sábado, 29 de septiembre de 2012

3155JC - The Kathopanishad

3155JC - The Kathopanishad

Jul 26, '08 8:56 AM
The only translation we have at the moment is the Eknath EaswaranTranslation.

Death as the Teacher

PART I


Chapter 1

1. Once, long ago, Vajasravasa gave away his possessions to gain religious merit.

2. He had a son named Nachiketa who, though only a boy,
was full of faith in the scriptures. Nachiketa thought when the offerings were made:

3. "What merit can one obtain by giving away cows that are too old to give milk?"

4. To help his father understand this, Nachiketa said: "To whom will you offer me?"
He asked this again and again. "To death I give you!" said his father in anger.

5. The son thought: "I go, the first of many who will die,
in the midst of many who are dying, on a mission to Yama, king of death.

6. See how it was with those who came before,
How it will be with those who are living.
 Like corn mortals ripen and fall; like corn They come up again."
Nachiketa went to Yama's abode,
but the king of death was not there.
He waited three days. When Yama returned, he heard a voice say:

7. "When a spiritual guest enters the house,
Like a bright flame, he must be received well,

8. With water to wash his feet. Far from wise
Are those who are not hospitable
To such a guest. They will lose all their hopes,
The religious merit they have acquired,
Their sons and their cattle."

YAMA

9. O spiritual guest, I grant you three boons
To atone for the three inhospitable nights

You have spent in my abode.
Ask for three boons, one for each night.

NACHIKETA

10. O king of death, as the first of these boons
Grant that my father's anger be appeased,
So he may recognize me when I return
and receive me with love.

YAMA

11. I grant that your father, The son of Uddalaka and Aruna,
Will love you as in the past. When he sees you
Released from the jaws of death, he will sleep

Again with a mind at peace.

NACHIKETA

12. There is no fear at all in heaven; for you
Are not there, neither old age nor death.
Passing beyond hunger and thirst and pain,
All rejoice in the kingdom of heaven.

13. You know the fire sacrifice that leads to heaven,
O king of death. I have full faith
In you and ask for instruction. Let this
Be your second boon to me.

YAMA

14. Yes, I do know, Nachiketa, and shall
Teach you the fire sacrifice that leads
To heaven and sustains the world, that knowledge
Concealed in the heart. Now listen.

THE NARRATOR

15. Then the king of death taught Nachiketa how to perform the fire sacrifice, how to erect the altar for worshipping the fire from which the universe evolves. When the boy repeated his instruction, the dread king of death was well pleased and said:

YAMA

16. Let me give you a special boon: this sacrifice
Shall be called by your name, Nachiketa.
Accept from me this many-hued chain too.

17. Those who have thrice performed this sacrifice
Realized their unity with father, mother,
And teacher, and discharged the three duties
Of studying the scriptures, ritual worship
And giving alms to those in need, rise above
Birth and death. Knowing the god of fire

Born of Brahman, they attain perfect peace.

18. Those who carry out this triple duty
Conscious of its full meaning will shake off
The dread noose of death and transcend sorrow
To enjoy the world of heaven.

19. Thus have I granted you the second boon,
Nachiketa, the secret of the fire
That leads to heaven. It will have your name.
Ask now, Nachiketa, for the third boon.

NACHIKETA

20. When a person dies, there arises this doubt:
"He still exists," say some; "he does not,"
Say others. I want you to teach me the truth.
This is my third boon.

YAMA

21. This doubt haunted even the gods of old;
For the secret of death is hard to know.
Nachiketa, ask for some other boon
And release me from my promise.

NACHIKETA

22. This doubt haunted even the gods of old;

For it is hard to know, O Death, as you say.
I can have no greater teacher than you,
And there is no boon equal to this.

YAMA

23. Ask for sons and grandsons who will live
A hundred years. Ask for herds of cattle,
Elephants and horses, gold and vast land,
And ask to live as long as you desire.

24. Or, if you can think of anything more
Desirable, ask for that, with wealth and

Long life as well. Nachiketa, be the ruler
Of a great kingdom, and I will give you
The utmost capacity to enjoy The pleasures of life.

25. Ask for beautiful
Women of loveliness rarely seen on earth,
Riding in chariots, skilled in music,
To attend on you. But Nachiketa,
Don't ask me about the secret of death.

NACHIKETA

26. These pleasures last but until tomorrow,

And they wear out the vital powers of life.
How fleeting is all life on earth! Therefore
Keep your horses and chariots, dancing
And music, for yourself.

27. Never can mortals
Be made happy by wealth. How can we be
Desirous of wealth when we see your face
And know we cannot live while you are here?
This is the boon I choose and ask you for.

28. Having approached an immortal like you,

How can I, subject to old age and death,
Ever try to rejoice in a long life
For the sake of the senses' fleeting pleasures?

29. Dispel this doubt of mine, O king of death:
Does a person live after death or does he not?
Nachiketa asks for no other boon
Than the secret of this great mystery.
 
Chapter 2

Having tested young Nachiketa
and found him fit to receive spiritual instruction,
Yama, king of death, said:

YAMA

1. The joy of the Atman ever abides,
But not what seems pleasant to the senses.
Both these, differing in their purpose, prompt
Man to action. All is well for those who choose
The joy of the Atman, but they who prefer the pleasant
miss the goal of life .

2. Perennial joy or passing pleasure?
This is the choice one is to make always.
The wise recognize these two, but not

The ignorant. The first welcome what leads
To abiding joy, though painful at the time.
The latter run, goaded by their senses,
After what seems immediate pleasure.

3. Well have you renounced these passing pleasures
So dear to the senses, Nachiketa,
And turned your back on the way of the world
Which makes mankind forget the goal of life.

4. Far apart are wisdom and ignorance.
The first leads one to Self-realization;

The second makes one more and more
Estranged from his real Self. I regard you,
Nachiketa, worthy of instruction,
For passing pleasures tempt you not at all.

5. Ignorant of their ignorance, yet wise
In their own esteem, these deluded men
Proud of their vain learning go round and round
Like the blind led by the blind.

6. Far beyond Their eyes,
Opens the way to immortality.

Yet hypnotized by the world of sense,
thwy always think or say:
"I am my body; when my body dies,
I die." Living in this superstition
They fall life after life under my sway.

7. It is but few who hear about the Self.
Fewer still dedicate their lives to its
Realization. Wonderful is the one
Who speaks about the Self; rare are they
Who make it the supreme goal of their lives.

Blessed are they who, through an illumined
Teacher, attain to Self-realization.

8. The truth of the Self cannot come through one
Who has not realized that he is the Self.
The intellect cannot reveal the Self
Beyond its duality of subject
And object. They who see themselves in all
And all in them help others through spiritual
Osmosis to realize the Self themselves.

9. This awakening you have known comes not

Through logic and scholarship, but from
Close association with a realized teacher.
Wise are you, Nachiketa, because you seek
The Self eternal. May we have more
Seekers like you!

NACHIKETA

10. I know that earthly treasures are transient
And never can I reach the eternal through them.
Hence have I renounced all my desires for earthly treasures
To win the eternal through your instruction.

YAMA

I spread before your eyes, Nachiketa,
The fulfillment of all worldly desires:
Power to dominate the earth, delights
Celestial gained through religious rites,
Miraculous powers beyond time and space.
These with will and wisdom have you renounced.

12. The wise, realizing through meditation
The timeless Self, beyond all perception,
Hidden in the cave of the heart,

Leave pain and pleasure far behind.

13. Those who know they are neither body nor mind
But the immemorial Self, the divine
Principle of existence, find the source
Of all joy and live in joy abiding.
I see the gates of joy are opening
For you, Nachiketa.

NACHIKETA

14. Teach me of That you see as beyond right
And wrong, cause and effect, past and future.

YAMA

15. I will give you the Word all the scriptures
Glorify, all spiritual disciplines
Express, to attain which aspirants lead
A life of sense-restraint and self-naughting.

16. It is O M. This symbol of the Godhead
Is the highest. Realizing it one finds
Complete fulfillment of all one's longings.

17. It is of the greatest support to all seekers.
Those in whose hearts O M reverberates

Unceasingly are indeed blessed
And deeply loved as one who is the Self.

18. The all-knowing Self was never born,
Nor will it die. Beyond cause and effect,
This Self is eternal and immutable.
When the body dies, the Self does not die.

19. If the slayer believes that he can slay
Or the slain believes that he can be slain,
Neither knows the truth. The eternal Self
Slays not, nor is ever slain.

20. Hidden in the heart of every creature
Exists the Self, subtler than the subtlest,
Greater than the greatest. They go beyond
Sorrow who extinguish their self-will
And behold the glory of the Self
Through the grace of the Lord of Love.

21. Though one sits in meditation in a
Particular place, the Self within
Can exercise his influence far away.
Though still, he moves everything everywhere.

22. When the wise realize the Self
Formless in the midst of forms, changeless
In the midst of change, omnipresent
And supreme, they go beyond sorrow.

23. The Self cannot be known through study
Of the scriptures, nor through the intellect,
Nor through hearing learned discourses.
The Self can be attained only by those
Whom the Self chooses. Verily unto them
Does the Self reveal himself.

24. The Self cannot be known by anyone
Who desists not from unrighteous ways,
Controls not his senses, stills not his mind,
And practices not meditation.

25. None else can know the omnipresent Self,
Whose glory sweeps away the rituals
Of the priest and the prowess of the warrior
And puts death itself to death.

Chapter 3

1. In the secret cave of the heart, two are seated

By life's fountain. The separate ego
Drinks of the sweet and bitter stuff,
Liking the sweet, disliking the bitter,
While the supreme Self drinks sweet and bitter
Neither liking this nor disliking that.
The ego gropes in darkness, while the Self
Lives in light. So declare the illumined sages
And the householders who worship
The sacred fire in the name of the Lord.

2. May we light the fire of Nachiketa

That burns out the ego and enables us
To pass from fearful fragmentation
To fearless fullness in the changeless whole.

3. Know the Self as lord of the chariot,
The body as the chariot itself,
The discriminating intellect as charioteer,
And the mind as reins.

4. The senses, say the wise, are the horses;
Selfish desires are the roads they travel.
When the Self is confused with the body,

with the mind, and senses, turned outward, he seems
To enjoy pleasure and suffer sorrow.

5. When one lacks discrimination
And his mind is undisciplined, the senses
Run hither and thither like wild horses.

6. But they obey the rein like trained horses
When one has discrimination and has made
The mind one-pointed. Those who lack
Discrimination, with little control
Over their thoughts and far from pure,

Reach not the pure state of immortality

8. But wander from death to death; but those
Who have discrimination, with a still mind
And a pure heart, reach journey's end,
Never again to fall into the jaws of death.

9. With a discriminating intellect
As charioteer and a trained mind as reins,
They attain the supreme goal of life
To be united with the Lord of Love.

10. The senses derive from objects of sense-perception,

Sense objects from mind, mind from intellect.
And intellect from ego;

11. Ego from undifferentiated consciousness,
And consciousness from Brahman.
Brahman is the first cause and last refuge.

12. Brahman, the hidden Self in everyone
Does not shine forth. He is revealed only
To those who keep their mind one-pointed
On the Lord of Love and thus develop
A superconscious manner of knowing.

13. Meditation enables them to go
Deeper and deeper into consciousness,
From the world of words to the world of thoughts,
Then beyond thoughts to wisdom in the Self.

14. Get up! Wake up! Seek the guidance of an
Illumined teacher and realize the Self.
Sharp like a razor's edge, the sages say,
Is the path, difficult to traverse.

15. The supreme Self is beyond name and form,

Beyond the senses, inexhaustible,
Without beginning, without end, beyond
Time, space, and causality, eternal,
Immutable. Those who realize the Self
Are forever free from the jaws of death.

16. The wise, who gain experiential knowledge
Of this timeless tale of Nachiketa,
Narrated by Death, attain the glory
Of living in spiritual awareness.
Those who, full of devotion, recite this

Supreme mystery at a spiritual
Gathering, are fit for eternal life.
They are indeed fit for eternal life.

PART 2

Chapter 1


1. The self-existent Lord pierced the senses
To turn outward. Thus we look to the world
Outside and see not the Self within us.
A sage withdrew his senses from the world
Of change and, seeking immortality,
Looked within and beheld the deathless Self.

2. The immature run after sense pleasures
And fall into the widespread net of death.
But the wise, knowing the Self as deathless,
Seek not the changeless in the world of change.

3. That through which one enjoys form, taste, smell, sound,
Touch, and sexual union is the Self.
Can there be anything not known to That
Who is the One in all? Know One, know all.

4. That through which one enjoys the waking

And sleeping states is the Self. To know That
As consciousness is to go beyond sorrow.

5. Those who know the Self as enjoyer
Of the honey from the flowers of the senses,
Ever present within, ruler of time,
Go beyond fear. For this Self is supreme!

6. The god of creation, Brahma,
Born of the Godhead through meditation
Before the waters of life were created,
Who stands in the heart of every creature,

Is the Self indeed. For this Self is supreme!

7. The goddess of energy, Aditi,
Born of the Godhead through vitality,
Mother of all the cosmic forces
Who stands in the heart of every creature,
Is the Self indeed. For this Self is supreme!

8. The god of fire, Agni, hidden between
Two firesticks like a child well protected
In the mother's womb, whom we adore
Every day in meditation,

Is the Self indeed. For this Self is supreme!

9. That which is the source of the sun
And of every power in the cosmos, beyond which
There is neither going nor coming,
Is the Self indeed. For this Self is supreme!
What is here is also there; what is there,
Also here. Who sees multiplicity
But not the one indivisible Self
Must wander on and on from death to death.

11. Only the one-pointed mind attains

This state of unity. There is no one
But the Self. Who sees multiplicity
But not the one indivisible Self
Must wander on and on from death to death.

12. That thumb-sized being enshrined in the heart,
Ruler of time, past and future,
To see whom is to go beyond all fear,
Is the Self indeed. For this Self is supreme!

13. That thumb-sized being, a flame without smoke,
Ruler of time, past and future,

The same on this day as on tomorrow,
Is the Self indeed. For this Self is supreme!

14. As the rain on a mountain peak runs off
The slopes on all sides, so those who see
Only the seeming multiplicity of life
Run after things on every side.

15. As pure water poured into pure water
Becomes the very same, so does the Self
Of the illumined man or woman, Nachiketa,
Verily become one with the Godhead.

Chapter 2

1. There is a city with eleven gates
(the Human Body)
Of which the ruler is the unborn Self,
Whose light forever shines. They go beyond
Sorrow who meditate on the Self
And are freed from the cycle of birth and death.
For this Self is supreme!

2. The Self is the sun shining in the sky,
The wind blowing in space; he is the fire
At the altar and in the home the guest;

He dwells in human beings, in gods, in truth,
And in the vast firmament; he is the fish
Born in water, the plant growing in the earth,
The river flowing down from the mountain.
For this Self is supreme!

3. The adorable one who is seated
In the heart rules the breath of life.
Unto him all the senses pay their homage.

4. When the dweller in the body breaks out
In freedom from the bonds of flesh, what remains?

For this Self is supreme!

5. We live not by the breath that flows in
And flows out, but by him who causes the breath
To flow in and flow out.

6. Now, O Nachiketa, I will tell you
Of this unseen, eternal Brahman, and
What befalls the Self after death.

7. Of those Unaware of the Self, some are born as
Embodied creatures while others remain
In a lower stage of evolution,

As determined by their own need for growth.

8. That which is awake even in our sleep,
Giving form in dreams to the objects of
Sense craving, that indeed is pure light,
Brahman the immortal, who contains all
The cosmos, and beyond whom none can go.
For this Self is supreme!

9. As the same fire assumes different shapes
When it consumes objects differing in shape,
So does the one Self take the shape

Of every creature in whom he is present.

10. As the same air assumes different shapes
When it enters objects differing in shape,
So does the one Self take the shape
Of every creature in whom he is present.

11. As the sun, who is the eye of the world,
Cannot be tainted by the defects in our eyes
Or by the objects it looks on,
So the one Self, dwelling in all, cannot
Be tainted by the evils of the world.

For this Self transcends all!

12. The ruler supreme, inner Self of all,
Multiplies his oneness into many.
Eternal joy is theirs who see the Self
In their own hearts. To none else does it come!

13. Changeless amidst the things that pass away,
Pure consciousness in all who are conscious,
The One answers the prayers of many.
Eternal peace is theirs who see the Self
In their own hearts. To none else does it come!

NACHIKETA

14. How can I know that blissful Self, supreme,
Inexpressible, realized by the wise?
Is he the light, or does he reflect light?

YAMA

15. There shines not the sun, neither moon nor star
Nor flash of lightning, nor fire lit on earth.
The Self is the light reflected by all.
He shining, everything shines after him.

Chapter 3

1. The Tree of Eternity has its roots above

And its branches on earth below.
Its pure root is Brahman the immortal
From whom all the worlds draw their life, and whom
None can transcend. For this Self is supreme!

2. The cosmos comes forth from Brahman and moves
In him. With his power it reverberates
Like thunder crashing in the sky. Those who realize him
Pass beyond the sway of death.

3. In fear of him fire burns, in fear of him

The sun shines, the clouds rain, and the winds blow.
In fear of him death stalks about to kill.

4. If one fails to realize Brahman in this life
Before the physical sheath is shed,
He must again put on a body
In the world of embodied creatures.

5. Brahman can be seen, as in a mirror
In a pure heart; in the world of the ancestors
As in a dream; in the gandharva world
As the reflections in trembling waters;

And clear as light in the realm of Brahma.

6. Knowing the senses to be separate
From the Self, and the sense experience
To be fleeting, the wise grieve no more.

7. Above the senses is the mind,
Above the mind is the intellect,
Above that is the ego, and above the ego
Is the unmanifested Cause.

8. And beyond is Brahman, omnipresent,
Attributeless. Realizing him one is released

From the cycle of birth and death.

9. He is formless, and can never be seen
With these two eyes. But he reveals himself
In the heart made pure through meditation
And sense-restraint. Realizing him one is released
From the cycle of birth and death.

10. When the five senses are stilled, when the mind
Is stilled, when the intellect is stilled,
That is called the highest state by the wise.

11. They say yoga is this complete stillness
In which one enters the unitive state,
Never to become separate again.
If one is not established in this state,
The sense of unity will come and go.

12. The unitive state cannot be attained
Through words or thoughts or through the eye.
How can it be attained except through one
Who is established in this state himself?

13. There are two selves, the separate ego

And the indivisible Atman. When
One rises above I and me and mine,
The Atman is revealed as one's real Self.

14. When all desires that surge in the heart
Are renounced, the mortal becomes immortal.

15. When all the knots that strangle the heart
Are loosened, the mortal becomes immortal.
This sums up the teaching of the scriptures.

16. From the heart there radiate a hundred

And one vital tracks. One of them rises
To the crown of the head. This way leads
To immortality, the others to death.

17. The Lord of Love, not larger than the thumb,
Is ever enshrined in the hearts of all.
Draw him clear out of the physical sheath
As one draws the stalk from the munja grass.
Know thyself to be pure and immortal!
Know thyself to be pure and immortal!

THE NARRATOR

Nachiketa learned from the king of death, the whole discipline of meditation. Freeing himself from all separateness, He won immortality in Brahman So blessed is everyone who knows the Self!

O M shanti shanti shanti 

3156JC - The Mundaka Upanishad (Mundakopanishad)

3156JC - The Mundaka Upanishad (Mundakopanishad)

Jul 26, '08 9:02 AM
for everyone
Two Modes of Knowing
Eknath Easwaran Translation
PART I

Chapter 1

1. From infinite Godhead came forth Brahma,
First among gods, from whom sprang the cosmos.
Brahma gave the vision of the Godhead,
The true source of wisdom that life demands,
To his eldest son, Atharva, who gave it
To Angi.
 
2. In turn Angi gave it
To Satyavaha. In this tradition
Satyavaha gave it to Angiras.

3. A great householder named Shaunaka once came

To Angiras and reverently asked:
"What is that by knowing which all is known?"

4. He replied: "The illumined sages say
Knowledge is twofold, higher and lower.

5. The study of the Vedas, linguistics,
Rituals, astronomy, and all the arts
Can be called lower knowledge. The higher
Is that which leads to Self-realization."

6. "The eye cannot see it; mind cannot grasp it.
The deathless Self has neither caste nor race,

Neither eyes nor ears nor hands nor feet.
Sages say this Self is infinite in the great
And in the small, everlasting and changeless,
The source of life."

7. "As the web issues out of the spider
And is withdrawn, as plants sprout from the earth,
As hair grows from the body, even so,
The sages say, this universe springs from
The deathless Self, the source of life.

8. "The deathless Self meditated upon

Himself and projected the universe
As evolutionary energy.
From this energy developed life, mind,
The elements, and the world of karma,
Which is enchained by cause and effect."

9. "The deathless Self sees all, knows all. From him
Springs Brahma, who embodies the process
Of evolution into name and form
By which the One appears to be many."

Chapter 2

1. The rituals and the sacrifices described

In the Vedas deal with lower knowledge.
The sages ignored these rituals
And went in search of higher knowledge.

2-4 Look at these rituals: "When the fire is lit,

5. Pour butter into the fire in two spots;
Then place the offering between these two.
These oblations will take the worshipper

6. On the sun's rays to the world of Brahma
Where he can have his fill of enjoyment."*

*The above verses appear to be incomplete in this translation.
The following are these verses translated by R. C. Zaehner in his "The Hindu Scriptures":

1. This is the truth:
The (ritual) acts (karma) that the seers beheld in the sacred formulas
Were spread abroad on the threefold [fire]:
O ye who long for truth, perform them constantly,
This is for you the path of [work] well done on earth.

2. For when the flame shows signs of dying down,
Though [the fire] that carries off the offering be lit,
Then should the oblations be offered up
Between the portions of the melted ghee.

3. The man whose oblation to the fire
Is offered up with no New- or Full-Moon rites,
No four-month rites or harvest rites,
Without guests or [honor to] the universal gods,
Or offered in a manner not prescribed,

Or not offered up [at all],
Forfeits for himself worlds up to the seventh [world].

4. Black, Gaping, Swift as thought,
Vermilion, [Brown] as smoke,
Emitting sparks, All-radiant divine,--
These are the seven tongues [of the flame] that is dying down.

5. Whoso performs [the rite] while these are blazing
And receives the oblations at the proper time,--
Him they lead on, [become] the sun's rays [themselves],

To where is the one Lord of the gods, [our] refuge.

7. Such rituals are unsafe rafts for crossing
The sea of samsara, of birth and death.
Doomed to shipwreck are those who try to cross
The sea of samsara on these poor rafts.

8. Ignorant of their ignorance, yet wise
In their own esteem, these deluded men
Proud of their vain learning go round and round
Like the blind led by the blind.

9. Living in darkness, immature, and unaware.

10. Unaware of any higher good or goal, they fall
Again and again into the sea.

11. But those who are pure in heart, who practice
Meditation and conquer their senses
And passions, shall attain the immortal Self
Source of all light and source of all life.

12. Action prompted by pleasure or profit
Cannot help anyone to cross this sea.

Seek a teacher who has realized the Self

13. To a student whose heart is full of love,
Who has conquered his senses and passions
The Sadguru will reveal the Lord of Love.

PART II

Chapter 1


1. Imperishable is the Lord of Love.
As from a blazing fire thousands of sparks
Leap forth, so millions of beings arise
From the Lord of Love and return to him.

2. The Lord of Love is above name and form.

He is present in all and transcends all.
Unborn, without body and without mind,
From him comes every body and mind.

3. He is the source of space, air, fire, water,
And the earth that holds us all.

4. Fire is his head, the sun and moon his eyes,
The heavens his ears, the scriptures his voice,
The air his breath, the universe his heart,
And the earth his footrest. The Lord of Love

Is the innermost Self of all.

5. From him comes the fire that burns in the sun;
From the sky lit by sun and moon comes rain;
From rain comes food, from food the sexual seed;
All finally come from the Lord of Love.

6. From him come the scriptures, chants, and prayers,
Religious rites and sacrificial gifts;
From him come work, time, and givers of gifts,
And all things under the sun and moon.

7. From him come the gods of the natural world,
Men, beasts, and birds, and food to nourish them;
From him come all spiritual disciplines,
Meditation, truth, faith, and purity.

8. From him come the seven organs of sense,
Seven hot desires and their sevenfold objects,
And the seven levels of consciousness
In the cavern of the heart.

9. From him come all the seas and the mountains,

The rivers and the plants that support life.
As the innermost Self of all, he dwells
Within the cavern of the heart.

10. The Lord of Love is the one Self of all.
He is detached work, spiritual wisdom,
And immortality. Realize the Self
Hidden in the heart, and cut asunder
The knot of ignorance here and now.

Chapter 2

1. Bright but hidden, the Self dwells in the heart.

Everything that moves, breathes, opens, and closes
Lives in the Self. He is the source of love
And may be known through love but not through thought.
He is the goal of life. Attain this goal!

2. The shining Self dwells hidden in the heart.
Everything in the cosmos, great and small,
Lives in the Self. He is the source of life,
Truth beyond the transience of this world.
He is the goal of life. Attain this goal!

3. Take the great bow of the sacred scriptures,
Place on it the arrow of devotion;
Then draw the bowstring of meditation
And aim at the target, the Lord of Love.

4. The mantram is the bow, the aspirant
Is the arrow, and the Lord the target.
Now draw the bowstring of meditation,
And hitting the target be one with him.

5. In his robe are woven heaven and earth,
Mind and body. Realize him as the One

Behind the many and stop all vain talk.
He is the bridge from death to deathless life.

6. Where all the nerves meet like spokes in a wheel,
There he dwells, the One behind the many.
Meditate upon him in the mantram.
May he guide us from death to deathless life!

7. He knows everyone and sees everything.
It is his glory that fills the cosmos.
He resides in the city of the heart.

8. It is his power that moves body and mind.
May he guide us from death to deathless life!

9. When he is seen within us and without,
He sets right all doubts and dispels the pain
Of wrong actions committed in the past.

10. In the golden city of the heart dwells
The Lord of Love, without parts, without stain.
Know him as the radiant light of lights.

11. There shines not the sun, neither moon nor star,

Nor flash of lightning, nor fire lit on earth.
The Lord is the light reflected by all.
He shining, everything shines after him.

12. The Lord of Love is before and behind.
He extends to the right and to the left.
He extends above; he extends below.
There is no one here but the Lord of Love.
He alone is; in truth, he alone is.

PART III

Chapter 1


1. Like two golden birds perched on the selfsame tree,

Intimate friends, the ego and the Self
Dwell in the same body. The former eats
The sweet and sour fruits of the tree of life
While the latter looks on in detachment.

2. As long as we think we are the ego,
We feel attached and fall into sorrow.
But realize that you are the Self, the Lord
Of life, and you will be freed from sorrow.

3. When you realize that you are the Self,
Supreme source of light, supreme source of love,

You transcend the duality of life
And enter into the unitive state.

4. The Lord of Love shines in the hearts of all.
Seeing him in all creatures, the wise
Forget themselves in the service of all.
The Lord is their joy, the Lord is their rest;
Such as they are the lovers of the Lord.

5. By truth, meditation, and self-control
One can enter into this state of joy
And see the Self shining in a pure heart.

6. Truth is victorious, never untruth.
Truth is the way; truth is the goal of life,
Reached by sages who are free from self-will.

7. The effulgent Self, who is beyond thought,
Shines in the greatest, shines in the smallest,
Shines in the farthest, shines in the nearest,
Shines in the secret chamber of the heart.

8. Beyond the reach of the senses is he,
But not beyond the reach of a mind stilled

Through the practice of deep meditation.

9. Beyond the reach of words and works is he,
But not beyond the reach of a pure heart
Freed from the sway of the senses.

10. Sages are granted all the help they need
In everything they do to serve the Lord.
Let all those who seek their own fulfillment
Love and honor the illumined sage.

Chapter 2

1. The wise have attained the unitive state,

And see only the resplendent Lord of Love.
Desiring nothing in the physical world,
They have become one with the Lord of Love.

2. Those who dwell on and long for sense pleasure
Are born in a world of separateness.
But let them realize they are the Self
And all separateness will fall away.

3. Not through discourse, not through the intellect,
Not even through study of the scriptures

Can the Self be realized. The Self reveals
Himself to the one who longs for the Self.
Those who long for the Self with all their heart
Are chosen by the Self as his own.

4. Not by the weak, not by the unearnest,
Not by those who practice wrong disciplines
Can the Self be realized. The Self reveals
Himself as the Lord of Love to the one
Who practices right disciplines.

5. What the sages sought they have found at last.

No more questions have they to ask of life.
With self-will extinguished, they are at peace.
Seeing the Lord of Love in all around,
Serving the Lord of Love in all around,
They are united with him forever.

6. They have attained the summit of wisdom
By the steep path of renunciation.
They have attained to immortality
And are united with the Lord of Love.

7. When they leave the body, the vital force

Returns to the cosmic womb, but their work
Becomes a beneficial force in life
To bring others together in the Self.

8. The flowing river is lost in the sea;
The illumined sage is lost in the Self.
The flowing river has become the sea;
The illumined sage has become the Self.

9. Those who know the Self become the Self.
None in their family forgets the Self.
Freed from the fetters of separateness,

They attain to immortality.

10. Let this wisdom be taught only to those
Who obey the law of life's unity.
Let this wisdom be taught only to those
Who offer their lives to the Lord of Love.

11. This is the great truth taught in ancient times
By the sage Angiras to Shaunaka.
Let us adore the illumined sages!
Let us adore the illumined sages!

O M shanti shanti shanti

3157JC - The Tejabindu Upanishad

3157JC - The Tejabindu Upanishad

Jul 26, '08 9:07 AM
for everyone
1. Let us meditate on the shining Self,
Changeless, underlying the world of change,
And realized in the heart in samadhi (adoration or union with the inner god).

2. Hard to reach is the supreme goal of life.
Hard to describe and hard to abide in.

3. They alone attain samadhi who have
Mastered their senses and are free from anger,
Free from self-will and from likes and dislikes,
Without selfish bonds to people and things.

4. They alone attain samahdi who are
Prepared to face challenge after challenge
In the three stages of meditation.
Under an illumined teacher's guidance
They become united with the Lord of Love,


5-6. Called Vishnu, who is present everywhere.
Though the three gunas (qualities) emanate from him,
He is infinite and invisible.
Though all the galaxies emerge from him,
He is without form and unconditioned.

To be united with the Lord of Love
Is to be freed from all conditioning.
This is the state of Self-realization,
Far beyond the reach of words and thoughts.

To be united with the Lord of love,
Imperishable, changeless, beyond cause
And effect, is to find infinite joy.
Brahman (the infinite One) is beyond all duality,
Beyond the reach of thinker and of thought.

Let us meditate on the shining Self,
The ultimate reality, who is
Realized by the sages in samadhi.

Brahman cannot be realized by those
Who are subject to greed, fear, and anger.
Brahman cannot be realized by those
Who are subject to the pride of name and fame
Or to the vanity of scholarship.
Brahman cannot be realized by those
Who are enmeshed in life's duality.

But to those who pierce this duality,
Whose hearts are given to the Lord of Love,
He gives himself through his infinite grace;
He gives himself through his infinite grace.

O M shanti shanti shanti 

3158JC - The Paramahamsa Upanishad

3158JC - The Paramahamsa Upanishad

Jul 26, '08 9:12 AM
for everyone
1. Narada (Lord of Events) inquired of the Lord of Love:
"What is the state of the illumined man?"
The Lord replied: "Hard to reach is the state
Of the illumined man. Only a few
Attain to it. But even one is enough.
For he is the pure Self of the Scriptures;
He is truly great because he serves me.
And I reveal myself through him always."

He has renounced all selfish attachments
And observes no rites or ceremonies.
He has only minimum possessions,
And lives his life for the welfare of all.

2. He has no staff nor tuft nor sacred thread.
He faces heat and cold, pleasure and pain,
Honor and dishonor with equal calm.
He is not affected by calumny,
Pride, jealousy, status, joy, or sorrow,
Greed, anger, or infatuation,
Excitement, egoism, or other goads;
For he knows he is neither body nor mind.

Free from the sway of doubt and false knowledge
He lives united with the Lord of Love.
Who is ever serene, immutable,
Indivisible, the source of all joy
And wisdom. The Lord is his true home,
His pilgrim's tuft of hair, his sacred thread;
For he has entered the unitive state.

3. Having renounced every selfish desire,
He has found his rest in the Lord of Love.
Wisdom is the staff that supports him now.
Those who take a mendicant's staff while they
Are still at the mercy of their senses
Cannot escape enormous suffering.
The illumined man knows this truth of life.

4. For him the universe is his garment
And the Lord not separate from himself.
He offers no ancestral oblations;
He praises nobody, blames nobody,
Is never dependent on anyone.

He has no need to repeat the mantram,
No more need to practice meditation.
The world of change and changeless reality
Are one to him, for he sees all in God.

5. The aspirant who is seeking the Lord
Must free himself from selfish attachments
To people, money, and possessions.
When his mind sheds every selfish desire,
He becomes free from the duality
Of pleasure and pain and rules his senses.
No more is he capable of ill will;
No more is he subject to elation,
For his senses come to rest in the Self.
Entering into the unitive state,
He attains the goal of evolution.
Truly he attains the goal of evolution.

O M shanti shanti shanti 

3159JC - The Amritabindu Upanishad

3159JC - The Amritabindu Upanishad

Jul 26, '08 9:15 AM
for everyone
1. The mind may be said to be of two kinds,
Pure and inpure; Driven by the senses
It becomes inpure; but with senses
Under control, the mind becomes pure.

2. It is the mind that frees us or enslaves.
Driven by the senses we become bound;
Master of the senses we become free.

3. Those who seek freedom must master their senses.

4. When the mind is detached from the senses
One reaches the summit of consciousness.


5. Mastery of the mind leads to wisdom.
Practice meditation. Stop all vain talk.

6. The highest state is beyond the reach of thought,
For it lies beyond all duality.

7. Keep repeating the ancient mantram O M
Until it reverberates in your heart.

8. Brahman is indivisible and pure;
Realize Brahman and go beyond all change.

9. He is (both) immanent and transcendent.
Realizing him, sages attain freedom


10. And declare there are no separate minds.
They have realized what they always are.

11. Waking, sleeping, dreaming, the Self is one.
Transcend these three and go beyond rebirth.

12. There is only one Self in all creatures.
The One appears many, just as the moon
Appears many, reflected in water.

13. The Self appears to change its location
But does not, just as the air in a jar
Changes not when the jar is moved about.


14. When the jar is broken, the air knows not;
But the Self knows well when the body is shed.

15. We see not the Self, concealed by maya (illusion);
When the veil falls, we see we are the Self.

16. The mantram is the symbol of Brahman;
Repeating it can bring peace to the mind.

17. Knowledge is twofold, lower and higher.
Realize the Self; for all else is lower.


18. Realization is rice; all else is chaff.

19. The milk of cows of any hue is white.
The sages say that wisdom is the milk
And the sacred Sriptures are the cows.

20. As butter lies hidden within milk,
The Self is hidden in the hearts of all.
Churn the mind through meditation on it;

21. Light your fire through meditation on it;
The Self, all whole, all peace, all certitude.

22. "I have realized the Self," declares the sage,
"Who is present in all beings.
I am united with the Lord of Love;
I am united with the Lord of Love."

O M shanti shanti shanti 

3160JC - The Atma Upanishad

3160JC - The Atma Upanishad

Jul 26, '08 9:19 AM
for everyone
1. This is the teaching of (a great) sage:

Purusha (highest Spirit) manifests itself in three ways:
As outer, inner, and supreme Self.
Skin, flesh, vertebral column, hair, fingers,
Toes, nails, ankles, stomach, navel, hips, thighs,
Cheeks, eyebrows, forehead, head, eyes, outer self.
The body, subject to birth and death.

2. The inner self perceives the outside world.
Made up of earth, water, fire, air and space (akasha).
It is the victim of likes and dislikes,
Pleasure and pain, and delusion and doubt.
It knows all the subtleties of language,
Enjoys dance, music, and all the fine arts;
Delights in the senses, recalls the past,
Reads the Scriptures, and is able to act.
This is the mind, the inner person.

3. The supreme Self, adored in the Scriptures,
Can be realized through the path of yoga.
Subtler than the banyan seed, subtler
Than the hundred-thousandth part of a hair,
This Self cannot be grasped, cannot be seen.

4.The supreme Self is neither born nor dies.
He cannot be burned, moved, pierced, cut, nor dried.
Beyond all attributes, the supreme Self
Is the eternal witness (shanta atman), ever pure,
Indivisible, and uncompounded,
Far beyond the senses and the ego.
In him conflicts and expectations cease.
He is omnipresent, beyond all thought,
Without action in the external world.
Detached from the outer and the inner,
This supreme Self purifies the impure.

O M shanti shanti shanti

3161JC - Brahma Upanishad

3161JC - Brahma Upanishad

Jul 26, '08 10:04 AM
for everyone
Brahma Upanishad
brahma_upan.html
 
 .. b:ÒÉ ..
 
 
! S::òn:k:ð h c:ò m:haS:al::ð|e¤rs:ö B:g:v:nt:ö
ep:pp:l:adm:p:àcCt:Î .  edvy:ð b:ÒÉp:Ørð s:ö)et:eÄt:a
B:v:ent: kT:ö s:àj:ent: ksy:ò\: m:ehm:a b:B:Üv: y::ð
É\:ð m:ehm:a b:B:Üv: k O\:H .
 
t:sm:ò s: h:ðv:ac: b:ÒÉev:½ö v:erÅam:Î .  )aN::ð Ê\:ð
A:tm:a .  A:tm:n::ð m:ehm:a b:B:Øv: dðv:an:am:ay:ØH s: dðv:an:aö
en:D:n:m:en:D:n:ö edvy:ð b:ÒÉp:Ørð ev:rj:ö en:\kl:ö
S:ØB:Òm:x:rö y:dÏb:ÒÉ ev:B:aet: s: en:y:cCet:
m:G:Økrraj:an:ö m:aex:kv:edet: . y:T:a m:ax:ikókñn:
t:nt:Øn:a j:al:ö v:ex:p:et: t:ðn:ap:k\:üet: t:T:òv:ò\: )aN::ð
y:da y:aet: s:ös:àÄm:aká\y: . )aN:dðv:t:ast:aH s:v:aü
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y:aet: sv:m:al:y:m:ðv:ö s:Ø\:Øpt::ð b:ÒÜt:ð y:T:òv:ò\: dðv:d¶::ð
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. v:ðd Ov: p:rö jy::ðet:H jy::ðet:\kam::ð jy::ðet:ran:ndy:t:ð .
B:Üy:st:ðn:òv: sv:pn:ay: g:cCet: j:l::òkav:t:Î . y:T:a
j:l::òka|g:Òm:g:Òö n:y:ty:atm:an:ö n:y:et: p:rö s:öD:y: .
y:tp:rö n:ap:rö ty:j:et: s: j:ag:ÒdeB:eD:y:t:ð . y:T:òv:ò\:
kp:al:aÄkö s:ön:y:et: . t:m:ðv: st:n: Ev: l:mb:t:ð
v:ðddðv:y::ðn:H . y:*: j:ag:Òet: S:ØB:aS:ØB:ö en:,Vt:m:sy:
dðv:sy: s: s:ö)s:ar:ð|nT:y:aüm:i K:g:H kkýXkH p:Ø\krH
p:Ø,\:H g:ÒaN::ð ehös:a p:rap:rö b:ÒÉ A:tm:a dðv:t:a v:ðdy:et:
. y: Ov:ö v:ðd s: p:rö b:ÒÉ D:ö x:ð*:wm:Øp:òet: .. 1..
 
AT:asy: p:Ø,\:sy: c:tv:aer sT:an:aen: B:v:ent:
n:aeB:Æüdy:ö kNYö B:ÜD:ðüet: . t:*: c:t:Ø\p:adö
b:ÒÉ ev:B:aet: . j:ag:ert:ö sv:pn:ö s:Ø\:Øpt:ö t:Øriy:em:et: .
j:ag:ert:ð b:ÒÉa sv:pn:ð ev:\N:ØH s:Ø\:Øpt::ò ,dÓst:Øriy:ö
p:rm:ax:rö A:edty:Á: ev:\N:ØÁ:ðÃ:rÁ: s: p:Ø,\:H
s: )aN:H s: j:iv:H s::ð|egn:H s:ðÃ:rÁ: j:ag:Ò¶:ð\:ö m:Dy:ð
y:tp:rö b:ÒÉ ev:B:aet: . sv:y:m:m:n:skm:Â::ð*:m:p:aeN:p:adö
jy::ðet:v:üej:üt:ö n: t:*: l::ðka n: l::ðka v:ðda n: v:ðda dðv:a n:
dðv:a y:wa n: y:w m:at:a n: m:at:a ep:t:a n: ep:t:a sn:Ø\: n:
sn:Ø\: c:aNRal::ð n: c:aNRal:H p:òlks::ð n: p:òlks:H Â:m:N::ð n:
Â:m:N:H p:S:v::ð n: p:S:v:st:ap:s::ð n: t:ap:s: Ety:ðkm:ðv:
p:rö b:ÒÉ ev:B:aet: . ƽakaS:ð t:e¾wan:m:akaS:ö
t:ts:Øe\:rm:akaS:ö t:¾ð½ö ƽakaS:ö y:esm:eÀdö
s:öc:ret: v:c:ret: y:esm:eÀdö s:v:üm::ðt:ö ):ðt:ö . s:ö
ev:B::ðH )j:a way:ðrn:Î . n: t:*: dðv:a ?\:y:H ep:t:r erS:t:ð
)et:b:عH s:v:üev:edet: .. 2..
 
ÆedsT:a dðv:T:aH s:v:aü Æed )aN:aH )et:eÅt:aH .
Æed )aN:Á: jy::ðet:Á: e*:v:àts:Ü*:ö c: y:nm:ht:Î ..
 
Æed c:òt:ny:ð et:Ået: y:w:ðp:v:it:ö p:rm:ö p:ev:*:ö
)j:ap:t:ðy:üts:hj:ö p:Ørst:at:Î .
A:y:Ø\y:m:g:Òp:ö )et:m:ØWc: S:ØB:Òö y:w:ðp:v:it:ö b:l:m:st:Ø t:ðj:H ..
 
s:eS:K:ö v:p:n:ö kátv:a b:ehHs:Ü*:ö ty:j:ðdÏb:ØD:H .
y:dx:rö p:rö b:ÒÉ t:ts:Ü*:em:et: D:ary:ðt:Î ..
 
s:Üc:n:ats:Ü*:em:ty:ahÚH s:Ü*:ö n:am: p:rö p:dm:Î .
t:ts:Ü*:ö ev:edt:ö y:ðn: s: ev:):ð v:ðdp:arg:H ..
 
t:ðn: s:v:üem:dö ):ðt:ö s:Ü*:ð m:eN:g:N:a Ev: .
t:ts:Ü*:ö D:ary:ð½:ðg:i y::ðg:ev:¶:¶v:deS:üv:an:Î ..
 
b:ehHs:Ü*:ö ty:j:ðe¾¾any::ðg:m:ض:m:m:aesT:t:H .
b:ÒÉB:av:m:y:ö s:Ü*:ö D:ary:ð½H s: c:ðt:n:H ..
 
D:arN:a¶:sy: s:Ü*:sy: n::ðecCÅ:ð n:aS:Øec:B:üv:ðt:Î .
s:Ü*:m:nt:g:üt:ö y:ð\:aö wan:y:w:ðp:v:iet:n:am:Î ..
 
t:ð c:ò s:Ü*:ev:d:ð l::ðkñ t:ð c: y:w:ðp:v:iet:n:H .
wan:eS:eK:n::ð wan:en:Åa wan:y:w:ðp:v:iet:hH ..
 
wan:m:ðv: p:rö t:ð\:aö p:ev:*:ö wan:m:ض:m:m:Î .
Agn:ðerv: eS:K:a n:any:a y:sy: wan:m:y:i eS:K:a ..
s: eS:K:ity:Øcy:t:ð ev:¾aen:t:rð kñS:D:aerN:H .. 3..
 
km:üNy:eD:kát:a y:ð t:Ø v:òedkñ b:ÒaÉN:ady:H .
t:òH s:öD:ay:üem:d s:Ü*:ö e#y:a¤ö t:e¹ v:ò sm:àt:m:Î ..
 
eS:K:a wan:m:y:i y:sy: up:v:it:ö c: t:nm:y:m:Î .
b:ÒaÉNy:ö s:kl:ö t:sy: Eet: b:ÒÉev:d:ð ev:dÙH ..
 
Edö y:w:ðp:v:it:ö t:Ø p:ev:*:ö y:tp:ray:N:m:Î .
s: ev:¾any:w:ðp:v:it:i sy:ats: y:wH s: c: y:wev:t:Î ..
 
Ok:ð dðv:H s:v:üB:Üt:ð\:Ø g:ÜZH s:v:üvy:ap:i s:v:üB:Üt:ant:ratm:a .
km:aüDy:x:H s:v:üB:Üt:aeD:v:as:H s:ax:i c:ðt:a kñv:l::ð en:g:ØüN:Á: ..
 
Ok:ð m:n:i\:i en:e\ky:aN:aö b:hÞn:am:ðkö s:nt:ö b:hÚD:a y:H kr:ðet: .
t:m:atm:an:ö y:ð|n:Øp:\y:ent: D:irast:ð\:ö S:aent:H S:aÃ:t:i n:ðt:rð\:am:Î ..
 
A:tm:an:m:reN:ö kátv:a )N:v:ö c::ð¶:rareN:m:Î .
Dy:an:n::ðm:üT:n:aBy:as:a¸ðv:ö p:Sy:ðeÀg:ÜZv:t:Î ..
 
et:l:ð\:Ø t:òl:ö deD:n:iv: s:ep:ürap:H s*::ðt:Hsv:rN:i\:Ø c:aeÀH .
Ov:m:atm:a||tm:en: g:àÉt:ð|s::ò s:ty:ðn:òn:ö t:p:s:a y::ð|n:Øp:Sy:et: ..
 
UN:ün:aeB:y:üT:a t:nt:Üns:àj:t:ð s:öhrty:ep: .
j:ag:Òtsv:pn:ð t:T:a j:iv::ð g:cCty:ag:cCt:ð p:Øn:H ..
 
p:¼k:ðS:)t:ikaS:ö s:Øe\:rö c:apy:D::ðm:ØK:m:Î .
Ædy:ö t:e¾j:an:iy:ae¾Ã:sy:a||y:t:n:ö m:ht:Î ..
 
n:ð*:sT:ö j:ag:Òt:ö ev:½atkNYð sv:pn:ö ev:en:edü\:ðt:Î .
s:Ø\:Øpt:ö Ædy:sT:ö t:Ø t:Øriy:ö m:Üe¿:ü s:öesT:t:m:Î ..
 
y:datm:a )wy:a||tm:an:ö s:öD:¶:ð p:rm:atm:en: .
t:ðn: s:öDy:a Dy:an:m:ðv: t:sm:ats:nDy:aeB:v:ndn:m:Î ..
 
en:r:ðdkaDy:an:s:öDy:a v:aVkay:Vl:ðS:v:ej:üt:a .
s:öeD:n:i s:v:üB:Üt:an:aö s:a s:öDy:a ÊðkdeNRn:am:Î ..
 
y:t::ð v:ac::ð en:v:t:ünt:ð A)apy: m:n:s:a s:h .
A:Àndm:ðt:jj:iv:sy: y:ö watv:a m:Øcy:t:ð b:ØD:H ..
 
s:v:üvy:aep:n:m:atm:an:ö x:irð s:e)üv:aep:üt:m:Î .
A:tm:at:p::ðm:Ül:ö t:dÏb:ÒÉ:ðp:en:\:tp:rm:Î .
s:v:aütm:òktv:rip:ðN: t:dÏb:ÒÉ:ðp:en:\:tp:rem:et: .. 4..
 
          Ety:T:v:üv:ðdð b:ÒÉ:ðp:en:\:ts:m:apt:a ..
 
 
Brahma Upani\dsadtransliterated by: Anshuman Pandey 
[\emphapandey@u.washington.edu]16 April 1996
 

Please send comments & suggestions to sanskrit@cheerful.com

 

3163JC - Brahmavidya Upanishad

3163JC - Brahmavidya Upanishad

Jul 26, '08 10:13 AM
for everyone
Brahmavidya Upanishad
brahmavidya.html
 
.. b:ÒÉev:½:ðp:en:\:t:Π ..
sv:aev:½at:tkay:üj:at:ö y:e¾½ap:Èv:ö g:t:m:Î .
t:¹ös:ev:½aen:\p:Àö ram:c:ndÓp:dö B:j:ð ..
! s:h n:av:v:t:Ø .. s:h n::ò B:Øn:Vt:Ø ..
s:h v:iy:üö krv:av:hò ..
t:ðj:esv:n:av:D:it:m:st:Ø  m:a ev:e¾\:av:hò ..
! S:aent:H S:aent:H S:aent:H ..
AT: b:ÒÉev:½:ðp:en:\:dÙcy:t:ð ..
)s:adadÏb:ÒÉN:st:sy: ev:\N::ðr»Øt:km:üN:H .
rhsy:ö b:ÒÉev:½ay:a D:ÒØv:aegn:ö s:ö)c:x:t:ð .. 1..
!Ety:ðkax:rö b:ÒÉ y:dÙVt:ö b:ÒÉv:aedeB:H .
S:rirö t:sy: v:xy:aem: sT:an:ö kal:*:y:ö t:T:a .. 2..
t:*: dðv:as*:y:H ):ðVt:a l::ðka v:ðdas*:y::ð|gn:y:H .
et:+:ð m:a*:aD:üm:a*:a c: *y:x:rsy: eS:v:sy: t:Ø .. 3..
?gv:ðd:ð g:ahüp:ty:ö c: p:àeT:v:i b:ÒÉ Ov: c: .
A:karsy: S:rirö t:Ø vy:aKy:at:ö b:ÒÉv:aedeB:H .. 4..
y:j:Øv:ðüd:ð|nt:erx:ö c: dex:N:aegn:st:T:òv: c: .
ev:\N:ØÁ: B:g:v:andðv: ukarH p:erkiet:üt:H .. 5..
s:am:v:ðdst:T:a ½:òÁ:ahv:n:iy:st:T:òv: c: .
IÃ:rH p:rm::ð dðv::ð m:karH p:erkiet:üt:H .. 6..
s:Üy:üm:NRl:m:Dy:ð|T: ÊkarH S:£m:Dy:g:H .
ukarÁ:ndÓs:ökaS:st:sy: m:Dy:ð vy:v:esT:t:H .. 7..
m:karstv:egn:s:ökaS::ð ev:D:Üm::ð ev:½Øt::ðp:m:H .
et:+:ð m:a*:ast:T:a wðy:a s::ðm:s:Üy:aüegn:-ep:N:H  .. 8..
eS:K:a t:Ø dip:s:ökaS:a t:esm:ÀØp:er v:t:üt:ð .
AD:üm:a*: t:T:a wðy:a )N:v:sy::ðp:er esT:t:a .. 9..
p:¼s:Ü*:en:B:a s:Üxm:a eS:K:a s:a dáSy:t:ð p:ra .
s:a n:aRi s:Üy:üs:ökaS:a s:Üy:üö eB:¶v:a t:T:ap:ra .. 10..
e¾s:pt:et:s:h+aeN: n:aRiö eB:¶v:a c: m:ÜD:üen: .
v:rdH s:v:üB:Üt:an:aö s:v:üö vy:apy:av:et:Ået: .. 11..
kaösy:G:NXaen:n:adst:Ø y:T:a l:iy:et: S:ant:y:ð .
A:ð¢arst:Ø t:T:a y::ðjy:H S:ant:y:ð s:v:üem:cCt:a .. 12..
y:esm:env:l:iy:t:ð S:bdst:tp:rö b:ÒÉ g:iy:t:ð .
eD:y:ö eh l:iy:t:ð b:ÒÉ s::ð|m:àt:tv:ay: klp:t:ð .. 13..
v:ay:ØH )aN:st:T:akaS:es*:ev:D::ð j:iv:s:öwkH .
s: j:iv:H )aN: Ety:ØVt::ð v:al:ag:ÒS:t:kelp:t:H .. 14..
n:aeB:sT:an:ð esT:t:ö ev:Ã:ö S:عt:¶v:ö s:Øen:m:ül:m:Î .
A:edty:em:v: dipy:nt:ö reSm:eB:Á:aeK:l:ö eS:v:m:Î .. 15..
s:karö c: hkarö c: j:iv::ð j:p:et: s:v:üda .
n:aeB:rnD:Òae¾en:\#ant:ö ev:\:y:vy:aept:v:ej:üt:m:Î .. 16..
t:ðn:ðdö en:\kl:ö ev:½atx:irats:ep:üy:üT:a t:T:a .
karN:ðn:atm:n:a y:ØVt:H )aN:ay:am:òÁ: p:Wc:eB:H .. 17..
c:t:Ø\kl:a s:m:ay:ØVt::ð B:Òamy:t:ð c: ÆedesT:t:H .
g::ðl:kst:Ø y:da dðhð x:irdNRðn: v:a ht:H .. 18..
Ot:esm:nv:s:t:ð S:iG:Òm:ev:Â:ant:ö m:haK:g:H .
y:av:eÀÃ:es:t::ð j:iv:st:av:eÀ\kl:t:aö g:t:H .. 19..
n:B:sT:ö en:\kl:ö Dy:atv:a m:Øcy:t:ð B:v:b:nD:n:at:Î 
An:aht:Dv:en:y:Øt:ö hös:ö y::ð v:ðd Æ·t:m:Î .. 20..
sv:)kaS:ec:dan:ndö s: hös: Eet: g:iy:t:ð .
rðc:kö p:Ürkö m:ØVtv:a kÙmB:kñn: esT:t:H s:ØD:iH .. 21..
n:aeB:kndð s:m::ò kátv:a )aN:ap:an::ò s:m:aeht:H .
m:st:ksT:am:àt:asv:adö p:itv:a Dy:an:ðn: s:adrm:Î .. 22..
dip:akarö m:hadðv:ö jv:l:nt:ö n:aeB:m:Dy:m:ð .
AeB:e\:cy:am:àt:ðn:òv: hös: hös:ðet: y::ð j:p:ðt:Î .. 23..
j:ram:rN:r:ðg:aed n: t:sy: B:Øev: ev:½t:ð .
Ov:ö edn:ð edn:ð kÙy:aüdeN:m:aedev:B:Üt:y:ð .. 24..
IÃ:rtv:m:v:apn::ðet: s:daBy:as:rt:H p:Øm:an:Î . 
b:hv::ð n:òkm:ag:ðüN: )apt:a en:ty:tv:m:ag:t:aH .. 25..
hös:ev:½am:àt:ð l::ðkñ n:aest: en:ty:tv:s:aD:n:m:Î . 
y::ð ddaet: m:haev:½aö hös:aKy:aö p:arm:ðÃ:rim:Î .. 26..
t:sy: dasy:ö s:da kÙy:aüt)wy:a p:ry:a s:h .
S:ØB:ö v:a|S:ØB:m:ny:¾a y:dÙVt:ö g:Ø,N:a B:Øev: .. 27..
t:tkÙy:aüdev:c:arðN: eS:\y:H s:nt::ð\:s:öy:Øt:H .
hös:ev:½aem:m:aö l:bDv:a g:Ø,S:ØÂ:Ü\:y:a n:rH .. 28..
A:tm:an:m:atm:n:a s:ax:adÏb:ÒÉ b:عÐv:a s:Øen:Á:l:m:Î .
dðhj:aty:aeds:mb:nD:anv:N:aüÂ:m:s:m:env:t:an:Î .. 29..
v:ðdS:as*:aeN: c:any:aen: p:dp:aös:Øem:v: ty:j:ðt:Î .
g:Ø,B:eVt:ö s:da kÙy:aücCÕðy:s:ð B:Üy:s:ð n:rH .. 30..
g:Ø,rðv: herH s:ax:aÀany: Ety:b:Òv:icCáet:H .. 31..
Â:Øty:a y:dÙVt:ö p:rm:aT:üm:ðv: 
          t:ts:öS:y::ð n:a*: t:t:H s:m:st:m:Î .
Â:Øty:a ev:r:ðD:ð n: B:v:ðt)m:aN:ö
          B:v:ðdn:T:aüy: ev:n:a )m:aN:m:Î .. 32..
dðhsT:H s:kl::ð wðy::ð en:\kl::ð dðhv:ej:üt:H .
A:pt::ðp:dðS:g:my::ð|s::ò s:v:üt:H s:m:v:esT:t:H .. 33..
hös:hös:ðet: y::ð b:ÒÜy:a¹ös::ð b:ÒÉa herH eS:v:H .
g:Ø,v:V*:a¶:Ø l:By:ðt: )ty:x:ö s:v:üt::ðm:ØK:m:Î .. 34..
et:l:ð\:Ø c: y:T:a t:òl:ö p:Ø\p:ð g:nD: Ev:aeÂ:t:H .
p:Ø,\:sy: S:rirð|esm:ns: b:aÊaBy:nt:rð t:T:a .. 35..
ulkahst::ð y:T:al::ðkñ dÓvy:m:al::ðVy: t:aö ty:j:ðt:Î .
wan:ðn: wðy:m:al::ðVy: p:Á:ajwan:ö p:erty:j:ðt:Î .. 36..
p:Ø\p:v:ts:kl:ö ev:½a·nD:st:sy: t:Ø en:\kl:H .
v:àx:st:Ø s:kl:ö ev:½acCay:a t:sy: t:Ø en:\kl:a .. 37..
en:\kl:H s:kl::ð B:av:H s:v:ü*:òv: vy:v:esT:t:H .
up:ay:H s:kl:st:¾dÙp:ðy:Á:òv: en:\kl:H .. 38..
s:kl:ð s:kl::ð B:av::ð en:\kl:ð en:\kl:st:T:a .
Okm:a*::ð e¾m:a*:Á: e*:m:a*:Á:òv: B:ðdt:H .. 39..
AD:üm:a*: p:ra wðy:a t:t: UDv:üö p:ratp:rm:Î .
p:Wc:D:a p:Wc:dòv:ty:ö s:kl:ö p:erp:¯t:ð .. 40..
b:ÒÉN::ð Ædy:sT:an:ö kNYð ev:\N:ØH s:m:aeÂ:t:H .
t:al:Øm:Dy:ð esT:t::ð ,dÓ:ð l:l:aXsT::ð m:hðÃ:rH .. 41..
n:as:ag:Òð Acy:Øt:ö ev:½a¶:sy:ant:ð t:Ø p:rö p:dm:Î .
p:rtv:a¶:Ø p:rö n:ast:ity:ðv:ö S:as*:sy: en:N:üy:H .. 42..
dðhat:it:ö t:Ø t:ö ev:½aÀas:ag:Òð ¾adS:a¤Ûl:m:Î .
t:dnt:ö t:ö ev:j:an:iy:a¶:*:sT::ð vy:ap:y:ðt)B:ØH .. 43..
m:n::ð|py:ny:*: en:ex:pt:ö c:x:Ørny:*: p:aet:t:m:Î .
t:T:aep: y::ðeg:n:aö y::ðg::ð Êev:ecCÀH )v:t:üt:ð .. 44..
Ot:¶:Ø p:rm:ö g:ØÊm:ðt:¶:Ø p:rm:ö S:ØB:m:Î .
n:at:H p:rt:rö ekeWc:Àat:H p:rt:rö S:ØB:m:Î .. 45..
S:عwan:am:àt:ö )apy: p:rm:ax:ren:N:üy:m:Î .
g:ØÊa·ÛÊt:m:ö g::ðpy:ö g:ÒhN:iy:ö )y:tn:t:H .. 46..
n:ap:Ø*:ay: )dat:vy:ö n:aeS:\y:ay: kdac:n: .
g:Ø,dðv:ay: B:Vt:ay: en:ty:ö B:eVt:p:ray: c: .. 47..
)dat:vy:em:dö S:as*:ö n:ðt:rðBy:H )dap:y:ðt:Î .
dat:asy: n:rkö y:aet: es:¹Ðy:t:ð n: kdac:n: .. 48..
g:àhsT::ð b:ÒÉc:ari c: v:an:)sT:Á: eB:x:ØkH .
y:*: t:*: esT:t::ð wan:i p:rm:ax:rev:ts:da .. 49..
ev:\:y:i ev:\:y:as:Vt::ð y:aet: dðhant:rð S:ØB:m:Î .
wan:adðv:asy: S:as*:sy: s:v:aüv:sT::ð|ep: m:an:v:H .. 50..
b:ÒÉhty:aÃ:m:ðD:a½òH p:ØNy:p:ap:òn:ü el:py:t:ð .
c::ðdk:ð b::ðD:kÁ:òv: m::ðx:dÁ: p:rH sm:àt:H .. 51..
Ety:ð\:ö e*:ev:D::ð wðy: A:c:ay:üst:Ø m:hit:l:ð .
c::ðdk:ð dS:üy:ðnm:ag:üö b::ðD:kH sT:an:m:ac:rðt:Î .. 52..
m::ðx:dst:Ø p:rö t:¶v:ö y:jwatv:a p:rm:Sn:Øt:ð .
)ty:x:y:j:n:ö dðhð s:öx:ðp:acCáN:Ø g::òt:m: .. 53..
t:ðn:ðÄÏv:a s: n:r:ð y:aet: S:aÃ:t:ö p:dm:vy:y:m:Î .
sv:y:m:ðv: t:Ø s:öp:Sy:ð¸ðhð eb:ndÙö c: en:\kl:m:Î .. 54..
Ay:n:ð ¾ð c: ev:\:Øv:ð s:da p:Sy:et: m:ag:üev:t:Î .
kátv:ay:am:ö p:Øra v:ts: rðc:p:ÜrkkÙmB:kan:Î .. 55..
p:Üv:üö c::ðB:y:m:Øcc:ay:ü Ac:üy:ð¶:Ø y:T:a#m:m:Î . 
n:m:skarðN: y::ðg:ðn: m:ØdÓy:arBy: c:ac:üy:ðt:Î .. 56..
s:Üy:üsy: g:ÒhN:ö v:ts: )ty:x:y:j:n:ö sm:àt:m:Î .
wan:ats:ay:Øjy:m:ðv::ðVt:ö t::ðy:ð t::ðy:ö y:T:a t:T:a .. 57..
Ot:ð g:ØN:aH )v:t:ünt:ð y::ðg:aBy:as:kát:Â:m:òH .
t:sm:a½:ðg:ö s:m:aday: s:v:üdÙHK:b:eh\kát:H .. 58..
y::ðg:Dy:an:ö s:da kátv:a wan:ö t:nm:y:t:aö v:Òj:ðt:Î .
wan:atsv:-p:ö p:rm:ö hös:m:n*:ö s:m:Øcc:rðt:Î .. 59..
)aeN:n:aö dðhm:Dy:ð t:Ø esT:t::ð hös:H s:dacy:Øt:H .
hös: Ov: p:rö s:ty:ö hös: Ov: t:Ø S:eVt:km:Î .. 60..
hös: Ov: p:rö v:aVy:ö hös: Ov: t:Ø v:aedkm:Î .
hös: Ov: p:r:ð ,dÓ:ð hös: Ov: p:ratp:rm:Î .. 61..
s:v:üdðv:sy: m:Dy:sT::ð hös: Ov: m:hðÃ:rH .
p:àeT:vy:aedeS:v:ant:ö t:Ø Akara½aÁ: v:N:ükaH .. 62..
kÝXant:a hös: Ov: sy:anm:at:àkñet: vy:v:esT:t:aH .
m:at:àkareht:ö m:n*:m:aedS:nt:ð n: kÙ*:ec:t:Î .. 63..
hös:jy::ðet:rn:Üp:my:ö m:Dy:ð dðv:ö vy:v:esT:t:m:Î .
dex:N:am:ØK:m:aeÂ:ty: wan:m:ØdÓaö )klp:y:ðt:Î .. 64..
s:da s:m:aeD:ö kÙv:iüt: hös:m:n*:m:n:Øsm:rn:Î .
en:m:ül:sPeXkakarö edvy:-p:m:n:ض:m:m:Î .. 65..
m:Dy:dðS:ð p:rö hös:ö wan:m:ØdÓatm:-p:km:Î .
)aN::ð|p:an:H s:m:an:Á::ðdan:vy:an::ò c: v:ay:v:H .. 66..
p:Wc:km:ðüendÓy:ò,Vt:aH e#y:aS:eVt:b:l::ð½t:aH .
n:ag:H kÝm:üÁ: kákr:ð dðv:d¶::ð D:n:Wj:y:H .. 67..
p:Wc:wan:ðendÓy:òy:ØüVt:a wan:S:eVt:b:l::ð½t:aH .
p:av:kH S:eVt:m:Dy:ð t:Ø n:aeB:c:#ñ rev:H esT:t:H .. 68..
b:nD:m:ØdÓa kát:a y:ðn: n:as:ag:Òð t:Ø sv:l::ðc:n:ð .
Akarðv:eÈerty:ahÚ,karð Æed s:öesT:t:H .. 69..
m:karð c: B:ÒØv::ðm:üDy:ð )aN:S:Vty:a )b::ðD:y:ðt:Î .
b:ÒÉg:ÒenT:rkarð c: ev:\N:Øg:ÒenT:Æüed esT:t:H .. 70..
,dÓg:ÒenT:B:ÒØüv::ðm:üDy:ð eB:½t:ð|x:rv:ay:Øn:a .
Akarð s:öesT:t::ð b:ÒÉa ukarð ev:\N:ØraesT:t:H .. 71..
m:karð s:öesT:t::ð ,dÓst:t::ð|sy:ant:H p:ratp:rH .
kNYö s:¢Ûcy: n:a´ad:ò st:emB:t:ð y:ðn: S:eVt:t:H .. 72..
rs:n:a p:i´m:an:ðy:ö \::ðRS:i v::ðDv:üg:aem:en: .
e*:kÝXö e*:ev:D:a c:òv: g::ðl:aK:ö en:K:rö t:T:a .. 73..
e*:S:£v:$m::ð¢arm:ÜDv:ün:al:ö B:ÒØv::ðm:ØüK:m:Î .
kÙNRl:iö c:al:y:n)aN:anB:ðdy:nS:eS:m:NRl:m:Î .. 74..
s:aD:y:nv:$kÙmB:aen: n:v:¾araeN: b:nD:y:ðt:Î .
s:Øm:n:Hp:v:n:a-ZH s:rag::ð en:g:ØüN:st:T:a .. 75..
b:ÒÉsT:an:ð t:Ø n:adH sy:acCaekny:am:àt:v:e\:üN:i .
\:XÏc:#m:NRl::ð¹arö wan:dip:ö )kaS:y:ðt:Î .. 76..
s:v:üB:Üt:esT:t:ö dðv:ö s:v:ðüS:ö en:ty:m:c:üy:ðt:Î .
A:tm:-p:ö t:m:al::ðVy: wan:-p:ö en:ram:y:m:Î .. 77..
dáSy:nt:ö edvy:-p:ðN: s:v:üvy:ap:i en:rWj:n:H .
hös: hös: v:dð¾aVy:ö )aeN:n:aö dðhm:aeÂ:t:H .
s:)aN:ap:an:y::ðg:ÒüenT:rj:p:ðty:eB:D:iy:t:ð .. 78..
s:h+m:ðkö ¾y:Øt:ö \:XÏS:t:ö c:òv: s:v:üda .
ucc:rnp:eYt::ð hös:H s::ð|hem:ty:eB:D:iy:t:ð .. 79..
p:Üv:üB:ag:ð ÊD::ðel:¤ö eS:eK:ny:aö c:òv: p:eÁ:m:m:Î .
jy::ðet:el:ü¤ö B:ÒØv::ðm:üDy:ð en:ty:ö Dy:ay:ðts:da y:et:H .. 80..
Acy:Øt::ð|hm:ec:nty::ð|hm:t:Vy::ðý|hm:j::ð|smy:hm:Î .
A)aN::ð|hm:kay::ð|hm:n:¤:ð|smy:B:y::ð|smy:hm:Î .. 81..
AS:bd:ð|hm:-p::ð|hm:sp:S::ðü|smy:hm:¾y:H .
Ars::ð|hm:g:nD::ð|hm:n:aedrm:àt::ð|smy:hm:Î .. 82..
Ax:y::ð|hm:el:¤:ð|hm:j:r:ð|smy:kl::ð|smy:hm:Î .
A)aN::ð|hm:m:Ük:ð|hm:ec:nty::ð|smy:kát::ð|smy:hm:Î .. 83..
Ant:y:aümy:hm:g:ÒaÊ:ð|en:dðüSy::ð|hm:l:x:N:H .
Ag::ð*::ð|hm:g:a*::ð|hm:c:x:Ø\k:ð|smy:v:ag:hm:Î .. 84..
AdáSy::ð|hm:v:N::ðü|hm:K:NR:ð|smy:hm:»Øt:H .
AÂ:Øt::ð|hm:dáÄ:ð|hm:nv:ðÄvy::ð|m:r:ð|smy:hm:Î .. 85..
Av:ay:Ørpy:n:akaS::ð|t:ðj:sk:ð|vy:eB:c:ay:ühm:Î .
Am:t::ð|hm:j:at::ð|hm:et:s:Üxm::ð|ev:kay:ühm:Î .. 86..
Arj:sk:ð|t:m:sk:ð|hm:s:¶v::ðsmy:g:ØN::ð|smy:hm:Î .
Am:ay::ð|n:ØB:v:atm:ahm:n:ny::ð|ev:\:y::ð|smy:hm:Î .. 87..
A¾òt::ð|hm:p:ÜN::ðü|hm:b:aÊ:ð|hm:n:nt:rH .
AÂ::ðt::ð|hm:diG::ðü|hm:vy:Vt::ð|hm:n:am:y:H .. 88..
A¾y:an:ndev:wan:G:n::ð|smy:hm:ev:e#y:H .
Aen:cC:ð|hm:l:ðp::ð|hm:kt:aüsmy:hm:¾y:H .. 89..
Aev:½akay:ühin::ð|hm:v:ag:Òs:n:g::ðc:rH .
An:lp::ð|hm:S::ðk:ð|hm:ev:klp::ð|smy:ev:jv:l:n:Î .. 90..
A:edm:Dy:ant:hin::ð|hm:akaS:s:dáS::ð|smy:hm:Î .
A:tm:c:òt:ny:-p::ð|hm:hm:an:ndec:dÏG:n:H .. 91..
A:n:ndam:àt:-p::ð|hm:atm:s:ösT::ðhm:nt:rH .
A:tm:kam::ðhm:akaS:atp:rm:atm:ðÃ:r:ðsmy:hm:Î .. 92..
IS:an::ðsmy:hm:i´:ð|hm:hm:ض:m:p:Ü,\:H .
utkáÄ:ð|hm:Øp:dÓÄa Ahm:ض:rt::ð|smy:hm:Î .. 93..
kñv:l::ð|hö kev:H km:aüDy:x::ð|hö krN:aeD:p:H .
g:ØhaS:y::ð|hö g::ðpt:ahö c:x:Ø\:Á:x:Ørsmy:hm:Î .. 94..
ec:dan:nd:ð|smy:hö c:ðt:a ec:dÏG:n:eÁ:nm:y::ð|smy:hm:Î .
jy::ðet:m:üy::ð|smy:hö jy:ay:aWjy::ðet:\:aö jy::ðet:rsmy:hm:Î .. 95..
t:m:s:H s:axy:hö t:Øy:üt:Øy::ðü|hö t:m:s:H p:rH .
edvy::ð dðv::ð|esm: dÙdüS::ðü dáÄaDy:ay::ð D:ÒØv::ð|smy:hm:Î .. 96..
en:ty::ð|hö en:rv:½:ð|hö en:e\#y::ð|esm: en:rWj:n:H .
en:m:ül::ð en:ev:üklp::ð|hö en:raKy:at::ð|esm: en:Á:l:H .. 97..
en:ev:ükar:ð en:ty:p:Üt::ð en:g:ØüN::ð en:Hsp:àh:ð|smy:hm:Î .
en:erendÓy::ð en:y:nt:ahö en:rp:ðx::ð|esm: en:\kl:H .. 98..
p:Ø,\:H p:rm:atm:ahö p:ØraN:H p:rm::ð|smy:hm:Î .
p:rav:r:ð|smy:hö )awH )p:Wc::ðp:S:m::ð|smy:hm:Î .. 99..
p:ram:àt::ð|smy:hö p:ÜN:üH )B:Øresm: p:Ørat:n:H .
p:ÜN:aün:ndòkb::ðD::ð|hö )ty:g:ðkrs::ð|smy:hm:Î .. 100..
)wat::ð|hö )S:ant::ð|hö )kaS:H p:rm:ðÃ:rH .
Okda ec:nty:m:an::ð|hö ¾òt:a¾òt:ev:l:x:N:H .. 101..
b:ع:ð|hö B:Üt:p:al::ð|hö B:a-p::ð B:g:v:an:hm:Î .
m:hawðy::ð m:han:esm: m:hawðy::ð m:hðÃ:rH .. 102..
ev:m:ØVt::ð|hö ev:B:Ørhö v:rðNy::ð vy:ap:k:ð|smy:hm:Î .
v:òÃ:an:r:ð v:as:Ødðv::ð ev:Ã:t:Á:x:Ørsmy:hm:Î .. 103..
ev:Ã:aeD:k:ð|hö ev:S:d:ð ev:\N:Øev:üÃ:kádsmy:hm:Î .
S:ع:ð|esm: S:Ø#H S:ant::ð|esm: S:aÃ:t::ð|esm: eS:v::ð|smy:hm:Î .. 104..
s:v:üB:Üt:ant:ratm:hm:hm:esm: s:n:at:n:H .
Ahö s:káe¾B:at::ð|esm: sv:ð m:ehemn: s:da esT:t:H .. 105..
s:v:aünt:rH sv:y:öjy::ðet:H s:v:aüeD:p:et:rsmy:hm:Î .
s:v:üB:Üt:aeD:v:as::ð|hö s:v:üvy:ap:i sv:raRhm:Î .. 106..
s:m:st:s:ax:i s:v:aütm:a s:v:üB:Üt:g:ØhaS:y:H .
s:v:ðüendÓy:g:ØN:aB:as:H s:v:ðüendÓy:ev:v:ej:üt:H .. 107..
sT:an:*:y:vy:t:it::ð|hö s:v:aün:Øg:Òahk:ð|smy:hm:Î .
s:ecc:dan:nd p:ÜN:aütm:a s:v:ü)ðm:asp:d:ð|smy:hm:Î .. 108..
s:ecc:dan:ndm:a*::ð|hö sv:)kaS::ð|esm: ec:dÏG:n:H .
s:¶v:sv:-p:s:nm:a*:es:¹s:v:aütm:k:ð|smy:hm:Î .. 109..
s:v:aüeD:Åan:s:nm:a*:H sv:atm:b:nD:hr:ð|smy:hm:Î .
s:v:üg:Òas::ð|smy:hö s:v:üdÓÄa s:v:aün:ØB:Ürhm:Î .. 110..
Ov:ö y::ð v:ðd t:¶v:ðn: s: v:ò p:Ø,\: ucy:t: Ety:Øp:en:\:t:Î ..
! s:h n:av:v:t:Ø .. s:h n::ò B:Øn:Vt:Ø .. s:h v:iy:üö krv:av:hò ..
t:ðj:esv:n:av:D:it:m:st:Ø m:a ev:e¾\:av:hò ..
! S:aent:H S:aent:H S:aent:H ..
Eet: b:ÒÉev:½:ðp:en:\:ts:m:apt:a .. 
 

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