Bhīṣmaparva
edited by Andrea Acri & Arlo Griffiths
Metadata of the Edition
- Title: Bhīṣmaparva
- Text Identifier: DHARMA_CritEdBhimaparva
- edited by Andrea Acri & Arlo Griffiths
Encoded in TEI according to the Conventions of Project DHARMA
avighnam astu
1
hana sira paṇḍitātiśaya kottaman ira, nīlakaṇṭha kiris śarīra nira, kaṅkən megha, bhinūṣaṇan deni kapilajaṭā kaṅkən kila ta, inadyutan iṅ bhasma putih kaṅkən vəlaha ya, gambhīratərəh pva vijil nikaṅ stuti saṅke tutuk nira yatika tulya gəntəra, ikaṅ rat kabeh pva kadi samūha niṅ mayūra, sukhātiharṣāgiraṅ de niṅ jñāna nira kaṅkən udana; sira ta saṅ paṇḍita samaṅkana kasobhāgyan ira, sira ta śrī bhagavān vyāsa ṅaran ira; namaskāra sambah ni ṅhulun i sira, palar katirva mātra nikaṅ guṇa hane sira.
api ca,
edG:9mvaṅ hana ta sira ratu cakravarti sinivi riṅ yavadvīpamaṇḍala, paripūrṇa gə̄ṅ nikaṅ kasaṁrāṭprabhun hane sira. kesyan nirukti nikaṅ hari saṅajña de nira; vyaktinya n sinaṅguh hari viṣṇu sira, ri de nira śrīdhara, satata makiṇḍayutan ikaṅ śrī ri bāhudaṇḍa nira. sinaṅgah hari sira vaneh, ri de nira lokapāla, nityaśa rumakṣeṅ jagatmaṇḍala. muvah sinaṅgah ta sira siṅha, ri de nira pañcānana, makabrataṅ kapañcāsyan. mahārāja samaṅkana katiśayan ira, sira ta makanāma śrī dharmavaṅśadeguh anantavikrama. saphala maṅgalya niṅ maṅikət prākr̥ta niṅ bhīṣmaparva. nihan ta samāropa nikaṅ carita. svasti!
ri təlasnya n vinyākr̥ta ikaṅ udyogaparva təkap bhagavān vaiśampāyana, matakvan ta mahārāja.janamejaya muvah ri sira, tumañakən krama nikaṅ vīrayodha riṅ koravapāṇḍava, liṅ nira:
sājñā mahāmpuṅku, apa ta nyāsa nikaṅ praṅ nikaṅ vīrapuruṣa, vatək koravabala mvaṅ pāṇḍavabala mvaṅ ikaṅ ratu sāmanta viśeṣa saṅkeṅ dūradeśa? ndo varahən ta ra putu saṅ maharṣi. kadi de ra hadyan saṅhulun pralagi de mpuṅku majarajara, tattva kathāna tanpa vistara, sara tan prapañca de pinakaṅulun maṅupapatti.
maṅkana takvan mahārāja janamejaya. macarita ta bhagavān vaiśampayana, umucapnya sakrama nikaṅ laga, kumva purva ni de nirāsaṅkathā:
sājñā haji, tan pahiṅan inak nikaṅ praṅ riṅ koravapāṇḍava saha bala kabeh, maṅayu kadhīran, ṅkaneṅ təgal kurukṣetra. rəṅvakəna ta pūrvakrama nikaṅ praṅ de parameśvara.
edG:10təlas atiṅkah umarep vetan saṅ pāṇḍava, saha vīrayodha sira muṅkurakən kuṭa nira, kavāhya saṅke samantapañcaka. irika ta ya n kahidep śuranya, sakveh nikaṅ pr̥thivīmaṇḍala kavave təṅah niṅ kurukṣetra. haləpa vvaṅ matuha lavan rare dahat ta kunaṅ kavəkasāher i umahnya. yatika tan papramāṇa katon ikaṅ virabala ṅkaneṅ raṇāṅga.
sahiṅan iṅ āditya n sumuluh iṅ maṇḍala riṅ jambūdvīpa, hiḍəpən de haji, samaṅkana kveh nikaṅ bala n pasamudaya paṅiḍəp i ṅvaṅ. mataṅnya n tan hana vukir, tan hana lvah trəbis, tan hanālas, tan hana durga ṅaranya: kapva kesyan koṅgvanan kuvu, kapva kataman senā lebak unurnya. təkvan harṣa nikaṅ pāṇḍavabala kadi ginyaṅgyaṅ agyāṅayva kaśūran. katon mara giraṅnya təkap mahārāja kr̥ṣṇa mvaṅ saṅ dhananjaya. ya ta mataṅnya n imbuhi paṅahaṁkaranya. paḍāsraṅ anyup śankha sira kalih. apa ta lvir ni sabda nikaṅ pāñcajanya lavan ikaṅ saṅkha devadatta? arəs girigirin ikaṅ koravasena təkapnya, kapatuli karərəṅ mogha vismr̥ti, kadi mr̥gāṅrəṅə̄ sabda niṅ siṅha, təkvan ikaṅ ləbu mələk, vandaṅkura pətəṅ tan papatonan savayava nikaṅ kurukṣetra, tan prabha katona teja saṅ hyaṅ āditya. tatan masove tumiba taṅ varṣādulur aṅin pracaṇḍa humuṅ gumuruh. pahya nikaṅ pratisenā n sədəṅ maharəparəpan kadi gəntər iṅ tasik mapagut lavan rovaṅnya, ri kala niṅ yuganta. ṅkana tikaṅ pratiyodha n paṅghoṣaṇaken samaya dharmayuddha. tan hana vehən parachidra, tan svīkāran asiṅ mahyun maṅaliha, tan paməraṅa vvaṅ sədəṅ avərə̄, tan simbataṅ vvaṅ muṅkur alayu, tan pamanaha tan paṅgəgə̄ sanjata, tan patyana n aṅgəgə̄ dhvaja, tan avakənaṅ manulup śankha lavan manabəh bherī mr̥daṅga mvaṅ malaga sahimpər ni vāhananya, tan paṅarəpakəna edG:11ṅ sor sakeriya. maṅkana sambodhana nikaṅ pratiyodha n paṅayu kaśūran mvaṅ dharmayuddha.
byatīta n səḍaṅ mapratidvana gati nikaṅ koravasenā mvaṅ pāṇḍavabala, mulat ta bhagavān vyāsa; tinon ira ta duravasāna nikaṅ laga. mataṅnya r pare kahanan mahārāja dhr̥tarāṣṭra. kapaṅguh ta sira səḍaṅ prihatin manastāpa, maṅənaṅən kadurnayan i anak nira kabeh. mojar ta bhagavān vyāsa maṅhanaken smr̥ti sambodhana, liṅ nira: ‘sojar ni tanayan mami, mahārāja dhr̥tarāṣṭra, kadivasa kiṅkiṅ, t ahuvusa n śocanīya. paṅatag niṅ kālavaśa ṅaran iki maṅke ri pəjaha ni anakta kabeh ri təṅah iṅ raṇamaṇḍala.
kunaṅ yat ahyun kitānaku tumiṅalanaṅ papraṅan, tumontona papraṅ ni anakta lavan saṅ pāṇḍava, aku manugrahana kita kadibyacakṣusan, astu vehən kitānona deṅku, vənaṅa kitāmratyakṣakənaṅ adohaparək, makaphala vənaṅa kitāvaravaraha krama ni praṅ niṅ koravapāṇḍava dlaha. ndan yan maṅkana liṅta vita ya.
ḍuh sājñā maharṣi! taham manambah hulun, tan ahyun ranak maharṣi tumona kapəjah ni anak niṅ pinakaṅhulun. rahadyan saṅhulun mavaravaraha ri pinakaṅhulun; hayva tatan keṅət mūlamadyāvasānanya de saṅ paṇḍita.
katuhvan tānaku yan maṅkana. kumva ta deyanta. iki si sanjayānugrahanaṅkva kadibyacakṣusan. ya ta majare tanayaṅku, mratyakṣakəna sāvasthā nikaṅ samara. astu ya tan matya de niṅ sarvasanjata, ike de mami. tan kəna ta edG:12 ya riṅ ṅel lapa ṅlih, dīrghāyusa ta ya tuvi. lavan tan ilva ta ya kahava ri praṅ niṅ koravapāṇḍava. ya ta iki mutthāpanakəna kīrti niṅ kurukula dlaha. kumva saṅkṣepanya: hayva juga kita kamatolihən iṅ lara, apayapan kadi liṅku rikana:
asiṅ kahanan i saṅ hyaṅ dharma kahanan iṅ kavijayan. tan ya sinehakən ayunya n pamet itaretarāśraya. təlas teka katon ikaṅ hala riṅ korava, paṅlampvakən ta ya denta, apan akveh paṅupalakṣaṇe tan ayunya. ahəm apupul marekaṅ gagak lavan manuk vəsi, arok arurah lavan həlaṅ mvaṅ valāhaka. asalivəran ikaṅ bhūta piśācāṅigel tan pāntara. sabarinya n təka sandhyā n katon ikaṅ kavandhāṅaras vimba saṅ hyaṅ āditya. amogha tan patejaṅ vulan pūrṇamā. muni tan tinabəh ikaṅ bherī mr̥daṅga. tan pisan piṅ rva tiba niṅ udan rah lavan pāṅsuvarṣa. vintaṅ śanaiścara muṅgv iṅ madya niṅ kr̥ttika rohiṇī, vintaṅ arundhatī muṅkurakən vataṅ vasiṣṭha, amogha gumanti rikaṅ dikvidik, tan pasaṅkana megha. humuṅ tan pantara vāhana təhər aṅohan, asaṅgani lavan paṅalulu niṅ śr̥gāla, bheda saṅke vastu apūrva katon iṅ lagi. ṅuniveh tikaṅ dhūmaketu, graha tan təka ri kālanya. mutyar umeltuk vay nikaṅ catur jaladhi. aneka tiba niṅ banaspati kayu randə̄ aləsəs. aṅiḍal dilah niṅ apuy riṅ pahoman. viparītaṅ gandharasasparśana. tan vuvusən ikaṅ bhūmi kampita tan pantara, makasahakāri bāyūtpātaprahāra. anaravata puṅgəl niṅ dhvaja lavan patākā. nahan ta lvir nikaṅ aśubhanimitta, təlas katon i kaḍatvanta, yatikāṅajarakən saṅ korava pralaya kaliṅanya.
uḍū maṅka kapva sājñā maharśi, muvah atakvana ranak ampu. ikaṅ sakulavarga ni pinakaṅhulun kabeh matya riṅ palagan, mapa ika, sojar ayu, tan hana karika edG:13 sukha bhukti nika, kapaṅgiha karīṅ vīraloka təkap nika, mvaṅ tan hana karika mahuripa salahsasiki ṅkana, muktyaṅ kīrti riṅ ihatra ?
anaku mahārāja dhr̥tarāṣṭra, tam anaku, tan hana śeṣa ni anakta salahsiki. sinaṅkṣepa nika, lah sakvehnya sakulagotranta kabeh tan orāmuktyaṅ sukha ṅke rīhatra. mataṅnya deyanta:
hayva juga kita tr̥ṣṇe rikiṅ rājya, apan ya hetu niṅ umaṅguh papa magəṅ. salvir niṅ dharma kīrti ta pva gavayakən mvaṅ rakṣanta, marapvan kapaṅguh denta n sukhātiśaya. saṅkṣepa nikeṅ vuvus mami:
saṅ pāṇḍava juga mamuktīkiṅ rājya, kunaṅ saṅ koravāmukti svarga.
ḍu sājñā maharṣi, təlas enak təkap ranak ayu humiḍəp sapajar mpu. ndan tumulusa ta karunya mpuṅku.
apa kavijayan iṅ pāṇḍava riṅ raṇa, ika kahyun iṅ pinakaṅhulun karəṅə̄ de niṅ pinakaṅhulun, ya tika pajara saṅ maharṣi; anuli paramārtha tah təkap ra hadyan saṅhulun mavaraha.
ḍu maṅka kapva kaharəpta laki. ndakvarah ta kita, yan maṅkana, ri cihna niṅ kavijayan. yan panəṅən dilah niṅ apuy riṅ kuṇḍa, tatan pakukusa ta ya, mogha ta vaṅi gandharasasparśana, komala konaṅunaṅ atərəh śabda niṅ śankha, təkeṅ bherī mr̥daṅga komala svaranya, mvaṅ yan śuddhābrəsih ikaṅ nabhastala, tan kavāraṇan megha ikaṅ edG:14 vulan pūrṇamā, lavan gagak ika harṣāvurahana, ndan anut vurya ta ya, hayva kapapag, ika ta kabeh cihna niṅ kavijayan ikānaku. bheda saṅke rika śuka haṅsa sarasa kunaṅ komala svaranya, mapradakṣiṇānuliliṅana, mogha suteja tekaṅ kavacāstra lavan dhvaja, prasnābrəsih citta niṅ vadva, tatan kəneṅ lum ta kambaṅnya, anut vuri tika lampah niṅ mandamāruta, kapuṅkura tan megha hirəṅ akevel aṅhəmu hudan saha vaṅkava, ika ta kabeh:
paṅliṅgan riṅ kavijayan ika kabeh, akveh mata ya len saṅke rika. ādinyajuga teki pavarah mamī kita. ya tika katon i samīpa niṅ pāṇḍava ika kabeh. mataṅnya n enak de niṅ kumaniścaye kavijayan ikaṅ pāṇḍuputra riṅ raṇāṅa, i vruha ni tanayan mami.
2
iti, nahan ta pavarah bhagavān vyāsa i mahārāja dhr̥tarāṣṭra. sakṣana təhər amvit sira mantuka ri svāśrama nira. ri vuntat nira, umənaṅ ta mahārāja dhr̥tarāṣṭra, maṅənaṅən rasa ni vuvus bhagavān vyāsa. bhaviṣyati kapaṅguh tan kasuddhan iṅ manah de nira. mojar ta sire saṅ sanjaya:
‘sampun enak karikaṅ kadivyacakṣusan i riko. byakta katon ikaṅ bhavabhava madoh lavan aparək demu anaku, makanimitta prabhavānugraha bhagavān kaki riko. masyasih pvānaku saphalakən vara prasada nira. varah kite kottaman saṅ hyaṅ aji; mahābhāra dahat kadibyan saṅ hyaṅ sastrānugraha nira rama ra hadyan saṅhulun. atīndriyāpūrva jñāna niṅ vaṅ təkapnya, katon sapravr̥tti nikaṅ sarvabhava kabeh, avas anaravaṅ kadələ̄nya ikaṅ sarvabhava kabeh, mvaṅ sarvasattva, terus kaparipakva katiṅhalan ikaṅ sarvadvīpa kabeh. na saptadvīpa, saptasamudra, tan pāvaraṇa kavulatan ikaṅ jambudvīpa, səṅkərnya mvaṅ parimaṇḍalanya, təke edG:15 vukirnya kabeh, makadi mahameru, yatika sampun avas kavulatan ika kabeh, mvaṅ pariṇāhanya kabeh, juraṅnya trəbisnya, təkeṅ vatunya mvaṅ kayukayunya, lavan saṅ vatək devata hane ri ya, bheda saṅke katonan ikaṅ varṣanagaragrāmanya nadīprakāra, sthāvara jaṅgamanya, makadiṅ mānuṣa, ya tika kapratyakṣa salvir ni lakṣaṇanya kabeh, mvaṅ śubhāśubhapravr̥ttinya kabeh, təke prəmana ni jīvitanya.
nora tan kendriya sāvasthanya de patik aji. paramārtha ni pvaṅhulun, mahātiśaya dahat kapāvanan saṅ hyaṅ śāstra kadivyacakṣusan, tuhutuhv anugraha niṅ kadi sira mahapuruṣa. ndan kramakəna ta patik aji, tan səṅgahen jñānapragalbha.
məne tasən, sanjaya! ya ta kapva katon ikaṅ sarvadvīpa, sarvasamudra demu, masyasih pvānaku, vistarakən təkapmv avaravarah.
saprakāra ni pramāṇa niṅ bhūmi kasuluhan de niṅ vulan, ya tājarakənamva.
sājñā haji, tan saṅsaya paramesvara! salvir nikaṅ jambudvīpājarakəna patik haji rumuhun. līla niṅ katha ṅaran ika yan təkeṅ sarvadvīpa məne. aṅrəṅə̄ ta parameśvara !
nəm aṅ viji vukir nikaṅ jambudvīpa, prasiddhāgə̄ṅ, anuṅ lena saṅka saṅ hyaṅ mahameru. varṣanya tuvi samaṅkana tah, nəm aṅ siki. kapva teka lumajur maṅavetan makaprəmana tasik kulvan lavan vetan. ndya ta pratyekanya. svantahankva liṅa parameśvara.
saṅkeṅ dakṣina kətah saṅkana niṅ mamilaṅa: riṅ himavān edG:16 pūrvaka niṅ mamilaṅa. tumut ta riṅ hemakūṭa, riṅ niṣadha. vatək kidul niṅ meru ika. kunaṅ ikaṅ lor niṅmeru,nihan pratyekanya: hana nīlavarṣa ṅaranya, manik vaidurya pinakavaknya. lor nika riṅ śvetagiri ṅaranya, pirak śuddhi pinakavarṇanya. kunaṅ katiganya:
hana ta vukir srṅavan ṅaranya, kakvehan iṅ sarvadhatu.
nahan ta krama nikaṅ vukir nəm aṅ siki, prasiddha katamolahan niṅ vatək siddhacāraṇagana.
kunaṅ pantaranya sovaṅsovan, saṅke kapvanya vukir, saṅaṅ ivu viṣkambha. ṅkana taṅ janapada mahāpavitra, kakvehan iṅ bhava sārvaviśeṣa.
kunaṅ ikaṅ bhāratavarṣa, kidul niṅ vukir himavan parnah nika. yapvan ikaṅ varṣa kalor sakeṅ himavan, kidul niṅ hemakūṭa, i kimpuruṣa ṅaranya.
kunaṅ ikaṅ varṣa paselasela niṅ hemakūṭa lavan vukir niṣadha, ri harivarṣa ṅaranya.
yapvan ikaṅ varṣa pantara niṅ vukir śveta lavan nīla, i ramanaka ṅaran ika.
kunaṅ ikaṅ varṣa kalor sakeṅ svetagiri, pantaranya lavan vukir śr̥ṅgavān, iṅ hiraṇvata saṅajña nika.
yapvan ikaṅ lor sakeṅ śr̥ṅgavan, makahiṅan sāgara, airavata ṅaran ika.
hana ta vukir pantara niṅ nīlaparvata lavan nisadha, edG:17 vetan iṅ mahameru, iṅ malyavan ṅaranya. ikaṅ deśa vetan ika, makahiṅan pūrvasāgara, iṅ bhadragva ṅaran ika. kunaṅ ikaṅ kulvan iṅ meru, kidul iṅ nīlaparvata, lor niṅ vukir niṣadha, iṅ gandhamadana ṅaran ika, makahiṅan tasik kulvan, iṅ ketuman ṅaran ika.
saṅkṣepanya: i pantara niṅ vukir malyavan lavan gandhamadana, kahanan saṅ hyaṅ mahameru, mas kevala pinakavak nika, kady āditya haneṅ udaya teja nira, kadi teja apuy tan pakukus.
kunaṅ tanam ni vvad saṅ hyaṅ mahameru riṅ pr̥thivī sevu nambelas yojana. kunaṅ paṅadəg nira, valuṅ puluh yojana, lavan pat aṅ yojana.
katuṅkutuṅkulan ta pvekaṅ loka təkap nira. ṅkana ta kahanan ika saṅ para vatək devata, makādi bhattara brahma rudreśvara, təka ri saṅ vatək siddharṣi, makādi saṅ saptarṣi kaśyapaprabhr̥ti.
kunaṅ ikaṅ varṣa kamadhya sakeṅ catur giri malyavan, niṣadha, gandhamadana, nīlaparvata, vetan iṅ meru, kulvan iṅ meru, kidul iṅ meru, lor iṅ meru, niyatanya, yeka kapva inaranan ilāvr̥ta.
hana tānak niṅ meru, ri imbaṅnya kulvan, ketumāla ṅaranya, lavan i jambusanda, sākṣāt nandanavana kahiḍəpanya, ri de ny akveh sarvamūlya mvaṅ ratnādī ri ya.
kunaṅ pinakarupa nikaṅ vvaṅ ṅkana, kadi rūpa niṅ kanaka edG:18 lvirnya, vidyādharīsama lvir nikaṅ strī savet ni hayunya. sapuluh ivu tahun premana ni yusanya, śāśvata tan kəneṅ lara, kuran prihati levih tuṣṭi.
hana ta vukir kelāśa ṅaranya, kantaskr̥ta rikaṅ gunuṅ himavan, prasiddha kakvehan iṅ sarvakanaka; yatika kahanan saṅ hyaṅ veśravaṇa kasukhan lavan vadva niraṅ yakṣa.
hana ta vukir kagarbha de niṅ vukir kelāśa, riṅ menaka ṅaranya.
hana ta vukir hiraṇyaśr̥ṅga ṅaranya, kakośa de niṅ gunuṅ menaka, maṇimaya pinakavaknya. ṅkana ta ya n hana deśa kañcanabaluka ṅaranya, lavan ikaṅ talaga riṅ vindusara, ikaṅ prasiddha patapan mahārāja bhagīratha, tan pahiṅan konanunaṅnya.
ṅkana ta tambe bhaṭṭārī gaṅgā n turunturun saṅkeṅ svarga, umili ta sira piṅ pitu ri vəkasan. pratyeka niṅ aranya: vesvota, sara, pāvanī, sarasvatī, jambunadī, sita, gaṅgā, kavvalu sindu.
nahan tāvak saṅ hyaṅ gaṅgā n pituṅ siki, prasiddha karəṅə̄ riṅ triloka. valuyakəna taṅ ujar ṅuni, pariñci nikaṅ vukir sovaṅsovaṅ.
yan vukir himavān, rakṣasa prabala ṅkana; yapvan iṅ hemakūṭa, yakṣa prasiddhākveh i rika; kunaṅ riṅ nisadha, edG:19 mānuṣa kalyan ṅkana; riṅ mahāmeru, vatək siddharṣi tamolah ṅkana.
yapvan ikaṅ tamolah i rikaṅ vukir śveta, gandharva daitya danava, lavan brahmarṣi juga.
kunaṅ tamolah i rikaṅ vukir śr̥ṅgavan, pitr̥gaṇa juga prasiddha ṅkana. sājñā haji! təlas kahiḍəp de parameśvara?
om anaku sanjaya! huvus kekət hatiṅku sapavarahmu kabeh. kunaṅ pva tulusakən demv acarita, ikaṅ jambūdvīpa.
sājñā haji! tan dadya patik haji tan saṅkepakəna təkap niṅ pinakaṅhulun majarajara. nihan rəṅə̄n de haji:
ri lambuṅ niṅ mahāmeru lor, kidul saṅkeṅ vukir nīlagiri, ṅkana ta kakvehan iṅ kayu mahāpavitra, nityaśākambaṅ avvah, tan pakaləvasan, mahātiśaya manis ni rasanya. maṅkana taṅ ləmah ṅkana, maṇimaya pinakarūpanya, kanakālit pinakaləbuləbunya.
hana ta kayv agətih mahāmr̥ta, kesyan ikaṅ ṣaḍrasa de ni rasanya, vastra dukūla pinakalambanya, salvir niṅ bhuṣaṇa pinakalvir niṅ vvahnya.
maṅkana taṅ vvaṅ kana, devatanurun sakeṅ svarga, ya ta prasiddhāṅjanma rikaṅ deśa ṅkana.
śuddhajanma ta ya tuvi, konaṅunaṅ kavulatanya.
aṅhel pva yakrīda lavan strīnya. təkvan mara ya tan edG:20 dadi kəna riṅ lara śoka salavasnya n dadi, sukhatmaka pinakasvabhavanya, satus ivu tahun lavan sevu tahun prəmana ni huripnya.
hana ta manuk bharunda ṅaranya ṅkana, agəṅ alaṇḍəp patuknya, tan pahiṅan śaktinya. ya tomalap śava nikaṅ vvaṅ mati ṅkana, vinavanya ri daləm guha, hiṅanya n tan hana vaṅke katon ṅkana.
sampun ta ṅaran ikaṅ lor niṅ meru vinarnana, vetan iṅ meru ta gumantya caritan, makahiṅaṇa deśa niṅ bhadraśva. hana ta vvavvahan kālāmra ṅaranya, kadi poh suṅsaṅ tadakaranya, mahāparipūrṇa, sayojana parimaṇḍalanya mvaṅ paṅadəgnya, siddhacaran. akveh ri ya maṅantī sornya.
lavan ta rūpa niṅ vvaṅ kana, aputih pinakavarṇanya, suprakaśātah tejanya, prajña vihikan maṅaji.
kunaṅ lvir nikaṅ anakbi ṅkana, kadi varṇa niṅ śvetakumuda varṇanya, tatan pramana hayunya konaṅunaṅ ni katiṅhalanya.
kadi teja niṅ vulan tika tejanya, kadi varṇa niṅ vulan varṇanya.
maṅkanātah mukhanya, kadi vulan pūrṇama;
kadi tis niṅ vulan ri kala niṅ ratrī tis nika sparśanya;
vidagdha ta yen nrttagītaprakara.
kunaṅ prəmana ni huripnya, sapuluh ivu tahun prəmananya, nitya pva yāmukti vvah nikaṅ kalamravr̥kṣa; ya ta mataṅnya n nityayovana.
kunaṅ ikaṅ kidul niṅ vukir nīlagiri, kalor de niṅ vukir nisadha, ṅkana ta kahanan ikaṅ jambuvr̥kṣa, inaranan sudarśana, tan pahiṅan haləpnya, sadakala tan kinavruhan nvamnya ṅuni.
ya ta hetu nikaṅ deśa inaranan jambudvīpa, apan anəlah ṅaran ikaṅ kayu hane ri ya. kunaṅ ruhurnya sevv atus yojana, suṇḍul riṅ ākāśa pva ya, kunaṅ gə̄ṅnya limavəlas yojana, satus ivu kveh ni paṅnya, salvira niṅ rasaviśeṣa pinakarasanya.
tiba pva vvahnya sake ruhur, guməntər ta ya karəṅə̄ sakeṅ kadohan, mijil ta duhnyānaravata, śuddhābresih kadi sphatika rūpanya.
vvai nikaṅ jambuvr̥kṣa tiba, ya tātəmahān lvah agə̄ṅ kumuliliṅi mahāmeru mapradakṣiṇa lvirnya, tumampuh ry uttarakuru, ya ta mataṅnya nikaṅ vvaṅ riṅ kurudeśa tan kəneṅ lara vəlkaṅ, tan kəneṅ jaramarana sadakala, apan nityaśominum ikaṅ hili nikaṅ jambūphala.
i pārśva nikaṅ vukir mālyavān pva ya ta, ṅkana ta ya n hanāpuy umurub tan pantara, inaranan sambartaka.
edG:22mahārājatasaṁkāśo jāyate tatra mānavaḥ,
kunaṅ lvir nikaṅ vvaṅ kana, kadi varṇa niṅ pirak salaka.
tuhagaṇa ta yāgave brata brahmacari, sattvikāṅhanakən tapa. salika ri tībra nikaṅ tapa brata kagave denya, mara ta yeṅ suryamaṇḍala, nəm aṅ puluh ivu tahun lavasnya n hana ṅkana, ndatan hilaṅ atah kasattvikanya. ya ta mataṅnya n minduhur mara riṅ śivamaṇḍala. samaṅkana tah muvah lavasnya ṅkana, kadi lavasnya n haneṅ suryamaṇḍala.
muvah tiki caritan ikaṅ lor niṅ meru. ikaṅ kakidul de niṅ vukir sveta, kalor de niṅ nīlagiri, yatekīnaranan iṅ ramavarṣa. mahāparipūrṇa ikaṅ vvaṅ kana, lituhayu śuddhajanma, sakta riṅ krīḍācumbana. sapuluh ivu tahun prəmana ni huripnya, tan kəna riṅ jaravyadhi salavasnya n ahurip.
kunaṅ ikaṅ varṣa i heranvata, ikaṅ kakidul de nikaṅ vukir śr̥ṅgavan, kalor de niṅ vukir śveta, kumva ta hetu nika n paṅaran hiranvata, ri denyan hanaṅ lvah hiranvah ṅaranya ṅkana.
yapvan ikaṅ janma hana ṅkana, yakṣa kevala buddhinya, apan akveh masnya, sumantan lituhayu, tovin ya mahāśakti kuraṅ prihati.
sevu tahun lavas ni huripnya.
edG:23 ikaṅ varṣa lor iṅ śr̥ṅgavan pva ya ta, makahiṅan uttarasagara, ikaṅ inaranan airāvata ṅuni,
tatan apanas teja niṅ āditya ṅkana;
tatan kəna riṅ jaravyadhīkan vvaṅ kana. kadi varṇa niṅ tunjuṅ varṇanya, kadi gandha niṅ nīlotpala ambə̄ nika, apan janma saṅkeṅ svarga kavvananya. kunaṅ lavas ni huripnya, telu vəlas ivu tahun prəmananya.
sājñā haji ! sampun kopapattikarika təkap parameśvara.
uduh anaku sanjaya! tan dadi tan eṅət svabhavanku yavat vinarah, yeki kaddhr̥tarāṣṭranku, si medhā yan vinarah pisan. kunaṅ pvānakku deyamva: tulusakenta ləba ni buddhimu. ikaṅ bhāratavarṣa juga kacaritanya kavəkas kahyunku caritakənamva.
sājñā haji! maṅka kapva kakuṅ parameśvara. ekatana ta ra hadyan saṅhulun mahiḍəpa.
hana sira mahārāja pr̥thu ṅaran ira ṅuni riṅ pūrvaraja, sira ta prasiddha mapura bhāratavarṣa; tumut ta mahārāja venya, mahārāja ikṣvaku, mahārāja yayati, mahārājambarīsa, mahārāja mandhata, mahārāja nahusa, kapva ta sira pada huvus gumave kottamakənan ikaṅ deśa. bheda saṅke rika, hana ta sira mahārāja mucukunda ṅaran ira, tumut ta mahārāja śivi mvaṅ mahārāja usicara, mahārajāndala, mahārājanrəga, kapva təlas kr̥takīrti sira kabeh i rikaṅ bhāratavarṣa. tan samaṅka juga pih sājñā haji. hana sira len saṅke sira, kṣatriya mahāpuruṣa sira kabeh.
ika taṅ bhāratavarṣa ṅkana, ya ta pajarakəna patik haji parameśvara, tan papendaha kareṅə̄nya lavan agama təkap patik haji majarajara. nihan ta tambayan iṅ mavaravaraha:
hana ya vukir mahendra ṅaranya mvaṅ malaya sahya suktiman ..., kanam vindhya, kapitu pariyatra, ya ta sinaṅguh saptakulaparvata ṅaranya, pinakavukir nikaṅ bhāratavarṣa. nda kadinya juga ika, akveh len saṅke rika, yan vuvusən gatinyāpan vistara dahat.
ika ta pavvaṅanya, arya lavan mleccha prakrtinya, bheda saṅkeṅ varṇasankara.
samaṅkana ta pratyeka nikaṅ lvah, ininum nikaṅ vvaṅ kana, lvirnya: gaṅgā sindhu sarasvatī godavarī narmada bāhuda. len saṅke rika, hana ta lvah satadru ṅaranya, lavan candrabhaga ṅaranya, yamuna drṣadvat vipasa sthulavaluka gomatī togiki rathaspa satakumba sarayu carmanvatī cetravatī payosm gena bheravatī kaverī vegapatī mahendra pipālavatī pulo ghrtavatī vastu suvastu hiranvatī jyotismatī gona tamasa caranasī cintavatī manjula.
muvah hana ta lvah mandakinī ṅaranya, vetaram kokanadī suktimatī alabda vrṣabhaṅinī. lavan hana ta lvah lohitya ṅaranya, kuri rṣikanya brahmakanya.
edG:25 ika taṅ lvah samaṅkana kabeh, kapva mahottama mahāpavitra pinakasvabhavanya, pinakebu nikaṅ jagat bhāratavarṣa. akveh mata len saṅke rika, satus ivu lakṣa kotī prəmananya, hanāṅaran, hana tan panaran pinakasvajatinya.
nahan ta saṅka nikaṅ lvah, inajarakən patik haji parameśvara, keṅətakəna ta de saṅhulun. ikaṅ janapada ta gumantya varṇanan patik haji. hiḍəpən ta de parameśvara.
hana ta cedideśa ṅaranya, i matsya, i kuruśa, i bhoja, i sindhu, i pulinda, i pañcala, i kagi, i sovala. bheda saṅke rika, hana ta i surasena ṅaranya, yugandhara, avanti, vidarbha, anupa, surastra, videha, magaka, balva, aṅga, avaṅga, malla, sakr̥loma, suvesna, valvala, andra, pondra, antargiri, vahirgiri.
len saṅke rika, hana ta janapada, i śaka ṅaranya, i nisada, i nisadha, gandhara, dargaka, kagmīra, garga, sovīra, trigarta, sarvaseni, lavan hana ta ri kukunda ṅaranya, viragraha, madhumatta, valvaja, bhudana, kaccha, gopala, laṅgala, sairandra. nahan ta pinakadi nikaṅ deśa, yan iṅ uttarapatha. kunaṅ yan iṅ dakṣinapatha, nihan pratyekanya:
edG:26 hana ta desa i dravida ṅaranya, i kerala, i procya vikampa mūṣika mālava kulinda, i valkala, bheda saṅke kirāta dhvajini proṣṭha kokuntara kandhaka supava lavala sirala katiki. bheda saṅke rika:
hana ta deśa i yava ṅaranya, lavan i kamboja, mlecchajanma dāruṇarūpa sakvehnya, təke sakr̥druha lavan i kakantha mvaṅ ri hūna təke pārātapa. vaneh hana ta ri śūdrabhiru ṅaranya, darada vosika ravakāra ātreya bharadvāja,
tuha buru janma nika kabeh.
nahan ta tiṅkah nikaṅ desenujarakən patik haji parameśvara, ndan ṅaranya mātra juga ya. tan vinuvus lvirnya sovaṅsovaṅ. mahāparimita de nikāmuktiṅ pr̥thivīmaṇḍala, ndatan bəsur atah riṅ kamaviṣaya, tan hana vənaṅ tyāga ri kaḍatvanya. hayva ta tiṅgal, mara tan luṇṭāharəp atambəha bhogaviṣaya. maṅkana pva ya ta:
ya ta karih dumeh ranak haji, saṅ korava pāṇḍava, yatna ri karakṣān iṅ pr̥thivīmaṇḍala, apan maṅkana ta karih svabhāvanyaṅ ratu sadeśasadeśa. mataṅnya n kinənan caturūpaya de nira ranak haji sira kabeh. mara tan hana parāṅmukhāhyun pratikūla ri sira.
uḍuh uḍuh ahah, anaku saṅ sañjaya bapa, enak dahat təkaptācarita. trus limpad paṅavruhte rikaṅ bhāratavarṣa. kunaṅ patañaṅkva muvah anaku: pira pramāṇa ni hurip nikaṅ vvaṅ kana, varah rama ra hadyan saṅhulun, təkeṅ atītānagatavartamana. edG:27
sājñā haji! tan saṅśaya parameśvara. rəṅvakəna ta vuvus patik haji.
sājñā haji! ṅke riṅ bhāratavarṣa an aṅucap caturyuga ṅaranya, ikaṅ kr̥ta treta dvaparakali. yathakrama nyasa nika təhər, an maṅkana:
pat aṅ ivu tahun lavas niṅ hurip ri bhāratavarṣa ṅuni, ri kala niṅ kr̥tayuga, anut saṅkhyā niyata nika. mataṅnya n maṅkana:
ri kala niṅ tretayuga pva ya ta, təluṅ ivu tahun pramāṇa ni hurip nikaṅ vvaṅ kana.
riṅ dvapara pva ya ta, rvaṅ ivu tahun lavasnya n ahurip.
kunaṅ maṅke kala niṅ kaliyuga, salah pinramanan hurip nikaṅ vvaṅ ri bhāratavarṣa, apan hana matīṅ daləm vətəṅ, hana mətu mati, hana mati vruh aṅliṅliṅ; evəh ikaṅ tuməke pramāṇanya n kapuruṣayusan. uvahana de ni maṅupanyāsa.
ikaṅ vvaṅ riṅ bhāratavarṣa ṅuni riṅ kr̥tayuga, mahāsakti ya, sattvikatisaya ri kaprajñan, viku maṅgəgə̄ tapa juga, lituhayu mahotsaha, sakteṅ dharmakarya, makavatvan satyavacana.
riṅ tretayuga pva ya ta, mijil taṅ kṣatriyajanma, paripūrṇa riṅ jīvita, mahāvīrya mahāprabhava, maṅgəgə̄ capa kala niṅ yuddhakarya, cakravarti śūramanta.
dataṅ pvaṅ dvaparayuga, sarvavarṇa tikaṅ maṅdadī samaṅkana: brahmana kṣatriya vaisya śūdra, vīryamanta mahotsaha, ahyun i kapatyan i kapvanya janma.
maṅke pva kala niṅ kaliyuga, kuraṅ sakti ləvih krodha ikaṅ mānuṣa, lobha təhər ləñok pinakasvabhavanya, gə̄ṅ matsarya, datan bañcana ahaṅkāra parapibuna, saṅkṣepanya sājñā haji:
ika taṅ vvaṅ i bhāratavarṣa, i dvaparayuga vəkas niṅ guṇādi kaṅ rat təkapnya. ndan iṅətiṅətən ika de parameśvara.
udu sañjayānaku! siṅgih dahat vuvusmu. vyaktinya marika maṅke n katona. kunaṅ pva patañaṅkva muvah: saptadvīpa saptasāgara kəta ikaṅ inujarakənmu ri ṅuni, ndya ta tiṅkahnya? ndo varah ta rama ra hadyan saṅhulun.
sājñā haji! nihan krama ni pvaṅhulun:
jambūdvīpa pūrvaka niṅ amilaṅa, ikaṅ huvus cinaritakən patik haji ṅuni tasən; tumut gakadvīpa kugadvīpa kroñcadvīpa salmalidvīpa gomedadvīpa puskaradvīpa. nahan taṅ saptadvīpa pajara patik haji.
kṣīra ṅaran iṅ tasik lavaṇārṇava. kṣīra ṅaran iṅ tasik pəhan. dadhi ṅaran iṅ tasik miñak. pəhan ṅaran iṅ tasik putər. ikṣu ṅaran iṅ tasik airtəbu. madya ṅaran iṅ tasik madirā. bheda saṅke rika, hana ta tasik svādu ṅaranya, vuduk pinakarasanya pradhāna. nahan taṅ saptasamudra samudāya; mvaṅ dviguṇa tekaṅ sakavuri ṅkana i rikaṅ sakaruhun ṅkana riṅ saṅkhyā. yaya karika hiḍəp de parameśvara.
anaku sañjaya, lvir kasaravuṅan buddhiṅkv i rika. apa tam pajara yathākramanyaṅ saptadvīpa n pakatasik ikaṅ saptasāgara? kunaṅ pva n vispaṣṭa panhiḍəpkv i rika, təṅəni tākv i satiṅkahnya.
sājñā haji! nihan tiṅkahnya n yathākrama:
ikaṅ jambūdvīpa yeka kinusa de niṅ lavaṇasāgara. ikaṅ kuśadvīpa kinusa de niṅ kṣīrodadhi. i heṅ nika, ikaṅ śākadvīpa kinusa de niṅ dadhisāgara. i heṅ nika, kroñcadvīpa, kinusa denili sarpisamudra. i heṅ nika, śālmalidvīpa, kinusa de niṅ ikṣusāgara. i heṅ nika, gomedadvīpa, kinusa de niṅ madyārṇava. i heṅ nika, puṣkaradvīpa, kinusa de niṅ svādusāgara. nahan ta yathākrama ni pvaṅkulun, sājñā haji, an yathāsaṅkhya.
ḍuh maṅka kapvānaku. tan saṅgahən tāku luluy pinacaritakən. ntoh lvir niṅ śākadvīpa varṇanan i tanayanku, saṅka yan həlahəla rama ra hadyan saṅhulun maṅrəṅə̄.
sājñā haji! vistara dahat ṅaran ika, yan təka ṅkana. saṅkṣepanya: ləkas pavvata pva de patik haji, apan təvas prapañca mucapa prakāranya. mataṅnyan yan hana vanehvaneh, tañakəna parameśvara, yaya patik haji majara.
katuhvan tānaku yan maṅkana. jagatmaṇḍala marekaṅ edG:30 cinaritakənmu. yonitattva niṅ sinaṅguh jagat, ya ta pajaramvery aku, yatanyan saṅguhən tattvajña.
sājñā haji! tan saṅśaya parameśvara. nihan taṅkəs niṅ pvaṅkulun:
lima ikaṅ pañcamahābhūta, ndan mandəl riṅ pr̥thivī kajaran ika de saṅ mahāpaṇḍita, makanimitta kapupulanya təkap bhaṭṭara jagatkartā. paḍa ta vibhāga nira, tan hana sor, tan hana ləvih.
ndya kari sinaṅguh pañcamahābhūta təkapmu?
svantahankva vuvusa parameśvara. nihan pratyekanya:
pr̥thivī āpaḥ teja bāyu ākāśa, samaṅkana pinakavaknya n lima. kapva teka viśeṣa makahetu ginanya sovaṅsovaṅ. ndan ika ta kabeh, yan timbaṅvratən, pr̥thivī atah pradhāna ṅaranya. ndya karikaṅ guṇa haneṅ pañcamahābhūta? yan kva liṅa saṅ nātha, nihan pratyeka ni pvaṅkulun.
śabda sparśa rūpa rasa gandha kalima nika, ika taṅ guṇa pataṅ siki ṅkana, yeka hana riṅ āpya, tuhun ikaṅ gandha, tan hana ṅkana.
kunaṅ ikaṅ teja, ikaṅ guṇa tigaṅ siki hane rika, tan hana ikaṅ rasa gandha i rika.
yapvan ikaṅ guṇa haneṅ bāyu, śabda sparśa juga hana ṅkana; tan hanaṅ rūpa rasa gandha hane rika. edG:31
kunaṅ ikaṅ ākāśa kevala śabda juga hane ri ya. kunaṅ ikaṅ guṇa samaṅkana,
ya nimitta nikaṅ pañcamahābhūta n hana.
ikaṅ pañcamahābhūta, ya tāndəlan i sinaṅgah jagat, ri vihikana parameśvara.
məne tah sakarəṅ sañjaya, pradhāna rakvaṅ pr̥thivī rikaṅ pañcamahābhūta. ntoh ndya paton ika təkapmu?
sājñā haji! kumva hiḍəp patik haji. ikaṅ bhūmi n katon, pavak niṅ pañcamahābhūtān paṅdadi ika. ndya tavak nika? svantahankva liṅa saṅ nātha.
rva bheda nikaṅ bhāva haneṅ bhūmi, sthāvara lavan jaṅgama; tiga saṅkan ika n vijil, aṇḍaja svedaja jarāyuja. aṇḍaja ṅaranya, prāṇi mijil saṅke antiga, svedaja ṅaranya, prāṇi mijil saṅke hariṅət, jarāyuja ṅaranya, prāṇi mijil saṅke garbhavāsa, makasahakāri ariari. maṅkana krama nikaṅ jaṅgama n tiga yoninya.
kunaṅ ikaṅ sthāvara, udbhijja tattva nika. udbhijja ṅaranya, mijil saṅkeṅ vīja. lima lvir ni jātinya, vr̥kṣa gulma latā vallī tvaksāra. vr̥kṣa ṅaranya kayu tan odvad, kayu tan kayukayu lvir nika n tuvuh. latāvallī ṅaranya ikaṅ prasiddha rumambat. tvaksāra ṅaranya salvir niṅ atvas i yava, turuhuṅan i jro. tr̥ṇajāti ṅaranya salvirnin tan karuhuran.
ika ta kabeh, ikaṅ bhūmi kahanan ika kabeh yan vijil, iṅ bhūmi uṅgvanya n hilaṅ. iṅ bhūmi ta ṅaran i kandəlan iṅ sarvabhūta n maṅkana. ya ta mataṅnya n ləvih atah tattva niṅ bhūmi vəkasan. ndan rasana ta təkap saṅ nātha.
u siṅgih dahat ikānaku sañjaya. ndan hana takvanakənaṅkva vaneh. ikaṅ apa? svantahan liṅamva. ikaṅ grahatattvacarita, tapva k vəruh vite rika.
sājñā haji, yaya patik haji majare rika.
makalaṅan saṅ hyaṅ sūrya ṅkane ruhur svargamaṇḍala, rvavəlas ivu yojana atika āroha nira.
kunaṅ səṅkər nira, təluṅ puluh nəm ivu yojana.
kunaṅ . . . saṅ maṅaji purāṇa . . . satus nəm aṅ puluh yojana pariṇāha nira. yapvan saṅ hyaṅ vulan, savəlas ivu yojana āroha nira.
kunaṅ maṇḍala nira, təluṅ puluh təluṅ ivu yojana.
an maṅkana pramāṇa nira. ndatan katutupan sira de nikaṅ rāhu, yan təka nikaṅ grahakāla; maṅajarakən gə̄ṅ nikaṅ rāhu kaliṅan ika.
nahan ta saṅkṣepa ni kajaran saṅ hyaṅ candrāditya, i vruha parameśvara. edG:33
maṅkana pva ya ta, mataṅnya n tāyva vismr̥ti parameśvara, pirəṅvana ta ranak haji, mahārāja duryodhana, riṅ bhūmiparvacarita, apan kapaṅguhan i manah niṅ vvaṅ ruməṅə̄ ikeṅ kathā. lavan ta vaneh kottamanya:
yan hana vvaṅ ruməṅə̄ ikiṅ kathācaritaparva, tuhagana ta yābratāṅkən parvanī, byakta tuṣṭātmaka saṅ pitara nika, təka riṅ kaki puyut, nitya sukhātmaka. vaneh:
moghāriṅ tekaṅ śrī i rikaṅ vvaṅ tuhaganāṅrəṅə̄ rikeṅ bhūmisaṅkathā, vənaṅ aṅudanakəna dhanapuṇya riṅ rat, siddhaprayojana, kinasədəpan i kapvanya, ṅuniveh saṅ sajjana, dīrghāyuṣa mahāśakti, vīryamanta vr̥ddhi tejatejanya. byakta ya tan dadi mithyā hiḍəp patik haji.
uḍu bhāgya tānaku sañjaya! yayāku mratyakṣakən ikaṅ sarvabhāva n maṅkana, apan ko prasiddha pinakajñānamataṅku, kaliṅanya: hayva ta ko tan lot i rikaṅ satinakvanakənku.
an maṅkana liṅ mahārāja dhr̥tarāṣṭra, harṣa de nika kendriyan saṅ sañjaya. pira kunaṅ antajinya, ākāra sapuluh vəṅi, manambah ta saṅ sañjaya, atəhər anaṅis, hañar ḍataṅ saṅkeṅ kurukṣetra. majar i harəp mahārāja dhr̥tarāṣṭra, liṅ nira:
sājñā haji! patik haji si sañjaya ḍataṅ sumambah pādukā parameśvara. sira rāma ra hadyan saṅhulun, bhagavān edG:34 bhīṣma, saṅ pinakottuṅga niṅ yodha riṅ lagi, sira saṅ pinakaviśeṣa niṅ vruh rini dhanurveda, sira ta təlas karahatan kaparājaya, karahatan de niṅ śikhaṇḍi, səḍaṅ maṅhiḍəp saṅsāra sira maṅke gumuliṅ śaratalpa,
kady āditya meh sumurupa gati nira maṅko, atyanta kasyasih nira rama haji.
i, mapa liṅmu sañjaya? karahatan bhagavān kaki kumva ko? ḍu namaḥ sivāya! hilaṅ ka pva saṅ pinakataṅkis niṅ kurukula. prāṇāntika ka pva saṅ pinakādideva niṅ duryodhana. atyanta dahat bvat nikaṅ lare hatiṅku maṅke. apa mūla nikaṅ kalahan, apa kramanya de niṅ aṅdani, mataṅnya n tan hana pratisara rumakṣe sira? lvir asambhava dahat paṅiḍəpkv i tan pamaṅpan nira. ntoh masyasih tānaku, viti təkapmv avaravarah, yatanya k vihikana ri padārtha nira r karahatan riṅ samara.
tan saṅśaya parameśvara, mavaravaraha patik haji. nihan prathamarəmba nikaṅ laga.
təlas atiṅkah dinanan ikaṅ vīrasenāyodha, pinatah titah nikaṅ byūha, i rika ta ranak haji mahārāja duryodhana, mujar i saṅ duḥśāsana, liṅ nira: antən i ṅhulun saṅ duḥśāsana, konakəna ikaṅ ratha pahayun, kənana sapaniṣkara, uṅgvana niṅ kakinta bhagavān gaṅgāsuta, lavan ikaṅ vadva śūra rumakṣe sira. śīghrakən ta təkapta, hayva vyālambita.
tan hana vih yogya kārya vaneh, yan lena saṅke karakṣaṇa de bhagavān devabrata, apan sirenubhayan tāməjahanaṅ pāṇḍava. maṅkana paṅuddeśa mahārāja duryodhana. edG:35 i rikaṅ sakatambesuk pva ya ta, ri pūrvaka nikaṅ laga, dinanan tekaṅ vatək ratu sāmanta, tiniṅkah soṅgvana nika sovaṅsovaṅ; ghūrṇita tekaṅ śaṅkha bherī mr̥daṅga, masaṅgyani lavan pahya niṅ bala peka sāmānya, sinahakāryan de niṅ śabda niṅ mattasāmaja lavan kuda, mvaṅ pasiṅhanāda niṅ vīrayodha. mapa ta ivirnya n abra sinaṅ savayava nikaṅ təgal kurukṣetra de ni haləp niṅ sarvāyudha mvaṅ sarvabhūṣaṇa? maṅkana ta ri saṅ pāṇḍava, tatan pahiṅan kadbhuta nikaṅ senāpratisenā caturāṅgabala, iniṅətiṅət pva gatinya n səḍəṅ mahārəpharəpan.
an kadi ta ya tasik rvaṅ siky apagut lavan rovaṅnya, kāla niṅ mahāpralaya.
hana n kady ādityāparva kāla niṅ udaya, ri denya n prakāśa dahat dilah nikaṅ sarvāstra ri kālanya n maṅkana.
hinə̄makən tekaṅ ratu sāmanta de bhagavān bhīṣma, pinitəkətan ira riṅ nayopāya, mvaṅ rikaṅ kṣatriyadharmaśāsana.
sojar ra hadyan saṅhulun kita kabeh, sakveh saṅ vatək kṣatriya mahāpuruṣa kabeh, yeki babahan məṅa təkeṅ svarga ṅaranya, ikiṅ samarakarya, tutən iṅ vvaṅ kadi kita mahāvīra, yatanyat paṅguhaṅ indraloka lavan brahmaloka. hayva ta kita tan utsāhe karəmba niṅ raṇakriyā.
edG:36 tan dharma niṅ kṣatriya kəta ikaṅ maty alara hane ry umahnya, kunaṅ ikaṅ pəjah i təṅah niṅ raṇāṅga, ya ika mahāviseṣa niṅ kadi kita mahākṣatriya ṅaranya.
maṅkana de bhagavān bhīṣmāgave protsāha riṅ senavīra, mataṅnya n maṅka tāruhunruhunan. masə̄ sakveh niṅ ratu maṅjurv i korava kabeh, tatan vuvusən kveh ni vāhananya sovaṅsovaṅ, mvaṅ sañjatanya, lavan haləp nikaṅ bhūṣaṇa sinaṇḍaṅnya, ṅuniveh kveh ni vadvanya riṅ saratusaratu. kunaṅ bhagavān bhīṣma, hana sirāṅadəg i samīpa niṅ korava, makadhvajaṅ tāla kāñcana rukmamaya, apan sira pinakasenāpati rikaṅ kāla. pira ta lvir nika pratyeka nikaṅ pinakādiyodha? śrutāyudhaḥ citrasena viviṅśati śalya bhūriśrava, makapuraḥsaraṅ droṇaputra, samaṅkana tekaṅ inabhimata rumakṣa bhagavān devabrata. kunaṅ vadva ḍaṅ hyaṅ droṇa, satus ivu pramāṇanya, makadhvajaṅ kamaṇḍalu kāñcana. mahārāja duryodhana makadhvajaṅ nāga manik suprakāśa, iniriṅ de niṅ ratu poṇḍra kaliṅga kāmboja sudakṣiṇa kṣemadanva. yapvan ḍaṅ hyaṅ kr̥pācārya, vr̥ṣabha taṇḍa nira, makapaṅarəp sakveh ramāgadha; sākṣāt megha riṅ māghamāsa lvir nikaṅ vadva manimbaṅi sira. kunaṅ mahārāja jayadratha, varāha pinakataṇḍa nira, valuṅ ivu kveh ni gajah nira, nəm aṅ ayuta kveh ni kuda nira, limaṅ ivu kveh ni ratha nira. yapvan mahārāja bhagadatta, liman ika vāhana nira, iniriṅ de niṅ vindānuvinda, tumut i lampah mahārāja ketumān. saṅkṣepa nikaṅ vadva haneṅ korava, savəlas akṣohiṇī, ikaṅ prasiddha tumutakən saṅsə̄ bhagavān bhīṣma.
ri təlas saṅ korava kr̥tabyūha vadva nira, mulat ta mahārāja yudhiṣṭhira. ya ta hetu nira r pojar i saṅ dhanañjaya, edG:37 liṅ nira: antən i ṅhulun laki saṅ arjuna, təlas abyūha saṅ korava, huvus atiṅkah mahāyodha sāṅgarakṣaka. kumva ta deyanta. t aləkas t agave byūha, kumənakəna pajar i śāstra bhagavān vr̥haspati, apan vənaṅ rakvaṅ akəḍik maṅlavan akveh, sabarinyan kəna de niṅ aṅdani byūha. mapa taṅ enaka maṅke?
sūcīmukha ta pva gəlarən iṅ vadva makəḍik, maṅlavan akveh, apan atiśaya kveh ni kasor ni balanta de ni vadva nikaṅ musuh. empəna simpən ta pva hiḍəp ni ṅhulun, i rikeṅ byūha ike, danana ta de ny antən i ṅhulun.
sājñā haji! tan saṅgahana maṅpaṅ patik haji ri sojar ra hadyan saṅhulun. kumva tekaṅ damələn patik haji byūha: hana ta bajrabyūha ṅaranya, təlas dinaməl de ni rama ra hadyan saṅhulun bhaṭṭārendra. ndan atyanta tah kadurjayanya ri hiḍəp patik haji, tan kəneniṅgut iṅ ulahulah. təkvan pvan hana rantən haji ārya bhīmasena, pakaśaraṇa niṅ vadva huvus tinaṅkah. byakta pratihata hiḍəp patik haji parameśvara.
hana ta karih vvaṅ mahāpuruṣa ṅke riṅ loka, vənaṅa śaktya mapaga ri vr̥kodara səḍaṅ krodha? maku juga patik haji n tras taṅ musuh de rantən haji.
an maṅkana liṅ saṅ dhanañjaya. atəhər lumampah aṅdani byūha. sampun enak pva katiṅkahan ikaṅ vadva senāpratisenā, prasama maṅsə̄ ta ya lavan ratu sāmanta, kadi hili niṅ jāhnavī kahiḍəpanya, makagrakesarārya bhīmasena, nakulasahadeva, dhr̥ṣṭaketu, dhr̥ṣṭadyumna, iniriṅ de niṅ yodha mukhya, lavan prabhadratha, tumut taṅ śikhaṇḍi, makaṅgarakṣa saṅ arjuna, makasahakāri yuyudhāna, mvaṅ yudhāmanyūttamoja. kunaṅ mahārāja edG:38 yudhiṣṭhira, hane madhya nikaṅ byūha sira madulur mahārāja drūpada, virāṭa, kapvāhavan ratha sira katiga. piraṅ koṭi kunaṅ ikaṅ vīrabala padāti nira, bheda saṅkeṅ liman səḍaṅ madagandhacalita. luməkas ta saṅ bhīmasenāṅrəmuk aṅrəmək vadva niṅ musuh. nora vənaṅ mulat ṅaranya, sakveh nikaṅ kaharəp de saṅ vr̥kodara, təkvan ikaṅ bajramukhabyūha, sarvatomukha sakāmakāma gatinya. mataṅnya n tan kāvāran pamuk saṅ bhīmasena, dadi saṅke harəp saṅke iriṅan, mataṅnya n syuh jarjarīka ikaṅ koravabala. tapva ya n valəs. maṅsə̄ ta saṅ korava katəkan surup niṅ āditya. maluvaran tekaṅ praṅ vəkasan.
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i rikaṅ sakatambe muvah ri kapiṅ rva niṅ laga inisukan tikaṅ raṇakārya. i rika ta ya n sadr̥śa de niṅ aṅdani bala, kapva hinatyan sinubaddhakən pakəkəsnya. manuṅgaṅ iṅ liman mahārāja duryodhana samaṅkana, inastuti niṅ sūta māgadha vaitālika, pinayuṅan śvetachattra kanakadaṇḍa. tatan adoh saṅ ārya śakuni saṅke saṅ duryodhana makaparivr̥taṅ vatək gāndhārapārvatīyagaṇa. maṅkana tah bhagavān bhīṣma salvir niṅ śveta pinakaləṅkara nira, təkeṅ kavaca dhanuḥ makuṭa kiratbāhu pādarakṣa, astam ikaṅ payuṅ pinakāvaraṇa nira: śuddha kadi vərəh niṅ gaṅgā katonanya saṅke kadohan, ṅuniveh tikaṅ kuda humir śakaṭa nira, kadi haṅśa katiṅhalanya. maṅdani ta bhagavān bhīṣma, tiṅkah niṅ balakramanya:
satus ivu piṇḍa nikaṅ liman i saṅ korava, ikaṅ liman sasikisasiki ṅkana iniriṅ de niṅ ratha satus, ikaṅ ratha sasiki ṅkana iniriṅ de niṅ kuda satus. edG:39
ikaṅ kuda sakasasiki ṅkana iniriṅ de niṅ panah sapuluh; ikaṅ panah sakasasiki ṅkana iniriṅ de niṅ atilañjaṅ satus. maṅkana de niṅ aṅdani caturaṅgabala aṅkən sarahinasarahina; gəlar niṅ devagandharva rakva ṅaran ika; pratidina ta bhagavān bhīsma pinakagrasenāpati; an maṅkana pratisubaddha ni de saṅ koravāṅdani byūha.
prihatin ta manah mahārāja yudhiṣṭhira; tan popāyan tan pakacidran ri hiḍəp nira i ri ya. mataṅnya r pojar i saṅ arjuna, liṅ nira:
antən iṅ hulun saṅ arjuna, bapa, durjayātisaya ikeṅ byūha daməl bhagavān bhīṣma; tan kavənaṅ vinuk, tan kavənaṅ tinampuh, sotan ta sihapan nīti niṅ vruh riṅ vidhikrama katon iṅ śāstra niyatanya de nira. ndya tikaṅ yogya paṅlavanante ri ya? mapa ta de niṅ vvaṅ lumagaṅ śatru yāvat maṅkana kramanya ?
sājñā haji, apa yan kasaṅsayakəna karih? ṅke tika n sāraṅ manah prajña ṅaranya ri dadya niṅ makəḍik maṅalahakənaṅ akveh. kumva pih kāraṇanya; aṅrəṅə̄ varavarah bhagavān nārada patik haji. bhaṭṭāra brahmā rakva sira majar i saṅ vatək devatā, makādi saṅ hyaṅ indra, ṅuni ya praṅ iṅ devāsura, liṅ nira rakva:
anaku saṅ vatək devatā kita kabeh, yat ahyun umayatnaṅ daitya, tan vənaṅ ikaṅ balavīrya, yan ya paṅayāya, tan paḍa lavan kaśaktin iṅ kasatyan mvaṅ kopaśaman, yan pinakasādhana; astam yan dharma pakamaṅgalan, avas juga mənaṅṅ vvaṅ riṅ raṇa təkap nika. tiṅgalakəna edG:40 taṅ karmānr̥ta mvaṅ kalobhan; hayva pakambək si kahaṅkāra ta ri kāla niṅ laga; paramārthanya:
sabarinyan gavayaṅ dharma ta pva, niyata kitāṅjayakən yāvat maṅkana. maṅkana rakva liṅ bhaṭṭāra brahmā rikana. varavarah bhagavān nārada ya tika kapagəhakəna ri hiḍəp patik haji. dharma juga gegə̄n de parameśvara, yayālaha nikaṅ musuh de haji!
maṅkana pitutur saṅ arjuna ri mahārāja yudhiṣṭhira. muvah ta sirākvan aṅdanana byūha; i madhya niṅ senā saṅ arjuna mvaṅ saṅ śikhaṇḍi pratisara rika. kunaṅ pinakalambuṅnya ri kivan saṅ bhīmasena mvaṅ dhr̥ṣṭadyumna pinakarakṣaka ṅkana; yapvan ikaṅ paṅiriṅnya ri təṅən yuyudhāna sātyaki pinakaṅgarakṣa. mahārāja yudhiṣṭhira manuṅgaṅi ratha kāñcana sira, śināntyan iṅ brāhmaṇa mvaṅ vatək mahārṣi sira, ināśīrvāda riṅ jayamaṅgala. mataṅnya r pagave dhanapuṇya pamaləs nira. atəhər umaṅsə̄ marek i harəp saṅ korava. i rika ta bhagavān bhīṣma n pasiṅhanāda, anyup śaṅkha n mandəha riṅ vatək koravabala. maṅkana tah mahārāja yudhiṣṭhira ikaṅ śaṅkha si vijaya tinyup nira. kunaṅ ikaṅ śaṅkha tinyup saṅ vr̥kodara si poṇḍra ṅaranya kakhyāti. saṅ nakula sahadeva sira si sughoṣa maṇipuṣpa ṅaran ikaṅ śankha tinulup nira. ṅuniveh saṅ arjuna mvaṅ mahārāja kr̥ṣṇa si pañcajanya mvaṅ si devadatta vineh nirāsraṅa svara. təka ta mahārāja kāśirāja mvaṅ saṅ śikhaṇḍi dhr̥ṣṭadyumna sātyaki mvaṅ ghaṭotkacābhimanyu təke saṅ pañcakumāra makādi mahārāja drupada kapvānulup śaṅkha sira kabeh. mapa ta lvirnya? na pratidhvanimaya ikaṅ ākāśa lavan pr̥thivītala. i rika n kadīnuñjem iṅ curiga hati nikaṅ koravabala. vahv asannikarṣa tah tampuh nikaṅ sarvāyudha, tumiṅhal ta saṅ dhanañjaya ri vasthā saṅ korava; apa kunaṅ manah nira? kinon ira ta mahārāja krṣna umavekaṅ ratha ri pantajyan ikaṅ koravabala mvaṅ pāṇḍavabala. ḍataṅ nire pantaran iṅ malaga, enak ta de nira edG:41 tumiṅhal i saṅ rovaṅa nirāṅayva kaśūran kabeh. ndan lvir manastāpa koluyan citta sira, kapənuhan kāruṇya citta mvaṅ məlasarep. matanṅya r pojar i mahārāja kr̥ṣṇa, liṅ nira:
ra hadyan saṅhulun mahārāja kr̥ṣṇa, tan vvaṅ vaneh ta karih saṅ rovaṅa niṅ apraṅa, katon ta sira kabeh, kapva kulavarga, bapa kaki paman paṅajyan guru vvaṅ sanak kaka anak putu parnahnya vaneh, bheda saṅke rama tuha mitra kula bhartiti. amogha lumay iki śarīra ni ṅhulun an ton sira kabeh, kasatan aṅəlih ike mukha niṅ pinakaṅhulun, tatan pasaṅkan kətər nikeṅ sarvasandhi, ndanda tumibakən śarīranya ikaṅ gaṇḍevadhanuḥ saṅke taṅan iṅ pinakaṅhulun, apayapan tan pahati kahilaṅan citta patik haji.
riṅ kapanekaṅ inak ambək kabhuktya de niṅ pinakaṅhulun, yan təlas məjahanaṅ kulavandhu ṅke riṅ palagan? mataṅnyan pva, mahārāja kr̥ṣṇa, tan ahyun ṅhulun i kavijayan, tan kapeṅin iṅ rājyavibhava. apa kārya niṅ bhoga lavan jīvita yan prāṇaghātakāṅhilaṅakən kuṭumba? iṅ asih tr̥ṣṇā maṅaveśe hati niṅ pinakaṅhulun! ndyaṅ sukha, ndyaṅ manah tuṣṭa? byaktaṅ kapāpan jugaṅ kapaṅgiha! ndya taṅ vidhi, ndya taṅ prāyaścitta tumulaka doṣa niṅ madaməl kṣaya kula? yeki sākṣāt adharmakaraṇa ṅaran ika, apan niyatāṅhilaṅakən piṇḍodakakriyā. hana kambek niṅ pinakaṅhulun:
saṅ koravāṅgəgə̄ sarvāyudha, ṅhulun tan valəs, apan tan pasañjata, yatanyan pəjahaṅ pinakaṅhulun ṅke riṅ edG:42 raṇamaṇḍala, hana ṅganya inaka ni ṅhulun. ta kariṅ mava kaṅ pātaka, mahārāja kr̥ṣṇa. tan saṅgahən patik haji mithyākṣatriya. atiṅgala rikeṅ gaṇḍevā mvaṅ śaravarāstra si dhanañjaya.
ḍū namu bhaṭṭāra, namaḥ śivāya! maṅka ka pva prāya saṅ arya phalguṇa? apa nimitta niṅ maṅko, bapa, katəkan mala? apa kāraṇa niṅ piṇḍah riṅ svabhāvanya?
mantəna rakryan t apyuhan. tan dadiṅ kadi saṅ ārya makambək kṣudracitta si gə̄ṅ prihati. vaṅunən ta pvaṅ buddhi kakṣatriyan de rakryan, yatanyan tan ilaṅa svarga lavan yaśanta.
sājñā haji mahārāja kr̥ṣṇa, siṅgih taṅguh parameśvara. kunaṅ apan kasaputan de niṅ citta kārpaṇya patik haji, ya ta hetu niṅ mūḍha lupa riṅ dharmasmaraṇa. ndatan hana mārga patik haji n paṅguhaṅ ayu bheda saṅke varānugraha ra hadyan saṅhulun.
uḍu aum aum, bapa saṅ āryārjuna! apa pva pakəna ni ṅhulun denta, ya tan popayoga pituture kita riṅ hitāvasāna?
tan śuci saṅ ārya yan karakətan prihati. jñāna nirmala ka pvājarakəna. mataṅnya n maṅkana: apan ikaṅ mati lavan ahurip kapveka tan kinakuṅakən de saṅ vihikan. apa dumeh sira maṅkana? nihan liṅ saṅ hyaṅ agama:
ikaṅ janma ṅaranya ri səḍaṅnya n paśarīra maṅke kararayan kayovanan si tuha mara kapaṅguh de nika, riṅ janmāntara tuvi yaya tah samaṅkana kapaṅguh, tatan hana papahinya. maṅkana pva tattvanya. mataṅnya n tan alara tah ri təka niṅ pati hurip. tarima taṅ panas tis, kəlakən si sukha duḥkha, paḍakən ikaṅ surasa lavan virasa.
kumva mara pratuhunya: yavat tan hana kətika n tan hana, yāvat ta hana kətika n hana, katonan ika kalih de saṅ vruh iṅ tattva. kumva saṅsipta nikaṅ vuvus:
iti śarīra ṅaranya makantaṅ hilaṅ svabhāva nika, kojaran ika juga ika si nitya, apayapan yāvat mavak ika n pabalik ta ya, ndatan kənenilagan yan təka ni patinya. mataṅnyan saṅ ārya dhanañjaya, apraṅa ta pva kita, apan sampun kinavruhan viṣaya nikaṅ pati lavan hurip. delə̄n təmən kəta de saṅ ārya:
nyaṅ vvaṅ manaṅgah jaya i riki lavan ikaṅ vvaṅ anaṅgah kaparājaya i riki, ika ta kalih paḍāku ri pakṣanya, ika tatan niyata tuhunya, apan dadi kaṅ sinaṅgah jayālah tan paṅgarit mātra, maṅkana taṅ sinaṅguhnya kaparājaya, dadi ya mənaṅ tan katumpalan, hiṅanyan tan kinaniścayan ikaṅ pati lavan hurip panonana.
edG:44 dadi kaṅ sañjata tan vənaṅ anugəl, dadi kətaṅ apuy tan paṅgəsəṅi, dadi kaṅ vvaṅ tan panələsi, dadi kaṅ aṅin tan pataṅən. kunaṅ pi si deya niṅ kadi kita:
svadharma niṅ kadi kita tah vava rəṅə̄hən. hayva sumandehaṅ halahayu, apayapan tan hana vih dharma yukti gavayən de niṅ kadi kita kṣatriya, yan lena saṅkeṅ dharmayuddhakarma. ya tan gavayaṅ dharmayuddhakārya, biṣamaṅ kīrti katiṅgala, kapaṅguh pāpa magə̄ṅ, niyata ginuyuguyu de saṅ mahāvīra, upətən de niṅ siṅhapuruṣa. ikaṅ ulah tininda de niṅ śūrajana, yeka duḥkha mahābhāra ṅaranya riṅ rat. pagəhi taṅ jñāna kumva:
yan matya kitāvas amaṅguh svarga; jaya kunaṅ kita, byakta kita mamukti riki pr̥thivīmaṇḍala. mataṅnyan ləkas ta kita kumaniścaye yuddhakārya, apan kapva lābhaṅ jaya kaparājaya. təlas marək mara buddhinta riṅ sāṁkhya yoga. ikaṅ apa? ikaṅ buddhi vyavasāyātmaka, apan aṅhiṅ rakva ika ləvih yan ṅke riṅ loka, yāvat buddhi maṅekānten svadharmakārya; gəgə̄nta ta pvaṅ ambək maṅkana, luput niyatanta riṅ karmabandhana. nihan ta paramārthanya:
ikādhikāranta riṅ sarvakārya, pisaniṅu kətika tan paphala? kunaṅ pih deyanta: hayva juga kitāgave hala, hayva jənək riṅ tan yukti kāryan, yoga təka gəgə̄nta, tumiṅgalakənaṅ edG:45 janasaṁgama. aparan tan yoga ṅaranya? svantahan liṅanta:
si samatā ri sor lavan ləvih yeka yoga ṅaranya. hana ta yan kva liṅnya vaneh:
yapvan ta karəṅə̄ tapvaṅ śabda təkap ni taliṅanta, niścayāpagəh yuga buddhinta, tan calāṅgə̄ṅ samadhi, yapvan maṅkana, kapaṅguh ikaṅ yoga təkapta.
ḍuḥ aum aum, bapa mahārāja kr̥ṣṇa, sampun kahiḍəp ika de patik aji. kunaṅ pva muvah pajara parameśvara ri pinakaṅhulun, ikaṅ sinaṅgah lakṣaṇa niṅ mahāpuruṣa juga, anuṅ tuhutuhunya, de ra hadyan saṅhulun mavaraha.
ḍu maṅka ta pva kaharəp saṅ āryārjuṇa; majara ṅhulun yan maṅkana kaharəpta, nihan ta lvir nika:
hana ta vvaṅ tus iṅ sarvakāma, lvir niṅ paṅavaśakən manah kinavaśakənya, tinuṣṭakənya tāvaknya makasādhanāvaknya, ika taṅ vvaṅ maṅkana, yeka sinaṅgah prajña ṅaranya. kunaṅ yan maṅke:
hana ta vvaṅ tan alara n katəkan duḥkha mahābhāra, tan harṣa n pamaṅguh sukhātiśaya, kinatayan iṅ rāga bhaya krodha, apagəh ta yeṅ buddhi; yapvan hana vvaṅ maṅkana, sira ta mahāpuruṣa samaṅkana. nahan ta rakva pravr̥tti nira.
edG:46 hana ta sirāṅgə̄ṅ brata nirāhāra, kevala dinohan ira jugaṅ viṣaya, uminakakən ikaṅ tan enak, tan aṅga mampəla n hana vvaṅ len, nahan ta lvir saṅ mahāpuruṣa. apa hetu nirān sinaṅgah mahāpuruṣa? samaṅkana krama nira: durlabha vih kadāhan iṅ indriya ṅaranya, tan vvaṅ baribari ikaṅ vvaṅ saṅ vənaṅ tāḍana riṅ viṣaya. meṅəta ta saṅ ārya:
ikaṅ sarvaloka n papravr̥tti, ikaṅ jihvā lavan pasta nimitta nika, hyun iṅ mamaṅana lavan arəp niṅ masaṅgama. maṅkana pva ya mataṅnya n kadi musuh de saṅ paṇḍita mulat iṅ jihvāpasta. kaliṅanya, inərət nira ta ri viṣayanya. apa dumeh sira tan sakta riṅ viṣaya?
ikaṅ vvaṅ jənək riṅ viṣaya,
yeka kedə̄ riṅ janasaṅgama,
ikaṅ janasaṅgama agave gə̄n kāma,
yāvat hanaṅ kāma ginə̄ṅ, byakta dadi kaṅ krodha.... avas pamuharanya moha.
maṅavaśa pvekaṅ moha, hilaṅ taṅ tutur de nika.
hilaṅ taṅ tutur, tatan hanaṅ buddhi yukti.
tapvan hanaṅ buddhi yukti, hilaṅ taṅ vvaṅ, tan hana rat. saṅkṣepanya: tiṅgalakən juga ta pvaṅ rāgadveṣa, hayva vineh maṅicchā riṅ viṣaya; byakta kapaṅguh niṅ edG:47 jñānaprasāda de nika. mapa ta de niṅ vvaṅ kumavasakənaṅ indriya? svantahan kva liṅa saṅ ārya, nihan katonanya ri saṅ viku:
ikaṅ vəṅi riṅ sarvaloka, ya ika pataṅyan saṅ viku ṅaranya; ikaṅ pataṅyan ikaṅ rat kabeh, ya hiḍəp nira vəṅi. kaliṅanya tan aṅga kapaḍana yāvat kadhīrabratan.
nambah hulun, aum aum, mahārāja kr̥ṣṇa! guhyāti paramārtha ikaṅ sapajar ra hadyan saṅhulun kabeh. ləbakəna tāṅənaṅən parameśvara, yan yogya davakəna təkap ra hadyan saṅhulun majarajara dharma.
uḍuh aum aum bapa saṅ ārya phalguna, tan saṅśaya rakryan, nihan paramārthanya:
yāvat kita bhaktya riṅ devatā, tāvat masih ikaṅ devatā ri kita. ṅaran iṅ maṅkana parasparopasarpaṇa. yāvat paropasarpaṇa ikaṅ dadi, tāvat kapaṅguh ikaṅ hayu təkapta. kunaṅ ya tan r̥ṇa ikaṅ devatā kinabhaktyan,
kevalāmuktya tan pagavayānugraha riṅ vvaṅ bhakti, sākṣāt cora ṅaran iṅ hyaṅ yan maṅkana. astam tikaṅ vvaṅ mamukti bhoga, tan paṅhanakən ta devabhakti, antya niṅ sinaṅgah maliṅ ika. mataṅnyan deya saṅ vruh:
yajñaśeṣa bhinukti nira saṅ mahāpuruṣa ṅaran ira, mataṅnya n tan kəneṅ sarvamala sira. kunaṅ ikaṅ vvaṅ anaḍah kevala mivə̄ śarīranya juga, yeka saṅapa kapaṅguh de nika. luməkasa magavaya devabhakti, kapva pinakaṅhulun, edG:48 nyapan tahan kva liṅa saṅ ārya, kaham pisih; apan hana hulun sumiddhakəna saprayojanante rika. ikaṅ səḍaṅ kinārya juga siddhakəna maṅke de saṅ ārya. tan surude rikiṅ raṇakriyā.
yadyapin vināguṇa lvir nikaṅ svadharma, ndan ləvih juga ya saṅkeṅ paradharma n ginavayakən. paradharma ṅaranya si tan dharma niṅ kṣatriya.
məne tasən sājñā haji, lvir avitan muvah təkap nikiṅ dhanañjaya ataña ri parameśvara; kṣamakəna təmən panambah patik haji ri saṅ nātha. asaṅghātapralāpa liṅa ra hadyan saṅhulun i rike. pira kari lvir ni japa parameśvara, mataṅnya n paripakva dahat riṅ sarvatattva? ndo varahən patik haji, kasihana ri mūlamadhyāvasānanya teka pajarakəna parameśvara, yatanyan vruhaṅ pinakaṅhulun.
ḍu maṅka kapva kahyun saṅ ārya, mavaraha ṅhulun i rakryan yan maṅkana.
paḍa mara janma ni ṅhulun lavan kita, tan len makaṅga catvāri kita kalih, sahotpəti juga kita. ika ta janma ni ṅhulun lavan janmanta təlas atītakāla, tan eṅət ṅhulun i lvir nika kabeh. maṅkanātīta tan atutur ate rika. tuhun kumva ta keṅət i ṅhulun:
yan lvir agərah aṅel ta pva saṅ hyaṅ dharma yukti,
ikaṅ adharmakārya lvir aṅadega, yapvan maṅkana,
i rika ta ṅhulun aṅjanma mavak aśarīra. nihan pih paramārthanya:
edG:49 kaparitrāṇan saṅ sajjana mahāpuruṣa, hilaṅa niṅ sarvaduṣṭa, pagəhan iṅ dharmakārya, nahan don i ṅhulun mañjanmāṅkən sayugasayuga. kunaṅ phala nika:
yan hana vvaṅ kumavruh i janma niṅhulun, paramārtha denyāṅavruhi, byakta ta yan paśarīra, tan dadi ta ya punarjanma, ṅhulun juga paran ika, savasthā ni kavaiṣṇavan tinut nika. nihan taṅ caturvarṇa, brāhmaṇa, kṣatriya, vaiśya, śūdra, guṇa niṅ samaṅkana lavan karmanya, ṅhulun atah prasiddha mibhāga ika. nistanya n maṅkana,
tan rakət ikaṅ karma śubhāśubha ri ṅhulun. mataṅnya n maṅkana:
apayapan tan paṅabhimata phala ṅhulun, an papravr̥tti. maṅkana pva phala niṅ tan paṅarəmbha phala:
hana vvaṅ tan hiḍəpāvaknya makārya, an saṅ makārya, dadi ya humiḍəpāvaknya makārya, ri səḍaṅnya tan pakārya; ika taṅ vvaṅ maṅkana, ya ta buddhimān ṅaranya, yukti ya saṅguhən vruh iṅ sarvakārya, ri de nya n tan saṅgraha riṅ halahayu. saṅkṣepanya yan ləkasa pravr̥ttya ikaṅ mānuṣa, hayva juga ya sumandehaṅ phala kapaṅguha. kevala kasamyajñānanta kagəgə̄ denta, an səḍaṅ makārya, marapvan enak kapaṇḍitanya. nihan mara liṅ niṅ śāstra:
kavitkavita ta pvekaṅ phalāgavaya santuṣṭi, hayvāntuk niṅ sagrahāṅarəmbha, hayva ta jənək riṅ janasaṅgama, edG:50 tan makambekaṅ mātsarya, samabhāgan taṅ maphala lavan niṣphala, yapvan maṅkana ləkas niṅ mavya ṅaranya, tan rakət niyata nikaṅ hala, apayapan maṅke prāayaścittanya de saṅ viku.
hana dr̥vyayajña ṅaranya, yajña makasādhanaṅ dr̥vyopakaraṇa, salvir niṅ saji; hana ta muvah tapayajña ṅaranya, yajña makasādhanaṅ tapa; hana ta yogayajña ṅaranya vaneh, lvir niṅ yoga yajña vaneh; hana n svādhyāya riṅ sarvaśāstra; kunaṅ ikaṅ sinaṅgah yajña, bheda saṅkeṅ kasamyagjñānanyajña ṅaran ika, yatika inabhyāsa saṅ viku saṅ aṅəgə̄ brata, ika ta kabeh, ikaṅ jñānayajña juga ləvih. mataṅnya n maṅkana:
apan ikaṅ sarvakarma kabeh kantaskr̥ta təkap niṅ jñāna niyatanya. apa hetu niṅ vruh i rika? svantahankva liṅa saṅ ārya.
ulih niṅ panambah pi si,
ya ta n maṅkana, ulih niṅ lot matakvan, gurūpadeśa niyatanya, ya ta n buddhi kaprajñānan kunaṅ makolih ika.
uḍuh aum aum, mahārāja kr̥ṣṇa, mahāmr̥ta dahat ika rasenujarakən ra hadyan saṅhulun! kunaṅ pataña patik haji muvah: mapa karikaṅ karmasannyāsa lavan ikaṅ yogasannyāsa; ndya humur kaləvih nika? ntoh pajarən tekiṅ phalguṇa de ra hadyan saṅhulun.
oṁ, maṅkana kapva kaharəp saṅ ārya; rəṅvakəna teki vuvus ni ṅhulun.
ikaṅ karmasannyāsa lavan yogasannyāsa, paḍa ika makaphalaṅ kadhiśreyasan. kunaṅ yan timbaṅ vratən ika kalih, ləvih ikaṅ yogasannyāsa saṅkeṅ karmasannyāsa, apayapan dadi kaṅ luməkasa karma mamaṅguh duḥkha, ya tan pasahakāri yoga.
kadi maṅkana tika saṅ viku maṅəgə̄ yoga, tan kapilon juga r paṅguh brahmaloka.
mon sira r ləkas mapravr̥tti, ndatan karakət ikaṅ hala ri śarīra nira. apayan kumva pinakasvabhāva nira:
yadyapin mulata juga sira, aṅrəṅə̄ tuvi, aṅambuṅa sarvagandha;
mon maṅan ya, mon lumaku, mon aturu, mon pambəkan;
yadyan mojar, maveveh kunaṅ, maṅalapa kunaṅ;
yadyapin kuməḍapa kunaṅ, ṅuniveh duməliṅa, ndan kumva tāṅənaṅən ira,
tan aku iki mapravr̥tti, tan aku sumiddhakən paviṣaya niṅ sarvendriya. maṅkana tah təkap saṅ viku, tan dadi maṅaku riṅ sarvabhāvārəmbha;
nahan ta mataṅnya n tan kaparatan doṣa mala,
kadyaṅga niṅ ron iṅ tuñjuṅ, tan karakətan sirat niṅ vai. kunaṅ pinakajāti saṅ paṇḍita nihan:
edG:52 avak nira juga sādhana nirāṅhanakən śarīra nira, tatan dadi mirsakit iṅ svaśarīra, apan tan hana kadaṅ ny avak nira, lena saṅke svaśarīra nira, musuh ny avak nira, ya ta svaśarīra nira. seṅ nikaṅ ujar maṅkana: ṅke śarīra ta pva saṅkan iṅ mitra mvaṅ śatru, udāsīna. riṅ avak mūla niṅ hala lavan hayu. yan apa n hayu? yan hayu kavaṅun de niṅ śarīra; yan kakavaśaṅ indriya de nikaṅ vvaṅ pisih, yatikāmaṅun hayu. yapvan ta n kakavaśa pvaṅ vvaṅ de niṅ indriya, i rika ta ya n hala kavaṅun de nikaṅ avak. ndya ta deya niṅ vvaṅ, yatanyan kakavaśaṅ indriya? nyapan tahan liṅa saṅ ārya. kumva katonanya de saṅ paṇḍita:
satatāgave samādhi juga sira, linolya iniriṅ, ika saṅ hyaṅ ātma tar vineh nira mimba, śūnya tika sthāna nira, tar dadi masahāya; kevalānuṅganuṅgal juga sira, umərət ikaṅ citta tan salah kvana paṅiket nira, mabratāṅgə̄ṅ nirahāra, tar dadi tr̥ṣṇā riṅ sarvaparigraha.
vineh nira ta paḍāndəl nikaṅ śarīra lavan gulu mvaṅ hulu, ikaṅ manah tan vineh prapañca, mulat ry agra nīruṅ nira juga sira, tar dadi sumiṅhitakən tiṅhal nira riṅ dikvidik.
kadi lvir niṅ dilah niṅ pañjut tan hanāṅin rūpa nira, maṅkana ta lvir nirāləkas masamādhi; pinakambək nira taṅ kumva:
edG:53 hinarimbavakən ira i śarīra nira ta pva salvir nikaṅ bhāva, sama paṅiḍəp nireṅ sukha lavan duḥkha, samaṅkana pracāra nira, sira ta viśeṣa niṅ yogi ṅaran ira. hana mata ya n maṅke lvir nira:
hana sira viku humiḍəp ri ṅhulun makavak sarvajanma hiḍəp nira mandəl ri ṅhulun, ika ta saṅ viku maṅkana krama nira, ṅkana ta ṅhulun tamolah tan pakahilaṅan, sira tamolahana ri ṅhulun sthiti tan hilaṅ. mataṅnyan kakavaśaṅ yoga ulih niṅ maṅabhyāsa hetu nika. manah vairāgyan grāhakerika, tatan kavənaṅ de niṅ tan utsāhayatna.
sājñā haji mahārāja kr̥ṣṇa, hana kagamānta nikeṅ dhanañjaya, maṅguhaṅ jñānayoga, makanimittānugraha saṅ paṅəmpvan? kasihana patik haji, pajarən de parameśvara muvah!
oṁ, katuhvan yan maṅkana, tan saṅśaya saṅ ārya. prastutanya pajaran i ṅhulun:
ikaṅ pr̥thivī āpah teja bāyu ākāśa lavan buddhi manaḥ lavan ahaṅkāra, nahan taṅ tattva vvaluṅ siki daməl ni ṅhulun. hana ta len saṅke rika daməl ni ṅhulun, saṅ hyaṅ jīva ṅaran ira, prasiddha pinakahurip nikaṅ rat kabeh. ika ta samaṅkana yeka hiḍəpəntāpisan ri śarīra, makasādhanaṅ kāyika vācika mānasika. yapvan maṅkana,
kapaṅguha taṅ jñāna paramārtha təkapta. mataṅnya n maṅkana:
edG:54 ikaṅ rat kabeh, ṅhulun gumave hananya mvaṅ tan hananya; saṅkṣepanya, tan hana jagattattva yan lena saṅke ṅhulun.
kadi rūpa nikaṅ manik mutya n pakatukaliṇḍən, maṅkana taṅ loka, an pakāśraya ṅhulun.
yāvat ikaṅ ve ṅaranya, ṅhulun pinakarasa ṅkana;
yapvan ikaṅ candrāditya, teja parnah ni ṅhulun ṅkana;
kunaṅ riṅ sarvaveda mvaṅ mantra, oṅkāra pinakavak ni ṅhulun ṅkana;
yan iṅ ākāśa, śabda pinakavak ni ṅhulun ṅkana, yan iṅ mānuṣa, ātma andəl ni ṅhulun ṅkana;
yan iṅ pr̥thivī, gandha rakət ni ṅhulun ṅkana;
maṅkana yan iṅ apuy, teja uṅgvan i ṅhulun ṅkana;
yan iṅ sarvajanma, ṅhulun pinakahurip nika kabeh;
ṅhulun pinakatapa saṅ tapasvi;
ṅhulun pinakabuddhi saṅ prajña;
ṅhulun pinakaśakti sinaṅguh mahāśakti; ṅhulun sattva rajaḥ tamaḥ;
narāryārjuna, pat lvir nikaṅ vvaṅ sumevita ṅhulun, lvirnya: vvaṅ alara minta śaraṇa, vvaṅ ahyun vruheṅ sarvatattva, vvaṅ aṅarjana mas, vvaṅ jñāni, yogīśvara. kunaṅ ləvih sadhāraṇa ri ṅhulun ṅkana, saṅ jñāni juga prasiddha kāpti ni ṅhulun. ṅhulun pinaran ira ya nirbāṇa. kaliṅanya:
ikiṅ kr̥ṣṇa pinakavak niṅ sarvahana. yogamāyā ni ṅhulun i rikeṅ sakalajagatmaṇḍala pavak ni ṅhulun ikaṅ anāgatavartamāna. ndatan asiṅ vvaṅ vruh ri tattva ni ṅhulun, saṅ yogīśvara sira vihikan.
lavan ikaṅ vvaṅ bhakti ri ṅhulun, jātinya tan kataman jarāmaraṇa, sumambit i kavruh riṅ brahmamantra, vihikan riṅ sinaṅguh karmādhyātmika; lavan ta vaneh phalanya:
hana vvah alara meh matya, ndatan vuruṅ juga ya maṅənaṅən ri ṅhulun, byakta ṅhulun paran ika, tan vaneh, byakta ya mariya maśarīra, salvir niṅ hayu pinaṅguhnya. maṅkana pva ya ta,
kumva ta deya saṅ dhanañjaya: ṅhulun jugānusmaraṇanta nityaśa, ri kālantālaga maṅke, ṅhulun prasiddhaṅənaṅənənta. yapvan maṅkana saṅ ārya, byakta kita mantuk mare ṅhulun. kumva pih deyanta:
atutupi tekaṅ navadvāra i śarīranta;
edG:56 t andəlakən tikuṅ manah rīṅ hr̥davapaṅkaja:
t ənah ta ri vunvunan saṅ hyaṅ prāṇabāyu;
gavayakəntaṅ yogadhāraka;
hana tākṣara tuṅgal, oṁ liṅnya, yeka brahmamantra ṅaranya.
ya tika unyakənanta, atəhər umanusmaraṇa ṅhulun. yāvat maṅkana, riṅ kapana ta kita tan paṅguha kasugatin?
kunaṅ ikaṅ rahasya təmən pajarakəna ni ṅhulun i ri kita, byakta kita luput saṅkeṅ karmaśubha, yan maṅkana. yat vruhe riki: ndya ya, nihan:
ṅhulun tika sinaṅgah kratu, ṅhulun yajña, ṅhulun svadhā, ṅhulun oṣadhi, ṅhulun mantra, ṅhulun miñak, ṅhulun śivāgni, ṅhulun pinakapūjā.
ṅhulun ika sinaṅguh veda, ṅhulun makavak oṅkara pavitra;
ṅhulun tiki makaṅaran r̥gveda sāmaveda yajurveda;
ṅhulun tiki makaṅaran amr̥ta, ṅhulun prasiddha sinaṅguh mr̥tyu;
ṅhulun tiki maṅaran sadasat, i vruha saṅ āryārjuna. maṅkana pva ya ta, edG:57
salvir nikaṅ sadinaməlta, asiṅ sapinaṅanta, asiṅ sapinūjākənta, asiṅ savinevehakənta, salvir nikaṅ tinontonta, ya tika arpaṇakənanta ri ṅhulun, marapvan luput saṅka riṅ karma śubhāśubha.
apa kadibyanta karih? yan kva liṅa saṅ āryārjuna:
ri sakveh niṅ mateja, ṅhulun ikāditya;
yapvan iṅ nakṣatra, ṅhulun ika sinaṅguh candra;
yan iṅ devatā, indra gati ni ṅhulun;
riṅ ekādaśarudra, ṅhulun sinaṅguh bhaṭṭāra śaṅkara;
ri sakveh niṅ yakṣarākṣasa, ṅhulun veśravaṇa;
yapvan i sakveh niṅ vukir, ṅhulun ika mahāmeru;
kunaṅ yan i saṅ saptar̥ṣi, ṅhulun ikenaranan bhagavān bhrgu;
kunaṅ yan iṅ kayukayu, ṅhulun ika sinaṅguh bodhi;
yan iṅ devarṣi, ṅhulun bhagavān nārada;
yan iṅ gandharva, ṅhulun citraratha;
yapvan iṅ vātek siddharṣi, ṅhulun bhagavān kapila;
kunaṅ yan iṅ kuda, ṅhulun ika ucceśrava;
edG:58 airāvaṇa ṅhulun iṅ liman;
ratu parnah ni ṅhulun yan iṅ mānuṣa;
kunaṅ yan iṅ sañjata, bajra kapaṅguh ni ṅhulun;
bāsuki ṅhulun yan iṅ sarpa;
saṅ hyaṅ baruṇa ṅhulun yan iṅ ivak agə̄n;
saṅ hyaṅ yama ṅhulun yan iṅ devatāṅḍaṇḍa;
ṅhulun ikenaranan prahrāda yan iṅ daitya;
siṅha ṅhulun yan iṅ mr̥ga;
garuḍa ṅhulun yan iṅ manuk;
rāmabhadra ṅhulun yan iṅ vruh iṅ dhanurveda;
kunaṅ ri sākveh niṅ akṣara, a ṅaran i ṅhulun;
yapvan iṅ māsa, mārgaśira ṅhulun;
kunaṅ yan iṅ r̥tu, basanta ṅaran i ṅhulun;
yan iṅ vatək yadu, ṅhulun makaṅaran kr̥ṣṇa bāsudeva;
kunaṅ yan iṅ pāṇḍava, ṅhulun iki dhanañjaya;
ṅhulun ikīnaranan bhagavān vyāsa yan iṅ kamahāmunyan;
ṅhulun ika maṅaran vr̥haspati yan iṅ sarvakavi; edG:59
ṅhulun maṅaran yavaśva yan iṅ oṣadhi; kaliṅanya:
tan paparimāṇa ta pvāgama ni ṅhulun mvaṅ vibhūti ni ṅhulun.
tvas jambat mateki de ni ṅhulun majarajar. apan hana ujar ni ṅhulun ṅuni, si manaṅgah makavak ikiṅ jagat, lvir saṅkṣepa gatinya.
uḍu uḍu hahah, atyanta dahat ta karih kapavitran ra hadyan saṅhulun, mahārāja kr̥ṣṇa, vəkas niṅ sinaṅguh mahārahasya ike sokta ra hadyan saṅhulun, tatas ike puṅguṅ hane patik haji, de ni vākyopadeśa parameśvara. ndan tumulusātah anugraha ra hadyan saṅhulun i rikeṅ dhanañjaya; yan yogya patik haji pintonana rūpa mahādbhuta mvaṅ kaiśvaryan parameśvara vaneh, kahyun patik haji katona. mara tan kapalaṅalaṅ varānugraha ra hadyan saṅhulun riṅ pinakaṅhulun.
ḍu maṅka kapva kaharəp rakryan. tan saṅśaya rakryan.
tumiṅhala ta saṅ ārya pārtha i rike svarūpa ni ṅhulun, matusatus ivu lakṣa lvirnya n akveh, nānāvidha prakāranya, aneka varṇanya lavan ākr̥tinya. hana n dvādaśāditya, hana n aṣṭabasu, hana n ekādaśarudra, hanāśvinodeva, bheda saṅkeṅ devatā, kaniṣṭhamadhyamottama, ikaṅ tapva yan katon iṅ lagi, tiṅhali taṅ sakalajagatmaṇḍala, mapiṇḍa ṅke śarīra ni ṅhulun. mapa tāmbəkta, hana karika vaneh kaharəpta katona, anuṅ paramārtha ni śarīra ni ṅhulun kari kahyunta kapratyakṣā?
tan vənaṅ kita tumiṅhal kavat ikuṅ mateka kusādhananta təlas. kunaṅ yatanya t vənaṅa tumiṅhala, vehəṅkva kita kadibyacakṣusan, marapvan pratyakṣa denta mulat i keśvarya ni ṅhulun. ndah kanəkətakən tiky anugraha ni ṅhulun ri kita.
maṅkana liṅ mahārāja kr̥ṣṇa ri saṅ dhanañjaya, atəhər siromintonakən kayogīśvaran ira mvaṅ kavaisṇavaśarīran ira. apa ta rūpa nira?
akveh ikaṅ mukha lavan mata, nānāvidhāścarya katinhalan ira, tan tuṅgal rūpa nikaṅ bhūṣaṇa rumakət ri sira, tatan papramāṇa kveh nikaṅ sarvāyudha ginəgə̄ nira, salvir niṅ kambaṅ pavitra pinakasəkar nira təkeṅ vastragandhānulepana, tatan hana tan kadbhuta pinakarūpa nira. tumiṅhal ta saṅ arjuna, vismaya manah nira, mogha muririṅ vulu ny avak nira, manambah ta sirātəhər mojar, liṅ nira: ‘sājñā haji, vastv adbhūta dahat katiṅhalan i śarīra ra hadyan saṅhulun; sakveh niṅ devatā maṅadhiṣṭhāna ry aṅga pratyaṅga śrī harimūrti, makādi saṅ hyaṅ brahmā, mvaṅ bhaṭṭāreśvara, ṅuniveh sakveh saṅ vatək rṣi, tapva n hana katon maṅkana təkap niṅ pinakaṅhulun. nda nihan taṅ vatək koravakula, mvaṅ bhagavān bhīṣma, ḍaṅ hyaṅ droṇa, śalya, karṇaprabhr̥ti, ya tika paḍa katon i pantara ni huntu ra hadyan saṅhulun, lavan ikaṅ ratu samāna samāṅjuru riṅ korava, ndan syuh śata jarjarita tika katonanya kabeh, rəmpu rəmək lavan vāhananya.
kadi rūpa niṅ ve ni nadī n tampuh riṅ tasik, maṅkana edG:61 tekaṅ vatək vīraprabhu n katon tumama riṅ tutuk ra hadyan saṅhulun. hana ta ya n kumva paḍapaḍanya:
kadi rūpa nikaṅ larularu n tampuh iṅ apuy səḍaṅ umurub, makadon vināśa, matīka n kakavaśa de niṅ tamah, maṅkana ta katonan ikaṅ ratuvīra kabeh, an tame vaktra ra hadyan saṅhulun, makāntaṅ bhasmībhūta juga ya.
mataṅnyan, sājñā haji, varahən juga pinakahulun, saṅapa ra hadyan saṅhulun n makarūpa n kātarādbhuta?
tiṅhalana ta sambah niṅ pinakahulun ri jə̄ṅ hyaṅ mami, kasihana ta pinakahulun anugrahana, saṅka yan ahyun vruhe ra hadyan saṅhulun pinakahulun, apan tan hana devatā riṅ lagi kadi pravr̥tti ra hadyan saṅhulun maṅke.
donku mataṅnya n mintonakən sakarūpaṅku ku sumaṅhāra ikiṅ loka, tuhun ta təke kita samasanak atah təkapaṅkva. hayva ta kita saṅśaya, alaha n śatru təkapta, kabhuktyaṅ yaśa mvaṅ kaḍatvan denta, apan huvus kalap hurip nikaṅ korava təkapku. saṅkṣepanya: ləkas ta kita malaga! tatan kita ṅarananta məjahana, tuhun kāla mātra ṅaranante rika, kalahakənta huvus hayva gadgada.
an maṅkana liṅ saṅ hyaṅ keśava kālarūpa. manambah ta saṅ arjuna, təhər kumətər de niṅ tvaṅ vədi, ndatan vuruṅ vijil nikaṅ stuti saṅke tutuk nira. edG:62
sevu saṭa tika lavasa ni ṅhulun sumambah i kita hələm muvah maṅkana ta he kita, ri harəpta ri vurinta tuvi, tan lupta tiki sambah i ṅhulun kaliṅanya, tan pantara ta pvaṅhulun bhaktya manambah ri kita. ndah kṣamakəna tiki sambah ni ṅhulun ri kita, puṅguṅ hetu nimitta nike. kunaṅ pva pinta ni ṅhulun i ri kita yan yogya pinakahulun pintonana viṣṇurūpa de ra hadyan saṅhulun, mamukuṭa makiratbāhu aṅgəgə̄ cakrāyudha, makalakṣanaṅ caturbhuja, yatanyan saphalaṅ kadivyacakṣuṣan riṅ pinakahulun.
saṅ arjuna, maṅkana kapva kaharəpta, paenak ta tiṅhalta. jāti ni ṅhulun viṣṇurūpa iki pintonakəna ni ṅhulun i ri kita. ndah tiṅhali ta rūpa ni ṅhulun somyarūpaśarīra.
iki ta rūpa ni ṅhulun maṅke, tan vənaṅ ikaṅ devatāmratyakṣakəna rūpa ni ṅhulun viṣṇumurti. lavan prasiddha tumona ṅhulun:
yan hana vvaṅ tuhagana dumaməl sakārya ni ṅhulun, tatan hana viśeṣa hiḍəpnya, yan lena sake ṅhulun, bhakti ta ye pinakahulun, tatan ahyun iṅ janasaṅgama, tan īrṣya riṅ sarvabhūta, yapvan hana vvaṅ maṅkana, byakta ikāmaṅguha kana ri ṅhulun, pisaniṅu ta ya katəkana saṅsārārṇava. maṅkana pva ya ta, edG:63
t andəlakən ta manahta ri ṅhulun;
parəkakən ta buddhinta ri kami, atəguha tuhaganāṅabhyāsa yoga, marapvan sayojya lavan ṅhulun. hayva ta kita tan eṅət, an hana saṅ hyam ātma i śarīranta, apan tan dadi sira karakətan mala.
apan tan hana gumave saṅ hyaṅ ātma ṅaran ira, mvaṅ tan hanaṅ guṇa rumakət ri sira. apa pva nimittanya tan katon? svantahan liṅanta.
prasiddha sarvagata kəta ikam ākāśa, ndatan kopālābhi gatinya, makanimitta sūkṣmanya, yathā, kadyaṅga nika, maṅkana ta saṅ hyaṅ ātma vyāpaka riṅ śarīra, tan katon sira pan aḍəmit. lavan de niṅ maṅupalakṣaṇakəna:
kadi rūpa saṅ hvaṅ āditya, an prakāśakən ikiṅ sarvaloka, maṅkana ta saṅ hyaṅ ātmān prakāśakən ikiṅ śarīra. sira ta mārganya n vənaṅ mapravr̥tti.
hana ta pva vvaṅ vruh ri pantara niṅ śarīra lavan ātma, makanimittaṅ kasamyajñānan; sira tikāmaṅguh kaparamārthan. apa karih lvir niṅ śarīra? nyapan tahan liṅanta: karakətan de niṅ triguṇa svabhāvanya. triguṇa ṅaranya: sattva, rajaḥ, tamah. kunan patəṅəranya:
yan hana vvaṅ kajənəkan riṅ ayu kevala, ya sattva ṅaran ika, yapvan hana vvaṅ atəkən iṅ sarvakārya, ya edG:64 rajaḥ ṅaranya, yapvan ikaṅ manaḥ tumavəṅi jñāna samyak, agələm tumiliṅ kapramādan, yeka tamaḥ ṅaranya. saṅkṣepanya: jñāna samyak kavaṅun de niṅ sattva, lobha kavaṅun de niṅ rajaḥ, pramāda kavaṅun de niṅ tamaḥ. padumnya vəkasan:
ika saṅ makabuddhi sattva, uttama ikaṅ kapaṅguh de nira; kunaṅ ikaṅ āmbək karājasan, madhyama kapaṅguh de nira; kunaṅ ikaṅ aṅgə̄ṅ katāmasan, kaniṣṭha pinaṅguh nika. hana ta vvaṅ tan guməgə̄ ika katiga, ya tika tan kakənan jarāmr̥tyu, tan pamaṅguhakən janmasaṅsāra.
ndya karih panonana niṅ triguṇa n kakavaśa təkap niṅ vvaṅ, svantahan kva liṅanta. nihan paṅliṅana:
hana ta vvaṅ paḍa denyāṅhiḍəp sukha lavan duḥkha, paḍa mas lavan viṅka mvaṅ vatu ri jñānanya, tan hana papahi mvaṅ elik lavan kakuṅ, kevalādhairya, manəb jugāmbəknya, tan hiḍəp inastuti lavan nindā.
paḍaṅ pūjā lavan sampe ri hiḍəpnya, tan hiyakən ikaṅ sukha lavan duḥkha, mvaṅ musuh lavan mitra, tatan saṅgraha riṅ sarvakārya; ika taṅ vvaṅ maṅkana, yeka tan karakətan triguṇa ṅaranya. apa ta mārga niṅ vənaṅ maṅkana? nyapan tahan liṅanta.
yan hana vvaṅ bhakti ri ṅhulun, tatan vyabhicāra kasevakanya, yeka vənaṅ malahakən tribhuvana, byakta ya mantuk iṅ svargaloka. maṅkana pva ya ta, mataṅnya:
denya n patiṅgal i rikaṅ sarvadharma, kevala ṅhulun juga kāraṇa nika, apan vənaṅ hulun mantasakəna saṅke gavenya hala. hayva tasən prapañcātura! t ahuvusan prihati! kadivasāṅ manastāpa!
sājñā haji, mahārāja kr̥ṣṇa! hilaṅ ike puṅguṅ niṅ pinakahulun, mahəli tutur lavan kamedhān, makanimitta sih ra hadyan saṅhulun. apagəh tāmbək ni ṅhulun mari sandeha. rasa ny ājñā ra hadyan saṅhulun daməlakəna patik haji maṅke.
4
iti, nahan paṅucap mahārāja kr̥ṣṇa lavan saṅ arjuna. atəhər sirāmaluyakən svarūpa nira jati kr̥ṣṇa. agiraṅ ta saṅ dhanañjaya de nikaṅ yogaśāstrānugrahe sira. piṅ tigātah rambəhan ira r panambah, arah gəmə̄gəmə̄n de niṅ pūrvar̥ṇa. enak de nira ruməgəp cāpa nira. mataṅnya n paḍa harṣāmbek ikaṅ yodha kabeh; humuṅ ta yāvurahan mvaṅ paḍahi; mavu maṇḍəh maṅsə̄ ikaṅ bala lavan śūra ratu samānta, paḍolah paṅarəpnya, tumiṅhal i mahārāja yudhiṣṭhira. mapa kunaṅ buddhi nira? tumurun sira saṅkeṅ ratha, maluput kavaca, mary aṅgəgə̄ sañjata. ndan kadi dīna putək katiṅhalan ira. maṅavetan lampah nira mare kahanan saṅ korava, tan paṅapekṣā padāti ḍampa vāhana. katon pva sira maṅkana de saṅ arjuna, sandeha ta manah nira. mataṅnya n tumurun saṅkeṅ ratha, tumutakən lampah nira kaka, makeriṅ mahārāja kr̥ṣṇa. təka saṅ bhīma nakula sahadeva, kapva tan aṅgəh buddhi nira, tumon sirānuṅganuṅgal. maṅkana sakveh nin edG:66 ratu yodhamukhya, kapvānut vuri sahananya. milu kakṣunṇan citta, tumiṅhal i śrī dharmātmaja.
irika ta yan pojar saṅ arjuna, liṅ nira:
sājñā haji, mapa kari prayojana parameśvara, an tiṅgalakən saṅhulun kabeh, lumampah anuṅganuṅgal, tan paṅiriṅ ḍampa vāhana, maṅavetan mare dvan iṅ musuh, mary aṅgəgə̄ sañjata, maluput kavaca keśapāśa kaṭivandha. ndo varahən ta saṅhulun kabeh i rikaṅ seṣṭi ni manah parameśvara.
maṅkana liṅ saṅ arjuna. təka ta saṅ bhīma nakula sahadeva, kapva tuməkakən sāntva nira. ndatan sahur mahārāja yudhiṣṭhira, kevala tan huniṅe śabda saṅ antən kabeh. pijər lumampah juga sira, tuhun mahārāja kr̥ṣṇātah tumon i prāya mahārāja dharmasuta, mataṅnya n sahur i śabda saṅ caturpāṇḍava, liṅ nira: meṅət karika ra hadyan saṅhulun kabeh ri buddhi nira raka ra hadyan saṅhulun śrī mahārāja: kumva niyata ni prāya nira, marā manambaha ri sira bhagavān bhīṣma, ḍaṅ hyaṅ droṇa, kr̥pācārya, mvaṅ i sira rāma ra hadyan saṅhulun mahārāja śalya, magavaya gurūpacaraṇa rumuhun, kaməna ni luməkasāpraṅ. mataṅnya n maṅkana:
hana vvaṅ apraṅa lavan ləvih sake ri ya, ya tika magavaya gurūpacaraṇa rumuhun, tumutakəna pajar iṅ śāstra, ika taṅ vvaṅ maṅkana yatnanya, byakta pamənaṅ nika riṅ raṇa, maṅkana buddhi ni ṅhulun usaṅka buddhi mahārāja yudhiṣṭhira.—kahənəṅan saṅ caturpāṇḍava, an hana paṅādeśa edG:67 mahārāja kr̥ṣṇa. tuhun yatna ta siromiriṅ lampah nira kaka. bhaviṣya, katəkan ta kahanan ikaṅ koravabala paṅarəp; i rika ta ya n ghūrṇita ri apahāsa śabdanya sovaṅsovaṅ, liṅnya: uḍuh kuya ta mahārāja yudhiṣṭhira, nda nda dumunuṅ i kahanan bhagavān bhīṣma, byaktāmintaminta śaraṇa ri sira prayojana nira, de ni takut nirāṅayva kaśūran mvaṅ śrī kurūpati. nihan ta bhīmārjuna nakula sahadeva, təke mahārāja kr̥ṣṇa, paḍa ḍataṅ ṅke kahanan riṅ korava. takut hetu nimittanya r parāgave sāntva upaśama. ḍo, tan āmbək niṅ kṣatriya ta ṅaran ika saṅ pāṇḍava. yogya dīnan mvaṅ nindānṅ ulah rnaṅkana. taha, mapa məne ujara nira bhagavān bhīṣma? mapa deya nirāṅənakəna praṇayavakya? apa sahura bhagavān bhīṣma kunaṅ? apan agə̄ṅ sih nira riṅ korava.
kapva maṅkana śabda nikaṅ koravabala, dhumikkāra saṅ pañcapāṇḍava. ndatan vavarəṅəh mahārāja yudhiṣṭhira. kahanan bhagavān bhīṣma juga dinunuṅ nira. tan asove ḍataṅ ta sire kahanan bhagavān bhīṣma, maṅusap caraṇareṇu mvaṅ antən ira saṅ caturpāṇḍava; liṅ nira:
sājñā bhagavān kaki! mataṅnya n ḍataṅ raputu saṅ paṇḍita, sumambah pādukā saṅ mahārṣi, mahāmintāśraya, umundaṅa kaki saṅhulun milva riṅ pāṇḍava, apan ra hadyan saṅhulun rakvāṅarəpakəna saṅhulun pāṇḍava. anujñatan taṅ pinakahulun de saṅ mahārṣi, pihutananāśīrvādajayamaṅgala.
uḍu aum aum, putu mahārāja yudhiṣṭhira, bhāgya ta kita n ḍataṅ, prayatna magave gurūpacaraṇa sambodhana. liṅ mami marika:
edG:68 ya tan para kite riki kahanan mami, ta t ḍatəṅa sumambah i pādukāṅku, apan śāpaṅkva kita, yāvat pva kita kəna śāpa de mami, tāvat kita tan paṅguhaṅ kavijayan. kunaṅ pva pajaraṅkve kita: takam saṅguhāku niṣṭhura, tag vənaṅ jugāku laki maṅdohi saṅ korava, saṅka yan kabvatan de niṅ vibhavopakaraṇa, kabandhana de niṅ mas maṇi rājayogya. mataṅnya:
iku sapintakasihte kami, lvir viphala gatinya; takam vənaṅ umomakən ya. kadi liṅ mami ṅuni tasan, təlas kr̥tapralaya de saṅ korava, inupakāreṅ sarvārtha ratnādi. kunaṅ yan hana kakuṅta lena saṅke rikiṅ raṇakriyā, yaya ta kami tak atəṅəta i rika.
sājñā bhagavān kaki! kumva tika yan maṅkana, byatīta papraṅa saṅ paṇḍita mamrihakəna saṅ korava, ndatan vyarthā tiki sambah niṅ pinakahulun i pādukā saṅ mahāmuni. hana juga paveha saṅ maharṣi anugraha ri saṅhulun. kumva inantus ni vuvus raputu saṅ mahārṣi. apa deya niṅ umalahakəna ra hadyan saṅhulun, apa vasana niṅ jumayakəna saṅ paṇḍita riṅ raṇa? səḍaṅ samaṅkana anugraha saṅ mahāmuni riṅ pinakahulun, yan hana sih saṅ mahārṣi riṅ lima sanak.
a, maṅka kapva kaharəptānugraha. nda kam pajara raputu! nora kəta vīrapuruṣa vənaṅ apraṅālavan kami, yadyapi saṅ hyaṅ indra tuvi, yaya tan pamənaṅa nira de mami. patəmvakən tāku lavan ya riṅ raṇa! kunaṅ pva saṅka ri tan vənaṅ mami tan sumiddhakəna seṣṭi ni prayojananta, kumva tekaṅ rahasya pajara mami ri kita:
edG:69 yan hana pumān strīpūrvaka katona de mami, patəmvakən tāku lavan ya riṅ raṇa, byakta tan huripa mami de nika, kāla niṅ mr̥tyu saṅhāra kami ika riṅ samaṅkana. hayva ta putuṅku saṅśaya! astu kita jaya riṅ raṇa!
an maṅkana vuvus bhagavān bhīṣma. enak tāmbək mahārāja yudhiṣṭhira; harṣānambah musap pādadvaya saṅ mahārṣi. muvah ta sirāṅavetan, mare kahanan ḍaṅ hyaṅ droṇa, təkānimpunakən caraṇapāṁsu, parəṅ lavan antən ira pat aṅ siki. maṅkana təkap nirātaṅis, kadi de nirāṅucap i bhagavān bhīṣma. maṅkana tah sahur ḍaṅ hyaṅ droṇa, kadi sahur bhagavān devabrata, si tan vənaṅ ira de ni kabvatan ira təkap niṅ pratyupakāra i sira. kunaṅ pva gə̄ṅ niṅ praṇata mahārāja yudhiṣṭhira i sira, hetu nira pakasahur kumva:
tanaya ni ṅhulun mahārāja yudhiṣṭhira, atyanta sukha ni ṅhulun denta, ri ḍataṅtāmūjā ri ṅhulun; anujñātaṅkva kita. astu kita jaya riṅ raṇa yat ləkas apraṅa!
sojar niṅ guru saṅhulun, ya pveki mataṅnya n tumibakən taṅisnya ri mahādvija, ri tan vruh nikeṅ pāṇḍava riṅ upāya n harəpakəna ra hadyan saṅhulun. kasihana taṅ pinakahulun sama sanak, anugrahana de mahādvija vara, yan mapa de niṅ malahakənaṅ kadi ra hadyan saṅhulun mahāśakti, apan hanojar ra hadyan saṅhulun, anaṅgah jaya riṅ pinakaṅhulun. varahən taṅ pinakahulun riṅ jayakāraṇa.
apa yan vibhrama ḍataṅ kari bapa? tan eṅət karika kita:
gə̄ṅ niṅ puṇyanta marika, an hana mahārāja kr̥ṣṇa i ri kita; hana pva mahārāja kr̥ṣṇa, byakta hana niṅ kavijayan ri kita. kunaṅ pva takvanta ri kami, tumakvanakəna deya niṅ jumayakəna ri kami, siṅgih tan hana vənaṅ malahakəna kami yan iṅ palagan. kunaṅ ya kamikahaḍaṅ visata manastāpa, mary anambuta sañjata, makanimitta edG:70 hilaṅ ni smr̥ti ri kami, samaṅkana ṅgan ikaṅ vīrakṣatriya vənaṅāməjahana ri kami ri təṅah iṅ palagan. riṅ āpa ta ya niścetana vimūdha kitāguru? svantahan kva liṅanta:
yan hanāpriyavacana rinəṅə̄ mami, ujarakəna niṅ mahāpuruṣa, i rika ta kami tyaktayuddha, vismr̥ty atiṅgala sañjata; t iṅətakən ta denta sopāyanta riṅ samaṅkana. kami tan dadi mithyāvacana.
enak de mahārāja yudhiṣṭhira, ruməṅə̄ savacana ḍaṅ hyaṅ droṇa. manambah ta sira, tumuluy umaṅkat mare ḍaṅ hyaṅ kr̥pācārya. təkāpradakṣiṇāṅabhivāda, sapraṇayājar i prayojana. kadi təkap nirāpintakasih i ḍaṅ hyaṅ droṇātah de nirānampuhakən śabda. ndatan papahi sahur nira ḍaṅ hyaṅ kr̥pācārya, impər lavan prah asambodhana ḍaṅ hyaṅ droṇa. tuhun kumva ta vəkas ni pajar nira:
sājñā haji mahārāja yudhiṣṭhira, tan pəjaha ṅhulun riṅ raṇa, tag vehakəna hurip mami. tuhun jaya ta kita tan kapratihata, astu śāśvata tanaya mami; satyavacanaṅ kadi mami brāhmaṇa.
harṣa ta mahārāja yudhiṣṭhira, mvaṅ saṅ caturpāṇḍava, ruməṅə̄ vacana ḍaṅ hyaṅ kr̥pācārya. mataṅnya n tumuluy mare kahanan mahārāja śalya. ḍataṅ ta sira təhər maṅabhivāda, majarakən kārya nira. kadi sahur saṅ tigaṅ siki atah sahur nira. i rika ta ya n sahur mahārāja yudhiṣṭhira, liṅ nira:
sājñā haji mahārāja śalya, hana marānugraha ra hadyan saṅhulun i rikeṅ pāṇḍava, ri kāla niṅ udyogaparvacarita, ra hadyan saṅhulun marākusara umupāya hilaṅa ni śakti ni karṇa dlaha riṅ raṇa. satapamordhaṭ marikānugraha edG:71 parameśvara. bheda saṅke rika marpaṇakəna hurip ra hadyan saṅhulun ri pāṇḍava mara liṅ ra hadyan saṅhulun ri ṅkana. sampun kagəgə̄ ateka de niṅ pinakahulun.
uḍu aum aum, bapa mahārāja yudhiṣṭhira, tan saṅśaya parameśvara, astu siddha ikaṅ kaharəpta, jaya ta pva saṅ nātha!
təlas enak de mahārāja yudhiṣṭhirāṅhanakən sambodhana ri saṅ pat aṅ siki, mantuk ta sirādulur saṅ pañcapāṇḍava. kunaṅ mahārāja kr̥ṣṇa, sira ta tumuluy mara ri saṅ karṇa. ndan kumvātah prayojana nira, magavaya samabhedasamprīti. ujar ta sirātalaṅkup, liṅ nira:
kumva ta paṅrəṅə̄ ni ṅhulun i kita mahārāja karna: bhagavān bhīṣma rakva dumveṣa kita. lvir apelə̄ṅ rakva kita lavan sira. kumva ta hiḍəp ni ṅhulun: hayva juga kita luməkas malaga, t iṅgat juga kita saṅke saṅ korava, ya tan huvus pəjah bhagavān bhīṣma. kunaṅ yan təlas hantu sira, i rika ta kita t valuya i saṅ korava. ndan yan hana kaharəpta riṅ kasasvatan.
i, mahārāja kr̥ṣṇa, mapa liṅ ra hadyan saṅhulun, makon tumiṅgalakəna saṅ korava? tam sājñā haji, tan vənaṅ pinakahulun pratikūla, gumavayaṅ tan kāpti mahārāja duryodhana. saṅkṣepanya: atiṅgala prāṇa ta pvaṅ pinakahulun riṅ raṇa, tan tiṅgalakəna saṅ masih iṅ pinakahulun.
apagəh tan kəna bhineda saṅ rādheya; luṅha ta mahārāja kr̥ṣṇa, muṅsir lampah saṅ pāṇḍava. səḍəṅ hane pantaran iṅ palagan lampah mahārāja yudhiṣṭhira, ḍataṅ ta saṅ yuyutsu, sādarānambah ri mahārāja yudhiṣṭhira, majarakən saprayojana nira. liṅ nira: sājñā haji, patik haji si yuyutsu maṅaliha muṅgve suku saṅ nātha, apraṅa lavan ikaṅ korava, vvaṅ sanak patik haji kabeh. ndan anumatanta sambah patik haji.
edG:72uḍuh uḍuh ahah, bhāgya ta laki saṅ yuyutsu, an hana sanmatanta ri ṅhulun, kadi ta pituṅgalakənanta ṅhulun yan papraṅa lavan vvaṅ sanakta, kadi tan hana saṅhulun kabeh ṅuniveh mahānila, anuṅ tumutakəna pamukta riṅ raṇa. kaliṅanya: hayva ta kita tan tulus manuṅgal i ri saṅhulun samasanak.
tan sasevitan kəta saṅ kurūpati, apan durbuddhi, makasvabhāvaṅ krodha. riṅ kapana tikān panəmva hayu? ndah t aləkas ta laki t amintonakən kaśūran.
an maṅkana vuvus mahārāja yudhiṣṭhira. enak tāmbək saṅ yuyutsu, tan panolih ar tiṅgalakən vvaṅ sanak nira. tumut saha balakośavāhana ri saṅ pāṇḍava. harṣa ta manah mahārāja yudhiṣṭhira; muvah ta sirābaddhakavaca, maṅgəgə̄ cāpāyudha. kapva ta sira kabeh manek riṅ ratha, mvaṅ ri svavāhana nira sovaṅsovaṅ. təlas masaṅkəpan sarvāstra, muvah dinananṅ śakaṭabyūha, kadi kramanya n tambayan. muvah tatan paparəṅvan ikaṅ śabda niṅ bherī mr̥daṅga, makasahakāri pasiṅhanāda niṅ śūrān pasurak atri, bheda saṅke ri kalakalārāva tan paṅkura. maṅkanātah ri saṅ korava, ikaṅ dyah duḥśāsana maṅdani krama niṅ bala, makapramukha bhagavān bhīṣma. sira ta tinutakən de saṅ korava samasanak, makādi mahārāja duryodhana. kapva təlas sənaha paripūrṇa riṅ sarvāyudha. apa ta ivir ni patəmu niṅ paḍa prathamārəmbha riṅ raṇa? ambək niṅ tapvan kanin, manah niṅ tapvan koratan, ya tāmuhara tan panaha tan paṅgaləṅ maṅsə̄ sahasā. tatansah həlahəla pavantah niṅ sarvasañjata, papagut niṅ sarvavāhana, patampuh niṅ caturaṅgabala, riṅ ākāśa ta juga n karəṅə̄ pratiśabdanya. vahv aṅəlih atah citta nikaṅ vīrayodha maṅləpasakən sañjata, mvaṅ hana ṅhelnya, tumahən tiba niṅ sarvāyudha. vahu manda pahrik iṅ mataṅga turaga, hañar mampəh śabda niṅ pravāha śaṅkha bherī mr̥daṅga, lvir mantara huṅkāra edG:73 kara niṅ darpayodha, apasəlyan aṅgutaṅgut iṅ taṇḍaṅ ni sāmanta silihvuk, silihrok , silihrurah. ḍataṅ ta surup niṅ aditya, kasahakāryan de niṅ ləbu mələk, kambah de niṅ bala peka sāmānya. aluvaran tekaṅ praṅ vəkasan, paḍākukud mara riṅ kuṭa ikaṅ senāpratisenā, ṅuniveh saṅ koravapāṇḍava.
5
i rikaṅ sakatambe mesuk, ri kapiṅ tiga niṅ divasa, inuvahan tikaṅ laga. muvah tiniṅkah krama niṅ caturaṅgabala. ṅka tikaṅ laga n mahātiśaya, apayapan paḍākvakvanādvandva krama saṅ vīrakṣatriya, paḍāhurhuran kasiṅhapuruṣan, mamətvakən karotanya sovaṅsovan; bhagavān bhīṣmāpraṅ lavan saṅ arjuna, saṅ sātyaki matəmu lavan saṅ kr̥tavarma, saṅ abhimanyu makalaga saṅ vr̥hadbala, saṅ duḥśāsanāpraṅ lavan saṅ nakula, saṅ vr̥kodarāṅayu kaśaktin lavan mahārāja duryodhana, saṅ sahadevātəmu lavan durmukha, mahārāja yudhiṣṭhira madvandva lavan mahārāja śalya, dhr̥ṣṭadyumna makalaga ḍaṅ hyaṅ droṇa, dhr̥ṣṭaketu makalaga lavan saṅ bāhlīka, ghaṭotkaca marurək lavan alambuṣa, śikhaṇḍi humarəpakən saṅ aśvatthāma, mahārāja virāṭa makalaga mahārāja bhagadatta, ḍaṅ hyaṅ kr̥pācārya makalaga mahārāja vr̥hatkṣatra, mahārāja drūpada madvandva lavan jayadratha, vikarṇāpagut lavan yudhāmanyu, suśarmāpraṅ lavan cetitāna, śakuni silihpanah mvaṅ pratividdhya anak mahārāja yudhiṣṭhira, saṅ bhīmasuta makaṅaran saṅ sutasoma, sira tāpraṅ lavan ratu kāmboja, vindānuvinda makalaga saṅ ratu kuntibhoja, saṅ vatək ratu kekaya lumaga saṅ gāndhārarāja, saṅ uttarātəmu lavan vīrabāhu.
edG:74 nahan ta krama nika dvandvayuddha ri saṅ vatək vīrapuruṣa kṣatriya, təka ri gaja ratha turaga padāti bala, kapvāpasehan praṅnya riṅ saratusaratu ri saṅ korava lavan i saṅ pāṇḍava. noremaniman təkap ni mambək ikaṅ raṇayajñan. apa ta lvir ni kveh niṅ mati? tan vuvusən ruhur niṅ kuṇapādri, tan ujarən jro niṅ rudhirārṇava, apayapan tan kəna sinaṅkhyān pramāṇa nikaṅ sarvāyudha bhīṣaṇa; nora sañjata tan mahādbhūta prākāśa ṅaranya. təkvan ika saṅ vatək vīrasiṅha, səḍəṅ kapasukan de niṅ kālabahni kahiḍəpanya. tatan tahən tvas təkap niṅ maṅləpasakən sarvāstra, minuṣṭyakən ikaṅ cakra, dinukakən ikaṅ yaṣṭi tomara, kinīrṇakən tampuh niṅ śaravarṣa, vineh tan pəgata habət niṅ krətala paṇḍi coli malyala, dinərəsakən de niṅ amubatakən gadā mvaṅ bhindivāla parigha.
tan vruhən bapanya ikaṅ anak, tan vruh an anaknya ikaṅ bapa, tan eṅət yan vvaṅ sanaknya ikaṅ vvaṅ asanak, tan vava rəṅə̄ an kapvanakanya ikaṅ paman;
maṅkana tekaṅ kapvanakan, tan uniṅa i pamanya;
āstām tikaṅ mitra, tan eṅət ya ri mitranya. maṅkana ta lvirnya n silihrok praṅ saṅ koravapāṇḍava. ya ta mataṅnya n aneka lvir nikaṅ kanin śata jarjarita. hana sayat saṇḍaṅanya, ibab bāhunya, mulu ususnya, katimpal taṇḍasnya, makapatākā cetya taṇḍadhvajanya. anyat tekaṅ katanəman taṅgvan, kapakən hru, kokalan konta tomara. bheda saṅkekaṅ mati kedəkan de niṅ liman, kambah de niṅ kuda, kapipis de niṅ cakra niṅ ratha; len tekaṅ pəjah makalaruṅ rathanya, makakivul vāhananya, makasiluṅluṅ cāpataṇḍanya, vaneh karajaṅ de niṅ tuṅtuṅ niṅ aṅkuśa. edG:75 ya ta mataṅnya n hanāṅohan, hanāṅañjalīṅ tavaṅ, masambat manaṅga: namu bhaṭṭāra. salvir niṅ vibhatsa katatakut pvekaṅ samaramaṇḍala.
tuhun bhagavān bhīṣmātah tapvan vikāra, paripūrṇa haləp nira tiniṅhalan, makacihna taṇḍa nira tāla kāñcana pañcatāra, kadi vulan aṅharas merūparvata sira vəkasan. bhaviṣyāruhur teja niṅ āditya, adan muvah bhagavān bhīṣma.
i rikaṅ madhyāhna, amogha kadbhuta lvir nikaṅ divasa riṅ samaṅkana; yāṅkən majarakəna hilaṅ niṅ mahāvīrakṣatriya kahiḍəpanya. muvah mijil bhagavān bhīṣma riṅ raṇāṅganamadhya, iniriṅ de niṅ durmukha, viviṅśati, kr̥pacārya, śalya, kr̥tavarma, lima ikaṅ ratha pinakaparivr̥ta rumakṣa sira. ya tika parəṅ umaṅsə̄ sahasāṅgiliṅi maṅlepasakən śarasampāta. i rika ta ya n krodha saṅ abhimanyu, marək umaṅsə̄ ri kahanan bhagavān bhīṣma, karṇikāra kāñcana pinakataṇḍa nira. capalāmanah ri kaṅkapattra, puṅgəl ta dhvaja bhagavān bhīṣma təkapnya. ya ta mataṅnya n kinabehan rinəbut pinanah sake harəp sake iriṅan; tatan tatyalahan, apa tan pəgat savur ikaṅ śaravarṣa təkap nira. maṅkin saroṣa manah bhagavān gāṅgeya. ya ta mataṅnya r pamintonakən divyāstra; salvir niṅ bhīṣaṇa pinakarūpa nikaṅ sañjata; ya ta paṅləpas nire saṅ abhimanyu. prayatna ta saṅ pāṇḍavayodha, makādi mahārāja yudhiṣṭhira, dhr̥ṣṭadyumna, sātyaki, ṅuniveh saṅ vr̥kodara. samaṅkana kveh nira sama umavantən pratāpa ni varayaṅ bhagavān bhīṣma. maṅkana ta saṅ uttara, mahārāja śalya vinuk nira, mattamataṅga ikaṅ pinakavāhana nira, sahasānabətakən pr̥ṣatkasaṅghāta. yeka n parəṅ aṅrəpa edG:76 kuda mahārāja śalya. masəṅhit ta sira, droṇasaṅhāra ikaṅ sañjata paṅləpas nira, kadi nāgarāja katonanya. tatan salah ḍaḍa saṅ uttara, tiba ta sira saṅke gajah nira. yeka n lumpat mahārāja śalya saṅke ratha nira, lumud saṅ uttara riṅ niśitacandrahāsa. vəkasan manek ta sira ri ratha saṅ kr̥tavarma.
ri pəjah saṅ uttara, tumiṅhal ta vvaṅ sanak nira, maṅaran śveta, krodha ta sirāton mahārāja śalya, makalihan ratha lavan saṅ kr̥tavarma. ya ta mataṅnya r aṅsə̄ məṇṭaṅ laras nira, manambutakən śaravr̥ṣṭipāta. sagila mahārāja śalya kapañcaran, kanya tan yatna saṅ vatək korava, makādi saṅ vr̥hadbala, kośalya, jayatsena, māgadha, mvaṅ anak mahārāja śalya, maṅaran rukmaratha, samaṅkana kveh saṅ ruməbut saṅsə̄ saṅ śveta virāṭaputra. təkvan mara təlas kr̥tasaṅaskara, inabhiṣeka senāpatya; ya ta mataṅnya n tan kapalaṅalaṅ kahaṅkāran ira, sāraśūra tumahən i vuk niṅ koravavīra. pəjah tekaṅ rukmaratha təkap ni varayaṅ nira, lumah i pr̥ṣṭhatala niṅ ratha. muvah masə̄ saṅ śveta rājaputra, umanah mahārāja śalya riṅ bhallasāyaka. prayatna mahārāja duryodhana, makapaṅhulu bhagavān bhīṣma, iniriṅ deny ari nira vatək vīra. ya tika lumaṅkuṅ kumaluṅ, umāvaraṇe mahārāja śalya. maṅkana tekanṅ dyah śveta virāṭaputra pinərih tinuluṅ rinakṣa, sinahāyan de saṅ bhīmasenābhimanyu sātyaki dhr̥ṣṭadyumnaprabhr̥ti.
ya ta mataṅnya n kadi nāga agah citta nikaṅ śveta rājaputra, mariksirnakən rikaṅ vīrakṣatriya mahāratha. ivu lakṣa kotī kveh nikanaṅ pəjah saha balakośavāhana. i rika ta ya n arəs girigirin sakveh niṅ koravabala. aṅhiṅ bhagavān edG:77 bhīṣma jugāṅgegə̄ mvaṅ taṇḍa nira, tan papəgatan maṅləpasakən śarasaṅgyata. syuh jarjarita bala saṅ pāṇḍava kolāhala, aseṅhit ikaṅ dyah śveta virāṭātmaja, maləsi bhagavān bhīṣma iṅ sāyaka rodravarṣa. lvir samāna gati kalagan ira kalih, kapva mijilakən śara riṅ sarvāstra. masə̄ ta saṅ pāṇḍava, harṣa n ton prabhāva nikaṅ dyah śveta rājaputra. maṅkana ta saṅ korava kapvāṅrakṣa riṅ bhagavān śāntanuputra. ya ta mataṅnya n tan hana kasiṅhitan prabhāva ri laga saṅ rvaṅ siki. ikaṅ dyah śveta mamanah ri viṅśatisāyaka, bhagavān bhīṣmāṅlakṣa riṅ daśaśilīmukha. ndan tugəl cāpa nira vəkasan, kəna de ni bhalasāyaka nika saṅ virāṭasūta, karun təke taṇḍa nira tāla kāñcana. harṣa tāṅənaṅən saṅ pāṇḍava. kunaṅ saṅ korava paḍālə̄k katrəsan tan pajīva. i rika n krodha saṅ duryodhana umājñe bala nira, rumakṣe bhagavān bhīṣma mvaṅ sakveh ny ari nira vatək śūra, kapva inabitan ghinoṣaṇan umaṅsə̄. tatan hana vihaṅ aranya, aruhunruhunan tumavəṅi bhagavān devabrata. prasamāṅrəgəp sañjata, parəṅ aṅləpasakən sarvāyudha. tatan kepvan manah nikaṅ dyah śveta virāṭaputra. kapva kapapag kakənan hru sakveh nikaṅ umaṅsə̄ sira, kadi siṅhānahəni mattavāhana sayuta. prayatna ta bhagavān gaṅgasuta, muvah amet cāpadaṇḍa ginəgə̄ nira, kaṅkapattrasāyaka luməpas de nira. muvah pinanah cāpa nira de saṅ śveta senāpati. muvah amet sira cāpadaṇḍa tan tatyalahan. i rika ta saṅ śvetāṅuṇḍa tomara kadbhuta kadi daṇḍa niṅ kāla katonanya, saha vākprakaṭāṅamahamah makon prayatnā.
edG:78 apa ta lvir nikaṅ lipuṅ an ləpas saṅke taṅan saṅ śveta virāṭaputra? kadi nāgāṅlayaṅ riṅ ākāśa kahiḍəpanya, tumampuh pva ye bhagavān bhīṣma, kadi handaru tibeṅ ləmah kahiḍəpanya. ndatan vikāra bhagavān bhīṣma, apan yatnomanah ya səḍəṅ haneṅ antarāla. mataṅnya n arəmuk śīrṇa gatinya n tampuh i ḍaḍa nira. maṅkin agə̄ṅ krodha nikaṅ śveta virāṭātmaja. gaḍā sinambut nira vəkasan, sākṣāt bāhu niṅ antaka kahiḍəpanya, ya ta pamubat nire bhagavān bhīṣma.
kadi ryak niṅ jalanidhi manampuh vukir katiṅhalan ira.
rəmpu ta kavaca bhagavān bhīṣma, katampuh de ni gadā saṅ virāṭasuta, kahava təkekaṅ dhvaja lavan sārathi. katon bhagavān devabrata tan pasārathi, pinrih ta sira kinasut sinaputan təkap saṅ koravavīra. bhaviṣyaty amaṅguh ta sira rathottama uṅgvana nira, muvah sirānihaṅakən capadaṇḍātəhər umasə̄. tatan pantara ləpas ni varayaṅ nira.
i rikaṅ samantaji, arəṅə̄ ta bhagavān bhīṣma śabda riṅ ākāśa, pavanagambhīrāgave sukha niṅ hati. ndan kumva ta liṅ nikaṅ śabda: aha bhagavān devabrata, yatnayatna ta kita! hosakən dentāṅhudanakən śaravr̥ṣṭi. hayva ta kita gadgada viṅkrasa! mataṅnya n maṅkana:
kāla nikeṅ śveta pəjaha ikeṅ maṅke inajarakən mamī kita. hayva ta kita tan ləkas dhairya, yatanyan sulabhā təkaptāṅjayakən riṅ raṇa.
edG:79an maṅkana liṅ nikaṅ śabda karəṅə̄ de bhagavān bhīṣma. harṣa ta manah nira. patya nikaṅ dyah śveta tikaṅ inanuṣṭhāna nira, amrih umaṅsə̄ maṅləpasakən niśitavarāstraśara. saṅ bhīmasenātah prayatna, takut nira kasambya kavaləsana ikaṅ dyah śveta. ya ta mataṅnya r panah bhagavān devabrata riṅ ṣaṣṭisāyaka saṅgyata, parəṅ aṅəmbuli lavan saṅ abhimanyu, sātyaki, dhr̥ṣṭadyumna. ndatan inivə̄ de bhagavān bhīṣma, kədə̄ dumunuṅ i rikaṅ dyah śveta juga sira, brahmasāyaka ikaṅ linəpasakən ira. tatan vyabhicāra, tərus kavaca nikaṅ dyah śveta, tumuluy maṅəne marma niṅ pyah, ndatan kəna molah tuməṅgə̄.
yaya tan paṅəne rūpanya, apayapan tumuluy tumanəm iṅ ləmah, kadi bajra saṅ hyaṅ indra katonanya n prajvalitan maṅke kahiḍəpanya.
kadi rūpa saṅ hyaṅ āditya n ləsu teja nira, atəhər luṅha sumurup riṅ astaparvata,
maṅkana ta lvir ni panah bhagavān bhīṣma, an tumanəm iṅ ləmah, ri təlasnya n alap hurip nikaṅ dyah śveta senāpati.
i rika ta saṅ pāṇḍava, kapva dīnālara ri pəjah saṅ śveta senāpati. kunaṅ saṅ korava saha bala sukha kabeh harṣacitta, ṅuniveh saṅ duhsāsanāṅigəl aṅaṅgut aṅəṇṭahasa.
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atha ri təlasnya n pəjah ikaṅ dyah śveta virāṭātmaja, i rika ta bhagavān bhīṣmāsiṅhanāda, tamolah anihaṅakən cāpadaṇḍa nira, aṅkarāṅajak apraṅānayva kaśaktin asiṅ umarəpa. girigirin taṅ ratu sāmanta, ṅuniveh saṅ pāṇḍava, akətəran avalikan abyuran, tan vruh i parananya.
edG:80 sakasakoṭyaniyuta lvir nika pəjah de ni sañjata bhagavān devabrata. təkvan apan sumurup saṅ hyaṅ āditya, tan katon hala nikaṅ təgal kurukṣetra. ya ta mataṅnya n mantuk ikaṅ koravabala, mvaṅ pāṇḍavabala, kasapihan ikaṅ saṅgrāmakārya vəkasan. i rikaṅ pituṅ tabəh riṅ ratrī, ahə̄m malapkəna ta saṅ pāṇḍava sama sanak mvaṅ mahārāja kr̥ṣṇa. sira ta prasiddha pratipādya niṅ maṅālocita. mojar ta mahārāja yudhiṣṭhira, liṅ nira: sojar ra hadyan saṅhulun mahārāja kr̥ṣṇa! təlas katon pva kaparākraman bhagavān bhīṣma de ra hadyan saṅhulun. ri kapana tika n vənaṅa tumiṅhalana pratāpa nira?
sākṣāt kaləbu riṅ vai adaləm tan paparahu hiḍəp niṅ pinakahulun, an lage bhagavān bhīṣma. syapa ta vvaṅ, syapa ta devatā vənaṅāmaritrāṇanaṅ vatək pāṇḍava, an kakaratala vyavasthā huripnya de bhagavān bhīṣma mr̥tyurūpa? apa kaprayojanan i ṅvaṅ de niṅ rājyavibhava, səḍəṅ nikiṅ hurip kəteniṣṭi sādhya saṅhulun. ... madaməla ta pva ra hadyan saṅhulun senāpati muvah. hana mara pvaṅhulun śātyaki, dhr̥ṣṭadyumna, ya tan maṅkana, śrī śikhaṇḍi kunaṅ,
tovin antaka ni hurip bhagavān bhīṣma mara rakva kacarita ni pvaṅhulun. apa ta kasaṅśaya ra hadyan saṅhulun?
an maṅkanambək niṅ pinakahulun. pvaṅkulun dhr̥ṣṭadyumna gəlarən senāpati, makaphala gave tuṅgal, makveh kasaṅkula, apan ya rakva vənaṅa ni pvaṅkulun lumaga samaṅke, bhagavān bhīṣma, ḍaṅ hyaṅ droṇa, kr̥pa, śalya, jayadratha, āstām len saṅke rika. mataṅnyāntən i ṅhulun sahadeva, kitāṅarəpābhiseka śambara; śīghrakan təkapta. nda t ləkas ta maripūjā saṅ ārya dhr̥ṣṭadyumna.
an maṅkana paṅuddeśa mahārāja yudhiṣṭhira. dinaməl taṅ śambarābhiṣekavidhi. bhagavān domya sirāṅilvakən sarvavidhāna, ginyakən təkap saṅ sahadeva. edG:81
apa ta lvir ni haləp saṅ drupadātmaja, an inabhiṣeka? kadi rūpa saṅ kumāra n inabhiṣeka de niṅ vatək devatā juga sira, kāla niṅ devāsurayuddhacarita. ya ta mataṅnya n sukhāmbək niṅ ratu vīragaṇa, ṅuniveh saṅ pañcapāṇḍava, kapvāṅunyakən jayamaṅgala stuti, makasahakāri saṅ brāhmanāṣṭaseni. ri təlasnya n kr̥tasaṅaskara saṅ drupadasuta, mojar ta mahārāja yudhiṣṭhira, liṅ nira: narārya dhr̥ṣṭadyumna, luməkasāṅdanana byūha ra hadyan saṅhulun maṅke. hana byūha kroñcaratha ṅaranya, uttama vənaṅ dhāraka riṅ sarvāstra, pajar bhagavān vr̥haspatī saṅ hyaṅ indra rakvekiṅ usana, kāla niṅ praṅ niṅ devāsura; yeki ta gəlarənta maṅke, tumaḍaha ləba ni buddhi ni saṅ ārya təkap saṅhulun kabeh.
an maṅkana paṅuddeśa mahārāja yudhiṣṭhira. tiniṅkah tikaṅ byūha kroñcaratha de saṅ drupadasuta. kramanya de niṅ aṅgəlar: saṅ arjuna pinakapatuk nikaṅ kroñca, mahārāja drupada pinakaśiraḥ; mahārāja kuntabhoja mvaṅ mahārāja śevya pinakamata kanan keri; darśana, usinaraprayāśa, anūpata, kirāta, sira ta pinakagrīva. kunaṅ saṅ ratu pataccara, huṇḍa, poravaka, niṣāda, makādi mahārāja yudhiṣṭhira, samaṅkana ta sira saṅ pinakapr̥ṣṭha. yapvan ikaṅ pinakadvi nikaṅ kroñcabyūha, saṅ dhr̥ṣṭadyumna, abhimanyu, sātyaki, dārada, paṇḍakuṇḍamāruta, mvaṅ saṅ pañcakumāra, makādi saṅ vr̥kodara, vinibhāga dvīṅ kanan keri gati nira kabeh. kunaṅ saṅ pinakalambuṅ kanan, rabahlika, tittira, vola, pāṇḍya, agniveśya, malada, śavara, jambuvala, vatsa, sakala, samaṅkana saṅ pinakalambun kanan. yapvan saṅ pinakalambuṅ keri, nakula, sahadeva, mvaṅ saṅ vatək ratu sāmanta. sāyuta tikaṅ edG:82 ratha pinakadvīṅ sanasini, saniyuta pinakataṇḍas, sārvuda pinakapr̥ṣṭha, sevu rvaṅ puluh pinakagrīva. maṅkana ta təkap nirāṅdum ratha, liman tuvi, maṅkana tah yathākramanya. kunaṅ saṅ pinakeku nikaṅ kroñcabyūha, kāśirāja, kekaya, dhr̥ṣṭaketu makādi mahārāja virāṭa, sayuta tah ratha nira.
nahan ta lvir nikaṅ byūha i saṅ pāṇḍava, təlas atiṅkah samprayukta, umerakən vijil niṅ āditya sirāləkas apraṅa, huvus sənaddha sənaha, makapuratuk lvir nikaṅ śvetachattra riṅ aliman lavan ratha. mulat ta mahārāja duryodhana, āścarya manah nira. mataṅnya r pupulakən sira kabeh, makādi ḍaṅ hyaṅ droṇa, kr̥pācārya, təke mahārāja śalya, somadatta, āstām vvaṅ sanak nira kabeh, makādi saṅ duḥśāsana. i rika ta mahārāja kurūpati n pavuvus, liṅ nira: ra hadyan saṅhulun sira kabeh! təlas atiṅkah byūha saṅ pāṇḍava, subaddha riṅ sarvasañjata. kunaṅ pva deya ra hadyan saṅhulun: maləkasāṅdanana byūha ra hadyan saṅhulun, paḍanana ta byūha saṅ pāṇḍava, satiṅkah niṅ byūha niṅ śatru gavayakena. kunaṅ bheda nika: vatək śūra mahāśakti riṅ ra hadyan saṅhulun kabeh vənaṅaṅ salahsiki lumagaṇa n pāṇḍuputra. bhagavān bhīṣma tikaṅ prihən kayatnakəna təkap ra hadyan saṅhulun.
an maṅkana paṅutus mahārāja duryodhana. luməkas ta saṅ koravāṅdani byūha. bhagavān bhīṣma droṇa sira matəh aniṅkah. pira ta kveh nikaṅ ratu mahāsakti vinibhājya, pinakaśarīravayava nikaṅ byūha? saṅsthāna, venika, aśreta, trigarta, mitraka, yavana, vidarbha, malaka, karṇaprāvaraṇa, gandhārasindu, sovīra, aśvataka, carmila, ketumān, bahudana, kāśyaputra, kṣudraka, mālava, kamboja, sudakṣiṇa, makādi mahārāja edG:83 śalya, bhagadatta, bhūriśrava, āstām sakveh korava sama sanak, kapva ta sira kabeh vineh rumakṣa ri patuk, riṅ hulu, riṅ gulu, riṅ lambuṅ, riṅ pr̥ṣṭhatala, təka riṅ iku, tan sinaman ya, aśvatthāma, kr̥tavarma, jayadratha, pinakādi dinum surakṣa. luməkas ta bhagavān bhīṣmānulup śaṅkha, atəhər abhairava siṅhanāda, inadyutan iṅ larap niṅ sarvāstra, gumuruh svara nikaṅ mr̥daṅga, atəhər muṇḍa mahāśara sira. maṅkana tah saṅ pāṇḍava, paḍa pragalbhānyup śaṅkha, akon aṅrakutāprana kaliṅan ika.
an maṅkana lvir nikaṅ byūha ri saṅ pāṇḍavakorava, sākṣāt sāgara tanpa təpi pakatonanya ikaṅ balapratibala, ri denyan prakīrṇa salivəran dhvajanya ri paraṅkit nikaṅ laga, tatan sipisipi mahādbhutanya, agave vuririṅ niṅ vulu. ya tāmuhara rəs niṅ umulat. apayapan paḍa vīra dhāraka manah saṅ vatek śūra, təkvan bhagavān bhīṣma tan pantarāṅləpasakən sarajāla, sək vəki pənuh ikaṅ antarāla de ni varayaṅ nira. katon pva sira səḍəṅ pracaṇḍāṅgəsəṅi pāṇḍavabala. maṅsə̄ ta saṅ arjuna, mapagakən vuk bhagavān bhīṣma, tatan kəna linakṣanan de nirāṅayu kaśaktin, apan kapva mahādbhuta lvir niṅ sañjata nira kalih. ikaṅ satumimbaṅ i sira kalih durbala tan pasāra. mataṅnya n kapuhan para vatək devatā riṅ ākāśa, apan tan hanālaga maṅkana ṅuniṅ anādi. i rika ta saṅ bhīmasena n pamuk maṅhalahala, śīrṇa paravaśaṅ koravabalavīra təkap nira, śata jarjarita təkap nira kadīnarih tan hanāsāra, apayapan tan tuṅgal ikaṅ sañjata linəpasakən saṅ vr̥kodara, paraśucakramusalatomarayaṣṭisāyaka, makādi n daṇḍagadāyudha. ya ta mataṅnya n tan hanāhurip ṅaranya, sakaṅsə̄ de saṅ marutsuta. anekaṅ ratu mahāśakti karahatan de nira, makādi mahārāja kaliṅga, śakradeva, śatayu, bhānumān, bheda saṅke rika ikaṅ ratu tan kinavruhan edG:84 ṅaranya. ya ta mataṅnya n arəs girigirin sakveh saṅ korava. kālāṅiṇḍarat paṅiḍəp niṅ śatrv i sira.
maṅkana pva kabhimānan saṅ vr̥kodara; mulat ta bhagavān bhīṣma, maṅsə̄ ta sira sahasrarakṣa vīrayodha, umusi kahanan saṅ bhīmasena n sədəṅ krūrāsiṅhanāda. prayatna ta saṅ sātyaki dr̥ṣṭadyumna, umāvāra vuk bhagavān bhīṣma. prasārita savur ni varayaṅ nira kalih. ndatan kalipvan citta bhagavān devabrata, kapva hinaṅati nira hru sasumuṅsuṅ saṅsə̄ nira, rəmək rəmpu ratha saṅ bhīmasena. maṅreəpāṅriṅkul kuda nira təke sārathi nira, katampuh de ni bhallasāyaka bhagavān śāntanava. pinanah nira sədəṅ haneṅ antarāla ikaṅ gotomara, tugəl ta ya parapitu tan pasāra. saṅka ri gə̄ṅ niṅ krodha saṅ bhīmasena, tuməḍun ta sira saṅkeṅ ratha, gadā ikaṅ pinutər nira. tumandaṅ mamupuh pilis ni sārathi nira bhagavān devabrata; pəjah ta sārathi nira. mundur ta sirāmalayvakən ratha nira. tatan hana vənaṅ kari ṅaranya saṅ korava salahsiki, paḍālayu tampamputamputan lumud, apan vahu tīkṣṇa teja saṅ hyaṅ āditya. muvah ta saṅ bhīmasena muṅgah iṅ ratha mabababab amaenak ambək nira.
i rikaṅ kāla limpasṅ vai, bhīṣaṇa rūpa nikaṅ kāla samaṅkana, apan akveh vaṅke nikaṅ gaja turaga mvaṅ padātibala. muvah maṅsə̄ saṅ koravakula, makapamaja saṅ droṇātmaja, kr̥pa, śalya, lakṣaṇakumāra. pinapag ta saṅsə̄ nira təkap saṅ dr̥ṣṭadyumna mvaṅ saṅ abhimanyu. enak paraṅkit nirālaga. kapva paḍa mahāśakti sañjata nira edG:85 sovaṅsovaṅ. kunaṅ tapan lvir kasiṅhitan prabhāva dyah lakṣaṇakumāra təkap saṅ abhimanyu, kahala kondur giliṅan ikaṅ dyah lakṣaṇakumāra, asəṅhit mahārāja duryodhana, maṅsə̄ saha lavan ratu vīra surakṣa nira, ruməbut saṅ subhadrātmaja. ndatan vighani sira, apayapan kr̥ṣṇatulya ri parākrama, tan hana pahi ni kaśaktin ira lavan śakti ni tva nira mahārāja kr̥ṣṇa, ri samaṅkananya n mahāprabhāva. ndatan hinənəṅakən sira de nira yayah, rinakṣa pinrih sinahāyan praṅ nira de saṅ arjuna. maṅkana ta saṅ korava samagri maṅsə̄ sira kabeh, makapurohita bhagavān bhīṣma.
i rika taṅ ləbu mələk tan paṅkura de ni gəlis ni paṅambah niṅ gajah turaga mvaṅ ratha, tan katon ikaṅ āditya təkapnya, pətəṅ pəpət ikaṅ digmaṇḍala. təkvan marahuṅ saṅ dhanañjaya, masraṅ lavan ikaṅ timiravālukā. hetunya n vulaṅun sakveh niṅ caturaṅgabala; aneka lvir ni kapatinya, bheda saṅke tumiṅgalakən sañjatanya mvaṅ vāhananya; tapvan hana śatru vənaṅ tumiṅhal i saṅ arjuna. mulat ta bhagavān bhīṣma, sahya sābhinayomujar i ḍaṅ hyaṅ droṇa, liṅ nira:
ra hadyan saṅhulun ḍaṅ hyaṅ droṇa, ike dhanañjaya umarəpakən maṅke, makasārathi kr̥ṣṇa, tatan pahiṅan prabhāvanya, śīrṇa kadi rinujak ikaṅ koravabala təkapnya, tatan hana vanyāmapag vuknya.
apayapan kadi rūpa bhaṭṭāreśvara səḍəṅ krodha pinakarūpanya. kunaṅ pva deya ra hadyan saṅhulun: konən mundura juga ikaṅ satumutakən i ra hadyan saṅhulun kabeh, apan huvus śīrṇa ṅaran ikeṅ byūha, tovin katəkan kuləm ikeṅ laga, tumiṅhala kəta mpu ḍaṅ hyaṅ riṅ paścimadeśa. edG:86
nda honya ta saṅ hyaṅ āditya səḍaṅ haneṅ astaparvata, kadi sumaṅhārani śarīra niṅ jagat katonan ira, arah abaṅ de niṅ prakāśa.
maṅkana liṅ bhagavān devabrata. surud umundur sakveh saṅ korava, kapvāməgil iṅ śivirāyatana. maṅkana ta saṅ pāṇḍava, kapva mantuk sire tuṅha, apan tan hana śatru salahsiki təṅah niṅ palagan.
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i rikaṅ sakatambe mesuk, ri kapiṅ pat nikaṅ praṅ, maṅḍiri ta bhagavān bhīṣma təṅah nikaṅ palagan, ghumoṣanekaṅ sakveh nikaṅ tumut i sira. atəhər maṅdani senāpratisenā, garuḍabyūha ginəlar nira. kramanya: sira prasiddha pinakapatuk nikaṅ garuḍa, ḍaṅ hyaṅ droṇa lavan saṅ kr̥tavarma. kunaṅ saṅ pinakataṇḍas ḍaṅ hyaṅ kr̥pa mvaṅ saṅ aśvatthāma, sinahakāryan de niṅ vatək trigarta, madraka, kekaya. yapvan pinakatəṅgək, mahārāja bhūriśrava, bhagadatta, mvaṅ sindhusovīra, pañicanada, makasahāya saṅ jayadratha. kunaṅ mahārāja duryodhana, sira ta pinakaśarīra nikaṅ garuḍabyūha, mvaṅ sakveh ny antən ira kabeh, iniriṅ de niṅ vindānuvinda, āvantya, kāmboja, mvaṅ saṅ ratu ri yavana. ya tika pinakalahuyaṅ kanan, mahārāja śūrasena, māgadha. kunaṅ pinakalahuyaṅ keri saṅ ratu riṅ kanana, vikurva, kuṇḍiviṣa makādi mahārāja vr̥hadbala. kunaṅ pinakeku nikaṅ garuḍabyūha, ratu sāmanta pratisāmanta. təlas arəpat byūha saṅ korava, luməkas ta saṅ pāṇḍavāṅdani byūha. ardhacandra ṅaran ikaṅ byūha, ginəlar nira saṅ arjuna mvaṅ saṅ dhr̥ṣṭadyumna. sira pratyeka maṅghoṣaṇe kramanya: saṅ bhīma edG:87 pinakatuṅtuṅ nikaṅ candre təṅən, sinahāyan de mahārāja drupada, lavan mahārāja nīla, dhr̥ṣṭaketu kāśirāja. kunaṅ ikaṅ pakatuṅtuṅ nikaṅ candre kivan mahārāja yudhiṣṭhira, iniriṅ de saṅ sātyaki, mvaṅ saṅ abhimanyu, təke saṅ pañcakumāra mvaṅ ghaṭotkaca, bheda saṅke ratu sāmanta, makādi sr̥ñjaya, prabhadraka. kunaṅ pinakamadhya nikaṅ candrabyūha saṅ arjuna, makasahāya saṅ dhr̥ṣṭadyumna, śikhaṇḍi, makaparivāra sakveh nira pañcala.
ri təlasnya n enak agəlaran ikaṅ byūha i saṅ koravapāṇḍava, tatan pahəlahəla təkap saṅ dhanañjaya maravaśakən ratha nika, mamanah amuratmarit manīrṇakən koravavīra, aṅjambakən liman, aṅuntalakən kuda, aṅumbulakən padāti, apayapan kadi kāla niṅ yugāntakāla śakti ni sañjata saṅ arjuna. apulih ta sakveh ni saṅ sāra pinakasarapuṅ saṅ korava, tumahən i pratāpa saṅ surendrasuta. i rika ta ya n paḍādurbala balayodha lavan peka sāmānya. ndatan hana surud ṅaranya, norāsat nora bəlah ikaṅ byūha kalih siki, apan saṅ bhīmārjuna kumayatnakən yan iṅ pāṇḍava, ḍaṅ hyaṅ droṇa mvaṅ bhagavān bhīṣma yan riṅ korava. i rika ta ya n jəmur arok ikaṅ laga. tatanhana dharmayuddha, dadīṅ apraṅ lavan sahimpər i vāhananya mvaṅ sañjatanya, makanimitta tan pakatonan ikaṅ laga lavan lavanya, apayapan maṅkin məltuk vələk nikaṅ ləbu riṅ palagan, tatan katon pramāṇa nikaṅ dikvidik saṅka ri prasārita niṅ rah niṅ caturaṅgabala, anaravata ilinya sākṣāt sāgara.
paḍam tekaṅ ləbu riṅ palagan mari pətəṅ, śobha brəsih ikaṅ daśadeśa, katon taṅ kavandha nekana kāla, kadbhuta bhīṣaṇa rūpanya iṅ sasikisasiki, byaktāṅajarakən patya niṅ kṣatriyakula kahiḍəpanya. ṅka ta ya n maṅsə̄ bhagavān edG:88 bhīṣma, ḍaṅ hyaṅ droṇa, jayadratha, purumitra, vikarṇa, śakuni, dumurbalakən balayodha saṅ pāṇḍava, ndatan hinəbaṅhəbaṅ, hinol inantus, pinulihan de ni saṅ bhīmasena mvaṅ anak niraṅ ghaṭotkaca, pratisarānalibukuṅi, makasahāyaṅ sātyaki mvaṅ pañcakumāra. i rika ta ya n panəkakən ratha mahārāja duryodhana, sevu pat aṅ puluh kvehnya miriṅ saṅsə̄ nira, dumunuṅ i kahanan ikaṅ ghaṭotkaca. kunaṅ tapan prayatna saṅ vr̥kodara, tumuluṅ praṅ nikaṅ anak, capalāṅləpasakən hru krūrapr̥ṣatka. tatan salah ḍaḍa mahārāja duryodhana kaparah, vulaṅun ta sirāṅuṅgutuṅgut, tambis linud, kanyatan sārathi nira yatnomundurakən ratha nira. mapulih ḍaṅ hyaṅ droṇa, mvaṅ bhagavān bhīṣma, umāvāre paṅusi saṅ vr̥kodara. bhaviṣyāṅlilir mahārāja duryodhana, i rika sira r pojar i bhagavān bhīṣma, liṅ nira: ra hadyan saṅhulun bhagavān bhīṣma,
hiniḍəp ni ṅhulun tan pavāda ni ṅhulun tikiṅ gati maṅke, si kahala koratan i ṅhulun de niṅ musuh,
ra hadyan saṅhulun hanāhurip nirvikāra, təke ḍaṅ hyaṅ droṇa kr̥pācārya. kunaṅ tapan eṅət vəkasan kəta saṅhulun, hana marojar ra hadyan saṅhulun ri ṅkana, pūrva niṅ samāgama lavan ikaṅ musuh:
tak apraṅāku lavan ikaṅ pāṇḍava ri təṅah niṅ palagan. maṅkana mara liṅ ni kaki saṅhulun. ika taṅ śabda maṅkana de ni vāda ra hadyan saṅhulun lavan karṇa kāraṇa nika. sumahur taṅ pinakaṅhulun:
riṅ kapana taṅ pinakahulun vənaṅāpraṅa, ya tan hana ra hadyan saṅhulun kalih, saṅkṣepanya: bhīṣma, karṇa ta pva kāraṇa ni hurip niṅ suyodhana. samaṅkana mara edG:89 sahur niṅ pinakahulun ri ṅkana. kunaṅ tapan tan kahiḍəp ta kunaṅ taṅis niṅ pinakahulun de ra hadyan saṅhulun.
aləp anugraheṅ pāṇḍava ta kunaṅ kaki saṅhulun, katuhvantāveh yan maṅkana. ndaṅ pinakahulun muhutana vatək koravāpraṅa, nista n vuvus koratan riṅ raṇa. kaliṅanya tan ṅhulun kumona yāṅlavana.
uḍu tanayan mami, mahārāja duryodhana, mapa liṅta laki, mahārāja duryodhana? kami vənaṅa parāṅmukhe kita? riṅ kapana ta kami vənaṅa makambəkaṅ maṅkana? t inətakən kəta vuvusku:
yadyapi tan vənaṅaṅ devatā kabeh makādi saṅ hyaṅ indra malahakənaṅ pāṇḍava riṅ raṇa,
ndan yaya tālaha nika de mami, nistanyātuhākəḍik saṅunya kavəkas. kumva saṅkṣepa nike vuvus mami:
luməkasa ta pva kami sumiddhakəna saprayojananta, sakayakaya niṅ kabayan mata ya. hayva ta kita manastāpa! tonton ta praṅ ni kakinta lavan ikaṅ pāṇḍava!
maṅkana liṅ bhagavān bhīṣmāṅakusara. harṣa tāmbək mahārāja duryodhana. vahu lumiṅsir saṅ hyaṅ āditya rikaṅ kāla, saṅ pāṇḍava səḍəṅ garjita sannāha riṅ sarvāstra, harṣa de niṅ paṅjayakən ira ṅuni; mataṅnya n kady asəṅhit aṅgəgə̄ krodha bhagavān bhīṣma, sahasomaṅsə̄ dumunuṅ saṅ arjuna saha lavan vīrayodha pinakapādakośa nira, tatan sinipīnak ni patəmu ni praṅ nira. kapvānumānakən sakveh niṅ koravabala mvaṅ pāṇḍavabala. katuhvan ta kavidagdhan bhagavān bhīṣma, kady aṅigəl edG:90 ācaraṇa lvir nikaṅ taṅan tan pararyan aṅləpasakən hru, hana n katon kadi sevu katiṅhalan ira, hana n katon vetan, hana n katon kulvan, hana n katon lor, hana n katon kidul, hana n kadi māyāmāyā tan paśarīra, vet ni kalāghavan irāṅidərakən ratha. tatan hana vatək pāṇḍava vənaṅ mulat salahsiki ṅaranya, trastālayu girigirin sahananya, avrəg abyuran, kadi ləmbu pinaran iṅ siṅha. tumiṅhal ta mahārāja kr̥ṣṇa, saroṣa ta kunaṅ manah nira. mataṅnya r pojar i saṅ arjuna, liṅ nira:
narārya dhanañjaya, ya iki təka nikaṅ kāla pinrārthanakənta n haneṅ alas ṅuni, ikaṅ prasiddha inujarakənta i ṅhulun ri kana. lvir vismr̥ti hiḍəp ni ṅhulun i saṅ ārya maṅke. kumva mara liṅta keṅət ni ṅhulun, məjahanaṅ korava sakulagotra, makādi bhīṣma droṇa, kita kunaṅ kaparājaya denya. maṅkana mara denta magave pratijñāhaṅkāra. ika ta vuvusta maṅkana, ya tika kasatyakənanta maṅke. tiṅhali ta denta n vīrakṣatriya vatək pāṇḍava, durbala kahala kolāhala de ni kaśaktin bhagavān bhīṣma, apayapan sākṣāt kālavatāra katiṅhalan ira. ndah ta ləkastasantārəbut kīrti lavan svarga!
maṅkana liṅ mahārāja kr̥ṣṇa, təhər kumrapakən laku ni kuda nira. yeka n maluy umaṅsə̄ ikaṅ pāṇḍavabala, tan alar tumonton patəmu ni papraṅ bhagavān bhīṣma lavan saṅ arjuna. ndan sacāpa bhagavān bhīṣma ta juga tugəl pinanah de saṅ dhanañjaya, təka piṅ pat piṅ lima sira r pasalin laras. tuhun sirātah lāghava n tan kapañcaran. maṅkana r paṅləpasakən sāyaka, tan pasari jugān edG:91 tampuhi saṅ dhanañjaya, apayapan vidagdhānramakən kudāṅidərakən ratha mahārāja kr̥ṣṇa. ya ta mataṅnya n atiyatna manah bhagavān bhīṣma. muvah ta sirāṅgəgə̄ laras mahātiśaya. kapva pinanah nireṅ krūraśara mahārāja kr̥ṣṇa lavan saṅ arjuna. atəhər aṅibəki nabhāntarāla, aṅnanakən anīrṇakən sāṅgarakṣa mahārāja yudhiṣṭhira. kahaṅkāran manah mahārāja kr̥ṣṇa. ya ta mataṅnya r paṅucap ri saṅ sātyaki, liṅ nira:
antən i ṅhulun saṅ sātyaki, ndah tiṅhali ta kaparākraman bhagavān bhīṣma. yadyapin devatā mvaṅ dānava lavana nirāṅayu kaśaktin riṅ raṇamaṇḍala, ivə̄n tan kasoveyana nira r patyana ya, nda kahinya saṅ pāṇḍava pan mānuṣa, riṅ kapana ta ya r pabyaya saha balānucara?
rike ta ṅhulun mrārthanakəna prih ni ṅhulun mahābhāra ri saṅ pāṇḍava, luməkasāməjahana bhagavān bhīṣma aṅrəgəpa sañjata, apayapan lvir katyalahan citta nika saṅ arjuna, kepvan riṅ pamapage kaśaktin bhagavān bhīṣma. ṅhulun ta sumīrṇakənaṅ koravabala, yan təlas bhagavān bhīṣmāṅriṅkul iṅ təṅah nikaṅ palagan.
an maṅkana liṅ mahārāja kr̥ṣṇa. təhər aṅadəg muṣṭi cakra nira. lumumpat ta sira saṅkeṅ ratha, paḍā ta maṅsə̄ ri kahanan bhagavān brahmācari, kadi siṅhāṅdəmak edG:92 mattamataṅga katiṅhalanira, təkvan marore nikaṅ pītāmbara paṅasih nira; ya ta mataṅnya n kadi meghenadyutan iṅ kilat katonan ira. hana n kadi padma lvir nikaṅ cakra sudarśana, makadaṇḍa svabāhu nira sthirāṅadəg, makasthāna madhya nikaṅ ḍaḍa kaṅkən talaga. iniṅətiṅət vinasvas pva ri gati nira r paṅgəgə̄ cakra prajvalita,
an kadi ta sira trayāgni maṅgəsəṅi trelokyamaṇḍala; ndatan katrəsan citta bhagavān bhīṣma, dhīrāṅadəg ri madhya niṅ ratha, atəhər anāntva makalarapan krodha:
oṁ oṁ laki mahārāja kr̥ṣṇa, ṅke ṅke ta bapa, t aṅsə̄ pisan saṅ kadi lavə̄lavə̄ niṅ tuñjuṅ matanta, tan vyabhicāra kəta sambahkv i kita, apan kita deva niṅ deva, kitāprameya; bvat ta laki, tibakən aku sake rikiṅ ratha kahananku, at patī akv i təṅah nikiṅ palagan; kita ya tah saṅ pinakanātha niṅ loka, saṅ pinakāśraya niṅ sarvajanma; mahābhāra ikiṅ hayu kapaṅguh de mami, yan kita prasiddhāmatyanāku.
tapvan pəgat vuvus bhagavān bhīṣma, vahu mayat taṅan mahārāja kr̥ṣṇa, matitis i təṅgək bhagavān bhīṣma prāya nira, kanyatan yatna saṅ arjuna, lumumpat saṅkeṅ ratha kumiṇḍayuti bāhu mahārāja kr̥ṣṇa. ndan saroṣa ta manah saṅ kavādhakan krodha nira. ya ta mataṅnya n panambah asambodhana saṅ dhanañjaya, maḍəmi gələṅ mahārāja kr̥ṣṇa: sājñā haji, tiṅhalana sambah patik haji, tan saṅgahən vyavasāya vighna. lvir tan kənoh hiḍəp patik haji ri pravr̥tti ra hadyan saṅhulun, apan təlas apratijña parameśvara, si tan ilvāṅgəgə̄ sañjata, tan ləkasāmejahana musuh. tuhun hana sahāya juga de patik haji n patyanaṅ musuh parameśvara. kevala majara riṅ nīti nayopāya juga.
edG:93maṅkana pajar saṅ arjuna. udani ta mahārāja kr̥ṣṇa; muvah sira muṅgah iṅ ratha, ndatan vuruṅ sirānyup śaṅkha niraṅ pāñcajanya. ya tāmuhara trāsa riṅ kurukulapravīra, təkvan ta ya n pasahakāri śabda niṅ gāṇḍeva, kadi patər iṅ tasik riṅ yugāntakāla kahiḍəpanya. mataṅnya n kapatuli kapəliṅən sakveh nikaṅ vīrayodha təkapnya. mehmeh ḍatəṅa pvekaṅ sandhyāvelā, vahv anuṅgaṅi pucak iṅ paścimācala saṅ hyaṅ śatakiraṇa. i rika ta ya n pəjah mahārāja pratīpa təkap saṅ dhr̥ṣṭadyumna. kunaṅ saṅ bhīmasena, sira tāmralayakən gaja nira riṅ samaṅkana, bəlah kumbhanya, pukah gaḍiṅnya, ibab pipinya, rampal iganya. kadi parvatātimbun pakatonan i vaṅkenya, makavulakan iṅ ni rahnya, makalataṅkura ulu ny ususnya.
apa ta lvirnya n avībhatsa pakatonan saṅ vr̥kodara? krūrāmutər gadā si lohitavadana, abaṅ śarīra nira de niṅ rah nikaṅ gajah sahaśrakoṭi. iniṅətiṅət vinasvas pva rūpa gati nira, an kadi ta sira bhaṭṭāra rudrātibhīṣaṇāṅgəgə̄ pinākacāpa. maṅsə̄ ta mahārāja bhagadatta, makavāhanaṅ mataṅga prāgjyotiṣagaja, sākṣāt jaladāṅilyakən varṣa, haturnya n pracarita medanya, apan aruhur agə̄ṅ tan papramāṇa. kunaṅ tapan yatna dyah ghaṭotkaca, takut nira kasambya sira yayah. ya ta mataṅnya r paṅaṅsvakən liman tigaṅ siki, səḍaṅ gaṇḍacalita, tinuṅgaṅan de niṅ rākṣasa sārathi. ndatan atakut mahārāja bhagadatta, lumakṣya ikaṅ liman tigaṅ siki riṅ krūrasāyaka. ndatan inənəṅakən vinaləsan linakṣa riṅ kaṅkapattra təkap saṅ vr̥kodara. maṅkana tekaṅ dyah ghaṭotkaca, krodhāmbək nira r pəjah liman ira. ya ta mataṅnya r pagave gajamāyā airāvaṇa, ya ta tinuṅgaṅan ira, bheda saṅkeṅ liman edG:94 pinakaparivr̥ta, pat aṅ siki kvehnya, makaṅaran añjana, bāmana, mahāpadma, suprabha. kapva tika masārathi rākṣasa mahākrūra, ghora ghūrṇita śabdanya n aṅsə̄ mahārāja bbagadatta ndatan trāsa citta nirāmaləs abhairavāsiṅhanāda. karəṅə̄ pvekaṅ pratiśabda təkap bhagavān bhīṣma, mojar ta sire mahārāja duryodhana mvaṅ ḍaṅ hyaṅ droṇa:
vava rəṅəh ri ra hadyan saṅhulun kalih i rikaṅ śabda: mahārāja bhagadatta sirāpraṅ lavan ikaṅ dyah ghaṭotkaca, ndan lvir kasiṅhitan prabhāvāṅgan rasika, saṅkṣepanya, śabda niṅ pāṇḍava niyata nika karəṅə̄, harṣān ton mahārāja bhagadatta n kapañcaran.
mataṅnya t laku kita kabehta mara ṅka, rakṣa rasika mahārāja bhagadatta, yatanyan tan balakṣaya kita, apan tan cakətcakət kita rumakṣe sārita rasika riṅ palagan, basama rasika n matya kapituṅgala.
an maṅkana liṅ bhagavān bhīṣma; prasama parəṅ saṅ vatək korava masə̄, makapurassara bhagavān bhīṣma droṇa. katon pva maṅkana təkap mahārāja yudhiṣṭhira, masə̄ ta saṅ pāṇḍava, saha lavan ra pañcāla, somaka, sr̥ñjaya. apa ta lvir ni patiṅhalan ira? asiṅhanāda ta dyah ghaṭotkaca, maṅkin uddhata bhīma n aṅadəgakən karākṣasakulan ira. sakaton ikaṅ dyah ghaṭotkaca de bhagavān bhīṣma, mojar ta sire saṅ korava, liṅ nira: tanaya mami saṅ vatək kurukula, ta kamvənaṅ pi laki mapraṅ lavan ikaṅ dyah ghaṭotkaca, evəh kalagan iṅ səḍəṅ maṅke edG:95 ṣaṭsahāya, tovin ya parachidra, māyāsvabhāva, purih niṅ kadi karākṣasa, kitākveh kakoratanta, balakṣaya vāhanakṣaya, saṅkṣepanya, atkudu rikaṅ koravavīrāpraṅa. sakatambe kitāpraṅa lavan ikaṅ pāṇḍava, tovin surup saṅ hyaṅ sahasrakiraṇa.
mundur ta sakveh saṅ korava, kapva mulih riṅ śivira. mankanātah saṅ pāṇḍava, asurak atri humuṅ, pada harṣomastuti guṇa nikaṅ ghaṭotkaca, atəhər mantuk iṅ kuṭāyatana.
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i rikaṅ ratrikāla, i rika ta mahārāja duryodhana mare kahanan bhagavān bhīṣma, matañataña magave kāruṇyavacana, liṅ nira: sojar ni kaki saṅhulun bhagavān bhīṣma gaṅgāsuta, kumva rasa niki pataña ra putu saṅ mahāmuni.
ikaṅ pāṇḍava kətāṅjayakən i saṅhulun kabeh samasanak, sapataṅkəp jugān sor titih niṅ korava. aparan tekaṅ ināśrayan mataṅnyan maṅkana? apa nimittanya n lvir tan pavaləs? ndo varahən ra putu mahārṣi, saṅka yan sandeha vita manah niṅ pinakahulun. apan nora sira tan mahāpuruṣa sira kabeh, tathāpi mogha tan pasāra təkap niṅ pāṇḍava. ya ta hetu niṅ kady ampəra ra putu saṅ paṇḍita ri kāraṇanya.
uḍu putuṅku mahārāja duryodhana, kakinta majare kita, ike pih pajara mami ri kita. tan vahunya rasa nikeṅ vuvus; śabda ni ṅhulun alavas ike, ndan ta pva kapisiṅgih gatinya denta. kumva pinakavuṅantavarahkv i kita sarisari:
yukti juga kitātuta lavan saṅ pāṇḍava, hayva mar sehakan edG:96 katuṅgalanta. yāvat kita maṅkana, niścayāku n sukha ikaṅ rat kabhuktyan rājya təkaptāsanak. ndah paharṣuka ta saṅ lima sanak, dohakən taṅ lvir pratikūla. bali maṅkana marekaṅ lanenujarakənkv i kita sarisari, saha krodha saha suṅsut mara de niṅ marah kita. ndan bāhulya juga kitāṅhiḍəpa, kevalāsampe juga kite saṅ pāṇḍava. ndat paṅguh ta phala ni tan pamisiṅgihta tinaṅguhān.
tan məne tan hələm ikaṅ sukha kabhuktya denta. mapraṅ pva kita maṅke lavan saṅ pāṇḍava, riṅ kapana ta kitāt aṅgarita? apan apa:
apayapan rinakṣa de saṅ hyaṅ viṣṇu vih ikaṅ pāṇḍava.— apa paṅavruhta kari kaki?—svantahan kva liṅanta laki; ndakvarah ta kita. saṅ vatək maharṣi paṇḍita, sira tāṅucapucap magoṣṭhi; ikaṅ rasenucap nira:
ṅuni rakva riṅ asītkāla, ahə̄m asamudaya sakveh saṅ vatək devatā mvaṅ saṅ vatək rṣi, manaṅkil iṅ bhaṭṭāra brahmā, ṅkane ry agra nikaṅ gandhamādana. səḍəṅ pinataṅkilakən bhaṭṭāra brahmā, kathañcana katon ta rakva bhaṭṭāra viṣṇu təkap nira. maṅañjali ta sira, atəhər anamburatakən kəmbaṅ ura saha gandhākṣata. milu taṅ vatək devatā mvaṅ vatək rṣi maṅañjali ri katonan ira bhaṭṭāra brahmā, maṅuccāraṇa stuti, liṅ nira:
he kita bhaṭṭāra saṅ makadr̥vya rat kabeh, saṅ makavak sarvahana, saṅ makapramāṇa riṅ sakalajagatmaṇḍala, saṅ magave utpattisthitipralaya niṅ bhuvana, saṅ makavadva edG:97ṅ sarvabhāva, saṅ makāryaṅ sarvakārya, saṅ vaśavaśitva ri pakəkəs niṅ sthāvarajaṅgama.
he kita kamu hyaṅ saṅ makapādatalaṅ pr̥thivīmaṇḍala, saṅ makatakuraṅ dikvidik, saṅ makaśirah ākāśa, saṅ makamūrti hulun, saṅ makavak vatək hyaṅ kabeh, saṅ makamataṅ candrāditya, saṅ makatejaṅ bahni, saṅ makosvasaṅ aṅin, saṅ makarudhiraṅ āpah, saṅ makataliṅaśvinodeva, saṅ makaliḍah bhaṭṭārī sarasvatī.
kita ya tah bhaṭṭāra padmanābha, saṅ pinakādideva deva niṅ prajāpati.
kamu hyaṅ viṣṇu, tiṅhalana ta saṅhulun kabeh, manastuty amūjā ri kita, apan kita viśeṣa niṅ maheśvara jagatkāraṇa, iki n vənaṅ ṅhulun magave bhuvana, asih ra hadyan saṅhulun mara hetu nika; an sukhaṅ vatək devatā, nirbhaya tekiṅ pr̥thivītala, prabhāva hyaṅ mami marika.
mataṅ yan, sājñā bhaṭṭāra, saṅ konaṅunaṅ alaris ni matanta, saṅ amr̥ddhyakəna yaduvaṅśa, t aṅjanma ta kita huvus, makadona pagəha niṅ sarvadharma, mvaṅ patya niṅ vatək daitya dānava. kita tah rumakṣāṅ jagattraya, vibhajyanta śarīranta, makavvaṅsanaka baladeva, makanakaṅ edG:98 pradyumna, makaputvaṅ aniruddha; bāsudeva viṣṇumūrti pasaṅgahan ika kabeh, ṅhulun tuvi. kita tah midayakam ṅhulun milv asaṅguhan bāsudeva. apa dumeh ya maṅkana?
kita pinakāśraya niṅ sarvabhāva, kita vənaṅ magave varānugraha, apan kitādimadhyānta, kita pinakayoga, kita pinakasetu niṅ jagat. ya ta hetu niṅ apintakasih i ri kita. tan eṅət karika hyaṅ mami, alah maraṅ daitya dānava rākṣasa təkapta riṅ raṇa; dadya ta yat təmahana mānuṣa ghorakarmāgave pralaya niṅ rat ika, ya ta pəjahananta makasahāya saṅ hyaṅ nara. t aṅutpatti tosən riṅ mahītala. saṅkṣepanya:
saṅ hyaṅ naranārāyaṇa ta pvāṅdulura mañjanma mānuṣa, saṅ anādi sinaṅgah viśeṣa niṅ r̥ṣi, saṅ adbhūta mahāprabhāva, sabarinyan padulura sira, tan hana juga vənaṅ mapaga vīryapratāpa nira kalih, yadyapin devatā tuvi, yaya juga tan paṅgaritanya mātra tuvi təkapta. paramārthanya: asiṅ bāsudeva jəmah, tan kasampayana de niṅ vatək devatā, kevala pūjān saṅaskaran de niṅ kadi kami, apan viṣṇvavatāra ṅaran ika. kimuta yan maṅke?
yadyapin huvus aṅajya brahmāmantra tikaṅ vvaṅ yan pramāda buddhinya, mogha ta yāvalepa ri vəka niṅ basudeva, sākṣāt vvaṅ adhama ṅaran ika, mari sinaṅgaḥ mahāpavitra. kumva ta rasa ni vuvus niṅ hulun kamu hyaṅ viṣṇu. hayva sinalahāśa pintakasih samhulun. edG:99
an maṅkana paṅañjali bhaṭṭāra brahmā, hinayvan ta rakva de bhaṭṭāra viṣṇu, inastuṅkarakən prayavākya nira. agiraṅ tāmbək niṅ vatək hyaṅ mvaṅ vatək r̥ṣi, an kr̥tānugraha bhaṭṭāra brahmā. kapva mantuk ri sthāna nira sovaṅsovaṅ, ṅuniveh bhaṭṭāra brahmā, ḍataṅ riṅ brahmapada.
ndah maṅkana ta rasa nikaṅ ginoṣṭhi saṅ vatək siddharṣi, umarṇana katattvan saṅ kr̥ṣṇa n viṣṇujanma.
sapa ta sirādi niṅ paṇḍita majar i riku, svantahankva liṅanta, majara ta kami:
bhagavān rāmaparaśu, bhagavān mārkaṇḍeya, bhagavān vyāsa, bhagavān nārada, sira ta prasiddha paṅrəṅə̄n mami rikaṅ viṣṇujanmasaṅkathā. tatan vvaṅ baribari sira kabeh, paḍa viśeṣa niṅ vruh maṅaji, enak dituhu niṅ maṅrəṅə̄. tan maṅkenya juga mara kita vinarah, kapva taṅguh mara saṅ vatək mahāmuni ri kita ri kana, muhuti kitāpraṅa lavan ikaṅ pāṇḍava, kāla niṅ udyogacarita; paḍa sirāmratiṣedha kita n harəpakənaṅ kr̥ṣṇa riṅ raṇa. kunaṅ pva kita n kavatək de niṅ karākṣasajanmanta, sinaput iṅ rajaḥ tamaḥ, yeka hetunta tan papahiḍəp riṅ vākyayukti. ndat putus taṅ ujar mapañjaṅ.
riṅ kapana tikaṅ pāṇḍava tan jaya riṅ raṇa, apan ikaṅ kr̥ṣṇa hana pinakāśrayan. kamāhātmyan ikaṅ kr̥ṣṇa cinarita, lvir apuṅkas pva təkap niṅ marṇana ni viṣṇuparākrama. supyantahankva liṅanta. muvah vistarakəna təkap niṅ majarajara, yaya varavarah bhagavān mārkaṇḍeya iki tan vaneh. kumva de nirāṅuktakən vuvus:
edG:100 sira saṅ kr̥ṣṇa ṅaran ira, sākṣāt mahadbhūta sira r paṅdadi, mahasahakāriṅ vatək devatā. akon sirāṅjanma, ndatan kalen saṅke bhaṭṭāra viṣṇu sira n maṅkana. ndya krama niṅ sarvabhūtātma karih, svantahankvāṅujar, nihan:
ikaṅ bhūta tigaṅ siki, āpya, bāyu, teja, ya tika tapvan sinākṣākr̥takən.
katon pva ya maṅkana de bhaṭṭāra viṣṇu, lavan ikaṅ pr̥thivī tapvan hana.
magave ta sira yoganidrā rikaṅ vve, toyamaya tekaṅ sarvadevatā, maturu pva sira muvah.
mijil taṅ teja saṅke tutuk.
kunaṅ ikaṅ bāyu, yeka mijil ry usvasa niruṅ nira vəkasan. mijil tan vatək devatā saha lavan r̥ṣigaṇa saṅke yoga nira ika kabeh. sira ta pramāṇe sahalahayu nikaṅ rat kabeh; sira gumave patinya lavan huripnya. sira tātītānāgatavartamāna; sireku magavegave jagat. mamatī ta sira daitya maṅaran madhu, apan umāvāra teja nira.
mataṅnya n saṅ madhusūdana panəlah saṅ vatək r̥ṣi ri sira.
matəmahan pva sira və̄k magə̄ṅ, kāla niṅ liṅgodbhavacarita, lavan matəmahan narasiṅha, kāla niṅ hiraṇyakaśipuvadha.
nahan ta hetu nira maṅaran trivikrama. an maṅkana mijil taṅ caturjanma təkap nira, kramanya:
edG:101 brāhmaṇa mijil sake tutuk nira, kṣatriya mijil sake bāhudaṇḍa nira, vaiśya mijil sake pupu nira, śūdra mijil sake talampakan ira. taṅkəs nikaṅ ujar, sira yoni niṅ sarvayoni. hana pva vvaṅ kasih ni janma bhaṭṭāra viṣṇu, riṅ kapana ta ya tan kumavaśakəna li jagat? syapa ta kasih saṅ bāsudeva, janma saṅ hyaṅ nara tāsih, apan sisihan i pūrvajanma nira; naranārāyaṇa pva pinakavak iṅ pāṇḍava.
ndya taṅ vvaṅ vənaṅ amapaga rasika riṅ raṇa? kunaṅ yan kadi kaṅ ujar ṅuni pih, yan upasantvan saṅ pāṇḍava denta, nora kapatin umintur i kita, dharmāhayu juga paṅguhənta.
tatan pasahur mahārāja duryodhana; heva cañcalomiṅe juga, apayapan tan paṅhephepi kaharṣajan, vikaṅ sakojar de bhagavān bhīṣma. ya ta mataṅnya n maṅkat makahavan kabhimānan ira, mantuk riṅ svaveśma nira, təkāguliṅan iṅ śayana.
ri luṅha nikaṅ kuləm, tatas ikaṅ timirāṇḍakāra, kapiṅ lima niṅ laga niyatanya, aṅisuki ta saṅ korava mijil iṅ praṅ, makagraśekhara bhagavān devabrata. tumuluy aṅdani tiṅkah iṅ caturaṅgabala. makarabyūha dinaməl nira, paṅuddeśa ḍaṅ hyaṅ droṇa. katon ta saṅ koravāgave byūha, sənaha ta saṅ pāṇḍavānitah tata niṅ bala. śyenabyūha ṅaran ikaṅ ginave nira byūha, kadi həlar niṅ həlaṅ səḍəṅ mibər kramanya: saṅ bhīmasena pinakapatuk nikaṅ śyena; saṅ śikhaṇḍi mvaṅ saṅ dhr̥ṣṭadyumna pinakamata kanan keri; kunaṅ saṅ sātyaki, sira ta prasiddha pinakataṇḍas; saṅ arjuna pinakatəṅgək; mahārāja drupada pinakalahuyaṅ ri kivan; mahārāja virāṭa pinakadvi i təṅən; saṅ pañcakumāra mvaṅ saṅ abhimanyu pinakaiku nikaṅ edG:102 śyenabyūha. kunaṅ saṅ pinakavak nikaṅ śyenabyūha muṅgv i təṅah, mahārāja yudhiṣṭhira mvaṅ saṅ nakulasahadeva. ri sampunya n paḍenak tiṅkah nikaṅ byūha, masə̄ ta saṅ bhīmasena, saṅ pinakapatuk nikaṅ śyenabyūha, təka tumampuh ri bhagavān bhīṣma, apan sira pinakaśiraḥ nikaṅ makarabyūha. ndatan vighani bhagavān devabrata, prayatna manihaṅakən prajvalitāstra, kaṅgul kaṅga saṅsə̄ saṅ bhīmasena təkap nira. sanyasa sira tumuluyāṅluruṅ amuka, sumā pakəkəs ni byūha saṅ pāṇḍava, kanyatan prayatna saṅ arjuna, maməgati ri vuk bhagavān śāntanava. ya tika n kataṅkəlar lvir ni sañjata nira de ni śarasampāta saṅ arjuna. i rika ta ya n masə̄ mahārāja duryodhana, makapaṅhulu ḍaṅ hyaṅ droṇa. ndatan tinahən hati, pinapag de saṅ sātyaki, sinakhehiriṅakən de saṅ vr̥kodara. yekan asəṅhit saṅ aśvatthāma, mapulih umasə̄ ri saṅ śikhaṇḍi, sumahāye praṅ bhagavān bhīṣma. ṅkana tikaṅ paḍa katon kavidagdhan saṅ vīrapuruṣa, aprameyapramāṇa inak nikaṅ laga i rikaṅ kāla, kadi praṅ niṅ devāśura riṅ ādikāla.
təṅahṅ ve pvekaṅ kāla, mogha ta cañcala vimba saṅ hyaṅ āditya, i rika ta yan paḍa balakṣaya saṅ korava pāṇḍava, tatan pinira kveh ni lvaṅ nikaṅ gaja ratha padāti turaṅgabala, āstām tekaṅ paḍa peka sāmānya. kunaṅ enak patəmunya katon samaṅkana. ikaṅ dyah abhimanyu capalāṅusi i rikaṅ dyah lakṣaṇakumāra, mamanahakən niśitānekaśara, syuh rəmək ratha nikaṅ dyah lakṣaṇakumāra. ndatan atakut ikaṅ dyah lakṣaṇakumāra, dhīrānadəg aṅduk iṅ lipuṅ. kunaṅ tapan lāghava ikaṅ dyah abhimanyu, mapag ləpas nikaṅ lipuṅ riṅ tīkṣṇasāyaka. katubab iṅ maparva sañjata nikaṅ dyah lakṣaṇakumāra vəkasan; tambis tinuluyan riṅ kaṅkapattra təkap nikaṅ dhanañjayaputra. edG:103 kunaṅ tapan bhagavān kr̥pācārya prayatna, sumuṅsuṅ ikaṅ dyah lakṣaṇakumāra riṅ ratha, atəhər umurud atavan kiki. mapulih ta mahārāja bhūriśrava, sārātahən maṅləpasakən bhīṣaṇāstra. yekan sumaput umaṅsə̄ anak saṅ yuyudhāna, rājaputra sapuluh kvehnyāsanak, umambuli mahārāja bhūriśrava. kapva luməpasakən sañjatanya saha lavan vākpāruṣyanya. kunaṅ tapan vidagdha saṅ kinabehan, atulak ataṅgul anavat panah riṅ antarāla. lāghavatəhər amanah cāpadaṇḍa. muvah amanah təṅgək atuṅgalan hru təkap nira.
te hatā nyapatan bhūmau bajrabhagnā iva drumāḥ,
pira ta sāranya n anvam ikaṅ rājaputra? pəjah ta ya kabeh, kadi kayu tiniban bajrāśani kahiḍəpanya. ri katon ikaṅ anak pəjah tan paśeṣa, krodha ta saṅ yayah. mapulih umasə̄ mahārāja bhūriśrava. kunaṅ tapan paḍāstra kuśala, paḍa vidagdheṅ kalāghavan. tatan hana sor iṅ pratāpa ṅaranya. vruh pva saṅ vr̥kodara n ardhāṅhel saṅ sātyaki, sinuṅsuṅ nira ta saṅ sātyaki riṅ ratha. kinon ira mundura mababababa; sira ta gumantyāṅlaga mahārāja bhūriśrava; maṅkanābhiprāya nira. kunaṅ tapan prayatnānak mahārāja bhūriśrava, rājaputra pituṅ siki. ya ta manekakən riṅ ratha ri saṅ yayah, atəhər alayu mundur tan pamputamputan. bhagavān bhīṣma juga sanyasa matəmva muvah lavan saṅ arjuna, vahu miṅgut dhvaja nira, añarola ginəṅ nira. kunaṅ tapan sumurup saṅ hyaṅ āditya, mahəthətan iṅ astaparvata, tan hana sakṣi niṅ apraṅa. aṅənaṅən saṅ malaga kalih maṅkana, kapva ta sira paḍa mantuk iṅ kuṭa. tatan tulus rasa nikaṅ laga. tapva matəlasan aṅgegə̄ sañjata sakveh nikaṅ balapeka sāmānya.
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edG:104 saluṅha nikaṅ kuləm, i rika sakatambe mesuk, ri kapiṅ nəm niṅ saṅgrāma, muvah apiṇḍāsamudaya sakveh ni bala saṅ koravapāṇḍava, muvah mijil riṅ papraṅan, ghoraghūrṇita tekaṅ śabda tan paṅkura, paḍāhya parəṅ maṅsə̄, humuṅ mavurahan. i rika ta mahārāja yudhiṣṭhira makon aṅdanana bala ri saṅ dhr̥ṣṭadyumna. ya ta mataṅnya n pinarnah ikaṅ bala kabeh. makarabyūha ginəlar nira, nyāsanya: mahārāja drupada pinakataṇḍas nikaṅ makarabyūha, makasahakāri saṅ arjuna; kunaṅ saṅ nakulasahadeva, pinakamata kanan keri; saṅ bhīmasenāsāra pinakatutuk muṅgv i arəp, makasahāya saṅ abhimanyu, pañcakumāra mvaṅ rākṣasavīra ghaṭotkaca; yapvan saṅ pinakatəṅgək, mahārāja yudhiṣṭhira, sagulma lavan saṅ sātyaki; kunaṅ pinakavak nikaṅ makarabyūha, mahārāja virāṭa; yapvan pinakalambuṅ kiva, saṅ dhr̥ṣṭadyumna mvaṅ ra kekaya, pinakalambuṅ təṅən saṅ dhr̥ṣṭaketu; kunaṅ pinakasupit kanan keri, mahārāja kuntabhoja, śatānīka, śikhaṇḍi; kunaṅ pinakeku nikaṅ byūha, mahārāja satyajit mvaṅ saṅ ambaṣṭha. maṅkana krama nikaṅ byūha ri saṅ pāṇḍava. ndatan vismaya manah bhagavān bhīṣma. maləs adaməl makaralakṣaṇabyūha, kramanya de nira: ḍaṅ hyaṅ droṇa pinakatutuk muṅgv iṅ arəp; ra kāmboja, ra bāhlika, makādi saṅ kr̥tavarma, rasika ta kabeh pinakataṇḍas nikanaṅ makaralakṣaṇabyūha; kunaṅ pinakamata kalih, ḍaṅ hyaṅ kr̥pācārya mvaṅ saṅ aśvatthāma; kunaṅ pinakalambun kiva, saṅ suśarma, saṅ prasthalādhipa; pinakalamburi təṅən vatək yavana mvaṅ mahārāja jayadratha, len cucuṣa; bhagavān bhīṣma pinakatəṅgək sārabhūta; mahārāja duryodhana prasiddha pinakaśarīra niṅ makarabyūha mvaṅ mahārāja śalya; yapvan pinakasupit kalih, vinibhāga sakveh saṅ korava sama sanak; kunaṅ pinakeku nikaṅ makarabyūha, mahārāja bhagadatta, bhūriśrava. ri təlasnya n pratisubaddha ikaṅ makarabyūha, luməkas tikaṅ lagāraṅkit, umaṅsə̄ ta saṅ vr̥kodara, saṅ pinakatutuk nikaṅ byūha ri saṅ pāṇḍava, dumunuṅ ri kahanan ḍaṅ hyaṅ droṇa, saṅ pinakatutuk nikaṅ byūha edG:105 ri saṅ korava. ndatan keṅər manah ḍaṅ hyaṅ droṇa, apagəh amuntaraṅ pragalbha, dhairyāmanahakən navaśarāstra. ya ta hetu nira r vinaləsan iṅ ṭaṅkasāyaka de saṅ marutsuta. tatan dva katuju tika taṇḍas sārathi nira, kapakə̄ sumaṇḍa ri taṇḍa niṅ dhvaja. ndatan surud citta ḍaṅ hyaṅ droṇa; svayaṁvāhanasaṅgraha ta sira, makasārathi śarīra nira, təkvan pinulihan de bhagavān bhīṣma. ya ta mataṅnya n pracaṇḍāṅina ahosakən tan pantara; pariksirna taṅ pāṇḍavabala.
kadi kapuk kabvaṅ de niṅ ghūrṇitānila.
maṅkana vadva saṅ korava, syuh jarjarita de ni sañjata saṅ arjuna. ya ta mataṅnya n vulaṅun aputəran ṅkane təṅah niṅ palagan, kadi yuvatī səḍəṅ kāmātura. i rika n harṣaṅənaṅən saṅ dhr̥ṣṭadyumna; marək umaṅsə̄ sira. matakvan pva sire paran saṅ vr̥kodara. majar ta sārathi nira ri paran i saṅ tuhanya:
panambah hulun, tan vantən saṅ ārya bhīmasena, luṅhādyus i rikaṅ korava kaṅkən tasika. pinakahulun kinon irāṅantya matuṅgva ratha. nda honya ta sirāmutər gadā, sumak byūha saṅ korava. bāhulya katamana takut sānak anila mātra.
maṅkana pajar nikaṅ sārathi si viśoka. alayu ta saṅ dhr̥ṣṭadyumna, mamavakən saṅ bhīma ratha. apa ta lvirnya n dhvas pariksirna sakaṅsə̄ de nira kalih? nora vənaṅ mulat ṅaranya. təkvan pva sañjata saṅ dhr̥ṣṭadyumna, pramohanāstra ṅaranya, hru vənaṅ maṅhilaṅakən tutur. edG:106 niscetanālupa mūrchā saṅ vatək korava təkapnya. tinulupan pva ya śankha dinuluran siṅhanāda. ya tika maṅkin glāna gupuy, tan vənaṅ aṅgəgə̄ sañjata. tambis tan paśeṣa rinujak riṅ śarasampāta, kanyatan prayatna ḍaṅ hyaṅ droṇa, vavaṅ aṅləpasakən jñānāstra śaravara, sūkṣma tan pahaməṅan ikaṅ pramohanāstra təkapnya. ya ta mataṅnya n punarjīva tutur muvah saṅ vatək korava kabeh, muvah amapag saṅsə̄ saṅ dhr̥ṣṭadyumna mvaṅ saṅ bhīma. vvaluṅ siki saṅ koravāhurhuran kasiṅhan, lvirnya citra, sucitra citrasena, citradarśana, sucāru, cārucitra, nandopanandaka; vuk niṅ samaṅkana, ya tika vinantus de saṅ pañcakumāra mvaṅ saṅ abhimanyu. kapva silih tub, silih tətəh. sanyasa həntyana vīra vita sovaṅsovaṅ, kanyatan paḍəm teja niṅ āditya, təlas umantas i śr̥ṅga niṅ astaparvata. kasapihan tekaṅ praṅ vəkasan. kapva mantuk iṅ kuvu sovaṅsovaṅ saṅ koravapāṇḍava.
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saḍataṅ mahārāja duryodhana riṅ kuṭa, abaṅ kadi rinantag avak nira de niṅ rah; ndatan vuruṅ ikaṅ citta lohita riṅ ati, maṅənaṅən ri lvir niṅ praṅ nirār kadi kasiṅhitan prabhāva. matakvan ta sire bhagavān bhīṣma, liṅ nira: sojar ni kaki saṅhulun bhagavān gaṅgasuta! taham subaddha ni de ra hadyan saṅhulun magave byūhalakṣaṇa, tathāpi ya vinuk de niṅ bhīmasena, n arana patikān tan pasāra. ya tika maṅdadyakən manastāpa krodha riṅ pinakahulun, sabarinyan kaṅənaṅən pakṣapāta niṅ bhuvana; mogha sor juga titih niṅ korava riṅ raṇa. ndo kasihana ta saṅhulun kabeh patayaśan təməntəmən, samārga niṅ korava mañjayakəna rikaṅ pāṇḍava. ika pajara ra hadyan saṅhulun riṅ pinakahulun. edG:107
ḍuh putuṅku mahārāja duryodhana! apa ya ta saṅśaya karih putuṅku, kadi tan hana kakinta? aku mehana kavijayan riṅ raṇa. kami umantyakəna nn pāṇḍavasenā. t aṅhətakəna śarīraṅku. tak prihavakāku kumiṅkiṅa sukha ny avakku, kevala sukhanta juga kahyun mami. apa kari paṅavruhananta?
yadyan ikiṅ trailokyamaṇḍala tuvi, yaya ika gəsaṅanya de mami, nda kahinya ika musuhta, apa ta kasaṅśaya n tak jayakəna ya? an umatiti təkap mami mojar, lvir akusara dahat riṅ kavijayan. kumva juga təkvan anta i rike sabuddhi mami, si tak mithyāku k kiṅkiṅ sakahayvakənanta. kaliṅan iki vuvusku:
ikaṅ pāṇḍavālaha təkap mami, ṅhulun kunaṅ kaparājaya təkapnya. hiṅanya ta kva tan kvāṅənaṅənkv ika. ndakənəb tikuṅ krodha riko hatinta.
an maṅkana de bhagavān bhīṣmāgave vākya samprīti, lvir ahəbaṅhəbaṅ ta manastāpa mahārāja duryodhana.
i rikaṅ sakatambe mesuk, ri kapiṅ pitu nikaṅ laga, nirmala brəsih ikaṅ kāla ri samaṅkana, luməkas ta bhagavān bhīṣmāṅdani byūha. maṇḍalabyūha ṅaran ikaṅ dinaməl nira. samabhāga kaduman ikaṅ caturaṅgabala, vineh paripūrṇa ri sañjata lavan vatək yodha. kumva ta kramanya:
edG:108 ratha pituṅ siki miriṅ ikaṅ liman sasikisasiki, ikaṅ ratha sasikisasiki ṅkana iniriṅ niṅ makavacāṅgəgə̄ khaḍga lavan aṅrəgəp laras pituṅ siki. ya tika vineh samabhāga kuliliṅana. kunaṅ piṇḍa nikaṅ liman sāyuta tan kuraṅ. maṅkana krama nikaṅ maṇḍalabyūha. bhagavān bhīṣma tikaṅ pinarivr̥tta rinakṣa, ṅuniveh mahārāja duryodhana, sannāha sannaddha sakveh nikaṅ vatək korava mvaṅ ikaṅ ratu sāmanta. təṅahṅ ve kenakan ikaṅ laga. praṅ bhagavān bhīṣma lavan saṅ arjuna pradhāna riṅ samaṅkana. maṅsə̄ ta ḍaṅ hyaṅ droṇa mapagakən vuk mahārāja virāṭa. i rika ta ya n pəjah sārathi nira, aṅriṅkul kuda nira, kapisanan de ni panah ḍaṅ hyaṅ droṇa, apan aseṅhit sirān rinuhunan pinanah riṅ caturudayāstra. ri pəjah ni sārathi nira mahārāja matsyapati, lumumpat ta sira mare ratha ny anak nira. yatna ikaṅ śaṅkha rājaputra, umasə̄ mapulih i sira yayah. capala manah iṅ krūraśilīmukha. kunaṅ tapan vineh moliha yaśa, lāghavānavat ataṅgal saṅ pinanah, atəhər amaləs iṅ hru krūraṭaṅkasāyaka.
tan salah pyah niṅ śaṅkha rājaputra təkap nikaṅ hru. pəjah ri harəp saṅ yayah. katrəsan manah mahārāja virāṭa. mataṅnya r lumpat muṅsir kahanan mahārāja yudhiṣṭhira. ṅka ta ya n katon kapratisenān saṅ vr̥kodara. tan aṅga manona giraṅ niṅ musuh, aṅrəmuk aṅraməs añūrṇa riṅ lohitavadana;
kadi taṅan iṅ mr̥tyu maṅgəgə̄ ḍəṇḍa pva katonan ira. apa ta lvirnya n nissāra śataśīrṇa n koravabala? nora tan śūra vīra mahāprabhāva tikaṅ surakṣa ṅkana, tathāpi mogha norāṅgarit mātra ṅaranya de ni kakṣatriyan saṅ pāṇḍava.
edG:109 vve nikaṅ gaṅgānadī ṅaranya prasiddha enak atis kəta svabhāvanya, tathāpinya n təka riṅ tasik, milu ya pahi ta asin, ya ta kadyaṅga nika, tathā samaṅkana ta kaśaktin saṅ koravakula, amogha niṣphala tan pasāra n təka ri saṅ pāṇḍava.
i rikaṅ kāla sore pva ya ta tumuṅgaṅ parvata saṅ hyaṅ sūrya. akon ta mundura mahārāja duryodhana. i rika ta yan bhīṣaṇa karəsrəs lvir nikaṅ palagan.
ghūrṇita tikaṅ rudhiramahānadī, maryak malun atrigañca usus niṅ kuṇapa, hibəkan de niṅ śr̥gālasaṅgya; alivəran tekaṅ bhūta piśācāmaṅan śavāṅinum rah, svaviśāta tan hana keraṅnya, apan tan hana kari sakveh saṅ malaga. kapva mantuk sira kabeh. paḍa ḍataṅ ri kuvu nira sovaṅsovaṅ aṅinum agoṣṭhy abatabata, kapva mukti bhoga niṅ kavīrapuruṣan, tuməke senayamayam niṅ səḍəṅ maṅharəpakən svarga lavan yaśa.
i rikaṅ sakatambe mesuk, təlas lalu laku nikaṅ rātri təkap saṅ koravapāṇḍava, mijil ta sira muvah iṅ palagan, riṅ kapiṅ vvalu niṅ samara. kapva təlas sannāha riṅ balakośavāhana ṅka ta mahārāja duryodhana n paṅāpyāyana byūha. bhagavān bhīṣma sirānitah anata caturaṅgabala; sākṣāt sāgara katiṅhalanyaṅ byūha, ri denya n atisaṅkaṭa durgevəh linagan. kumva ta de niṅ maniṅkah, baṅun samudra: bhagavān bhīṣma pinakapaṅhulu muṅgv i harəp, iniriṅ de niṅ vatək mālava, dākṣiṇātya, āvantya. ri təlas nika tumut ta ḍaṅ hyaṅ droṇa makaparivr̥taṅ pulinda, dārada, kṣudraka, mallava. tumut mahārāja bhagadatta, makasahāyaṅ magadha, piśāca mvaṅ sakaśeṣa niṅ vatək kaliṅa mahāpuruṣa. ri təlas nika tumut mahārāja vr̥hadbala edG:110 sagulma lavan mekala, tripura, ciccīra. ri vuri nika suśarma trigartarāja makaparivāraṅ vatək yavana mvaṅ kambhoja. ri vuntat nika saṅ aśvatthāma mvaṅ saṅ vatək vigeṇa. ri təlas nika tumut mahārāja duryodhana iniriṅ de ny ari nira kabeh. tatan kasəlatan gumanti bhagavān kr̥pācārya mvaṅ saṅ ratu sāmantapratisāmanta, makādi mahārāja bhūriśrava. mapa ta lvir ni haləp nikaṅ byūha? apan makaryak trigañcavāhana. tumiṅhal pva mahārāja yudhiṣṭhira. kinon ira ta saṅ dhr̥ṣṭadyumnāṅdanana tiṅkah iṅ bala. prayatna ta saṅ inuddeśa. śīghrāṅghoṣaṇe manata senāsamūha. śr̥ṅgātaka ṅaran ikaṅ byūha ginave nira, kadi pucak iṅ vukir kalih siki lvirnya. kramanya: saṅ bhīmasena mvaṅ saṅ sātyaki pinakaśr̥ṅga kanan, saṅ dhanañjaya mvaṅ saṅ dhr̥ṣṭadyumna pinakaśr̥ṅga keri; kunaṅ ikaṅ muṅgv i madhya nikaṅ śr̥ṅgāṭaka, mahārāja yudhiṣṭhira mvaṅ saṅ nakula sahadeva; yapvan ikanaṅ pamuntat nikaṅ byūha surakṣa keri, mahārāja virāṭa mvaṅ mahārāja drupada lavan saṅ pañcakumāra, ghaṭotkaca, abhimanyu, pinakantamūla niṅ vatək ratu sāmanta. ya ta mataṅnya n subaddhāpagəh aṅgəgə̄ lvir nikaṅ byūha śr̥ṅgāṭaka, tan vikāra təmpuhən de nikaṅ sāgarabyūha. ndan bhagavān bhīṣmātah nirbhaya sāhasa tantahən hati, gumuluṅ aṅgiliṅi tumampuh byūha saṅ pāṇḍava, n umanāken ra somaka sr̥ñjaya mvaṅ ra pāñcāla. tan pavāhanaṅ mūlāvāhana təkap nira, tan pavvaṅ ikaṅ vāhana mūla tinuṅgaṅan, bheda saṅke parəṅ hilaṅ lavan vāhananya. an maṅkana kaparākraman bhagavān bhīṣma. katrəsan tāmbək niṅ pāṇḍavabala, norāṅucapmulata ṅaranya. aṅhiṅ saṅ vr̥kodarābhimāna nirādara, tumaṅkəpakən vuk bhagavān devabrata. tatan vyartha ləkas niṅ mahāpuruṣa. pəjah ta sārathi bhagavān santanuputra de saṅ bhīmasena. kahabalaṅ taṇḍasnya de niṅ kaṅkapattrasāyaka. sapəjah nikaṅ sārathi maṅaran suddhatata, yeka n edG:111 asəṅhit ikaṅ koravarājaputra pituṅ siki, maṅaran ādityaketu , bahvāśi, mahodara, aparājita, paṇḍitaka, viśālākṣa, kuṇḍadhāra. ya tika parəṅ umasə̄məmbuli saṅ vr̥kodara. paḍa manahakən salvir niṅ bhīṣaṇamārgaṇa. vvaluṅ siki hru paṅləpas de nikaṅ ādityaketu, limaṅ siki pamanah nikaṅ bahvāśi, nəm aṅ viji pamanah nikaṅ mahodara, saṅaṅ viji paṅləpas nikaṅ kuṇḍadhāra, pituṅ siki pamanah nihaṅ viśālākṣa, tigaṅ siki hru nikaṅ paṇḍitaka, kunaṅ ikaṅ dyah aparājita, tan kinavruhan saṅkhyā ni panahnya. ri samaṅkana nikaṅ ruməbut i saṅ pavanātmaja, ndatan katyalahanāpan savyāpasavya təkap nirāṅləpasakən sāyaka. pira ta kaya nikaṅ rājaputra pituṅ siki? parəṅ pəjah kakənan rodraśilīmukha, kady agyādulura mareṅ yamālaya kahiḍəpanya. aparan tatan səṅhit ta mahārāja duryodhana, tumon sanak nira parəṅ pəjah pituṅ siki pisan, tiniṅhas riṅ varayaṅ təṅgəknya? kunaṅ saṅka ri tan vənaṅ nira mavaghāta saṅ vr̥kodara, mataṅnya r taṅis i bhagavān bhīṣma, liṅ nira: sojar ni kaki saṅhulun bhagavān bhīṣma, tan katon karih kapəjah nikaṅ potraka təkap ra hadyan saṅhulun? bāhulyāṅhulərana rikaṅ pāpa si bhīmasena, ra hadyan saṅhulun hana ri təṅah parihənaṅ, kadi ta n huvusa xsīkaṅ prāṇapraṇaya i ra hadyan saṅhulun, an kaki saṅhulun pratisarā rumakṣā saṅhulun kabeh samasanak.
maṅkana liṅ mahārāja duryodhana. sumahur bhagavān bhīṣma, liṅ nira: sojar ni tanayan mami mahārāja kurupati! apa kunaṅ liṅa mami? təlas mapūrva saṅketa mataṅ ṅhulun lavan kita ri tan dadi mami suruda riṅ palagan. apa pva tan pati kaṅ bhīmasena? svantahankva liṅanta. at rəṅə̄ ta vuvus mami denta laki.
ikaṅ vr̥kodara ṅaranya, vruh mara kita, yan mahātiśaya edG:112 śakti nika. asiṅ korava salahsiki katon ṅke riṅ palagan, byakta juga tan huripanya denya. tan vuvus pargila vuvus mami ri kita laki. kunaṅ pva deya niṅ vvaṅ kadi kita, at pagəhi ta pva loka niṅ śūra, puṅkurakən si paṅgil maṅjayakən iṅ satru.
maṅkana sahur bhagavān bhīṣma, i rika ta saṅ ārya śakuni n sahoddhata pracaṇḍa rabhasomasə̄ manīrṇakən sañjata, makapaṅharəp vvaṅ sanak rasika nəm aṅ siki, makanāmāṅgaja, gavākṣa, vrṣaka, ..., vartajava, śubha; ya tika marampak lavan vadvanya. kapva tikāyudha kuśala, pinaṇḍite śālihotra, prasiddha sinobhāgya riṅ gāndhāradeśa. pamuk niṅ tuṅgal prāṇanya, ya tikāṅhalahala tan paveh maləsa, bəntar rəbah sapaṅharəp saṅ pāṇḍava, sakvehnya vīrayodha, pariksirnananaṅ caturaṅgabala; tambis kesisan saṅ arjuna, kanyatan hanānak nira ṅaran irāvata, patəmvan ira lavan nāginī, putu saṅ nāgarāja maṅaran airāvata, hañar təka saṅkeṅ svarga. tatan pahiṅan kveh ni vadvanya, kudātiśaya tikaṅ kinvehakənya, kadi haṅsānon tasik katonanya n təka ri təṅah niṅ samara, ghūrṇita paṅhriknya tan pantara. ya tāmapag vuk nikaṅ rājaputra nəm aṅ siki subalātmaja, apagut avantah silih tətək silih arug ta yāpan paḍa mahāśūra. prayatna tekaṅ airāvata, an inambulan mindər aśrama lavan kudanyātəhər aṅləpasakən sañjata. ndatan kavismayan rinəbut rinaməs riṅ sarvāstra.
ya ta mataṅnya n jarjarita śarīra nikaṅ dyah irāvān, kadi rinantaga de niṅ rah, kadi liman inum inaṅkuśan. saṅka ri krodha nikaṅ nāgavaṅśa, ya ta mataṅnya n pamanah riṅ pramohanāstra māyā. ya ta mataṅnya n vismr̥ti vulaṅun tikaṅ rājaputra nəm aṅ siki, silih praṅ lavan hambanya. prayatna tārya śakuni, matakut i palvaṅan iṅ saṅ antən salah siki. ya ta mataṅnya n pasārāməniṅ khaḍga, umavantən pratāpa nikaṅ dyah dhanañjayātmaja. bhavisyātutur edG:113 ta ṣaṭrājaputra sakamantyan, muvah apulih aṅəmbuli kaṅ nāginīsuta. kunaṅ tapan lāghava ikaṅ pārthaputra n panuṅgaṅ iṅ kuda, hana n padāty anapak ləmah, hana n lumumpat umə̄r iṅ ākāśa, sūkṣma tan katon rasanya n panəbas riṅ krətala. ya ta mataṅnya n cacah cūrṇa śarīra nikaṅ rajapūtra subalātmaja, pəgat saṇḍaṅanya, tugəl taṅanya, ibab bāhunya, katimpal taṇḍasnya.
pəjah taṅ ṣaṭrājaputra tan pasāra. aṅhiṅ ikaṅ dyah vr̥ṣaka tan ilu pəjah, malayvakən sakitnya. sapəjah nikaṅ rājaputra subalaputra, krodha ta mahārāja duryodhana. sinambe nira taṅ rākṣasāryaśr̥ṅgi, gotra nikaṅ rākṣasa bala, liṅ nira: ayay saṅ rākṣasāryaśr̥ṅgi, papagakən śakti nikaṅ pārthasuta! kadi tat pūrvavairi lavan ikaṅ bhīmasena. vijilakən karākṣasanyu, māyākriyā ikaṅ pasaṅənyu; ndah bvat hayva hinəbaṅhəbaṅ ikaṅ yuvā nāgavaṅśa!
an maṅkana paṅuddeśa ni mahārāja duryodhana. yeka n maṅsə̄ ikaṅ rākṣasa śr̥ṅgi saha kātara ni rūpanya mvaṅ krūranya, katatakut i sañjatanya. ndatan tinaha pinarəṅan saṅsə̄nya de nikaṅ pārthasuta. i rika ta ya n pamasaṅ māyāyudha ikaṅ rākṣasa śr̥ṅgi. nānāvidha lvir nikaṅ rākṣasānuṅgaṅ iṅ kuda, umiriṅ pamuknya, tatan pahiṅan kadbhuta ni sañjatanya, apayapan paḍa vruh iṅ māyāsamara, paḍa vidagdha riṅ jutīndrajāla, tovin mahāśakti.
ya ta mataṅnya n kapvāsahāya hilaṅ tan pasāra, pratidvandvātuṅgatuṅgalan juga tan ora mundur, kadi patəmu niṅ daitya vrətta lavan saṅ hyaṅ indra. kachidra tekaṅ rākṣasāryaśr̥ṅgi, sinavat ta larasnya riṅ khaḍga de nikaṅ dyah irāvān. ya tika n tugəl apalima təke hrunya. sahilaṅ niṅ larasnya
məsat ta ya riṅ ākāśa. ndan tinut ta ya de saṅ nāginīsuta. edG:114 glāna kəlikəlin ta ya tinut inusi nkaneṅ gagaṇa, hinosakən inavaghāta riṅ niśitacandrahāsa.
ri samaṅkananya ri sakṣaṇa pəjah tekaṅ rākṣasāryaśr̥ṅgi de nikaṅ dyah irāvan, tugəltugəl apasatus de nikaṅ khaḍga. tathāpi muvah ta yāsarīra. muvah aṅgəgə̄ śaravaradaṇḍa, muvah tinutuh riṅ paraśvadha təkap saṅ nāginīsuta;
kadi kayu vinaduṅ lvirnya n tugəl tiba tan pasāra. muvah mahurip ta yāsalin rūpādbhuta, muvah umiṅsor ta ya mareṅ papraṅan. tinut atah de saṅ nāginīputra. i rika ta sirār pamasaṅ tejorāśi, surud nira saṅke kanāgavaṅśan.
mijil ta ya suprakāśa parimaṇḍa matəmahan nāganiyuta sahaśraniyuta. ya tāṅəmbulīrikaṅ rākṣasāryaśr̥ṅgi, vyāmoha ta ya tan vruh i paraṇanya. ya ta mataṅnya n patəmahan garuḍa krūrarūpa,
pinaṅanya viniśīrṇakənya tikaṅ nāga tejomaya. katuluyan tekaṅ dyah irāvān, apan milu matəmahan nāgarūpa.
ri pəjah nikaṅ dyah irāvān de nikaṅ rākṣasāryaśr̥ṅgi, krodha ta saṅ dhanañjaya. ya ta mataṅnya n pariksirnakən ira gajah saṅ korava, lavan ikaṅ rākṣasāməjahi ri putra ṅuni, ya ta tinutakən iṅ śaravarāstra. yekāṅsə̄ saṅ koravabala kabeh, sumahab sahinatyan inutthāpanakən riṅ samara. kr̥pa, śalya, bhūriśrava, droṇāsvatthāma, viviṅśati, vr̥hadbala, āvantyarāja, makādi bhagavān bhīṣma, parəṅ anəmbuly aṅləpasakən sañjata. savet ni krodha saṅ vr̥kodara,
edG:115 lumumpat ta sira saṅkeṅ ratha mubatakən gadā nira. kunaṅ tapan tinahənan inudaran hinudanhudan riṅ śarasampāta, vinahan sarvāyudha, sinarambahan salvir niṅ acintyāstra. prayatna ta saṅ vatək pāṇḍava, tumuluṅ praṅ saṅ prabhañcanasuta, paḍotarotaran tikaṅ laga vəkasan.
hana ta mahārāja nīla ṅaran ira, ratu ry anūpanagara, mitra priya saṅ vr̥kodara. sira tāsəṅhit tumon saṅ pavanasuta n kinabehan. maṅsə̄ ta sira, saṅ droṇaputra dinunuṅ nira. enak paraṅkit niṅ papraṅ nira, kadi patəmu niṅ daitya pracinti lavan saṅ hyaṅ indra. ndan lvir kasiṅhitan prabhāva saṅ droṇaputra. kasambi bāhu nira. kunaṅ pva de niṅ kavaicitryan, maləs ta sirāmanah iṅ saptabahlaṭa.
kaparah ta ḍaḍa mahārāja nīla, mūrchita kaləṅgak ry adha niṅ ratha. i rika ta ya n ḍataṅ saṅ ghaṭotkaca, mapulihakən mahārāja nīla. vatək rākṣasa krūra pinakaparivr̥ta nira, təkvan mara pan amasaṅ māyāsamara. ya tāmuhara vulaṅun iṅ vatək korava. avərəg ta yālayv asasaran, tan vruh i parananya, apan katon tugəl rovaṅnya denya.
kabuñcaṅ kavalik ikaṅ manuṅgaṅ iṅ ratha, katiba lavan liman ikaṅ manuṅgaṅ iṅ gajah, təkeṅ makuda kabvaṅ lavan kudanya. tatan hanāṅucap maluyāpraṅa ṅaranya, trāsālayu mulih muṅsi kuṭanya juga sahananya. atyanta de bhagavān bhīṣmātaṅguh akon maluyāpraṅa. ndatan pamisiṅgih kədə̄ girigirin sakveh nikaṅ koravabala. təkvan apan meh sumurupa saṅ hyaṅ āditya, kady atakut i pasiṅhanāda saṅ bhīmasenatanaya, aluvəran tekaṅ praṅ vəkasan, araryan avirāma saṅ pāṇḍava.
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i rikaṅ sandhyākāla, akveh ikaṅ vvaṅ anaṅis asambat, i rika ta mahārāja duryodhana n pare kahanan bhagavān bhīṣma, sādarāṅabhivādātañataña, marṇana parākrama nikaṅ dyah ghaṭotkaca, liṅ nira: sojar bhagavān kaki, ṅhulun makāśraya ra hadyan saṅhulun maṅke, səḍəṅ maṅharəp samara, kadi rūpa nikaṅ pāṇḍava, an pakāśraya n kr̥ṣṇa. tatan hana sandeha ni ṅhulun, apan maṅgalya vvaṅ mahāpuruṣa, tovin paripūrṇa tekaṅ caturaṅgabala, sakṣohiṇī parimaṇḍala ni pvaṅkulun. ri samaṅkananya n paṅīrṇa balakośavāhana. nda aparan ta hetu nika n trāsālayu tan pamyatiṅ ghaṭotkaca? ya tikāṅdadyakən saṅśaye hati niṅ pinakaṅhulun.
tanaya mami mahārāja duryodhana, tan salah kəta vikalpa ni bapaṅku. kumva ta saṅkṣepa nike vuvus mami:
at rakṣa juga śarīranta, salavas nikeṅ raṇakriyā, hayva vadā yāṅicchā riṅ sapolah, apayapan tan vvaṅ baribari ika lavantāṅayu laga; dharmarāja dharmamūrti, mahadurgama gatinya n linavan. kumva ta deya niṅ mataṇḍiṅa: kita ta pveriṅən mami kabeh, an lagana n bhīmārjuna, nakula sahadeva, makādi yudhiṣṭhira. sira ta kabeh ṅaranya, samaṅke lvirnya ri hiḍəp mami, ḍaṅ hyaṅ droṇa, kr̥pācārya, aśvatthāma, kr̥tavarma, śalya, somadatta, vikarṇa, karuhun kakinta, kunaṅ vvaṅ sanakta kabeh, makādi duḥśāsana, rasika ta lumagaṅ ghaṭotkaca. yapvan tan kavənaṅ de niṅ samaṅkana, nda nihan mahārāja bhagadatta. tan apama rasika,
sākṣāt kadi hyaṅ indra mara sira yāvat iṅ raṇa. tan saṅgahən matukəl matiki təkap ni ṅhulun. ndo kasihana edG:117 ta mahārāja bhagadatta, an ra hadyan saṅhulun sārabhūtāpraṅālavan ikaṅ ghaṭotkaca, mavantaha kaśaktin. kadi maṅkenya juga ra hadyan saṅhulun malaga lavan daitya dānava. tan pisan tan piṅ rva təlas aṅjayakən mahāsura.
ndat patīkaṅ rākṣasendra ghaṭotkaca!
tan vihaṅ mahārāja bhagadatta. maṅsə̄ ta sira, umujuṅ kahanan i saṅ pāṇḍava, makavāhanaṅ liman supratīka. asaṅkhya ya pramāṇa nikaṅ sañjata luməpas təkap nira.
kadi bāyubajra ri kāla niṅ mahāpralaya katonan ira. tatan hana pāṇḍavabalāsāra təkap nira. kumimpəl alulunan ri saṅ bhīmasena.
kadi valulaṅ tinibakən iṅ apuy pakatonanya. yeka n taṇḍaṅ mahārāja kṣatradeva, saṅ ratu riṅ darśanapura, mapagakən mahārāja bhagadatta, prottuṅga manuṅgaṅ riṅ mattamataṅga. sahasāmanahakən varṣasāyaka. apa ta lvirnya n śata jarjarita kumbha ni liman mahārāja bhagadatta? muñcar rahnyāsannikarṣa lavan medanya. maṅkin asəṅhit mahārāja bhagadatta, maləs aṅləpasakən tomara mahākrūra. maṅgaluṅgaṅ tanəmnya ri kumbha niṅ liman mahārāja kṣatradeva. aṅhiṅ ta ya təhər aṅuliṅ malayu tan paṅkusaṅkusan. kadīnambahakən ikaṅ pāṇḍavabala təkapnya. krodha tekaṅ ghaṭotkaca, bhīṣaṇābaṅ tikaṅ mata. capalāṅləpasakən tīkṣṇatriśūlāyudha. kumbha nikaṅ liman supratīka tinəṇḍas nira. viṣphuliṅgāṅarabarab dilahnya n ləpas saṅke taṅan saṅ bhīmaputra. prayatna ta mahārāja bhagadatta. ardhacandrasāyaka panuṅsuṅ nira riṅ tīkṣṇatriśula.
sivak ta yāparva, tumiba riṅ ləmah. maṅkin ujjvala dilah nira n krodha saṅ hiḍimbātmaja. muvah aṅuṇḍa lipuṅ prajvalitāgni, dumuka ḍaḍa mahārāja bhagadattābhiprāya edG:118 nira. yekan saput saṅ korava, makādi mahārāja duryodhana, tumavəṅi mahārāja bhagadatta. tan pəgat asulam asalin sañjata mvaṅ vāhana. maṅkana ta saṅ pāṇḍava, prasamāṅrəgəp sañjata, riṅ samarāmuratmarit riṅ sarvāyudha. tatan vuvusən lvir ny ākāranyaṅ palagan de ni rəmukrəmuk niṅ sañjata lavan bhūṣaṇa.
haləp kady ākāśa kahibəkan grahanakṣatra juga lvir nikaṅ samarabhūmi ri vəkasan.
an maṅkana lvir nikaṅ laga. kapvāṅlih anana nissāra gati saṅ vatək vīrapuruṣa, təkvan ikaṅ kuləm sampun təka, bhīṣaṇa saput nikaṅ timirasaṅghāta, tatan katon savayava nikaṅ raṇāṅgana. ghinoṣaṇan tikaṅ senāpratisenā mantuka; kapva paḍa ḍataṅ riṅ kuṭa saṅ korava pāṇḍava.
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saḍataṅ mahārāja duryodhana riṅ svaveśma nira, mahəm malapkəna sira lavan saṅ karṇa, śakuni, duḥśāsana. kalahan saṅ pāṇḍava riṅ raṇa ikaṅ prasiddha ginoṣṭhi nira. mojar ta mahārāja duryodhana, liṅ nira: sojar ra hadyan saṅhulun kita katiga. huniṅan tiki pataña ni ṅhulun i ri kita katrīṇi. tatan saṅgahən punarvācya matiki n sarisari pinajarakən gə̄ṅ niṅ kaśaktin ri bhagavān bhīṣma, ḍaṅ hyaṅ droṇa, kr̥pācārya mvaṅ mahārāja śalya, aśvatthāma, bhagadatta, bhūriśrava, ndatan hana juga vənaṅ mapag vīrya nikaṅ pāṇḍava riṅ raṇa.
ya tika tan vruh ṅhulun ri kāraṇanya.
edG:119 saṅ avaṅgādhipa, hilaṅ vadva ni ṅhulun, hənti sañjata ni ṅhulun, ṅkane təṅah niṅ raṇamaṇḍala; ikaṅ pāṇḍavāṅeṭṭahasa, tan kavənaṅ ya pinratihata devatā tuvi. ya tāmuhara sandigdha ri citta ni ṅhulun. ndo vvaṅən taṅ pinakeṅhulun, mālocita ri prastāvanā nika.
ḍuh sājñā haji! tan saṅgahən asaṅgatapralāpa iki sahur patik haji. hayva juga ra hadyan saṅhulun sandeha prapañca. patik hajīkiṅ maṅaran karṇa tambana kahr̥tśalya parameśvara, yan apa, yan kva təkap haji magave nayopāyanīti.
vehən pva bhīṣma tiṅgala riṅ raṇakriyā usənusən, marapvan ṅhulun juga makolih ikaṅ pāṇḍava saha pininaṅnya ratu sāmanta. tan eṅət karika parameśvara:
ika saṅ bhīṣma ṅaranya, sadākāla kəta rasika yan atiśayāsih rasika riṅ pāṇḍava. riṅ kapana tiki n vənaṅa məjahanaṅ pāṇḍava riṅ raṇa? kaliṅanya: agə̄ṅ kapakṣapātan rasika riṅ pāṇḍava. kunaṅ pva deya ri hiḍəp patik haji, lumampaha juga parameśvara, mara ri bhagavān bhīṣma, kumona matəlasana maṅgamel sañjata, marapvan patik haji luməkas makayaśa hurip nikaṅ pāṇḍava.
aum aum bhāgya ta yan maṅkana. kumva juga de ni ṅhulun. to karihən i ṅhulun ta pva bhagavān bhīṣma rumuhun. yan kāyvana rakva sadayanta ike, hatur marahajəṅ nike. ndah lumampaha saṅhulun maṅke.
luṅha mahārāja duryodhana, mare kahanan bhagavān bhīṣma, iniriṅ denyāri nira, makādi n duḥśāsana. tan asove riṅ havan, ḍataṅ ta sire kahanan bhagavān bhīṣma. təkānambah aṅabhivādāgave kāruṇyavacana, lili nira: sojar ni kaki saṅhulun. iki mataṅnya n ḍataṅ ra putu saṅ mahārṣi, musap pādadvaya saṅ paṇḍita. gumə̄ṅ harəp sih ra hadyan saṅhulun. kadi kaṅ ujar lagi rasa nike taṅis niṅ pinakahulun, an kaki sinārabhāra n sārabhūta makolihaṅ lima sanak, həntyakəna sakulavandhumitranya kabeh.
kumva saṅsipta niki vuvus niṅ pinakahulun: yan tan hana siha ra hadyan saṅhulun riṅ pinakahulun, makanimitta ilik ni kaki ni ṅhulun riṅ korava, athavā de ni kamandabhāgyan saṅhulun karika, kasulakəna de ra hadyan saṅhulun, ikaṅ pāṇḍavānuṅ ilvana de ra hadyan saṅhulun, kunaṅ ikaṅ puṇyadharma saṅ mahārṣi, pvaṅkulun karṇānumatan ra hadyan saṅhulun umijileṅ raṇa, mintonakəna gə̄ṅ ni sih pvaṅkulun riṅ pinakahulun riṅ korava. təlas maku makolihaṅ pāṇḍava saha vandhumitranya kabeh. ndan yan paṅənoha ri citta ra hadyan saṅhulun vita ya.
an maṅkana liṅ mahārāja duryodhana. alarāsəkəl ta hr̥daya bhagavān bhīṣma. humənəṅ sira tumuṅkul, maṅənaṅən i pajar mahārāja duryodhana; bhaviṣyākəcap osah aṅəṭṭahasa sira, atəhər tuməṅhakən vulat nira, abaṅ mata nira savet niṅ krodha. vəkasan mojar ta sira, məṅgəp samasāntvavacana vuvus nira; liṅ nira: sojar ni tanaya mami mahārāja duryodhana, atyanta səkəl ni hati mami de nika vuvusta. apa hetu niṅ maṅənakən vuyuṅ maṅkana? kumva kaliṅan iki vacana mami: atyanta mara de mamy amrihakən kita. kunaṅ pva de ni kaśaktin iṅ pāṇḍava, nihan kamisiṅgih tan paṅgarit mātra. hana mara panonanta, təlas maraṅ phalguṇa magavayāgnitarpaṇa ri kāla niṅ khāṇḍavavanadahana, huvus mata yāpraṅ lavan bhaṭṭāra kirātarūpa, saṅ jñāpaka riṅ mahāprabhāva ṅaran ika. nihan ta vaneh: kāla niṅ gograhaṇacarita, barīnalapan takuraṅ mara kita kabeh təkapnya, kaliṅanya:
syapa ta vənaṅ malahakənaṅ pāṇḍava riṅ raṇ? kadyāpuṅguṅ juga kita ri hiḍəpku. anumāteki vuvusku: edG:121
ikaṅ vvaṅ yan meh matya, mas juga panonya riṅ kayukayu. ndah maṅkana ta kitaṅ duryodhana manko. haləpa meh maṅavaśā ta kunaṅ ikaṅ mr̥tyu ri kamu, mataṅnya n viparīta dahat panonyu i rikaṅ gati maṅke. tan səṅgahən matakv aṅḍuḍuk ajro. kita mara prasiddhāgave tukar ṅuni lavan ikaṅ pāṇḍava. kitātah lumagā yāpraṅa maṅke vih. ṅke ta kita k tona kasiṅhapuruṣanta. kunaṅ aku, ikaṅ somakapāñcālādirāja juga lavanaṅkva, denya k pilihpalah lavan ika, ika tatan śikhaṇḍi athavā kanyā, apan huvus samayaṅku ṅuni, ikaṅ tan dady asannikarṣa lavan strī pumān, yadyapi puṇyakənanya huripnya kəta ya tuvi, tathāpi tan patyana juga ya ikaṅ śikhaṇḍi. laku t antuk huvus, pahenak turunta! sakatambe aku k ləkasāpraṅa, ika ta deyaṅkvālaga:
salavas niṅ pr̥thivī pva, samaṅkana ta lavasa nikaṅ vvaṅ mucap i ləkasaṅkva riṅ raṇa, i vruhanta!
lvir kavaṅhəl citta mahārāja duryodhana, de ni vuyuṅ bhagavān devabrata. manambah ta mahārāja duryodhanātəhər mantuk iṅ svaveśma nira. i rikaṅ sakatambe mesuk, i rikaṅ vaṅuṇḍahināgə̄ṅ, ri kapiṅ saṅa niṅ laga, avuṅu ta mahārāja kurupati, kumon i saṅ duḥśāsanāṅhyasana ratha, liṅ nira: antən i ṅhulun saṅ duḥśāsana, at saṅkəpakən pakəkəs nikaṅ ratha, ikaṅ samāpakəna uṅgvana bhagavān bhīṣma n papraṅa məne.
makaphalā sukānta marika n karakṣa sira. sukānta ṅaranya:
ri vənaṅa niroməjahanaṅ pāṇḍava riṅ raṇa. hayva ta sira vineh umarəpakənaṅ śikhaṇḍi. huvus vruh mara kite edG:122 pūrvasamāropa nika, təlas kajar de nira bhagavān kaki riṅ udyogacarita. vvaṅ vaneh jugāpraṅa lavan śikhaṇḍi. hana marārya śakuni, mahārāja śalya, kr̥pāsvatthāma, viviṅśati, səḍaṅ samaṅka humarəpakənaṅ śikhaṇḍi.
tan vihaṅ ikaṅ duḥśāsana ri pakon mahārāja duryodhana; lumampah umijil mareṅ papraṅan, makapaṅhulu mahārṣi bhīṣma. katon pva bhagavān bhīṣma de saṅ arjuna, kinon ira ta saṅ dhr̥ṣṭadyumna, śikhaṇḍi tan kadoha, ṅuniveh ikaṅ dyah abhimanyu.
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atha ri ḍataṅ bhagavān bhīṣma ri təṅah iṅ kurukṣetra, maṅdani ta sira tiṅkah niṅ vadva. sarvatobhadra ṅaran ikaṅ byūha dinaməl nira. ḍaṅ hyaṅ kr̥pācārya, kr̥tavarma, śakuni lavan ratu riṅ kāmboja, sudakṣiṇa, vaiśya, makapugəran ta bhagavān devabrata, samaṅkana saṅ pinakamukha nikaṅ byūha sarvatobhadra, mvaṅ sakveh saṅ koravasuta. kunaṅ pinakalambuṅ kanan, ḍaṅ hyaṅ droṇa, bhūriśrava, śalya, bhagadatta. yapvan pinakalambuṅ keri, āvantya, somadatta, jayadratha, saṅ āśvatthāma kunaṅ pinakamadhya nikaṅ byūha, mahārāja duryodhana, makaparivāraṅ vatək trigarta. yapvan ikaṅ pinakaburit, śrūtayuḥm mvaṅ alambuṣa. nahan ta krama nikaṅ byūha ri saṅ korava. maṅkana tah saṅ pāṇḍava, sakrama ni byūha saṅ korava dinaməl nira. vinibhāga sakveh niṅ mahātiśaya śakti nira. mahārāja yudhiṣṭhira, saṅ bhīmasena, saṅ arjuna, nakula sahadeva, śikhaṇḍi, sātyaki, ghaṭotkaca, abhimanyu, mahārāja drupada, kapva ya tākaya. yathānurūpa de nirātiṅkah sovansovaṅ. samasama pratihata lvir nikaṅ laga, apan subaddha de niṅ aṅdani byūha. saṅ abhimanyu lvir katon praṅ nireṅ samaṅkana, matəmu lavan rākṣasālambuṣa. sahasrasāyaka edG:123 linəpasakən ikaṅ rākṣasālambuṣa; ndan kapaḍan śaktinya de ni panah saṅ dhanañjayasuta, saṅaṅ puluh siki. drava nana vih bāhu nikaṅ alambuṣa, kəna de ni panah saṅ pārthātmaja. asəṅhit pvekaṅ rākṣasapati, mataṅnya n valəs riṅ krūraśatasahasraśilīmukha. ndan lvir kagarit śarīra nikaṅ subhadrātmaja təkapnya. krodha ta sira, paraṅsukikr̥taśara luməpas de nira, hru dhūmeṅ muṅkura. enak pva pamalakaṅ ikaṅ alambuṣa. ya tika n pinanah inosakən de saṅ arjunaputra. kaparibhavan manah nikaṅ rākṣasādhipa. mataṅnya n pamasaṅ tamasə̄maya, pətəṅ agaməlan tan pasiṅkaban. bāhulya katona mātrāvayava nikaṅ papraṅan? kaputuṅan citta saṅ phalgunātmaja təkapnya. humənaṅ ta sira. hana ta haji pinasaṅ nira, bhāskarograjanana ṅaranya, hru vənaṅ mijilakən āditya mahojjvala.
yeka n prakāśābrəsih malilaṅ ikaṅ rat vəkasan, enak pva pakatonan ikaṅ samarabhūmi. asiṅ astra nikaṅ rākṣasālambuṣa jugān kasaṅhāra təkapnya saṅ abhimanyu. tatan vənaṅ apulih luyuluyuk tan paṅgarit,
kadi tan pasāra niṅ padmasamūha inuli niṅ alas maṅameda. prayatna ta sakveh saṅ korava, sumahab ikaṅ rākṣasān meh karahatana. maṅkana ta saṅ arjuna vih, prayatna sira tumuluṅ praṅnyānak nira. kunaṅ tapan kapəṅkər guluṅ niṅ ratha nira, kahalaṅan de ni ratha bhagavān bhīṣma. katuhvan mara bhīṣaṇa bhagavān devabratān səḍəṅ krodha manuṅgaṅ iṅ ratha.
kady apuy alas səḍaṅ pracaṇḍojjvala, makadilah cāpadaṇḍa nira, makakukus vəltuk nikaṅ ləbu kambah de ni ratha nira. təkvan pva təkap nirāṅudanakən śarajāla. atitir edG:124 aganas apanas akrəp, tan kəna tinaṅgul rəmək arəmuk makuṭa nikaṅ vīrakṣatriyasaṅgya. rəmpu ikaṅ kavaca lavan rukuh, rantaṅ lamada lavan ampikampikan de ni siratsirat ni vr̥ṣṭi bhagavān bhīṣma. tatan hana vənaṅ anolih ṅaranya, paḍalayu.
trāsāvalikan abyuran ta vadva saṅ pāṇḍava, aṅuliṅ alayu sakveh ni vāhananya, kadi ləmbu vinurug riṅ gopāla kahiḍəpanya, pavunya pasambatnya juga karəṅə̄. tan papramaṇa mara təkap saṅ dhanañjayānimbali panah bhagavān bhīṣma. hanahana piṅ satus pva sirān tugəl de saṅ pārtha. ndan tumuluy asalin asulam juga sañjata nira.
mulat atah saṅ pāṇḍava katrəsan.
tatan vruh i palayvana parana palakvana paritrāṇa.
kadi ləmbu kapətək iṅ latək. təkvan mara yan sore, sumurup saṅ hyaṅ āditya, mundur ta sirātəhər ghumoṣaṇekali bala mary apraṅa.
rikaṅ sandhyākāla pva ya ta, maṅənaṅən ta mahārāja yudhiṣṭhira, aṅənəkənək de ni kavyavasāyavikraman bhagavān bhīṣma. mehmeh pisan tabəhan iṅ kuləm, mahə̄m malapkənātah saṅ pāṇḍava mvaṅ saṅ vatək vr̥ṣṇi saha sr̥ñjaya. mojar ta mahārāja yudhiṣṭhira, mahārāja kr̥ṣṇa pinakapratipādya nira, liṅ nira: ra hadyan saṅhulun mahārāja kr̥ṣṇa, tontonən ta kaśaktin bhagavān bhīṣma. yadyapi saṅ hyaṅ indrāṅulvala bajra, saṅ hyaṅ yama maṅgəgə̄ daṇḍa, saṅ hyaṅ baruṇa maṅgəgə̄ pāśa, saṅ hyaṅ edG:125 baiśravaṇa mamutəra gadā mahādbhuta, sira ta kabeh an aṅga nira kapaṅpaṅa riṅ raṇa, tan kadi bhagavān bhīṣma. saṅkṣepanya:
mahārāja kr̥ṣṇa, ya tiki sinaṅgah kələm riṅ lara kaṅkən tasika. ṅhulun tiki si mārga niṅ kulavāndhavamitra n bhraṣṭa saṅka riṅ rājya, ṅhulun hetu niṅ sakalakṣatriya pəjah. ṅaran iṅ maṅkana:
hurip kəta sinādhya ni ṅhulun; yapvan ta n kapaṅgih mahādurlabha.
hana pva śeṣa nikaṅ hurip mātra enaka jugaṅ magave dharmakārya, tumiṅgalakənekiṅ yuddhakriyā. paramārthanya: yan hanānugraha saṅ paṅəmpvan ri ṅhulun pāṇḍava, hayva ta ya virodha lavan dharmamārga, kasihanājarən basa ṅhulun.
ḍuh sājñā haji mahārāja dharmātmaja! hayva ra hadyan saṅhulun priyatin, kadi ka tan hana rantən ra hadyan saṅhulun sira kabeh, kapva mahāśakti mahāprabhāva sira kabeh. kunaṅ yan kva liṅa haji, kitāpraṅa lavan bhagavān bhīṣma, kitāṅadva kaśaktin mvaṅ śantanuputra, yan maṅkana ājñā parameśvara riṅ pinakahulun, luməkasa ikeṅ kr̥ṣṇa tan panapekṣā kāla. kumva te rikaṅ pajara ni ṅhulun. ndah pəjah ta bhagavān bhīṣma ri təṅah iṅ raṇa de ni ṅhulun. jaya ṅarana saṅ pāṇḍava. syapa tika saṅgahən rumahati bhagavān śantanuputra? ṅhulun niyatanya sinaṅguh bhīṣmahantā. nihan sinandayana nikaṅ ujar. saṅ arjuna kəta prasiddha prāṇabahiścara ni ṅhulun. kīrtya rasika tikaṅ prayojana ni ṅhulun maṅke. kalapana pva rasika yaśa de ni ṅhulun, alib mara tan yukti nika. kumva mara paramārthanya: saṅ arjuna lavan ṅhulun ta pva sumiddhakəna prārthana parameśvara. hana karika musuh tan pəjaha de saṅ dhanañjaya, sabarinya n pakasahāya ṅhulun? edG:126 bhagavān bhīṣma pva kasaṅśaya parameśvara. aparan tah tahan ri təlas atuhālpajīvita?
uḍu aum aum mahārāja kr̥ṣṇa, siṅgih dahat vuvus ra hadyan saṅhulun! kunaṅ tapan tan yogyaṅ pinakahulun kumona ra hadyan saṅhulun apraṅa, apan hana pūrvasaṅketa ra hadyan saṅhulun ṅuni: ika si kevala sahāya juga riṅ raṇa, tanpa katəkāvak ra hadyan saṅhulun amatyana musuh. ya tika tan enak ya tan kasatyakəna. kunaṅ inantus nikeṅ ujar niṅ pinakahulun: kr̥tasamāyā kəta ṅhulun lavan bhagavān bhīṣma rikana. rasa ni pratijñā nira: tan paramārtha hyun apraṅa, tuhun lumampahakəna pakon iṅ duryodhana juga liṅ nira. tuhun umagəhakənāmbek niṅ kaśaktin, taha, kevala kapaṅguhan iṅ kaḍatvan de saṅhulun pāṇḍava jugenujarakən ira. paramārthanya: tan enaka kariṅ kumva. saṅhulun kabeh maruvuga marā ri bhagavān bhīṣma, tumañakəna ry upāya niṅ makoliha ri sira, dugadugānambaha ri sirāmalakvānugraha. enak pva tathya ni de nirājara məne. samaṅka ta nvaṅ luməkasāpraṅa.
a, maṅka ta pva kahyun haji, kənoh ika praya saṅ nātha. rantən haji milva yan maṅkana.
təlas mayv alapkəna saṅ pāṇḍava, lumampah ta sira mare bhagavān bhīṣma, makeriṅ mahārāja kr̥ṣṇa, aṅənəs maluput kavacāstra, sādarāṅusap caraṇapāṅśu. masvāgata ta bhagavān devabrata:
ndah svāgata ta mahārāja kr̥ṣṇa, təkakəna tāvakta, kita kabeh saṅ pañcapāṇḍava!
aparan ta prayojananta? apa kahyunta siddhakəna mami? yadyapin pirevəhanya tuvi, ndan palar ya tan luputa de mami.
an maṅkana liṅ bhagavān bhīṣma. sumahur mahārāja yudhiṣṭhira, dīnāsəmu suma de nirāmijilakən śabda, lvir edG:127 gadgada de ni ili niṅ luh. salvir niṅ aməlasarəp ta pva təkap nira; liṅ nira: sājñā bhagavān kaki! kumva rasa ni panambah ra putu saṅ maharṣi. rasātujəga ta yan rasana, amintenanugrahan nayopāya, mārga saṅhulun pāṇḍava mantuka riṅ rājya muvah, ndatan pagavaya pariksirna niṅ kṣatriya vita ya. kumva ta kaliṅan i pvaṅkulun təmən. ikaṅ sādhana niṅ jumayakəna ra hadyan saṅhulun riṅ raṇa, ya tikānugrahakəna ra hadyan saṅhulun riṅ pinakahulun. ka nya mata hana ganta ra hadyan saṅhulun kachidra. dadya n hana popāya nika yan maṅkana. lāghavānihaṅakən sañjata pva pinakasvabhāva ra hadyan saṅhulun; riṅ kapana ta sañjata niṅ pāṇḍava tan vyartha?
śīrṇa paravaśa mara vadva niṅ pinakahulun de ni sampāta saṅ mahārṣi mahātiśaya. ikaṅ valəsa ra putu saṅ mahārṣī ra hadyan saṅhulun, ri tan kalipvana niṅ pāṇḍava n alapa prāṇa saṅ mahārṣi, ya tika sinambahakən saṅhulun kabeh.
ḍu maṅka kapva kaharəp ni putuṅku. kadi prayojananta rikana tambeyan iṅ praṅ ta pva pinalakunta. oṁ kasiṅgihan tika.
yan hanākv ahuripa ri təṅah niṅ raṇa, pisaniṅu siddhā kāryanta? satya tan mr̥ṣāvāda vuvuskv iki. kunaṅ yan kaparājaya kami riṅ raṇa denta, avas kitāmaṅguh sakeṣṭinta. pininta pva hurip mami maṅke. atha liṅa mami: ta kamtəṅəta prāṇa kakinta, maran siddha prayojananta.
hate mayi hataṁ sarvam,
yāvat mati kami məne təkapta, tāvat matīkaṅ sakalakorava. ndat ləkas ta huvus gavayakən denta. edG:128
ndya karih gavayən svantahan liṅanta.
sabarinyan tamakən sañjataṅku tapva, samaṅkanaṅ mahāśūra vənaṅa məjahanāku riṅ samara, yan apa katiṅgala sañjata. yan hana vvaṅ mucapakənaṅ strī ri harəp mami, ṅaran iṅ strī juga saṅguhənya, alap tasə̄n mogha lupa juga taṅan mami yan maṅkana, mari maṅgəgə̄ śastra. nda kahinya yan lavanaṅkva harəpharəpan ikaṅ strī riṅ raṇāṅga, mūrchā lumay kavakava ta kami n maṅkana. hana kari strī yuktya humarəpakəna i rikiṅ laga, nyapan tahan liṅa ni putuṅku. apāmbəkta rikaṅ śikhaṇḍi? strīsvabhāva marika. kadi tan təlas majar kakinta rikana i kita;
mūla strī kəta prasiddha ni śikhaṇḍi; vəkasan atika n patəmahan jalu, yaya mara, paṅrəṅə̄nta ri tattva nika. maṅkana patattvayoni nikaṅ śikhaṇḍi. kumva ta deya ni putuṅku, saṅ arjuna ikaṅ śikhaṇḍi athavā paṅarəpanta, yat ləkasāpraṅa lavan aku məne; apayan maṅke pratijñaṅku:
yadyapin vigrahan ləpasana sañjata, yaya juga tan valəsaṅkvāṅavaghāta, yak anon dhvajāmaṅgalya, mvaṅ yak anon jalujalu makapūrvakaṅ strī. kita pva saṅ arjuna makadhvaja vānara, vastu niṅ amaṅgalya ṅaran ika, apaṅarəpa pva kita jalujalu makapūrvajanma strī, tan kasoveyana juga n pakolihāku riṅ raṇa. lavan ta vaneh: tan hana yogya hiḍəp mami vaneh, anuṅ yogya malapa jīvita mami, aṅhiṅ saṅ arjuna juga, təlas katon iṅ smr̥ti. ndah konta rasika saṅ dhanañjaya usənusən sumiddhakəna sapakon mami, marapvan t anuṅgalakən kavijayan. edG:129
an maṅkana liṅ bhagavān bhīṣma; harṣāgiraṅ ta citta saṅ pāṇḍava, an sampun kr̥tānugraha. mantuk ta sira ri təlas nirānambah. tuhun saṅ arjuna ta lvir manastāpa. ya ta mataṅnya r paṅucap mvaṅ mahārāja kr̥ṣṇa, liṅ nira: sojar ra hadyan saṅhulun mahārāja kr̥ṣṇa. yogya karih ṅhulun matəmvāpraṅa lavan bhagavān bhīṣma? guru kaki kəta sira. prajñākr̥tadīkṣita, prasiddha tuhan iṅ kurukulasantāna, tan kolyan iṅ kadi ra hadyan saṅhulun.
rikana rakva kāla ni ṅhulun rare, makisapvan ta rakvaṅ pinakahulun ri sira, sabarinya saṅkeṅ paməṅaməṅan, ya ta rakvāgələh śarīra nira de ni ləbunyāvak niṅ pinakahulun, ndatan aṅəluh rakva sira, om juga rakva liṅ nira. nihan ta rakva vaneh liṅ nira, yan panaṅguh rakva ṅhulun i sira bapa, sumahur ta rakva sira:
taha laki tan bapanta ṅhulun, kaki tika si liṅanta. kva kvan ira maṅkana, ujar niṅ harṣa ṅaran ika.
ndya ta yogya niṅ pinakahulun məjahana sira? kunaṅ ikaṅ yogya pakəna ni ṅhulun, matyanaṅ korava saha bala juga. hayvālaga vvaṅ kadi sira!
narāryārjuna! siṅgih kəta vuvus rakryan; tuhun pagəhanta ri dharma niṅ kṣatriya juga donanya. tan hana halanyāt pakoliha bhagavān bhīṣma; tovin pratijñā nira ta ṅaran i kāyvananta. kita rakvenastvakən iṅ devatā bhīṣmahantā; tan hana vaneh, yan lena saṅke kita. tovin tan hana mārga ni kavijayanta vaneh, bheda saṅke pəjaha bhagavān bhīṣma; paramārthanya:
at pahapagəh ta pvāmbəkta n pəjaha bhagavān bhīṣma. hayva sigasigun dolāyamānacitta! at pisiṅgih ta pva vuvus ni ṅhulun, kadi rūpa saṅ hyaṅ indra, at pituhu sojar bhagavān vr̥haspati rakva rikana. ndya vuvus nira? nihan:
yadyapin brāhmaṇātuha vihikan maṅaji, yan katəkātatāyi, ahyun amatyana, tan apa rakvāməjahanaṅ maṅkana. kita pva ya ta makasaṇḍaṅ dharma kakṣatriyan. ndya tekaṅ sinandehanta?
un ta vaneh, katuhvan ta yan maṅkana. ndan kumva ta bheda nikaṅ ujar: śikhaṇḍi ta ṅaran ikaṅ makoliha bhagavān devabrata, apan tiṅhal nireṅ śikhaṇḍi hetu nira n patiṅgal sañjata. kunaṅ ṅaran i ṅhulun ika, anutnut upāya juga, tan prasiddha saṅgahən aməjahi ri sira. yan maṅkana de niṅ agavaya yukti, tade patik haji lumampahakəna sapakon ra hadyan saṅhulun.
iti maṅkana lvir ni niścaya saṅ arjuna riṅ avan. bhaviṣyati ḍataṅ ta saṅ pāṇḍava ri svaveśma nira.
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paścāt rikaṅ sakatambe mesuk ri kapiṅ sapuluh iṅ divasa, komalābrəsih ikaṅ kāla ri samaṅkana, apan vahu mijil teja niṅ āditya, tinabəh taṅ kəṇḍaṅ mvaṅ paḍahi, asaṅgani mvaṅ śabda niṅ śaṅkha, mijil ta saṅ pāṇḍava riṅ papraṅan, makapaṅulv ikaṅ dyah śikhaṇḍi; dinanan tikaṅ balasamūha edG:131 mvaṅ sakveh nira rotakula vīrapuruṣa. śakaṭabyūha ṅaran ikaṅ byūha dinaməl nira saṅ pāṇḍava. saṅ śikhaṇḍi pinakaḍvadagrahulu; saṅ bhīmārjuna pinakacakrarakṣaka kanan keri; saṅ pañcakumārābhimanyu pinakapr̥ṣṭharakṣaka; sātyaki dhr̥ṣṭadyumna pinakagoparakṣaka; mahārājayudhiṣṭhira pinakamadhyarakṣaka, mvaṅ saṅ nakula sahadeva; tumut ta mahārāja virāṭa mvaṅ drupada ri vuri, mvaṅ ra kekaya lavan dhr̥ṣṭaketu, sireka prasiddha pinakajaghananya raksaka. maṅkana krama nikaṅ byūha ri saṅ pāṇḍava. maṅkana tah saṅ korava, huvus agave byūhāniṅkah balasamūha. bhagavān bhīṣma pinakagraśikhara; tumut ta ḍaṅ hyaṅ droṇa ri vuri nira, iniriṅ de saṅ vatək korava rājaputra lavan saṅ aśvatthāma, mahārāja bhagadatta, kr̥pa, kr̥tavarma; ri huvus nika ra kāmboja sudakṣina, māgadha jayatsena, sobala, makapugəran mahārāja vr̥hadbala; ri vuntat nika tumut taṅ ratha sagala tan kasəlatan, saṅ suśarma pinakajaghananya rakṣakānta niṅ byūha. paiśacikabyūha ṅaran ikaṅ byūha dinaməl nira, dadi n rākṣasabyūha kunaṅ.
ika piṅ sapuluh ni kāla nikaṅ lagān prasiddha katon kaśaktin bhagavān bhīṣma, sapuluh ivu kveh nikaṅ ratu pəjah samaṅkana de nira; kunaṅ ikaṅ liman samaṅkana ta kvehnya muvah, ikaṅ kuda satus lavan sāyuta, ikaṅ ratha sevu limaṅ atus, ikaṅ padāti rvaṅ atus ivu.
prajvalito raṇe bhīṣmo vidhūma iva pāvakaḥ,
iniṅətiṅət pva rūpa bhagavān bhīṣmān səḍəṅ pracaṇḍādbhuta ṅkane raṇa, sākṣāt apuy murub tan pakukus juga lvir nira. ya ta mataṅnya n rinəbut kinabəhan sira de saṅ edG:132 pāṇḍava. ndatan vigani ta sira, dhīra dhārakāṅadəg anihaṅakən cāpadaṇḍa,
kadi rūpa niṅ vukir pinarivr̥ta niṅ megha makandəl. maṅkana ta saṅ koravakula, tar taṅakən kaśaktin bhagavān bhīṣma, yatnānuluṅ aṅləpasakən sarvāstra. tumiṅhal ta saṅ dhanañjaya, kinon ira ta saṅ śikhaṇḍi marəke harəp bhagavān bhīṣma. maṅsə̄ ta saṅ drūpadātmaja, tinutakən de saṅ vatək pāṇḍava. maṅkana tah saṅ korava, saparan bhagavān bhīṣma tinutakən de saṅ korava. marək pva bhagavān gaṅātmaja ri mahārāja yudhiṣṭhira. i rika ta sira n paṅəḍapi:
putuṅku laki mahārāja yudhiṣṭhira, saṅ mahāprājña vihikan iṅ sarvāgama, rəṅvakən ike vuvus mami; dharma lavan svarga kajar de niki. ṅhulun iki bapa kəlikəlin ike śarīra ni ṅhulun, mogha kumətər ikeṅ sarvasandhi. tan kāla mami vənaṅāmatyana śatru iki maṅke. mataṅnya n deyanta: at kon teka saṅ arjuna maṅsə̄ usən makapaṅarəpa śikhaṇḍi, yatanyan tan kavādhakana kita t gavayakəna pəjahaṅkva.
vruh pva mahārāja yudhiṣṭhira n maṅkana kāraṇani lihat bhagavān bhīṣma ri sira; maṅsə̄ ta sirātəhər umabətakən śvetacāmara nira; akon sumahabomaṅsə̄ kaliṅan ika.
samaṅkana ta yan adbhuta praṅ saṅ korava pāṇḍava, enak taṇḍaṅ nikaṅ dyah śikhaṇḍi ri bhagavān bhīṣma, kadi həlaṅ anon māṅsa kahiḍəpanya, tumuluy amanah aṅibəki edG:133 ratha. ndatar vava rəṅə̄ bhagavān devabrata, pijər kədə̄ manīrṇakən ikaṅ ratu sāmanta liṅ nira. tumular pva tiṅhal nira, tinon ira taṅ dyah śikhaṇḍi, səḍəṅ sahoddhattānihaṅakən laras; abaṅ tikaṅ matāpan de niṅ krodha, aṅəmbusan ikaṅ ucchvāsa, apan valiṅ nira rājaputrānantara mahāśakti, mataṅnya r valəs aṅləpasakən tīkṣṇasāyaka.
hana vvaṅ prayojana haṅəta ni śarīranya, pinrihnya ta tiba nikaṅ udan tinavəṅanya, yadvat kadyaṅga nika, tadvat maṅkana ta bhagavān bhīṣma, ar tahən i panah saṅ śikhaṇḍi riṅ panah. hana ta yan kva paḍā nira:
kadyaṅga niṅ māsa māgha phalguṇa, an pagave pati niṅ ləmbu makveh, tathā maṅkana ta bhagavān bhīṣma n panīrṇakən sahinati saṅ pāṇḍava. sakrodha ta saṅ arjuna, mataṅnya n pamanah laras bhagavān bhīṣma riṅ ballaṭaśara. tatan dva pəgat ta ya papitu. i rika ta bhagavān bhīṣmānambut lipuṅ. ya ta dinukakən ire saṅ arjuna. yatna ta saṅ dhanañjaya, pañcaśara pamapag nire ləpas nikaṅ lipuṅ. pəgat ta ya palima tan pasāra. maṅkin krodha ta bhagavān bhīṣma. ndan labdhasmr̥ti ta kunaṅ sira vəkasan. mataṅ yan kvāṅənaṅən ira:
tahātakut ta ya riṅ lagi, vənaṅ umatīṅ ratu piraṅ koṭi, makasādhanaṅ cāpadaṇḍa. ndan kumva tiki ṅganya, ikaṅ ratu tan karakṣa de bhaṭṭāra viṣṇu ika pəjah deṅku. ikaṅ pāṇḍava pva ya ta, bāhulyāṅgarita mātra sañjatankv i ri ya? edG:134 siṅgih apan rinakṣa bhaṭṭāra viṣṇu tika ya. lavan ta vaneh iki kāraṇa rvaṅ siki ta karih nimittaṅku tan vənaṅ apraṅa lavan ikaṅ pāṇḍava. ndya taṅ kāraṇa rvaṅ siki:
si tan yogya niṅ pāṇḍava pəjahanaṅkva mvaṅ strīsvabhāva tikaṅ śikhaṇḍi hinarəpakənku maṅke.
vruh ta ku n təka niṅ mr̥tyu maṅāveśa ri śarīraṅkv i maṅke. maṅkanālocita bhagavān devabrata ri jro hati. ya tika hinayvan de niṅ vatək r̥ṣi devatā, inastvakən sinaṅgahan yukti. tumiba taṅ puṣpavarṣa, sahāniṅ atis mvaṅ sugandha cūrṇa, cihnanya n agiraṅ saṅ vatək devatā mvaṅ vatək r̥ṣi riṅ ākāśa; lavan kumva tekaṅ śabda karəṅə̄ de bhagavān bhīṣma:
ndan tumiba ta saṅ bhīṣma saṅkeṅ ratha, kahyun irātika n matya rasika.
an maṅkana n liṅ nikaṅ śabda karəṅə̄ riṅ ākāśa de bhagavān bhīṣma. mari ta sira masə̄ ri saṅ arjuna, mahuvusan sirāṅləpasakən sarvāstra niśita. ikaṅ dyah śikhaṇḍi atah maṅkin uddhatāṅupatapit riṅ śilīmukha. ndatan cheda bhagavān bhīṣma, niścalāpagəh juga sira,
kadi vukir kāla niṅ liṇḍu niṅ pr̥thivī. tuhun panah saṅ arjuna tah mamikāre sira cihnanya, puṅgəl dhvaja nira, pəjah sārathi nira, kahabət de ni sañjata saṅ dhanañjaya; an kapañcaran bhagavān devabrata, vinarah nira tan dyah duḥśāsana, liṅ nira: ai putu duḥśāsana! nora vənaṅa lumagāku yāvat iṅ raṇa, yadyan devatā tuvi, kimuta daitya dānava rākṣasa mānuṣādi, pisaniṅu ikāṅarita edG:135 mātra sañjatanya. kathamapi tekaṅ dhanañjaya, vikāra kapañcaran aku denya.
an maṅkana paṅucap bhagavān devabrata lavan ikaṅ dyah duḥśāsana. muvah ta sira pinanah riṅ niśitasāyaka de saṅ dhanañjaya. muvah ta sirāvarah ri saṅ duḥśāsana, liṅ nira:
putu duḥśāsana, ikiṅ panah kuməne śarīraṅku, alaṇḍəp abənər, sākṣāt kadi bajrāśani paṅarəpnya; anavarata tan pəgat ta ya n linəpasakən; yeki hru ni śikhaṇḍi niyatanya. nihan ta vaneh: kadi brahmadaṇḍa, kadi nāgāharəp anahuta, bheda saṅkeṅ tumərus təke hatiṅku, kadi dūta niṅ yama kahiḍəpanya, eṅa prāṇaṅku denya. tan panah niṅ śikhaṇḍi tapva ya. syapa pva makasañjata iku? svantahan liṅanta putu:
nora vaneh makasañjateki lena saṅke dhanañjaya.
maṅkana liṅ bhagavān śāntanava. ndan hana tah śeṣa niṅ kamahāsiṅhapuruṣan ri sira. hayu n apulihanāṅga ny abhiprāya nira. mataṅnya r pabandha kavacāṅunus khaḍga, tapvan turun saṅkeṅ ratha. vavan ta sira pinanah riṅ anekaśilīmukha, syuh rəmək teka kavaca nira. i rika ta yan palayu tan panolih ikaṅ vīrayodha ri saṅ korava, girigirin an ton śatajarjarita śarīra bhagavān devabrata. vəkasan təka ta saṅ vīrapuruṣākveh tan paṅkura, sumaput aṅəmbuli ri bhagavān bhīṣma. ndan kumva ta śabdanya sovaṅsovaṅ: alapalap tibakən, at sikəp, at pati, ndak dagiṅdagiṅnya!
maṅkana liṅ nikaṅ śabda marək ri ratha bhagavān devabrata. i rika ta yan katon syuh śarīra nira, rvaṅ aṅguli tapva səlanya riṅ sakaninsakanin. kapva teka sak atəb əñcar humis rahnya edG:136.
tiba ta sira kajuṅkəl saka riṅ ratha, mulat ta saṅ para vatək devatā saṅkeṅ ākāśa, ṅuniveh saṅ korava, ndan parəṅ rakva tiba ni hati nira kabeh lavan tiba bhagavān bhīṣma təkap ni sañjata saṅ arjuna. guməntər tibeṅ kṣititala, cañcala kadi ginañjuh.
ndatan kaharas riṅ ləmah bhagavān bhīṣma, apan kāləpan de ni kveh niṅ hru saṅ arjuna; saṅkṣepāguliṅan iṅ śaratalpa sira vəkasan. rūkṣāsamun ikaṅ śarīrāvayava kabeh de niṅ tan hana niṅ bhūṣaṇa karakət i sira, apan təlas dhvas pariksirna de ni sañjata saṅ arjuna. tuhun ikaṅ riris alit sumiram i kanin bhagavān bhīṣma. kady apradakṣiṇa rakva lvir saṅ hyaṅ āditya, apan meh tumuṅgaṅgunuṅa. tovi pvan pəpəd ikaṅ dakṣiṇāyanakāla, tuməṅha pva bhagavān brahmācari. atutur ta sirār tapvan təka ikaṅ uttarāyaṇadivasa. hana ta śabda karəṅə̄ riṅ ākāśa de nira, liṅnya:
taha tan matya rasiki bhagavān bhīṣma maṅke, ri kāla niṅ dakṣiṇāyanadivasa. aṅera ta pvāku tak vavaṅ miṅgata!
maṅkana liṅ nikaṅ śabda karəṅə̄ de bhagavān bhīṣma. dhāraka ta sira humərət saṅ hyaṅ prāṇa, humerakən təka rikaṅ uttarāyaṇadivasa. vruh pva yayah nira bhaṭṭārī gaṅgān maṅkanābhiprāya nira mvaṅ prayojana nira. mataṅnya r pakonkonan vatək r̥ṣi paṇḍita. ndan haṅsarūpa sira kabeh, saṅkeṅ mānasasara tiṅkah nira. saḍataṅ saṅ vatək r̥ṣi haṅsarūpa ri samīpa bhagavān bhīṣma, tinon ira ta sira səḍaṅ maṅiḍəp saṅsāra. mapradakṣiṇa ta sira kabeh, edG:137 kapva mə̄r aṅiriṅ lampah nira. ndan kumva rakva liṅ nira maṅkana: saṅ ārya bhīṣma, nda ilu tatāṅidul, tutakən laku mami kabeh!
maṅkana rakva liṅ saṅ vatək r̥ṣi haṅsarūpa. tuməṅha ta bhagavān śāntanava. vəkasan sumahur sira; liṅ nira:
taha, pisaniṅu aku lumakva maṅke, ri kāla niṅ dakṣiṇāyanadivasa? kunaṅ yak antukāku ri svasthānaṅku hələm, yan təka ri uttarāyaṇadivasa. satya tak dadi mithyākv i kita. apa dumeh kita vənaṅāməgəna hurip, svantahan liṅanta. hana nugraha ni bapaṅku rikana;
iki anaku si devabrata, līlā tah lvira ni pati niki dlaha, vənaṅāməgəṅa hurip, yan hana ganta nikaṅ prāṇa harəp luṅha, vənaṅāmaṅsila hurip, yan hana icchānya matya. kaliṅanya: saṅ hyaṅ svacchandamaraṇa kəmitanya deṅku. ika tānugraha ni bapaṅku maṅkana, ya tika nimitta ni ṅhulun vənaṅ sakāmakāma ri təka niṅ pati.
maṅkana liṅ bhagavān bhīṣma i saṅ vatək r̥ṣi haṅsarūpa. atəhər umərəm lumah iṅ śaratalpa. tatan hanaṅ sukhacitta mātra ri saṅ korava. kapyuhan kasiluṇḍuhən juga sira kabeh, norāṅucap apraṅa muvah, amapaga saṅ pāṇḍava, kady aṅlampu pəjaha karuṇa de ni panah saṅ arjuna, arah de niṅ śoka tībra putək hati. mari ta yāṅgaməl sañjata, vimohānaṅis asambat juga sira kabeh. maṅkana ta saṅ vatək atuha riṅ korava, paman penan, nini kaki, putu puyut, kapva tah sumambatakən saguṇa bhagavān bhīṣma. hayva ta saṅ korava juga, təke vadva saṅ pāṇḍava, kapva tah kahənəkan manastāpa. mogha rəməṅ pətəṅ ikaṅ ākāśa, tan katon teja niṅ ravi. tuhun śabda nikaṅ vvaṅ kabeh atah karəṅə̄, liṅnya: atyanta dibya nira bhagavān gaṅgātmaja harah an mati. niyata sirāmaṅguhaṅ brahmaloka edG:138, apan pakabrata n brahmacāri. ika ta de ni tvaṅ nirābapa, tumon sira kəna rāga ṅuni kāraṇa nira.
maṅkana tikaṅ śabda karəṅə̄; ya ta tumisakən manah bhagavān devabrata. mahārāja duryodhana tah kagə̄ṅan iṅ lara manastāpa, koluyan kunaṅ manah nira tumon saṅ maṅiḍəp saṅsāra. ya ta mataṅnya n aṅdoh mare kahanan saṅ hyaṅ droṇa, sinuṇḍaṅ kininkin sira de ny ari nira. majar ta sire kapəjah bhagavān bhīṣma. apa ta lvir ḍaṅ hyaṅ droṇa r vinarah? vavaṅ sira kapati mūrchā malupeṅ rat, vəkasan aṅlilir ta sira, kumon sira kabeh maluya. ndan saṅ pāṇḍava salahgr̥hīta, valiṅ nira maluyāpuliha saṅ korava. mataṅnya r valuy aṅulvan. ya ta hetu nira sannāha təhər aṅdūta. katon pva saṅ vatək korava nirāyudha, maluput vaju rukuh mvaṅ keśapāśa, apupul umare bhagavān bhīṣma. milu ta saṅ pāṇḍavāṅharivuvu vəkasan. kapva ḍataṅ sādarānambah.
kadi rūpa niṅ vatək hyaṅ kabeh, sumevita bhaṭṭāra prajāpati, maṅkana ta lvir saṅ korava pāṇḍava, an paḍānaṅkil iṅ bhagavān bhīṣma. i rika ta sirāṅinkin amrihmrih duməliṅ. atəhər masvāgata, liṅ nira:
ndah svāgata ta putuṅku saṅ pāṇḍava kita kabeh. sākṣāt pahə̄man iṅ devatā paṅiḍəpkv i kita.
toh putu, vehi kakinta karaṅhulu, saṅka yan aṅhel kaləṅgak taṇḍas ni ṅhulun. oṁ śīghra dahat tanayaṅku maveh karaṅhulu! — uḍu taham laki! tan ikaṅ karaṅhulu maṅke kahyun rāma ra hadyan saṅhulun. tuhutuhu sadharaṇa ṅaran ike prasiddha karaṅhulu. ikaṅ karaṅhulu sāvadhāra niṅ vaṅ mahāvīra tikaṅ pinalakuṅku, putu pāṇḍava, kita ya edG:139 tah vruhe karəpku karaṅhulu, kita ya tah saṅ arjuna, vehi kakinta karaṅhulu bapa, saṅka yan hana ṅhel lumaṅgak ike hulu ni ṅhulun. ndah yeka ta laki, ya tiki karaṅhulu kahyun i ṅhulun masove. tan ikaṅ gaṇḍevadhanuḥ kari kinarpaṇakənte kami. atyanta inak ny ambək mami denta saṅ arjuna, an kita kumaniścaya i kāpti ni ṅhulun. sagilāku śumapa kita ṅuni, ya tat siddhakəna sapininta mami. yeki vīraśayana ṅaranya, sādhana niṅ vīrān paturu ri śaratalpa ri madhya niṅ raṇāṅgana. kunaṅ kita kabeh, anaku saṅ pāṇḍava, mvaṅ saṅ koravakula, pahaləba tāmbəkta sakarəṅ!
varavarahən kita kabeh ri kālaṅkvāturu rikeṅ śaratalpa, makahiṅaṇa paṅalor niṅ āditya. yan hana ratvāharəp ləpasa mara riṅ svarga, tumiṅhala ri kami ata ya rumuhun; kaliṅanya: kami pakadr̥ṣṭānta riṅ hayu. maṅke vih lvir nikaṅ inuṅsir mami:
yan paṅalor saṅ hyaṅ āditya, matitisa deśa hyaṅ vaiśravaṇa, sumuluhanaṅ sakalabhūmimaṇḍala, makavāhanaṅ ratha prodbhūtakiraṇa, ya tika sinaṅguh kāla pavitra ṅaranya, maṅkana pva ya ta
ya ta mataṅnya n i rika ta kami k tiṅgalakəna hurip mami, parəṅa lavan katiṅgalan iṅ pakapriya lagi. saṅ hyaṅ āditya niyata nira sevitan mami. kunaṅ pva pavəkasaṅkve kita kabeh: t ahuvusan ta pva kitālaga! tiṅgalakən vera niṅ hr̥daya, marapvan kita paḍa śāśvata.
edG:140an maṅkana vuvus bhagavān bhīṣma. pinərih ta sira pinametakən uṣadha təkap saṅ korava, hinanakən sakveh niṅ vaidya vedika mamiguni rodra riṅ lagi. ndatan pamuhara sukha katonanya de bhagavān gaṅgātmaja. mataṅnyan kumva pajar nira:
bapaṅku saṅ duryodhana! baribin aku k ton ikuṅ vaidya mamiguni pratamba. vehi mas dodot rājayogya denta laki, kaməna n takona luṅha ri ya, apayapan tan hana pakənanya kabeh. ri kāla niṅ gati maṅke, dharma niṅ kṣatriya kətike pinaṅguhku. inastuṅkara n ulah maṅke ṅaranya. iku yan hana katona, basamāmuhara giṇḍala riṅ kavīralokan, apan hayunya n pakasiluṅluṅaṅ śaratalpa.
amintuhu ta mahārāja duryodhana ri vuvus bhagavān bhīṣma, linuṅhakən ikaṅ vaidya vedika kabeh. kapuhan ta sira kabeh, tumon i tan kapalaṅalaṅ i kadharma kṣatriyan bhagavān bhīṣma. mataṅnya r ivə̄ riṅ sarvapuṣpagandhādi, inuyuyu riṅ gītavādatra paṭaha munda mahasara. pinaṅigəlakən iṅ naṭanartakiprākara. tatan hana vineh aṅgaməla sañjata ṅaranya. sakveh saṅ korava pāṇḍava lvir mayu matut ikaṅ solihulihan, apan kapva bhakti gorava ri bhagavān bhīṣma. maṅkana tekaṅ vvaṅ kabeh riṅ kuṭa, lakilaki vadvan, raray matuha, teka riṅ vvaṅ sāmānya, pr̥thagjana, kapva ta ya ḍataṅ tumonton saṅ maṅidəp vedanā riṅ śaratalpa. sumaput pvaṅ pətaṅ riṅ kuləm, mulih ta saṅ pāṇḍava riṅ kuṭāyatana. ri avan ira n antuk, i rika ta mahārāja kr̥ṣṇa n pojar i mahārāja yudhiṣṭhira; liṅ nira:
edG:141 sājñā haji mahārāja yudhiṣṭhira, atyanta bhāgyamanta ni ṅhulun, an jaya parameśvara riṅ raṇa. nohan dahat hiḍəp ni ṅhulun pəjah bhagavān bhīṣma. mataṅnya n maṅkana:
ndya karika ṅvaṅ vənaṅa malahakəna sira riṅ raṇa, yadyan devatā tuvi, yaya tah tan paṅaruṣanya, ra hadyan saṅhulun pva jumayakən sira maṅke. ya tika mahātiśaya kahiḍəpan saṅ pāṇḍava.
aum aum, mahārāja kr̥ṣṇa! tan salah vuvus ra hadyan saṅhulun. ndan kumva vita kāraṇanya:
asih saṅ paṅampvan mara hetu nika kavijayan saṅhulun. yapvan tan hanā siha parameśvara, byakta jugālahan iṅ pāṇḍava riṅ raṇa. mataṅnya n maṅkana: kadi hana tah śaraṇa saṅhulun pāṇḍava, bheda saṅkeṅ ra hadyan saṅhulun. saṅ paṅampvan mara gumave sukha niṅ bhakti pādukā ra hadyan saṅhulun. hayva ta kinagyatakən kavijayan iṅ pāṇḍava, apan ra hadyan saṅhulun lana rumakṣa saṅhulun pāṇḍava. maṅkana pva ya ta
salavas saṅhulun makāśraya parameśvara juga n tan kəneṅ lara mvaṅ hala. maṅkana tālocita ni ṅhulun i hati.
byatīta paṅucap mahārāja yudhiṣṭhira mvaṅ mahārāja kr̥ṣṇa riṅ avan, ḍataṅ ta riṅ svaveśma bhagavān bhīṣma. sira ta maṅkin mrat lara nikaṅ kanin, aṅrasa panas maṅantəkantək təkeṅ ati, apayapan akveh ikaṅ hru tumaṅga ṅkane śarīra nira. ya ta mataṅnya n tan kavənaṅ kinəlakən paṅdagdha nikaṅ śaramaya. maminta ta sira vvaṅ ri saṅ ratu matuṅgu ri sira. kapva tikāgaravalan aveh edG:142 vvai riṅ kumbha, hanāveh vvai riṅ kuṇḍī vaneh. ndatan paṅrahati hati bhagavān bhīṣma:
bapaṅku kita kabeh, tan vənaṅ laki minum ikuṅ vvai pavehta, yāvat bhoga niṅ mānuṣa ta pva tan kaharəpku, apan luput saṅke mānuṣāku n səḍəṅ śaratalpa. mataṅnya hishis nikīrṇa saṅ hyaṅ vulan ta kunaṅ erakənaṅkva maṅke. kunaṅ ri hiḍəpku laki: saṅ arjuna ri hiḍəpku konənkva maṅke. laku ta pet sarika. hayva ta kantun vvaṅ sanak sarika kabeh.
an maṅkana vuvus bhagavān bhīṣma, pinalayvan ta saṅ dhanañjaya kinon marəka. tan asuve ḍataṅ ta sirānambah maṅabhivāda. atəhər mataña ri gavaya nira n pinet. mojar ta bhagavān gaṅgāsuta; liṅ nira:
putuṅku saṅ dhanañjaya bapa! iki śarīraṅku laki, apanas ahuyaṅ tan pampətan, apayapan kadi tinunduk gatinya de ni panahta, kumərut iki hr̥dayaṅku, kaśatan iki təṅəku denya. mataṅnya n pva laki at vehi kakinta vve mahāpavitra, pamaḍamaṅkve huyaṅ ni hatiṅku.
tan vihaṅ saṅ arjuna, manek ta sireṅ ratha, atəhər analyani laras niraṅ gaṇḍevadanuḥ, vinəṇṭṭaṅ nira ta ya. apa ta lvir ni śabdanya n katatakut? kadi dhvani niṅ bajrāśani kāla niṅ cetramāsa. kapatuli kapələṅən sakveh niṅ kṣatriya təkapnya. midər ta sirāpradakṣiṇa, kumuliliṅi kahanan bhagavān bhīṣma. atəhər anihaṅakən śaravara. pajar ny astramantra pinasaṅ nira. katəṅən pvedər nikaṅ ratha sake kahanan ira bhagavān śāntanava. pinanah nira tekaṅ pr̥thivītala, edG:143
multak tikaṅ vvai saṅkeṅ jalatuṇḍa muñcar, konaṅunaṅ siratnyāhadahada tan pāvaraṇa, amr̥tamayātis, umambāvaṅi. ya ta dumyusakən śarīranya ri bhagavān śantanuputra. mācamanāṅudakatarpaṇa ta sira. kapuhan ta manah nira de ni kasiddhyan i vīrya saṅ dhanañjaya, ṅuniveh tikaṅ ratu sāmanta, kavadagan citta saṅ korava. kumətər atis sumimpən i takuraṅ nira. tuṣṭābrəsih tāmbək bhagavān bhīṣma, mary apanas ahuyaṅ śarīra nira saṅka ri tan vənaṅ nira umrət garjita nira. mataṅnya r pojar sire saṅ dhanañjaya, liṅ nira: tat kapuhan aku laki, t alahakən ikaṅ kṣatriyasaṅghya, apan makasahāya mahārāja kr̥ṣṇa. ta kāścarya t alahakən daitya riṅ kendran ṅuni, apan akveh devatā tumulun praṅta. kunaṅ ikaṅ aṅde kadbhute hatiṅku ri gatinta vənaṅ amijilakən tīrthāmr̥ta saṅkeṅ pr̥thivī juga, mataṅnya n liṅaṅkv i ri kita laki:
tasik kətādhikāra niṅ lvah, himavān pinakaviśeṣa niṅ vukir, āditya pinakaviśeṣa niṅ sarvateja, kadyaṅgā nika kabeh, maṅkana ta kitāt pinakaprottuṅga niṅ vruh iṅ dhanurveda. ekadhanurdhara ta pva ṅarananta ṅke riṅ rat, apan tan hana tumaṇḍiṅtaṇḍiṅi kita.
an maṅkana paṅastuti bhagavān bhīṣma i saṅ arjuna. dīna tah manah mahārāja duryodhana, eraṅ sumambat an lihat. mataṅnya r pojar bhagavān bhīṣma; liṅ nira: ai putu saṅ duryodhana, hayva matsarerṣya de niṅ maṅənaṅən! syapa kari maḍanaṅ pārtha, maṅke lvirnya, edG:144 vənaṅ amijilakən jaladhārāmr̥tatulya; tapva k anon vvaṅ vaneh maṅkana ṅke riṅ loka.
āgneya ṅaran iṅ sañjata saṅ agni, bāruṇa ṅaran iṅ sañjata saṅ hyaṅ baruṇa, saumya ṅaran iṅ sañjata saṅ hyaṅ soma, bāyabya ṅaran iṅ sañjata saṅ hyaṅ bāyu, vaisṇava ṅaran iṅ sañjata saṅ hyaṅ viṣṇu, aindrya ṅaran iṅ sañjata saṅ hyaṅ indra, pāśupata ṅaran iṅ sañjata saṅ hyaṅ rudra, brāhma ṅaran iṅ sañjata saṅ hyaṅ brahma, pārameṣṭhya ṅaran iṅ sañjata bhaṭṭāra guru, ika ta kabeh
tuṅgal juga vruh i rika kabeh, ṅke riṅ loka kevala dhanañjaya juga mvaṅ mahārāja kr̥ṣṇa. takari vruhe rika svantahan liṅanta. tamolah tan vaneh, apan tuṅgal tattva nika kalih. ndan riṅ kapana ta saṅ pāṇḍava kaparājaya riṅ raṇa, apan mahābhāra guṇa niṅ dhanañjaya. mataṅnya n vi bapa:
pahuvusan juga kitāpraṅ, at gave ta pvaṅ sandhi patut padulur lavan saṅ dhanañjaya; pəṅpəṅ tapvan akveh dahat kṣayanta, eman vvaṅ sanakta saśeṣa niṅ mati, sambahakente mahārāja yudhiṣṭhira, vodhanani saṅ bhīma nakula sahadeva, vahuyakən kavvaṅsanakanta.
byatītāṅhiḍəp vedanāturu riṅ śaratalpa bhagavān devabrata, tamolah vinodhanenāśvāsa təkap saṅ korava pāṇḍava, mvaṅ vatək ratu sāmanta sakulagotra, i rikaṅ kāla, ḍataṅ ta bhagavān nārada, ahyun tumontona saṅ edG:145 səḍəṅ maṅiḍəp kālavaśa. anuṅsuṅ ta sira kabeh, masvāgatāmūjā maṅaḍaṅakən pañcopacāra, arah paḍāgiraṅ ri ḍataṅ saṅ mahāmuni. marək ta sire kahanan bhagavān bhīṣma, maṅabhivāda təhər maṅañjali:
nora vvaṅ maṅke riṅ triloka, kadi kamāhātmyan bhagavān bhīṣma, ri samaṅkananya r paguliṅan riṅ śaratalpa. tathāpi kadi rūpa bhaṭṭāra viṣṇu paturu juga sira. nihan kətah vənaṅ nira dhumāraṇa saṅ hyaṅ hurip. vənaṅ mataṅgəh riṅ mr̥tyusamprāpti, humerakən uttarāyanakāla rata samanke. supratyaya niṅ kamāhapuruṣan marika. ika kumva ta katon de nira:
tiga rakva n mārga ṅaranya, ri sədəṅ niṅ hurip niṅ mānuṣa n hilaṅ pratyekanya, hana devayāna ṅaranya, hana pitr̥yāna ṅaranya, katiganya narakayāna. kumva ta kramanya:
ikaṅ mārga kalih siki, naṅ devayāna lavan pitr̥yāna, iṅ śruti mvaṅ riṅ smr̥tīkān prasiddha kajar nyāsanya. yan kahaḍaṅ uttarāyaṇa ikaṅ divasa, devayāna ṅaran iṅ hurip, yan luṅha samaṅkana niyata mantuk iṅ surapada.
kunaṅ yan dakṣiṇāyana saṅ hyaṅ āditya, pitr̥loka ṅaran iṅ kapatin yan maṅkana; umulih iṅ pitr̥loka yan ahayu kāryanya ikān maṅkana. kunaṅ yan duṣṭakarma, ya ta mulih iṅ nirayaloka ika.
edG:146 devayāna pva kaharəp bhagavān bhīṣmāmārga. nahan mataṅnya r kuñci saṅ hyaṅ prāṇa sakarəṅ.
maṅkana liṅ bhagavān nāradān paṅastave bhagavān bhīṣma. atəhər akon i saṅ vatək ratu kabeh manaḍaha dharmadeśanā, aməṅpəṅa ri hurip bhagavān devabrata. ndatan hana sumaṅgama vuvus bhagavān nārada, mataṅnya n mahārāja yudhiṣṭhira pinratyakṣa nira matakvana. mataña ta sirāgave vākyasamprīti:
sojar ni kaki saṅhulun bhagavān śāntanava, matañataña putu saṅ mahārṣi, apan ra hadyan saṅhulun mahāvidagdha riṅ sarvadharma. ikaṅ tañakvan iṅ pinakahulun: ikaṅ nimitta niṅ ratu tan katamana lara vighna.
ah ah ḍu maṅka kahyun i putuṅku, tan saṅśaya kita laki majara kakinta laki. ndan saṅkṣepa təkapaṅkv avaraha, apan tan hana vihikan i pariñci nikaṅ sinaṅguh rājadharma. yathāśakti kətike təkap mami. nihan deya niṅ kadi kita prabhu.
lvira nika saṅ purohita niṅ kadi kita prabhu, vruha ta riṅ dharmaśāstra, suśīlātah, huvus agave kārya hayu, təlas pinūjā niṅ sarat, ika ta samaṅkana krama nira, sira ta prih an kayatna. lavan ta vaneh ulahan ira:
gə̄ṅən taṅ dharmārtha təkapta, tiṅgalakən taṅ rāgadveṣa; mataṅnya n maṅkana, apan ikaṅ ratu agə̄ṅ rāgadveṣanya, hilaṅ juga vasananya.
edG:147 apan tan vənaṅ magave dharma mvaṅ tan vənaṅ rumakṣa śarīranya, maṅkana pva ya ta,
hayva hinanakən taṅ vvaṅ yan apuṅguṅ mvaṅ vvaṅ lobha, apan yāgələm gə̄ṅ rāgadveṣa, aṅhilaṅakən dharma lavan artha. mataṅnya n vvaṅ prajña, vvaṅ tan lobha tikaṅ tibananta sarvakārya yatanya t prasiddha saprayojananta. lavan mapuṇyapuṇya ta kita, mamahayvaṅ rāstra yathāvidhi, kadi dentāṅrakṣanakta dentāṅrakṣa bhuvana. hayva tānaḍah makanimittaṅ prabhuśakti lavan daṇḍa, sahiṅan iṅ śāstra tah pramāṇanta, deyanta minta paṅguhən. apa phala nika? nihan:
ika ta saṅ prabhu vruh iṅ dharma, rakṣaka tatan jaṅan daṇḍa, makasvabhāva tan simpənəh, tan katəkan rāgadveṣa, kinasihan de niṅ rat yan maṅkana. kunaṅ ikaṅ tan yogya nihan:
hana ta prabhu kevalāmīḍita loka, tan panut śāstra, tan sulakṣaṇa təkapnyāṅalap paṅguhan, makakāraṇa lobhanya, ika ta maṅkana tamolah məjahi vit nikaṅ tinaḍahnya ṅaran ika. ndi darśane rika, nihan:
hana ta vvaṅ amaduṅ kayu səḍəṅ atasak vvahnya, tuhu kabhukti denya vvahnya pisan, ndan alap pisan ika, pisaniṅu ya n kabhuktya phalanya muvah, maṅkana tikaṅ rat yan pīḍita n pisakitana, makalakṣaṇaṅ kārya tan yogya, riṅ kapana ta ya n pavijila dr̥vya haji muvah? edG:148 kunaṅ yan yatna saṅ prabhu maṅrakṣa, maṅkin vr̥ddhi ikaṅ rat, yan maṅkana, maṅkin atambəh kośa nira; saṅkṣepanya:
kadi lvir nikaṅ vvaṅ mananəm səkar ta pva lvira niṅ kadi kita, lot mipuk vit nikaṅ səkar, an maṅkana nityaśa yāmupu səkarnya; hayva ta kadīkaṅ vvaṅ aṅharəṅ iṅ vukir, amaduṅ amaravaśakən kayukayu, tatan hana daməlnya muvah, hiṅanya n tan rahayuṅ agyāvarəga ṅaranya. paramārthanya:
ika ta prasiddha dharma ulaha niṅ kadi kita prabhu, si maṅrakṣa rat juga. mataṅnya n maṅkana asih niṅ vvaṅ riṅ sarvabhūta mari kaṅ dharma maṅkana ṅaranya, katonan iṅ asih ika pagaventa paritrāṇa riṅ rat. ika ta saṅ prabhu makambək maṅkana:
sira tika maṅguh sukha maṅke mvaṅ sukha hələm. kunaṅ yan hanāpadgatakāla, təkānuṅkula kunaṅ ikaṅ musuh athavā kita kunaṅ masādhyāṅilaṅakəna śatru, həntya ta mas tapi kaya byaya, tan apa kita malakva pobhaya riṅ loka, ndan sama tah de niṅ vvaṅ amalakva. tatan ilvātah dr̥vya saṅ brāhmaṇa, ṅuniveh ta yan devasva. hayva juga kita lamlam kuməna kita.
apa pva pakəna saṅ brāhmaṇa? puṇyana juga sira denta. sayathākrama tah de niṅ maveh dāna ri sira. sukha pva saṅ brāhmaṇa r bhukti puṇyanta. bhyakta kita vənaṅ malahakən svarga yan maṅkana, kimuta tikaṅ musuh mānuṣa. ndat simpəni kita n ujar mapañjaṅ.
ika ta saṅ ratu tan vyālambita yan pagave dharma, tatan paṅhələmhələm i karakṣan iṅ rat, tan vyālambita ikaṅ phala pacaturbhāgan kabhukti de nira. ndah keṅətakən teki pavəkas mami. upalakṣaṇakən təkaptāhiḍəp vākya, apan padārtha saṅkṣepa de mami majarajar.
samaṅkana pavarah bhagavān devabrata i mahārāja yudhiṣṭhira. ndatan ya maṅhilaṅakən prihati sira, kədə̄ koluyan juga sire pəjah bhagavān bhīṣma. mataṅ nira n tinaṅguhan sira de bhagavān nārada, kinon mahenakāmbək nira, umagəhakəna n kakṣatriyadharman. mvaṅ kinon ta sirāgavaya prāyaścitta hələm, magavayāśvamedhayajña mvaṅ lumampaha tīrtha jəmah, yatanyan tan rakətaṅ kleśa tāmasa ri sira. uḍani ta sira vəkasan de ni pitutur bhagavān nārada. mataṅnya r panambah sire saṅ r̥ṣi nārada. tumuluy təka ri bhagavān bhīṣma. atəhər ta sirāmvit mantuka, saha vvaṅ sanak nira pat aṅ siki, kapva ta sira mantuk sameriṅ lavan mahārāja kr̥ṣṇa, təka ta sireṅ śivirāyatana.
iti nahan varavarah saṅ sañjaya ri mahārāja dhr̥tarāṣṭra. makin təñuh tvas nira, rəmək manik niṅ hr̥daya, humənəṅ tan pataña muvah sira, kavuntvan iṅ gulu tan vənaṅ ojar. tuhun luh nira, humili tan pampətan, kadi pamaḍəm nire gə̄ṅ niṅ lara nira kalana.
The Secret Doctrine on Brahman, Chapter 1
Let there be no hindrances!
The author of the compendium spoke. His words were:
1
Having bowed down with the head to God, the sage without sensual desire speaks: ‘O God of Gods, Mahādeva, Parameśvara, Śaṅkara!’
The reverend sage Bhārgava desired to ask the Lord about the state of extinction. Such was his intention. He worshiped the Lord with the head, by means of his head. Having finished to worship, he spoke: ‘O God of Gods, o God of all the Gods! O Mahādeva, o you who are called Lord Mahādeva! O Maheśvara,o you who are called Lord Maheśvara! O Śaṅkara, o you who are called Lord Śaṅkara!’
2
‘The excellent extinction, void, how is it perceived as the state of Śiva’s limbs?’ Having heard this unequalled speech, God became present.
‘Thus I would like to ask to the Lord. There is the state of void. That is designated as liberation. It is supreme. It is called Śiva. Is perceived, When He is seen by the Leader among Yogins, in what place, By Your leave, where is the place of His manifestation?’ The excellence of the sage’s speech being such, it was heard by the Lord. God spoke—the Lord spoke, His words were:
3
[Here is] my speech to you: within his own body, inside the heart, the great yogin sees Parameśvara, whose splendour equals that of ten thousand suns.
My speech to you is as follows: the great yogin sees the Lord Parameśvara—He is splendid like the splendour of ten thousand suns—there in his body, and in his heart.
4
[The yogin] sees [a form] like a whirlpool in the water, which abides in the heart of all beings. Without beginning, middle part and end, immortal, it is the mental representation of Śiva’s [mantric] limbs.
The manifestation of the Lord Śiva abides in the heart of all the embodied creatures. Without beginning, without middle part, without end, Its existence is permanent. Its form is like a whirlpool in the water. It is seen by the Leader among Yogins.
5
It is seen through the Sense-Mind, with the equalized sight, o hero! It is perceived in the cavity of the heart, in the forehead, and within the skull.
Such state is seen by you through your Sense-Mind, and through the intellect that has subdued the organs of perception, there in the mass of the heart, in the forehead, and in the middle of the skull. Thus is my speech to you, o hero.
6
Wherever it is seen, it is obtained there. [There is] the shape of a lotus-bud, bringing forth a triangle.
If such state is seen by the Leader among Yogins, it is obtained by him there. Further, there is a triangle placed on the top of a lotus. It has an opening.
7
In the heart, between the two breasts of all the embodied beings, turned upside down, is the root of the ten tubes, which hang down from it.
The heart of every embodied being looks like turned upside down. It resides in the space between the two breasts. Clearly, it is the root of the ten tubes. They are special. They look like hanging down.
8
The Great Tube is between the breasts, thin, black, [carrying] an excellent nectar. It circulates inside the whole heart, having the same glare of pounded black antimony.
The Great Tube tube resides in the heart. It is black and thin. It is the great nectar. Its glare is like that of black antimony. It raises up as far as the head when [coming] from the heart.
9
There resides Śiva, the Chief of the Gods, void, without sense-organs, without modifications, the Great Soul, the very life of the beings.
There in the tube resides the Lord Śiva. He is obeyed by all the Gods. He is void. Without sense-organs, He is free from the Sixteen Evolutes. He is the highest. He is not affected by modifications. He is the life of everything that exists.
10
Immovable, He sets in motion the entire universe made of inanimate and animate beings. Omnipervasive, eternally existent, [He] is difficult to be known by those devoid of knowledge, o Hero.
The manifestation of the Lord Śiva that abides in it is omnipervasive and eternal. He observes, immovable. He is difficult to be known by those who are deficient in knowledge. He does not move in the entire universe, formed by the immovable and movable beings.
11
Mahādeva perpetually abides in the heart of the incarnated beings. He is perceived by the knower of the Gnosis as a great vacuity, like the atmosphere.
The Lord Mahādeva perpetually abides in the mass of the heart, within every embodied being. He cannot be confined: His form is like Space. He is seen by he who knows about the Gnosis.
12
The ten tubes would be sunbeams, issuing from the heart and spreading out within the entire body, like the rays of the sun across the universe.
The ten tubes travel along from the heart of the embodied beings, filling the entire universe. Their appearance is like the splendour of the sun.
13
The tube called Mālatī [resides] eight-hundred-fold inside [every] hair. Coming forth tortuously down to the navel, it brings satisfaction to Maheśvara.
There is the tube called Mālatī: its magnitude is eight hundred times that of a hair. It reaches the mass of the heart, having the navel as its limit. This tube, being in such a manner, gives pleasure to the Lord Parameśvara.
14
The tube called Nālaretakā has the radiance of a dark cloud. [It] would be two times the unit of measure [spanning a finger] in the heart, divided into parts up to the head.
Further, there is another tube, it is called Nālaretakā. Its splendour is black like the splendour of a [dark] cloud. Its length would be two spans of the little finger. [Coming] from the heart, [it raises] up to the skull.
15
First I shall explain to you everything about the root of these tubes without remainder, o Indra among the kings of the twice-borns.
First I shall teach you as follows, o king of the twice-borns. I [will] teach that to you without remainder.
16
Now I will explain the divine ordinance inside the heart. O Indra among the kings of twice-borns, listen carefully: there is a sanctuary in the heart.
There is a technique that should be carried out by the master. I will teach that to you now. The Lord is treasured in your heart. You should be fully intent [on Him], o Indra among the kings of twice-borns.
17
In the cavity inside the heart, o hero, there are five colours, of extraordinary radiance: red, tri-coloured, black, bright yellow, and resembling a crystal.
There are colours, five in number. Their luminosity is exceptional. They reside in the mass of the heart, which has a cavity. Their appearance is [as follows]: the red is Aghora. The tri-coloured—red, white, and black—is Tatpuruṣa. The black looks like black antimony. It is Sadya (i.e., Sadyojāta). The one like the splendour of the sun, He is Vāmadeva. The one like a rock crystal, He is Īśāna. Thus is their series. You should know that, o hero.
18
Pure, subtle, supreme, void, imperishable: Śiva is the state of isolation, free from disease, without cessation, without beginning, middle, or end.
There is the state of Void. It is pure. It is supreme. It is subtle—paramasūkṣma. It is called the state of isolation, without cessation, without beginning, without middle, without end. It is the cause of everything that exists, and its place of dissolution.
19
Spotless, without form, without limbs, spread out, the immaculate state of the Eightfold Śiva, the supreme extinction, imperishable.
Not affected by maculation, without form, without limbs, pervasive: that is the place of the reverend Eightfold Śiva, without defects. It is supreme.
20
This [state] is the supreme extinction; this is the pacifying [state] of isolation. It is called Paramātman, Mahādeva, Parameśvara.
Such a state, it is the supreme extinction. It is the state of isolation. It is Pa\-ra\-māt\-man. It is Mahādeva. It is Parameśvara by name.
21
Having visualized, with the greatest concentration, Śiva as the Supreme Brahman that is said to be woven lengthwise and crosswise [in the fabric of the universe], the sage shall obtain that [state] in the heart and in the forehead.
There is the state of Śiva, called the Supreme Brahman. That should be visualized by the adept by means of his mind. When it is obtained, it is there in the mass of the heart. He should exercise concentration.
22
In the head the sage shall reach the Paramount Śiva. Having died, o hero, [he] sets out; through concentration, he firmly establishes himself [there].
There, in his head, it should be made object of his meditation. When the adept dies, he enters the station of the Lord Śiva. He becomes closely united with the Lord Śiva by means of his concentration. Thus is my speech to you, o Hero.
23
By means of his very mind [the yogin] should recognize Viśvadeva abiding in the heart, having the appearance of red-brown inflamed copper, having the same splendour of a ruby gem, [having] the glare of many fires, [present] inside the innermost part of the mind, looking like a shining sun, reddish-brown as a burning fire.
There is a red abode. Its appearance is like inflamed copper. Its glare is like a ruby gem; like a sun that has just risen; and like the blaze of fire. Its deity is Viśvadeva. It resides in the heart. Aghora is the seed-syllable there: oṁ aṁ namaḥ. That should be known by the adept [to exist] in the sky, in the innermost part of the mind, by means of his mind.
24
Within it there would be the three-coloured one, having the appearance of a rainbow. Its seed-syllable is the pentad of the [Subtle] Elements. Thus is the supreme Tatpuruṣa.
There is the three-coloured one—red, white, black. There the seed-syllable is Tatpuruṣa. It abides in the heart. Its appearance is like a rainbow: black, red, white. The Five Subtle Elements and the Intellect, they serve as the abode of Tatpuruṣa, the seed-syllable there: oṁ taṁ namaḥ.
25
That which has been taught to be in such a manner is the vital breath of the embodied beings, in the form of the Brahmamantras. Taught to be of black colour, it has the same splendour of antimony.
That which has been taught by me is the breath of all the embodied beings. That is the Brahmamantras. Further, there is a black colour. There the seed-syllable is Vaiṣṇavī: oṁ saṁ namaḥ. Its splendour is equal to that of black antimony.
26
Arisen within it, Viṣṇu is known as the Unevolved. Within it there is only radiance, which has the same splendour of ten thousand suns.
The Unevolved Matter is Viṣṇu. It is born from the root of the heart. In the middle of the heart, there is a radiance, its splendour is like ten thousand suns. There the seed-syllable is Bāmadeva: oṁ bāṁ namaḥ.
27
The Spirit is indeed the Great Brahman, [having] the great brightness of a crystal, without compare, extremely subtle. It is known as the seed-syllable Īśvara.
The reverend Brahman, it is the Soul. The amount of its light is exceptional. It is equal to the splendour of a crystal. The seed-syllable there is Brāhmī: oṁ īṁ namaḥ. It is very subtle. It is called Īśvara.
28
The Supreme Brahman is extremely subtle, undisturbed, supremely pure. Having laid together the entirety of [its] limbs, it is one thumb by measure.
There is what is called the Supreme Brahman. It is very subtle. It is pacified and supremely spotless. Provided with a body, the measure is that of a thumb.
29
Therein is an ever unknowable void, called the Spotless Śiva. It is such [when] formed by the syllables. [Yet] it is without syllables, free from disease.
It is exceedingly difficult to know the appearance of that abode in the body. It is undisturbed, it does not vanish when produced by the syllables. And yet it is understood as being without syllables, because it has given up pleasure and pain.%
30
Mahādeva should be know by the best ones among the sages as being twofold. [Thereupon] one will reach the abode of Śiva—the unperturbed void, having no equal, which is liberation.
He is the Lord Mahādeva. He should be known by the adept. Thus is my speech to you, o hero. If he reflects [on Him] in a special manner, he reaches the abode of Śiva. Its nature is void and unperturbed, without equal in excellence. That is what is called liberation.
31
Every day the great yogin examines his own Soul. He should burn all the sins in this body like fire [burns] wood.
The method of the Leader among Yogins is that he should conjoin his Self with the Lord. If [he acts] in this manner day after day, all his sins will be burnt by him, there in his body, like fire burns trees.
32
If [the yogin] will burn thousands of sins with fire, as if they were wood, he will attain the state of sovereignty in his own body; he will reach liberation that is the identity with Śiva.
The Leader among Yogins sets fire to thousands of sins, as if they were woods, by means of a special kind of gnosis, as if it were fire. After he has already burnt them down, he meets the state of sover-\arrowrightx eignty. If he is caused to obtain the state of liberation without anything being left behind, its nature [is as follows]:
33
The sage obtains the supernatural power of sovereignty, [consisting in] overpowering all the beings to the highest degree. [That is] the paramount liberation, exceedingly difficult to achieve.
The man of religion obtains the state of supernatural prowess. It is a perfection. Its outcome is to overpower to the highest degree all the beings. That is the most excellent state of liberation, as it is called. It is exceptionally difficult to obtain.
Thus [ends] the Secret Doctrine on Brahman, Chapter 1, [in] the scripture entitled ‘The Storehouse of the Worlds’.
The Secret Doctrine on Brahman, Chapter 2
1
The reality called ‘Bhūr, Bhuvaḥ, Svar’ is the threefold world, pertaining to the material [creation]. The sage should apply that [syllable of] Aghora, red in colour, to the navel.
What is called the threefold world is as follows: Bhūr, Bhuvaḥ, Svar. The so-called Indraloka is taught by the Lord. Its colour is red. It is the Aghora seed-syllable. That Aghora should be applied by the master to the navel: oṁ aṁ namaḥ.
2
The abode of Brahmā and Prajāpati should appear in the form of Gāyatrī. It is to be known as the three-coloured Three Constituents. The wise should apply [them] to the belly.
Above that there is the station called Mahāloka, the abode of Dakṣa-Prajāpati. There the seed-syllable is Gāyatrī. The Gāyatrī has three colours: red, white, and black. They are called Three Constituents—sattva, rajas, and tamas. They should be known. They should be applied by the learned master on the belly: oṁ taṁ namaḥ.
3
The five pure [ontic levels] are [now] examined. The seed-syllable Vaiṣṇavī is produced, having the same splendour of black antimony. The wise should apply [it] on the region of the heart.
Above that there is the station called Janaloka, the abode of the reverend Viṣṇu. It is inhabited by the five pure [ontic levels]. They are: Ignorance, Nature (sva\-bhā\-va), Nature (pra\-k{\rdit}\-ti), Unevolved Matter, Unmanifest. Such are the divisions of Viṣṇu. Their number is five. They are the Soul. The seed-syllable there is Vaiṣṇavī. Its glare is black like antimony. It should be applied by the learned master in the heart: oṁ saṁ namaḥ.
4
It cannot be known, it cannot be accomplished: it is only splendour, beyond the [reach of the] senses. Exceedingly brilliant on account of its inactive state, the Spirit abides in the breast.
Above that there is the station called Tapoloka, the place of the reverend Brahmā. The seed-syllable there is Vāmadeva. It is spoken about as Inner Soul. Its appearance is splendour only. It is not recognised by the senses. It does not act, it is not acted upon. It is the abode of the Spirit. It should be applied by the learned master to the breast: oṁ bāṁ namaḥ.
5
The Satyaloka is Rudra—the Brahman, the Soul without superior, the state of sovereignty, clear, supreme. The wise should apply [it] to the deepest part of the throat.
Above that there is the station called Satyaloka, the abode of the reverend Rudra. There the seed syllable is Īśāna. It is the Supreme Soul. It is excellent. It is the abode of the Brahmamantras. It is the Soul without superior. It is what is called the state of sovereignty. Its appearance is transparent. It should be applied by the learned master to the lowest part of the throat: oṁ īṁ namaḥ.
6
He should apply to the throat—the City of Śiva—the syllable a, [which is] Śiva, spotless, void, supreme, free from disease, [existing] in unmanifest form in all the beings.
Above that there is the station called ‘City of Śiva’, the abode of the Lord Śiva. There the seed-syllable is a. It is spoken about as Supra-Soul, clear and empty. Its name is Śiva. It is excellent, devoidIssue in the code of pleasure and pain, pervading all the beings. That should be applied by the learned master to the throat: oṁ aṁ namaḥ.
7
ŚivataraIssue in the code is exceedingly spotless, void, eternal. He should install the syllable u, the intense bliss, at the end of the palate.
Above that there is the stage [constituting] the abode of the Lord Śivatara. There the seed-syllable is u, exceedingly spotless and void. It is perpetually excellent, not affected by pleasure and pain. That should be applied by the learned master in the gullet: oṁ uṁ namaḥ.
8
Supreme, absolute, unequalled, unmovable, free from disease: Śivatama is the syllable ma. He should install it in the space between the eyebrows.
Above that there is the stage [constituting] the abode of the Lord Śivatama. The seed-syllable there is ma. It is excellent, superior, immovable. There is no desire in it. There is no pleasure and pain. It should be applied by the learned master in the space between the eyebrows: oṁ maṁ namaḥ.
9
Śiva is Unfathomable, incomprehensible, inconceivable through the mind, the excellent state of isolation, without beginning, middle and end. [He] should bind it on the forehead.
Above that there is the station called Isolation, the abode of the Lord Paramaśiva, without beginning, without middle, without end. [It] cannot be conceptualized by the mind, and by the intellect. The seed-syllable there is oṁ. That should be applied by the learned master on the forehead: oṁ oṁ namaḥ.
10
The Supreme Śiva is formless, not depending upon anything, [abiding in] the state of isolation, free from [incarnation in a] human womb, birth, and death. He should apply it above the forehead.
Above that there is the station called the Supreme Isolation, the abode of the Lord Paramaśiva, together with the Lord Sadāśiva. There, the seed-syllable is the oṁ. It is not affected by [being incarnated in a] human womb, birth, and death. It should be applied by the learned master on the head: oṁ oṁ namaḥ.
11
Śiva as the Exceedingly Subtle, supreme, is the highest station of all the [bodily] emplacements: without beginning, middle, and end, it is situated in the interior of the skull.
Above that there is the station taught to be the abode of the Lord Atyantasūkṣma (‘Exceedingly Subtle’). There, the seed-syllable is the oṁ. Its existence is eternal. There is no beginning, middle and end there. It should be applied by the learned master in the interior of the skull: oṁ oṁ namaḥ.
12
The extinction that is Śiva, the pure, supreme and imperishable extinction, is situated in the fissure [above] the skull, [being] the ultimate casting away [of the life principle] from the extremity of the skull.
Above that there is the station of the Lord Nirbāṇaśiva. There, the seed-syllable is the oṁ. That is designated as the casting away. It should be applied by the learned master in the fissure in the skull: oṁ oṁ namaḥ.
13
He should apply the Supreme Extinction that is Śiva, the supreme void beyond void and non-void, to the Door of Śiva, o hero. He should install the syllable oṁ [there].
Above that there is the station that is the abode of the Lord Pa\-ra\-ma\-nir\-bā\-ṇa\-śi\-va. The oṁ is the seed-syllable there. It should be applied by the learned master in the fontanel: oṁ oṁ namaḥ. Thus were the words of the Lord discussing the stations [and their emplacements in the body].
14
That which has no form, no colour, no taste, no smell, no sound, no touch, which is free of disease, unfathomable, without beginning, middle, and end, unmeasurable, unmixed, without limbs, unconstructed, without a second, unmoving, without external marks, imperishable, undecaying, without motion, without desire, not experiencing [incarnation in a] human womb, birth, and death, having no disease, having no sorrow, having no feelings, having no stain, having no suffering, having no time, without space, without year, season, month, day and night, without being apportioned by the [three] junctures [of the day], having no hour, not abiding in any time of the day, having neither the summer semester, the winter semester, or the equinox, withoutIssue in the code instant, pacified, being spirit, without junctures, solitary, void, fixed, supreme, truthful, vidhitāṁ| na void beyond the void, clear, the state of isolation, without a support, benign, release, without unbelief, having no dychotomizing thoughts, having no mental constructs, the state of extinction, the Supreme Brahman, without form, having no fear, immortal—this state of Brahman, He is God, He is the summum bonum, He is Parameśvara, He is the Supreme Soul, He is the non plus ultra, whose senses have disappeared; that is the End of Brahma, the state of release, unobstructed, free from disease, the supreme extinction, without modifications, without limits, the supreme abode,Issue in the code unpolluted; this very [principle] is Mahādeva, more pervasive, more subtle, greater, wider, without a body, beyond the senses, the eternally beneficial ambrosia, pure, without parts, perpetual; He Himself is the mother, the father, the kinsman, the relative, the friend, the teacher, the God, very powerful, Mahādeva!
na rūpa\ṁm, It has no form; na varṇa\ṁm, It has no colour; na rasa\ṁm, It has no taste; na gandha\ṁm, It has no smell; na śabda\ṁm, It has no sound; asparśam, It has no touch; anāmaya\ṁm, It is not affected by suffering; acintya\ṁm, It is not made object of thought; anādimadhyāntam, having no beginning, middle, and end; amita\ṁm, having no delimitation; asaṅkīrṇa\ṁm, not mixed; agātram, having no body; aracanam, not attached to form and colour; advitīyam, there is none who surpasses It as being Supreme; acalita\ṁm, without movement; aliṅgakam, there is no external mark in It; acyuta\ṁm, not lacking [anything]; akṣaya\ṁm, not diminishing; nirgata\ṁm, without motion; asp{\rdit}ha\ṁm, not desiring; agarbhajanmamaraṇam, not being affected by [incarnation in a] human womb, birth, and death; aroga\ṁm, there is no affliction in It; aśoka\ṁm, not being affected by sadness; avedanam, not experiencing affliction; asaṅsāra\ṁm, not experiencing suffering; nirmala\ṁm, not being stained; na kāla\ṁm, having no time; nākāśam, having no space; na saṁvatsarartumāsāhorātra, having no year, having no season, having no month, having no day and night; asandhyāṅśam, not apportioned by the [three] junctures [of the day]; na muhūrta\ṁm, having no hour; na velakaṣṭha\ṁm, not abiding in any time of the day; nottarāyana\ṁm, not having the winter semester; na dakṣiṇāyana\ṁm, not having the summer semester; na vaiṣuva\ṁm, having no equinoctial points; animeṣa\ṁm, there is no blinking in It; śānta\ṁm, pacified; ... śūnya\ṁm, void; dhruva\ṁm, with concentrated attention; para\ṁm, supreme; satya\ṁm, sincere; vīta\ṁm śūnyātiśūnyam ...; svaccha\ṁm, clear; kaivalya\ṁm, the state of isolation; nirāśrayam, having no support; śiva\ṁm, It is called Śiva (‘benign’); mokṣa\ṁm, It is the state of release; niraśraddha\ṁm, not disliking; ... nirbāṇam, It is the state of release; paraṁ brahma, It is the Supreme among [the various levels of the] Brahman; nirākāram, having no form; na bhayam, being unaffected by fear; am{\rdit}ta\ṁm, being unaffected by death; etaṁ brahmapada\ṁm, thus is Its form, the State of Brahman, as It is called; sa eṣa devaḥ, He is God; saḥ paramārthaḥ, He is the Summum Bonum; saḥ maheśvaraḥ, He is Maheśvara; saḥ paramātmā, He is the Supreme Soul; saḥ śreṣṭhaḥ, He is excellent; vigatendriyaḥ, there are no senses in Him; tad brahmānta\ṁm, He is the State of the End of Brahman; mokṣa\ṁm, He is the state of release; aniruddha\ṁm, is not affected by pleasure and pain; nirāmaya\ṁm, not affected by sorrow; paran nirbāṇam, He is the supreme extinction; nirvikāra\ṁm, He is not affected by modifications—its meaning is ‘without cracks’; a\-mar\-yā\-da\ṁm, the supreme more excellent than the excellent; paraṁ pada\ṁm, He is the supreme abode; anāśrava\ṁm, not flowing; eṣa eva mahādevaḥ, He is called Mahādeva; vyāpīya\ṁm, He pervades the whole universe; sūkṣmīya\ṁm, He is the epitome of subtleness; māhīya\ṁm, varīya\ṁm, He is exceptional in greatness indeed; vitanuḥ, He does not have a body; atīndriyaḥ, He is superior in being unseen; hitasadām{\rdit}taḥ, He is the eternally blissful ambrosia; śuddhaḥ, He is not stained; niṣkala\ṁm, He is without parts; śāśvataḥ, He is eternal; sa eva mātā, He is the mother; sa eva pitā, He is the father; saḥ vandhuḥ, He is the relative, saḥ svajanaḥ, He is the kinsman; saḥ mitraḥ, He is the friend; saḥ guruḥ, He is the teacher; saḥ devaḥ, He is God; saḥ mahārdhikaḥ, He is very powerful. He whose condition is such, mahādeva iti—He is the Lord Mahādeva by name!
15
Having known that Mahādeva is pervasive within all embodied beings like space within pots, one reaches supportless liberation.
The Leader among Yogins knows that the Lord Mahādeva pervades all the embodied beings like the space pervades all the embodied beings. In the same way, the multiple pots are the places where the single moon resides. Thus is how non-manifestation, the final destination of everything, is compressed in a limited space. [Being] the epitome of superiority over the group of six [inner stains], he reaches the stage of release. His release is without boundaries.
16
In like manner Śiva, alone, resides in the eightfold condition of the gods, in the human beings, whose condition is one, and in the lower organic world, whose conditions are five.
The divinities, their divisions are eight: Brahmā, Prajāpati, Mahendra, Soma, the Gandharvas, the Yakṣas, the Pretas, the Pīśācas. Thus are their divisions. Human beings are single. And yet [there are] the four births, their number [is as follows]: Brahmins, warriors, workers, servants. Thus are what are called the four births. As for the lower organic world, five are its divisions: domestic animals, wild animals, birds, creeping creatures, and plants. Such are its divisions. The condition of the Lord Śiva [is that] He is one; supreme, He abides in the entire universe.
17
Śiva, subtle, omnipervasive, is not perceived by the senses of the beings, like the atmosphere. He is unfathomable, ungraspable by the mind.
The Lord Śiva is pervasive. He is subtle, not affected by thought. He is like the space, not grasped by the mind and the senses.
18
Like the fire [residing] in every log is not perceived on account of its subtlety, Mahādeva is not perceived in every being on account of its subtlety.
The reverend Fire is in every piece of wood, but it is not seen because of its subtlety; yathā—like the atmosphere, in the same way is the Lord Mahādeva as he exists in all embodied beings. However, He is not grasped because of His subtlety.
19
Through the means of rubbing the fire-stick, the fire comes to exist in the world. In the same manner, through the means [of] the yoga of gnosis, the one Lord [becomes] double.
When the wood is used as a means, being rubbed tenaciously, the fire comes out here in the world. Just in the same manner the Lord [comes to exist], when it is visualized by means of the gnosis. You should use yoga as the means.
20
Having clearly perceived the spotless God in the mind [as residing] in all embodied beings like a blazing fire, one reaches the supreme goal.
The reverend Leader among Yogins visualizes the Lord [with] the knowledge in his mind. His appearance is spotless, [He] resides visibly in all the embodied beings. Like the splendour of the fire, His form shines. When the Lord is visualized [in this manner] by the Leader among Yogins, he reaches the state of liberation.
Thus [ends] the scripture entitled ‘The Secret Doctrine on Brahman’, Chapter 2.
The Secret Doctrine on Brahman, Chapter 3
1
Spotless, Rudra has the essence of Śiva; patient, [He is] the Life Principle, exceedingly subtle. From Him the Spirit was born. Having the appearance of the Sun, it is the Lord of everything.
The Lord Rudra is one in being with Lord Śiva. He is spotless. He is extremely subtle. From the Lord Rudra, the Spirit was born. Its essence is Brahmā. Being like the splendour of the sun, it is the Lord.
2
The Unevolved was born. It is to be known as being like a sesame seed, subtle, eternal, beyond the senses, unfathomable, difficult to grasp, consisting of tamas, insentient.
From the Spirit the Unevolved was born. Its reality is Viṣṇu. Its existence is eternal. It cannot be grasped by the senses. It cannot be fathomed. It is difficult to be known. It consists of tamas. It is devoid of sentience.
3
Thereafter, from the Unevolved the Intellect was born, yellowish, consisting of sattva. From that [Intellect] the Passion (i.e., Self-Identity) was born, red in colour, consisting of rajas.
From the Unevolved, the Intellect was born. Its colour is yellow. Its nature is sattva. It is eminent. From the Intellect, the Self-Identity was born. Its colour is red. Its nature is rajas.
4
From that Passionate [Self-Identity] what is black in colour, made of tamas (i.e., the series of the Five Subtle Elements), was born. That whose essence is ideation and thought (i.e., \manas), the origin of the series [of the Five Gross Elements], was born.
From the Self-Identity, the Five Subtle Elements were born. Their colour is black. Their nature is tamas. From the Five Subtle Elements the Sense-Mind was born. Its function is ideation, that is to say, to ideate (manaṅkalpa). Its nature is to consider and to imagine. Such is its outcome: ideation and deliberating.
5
From that [Sense-Mind] the Space was born—external, relating to sound, without attributes. From that the Wind [was born]—whose essence is touch, whose essence are the qualities of sound and touch.
From the Sense-Mind the Space was born. It is external. Its quality is sound. From the Space the Wind was born. Its qualities are sound and touch.
6
From Wind, Fire is produced, possessing sound, touch, and form. From that Water [is produced], whose essence consists of taste, form, sound, and touch.
From Wind, Fire was born. Its qualities are sound, touch, and form. From Fire, Water was born. Its qualities are sound, touch, form, taste.
7
The Earth [was born from Water], declared to have sound, touch, and form, and possessing taste and odour. This is what is called ‘creation’, known as ‘the twelve’ and ‘the fivefold’.
From Water, Earth was born. Its qualities are sound, touch, form, taste, and odour. Thus are the ontic levels, twelve in number: Rudra, Spirit, Unevolved, Intellect, Self-identity, Five Subtle Elements, Sense-Mind, Space, Wind, Fire, Water, Earth. Thus are the ontic levels. Their seed-syllables are: sa, ba, ta, a, i.
8
When those [Ontic Leves] combine together, the body of the universe is produced. Śiva resides, alone, in everything that ever existed and does not exist [yet].
The coming together of the ontic levels of Rudra etc. serves as the body of the whole universe. As for the Lord Śiva, He pervades the universe. He is supreme. He resides in all the ontic levels.
9
He who is the One [Lord] is called Śarva in the Earth, Bhava in the Water. He is known as Paśupati in the Fire, and Īśāna in the Wind.
The divisions of the Lord when He resides in all the ontic levels are as follows: He is called Śarva when he resides in the Earth. He is called Bhava when He resides in the Water. He is called Paśupati when He resides in the reverend Agni (= Fire). He is called Īśāna when he resides in the Wind.
10
The Lord Bhīma is in the Space, Mahādeva in the Sense-Mind. Ugra is in the Subtle Elements, while Rudra is proclaimed to be in the Passionate (= Self-Identity).
He is called Bhīma when He is in the Space. He is endowed with the Eight Supernatural Powers. He is called Mahādeva when He is in the Sense-Mind, without a body. He is called Ugra when He is in the Subtle Elements. He is called Rudra when He is in the Passion, being the Self-Identity itself.
11
He should be known as Īśvara when He is in the Intellect. Dhāt{\rdit} (= Brahmā), the Unevolved, resides in the Earth. The Spirit, Brahman, is in the Consciousness. He is Maheśvara when He is the Cause.
One should know as follows: the reverend Īśvara resides in the Intellect. The reverend Brahmā is [the] Unevolved; He resides in the earth. The Spirit is the consciousness of the [embodied] beings. The reverend Maheśvara serves as the Cause of them all. Thus the learned masters teach the twelve ontic levels according to their specific characteristics. The twelve ontic levels, they should be meditated upon by him. The state of release is obtained by him. He becomes united with the Lord Śiva—without beginning, without middle, without end. He is Lord Parameśvara by name.
12
The Earth is thoroughly hard. The Water is thoroughly liquid. The Fire is thoroughly hot. The Wind is thoroughly moving.
That which is hard in the body is Earth. The liquid in the body is Water. That which is hot in the body is Fire. That which moves in the body is Wind.
13
Similarly, the Space is airy. The manas is thoroughly ideation. Such is what is called body. The Elemental [syllable] (bhautikā) is said to be in the navel.
The orifices in all the bodies are used as ways by the Air. They are ākāśabhūta (i.e., made of Space). The ideation within the body, that is the manas. Such are taught to be the body-principles of the Five Gross Elements. Their seed-syllable is Aghora, in the subtle centre of the navel: oṁ aṁ namaḥ.
14
The Subtle Elements are like seeds and sprouts in relation to self-conception, which abides in the Passionate (= Self-Identity). The Intellect is decision. The [syllable] pertaining to the Three Constituents (gauṇikā) is said to be [in] the belly.
The seed-syllable of the Subtle Elements is ta. They are the outflow of the Self-Identity. The nature of the Self-Identity is to relate everything to the Ego. The Intellect, its activity is to determine. Its seed-syllable is the one pertaining to the Three Constituents, in the subtle centre of the belly: oṁ taṁ namaḥ.
15
Then the Unevolved is placed above it. It is Vaiṣṇavī, residing in the heart. What is known as ‘the shining one’ is the abode of the human consciousness.
The Unevolved serves as the Unevolved Matter. Its seed-syllable is Vaiṣṇavī, in the subtle centre of the heart: oṁ saṁ namaḥ.
16
The Spirit is the perfect isolation, shining like the sun, of great splendour, unmixed. [It is the seed-syllable] ‘belonging to the Spirit’ (pau\-ru\-ṣa), residing in the chest.
The Spirit is what is called the state of perfect isolation. Its splendour is like the splendour of the sun. Its seed-syllable is the one ‘belonging to the Spirit’, in the subtle centre of the chest: oṁ baṅ namaḥ.
17
The cause of the Life-Principle is Śambhu, immaterial, benign, imperishable, [containing everything] from Brahmā to Parameśa, pure, subtle, unpolluted.
The Lord Śambhu is the cause of life. Further, the syllable relating to Brahmā is immaterial. It is clear. It is called Parameśvara. It is pure and subtle. It is permanent. It is situated in the throat: oṁ iṁ namaḥ.
18
This is what has been taught as consisting of five parts. By virtue of the unity of the possessors of the body with the world, and by virtue of the oneness [of the world] with the body, [the yogin] reaches the [supreme] reality.
The principle consisting of five parts is as follows: oṁ aṁ taṁ saṁ baṁ iṁ. That is the explanation taught by the learned masters. [It] serves as the soul of the world. As for he who knows the soul of his body [to be the same as that of the world], he will reach the Lord Śiva.
19
The analogy of the differentiation concerns what is subject to evolution: the seeds and sprouts of everything, subtle, grow [as] shoots and branches, then are eventually carried away disorderly.
The seed of the Ambulu (ficus) tree is as follows. Its smallness is extreme: there are no partitions whatsoever. What are called its partitions are its roots, its shoots, its leaves. All of them, they are not perceived. At last, when the sprouts come out from the seeds of the Ambulu, they are carried away by the wind.
20
+The Seven Continents, the Seven Oceans, and the Great Seven Mountains.+
There is what is called World, namely the Seven Continents, the Seven Oceans, and the Seven Mountains, situated in the middle of the Ocean:
21
There is a sea among the continents, and a conjunction of mountains in the middle. There are the Seven [Underworlds], coming forth from the Rasātala. [This] is called bhurloka.
There is a sea in the middle of the continents. There is a conjunction of mountains in the middle. There are the Seven Underworlds. All of those, they are called bhurloka.
22
Sūrya (Sun), Candra (Moon), Bhoma (Mars), Buddha (Mercury), Suraguru (Jupiter), Bh{\rdit}gu (Venus), Śanaiścara (Saturn), Rāhu, and Dhūmaketu.
The reverend Āditya and the reverend Candra, the reverend Aṅ\-gā\-ra, the reverend Buddha, the reverend V{\rd}haspati, the reverend Śukra, the reverend Śanaiścara, the reverend Rāhu, the reverend Dhūmaketu.
23
The entire circle of the asterisms, the circle of the stars, and Dhruva (Pole Star): all that is in the sky the wise ones know as the intermediate space.
The circle of the asterisms, beginning with the Aśvins, the circle of the stars, beginning with Bhoma, the reverend Dhruva, all of them are the abodes of the Bh{\rd}gus; that is what is called sky. That is the bhuvarloka indeed.
24
The ten Indras, the ten Upendras, and the ten Mahendras: threefold is the circle of Śakra. This triad is taught by the teacher.
The reverend ten Indras, the reverend ten Upendras, the reverend ten Mahendras: thus is the circle of Śakra. It is taught by the masters to be three[fold] in number.
25
I will now teach [those who are] named Śakras concisely, o best among the Bh{\rdit}gus: Māyā, Kūṭāmita, and Rātri, spotless.
Now I will teach you the names of the circle of Śakra. I will teach you in concise form, o son of Bh{\rd}gu. There is the Dānava called Māyā; there is Kūṭāmita; there is Rātri. They are all spotless.
26
Varavācya, Kaniṣṭha, the great ascetic V{\rdit}haspāla, Sudarśanatapas, and others who partake of divine pleasures.
There is Varavācya and Kaniṣṭha; there is V{\rd}haspāla; there is Sudarśanatapa. There are also other gods besides them: their pleasures are divine.
27
Thus is the entire circle of Śakra, beginning with Purandara and the likes, among the many thousands of them, endowed with various pleasures.
They are all the reverend Indras. Such are the foremost among them. They all desire to have a residence [there]. That is what serves as their residence. Their number is many thousands. Equally numerous are their pleasures.
28
Greatly powerful, endowed with a thousand eyes, he stands on the vehicle Airāvaṇa. This Śakra-circle is known as the Elemental [seed-syllable].
All of them, they mount Airāvaṇa. All of them have a thousand eyes. They are all endowed with great power. Such is their arrangement. They are given the task to carry over the head the World of Indra. Its seed-syllable is the Elemental: oṁ aṁ namaḥ.
29
At last I shall teach concisely the excellent abode of Prajāpati, the abode of the Constituents, above the Indraloka: it is a self-supported station, pure.
Finally, the world that is the abode of Prajāpati shall be taught. That is the abode of the Three Constituents: sattva, rajas, tamas. It is the abode above the Indraloka. It is excellent. The Sixteen Evolutes are in it. It is self-supported.
30
The Sense-Mind, [whose] presiding deity is Myself, is born from the Five Subtle Elements. [It forms] the conception of what is desirable and undesirable with respect to the various objects of perception.
The Sense-Mind is born from the Five Subtle Elements. In the end, it is material. Its deity is the reverend Mahādeva. Its activity is to ideate; its domain is to desire and to dislike.
31
I am going to tell what has been declared in the Dhīśāstra ...: Space [is born] from the Subtle Element of Sound, [which] brings about the happiness of the organ of Hearing, directed towards the domain of what can be heard.
The Space, its quality is the Subtle Element of Sound, which causes the organ of Hearing, as well as happiness. Its object is what would be suitable to hear.
32
Wind [is born] from the Subtle Element of Touch, [which] brings about the happiness of the organ of Touch. What can be touched is the object. The presiding deity is Space.
The Wind, its quality is the Subtle Element of Touch, which brings about the Skin and the happiness of the Touch. Its deity is the reverend Space.
33
Fire [is born] from the Subtle Element of Form, [which] generates the happiness of the organ of Sight. The supreme deity there is the Sun. It seizes what can be seen.
The Fire, its quality is the Subtle Element of Form, which generates the Eyes as well as happiness. Its deity is the reverend Āditya. Its field of action is to see what is proper.
34
Water [is born] from the Subtle Element of Taste, [which] brings about the happiness of the organ of Taste. There, the deity is Varuṇa. The object of enjoyment is what can be tasted, [possessing] the six tastes.
The Water, its quality is the Subtle Element of Taste, by which the Tongue as well as happiness are produced. Its deity is Varuṇa. Its field of action is to savour food.
35
Earth [is born] from the Subtle Element of Smell, [which] causes the happiness of the organ of Smell. Its deity is P{\rdit}thivī. The object is what can be smelled.
The Earth, its quality is the Subtle Element of Smell, which generates the Nose and happiness. Its deity is the reverend P{\rd}thivī. Its field of action is to smell.
36
The Organs of Perception have been taught by the supreme seer as a pentad. I shall now explain the five Organs of Action, in due order.
The Organs of Perception have been taught by the Lord Kapila as being fivefold in nature, for instance: Ear, Skin, Eye, Tongue, Nose. These are the Organs of Perception. Now, the Organs of Action, their number is five. Those I shall explain to you.
37
The Five Organs of Perception are produced in the [ontic level] whose essence is sattva. Know the Five Organs of Action as being made of tamas and rajas.
Then, you all, you should know that the Five Organs of Perception, their nature is sattva. But the Five Organs of Action, their nature is tamas and rajas.
38
From the Subtle Element of Sound [comes] the Mouth. [Its] deity is taught to be Īsvara. The object is what can be spoken. It is the origin of the God of Gods.
The Mouth is the Subtle Element of Sound, [i.e.] what serves as its transformation. Its field of action is to speak what is proper. Its deity is the reverend Īśvara.
39
The Hand is born from the Subtle Element of Touch. [Its] presiding deity is Indra. Its object is what can be grasped. The [other] deity is the everlasting Vāyu.
The Hand, its cause is the Subtle Element of Touch. Its deity is the reverend Indra. Its field of action is to grab. Its other deity is Vāyu.
40
The anus [comes] from the Subtle Element of Form. Maitrī is the appointed god. Its object is what is excreted. He uses the form of Agni.
The Anus, its cause is the Subtle Element of Touch. The reverend Maitrī is its deity there in the body. Its field of action is to fart and to defecate. He assumes a bodily shape as the reverend Agni.
41
The Sexual Organ, o hero, [comes] from the Subtle Element of Taste. Moreover, it is said to be Prajāpati. Its nature is sensual pleasure, and the emission of semen and urine.
The Sexual Organ, its cause is the Subtle Element of Taste. The reverend Prajāpati is its deity there in the body. Its field of action is to enjoy pleasure. It emits semen and urine. Thus are my words to you, o hero.
42
The Feet [are born] from the Subtle Element of Smell; having the nature of going and coming, they walk on the earth. The god Viṣṇu [resides] in both.
The two Feet, their cause is the Subtle Element of Smell. Their field of action is to move and stay put. Their task is to kick away and to stumble. They have to be restrained by the learned master.
43
The Organs of Perception are five; they become happy by way of the Five Gross Elements. What is called ‘body’ is endowed with them. [Its seed-syllable] is called Elemental.
The Organs of Perception are five in number. The reverend Five Gross Elements are used by them as [means to generate] happiness. Such is the reality of what constitutes the body of all the incarnated beings. Its seed-syllable is taught to be Aghora. Such are the words of the learned master. oṁ aṁ namaḥ.
44
Earth, Water, Fire, Wind, Space, Sense-Mind, and the Ten Organs, [belonging to the] external [world], are the Sixteen Evolutes.
Earth, Water, Fire, Wind, Space, Sense-Mind, and the Ten Organs, all of them are in the exterior [dimension of the human being and cosmos]. They are called the Sixteen Evolutes.
45
Flesh, bones, muscles, bile, hair, bodily hair, nails, as well as the heart and so on—all of them are taught to be Earth, fivefold.
Further, I will teach you as follows: the flesh and bones, muscles, hair, hair of the legs, the ‘black’ (i.e., bile?), kidneys, lungs, liver, heart, and spleen, all of them, they are considered as [the element] Earth in the body, skin in the first place. They have to be known as the outcome of the Five Gross Elements.
46
Blood, urine, semen, sweat, phlegm, saliva, marrow, [brain-]sap, and [the humours] beginning with bile are taught to be Water, fivefold.
The blood, urine, sweat, saliva, bone marrow, brains: the nature of all of them is liquid. They are the water in the body. They originate from the Five Elements.
47
The fire that is Great is in the mouth, the Gārhaspatya in the belly; the fire Dakṣiṇa resides in the heart, Sambarta in the gall.
The reverend Mahadagni is in the mouth. The reverend Gārhaspatyagni is in the belly. The reverend Dakṣiṇāgni is in the heart. The reverend Sambartakāgni, it resides in the gall.
48
In this system, the pure anus and sexual organ are declared to be the fire Cākṣuṣa. The Fire is known as fivefold in the bodies of the embodied beings.
The reverend Śucyagni is in the anus and sexual organ. The reverend Cāk\-ṣu\-ṣāg\-ni is in the eyes. Such is the series of the reverend Agnis [as] the Five Gross Elements. [They are] taught by the scripture to dwell in the body.
49
The breaths should be known as five in number—they are to be known even by the learned masters: Prāṇa, Apāna, Samāna, Udāna, and Byāna.
The holy breaths, their number is five. They have to be known by the learned masters. They are Prāṇa, Apāna, Samāna, Udāna, Byāna.
50
The breath [dwells] in this entire body as one, possessing five modes of existence. The Prāṇa is in the face, the Apāna is in the lower region; the Samāna resides in the heart.
The breath resides in the body of all the beings, unique. [Yet] their number is five. Their order is as follows: the Prāṇa breath is in the face. The Apāna is in the anus. The Samāna is in the heart.
51
The Udāna should be known to be in the head, the Byāna in all the joints of the limbs.lednopb
The Udāna is in the head. The Byāna is in all the limbs of the body.
52
The Space is known as fivefold: it exists everywhere in the ear, in the eyes, in the mouth, in the heart, in the belly, in the anus, and the reproductive organs.
Ears, eyes, nose, heart, anus, reproductive organs, bones: all of them are Space. It is the foremost of the Five Gross Elements.
53
[Thus ] one should particularize these five, called Five Gross Elements. They are what is called the ‘body of everything’ [that exists], endowed with material and spiritual dimensions.
Such are their kinds. Their distinctions are five. They are called the Five Gross Elements. All of them, they serve as the body of all beings, which are affected by the pain relating to material beings as well as the pain relating to spiritual beings.
54
I shall tell you their distributions, according to their true nature. From whichever locus [an Element] has arisen, there it approaches.
As for all their distributions, here is the progression as they are joined together, [as well as] their number and their [respective] destinations.
55
The Nose satisfies itself with odours; Earth satisfies itself with food. The Tongue satisfies itself with taste; Varuṇa (i.e., Water) constantly satisfies Himself.
The Nose is satisfied with odours. The reverend P{\rd}thivī is happy in this manner. The Tongue is satisfied with the pleasant taste of food and drink. Its body is Water. The reverend Varuṇa is satisfied in this manner—perpetually satisfied.
56
The Eye satisfies itself with forms. The Sun is constantly satisfied. The Skin satisfies itself with touch. The Wind is satisfied.
The Eye is satisfied with looking at forms and colours. The reverend Āditya is always satisfied in this manner. The Skin is satisfied with touch. The reverend Vāyu is always satisfied in this manner.
57
The Ear satisfies itself with sounds. Bhīma satisfies Himself with Space. The Foot satisfies itself with going and coming. Viṣṇu is pleased.
The Ear is satisfied with excellent sounds that are pleasant to hear. The Lord Bhīma is satisfied with the whole Space in this manner. The two Feet are satisfied with going and staying put. The Lord Viṣṇu is pleased in this manner.
58
The Genital Organ is satisfied in the domain of sensual pleasure. There Prajāpati [resides]. The Anus [is satisfied] in the domain of excretion. The god Maitri is satiated.
The Genitals are satisfied in the domain of sensual pleasure. When he is the foremost [deity] there, the reverend Prajāpati is constantly happy. The Anus is satisfied in farting and defecating. The reverend Maitri is satisfied in this manner.
59
The Hands are satisfied in the domain of seizing. Indra is satiated. The [Organ of] Speech satisfies itself with its own domain—speech. Vaiśvānara [is] also [satisfied in this manner].
The Hands are satisfied with grasping. In such circumstance, the reverend Indra is satisfied. The Speech is satisfied with the domain of utterances. The reverend Vaiśvānara is satisfied in this manner.
60
[Such are] all the external organs. I shall [now] speak about the Sense-Mind. The Sense-Mind is satisfied by ideations, o Hero. Soma satisfies itself perpetually.
Thus are all the external organs. Likewise is the manas: its states are various. My speech to you, o Hero, is as follows: the manas is satisfied with ideating. The reverend Soma is satisfied in this manner.
61
The Subtle Elements [are satisfied] with being apportioned. The god Ugra is satisfied. The Self-Identity [is satisfied] with the conception of oneself. Rudra satisfies Himself with the Constituents of that.
The Five Subtle Elements, they are satisfied with being divided. The Lord Ugra is satisfied in this manner. The Self-Identity is satisfied in relating [everything] to the I. The Lord Rudra is happy in this manner, due to its Constituents.
62
Intellect [is satisfied with] determination. Īśvara, known as Brahman, [is the deity there]. The Unevolved [is satisfied] with [being] the material cause of those [ontic levels]. Viṣṇu becomes excellent in satisfaction.
The Intellect is satisfied with determining. The reverend Īśvara has as seed-syllables the Brahmamantras. He is satisfied with the Unevolved. It is satisfied with [being] the material cause. The reverend Viṣṇu produces satisfaction in this manner.
63
The Spirit is taught to be satisfied with sentience and insentience. The presiding deity is Mahādeva. He satisfies Himself with [being the Primary] Cause [of the Universe].
The reverend Spirit is satisfied with sentience and insentience. The reverend Brahmā is happy in this manner. As for the Lord Mahādeva, He is happy [with having] the condition of [Primary] Cause.
64
When the deitites are near their respective sensory objects, they burn all [those] objects up, [causing the] thorough purity of the Self.
The sensory objects, their nature is to be not far from the body. All of them should be burnt. While all the objects are burnt, it is at that time that what is called ‘the natural state of purity of the body’ (śarīraśuddhasvabhāva) [arises]. When that happens, you are regarded as embodying the [supreme] deity.
65
O God, greatly subtle! The God Śiva is said to be the presiding deity in that state, reaching His own object in all the ontic levels.
Thus is the sequence of all the ontic levels. They are all happy with their respective objects. As for the Lord Śiva, He is supreme. He pervades all the gods, as well as their objects. He resides in all the beings.
66
The hair of the body is the Ṛṣis, the blood is the oceans; the flesh should be known as the earth; the nerves etc. are taught to be like a river.
The hair, their deities are the Ṛṣi. The blood, its deity is the sea. The muscles, their deity is a river.
67
The bones should be known as the mountains; the kidneys etc. are taught to be the Himālaya. The entrails should be known as the Nāga, the flesh as the Seven Continents.
The bones, their deities are the mountains. The kidneys, their deity is the Himālaya. The entrails, their deity is Nāga. The flesh, their deities are the Seven Continents. These should be known as their [respective] deities.
68
The god of the two flanks is said to be the conjunction of mountains. In this manner all [the parts of the body] are taught to be fivefold, made of the Gross Elements.
The two flanks, their deity is the conjunction of mountains. [The parts of the human body,] all of them are taught by the learned master as having the nature of the Five Gross Elements, [according to] the words of the Great Sage.
69
Śiva abides in all the beings, alone. When all of them are satisfied, Śiva alone is satisfied.
As for the Lord Śiva, He is satisfied within all the beings. The meaning is: when all of them are happy, in that case the Lord Śiva alone is happy.
70
He knows that Śiva is, among the souls in all beings, the first (ādi); [He exists]—at once unique and manifold—within everyone of those [beings], everywhere, and is known as the Cause of them [all].
The reason why it is so is because the origin of all the beings is from the Lord Śiva, as the scripture (tattva) says. He is the body of the constituents of all the beings, for He is the Cause of everything that exists. That is what should be kept in mind by one who knows the scriptures.
71
All the ontic levels exist [latently], then they are spread once more. As long as the Lord [is in a state of] production, the ontic levels constantly exist.
All the ontic levels exist [latently] in the Lord Śiva. At last they come out from Him. What is the reason for this to happen? As they constitute the body of the Lord Śiva, the existence of all the ontic levels is constant.
72
[Śiva] would contract the ontic levels once more. They dissolve again into the possessor of the ontic levels, who is this entire universe as well as the One, like the foam is seen [to emerge] from the water.
When the Lord Śiva is in this state, within all the ontic levels, at last [they] dissolve into Him again. The example of this is as follows: like the foam, whose manifestations are numerous, it is one only [as it originates] from the water.
73
All the ontic levels exist. The ontic levels are dissolved again. Thus is Rudra with the eight supernatural powers: Śiva, omnipresent, all-pervading.
\sqbrl The foam,] when it comes out, is situated in the water, its cause; at last, it dissolves into the water. It is like that. So is the Lord Rudra: He is endowed with the eight supernatural powers. He is Śiva. He is present everywhere. He is all-pervading.
74
As long as [He] guards this entire universe, it constantly exists. At last it contracts once again, reaching the [supreme principle constituting the] totality of the ontic levels.
He, called the Lord Rudra, guards the entire universe. Its continual existence lasts for so long as the period during which He guards. At last, when He causes it to be dissolved, everything goes back to Him.
75
Just as Rudra acts with the aim of dancing, one who has worldly attachment does not know [Māyā. When the Lord’s] well-fixed manifestation is shaken, surely the illusory Māyā is seen.
The Lord Rudra is thus: like a dancer who is adorned for the audience, having in mind his desire to dance. When such [dance] has finished, the illusory Māyā is shown. Yathā, it is the same for the human beings that are affected by the desire for the objects of the senses, not knowing that they are being affected by the illusory Māyā of the reverend Rudra.
76
Thus the Soul, possessing the eight supernatural powers, having been made threefold, is not relinquished; together with Brahmā, Viṣṇu, and Īśvara, it becomes threefold [even though it is] one only.
The reverend Soul is in such a manner: it is endowed with the eight supernatural powers. Its body is caused to be threefold: Brahmā, Viṣṇu, Īśvara. It is in harmony with the triad. Thus is its real essence while being three [entities].
77
Soul, Inner Soul, Supreme Soul, Supra-Soul: the Soul is fourfold within mankind—one only, in four parts.
Thus are the divisions of the reverend Soul: Soul, Inner Soul, Supreme Soul, Supra-Soul. Its divisions are four within mankind. Its portions are four, yet its real essence is one.
78
The Soul should be known as Viṣṇu, the Inner Soul as Pitāmaha (i.e., Brahmā). The Supreme Soul is Mahādeva, the Supra-Soul is said to be Śiva.
The reverend Viṣṇu is the Soul. Brahmā is the Inner Soul. Mahādeva is the Supreme Soul. The Lord Śiva is the Supra-Soul. The ... is taught by the learned master.
79
The emitter of Brahmā begets the universe. He resides in Viṣṇu as the protector. Destruction is in the state of Rudra. [Such is what] is called Trimūrti indeed.
The manifestations of the Lord Śiva causing the universe [are as follows:] He has the form of Brahmā as He emits the universe. He has the form of Viṣṇu as He protects the universe. He has the form of Rudra as He destroys the universe. Thus are His three bodies. [Only] the names are different.
80
Viṣṇu resides in the manas as the Soul of all the beings. Pitāmaha resides in the manas of all the gods as the Inner Soul.
The Lord Viṣṇu is the Ātman, residing in the manas of all mankind. The Lord Brahmā resides in the manas of all the deities.
81
Parameśvara, existing in the Supreme, dwells as the Supreme Soul in the subtle [realities]. The Supra-Soul is Śiva indeed, difficult to be known because [He] resides in the void.
The Lord Parameśvara resides in the subtle gods. He is the Supreme Soul. The Lord Śiva is the Supra-Soul. His abode is difficult to obtain, for He is subtle, void.
82
This appearance, consisting in all stationary and moving beings, is a mere illusion (māyāmātram). Everything has the essence of Śiva, and is dissolved into the ontic level of Śiva.
The entire universe, whose body consists of stationary and moving beings, its nature is illusion. Everything that exists in it is the form of the Lord Śiva. The entire universe at last dissolves into Him.
83
As everything has arisen from Me, so the universe dissolves [in Me]. As everything is produced, so it exists and dissolves.
All the universes arise from the Lord Śiva, and they dissolve into the Lord Śiva.
Thus ends the Scripture entitled ‘The Secret Doctrine on Brahman’, Chapter 3.
The Secret Doctrine on Brahman, Chapter 4
1
Earth undergoes dissolution into Water. Water enters into Fire. Fire dissolves into Wind. Wind enters into Space.
Earth dissolves into Water. Water dissolves into Fire. Fire dissolves into Wind. Wind dissolves into Space.
2
Space goes into the manas. This is what is called the elemental body, the manifestation of the Elemental seed-syllable. It is said to be the condition of the body.
Space dissolves into the manas. Such are the six ontic levels. At that time, their activity is to use the body as a residence. Their seed-syllable is taught to be the Elemental (bhautikā): oṁ aṁ namaḥ. The learned masters teach that these ontic levels are the body of the Five Elements.
3
The manas enters into the Subtle Elements. The Subtle Elements disappear into the Passionate. The Passionate enters into the Intellect. [Such is] the subtle body, pertaining to the Constituents.
The manas dissolves into the Five Subtle Elements. The Five Subtle Elements dissolve into the Self-Identity. The Self-Identity dissolves into the Intellect. Thus are the ontic levels whose body is subtle. Their seed-syllable is the one pertaining to the Constituents (gauṇikā): oṁ taṁ namaḥ.
4
This is the [reality] of the bodies of the gods, characterized by an essence that is both manifest and unmanifest. The Intellect enters into the Unevolved, abundant in darkness, beyond the [grasp of the] senses.
Such are the ontic levels serving as the body of the deities, so they say. Their forms are as follows: the Intellect dissolves into the Unevolved. Its nature is darkness. It is subtle.
5
Unfathomable, extremely difficult to perceive, [it is] called the seed-syllable of Vaiṣṇavī. The Unevolved goes into the Spirit, resembling a spotless sky.
It cannot be thought upon, like a spotless sky. It is difficult to be perceived. Its seed-syllable is Vaiṣṇavī: oṁ saṁ namaḥ. The Unevolved dissolves into the Spirit. There the seed-syllable is oṁ baṁ namaḥ.
6
Luminous, empty, absolute: the Spirit is said to be the Brahman. Having gone into the Supreme, the Spirit is said to be the immaterial Lord.
The Lord Brahmā is what is called Spirit. Its appearance is like the splendour of the sun. Its emptiness is extreme. [Thus] is taught by the learned master. The reverend Spirit dissolves into the Lord Śaṅkara. Its nature is immaterial.
7
The truly existent Life, spotless, empty: it is called Brahmeśānī. This seed-syllable that I have taught is the cause of the dissolution of the universe.
The Lord Īśvara is the true life. He is Spotless. He is empty. Its seed-syllable is Brahmeśānī: oṁ iṁ namaḥ. The principle that I have taught, that it the cause of the dissolution of the universe. Thus spoke the Lord.
8
Having known this, the Great Yogin proceeds towards the supreme abode. What is known as Bhūr, Bhuvaḥ, and Svar, is designated as Unevolved Matter, etc.
As for the Leader among Yogins who knows the ontic levels, he enters the supreme abode. There is the Threefold World, as it is called: Ears, Skin, Eyes, Tongue, Nose, Speech, Touch, Form, Taste, Smell, Earth, Water, Fire, Wind, Space, manas—such are its forms. It is placed in the jaws. The seed-syllable there is Gāyatrī. It is taught by me [thus]: oṁ taṁ namaḥ. There are what are called the five pure [ontic levels]: Nature (svabhāva), Ignorance, Unevolved Matter, Nature (prak{\rdit}ti), Unevolved. Thus are the five [pure ontic levels]. Their seed-syllable is Vaiṣṇavī: oṁ saṁ namaḥ.
9
The Supreme Station is without denomination. The [seed-syllable] pertaining to the Spirit (Pauruṣa) is said to be in the breast. It is called Brahmākṣara, the supreme bliss, unmeasurable.
There is a supreme station. It is Brahmākṣara. Brahmā is its deity, in the locus of the chest. There the seed-syllable is the one pertaining to the Spirit: oṁ baṁ namaḥ. There is a supreme station. Brahmā is its seed-syllable. Equally, Brahmā is its deity: Brahmādhipati. It resides in the throat. oṁ iṁ namaḥ.
10
The syllable oṁ is the supreme abode, the supreme sound that is higher than the extremely high, empty, unique, immovable. [Now] listen to everything about those [worlds] in\ detail.
The syllable oṁ is the supreme station, void. It is higher than the station of Īśāna. It is supreme. The respective characteristics of the worlds should be known. I’m going to teach you that.
11
The human race is in the bhurloka. The atmosphere is the bhuvarloka. The circle of Śakra is the svarloka. Thus is what is called the domain of the Threefold World (trailokya).
The bhurloka is the abode of the human beings. The bhuvarloka is the atmosphere. The svarloka is the abode of the Indras. Such is what is called Threefold World.
12
The Mahāloka is [the world] relating to Prajāpati. The Janaloka is [the world] relating to Viṣṇu. The Tapoloka is the abode of Brahmā. The Satyaloka is [the world] relating to Śaṅkara.
The Mahāloka is what is called Prajāpatiloka. The Janaloka is what is called Viṣṇuloka. The Tapoloka is what is called Brahmaloka. The Satyaloka is what is called Śaṅkaraloka.
13
The Eightfold Śiva is supreme, the single principle, immovable, benign, free of cause, empty, real, unpolluted.
There is the supreme station. It is the syllable uṅ. It is not diminishing. Further, [there are] specific qualities of the names of the reverend Eightfold Śiva. Their explanation is as follows.
14
Having been heard carefully, they should also be retained in the mind manaḥ: Earth, Water, Fire, Wind, Space, and manas.
The specific qualities of the reverend Eightfold Śiva will be taught by me. Hold them fast in your mind. Pay full attention! Thus are all the learned masters—they pay full attention in their minds. Here they are: Earth, Water, Fire, Wind, Space, and manas.
15
The one life-principle is the Threefold World indeed. The origin is from the succession of no other [than that]. Earth and Water are to be known as Bhūḥ. Fire and Wind have to be known as Bhuvaḥ.
The Threefold World is taught by the learned masters as follows. Know the enumeration of the worlds! The Earth and the Water are united by the learned masters: that is what is called bhurloka. The Fire and the Wind, they are what is called bhuvarloka.
16
The Space and the manas are called svarloka. {\curlybl}The Seven Islands, the Ocean, and the Seven Great Mountains.{\curlybr}
The Space and the manas, they are what is called svarloka.
17
Thus is the Unevolved: it is subtle, as if there is nothing that can be fathomed. This entire universe, [consisting of] the movable and immovable beings, comes from that.
Yathā—as if; evaṁ—thus is the Unevolved: its nature is subtle. Nothing can be fathomed in it indeed. The entire world comes from the Unevolved. Its body are the movable and immovable beings.
18
Like when a moonstone, o Hero, comes in contact with the moonlight, the water comes out from inside it [and], having spread out, it grants various enjoyments.
\sqbrl This process] could be illustrated differently, as follows: the water comes from the moonstone-jewel because of the union with the light of the moon. Eventually, its stream is abundant on the earth.
19
In like manner, when the Unevolved—supreme and subtle—meets with the Spirit, Māyā becomes a bestower of ontic levels, from Intellect down to Earth.
Tadvat—Likewise is the Unevolved, extreme in her subtleness. When she unites with the Spirit, the ontic levels from Intellect down to Earth are born, coming forth from the Unevolved.
20
\Sat, \rajv, and \tamv\ are called ‘the state pertaining to the Three Constituents’. By means of their going asunder, the Unevolved becomes the universe.
Sattva, \raj, and \tam: they are called the Three Constituents. The going asunder of the constituents, that is the cause for the world to be born from the Unevolved: [that] is the meaning of ‘going asunder’. If \satv\ is predominant, a human being comes into existence. If \tam\ is predominant, an animal comes into existence. Thus is the order.%
21
Error is fivefold, the abilities are twenty-eight; contentment is to be known as ninefold, and perfection as eightfold.
There are what are called five errors. There are what are called twenty-eight abilities. There are what are called nine contentments. There are what are called eight perfections.
22
[Further, there are] the five wombs determined by karma, and the five afflictions of the embodied beings. This is the doctrine [taught] in the Treatise on the Sixty Categories of the great seer Kapila.
There are the wombs determined by karma, five is their number. There are the five afflictions, five is their number. Thus are the fifty categories, which constitute the doctrine of the most reverend Kapila. The essence has been spoken.
23
The origin of Intellect is from Nature. Brahmā is the presiding deity there. The object is what is visible. The \satv\ makes it visible.
The Intellect is born from Nature. Brahmā is its deity. Its field of action is to know. The sattva shows it.
24
The origin of the Self-Identity is from the Intellect. Rudra is the presiding deity there. The object is the conception of oneself. Inasmuch as it is \rajv, it is related to Rudra.
From the Intellect arises the Self-Identity, the attitude to not want to be inferior. The reverend Rudra is its deity. Its domain is to relate [everything] to an I. That is what is called rajas.
25
[From the Self-Identity come] the Subtle Elements, having five subdivisions. Ugra is the presiding deity there. What can be divided [into the Five Gross Elements] is the object. [Thus] the nature of Śiva has been revealed to you.
From the Self-Identity the Five Subtle Elements are born. Their deity is the reverend Ugra. They are the cause of the Five Gross Elements. The fivefold Subtle Elements [are produced] according to their own will. The Subtle Elements are five in number, whatever is their desire.
26
Mārīci, Kaśyapa, Viśvāmitra, Vaśiṣṭha, Bh{\rdit}gu, Aṅgirasa, as well as Jamadagni.
Thus are the forms of Prajāpati: the most reverend Marīci, Kaśyapa, Viśvāmitra, Vaśiṣṭha, Bh{\rd}gu, Aṅgirasa, and Jamadagni.
27
Beginning with such likes are the fourteen sons of Dakṣa-Prajāpati, four-faced, four-armed, whose splendour is like ten millions suns.
All of them are the children of the most reverend Prajāpati-Dakṣa, the great seer. Thus are foremost among them; their [total] number is fourteen. They are equal with respect to their supernatural prowess. They are all four-faced. They are four-armed. [They are] like the power of ten millions suns.
28
A thousand times an uncountable quantity, they dwell in the Mahā\-lo\-ka. They all delight in [the ontic level] consisting in the Three Constituents, and they are stored in [that level,] consisting in the Three Constituents.
They dwell in the Mahāloka. Their number is a thousand times an uncountable quantity. They all desire the Three Constituents. They are the enjoyments coming from the favour of the Creator. That which is called [the ontic level] consisting in the Three Constituents, it equally produces sattva, rajas, tamas.
29
The mantra is said to be the one pertaining to the Constituents (gau\-ṇi\-kā). It declared to be relating to the Three Constituents. The supreme abode belonging to Viṣṇu is proclaimed to be a group of five.
The mantra there is the one pertaining to the Constituents. That is the abode of sattva, rajas, and tamas. Such is the order, as it has been taught by me. oṁ taṁ namaḥ. There is the place that is the abode of the reverend Viṣṇu. It is supreme. It is what is called pañcavarga, which is taught by the learned masters.
30
Ignorance, Nature (svabhāva), Unevolved Matter, Nature (prak{\rd}ti), and Unmanifest: supreme and subtle, the [reality] belonging to Viṣṇu has five names.
What is called pañcavarga—the divisions of the reverend Viṣṇu—is as follows: Natural Disposition, Unevolved Matter, Nature, and Unevolved. Thus is Viṣṇu, five are his divisions. They are supreme. They are subtle. Their seed-syllable is Vaiṣṇavī: oṁ saṁ namaḥ.
31
Nothing whatsoever is immaterial [in it]. It is called Viṣṇuloka. [Its deity is] four-faced, four-armed, maintainer of the four aeons.
That station, there is nothing else than material reality in it. It is called Viṣṇuloka. The appearance of all the deities who are there is four-faced and four-armed. They create the four aeons.
32
He is very subtle, wearing yellow garments, bearing sword, disc, and mace, provided with mighty horses and endowed with radiance, holding various weapons at all times.
They all wear yellow garments, filled with radiance; they are all very subtle; they all hold a disc and a mace. Their supernatural prowess is extraordinary. Various are the weapons they hold, at all times.
33
[They are] the appointed cause of the worlds—what is called creation, preservation, and dissolution—, without beginning, middle, and end. They all have Garuḍas as vehicles.
They create all the worlds. Their own nature is creation, preservation, and dissolution; without beginning, middle, and end. They all have Garuḍas as vehicles.
34
Made of tamas, those inhabiting the Janaloka are called ‘belonging to Viṣṇu’. Next, [there is] the Tapoloka, very subtle, free from disease.
Their nature is tamas: thus is the form of the deities who dwell in the Janaloka. The seed-syllable there is Vaiṣṇavī: oṁ saṁ namaḥ. There is another station, called Tapoloka. It is extremely subtle. It is left behind by pleasure and pain.
35
Fivefold, it is shining, spotless, void, immovable, fearless. Its seed-syllable is the divine Puruṣa, subtler than the subtle, supreme.
Its appearance is like the splendour of the sun: spotless, void, without movement. It has no fear. Its seed-syllable is Puruṣa. Its deity is Brahmā. It is subtler than the subtle. It is supreme. oṁ baṁ namaḥ}-.
Without form, without modifications, without sin, not deficient, and without being affected by [birth in a] womb, old age, and death; without defilements.
37
[Its deity] is endowed with the eight sovereign powers, limitlessly splendid due to the eight supernatural qualities. The {\rdcit}ṣis, practising chastity, are very subtle thanks to all kinds of rituals.
The deity who is there possesses the eight sovereign powers and the eight supernatural qualities. His brilliance has no limits. The appearance of the {\rdc}ṣis who are there is very subtle. They all engage in chastity. They all utter the Brahmamantras. The seed-syllable is Bāmadeva: oṁ baṁ namaḥ.
38
They all desire constant meditation, indifferent and spotless. Four-faced, [steeped in] the Four Vedas, patients, isolated from sensory objects, firm.
All of them have a desire for meditation. They are indifferent to the objects of the senses. They are still and spotless. They all have four faces, and all recite the Four Vedas. They all have a forbearing aspect, and all have a concentrated attention.
39
Abstaining from sensual pleasure and food, they are engaged in chastity and [carry] the Brahmā-weapons. More void than the void, eternal, devoid of addiction to anything.
Not affected by pleasure and pain, not affected by revulsion andIssue in the code desire, they all grasp the Brahmā-weapons. They are [more] void than the void. Their existence is permanent, without end. They are not affected by any kind of objects of the senses.
40
Without beginning, middle, and end, and knowers of all sciences, they eternally reside in the Tapoloka, free from old age and death.
Without beginning, without middle, without end, they are knowledgeable about all the sciences. They reside in the Tapoloka eternally, not affected by old age and death.
41
Free from birth from a womb and old age, devoid of attachment and defilements, endowed with the eight sovereign powers, and whose appearance is a limitless splendour.
He is abandoned by [the state of being born from] a womb, old age, and death. He is not affected by the defilements and the objects of the senses. He possesses the state of eightfold sovereign prowess. His brightness is limitless. Thus is the appearance of the deity who is in the Tapoloka.
42
There is a world that is superior to that because of [its] exceeding subtleness, eternal. It is difficult to grasp and to fathom. It is void, spotless to the highest degree.
There is a world that is superior to the Tapoloka, supreme among what is subtle beyond the subtle. Without boundaries, it is difficult to be grasped and fathomed. It is void, exceptional in clarity. Īśāna is the seed-syllable there: oṁ iṁ namaḥ.
43
Without support, without equal, virahakam, beyond the senses; there the greatly powerful Rudra [resides], independent, without desire.
Without ceasing, without equal, without movement, not grasped by the senses. There is the abode of the Lord Rudra. His fiery energy is exceptional, without support, not affected by desire.
44
Having supreme qualities, independent, without limbs, without body, the end of what is exceedingly empty, the state of cessation, without parts, powerful.
He is supreme by way of the eight supernatural powers. Independent, without limbs, without body, He is excellent in superiority; empty, His glare is clear.
45
Three-coloured, abiding in the Three Constituents, joined with the supreme Three Constituents, endowed with the supernatural qualities of the five sovereign powers: an ocean of [Rudras] wearing twisted hair.
Their letters are three: a, u, ma. They reside in the supreme abode. They are powerful within the Three Constituents—sattva, rajas, tamas. They are endowed with the five sovereign powers. They look like forming an ocean. They all bear twisted hair.
46
Having a bull as banner and having bull-footprints, [wearing] a variegated ash-dress, all having a twisted lock of hair marked by the half-moon: a multifarious, splendid multitude.
They all bear the sign of the bull-banner, and they all have a bull as a vehicle. They are grimy because of the ashes, which serve as their dress. All of them, the have a half-moon in their chignon. Their forms are many. They are all handsome and perfect.
47
Devoid of birth, death and old age, free from disease and suffering, it is called that whose limbs are the Brahmamantras, the station higher than the highest.
Not affected by birth, jarā—old age, youth, and death. It is abandoned by disease and suffering. Thus is the nature of the group of the incarnations of Rudra who abide there. Such a station, it is the body of the Brahmamantras. Unaffected by fear, it is the station higher than the high.
48
Having known that eminent abode, [the yogins] turn that station into their body. Because of the unity of the body with that World-Egg, they reach the Supreme.
When the sage knows the abode, he obtains it. Thus is the unity of the World-Egg, having as form the unity of the body.
49
The station of the Five Mantras is to be known by those who have mastered the Elemental gnosis. The syllable a is the supreme void, the syllable u is the supreme station.
The station of the syllables is the holy Pañcabrahmamantra taught by the learned masters: sa, ba, ta, a, i. Being the right measure of the knowledge, it should be known. Further, the syllable a is the Supreme Void, the syllable u is the Supreme Reality.
50
The syllable ma is the Supreme Divine. That into which it dissolves is the Supreme Station. Having completely dissolved, it is abandoned by mantras in the form of syllables.
The syllable ma is [the] Supreme Divine. The oṁ.is the Supreme Station. The half-moon and the dot are abandoned by the mantras in the form of syllables.
51
The Extinction and the Supreme Extinction are purified of speech, free from disease. This station is the Eightfold Śiva. They regard this as the station of release.
The Resonance and the End of the Resonance are purified from speech. They are what is called Supreme Reality. They are deprived of happiness and suffering. Thus is what is called the eightfold station. The Lord Eightfold Śiva abides there. That is what is called the station of release, according to the Lord’s words.
52
One should know this as the station of the void. It is the supreme appeaser. It is the supreme state of isolation. It is the station of Maheśvara.
The station of the void is known by the learned masters as follows: It is what is called liberation of the Supreme Reality. It is the supreme state of isolation. It is what is called Maheśvara.
53
Without month and without year, without night and without day, without space and without wind, He is called Parameśvara.
Thus is the station of Parameśvara, as it is called. There are no months and years, there are no days and nights. There is no wind and space there.
54
There is no fire, moon, sun, asterisms; there is no collection of the years. There is no muhūrta, no great hour [at the junctures of the day]. The intelligent ones regard this [station] as release.
Further, my words are: there is no fire, there is no moon, there is no sun, there are no stars, there is no year, there is no muhūrta, there is no time of the three junctures of the day. Such station is what is called the state of release, according to the Lord’s words.
55
The quality of the Earth, the quality of the Water, the quality of the Fire and the Wind, as well as the quality of the Space and the Sense-Mind, it is called the sixfold station.
The quality of the Earth, the quality of the Water, the quality of the Fire, the quality of the Wind, the quality of the Space, the quality of the Sense-Mind, such is the nature of the six[fold] station taught by the learned masters.
56
The quality of the Earth is the Threefold World, the circle of Śakra, Elemental. The quality of the Water belongs to Prajāpati; it is called the station pertaining to the Constituents.
The Threefold World is the quality of the Earth. It is the abode of the reverend Indra. Its seed-syllable is the Elemental: oṁ aṁ namaḥ. The station of the Mahāloka is the quality of the Water, the abode of the reverend Prajāpati. Its seed-syllable is the one pertaining to the Constituents: oṁ taṁ namaḥ.
57
The quality of the Fire is the one relating to Viṣṇu, the supreme station of Janaloka. That which is called the quality of the Wind is taught to be supreme, pertaining to the Spirit.
The station of the Janaloka is the quality of the Fire. It is the abode of the reverend Viṣṇu. The seed-syllable there is Vaiṣṇavī: oṁ saṁ namaḥ. The Tapoloka is the quality of the Wind. It is supreme. It is the abode of the reverend Brahmā. The seed-syllable there is Raudrī: oṁ baṁ namaḥ.
58
The supreme and absolute has no name. They regard it as the quality of the Space. The quality of the manas is the syllable oṁ. They regard it as the auspicious city of Śiva.
The Satyaloka is the quality of the Space. It is supreme to the highest degree. Its seed-syllable is Brāhmī. It is the abode of the reverend Rudra: oṁ iṁ namaḥ. The syllable oṁ is the quality of the manas. It is called the City of Śiva (śivapura), the abode of the reverend Śiva, [as it is] taught by the learned masters. The seed-syllable there is the syllable oṁ: oṁ oṁ namaḥ
59
Existence, existence and non-existence, the supreme station of non-existence, the unequalled absolute non-existence, the non-existence without superior.lednopb
The state of waking is sadbhāva. Its existence is continuous. The state of sleeping is sadasadbhāva. Its nature is existence and non-existence. Its seed-syllable is tam. The state of dreaming is asadbhāva. It does not exist. Its seed-syllable is sam. The fourth state is supreme. It is naiva sadbhāva, it does not exist. Its seed-syllable is bam. The state at the end of the fourth is without beginning, na sadbhāva. Its seed-syllable is oṁ.
60
Higher than that is the [station of] extinction, void, divided into eight portions. [As the] sixth\ [of the states enumerated above, it is the] supreme, One, the supreme station of the Lord of the Bull.
There is the station positioned above the five states, called void, extinction. It serves as the sixth of the stations. The reverend Eightfold Śiva is One. He is called ‘He who has bull-footprints’ (ukṣapada), very pure. He is supreme.
61
The Seven Continents are taught to be Jambu, Śaṅka, Kuśa, Krauñca, Śalmalī, Gomedha, and Puṣkara.
What are called the Seven Continents are as follows: Jambudvīpa, Śaṅkadvīpa, Krauñcadvīpa, Kuśadvīpa, Śalmalīdvīpa, Gomedhadvīpa, Puṣkaradvīpa. Such are taught by the learned master to be the Seven Continents.
62
The Seven Mountains are taught to be Himavān, Hemakūṭa, Niṣadha, the Mount Meru, Nīla, Śveta, Triś{\rdit}ṅga, and Vindhya.
The Seven Mountains are as follows: Himavān, Hemakūṭa, Niṣadha, Nīla, Śveta, Triś{\rd}ṅga, and Vindhya. Thus are the Seven Mountains. They should be memorized by the learned masters.
63
Salt, milk, sour milk, clarified butter, sugarcane juice, liquor, and molasses: such are called the Seven Oceans.
The Seven Oceans are as follows: Lavaṇa is the sea of salt. Kṣīra is the sea of milk. Dadhi is the sea of sour milk. Sarpi is the sea of clarified butter. Ikṣu is the sea of sugarcane juice. Surā is the sea of palm-wine. Svādu is the sea of molasses. These are the Seven Oceans taught by the learned master.
64
One should know the sea of salt to be ten times larger in measure than that. The Śaṅkadvīpa is ten times larger than that. In like manner, the sea of milk is ten times larger than that.
The sea of salt is ten times larger than the Jambudvīpa. Soil is the natural state of the continents. Thus is their progression. The Śaṅkadvīpa is ten times larger than the sea of salt. The sea of milk is ten times larger than the Śaṅkadvīpa.
65
One should know the adjacent continent, the Kuśa, to be ten times larger than that .... Similarly, the ocean of milk is known to be ten times larger than that.
The Kuśadvīpa is ten times larger than the sea of milk. The sea of sour milk is ten times larger than the Kuśadvīpa. Such is the progression recognised by the learned master.
66
The Krauñca is ten times larger than that. In like manner, [a tenfold increase] is reached by the ocean of clarified butter. The Śālmalīdvīpa is said to be ten times larger than that.
The Krauñcadvīpa is ten times larger than the ocean of sour milk. The sea of clarified butter is ten times larger than the Krauñcadvīpa. The Śālmalīdvīpa is ten times larger than the ocean of clarified butter.
67
One should know the sea of sugarcane juice to be ten times larger than that, in the same manner. Beyond that, the Gomedha is said to be ten times larger.
The sea of sugarcane juice is ten times larger than the Śālmalīdvīpa. The Gomedhadvīpa is ten times larger than the sea of sugarcane juice.
68
In like manner, they regard the ocean of liquor to be ten times [larger than that]. Similarly, the Puṣkaradvīpa reaches [a size] ten times larger than that.
The ocean of liquor is ten times larger than the Gomedhadvīpa. The Puṣkaradvīpa is ten times larger than the ocean of liquor. Thus are the words of the learned master, as he tells them.
69
The ocean of molasses is said to be ten times larger than the Puṣkara. There is the king of mountains called Mānasa, surrounded by the Cakravāḍa [range].
The ocean of molasses is ten times larger than the Puṣkaradvīpa. It is the last [of the series of oceans and continents] ten times larger [than each other], according to the words of the learned master. There is the mountain called Mānasagiri, surrounded by the Cakravāḍa mountains.
70
Know the summit of the great mountain to be ten times higher than that. Having been installed on the peaks, the gods dwell there, splendid.
The Mānasa mountain has eight peaks. Their height is ten times higher [than that of the surrounding Cakravāḍa]. There, on the peaks of the mountain, reside the supreme gods. Their splendour is exceptional.
71
Indra is in the golden peak in the east. One should assign Agni to the southeast. Yama would stay in the south, Nir{\rdit}ti would live in the southwest.
Their series is [as follows:] the reverend Indra dwells on the eastern peak. The reverend Agni dwells in the southeast. The reverend Yama dwells on the southern peak. The reverend Nir{\rd}ti dwells on the southwestern peak.
72
Baruṇa is in the west; the northwest is endowed with Vāyu. Soma being placed in the north, the northeast is endowed with Rudra.
The reverend Baruṇa is in the western peak. The reverend Bāyu dwells in the northwest. The reverend Soma is in the northern peak. The reverend Rudra dwells in the northeast. All of them are the dwelling-places of the reverend Rudra.
73
Mahendra is in the northeast and the east; one should undertake the Elemental mantra [there]. The mantra pertaining to the Constituents is said to be in the southeast and the south.
Your course of action there is as follows. The Elemental mantra is in the northeast and the east: oṁ aṁ namaḥ. The mantra pertaining to the Constituents is in the southeast and the south: oṁ taṁ namaḥ
74
The mantra of Viṣṇu is in the southwest and in the west. Having placed it in the northwest and in the north, one should undertake the mantra belonging to the Spirit.
The mantra of Viṣṇu is in the southwest and in the west: oṁ saṁ namaḥ. The mantra related to the Spirit is in the northwest and in the north: oṁ baṁ namaḥ.
75
The mantra of Brahmīśāna is in the middle, below, and above. They regard the limbs as tenfold, being threefold for each of them.
The mantra of Brahmīśāna is in the middle as well as below and above: oṁ iṁ namaḥ. Now, its limbs are three times in the middle, three times below, and three times above. All of them together are tenfold, according to the words of the learned master.
76
Earth, Water, Fire, Wind, Space, manas, Subtle Elements, Self-Identity, Intellect, Unevolved, Spirit, Lord: know the totality of the ontic levels in the mind, supreme, tenfold.
Earth, Water, Fire, Wind, Space, manas, Subtle Elements, Self-Identity, Intellect, Unevolved, Spirit, Lord: these are all the ontic levels. They are supreme. They make the Lord tenfold.
Thus [ends] the scripture entitled ‘The Storehouse of the Worlds’, Chapter 4.
The Secret Doctrine on Brahman, Chapter 5
As the Lord spoke thus, the best of sages asked again. His words were:
1
O Lord! Lord God of Gods! [When one] passes away while being an embodied creature in the world, if one gives up the vital principle, should one undertake meditation on emptiness?
O Lord! O You, endowed with the eight supernatural powers! O Lord God of Gods! O You, king of all Gods! My question to you is as follows: if the life-principle is given up by me while I am in the cycle of rebirth, and when the human being vanishes, what should I do in those cases?
2
O Lord of Gods! Where do I see [the Lord]? Of what kind and how is [His] supreme magical power? Does He attain the state of bodilessness? [Teach] me [His] limbs as the ontic levels, right now!
O Lord of Gods, where do I see you? Of what kind—what is your form? How is [your] supreme magical power—of what sort is your power? Does He attain the state of bodilessness? He is without body, [yet] it is seen that He has a body. [Teach] me [His] limbs as the ontic levels, right now! What are the ontic levels of your body? Explain to me such things, o Lord, right now!
3
Because your words are about to be manifested, the moon (dhūm\-ra\-bhā) arises in [my] body. May your compassion be manifested! Tell me about the state of extinction!
The reason why such is the speech of the Lord [is that], when I perceive the words of the Lord, it is not a matter of doubt that they will cause pleasure, like the light of the moon. Teach me about the state of extinction. Teach me about the state of release. Because your compassion is going to be manifested. Because of the compassion of the Lord.
4
O best of sages, my speech [about] what is earthly and what is non-earthly [should be listened] by you. This supreme state of isolation, empty, is the union [with the Lord] in the state of bodilessness.
There is the station called the ‘state of isolation’, the obtainment of bodilessness.
5
Earth is fivefold, solid, characterised by hardness. It is the beginning of the chief constituents of the body, consisting of flesh, nerves, etc.
The qualities of the Earth are five: smell, taste, form, touch, and sound. Its existence is permanent. Its characteristic is hardness. It produces the chief constituents of the body: flesh, bones, muscles. That was their former state.
6
Then there is Water, having four qualities, characterised by smell and touch, as well as form, taste, urine and so on. It is the supreme embodiment of the life principle, auspicious.
The qualities of Water are taste, form, smell, touch. Its characteristics are to melt and to flow. Blood, urine, and sweat are the first of them [among the five existing in the body]. Its essential nature is the Holy Soul. It (i.e., water) serves as its embodiment. It is supreme.
7
One knows the Brilliant (i.e., Fire) as having three qualities. It is hot, characterized by redness. It is accompanied by desire, anger, etc. It is the fire of the body, eminent.
The qualities of Fire are three: form, touch, and sound. Its qualities are fever and self-conceit. Desire and anger are their precursors. That is the fire of the body. It is eminent.
8
The Wind is said to be twofold indeed, characterised by touch and sound. It is the breath, whose essence is the life-principle, eternal. It is the mind of all the embodied beings.
Such is the Wind, its qualities are two: touch and sound. It is shaky. Its characteristic is movement. Its essential nature is the life-principle. Its existence is permanent. It serves as the consciousness of the body.
9
The Space has one quality. It is well established in the body. It is contained in the orifices of both ears, in the nostrils, etc.
Such is the Space, its quality is one: sound. It is placed in all the orifices of your body. The orifices of your nose are the first among them.
10
The manas is double in essence, o Hero, i.e. ideation towards this or that [element]. First the visible is meditated upon, then the invisible. Thus the mind disappears, [having become] supreme, beyond the senses, and empty.
The excellent [state] should be spoken about thus. The activities of the manas are two. It forms ideations for all the things. How is that? As follows: first, one meditates upon the material [world]; in the end, one reflects upon the immaterial. All the connected organs are thus. The Five Gross Elements and the manas, they are the connected organs. In view of the fact that they are the causes % of the Organs, that is the reason why they are called Subtle Organs. Further, the manas is without conflicting thoughts towards all the objects when it is empty.
11
The Sense-Mind should meditate on the great void, Śiva, the imperishable state of isolation, [which] becomes visible by means of the Sense-Mind. [Then, the meditator] will perpetually abide in the state of bodilessness.
In this occasion, the learned master meditates upon the stage of the void. It is called ‘Śiva’; it is called the ‘state of isolation’, without end. In the end, it is turned into a visible form by the Sense-Mind. When he has finished to meditate upon the state of the void, his abode is the state of bodilessness, perpetually.
12
What will become of the superior mind that is appeased? [It will be] empty, extremely subtle. But [were it] not so because of exceeding sin, he should meditate on the void in visible form.
The station of the void, its subtlety is extreme. Even though [the yogin’s mind] is free from disturbance, this [supreme state] is not met even once due to the abundance of his sin. In this case, the learned master should meditate; its supreme [nature] should be made clearly visible.
13
Having seen the paramount [light] that exists within [the body], he should fix the \manasmind\ [on it].
If he meditates, the light that is within is seen by him. It is called rayasthāli. When it is seen, he should fix the Sense-Mind on it by way of his attention.
14
The atomic individual and the infinitesimal particle [in the heart] have the splendour of melted gold. [That light] acquires a visible form by way of them, having a splendour equal to ten million suns.
The light is like gold that has been inflamed. Its splendour is equal to a thousand suns. That is turned into a visible form by all the paramāṇus.
15
Having cast the gaze inside the heart, what is made of tamas is dissolved again. A divine light is in his own body, eight fingers’ breadth inside the head.
The tamas is in the heart. At last it is dissolved into the atoms. When this happens, it is together with the splendour of the divine light in the body. Eight fingers is its measure in the interior of the head.
16
In this way he may see the state of bodilessness, above, whose visible mark is the void. It is the station perpetually immaterial, imperishable, endowed with Śiva [divided] into eight [forms].
When this happens, the learned master sees the state of being bodiless, there in the light. Its form is [as follows]: the void is the characteristic of the reverend Eightfold Śiva. It goes higher and higher. There is the ‘immaterial station’. It is the station of the Absolute. Its clarity is extreme. There is no desire in it.
17
He will see the shining void—shining and pure in the entire body, shining even in the Space [in it]—through a Sense-Mind free from activity.
The likeness of the excellent station is as follows: at last, it is an immaculate void in the entire body. It is immaculate even in the Space [in it]. That is seen by him by means of his Sense-Mind, fixed without being busy towards other [objects].
18
[He will see that void] within all the [remaining] Elements—Earth, Water, Fire, and Wind, in the middle, above, and below, as well as in the ten cardinal and intermediate directions.
The nature of that station is to go upwards and downwards in layers. It is visible through all the Five Gross Elements. Its form is within the Earth, Water, Fire, Wind, and Space, and in the cardinal and intermediate directions of space.
19
Wherever one observes attentively, [that supreme station] is obtained there. Having abandoned the Sense-Mind, he enters into that [station], pure and without any desires whatsoever
If any of those loci is looked at by him, a Sense-Mind that is extremely pure is obtained by him. [It] will never be affected by desire.
20
The proffering of the syllables a etc. in the state of absorption produces the supreme station. After [the syllables] at the end and at the beginning are generated, he should impose the seed-syllables at once.
I shall speak to you, o Hero, as follows: absorption is the yoga of the syllable a: oṁ aṁ namaḥ. Absorption is the syllable u: oṁ uṁ namaḥ. The endless ordinance is the yoga of the syllable ma: oṁ maṁ namaḥ. The uninterrupted absorption is the yoga of the syllable oṁ: oṁ oṁ namaḥ. The Leader among Ascetics should impose them [onto the body].
21
Thereupon, the superior extinction, the supreme station of extinction, [arises]. It is said to be extinction of the deliberating activity of the manas, as well as the Ten Organs.
When, at last, there is the state of release, supreme in exceptional measure, the Leader among Yogins will obtain [it]. Suddenly, the Sense-Mind is extinguished; in such a state, the Sense-Mind disappears, and also its organs. [It] ceases to form concepts.
22
This [supreme station] is devoid of all the Sovereign Powers, pure, supremely spotless. It provides the Space for everything that exists, whether in the Earth or in the Water.
When [the Sense-Mind] ceases to form concepts, it is pure. Its clarity is supreme. It is abandoned by the supernatural qualities of the state of Sovereignty. As for everything that exists, it is in the Space, in the Earth, in the Water.
23
He knows that everything exists in the Fire and the Wind, divine. Having beheld that unique [reality], void, he should maintain the daily necessary rites at all times.
It is known by the learned master that all the beings reside in the Fire and in the Wind. They are divine. The [supreme] station is seen by him. When it is seen, it is meditated upon with the Sense-Mind at all times.
24
One who is wise, one without knowledge, or even an ignorant one [achieves] the vision [of that reality] in a depopulated place or even in a public congregation [when] the manas’s ideation is constantly unbewildered and independent thanks to the gnosis.
The supreme station is seen by him. Whether in a public congregation or in an empty place, it is reached. The clear Sense-Mind is seen in its steadfastness towards the void, because of the supreme gnosis.
25
Having entered the imperishable void, the universe disappears: Brahmā, Viṣṇu, and Mahādeva, the syllable oṁ, and the Eightfold Śiva.
The station of the void is reached by him. It is without end. All the deities disappear, carried along in the void. What are they like? As follows: Brahmā, Viṣṇu, Mahādeva, the Eightfold Śiva, and the syllable oṁ.
26
When there is the sight of an apparition of pre-death omens, the vital breath should enter into the void. The great universe is seen as void: the manas should enter into [that void] with effort.
When he sees the pre-death omens of all the gods, he should enter into the void. And the alerted manas, it is visible and invisible: its appearance is void, non-existence. That is what he should also enter into.
27
The consciousness dwells within the void. The manas is constantly without perception. Whether bewildered or not bewildered, the manas is fixed on the void.
The Sense-Mind and the consciousness, they constantly seek disappearance in the void. Further, [whether they are] with ideation or without ideation, they should be caused to penetrate the void.
28
Then [the Sense-Mind obtains] the station of liberation because of God, like a leaf scattered by the wind. In such a manner, dissolving in the body spontaneously, it becomes pure spontaneously.
In the end, when the Sense-Mind is released, it is like a leaf whirled around and blown by the wind. Such is the spontaneous (svayam) station in the body. It is pure spontaneously. It is excellent spontaneously.
29
[There is] the spontaneous production [of enlightenment] in the sky: the spontaneous [state of enlightenment] is a pure rainbow. The Bhūr, Bhuvaḥ, Svar, Mahā, Janaḥ, Tapas, and Satya are above it. Having abandoned all [those worlds, the yogin] proceeds to the supreme void, the supreme extinction.
The spontaneous station, when it arises in the space, is like a rainbow; it is pure. bhurloka, bhuvarloka, svarloka, Mahāloka, Janaloka, Tapoloka, Satya\-lo\-ka: there are worlds above it. All those worlds should be left behind by the Leader among Yogins. In the end he obtains the station of extinction. Its nature is void and supreme.
30
Even the Sense-Mind that is altered by the objects of the Sixteen Evolutes [of Nature], and that is tormented by the bad deeds of the past, henceforth becomes pure and empty.
The manas that is bewildered because of the objects of the Sixteen Evolutes, that performed evil deeds in former times, and that is in a disturbed state, even in such a condition, it [becomes] pure, and as a result enters into the void.
31
Whatever sin, killing a Brahmin in the first place; the binding by the defilements, desire in the first place; the great world, [formed by] the ontic levels from Earth to Space: [all this enters] extinction.
The sins, killing a Brahmin in the first place; the experience of defilements, desire in the first place; all the ontic levels, beginning with Earth; the Seven Worlds, Bhuḥloka in the first place, are dissolved by way of the reality of extinction when it is engaged at last.
32
When the Sense-Mind [becomes] the station of the void, all the ontic levels [are extinguished] without remainder. When the mind reaches the state of emptiness, [they become] spontaneously pure and immaculate to the highest degree.
In this condition, all the ontic levels will be entirely annihilated. When they are annihilated, they obtain the station of emptiness. They [become] by themselves extremely spotless at the time when the Sense-Mind obtains the emptiness.
33
There is the Intellect that exists, the Intellect that exists and does not exist, and beyond that, the Intellect that does not exist. The Intellect that is non-existent is the end of the ‘instrument’; the Intellect that is absolutely not non-existent is the unpolluted.
The Intellect that exists, it exists; its seed-syllable is Aghora: oṁ aṁ namaḥ. The Intellect that exists and does not exist, it exists and does not exist; its seed-syllable is Gāyatrī: oṁ taṁ namaḥ. The Intellect that does not exist, it does not exist. Its seed-syllable is Vaiṣṇavī: oṁ saṁ namaḥ. The Intellect that is non-existent, it does not exist. Its seed-syllable is Raudrikā: oṁ baṁ namaḥ. The Intellect that is absolutely not non-existent, it exists without coming to an end, without flowing [away]. Its seed-syllable is Brāhmī: oṁ iṁ namaḥ.
34
There is the excellent fivefold state, every state [of which] is taught to be supreme. Thus is one’s natural state (svapada) as the syllable oṁ, [in which] the Sense-Mind is extinguished, pure.
Thus are the five states. They are supreme. All the states, they should be taught. Such is the state of extinction of the Sense-Mind when it is pure. It is the syllable oṁ, the place of the reverend Eightfold Śiva.
35
The Intellect that exists is called waking. [The Intellect that] exists and does not exist is called dream. The Intellect that does not exist is called deep sleep. [The Intellect that] is absolutely non-existent is called the Fourth [State].
The Intellect that exists, it is the state of waking. It is taught by the learned master to be unfit. Its seed-syllable is Aghora: oṁ aṁ namaḥ. The Intellect that exists and does not exist, it is the dreaming state. Its seed-syllable is Gāyatrī: oṁ taṁ namaḥ. The Intellect that does not exist, it is the state of deep sleep. Its seed-syllable is Vaiṣṇavī: oṁ saṁ namaḥ. The Intellect that is absolutely non-existent, it is called the Fourth State. Its seed-syllable is Raudrī: oṁ baṁ namaḥ.
36
The Intellect that is absolutely not non-existent is the Supreme Brahman, the syllable oṁ, void and immaculate.
The Intellect that is absolutely not non-existent is the Supreme Brahman. Its seed-syllable is Brāhmī: oṁ iṁ namaḥ. The syllable oṁ is void, without end.
37
Having visualized the supreme extinction, a man will obtain the pure station. If he is sleeping, he is held back, for his consciousness is in pain.
Further, the course of action of the learned master should be to meditate on the state of extinction. It is supreme. Once he finishes doing so, he obtains the pure state of the entire world. For the man, if he will fall asleep, will be covered by strife (vigraha), and his consciousness will experience suffering.
38
All human beings ... there being the slow fall of tears from the eyes ... adversity like the secret partsI take samb{\rdit}tāśvo to be an inverted compound in which samb{\rdit}ta (= saṁv{\rdit}ta, ‘covered, shut up, enclosed or enveloped in, surrounded or accompanied or protected by’, ‘concealed, laid aside, kept, secured’, ‘restrained, suppressed, retired, withdrawn’, ‘well covered or guarded’, MW) is an euphemism for ‘secret parts’, i.e. the genital organ. of a horse ...
The heart of all human beings is perplexed by their longings, as they hold the tears in their eyes; they are perplexed and in restless movement. Such is their likeness. They clatter like the sulapit of a horse.
39
He will not see because of all sorts of pain; [yet,] he should look at this Supreme Śiva. [He] will slowly become visible in the disk of the sun, burning to the highest degree.
In this circumstance, all pains are seen. Even so, the Lord Śiva should be looked at. He is not affected by suffering. He is Supreme. When he has finished to visualize the Lord, the burning circle of the reverend Sun should be looked at by him. The manner in which he looks should be gradual.
40
If the man is distressed because of the pain, [he should keep looking at] the station of the void slowly. Having perceived [that,] he is not enveloped in sickness [when] the Lord in embodied form (deha\-mūr\-tī\-śa) is experienced.
Even though he is suffering because of the pain, the station of the void should be looked at by him. His manner [of looking] should be slow; [he should] not let it be hasty. He should not be perturbed by the perception of the Supreme.
41
The moon, having entered into thick clouds, sandhasuniśa ... immaculate: thus is the excellent extinction, the perfectly spotless void.
His image is like the splendour of the moon covered by thick clouds. Further, the state of liberation is supreme and void. Its clarity is perfect. Evaṁ—thus is its appearance.
42
The individual Soul, having departed from the elemental body, obtains that [state described above] as such. In this way, o Hero, the imperishable state of closeness to the void [is obtained] at last.
For what is called body, the holy Soul is what is left of it. When this happens, he enters the station that has been spoken about before. Having arrived at the station, the holy Soul dwells in the void without end.
43
[It is] endowed with the supernatural quality of all the sovereign powers, brilliant like a myriad suns. Sin is destroyed by the gnosis, and the body melted like the night [by the sun].
At the moment when the holy Soul is released from the body, it obtains the supernatural quality of all the sovereign powers. It is like the brilliance of a myriad suns. Its sin is destroyed by way of the gnosis. a u ma oṁ: such is the gnosis by means of which sins disappear.
44
As long as [the Soul] moves for the sake of existence, all the human beings are overpowered. It moves in human beings according to inclination, and it is the organ of sense of the Supreme Reality.
The holy Soul is in the human beings. It is like a reflection. All human beings are overpowered by it. In the end it becomes its desired object. Its characteristic while it blends with the human beings is that it obtains the state of excellence, whose forms are three: the generator, the destructor, he who overpowers the human beings. Such are the three.
45
[Having spent] many hundreds of thousands of aeons in the city of Brahman, [the Soul] obtains this station of Brahman, and is praised as a knower of the Brahmamantras.
When it obtains the three [states mentioned above], it reaches the station of Brahman. Several hundreds of thousands of aeons is the length of time during which it stays there. At the end of its stay in the city of Brahman, it reaches the end of the Brahmaloka. Such is the station that I have spoken about, concerning the state of excellence of one who knows the Brahmamantras.
46
[He is] not one possessing little knowledge, [but] the whole of it, [having obtained] the divine state of liberation and [having become] the Lord of the universe. In that state, he desires to obtain extinction, this supreme and intensely blissful [state].
Thus are all of them there [in that state]. They are omniscient. They are the kings of the entire universe while they are in the station of Brahman. In the end, they obtain the state of liberation, being unaffected by pleasure and pain, as well as the cycle of rebirth. They are supreme.
47
Having meditated on [the station that] has been mentioned before, the ascetic will immediately proceed to the void, ... The supreme knowledge of the syllable oṁ.
Thus is the progression of the holy Soul. Therefore, the course of action of the practitioner is to meditate on the praṇava. [It] has already been taught previously. Let not it be protracted. He reaches the station of the void: his form is like a lightning, existing [for an instant then suddenly] disappearing. The blissful extinction is obtained by him.
48
The pacified [state] is like a clear lamp, like a clear rainbow; it is manifold and uninterrupted. By way of it, extinction [is obtained, consisting in] the conglomeration [and dissolution] of the elements.
The appearance of the state of extinction is like the flare of a bright lamp; its form is like a clear rainbow. That is the unification of the Five Gross Elements, when their many forms manifest themselves.
49
As for this divine body, it is easy [to obtain]; easily he will proceed toward extinction. O Hero, this secret of existence, the beginning, middle, and end of it, I shall now proclaim in its entirety to you, o great-souled one.
For generating a divine body is easy; the state of liberation is easy. Those are obtained by the learned master. Such a gnosis, it is the secret of existence. I will tell you that in its beginning and middle, as well as its end. I [will] teach you completely, for it is supreme. Thus will be my speech to you, o Hero.
50
Since [the master] has drank the unequalled esoteric teaching, [the pupil should be] a believer, one who has subdued the senses, virtuous, not low-spirited, and devoted to the teacher at all times.
The supreme esoteric teaching has been drunk by the learned master. That is the reason why the conduct of the pupil should be faith[ful]: he should follow the particular code of the teacher, and should never be tired of carrying out observances. That is devotion toward the teacher. Such is the behaviour of the pupil. He should not be disobedient toward the teacher. The teacher should not bestow [the teaching] upon a man who is without devotion toward the teacher.
51
[The esoteric teaching] is not to be given to one who is ignorant in the Vedas and the Śāśtras, who is selfish, unrestrained, querulous, not carrying out observances, poor, of low birth, ignoring the rules, or a slander.
If the pupil is not knowledgeable in the sacred literature, he is not to be granted it by him. If the pupil is selfish and disrespectful toward the guru, he is not to be granted it by him. If the pupil is strongly intoxicated by palm wine and the state of drunkenness is constant, he is not to be granted it. If the pupil does not carry out the observances, he is not to be granted it. If the pupil is in a pitiable condition, he is not to be granted it. Further, if he is of low birth, he is not to be granted it. If the pupil disregards the rules, he is not to be granted it. If the pupil commits slander toward the guru, he is not to be granted it.
52
[The master] desires to bestow [the teaching] to [a pupil] who is obedient to the guru and respecting the religious duties, filled with devotion for the guru, whose goal is the worship of the guru’s feet, truthful.
To a pupil who is obedient to the guru, and who loves the secret code of duty [that is] the instruction of the guru, whose tranquil mind and great devotion have as goal the worship of the feet of the guru, a pupil who is always attending to the personal work of the guru, who loves to carry out religious austerities—to such a pupil the guru should be willing to teach the secret code of duty.
53
This teaching has been spoken by me, the supreme and auspicious secret doctrine about the world and the body. He who knows it will reach Śiva.
The doctrine that has been told by me is supreme and truly auspicious, being the secret [doctrine] of the world and the body. It should be known by the practitioner. He who knows about the doctrine, as it is called, surely reaches the station of the Lord, as taught by the reverend sage Bhārgava and the reverend {\rdc}ṣis, Siddhas, and Munis who all together study the sacred texts with the Lord.
Thus [ends] the scripture entitled ‘The Storehouse of the Worlds’, the Secret Doctrine on Brahman, Chapter 5.
vi: The Scripture on the Siddhānta-Gnosis, Chapter 1
\normalsize{oṁ, Hail to the Mountain-Lord!
1
...
The cause of what is designated as being mature (matuhā) is: one should not be careless towards the scriptures of the Siddhānta, so that he is not sinful.
2
How much more a person who is deluded, devoid of knowledge, uncultivated, poor, without good conduct, without bodily vigour and yogic heat.
And also, a deluded person, who does not possess the gnosis, who is without good conduct, who does not perform the donation of wealth, who is not of youth, who is not of austerity—do not think that he will not incur in sin!
3
By means of that gnosis, o Skanda, he is known to be more mature than the mature—not because of the long moustaches [and] hair, not because of birth as a person of white complexion.
To sum up: the wise one, he is fully intent on the Siddhānta-Gnosis. He is truly mature, for he is mature because of his gnosis. Likewise, o my son reverend Kumāra, it is not one whose moustaches are long, not one who is surpassing others in age, not one whose hair are long, not one whose hair are shaved and gleaming, not a person whose birth is high who is designated as mature.
4
One may learn all the scriptures [and yet, if] he abandons the supreme gnosis, he will not find even [an inferior] gnosis; alas, he is beguiled by illusion.
There is a practitioner who studies all the scriptures. The Holy Supreme Siddhānta is abandoned by him. He will not find even [an inferior] gnosis, such a practitioner does not experience My gnosis. Alas, he is beguiled by illusion, for he is in the power of My beguilement.
5
What is superior to all the scriptures—there is a scripture that is superior to all scriptures—is the Supreme Siddhānta-Gnosis, its superiority is the Holy Sid\-dhān\-ta-Gnosis. If a man learns it [while he is] in the world, if there is a man who studies the Holy Siddhānta-Gnosis in the world, his life is successful, his life is successful while he is in the world. Thus is the word of the Lord.
6
Here in this world, o Great Goddess, if the great happiness is obtained by him during [his] time in this world. In the afterworld he will attain Śivahood: in the future, when he becomes united with the Lord Śiva indeed.
7
Thus these right [statements have been spoken]. This is the end of My teachings to you, o Goddess. They truly are exceedingly right. There is no doubt, o fair-faced one: he who knows such gnosis does not suffer; thus, o Goddess, do not be doubtful toward the teachings. Thus all these statements [have been spoken], o excellent son: likewise, o my son, reverend Kumāra, do not be doubtful about any of My teachings to you.
8
The knower of the Truth does not reveal. The form prakāśati is used here as the equivalent of the causative prakāśayati. the Gnosis. Further, what the knower of the Truth should do [with] this Holy Siddhānta-Gnosis that has been spoken about, o Goddess, [is as follows:] The secret doctrine, let it not be uttered by you! It should not be communicated to a villainous human being. If you wish to communicate the holy Siddhānta-Gnosis, [it should be to] one who will be able to follow the custom of the offering to the guru. If [the disciple gives] one-fifth [of his] wealth, two pieces of gold and a quarter, in that case, he may be given the holy Jñānasiddhānta by the learned master.
Thus [ends] the Scripture on the Siddhānta-Gnosis, Chapter 1.
vii: The Scripture on the Material Ritual for the Ash-Mantra, Chapter 2
1
The production, maintenance and dissolution of the external [reality]: The holy dot, that I shall teach you, o Goddess, and also its deities—Brahmā, Viṣṇu, Īśvara.
2
manas, Intellect, and Self-Identity is called production. Brahmā, Viṣṇu, and Śiva is called production.
The reverend Brahmā is the manas. The reverend Viṣṇu is the Intellect. The reverend Śiva is the Self-Identity. That is how production looks like, [as] taught by the learned master.
3
The Intellect, Self-Identity, and manas: that is called maintenance. Likewise, Śiva, Brahmā, and Viṣṇu is called maintenance.
Their manifestation during maintenance is as follows: the reverend Śiva is the Intellect. The reverend Brahmā is the Self-Identity. The reverend Viṣṇu is the manas. Thus is how their maintenance looks like.
4
Self-Identity, manas, and Intellect is called dissolution. Brahmā, Viṣṇu, and Śiva is called dissolution.
The way their dissolution looks like is as follows: the reverend Viṣṇu is the Self-Identity. The reverend Brahmā is the Intellect. The reverend Śiva is the manas. Thus is how they look like during dissolution, [as] taught by the learned master.
5
The u dissolves into the a, the a is dissolved into the ma; the ma is dissolved into the dot (bindu).
Thus is the reality of the holy dot, [as it is] reabsorbed internally. The holy u is dissolved into the holy a. The holy a is dissolved into the holy ma. The holy ma is dissolved into the dot. The method of the production-maintenance-dissolution is as follows: uṁ aṁ maṁ.
6
The syllable oṁ is recognised as Rudra, and Umā as svāhā; u is svāhā, Brahmā is the syllable oṁ. The intelligent one should mutter [the mantra] svāhāpati (i.e., Agni/Fire).
The reality of the holy syllable oṁ is as follows: if the reverend Rudra is the syllable oṁ, the holy u is Umā. If the reverend Brahmā is the syllable oṁ, the holy syllable u is svāhā. That is called ‘man and wife’. It should be known by the learned masters.
7
This oṁ should come first, then, having [proffered:] the mantra and carried out the cleansing, one should make the ash-fist, [uttering:] ‘May the human being become Śiva!’
At the beginning, he realizes the god of the syllable oṁ. Then his action should be the cleansing of the hands, along with its mantra. When he has finished doing so, he should perform the ash-fist, and the transformation into Śiva.
8
The oṁ is the eater of the offerings (i.e., Agni/fire), the fire-wood are the Brahma[mantra]-syllables, Umā is the flame, of great splendour, while the smoke is Rudra.
How is the ash processed by the learned master? As follows: the holy Brahmamantras stand for the wood. The holy syllable oṁ stands for the fire, which burns the wood. The Goddess Umā is the splendour of the fire. The Lord Rudra stands for the smoke.
9
All the seed-syllables [made by] the Brahma[mantra]-syllables, the fire, the syllable oṁ, ending with the svāhā: one should offer those as oblations [until they are] reduced to ashes, day after day.
The learned master knows about the performance of the holy ashes: that is why he worships the reverend Agni (i.e., the sacred fire). The seed-syllables stand for the holy Brahmamantras. Those are his means of worshiping the reverend Agni. The holy syllable oṁ together with the holy svāhā, those stand for the fire. They are worshiped by the learned master. [They are] reduced to ashes by the reverend Fire [over] a long [period of] time. Those should be reduced to ashes by the learned master.
10
The ashes should be known as the syllable oṁ. Viṣṇu is known as the water. Agni is known as Brahmā. Because he has known [thus, he will obtain] liberation, without doubt.
How is the form of the holy ashes? As follows: The sacred oṁ is the ashes. The reverend Viṣṇu is the water. The reverend Brahmā is the fire. His liberation is without any remainder whatsoever.
11
Brahmā is manifested as the palm. Viṣṇu is the fore part [of the hand]. Śiva should be known as all the fingers. He will eventually reach the abode that is the final liberation
Here is what should be known by he who desires [to obtain] the abode of the Lord: the reverend Brahmā is in the palm. He is visible there. The reverend Viṣṇu is the fore part [of the hand]. The reverend Śiva is in all the fingers. The knowledge of the practitioner about the reality of the holy ashes of Śiva, along with their emplacement [on the hand], is easy indeed.
12
Śiva is declared to be the ash, and the palm the altar. The fingers are known as the firewood. The lines are the maṇḍala.
The holy ashes of Śiva should be known by the practitioner: the altar is in the palm; the fingers are the firewood; the lines of the palm are the lotus-maṇḍala.
13
He should divide the head into five parts, and proffer the fivefold mantra. sa is in the East, ba in the South. The clever one should place the ta in the West.
The holy ashes of Śiva should be divided into five parts by him, and the [ap\-pro\-pri\-ate] mantra should be uttered by him: sa pūr (Sadyojāta-East), ba da (Bāmadeva-South), ta pa (Tatpuruṣa-West).
14
The abode of Aghora is in the North. a u (Aghora-North). Īśāna is on the top. [Its mantra is] i, in the fontanel. The face of Śiva is on the top of the liṅga. In the liṅga in the face, there is the Lord Śiva, and also on \arrowrightx the top. The man should erect those which have been seen [in this manner]. Those are the six limbs of the Lord Śiva. They should be erected at the top [of the head]. It is there that the deities of the main and intermediate directions of the compass should be erected by the practitioner. How do they look like? As follows:
15
One should recognize Īśvara as the face in the East (pūrvāsya), Brahmā as the face of the South, Mahādeva [as the face that is] in the West, [and] the face of Viṣṇu [to be] in the North.
The reverend Īśvara is in the East. Brahmā is in the South. Mahādeva is the face of the Lord of the West. The reverend Viṣṇu is the face of the Lord in the North. Thus are the emplacements of the deities of the main and intermediary directions. The practitioner should apply the ashes in this precise manner. As follows is another [manner to apply ashes]:
16
[He] should apply at all times that ash on the hump, on the forehead, on the throat, on the arms, on the heart, on the breasts, on the belly, on the navel, on the buttocks, and on the feet.
Hump, forehead, throat, both arms, heart, both breasts, belly, navel, back, both feet: such are [the bodily parts] anointed with ashes by the practitioner. He applies the ashes everyday.
17
Everything is purified by ashes, even one who has fallen into an animal birth. Indeed, thanks to those [ashes], those continually [reborn as] grass and plants attain the purity of body.
If the practitioner constantly employs ashes, that is the reason why his body will become pure by means of the holy ashes. Further, those who are born as animals, grass, trees, all of them are released by means of the holy ashes.
18
Having made use of them, all the gods, along with the Daityas, Asuras, and human beings, as well as the Siddhas and Cāraṇas along with their followers obtain release by means of the ashes.
Further, all the deities and the Daityas, the Dānavas and the human beings, along with the Siddhas and Cāraṇas in the first place, as well as the ensemble of the[ir] followers, they are all liberated by means of those holy ashes of Śiva.
19
Those who carry out observances live on those ashes strenuously, carrying the topknot and the garment of tree-bark; they carry out meritorious acts at all times.
Thus is the divine quality of the holy ashes of Śiva. That is why the Leader among Yogins should be dedicated to carry out the observance of the holy ashes of Śiva.
20
The ashes are turned into a daily means of livelihood. [The yogin] endowed with devotion towards Śiva partakes of non-separation because of the conjunction between the river and the ocean.
If the yogin continuously uses the holy ashes of Śiva as means of livelihood, he is united with Śiva, possessing the state of oneness with the Lord Śiva, like the union of the lightning and the ocean.
21
The syllable oṁ is to be known as the Spirit, the svāhā is regarded as the Nature. The syllable oṁ is called Viṣṇu, the svāhā is celebrated in the world as Śrī.
What is the reason why the learned master is united [with the Lord] by way of turning the holy ashes of Śiva as means of livelihood? As follows: the holy syllable oṁ is the Spirit, the holy svāhā is the Nature. The Lord Viṣṇu is the syllable oṁ; the Goddess Śrī is the svāhā. She is famous in the world as being such. [These correspondences] should be known by the learned masters.
22
Likewise, Brahmā is the syllable oṁ, svāhā is Sāvitrī, [his] wife.
If the reverend Brahmā is the syllable oṁ, Sāvitrī is the svāhā. The reason why the holy ashes of Śiva are special is as follows:
23
The Lord Viṣṇu is the sa, the ma is the Lord Śiva, the bha is the Lord Brahmā. One reality becomes threefold.
Such is the reason why the holy ashes of Śiva are special. The reverend Tri\-sa\-ma\-ya is in the ashes: the Lord Viṣṇu is the sa, the Lord Śiva is the ma, the Lord Brahmā is the bha. Thus is their nature as the three become\ one.
24
The syllable bha creates the world. The ma destroys the creatures. The sa protects the world. They are one in nature [while being] individually distinct.
Thus are their manifestations: the bha creates the world. The ma destroys the beings. The sa protects the world. Thus is the manifestation of the one being different.
25
Production is the Lord Brahmā, maintenance is Viṣṇu, dissolution is the Lord Rudra—the threefold refuge of the Three Worlds.
The Lord Brahmā is production. The Lord Viṣṇu is maintenance. The Lord Rudra is dissolution. Thus are the three serving as the refuge of the worlds.
26
What are called production, maintenance, and dissolution are the abodes of the gods, beginning with Brahmā etc. May the knower of reality be without desire for the permanent and impermanent worlds.
What is the appearance of the world? It resorts to the three. Thus are all the worlds, their forms are nityānitya: their natures are lasting and non-lasting. The production, maintenance, and dissolution: the reverend Brahmā is the first among them. That is why the knower of reality has no desire towards the world.
27
Brahmā is the creation of the world. Viṣṇu is the preserver. Rudra is the destroyer of the world, [including] mankind as well as animate and inanimate beings.
The reverend Brahmā creates the world. The reverend Viṣṇu protects the creatures. The Lord Rudra destroys the world. The mankind and the movable and immovable beings, they are destroyed by the reverend Rudra.
28
O Goddess, I am the extraction of the mantra, with the syllable oṁ as the first [unit], paramount. O fair-faced one, know that at the top of [My] body is the vaṣaṭ.
This mantra, o Goddess, is my body. And the mantra vaṣaṭ is placed at the top. You should know that, o Goddess.
29
As long as a human being lives, o Goddess, [he should endeavour] to [obtain] a pure embodiment by means of ashes. Once he has left behind the body, he is released, [even after] a million of births.
The meaning of becoming a human being is that, as long as one is alive, that is the reason why one’s body should be purified by means of the ashes. In the same way is the body when it is left behind by one’s own life principle, for the body is released at last, even if he were to undertake the continuous practice of the holy ashes of Śiva during millions of rebirths in order not to be affected by sin, which has as fruit the purity of his body.
30
Whether one is a male or even a hermaphrodite, a female, a foreigner, or a śūdra, because of having constantly known the ashes, o Goddess, he/she goes to Śiva after leaving [the body].
Human beings who practice with the holy ashes of Śiva, whatever is their kind\newline—whether a male or an eunuch, whether a woman or a śūdra or a being of low status—all of them, o Goddess, if they know the holy ashes of Śiva in the right manner, when their body is abandoned by the holy life principle, they—the human beings who know the reality of the ashes—reach the station of Śiva.newline \ \\
Thus [ends] the Scripture on the Material Ritual for the \mbox{Ash-Mantra, Chapter 2.
The Succinct Exposition of the Gnosis, Chapter 3
God spoke: The discussion of the holy ashes of Śiva, which has been spoken about to you, o Goddess, is finished. Now I shall teach you another [topic:] the fruit of the daily cleansing.
1
O Goddess, the fruit of the cleansing with leaves, if [performed] everyday, is a thousand-fold; [that of] the cleansing with earth and water is a hundred thousand-fold and a million-fold [respectively].
The leaves used as a means for the cleansing, their fruit is a thousand, if [used] everyday. The earth used as a means for the cleansing, its fruit is one hundred thousand. The water used as a means for the cleansing, its fruit is a million.
2
The cleansing with ashes will give a fruit, and that fruit is a thousand times ten millions. The fruit of ashes being used as a means for the cleansing is as follows: its fruit is a thousand times ten millions. The cleansing with gnosis, [its fruits are] unlimited. There is a fifth [type] of cleansing: it is the cleansing with gnosis indeed, being superior to all the cleansings. Its fruits are unlimited. This would be my teaching to you, o Goddess.
3
The cleansing with leaves is the lowest. The [one with] earth is middling. [Higher] than those two is the cleansing with water; [higher] than those three are the ashes for the cleansing, o Goddess.
The sequence is as follows: the leaves used as a means for the cleansing would be the lowest. The earth used as a means for the cleansing would be middling. The water used as means for the cleansing would be the highest, because it is superior to those two. The ashes used as means for the cleansing are superior to those three.
4
Gnosis is the highest [means of] cleansing among those, known as more secret than the secret. One whose mind is free from sorrow would know all this carefully.
The leaves, earth, water, and ashes used as means of cleansing are lower than the cleansing through gnosis. Only the cleansing through gnosis is indeed the highest among them all, [more] secret than the secret. You should know that, o Goddess. Your manner to know that is that You should exert full attention towards that. Its goal, as it is known, is to bring the cycle of existence to an end. Thus were the words of the Lord to the Goddess.
5
What is the seed-syllable of the ashes, when it is exoteric? Is the exoteric [form provided with] mantra or devoid of mantra?
The Goddess spoke: o Lord, with your permission, what is the form of the seed-syllable of the holy Ashes of Śiva, when the seed-syllable in it is exoteric? And, what is its mantra, if it is an exoteric mantra? Does it have a mantra, or is it without mantra? Thus [are my questions] about that [matter], with your permission. Thus were the words of the Goddess. The God spoke, his words were [as follows]:
6
The bha is the form of Brahmā, the sa is Viṣṇu. The ma is my very form. The praṇava is known as the three syllables.
The words of the Lord were as follows: The bha is the form of the reverend Brahmā. The sa is the form of the reverend Viṣṇu. The ma is the form of Īśvara. You should know that those three are Myself, o Goddess.
7
This praṇava that is [made of] ashes should be installed inside the body. [If] the material and immaterial ashes are known, there is no transmigration.
Where are those that are called ashes? He should join them with the body. Those are the material and immaterial ashes. Now, he who knows about them, he is called a liberated one.
8
The body of ashes is material. The body of gnosis is exceedingly immaterial. The one endowed with the gnosis is released because of the unity with the formless gnosis.
As follows are the material ashes: the body is the material ashes. The gnosis is the immaterial ashes. Further, what is the gnosis higher than the gnosis? He who knows about the ash-gnosis, he is released by way of the supreme gnosis.
9
He who carries out all sorts of actions, good and bad, and who knows everything about the ‘Compendium on the Ashes’, [achieves] even liberation, which is difficult to obtain.
That is the reason of the behaviour of he who knows the summary of the holy ashes. He is not discriminating with regard to his actions. Good and bad are carried out by him indeed, for the state of release is difficult to be obtained by way of them.
10
This gnosis, o Great Goddess, is superior to all the ontic levels. It is also secret and difficult to achieve, bestowing heaven as well as release.
The gnosis, o Goddess, is the highest among all the ontic levels. Further, it is difficult to be obtained. It is the cause of heaven and liberation.
11
He should bestow [this gnosis] against payment of one-fifth [of the disciple’s wealth], but not to a disciple who is not of service. Still, it should be bestowed upon a disciple who is peaceful and restrained, according to the rule.
Thus is the excellence of the holy gnosis, o Goddess. That is why you should not teach it to other people, or to a disciple who is not of service. How is the nature of a disciple who may be instructed in the gnosis? He is virtuous, his appearance and acts are good. In this case, the excellent gnosis should be given, together with the performance of prescribed ceremonies and offerings, etc.
12
The wise one should arrange open halls; having entered, he should instruct [the pupil about] the group of three: Spirit, the Lord, and [that which is] characterised by the Constituents (i.e. Nature) indeed.
How is the body of the gnosis? It is to be revealed as follows: the ‘Group of Three’ (trigaṇa) along with Tatpuruṣa and Īśāna. ‘The Group of Three’ means Sadyo[jāta], Bāma[deva], Aghora. As for Tatpuruṣa, [He is the] dot, [while] Īśāna [is] the resonance.
13
The praṇava is said to be ‘lumped together’ (piṇḍitam), adorned with the dot and the resonance. He who knows thus is not born again. Thus [he] instantly [obtains the state] that transcends the letters.
The coming together of them all is regarded as the syllable oṁ (praṇavākṣara). It contains the dot and the resonance. That should be known by the great master. If he knows about that, he does not come back to be born again. He does not incarnate and is not perceived in a material form by any sort of created beings.
14
This very [praṇava] is the material gnosis. The holy praṇava is the material gnosis. This very [praṇava] is the heaven. The holy praṇava is the heaven. And if one mutters this gnosis. The holy praṇava, it should be known by the learned master. It should be muttered by him. Having known thus, he attains the state of release. Having used [the praṇava] for his muttering, he is released.
15
Brahmā is to be known as the Nature (prak{\rd}ti). The wise one should know as follows: the reverend Brahmā is the Unevolved Matter (pradhāna). Viṣṇu is the Soul. The reverend Viṣṇu is the Soul. The Supreme Soul is Rudra. The Lord Rudra is the Supreme Soul. The Inner Soul is Sadāśiva. The reverend Sadāśiva is the Inner Soul. In the end, [there is the principle that is] subtle, without form. In the end, [there is] the reverend Paramaśiva, subtle, without a body. He is the one thought as the Supreme (parama): for that reason, He should be thought as the reverend Paramaśiva by the wise.
16
Śivatama is to be known as [higher] than Śiva. The reverend Śivatama is higher than the reverend Śiva. Śivatara is [higher] than Śiva[tama]. The reverend Śivatara is higher than the reverend Śivatama. Sadāśiva, o Goddess, is [higher] than Śiva[tara]. The revered Sadāśiva is higher than the reverend Śivatara. Paramaśiva is imperishable. The reverend Paramaśiva is higher than the reverend Sadāśiva. He is imperishable.
17
The Supreme Śiva is in the resonance; the resonance is Īśāna Himself. The Reverend Paramaśiva resides in the resonance. He is Īśāna Himself. In the same manner, the seed-syllable of Sadāśiva, [i.e.] Tatpuruṣa, is in the dot. The reverend Sadāśiva resides in the dot. He is Tatpuruṣa Himself.
18
The [half-]moon, whichIssue in the code is the seed-syllable of Sadārudra, is Aghora Himself. The reverend Sadārudra resides in the half-moon (ardhacandra). It is Aghora Himself. Sadyojāta, o Skanda, [and the one] known to be simultaneously female and male. Vāmadeva and Sadya (i.e., Sadyojāta), they are Unevolved Matter and Spirit themselves. The two of them have to be remembered by the learned master together.
19
Having known this secret doctrine. Therefore, the way of acting of he who knows the holy secret gnosis, o Goddess. That has been told by me to you, o fair-faced one. It should not be communicated. He will reach release, which is difficult to obtain by gods and human beings. As for the gods, Daityas, human beings, who know about the state of release, if they do not know about the holy teaching, they are not successfully released. But he who knows about the holy teaching, he [attains] liberation. [This is ] the meaning.
20
From the resonance, the dot is produced. The dot is born from the resonance. The half-moon is produced from the dot. The half-moon arises from the dot. The origin of the universe is from that. The syllable oṁ arises from the half-moon.
21
The universe dissolves into the [half-]moon. The syllable oṁ is dissolved into the half-moon. The [half-]moon dissolves into the dot. The half-moon is dissolved into the dot. The dot dissolves into the resonance. The dot is dissolved in the resonance. The resonance is dissolved in the immaterial. The resonance is dissolved in the immaterial.
22
He Himself is supremely subtle, known as Śiva and Śivatama. He is Śiva, He is Śivatama. [He is] the God more immaterial than the immaterial, supreme, voider than the void. He is void[er] than the void. That is to say, He is the supreme void.
23
He who knows about my body. If the wise one knows the body of Śiva, He enters into the Supreme Śiva. He reaches the station of the Lord Paramaśiva. He will attain the supreme bliss. He assumes the form of supreme bliss. Called the reality of Śiva. This which has been spoken about as the holy reality of Śiva. It is not revealed by the learned masters. It should not be communicated by the learned masters to others.
24
The fool who reveals it. It should not be revealed to a foolish human being. If there is a stupid person who reveals the holy teaching of Siddhānta-Gnosis, He obtains hell. He certainly incurs in a sinful state.
25
By [following] the right order of the prescribed regimen, worship, and gestures [one will be reborn] among gods, demons, and human beings. The fruit of gestures and worship, together with the right order of the prescribed regimen, is [reincarnation as] a gods, demons, and human beings. Similarly, the fire-ritual and ashes [lead] to delusion. The man who performs the fire-ritual and uses ashes, if he does not know the gnosis of the Śaivasiddhānta, is a deluded one indeed. This mantra hūṁdhrūtkāram. The mantra hūṁdhrūtkāram. Is in the material [realm]; it is not immaterial. It is within the material realm; however, the immaterial is not so. All this, o Great Goddess. All this, o Goddess. Which bestows heaven, he who knows it because of delusion. If the practitioner is engrossed in gestures and worship, as well as mantras and the right order of the prescribed regimen, he obtains the fruit of heaven. He has heaven as his limit because of his ignorance about the immaterial gnosis. He is beguiled by My magical power. This kind of man, he is struck by My beguilement. To perform gestures, worship, and the prescribed regimen—The performance of gestures, worship, and the right order of the prescribed regimen—is an impedimentMW glosses argala (= argaḍa) as ‘a wooden bolt or pin for fastening a door or the cover of a vessel; a bar, check, impediment’; compare sārgala ‘obstructed, impeded, prevented’. for one desiring deliverance. That would be an impediment for he who desires deliverance.
26
Similarly, o Goddess, the salutation relates to the material body. For the salutation to the Lord, [Performed] as long as [one exists as a] human being [leads to] rebirth, it brings about rebirth. Here are those struck by my beguilement: Gods, demons, and human beings; Brahmā, Viṣṇu, and Maheśvara. Gods, Demons, human beings, and even Brahmā, Viṣṇu, and Maheśvara. All are beguiled by my illusion. All of them are struck by my beguilement. They are beguiled by your illusion. Like when they are struck by your illusion, o Goddess.
27
He who desires release, o Great Goddess. Therefore, the course of action of he who desires release [is as follows]: [He] Should abandon all [ritual] action. All the rituals, mudrās, worship, etc. should be abandoned by him, For as long as he is living in the world of darkness. For the entire span of his life as he exists in the world, he should abandon the darkness here in the heart. What should be abandoned? As follows is its likeness:
28
Mantras, the [sound] hūṁdhrūt, the salutation, the gestures, the worship, the progression of the regimen, the ritual with the ashes and the sacred fire—all rituals [indeed], o fair-faced one.
As follows: the mantras, the sound hūṁdhrūt, and the salutation; the mudrās, the worship, the fire-ritual, all kinds of prescribed acts, as well as the actions with the ashes, and all the rituals, etc. All of them are not performed. All of them should not be performed. [They are a] bond for he who desires release. They are a bond for the state of release. He who desires release abandons them altogether. That is the reason why mudrās etc. should be abandoned by he who desires release. Once they have been abandoned, [He] enters into the Supreme Śiva. He reaches the Lord Paramaśiva.
29
All the prescribed practices, [like] fire-rituals, worship, and the application of ashes,I understand yogya or āyogya to be a synonym of (ā)yujya, yukti; cf. dyad 1.16. o six-faced one, mudrās, mantras, the salutation, hūṁdhrūt. For all of them, o my son Kumāra, Bestow heaven, not release. Their limit is heaven only; [they] do not obtain the state of release. His heart being addicted to those [practices], the adept fettered by the mantras. There is an adept who is addicted to mantras. Is then bewildered by liṅgas. Also, the constant practice of rituals relating to liṅgas. Is in the material; it is not immaterial. He obtains the material, without finding the immaterial, that is to say, without obtaining release. Likewise, the wise one should not recite the conglomerate-mudrā and the [conglomerate-]mantra. If the learned master is like that, he should not utter the conglomerate-mantra and the conglomerate-mudrā. This immaterial gnosis. However, the immaterial gnosis, that should be known by the yogin. It is the very abode of the supremely independent [absolute reality]. Therefore, the state of supreme independence should be know, for [in that state] the pleasure and pain have been carried away [for good]. The Goddess spoke:
30
Before you have saidI interpret the expression tvayā vācakaḥ as being equivalent to tvam vācakaḥ. that the breaths are portions of the Soul. The Soul has been communicated by the Lord to me before. What is their number? The breaths are its bodies, according to your words. Such words of yours, explain them to me according to the truth, my Lord!\\ God spoke:
31
The souls are the forms of Śiva. They are the forms of the Lord Śiva. They are many, o fair-faced one. Thus, their form is not single. Divine, they are made of light. Splendour serve as their body, eternally. They suffer, being distinct [individually]. They suffer; they are separated.
32
O Great Goddess, one should reflect on the reality [of the souls] in order to enter Śiva. All of them, their reality is known by the yogin, here through the holy Śaivasiddhānta, o Goddess. The reason why he is not released [is the following:] The man who practices mudrās suffers through illusion because of his ignorance. Moreover, the adept who constantly practices mudrās, he is overpowered because of his ignorance. Therefore, the yogin should not perform [them].
33
Here, o Great Goddess, this unfathomable [gnosis] itself is the Supreme Śiva. Now, the immaterial gnosis, it is the Lord Paramaśiva Himself. I will teach you that, o Goddess.
34
The Great Soul is truly immaterial—it is a light indeed, having no body. The body of the Lord is immaterial indeed, it does not have light as a body. It does not have a body, and it does not have organs. Without a body, without organs, [it is] the state of isolation itself, immaterial. The knower of reality, having known He who is called Śiva as being void [and] immaterial. The body of the Lord [in His] immaterial [aspect] should be known by the knower of reality. He abandons the liṅga, [which is also] immaterial [indeed]. Since He (i.e., the Lord) is immaterial Himself, he abandons the liṅga. And the immaterial in the form of a liṅga. That body of the Lord, when [it is] the material liṅga, its nature is the immaterial liṅga. When the liṅga is abandoned, Thereupon [he obtains] the Supreme Śiva instantly. In an instant he goes back again into the Lord Paramaśiva.
35
He who performs all sorts of actions. He who knows about the immaterial gnosis does not discriminate about his actions. Bad and good. Bad and good [actions] are performed by him in that [condition]. He acts according to his wish, O Goddess. Whatever is according to his wish, it is done [by him]. He is truly a knower of the Supreme Reality. Such is the way of acting of he who knows about the Supreme Reality, through his understanding of the immaterial gnosis.
36
The exalted state of the knowledge of the praṇava. This holy gnosis of the praṇava, it is exalted. Its characteristic is that it is difficult to obtain in the Tantra[s]. Its accurate description is difficult to obtain in other scriptures. [And] in this [very] Tantra [too], o Goddess. This scripture of yours here, it is difficult, o Goddess. He acts according to his wish at all times. He who knows about the excellence of the holy gnosis of the praṇava, he is at all times ‘as he pleases’ with respect to his actions.
37
[This is] the completion of the Succinct Exposition of the Gnosis, characterized by [the speech] uttered by Śiva. The instructions of the Lord Śiva are the Succinct Exposition of the Gnosis. Further, as for the instability of the knowledge of the yogin about the correct sequence of the prescribed regimen, its causes have been taught by the Lord.
Thus [ends] the treatise entitled ‘The Succinct Exposition of the Gnosis’,newline Chapter 3.
The Storehouse of Worlds, Chapter 9
1
All the [souls] whose forms is light, the pure immaterial gnosis, [and] the precepts have been enunciated: having known [them], one [will not obtain] transmigration.
The speech of the Lord to me before was as follows: according to your words, the yogin, if he knows about the immaterial gnosis—for it is the final delimitation of all the lights—surely he will not become an incarnated being again.
2
The maṇḍalas have been uttered to me, provided with all the deities; [they] have been enunciated before, among other [topics]. Transmigration will not be obtained [by him].
Thus was the speech to me: according to the Lord, the adept, if he knows that all the deities are the body of the maṇḍala, surely he will not be born again.
3
[Those who] constantly perform all mudrās and acts of worship, and the prescribed ritual actions [along with] gnosis reach the Supreme Śiva.
Another [speech of the Lord] was as follows: all the mudrās and acts of worship, and all the ritual actions, they have to be performed by the yogin daily. The Leader among Yogins, having performed those actions, reaches the station of the Lord Paramaśiva.
4
All the prescribed acts have likewise been proclaimed in the Śaiva Tantras [as leading to] reincarnation. All the mudrās have to be taught again in like manner, [i.e.] causing reincarnation, here in the Holy Siddhānta to me. Tell me, o God of gods: is this true, or is it false? With your permission, o Lord, who is wrong, and who is right?
5
The state of the Supreme Lord is the knowledge. Has not [this been told to be] such by Yourself—Śiva? The principle of the Lord Paramaśiva embodies the knowledge. according to your words. Being difficult to obtain in the Śaiva Tantras. It is difficult to be obtained here in the holy scriptures of the Siddhānta-Gnosis.Once again, is it false [or] true? Is it false or true? That should be told to me again.\\ The speech of the Goddess being such, God spoke:
6
‘The [state of the] Supreme Śiva has been told to me before by Śiva. Indeed, Lord Paramaśiva spoke to me, when he said that mudrās and so on [lead to] reincarnation’. Thus were her (i.e., the Goddess’) words to me. All that, and that much indeed, has been taught, o fair-faced one. That is the reason why it has been taught to you. Such were your questions to me before.
7
Yourself are, o Goddess, neither non-truth nor non-untruth: The goddess does not embody untruth and truth. Just like I do not embody untruth and truth, in the same way you do not embody untruth and truth. Gods, human beings, and animals [are] truth and untruth, o fair-faced one. However, Gods, the human beings and animals, they embody the untruth and the truth.%
8
Human beings perform ritual, asceticism, as well as the prescribed regimen according to the true religion at all times; all [of that] is [both] endowed with gnosis and without gnosis, o Goddess.
The ritual, asceticism, observances, prescribed conduct, the right order of the prescribed regimen are as follows: they are true, o Goddess. They should be known [as being] thus: intelligent, and also [as that which has] given up knowledge. All of them, they are constantly performed by the human beings.
9
He whose mind is constantly addicted to those [observances and rituals], o Goddess. The person whose mind is addicted to the prescribed conduct. By means of those very [observances and rituals] the bond of action [arises]. Such person is ensnared by the action. Therefore, [he] not liberated. For the yogin, [who is] bewildered by me. The meaning is: this yogin is ignorant\ about Me if he performs the mudrās, etc.
10
Having perpetuallyI have emended cetasā to ca sadā as the former word is not reflected by the exegesis, while the latter seems to be reflected by nitya; alternative options could be satatam or nityaśaḥ. abandoned the prescribed regimen of worship [de\-scribed] in the Śaiva Tantras. Therefore, the task of the yogin is that he should abandon perpetually the prescribed regimen of mudrās and worship [de\-scribed] there in the Siddhānta scriptures. Having abandoned the aim. Further, he should abandon the aim. Thereafter, [he should act] like [when the scripture] of Paśupati [is abandoned]. Like when the reverend Paśupati is abandoned: in such a way your sacred scriptures should be abandoned here [and now].
11
All mudrās etc. are my forms, o fair-faced one. All of them, the mudrās etc., they are my forms, o Goddess. All my forms are the black etc., o six-faced one. In the same manner, o my son Kumāra, the ensemble of the [faces whose colours are] black etc., that is my body.
12
He who has known the material, o Goddess. My teaching to you, that is the body of the god in material form. That is perceived by the yogin. That personI understand prāṇa in the sense of ‘living being, creature, individual, person’, correlated to yo in the first pada. moves to and fro in the cycle of transmigration. He obtains suffering, and the cycle of existence. O goddess, the brilliance whose essence is Śiva. Further, he who perceives the body of the Lord when he sees a light, he obtains suffering and the cycle of existence.
13
Thus, my secret gnosis. In this circumstance, there is suffering; that is the reason why you should listen to my esoteric gnosis, o Goddess. Listen, just like you were a hearer before. Like when you heard my speeches formerly, in a similar manner listen to the immaterial gnosis.
14
The yogin who desires the result of release; his own son, livestock, and relatives. Likewise is the yogin: he is one who desires release. If he has a son, as well as relatives and livestock, he should have them listen to the holy immaterial gnosis.
15
The gnosis that is my secret doctrine, difficult to obtain, o goddess. This gnosis that has been made secret by me, o Goddess; it is extremely esoteric. It is truly difficult to obtain. The eternal gnosis, that should be known by the learned master who desires to obtain release. You should know [its] characteristicsI take jñānaṁ ... niṣkalan ... lakṣaṇaṁ in padas a and c to be a split compound. at all times. If your manner of knowing the supremely secret gnosis is constant, o Goddess. [One] enters the supreme good, the immaterial station at the end of the void. If the immaterial gnosis is known by the yogin, he enters the station of the Lord Śiva. Its nature is void.
16
[He] obtains [the power of reaching anywhere] at will, perpetually. How is a yogin who enters the station of the Lord like? The [power of reaching anywhere] at will is met by him, perpetually. Below, above, and horizontally. Such is what is called yathecchā: he sets foot below and above, [which] are crossed over by him. Because of [the power of] pervasion and of creating anything at will. Also, everything comes [to him] according to his wish. Because of [his] subtlety, [he is] the Supreme Śiva. In view of the fact that he is subtle, he is a Leader among Yogins. For he has already [attained] the state of unity with the Lord Paramaśiva.
17
One should abandon the material gnosis. The state of one who obtains the immaterial gnosis being such (i.e., one with Śiva), that is the reason why the practitioner should abandon the material gnosis. The immaterial [gnosis, leading to the] untainted [state, should be embraced]. Further, the practitioner should know only the immaterial gnosis, for [in the state of release caused by it,] the pleasure and pain have been completely left behind.
18
Śiva eternally embodies wind. How is the body of the Lord [coinciding with the] immaterial gnosis? His body is the wind. It is eternal. The knower of the Supreme Reality knows. He should be known by the learned master. That immaterial, untainted [state]. Such were the words of the Lord to the Goddess. The Goddess spoke:
19
O Lord God of Gods, [bearer of] the bull-banner, Lord of the whole world, Lord of the Gods, tell me [about] the gnosis (jñāna) and the ignorance (vijñāna).
O Lord, foremost among all gods, my master, using the bull as a ve\-hi\-cle, king of the entire World-Egg—teach me about the gnosis and the ignorance!
20
Is worship the supreme good? And what about the superiority of mudrās? And what about the superiority of mantras? And what about the superiority of conglomerate(-mantras)?
I would like to ask another question, as follows: what is preferable among the superiority of worship and mudrās, as well as all the mantras and conglomerate-mantras?
21
What is gnosis, and what is ignorance? Also, I would like to ask you the following, [i.e. about] the gnosis and the ignorance. [Which one] bestows heaven, and [which one] bestows liberation? Which one bestows heaven, and [which one] liberation? The greatness of the praṇava. What is the excellence of the holy praṇava, the reason why [it is] excellent? Tell me [that], and [also,] what is [its] characteristic? I do not know about that. Therefore, teach me!
22
For, o Lord protector, I am one whose nature is that of being merely a female slave. Here is the reason why you should speak to me. That should be told to me by the Lord, my master. Speak to me here and now! What is the reality [of] this praṇava, tell me according to the truth. I do not know the reality of the holy praṇava. That is why the Lord should tell it to me. Thus the Goddess asked to the Lord. God spoke:
23
Mudrās are superior to worship. Mantras are the best in relation to mudrās. The conglomerate[-mantras] are the best among mantras. The praṇava is superior to the conglomerate[-mantras].
O Goddess, before you have asked me about the worship. I will tell you about that. The mudrās are superior to worship. The mantras are superior to mudrās. The conglomerate-mantra is superior to all mantras, and the conglomerate-praṇava is superior to them.
24
Among all the conglomerate[-mantras], the praṇava is the greatest conglomerate[-mantra]. The resonance, the end of the resonance and the dot are known as the immaterial body.
All the conglomerate-mantras, they transform into the conglomerate-praṇava. They are endowed with the resonance, the end of the resonance, and the dot. When the praṇava is like that, that is my immaterial body.
25
O Goddess, the praṇava is threefold: short, long, and protracted. The praṇava, o Goddess, has three forms: short, long, and protracted. Such is its body. It is called Bhūr, Bhuvaḥ, and Svar. That is designated as the Three Worlds. The praṇava is taught to be threefold. That is the body of the threefold praṇava. That should be remembered by the practitioner.
26
O Great Goddess, the praṇava with one dot is short. The short praṇava, its dot is one. The praṇava with one dot is long. The praṇava whose dots are two, it is called long. The praṇava with three dots is protracted. The praṇava whose dots are three, it is called protracted.
27
[The praṇava] with one dot is creation. The praṇava whose dot is one, it is creation. [The praṇava] with two dots is maintenance. The praṇava whose dots are two, it is maintenance. [The praṇava] with three dots is dissolution. The praṇava whose dots are three, it is dissolution. The praṇava is taught as having three dots. The body of the praṇava should be remembered to be thus.
28
Brahmā is to be regarded as the short. The short praṇava, it is Brahmā. And Viṣṇu as the long. The long praṇava, it is Viṣṇu. Īśvara is to be regarded as the protracted. The protracted praṇava, it is Īśvara. Those should be known by the practitioner.
29
Know Brahmā to be the Nature. The revered Brahmā is the Unevolved Matter. Viṣṇu is the Spirit. The reverend Viṣṇu is the Spirit. Īśvara is the son. The reverend Īśvara is the son. The threefold [praṇava] bestows heaven and release. Such is the succession of the three praṇavas.
30
O Great Goddess, Viṣṇu is creation. The reverend Viṣṇu replaces Unevolved Matter. Īśvara is the Spirit. The reverend Īśvara is the Spirit. Know Brahmā to be the son. The reverend Brahmā is the son. The threefold [praṇava] bestows heaven and release. Such is the succession of the three praṇavas.
31
The Unevolved Matter is taught to be Īśvara. The reverend Īśvara is the Unevolved Matter. Brahmā is the Spirit. The reverend Brahmā is the Spirit. And Viṣṇu is the son. The reverend Viṣṇu is the son. This is the [reality of the praṇava,] characterised by three divisions. The reverend Īśvara is the Unevolved Matter. The reverend Brahmā is the Spirit. The reverend Viṣṇu is the son. The body of the three praṇavas is divided like that.
32
The production of Brahmā is in the morning. The Lord Brahmā is in the morning. Viṣṇu is at midday. The reverend Viṣṇu is in the middle of the day. Maheśvara is in the evening. The reverend Īśvara is the evening. The threefold [praṇava] bestows heaven and release. The succession of the holy praṇava is as follows: Known the bhurloka to be Brahmā. The reverend Brahmā is the bhurloka. The Bhuvaḥ is taught to be Viṣṇu. The reverend Viṣṇu is the bhuvarloka. The svarloka is Maheśvara. The reverend Maheśvara is the svarloka. The praṇava is taught to be threefold. Such are the embodiments of the praṇava.
33
Brahmā is at the bottom, o Goddess. The reverend Brahmā is at the bottom. Viṣṇu is in the middle. The reverend Viṣṇu is in the middle. Maheśvara is at the top. The reverend Īśvara is at the top. The praṇava is taught to be threefold. The body of the threefold praṇava should be known to be such.
34
The bhurloka has one dot. The praṇava whose dot is one, it is the bhurloka. The bhuvarloka has two dots. The praṇava whose dots are two, it is the bhuvarloka. The svarloka has three dots. The praṇava whose dots are three, it is called svarloka. The praṇava is taught to be threefold. The body of the three praṇavas is divided like that.
35
The three praṇavas, o my son Kumāra, [They are] material, not immaterial. They are material; they are not immaterial. The [praṇava having] one, two, or three of the dots. Their types are as follows: The praṇava whose dot is one, my body of such type is material. If its dots are two, that is my material-cum-immaterial body. But the [praṇava] having three dots is immaterial. But the praṇava whose dots are three, that is my immaterial body, if it is such. You should know [this], o Goddess.
36
Know six dots as immaterial. It is such, o my son Kumāra, that you know the praṇava whose dots are six, for that is my immaterial body. [The praṇava having] one [dot] is Brahmā, o six-faced one. As for the praṇava whose dot is single, its embodiment is Brahmā. Viṣṇu has two, Maheśvara has three. The one having two dots, its embodiment is Viṣṇu. The praṇava that has three dots, its embodiment is Maheśvara. The [praṇava] having six dots is to be known as immaterial. That is the reason why the praṇava whose dots are six has to be known by you, o my son Kumāra: it is designated as the immaterial embodiment of the Lord Paramaśiva.
37
The three and the three are the six dots. How do they look like? As follows: The praṇava whose dots are three, that is the embodiment of the Lord Paramaśiva. Brāhmā, Viṣṇu, Mahādeva, as well as the resonance and the end of the resonance. Furthermore, the resonance and the end of the resonance, along with the dot, their embodiment is the Tripuruṣa. The subtle triad is the Power of Knowledge. The Īśvara-dot (īśvaravindu), that is called Power of Knowledge.
38
Brahmā, Viṣṇu, and Maheśvara are the dot, the resonance, and the end of the resonance. Called ‘Rudra-Kāla-Śiva’, they are both material and immaterial.
The dot, the resonance, and the end of the resonance, the reverend Tripuruṣa takes on a body in them. They are designated as ‘Rudra-Kāla-Śiva’. They are both material and immaterial.
39
The Power of Action, Pervasion and Knowledge are dissolved. The Power of Action, the Power of Knowledge, and the Power of Pervasion, all of them are dissolved. The material is dissolved into the immaterial. The material dissolves into the immaterial. Know, o fair-faced one. You should know, my son, reverend Kumāra.
40
Paramaśiva is above. The Lord Paramaśiva is above. Sadāśiva is in the middle. The reverend Sadāśiva is in the middle. Sadārudra is below. The reverend Sadārudra is below. The cause of the Three Constituents [of Nature] is threefold. Such are the three that are the causes of the Three Constituents.
41
Having known thus, the knower of reality, o Goddess. When the knower of reality knows them. Becomes the Supreme Śiva. He returns to the Lord Paramaśiva. The five Brahma-syllables compressed together. As for the compressing together of the syllables of the five Brahma[mantras]: Short, long, and protracted, they assume a short, long, and protracted form.
42
Creation, maintenance, and dissolution. The short, long, and protracted, they assume the form of creation, maintenance, and dissolution. This universe is the Brahma-syllables. The five Brahma-syllables are compressed. They transform into the syllable oṁ. In brief, the praṇava is taught to be threefold, o Goddess. The concise explanation of the praṇava is that its embodiments are three.
43
Sadārudra is the long. The reverend Sadārudra is the long. ... The reverend Sadāśiva is the protracted. He who truly knows. He who knows about the reality. Becomes the Supreme Śiva. He returns to the Lord Paramaśiva.
44
The resonance is the egg (aṇḍa)Or, ‘semen virile’ (\mwl)? But one would expect it to be the bindu, not the nāda.\ of the Supreme Śiva, and Īśāna indeed. The reverend Paramaśiva resides in the resonance. His embodiment is Īśāna. The seed of Sadāśiva is the dot, [which is] Tatpuruṣa. The reverend Sadāsiva resides in the dot. His embodiment is Tatpuruṣa.
45
The seed of Sadārudra is the moon, and Aghora indeed. The reverend Sadārudra resides in the half-moon. His embodiment is Aghora. O Goddess, Vāma and Sadyas (i.e., Sadyojāta) are known as female and male at the same time. Vāmadeva and Sadya, their embodiment is Unevolved Matter-cum-Spirit. It should be known by the practitioner.
46
The resonance is born from the immaterial. The resonance is born from the immaterial. The dot is produced from the resonance. The dot is born from the resonance. The production of the moon is from the dot. The half-moon is born from the dot. The viśva (i.e., oṁ) is produced from the moon. The viśva is born from the moon. Such is how the production of the holy praṇava looks like.
47
The viśva dissolves into the moon. The moon dissolves into the dot. The dot dissolves in the resonance. The resonance is dissolved into the immaterial.
The holy viśva dissolves into the half-moon. The half-moon dissolves into the dot. The dot dissolves in the resonance. The resonance dissolves into the immaterial. Such is how the dissolution looks like.
48
He is to be known as being material indeed. The God in [His] material aspect, He is threefold. Śiva is said to be immaterial. The reverend Paramaśiva is immaterial. The praṇava having six dots is to be known as the Supreme Śiva, immaterial. The six dots should be known as the embodiment of the Lord Paramaśiva.
49
He who has known the supreme dot. That is the reason why the task of the wise one is to know these six dots. If he knows, that is the reason why he goes back to the Lord \arrowrightx Paramaśiva. This secret, o Great Goddess. Such a gnosis should be kept secret by the learned master. The learned master does not reveal it. His behaviour is to keep it secret. He should not reveal it to others. If anyone reveals it because of ignorance. If there is an ignorant man who bestows the holy gnosis. He reaches hell. He reaches the hell.
50
The five Brahma-syllables compressed together; [the] short, long and protracted [aspects of the pranava]; and production, maintenance, and dissolution have been treated by Īśāna.
The agglomeration of the Pañcabrahma-syllables assumes the form of short, long, and protracted, as well as production, maintenance, and dissolution. [Such] were the words of the Lord to the Goddess.
Thus [ends] the scripture entitled ‘The Storehouse of Worlds’, Chapter 9.
The Scripture on the Siddhānta, the Secret Gnosis, Chapter 10
Such were the words of the Lord. The Goddess spoke:
1
O Lord, by which means the goal of union with happiness. Thus is my question to you, o Lord: what is the means of the learned master, through which the nature of spiritual bliss will be obtained? [And] neither old age nor disease nor suffering is met with, because of youthfulness? And one will not meet with suffering, old age and disease, along with [maintaining] a youthful aspect.
2
All [beings] abandon life. Furthermore, when his death strikes, then, [how should one act] for the sake of happiness, o Almighty? What is the behaviour of the practitioner, by which he will not cause the sudden striking of death, and [will be] happy when he will die, without using suffering as a means? And what is the station of the Supreme Lord, the happiness that is the destruction of suffering? And what should be his behaviour in order to obtain the station of the Lord Śiva, the state that is left behind by pleasure and pain?\\ {\curlybl}Īśvara should be placed in the east.{\curlybr} Such were the words of the Goddess. God spoke:
3
The course of action of the learned master, when death comes, is as follows, o Goddess: +Īśvara should be placed in the east.+ The Lord Īśvara, his abode is the East. Brahmā abides in the South. The Lord Brahmā is in the South. Mahādeva is in the West. The reverend Mahādeva is in the West. Viṣṇu is in the North. The reverend Viṣṇu is in the North. In the centre is the Supreme Śiva. The Lord Paramaśiva is in the centre. He, the knower of yoga, [knows] thus, o Goddess. Such is the course of action of he who knows the yoga, o Goddess. The vital breath, having been raised through yoga. Once he has known the gods of the directions and the centre, he pulls out his vital breath. Yoga is his means to pull it out. Goes upwards, o Pārvatī. His course of action to pull out its vital breath is to move it upwards.%
4
He, the knower of yoga, is one whose vital breath has been cut with the knife that is the knowledge of the praṇava. The course of action of he who knows the secret means (yogasandhi) is as follows: the knowledge of the praṇava, it serves as a creese by means of which he will cut his vital principle. The palate is pressed together with the tip of the tongue. The point of the tip of the tongue should cover the gullet. The eyes are closely connected with the palate. And the gaze should be directed towards the gullet.
5
Having pierced the skull with the breath. When the action of the practitioner is thus, [i.e.] his skull is split by the breath, if so, which is the way of the holy Soul? It is released from the Door of Śiva. It uses as a way the Door of Śiva. The vital breath goes away through that door, and the praṇava is released. It uses as a way yonder. The syllable oṁ should be abandoned by him. The dot is the companion of the holy Life Principle as it leaves behind the Door.
6
The yogin who abandons the vital breath. When the vital breath is left behind, Is absorbed into the Supreme Śiva. He goes back to the Lord Paramaśiva. What is His nature? Omnipervasive and omnipresent. \arrowrightx He equally occupies the entire universe, in view of the fact that he is one with the Lord Paramaśiva. On account of [his] subtleness, he is the Supreme Śiva. Because of being present as the essence of the Lord Paramaśiva.
7
I will tell you, o Great Goddess, [how] release itself is obtained. As there is something about which you previously asked me, o Goddess, I will teach you about that. It is the cause of the obtainment of release. The coming of death does not grant release. When one does not know the coming of death, that is not release. Listen, together with the six-faced one! You should listen to my teaching to you, o Goddess, along with Kumāra.
8
O Goddess, in a field, a forest, the bank of a river, a cave, a mountain, the root of a tree, a slab of rock, the knower of yoga gives up the vital breath.
Where will the death of the knower of the secret means occur? [Such is] your question, o Goddess. Here it is: in a rice field, in a forest, the bank of a river, in a cave, on a mountain, in the root of a tree there [on that mountain], and on a slab of rock. There he will give up his life.
9
The knower of yoga gives up the vital breath in a penance-grove, a forest, a house, a deserted mountain, a cave, an open ground, or an island.
Other [places where] his death will occur are the following: in a penance-grove, in a forest, in a house, in a cave, in a mountain, on an island, or in an open field—it is there that he gives up his life. If he dies there, he goes back to the Lord Paramaśiva.
10
In whichever of those places the wise one dies. Then, if he dies there, the course of action of the learned master is to know when he will die. He is absorbed into the Supreme Śiva. He goes back to the Lord Paramaśiva. \arrowrightx There is no doubt about the Siddhānta. Do not be doubtful with regard to the holy scripture of the Siddhānta. A scriptureHere tattva probably means ‘scripture’: cf. OJED s.v. tattva 5, ‘doctrine concerning reality, philosophy; the writings containing this doctrine’; compare the gloss saṅ hyaṅ aji. Alternatively, one could emend it into tantre (cf. 11.61). [that is] extremely difficult to grasp. For this holy scripture is extremely difficult.
11
If the wise one dies in a field. What is the form of the reverend Death that is seen by the sage if he dies in a rice field? His own Death (i.e., M{\rdit}tyu) has the face of a plough. A plough is the face of the reverend Death. It is seen in the form of a light. And it has the form of a light when it is seen. When the form of the reverend Death is seen by him, He is absorbed into the Supreme Śiva. He goes back to the Lord Paramaśiva.
12
If the sage dies on a mountain. If the yogin dies on a mountain. His own Death has the form of an elephant. If so, the form of the reverend Death is an elephant. It is seen in the form of a light. It has the form of a light [when] seen. He is absorbed into the Supreme Śiva. He goes back to the Lord Paramaśiva.
13
[If] the sage dies in the foot of a tree. If the learned master dies in the foot of a tree. His own Death has the form of a Nāga. If so, the form of the reverend Death is a Nāga. It is seen in the form of a light. It has the form of a light [when] seen. He is absorbed into the Supreme Śiva. He goes back to the Lord Paramaśiva.
14
[If] the sage dies on a mountain peak. If the learned master dies on the top of a mountain. It is seen in a white aspect. If so, the colour of the reverend Death is white. His own Death has the form of a light. And it has the form of a light when it is seen. He is absorbed into the Supreme Śiva. He goes back to the Lord Paramaśiva.
15
[If] the sage dies in a penance grove. If the yogin dies in a hermitage in the forest. His own Time [of death, personified as Kāla] has the aspect of an ascetic. If so, the aspect of the reverend Time is like that of an ascetic. It is seen in the form of a light. And it has the form of a light when it is seen. When the form of the reverend one is seen by him, He is absorbed into the Supreme Śiva. He goes back to the Lord Paramaśiva.
16
[If] the sage dies in a town. If the yogin dies in a town. His own Time has the aspect of a bull. If so, the reverend Time has the aspect of a bull. It is seen in the form of a light. And it has the form of a light when it is seen. He is absorbed into the Supreme Śiva. When the form of the reverend Death is seen by the yogin, he reaches the Lord Paramaśiva.
17
This gnosis is Sadārudra. Like when the yogin knows about the gnosis of the reverend Sadārudra. He reaches the station of Sadāśiva. If so, he goes back to the stage of the Lord Sadāśiva. This gnosis is Sadāśiva. If the Lord Sadāśiva serves as his gnosis. He reaches the Supreme Śiva. He goes back to the Lord Paramaśiva.
18
Having known his own Time in this manner. Thus is the appearance of the body of the reverend Time. % The yogin should know it. When he has known it, He is absorbed into Me, like fire. He [becomes] one [with] Me, like fire, as he is released from sin. Having known his own Time in this manner. When he knows the body of Time [as] Sadāśiva, He enters my body, [becoming] one and the same. I [become] one with you.
19
Having known the secret in this manner. This gnosis of mine, o Goddess, should be known by the yogin. He should not think about anything at all. His course of action when he knows that is to not be weak because of thinking. All of those who may know My gnosis, Whether a woman, a man or an eunuch, or even a barbarian, o Maheśvarī. O Maheśvarī, o Goddess, one who knows My gnosis [belongs to] any kind of [people], whether a woman, an eunuch or a man, or even a person of low birth indeed. \arrowrightx There is no doubt about the Siddhānta. It should not be doubted. That is why you should not doubt about your sacred scripture, o my son reverend Kumāra. What is called ‘Tantra’ is difficult indeed. For this sacred scripture of the Siddhānta is difficult. \indentThe true doctrine has been learned by me. The holy scripture, o Goddess, has been taught to me by the Lord Paramaśiva.
20
There is no doubt about the Siddhānta. Likewise, o Goddess, do not be doubtful about your sacred scripture of the Siddhānta. Regarding that, it is extremely difficult. For this doctrine is difficult. I have been instructed by the Supreme Śiva Himself, o Pārvatī. For this esoteric scripture has been taught to me by the Lord Paramaśiva Himself, o Goddess.
21
There is no doubt toward the light. Further, what the yogin should do is not to have any doubts concerning the non-existence of the light that is seen by him. He reaches that Supreme Śiva. For his goal will be in the Lord Paramaśiva. [There is] a light, and yet that light does not [ exist]. His light exists and does not exist, He enters the Supreme Śiva. If so, he goes back to the Lord Paramaśiva by way of the scripture on the Siddhānta-Gnosis.
22
If the light inside the pupils disappears, the sage dies. If so, i.e. if the light in the pupils of the eye disappears, the yogin dies. And [if] the great light in the eye is like fire, the sage is not liable to death. It so happens that the light is like fire: certainly, if it is so, the yogin does not die.
23
This aforementioned pupil [without glow being] in the eyes, the praṇava [should be uttered] immediately. If there is no glow in the pupils of his eyes, his recitation of the holy praṇava should not have any interval [of time]. The vital breath goes out through that door, unseen by those who can be seen, o fair-faced one. When the vital breath disappears, the Door of Śiva is left behind by it. It sees, being not seen. It is united with the Lord. What is the course of action of the yogin? He enters the Supreme Śiva. He goes back to the station of the Lord Paramaśiva. Pervasive, omnipresent, supreme. If so, he is supreme; he fills the whole universe.
24
The learned one dies in a cave or in a house. If the yogin dies in a house, or in a cave, His own Time has the aspect of a man. The aspect of the reverend Death is a man. He is seen in the form of a light. And the reverend Death is seen by him in the form of a light. He enters the Supreme Śiva. He goes back to the Lord Paramaśiva.
25
The learned one dies in an arid land. If the yogin dies in a non-irrigated open field, His own Time has the appearance of empty space. If so, the reverend Time has the appearance of space. He is seen in the form of a light. And, if so, he is seen in the form of a light. He enters the Supreme Śiva. He goes back to the Lord.
26
The learned one dies in a hermitage. If the yogin dies in a lonely penance-grove. His own Death has the aspect of a liṅga. If so, the aspect of the reverend Death is like that of a liṅga. He is seen in the form of a light. When he is seen by the yogin, He enters the Supreme Śiva. He goes back to the Lord Paramaśiva.
27
The sage dies on a battleground: His own Death has the aspect of Rudra. If the yogin dies on the battlefield, the reverend Death has the aspect of Rudra; if so, he is fear-inspiring. If he is seen in the form of a light. And he has the form of a light. If he (Death) is seen as such, He enters the Supreme Śiva. He goes back to the abode of the Lord Paramaśiva.
28
If the sage is in the home of an outcaste when his last hour strikes, o fair-faced one. If the yogin dies in the home of an outcaste, His own Death would have the aspect of Krodha. If so, the reverend Death has the aspect of Krodha. If he is seen in the form of a light. And he has the form of a light when he is seen. If his appearance is like this, He enters the Supreme Śiva. He goes back to the Lord Paramaśiva.
29
Look, my son Kumāra. [If] the sage [undergoes] this [type of death] in the fourteenth [day of the lunar fortnight, Death] has the aspect of the Ten Rudras. Thus, the reverend Rudra has fourteen aspects. Having perceived his own Time. That is what the yogin will perceive, when his death strikes. When he perceives that, He enters the Supreme Śiva. He goes back to the station of the Lord Paramaśiva. Such were the words of the Lord. The Goddess replied:
30
Why is this form of Sadārudra called Kāla indeed? What is the reason why the Lord has taught the reverend Sadārudra to embody the reverend Kāla? What is his form in such circumstance, according to the Lord? What are his manifestations?\ Thus were the words of the Goddess. The God spoke. The Lord replied:
31
This Kāla is Sadārudra. This reverend Kāla, here is the reason why he embodies the Lord Sadārudra. If the yogin knows that the reverend Kāla embodies Sadārudra, He reaches this Sadāśiva, he goes back to the station of the Lord Sadāśiva. Having reached this Sadāśiva. The explanation is: the embodiment of this reverend Sadāśiva is the reverend Kāla.
32
And similarly, his abode are the pupils of the eyes. If his (i.e., the yogin’s) face is pale, or if the sight of their respective [directions] is mixed together, or if they are not full, or again if the distinction of [the pupils from the white of] his eyes is not clearly visible, if so, surely death will strike.
33
The learned one knows thus. The yogin should know thus. The ascetic makes an assertion. This manner of recognizing should be done by the practitioner: ‘O Soul, go to the Supreme!’ If so, the holy Soul will clearly depart towards the Supreme Station. Here is another [announcement]: ‘The emptiness of the bodies is attained!’ Certainly [he] crosses over into the emptiness of the body if his manner of recognising is thus. This is dying whose origin is not suffering.
34
The everlasting Self is seen [as] a light on mirrors. What is the yogin’s manner of seeing his own Self? He should be like a mirror at all time. Having perceived thus, o Goddess. Such is the yogin’s manner of seeing his own Self. When it is seen by him, He abandons the vital breath in that instant. His life should be abandoned in the time[span] of an instant.
35
He enters Me, o Goddess. When the yogin dies in such a way, [his] direction is not mistaken as he goes to Me. He is like the ocean in relation to the rivers. Here is his simile, among others: like the water of the rivers as it meets the ocean, the yogin and Myself are likewise. Here is another [simile]: The rain is first in the cloud,I take himani as an Aiśa declension of hima, as it were an -an consonantal stem. Among the meanings of the neutre a-stem hima are ‘frost, hoar-frost, snow, ice’, which are not entirely apposite here. The Old Javanese loanword hima has the additional meanings of ‘mist, low cloud’, and the latter is supported by the exegesis, which glosses the word as megha. Similarly, hima in high Balinese means ‘cloud’ (DBE s.v.). It appears that this word underwent a semantic shift in Old Javanese and Balinese, arguably as a consequence of the local tropical climatic conditions. then reaches the ocean. \arrowrightx Like a cloud filled with water: in the beginning, the rain falls on the sea. The salty[ness] is met with by it. In the same manner is the yogin with respect to my body, o Goddess.
36
Likewise his own body is endowed with Śiva and the Power. How is the nature of the body of the yogin in the beginning? It is different from my body, in the beginning. Thus is his nature. When it possesses the Power of the Lord, By virtue of the absorption of a river in the ocean, [it is] like the action of the water of the rivers meeting with the sea. Thereafter, he reaches Me, in a state of unity. In the end, his body is one: thus is the yogin with Me.
37
O Goddess, [he who] knows the scripture. Thus is the nature of the scripture, which you should know, o Goddess. Characterized by union with happiness. Its characteristic quality is the obtainment of happiness. Even though it has been made secret by God. That speech that has been made secret by the Lord, I shall reveal it to you fully. It is being told right now to you, along with its scripture.
Thus [ends] Chapter 10, the Scripture on the Siddhānta, the Secret Gnosis.
Chapter 11: The Scripture on the Siddhānta-Gnosis
Thus were the words of the Lord to the Goddess. The Goddess spoke:
1
I listen to your speech [about] the material and immaterial gnosis. Your speech is heard by me, [about] the material and immaterial gnosis. Happiness delivered to the practitioner. The goal of your words is the happiness of the practitioner. Here and in the other world. Here and now, as well as in the future.
2
One obtains happiness [by means of] the material. He obtains happiness here and now. One will obtain release [by means of] the immaterial. By means of the immaterial, release is obtained by him. I am going to ask you about the material. The material, that will be asked by me to you, o Lord. In this body. Tell me [about it]! You should tell me about it.
3
What was previously called immaterial, without attributes, is the means to attain release. And the immaterial that has been taught by the Lord previously, which you have said to be without attributes, it is a means of release. a u ma—what are called the three syllables—are separated, o Lord. And the three syllables, whose embodiments are a u ma, are separated by the Lord.
4
The syllable a is separated. The syllable u is separated. The syllable ma is separated. What is [their] function?
The a, u, and ma, they make the Lord become one in the 3; their activities are one. With your permission, o Lord, this being so, [will there be] success?
5
The activity of the syllable a is production. For the task of the syllable a is production. The syllable u is maintenance. The syllable u is maintenance. The syllable ma is dissolution. The syllable ma embodies dissolution. A single nature becomes threefold. If the three [become] one, what is the reason of the oneness? For their activities are different.
6
The practitioner who is seeking to accomplish happiness here in this world doubts about the gnosis, having uttered those names [of God called the Five] Brahma[mantra]s.
Something [else] that [You] should teach me is as follows: the means of the practitioner who desires to obtain happiness in his life—for it is not evident that they are difficult to obtain. That should be taught to me by the Lord. Thus were the words of the Goddess to the Lord. The Lord spoke, His words were:
7
The three syllables are all the [three] chiefs of the gods. What I have called the three syllables, o Goddess, are the embodiment of the ensemble of the Gods. One’s own happiness, characterized by auspiciousness. And also one’s own happiness, auspicious. What are named Bhūr, Bhuvaḥ and Svar, that is called the embodiment of the Three Worlds. They consider a, u and ma as the means. The three syllables, according to my words, their embodiments are a, u, and ma. Those are the means of the practitioner to obtain the happiness, if he knows them, o Goddess.
8
The a is the abode of Brahmā. Here is the evidence that they embody the Gods: the syllable a is the body of Brahmā. The u is Viṣṇu. The u is the body of Viṣṇu. One should know the syllable ma to be Īśvara. The ma is the body of Īśvara. They are called the Three Syllables. Such are the embodiments of the Three Syllables taught by me to you, o Goddess. What are their emplacements? As follows:
9
The a is the embodiment [of the Lord] in the south. The a is the southern embodiment. The u is the northern embodiment. The syllable u is the northern image. The ma is the middle image. The ma is the image in the middle. They are called the Three Syllables. Such is the arrangement of the Three Syllables that has been taught by me to you, o Goddess. Their positioning in the body is as follows:
10
The a is the private parts. The private parts are the syllable a. The u is the navel. The u is the navel. One should know the ma as the heart. The ma is the heart. Such is the enumeration of their emplacements, one of several. They are called the Three Syllables. Such are the forms of the Three Syllables, o Goddess.
11
The a is said to be the face. The a is the face. The u is the left nostril. The u is the left nostril. The ma is in the right nostril. The ma is the nostril on the right. They are called the Three Syllables. Such are the forms of the Three Syllables, o Goddess.
12
The a is the tip of the nose. The syllable a is the tip of the nose. The u is in the left eye. The u is the eye of the Lord on the left. The ma is the eye on the right. The ma is the eye of the Lord on the right. They are called the Three Syllables. Such are the forms of the Three Syllables.
13
The a is the ear on the right. The a is the ear of the Lord that is on the right. The u is the ear on the left. The u is the ear of the Lord that is on the left. The ma is known [to be] in the head. The ma is the head of the Lord. They are called the Three Syllables. Such are the forms of the Three Syllables.
14
The a is the utterance at the beginning. The a is the origin of the utterance. The u is the middle of the utterance. The u is the middle of the utterance. The ma is the end of the utterance. The ma is the end of the utterance. That which is one in essence becomes discrete. Thus are the embodiments of the one and the differentiated.
15
The u dissolves into the a. The u dissolves into the a. The a is dissolved into the ma. The a dissolves into the ma. The ma is dissolved into the moon. The ma dissolves into the half moon. The moon dissolves into the dot. The half moon dissolves into the dot. The dot dissolves into the resonance. The dot dissolves into the resonance.
16
The dot originates from the resonance. The dot arises from the resonance. The origin of the moon is from the dot. The half moon arises from the dot. From that is the origination of the universe. The universe arises from the half moon. Existence and dissolution [alternate each other] again and again. Thus are the production, existence, and dissolution coming into being again and again.
17
The Viśva (oṁ) originates from universe. What may be said of the syllable oṁ} is that it is the body of the whole universe. The Viśva dissolves in the moon. In the end, the syllable oṁ} is dissolved into the half moon. The moon dissolves into the dot. The half moon dissolves into the dot. The dot dissolves into the resonance. The dot dissolves into the resonance. The resonance is dissolved into the immaterial. The resonance dissolves into the immaterial.
18
Thus is the reality of the praṇava. Thus is the reality of the praṇava. The dissolution and complete dissolution, o fair-faced one. This dissolution and complete dissolution, o Goddess. In the subtle centre in the tip of the nose. It is related that it resides in the tip of the nose. Here it is said that the two dots [reside]. Thus is the embodiment of the two dots that have been taught by me to you, o Goddess.
19
The dot resides in the tip of the nose. The dot resides in the tip of the nose. It is proclaimed to be the Supreme Brahman. It is designated as the Supreme Brahman. Having known it, the knower of reality, o Goddess. It should be known by the knower of reality. Reaches happiness, eternally. If he knows it, he reaches lasting spiritual happiness.
20
The two dots [are] in the tip of the nose. The two dots reside in the tip of the nose. [Their] union is the cause of liberation. Their meeting is the cause of liberation.
21
He who knows truly. The course of action of he who knows about its reality [is:] Desiring happiness, he shall obtain happiness. Happiness being his desire, happiness is obtained by him. The means are manifold, o Goddess. The number of means is thus, o Goddess. Listen [about] the[ir] realities, o six-faced one. O Kumāra, my son, likewise you should listen to this doctrine.
22
By employing the three fingers. The three fingers, they are constant[ly employed during practice]. Man obtains happiness. If so, the happiness is certainly obtained by means of them. With the thumb, middle finger, and index finger. Thumb, middle finger, and index finger: they are equally extraordinary. The openings of the nostrils having been obstructed. %nāsikārandhra\-rud\-dha\-yoḥ Both nostrils should be covered. As well as the tip of the nose, the eyes. The tip of the nose, the eyes. The ears [and] the head by the practitioners. The ears and the head by the practitioners.
23
The expiation for the time of anger. What is the time in which he should apply [the fingers]? At the time of anger. Having been chosen by the great-souled one. What is the way that he should apply? Its way is the great one. In the left nostril, forcefully, he is endowed with the fiery gnosis. The divine quality of the left nostril as it is obstructed is to be the way through which anger is destroyed.
24
The locus of the bile destroys poison. The locus of the heart [gives] happiness. The locus of the Sense-Mind [gives] anger and what is characterised by happiness.
In short, the bodily wind in the bile destroys poison. The bodily wind in the heart, its function is [to produce] pleasure and pain. The bodily wind in the Sense-Mind, [its function is to produce] anger.
25
The learned one [should place] the supreme Two Dots on the tip of the nose [to realize] Sadāśiva. Very subtle among all beings, it is a supremely spotless locus.
The holy pair of dots are on the tip of the nose. The reverend Sadāśiva is very subtle. Further, it should be known that his body is immaterial.
26
Having gone out from the enclosure of the heart, Sadāśiva exists as the two dots; He arises in the tip of the nose, and is turned into breath.
The abode of the holy pair of dots is the heart. Coming out from the tip of the nose, they are turned into breath. They are the Lord Sadāśiva.
27
[Sadāśiva-breath as] the two dots is pleasure and pain, and also furnished with qualities and devoid of qualities. Because he knows thus, he obtains happiness, both in this world and in the other world.
It is pleasure and pain; the nature of the the holy breath is to be furnished with qualities and devoid of qualities. It should be known by the practitioner: the material and the immaterial are obtained by way of it.
28
The ascetic pervades the Seven Worlds as the two dots, o Goddess, and [becomes] the Lord of the Seven Worlds and the Underworlds, [and pervades] this entire universe indeed. and the this entire universe indeed, without remainder.
What is the manifestation of the material happiness? As follows: The Seven Worlds are happy. The Seven Underworlds are happy because of him. The happiness is met with by him.
29
Whether a forest-dweller, a town-born, or a pupil, o fair-faced one, the ascetic obtains a male and female slave and a house, or the condition of perfection.
As follows is another [outcome]: happiness is obtained by the ascetic, any objects of the senses [like] garments etc., whether he lives in a forest or in a town. A pupil is met by him, as well as a male slave and a female slave, and a house. And further, the state of supernatural prowess is met by him.
30
Whether a woman or a man, [in the condition of] union or separation, the afflicted sinner is released from the fetter; the ascetic is released.
Thus is the manifestation of the happiness pertaining to the world of the senses being brought to an end by the practice.
31
This gnosis, o Great Goddess, is Sadāśiva turned into breath. He who does not know about [this] reality is deluded by my magical power.
If there is a learned master who doesn’t know about the essence of the practice of the gnosis, he is deluded by [my power of] beguilement.
32
The limit [of] Sadāśiva, o Great Goddess, is in the tip of the nose. Turned into breath, well-densified, it is characterized by both pleasure and pain.
The tip of the nose is the limit of the holy two dots. They are turned into breath. Their mode of existence is that they constantly exist in both the material and immaterial [reality].
33
The knower of reality, o Great Goddess, should not reveal such gnosis. [If] he reveals it out of stupidity, he reaches hell.
The holy material-and-immaterial is a doctrine about dissolution. It is not made light by the learned master.
34
O knower of reality, do not give the Śaivasiddhānta-Gnosis to him! It should not be given to the one who is not obedient. The teacher is revered through the acquisition [of wealth].
The one belonging to the Śaivasiddhānta should not teach his scripture to the ignorant ones, and to the men without obedience for the teacher.
35
Give the Siddhānta-Gnosis to the chosen disciple, devoted, who has constantly turned himself into a servant [of the master], against [payment of] one-fifth paṇas of [his] wealth.
If the pupil is obedient, constantly devoted, in that [case] the holy Śai\-va\-sid\-dhān\-ta-gnosis should be taught by the learned master.
36
Not stealing, speaking the truth, devoted towards God, constantly studying: the clever one knows this Siddhānta-Gnosis, o Goddess.
The way of acting of the clever one—the likeness of the one who can be given [the holy gnosis is as follows]: a man who does not steal, a man who speaks the truth, a man who is devoted to God, a man who does not mock the scriptures.
37
At no time [the gnosis] should be given to the son who is ignorant, to the pupil who lacks wealth, [or to one] who constantly reproaches the teacher.
How does one who should not be given the holy Śaivasiddhānta-Gnosis look like? The man who mock him, and who is also critical toward the teacher.
38
One who is said to steal from others, a liar, one who is not a guardian of the gods.
The men who should not be given the scriptures are: a man who steals, a man who speaks untruthfully, a man who is not devoted to the gods, a man who mocks the holy scriptures.
39
One who is impure, one who does not follow the observances and religious austerities, one who is ill-behaved, and contrary to nature.
A man who is addicted to eating everything that is impure, a man who does not desire [to perform] religious austerities, a man who dislikes observances, a man who is vicious, a man who dislikes the proper behaviour. The appearance of one laughing at the holy scriptures of the Śaivasiddhānta is as follows—his ignorance is paramount:
40
The artifice [of such a non-believer] is [to ask] a question first, with the intent of contention; desirous of asking, [he makes] a speech, [where\-in] the Tantra of God is reviled.
Further, the artifice of one who dislikes the doctrine is to ask before, [then] to utter a speech for the second time, and finally to utter a dispute, as the Tantras of God were criticized out of his lack of any recollection at all. In short, he who mocks the holy scriptures of the Siddhānta, is condescending toward he who is practised in the holy Siddhānta-Gnosis.
41
[If] his manner [of acting] is impure, give the secret doctrine to another one.
For if the man who has already held fast to the holy Śaivasiddhānta is unsettled by another, and the words of an opponent criticising the holy scripture are followed by him, that is called impurity derived from another. Therefore, one devoted to the holy Siddhānta-Gnosis is exclusively a pupil whose conduct is proper.
42
Not to mention one who carries white [clothes but] is devoid of the knowledge of the master.
Here is another example of that [improper disciple]: there is a man who is ordered to wear white garments by the teacher. How could it be appropriate that the instructions of his own guru were put aside? Certainly, the knowledge of the teacher is a special blessing. Its standard is as follows: every instructions given by the guru should be obeyed, [with] diligence toward the holy Siddhānta, if the Siddhānta-Gnosis was adhered to formerly.
43
If one knows my secret [doctrine] called Śaivasiddhānta, which is difficult to obtain, he is not born again: he reaches the Supreme Śiva.
The condensed [exposition] of the holy Siddhānta-Gnosis is a supreme secret. The practitioner who knows it is released.
44
This gnosis is that entire universe. One should meditate on my secret. Guard it, o Supreme Goddess, as the ordainer within all beings.
The holy Siddhānta is a supreme secret. It should be guarded carefully by the Goddess. The world should be internalized.
45
This gnosis, o Great Goddess, is called Siddhānta by name. One should constantly meditate on it in secret. [Thereupon] the universe is claimed as one’s own on the earth.
Who is the companion of the Goddess in guarding the holy Siddhānta? Her means to amuse [herself] in the threefold world is the Lord:
46
I am the Spirit, o Great Goddess, [residing] inside the world as my Siddhānta. [My] wife is the reverend Great Goddess. [She] is called Nature, o knower of reality.
The reverend Spirit is the husband. The reverend Nature is the wife. The Siddhānta,I interpret k{\rdit}tānta in the sense of ‘Siddhānta’ instead of ‘what brings to an end’: cf. KV{\rd}tti, introduction to KT VP 1.1 (Goodall 1998: 161), BhG 18.13, etc. called release, is the animate and inanimate living beings. You will wander about, having entered into the threefold world, o reverend Kumāra.
47
Having known thus, o Great Goddess, the material as well as the immaterial.
Thus are the essentials of the holy Siddhānta. The material and immaterial is known by the learned master.
48
Having eaten what is not to be eaten, and having performed both good and bad actions. The learned master expert in the holy Siddhānta-Gnosis is wholly unconstrained. Having drunk at all times what should not be drunk,apeyaṁpeyite may be an aluk-samāsa wherein peyite reflects either an a-the\-ma\-tic\-ization of an irregular agentive -t{\rdit} form derived from the stem peya instead of pā (in the loc., or a corruption of peyito), or an analogously formed irregular past passive participle. he is free from all sins. He is wholly unconstrained, drinking what should not be drunk.
49
The clever one performs good and bad actions. He reaches liberation by way of that [behaviour], free from all sins.
In short, the clever one obtains the holy Siddhānta-Gnosis, for he is not affected by those who are ignorant. The wise one is superior to them. Easily the actions will become clear by way of his knowing the past, present, and future. He has no hesitation towards good and bad actions.
50
The addiction to the mind is suppressed: [one should resort to] the gnostic scriptures at all times for the sake of the suppression of all sins, [as well as] the annihilation of all faults.
Therefore, the learned master has no hesitation when he practices the holy Sid\-dhān\-ta-gno\-sis, for he is able to destroy sinful deeds.
51
The divisions of classes into four, with the Brahmans as the firsts, o Goddess, [is likewise dissolved]. One’s own power is the Śaivasiddhānta, the whole universe having turned into it.
Therefore, he is able to annihilate the sinful deeds, for all the social classes are annihilated by him.
52
Brahman, warrior, worker, and servant: likewise these forms are hesitations, one by one.
\sqbrl To regard oneself as] a Brahman, a warrior, a worker, [or] a servant is a false notion. The hesitation and doubt of those [who do so] are great. They are subject to rebirth.
53
The forms of all social classes are subject to rebirth, one by one.
Then the Brahmans, warriors, workers, and servants, they are the so-called four social classes. They are subject to rebirth, for they have false notions.
54
All those resplendent forms are Siddhāntas, one by one. The souls have the brilliance of lightning, [but they are subjected to] rebirth, o fair-faced one. Thus are these forms, there is no doubt for the mind.
The condensed [exposition] of the holy Siddhānta-Gnosis, in the full sense, is taught by the Lord Paramaśiva.
55
O six-faced, know the Three Syllables—a, u, ma—to be the Bhūḥ, Bhuvaḥ, and Svar, as well as Brahmā, Viṣṇu, and Rudra. This universe is of such nature.
The reality of the Three Syllables is the universe, called a single reality. You should know it, o reverend Kumāra.
56
[For he who] listens to the Śaivasiddhānta the fruit of all doctrinal texts come to exist, as well as [of] mudrās, worship, the fire-ritual, and the manifestation of the [divine] light.
The excellence of one who listens to the holy scripture of the Siddhānta being interpreted is as follows: his merit is more than [that derived from reading] all the [other] doctrinal texts, as well as the mudrās and worship.
57
The regimen of laughter etc., the various sorts of religious practices, and the secret maṇḍalas made of all gods.
Therefore, one should listen to this holy Siddhānta.
58
If one performs the Siddhānta in this manner, he obtains the fruit. How much more one who has fallen [into sin], o Goddess: he obtains release, the well-disposed one.
He who practises the holy Siddhānta is released.
59
Whether a woman or a Brahman, a warrior or a worker, a servant or even an outcaste, a lame, a hump-backed, or a man with a deformed arm, or one with any kind of inner disease, beginning with epilepsy.
The examples of those who are devoted to practise the holy scriptures of the Siddhānta [are] from an outcaste to an epileptic.
60
Having known the condensed [exposition] of the Siddhānta, he is not going to be born again.
The condensed [exposition] of the holy scripture of the Siddhānta is known by the learned master. He is released, for he is not doubtful towards the holy scripture of the Śaivasiddhānta.
61
According to the atheistic doctrine, Śiva is not the Supreme God, o Six-faced. There is no doubt about the Siddhānta, [and no] reviling of the Tantra, which is difficult to grasp.
Summing up: the reviling of the reverend Paramaśiva is difficult to grasp.
62
The material world, from Brahmā etc., [including] the animate and inanimate living beings, is the Viśva; it should be seen by the six-faced one (i.e., Kumāra) as having become one, o fair-faced one.
The reverend Brahmā etc. is the Viśva (i.e., the oṁ). That is the Siddhānta-Gnosis in material form.
63
From Brahmā and Viśva the breath [arises], called the gnosis of Viṣ\-ṇu. It is known as Power of Pervasion. It is called ma.
The ma is Śiva. The Power of Pervasion is the breath in the tip of the nose.
64
The Soul is known to [reside] in the right [of the nose]. The Inner Soul is in the left [of the nose]. The Supreme Soul is in the nostrils. [Thus are] the distinguishing features of the divisions of the praṇava.
The holy Soul is in the right side of the nose. The Inner Soul is in the left side of the nose. The Supreme Soul is in the tip of the nose. Thus the characteristics of the holy praṇava are known by the learned master.
65
What is called exhalation—the union of the three—is accomplished. The exhalation is the Soul. Thus, it is said to be a lamp.
The union of the holy Soul is exhalation. The breath comes out from the orifices of the nose, the locus where Śiva enters.
66
The union of the two is called the Soul together with the Lord. Śiva should be known as having been turned into breath. There is no doubt, o fair-faced one.lednopb
The meeting of the holy Soul with the Lord Śiva is the essence of yoga. It is Soul-Śiva as far as the essence of yoga is concerned. That is the union of Soul and Śiva (ātmeśvarasaṅyoga). Therefore, he is wholly unconstrained.
67
Having carried out many sorts of observances, the man who proffers the [mantra] siddhānta performs all sorts of actions on the earth, as he pleases.
At will means that he has no hesitations when he performs all the observances.
68
Sometimes he abides in the middle of ashes, sometimes ... his body is garlanded, sometimes [he wears a] colourful [garment and sometimes not] ... sometimes [he performs] the vow of silence and sometimes [he does not] ... having known, he ...
He is free toward all observances. Thus is his wholly unconstrained [attitude] towards the observances.
69
The knower of reality in the form of a human being, smeared [with ashes] at the three times [of the day] (?) ... dwells [in] the abode of Śiva.
Thus is the manifestation of the holy Siddhānta-Gnosis to be known.
70
The Supreme Śiva is the bile. Sadāśiva is the heart. The Sense-Mind is Brahmā. The Intellect is Viṣṇu, o Pārvatī.
The reality of the holy Siddhānta-Gnosis is recognized [as follows]: the bile, its ontic level is Paramaśiva. The heart is the ontic level of Sadāśiva.
71
The Self-Identity is Rudra. [Thus] are the irreproachable five loci. The organ of knowledge (vijñāna) is dissolved ..., the heart is dissolved in the bile.
The holy Self-Identity [becomes] one with the Intellect. The Intellect dissolves into the Sense-Mind. The Sense-Mind dissolves into the heart. The heart dissolves into the bile.
72
The knower of reality knows that Rudra dissolves into Viṣṇu, Viṣṇu dissolves in Brahmā, Brahmā dissolves in Sadāśiva.
The reverend Rudra [becomes] one with the reverend Viṣṇu. He dissolves into the reverend Brahmā. Brahmā dissolves into the reverend Sadāśiva.
73
Sadāśiva is dissolved into what is called the Supreme Śiva. Thus the fivefold loci, o Goddess, are one [indeed], free from disease.
This holy reality should be known by the learned master.
74
Conduct is the Power of Action, moral precept is known as [the Power of] Knowledge. The knower of the Supreme Reality knows this reality of the Siddhānta.
In short, the holy conduct is the Power of Action. The holy moral precept is the Power of Knowledge. If the learned master knows about the conduct and moral precept, he is called a knower of reality. He is accomplished in the holy scriptures of the Siddhānta.
75
The intelligent one, o Goddess, utters the syllables of the Siddhānta-Gnosis, characterized by seven divisions. The seven divisions are proclaimed.
The reality of the holy Siddhānta is the seven syllables. That is why [he] is accomplished.
76
The bhurloka is the first division, the bhuvarloka is the second, the svarloka is the third; [these are] standing on the Mahāloka, which is to be known as the fourth by the most excellent learned masters. Jana[loka] is the fifth, Tapo[loka] is the sixth, and Satyaloka is the seventh.
The excellence of his discussion [is as follows:] at the beginning, he is king in the bhurloka. What is heard by him as the second [topic], he is king in the bhuvarloka. The third, he is king in the svarloka. The fourth, he is king in the Mahāloka. Further, as for the fifth, he is king in the Janaloka. What is heard by him as the sixth, he is king in the Tapoloka. The seventh, he is king in the Satyaloka. Such is the one who listens to the discussion of the holy doctrine on the Siddhānta-Gnosis.
77
Thus the Siddhānta in [the form of] syllables has been proclaimed to be the Seven Worlds.
The one who listens to the discussion of the holy Siddhānta doctrine is king in the Seven Worlds.
78
The sa is the bhurloka. The i is the bhuvarloka. The da is called Svar[loka]. The dha is the Mahāloka.
The holy sa is the bhurloka. The i is the bhuvarloka. The da is called svarloka. The dha is the Mahāloka.
79
The a is the Janaloka. The na is the Tapoloka. The ta is the Satyaloka. The Seven Worlds mean the body.
The holy a is the Janaloka. The na is the Tapoloka. The ta is the Satyaloka. They are the embodiment of the Lord Sadāśiva. He dissolves into the Lord Paramaśiva. The Unity dissolves into the reverend Free of Disease.
80
Blissful, supreme, subtle, benevolent (śiva), and eternal, o six-faced one: the unparalleled locus of the bile leads to the Supreme, o Goddess.
The reverend Free of Disease is eternally blissful. The holy bile is the locus of the reverend Free of Disease.
81
He who desires liberation, o Great Goddess, along with his children and his children’s kinsmen, [obtains] this supreme extinction as well as the eight supernatural powers.
What is called the extinction of Śiva is the state of supreme independence.
82
Criminal acts, anger, and even violence, according to his will: he acts as he pleases, o Goddess; he may perform both right and wrong.
The nature of the learned master who knows the reverend Free of Disease is to perform the right and wrong. That is his act of free will.
83
Having enjoyed what can be eaten and what cannot be eaten, [i.e.] pure and impure [foods], and having drank liquor, the reverend sage wearing a chignon acts as he pleases, o tuft-haired one.
In short, the learned master should do whatever he pleases. He should not be hesitant toward all [those practices involving] the drinking of what should not be drunk, and the eating of what cannot be eaten. The eating of those [forbidden foods] is [performed] without hesitation.
84
Endowed with conduct and moral precepts, he acts as he pleases at all times.
And the good moral precepts, it is his act of free will towards them.
85
The wise one who wears a chignon desires liberation, o Pārvatī. Free from conduct and moral precepts, he is taught [to be endowed with the Powers of] Action, Knowledge, and Pervasion.
The reality of the reverend Viṣṇu is one wearing a chignon. The reality of the reverend Brahmā is one whose head is shaven. The reality of the reverend Śiva is one wearing a tuft. They are the Power of Knowledge, the Power of Action, and the Power of Pervasion.
86
This conduct is manifest, while moral precept is unmanifest indeed. This conduct is observance (vrata), moral precept is virtue (dharma).
The basic essentials of the modes of being of the holy Siddhānta are as follows. It is a division of the praṇava. siddha is the reverend Sadāśiva, anta is the reverend Paramaśiva.
88
siddha is declared to be Rudra. anta is the God Sadāśiva.
Another [division] is as follows: siddha is the reverend Rudra, anta is Sadāśiva.
89
siddha is declared to be the Action, anta is known as the Knowledge.
siddha is the Power of Action, anta is the Power of Knowledge.
90
siddha is to be known as Pervasion, while anta as Sovereignty.
siddha is the Power of Pervasion, anta is the Power of Sovereignty.
91
si is to be known as Rudra, ddha as Īśvara. anta is taught to be Śiva. The praṇava is one only.
The mode of being of the holy Siddhānta is threefold. si is Rudra. ddha ia Īśvara. anta is Śiva. The praṇava is a single reality.
92
si is known as the flank of the embodiment, while ddha is the heart. anta is taught as the head. [Thus] is proclaimed to be the praṇava.
The reverend Rudra is the embodiment. Īśvara is the heart. The reverend Śiva is the head. Thus is the mode of being of the holy Siddhānta in the body of the practitioner.
93
si is said to be Bhūḥ, while ddha the Bhuvaḥ. anta is the Svar. [Such] is the reality called Siddhānta by name.
Here is its other mode of being:
94
si is to be known as the Earth, ddha is the Space. anta is taught as the heaven. [This is what] is called Siddhānta by name.
si is Earth. ddha is Space. anta is heaven. [Such] is the mode of being of the threefold world.
95
si is in the right side of the nose. ddha is in the left side of the nose. anta is the reality in the tip of the nose. [This is what] is called Siddhānta by name.
si is the right side of the nose. ddha is the left side of the nose. anta is the tip of the nose.
96
si is in the right eye. ddha is in the left eye. Know anta to be the third eye. [This is what] is called Siddhānta by name.
si is the right eye. ddha is the right eye. anta is the eye in the middle.
97
si is in the right ear. ddha is in the left ear. anta is in the middle [space] between the ears. [This is what] is called Siddhānta by name.
si is in the right ear. ddha is in the ear in the left. anta is in the middle between the left and right ear.
Thus ends the Storehouse of the Worlds, the Supreme Secret Doctrine, the Scripture of the Siddhānta-Gnosis, the Teaching of Śiva.
This edition is very closely based on Jan Gonda’s 1936 edition. Gonda’s notes, front and back matter, and line breaks have not been included in this file.
Gonda’s transliteration has been updated to conform to ISO-15919. Specifically: ng has been replaced by ṅ, w by v, ĕ by ə, ö by ə̄.
Gonda’s orthography has also been updated to conform to the standards of the Jawa Kuno project. Hence hyphens between the elements of compound words (both Sanskrit and Javanese) have been eliminated, and spaces have been eliminated between the definite article ṅ and the preceding word.
The transition between sections 13 and 14 is not labelled here, because the encoder (AO) did not have access to the source edition of Gonda.
Willem van der Molent typed the text; Andrew Ollett converted the text to TEI format (2018)
OJED glosses saṅgraha as ‘seizing, grasping? drawing together?; ready, holding os. ready, prepared; equipped with, ready to make use of; occupying os. with, concerning os. with’, but in this context the most appropriate meaning appears to be the one attested in Sanskrit, namely ‘a compendium, summary, catalogue, list, epitome, abridgement, short statement’ (MW), often appearing in the title of Sanskrit scriptures (e.g. such early Śaiva works as the RauSS and SBSS).The […] were:
If this incipit referred to the whole stanza, it would be incoherent, since the direct speech of the sage starts in the second line, as is also apparent from the exegesis. […] Śaṅkara!’
For a discussion of the expression munir amanmathaḥ, cf. Introduction, p. mangalaauthorship. […] Śaṅkara!’
I have emended vākya (t) o vakti (). Compare the colophon of the NīSāSam: praṇāmya śirasā devam| ... vakti.The […] Śaṅkara!’
OJED glosses makakaraṇa as ‘to have as reason; because of’, but here the word represents the Old Javanese rendering of the instrumental śirasā, literally ‘using the head as the instrument’.The […] Śaṅkara!’
The verse actually reads Parameśvara.‘The […] scripture.
I translate ’vatiṣṭhata (ex em., for ’vātiṣṭḥata, m.c.) in the sense of ‘to reach down, go down into’ rather than ‘to exist, be present’, assuming that the idea is that Śiva ‘becomes present’ or ‘manifests’ Himself to the sage, and reveals to him the scripture. […] skull.
Or: ‘the sight that has become the same as [that reality]’. […] motion’.
In order to match the gloss katon, the stem should be udīkṣya, which is however unmetrical; therefore, I take uddīkṣya to be an Aiśa stem, m.c. One could imagine that the commentator confused it with uddiśya, but the parallel in JñS 25.4c speaks against this possibility. […] motion’.
MW glosses samīraṇa as ‘setting in motion, causing activity, stimulating, promoting’, etc. In 3.13 and 4.53, samīratva and samīraṇa are glossed as vāyu ‘wind’; cf. Abhi\-dhar\-ma\-ko\-śa 1.12 (p. 8): īraṇā vāyudhātuḥ| īryate ’nayā bhūtasroto..., ‘The element Wind is impulse; through that, the flow of elements is set in motion’. […] it.
I emend kāladehināṁ to kaladehinām, where kala- may be an elision for sakala: cf. the gloss °niṅ sarva māvak. Alternatively, one could understand kala (= kalā) as ‘discrete’ or ‘gross’. […]
I take bhinnā| nīlāñjanasamaprabhā to be a split compound—compare the parallels in Sanskrit (Tantric) texts, e.g. RāNi 13.98b (bhin\-na\-nī\-lāñ\-ja\-na\-pra\-bham), ĪŚGDP 39.106c (bhin\-na\-nī\-lāñ\-ja\-na°), SvT 10.446a, 14.23c (bhin\-nā\-ñja\-na\-ni\-bhā/°aḥ), VT 32a, 106c (bhin\-nāñ\-ja\-na°), etc.The […] heart.
The commentator probably understood °anta° in the sense of ‘extremity’ (i.e., head) instead of ‘inside’. […] beings.
Thus MWLex s.v. nirindriya, implying that Śiva has no body. cf. vigatendriyaḥ in 2.14.There […] exists.
Here nirindriya seems to be a pratīka quoting from pada b, but the gloss kinatayan ta sira deniṅ ṣoḍaśavikāra is likely to respond to nirvikāro in pada c (which, however, I understand in its general sense of ‘without modifications’, i.e. ‘unchangeable’). One may assume that the gloss of nirindriya was omitted because of corruption, but the Sixteen Evolutes include \manas\ and the Ten Organs; thus, the exegesis may reflect a conflation of both words into a single glossThe […] beings.
The Old Javanese gloss passes over in silence the causative cālayet in the verse, characterizing the Lord as unmoving mover of the universeThe […] sun.
The commentary interprets sarve as agreeing with jagati rather than śarīre. […] gloss.
I take maheśvaraḥ to be a nom. for acc. (maheśvaraṁ), as required by the logic of the passage and the Old Javanese gloss.There […] Parameśvara.
The commentator seems to have misunderstood the expression aṣṭaśatañ śiroruhe, conveying just the opposite idea.There […] Parameśvara.
I have emended tamar (‘not’) suka (→ sukha?, ‘happiness’) to ta mahasukha (cf. OJED s.v. amahasukha, mahasukha, ‘to make happy, give pleasure to’), which apparently glosses tuṣṭiṁ dattvā maheśvaraṁ in the verse (where maheśvaraṁ is my emendation of maheśvaraḥ).The […] head.
For this translation of hima, cf. Introduction, p. hima.First […] twice-borns.
This stanza seems to be misplaced, for the topic changes in the following stanza. The exegesis, apparently grasping this inconsistency, introduces a new topic, passing over in silence the tubes.There […] twice-borns.
The meaning of yukti here seems to be akin to that of its Sanskrit counterpart, i.e. ‘application, practice, usage, means’ (note that the word derives from yuj, from which yoga also derives). None of these meanings are found in OJED. Could it have been intended as a gloss of vidhānaka, understood in the sense of vidhāna, ‘disposing, arranging’, ‘acting, performing’, ‘method, manner’ (MW)? […] crystal.
MW s.v. dīpta gives, among other meanings, ‘blazing, flaming, hot, shining, bright, brilliant, splendid’, as well as ‘red arsenic’ (L.) and ‘gold’ (L.). In this context, the meaning of ‘golden’, i.e., ‘bright yellow’, seems the most appropriate.Spotless, […] imperishable.
I take vinis{\rdit}ta to be the same as viniḥs{\rdit}ta, as recorded in MW (‘gone forth or out, issued forth, sprung from’, ‘escaped’). The exegesis understands it as an adjective, glossing vyāpaka, hence my translation (‘spread out’). It is, however, not impossible that the original reading was vinism{\rdit}tam, ‘recorded, mentioned’, the gloss reflecting a corrupted version of the pada.Spotless, […] imperishable.
Or: ‘the remains, i.e. a feeble reflex of’ (MW).Not […] supreme.
cf. OJED s.v. macala (cala III). Alternatively: ‘unmoving/unquivering’ (cala I). […] forehead.
On ūta-prota in Sanskrit and Old Javanese texts, cf. Acri 2017: 399–402, 424.There, […] Hero.
I have emended uṅguh to uṅgul: cf. OJED s.v. uṅgul*, aṅuṅgul, paṅuṅgul ‘(avs) to tower, soar, rise on high’, and Indonesian unggul, ‘superior, distinguished, supreme’. This word is likely to be the Old Javanese counterpart of the Sanskrit mūrdhan: ‘head in general, skull, (fig.) the highest or first part of anything, top, point, summit, front’ (MW).There […] mind.
Glossing the first antare in antare manaso ’ntare as ākāśa, the commentator seemingly understands it as ‘intermediate space’ (MW), a synonym of antarikṣa. […] suns.
I have emended viṣṇuvāktaram to viṣṇu-v-avyakta-m in the light of the logic of the passage as well as the exegesis (cf. also dyads 24 and 27–28, which keep a symmetry between the verses and the exegesis by homologizing deities or aspects of Sadāśiva with ontic levels). This corruption could have been caused by the fact that vāktaram could have been used as an irregular form (either nom. or acc., as if derived from the stem vakt{\rdit}) of vaktram, ‘face’, so as to associate Viṣṇu with the northern face of Bāmadeva. […] disease.
That is, the Brahmamantras. I translate samārabdham (‘to take in hand, undertake, begin, commence’, ‘to try to get near to or propitiate’, MW s.v. samārabh) as if it were ārabdham (‘to make, produce’, ‘to form, compose’, MW s.v. ārabh).Mahādeva […] liberation.
I emend dhyātavyaḥ munisattamaḥ to jñātavyaḥ munisattamaiḥ on the basis of the gloss and comparison with 3.49, where jñātavyāḥ paṇḍitair api is glossed as kavruhana de saṅ paṇḍita.Mahādeva […] liberation.
I.e., with and without syllables: cf. the preceding dyad.The […] achieve.
I connect ādhykyam to avaśaṅkaraṁ (and not to aiśvaryav{\rdit}ddhim) on the basis of the Old Javanese exegesis.Above […] namaḥ.
Dakṣa is the name of one of the Prajāpatis. […] nyaset.
I translate h{\rdit}disthaṁ saṁnyaset as if it were h{\rdit}disthāne nyaset.Above […] namaḥ.
I conjecturally emend aśuddhavidyā to avidyā: cf. exegesis to verse 4.8, as well as dyad 4.30, containing the same series of five items, all of which are synonyms of prak{\rdit}ti.It […] 3.16d).
Here I translate pauruṣo as if it were puruṣo (contrast 3.16d).Above […] namaḥ.
Or: ‘it does not cause, it is not caused’.Above […] namaḥ.
Often occurringIssue in the code in combination with sukhaduhkha (cf. 1.29, 4.34, 9.17, 10.2), kasurudan seems to mean ‘free from’, ‘devoid of’, ‘not affected by’, ‘abandoned by’. OJED glosses it as ‘carried along by the retreating tide, exposed by the retreating tide’; compare surudan, ‘something left over by someone of exalted rank [...] to be consumed or used by others’; anurudakĕn, sumurudakĕn, sinurudakĕn ‘to diminish (tr.), withdraw, break off, cease from’. cf. 2.16 and 4.13.Above […] namaḥ.
Rather than emending ’vyaktaṁ in the verse to vyāptaṁ (in the sense of vyāpakaṁ), I deem vyāpaka to be an idiosyncratic gloss of ’vyaktaṁ (which still expresses the idea that the supreme reality exists latently in all the beings, by pervasion). […] palate.
NirānandaIssue in the code (lit. ‘non-joy’) is encountered in Śaiva texts (more often so in non-dualistic texts of the Trika, like the Tantrāloka and the Tantrasāra, often in association with śūnya) either as the second member of a series of six, following nijānanda (which could also provide a possible clue for emending this verse) and translated variously as ‘intense bliss’, ‘non-bliss’, or ‘bliss of stillness’: cf. TĀK III, s.v. Compare my translation of Nirātman as ‘Supra-Soul’ in the preceding dyad.Śiva […] forehead.
I take ante to be equivalent to the locative case rather than carry the meaning of ‘on the limit’, for the commentary has rahi ‘forehead’, and the next verse is about the region above the forehead.Śiva […] commentary.
I have emended this verse, containing a seemingly pleonastic śiva where one would expect sūkṣma (pada a), and sūkṣma where one would expect an- (pada c), on the basis of the commentary.He […] [there].
I.e., the fontanel. The term śivadvāra used in this sense is uncommon in Sanskrit texts from the Indian subcontinent, but is frequently found in both the Old Javanese and Sanskrit portions of \tutur s: cf. BhS 99–100; GPT 5, 10, 16, 55; DhPāt 230.15; V{\rd}h 37–38; JñS 12.16; VŚ 9, etc. […] Mahādeva!
Assuming that aracana is here understood as the equivalent of aracita. […] Mahādeva!
A muhūrta is the 30th parth of the day, consisting in 48 minutes. […] Mahādeva!
AccordingIssue in the code to MW, animeṣa is an equivalent of animiṣa, ‘not winking, looking steadily, vigilant’ (compare nirnimeṣa, ‘not twinkling, not closing the eye’), from nimiṣa, ‘shutting the eye, twinkling, winking [...] (also as a measure of time i.e. a moment’). In this context, i.e. after a series of expressions indicating the absence of divisions of time, this word was probably intended as ‘having no instants’; the exegesis glosses it as ‘there is no blinking in it’ (tan hana kәḍap iriya). […] Mahādeva!
anāśravaṁIssue in the code derivesIssue in the code from āśrava, a Buddhist term—probably a Sanskritization, found in Mahāyāna and Abhidharmic literature, of the Pāli āsava, whose synonym is ogha or ‘floods’—literally meaning ‘outflow’, and denoting ‘a group of basic impurities or defilements which are the cause of repeated rebirth’ (Keown 2003).na […] name!
In this Old Javanese dyad I do not translate the Sanskrit lemmas, which are often virtually identical to their Old Javanese renderings, to avoid repetition.na […] name!
This translation of tar makasurudan, being a gloss of acyutam (‘imperishable, permanent’), derives from the meaning that this word seemingly has elsewhere in the text: cf. kasurudan in 2.6 and tar pakasurudan in 4.13 and fn. kasurudan1fn on p. kasurudan1, discussing kasurudan).na […] name!
cf. fn. blinkingfn, p. blinking.na […] name!
The meaning of the Sanskrit word dhruva in this context is ‘fixed, firm, immovable, unchangeable, constant, lasting, permanent, eternal’ (MW); however, the exegesis glosses it as meṅәt (OJED: ‘to revolve (in one’s mind), be aware of, know or understand clearly, consider; to remember, recall; to be conscious, regain consciousness, with concentrated attention’). It seems as if the commentator understood it in the sense of dhīra/dhairya ‘intelligence; firmness, constancy’ (MW).na […] name!
The word niraśraddham literally means ‘one not deprived of faith’, a sense that does not seem to be reflected by the Old Javanese gloss tar elik ‘not disliking/hating’, if not in a very general sense (i.e., one who has faith does not dislike the scriptures, the master, etc.). cf. BndP (OJ) 76, where tar elik glosses anabhidveṣa (anabhidveṣa ṅaranya tar elik riṅ melik iriya).na […] name!
The corresponding Sanskrit portion has parameśvara. cf. dyad 1, where the Sanskrit lemma and its Old Javanese gloss read maheśvara against parameśvara in the verse.na […] name!
I have emended vigatar atīndriyaḥ| tan hanar atīndriye sira to vigatendriyaḥ| tan hanendriye sira on the basis of the corresponding Sanskrit portion, which has vigatendriyaḥ (‘whose senses have disappeared’—a synonym of nirindriyaḥ), as well as of context. For the gloss of Sanskrit vigata as tan aneriya ‘there is not in him’ (being equivalent to tan hana ... i sira in this passage), see Uttarakāṇḍa 16.24 (quoted in OJED s.v. vigata): bhīṣaṇa kapva ṅaraniṅ katatakut, vigata tan haneriya.na […] name!
OJED glosses rәṅat as ‘cleft, crack, crevice, fissure; split, cleft, cracked’. Alternatively, one could emend kalīṅanira to kahīṅanira, and obtain a more or less appropriate gloss of amaryāda (‘its limits are not split’), which could then be supplied before rather than after it.na […] name!
The OldIssue in the code Javanese gloss of anāśrava follows the literal meaning of āśrava, based on the stem āsru ‘flow’ (cf. fn. anaśravamfn, p. anaśravamfn). The […] The Leader among Yogins knows that the Lord Mahādeva pervades all the embodied beings like the space pervades all the embodied beings. In the same way, the multiple pots are the places where the single moon resides. Thus is how non-manifestation,Here I translate nora as ‘non-manifestation’ instead of ‘non-existence’: cf. Acri 2017: 588–590. the final destination of everything, is compressed in a limited space.Or: ‘hidden’? cf. OJED 1772 s.v. *simpәn: ‘brought together in a limited space, grouped together, compressed, in a limited number, containing the basic essentials; put away, hidden’. [Being] the epitome of superiority over the group of six [inner stains], he reaches the stage of release. His release is without boundaries.
HereIssue in the code I translate nora as ‘non-manifestation’ instead of ‘non-existence’: cf. Acri 2017: 588–590. The […] The Leader among Yogins knows that the Lord Mahādeva pervades all the embodied beings like the space pervades all the embodied beings. In the same way, the multiple pots are the places where the single moon resides. Thus is how non-manifestation,Here I translate nora as ‘non-manifestation’ instead of ‘non-existence’: cf. Acri 2017: 588–590. the final destination of everything, is compressed in a limited space.Or: ‘hidden’? cf. OJED 1772 s.v. *simpәn: ‘brought together in a limited space, grouped together, compressed, in a limited number, containing the basic essentials; put away, hidden’. [Being] the epitome of superiority over the group of six [inner stains], he reaches the stage of release. His release is without boundaries.
Or: ‘hidden’? cf. OJED 1772 s.v. *simpәn: ‘brought together in a limited space, grouped together, compressed, in a limited number, containing the basic essentials; put away, hidden’.In […]
I interpret this pada as an inversed split compound, as if it were aṣṭasthānadeveṣu tathā. I take this to be a reference to the eight manifestations of Śiva. […] everything.
MW considers kṣānta a name/epithet of Śiva. Alternatively, one could emend it to śānto, ‘pacified’. […] everything.
Or: ‘beyond the immaterial’.The […] insentient.
I interpret k{\rdit}ṣṇakevā° as k{\rdit}ṣṇakā (= k{\rdit}ṣṇikā) + iva, i.e. a reference to the well-known analogy of Unevolved Matter as the seed of everything that exists (cf. infra, 3.19). Alternatively, k{\rdit}ṣṇaka here could simply mean ‘black’ (in which case, k{\rdit}ṣṇakevā° would be an instance of double sandhi: k{\rdit}ṣṇakaḥ + eva). Neither of the two meanings are reflected in the exegesis.From […] Its function is ideation, that is to say, to ideate (manaṅkalpa).I have emended manah kalpa to manaṅkalpa. cf. fn. manangkalpafn2 on dyad 3.13, as well as dyads 3.30 and 3.60. Its nature is to considerMamilaṅ, glossed by OJED (s.v. amilaṅ, umilaṅ, winilaṅ, kawilaṅ) as ‘to count, enumerate, calculate, consider one by one, take into account, consider’. This word may actually be a gloss of gaṇa in gaṇasambhava, interpreted by the commentator in the sense of ‘to count, to calculate’, as if it were gaṇita (whereas I have taken it to refer to either the series of the Five Gross Elements (cf. the next dyad), or perhaps the Sixteen Evolutes (cf. supra, pp. ganasambhava1, ganasambhava2). and to imagine. Such is its outcome: ideation and deliberating.
I have emended manah kalpa to manaṅkalpa. cf. fn. manangkalpafn2 on dyad 3.13, as well as dyads 3.30 and 3.60.From […] Its function is ideation, that is to say, to ideate (manaṅkalpa).I have emended manah kalpa to manaṅkalpa. cf. fn. manangkalpafn2 on dyad 3.13, as well as dyads 3.30 and 3.60. Its nature is to considerMamilaṅ, glossed by OJED (s.v. amilaṅ, umilaṅ, winilaṅ, kawilaṅ) as ‘to count, enumerate, calculate, consider one by one, take into account, consider’. This word may actually be a gloss of gaṇa in gaṇasambhava, interpreted by the commentator in the sense of ‘to count, to calculate’, as if it were gaṇita (whereas I have taken it to refer to either the series of the Five Gross Elements (cf. the next dyad), or perhaps the Sixteen Evolutes (cf. supra, pp. ganasambhava1, ganasambhava2). and to imagine. Such is its outcome: ideation and deliberating.
Mamilaṅ, glossed by OJED (s.v. amilaṅ, umilaṅ, winilaṅ, kawilaṅ) as ‘to count, enumerate, calculate, consider one by one, take into account, consider’. This word may actually be a gloss of gaṇa in gaṇasambhava, interpreted by the commentator in the sense of ‘to count, to calculate’, as if it were gaṇita (whereas I have taken it to refer to either the series of the Five Gross Elements (cf. the next dyad), or perhaps the Sixteen Evolutes (cf. supra, pp. ganasambhava1, ganasambhava2).From […] salilaṁ.
I take virūpa to be the same as rūpa (cf. 3.7a).From […] salilaṁ.
I take rasarūpaśabdasparśaḥ ... salilātmakaḥ to be an irregular ‘split compound’ understood in the sense of rasarūpaśabdasparśātmakaṁ salilaṁ. […] exegesis.
None of the meanings attested in Sanskrit dictionaries for abhiyoga seems appropriate here (for instance, MW glosses abhiyogatva as ‘application, energetic effort, exertion, perseverance in, constant practice (with loc. or inf.), attack, assault’, etc.). However, the context, as well as the Old Javanese gloss kapasaṅan (a ka-...-an construction, reflecting the -Sanskrit tva abstract suffix, from pasaṅ, among whose meanings are ‘putting together, joining up, applying, fixing up; that which joins up, which meets st.; that which is lying or put ready’, etc.), suggest that the intended meaning here must derive from the stem yoga in the sense of ‘yoking, fitting together’. […] exegesis.
Having emended tatra tatrāsin ābhūtaḥ to tatra tatrāsīn abhūtaḥ (resulting in a ra-vipulā); alternatively, one could emend to tatra tatrāsīn nābhūtaḥ, ‘everything that ever existed and is not unreal’, or tatra tatrāpi ca bhūtaḥ, ‘existing in every one of those [ontic levels]’, which involves a more complex chain of mistakes, but has the merit of responding to the siromuṅguh riṅ tattva kabeh in the exegesis.He […] itself.
Or: ‘being the Self-Identity itself’. […] Cause.
For the reconstruction of this pāda, cf. the following fn.One […] name.
Here the commentator, seemingly on the basis of the corrupt transmitted text, took avyakto (a synonym of Prak{\rd}ti) as an attribute of Dhāt{\rd}, and glossed mahī (‘the great one’, i.e. ‘earth’) as p{\rdit}thivī (the same equation is found in the Old Javanese Bhīṣmaparva, p. 30: p{\rdit}thivī atah pradhāna ṅaranya); however, the original pāda might have read dhātāvyakte pratiṣṭhitaḥ, ‘Dhāt{\rd} is established in the Unevolved’. Be this as it may, one would expect an association of Prak{\rd}ti with Viṣṇu rather than Brahmā (\cf, e.g., 2.3, 3.2, etc.). […] metre.
Etat bhūtvā seems to have been understood in the sense of etadbhūtam. […] metre.
Nābhir is used instead of the loc. nabhyām/nabhau to avoid \sandhi\ and fulfill the metre.The […] namaḥ.
I haveIssue in the code emended ikaṅ manah saṅkalpa riṅ śarīra to ikaṅ manaṅkalpa riṅ śarīra. This construction mirrors the structure of the previous dyads (for instance, ikaṅ apanas riṅ śarīra| agni ikā). Compare my emendation of manah kalpa and manah saṅkalpa to manaṅkalpa in dyads 3.30 and 4.4 and, for an instance of manaṅkalpa, cf. V{\rd}h 33.99–100. […] belly.
ThisIssue in the code image (cf. fn. bijangkura2 on dyad 3.19) may refer to the tanmātras (effects) as originating from the ahaṅkāra (cause), even though here, strictly speaking, it is the other way around since the sequence is that of absorption rather than emission. cf. the exegesis and infra, fn. pratisara. […] belly.
I have corrected ābhyāvaśānatvaṁ to adhyavasānatvaṁ in the verse, and mādva viśaya to mādhyavasāya in the Old Javanese—adhyavasāya (or adhyavasāna), ‘determination, resolution, mental effort or apprehension’ (PSED s.v.) being the standard functions attributed to Intellect in both Sanskrit and Old Javanese sources (e.g. DhPāt 218.2; SK 23; ParT 4.90, 4.92; for a discussion of buddhi in early Sanskrit sources, see Fitzgerald 2017). cf. dyad 3.62.The […] namaḥ.
ThusIssue in the code my translation of pratisāra (Skt sāra = ‘stretching out, extension’; √s{\rdit} = ‘to run, flow, to make visible, manifest’); contrast Ed s.v., ‘prob.: fighting in front, leader in combat, eminent warrior, champion, vanguard’. Sanskrit dictionaries gloss pratisara as ‘Hintertreffen, Nachhut’ (‘rearguard’) (PSW), ‘a follower, servant’ (\mwl).Then […] exegesis.
The second half-verse appears to be about the Spirit, and should have gone together with the following verse 16 (compare dyads 10–11); indeed, it is not reflected in the exegesis.The […] namaḥ.
I have supplied pauruṣa vījanya, which was probably lost in transmission by way of saut du même au même with the preceding tejanya (cf. dyads 13–15 and 4.1).The […] namaḥ.
The commentator appears not to have grasped the meaning of the compound brahmādiparameśāntam (which I have restored from brāhmādiparameśānam), and also associated Brahmā with akṣara in the sense of ‘syllable’ rather than ‘imperishable’.The […] namaḥ.
It is possible that here the commentator by identifying the throat (gulū) as the locus of this principle understood the Sanskrit sū\-kṣmā\-sa\-nā\-śra\-vaṁ (before emendation to sūkṣmam anāśravam) as sūkṣmāsanyāśrayaṁ, meaning ‘dwelling’ (āśraya) in the mouth (āsanya). However, this could be regarded as an addition by the commentator, also in the light of the fact that malilaṅ (‘clear, pure, free from disturbance or passion; finished, completely disappeared, swept away’) in the commentary seems to respond to anāśravam in the verse (on which, cf. fns. anaśravamfn and anasravafn2).This […] reality.
In bothIssue in the code padas b and c, pramāṇa seems to have been intended in the sense of ‘oneness, unity’ (\mwl); compare dyad 4.48. But one could also understand it as ‘having authority’ (over); cf. GPT 20cd: saptadvīpapramāṇaś ca rājā bhavati vīryavān.This […] reality.
Namely, ‘the souls’.The […] Śiva.
The usual order of this mantra in Old Javanese sources is oṁ saṁ baṁ taṁ aṁ iṁ.The […] Śiva.
Here and in the following clause I accept the reading prāṇa, although it is tempting to emend it to pramāṇa, so as to respond to the corresponding form in padas b and c. Prāṇa, in the sense of ‘the life of, the soul of, heart, soul’ (OJED s.v.), could be a legitimate gloss of pramāṇa, in the sense of ‘controlling power, life-giving power (both the supreme deity, governing and giving life to everything—saṅ hyaṅ Pramāṇa wiśeṣa—and its individual manifestation or emanation in all living beings; pramāṇa, saṅ pramāṇa); being in authority, having authority or power over, ruling, governing, commanding’ (OJED s.v. pramāṇa 3). The point here seems to be the unity between the universal life-principle and the individual life-principle.The […] disorderly.
Having emended vaidh{\rdit}te to vaik{\rdit}te (vaik{\rdit}ti = vaik{\rdit}ta, ‘modified, derivative, secondary ... undergoing change, subject to modification’, MW).The […] disorderly.
cf. MWIssue in the code s.v. bījāṅkuranyāya: ‘the rule of seed and sprout (where two things stand to each other in the relation of cause and effect)’.+The […] bhuvanalakṣaṇam.
The verse that originally belonged to this dyad was either left out by mistake or expunged, as suggested by the abrupt shift of topic of the exegesis after the double punctuation mark in dyad 19. I have inserted here pada s cd of 3.16, which do not fit the context of that dyad and are not reflected in the exegesis either, and may thus be the result of a copying mistake. cf. BhS 78: lokāś ca saptadvīpāś ca parvatāḥ sāgarās tathā| aṇḍasyānte tathā loke etad bhuvanalakṣaṇam.Varavācya, […] gods.
Or: of the divine food, i.e. the am{\rdit}ta, hence they are gods.All […] namaḥ.
The commentator forcibly interpreted the verse—whose subject, as suggested by the singular endings, is Purandara (Indra as the lord of the ‘lesser’ Indras mentioned in the preceding verses)—as referring to a plurality of Indras.All […] namaḥ.
I take the word nuṅgvī in the expression ginave nuṅgvī ya to be derived from anuṅgvi, s(um)uṅgvi, ‘to carry on the shoulder (on the head?)’ (OJED s.v.).Finally, […] self-supported.
Having conjecturally emended kṣaṇaṁ sadhāraṇañ in 3.29d to sthānaṁ svādhāraṇañ, which responds to nirālamba in the gloss. […] perception.
On account of both the context and the exegesis, I take mānaso to be the equivalent of manas (with a masculine instead of neutre ending; cf. MW, s.v.), and pañcatanmātra to be a prātipadika (m.c.) for pañcatanmātrāt.I […] heard.
dhīśāstra may be a synonym of buddhiśāstra: cf. supra, p. dhisastra. Being unable to propose a convincing emendation of the word dine in the dine vākya\ṁm, I note that in 1.3 te vākyan is glossed as nihan vuvusani ṅhulun i kita. Thus, the five verses 3.31–35 could be a quotation, as is also suggested by the form pañcamyāṁ proktāni paramarṣiṇā in 3.36, which the exegesis attributes to Kapila (but understanding pañcamyām as referring to buddhīndriyāni).I […] heard.
cf. p. problem3.31–35 for the rationale behind my translation of the verses in dyads 3.31–35.I […] heard.
While in the series of dyads up to 3.44 no clear differentiation is made between the Faculties (abstract) and the Organs (concrete), i.e. buddhīndriyas and karmendriyas, the exegesis seems to consider them concrete, although the clause gumave kulit mvaṅ sukhaniṅ sparśa in 3.32 suggests that the commentator may have been aware of the difference (compare 3.44, where they are defined, along with the Five Gross Elements, as ‘external’ [vāhyāni], forming the Sixteen Evolutes). This ambiguity reflects a relatively early stage of Sāṅkhya: cf. supra, p. golakasenses.The […] hear.
This is the only instance where the verse and the exegesisIssue in the code follow the likely original reading saukhyam in 3.31b (norm. of sokyam), ‘happiness’, instead of maukhyam/mukham, ‘face/mouth’ (cf. 3.31–34); on the other hand, the exegesis seems to interpret the corrupt—and yet ‘correct’ from the point of view of the integral unit formed by the verse and the exegesis—sequence śrotaṁ sokyam as two separate words, or the irregular compound śrotaṁsaukhyam (for śrotasaukhyam) as a dvandva rather than a tatpuruṣa (cf. the following dyads).The […] hear.
cf. the gloss of d{\rdit}ṣṭavya° in 3.33 (mulatanaṅ yukti, ‘to see what is proper’) and of vaktavyam in 3.38 (muvusaknaṅ yukti, ‘to speak what is proper’); and the similar glosses, having a ‘moral’ nuance, in the Old Sundanese-Old Javanese SMG (310.2–3/DHEd 23), e.g. ‘Sotra means ears. What is the sphere of the ears? Woe to those who abuse them, the goodness is what you should hear’, and so on (compare ŚG 180.4–182.17/DHEd 2.2–3): cf. Commentary, p. moralnuancesglosses. […] Space.
I emend abhibhūta (whose meanings ‘surpassed, defeated, subdued, humbled, overcome, aggrieved, injured’ do not fit the present context) to adhibhūta (denoting the material object/physical level in which the faculties operate) here and in the following dyads on account of the numerous parallels in Sanskrit Epic and Śaiva sources. cf. dyad 3.31, which has viṣaya (also meaning ‘object of the senses’) in both the verse and the exegesis. […] seen.
The forms haret and abhiharam seem pleonastic, as both derive from the root √h{\rdit}, ‘to offer, present; seize; to take to one’s self, appropriate (in a legitimate way), come into possession of (acc.), receive (ātmanepada); to master, overpower, subdue, conquer, win’; abhih{\rdit}, ‘to bring, offer; to assail, attack’; perhaps one could emend haret to caret. The meaning of ‘seizing’ is to be understood in the context of the Indian theory of perception. […] tastes.
The sequence bhogamā(r)tsaryya seems corrupt (mātsarya reflects a confusion or contamination by the homonymous word, meaning ‘envy, jealousy’, which is obviously not appropriate in the present context), and my diagnostic emendation to bhogam rāsavya- (an irregular gerundive, in lieu of rasayitavyaḥ/rasanīyaḥ) is very tentative.The […] smell.
It seems that here (and in 3.38–40) the commentator reproduced the same construction as in previous dyads, consisting in the substantive + pronoun viṣayanya plus an active verbal form, where viṣaya seems to have the meaning of ‘field of action’ rather than ‘object’—for the action of smelling indicates the process, not the final object, namely odour. This is a departure from the adhibhūta in the verse, which indicates the object.The […] order.
My interpretation follows the exegesis. Alternatively, one may understand pañcamyāṁ as ‘in the pentad [of verses above]’, with reference to the five verses possibly quoted from the Ṣaṣṭitantra by the sage Kapila (whom the Sāṅkhya tradition often calls paramarṣi), which is referred to in dyad 4.22 (as ṣaṣṭī ... tantre) and in 3.31 (as Dhīśāstra): cf. supra, p. dhisastra.The […] rajas.
I take sāttvikāntav to be an āiśa form corresponding to sāttvikānte, and vijāyate to be the equivalent of vijanyante, m.c.; however, by glossing it as kavruhananta, the exegesis seems to understand vijñāyante. One would expect the sāttvika to be the Intellect (cf. 3.3); however, here it may refer to the sattvic aspect of Self-Identity from which the Faculties of Perception arise. […] Gods.
I take śabdatanmātram to be an Aiśa form for śabdatanmātrāt (cf. p. multipurpose), even though the exegesis here follows the copular construction of the Sanskrit.The […] Vāyu.
I emend pāṇīndriyādidevataḥ to pāṇir indro ’dhidevataḥ, in the light of the context, the Sanskrit parallels, and the exegesis, where Indra is the deity associated with the hands. The mistake was probably caused by confusion between indra and indriya (‘sense’ or ‘organ’); cf. 3.59b, pāṇīndrāpy ābhit{\rdit}ptyate, which I have tentatively emended to pāṇir indro ’bhit{\rdit}ptyate.The […] Vāyu.
On the basis of the context and the verse, I interpret the form gavenya as ‘its cause’, on the basis of OJED s.v. (m)agave, pagave, ‘(subst.) to make, do, perform; to cause’) rather than as ‘its product’ (OJED s.v. gave, gavay ‘work, task, occupation; work, product; [...] use, purpose’).The […] Vāyu.
The mention of two deities in this dyad is odd, but may be explained by the fact that, while the presiding deity of the hand (a karmendriya) is Indra indeed (cf., e.g., MBh 12.301.4; TSam 7, etc.), Vāyu is associated with touch (a buddhīndriya) and skin: cf. MBh 12.29c.98 and 12.29c.158 (contrast 12.29c.162, where Vāyu is associated with smell, ghrāṇa). Thus, the commentator seems to have associated hand and touch. […] Agni.
I have emended adikramam to adhikramam, which however I deem to have been used not in the sense reported in Sanskrit dictionaries (cf. e.g. {\mwl} ‘invasion, attack’) as well as in OJED (‘right (proper) behaviour?), but in the sense of adhik{\rdit}taḥ, ‘placed at the head of, appointed; a superintendent’.The […] Agni.
I emend the expression ikaṅ ... ya in the opening clauses of the glosses in dyads 3.40–42 to ikaṅ ... gavenya, so as to reflect the same structure of the exegesis in 3.39 (without the punctuation mark), as well as the expected sense, as required by the context and conveyed by the verses, whereby the Organs are not their respective Subtle Elements but rather their products. […] both.
In order to obtain this meaning, I have emended nātipādyate in the last pada to pra\-ti\-pad\-ya\-te, which I take to be an Aiśa form for pratipadante or pratipadete, used in the passive instead of active (m.c.), and understood dhāraṇe as an Aiśa locative of dhāraṇī.The […] master.
The commentator interpreted the second member of the Sanskrit compound gamanāgamana (cf. Gauḍapāda on SK 26: kurutaḥ pādau gamanāgamanaṃ) as agamana rather than āgamana; cf. exegesis on stanza 3.57.The […] master.
The form manaṇḍuṅ would appear to derive from saṇḍuṅ*, sinaṇḍuṅ ‘to push, jolt’; cf. anaṇḍuṅi, ‘to stumble on, hit against, encounter’ (OJED s.v. saṇḍuṅ*).The […] master.
The commentator’s understanding of dhāraṇe in the Sanskrit seems to be idiosyncratic.The […] idiosyncrasy.
I have emended pāda d from bhoktatatvābhidhīyate to bhautikaṁ tv abhidhīyate on the basis of the exegesis, glossing it as inajarakәn aghora vījanya, and of dyad 3.28, whose pāda d reads bhautikān tu vidhiyate (em. bhautikān tv abhidhīyate); cf. dyad 2.1, where the bhautika syllable is homologized with Aghora. Even though bhoktatattvaṁ (for bhokt{\rdit}tattvaṁ), ‘the reality of the experiencer’, would not be inappropriate in the context of the verse, it is hard to explain the commentator’s interpretation as a mere idiosyncrasy. […] them.
InIssue in the code this dyad and those following thereupon, the series of bodily elements yield more than five items, thus giving rise to an inconsistency with pañcadhā (contrast the similar passage in the ŚKJ, where pañcadhā reflects a list of five bodily constituents: cf. my Commentary infra). This inconsistency appears to have been resolved by the exegesis by glossing pañcadhā as ‘the outcome of the Five Gross Elements’. Alternatively, it may convey the idea that the parts of the human body are made up by the Five Gross Elements, yet one in particular is prevalent in each one of them.Further, […] Elements.
The word k{\rdit}ṣṇa is not attested in OJED with the meaning of a part of the body; etymologically, it seems to be connected with the ‘black humour’ or bile. However, the next dyad also contains bile (pitta), and attributes it a watery quality. By comparing this with similar lists of bodily organs found in Old Javanese-Balinese texts, one can see that the organ connected with black colour is ampru, which OJED glosses as ‘gall’, and which Balinese dictionaries gloss as both ‘gall’ and ‘bile’.Further, […] Elements.
OJED glosses vuṅsilan as ‘scrotum’, but the two instances quoted there seem to mention internal organs, just like here. Indeed, this word is translated in a number of Balinese publication on magic (such as Nala 2006: 58) as Indonesian ginjal, i.e. ‘kidneys’, which seems appropriate in this context. cf. dyad 3.67, glossing the Sanskrit v{\rdit}kka ‘kidneys’ in v{\rdit}kkādya (v{\rdit}tādya mss) as vuṅsilan.Further, […] Elements.
Thus OJED s.v. limpa; DBE s.v. gives both ‘liver’ and ‘pancreas’. […] exegesis.
cf. fn. pancadha and pancadha3 forIssue in the code the inconsistency between the series of seven elements and the expression pañcadhā, as well as the interpretation in the exegesis. […] gall.
The sequence mahad api yo ’gni is likely to be the outcome of a corruption or editorial intervention occurred in the course of transmission, possibly to avoid the sequence mukha āhā° as the outcome of mukhe+āhā° (note the unmetrical short sixth syllable). The original pāda could have been cāhavanīyo ’gniḥ, as suggested by a parallel in \js\ 25.10a (cf. the Sanskrit verse quoted in the critical apparatus, and the Old Javanese exegesis thereon: saṅkṣiptanira| saṅ hyaṅ tryagni| saṅ hyaṅ āhvāniya sira mukha| saṅ hyaṅ gārhaspatyagni sira hati| saṅ hyaṅ dakṣiṇāgni sira vәteṅ| saṅ hyaṅ sambartāgni sira riṅ pitta). In Sanskrit sources, the Āhavanīya forms the well-known triad of Vedic fires along with Gārhapatya and Dakṣiṇa. However, since the exegesis records mahadagni, which suggests that the commentator either had a corrupted version of the śloka before his eyes or he himself redacted the text, I have preserved this reading. […] gall.
ThisIssue in the code is the usual spelling of this word in Old Javanese tuturs, as opposed to the standard Sanskrit Gārhapatya. According to Haryati Soebadio (1971: 240), it is a ‘contamination of gṛhapati (head of the family), gārhapatyâgni (house offering fire) and Vṛhaspati, which is a divine priest’s name and so could easily be of confusing influence within this context’.The […] body.
I take śucir to be an Aiśa (nom. for loc.) adjective referring to pāyūpasthe, whereas the commentator took it to be a type of fire. This results in an inconsistency between the verses in dyads 3.47–48 and the exegesis: the former mention five fires, whereas the latter lists six fires (yet declaring that the fires are associated with the Five Gross Elements).The […] heart.
My interpretation of sarvaśarīre differs from that of the commentator.Ears, […] Elements.
TheIssue in the code exegesis is idiosyncratic here, stating that the Space is the parts of the body, and not that it exists in them, as mentioned in the verse. Also note the gloss of jaṭhare ‘in the belly’ as tahulan ‘bones’. The definition of Space as fivefold does not seem to be correlated to the items enumerated in the verse and exegesis, whose sum total is seven (cf. supra, fn. pancadha and pancadha2).[Thus […] parallels.
This verse presents a general lack of gender and number agreement; my tentative reconstruction of the fourth pāda relies on the exegesis and the Sanskrit parallels.Such […] beings.
In his gloss of adhibhūtādhidaivikam (ex em. sandhibhūtan na vedita mss.), the commentator reveals familiarity with the Sāṅkhya-derived categories of pain afflicting the incarnated beings found in tuturs (cf., e.g., V{\rd}h 33.10–13 and DhPāt 258–260), although the point of the verse seems to have been more general. […] required.
In this stanza and in 55–56, 58c, 59d, and 60d, we find t{\rdit}ptyanti instead of t{\rdit}pyati (that is, 3rd person plural instead of singular, and verbal stem t{\rdit}pt in lieu of t{\rdit}p), which I have translated as if it were a 3rd person singular; contrast t{\rdit}ptyate/abhit{\rdit}ptyate/abhit{\rdit}ptyati 54d, 55d, 56d, 57d, 58b, 60b, and 62d, where a metrically short penultimate syllable is required. […] satisfied.
Pāda c originally read tvaci t{\rdit}ptyanti vai sparśaḥ, ‘the touch satisfies itself with the skin’, which I have emended to tvac ca t{\rdit}ptyanti vai sparśe in the light of logic, symmetry with previous and following dyads, as well as the Old Javanese gloss (ikaṅ kulit| t{\rdit}pti ya riṅ sparśa). […] satisfied’.
In interpreting the second half-line, I follow the exegesis, which links t{\rdit}ptyate in pada d to pādaḥ in pada b, and renders icchānti (for icchati) as if it had a meaning akin to that of the Old Javanese icchā, ‘at ease, pleased, in sovereign freedom, under no compulsion whatsoever’ (OJED, s.v. icchā 2). Alternatively, one could take pādaḥ as the subject of icchānti and gamanāgamane as its ‘object’, and translate ‘The foot desires to go and come. Viṣṇu is satisfied’.The […] manner.
I emend deśa to daśadeśa ‘the ten regions or directions, the ten cardinal points; the whole sky or space’ (OJED s.v. daśadeśa) in the light of context.The […] manner.
Like in the exegesis on 3.42, the gamanāgamana has been interpreted not in the sense of ‘coming and going’ (gamana + āgamana), but of ‘going and not-going’ (gamana + agamana).The […] manner.
Issue in the code reads ārda, probably a spelling variant of ardha: ‘completely, entirely, in every respect, very, very much, strong(ly), heavy, violent(ly)’ (OJED s.v. ardha 2). […] manner].
I take pada b, pāṇīndrāpy abhit{\rdit}ptyate, to be an Aiśa construction with two prātipadikas, as if it were pāṇir indro ’bhit{\rdit}pyate. […] manner].
Since the previous dyads refer to the Organs rather than the Faculties, here vāc is likely to have been understood in the sense of ‘the organ that articulates speech’, i.e. ‘mouth’, as attested in various early Upaniṣads (e.g. BĀUp 2.2.3–4 and ChUp 1.7.1): cf. MW s.v. prāṇa and Tamil vākku, meaning both ‘word, speech’ and ‘mouth’ (FTED, s.v.). However, the exegesis glosses it as śabda, meaning ‘sound, noise, voice, tone, note; word, speech, language’ (Ed s.v.), suggesting that the commentator may not have been aware of the rarer meaning of vāc. […] perpetually.
Note the non sequitur in pādas a and b, and the repetition of mano in pada s b and c.The […] Constituents.
The 3rd person pronominal suffix -nira, used instead of -nya, seems odd, suggesting that the commentator might have understood it as referring to Rudra rather than to the Self-Identity.The […] manner.
I emend ādhyātmaviṣaya to adhyavasāya on the basis of the context, the ubiquitous association between buddhi and adhyavasāya in Sanskrit philosophico-religious literature (cf. supra, fn. adhyavasayafn), and the verse, whose reading ādiḥ viṣayate I have emended to adhyavasāyate: compare dyad 3.14, where adhyavasānatvam in the verse (emended from ābhyāvaśānatvaṁ) is glossed as mādva viśaya, which is apparently a corruption. I assume that this series of corruptions was engendered by a lack of familiarity by a scribe/redactor with the philosophical terminology expressed in the original dyads. But, of course, one could also imagine that the expression ādhyātmaviṣaya ‘the spiritual domain’ in the exegesis is authorial, being the result of the commentator’s idiosyncratic interpretation of adhyavasāya. cf. MBh app. 29c.171 to 12.308.191 (found in the same passage echoing dyads 3.23–25, 3.30–39, etc.), buddhir adhyātmaṁ vyavasāyo ’dhibhūtaṁ brahmādhidaivataṁ, containing both vyavasāya (= a\-dhy\-a\-va\-sā\-ya) and adhyātma, as well as MatPār VP 18.84c: buddhir adhyātmabhāvena.The […] manner.
The use of the pronoun ya instead of sira suggests that the subject here is the Unevolved rather than Īśvara, which is also in harmony with the verse.The […] manner.
The addition of gumave is odd here, and does not mirror the structure of the preceding dyads.When […] Self.
Even though the exegesis glosses tāpayanti as gәsәṅana (‘should be burnt’), it is not impossible that the pada actually read tarpayanti, being the causative of t{\rdit}p, meaning ‘to satiate’, but also ‘to become satisfied’ (in the ātmanepada) and ‘to kindle’. The last meaning seems to be compatible with the gloss, although the former would be more apposite in the light of the construction with t{\rdit}p + loc. in the preceding verses (‘they satisfy themselves with all the objects’).O […] 8.10b.
I have emended sarvvatatveṣu viṣayaṁ to sarvatattve svaviṣayaṁ in the light of the context and the exegesis, which has svaviṣayanya, and the fact that in this text all instances of the compound sarvatattva are in the singular: cf. 3.74d, 5.32a, 8.10b.Thus […] beings.
Here the commentator seems to understand deva to be the object of adhigacchati, which he glosses as vyāpaka.The […] river.
Unless part of the text has gone missing, the commentator seems to conflate the glosses of meat and nerves, omitting earth from the list of corresponding ‘deities’ (hyaṅnya). For similar lists of bodily elements, cf. 3.45 and 5.5.The […] Sage.
The word mahāmuni here could refer to Kapila: cf. 3.36 and 4.22.He […] [all].
Or, emending to adhi: ‘the foremost’.Just […] svasthamurti.
A rationale for my translation of this verse is given supra, p. svasthamurti.The […] Rudra.
The word parigәl is not attested in Ed, but is found in Modern Balinese with the meaning of ‘dancer (male or female) (rigel = higel dance)’ (DBE s.v.).The […] Rudra.
I have corrected inyāsakәn to hinyasakәn, which is only attested in Ed\ (s.v. hinyas) as hinyasan, iṅesan ‘to adorn, embellish, make up’. It is possible that the akәn has a causative force here, meaning something like ‘is displayed’.The […] Rudra.
Thus my translation of donya (OJED s.v. don 1 and 2), which I regard as the gloss of °artha; alternatively, one may translate ‘the reason of that being’.The […] Rudra.
The commentator follows the verse in interpreting the sequence indrajalaṁ mayam (m.c. for indrajālā māyā?) as consisting of the two separate words indrajāla + māyā (consistently spelled maya or māya in this text; compare OJED s.v. māyā, maya), but it is possible that the expression formed in origin the compound indrajālamayam, numerous attestations of which exist in Sanskrit literature.The […] master.
Something seems to have dropped in the course of transmission after the article ikaṅ.This […] Śiva.
Or: ‘productive (magical) power’.Space […] body.
Śarīraniṣṭha- may be the equivalent of śarīraniṣṭhā-, m.c., where niṣṭhā means ‘state, con\-di\-tion’—cf. the gloss makasthānaṅ śarīra, ‘to use the body as a residence’ (sthāna: ‘place; abode, residence, home; state, condition’, OJED s.v.). However, it is also possible that śarīraniṣṭhā was intended to mean ‘the end of the body’ (MW s.v. niṣṭhā: ‘conclusion, end, termination, death’), for the context here is that of the dissolution of the elements making up the body.This […] senses.
For my translation of sadasad° as ‘manifest and unmanifest’ instead of ‘existence and non-existence’, cf. fn. asad supra, and Acri 2017: 588–590. This could be a reference to the category of supernatural beings known as videha (‘without body’) and prak{\rdit}tilīna (‘dissolved into Unevolved Matter’); cf. DhPāt 294.16–22 and Acri 2017: 460, 492.Such […] subtle.
That is, the nature of the Unevolved (otherwise: the nature of Intellect becomes darkness). […] Lord.
My translation does not follow the exegesis, which construes atyantaṁ with śūnyam. […] Lord.
I understand the word brahma (declined in the neutre, as its attributes in pada a) in pāda b to denote the impersonal supreme principle, in contrast to the commentator, which understands it to denote the personal deity Brahmā. Contrast dyad 3.62, where Brahman was correlated with Īśvara and the Intellect.The […] universe.
Having emended brahmeśāna to brahmeśānī on the basis of the exegesis, which, as elsewhere, consistently links the seed-syllables with the names of feminine deities.The […] universe.
Having emended jagatpālakakāraṇaṁ (‘the cause of the preserver of the universe’) to jagatpralayakāraṇaṁ on the basis of the exegesis (ya ta kāraṇaniṅ pralayaniṅ jagat), and because of the association of verses 4.5 and 4.6 with Viṣṇu and Brahmā, respectively, which makes one expect here a reference to Śiva/Rudra in His activity as destroyer of the universe.As […] namaḥ.
I conjecturally emend pada śuddha to pañcaśuddha: cf. verse 2.3 and gloss, as well as dyad 4.30 (where it is called pañcavarga). I find the epithet śuddha slightly puzzling, for these synonyms of Nature are supposed to be in the impure path (aśuddhādhvan) of the Śaiva cosmos.As […] namaḥ.
I emend avidyā svabhāvanya to avidyā| svabhāva (also below, 4.30) in order to restore the list of five synonyms of Nature that we expect here (svabhāva being one of them, as attested in early Sāṅkhya sources). The word avidyā is often used in the sense of Māyā in Advaita Vedānta texts (cf. my Commentary to this dyad, infra).The […] nirmalaṁ.
I take nirmitaṁ to be an Archipelago Sanskrit ‘neologism’ equivalent to amitaṁ, although one could also emend it to nirmalaṁ.There […] namaḥ.
I have emended taṁ to baṁ, the former being probably the result of confusion between pauruṣa and tatpuruṣa (compare 4.35).The […] 4.11–12.
The referent of teṣām seems to be the worlds mentioned in 4.8 as well as in 4.11–12.The […] anasravafn2).
I.e., the eight personal manifestations of Śiva-Rudra (cf. 3.8–11)’ alternatively, it may refer to the eight adjectives attributed to Śiva as Supreme Principle in the verse.The […] anasravafn2).
anāśravam is unlikely to be a corruption of anāśrayam (‘supportless, self-dependent’), for it is one of the attributes of Śiva as Supreme Principle in 2.14 and 3.17 (cf. fns. anaśravamfn, anasravafn2).There […] follows.
The expression tar pakasurudan glosses acyutam (‘imperishable’) in the verse; cf. 2.14, and fn. kasurudan1fn, p. \edpageref{kasurudan1}. However, I follow Issue in the code in reading vā kāraṇacyutaṁ, i.e. ‘devoid of cause’, instead of vākaraṇācyutam (Issue in the codeIssue in the code), ‘without cause (akaraṇa-), imperishable (acyutam)’, in pāda c, in order to keep the numerical correspondence between the attributes and the eight forms of Śiva.Having […] manas.
I deem manaḥ to be a corruption, although the commentator seems to have intentionally glossed both manasi and manaḥ as ‘in the mind’.The […] missing.
The half-line cd appears to be contextually out of place here, and may be the result of an interpolation or copying mistake. It is not only passed over in silence in the Old Javanese commentary, but it does also fit the context of dyad 3.20, where the Sanskrit verse glossed in the Old Javanese exegesis is missing.Thus […] that.
Or, alternatively (against the exegesis), one could read pada b as yathācintyan na vidyate, ‘unfathomable, it is as if it does not exist’.\sqbrl […] earth.
While upodghātakna is not found in Ed, it surely derives from Sanskrit upodghāta, the meaning of which in this context is ‘an example, opposite argument or illustration’.In […] Earth.
In the light of the exegesis, I take sūkṣmam not as the object of bhavet, but rather as an attribute of avyaktam (cf. 4.30), and emend pada c māyādevīti tattvāntam to māyā buddhyādip{\rdit}thvyantam. This is in harmony with the doctrinal context, the ontic levels produced by Prak{\rd}ti (= Māyā) being those from Intellect down to Earth. […] Unevolved.
Here saṅgama could also imply sexual union (between the Unevolved/Māyā and the Spirit metaphorically imagined as female and male): cf. Ed s.v. (m)asaṅgama, ‘to have sexual intercourse; to have social intercourse, meet, be friends with’; saṅgama, ‘coming together, meeting [...] union, intercourse [...] sexual union’. The latter meaning, for which MW notes lex., is very common in OJ’. In this light, here I translate the pronoun ya as ‘she’.\Sat, […] universe.
Here viparīta appears to refer not to the ‘inverted’ order of devolution/absorption of the ontic levels, but rather to the ‘mixing’ (and consequent imbalance) of the Three Constituents, which causes the Unevolved to manifest the universe. […] order.%
The last two clauses of the exegesis do not quite reflect the idea expressed in the verse and the first half of the commentary. This opens to the possibility that a different concept might have been conveyed by both, namely that of manifestation rather than non-manifestation. In order to achieve this meaning, one could suppose that viparīta was understood in the sense of ‘going asunder or in different directions’ or ‘wrong’ (compare the Old Javanese meanings of ‘wrong, perverse; unthinkable, impossible, clouded, obscured, confused, blinded’), i.e. somehow out of balance; that abyaktako in the verse was intended as a hybrid Sanskrit-Old Javanese form with adjectival a- prefix meaning ‘manifested’; and that the sequence -t t- in [hetuniṅ] jagat tan [vәtu] reflects a (mistaken) gemination, which could be emended to jagat an, resulting in the meaning of ‘the cause for the world to be born from the Unmanifest’. […] eightfold.
Here the doctrinal context would require °aśaktayaḥ (disabilities) instead of °śaktayaḥ (abilities); cf. the next fn. (asaktifntrans).There […] perfections.
TheIssue in the code expression aṣṭāviṅśatiśaktayaḥ in pada b and its gloss as hana aṣṭāviṅśatiśakti| ṅa are doctrinally problematic, for the context requires the opposite of the śaktis, i.e. the aśaktis or disabilites. However, I have refrained from emending to aṣṭāviṅśatyaśaktayaḥ since this might reflect an authorial (or commentarial) idiosyncrasy, or be derived from a Sanskrit source. cf. my Commentary on this dyad infra. […] Ṣaṣṭitantra.
I take ṣaṣṭī ... tantre to be a split compound, referring to the lost Sāṅkhya work Ṣaṣṭitantra.There […] spoken.
Or: ‘treatise’ (aji). Note the discrepancy between the fifty categories (tattva limaṅ puluh) mentioned in the exegesis and the fifty (five + twenty-eight + nine + eight) + ten (five + five) items mentioned in verses 21 and 22 (which one would expect to match with the ṣaṣṭī [‘sixty’] in the title of the treatise). The fifty items are the pratyayas, which are indeed described in Sāṅkhya texts, including the Ṣaṣṭitantra, as well as in Old Javanese Śaiva texts: cf. DhPāt 242.2, Acri 2017: 440–444 (which, intriguingly, in presenting the eight bhāvas and the fifty pratyayas refers to their sum-total being fifty instead of fifty-eight, which mirrors the inconsistency in this dyad). The five karmayonis, discussed in the YD, are grouped with the bhāvas by Larson and Bhattacharya 1987: 54–56; 64–65.There […] spoken.
The expression ukta sāra seems odd. OJED glosses ukta as ‘(Skt) what is said, words, statement’. […] exegesis.
Here I understand samprakāśyate to be the shortening by elision (m.c.?) of the causative samprakāśayate; cf. amintonakәn in the exegesis.From […] rajas.
The commentator understood abhimāna in the verse in the sense of ‘pride’, ‘high opinion of oneself’ (cf. Ed s.v.), although in a philosophical context, the word can be translated in the more neutral sense of ‘self-awareness’; this meaning seems to be reflected in the expression maṅaku viṣayanya further on in the exegesis.From […] desire.
Could this elliptic clause refer to the fact that the Subtle Elements can produce the Gross Elements according to their own wish?Mārīci, […] Jamadagni.
Note the use of the sarvavibhakti ending -tas in vaśiṣṭhataḥ, probably m.c. Alternatively, one could emend to vaśiṣṭha-ca (for vaśiṣṭaś ca, m.c).Mārīci, […] Jamadagni.
The form cāṅgirasas is likely to be an a-thematicization of aṅgiras rather than denote the descendants of Aṅgiras in the plural (or Aṅgirasa, the enemy of Viṣṇu as Paraśurāma: cf. MW s.v.), for Aṅgiras is one among the ‘progenitors’ (Prajāpati), which we expect to find here. The exegesis reads aṅgirasa.Thus […] Jamadagni.
These are the names of the seven Seers (some among those found in various lists), yet are regarded by the commentator as the seven among the fourteen foremost sons of Prajāpati (cf. the next dyad). On the same confusion found in some Sanskrit sources, cf. Hopkins 1915: 190: ‘As seven the sons are confused with the Seven Seers [...]. Thus [...] the seven are patayaḥ prājānam or Prajāpatis’). According to Indian mythology, Dakṣa-Prajāpati initially had one thousand sons, then another two thousands.A […] Constituents.
This is at odds with the fact that in the previous dyad they are said to be fourteen. Perhaps this verse originally belonged to another source, or a different context.They […] .
The referent of paḍa (usually an indication of the plural, i.e. ‘all’) here may not be the children of Prajāpati-Dakṣa, like in the previous clause, but the ontic level called traiguṇya, which is here understood what produces the Three Constituents individually; therefore, I have translated it in its other sense, i.e. ‘equally’.What […] namaḥ.
This pentad is called pañcaśuddha in dyads 2.3 and 4.8 (emended from pada śuddha). […] MJñ.
Here and in dyads 4.32–47 (compare dyads 4.27–28 above) there is a general lack of agreement between the number of different words in the stanzas, as well as a mismatch between the singular of the stanza and the plural in the commentary. It seems to me that the commentator might have forcefully interpreted words declined in the singular in the verses, originally referred to a single deity (for instance, Viṣṇu, Rudra, etc.), as plurals referring to a group of deities. I have, therefore, refrained from emending the Sanskrit in most of those instances, unless when they feature some clearly plural forms (such as sarve in verse 33; caturyugavidhāraṇāḥ in 31d, read by Issue in the code against °vidhāraṇaḥ in Issue in the code and Issue in the code, seems to be a secondary ‘improvement’). A similar case of ‘pluralization’ of the deities (Brahmā, Viṣṇu, and Rudra) mentioned in the singular in the verses is reflected in the exegesis of dyads 49–51 of the MJñ.[They […] vehicles.
Here kāraṇah might have been intended in the sense of kārakaḥ (for kārakāḥ?) ‘creator(s)’.Made […] disease.
My translation assumes an irregular use of the nom. sing. neutre ending -a\ṁm referred to janalokanivāsinaḥ; contrast the exegesis, where the commentator interpreted vaiṣṇavākhya\ṁm in the Sanskrit as referring to the seed-syllable associated with the Janaloka rather than its inhabitants.Their […] pain.
I have emended vaiṣṇava to vaiṣṇavī (cf. dyads 1.25, 5.33, and 5.35).Its […] namaḥ}-.
Having emended tatpuruṣa to puruṣa (= pauruṣam), as one would expect from the context and the seed-syllable oṁ baṁ namaḥ (which is given again in 4.37, but does not reflect a mistake since we are still in the Tapoloka); the former may be a secondary ‘correction’ introduced by a copyist led astray by the expression tatvījaṁ puruṣo in pada c. Compare 4.9.Without […] defilements.
Maraṇa is not found in the compound garbhajanmajarāhīnaḥ (emended from garbbhajanmajvarahinaḥ). Here the commentator seems to have added maraṇa to make the list complete. Alternatively, one might emend jvara in the exegesis to janma rather than jarā, and garbbhajanmajvarahinaḥ to garbhajanmamarahīnaḥ in the verse. Compare agarbhajanmamaraṇaṁ in dyads 2.10 and 2.14, jarām{\rdit}tyuvivarjanaḥ in 4.40, and garbhajanmajarāhīnaḥ in 4.41. For similar compounds, cf. ajarāmaraṇa in SHKM 6 (Old Javanese exegesis), garbhajanmajarāduḥkhaṁ in NKār 20.44a, garbhajanmajarāyutān in PBh 1.9:305, and garbhajanmajarā in SuBhe YP 1.107c. While janmamaraṇa is a cliché in Sanskrit texts, I have not been able to find any parallels for the sequence garbhajanmamara(ṇa).[Its […] material.
I refrain from emending the word-endings -aḥ to -āḥ in the first three padas, assuming that those words were either ‘influenced’ by the regular plural -aḥ endings of {\rdit}ṣi and brahmacāriṇ in the final pada, or that the verse has been unintelligently stitched together on the basis of different material.The […] namaḥ.
Both the verse and the gloss seem idiosyncratic, as normally aṣṭaiśvārya is a synonym of aṣṭaguṇa (cf. Acri 2017: 418).The […] namaḥ.
This explanation seems to refer to verses 4.34cd–36, which, strictly speaking, describe the station of Tapoloka (and its deity, Brahmā), using terms often applied to Śiva. The lack of the word paḍa, as opposed to the next line and the previous dyads 4.32–34, suggests that the deity may have been intended in the singular, as distinct from the sages mentioned in the following clause. Compare verse 4.41, which seems to shift back to the singular using similar epithets (e.g., aṣṭaiśvaryaguṇopetaḥ and °āmitasuprabhaḥ), and whose exegesis mentions devata without giving such plural indicators as paḍa.They […] -aṁ.
Dyads 4.38–41 are marred by several grammatical problems involving gender, number, and their mutual agreement—most notably the use of the singular instead of the plural, and the ‘multipurpose’ ending -aṁ.Not […] senses.
TheIssue in the code gloss of nirānandaḥ nirāhāraḥ seems to be quite idiosyncratic. I take ānanda in the former word to mean ‘sexual bliss’, with reference to the celibate state of the sages.Without […] death.
Vivarjanaḥ here seems to be used in the sense of vivarjitaḥ. […] ākāra-amita-suprabhaḥ.
I hesitantly interpret cākārāmitasuprabhaḥ as a clumsy expression consisting in ca plus the ‘inverted compound’ ākāra-amita-suprabhaḥ.He […] Tapoloka.
Note the discrepancy between garbhajanmajarahīnaḥ (verse) and garbhajaramaraṇa (exegesis).He […] Tapoloka.
Both the verse and the exegesis seems to revert to the singular and describe the single deity/station mentioned in verses 4.34cd–37abc. […] degree.
This must be the Satyaloka, normally placed on the top of the list of the Seven Worlds, above the Tapoloka. In the light of the exegesis, I take parama- to be a prātipadika (m.c.) for paramaṁ (referring to lokam, and construed with ataḥ), and take sūkṣmatvāt (ex em.) to refer to viśeṣāl in pada b. […] desire.
The commentary glosses the tautological anāśrayam (cf. nirālamba in pāda d) as tar pakahilaṅan, but that expression usually glosses the Sanskrit acyutam (cf. 1.18, 5.25). Could this be a corruption for the Aiśa form anākṣayam, being the equivalent of akṣayam? cf. 2.14, where the Aiśa form anācyutam (= acyutam?) is glossed as akṣayam. Without […] Without ceasing, without equal, without movement,My translation of tar pagati (alternatively: ‘without action’ or ‘without destination’), which is likely to be the gloss of the corrupted word virahakam. In the exegesis to 2.14, tan pagati glosses the anigataṁ (as pratīka; anihata in the Sanskrit portion), which I have emended to nirgataṁ. not grasped by the senses. There is the abode of the Lord Rudra. His fiery energy is exceptional, without support, not affected by desire.
My translation of tar pagati (alternatively: ‘without action’ or ‘without destination’), which is likely to be the gloss of the corrupted word virahakam. In the exegesis to 2.14, tan pagati glosses the anigataṁ (as pratīka; anihata in the Sanskrit portion), which I have emended to nirgataṁ.He […] clear.
The commentator seem to have read niṣkalaprabhaḥ, ‘whose splendour is immaterial’, instead of niṣkalaṁ prabhuḥ. […] hair’.
I emend triguṇottamasaṅganaḥ to triguṇottamasaṅgataḥ. Alternatively, one could emend to trigaṇottamasaṅgamaḥ, ‘the union of the supreme group of three’; cf. 8.12, explaining that the Three Constituents (homologized with Sadyojāta, Vāmadeva, and Aghora) plus Tatpuruṣa/Bindu and Īśāna/Nāda form the trigaṇa. […] hair’.
I interpret jaṭādhāraṇanidhiyaḥ as a bahuvrīhi compound, where nidhiyaḥ is an a-thematicization (in the singular) of nidhiḥ, meaning either ‘ocean’ or ‘hoard’. This interpretation is based on the exegesis; compare the description of the innumerable ones dwelling in the Mahāloka, stored in the Three Constituents, in 4.28. However, the compound may be the result of a redaction of the expression jaṭādhāriṇa-nidhayaḥ (m.c.), or represent the aluk-samāsa jaṭādhāriṇanidhayaḥ, meaning ‘protectors of those wearing twisted hair’.Their […] hair.
Here the commentator fancifully interprets trivarṇa in the sense of ‘having three letters/sounds’ rather than ‘having three colours’, which seems a more natural sense in this context.Their […] hair.
Both the root nidhi and the adjectival/verbal form manidhi are unattested in OJED, and in the Old Javanese literature accessible to me. […] multitude.
I.e., having a bull as their vehicle (v{\rdit}ṣapadaḥ): cf. the exegesis. […] multitude.
I emend candrārdhāṅgījaṭāḥ to candrārdhāṅkajaṭāḥ: (ardha)candrāṅkitajaṭā° is a cliché in Tantric texts, usually in descriptions of the iconography of Rudra (cf. e.g. ĪŚGDP 40.5c, 40.10c; ŚT 19.124d; etc.). Alternatively, °aṅgī° could refer to the fact that Rudra is embodied in the ardhacandra (perhaps adumbrating a comparison between the shape of the Balinese candrabindu and that of the chignon of an ascetic): cf. JñS 10.14a/d, bhrūmadhye bhagavān rudraḥ [...]\ candrārdhākṣaro mūrtimān, ‘The Lord Rudra is in the middle of the eyebrows, [...]\ embodied in the symbol of the half-moon’ (therefore, aṅgī = mūrtimān?). But pada c has sarve, and the exegesis refers to either a multitude of Rudras or to the Gaṇas in the plural.Having […] Supreme.
cf. MW s.v. pramāṇa, and fn. pramana3dot18 on dyad 3.18. I have emended -sya to -tvam, used as -tvāt: cf. 3.18c (alternatively, one could interpret the sequence tadaṇḍasya pramāṇasya| dehasya as some sort of ‘genitive absolute’ construction ≈ locative absolute). Or, is pramāṇa here to be understood in the sense of ‘authority’ (over the World-Egg)?When […] body.
Alternatively, one could translate makalakṣaṇa as ‘having as means’ (other meanings of lakṣaṇa include ‘cause, occasion, opportunity’, ‘action, doing, performing’, or ‘ instrument, cause’).The […] station.
Or: the gnosis relating to the seed-syllable Bhautikā.The […] .
I conjecturally emend all the readings based on the word sambhava in this dyad to sad\-bhā\-va, on the basis of context, as well as comparison with dyad 5.33. cf. also V{\rd}h 48: sad\-bhā\-ve\-na pa\-ri\-tyak\-tam asadbhāva vivarjitam| sadasadbhāvarahitaṁ niṣkalāntam alakṣaṇam.Higher […] bull-footprints’).
I translate ṣaḍvidhāṁ (sic as if ti were ṣaṣṭhaṁ (cf. the exegesis: pinakakanәmniṅ pada.Higher […] bull-footprints’).
My translation of ukṣoviḥ is tentative. I interpret ukṣo as the compounded form of ukṣan, among whose meanings are ‘an ox or bull’, ‘N. of the Soma (as sprinkling or scattering small drops)’, and ‘large’ (\mwl), and viḥ as the compounded form of aviḥ, ‘favourable, kindly disposed’, ‘the woollen Soma strainer’, ‘a protector, lord’ (\mwl). Such expression to define Śiva as ‘Lord of the Bull’ (a synonym of gopati = Śiva) seems appropriate in this context, where the supreme reality in the form of the Eightfold Śiva is described. The exegesis glosses ukṣoviḥ as ukṣapada, which I have translated as ‘the abode of the bull’ (contrast v{\rdit}ṣapada in 4.46, referring to the Rudra(s) having a bull as their vehicle, i.e. ‘having bull-footprints’).The […] Puṣkara.
Spelled thus in all Old Javanese texts, vis-à-vis the original Sanskrit form Śāka (listed only as such in OJED; the only locus provided, BndP (OJ) 68.14, is in fact an emendation of śaṅka).The […] lists.
The list contains eight instead of seven mountains. The exegesis removed this inconsistency by expunging from the list Mount Meru which, as the central mountain, should apparently not be counted. The series of mountains corresponds to that found in M{\rd}g VP 13.64, minus Vindhya, which appears in other lists.The […] master.
OJED glosses vuduk as ‘fat; also: sweet flavour (Skt swādu)?’, but here it probably means ‘molasses’.One […] that.
Throughout dyads 4.64–70, the word tatvan is likely to be a corruption of tato (i.e., tataḥ), to be connected with daśaguṇa (‘ten times larger ... than that’). The repetition of this corruption is striking, but not difficult to justify palaeographically due to the phonetic similarity and interchangeability of the sequences o and va, which basically constitute orthographic variants of the same sound (compare another instance of the same emendation in 4.18, as well as tatvaṁ → tataḥ in 3.68). The addition of -n could be the result of an attempt by a scribe to systematically ‘correct’ the text (contrast 4.66a, 4.67ab, and 4.70a, which read tatva).One […] that.
The word mayaṁ may be a corruption, for which I am unable to propose a suitable emendation. […] splendid.
I take veda to be an irregular imperative, equivalent to viddhi; cf. 3.37c and 4.76e. […] southwest.
This may be different from the Hemakūṭa in the list of the saptaparvatas mentioned above, and perhaps be a corruption for himakūṭa ‘snowy summit’. The sequence hemakūṭa-m-indro might be a prātipadika + euphonic glide in lieu of the loc. ending to avoid hiatus. […] southwest.
Here saṅsthīraṁ could be an irregular optative for third person plural (ātmanepada) saṁsthīyeran.The […] master.
I have supplied pintiga i madhya, following the Sanskrit sarveṣāṁ triguṇa-viduḥ, and assuming that the mantra should be repeated three times for each direction. However, this scheme yields the result of nine whereas we need ten.Earth, […] times.
Here daśaguṇaṁ (‘tenfold’) might convey the idea that, as in the preceding dyad, these ontic levels have to be known as being tenfold (in spite of the fact that they are actually twelve); alternatively, one could translate it as ‘ten times’, meaning that they should be mentally repeated ten times.Earth, […]
I conjecturally emend bhāra (cf. OJED s.v. bhāra 2 ‘weight’) to bhaṭāra, even if the resulting meaning does not seem to be entirely satisfactory.O […] cases?
surud (OJED s.v.: ‘to diminish, decrease, draw to a close; to retreat, fall back, recede, withdraw, ebb, vanish; to be dismissed, removed’) glosses niv{\rdit}ttaḥ, which I have translated as ‘passes away’.O […] now!
I interpret nairātmya as being intended not in the (Buddhist) sense of the state of having no Self or individual existence, i.e. unsubstantiality, but rather of bodilessness, for ātman is attested in Classical Sanskrit with the meaning of ‘body’. This seems clear in the light of both the context of the passage as well as the exegesis, which glosses it as tan pāvak karikā sira.O […] now!
I tentatively take tvayā (emended from tvaya), occurring both in the verse and in the pratīka quoted in the exegesis, to be the instrumental case of the second person pronoun, and assume that the verb (vācyam?) is understood: cf. the exegesis, an maṅkana ta pavaraha bhaṭāra maṅke riṅ hulun (compare the gloss of Sanskrit verbs with such Old Javanese forms as varahakna in 1.15–1.16, [m]avarah in 3.25 and 5.48, varahaknaṅ in 3.29 and 3.36, pavarah° in 5.52 and 8.32, varahakna in 5.3 and 11.2, pavarah in 9.7, pavarahan in 9.2, etc.). Alternatively, pada d (also quoted, in identical form, in the exegesis) may be a corruption (or conscious redaction) of tattvaṁ kathaya me ’dhunā, which I have not emended since the gloss aparan tattvaniṅ avakta responds to tattvāṅgaṁ (rendered by the commentator as an ‘inverted compound’).O […] now!
Or: ‘how could I see the Lord?’ (cf. OJED s.v. ndi 2); however, as the ndi here renders the Sanskrit kvacit, the translation of ‘where’ seems more appropriate.Because […] extinction!
I have conjecturally emended the second half of this pada on the basis of the exegesis, and understood bhāvyāt as the ablative of bhāvya rather than a pseudo-imperative/benedictive form of bhū, as in pada c.Because […] extinction!
I emend dhūmrayā to dhūmrabhā, ‘the one having the appearance of smoke’ (dhūmra = ‘smoke-coloured, smoky, dark coloured, grey’); cf. the exegesis. […] etc.
Here pañcamaś seems to be used in the sense of pañcadhā: compare p{\rdit}thivī pañcadhā sm{\rdit}taḥ in 3.45d. […] etc.
OJED tentatively glosses aṅgapradhāna as ‘‘chief part of the body’’, head?’, but in the present context the compound is likely to refer to the chief constituents or essential parts (pradhāna) of the human body. The TJñ (42) describes it as the combination of mind and body (ambәk pva ṅaraniṅ pradhānatattva| ikaṅ ambәk lavan śarīra| yeka sinaṅguh aṅgapradhāna ṅaranya maṅke riṅ mānuṣa); cf. also 45, 46, 50.The […] state.
The commentator understood the Sanskrit sthira in the sense of ‘permanent’, ‘lasting’ rather than ‘compact, solid, strong’, which I think was the original meaning in this context. […] auspicious.
I have conjecturally emended the sequence tatra paścat guṇan to tataś caturguṇan. While tataḥ paścāt is a correct expression, meaning ‘thereupon’/‘after that’, the presence of a numeral in each verse from 5.5 to 5.9 (i.e., pañcama, triguṇa, dvimātra, ekaguṇa), as well as the words guṇa and toya in the same pāda, makes me confident to propose this emendation.The […] eminent.
I have supplied sparśa and śabda on the basis of the context.The […] eminent.
I interpret panas tis (‘heat and cold; all that may befall one; fever’, OJED s.v.) as ‘fever’, although panas ‘heat’ seems to aptly respond to uṣṇa in the verse. […] etc.
My emendation of vāyorodhyañ to ’bhayor randhrañ (both unmetrical; °añ for °e) is conjectural, and presupposes that randhrañ was understood as a locative, just like nāsikādyaḥ in pada d seems to have been). The exegesis mentions ‘all the orifices of your body’, passing over in silence the ears. […] empty.
Here I take ubhaya to mean ‘double’ rather than ‘both’, in reference to the activities of saṅkalpa and vikalpa (cf. exegesis on stanza 3.4). Or, ubhaya could be a reference to the ideation of both the visible and invisible, as it seems to be implied in pada s cd as well as in the exegesis. For the interpretation of ubhayātmakam in SK 27 and other sources, cf. infra, p. ubhayatmaka. […] empty.
Here I take sandhyate to be equivalent to saṁdhīyate (√saṁdhyai), m.c.The […] of the Organs, that is the reason why they are called Subtle Organs. Further, the manas is without conflicting thoughts towards all the objects when it is empty.
Here the passive form sinādhya° (from Sanskrit sādhya/√sādh, ‘to realise, to be accomplished or fulfilled or brought about or effected or attained, to be effected or brought about’) is likely to reflect the sandhyate (√saṁdhyai) in the verse, both in the light of the context and of the following verse, which mentions dhyāna. The forms sumādhya, sinādhya, panādhya (from sādhya) are glossed by OJED as ‘to intend, strive after, desire’, which do not fit the context. Alternatively, one could emend it to sinandhyā°, which is however unattested in OJED.The […] of the Organs, that is the reason why they are called Subtle Organs. Further, the manas is without conflicting thoughts towards all the objects when it is empty.
The word sandhīndriya is attested nowhere else in the corpus of Old Javanese texts known to me. It seems difficult to justify the use of this expression in connection with the Elements. An alternative translation could be ‘deep, subtle, secret, esoteric’ (cf. OJED s.v.).The […] of the Organs, that is the reason why they are called Subtle Organs. Further, the manas is without conflicting thoughts towards all the objects when it is empty.
Or: ‘instruments, means’.The […] bodilessness.
I have emended manaḥ ākāśānāṁ bhūtam to manasā sakalaṁ bhūtaṁ on account of the exegesis (sinakalakәn deniṅ manah ya vәkasan; compare the identical gloss of teṣān tu sakalaṁ bhūtaṁ in 5.14c). Further, ākāsa being invisible, it seems at odds with the form sinakalakәn (sakala = ‘in visible or material form, in person, embodied, pertaining to the world perceptible by the senses’ in the exegesis. Finally, deniṅ manaḥ renders the Sanskrit instrumental manasā.The […] visible.
Being positioned after malilaṅ (= praśāntam in the verse), tovi seems to have a concessive meaning here; thus, the clause would refer to the yogin’s mind (cittam).Having […] it].
Bhūyiṣṭha means ‘most numerous or abundant or great or important, chief principal’; provided it is not a corruption for jyotiś ca, I take it to refer to the light within the heart (cf. the exegesis, and the next dyad). For a similar context, cf. dyads 1.23–24.If […] attention.
The corrupted sequence rayasthāli could be a pratīka reflecting bhūyiṣṭhaḥ in pada a. […] suns.
I emend manuś to aṇuś, which has the disadvantage of resulting in the somewhat pleonastic expression maṇuś ca paramāṇuś ca (both aṇu and paramāṇu can mean either ‘atom’ and ‘soul’). An alternative could be manuś → bhānuś ‘light’, which one would expect to find in the verse in the light of both context and the gloss kunaṅ ikaṅ jyoti. However, the Bhīmasvarga not only attests two occurrences of aṇu and paramāṇu, but also a similar corruption: hananiṅ manuh| pramanuh (ms. B; manuh A; lac. C) → hananiṅ aṇuh paramāṇuh (120.5/DHEd 281). For a discussion of the context of dyads 5.13–14, cf. the Commentary. […] head.
Or: ‘ignorance’. […] head.
In the light of the gloss iṅ avak found in the exegesis, I tentatively emend anandeṣu to svadehe tu; cf. the emendation śūnyeṣu to śūnye tu in the following verse.The […] head.
Here hana seems to render bhū in the verse.In […] [forms].
Following the exegesis, I construe lakṣaṇaṁ with śūnye tu (emended from śūnyeṣu), as if it were a ‘split compound’.The […] space.
The commentator understood this verse to be about the supreme station rather than the elements, having rendered p{\rdit}thivyāptejabāyavaḥ as a locative agreeing with sarveṣu bhūteṣu in the sense of ‘all the elements’ rather than ‘all the beings’.If […] desire.
ṅkāna kabeh, literally ‘there, all [of them]’, here renders the Sanskrit construction yatra yatra ... tatra tatra.I […] body].
The exact meaning of anantavidhi escapes me. The compound seems to respond to antādi in pada c, whose meaning was not grasped by the commentator.I […] body].
It seems that the commentator linked nirantara (ex em.) to samādheḥ in the first pāda to construe the compound nirantarasamādhi in the exegesis.This […] station.
I have emended p{\rdit}thivīm vā salila vai to p{\rdit}thivyām vā salile vai on the basis of the exegesis and the following dyad. But I wonder whether the verse actually intended to refer to the existence of all the elements within the ākāśa, homologized to the supreme station.He […] times.
Here the locative plural divyeṣu would seem to agree with the locative dual of bahnibāyvoḥ in the aluk-samāsa bahnibāyvoḥsthā; alternatively, it could have been used as a nominative (the pronoun ya in the exegesis could refer to either the beings [bhāva] or the two elements).It […] times.
The commentator glosses nityakarmāṇi, a well-attested compound meaning ‘daily necessary rites’, as nityakāla, and interprets dhārayet in the sense of ‘to meditate’ (i.e., fix the attention on something). Could the original pada d have been nityaṁ manasi dhārayet?When […] into.
The commentator interpreted yatnān (ex em. yatnan mss.) in the verse as a qualifier of manas.When […] into.
That is to say, it is between the visible and invisible, as dimly perceivable as empty space. […] spontaneously.
The occurrence of devāt, not glossed in the exegesis, is noteworthy. The concept of the obtainment of release by way of God is quite alien to Javanese Śaivism, and may reflect a South Asian understanding. Alternatively, one could emend to devaṁ, which would yield the translation ‘the station of liberation, [which is] God’; however, corruptions from aṁ to āt rather than the other way around are hardly ever attested in \tutur s: cf. the change from prāpyate nirmalāc chivāt in KT VP 1.23 to kalpyate nirmalaḥ śivaḥ in JñS 19.5 (cf. Acri 2006: 120; 2011: 553–556), reflecting both the philological shift from ablative to nominative and the doctrinal shift from the obtainment of release through God’s agency to the homologization of release to God. […] spontaneously.
I am not clear about whether the image of the leaf scattered by the wind here has the same import as in dyad 3.19, where it occurs as part of the wider metaphor of the ficus producing sprouts and leaves from seeds.In […] spontaneously.
I wonder whether the word svayam in this and the following dyads reflects a ‘misunderstanding’ derived from dyad 1.32, where I have emended the corrupted sequence svadehe svayam to (the Aiśa form) svadehaiśvaryam (‘the state of sovereignty in his own body’), as proposed by Sanderson, on account of its gloss in the exegesis as kaiśvaryan, and the occurrence of aiśvaryav{\rdit}ddhim in dyad 1.33. The context of both passages strikes me as being quite similar, i.e. the obtainment of a state of supernatural prowess by the yogin in his own body just before stepping into final liberation. Alternatively, svayam may be understood as a local development of the concept of sahaja (‘congenital, innate, hereditary, original, natural, natural state or disposition’, etc.), which is used in some Tantric traditions, such as that of the Bauls from Bengal and the Nātha Yogins, in the sense of ‘spontaneous enlightenment’. […] extinction.
Following the exegesis, which homologizes it to a rainbow, I interpret svayam in the sense of ‘spontaneous state of enlightenment’. Alternatively, one could translate ‘a pure rainbow spontaneously [arises]’. […] empty.
Here vikāra seems to have been used in the sense of vik{\rdit}ta (and, conversely, vik{\rdit}tair [ex em.] in pāda b is equivalent to vikārair, probably m.c.). […] empty.
These are the five mahābhūtas, the five buddhīndriyas, the five karmendriyas, and manas. I follow the exegesis in considering ṣoḍaśair vikārair in apposition to viṣayair rather than separate (i.e., ‘by the objects [of the senses] and the sixteen modifications’). […] empty.
I emend dhakṣaṁ to dagdhaṁ, also on account of the exegesis (although a root √dhakṣ, meaning ‘to consume, destroy completely’, ‘to torment, torture, pain, distress, disturb, grieve’, ‘to be burnt, burn, be in flames’, ‘to be consumed by fire or destroyed’, is attested in Vedic texts); cf. the next fn., kavidagdhan.The […] void.
kavidagdhan,Issue in the code as a gloss of dhakṣaṁ (which I have emended into dagdhaṁ), may reflect a specific range of related meanings of the Sanskrit vidagdha, viz. ‘burnt up, consumed’, ‘inflamed’, ‘cooked by internal heat as by the fire of digestion, digested’, ‘decomposed, corrupted, spoiled, turned sour’, ‘mature (as a tumour)’, ‘tawny or reddish brown (like impure blood)’, rather than ‘clever, shrewd, knowing, sharp, crafty, sly, artful, intriguing’ (cf. OJED, s.v. kawidagdhan: ‘cleverness, skill’). But one cannot exclude the possibility that the commentator understood the Sanskrit dhakṣa as dakṣa, in the sense of ‘able, fit, adroit, expert, clever, dexterous, industrious, intelligent’, which would neatly correspond to the usual meaning of the Old Javanese vidagdha/kavidagdhan. However, this meaning would be at odds with the context of the verse.Whatever […] extinction.
My translation reflects the emendation of p{\rdit}thivyādhikatatvantaḥ to p{\rdit}thi\-vyā\-di\-ka\-tat\-tvān\-taḥ, which I understand to be a ‘muddled compound’ (m.c.) used in the sense of p{\rdit}thi\-vyā\-di\-khān\-ta\-tat\-tvaḥ. The commentator interprets differently, seemingly reading p{\rdit}thivyādikatattvāntaḥ and taking °antaḥ in the meaning of ‘the whole amount’ (MW), referring to all the ontic levels with Earth as the first (ādika); compare the following dyad, which mentions sarvatattvam.There […] anāśravaṁ.
Having emended svabuddhi to sadbuddhi and sad va sadbuddhiḥ to sadasadbuddhiḥ on the basis of the context and exegesis, as well as comparison with dyad 5.35, which mentions (along with 5.36) the same five categories listed here (compare also 4.59). The terms sadbuddhi and asadbuddhi occur in Śaṅkara’s commentary ad BhG 2.16, with the meaning of ‘consciousness/mental perception of what exists’ and ‘consciousness/mental perception of what does not exist’, but here these terms are more likely to mean ‘Intellect that is existent’ etc.There […] anāśravaṁ.
karaṇāntaṁ could be a reference to the ‘internal instrument’ (antaḥkaraṇa) or, more generally, of the organs of perception and action. The form na sadbuddhi is clumsy, but probably authorial: compare the exegesis and supra, dyad 4.59, attesting na sadbhāvam (ex em.; na sambhavam mss.) in a similar pentad.There […] anāśravaṁ.
I have emended naiva sadbuddhir āśravam to naivāsadbuddhy-anāśravam in the light of the exegesis, which glosses it as tan hilī (‘not flowing’); cf. 2.14, anāśrava\ṁm| tar ili, where it qualifies the supreme reality (supra, fn. anaśravamfn, p. \edpageref{anaśravam}), and 5.36, naivāsaddhī (= naivāsadbuddhi), qualifying the Supreme Brahman. The reading āśravaṁ in the sense of ‘flowing’ or ‘polluted’ is, therefore, unlikely, although one cannot exclude that it represents an elision for anāśravaṁ.Having […] nominative.
Here suptan seems to be used in lieu of svapan; cf. TJñ 44.5.Having […] nominative.
I interpret vedanacetasaḥ (emended from vede na cetasaḥ) as either a bahuvrīhi or karmadhāraya compound (vedanā + cetas) in the ablative; however, °cetasaḥ could also be an a-thematicization of °cetas in the nominative.Further, […] suffering.
While katutupana reflects the niruddha in the verse, vigraha, meaning ‘disfavour, discord, strife, war; division, distribution, separation, separate (individual) form; also: in discord, quarreling, fighting’ in Old Javanese, reflects a further elaboration by the commentator.All […] reconstruction.
This verse seems to be corrupted beyond reconstruction.The […] horse.
I have emended kumuluṭuk to kumuluṭak (cf. OJED s.v. kuluṭak*, aṅuluṭak ‘to clatter’.The […] horse.
The expression kadi sulapit iṅ kuda glosses samb{\rdit}tāśvo ... tulyaḥ, where kadi = tulyaḥ and aśvo = kuda. The word sulapit, glossing samb{\rdit}ta in the verse, is unattested in Old Javanese (compare sulavit, glossed by OJED as: ‘? KorĀś 16.21: ana kadi ambĕ niṅ masulawit (of the corpses of the Kauravas)’), and does not occur in Modern Javanese and Balinese dictionaries either.The […] void.
This apparently corrupted word—and the whole pāda indeed—is not glossed in the exegesis.For […] end.
Or: ‘its final aim’.For […] end.
Umuṅguh glosses sāṁnidhyam: cf. √saṁnidhā, ‘to put or place down near together, put down near or into, deposit in [...], place or put upon, to be present in, be found with [...]’ (MW).As […] 344.
This could be a hint to the idea that Śiva is the ultimate perceiver, existing as the individual Soul within every human beings: cf. Acri 2017: 344.The […] three.
The word vayaṅvayaṅan, deriving from vayaṅ ‘wayaṅ figure, wayaṅ puppet’, is glossed in OJED as ‘shadow, silhouette, reflection, figure, image (cf wimba)’.The […] three.
keṣṭi, glossed by OJED as ‘object of desire, object of one’s choice, that to which the thoughts are constantly directed’, could refer to the Soul’s desire to obtain release. This interpretation seemingly departs from the meaning of yatheṣṭam in the verse.The […] three.
The form lokavaśīk{\rdit}ta, glossing sarvalokā vaśīk{\rdit}tāḥ (ex conj., sarvaloke vaśīk{\rdit}taḥ mss.) in the verse, seems to have been intended as an ‘inverted’ bahuvrīhi meaning ‘one by whom all the human beings are overpowered’.When […] Brahmamantras.
I deem this station to be different than the Brahmaloka mentioned in 4.12, and the same as the Brahmāntapada mentioned in 2.14.[He […] s.v.
Here nirānanda (cf. supra, fn. niranandafn, p. \edpageref{nirananda}; fn. nirananda2, p. \edpageref{nirananda2page}) reflects a meaning akin to that attested in such Tantric scriptures as the NT (21.32d) and the MBT (Kubjikākhaṇḍa 2.6a), where it denotes a state of intense joy linked to the state of Supreme Śiva and its union with the Soul: cf. TĀK III, s.v.Having […] oṁ.
Pāda c is missing from all manuscripts. […] 293–295.
It seems to me that praśāntaṁ, meaning ‘tranquillized, calm, quiet, composed, indifferent; extinguished, ceased, allayed, removed, destroyed, dead’, refers to a specific state of extinction, as its gloss as kanirbāṇan in the exegesis would suggest, that occurs at the moment of yogic death, just prior to the attainment of release. For the image of the rainbow compared to the supreme state, when the body dissolves and becomes pure or transparent, cf. dyads 5.28–29; for the concepts of sūryadīpa and śāntacandra, standing for the mantras aṁ and aḥ occurring in descriptions of yogic death in the SHKA and SutSo kakavin, cf. Ensink 1974. […] 293–295.
My translation of bahuṁ as ‘manifold’ is based on Haryati Soebadio’s (1971: 219). I have emended bāyuḥ to bahuṁ in the light of three facts: the first syllable of bāyuḥ should be short in order to allow for a ra-vipulā; the word is not reflected in the exegesis, which looks suspicious since it would have been the subject of the verse (i.e. ‘by way of it, the breath [reaches] the state of extinction ...); and a parallel in JñS 21.2, where bahuṁ in pāda c is glossed in the exegesis as akveh lvirnya, ‘many are its forms’. cf. my fn. to the exegesis below. […] 293–295.
‘Conglomeration of the elements’ renders bhūtapiṇḍanaṁ, being my emendation of bhūtapiṇḍadā. It would have been tempting to emend the latter form to bhūtapiṇḍataḥ—just as Haryati Soebadio did for bhutapindadah and butapindanah attested in the manuscripts of the JñS—, resulting in the translation of ‘extinction from the conglomerate of the elements [is obtained]’. However, that solution has not only the disadvantage of going against the exegetical portion of both texts, which seem to equate extinction with the process of conglomeration of the elements, but is also less appropriate in this context. For a discussion of the process that seems to be alluded to here in the context of both Old Javanese Śaiva scriptures and Modern Javanese mystical texts, cf. Acri 2019: 293–295.The […] themselves.
OJED glosses amiṇḍa, pamiṇḍa as ‘to have or adopt the form of, manifest os. (as), incarnate os. (in), take on a visible form (as), become one with’. Here the word, reflecting (bhūta)piṇḍaṇaṁ in the verse, seems to denote as process of conglomeration or unification (and at the same time, visible manifestation), as well as dissolution, in the one pure light compared to the supreme goal of extinction.The […] themselves.
More literally, ‘when there will be the coming of their many forms’ (yan tәkāniṅ lvirnya makveh). The word lvirnya is my emendation of vighna: it not only reflects bahuṁ in pāda c, but also has a parallel in JñS 21.2, which reads akveh lvirnya (cf. Appendix A, p. appendixa). If one retains yan tәkāniṅ vighna makveh, the ensuing translation ‘when many impediments come’ would amount to an exegetical elaboration on the verse, reflecting the idea that the obstacles come to the practitioner as he is about to reach release (cf. Acri 2017: 542–544).As […] one.
I have emended brāhmārahasyaṁ to janmarahasyaṁ on the account of the exegesis, which glosses it as karahasyaniṅ janma ikā, as well as the parallels in JñS 19.2c and GPT 41.c.For […] Hero.
On meman (glossing sulabhaṁ) meaning ‘easy’, cf. Acri 2017: 303, fn. 184, and OJED s.v., gloss on SāSam 436.2: ‘‘without much significance > easy’’, a shift from the common meaning ‘‘achieving nothing, without success, in vain, not worth the effort, of little value, without much force’’,’).[The […] slander.
I interpret ayama, not recorded in Sanskrit dictionaries, as an adjective meaning ‘unrestrained’. cf. supra, p. ayama.[The […] slander.
apakramaIssue in the code seems to be used here in the Old Javanese meaning ‘deviating from holy tradition, immoral, contrary to nature, ignoring the rules’ (probably related to Sanskrit apakarma: cf. OJED s.v.) rather than the Sanskrit meaning ‘going away, flight, retreat, not being in the regular order (a fault in poetry)’ (MW). That this is not a corruption is suggested by the fact that it also occurs in 11.39. cf. my discussion supra, p. apakramadiscussion, and the next fn., apakrama2.If […] it.
IIssue in the code regard niṣkrama (unattested in OJED) as a legitimate Old Javanese form approaching in meaning the Old Javanese apakrama, which has a meaning akin to, or maybe even derived from, the Sanskrit apakarma. cf. supra, p. apakramadiscussion.[The […] truthful.
Here pādāya is in the singular m.c.To […] duty.
Here (and in the Sanskrit verse as well), guruśuśrūṣa seems to be understood as an adjective referring to the pupil (i.e., equivalent to the Sanskrit guruśuśrūṣu) rather than a substantive meaning ‘obedience to one’s guru’ (cf. OJED s.v., and MW s.v. guruśuśrūṣā).The […] sinful.
Here and in dyad 6.3, matuhā is the Old Javanese counterpart of the Sanskrit v{\rdit}ddha; both expressions could be translated as ‘old’ or ‘mature’—cf. Haryati Soebadio’s (1971: 257) translation of matuha in JñS 27.1 as ‘he will be mature’ (= v{\rdit}ddo syāt). However, one should keep in mind that, as it is clear from the context of dyad 6.3, they also convey the meaning of ‘experienced, wise, learned’, so the author might have been consciously playing with the intrinsic polysemy of these words.The […] sinful.
While no verse is found in the manuscripts, the exegesis apparently reflects the first three pādas of the opening verse of JñS 27 (also captioned jñānasiddhāntaṃ, prathamaḥ paṭalaḥ): «adhītya jñānasiddhāntaṁ taruṇo ’pi varānane| tena jñānena v{\rdit}ddhaḥ syāt na śīlo na vayastapaḥ||» rasiki saṅ maṅaji saṅ hyaṅ siddhānta, matuha sira, yadyapi rare kunәn, apan tan vayah, tan śīla, tan tapa matuha|| ‘Having studied the Siddhānta-Gnosis, although young, o fair-faced one, one will be mature on account of that gnosis, (not of) good conduct, age, or asceticism. He who studies the Holy Siddhānta, he is mature, even if he is only a child, for he is mature irrespective of age, good conduct or asceticism’. The fourth pāda of this verse is found in the next dyad, 6.2. It seems, therefore, likely that a verse (or part thereof) similar to JñS 27.1 dropped in the course of transmission.How […] commentator.
An odd-numbered pāda before na śīlo na vayastapaḥ would have made the verse complete and metrical. It is difficult to establish whether the portion hayva rakva tan panәmvaṅ pāpa reflects the missing pāda or is an elucidation of the verse added by the commentator.By […] (tamas-dominated).
This refers to a high social status, presumably brahmanic: brahmins were regarded as sattva-dominated, as opposed to kṣatriyas (rajas-dominated) and śūdras (tamas-dominated).There […] beguilement.
The concessive meaning of api, which is likely to have been present in the verse, where two types of gnosis are mentioned (i.e., jñānam uttamam vs. jñānam), is not reflected in the gloss of this pada.What […] Lord.
In the verse, the words jñāna and śāstra seem to play on the polysemy of their meanings as both ‘doctrine’ and ‘scripture’, while the exegesis makes clear that the superiority of the present scripture is that it contains the Siddhānta-Gnosis.The […] master.
TheIssue in the code interpretation of pañcapadadhanaṁ in the sense of ‘one-fifth of [the disciple’s] wealth’ reflects the meaning of pada (‘a part, portion, division’, cf. MW s.v.), and its use as a synonym of pañcāṃśa and pañcabhāga with the meaning ‘one-fifth’ (= ‘five parts’). This usage is also attested in Tantric texts: cf. In the JñS, Haryati Soebadio justified her translation of pañcapadadhanaṁ prati as ‘against hard money’ as follows: ‘pañca-pada possibly denotes “detachment or coolness in friendship” as against sapta-pada, “sincere”, as friendships, as Professor Ensink has pointed out, are ritually celebrated by taking seven steps together. The translation of the śloka would not be in disagreement with the OJ exegesis, where there is explicit mention of a teacher’s fee in gold’ (cf. MW s.v. pañcapada, ‘‘only 5 steps’’, a cold or unfriendly relationship (opp. to sāptapadīna, q.v.).’ cf. 8.11a, pañcanavā vanin deham\ (all mss.; pañcapadaṁ prati deyam, ex em.), and 11.35d, pañcapade vane śiti (all mss.; pañcapade dhane prati, ex em.).The […] master.
I follow Uli Kozok’s translation of sapaha, occurring throughout the Old Malay NīSāSam, as ‘a quarter’. Haryati Soebadio (1971: 261) translates mas karva sapaha (karva = kālih) as ‘3200 pieces of gold’, on the basis of KBNW’s (Vol. 4, p. 4) gloss of sapaha as 1600 (pieces of gold); but see also the gloss ‘1/4 tail’, thus equivalent to 4 māṣa. OJED glosses paha as ‘a measure of quantity? [...] (Jonker: ºtahil)’.The […] master.
Note the shift between siddhāntajñāna and jñānasiddhānta in this dyad (compare siddhāntajñāna in 6.5). I wonder whether the commentator here is referring to the scripture only (i.e., without any accompanying esoteric oral teachings), so as to imply that only the bare text can be taught for a fee, but not the whole esoteric teaching.The […] either.
The sequence of a and u seems to be purposefully switched—cf. the exegesis and the parallels in GPT and JñS. This suggests that the fourth pāda of the verse, where the series would be completed by the dissolution of the dot into the resonance, might have dropped or was intentionally left out, since it is not reflected in the Old Javanese commentary either. […] dampatifn.
I emend svāhāpatni (Issue in the codeIssue in the code)/sāhāpatnī (Issue in the code) into svāhāpati, i.e. ‘‘lord or lover of Svāhā’’, N. of Agni’ (MW); Agni being mentioned in 7.8–9 (cf. exegesis to 9, stating that the oṁ together with the \ttl{svāhā} stand for the fire), the verse seems to refer to the muttering of a mantra to Agni encapsulated by or likened to oṁ and svāhā. cf. the next fn., dampatifn.The […] masters.
DampatīIssue in the code (norm.; daṁpati mss.) responds to svāhāpatī in the verse. cf. OJED s.v.: ‘(Skt dampati, Wed., lord of the house; dampatī, “the two masters”, husband and wife) man and wife; a couple, pair; forming a pair, with his wife’. The commentator interpreted svāhāpati (or the corrupt svāhāpatni) in the verse as a dvandva meaning ‘svāhā and [her] husband’.At […] Śiva.
Or: vruḥ pva sira riṅ ādideva, ‘He knows the Supreme God that is the syllable oṁ’ (however, this construction would not reflect the pūrvaṁ in the verse, which seems to be glossed by ādi, as well as the rumuhun in the following clause).All […] day.
I take the gerund āhutvā to be governed by vidyāt in verse 7.10a.Brahmā […] liberation’.
I understand muktāntaṁ as being used in the sense of ‘final liberation’.Here […] indeed.
The commentator understands karatalaṁ as if it were a locative (karatale).Here […] indeed.
I have emended pūrvvāṅguli to sarvāṅguli, so as to reflect the Sanskrit. In this context, pūrva is likely to refer to a part of the hand (the fore part?) rather than the first finger (pūrvāṅguli); further, it is appropriate for Śiva—conceived of as having a fivefold manifestation as Sadāśiva—to be identified with the five fingers of the hand.Śiva […] maṇḍala.
I emend loka to rekhā in the light of the exegesis.The […] lotus-maṇḍala.
It appears that here the commentator took the sequence śiva-bhasma in the verse, where śiva may reflect a prātipadika for śivo bhasma, as a compound (compare the expression saṅ hyaṅ śivabhasma in dyads 11 and 13 and throguhout this chapter), whereas two separate words were probably intended; my translation reflects this original meaning. Alternatively, one may read saṅ hyaṅ śiva bhasma kavruhana saṅ sādhaka, and translate it as ‘The reverend Śiva should be be known by the practitioner as the ashes’, which however does not mirror the structure of the remainder of the gloss, which is more idyomatic to express this type of comparisons.The […] the top.The gloss of this pada seems highly idiosyncratic. The man should erect those which have been seen [in this manner].I retain the reading yad īkṣam () against yad dīkṣam (), because the present context seems to be meditation rather than initiation. Those are the six limbs of the Lord Śiva. They should be erected at the top [of the head]. It is there that the deities of the main and intermediate directions of the compass should be erected by the practitioner. How do they look like? As follows:
The gloss of this pada seems highly idiosyncratic.The […] the top.The gloss of this pada seems highly idiosyncratic. The man should erect those which have been seen [in this manner].I retain the reading yad īkṣam () against yad dīkṣam (), because the present context seems to be meditation rather than initiation. Those are the six limbs of the Lord Śiva. They should be erected at the top [of the head]. It is there that the deities of the main and intermediate directions of the compass should be erected by the practitioner. How do they look like? As follows:
I retain the reading yad īkṣam (Issue in the code) against yad dīkṣam (Issue in the codeIssue in the code), because the present context seems to be meditation rather than initiation.The […] ashes]:
The commentator seems to gloss the ‘corrupted’ version of the pāda, reading pūrvva syād instead of pūrvāsyam, which makes better sense here (mirroring mukhaṁ in padas b and d) and also avoids the problem of the concomitant occurrence of syād and vindyāt.The […] ashes]:
Here bhasmakәna seems to have a different meaning than in dyad 7.9, where it was used in the sense of ‘should be reduced to ashes’. Both meanings are supported by OJED: cf. bhasma ‘ashes’ and ‘reduced to ash, destroyed’; abhasma ‘with (applying) bhasma (as a sect mark)’; bhinasma ‘to reduce to ashes, pulverize, crush, destroy completely’; bhinasman ‘to smear with bhasma’.[He] […] feet.
The appropriate meanings of kakud here could be either ‘a peak or summit, chief, head’, or ‘the hump’. The former (perhaps in the sense of ‘the top of the head’) seems preferable as it respects the descending order of the bodily emplacements; however, the exegesis glosses it as punuk, ‘hump, back’. Compare the half-verse 20.304ab kakudantaṁ lalāṭādi nyased dehe yathākramam in the Viṣvaksenasaṁhitā.Having […] ashes.
I have emended sasiddhacāraṇaṅ gatvā to sasiddhacāraṇagaṇāḥ in the light of context and the gloss. First, gatvā lacks and object; although it could be translated intransitively as ‘having passed away’, this seems to be at odds with the divine and semi-divine beings mentioned in the verse. Second, the word gaṇa appears to be glossed by the expression samūhaniṅ manūt (ex em.; samūhaniṅ manuk mss.) in the exegesis (cf. the next fn.). Third, the compound siddhacāraṇagaṇa is attested in BndPur (OJ) 16.10.Further, […] Śiva.
I have emended [samūhaniṅ] manuk to [samūhaniṅ] manūt (responding to the gaṇāḥ [ex em.; gatvā mss.]\ in the verse), for manuk ‘birds’ does not seem to be contextually appropriate here, and a shift from ū to u and t to k is easy to justify on palaeographic grounds.If […] ocean.
The gloss of sarit (‘river’) in the verse as kilat (‘lightning’) is idiosyncratic, and may reflect a confusion with the word taḍit, meaning ‘stroke, lightning’ (MW), combined with the commentator’s lack of familiarity with the stock image of the confluence of the river into the ocean (cf. the parallels in RauSS 8.10d, 13ab); note that the word kilat (probably glossing tatkṣaṇam śūnyam ācaret) occurs in 5.47, where it conveys the image of the yogin’s attainment of extinction like a lightening that disappears instantly.Such […] one.
cf. OJED s.v.: ‘(‘‘the meeting of three’’?) name of the trinity Brahmā, Wiṣṇu, Śiwa’.Such […] one.
The Sanskrit cvi-form trayī-bhavet (trayi mss.) is analyzed by the commentator as two separate words, trayī (subj., as if it were trayaḥ, ‘triad’) and ekatattvaṁ (obj.), resulting in an inverted sequence—i.e. three becoming one rather than one reality becoming threefold, as in the Sanskrit). Alternatively, trayi could be a corruption of trayaṁ (but the occurrence in 3.76d of the analogous construction eko eva trayībhavet makes this possibility less likely).The […] distinct.
In the light of the context as well as the commentary, I take loke in padas a and b as an Aiśa use of the locative in lieu of the accusative. Compare the nominative prajāḥ instead of the accusative prajāṇ in pada b.What […] exegesis.
Here śaraṇa (in suraśaraṇaḥ) may not have been intended in the sense of ‘refuge, protection’ (unlike in the preceding verse), but rather of ‘habitation, abode’: thus, each one of the three gods abides in (i.e., embodies or superintends to) one of the three states.What […] exegesis.
The last pāda seems to be only loosely connected to the contents of the remainder of the verse. Further, one might emend astu to asti, on the basis of the exegesis.What […] world.
I have translated makaśaraṇa as ‘to resort to’; cf. OJED (s.v. śaraṇa, makaśaraṇa), ‘to have as (or: to be) refuge or protection; to use as a means, resorting to, by means of’ (śaraṇa: ‘refuge, protection; also (cf. Mod[ern ]J[avanese]): help, aid, means’), but one could also more closely adhere to the Sanskrit meaning and translate ‘it has as abode the three’.Brahmā […] beings.
The locative loke may have been used in lieu of the genitive.As […] exegesis.
I have conjecturally emended pada d on the basis of the exegesis.Human […] Śiva.newline \ \\
This seems to be the meaning of the expression adyapi sāvakanya, in which adyapi = ‘although, even though, even if, even’, and sāvakanya = ‘whatever kind of’ (cf. OJED s.v. avak). […] cleansing.
Although there is no difference in the manuscripts, I normalize śoca to śauca in the verses, and retain śoca (attested as such in OJED) in the exegesis.The […] Goddess.
I emend pattraśaucānāṁ to pattraśaucāna\ṁm, which I take to be the equivalent of pattraśaucana\ṁm, m.c. Alternatively, one could read (as it was perhaps originally intended) pattra-śaucānāṁ (in lieu of pattraṁ śaucana\ṁm, m.c.), meaning ‘Among the cleansings, the one with leaves’—cf. such similar expressions as sarveṣām eva śaucānām| annaśaucaṁ paraṁ sm{\rdit}tam in ViSm 22.89), etc.Gnosis […] carefully.
I emend the sequence divyāt vigatamānasaḥ in Issue in the codeIssue in the code and divyātvaṁ gatamānasaḥ in Issue in the code to vidyāt viśokamanasaḥ (ś and t are easily confused in Balinese script).The […] Goddess.
This clause reflects neither vidyāt viśokamanasaḥ (ex conj.) nor the original readings in the manuscripts, although one should keep in mind the possibility of emending vigatamānasaḥ to vigatasaṁsāre (‘for the sake of the destruction of the cycle of existence’), which would however result in an unmetrical pada. […] half-verse.
This half-śloka is marred by metrical problems, and the extra syllables or words in both pādas suggest that it may be a corrupted fragment of a complete śloka. While I am not confident enough to restore it, I can note that the clause aparan ... sāmānya vīja rikā in the exegesis reflects padas a and b (kim bhasmanaḥ vījaṁ yadā| sāmānya\ṁm), while āparan mantra ... tan pamantra kunәṅ reflects mantranirmantra° in the second half-verse.The […] Goddess. The God spoke, his words were [as follows]:
I have emended āparan mantra kari ya to apa samantra kari ya, for here the intention of the author was apparently to introduce the question as to whether the seed-syllable has a mantra or not (tan pamantra kunәṅ)—thus, the apa responds to the kiṁ in the Sanskrit; āparan, glossed in OJED as ‘what/which/what sort of?’, would be pleonastic here: cf. line 2.The […] Goddess.
Here the praṇava is not mentioned, but hinted at through the equivalence between its three constituents and the Lord.Where […] .
The passive irrealis verbal form sahajakna responds to niyujyatām in the verse, and is therefore likely to derive from sahaja 2 ‘= saha (together with) and sahaya?’ (OJED s.v.), having a similar meaning to sayojya?Where […] .
I take mokti (unattested in OJED) to be an orthographic variant of mukti ‘released, liberated’; compare the form kamoktin in Bhuvana Pitu 5b and bhokta mokti vimukta in Rā\-ma\-pa\-rā\-śu\-vi\-ja\-ya 20.2.The […] multipurpose.
Here I take jñānadehātiniṣkalam to be an Aiśa form for jñānadeham atiniṣkalam, m.c. An alternative translation, resulting from the reading of the line as bhasma dehañ ca sakalam| jñāna-dehātiniṣkalam, would be ‘The ash is the material body. The gnosis is the exceedingly immaterial body’.The […] multipurpose.
I take nirākāram| jñānekatvam to be an Aiśa multipurpose ending for nirākārāt| jñānaikatvāt: cf. supra, p. multipurpose.As […] gnosis.
In the first line, the commentator construes bhasma with sakalam and atiniṣkalam, as if pada b read jñāna-bhasmātiniṣkalam. […] them.
The gloss of bhasmasaṅhārake ... jñātvā as saṅ vruh ri saṅkṣepanira saṅ hyaṅ bhasma suggests to me that the commentator regarded the Old Javanese saṅkṣepa (‘summary, [main] contents; in short’, OJED s.v.) as a synonym of the Sanskrit saṅhāra (the ka in °saṅhārake being probably a mere expletive), among which meanings is ‘abridgment, comprehensive description, a compendium, manual’ (MW s.v. saṃhāra); thus, bhasmasaṅhāraka would be a reference to Jñānasaṅkṣepa, the title of this chapter. […] them.
I take denira to refer to the actions (either, implicitly, the good ones, or both good and bad?) rather than meaning ‘by him’, for the point of the verse is that the yogin may actually obtain release through gnosis and not actions. Of course, it is also possible that the commentator misunderstood the verse.He […] rule.
cf. supra, fn. pancapana on dyad 6.8.The […] indeed.
Here vidhānet could be an Aiśa optative constructed out of the noun vidhāna, which thereby functions as a verbal root.How […] resonance.
The commentator interpreted the verse, i.e. an enumeration of the three ontic levels from Nature to the Lord as homologues of the three constituents of the oṁ, in order to make it fit within the fivefold mantric framework of the pañcabrahmamantras and the audible/visible and inaudible/invisible components of the oṁ, forming the body of the Lord. This was done by taking puruṣa for Tatpuruṣa and trigaṇa (which could have possibly be triguṇa in origin; but for trigaṇa = triguṇa, cf. 2.2 and 4.28) for Sadyojāta, Bāmadeva, and Aghora, while passing over in silence guṇalakṣaṇam.The […] śūnya)’.
TheIssue in the code term piṇḍa ‘lumped together’ denotes the aggregation of something. It is glossed in the exegesis as patәmunikā, ‘their coming together’ (i.e. the five constituents imagined as mantric limbs or faces of the Lord). The term piṇḍa found in Tantric texts usually refers to one-syllable mantras, to bījamantras (piṇḍamantra), or also to the ‘body’—the last meaning being attested in the Nātha and Kubjikāmata traditions, and also in the Vaiṣṇava Pāñcarātrika JĀS (cf. TĀK III s.v. piṇḍa, piṇḍamantra). While the general meaning of ‘lumped together’ does make sense here, the meanings attested in Sanskrit sources seem to be equally apposite: the former would imply that the oṁ has been reduced to a single entity/bījamantra out of its distinct constituents (yet it is still ‘adorned’ or provided with the dot and the resonance), while the latter that the oṁ} (= gnosis) is conceived as the (mantric) body of the Lord, whose constituents have just been enumerated in dyad 8.12; cf. avaknikaṅ jñāna, ‘the body of the gnosis’, and also the praṇava being ‘adorned with’ (bhūṣitam)—as if it were a body—the dot and the resonance.The […] śūnya)’.
cf. OJED s.v. nirakṣara: ‘the state of having transcended the sacred syllables, end of a progressive simplification (daśākṣara, pañcākṣara, tri tinuṅgalakĕn rwa bhineda) in obtaining union with the deity (cf. adwaya, śūnya)’.The […] together.
HereIssue in the code the commentator’s interpretation seems to deviate from the original meaning of the last pāda, referring to the androgynous aspect of Vāmadeva, insofar that it glosses strīpuṅso yugapat as pradhānapuruṣāvaknya, thus homologising ‘male’ and ‘female’ with Spirit and Nature, respectively. This dyad is virtually the same as 9.45, with the variant bāmasadyas tu he devi in pāda c.Having […] meaning.
One could emend mataṅyan to maṅkana, ‘thus’ [is...].Having […] meaning.
Here the exegesis deviates from the natural meaning of the pāda it glosses, in terms of reinterpreting it as an intimation not to reveal the secret gnosis.He […]
Even though the commentator interprets śivam and śivatamam as two forms of the Lord (cf. dyad 8.16), it is not impossible that the original pāda read śivāc chivataraṁ sm{\rdit}ta\ṁm, ‘known to be more auspicious than the auspicious’, thus mirroring the structure of pada s c and d.He […]
I translate niṣkalaḥ niṣkalo as if it were niṣkalān niṣkalo.He […] others.
Having emended the apparently corrupted sequence karomy (a/ā)haṁ to mama deha\ṁm (resulting in a sa-vipulā), which reflects the avak bhaṭāra śiva in the verse.The […] state.
The commentator seemingly grasped the meaning of the pada, in which mūrkha refers to the revealer (vvaṅ mapuṅguṅ), and yet he also added a gloss attributing the same quality to the recipient of the teaching (janmamūrkha). […] deliverance.
hūṁdhrūtkāram could be a ‘local’ development of huḍḍukkāra—the sound huḍ\-ḍuk/huḍ\-ḍuṅ proffered by the Pāśupatas during their ascetic practice—rather than a corruption of it, for it occurs multiple times in the text (cf. dyads 8.28 and 8.30, and infra, Commentary). […] deliverance.
The commentator correctly rendered the locative sakale as the Old Javanese riṅ sakala, and na tu niṣkalam as kunaṅ ikaṅ niṣkala| tan maṅkana. While this rendering respects the nominative case of niṣkalam and reflects both the na (= tan) and the tu (= kunaṅ), the original pāda might have read sakale na tu niṣkale, ‘is in the material, not in the immaterial’. […] deliverance.
I take vaṅklaṅ (mss.) to be a corruption of vaṅkәlan, deriving from the reconstructed root vaṅkәl* [related to k{\schwal}l?], being the basis of amaṅkәl 1, ‘to get stuck (in the throat, etc.)’; 2, ‘unwilling, recalcitrant, savage (elephant)’ (OJED s.v.). Alternatively, it could be a variant form of it: cf. OJED s.v. kәlaṅ, reporting a single instance in AgPar 363.17 (associated with mokṣa: ikaṅ karuṇā pāvakniṅ hәṅkāra mvaṅ kәlaṅniṅ kamokṣan, with the variant reading kәlan) and glossing: ‘r. [i.e., read] kәlan, see k{\schwal}l?’ (k{\schwal}l, kәl* = aṅ{\schwal}l, kin{\schwal}l ‘to suppress, try to forget, fight off, keep back, check, bear’. These meanings are compatible with that of the Sanskrit argaḍa.Similarly,▷ […]
The term namaskāra here seems to used as a technical term drawn from the Pāśupata repertoire, where it denotes the muttering the Brahmamantras as part of the pāśupatavrata, after the muttering of huḍukkāra: hasitagītan{\rdit}ttahuḍukkāranamaskārajapyopahāreṇopatiṣṭhet (PS 1.8), ‘One must serve with offering of laughter, song, dance, bellowing, inner worship and prayer’. Compare RṬ on GK 1.7 (pp. 17.27–28, 18.29–30, 19.4–7).He▷ […] likeness:
Or: ‘All the ritual actions, [namely] mudrās, worship, etc.’He▷ […] likeness:
The exegesis here forcedly reinterprets yāvajjīvan tamoloke as an internalized practice to abandon the darkness in the heart.As […]
Here kagavayan (from gave, ‘to make, do, perform, carry out, cause’) seems to have a meaning akin to vrata, ‘observance(s)’.As […]
Literally, ‘all of these are not found [in our practice]’ (but cf. the meaning of vid [3] in MW as ‘to contrive, accomplish, perform, effect, produce’, attested in the {\rdc}V and the ŚPBr).All▷ […] good]. The Goddess spoke:
Compare 8.25f, where the locative sakale is followed by niṣkalam.TheLord […]
Or: ‘The souls are consisting of Śiva’.O […] [them].
Here I translate kṣamate as ‘suffers’, and take māyena as an Aiśa instrumental masculine of māyā (compare the use of māyāvimohitaḥ in 8.4, 8.24, and 8.26, to denote such an ignorant man who engages in external practices). However, I wonder whether the original form of this pada might have been mayā na kṣamyate mūrkhāt, ‘he is not forgiven by me because of his ignorance’. The exegesis does not seem to render either of those forms, except mūrkhāt (my emendation of muktaṁ in all manuscripts; compare the use of the root puṅguṅ (mapuṅguṅ, puṅguṅnira) to gloss mūrkhaḥ (8.24), mohāt (8.25, 9.49), mohita (9.1), and mūrkhena (9.49).The […] Paramaśiva.
The neutre plural mahātmāni agrees with nirātmakaḥ, referring to Śiva. The plural form might have been used to comply with the regular śloka pattern.The […] Paramaśiva.
The order of the words in the clause tar pāvak teja suggests that the commentator read jyotirnirātmakaḥ as a compound; in order to reflect the meaning ‘a light without body’, the order should have been teja tar pāvak.The […] Paramaśiva.
Or: ‘has an immaterial body’.The […] Paramaśiva.
Or: ‘it is [actually] the immaterial liṅga itself’.The▷ […]
The commentator’s interpretation of the Sanskrit lakṣaṇa in durlabhalakṣaṇa\ṁm (lit. ‘characterized by being difficult to obtain’) reflects the semantic shift of that the same word underwent in Old Javanese, where kalakṣaṇan (or, possibly, irrealis kalakṣaṇā?) means ‘to distinguish clearly, describe accurately, define’, ‘to act on, carry out’ (OJED s.v. linakṣaṇan). […]
The word nirsthityaṁ, which I have translated as ‘completion’, seems to be related to niḥṣṭhita ‘grown forth, finished, accomplished, ready’. However, the Old Javanese gloss (tan sthitya°) understands it differently, as if it were the Old Javanese sthiti (‘continuance in being’, ‘fixed order, stability’, ‘constant, firm, steadfast, steady, stable, motionless, unchanging, lasting’) or sthityana (‘to stabilize? take a firm stand on?’), referring to the non-lasting (i.e., fickle) nature of the knowledge about the prescribed regimen that has been critiqued throughout the chapter.The […] him].
I emend purānyeṣā to purānyeṣām, interpreting it as purā+anyeṣām. Alternatively, one could divide purāni + eṣām, whereby purāni means ‘cities’ or ‘residences’; but while this usage is attested in Sanskrit Tantric scriptures as a synonym of either bhuvana (‘world’) or maṇḍala (cf. TĀK III, s.v.), it does not seem to be attested in other Old Javanese texts. If this was the intended meaning here, it may refer to the lokas/maṇḍalas (e.g., śakramaṇḍalam) described in Chapter 3. The exegesis seems to either pass purā° over in silence, or understand it in the sense of ‘body’ (avakniṅ maṇḍala, where °niṅ maṇḍala glosses eṣā\ṁm)—a meaning recorded in MW.Thus […] again.
Having emended mamoktāni to mam (m.c. for mām) uktāni in pada a of the verse, I emend pavarahani ṅhulun to pavarah ri ṅhulun, as demanded by the context: the Goddess is referring to the Lord’s speech. Compare pavarah bhaṭāra ri ṅhulun in the preceding dyad.[Those […] Śiva.
I take prāpyante to be an Aiśa use of passive for the active prāpṇuvanti.Another […] Tantras.
This statement is difficult to reconcile with the context of this as well as the preceding chapter, which either criticize ritual practice or prescribe it together with gnosis to obtain release. Perhaps this inconsistency is intended, as in the next dyad the Goddess hints at some contradictions found in the Tantras.All […]
The position of ri ṅhulun (‘to me’) at the end of the clause, far from varahakna pva ya muvah, is odd. It could also be translated as ‘according to me’.All […]
Notably, the commentator glossed the two Sanskrit interrogative pronouns kiṁ, meaning ‘what, why, how’, etc., or being used, like here, to mark a question, as the Old Javanese syapa, meaning ‘who’.The […] text.\\ The speech of the Goddess being such, God spoke:
I have diagnostically emended māknāthava to makāvak prajña in order to obtain a gloss that closely reflects the first pada (cf. the occurrence of makāvak and pāvak in dyad 8.7).The […] text.\\ The speech of the Goddess being such, God spoke:
I have edited this paragraph as a single one, although all manuscripts have a double punctuation mark between the third and fourth pāda (ri saṅ hyaṅ dharma siddhāntajñāna||), which suggests that the latter may have been copied from another source and redacted into the text. […] before.
I emend śiṣyena (which is not glossed in the exegesis) to śivena—the active construction bhaṭāra paramaśivāmarah ṅhulun seems to reflect the passive mām eva kathitaṁ ... śivena. […] before.
Here Śiva is seemingly reporting the Goddess’ speech, as also suggested by the final clause of dyad 8.5, introducing the Lord’s speech.Yourself […] truth.%
I analyze the first pada as a ‘split compound’, where nir° negativizes the double negative compounds a-satyaṁ and a-m{\rdit}ṣyaṁ (the latter corresponding to a-m{\rdit}ṣā, m.c.?).Yourself […] truth.%
I have emended maṅkana ta kita makāvak to maṅkana ta kita tan makāvak, lest the clause be contradictory with respect to the preceding clause, to what has been stated in the Sanskrit, as well as to what is stated in the following clause about the gods, human beings and animals as embodying—differently from the Lord and the Goddess—the untrue and the true. The point seems to be that the Lord’s (as well as the Goddess’) words belong to a superhuman plane of discourse, where human dychotomies of ‘truth’ and ‘untruth’ do not exist.Yourself […] truth.%
My translation of this elliptic dyad is tentative.Human […] Goddess.
I translate vijñāna(ka) as ‘devoid of gnosis’ (vi = ‘without’), as opposed to jñāna: cf. the exegesis, and compare dyads 9.19 and 9.21.The […] beings.
Here guṇa, which I have translated as ‘intelligent’, responds to jñāna in the verse. While OJED s.v. guṇa and maguṇa does not list any compatible meanings (except the marginally pertinent ‘talented, expert, capable’), in the Buddhist prose text SHP f. 21r we find an instance of kaguṇan occurring next to, and apparently as a near-synonym of, kavidagdha, kaprajña, and kajñāna. In any case, the attribution of guṇa, as well as the locution māri vruḥ in the next clause, to the rituals etc. rather than their human performers seems odd to me.He […] etc.
I take the ri in ri ṅhulun to mean ‘about’; however, here it could also be translated as ‘by way of’. Both translations could reflect the meaning of the personal pronoun mama (gen.) in pada d, indicating either the agent of, or the object associated with, the participle vimohitaḥ.Having […] now].
The gen./abl. paśupater may be a corruption for paśupatir, but may also be authorial, especially if it forms a decontextualized quotation: cf. the occurrence of paśupateḥ in PS 1: athātaḥ paśupateḥ pāśupataṁ yogavidhiṁ vyākhyāsyāmaḥ.The […]
I take yogiṇaḥ to be an -a thematicization, in the nominative, of yogin.The […] void.
Construing tvaṁ with viddhi in the fourth pāda, translate it in the following half-verse.The […] void.
Note the inconsistency between the last pada and its exegesis, whose logical subject is the yogin, and the preceding clause, addressing the Goddess. In general, this dyad (and several others in Chapter 9) give the impression of having been crafted out of Sanskrit materials extrapolated, in a decontextualized fashion, from different sources. […] Paramaśiva.
I consider tumāmpā a variant of tumampak (cf. OJED s.v., recording it as a variant reading in AV 1.11), meaning ‘to set foot on, step on, tread on, touch (with foot, hand), have under one’s feet or hands, enter (a territory)’, etc. There is no gloss of tiryañ in the verse. […] Paramaśiva.
OJED s.v. inalivatan (along with maṅalivati, aṅlivati, linivatan, kahalivatan, kalivatan) also records the tentative meaning of ‘to overcome’, which could refer to the fact that the directions/portions of the space are ‘overcome’ by the yogin; for the ‘conquering’ of the elements (bhūtajaya) by the yogin in Old Javanese sources, cf. Acri 2017: 533–534. […] ‘super-gnosis’.
I assume that mama is an Aiśa irregular pronoun declined in the genitive (in lieu of me/mām), and the object of the irregular imperative katha. […] ‘super-gnosis’.
For the (counter-intuitive) translation of vijñāna as ‘ignorance’ (as opposed to jñāna), cf. above, 9.8, and compare 9.21. Alternatively, supposing that here the two terms are used in a different context, one could translate jñāna as ‘gnosis’ and vijñāna as ‘super-gnosis’.O […] ignorance!
The word bapa (in the expression bapani ṅhulun) does not mean ‘father’, but is rather to be taken as a honorific vocative form used to address male persons (compare bapaṅku) (OJED s.v.; KBNW 394 ). Since it is used as a free-standing expression forming a complete clause, I have translated it as ‘my master’; indeed, in the exegesis on verse 9.22, the expression bhaṭāra bapani ṅhulun responds to the Sanskrit bhagavan nātha, and in the DBE s.v., bapa is glossed as a synonym of haji, which means not only ‘father’ but also ‘Lord’.For, […] Lord. God spoke:
Here °ātma, referred to the Goddess (ahaṁ), is probably m.c., in lieu of °ātmā (masc.; in Issue in the code) or ātmikā. The whole pada b is not reflected in the exegesis.For, […] Lord. God spoke:
Here līṅәnku seems to be used in the sense of līṅәn ry aku, for the logical subject of the passive clause is bhaṭāra bapani ṅhulun.The […]
As suk (OJED s.v., 3: ‘morning’, = isuk’; cf. 2, ‘marking out, foundation’) seems to be used pleonastically, next to sakatambe ‘in the morning’, I have not translated it.The […] Knowledge.
The six dots appear to be explained as two series of three items, viz. Brahmā, Viṣṇu, Maheśvara and nāda, nādānta, and īśvaravindu/jñānaśakti.The […] transmission.
I provide sakala in order to make the exegesis correspond to pāda d of the verse, assuming it was omitted by mistake in the course of transmission.The […] position.
The form līnalīnaṅ, which I have translated ‘are dissolved’, could be an ‘Archipelago Sanskrit’ reduplication of līna, with the function of expressing plurality. cf. dyad 11.18b.The […] position.
While this portion of the exegesis can be satisfactorily restored on the basis of ms. Issue in the code, the same ms. adds, immediately thereafter, two clauses that are pleonastic, and occur in a similar form after the Sanskrit half-line. I have, therefore, not included them in the edited text.The […] position.
The vocative feminine varānane (‘o fair-faced one’), usually referred to the Goddess, is inconsistently glossed as anaku saṅ kumāra in the exegesis. Also note that, before emendation, the last pada belonged to the following paragraph, resulting in a metrically inconsistent sequence of five padas preceded by a paragraph with three padas. cf. 7.28, where an identical pada appears in final position.Sadārudra […] Paramaśiva.
A pada has been dropped here in the course of transmission, which could be tentatively reconstructed as sadāśivam idam plutam or sadāśivaṁ tathā plutam on the basis of the exegesis.The […] practitioner.
cf. dyad 8.18, fn. vamadevafn on p. \edpageref{vamadevatext}.The […] 9.41ff.
cf. dyads 9.41ff.O […] aspect.
Literally, ‘the reason why’. cf. the following dyad. […] pārameśānam.\\ {\curlybl}Īśvara should be placed in the east.{\curlybr} Such were the words of the Goddess. God spoke:
I take pakāraṇaha to be an alternative spelling of the irrealis pakāraṇā. […] pārameśānam.\\ {\curlybl}Īśvara should be placed in the east.{\curlybr} Such were the words of the Goddess. God spoke:
The exegesis renders sukhan duḥkhakṣayan as if it were a compound (sukhaduḥ\-kha\-kṣa\-yan, ‘that is the destruction of pleasure and pain’) qualifying padaṁ pārameśānam. […] subject.
This verse-quarter has been mistakenly copied at the end of the preceding dyad. However, it is possible that this mistake was authorial, having been made by the redactor/compiler of the text. cf. the parallel in the Saṅ Hyaṅ Ajñāna Viśeṣa, giving the Sanskrit portions in dyads 10.3–4 as a series of three verses. […] subject.
The commentator understood gatvā as a causative, having the yogin instead of the vital breath as its subject.He, […] gullet.
On (pra)yogasandhi as a form of utkrānti or yogic dying, cf. Acri 2017: 544–550.He, […] gullet.
The gloss of jihvāgra as tuṅtuṅniṅ jihvāgra instead of °niṅ jihvā is either an idiosyncrasy or a corruption.Having […]
Pāda d has been restored on the basis of the parallels in the PraJñ and StSt 90, as well as the Old Javanese exegesis—compare the gloss of vinirgataḥ as mahavan in pada b.The […] He equally occupies the entire universe, in view of the fact that he is one with the Lord Paramaśiva. On account of [his] subtleness, he is the Supreme Śiva. Because of being present as the essence of the Lord Paramaśiva.Here I interpret mvaṅ as an emphatic particle (cf. s.v.), and sūkṣma as ‘(being present) as the essence of’ ( s.v.). An emendation of sūkṣma mvaṅ to sūkṣmatvaṁ (which would lead to the translation ‘because of the subtleness of the Lord Paramaśiva’) seems unlikely; this form is unattested in Old Javanese, where we find kasūkṣman instead.
Here I interpret mvaṅ as an emphatic particle (cf. Ed s.v.), and sūkṣma as ‘(being present) as the essence of’ (Ed s.v.). An emendation of sūkṣma mvaṅ to sūkṣmatvaṁ (which would lead to the translation ‘because of the subtleness of the Lord Paramaśiva’) seems unlikely; this form is unattested in Old Javanese, where we find kasūkṣman instead.If […] Paramaśiva.
I take laṅgalomukhaḥ to be an irregular compound (i.e. an ‘artificial’ aluk-samāsa) corresponding to laṅgalamukhaḥ, m.c.Having […] The yogin should know it. When he has known it, He is absorbed into Me, like fire. He [becomes] one [with] Me, like fire, as he is released from sin. Having known his own Time in this manner. When he knows the body of Time [as] Sadāśiva, He enters my body, [becoming] one and the same. I [become] one with you.
Since avak in Old Javanese often means ‘self, own self, own’, I wonder whether here (and in pāda c as well) it renders the Sanskrit sva; thus, āvak saṅ hyaṅ kāla could be translated as ‘his own Time’ (= svakālaḥ). Compare the expression viśeṣāvaknya bhaṭāra paramaśiva in 10.20, meaning ‘Lord Paramaśiva Himself’.Having→ […] There is no doubt about the Siddhānta. It should not be doubted. That is why you should not doubt about your sacred scripture, o my son reverend Kumāra. What is called ‘Tantra’ is difficult indeed. For this sacred scripture of the Siddhānta is difficult. \indentTheKumāra true doctrine has been learned by me. The holy scripture, o Goddess, has been taught to me by the Lord Paramaśiva.The context suggests that the speaker addressing the Goddess in pada g of dyad 19 and dyad 20 is Kumāra. I tentatively emend amita mama sanmataḥ to adhītaṁ mama sanmatam, where mama = mayā. The Old Javanese clause partly reflects the śivena paramena vai at the end of dyad 20, the gloss of which is similar indeed. The alternative emendation of sanmataḥ to saṁmatam (‘approved’, ‘celebrated’ + mama, ‘by me’) does not lead to a better sense.
The context suggests that the speaker addressing the Goddess in pada g of dyad 19 and dyad 20 is Kumāra. I tentatively emend amita mama sanmataḥ to adhītaṁ mama sanmatam, where mama = mayā. The Old Javanese clause partly reflects the śivena paramena vai at the end of dyad 20, the gloss of which is similar indeed. The alternative emendation of sanmataḥ to saṁmatam (‘approved’, ‘celebrated’ + mama, ‘by me’) does not lead to a better sense.There […] Goddess’.
The expression avaknya, which I have translated as ‘Himself’, seems to respond to vai (‘indeed’, ‘truly’, ‘certainly’, ‘verily’, ‘just’, etc.) in pada c rather than to ātmā in pada d, which I take to be an āiśa form used in lieu of the personal pronoun ahaṁ—as if the sequence ’dhyā\-pi\-tā\-tmā (ex em. vyāpitātmā mss.) was ’dhyāpito ’haṁ. Alternatively, one could translate avaknya more literally as ‘body’: ‘For this esoteric scripture, which is the body of the Lord Paramaśiva, has been taught to me, o Goddess’.ThereLord […] jñā\-na\-ra\-has\-yaṁ.
Here aji siddhāntajñāna would seem to allude to this very chapter, captioned sid\-dhān\-ta\-śās\-tra\ṁm| jñā\-na\-ra\-has\-yaṁ.If […]
On the basis of the context, and of the meaning of jyotir as ‘eye’, I translate jyotini as ‘in the eye’ (assuming it is an Aiśa locative in lieu of jyotiṣi). The Old Javanese exegesis passes this word over in silence.This […] universe.
The commentator glossed d{\rdit}śyād{\rdit}śya not as an adjectival dvandva meaning ‘visible and invisible’ (compare the Old Javanese meaning of ‘now visible, now invisible’, Ed s.v.), but as if it were draṣṭād{\rdit}śyo; this lays emphasis on the quality of superior subject/agent of the life principle, homologised to the soul, as opposed to embodied beings. For a similar qualification of Śiva as the supreme principle and ultimate perceiver, who is not perceived by anybody, cf. \dpat\ (Acri 2017: 196, 344).Look, […] Paramaśiva. Such were the words of the Lord. The Goddess replied:
The commentator may not have grasped the meaning of this half-verse, taking caturdaśau as if referring to the number of the Rudras (which is actually said to be ten), whereas it is more likely to refer to the lunar fortnight. I take caturdaśau (spelled caturdaśav in the mss.) to be an irregular locative of caturdaśī (as if it were the masc. caturdaśi); alternatively, it could be a corruption of caturdaśe.And […] strike.
This expression might be a reference to a crossed sight, i.e. strabismus.The […] suffering.
The Old Javanese instrumental form paṅavruh is glossed by Ed\ as ‘1. knowledge; 2. skill; 3. the way or the qualities by which one can recognize so. or st.’; in the last meaning ‘it is almost always in the arealis’, such as in the present instance. Here it glosses the Sanskrit pratijñām, which in this context means ‘statement, assertion, declaration, affirmation’, although the verbal stem pratijñā can also mean ‘to perceive, notice, learn, become aware of’. The commentator seems to have understood it in the latter sense. Compare the expression denirān kumavruhi, understood as a synonym of paṅavruh[a], attested at the end of the exegetical portion.The […] suffering.
Or: ‘is perceived’ (taking yate to be an Aiśa form for īyate, m.c.); either meanings are not quite reflected by the form maṅalivati (‘to pass by, pass over, omit, overcome’; OJED s.v.) in the gloss. Perhaps one should rather translate it as ‘excellent’ (as a predicate of śūnyaniṅ śarīra), in the light of the form amalivat ‘to a high degree’ (OJED s.v.) and Modern Balinese ngaliwat, ‘pass, draw past, excel, surpass’.The […] practice’.
Although the preceding dyad suggests that the context is that of the body of the yogin becoming empty (i.e. invisible/transparent?), I have translated avaknira as ‘his own Self’ instead of ‘his own body’, which more accurately reflects the Sanskrit ātmā.The […] practice’.
The exegesis drifts away from the meaning originally conveyed by the analogy of the single sun (universal Self) reflected on multiple mirrors (individual Souls).The […] practice’.
The use of the enclitic personal pronoun -nira after kṣaṇa seems odd, although it may render the tat in the Sanskrit tatkṣaṇāt, which is my emendation of lakṣaṇaṁ. Alternatively, instead of ri kāla kṣaṇanira, one could read ri kalakṣaṇanira, ‘with his practice’.Likewise […] Me.
In elaborating on the difference/separation (mapalenan) between the body of the yogin and that of the Lord before liberation, the exegesis echoes RauSS 8.10cd (cf. apparatus), which in its turn echoes the first half-line of this dyad. Verse 8.13 of the same text also contain a (con)textual parallel with pāda d, and the entire dyad indeed (cf. supra, dyad 7.20). I wonder whether a version of the text containing the word bhinna (not in the sense of ‘after death’, like in bhinne dehe, but of ‘distinct, different from’) was used by the commentator to gloss this passage.O […] scripture.
The expression gopitenaiva devena might be an ‘instrumental absolute’ construction, emphasizing the concessive nuance (see Aalto 1980: 45–46).O […] scripture.
I emend samān to samāt, which I take as an indeclinable adverbial form of sama, ‘full, complete, whole, entire’ (\mwl). Another option would be the indeclinable saman (= samam), ‘in like manner, alike, equally, similarly’.Thus […] 10.1.
Since the Goddess, who addresses the Lord in the next five dyads, is not introduced, I have supplied devī uvāca (sic); compare the similar clause introducing dyad 10.1.I […]
I have reconstructed this seemingly corrupt pāda in the light of the exegesis. Note that °nihitaṁ here might perhaps be understood in the sense of °hitaṁ ‘beneficial, advantageous’.One […] it.
I interpret sakalam and niṣkalam in padas ab as ‘multipurpose’ -am endings (cf. supra, p. multipurpose) used in the instrumental or locative case, as suggested by the context as well as the riṅ in the gloss on pada b.One […] it.
Having emended p{\rdit}snam to p{\rdit}cchyam, I suspect that the pronouns tava māṁ are either the result of corruption or reflect authorial Aiśa forms, being used instead of tvāṁ mayā; for similar instances, cf. supra, p. pronounsagreements.One […] it.
Śarīre ’smin could also be translated as ‘to this body [of mine]’, thus indicating the Goddess, as the exegesis would seem to suggest by glossing it as ri ṅhulun.The […] their activities are one.Gavenira (from gave, ‘to cause’, ‘to make, do, perform, carry out’), glosses kāryam; both words in this context could mean either ‘activity/function’ or ‘cause, origin’. The latter translation could convey the idea that the cause of the three syllables is one and the same, i.e. the Lord. cf. kāryam in pāda a of the next dyad and its exegesis (ndya ta mataṅyan tuṅgal| apan dudū kāryanya). Also note that the glyph ‘3’ (᭓)is only slightly different from the o (ᬒ); thus, here the text may be referring to the three components of the o in the syllable oṁ, each of which is homologized with a divine embodiment of the Lord. With your permission, o Lord, this being so, [will there be] success?
The transitive (or causative?) form ekatvakәn is not found in Ed, which glosses ekatva as ‘unity, union’, and maṅekatva as ‘to form a unity’.The […] their activities are one.Gavenira (from gave, ‘to cause’, ‘to make, do, perform, carry out’), glosses kāryam; both words in this context could mean either ‘activity/function’ or ‘cause, origin’. The latter translation could convey the idea that the cause of the three syllables is one and the same, i.e. the Lord. cf. kāryam in pāda a of the next dyad and its exegesis (ndya ta mataṅyan tuṅgal| apan dudū kāryanya). Also note that the glyph ‘3’ (᭓)is only slightly different from the o (ᬒ); thus, here the text may be referring to the three components of the o in the syllable oṁ, each of which is homologized with a divine embodiment of the Lord. With your permission, o Lord, this being so, [will there be] success?
Gavenira (from gave, ‘to cause’, ‘to make, do, perform, carry out’), glosses kāryam; both words in this context could mean either ‘activity/function’ or ‘cause, origin’. The latter translation could convey the idea that the cause of the three syllables is one and the same, i.e. the Lord. cf. kāryam in pāda a of the next dyad and its exegesis (ndya ta mataṅyan tuṅgal| apan dudū kāryanya). Also note that the glyph ‘3’ ()is only slightly different from the o (); thus, here the text may be referring to the three components of the o in the syllable oṁ, each of which is homologized with a divine embodiment of the Lord.TheLord […] Goddess.
My translation reflects the exegesis, which renders sarvadeveśa\ṁm (ex em.; sarvvadeveṣāṁ mss.) as a karmadhāraya referring to the ‘chiefs of the gods’ (i.e. Brahmā, Viṣṇu, and Śiva).TheLord […] Goddess.
I assume that the expression avakniṅ here responds to sva- in the Sanskrit; however, one could equally translate it as ‘the embodiment of’ (cf. below, gloss on pada c).The […]
I emend candraḥ samudbhuvaḥ (Issue in the code; samudbhavaḥ Issue in the codeIssue in the code) into jagatsamudbhutaṁ (for °bhūtaṁ, m.c.) in the light of the exegesis and the context.The […]
Here the double punctuation mark at the end of the clause made by a Sanskrit pāda and its Old Javanese gloss indicates the start of a new series of pādas, which forms a complete metrical śloka.By […] %nāsikārandhra\-rud\-dha\-yoḥ Both nostrils should be covered.OJED glosses iruṅ as ‘nose’, but since it is qualified by kālih ‘both’, and it glosses nāsikāruddharandhrayoḥ, it is likely to mean ‘nostril’. Further, I emend the active irrealis tumukupana to its passive counterpart tukupana, which is more appropriate in the construction ya ta tukupanaṅ iruṅ kālih ... saṅ sādhaka spanning the entire remaining portion of the dyad. As well as the tip of the nose, the eyes. The tip of the nose, the eyes. The ears [and] the head by the practitioners. The ears and the head by the practitioners.
nāsikāruddharandhrayoḥ may be a muddled compound for ruddhanāsikārandhrayoḥ.By […] %nāsikārandhra\-rud\-dha\-yoḥ Both nostrils should be covered.OJED glosses iruṅ as ‘nose’, but since it is qualified by kālih ‘both’, and it glosses nāsikāruddharandhrayoḥ, it is likely to mean ‘nostril’. Further, I emend the active irrealis tumukupana to its passive counterpart tukupana, which is more appropriate in the construction ya ta tukupanaṅ iruṅ kālih ... saṅ sādhaka spanning the entire remaining portion of the dyad. As well as the tip of the nose, the eyes. The tip of the nose, the eyes. The ears [and] the head by the practitioners. The ears and the head by the practitioners.
OJED glosses iruṅ as ‘nose’, but since it is qualified by kālih ‘both’, and it glosses nāsikāruddharandhrayoḥ, it is likely to mean ‘nostril’. Further, I emend the active irrealis tumukupana to its passive counterpart tukupana, which is more appropriate in the construction ya ta tukupanaṅ iruṅ kālih ... saṅ sādhaka spanning the entire remaining portion of the dyad.The […] destroyed.
This could be a reference to the suṣumnā vessel of yogic physiology, although it is not to be excluded that the commentator here was led astray by the mahā° in mahātmanā.In […] anger.
The exegesis is idiosyncratic insofar that it considers both sukha and duḥkha as the products of the locus of the heart (cf. 11.32d, sasukhaduḥkhalakṣaṇa\ṁm, linked to Sadāśiva, which in 11.26 is said to reach the tip of the nose from the heart), and passes over in silence the last pāda, attributing sukhalakṣaṇa to the locus of the mind alongside krodha.The […] Sadāśiva.
The commentator understood the first line differently, as if pāda a read h{\rdit}tśalye ca, and was connected to the main verb avatiṣṭhati, with vindubhyām as subject. It seems unlikely that this was the intended meaning of the line.[Sadāśiva-breath […] world.
I analyze the expression sukaduḥkadvayor vinduḥ as an irregular split bahuvrīhi compound, as if it were sukhaduḥkhadvaye vindū or sukhaduhkhavindudvaye, referred to Sadāśiva-breath. Cf\ infra, dyad 11.32. The exegesis construe the sentence as having saṅ hyaṅ bāyu as subject, but does not mention the bindu(s).The […] remainder.
The pervasion of the Seven Worlds, the Underworlds, and entire universe by the Supreme Śiva is described in TJñ 3: ibәk taṅ rāt kabeh denira| kakasut kahma kavyāpaka kabeh kaṅ saptabhuvana denira| saptapātāla suṇḍul vuntu| sasәk pәnuh lyab kaṅ jagat denira.What […] him.
The exegesis has considerably drifted away from what appears to be the intended meaning of the Sanskrit verse. […] perfection).
This stanza seems to have been compiled out of decontextualised fragments. I have emended the third quarter on the basis of the exegesis, transforming the nominatives dāsī, dāsaś, and g{\rdit}haś into accusatives, even though these might have been used in origin to indicate the condition of the agent—i.e., whether a female or male slave or an householder (g{\rdit}ha), the practitioner may obtain siddhi; cf. the construction strīyo vā puruṣo vāpi in the next verse. The form viśate in the last quarter, which here should apparently be understood in the meaning of ‘to obtain’ (compare MW’s ‘to fall or get into any state or condition’), is the result of my emendation of vaśate, which does not make good sense (the causative vaśayati ‘to get in one’s power, subject’ would be apposite for the slaves and the house, but not for the condition of perfection). […] pain.
The word parimāṇaṁ (seemingly associated with Sadāsiva, as if were sadāśivasya parimāṇaṁ) here could be used in the sense of ‘limit’ rather than ‘measure, size’, probably by way of ‘contamination’ with its Old Javanese counterpart. While this meaning is not attested in OJED, which besides ‘measure; size, weight, number’ glosses parimāṇa (along with the expression saparimāṇanya) as ‘going so far as to ..., even to the point of ... (± tĕkan?)’, in Modern Javanese (literary register) parimana means ‘boundary, border’; compare the Sanskrit parimā, ‘measure, periphery’. This usage may either suggest a late stage of the language, or simply be an instance of a secondary meaning not registered in OJED.The […] [reality].
For this translation of parimāṇa, cf. the previous fn.O […] wealth].
I take tasya as a genitive used in lieu of dative, indicating an unworthy disciple. Alternatively, could dehi tasya be a corruption of dehitavyaṁ, representing a gerundive formed from the stem dehi (instead of dātavyaṁ)?Give […] wealth.
cf. supra, fn. pancapana, and dyad 8.11.Not […] Goddess.
On the basis of the commentary, I translate the four attributes of the clever one as bahuvrīhis referred to vicakṣaṇah, in spite of the gender (or case) disagreement of the first two.One […] devoted’.
I take arakṣitaḥ to be an a-thematicization of arakṣit{\rdit} ‘one who does not guard’, which the exegesis glosses as vvaṅ taṅ bhakti, ‘one who is not devoted’.One […] apakramadiscussion.
On apakrama, cf. fns. apakrama and apakrama2 on dyad 5.51; Introduction, p. apakramadiscussion.Further, […] Siddhānta-Gnosis.
This is my tentative translation of manirakәn (manīrakәn in Issue in the code), which OJED glosses as ‘to set at naught, put aside, discard?’ cf. the next dyad.[If] […] pure’.
In order to obtain a translation that is consistent with the contextual logic of the passage as reflected by the exegesis and the surrounding dyads, I interpret ’śaucaparyāyaḥ as if it were a dative (cf. the two nominatives in t11.42ab), and as being the elided form aśaucaparyāyaḥ, wherein the alpha privans has dropped to avoid hiatus; further, taking into account the kiṁ punaḥ in the next verse, I emend the final ca to na. Without applying such emendation, one could understand the parasmai as the resolution of the compound paraśauca occurring in the gloss, which would result in the following alternative translations: ‘Give the secret doctrine to another, [according to] the method of purification’; or, ‘give the secret doctrine to another, whose behaviour is pure’.For […] proper.
In order to arrive at this translation, I have emended paraśoca (literally meaning ‘purification for/from another’?) to parāśauca (i.e., para + aśauca). The commentary drifts away from what would seem to be the natural meaning of the Sanskrit half-line, construing parasmai with śaucaparyāyaḥ (as if parasmai was an ablative).The […] internalized.
Thus my translation of abhyantarakna; no verbal forms of abhyantara ‘(Skt interior, being inside; inner part; interval) inner part, inside; internal [...]’ are recorded in OJED.This […] kriyate.
I have conjecturally emended kṣamasvā kriyate to kṣamā svīkriyate in order to produce a tentative, albeit viable and contextually appropriate, translation of the verse. The exegesis, however, does not quite reflect the verse (except for riṅ tribhuvana, reflecting jagat, as if it were the loc. jagati, or perhaps even kṣamā), but rather introduces the following dyad 46. The form pamenira, ‘her means to amuse [herself]’ suggests that the commentator might have read krīḍate instead of kriyate.Who […] Lord:
I translate this clause, where the position of bhaṭāra seems clumsy, as if it were bhaṭāra ta pamenira riṅ tribhuvana.The […] Kumāra.
This exegetical portion bears hardly any connection (except, perhaps, the gloss of jagatsthāvarajaṅgamaḥ with tribhuvana) with the half-verse it is supposed to gloss. It is not to be excluded that the passage is corrupt.Thus […]
OJED lists simpәn*, but the word occurs also in BhK 2.15 and other Old Javanese texts (e.g. SHH 22, 35, 41). I have translated simpәnira as ‘essentials’ on the basis of asimpәn, ‘brought together in a limited space, grouped together, compressed, in a limited number, containing the basic essentials; put away, hidden’. Alternatively, one could emend it into simpәnәnira, and translate the clause as ‘Thus the holy Siddhānta should be hidden by him’.Having▷ […] drunk.
I have emended the word apeyita, attested neither in Old Javanese nor in Sanskrit, to apeya. The copyist might have been led astray by the expression apeyaṁpeyite in the verse, copying apeyita instead of apeya. Compare dyad 11.83 infra, where madyañ pitvā is glossed as sakvehniṅ apeyapeya, as well as VŚ 4.2, 8.4, and ĀdiP 76.17.The […] pīḍa\ṁm.
My translation of the verse is highly tentative, and based on three conjectural emendations: miṇḍāya to pīḍāya (used as if it were pīḍanāya, or f. pīḍā declined as m. pīḍa?); sarvvakilvi\-ṣa\-sam\-bha\-vaḥ to sarvakilviṣanāśanam on the basis of several identical verse-quarters in Tantric literature as well as the verb maṅhilaṅakәn ‘to destroy, annihilate’ in the Old Javanese commentary (which, however, could rather reflect sarvadoṣāya pīḍāya in pada a); and piṇḍaṁ to pīḍa\ṁm.Therefore, […] deeds.
I take karma pāpa to be the Old Javanese rendering of the Sanskrit pāpakarma, ‘evil (wicked) deed; evil-doer’ (Ed s.v.).Therefore, […] him.
The construction hilaṅ ... denira seems clumsy, as one would expect a regular passive construction like hinilaṅ (or hinilaṅakәn) ... denira. One could translate ‘are vanished by way of it’ (with reference to the method or knowledge derived from the gnostic Śaivasiddhānta scripture/the Siddhānta-Gnosis), but then, one would expect denya rather than denira. […] one.
While one may wonder whether saṅśayāni is a corruption of saṅsārāni (‘subject to rebirth’, or perhaps ‘worldly illusions’: cf. MW), the fact that the exegesis features both kasaṅśaya° and saṅsāra speaks against that possibility. Even though the verse-quarter saṅsārāni p{\rdit}thak p{\rdit}thak occurs in the next dyad, as well as in 8.32, the Old Javanese portion of this dyad seems to lay emphasis on the fact that the divisions are the result of vikalpa (occurring twice) and saṅśaya, which links back to the discourse of dyads 11.48–49 about the unhesitant/doubt-free conduct of the practitioner of the Siddhānta with respect to actions, food, etc. Here the author or redactor might have deliberately modified the verse-quarter to expand upon this theme, yet retaining in the exegesis the item saṅsāra derived from the half-verse reproduced in 11.53.Then […] notions.
Or: ‘they are hesitant/have concerns [about class-related rules of purity, etc.]’.The […] epileptic.
Curiously, by using the expression mlecchādi, the commentator omitted the first five examples, from strīyo to śūdro.According […] apparatus).
My translation of this stanza is tentative. My interpretation revolves around the term avakṣepa (not attested in OJED), occurring both in the stanza and in the exegesis. Because the context is that of the reviling of the scripture, already mentioned in the preceding dyads, I have diagnostically emended nāsike to nāstike, which I take to be a reference to the atheistic or materialistic doctrine. This reference may not have resonated to the cultural milieu from which the composer (and/or redactor) of the text was operating. Indeed the very short and elliptical exegesis suggests that the commentator was also at a loss here; his construing of paramadurlabha with avakṣepa does not seem to be apt, for the term in this text is often employed to characterize the scripture (tantra, or tattva: cf. the parallels given in the apparatus).Summing […] grasp.
Unlike in the previous dyad, where the expression saṅsiptanikā saṅ hyaṅ haji siddhānta responds to the Sanskrit saṅkṣiptasiddhāntam, here I translate saṅsipta as ‘the contents in brief, summing up’; cf. saṅsiptā, saṅsiptan, saṅsiptanya ‘to cut it short, in short; prob. also: shortly after that, without delay’ (OJED s.v.).The […] unconstrained.
OJED glosses sarvecchā as ‘according to all one’s desires, completely at ease, wholly unconstrained, at will’. On the basis of the context of the next dyads (cf. also 11.82–86), the word may refer to the perfect yogin’s freedom to act at will rather than the obtainment of the supernatural power to fulfil his desires.At […] observances.
The commentator gives sarvecchā as a lemma of yathecchā (pada d); the former word occurs in the Old Javanese portion of the previous dyad.Sometimes▷ […] passages.
I have been unable to restore these corrupt stanzas and produce a coherent translation. I see in them references to Pāśupata observances (cf. my commentary to dyads 11.67–69 infra), the context being that of somebody being unconstrained with respect to observances, i.e. practicing them at will. As in the case of the few dyads immediately preceding and following them, the Old Javanese exegesis is short and elliptical, suggesting that the commentator was probably unable to fully grasp the meaning of the Sanskrit passages.The▷ […] half-line.
I am not able to produce a coherent translation of this stanza either, although I see a reference to the observance of ashes (to be carried out at the three junctures of the day?) in the first half-line.The […] Sadāśiva.
The correlations of Sense-Mind with Brahmā and Intellect with Viṣṇu are passed over in silence in the exegesis, perhaps because of textual corruption.The […] bile.
Pāda c seems corrupt, and a half-verse might be missing. While not glossing the first half-line, the exegesis provides us with a key to reconstruct the possibly missing portions by way of the gloss buddhi līna riṅ manah (thus, vijñāna = buddhi), and of the statements that buddhi is one with ahaṅkāra (i.e., it merges into it) and that the Sense-Mind dissolves into the heart.The […] 26.5–10.
Here saptadhā seems to be used in the sense of ‘seventh’ instead of ‘sevenfold’. cf. supra, p. irregnumbers. On the correlation between the seven syllables, the Seven Worlds, and bodily parts, cf. JñS 26.5–10.The […] Siddhānta-Gnosis.
The exegesis fancifully interprets the Sanskrit verse in the context of an exposition of seven topics heard by the practitioner, who thereby obtains lordship on the respective worlds.The […] Disease.
The commentator construed nityañ with ānandaṃ instead of taking both as self-standing adjectives qualifying pittasthānam.He […] ca.
I have diagnostically emended asthānañ ca sukhāni ca to aṣṭāni ca guṇāni ca. […] wrong.
In a legal context, as it can be evinced from the several attestations in Sanskrit literature, the bahuvrīhi compound k{\rdit}tadaṇḍa (compare dh{\rdit}tadaṇḍa) could be translated as ‘one who has received punishment’; however, it is likely that in this context the word was intended to means something like ‘acts for which punishment has been/may be carried out’.The […] Pervasion.
The commentator expanded on the verse by adding a series of correspondences between the attire of different categories of practitioners (jaṭā, muṇḍī, and śikhā) and the gods of the Trimūrti. While the muṇḍī type seems to be an addition, śikhī could reflect śikhaṇḍī in 11.83c, which I have emended into śikhaṇḍin, regarding it as a vocative constituting an epithet of Kumāra (‘wearing a tuft or lock of hair, tufted, crested; a peacock’, cf. Mann 2012: 205).The […] Pervasion.
I have supplied jñānaśakti in order to reflect the list of three items mentioned in the verse.The […] Paramaśiva.
The word simpәn(iṅ) here seems to be used in the same sense as saṅsipta(niṅ). cf. 11.47.The […] Paramaśiva.
I have emended saṅ hyaṅ siddhānta sadāśiva sira to siddha saṅ hyaṅ sadāśiva sira| anta saṅ hyaṅ paramaśiva sira in order to restore the structure of the exegesis, making it symmetrical with that of dyads 11.88–90, and to more accurately reflect the contents of the verse. […] name.
As suggested by the context as well as the Old Javanese gloss, trinayanam here is intended as having the meaning of ‘third eye’ (i.e., the invisible one placed in the forefront) instead of ‘three-eyed’.