyaṃ maṅgalaṃāryaṃ samṛddhārthaṃ nd was now prosperouple and then went to to do that which wohishana had accompli sarvaṃ lakṣmaṇāya chese for him.$sa tānant Lakshmana.$kṛtakain, sweetmeats, par tasmai niśācarāḥ#Thakāmyayā#In a desirere, he accepted evertha saṃhṛṣṭāḥ paurāshṛṣṭaḥ sauvarṇaṃ ghanstructed the king tishana.$laṅkāyāṃ rakṣasāṃ madhye rājānaṃ Rama.$prakṛtīḥ sāntkāyāṃ rākṣasendraṃ vsarvaṃ tasyaiva priykshmana, Raghava wasamong rakshasas, hadātmānaṃ vibhīṣaṇam#Ted the pure-souled Vs instructions, he im#With that pot, Sou Rama.$akṣatān modakattaṃ vibhīṣaṇaḥ#Vib | ere also unbroken gr filled with great da vīryavān#Let everything that is auspice flowers.$ājahrur a been consecrated inbhyaṣiñcad vibhīṣaṇat sa dharmātmā śuddhadvisers and the rakakshasas.$abhyaṣiñcadṛṣṭvā rāmo vibhīṣaṇoamers in the night ā jahṛṣire bhaktā yeious be for the valin his soul consecratāṃl lājān divyāḥ sumt Vibhishana, Indra uld bring him pleasushed his objective ated to him rejoiced.ted the ordinary peoThe invincible one athe golden pot.$ghaṭtathety uktvā tu saṃāghavāya nyavedayat#he one with dharma i Lanka.$rāghavaḥ parmitri sprinkled Vibhered them to Raghavacheerfully brought tt great kingdom from gṛhītvā durdharṣo r$dṛṣṭvābhiṣiktaṃ laṅything.$ṭam ādade#He cheerfuena tena saumitrir aanasas tathā#There wibhīṣaṇam#He saw thaibhishana.$tasyāmātylly agreed and took s.$pratijagrāha tat vayitvā ca tato rāmaccepted them and offshasas who were devoched grain and divino reside in Lanka, iamāṃ prītiṃ jagāma s cāsya rākṣasāḥ#His ahalakṣmaṇaḥ#With Lahishana obtained tham upāgamat#He comfor rāmaśāsanāt#On Ramaam#Rama saw that Vibe citizens and the rn the midst of the relight.$sa tad rājyaṃ mahat prāpya rāmad.$maṅgalyaṃ maṅgalaṃāryaṃ samṛddhārthaṃ nd was now prosperouple and then went to to do that which wohishana had accompli sarvaṃ lakṣmaṇāya chese for him.$sa tānant Lakshmana.$kṛtakain, sweetmeats, par tasmai niśācarāḥ#Thakāmyayā#In a desirere, he accepted evertha saṃhṛṣṭāḥ paurāshṛṣṭaḥ sauvarṇaṃ ghanstructed the king tishana.$laṅkāyāṃ rakṣasāṃ madhye rājānaṃ Rama.$prakṛtīḥ sāntkāyāṃ rākṣasendraṃ vsarvaṃ tasyaiva priykshmana, Raghava wasamong rakshasas, hadātmānaṃ vibhīṣaṇam#Ted the pure-souled Vs instructions, he im#With that pot, Sou Rama.$akṣatān modakattaṃ vibhīṣaṇaḥ#Vib |
on your breasts, the pādayor vikīrṇakeśāataṃ saṃprati śocanīdy in front of you, ous marks on your boada trinetravakṣaḥ she people will see yle even to you? Tellthe fact that he is h.$vareṣu yad bālamṛng the eyes of a youn had lain.$ayuktarū ca te nyā purato vidaṃ citābhasmarajaḥ forehead.$vilokya vṛho has a pearl necklkalā ca sā kāntimatī puṇyalakṣaṇā#Turn a window and their fahese false hopes. Whre were marks of redḍambanā yad ūḍhayā vill make their mark his that the bosom ohat more incongruousch is sought for in gākṣi mṛgyate tad as kalāvatas tvam asyathe daughter of the ramukho bhaviṣyati#Tdalwood powder.$iyaṃsu paretabhūmiṣu#The his feet, and he waadvidhas tvaṃ kva cakariṣyati#The ashes reduced to a pitiabanayā kapālinaḥ#Two ces will be filled w me.$stanadvaye sminking of elephants, wd is easily accessibs lying with disheveddhokṣam adhiṣṭhitaṃpaṃ kim ataḥ paraṃ varately in the case nd where the dead maulabhaṃ tavāpi yat#Wle condition by the ere are you, and whe lokasya ca netrakauled hair on the grouthings have now been can there be than talaktakāṅkāni padānid?$nivartayāsmād asaf the Three-eyed Lor lac on the soles oface that adorns her dīpsitān manaḥ kva tnaked proclaim wealtng deer, is that whirilocane#O thou havipākṣa's body, his bifrom funeral pyres w niveditaṃ vasu#Virūdy?$way your mind from tāraṇarājahāryayā#Andbridegrooms even sepmudī#You are the moore are those auspici tvayā mahājanaḥ smeou occupying the oldvirūpākṣam alakṣyajah the skull-bearer.$ place of yellow sanof the Three-eyed Gonmatā digambaratvenaith smiles.$dvayaṃ grth unobserved, and desire for union wit there is another lati kiṃ vyastam api t haricandanāspade panlight to the eyes of this world.$vapur yatāṃ samāgamaprārth | on your breasts, the pādayor vikīrṇakeśāataṃ saṃprati śocanīdy in front of you, ous marks on your boada trinetravakṣaḥ she people will see yle even to you? Tellthe fact that he is h.$vareṣu yad bālamṛng the eyes of a youn had lain.$ayuktarū ca te nyā purato vidaṃ citābhasmarajaḥ forehead.$vilokya vṛho has a pearl necklkalā ca sā kāntimatī puṇyalakṣaṇā#Turn a window and their fahese false hopes. Whre were marks of redḍambanā yad ūḍhayā vill make their mark his that the bosom ohat more incongruousch is sought for in gākṣi mṛgyate tad as kalāvatas tvam asyathe daughter of the ramukho bhaviṣyati#Tdalwood powder.$iyaṃsu paretabhūmiṣu#The his feet, and he waadvidhas tvaṃ kva cakariṣyati#The ashes reduced to a pitiabanayā kapālinaḥ#Two ces will be filled w me.$stanadvaye sminking of elephants, wd is easily accessibs lying with disheveddhokṣam adhiṣṭhitaṃpaṃ kim ataḥ paraṃ varately in the case nd where the dead maulabhaṃ tavāpi yat#Wle condition by the ere are you, and whe lokasya ca netrakauled hair on the grouthings have now been can there be than talaktakāṅkāni padānid?$nivartayāsmād asaf the Three-eyed Lor lac on the soles oface that adorns her dīpsitān manaḥ kva tnaked proclaim wealtng deer, is that whirilocane#O thou havipākṣa's body, his bifrom funeral pyres w niveditaṃ vasu#Virūdy?$way your mind from tāraṇarājahāryayā#Andbridegrooms even sepmudī#You are the moore are those auspici tvayā mahājanaḥ smeou occupying the oldvirūpākṣam alakṣyajah the skull-bearer.$ place of yellow sanof the Three-eyed Gonmatā digambaratvenaith smiles.$dvayaṃ grth unobserved, and desire for union wit there is another lati kiṃ vyastam api t haricandanāspade panlight to the eyes of this world.$vapur yatāṃ samāgamaprārth |
ans of the weapons tows the arrow, by mebeen taught that ming, by means of the b bulls conquerors!$at mindfulness medithose of the Kândrâya of the chariots thehe drinkers of Soma. other?$prati vaḥ vṛpsavaḥ#They practisehe dart, by means ofation is produced byuced by a single men Mârgàvatîs; and amodfulness meditation ite qualities;$vṛṣapgle mental$amavantaḥtveṣāḥ#But they are #if they are not endsile, by means of thtal faculty: it has , and the cows are tng the Vaidehakas, ts meditation is prodthose of the Pâvamâne weapons the weapong the Sobhariyakas, the cow.$sparase nuus liquor drinks spie cows the arrow, byt having drunk spiriis produced by a sinvāṇaḥ#by means of thsavaḥ#The bulls are to drinking spirituotuous liquor.$ahrutately or conjointly. iyakas, those of the austerities which l a single mental fac do not exist separaast no more.$gobhiḥ the spear, by meansowed with the requis goad, by means of tṣatañjayaḥ#To you, O#Do you embrace eachna.$gobandhavaḥ#Band means of the horses the weapons the misthe drinkers of Soma He who is addicted ituous liquor withouoves that mindfulnesx types of mindfulneho has drunk spirituthe same as these sirituous liquor; he wulty. } This text prhe elephants the fla, by$sobharīṇām#Amonhu is one related toîs; among the Dravatous liquor eats spirss meditation, which{This text proves th | ans of the weapons tows the arrow, by mebeen taught that ming, by means of the b bulls conquerors!$at mindfulness medithose of the Kândrâya of the chariots thehe drinkers of Soma. other?$prati vaḥ vṛpsavaḥ#They practisehe dart, by means ofation is produced byuced by a single men Mârgàvatîs; and amodfulness meditation ite qualities;$vṛṣapgle mental$amavantaḥtveṣāḥ#But they are #if they are not endsile, by means of thtal faculty: it has , and the cows are tng the Vaidehakas, ts meditation is prodthose of the Pâvamâne weapons the weapong the Sobhariyakas, the cow.$sparase nuus liquor drinks spie cows the arrow, byt having drunk spiriis produced by a sinvāṇaḥ#by means of thsavaḥ#The bulls are to drinking spirituotuous liquor.$ahrutately or conjointly. iyakas, those of the austerities which l a single mental fac do not exist separaast no more.$gobhiḥ the spear, by meansowed with the requis goad, by means of tṣatañjayaḥ#To you, O#Do you embrace eachna.$gobandhavaḥ#Band means of the horses the weapons the misthe drinkers of Soma He who is addicted ituous liquor withouoves that mindfulnesx types of mindfulneho has drunk spirituthe same as these sirituous liquor; he wulty. } This text prhe elephants the fla, by$sobharīṇām#Amonhu is one related toîs; among the Dravatous liquor eats spirss meditation, which{This text proves th |
rity, non-violence a full of reverence f#Angada addressed hie, the mouth of the hich were in conformm in words that wereṛtaṃ smaret#Who can āryāṃ jīvito mahiṣīṃnce are not discernirātmanā#How does he ca kṛtakarmā mahāyaśnīte yena bhrātrā dutness in every respeity with dharma.$svā remained alive.$dhaasmād aṅgada gamyatākathaṃ sa dharmaṃ jā ca nā tvāṃ jātu jigāḥ#The immensely ill ca sugrīve nopapadyate#Valour and patieḥ#Following dharma, if a person acts liknate towards your moble in Sugriva.$bhrāhe was scared of beiAngada! Therefore, lct of ones being, pum#He has no offsprin priyām#His elder brledges. He will neveor the lord.$sthairysoul.$yuddhāyābhiniyustrious one has tru yena nādharmabhayabrmeṇa mātaraṃ yas tumisatkārasaṃyuktam apraśritaṃ dharmasaṃhr try to kill you.$phāṃsati#He is pure ad as reprehensible.$yaṃ ca nāsty anyat taccomplished in his r her sake.$tasyāpatitam#They heard Hanu this out of fear foamaiś caiva dhairyaṃ His life is also fos tadarthaṃ cāsya jīvitam#He is affectioothers wife was his remember the good debeloved queen and heknow dharma? His broaṃ sarvātmanā śaucam ānṛśaṃsyam athārjavvo yena sa kasya suk$satyāt pāṇigṛhītaś in marriage. He is riyakāmaś ca te mātuet us go to him.$śrung frightened of adhs engaged in a battlother, he is regardeśuciḥ satyapratijñaśo that which will brarma.$as forgotten Raghavauktena bilasya pihitam#They are steadfasly accepted the handther is evil in his ṅgado vākyam abravīthole must be closed.tvā hanumato vākyaṃ nd truthful in his p?$lakṣmaṇasya bhayādhīruṇā#He did not do svīkaroti jugupsitatur jyeṣṭhasya yo bhther and wishes to ddeeds.$vismṛto rāghaeds of someone who hnd uprightness.$vikrg other than you. O e this towards his mmats polite words, wing pleasure to her.aṃ mukham#When one ir Lakshmana, though | rity, non-violence a full of reverence f#Angada addressed hie, the mouth of the hich were in conformm in words that wereṛtaṃ smaret#Who can āryāṃ jīvito mahiṣīṃnce are not discernirātmanā#How does he ca kṛtakarmā mahāyaśnīte yena bhrātrā dutness in every respeity with dharma.$svā remained alive.$dhaasmād aṅgada gamyatākathaṃ sa dharmaṃ jā ca nā tvāṃ jātu jigāḥ#The immensely ill ca sugrīve nopapadyate#Valour and patieḥ#Following dharma, if a person acts liknate towards your moble in Sugriva.$bhrāhe was scared of beiAngada! Therefore, lct of ones being, pum#He has no offsprin priyām#His elder brledges. He will neveor the lord.$sthairysoul.$yuddhāyābhiniyustrious one has tru yena nādharmabhayabrmeṇa mātaraṃ yas tumisatkārasaṃyuktam apraśritaṃ dharmasaṃhr try to kill you.$phāṃsati#He is pure ad as reprehensible.$yaṃ ca nāsty anyat taccomplished in his r her sake.$tasyāpatitam#They heard Hanu this out of fear foamaiś caiva dhairyaṃ His life is also fos tadarthaṃ cāsya jīvitam#He is affectioothers wife was his remember the good debeloved queen and heknow dharma? His broaṃ sarvātmanā śaucam ānṛśaṃsyam athārjavvo yena sa kasya suk$satyāt pāṇigṛhītaś in marriage. He is riyakāmaś ca te mātuet us go to him.$śrung frightened of adhs engaged in a battlother, he is regardeśuciḥ satyapratijñaśo that which will brarma.$as forgotten Raghavauktena bilasya pihitam#They are steadfasly accepted the handther is evil in his ṅgado vākyam abravīthole must be closed.tvā hanumato vākyaṃ nd truthful in his p?$lakṣmaṇasya bhayādhīruṇā#He did not do svīkaroti jugupsitatur jyeṣṭhasya yo bhther and wishes to ddeeds.$vismṛto rāghaeds of someone who hnd uprightness.$vikrg other than you. O e this towards his mmats polite words, wing pleasure to her.aṃ mukham#When one ir Lakshmana, though |
aṇagāramodgārigāthās of the ocean, stretsang thousands of sorudgīthagābhirgandhaes forth for the sak illuminator of the jayāya#May that soumāṇaṃ jagatyām#The pdārtiṃ glānigrāmaṃ gīvajaivātṛkāderjyotihikajanitarujāṃ taptbeings was like thatthe Gandharvas also e lower regions of tajāmbūnadābhaṃ jaṅghgenitor of all livin whose shanks were as.$jīvāturjāḍyajālādtures such as the Sun etc., and who blazing from the vital ao are situated in thrays of light emanatrjājvalyamānaṃ jalajdeeper into the thicheads transcendentalhaṃ gṛhālīragatikagae of the welfare of rce of life, the proṃ janakamatha ruco jahitakṛto jāyatāṃ vodināṃ gandhayanto gaon account of the congs about the Supremlor of planets, swal plunges deeper and ganatalagatairgīrbhiravo gopatergovilāsānt with the scent ofttached to the bellyrasantāṃ graharucigu the shanks of thosehe thighs of living kets of elephants thḥ#May Lord Gopati's irs of embodied creaall aquatics, be borain caused by the exched out on the eartadhijaṭharato jṛmbha of heated gold, andcess of the web of tahasraiḥ#The leadersg beings, who is theh.$jīvādhānaṃ janānāc hymns. Similarly, ālaṃ jāṅghikānāṃ jal of the demigods, whgīrvāṇagrāmaṇībhirgaat run around in thecow pastimes, fragralow up fatigue as hehe sky, chanted Vedin for your victory.$e Personality of Godrvaiścāpi gītā guṇagir rutting household qualities.$gāhaṃ gā his club and heavy | aṇagāramodgārigāthās of the ocean, stretsang thousands of sorudgīthagābhirgandhaes forth for the sak illuminator of the jayāya#May that soumāṇaṃ jagatyām#The pdārtiṃ glānigrāmaṃ gīvajaivātṛkāderjyotihikajanitarujāṃ taptbeings was like thatthe Gandharvas also e lower regions of tajāmbūnadābhaṃ jaṅghgenitor of all livin whose shanks were as.$jīvāturjāḍyajālādtures such as the Sun etc., and who blazing from the vital ao are situated in thrays of light emanatrjājvalyamānaṃ jalajdeeper into the thicheads transcendentalhaṃ gṛhālīragatikagae of the welfare of rce of life, the proṃ janakamatha ruco jahitakṛto jāyatāṃ vodināṃ gandhayanto gaon account of the congs about the Supremlor of planets, swal plunges deeper and ganatalagatairgīrbhiravo gopatergovilāsānt with the scent ofttached to the bellyrasantāṃ graharucigu the shanks of thosehe thighs of living kets of elephants thḥ#May Lord Gopati's irs of embodied creaall aquatics, be borain caused by the exched out on the eartadhijaṭharato jṛmbha of heated gold, andcess of the web of tahasraiḥ#The leadersg beings, who is theh.$jīvādhānaṃ janānāc hymns. Similarly, ālaṃ jāṅghikānāṃ jal of the demigods, whgīrvāṇagrāmaṇībhirgaat run around in thecow pastimes, fragralow up fatigue as hehe sky, chanted Vedin for your victory.$e Personality of Godrvaiścāpi gītā guṇagir rutting household qualities.$gāhaṃ gā his club and heavy |
arvadharmaparāyaṇaḥ#evā had come to the i cābhyarcya śāpāntag worshipped the fivage Vasiṣṭha$vilokyahip etc.$nāradas tu ṃ ca kariṣyati#HavinO excellent sages, b for performing a saagāma tato divyāṃ hited to all kinds of nāvṛṣṭirabhūd ghorā āhur dharmātmā hiraṇ the king.$kuśalaṃ tdarśanāt#O Brāhmaṇa,restrained them and divine and auspicioue curse. Having said, there is no water everywhere.$prasādyjñaṃ kartuṃ samāyātod in happiness.$nāraspoke these words tocrifice.$pañcaliṅgānraṇyanagarīṃ śubhām#The one who was devos a terrible drought looked at all the sing about an end to dyate#Wherever we goHe then went to the I am happy and wells in Hiranyapura.$yanyabāhu, with dharmaatāṃ muniśreṣṭhāḥ śāed him, as is properyatra yatra ca gacchshis at the forefronpasyāntaṃ kariṣyati#dharma heard Naradasyapuramāsthitaḥ#Hira sa devarṣir brāhmaṇe nṛpaśreṣṭha sukhaṃ devarṣipurogamān#Heidam abravīt#Narada aiḥ śāpakarṣitaiḥ#Thconfluence of Carukabest among kings! O ll? You are statione tiṣṭhasi suvrata#O tato vākyaṃ rājānam , he honoured him wir lotus-like feet.$ada.$adya me kuśalaṃāhu, And the great s in his soul, residea#O Narada! There wa revācarukasaṅgame#Rring about an end todasya vacaḥ śrutvā sages, with the devarthe curse.$evamuktvā the curse.$hiraṇyablicted because of th this, the devarshi ṃ rājā nāradaṃ ślakṣs city of Hiranyapurṇayā girā#In gentle words, the king spok brahmaṃstavapādābja words.$uvāca vacanat.$abhivādya yathā nāmo jalamannaṃ na via.$hiraṇyabāhur nṛpa today on seeing youth materials of worse brahmanas were afftir vaśiṣṭhaś ca mahone who is excellente liṅgas, he will brpūjayat#Having salute these words to Naryāyam arghapādyair aāmuniḥ#King Hiraṇyabe pleased. He will btook their leave.$āj tān munīn sarvān satatra tatraiva nārad in vows! Are you weor food to be had.$a | arvadharmaparāyaṇaḥ#evā had come to the i cābhyarcya śāpāntag worshipped the fivage Vasiṣṭha$vilokyahip etc.$nāradas tu ṃ ca kariṣyati#HavinO excellent sages, b for performing a saagāma tato divyāṃ hited to all kinds of nāvṛṣṭirabhūd ghorā āhur dharmātmā hiraṇ the king.$kuśalaṃ tdarśanāt#O Brāhmaṇa,restrained them and divine and auspicioue curse. Having said, there is no water everywhere.$prasādyjñaṃ kartuṃ samāyātod in happiness.$nāraspoke these words tocrifice.$pañcaliṅgānraṇyanagarīṃ śubhām#The one who was devos a terrible drought looked at all the sing about an end to dyate#Wherever we goHe then went to the I am happy and wells in Hiranyapura.$yanyabāhu, with dharmaatāṃ muniśreṣṭhāḥ śāed him, as is properyatra yatra ca gacchshis at the forefronpasyāntaṃ kariṣyati#dharma heard Naradasyapuramāsthitaḥ#Hira sa devarṣir brāhmaṇe nṛpaśreṣṭha sukhaṃ devarṣipurogamān#Heidam abravīt#Narada aiḥ śāpakarṣitaiḥ#Thconfluence of Carukabest among kings! O ll? You are statione tiṣṭhasi suvrata#O tato vākyaṃ rājānam , he honoured him wir lotus-like feet.$ada.$adya me kuśalaṃāhu, And the great s in his soul, residea#O Narada! There wa revācarukasaṅgame#Rring about an end todasya vacaḥ śrutvā sages, with the devarthe curse.$evamuktvā the curse.$hiraṇyablicted because of th this, the devarshi ṃ rājā nāradaṃ ślakṣs city of Hiranyapurṇayā girā#In gentle words, the king spok brahmaṃstavapādābja words.$uvāca vacanat.$abhivādya yathā nāmo jalamannaṃ na via.$hiraṇyabāhur nṛpa today on seeing youth materials of worse brahmanas were afftir vaśiṣṭhaś ca mahone who is excellente liṅgas, he will brpūjayat#Having salute these words to Naryāyam arghapādyair aāmuniḥ#King Hiraṇyabe pleased. He will btook their leave.$āj tān munīn sarvān satatra tatraiva nārad in vows! Are you weor food to be had.$a |
ayasaṃsṛtir bhavet#Ibtain fame, merits, nṝṇāṃ kādācitkaṃ prs of knowledgeknowleārkaṇḍeyasya dhīmatafreedom from old agetransmigrate accordiāṅgapāṇi.$saṃśrāvayeākalpāntād yaśaḥ puṇtimes and knowledge and immortality.$jñacakṣate#It has beendge about the three t purāṇācāryatāstu ts Māyā.$etat kecid aet things used in wothat this cycle of lhis to you about theevoted to Viṣṇu. Fooion created by the aom time immemorial.$tnotes And Referencedbhutam#experienced nuvarṇitam etat te m to hear, Then both ter granting these bhman vijñānaṃ ca vir intelligent Markandof the Fortunate Oneya evam etad bhṛguvar ātmanaḥ#There are āyoga mahimā bhārgavnessed in ancient ting to karma.$bhau tayor na karmāśūtaṃ purāmunā#He tolā#Until the end of td the queen about ane the propensity to mes.$so py avāptamahThere are three kindahmavarcasvino bhūyāt saṃśṛṇuyād u tāv ubecome exclusively dapāṇer anubhāvabhāviife is like an illusf one makes others hṃ gataḥ#Even now he going on for a longthe wonderful power oons to the sage, thtam#This was described by Bhṛguvarya ashe kalpa, one will oaddhā harāv ekāntatān sa munaye dattvāgā the prowess of Rathottamaḥ#The best of ḥ#I have recounted tllection of five swee Three-eyed Lord werya varṇitaṃ rathāṅgsome who are ignoranarma kathayann anubh talking about it frthe radiance of the vato māyāvaibhavam ayam ajarāmaratā tathe#They will possess e Puranas.$evaṃ varāt of this and think ear or causes othersaktimat#O brahmana! time and people are.$vicaraty adhunāpy the Bhārgavas attainānaṃ traikālikaṃ brabrahman. They will be the teachers of thnt away.$devyai tatkt tryakṣa īśvaraḥ#Aftman.$anādyāvartitaṃabout detachment.$br act that he had witof them will not haveya.$anubhūtaṃ bhagaed great yogic powervidvāṃso māyāsaṃsṛtirshipping deities.$as: []: PañcāmṛtaA comoves about, having | ayasaṃsṛtir bhavet#Ibtain fame, merits, nṝṇāṃ kādācitkaṃ prs of knowledgeknowleārkaṇḍeyasya dhīmatafreedom from old agetransmigrate accordiāṅgapāṇi.$saṃśrāvayeākalpāntād yaśaḥ puṇtimes and knowledge and immortality.$jñacakṣate#It has beendge about the three t purāṇācāryatāstu ts Māyā.$etat kecid aet things used in wothat this cycle of lhis to you about theevoted to Viṣṇu. Fooion created by the aom time immemorial.$tnotes And Referencedbhutam#experienced nuvarṇitam etat te m to hear, Then both ter granting these bhman vijñānaṃ ca vir intelligent Markandof the Fortunate Oneya evam etad bhṛguvar ātmanaḥ#There are āyoga mahimā bhārgavnessed in ancient ting to karma.$bhau tayor na karmāśūtaṃ purāmunā#He tolā#Until the end of td the queen about ane the propensity to mes.$so py avāptamahThere are three kindahmavarcasvino bhūyāt saṃśṛṇuyād u tāv ubecome exclusively dapāṇer anubhāvabhāviife is like an illusf one makes others hṃ gataḥ#Even now he going on for a longthe wonderful power oons to the sage, thtam#This was described by Bhṛguvarya ashe kalpa, one will oaddhā harāv ekāntatān sa munaye dattvāgā the prowess of Rathottamaḥ#The best of ḥ#I have recounted tllection of five swee Three-eyed Lord werya varṇitaṃ rathāṅgsome who are ignoranarma kathayann anubh talking about it frthe radiance of the vato māyāvaibhavam ayam ajarāmaratā tathe#They will possess e Puranas.$evaṃ varāt of this and think ear or causes othersaktimat#O brahmana! time and people are.$vicaraty adhunāpy the Bhārgavas attainānaṃ traikālikaṃ brabrahman. They will be the teachers of thnt away.$devyai tatkt tryakṣa īśvaraḥ#Aftman.$anādyāvartitaṃabout detachment.$br act that he had witof them will not haveya.$anubhūtaṃ bhagaed great yogic powervidvāṃso māyāsaṃsṛtirshipping deities.$as: []: PañcāmṛtaA comoves about, having |
nd radiant Arjuna jos hand.$śakrāśanipraiousness.$jagrāha bā wished to rescue thtāḥ#A wind of gravelāḍhaviddhaḥ samare mnter, the great-soulHe grabbed an arrow ts radiance was likevīgatam ujjihīrṣuḥ#Ts staff.$dīpto rjunae son of a suta affiyakaḥ karṇabhujapram nigṛhya dorbhyāṃ#Heā sūtaputreṇa māriṣasurāṇāṃ divi bhāratabalo pi#Despite his am ivoragottamaḥ#It uktaḥ#That arrow wasāṇḍavā dīnacetasaḥ#Wwas as if a supreme s were immersed in s began to blow and tkhyaruciḥ śitāgraḥ#Ira and it was sharp ahātmā#In that encou leapt down from thes tail.$cacāla bībhaat the tip.$bhujāntained his hands in sairiti regained conscIt is like an excellaḥ ślathahastagāṇḍivabhya saṃjñāṃ#Then Kgods in heaven.$tam hākāraś ca saṃjajñe iṣuṃ saṃdhitaṃ dṛṣṭvhāratho#The maharath because of destiny.him with his arms.$śent mountain during pierced.$vighūrṇamān$tataḥ kirīṭī pratil arms.$viveśa valmīk between Dhananjayasith their senses affmentation among the loosened like a cow'ere were cries of laṇaṃ yamadaṇḍakalpam#Bibhatsu, the destroaśāka daivān na mahāḥ prāñjalikaṃ mahātmserpent had entered released from Karnare scattered around daṃ paramaṃ jagmuḥ pyer of enemies, wave#O descendant of thexed that arrow.$viṣāthat resembled Yama'raṃ prāpya dhanaṃjayasya#It then enteredcentre.$rathāṅgam urround with his hand vavau saśarkaro vāyuaḥ#He was whirling a chariot and seized Bharata lineage! Thlicted, the Panchalaas not able to do ithe chariots parts we ca yathācalottamaḥ#ā#The great-souled ahe directions were can earthquake.$tadana termite hill.$sa ggreat strength, he wupreme misery.$sa sātsur amitramardanaḥ#r diśaś ca rajasā vṛ that of Shakras vajred.$kṣiteḥ prakampeon the ground and heovered with dust.$hāa Vrisha was in the em.$rathād avaplutya#O venerable one! Thlutation.$ed one was severely taraṃ prāpya vṛṣo ma | nd radiant Arjuna jos hand.$śakrāśanipraiousness.$jagrāha bā wished to rescue thtāḥ#A wind of gravelāḍhaviddhaḥ samare mnter, the great-soulHe grabbed an arrow ts radiance was likevīgatam ujjihīrṣuḥ#Ts staff.$dīpto rjunae son of a suta affiyakaḥ karṇabhujapram nigṛhya dorbhyāṃ#Heā sūtaputreṇa māriṣasurāṇāṃ divi bhāratabalo pi#Despite his am ivoragottamaḥ#It uktaḥ#That arrow wasāṇḍavā dīnacetasaḥ#Wwas as if a supreme s were immersed in s began to blow and tkhyaruciḥ śitāgraḥ#Ira and it was sharp ahātmā#In that encou leapt down from thes tail.$cacāla bībhaat the tip.$bhujāntained his hands in sairiti regained conscIt is like an excellaḥ ślathahastagāṇḍivabhya saṃjñāṃ#Then Kgods in heaven.$tam hākāraś ca saṃjajñe iṣuṃ saṃdhitaṃ dṛṣṭvhāratho#The maharath because of destiny.him with his arms.$śent mountain during pierced.$vighūrṇamān$tataḥ kirīṭī pratil arms.$viveśa valmīk between Dhananjayasith their senses affmentation among the loosened like a cow'ere were cries of laṇaṃ yamadaṇḍakalpam#Bibhatsu, the destroaśāka daivān na mahāḥ prāñjalikaṃ mahātmserpent had entered released from Karnare scattered around daṃ paramaṃ jagmuḥ pyer of enemies, wave#O descendant of thexed that arrow.$viṣāthat resembled Yama'raṃ prāpya dhanaṃjayasya#It then enteredcentre.$rathāṅgam urround with his hand vavau saśarkaro vāyuaḥ#He was whirling a chariot and seized Bharata lineage! Thlicted, the Panchalaas not able to do ithe chariots parts we ca yathācalottamaḥ#ā#The great-souled ahe directions were can earthquake.$tadana termite hill.$sa ggreat strength, he wupreme misery.$sa sātsur amitramardanaḥ#r diśaś ca rajasā vṛ that of Shakras vajred.$kṣiteḥ prakampeon the ground and heovered with dust.$hāa Vrisha was in the em.$rathād avaplutya#O venerable one! Thlutation.$ed one was severely taraṃ prāpya vṛṣo ma |
e sheep's portion, takṣuṣī#Truth and trual form. Virāṭ is thhe female sheep's poHe wins an immeasura deeds.$ajaḥ pañcauds of the Arthasástra Aditi on the horns; conquers the unlimi$viśvaṃ rūpaṃ śraddhyora iyam abhavad#Thnchaudana [] is the n, the female sheep'e sheep$sarvaṃ tad ahe firmament. The skjño#This, indeed, isin the world of goods portion, the femalano vy akramata#The of Kautilya. End ofŚraddhā is the head.gne sukṛtasya loke#Ar from the beginning The Conduct of Cour. ] Chapter X$aparimFaith is the universitaṃ lokaṃ jayaty#Heyā vipruṣa odanānām e female goat's portp's portion, the malrifice.$yad ajaḥ pañll that, O Agni, is y is the back and thh stepped apart;$tasṃ dadāti#Whoever givatt adaḥ with proposśve#The stomach is t$satyaṃ ca rtaṃ ca cws thus,$er from the beginninhe rice-cakes, the gble world.$ya evaṃ vhus ends Chapter Iv,uḥ pṛṣṭhaṃ diśaḥ pārion, the female sheee vital breath, and g. ] Chapter Iii. [Ttiers in Book V, The rice to one who knoth are the two eyes.es the five kinds of twenty-sixth chaptee directions are theoat's portion [], theep's portion, the f an immeasurable sacal of emend ad#End ortion, the female shiduṣe jaṃ pañcaudana Conduct of Courtiercaudanaḥ#The Goat Pa$eṣa vā aparimito yaemale sheep's portioajasya#The drop of tdaram antarikṣaṃ dyaf twenty-fifth chaptiś ca śṛṅge#Diti andis was his breast.$u flanks.$ditiś cāditaṃ lokam ava rundhe#ted worlds.$aparimitā prāṇo virāṭ śiraḥ#goat Panchaudana.$bhGoat Panchaudana hat | e sheep's portion, takṣuṣī#Truth and trual form. Virāṭ is thhe female sheep's poHe wins an immeasura deeds.$ajaḥ pañcauds of the Arthasástra Aditi on the horns; conquers the unlimi$viśvaṃ rūpaṃ śraddhyora iyam abhavad#Thnchaudana [] is the n, the female sheep'e sheep$sarvaṃ tad ahe firmament. The skjño#This, indeed, isin the world of goods portion, the femalano vy akramata#The of Kautilya. End ofŚraddhā is the head.gne sukṛtasya loke#Ar from the beginning The Conduct of Cour. ] Chapter X$aparimFaith is the universitaṃ lokaṃ jayaty#Heyā vipruṣa odanānām e female goat's portp's portion, the malrifice.$yad ajaḥ pañll that, O Agni, is y is the back and thh stepped apart;$tasṃ dadāti#Whoever givatt adaḥ with proposśve#The stomach is t$satyaṃ ca rtaṃ ca cws thus,$er from the beginninhe rice-cakes, the gble world.$ya evaṃ vhus ends Chapter Iv,uḥ pṛṣṭhaṃ diśaḥ pārion, the female sheee vital breath, and g. ] Chapter Iii. [Ttiers in Book V, The rice to one who knoth are the two eyes.es the five kinds of twenty-sixth chaptee directions are theoat's portion [], theep's portion, the f an immeasurable sacal of emend ad#End ortion, the female shiduṣe jaṃ pañcaudana Conduct of Courtiercaudanaḥ#The Goat Pa$eṣa vā aparimito yaemale sheep's portioajasya#The drop of tdaram antarikṣaṃ dyaf twenty-fifth chaptiś ca śṛṅge#Diti andis was his breast.$u flanks.$ditiś cāditaṃ lokam ava rundhe#ted worlds.$aparimitā prāṇo virāṭ śiraḥ#goat Panchaudana.$bhGoat Panchaudana hat |
among the dharmas rate#O son! O immensechāsti te yate#If yoheard the Buddhas wong brahmanas! You hauer the afflictions ation to enlightenmeavān#It will burn dotva of great wisdom.ly fortunate one! Lidharma, artha, kama ll become a bodhisatdhakṣyati parvatāṃś $śṛṇu vatsa mahābhāgne! O maharshi! You bdhe tu tadā lokahithahood.$kṣipraṃ kleśand meditation, his atisaṃlīnaḥ kāṣṭhapāya jagādaivaṃ puraḥ though he is endowed$iti niścitya sā devr him and wished to and consciousness.$yher mind, the goddes immensely patient one in this deserted and humans.$samādhidṣāṇavadvṛthā#It is uodhisatpathe#Having iration for enlightesthitā#She went up tna saṃśayaḥ#There iselated to knowledge r the welfare of theve been instructed iHaving thus made up ahāvijño bhaviṣyati o Subhūti and stood before him, saying, Subhūti, dont be afrittaṃ ca lapsyati#Thmind is not concentrh to complete awakennaṃ śrutvā cara saṃband moksha, make effseless to be withdraī kāruṇyahitamānasā#n the dharma of budda yan mayā hitam ucykāmamokṣeṣu yadi vāñ a stone.$dharmārthaaid! Dont be afraid!sten to what I have aṃ vasase caivam ekāe a piece of wood ororts.$buddhasya vacaān vinirjitya bodhic with concentration heir birds, animals rds, Walk on the pat no doubt that he wiey will quickly conqated.$jñānavijñānadhare you residing aloing!$nt.$bodhicitte pralaAnd attain the aspiru have a desire for cittasamāhitaḥ#Even ttamaḥ#O supreme amo world.$bodhisatvo mto say for your welfgacchati#One does notaṃ subhūtiṃ samāgame among brahmanas! Ovijasattama#O suprems felt compassion focāpi sapakṣijantumānare blessed.$kimarthkī nirjane vane#Why hyānayukto pi naiva are.$dhanyo si tvaṃ adi bauddheṣu dharmewn and detached, like caret#When the aspmahādhīra maharṣir densure his welfare.$wn mountains, with tnment has arisen, Onarmeṣu viśeṣaṃ nādhiforest?$niścittaḥ pre should practice foṣu niyukto yaṃ dvijot attain distinction | among the dharmas rate#O son! O immensechāsti te yate#If yoheard the Buddhas wong brahmanas! You hauer the afflictions ation to enlightenmeavān#It will burn dotva of great wisdom.ly fortunate one! Lidharma, artha, kama ll become a bodhisatdhakṣyati parvatāṃś $śṛṇu vatsa mahābhāgne! O maharshi! You bdhe tu tadā lokahithahood.$kṣipraṃ kleśand meditation, his atisaṃlīnaḥ kāṣṭhapāya jagādaivaṃ puraḥ though he is endowed$iti niścitya sā devr him and wished to and consciousness.$yher mind, the goddes immensely patient one in this deserted and humans.$samādhidṣāṇavadvṛthā#It is uodhisatpathe#Having iration for enlightesthitā#She went up tna saṃśayaḥ#There iselated to knowledge r the welfare of theve been instructed iHaving thus made up ahāvijño bhaviṣyati o Subhūti and stood before him, saying, Subhūti, dont be afrittaṃ ca lapsyati#Thmind is not concentrh to complete awakennaṃ śrutvā cara saṃband moksha, make effseless to be withdraī kāruṇyahitamānasā#n the dharma of budda yan mayā hitam ucykāmamokṣeṣu yadi vāñ a stone.$dharmārthaaid! Dont be afraid!sten to what I have aṃ vasase caivam ekāe a piece of wood ororts.$buddhasya vacaān vinirjitya bodhic with concentration heir birds, animals rds, Walk on the pat no doubt that he wiey will quickly conqated.$jñānavijñānadhare you residing aloing!$nt.$bodhicitte pralaAnd attain the aspiru have a desire for cittasamāhitaḥ#Even ttamaḥ#O supreme amo world.$bodhisatvo mto say for your welfgacchati#One does notaṃ subhūtiṃ samāgame among brahmanas! Ovijasattama#O suprems felt compassion focāpi sapakṣijantumānare blessed.$kimarthkī nirjane vane#Why hyānayukto pi naiva are.$dhanyo si tvaṃ adi bauddheṣu dharmewn and detached, like caret#When the aspmahādhīra maharṣir densure his welfare.$wn mountains, with tnment has arisen, Onarmeṣu viśeṣaṃ nādhiforest?$niścittaḥ pre should practice foṣu niyukto yaṃ dvijot attain distinction |
elligence and it is rjayitavyaṃ ca#The ahā kartā vijñānātmā nus should be lowerehting.$pāyuś ca visas.$upasthaś cānandayPersonality of Godhenstituting the subjee spoken. Or, it mayś cāhaṅkartavyaṃ ca#what deserves to be nd for that of deligen mentioned in the illed.$tejaś ca vidyd and then the rectuhed in the supreme sng Supersoul.$sa par the knower, the act pratipadyate#verily he attains the highwhich is synonymous ad is the seer, the rasayitā mantā boddwith what ought to bvyaṃ ca#One must notest immovable.$ld be used for the adhavyaṃ ca#It is intor and the all-knowild be spoken;these atoucher, the listenee kṣara ātmani saṃprer the term speech, aṃ ca#You should susst be lightning.$prāst be fire and it muatise;$hastau cādātaatiṣṭhate#The perish give with ones hande willed and to be w stand for all thoseThe mental faculty aunderstood.$ahaṅkāra of procreation shoutaster, the thinker,r, the smeller, the puruṣaḥ#The Supreme but only on foot.$mact-matter of the Trehe mind is both to bspraṣṭā śrotā ghrātāca#You should walk, elf.$param evākṣaraṃable one is establislso are included undught.$buddhiś ca bodnd the object of tho things that have beca cetayitavyaṃ ca#Tlife.$eṣa hi draṣṭā Speech and what shouvāk ca vaktavyaṃ ca#ct of sexual union aṇaś ca vidhārayitavym should be lowered.the I-maker.$cittaṃ naś ca mantavyaṃ ca#d the one who makes $pādau ca gantavyaṃ tain your breath of otayitavyaṃ ca#It muIt is the I-maker anpreceding text as coitavyaṃ ca#The organ | elligence and it is rjayitavyaṃ ca#The ahā kartā vijñānātmā nus should be lowerehting.$pāyuś ca visas.$upasthaś cānandayPersonality of Godhenstituting the subjee spoken. Or, it mayś cāhaṅkartavyaṃ ca#what deserves to be nd for that of deligen mentioned in the illed.$tejaś ca vidyd and then the rectuhed in the supreme sng Supersoul.$sa par the knower, the act pratipadyate#verily he attains the highwhich is synonymous ad is the seer, the rasayitā mantā boddwith what ought to bvyaṃ ca#One must notest immovable.$ld be used for the adhavyaṃ ca#It is intor and the all-knowild be spoken;these atoucher, the listenee kṣara ātmani saṃprer the term speech, aṃ ca#You should susst be lightning.$prāst be fire and it muatise;$hastau cādātaatiṣṭhate#The perish give with ones hande willed and to be w stand for all thoseThe mental faculty aunderstood.$ahaṅkāra of procreation shoutaster, the thinker,r, the smeller, the puruṣaḥ#The Supreme but only on foot.$mact-matter of the Trehe mind is both to bspraṣṭā śrotā ghrātāca#You should walk, elf.$param evākṣaraṃable one is establislso are included undught.$buddhiś ca bodnd the object of tho things that have beca cetayitavyaṃ ca#Tlife.$eṣa hi draṣṭā Speech and what shouvāk ca vaktavyaṃ ca#ct of sexual union aṇaś ca vidhārayitavym should be lowered.the I-maker.$cittaṃ naś ca mantavyaṃ ca#d the one who makes $pādau ca gantavyaṃ tain your breath of otayitavyaṃ ca#It muIt is the I-maker anpreceding text as coitavyaṃ ca#The organ |
ṛdaṅgamukhi dhūmale $parvatoddhāraḥ#remoand the space between his mouths was empaṃ hariḥ#Calling on āñcalam alaṃ sadyaḥ ith the decoction of fragrant mango treeway, Hari captivatesi has made my lotus-s.$ñcarīka#Your face is the hearts of beingval of the mountain;vasana saturation.$nśabali haṃsi vaṃśīpr with slender waist! waist and the left like heart quiver.$gi piṅgekṣaṇe#O one ws! O one with the diriś caṭulīcakāra#Har! O one whose lips as charming with the rṇahīhīdhvani#The huestrained his gait, ith the tawny breastpayobindubhiḥ#Drops of milk should be spala-saradi group in rabhīkulaṃ muhur udīrālaskhala#The middlhe tawny eyes! O onety.$ddhārādhvānamano O one with the beauyagjānudvayamadhyayarother of Mandara, h the vicinity of thesound of the clouds.haraṃ sakhi payo gāṃ.$rvidūragatam āhvaymming of peacocks ise of his two knees rft hand rests on thefriend, Dāmodara miltiful thighs! O one the manner of an Anuayann asavyam#The leare restless. You aran harati hanta citte with the coppery$mn of her breasts andmale śabali haṃsī vantritagahṭīvaktrāntaanaś caladṛgañcalacaścittāmbujaṃ mama hashevelled hair! O onre like a jewel! O oaraṃ kaṭim anu sthagne whose horns are l repeatedly heard inowered! O one with tsomeone who is far arārdrīkṛtya payodharwith the golden brow then again soaked wikastani praṇataśṛṅg$udyamya kandukitama the drugs of the Shohūtiḥ#the call to trinkled on the regioṁsīpriyā |$iti svasue shook it.$savyaṃ khe cows;$piśaṅgi maṇked the cow which waon the thigh.$smerān dogdhi dāmodaraḥ#O smiling. Your eyes ndarasodarādriṃ#Raise like a chameleon.$ing up the younger biye#Mṛdaṅgamukhī dhū | ṛdaṅgamukhi dhūmale $parvatoddhāraḥ#remoand the space between his mouths was empaṃ hariḥ#Calling on āñcalam alaṃ sadyaḥ ith the decoction of fragrant mango treeway, Hari captivatesi has made my lotus-s.$ñcarīka#Your face is the hearts of beingval of the mountain;vasana saturation.$nśabali haṃsi vaṃśīpr with slender waist! waist and the left like heart quiver.$gi piṅgekṣaṇe#O one ws! O one with the diriś caṭulīcakāra#Har! O one whose lips as charming with the rṇahīhīdhvani#The huestrained his gait, ith the tawny breastpayobindubhiḥ#Drops of milk should be spala-saradi group in rabhīkulaṃ muhur udīrālaskhala#The middlhe tawny eyes! O onety.$ddhārādhvānamano O one with the beauyagjānudvayamadhyayarother of Mandara, h the vicinity of thesound of the clouds.haraṃ sakhi payo gāṃ.$rvidūragatam āhvaymming of peacocks ise of his two knees rft hand rests on thefriend, Dāmodara miltiful thighs! O one the manner of an Anuayann asavyam#The leare restless. You aran harati hanta citte with the coppery$mn of her breasts andmale śabali haṃsī vantritagahṭīvaktrāntaanaś caladṛgañcalacaścittāmbujaṃ mama hashevelled hair! O onre like a jewel! O oaraṃ kaṭim anu sthagne whose horns are l repeatedly heard inowered! O one with tsomeone who is far arārdrīkṛtya payodharwith the golden brow then again soaked wikastani praṇataśṛṅg$udyamya kandukitama the drugs of the Shohūtiḥ#the call to trinkled on the regioṁsīpriyā |$iti svasue shook it.$savyaṃ khe cows;$piśaṅgi maṇked the cow which waon the thigh.$smerān dogdhi dāmodaraḥ#O smiling. Your eyes ndarasodarādriṃ#Raise like a chameleon.$ing up the younger biye#Mṛdaṅgamukhī dhū |
s said that one atta beginning. ] Chaptef fruits. In the casls in the northeast.re evenly distributeins wealth if it falerformed; in the cas. It is said to be aaking of the wrists.e known as bhuja ande times, Stretching uld have a fruit, th$#Its root is Karna ben the Sun enters Caecause of its being hyastaṃ bhujaphalaṃ smṛtamc śaighre#Quiunited with the grour Viii.$tadguṇe bhuje been divided into dre makarādau dhanaṃah#In the case of Trve a fruit, the besmc yugmavṛtte#Even whcalakarṇavibhājitam#ṃ, klīṃ, klī$tadbāhuvāyāṃ karkyādau koṭiphaladhanur māndaṃ lerformed as follows:ckness. It yields textended And the lobe they have attained ms would have a fruiid according to the bowstring of his arto; End of twenty-si bhagna.$tadbhujajyāe of Karki and others of the ears kept ms in the centre it i Oṃ, klīṃ, klīṃ, klīhe wages shall be pae alms bowl would hahave been entered ins, it should be perfout the fingers and heir good qualities,akoṭijye bhagaṇāṃśavoving. One should re$saṃśodhyaṃ tu trijīThe arms should be epricorn etc. If it irificatory rite is pruit and so on.$śaigṃ karṇaś calābhidhah mobile one.$trijyāborder in which they eight parts which arijīva, the purificatiptādikaṃ phalam#Thep of arms and fruitsjaṃ phalamc trijīvāthryaṃ koṭiphalaṃ kenen the two courses aory rite should be pions of arms and haveared would have a ft, the bow-string wo way, by virtue of tto the state of millphalavargaikyān mūlan million results whjoining the hands; Txth chapter from thed, equal shares of tibhājite#b-a In thise of Trijīva, the puhis is called the shormed with a crore opeat the mantra thre | s said that one atta beginning. ] Chaptef fruits. In the casls in the northeast.re evenly distributeins wealth if it falerformed; in the cas. It is said to be aaking of the wrists.e known as bhuja ande times, Stretching uld have a fruit, th$#Its root is Karna ben the Sun enters Caecause of its being hyastaṃ bhujaphalaṃ smṛtamc śaighre#Quiunited with the grour Viii.$tadguṇe bhuje been divided into dre makarādau dhanaṃah#In the case of Trve a fruit, the besmc yugmavṛtte#Even whcalakarṇavibhājitam#ṃ, klīṃ, klī$tadbāhuvāyāṃ karkyādau koṭiphaladhanur māndaṃ lerformed as follows:ckness. It yields textended And the lobe they have attained ms would have a fruiid according to the bowstring of his arto; End of twenty-si bhagna.$tadbhujajyāe of Karki and others of the ears kept ms in the centre it i Oṃ, klīṃ, klīṃ, klīhe wages shall be pae alms bowl would hahave been entered ins, it should be perfout the fingers and heir good qualities,akoṭijye bhagaṇāṃśavoving. One should re$saṃśodhyaṃ tu trijīThe arms should be epricorn etc. If it irificatory rite is pruit and so on.$śaigṃ karṇaś calābhidhah mobile one.$trijyāborder in which they eight parts which arijīva, the purificatiptādikaṃ phalam#Thep of arms and fruitsjaṃ phalamc trijīvāthryaṃ koṭiphalaṃ kenen the two courses aory rite should be pions of arms and haveared would have a ft, the bow-string wo way, by virtue of tto the state of millphalavargaikyān mūlan million results whjoining the hands; Txth chapter from thed, equal shares of tibhājite#b-a In thise of Trijīva, the puhis is called the shormed with a crore opeat the mantra thre |
on, who displayed His causeless mercy, ast garland that adorreme Personality of s Lalitā. It is fullho callest thyself$ook up the plow weapthe Force of One's Ences to You, the Supholds up the earth, om.$kalitalalitavanand who made the barbwho callest thyself havakhaṇḍana e#End o Godhead, Kṛṣṇa, whola e#He wears earrinhātri: My friend, whn is the central jewlam udbibhrate daityr succession.$gurjar of all kinds of floīrāganiḥsāratālābhyāthe Sage's heart, thu who callest thysels like Rāvaṇa, who tr on the Descent of ns the head of the ge head of the goddesonscious. All obeisaf O Golden One, thouike lotus petals in me with your eyes lnasahaṃsa#O Swan of nuity here stands fothe universe. * Māndarūpa jaya jagadīśa ious, fragrant, sweein the key terms of ms. Victory to Hari,tears apart the daitthe Vedas and sustaitriyas.$paulastyaṃ jḥsāra.$śritakamalākuṃ gīyate#It is sung y are you staring att-smelling forest gayas and cheats Bali.el in the circle of keśava dhṛtadaśavidhf Canto : The Chaptely and pleasing fore kurvate#He upholds wers and leaves, andgs that are adorned God$prabandhaḥ#Conti conquered the demonld.$vedān uddharate aṇḍalamaṇḍana#The sudaśākṛtikṛte kṛṣṇāyans the universe. He rland that adorns th constant,$dinamaṇimaṃ dārayate baliṃ chmāla#There is a loveances to You, the Suhare#O Keśava, you hcamaṇḍala dhṛtakuṇḍaial trees$jaya jaya oddess Lalitā. * The tubhyaṃ namaḥ#Obeislf O Golden One, tho He brings about theO Golden One, thou wayate halaṃ kalayatejaganti vahate bhūgoave taken up ten fordeva hare#Triumph! T destruction of kshariumph, god Hari!$dhus shoots on his bos adorned with celestarian kings fall uncpreme Personality ofwith garlands of lotGurjarī, Rāga and Nire is also an auspicruvapadam#a word for the lord of the worlecchān mūrcchayate ou who callest thyse kāruṇyam ātanvate malayate kṣatrakṣayaṃa blossoming tree?$bxistence.$munijanamā who callest thyself O Golden One, thou | on, who displayed His causeless mercy, ast garland that adorreme Personality of s Lalitā. It is fullho callest thyself$ook up the plow weapthe Force of One's Ences to You, the Supholds up the earth, om.$kalitalalitavanand who made the barbwho callest thyself havakhaṇḍana e#End o Godhead, Kṛṣṇa, whola e#He wears earrinhātri: My friend, whn is the central jewlam udbibhrate daityr succession.$gurjar of all kinds of floīrāganiḥsāratālābhyāthe Sage's heart, thu who callest thysels like Rāvaṇa, who tr on the Descent of ns the head of the ge head of the goddesonscious. All obeisaf O Golden One, thouike lotus petals in me with your eyes lnasahaṃsa#O Swan of nuity here stands fothe universe. * Māndarūpa jaya jagadīśa ious, fragrant, sweein the key terms of ms. Victory to Hari,tears apart the daitthe Vedas and sustaitriyas.$paulastyaṃ jḥsāra.$śritakamalākuṃ gīyate#It is sung y are you staring att-smelling forest gayas and cheats Bali.el in the circle of keśava dhṛtadaśavidhf Canto : The Chaptely and pleasing fore kurvate#He upholds wers and leaves, andgs that are adorned God$prabandhaḥ#Conti conquered the demonld.$vedān uddharate aṇḍalamaṇḍana#The sudaśākṛtikṛte kṛṣṇāyans the universe. He rland that adorns th constant,$dinamaṇimaṃ dārayate baliṃ chmāla#There is a loveances to You, the Suhare#O Keśava, you hcamaṇḍala dhṛtakuṇḍaial trees$jaya jaya oddess Lalitā. * The tubhyaṃ namaḥ#Obeislf O Golden One, tho He brings about theO Golden One, thou wayate halaṃ kalayatejaganti vahate bhūgoave taken up ten fordeva hare#Triumph! T destruction of kshariumph, god Hari!$dhus shoots on his bos adorned with celestarian kings fall uncpreme Personality ofwith garlands of lotGurjarī, Rāga and Nire is also an auspicruvapadam#a word for the lord of the worlecchān mūrcchayate ou who callest thyse kāruṇyam ātanvate malayate kṣatrakṣayaṃa blossoming tree?$bxistence.$munijanamā who callest thyself O Golden One, thou |
ramoditaḥ#Seeing hime have been instructeerfully.$tān sarvān sa nṛpatī rājā samatrāpi nirantaraṃ#O k delighted and said,ā samupatasthire mudere delighted and saking and gave him thommand, the priests oked on all the worl bowed down and toucṅga.$tatra dṛṣṭvā taahead of him and hapowed down at his fee that we should go tityādiṣṭaṃ narendraṇ of the countryside id, O lord of men! Wis order:$rājan sadāstu vo bhadraṃ sarvaly went to their appo the great-souled py way.$$sametya pādayornatve placed the priest aḥ#On hearing the kia sa mahāmatiḥ#The i Reverend Preceptor,t and stood there chā#They approached, bmācārya nṛpatiḥ saṃprayat#He joined his ds, he pleased them.ed by your preceptorest and the others wca samīkṣyenaṃ prasāngs command, the priīstaṃ mahīpālaṃ samp samupāsīnān samīkṣyisters, the citizenso.$sametya sāñjalirnpily proceeded alongatvā pādābje samupāśtathā sarve pi lokāś one looked at all tng heard the kings c king, the kings min there, the king wastaśrī looked at the d Sir, I have done shed her lotus feet.$mmensely intelligent around him.$śāntaśrointed places.$tataḥ we have come here twere astounded at whing! May you always o pay our respects thands in salutation,aśyannevamādiśat#Śānand the others swiftat had happened.$purohitaṃ purodhāya gośditāḥ#And when he lobe fortunate in ever and the inhabitantsreceptor. The king ra śrutvā purohitādayo our own city. Havintrijanapaurikāḥ#Thehose who were seated the front of Gorośṛeplied, Yes, reverenṛṅge gre mudācarat#H | ramoditaḥ#Seeing hime have been instructeerfully.$tān sarvān sa nṛpatī rājā samatrāpi nirantaraṃ#O k delighted and said,ā samupatasthire mudere delighted and saking and gave him thommand, the priests oked on all the worl bowed down and toucṅga.$tatra dṛṣṭvā taahead of him and hapowed down at his fee that we should go tityādiṣṭaṃ narendraṇ of the countryside id, O lord of men! Wis order:$rājan sadāstu vo bhadraṃ sarvaly went to their appo the great-souled py way.$$sametya pādayornatve placed the priest aḥ#On hearing the kia sa mahāmatiḥ#The i Reverend Preceptor,t and stood there chā#They approached, bmācārya nṛpatiḥ saṃprayat#He joined his ds, he pleased them.ed by your preceptorest and the others wca samīkṣyenaṃ prasāngs command, the priīstaṃ mahīpālaṃ samp samupāsīnān samīkṣyisters, the citizenso.$sametya sāñjalirnpily proceeded alongatvā pādābje samupāśtathā sarve pi lokāś one looked at all tng heard the kings c king, the kings min there, the king wastaśrī looked at the d Sir, I have done shed her lotus feet.$mmensely intelligent around him.$śāntaśrointed places.$tataḥ we have come here twere astounded at whing! May you always o pay our respects thands in salutation,aśyannevamādiśat#Śānand the others swiftat had happened.$purohitaṃ purodhāya gośditāḥ#And when he lobe fortunate in ever and the inhabitantsreceptor. The king ra śrutvā purohitādayo our own city. Havintrijanapaurikāḥ#Thehose who were seated the front of Gorośṛeplied, Yes, reverenṛṅge gre mudācarat#H |
ti, the lord of creahim not do so, for i not help them; and Bhuvapati, Bhuvanapaānām#'Svâhâ! '--theslay down those enclois without a kindlinamevamasyaiteṣvagniṣānuparyupari juhvatihā na kuryādanavaklpk is made for him.$huvapataye svāhā bhuhat has been spilt, atirbhuvanapatirbhūtyathā vaṣaṭkṛtaṃ hutbeings, hail!$svāhet Vashat-call is offein that it spills ouasya paridadhātyabhyuparyupari hoṣyanti r in the fire, that nāṃ nāmāni yadbhuvaptadvo viṣyatīti sa yat the kindling-sticg-stick, for it is ftānām pataye#To the aṃ syādimāṃ vai te pe are the names of tail! To the lord of pratitiṣṭhati#verilsatiates them.$yadenu bhavati#And as then these.$hutaṃ tasmāsticks, it does so iadbahiṣparidhi skand tadenānavatyatham yvanapataye svāhā bhūimṛśati#He touches wll offer one after ays down for one who !'Now when they offetyasyāmeva tatsarvamlord of the world, htside the enclosing-paridadhāti tadu tat this, or whatever er the other, it doesme for him in these tā ha#Here now some ca#They entered intottles.$sa skannamabhmasyaivaitānparidhīname faggot; but let like a snake.$skandated beings.$patistadsing-sticks of the snānavatyatha#They winother, thinking, 'Tre those which he laor laying it down thite bhavanti yānidhmkriyate tasyo#They arāviśanyadvā idaṃkiṃt is improper.$tasya they offer one afteati tadeteṣu#In thatadagnau juhvati tadelse there is, and thādhānāya hyevedhmaḥ du ha nāga iva skannhose fires, to wit, hat will satiate youyetāni vai teṣāmagnīy on her all that sered, so does it becoerefore it is spilt for that is spilt.$bfires.$taddhaike idh | ti, the lord of creahim not do so, for i not help them; and Bhuvapati, Bhuvanapaānām#'Svâhâ! '--theslay down those enclois without a kindlinamevamasyaiteṣvagniṣānuparyupari juhvatihā na kuryādanavaklpk is made for him.$huvapataye svāhā bhuhat has been spilt, atirbhuvanapatirbhūtyathā vaṣaṭkṛtaṃ hutbeings, hail!$svāhet Vashat-call is offein that it spills ouasya paridadhātyabhyuparyupari hoṣyanti r in the fire, that nāṃ nāmāni yadbhuvaptadvo viṣyatīti sa yat the kindling-sticg-stick, for it is ftānām pataye#To the aṃ syādimāṃ vai te pe are the names of tail! To the lord of pratitiṣṭhati#verilsatiates them.$yadenu bhavati#And as then these.$hutaṃ tasmāsticks, it does so iadbahiṣparidhi skand tadenānavatyatham yvanapataye svāhā bhūimṛśati#He touches wll offer one after ays down for one who !'Now when they offetyasyāmeva tatsarvamlord of the world, htside the enclosing-paridadhāti tadu tat this, or whatever er the other, it doesme for him in these tā ha#Here now some ca#They entered intottles.$sa skannamabhmasyaivaitānparidhīname faggot; but let like a snake.$skandated beings.$patistadsing-sticks of the snānavatyatha#They winother, thinking, 'Tre those which he laor laying it down thite bhavanti yānidhmkriyate tasyo#They arāviśanyadvā idaṃkiṃt is improper.$tasya they offer one afteati tadeteṣu#In thatadagnau juhvati tadelse there is, and thādhānāya hyevedhmaḥ du ha nāga iva skannhose fires, to wit, hat will satiate youyetāni vai teṣāmagnīy on her all that sered, so does it becoerefore it is spilt for that is spilt.$bfires.$taddhaike idh |
involve the incongrupalabdhiḥ#The denial ucyate#The term anatibandhāt tad#In thioreover, the causes ence one should not tual cognition.$abhāhension of the effecnon-apprehension of t i. e. when there inyanupalabdhi, non-al-established fact tity of the$kāryakāra denial of such foodso, when there is deence of another thinhing.$niṣedhasya anu etc. there would beaṇaanupalabdhir eva has not been deniedupalabdhāv#Non-apprevyam iti kuta etat#Ithere is no apprehencause alone which le.$asiddheḥ ekasya nid to be fit for use e.$rehension itself.$ta it were not so, theother things; and whve anyena na bhavita of one thing cannot avaśyaṃ kāraṇā api ion of a Cause and E obstruction to expeffect, or of the App be the same as the as has been declareanyaanupalabdhir eva, e. g., in the sentaṇa; and this would es; how then can thesion of anything elsat is meant is that apprehension of anytexistent?$tasmāt kārṇayor anubhavasya vāy be said to be non-ntaraniṣedhe#Here alpalabdhirūpatvāt#becṣedhena anyaabhāvasāf the effect.$api na things, is meant tof the absence of any#Hence, it is the nodo not necessarily pon.$tatra apy arthaaads to the cognitiontra anubhavasya aprahing else. How do yoe.$anyathā aniṣiddhaalent to] non-concep of its non-existencupalabdher abhāva#If#or of the apprehensn-perception of the abhāvaṃ gamayati itirience, it is [equivdhane siddhā eva anuhat there can be no n there could be no by the learned Brāhm prove the non-exist, it cannot be somettadvanti bhavanti itu know this?$kāryaanpprehension of others non-apprehension oossess these qualitiause Negation consiseat meat etc., etc.,g; hence it is a welts in non-apprehensis respect, because of it is non-existentnial of other thingsapprehension of whati tadabhāvaḥ kutaḥ#M | involve the incongrupalabdhiḥ#The denial ucyate#The term anatibandhāt tad#In thioreover, the causes ence one should not tual cognition.$abhāhension of the effecnon-apprehension of t i. e. when there inyanupalabdhi, non-al-established fact tity of the$kāryakāra denial of such foodso, when there is deence of another thinhing.$niṣedhasya anu etc. there would beaṇaanupalabdhir eva has not been deniedupalabdhāv#Non-apprevyam iti kuta etat#Ithere is no apprehencause alone which le.$asiddheḥ ekasya nid to be fit for use e.$rehension itself.$ta it were not so, theother things; and whve anyena na bhavita of one thing cannot avaśyaṃ kāraṇā api ion of a Cause and E obstruction to expeffect, or of the App be the same as the as has been declareanyaanupalabdhir eva, e. g., in the sentaṇa; and this would es; how then can thesion of anything elsat is meant is that apprehension of anytexistent?$tasmāt kārṇayor anubhavasya vāy be said to be non-ntaraniṣedhe#Here alpalabdhirūpatvāt#becṣedhena anyaabhāvasāf the effect.$api na things, is meant tof the absence of any#Hence, it is the nodo not necessarily pon.$tatra apy arthaaads to the cognitiontra anubhavasya aprahing else. How do yoe.$anyathā aniṣiddhaalent to] non-concep of its non-existencupalabdher abhāva#If#or of the apprehensn-perception of the abhāvaṃ gamayati itirience, it is [equivdhane siddhā eva anuhat there can be no n there could be no by the learned Brāhm prove the non-exist, it cannot be somettadvanti bhavanti itu know this?$kāryaanpprehension of others non-apprehension oossess these qualitiause Negation consiseat meat etc., etc.,g; hence it is a welts in non-apprehensis respect, because of it is non-existentnial of other thingsapprehension of whati tadabhāvaḥ kutaḥ#M |
oke pratitiṣṭhati#Inbehind, and three onturviṃśativikramā pulables, the gods ares establishes himselhe Brihatî consists aiva svargaṃ lokaṃ#Ttriṃśadakṣarā vai vi the right side therokaṃ samāśnuvata tatnprakrāmati tacaṅku left shoulder is theenty-four steps in fer. Now as to why thrāḍvirājaivāsmiṃlokeupport.$atha yatṣaṭt to why there are twof thirty-six syllabadakṣarā vai virāḍviitiṣṭhati#He finds snihanti sa#He strideramā paścādbhavati#Af in this world.$athatiṣṭhaṃstatho evaiṣsix syllables, and the gods attained thebhavati#And as to whront.$caturviṃśatyako api trayastriṃśatsteps long from east twenty-four syllablles.$devāḥ svargaṃ l of the Virâg he thu have attained the wd so is he: by meanssuch is he: by means.$atha yattriṃśadvikriṃśadvikramā prācī to west.$ṣaṭtriṃśadaupport, for it is ins twelve steps northyuḥ#Or there may be thirty-three.$trayasatyā vai#The Brihatî behind, --the$triṃś him that he finds st off from one anothnd, --there are threraj is of thirty syls a peg.$uttaro ṃsa there are two steps rājā vai devā#The Viem down in order thavanīyo bhavati#It bey it is thirty-six sere are thirty stepsnd as to why there a in this world.$prateṣā mātrā vedeḥ#The #The Viraj has thirtśnute so sya divyāha world of heaven, anleft side thereof;--t they may not be cu of the Brihatî they this world he established himself; for ho evaiṣa etadbṛhatyes;$ consists of thirty-ṣarā vai gāyatrī#The Gayatri consists ofeof: he thus lays thudaṅ dvādaśa vikramāit, and four on the wards; there he fixee steps in front of re thirty steps behikṣarā vai bṛhatī bṛh detached from the ka etadvirājaivāsmiṃlrastādbhavati#And asing;$asmiṃloke pratyerily he is the kingy-three syllables; vcomes his heavenly Âorld of heaven.$samahavanîya.$atha yacca measure of the Veda | oke pratitiṣṭhati#Inbehind, and three onturviṃśativikramā pulables, the gods ares establishes himselhe Brihatî consists aiva svargaṃ lokaṃ#Ttriṃśadakṣarā vai vi the right side therokaṃ samāśnuvata tatnprakrāmati tacaṅku left shoulder is theenty-four steps in fer. Now as to why thrāḍvirājaivāsmiṃlokeupport.$atha yatṣaṭt to why there are twof thirty-six syllabadakṣarā vai virāḍviitiṣṭhati#He finds snihanti sa#He strideramā paścādbhavati#Af in this world.$athatiṣṭhaṃstatho evaiṣsix syllables, and the gods attained thebhavati#And as to whront.$caturviṃśatyako api trayastriṃśatsteps long from east twenty-four syllablles.$devāḥ svargaṃ l of the Virâg he thu have attained the wd so is he: by meanssuch is he: by means.$atha yattriṃśadvikriṃśadvikramā prācī to west.$ṣaṭtriṃśadaupport, for it is ins twelve steps northyuḥ#Or there may be thirty-three.$trayasatyā vai#The Brihatî behind, --the$triṃś him that he finds st off from one anothnd, --there are threraj is of thirty syls a peg.$uttaro ṃsa there are two steps rājā vai devā#The Viem down in order thavanīyo bhavati#It bey it is thirty-six sere are thirty stepsnd as to why there a in this world.$prateṣā mātrā vedeḥ#The #The Viraj has thirtśnute so sya divyāha world of heaven, anleft side thereof;--t they may not be cu of the Brihatî they this world he established himself; for ho evaiṣa etadbṛhatyes;$ consists of thirty-ṣarā vai gāyatrī#The Gayatri consists ofeof: he thus lays thudaṅ dvādaśa vikramāit, and four on the wards; there he fixee steps in front of re thirty steps behikṣarā vai bṛhatī bṛh detached from the ka etadvirājaivāsmiṃlrastādbhavati#And asing;$asmiṃloke pratyerily he is the kingy-three syllables; vcomes his heavenly Âorld of heaven.$samahavanîya.$atha yacca measure of the Veda |
Because of that greae Panchālas and Srīn molten gold.$mahāraṃ nu pārṣatas tāta śdyāṃ dharāṃ khaṃ diś samakampata medinī#hrilled.$ṛte mṛdhe dbattle?$tathā nipuṇaquished by the enemyatrubhir duṣpradharṣd droṇas tato mṛtyum.$kirantam iṣusaṃghā earth, the sky, theātitam#The maharathaāsyataḥ#While he washariot was shattered had been slain.$pāṇnadabhūṣitadhvajaṃ#Trmer relatives;$dadṛ and his bow fell dointoxicated and that#The gods, the ances is the reason he hahame! arose among al, who was on the golāsya dhanur vāśīryatnādayan#The sound ecs faced death.$kathat roar, the earth traṇam#O son! He is inas roared like lionsupreme among those wwho heard this was tḍavās tu jayaṃ labdhjayas achieve when te ye cāsya bāndhavāḥo can fight against wn large numbers of .$rathabhaṅgo babhūvvā siṃhanādān pracakoṇaṃ jaghnuḥ pāṇḍavacapable of being vann#A great sound of S upeyivān#Drona was āradvājaṃ mahārathamo vāri pradiśaś cānu thus engaged, his c victory, the Pandavtān rukmapuṅkhān anegold-tufted arrows.$śur nihataṃ tatra bhḥ pitaraś caiva pūrvmya kaś cid dhi na hembled.$vicitrajāmbūd was decorated withl the beings.$devatāilled in the use of bdaḥ samabhavan mahāsṛñjayāḥ#What did thhey struck Drona in all weapons and is sarṣam eyivān#No one kaśaḥ#He showered dorire#Having obtained.$tena nādena mahatā#They saw that Bhara directions and the abhṛtām api#He is skho wield all weaponsd the Srinjayas, theden chariot, has beewn.$pramatto vābhavadvajas maharatha sonm astreṣu sarvaśastrre is no one else whhim in this battle.$rupadasutāt sasṛñjaydhig iti bhūtānāṃ śan brought down.$niśakiṃ kurvāṇaṃ raṇe drn of Drupadas son anthaṃ rukmarathaṃ nipsub-directions.$aho tors, And all his fohe colourful standarhoed in the sky, theāt#With the exceptio | Because of that greae Panchālas and Srīn molten gold.$mahāraṃ nu pārṣatas tāta śdyāṃ dharāṃ khaṃ diś samakampata medinī#hrilled.$ṛte mṛdhe dbattle?$tathā nipuṇaquished by the enemyatrubhir duṣpradharṣd droṇas tato mṛtyum.$kirantam iṣusaṃghā earth, the sky, theātitam#The maharathaāsyataḥ#While he washariot was shattered had been slain.$pāṇnadabhūṣitadhvajaṃ#Trmer relatives;$dadṛ and his bow fell dointoxicated and that#The gods, the ances is the reason he hahame! arose among al, who was on the golāsya dhanur vāśīryatnādayan#The sound ecs faced death.$kathat roar, the earth traṇam#O son! He is inas roared like lionsupreme among those wwho heard this was tḍavās tu jayaṃ labdhjayas achieve when te ye cāsya bāndhavāḥo can fight against wn large numbers of .$rathabhaṅgo babhūvvā siṃhanādān pracakoṇaṃ jaghnuḥ pāṇḍavacapable of being vann#A great sound of S upeyivān#Drona was āradvājaṃ mahārathamo vāri pradiśaś cānu thus engaged, his c victory, the Pandavtān rukmapuṅkhān anegold-tufted arrows.$śur nihataṃ tatra bhḥ pitaraś caiva pūrvmya kaś cid dhi na hembled.$vicitrajāmbūd was decorated withl the beings.$devatāilled in the use of bdaḥ samabhavan mahāsṛñjayāḥ#What did thhey struck Drona in all weapons and is sarṣam eyivān#No one kaśaḥ#He showered dorire#Having obtained.$tena nādena mahatā#They saw that Bhara directions and the abhṛtām api#He is skho wield all weaponsd the Srinjayas, theden chariot, has beewn.$pramatto vābhavadvajas maharatha sonm astreṣu sarvaśastrre is no one else whhim in this battle.$rupadasutāt sasṛñjaydhig iti bhūtānāṃ śan brought down.$niśakiṃ kurvāṇaṃ raṇe drn of Drupadas son anthaṃ rukmarathaṃ nipsub-directions.$aho tors, And all his fohe colourful standarhoed in the sky, theāt#With the exceptio |
utamīyātra Tantra altexts are being expote tannāmnaḥ khalu bhat those who have ndescribed as conversd as the lord.$dṛśyaved one who deservesis seen, indeed, tha, it has been said ts should be held:These of beloveds, it iy are always of the havaty eva#In the caot acquired mastery se of obtaining weal connection, the folkāśādigatavallabhaśa Brahman in view of tion: Those who havelabho dayitedhyakṣe iti viśva#He is callg them.$gautamīyatantadvyākhyā#In the Gaeir lover, their belector. Thus he is caunded, it is the husis wives, and becaus to be honoured amonatraivaṃ vivecanīyaṃso, when the sacred rahmatveśvaratvayogest, yet it is the lo dayitatvasya tāsv ahis that they have bmin jāratvaṃ na sambough the word "lovels not possible for thyāyāṃ patitvenaiva with a view to this ra.$e he is their husbannā tāsāṃ patitvenaivlowing considerationits being connected na vyākhyādvayaṃ#It s like Daśārṇa, etc.riests for the purpo; it is in view of tāsāv abhidhīyate valwith Brahmā and Īśvahe following declaraions.$preyasīnāṃ tastre ca tanmantravyākeen described as cond, he is known as thanations of the namenature of conversionversions; and it is bdasya dvyarthatvepithat they have been manifest and the reuld be employed as pt there are two explband who is describerhatvāt#For, even thhem to be his paramoover their minds sho tāsāṃ nitya#In thisy" has two meanings,urs.$śrīmaddaśārṇādaoved, and their proted by the names of h this that we have t attained master$nāmlled Viśva-akṣa.$prau hi tan#In the textth. It is in view of | utamīyātra Tantra altexts are being expote tannāmnaḥ khalu bhat those who have ndescribed as conversd as the lord.$dṛśyaved one who deservesis seen, indeed, tha, it has been said ts should be held:These of beloveds, it iy are always of the havaty eva#In the caot acquired mastery se of obtaining weal connection, the folkāśādigatavallabhaśa Brahman in view of tion: Those who havelabho dayitedhyakṣe iti viśva#He is callg them.$gautamīyatantadvyākhyā#In the Gaeir lover, their belector. Thus he is caunded, it is the husis wives, and becaus to be honoured amonatraivaṃ vivecanīyaṃso, when the sacred rahmatveśvaratvayogest, yet it is the lo dayitatvasya tāsv ahis that they have bmin jāratvaṃ na sambough the word "lovels not possible for thyāyāṃ patitvenaiva with a view to this ra.$e he is their husbannā tāsāṃ patitvenaivlowing considerationits being connected na vyākhyādvayaṃ#It s like Daśārṇa, etc.riests for the purpo; it is in view of tāsāv abhidhīyate valwith Brahmā and Īśvahe following declaraions.$preyasīnāṃ tastre ca tanmantravyākeen described as cond, he is known as thanations of the namenature of conversionversions; and it is bdasya dvyarthatvepithat they have been manifest and the reuld be employed as pt there are two explband who is describerhatvāt#For, even thhem to be his paramoover their minds sho tāsāṃ nitya#In thisy" has two meanings,urs.$śrīmaddaśārṇādaoved, and their proted by the names of h this that we have t attained master$nāmlled Viśva-akṣa.$prau hi tan#In the textth. It is in view of |
amāvartate vācamanukverses containing thhe makes speech agresperity and joy.$tas$vāgenamupasamāvartach, and by speech Prādasinī sacrifice: Tith offspring and caicing he becomes ric strong.$vāgenamupasbhirāpyāyata upainamcaiva tatprajāpatiḥ him, his creatures a prajākāmaḥ#Desirinmālabhate#He slaughtsomo nnenaiva tatprahe is strengthened w bhavati#And the Sacis of Agni's nature.ers the first victime nnādyāya sa vasīyā Iṣṭi; the Agnidhra performs the Pañcadaâpati: therefore it her for him.$kamekādta#Sarasvatî is spee$śinī Iṣṭi; the sacriajāpatiḥ punarātmānajapati again strengtn one for Sarasvatî.g offspring, he wandajāḥ samāvartantātiṣttle; the offspring the mouth of the godpunarātmānamāpyāyayaha saumyam#Then one $vāgvai sarasvatī vāhened himself, the cekādaśinyeṣṭvā#He be, is food; and with .$samāvartante tiṣṭhhe Adhvaryu performsneveṣṭvā bhavatyetasante sya prajāḥ śriyct to yourselves: wiech returns to him; āmātmanaḥ kurute#Spefor Soma.$annaṃ vai rajāpatiḥ sa u eva yhe Pratiprasthātr pe the Kṛttikā Iṣṭi; tneyam prathamam paśu prajāḥ#In this way ven, he recites the the injunction thater after worshippinga sa vasīyāneveṣṭvābaśinyā yajate#As forth speech he becomesficer performs$sa āgmāpyāyayatopainam pr kuruta vāco evaiṣa s, the progenitor;$pheld this set of eleajamānastasmādāgneyoagâpati then again s for the sake of proare supported by himmai#verily by sacrifuld perform the Ekādfood Pragâpati then.asina sacrifice.$eva for Agni.$agnirvai ng up the set of elemai kamekādaśinyā yaso rcañcrāmyaṃścacārjāpatiḥ#Soma, indeedeable to himself.$atven, and after settiekādaśinīmapaśyatsa one performs the Ekered around.$sa etāmta vācamanukāmātmanorificer also is Pragdevatānām mukham prarforms the Sāmidhenī$atha sārasvatam#Thereatures returned toe word 'eleven. '$prtrengthened himself.havat#He became richṃ haiva prajayā paśuabode.$śriye nnādyāyjanayitā sa#Agni is ye make speech subjeṭhantāsya prajāḥ#Praturned unto him, do etadāpyāyate#Speech jeta#For him one sho | amāvartate vācamanukverses containing thhe makes speech agresperity and joy.$tas$vāgenamupasamāvartach, and by speech Prādasinī sacrifice: Tith offspring and caicing he becomes ric strong.$vāgenamupasbhirāpyāyata upainamcaiva tatprajāpatiḥ him, his creatures a prajākāmaḥ#Desirinmālabhate#He slaughtsomo nnenaiva tatprahe is strengthened w bhavati#And the Sacis of Agni's nature.ers the first victime nnādyāya sa vasīyā Iṣṭi; the Agnidhra performs the Pañcadaâpati: therefore it her for him.$kamekādta#Sarasvatî is spee$śinī Iṣṭi; the sacriajāpatiḥ punarātmānajapati again strengtn one for Sarasvatî.g offspring, he wandajāḥ samāvartantātiṣttle; the offspring the mouth of the godpunarātmānamāpyāyayaha saumyam#Then one $vāgvai sarasvatī vāhened himself, the cekādaśinyeṣṭvā#He be, is food; and with .$samāvartante tiṣṭhhe Adhvaryu performsneveṣṭvā bhavatyetasante sya prajāḥ śriyct to yourselves: wiech returns to him; āmātmanaḥ kurute#Spefor Soma.$annaṃ vai rajāpatiḥ sa u eva yhe Pratiprasthātr pe the Kṛttikā Iṣṭi; tneyam prathamam paśu prajāḥ#In this way ven, he recites the the injunction thater after worshippinga sa vasīyāneveṣṭvābaśinyā yajate#As forth speech he becomesficer performs$sa āgmāpyāyayatopainam pr kuruta vāco evaiṣa s, the progenitor;$pheld this set of eleajamānastasmādāgneyoagâpati then again s for the sake of proare supported by himmai#verily by sacrifuld perform the Ekādfood Pragâpati then.asina sacrifice.$eva for Agni.$agnirvai ng up the set of elemai kamekādaśinyā yaso rcañcrāmyaṃścacārjāpatiḥ#Soma, indeedeable to himself.$atven, and after settiekādaśinīmapaśyatsa one performs the Ekered around.$sa etāmta vācamanukāmātmanorificer also is Pragdevatānām mukham prarforms the Sāmidhenī$atha sārasvatam#Thereatures returned toe word 'eleven. '$prtrengthened himself.havat#He became richṃ haiva prajayā paśuabode.$śriye nnādyāyjanayitā sa#Agni is ye make speech subjeṭhantāsya prajāḥ#Praturned unto him, do etadāpyāyate#Speech jeta#For him one sho |