vol 4, principles of existence (tattvagranthamala), by kavyakantha ganapati muni

7/30/2019 Vol 4, Principles of Existence (Tattvagranthamala), by Kavyakantha Ganapati Muni

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COLLECTED WORKS OFVASISHTHA KAVYAKANTHA GANAPATI MUNI

VOLUME FOUR

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TATTVAGRANTHAMEEEEELEEEEE

THE BOOKON PRINCIPLESOF EXISTENCE

Editor

K. Natesan

Associate Editor

Dr. Sampadananda Mishra


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Published by

V. S. RamananPresident, Board of Trustees

Sri Ramanasramam

Thiruvannamalai

Tamil Nadu - 606603

Researched and Edited by

Kavyakantha Ganapati Muni ProjectGuru Nayana and Maharshi: The Call and the Grace Trust

1, 8th cross, Tagore Nagar

Pondicherry - 605008

Copyright

Sri RamanasramamThiruvannamalai

Tamil Nadu - 606603

First Edition 2005

Price: Rs. 300.00

Printed in India by

All India Press

Kennedy Nagar

Pondicherry - 605001


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roxzUFkekykTHE BOOKON PRINCIPLESOF EXISTENCE

fok;lwfpdkCONTENTS

Publishers Note i

Editorial ii-vii

Acknowledgments viii-x

Kavyakantha Ganapati Muni xi-xxi

Introduction to the Contents of Volume Four xxii-xxvi

4.1.

4.2.

4.3.

4.4.

4.5.

4.6.

4.7.

4.8.

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foehekalk 1

foehekalk 2

1&10

11&22

54&56

23&53

57&110

111&120

121&172

173&197

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4.9.

4.10.

yksdlwfpdkShloka Index

Roman Transliteration

tattvagranthamDDDDDlDDDDD

4.1. sadDDDDDcDDDDDrabodhinnnnnn

4.2. tattvaghaKFDQKFDQKFDQKFDQKFDQatakam

4.3. tantrahrrrrrdayam4.4. akIIIIIarDDDDDvaliUUUUU

4.5. QQQQQrnnnnnramaKKKKKagnnnnntDDDDD

4.6. saddarQQQQQanam

4.7. viQQQQQvamnnnnnmDWDWDWDWDWsDDDDD (1)



4.10. dharmDDDDDnuQDQDQDQDQDsanam

Contents of all Volumes

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198&212

213&217

219&264

265-272

273-282

283-307

308-309

310-355

356-362

363-404

405-425

426-437

438-441


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PUBLISHERS NOTE

The completion of volume three marked the end of all the

stotra writings of Vasishtha Ganapati Muni. This volume of the

Collected Works contains all his writings on tattvas or essential

principles of various aspects of the creation, human life, sipiritual

practices etc. The Muni was, indeed, one of the greatest scholar-

poets of the twentieth century. His contribution to Sanskrit is be-yond comparison.

The major works in this volume are QrnramaKagntDandviQvamnmDWsD. PrnramaKagntDcontains the valuable teachingsof the Maharshi on different aspects of spiritual practice. Here the

text is written in the form of question and answer.ViQvamnmDWsDgives details of various principles of existence. The Roman trans-

literation of the entire text provided as a part of the volume is agreat help for many readers who are not well acquainted with

Devanagari script.

I am happy to say that the work of editing the Collected Works

of the Muni in twelve volumes has been progressing very well. So

far, ten volumes are ready for printing and are going to be pub-

lished one after the other. By another year all the volumes will be

available to the eager readers and academicians.We pray that Shri K. Natesan, who has dedicated himself for

the compilation and editing of all the works of the Muni, has Sri

Bhagavans Grace and Blessings and will continue to be the in-

spiring force towards the publication of all the volumes.

We hope and believe that this volume ofThe Collected Works

of Ganapati Muni, like the earlier three volumes, will also be equally

useful and inspiring for the spiritual aspirants.

Sri Ramanasramam Sri V.S. Ramanan

Thiruvannamalai

03. 09. 2005


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ii

EDITORIAL

oUns Jhje.kksZjkpk;ZL; inkCte~ A;ks esnkZ;nhka HkkUra /okUrerhR; AA*

vande QrnramaKarIerDcDryasya padDbjam

yo medarQayadnQaWbhDntaWdhvDntamatntya.I bow down at the Lotus-Feet of Sage Sri Ramana, the great

Teacher, who has shown me the Self-effulgent Supreme Lord

beyond nescience.

vkskjonua oU|a dohukekfnea dfoe~AoUns x.kir nsoa ujosk/kja xq#e~ AA

oOkDravadanaWvandyaWkavnnDmDdimaWkavim

vande gaKapatiWdevaWnaraveIadharaWgurum.

I bow to the adorable God Ganapati, Pranava-faced, the origi-

nal Poet of poets, the Guru in human disguise.

osnScksZ/kors fxjka foyflrS% lEeksneqkors

/khjSHkkZjrlwfjfHkcZyors iwoSZ% izfrkors AeU=kS% fe=kors egkpj.kS% vkpk;Zy{ehorsdkO;S% d.Bors f/k;k /kuors dLeSfpnLeS ue% AA

vedairbodhavate girDWvilasitaiU sammodamudrDvate

dhnrairbhDratasuribhirbalavate purvaiUpratiIFhDvate

mantraiUmitravate maharIicaranaiUDcDryalakshmnvate

kDvyaiUkaKFhavate dhiyDdhanavate kasmaicidasmai namaU.

*The first verse here is by Ganapati Muni and the remaining three are by

Sri Kapali Sastriar.


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iii

His wisdom is founded on the Vedas. With scintillating speech

he is poised in Bliss. His strength has its foundation on thesteadfast seers of this sacred land of Bharata. He stands firm

by the realisations of the ancients. The mantras are his close

companions. It is his good fortune to have the Maharshi as

his guru. His voice reverberates with poetry. His intellect is

his wealth. Salutations to him, the Ineffable.

nsgsu nwjksfi nk u nwj% izh.kkfr ;ks u% Lej.ksu fl)% AdFka uqfp=ka rfnna p ;Lekr~ fojktls Roa n;kluLFk% AA

dehena duropi hrdDna duraUprnKDti yo naU smaraKena siddhaU

kathaWnu citraW tadidaWca yasmDt virDjase tvaWhrdayDsanasthaU.

Though physically not near to us, thou art close to our hearts.

Thy presence is intense by the mere remembrance that makes

us happy. No wonder for thou reignest shining in our hearts.

Bowing down to all my gurus, I am indeed very happy

that I have been chosen as an instrument to carry out the most

heart-fulfilling work of editing the Sanskrit writings of my beloved

guru,Vasishtha Kavyakantha Ganapati Muni, most affection-

ately known as Nayana (as called by Bhagavan Sri Ramana

Maharshi). I am very certain and also feel strongly that it is only

the Divine grace and power of the Maharshi and Nayana that

have guided me to undertake this work, whatever the outer cir-

cumstances might appear to be. Besides, I am also clear that it is

the Divine Grace which has prepared me over many long years

for this work. Therefore, with utmost humility, I would like to

write these few lines as an editorial for the Collected Works ofthe Muni.

Vasishtha Ganapati Muni was a colossal figure of wis-

dom and tapas, and there is no doubt that he was the most pro-

lific author of spiritual writings in Sanskrit in the 20th century. His


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iv

writings reflected the depth and vastness echoing Vedic spiritual-

ity, encompassing varied topics, like verses of adoration to differ-ent deities (in various metres), verses depicting the principles of

existence, aphorisms on a vast array of subjects, prose writings

such as commentaries, on Dyurveda, on astrology and even in the

form of novel. However, most of his writings have not yet been

published. The Muni, a genuine spiritual seeker who attained to

great heights and depths of spiritual realisation and wrote exten-

sively on various topics, was never concerned in the matter of the

preservation and publication of his writings. Those close to the

Muni knew that he would simply hand over many of his writings

to his disciples and would not ask for the same again, and in the

process many were slost. Nevertheless, the writings of the Muni

were an outpouring of his tapas, the souls seeking for the Eter-

nal. Therefore, these are not only of great spiritual value but alsoimmensely important from a socio-cultural viewpoint, and need to

be preserved for ages to come.

I came to the lotus-feet of Sri Ramana Maharshi in the

year 1922 through my first Sanskrit teacher, Sri Vasudeva Sastry.

I met Ganapati Muni for the first time in 1926. Munis son, Sri

Mahadeva Sastry, was my Sanskrit teacher in the Municipal High

School where I studied. The Muni used to come to the schooland speak to us at length on various topics (under the auspices of

the Sanskrit Association). It was at this time that the Muni initi-

ated me into certain mantras. Out of my simplicity, once I asked

him as to how to master the Sanskrit language. His reply was

immediate, direct and simple. He advised me to read and write all

his works again and again, leaving the rest to the Grace. His

advice became a mantra, which has primarily governed the rest

of my life till date. I started collecting all his works and have been

reading and writing them again and again. Although these efforts

eventually took me over completely, I feel it was really the grace


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v

of Bhagavan Ramana which worked within me. Soon I began this

noble work. Bhagavan noticed it with a watchful eye. He wouldsometimes ask me if I had a specific writing. He would often ask

for my notes, see them and even make copies in different lan-

guages. I consider myself blessed, as there were occasions when

Bhagavan Ramana himself would write some of the verses of the

Muni (which I did not have in my collections) in my note-book in

his own hand-writing. (The facsimile of a few of these are pub-

lished at the end of the editorial for the delight of the readers.)

Most of my collections of the Munis writings have come

from the late Sri D.S. Viswamitra of Sirsi in North Karnataka,

who had collected these from Sri Mahadeva Sastry, son of the

Muni. I had made several trips to Sirsi, enjoyed the most gratify-

ing hospitality of this family for months, when I used to sit and

copy the works. I was also happy that I could provide some ofthe originals and other works of the Muni which Sri Viswamitra

did not possess. I have also collected many other writings of the

Muni from some of his disciples like T.K. Sundaresa Iyer,

Viswanatha Swamy, Raju Sastry, Vasudeva Sastry, Appu Sastry

and Pasupathy Sastry. As mentioned earlier, some of the writings

I received from the gracious hands of my beloved guruSri Ramana

Maharshi himself.In my effort towards editing these writings of the Muni, I

have taken a simple approach. I have classified these into differ-

ent volumes such as adoration, aphorisms, commentaries, etc. The

arrangement of these writings in a particular order, appearing in a

specific volume, follows either the nature of the work or its aca-

demic importance. The arrangement does not reflect chronology

as the dates of many writings are not available.

One could write volumes on the Munis style and diction.

My aim here is not to attempt anything on this point. The Muni,

being an aIFDvadhDnn, could write simultaneously on many topics


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vi

during a given period of time. Depending upon his inspiration,

before completing one work, he would start another. He wouldsometimes revise and rewrite the same topic several times. For

the sake of the totality of presentation, I have included several of

these incomplete and revised versions, since I did not want to

choose one from the other. But in the case of the Munis mag-

num opus, umDsahasram, which was revised seven times, only

the final version has been given in the first volume of this Col-

lected Works.

I understand the need for an English transliteration and

translation, which most readers look forward to. But for the time

being, I have decided to compile the Collected Works of the Muni

concentrating on the original Sanskrit texts with only the Roman

transliteration. However, I feel that the translation of the work will

take its own time, as it is well understood that the translation ofany spiritual writing is not an easy task.

Dr. Sampadananda Mishra of the Sri Aurobindo Society,

Pondicherry, a promising Sanskrit scholar in his own right, has

helped me in editing and organising these Collected Works. It is

my great pleasure to say that Dr. Mishra has been devoting a

considrable amount of time with great responsibility of editing the

Collected Works of the Muni. He has not only prepared the ShlokaIndices for first, second, third and fourth volumes but also has

taken the responsibility of checking the correctness of the San-

skrit texts for all the volumes and preparing the Roman translitera-

tion. I have immense pleasure in having Dr. Sampadananda Mishra

as the Associate Editor of the Collected Works of the Muni.

The first three volumes of the Collected Works cover all

the stotrawritings of the Muni. This volume has all the writings of

the Muni on various tattvas related to human life, spiritual

sDdhanD, tantric practices and theories of creation, written in the

form ofQlokas. The most important text in this volume is the


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vii

ramaKagntDwhich contains the teachings of the Maharshi on

various aspects of spiritual sDdhanD. The Introduction to theContents of Volume Fourhas short notes on each title appearing

in this volume.

I sincerely pray for the grace of Bhagavan Sri Ramana

Maharshi and Ganapati Muni, so that the work is completed with

perfection and in time. It is with a great sense of humility and love

that I dedicate this editorial work to Sri Ramana Maharshi andGanapati Muni, mygurus, and to Sri M. P. Pandit of Sri Aurobindo

Ashram, Pondicherry, who always appreciated my efforts in pre-

serving the gurus writings.

Sri Ramanasramam K. Natesan

Thiruvannamalai

22.9.2005


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The sacred work of editing and publishing the Collected

Works of Kavyakantha Ganapati Muni would not have been pos-

sible without the Grace of Bhagavan Sri Ramana Maharshi and

Nayana. I have also felt the Grace and blessings of Sri Aurobindo

and The Mother in taking up this work. Inwardly, I have been

constantly guided by the Grace of these great spiritual personali-ties. I have also received concrete help from Sri Kapali Sastriar

and Sri M.P. Pandit. My heart melts with gratitude to these great

souls, who have been my constant guiding spirit.

Divine help works through human instruments. Many noble

people, friends and others have been a source of constant en-

couragement and I have drunk the spirit of courage and enthusi-

asm offered by them. Among these include Sri V. S. Ramanan,

President, Board of Trustees, Sri Ramanasramam,

Thiruvannamalai; Sri Vamadeva Shastri (David Frawley), Direc-

tor, American Institute of Vedic Studies, U.S.A.; Dennis Hartel,

Sri Arunachala Ashram, U.S.A.; Sri S. Shankara Narayanan, a

well-known disciple of Sri Kapali Sastriar; Sri Alan Jacobs and

his wife, Jane Adams of Sri Ramana Foundation, London; Sri

J.G.K. Murthy, Chennai; Sri A. R. Natarajan, Sri Ramana

Maharshi Center for Learning, Bangalore; Sri J. Jayaraman, Sri

Ramanasramam and the late Sri G.L. Kantham, Guntur.

This work would not have been possible but for the

caring and loving touch of Sri D.S. Viswamitra and his wife, Srimati

Kamakshi, daughter, Srimati Indrani, and sons, Sri Divaspati and

Sri Brahmanaspati of Sirsi (North Karnataka). I can only say thatit has been possible to bring out the Collected Works of the Muni

only because of this family, who, as trustees have preserved these

for posterity. I am grateful to the entire family for their loving support.

All the photographs of Bhagavan Sri Ramana Maharshi

ACKNOWLEDGMENTS


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and Ganapati Muni are, copyright of Sri Ramanasramam,

Thiruvannamalai. I am grateful to Sri V. S. Ramanan, President,Board of Trustees, for allowing me to print the photographs in this

Collected Works. Sri A. R. Natarajan, Bangalore, and Dennis

Hartel, U.S.A. have also helped me in getting some photographs.

I thank them for their support. Madam Jane Adams is the artist

who has drawn the beautiful pencil sketches of the Muni. I am

thankful to her and Alan Jacobs of Sri Ramana Foundation, Lon-

don, for permitting me to publish these in the Collected Works.The publication of the book from handwritten manuscripts

through the use of computer was a new experience for me. Typing,

proof readings, page formatting, planning the entire layout were pos-

sible due to the sincere efforts of Dr. Sampadananda Mishra and

his wife, Prashanti. I cannot imagine publishing the Collected

Works without their help. I sincerely feel that they were specially

chosen and brought into contact with me by the unseen hands of

Grace for the completion of this work. Dr. Sampadananda Mishra

is a budding Sanskrit scholar in his own right and he has helped me

immensely in organising and editing the Collected Works. I am,

indeed, very happy to have him as the Associate Editor of the Col-

lected Works of the Muni. I am very grateful to him and his wife for

all their help and support. I bless and wish them all the very best.

I am grateful to Mr. Rand Hicks of Integral Knowledge

Study Centre, Pensacola, and Mr. Dennis Hartel of Arunachala

Ashrama, New York, USA, for their helpful suggestions.

A few copies of the third Volume of the Collected Works

of the Muni were sanctified by offering at the lotus feet of Bhagavan

Sri Ramana Maharshi at Sri Ramanasramam, Tiruvannamalai, on

26th August 2005. A formal release of the Volume was also madein a simple ceremony on the same day at Ramanasramam. I am

grateful to all those who were present on this occasion. I am thankful

to Sri V.S. Ramanan, President, Sri Ramanasramam, for organising

the function. The first copy of the book was recieved by me from


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the hands of Swami Ramananda Saraswati.

I thank to Mr. Pratap Reddy, Bangalore (a disciple ofB.K. Subiah of Madikeri in Karnataka), for his generous contri-

bution. I am greatful to all the well-wishers who have contributed

immensly to the Kavya-kantha Ganapati Muni Project,

Pondicherry. I am indebted to all of them for their support and

encouragement. Sri Vamadeva Sastri (Dr. David Frawly), Direc-

tor, American Institute of Vedic Studies, U.S.A. has not only been

the source of continuous inspiration but also has contributedgenerouly, which has made the publication of the Collected Works

possible. I have no words to thank other than expressing my sin-

cere feeling of gratitude.

I must express my deep gratitude to the Trustees of Sri

Gitagovinda Pratisthanam, Pondicherry, for their constant support

to us in the undertaking of this project.

Sri Saphal of the All India Press, Pondicherry, has taken

special interest in printing this Volume. I feel indebted to him for

bringing out the book in a beautiful way in a short time.

Finally nothing would have been possible without the help

of my family members. My wife, Smt. Gnanambal, who is not

with me physically at this stage, has done a lot of personal sacri-

fice. She helped me to carry on with the Munis work by taking

the family load on herself. She was an ardent devotee of Bhagavan

and Nayana. I can feel her happiness and satisfaction and continual

encouragement from a different plane even now. My children and

their families have supported me constantly during this work.

I bow down again to the Grace which made me its instru-

ment in carrying out this work.


Thiruvannamalai

22. 09. 2005


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xi

KAVYAKANTHA GANAPATI MUNI

AN INTRODUCTIONTOHISLIFEANDWORKS

Vasishtha Kavyakantha Ganapati Muni (1878-1936)be-longs to the rare race of intellectual and spiritual giants who

crowded into the narrow corridors of the last quarter of 19th and

first four decades of the 20th

century to endow life, letters and allendevours with meaning, purpose and altitude. He was a valiant

soldier in the cause of Truth and Divinity. For communing with the

Divine, certainly he was well-endowed, gifted as he was with mar-

vellous powers of mind, intellect and soul. Even highly learned

people of our time wonder at his indubitable versatile genius, keen-

ness of perception and understanding of our modern problems,

though he had never been to school all his life. His powers of

intellect and intuition had solved and untied many mystic knots.

His wide scholarship and studies in religious lore harmonized in

him all religions and schools of philosophy. He was a master of

metaphysics and his gift transported him into regions whence he

could see the entire manifestation. In fact, he belonged to the or-

der of the Rig Vedic seers who were gods among men.The Munis life story is sweet and all-absorbing and has

been beautifully rendered in the famous biography VDsiIFha

Vaibhavam by his foremost disciple, Sri Kapali Sastriar. Ganapati

Muni was born in Kalavarayi near Bobbili in Andhra Pradesh on

17th November1878. He belonged to a family of Sri Vidya ini-

tiates (in vDsiIFha gotram), which had actually migrated from a

village near Kumbakonam in Tamil Nadu in the late 16th or early17th century (later the family was well-known as the

Ayyalasomayajulu family). His parents, Narasimha Sastry and

Narasamamba, had three sons, Ganapati being the middle one.


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Nearly a year before his birth, on the holy day ofrathasaptamn,

his mother had been to the famoussurya (Sun) temple at Arasavalli(near Srikakulam in Andhra Pradesh) to offer her prayers and

worship. She stayed overnight in the temple after the traditional

worship to the Lord. In the next early morning she had a dream in

which a beautiful woman with golden divine radiance emerged

from the corridors of the temple, approached her with a shining

pot of fire and giving it in her hands vanished. To her utter aston-

ishment, the moment the fire pitcher came into contact with her, it

entered her womb and assumed the form of a child. Soon after

her return to home from Arasavalli, she showed signs of preg-

nancy. She believed that her child was a divine gift of God agni

(fire). While she was waiting to deliver the child, her husband,

Narasimha Sastry, had gone to the holy city of Kashi (Benares in

Uttar Pradesh) in November 1878, where he also had a uniqueexperience. When he was performing tapas in the ohuKoi-

gaKapati temple (near Visweswara Ghat) he had the vision of a

little child emanating from the Deity and coming near him. After

these wonderful experiences by both parents, Ganapati was born

in the parental home of his mother on 17th November 1878. The

father appropriately named his second son Ganapati, rooted in his

conviction that the child was an emanation of God Ganapati him-self. It may be noted that the Vedic deity agni (Fire) is none other

than gaKapati described in thepurDKas and worshipped in the

tantras. Ganapati himself was conscious of his divinity. He has

expressed this in his most famous poem UmDsahasram and has

said that he was born as an amsa (portion) of God Ganapati. He

has also expressed his conviction about the identity between him

and God Ganapati, the guiding spirit of his corporeal existence, in

his workHerambopasthDnam (Glory of Ganapati).

Ganapati was educated entirely at home. His father,

Narasimha Sastry, like his ancestors, was an expert and well-


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poetry) on him forthwith. He was only 22 years old then (details

are in Volume 11).Ganapati repaired to the south of the country in his 25th

year. From Kanchipuram he came to Arunachala (Thiruvannamalai)

in 1903 to perform tapas. He visited twice Sri Brahmana Swamy

(who was later named as Bhagavan Sri Ramana Maharshi by

Kavyakantha himself) before he accepted a teachers job at Vellore

in 1904. Later in 1907, he resigned his job at Vellore and returned

to Arunachala. It was at this stage that he sought and gained the

grace of Sri Brahmana Swamy (Bhagavan Sri Ramana Maharshi).

An intellectual and spiritual giant who had high achievements to

his credit and a host of followers as well, Kavyakantha still felt

that his lifes purpose was not fulfilled. He remembered Brahmana

Swamy whom he had met earlier and approached him for his grace

and gain inner realization, peace and true import oftapas that hestill lacked. On 18.11.1907 Kavyakantha approached Brahmana

Swamy, who was staying in the Virupaksha cave, and prostrating

himself at his feet said in a trembling voice: All that has to be

read I have read, even Vedanta Sastra I have fully under-

stood. I have performed japa and puja to my hearts con-

tent. Yet I have not up to this time understood what tapas

is. Hence have I sought refuge at thy feet, pray enlightenme about the nature of tapas.For quite sometime Brahmana

Swamy gazed silently at Kavyakantha. He broke his 11 years of

long silence and spoke gently, If one watches where his no-

tion of I springs, the mind will be absorbed into that.

That is tapas. If a mantra is repeated and attention is di-

rected to the source where the mantra sound is produced,

the mind will be absorbed in that. That is tapas.The scholar-

poet was filled with joy to have found his guru, and announced

that the upadeQa (teaching) was original, and that Brahmana

Swamy was indeed a maharshi and should be called so thereaf-


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ter. He gave the full name Bhagavan Sri Ramana Maharshi to

Brahmana Swamy, whose original name was Venkataraman. Thus,the meeting was of profound significance not only for Kavyakantha

but also for the world at large, which could learn from such a high

authority about the real stature of Bhagavan Sri Ramana Maharshi,

the Silent Sage of Arunachala. Following this momentous meet-

ing, Ganapati composed his great devotional poem,

UmDsahasram, a thousand verses in praise of UmD, the Divine

Mother, as a part of his tapas in gratitude to the great Goddess

for having given him the Maharshi as his Guru (Master). This work

is the magnum opus of Sri Vasishtha Ganapati Muni.

The Muni had the unique experience ofkapDlabheda. In

the summer of 1922 at the Mango cave of the Arunachala hills,

the Muni had several yogic experiences, arising from deeper parts

of his being and invading his physical consciousness (resulting ingreat physical pain). During this, he visited his Master and told

him of his inner and physical experience. His most compassionate

Master, Sri Maharshi, comforted him by placing his lotus hands

on his head. On the very night, he had the experience of the culmi-

nation ofkuKoalinnsDdhanD, resulting in the most unique experi-

ence ofkapDlabheda. His cranium was broken into two parts; a

distinct sound caused by the breaking arose from the passage,which joins the two holes of the ears. A line of smoke going out of

the head was perceived there. The Muni later spoke to his dis-

ciples about this yogic experience and that this has been men-

tioned in the sixth chapter of the taittnriyopaniIad, quoting

vyapohya QirIakapDle bhurityagnau prati tiIFhati (having sepa-

rated the two parts of the cranium, he stands established in Fire as

BhuU, the earth element) and mentioned several great effects of

the power of yoga experienced at this time with their secrets. It is

usually believed that the physical effects of this great experience

are such that the body cannot sustain long following this event.


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However, in his case, with the strength of his own tapasyDand

the Grace of his most compassionate Master, he lived for fourteenlong years (although he had to observe certain physical restric-

tions, such as that he could not shave his head nor could put his

bare feet on the ground) after this experience. This event speaks

volumes on the extraordinary nature of his tapasyD and the fact

that he was perhaps the greatest Master oftantra born on this

earth. In fact, the final revision of his magnum opusUmD-

sahasram after this experience, remains, testimony not only to his

supreme mastery over the tantras but also his ability to find the

reconciliation and concordance between the Vedic, Upanishadic

and the Tantric schools of thoughts. The kapDlabheda experi-

ence also reconfirms the conviction that he was the direct aWQa

(portion) of the Vedic deity agni (who resides as the power of

kuKoalinnin the mulDdhDra of human beings).The poet seer Kavyakantha Ganapati Muni met

Sri Aurobindo on 15thAugust 1928. He stayed at the Sri Aurobindo

Ashram for about a fortnight. During this stay at the Ashram, the

Muni meditated with The Mother a few times. After one such

meditation, The Mother expressed that the Muni was a real yogi

who could plunge into great depths the moment he started medi-

tation and that she had not so far found any person abiding in Herspiritual consciousness as Ganapati Muni did. Further, at the in-

stance of Sri Kapali and Sri S. Doriswamy Iyer, the Muni trans-

lated some portions of Sri Aurobindos The Mother

(mDtrtattvaprakDQikD) in chaste Sanskrit verses with some notes.

On reading the Munis translation, Sri Aurobindo seems to have

very generously observed, It far excels the original. It is also

worth mentioning that the Muni presented to Sri Aurobindo the

last and final version of hisUmDsaharam (written in his own hand-

writing after his experience ofkapDlabeheda) with specific notes

on each chapter before his meeting in 1928.


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It is more than six decades since the great Kavyakantha

Ganapati Muni passed away in 1936. He was a great tapasvn,whose one aim in life was the restoration of BhDrata MDtD(Mother

India) to her ancient greatness. Unlike others who aim at libera-

tion for themselves, this great soul believed that he must obtain the

grace of God not for himself but for the nation and through it for

the betterment of the world. Towards that consummation he had

done penance since his early years and this, too, very rigorously

during the last years of his life.

The Vedic seers were by no means recluses from the af-

fairs of the world. In fact, these Vedic seers made themselves the

superior vehicle through which the divine forces of heaven played

for the welfare of humanity. To become one such perfect instru-

ment in the hands of the Maha Shakti was the goal towards which

Ganapati worked and dedicated his entire life. Although the Muniwas a giant personality, he was very humble in his day-to-day life.

This can be proved by two incidents in his divine life. The Muni

and his beloved disciple, Daivarata, did tapas in Padaivedu near

Vellore in the year 1917. As a result of the tapas, certain Mantras

were revealed to his disciple Daivarata. Ganapati Muni, the guru,

recorded the Mantras as they came down from the lips of Daivarata,

his disciple. He even wrote a commentary on the Mantras, asSankara did for his disciple, Hastamalaka. There is yet another

incident to which I would like to draw the attention of the readers.

The Muni was verily a fountain of love and affection for his pupils

and followers far and near. This did not deter the guru and QiIya

from having a difference of opinion at times. The Muni blessed Sri

Kapali Sastriar and permitted him to follow Sri Aurobindo.

A scholar poet, Sri Vasishta Ganapati Muni has many spiri-

tual and other writings in Sanskrit to his credit. UmDsahasram,

gntamDlD, ramaKagntD, ramaKacatvDriWQatand saddarQanam

are a few titles well-known among his disciples and others. But


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very little is known about his other numerous Sanskrit writings,

covering a wide variety of topics: praises and prayers to variousdeities (stotras), poetic compositions (kDvyas), philosophy

(darQana), logic (nyDyaQDstra), medical science(Dyurveda),

astrology and astronomy (jyotiIaQDstra), commentaries (bhDIya),

novel (DkhyDyikD), letters (patrDKi) and other research works.

His versatility can also be judged from his writings sDmrajya-

nibandhanam (a proposed constitution for India) and

lDlibhDIopadeQa (a new language for the Indian people). He was

spontaneous in composing all these either in verse form (Qlokas)

or in the form of aphorisms (sutras) or prose form (gadya). Nev-

ertheless, all these were the result of his tapas, an outpouring of

his soul in seeking or gratitude to the Divine.

Of his stotrakDvyas,umDsahasram, indrDKisaptaQati,

pracKoacaKoitriQatnand gntamDlDare meant for those longingfor a great spiritual realisation. The indrasahashranDma is a com-

position of thousand names ofindra culled from theRigveda,

which are strung into a garland of one hundred and eight verses.

The ramaKacatvDriWQat (40 verses in praise of Bhagavan

Sri Ramana Maharshi) is chanted daily both at the Sri Ramana

Ashramam and in innumerable homes of the devotees of

Sri Ramana Maharshi. The Muni had an unique ability of render-ing philosophical thoughts in the form of poetry (Qlokas), and his

writings viQvamnmDWsD, ramaKagntD, saddarQanam and

tattvaghaKFDQatakam remain in testimony to this.RamaKagntD

is in the form of recordings of questions put forth by disciples and

the answers given by the Maharshi and is one of the most cher-

ished writings of the Muni. His saddarQanam is the Sanskrit ren-

dering of Sri Maharshis Tamil writing, ulladu narpadu (Forty

Verses on Reality) on which his beloved and learned disciple,

Sri T.V. Kapali Sastriar, has written a faithful commentary in

Sanskrit. This reflects the spirit of Sri Maharshis original teachings.


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Of his vast and variety ofsutra writings, it would be diffi-

cult to single out any one as more meritorious than the others.DaQamahDvidyDsutram (the ten cosmic powers of the Divine

Mother as described in the tantras) is an outstanding composi-

tion, in which the Muni has described the ten cosmic aspects of

the Divine Mother and their significance. Here he has also brought

out the association of these ten cosmic aspects of the Mother

described in the Tantra with the corresponding Vedic deities.

Thereby, not only he has been able to bring forth a link between

the Vedas, Upanishads and Tantras, but also has been successful

in dispelling several wrong conceptions on the significance of these

deities. These compositions reflect Munis great powers of Yogic

perception. The way in which he has expounded the different dei-

ties such as kDln, tDrD, sundarn, bhuvaneQvarn, pracaKoacaKon,

etc., and correlates them to the Vedantic concepts has once for allremoved all antagonisms and has bridged the so-called gulf be-

tween the Vedantic and Tantric schools of philosophy.RDjayoga-

sDrasutra is a short and concise exposition of the Upanishadic

methods of the inner quest. Caturvyuhasutra is a revelation of

the cosmic divinities wherein he has expounded the four important

emanations of the Vedic deity Indra (DkDQa, kDla, vidyutand

surya).JaiminnyatarkavDrtikam is his own interpretation of thesutras of Jaimini, where he has advocated that the Vedas are in-

deedpauruIeyam (of human origin). Further, in this he has given

his own interpretation of the mnmDWsDphilosophy, placing it on a

higher pedestal in relation to Vedanta. His QabdapramDKacarcD

also discusses the origin of Vedas. PacajanacarcD and

vivDhadharmasutram are related to social aspects. In the former

one the practice of untouchability is condemned with the au-

thority ofQDstras. Inthe latter he deals with marriage as a sacra-

ment. His other sutra writings also include cikitsDnuQDsanam

(Dyurveda) and gaKaka-kaKFhDbharaKam (astronomy) as well


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as sDmrDjya-nibhandhanam (a proposed constitution for India).

The prose writings of Vasishtha Ganapati Muni too areextensive and these include: commentaries on several texts including

Vedas and Upanishads; study on the different characters of the

great epic poemMahDbhDrata; letters to Sri Ramana Maharshi,

The Mother of the Sri Aurobindo Ashram, and others.

His commentaries on Rigvedicmantras and the nQopaniIad,

though brief, are revealing and illumining. The Muni has given his

own original spiritual interpretation of the mantras, and he was

highly critical of the ritualistic interpretation of Rigvedic mantras

by Sayana. His commentary on the nQopaniIadis original and is in

the light of the teachings of Sri Ramana Maharshi. His bhDrata-

caritramnmDWsD is unique as it establishes a link between some

of the important characters of the mahDbhDrata and those men-

tioned in the Vedic texts. ramaKagntD, saddarQanaand the com-mentary on the upadeQasDram (thirty verses written by Sri Ramana

Maharshi in Sanskrit), are most popular writings of the Muni

which reveal the greatness of the teachings of Sri Ramana

Maharshi.

His novel,purKD, in Sanskrit, though unfinished, is unique

in many ways. The style and diction that the Muni used here make

it an unparalleled novel of his time. It not only depicts the ability ofthe Muni to write beautifully and spontaneously in Sanskrit prose,

but it also records his power of expressing the feelings of the heart

and not just the logic of the mind.

In the letters of the Muni to Sri Maharshi and The Mother

of the Sri Aurobindo Ashram, one can find the art of letter-writing

in Sanskrit. Through these letters he was able to express lucidly

his deepest aspirations, concepts and thoughts.

However, it is difficult to summarise the thoughts, percep-

tions and literary ability of the Muni. The Muni, indeed, was a

versatile genius and can be compared with Kalidasa and Shankara


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in poetic renderings, with Vyasa in sutrawritings and with Patanjali,

Shabara and Shankara in writing commentaries. The writings ofthe Muni are not just some products of literary activities but are

the records of his unique Yogic experiences and subtle visions and

will be a guiding spirit and lamp for the centuries to come.


Thiruvannamalai


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All the stotra writings of the Muni have been compiled in

the first three volumes of the Collected Works. This is the fourth

volume containing Munis writings on the principles of existence.

Therefore this volume is titled as tattvagranthamDlD. The Munis

writings on the tattvas are available in two forms - one in the form

ofQlokas and the other in the form ofsutras or aphorisms. This

volume contains all his writings on different aspects of human life,

spiritual sDdhanD, tantric practices, principles of creation etc. that

are written in the form ofQlokas. His sutra writings on a wide

range of topics including the principles of existence will appear inthe fifth and sixth volumes of the Collected Works of the Muni.

These writings of the Muni resonate the depth and the breadth of

his realisations and conscequent vibrant outpour of his conscious-

ness.

In three chapters, sadDcDrabodhinnenumerates the codes

of conduct for the man. The first chapter deals with what is sin and

what is virtue, and prescribes the ways by which man can reachthe state of purest being. The second chapter prescribes the rules

to be followed in daily life. The third deals more with the common

attitude that men must have in order to lead a peaceful and happy

life.

On his way to Gokarna, the Muni halted at many places

and spent some time there with his disciples. It was in

Vadabhandeswara near Udupi that he stopped for a few days.

Some of the local pundits were much eager to see the poetic tal-

ent of the Muni in composing extempore poetry. For their delight

the Muni composed one hundred verses in one hour and recited

INTRODUCTIONTOTHE

CONTENTSOF VOLUME FOUR


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before them. Therefore this is titled as tattvaghaKFDQatakam.

This piece of Munis metaphysical writing describes the principlesofjnvDtmD,paramDtmD and their relationship. In fact the es-

sence of the teachings of the Vedic seers is put here in the form of

Qlokas.

Tantrahrdayam is an incomplete work of the Muni on

Tantra. This is one of his early writings on the different personali-

ties of the Supreme Mother. This was written much before the

Muni had the experience ofkapDlabheda. Therefore it lacks the

stamp of the original ideas of the Muni which are reflected in his

later writing (daQamahDvidyD sutram) on this subject. This in-

complete work entitled as tantrahrdayam, in six sections, de-

scribes in detail various aspects of the Tantra philosophy, espe-

cially the varKamDtrkDs and the daQamahDvidyDs. Along with

the main features of the mahDvidyDs, the muni also has dealt withthe anuvidyDs. But, unfortunately only five of the ten mahDvidyDs

have found expression by the Muni in this work. Here, the first

section titled as abhidhDna-paFal, describes all the seed sounds

and the deities associated with them. The second section entitled

kDlnpaFala deals with kDlnmahDvidyD, one of the ten great per-

sonalities of the Supreme Mother or daQamahDvidyDs. KDlnis

the aspect of the Supreme Mother representing might. She is theSupreme Time-force. As thepDcaka-Qakti of Rudra she cooks.

She cooks everything in the cauldron of the cosmos. The third

section titled tDrDpaFala, deals with the goddess Tara who is fur-

ther described as nnlasarasvatn. She represents the sound-force,

the primordial nada. A very important declaration is made here by

the Muni that if this vidyD is received from a woman as guru then

one can attain instant siddhi. This reveals the tradition of woman

guru in the Tantra. The fourth section entitled sundarnpaFala, deals

with tripurasundarnmahDvidyD. She represents beauty, and is

further described as lalitD, kumDrn, IooaQnand bDlD. At the end


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of this section the Muni says that these three mahDvidyDs are

parDvidyDor the supreme knowledge. According to him kDlnandtDrD are the two different forms ofkriyDQakti or the power of the

dynamic Energy, and sundarnis thejDnaQakti or the power of

knowledge. KDlnis further said to be the form ofprDKa or the life-

force, and sundarnis said to be the form ofciti or consciousness.

The bhuvaneQvarnform of the Supreme Mother is described in

the fifth section and is titled as bhuvaneQvarnpaFala. She repre-

sents the vast vision. She is the perceptive power of the Supreme

from which the creation proceeds. Another form of this goddess

is annapurna who removes the poverty of the adorer. Next sec-

tion deals with tripurabhairavnmahDvidyD. She represents the

effulgent charm. Earth, heaven and the intermediate space be-

tween earth and heaven, these three are said to be the abode of

this goddess. Thus, she is immanent in all the three worlds. On theearth she is in the form of fire, in the mid-air she is in the form of

lightening, and in the heaven she is the reflection of Sun. She is

called bhairabnbecause she is dreadful to all those who cling to

separative consciousness, love discord and division. With this ends

the tantrahrdayam of the Muni. A complete and elaborate de-

scription of all these mahDvidyDs is given in his daQamahD-

vidyDsutram which was written after his kapDlabheda experi-ence. This will appear in the fifth volume of the Collected Works

of the Muni.

AkIarDvali enumerates the deities, qualities and powers

of the letters of Sanskrit alphabet. In the Tantrik tradition these

letters are considered as the seed-sounds. This section by the

Muni deals with all the letters of the Sanskrit Alphabet.

RamaKagntD of the Muni is an invaluable and most au-

thentic writing on the instructions of the Maharshi on many themes

of spiritual importance and various aspects ofsDdhanD. The en-

tire text is in the form of questions and answers. These questions


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were asked to the Maharshi by some of his sincere disciples. The

Muni was present in all these sessions of question and answer andhe himself also had raised certain questions. There are three hun-

dred verses in the text divided into eighteen chapters. All the verses

are composed in anuIFup metre except a few in the eighteenth

chapter in which metres like drutavilambitam, vasantatilakD,

rathoddhatDand svDgatD are employed. From the contents point

of view ramaKagntD throws much light on many obscure and un-

explained shastric points. Self-enquiry is the primary purpose of

this teaching. Brahmashri Kapali Sastris commentary on this is a

great help in the understanding of the verses of this text. There are

altogether thirty-seven questions asked by several disciples of the

Maharshi such as the Muni, Daivarata, Vishalakshi, Yati

Yoaganatha, Bharadwaja, Kapali Sastri and others. Each chapter

deals with a theme, informs about the occasion, the exact date onwhich the question was asked, and the answer to the question

given by the Maharshi. The subject matters of all the eighteen

chapters oframaKa-gntD are related to spiritual practice and

sDdhanD. The first chapter deals with the importance of the spiri-

tual practice. The second chapter speaks of the essence of

Maharshis teaching. The role ofjapa and mantra is described in

the third chapter. While the fourth chapter discloses the secret ofknowledge, the fifth chapter reveals the secret of the hrdayavidyD.

Various methods of controlling the mind are enumerated in the

sixth chapter. The seventh and eighth chapters give details of the

nature of self-enquiry, the purpose of religious rituals and four

ashrams. The ninth chapter explains how all knots of heart and

mind are disentangled by self-enquiry. The tenth chapter advo-

cates universal brotherhood for the welfare of mankind. Secret

harmony between knowledge and siddhi is the subject matter of

the eleventh chapter. The twelfth chapter speaks about the rela-

tionship between Qakti and QDkta. Woman and sannyaDsa is the


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subject of discussion in the thirteenth chapter. The fourteenth chap-

ter takes exposition ofjnvanmukti for discussion. True natureofQravaKa, manana and nididhyDsana - the three instruments

of devotion is discussed in the fifteenth chapter. A full discussion

on bhakti or devotion is done in the sixteenth chapter. The seven-

teenth chapter gives a detailed exposition on the attainment of

self-knowledge. The concluding chapter is entirely devoted to

verses in praise of the Maharshi.

SaddarQanam is the Sanskrit rendering of Bhagavan

Ramana Maharshis original Tamil writing Ulladu Napardu. This

rendering is done by the Muni. Brahmashri Kapali Sastri has writ-

ten a commentary on this. This commentary is as important as the

original verses. Realisation of Truth is the subject matter of this

text.

There are three different parts ofviQvamnmDWsDgiven inthis volume. Out of these three only the first part is complete and

second and third are incomplete. In all these verse the Muni dis-

cusses about the principles ofnQvara, Qakti, all gods and god-

desses, the individual soul, the descent of the Divine, the means of

worship as propounded in the Upanishads. The text also deals

with the concepts of heaven, hell, various link-worlds, and the

final liberation. The self-evident nature of the Veda and variousother principles related to the existence are discussed in these

verses ofviQvamnmDWsD.

DharmDnuQDsanam has only two chapters in this text. In

the first chapter, the Munni discusses about good and bad deeds,

virtues and vices, that which lead towards dharma and that which

lead towards adharma. The second chapter deals with the cre-

ation of the four varKas - brDhmaKa, kIatriya, vaiQya and Qudra.


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38/294

7lnkpkjcksf/kuh

vkfnkskSo R;skq ekrja firja xq#e~A

;frua rkila o`)a T;sa ok Hkzkrja uj% AA 51AA

uklk/kwuka pfj=kkf.k iBsr~ lsu if.Mr% Alk/kwukfeo xhrkfu dfofHkyksZHknwfkrS% AA 52AA

xk;skklfUr xhrkfu dkenwfkrpsrlke~ Aos;kukelrhuka ok jkxks ;=kkfHko.;Zrs AA 53AA

dkys dkys uj% oq;kZnkfnR;L; ueLfre~ ArnUrjs fg foL; izHkq% ijeiw#k% AA 54AA

gqrkkua ueLoq;kZ}sfne/;xra tu% AijL; T;ksfrkLrL; izrhoa fg onfUr re~ AA 55AA

ueLoq;kZnqHks lU/;s kfHkwrs iztkirs% AvKkusu ra ikia r)UrhR;kxek txq% AA 56AA

firk |kStZuuh Hkwfejkpk;ZLrq c`gLifr% Aiwtuh;k% iz;su oUnuh;k rs =k;% AA 57AA

gksrO;exkS lU/;klq leqf;snsorke~ Alk iwtk ijek izksk l ;KLrUegn~ozre~ AA 58AA

n|knso ;Fkkkf ;kpekuk; ekuo% Avk[;krk /kherka JsSnkZus fg cgoks xq.kk% AA 59AA


39/294

8 roxzUFkekyk

u gU;kr~ izkf.kua dfr~ xkseuq;kS fokskr% A

euq;soI;gL; gR;k ?kksjk izdhrrk AA 60AA

ijf;a u x`h;kr~lkfxTokyk fg nk#.kk Axzg.kkr~HkLelkr~ oq;kZ|k% iq.;a p nsfguke~ AA 61AA

ijL; u gjsf}ka nfjL; fokskr% AnfjL; ra foka loZukkk; dYirs AA 62AA

xPNsr~ rhFkkZfu iq.;kfu iq.;kU;k;rukfu p Aink u rkMsnU;a rRija oekuue~ AA 63AA

folx kr% oq;kZr~ ;ks ekxsZoylks tu% Al loSZ?k`Z.k;k ;qDrSeZgka ifjHkw;rs AA 64AA

folx kr% oq;kZUeuq;ksuko`rs LFkys Aizk;ks ;=k u lkjks tukukeqiyH;rs AA 65AA

vkReu% lg/ke.;ka jr oq;kZrko`rkS Ar=k /keZ dke lUrfr izfrfrk AA 66AA

.ki{ks prqnZ;ka vE;ka p oqgwfnus AlkUR;ka ikS.kZekL;ka p kLra jfrfootZue~AA 67AA

ozrh fnukfu euqtks ;kofUr ozrekpjsr~ArkofUr uSo Hkk;kZ;ka lEizlT;sr dgfpr~ AA 68AA


40/294

9lnkpkjcksf/kuh

footZ;s}/kw;ksxa uj% Jk)fnusofi A

firj% izkiUR;sra ;a kqoza ;skq eqfr AA 69AA

izkKks jtLoyka Hkk;k uSo xPNsfu=k;s AveY;ka rnk izkgqukZj kkfonks tuk% AA 70AA

x`fg.k u cykPNsnfuPNka jksxdkrke~AxHkZHkkjkoHkqxka ok tjr ok xrkrZoke~ AA 71AA

u ijL; f;a xPNsRlkfxTokyk fg nk#.kk Axeukn~HkLelkRoq;kZ|k% iq.;a p nsfguke~ AA 72AA

ekrja xq#Hkk;k ok xPNu~irfr ekuo% AHksnks u fo|rs dfkrqj?ksz rL; p AA 73AA

jktHkk;kZ fe=kHkk;kZ Hkk;kZ lPNksf=k;L; p Aiq=kh p Hkfxuh Jw% vxE;k xq#nkjor~ AA 74AA

dU;ka u nwk;s|kskka Js;Ldkeks tu% Dofpr~ AoqI;fUr nsorkLrLeS dU;k ;su iznwfkrk AA 75AA

u xPNsf}/koka ukj j{kUeyekReu% ArL;ka iztk fg ltkrk fofugfUr oqy};e~ AA 76AA

Hkk;kZ iquHkwZ% fnf/kkks% Loh;So u ijkuk A;|xzs fnf/kkqLrL;k% rL; lk rq ijkuk AA 77AA


41/294

10 roxzUFkekyk

hrka /kusu ;ks os;ka xPNsnYiefrtZu% A

u l osoyeFksZu opZlk p fo;qT;rs AA 78AA

u fufk)a u fofgra ;r~ deZ rq rnkpju~ AuSo ikih HkosUeR;ksZu Hkosnfi iq.;oku~ AA 79AA

vfunsZks fokskL; iq#kLrwiy{kd% Ah;ksxkRiqafl ;Rikia rRiqa;ksxkk ok f;k% AA 80AA

,rnkpkjlkekU;a ri vkpjrksfnre~AujlgL; iq=ks.k ujJs;ksfHkykfk.kk AA 81AA

AA bfr JhHkxoUegkje.kkUrsokfluks okflL; ujflaglwuks%x.kirs% fr% lnkpkjcksf/kuh lekk AA


42/294

11ro?k.Vkkrde~

;a fonq/kZoya oska gjsjrqyrstl% A;% izyEcklqja gRok pozs yksdL; eye~AA 1AA

cysu fofLerk ;L; i`fFkoh lpjkpjk A.kL;kfi p iwT;ks ;ks cHkwokxztrka xr% AA 2AA

lkZ.kL;kakeuUrkfe~vuUrukekueeqa uekfe A

jkea r`rh;a je.kh;xk=kajekfuoklkuuiq.Mjhde~AA 3AA

vFk roa izo{;keks ;L; Kkukf}eqP;rs Abg eUnefreZR;ZfLrrhkqZHkZolkxje~AA 4AA

djiknkfnla;qks ;ks;a nsg% iz;rs Ad lksgeFkok izk.k% d psr% fdeqrsrjr~AA 5AA

vga oqrLlek;krks xfe;kfe p oq=k ok ALorU=k% ijrU=kks ok nklks okak% l ,o ok AA 6AA

foHkwr;% drhkL; ;kfHkO;kZfena txr~Ark bR;kn;% izkk ftKklqfHkjusdk% AA 7AA

ro?k.Vkkrde~


43/294

12 roxzUFkekyk

mkjkf.k rq nkkfu rSLrS% izkKS% i`FkDi`Fko~ A

rsu lh.kZer;ks HkoUR;fi euhfk.k% AA 8AA

,oa ros foizdh.ksZ rSLrSjkpk;ZHkkfkrS% Aonke ,oa fu/kkZ;Z ;PNs;ks ;PNra ije~ AA 9AA

izdkkekuk Hkwrskq lokZoLFkklq loZnk AloksZkek fot;rs fpnsdk loZeyk AA 10AA

; HkkLdjfoEcLFk% ijekRek lehfjr% An;s ;ksLenkns HksnkHkkoLr;ks% Jqr% AA 11AA

ijeL; p thoL; HksnsR[kHkqoksfjo AvkReRoeqHk;ksfLl/;sRlUrrSdkfUora dFke~AA 12AA

izKkuRoa Jqra y{e cz.k% ijekReu% Athosfi ;rs srnLeSrU;:fif.k AA 13AA

;fn fl)kUrrks Hksnks thokReijekReuks% A^^roeL;k** fnokD;kukeFkZkI;utqHkZosr~ AA 14AA

bZja txqjkRekue`k;ks eU=knku% AokensokEHk.khxkf/kiq=kizHk`r;ksu?kk% AA 15AA

;kosgs LofoHkzkfUrLrkon~fHkkksgehkr% A;nkRekua fotkukfe rnk lksga u lak;% AA 16AA


44/294

13ro?k.Vkkrde~

vUr;kZfe.kehkkua onUR;U;sfi rf}n% A

rUers n;L;So thoRoa ifjdfYire~ AA 17AA

vUr;kZeh Lo;a tho% kjs.kkfHkHkkfkr% A,oa ros lqfoKkrs dyg% dks uq fo|rs AA 18AA

rLekRdfkkoekU;ks ;L;skks fn jktrs AvkReu% ijea LFkkua n;a xh;rs cq/kS% AA 19AA

n;a ;U=klkkekRek fo|qRleks er% AvkReuks n;s psk ;U=ks psk p fo|qr% AA 20AA

vLekoa n;a izksDra thoL;k;rua egr~ Alw;ZL; e.Mya izksehkL;k;rua egr~ AA 21AA

frLrq nsorkJskLloZosnizHkkfkrk% Ar=kkx izFkea fok ;ks Hkwyksdifr% Le`r% AA 22AA

bUa f}rh;a tkuhr HkqoyksZdifrLrq ;% Aok;kssUL; rqY;Rok}k;qokZ=k f}rh;d% AA 23AA

r`rh;Llfork izks% LoyksZdL;kf/kuk;d% Amrkgks bU ,oSdks nsoftxr% ifr% AA 24AA

rstLrq fnfo rL;So Hktrs lw;Z:irke~Ai`fFkO;kefx:iRoa n;s pkRe:irke~ AA 25AA


45/294

14 roxzUFkekyk

rstks cfgxZra izkgqjxhUjfo:ide~ A

rnsokUrLlekfoekResfr ifjxh;rs AA 26AA

vkfnR;kuka }knkkuka Ks;k nSor:irk A,dknkkuka #k.kka foKs;k izk.k:irk AA 27AA

olwuk xhrekuka yksdkReRoa euhfkfHk% A,rs =k;ks nsox.kk% ldykxelEerk% AA 28AA

oloLRof/kyksoa L;qjkfnR;LRof/knSore~ Av/;kRea dhrrk #kLrofon~fHkop{k.kS% AA 29AA

vkfnR;kukega fo.kqfjfr .kLe`fr% Lo;e~ArLeknkfnR; ,ok;a ;kslkS fo.kq% izxh;rs AA 30AA

ik.khfU;a ;nhkL; yksdfkYifop{k.ke~ ARokja nSora rL; equ;LlEizp{krs AA 31AA

osnL; ekrk kCnkRek ikousH; ikouh A;k okDleLrukFkL; rsoks cz.kLifr% AA 32AA

l ,o lfork uke izks% oSu if.MrS% AfHk|rs lforqLlks;a lw;Ze.Myokpdkr~ AA 33AA

;su lo fol`tfr =kSyksD;{ksegsros ArRizkgqfjfU;a fe=kLrSoreqnh;Zrs AA 34AA


46/294

15ro?k.Vkkrde~

vUr;kZehfr ;LloZHkwrkuka n;fLFkr% A

thoks oSkuja uke rL;kaka nSora fonq% AA 35AA

iknLlokZf.k Hkwrkfu ;nL; ijekReu% Avak% iknsfU;k/khkLrLekRlalkjpkyd% AA 36AA

e.Mys Ro;esokakks fo.kqfjR;fHk/kh;rs An;s Ro;esokak% izksks oSkujks cq/kS% AA 37AA

fufkR;=k ;sr% loZlxZizorZde~Arfa ijeskL; /kkrk rL; rq nSore~ AA 38AA

;suknnkfr ldya jlkfn txrka izHkq% AbfU;a jluk[;a rksoks o#.kks er% AA 39AA

;su ft?kzfr Hkwrsk% losZkka deZokluk% Arn~?kzk.ke;Zek rL; nsoks ukU;Lrrks ;e% AA 40AA

bfU;a Jo.ka uke ;nhkL; izdhrre~ AfooLonk[;ekfnR;ekeuUR;L; nSore~AA 41AA

fnXnsork[;k rL;So HkorhR;uqkqJqe Al iqekUofurk lk ok HkosfO;s rq foxzgs AA 42AA

fo|qwia ija T;ksfruZ;ua ijesfkrq% AvFkok ldya T;ksfruZ;ua lEizdhR;Zrs AA 43AA


47/294

16 roxzUFkekyk

nsokukeLenknhuka Hkwrkuka p leUrr% A

;flk/kua T;ksfr% lgk{kL; nSore~AA 44AA

bfU;k.kka oja p{kqnsZokuka okloks oj% A;{kqokZloa osn l osn ldya txr~ AA 45AA

o`=kk[;k relks Ks;k kk[;k T;ksfrkLrFkk ArLek}`=kL; gUrkja kekp{krs cq/kk% AA 46AA

v{.kksjUrLlekfoekfnR;a oklokRede~ A/;k;UxzfUFk=k;a fHkok iz;kfr ijeka xfre~ AA 47AA

iwkk uke ; vkfnR;% l RofxfU;nSore~ Akjhjesk iq.kkfr losZkka p kjhfj.kke~ AA 48AA

Hkwnsork[;k rL;So HkorhR;uqkqJqe Al iqekUofurk ok lk HkosfO;s rq foxzgs AA 49AA

Hkx% dhrHkZxks y{ehHkZxks ekgkRE;eqP;rs AHkx% dkeLlek[;krks Hkxks ja leh;Zrs AA 50AA

Hkx ,o Le`ra oh; ;kfi Hkx% Le`r% A,oa foHkwfrLrq Hkxks eul% [kyq nSore~AA 51AA

pUkfHk/kkua rL;So HkorhR;uqkqJqe Al iqekUofurk ok lk HkosfO;s rq foxzgs AA 52AA


48/294

17ro?k.Vkkrde~

r}Ura ijeskkua HkxoUra izp{krs A

izR;Xkka equhuka p HkxoPNCn b;rs AA 53AA

y{eh% dke oh; p ekgkRE;a p i`FkfXo/ke~Afl)kuka Kku;qkuka izfrfrfUr psrfl AA 54AA

,oa }knk pkfnR;k O;k[;krkLronkuk Aizojs.k oflkuka ujlgL; lwuquk AA 55AA

,rskka gsrqHkwrk ;s izk.kk ,dknk Le`rk% AAHkwrkRedkLrk HkwrskfoHkwrh% izkgq#kek% AA 56AA

#k.kka izk.k:ik.kka lw;kZ.kka nsorkReuke~A,dRoa ;ks fotkukfr rooskk l mke% AA 57AA

oSkujL; LFkkua rq i`fFkoh lEizdhrrk Al izks% izFkeks nsoks nsorkroosfnfHk% AA 58AA

vLekoa inokSo foHkks% dekZLina ine~AKkuL;So inkfHk[;k /keZHkwrL; xh;rs AA 59AA

,sja n;s Kkua loZHkwrskq Hkklrs Areaka ikFkoa izkgqLrFkk oSkujfon% AA 60AA

fcEcs ;nSja Kkua fnuukFkL; Hkklrs AfnO;a reaka HkkkUrs rFkk fo.kqa euhfk.k% AA 61AA


49/294

18 roxzUFkekyk

mikf/kokrks xk;UR;qHkkS p iq#kkrh A

iwoZL; izfrfcEcksU;% iwoZ% L;kUe/;eL; rq AA 62AA

losZkkefi HkwrkukeUrjs Hkkfr ;|fi AoSujks;a izFke% i`FkfXoxzgotr% AA 63AA

rFkkfi Hkqfo ltkrks ;ks ewyiq#kks egku~ Ar=kSo nsork[;kfrjfHkekufokskr% AA 64AA

RopLrq nsork nsoh ;k HkwukZjhLo:fi.kh ArL;k i`fFkoh LFkkua fotkuhr fop{k.kk% AA 65AA

rqkkjnhf/krscEca ;eL; LFkkueqP;rs Afir.kkefi losZkka uk;dLl izdhrr% AA 66AA

fo.kksyZ{ehlesrL; LFkkua L;kRlw;Ze.Mye~ AoSoq.Bfefr rL;So uke xhra ijScqZ/kS% AA 67AA

/kkrk lk{kkRij% izksks HkDR;ksfLrq foHkwfrkq AlesfjfU;a chtkkfy oLRoso ror% AA 68AA

vU;skka nsorkuka rq LFkkua e/;eeqP;rs A,oa LFkkukfu ;ks osn nsokuka l rh uj% AA 69AA

vkfnR;kuka ifro.kqokZloks e#rka ifr% Afir.kka ;e bZkku% ifroSZkujks fokke~ AA 70AA


50/294

19ro?k.Vkkrde~

vkfnR;sH;ks }knksH;ks fHk|Urs fo.kqlsodk% A

vkfnR;k mHk;sH; fHk|rs lw;Ze.Mye~AA 71AA

fkoLRosdknk% izk.kLroka fux|rs A,k nSorka rq oklokkkfrfjP;rs AA 72AA

oLrqrks nsorSoSdk izfrLFkkua izdhrrk Arf}Hkwr; ,okU;kLrkRLFkkuskq dhrrk% AA 73AA

i`fFkO;kRek olqfj;a kqLrq olqjEe;% Avfx:iks olqHkkSZeks ok;q:iks olqcqZ/k% AA 74AA

fLFkjks olqo; wiks olqLlksekRedkkh A|q:iLrq olqthZoLlw;Z:iks olqLRolkS AA 75AA

osfpsox.kkUHkkSekUolwukp{krs fon% Ae/;eLFkkUnsox.kku~ #kaLrq ifjp{krs AA 76AA

vkfnR;kuqkeLFkkuxrku~ nsox.kku~fonq% ALFkwykfegkHkkxHkw;LRokRlksfpkrqjh AA 77AA

losZkkeI;f/kkua ija cz izdhrre~ AvkdkkoRloZxra rkstLleqnkre~AA 78AA

vLekoa n;s ;k nsokuka n;s p ;r~ A;k fcEcs Hkxor% lw;ZL; fnfo jktr% AA 79AA


51/294

20 roxzUFkekyk

;fLeUlosZ o;a pkfi ;fLeUlosZfnokSdl% A

;fLeUHkkuqUek ;fLefkU ikod% AA 80AA

;fLeUok;qekZrfjk ;=kkdkkks egku;e~ A;=kkiks ;=k i`fFkoh ;fLeUlo izfrfre~ AA 81AA

rnsrfkeZya cz T;ksfr% ijee{kje~ Arf}Kk; rh eR;ksZ HkoskkU;su gsrquk AA 82AA

cqf)% ijkph lalkja izorZ;fr nsfguke~ Acqf)jso ija Kkua ;k izrhph euhfk.kke~ AA 83AA

vgkjks f}/kk izkKS% kq)kskq) brh;Zrs Ansgkfnfok;kskq)% kq)% LokReSdxkspj% AA 84AA

vkq)k /kh% ijkph L;kPNq)k izR;XxfrHkZosr~ AizrhP;k vijks ;ksx% izoDrqa osu kD;rs AA 85AA

vkq)kgfrekZ;k Kkua kq)k Rogfr% AvfUo;kgrsewZya fokq)kgfrHkZosr~AA 86AA

nsgkRecqf);kZoRL;knLekoa nsg/kkfj.kke~ArkoklonLekfHkoZrrO;a ijkRefu AA 87AA

;nk izrhph f% L;knLekoa ronkuke~ Arnk nkL;kUegknq%[kkf}eqf% lEiztk;rs AA 88AA


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21ro?k.Vkkrde~

ijrU=ks oqrLlkS[;a LokrU=;a eqf#P;rs A

nsgkfHkekuek/kw; LorU=kLlq[kokUHkosr~AA 89AA

nsgkfHkekuh RokkkfHkLloZrks nwfkrkk;% AvknkS Loeulks nkl% ijskka Hkfork rr% AA 90AA

euks ;su ftra rL; nkL;nq%[ka fou;fr AvdkeL; oqr% d ok HkforO;a egkReu% AA 91AA

bna foKk; ;kka ;Fkkseuqfrfr AxrHksnLl yHkrs Hkxokj.kke`re~ AA 92AA

_fkfHkokZensok|S;Zn~a eU=knkfHk% ArL; kkL; lkjks;a e;k lx` dhrr% AA 93AA

vLekfHkLldySekZU;ks HkxokUcknjk;.k% A;sukFkZofUr lw=kkf.k pfjs ronkuk AA 94AA

l pkfi HkxokUekU;kjks fonqkka oj% A;su Hksnefr/kwZrk thokReijekReuks% AA 95AA

ekU;Ll ;frjktksfi izifk;sZu nkrk Afopk;Z ldya kka HkkuqxzgdkE;;k AA 96AA

vakkorkj% iouL; ekU;kse/o ek/ohrqfyrksf;q% A


53/294

22 roxzUFkekyk

;ks Hksnokna dFk;kjskq

loksZkeRoa LoHkqoks cHkk.k AA 97AA

l pkfi oHkkpk;ksZekU;ks cqf)erka oj% Akq)k}Srera ;su LFkkfira /kj.khrys AA 98AA

Jhd.BLl p lEekU;LlokZxefokkjn% A;su kSoera HkwE;ka ;ksfxyk?;a izorre~AA 99AA

cz nkL;su ;ksxsu Kkusu p euhfk.k% AvpZ;UrfUr;Ur% izkiqoUrhfr es efr% AA 100AA

osnkUlkkkrdkUldykfUopk;Zizkpke`xkxekka ereknnku%A{ks=ks Q.khjdyktfurL; iqalks?k.Vkkra x.kifr% dfojkMdkkhZr~AA 101AA

AA bfr JhHkxoUegkje.kkUrsokfluks okflL; ujlglwuks%x.kirs% fr% ro?k.Vkkroa leke~AA


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23rU=kn;e~

vfHk/kkuiVy% izFke%

Jhd.B% oskoksdkjks fuo`fkjfydLFkyh Aizfrk o`kekdkjksuUrks ukjk;.kksfgjkV~AA 1AA

bdkjks ek/ko% lw{eks fo|k nf{k.kykspue~ AkkfUrfewrxksZfoUn bZdkjks okeykspue~AA 2AA

vejskks fo.kq#% L;kfnfU/kdk nf{k.kJqfr% Akks?khZk% JqfrokZek nhfidk e/kqlwnu% AA 3AA

_dkjks nsfodk uklk HkkjHkwfrffoe% A_dkjks okeuklk L;kUeksfpdk okeuksfrfFk% AA 4AA

dkj% Jh/kj% LFkk.kq% ijk nf{k.kx.Mx% Alw{ek gjks khoskks nkeks okex.Mx% AA 5AA

Lkw{ekerk in~eukHkkS f>.VhkksHkxk vf; Ankeksnjks/kjks KkukerSdkjLrq HkkSfrd% AA 6AA

vksdkjkI;k;uh l|kstkrk% lkZ.kks f}t% Av/kks f}tks oklqnso vkfoO;kfiU;uqxzg% AA 7AA

rU=kn;e~


55/294

24 roxzUFkekyk

iz|qeks fcUnqjowzjks O;kse:ik fcya kkh A

lxksZfu#)ksuUrkL;kUegklsuk folxZd% AA 8AA

ph ks/khjks czk d% l`fnZf{k.kks Hkqt% Anf{k.k% owiZj% [k% L;kf).Mhjks xnh AA 9AA

gsjEcks ef.kcU/kks x% kkhZikUrd% Lefr% Anf{k.kkfyewy% [kM~xh es/kk fkokske% AA 10AA

laKSd#% kh L;kn Y;xza dkjd% AoweZyks okeckgqks gyh Lo.kZnsork AA 11AA

N% kfu% owiZjks okeks eqlyh |qfrjsdo~ AtLrq kwyh fLFkjk okeef.kcU/krqeqZ[k% AA 12AA

fLFkfrokZekyhewya ik;tskks >dkjd% A;e% loksZ kh flf)okZekY;xzx k% AA 13AA

LdUnks eqoqUn% lkseskks nf{k.kks#tZjk p V% AuUnt% okfyuh n{ktkuqykfyukS p Bs AA 14AA

{kkfUrInkydks uUnh Mdkjks n{kxqYex% A


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25rU=kn;e~

o`.kks n.Mh fokkyk{kh oketkuq Fkdkjd% A

v=khkks kfnuh lR;ks n% kSyks okexqYex% AA 17AA

lO;iknkyhewyU/ks ehuizhfrlkRork% Aus okek?;zyhkukfnuheskkkSj;% AA 18AA

yksfgrks nf{k.ka ik kwjLrh{.kk u`i is AQdkjs rq fk[kh jkSh okeik tuknZu% AA 19AA

vHk;k Hkw/kj% i`Nkxyk.Mks cdkjd% Afoewr}j.Mskks ukfHkuk Hkdkjos AA 20AA

es egkdkyoSoq.BrUksnjfnokdjk% A;s ;kequksjks ok;qRoXokfy{kqRiq#kkskek% AA 21AA

nf{k.ka foxzgL;k/k ksf/kuh #fpjks cyh AjDrefxHkqZtskks jsQLrU=kskq xh;rs AA 22AA

fiukdhk% doqsk% f;k kks cykuqt% Aekal/kkrqoZlqerh ydkj% ifjdhrr% AA 23AA

okea dyscjL;k/k mRdkjh ;knlka ifr% Acky% [kM~xhjks esn% lfyya p odkjd% AA 24AA

nkfnn{kik.;Urks o`k?kksfLFkcosj% Akd.kZ% lq[ka e`R;q% ko.kZ% ifjdhrr% AA 25AA


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26 roxzUFkekyk

nkfnokeik.;Urks ekksrsjks o`k% A

i#k gfjkHkk kdkj% ifjdhrr% AA 26AA

nkfnn{kiknkUr% kqoza galk;ks Hk`xq% Ale;% lfrsfr ldkj% ifjdhrr% AA 27AA

nkfnokeiknkUrks ojkgks uoqyhj% Av#.kk xxua izk.kks gdkj% ifjdhrr% AA 28AA

n;k|qnja ;kek Gdkjks foey% fko% AlaorZdks nk|kL;a {ks otzk u`gfjx`Zge~AA 29AA

;=kkkU;ofkkfu laKk;keqkj=k ok AHkkxks nf{k.k m/oksZ ok r=k xzkks fop{k.kS% AA 30AA

l[;su oq=kfpRlaKk l[;kfHkjfi oq=kfpr~ ADofpwis.k ;ksxsu Dofpnko`frrks fyis% AA 31AA

l|kstkrUpwMfek=kfonqP;rs Arkjdks cz osnkfnLrkj iz.koks /kzqo% AA 32AA

ph /kjk kkfUrjuq.kHkkuq%fyk% izlwuk;q/kchteqe~A

ks/khj% o`.kxfrfewr%kkhfeyUrks jluk p dkyh AA 33AA


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27rU=kn;e~

ks/khjLFkkuxrs ojkgs

dkY;so xkSjh fxfjtk =kik p AyksdL; jkKh n;L; ys[kkyksd ek;k fxfjkL; tk;k AA 34AA

cos rq chta deykluk;k

nkeksnjU;qrLrq ok.kh Aizk.kks/kukFkkerjfe;q%ks/kL; owpZL; p chteqe~AA 35AA

vuqxzgsksUnq;qra ojkgaizlknchta dFk;fUr lUr% A

rnso chta izonfUr nksX/kzhaoSjkspuha rka rilk ToyUrhe~ A vFkokukjk;.kU;qrLrq ikk%djsQrkjk%lfgrkLl`f.k% L;kr~AA 36AA

dkyLrq kf% lprqnZkkL;kso/kw% lrhozkuykkfUrpU% A;kfLouh kkifootrk lkrkjSo rkjkxefofn~fHk#k AA 37AA

ukfnuh defyuh fiz;lxSZ%

ioa rq n;L; onfUr Ala;qrk% le;ok#.kkskk%ksk;qo~ p uoqyhfkjlLrq AA 38AA


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28 roxzUFkekyk

B};a Hkf.krefxdy=ka

ioa rfnnekxefon~fHk% Aoko`ZkksLojxqg fk[kk;k%lsfU/kosUnqxxua dopL; AA 39AA

ok;Z/kksjn;qra /koyskks

fu%Loj% kjHkoks u;ukuke~ Avioeqnkrek;SZ%ikUR;eLojpewifrpwMe~AA 40AA

AA bfr JhHkxoe.kkUrsokfluks okflL; ujlglwuks% x.kirs%o`rkS rU=kn;s o.kZchtiokfHk/kkua uke izFke% iVy% AA


60/294

29rU=kn;e~

dkyhiVyks f}rh;%

kDrsoHkwfrHksnsu fo|kHksnk% izdhrrk% ArU=kskq iwoSZjkpk;SZnZkkh?kzQyiznk% AA 1AA

dkyh rkjk lqUnjh p Hkqouskh p HkSjoh A

fNkk T;sk p cxyk ekrh deykfRedk AA 2AA

dkyhegkfo|k

ftk=k;a owpZ;qxa =kis }s

lR;ks u`lg% lg ek/kosu Ajfr% l;ksfuqZfg.kLlo`k%iqjUnjks nf{k.kus=k;q% AA 3AA

ks/khklw{eker;ks% lesra

}U}a iqu f=kxq.kk jlKk Aks/kkoqHkkS yksd;qxa o`kkuks%dkUrsfr fo|k dfFkrs;ek|k AA 4AA

HkSjo mf.ko~ dkyheqfueq[;k vL; eU=kjktL; A

chteHkkf.k jlKkkfyksdksFk dhyoa ks/k% AA 5AA


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30 roxzUFkekyk

fofu;ksx% lokZlka

flf)uka lk/kus lek[;kr% AkM~nh?kZ;qdkY;kdjfoU;kl% rFkkfoU;kl% AA 6AA

fux`Urh psrks futinjrkuka fjiqx.k&

iz.kkka oqokZ.kk ldyojnkiRizkeuh Afikkphoskk lg diVHkwrsu foHkqukekkus hMUrh fn olrq dkyh ee lnk AA 7AA

fufk y{ka fnok y{ka fnO;HkkoeqikfJr% AlafJrks ok ohjHkkoikqHkkokS tisUeuqe~ AA 8AA

v;qra tqgq;kr~ ikr~ iz;ksxkgksZ HkosUeuq% Af;ks u fuUnskks ohjku~dkyhHkL; rn~ozre~ AA 9AA

djksrhR;u;k o`P;k fuika chtekfnee~A

bg rL; kMko`R;k l`kS kDrreks euq% AA 10AAlosZkkefi Hkkokuka k osoy bZj% Arfk;R;fojks/ksu u.kka `Rofe;rs AA 11AA

;RdfoRoiznk fo|k dkY;k bR;kxes izFkk A

fo|kkDR;sdnskL; cks)O;a rRiznkZue~AA 12AA

bZk% L;kRloZfl)huka fo|kesrkeqikfJr% Ayksosjh prqdL; izHkkokRlk/kdks tu% AA 13AA


62/294

31rU=kn;e~

ks/kchtprqdL; izHkkoknfgr{k;s A

leFkksZ eU=kjktks;a fkjlk rqfiqfo`r~ AA 14AA

HkqoukUrksfpra Hkhea fcHkzR;k vfi foxzge~AHkkuqowY;a oDR;=k fo|k;ka nf{k.kkine~ AA 15AA

dkyeso fonq% dky hfysu foifr% AdesZfU;a ikf.klaKa dkyhR;/;kRefpUrdk% AA 16AA

gjL; iDrq% [kyq kfjsodky dkyh p cq/kSjHkkf.k AiziukFkL; iqeko`frRos

uk;kZo`frRoa ijnsork;k% AA 17AA

ik.ks% izk/kkU;r% izkgq% f;klq ldykLofi Af;kkfLo:iRokr~dkfydka ikf.kfefU;e~AA 18AA

vkRek ik Liqjasfr f}fo/k% lEizdhrr% AHkwrkuka ifj.kkeL; gsrq% ik lnk Toyu~ AA 19AA

e.Mys n;s psfr }Sfo/;a Liqjr% Le`re~Avk|ks fgj.;xHkZ% L;kr~czk thoksijks fojkV~ AA 20AA

thoukeO;fi{ks fojkt% lwj;ks fonq% ArL;So tkfri{ks rq fo.kquke izp{krs AA 21AA


63/294

32 roxzUFkekyk

ikja loZHkwrkuka fkoekgqeZgsje~ A

iDrq Liqjrkfi foHksnks ukfLr oLrqr% AA 22AA

txRdrqZ;ZFkkLekoa ikf.k;Z|fi usfkrq% AO;kS foHkwfrjk|k;kLrFkkI;=k iznkrk AA 23AA

vk|Sdk{kjh

i`Fko~ pksikL;eEck;k chteU=ka izp{krs Avfl)hjks okXeh rsu tsu ok Hkosr~AA 24AA

dkedykfo|k

vFkkuqfo|kek|k;k o{;s dkedyk;ke~ A;L;kLrU=kskq cgq/kk efgek lEizxh;rs AA 25AA

dkeks x.kskksuy kkfUrpUhks/k% lrkjks tytkrxHkZ% AgiwoZjkShnguf=kdks.k&Xykoks;qrk% iechteqe~AA 26AA

o`kkfUorkS pflgus=kkSlw;kZtxHkkSZ qfg.k% lo`k% AHkwnZ{kus=ks.k foi;Z;s.kchtkfu ikfxo/kw eU=k% AA 27AA


64/294

33rU=kn;e~

_fkjL; egkdkyks c`grh NUn mP;rs A

dkyh dkedyk uke nsork ifjdhrrk AA 28AA

izlwuekxZ.kks chta ks/k% kf#nh;Zrs Adhyoa iea chta fofu;ksxksf[kyk;s AA 29AA

izR;soa fcUnqla;qukek{kjlefUorS% AchtSLrq ifHkukZek djkU;kl bZfjr% AA 30AA

fofo/kizgj.kfo|kfi/kkuos=k fjiq{k;s ?kksjke~ AizsrHkqfo ljUr

fikkfpdkosken~Hkqra n/krhe~AA 31AA

vkfgrikqHk;eksgadkedykukeHkkorks n/krhe~Aleyo`rka fkokH;ka

ikZf}r;s izp.MjkokH;ke~AA 32AAlokZkfiw.kktEcwQyespdkenqkhe~Adky Toyr~ f=ku;uka/;k;sr~lagkjuk;dklke~AA 33AA

iqjj.kek|konL;kLrU=kskq xh;rs Alk/kus loZfl)hukeskk fo|kskekskek AA 34AA


65/294

34 roxzUFkekyk

xqdkyhfo|k

vk|k;k vuqfo|kU;k xqdkyh leh;Zrs AlafJrks xqfo|ka ;ka loZfl)hjks Hkosr~ AA 35AA

/kzqoks jkSh tkrosnks ;ksfuiz|qela;qrk A

galks fo|k;qrks ;qk% kSylkRorek/kok% AA 36AAqfg.kks ngu% kskh kks nf{k.kus=koku~ Aks/kL;kuUrja chta vk|k;ka leqnhfjre~AA 37AA

,dus=kks /kjkiwoZxksfoUnrqfgukakqeku~ A

iwo eUnk{krks chtek|k;ka lEiznkre~~ AA 38AA

lhefUruh iquchZta f}rh;feg nkre~ An;a ofr#.kh fo|s;a kksMkk{kjh AA 39AA

vFkokZ _fkjL; L;kkxrh NUn mP;rs Ansork xqdkyh L;kRks/kks chteqnh;Zrs AA 40AA

kf% L;kkoea chta f}rh;a dhyoa fonq% Af}if=kf}us=ks f}o.kSZU;kZl mnkr% AA 41AA

KkujfeNVkVksiT;ksfreZ.Mye/;eke~Ayksdekuka nkfnk% dk;ZHkkjkr~izfr{k.ke~ AA 42AA


66/294

35rU=kn;e~

rr% khrka ;r% l[;ks ;rks Hkk% fkoks ;r% A

vU;rks fn{kq lokZlq izToyr~rhozykspuke~ AA 43AA

Hkhekekdk.k kwjka pyka /kherha


67/294

36 roxzUFkekyk

rkjkiVyLr`rh;%

rkjkegkfo|kr=k =;{kjh

dkfUek;ka iqjLo`R; lowpkZ ;rs o/kw% Auhyka ljLorhesrka izkgqjkxelkjxk% AA 1AA

prqj{kjhvUrrks foHkzr ka uhykesdtVka fonq% A

ik{kjh/ouUrhekfnrLrkja rka rq xk;fUr rkfj.khe~ AA 2AA

frl.kke;kfnv{kksH; eqfujsrskka c`grh NUn b;rs A=k;k.kkefi eU=kk.kka rkjk nsoh ijkRijk AA 3AA

ks/kks chta fkok kf% dhyoa okeykspuk AkM~nh?kZHkktk fko;k djkU;kl bZfjr% AA 4AA

rkjk ijkoko~ oqguk fikkphfl)hjh fl)irsoZ/kwVh AueUeuksfuxzgo`fiq?kh

xzfUFkPNnk uUndjh fofpUR;k AA 5AA

dkepkjh tis{ke;qra tqgq;kku% Arr% fl)k Hkosf}|k f=kfo|kHkhlk/kus AA 6AA


68/294

37rU=kn;e~

fo|s;efpjkfRl/;sC/kk ukjheq[kk|fn A

rLeknL;k% izi;keks ukjhxq#ijEijke~AA 7AA

kki% o`.kkorkjkUr bfr i{ka lekfJrk% Au iBfUr Hk`xqa osfp}/kwchts euhfk.k% AA 8AA

vLrq ok ekLrq ok kkiks Hk`xqj=kkf/kdks eukS AvFkZr% kCnrkfi xq.kk;So izdYirs AA 9AA

v{kjL;kI;uqKkrk kfsPNkieq;s Ale;L;ko/k r=k izi;keks u lkFkZde~ AA 10A

rLek}flkkiL; foeks{kk; xq.kk; p Aiw.kZeso o/kwchZta oO;a u Hk`xqa fouk AA 11AA

egkphues.kSrka mikL;kekgqjfEcdke~Afokq)ks ekulks Hkkoks egkphueks er% AA 12AA

fl)su fi=kk ek=kk ok iqjfjrfo|;k Avo`kukHkstkZrL; ftk;ka =;{kjks euq% AA 13AA

ys[;ks xksjkspukRosu oqksu loqekjd% Avlak;a Hkosf}}ku~ fo/kkrkpkn~Hkqrks fxjke~ AA 14AA

ldyefi ok osnk.k ok xq.kk.kZeFkkfi okeqfutuuqra rkjkeU=ka tis|fn ekuo% A


69/294

38 roxzUFkekyk

ve`rty/khHkwr% iwr% iz;ksxfokskfor~

l bg olq/kkyksos /kkjkfxjkefHkokZfr AA 15AA

beefHkeq[khHkwrk kkrksnjh deyky;kg;xt?kVkiw.kkZH;.k lesR; fuksors Alfocq/kfena foa rL; iz;kfr iquoZka

izfFkr;klka fl)huka pkI;eqa Hktrsde~AA 16AAlqfoeyf/k;LrL; ks/kkn~xEcq/kqr|qrhfjiqtuo/kwx.MkHkksxks Hkosnqr ik.Mqj% Al [kyq HkqouO;ka pkS% izek.kiqj%ljaHkf.kretja Hka T;ksfr% ija ifji;fr AA 17AA

rkj.kknqfnrk rkjk okxso txrka izlw% Atu;Urh foHkks kf% lUrra kCneEcjs AA 18AA

fuuknks ;ks;eO;% lUrr% [ks fot`EHkrs A

riks skq eU=kskq l xhrks cz.kLifr% AA 19AAcz.kLifresokgqjkxeskq x.ksje~ Arkjk x.ksktuuh rLeknk;SZ% izdhrrk AA 20AA

kCnk;ekuL; gjL; kf%

rkjk p oko~ pkfi cq/kSjHkkf.k AiziukFkL; iqeko`frRosuk;kZo`frRoa ijnsork;k% AA 21AA


70/294

39rU=kn;e~

oDrqgj.;xHkZL; kf#k ljLorh A

bZkL; rkjk dfFkrk fokskLRou;ksj;e~ AA 22AA

vO;eso iz.koa tu;snhkHkkjrh AO;k fofo/kk okp% LiqjrLrq ljLorh AA 23AA

bZkoko~ rkelh uhyk O;ks ukL;k /ofu;Zr% Asrk fgj.;xHkZL; lkfodh lR;okfnuh AA 24AA

fojktks jktlh fp=kk ok.kh fofo/kokfnuh Avk|s rklkeqikL;Roksors lEizdhrrs AA 25AA

rkjk rq izo`frLrklkeU;s rq foo`rhers Arkjka fuksoek.ksu lokZ ok.kh fuksfork AA 26AA

lR;eso izoO;a rkjkHkDrsu uku`re~Avu`ra izonu~ ikiks gU;knso ljLorhe~ AA 27AA

fHkkk frl`fHkjk[;kfHkjsd:ikfi oLrqr% Af}rh;Soa egkfo|k o.krk ikiukfkuh AA 28AA

f;kkf% fikkpho okeSo Hkqous lrke~ ArLekRdkyh p rkjk p fikkP;kS lEizdhrrs AA 29AA

AA bfr JhHkxoe.kkUrsokfluks okflL; ujlglwuks% x.kirs%o`rkS rU=kn;s rkjkiVy% rrh;%AA


71/294

40 roxzUFkekyk

lqUnjhiVyrqFkZ%

f=kiqjlqUnjhegkfo|k

r=kknkS ewye~

czk ;ksfu% kkfUrfjUks Hkokuhizk.kks gal% l`fjHkza /kjk;kZ Agalks czk Hkwr/kk=kh fkosfrizksk ls;a lqUnjhewyfo|k AA 1AA

vk/kkjfo|k

v=kk|kuke{kjk.kka =k;a psr~vHkza kqa l`fjU;Rlekue~ Ayksikeqk uke lkgkfnfo|krkesok;kZ% izkgqjk/kkjfo|ke~AA 2AA

rkjrE;iwoZd mHk;=k owVfoHkkx%

czk izk.kksfnrkS kSoo.kkSZ;ksfu% kkfUrHkwZHk`Zxq% kfo.kkZ% Ayksoskkuh kf#ksHk;kRek

ewya rLekPNek/kkjr% L;kr~ AA 3AA


72/294

41rU=kn;e~

vk|a owVa okXHkoa ;qXeosfLeu~

vk;SZ#a dkejkta f}rh;e~ ArkrhZ;hoa dF;rs kfowVaowVkU;soa =khf.k fo|k};sfi AA 4AA

kksMkh

in~ek xkSjh eUeFkks cztk;kkfLrkj% ikoZrh ek f=kowVk AkfokZ.kh dkeyksdkS jesfrJhfo|s;a kksMkh eU=kjkKh AA 5AA

kDR;Urkukekfnr% owVrkskrkjknhuka owVrk L;kr~=k;k.kke~AkDR;knhuka owVrkskolkuskV~owVSoa ewyowVS% lgs;e~ AA 6AA

ewys ;s;a ?ko.kkZ f=kowVkkksM;ka lk lEiznk;kr~ f=ko.kkZ ArLeknqk ukf;os;a euwukavkokR;{kjh kksMkhfr AA 7AA

Jhchtk


73/294

42 roxzUFkekyk

frl.kke;kfn

eqU;k|kL;qnZf{k.kkewrif&JhlqUn;ksZeq;eU=k=k;L; Achta izkgqokZXHkoa kfowVak izkgq% dhyoa dkejkte~ AA 9AA

vko`ksu f}Lrq eU=ks.k ewysRok/kkjsokU;k l mks cq/ksUS% AkM~fHk% owVS#P;rs eU=kukFks/;k;sr~ikr~ loZyksdkf/kjkKhe~AA 10AA

cU/kwdiqideuh;#fpfus=kkckykerkakqeqoqVsfIlrnkf[kykEck AfX/kk fkos fjiqtus oqfirk leLr&lEeksfguh urfgrk yfyrk fofpUR;k AA 11AA

,rskq rU=kp;lkjr;ks)`rskqeU=kskq /khjefrjU;rea x`ghRok Ay{ka tiskxq.ka tqgq;kRlgafl)ks euqHkZofr dkE;t;k; ikr~AA 12AA

rL;ky;s Hkxorh deyk fLFkjk L;kr~

l|ks oks Hkofr rL; txRleLre~ Alks;a o`rh je;rs n;su ;qku~ih;wklkjrqfyrSju?kSoZpksfHk% AA 13AA


74/294

43rU=kn;e~

fu%kk=ko% l jers fpje=k yksos

ra o`.ors Lo;eqisR; p fl);kskS Alk{kkRdjksfr l ija HkqouL; chta;% lqUnj tifr iwreuk euq;% AA 14AA

rok{kjhfkxelkjeqnkgjfUr

ewyf=kowV;qrekxelkjekgq% ArkkH;ksP;f[kyeU=kx.kkf/kiR;sJsf=kchtdfyra kjcht#)e~AA 15AA

izKkuHkwrsj/keZHkwr&KkukfReos;a ijnsorksk A

fgj.;xHkZL; rq /keZHkwraKkua prqokfro.kZxE;e~AA 16AA

;=k LiqVa osoyekRe:iarehkcks/ka dFk;fUr lUr% A

gSj.;xHkZL; mnkjcks/kksfoHkklrs ;=k txk loZe~ AA 17AA

fgj.;xHkZL; lnk lekf/k&uR;fnkuUne;ksfHkyk;%Kkua p yksdL; fouk fojks/kaA

Hkksxksijskkfkt:iHkksxhHksnkxzgkkL; y;a iz;kfr AA 18AA


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44 roxzUFkekyk

bZks Rolh.kZr;k lekf/k%

fuR;fnkuUne;ksfHkyk;% Arnso roa Li`g.kh;eL;k%Jhekrqjkpk;Zeq[kkNra u% AA 19AA

cks/kks fojktks fofo/kksfrHkkfr

foeq;s lal`r;s ;% L;kr~ Afoeq;s L;kkir% izcks/kkscfgZk% lal`r;s focks/k% AA 20AA

fojkftnsohxfr#kek lkfo|sfkrqHkkZfr lekf/kdkys A

lSokU;nkL;kf}k;SoHkkukuso ;=k izfrfrrhne~ AA 21AA

gjL; cks)q% [kyq kfjsoJhlqUnjh /kh cq/kSjHkkf.k A

iziukFkL; iqeko`frRosuk;kZo`frRoa ijnsork;k% AA 22AA

fo;RouUra izFkea iqja L;kr~lw;ZL; fcEca rq iqja f}rh;e~ Aiqja tukuka n;a r`rh;a

ekrq;ZnL;kfiqjk rnskk AA 23AA

izk.kskq ls;a nklq izfnkp{kqeZ;h fpUe;kfjEck A


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45rU=kn;e~

/;s;a fg tkckyeqfueZgkRek

r=kSo cks/kfktekcHkk.k AA 24AA

foHkzktrs/kks n;L; ewy&exza

vol 4, principles of existence (tattvagranthamala), by kavyakantha ganapati muni

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