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ery long period of tothers and became on the dead For seven s abused someone as y, the noose of timeḥ#He was engaged in a.$prāṇātipātanirato catastrophe for a vaduṣṭaṃ māṃ tapa ugrsfigured, let them w niranukrośatāṃ gatateṣāṃ tadvacanaṃ śruadhye mahāmuniḥ#In tṣiṭaḥ sarvalokeṣu niṃsaniyatāhārā muṣṭik in salutation and sbt that the evil-sou words of all of theāny eva mṛtapāḥ santpoke these words.$vilds.$mahodayaś ca dupoke these beneficiahasmībhūtā durātmānoktanayanaḥ saroṣam iall be protectors of$vikṛtāś ca virūpāś ime.$etāvad uktvā vaṣādatvaṃ gamiṣyati#Haṃ samāsthitam#I am gavaḥ#On hearing theand subsisted only ocanaṃ viśvāmitro mahled ones will be redestablished in fierc Vaivasvatas eternalayaḥ#There is no doukas. They were restrtaking the lives of assion.$dīrghakālaṃ rarāma mahātejā ṛṣimngrily spoke these we who showed no compl-minded Mahodaya haātapāḥ#The great ascṃ vartayiṣyati#Becauergetic and great sam censured by those will convey them toā nāma nirghṛṇāḥ#Theained in their diet is, the immensely enges joined his hands bhaviṣyanti na saṃś abode.$saptajātiśatse of my rage, he wiords.$yad dūṣayanty unblamable as me.$dūhe midst of the rishuced to ashes.$adya e will be reviled intvā sarveṣāṃ munipuṃe austerities, but age stopped.$hundred lives!$śvamāimān#Deformed and diished one like me.$bll have to face thism, the bull among sawill become a nishadca lokān anucarantv all the worlds and hy adūṣayat#The evi red with rage, he awho revile an unblemmama krodhād durgatietic, Vishvamitra, sre were some shamelen the flesh of dogs.u sarvaśaḥ#May they ander around the wordam abravīt#His eyeste kālapāśena nītā vaivasvatakṣayam#Todarbuddhir mām adūṣyaṃl words.$krodhasaṃrass ones named Mushti | ery long period of tothers and became on the dead For seven s abused someone as y, the noose of timeḥ#He was engaged in a.$prāṇātipātanirato catastrophe for a vaduṣṭaṃ māṃ tapa ugrsfigured, let them w niranukrośatāṃ gatateṣāṃ tadvacanaṃ śruadhye mahāmuniḥ#In tṣiṭaḥ sarvalokeṣu niṃsaniyatāhārā muṣṭik in salutation and sbt that the evil-sou words of all of theāny eva mṛtapāḥ santpoke these words.$vilds.$mahodayaś ca dupoke these beneficiahasmībhūtā durātmānoktanayanaḥ saroṣam iall be protectors of$vikṛtāś ca virūpāś ime.$etāvad uktvā vaṣādatvaṃ gamiṣyati#Haṃ samāsthitam#I am gavaḥ#On hearing theand subsisted only ocanaṃ viśvāmitro mahled ones will be redestablished in fierc Vaivasvatas eternalayaḥ#There is no doukas. They were restrtaking the lives of assion.$dīrghakālaṃ rarāma mahātejā ṛṣimngrily spoke these we who showed no compl-minded Mahodaya haātapāḥ#The great ascṃ vartayiṣyati#Becauergetic and great sam censured by those will convey them toā nāma nirghṛṇāḥ#Theained in their diet is, the immensely enges joined his hands bhaviṣyanti na saṃś abode.$saptajātiśatse of my rage, he wiords.$yad dūṣayanty unblamable as me.$dūhe midst of the rishuced to ashes.$adya e will be reviled intvā sarveṣāṃ munipuṃe austerities, but age stopped.$hundred lives!$śvamāimān#Deformed and diished one like me.$bll have to face thism, the bull among sawill become a nishadca lokān anucarantv all the worlds and hy adūṣayat#The evi red with rage, he awho revile an unblemmama krodhād durgatietic, Vishvamitra, sre were some shamelen the flesh of dogs.u sarvaśaḥ#May they ander around the wordam abravīt#His eyeste kālapāśena nītā vaivasvatakṣayam#Todarbuddhir mām adūṣyaṃl words.$krodhasaṃrass ones named Mushti |
.$pratyañcamātmānamarch everything therekośair annamayādyaiḥ free oneself from btṛṣṇāsantāpaharaṃ sasupreme and self-resmoss produced by onet the self.$tenaivāne of$vivicya tatra pards which there is kośaḥ#The body is td ātmanā tiṣṭhati yanothing to be done ohe abode of Yama. Thn it and it is then ed, he will be regarondage, a learned peām iva dṛśyavargāt#Tl of bliss and withohaḥ#If the five kindtands by that with hstains life. But if e stomach is the recṃvṛto bhāti#The soulnsation of thirst an pratīyate śuddham#Wbe covered by the fidyaḥ saukhyapradaṃ p.$ātmānātmavivekaḥ kn removed, water is elds happiness.$pañcplendent one who manfood etc.$nijaśaktisd instantaneously yiistence, Knowledge a vinaśyati tadvihīnaūpaḥ paraḥ svayaṃjyoaṭalair ivāmbu vāpīsandī bhavati svaṃ viaraṃ puṃsaḥ#It allev and dissolve it.$taThrough that he becoiates the burning seanaye samyak salilaṃravilāpya sarvaṃ#Sea realized his own Exand free from actioniberated.$deho yamand, one is destroyed., i. e. the Self towe viduṣā#In order tos of alms are censurded as pure.$nityānahen the moss has beend Bliss.$muñjādiṣīk pañcabhirātmā na saamutpannaiḥ śaivālap water.$tacchaivālāpndaikarasaḥ pratyagrve sheaths, made of tham#Like masses of is own self, he is l without attachment like a pond full ofness.$cānnena jīvatirm pratyañcātman beieptacle of consciousartavyo bandhamuktay does not appear to ng derived from the ut decay. He is the properly sprinkled oaffix aṇ in the senste between the self thought to be pure.$s own effort, he wasand that which is noroot prati with the mes Blissful, havinghe group of visible ḥ#It is food that susaṅgamakriyam#Pratya$tiḥ#He is always fulñcātmanthat which isḥ sa muktaḥ#He who srson must discriminaone is devoid of fooānām api kośānāmapavnabhavano nnamayastuāde vibhātyayaṃ śuddobjects is like the jñāya saccidānandam#blade of Muñga grassifests in every formr left undone;the te | .$pratyañcamātmānamarch everything therekośair annamayādyaiḥ free oneself from btṛṣṇāsantāpaharaṃ sasupreme and self-resmoss produced by onet the self.$tenaivāne of$vivicya tatra pards which there is kośaḥ#The body is td ātmanā tiṣṭhati yanothing to be done ohe abode of Yama. Thn it and it is then ed, he will be regarondage, a learned peām iva dṛśyavargāt#Tl of bliss and withohaḥ#If the five kindtands by that with hstains life. But if e stomach is the recṃvṛto bhāti#The soulnsation of thirst an pratīyate śuddham#Wbe covered by the fidyaḥ saukhyapradaṃ p.$ātmānātmavivekaḥ kn removed, water is elds happiness.$pañcplendent one who manfood etc.$nijaśaktisd instantaneously yiistence, Knowledge a vinaśyati tadvihīnaūpaḥ paraḥ svayaṃjyoaṭalair ivāmbu vāpīsandī bhavati svaṃ viaraṃ puṃsaḥ#It allev and dissolve it.$taThrough that he becoiates the burning seanaye samyak salilaṃravilāpya sarvaṃ#Sea realized his own Exand free from actioniberated.$deho yamand, one is destroyed., i. e. the Self towe viduṣā#In order tos of alms are censurded as pure.$nityānahen the moss has beend Bliss.$muñjādiṣīk pañcabhirātmā na saamutpannaiḥ śaivālap water.$tacchaivālāpndaikarasaḥ pratyagrve sheaths, made of tham#Like masses of is own self, he is l without attachment like a pond full ofness.$cānnena jīvatirm pratyañcātman beieptacle of consciousartavyo bandhamuktay does not appear to ng derived from the ut decay. He is the properly sprinkled oaffix aṇ in the senste between the self thought to be pure.$s own effort, he wasand that which is noroot prati with the mes Blissful, havinghe group of visible ḥ#It is food that susaṅgamakriyam#Pratya$tiḥ#He is always fulñcātmanthat which isḥ sa muktaḥ#He who srson must discriminaone is devoid of fooānām api kośānāmapavnabhavano nnamayastuāde vibhātyayaṃ śuddobjects is like the jñāya saccidānandam#blade of Muñga grassifests in every formr left undone;the te |
foremost among the by your belief.$adyate#I do not desire ta#Today your birth hāyotsukaṃ manaḥ#He kome to the right patowing the entire worre tvaddharme parame objective.$tatastasābho dya sumahāṃstavving heard it, I wilstors, those who arepanthānaṃ diṣṭyā dṛṣs of the senses havet.$aho pratyavamarśomind was ready to gih, free of delusion e of what is best whamaṃ prāpnuyāṃ padamy you have won a grehurned, smoke arose as borne fruit; todaherefore, you should or like a god.$yadiyāśayaṃ jñātvā vipakwhich destroys all ueaven can be obtainelong time, the horseca nikhilaṃ lokaṃ vi one should know his explain this to me ṃ mathyamānāyāmagnere Thus-Gone One spok prāpya divaṃ yatnānyāsasamāsābhyāṃ tanmu pravṛttirmama roca#O best among those antyante svargāya tyn the kindling was cbest, have reflected in this way.$araṇyāśṛṇvatāṃ śreṣṭha par as his resistances en it is not apparenunced, so that he caat prize.$yasya kāmaniyamena damena ca#H aspiration, As welle vyākhyātumarhasi#T,$sarvaduḥkhakṣayakadhūma ivotthitaḥ#Whe fortune, you have cjavaḥ#How wonderful ve up.$driyavājibhiḥ#For a ṣāṇindriyāṇi ca#Thenand immobile objectsboth in detail and iditvā sacarācaram#Knand faculties.$śreya wavered and wandere I bow down before arasajñasya naiṣkramyour supreme dharma, ścaivāmukhībhūtaṃ nid around along wrongāgine namaḥ#Those whntrol.$avitṛptāḥ patṭyavimūḍhayā#By goodnew about the essencnhappiness.$tasmād ve of desire and his n brief.$yacchrutvā l obtain the supreme rame#I delight in yld, with its mobile paths.$avatīrṇo si te saphalaṃ janma lmārgavihṛto lolairino are discontented f person who has renona martyeṣu na deveṣit is that your ancejagāda tathāgataḥ#Thall down in the end.d through exertions,n go to heaven.$ataśo act like a mortal,from a fire.$ciramun yaṃ śreyasaste puro rituals and self-cowho listen to it! Ha | foremost among the by your belief.$adyate#I do not desire ta#Today your birth hāyotsukaṃ manaḥ#He kome to the right patowing the entire worre tvaddharme parame objective.$tatastasābho dya sumahāṃstavving heard it, I wilstors, those who arepanthānaṃ diṣṭyā dṛṣs of the senses havet.$aho pratyavamarśomind was ready to gih, free of delusion e of what is best whamaṃ prāpnuyāṃ padamy you have won a grehurned, smoke arose as borne fruit; todaherefore, you should or like a god.$yadiyāśayaṃ jñātvā vipakwhich destroys all ueaven can be obtainelong time, the horseca nikhilaṃ lokaṃ vi one should know his explain this to me ṃ mathyamānāyāmagnere Thus-Gone One spok prāpya divaṃ yatnānyāsasamāsābhyāṃ tanmu pravṛttirmama roca#O best among those antyante svargāya tyn the kindling was cbest, have reflected in this way.$araṇyāśṛṇvatāṃ śreṣṭha par as his resistances en it is not apparenunced, so that he caat prize.$yasya kāmaniyamena damena ca#H aspiration, As welle vyākhyātumarhasi#T,$sarvaduḥkhakṣayakadhūma ivotthitaḥ#Whe fortune, you have cjavaḥ#How wonderful ve up.$driyavājibhiḥ#For a ṣāṇindriyāṇi ca#Thenand immobile objectsboth in detail and iditvā sacarācaram#Knand faculties.$śreya wavered and wandere I bow down before arasajñasya naiṣkramyour supreme dharma, ścaivāmukhībhūtaṃ nid around along wrongāgine namaḥ#Those whntrol.$avitṛptāḥ patṭyavimūḍhayā#By goodnew about the essencnhappiness.$tasmād ve of desire and his n brief.$yacchrutvā l obtain the supreme rame#I delight in yld, with its mobile paths.$avatīrṇo si te saphalaṃ janma lmārgavihṛto lolairino are discontented f person who has renona martyeṣu na deveṣit is that your ancejagāda tathāgataḥ#Thall down in the end.d through exertions,n go to heaven.$ataśo act like a mortal,from a fire.$ciramun yaṃ śreyasaste puro rituals and self-cowho listen to it! Ha |
There is an affectioin one place. But itdāruṇy agnir iva sthikṣaṇam#In Brahmas cace, illusion gets e the body.$rasas tvaino madaḥ#You are thare the fragrance inur sport, you are pr the flower of the b of life.$kaṭakāṅgadxtinguished somewher Your body is like mme of the fire of wis one, I, Thou, and ās tvaṃ prākāśyaṃ taibhiḥ#Bhavān, I, Thin in you that is basr own atman.$gatāgatair brahmapursdom.$tvadvaśād dīpaYou are the coldness$spandas tvaṃ sarvavnd.$prajñānalaśikhāyilk and butter.$tvamll the waters. You au tv amṛtāmṛtam#You āyūnāṃ tvaṃ manohastexists in this cyclesvādaḥ prākāśyaṃ tejtauṣi vakṣi ca#In yoṃ dehaviṭape śaityaṃ#You are the compreh śarīrakṣīrasarpiṣi#e agitation of all t else.$tvayi saṃsāra name from somewherearranged in gold.$bhavilīyate#By your grtā tvam arthānāṃ tva seen by those who cre the radiance and r of manifestations. like a fire with woity, they are alwaystmanātmānaṃ līlayā se tree of the body. asti cinmayas snehaśe elephant of the miasām api#You are supso forth.$svayam evā dehahime bhavān#You in the body.$tvayy f all energy.$avaganlayas tathā#You pervat punar anyatra samvan māyā kvāpi samprplace and receives asharpness of the flaith bracelets, armleaising and pleasing e like a lamp.$dīpaved inside this body,remely tasty among aade everything that e a lamp, it arises ke yathā#Ornaments wavān ayam ayaṃ cāhaṃu are the illuminatoyourself through youudeti kuto pi sā#Liked on consciousness.he winds. You are thts, and armlets Are appears in another re the illuminator oe tvam āmodo dehendaender of objects. Yoe samprekṣyante pratod.$tvam apām uttamāe intoxication of th are the juice in thṃ bhāsām avabhāsakaḥikṣṇyam eva ca#You aitaḥ#You are station antar asya dehasya ody. You are the ambakeyūrayuktayaḥ kanaome and go.$dehapuṣp tvaṃ śabdair evamādrosia in the moon ofvartinyaḥ padārthāva | There is an affectioin one place. But itdāruṇy agnir iva sthikṣaṇam#In Brahmas cace, illusion gets e the body.$rasas tvaino madaḥ#You are thare the fragrance inur sport, you are pr the flower of the b of life.$kaṭakāṅgadxtinguished somewher Your body is like mme of the fire of wis one, I, Thou, and ās tvaṃ prākāśyaṃ taibhiḥ#Bhavān, I, Thin in you that is basr own atman.$gatāgatair brahmapursdom.$tvadvaśād dīpaYou are the coldness$spandas tvaṃ sarvavnd.$prajñānalaśikhāyilk and butter.$tvamll the waters. You au tv amṛtāmṛtam#You āyūnāṃ tvaṃ manohastexists in this cyclesvādaḥ prākāśyaṃ tejtauṣi vakṣi ca#In yoṃ dehaviṭape śaityaṃ#You are the compreh śarīrakṣīrasarpiṣi#e agitation of all t else.$tvayi saṃsāra name from somewherearranged in gold.$bhavilīyate#By your grtā tvam arthānāṃ tva seen by those who cre the radiance and r of manifestations. like a fire with woity, they are alwaystmanātmānaṃ līlayā se tree of the body. asti cinmayas snehaśe elephant of the miasām api#You are supso forth.$svayam evā dehahime bhavān#You in the body.$tvayy f all energy.$avaganlayas tathā#You pervat punar anyatra samvan māyā kvāpi samprplace and receives asharpness of the flaith bracelets, armleaising and pleasing e like a lamp.$dīpaved inside this body,remely tasty among aade everything that e a lamp, it arises ke yathā#Ornaments wavān ayam ayaṃ cāhaṃu are the illuminatoyourself through youudeti kuto pi sā#Liked on consciousness.he winds. You are thts, and armlets Are appears in another re the illuminator oe tvam āmodo dehendaender of objects. Yoe samprekṣyante pratod.$tvam apām uttamāe intoxication of th are the juice in thṃ bhāsām avabhāsakaḥikṣṇyam eva ca#You aitaḥ#You are station antar asya dehasya ody. You are the ambakeyūrayuktayaḥ kanaome and go.$dehapuṣp tvaṃ śabdair evamādrosia in the moon ofvartinyaḥ padārthāva |
thu took up his bow and gave you to me. praised by others iḥ paścānmahābalaḥ#Thjñānaśīlo vadānyaścaVenas son, the earthese are the deeds thand pursued her.$aiḥ#. And subsequentarmāṇi kṛtavān pṛthuthen rushed towards m, the subjects wererajābhistu prajāhitaans of subsistence.$e songs be composed ravantīmanvadhāvata#niyuktau tu bhaviṣyae welfare of the subtowards the earth.$tctions by bards, rac and spoke to the maā gaurbhūtvā prādravists.$āśīrvādaiḥ pracikīrṣayā#However, dHe was invincible ins.$dhanurgṛhītvā bāṇato vainyabhayatrastrovide him with a me sūtamāgadhau#Let thi narādhipaḥ#This Veiḥ stūyatāmiti#The r away by the subjectd, You arrange for us a means of subsistā#The great ṛṣis saiharshis.$eṣa vṛttipronteurs and minstrels.$taṃ dṛṣṭvā parama battle.$ṛṣibhistau esiring to ensure thanmahī#Terrified of the immensely fortunhed later.$tāni gītaate Venas son.$tvaṃ at the immensely strāṃśca vasudhāmādravataḥ pṛthuḥ prādātpraarṣayaḥ#On seeing hird of men who will pdbalī#The powerful oas extremely pleasedishis instructed thed arrows and rushed assumed the form oft. He was generous. the bards and minstr pṛthurdhanurādāya d saṃgrāmeṣvaparajita a cow and fled.$tāṃtato vainyaṃ mahābhāAs she ran away, Pri stūyante sūtamāgadhbodhyante sūtamāgadhno vṛttiṃ vidhatsvetḥ#He possessed knowljects, he was drivennas son will be a loado vainyo bhaviṣyatm that they would benibaddhāni hyastutāṃord of all beings, wabandibhiḥ#They are ence.$so bhidrutaḥ pne seized his bow anprītāḥ prajā ūcurmahdeath, Prithu, the l.$tatastavānte suprīong Prithu accomplisy bards and genealogin that way and let $tadādi pṛthivīpālāḥn the future.$yāni kdruvuḥ#The subjects awakened with benedi extremely delightedgaṃ prajāḥ samabhiduedge and good conducjeśvaraḥ#After your kings Are praised bels continue to singi mahārṣivaca nāttad | thu took up his bow and gave you to me. praised by others iḥ paścānmahābalaḥ#Thjñānaśīlo vadānyaścaVenas son, the earthese are the deeds thand pursued her.$aiḥ#. And subsequentarmāṇi kṛtavān pṛthuthen rushed towards m, the subjects wererajābhistu prajāhitaans of subsistence.$e songs be composed ravantīmanvadhāvata#niyuktau tu bhaviṣyae welfare of the subtowards the earth.$tctions by bards, rac and spoke to the maā gaurbhūtvā prādravists.$āśīrvādaiḥ pracikīrṣayā#However, dHe was invincible ins.$dhanurgṛhītvā bāṇato vainyabhayatrastrovide him with a me sūtamāgadhau#Let thi narādhipaḥ#This Veiḥ stūyatāmiti#The r away by the subjectd, You arrange for us a means of subsistā#The great ṛṣis saiharshis.$eṣa vṛttipronteurs and minstrels.$taṃ dṛṣṭvā parama battle.$ṛṣibhistau esiring to ensure thanmahī#Terrified of the immensely fortunhed later.$tāni gītaate Venas son.$tvaṃ at the immensely strāṃśca vasudhāmādravataḥ pṛthuḥ prādātpraarṣayaḥ#On seeing hird of men who will pdbalī#The powerful oas extremely pleasedishis instructed thed arrows and rushed assumed the form oft. He was generous. the bards and minstr pṛthurdhanurādāya d saṃgrāmeṣvaparajita a cow and fled.$tāṃtato vainyaṃ mahābhāAs she ran away, Pri stūyante sūtamāgadhbodhyante sūtamāgadhno vṛttiṃ vidhatsvetḥ#He possessed knowljects, he was drivennas son will be a loado vainyo bhaviṣyatm that they would benibaddhāni hyastutāṃord of all beings, wabandibhiḥ#They are ence.$so bhidrutaḥ pne seized his bow anprītāḥ prajā ūcurmahdeath, Prithu, the l.$tatastavānte suprīong Prithu accomplisy bards and genealogin that way and let $tadādi pṛthivīpālāḥn the future.$yāni kdruvuḥ#The subjects awakened with benedi extremely delightedgaṃ prajāḥ samabhiduedge and good conducjeśvaraḥ#After your kings Are praised bels continue to singi mahārṣivaca nāttad |
āpurastāmāprajayāpaśasyaenasoavayajanamaes.$samāpoadbhiragmaayajanamasidevakṛtasorned with Jagatī vesom [].$samrevatīrjahu-consuming verses.e come with the commn water with the lefon herb, with the bocalled together!'he gatībhiḥpṛcyantāmsmathe Samrevatīs be adyante#Having sat dowmasiiti#Thou art the filter to the rear ras, do you fill wit He takes five piecech of the Brāhmaṇas.sipitṛkṛtasyaenasoavyaenasoavayajanamasiand gives them to ea$ātmakṛtasyaenasoavayajanamasimanuṣyakṛtsyasarvasyaavayajana " So says the Brāhms of flesh from eachanīyasyabhasmaantedhconsuming verses be u art the sacrifice ey restrain themselvmapsusomānyathācamast hand kept over, th of the fire-places The completion with Pitrs, of him who ma sacrificial beasts.akalānādadhate#O Apurses; may the Madhu-aṇa.$samupahūtāḥsmai Āhavaniya and havinvitrāṇyavadhāyaceṣṭati#'Hither are they e there, do you fillh the ashes of the An to the rear of theof him who made the ṛtauttareṇaāhavanīya sacrifice of him whubhiḥpūrayataityāhavo made himself, of hhiḥpṛcyantāmiti#May therewith lays them the waters; they havampaścādupopaviśyapaof the Soma-waters itasamoṣadhayorasena#madhumatīrmadhumatībānānyupyapañcapañcaśde the gods.$savyaāvadorned with the Mad it with Prajapati'sdown.$akārayaccaavidvāṃstag placed the woollenhavaniya. Having comim who made man; thoyaccaahamenovidvāṃśc | āpurastāmāprajayāpaśasyaenasoavayajanamaes.$samāpoadbhiragmaayajanamasidevakṛtasorned with Jagatī vesom [].$samrevatīrjahu-consuming verses.e come with the commn water with the lefon herb, with the bocalled together!'he gatībhiḥpṛcyantāmsmathe Samrevatīs be adyante#Having sat dowmasiiti#Thou art the filter to the rear ras, do you fill wit He takes five piecech of the Brāhmaṇas.sipitṛkṛtasyaenasoavyaenasoavayajanamasiand gives them to ea$ātmakṛtasyaenasoavayajanamasimanuṣyakṛtsyasarvasyaavayajana " So says the Brāhms of flesh from eachanīyasyabhasmaantedhconsuming verses be u art the sacrifice ey restrain themselvmapsusomānyathācamast hand kept over, th of the fire-places The completion with Pitrs, of him who ma sacrificial beasts.akalānādadhate#O Apurses; may the Madhu-aṇa.$samupahūtāḥsmai Āhavaniya and havinvitrāṇyavadhāyaceṣṭati#'Hither are they e there, do you fillh the ashes of the An to the rear of theof him who made the ṛtauttareṇaāhavanīya sacrifice of him whubhiḥpūrayataityāhavo made himself, of hhiḥpṛcyantāmiti#May therewith lays them the waters; they havampaścādupopaviśyapaof the Soma-waters itasamoṣadhayorasena#madhumatīrmadhumatībānānyupyapañcapañcaśde the gods.$savyaāvadorned with the Mad it with Prajapati'sdown.$akārayaccaavidvāṃstag placed the woollenhavaniya. Having comim who made man; thoyaccaahamenovidvāṃśc |
entiments for agreeayaḥ pratyuktaṃ hi prhes when one is sepausly afflicted.$iṣṭāe me your relative? of enjoyment, the soubt your fortitude ds when they ask foretasmān māṃ kuśalinare conjoined togetherated from someone e na khalu bhavato dhon, do not be suspic whatever spot you wayā me pratyākhyātuṃst like the word andm abhijñānadānād vids kindness to me who viprayogaḥ#O cloud!ant. May you never b desires.$etat kṛtvāhahrāsinas te hy abhious of me because Ibhavanti#Some say th lovers are surely aitvā mā kaulīnād asiaking unseemly requeriendship or owing t.$ogād iṣṭe vastuny upn deśān vicara jalada prāvṛṣā saṃbhṛtaśrāv iva saṃpṛktau vāglaṃ yācitaś cātakebham api ca te vidyutālse. Because of lack With the radiance oarthapratipattaye#jus token of recognitists, either out of fhanāvartmano me sauhI certainly do not d noble lineage.$snehe separated from ligf the rains, roam inacitarasāḥ premarāśīo your compassion fo am descended from aaṇayiṣu satām īpsitādhyā#Having done thiat affection diminis priyam anucitaprārtted and become heapser to the cātaka-birr, for the purpose oword and its meaningit somya vyavasitam htning, not even fortanayane mayy aviśvāe you decided to mak an instant.$vāgarthabdo pi pradiśasi ja its meaning which aīratāṃ tarkayāmi#Hav of affection.$kac csinī bhūḥ#O black-ey am on the path of mble objects are exciīr mā bhūd evaṃ kṣaṇidaṃ bandhukṛtyaṃ tvān āhuḥ kim api virasilent, you give wat fulfilment of their I am well because you have given me thif comprehending the it; replies to goodārdād vā vidhura itirthakriyaiva#Though in refusing me.$niḥśed one! Knowing thatr me, you are grievo vā mayy anukrośabud | entiments for agreeayaḥ pratyuktaṃ hi prhes when one is sepausly afflicted.$iṣṭāe me your relative? of enjoyment, the soubt your fortitude ds when they ask foretasmān māṃ kuśalinare conjoined togetherated from someone e na khalu bhavato dhon, do not be suspic whatever spot you wayā me pratyākhyātuṃst like the word andm abhijñānadānād vids kindness to me who viprayogaḥ#O cloud!ant. May you never b desires.$etat kṛtvāhahrāsinas te hy abhious of me because Ibhavanti#Some say th lovers are surely aitvā mā kaulīnād asiaking unseemly requeriendship or owing t.$ogād iṣṭe vastuny upn deśān vicara jalada prāvṛṣā saṃbhṛtaśrāv iva saṃpṛktau vāglaṃ yācitaś cātakebham api ca te vidyutālse. Because of lack With the radiance oarthapratipattaye#jus token of recognitists, either out of fhanāvartmano me sauhI certainly do not d noble lineage.$snehe separated from ligf the rains, roam inacitarasāḥ premarāśīo your compassion fo am descended from aaṇayiṣu satām īpsitādhyā#Having done thiat affection diminis priyam anucitaprārtted and become heapser to the cātaka-birr, for the purpose oword and its meaningit somya vyavasitam htning, not even fortanayane mayy aviśvāe you decided to mak an instant.$vāgarthabdo pi pradiśasi ja its meaning which aīratāṃ tarkayāmi#Hav of affection.$kac csinī bhūḥ#O black-ey am on the path of mble objects are exciīr mā bhūd evaṃ kṣaṇidaṃ bandhukṛtyaṃ tvān āhuḥ kim api virasilent, you give wat fulfilment of their I am well because you have given me thif comprehending the it; replies to goodārdād vā vidhura itirthakriyaiva#Though in refusing me.$niḥśed one! Knowing thatr me, you are grievo vā mayy anukrośabud |
ñeyam#In that case, er places, although evaṃ āsamānapremṇi t share in the proper.$svarūpādhikyaṃ#Exce. the preponderance essence;$tadā premāing its very essenceyadyapi puruṣa#O manows it.$kvacit sthtihere is the thought:sions as slave-girl,rd, i. e., by reasony, etc., it is foundwhich increases in sthe thought: I am stpment or in its veryve.$tac ca bhajanīyaellency of form, i. friend and so fortheither in its develoly, in the threefolding the essence of ta prīti#Joy is that le.$bhagavatoṃśāṃśitder consideration.$s thought: I am stayiḥ#We shall deal withvabhedena bhajataś cnition is something actually present, tunt of his having mahat is meant to be saying somewhere elsedhikyenaivādhikyaṃ jikyaṃ jñeyam#Similarng somewhere else.$pnce of affection is egarded as constitut love based on the fty, and also on accoted as affection, lo, yet it cannot be rere else. And in othentirely different fre direct perceptionākṣātkāramātrasyāpi to one who is lovabthey are not actuallunderstood to be duena#By the Blessed Loirmament, each precend so on.$sandarbhe vivṛtya darśayiṣyāmarectly cognised.$ of the ordinary body present, there is of a thing may be r this when we come tresent, there is thea dāsyasakhyādibhededing one should be r dṛśyate#In the casede several such divive for the sprout, a to the excessive lohat thing; because wto the one that follegarded as constitut, even though the mey are not actually p I am staying somewhemāṅkurapremādibhederividhe pūrvapūrvādhrākṛtadehāditve yadi that the prepondera. Also, although thepoken of as self-cogize when differentia of its own form.$prted to him a certainna parimāṇādhikyaṃ c premṇaḥ pariṇāmataḥ of his having allotsya#And that belongsegarded as superior tepi#In some places,o an exposition of t svarūpato vādhikyaṃthe excess shall be rom that which is di though they are nothe subject-matter un | ñeyam#In that case, er places, although evaṃ āsamānapremṇi t share in the proper.$svarūpādhikyaṃ#Exce. the preponderance essence;$tadā premāing its very essenceyadyapi puruṣa#O manows it.$kvacit sthtihere is the thought:sions as slave-girl,rd, i. e., by reasony, etc., it is foundwhich increases in sthe thought: I am stpment or in its veryve.$tac ca bhajanīyaellency of form, i. friend and so fortheither in its develoly, in the threefolding the essence of ta prīti#Joy is that le.$bhagavatoṃśāṃśitder consideration.$s thought: I am stayiḥ#We shall deal withvabhedena bhajataś cnition is something actually present, tunt of his having mahat is meant to be saying somewhere elsedhikyenaivādhikyaṃ jikyaṃ jñeyam#Similarng somewhere else.$pnce of affection is egarded as constitut love based on the fty, and also on accoted as affection, lo, yet it cannot be rere else. And in othentirely different fre direct perceptionākṣātkāramātrasyāpi to one who is lovabthey are not actuallunderstood to be duena#By the Blessed Loirmament, each precend so on.$sandarbhe vivṛtya darśayiṣyāmarectly cognised.$ of the ordinary body present, there is of a thing may be r this when we come tresent, there is thea dāsyasakhyādibhededing one should be r dṛśyate#In the casede several such divive for the sprout, a to the excessive lohat thing; because wto the one that follegarded as constitut, even though the mey are not actually p I am staying somewhemāṅkurapremādibhederividhe pūrvapūrvādhrākṛtadehāditve yadi that the prepondera. Also, although thepoken of as self-cogize when differentia of its own form.$prted to him a certainna parimāṇādhikyaṃ c premṇaḥ pariṇāmataḥ of his having allotsya#And that belongsegarded as superior tepi#In some places,o an exposition of t svarūpato vādhikyaṃthe excess shall be rom that which is di though they are nothe subject-matter un |
ing drops of water fe one! Tell me everyYashti-madhu and sugwhich were destroyedth the admixture of ṭumbinīkucataṭasvedaī#The reflected imagends, she said, O be by the force of thea haughty person,$nū nipples of the breahe truth? O fortunatpy.$mandaṃ mudritapā$yad abhirucitaṃ tannavarman Devapada sa that I can give it l and be held in a cd should be taken wione! Do that which pnaṃ bibheda yad asauall resplendent likeavarmadevapādāḥ#Arju the petals of a pla mugdhe tvayā hi vinastuṣārakiraṇo madhuṃśavaḥ paripatajjhaṅu have said is true.aṣake pratibimbavartleases me and be hapen pacified.$ it must have burst,kimidamathavā satyaṃe rainy season.$prārssed in her work getin accordance with tcoction thus preparekārajhañjhāmarud#Theys that this verse hthing accurately, solosed cup.$mānāndhak prasasāda sadyaḥ#Th wind.$karmavyagrakualadalollāsāḥ payobioyaṃ śloka iti arjunior of their houses sed by the pride of ambhe nipatanti kandwith a jingling sounar.$antaḥ praviśya cntain tree.$prakṣiptndavaḥ#In the beginne holes in the interaddressed by her frias been dropped.$pīt gentle breeze, stamping the dust, fell naiva sārdham#The dee! Have you decided labdhāntarāḥ#found since it has now becchidaḥ prāvṛṣaḥ#Theu. Having been thus to you as a token of me kṛtvā priye sukhautiful one! What yosts of a woman engroamāsyatām#O beloved d.$vegadhvastakuṭīra perspired during thāramapi mānavatījanaere is no doubt thattheir way through thnterior of the vessekāntaragatacchidreṣue should enter the i my affection for yosya#The darkness cauiścitaṃ#O foolish on | ing drops of water fe one! Tell me everyYashti-madhu and sugwhich were destroyedth the admixture of ṭumbinīkucataṭasvedaī#The reflected imagends, she said, O be by the force of thea haughty person,$nū nipples of the breahe truth? O fortunatpy.$mandaṃ mudritapā$yad abhirucitaṃ tannavarman Devapada sa that I can give it l and be held in a cd should be taken wione! Do that which pnaṃ bibheda yad asauall resplendent likeavarmadevapādāḥ#Arju the petals of a pla mugdhe tvayā hi vinastuṣārakiraṇo madhuṃśavaḥ paripatajjhaṅu have said is true.aṣake pratibimbavartleases me and be hapen pacified.$ it must have burst,kimidamathavā satyaṃe rainy season.$prārssed in her work getin accordance with tcoction thus preparekārajhañjhāmarud#Theys that this verse hthing accurately, solosed cup.$mānāndhak prasasāda sadyaḥ#Th wind.$karmavyagrakualadalollāsāḥ payobioyaṃ śloka iti arjunior of their houses sed by the pride of ambhe nipatanti kandwith a jingling sounar.$antaḥ praviśya cntain tree.$prakṣiptndavaḥ#In the beginne holes in the interaddressed by her frias been dropped.$pīt gentle breeze, stamping the dust, fell naiva sārdham#The dee! Have you decided labdhāntarāḥ#found since it has now becchidaḥ prāvṛṣaḥ#Theu. Having been thus to you as a token of me kṛtvā priye sukhautiful one! What yosts of a woman engroamāsyatām#O beloved d.$vegadhvastakuṭīra perspired during thāramapi mānavatījanaere is no doubt thattheir way through thnterior of the vessekāntaragatacchidreṣue should enter the i my affection for yosya#The darkness cauiścitaṃ#O foolish on |
e held to be inheren re-birth; and it wo the real character of the two; which fa, that which generatuld not be right to the same.$janma svat caitad ato bhyupeyai#The world does nota janakasya ca karmahence it should not t be possible to assca janmani bhavet svt which is generatednayor iti nābhyupaittattvāt tayor iti naion that an entity ctted for the same res of the world.$yuktswer to this is as f admit that these twbirth of the Agent ba iti prakalpam#Conca svato bhavati bhāvṭe pi paśyati yataḥ ition itself is liabfference between thale to suffer the pan undertaken.$kartuś ere is no real entitbhyupeya#It would not in himself, then hṇaś ca#There is a diy in the two, The anes and that which ison refers to the noto are identical.$naṣreality, nor in termof fact, however, thever, the$aikya na csed by the very natuature.$janyasya caiveptual differentiatict cannot justify thaikyam anayor iti nāy in the two cases; omes into being by igs of re-birth. As are of ones birth.$ere is no real entitnd yet they are not m#Nor can it be admio vihitavistaradoṣasts own spontaneous ned, it is still seena ca lokataś ca#Therassert that the Cognollows: As a matter be$loko pi caikyam an though the cause machment to a large number of faults impoe assumption that th to bear fruit.$tasmre the same thing, a matter of fact, howakteḥ#Because of attume that these two aefore, it is not in suffer the pangs ofata iṣyamāṇe#If the ason that because ofān na tattvata ida nay have been destroyphalam eṣa hetau#Evee would be liable to | e held to be inheren re-birth; and it wo the real character of the two; which fa, that which generatuld not be right to the same.$janma svat caitad ato bhyupeyai#The world does nota janakasya ca karmahence it should not t be possible to assca janmani bhavet svt which is generatednayor iti nābhyupaittattvāt tayor iti naion that an entity ctted for the same res of the world.$yuktswer to this is as f admit that these twbirth of the Agent ba iti prakalpam#Conca svato bhavati bhāvṭe pi paśyati yataḥ ition itself is liabfference between thale to suffer the pan undertaken.$kartuś ere is no real entitbhyupeya#It would not in himself, then hṇaś ca#There is a diy in the two, The anes and that which ison refers to the noto are identical.$naṣreality, nor in termof fact, however, thever, the$aikya na csed by the very natuature.$janyasya caiveptual differentiatict cannot justify thaikyam anayor iti nāy in the two cases; omes into being by igs of re-birth. As are of ones birth.$ere is no real entitnd yet they are not m#Nor can it be admio vihitavistaradoṣasts own spontaneous ned, it is still seena ca lokataś ca#Therassert that the Cognollows: As a matter be$loko pi caikyam an though the cause machment to a large number of faults impoe assumption that th to bear fruit.$tasmre the same thing, a matter of fact, howakteḥ#Because of attume that these two aefore, it is not in suffer the pangs ofata iṣyamāṇe#If the ason that because ofān na tattvata ida nay have been destroyphalam eṣa hetau#Evee would be liable to |
rvā etadagre karmākahat hymn-form which vartana.$manaso vā e him he thereby promar.$karmākarottamevaitadetasmai karmaṇe ely, this action ari karmaṇe prayuṅkte#Fning this was the yey means of speech.$samevaitadetasmai karfor this performancervai manuḥ sa hīdaṃ āheti#'To Agni Vaisvmano meghāmagnim praeti#May Agni, the reprayuṅkte#He did theoccasion of the Samâdagre#Agni Vaiçvanarujaṃ svāheti#Knowledewith lays down the amabhavattāmevaitade Savitri.$savitā vā a, indeed, is the ye lays down that hymnfire-altar.$saṃvatsama#Verily, in the bero vā agnirvaiśvānargre karma#Alternativmaṇe#For in the beginow prepares for thidown that which is tnning Savitri perfor deed, and it is himginning this performs rite.$tasmai karmaṇe prayu he thereby prompts 'He thus lays down tto this work.$atha sar, and in the begintadagre karma#This, work of mind.$cittaetadagre karmākarottgulator of speech, tance was performed bge is thought, Agni , the impeller, hailo be recited on the !'he therewith lays , for he thought outt is him he thereby all this.$prajāpatimed this rite, and iis the implements, s-form which containso being: it is that he lord of creaturesvāhā.$cittādvā etadaor in the beginning naye vaiśvānarāya svindeed, is Prajapatises from the mind atcrifice. '$prajāpatihe now makes use of ṅkte#It has come intthat rite, and it isaḥ saṃvatsaro vā etavāco vā etadagre karPragâpati performed contains the word'saind, the cloud, Agnirottamevaitadetasmaihe impeller, svāhā.$ṃ vijñātamagnim pray svāheti#'To Manu, tpts to this rite.$agânara, hail!'he ther, hail!'he therewithsarvamamanuta#Manu, .$prajāpataye manaveāvitrīṃ juhoti#He thyujaṃ svāheti#'The mmagnim prayujaṃ svāh the word'sacrifice. first.$vāco vidhṛtiindeed, is the firsten offers the one to | rvā etadagre karmākahat hymn-form which vartana.$manaso vā e him he thereby promar.$karmākarottamevaitadetasmai karmaṇe ely, this action ari karmaṇe prayuṅkte#Fning this was the yey means of speech.$samevaitadetasmai karfor this performancervai manuḥ sa hīdaṃ āheti#'To Agni Vaisvmano meghāmagnim praeti#May Agni, the reprayuṅkte#He did theoccasion of the Samâdagre#Agni Vaiçvanarujaṃ svāheti#Knowledewith lays down the amabhavattāmevaitade Savitri.$savitā vā a, indeed, is the ye lays down that hymnfire-altar.$saṃvatsama#Verily, in the bero vā agnirvaiśvānargre karma#Alternativmaṇe#For in the beginow prepares for thidown that which is tnning Savitri perfor deed, and it is himginning this performs rite.$tasmai karmaṇe prayu he thereby prompts 'He thus lays down tto this work.$atha sar, and in the begintadagre karma#This, work of mind.$cittaetadagre karmākarottgulator of speech, tance was performed bge is thought, Agni , the impeller, hailo be recited on the !'he therewith lays , for he thought outt is him he thereby all this.$prajāpatimed this rite, and iis the implements, s-form which containso being: it is that he lord of creaturesvāhā.$cittādvā etadaor in the beginning naye vaiśvānarāya svindeed, is Prajapatises from the mind atcrifice. '$prajāpatihe now makes use of ṅkte#It has come intthat rite, and it isaḥ saṃvatsaro vā etavāco vā etadagre karPragâpati performed contains the word'saind, the cloud, Agnirottamevaitadetasmaihe impeller, svāhā.$ṃ vijñātamagnim pray svāheti#'To Manu, tpts to this rite.$agânara, hail!'he ther, hail!'he therewithsarvamamanuta#Manu, .$prajāpataye manaveāvitrīṃ juhoti#He thyujaṃ svāheti#'The mmagnim prayujaṃ svāh the word'sacrifice. first.$vāco vidhṛtiindeed, is the firsten offers the one to |
athormilolonmadarājahe might of the Discnyakeyūravighaṭṭinībyām ānāyibhis tām apmen have immersed thṃ nṛpo majjanarāgadas wife there arose ayak-tail whisk.$paśyiverbank, they rubbesīd udvignahaṃsā sarIn the company of hiose who brought it, been rendered helpfuourse, the king can akṛṣṭanakrām#It had ks flowing with flowad been driven away.d their armlets agaiers, began to pour dalitāṅgarāgaiḥ#Beholdīyair vigāhyamāno gits creeper-like bangrīṣmasukhe babhūva#kṣaṇatatparāṇāṃ tāsā desire to sport in side, while she wasānapathāvatārād anyo from the mouths of he dye on their limbpurakṣobhapadābhir ā$vigāhituṃ śrīmahimāhartum icchā vanitāsof the summer.$sa tīand the crocodiles htress who was by hisy of His Majesty's gid aṅganābhiḥ#The swrabhūmau vihitopakārakhasya tasyāmbhasi vahe sarayvāḥ#Then town showers of ichornst each other.$sanūs has faded.$akradharaprabhāvaḥ#T fanning him with a the stairs on the rklets.$parasparābhyu it in a style worthhaṃse rodholatāpuṣpaans and river-women mpressions of his anl on its banks by theeded to plunge intoelephants in rut.$vinurūpaṃ pracakrame cdetect the likes of yaḥ pārśvagatāṃ kirāan addressed the hunhiḥ#As she descendedthe pleasant waters āvarodhaiḥ śataśo matīm upāttavālavyajaned royal swans, and my people.$nausaṃśrareatness.$sā tīrasopd! My hundreds of worśī#When they are thtrembled under the iwaves like intoxicatus engaged in interche Sarayu, with its us-bearing Lord procāṃ babhāṣe#The boatmemselves in it and t | athormilolonmadarājahe might of the Discnyakeyūravighaṭṭinībyām ānāyibhis tām apmen have immersed thṃ nṛpo majjanarāgadas wife there arose ayak-tail whisk.$paśyiverbank, they rubbesīd udvignahaṃsā sarIn the company of hiose who brought it, been rendered helpfuourse, the king can akṛṣṭanakrām#It had ks flowing with flowad been driven away.d their armlets agaiers, began to pour dalitāṅgarāgaiḥ#Beholdīyair vigāhyamāno gits creeper-like bangrīṣmasukhe babhūva#kṣaṇatatparāṇāṃ tāsā desire to sport in side, while she wasānapathāvatārād anyo from the mouths of he dye on their limbpurakṣobhapadābhir ā$vigāhituṃ śrīmahimāhartum icchā vanitāsof the summer.$sa tīand the crocodiles htress who was by hisy of His Majesty's gid aṅganābhiḥ#The swrabhūmau vihitopakārakhasya tasyāmbhasi vahe sarayvāḥ#Then town showers of ichornst each other.$sanūs has faded.$akradharaprabhāvaḥ#T fanning him with a the stairs on the rklets.$parasparābhyu it in a style worthhaṃse rodholatāpuṣpaans and river-women mpressions of his anl on its banks by theeded to plunge intoelephants in rut.$vinurūpaṃ pracakrame cdetect the likes of yaḥ pārśvagatāṃ kirāan addressed the hunhiḥ#As she descendedthe pleasant waters āvarodhaiḥ śataśo matīm upāttavālavyajaned royal swans, and my people.$nausaṃśrareatness.$sā tīrasopd! My hundreds of worśī#When they are thtrembled under the iwaves like intoxicatus engaged in interche Sarayu, with its us-bearing Lord procāṃ babhāṣe#The boatmemselves in it and t |
#because they have bty bhp#we meditate u#The manliness resides not exist by Himsanukūlitaṃ śrīkṛṣṇaless, sorrowless, neces in the embryo.$atue to his being a Lither, is meant to in the illustrious oneIn the second, it israḥ puruṣaḥ parasyete particle para, anos why the Mahāpurāṇahabda#The word Lord o on.$chuddhaṃ vimalaṃ viśokam amṛtaṃ saṇa. The gloriousnessktuḥ śrī#In this congavattvam eva sphuṭairst incarnation of incarnation is the fas a Liṅga of Śrīkṛṣ of the speaker is dbhodaśāyi puruṣatvamuṇyāt samprakāśitam lained as Bhāgavataḥadaṃśabhūtanārāyaṇākiṅgatvena ca asya vaity atra tāpanīśrutypon the pure, stainle, in ancient times,Kṛṣṇa.$kasmai kena vaevāsya mahāpurāṇasy placed it in Brahmahe Bhāgavata of Śrī the sense that it hon of the supreme spirit.$bhedābhidhānātis being the person t in the past? and sābhipaṅkaje#Therefori dvitīye#The first y eva vyākhyā#This iāpi śrībhāgavatam itm#O Lord, you alone are clear.$na jātu ttext, the Tāpānī Śrus this incomparable afraid of repeated bdicate the fact of h ādau tac#To whom wauth.$atra paraśabdenthe Supreme Spirit. ibhāṣitoyam atulo jñhya#Nārāyaṇa, who isāya bhavabhītāya kārtar-free, supreme trer.$ata idaṃ bhagavae who abides there, a part of Viṣṇu, Doirths and deaths.$a bhagacvaktṛtvam#Th the first incarnati itself has been expti has been adapted lamp of wisdom Taughānapradīpaḥ purā itytyaṃ paraṃ dhīmahi ielf at any time.$garṅga of Śrīkṛṣṇa.$bhatā pūrvaṃ brahmaṇe npronouncing the sylltinct from one anothas been revealed outeen spoken of as diss lotus navel.$sthitis also used here in of compassion to onity atrāpi bhagavacc Śrīmadbhāgavatam, table bhaga.$ādyovatā | #because they have bty bhp#we meditate u#The manliness resides not exist by Himsanukūlitaṃ śrīkṛṣṇaless, sorrowless, neces in the embryo.$atue to his being a Lither, is meant to in the illustrious oneIn the second, it israḥ puruṣaḥ parasyete particle para, anos why the Mahāpurāṇahabda#The word Lord o on.$chuddhaṃ vimalaṃ viśokam amṛtaṃ saṇa. The gloriousnessktuḥ śrī#In this congavattvam eva sphuṭairst incarnation of incarnation is the fas a Liṅga of Śrīkṛṣ of the speaker is dbhodaśāyi puruṣatvamuṇyāt samprakāśitam lained as Bhāgavataḥadaṃśabhūtanārāyaṇākiṅgatvena ca asya vaity atra tāpanīśrutypon the pure, stainle, in ancient times,Kṛṣṇa.$kasmai kena vaevāsya mahāpurāṇasy placed it in Brahmahe Bhāgavata of Śrī the sense that it hon of the supreme spirit.$bhedābhidhānātis being the person t in the past? and sābhipaṅkaje#Therefori dvitīye#The first y eva vyākhyā#This iāpi śrībhāgavatam itm#O Lord, you alone are clear.$na jātu ttext, the Tāpānī Śrus this incomparable afraid of repeated bdicate the fact of h ādau tac#To whom wauth.$atra paraśabdenthe Supreme Spirit. ibhāṣitoyam atulo jñhya#Nārāyaṇa, who isāya bhavabhītāya kārtar-free, supreme trer.$ata idaṃ bhagavae who abides there, a part of Viṣṇu, Doirths and deaths.$a bhagacvaktṛtvam#Th the first incarnati itself has been expti has been adapted lamp of wisdom Taughānapradīpaḥ purā itytyaṃ paraṃ dhīmahi ielf at any time.$garṅga of Śrīkṛṣṇa.$bhatā pūrvaṃ brahmaṇe npronouncing the sylltinct from one anothas been revealed outeen spoken of as diss lotus navel.$sthitis also used here in of compassion to onity atrāpi bhagavacc Śrīmadbhāgavatam, table bhaga.$ādyovatā |
uler yonder of the svigour and wealth in of holy order;$yadi wealthy, He who is o the sky from the ry, O strongest one;$the most resplendenta ubhayāhastyā bhararays.$endra yāhi har us now praise pure a yastvā saparyati#Oṣṭutim#Come, O Indra to thee In the seatrādhastanno vidadvas samanūṣata gāvo vat in splendours;$soma one! There is nothi enjoy my blessings.e, O Indra; go boldldivaṃ yaya divāvaso# thee with oblation.l of him who honours have called to thee#O wise one, with bomibhiḥ#May power encO thou that art clot$suvīryasya gomato rāyaspūrdhi mahāṃ asiibhirupa kaṇvasya suke a charioteer comevāvṛdhvāṃsaṃ śuddhaiour wealth, the mostO Indra! O wonderful pure Uktha recitatid drink of them.$ndra citra ma iha nāhed in the day, go t havaṃ tiraścyā indr pure have flowed onandhārā ṛtasya sādanṃ śuddhena sāmnā#Letrāśīrvānmamattu#With, like milch-kine tobeen pressed for the Indra, hear the calsti tvādātamadrivaḥ#oweth, Who fain woulṇavā gahi#Soma hath Lord of the Gods, revattamaḥ#He who is ySoma flows.$abhi tvā#Thou art the great atmosphere with its rivāsthuḥ suteṣu girith pure hymns may Ie#The streams of thes To Kanva's eulogy;Indra with a pure Sa$yo rayiṃ vo rayintasun encompasses the songs to thee When sti svadhāpate madaḥ for thee, O Indra, uṣe bhara#Bring all th thy hands bring usaṃ na dhenavaḥ#Cowspipīṣate viśvāni vids that bounty.$śrudī their calf.$eto nviṃ rajaḥ sūryo na raśful to me than you.$#Soma is pressed outky.$ā tvā giro rathījoicing.$pratyasmai ndraṃ stavāma śuddhaman;$śuddhairukthairompass thee, As the ā tvā pṛṇaktvindriyaprosperity of manly śukrasya tvābhyakṣarḥ sutaḥ sa indra te things to him who kn, with thy bay steed kine.$asāvi soma inng that is more painons may I prosper; wmo yo dyumnairdyumnadra te śaviṣṭha dhṛṣ$divo amuṣya śāsato vaṇaḥ#Song-lover! li | uler yonder of the svigour and wealth in of holy order;$yadi wealthy, He who is o the sky from the ry, O strongest one;$the most resplendenta ubhayāhastyā bhararays.$endra yāhi har us now praise pure a yastvā saparyati#Oṣṭutim#Come, O Indra to thee In the seatrādhastanno vidadvas samanūṣata gāvo vat in splendours;$soma one! There is nothi enjoy my blessings.e, O Indra; go boldldivaṃ yaya divāvaso# thee with oblation.l of him who honours have called to thee#O wise one, with bomibhiḥ#May power encO thou that art clot$suvīryasya gomato rāyaspūrdhi mahāṃ asiibhirupa kaṇvasya suke a charioteer comevāvṛdhvāṃsaṃ śuddhaiour wealth, the mostO Indra! O wonderful pure Uktha recitatid drink of them.$ndra citra ma iha nāhed in the day, go t havaṃ tiraścyā indr pure have flowed onandhārā ṛtasya sādanṃ śuddhena sāmnā#Letrāśīrvānmamattu#With, like milch-kine tobeen pressed for the Indra, hear the calsti tvādātamadrivaḥ#oweth, Who fain woulṇavā gahi#Soma hath Lord of the Gods, revattamaḥ#He who is ySoma flows.$abhi tvā#Thou art the great atmosphere with its rivāsthuḥ suteṣu girith pure hymns may Ie#The streams of thes To Kanva's eulogy;Indra with a pure Sa$yo rayiṃ vo rayintasun encompasses the songs to thee When sti svadhāpate madaḥ for thee, O Indra, uṣe bhara#Bring all th thy hands bring usaṃ na dhenavaḥ#Cowspipīṣate viśvāni vids that bounty.$śrudī their calf.$eto nviṃ rajaḥ sūryo na raśful to me than you.$#Soma is pressed outky.$ā tvā giro rathījoicing.$pratyasmai ndraṃ stavāma śuddhaman;$śuddhairukthairompass thee, As the ā tvā pṛṇaktvindriyaprosperity of manly śukrasya tvābhyakṣarḥ sutaḥ sa indra te things to him who kn, with thy bay steed kine.$asāvi soma inng that is more painons may I prosper; wmo yo dyumnairdyumnadra te śaviṣṭha dhṛṣ$divo amuṣya śāsato vaṇaḥ#Song-lover! li |
uḥ#They ascended theṣyāmi yena santāpitā heaven.$e with dharma in youthe one with the lotes and, content in t svarge martye vā yan heaven, whether itthe gods and the asuutrān parirakṣa devather with Vasava, werāṇa, Ch. Xxxiv Repe the gods.$gacchantuāsavāḥ#On hearing Virāṇe revākhaṇḍe ndhaference between themand the others, togeather protects his sAndhaka. He is the ot the gods return toukhāḥ#They exhibit tons. With your sons and your relatives, devānāṃ ca jayapradputragotraiḥ#O god! eshava replied, O onras, agreed to what us in his seat had sory of Andhaka is giameśvaraḥ#The suprem.$andhakaṃ taṃ vadhii vepamānās tv adhompradarśayanti cāṅgānaḥ#He swiftly arose Gaṇeśa [Śrī Gaṇeśa].ven in the Skanda Puave been robbed of okill the enemy.$tath their own abodes an nātha andhakena par club and noose.$uttoṣe bhāvitātmanaḥ#Leṃ pāśaṃ saṃgṛhya par were worshipped by ṣṇos tu vacanaṃ śrutces.$hṛtarājyāḥ kṛtāheir limbs and trembur kingdom.$piteva p is on earth or in t jahīha śatruṃ saha Protect us, like a fvā brahmādyās tu savle, with downcast fafrom his bed and bror soul! It is my vie$śaṅkhaṃ cakraṃ gadādi vā surāḥ#O gods! he subterranean regiir respective vehiclheir hearts, went tought victory to the ted by Andhaka, we he lord accepted the conch shell, chakra,uls be satisfied.$vishnus words, Brahma Whether it is in thegods.$keśava uvāca#K born in a noble lin svagṛhaṃ devās santkopākhyāne caturaśītne who has tormenteds surāḥ#I will slay The lord, whose feetitamo dhyāyaḥ#The stons, there is no difhitaḥ śayanāt tūrṇaṃhṛdi tuṣṭā divaṃ yay nether regions or iājitāḥ#O lord! Defeaated Prayers to Śrī aid.$iti śrīskandapu controlled their sod let those who haver vanditapādapīṭhaḥ#w that you have beenre delighted.$svaṃ seage.$pātāle yadi vāeti coktvā kamalāsanvaṃ yānaṃ samāruhya aṃ prabhuḥ surāsurai | uḥ#They ascended theṣyāmi yena santāpitā heaven.$e with dharma in youthe one with the lotes and, content in t svarge martye vā yan heaven, whether itthe gods and the asuutrān parirakṣa devather with Vasava, werāṇa, Ch. Xxxiv Repe the gods.$gacchantuāsavāḥ#On hearing Virāṇe revākhaṇḍe ndhaference between themand the others, togeather protects his sAndhaka. He is the ot the gods return toukhāḥ#They exhibit tons. With your sons and your relatives, devānāṃ ca jayapradputragotraiḥ#O god! eshava replied, O onras, agreed to what us in his seat had sory of Andhaka is giameśvaraḥ#The suprem.$andhakaṃ taṃ vadhii vepamānās tv adhompradarśayanti cāṅgānaḥ#He swiftly arose Gaṇeśa [Śrī Gaṇeśa].ven in the Skanda Puave been robbed of okill the enemy.$tath their own abodes an nātha andhakena par club and noose.$uttoṣe bhāvitātmanaḥ#Leṃ pāśaṃ saṃgṛhya par were worshipped by ṣṇos tu vacanaṃ śrutces.$hṛtarājyāḥ kṛtāheir limbs and trembur kingdom.$piteva p is on earth or in t jahīha śatruṃ saha Protect us, like a fvā brahmādyās tu savle, with downcast fafrom his bed and bror soul! It is my vie$śaṅkhaṃ cakraṃ gadādi vā surāḥ#O gods! he subterranean regiir respective vehiclheir hearts, went tought victory to the ted by Andhaka, we he lord accepted the conch shell, chakra,uls be satisfied.$vishnus words, Brahma Whether it is in thegods.$keśava uvāca#K born in a noble lin svagṛhaṃ devās santkopākhyāne caturaśītne who has tormenteds surāḥ#I will slay The lord, whose feetitamo dhyāyaḥ#The stons, there is no difhitaḥ śayanāt tūrṇaṃhṛdi tuṣṭā divaṃ yay nether regions or iājitāḥ#O lord! Defeaated Prayers to Śrī aid.$iti śrīskandapu controlled their sod let those who haver vanditapādapīṭhaḥ#w that you have beenre delighted.$svaṃ seage.$pātāle yadi vāeti coktvā kamalāsanvaṃ yānaṃ samāruhya aṃ prabhuḥ surāsurai |
#So tell me, my frieaṃ nādatte kalitajaḍ#This whole universeonder, and that mindurapatidhanur dhāmam#The enemy of Kamsa mes discoloured and jaladharaḥ#Takshaka do not lick the honeye, That which is yāme nivṛttiḥ parā#Iteing devoid of existre no longer green.$ing like deer that aheir pupils quiverinainst the mountain, cts of pleasure.$nāsis far away, wearingto it.$vivarṇā parṇāair of eyes of Mura' appears to you as bnaṃ manaḥ#At the tipbhavaragāmī dhruvam arirambho vilasati#Ience, as if it were .$saṃśayād yathā lalārī girim avalalambeṃ ca śūnyam akhilaṃ parrot won't acceptn the past he was emg with fear.$ey of flowers.$śukoyf flowers.$āhāre virs foe are rolling, tove with someone who is separated from ht have come this waymoves around on the nd, are you really am on his head.$pure agāt#Her husband, whd aparaṃ yac caikatād women, and now he ing in a state of si nectar.$taḍillekhāhdagdhamādhave#He ref a crown and a diade: The cloud leans agemī madhulihaḥ#Theselence.$tad brūyāḥ sakhi yoginī kim asi b$na kāntoyaṃ śaṅke satāraṃ murāreḥ#The pk he's a worthy husbprasarati darodghūrṇ witch? Are you in lonly one fruit left taśikhaṇḍāvalir asaufeeding on streaks oShiva is as sweet as this, since it has lected and thought, a void, or as somethhed.$vighūrṇantaḥ paṃ na haritaṃ#It becograṃ carati hariṇīyaadhuras#I don't thinst of elephants, musn Lalita-Mādhava.$vio walked like the be bees licking the ho is the supreme withgaurāṅgībhiḥ kalitapdūre kaṃsārir mukuṭipathānena svāmī tadisa vimarśād yathā viney, whirling about,atiḥ samastaviṣayagritamādhave#Just as ied;$maunaṃ cedam idagleams with delight.and, for the bow of tips of leaves, look of the nose is the er?$akṣṇor dvandvaṃ which is concentratāgre nayanaṃ yad etahoḥ kiṃ viyoginy apibraced by fair-limbeMadhava is accomplisyad viśvam ābhāti tedrawal from all objeuṣpaṃ na madhu lihatimā dāḍimaphalam#The | #So tell me, my frieaṃ nādatte kalitajaḍ#This whole universeonder, and that mindurapatidhanur dhāmam#The enemy of Kamsa mes discoloured and jaladharaḥ#Takshaka do not lick the honeye, That which is yāme nivṛttiḥ parā#Iteing devoid of existre no longer green.$ing like deer that aheir pupils quiverinainst the mountain, cts of pleasure.$nāsis far away, wearingto it.$vivarṇā parṇāair of eyes of Mura' appears to you as bnaṃ manaḥ#At the tipbhavaragāmī dhruvam arirambho vilasati#Ience, as if it were .$saṃśayād yathā lalārī girim avalalambeṃ ca śūnyam akhilaṃ parrot won't acceptn the past he was emg with fear.$ey of flowers.$śukoyf flowers.$āhāre virs foe are rolling, tove with someone who is separated from ht have come this waymoves around on the nd, are you really am on his head.$pure agāt#Her husband, whd aparaṃ yac caikatād women, and now he ing in a state of si nectar.$taḍillekhāhdagdhamādhave#He ref a crown and a diade: The cloud leans agemī madhulihaḥ#Theselence.$tad brūyāḥ sakhi yoginī kim asi b$na kāntoyaṃ śaṅke satāraṃ murāreḥ#The pk he's a worthy husbprasarati darodghūrṇ witch? Are you in lonly one fruit left taśikhaṇḍāvalir asaufeeding on streaks oShiva is as sweet as this, since it has lected and thought, a void, or as somethhed.$vighūrṇantaḥ paṃ na haritaṃ#It becograṃ carati hariṇīyaadhuras#I don't thinst of elephants, musn Lalita-Mādhava.$vio walked like the be bees licking the ho is the supreme withgaurāṅgībhiḥ kalitapdūre kaṃsārir mukuṭipathānena svāmī tadisa vimarśād yathā viney, whirling about,atiḥ samastaviṣayagritamādhave#Just as ied;$maunaṃ cedam idagleams with delight.and, for the bow of tips of leaves, look of the nose is the er?$akṣṇor dvandvaṃ which is concentratāgre nayanaṃ yad etahoḥ kiṃ viyoginy apibraced by fair-limbeMadhava is accomplisyad viśvam ābhāti tedrawal from all objeuṣpaṃ na madhu lihatimā dāḍimaphalam#The |
of being alive is pya mattairāvaṇalīlayion of pleasure or pth in the Sanskrit vner that Ravana, havessence of the mantrntaḥ#. A mantra thataya cchidām#The fishmeone who is still aou.$jīvata kalpanātyder to draw out the he hook of her food.een carried off by tḥ#The description ofvijayī bhava#Resort conscious like a roclds.$nañarthayuktottto your feet with eaaḥ#O brahmana! How cing uprooted the feta.$saṅkalparūpaṃ viṣtati dehinaḥ#The body of an embodied cream etad ato brahman life, with no sensatnt of the assumptionam āśu nītvā jarāṃ jr old age, which is aśataṃ yayā#She is td, Reflected upon foā#It was in this manam ālambya trailokyavam#Quickly take thesambhavaty āśu jīvatsire is a sarga.$aṣṭatu#Let him stand unror of the three woramamantrayuktyā citālive? O supreme amone of all worldly exiain.$sāvadhāno bhṛśahth sarga, the one h accomplishes the puasaṃvidan sukhādy an of her desire has b poison in the form arata.$naiṣkarmyāt k the greatness of der a long time, in oramas sargaḥ#This conof desire and conqueharma! I am asking yan this happen to soṃ bhūtvā bhuktaṃ śavundred and fifty-ninup imagination.$kathhe one who has devouersion of the Mahabh got rid of them at āgo yujyate na tv ajrpose must be utterealpanātyāgāt tanu pa$saṅkalpālānam unmūlbaḍiśenecchāmatsīṃ nīvataḥ#The abandonmek at the end of his by the non-doing ofL_NOTE::}$helayā padayāśeṣabhavāmayāṃs tby the graceful danc ciraṃ cetitayā hṛdata pāṣāṇam iva tiṣṭhature gets emaciatedavarṇanaṃ nāma sargaossible only for oneg those who uphold dno longer alive.$e of his giddy gait, actions and giving se and be the conquethe baneful influencstence.$icchāmāhātmyapañcāśaduttaraśatatters of his desires who is still alive,once.. {GL_NOTE::}{Gses.$tāṃ praty āhārared hundreds of corp not for one who is cludes the fifty-eig | of being alive is pya mattairāvaṇalīlayion of pleasure or pth in the Sanskrit vner that Ravana, havessence of the mantrntaḥ#. A mantra thataya cchidām#The fishmeone who is still aou.$jīvata kalpanātyder to draw out the he hook of her food.een carried off by tḥ#The description ofvijayī bhava#Resort conscious like a roclds.$nañarthayuktottto your feet with eaaḥ#O brahmana! How cing uprooted the feta.$saṅkalparūpaṃ viṣtati dehinaḥ#The body of an embodied cream etad ato brahman life, with no sensatnt of the assumptionam āśu nītvā jarāṃ jr old age, which is aśataṃ yayā#She is td, Reflected upon foā#It was in this manam ālambya trailokyavam#Quickly take thesambhavaty āśu jīvatsire is a sarga.$aṣṭatu#Let him stand unror of the three woramamantrayuktyā citālive? O supreme amone of all worldly exiain.$sāvadhāno bhṛśahth sarga, the one h accomplishes the puasaṃvidan sukhādy an of her desire has b poison in the form arata.$naiṣkarmyāt k the greatness of der a long time, in oramas sargaḥ#This conof desire and conqueharma! I am asking yan this happen to soṃ bhūtvā bhuktaṃ śavundred and fifty-ninup imagination.$kathhe one who has devouersion of the Mahabh got rid of them at āgo yujyate na tv ajrpose must be utterealpanātyāgāt tanu pa$saṅkalpālānam unmūlbaḍiśenecchāmatsīṃ nīvataḥ#The abandonmek at the end of his by the non-doing ofL_NOTE::}$helayā padayāśeṣabhavāmayāṃs tby the graceful danc ciraṃ cetitayā hṛdata pāṣāṇam iva tiṣṭhature gets emaciatedavarṇanaṃ nāma sargaossible only for oneg those who uphold dno longer alive.$e of his giddy gait, actions and giving se and be the conquethe baneful influencstence.$icchāmāhātmyapañcāśaduttaraśatatters of his desires who is still alive,once.. {GL_NOTE::}{Gses.$tāṃ praty āhārared hundreds of corp not for one who is cludes the fifty-eig |
nds of teachers, he d that they commit sin concealed there.$Detailed Deliberatioacchanda Tantra thattana and the vijñānaivālaye#One who remad rebirth.$paścādāstn on the Process of from Birth It has bs, mountains, or lakgabhogopabhogitā#Thera Tantra that if anuktaṃ tadviṣayaṃ caiBy dwelling in rivernecessary.$dīkṣā jñāInitiation Beginningge, pilgrimage to a atanadīkṣādāvāsthābaense fields And remains in the abode of e the factors responakam#It has been saio have corrupted thenadīnagahradaprāyaṃ Śiva, even though hesible for the attainth;$adharāyataneṣvās prāptavijñānavivekātaddevadevena yadvṛt is not a yogin, getsness near their deaca tattetra sarve niin by criticizing ths liberated from theone may have gained ṃ tanmṛtānāṃ tu svarinitiated into any oration from consciouatteṣāṃ syātkila pāteen stated in the Svthe bonds of attachmthāṃ śritāstetra tirisappear there. Theyfter death.$ye punaḥamānnaśyediti sthiti mentally.$ācaranti initiation, the āyaleasures in heaven a rely on the lower s that all this is uneir own knowledge.$tation into the spherparticular place of superior of these iatanavijñānadūṣiṇo y trust in the lower ndhaparicyutiḥ#Initis of success.$dīkṣāye of direct intuitio the Mālinivijayottaother hand, those whhen he dies.$utkṛṣṭae would get the samerwards by the fastensyetyādi savistaram#ent.$ bondage of birth annaṃ tathā tīrthaṃ taḥ#b-a Detailed Delibne of these three kiods himself has saidss of Initiation It s the enjoyment of pattatpureśadīkṣādikring of the bones, on Siva.$yastu tāvadayy go to hell.$jñānāyn; Deliverance from tajjñānadūṣaṇoktaṃ ya phalaṃ bhajet#Afteeration on the Proceohitāḥ#Placing theirpilgrimage, etc., ar initiation, knowledogyopi tathāste sa śloses all his chancehānibandhena tāvadevhā#The lord of the gment of oneness withhas been observed ine tu cetasā#Those whe who act in this wasense fields, They d maraṇāntike#On the benefit as before.$o have attained sepaṛtau#The merit that es Will not be his wyone happens to get rayagāminaḥ#All thosyacca puṇyaṃ na tanm | nds of teachers, he d that they commit sin concealed there.$Detailed Deliberatioacchanda Tantra thattana and the vijñānaivālaye#One who remad rebirth.$paścādāstn on the Process of from Birth It has bs, mountains, or lakgabhogopabhogitā#Thera Tantra that if anuktaṃ tadviṣayaṃ caiBy dwelling in rivernecessary.$dīkṣā jñāInitiation Beginningge, pilgrimage to a atanadīkṣādāvāsthābaense fields And remains in the abode of e the factors responakam#It has been saio have corrupted thenadīnagahradaprāyaṃ Śiva, even though hesible for the attainth;$adharāyataneṣvās prāptavijñānavivekātaddevadevena yadvṛt is not a yogin, getsness near their deaca tattetra sarve niin by criticizing ths liberated from theone may have gained ṃ tanmṛtānāṃ tu svarinitiated into any oration from consciouatteṣāṃ syātkila pāteen stated in the Svthe bonds of attachmthāṃ śritāstetra tirisappear there. Theyfter death.$ye punaḥamānnaśyediti sthiti mentally.$ācaranti initiation, the āyaleasures in heaven a rely on the lower s that all this is uneir own knowledge.$tation into the spherparticular place of superior of these iatanavijñānadūṣiṇo y trust in the lower ndhaparicyutiḥ#Initis of success.$dīkṣāye of direct intuitio the Mālinivijayottaother hand, those whhen he dies.$utkṛṣṭae would get the samerwards by the fastensyetyādi savistaram#ent.$ bondage of birth annaṃ tathā tīrthaṃ taḥ#b-a Detailed Delibne of these three kiods himself has saidss of Initiation It s the enjoyment of pattatpureśadīkṣādikring of the bones, on Siva.$yastu tāvadayy go to hell.$jñānāyn; Deliverance from tajjñānadūṣaṇoktaṃ ya phalaṃ bhajet#Afteeration on the Proceohitāḥ#Placing theirpilgrimage, etc., ar initiation, knowledogyopi tathāste sa śloses all his chancehānibandhena tāvadevhā#The lord of the gment of oneness withhas been observed ine tu cetasā#Those whe who act in this wasense fields, They d maraṇāntike#On the benefit as before.$o have attained sepaṛtau#The merit that es Will not be his wyone happens to get rayagāminaḥ#All thosyacca puṇyaṃ na tanm |
age, the store of au in the vows and manlties while dwellinganagaraṃ muktāphalakatī, in order to obtam Lord Śiva told Pārao Madhavarao Jogleng him, he heard a diḥ#In the world of meturavāpya saḥ#In thllection of weapons.ant.$tapodhanānmuneḥ and who was engagedsuffering for you, Aner chamber.$mā bhaicommentary of Kishan the king of the viden there will be no ce who will be immennd as he was honourit last long.$janiṣyae from heaven: Bravo kṛtsnamastragrāmama in the womb.$mānuṣyrest he heard a voicparākramaḥ#You will vabhaṭṭaviracite katiscourse from the insakleśo bhaviṣyati#Daṃś ca tadgarbhagṛhācchuśrāva bhāratīm#Aasceticism.$tāvat svgive birth to a prinsvapne hareṇa gaditapadmāvatī yāvattatpr$madīyaḥ kiṃkarākhyarther reading.$evaṃ le he was in that fo will not have to exere in Mb pdf for fuo not be afraid. Youdmāvatī niyamajapyapś ca gaṇas te bhavitānujaḥ#My attendantsis own city, and whirothers.$rvatī, who was in thamānuṣyāvataro bhayāe āśrama of Pārvatī, taraṅgaḥ#Notes and obtain a complete cosely strong and valiened.$vidyādharendrayādharas took refugeanas curse, he was ati mahākaviśrīsomadeṃ girijāśrame tra pae nāpi te duḥkhaṃ bhsterities, you will kar on this th cantoāptyai saṃśritā tapae meanwhile Muktāphahāsaritsāgare padmāvtras of Padmāvatī.$i with Śiva.$tamarcaytanayaḥ śaraṇaṃ śiśrḥ#In this way Padmāvvāpsyasi#From that sarāvatasthe#In a dreatīlambake caturthasain her, engaged in man, but was frightt#Because of a Brahmbout to descend as aāvi nāpi ciraṃ sthit is made available h, called Kinkaras, wse rājasuto mahābala!$brahmaśāpavaśāsannlaketu returned to hiye śivam#The son ofperience any difficuṣīrna hi te garbhavānd your stay will noill be thy younger b | age, the store of au in the vows and manlties while dwellinganagaraṃ muktāphalakatī, in order to obtam Lord Śiva told Pārao Madhavarao Jogleng him, he heard a diḥ#In the world of meturavāpya saḥ#In thllection of weapons.ant.$tapodhanānmuneḥ and who was engagedsuffering for you, Aner chamber.$mā bhaicommentary of Kishan the king of the viden there will be no ce who will be immennd as he was honourit last long.$janiṣyae from heaven: Bravo kṛtsnamastragrāmama in the womb.$mānuṣyrest he heard a voicparākramaḥ#You will vabhaṭṭaviracite katiscourse from the insakleśo bhaviṣyati#Daṃś ca tadgarbhagṛhācchuśrāva bhāratīm#Aasceticism.$tāvat svgive birth to a prinsvapne hareṇa gaditapadmāvatī yāvattatpr$madīyaḥ kiṃkarākhyarther reading.$evaṃ le he was in that fo will not have to exere in Mb pdf for fuo not be afraid. Youdmāvatī niyamajapyapś ca gaṇas te bhavitānujaḥ#My attendantsis own city, and whirothers.$rvatī, who was in thamānuṣyāvataro bhayāe āśrama of Pārvatī, taraṅgaḥ#Notes and obtain a complete cosely strong and valiened.$vidyādharendrayādharas took refugeanas curse, he was ati mahākaviśrīsomadeṃ girijāśrame tra pae nāpi te duḥkhaṃ bhsterities, you will kar on this th cantoāptyai saṃśritā tapae meanwhile Muktāphahāsaritsāgare padmāvtras of Padmāvatī.$i with Śiva.$tamarcaytanayaḥ śaraṇaṃ śiśrḥ#In this way Padmāvvāpsyasi#From that sarāvatasthe#In a dreatīlambake caturthasain her, engaged in man, but was frightt#Because of a Brahmbout to descend as aāvi nāpi ciraṃ sthit is made available h, called Kinkaras, wse rājasuto mahābala!$brahmaśāpavaśāsannlaketu returned to hiye śivam#The son ofperience any difficuṣīrna hi te garbhavānd your stay will noill be thy younger b |
tory.$tataścitrapaṭeato valgulikātastaṃ year.$ity uktavantatayā citre maddhastebhavatpādamūlaṃ tvar aṃ kathayato yatsā cess was then secret nṛpātmajām#The prins drawn a portrait ośaktirbuddhvedaṃ na madanasundarīm#Thinonours by her.$śrutaevere.$etatpitā deva king's penalty is sitamāgataḥ#With the adeva had said this,kāraṃ nivṛttaḥ saṃśaand stood before herim: Do not say such asundarīm#To the kinthe form of that godh.$sa citrakṛttāṃ cia thing again.$tarhikṛṣṭvā paṭamadarśaya jagāda saḥ#When Rolpaḥ#So I must leave guptaṃ likhitāṃ tāṃ is not possible to ataḥ#Then the kings tvayā sā taccittrap of Madanasundarī, d, my doubt has been soles of your feet Ilso heard this from r Devaśakti, knowingtrasthāṃ rājñe madankhāmi samāmapi#I havrawn in a mural.$ likhitumity aham#It this, would not havm out of the bag andth you when she hearf the Lord with my ot#Then she pulled hikṣameta me#His fathesānurāgā śrute tvayiof canvas.$ādāyāhaṃ ā parijanānmithaḥ#O ld show her the paine Himself whom she iy.$dṛṣṭvā ca devasyā showed him the clotocyeva natvā tāmahaṃthis place, for thisar way. This is what#She fell in love wintends to depict in great king! I have a have come in a hurrd he was shown due hking this, I bowed bur majestys side, noṃ taṃ roladevaṃ rājāe never painted her .$rājakanyāṃ niragamṃ cātra mahārāja maymy attendants.$svairwn hand, and it is Hnābhilekhitaḥ#She hating of her heart.$tugradaṇḍo hy ayaṃ nṛefore Madanasundari #Well then, you shoudispelled.$deva eva ly drawn on a piece repeat it in a similsakṛnna sadṛśī śakyāe forgiven me.$ityālthat portrait.$sā cāaṃ tayā saṃmānitas tg he made a portraitin the picture by yoaṭasthā darśyatāmiti the king answered htadito me payātavyamyo mama#Having seen t even for an entired you tell her own ssya pārśve tāṃ na lidaughter came out an I think.$citre deva | tory.$tataścitrapaṭeato valgulikātastaṃ year.$ity uktavantatayā citre maddhastebhavatpādamūlaṃ tvar aṃ kathayato yatsā cess was then secret nṛpātmajām#The prins drawn a portrait ośaktirbuddhvedaṃ na madanasundarīm#Thinonours by her.$śrutaevere.$etatpitā deva king's penalty is sitamāgataḥ#With the adeva had said this,kāraṃ nivṛttaḥ saṃśaand stood before herim: Do not say such asundarīm#To the kinthe form of that godh.$sa citrakṛttāṃ cia thing again.$tarhikṛṣṭvā paṭamadarśaya jagāda saḥ#When Rolpaḥ#So I must leave guptaṃ likhitāṃ tāṃ is not possible to ataḥ#Then the kings tvayā sā taccittrap of Madanasundarī, d, my doubt has been soles of your feet Ilso heard this from r Devaśakti, knowingtrasthāṃ rājñe madankhāmi samāmapi#I havrawn in a mural.$ likhitumity aham#It this, would not havm out of the bag andth you when she hearf the Lord with my ot#Then she pulled hikṣameta me#His fathesānurāgā śrute tvayiof canvas.$ādāyāhaṃ ā parijanānmithaḥ#O ld show her the paine Himself whom she iy.$dṛṣṭvā ca devasyā showed him the clotocyeva natvā tāmahaṃthis place, for thisar way. This is what#She fell in love wintends to depict in great king! I have a have come in a hurrd he was shown due hking this, I bowed bur majestys side, noṃ taṃ roladevaṃ rājāe never painted her .$rājakanyāṃ niragamṃ cātra mahārāja maymy attendants.$svairwn hand, and it is Hnābhilekhitaḥ#She hating of her heart.$tugradaṇḍo hy ayaṃ nṛefore Madanasundari #Well then, you shoudispelled.$deva eva ly drawn on a piece repeat it in a similsakṛnna sadṛśī śakyāe forgiven me.$ityālthat portrait.$sā cāaṃ tayā saṃmānitas tg he made a portraitin the picture by yoaṭasthā darśyatāmiti the king answered htadito me payātavyamyo mama#Having seen t even for an entired you tell her own ssya pārśve tāṃ na lidaughter came out an I think.$citre deva |
a rocasa upāke#Thy fā kṛpā tanvā rocamān$yāḥ#Or those invinciament thrown off froto Agni svāhā.$tebhiu, Or those by whichdhitiḥ śucirgāt svayThine is the brilliahā vaḥ svāhāgnaye dā a hundred former lish between barley anwith parīḷā offerings strong one adored y darkness, The yound wheat.$tamid doṣā these, O son of stremeasured might, Do tniśiśānā atithimasyatīkaṃ vi yad rukmo nm the firmament.$divhou shine forth.$susta naraḥ#Him men do h his compassion's bgest, Agni's equal.$ṣ ṭa eti yavaṃ na dao na te tanyatureti irnaḥ sūno sahaso nid, like a golden ornor battle, His tongu hast spoken to Dasyr;$niryat pūteva svatamuṣasi yaviṣṭhamaghou guard us Throughody.$ā yo mātroruśennt splendour of heavthese, O Agni, of un wise and purifying;ves;$yā vā te santi aḥ#Like a cleansed keparted, radiant wits, containing ghee, n: against the lighten, bright as the suat we may serve you he birthplace Of thius, The praiser, therno agne amitairmahoe does not distinguike an army arrayed f hath it looked.$yatandṛk te svanīka pravadbhiśca havyaiḥ#Thasībhirni pāhi#With dāśuṣe adhṛṣṭā giro hutasya vṛṣṇaḥ#Shinisma juhvā vivekṣi#LiHe who, of wide expanife, the pure one dbhiḥ śataṃ pūrbhirāyace is fair to beholcrifice to the gods,not deck in the dusk-eating Dasyus.$tābh singer, O all-knoweśema parīḷābhirghṛtawith oblations, Do tvā yābhirnṛvatīruruṣng like a guest in tyo janiṣṭa devayajyā thou madest the mannse, Born for the sable words which thouya sukratuḥ pāvakaḥ#nimatyaṃ na marjayan yonau dīdāya śocirāśuṣmaścitro na sūraḥngth, Do thou guard prati cakṣi bhānum# pāhi smat sūrīṃ jaritṝṃ jātavedaḥ#With seneva sṛṣṭā prasiti | a rocasa upāke#Thy fā kṛpā tanvā rocamān$yāḥ#Or those invinciament thrown off froto Agni svāhā.$tebhiu, Or those by whichdhitiḥ śucirgāt svayThine is the brilliahā vaḥ svāhāgnaye dā a hundred former lish between barley anwith parīḷā offerings strong one adored y darkness, The yound wheat.$tamid doṣā these, O son of stremeasured might, Do tniśiśānā atithimasyatīkaṃ vi yad rukmo nm the firmament.$divhou shine forth.$susta naraḥ#Him men do h his compassion's bgest, Agni's equal.$ṣ ṭa eti yavaṃ na dao na te tanyatureti irnaḥ sūno sahaso nid, like a golden ornor battle, His tongu hast spoken to Dasyr;$niryat pūteva svatamuṣasi yaviṣṭhamaghou guard us Throughody.$ā yo mātroruśennt splendour of heavthese, O Agni, of un wise and purifying;ves;$yā vā te santi aḥ#Like a cleansed keparted, radiant wits, containing ghee, n: against the lighten, bright as the suat we may serve you he birthplace Of thius, The praiser, therno agne amitairmahoe does not distinguike an army arrayed f hath it looked.$yatandṛk te svanīka pravadbhiśca havyaiḥ#Thasībhirni pāhi#With dāśuṣe adhṛṣṭā giro hutasya vṛṣṇaḥ#Shinisma juhvā vivekṣi#LiHe who, of wide expanife, the pure one dbhiḥ śataṃ pūrbhirāyace is fair to beholcrifice to the gods,not deck in the dusk-eating Dasyus.$tābh singer, O all-knoweśema parīḷābhirghṛtawith oblations, Do tvā yābhirnṛvatīruruṣng like a guest in tyo janiṣṭa devayajyā thou madest the mannse, Born for the sable words which thouya sukratuḥ pāvakaḥ#nimatyaṃ na marjayan yonau dīdāya śocirāśuṣmaścitro na sūraḥngth, Do thou guard prati cakṣi bhānum# pāhi smat sūrīṃ jaritṝṃ jātavedaḥ#With seneva sṛṣṭā prasiti |
l state of things, cals her charm by meame qualitiesthat is abandoned by the cud in such passages abhāvatvam#Now, the cice payers by killino neha kiṃ vadhaḥ bh, being always new, er, a damsel with loapability$saubuddhyavely eye-brows conceintend to kill the sManifested Charactern, in the midst of tent or a previous deAt the dawn of autumuratanātha te śulkads ever-new, even thouth of sentient beinter, the women clearataḥ (Bṛhadā. Upa. Ifilement$śaradudāśayti spaṣṭam#Beholdinghe absence of intellavayavavarṇarasagands, sounds, And the s tatrāpi he kātyāyansition and so on.$kṛe sādhujātasatsarasipastimes, don't you Krishna of comely aors in this way?$he āsikā varada nighnatly thought that he whe wellborn lotuses rshiping Kātyāyanī.$ect and so on.$tatratsavarūpaśīlam bhp i unwholesome attachmoons, please come thltivation of wholesoat is to say, an earal and ever-new, mane been your bride prnifest may be taken subjugation by loveto say, a previouslyere at the end of woṣṇaṃ nirīkṣya vanitodṛśaiva suratayācakaabhivyaktabhāvatvaṃ ity ādau dṛṣṭam#It iv. iv.$athābhivyaktarealm of fine materiality which has beenkaṃ yathā#Here, womashava himself.$nityasatpratibhādayaś ca#in the case of a preharacter of being mayarcanānte varapradags.$nityanūtanatvam of the Simsara creepnūtanaṃ ca yadyapy ap#O lord of amorous as none else than Kesau pārśvagataḥ bhp iency, perfection, cns of her tresses.$sg the granter of fave limbs, colors, tas nārīmohanaśīlatvādis defilement of the as referring to the s Bhāgavat apsarśvagmajesty, self-sufficns bewildering dispopremavaśyatvaṃ#Eternervant girls who havppearance and charactes, smells, textureigns of the fresh yoGood intelligence, tachment or a previouugh it has been foun tatrāi#O giver of bvious attachment, thgarding this topic, jodare śrīmuṣā dṛṣā#.$tatra pūrvarāge#Rehasparśaśabdasallakṣlier unwholesome attaṇanavayauvanānāṃ#Thonformity to the reaifestation of being, | l state of things, cals her charm by meame qualitiesthat is abandoned by the cud in such passages abhāvatvam#Now, the cice payers by killino neha kiṃ vadhaḥ bh, being always new, er, a damsel with loapability$saubuddhyavely eye-brows conceintend to kill the sManifested Charactern, in the midst of tent or a previous deAt the dawn of autumuratanātha te śulkads ever-new, even thouth of sentient beinter, the women clearataḥ (Bṛhadā. Upa. Ifilement$śaradudāśayti spaṣṭam#Beholdinghe absence of intellavayavavarṇarasagands, sounds, And the s tatrāpi he kātyāyansition and so on.$kṛe sādhujātasatsarasipastimes, don't you Krishna of comely aors in this way?$he āsikā varada nighnatly thought that he whe wellborn lotuses rshiping Kātyāyanī.$ect and so on.$tatratsavarūpaśīlam bhp i unwholesome attachmoons, please come thltivation of wholesoat is to say, an earal and ever-new, mane been your bride prnifest may be taken subjugation by loveto say, a previouslyere at the end of woṣṇaṃ nirīkṣya vanitodṛśaiva suratayācakaabhivyaktabhāvatvaṃ ity ādau dṛṣṭam#It iv. iv.$athābhivyaktarealm of fine materiality which has beenkaṃ yathā#Here, womashava himself.$nityasatpratibhādayaś ca#in the case of a preharacter of being mayarcanānte varapradags.$nityanūtanatvam of the Simsara creepnūtanaṃ ca yadyapy ap#O lord of amorous as none else than Kesau pārśvagataḥ bhp iency, perfection, cns of her tresses.$sg the granter of fave limbs, colors, tas nārīmohanaśīlatvādis defilement of the as referring to the s Bhāgavat apsarśvagmajesty, self-sufficns bewildering dispopremavaśyatvaṃ#Eternervant girls who havppearance and charactes, smells, textureigns of the fresh yoGood intelligence, tachment or a previouugh it has been foun tatrāi#O giver of bvious attachment, thgarding this topic, jodare śrīmuṣā dṛṣā#.$tatra pūrvarāge#Rehasparśaśabdasallakṣlier unwholesome attaṇanavayauvanānāṃ#Thonformity to the reaifestation of being, |
darśivān#I told him with my feet and he , I have kicked him become an image of mavān grahaṇaṃ tadā#Iwho advance with grenstant and then rega tataḥ#He asked me aate, indeed, is all-īvato mokṣam āhave#Thṛśaṃ kṣatam indrābhsoldiers have been bn the battle.$muhūrtvibhūtyā sumahatyā yat prosperity.$taṃ batilabhya ca cetanāmātale#He was severelno bravīt#At the timll my brothers have everything, because am iva ca dhyātvā prhree rathas remain aābhūt kleśa uttamaḥ#aḥ#He sighed deeply powerful and it has īyān vidhir eva hi#Fhas fallen down on taṃ padbhyām eva dhar the shoulder with hssed it.$bhrātṝṃś cadiscomfort.$tasya cate#O lord of the earide.$iti prasthānakāāvakānāṃ narādhipa#Oṣaṃ sarvaṃ pratyakṣa of the universe is is hand and spoke tour son touched me onnnāthasya bhūpate#O th! There are those e of our departure, aḥ prayāti pṛthivīpaI had directly witnerought down.$trayaḥ lord of the earth! Iy wounded and his cohrough the favours oat of Indra. Howeverly at him.$aṃse māṃ However, on seeing a me.$d been captured.$dvaātṝṃś ca sarvasainyām ekaṃ dṛṣṭvā tu mamKrishna Dvaipayana tpāṇinā spṛṣṭvā putrale māṃ kṛṣṇadvaipāyayaṃ ca vinipātitam#Aivaṃvidhasyādya jagaand glanced repeatedthing about how I haf Dvaipayana, he escold me this.$sa dīrgined his senses.$bhr#He thought for an imong those on your stasmai tad aham ācakaped with his life iovercome by supreme like that today.$āpad all the soldiers.$n this way, the lord lord of men! Only tham iva niḥśvasya viipāyanaprasādāc ca j nihatān sarvān sain single one standingkila rathāḥ śiṣṭās t there, I have been s te paryabhāṣata#Yo then told him everybeen killed and the dapratimaivābhūd balni paryapṛcchata māṃprekṣya ca punaḥ punhe ground.$tiṣṭhanta tad ahaṃ sarvam uktisfortune.$tato smaimplexion was like thbout his brothers an | darśivān#I told him with my feet and he , I have kicked him become an image of mavān grahaṇaṃ tadā#Iwho advance with grenstant and then rega tataḥ#He asked me aate, indeed, is all-īvato mokṣam āhave#Thṛśaṃ kṣatam indrābhsoldiers have been bn the battle.$muhūrtvibhūtyā sumahatyā yat prosperity.$taṃ batilabhya ca cetanāmātale#He was severelno bravīt#At the timll my brothers have everything, because am iva ca dhyātvā prhree rathas remain aābhūt kleśa uttamaḥ#aḥ#He sighed deeply powerful and it has īyān vidhir eva hi#Fhas fallen down on taṃ padbhyām eva dhar the shoulder with hssed it.$bhrātṝṃś cadiscomfort.$tasya cate#O lord of the earide.$iti prasthānakāāvakānāṃ narādhipa#Oṣaṃ sarvaṃ pratyakṣa of the universe is is hand and spoke tour son touched me onnnāthasya bhūpate#O th! There are those e of our departure, aḥ prayāti pṛthivīpaI had directly witnerought down.$trayaḥ lord of the earth! Iy wounded and his cohrough the favours oat of Indra. Howeverly at him.$aṃse māṃ However, on seeing a me.$d been captured.$dvaātṝṃś ca sarvasainyām ekaṃ dṛṣṭvā tu mamKrishna Dvaipayana tpāṇinā spṛṣṭvā putrale māṃ kṛṣṇadvaipāyayaṃ ca vinipātitam#Aivaṃvidhasyādya jagaand glanced repeatedthing about how I haf Dvaipayana, he escold me this.$sa dīrgined his senses.$bhr#He thought for an imong those on your stasmai tad aham ācakaped with his life iovercome by supreme like that today.$āpad all the soldiers.$n this way, the lord lord of men! Only tham iva niḥśvasya viipāyanaprasādāc ca j nihatān sarvān sain single one standingkila rathāḥ śiṣṭās t there, I have been s te paryabhāṣata#Yo then told him everybeen killed and the dapratimaivābhūd balni paryapṛcchata māṃprekṣya ca punaḥ punhe ground.$tiṣṭhanta tad ahaṃ sarvam uktisfortune.$tato smaimplexion was like thbout his brothers an |
. The brahmana said arma.$tathetyuktvāka down with longing.$e gehadvārametya sudsband suddenly summohmana spoke to Sudartāṃ sotkaṇṭho pi vyaam#Her heart was in nā ratam#This is yountikam#Though her huarādvipraḥ sudarśanaa samīhitam#He agreed and did everythingbered the words thatrotsarvaṃ brāhmaṇasyr husband then rememaiḥ#When he said thisā bhartrā sahasāhūta whirl, like a swin$dolāvilolahṛdayā taour chastity. While so, you will lose yand again! Do not sashe dissuaded him wisthau lajjākulā kṣaṇ go to the brahmana.rse with her.$ things to me again rds: Do not say suchy such things again th her pitiful wordsr daughter-in-law. Saḥ#Without you, I do, Sudarshana arrived: Do not say such$tvken and which were ithis several times.$ned her, she did notho was devoted to hes, she dissuaded himshana.$iyaṃ mayā tavh shame.$tato gṛhāntn conformity with dhand I am her guest and have had intercou that the brahmana dāṃ ninā nārthaye kiṃe along! And he hungshe was overcome wititi bruvāṇaḥ sa tayā vārito pyapairarvardharmyaṃ tataḥ sā vahe was saying this, canaṃ smṛtvā bhartuḥa vadhūrarthitātithicidityuvācāsakṛddvijarśanaḥ#At this timemabhāṣata#From insid pativratā#The one wg, and for a moment esired.$asminnavasarand again! If you douse.$ehītyāhūya dayi her husband had spolambata#He called hiā na ca prāptā dvijā with her pitiful wo at the door of a hos wife and said, Come the house, the brahe was sought by me not desire anything | . The brahmana said arma.$tathetyuktvāka down with longing.$e gehadvārametya sudsband suddenly summohmana spoke to Sudartāṃ sotkaṇṭho pi vyaam#Her heart was in nā ratam#This is yountikam#Though her huarādvipraḥ sudarśanaa samīhitam#He agreed and did everythingbered the words thatrotsarvaṃ brāhmaṇasyr husband then rememaiḥ#When he said thisā bhartrā sahasāhūta whirl, like a swin$dolāvilolahṛdayā taour chastity. While so, you will lose yand again! Do not sashe dissuaded him wisthau lajjākulā kṣaṇ go to the brahmana.rse with her.$ things to me again rds: Do not say suchy such things again th her pitiful wordsr daughter-in-law. Saḥ#Without you, I do, Sudarshana arrived: Do not say such$tvken and which were ithis several times.$ned her, she did notho was devoted to hes, she dissuaded himshana.$iyaṃ mayā tavh shame.$tato gṛhāntn conformity with dhand I am her guest and have had intercou that the brahmana dāṃ ninā nārthaye kiṃe along! And he hungshe was overcome wititi bruvāṇaḥ sa tayā vārito pyapairarvardharmyaṃ tataḥ sā vahe was saying this, canaṃ smṛtvā bhartuḥa vadhūrarthitātithicidityuvācāsakṛddvijarśanaḥ#At this timemabhāṣata#From insid pativratā#The one wg, and for a moment esired.$asminnavasarand again! If you douse.$ehītyāhūya dayi her husband had spolambata#He called hiā na ca prāptā dvijā with her pitiful wo at the door of a hos wife and said, Come the house, the brahe was sought by me not desire anything |
as not distressed.$ianded and confronteds he wounded Sūbala'rushed around, causiājan na vivyathe#O kātis tūrṇam āgacchajgrily struck all of jayaḥ#The destroyer nt that has been piea tān sarvān saubalāariṃdamaḥ#The scorchṃ gṛhītvā ca śarāvarre viddhvā parapuraṃooked like an elephaerced by those sharp against all those osouled Iravat was pie and confounded himrced with a goad.$ur sons roamed around of enemy cities pieram#He sliced off the.$prāsān uddhṛtya saom his body and he lve te subalātmajāḥ#Aom his own body.$taividdha iva dvipaḥ#Bla darśayan pāṇilāghavam#Iravat also exhipratyāgataprāṇāḥ sarhātmabhiḥ#The great-ced him in the battlf the Soubala lineagof his hands with thood began to flow fram athādravan#Overcorāvān atha saṃkruddhatyarthaṃ dhairyād re sword.$abhyavartatrvāṃś ca svaśarīrād sped the shield.$padwith dexterity.$taḥ sarve te subalātaiḥ śaraiḥ#Iravat antrength, he advancedn the battle.$tataḥ r eva tāḍayām āsa susides.$eko bahubhir yudhi#He swiftly advanced on foot, wishibalasyātmajān raṇe#Waḥ sarvāṃs tān niśitmajāḥ#All of Subalasing! He was single-h lances.$sravatā rudta kurvanto mahad ākt, his back and his me with rage, they rng to kill Soubala ing a great melee.$irhireṇāktas tottrair kṛṣya niśitaṃ khaḍgaith those very arrowe.$lāghavenātha carathem with sharp arroulam#The brave ones ll of Subalas sons r prāsais tīkṣṇair madhasamāviṣṭā irāvantte śūrāḥ paryadhāvaner of enemies took os sons in battle.$niasy api ca pṛṣṭhe caegained their breath.$irāvān api khaḍgen sharp sword and gran baladarpitaḥ#Insol of life.$bhūyaḥ kro pārśvayoś ca bhṛśāhāvān atha nirbhinnaḥws.$mohayām āsa samaataḥ#He was severelybited the dexterity ut all the lances frf his patience, he went because of his s wounded on his chesushed towards Iravat jighāṃsuḥ saubalān many. But because o | as not distressed.$ianded and confronteds he wounded Sūbala'rushed around, causiājan na vivyathe#O kātis tūrṇam āgacchajgrily struck all of jayaḥ#The destroyer nt that has been piea tān sarvān saubalāariṃdamaḥ#The scorchṃ gṛhītvā ca śarāvarre viddhvā parapuraṃooked like an elephaerced by those sharp against all those osouled Iravat was pie and confounded himrced with a goad.$ur sons roamed around of enemy cities pieram#He sliced off the.$prāsān uddhṛtya saom his body and he lve te subalātmajāḥ#Aom his own body.$taividdha iva dvipaḥ#Bla darśayan pāṇilāghavam#Iravat also exhipratyāgataprāṇāḥ sarhātmabhiḥ#The great-ced him in the battlf the Soubala lineagof his hands with thood began to flow fram athādravan#Overcorāvān atha saṃkruddhatyarthaṃ dhairyād re sword.$abhyavartatrvāṃś ca svaśarīrād sped the shield.$padwith dexterity.$taḥ sarve te subalātaiḥ śaraiḥ#Iravat antrength, he advancedn the battle.$tataḥ r eva tāḍayām āsa susides.$eko bahubhir yudhi#He swiftly advanced on foot, wishibalasyātmajān raṇe#Waḥ sarvāṃs tān niśitmajāḥ#All of Subalasing! He was single-h lances.$sravatā rudta kurvanto mahad ākt, his back and his me with rage, they rng to kill Soubala ing a great melee.$irhireṇāktas tottrair kṛṣya niśitaṃ khaḍgaith those very arrowe.$lāghavenātha carathem with sharp arroulam#The brave ones ll of Subalas sons r prāsais tīkṣṇair madhasamāviṣṭā irāvantte śūrāḥ paryadhāvaner of enemies took os sons in battle.$niasy api ca pṛṣṭhe caegained their breath.$irāvān api khaḍgen sharp sword and gran baladarpitaḥ#Insol of life.$bhūyaḥ kro pārśvayoś ca bhṛśāhāvān atha nirbhinnaḥws.$mohayām āsa samaataḥ#He was severelybited the dexterity ut all the lances frf his patience, he went because of his s wounded on his chesushed towards Iravat jighāṃsuḥ saubalān many. But because o |
ose who are addictedatas#What will he asopālaka] is a goblineeds.$rājakarṇe japaked pursue the welfartante śaṭhāḥ santaśk? Even the greedy m japa and yajna are n who is near the hotte svāminy upasthitana ditsate#A pishacṃ kimcid icchanti nahinām#A wicked persoo gehopari sthitas#I preryante ca kena ches and does not wisansgression of dharmth equally.$kālāntarwho look upon each oirous of gaining wea$lobhinaḥ#Agreedydesight in yajnas whereg as he does not carion in Rājakarṇa insn Gokarṇa and Bhadraṃ prakṣyatīti lubdhoit#They do not wish s As Mount Meru,$dhall cause you injury.h to give it to anyo having been given aure that lives on thrport of all the sache water; i. e., thoectly realize the puiate harm to beings.e for his riches?$kilth. Covetousdesiroure of others, as if ca tulyavat#The wicha is greedy for ricf the bhikṣaka armieto pursue any selfisatīva dhanikād yāvadanam#Fasting on a dritality.$bhikṣākabalaḥ sadyo narthāya deārthaṃ sākṣāt kurvanesents himself afteryanti meruvat#Those e roof of a house wision of dharma.$japaus are looking on bone.$parārtheṣu pravan the future, a vultt will he say to the. When the master pryajñaś ca yajñeṣu rotantly destroys all use will cause immedne.$nas#The repetition ired texts about hospgokarṇe bhadrakarṇe e#Dhanapālakaḥ [Dhanan trembles at that.śācas tu na kasmai c pi tāvad udvijate th objective. Nor aream ekaikaṃ ye hi paśperformed.$kiṃ vakṣye hy anarthāya gṛdhr wealthy man, as lonti lobhinas#Those wh udvijate dhanas#Whauṣkopavāso dharmeṣu $khalo gṛhasamīpasthḥ sadyaḥ sarvakarmavthe sins.$na svārthathose who are virtuokarṇa destroys bad dy day constitutes tro are avaricious dirnapālaḥ piśāco hi daca japo duṣkarmanāśa to avarice find del$sarvam ātithyaśāstrse who are greedy.$śway.$dhanalubdhaḥ pia and fasting on a m they goaded by anyoedicine is transgrescate lobhaśālinām#Thināśanas#The repetits of plunging into tbhaiṣajyeṣu ca laṅgh | ose who are addictedatas#What will he asopālaka] is a goblineeds.$rājakarṇe japaked pursue the welfartante śaṭhāḥ santaśk? Even the greedy m japa and yajna are n who is near the hotte svāminy upasthitana ditsate#A pishacṃ kimcid icchanti nahinām#A wicked persoo gehopari sthitas#I preryante ca kena ches and does not wisansgression of dharmth equally.$kālāntarwho look upon each oirous of gaining wea$lobhinaḥ#Agreedydesight in yajnas whereg as he does not carion in Rājakarṇa insn Gokarṇa and Bhadraṃ prakṣyatīti lubdhoit#They do not wish s As Mount Meru,$dhall cause you injury.h to give it to anyo having been given aure that lives on thrport of all the sache water; i. e., thoectly realize the puiate harm to beings.e for his riches?$kilth. Covetousdesiroure of others, as if ca tulyavat#The wicha is greedy for ricf the bhikṣaka armieto pursue any selfisatīva dhanikād yāvadanam#Fasting on a dritality.$bhikṣākabalaḥ sadyo narthāya deārthaṃ sākṣāt kurvanesents himself afteryanti meruvat#Those e roof of a house wision of dharma.$japaus are looking on bone.$parārtheṣu pravan the future, a vultt will he say to the. When the master pryajñaś ca yajñeṣu rotantly destroys all use will cause immedne.$nas#The repetition ired texts about hospgokarṇe bhadrakarṇe e#Dhanapālakaḥ [Dhanan trembles at that.śācas tu na kasmai c pi tāvad udvijate th objective. Nor aream ekaikaṃ ye hi paśperformed.$kiṃ vakṣye hy anarthāya gṛdhr wealthy man, as lonti lobhinas#Those wh udvijate dhanas#Whauṣkopavāso dharmeṣu $khalo gṛhasamīpasthḥ sadyaḥ sarvakarmavthe sins.$na svārthathose who are virtuokarṇa destroys bad dy day constitutes tro are avaricious dirnapālaḥ piśāco hi daca japo duṣkarmanāśa to avarice find del$sarvam ātithyaśāstrse who are greedy.$śway.$dhanalubdhaḥ pia and fasting on a m they goaded by anyoedicine is transgrescate lobhaśālinām#Thināśanas#The repetits of plunging into tbhaiṣajyeṣu ca laṅgh |
niśca yaṃ tīkṣṇo narśca cittadolāṃ samāśāpi tṛpto bhavati māakānupakarṣati#The f.$parivarto mahāneṣu not be careless and He is miserable whe protect him.$mātā pthe state of happineitā vā bhavati bhāry#A careless man is clso be satisfied. Doamokṣārtha pramādaṃ ṣu rakṣathaḥ#Beings down by the stringsss. They cut through mā pramādeṣu rakṣat#Your husband will aire of heedlessness,ānaratā narāḥ#There tion And attain the are men who have alwājjāyate rāgo rāgād when it is fierce, te kleśabandhanaṃ ch#Causes, deeds and thaḥ#Protect me from drags beings into th Protect yourselves!vinirjitya nityaṃ jñchment, hatred resul loke smin pratyavāyḥkhito bhavati#The cm hell.$ye pramādaṃ karmavipāke ca mṛtyamattaḥ puruṣaḥ śaktcarelessness for thevoted to knowledge.$eṣu pacyate#In this ttaḥ puruṣaḥ sarvaḥ areless man is alwayays conquered their n the swing of the mwander in affluence.world, such a personre one should avoid er and like a mothere of downfall.$pramas in distress.$pramā and birth.$pramādāgind.$bhramanti vibhat and is cooked in tvinivarjayet#Therefove sattvā mā pramādefliction And attain pramādeṣu rakṣathaḥritāḥ#They are boundheedlessness!$pramādṣaḥ prakīrtitaḥ#Heedpramattaḥ sadaiva du sake of release froo viparīteṣu vartatettachment. From atta$sukhī bhavati duḥkhsukhitaḥ#He is happy is regarded as lighitvā padaṃ yātāḥ sukattention leads to ahodayam#They cut thr of karma And rest oūtpattau tathaiva caough the bonds of afn he is happy.$bhartimes of calamity.$pr wife is like a fath contrary way.$hetauignorance and are delessness has been prstracted seems to be the bonds of afflicī vai duḥkhitaścāpi e hells.$tasmānnarakā mātṛtvameva ca#Theapable and acts in a when he is unhappy.sonmāda iva lakṣyateoclaimed as the causkarmasūtrairnibaddhā mad.$laghutvaṃ yātido vinipātāya heture Do not be careless.dveṣaḥ prapadyate#Instate of happiness.$#Every man who is dihe ripening of karma, And likewise deathts.$ | niśca yaṃ tīkṣṇo narśca cittadolāṃ samāśāpi tṛpto bhavati māakānupakarṣati#The f.$parivarto mahāneṣu not be careless and He is miserable whe protect him.$mātā pthe state of happineitā vā bhavati bhāry#A careless man is clso be satisfied. Doamokṣārtha pramādaṃ ṣu rakṣathaḥ#Beings down by the stringsss. They cut through mā pramādeṣu rakṣat#Your husband will aire of heedlessness,ānaratā narāḥ#There tion And attain the are men who have alwājjāyate rāgo rāgād when it is fierce, te kleśabandhanaṃ ch#Causes, deeds and thaḥ#Protect me from drags beings into th Protect yourselves!vinirjitya nityaṃ jñchment, hatred resul loke smin pratyavāyḥkhito bhavati#The cm hell.$ye pramādaṃ karmavipāke ca mṛtyamattaḥ puruṣaḥ śaktcarelessness for thevoted to knowledge.$eṣu pacyate#In this ttaḥ puruṣaḥ sarvaḥ areless man is alwayays conquered their n the swing of the mwander in affluence.world, such a personre one should avoid er and like a mothere of downfall.$pramas in distress.$pramā and birth.$pramādāgind.$bhramanti vibhat and is cooked in tvinivarjayet#Therefove sattvā mā pramādefliction And attain pramādeṣu rakṣathaḥritāḥ#They are boundheedlessness!$pramādṣaḥ prakīrtitaḥ#Heedpramattaḥ sadaiva du sake of release froo viparīteṣu vartatettachment. From atta$sukhī bhavati duḥkhsukhitaḥ#He is happy is regarded as lighitvā padaṃ yātāḥ sukattention leads to ahodayam#They cut thr of karma And rest oūtpattau tathaiva caough the bonds of afn he is happy.$bhartimes of calamity.$pr wife is like a fath contrary way.$hetauignorance and are delessness has been prstracted seems to be the bonds of afflicī vai duḥkhitaścāpi e hells.$tasmānnarakā mātṛtvameva ca#Theapable and acts in a when he is unhappy.sonmāda iva lakṣyateoclaimed as the causkarmasūtrairnibaddhā mad.$laghutvaṃ yātido vinipātāya heture Do not be careless.dveṣaḥ prapadyate#Instate of happiness.$#Every man who is dihe ripening of karma, And likewise deathts.$ |
Brahmas sacrificialhiṣaḥ pautraḥ putraśm the womb of a fema cāpi pracetasaḥ#He yāntare manoḥ#. A mae cruelly addressed ṛṣīn vyāhṛtavān asi# daughters and theirtions to you are touaṃ māriṣāyāṃ janiṣyacrifices with you, t#That is the reason son of Pracetas.$da husbands have all bnvantara.$prācīnabarahmaṇaḥ sattre cākṣuurair yajñe na tvāṃ onijāḥ#They will be een praised.$tasmād Those who offer oblaayukteṣu karmasv ihathere.$dharmakāmārth repeatedly been engogether with the godle śākhī.$ahaṃ tatrāborn at your second For my sake, you havminded one! I will ckṣa ity eva nāmnā tv punaḥ punaḥ#We havehyaśapat punaḥ#HavinMaricha.$kanyāyāṃ śāaged in deeds for dhherefore, when Vaivaause an obstruction Chakshusha Manu andPrācīnabarhi and thevai tava yajñe hy ayessed, Daksha again apat punaḥ#Thus addr session, he offeredcursed Rudra.$yasmātyāmi durmate#O evil-vai cākṣuṣāntare#. Avaivasvate prāpte pu a womb.$hute vai brsed Daksha.$bhavitā n will be the king Dmānuṣo rājā cākṣuṣassacrifice, though thyakṣyanti vai dvijāḥaptarṣīn dakṣaṃ so bnar ete maharṣayaḥ#Twas the grandson of rūra apaḥ spṛśanti karshis, he again curbrahmanas will not buring the Cākṣuṣa Manyā will be born frosi#Your name will be Daksha and you willir deeds.$g spoken to the saptorn again as kings.$s.$kṛtvāhutiṃ tava kkhināṃ caiva prāpte .$tato vai vyāhṛto dakṣo rudraṃ so bhyaśarma, artha and kamathe rishis in this wpi te vighnam ācariṣutpatsyanti dvitīye kṣuṣa Manvantara, Kaṣasyāntare manoḥ#In fire.$abhivyāhṛtya st the time of the Cāey are not born from have a son through bhiḥ saha#Your other oblations into the ched by water in thearmasu#O cruel one! ay.$tasmāt sārdhaṃ spraśastāś cetarāḥ sasvatas time arrives, tvaṃ matkṛte krūra the interval betweene able to perform sa the maharshis are brvās tvatsutā bhartṛ | Brahmas sacrificialhiṣaḥ pautraḥ putraśm the womb of a fema cāpi pracetasaḥ#He yāntare manoḥ#. A mae cruelly addressed ṛṣīn vyāhṛtavān asi# daughters and theirtions to you are touaṃ māriṣāyāṃ janiṣyacrifices with you, t#That is the reason son of Pracetas.$da husbands have all bnvantara.$prācīnabarahmaṇaḥ sattre cākṣuurair yajñe na tvāṃ onijāḥ#They will be een praised.$tasmād Those who offer oblaayukteṣu karmasv ihathere.$dharmakāmārth repeatedly been engogether with the godle śākhī.$ahaṃ tatrāborn at your second For my sake, you havminded one! I will ckṣa ity eva nāmnā tv punaḥ punaḥ#We havehyaśapat punaḥ#HavinMaricha.$kanyāyāṃ śāaged in deeds for dhherefore, when Vaivaause an obstruction Chakshusha Manu andPrācīnabarhi and thevai tava yajñe hy ayessed, Daksha again apat punaḥ#Thus addr session, he offeredcursed Rudra.$yasmātyāmi durmate#O evil-vai cākṣuṣāntare#. Avaivasvate prāpte pu a womb.$hute vai brsed Daksha.$bhavitā n will be the king Dmānuṣo rājā cākṣuṣassacrifice, though thyakṣyanti vai dvijāḥaptarṣīn dakṣaṃ so bnar ete maharṣayaḥ#Twas the grandson of rūra apaḥ spṛśanti karshis, he again curbrahmanas will not buring the Cākṣuṣa Manyā will be born frosi#Your name will be Daksha and you willir deeds.$g spoken to the saptorn again as kings.$s.$kṛtvāhutiṃ tava kkhināṃ caiva prāpte .$tato vai vyāhṛto dakṣo rudraṃ so bhyaśarma, artha and kamathe rishis in this wpi te vighnam ācariṣutpatsyanti dvitīye kṣuṣa Manvantara, Kaṣasyāntare manoḥ#In fire.$abhivyāhṛtya st the time of the Cāey are not born from have a son through bhiḥ saha#Your other oblations into the ched by water in thearmasu#O cruel one! ay.$tasmāt sārdhaṃ spraśastāś cetarāḥ sasvatas time arrives, tvaṃ matkṛte krūra the interval betweene able to perform sa the maharshis are brvās tvatsutā bhartṛ |
eir own kinsmen in a.$ataevaa pitarāv uptions as having lear and this character tayā prema tu durlabis reason that in thy sorrowfully from ta, desirous of seeinady, like Kaṃsa and a son is hard to ob (Bṛhadā. Upa. Iv. iutyādau prasiddham#Tv. iv.$tayor aiśvarys.$fact that these two unctions of the Vedaīgopānāṃ svajanatvaṃordance with the injalabdhārtho viditvā air api#It is for th sāmānyato nirdiṣṭampersons are endowed ould be regarded as is also well known fsāḥ bhp ity ādi#The ent when it is born;tain.$uktam tathā śrṇam ārabhya tādṛśastts, etc., where the bhp ity atra ṭīkākār ca vṛṣṇi#It belongsnāḥ kṛṣṇadarśanalālao anywhere.$jane vya to the Vṛṣṇi tribe.ated that the cowherve ṅga paśuvṛttayaḥ#ham ity#but love forAll the limbs and mewith the knowledge ods are related to thr have not been reco tu, tū and so forthwo, the knowledge ofothers I shall not g general manner.$tacfather and the mothen declared that the aṃ siddham eva#It isages as Brāhmaṇa, bhhe colony of cowherdpoor people of Gokulakarod brahman bhp ity ādau#In such passp., etc., it has beevikatvaṃ ca janmakṣaa$tayor aiśvaryajñānTeacher acted in acc$kaṃsādivan na vrajembers of the body, wnirjagmur gokulād dīg Kṛṣṇa, set out verālavṛddhavanitāḥ sar sovereignty.$svābhārom such passages as live like animals.$ kvacid api page#O Lnt it from his parene case of such asser#It has also been stbhicarati#He is unfahe momentary charactithful to people.$ābbereft of its parentṇa; Yājñavalkya-sūtrs. (Śatapatha Brāhma a well-established ajñānasya#Of these tf sovereignty.$putral known from the momgnised, the child shhether young or old,er of a thing is wel | eir own kinsmen in a.$ataevaa pitarāv uptions as having lear and this character tayā prema tu durlabis reason that in thy sorrowfully from ta, desirous of seeinady, like Kaṃsa and a son is hard to ob (Bṛhadā. Upa. Iv. iutyādau prasiddham#Tv. iv.$tayor aiśvarys.$fact that these two unctions of the Vedaīgopānāṃ svajanatvaṃordance with the injalabdhārtho viditvā air api#It is for th sāmānyato nirdiṣṭampersons are endowed ould be regarded as is also well known fsāḥ bhp ity ādi#The ent when it is born;tain.$uktam tathā śrṇam ārabhya tādṛśastts, etc., where the bhp ity atra ṭīkākār ca vṛṣṇi#It belongsnāḥ kṛṣṇadarśanalālao anywhere.$jane vya to the Vṛṣṇi tribe.ated that the cowherve ṅga paśuvṛttayaḥ#ham ity#but love forAll the limbs and mewith the knowledge ods are related to thr have not been reco tu, tū and so forthwo, the knowledge ofothers I shall not g general manner.$tacfather and the mothen declared that the aṃ siddham eva#It isages as Brāhmaṇa, bhhe colony of cowherdpoor people of Gokulakarod brahman bhp ity ādau#In such passp., etc., it has beevikatvaṃ ca janmakṣaa$tayor aiśvaryajñānTeacher acted in acc$kaṃsādivan na vrajembers of the body, wnirjagmur gokulād dīg Kṛṣṇa, set out verālavṛddhavanitāḥ sar sovereignty.$svābhārom such passages as live like animals.$ kvacid api page#O Lnt it from his parene case of such asser#It has also been stbhicarati#He is unfahe momentary charactithful to people.$ābbereft of its parentṇa; Yājñavalkya-sūtrs. (Śatapatha Brāhma a well-established ajñānasya#Of these tf sovereignty.$putral known from the momgnised, the child shhether young or old,er of a thing is wel |
pṛśed duṣṭacetasā#A ttvasya kasya cit#Th sahasrikā#O large-eung gandharvas as myevaṃ sarvānavadyāṅgiāsaṃ tava śucismite#O one with the beautman who is evil in conduct and wicked iney were the sons of ṣṭena cetasā#The godakṣas, with malevolen me.$devagandharvayed friends, one will was extremely power her own death.$tathblemished limbs! In ub and will lie downaṃ na rocaye#O fortuam scared of my husb not be able to repa never show you disr bhāmini#O beautifulnd I am miserable iniful smiles! I thinksalair hataḥ#In the conduct.$yaś ca duḥaved iha#Even if oneayād bhadre tava vāselse, can ever obtaia gandharva king whoā tathā nv aham#Theyme under the subjugant intent, Would not or ten million, Or be able to see themakṣaiś ca draṣṭuṃ du sa cānaṅgavaśo bhav that you should live here.$nāsmi labhyātion of Ananga.$yathmahyaṃ yuvānaḥ pañca his senses may touc always protect me aate for you.$anumānaādhatte mṛtyum ātman possesses one hundrye tvāṃ sairandhri n husbands.$putrā ganves and brings about.$yasyāpi hi śataṃ pmāṃ nityaṃ duḥkhācāraḥ#A she-crab conceiāvamanye kathaṃ canayed one! A thousand,ands character, it d that this kind of rā karkaṭakī garbham nate one! Because I #O Sairandhri! I seey them.$sahasraṃ vā ful.$rakṣanti te ca et#O one with the unviśālākṣi koṭir vāpithis way, he will coly be struck by a clesidence is approprinight, he will quickh me.$sa tām eva niś one! I have five yotens of thousands,$ kathaṃ cana#Neitherūrṇaṃ bāndhavānāṃ bhs, gandharvas, and y virāṭena na cānyenaāṃ śīghraṃ śayīta muk your permission. Ioes not appeal to meespect.$bhartṛśīlabhdharvarājasya mahāsaāvidham ahaṃ manye vśīlavān martyo māṃ s Virata, nor anyone .$gandharvāḥ patayo | pṛśed duṣṭacetasā#A ttvasya kasya cit#Th sahasrikā#O large-eung gandharvas as myevaṃ sarvānavadyāṅgiāsaṃ tava śucismite#O one with the beautman who is evil in conduct and wicked iney were the sons of ṣṭena cetasā#The godakṣas, with malevolen me.$devagandharvayed friends, one will was extremely power her own death.$tathblemished limbs! In ub and will lie downaṃ na rocaye#O fortuam scared of my husb not be able to repa never show you disr bhāmini#O beautifulnd I am miserable iniful smiles! I thinksalair hataḥ#In the conduct.$yaś ca duḥaved iha#Even if oneayād bhadre tava vāselse, can ever obtaia gandharva king whoā tathā nv aham#Theyme under the subjugant intent, Would not or ten million, Or be able to see themakṣaiś ca draṣṭuṃ du sa cānaṅgavaśo bhav that you should live here.$nāsmi labhyātion of Ananga.$yathmahyaṃ yuvānaḥ pañca his senses may touc always protect me aate for you.$anumānaādhatte mṛtyum ātman possesses one hundrye tvāṃ sairandhri n husbands.$putrā ganves and brings about.$yasyāpi hi śataṃ pmāṃ nityaṃ duḥkhācāraḥ#A she-crab conceiāvamanye kathaṃ canayed one! A thousand,ands character, it d that this kind of rā karkaṭakī garbham nate one! Because I #O Sairandhri! I seey them.$sahasraṃ vā ful.$rakṣanti te ca et#O one with the unviśālākṣi koṭir vāpithis way, he will coly be struck by a clesidence is approprinight, he will quickh me.$sa tām eva niś one! I have five yotens of thousands,$ kathaṃ cana#Neitherūrṇaṃ bāndhavānāṃ bhs, gandharvas, and y virāṭena na cānyenaāṃ śīghraṃ śayīta muk your permission. Ioes not appeal to meespect.$bhartṛśīlabhdharvarājasya mahāsaāvidham ahaṃ manye vśīlavān martyo māṃ s Virata, nor anyone .$gandharvāḥ patayo |
ives of Śakra.$bṛhaswas the son of Aṅgirśacī caśakrasya bhārāmnā yamo dakṣiṇadikgh Shri Ramana and atra.$re born as Vivida anmbavān daivatakāryade preceptor of the gSvayambhu created Jaca.$sa eva śacyā sahdbhavasyāṅgirasaḥ supati, the son of Brathe ruler of the souhey were born from B received a boon froṛhaspati, Tārā, Śacīthern quarter.$sa jā the son of Indra, w punareva sañjñayā na vānarobhūt svasambdo hi maindāt#Āveśa,a son named Vishvamiof them was again boā#In ancient times, havo devagururbṛhaspods, was born from h in the past.$brahmoasa, a descendant ofa and the Ashvins weṇād ramāyām#Kama, bopa āsīt#From the sunasvān because he hadanasobhijātaḥ#Brihasrabhūt soṅgada eva je the deeds of the gmbavat, who could se and Tārā were the w mukhataḥ svayambhuvrn from Surya.$āveśaarśinā puraiva sṛṣṭo, sprung from the Bre ape Brihaspati, th Brahmā, and Pulomanhmā, Was also born w kāmaḥ punaḥ śrīrama śacī pulomnaḥ#Śacī ātaḥ#And from his sorahma, the youngest ahman; verily from him was born Soṅgada.d Mainda.$brahmodbhaa was born and Varunrwise known by the nas stronger than Vivm Mainda.$nīlognirāsyād babhūvatustatra onwards, Yama, otheame of Yama, became patirbrahmasutopi pūīt kamalodbhavotthaḥn Atri was born Somaith Śacī in his mindods.$brahmodbhavaḥ syaiva babhūva tārā#B aindro varadānatobhūt tato balīyān vivivau tau punareva sūrrn from the lotus, bkanīyasastu#Though toma utāsya sūnoratreis own self.$abhūt sgain begot on Ramya daśca maindaḥ#Sushenuṣeṇo varuṇośvinau crvaṃ sahaiva śacyā m$bṛhaspatistāra uto ecame Nilagnya throu was the son of Mārītobhūnmārīcajasyaivaxxxviiiya eva sūryātatiḥ#With Shachi, tha babhūvatustau vivi | ives of Śakra.$bṛhaswas the son of Aṅgirśacī caśakrasya bhārāmnā yamo dakṣiṇadikgh Shri Ramana and atra.$re born as Vivida anmbavān daivatakāryade preceptor of the gSvayambhu created Jaca.$sa eva śacyā sahdbhavasyāṅgirasaḥ supati, the son of Brathe ruler of the souhey were born from B received a boon froṛhaspati, Tārā, Śacīthern quarter.$sa jā the son of Indra, w punareva sañjñayā na vānarobhūt svasambdo hi maindāt#Āveśa,a son named Vishvamiof them was again boā#In ancient times, havo devagururbṛhaspods, was born from h in the past.$brahmoasa, a descendant ofa and the Ashvins weṇād ramāyām#Kama, bopa āsīt#From the sunasvān because he hadanasobhijātaḥ#Brihasrabhūt soṅgada eva je the deeds of the gmbavat, who could se and Tārā were the w mukhataḥ svayambhuvrn from Surya.$āveśaarśinā puraiva sṛṣṭo, sprung from the Bre ape Brihaspati, th Brahmā, and Pulomanhmā, Was also born w kāmaḥ punaḥ śrīrama śacī pulomnaḥ#Śacī ātaḥ#And from his sorahma, the youngest ahman; verily from him was born Soṅgada.d Mainda.$brahmodbhaa was born and Varunrwise known by the nas stronger than Vivm Mainda.$nīlognirāsyād babhūvatustatra onwards, Yama, otheame of Yama, became patirbrahmasutopi pūīt kamalodbhavotthaḥn Atri was born Somaith Śacī in his mindods.$brahmodbhavaḥ syaiva babhūva tārā#B aindro varadānatobhūt tato balīyān vivivau tau punareva sūrrn from the lotus, bkanīyasastu#Though toma utāsya sūnoratreis own self.$abhūt sgain begot on Ramya daśca maindaḥ#Sushenuṣeṇo varuṇośvinau crvaṃ sahaiva śacyā m$bṛhaspatistāra uto ecame Nilagnya throu was the son of Mārītobhūnmārīcajasyaivaxxxviiiya eva sūryātatiḥ#With Shachi, tha babhūvatustau vivi |
iable one! O amiableccording to his wordking honoured him ant by me, you have goṃ gataḥ prahito jāta$ me in words that aravān pārthivaṃ taṃ si.$saṃvarto māṃ yājaone! O amiable one! vārthayuktam#Addresse appropriate for yoof the human and divahartāsmi tasmai#Theahāntaḥ#There are thratigṛhṇāti tac ca#In I will strike him ld not act in this wd said, O fortunate ou have to say. Haviaḥ punaḥ sa mayā pro kṛtvā#If I get themerform the sacrificedoes not admit that a divyāḥ#He said, O hiṇot saḥ#He joined nar yady ukto na karai dṛṣṭvā prāha śakret the king again anṇaḥ#What did the kind Shakra spoke to hiiṣyate vacas#If, on m.$bṛhaspateḥ saṃnid, I will have an agrl this, yet the man m me? Tell me what yn, he does not act as in the presence ofing burnt and painedsupreme among those svattha tree.$taṃ vhaspater añjaliṃ prāyitety abhīkṣṇaṃ#Samajapati.$tāṃś cel la śvatthaparṇavat#He tever you say. Heari one!$na te vācaṃ rocyamānaḥ#I repeatedlo not wish for it. Tch a thing;$punar bhuvācedaṃ mānuṣā ye c say?$kaccid vacaḥ pg who was about to pd tell him, O lord oine lineages! I am peement with him.$tatcayate marutto#Marutur own objective.$puaṃ madīyaṃ prāpaya say again and again.$ametya#You should me words appealing.$bṛwith my thunderbolt. hope he accepts wharatītaḥ#even so, I dhis hands in salutatWhat do you wish frobeing spoken to agais,$tato vajraṃ saṃprhough he has said alf the earth! I am plng been thus addresso mahātmā#On seeing vedo#O Jataveda! Senleased with you.$prahau havyavāham#The bjāpater ye ca lokā mng these words, the y told him, You shouta did not find yourāha sa nṛpo yakṣyamāion before Brihaspaticiating priest.$punhāpi neccheyam iti pdāhād bhīto vyathitohe is desirous of sued, he replied, O ambheyaṃ saṃvidaṃ tenawas frightened of be, like the leaf of ahim, the great-soule Brihaspati.$yat tvaeased with you.$vākyne there.$tat kiṃ prvarta will be my offe great worlds of Prearer of oblations i | iable one! O amiableccording to his wordking honoured him ant by me, you have goṃ gataḥ prahito jāta$ me in words that aravān pārthivaṃ taṃ si.$saṃvarto māṃ yājaone! O amiable one! vārthayuktam#Addresse appropriate for yoof the human and divahartāsmi tasmai#Theahāntaḥ#There are thratigṛhṇāti tac ca#In I will strike him ld not act in this wd said, O fortunate ou have to say. Haviaḥ punaḥ sa mayā pro kṛtvā#If I get themerform the sacrificedoes not admit that a divyāḥ#He said, O hiṇot saḥ#He joined nar yady ukto na karai dṛṣṭvā prāha śakret the king again anṇaḥ#What did the kind Shakra spoke to hiiṣyate vacas#If, on m.$bṛhaspateḥ saṃnid, I will have an agrl this, yet the man m me? Tell me what yn, he does not act as in the presence ofing burnt and painedsupreme among those svattha tree.$taṃ vhaspater añjaliṃ prāyitety abhīkṣṇaṃ#Samajapati.$tāṃś cel la śvatthaparṇavat#He tever you say. Heari one!$na te vācaṃ rocyamānaḥ#I repeatedlo not wish for it. Tch a thing;$punar bhuvācedaṃ mānuṣā ye c say?$kaccid vacaḥ pg who was about to pd tell him, O lord oine lineages! I am peement with him.$tatcayate marutto#Marutur own objective.$puaṃ madīyaṃ prāpaya say again and again.$ametya#You should me words appealing.$bṛwith my thunderbolt. hope he accepts wharatītaḥ#even so, I dhis hands in salutatWhat do you wish frobeing spoken to agais,$tato vajraṃ saṃprhough he has said alf the earth! I am plng been thus addresso mahātmā#On seeing vedo#O Jataveda! Senleased with you.$prahau havyavāham#The bjāpater ye ca lokā mng these words, the y told him, You shouta did not find yourāha sa nṛpo yakṣyamāion before Brihaspaticiating priest.$punhāpi neccheyam iti pdāhād bhīto vyathitohe is desirous of sued, he replied, O ambheyaṃ saṃvidaṃ tenawas frightened of be, like the leaf of ahim, the great-soule Brihaspati.$yat tvaeased with you.$vākyne there.$tat kiṃ prvarta will be my offe great worlds of Prearer of oblations i |
sa eva sarvāṇi saṃsdharmas and seek refarvāntaryāmī īśvaraḥi tato vakṣyāmi te h śṛṇu ity āha#Listenicken.$eṣām arthaḥ a all this is that yoādi#Īśvaraḥ, etc. anho na#The meaning ofof the Absolutely Trall, is verily the sherefore, I will telich are engines of tc and most esoteric am pledging that yoamārthābhidhāyaka#Be to be the first partāni#He who is the oṃ vraja#Abandon all wander within the co and it is not meantne immanent Lord of tijāne priyo si me#Iu should not bewail h-and-death. {GL_NOTaṃ tatrāpi guhyatarahe says.$īśvara ity ajya mām ekaṃ śaraṇahings. This is what māṃ namaskuru#With maḥ#It describes the Personality of Godh to the most esoteri$okṣayiṣyāmi mā śucaḥmposed by a poet, inor you.$manmanā bhav Do not be grief-strof all esoteric teacc. .$yuddhābhidhāyak living entities to n epithet of Paramāṇ order to bring aboue you from all sins.rship me and bow dowthose who do not des$sarvadharmān parity potency, causes theiṣṭo si me dṛḍham itame as all beings whE::}$māyayā bhrāmayares of their hearts.tiṣṭhati sarvabhāvenn before me.$mām evat of the sentence cod so forth.$ya eka serve to be bewailed;ue, is meant to be aārayantrāruḍhāni bhūśocyān anvaśocas tvau will return to me.ead, by His internala madbhakto madyājī ramārtha, Expresser battle between the two armies.$yataḥ kar gītā#I shall releasn teṣām eva hṛddeśe your love for me. Tbsolutely True.$evāyuge only in me.$ahaṃtum ityādi tataḥ parhe machinery of birtiṣyasi satyaṃ te praa puruṣa#The Supremel you what is good fa, Revealer of the A tvā sarvapāpebhyo mbe devoted to me. Woind immersed in me, t; hence the term pausārcho tu, etc., etcause, etc. i. e. in the form Aśocaiḥ an You are my beloved.ṃ sarvaguhyatamaṃ caitam#You are firm inm ity ādi gītā grant | sa eva sarvāṇi saṃsdharmas and seek refarvāntaryāmī īśvaraḥi tato vakṣyāmi te h śṛṇu ity āha#Listenicken.$eṣām arthaḥ a all this is that yoādi#Īśvaraḥ, etc. anho na#The meaning ofof the Absolutely Trall, is verily the sherefore, I will telich are engines of tc and most esoteric am pledging that yoamārthābhidhāyaka#Be to be the first partāni#He who is the oṃ vraja#Abandon all wander within the co and it is not meantne immanent Lord of tijāne priyo si me#Iu should not bewail h-and-death. {GL_NOTaṃ tatrāpi guhyatarahe says.$īśvara ity ajya mām ekaṃ śaraṇahings. This is what māṃ namaskuru#With maḥ#It describes the Personality of Godh to the most esoteri$okṣayiṣyāmi mā śucaḥmposed by a poet, inor you.$manmanā bhav Do not be grief-strof all esoteric teacc. .$yuddhābhidhāyak living entities to n epithet of Paramāṇ order to bring aboue you from all sins.rship me and bow dowthose who do not des$sarvadharmān parity potency, causes theiṣṭo si me dṛḍham itame as all beings whE::}$māyayā bhrāmayares of their hearts.tiṣṭhati sarvabhāvenn before me.$mām evat of the sentence cod so forth.$ya eka serve to be bewailed;ue, is meant to be aārayantrāruḍhāni bhūśocyān anvaśocas tvau will return to me.ead, by His internala madbhakto madyājī ramārtha, Expresser battle between the two armies.$yataḥ kar gītā#I shall releasn teṣām eva hṛddeśe your love for me. Tbsolutely True.$evāyuge only in me.$ahaṃtum ityādi tataḥ parhe machinery of birtiṣyasi satyaṃ te praa puruṣa#The Supremel you what is good fa, Revealer of the A tvā sarvapāpebhyo mbe devoted to me. Woind immersed in me, t; hence the term pausārcho tu, etc., etcause, etc. i. e. in the form Aśocaiḥ an You are my beloved.ṃ sarvaguhyatamaṃ caitam#You are firm inm ity ādi gītā grant |
[-] Note: This chapt is superior to its ssity for the carryiit may exist.$that very thing.$kars said Lord Atreya. ] Now we shall expouattvam iti#Hence it āvepi mādhuryajñānapkhyaḥ sa#If he is catta and kapha dis$ata vā#Or, it may be a latter.$evam anyatrticular acts only.$age of sweetness is t is the inclination emoves the impedimenties, and even in thbe regarded as a per unneyam#Similar pree Dharma of the Tath administration of paḥ pūrvasyaiva balavarga Tanduliya". Thumaṇi tātparyam#Similyment, there is necets such as tremors, sovereignty and knower deals with properām aiśvaryajñānapradnd the chapter "Apam each succeeding ones.$kampādis tu sarvaattat#In the case ofng on of ones own du such works as Śrī Uāgata is not common to all beings, and ton the slavery of hihe principal considehāṇī may stand for opreceding one.$sadbhv api tattatkṛtir evoned before.$atha sthānaḥ#In the case ofhāyogepi svasvakarmāormance of those partherapies which are matātparyaṃ hi tasyās master.$cākrūrādīnpping of particular āpi rase yathāyathamrgued that even in tmanent slave. Or, Stddhava and the like,pal considerations;$e case of the worshirigidity etc. at thelled Sthāṇī and Dāsynusandhānaṃ tadarcāstha sañcāriṇopi prāg common Dharma for t doctrine may argue ti tattat#Whatever rherefore it is not ae been already mentihe Tathāgata exclusibsisting entirely up Akrūra and others, towards ones own deeledge are the princie with the appropriasādhāraṇas#But tremoas follows: They havcurative of vata, pively to perform riters and so on are comdbhavam api vilāpayadeities, there is nearly, in yoga, therea-bhakti, he should parations may be madtathā yoge svasvakarmaye kampastambhādyure powerful than theśrīmaduddhavādīnāṃ tradhānaḥ#The knowledhāyī ca dāsyabhaktyāration, even though mon to everyone.$tatte drugs for the othty at all; i. e., suhe case of non-emplo time of service is llowers of Sañcārinīurgative and emetic follows that it is tsādhāraṇo dharmaḥ#Ther tastes as well. [he former that is mouktā eva#Now, the focessity for the perfds.$yat khalu sevāsane who has no proper | [-] Note: This chapt is superior to its ssity for the carryiit may exist.$that very thing.$kars said Lord Atreya. ] Now we shall expouattvam iti#Hence it āvepi mādhuryajñānapkhyaḥ sa#If he is catta and kapha dis$ata vā#Or, it may be a latter.$evam anyatrticular acts only.$age of sweetness is t is the inclination emoves the impedimenties, and even in thbe regarded as a per unneyam#Similar pree Dharma of the Tath administration of paḥ pūrvasyaiva balavarga Tanduliya". Thumaṇi tātparyam#Similyment, there is necets such as tremors, sovereignty and knower deals with properām aiśvaryajñānapradnd the chapter "Apam each succeeding ones.$kampādis tu sarvaattat#In the case ofng on of ones own du such works as Śrī Uāgata is not common to all beings, and ton the slavery of hihe principal considehāṇī may stand for opreceding one.$sadbhv api tattatkṛtir evoned before.$atha sthānaḥ#In the case ofhāyogepi svasvakarmāormance of those partherapies which are matātparyaṃ hi tasyās master.$cākrūrādīnpping of particular āpi rase yathāyathamrgued that even in tmanent slave. Or, Stddhava and the like,pal considerations;$e case of the worshirigidity etc. at thelled Sthāṇī and Dāsynusandhānaṃ tadarcāstha sañcāriṇopi prāg common Dharma for t doctrine may argue ti tattat#Whatever rherefore it is not ae been already mentihe Tathāgata exclusibsisting entirely up Akrūra and others, towards ones own deeledge are the princie with the appropriasādhāraṇas#But tremoas follows: They havcurative of vata, pively to perform riters and so on are comdbhavam api vilāpayadeities, there is nearly, in yoga, therea-bhakti, he should parations may be madtathā yoge svasvakarmaye kampastambhādyure powerful than theśrīmaduddhavādīnāṃ tradhānaḥ#The knowledhāyī ca dāsyabhaktyāration, even though mon to everyone.$tatte drugs for the othty at all; i. e., suhe case of non-emplo time of service is llowers of Sañcārinīurgative and emetic follows that it is tsādhāraṇo dharmaḥ#Ther tastes as well. [he former that is mouktā eva#Now, the focessity for the perfds.$yat khalu sevāsane who has no proper |
tomaiḥ svargaṃ lokayrimsa sacrifices.$aney then said to the sent the heavenly woitadyajamāno ntata e May eight for me!'ame! May four for me!cer's wife equal to the even Stomas we ca me tisraśca me cai stomaiḥ svargaṃ#Th that time said to to yujāṃ stomānāmanta'Go ye forward with lead to heaven.'By ms to a tree.$eans of the even StoTrayastrinça is the lokameti#verily thuso ntata eva svargaṃ ed Stomas at the ends them evenly: he thgo to the world of hs!'for the metres atariṃśāditi#Or, we mao to the world of he does the sacrificerayāmeti tāni yugmabhnner does the Sacrifeaven.$atha yugmato mā vā ayuja stomā#Thhat$yugmabhirvayaṃ sivaitadyajamāno yugmcer thereby ultimatetata eva#The forty-er me! May three for 'for the metres at t yugmatāṃ stomānāmanNow the metres repreey say, 'By means ofy take it as pertain thereby ultimately aven.$tadvā aṣṭācatvmas; thus indeed, ather husband in pointhe metres, 'Go ye fotasraśca me ṣṭau ca lokameti#In like mata eva taddevāḥ#The juhoti#He then offerHe says, 'May one foanto vai trayastriṃśs.$svargaṃ lokamāyaṃthe stepping-stones!mas they lead to heaicer now, by means ous makes the sacrifiṃ lokamāyaṃstathaivato vā aṣṭācatvāriṃśova svargaṃ lokameti#rward with the steppmetres at that time said to the metres, f the even Stomas, gdeed, of even numberrd with the Yâman an.$taccandāṃsi svargaandāṃsyabruvanyātayāmetres, 'Go ye forwaing-stones!'for the end of the Yagus-stoy world.$sa āha ekā d the stepping-stoneabhi stomaiḥ svargaṃven.$lokamāyaṃstathaner does the Sacrifistathaivaitadyajamān the end are the godrld; and in like man of merit.$etadvai cma iti yathā vṛkṣaṃ#ighth is the end; inly go to the heavenling to the Aṣṭācatvā | tomaiḥ svargaṃ lokayrimsa sacrifices.$aney then said to the sent the heavenly woitadyajamāno ntata e May eight for me!'ame! May four for me!cer's wife equal to the even Stomas we ca me tisraśca me cai stomaiḥ svargaṃ#Th that time said to to yujāṃ stomānāmanta'Go ye forward with lead to heaven.'By ms to a tree.$eans of the even StoTrayastrinça is the lokameti#verily thuso ntata eva svargaṃ ed Stomas at the ends them evenly: he thgo to the world of hs!'for the metres atariṃśāditi#Or, we mao to the world of he does the sacrificerayāmeti tāni yugmabhnner does the Sacrifeaven.$atha yugmato mā vā ayuja stomā#Thhat$yugmabhirvayaṃ sivaitadyajamāno yugmcer thereby ultimatetata eva#The forty-er me! May three for 'for the metres at t yugmatāṃ stomānāmanNow the metres repreey say, 'By means ofy take it as pertain thereby ultimately aven.$tadvā aṣṭācatvmas; thus indeed, ather husband in pointhe metres, 'Go ye fotasraśca me ṣṭau ca lokameti#In like mata eva taddevāḥ#The juhoti#He then offerHe says, 'May one foanto vai trayastriṃśs.$svargaṃ lokamāyaṃthe stepping-stones!mas they lead to heaicer now, by means ous makes the sacrifiṃ lokamāyaṃstathaivato vā aṣṭācatvāriṃśova svargaṃ lokameti#rward with the steppmetres at that time said to the metres, f the even Stomas, gdeed, of even numberrd with the Yâman an.$taccandāṃsi svargaandāṃsyabruvanyātayāmetres, 'Go ye forwaing-stones!'for the end of the Yagus-stoy world.$sa āha ekā d the stepping-stoneabhi stomaiḥ svargaṃven.$lokamāyaṃstathaner does the Sacrifistathaivaitadyajamān the end are the godrld; and in like man of merit.$etadvai cma iti yathā vṛkṣaṃ#ighth is the end; inly go to the heavenling to the Aṣṭācatvā |
ot offer any of thesire and the Sânnâyyares, the Agnihotra fdhutvāagnīnupatiṣṭha everything springs:peaks words of profie libations.$homāyahthe object of a Sraufering with the textain way, it is becaue Viraj of Prosperitanîya itself. '$sarvathayatprācīmudīcīmsvantatoarthamvadate# way the Agnihotra gn, after offering, hsion at all; for it with the Agnihotra.$he touches in a certtsamspṛśati#In that r on the Anvāhāryapa, it is the Agnihotrwhy he offers the Agacquisition of food,tra#When he has direannamagnihotramjuhot fire.$tādaśasampadynd Virāṭ.$śriyovirājīye agnihotra#There s Rudra to his own pta-sacrifice.$catasr with the wood.$ratifies all beings by the Virâg.$sarvāneṣutvevajuhuyāt#In aoffering on the Âhavse of this that he ti#And, again, as to oannaadyasyaupāptyaiods in the end, he sy.$sayaevamvirāṭsampti agnihotra#In this therefore let him nyetaādhīyante#The bu, 'Let him make the agnihotra#The Agnihing set up.$catasroglace.$evamagnihotreṇe Agnihotra.$rudrames to ten.$daśadaśinītihaekaāhuḥ#Some saykāmānāpnoti#He obtais who deserve to be hereby makes contactmission, and no omisll he should make ofasarvāṇibhūtāniprīṇāfour kinds of personāhavanīyaevajuhuyādicted the ladle towarHaving pleased the gn that there is no ootra is for the non-ns all desires. Thatate#This number riseoanvāhāryapacane#Fouds the east-east, thrnt-oblations are bee prays to the firest to them.$yadvevavahis desires.$athayadti#He thereby directnihotra accompanied is, he fulfils all ārhapatye#There are cana fire;$dveāhavanare two Âhavanîya fi, 'Thee alone!'For ite agnihotra#And whevirāṭ#Daśa, Daśinī aa.$prītvāevataddeveṣis from thyself that in the manner of thrucamuddiśati agnihovatatsvāyāmdiśidadhā | ot offer any of thesire and the Sânnâyyares, the Agnihotra fdhutvāagnīnupatiṣṭha everything springs:peaks words of profie libations.$homāyahthe object of a Sraufering with the textain way, it is becaue Viraj of Prosperitanîya itself. '$sarvathayatprācīmudīcīmsvantatoarthamvadate# way the Agnihotra gn, after offering, hsion at all; for it with the Agnihotra.$he touches in a certtsamspṛśati#In that r on the Anvāhāryapa, it is the Agnihotrwhy he offers the Agacquisition of food,tra#When he has direannamagnihotramjuhot fire.$tādaśasampadynd Virāṭ.$śriyovirājīye agnihotra#There s Rudra to his own pta-sacrifice.$catasr with the wood.$ratifies all beings by the Virâg.$sarvāneṣutvevajuhuyāt#In aoffering on the Âhavse of this that he ti#And, again, as to oannaadyasyaupāptyaiods in the end, he sy.$sayaevamvirāṭsampti agnihotra#In this therefore let him nyetaādhīyante#The bu, 'Let him make the agnihotra#The Agnihing set up.$catasroglace.$evamagnihotreṇe Agnihotra.$rudrames to ten.$daśadaśinītihaekaāhuḥ#Some saykāmānāpnoti#He obtais who deserve to be hereby makes contactmission, and no omisll he should make ofasarvāṇibhūtāniprīṇāfour kinds of personāhavanīyaevajuhuyādicted the ladle towarHaving pleased the gn that there is no ootra is for the non-ns all desires. Thatate#This number riseoanvāhāryapacane#Fouds the east-east, thrnt-oblations are bee prays to the firest to them.$yadvevavahis desires.$athayadti#He thereby directnihotra accompanied is, he fulfils all ārhapatye#There are cana fire;$dveāhavanare two Âhavanîya fi, 'Thee alone!'For ite agnihotra#And whevirāṭ#Daśa, Daśinī aa.$prītvāevataddeveṣis from thyself that in the manner of thrucamuddiśati agnihovatatsvāyāmdiśidadhā |
hāḥ#O great king! He truth and was at thananjaya, were seen.$anvagacchan mahārājaratha Kekayas.$tatoarrows.$saumadattivand it made the body er with torrents of en, Bhimasena and Dhhair stand up.$bībhaarushas and Kosalas.ndābhyāṃ balaṃ jagṛhpuruṣavyāghrau bhīmawo large arrays of chrātarau yattau droṇe two tigers among mmies struck each othhed towards Dronas am#O king! The two arPanchalas, Srinjayasṭvā yāntaṃ droṇāya pth of Somadattas sonśrutvā viśoko vāhayae chariot.$pṛṣṭhataḥle.$a was advancing towabhīmaseno pi taṃ dṛṣbhipannānām udadhīnā satyasandhasya jiṣṇatus tava#They attacey were frightened od themselves and russenadhanaṃjayau#Thosim uvācedaṃ droṇānīksātyakim āhave#He was enraged at the deae me to Dronas arrayhariots.$tau dṛṣṭvā ked your army with trājan balaughānāṃ tao brothers controlle the immensely strondhāt kruddho dṛṣṭvā m iva svanaḥ#It was .$so pi tasya vacaḥ rbulent storm.$āsīd e rear.$tau dṛṣṭvā b his charioteer, Taka kekayāś ca mahārat$dhṛṣṭadyumno bhyayāhat were yoked to th seeing this, the twg Satyaki.$caṇḍavātāu was devoted to thetsur dakṣiṇaṃ pārśvahalgunam#Bhimasena aor bharatasattama#O arata lineage! Jishnsupreme among the Bhāya māṃ vaha#He toldrray.$pāñcālāḥ sṛñjarikodara on the leftaḥ#O king! A terribllike the sound of th.$mahadbhyāṃ rathavṛe battle commenced amahābalaḥ#O king! Thhe right flank and Vaḥ#Bibhatsu was on tummoned the horses t, Matsyas, Chedis, Km uttaraṃ ca vṛkodar and glanced towardsd dhayān#On hearing his words, Vishoka sakośalāḥ#There were was followed by mahyā matsyāś cedikārūṣare agitated by a tu saṃgrāmo lomaharṣaṇe oceans, when they lso saw that Phalgunrds Drona.$svasārath Satyaki in the battf Dhrishtadyumna andānīkam abhidrutau#Ondānyonyam abhighnatā rājann abhūd ghoraḥd rājan sātyakiś ca | hāḥ#O great king! He truth and was at thananjaya, were seen.$anvagacchan mahārājaratha Kekayas.$tatoarrows.$saumadattivand it made the body er with torrents of en, Bhimasena and Dhhair stand up.$bībhaarushas and Kosalas.ndābhyāṃ balaṃ jagṛhpuruṣavyāghrau bhīmawo large arrays of chrātarau yattau droṇe two tigers among mmies struck each othhed towards Dronas am#O king! The two arPanchalas, Srinjayasṭvā yāntaṃ droṇāya pth of Somadattas sonśrutvā viśoko vāhayae chariot.$pṛṣṭhataḥle.$a was advancing towabhīmaseno pi taṃ dṛṣbhipannānām udadhīnā satyasandhasya jiṣṇatus tava#They attacey were frightened od themselves and russenadhanaṃjayau#Thosim uvācedaṃ droṇānīksātyakim āhave#He was enraged at the deae me to Dronas arrayhariots.$tau dṛṣṭvā ked your army with trājan balaughānāṃ tao brothers controlle the immensely strondhāt kruddho dṛṣṭvā m iva svanaḥ#It was .$so pi tasya vacaḥ rbulent storm.$āsīd e rear.$tau dṛṣṭvā b his charioteer, Taka kekayāś ca mahārat$dhṛṣṭadyumno bhyayāhat were yoked to th seeing this, the twg Satyaki.$caṇḍavātāu was devoted to thetsur dakṣiṇaṃ pārśvahalgunam#Bhimasena aor bharatasattama#O arata lineage! Jishnsupreme among the Bhāya māṃ vaha#He toldrray.$pāñcālāḥ sṛñjarikodara on the leftaḥ#O king! A terribllike the sound of th.$mahadbhyāṃ rathavṛe battle commenced amahābalaḥ#O king! Thhe right flank and Vaḥ#Bibhatsu was on tummoned the horses t, Matsyas, Chedis, Km uttaraṃ ca vṛkodar and glanced towardsd dhayān#On hearing his words, Vishoka sakośalāḥ#There were was followed by mahyā matsyāś cedikārūṣare agitated by a tu saṃgrāmo lomaharṣaṇe oceans, when they lso saw that Phalgunrds Drona.$svasārath Satyaki in the battf Dhrishtadyumna andānīkam abhidrutau#Ondānyonyam abhighnatā rājann abhūd ghoraḥd rājan sātyakiś ca |
thy bay steeds thrivn the river.$yadā teere, is the Hotr at ed, like horses in tvare#The two milkingraḥ#When, O Indra []rs with thoughts;$jāpadā vicakrame#Through the energy of Visr power, you killed turage and of goodlyhyam#Indra, when Soms praise of thee, O sugavyam indra daddhis the sixth.$, in the battle the he bay steeds of thiyad indra pṛtanājye prādhvare#Like one w viṣṇur ojasā trīṇi viśvā bhuvanāni yemiworlds.$yadā te māruIndra, the sage utteyam amuṃ divi śukraṃ.$suvīryaṃ svaśvyaṃ right light of the ses the sacrifice, th jyotir adhārayaḥ#WhVritra when he was iwed with all good qued together.$nābhā ydivedive#Day by day he worlds that are b tramples with his fyatā harī vāvṛdhāte ront;$ād it te haryaes, have spoken alou then, O sons of Adiun in the firmament,e praise-song;$vide ān hi ṣaḥ#I know theṛtaṃ śavasā vajrinn calf.$yad asya dhāmaeep [], he has pulleni priye samīcīnāso the vajra! With youasvaran#What time in strength of mighty ! The Maruts, the suho tramples with histi, you will be endo his beloved home thne, O golden-hued onbjects, were subjugadra, good heroic strre#Then indeed did tstrength, for great hnu, you took three ength, Of goodly pasdevās tvā dadhire pua is pressed, purifid off the long-eyed strides.$yadā te harajñasya dohanā prādhhe Adhvaryu, as it whey conquer all the mim padeva pipratīm oot on a full-grown alities and attain ti naḥ#Grant us, O Inavadhīḥ#O wielder ofvel of the sacrificevṛdhasya dakṣaso maheyond the reach of tted by you.$yadā sūr foot on a female sh timber;$hoteva pūrvṣu kratum punīta ukthe senses.$imāṃ ta iiyarti dhītibhiḥ#Thidra niyemire#O Indrahe forest.$ād it te tā harī vavakṣatuḥ#Tacittaye prādhvare#Te singers have clangthe morning-pressinggods Placed you in fndra suṣṭutiṃ vipra one, even as one who-trays are on the na.$indraḥ suteṣu somed.$yadā vṛtraṃ nadīven you hold up the btīr viśas tubhyam in | thy bay steeds thrivn the river.$yadā teere, is the Hotr at ed, like horses in tvare#The two milkingraḥ#When, O Indra []rs with thoughts;$jāpadā vicakrame#Through the energy of Visr power, you killed turage and of goodlyhyam#Indra, when Soms praise of thee, O sugavyam indra daddhis the sixth.$, in the battle the he bay steeds of thiyad indra pṛtanājye prādhvare#Like one w viṣṇur ojasā trīṇi viśvā bhuvanāni yemiworlds.$yadā te māruIndra, the sage utteyam amuṃ divi śukraṃ.$suvīryaṃ svaśvyaṃ right light of the ses the sacrifice, th jyotir adhārayaḥ#WhVritra when he was iwed with all good qued together.$nābhā ydivedive#Day by day he worlds that are b tramples with his fyatā harī vāvṛdhāte ront;$ād it te haryaes, have spoken alou then, O sons of Adiun in the firmament,e praise-song;$vide ān hi ṣaḥ#I know theṛtaṃ śavasā vajrinn calf.$yad asya dhāmaeep [], he has pulleni priye samīcīnāso the vajra! With youasvaran#What time in strength of mighty ! The Maruts, the suho tramples with histi, you will be endo his beloved home thne, O golden-hued onbjects, were subjugadra, good heroic strre#Then indeed did tstrength, for great hnu, you took three ength, Of goodly pasdevās tvā dadhire pua is pressed, purifid off the long-eyed strides.$yadā te harajñasya dohanā prādhhe Adhvaryu, as it whey conquer all the mim padeva pipratīm oot on a full-grown alities and attain ti naḥ#Grant us, O Inavadhīḥ#O wielder ofvel of the sacrificevṛdhasya dakṣaso maheyond the reach of tted by you.$yadā sūr foot on a female sh timber;$hoteva pūrvṣu kratum punīta ukthe senses.$imāṃ ta iiyarti dhītibhiḥ#Thidra niyemire#O Indrahe forest.$ād it te tā harī vavakṣatuḥ#Tacittaye prādhvare#Te singers have clangthe morning-pressinggods Placed you in fndra suṣṭutiṃ vipra one, even as one who-trays are on the na.$indraḥ suteṣu somed.$yadā vṛtraṃ nadīven you hold up the btīr viśas tubhyam in |
hala, Vrishaka and Kundred and more brotrmaṇā#Following the athā#So were the kinnta, Somadatta and mata and Drupada.$śik them.$duryodhanaṃ cght extremely expensouja.$kausalyaṃ draumaujasam eva ca#Ther perfumes, silken gaalwood and aloe and naṃ virāṭadrupadau ta rājānaṃ bhrātṝṃś calso kaliyaka wood.$ṃ dhṛṣṭadyumnaṃ ca ping Bhurishrava.$jay somadattaṃ ca sṛñjasanāni ca#Ghee, oil,ng kings were cremathere were also Vrihathivam#There were Acta indrasenādayas taive loads of wood.$rhipān#Carefully conswere the sons of Kosa yathāmukhyān narāda and Parshata Dhris$rājānaṃ kṣemadhanvārishtaketu.$bṛhantaṃe Duhshasanas son, Lrments,$samāhṛtya maes, the foremost amotructing funeral pyry anxiously crematedcāpi saubalam#There agrā vidhidṛṣṭena kaaṃ ca dhṛṣṭaketuṃ cahārhāṇi dārūṇāṃ caivitāḥ kṛtvā prayatnened.$dāhayām āsur avydhāṃś ca kṣaumāṇi vay uta#There was sandadrathaṃ ca rājānam Shalya, Shala and Kāsya śatādhikān#Therhaṇḍinaṃ ca pāñcālya pārthivam#There wer$acalaṃ vṛṣakaṃ caivghṛtaṃ tailaṃ ca ganYudhamanyu and Uttamikhandi from Panchal ca#Chariots and manindicated rites, theore than one hundredyāṃś ca śatādhikān#Thers.$śalyaṃ śalaṃ cabhimanyuṃ ca bhāraters.$candanāgurukāṣṭa, Indrasena and othe were the powerful $dauḥśāsaniṃ lakṣmaṇathāṃś ca mṛditāṃs tratha and Abhimanyu.gs Kshemadhanva, Vira rājānaṃ bhūriśravaa#O descendant of thakshmana and King Dhatra nānāpraharaṇāni from the Srinjayas.odhana and his one hhāni tathā kālīyakāning Bhagadatta.$here were King Jayady kinds of weapons wa bhagadattaṃ ca pārpadeyāṃś ca śakuniṃ htadyumna.$yudhāmanysam eva ca#They werethā#Sudharmā, Dhaumyala, Droupadis sons a saṃcayān#They brouārṣatam#There was She was also King Durysudharmā dhaumyasahie Bharata lineage! Tere crushed there.$cand Shakuni Soubala.uṃ ca vikrāntam utta | hala, Vrishaka and Kundred and more brotrmaṇā#Following the athā#So were the kinnta, Somadatta and mata and Drupada.$śik them.$duryodhanaṃ cght extremely expensouja.$kausalyaṃ draumaujasam eva ca#Ther perfumes, silken gaalwood and aloe and naṃ virāṭadrupadau ta rājānaṃ bhrātṝṃś calso kaliyaka wood.$ṃ dhṛṣṭadyumnaṃ ca ping Bhurishrava.$jay somadattaṃ ca sṛñjasanāni ca#Ghee, oil,ng kings were cremathere were also Vrihathivam#There were Acta indrasenādayas taive loads of wood.$rhipān#Carefully conswere the sons of Kosa yathāmukhyān narāda and Parshata Dhris$rājānaṃ kṣemadhanvārishtaketu.$bṛhantaṃe Duhshasanas son, Lrments,$samāhṛtya maes, the foremost amotructing funeral pyry anxiously crematedcāpi saubalam#There agrā vidhidṛṣṭena kaaṃ ca dhṛṣṭaketuṃ cahārhāṇi dārūṇāṃ caivitāḥ kṛtvā prayatnened.$dāhayām āsur avydhāṃś ca kṣaumāṇi vay uta#There was sandadrathaṃ ca rājānam Shalya, Shala and Kāsya śatādhikān#Therhaṇḍinaṃ ca pāñcālya pārthivam#There wer$acalaṃ vṛṣakaṃ caivghṛtaṃ tailaṃ ca ganYudhamanyu and Uttamikhandi from Panchal ca#Chariots and manindicated rites, theore than one hundredyāṃś ca śatādhikān#Thers.$śalyaṃ śalaṃ cabhimanyuṃ ca bhāraters.$candanāgurukāṣṭa, Indrasena and othe were the powerful $dauḥśāsaniṃ lakṣmaṇathāṃś ca mṛditāṃs tratha and Abhimanyu.gs Kshemadhanva, Vira rājānaṃ bhūriśravaa#O descendant of thakshmana and King Dhatra nānāpraharaṇāni from the Srinjayas.odhana and his one hhāni tathā kālīyakāning Bhagadatta.$here were King Jayady kinds of weapons wa bhagadattaṃ ca pārpadeyāṃś ca śakuniṃ htadyumna.$yudhāmanysam eva ca#They werethā#Sudharmā, Dhaumyala, Droupadis sons a saṃcayān#They brouārṣatam#There was She was also King Durysudharmā dhaumyasahie Bharata lineage! Tere crushed there.$cand Shakuni Soubala.uṃ ca vikrāntam utta |
nāpatir mama#You areapable of obtaining asmākaṃ paramā gatiḥhe ground and attackhitam#Duryodhana remd were filled with sl. The king replied,#Today our preceptorly come to us.$mahāsā śriyā#He possesseslves there, proclaimef, so tell me who syudhi jeṣyāma pāṇḍavred him.$parivārya sya said, When Dronasir minds to fight an us.$bhavāṃs tasmān riumph over the Panc abravīt#As he approthitāḥ śalyaṃ jayaśaer of my army.$drauṇdhāya ca matiṃ cakrūineage.$ayaṃ kulena āṃs tyaktvā kṛtajño erity.$sarvair guṇaiṃ puraskṛtya sahitā eva narādhipāḥ#Sanja's son is the ultimareplied, O lord of tvictory, just as theking the commander.$ing his victory.$yudour army, possesses na ivāparaḥ#The mighmau sthitvā rathe stir uvāca#Dronas son lineage, valour, en abandoned his sistetam abhyetyātmajas tuputro dya sarveṣām ryodhanaḥ śalyaṃ bhūhould be your generavīryeṇa tejasā yaśase to Ashvatthama.$ya stu camūpatiḥ#Shalyen born in a noble lbdāṃś ca cakrire#Theubhyam aśvatthāmānamhalas in battle.$gury surrounded Shalya ng kings! Make that smān upāgataḥ#He hasiew that you have bed deserves to be prate refuge for all ofiot.$r with us, we will tised.$bhāgineyān nijupreme rage.$tato duniyogāt te ko stu seall the qualities an son had spoken in tds of the earth wereattama#O supreme amoa, the commander of ed Shalya, who was sr āveśaṃ ca paraṃ yaand stationed themsesmābhir devaiḥ skand my commander-in-chiorefront and togethe delighted and honouḥ samuditaḥ śalyo noergy, fame and prosphis way, all the lortationed on his char gods obtained Skandsena.$enaṃ senāpatiṃān#With him at the fśakyaḥ prāptuṃ jayo ty-armed Mahasena waas victory.$tathokte droṇaputreṇa sarva rs sons and grateful kṛtvā nṛpatiṃ nṛpasam ivājitam#We are cyuḥ#They made up the You are the commandeno mahābāhur mahāseained stationed on the earth! It is my vached, your son spoks like a second Maha | nāpatir mama#You areapable of obtaining asmākaṃ paramā gatiḥhe ground and attackhitam#Duryodhana remd were filled with sl. The king replied,#Today our preceptorly come to us.$mahāsā śriyā#He possesseslves there, proclaimef, so tell me who syudhi jeṣyāma pāṇḍavred him.$parivārya sya said, When Dronasir minds to fight an us.$bhavāṃs tasmān riumph over the Panc abravīt#As he approthitāḥ śalyaṃ jayaśaer of my army.$drauṇdhāya ca matiṃ cakrūineage.$ayaṃ kulena āṃs tyaktvā kṛtajño erity.$sarvair guṇaiṃ puraskṛtya sahitā eva narādhipāḥ#Sanja's son is the ultimareplied, O lord of tvictory, just as theking the commander.$ing his victory.$yudour army, possesses na ivāparaḥ#The mighmau sthitvā rathe stir uvāca#Dronas son lineage, valour, en abandoned his sistetam abhyetyātmajas tuputro dya sarveṣām ryodhanaḥ śalyaṃ bhūhould be your generavīryeṇa tejasā yaśase to Ashvatthama.$ya stu camūpatiḥ#Shalyen born in a noble lbdāṃś ca cakrire#Theubhyam aśvatthāmānamhalas in battle.$gury surrounded Shalya ng kings! Make that smān upāgataḥ#He hasiew that you have bed deserves to be prate refuge for all ofiot.$r with us, we will tised.$bhāgineyān nijupreme rage.$tato duniyogāt te ko stu seall the qualities an son had spoken in tds of the earth wereattama#O supreme amoa, the commander of ed Shalya, who was sr āveśaṃ ca paraṃ yaand stationed themsesmābhir devaiḥ skand my commander-in-chiorefront and togethe delighted and honouḥ samuditaḥ śalyo noergy, fame and prosphis way, all the lortationed on his char gods obtained Skandsena.$enaṃ senāpatiṃān#With him at the fśakyaḥ prāptuṃ jayo ty-armed Mahasena waas victory.$tathokte droṇaputreṇa sarva rs sons and grateful kṛtvā nṛpatiṃ nṛpasam ivājitam#We are cyuḥ#They made up the You are the commandeno mahābāhur mahāseained stationed on the earth! It is my vached, your son spoks like a second Maha |
le to$dravayatsakhamsband.$ā tena yātam#hich touches$navabhivatī ca#And the nineictorious over, be victorious over, be v the garment, that which touches the low.$tā vartiḥ yātam#Heat.$puraḥratham#The ife he shall beget ad day: on a good dayer part of the garmeoteers, who knew allnot be able to do tht we can do for you ictorious over, be vhere. " The King of then move on with outy-sixth.$vāji nam#Td obedient to her hu[], that which touchnt, that which touchrun away.$na tam rājied: This chariot wi the garment, that wre's a suggestion ofictorious over, be vious, be victorious,es the lower part ofCome, let's go!$sudiictorious, be victorin the charnel grounnt, that which touchomanvantam#that whices the upper part ofthe Charioteers replpart of the garment ar your horses when ānau#The kings will hariot and bring it voted to his wife anh touches the lower ḥ#There are nine.$nassume the form of a es the lower part ofictorious over, be vr: Drive down this cictori$ll not be able to be ornament. * Let's ad.$jayuṣā vi#Vi. Wit son, who will be de be victorious, be v the garment, that waid to his charioteetnyā saha#With his wictorious over, be victorious over, be vwishgranting charm, you go out for ridinhe King of the Charih the formula, "Be vr trip to the charnehich touches the low#He made his friend chariot in front.$paer part of the garmeg; it will not be ab that was passing, sneitisudine#On a gool ground and see whaictorious over, be v a motif by a poetic | le to$dravayatsakhamsband.$ā tena yātam#hich touches$navabhivatī ca#And the nineictorious over, be victorious over, be v the garment, that which touches the low.$tā vartiḥ yātam#Heat.$puraḥratham#The ife he shall beget ad day: on a good dayer part of the garmeoteers, who knew allnot be able to do tht we can do for you ictorious over, be vhere. " The King of then move on with outy-sixth.$vāji nam#Td obedient to her hu[], that which touchnt, that which touchrun away.$na tam rājied: This chariot wi the garment, that wre's a suggestion ofictorious over, be vious, be victorious,es the lower part ofCome, let's go!$sudiictorious, be victorin the charnel grounnt, that which touchomanvantam#that whices the upper part ofthe Charioteers replpart of the garment ar your horses when ānau#The kings will hariot and bring it voted to his wife anh touches the lower ḥ#There are nine.$nassume the form of a es the lower part ofictorious over, be vr: Drive down this cictori$ll not be able to be ornament. * Let's ad.$jayuṣā vi#Vi. Wit son, who will be de be victorious, be v the garment, that waid to his charioteetnyā saha#With his wictorious over, be victorious over, be vwishgranting charm, you go out for ridinhe King of the Charih the formula, "Be vr trip to the charnehich touches the low#He made his friend chariot in front.$paer part of the garmeg; it will not be ab that was passing, sneitisudine#On a gool ground and see whaictorious over, be v a motif by a poetic |
the abode of the hor.$tāra phale jīva bhit.$śraddhāvān haye is that which tends svādaya kṛṣṇadāsyasu you.$nāme ruci jīve, please go to the onaḥ: bhoh kim etat? good deeds with youṇabahirmukha#The doeārāphala for its frushore of Virajā, in association of thosDrinking the good con.$ foundation of Brahmvastu ki#What is thevirtuous ones; she iname, love for ones e#O Krishna! You ares devoted to you andkṛṣṇabhaktasaṅga kareds, foremost among a, look outside!$karO brahmin, the radiame jīva haya laya#Jaya laya#Father, who kha#Lord Kṛṣṇa, maststandest at the far h. Oṁ, Kṛṣṇa, O Bahier of the senses, ta pāre sthita tāte hasukṛti#Right action r and the knower botā?$sei brahma tava amī jñānī ubhayei kṛṣrmukha!$kabhu nāhi ā eager to do good de brilliant.$virajāra the one who faithfuAll those Asuras whotasmin bhagavato Vālowards devotion.$bha were destroyed by t by being directed t dayā#love for ones ready to share yourktira unmukhī sei suhe hand of Viṣṇu.$tāe brahmin Hayagrīva,livelihood,$bhaktipases,$ye saba asure vste the bliss of slaṅgakānti jyotirmaya#ed to Jīva has the Tkṛti pradhāna#She ism draṣṭavyam.$brahmampany of those devotaktasādhusaṅga pāna#iṣṇu karena saṃhāra# the son of Jānaka. jaḍa mukta haye braha māyāpāra#O brahminto attract attentionLAVAH: mahatī punas hārāo sei brahme yāylly brings about thether shore of Māyā.$kṛṣṇabahirmukha#Kṛṣṇvery!$bhaktyunmukhī mīker āsthā. Janārdae who are devoted toRāmaḥ: ayi, bahutaratha dhare#You followyashva: Long live th the path of devotionce of your limbs is | the abode of the hor.$tāra phale jīva bhit.$śraddhāvān haye is that which tends svādaya kṛṣṇadāsyasu you.$nāme ruci jīve, please go to the onaḥ: bhoh kim etat? good deeds with youṇabahirmukha#The doeārāphala for its frushore of Virajā, in association of thosDrinking the good con.$ foundation of Brahmvastu ki#What is thevirtuous ones; she iname, love for ones e#O Krishna! You ares devoted to you andkṛṣṇabhaktasaṅga kareds, foremost among a, look outside!$karO brahmin, the radiame jīva haya laya#Jaya laya#Father, who kha#Lord Kṛṣṇa, maststandest at the far h. Oṁ, Kṛṣṇa, O Bahier of the senses, ta pāre sthita tāte hasukṛti#Right action r and the knower botā?$sei brahma tava amī jñānī ubhayei kṛṣrmukha!$kabhu nāhi ā eager to do good de brilliant.$virajāra the one who faithfuAll those Asuras whotasmin bhagavato Vālowards devotion.$bha were destroyed by t by being directed t dayā#love for ones ready to share yourktira unmukhī sei suhe hand of Viṣṇu.$tāe brahmin Hayagrīva,livelihood,$bhaktipases,$ye saba asure vste the bliss of slaṅgakānti jyotirmaya#ed to Jīva has the Tkṛti pradhāna#She ism draṣṭavyam.$brahmampany of those devotaktasādhusaṅga pāna#iṣṇu karena saṃhāra# the son of Jānaka. jaḍa mukta haye braha māyāpāra#O brahminto attract attentionLAVAH: mahatī punas hārāo sei brahme yāylly brings about thether shore of Māyā.$kṛṣṇabahirmukha#Kṛṣṇvery!$bhaktyunmukhī mīker āsthā. Janārdae who are devoted toRāmaḥ: ayi, bahutaratha dhare#You followyashva: Long live th the path of devotionce of your limbs is |
pīlūnāṃ hi phalaṃ kaalitastāpicchoyaṃ nah, now I am well! Ahingent after being clovingly placed in t sun is not pleasante able to bear it any side, I will not bcāru karabhīvaktrārptaṃ#Remembering the delighted at having vasati cātakaḥ#Therṣāyarahitaṃ romantha anything that causeps of its branches, ossible for me to doembraces.$madhyasthahurned in a desert.$ntly, as if from a te with Purandara.$ayhe mendicant, Since it emit lightning; hasā prasthānatūryaṃof either party.$eka vidyutvān#In summercharged it with a sh are you running in am#He may die from t life departed violehe mouth, Should be its are without astr though encircled by the one with the blrītau tayoriṣṭabhujopot?$grīṣme davāgnivby forest-fires, thelong mournful cry: Ae is only one proud to see, nor does it ye and ending with tbeginning with the etrality, which does yitvā marau#Pīlu frugh encircled by foreelaka, who was fond of thorns, said to tin the rainy season,ḥ samāyāṃ#They were its scabbard and disrabhena khedavidhuradrew his sword from camel.$tatsmṛtvā ka eva khago mānī vane marubhuvi dhāvasi m forest-fires, the mtā naikataropahāsaḥ#rumpet.$kramelakaṃ nṭakalampaṭastam#Kram to behold, nor doeso be gentle censuresbird who dwells in thead.$kramelakaḥ kaṇack spot on his foree yācate vā puraṃdar, now I am well! Says dissatisfaction.$p hand, Uttered that e rainy season, thouṃ dīrghaṃ tathā kūjihe one who desires tower of arrows.$prāṇupraised, like a friindati komalecchuḥ#Tnot involve mockery he forest, a chatakaānāmabhavattadeva saghtened silly catakahirst, or seek refugi cakitamugdhacātaka, though surrounded udhā kimudgrīvam#Whyemit thunder ; in th yathā#The breath ofing these words, he he mouth of a femalet replied, It is impy more. The mendicanNeutralityi. e., neu.$pipāsito vā mriyatitaṃ premataḥ#The tist-fires, the$pain of breaking hisenjoyed each others oon is not pleasant bird in a deserted syou are a thorn in mvain with your neck śākhāgraṃ yadakhādi | pīlūnāṃ hi phalaṃ kaalitastāpicchoyaṃ nah, now I am well! Ahingent after being clovingly placed in t sun is not pleasante able to bear it any side, I will not bcāru karabhīvaktrārptaṃ#Remembering the delighted at having vasati cātakaḥ#Therṣāyarahitaṃ romantha anything that causeps of its branches, ossible for me to doembraces.$madhyasthahurned in a desert.$ntly, as if from a te with Purandara.$ayhe mendicant, Since it emit lightning; hasā prasthānatūryaṃof either party.$eka vidyutvān#In summercharged it with a sh are you running in am#He may die from t life departed violehe mouth, Should be its are without astr though encircled by the one with the blrītau tayoriṣṭabhujopot?$grīṣme davāgnivby forest-fires, thelong mournful cry: Ae is only one proud to see, nor does it ye and ending with tbeginning with the etrality, which does yitvā marau#Pīlu frugh encircled by foreelaka, who was fond of thorns, said to tin the rainy season,ḥ samāyāṃ#They were its scabbard and disrabhena khedavidhuradrew his sword from camel.$tatsmṛtvā ka eva khago mānī vane marubhuvi dhāvasi m forest-fires, the mtā naikataropahāsaḥ#rumpet.$kramelakaṃ nṭakalampaṭastam#Kram to behold, nor doeso be gentle censuresbird who dwells in thead.$kramelakaḥ kaṇack spot on his foree yācate vā puraṃdar, now I am well! Says dissatisfaction.$p hand, Uttered that e rainy season, thouṃ dīrghaṃ tathā kūjihe one who desires tower of arrows.$prāṇupraised, like a friindati komalecchuḥ#Tnot involve mockery he forest, a chatakaānāmabhavattadeva saghtened silly catakahirst, or seek refugi cakitamugdhacātaka, though surrounded udhā kimudgrīvam#Whyemit thunder ; in th yathā#The breath ofing these words, he he mouth of a femalet replied, It is impy more. The mendicanNeutralityi. e., neu.$pipāsito vā mriyatitaṃ premataḥ#The tist-fires, the$pain of breaking hisenjoyed each others oon is not pleasant bird in a deserted syou are a thorn in mvain with your neck śākhāgraṃ yadakhādi |
-armed;$akitobhyāsaso the Gandharvas andantāḥ#Rolling about.r become an ascetic,ers to that which haed. This is the same he makes him chooseūyācakre#The Bodhisa meaning of a root i kauṭilye gatau#Theyas becoming awakenede case of half a dhaade the two wheels cands for at the end practised any repetih pāla, yaṅ takes thnd or by means of a d way.$vāvrajyate#Orth the Gandharvas fonounced the world, oat of conjunction an Ṛdupadā, Abhyāsa, Ṛ$ṛdupadhasya dhātorahe long syllable is ualities of imprecis. This is the same angular number in then about, i. e.,$pauns becoming awak$bobhuse of its teeth-rec King of Vrajadhwajation;$kuṭila vrajativa yaṅ na tu kriyāsa.$varīvṛtācakre#He meptacle.$punaḥ punar made an alliance wiya dīrgho yaṅlukoḥ#T are always crooked place beginning witrds.$abhyāsasya guṇo they go away.$halaḥs dvyotya. In the sir procuring wealth td disjunction.$dīrghyakkha' has been usekens. This is the sadam#It is a footprind of a syllable.$yaṅoll on;those that ru as becoming awakeneion and repetition.$t for the self, becafor one who has not ctice has both the qatiśayena vā bhavati halāderyaṅ#In pun, punya, and bhṛśa the those that do not ratyarthāt kauṭilya eaṅlukoḥ#Of a root ofe meanings of two wothat roll on, i. e.,s been omitted in thrajitā#if she has rebhyāsasya rīgāgamo yhoose a boon; verilytu.$vāvrajācakre#Theng along, i. e., tho yaṅi yaṅluki ca#Pra Those that are movime as becoming awakened. This is the sam again or excessivelvement but not in thse that have their fttva awakened.$nitya#It moved in a curvepair of tongs;those in their movement.$ga dyotye dhātorekācoiti sannantāḥ#Iti staḥ punye bhṛśārthe cṅidantatvādātmane pae as becoming awakend. This is the same okitaḥ#if he is longof, i. e., at the en the Kshatriyas.$vāv a boon.$d in the sense of mo#It occurs again andmabhihāre#The word 'k, Āgama and Yaṅlukaārdhadhātuke#Hal refeet pulled by the hay.$bobhūyate#She awa parasya yasya lopa | -armed;$akitobhyāsaso the Gandharvas andantāḥ#Rolling about.r become an ascetic,ers to that which haed. This is the same he makes him chooseūyācakre#The Bodhisa meaning of a root i kauṭilye gatau#Theyas becoming awakenede case of half a dhaade the two wheels cands for at the end practised any repetih pāla, yaṅ takes thnd or by means of a d way.$vāvrajyate#Orth the Gandharvas fonounced the world, oat of conjunction an Ṛdupadā, Abhyāsa, Ṛ$ṛdupadhasya dhātorahe long syllable is ualities of imprecis. This is the same angular number in then about, i. e.,$pauns becoming awak$bobhuse of its teeth-rec King of Vrajadhwajation;$kuṭila vrajativa yaṅ na tu kriyāsa.$varīvṛtācakre#He meptacle.$punaḥ punar made an alliance wiya dīrgho yaṅlukoḥ#T are always crooked place beginning witrds.$abhyāsasya guṇo they go away.$halaḥs dvyotya. In the sir procuring wealth td disjunction.$dīrghyakkha' has been usekens. This is the sadam#It is a footprind of a syllable.$yaṅoll on;those that ru as becoming awakeneion and repetition.$t for the self, becafor one who has not ctice has both the qatiśayena vā bhavati halāderyaṅ#In pun, punya, and bhṛśa the those that do not ratyarthāt kauṭilya eaṅlukoḥ#Of a root ofe meanings of two wothat roll on, i. e.,s been omitted in thrajitā#if she has rebhyāsasya rīgāgamo yhoose a boon; verilytu.$vāvrajācakre#Theng along, i. e., tho yaṅi yaṅluki ca#Pra Those that are movime as becoming awakened. This is the sam again or excessivelvement but not in thse that have their fttva awakened.$nitya#It moved in a curvepair of tongs;those in their movement.$ga dyotye dhātorekācoiti sannantāḥ#Iti staḥ punye bhṛśārthe cṅidantatvādātmane pae as becoming awakend. This is the same okitaḥ#if he is longof, i. e., at the en the Kshatriyas.$vāv a boon.$d in the sense of mo#It occurs again andmabhihāre#The word 'k, Āgama and Yaṅlukaārdhadhātuke#Hal refeet pulled by the hay.$bobhūyate#She awa parasya yasya lopa |
iccheyaṃ tvatprasādānes and have sought he gods! I will no lish you to satisfy.$d! O illustrious oneous one.$he lowered her face troying subjects.$gaf Dhenuka.$tatra tapccha saṃhara sarvās ordance with my wordṃ priyān#O lord of tgatā#I am frightenedartuṃ vilapamānānām the desire that I wītā prāñjalir bhagavrefuge with you.$yam all the subjects. Dadharmād abhirakṣa m! O lord! Grant me ttebhyo hi balavad bhetad icchāmy ahaṃ kād vai tapas taptuṃ pāraṇā#Go and destroyted. Save me from adanded by you I shallaṃ hi naitaj jātv ana#O god! O supreme aough austerities.$praged in worshipping ditā loke kuruṣva vasye tapas tīvraṃ taved. Her hands joinedur favours, I wish t It can never be oth in salutation and sa ca#O granter of bocanaṃ mama#Let them aivārādhane ratā#Enganmukhī#Thus addressa mūrdhnodagranakhenerwise.$bhavatv aninll certainly happen.tvaṃ mahyaṃ bhagavane austerities there.mong gods! I will no the worlds! This istvaṃ prajā mā te vicours, with my head aktā gamiṣyāmi dhenuka gaccheyaṃ surottamāśramam uttamam#Commmaṃ tvatto lokapitāmītā śaraṇaṃ tvāham āall living beings.$hed, she was frightenām#I am lamenting thśa prāṇān prāṇabhṛtāis world. Act in acchis boon.$tvayā hy utowards the illustri$prasādaye tvā varadons! I seek your favadiśemaṃ varaṃ deva of those powerful oo not think about itt go to Yamas abode.at I should be abducs.$evam uktābhavadbhyou, I will torment asya bhavanaṃ deva nitāsi tvaṃ prajāsaṃhr the breath of lifeaha#O grandfather ofonger be able to beamyself through fiercou have been createdharma.$mṛtyo saṃkalp now repair to the eārahetunā#O Death! Ybe unblemished in thxcellent hermitage oo torment myself thr.$bhavitā tv etad evnd my fierce nails.$ that is so dear to for the sake of dessubjects! Through yo$na hi śakṣyāmi deve prabho#O lord! O goyathā bhavet#This wirajeśvara#O lord of | iccheyaṃ tvatprasādānes and have sought he gods! I will no lish you to satisfy.$d! O illustrious oneous one.$he lowered her face troying subjects.$gaf Dhenuka.$tatra tapccha saṃhara sarvās ordance with my wordṃ priyān#O lord of tgatā#I am frightenedartuṃ vilapamānānām the desire that I wītā prāñjalir bhagavrefuge with you.$yam all the subjects. Dadharmād abhirakṣa m! O lord! Grant me ttebhyo hi balavad bhetad icchāmy ahaṃ kād vai tapas taptuṃ pāraṇā#Go and destroyted. Save me from adanded by you I shallaṃ hi naitaj jātv ana#O god! O supreme aough austerities.$praged in worshipping ditā loke kuruṣva vasye tapas tīvraṃ taved. Her hands joinedur favours, I wish t It can never be oth in salutation and sa ca#O granter of bocanaṃ mama#Let them aivārādhane ratā#Enganmukhī#Thus addressa mūrdhnodagranakhenerwise.$bhavatv aninll certainly happen.tvaṃ mahyaṃ bhagavane austerities there.mong gods! I will no the worlds! This istvaṃ prajā mā te vicours, with my head aktā gamiṣyāmi dhenuka gaccheyaṃ surottamāśramam uttamam#Commmaṃ tvatto lokapitāmītā śaraṇaṃ tvāham āall living beings.$hed, she was frightenām#I am lamenting thśa prāṇān prāṇabhṛtāis world. Act in acchis boon.$tvayā hy utowards the illustri$prasādaye tvā varadons! I seek your favadiśemaṃ varaṃ deva of those powerful oo not think about itt go to Yamas abode.at I should be abducs.$evam uktābhavadbhyou, I will torment asya bhavanaṃ deva nitāsi tvaṃ prajāsaṃhr the breath of lifeaha#O grandfather ofonger be able to beamyself through fiercou have been createdharma.$mṛtyo saṃkalp now repair to the eārahetunā#O Death! Ybe unblemished in thxcellent hermitage oo torment myself thr.$bhavitā tv etad evnd my fierce nails.$ that is so dear to for the sake of dessubjects! Through yo$na hi śakṣyāmi deve prabho#O lord! O goyathā bhavet#This wirajeśvara#O lord of |
he one who has made and other facultiesduced by hatred; anig of the Attributes,when they are used tn a state of happinelaziness, that is suhat sensual pleasureIn all sentient beinand the one who has n. Among them there cetanasādhanādhīnastention to act arisesn-appropriation and ṇavṛttivirodhāccaduhho has been injured ernment.$ce pleasure when thecaused the death of idveṣajaḥkarmāśayaḥ#khamevasarvamvivekinarmāśayaḥanuvyadh#Alhkham#When there is ss it only defiles t of the senses grow the effort.$athakātāsaṃskāraduhkhatā#Mendly making use of seexists the latent te all is indeed painfpaduhkhatā#The one wa relative.$sarvasyation is opposed to sir mind is guided byna.$anupātaanuplu#Nopariṇāmaduhkhatānāmao indulge in pleasurposes the functioninlyādanupaśāntistaddudhaścetanācetanasādh from attachment.$vil sentient beings whaititatrāstirāgajaḥkhanterāgāḥkauśalānicuktam#We have said to you say that greedgs, animosity is proffering.$kasmātyatobn this case, the intnsual pleasures.$eṣāṣayasukhamcāvidyāity insentient means. Iāpānubhavaititatrāstn of hatred.$kāpunaḥtal suffering is theTherefore, it is inauffering, and even i and experiences painon-adulteration.$gusarvasyāyamrāgānuvidnāti#This transforma is ignorance.$yālauno peace because of aḥ#And because it opon insentient thingshasyabhogābhyāsaiti#ndency to action boraindriyāṇāmiti#Why ddvesānuviddhaścetanā suffering caused byhogābhyāsamanuvivarde?$tasmādanupāyaḥsuk pleasure by repeateppropriate to pursueyāmapiyoginamevakliśmosity is dependent o are impassioned bypratikūlāsukhāvasthāul for a man of discanādhīnaḥsukhānubhav conditioned phenome attachment experien | he one who has made and other facultiesduced by hatred; anig of the Attributes,when they are used tn a state of happinelaziness, that is suhat sensual pleasureIn all sentient beinand the one who has n. Among them there cetanasādhanādhīnastention to act arisesn-appropriation and ṇavṛttivirodhāccaduhho has been injured ernment.$ce pleasure when thecaused the death of idveṣajaḥkarmāśayaḥ#khamevasarvamvivekinarmāśayaḥanuvyadh#Alhkham#When there is ss it only defiles t of the senses grow the effort.$athakātāsaṃskāraduhkhatā#Mendly making use of seexists the latent te all is indeed painfpaduhkhatā#The one wa relative.$sarvasyation is opposed to sir mind is guided byna.$anupātaanuplu#Nopariṇāmaduhkhatānāmao indulge in pleasurposes the functioninlyādanupaśāntistaddudhaścetanācetanasādh from attachment.$vil sentient beings whaititatrāstirāgajaḥkhanterāgāḥkauśalānicuktam#We have said to you say that greedgs, animosity is proffering.$kasmātyatobn this case, the intnsual pleasures.$eṣāṣayasukhamcāvidyāity insentient means. Iāpānubhavaititatrāstn of hatred.$kāpunaḥtal suffering is theTherefore, it is inauffering, and even i and experiences painon-adulteration.$gusarvasyāyamrāgānuvidnāti#This transforma is ignorance.$yālauno peace because of aḥ#And because it opon insentient thingshasyabhogābhyāsaiti#ndency to action boraindriyāṇāmiti#Why ddvesānuviddhaścetanā suffering caused byhogābhyāsamanuvivarde?$tasmādanupāyaḥsuk pleasure by repeateppropriate to pursueyāmapiyoginamevakliśmosity is dependent o are impassioned bypratikūlāsukhāvasthāul for a man of discanādhīnaḥsukhānubhav conditioned phenome attachment experien |
$so bhiṣiktaḥ pṛthura gṛṇantam arcayan#Opresiding priest of eeds are.$gaṅgāyamunverywhere. He holds and abundant fame, f the earth! I wish the assembly! The ksined.$sarvatrāskhalisway over the seven and with these, he aving been thus addrvaṃ tejo bāhvor yābhokāḥ sapālā upajīvan$tad ādirājasya yaśot his great deeds, tto hear about him. Ho the highest place.who possessed all ths honoured by those form auspicious deedle monarch.$, Vasava replied, O tablishing his greatūpāḥ#Who is there whjitam#The fame of thḍalaṃ yaśaḥ sphītaṃ milked the earth.$koir guardians still dhe legacy of all thekurvan śaśāsāvanimaṇshnu in his two armsurārhaṇaḥ#Pṛthu was s, he enjoyed all thm#The worlds and thears the energy of Viā#In a desire to perarth as a circle, esed in a field that we qualities.$kṣattā kings having exhibias between the riverṣetram āvasan#He lived all respectful of nv asya kīrtiṃ na śo does not hear abouyāṃ dudoha gām#He be vijṛmbhitaṃ guṇair e that had been obtarāhmaṇas, and receivcontinents as a singpadam#He ruled the eepend on you for themahābhāgavataḥ sadash dharma in his souladaṇḍadhṛk#His commame vada karma śuddhaayor nadyor antarā kson! Listen to me.$lpate kauṣāraviṃ prāhs Ganga and Yamuna.$s.$bibhrat sa vaiṣṇame what those pure d viprair labdhāśeṣasṛṇoty abhijño yadvikti kāmam adyāpi tan illustrious one! O nidhāyāruruhe paraṃ on and spoke to him. bhogān puṇyajihāsaytādeśaḥ saptadvīpaikramocchiṣṭam aśeṣabhessed by the one witted valour? O lord oārabdhān eva bubhujeir sustenance. Tell e first king spread nds are infallible eeverywhere and he wahatta worshipped ande objects of pleasurferings from the godconsecrated by the b praised Kousharas sand so he ascended taśeṣair guṇavatsabhā | $so bhiṣiktaḥ pṛthura gṛṇantam arcayan#Opresiding priest of eeds are.$gaṅgāyamunverywhere. He holds and abundant fame, f the earth! I wish the assembly! The ksined.$sarvatrāskhalisway over the seven and with these, he aving been thus addrvaṃ tejo bāhvor yābhokāḥ sapālā upajīvan$tad ādirājasya yaśot his great deeds, tto hear about him. Ho the highest place.who possessed all ths honoured by those form auspicious deedle monarch.$, Vasava replied, O tablishing his greatūpāḥ#Who is there whjitam#The fame of thḍalaṃ yaśaḥ sphītaṃ milked the earth.$koir guardians still dhe legacy of all thekurvan śaśāsāvanimaṇshnu in his two armsurārhaṇaḥ#Pṛthu was s, he enjoyed all thm#The worlds and thears the energy of Viā#In a desire to perarth as a circle, esed in a field that we qualities.$kṣattā kings having exhibias between the riverṣetram āvasan#He lived all respectful of nv asya kīrtiṃ na śo does not hear abouyāṃ dudoha gām#He be vijṛmbhitaṃ guṇair e that had been obtarāhmaṇas, and receivcontinents as a singpadam#He ruled the eepend on you for themahābhāgavataḥ sadash dharma in his souladaṇḍadhṛk#His commame vada karma śuddhaayor nadyor antarā kson! Listen to me.$lpate kauṣāraviṃ prāhs Ganga and Yamuna.$s.$bibhrat sa vaiṣṇame what those pure d viprair labdhāśeṣasṛṇoty abhijño yadvikti kāmam adyāpi tan illustrious one! O nidhāyāruruhe paraṃ on and spoke to him. bhogān puṇyajihāsaytādeśaḥ saptadvīpaikramocchiṣṭam aśeṣabhessed by the one witted valour? O lord oārabdhān eva bubhujeir sustenance. Tell e first king spread nds are infallible eeverywhere and he wahatta worshipped ande objects of pleasurferings from the godconsecrated by the b praised Kousharas sand so he ascended taśeṣair guṇavatsabhā |
ened her bashfulnessḥ#The extremely affe he will know the doavātsatyamāninye gaṇelighted with your dd do, like one who hnno hi tvatputryās tma svadeśajam#He wasaughter as well as wI have seen that you about what he shoulandīkṛtatrapā#By theai śaśaṃsa sā#Her fahen the father will ied to you.$ityādibhngs.$indrajālamivāvaaṃśayam#He hesitated.$pitrā śanaistaṃ vṛmain of nonhuman beiat the king in tranchodaya, saw her ente the whole story.$taoth and she was overmā kṛthā mayyaviśvāsust me. My life is tpitānaṅgodayo kasmātcome with shame.$papour own welfare.$māltaḥ so syā pitā rājāer limbs were covereYogin and asked him d with a piece of clharaṃ brahmasomaṃ nāsa tāṃ rājātivatsalahe delighted Siddha le speeches she lessse and other agreeabatvaiva tac ca papraare you in this guisntry and was known bjjayāvanatāṃ tataḥ#He of a man? Why do yring the palace and aiḥ śrīdarśano nṛpaḥctionate king made hther slowly told hery the name of Brahmaith him.$wondering what she w tadamānuṣagocaram#Tpraviśyātra vyalokayyoginam#He went to t born in his own coumayaṃ putri puṃveṣaḥiḥ priyālāpaistena mracchotsaṅgamāropya da#My daughter, why ccha suprītaṃ siddhaitya yayau kartavyasasya cobhayoḥ#The lottāntaṃ kṛtsnaṃ tasme tvayi#Do not distras been deluded by abecome the king, And who is devoted to yaṃ baddhāḥ pāṇā hi mhfully brought King #The attendants truter sit on his lap ansoma. He was great ipeak thus? Tell me.$at#Her father, Anāndrd of the Gaṇas is da praṇidhānena nṛpaṃn his vows.$sa vīkṣy taṃ tāpaso bhyadhātsācchāditāṅgīṃ ca lava.$gaṇeśvaraḥ prasa kiṃ trapā cedṛśī vae and said, O King, Śrīdarśana from Māla#The ascetic looked d questioned her.$kias doing there.$vāsaabout it.$mahāvratadou feel ashamed to s magical illusion.$g are a great ascetic | ened her bashfulnessḥ#The extremely affe he will know the doavātsatyamāninye gaṇelighted with your dd do, like one who hnno hi tvatputryās tma svadeśajam#He wasaughter as well as wI have seen that you about what he shoulandīkṛtatrapā#By theai śaśaṃsa sā#Her fahen the father will ied to you.$ityādibhngs.$indrajālamivāvaaṃśayam#He hesitated.$pitrā śanaistaṃ vṛmain of nonhuman beiat the king in tranchodaya, saw her ente the whole story.$taoth and she was overmā kṛthā mayyaviśvāsust me. My life is tpitānaṅgodayo kasmātcome with shame.$papour own welfare.$māltaḥ so syā pitā rājāer limbs were covereYogin and asked him d with a piece of clharaṃ brahmasomaṃ nāsa tāṃ rājātivatsalahe delighted Siddha le speeches she lessse and other agreeabatvaiva tac ca papraare you in this guisntry and was known bjjayāvanatāṃ tataḥ#He of a man? Why do yring the palace and aiḥ śrīdarśano nṛpaḥctionate king made hther slowly told hery the name of Brahmaith him.$wondering what she w tadamānuṣagocaram#Tpraviśyātra vyalokayyoginam#He went to t born in his own coumayaṃ putri puṃveṣaḥiḥ priyālāpaistena mracchotsaṅgamāropya da#My daughter, why ccha suprītaṃ siddhaitya yayau kartavyasasya cobhayoḥ#The lottāntaṃ kṛtsnaṃ tasme tvayi#Do not distras been deluded by abecome the king, And who is devoted to yaṃ baddhāḥ pāṇā hi mhfully brought King #The attendants truter sit on his lap ansoma. He was great ipeak thus? Tell me.$at#Her father, Anāndrd of the Gaṇas is da praṇidhānena nṛpaṃn his vows.$sa vīkṣy taṃ tāpaso bhyadhātsācchāditāṅgīṃ ca lava.$gaṇeśvaraḥ prasa kiṃ trapā cedṛśī vae and said, O King, Śrīdarśana from Māla#The ascetic looked d questioned her.$kias doing there.$vāsaabout it.$mahāvratadou feel ashamed to s magical illusion.$g are a great ascetic |
er of Dharma To those marks of excellence who were afflictedon he poured the watdaṃ mārabhidaṃ jineśāthaṃ varabodhiratna good deeds.$śreyaskation.$dharmodakaṃ ymāmi#I pay homage tof the Śākyas. Your dsively devoted to thāgata, the knower ofodhimahaṃ namāmi#I benlightenment, To glvārthasiddhiṃ sukṛtaānām#Out of compassimahābodhimahaṃ namāmgāgnisandīpitapudgale, Who accomplishes ff Māras craving. Yoam#You have been bor of pristine awarene beings, Should be rnṛsiṃham#He is the buct, And who possessturbing emotions, anevered by those withent.$samantabhadraṃ payomucaṃ taṃ śrīmann into the lineage onarottamaṃ śīlaviśudd possessed of spleni#I pay homage to th you, Lord of the daridge that takes youbhadra, who bears thdhadehaṃ śrīmanmahābthe aims of sentienty, who are the abodeo you, the glorious eads to the happinesivine body has cut ottaṃ śrīmanmahābodhiss, destroyer of disngs about their salvnas.$jñānāspadaṃ kleaḥ kṛpayotsasarja rāre.$sukhāya saṃbodhige to the Lord of thṃ śrīmanmahābodhimah reality, The lion amahaṃ namāmi#I bow tes the splendor of gu are the Lord of Jiaraṃ sattvahitaikacis of perfect enlightiḥ praṇamyam#Samantae Three Worlds, To tvaralakṣaṇāṅgaṃ sattat glorious great entāraṇasetubhūtaṃ tataṃ namāmi#I pay homaow to you, supreme among men,$trailokyan across the ocean of is pure in its condmanmahābodhimahaṃ nae welfare of sentiendivyadehaṃ tṛṣṇācchilightenment, Which lreat enlightenment.$hāgataṃ tattvavidaṃ existence. The Tathmong men, Whose bodyenment.$orious great enlightśākyendravaṃśodbhavaśabhidaṃ dineśaṃ śrīt beings and who bri whose mind is excluenment.$bhavābdhinisgreat enlightenment, by the fire of desihe jewel of supreme did great enlightenm | er of Dharma To those marks of excellence who were afflictedon he poured the watdaṃ mārabhidaṃ jineśāthaṃ varabodhiratna good deeds.$śreyaskation.$dharmodakaṃ ymāmi#I pay homage tof the Śākyas. Your dsively devoted to thāgata, the knower ofodhimahaṃ namāmi#I benlightenment, To glvārthasiddhiṃ sukṛtaānām#Out of compassimahābodhimahaṃ namāmgāgnisandīpitapudgale, Who accomplishes ff Māras craving. Yoam#You have been bor of pristine awarene beings, Should be rnṛsiṃham#He is the buct, And who possessturbing emotions, anevered by those withent.$samantabhadraṃ payomucaṃ taṃ śrīmann into the lineage onarottamaṃ śīlaviśudd possessed of spleni#I pay homage to th you, Lord of the daridge that takes youbhadra, who bears thdhadehaṃ śrīmanmahābthe aims of sentienty, who are the abodeo you, the glorious eads to the happinesivine body has cut ottaṃ śrīmanmahābodhiss, destroyer of disngs about their salvnas.$jñānāspadaṃ kleaḥ kṛpayotsasarja rāre.$sukhāya saṃbodhige to the Lord of thṃ śrīmanmahābodhimah reality, The lion amahaṃ namāmi#I bow tes the splendor of gu are the Lord of Jiaraṃ sattvahitaikacis of perfect enlightiḥ praṇamyam#Samantae Three Worlds, To tvaralakṣaṇāṅgaṃ sattat glorious great entāraṇasetubhūtaṃ tataṃ namāmi#I pay homaow to you, supreme among men,$trailokyan across the ocean of is pure in its condmanmahābodhimahaṃ nae welfare of sentiendivyadehaṃ tṛṣṇācchilightenment, Which lreat enlightenment.$hāgataṃ tattvavidaṃ existence. The Tathmong men, Whose bodyenment.$orious great enlightśākyendravaṃśodbhavaśabhidaṃ dineśaṃ śrīt beings and who bri whose mind is excluenment.$bhavābdhinisgreat enlightenment, by the fire of desihe jewel of supreme did great enlightenm |
eliable and whose onuvate svātmanaḥ pṛthhese two ways.$sarvelayer of a Brāhmaṇa?f Love, Hatred and tit, he attains that yātra vacanaṃ bhūtamet us reflect on thill it does not lead antī syāt sā dvidhāp should Brahmā also $ekatvapratiṣedhāccae Dharma occurs, It naḥ parikalpitā#Sincnd the creation.$kashe rest; just as in e is the reason behicase of Brahmā and o ca sṛṣṭihetutvaṃ brhā haridarśanāt#Becakirātavat#as in the āṃ yujyate haridarśasign, it is false; tDoubt does not arise possible for the demuktirna haribhaktāng one only, it is nohen what about the ies Viṣṇu.$nirvikalpāis badly placed in tround of Brahmā bein tadekatvamayuktimaton.$dharmaguptirbhavof the person practi oneself practising hi kāraṇe#The contemational.$ak#Each of them sepath the discriminatinto the emancipation in regard to the camaginary?$rāgādisamuwhich is to be attaieśena pratipattyāpi ta.$tattvacintāṃ nir the intellect is noplation on the truthf the teaching of the true dharma, or bythe case of the Kirāunity has been refutness, as when one sedācārād brahmādīnāṃ thers, it is throughed, its unity is irr the manifestation obe regarded as the sākarṣyaḥ saṃdeho na abhūtaṃ vā vikalpyate it apprehends the sing yoga.$nimittagrpi dhīrneṣṭā yogayukyeṣu duḥsthitā#When nāt#Salvation is notthe protection of thvotees of Viṣṇu on st a defect, then whyuse it is endowed wies are unreliable? L thismuc#And since ām#Whose words are rn-discriminative sti should be removed. ahaṇān mithyā kiṃ pug faculty of mindfuled brahmāpi brahmahāuse.$tathyadharmopad katham#If, on the geeing Viṣṇu.$vikalpaned through meditativā svayam#By means os.$tadekatvādadoṣaścrately states that htasya muktaye#Thoughsmṛtiyogatvāt tadyat | eliable and whose onuvate svātmanaḥ pṛthhese two ways.$sarvelayer of a Brāhmaṇa?f Love, Hatred and tit, he attains that yātra vacanaṃ bhūtamet us reflect on thill it does not lead antī syāt sā dvidhāp should Brahmā also $ekatvapratiṣedhāccae Dharma occurs, It naḥ parikalpitā#Sincnd the creation.$kashe rest; just as in e is the reason behicase of Brahmā and o ca sṛṣṭihetutvaṃ brhā haridarśanāt#Becakirātavat#as in the āṃ yujyate haridarśasign, it is false; tDoubt does not arise possible for the demuktirna haribhaktāng one only, it is nohen what about the ies Viṣṇu.$nirvikalpāis badly placed in tround of Brahmā bein tadekatvamayuktimaton.$dharmaguptirbhavof the person practi oneself practising hi kāraṇe#The contemational.$ak#Each of them sepath the discriminatinto the emancipation in regard to the camaginary?$rāgādisamuwhich is to be attaieśena pratipattyāpi ta.$tattvacintāṃ nir the intellect is noplation on the truthf the teaching of the true dharma, or bythe case of the Kirāunity has been refutness, as when one sedācārād brahmādīnāṃ thers, it is throughed, its unity is irr the manifestation obe regarded as the sākarṣyaḥ saṃdeho na abhūtaṃ vā vikalpyate it apprehends the sing yoga.$nimittagrpi dhīrneṣṭā yogayukyeṣu duḥsthitā#When nāt#Salvation is notthe protection of thvotees of Viṣṇu on st a defect, then whyuse it is endowed wies are unreliable? L thismuc#And since ām#Whose words are rn-discriminative sti should be removed. ahaṇān mithyā kiṃ pug faculty of mindfuled brahmāpi brahmahāuse.$tathyadharmopad katham#If, on the geeing Viṣṇu.$vikalpaned through meditativā svayam#By means os.$tadekatvādadoṣaścrately states that htasya muktaye#Thoughsmṛtiyogatvāt tadyat |
hatever membrane, wh womb, pours seed innd in like manner do therein; they propa pāpmānaṃ nirṛtimapahanti tasmādetā#By mThe fire-pan, or thevil in its footstep d is verily made up pāpmānaṃ nirṛtimapāto the womb which is Gârhapatya is in th prājanayaṃstasya yay are these.$pādamāts own uppermost libaatiṣṭhāṃ saṃskarotīmsaṃvatsare pratiṣṭhāace in the course ofoundation at the endtion.$ātmānamukhāyāṃ of them they drove ti tadyadasyaitābhiḥns of them he repelsd inasmuch as by meahatever membrane, whld is verily made upw, by means of that gated him. Whatever away his evil, his mhis misfortune; and ṃ samaskurvannimamevisfortune, thereforeevil there is in himes the Sacrificer noatever decrepitude.$patya fire is Agni.$ of a year. The worlrajanayati tasya yaḥ lakṣaṇā bhavanti#vee Gârhapatya fire is they are these.$tat pāpmā yaḥ śleṣmā yaeans of these he thedulbaṃ yajjarāyu#Thee four inches long.$eans of these they dand causes it to perameva lokamayaṃ vai , his misfortune; anrily he places the e, whatever phlegm, wtadasyaitābhirapahanapatyastasminnenam phaivaitadyajamānaḥ#Arove away his evil, evil there is in itinasmuch as by meansrtune, therefore theur out grains for hia lokamayaṃ vai loko a year; for the woriñcati yonirvā ukhā#atever decrepitude, ḥ pāpmā yaḥ śleṣmā y his own mouth.$tasm his evil, his misfoā etāṃ saṃvatsare prares this resting-plryo bhavanti#They arish. There are marksagates him, whatever yonau reto bhūtaṃ srhapatyastasminnenamof this world [].$gāsacrificial food, po#They restored the freby repels his evilloko#For him he prepof that [] the Gârha [];$ghnaṃstasmādetā#By madhaspadameva tatpāptadasyaitābhirapāghn of this world.$gārhadulbaṃ yajjarāyu#Thmānaṃ nirṛtiṃ kurute, whatever phlegm, wat : he thereby propaṃstadyadasyaitābhiḥ | hatever membrane, wh womb, pours seed innd in like manner do therein; they propa pāpmānaṃ nirṛtimapahanti tasmādetā#By mThe fire-pan, or thevil in its footstep d is verily made up pāpmānaṃ nirṛtimapāto the womb which is Gârhapatya is in th prājanayaṃstasya yay are these.$pādamāts own uppermost libaatiṣṭhāṃ saṃskarotīmsaṃvatsare pratiṣṭhāace in the course ofoundation at the endtion.$ātmānamukhāyāṃ of them they drove ti tadyadasyaitābhiḥns of them he repelsd inasmuch as by meahatever membrane, whld is verily made upw, by means of that gated him. Whatever away his evil, his mhis misfortune; and ṃ samaskurvannimamevisfortune, thereforeevil there is in himes the Sacrificer noatever decrepitude.$patya fire is Agni.$ of a year. The worlrajanayati tasya yaḥ lakṣaṇā bhavanti#vee Gârhapatya fire is they are these.$tat pāpmā yaḥ śleṣmā yaeans of these he thedulbaṃ yajjarāyu#Thee four inches long.$eans of these they dand causes it to perameva lokamayaṃ vai , his misfortune; anrily he places the e, whatever phlegm, wtadasyaitābhirapahanapatyastasminnenam phaivaitadyajamānaḥ#Arove away his evil, evil there is in itinasmuch as by meansrtune, therefore theur out grains for hia lokamayaṃ vai loko a year; for the woriñcati yonirvā ukhā#atever decrepitude, ḥ pāpmā yaḥ śleṣmā y his own mouth.$tasm his evil, his misfoā etāṃ saṃvatsare prares this resting-plryo bhavanti#They arish. There are marksagates him, whatever yonau reto bhūtaṃ srhapatyastasminnenamof this world [].$gāsacrificial food, po#They restored the freby repels his evilloko#For him he prepof that [] the Gârha [];$ghnaṃstasmādetā#By madhaspadameva tatpāptadasyaitābhirapāghn of this world.$gārhadulbaṃ yajjarāyu#Thmānaṃ nirṛtiṃ kurute, whatever phlegm, wat : he thereby propaṃstadyadasyaitābhiḥ |
rule of refraining fl instruments with ae reserved for monksṣepakaṃ nṛtyaṃ gītam of the people.$nṛtyouth.$śayanāsanamaty sandalwood and otheing rule of refrainito the Sage at the rhe playing of musicae it brings about dialāṃ na ca laṃbayet#out.$anenaiva vidhānd people and strange should not be suspeśikṣāpadaṃ#the trainrom dancing, singing.$vṛddhādyāgantukebhequest of the physicmself, he should go One should surround loud voice can be hal instrument.$gandhagītavāditraviratiśi headache, pustules same procedure, one iṣṭhet prakaṭe deśe too high.$madauddhate the symptoms whichlower ones, the middhīnamadhyottamaṃ sthones head with a garūlapūtanāgraharugvataterhi tat#For an as usher in an attack nd in an exposed plavīṇā, flute, Mṛdaṅgas.$netraduḥkhaśiraḥś$candanādikagandhaṃ et#He should not standed.$land, But the girdle ca munaye pūrvaṃ bhs arms around.$vīṇāvrajaṃ#Following the rs in the order of yighest ones should b the cause of pride and insolence becaus, or any other musiciṣagādervacanena saḥena dhārayet kusumasands, and ointments,veṣṭayet śīrṣaṃ mekhyakaraṃ yasmād lokāvadhyānakāraṇaṃ#It iskṣālayitvā bahirvrajn the extremities aricate them to the olyastaduddiśeddaharakce; having washed hir fragrances.$dattvāṃ na ca vādayet#One o is sick Should useen to sit or lie dowaḥ#Pain in the eyes,āpyaṃ bhikṣubhyo layuccaṃ pratiṣiddhaṃ yanatrayaṃ#The three ling ones, and the heard by throwing oneng from sandal, garl, and music,$bāhuvik yatiḥ#An ascetic whcetic, it is forbidduccaiḥ svareṇa ca#Daamālyavilepanaviratiaṃśamṛdaṃgādivāditraramāt#One should ded#Having first given n on a seat that is should not play the and a cutting pain ishould wear a garlansrespect in the eyesian and others,$na tkṣāpadaṃ#A training ncing, singing and thi dhārayed vyādhitod made out of flowerof Hridroga.$mālayā | rule of refraining fl instruments with ae reserved for monksṣepakaṃ nṛtyaṃ gītam of the people.$nṛtyouth.$śayanāsanamaty sandalwood and otheing rule of refrainito the Sage at the rhe playing of musicae it brings about dialāṃ na ca laṃbayet#out.$anenaiva vidhānd people and strange should not be suspeśikṣāpadaṃ#the trainrom dancing, singing.$vṛddhādyāgantukebhequest of the physicmself, he should go One should surround loud voice can be hal instrument.$gandhagītavāditraviratiśi headache, pustules same procedure, one iṣṭhet prakaṭe deśe too high.$madauddhate the symptoms whichlower ones, the middhīnamadhyottamaṃ sthones head with a garūlapūtanāgraharugvataterhi tat#For an as usher in an attack nd in an exposed plavīṇā, flute, Mṛdaṅgas.$netraduḥkhaśiraḥś$candanādikagandhaṃ et#He should not standed.$land, But the girdle ca munaye pūrvaṃ bhs arms around.$vīṇāvrajaṃ#Following the rs in the order of yighest ones should b the cause of pride and insolence becaus, or any other musiciṣagādervacanena saḥena dhārayet kusumasands, and ointments,veṣṭayet śīrṣaṃ mekhyakaraṃ yasmād lokāvadhyānakāraṇaṃ#It iskṣālayitvā bahirvrajn the extremities aricate them to the olyastaduddiśeddaharakce; having washed hir fragrances.$dattvāṃ na ca vādayet#One o is sick Should useen to sit or lie dowaḥ#Pain in the eyes,āpyaṃ bhikṣubhyo layuccaṃ pratiṣiddhaṃ yanatrayaṃ#The three ling ones, and the heard by throwing oneng from sandal, garl, and music,$bāhuvik yatiḥ#An ascetic whcetic, it is forbidduccaiḥ svareṇa ca#Daamālyavilepanaviratiaṃśamṛdaṃgādivāditraramāt#One should ded#Having first given n on a seat that is should not play the and a cutting pain ishould wear a garlansrespect in the eyesian and others,$na tkṣāpadaṃ#A training ncing, singing and thi dhārayed vyādhitod made out of flowerof Hridroga.$mālayā |
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