Sie sind auf Seite 1von 154

&

VASISTHA SAMHITA
(YOGA KANDA)

Revised Edition

Editors & Commentators


Philosophico-Literary Research Department

Kaivalyadhama S.M.Y.M. Samiti


Lonavla - 410 403,
Dist. Pune, Maharashtra, India

(An Institute aided by Ministry of H.R.D. Govemment of India


& Govemment of Maharashtra)
VASISTHA SAMHITA• • •

(YOGA KANDA)

(Revised Edition)

Editors & Commentators :


Philosophico-Literary Research Department

Kaivaiyadhama S.M.Y.M. Samiti


Lonavla - 410 403,
Dist. Pune, Maharashtra, India

(An Institute aided by Ministry of H.R.D. Govemment of India


& Government of Maharashtra)
Muktasango'nahamvadi dhrtyutsahasamanvitah,
Editorial Board (First Edition) i
Adhyatme bhautike capi daksah sarvesu karmasu.
Latc Swami Digambarji
Dr. Pitambar Jha
Shri Gyan Shankar Sajvay

Editorial Board (Revised Edition)

Swami Maheshananda - Director of Research


Dr. B. R. Sharma - Assistanl Director of Research
Shri G. S. Sahay - Research Officer
Shri R. K. Bodhe - Research Officer

First Publication : August, 1984


Revised Publication : March, 2005

AII Rights Reserved

ISBN 81 -89485-37-7

Price

Published by Shri O. P. Tiwari. Sccrclary, Kaivalyadhama, S.M.Y.M. Swami Kuvalayanandaji (1883-1966)


Samiti, Lonavla, Dist. I’unc. India. Pin- 410 403 for Kaivalyadhama
Founder
S.M.Y.M. Samiti. Lona\la. DisL Punc, India. Pin -410403.
Printed by ACE Enterprises. Mudhu-Raj Nagar, C - 1 / 25, 137 / A, Kaivalyadhama Yoga Institute
Paud- Road, Kothrud. Punc - 411 038.
CONTENTS
Pages

Preface (Ist Edition) j

Preface (Revised Edition) v

Particulars of Manuscripts Consulted

Scheme of Transliteration

Introduction 1.43

Original Text with Meaning

Chapter I 1
Chapter II 26
Chapter III 45
Chapter IV 67
Chapter V 87
Chapter VI 103

Appendix - 1. Abbreviations and Symbols


Appendix - 2. Variant readings
Appendix - 3. Citations of Vasistha Samhita in other Texts
Appendix - 4. 7th and 8th Chapter alongwith variant readings
Appendix - 5. An alphabetical index to verses in Vasistha Samhita
Appendix - 6. Important Word Index
PREFACE
(First F.dition)

As regards the content of Vasistha Samhita, the Introduction is


fairly exhaustive. But, as far as the original text is concerned a dire
need was felt to re-edit it in order to make it a faultless and more
complete yogic text. We, in this critical edition, have re-investigated
certain issues felt by us against previously published edition of this
text and we have made subsequent changes wherever it was felt
necessary.

The first and foremost issue is with regards to the extent of the
text itself. The Vasistha Samhita published from Kaivalyadhama in
1969 A. D. contained eight chapters, because almost all the MSS of
this text refer to all those eight chapters. Considering the manuscript
to be the only authentic source, the Editors of the previous edition
had retained all these eight chapters and gave the title 'Vasistha
Samhita Yoga Kanda.' But the subject-matter of 7th and 8th chapters
therein is conspicuously different from that of other six chapters.
Even though the whole text was named as 'Yoga Kanda of Vasistha
Samhita' the two chapters mentioned above deal with the subject
matter of astrology and astronomy and hence they show the least
connection with the subject matter of Yoga. Even if it is accepted
that they are found in all the MSS of Vasistha Samhita and they
were written by Sage Vasistha, these chapters in a book which has
nothing to do with any other branch of knowledge than Yoga. A
writer can write on many subjects and it is possible that Vasistha
was a great astrologer and astronomer, but here our aim is to bring
forth Vasistha's contentions on Yoga, and then only the title 'Vasistha
Samhita Yoga Kanda' will be justified. Therefore, the presenl edition
of the text contains only six chapters. The 8th chapter of the previous
edition has become thc 6th chapter of the present edition. The six
(ii) (iii)

chapters exhaustively deal with the subject niatter of Yoga hence, previous edition refer to concentration on 'Mahesvara' represented

the sixth and seventh chapters of previous edition have not been by the letter 'Ma' in the context of Kumbhaka (Retention) and on the

included here. letter'A' in the context of Recaka (Exhalation). Obviously, these are
gross mistakes in this context which had been overlooked by the
We have all the respects and regard to Sage Vasistha and also
editors of the previous edition. In fact, as per the Vasistha Samhita
for the Editors of the previous edition. In order not to disappoint the
text itself, one should concentrate on the letter 'U' during Kumbhaka
readers, specially the researchers who want to acquaint themselves
stage of Pranayama and on the letter 'M' during the Recaka stage.
with the astrological and astronomical notions of Vasistha, we have
Therefore, we have made subsequent changes in the reading of these
included these two chapters as they are found in the manuscripts in
verses. In this way, we have made several other changes in the verses
the Appendix of the Hindi Edition.
(Compare between 1/13, 26, 31, 35, 37, 38, 70; 2/17, 45, 62; 3/28,
Appropriate Reading of the Verses : 29,40,65,67; 4/26,31,36, 54; 8/19,20,23 and 1 /13,26, 31,35,37,
38, 72; 2/16, 45, 62; 3/27, 28, 39, 63, 64; 4/26, 30, 35, 53, 6/19,20,
The second issue concemed with the present edition is that of
23 of the old and new editions, respectively) and thus, tried to give
the accurate reading of the text. In this connection, we had certain
the appropriate readings of the verses as far as possible and
principles for determining the correct reading of the verses. These
principles are : (1) context; (2) meaning according to the context; practicable.

(3) grammatical elements; and (4) meter. Appropriate Meanings :

We have necessarily followed all these principles for determining To give the appropriate meaning of the verses was also one of
the appropriate reading of the verses, but there were some exceptions the important issue for our consideration. In the previous edition,
to the rule. These were decided according to the context. the meaning of many of the verses were unable to convey the real
sense of the verses. Moreover, the meaning of some of the verses
As far as the last two principles mentioned above are concerned,
were not at all appropriate (Refer to 2/4,6,10,17,24,26,40, 53, 54,
there are numerous examples of the corrections and changes made
61,62; 3/2,57; 4/3,4,9, 10,11; 5/4, 12, 13,33; 8/13, 14,28,30and
in reading this critical edition from the previous one (Compare
41 of the old edition). Our effort in this edition is to make the meaning
between previous edition chapter and verse No. 1/26, 35, 37; 2/26,
of such verses appropriate and lucid so that even a novice in the
45; 3/29, 40, 65 and present edition 1/26, 35, 37; 2/26, 45; 3/28, 39,
field of Yoga could grasp the idea without much trouble. (Refer to
63 respectively).
2/3,5,9,16,24,26,40, 53, 54,61,62; 3/2, 56; 4/3,4, 9, 10; 5/4, 12,
We also examined the context of each and every verse and n £/n \a TQ 1Q r\f

accordingly we have tried to make it more contextual and appropriate.


have tried to clarify the allegorical meaning of certain words which
Here, for example, we would like to refer to the 16th and 17th verses
were left unexplained in the previous edition. We have also put the
of Chapter III of the previous edition and to the 15th and 16th verses
meaning immediately below the verses so as to facilitate the
of the same chapter of the present edition. These verses in the
understanding of the verses.
(iv) (v)

Moreover, we have given special notes on certain technical terms PREFACE TO THE REVISED EDITION
wherever felt necessary. To clarify such terms is our moral
It gives us immense satisfaction in presenting the Revised
responsibility. We hope that our readers will be benefitted by such
Edition of Vasistha Samhita (English) before our Yoga lovers.
notes (See 1/4, 20, 38,45, 50, 54; 2/16, 30,49; 3/3,4, 22,42,43; 5/
Since Vasistha Samhita contains insightful information on Yogic
12, 33 of the present edition).
anatomy i.e. Yogic body wisdom in terms of nadi, vayu,
Though lt is desirable that even non-Hindi persons should learn marmasthanas, on unique practice of pratyahara in terms of vital
Devanagari script to read Sanskrit verses, yet considering the points, enlightening instructions on dharana and dhyana etc. its
limitation of the non-Hindi readers we planned to put only English Translation Edition (1984) in due course of time became
transliterations of each verse with diacritical marks. This will out of print and its Reprint was due since long. So according to our
facilitate the reading of original Sanskrit text. earlier plan, we were to bring out the Reprint Edition of the same.
However, while working on the project, we felt the need of bringing
We have also followed certain rules in determining the number
parity between the Vasistha Samhita Critical Edition in Hindi and
of verses. We have determined it on the basis of context and subject
the present English Edition. Accordingly, the present revised critical
matter of the verse, so that one verse should be complete to convey
edition contains Variant Readings available in the MSS consulted
the meaning without depending on the preceding or following verses.
for this critical edition. The inclusion of Variant Readings is not
That is why the total number of verses in some of the chapters have
without improvements towards making it user friendly. The numbers
either been increased or reduced.
placed on each verse in Devanagari and their corresponding chapter-
With these additions and modifications in this present edition,
wise Variant Readings appearing at the end of the original Text
we have tried to overcome many shortcomings but at the same time
(please see Appendix - 2) and its translation speak for themselves.
we cannot claim that this edition is perfect in all respect. We hope
Inclusion of Appendices such as Index of half verses, important
that scholars will enlighten us with their suggestions and will point
words, seventh and eighth chapters etc. are some of the important
out the faults which may be rectified in future editions.
features to bring the parity. Improvement and novelty have significant
We are thankful to the Govt. of India, Ministry of Education, role to play in any research area. It is true about the present edition.
whose grant-in-aid could make the publication of this work possible. There are a fewimprovementsoverboth Hindi and previousEnglish
We also acknowledge the help and encouragement rendered by editions. Addition of Sanskrit verses in Devanagari, necessary
Ashramites. We specially thank our colleagues of Philosophico- modifications in the translation of the verses, inclusion of summary
Literary Research Department whose sincere co-operation in various of each chapter to facilitate comprehensive understanding, changes
respects will be ever remembered. in the order of presentation of Introduction and inclusion of discussion
on certain other issues of significance are a few significant features
that go to contribute towards entitling the present work as Revised
Edition.
(vi)

While incorporating these features our approach has been rational Abbrevialions and Symbols
and critical providing our readers with more and more information
happens to be our motive. This will be vindicated by our learned
Yoga lovers both men of wisdom and practice. We are indebted to
all those who have been time-to-time appreciating our endeavors
and also providing enlightening suggestions and comments.

Research publications of any field happen to be the outcome of


warm and encouraging contributions of many sincere personalities.

Shri O. P. Tiwari, Secretary, Kaivalyadhama whose regular


SCHEME OF TRANSLITERATION
communication with P.L.R.D. regarding the progress of the work is

\'d
3T - a; 3TT

Iwv
indeed a source of inspiration to the researchers. It is but for his i 3 - u; 3?-u;

1
painstaking efforts towards generating financial resources the present r; ^ - f; c? - lr; Vir; tt - e; ^ - ai; 3rt
publication could not have seen the light of the day. 3)ft - au; 3T^T3TT - m; fgrrrf - h;
The Philosophico-Literary Research Department deserves the ^ - k; W - kh; ti - gh; T - n;
t-e;
appreciation for materializing the work efficiently within the
^r-c; - ch; vj; 5T-jh; oT-n;
stipulated time.
V t; z> - th;
• \-d; 3 - dh; ^T-n;
Our Library staff Mr. B. D. Kute and Mrs. A. S. Sinha owe our
Vt; «1N - th; \-d; «T - dh; - n;
thanks for providing Library assistance in this regard.
vp; ^ - ph; \ -b; *T - bh; tt - m;
Our thanks are due to Mr. P. H. Raut, who has untiringly and
Vy; H -1; V v;
delinquently prepared the type script neatly and timely.
- s; s; V- s;
We are also thankful to all the staff members of Kaivalyadhama
for their good wishes and direct/indirect help to the Editors for the tt - h; 8T - ks; 5t -jn;
preparation of this edition.

Last but not least, Mr. Tanpure, Ace Enterprises, Pune deserves
our warrn thanks for his prompt and efficient completion of the
printing work in time.

We hope that the sincere readers will find this edition informative
and useful and will not hesitate in conveying their observations,
reviews and comments as they have been doing in the past.

- Swami Maheshananda
INTRODUCTION
Indian classical thoughts hold salvation (Kaivalya) as the highest
of the ideals of human endeavour (Purusartha). It also holds that
Y oga is the only way of attaining the same as is seen in the following
passages :

"vidyametam yogavidhim ca krtsnam" / Kathopanisad VI. 18 i.e.,


this knowledge and also the whole teaching of yoga.

"ayam tu paramo dharmo yadyogenatmadarsanam" / Yaj 1.8 i.e.,


this is the highest dharma-seeing Atma through yoga.

"dhyanayogena sampasyet suksma atma'tmani sthitah / Yaj.III.64


i.e., one may realise the subtle Atma situated within the self through
dhyanayoga.

"suksmatam canvavekseta yogena paramatmanah" / Manu. VI.65


i.e., the subtleness of the Supreme Self may be realised through yoga.

"ekaki cintayennityam vivikte hitamatmanah" / Manu. IV.258


i.e., alone one may constantly meditate in seclusion upon that which
is salutary for his soul.

In these passages Yogavidhi, Yoga, Dhyanayoga, etc., have been


mentioned as the path of salvation. On considering these passage, it
can be definitely said that a traditional system of Yoga existed in
times of yore which was accepted by the Vedic Sages, though no
work expounding this system of Yoga has come down to us. Works
like the Yogasutra, Goraksasataka, Hatha-Pradlpika, etc., describing
Yoga with its parts do not make it clear whether they a|5prove of the
Vedic Tradition. For none of these works prescribe performance of
the duties of the Varna and of the Asrama enjoiped as obligatory by.
the Sruti and the Smrti. They also mention no other Mantras except
the Pranava. In the Hatha-Pradipika even the Pranava or Omkara is
2 Vasistha Sarnhita
Introduction 3

conspicuous by its absence. In view of this extreme circumspection


The famous works on Yoga do not prescribe the performance of
of the authors of these works in quoting Vedic Mantras and also
daily and other duties. The Vasistha Samhita, on the other hand,
owing to their equable silence over the performance or the non-
lays down two ways for the performance of rituals. At first it divides
performance of the rituals enjoined by the Vedic Tradition. It cannot
Karma into two classes, viz., Pravartaka and Nivartaka. The two
definitely be said whether they followed the Vedic Tradition. It can
ways of performing these, viz., Pravartakamarga and Nivartakamarga
only be concluded that no work on Yoga with a pronounced Vedic
depend on positive action as is indicated in the verse I. 19-21
Tradition is available to us. This need is to a large extent fufilled by
As both ways are of positive action, it becomes evident that
the two works, the Brhadyogiyajnavalkyasmrti and the Yogakanda
Vasistha does not approve of Karmasamnyasa or renunciation of
of the Vasistha Samhita. The former was published in 1951 by the
all actions. The two ways are described in the two verses I. 20 and
Kaivalyadhama S. M. Y. M. Samiti, Lonavla, whereas the latter,
21.
i.e., the Yoga Kanda of the Vasistha Samhita was published through
the pages of the Yoga-Mimamsa (Volume VIII, No. 2 to Volume When Karma is performed with a special motive in mind it gives
X, No. 1). It was first published in a complete text form with English rise to Samsara (the cycle of birth and death) and is hence known as
translation in the year 1969. The present English-Edition of this work Pravartka. But if the Karma is performed because it is one's duty
is the particular work, namely the Vasistha Sanihita is quite different and without hankering for its fruit, it becomes Nirvartaka. Thus
from the works already published, viz., Yogavasistha Vasistha distinguishes between the two types of Karma. Karma is
(Maharamayana), Vasisthadharmasutra, and Vasisthasmrti. This also classified by Vasistha into Bahya (external) and Abhyantara
work also describes Yoga with the eight parts. But the method of (internal) as can be seen in the verses I. 22-23.
treatment of this author differs from that of the other authors treating
Though mental performance of bath and worship has been
the same. This speciality of the work will be clearly brought out as
prescribed by some, that all the rituals enjoined by the Sruti and the
we examine the contents of the text in the following pages. Here we
Smriti can be perfomied mentally is the injunction given by Vasistha.
place before the readers such peculiarities as are evident in this work.
Moreover, the Abhyantara performance is preferable, according to
Iniunctions regarding Vedic duties Vasistha, to the Bahya one. (I. 24)
As referred to earlier, works on Yoga including the Yogasutra
Others do not hold the same view. Patanjali (Yogasutra IV.7)
and the Hatha-Pradipika are generally silent on the question whether
refers to the white (pure) class of Karma (Sukla Karmajati) whereas
the injunctions laid down by the Sruti and the Smrti are to be
the Gita (VI. II) makes mention of the perforniance of actions
followed. But the Vasistha Samhita is not silent in the matter.
mentally by the Yogis. Still these works do not seem to consider the
Vasistha gives to the aspirant a defmite injunction that the duties
mental performance as the highest type of Karnia. But the Vasistha
prescribed by the Veda are to be followed which becomes evident
Samhita deflnitely states that of the two, viz., the Bahya and the
from the verses I. 25,1. 61, II- 56-68, III. 61-62, IV. 68, and IV. 73.
Abhyantra, the latter is preferable as referred to in the verse I. 24.
4 Vasistha Samhita Introduction 5

This is the speciality of the Vasistha Samhita with regard to the i.e., sporting in the self, delighting in the self and performing actions

performance of rituals. he is the foremost among the knowers of Brahman.

Combination of Jiiana and Karma From the passages quoted above it becomes quite clear that both
jiiana and karma are necessary for salvation. Anandabhatto-
In the opinion of Vasistha, either Jiiana alone or Karma alone
padhyaya, Anantacarya, Digambaranucara, Ramacandra, Upanisad
would not lead to salvation. It is only a combination of both that is
Brahmayogi and also other commentators on the Isavasyopanisad,
the correct path leading to the goal. Karma alongwith Jnana not
clearly state that jfianakarmasamuccaya is the only means to
only purifies the mind but also leads one to Moksa (salvation). This
salvation. The same view is found in the Smrti literature. cf.,
is the Jnanakarmasamuccayavada which was in vogue in ancient
times and referred to in the scriptures. cf., "ubhabhyamapi paksabhyarn yatha khe paksinam gatih /
tathaiva jiianakarmabhyam prapyate brahma saSvatam /
"vidyam cavidyam ca yastadvedobhayam saha /
Haritasamhita 7.10
avidyaya mrtyum tirtva vidyayamrtamasnute / Isopanisad. 9.
i.e., just as a bird moves in the sky with the aid of both the wings, so
i.e., he who is aware of both Vidya (knowledge) and Avidya (Karma)
also one attains the eternal Brahman by means of jfiana and karma.
together, overcomes death by Avidya and attains immortality by

Vidya. "prahayo bhayamapyetad jnanarn karma ca kevalam /


trtiyeyani samakhyata nistha tena mahatmana /
"tasyai tapo damah karmeti pratistha" / Kenopanisad IV.8
Santiparva, 320-40
i.e., austerities, restraint and karma are its foundation.
i.e., avoiding both the paths consisting of only jfiana or only karma,
"kutumbe sucau dese svadhyayamadhiyano dharmikan
the great soul (Pancasikha) advised this third (perfect) path
vidadhat...
(consisting of both jnana and karma).
• ... brahmalokamabhisampadyate na sa punaravartate /
"Jnanakarmasamayogat paramapnoti purusam /
Chandogyopanisad VIII. 15
prthagbhave na siddhyeta ubhe tasmat samakayet /.
i.e.., he who having settled down in the householder's life,
tasmat dvayoreva bhavet siddhirna hyekapakso vihagah
continued the study of the Vedas in a clean spot and made others
prayati /
virtuous.. he reaches the world of Brahman and does not
kayaklesabhayaccaiva karma necchantyapanditah //
return. BY IX.28-34

atmakrlda atmaratih kriyavanesa brahmavidam varisthah /


i.e., by the combination of jnana and karma one attains the highest
Mundakopanisad III.1.4
Purusa. Separately (practising only one of the two) one does not
6 Vasistha Samhita
Introduction 7

attain (the highest). Hence, both should be resorted to.Hence, Jhana Equated with Yoga
realisation is achieved only by both. The bird does not move by (the
Though Vasistha holds that jfiana combined with karma alone
strength of) only one wing. The ignorant do not desire karma, being
leads to moksa, he does not elaborate the details regarding karma
frightened of physical pain.
probably because they are dealt with in the works of Dharmasastra.
Medhatithi Bhaskaracarya, Vijnanabhiksu and other authors of Of karma he gives only the broad classifications which are already
the digests and commentaries also approve of the same view. Thus referred to above. However, jnana has been explained by him
the Jnanakarmasamuccayavada, though not admired by recent prominently. Jnana means knowledge. But all types of knowledge
scholars, was held in esteem in ancient days which can be inferred do not form the means of salvation according to Vasistha. According
from the evidences given above. The first Sahkaracarya in his to him only that knowledge of one's self acquired through Yoga
commentary on the Gita makes repeated mention of this as the
forms the means to salvation which is stated in the verse 1.31.
opinion of the chief opponent before he commences refutation of
Thus Yoga with the eight limbs is Jnana.
the same. The repeated refutation of this opinion by Sankaracarya
is in itself proof of the hold this opinion had, over the minds of Alongwith the description of the eight-fold path of Yoga,
people till the period of Sankaracarya. It is only due to Sahkara- Vasistha discusses the essential knowledge of human anatomy from
carya's scathing attack, we feel, that this view was finally dislodged yogic point of view which facilitates the attainmerit of yogic goal.
from the minds of the people. Ramanujacarya and other teachers
Body, Nadis, Vayus and Marmasthanas
tried to raise this opinion in popular esteem, but with little success.
About the purification of nadis Vasistha gives additional
In the work on Yoga too we find no justification of the view.
information which is not available in the Yogasutra. The eight parts
Vasistha, on the other hand, while describing the path of Yoga, leans
of Yoga described in the Yogasutra are described by Vasistha also;
heavily on this view which only reveals his eagerness to re-instate
but he adds to this the topic on the purification of the nadis. This
this view in the original position enjoyed by it in ancient times as
topic of purification of nadis is dealt after the topic of asana and
can be seen from the verses 1.27, IV.68.
before that of Pranayam and covers the whole second chapter of the
In the colophons of some of the manuscripts of the Vasistha
work. To facilitate a better understanding of the subject, the position
Samhita we find this work named as Jnanakarmasamuccaya
of the various nadis and their working are described at first followed
(combination of Jnana and Karma) cf.,
by the description of the mode as purification of the nadis. Neither
"iti vasisthakande jnanakarmasamuccaye prathmo'dhyayah" / the Yogasutra nor the Hatha-Pradipika gives such description of
This again shows the importance given to this view in this work. the nadis. As this is one ofthe special features ofVasistha Samhita,
we present this topic first. To have a correct knowledge of the
purification of nadis, knowledge of the various parts of the body
8 Vasistha Samhita Introduction 9

and of the passage of Vayu in the Nadis is essential. For this purpose fourteen, three, viz., ida, pingala and susumna are more important.

we give below a description of the body, Nadis Vayus, and the The susumna originatjng from the kanda traverses upwards by the

Marmasthanas (vital points) in the body as described by Vasistha. back-bone and reaches the centre of the head. All other nadis are
situated around it. The respective position of thirteen nad i s is shown
Description of the Body
in the diagram. As alambusa emerges from the kanda and traverses
The extent of the body of a human being is of measure of ninety- downwards it is not shown in the diagram.
§ix (of one's) fingers. The number of the bones of the spinal column
Neither the Yogasutra nor the Hatha-Pradipika gives any such
in the human body is thirty-two whereas the nadis on the two sides
detailed description of the nadls. The Goraksasataka mentions only
of the spine number seventy-two thousand. All these nadis are
ten nadis leaving out four, viz., visvodara, payasvini, varuni and
situated around the susumna nadi which is in the kanda. Of these,
sarasvati. The respective places of the nad is as given by Goraksa also
according to Vasistha fourteen are important, viz., susumna, ida,
differ from that given by Vasistha; e.g., Goraksa (20-21) places the
pingala, sarasvati, varuni, pusa, hastijihva, yasasvini, viSvodara,
susumna in the centre, gandhari in the left eye, hastijihva in the right
kuhu, §ankhini, payasvini, alambusa and gandhari. Of these
eye and pusa in the right ear. On these occasions though Goraksa
Back 'jWVTU
describes the Nadis as situated in a particular region of the body, he
does not make the relative position of the nadis clear. Vasistha, as a
rule, makes this clear describing the position of every nadi in relation
to the position of other nad is situated nearby* (as shown in the diagram
above). The other nadis are said to be originated from the main nad is
like the veins in an Asvattha leaf, cf., verse II. 41.

This clearly brings out the difference between the primary and
secondary nadis.

Vayus

Vasistha describes the ten vayus moving through the nad i s. They
are Prana, Apana, Samana, Udana, Vyana, Naga, Kurma, Krkala,
Devadatta and Dhanaiijaya. Their respective regions in the body

* In the Yogayajnavalkyam and other works we do find such


description of nadis. But these works are not authentic as is shown
below. Hence, they are not taken ipto consideration here.
From *vrMi‘i
10 Vasistha Sarnhita Introduction II

and the functions they perform are given below in tabular form as Chandogyopanisad(III. 13; VI. 19-23), the Mahabharata (Santiparva,
184. 24-25) and the Brhadyogiyajfiavalkya 99. 141) follow a
described by Vasistha (11.43-54).
different order as Prana, Vyana, Apana, Samana and Udana. In the
NameofVayu Regions Functions
Brhadaranyakopanisad (III. 9-26) the sequence is Prana, Apana,
Vyana, Udana, and Samana which is the widely accepted sequence.
1. Prana ... Kanda, mouth, nostril, ... Breathing, sighing,
The Taittiriya Aranyaka (X. 33.1-5) differs a little and mentions
heart, navel and the cough, etc.
the Vayus as Prana, Apana, Vyana, Samana and Udana. The
big toes.
Visnupurana (III. 1190) mentions them in the following order: Prana,
2. Apana ... Penis, anus, thighs, ... Excretion of urine, Apana, Samana, Udana and Vyana. The Vyasa Bhasya (on III.40)
scrotum, calves, knees, faeces, etc. follows a different sequence as Prana, Samana, Apana, Udana and
waist and the root Vyana. No reasonable explanation can be given of this differcnce in
of navel. sequence of the Vayus.

3. Samana ... The whole body ... Growth, conduction Vital Points of the Body
of food materials to
Vasistha mentions eighteen vital points of the body givirrg also
all parts of the body
the vertical distance of one vital point from the preceding one;(see
and nourishment.
table below):
4. Udana ... All joints, feet and ... Raising of the
Vital Points The distance in fingers from the References
hands. body.
preceding vital point
5. Vyana ... Between ears and eyes; ... Throwing, picking
neck, ankles, nose, up, movements, etc. 1. The big toes . . Nil III, 65
throat, and the regions 2. Ankles . 4i fingers from the big toes III, 65
of the eyes. 3. Middleof . 10 fingers from the ankles III, 66

the calf
6. Naga ... skin, bones, etc. ... Regurgation etc.
4. Upper end 11 fingers ffom the middle III, 66
7. Kurma ... „ „ „ ... Winking, etc.
of the shin of the calf
8. Krkala ... „ „ „ ... Sneezing. (Tibial
tuberosity)
9. Devadatta ... „ „ „ ... Drowsiness.
5. Knee . 2 i fingers from the Tibial III, 67
10. Dhananjaya... „ „ „ ... Thirst, etc.
6. Middleof . 9 fmgers from the knee III, 67
The Goraksasataka (24) and the Vayupurana (XXV.7-8) mention
the thigh
the Vayus in the same sequence as given by Vasistha. But the
12 Vasistha Samhiia Introduction 13

7. Bottom of 9 fingers from the middle 111,68 can be solved only if we take the help of Yoga Yajnavalkya which

anus of the thigh is supposed to have borrowed most of the concepts from Vasistha

8. Middleof .. 23 fingers from the bottom III, 68 Sarnhita. If we take the distance of janu from Citimula to be of only

the Body of the anus 2 fingers (YY VII/13) rather than 2l fingers available in VS III/67,
9. Penis .. 2- fmgers from the middle III, 69 then total measurement of the human body comes to exact 96 fingers.
of the body
10. Navel -. 103 fingers from the penis III, 69
11. Middle of .. 14 fingers from the navel .. 111,70
the heart
12. Cavity of 6 fingers from the middle . m, 70
the throat of the heart.
(Jugular
notch)
13. Root of the 4 fingers from the jugular . 111,71
tongue notch.
14. Root of the 4 fingers from the root . 111,71
nose of the tongue.
15. Region of 3 fingers from the root . III, 72
the eyes of the nose.
16. Interval 3 fmgers from the region . III, 72
between the of the eyes.
eyebrows
17. Forehead 3 ftngers from the interval . 111,73
between the eyebrows
18. Vyoma 3 fingers from the forehead. .. . 111,73
(Bregma)

According to Vasistha Samhita (II/5) the human body


admeasures 96 fingers by one's own fingers. However, while
presenting the distance of each marmasthanas (i.e. vital points)
- I.IHt BIGtOES
Vasistha increased the human body by i finger. Such discrepancy
Introduction 15
14 Vasistha Satphita

Though texts like the Hatha-Pradipika mention that one should


VITAL POINTS OF THE BODY
purify the Nad is before performing Pranayama, they do not describe
The foregoing description of the vital points beginning frorn the
any breathing practice different from Pranayama and which can be
big toes which also gives the distances of each vital point from that
called NadiSuddhi. It is only Vasistha who give a correct procedure
of the one preceding, is available in the Vasistha Samhita and is of
for the purification of Nadis which is controlled inspiration and
great interest.
expiration without Kumbhaka. This special type mention by Vasistha
Puritlcation ofNadis- as different from Pranayama has been described above.

According to Vasistha, one should practise Pranayama only after Signs of Nadisuddhi
purifying the nadis. Not only that Vasistha opined that one who
The distinct signs indicating successful purification oftheNadis
follows even all the steps of Yoga, beginning with Pranayama
mentioned by Vasistha are lightness of body, brilliance, increase in
without purifying the nadis, his efforts would be futile. The Hatha-
appetite and experience of Nada (the mystic sound). Till one
Pradipika (II.7-10) and VS (1.82-84) state that the nadis get purified
experiences these, one should practise Nadiihiddhi. (V.S. II. 68-69).
in three months by the method in which one inhales through one
When these four signs appear, then one may begin practice of
nostril and exhales through the other after retaining the breath to the
Pranayama. The Hatha-Pradipika mentions six signs as indicative
capacity. Then again he inhales through the same nostril by which
of the purification of Nadis. When we compare those signs
he has already exhaled. and after retaining the breath to his capacity,
mentioned by the Hatha Pradipika to the four mentioned by Vasistha,
exhales through the other nostril. This sequence of alternate breathing
kayasya krSata (slimness of the body) being the same, it becomes
is repeated.
clear that only two, viz, the retcntion of breath as long as onc wishes
To him who wishes to purify his Nadis, Vasistha recommends and health are the additional signs found in the Hatha-Pradipika.
seclusion. After performing the daily duties, he must sit erect, with These signs are also mentioned by the Sandilyopanisad (I, 7. 8),
the head, neck and body straight, on a soft seat and facing the east or Darsanopanisad (V. 11-12), Yogatattvopanisad (45-46), Yoga-
the north. Then he should practise Recaka or Puraka. At first the cudamanyupanisad (99), etc.
Recaka must be performed by one nostril followed by the Puraka by
Accordingto the Siva Samhita (III. 30-33) a balancedbody, good
the same nostril. Then he should exhale the air through the other
odour, luster, melodious voice, full-grown stature, refined
nostril. Through this nostril he should then perform inhalation
enjoyments, pleasantness, beautiful limbs, broad chest, all fortitude
followed by exhalation through the other. Vasistha names this
and strength are mentioned as the signs of a Yogi as a result of
process not as Pranayama but as a Nadisodhana and describes it in
Nadlsuddhi. (The additional signs mentioned here are good odour
the second chapter. The mcthod of purifying the Nadis is described
refinement in enjoyments, pleasantness, beautiful limbs, broad chest
by Vasistha has onc special feature and that is, he omits kumbhaka
etc.) In thc Markandeyapurana (39.63), steadiness. good health,
and prescribes only recaka and puraka.
absence of harshness, good odour, scanty excretions, splendour,
16 Vasistha Samhita Introduction 17

serenity, soft speech etc., are mentioned as the first signs of progress Two types of Pranayama described by other Yoga-texts and

in Yoga. Among these, the mutrapurisalpatva (scantiness of Puranas are Sagarbha and Agarbha, i.e., performed with or without

excretions) is found mentioned in the Svetasvataropanisad also the accompaniment of Japa (mental) of Mantras. As Pranayama

(2.30). It is also probable that the whole group was borrowed by the according to Vasistha is always accompanied by Mantras and

Markandeyapurana from the Svetasvataropanisad. Dhyana (meditation), he does not seem to recognise the Agarbha
variety of Pranayama. He also mentions Pranava as the Mantra to
Pranayama
be used for this purpose V.S. III. 9. Elsewhere he allows an option
The fourth part of Yoga, viz., Pranayama, is described in the of Gayatri or Pranava as the Mantra for the practice of Pranayama.
third chapter of the Vasistha Samhita. It consists of controlled
L? . v _
Kevalakumbhaka
inhalation (Puraka) controlled retention (Kumbhaka)and controlled
exhalation (Recaka) V.S. III. 2. Though here Vasistha regards Vasistha and most of the other works mention two types of
Pranayama, to be composed ofthe three components, elsewhere he kumbhakas 'Sahita' and 'Kevala'. The former is Kumbhaka practised
names Kumbhaka alone as Pranayama V.S.III. 28. with the accompaniment of puraka and the recaka, whereas the latter
is Kumbhaka practised without the Puraka and Recaka. Till the
Thus, Pranayama is defined by Vasistha in two ways; the first
'Kevala' becomes accomplished, for that Yogi, nothing remains
one is composed of Kumbhaka alone and the second as composed
unattainable. He achieves the speed like that ofmind disappear (III.
of the three, viz, Puraka, Kumbhaka and Recaka Recaka and Puraka
28-30). This Kevalakumbhaka is not found in the BY.
taken alone are not termed as Pranayama by Vasistha. Yoga-text
and Puranas usually classify Pranayama in two ways, as Uttama,
Vasistha Samhita-Yogakanda-A Comparison with Brhadyogi
Madhyama and Adhama and as Sagarbha and Agarbha. The first
Yajnavalkyasmrti :-
classification is based on the Matras (units of time) taken by the
Pranayama. Though Vasistha follows this classification the basic Both the works BY and VS describe Pranayama in similar terms.
of his classification is not the number of Matras taken by the In some respects they also differ from each other. Both describe
Pranayama but the symptoms shown by it. Thus, according to him only Sagarbha Pranayama. They do not mention the Agarbha type
Adhama is the one which cause extreme perspiration, Madhyama is of Pranayama. Sagarbha, as explained earlier, is the Pranayania
the one causing tremor, and Uttama is the one causing Utthana (to accompanied with the repetition of Mantra. The VS prescribes the
spring up) V.S.III. 23. chanting of the Pranava or the Gayatri. According to the BY, the

The number of Matras taken by Puraka, Kumbhaka and Recaka seven Vyahrtis each preceded by the Pranava and then the whole

is also mentioned by Vasistha as sixieen, sixty-four, and thirty-two Gayatri with the Gayatrisiras at the end should be recited thrice for
every Pranayama. But the duration of these, specified by one work,
respectively V.S. II. 10-12. Though the duration of Kumbhaka is
said to be of sixty-four Matras, Vasistha recommends that it can differs from the duration by the others. The BY states that the three
components Recaka, Puraka and Kumbhaka are of equal measure.
also be practised to one's own capacityV.S. fll. 11,
Introduction 19
18 Vasistha Samhita

Both the VS and BY specify sixteen, sixty-four and thirty-two and without any external (aids). 4) Holding the air successively at

Mantras as their respective measure. The Kevalakumbhaka and the the eighteen vital points after pulling it from the preceding point

Pranayama giving rise to Nada mentioned in the VS are not referred (V.S. III. 57-74).

to in the BY. The VS describes the Antah-Kumbhaka (inner The first type of Pratyahara explained by Vasistha is the same
Kumbhaka) only. The BY describes the Bahih-Kumbhaka (external given by the Gita-"...Yato yato nis". VI/26 i.e. wherever the fickle
Kumbhaka) also. But the technica) term Antah-Kumbhaka and and unsteady mind strays away, withdrawing it from there, it should
Bahih-Kumbhaka are not used in the BY. Both the works prescribe be brought under the control of the self. The second type of
that the forms of A, U and M are to be meditated upon while Pratyahara given by Vasistha is also found in the Gita. cf.
practising puraka, etc. Bandhas like the Mulabandha etc. which are 'Sarvabhutastha-matmanam...' VI. 29. i.e. he who has accomplished
describedasaccessoriesofPranayama byHPandother works, are Yoga sees the self in his vision everywhere. The third and the fourth
mentioned neither by the VS nor by the BY. These Bandhas do not definition of Pratyahara are found nowhere except in the VS. The
appear in the Yogasutra and Vyasabhasya also. Yogasutra (II/ 54) describes a different type of Pratyahara. The
Goraksa Sataka (55-59) describes Pratyahara as similar to
Origin of Inner Sound (Nadotpatti) Viparitakarani. This description also differs from the definitions

According to Vasistha, Pranayama gives rise to Nada. The exact givcn by Vasistha. The Yogasutra includes Pratyahara in the extemal

method of performing the Pranayama, which would give rise to Angas (Bahiranga); but according to Vasistha (III/57), Pratyahara

Nada, is described by Vasistha (V.S. III. 39, 40) is Abhyantara (internal). The BY (VIII/51-54) describes four types
of Pratyahara, viz. (1) the gradual control of the external air in the

Abandonment of the Mortal Coil body, (2) the mental control of the activities of the sense-organs, (3)
the (actual) withdrawal of sense-organs from their objects and (4)
The Gita (VIII. 12-13) advises that while leaving the body the
the control of the Sahkalpa, Adhyavasaya, Abhimana and Suksma
Yogi shouldbringhis vital airbetween theeyebrows and must resort
Vayus.
to the repetition of the Pranava. The V.S. (III. 55-56) also advises
the same, but in more details.
Dharana

Pratyahara Dharana according to Vasistha, is the establishment of the mind


in selfV.S. IV. 3.
According to Vasistha, there are four types of Pratyahara. They
are described by him as follows : I) The withdrawal of the sense- The next verse gives another definition of Dharana according to

organs, which by nature indulge in the sense-objects. 2) Whatever which the holding of the five letters (mentioned later) on the elements

one sees, all that should be seen by one as Self within the Self. 3) - earth, water, fire, air and ether or of the five deities on these elements

The performance of the obligatory duties, mentally within the self is called Dharana V.S. IV 4.
20 Vasistha Sarnhita
Introduction 21

Vasistha also describes the region of these elements in the body Name of Dharana Colour Deity Form
with the respective letter and deity to be imagined in each of these
1. Bhudharana Yellow Brahma Quadrangle
regions which are shown in the table below (V.S. IV/4-14).
2. Varidharna White Visnu Half-moon
Element Location Lcttcr Deity
3. Vaisvanaridharana Red Rudra Triangle
Earth From feet to knees (la) Brahma
4. Vayavidharana Black Tsvara Circle
Water From knees to anus (va) Visnu
5. Nabhodharana Colourless Sadasiva
Fire From anus to heart (ra) Rudra
Air From heart to the
These Dharanas, described by Goraksa, seem to be different
middle of the eyebrows (ya) Mahat
from those described by Vasistha. Though, in both thedescriptions
Ether From the middle of the
all thc letters are common, the regions where the Tattvas are to be
eyebrows to the top of
meditated upon are different. Vasisjha (IV. 11) like Goraksa
the head (ha) Avyakta
prescribes the duration of Dharana to five Ghatikas. The BY (IX. 191,
Vyasa, in his commentary on the Sutra (PYS. III/l), includes 192) mentions Dharana after Dhyana. Dharana itself is defined by
regions extemal to the body also. Vasistha does not accept external BY as fixing the self on the hearl.
regions for Dharana. Moreover, it becomes clear from the above
that, whereas Patanjali gives a general defmition of Dharana, Dhyana
Vasistha is more specific about the process of Dharana. The inner
According to Vasistha Dhyana (meditation) is understanding the
regions accepted by Vasistha for Dharana are particular regions
nature of the self by mind (V.S. IV/] 9).
namedas Prthvi etc. Goraksa(69-73) describes Dharana as fixation
Besides to be able to practise Dhyana, one should, according to
of Prana to a particular element like Prthvi etc. for the duration of
Vasistha know the vital points, the Nad is and the Vayus in the body.
five Ghatikas (Ghatika - 24 minutes). His idea about Dharana are
However, he does not discuss their application during the course of
tabulated below.
dhyana. Vasistha broadly divides Dhyana into two, viz. Saguna and

Name of Dharana Element Location Letter Nirguna. The former being again divided into five, whereas the latter
is said to be only the one type. The five types of Saguna Dhyana are
1. Bhudharana Earth Heart (la)
described in verses (IV. 26-53).
2. Varidharana Water Throat (va)
3. Vaisvanaridharana Fire The Nirguna variety is described as the experience of merger in
Palate (ra)
Brahman (IV. 21-25). Here the term Nirguna cannot be taken in the
4. Vayavidharana Air Middle of
literary sense. If the term Guna is taken to mean worldly qualities,
the eyebrows (ya)
the Brahman not possessing these but having supernatural qualities
5. Nabhodharana Ether Brahmarandhra (ha)
22 Vasistha Samhita Introduction 23

can be said to be Nirguna in a technical sense. It is with this technical Advaita

sense in view that Vasistha describes Nirguna Dhyana. Ramanuja Vasistha holds the identiflcation of Jlvatma with Paramatma to
and other accept this very meaning of Nirguna. In the BY, Dhyana be Advaita, as is clear from the characteristics of Samadhi described
precedes Dharana and Dhyana is defined (BY. IX. 182) as the control by him (V.S. IV. 55)
of Buddhi, Ahankara, Manas and Indriyas with their objects in one
It also becomes clear that Vasistha attributes to Brahman all
place. The Dhyana described by Vasistha is, as is obvious, different
supernatural qualities and also omnipresence. Vasistha also holds
from this.
that Brahman with attributes is the cause of the universe. Thus,
Vasistha does not seem to accept the attributelessness of Brahman
Samadhi
in the literal sense as understood by the Mayavadins, but as one
According to Vasistha, only he, who has practised and has with no worldly qualities. For thc same reason he does not accept
perfected himself in the Angas, viz. Yama, Niyama, Asana, the Mayavada characteristic of Advaita preached by Sankara. To
Pranayama, Pratyahara, Dharana and Dhyana, is competent to conclude, Vasistha contributes to the reality of Brahman (the cause
practise Samadhi (V.S. IV. 58). of universe) as well as to the reality of the universe. He supports the

Vasistha also holds perfection of earlier Angas to be essential Bhedabhedavada and not the Kevaladvaitavada.

for the practice of every succeeding Angas. But the Yogasutra and
Jiva
the Vyasa Bhasya on it are not clear about this, though perfection in
Asana is held to be essential by them for the practice of Pranayama. Jivas are the reflections of Brahman like the reflections of the

The six types of Dhyana (described above) are said to lead to moon in the water (V.S. V. 5).

Samadhi. But the Samadhi itself is of only one type which is To this limited Jiva is attributed transmigration. Jiva is called as
described by Vasistha in V.S. IV. 59. Ksetrajna (knower of Ksetra) when in the state of waking and is

This Samadhi differs from the one described by Patanjali (III. called as Bhokta (enjoyer) when he experiences good and evil. cf.,

3.). The BY does not describe Samadhi. The only mention of verse (V.S. V. 7).

Samadhi in BY is in the context of the eight angas (B.Y. IX.35). When the gross body is destroyed, the Ji va survives in its subtle
The present author considers this to be an interpolation; for, in the body called Lingasarira.
BY, neither in the questions put by the Rsis to Yajnavalkya nor in
With the aid of the same subtle body he again attains a gross
the concluding remarks, does the term Samadhi occur.
body. This cycle of birth and death continues so long as the bondage
The above is the description of the Angas of Yoga dealt by of Karma is not destroyed (V.S. V. 12, 13).
Vasistha. Now we shall turn our attention to the philosophical
In the Gita also the terms of Ksetra and Ksetrajna are applied to
Shb'dgHfc .3n'VG(1 llJf! 8ntazazzoq ton a;rnrlm£i 9iit
WHf/dihfMiil Wspfc'cfi'i^P^jh BiiJfieeV riyuorii .yiuriimiS
Introduction
24 Vasistha Samhita

and Mitahara in order to suit the different stages of life, nowhere


The Four States of Jiva
does he recommend any change in the Upasana and Yogic practices
The four states of Jiva described by Vasistha are Jagrat, Svapna, with regard to caste. This shows that Vasistha recommends the path
Susupti and Turlya. The Jagrat or the wakeful state is when the soul
of Yoga to the whole of humanity (V.S. I. 25-31).
enjoys the external objects. The Svapnavastha or the dream state is
when enjoyment is experienced without external objects. Susupti is Auspicious and Inauspicious Signs

the state in which the soul remains in his own true form devoid of Considering that man's progress and downfall depend upon the
all activities. Turiya is the state in which the soul becomes free from planets, Yajnavalkya recommends the worship of planets, a
the cycle of birth and death (V.S. V. 9-11). description of which is seen in Yajiiavalkyasmrti (I. 3.8). Vasistha
(V. 33), states that the events, good and evil of the past, present and
The Fivefold Universe future are to be read from the progression of breath in the particular

The universe is stated to be fivefold, viz. Bhokta (self enjoyer), Nadls (V.S. V. 38).
Bhogya (objects), Bhukti (enjoyment), Bhogayatana (body) and The Candra Nadl, Ida by name, is said to be situated on the left,
Indriya (sense organs) (V.S. V. 8). the Surya Nadl, pingala on the right; and in between these two the

Vasistha does not mention the non-reality (Mithyatva) of the Susumna. It is also added that the twelve Rasis along with thc planets

universe nor does he refer to its sorrowfulness (Duhkhamayatva). travel daily through the Nadls. The RaSis are divided into three
categories: (1) mobile, (2) stationary and (3) both mobile and
stationary. To the first category belong the Rasis Mesa (Aries),
Origin of the Universe
Karkata (Cancer), Tula (Libra) and Makara (Capricorn); to the
The VS does not contain any detailed description regarding
second belong the Rasis Vrsabha (Taurus), Simha (Leo), Vrscika
creation of the universe. Nor does it speak ofthe Samkhya theory of
(Scorpio) and Kumbhaka (Aquarius), and to the third category belong
the three Gunas. It only states that the universe was at first unmanifest
the Rasis Mithuna (Gemini), Kanya (Virgo), Dhanu (Sagittanus)
and was in a subtle form. It became manifest in the present form
and Mlna (Pisces). In every Rasi the five elements, viz. Vayu (Air),
through Pranava (V.S. V. 9).
Agm (Fire), Prthvl (Earth), Varuna (Water) and Vyoma (Ether) occur
in that order and the effects, auspicious and inauspicious, are
Eligibility for Yoga Practice
elaborately describpd, depending upon the progression of air being
Though the duties largely differ according to the respective Varna through the right or the left nostrils. Depending upon the Rasi and
and Asrama, Vasistha does not mention any particular Varna as Nadl through which the Vayu progresses contrariwise, evil effects
exclusively competent for practising Yoga. On the other hand like mental agitations are described from the first Rasi of the day to
Vasistha recommends Yoga to all (V.S. I. 31). the last Rasi. Eating, intercourse, war and amassing wealth are to be
performed when the breath progresses through the right Nadi,
Similarly, though Vasistha describes va^ing degree,p^himsa
Introduction 27
26 Vasistha Sarnhita

whereas auspicious deeds like pilgrimage, marriage, etc. are to be This verse happens to be the nineteenth verse of the eighth chapter
performed when the breath progresses through the left Nadi (V.S. 0f the VS. It can be inferred that upto about 1450 A.D. the work was
V. 46-47). recognised to comprise of at least eight chapters. This position is
similar to that of Ramayana, in the Yuddhakanda of which though
Such description of good and evil effects depending upon the
verses conclusive of the work occur, the Uttarakanda which follows
progression of breath through the Nadi is found neither in the
forms part of Ramayana. In the VS the first four chapters can also
Yogasutra, the commentaries thereon, nor in the HP. In works like
be regarded as forming the Yogakhyana, i.e. exposition of Yoga
the Sivasvarodaya etc. similar description is availabie.
philosophy. This view has further corroboration in the line, found in
Means of Conqucring Kala (i.e. death) some of the manuscripts, which runs as -

That at the approach of death the Yogi must abandon his body "yogakhyanamidam proktam jiianakhyanamatah param"
preceded by the Japa of Pranva etc., has been made clear by Vasistha
meaning, so far, the exposition of Yoga, hence jnanakhyana.
in the chapter on Pranayama. In the last chapter he describes various
means ofsuccess over death. The means mentioned are repetition of The absence of verses conclusive of the work at the end of the
8th chapter, can be justified only if the first four chapters are
Omkara, meditation Om Narayana etc. Samadhi is also mentioned
considered to have been added as appendix later. Therefore, we have
as one of the means of cheating Death (V.S. VI. 53-58).
no doubt that all the eight chapters formed the original text. However,
So far we have discussed the internal characteristics of VS. Now
while working on this text we found that first six chapters are dealmg
we shall examine the external characteristics of the text.
with the different aspects of yoga and rest two chapters (i.e. 7th &
Extent of the Text 8th) are more related to the subject of Astrology and therefore, we
■n
have selected only the six chapters for this edition. Rest two chapters
Of the six manuscripts consulted for this edition, one i.e.
are appended here without any translation for the sake of those readers
comprises of only four chapters. This gives the impression that the
who are interested in interdisciplinary understanding.
original text had only four chapters. But the questions put forth by
Sakti to Vasistha in the beginning of the fifth chapter (V. 1-3)
indicate that the last four chapter formed part of the work. All the Limitations of Vasistha Samhita

six manuscripts except one have eight chapters. The manuscript Several verses of the VS are found incorporated in other works.
dated Samvat 1463 (i.e. 1406 A.D.), which is most authentic in this Some of these verses are found included completely and verbatim,
respect has eight chapters. Nrsimha Vajpeyl (1450 A.D.) quotes in some only partly and others with minor changes. The three main
his Nityacaradipa the following verse of Vasistha Yoga: works in which verses of the VS are found incorporated are, (1)
Yogayajnavalkya(YY), a dialogue between Gargi and Yajnavalkya,
- ''"^iP?4tadavadagdJia/\am yo&mmymmWj AiL , i<;j afl!
,IbEP5i)MaffiaiMlm^MifP^^J§F>3(p«r^3r^ki^^''b3nn^iaq
(2) Wfm,!swa1 ejss*1 rawgab
between Tsvara and Brhaspati and Sankrti. Though some othcr works
28 Vasistha Samhita Introduction 29

like the Trisikhibrahmanopanisad, Varahopanisad etc., contain Darsanopanisad


verses similar to those of the VS, these works do not deserve special
Though there is no certainly as to the exact date of DU, one has
consideration. For, what is stated (soon after the table) about the
to admit that it is not an ancient work, for, we find in it influence of
DU applies to all of them. The numbers of identical verses of the
Advaita Vedanta theories (DU I. 8 and I. 21). Sec.
VS which are found in the three niain works named are shown in the
table below - "atma sarvagato acchedyo na grahya iti ya matih
sa cahimsa vara prokta mune vedantavadibhih"
Topic VS Chapter YY Chapter JSS chapter DU chapter "aharn suddha itijnanam saucamahurnianisinah"
and total and total and total and total These lines prove the influence of Vedanta on the DU. Those
No. of No. of No. of No. of who quote stanzas common to DU and VS mention them as coming
verses verses verses verses from the VS which shows that the VS is the original. The works

Introduction - I 50 Dhyanabindu, Yogacudamani, Yogasikha and Sandilyopanisad


13 4 1 4
Yamas I 81 belong to the same period as DU. The Sandilyopanisad (I. 7) after

Niyamas II stating that (tadete sloka bhavanti) meaning the verses in support
13 14 6 2 10
Asanas III are quotes 13 lines which are found in the HP (II. 10-47). From this
- 16 15 14 3 10
> it is obvious that the HP is older, and as the DU belongs to the same
Kanda, Nadis II 69 IV 53 11 35 4 30 period as the Sandilyopanisad, the DU also must be work later than
Vayus and l V 15 12 16 5 12 the HP. But the HP itself is a work later than the VS (the facts that
Nadisodhana
J 1 lead us to this conclusion are given below). Hence, it can definitely
be said that the VS is not a borrower.
Pranayama III1► 74 VI 38 16 25 6 30
Pratyahara
J VII 18 17 12 7 10 Suta Samhita- Jnanayogakanda
'
Dharana VIII 26 18 2 8 3 The Suta Samhita has been published by the Anandasrama, Pune.
Dhyana IV > 73 IX 37 19 4 Whilst tracing the pedigree of teachers through whom the work is
Samadhi X 3 20 handed down, the JSS states that Sakti derived the lore from Vasistha.
From this it can be inferred that the JSS borrowed from the dialogue
From the above table it becomes clear that the numberof identical between Sakti and Vasistha. The Suta Samhita (Muktikhanda, VII.

verses is large. An inquisitive person can at once get to know the 50-55) also refers to Cakradhara Mahanubhava and to his disciple

individual verses by merely referring to the variant readings. It Subhaga. Cakradhara is assigned to 1250 A.D. But as the VS (as
remains to be decided which is original and which is borrower. shown below) is prior to 1150 A.D. and as there is a period of hundred
years intervening between the VS and Cakradhara, the JSS is
4*°w i-,'l!ocmo?. rlgfjorlT ',nr .Iwj.Bfhfl bnt> ,iev?/l n-ysu;-.,\
30 Vasistha Samhita Introduction 31

certainly the borrower from the VS. We can also point out to infiuence None of the scholars, quoting the stanzas found to be common to
of Vedanta upon the Suta Samhita. This also proves that the JSS is both the works, ascribe them lo Yogayajnavalkya but to Vasistha.
later than the VS. Similarly Bhavaganesa and Nagoj ibhatta (on Yogasutra I. 33) while
quoting on the process of the purification of Nadis without
Yogayajnavalkya Kumbhaka, ascribe it clearly to VS and not to YY. The three types

This work has been published under various titles as of Pranayama, viz. Adhama, Madhyama and Uttama are also traced

Yogayajnavalkyam, Yogayajnavalkyah, Yogayajiiavalkya Samhita to Vasistha and not to YY. From these it becomes clear that YY is a
later work and that it seems to have borrowed from VS.
etc. Its manuscripts also are available in Devanagari, Telugu and
Kannada scripts. Late P. Divanji in 1954 publishedan edition based An additional point which is to be taken note of in this connection
on 21 texts (five printed and sixteen manuscripts) in different scripts. is the following : The verses ascribed to Yogayajnavalkya by
This book contains several verses similar to the verses in the VS, renowned authors like Vijfianesvara, Apararka, Vacaspati Mi§ra
with minor changes, like the ones given below. etc., cannot be found in the Yogayajnavalkya edited by Late Divanj i.

atmajenaivamuktastu vasisthah pritamanasah But they are found in the "Brhadyogiyajiiavlkasmrti", a work

putramalokya neyrabhyam jhanarupamabhasata 1.30 published by Kaivalyadhama. That the BY is the genuine work by
Yajnavalkya has been made clear in the introduction to the same
bharyaya tvevamuktastu yajnavalkyastaponidhih
work.
tam samalokya krpaya jnanarupamabhasata YY 1.43

angani samyag vaksyami yathaprajnam yathaSrutam Chronology


samahitamana bhutva 6rnu putraka suvrata 1.32
The VS can in no way be considered a very ancient work as
vaksyamyahgani te samyag yathapurvam maya srutam ancient authors do not make any reference to the VS. For instance,
smahitamana bhutva rsibhih saha samsrnu YY 1.45 Halayudha (1050 A.D.) in his Brahmanasarvasva and Laksmidhara
(1150 A.D.) in the Kalpataru do not mention VS anywhere; nor do
The similarities in stanzas like those quoted cannot be considered
they quote any verse from the same whereas both the authors quote
accidental. But the minor changes can be considered intentionally
liberally from other sources. Were the VS prior to these authors,
brought about in order to suit the background of the text.
they would have certainly quoted from VS; more so because (like
The verses 11-22, of chapter V of the YY which describe the
the VS) both the authors advocate the doctrine of
purification of Nadis, occur almost verbatim in the second chapter Jnanakarmasamuccaya (synthesis of Knowledge and Action) for the
of the VS (V.S. 58-70). Also the words (kecit vadanti) meaning 'some
sake of salvation in support of which they quote from different
say' occurring prior to verse 10 of the Vth chapter of YY seem to
works like the Yogayajnavalkya, Agnipurana etc. The absence of
mdicate Vasistha. From this it can be inferred that YY has borrowed such quotation of VS in their works is an indication that VS is the
from VS.
32 Vasistha Sarnhita Introduction

iater origin, i.e. after the 12th century A.D. That the VS is not very Sahkara School:
recent becomes evident from the fact that authors like Nagoj ibhatta
(end of 17th century), Bhavaganesa (1550-1600 A.D.) Vijnana- Narayana

bhiksu (1550 A.D.) etc., quote the VS, Mallinatha (1450 A.D.) also,
Brahma
who preceded Vijnanabhiksu quotes VS in his commentaries on
I
Raghuvamsa and Kumarasambhava. The HP also while describing Vasistha
the Asanas qualifies them as recommended by sages like Vasistha ,r
Sakti
etc. cf.
I
"Vasisthadyaisca munibhirmatsyendradyaiSca yogibhih ParaSara
angikrtanyasanani kathyante kanicinmaya" H P. I. 18 I
Vyasa
Thus, the VS is a work prior to the HP and if the HP is assigned
Suka
to about 1350 A.D., the VS must be taken to have been ready at
I
least before a hundred years. Thus, we can assign the VS to about
Gaudapada
1250 A.D. Yet we cannot definitely state that all the material that
has come down to us in the extant VS belonged to that period. Some Govinda
of the material must belong to an earlier period and the VS must I
Sankara
have attained the present form passing through various stages like
the epic Jaya which attained the form of the Mahabharata. SutaSamhita :

The various traditions regarding the lineage of the teachers who


Mahesvara
transmitted that lore differ to a large extent. But all these (except the
/• / I
Mahabharata, Santiparva) accounts have Vasistha and Sakti in Brhaspati
common. The various accounts are given below.
Skanda
I
Vasistha

Sakti

Parasara
34 Vasistha Samhita Introduction 35

Sandilya Samhita: Kandas of the Vasistha Samhita --

Narayana The Yogakanda of Vasistha Samhita forms only one Kanda


(section) of Vasistha Sarphita.
Brahma
It is our contention that some more sections must have existed
I
Vasistha belonging to the original Vasistha Samhita. The authors quoting
Vasistha variously refer to the work as Vasistha Kalpa, Vasistha
Sakti
Yoga etc. For instance, Nrsimha Vajapeyi in his Nityacarapradipa
(Section II p. 100) quotes the following verse as of Vasistha Kalpa.
Parasara
I “ahamasya rsih proktaschando’nustubhihocyate
Vyasa
devata tryambako rudrah pancangani srnusva me”
I-•*--1
Brahmaratra Sandilya Madhu
This verse cannot be found in the extant Vasistha Samhita. Hence
we infer that there was also a Vasistha Kalpa which is perhaps lost.
Santiparva:
The verse quoted by Raghavabhatta (in his commentary upon
Hiranyagarbha the (Saradatilaka) as coming from a Vasistha Samhita and those
quoted by Haimadri are not found in the present edition. Such verses
Vasistha

Narada
r are collected and added as an appendix for reference. With the data
in hand, we are not in a position to decide whether such verses formed

J part of the extent Yogakanda or of other sections which are extinct.


Bhisma
*****

In the Gita Bhasya of Sankara, it is mentioned that Brahma


advises a life of activism to Marici and other six are the mind-born
sons of Brahma of which Vasistha is one. As they are propounders
of Pravrttimarga, Vasistha, the author of the VS, must have handed
down the same knowledge, i.e. Pravrttiaksanadharma in the nanie
of Jnanakarmasamuccaya.
36 Vasistha Samhita
Summery of Chapters 37

SUMMARY OF CHAPTERS OF VASISTHA SAMHITA possessiveness), which has been enumerated as fifth yama by

Chapter- I Pataiijali, has been dropped from the list ofyamas by Vasistha. It is
surprising to note that all those yogic texts who have presented a list
The text starts with the dialogue between Sage Vasistha and his
of ten yamas present the same list as has been prcsented here by
son Sakti who cnquires about the method of attaining knowledge, which
Vasistha. We find similar list of ten yamas in Trisikhibrahma-
can liberate one ffom the miseries of world and fears of birth, old age and
nopanisad (Mantrabhaga Verse 32 and 33), Darsanopanisad (1.6),
death. Sage Vasistha, inspired by the enquiry of his son, starts narrating
Varahopanisad (V. 12-13) and §andilyopanisad (1.4). We also find
those secrct methods that he had received ffom Brahma for his own
the same list in Yoga Yajiiavalkya.which has a great resemblance
salvation. Brahma said -
with that ofpresent text. Caranadasa also seems to follow the similar
Actions are two fold pravartaka (binding) and Nivartaka tradition of ten yamas.
(liberating). Performance ofaction with desire are, binding whereas
Next limb after yama is niyama. Here again unlike Patanjali,
the actions bereft ofall desires are called liberating. Veda prescribes
Vasistha presents a list of ten niyamas. They are 1. Tapa (austerity),
two types of actions Bahya i.e. external and abhyantara i.e. intemal.
2. Santosa (contentment), 3. Astikya (faith in ultimate reality), 4.
Desirous of liberation should perform actions based on knowledge
Dana (charity), 5. Isvarapujana (worship of God), 6. Siddhanta-
without any desire. (For details please see Introduction)
sravana (listening to the doctrines), 7. Hri (ignominy), 8. Mati (right
Sakti further asks about nature of Jnana (knowledge) since only faith), 9. Japa (repetition of mantra and 10. Vrata (vows).
such actions performed with knowledge are liberating.
If we analyse this list of yamas and niyamas and compare it with
Vasistha declares that knowledge is nothing different from Yogic Patanjali's yamas and niyamas, we find that only Tapa and Santosa
knowledge and this yoga consists of eight limbs. They are Yama,
of Patanjali have found its place in the list of ten niyamas. Sauca,
Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and
niyama according to Patanjali, has been included in the list of ten
Samadhi (VS. 1.33). But unlike Patanjali, Vasistha considers first
yamas. Fifth yama of Patanjali i.e. Aparigraha has neither been
four to be external whereas latter four to be intemal (Pratyahara has
included in the list of yamas or niyamas. Two niyamas of Pataiijali
been included under external Yoga according to Patanjali).
viz. svadhyaya and iSvarapranidhana also seem to be excluded from
First three limbs of Astaiiga Yoga have been described in this the list of yamas and niyamas. But we can find some similarity in
chapter. Vasistha gives a list of ten yamas and ten niyamas. Ten svadhyaya and japa and so also in iSvarapranidhana and
yamas are 1. Ahimsa (non-injury), 2. Satya (truth), 3. Asteya iSvarapujana.

(desirelessness), 4. Brahmacarya (celibacy). 5. Dhrti (uniformity),


Again all those yoga texts who enumerate ten niyamas give a
6. Ksama (equanimity), 7. Daya (kindess), 8. Arjava (straight
similar list of niyamas. TSB (M. 34, 35), DU (1.7), VU (V. 14, 15)
forwardness), 9. Mitahara and 10. Sauca. (cleanness). We findsome
SU (I. 5) and yogayajnavalkya presents the same list excepting the
difference in it from the list of Pataiijali. Aparigraha (Non-
fact that some have mentioned Tsvararadhana for ilvarapujana or
Summery of Chapters 39
38 Vasistha Samhita

vedantasravana for siddhantasravana. Swami Charanadasa also in 4. Virasana (VS. 1. 72)

his Astahgayoga presents the same list of ten niyamas. This is assumed by placing one foot on the other thigh and
on the other foot the other thigh. (This is also available in
It seems that there were two traditions with regard to components
HP. I. 21. However, we find a different technique in Gh.S.
ofyamas and niyamas. It is difficult to find out as to who started the
(Please refer Gh.S. II. 17)
tradition of ten yamas and ten niyamas but it can be said that those «

who followed the tradition of ten yamas and ten niyamas have 5. Simhasana (VS. I. 73-75)

enumerated the same components without any change. In this posture ankles are kept below scrotum on either side
of perineum, palm with stretched fingers are kept on knees
The third limb of Astahgayoga is asana. Vasistha enumerates
and opening the mouth wide and gazing at the tip of the
and describes 10 asanas. They are Svastilcasana, Gomukhasana,
nose is called Simhasana. (It is available in HP. I. 52 and
Padmasana, Veerasana, Sirnhasana, Mayurasana, Kukkutasana,
here it is said to facilitate three Bandhas, Swami
Kurmasana, Bhadrasana and Muktasana.
Kuvalayanandaji suggests Bhrumadhya Drsti also in place
1. Svastikasana (VS. I. 68-69) of Nasagra Drsti as it has a better resemblance with that of
a lion. For details see "Asana" written by Swami
a. Placing the soles between the opposite thigh and calf
Kuvalayanandaji, published by Kaivalyadhama, 1999, Page
muscles is called Svastikasana. (AIso available in H.P.
-70-71).
I. 19 and Gh. S. II. 13)
6. Mayurasana (VS. I. 76-77)
b. Placing the ankles on either side of perineum is also
It is assumed by placing both the palms on the ground and
known as Svastikasana.
adjusting the elbows properly on eitlier side of the body
The second variety of Svastika presented by Vasistha is
and lifting the whole body upward horizontally. (Also in
something different and it resembles the description of
HP. 1. 30-31 and in Gh.S. II. 29-30, H.R. III. 41-42). Hatha
Bhadrasana of Hathapradipika. (HP. I. 53).
Ratnavali describes different varieties of Mayurasana such
2. Gomukhasana (VS. I. 70) as Danda Mayura (i.e. when it is done like a horizontal
This is assumed by placing right ankle by the side of left stick), Parsva Mayura (if it is done from the side), Badha
hip and left by the side of right hip (also in HP. I. 20 and Keki (i.e. if it is done in Padmasana) and Pinda Mayura
Gh.S. II. 16) (i.e. when practiced by extending one leg and keeping other
leg like Mayura (H.R. III. 43-45).
3. Padmasana (VS. I. 71)
Place the soles on opposite thigh and catch hold of respective 7. Kukkutasana (VS. I. 78)
toes by taking your hands backward crosswise. We find It consists in after adopting Padmasana inserting hands in
similar description in Hathapradipika (HP. I. 44). between calf muscles and thighs and placing the palm firmly
40 Vasistha Samhita Summery of Chapters 41

on the ground so as to the whole body can be lifted on it. Chapter - II


(This is also available in HP. I. 23, Gh.S. II. 31. We find
In the end of the first Chapter it was stressed to purify the Nadis
Pangukukkutasana in Kapala kurantaka Hathabhyasa-
before taking up the Pranayama, therefore, this begins with the
paddhati in which the whole body is lifted with the support
enquiry about what is the process of purification ofNadis, origin of
of only one hand placed firmly on the ground. Nadis, Kanda and how many Vayus are there, what are their location
8. Bhadrasana (VS. I. 79) and functions etc.

This is performed by joining both the soles and bringing On being asked all these by Sakti, Vasistha starts describing about
the respective heels below the scrotum on either side of the human body from yoga point of view. In this connection he talks
perineum and then holding the two feet firmly. (According about Dehamadhya, Kanda, Kundalini, origin of Nadis, name of 14
to HP. I. 54, this asana is also known as Goraksasana. Nadis, their origin point in Kanda and also their terminal point,
Gheranda Samhita II. 9-10, describes different arrangement Vayus, their location and function. (AIl these concepts have already
of heels in Bhadrasana). been dealt in detail in the introduction.)

9. Kurmasana (VS. I. 80) After describing all these, Vasistha narrates prerequisites for
It consists in sitting on heels so as toes are pointing outward starting Nadi Sodhana Pranayama. First of all one should develop

on opposite direction. (Same technique is available in HP. detachment towards desires or even merits. Then he should select
an ideal place for constructing a hermitage. It should be beautiful
1.22. Tejobindupanisad 38, calls this position as Yogasana).
pious region, where is abundant fruit, root and water and it should
10. Muktasana (VS. 1.81-82)
be at the banks of a river or at a temple. The seiection of an ideal
1. It is assumed by placing left heel above the pubic bone place has been given in various yogic texts. We find it well described
and right heel above the left heel HP. I. 36 mentions it in H.P. I. 12 and in Gh.S. V. 3-5.
as another variety of Siddhasana, whereas (HP. Jyotsna
Vasistha then says that a beautiful hut should be constructed at
I. 36) considering this arrangement of heel Guptasana.
such ideal place. However, this aspect has been mentioned more
2. Pressing left side of the perineum from left heel and elaborately in HP. I. 13 and Gh.S. V. 6-7.
right side of the perineum from right heel is also known
Vasistha prescribes some personal preparation also which is
as Muktasana. (This is a new variety not available in
absent in H.P. or Gh.S. He instructs to keep the body and mind cool
Gh.S., H.P. or in H.P.J.)
and patient with the help of sacred mantras, apply ashes in the whole
The first chapter ends with clear instruciton that Pranayama (the body then spreading Kusa grass or deer skin or any soft material for
fourth limb) should be practiced only after purification of Nadls sitting. Before starting the practice, one should worship Lord Ganesa

otherwise all the efforts will be futile. who is supposed to remove all sorts of obstructions in the path of
success with fruit, root and water, then worship ones favourite God
and then one should bow down to his preceptor.
42 Vasistha Samhita Summery of Chapters 43

Vasistha further expiicitly mentions about the body position Chapter - III
conducive for the practice of Pranayama one shouid sit in Padmasana
Two limbs of Astnaga yoga viz. Pranayama and Pratyahara have
facing east or north keeping neck, head and spine erect, mouth should
been described in this chapter.
be kept closed and should remain quite and steady.
We usually find two traditions of Pranayama described in yogic
After describing ali these prerequisites Vasistha starts describing
texts. One Tradition prescribes Pranayama with the application of
thc technique ofNadisodhana Pranayama. The followingtechnique
Bija Mantra or Pranava. Whereas the other tradition does not
of Nadisodhana has been described by Vasistha.
prescribe Bija Mantra or Pranava. Hathapradipika is the follower
1. Closing the right nostril with the heip of the fingers of right
of second tradition and Vasistha Samhita follows the first tradition.
hand and gazing at the tip of nose, mentally imagining a
Gheranda Samhita describes the technique of Pranayama of both
harmonious orbs of the moon there and contemplating on that,
the traditions and names them Sagarbha and Nigarbha. Sagarbha
and "va" along with "m" or" " (anusvara) on it should be seen
means with Mantra whereas Nigarbha means without Mantra. The
there mentally while inhaling through the left nostril i.e. Ida
upto twelve matras. Pranavatmaka Pranayama in Vasistha Samhita can be equated with
Sagarbha Pranayama of Gheranda Samhita.
2. Then meditating on fire element which is like flashing flame
and contemplating upon "Ra" with (anusvara) existing While describing Pranavatmak Pranayama, Vasistha first of all

within the circle of five, one should exhale slowly through describes Pranava consisting of three letters A, U and M representing
right nostril i.e. Pihgala. creation, sustenance and destruction respectively. He further
describes the forms of A, U and M.
This is to be repeated several times. We do not find any reference
for Kumbhaka. It seems that Vasistha Samhita does not prescribc "A" has been described as Gayatri having red body, riding on a
Kumbhaka for Nadisodhana. So far as visualization during Puraka swan, holding staff in her hand and is sixteen years old. (VS. III. 5)
and Recaka is concerned it is more near to Gheranda Samhita but
"U" is embodied in a young lady with white body riding on an
Bijaksaras are different. We do not find such visualization or
eagle is known as Cakradharini. (VS. III. 6)
reference of Bijaksara in Hathapradlpika. However, H.P.
recommends Kumbhaka phase for the practice of Nadlsuddhi "M" has been named Savitri who is an old lady with white body,
Pranayama. three eyes, holding a spear in her hand and riding on a bull. She is

The discussion on Nadisodhana Pranayama ends with the also known as Sarasvati, Maheswari and Pascima. (VS. III. 7)
description ofsymptoms ofNadis having purified. (V.S. 11.68-69).
The details of the technique of Pranayama available in V.S., has
We find almost similar symptoms as described in H.P. (11.19-20). It
already been given in the Introduction.
has been instructed that the practice ofNadIsodhana should continue
till the symptoms of purification of Nadis appear. Pranayamaisalsoamethod of Pranajaya (V.S. III. 32)Vasistha
44 Vasistha Samhita Summery of Chapters 45

further talks about the other techniques of Pranajaya. Chapter - IV

1 After drawing the air inside and filling the stomach properly The fourth chapter of Vasistha Samhita describes about the last

contemplating on the prana at the toe, navel or at the tip of three yoganga viz. Dharana, Dhyana and Samadhi of this Scheme
the nose. (VS. III. 34) of Eightfold path of Yoga. All the three have already been discussed
in the introduction part.
2. Withdrawing the sense organs from their respective objects
raise the apanavayu upward and place it at the location of As Nirguna dhyana has already been dealt in detail in Introduction

fire in the body i.e. at the navel and fix it there. Then onc part, here a description of five types of Saguna dhyana becomes

should close properly ears etc., sense organs by both hands opportune.

i.e. ear with thumbs, eyes with the forefingers and the two
1. In the lotus of heart having eight petals, one should
nostnls with the middle fingers this in turn results into the
contemplate mentally on Lord Narayana having magnificent
arousal of pure sound (i.e. Nada). Those sounds resemble
body and weilding conch, wheel and club (gada), wearing
conch blow, thunder and mountain stream. This is known as
crown and armlets, his face resembling full moon and clad in
conquering over Vayu. (VS. III. 36-40)
yellow garment and experiencing one's identity with him is
3. Practising Kevala Kumbaka and becoming pure, one should one of the Saguna dhyanas. {VS. IV. 26-31).
adopt meditative posture (Svastikasana) and gaze at the right
2. In the middle of the lotus of heart, imagining the Vaisvanara,
ankle and recite Pranava i.e. aS> mentally, this fixes
and the fire kindled in it like a breezeless lamp and seeing
"apanavayu" at the abode of fire. Till the fire is conquered, a
within its flames the supreme self and mentally developing a
fickle mind person should practice in this way and raise the
attitude of identity with it is also a type of Saguna dhyana.
pranavayu above the location of fire. Then gazing at the navel,
(VS. IV. 32-38).
should recite &> mentally, till the mind is merged in that.
This results into arousal of Kundalini. (VS. III. 44-50) 3. Within the middle of the eyebrows, concentrating mentally
on ones own self in the form of light and experience of "that
After describing Pranayama in this way, Vasistha describes four
I am" is also known as Saguna Dhyana. (VS. IV. 39-40)
types of Pratyahara. This has been dealt in detail in the introduction
Part under Pratyahara. While discussing fourth type of Pratyahara, 4. Imagine oneself in the form of child within the lotus of heart

Vasistha describes 18 (Eighteen) vital points in the body by way of having eight petals and seeing that form being filled with

presenting specific point with specific location. These locations have nectar and considering "I" myself the supreme Brahman, and

als° been presented in detail under "vital points in the body". (see such an experience is also called Saguna Dhyanas. Here again

Introduction : under Pratyahara) Vasistha reminds us of performance of duties without


expectation of fruit for the sake of salvation. (VS. IV. 41-48).
46 Vasistha Samhita Summery of Chapters 47

5. Meditate upon solar plexus and in its middle contemplate upon Chapter - V
golden purusa seated in a lotus posture, illuminating the whole
On being asked by Sakti, about the nature of Atman and how to
world, perceiving that mentally with the conviction "I am
know about the time of death Vasistha describes about nature of
that" is regarded as excellent Dhyana. (VS. IV. 49-53).
Atman and indicators of death based on Zodiacs and mode of
Dhyana has been defined by Patanjali as "Tatra pratyayaikatanata respiration. Both of these aspects have been described in detail in
dhyanam" PYS III. 2. This definition presents the final goal of the the Introduction under Jiva, four states of Jiva, five fold universe

practice of Dhyana. We do not find any particular method of Dhyana and auspicious and inauspicious signs. Please refer to those topics

prescribed by Patanjali. Vyasa in his commentary has suggested for understanding the content of Vth Chapter.

certain points of Dhyana. If we analyse Vyasa from Vasistha point


of view we can say that Vyasa has prescribed Saguna Dhyana. Chapter - VI

We can say that there is possibility of only two types of Dhyana In this last chapter of Vasistha Samhita, Sakti enquires about

objects I, Having form and 2. Having no form or abstract. These how one can overcome death and this is beign explained in this

have been described respectively as Saguna and Nirguna. In later chapter by Vasistha.

literature we find the description of Dhyana having different After deciding one's own death on the basis of external and
nomenclature. Gheranda Samhita (Gh. S.) describes three types of internal indicators should remain calm and composed and continue
Dhyana namely Sthula, Jyoti and Suksma. The first two types of to perform his duties as enjoined by scriptures and recite Taraka
Dhyana may be grouped under Saguna Dhyana, whereas the last Mantra i.e. "Om" without any type of expectation. This will bestowed
one under Nirguna Dhyana. It has also been said in Gheranda long life to the person and he will become a knower of Brahman.
Samhita that Suksma Dhyana is the best among all the Dhyanas.
Then Vasistha describes about Taraka Mantra known as Pranava.
(Gh. S. VI. 1-21).
In the beginning there was "sat" (existent) alone, which was the
Swami Caranadasa also in his Astanga Yoga describes fourtypes cause of everything. From this "sat" the four-letter syllable known

of Dhyana viz. Padastha, Pindastha, Rupastha and Rupatlta. as $s> was born. One who chants Pranava Meditating on 3t^>TT at his

(Astaiiga Yoga of Charanadasa, published by Kaivalyadhama pp. forehead and Mahadeva i.e. Rudra, he overcomes death and attains

34-36). Here also the first three can be grouped under Saguna Dhyana long life. For chanting ofTryambaka Mantra and worshiping Rudra
is another means to overcome death. It is said in VS.VI. 51-52, he
whereas the fourth, as the name itself suggests is Nirguna Dhyana.
who is afraid of death, though impure, should chant Mrtasaiij ivani,
Thus, Vasistha by classifying Dhyana into two has presented a
since there is no other means to avoid death except the tryambaka
broad but non-controversial and universally acceptable classification (VS. VI. 41). Another way of conquering death is meditating upon
of Dhyana objects.
Narayana in the centre of "Anahat Padma" and completely merging
48 Vasistha Samhita

oneself therein (VS. VI. 56). The ultimate method of avoiding death
is the practice of "Samadhi", the last yogahga.
Vasistha Samhita-Yogakandam

TOTTliSTRI:*
‘^TEfT ^lrtMIHHM’ (VS. VI. 50)
CHAPTERI

* * * # *

vasistham vagvidam srestham trikalajnamanuttamam /


sarvasastrarthatattvajnam yogesu parinisthitam //!//

1. Vasistha, the eminent, erudite, peerless knower of past,


present and future, well versed in every field of knowledge, keenly
devoted to Yoga --

HdHrlfpri jn-rl 'irl^HH I5

sarvabhutahitam santam satyasandham gataklamam /


gunajnam sarvabhutesu pararthaikaprayojanam //2//

2. Benevolent to all the beings, calm, true to his words, fatigue-


less, the only knower of the merit among human beings, ahvays
working for the well-being of others -

fnrlfrjH fdrtsnfti «fu?i difJuiryHH ls

HMlHHMd #RT 7T?imMHH<M<H, 11? 11*

jitendriyam jitakrodham brahmajnam brahmanapriyam /


tapovanagatam saumyam sadadhyayanatatparam //3//

3. (One who has) conqured the senses and anger (who is) the
knower of Brahman, beloved among brahniins, residing in penance-
grove, gentle, always engaged in his (self) studies -
Vasistha Samhita Chapter I 3

6-7. &akti said :


TTftfctdR l'J
O Lord! You have the knowledge of all sciences and ever
Plril 5T*fT7T 1-1 rq iniH'
inclined to do good for all the beings. So please tell me how an
brahmavidbhirmahabhagairbrahmanaisca susevitam / ignorant like me can acquire knowledge through which I may liberate
nityam dharmaratam nityarn krtapurvahnikakriyam //4// myself from this world which is full of miseries and fears of birth,

4. Well-sersed by the magnanimous brahmins and knower of death and old age.

Brahma, always performing religious duties, daily completing his farTT TJTT: ?ifrnn ^dTfTdT |H
morning routine --
^fqfT^cW ^TT«TT d|cKIMdc;tTm(fa)H lUSlT
Note : Purvahnikakriya is an essential duty for a true brahmin for
the purification of body and mind. This practice can be ex- putrenaivam pita prstah saktina vedavadina /

piained as the practice of kriyayoga esp. of Tsvara Pranidhana. rsiralokya netrabhyam vakyametadabhasata //8//

8. Thus, when the son Sakti, conversant in Vedas, asked his


father, the sage (Vasistha) looked at him compassionately and
W53 fw Uigfe: TJUgdlfdd: I m 11,°
replied:
pranamya dandavadbhumau mahakarunikam munim /
gfro -
papraccha pitaram saktih pranjalih sraddhayanvitah //5//
HffT^frm *T?T # 3T% ^OiMdi cTT ln
5. (To that) sage full sympathy- prostrating on the ground-Sakti-
^TTfrr W? fddirjqiii MddlildM IIT 11’°
asked his father with faith and folded hands.
Vasistha uvaca —
JlfTbfidiy" -
uttisthottistha bhadram te sakte buddhimatam vara /
ffcJjriWd 7rT l”
vaksyami sukhadani nityamupayam bhavanasanam //9//
TfTTHI^, 115,1 l”
9. Vasistha said:
Saktiruvaca -- O Sakti! Wisest among all intellectuals, rise up and be ready,
bhagavan sarvasastrajna sarvabhutahite rata / may you be blessed with well-being, I shall tell you easiest and eternal
kenopayena samsarad bahuduhkhasamakulat II6II means of ceaing transmigration.

?c*fF5TT ^PTBTR srmf ^fTTFt tffUfdiT: l”


WR PITO HWI-fjTbls? WT *T^RT«ft: I |\9 | P" I l^o 11”

nanavidhabhayopetajjanmamrtyujaranvitat / etyuktva bhagavan yogl Vasistho brahmavidvarah /


jnanam prapya katham tasmanmukto'ham syam gayannarayanani devam sarvabhutahrdisthitam //10//
madandhadhih IIIII
4 Vasistha Samhita
Chapter I 5

10. After telling so, Yogi Vasistha, the foremost amongst the
padmasane sukhasinarn caturananamavyayam /
knowers of Brahma, praying Lord Narayana, who is dwelling in the
caracaranam srastaram brahmanam paramesvaram //14//
heart of every being, (said) --
WTHT.SF HJ^dl TTU|wj ^T lJT
-d'iaifd ylPlul<i fdT^HH |,}
TTrT T5 TTT 1|^ 113’
3tH-<ifj|y H/HH-dHlraTH 11^ I l’*
kadacittatra gatva'ham stutva stotraih pranamya ca /
vaksye devam jagadyonim yogidhyeyam nirafijanam /
prstavanimamevartham yattvam mam pariprcchasi //15//
anandamajaram nityam paramanandamlsvaram //11//
14-15. I visited Brahma who was blissfully sitting on the lotus
11. I shall explain the immaculate Lord, who is source of the
seat. He is four faced Lord, imperishable, creator of all animate and
universe, the ideal of Yogis, faultless, ageless, permanent and
inanimate creation and supreme master of all. Invoking Him with
supreme blissful.
sacred hymns and saluting with reverence for Him, I asked Him the
yuTKT WHHlffJd: l,s same questions as you have asked me.

jrfThHi^cw fw ^Hddin 1i^ i iTC ^cf--£eT ^rnrra dd^y d/Hd 1”

jagannatham hrsikesam pranamya susamahitah / 3T^5Treife3TRTf WH%rft 'WHIHftH I l^ 115*

saktimalokya netrabhyam krpaya cedaniabravit//12//


devadeva jagannatha caturmukha varanana /
12. Bowing down to Hrsikesa, the Lord of the world, with well anekasastravibhranto bhramaccitto bhramamyaham //16//
balanced mind Vasistha-with compassionate eyes said to Sakti-
16. O Lord of all deities and the universe having four excellent
TT^ffT HfHJII-Jrt WTtP fdrlfeq l,a faces! I am confused by different scriptures, that is why I wander

r# wgnrrr Tftrf? tjet TFqrr tjF*<;H 1i*$1 f4 hither and thither (in quest of the truth).

ehyehi munisardula gurubhakta jitendriya / WWHW tTctH dfei HFH l5"

srnu tvam brahmana proktam purvam yanmama 3tld-dH-df TTgi rT^ fTHTHg I \\\» I l3*1
muktidam //13//
bhagavan kena gaccheyam tannistham paramam padam /
13. O sincere disciple! You are most welcome, as you have anandamajaram guhyam tanme bruhi pitamaha//17//
already conquered all senses and stand prior to all the sages, listen
17.0 Lord! I request you to tell me how I can reach that supreme
to those words which were sermonized by Brahma for the sake of
state which is blissful, ever new and mysterious.
my salvation.
HHIIhA WsHHi-f ddfHHHoddH l" H4dHTt>: TTHJF: THH*-'Hd>ld>dlUdi: I5*

^m^muTT WTT ^ITUT ’fTTHs^m I I^Tf I l}° F?T HT ‘HTTHFTHTT ^T^FHH^TfT I l^d I I34
Chapter 1 7
6 Vasistha Samhita

21. Whereas the same path of action, when based on knowledge


mayaivamukta h santustah svayambhurlokanayakah /
and is bereft ofall desires, is called Nivartaka (liberating) as it frees
drstva mam suprasannatma krpayedamavocata//18//
from rebirth.
18. Thus being invoked by me, Brahma, who is self-existent
and the leader of the universe, satisfied and well-pleased, looking at fHdrte rj fgfnsi Tmrr fg^; i*"

me compassionately. He spoke as such : arwmwitfj ^fr ^ftiwiynq 1i^ 11‘*

nivarttakam ca vedesu dvividham surayo viduh /


bahyamabhyantaram ceti pratyekam muktisadhanam //22//

jatasya dvividhau jneyau panthanau vedacoditau / 22. The learned people know that the liberating way of action
karmatmakavubhavetau pravartakanivartakau //19// in Vedas is of two kinds, the external and the internal, each one
being a means of liberation.
19. There is a two-fold path of actions, which are ordained by
Vedas to be known and adopted by all persons. Both the ways consist ^Tirr l”"
of two actions; namely Pravartaka (motivating) and Nivartaka 3TT«rFTt g -JiMI-jgHmrMft I l^ 11*4
(liberating).
bahyam bahih kriyetyevam yattadvihitasadhanam /
abhyantaram tu buddhyaiva buddhyanusthanamatmani //23//
ycnfcr i udcfHiw i Ro i i*’
23. The extemal (liberating wayof action) is the overt act with
varnasramanam karmaiva kamasahkalpapurvakam / certain prescribed means, whereas th? internal (liberating way of
pravarttakam bhavedetat sarpsare vai pravartanat //20// action ) is to observe the prescribed duties within self with the means
20. The performance of actions by the persons of any Varna of intelligence.
and of any Asrama with any desire, is called Pravarttaka because it
motivates a person for transmigration.
7nTMIrT)«Hi<rTT>: IRVII"
Note: Varna and Asrama-is a Vedic division of four principle classes
tayorabhyantaram kuryannityakarma yathavidhi /
of people and stages of life. They are Brahmins,Ksatriya,
jnanabhaktisamayuktah sadanandamavapnuyat //24//
Vaisya and Sudra and the four stages are Brahmacarya,
Garhasthya, Vanprastha and Sanyasa. 24. Of the two, a person should carry out the internal acts as
obligatory duties; performed thus consciously and devotedly, he will
altain bliss.

jtlfnl.Sjiifi'i) cnfr 4l4^g<4 Hiy-iH l"?


tadeva jnanasamyuktarn sarvakamavivarjitam /
nicisuii^jHyjTti cticioa <+>4 o
I I^K 1l^,
nivarttakam bhavedetajjanmanastu nivartlanat //21//
Chapter 1 9
8 Vasistha Samhita

jnanino'jnanino vapi yavaddehasya sadhanam / TrfHT'RHTcf'6 -


tavadvarnasramaproktam kartavyam karma muktaye//25// frtvJ-s fll^n HF ^i^rt: C'

25. As long as a cognizant or an ignorant person bears body as thht sr«Ti HHfjrfn hf Twt 11 il°

a means of action, he must deal with all the duties assigned according saktiruvaca -
to Varna and Asrama for liberation. vidhyuktam karma viprendra jfianena saha kurvatah /
muktirukta tvaya dvabhyam tayorjnanam vada prabho //29//
tI HHTH: l"?

HHT stftTT Wt 111"* 29. Sakti said :


O great Brahmin! so far you have discoursed upon liberation
ityevam karmasarvasvam karmakandam ca tattvatah /
through two means- Karma alongwith Jiiana (knowledge) therein
upadiSya tada brahma yoganistho'bhavat svayam //26//
or through prescribed action. 0 my master ! of the two tell rne of
26. Thus explaining and preaching inevitable duties and Karma knowledge.
Kanda (ethics) authentically, Brahma himself became engrossed in
3llcH'j|’^rt*jTT>^cj cjfitli: nlrtHHH: l"
Yoga.
^MItflHH HHWTT jtH^'TBHTHH I l^o 11*’
c(rt: ijicipTi TiifrtrtlsfH BBSTcf: I
atmajenaivamuktastu vasisthah pritamanasah /
nnTTCtHpr fH^TT «Fif HH I I l‘'v
putramalokya netrabhyam jhanarupamabhasata //30//
yatah karmaiva kurvanti jnanino’pi mumuksavah /
30. Thus addressed by his son, Vasistha with pleased eyes saw
tatastvamapi viprendra jnanenacara karma tat //27//
his son and started describing the nature of knowledge.
27. As even the knowers and also desirous of salvation undertake
to perform every action, hence, O best Brahmin! You should also HfHF -

pcrform all the deeds with knowledge. HlH cj'l'iirH'i lrtf«S cfl'iSTcHfH fcisfrt I
^T TT^M: H 11^ 11'"
('rtT^nai nfHjjlth sifnxnfnirt: l',t'

tfH: W HfH^ OTH: 9T^HTf^H: 11 11''" vasistha uvaca -


jnanam yogatmakam viddhi yogascatmani tisthati /
etacchrutva vasistoktatp putrah saktiratandritah /
sa yogo’stangasamyuktah sarvadharmah sa ucyate //31//
punah praha munisrestham prayatah sraddhayanvitah //28//
31. Vasistha said :
28. Hearing all this from Vasistha, the son Sakti, who was alert
Knowledge consists of Yoga and Yoga leads towards the SELF.
and full of regards, again said to the foremost Muni (Vasistha).
That very Yoga involves eight fold path and is said to be a duty
universal for all.
10 Vasistha Samhita Chapter I II

Note : Vasistha also on the line of Patanjali has accepted eight fold
ailfHRT "3 rRTT T5T la5
Yoga.
riUdPTfT Trenfc ifaMIMifui TJOTTT II^MI'**
TTOT'dgOTfrr WU5T W*5pT*T I”
yamasca dasadha prokta niyamasca tatha da^a /
OTOT TJJTTJ OTT«F TTOTT I l?7 I |'a asananam ca sarvesamuttamani tatha dasa //

angani samyagvaksyami yathaprajnam yathasrutam / tesuttamani catvari muktimargani putraka //35//

samahitatamo bhutva srnu putraka suvrata //32// 35. O son, Yamas are tenfold and like wise -- Niyamas are also

32. I shall explain vividly those limbs (of yoga) as heard and ten. Out of many Asanas, there are ten much preferred. Out of them

understood by me, O my dear son ! As you are very much keen to four (Asanas) are the best means for the sake of liberation.

keep your vows, listen to me by being utmost composed state of


yiUIHmfeaT TfhfT: Mr<4l6i<?J^f3^T: I ' l'1''
mind.
pranayamastridha proktah pratyaharascaturvidhah //36//

36. Pranayama is said to be three-fold and Pratyahara is four-


y|U|N!MW«JT ?T% VTWT72J SHTUTT l"

szttt tttttMhtPt fptHtt I l$? I la“


turnm ttw yffP: «2tpt ^kT h^Hcihm iai
yamasca niyamascaiva tathasanamapisyate /
TnnftT: 7TTT7TT TTfrBT OTOTJ «ZTFT tJ«T^-TJ«T^ I I laa
pranayamastatha Sakte pratyaharaka dharana //
dhyanam samadhiretani yogaiigani tapodhana //33// dharana pancadha prokta dhyanani sodha prakirtitam /
samadhih samata prokta yavad dhyanam prthakprthak //37//
33. O Tapodhana, Sakti ! Those limbs of Yoga are as follows :
Yama (rules of conduct), Niyama (vows), Asana (Postures), 37. Dharana is said to be five fold and Dhyana is said to be six
Pranayama (control and expansion of breath); Pratyahara fold. Dhyana is balanced state of distinct ideas, while Samadhi is a
(withdrawal of senses from their respective objects), Dharana perfect equanimity.
(concentration of mind), Dhyana (meditation), Samadhi (perfect
3Tf?TOT OTOTrk«f OTTTOTT ejfrl: 5TOT I®4
equanimity).
fOTTT?TT: Tfra ^ OTTT T5T 11?4 I la'
3TTTT ®rrenfr OTTOTTOTOTTrfui n 115x1 ia'
ahimsa satyamasteyam brahmacaryam dhrtih ksama /
adau catvari bahyani tadanvabhyantarani ca //34// dayarjavam mitaharah saucam caiva yama dasa //38//

34. Among them the former four are external and the later four 38. Ahinisa (Non injury); Satya (truth); Asteya (desirelessness):
are internal. Brahmacarya (celibacy); Dhrti (fortitude); Ksama (equanimity),
otttsj T5t*tt yl<wi fmimsj h«it tjt i'” Daya (compassion); Arjava (uniformity): Mitahara (moderale diet)
12 Vasistha Samhita Chapter I 13

and Sauca (cleanliness) - these are the only ten Yamas. karmana manasa vaca sarvadravyesu nihsprha /
asteyamiti tat proktam munibhistattvadarsibhih //42//
Note : Vasistha, unlike Patanjali, enumerates ten Yamas. He has
excluded Aparigraha from the list of Yama of Patanjali and 42. Having no greed for anything by action, thought and speech
added six more; and hence in all there are ten Yamas. is said to be Asteya (desirelessness) by the realized sages.

c*>^u" 'P^TT cTTrTT TPbtdV TPT?T \l° *4<J!I TpTTTT 3TcTT TT^tfdU TT^T l“
TThpirf^TrT ffn Tfffnfrr: 115^ 1 TT^drMIM dfUrjM TTxTST^ I 1*3 | |“

karmana manasa vaca sarvabhutesu sarvada / karmana manasa vaca sarvabhutesu sarvada /
aklesajananam proktamahimsa iti yogibhih //39// sarvatra maithunatyagam brahmacaryam pracaksate //43//

39. Not being injurious to anybody at anytime through action, 43. Brahnacarya is absolute abandoning of sexual indulgence
thought and speech is said to be Ahimsa (Non-injury) by Yogis. everywhere and in all the forms of beings (at all levels) i.e. Mental,
Verbal and Physical.

f^f«nf%5ffT f?TTT FIKfitxtHin; ^Tlf ^TrT I ITfo I |‘s dtdi-jdi Tmffrsr feiPTd: 1'°

vidhyuktam cedahimsa syat klesanam naiva jantusu / dftt-d4 ^T rTrT Tffrfj *J?W7T*IMyif«dW I I** I l"
vidhinokte'pi himsa syadabhicaradi karma yat //40//
rtavrtau svadaresu sangatisca vidhanatah /
40. Ifan action prescribed by the scriptures causes no affliction brahmacaryam ca tat proktam grhasthasramavasinam //44//
to a°y livin8 being, it is called Ahimsa. But an act like sorcery,
44. As for as householders are concerned, this term is appiied
even if it is prescribed by the scriptures, is liable to be considered
for their lawful intercourse with their own wives after every
Himsa (injury).
menstruation. Which said to be is Brahmacarya for them.
TTT*T iJTT%rT Tfhfr ^mT^rBTTftmr'Ttrm I4*
*\
STSfTT ^ 'J<ffdr4 dfUddfMdindM, I 1*^ I l”
fcl ^ TT^TfTTr^rf) 'McMMd-J sTcflflT $ | |*^ | \1''
susriisa ca gurornityam brahmacarymitiritam //45//
satyam bhutahitam proktam yathanyayabhibhasanam /
priyam ca satyamityuktam satyametad bravimi te //41// 45. Serving the Guru (Master) regularly is also said to be
Brahnacarya.
41. A true speech benevolent, or justified and agreeable, is
said to be Satya (truth). This I am truly telling to you. Note : The Brahmacarya- being described here is rneant for different
stages of life- Brahmacarya, Garhasthya, Vanaprastha and
^TTT *RTTT TT^of^ hTrPptT \tl
Sanyasa. For detail see Introduction.
H+dqlHfcT rTrT Uln> | |y^ |
14 Vasistha Samhita
Chapter I 15

la<j!*) gTS'Pl |,J

^T TJTHT tT 7T3TT fxlTlW ^JTtFT «J#T: | ly^ | |,¥

arthahanau ca bandhunani viyoge va'pi sampadam /


tesam praptau ca sarvatra cittasya sthapanam dhrtih //46//

46. Steadfastness of one's mind in every circumstances whether


astau grasa muneruktah soda£aranyavasinam /
it may be a loss of wealth or whether it is bereavement of relatives
dvatrimSacca grhasthasya yathestam brahmacarinam /
(kith and kin) or loss of property or may it be their gain, is calied
uktametanmitaharamanyesamalpabhojanam //50//
Dhrti (fortitude).
50. An ascetic is suggested to take eight mouthfuls, forest
fwtfymr jrfhj ttw
dwelling persons to take sixteen mouthfuls, thirty two mouthfuls
8TWrMk T[^HT fagfajfrllfcfa: I \1S\9 I |,v for a householders and needful for a Brahmacari or the students, the

priyapriyesu sarvesu samatvam yaccharirinam / rest are supposed to take a little less than their capacity. This is

ksmasaviti gadita vidvadbhirvedavadibhih //47// called Mitahara (moderate diet).

47. The learned exponents of Vedas define Ksama as an attitude Note: Mitahara is supposed to be one of the most essential for the

of equanimity towards all friends and foes. advancement in the path of Yoga. Though we have no
reference about it in Patanjala Yoga Sutra, yet later
’TT cTT hx fq# 3T TT^T l,°
Hathayogic writers have stressed more on this and tried to
V. 3TTTTT *TTT cpjT«|fig^JT TTT qf-i+lfddl I ITf£ I lu explain it according to their own views. However, Swami

pare va bandhuvarge va mitre dvestari va sada / Carandasa, one of the prominent Hatha Yogic writers has

aste yatra krpabudhirdaya sa parikirtita //48// rightly tried to bring out the essence meaning of Mitahara-
‘Ksudha mitai nahim alasa avai’ --
48. Always to have a compassion with kith and kin or friend or
foe is called Daya. One should consume that much food which must not bring
lethargic tendency in the person and appetite is also equally
fdfftdq m'ldl*iq+MU|tM r
quenched.
Tlfrff dT fTfrfr dT tid.^q^mjdM 11X8 1 l<00
TfPTT xT fsf=tu yfrTT allfiJHl^-Tlj TT?TT l,0><
vihitesu tadanyesu manovakkayakarmanam /
^wi-^TT TTJrT «tlfiJ TT^Trijf^ i-n< H l,°l'
pravrttau va nivrttau va ekarupatvamarjavam //49//
WJTfeSJ fg^TT Ulimricqfd^qi I m* I l,oV
49. An (attitude of) uniformity among mental, speech and bodily
saucani ca dvividhani proktam bahyamabhyantaram tatha /
action either indulging in or desisting from scripturally prescribed
mrjjalabhyam smrtam bahyam manahsuddhini tathantaram /
16 Vasistha Samhita
Chapter I 17

manahsuddhisca vijneya dharmenadhyatmavidyaya //51//


Note ; Krcchra - vigorous and candrayana means 'according to lunar
51. Sauca (cleanliness) is mentioned two-fold-external and phase'. This particular vow is supposed to be rigorous because
internal. The cleansing through the use of clay and water is called a person undertaking this particular vow is permitted to
external, while the purification of mind is called intemal. This mental consume tood only according to lunar phases i.e. on Ist day
purity is known only by right deeds and spiritual knowledge. of lunar phase, he will have to take only one mouthful and so
on he will gradually increase and decrease the quantity. This
TfWiT: Tfhfo VWtWT 3rf?f?TTOT W T7T I I |,B'*
is called Krcchracandrayana vow.
proktah pritena te bhaktya ahirpsadya yama dasa//52//
IPT: FTTT ^T^fd |,,?
52. Thus being pleased with yourdevotion, I have explained to
^TT tffTrTPJtFT: TITf: TPrffF TJC-JrtWUIH I im* 11,,¥
you ten Yamas -Ahimsa etc.
yadrcchalabhasantustam manah pumsam bhavediti /
rHT: ^vfNMlfw«W l,oi
ya dhiratamrsayah prahuh santosam sukhalaksanam //55//
ffisiji'TTJjjcjwi wWfwsr wvw i,e'
55. One should be contented with what so ever is gained
fWTT W5TOT TffwiMigr TTWfw TJSTWT Tjm I I |,,D
naturally, such an attitude of mind is called Santosa (contentment)
tapah santosamastikyam danamisvarapujanam / by the sages. This is sign of happiness.
siddhantasravanam caiva hrirmatisca japo vratam /
snrhpfo fwwfr i mt, i \""
niyama dasadha proktastamlca sarvan prthak srnu //53//
dharmadharmesu viSvaso yastadastikyamucyate //56//
53. Tapa (austerity), Santosa (contentment), Astikya (faith in
dharma), Dana (charity), Tsvara Pujana (worship ofGod), Siddhanta 56. Faith in Dharma (actions to be done) and Adharma (action to
Sravana (listening to the doctrines), Hri (modesty), Japa (repetition be not done) is called Aatikya.
of a mantra alongwith its meaning) and lastly Vrata (observance of
^TFTTfaVT SFT UMM-qgl U?T UrjTqvf l,n
vows); these are Ten Niyamas referrcd to you. Now listen to them
3TT^!T: ?FWUT WWTf 'TRMrld UWnfddM I IVV3 I l”’’
distinctly.
nyayarjitarn dhanam dhanyamanyadva yat padiyate /
fwflnT&W *TFPn -Ji^riKMUiircJHl |,M
artebhyah sraddhaya yukto danametat praklrtitam //57//
TRTtiljtFf gigMMTTl' VPT TrPPT I m* I |w
57. When fairly earned money, grains or something is dispersed
vidhinoktena margena krcchracandrayanadina /
with a view of beneficence to the needy persons, is called Dana
sarirasodhanam prahustapasam tapa uttamam //54// (charity).

54. Purification of body by Krcchracandrayana vow prescribed TTrT ytTdwmdd hrmrH'wrtpf vrm i”4
in the scriptures, is the best tapa (austerity) amongst all. ■WTW^hf trrTnlT TTrTcffj'JT'pHF I IV6 | |w
18 Vasistha Sarnhita Chapter I 19

yat prasannasvabhavena visnorabhyarcanarn tatha / 62. The deeds which are condemned by the Vedas and by the
yathavadarcanarn bhaktya etadisvarapujanam //58// social laws, an attitude of ignominy towards them, is called Hri
(modesty).
58. Systematic adoring Visnu with pleasant mood and devotion,
is called worship of God. farfek xr wtrj m nfHzfcr i”"
’pm TTSJfU I l^ 1
gmggrfnfiFff 1”°
vihitesu ca sarvesu sraddhaya ya matirbhavet /
I M 11'*
guruna copadistena yadbahyatn tadvivarjayet //63//
ragadapetam hrdayam vagadustanrtadina /
63. Having faith on all thc ordains of the scriptures and omitting
himsadirahitam kaymetadisvarapujanam //59//
those which are not advised by the preceptor is called Mati.
59. Having the heart detached from attachments, the speech
kO.TU-1 Ml'lui HTtlwtl«) TTJrT: l”1*
not contaminated with falsehood etc. and body devoid of violence is
called TSvarapujana (worship of God). ^rasj HrfOT: vW Hrm: i i^x i i,w
vidhinoktena margena mantrabhyaso japah smrtah /
japaSca dvividhah prokta upamsuscaiva manasah //64//
siddhantasravanam proktam vedantabhavanam tu vai //60//
64. The practice of chanting Mantras in the prescribed manner
60. Listening and pondering over the Vedanta doctrines is called is called Japa (repetition). Such Japa is said to be two fold : (1)
Siddhanta Sravana. Upamsu (low voice) and (2) Manasa (mental).

3TtfriTR TTORIR ftttuilTlflrant whr I II rRMKfv rj MH«: | |^ | |”°

svak i yasakha dhyayanami ti ha sapura n ayo h / uccairjapadupamsusca sahasragunamucyate /


adhltasya tathanyasya siddhantasravanam bhavet //61// sahasragunamutkrstam tasmadapi ca manasah //65//

61. Studying one's own branches (of Vedas) and studying 65. A low voice chanting is thousand times better than a loud
History and mythologies and so hearing other's doctrines is also called voice. Similarly, mental repetition is thousand time better than the
Siddhanta Sravanam. former (upamsu).

y«st»j6uir Tj^mrf^t5«R5raT \n'


dfi*M »rafrT TJT V^ldHI 11^9 11”* wrra 11^ 11’”

vedalaukikamargesu kutsitam karma yadbhavet / prasannaguruna purvamupadist'ebhyanujiiaya /


tasmin bhavati ya lajja hrlh saiveti prakirtita //62// dharmarthakamasiddhyarthamupayagrahanam vratam //66//
Vasistha Samhita
Chapter I 21
66. In order to achive Dharma, Artha and Kama, the ways
69. A posture. wherein a person sits well keeping the ankles by
adopted to practise all the advises (knowledge) received from the
the side of his own perineum, is also called Svastika, which is said
well pleased Guru with his due consent, are called observance of
to be destroyer of all sins (impuities).
Vrata (vows).
TTaf 3fyuiJ|<’M> TJ TJB^TT*# lm
w3UHlfH ^ V? KHlftd: lw
^feMsfr TTSTT TTST Ptefi TTTT TTETTITTf 1 ivso I |,,'3
fwgran tmr i”s
HT^JT HTfiT ^HT 'WitftH H2JT l”' savye daksinagulpharp tu prsthaparsve nivesayet /
daksine'pi iatha savyatp gomukham tat pracaksate //70//
HH-Tfr-i h?jt ^ht Tpxs HCTTfr tothpt i i^v» 11”15
70. Gomukha is that posture wherein a person sets his right
asanani ca vaksyami irnu putra samahitah /
ankle by the side of the left hip and the left by the side of the right
svastikani gomukham padmam viram simhasanam tatha /
hip.
mayuram kukkutam caiva kurmam bhadrasanam tatha /
muktasanam tatha tesam prthak vaksyamilaksanam //67// ^ frarsfaTT^TTTTrHTi g i<T*

67. O son! Listen to me attentively. I shall depict Asanas fa^TT 'prtu l,*s

(postures) also. Svastika, Gomukha, Padma, Vira, Simhasana, M^ITfH iTcf^TTTT TTHMfAct ufddM I IVS^ I l'”
Mayura, kukkuta, Bhadrasana and Muktasana are importanl. I shall
angusthau ca nibadhniyaddhastabhyam vyutkramena tu /
define each of them separately.
urvorupari viprendra krtva padatale ubhe /
^Hdl/'rli TTHTH) ^THT l,5‘ padmasanam bhavedetat sarvesameva pujitam //71//

HH TTHSTT^ I l€,d 1 71.0 great Brahmin ! If a person keeps his both the soles on

janurvorantaram samyak krtva padatale ubhe / his thighs crosswise and holds the toes by the hands crosswise from

rjukayastathasinah svastikam tat pracaksate//68// the backside, this posture is named as Padmasana and is well
regarded by all.
68. A posture wherein a person sits (on level ground) with his
body erect, setting properly the two soles between the opposite thighs TJHT MKM^cfcffiH rj frfwUrlM l,*'>
and knees (Janu) is called Svastika. ^n<lw«iddio HtTTTTHHTmTTnT I l\9^ I l3*4

TTld-qmiHH: *TT*£ TT<*Tft MePH TTT^: \u° ekam padamathaikasmin vinyasyorau ca sarpsthitam /
TTTTST TTfrfj TTdMNyu||}HM | |^ | |W itarasminstathaivorum virasanamitiritam //72//

sivanyamatmanah parsve gulfau niksipya padayoh / 72. A posture wherein a person places his one foot on the

etadva svastikatp proktam sarvapapapranasanam //69// opposite thigh and on the other foot the other thigh steadily, is
denoted Virasana.
22 Vasistha Sarnhita Chapter I 23

poising oneselfin the space likea stick (horizontally). Such aposture


Tpift Si tjquiFmr: <4iwm: ftrricT I'*'
is called Mayurasana. It puts an end to all the demerits.
^ftTTTT TTHZFJorir^ ^fSTTT^T^TTTT I |Va$ 11,''°
W'TJWH TTTTTCSrm TTTT-frri<TTfr I
gulphau ca vrsanasyadhah sivanyah parsvayoh ksipet /
daksinarn savyagulphena daksinenetaretaram //73// ’JJ'ri afrimi cF^ttfttt i iva* 11,,',

padmasanam sainasthaya janurvorantare karau /


^TP# xT Ttfyiut «l4Jlrtl§J VTTFT tI I,m
bhumau nivesya samsthapya vyomastham kukkutasanam //78//
oqiHHHiri f^rftetrr HlTmr TJMmfitH: IIV9* 1l,M
78. Adopting Padmasana, inserting hands in between the knees
hastau janau ca samsthapya svangulisca prasarya ca /
and thighs and fixing the palms on the ground and suspending oneself
vyattavaktro nirikseta nasagram susamahitah //74//
is known as Kukkutasana.
fagimf IT^rTrT TfftTW Tftfhf^T: TTeJT I IV9M l'"3
Tpsrri ^ tfaHtl: 4I^ri: ftmq f'V
simhasanam bhavedetat pujitam yogibhih sada //75// TTT*riqr^ xT TTTftrr«ri TZ TjfnjTTHlM l"°

73.74-75. a posture wherein a person keeps his ankles (heels) MjrrTTri »TririrTTT Mri^lfyfcTMIil^M | |\9<* | |w
below scrotum (testicles) on the either side of perineum. The right
gulphau ca vrsanasyadhah sivanyah parsvayoh ksipan /
side of the perineum should be pressed by the left ankle and left by
parsvapadau ca panibhyam drdham baddhva suniscalam /
the other, hands with straight fingers on the knees, opening the mouth
bhadrasanam bhavedetat sarvavyadhivisapaham //79//
wide, gazes at the tip of the nose with well composed (mind) is
79. Keeping the two ankles under the scrotum on either side of
Simhasana. This is always adored by Yogis.
the perineum correspondingly, firmly holding with the hands the
3RTFKT Wtt rTc’Srttri ^T <M£4M l’S* feet so as to touch the sides, one should remain steady. This is
Tipft xnfri ^iT-rarfimpiriri: i ivst, 11<’"' Bhadrasana which removes diseases and effects of poisons.

avastabhya dharam samyak talabhyam ca karadvayam / Tjri f«»bq oJriFri'n MMlfgH: l’”
hastayoh kharpare capi sthapayennabhiparsvayoh //76//
■Mririrrftfrf ririririeri frif: i \co \ f”

TTMHdfjK: W mffri TffelrT: |M


gudarn nirudhya gulphabhyam vyutkramena samahitah /
MjmMfaHTjRM I IV9V3 | |,v* kurmasanam bhavedetaditi yogavido viduh //80//

samunnataSirah pado dandavad vyomni samsthitah / 80. Wherein a person suppressing his anus with the two ankles
mayurasanametaddhi sarvapapavinasanam //77// averting his feet in opposite direction (sits) well composedly, that

76-77. Holding the ground with the palms, and placing the posture is called Kurmasana according to the person conversant in

elbows by both sides of the navel, raising one's head and legs and Yoga.
25
24 Vasistha Samhita

purification ofNadis.
'rrai <rataff iw<

,jc*H’cli fafafsrzr MTtilWHpM-j i w i iw' * Hfaa<jfeHFTi «'l,l*iu^ OTHhsTFT: I

medhradupari niksipya savyam gulpharn tathopari / iti vasisthasamhitayam yogakande prathamo'dhyayah /


gulphantaram viniksipya muktasanamidam smrtam //81//
(Thus Chapter 1 of Yogakanda in Vasistha Sarphita is over)
81. Keeping one’s left ankle at the upper part of penis (pubic
*****

bone) and the other ankle on it, is known to be the Muktasana.

Tj Iw

TT3T % HT I \6? I ln*

sampldya sivanlm suksmam gulphenaiva tu savyatah /


savyam daksinagulphena muktasanamidam tu va //82//

82. Or, pressing the fine perinium from the left ankle and the
left side of the perinium from the right ankle, is also called
Muktasana.

ZT^ST 3TTTT^T ^ TT^TT: lw

H •ii(s'M?j(«a y luiimH HH: I li? 11'"

yamaisca niyamaiscaiva asanena ca samyutah/


krtva tu nadikasuddhim pranayamam tatah kuru //83//

83. Being well equipped of Yamas, Niyamas and Asanas, you


should purify the Nadls and there after you should practise
Pranayama.

yiuildimfe TTHlfbr dlHl^lfn h*cJh: l,tto

<|?JT ^T^tRH HljiijfctMf JH: I Idtt I lw

pranayamadi sarvani yogangani prakurvatah /


vrtha kleso bhavettasya nadisuddhimakurvatah //84//

84. Though a person practises to his best the limbs of Yoga,


Pranayama onwords, yet all his efforts will be futile if he avoids the
26 Vasistha Samhita Chapter II 1'

fa rfl m'I 3 SCTRT:T 3. The places of the Vayus (in the body) and their respective

(Dvitiyo’dhyayah) functions, and all other things which are knowable to a being having

CHAPTER II body. O great ! There is no expert in this subject other than you, so
may you please explain this as it actually is.

$lfThT>HlTr - TlfwHT Tffrft HstrTHMft: f°

V|c*i,^ 'TTrT Hisljjf^ faMHd: I3 fdlr'T'if ^iildlrtl'W TTTTT^Tr^rraTT IITJ 11”

Tt*4T: ^q*ilsq: TTH()fgHm 111* ityuktah saktina yogl samyak tadgatamanasah /


Saktiruvaca - svatmajam krpayalokya tatsarvamanvabhasata //4//
bhagvan bruhi me tata nadisuddhim vidhanatah /
4. Thus addressed by Sakti the Yogi inclined himself towards
kenopayena suddhah syurnadayah sarvadehinam //1//
the questions and beholding his son with compassion, replied
Sakti said :
regarding everything.
1. O Lord ! Tell me systematically the process of purification
ofNadis and what measures should be taken for the purification of gftrs -
Nad is of all the (human) beings. ■JTTff % HUU|Hr4tjH>IHT+H, l”
fgcjS^TTTT TTcJd'rJdf TaT^ff^rfffH ffi'H I m 11'*
^rMfn xnf'T ii^lii sttt'tt rj ^mTfafe ik

TT *)■£?! 3rtrF ^ffr fHSf% 3T^: 1 R I Vasistha uvaca -


sariram tavadevam hi sannavatyangulatmakam /
utpattim capi nadinam dharanam ca yathavidhi / viddhyetat sarvajantunam svangulibhiriti dvija 1/511
kandam tu kidrsam proktam kati tisthanti vayavah II2II
Vasistha said :
2. Tell me theorigin of Nadis and their maintenance asper the 5.0 twice bom ! it may be comprehanded by you that the human
prescription; also tell me the nature of Kanda and hovv many Vayus
body admeasures ninty six fingers by one’s own fmgers.
exist there in the body.
aifiiivryjrfr TnTFT TTT^rf^ft:
WHifi ^ yi^ri wwifui tT I*
f^TtHfHTt^THTfrT Hliidwfa TffelffT: 1IE, 11"
fctnmeqifl qi'qfl+ll HT \l

dehe dvatrimsadasthlni vamsasya par^vayordvayoh /


tIt^H rqxt) ffrTT ^T fctar) 1 1$ 1 l'
dvisaptatisahasrani nadinamapi samsthitih II6II
sthanani caiva vayunarp karmani ca prthak prthak /
6. There are thirty two bones in a body on the both sides of the
vijnatavyani yanyasmin dehe dehabhrtam vara /
spinal cord, and consists of seventy two thousand Nadis too.
vaktumarhasi tattvena tvatto vetta na vidyate //3//
Chapter II 29
28 Vasistha Samhita

10. Dehamadhya (centre of the body) is said to be of one finger


space which stands two fingers above the anus and two fingers below
uiui ^T^T: I I^S I |u the penis (Pubic bone).
sariradadhikah prano dvadasangulasammitah /
^qfsr ilflhffMH ^MWtMdl^rtMv ln
prayanam kurute vayustasmat prana itlritah lllll
Ttd^rtMrflUMRH tJ fmTfeR 1IW I l,B
7. Prana exceeds the body by twelve fingers. As the Vayu
kandamasti sarire'smin dehamadhyannavarigulam /
(breath) initiates (the life activities) throughout the body so it is called
caturarigulamutsedhamayatam ca tathavidham //11//
Prana.
11. There is Kanda situated in this body, nine fingers above
from the centre body and (it is elliptical) having four fingers height
and breadth.
Hfet^RT HHTifH^ ^fir # 11«5 | |”
atu^l^idctSrebTi cHHfwnfTMfHHH lu
dehamadhye sikhisthanam taptajambunadaprabham / HRSJT -TlfafTrtrrF dTMIil*MM^<a: I \W I l’
trikonam manujanam ca caturasram catuspadam //
andakrtivadakaram tvagasthiparibhusitam /
mandalam tadvihaiiganam satyametad bravlmi te //8//
tanmadhyani nabhirityuktam tasmaccakrasamudbhavah //12//
8. In the centre of the body, there is a place of fire having the
12. This (Kanda) with oval shape is osseous and skinned over.
glow of heated gold. It is triangular in human bodies; quadrangular
The middle part of this (Kanda) is called Nabhi (Navel). The Cakra
in animals and circular in birds, this what I am telling you is exactly
(circle) is originated from it.
the truth.
SI<<9H<HT1 tTHT ^6<^H wfriftld: l3°
HRSzfr H f?H3T HRf TRT frTKfH rTRBFt |”
xJ^jfFTH TO ^ffH: TfnTMTWHtftH: I 1*3 I l”
^TRBZT g $^fci ^filxdRr ^TT 'jpT 1|<* 11”
dvadasarayutam cakrarp dehastena pratisthitah /
tanmadhye tu sikha tanvl sada tisthati pavakl /
cakre'smin bhramate jivah punyapapapracoditah //13//
dehamadhyam tu kutreti srotumicchasi cet srnu //9//
13. A circle of twelve spokes supports the body. In this circle
9. In that there always exists a thin fire flame. If you are curious
the individual self moves motivated by merits and demerits.
to know whereabouts of the middle of the body, listen to me.
HHTH^TMmmf zrcrr wfk rtlfd*: i”
7T3TtT t^TtT TM^JrtlH |”
HtdW MrtTj*5^MHSJ: TTmSMrtTTn I I** 11”
TJHTT^ g TRT^ '^gMWlfMcflfMTT I l^o | |”
tantupafijaramadhyastho yatha bhramati lautikah /
gudattu dvyahguladurdhvamadho medhrattu dvyarigulat / jlvasya muiacakre'sminnadhah pranascaratyasau //14//
ekarigulam tu tanmadhye dehamadhyamitlritam //10//
30 Vasistha Samhita 31
Chapter II

14. Prana revoJves below this Mulacakra (basic circle) of the mukhena sa samavestya brahmarandhramukham tatha /
Jiva (individual self) just as a spider revolves in the middle of yogakale tvapanena prabuddha saha vahnina //17//
cobweb.
17. Though it takes its position so as to cover the doorsteps of
TT^q TT#?T Brahmrandhra with its mouth, but during the practice of Yoga it is
HTjffR^infMcT: 1|^ | l5" awakened due to the heat of Apana.

pranaddrdho bhavejjlvah sarvadehesu sarvada / lM


tasyordhvam kundallsthanam
nabhestiryagadhordhvatah//l 5//
dl<jnlqH<44cJ rTrlf HTfo I \U 11”3
15. An individual self (jiva) always remains firm and steady in
sphurantl hrdayakasannagarupa mahojjvala /
aH the bodies due to the forcc of Prana. The place of Kundali is
yoginam hrdayakase nrtyanti nityamadhyama /
located above this mula cakra which is extended in the directions-
vayurvayusakhenaiva tato yati susumnaya //18//
downwards, upward and oblique from the navel.
18. It flashes forth from the space of heart, in the form of a
cobra, starts dancing being very bright always in the space of heart
'4>Uj£tf)r!jftTSjfcTH I5* of yogis, the vayu (prana) with the help of the heat of apana it enters
fHT>s4m tttt frsRT 1i iJ4 the Susumna.

astaprakrtirupa'savastadha kundalikrta / fr?JHT Hraf y+lfdHr i“*


akaradiksakaranta kundalltyabhidhlyate / fdKfR ^jffrT: TTHtg&sffHdlfeUrf^ I w • l*H
yathavadvayucaram ca nirudhyaisa sada sthita //16//
kandamadhye sthita nadi susumneti prakirtita /
16. Kundal i is said to consist ofeight prakrtis coiled eight times tisthanti paritah sar%'ascakre'sminnadisamjnake //19//
beginning with 'A' and ending with 'KSA'. It always stays obstructing
19. The nadl which is situated at the centre of kanda is called
the free movement of Vayu (prana).
Susumna. All that stay in the periphery of this cercle (kanda) are
Note: 'A' and 'Ksa' are the first and last letter of Devanagarl script.
called Nadis.
They are the source of every knowledge. As Kundall is
dliTHmftt TTHhlt ^JTKJT: ^ejrT^ I Ro I |*'
described representing all the letters of Devanagarl script
hence Kundali maybeexplainedassourceofall knowledge. nadinamapi sarvasam mukhyah putra caturdasa /1201/

h<4-i TTT «Mi4^?j mn l5' 20. O son ! Thcre are fourteen nadis that are prominent amongst
rdm-In TTcT^T TT?T 'afkHT ll^ll*" all the nadis.
32 Vasistha Samhita
Chapter II 33

HH: tT&TH xl 'fKWdl I 11*'*


kandasya madhyame putra susumna supratisthita /
susumneda tatah pascat pingala ca sarasvatl //21// prsthamadhyasthitenasthna saha murdhni sthita sada //25//

21. Those are as follows : Susumna, Ida, Pihgala, SaraswatT. 25. O son ! Susumna is properly situated in the centre of the
Kanda and by being along the backbone it abides in the head.
°Fpj TrmrV xt q$if+cw') i“
W Ww-ft 5T^fr TTm I R7 11*' 7fhMM'*TT: 7JTITTTTT 7TT UcttUridi I1''
3THTrftT fciDqi TT8TTT TTT ^HJIcft 7*JcTT I I^E, I |H*
kuhusca varana caiva saptaml ca yasasvinl /
pusa payasvini caiva saiikhinl dasaml tatha //22// moksapanthah susumna sa brahmarandhre prakirtita /
avyakta caiva vijneya suksma sa vaisnavl smrta //26//
22. Kuhu, Varana, Yasasvinl, Pusa, Payasvinl, Sankhinl.
26. Susumna, which abides in the (upto) Brahmarandhra, is the
tt tt?tt %*a^7T tjjttt iSo
path of liberation. It is unmanifested, fme and is known as Vaisnavi
tT 7T3TTTT HTsUlfctlcftSJH'i if I 1^^ | |M
(i.e. it leads to abode of Visnu).
gandhari hastijihva ca tatha visvodara smrta /
|3I *T fM^-Wi ^ct citHi: ^ crf^TClf |1'4
alambusa ca sarvasam mukhyastvetascaturdasa //23//
fST HJTTT: fWHT TT^ crfgTrff fq^TT fwHT I R'S I
23. Gandhari, Hastijihva, Visvodara, Alambusa, these fourteen
ida ca pingala caiva tasyah savye ca daksine /
are the importanl of all (nadls).
ida tasyah sthita savye daksine pingala sthita //27//
rTTTT *T7^cTMlffH«ffct7Jt)cb'iTTMr MrTT l''’
27. Ida and Pingala are to its left and right. Ida is situated on
TTtpTT TTT ^rt-rft fg*5mfrrrff 11^* | p*
the left and Pingala on right side.
tasu mukhyatamastisrastisrsvekottama niata /
T^TTTT Xl HTcTgJ^TTT^rf l'°
niuktimarge susumna sa jvalantl visvadharinl //24//
fSTTTT 'SRFTT ^T: 7%: 77JH: I R«S I |M
24. There are three nadis prominent among them. And even
idayam pingalayam ca caratascandrabhaskarau /
among the three only one is of utmost importance in the path of
idayam candrama jneyah pingalayam ravih smrtah //28//
liberation. That is named as Susumna, which is always shining bright
and which supports tho universe. 28. The Moon and the Sun continue to move through Ida and
Piiigala respectively. Moon in Ida and Sun in Pihgala are to be
'Mtzpf TT^uill 7TTTfrTfScTT |1'*
understood.
rjyMUlffyddifi^rT HF ttRj ferTTT 7RT I l?M |1"'
cTt!7cTPTM ^c^TTT: 7Jjrft TP3T7T TtZjrf |”.

cTT&T 7T^H STtT: HTTc* TirdPjdlcM-fHT I l^ I l”


34 Vasistha Sarnhita Chapter II 35

candrastamasa ityuktah suryo rajasa ucyate / kuhvasca hastijihvaya madhye visvodara sthita /
taveva sakalam dhattah kalam ratrindivatmakam //29// yasasvinyah kuhormadhye varana ca pratisthita //32//

29. The Moon is said to be Tamasa and the Sun is Rajasa. Those 32. Visvodara is in the middle ofKuhu and Hastijihva. Varana
two are regulating (factors) of day and night (phenomena). lies between Yasasvini and Kuhu.

I |?o 11 WTT5J fwHT HS* TwfkHl |u

bhoktri susumna kalasya guhyametadudahrtam //30// 'IIHJHNI: JT7THHTT: fwHT xT 7T%Hf 11$? I l*°

30. This susumna transcends the time factor. This is the secret pusayaica sarasvatyah sthita madhye pyasvini /

which is explained to you. gandharayah sarasvatyah sthita madhye ca saiikhinl //33//

Note : During the practice of Kumbhaka - the intemal Prana passes 33. Payasvini staysbetween Piisa andSarasvati. Sankhini holds
its position between Gandhari and Sarasvati.
through and resides in Susumna. That particular length of
time in which the prana resides there, is being swallowed 3T?ronTT ^ fwHT I*'
(transcended) by the susumna, and so the sadhaka remains
Rcbjpf WWIFTTOHT^FtT ferHT 1111
unafflicted by that particular time. That is why susumna is
alambusa ca viprendra kandamadhyadadhah sthita /
called transcending the time factor.
purvabhage susumnayastvamedhrantam kuhiih sthita //34//
WtWHl cj^cT H^wimi'&ff: fwm l'*
34. O brahmin ! Alambusa is situated below the centre of Kanda.
^RhRhS! ^ ^FTT: TjEPTcjq): lv'
Kuhu occupies the front side of Susumna and extends upto the end
W TTJlffHHl ^ I I |u
of penis (pubic bone).
sarasvati kuhu^caiva susumnaparsvayoh sthita /
3TTI5jtar xl fHHHT 3TTW 7T<jHlPHHl l*}
gandhari hastijihva ca idayah prsthapurvayoh /
H7lfwHl tT 3MT4 HKTjj KI-HrHM^ I l$k I I**
pusa yaSasvini caiva piiigalaprsthpurvayoh //31//
adhascordhvam ca vijneya varana sarvagamini /
31. Sarasvati and Kuhu are holding position on the sides of
yaSasvini ca yamyasya padangusthantamisyate //35//
susumna. Gandhari and Hastijihva are respectively behind and in
the front of Ida; Pusa and Yasasvinl are respectively behind and in 35. Varana stretches below and above and reaches the
the front of Pingala. entirebody. Yasasvini spreads in the right side upto the right toe.

Y5tsj ^fwf'HSNi fmrrr i'* ftj^T HteFTT TTT^ HTTTFrf fefe ^THT l'*"

4J|Rh-4I: ffftfs* grw Xj TifnfkHi i i^ 1 |M HT^ ’jHT rT •tai'H fe^c^FTTTH ^JTTH: I 1?^ I
36 Vasistha Sarnhita Chapter II 37

pingala cordhvaga yamye nasantam viddhi putraka / fcT*oft<rrT H HT HT^f HHf TTcJmH! FJHT I4*
yamye pusa ca netrantam pingalayastu prsthatah //36// StrtMMI HFTMFf HFJiJTOHHfnHT I IXo | |4S

36. O son ! Pingala is occupying the right side and going visvodara tu ya nadi savye sarvagata smrta /
upwards upto right nostril. That very side Pusa is occupying behind alambusa vamabhage payumuladadhogata //40//
Pingala upwards and upto the right eye.
40. The nadi which pervades the entire left region is known as
Visvodara. Alambusa is in the left part stretching downwards from
the lower part of the anus.
WWHl rTOT xfMmP^Eiqi: tffdfeHT 11?^ I lai

TTHTTOTOT: TFJHTHT HT^af.STOT£T HTTOpT I4'


payasvini ca viprendra yamye karnantamisyate /
sarasvati tatha cordhvamajihvayah pratisthita //37// TFTTSTOTOH^ Hgfg^HI: •■HefHlfe^ I ITf^ 114'*

37. O best Brahmin ! Payasvini is on the right side upto the ear etasvanyah samutpanna nadayo’nyasca tasvapi /

while Sarasvati is situated in the upper part upto the tongue. yatha’svatthadale tadvadvijneyah sarvanadisu//41//

41. The otherNadis are originated from these (above mentioned


3TRRcar*-OTipgy^ TtffHf HfrHHFTHT r
Nadis). Moreover these are the origin of others, as you find in leaf
FF«TTfl ftoy^HlTtrMdldl: *|5H: fwTTT 11$6 I l“
of a fig tree so you should understand all the Nadis accordingly.
asavyakarnadviprarse sankhini cordhvamagata /
TTFnfiHTH: HHTH5J HHTHf TOTH TJH xT I44
gandhari savyanetrantamidayah prsthatah sthita //38//
HFT: ^H<H> «THHH: I ITf? I l4<i
38. O seer Brahmin ! Sankhini has stretched upwards upto the
pranopanah samanasca udano vyana eva ca /
left ear. Ghandhari is behind Ida upto the left eye.
nagah kurmah krkarako devadatto dhananjayah //42//
f^T g MoMHIMI'H Hf«Fff TTHT la
42. Prana, Apana, Samana, Udana, Vyana, Naga, Kurma,
TToTMPf ^FTT rfHT tJFT ^TTpT TOHfTOHT I4’
Krkara, Devadatta, Dhananjaya -
gfwpHST TTOT ModMKI^ SI’HPmwt^ I If^ I I45
TJ^ *iifs^ HcrfM ■y<f»ri HFTH: l'°
ida tu savyanasantam pingala daksine mata /
T/TfH HTHH: H5T HT3TT: TTFHTHH: FJHT: I ITf? 11"
savyabhage jaya jneya pusa capi vyavasthita /
hastijihva tatha savyapadangusthantamisyate //39/7 ete nadisu sarvasu caranti dasa vayavah /
etesu vayavah panca mukhyah pranadayah smrtah //43//
39. Ida is stretched upto the left nostril whereas Pingala keeps
the right side. In the lefl region Jaya and Pusa are situated, whereas 43. These ten Vayus move through all the Nad is, the five Vayus,
Hastijihva is said to be situated upto left toe. Prana etc. are prominent among these vayus.
38 Vasistha Samhita Chapter II 39

iJteitHH: tPT: yfafkd: «hH: 7T=feT Hd Sj^QiT: l’°°


HTfTTcFqf^f '•TlfHHUsS^ l'} HtF TT#TTT TTT^ ^TPT^fk^TT W I ITfC 11,‘”
HKI^ksfk TT M T$tejfa TT fksfk I ITTTT I l'*
samanah sarvada dehe sarvam vyapya vyavasthitah /

tesu mukhyatamah pranah kandasyadhah pratisthitah / bhuktam sarvarasam gatre vyapayedvahnina saha //48//

caratyasye nasikayorhrdaye nabhimandale / 48. Samana always pervades all the parts of the body. It supplies
padahgusthe'pi sa prana etesvapi ca tisthati //44// the digested essence of all edibles to the every limb of the body with

44. Out of them Prana is the most important which is located the help of gastric fire.

below the Kanda which also stays and moves in mouth, nostrils, HlgWt^ TTUTH l,‘”
heart and navel region and toes.
TTHT WZT srafWrT: I ItfS 11,0}

3PTPTf H^Hiqf^ l" dvisaptatisahasresu nadimargesu sancaran /


^ H^JT ^ Tt fn^fk I Itf^ 11" samanavayurevaiko deham vyapya vyavasthitah //49//

apano medhrapayosca uruvrsanajanusu / 49. By passing through the path ofseventy two thoqsandNadis,
jahghodare ca katyarn ca nabhimule ca tisthati //45// only the Samana Vayu stays pervading the whole body.

45. Apana pervades the reproductive organs, anus, thighs, HIHlfcclNcl: *T3 TTfreTHT: I M 11'°*
testicles and knees. In the middle of thighs, abdomen, waist and in
nagadivayavah panca tvagasthyadisu samsthitah //50//
the root of navel also Apana takes place.
50. The five Vayus, Naga etc., occupy skin, bones etc.
cztft: erkrfsms^ h TpFtffrftT i"*
fH:WIHl^lH*IHlfe «|U|<h4 $cft«Td l,°''
ttM xt vtt^^ fns% i itfe, 11'4
3tHIHdrqf: BF^Hfe^lf^TT^TH l,°'
vyanah srotraksimadhye tu krkatyam gulphayorapi /
^nlHKH^Iiir4otjiH*-*ifiT IIM I l,°'’
ghrane gale’ksideie ca sthanesvetesu tisthati //46//
nihsvasocchvasakasadi pranakarma itisyate /
46. Vyana abides between thc eyes and ears, in neck, ankles,
apanavayoh karmaitadvinmutradivisarjanam /
nose, and between the region of throat and of eyes also.
hanopadanacestadirvyanakarmeti kirtyate //51//
3?TH: TT^TTftlTeT: HKhI^WhItPh I Itfta 11"
51. Inhalation, exhalation and coughing etc. are certainly the
udanah sarvasandhisthah padayorhastayorapi //47// functions of prana. Excretion of urine and stool etc. (waste matter)

47. Udana abides in all the joints as well as hands and feet also. from body is the function of Apana, whereas releasing, holding,
movement etc. are the eminent functions of Vyana.
40 Vasistha Sarnhita Chapter II 41

according to the directed method. .

Ml>junk WHW -JTfft ^HcRHT I im 11,°'

udanakarma tatproktarp dehasyonnayanadi yat / 1m* I lw


posanadi samanasya sarire karma kirtitam //52//
vidhyuktakarmasamyuktah sarvakamavivaijitah /
52. The act like lifting up of body are the functions of Udana yamadigunasamyuktah sarvasangavivarjitah //56//
and the nurishment of body is declared to be function of samana.
56. While obeying and applying the rules mentioned by Sastras,
*TT?J 'rlldd l,?° abandoning all desires, associated with the merits of Yama,
i&frQ g ^ im?l lw abandoning all attachments —

udgaradi guno yastu nagakarmeti kirtyate / d'flcH ddl ‘Irdi WjrtK<iiiPti(iH lw


nimllanadi kurmasya ksutam tu krkarasya ca //53// rnr 7^ ^ i mva i in'

53. The vomiting or regurgitation etc. is the function of Naga. tapovanam tato gatva phalamulodakanvitam /
Winking (of eyes) etc. is the function of Kurma and sneezing is the tatra ramye sucau dese nadyam devalaye'pi va //57//
function of Krkara.
57. Then going to penance grove abundant with fruit, root and
water, there at a beautiful pious region, at the bank of a river, or at a
tHgraw y*lf?tdq i mv 11’” temple -

devadattasya viprendra tandrikarmeti kirtyate /


dhananjayasya Sosadi sarvakarma prakirtitam //54//
I m* I l,n
54. O Brahmin! Sluggisness is the function of Devadatta and
susobhanam matham krtva sarvaraksasamanvitam /
lastly, absorption etc. is the function of Dhananjaya. Thus functions
trikalasnanasamyuktah sucirbhutva samahitah //58//
of all (the Vayus) have been expressed.
58. Building a well protected beautiful monastery, taking bath
nifeffWH gryqn in* thrice a day, becoming sanctified, calm and quiet -
Hi^m^riOT i m«* i i',s
ffTTnTWTT: W l'”
jnatvaivam nadisamsthanam vayusthanam prayatnatah /
$3TR «HlwI«Iwdlf4T5m 1IV* I l,n
nadlsamSodhanam kuryadyathavidhipurassaram //55//
mantranyastatanurdhirah sitabhasmadharah sada /
55. Thus knowing the system of nadis as well as the places of
mrdvasanopari kusan samastiryathavajinam //59//
vayus one should perform carefully the purification of nadis
42 Vasistha Samhita 43
Chapter II

59. By being steady regularly, besmearing the body with white saptamasya tu vargasya caturtham bindusamyutam /
ashes along with the application of mantra and spreading a Kusa bindumadhyasthamalokya netrabhyani manasa saha //63//
mat or deer skin on a soft seat -
63. The fourth syllable of the seventh class of letters with a
point (i.e. vam), one should see the point within it with one’s eyes
^ ^rrin rimnq i i^o i im attentively.

vinayakam susampujya phalamulodakadibhih / fgrrr htstt^; tthwh%: i’”


istadevam gurum natva tatra prarabhya casanam //60// HHtsfn «HT$H I l€,V I l’”

60. Well worshipping Lord Vinayaka with fruit, root, water idaya purayedvayum bahyad dvadasamatrakaih /
etc. bowing down to the favourite deity and the preceptor, one should tato'gnim purvavad dhyayet sphurajjvalavaliyutam//64//
start with (the practise of) a posture there.
64. Then through Ida he should inhale the breath (air) from
*l®*3<3tas*$<al 3T TOTH WilM |,n outside with twelve matras (measures), then meditate on fire
H^HRH: TjfogR* | I l”° surrounded by a line of flashing flames as in former meditation.

prahmukhodanmukho va syat padmasanagatah svayam / Nr ^ fHHjTHJHTHffTH’T^c^HfHTHH |w*


samagrivasirahkayah samvrtasyah suniscalah //61// EZJTHH HSJFH^H fH^cTHT HH: IIV* I l”k

61. He should sit facing the east or the north holding Padmasana repharn ca bindusamyuktamagnimandalasamsthitam /
posture, stretching neck, head and spine erect, shutting his mouth dhyayan virecayet pascanmandam pingalaya punah //65//
and being quite and steady.
65. And meditating on 'ra' with a point (i.e. ram). within the
HTHTHt H HTTT TFHHT H3*HT HTTH l,,c circle of flre thereafter he should again exhale slowly through
HTTTrd Ji?i»jls*<M ^H^THT?5fHHTfHHH I 11’" Pingala.

nasayam tu sada samyak nyasya savyetaram karam / HH: HPH HfSTHH: Tpft: lw
nasagre sasabhrdbimbam jyotsnajalavitanitam //62// Hcff fHNl^ffHTfHgHT H ?t4: 1l^ 11”'3

62. Always putting right hand on the nose and again gazing the punah pingalayapurya pranam daksinatah sudhih /
lumineous orb of the moon at the tip of the nose - tato virecayeddhimanidaya tu sanaih sanaih //66//

TTTTHTT g HHFT HTpf fH^THJHH l,5° 66. Then again inhaling through the right nadi, an intelligent
f5F^HTHTSTHT?sfHH ^HTHTT HHHT HjT 1| |,M person should exhale through Ida slowly.
44 Vasistha Samhita 45

fangcJcH< Tira f3HHMtal)H |w<


3TTtI^ I |^V9 I I”'
(Trtiyo'dhyavah)
tricaturvatsaram catha tricaturmasameva va / CHAPTER ITI
satkrtva acaredevam trisu kalesu yatnatah //67//
ctRtjj <jhm’ -

67. For three to four years or even for three to four months he
should practise this process intently six times at every event of three ftmftHMHT '^rt jjtjj xnre. Tjflfl i i* i i*
times a day.
vasistha uvaca —
'jsrej |,¥* pranayamamathedanim vaksyami pranavatmakam /
'Jl/ltrttJHI f-dtlfyrHHtJHM M5,dl|m samahitamana bhutva srnu putraka suvrata ll\ll

1. Hereafter I shall speak of Pranayama with Pranava (Om) as


nadisuddhimavapnoti prthak cihnopalaksitam /
its central base. O sincere son ! Listen to me eamestly.
sariralaghuta diptirjatharagnivivardhanam //68//

muilUHKMmVT: UIUINIM: y*lfHH: l“


U|U||<tmr«f»T: IRIC
* fl*TM)fl IWIl'**
pranapanasamayogah pranayamah prakirtitah /
nadabhivyaktirityetaccihnam tacchuddhisucakam /
pranayamastribhih prokto recapurakakumbhakaih II2II
yavadetani sampaSyettavadevam samacaret //69//
2. Pranayama is described as the appropriate union of Prana
68-69. The purification ofNadis can be observed through the
and Apana. Pranayama is said to be constituted of its three parts -
various distinct symptoms - lightness of body, effulgence, increase
Recaka (controlled exhalation), Puraka (controlled inhalation) and
in 8astric fire- manifestation of the Nada. He should continue such
Kumbhaka (controlled retention of breath).
practice until he finds these signs vividly.

* nftustifetiiqi fgnlirljGim: 11
TT TTH TPHH: ufrp: UIUIIillMSJ H'M’M: I 1$ I la
Iti vasisthasamhitayam yogakande dvitiyo’dhyayah /
varnatrayatmaka hyete recapurakakumbhakah /
(Thus, the Chapter II of Vasistha Samhita Yogakanda is over) sa esa pranavah proktah pranayamasca tanmayah //3//

3. These three parts of Pranayama viz. Recaka, Puraka and


Kumbhaka verily consist of three letters which is called Pranava.
So Pranayama is identical to Pranava.
46 Vasistha Sarnhita Chapter III 47

Note : Varnatraya -- consists of A, U, & M. These three syllables


5]$!^ TTTfarit xT f^rtfxHI I
represent the whole Devanagari alphabets. A is the foremost
WtWdf ^sTT (JHIdcliledl l'"
syllable, whereas M is the concluding syllable of the group.
int*aTf cf TTT rihPT 'qfSRT TT U*(RtHT IIV3 I l,s
U denotes the first deformation in the Devanagari alphabets.
makaramurtih suklaiigi savitri ca trilocana /
qf cUiel J3T: Ulrbl ufdf&d: I4
sarasvatl sulahasta vrddha vrsabhavahini /
11» II'
mahesvari tu sa prokta pascima ca prakirtita lllll
yo vedadau svarah prokto vedantesu pratisthitah /
7.Theembodiment oflelter’M’as Savitri isan old lady (above
srstisthityatmakavetau makarontyontakah snirtah //4//
fifty years) with white body, three eyed, bearing a spear in her hand
4. This Pranava is declared a unit of vowel in the Vedas and and riding on a bull. She is also known as Sarasvati, Mahesvari and
which is well established Upanisadas. The two letters ( A, U ) denote Pascima.
creation and sustenance respectively and the last one 'M' is considered
a sign of annihilation.
<FTTm -Hd^iTTm i i<s i iw
Note : Here A, U denote breathing in and retention respectively and
M denotes breathing out. aksaratrayametaddhi karanatrayamisyate /
trayanam karanam brahmabharupam sarvakaranam //8//
ri TrFT^ ^rrarfkrif l,°
8. This triad of letters is supposed to be the triad of causes (of
TTrff STPTT >TFtrifryfwrkri I Ik I l”
Universe). But the cause of these three is only Brahma who is also
akaramurtiretesam raktangi hamsavahini /
the cause of all and ever effulgent by nature.
dandahasta sati bala gayatrltyabhidhiyate//5//
TrgtTart xrt mnri oJSJT: lu
5. Out of these letters 'A' is enibodied in a female figure having
body red is colour, riding on a swan, holding staff in her hand, chaste TTri TTTrm frinFriT PT3T TTmPhHM l”

adolescent (of sixteen years) girl. That is denominated as gayatri. TTTTrmiTri Mri: 118 I l,°

ekaksaram param jyotistadahuh pranavam budhah /


evam jiiatva vidhanena pranavena samanvitam /
pranayamam tribhih kuryadrecapurakakumbhakaih II9II
ukaramurtistvatrastha yuvati suklavigraha /
garutmadvahini capi devatacakradharini 1/611 9. The wise men call that one word supreme effulgence as
Pranava. Knowing such interpretations he should practise Pranayama
6. Among them 'U' is embodied in a young lady (ofthirty years),
as per order with three aspects - Recaka, Piiraka and Kumbhaka
with body white in colour, riding on an eagle, is a deity known as
accompanied with Pranava.
Cakradharini (having wheel disc).
48 Vasistha Samhita Chapter III 49

arnptr *cttpt 5Tgn?^f^ikT*T i” dhyayannantyaksaram tatra pranavasya samahitah /


pranayamo bhavedesa punascaiva samabhyaset //13//
7T#: ^¥?TfWtTW TTWTM «pi: I \Ro 11”
13. Therein, attentively meditate on the last letter of pranava
akrsya svasanarn bahyat purayedidayodaram /
(MA) this happens to be the process of Pranayama. He should resume
sanaih sodasabhirmatrairakaram samsmaran budhah //10//
this practice over and again.
10. A wise man, drawing breath from outside through Ida should
TTTT: TTT#: ^TTpTTfmT l3°
fill the belly slowly remembering the letter 'A' by sixteen measures
3Td>ITMjHTTdTfa TTTMTH TTTTMIpH: I l^tf I l”
(matra).
tatah pingalaya"purya matraih sodasabhistatha /
R3TTT ^TJ:MJ4-ill g MN4II l,?
akaramurtimatrapi samsmaran susamahitah //14//
3^TTT^nT5rrftr ttftw tttt? i”
14. Then he should inhale through Pingla by sixteen measures
RTRgT ^T# Hld^Rui -HMfidHM
>0 *\
1W I l,s
in the same way remembering attentively the embodiment of the
dharayet puritam pascat catuhsasthya tu matraya / letter 'A' here also.
ukaramurtimatrapi samsmaran pranvam japet /
TjfTTT TTTT^tT TTPrf TRSff^rfTTSMM l,v
yavadva sakyate tavaddharanam japasamyutam //11//
^HHTM^-MfH 3+ITr<5i TTMlffH: 11^ 11”
11. And afterwards one should retain that filled breath by sixty
puritarp dharayet pranam punardvatrimsatidvayam /
four nieasures. Here also he should repeat Pranava along-with
japettatrasmarenmurtim ukarakhyam samahitah //15//
remembering the embodiment of 'U' or the retaining of breath
accompanied with repetition may be held as much as possible. 15. (He) should retain in the inhaled breath again by sixty four
measures and repeat thus reniembering the personified 'U’ attentively.
TjfTTT RSJTfT TTTtrt HlfilirHHilPdHM. In
UlflH ) V^H RSJTH TTPTT •dlSJlP'l^lPHHM I3*
TT^: RR TlfRTFMTRRT ^T: I l?R I l,a
dlddUI^ l3V
puritam recayet paScat pranam bahyanilanvitam /
M*(T HjclMinfM TTTMTH Tjcfggg: IIW I lM
Sanaih piiigalaya putra dvatrimSanmatraya punah //12//
dharitam recayet pascat pranam bahyanflanvitam /
12. Therafter, O son ! He should exhale again slowly the inhaled
yavadvasakyate pascadrecayedidaya"nilam /
breath mingled with outside air, through Pingala by thirty-two
makaramurtimatrapi samsmaran purvavadbudhah//16//
measures.
16. Afterwards the wise one should exhale the retained Prana
tarm^Trert jtr Trrraw mmiPh: iw alongwith external air. He should retain it as long as he can, then
uiuiktim) m^t ■hm^ttIh i re? 11” exhale same air through Ida remembering the embodiment of 'M'
here also as usual.
50 Vasistha Samhita
Chapter III 51

tT *pT: lJa
bahyadapuranam vayorudare purakah smrtah /
r-irq^q Ug>q1rt UIUIKtmiW #U$! I R'a I |S6
sampurnakumbhavadvayordharanam kumbhako bhavet /
tathaiva ca punah kuryadidaya purvapurvavat / bahiryadrecanam vayorudaradrecako hi sah //21//
nityamevam prakurvita pranayamamstu sodasa //17//
21. Puraka is defined as filling of belly with outside air.
17. Similarly he should repeat the practice through Ida as in the Retention of air (in the belly) as full pitcher will be Kumbhaka and
earlier. Thus he should proceed with sixteen Pranayamas daily. Recaka may be defined as release of air outside from the belly.

3Tfa WyTFH HTTTTrT THHIfRg: fTTT: I3' Tn#-<CTH*) w snmwnU i“


UiuuqiHMti: TT# UIUHUIMMTI'UUI!: I Rd | |*° TRZHT: *UHId TrhF ^JTH #lHMI^4d I I |*"

api bhrunahanam masatpunantyaharahah krtah / prasvedajanako yastu pranayamesu so'dhamah /


pranayamaparah sarve pranayamaparayanah '//18// madhyamah kampanat prokta utthanam cottamadbhavet //22//

18. People devoted to Pranayama considering it as the highest, 22. The Pranayama which brings forth sweat is regarded as the
purify themselves within a month from (the sin like) feticide by lowest amongst the Pranayamas. Pranayama causing tremor is
rigorously practising Pranayama daily. regarded mediocre and when it creates levitation, it is considered

TnuiiMi#fH}|<;r # # ht^t wqt *Tfcnr i the best.

UI'JiiqiHiert HI-q-rtHui H<*|<*fi| 111 Note : Here the words Adhama, Madhyama and Uttama represent
the first, middle and ultimate i.e. gradual experience of the
pranayamairvisuddha ye te yanti paramam gatim /
practise ofPranayama. One whostarts practising Pranayama
pranayamadrte nanyattaranam narakadapi //19//
experiences all the above mentioned signs gradually, hence
19. Those who are purified by Pranayama, reach the supreme they are called Adhama, Madhyama and Uttama. It is clear
goal. There is no othersav&ur even from hell except Pranayama. from the next verse.

HMHIuiHMHHi HRHT: UIUIMMM: I l^o | |


TT# T$# y+efld zHcT^tTTTTTWTH: I*6

samsararnavamagnanam tarakah pranasamyamah //20// TTVMHrMrlt) VI«IWI») W) M#cT I l^ I I*

20. Pranayama is a rescue for those who are drowned in the purvarp purvam prakurvita yavaduttamasambhavah /
ocean of transmigratory world. sambhavatyuttame putra pranayame sukhi bhavet //23//

orrqh^t rtht: i*’ 23. O son! as long as the Uttama stage is not achieved, he should
continue the former practice and if he succeeds in practices of the
highest grade Pranayama, he becomes delighted.
hQ:4^xih gNU<5Tl^xJ<*1 f?r TT: 11^ | |*J
Chapter III 53
52 Vasistha Samhita

fd)tdiu;4 Tj ^mtcT tt rf Trfgctd>»re>: \"v


«iui) c-5TtfiT c^d I*4
Trfftrf rf^Trt TpHcir ffrtjM'idrfc!. I R6 I
ttesrffrfsrf cfr ^cTURMfty*: I Rtf I I*'
virecyapurya yam kuryat sa vai sahitakumbhakah /
prano Iayati tenaiva dehasyantastato'dhikah /
sahitam kevalam catha kumbhakam nityamabhyaset //28//
dehascottisthate tena krtasanaparigrahah //24//
28. If a person accomplishes retention of air along with
24. Through that (highest grade of Pranayama) Prana gets
exhalation and inhalation that is called Sahitakumbhaka. One should
absorbed in the body and even more than that the body along with its
daily practise both processes of Kumbhaka.
posture gets elevated by that.
TTFFT 4>drtfafe: TSTTcT cTTdcf flferTMVTflH I RT I l"'
trw =T fcrefcf dra^T I

rfrf qejfq rff <<4irtl fqmifdcDMviicirft 111


yavat kevalasiddhih syat tavat sahitamabhyaset //29//

nihsvasocchvasakau tasya na vidyete kathancana / 29. Until 'Kevala' is accomplished, one should continue the

dehe yadyapi tau syatam svabhavikagunavubhau //25// practise of Sahita.

HafTpT HTycTRH yTOTTtmffrT^T % l"° 4>dc^ frf^r f^jT&rafSrrf il,a

cTTfNf?f TTmf: WcT 4>drt$»-'Md>M | | |M H cTFT tfcfcf r*%?T fp| crf%TJ XTTTTT^ ls4
MdWcrf cWrf yfrtdlfd fdH?dfct I l?o | |M
tathapi nasyatastena pranayamottamena hi /
tayornase samarthah syat kartum kevalakumbhakam //26// kevale kumbhake siddhe recapuranavarjite /
na tasya durlabham kincit trisu lokesu catmaja /
25-26. At this stage there is complete cessation of respiration.
manojavatvam labhate palitadi vinasyati //30//
Though that both the inhalation and the exhalation are natural
tendencies yet their functions stop after this best Pranayama. At the 30. When the Kevala Kumbhaka bereft of Recaka and Puraka
extinction of respiration he is capable of doing Kevala Kumbhaka. is accomplished, O son ! There is nothing unobtainable for him in
all the three worlds. He attains speed of mind and wrinkles etc. will
Tjmi ipFdT Tj?? TttnyuwmM.
disappear.
yiUlldmfidfMfdrf;: TT rf %^rtfWT5T: I RV9 I I*'9
yfchfcfd Mflmirff ll°
recanam piiranam muktva sukham yadvayudharanam /
•=TK xlfcMKdc^y vpMTTT: «|U|rfdM: 1l$T I lM
pranayamo'yamityuktah sa vai kevalakumbhakah //27//
proktasteyam mahamargo makarakhyo'ntakantakah /
27. The comfortable retention of air without exhalation and
nadam cotpadayatyesa kumbhakah pranasamyamah//3I//
inhalation is called 'Kevalakumbhaka Pranayama'.
54 Vasistha Samhita
Chapter m 55

31.1 have explained to you this grand path named after letter
gtTUTTfr fqqtjtzrr tjij): iw
'M'. This path ceases death. This Kumbhaka Pranayama begets Nada
<7I^MiyfHHIH4>M^ l"
(an inner sound).
qpswi-j fiowjcl gpj cT^ OTTzfrT I 1$?, 11"
UIUM44MH HTTT ^ l'’
karanani vasikrtya visayebhyo balat sudhih /
TTtr mUTJrakFT: MbjijcqqmH*: 11?? 11”
apanamurdhvamakrsya vayumayurvighatakam /
pranasamyamanam nama dehe pranadidharanam / vahnisthane nirudhyeta vayum tatraiva dharayet //36//
esa pranajayopayah sarvamrtyupaghatakah //32//
36. Restraining forcibly all the senses from their objects, drawing
32. Pranayama signifies retention of Prana etc. within the body. upwards the vayu Apana which is noxious to life, a Yogi should
This is the path of conquering Prana which annihilates the death stop it at the place of fire and fix it there only.
completely.
6fc1l«rt a)t|<)c^ M«J®U|ir<<*TU||fH xT l*'
U|UMq)q|<j cTS*nfrT HTTH: 11?? 11'* aifBIWJIM'jj srfif H^Hf'WTT xr xTgjqj | |^vs 11*’

kinca pranajayopayam tava vaksyami tattvatah //33// hastabhyam bandhayet samyakkarnadikaranani ca /

33. Beside this, I am explaining to you briefly some other ways angusthabhyamubhe Srotre tarjanlbhyam ca caksusl //37//

of Pranajaya (conquering of Prana). HIMIMdj TTTZrTTT^TT fdfMd I*5

sUrtrid M MMIfSt MrRjMj<^ffyHM I5'' 3l*jijrHacj ^TT^: jje^^fcct, TTfqTT: I l^d 11**

3?^% HlpMHIMP.) yuunfs-4fqsf^ I l?* 11” nasaputau madhyamabhyam yavacchakti nirodhayet /

bahyat praiiam samakrsya purayitvodarasthitam / anenotpadyate nadah suddhasphatikasannibhah //38//

angusthe nabhinasagre dharanadvijayisyate //34// 37-38. One should close well ear etc. sense organs by both hands.

34. This Prana may be conquered actually through the air drawn He should close up to his capacity the ears with the thumb, the eyes

inside from outside the body and filling of stomach, then with the forefingers and the two nostrils with the middle finger. By

concentrating it at the toe, the navel and the tip of the nose. this act a Nada, (sound) resembling a pure crystal, is produced.

TTcT ctiq^qjqiM: JI+qMIMHMnfwra: 1l$M, I lw


srerre) TTTTrxrrrqT I*"

I l?<l 11“'
evam vayujayopayah sakyamasanamasthitah //35//
“brahmarandhre susumnaya mrnalantarasutravat /
35. Such a conquering of vayu while sitting in a suitable posture.
amurdho vartate nado vi nadandavadutthitah //39//

39. Within the Brahmaradhra of Susumna as a fiber of lotus


Chapter III 57
56 ' Vasistha Samhita

stem, the Nada diffuses upto the head raised like a Vinadanda i.e. 42-43. Being purified though Pranayama exempted from

rod of lute. Recaka and Puraka i.e. Kumbhaka, one should press the subtle nerve
of the perineum situated below the testicles, by the sole of the left
(foot) and putting the right ankle on the left in between the (calf
iTTHT JJ lai
muscles) and thighs, join them tight, putting off any cavity.
HfUC^Irl iTTTt i iko i r
Note : Here Vasistha has mentioned only the process of the posture
sankhadhvaninibhascadau madhye meghadvaniryatha / and has not given any name to it. From the verse 66-67 of the
vyomarandhragatevayau manasa ca sahendriyaih / first chapter of the same book it is clear that this posture is
brahmarandhragate nado giriprasravanastatha //40// nothing but Svastikasana.

40. In the beginning (the nada) resembling a sound produced •HM'/l4^517: HH^i: «h1<T: I4
by a couch blow (is heard) and in the middle resembling the thunder
^THTT tjfsm iT?F I I** I l“
(is heard). When the air (Prana) enters the hole of vyoma (Susumna)
samagrTvasirah skandhah samaprsthah samodarah /
together with the mind and senses then that enter Brahmarandhra,
netrabhyam daksinam gulpham lokayeduparisthitam //44//
the nada is produced resembling the sound of mountain stream.
44. (Then) with erect neck, head, shoulders, back and stomach,
rt4H-4l HT^frl-T ftJTHf TT^rT l1*'
one should look from both the eyes at the right ankle placed upward.
■/if'MHlrfTflM W^T fH-fgq: I Itf* 11‘°
MTTTT 7TT?f
tadanandi bhaveddehi vayustena jito bhavet/
3TTTT^3^rakT7# farfbr^ra: I Itt^ I l“
yoginastvaparehyatra vadanti samabuddhayah //41//
bhavayan manasa sardham vyaharan pranavaksaram /
41. Then the Yogi attains bliss, conquers the vayu. However
asane'nanyadhTraste rahasye vijitendriyah //45//
other yogis who are equanimous speak as follows.
45. And sitting m seclusion on a mat with subdued senses and
Tntnrqitm/i: tjjtt
concentrated mind one should mentally repeat the letter Pranava
11**11*
(Om).
pranayamaparah puta recapurakavarjitah /
daksinetaragulphena sivanim pTdayecchiram //42// 3tItjf4MHfH UIUIfH^HlP.lfc* HH: I4'

etHjfH&fd H^cT H%HT 7TF fHSTc’T: I 1*«. I l'


3T^<nn;uSqT: TJ8*TT TTafhrft TfSPtTiT |°

HH frfw | 116*
ayurvighatakrt pranastvanenagnikulam gatah /
adhastadandayoh suksmam savyopari ca daksinam / vayustisthati tatraiva vahnina saha niscalah //46//
janghorvorantare tatra nikhidram bandhayeddrdham //43//
58 Chapter 111 59
Vasistha Samhita

46. Through this process of Prana (i.e. Apana) harmful to With this concentration at the middle of navel, the air attains circular
longivity reaches the region of fire and stays fixedly there only form and there is an increase of heat because of which indeed serpent
together with fire. (kundalini) gets awakened.

T: I Itf'S I |”

dhumadhvajajayam yavannanyadhirevamabhayset / prabodhe samsphuratyasmin vayumaropayeltatah /

svahapriyalayat pranam Sanairaropayettatah //47// brahmarandhre susumnayam dhyayannohkaramaksayam //51//

47. The fickle minded person should go on practising this as 51. Having awakened when it (Naga) starts throbbing one

long as he conquers the fire. Then slowly he should rise his Prana should, while meditating contineously on indestructible 'Om’, raise
from the abode of fire. the air from there to Branmarandhra within susumna.

tttot ynrw ^jpth i'5


*v
jt'irMCJI: I \*C I l'* fa^ Tnffr Tim «hi^h: i m? 11,°,

netrabhyam lokayannabhim manasa pranavam japet / sanairaropayenmurdhni sagnim vayumananyadhih /

tisthatyasmin jagatpranah kandanabheradhastatha //48// dharayedvyomni viprendra sagnim pranam samahitah //52//

48. And because the universal Prana stays here below the navel 52. O Prominent Brahmin ! He should then raise the air with

of the Kanda he should fix his vision at the navel aml mentally recite fire to the head with concentrated mind and hold the Prana with fire
Pranava in mind. cautiously in the ether.

TT<^T HTftwSTT^ UTTu)4j MTTnT: I |y^ 11« TTTTSSHTT 7THH HH H«IT ^fffk ^TTT: > 1^5 '

yavanmanolayastasminstavadevarn samabhyaset / tenaiva purite vyomni sahgopangakalevarah /


etena nabhimadhyastho dharanenaiva marutah //49// sada"tma rajate tatra yatha vyomni divakarah //53//

+us«l Tnfir Hfi’TgT -H 7T?TTT: |,a 53. In the ether filled with that, the etemal soul (self) shines with
its body possessed of all the accessories and sub-accessones like the
HTT: 7T HfiFTT HHT: Trafaj HTfk HT^HT I mo 11'4
sun in the sky.
kundalim yati vahnisca dahatyatra na samsayah /
tatah sa vahnina nagah prabodham yati vayuna //50// 7T7f7 farf7T7jeT2&H 7TTZTHT flHMTH l’°s

TmT8T7lT7 Hfd STTTTT muicih1m7»T I I l,ot


49-50. He should thus practise till the mind gets merged there.
60 Vasislha Sarnhita
Chapter III 61
sarirarn visisrksukedevam samyak samacaran /
sfemuti fexTTrTt ftnr^r T<nTTcTrT: i”*
ekaksaraparam brahma dhyayan pranavamisvaram //54//
^TFTFTUT HFT TTFTTFTT: TT TSZfH I m<S I lw'
Trfnrsr fhttt ^jfir Trgmt i'00
indriyanarn vicaratam visayesu svabhavatah/
’Tsrr-M^turtrV Tant4«l i i i,o£
baladaharanam tesam pratyaharah sa ucyate//58//
sambhidya manasa murdhni brahniarandhrani savayuna /
58. The forcible withdrawal of all the senses froni their
pranamunmocayet pascanmahaprane khamadhyame//55//
respective objects wherein by nature they indulge, is called
54-55. While practising thus well, if one desirous of casting off Pratyahara.
the body, one meditating with mind on Lord i.e. Pranava, the
TRTrT 'TJitfrT HrT TT% ^41^441^ l,n
Brahman the mono syllabled, should pierce through the
Brahmarandhra at the head and Vayu then cast off the Prana also in TTHTTFTT: TT TT Tjfrtf I M I |w

the large Prana within the ether.


yadyat pasyati tat sarvam pasyedatmavadatmani /

^rnrfjiul fHnf ^ tr% i’0' pratyaharah sa ca prokto yogavidbhirmahatmabhih //59//

3TT^T7l FTqiH-% WlrMM |”° 59. He should see all, whatever he sees, as self in the self. That
3^TTTt »T#H H MHvil^'iTFT srffrT I me, I |w is called Pratyahara by the great souls conversant in Yoga.

dehatite jagatprane Sunye nitye dhruve pade / HFTTfrT znfn f-TrUifr ftri%HifH wlfcuim ltw
akase paramanande svatmanam yojayeddhiya / ^HTTTTHFTPJFTH FHTTT HFfefaHI lw
brahmaivasau bhavet putra na punarjanmabhag bhavet //56// TTHTTFTTf wfcr TTfjfrT -!ll»ITJIfcJHHHHM I IS,o 11”°

56. O son ! Intelligently one should merge one's self in the karmani yani nityani vihitani saririnam /
blissful, body transcendental universal Prana, void, eternal, teSamatmanyanusthanam manasa yadbahirvina /
immovable, the permanent abode. Indeed one will be Brahma and
pratyaharo bhavet so’pi yogasadhanamuttamam //60//
shall have no rebirth.
60. The performance within the self, with mind and without
3rT)T^rTTpT -cJrtiiR qhl$-|Pr TT'fhFT |w any external (aid) of all those actions which are all prescribed
MrHieKlH; x|«U|R ,$JU|tc||WJ.H<lFur xj | mv9 I |”’ obligatory for human beings is also called Pratyahara - the excellent
means of Yoga.
uktanyetani catvari yogangani tapodhana /
pratyaharadi catvari srnusvabhyantarani ca //57// TTHTTFTT Hjmfo TTTJrTT zftfrTH: TRT l’”

57. O hermit ! These four components of Yoga have been said 3TKI44ITT Hg|ifi44«TI-lH TTTFFtT l’”

so far. Now listen to the four inner components, Pratyahara etc. WTIHW TSTTHTH '«Mlf«T TTHTTFTT: TT xffrTlT: I 15,^ I |”»
62 Vasistha Samhita Chapter III 63

pratyahararn prasarnsanti samyuta yoginah sada / 64. The root of the palate, the root of the nose, the middle of the
astada^asu yadvayormarmasthanesu dharanam / eyes, the middle of the brows, the forehead and at last the head. 0
sthanat sthanat samakrsya pratyaharah sa cottamah //61// best monk ! these are the vital places. Listen to their measure
separately.
61. All Yogis agreeably do appreciate the Pratyahara which is
characterized by the holding the air at eighteen vital places and there Wf&'d TTT^TTT TJ?I^ -RJTH H fasrFT |w
after withdrawing it from each and every vital place - that is also TTKFTTR g TTraifrtHrjgdH^ I 15,I l'”
said to be the excellent Pratyahara.
padangusthattu padasya prthak sthanam na vidyate /
Note : Through the next thirteen verses the seer elaborates the
padanmanam tu gulphasya sardhangulacatustayam //65//
eighteen vital point in the body with their locations distinctly.
65. The place of foot is not separate from the (place oft toe. The
T* ^ tJTgTmzit rTsfcr xl |w measure of ankle is four and half fingers from the sole.
f-dcdi^ ^T tI ^ I IV? I t”s
TOT ^ far&i ^ qjlifrcW
padangusthau ca gulphau ca jahghamadhyau tathaiva ca / 'djjiMtHi Z4H^t?u<;pii^ rtH^ 1155 | |M*
cityormule ca janu ca madhye corudvayasya ca //62//
gulphajjanghasya madhyam tu vijneyam tu dasahgulam /
62. The (two) toes, the (two) ankles, the middle of the calf, two janghamadhyaccitermulam yattadekadasaiigulani //66//
the supper calf, the two root of the knees, the two middle thighs;
66. The middle of calf is measured ten fingers from the ankle.
MNHcT rtH: TTgJI-*fr4^ ^T l,M From the middle of calf the base of knee is eleven fmgers.
•TTfir xT ^TT ctrTT xT I 15,? 11”0

payumularp tatah pascanmadhyadeham ca medhrakam / 'dlHifHljj rt TTTfRWZT I 15,\9 I |,w


nabhim ca hrdayam vatsa kanthakupastathaiva ca //63//
citimulanmunisrestha janum sardhaiiguladvayam /
63. Thereafter the bottom of anus, the centre of the body and
janornavaiigulam prahusturumadhyam munlsvara //67//
the penis, the navel, the heart. O son ! similarly the cavity of the
67. O best sage ! From the base of knee the knee is two and half
throat;
fingers and O Lord of sages! the middle thigh is nine fingers from
the knee.
vgWtzi c^JTt Tpit ^ ^TOtHT iw
STRTWTItTSIT 3^T frizpjrt THIf |”*
HM^HlpH ^HTpT HFT *pT I 15* 11’}°
^TTSi rTW dl4ji|HlTH Tmiig rtgqM I II \w
talumiilam ca nasayah mulam caksnosca madhyamam /
bhruvormadhyam lalatam ca murdha ca munisattama / urumadhyattatha vats.i payumulam navangulam /
marmasthanani caitani nianam tesam prthak srnu //64// dehamadhyam tatha payormulat sardhaiiguladvayam //68//
64 Vasistha Samhita Chapter III 65

68. O son ! the bottom of anus is nine fingers from the middle netrasthanam tu tanmuladardhahgulamitisyate /

thigh. And the centre of the body is two and half fingers from the tasmadardhangulam viddhi bhruvorantaramatmanah //72//

bottom of anus. 72. The place of eye is half a finger from the root of nose and
know that the middle of one's own eye brows is half a finger from
^gHtHm, Hi«rT '
one's ocular spot.
fa?taT ttot 1iVl11'*0
wic rf ^}d14«Ti<j«^ Ml^'|,*u
dehamadhyat punarmedhram tadvat sardhanguladvayam /
rowicialHHfl % | H95 I l’*4
medhrannabhisca vijiieya tatha sardhadasangulam //69//

69. Similarly the penis is two and half fingers from the centre lalatam tu bhruvomadhyadurdhvam syadangulatrayam /

of the body. Also the navel should be known ten and half fingers lalatadvyomasamjiiam tadangulatrayameva hi //73//

from the penis. 73. The forehead is three fingers from thc middle of brows. The
head, which is denominated as Vyoma, is similarly three fingers
•■4i3<i?ll{j c’> HT4£*TTZt ^ fe'd'lTTH lw'
froni the forehead.
HjMp’TCd ^mZTFT I |V9o I |w,

wtW^ HHhi wthhhIui lw'


caturdasangulam nabherhrnmadhyam ca dvijottama /
sadangulastu hrnmadhyat kantakupastathaiva ca //70// WTTT?T WTHTrT HHl<^«r ydJlgNlrtHl TTH: I IV9JT | |,s<’

70. O.best Dvija ! the middle of the heart is fourteen fingers sthanesvetesu manasa vayumaropya dharayet /

from the navel and similarly the jugular cavity is six fmgers from sthanat sthanat samakrsya pratyaharottamo matah //74//

the middle of the heart. 74. By mentally imposing vayu on these spots, one should
concentrate the air (Prana) on these spots and should withdraw it
felT Zfc* lw}
from each and every place. This is supposed to be the best
g ^TSIill tfoTTTT I IV9* I lW¥
Pratyahara.
kanthakupattu jihvaya mulam syaccaturangulam /
ZT Ti^ feglH TTl'Milfd TTSTTfeftr l,M
nasamulam tu jihvaya mulattu caturangulam //71//
7T ZTT^T aUTTTd yHdidclcl TTrT: I |\9«* | l’''’
71. The root of the tongue is four fingers from the jugular cavity
and the root of the nose is four fingers from the root of the tongue. ya evam kurute vidvan yogameti yathavidhi /
sa yati brahmasadanam punarnavartate tatah //75//
H lws
75. The wise and leamed person, who thus practises the aforesaid
HWIdMijj-ff fafi? %h1<tTTHIc+H: I IV9^ I lM'
Yogic functions as prescribed, attains the celestial abode never to
return from there again.
66 Vasistha Samhita 67

tigsjf.seiTO':

iti vasisthasamhitayam yogakande trtiyo'dhyayah (caturtho'dhyayah)


CHAPTERIV
Thus, Chapter III of Vasistha Samhita Yoga Kanda
completed
tmrTTT: cTrHcT: |’

WiPenHH »fcHT HHHT TJHcT I I? I I3

Vasistha uvaca —

athedanim pravaksyami dharanah panca tattvatah /


samahitamana bhutva srnu putraka suvrata //1//

Vasistha said :

1. Henceforth I shall explain the essence of five Dharanas. O


sincere son ! listen to me attentively.

HHH: fwfH7TcM I*
HTTTTTT yhzTH Hr^u1i|}||«|i4^r<fiT: IRIC

yamadigunasamyukte manasah sthitiratmani /


dharana procyate sadbhiryogasastrarthavedibhih II2II

2. The Yogis well versed in Yogic science, deflne Dharana as


a stability of mind at one's own self who has mastered the attributes
of Yamas etc.

6<;<1.S84l'Tnie»)i?1 tl£l£j|+i$iMHum
N

TTHT tT TTRrTTT yfrR hM+IJI'iI Mt I |$ I |tt

hrdaye’thantarakase yadbahyakasadharanam /
esa ca dharana prokta tathaivakasago bhavet //3//

3. The Dharana is also said to be the concentration of external


Akasa (ether) combined with internal Akasa within one’s heart. Such
a person gets ability to move (mentally) into the void.
68 Vasistha Samhita
Chapter IV 69

(cerebrum) is said to be the place of ether.


d<J!Mi «mni «JHU!I T*JHT IITT11'
TT#^T ^firafviTI'i c!V*IT STTT^ ^ST; |<l
bhumirapastatha tejo vayurakasameva ca /
^tt sttt^tj ^<f g?rf tt mr^rf i i,a
etesu panca varnanam dharanam dharana smrta //4//
wt OTT^rraf ^FTT mtfk «TTT%T I \C I \H
4. Concentrating the five mystical letters (la, va, ra, ya, ha) of
etesam prthivisthane lakaram dharayed budhah /
these five elements viz. earth, water, fire, air and ether - is supposed
vakaram dharayedapsu repham vahnau ca dharayet /
to be Dharana.
yakaram dharayedvayau hakaram vyomni dharayct //8//
trgr ^eiH'i xttPt stttwtt i m 11’°
8. Among them, Yogi should concentrate the letter 'la' at the
tesveva panca devanam dharanam capi dharana II5II place of earth, the letter ’va' at the water, the letter 'ra’ at the fire, the

5. Moreover, concentrating the five deities of these (five letter 'ya' at the air and the letter 'ha' at the ether.

elements) is also Dharana. ’jfsrari mtnrrf mriinHM^ \"

Wfc l” fe^nprrmTr^ T>7 Mptitci cj Mio^ l’°

3TDTPT): iTIM<T4HM<Ti WPT y+ltdfTM I l” 3TTgm5T OTT^mTHTrP ^PTcffwM IIT 11”

3tl<TI4i^44l-ri Mar^TPT cTfTZT^ 11^ I l” prthivyam dharayedvidvan brahmanam paramesthinam /


padadi januparyantam prthivisthanamucyate / visnumapsvanale rudram mahattattvarp tu marute /

ajanoh payuparyantamapam sthanam prakirtitam / akase dharayeddevamavyaktam jagadisvaram //9//


apayorhrdayantam yadvahnisthanam taducyate /1611 9. (In that very order), a leamed person should concentrate Lord
6. From toes (feet) to knees is the place of earth. From knees to Brahma, the supreme deity at earth. Visnu at the water, Rudra at the

anus is the place of water. From anus to heart is said to be the place fire, the mahat-tattva at the air and the un-manifest highest Lord at

of fire. the ether.

3ri$-MUTT5 WHffozT TTIcTglMWeT TJJrTH l,a Hlrdi wpj ^ftlHTT T

3TTMM<tTTR Myi-rlMI+IJlfMfR I It9 I \'" STTT^TT mIccm: T I l*o | |”

ahrnmadhyad bhruvormadhyam yavadvayusthalam smrtam / nitva vayurn prthivyam tu varnadevasamanvitam /


abhrumadhyattu murdhantamakasamiti cocyate lllll dharayet panca ghatikah prthivijayamapnuyat //10//

7. From the middle of heart to the middle of eyebrows is the 10. Taking air (Prana) to the earth together with the letter (la)

place pertaining to air and from the middle of eyebrows to the head and deity (Brahma) retaining it for five Ghatikas (two hours), he
may get victory on the earth element.
70 Vasistha Samhita Chapter IV 71

TTTItP 31fTO ^ l” wft mMrj Typr mmi


otMt Myyfecfn: ’grpj# 11?? I l,s
paficami dharaneyam syat sarvaduhkhavinasini //15//
yathoktavarnadevena samyuktarn vayumapsu ca /
15. This fifth type of Dharana dissipates all the sorrows.
dharayet pahcaghatikah sarvarogaih pramucyate //11//
Note : This denotes that one who has practised these Pancadharanas
11. If one retains the air (Prana Vayu) at the region of water to an extent, will be well established in his practise. This
alongwith its respective letter and deity for five Ghatikas, he is reminds the sutra of Patafijali. (P.Y.S. I. 14.)
relieved of all the diseases.
3TTmmn?7TTTMf tnj 7FT: I”
^ iiwiiw
mM gfe? mrff: tsipMM wtt i i^ i i”
purvavaddharanadvahnau vahnina'sau na dahyate //12//
asanadvahanadanyairna bhettum iakya eva sah /
12. By retaining at the fire as previously stated Prana Vayu, the dharanam yadidam vayoh sthanesvetesu paficasu //16//
person is not burnt by fire.
16. It would be impossible to remove him from the seat and the

1
H*>c l Wln : vehicle etc. who could retain the air (Prana) at their five spots.

M<T l«3llw mrf wmfri gsmftr tt% TTmfe«: i’*

marutam marutam sthane varnadevasamanvitam / sztrM fe ^rjht mmffsM: 11^ 115’'


dharayet panca ghatikah vayuvadvyomago bhavet //13//
dhyanam saniprati vaksyami srnu sakte samahitah /
13. If he retains the Prana at the air-spot together with its letter dhyanarneva hi jantunam karanam bandhamoksayoh //17//
and deity for five Ghatikas.he can become mover in the sky like air.
17. O Sakti ! Now I shall speak of meditation. Listen to me
dNMNlui d«^d«Mp4dM l” attentively. Meditation, indeed, is the cause of bondage and liberation

titMt ggqfeaFr i}° of all the beings.

aTFnTgrrrfg: wi^diOd r* drH<w i n* 11” mrwiRrfa 'Hwldi TTTSJR tI »j«i^ TJ«ig> I”

akase vayumaropya varnadevasamanvitam / rnmri wiH-*Hifui fefM mRHrmm i is<s i i,a


dharayet pancaghatikah jivanmukto bhavisyati /
marmasthanani nadinam samsthanam ca prthak prthak /
alpamutrapunsah syadarvageva ca vatsarat //14// vayunam sthanakarmani viditva dhyanamacaret //18//

14. Imposing the Prana at the ether together with its letter and 18. A meditator should practise meditation only after being
deity, if he retains it for five Ghatikas, his excretion will be less and distinctly cognizant of the vital spots in the body, the system of
within a year he shall be liberated even while alive. Nad is, places and functions of the Vayus (Pranas).
Chapter IV 73
72 Vasistha Samhita

TTTm tTtrT I34 3TR^TTJTt farTf <T<fM TTcJ*HU|M

cT^3 TTtrfj TPWT pT'juj TTOT 1I I3'

dhyanamatmasvarupasya vedanam manasa bhavet / anandamajaram nityam sadasat sarvakaranam /

tadeva dvividham proktam sagunam nirgunam tatha //19//. sarvadharam jagadrupamamurtamajamavyayam //23//

19. Meditation may be defined as a true understanding of one’s 23. Blissful, ever new, permanent, cause of all being and non-

ownself by mind. That very meditation is said to be two-fold. Saguna being, substratum of all, assuming the form of the umverse, abstract,

and Nirguna. beginning-less, indestructible,

TT»pn ngm «>Tt>*}■**}<* % Ph'|uim i ro i i*0 3TwddlMyM I*”

TT^fT: TTcj^dF TTcfcT: fjTT: I RK 11”4


sagunam pancadhaproktamekameva hi nirgunam //20//
adrsyarn drsyamadhyastham bahihstham sarvatomukham /
20. The Saguna meditation is said to be five-fold while the
sarvadrk sarvatah padam sarvasprk sarvatah sirah //24//
Nirguna meditation is only one.
24. Invisible, occupying the objects inside and outside, present
Note :Now the description of Nirguna Dhyana follows.
in all directions, seeing everything, having feet in all directions,
WcJn afbm^'^^TT l*3 having heads in all directions, touching everything.
1W l i"
WHT Wl(M(d4i[^f wtfT l"
ekaip jyotirmayam suddham sarvagam vyomavad drdham / r-t«juT WTTH TTm TT HHtfrT # IRM l"°
atyacchamamalam nityamadimadhyantavarjitam //21//
brahma brahmamayo'ham syamitiyadvedanam bhavet /
21. One, lustrous, pure, all pervasive like the sky, immovable, tadeva nirgunam dhyanam sagunam ca bravimi te //25//
very clean, immaculate, eternal, devoid of beginning, middle and
25. May 1 be also united with that Brahman, such feeling is the
end.
attribute-less meditation (Nirguna Dhyana). Now I speak to you the
meditation with attribute (Saguna Dhyana).
n TTT n «T I WII¥S
Note : Description of first variety of Saguna' Dhyana -
sthulam suksmamanakaSamasam'sprstamacaksusam /
lM
na rasam na ca gandhakhyamaprameyamanaupamam //22//
22. Untouched by (either) gross (or) subtle space, invisible,
I W I lK3
beyond taste and smell, beyond any source of knowledge and similes.
74 Vasistha Sarnhita 75
Chapter IV

hrtpadmestadalopete kandamadhyat samutthite /


tHHIrMH*Tl*57TT l‘°
dvadaSangulanale'smimscaturahgulavanamukhe /
TnTTfWTfTW^f ufpT: H^Hl-HHH I l?o 11”
pranayamairvikasite kesaranvitakarnike //26//
padmacchavipadadvandvam paramatmanamisvaram /
26. Within the cardiac lotus bearing eight petals, grown from
prabhabhirbhasayadruparn paritah purusottamam //30//
the middle of Kanda, having the twelve finger long stalks, four finger
broad at its face, blossomed with Pranayama and having the inner 30. Having feet with lotus complexion, the supreme-self, the
stalks full of tendrils, in that - lord with the forin shining with rays all round, the Highest among
the persons -

tTHTTT55^W?T TT^JrT^felrPT
1i i',s
TfarjHlrHfa WrTPT eTPT HrT TPpt TtfPT I l?7 I lM
vasudevm jagannatham narayanamanamayam /
caturbhujamudarangam sankhacakragadadharam //27// manasa"lokya devesam sarvabhutahrdisthitam /
so'hamatmani vijnanam dhyanam tat sagunam smrtani //31//
27. Seeing with mind Vasudeva, the lord of the universe,
Narayana, pure, with four hands, having the magnificent body, 31. The master of all deities and residing in the hearts of al)

wielding a conch, a wheel and a club. beings, experiencing in the self one’s identity with him (as attributed
Saguna Dhyana above) is supposed to be the (meditation with

attributes).
3lWr«ggRT fgwf I \?6 I f"’
Note : Now the second varity of Saguna Dhyana is being described -
kiritakeyuradharam padmapatranibheksanam /
srivatsavaksasam visnum purnacandranibhananam //28//
WaWrTTTTf^' 11?711^
28. Wearing the crown and the armlets, having the eyes
resembling the lotus petaks, with the chest marked with srivatsa as hrtsaroruhamadhye'smin prakrtyatmakakarnrke /
an emblem, Visnu with the face resembling the full moon - astaisvaryadalopete vidyakesarasamyute //32//

flW JjftjffHHH, I"4 32. Within this cardiac lotus having the inner stalks in the form of

ir8iim Prakrti possessed of the eight petals in the form of eight divine powers
(Anima etc.) possessing the filament in the form of spiritual learning.
padmodaradalabhaustham suprasannam iucismitam /
suddhasphatikasamkasam pitavasasamacyutam //29// tfHHItfc HgrHW U|U|IHIHUaff«W I1,1

29. With the lips resembling the inner petals of a lotus, very HgictP?! 'jcrc^'ri W^njnoH I

happy, having pious smile resembling pure crystal, clad in yellow


jhananale mahatkande pranayamaprabodhite /
garment, Acyuta (Lord visnu) - visvarcisam mahavahnim jvalantam visvatomukhani //33//
Chapter IV 77
76 Vasistha Samhita
37. Knowing that igneous embodiment, the notion of identity
33. Having the stalk in the form of knowledge, having kanda in
with it, rises in one's mind, the persons conversant with Yoga, regard
the form of Mahat, awakened by Pranayama seeing the great fire
lt as the best meditation among the Saguna Dhyana.
having flames everywhere, burning on all sides -
t»HTH7rcf «miuj Tjf% ’T^tffH I \^6 \ l',t

vaisvanaratvam samprapya muktim tenaiva gacchati //38//


rim'-i-ri THHi ^phihktHwh*ri<*>*^ I l$Tf I |l'
38. After attaining the identity with igneous embodiment (the
vaisvanaram jagadyonim sikhatanvinamisvaram /
Yogi) realizes salvation by that means only.
tapayantam svakam dehamapadatalamastakam //34//
Note : Now the 3rd variety of Saguna Dhyana is being described.
34. The Lord having the form of inner fire, the cause of the
universe, having the form of playing flame blazing the own body HZTT55HTTH «cJ<*,|TU|M f“
from top to toe,
TSTPJJH^MhT TTmIhUHH 11?8 I

rHqlnqlnqTtfwH tOfad ?Tc£|HI?.HM f10 bhruvormadhye tatha"tmanam bharupam sarvakaranam /


W&T HFt filtaiH^ ’HTHlrMIHMf^am I l?V 11' sthanuvanmurdhaparyantam madhyadehat samutthitam //39//

nirvatadipavattasmin dipitam havyavahanam / 39. Similarly within the middle of eye brows, seeing by mind

drstva tasya sikhamadhye paramatmanamTsvaram //35// the self in the form of light, the cause of all like a pillar raised from
the middle of the body to the head -
35. Fire kindled in it like a breezeless lamp and seeing within
its flames the supreme self, the Lord -

m«lrtl4*T TTtSF I ITfo 114


^IWTM l',,
TftHm TTH^mrtrr | \ f»J jagatkaranamavyaktam jvalantamamitaujasam /
manasalokya so'ham syamapyetaddhyanamuttamam //40//
nilatoyadamadhyastham vidyullekheva bhasvaram /
nivarafiukavadrupam pltabham sarvakaranam //36// 40. The non-manifest world-cause burning with unlimited
power, one’s experience of identification with that Atma, is also the
36. Phosphorescent like a lightning within a dark cloud, the
best meditation.
yellowish form like the tip of paddy, cause of all -
Note : Now the IVth variety of Saguna Dhyana is being described.
5TnHT TTf3?^T £TT HfH: f*
jjfcTH EZTTH TffafWl | |^V9 |

jnatva vaiSvanaram devam so'hameveti ya matih / I ITf^ I l‘

sagunesuttamam hyetat dhyanam yogavido viduh //37//


78 Vasistha Samhita 79
Chapter IV

athava'stadalopete karnikakesaranvite / ahameva param brahma paramatma'hamavyayah,


unnidrahrdayambhoje somamandalamadhyage //41// evani yadvedanam tacca sagunam dhyanamucyate. 45

41. Or, within the blowned cardiac lotus, possessed of eight 45.1, myself am the supreme Brahma only, I am the imperishable
petals and the filament of the inner stalks, located in the centre of supreme self. ‘such’ a feeling is called Saguna Dhyana.
lunar circle,
tirf ttumHidjrjtrvt^d i"
TTcT Wl^rfd^cl H -rf?KT: I IXS, I l"

fHHaHjt: 7TfiufiHFHTI<jHH | IX? I I** evam dhyanamrtam kurvan sanmasanmrtyujidbhavet /

svatmanamarbhakakaram bhoktrrupinamavyayani / vatsaranmukta eva syajjivanneva na samsayah //46//


sudharasam vimuncadbhih sasirasmibhiravrtam //42// 46. Thus, practising embrosial meditation, he will conquer death

42. (Seeing) oneself in a miniature as the imperishable enjoyer, within six months. No doubt, he will be liberated from worldly

embosomed with the rays of moon. diffusing nectar. bondage, while even alive, within a year.

-T 9)lfd ^:T3rarffT: ^T^TcTT l,s


l‘"
f% rjHfHHtMTt.fq HWI’Tjrffifg ^TT I IX\9 11'*
firfcinjcKnTTfrf: '-HftWlf^T: 'HM-drl: lltt?ll“
jivanmuktasya na kvapi duhkhavaptih kadacana /
sodasacchandasamyuktam sirahpadmadadhomukhat /
kim punarnityamuktasya tasmanmktirhi durlabha //47//
nirgatamrtadharabhih sahasrabhih samantatah //43//
47. (A sadhaka) emancipated while still alive never and nowhere
43. Bearing sixteen phases in the innumerable streams of nectar
plunges into sorrows. What to speak of a person who is etemally
coming out from the cerebral lotus facing downwards -
liberated. Therefore, the salvation is rare to attain.
MOU f^Rrfrffm HHlFftdt: l4a
Ht+iiTCTHpt (cjvIt; *jnxf ^TT) tTeTtT: F"
^TT^T TTUTTrf: TTT^lm^+^HTH I IXX 11“
w ^nrfftTT frf^: nwn"
plavitam purusam drstva cintayitva samahitah /
tasmattvamapi viprendra muktaye kuru madvacah /
tenamrtena sampurnah sahgopaiigakalevaram //44//
jnanena saha karmani phalasunyani nityasah //48//
44. Seeing the person getting soaked all round and attentively
48. Therefore, O Brahmin ! for the sake of salvation do according
contemplating that and being filled the whole body with that very
to my instructions and accomplish regularly the regular duties
nectar -
combined with knowledge and without looking for fruit.
3T^T3 tft UTHIrHI5t<Mci|<I: |“
3TOCTT Ujrf<lF<HtfU H^iqrf: l'a
rfrf Trfftrf Wrf GTT^xZTrf I IX^ I lv
aHHTlrf ’JT.rf ^H^pqum | |X8 I lw
80 Vasistha Samhita
Chapter IV 81

athava niandale pasyedadityasya mahadyuteh /


bhasayantam jagat sarvam drstva lokaikasaksinam /
atmanam sarvajagatah purusam hemarupinam //49//
so'hamatineti ya buddhih sa ca dhyane prasasyate //53//
49. Or, one should see within the circle of very bright sun, the
53. Illuminating the whole world, the only witness of the
self of all the world, the golden person.
universe and after perceiving that mentally, set the conviction that
f?T7qq$HfiJ%7T rf fcfqHHHd sffa^ |" "I am that". This is regarded excellent in meditation.

KTTHifg %
fa TTffiTTZI
TTffiTTZT HtMHI'IWqkPT
HtMHI'iwftePT I mtf 11,°'
hiranyasmaSrukesam ca hiranmayanakham harim /
dhyanameva hi moksasya mahamargastapodhana //54//
kalpantanalavadvarnam srstisthityantakaranam //50//
54. O hermit! Meditation alone is the high way to salvation.
50. Hari having golden beard, hair and nails, having the
complexion of the fire coming forth at the end of kalpa (the time of WJI-fHI-fd TTff^T *jf% Tll-rfl? TJTZT: |,0°
destruction of manifest world), the cause of creation, sustenance dfHld dWfq UJHlfcl I mS I l,o£
and destruction -
dhyanenanena saurena muktim yantiha surayah /
TJ3,4j|a>dPH'HHHH l,°' tasmat tvamapi viprendra dhyanameva samacara //55//
q4j'l<H<tfrm8T TfacMd.i'HqyfiH i m* 1l,0,
55. Through this solar meditation the wise persons attain
padmasanasthitam saumyam prabuddhabjanibhananam / salvation in this world; hence, O distinguished Brahmin ! You also
padmodaradalabhaksam sarvalokabhayapradani //51// practise only meditation.
51. Seated in the lotus-posture, gentle, with the face resembling
3HII*lfq dt^ll^WriHlfH yfHHdH l,‘>'
a blossomed lotus, the eyes resembling the inner petals of a lotus,
iJtedldfdlfH dydTIHfdlir«l TT I IVfi, 11,,°
making all the beings dauntless,
anyanyapi bahunyahurdhyanani munisattama /
fdvHIHH TT8T TTyfcpPFrT xT mft^lH |,oS
mukhyanyet5ni caitebhyo jaghanyanitarani ca //56//
7TcH(!fHHI*iu| ft.fkl^fd'ijrUdH I | |,<,,,
56. O excellent sage ! There are many other meditations which
vijanantam sada sarvanunnayantam ca dharmikan /
are spoken of, but these above mentioned are the prominent ones
sarvaratnasamakirnam kiritadyairvibhusitam //52//
while rest are insignificant.
52. Beset with jewels, adomed with diadem etc., always
TTHTfaqgpTT clfi^
knowing all and elevating the righteous persons.
IIVVS I l’”
wrrtprf qmrT TT^ T^qTTTTffiTTmr |,°l'
samadhimadhuna vaksye bhavapasavinasanam /
TTtSlPTTctfk TTT cffe: TTT tT SZTPT TTTTTZpf I 1|,°t'
bhavapasanibaddhasca yathavacchrotumajhasi //57//
82 Vasistha Samhita Chapter IV 83

57. Now, I shall speak of Samadhi that ends the worldly trap. dhyayannatmanamanandani satyajiianamanantakam /
As you are entrapped in worldly chains it behoves you to listen brahma nirgunamatraiva samadhim samavapnuyat //61//

properly. 61. Meditating in the self the Brahman which is attributed as


bliss, truth, knowledge, infmite and exclusive of gunas; here (in this
stage) only he attains Samadhi.
i: I md I I
TTHIATH HTM^H TTfd'JgH
yamadigunasampanno jitavayurjitendriyah /
dharanadhyanasamyuktah samadhim kuru putraka //58// KrHsfMTHM^d Tnnfg JTHdl^qH 11^ I l’”

58.0 dear son ! You being possessed of Yamas etc. conquering hrtpadme paramatmanam vasudevam savigraham /

the Prana, subduing the senses, being associated with Dharana and dhyayannatmanamatraiva samadhini samavapnuyat//62//
Dhyana practise Samadhi. 62. Meditating on the self the embodied supreme-self Lord

TTOTftT: WMdtdWT dldldtUTmdtd'l: l"1'


Vasudeva within the cardiac lotus, here only he attains Samadhi.

MTMIdlfwfH: TTMTftl: MrM'lldH: 1IVl I lw ■^HI^HarW ftl^HtalHH>>H7M l”5

samadhih samatavastha jivatmaparamatmanoh / raran traraT Tra TTHTftj HHdijtdid i \ i”*

paramatmasthitih prokto samadhih pratyagatmanah //59// hrdayambujamadhyastham sikhatallinamlsvaram /

59. Samadhi is the state of identification between the individual- dhyayan vaisvanaram tatra samadhim samavapnuyat //63//

self and the supreme-self, the identity of the individual-self with ihe 63. Meditating on the lord in the forni of fire merged in the
supreme-self is also called Samadhi. flames, dwelling in the middle of the cardiac lotus, there he attains
Samadhi.
SITMM W HrHHlftlWOT H?JT l"tt

KH^HIHTTftr 7TWP3J HFMmSSHTT Mrft H^TT I IT,o I \ut 3TTTHFT iT<qiMWHtjdl^d^ftHH l”1'

dhyayan yatha yatha"tmanam tatsamadhistatha tatha / raran *JTHtW HHlftl HHdiytHld I IE,>T I |w

dhyanenatmani samsthapya nanyatha"tmaa yatho bhavet //60// atmanam hrdayabjasthamamrtaplutadehinam /


60. As he goes on meditating on the self, so he attains Samadhi. dhyayan purusamatraiva samadhim samavapnuyat //64//

By meditating only one should settle the self in the supreme-self so 64. Meditating on the self the embodied person staying in the
that it could never be separated. cardiac lotus, dipped in nectar, here only he attains Samadhi.

mHdMTHHH-4 HciHHHHHMH lm ^WfobrasftTrFT ,WulfH5-c4Ml*aT*T lw


HffT ftpWrtor MMTftl HHdl^qiH I IS^ 11”° iHHdlcHHH^d TTMTftr HHdiyHld 11^1
84 Vasistha Samhita
Chapter IV 85
bhruvormadhye'pyadhisanam svarnapingalamisvaram /
dhyayannatmanamatraiva samadhim samavapnuyat //65// ya idam pathate nityam punyakhyanamananyadhih /
sarvapapavinirmuktah satyajnanl bhavisyati //69//
65. Meditating on the self, the golden tawny Lord staying in
the middle of the eyebrows, here only he attains Samadhi. 69. He, who reads this pious episode daily with stable mind,
becomes free from all sins and becomes real knower of truth.

mNalMUHHjicj Wfil I IS.S, 11’” TWfidd ■ggTirrTt.TtHPHH: l’”


TT^JT^H tmi f<-f-UH HTHfr livsoll”’*
adityaniandalam devam hiranmayatanum harim /
dhyayannatmanamatraiva samadhim samavapnuyat 1/661/ yastvaitat srnuyannityam sraddhabhaktisamanvitah /
ekajanmakrtam papam dinenaikena nasyati //70//
66. Meditating on the self, Lord in the form of solar disk Hari
with golden figure, here only he attains Samadhi. 70. If a person, attends to this directive daily with faith and
devotion, he rids himself of sin accumulated throughout one lifetime,
3reTfrl«*HAwfe ’Tfor TtfHTJHM 1”°
within a day.
BFtfrTri # HhHh I l$V9 I |w

astangatmanametaddhi pavitram papanaSanam / ^ TTTTT l”d

jfianam guhyatamam punyam kirtitam te tapodhana /16111 IIV9? 11’

67. O Tapodhana ! Thus you have been spoken of the most srnuyadyah sakrdvapi yogakhyanamidam param /
secret knowledge with eight components which is pious, meritorious samyak vicarayedeva sa ca sarvajnatamiyat //71//
and destroyer of sin.
71. If a person listens to this discourse on Yoga and ponders
well over it, he attains omniscience.

fH^HVxWTIW T]ffRH«J fWrTT I l*d ||w


^ fr<Ti^r^TrTTT*rf^HT: i,*<’
jnanenaiva sahaitena nityakarmani kurvatah / TFao TremfH % i ivs^ 11'*'
nivrttaphalasangasya muktistasya kare sthita //68//
anutisthanti ye nityametajjnanasamanvitah /
68. When a person discharges his regular duties without
nityakarmanvitan drstva devasca pranamanti hi 1/1211
attachment to fruits together with his knowledge salvation lies in
72. To, those, possessed of this knowledge who attend to their
his hand.
regular duties, even gods bow down.
^T TT Mdr)
HftTIv^Tr-fH ^FTHT fTHTHTif wfarfi lw
>: TTHtdlHt ^TfcTWtfd 1|
c^rfcti tpT TTci-hIouii | |V9^ | |,1(*
87
86 Vasistha Samhita

tasmajjnanena dehantam nityakarma yathavidhi /


karttavyam dehina putra muktaye bhavabhiruna //73// (panchamo'dhvayah)
CHAPTER V
73.0ne who is frightened of this world should carry the regular
duties for salvation (by being possesed) with knowladge untill one's mIPhI zM l’
death. Pifrt): yal Hpi'Hi'i My vs pRT dH: 11^ I I'

dffmfifedldi TTcJt-jhiKTFI: ityukto yogina yogi vasisthena mahatmana /


saktih putro mahabhagam papraccha pitaram punah IIMI
iti vasisthasamhitayam yogakande caturtho'dhyayah /

Thus, Chapter IV Vasistha Samhita Yoga Kanda is completed. 1. Thus advised by Yogi Vasistha, the great-soul, his son Yogi
Sakti, again asked the question to his revered father.
*****
JlfrT^cJlTjJ -

MSJIcMI fH*W: 'jp?: ft'JtH-^t^jTTfSMT: I*


fifjrdfdM WPJ fZTTH ^HTTt fW: fwfd: I R I

yadyatma nirgunah suddhah sadanando’jaro'marah /


samsrtistata kasya syat ksetranase kutah sthitih //2//

Sakti said :
2. If a soul (atma) is transcending gunas, is immaculate,
everblissful, devoid of old age, immortal, then O father, what is
being born or destroyed and where it stays after death.

'TI'JI^Tc* ^ZT TTTZT rTPTcf ^T’TTM frTcT: I4

zraraTT fHfrd*f dThM^ffT fflMJdM 11? I la

nasakalah katham tasya jnayate bhagavan pitah /


yathavat sarvametanme vaktumarhasi sampratam //3//

3. O glorious father ! How can we know the time of its final


destruction. Please tell me now all that accordingly.
Chapter V 89
88 Vasistha Samhita

ksetrajno'yamiti prokto bhuhkte yaSca subhasubham /


ddru* -
bhogyamabhyantaram bahyam sukhadi ca ghatadi ca /
rlf4d «<;M'd*l<4li*H: l'
bhogayatanadehe'sminnindriyairbhogasadhanaih //7//
3T9^3T5R?l <4)444 TTTjfH >*)r4<f I IK I lyo
7. This atma designated as ksetrajna enjoys both favourable
Vasistha uvaca -
and unfavourable fruits; the objects of enjoyment are internal like
tasyaiva nityasuddhasya sadanandamayatmanah /
happiness etc. and external like pot etc and in the body which is the
avacchinnasya jivasya samsrtih kirtyate budhaih //4//
place of enjoyment, the senses are the means of enjoyment.
Vasistha said:
iftrTTr 'Ufaj cT ^TfTTTgJ ^MIdrHfMPsSdH l"
4. That very Atma which is ever-pure and ever blissful when
TTHifH w cj^jTh tie 'T fna^ i i<s i iw
enjoined with body is called Jiva, of which there is transmigration.
bhokta bhogyam ca bhuktisca bhogayatanamindriyam /
TJ3) TJ5 % ‘tjmrHi I etani panca vastuni sastham vastu na vidyate //8//
i*<»>Ut 4§c4) IIU I l”
8. There are five substances and no more any sixth one viz :
eka eva hi bhutatma bhute bhute vyavasthitah / (i) the enjoyer, (ii) the object enjoyable, (iii) the enjoyment, (iv) the
ekadha bahudha caiva drsyate jalacandravat //5// place of enjoyment (body), (v) the senses (sense organs).

5. That very one Jivatma which pervades in different beings, H*mTTT«TT9d««T 'HTTTH I
appears as one and many like the moon’s reflection in the water.
rTH*Tf g HffTTT53TmT =mHTHT«n H wff I H I lW

W=HTTF5: 7T TJHIHTT ^ftcRT5TTTT*TT TT^H l” tatha'vasthascatasrastu jagrat svapnasusuptayah /


TTH: fei'HMifri HT*TTH dtUr) I l^ I l'5 caturthi tu turiya"khya nastyavastha tu pancami 1/911

bhrantyarudhah sa evatma jivasarnjfiastatha bhavet / 9. Similarly, there are four states : (i) Waking, (ii) Dreaming,
yatah ksetram vijanati tasmat ksetrajna ucyate /16// (iii) Sound sleep. The fourth state is denominated (as) Turiya (after

6. The same atma is named jiva when enwrapped by delusion. its number). There is no fifth state.

As it is acquainted with the body (ksetra) it is recognised as a THjfaftT dlfU}MT*T ^Tti^fMi: TTHTtfrTHT I l^o I l"
(ksetrajna) knower of the body.
svapne'pi bahyasunyasya bhokturbhuktih prakirtita //10//
afcrahTrfirfH ttsj Tpmpnr i”
10. In the dream also enjoyment is experienced by the enjoyer
U)'UMI'«T=tTT w TJUlfe "5T TTZT^ ^T l,v
though there is no external object.
'TfmTTHH^jf^Tfsrf^’TfnTTra^: I H9 I l”
90 Vasistha Samhita Chapter V 91

^ffTT: WMTwiui l,B 14. ln this way only the jiva moves (in different bodies) until it

fJftorTszf fsRFf 'tWmKrT: 1l^ 11” realizes the complete cessation of its action. After the cessation of
action the soul attains purification and thus puritied soul realizes its
susuptih svatmarupena nirvyaparena samsthitih /
own-self.
turiyakhye bhavedatma vinasto bhavabhavatah //11//
mmfrnrti^ci TPrar iw
11. Susupti (sound sleep) is a state wherein the atma (soul)
gfclW 1HS 11"
stays in its own real form devoid of any activity. In the stage of
Turiya the soul frees itself from the worldly existence. dhyanayogabaladeva bhavenmuktirhi nanyatha /
ksetrasya nasakalastu jnayate kalasucakaih //15//
&hi$) fwfirew m i”
ftf$$lt1hfW:wRd:TMH: W(T 11^11” 15. The salvation is attained only by dhyana yoga, not otherwise
and frorn the time indicators the time of destruction of the Ksetra
ksetranase sthitistasya vayavye taijase'pi va /
(body) is guessed.
suksme lihgasarire'sminnavacchinnatmanah sada //12//
MtAatiRifa iJO
12. After destruction of the body this soul is limitted by the
TJTcTH eHf H&T tTraiT 7TTOT lTnra&T 11^ I |«
subtle and causal body and resides in air or fire.
cihnairabhyantarairbahyairjfiatva gacchedyatharuci /
Note : According to Indian thought there are three causal bodies -
yavat ksetrl bhavet tavat sadhyam sarvam prasadhayet //16//
iSvara, atma and prakrti.
16. By understanding through the internal and external signs of
time(death), one should act accordingly. One should perform all
mwMiiw$ii^ Mgiw fKtrfer tt i 1*3 i i,h the duties and worth doing acts whilst one is endowed with the body.

lihgadehena sarvatra vartate jivasamjiiakah /


<T3T7f cp: TPTtf: WTcT % ^T: I 11”
punyapapavasaddeham tenaivanyam bibharti ca//13//
tannase kah samarthah syat ksetrayogo hi durlabhah //17//
13. The soul with the liiiga sarira exists every where and bears
the name of jiva and owing to its (own) good and evil deeds it 17. Who will be capable of doing any thing at all after destruction

resumes the another gross body. of the body (ksetra). For, the embodiment (ksetrayoga) is quite
difficult to attain.
Vmte Mrcf^KrjMpeW: 1”
tTcTFTT gffTTUT: OTT: ^T^TT df^^TcH: l”
^fersri^TW5jfer: 11VX I |w
^fsTTTTTT WT: »JKT: ^T^ dlftmT: TJfTT: l”
evameva bhramejjivo yavatkarmapariksayah /
f^gmf faKrlJ 11*4 11”
karmaksayadatmasuddhih suddhenaivatmvedanam //14//
Chapter V 93
92 Vasistha Samhita
21. With the help of those signs one can know the time of (ones)
bhutanam ksetrinah sresthah ksetrinam buddhijlvinah / death and may attain the supreme goal after being free from fear of
buddhimatsu narah sresthah naresu brahmanah smrtah / uncertain death. Now listen to the internal signs in it which are
brahmanesu ca vidvamso vidvatsu krtabuddhayah //18// brought out in consequence of the movment of Vayu (respiration).

18. The embodied soul (corporeals) are superior to ail the beings
^FJgrcfrT ^fFTSJHTMTT^iT'MFTRf: I**
(incorporeals) and the intelligent creatures are excellent amongthe
dfez-dgr Ttt^T %qifiy£j?R«TH: 11?9 11”5
corporeals. Among the intelligent creatures the human beings are
prior, the (Brahmins) leamed are regarded superior among the human vayuscarati dehesmimscandrabhaskarabhagayoh /

beings. So the men of learning are superior among Brahmins and bahirantasca sarvesam kesaiiciddehamadhyatah //22//

among the leamed ones the people with firm resolution are superior. 22. Vayu (Breath) moves in and out in this body through Candra
(the moon) passage and Bhaskara (the sun) passage. It moves in the
middle of body (susumna) of some exception beings.
pt fofidd h steftrF ftra# I 113°

krtabuddhisu kartarah kartrsu brahmavedinah / fan thft Tffrrtrnfs^rf hut i**

brahmavitsu param kincit na sresthamiha vidyate //19//

19. The doers of an act are better than the men with firm visani bhaskarabhage syat somabhage’mrtani tatha /
resolution. The person conversant with brahman are superior among tayoh kalavasannityam caratascandrabhaslcarau //23//
the doers of an act. There is nothing else in this world which is
23. This Vayu in the right (sun) passage is poisonous whereas
superior to knower of brahman.
it is nector in the left (moon). Because of the regulation of time
(death) both the moon and the sun move constantly.

TTHf HTRTT^T H7FTT: Wrl'd: »1« TJH % l*6


ksetravaneva vidvamsca kuryannihSreyase dvijah / dWlfal: TTTT rdaiamdd *WMlf?TT: I R* I I**
tena kalo’pi vijneyascihnairbahyaistathantaraih //20//
sarve kalasya vasagah svatantrah kala eva hi /
20. By knowing through extemal and internal signs of death tasmaccihnaih sada vidyadyathavat kalamaditah //24//
the wise twice born embodied soul should strive for salvation.
24. All are regularized by time factor, as only the time is
<Wltdl HTTTf P7T 'lfdM |s° independent. Therefore, one should always accurately know the time
H^TWTrTTf^flf^ dl^lTe(}||d 1| |« (death) through the signs from the beginning (itself)

mrtyukalani ca tairjnatva mukto gacchet pararn gatim /


tatrabhyantaracihnani vayucaravasat §rnu //21//
94 ' Vasistha Samhita Chapter V ^5

zi ffrfa i*s longevity is considered to be of hundred years.


ffGj: TTffrfcf ^ ^iffy^hn ^ftniM 1i i"
ff£: fffff Tlffffcff *ffTffT sTTTSmTlff: l"4
savye ca daksine capi parsvayorubhayorapi / 3Tlfff5lfffT ff^fftffl 7T7f: ff#ff ffTf^ffff: I R8 I lsv’
vayuh pravarttate dehe svasarupena dehinam 1/25/1
grahaih sardhani pratidinam svasa dvadasarasayah /
25. Air passes throughout the body of all the beings possessed avisanti tadekasya raseh pancaiva nadikah //29//
ofbody in the form of breath through the left and the right nostrils
29. The breaths numbered in twelve Rasis ntove in and out
on both the sides of the body.
with Grahas daily. (Therefore), the duration of the Rasi is reckoned
J'ffT7TTTfTfff7'ffff ff>R7 cw«fc(<;) fff^: 1I7E, 11',° only with ftve Nadis (Ghatikas).

Svasasankhyabhirapyatra kalam kalavido viduh //26// ^ffff#ff fff^ff: +4d*ff*IT ls<


26. Knowers of time calculate time (death) even by numeration fffF 3FffT ffffff ^ff ^fjjfftjj ffffffTffT I l?o I |M
of breaths.
mesasca vrsabhascaiva mithunah karkatastatha /
fffg-J^Tfff *Gfcr TITtff: TOPn fffeffff fftff lM simha kanya tula caiva vrScikasca dhanustatha //30//

yfi*I: ffF ffffT: WlsSlftlfiKSI* fffffff lH’


ffffff^ff tpffjj fffff^ % 7T5Tff: l'°
f^^lfgHlPH ffTff: 7ffT^ 3T ffTfff ff ffSTpf&T I I^VS 11"5
fflfwiffffflrffH'l ^ffTTJT 7T5Tff: fFffTff I I11”

sastisvaso bhavet pranah satprana ghatika bhavet /


makarascaiva kumbhasca minascaite hi rasayah /
ghatikah parica rasih syadrasidvadasakam dinam /
carasthirobhayatmano mesadya rasayah kramat //31//
trimsaddinani masah syad dvau masau ca rturbhavet //27//
30-31. The Rasis are named as such - Mesa, Vrsabha, Mithuna,
27. Prana (about 4 minutes) includes sixty breaths. Six Pranas
Karkat, Simha, Kanya, Tula, Vrscika, Dhanu, Makara, Kumbha,
make a Ghatika. A Rasi consists of five Ghatikas and a term of a
and Mina. These Mesa etc. rasis are alternately both mobile and
day is of twelve Rasis. A month is a period of thirty days and two
immobible.
months make one Rtu (season).
These are having the other names as signs of Zodiac in that
wfffjj fafffffferreff^ fefftsfff \"v
very order - Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra,
fftljfff: fffipT7«5: ffTTrTxTfff TffTffffffffff I \?6 I \""
Scorpio, Sagittarius, Capricorn, Aquarius, Pisces. These Rasis Mesa
rtubhisca tribhirvidyadayane visuve'pi ca / etc. are respectively mobile, static and both.
rtubhih sadbhirabdah syattacchatam tvayurutlamam //28//
ff7Tff7ff)T§I ffrffTTf ffTfffffff ffffffff ^ l”
28, Ayanas (solstice) and Visuvas (equinox) are measured with fel7TffTfftT5J ffTl^7^fffffffffffffTffIffff: 11^7 1115
three seasons each. A year stands for six seasons. Span of ideal
96 Vasistha Sarnhita
Chapter V 97

caratmakasca catvaro vamabhage vadanti te /


sarvesampi rasinam vayavyadya tu nadika /
sthiratmakasca yamyesyurubhayatrobhayatmakah //32//
dvitiya nadika'gneyi trtiya parthivi mata /
32. The four mobile signs of Zodiac (Aries, Cancer, Libra and chaturthi varuni jneya vyomakhya paiicami smrta //35//
Capricorn) are on the left side; the (four) stationary signs (Taurus,
35. The first Nadika of all the Rasis is Aerial; the second one is
Leo, Scorpio and Aquarius) are on the right and (the four signs) of
Igneus; the third is supposed to be Earthen; the fourth one is Watery
both natures (Gemini, Virgo, Sagittarius and Pisces) are on the both
and the fifth Nadika is Etheral.
sides.
•rmmi*# cj£siqciiqoqi»|q 7Tf?PJ 1*°
vfawtti rran i”
SlliidUl qifydfdt'ildl5^cT: I 13^ I I1”
/lf}l^ fclJTTHoti 11?? I l'1'
nasaparsve vahedvayurvayavyamsesu rasisu /
bhutam bhavyam bhavisyacca subhasubhaphalam tatha /
agneyamse carannurdhvam parthivastambhaparsvatah //36//
rasisvetesu dehe'smin vijiiatavyam grahodayat//33//
36. When the Ghatika ofvayu is in progression in every Rasi,
33. Past, future and present and also good and evil consequences
the breath passes through one side of the nose, correspondingly it
in this body should be known on the basis of rise of Grahas (Planets)
passes through the upper side of nose in the igneous part of a RaSi;
in the RaSis.
in earthen part of the Rasi it moves through both sides of the nose.
Note : It is supposed that the behaviour or the functions of the mind
and the body of a person are effected or governed by these HUTftnof ej^iT<{cj<.uii3fi4qwW l'*’

natural changes. •rmiut^ cl^'Hil 6£|fMI}|feJ TT*T '^TT I I3V3 I l0’

TT&cfifvH TTJlf •‘JTTTfH mr ^ |" nasasyadho vahedvayurvarunamsodayastatha /

erra^fgTHw hJm/iu: tafnffT igt 113*11 nasamadhye vahedvyomni vyomamsastu tada bhavet //37//

ekaikasmin bhavantyatra raSau bhutani panca ca / 37. When the rise is water element in Ra§i occurs the breath
vayurvahnistatha bhumirapah khamiti panca vai //34// proceeds through the lower side of nose. When the ethereal part of
Rasi is dominant the breath passes through the middle of the nose.
34. The five elements - air, fire, earth, water and ether reside in
each of these Rasis. ‘i^'4 ^ ^T: g>'4: I**

H^rwfq TT5ff=rf ciiqaiTen g hiQs<m l‘*


fgrftdl Hlf^+ISi^ff TpfaTT nrflral *tht I lu (ci*J6 'Ciici qcj <if$i^| 113^ l la5

-dl-hO-ft oqfMUsHI rr^rff T«JrTT I I^U. 11" gururahu ca vayavye carato’gnau bhrguh kujah /
bhumyatp budho ravirjneyau jale candrasanaiscarau /
akase vigraham vindyat evam sarvesu rasisu //38//
98 Vasistha Sarnhita Chapter V 99

38. Guru (Jupiter) and Rahu (Seizer) travel along the breath of evam rasisthabhutesu grahodayavasad budhah /
air element, Bhrgu (Venus) and Kuja (Mars) travel through the fire subhaSubham tada jnatva prstah sarvam vadettatah //42//
element. Budha (Mercury) and Ravi (Sun) through earth and through
42. Thus a wise person according to the rise of Grahas in
water, Candra (Moon) and Saniscara (Saturn) travel, and no planet
different elements on the Rasis should know good or evil effect and
(Graha) travel through ether; accordingly one should know in all
should explain all that when he is asked.
Rasis.
^TVfTerfcTHT^ W\ |<¥
I l?7 I l'*'*
wn M^lfw H^TST^ f?JT 11*? I l4''
puvoditastu sarvatra saumyah papastvanantarah //39//
yatra vayusthitistatra prasta cecchubhamadiset /
39. Aforesaid Grahas in the same order are auspicious and useful yatra bhage marunnasti tatrasthasced vrtha bhavet //43//
everywhere while the other are evil.
43. If the inquirer holds the direction in which his breath moves
TTf: cpTl' 7%: ^fSTUTW: ^piT: I1*4 the replier should proclaim a good fruit for him and if he holds the
^ 7prra?T: I l*o I l8' direction which is not occupied by breath, the answer of his query
will be of no avail.
rahuh kujo ravih saurirete daksinatah subhah /
gururbudho bhrguscandrah savye saumyah subhavahah //40// 3TTT ^IWTfjTHlTf. HoyfMdfRdM, 11** I l“

40. Rahu, Mangala, Surya and Sani - these Grahas are beneficial agram daksinamityuktam prstham savyamitiritam //44//
on the right (nostril). Guru, Budha, Sukra and Candra are beneficial
44. The front side is considered the right and the backside is
and auspicious on the left nostril.
said to be the left.
‘Jlllfcj ^pi^T: TffTZTT: TTTIVirtlRrcJl) I60
3TTT7«jf vfe TTFT ^fgJUIHH VR*TT |“
TT^Tf 7pi?T: 7I# f^Wr^jpiT^T: I 1*7 I \il

■jafWHfil TTWTfv TJcqcJH I ivm lM


papastu subhadah savye saumyah papaphalastvime /
agrastho yadi cet prasta tasya daksinavat phalam /
pravese subhadah sarve nirgametvasubhavahah //41//
prsthasthitasya tasyapi savyavat phalamucyate //45//
41. The evil planets are auspicious while the good planets are
inauspicious on the left side. AU the Grahas are auspicious on their 45. If the interrogator sits in the front of the replier then the

entrance (inhalation) and inauspicious on their exit (exhalation). answer will be the same as of the right breath. If the questioner is at
the back, the answer will be the same as of the left breath.
7lf?IW*j<^ *Jf?'l<J4H}ll<i tfH: \i?

?pTT7pi H3T HTTHT TT^ H^HH: I 1*7 | |<5 iffHH ^SfT ^ tTHTiy^ui H«IT I4'

$<jJ$HlfH ShMlfuT HTTff ^fSJTTlH: fwtf I 1*^ I 1'°


100 Vasistha Samhita
Chapter V 101

bhojanam maithunam yuddham dhanasamgrhanam tatha /


f4d«WI€l«l}rt tJ l,a
kuryadetani karmani vayau daksinatah sthite //46//
ftrroHrf ^rnrhmsr i mo i iu
46. Eating, sexual intercourse, war and accumulation of wealth,
divasasyadyarasau ca vayudayaviparyaye /
these should be accomplished while the breath passes through the
cittaksobho bhavettena karyabhavasca jayate //50//
right (Nostril).
50. If the movement of the breath is irregular with the rise of
Grahas in the first Rasi of the day, it would result in irritation of
dlfa i dl4) dli) I ITf\9 I l'’ mind and lose of objective.

yatravivahakarmani subhakaryani yani ca / ferfft ^T 7T5Tf rj fdm'ld'^d) Hfc \"


tani sarvani kurvita vayau vame vyavasthite //47//
TTHglfNgr ^TM^ MfdtdPd 11^ I l,0°
47. Deeds like journey, marriage and other auspicious acts - all
dvitiye caiva rasau tu viparitodayo yadi /
these one should perform while the breath dominates the left (Nostril).
dhanahanisca duhkham ca sadya eva bhavisyati //51//
^T*tsfH ciiqJdlf) j«ii<^ MMH ^T: l'5 51. If the breath is inconsistent with the second Rasi of the day,
'iniejf^ rl<?l Mtf?l<^ <SfUl5fH •T Pi <*<)<} I \'lS6 11,< it would result immediate loss of money and would create pain
instantly.
vame’pi vayavagnau cenna kuryad gamanam budhah /
gacchedyadi tada mohad brahmapi na nivartate //48// ^Nr TTjff g HnTTf:7j 'MfdRtfd

48. Even though the breath flows in the left nostril but there is xTH«T «rRT7T: ^TfsTHTT: I m? 11,0,

the dominance of air and fire elements the wise should not proceed trtiye caiva rasau tu yatraduhkham bhavisyati /
on a joumey. In case one undertakes that by delusion, even Brahma caturthe dhananasah syat paficame desavibhramah //52//
would not be able to save.
52. If the breath progresses inconsistent with the regular third
tnfil# dl6U|i$l xT wf ^UTTIUHH l'" Rasi of the day, it would cause a trouble in the journey and

ottlni^hfa h n^Tsi ^rfn^fn hhth: i itt<? i i" inconsistency in breath movement in the fourth Rasi of the day would
result in loss of money and that in the fifth Rasi of the day would
parthive varunamse ca gamanam sukhasadhanam /
cause going astray.
vyomanise'pi na gantavyam kadacidapi yatnatah //49//
xj TTrmFT: T4TH TTF^ TtHTTm: l,OJ
49. While the breath moves through the left, during the terrestrial
3TF^ tTT’tf fd-insWA «[f^TT3HH I m? 11,°'1
and the watery part of RaSis, the journey becomes pleasuresome.
One should not attempt journey in any condition, even during the sasthe ca pratyavayah syat saptame rogasambhavah /

etherial element. astame maranam vindyannavame buddhinasanam //53//


102 Vasistha Samhita
103

53. If the breath is irregular in the sixth Rasi, obstacles would


■TOfjHnTJ:
be consequent upon it, in the seventh Rasi disease would follow, in
(sastho'dhyaya)
the eighth one, the death would be the result and in the ninth loss of
CHAPTER VI
intellect would occur.
ilfrtxicji^1 -

mi■iJh VT3R fTrffr i’


fccmwiTtnreft g TT%2jffH I IKtt I r°'
^rfgftrqrifTT af?r ^ imf ii^n}
dasme dehasantapo'parasmin mitranasanam / /
Saktiruvaca -
divasasyantyarasau tu sarvaduscaritam bhavet //54//
kenopayena bhagavan kalam tarati kalavit /
54. If the breath is not in harmony with its order in the tenth
tadaham srotumicchami yathavad bruhi me prabho //!//
Rasi, it would beget bodily pain and uneasiness, in case that in the
Sakti said -
eleventh the result would be loss of friends. In the last Rasi of the
day the inconsistency in breath would be followed by all evils. 1. O respected sir, by what means a knower of Kala (death
time) can overcome the death ? That I want to hear. Kindly tell
^jhtht fgmfo i'0* accordingly.
TTebj-WTj fq^tlsSWSJ <jf7H H&T IIV* I l’0*1 ’JTT. TT I*

rasisvetesu bhutanam sthanesvapi viparyayae / 3TTHT3T 119 I f

sarvabhutabhayam vindyadrajnasca duritam bhavet //55//


evam prstah sa bhagavan saktina vedavadina /
55. If there is irregularity even in the positions of the five atmajam krpayalokya vijayopayamabravlt //2//
elements in these twelve Rasis, it will cause fear to all beings and
2. Thus, asked by Sakti learned in the Vedas, the great sire
also it will result in danger even to the king.
looking at his son compassionately, told the means of success (over

*^fk dffm/ifedmi 4h+iu^ qoxmfsanri: death).

tit vasisthasamhitayam yogakande pancamo’dhyayah / df«8 dcjlxj' -

fcjfm&c^irH-i: dieui»<j'Ti<rtiJTT^: l"


Thus Chapter V of Yogakanda of Vasistha Samhita is over.
fH'friTg TJTT3THTT fddi'WI fHfr»TTff%TT: 11^ 114
*****
Vasistha uvaca -
viniscityatmanah kalam bahyabhyantaralakshanaih /
nirbhayastu prasannatma nirdvandvo vijitendriyah //3//
ChapterVI
104 Vasistha Sarnliita

7. O son, having good understanding, that I shall expound to


Vasistha said -
3. After deciding (the time of) one’s own death by external and you, listen.

internal signs, he should remain fearless, content minded, conflict- TT^HTTTfH TrfiH HHnfHHTTTTHH I \C I l”
less and controlled senses -
idamagre sadevasit saumya janmadikaranam //8//
PdKjTt,*Mtru| fHHFTfHfHH#T H l'
8. O amiable son, in the beginning there was ‘sat’ alone and
HfrfH dtMWR HPH ^TTTT 11*11'°
was the cause of birth etc.
kurvan vidhyuktakarmani nityanaimittikani ca /
<*>l<unqHC1sl'ji l'*
yogena paramatmanam guhayam prapya cetasa //4//
H^H4lPHPa HfTT HrHHT^HHTTHHH 118 I lM
4. He should perform daily and occasional duties as enjoined
karanadabhavadbIjam caturvarnatmaksaram /
by scriptures and reach the intemal sphere through the practise of
tadetadomiti brahma brahmajnanaikasadhanam II9II
Yoga and (thinking about) paramatma-
9. From this cause the seed was born, composed of four letter
HTT^TUT cwneifrlH: l"
syllables. That is ‘Aum’ which is Brahma and the only means to
tjrfST HTT% afll PiwMHSJi',*jrl: 'TOTTT I m I l,?
attain knowledge of Brahma.
tarakena japennityam jitasuh kamavarjitah/
zfH HTHfHT fHSTTT: 7T^5T M<Hl*j<iH l"
japedva tarakam brahma niskamascacyutah pathat//5//
H^H^ H?T»jHH HH TTTH: P°
5. Controlling Pranas, one devoid of desire, should perform
HH^HfHT fHHT fHTH H# HSHlfH TT3JTJJ I l^o 11"
Japa of Taraka (Om) or should chant the Taraka Brahma without
yena pasyanti vidvamsah sarvajnam paramamrtam /
expectation of fruit and (by being) un-swerved from the path.
tadetad brahmabhuvanam pranave yatra surayah /
prapasyanti dhiya nityam tatte vaksyami samsrnu //10//
^T HftTT HIT TJTF TTsftTTH TmH ^TT 11^ 11,¥
10. By which knowledge the learned perceive the omniscient,
sa kalam tamatikramya dirghayurbrahmavidbhavet / the supreme immortal. The sires through the intellect ever observe
iti brahma mama praha samksepat pranavam pura 11611 in the Pranava, this, the abode of Brahma, that I shall explain (to
6. That death would be overcome by him and he will attain you). Listen it with balanced mind.
long life and will become a knower of Brahma. Thus long ago
HTfH <H3IH l”
Brahma expounded pranava to me in short.
«Jlrt4JTJun"l'»>i4l TTfH^ H HHSTTH II8T 11,}
HH^ # TTHSHTfiT -?JUT Tpl HFTTTH 1 Ifc 11*
samharasamj hakam capi vyahjanam cardhamatrikam /
tadaham te pravaksyami srnu putra mahamate lllll balasuryapratikalam sabindum ca tadaksaram //11//
106 Chapter VI 107
Vasistha Samhita

S*iM<1M+I<!^ fa-^MI 11^11*’ H^fM-qJd: TiH xT I l*M l”

tadapyomkaranirdistarn jitasuryuktacetasa / tamagamantasambaddhamamrtam krsnapingalam /

hrjjyotiyamakarante bindurupa pradrsyate //12// taddrastumicchatah sakte drstiromkara eva ca //15//

11-12. The consonant having half matra, known as destroyer, 15. O Sakti, one who wants to perceive that black and browny

lustrous like the rising Sun, that syllable accompanied with Bindu, immortal one known through Agamas, can be perceived only by

that also known by Omkara, the cardinal flame becomes visible in Ornkara.
the form of Bindu, to the one who has controlled breath and balanced
aftfTft HT^zfl HsfhSTJHTSTT: l”
one's mind at the end of the sound ‘a’.
^THTTTHH: THWf: W I 1*5, 113*

onkaro vacakastasya vacyo rudro'mrtaksarah /


7T% y^lildfd ^HfTT I l^ I |w iti vedavasanajnah svayambhuh praha dharmadrk //16//

bindorupari nadasca suddhasphatikasannibhah / 16. Onkara is the word denoting him, Rudra the immortal and
visuddhacetasah sakte prakasayati cetasi //13// immutable, is the meaning. So said Brahma the knower of the end

13. O dear Sakti ! The crystal clear nada (which is) above the of Vedas in its entirety and the seer of righteousness.

bindu reveals in the heart of the person who has pure mind.
TTTfWHTsfa fefTfT: TT^T UUIdMfWrlT: I3"

Hfwd XT^: freJrftfrrt: |w HTTfMff MTTT^H WTfnT HTHHSTHT I l*V9 11”

samkhyadayo’pi vidvamsah sada pranavasamsthitah /


3IHIMI^+«Mfait TT? -M xTTMT: I l*Tf I l3° nadopari mahadevam pasyanti jnanacaksusa //17//

tasmin visvadhiko rudro maharsih krsnapihgalah / 17. Even the scholars profound in Samkhya etc. always
urdhvareta virupaksastisthatltyahuragamah / meditating on Pranava, behold through the eye of wisdom, the great
agamantaikasambodhyo rudra eva na caparah //14// God above the Nada.

14. Therein stays Rudra, transcending the universe, the great sage, JtfPZIT btTIMKdluJ^fdJl^T: TmHTgTt: 13a
black and brown Urdhvareta (one who has developed one's inner
HrTOT MUMJM^T •I
energy by controlling erotic urges) with the eyes of varied hue, thus
slaghya vyasadayopyetairvisuddhah pranavaksaraih /
has been said by Agamas. He is Rudra alone and none else is known
by the Agamas. cetasa samprapasyanti nadante vrsabhadhvajam //18//

18. Those commendable ones like Vyasa etc. purifted by the


108 Chapter VI 109
Vasistha Samhita

mystic sounds of Pranava behold mentally the Rudra at the end of 22. He is the Lord - the master of the whole universe and the
Nada. enjoyer of the universe propitiatcd God Rudra surrounded by the
crores of Rudras - is pleasing to all.
'MiPniMutdlfMHlM |54
%
^tt^th JTimfa 11^ 11}' <m>Fchw Trfiret i*t

fHSdffiT UHfdffHTrH #T ^ TOfr I 13? I I™


samsarapasabaddhanam yoginamapyayoginam /
nanyat paiyami bhaisajyam mrtyostraiyambakadrte //19// onkarastvayamagatya yuktacittasya sannidhau /
tisthatiti yatastasmimstvam caivarn pasya murdhani //23//
19. To the one who is bound by the meshes of worldly affairs -
Yogis or non Yogis -1 do not find the remedy of death other than 23. (The god Rudra) in the form of Oiikara approaches and

the Tryambaka (Rudra, the three eyed). stands in the presence of the one with concentrated mind. Therefore,
you too thus behold him within the forehead.

3T^TT xjfll fT%TT WJNM TJ: TTOT^ I Ro I |*} ^ «nonT: ^ftTT I*4
feiFT fdfyH-yidijfuxtj^gr tamr i"
tamagamantat samsiddhamamrtam krsnapihgalam /
fdfirafn g %*3TdTT qVifHBtamrwm i i i"0
ohkaram murdhni niksiptam dhyayan yah pranavam japet //20//
iti me brahmanah kosam kosastham paramamrtam /
20. He who chants Pranava meditating upon the Ohkara, the
vidhaya vidhivannyasamrsicchanda£ca daivatam /
black and brown immortal described in the Agamas and established
in forehead. viniyogam tu visvatma yoganistho'bhavatsvayam //24//

24. Thus propounding to me in order the mystical sanctification


H*Mic*ifH Hgi^et: fi-ririH l*?
*N
of the limbs, sage, meter, deity and their application forming the
% WTT yjpni TTTSTMTSTtfgf ^ 1|^ 11*}
seath of Brahma and the encased nectar - the universal soul himself
tasyatmani mahadevah prakasayati santatam / became merged in yoga.
kim catma yoginam saksanmahadevo hrdisthitah //21//
rtt felTTH MIMiOT U'M^H dT
21. In his sou! the great god shines for ever. What to talk ! The
umujuMH ^cdT ll^ll"’
true Mahadeva stays in the hearts of Yogis.
tvam coktena vidhanena gayatrya pranavena va /
TTcfcrr THJ: Tftj||fd fa*cr#JcF |**
pranasamyamanam krtva purvamatmavisuddhaye //25//
fjultil »TMHIH 7>?ff 1133 11*1'
25. You too by the said method at first subduing the Prana by
isah sarvasya jagatah prabhuh prinati visvabhuk / means of the Gayatri or Pranava for the purification of Atma.
suprito bhagavan rudro rudrakotibhiravrtah //22//
110 Vasistha Samhita Chapter VI 111

MTHIrMIH TTTMH^fctU^M l”

'miy fcJKHHrt ^nfrT fRT lv’

visuddhacetasconkarakayastham paramamrtam / TT t?ilrt imir


vijnaya svasarire’smin vinyasyonkaramaksaram //26//
yastvenam paramatmanam parmanandavigraham /
26. And with the mind purified, knowing that supreme immortal guhapravistamamrtam tarakena japet sada /
one in the form of Onkara and establishing that immutable Onkara sa kalam samatikramya dirghayurbrahmavidbhavet //29//
in (your) body.
29. Whosoever, chants by means of Ohkara, this suprente soul
the embodiment ofSupreme bliss, the immortal enfr'ded in the heart,

TiqffvT ls5 that one overcoming death will attain long life and will be knower
of Brahman.
^ xT ^THf^TSI TPrf^nf I l^'S I lv*

nyastamantratanurdhirah sitabhasmavagunthanah / 'M*Jlcl ctmi '»UHHIr*T' :1 lV"

jitasureva karyani sve sve samhrtya karane / TTfjffT "pRT I l$o I l'1'

visnoh pade ca parame caturbhisca samanvite //27//


pranavarp vyaharan vaca yastyajet kayamatmanah /
27. Assigning one's body with mantras cautiously and besmeared brahmaivasau bhavettasmat kalajit so’pi putraka //30//
with white ashes, conquering the breath, connecting all the actions
30. He, who gives up his body by chanting the Pranava orally
with cause which is the supreme place of Visnu accompanied by the
becomes Brahma, hence O son ! He also becomes the conqueror of
four (stages, i.e. Jagrat, Svapna, Susupti and Turiya).
death.
farr fmrnr Tff»fa ^sf^r i1'4
TTTfa ^d'lMH: RfTfTfTM I I^ I lvv
g fWTrf |M
evam capi jayopayah kalasya munisattama //31//
TJFFTT ^TfT f^«MM) jT*T »TT: 11 116°
31.0 Foremost sage! In addition with that the following is also
cittam nidhaya yogena dehe'smin brahmanah pure /
a means of conquering death.
guhayam tu sthitam rudram paramanandavigraham /
guhayam yadi niskamo janma necchati cet punah //28//

28. Establishing through yoga, the mind in this body which is the
place of Brahman in the heart, Rudra is staying which is the embodiment hrtpadme’stadalopete kandamadhyatsamutthte /
of Supreme bliss. If one wants to avoid rebirth, he should establish his dvadasaiigulanale’sminscaturangulavanmukhe //32//
mind through yoga in the heart having no desire for the fruit.
112 Vasistha Samhita Chapter VI 113

UluHi*
sodasacchandasamyuktam sirahpadmadadhomukhat /
nirgatamrtadharabhih sahasrabhih samantatah /
fM fg*THfc: II?? 11
plavitatn purusam tatra cintayet susamahitah //36//
pranayamairvikasite kesaranvitakarnike /
36. Being bathed by the thousands of streams of nectar exuded
sudharasam vimuncadbhih saSirasmibhiravrte //33//
all around from the head lotus facing downwards and with sixteen
32-33. In the eight petals of lotus of heart, sprouted from the
petals - one must meditate on purusa with composed mind.
centre of the Kanda with the twelve fingers pedical and four fingers
mouth, blown by Pranayama with the pericarp surrounded by (h^ihI tfl'rf^TT^TTT: H«Jlr( lat

filament, pervaded by the rays of the moon diffusing the juice of the HT ^MTlPf<T4.f&T% I l?\9 I la*
nectar (one must meditate there with composed mind. See verse 36).
tryambaketi niskamo japedapracyutah pathat /

^ ITrtT m wi ^wifirfrtM r evam va hrdayambhoje kesaranvitakarnike //37//

^refccT few I l?V 11’” 37. Bereft of desire and unswerving the path one must chant
tryambaka etc. or in the lotus of heart, the pericasp of which is
rtam satyam param brahma purusam krsnapingalam /
surrounded by the filaments -
urdhvaretam vurupaksam visvarupam sadasivam //34//
4fr4lferiT3l3llj,Hi flMpHr) I*4
34. Purusa who is righteousness eternal supreme Brahma
pervading the body, black and brown with urdhvareta, eyes of varied wsrrrrr fd^fcg: TrfsrrfHfim^ i i?c 11*'

hue of universal form, eternally auspicious. vahnyadityaSasahkanam mandalaisca samanvite /


sudharasam vimuncadbhih sasirasmibhiravrte //38//
srsiffei fac?NH*T i

}|«s!W.f<}c»i«*l}i 1I?«a 11**


38. And accompanied with the spheres of fire sun and the moon
pervaded by the beams of the moon diffusing the juice of nectar -
pancavaktram mahadevani dasabahum trilocanam /
suddhasphatikasamkaSam sarvabhutahrdisthitam //35// cM<uI^HHl*d<H^ |4°

-ddaff fdrtldHM 11?8 114’


35. Five faced Mahadeva, having ten hands and three rays,
brilliant as clear crystal situated in the hearts of all beings. uma'rddhadeham varadqm karanatrayamisvaram /
tryambakamudarangam caturbhahum trilocanam //39//
1'** 3
39. The Lord with Uma is his half body conferring boon, the
WTTTf»T: 'fTBRfH: I
triple cause (of gross subtle and invisible), Tryambaka of expansive
TJTPT cHT NTtT^T 4(fPTrf?rT: I l?S, I l'1"
limbs, having four arms and three rays -
114 Vasistha Samhita Chapter VI 115

h4w)<*>i*thw<;hv I fl^Hrl'a tJIchih TT^Hfnf^T cJTrHfH |4'


M^H^fdro?TT lltfoll” H<J$4aicH<ji-Jil 7HTfrfH 7HTHiTHhHHTH I ITfTf I T

iuddhasphatikasamkasam sarvalokabhayapradam / sarvabhutesu catmanam sarvabhutani catmani /


amrtenabhisiktangani paramanandavigraham //40// sampasyannatmayaji syaditi svayambhuvo’bravit //44//

40. Like the brilliant like clear crystal. extending protection to 44. By perceiving oneself in all beings and all beings in one’s
all beings, with the body concentrated by nectar, of the form of own self, one becomes self sacrificer. Thus said Brahma.
ultimate bliss -
3TTctTPiT MfHlcUH TTTHHHp4U£H I

<<>A<;n*rfH 4d«l ld3 fcJiJ^xldMI fHHT TT: TT^TfH TT ttJTtIh I ITfk I T


^TTtin tt i11ix^
*^rnfTt<*ifH ^ **11
11‘"
“ atmastham paramatmanarp paranianandavigraham /

tryambakena vidhanena yajedatmani cetasa / visuddhacetasa nityarn yah pasyati sa pasyati //45//

japedva nityakarmani kurvannaimittikani ca //41 // 45. He who with pure mind always perceives supreme soul in

41. Must be worshipped in the Atman by tryambaka etc. or the form of supreme bliss situated in his own self, he only is the real
perceiver.
else after performing the daily duties and occasional ones.

TTHHHTJUMIcMH UjmH-HfdUf’H l”
TjHTfjftcpff hth HspforHrfr i itt? 11“'
THTcMUJdfWcf HTiffT H: TTjrrfH TT tR^tfd I ITfE, I ^
mrtasanjivanim tata rudramevatmani smaret //42//
sarvabhutasthamatmanam paramanandavigraham /
42. O noble son - the mrtasaiijivani may be chantedand Rudra
svatmanyavasthitam va’ pi yah pasyati sa pasyati //46//
alone remembered in the Atman.
46. Or else who perceives the soul immanent in all beings and
HTH HtMHHrct'JFtH l4i
of the form of Supreme bliss as situated in his own soul, he only is
-4l^4^H THIdjfd «fwicW >41* thc real perceiver.
3tlH4im Hmr
3Hc*t4Uff mJH TTTStTT
TTfsfTT TtUJlHfiT^TtTTrfH
HUJp^sfopffTHH I ITf?
ITfB 11“
I l“
3TTHTt?T«7HcTpH H%:T?i HHH TTHT l'*

yastu viSvatmakam rudrarn paramanandavigraham /


^THT^t ToJMcJjTlJ Tff^HKfddfMT^fd IITfVsll'"
tryambaketyrca canyairyajet svatmani sanisthitam /
atmadehasthamutsrjya bahihstham yajate sada /
atmayaji bhavet so’pi samyagvidvadbhiriritam //43//
hastasthani ratnamutsrjya so'nyadarjitumicchati //47//
43. He who by the rk of tryambaka etc. worships Rudra, the
47. Abandoning thc one situated in one’s own self when one
universal soul, the form of supreme bliss, situated in his own Atman,
worships another situated outside then he is who after leaving the
self - sacrificer he too becomes the as declared clearly by scholars.
jewel in one’s own hand tries to secure another.
116 Vasistha Samhita
Chapter VI 1 17

dfMIH
mrtyubhitastvasuddho’pi sarvavasthasu sarvada /
i \x& i r*
sarvavasthastu sarvatra mrtasanj i van i m japet //51 //
tasmat svatmanamadvaitam paramanandavigraham /
51. He who is afraid of death, though inipure, in all stages or in
so' hamomitimantrena yajanmrtyunjayo bhavet //48//
any stage, anywhere, let him always chant mrtasanjivani.
48. Hence. by propitiating one’s own soul, the one without a
HTPJIT HTgrerfguilM |'°k
second, having the form of supreme bliss by the mantra I am that
MT4lfM IIS7 I l,0‘
'Om', one overcomes death.
samsarapasabaddanam naranam moksakanksinam /
W *HlcM-43lTh3)a^gitj)t| TT^T 1«
nanyat pasyami bhaisajyam mrtyostraiyambakadrte //52//
TOTfa# HT feslVH: I U8 I \"
52. For the person who is bounded by the meshes of world, yet
yastu svatmanyasaktascedyajedbahyesu sarvada / desirous of salvation, there is no other remedy for the death except
svayamutpannalinge’pi sthapite va visesatah //49// the Tryambaka.

49. If one is not able to propitiate in ones own self, then one TIH HT fqvJi^MiM: chlrtfM MpHMrtM I 11,°'*
may always propitiate it in the external (object) in a self created
evam va vijayopayah kalasya munisattama //53//
linga or in a consecreated one.
53. O best of sages, the following is another way of conquering
death.
rtW MgfH: l,0,
HHIMui HIM^HMvH
>3 TtffM> l'°‘
fd^Miw: i mo 11,°’
^^M4Wlg TI1H*JKI1!ITM I mtf 11’*'
trayambaketyrca va'nyairyajedyastu sadaSivam /
narayanam jagannatham vasudevamajam harim /
tasya visvadhiko rudro maharsih krsnapingalah /
caturbhujamudaraiigam sankhacakragadadharani //54//
urdhvareta virupaksah prakasayati cetasi //50//
54. Narayana, the Lord of the world, Vasudeva, the unborn,
50. One who worship the ever auspicious one with the rk of
Hari, having four arms, and expansive limbs, wearing conch, discus
tryambaka etc. or with others, the Rudra transcending the universe, and mace.
the great sage, black and brown, urdhvareta, with eyes of varied hue
shine in one’s heart.
TT"cf<^l'+l'Mqy<M | |i^ 11'”
TTcrmwm tth?t \'
kiritakeyuradharam padmaptranibheksanam /
TTHTHWTH TT3H MdMdfdHt IIM
padmodaradalabhostham sarvalokabhayapradam //55//

55. With the crown and bracelet, with the eyes like lotus petals,
118 Vasistha Samhita Chapter VI 119

with the lips of the hue of the inner lotus petals and extending sunyata sa tu vijiieya dhyanadibhirasamyuta /
fearlessness to all beings. sunyataniabhyasennityani sarvarambhavivarjitam //60//

HTFT stftrefr fflffcR lm 60. That is samadhi known to be voidness which is berift of
7*T7H HHNui I IKE, 1 l”3 Dhyana (Meditation). One must always practise vacuity devoid of
all desires.
smaran brahmapure tvasmin hrtasaroruhamadhyage /
smaran narayanam devam ladgatenantaratmana //56// ■MTHmTHfHfHTTrTT VTH^T: MMiRhI l”"

56. In the centre of the lotus of heart, in this region of Brahma, 7ffsfiT fjifqui qrUfHaVrfd^115,* I \™

one should remember Lord Narayana completely merging himself


bhavabhavavinirmuktani bhavayedyah samdhina /
therein.
so’pi putra visesena mrtyujidyogavidbhavet //61//

feftRHfrr *TFm +wfiTH TTlsftr I mt9 I \'u 61. One who transcends, through Samadhi, both the states of

vidhinoktena margena kalajit so'pi putraka //57// existence and non existence, he too, indeed, becomes the conqueror
of death.
57. O son, in this prescribed manner one becomes conqueror of
death. *?fH yfMKfif^Hiqi y)*r<*)iv£ HSTSKTFT: 11

tTST TFTTfv*r«TFT cfrl^Mi'HM I IV,6 I l”’' iti vasisthasanihitayam yogakande sastho'dhyayah.

yadva samadhimabhyasya vancayet kalamagatam //58// Thus, the chapter VI of Vasistha Samhita Yogakanda is over.

58. Or else one may get rid of the approached death by practising * * * * *
Samadhi.

<Hlfy: '5J*HHT m!tT>i l?,t


TFTTftT: TtMdldWT HfHTFTOTHTFTH): I IV8 I lm

samadhih §unyata prokta sarvarambhavivarjita /


samadhih samatavastha jivatmaparamatmanoh //59//

59. Samadhi is proclaimed as voidness devoid of all desires.


Samadhi is the state of equality of the individual soul and the supreme
soul.

JJ-iTHI TTT TJ fH^TT MIHlfefMTMiHl |w

^HIMVt^fyrq TTHfTmfHHftTHTTT I 15,0 I |m


Appendix - 1
WI MpftlOT

Abbreviations and Symbol

- 3?«M

^TTT. - ■JMK’fT-M:

- fyWK:

hm.W). - 'ii'il'^'Hg'^ril

PnriJiy.

3TFT farTFTfaSTM^
Appendix -1 ^TTT. cf FfPpJTcR (ef^TTrTT 5^°)

wi mQPjikm 'MMI'lu'f^T.

Wt-

^TT.
(WW TIM 7PI

TfTM TT.

■jtKtt. (di r<c||U|^ Mlfer:)

^rffrra. MTT ^TRFPRTfsffaTfclcTT (^TTMT WO

RpFT (R.TTT.Tff.Tf. - W/V£*-^)

-T^T:
?ff ^f5IR^Tf?Tc5MMSf^T (^rtH>Tll W3)
3
2

List of Manuscripts Consulted with their Sources

The selected text of Vasistha Sarnhita, Yoga Kiinda is based on

the following six manuscripts.

Bhandarkar Orienta! Research Institute (BORI)

No. 297/1892-95 in Devanagari script.

T BORI No. 219/1884-86 in Devanagari script. This is the

oldest M/S consulted by the editor and readings of this M/

s have been preferred to others.

H Prajna Pathasala, Wai 372/3960 in Devanagari script.

cf India Office Library, London, Keith 5995 in Bengali script.

India Office Library, London, Eggeling 2432 written out

in Samvat 1701.

Bodleian Library, Oxford University, Wilson 483 written

on palm leaves in the Bangali script.

*****
I

Appendix - 2
fcfcj mRRiew
Variant Readings

TreirTtsszrra:

*(??T: TPjf?T C° ^lefMnT * ^'HMJ^rd TTPTCT: MT3T ^

1 TKTrTTT yiMil: ’TTS: srHMdHH^ I 3TI


TiT: ffM 11 3TC ^TTTBTTW forgm 11 3Tt ^Tffe ZT. 3TTIIT C°

M^pt n nfo r mi^wih,


3TTUT ^Wi T nPn ^ Hl^HiiMIM^
3Tf nnr 'iu'i?in $rHiM3ifaqTH. «r hkjcwhih,
3TT Tn: WI 11 ^TRCM3TTWT '?T MI^IMIM,

3TT?n: S, T Ttf^T 1? MI^=WqiM)


Appendix - 2
* qmdcM ^PT^K Tra?t ?1MHMc5M,/qtar.
fSfffa MlffilgH
9 TmTTTmrrr^ W UIHMTT'WT zftlT.

? Tra^TTPT ?TPrT...7T.
* nfnT. 3pt M=f: rjcfrzr w ^frrTTRW
'J>c5?1 M...H<HI*T TPTPJPPT

3m 3’c5fa>: MrJ^ ‘JMIMIt1<Hi 7T.

M FRTsPPT MdltflT MdlMMM, nkT. I*

\3 HMT^dMJ ZThTT. U;l?PT3 ^lfadM, =T.

C MrHH)4<n fpZT g', ^T; MHU6=t) 7T; ^PTrTt ZI.

M^I+R.rui+1 TJPT: *T*fr nP^dgmM^rT I zifnT. ?.V9

*o ?p^Tlf^d: V, (^feT: MT3: 3 -JT mcjMltsM.)

W eT3T HIc^mYtoK cTPFT HH'leV^ld I


U zfhlT. \.C, TfT; fenrcT: rf- ?.
^:(d<HMI?Pnrr ?T.
2 3

^ ^., 5T.; <HTT f3 HFJ«5RT ZTRTT. ?.?\3, 5T.;


U nfRT awPddid tt.
dl«llTH*T Ri. RT^HH; H5R5TH R.
X\ <Jcj?lHij<JKRJI'-*Jrt>)Sft W w ff# 7T.
33 ddM<d NdlHS zrfRT XXC, JJMTJddJHd R.
(?rT: snjm R RTffHRH:, “eftfHI RRSTHRRf *

fKTfJTlf I TJ^fel...’''?KTlK TH: l)


WTWR 7T; HRt TfRRHTRT g?TWRTfeT R., |?H#T3HFI
X^. TTcf yg: ?f RTfcfH TTRTiRzr HRTT 7TRT Rfzrr XX
PT. tJRT%

3K rTWT tRR ^., RrR f=Tr<i fe FK 5T., rTrET HfR tRTftR R., fWT
V3 --J^dldlcW R3R3TT RRPj'q'd<'mtTd zftRT X.X R
dlftd cT RTT^TPTH.
XC. 3RTR RfOT. XX°
5S, 3TTWR5R <5., RSH iJ?H R., 5T., R3RT i]?H R.
XX ...ft HpT ^im cTT XX°, 5TTfFpT ...r.
■?o cTS^ihh zfpTFTRT<T 5T5TuM ctilldd tJR ^TT. X-X° 3V9 R^PJfFT pFT: TRq...TjfzrT. XXX', RKffew cT. qEjcfr|<JH
3<i RHTcTHZT
RHTc5H<T TRHTfH
TRTHRTT 'iFHHfeRTHfT <TRTT. ?.?o;„, RT R R<JdK<TI
■HcHIJH R.
. ..^TFT RHHIilH 7T. R?=mFT JJcJfjycT'J'JH RHRRH
T^RTfT W., ...■HdlrHI HT R.RT^T RR
IX fr^T?T?TTW^T JjlTlclc^HJWMIHfe zfnTT. XXV,
5T.; .... HfRT HT fRH5
dflfddM: ?T, R.
3t 3TFTRT TsTRRTT ...<ff<n. XX°', 3THH feHWfft ...^miffr W.,
^ dKH'ii d‘lddl4 TH'^dfTKH^rH RHT. XXV. WHRT ....'5T.
....RWlftJfft 5T., fsfcRTt 5HT WTHT j^RH: R.
33 (?cT: TT^dTd f^ HKjcw) cJRJ^cf vd'ialld 5T, T5 =ll<J<d ^HRTZT
Tf° 3Fjfefft fft fcTgfe: ycjdd>...zffqr. XXX.
'HidtfPT fd<3ld R; RRjmi •d'lWlld RTFRznr ld<3tdH ‘j'lm. X.XR
VX c|u||?JH|Tt> 5HcT MtjcTfT qTH'JdcJ-H RRTT. XX\,
3* HHT mirWKHl’RRT W, TRRTrrTHRf!Rt U 3TTRH RRT Hr<T
(TTWTKZRTHSRHfT 3RR RfTH W. RTfHHTH);
c(U||»jhH. -J-.McJ
dK rJ «Hlf?.d: 5T., HJFH ife fRT%?t HRTT TJTTWd: I zfnTT. X.X^
V3 ...‘‘frT'lf 'H<l^l T. XXV, ..KHRf^-
<6 RWTT rTT TfflROT °FHT gFKJMcTdld <T'l<TI. X.X'* fW ^McJcfld
THddTfT 5T.
, R.; ?lFd> 'Hico'lctH f>'Till cJlcKtMd^HHd 5T.
H l<rt> 3Hc5 ?.?Hd f5.); TRRTc
3^3 F3TF ITTH TTRrf R^5TT^f>T5TR5 RFTT. XXy, fHdHrt> HdTs'd 5T.

3<S RH WT RTRRT^HRF Wfe’HI RHT, XXW, W RrT tJR RR

‘jFrP'T W- dFlull ’JR TJlrti RR HjrtiCH R.


VK HcTfHT RZKdd fefcRT ifHt RTf: R., 5T., R.
IX H3RH THITTH TTfH. XXV. WR fJtslRlM cf,; RRrfeRR f*.
Vf, ^feTT. 6, ...RcT TTffep rj; fsTmFjftfr frfen. ’-\V^.

VV3 ...^f?: Fct.HnRSJ «nfsipn«|SRt: <ufcini <S, KVH,’ fe>4<=id


3o 5?Pi TOM RfH. XXV ^T-R-, ~HKrll<Mq ?T.

5? <ff<TT. XX'3', 'Rfe 5THH R R.


4 5

*C 31T^RitgiFRnf^-3eiMHlrHM I gfeTT. C, 3TT«FfTt R TO^- H\., fW TdMlrticra jlTH^MRTRRIrT R.


•jBMHirHf-i sfcrr m^; ^sO'ci fewjsn c*., 3., g ratzfa '5T. RTcJWTT44< wri ^t4 I
NtH-JBMHlrHM 7T.; 3TRM-d< cT sJ«sWd ^pcj 1-JEiHMIc-HcM ’GT., E,V Hi'iaiai^Hcjd: I Rfcn. ?.X1f,....fI7fT Rf^TrT: W.,3.,7T., ...rMfd
fHSMMI ...r. Rf&ffT: R.
rRli-MrHd 'f.MlfdrM 3R R*TTf3fa ^ffTjTT. C, ^Mcilfd* ^<A RRfrif W^r^ WcHHTHIc^lHT: I qfRT. fVV, R^f 7ff. C.?~C,
dHk-HdH^ «rf^TT. <aX^; RcMtfM W.; crcR^JcH <fR'lf?Tcri 3R TTR chM<J| v}cHd <3.
g-., dHK-’VJdMd ^TTrarq '-5T’ ^ TRlWsflR RSRTfR c’S., fRjTR RCT....R.
V> TRfTH^ 'MRryHld. cT. f,V9 RRlfedMHI FJ., 3., ^T., 3.
<A* 51IHHI jllfdHI cnfq... ?13T MRTMR crfddl. 1°, R1TS, W<*<-V| \C fRIT RRRRW 3fen. <aV9^, 3TRFT R cRRJ R3T3T.
OT c*., 7T., R. fRTRtR fraMIMHMcT R | TJ5TT. «.*, fR. S-.V
r? ^fen. ?o, v*^, 7T., ’nrem rrrar r. mfn nfSTT...nhrr. ?.*€,, fen UrHKRWX|l'K:fJjTT. W*Jld$JH

Rt #r4^r4rraFi4fwTR44rT. tifo ^4rTrT; ^?4rTfTc5.; TTf3T?RTcTfT: 3T3 33.T<a


HiMcMusft.rl TrT: ^.; $c4dd Jild«4<cj TJT.; ^rMd^l jIHhhItI: 3)4 V9o flfcjfli. <aC9?, frfrfRT TT., MiMl^lfH cRni RfRT. f.VVa, WI R

fRn <tZTRT TTRTfRarsrii IJR TTTTT HTFf RRTfRgTSR ^4 <3.


MV 4MK?H rTrff 44TT. ?.Vo, tj., JMK5M rKT 5?R R., T.

RR <5., 5T., jllHH W fidd: R.; |c|il-3 Iqftiqfl ^R> *FTfTfT 3., Rf?T <3? cTWFRFfRTfriT R R., fTWFZRRTfR R 3f35TT. RV^.
TR^ tJtR4 =JR>3FTTTTT R. 3TSTrM=hfM4 RRT Rfel RFFTRFT I jTFT ^RR RRft 3ffffl3 4
^ ^rraijrarraqrar wr ttftt Jf<TRidi i 44jt. s;.v?; ttttct dHltR 11 fcRRRT: VI'H.: 3f3jTT. <aV3^
RftlEiirf. ^.; 5T[rbHd! cJT: 3. Vs3 RRT3 <5RIT: riffFT 3.
MV9 'fT: HT? iJRSJlPjfwq cRFRT 44lT. \.X\; ijfHStg: 3; WTrT: 3TRRTR =T fTT3FfT MlcirHl ^fcRFRT: ^rRftRR ■?!.
^■sMlfnd: R. V3t 3TRFTF5fTRFZ|Ef sRI cfrjdHixlHH RfRT ?,1<C
RC (RRrfH RFFT R. <3RT%); MH^W I RfRT. l.'rt V9lf ^ca^HII'JI'Jd't. W., *JOH<^Hllul TJ...'5T., McMlfr TJ^H^Hlfui Hlfd
<a^ w4r TT? Hl'fta fd^T^ W ^RfT: I 3i3T. f.

^rarar ^frM-kflfd ddijllH R< TTRT I Tjfm. *.*:*; TjfeTrTTT % \9<a rT., 3-., TT., TTMFTFRfRTT 5T% R., fgtTFTffF: R.?R9 WTT
cT<5R3TT R., 3., dHljlH tTHcRTT., ....'PraT % R ij4 R. RfRT. ?.1f(;
W wn did<JrM<1 Mljlclr^WMiHRT: I^trfn. Uct, ....WTRT5TS: Va^ 3331 rftrTTT KTR 4fST SSriffTTTS R., R., TfT., R-, mIhi. \.'C%
ifridMHM: 3., iffRzr RfjTS MifdMHTT: R. V9V3 TTMTFRfTraffT 3133 RTRfT tZTR , riiq^d JRFF ^prj 3., RRlftRrTRFT

^ rri HHIrtictH fTW J1ld<c.HHIHd I 44rT. ?.Vt.FTf33 ^TRT FT, RraTT Hldd HTR <7., did^d <J«Jcti 3., RRlfRTfTTcKoirari Mldtf
6 1

tzjFT Tjsiqi »juj '5T., *IHlf*Kcl|c|rii TthpT ^TFT tl ftrfqHT: F. ZlfzTT. U3, ffcnftT^ '*Jr3<J F-.
TTgfeE Sfjj Srqmcf-.H ^ 5THT #ff3 f^sfisJM^dT 333TT3f3: FFTT. U*A, 5THT ^fd HTSrTT
\ac ..M ^n^m^kr. *.v, Tpn *. ?5, 33 W T^Sfe^Tmm: 3„ fiTHT Tftffd HfSrTT fefe#?FTlftTfH: 5T., $FTT
...cFTSTHF^rTf: T5., 5TRT ^TTT: 5., 5T., 3. FHfd chftldl ^THTHd<T4K,!f: 3.
\9\ WHI^dfHdlSK: #3 7^ W33T I Ffm.UM, SFTT ^rfHrWTT: ^V9 3TTrHift 3F33 Bjrfq ftrt cTTSftr H TmST H.

5TNf ^TTT 3HT 55T. 7FTTT U3, 33 U, ^fftT 3HT 55T *>6 3TTHrTFf fTHI^^HI R„ 3TTd rTF 3fr...3.,
Fft...er., 3TT3
£° zrfziT. IM rFTT fFTIffeSHHT HTT...5T.
6\ H%TTT 'ffehTifalfa: T5., HfsUTr33 FfftTfH: 5T., 3TOT. X.U^, 3TfeTT 3TTrTT3T g TSTfeSHT TTT Hftchtiddl 3.

^T3 cTtFTf^T: F'. ^ hImi. 7.53, cwHMiHfa: 5T.. cTS^I HHIc||*|qch-<i H.


6?. -1-ri'T 'zfhlT. ?.\\°, fdtcjTT>l ^3 TFTTT «irt |j5T3T^3 %oo qfzu. U*. TTfrfra FTfrfftlT 3.

vrfrjtj FT., f>?ljl 33 ^Tiyj 3., ldwjrh+ rqff.'Hi wirj^ fpJl^TPfa W ^33*7531: HkT. U5, TTfrfiT: 73., ^Hrft 3HU7373 HTSST

^TrJ^ 5T. ^fw «T. Tj;. 5.3°, ^M..K0Hc||rTHI I 3THTl4,


3TM<|cri U7
£3 cf<H'lrH...3f3T. 7.S3, ‘rf’H’MKl % ch^ 333., fcet>He|ri_5T., W 'lft'd: HTS: 3. ^«1+ I F#- 3 fg^siHi SM5TSFFTT.. KT. SlfdJI^
1..JT. glH5l5T
fFTSTFTt R., HkT. 7.5\9, 5T., STT^ItJ f.-.'F., STfelf f...3rftTrt
C* FT. TTfrF frfe Hlfd FlfFrTH 3., 3 Wqffwm FfFT. \.U$ WTcTTR’F: 3FT7T3T ?.??. glH5lf fBTSIWIHKfHd deSHlftui: I

5T., fWTraff’T'HWT 3. df«B W. 7T. 5.}°

fpriHda scjffn H 5T. R.W., IJHIHci fHriiFKI ^"clHiHrMHMHH IFftfT. 75\S, 3w<lriftHrll6K-
£5 FFT’pT: ?T., 373^ TH:FJ?T FtFT. %.W€, 3., 3., 3537J 3. FmHT Wr-HHM'iH 3T..F'., Vl'lthHcl THdlSKTrcM HIHHI'HMHH ^T.
d\9 fHFT TTT TTTtFT 3113^77373315113: FTFT. ?.H,V 5ffct f 'qfFT. ^d, 3.

66 Hdfd^lld Hd<l R„ 3f3T. \.W\, 3., '5T- FF: 5jfiS7d3l-d7H 3f3T. \.Z,6, 5., 5T., 3.
6% F^ddJI'nf FfFT. ?A<a, TT^5T ^Hr3IMI 3„ 5T. lo^ qfzn. W, FHHIwJlrHlclilHI 5T., ?3H3 H#T 3.
^o TFTFFTT f33Hd: I hIhi. \\\3

W 33g33...l FhTT. ?AV9 \°6 33. U, RrffR 3TTf7dcKT qFTT. U, 7J3TT. 3373 vjpFFT 3.
....3T 'jflfddf ^FT^TfcFT : 3f3T. *M T-o^ ^fzTT. U, Tpn. ?*.5>, 53. U, \JFTf TJfFT 5.
3FT *^Ni: 3 HlcjcMHi Hlndi^d, c5. ^wqiH-j^rq 77fS3 ftr<fT5T3: I N° rj fW!T: HTfhlTdiS 7T5FT 3f3T. T^ cj FFTHT: VTfrhT
33 fdq'lMtdfl TTWT fWt. US Hl'iftifiSHplrHm: 7T5TT. U.R

3TlrqfFTf 3.... 7ftl3t 5T. m 5F5FFFTKftT:-qf5T. l.R, ^lfhH TFFlfR fi...7pn. 7 ■'33, ^tffFT
3* rFTf: 5TTRf 3 TO Ffm. \.Sfr TT5iTmT....UTTftftHT: <T3. U
8 9

77T ?HhiJI?T., <1T1H W., T.3, TTtHUT'qrTTFT W FTfffT 5. tJ77T% FT., iJWcbH^r^dc^ fa^ftlfFT I tftfT) ^FFlt
fffajft 3J& Tp. 53. T.3 sjcTUT^: g., ?Tqur FFFTTSiquT 5T., KHtFi'ciSJcTul MiglS-HMi
U3 HtxewiHfll PirMHci 1J7TT c*., ^tHiT. 3.3,....tfl‘Hdl fdfF TjfFTTfFT TJ5TT. 7V.S3
mIFcIHI •dWrl ^FTFT TJ5TT. 53. T.V, ...JHl ....cVIHd'l 733 q^T. 3.*°, TJJTT. U.U., XS. *.\o, 7T. ’J7rl% FlfTrT FT.,
ftnT HFTfM 7T. ^fTFFT^T *jfefT: W: I 7T>tf *J7T f*T 5T.
\U ^TT. ^.•tf,TT77TTta% TTT?TT: MR?1lA«t>dcM<l: TJ5TT. 7*.^, TTTTTfitF \U F3. l.\°„ ^taq MfT ^TfPIT q^T. TJSTT. U.U H.
%:...TWT: 53 7-H, HdlHHJ 5 <#HUIH TT. 73H 77^ W£5\ TTT HTfFT^TT f5!., 9I<JT FT TTT Hfd'H^d I qfclT. 3.77,
^TT. T.V qfKTfeFFjfH^ 7T., fe'TOl WTfT TFT TpFF I ^4)^ % 7TdtJ 9T<?qT FT I TpTT. 7* .U, fT 7FT^
37Tf77FFFtfT^ fdfr^ ^FT zTfT?5nJ T?., 'FTT^ ^ fds«T7Tl ?I3«T FT TTT HfffHcTfT 53. 3.77
qflfnRrPWq^ I fpTT. U.'&, T3. ^l qf'T^&lsfq ^Tgjfelf^d: I ^TfcjT. 3-73, ETSfF fFdWFTFTfT:
W ^qr. ^TfT TT....7T., ^IHlfad VT ^TsT ?T^TT #T% T|5F. ...^EtSFT^MKfdduf^fTd'., cnqfFSfsfFfTFTTd^-
I fJJTT. U.6 qfafT: m 3.77, fc&sfa ^qwfclclfafl | fdfH'ffn TT FT TF
\U 37fer«T: STT^TT *J7fT WtfT^TffFT I ^TT. 3rf?T«T: SFsFJT Hfd: HRchlfcim ^FTfqqFT 5T., ...^T 4<«U6ifdclfdd: F.
73V9 FT., 5., qfFT. 3.73, 4<fltf>-ld XTFfuT TJ5TT. 53. 3.73

HM'qml UFT: T^fT: 5.


\\c ^rojcrrzFq^cn iqfqr. ?.e, MWi-qfq_g.rqw tfffrft Hlf'H't)) FFTTTTfFTT qfrn, 9.TV, TJ5TT. TTf.T°, '3FTSI feferi:
^td%"5T., q-qTq *TT^T T^JJ cTRT^q ^T ^., ^fTM ft^JjqfjTFT tfffF d#FFi^Hf=TTT: 5T., UFTSJ fdfq*J: TTTfF: 'dljqsblHiSJHHTI: F.,
^WmqTfST: TTjTT. UX° urTTTJ fgWq: wWl dlhi«til HFTTTTfFTT 53. T.?3
W*, W5TtTTTT#T ^TfRSTT ^fTfhRJpFR tfhTT. 7.^, ffjtf>9TJf3RH f?., 737 53. T.*H.tjut ^WT qfaT. T.5IH, T|5n. UW, 5T., 'F., 5Iff t
qqi^lTtrydH '‘TfTTTJT c|rTqfstJTTpFT3'., qjqpjTfTTTTq^T Hcbyl F7Kfst37'...
5T., q«ll5lTM^H 'TffffTT qfTff'fclFJylHH TJ5TT. UX° \3° TTF7?FJUT 3K!ifdTHKN ^...f7., Tjfes: fTFim 5 FFTTT 5., TJtq

^TMrlHTKfH 5 5T., HFTTT77J fTSTIWt: H6H'JUI 3^7f I FfFT.


TFT^ETFTTTKHT 5., 5T., 'J7fT% Hlw1<M'W,. TFTRTOT ffF qfcjT. T.?E„ TJ5TT. U.RR., FFTTT3 fFTfqm: TT^...^3. R.U
3.VS, TpTT **.«, 53. ?.6 KSrd-JHHI FkT. TJ5TT. U.U, F5., TT^-
W ^T., 5T., 'JW+qiHlwVHW, 7T. ’JTTTqFF^rqfRfT MfiflfiH I ‘jhk^fjtt. 5., •gqffis' d-5-jifqi f.
feTTT^rfefrq^FfT^WpR 5., %TTTfer%fT: qiFT FfT^WpFFT *Ptf«iHI<Hfa«M$ FFF. T-Tf, d.,....«FTT T...TJ5TT. \5.R\
tflFT. T.Vs, feUIMW,cf: diFT FfT^^VJFpFFT 7J5TT. \5.\\, T%fT qFFFTRrfTT^fl^T. ..73.^.
qFT Fff^W... T3. 7.<i 733 3TF 11 ^51 f^RFTT: 11 ^fqfadT 5T.
II
10

qfrr. 3.d
SHTHI'-M’fTT ?l«tt ^PJ WT I qfqT.3.t,
?XC T?T?TT ^KdM ?=5., qfTT. 3.<i, 7?PTT «ift q., 7., T?TqT
311-H-TTf^ ’JW WT ^PI dr?mTdS«p I K5TT. I'aX,
f 7T., TcTqr qRT cjUmH^ISeWHgft. 77. ?3A3,
*J5T WWff: c*.
T?T«TT WT 'fHM<K-dM qhrdrfdaFM 3.X^, TfT^TT ?TRT
*3<a 3.t, TT5TT. I.'aX
t3S q?jt....'»Tj ffe fWT c*., ?T., "5T., R.

??V3 w., ^., 7T., q. ’pr#; Hiwi<TM<frr i, ^pj sr^rrfq q.


W ?7., 7., TJ5TT. ?<\.\9, q., pTff g TT., Tjt SMcTH MfM-MI
qraif: tt.
?3d TRlt *., Wr. 3.3, TRTt fer f^STT w... TJ5TT. t<A.3
?*a° q., <rfeul ?T?Tq?Tt W., 'Tlmul <T°H'jHhq 7ijrui')dl qvt?T., <rfiHulH
qrftfT q. tnTT f>rtl WLqf HKflct 73. 3.3
?ra?rt 3T., ^fepf ^feuin^H q., <rfaPT <<om']c4)H ^ftpfq n«in<H
W ...WJ: quwl’l: 7T., tfm. ?.?., MMmt-H: ?!., MM+MpRTft
qhrT. 3.t, c%h qnr TffPFjHTH: ?|5tt.
33-*.. MMTINftu^mT Tdftdi) <lfam I WflT. VaX., <TM}ii«IKiR:
tst FTcff ^T ^TF^t: TTfW ?*., 7., TJH5TT. I'a.C, 'ihTT, 3-t° FTcffg
^TFT: T«lft<TiT frfqq^TT^fT ^3. 3.3
'dl-dl. 3T., FTcTT HTJ ik«M q.
<<ic|'«ll«dlcHH: ’qfTT. 3-1T., *iW«(l 3TT?7?T MT'ft JJ. 7.
?\\3 qfqT. 3.t°, oHiwdHdl c7
W 3T., Ml+iwrqdt OT TI., ^fra ?^...c’5., qflT. 3.H., TTfrtT
?<a3 qfqi. 3.t?, ^jfafa: ■'jfaRT W 7:, HRTTTT 7 M£?T T^cT ftTFRTH
% ?T?T TJ5TT. ?\\.<£
W 7., Tj^qr. 3.*A, #T5?I TJFP g...H fa^...?T., M<Wfn ?T., '3T.,
Va'X ?Tc5roTT WTfsif: c*., H., TT., 7., ?Tc5TBTf g HRsRTT: qt<TT. 3.tU
HMM<fd ?TJ. 3-3
?\\\\ 'fplt' mfi 77H7jTTf7qTH?T: HT., ^ftT HTFT H., ^71 HTfq 3T.,
^v3 qfrr. 3.?,, 'mgri crt it?wh 73. 3.v, ttitt. ?m.v, g ?tot ttst
^ftf HTFT q., 6<n«if: ptt cTlfq T*iiHHJiirHHl'y4f: qfqr. 3.tU
Mfrfi Hf<=hlirlri 3T.
ffTTTff TJHSte ^T:T5;Tis#TqTsOTf: 7J5TU<\.?3.
?T., q., MfMdlfcWM, HIHidi^pH: (t.’tfS,), TlflT. 3.^, 3i'|aic<fM
K'aZ TfclT. 3.?6>, TJ5TT. ?q.?x, 77 3.tt
^j^un-m^r-ffTT ... TJ5TT. t*A.<\, cj fR ..?., qTTT«TT <*]<*> M"i 3T.,
t<AV3 TiqiJR cT., q., 3T., 3?T?]...TTHT3HM qfqT. 3.?7, RcTcT WlrMd,
3T#»ram iJfSultolS*cll'Blt ?T3. 3.V
MNHUIRHM 53. IXR, TJ5TT. tU.tX, MHi MIMHI3HM ’T.
UH ?*., q., <r)|idifHH)M, qT^Marftr: (3.*?,), fsrfr^ qfn. 5.«,
tUC PrtPT pt TRZTHT sftqW: ffZRH C5?., 7., 7T.
qR?WT*TlJ5TT. ?<a.<\, <TcWT 73. 3.M
fetcT qfqT., 3-tt, ?T., <lfMHlfd* 3.X7, Tpi^...fWcT 3T.,
^X€, ilt'HlfdHiM, 3.X?>, TT^tTMfq ^MnHMlMi. 3.\9, idcT HlM<i'l'HHiM6H
■HfcHJI: TTsNt: feftcT TJ5TT. T.'aX, 4M1M-MI: q.
TJ5TT. ?<\.^, td?T’JPTft TjffrnT: TRT 3T., TT^TTMfcTJpHq q.

«o qhlT. 3.?3, fdSc*: TJ5TT. K'aX°, 7T„ Mf'Mlfd* 3.*7


?X\3 Tlfwd: ?7, qfrarfiraw 3.X^, q., ....ff ?J TT.... H^T. pTT7
W, <lf'Mlfd'»' 3.X<V, qhTT. 3.tt, icTWtqfeHTTHM TT5TT.
3.XK, ^f®T mfwrq TT#. Tq. ?3.<\3, <iiwn: F!., q., TfoT
c*., 7., 3T., 7. »ji 7 ^rarfpmBTt q.
TTftxTcT: 7T., p|MKMq|f?T M-<I<4Nr<MU*ld q., mfWFT
13
12

^€,3 ctqkK'lSsjd'i^r. fgcMsSJTO:


t.,<*., RtaT. r. Mi«j+wi hImc^; ftfero ««r*|c4
^x __ ^surzf ^RJRTT , ^fqft feftfffT3! TRJRJ^ cT?Mf TpTT.
3 T., Hlcj'hiqf R felcT l*dtil«WR i HFfdRI ^TT. X.R
Vv«
5 ^cT 3TR«J ^ ijfecT: HT3: WT5T: T. Hlcj'WH-jycH 3cft ?fcT
1&\ T., c*., g TT«TT R., V., 1 <3
^KcTSTH I RcTfe Hl^lfefdHRcT: ^T., TOT A F#R
ijThRHfHdtftcf 5T., tt Tiftro *jTW*'ifa< *t3cttj»tt. v*.
HI^5jfij...RtRT. X.?.
^ 3Tq ^TjfcF: ?J. mTjdiRT RtHcS'42!^ ; ?J., 3T., 7T., Hl<J'W<|MCo*H<t;
x Tjfm. x.3, HK-dl<nyR r.
3T*T H^T^rft ^Ilf^teTTcT ^ rHdf?ld: 7T., R., Hlcjd^l:;
5 ^ftm. x.3, tTRun tt., hi^hthrir tt pt., ^ hisIhi -Hi<ui ^r
^cf g W: cT., ^T TT^cT: R.
g., ^TTc5R ^ TFTlfdfa "5T., HRcfkWT R.
?e\3 ^cT: TRjnfct T., m<3<*>IT«T: I f^ T^ c’T., fncilUd 7T., R.
e TI R., ^ ^T grtet c5., TfT., RNt. Y.5, ^ ^ g.,
K6 T., ^T flKIHfoHHfcTcTT R., 3IRFtd g TffeTcT: c’T-, H.,
HIW1<HW R.
3TRRtS -gTRTcT: 7T-, 3TRHd g TT^cT: R., 3TRT^S ^TRTcTT ^fT.
V9 ^fm. ■if.x
6 Rtm. x.x hhiRhh & °r., Hi-Hifn &...R.
T., RT., TT., ^cdl'ddlfiJH?^ R., fTcdT ^ RTfeSJRT c| ^-, ^TT
rTcTR nTTTT R., *., 5T., ^TT. X.\, ^ TT^ c^rft R.
Hlf^jOi ^ R., HliifdJlfe *T f*^T g <fl<4l.
*o ^cTTf ’TFRTT cFT IRZR>...RfRT. X.W, ?lfct>ull T.
5(V9o T.,^TTf^TT.,W.,RT^^:l,TTTWTFnRTfRTT^...g^:?lT.,f=T
?? HdHcK-HfH: R., 3T|cHdf>HHl...cTcT
U cTcT HdHcK'^H: 3TlcHKHTHHl...cTcT Rd TRTHRcT
TTHHRcT c5.,
c*., ^., '5T.,
TT-,
xT TTdcT: 5T., R.
HTnf cTT T|HHIcilHH cTcTTR HfHT. V.e.
W T., c•*., TT., HlfRT TT. mcj^PTW; WTTHlft P#l
U ^ 3FRT. fRT% ^cpfacfcF TjoiHflTRT^T^; H., c5., HHiifsd
W.,5T.,^.
TW& cT., 5T., HRg -tdiq^WTd ^ RRHH; WIRFI 33RI hWt.
tpiot ^MfHHHIH-TdOHHTR smtW*T: II^IIT.,
X.e, 3dRT TJ5TT. \\X
wffOTFT: II t? II T.,
5-5 ?5.,HfHT. >T.e; 5Rttg HuuldcHJ|d>lcHfH: R., 5Rtt%H^nn
cTFTt TRTHteTFT: c5.,
HTOT...7r., 5Rft % HtnJi...tr., Slttt cllH^d FTTcT R0UT...
J«THt«TFT: ^., R.,
t|3Tt. «.*, TJ. XX
u KcjHIH'lfofHfafHfg^TR., M HddTfTt cX. .KTfecTcT.. .filftcffftcTH

***** H., ...KlfHf<fd flR RfHT. X.\3, H-|'Hluri TjfrstS CHi‘|KtfHf<fci

SjfiT: TpR. WX
^ FJ., cRR»t T., ^#T HT^OTt^Tt: R., R., TFT., nci^m^qf: fFTcTTR.
14 15

'iis*l<cj ciwlri ^ H., 'HshiMH ■fnTn =t , -iismI Hqnl-n % q.,

W'«iuii HTsft...5r., irTr RTftr h. 5o Wl'^T nfrlfkri^ RT., ^ft<T <JMfdfed q., W-dd TTftrfecT

?V9 ...#F T4Ml...^nri: *!., FFTFTcT: c5., <!., TT., H., HtHT. X.V9.

MHiui fnrl cn<j<n'Wld yiui ?f?T <Hd: q., mixm <3><>rt ■■nnlcncHin ...qfqT. 'CAC
c5., Wlii rTFTO , -5T. 5* ijuq|vjuHHxjtfe d: "5T., q., wpi TTxTtfecT: qfm. '*.%%.

%% HfaT. V.«, RJ5TT. «.3, V.?, f^TTsrRSTTT W. 55 'JFgq.-.T., cF^...HRfe^fe^T c5., ^ftFF: <1., ?T., fcfqST...fe

v.^, ^TcJTRi fsrafW ^ lcRHt ^ W Tf., '5T., HcJRT Hcfo: ti. iTWR5!n...^fecf5T qfqT., >S A'X

fWhi cj ^cRqT ij Hsni c’T., xiq«j f4«t»lul cj sn'<Hi xT H-Srt q., 55 qf^T. V.5°, t^5 ^l#)...q., 5T.; feqq Miuini^nncHcTl R.

fWfet q-'plhi g TTRFJtF W. «.3, fWffe ^pTFTf 5V Hl'illMI ^...c*., 5T., TTMt ^cxlT cRtaftd: H., TT^ff RT^T

<HrH*^Tl) % TTtfRT 5”3. V.3 qfqr. V.5°.

^ cTcWTFTT "^TRTT. 'tS.XR, ■?!. fT<T% H ^5h£ I 5K ...fTFFFFIFjd c5., eT., ...TFfeqcT: qfqT. Y.5*

TT., ?5., TjfzTT. *.*5, trt^...qTcRT: T., HlfWT q., ^ TfTTIT 7T., 5E, TTT 3TCTT c5., qFIT. V.5*, TTT 3TEVT fT^t f&TcTT 5T., ^TCTT H.

H«t TJ ferar TJ^TT H. 5V3 55RV T., fT?T% HlHc^; c5., q., 5T., q., flcTfe^TfeT 1

R5 ?cT: TPjftT HfSRIPrafeHT I \\C 11 RZRvft «TFT: Hfec5«lftsT., f7cT%, 5<: 5T, q^nfxnt xrfer^RTT., yhsiifHqii ^ f-u»*tHi trt fj., zmT

xl f%cT 5., HtqT. 'CAS qt^rqTR xT.. .ftpTcTT RT5T , qqFTlTTflTxTTt THRFH TTT RTfT f^TcTT H.,

R\S W., H^TcJ STFJFTTcT T., WT %T5 '5T., TltnT. V.**, H^TTJ qqMglfHxTTt ■dcflHfitFT fecq?T: I iftcT: qFfHT’kt'J FR^HH RT^T...

S*tfc%R*I: *3. 1S.R qfqT. Y.55


^ fcftflcT ^., %tTtzi cFTFiai H^|U[|fi(cr¥FdH qkT.
T. 'iSA't
ISA'iS 51? i3#T cj HHI^ c*., *JT3H f MHlfcl'jq q., ^T cj 7FTT...TOHcTT

^ W.,5T.^WdT., q>-««IH Hf>4IU|i ^...iqFIT. XRV ^WFT ?Fn 5T., *jT§nq tthw^i q.. qtqr. v.53

^IRT5PI^TTJ5n. «.«\, TJ.V.? ■tfo RipTT 'kTHTcTfeH'TI c5., q., 5T., 4t'l«Flc!> dfeHl xl H^-^l RTT HHH

5\3 fWRFIFTTI cRTimiTW., qFTFT H cTvnfeq 51., XTFTmS'cRTTfgil: RTcft q., TfinT qTTTT RTTftRT qfqT. V.55

■qW. V.^, fTFTFT ^T cmTfqq '5T., RFTFTS cRTlfeq: qfqT. Y.^, RfRT?T...cR5t RFTFR TT?fec5T H, 7fRcft...qTqTI5t..c5, qtqT. ~tS A'iS

xTcJ^'eiHhlHfdWR HHHdH TT5TT. %%.\ xFTF...^FTTt TJFT'Jf'd % 3TFFT5t RTWTT cl., ’TFTM HfftdHI 5T, RfRnft iqqtcfMt

T3.V.X TlW ^ H^'l^ciT q,

?C HF^fcnH FT.,^., 4IXMT ijfeT TTcT cq*llKRT: qf<IT. Tf.^Vs, ij)fiiiui- Y5 HlcJcHFTl Hqfec5«T^3T^fH5H

q<iq>li *}facT xT h(i|[f#T: RJ5TT. U.^, f^>...ctcjn7...q3. 'C.'C V5 c5., cji^iciHq n, qtqT, 'tS.lV ; m^m'idnd cTcft...^,

-TTHt xisciH^tsn: ^., hIhi. 'CACi nR'l HifH<)TSjni n<*m ■nst)...'q. VX 7J5TT, W,\9, HtqT, i fe5H«7T^TcTT HTSt c5, fS, V.H,,

cFH^ RTf^ftcfcF RT^T rq?F...'5T., ...tF ^ i^FcTqfefH: 7I5n. Vlfdfecn q,


16 17

V<-\ Hlitei*TT: *ff*JT, FffcRcRZIT dl^MI: WTT7T: 7, T#TO?T% ^ RteFTFlf JJ^FT 7TT TlTRTiffT 7»ff7rTT TI., TlPKTffr dfffddl ?5., 7.,

c7, «c|M*Q^H7, Hlfswf?1+I: 7T, FKcRcKHl qfHflHH xjfcTFJFf: TJ^TT TTT...fd+ifdrTT ZjfRT. V.3°, W?TF#T «*>ifddl 7.,

7J7TT, \\. V9, <lKn«iM Hisiil ‘jh'j-fici 73, RiWHI'f: TJfSTT TTT d^R'^MftJ ffTrTT 7.

^l^rlia^}! TlkT. V.7E,, fkTTHTTrafTSlfal rTTTTT ^Jia^JI <V3 xjjaiT TTT 4^17^ R., ^HJTTf FrF 75., #T MFT...TTfFT. >!M

77. 7.^, 7JTTT. \\.6 ^<"(41 Hdl 7., 7T.

7Vs ^wi Hl^l rRT: Fsild_ 7., <TOT 7$Jld__ 7T., <J*$wi r<Tfi-e»l dsf'VSI'cid Hd zjfzjT. x.3*, ^TFJT ?3T TfcFt W- ^

ffiWril TpTT. \\.6, 7 %?5T ^7 TfjnFT tJ WTMdl TfTT. ^ RfqT. V.7^,f<Tfr5TXTrTTTI., c5.;fFf75TrRn-3T., TJ'JWHI ^ST
ff^M fFfc5T fFJrTT T3.

Vd TRipf&I TT., tjrtjjt ^ 75., =TR>TTft tJR RH7l 7 7., JjfRT. V.37
3 TJTTTTTT e>7 Wjf ?J H<Tk«Hd) 7T., dl6«ri 77 XJ7T 7 gffdfdgT ^ zjfm. v.33, jfdwyi ZT., 75.

'HSlfwdl TjfrjT. X.7V9 ^ zffm. x.33


XR ^ml^dl 7., 7., fETT iJJlfwHl 7T., fe>t3kTT ffdgf Tlfe^ 7 ^3 TTT^eJ TTrJ: 7R 75Tc5 R., 7T47 TJxT: 7?Te5 77c5 TTfeKTTrHTT T.,

RqfwHf TTfrrr. v.^va 71^7 yrT: 77c5 7Hc5 JlHf'WlrXFT; 75., RfRT. X.7V, 77 TRT75

*a° f75yi<(l fwdi ?7., f^yisO 7., f7*yi<<i Mdi tt. 7Pc5 TldKdlrHyr 3., JlfdRdid^ 7T.

<A* 3T^TTM...rjr1ia^5l 7., 3^«IM...iJlPJTil7 7cp3T 75., 3R577T 6,* FT'OTftFf: TT., 75., WJf: f^J7 7T., TffzTT. V.3S, 7T5TT. «.Va,

7 «di<ll...&ldigcj...7., 7T., 3T?5fRT 7 xmjRT *$<94i«)dl TjfRT. 73. V.U, <Jt$WI<$(i477T: 7.

S,K rjSrjjzjT: 7..T5FTT: FT’OTf: f*77T'W., 7., HB7FQ7T: zifzTT. 'X.V95,.

W R<K$&7>idHI 7., -+.idMidHI c*., 3TRTT JJJ^HIIWtffw^+iTlHi rj^JTWT: TJJF. FPtJRT ?fw..73. X.*X

Tjfm. V.}d, T3. *.S, TRT 73JrTT 7., rTTTTf TJJsUrFTTfw- g,£, T3. X ,^<a , '$&’$<4i: ZT., 75., HHRcHi ^°f 7., 7T., ’JS^JT: TTJIT.

*lfw<$fw<$M<*l q?T xj% 7T5TT. \\.\o \\J&, xjSFFOTT: 7., zffiTT. V.3€,

<a? ffeRFTT tt., ^ptcft f757...7., XTFTT *^T7 7T., RFT JJfnHT ?TT ^rg ^Rdfd^ioT Rgi r. , fgfg.. ,f4#?rf75., 7. ^g.. 17*7177

7., ff?TFTT#T ?TT ITfrFT jj'jn'll fT’QTTW RfRT. V.^ 7T., f4sSf77f 7., 7T5TT. U.?V9, ^a...f7JQT7U zffzJT. V.35, 73.

<a* xj«jxr«JR qtJMTT 7TT ufdfkdl ?T., XRZJR OTli TJfgT F5., 7., 7T., X.t*A

XFZJR FTfF zjfRT. v.yt, gd M<|fw-*TI: ^fH^ dl7',ff 7 ydilddl 7., 7., MdfidMI: ’J'giH'Kf

<a<a fWrTT %T TJTywf f?7cTT T^T 7., felrTT HT55TT W ^ffl fWrF TT7T *JRU|| tJTT., xftq yRPT ej VTehilddl ?5., dl<>'jii 7 TJRT...7., TjfjJT.

R., fS^TFT f*7cTT RTTTT xjfTHFT TT7T fejrF 7., f&rl-W xpjRFT X.?V3, cfRnnT TjnfHferTT 77.

T^T fWrTT 7T., fSXRZf fTZJrF TTgf TTT % xjffcj oijcifwfTT RRJT. ?,<< TJJTT. U.*d, zff7T, 7.3V3. 7*7 HPliWdi 7., r*., 7., H<WrHl

V.?o, fwfHRSJT TFWt^ *J77 TpTT. R«T RfrfiT TTlfFFff 77. 7 .?€,
18 19

\9° nmraTa nwt fecn v., TTHnqrg TRKTrqT:#!^ V3^ HT H3! <tKllfiH'f ?l!<adt cjt<^td'll HdfTT., iKHoqttjui'ifgvl^ ?lf<adt
WTrT: f^erm c3., WTTg WWr<TI Sifarft R2RTRqrTT g., ifT., xll^TTT TTrTT K., 3TldlH<WlfsfST3...3PS3nT HrTT 31., 3^33 RrTT

33H3 Hifer n., Tiwrtg mwn: ferciT tT«? n ?ifyHi qtnT. ?T., ...mnt TcTCK RTRcft 3K*3'|| RrTT 3., <WrfsiU'<...3tetTTT ^

v.3d, WTWrqi RmrftrlTT^T iiPaHt TT5TT. ^.U, TTF*TRPT:...KIrqT TltTTT. X.X^, Slfjrft RTR m RTSt TlcqrWMfHmd 33. X.^
5mpT *T 3lffnt 33. X.*V9 «ro -nmRt yolWFH ^gRTT: ^ErT: fKTrTT R., HTHRt fKTWdT fSTHT:

\9? ...^TTxTT., fqiKqtai. V.?<S, RSTrTT MI^H'-qH 3TF3HU|d: K., 3.ft H<HdidfH<5I3I: ?T., HRIRt R., RPtTRt TTai...'qtRT.
TpTT. ^cRTT fWdl HI^NTl c^mKRT cf3. TT.?V9 V.Tf3, ^3RTT RtmT ’KFrT’rffrfT'H: T3. X.^
\9^ ’jtt'HFt ^UJIWI %RT:TSTT f>"§Rsidl *T., ’JcTHFr...qT =n %i?T C^. T5T cT TKT RqirTT forRTT...*!., ’TK RRlirt Hc3HTn sqqf^TrTT T.,

k.*tt 3tt%M^: Rhrr. x.^, ...RTRfiri tt^: g., 'jg'qm •qtRT. V.Y5, H°MHIHidl NT1KT c3., 3., 55T 3...fHHrW*HulfKI<TT

^...7T., %i?r mraTrTT TTjn. «.«, ^JcTT R., n., 'TRTirT TTR2IrTT ‘jM'jfi'd Tf.^
^IHI wqr: TTf^TTTT ff: 33. X.U CR T. HT^]3W RRrfkmtR , 9., 3., ’JRT qRctoqqfiddl H.,rWTM

Va3 W’ft TT^nfmft TT., ^TRWT ^Mlfm'f c*., fajtK qRnrft flct'llfMHI vjm cnfR oqqRSTFTT <3.
3., ra^rat qR’rft n3...3., ^SrHT enmnt nRnTTHrftqtqT. x.?^, C^ TTjTT. ntnT. V.TTV, 33. *W, d«n
arygi^ fom ^rrsV cnmnt H3...TT5TT. w.^o rmr W MKi«ld>idfH«Id 3.
\9V mrfe^ft *T 3., WKFTt ^T CTJIR3T HKi'jgidHlSHd ?5., mTRcRft xT iTf RTSt TTcHH^nrTT rRIT q., RmWIrTT RJrTT K., TRZTSmRTcTT rmT
3FR3 W. ■ ■?■, R?TRmft ^ 3TH 3 HT31.. ,T?T., TWT qP3MKi'jKl.. .3., q., ?T., TTWTWTrTI RTjcTT n., RTSt rjKHuf SRcrffSIrTT qtRT.
WKRt rRTT Rlft AllU)<fr''li'dfHmd RRlT. TT.9?, 3 cTTHFT 33. Tf.VTf, ...nTTRRIT RT5t rju^nm czrqRqrTT TT5TT. W.3H, 3TTfH3T

qjgt cqclfmrTT 33. Tf.^5


\9<a ^jffr f^3> 3., c5., T'tnKPTTgH'Wm 3., TRfe R TRR qt3T. TT.Vo ...cjTTT H^IHTHT MIH'RqKHtMdT R., ...nRT H6rHi‘i Hi<jHd>K3f <3.,
mRlHfjldl mst qimdlHidlHmd TTTTT. «.^o 7T.55FJHT...3., 3Taicjm HfH'HI'll 'JgiJd'K'rfmrTT R., ...3HTHFT-
VaS RtRT. V.Tf*, WdT FRWn: fmcTT TKT R., 3., fTCM: ReTdT qrft RT5 .qtRT. Tf.TfH
TKI RS., ftWTTS 7T., T'RTeWfKTrTT TKT T., \JRT: RTWfeTRRRT RTgrfRTT: TKTT5T: R., RrTRrRnT: <3., ■mjqVlTg HR3FT n., d^rHHi:
f'tHKRTRcj ’JgrT: RJ5TT. RRTgmrg ntqT. x.tth
\9\D qi^^idH^nlTi., q?if^'it3T3i?K3Tm3IU||drHmd c3., HSlfw-Tt dvg m 3%^ n., m nrsn: k., n., m tt., dSM®di^ ri
5., ■?!., TRlReni...qi«J<*u|i.. .3., HilRddl rRIT t#I qmTW.. .TftRT. T3RT: qkl. X.X3
TT.X?, HHfWHt rWT TTTOWrl RTam f&: TTjTT. CC K., qtnr. X.XVS, gKFTW 33R trq 3 n., g'KHWHt 3 ciTqq:

\3<z 3t3T. X.X^, 31^ 3Trf3..;3T., HR3r3Rd3T 3KV-zfHTf33., ,.3T: R., -RmT 3qR: flHHKH Rq 3 TTjTT. W.^A, 33. X.33
fKTrn Tjt TT5TT. IX.3P3t RKFTTg rT3T Tft 33. X.Vft fRgfKRt^...n.,3.,33. x.'?x,^4gfK^r33...K.,;fKTgR
20
21

^., ^srhrr. v.vva


7°7 HTSf H3d<| 3., FT., 3., 7T.; TTStflfui RTSf tTIJfl)ldd<H V., TTrdcT
S° zffHT. v.xd, TJ5TT. \Xtt, 33. X.^X, HFFT ^fT HRc?: c*. 55faT. xm
Hf*IT. X.Xd, RJ *JT3IT: *? tJ^T Ipn. U-tVS, <fi| ?o? 7%3>: f73cTT ohi^ <t>c(>ct< zr., 7T., TFTFTf dliji,!'+T: fwdi ct|M
TTMT^T: H¥ 1JT?TT: H^TJ TgsT?T 33. X.^<A *=t^R< c3., 3., ^37: f^Tcff 3F3 't>d373., t^37: TFTTffTsfRT cddiwd:
'F'TTRTcT: TTfafcT: 3., c*., 3T3?HmT R^feTcT: <?., qqt tftfldH:
3f3T. V.SV3, ?cT: qt TT., *J7cT% -

cKR: TmTfftTW: W#TcFTfrfiT I


qrfwzrn Hfnr. x.<a°, 3ttft HTfH'FHFmf mfwjr crm STR: ?ff^Tf?m^ ^ I
ifc *J5TT. 'J'H><: 73Td^d<| fcijsfci I 5c<t*id'!THRm> £?3c) I
SX HKHJgtdfH Tf?T OT3 Rimfdgfd ?., JJ&tdfq H3T ym licjlclfdafd craTTT^ 'TfcT^nfcT 3TCTTJ5 T. BTTT3373%<333HH73rof33-
^T., ^Jgmfl 773T TTT°T TRmFTgcT 3., 7T., HMkSH ?f?T ITTf: ’TT^g.SFT
nfHT. X.<a°
t°X qfm. X.<Ad, TJ5TT. n.^, cd'IWHlfe'j f733T *T.
TS % 3., % ’TTqfs g53JTT 3 ^JRTRTdH c3., WTTg TfT., 3FTRf...g
?o»a RWTTWr<T'T>miK...?cffffcf 3., 3., TTTURFf TTqffef FT., TTFWT
Jll'J<''t'<<iFtI1J ’T., 3CHIHI RcTcf fncH Jj3^'kmfoj TT5TT.
IT^ifdd ?T., SRTTTTS TTFRFfffT 35^ 3f3T. X.3V9i 3Rd ^FR
3RFTFTc5d %f^ *-<V*
7J5TT. ?U<A
^3 c3., 1^1+ Hiltci; ...Ij<$ nffrfgcT: 3., 5>fd MkI 3 't'dni 33., 33T *°3 TjfzTT. X.^va; 31 FR'Ksd<ddIHlfcj fduijdlKfdTHHH 7J5TT. «.3<a
RrH,Ji +'i'Hi ^ 3rdf eT<Pd % ^mrr. k.ht ?o\9 VtclMi'TM’if'lK oqHH>H Srfft^tcf "ZT., fir oHld't'H ScliRd FI., o'tM't'H
^V9 hI<<i. X AX, gc+icJ l|'rM-'dl<N 3., FT., j<a1=1> HlRci; H*3 3 eT.,
^cffmd 3., miwf HHlRci ?T., T3 aTHd'iffddtnd nf<TT. X.F,d
H*33 'Twi'j’l fT 'lcVbHkN '5T., 3., *T«f 3 <Tdl. ^.?o \oc tfhn. x.^, 7?73T3373f33T tt.
Ti 3. <J7cT% 3TfeT; ^ TSTR...C*., HF* Rj+>dKii fdgc!Td 3 T75FT;
7°<< zrfm. x.^, WRTf^ TnrT...^fcdd 3., 3., ?mv\\k 7THT...3ffc3d
TTT<TT. x.sx, mr«TR HFT ^ gdd JjHi'ld TJ5TT. W.^o

%% Tffqr. x.ss; TTdrNf 3 tt., HddRrrsrf m?f3: ’TRgwd'i: tt?tt. n° dfm. X.W, ’juf 33 3R...nfffdcT 3., TJRRg c?.. tjuf ifcT5TR

't'Hfcl 'tifclcl 3., T['3T: <teT nR...?!.; 3. <J<d4> Hlf<d; ^JR: TTfcTiT
^oo Hd<g'j Trd RF3 TT., g., TF7 3yFJ 773 c3., Tldcdm! arafelcT:
dl'IIOHW ^FT'Tcf TJ5TT.
?T., TT^ 3F 3 3., dd'iii'j TT^ snczT ztT<TT. X.'a'a, H'Ufi'j STRT
m 1J5TT. g^TT fFF...m., fHHiciHlf; 3THT73 SJfHT f>'+>«d
FTgcddJH: TJ5TT. K.W
3 cF., 8JcJ«i|| cf>'t>«H ej ct.t '5T., gjrT ?t fFF...<Tidi. X.V90
M ’gcF: 773177313*3133 3%HT 7TF3., 37TWT 3%3T WFS., 3f3T.
3idf?T HiffcTcf H., cisTFFHfd <F., ddl'F‘ffr ^ffdct cT., cTFRTdfd
XAE, HTtF 7TT dd'ii! °4iH'M 3fiHT 3., iJTF T#FFT 3T3 ajIWT 'tifcidTT., MHK cFFf...'tilciciH HfHT. X.vso, ^qqrltH HRTHTdKJ'FH
'hRsmi W 7T., ,JtF 777Tf33> 3T3 cdiFld dfedl W 3.
HFFJH HITT.
22
23

W3 5T., T., %TT. V.V9V, TTt!n% %Rt...ZT., %% T7W


WFTi g TRT TRZRT ^rzt TT%t % R.
c?.. %% TTWT TT., %lft <Te)»Hlfu| %?Rf cT., %% TJ.,

%% % W'lxh ^FT% TJ5TT. ^.?V


RT^f%Tf% 5., 5I7TTfF f%t... f%RT?t 5T., RRTTTT ^TRpRdi
\V* diq^H ?qg?ft TT.,?T., %qiHHIrH^H ^ ZT3cT: ?., ^ioWMid-fcriTTRd H., 'HiryMHfddlHdM %T, ‘a.^, ^f^TS
tTR^T cf Hl^idWR 3T%PTR =T ZTrTcT: 5T., yirJWI'T TReTcT: H., gttzRRTJ5TT. «.*o
%t%IH cRJHi TSTTwWt %TT. V.Vs?
%t. u,.\$; ?TH, ^tT: tr ^ft^l'iMRfMd f% TSTc5R tt. , TTHRPT xT

W\ f%FJ?RR: TT.,%tTt5im5T.,M%t%%trT%tTT%RfT
%TT. V.V9?
TT., Phh«T «Hicot=N %% RHTTT W R., ?iRV!T...5T., %%
^PR%T: "5T. HTRTcR TKT ’H.
WV9 HRTtPrjurtzJtF: <WcfriffcHMd: *., TJORTTsT: 5T.
??? ZT., ij<n<f> HT% ; «TleUsiK$IHM^>: R., % IK?IMIdd>: 7T., FSZT1
\\C cRfaH TgTTTTM ,TTr5%%iTf%TR %TT. S.M dl^HI<iuT ‘JTRr%%TdR zftzTT. 'a.?V3
m % ^|d>%c)| 7T., % FcT%t H., % gFTtft’RTHpdd %TT. SFHWifq’jfMdH zr., tzr% ^R>lfildPifM<Jd R., cTrftsftr 3F RKR*i
V*. %% ^ft ^Tjt %ltq<<Hpd^ TJ5TT. «.V
»TFR «,iONoi<jclH %TT. 'a.^VS, drftsnt FFR«R«f ^Hy-llcM-
«° %TT. <A.i, T%$TT TpftfacT R. %tMZRT TJ5TT. tf.\?
zjrF: TWff-Kd: TKT %IT. ‘a.'S, Z[tP: TTMIpd: TJ5TT. \^S UV %TT. \t&, MSciTTiJri ZT., R., cT., % g ^T., f%HK<THHjrb-
W IiWw...TT., R., 5T., %TT. «a.^ MflTcft^i f%H<ld TT5TT. \?.W
W %R 'flMIWl4 <T., R., TRR%g HMIwlifmdlHd c(., TTRRdPt ^*A %TT. TRcRrT MST...ZT., feRTTf,, fqi|d><JI TTF 5T.
noisfdMH Tffarr. h.^
W %TT. *a.W, T%fedidM'JW<H TT5TT.
W %T. «A.«; TT T%T ^T., ^T *T., TRWdl
^V3 PfrcRFRT Kt TTTR TPT: %: <T., nsfs<M<id RgTTFFZTT =T %: <5.,
%J^T Tc% fc%3? TJTR TT5TT. U.C

TR "cTRWT tTRR , 5T., % rR 3TR^T 3TRR R.


5R: %TT. tv.«, %5%%RlpTF^ %: TJ5TT. W.U
\?£ ^T ^SRTdMd: ^T., <*., 3^3T R^t RT *pTRRH.. .<T.,
...%R ZTRrT f^g...cT ZT., rr- ZTTcR R'drJMi...^., ^., H.,
3-v$J(sii Hl^<at cTT Piai'HH'in: 5T., Tit%T PddlTH'ld: R., %TT.
f^%rTR qicTrT 5T., rTR RRT fHdrJMIMMcJ cTT zftzTT. H.^o, TJ5TT.
S.?V, 3TR^I cTRR 'TgRT TIT^Tat^atsfq <TT TpTT. U.\ w.\*
U's %T. IA.?V,'TJ5TT. W.\°\ cfRT^FRZT: %gcT: TT., MMd>Mf?KTjid: m MfsqHSI-cRsci 7T.( HZfirNI %% FT5 zjrFfT: R., Tjg

<KM}<c g., Mcfi?KlH<Sc| % 5T., %rTR., 3TTcR%T TF%


U& TT., TTSR% % T., TTFT TRZRF % %tdi % T3T., TTFT nRfRTf %T. «a.?o, TJjTT.
H^c?> %f -M<*iri< dt C(., FFT TTFT <H*RF %t 5T., %TT. Wa,
\*° W*- \* \W, Wwt *T., F%. ?., tRTfcTrT: F.,
25
24

? H-, Wli df?TE TT., dHl^i

3 -JT. ^JTdfe HTffd; yi"IIHIHH«kFft TRTSHlfH fddHd: HfdT. $.1

3 *!., IJT<T% HlfHT; ??T: Tr»jf?T TJUTT^RTTTJ^rT (3.V0 HdRft ’HT:


Hfer »sr. ^T<T%; HHlfedHdKcd H ^FJ HTfd dTHH dtHT.

V gqSffrRff: H., HHHHI^rtT: d., TTFTFTm ^ffffrT: HtdT. ^.3


H d., U|U||H1HTHMH: TffrTff T^J7^H%: H., fedTT #ffft T., TTRTPTTH

#T ITRTft ^TT. M, TT5TT. 1&.\


^ xffqT. ^.3; cTU||rH+l«4f ^ c*.
V9 trq: qfqT ^.3 TT TJd .HTHTcJ rRFT: H., Tiq TFTd: FT., ^.,

^pTT.
d ^T^ (?f) H TTmferT: H., ?S., W., 7T., d*TRT H: IT....^n. 3.»V*
\ cH«ft|c(Tgf H4>Kaid+: HJd: H., Rqfd'MMdf H<M<a|.rv*>: HJd:
q., H4>KH°4fdHT: T*Jd: 7T.

[dd tt., FTdT TTdf dTcTT 'NH4icHci’m4ci

R,, ^tcHdHlHci H., 7T.


$W<WT d., 7T.,

^ i|»cHHlfeHf % efttfraf H*'4lU'U|f H., ifdcH T., 'K-cHSlfedf dTFT


■ftuidl ^EraTKnfTTTff c5., iR^dTfedf T#t «lf44t HdFTTRHf ^.,

,K>cHHlfe:ff RTfe cfajjqt •Hsr>Hif<JIf T5T.


U 7T., HdRtjfd: 5jwff HT 4df ^HHlfedt R., W?jc>5«iio«sii*if <<1^41
^Hdlfedf T., H4>!OJTd: '^pTfnf TTTfedf ^HHWdT I TRTddt ?jc<>6<cll

^JT ^RHdlfedf d.
^ .fffd TTT TTTT^: dfSHTTTT TFF>tfddT R., dfewrfd TTT TTT^: HfSHT TTf
26 27

n<t>ifrmi <3., W.; Hif!srf<lfd HT rffe: rffgrfT Hr<«t>ffnni ■?!. 9^ Rrfrfrf^T^rfTTR...R.,c7., ...RTRRrfrfRR., RrfrfR: TT^rfrffeT.
W cTfe «4cWTU|fH^ rf. 6.C, ’fT: cTcT^rf RR...9J3n. t6.6
?V9 rf>R°i cTFT 'HTTfe rf., 9T?nfe TTrfFT rfTR”f rf. 3° rffRT. fT: rfrflcRn R., c*., R., TJ5TT. t6.6
KC 3fl«6l<H<H 'rtrlln«l<Hl§: yi*J|cj ^rfT: 7., rflfd: T., 3<1«M<: rf7rf 3S| rf., 3d>Kiiid<dirM rfRRd MUTrf rf^cTrf., 3R5RR.. .T., d«bK*jjdrfraifrf
■jHlln<nHi§: wuin ^rfT: ('iT:) ^., 3ri«M< h<h 'Wlln+nnig: 5., ■?!. ?S., dd>l<i}fdHdl...HfoT. 6.6, H«6KljfdHdlfM<Hl6d>lilLIW<l: 9J3TT.
V{ rf’rf^T IWTcT: rf., SPrf^rf TTOT%cT: rffrfrfT. 9-V> ?6.V9
9° JTMRTrf fejT <*., '5T., TTMKTTrf Wrf rf., H|u1IHT*Rrf frffcT 39 =1., rflftcT 5TM 'Jdrfir^irdSrf R., TTTrf TTrfrf frfjlFdSrfH T., rffrfT.
i|Ti5’lH+1h4>: rffrfrfT. 6,t, rfRrfc'jfjcf feSPT TTrfrf %I3T...TJ5TT. t6.<S
?? nl'ini. 9.V, 3i|ct>4<n«-l meJin^rf., 3hi<j><«h wtrf «tiejin^’J?..,c5, 33 Vr|rffly<rffejfd rf., rf%rfrf...rfFWrfrf, ’rfferf RRR Tjfrf Hd>KITsrf
Hlfti 'jrrf.. .5T., 5Si|l c(i<jhI<11H ’jrfrfcrfferfrrfcTR rfhlT. 6.TT, TTjTT. ...rffrfT. 6.?°
3V ?SHrf R HIcJrfTTrfTrfrflWrfrf
99 rf., rf$9>rf>R T., HT^TrfR cHT TTFTFT c*., rf%ra>R ddrffHH | 3rf ijtm. v?o, r.,
3TI+Kijfdc|*lsftr PTTT SFrfrf ^TrfcT «T., M rfrf WTTH I rfTrf^TTIrfrfrf cTTrf^TRrf nMH'jnHl
rflftcT frfTJrfcT rfSTcT Mlul rfcrfT cj <J6rfrfT 11
*T3TR*}f?PTj#T TTWTH Tmrf ^rfcT rfrfraT. 9-V>; ■qftTW cT3 Tlrf: TfT^trf rfraT: rfFrfTrfTHTrf ftRjtf I rftftrrf. 9.K?
rffHld rfrfjT. e,.Tf, TT3TT . ?6.3 36 3rfrf>Rijf?RrfTfrf TRRRT ’J^rfcrfrfT rf., Tj4rfrTrfT c5., rf.
93 rfrfraT 9.s°, rffrfT.6.K, i}ftcT tJRrfcT qgT...TJ3TT. ?fc..3, RHrfcT 3\3 Rrfifrf ijrf: rfTrfffesrfT 'Jcfrf'dSI rf., Urf'lrf fT: ^rffsferfFJ^JrfrfcT
’JTrfcT rfSTIJ: rf., ^rfrfrf RTfer ?T. TT., rf., Rrf^rf ’fT: ’frfffegrfFJ^ ’JrfrfcT rftrfT. 6.U, rfrf^rf ’fT:
9V c’S., rf., rffeT. 6A, TpTT. ?6.V, TOT...3mT,, rfrfFRJRRrfTfrf frfffe^SS’J^’jferfFTlJjTT. t6.6
R., rfrfR *jf?Trfrfrfrf rfrfTRT. 9.V> 3i fddiRfrf rff...rf., r-lcdAd...rfTg rf.
9S RrfraT. 9.V>, rftferf. 9M, rffeT. 6.6 9J3TT. ^.S, ^1rf<if<rfcT: 36 3Trf frf^rf: rfTrfT rfTrfcrfRF: fcTT: rf.
R., ?rfrfrf rflffe c*. *o ...^ farrfdK^i d<«T>M% rf.; tTH% HC^rrffM c*.
96. rfrflT. 6.6, fdcMcH+M r5., RSTcT IPqrf ^TtflfradHrftrfrfT. 9-V>; VI rfTfeTrf.^cT%;9^’J^93JctTS.,'3T.,TJTrfTRjrfg.iTj^f%<T:

rffrfT. 6.9V, 9J3TT. t6.t<S


9va rfrfraT. 9.(A°,..-craT nlcj Slfd R., W., ...crarjrf Slfrf 3T.; ...fraT X9 rffrfT. 6.9TT, TJJTT. 66.66, rflfer rf. ’JRt3t; TFJrff’JrfrfSTrffrfR’rf
RTfrf RrfTT. 6.Vs; ...craT frflT 9J3TT. ^6.6 ...^., tj>'Hct> H'ln rf., frfrf> rfcT 3T.
9£ 3T., raragRrarf fe TIW3T TJ?THI%cT: R., rfRJRR CT3T T., rfl'rai. V3 rflffe rf. ’JRT%; ^rfrfT: RJcT: rffrfT. 6.9K 9J3TT. *6-tt
9.V, HTFTvidRR RT., HTRR RT3Rrf cR JRlrf '<J<TMI%d: R. VV rffrfT. 6.9<a, 9J3TT. ?6.9°. dRcffrfrf^ rf. ’JRT^; rfrffe ’rfrf;)«J<cJ
29
28

*i. ^>dd> ctft fmrar ■jftra. s,.3t


JimFTPng c*., Mf MpJ+lldd: ra.,
Mf mMRJ MPlFTmt % ratraraT. tTHIMu'ljl,
se, fter., 'HHI'lutil 1M, Mt. 6,.?t, cll<Wd fefe: TracTfMH

TRT%cT: ra., cTrafk%cmMtcT c3., H#T ra.


nmbft.
KV9 Mt £,.35, r-ePj<^dFd() ra., C5., -5., Mrar. 3.<a* FW. t.V9i,
V<a XIWT: 4.M^Tt> racM Mmt ra., 3^I^h)tR1 radcT c*.,
<cjct>id^ 'j<ra>isf&: '5T.
3c^Tf^ t<|t1h! 'M'lcl 7T., WItih) 'H'ld nl'iai. ^.<a^; Jlrh
<a£ %Rra ra., ra., tt., ratnsrT., ^Mi'iutii t.ht. ratra £,.33,
3c«T% fjtrRt Mt dmY-jft., 'Mldl'iu'lil. cf.R<hl TO:
?rg =?.V9V; c5t%f ra<t£ ?5.
TTtw ddWMa'lclHl ^mcT^hlT. E,.^, WT IT^R fdtJl^c^lH WItTh
Hdt'dHCd ^. % ra Fh?hFcT <<)<TI £,.3V
cT*TT fpTT. W.Ro
€.0 ra.. fMf raF...'°M)-ddlctraT: T., TjMt hpihi<i<t>ki<sh)-ci<mch<o:
ratraT. *.^,*JjRT. \$A\, ^HT. 3M, »TW'|u)}|; iTN^fKG^:
?5., (sV|)^rargra;:ra., tetj)-dH>ldTd5: 7T., He-lHI'it H<M<|ism-cicicHH:
HMTt^ft. T|N5?eiPra»ra: ■JT.
ratrar ^.3*
*V9 3#T TI. vp<T%; TTTPl TTMFIT^ ^Tt^TT. ^Vs; TTT?T: MIU|NlM TJtTT.
W ?racrara-. ratraT £,.3<a, raraM ra.

piMTfrara ??%t raFiwrafraraRra ra. OTrarra rarrrara ratrar


'*< mra. E,.<\3, diRd ra. ^T<T%, yiuM3iHici ^ra %i>: WcT TT^cftftraT:
tjra raM...ra., Fra: ttm ratraT £,.3^
c5., TTM •'IhFci d-ld y^dlFH<t> 7T.
f%%icT raFT...ra., ra., ratraT ^.3£,
Tjtm. €,.fd; dTfeT ra. *JTRT% FFylFrl&d ^T F+FdjdHlF^^Thddl
e,h ratraT Mra; <j<FdcraK<ftrad: ra., <^fracralrat racT: ?5., <j#icMt
5J5TT.
fM ra., ...Ft f%TcT: -5T. dlFJM dHlf^T 'JcFqcqtslSdra TT5TT.
i\o ratraT. ^.'RC, Hliw ra. vjfdd>, ...Tra>t ^F WTTf^pn^ft I

^ TgPTT...H?JJd^lH TTraTramtrTftH rff Hl'lldt ISl.


ai'jMifdHTM ra. 3ffsrar%T ramTmm-...5T., ramrmra ra HRnra

ra rarara: ratraT €,.50; rarM HTfraM ra Wif& ra raRrara


ratraT ^-3°, ratrarar. ?m, hfM cratntiRM: nraM

<a? tfra> ’jrar <j>ccu tjh ei., ffra> ^jrar crararrar j?s., tt., tfrar vjrar rarar

e,v9 rairanRRrarfrrara: ra., 5Trara 3rrararai%rara: 5T., fra...rarra: ramiraf


<raracraT ^rra rasrFjrarrra MraT t.ht, hi'iIhI, ^iraFratiT; tM
rarm 5irararaRnraRraTra rarar%draHRcrraT ratraT. e,.<A°
,jra> ijdcdl...?3TI. ^.V3^.
ratraT. ivM
h? MMc5f^T:TT.,tT^Mc5f*ra>:^.,T.,W.,'5T. eft*raT^.<At
^ TjMic5trara raTf...ra., rarfraTffMcrrar c*., rarraraTffMcTrar; ra.,
wmtn Mt ?hti. t.vat, n ra Mc5...ffiM rm
mrafrara^rar 5T., raifm raMra rarai%cT: ratrar £,.m
kx raM ra. ra. ^crarat:, trara^ rarai ^rara tr ^ ft. tra rarj^f ’T:
vgo fraMrararf ?i^ra.,%rM5TMc5., cTcTrairaw^rara.
^ Mt. £,.??; 3ITMI1J7T ra: 7T.

hk Mrar Hi'itdt vrarrahT tM tttfct tfrararaM MMt


^ Mt. raraDiifra ra trtt. *e,.3S
31
30

'Hlol'Md RRTTT TT^ 3JKJH 1 R., RFRR TRTT TTR RRTT.


V3t RtRT. fj TpTT.

; fsrftrT.. .11., TTTTT T?ftT farRST: RRT,


f-R|t|rJd_ R., •TRTFJSR "5T., •imi'iii R^TRTRi H'*J l£l

*(»IIH t qfar. <feJMl«Ti Wt«SN e*i<u||Pi cf TT5TT.


RtRT. ; TJFTt sMr c5t RrT: R., Hllft»c5 RfT: F5., TTRR5^

RfTR2Jc5 Tjcj: g-., TTTcRT: UFT: 3TtdlfHW5 RT: '5T.


RR: TT., =K: 3T.,
^o Tl? RSR: R.
T. W
\\ zft^TT, 6,.E,^; TJRfcejR d^illddld'dl’RTf'Mqi^jtid. R., toRT
V9S ^roirat 7T., -qhT. ***
Rzf?JRjTT...R., %ddd>-ij iJldJllHldrTT: R.
vsS, RKT chj’jsf R-, 3TlTpi cfcTH F5., TjtrTT.
ftRie^ TJFi R., 3TTttczT RrRrT TTFT ?rt...R.

%■% c5t5FTT3#T IRTTT TFR ^TR R c5RR3Hfq...3FR. R., ^FR R.,


V9V9 TpTT. m^Ki R., c7., ?T., qfar. E,.*^
c5RFR ? :?...'TO^.
V9d 5T?T T, 3T? ^5t% RTi^RTRj RRrcZJdJW: ^fsRltibqrHml cn to
vJRrTTFT: RKRRtTRTrFT R., d'ldlFT: r?., ^., ^dl^«dTdqT ?T.
HKl PlR H4jd<J| fij^ I c4lM^i|^c||4i TPraifq
HrdftTR dSR 5TFT9 qFF#RR rFTT R.
Wf'.M: T5., RftT# R., 5f?R£RfTT.flfoldduil q«n I ciqiMjyiid

^T^ft tRRTT... 5T., fT^J j^dJKR R., 5-Tfarer R^ Rlt ftlff Hfld»i
^E, ZjtqT e,.^; R., 7., ’JRRRR^RTl FS. ^jffRTRjgfRTRfT-
RRT «j)H<*j'id ^Fit TOT #f8Jd ttW.
fcjfddfyirR I RlftrT R. <pfT%
VS’? RtRT. V?V3, WFTt ^T.. cKR?t R<t...R.
S\3 qtRT. S,.^; 7. ^RT% RlfRT I R. 75. JRRRtt?RtT ddHhl R
...’Tt TT., F5., 7TRrtrRT: TjkT.

C\ TTT: TT^ teFJRT -?T., JRldfddl: RtqT.


R?R: ?T., •TrftfT R. JRT%
9,6 fTfT: R R%R^TRRnt.-.q. R^RT ^I: R. ^TfgdT dK: ?T., 7TrTR
C? 'nls^fedi TT., qfs%T f^errr ?S., g.... ql^fadi W.,
RTgRT fR RFJTT 'flfefTT 7oRR I TRTR RFRJJStR TRR RffT 7TT fRT

d3 ftf$FTR TltTTT. 5M, R., ^fSFTTR^., T., 75. RtRT. ^.V9o

dWfdjRdH R. TRR 7., 7RR7R ijfc RRj ^ RfTfT: R., TR


dTf tdt 7RRT hfosi TT., tdt 7RR=F c?., trft TTWJcR 5., tdt TTpT

F#t ?T., 'dfdk'dt R., 'FrTt RFT fniwi ^ffcTT. ^.E,o


?T. Rpt fidfdjfTRT RlfRjft TJ R%FI RRT. $.V9*
C\ TThTT. ^.^oiftRg^J^T.,^., fSTTg^TTTT^STTW: c?.. ftlT:'SFFT:
*oo R hIcHRTSRRR. , f5., RRffkRRR R. wjl^NK^ct, R., RftfT R.
TTWTJJS TTiTRT: ?T., feR^JSj: TTW: TRKT: R.
TJRT%; ^RRi TRlffT TTFRT5RT: RtRT. e,.\3t
TflcRddoL|c|Riyd R., cSt^J^jftftSJri c?., ?T., ^fhTT.
\o% jHJI^iii'H, R.; RlfRT R. 'JW*; 7TtR%% RTftr RFJRRRqt: R.
C\a T5.,?T., RTRtpXR TTT 7TFRITF7 (ftrF TSJTRT) TT., iTTTTm RRTTTT.,
32 33

fnftrmw r. Riftfr ar. 'jr?r%; rfj wmfed: 3T. ftsr omifr W ;=fcTT- V9.V, TfRHTrWTcRRtAw ra Mfeld: *T.

H1,|cll(tKH TThTT. ^.\sX

'j)<ril...TTf7T: R>^q?: tt.; tjt^ oqliy T.; ’jRdo^lfw di'ilMi'i ^i^Rt ^TTznfqra craT ^rm mmiftt: tt 3^1 rj?tt

^.; R>?5cR W.; "5T.; dAd UMd'l R,; diydi 'jftrf o^'lTw qf<TT. vg.s, WTRT: TT m TffrPf fclsRfidSdiKRT: R.

■hi^-Ihi^- ^tRtt. ^.vsV TTrTIFTT: SRRcTraTcT ^fecff qtfqRT: **-, MrHlF1? TT5R<t rfcT

t°V RFTR rf? M# g ftdlcM: R.; rRTcRT TR^ <*., R., R.; TTTRcT qtFTRT: 1T3TR.; WIFR: TT5R<T: TT: tffddl Hlf'lRT': W5T.,

cRTcRT.. .^Tfftl fd+dd: qfqT. 6,.^ TT5RTR tffclct qTTnfR: TT<T R., MdJIFR: TTSTRTfSR tlfddf d'lNRT:

^ WT TRWtd TT., <*., 5Ttft R TJTJlHiddci «TH Hqwtd *., TKT qfRT V9.S
«T RtT^T tT <H^^ ITRratcT R., Fd<j<jig^ra ^tRTT. E,.\9<\ W RfqT. \9.^, RZRRR'J W R-, ^

t°^ 'icT>i< *h<h 5fsi «tfr tt.; TTgrrert Rt ^T>J <tRtt. £,.\g^ w TT R.; nraTFRt H’ratf RfRT. V9.s,

?°V9 TtRtT. ^.\9S,; Tlfrara tRTTT '<T.; TlfrTcR c(.\ TiMrd TRTTT R. w., dvjRdtjsMM ra r. wroTt?rFt...7., rtifrr m., r.,

t°d *mrr. ^.vg\9, mm TjmnT ratd w-hfittM rtwA tt., wmi'j'ra qfzrr. '•3.6, RTJRRf rRH R 5T.
r^tR <5., RFTTTmwoqA 5T. ^TrT^ra;5n^Tl.,f%T?^i3^raTR^fc^.,Rlct4r5raRFJ,ra'3T.,

t°^ ^TTT. H..V9V9; JjMfdrd TT.; A-ITctft... SjA R? <3.; faot RRFT^ cl. ^f# 'RFp# R ^ rafgfRRfR m R., fdrdl^ ^ ^NfS Rf^TT.

tt° ^rRn. e,.\3d; 3UM?IH«<H< ^TTrRRtRT difr<<J|TT.; 3TT?qR%3Rf^n


H.; R.; 7T. ^ cj|<jxjg5 tTcT: WHTZFpjf R R., R^T^JTS c*., 'T3RFT?CI ^

W q%Tfq ttRtt. ^.vgC; sTP'MWI'.sKH <pT TT.; slflWl dRfard q AgRT 3T., 'qfm. V9.^; WJc* -q.

TT-TT- ^vg RTTO R F3R ^ft?'FcFf'R cf^RRR.,^1I3^tfcT^Rrac5T.

W ^li'IIH TRmir.; RrlTR rfT^...?RRTT^.; cRTRr^T.; qf'llflH rf^R 3T., R. 3TTRS F3R TTTT7T hIhI. V9.t°
%RfrPt qkT. \9.^ W6 RRTT ra ^ MSTfS R2R R., •TRTFTt ^...R^TRr R., RTZJ^ 3T.,

tt? qfqr. \9.t; HcHKkiP.. ^rdiK d^'^i*3T...q.; iHomr-i<if*,i H. TTOR R., rareRfS H'JSd> RfTTT. V9.t°
ttv TtRTT. \9.^; TJ5TT. t\9.t; fdRRf TmrarT: R.; tpj TRcfcf: R. W R^TcTcTR R ^jyT ra xjHRdM: R., Arzf cWld R Jjf^R R ^fR...^.

ttH ^T^TT. \9.^ TJfcJT ra xjHRdA RtRT. vg.tt


RfRT \9.tt; RR cfqf ^ ^ R., c3., RRT2TT...TSTH ^

?f.; TR M^Ad^ «Hlfed: T|<fl. tV9.^ R., TTR WldlfA ^AcTlftT MHWRT ^Ri R.
tt\9 TTfTTT. \9.?; TTfarjfm R.; WTRtf WR agfTclfe: ^TlffR: TT5TT. ^ 'TKI'J&TtJ JJPTRR R., MKi'JKT^ JJcRRR ^RfRR R Nexd c3.,

t\9.? 'TTCf'JSRJ ’Je’TRR cjRRR R fRFTd 3T.


ttC q^TT. \9.K ^ qfRT V9.?t, R 'JcRRR R.. MKPJg cj 'jc^W Rrai‘jfc>Mcj(iH <3.,
34 35

wpi 7t. , wps t?. <^TH H d-^UJI'K'llTjdfadiKdH


W 'j^KfaEFW qrt V fafaTTTJ?., #TTT HH 3 fe#T ??., TJHTiHfio H., ^., qhrr. \sX*,; H=TFfai cfa^ ^

iTH ^ ^?TT...^., JJHFra ^Tnnfaf <J fsr^T ?J ^?TT..,/?T.. UV d.d.KTfe!i HdlM^I^ WKfd>Sq *T- ^-, ?T-, c^liRSi .

fci^q de?ii'jci> Tftzn. \ax^

W ^ymwjian-jt^ dd3d.K$ii'jc5 ti. ^ri^nznfsjomxjc? Trfqr. vs.*3 ....^f?5^TH,-qkT. V9.^

^ "Trfer TT. ^<T%, fddlHd’l-MfTI'MH HTJ; fMK'JdKd c^., H^HSTMFT UC c5c5HK#TWTg 3FJ?55FT % ^-, ^jfo ?5., 5#TW^3

Ml^<i ?T., ■qmFT HFJ WK'jfdKH ^T., ^hFh% 3|fc5?FT...??., oMHMH^K'jfodqTT., TTtT f 3Tfe55Ffa...T?., W

J1l'l'Wia 'Ori'Jd- *?., Hry'liJeiKTR'^ HFJ: ^KffeftMH faqT. WKfrc5'd#...#TT. vg.^o

V*% qf^T. vg.9°

W Frfer TJ. ^<T%, TnfTTTWzi T., HTfaH#[faTTfF?H? ■gdtJ»3T *Ho yrdKKldTT: ?g?T: ??., FKtdTTtrTTT: ^T., ycdKK: ddldM: ’q.

FT., yi^onai TffajTT: TThTT. V9.SV Tfa *T; fi??T fasTFT HFT >ifd W4fvt *I., ?5., H., TfT., ^T ffa 'JOrt

^\9 MTffa TT. ^TcT%, MTTTTrjdfJrH ?T., FFpsiFT *T., t#T qpgj^ qfqT. ...#t ?THTT q##T *?.

V9.SY HMTFHH **•> ^ ^5-- *•, 'iHH,,y^

116 TT^TT FHT: TWl'JeV^q *T., WTFJT5 idoHi'jfos!<4 TT., Tjfegq 7T., V- *•
* #T ^clfaadfedlMi di'|c0iu^....-q,; #T ?rfaSTifedFTt ?TFHH

^ Fgd qr. TTHI'jfasqF5., ?ra TTFJFjfe^H?T., rTFTTdTTTWH^q TFJ^ (Jdidiu||q; IIWII T.; vJdidiwjN: ?*.; #T ^fa...TTIWT:

^., T^ZTTrHT dSrWiyi^^dH ^fhTT. Vs.?H


**° .fas Mmw«ji *?., ft., h#tt t#t t#...t#tt. V3.?e,

W f^T ^T ycolldd TT., qwi «T q#H?T ?J., ^., ?T., iFzi ^T cRHF
T#TT. V3.^ * * * * *

W ^KPli'Jd'd’ dOHId^ did^H T#cT ^ TT. q#J?5 g ^T...^i cT

^., qWr. V9.?V9

W ^qraTT.,#TT. V9.^V9 Tj^g^irj^^. ^qr^f^Pif^FTTSgTf^


TT.

KlSIIH^ia dlPlldl T3TT...TT., TdSIHd-lxJ Hl-HI^TT HMVWI...H.,


^., TJ?5 ^ FHFTT 7T., Hgl^ia 'TTTTFTTTTT^TT fm3cjlfc5
UH ?5.,qkT. V9.^,^?T^...fa^ST.,fa?q^n?T^.H##
=T., TSTH TT ?FH...'5T.
36 37

xigSjhsiTFT: « rc., ?5.; ’ircrarcsTH *.. ■*.


<t., tT.

\\3 feitlK^c^ eT.


* oUqpt rc., t., c*., i F^rcw...F^rc^ifM...^,; rrrfrcr g. ^?r%

3 ra ’lScT:
W qK^ldTTd^MTMfed rc.; *m<fScK ?5.. <!., 5T.; tjfqsrt tm^SlPl-
? mmd xT mfq chHtI rctm. cx
5?TM qWr. CX'X
V rc# T^ CXC\ TT^chT *., ar.; TTCJrR THTT: T5.; TTT^T rcTTT: -5T.;
Mpdcci xf itTTcT *T., F5.; TSrcfw^ Hl<>drc.; TSTCfw dlHHu-Sc!>
TTCpHTHTT f^rcrcrcrcpT rc., ']U|<JcfR3| WT: qtm. C.?.
^rtar. c.Vx
H ??.; $IK5lfcOIR^: rc# CXC\ UKuir^'arcf Trfe; V, yK^dH...^.; ^rqgciJToiTTh FT^W 55., *.; TTSTRId cTCTT azftfa

yrc%T ■gTFTT%cT: zjfzTT. d.^K


^ i<;<l=w?l ^TsTT.. .<T., <^., W.; £<<f 55FTF1T ^TST 3TH5T5T 5T. Tj5*f
^ <TMpdd:eT.; ....faezrf xf tj,- ijfasiT cTrfTTC^TFT c5<T^ TRpTcTH I
SfHTFIT ^T 3T(h>1$1 i|Sl^KuIH. ^-i ^rfTCR slfil1]} FTpT dfss
*HlHaqHuiicw< ?i5iiui ^ffe.cH<iji hIhi.

I^TT^TH I crfrc^RTCT^m ^TT^FTTWT zrf^T. CX


^5 ^lf^TT. Tjfe^iT: ^TCToJTT oTCrqTfTTcT^T., W.; cZff ^FTqTfTTcT ^.;
\9 rc., , rc., 5T.; cii<lqi'W?i<ii'H<lq>T.; FFT m slKulc<]Tt>l <ri,l$ll^l
^TT ^FT 5T.
fcTill^: rcfTCT. C.'C
?V rcqfan^q...^; qnfxfr ^a|3T TWtw^TCcq m 5; dui^WdM
c rctar. d.H; <m<i<w>i$njrcmrc.; '<Ww$«<w>i*i...*., 5T.; yfaonm. Wl^ m 7T.; Rfrcr 1T.
rcrcn rc.
Hcfm^: rc.; *iKHd.tT¥ yficw TRTFT: M^oqd rc.;
% *ITCRT rc?n ^T., cl., 5T.; tTTRF '41'lf'lf'TMdl <5.; gTT5cjf cTFprcfM ararrc’Tr uhPwk i
^Kuu '^rrfrc rc.; trrcR tttekttrtt rc.
rcm hkkm mfM Hcidis f=h<lf<idH ii
« ^rfnrT. c.%
U rc., rcKn. d.\s; 3TMF] T.; 3TMHTf: ?t.
TTTC^T q^T sfoR: TRTfq: TTCpR 11 <1^. C.Va-lt
rcfTTT. d.Vs, IpFT HNsfswn" H<hffrlcl *T., c5., W., 5T.; £Sdld %
% TTdd«slKui >i«io|<iK4<H cRff...jR|arc *., ^TRt ort^FT
5|%...cT.
TT *T S?IcT 5T., enpMrcTCM 1'+>i$k<hhP=i<-ih^ I rcrst ciTMS
U 3TTI53 ^rrcq^ <iicisiHW5 rcrc *r.; <jdc5^ci t.; rcrf ft.;
cTCMTKcrcTTRPTTC I qwl<] *jp>ci<Hcil<i <HM<HMHq<-H<h I *TK<M <1^1
g.; ^rcwg ^...^5 rccf 5T.; 'dT^M % ctcT rcjct ^.; ^fc5
qfeFi: cifedRii rc s?m rcfm. cx°
f^clH ■qf^TT. C.C
^\a rcr>cTTrcpciTt?tt^rc., hkPtHt., rcrcm Hi<>di <s., 5T.; Mi<>d...WR
^TT. C.C\ dicisicw?i*iad *!.; fcjfifajraf.... 'mclST-
...rc.; rcrcm rcrc>crc*TT% rc.

^C drfrcr rcTJ?cR>; TTRmtTT; TTcTCTtTCTT qTCcTrc.; TlfegiT: gT^g^afFrrff


rcafcT rc.
■q^cT rcfTCT. C.K
39
38

TFpi ®T|5T: 7HcTR ^fhTT. 7.7


^ 55.,3T.I*.;^T#T7T. ^?<T%,*mf^T.;^T*nfecT?r.; ...Rirfnr

WcTRTfe 7TRT^tf%FTFT fe#cFTT: I


?o TPt Vdcdffl 5T., TTfespr 7T.
^ffe H^TdRF^mH^ fe FPfFT 11 ^TT. 7.3
37 zr, WFTT...TTCT cj T; ...*teig <*., 7T.; ’JtW: «1^ =«§ocM<ld
V? ^^...7T^srtR^g.;lH5Tfe7T^^...5T.,^iFi...R.;
W.; R: TqTcT HuHWKd ^cTRlcT
ITcfr jqifdKil 5fff Wi Rh-IT. ^
37 3TT?FTIIRFriSlfe c5ni ct OTT Ijg ZJ; 3ri«HiHK’Jiisc« ^fel:
*7 3TcWfe5., FS.; TT5TFcTW5 cl.; 3T??TcT FFTcT fer^T 5T.; 3W

FFF5 f'lcHHIK....R.; 3Tat|Tt)MMc6 FTc<T...'§FIT 7.<a


tt^ T^ TT: ^.; 3TFTH^^: WrT WTJ^ doHiH =11 I
V? TSJcTTJW HHI<+Jl?i HH^-4 TETRR^T.; TJWfHldiKMfjfyjTJiWlliFli
3TRH 1?T TraiJlrtcTSI folcTRTcT 11 ^TT «.V9

?? ^KdgFTt: g-., ^ TTtTTT J*JHW<i<3 'T^EFT:


^RR^TRETTgW zfhTT 7.F,
fJcj'KJJ§fcHlf?Fft 71, W, ’TTFHT TTT W^trfel g RRRTcT R.

c5.; 3RIT ^ tJ >FIT5?JMUM<T...'5T.


3V aTFT^T TTMdlFIlfF^.; ^TTTTcDKTlfM «Mlfed:7T, 'pKiHi...^,
'IT'a RFTT. <i.V9; ^FRFFHi 5.; W 7Tc4 TTcRFT R^Rfe
?p] TTifer c«h^ Trt^TT.
V6 ^f§T. H.V9; RTJci WRRSFT 5T.
^TT 7.7; h-^hWh 5.; HTT'FTcTfeR'cFTT
VV9 5T; 3J^.?q?.?qHci«q 71. H.; ?5^FFcR*T T.; ^fhn. <?.£
3FT T. HTTT% 11° 11 ljdl«i felt ^cTH I 3TT dfRE 3^FI IHTTFFFT
Vi ^ffelT. <?.<:; RcJW* el.
7T.
V<? TffTR. 7.7; di>l<MHqi6«4i...7T.; <Jg^d<Tfi RTlfiJfd cTIFT
3FT T. *V9 Sdtdl^wi fesfyd: 137^ I
<<o cfecTFFpi KTHmfd WIFT5T Hf: §im. 7.7
3TT T. 7J7cT% MWTf|!5TT I K 11 #T fefedl ?T?T: TT
K? ^RRTcT 71.; ^.; TftTH. 7.73, ^K^Id ■RH...5T.; Fci 3FRRzncT
?dic( JHlehlf;l:«,jLle>'*«'d I H<hj d<j\dlWNHK'Hl<T?MirM <^ct'M<TK
TFjffsTci 71.

^ RHSfRT W.; <J?n-|<<iHHlIJii6 'd<]JoJjd«Hjy R.; yiyi. <7.73.


gfecTSn I TJT. *, Vi^-H'sidlM^ fefecTT^IcT #T^-
S? ^ffOT. 7-73; TTFIIMHT fa'chftJd FS.; §5RTcT...§R%: R.

3^ <J., irhlT. 7.V; •dWWHFT clFJTT TR«IH *; dWWHIH TF


<a* 7T.; c=5.; W.; 5T.; <*.; TrrofRr j, MKW<J|Md ’ 7ftnT, <7.73

<aM TftTR. 7.7*; Wcfpr 73<TKl4> 5n§ 71.


F5.; 'PF5FJ3T.; Wf WR.
^ Tffan. 7.7V; RifRT 7i. ^r%; rnTidrflfe <j.
?V3 HHd'lWT TTMW7cT R.; ^HlKI ?TTcRT <yqirH<i<THH'<fhTT. 7.7T
KVa <?. ^TTRT 71. cj77T%
3<c RRTT 7§c5 TT.t <5., '5T- TlferT 7.7; HlfRT ^ 'JTcT%.
HC HlfRT ^.; Mfe TTtm. 7.7<a
FPjfeTFpr rFTTW.; cT^TTsP]fe3T.; FcT^ fefertj^.; TFptfe^tcra
40
41
HS HpTT. MlddlH^lTfcl *T.
vsS hIht.
vRHHKHfw d., ?T.; HTHTcHHH^THH HtHT. VV*.
V9V3 HH?VH TT^TTHT H.; THTFH TTcL.cT.; ^JdPfclSHRIcHH HRH
HtHT ^.^va; HfdH^H qf?TT; vj^ldH: TT.
Tfd-HVRUIH HtHT. S.3°
^ HtHT. T.^va; HlfRT H iJTd%
V9d HfHT. 9,3V, TSTTHJdHifHHHci *T.; i*jf^HHd H^ ^TcT T.; %-
U HlfHT H '5Td%; dl6HlrqrdHdH c*., W.l HTc^fd f^TFT TTOTm-
H«TTcT 7T.
TTHdTCJHTH 7T., MlrAlci fe?1H ddHFt d(jul H.; TrleHlcdfci fd?1M
W Hfar. 9,31,; HfjddTi CT.; vmctdfHeld-dd *T.
TPpiT WTH^d HpIT. %.\6.
C° NlfnfntqM'jTlHH'.; H'i«icflHH...RfddHHydH cT., W.; fnfdHWH
HTHT. %*6; H$cHlcHdl d.; H^sfa H.
7T-I THdH^TFRJdHH HtHT.
E.H HpIT. %X%; &sftTTqd H., P’yHITiKcStid H«JI+dct,fuT% TT.
C\ h)hi. ^.3S, dNTlfcfd H., dtfoTHT dRT...H.
f,S, ?1HHl3 HFFT^ HI"IHIH HdtfH^ 'ZT.; HFttd T.; ?1HHc5 Hfu^
CR dfedfHHPTR "2T.; HUtfHHH HpTT. ^.^C\

'-t ‘tIhi. ^.3^; 3iichmh'4 'H., cd., "5T., HTdfHUTHSlH H.


HdtfadTT.; dTcdT HlcWSId^ muiHIHH dfcdH.; fgdF^ M|U|K-ITH-
<iV HpTT. t.^; ^JkHfqcicifs: m...TTgdH., TpiRTT fefETfe: W-
HdtPld HtHT. ^.TT
TdfH: TTHdd: cd.; TJTHd ftpj„.g.
^Va HfclT. <{.H; ^ctcT HddTyii PT., ^T.
^ d'kHiy^'^Tni: f?R: HHTRVfgilTdH.; ...TT^rFT%T:- T<lKdlH^ld
%6 ffraTcT#THfw iq.; fjlHldf^FRfw T.; fjl'sHHcfldHlw PT.;
C^., TUdHHTKHTgnd.; HPJSH., Tt^ftiftlT: HHH7T., Hpn. 9,3\a
f5iyid-dHHl1V?t'?T.; tfRFTt d'l-HTf, H+TH fdcHHt’HtH.; ^'IEiIm
Ct, h)hi. 9,3\a; HldfH: TtftnFTTH: TTHdd: T.; Pdidl^dHKlfH:
nfcrT. *.To
HTHichiphchh: cd.; TPJdllfH: TTHHTd: d.; ^dHRT ■?!.
^ HfHT. VTT; 'HRPTcT H.; 'HTPTcf...cTcTHTcf cd.; HTTPPrf Tddl
C\3 vjftct IJTH ?SdT RRTfddT TTHdd: R., d.; tJdH f^r fqcT../?!.;
dd ftld...HpTT. 9,3c
vso #rd eoHdied H.; FHW...T.; fddld4fH...H.; HfHT.
CC HiuKi'ict^cK: R.: RpflHPtT.; Ttyf TrtHKHdid^i cd., d.; HHHHTltHT
fHTWHrTftHH d.; HTftd H.
..dT: ?T.; ddTgdTHHd TTT^IHTfd^cR HpTT.
va? HTHFkHfWTT.; HTHIdTFTHTJTTH HtHT.
<it R., dT., d., 7T., HkT. 9,39,; HSTH T., HTHTcHT TTHTdH: H.
vaT HTTHTT T.; HTgt 7T.; dfsrtlid H'., H*HTHTd?J...Ht*TT.
HfHT. 9,39,; Hd HT dfd d|H THJuf H.,
V3? HfHT. ^3, HtdRt5pid5?T H.
3TR '3Tel^d Ht TTftRpHfHTl^d IIVT 11
VsV HKHIcAfd HT H., HfHT. TTfFHTHtfd H., d.; dlHHic*ffci

Hls?its<; Tt^cFlf^3R:HHTKHf^T§Td I
fTcFTcT H.
pTHdPJdHRTfH: HTHIcHKH<HH: I
V9*a HfHT. T.^TT; H‘]uia'ldH ^TT^raH ql*ild<fl Td^: H.; TPjfrafrTH
TJd H!KH cra THjui^H^d IIVH 11’
c*.; ^ratf d.; HMu'N'ldHftldd 7T.
?fd vl=t>*H: ?7Hd dT., tJTd%
42
43

TJ., R., ?., '5T.; RtR. ^.*°; TJc^MMl^d T. T7., 3TTcHRfq cJ^RT^3TRTR *T.; 3T?TRTfq T.; RHIH'JH ^.;

<^ 'q^TT. ^.Xo; ?*., •Jltac'TH ^T., 3RTFTFT ^T <4gtTT wJHlfH ’q.; 3RTRpT H^-HlgtHMlfH rjHTTrTHT:

<^3 WR^T., R..7T., ^T. S.Y*; H <T#T...WR ^.; cjr^TT-H %RT. <?.V?

qgnfq^:TaToriftr4^T ^facT \\o W«Tt *T.; ^rTTT^cPTR ^%«Tf...T.; ^MdlfH ^...R., 5T.;

U TT^RT TT.; ^fcRR % ^HT &., °r., 5T., ^ff^TT. ■gTRT^cT#T...g TT., 3tM"4cTIH TRTt^ WR..R., ^TT^cRR

<Va ^., '5T., ^ *TeR: ?., T., ?T., fTT HFRT ^«ft -FRTRtcRTfR c[ 4T4T. 'S.'tf?

^S, TT., ^., 3T.; ibc-icHHcdcT fHcRTT: T.; 3RqTT? <*>Hiful 4>tf>9J-4iH m ?., c7., ?T., vaftR. %oX; iTiqfTHRT T.; RfeT

R.; PTR tal: 'q. \U 'RRRTf^srHt q*TT cR H^Htffa Tf.; tRHR T.; 'HcHIHfcHMH

^V9 RfRT. <^<a; 3R^^3TrfqcTPTWR^.; ^incM^WRH ^RTT..,W.; rfcPTRlfR^FT 7T., qtR'. ?o.^; RlfFT 'q'.

R.; WTH 5. R^...?jfTT: TT. «7 'flRTTHl R., R., HTRcT R.

%C ^T. VtV, ^TFR^ "5T.‘. TT^RTcTt \U 'JTRT: Tf., HTHTPRt TTRTfer R. RJcfr TRTTf^T 'fRIeTcT:

9,% ^ftaT. ffH'iHHJH9%3t TT.; RfRT R.; ^TcRi Wa %tRT. \°.^; TRRT m'ItM R.; TFTHRTcJ 'jiIhi...1^.

^oo TT.; y'I^IHHc<s;<4T; TlfR cT.; ^TcT%; ^cRicTR^S^ 5T.; m RTRTcRfRTcft: TTRTT THlfa: TRRTRR: R., 7T.; feTcft TTtcR TRTRI

ch^HH^ ^fg\..^.; ^RTTTTZT TR ^fe...qfR. t.tS, cfRR <fl: 3.; TTtcPT THTTO: '&.; ^KicHH fT2Tf?T: TTtcR iq.; TIFRfR

M ^fhTT. <^V9; TT^ fT5R...faWit 5T. fT«TcM TTT RTlfT: HcH'llcHH: %tR. \o.?

*o^ q<IHHRcnfff tTTRcTRTT...^., 'cCMHKt R..5T.; H'yMMHcUW *J ^., UV9 «TR RR RJIcHIH g'., tH|i|y«TT H«llcHIH clcT, RTHRc|2TT cFTT 'RNt.

■qhrr. 't.t'3

?o3 TRipTTci ^T tnFRT'q., TRipTTci ^ HlH<*H R., TMI^tIHHRIIIH'WH \\6 UTIHHIcHH TR*JI<H HMVTIcHI W 'JRcTT., cf., TJ.; HMWIcHIH'MI

■$T.; feRMciTKKHHHT-'fR Hifn'ti'R. 'JiM-ci TTR^T TR^...^lt*n.t.3<£ H%T T.; HTI-tHlcHfH TR4RT HRRRTt R«TT *RcT ?.; HTHIcHfn

^ov -qhTT. 9,X6\ TR TTRT -Hl^-HlfcrR 5T. RRTTRT HRRT cTfecft H%T ^.; «TR%TTcHfa TRSJRft HRRTTcHT

\o^ cr,7T.;TTt!HF^R !&:...TTT^RRTT^^ ^RTT H^cT qfaT. ^°.3

?R3RT.; TTteRc^T...T1FT «IR TFI$R T*.; WTFTff?TR...HTTRJ TRT ?TR R.;

5rzr qfar. 't.-W TRT ^.; v^TPR «llgJ cRTTcHR TTcHfTRRJ

^ofc, H^.IHI'IWqTiR: 'R.; WHlfn^ 5T.; FFT cRHr^.; RT TR cj W° lA']uIHl4c| 'R.; y^HHKIH^H
5T#HMH4H ^.;
R.; ^jTJR
sl^fH'pT TJ., 7T., R.

U\ RWR.

^o\9 R.; tIUT*! rjftlfT RTfR TTT4: R.; ^TT^ tIIAh TTTRT WTT? TR: WTRRTRFt %? TTHTftT R.

T.; RftT % RW: ^.; ^ W- S.3° SSH’ttad'K Hlffd T.; ^JTcRT R.; 'JTcRR't

^o^ miHHcTcT HHMTT ^., ^., ^Tlf^T C*m TfTcT% ?T3 f7THRTf5nRt33t W.; feT3TcNtHHtRT 7T.
45

44

?JT.; ^T^FT fc|dK<H#d?T?T ^ ?T.; ^Pq^iwwj TT ^T TT^. ..5T.;

feFIK44c| TT ?Tdi|fddlfM<n?T^.
W«\ 7T-. H*^n<fcH ?T.
?*o flHHdfoTT: 5T., 31-jfdgfd ?TT Hcq4n^<HWHlfed: *T.I HlcH?1H-
^ 3T4 *c5faT: ?:. 1JTcf% HtncT^
KMpddtT 4FTT. ^.1<o

?V? ffen 3Tf4 d4f?T ^ 5T.; fdcd+MTfn ?TT €'*eH ^ddl: wVPid % ^.;
W mfrd ?r., ^., ^4 ^.,
HdTd.Mff*n ?TR Z%1 &., nFTT., W-*°
^ ^TTf^cT TJm ^.; «?FR ^HI^ c’S.,
W Pc4 ddt ?Fn t4k 3.; ftc4 ^4 ^., 4t?n., W.vX
^£iii4l'iA^ffi nf44TT.; siept 4t'i4df<* Tfns tt.; ^&i'i wm4dR;
^dim?T?r., ?n.; ^Td^FTT?T^.,^FFitfnntna '^^4444; 44tt.
^.; TJ?T?^nfe4 t?t4 4tITMKT^4^T|T 44TT.

W ^4 TTrT4m TT.; tfrF 4tfd?t?r., TT.’. * ^ ^^


#T dfaa#dTnt 4|IWU4 dtjdl^TFT: IITT I I ?T., ifd df4S 4l1Wui4
^ f4c4 <^#1 5f4?T: 'JT.; ^t4?T: ■<?.
^T^qfcqTZT: T., #T gf4s4%?TFTFRTKt dTTj4l«TFT 11 F5., 3R 5.

m^m^KKTMifHJidM. tofqnrf^nTiTO ?r4^ WTMTn-


^ 9Tm »m *•. *•! * ^ W1^ ’FTn3TT...?T.; F* ^4 T.; *T S4
mriKji^o'Hi&g ^FmFFjc^r444 tscft T5n4 tt.,
^Tjpnfec4 44iTT°!TPt h<1tW: 44tt.
dfaadHcHtt IIXII TfT.; 5FT ntnW gf?TS?tfe?TT
US ^nr^iT^TTM^M^.;^- ^.^TT^ITPftWZTTcT
^MIHT 11 »ttd.uJIHf4 ciodi 11 4l<lM I lo 11
cT.; ffxzf^ jTH MMWTftT
^ zi ^4 ^jdlfr?4 *T.; h«4cH ^pnfiTc^T R.; h«4< ^pTT-.
* * * * *
zra4 ^pjm.. .'5T. •, *t!i?t?t. . .■qfereF^r «HMd: q.; ^?r^ra^fe^ife4

Hfa'MMpTcT: 44TT. W3C


^V9 ?t4it. ^.3d; f^T WTf?T *T.; n?nfeT 5T.; 4fSF*T...W^

pH?dfd <1.
W TFqFaqTnfe^nT^M^M*-.!^^

3T*TFKTfer?t rnrt ^TXZT^ WJ UuT5nf?T I ?c*nfenfe ?*., 5T.;

4t<IU34Hf45 TTtrtT jTHTWTOT: q? 11 ^nf44 ?T.;

ZTUIUsmdftK jyj4$TFfTT?TFT...'??,TTfeRT 5T.

3i^Hdfd?r nnt m P-i^ifd i

41<II<2<IHPK ^°4 Fft 11 ^cHiPd.


46 47

^fH^ TdT=NuT d.; RgicHT'ft'H ■&.-, fHTdFTTFFl d.; THTdFp-

^T 7T.
7* ^TaUldTdiq^lTT.; rqHRn<nK«T»: T.i q<l--ii<«il
3
Hd<lcHT rcJHgcHHIdd: dT., cJdTIPTf % Hd^lcHI fdH& HdHTTdd:
3 d., 3T. ,^Tci'*>M)'ilH<^‘Hci ^ ofJWT I
d.; cJdRsdf % HddTcHT fdHEHdHTfed: TT.
V TJdFKfddfHd: d.; WTO: F5.

H d„ TTf&fo: ddd ?M: TdTd...d^t ftdfd: T.;...dtfT ftdfd: c*.; TT.; #TdT.

^ cH., 'H'leH *T?T: d. 33 TJ?H#FTTI., T5.

V9 ^cT?T cd dcfT d. 3* fcVK^f H., cH„ Tfc: T.

d d., -JT., ^ HTddH I 3H ^TT HIHHJIT^ dT.

^ PwTtF: d., ??., Rcdc^HTd 5TfoTT. V1? ^6, nff^Td TT., cH.,

1° d5«dd *T., c=T.; ^fflS'HftdlilirMrrl HWMIii wfeTT. YS 3V3 3J3»dTcHfHddH H., PI^^ciicH cH.
3d 3TRdf7T...9HFH?TT H., d., 7T.; 3TFFTFTd3Kd Hd....SFTFH?TT cH.
« Tgfdf# UWM «rfg?TT, V.^, HFR!l'clf«T'^ ?. afUfd'^-dfHd^;
3<( F5.,'?T.; ^d3FTT3Td^T3T3THT^^T.,HTTTdTT^gT.,3TH%3TFTTJd%; d.
f^TTdlfH^H^ U,.U; FRf^TcT: d., T.
cjfedl^l^idfg TTIcdT H^’SdT d«TT d.; ?TTc4 M^SJI ?PTT F5.,
Vhic^G: TT HcilcHl...Wdl H=lci d.; ITFd:..TddT ’TcTTT W.;

?3 *T.; dd afdfddT...T. d.
t H#dTdd...TOrc#d, *T.; TTd TTTTFZTd d.; £d Hd.-.TTFd TTd
U F5., $ddH^fd:dl#; ^ dd?pTT. aTTTjff dTTTTd TTTcFf H#Td7d

T?pTTT. HTTFdd ?T.

^ 7T., '%M«T...-gT3K^gziftcjTT7T.; xjQlfccj^iKd T.; Tjyiftcj^ 33 ffodtSJ TTHd: THTd 8Td3T: TT % ^H: d.

d£lfc d c7.; tJQrfd tT ydlKdd 3T. 33 dfcJHT: F5., HIFR: dST: TTTFnHT HH. \.%&

^ c7.; ■‘TRTg ’jfea TT. 3V HH \.%% WFTITdHT 3T.

tV3 ddi # d., TfT.; d7dSJ dTJTd ^.; d7dTSJ ,TIfd d. TFJ \.%\3

?<: dT 'dtpTT q<iHI04l...cT HaHl T|.; tT cj<i’HKsm TnTdTdTdT g HdHI 3E, HH ^vs, H., F5., d., "51., dlfTH: T.

3V3 dFJTdcTJ HT fdtfdiPJdfHF ^Td H., F5., «eifq*3: HT...d»jdfHF


d„ d <JTtaTTaTT...cT ’teRf 3T.

3Tdira4>HUH-'Jj#T «ueUlfH ddiHTdH dlJTOII: 7ddcH., ijcj^Ti dT?I- ’JTd# d.; d^jfd-KH: HT...sPJdfHF TdUd 3T.

16 frddtifd fdsITg ^JFTffd.dHTTT fed: H., STddTSJd mg...dTT fed


dT<uTTdc1dlM«ll 3T.
%% TdTT c^ d.; HfTfqfcF: c=T.; TdTTffiT dT%FfcTTd d., F5.; STddFH TdHT fdgtid ^TTTdddTf fed: d.

WHIN ?T. ^ F5., TT-i TddFTt: d.; TTHH dTTdf Tdd...T.; dHTH % d.

Vo ddcdSJcIdfdT TJcFT d.
49
48

V* qfen^T R ZJ., FS., 7T.


V? cT5TTf*T:
^ rj., cT., ZT.; TTFKTTcT T., 3TWWTffTT%cTT TRT
^IMTTqpifT: zr.
W?irl: RTT)T=F>T cj '1lfscr>l I
V? c*., ^fRTiPWTTT&PZTcT: zj., ipqq: j.-, j^j$ ^fjq-T..ipZTcT:
W'M-TlfScFTfq^ TTfjTTW: wffRrT: I
^.; 4>qi m-Htiicisa: 7T.

VV fa^lMRWiMld TTWqFf rWPff Zf.t qpfijci q^cT c7., PR:


^1*^ iq^iicicHi TTFt^TT: • I
FTTcT.. .qPTFJrf cT.. 7T.
fr^FWT Tra^Tf^cTFTT WfTfrTT5^tWRFT ’J. 38vs
Va cft ^T ^Tc-Wllj^rij ij.
‘jprarfq' fc^ «<cl|c»M fofadl t?H<f I
VE, TT^ R +lc»q?l,ll: if.
3TPTT TRr|Hg|^dc|cTHiqT “3PTinfa" W& M«1lc|'TT tTTcPTT I
V\9 cff^T ftT?T: R.

VC ?T.; TgJT^'H^difM ~?R., ?.; qgTTfqzTcllfq TT.: WTTgi^-TdlN


’TSFPT TPP ^J. 38va.
R c*.
e,\9 T5., zr., trfwfcfrf cTrwfi m ptt r., ^ ^rafqf rfpttut cj
V8 ^ TTFRK^r g.
Mlfew T., TIRg Hlfsw: 3T., 3=T TT#TT TPP. .
•a° TTfeT W.
^C TTtR. *%C
•a? -iiR<i ^.; TqTTfq^cT WT:...^ >jfd<*i| 51 .
Tltra'. ^C', wpff RcTT T?T.
c*., '5T.; TTfewifT R TTftT: Wlsjlftl...^.; TITT: Wlil^SKJI...T.
V9o cT’|<To<Ti}fK<l<rK[ R.; c|PTo!TiWRcTtn c5?., ^., ^T-
•a? W Wg: q.; iTRff R 'T^g: ?T.; RTTff ^ TT.
V9? qiffTT R.; TpT<nftlcf: TT., RTc*J«4 Flfag RTWTT^icT:
R.; tt.; fci^fq =it tt.
TfT.; WTRRRTTRtTT: ~3.
<aS TJfmt^TrTif 1T.; cH^tTM T*., '5T.; RScfqpjcTuf#: W.
\3^ PlfTcT zj. 'JM%; li<iu|i?i'mHM2TT <T., W., '5T.
SE, ^TRT IT^T ?., c’T.; 7WTT sJK?l<W<T: TFT.
\3? q., <5., RT51FPT T.
*a\s W^T^T. ^JTcTW; 3Tfd?|fd rT^fTMH Tl»fl R^T.; 3Tferf?T cT^RP
vsv cTFTczf cfpnrf *fj: =pT: R., 7JTcITFS
W.; 3Tfd?lkl ti^M TW: ^., 7T.
v^q sjqrgf flRf R.; Tttra. 38V3, Wcft ^...1^^ c*.; »fTf
\C 'TlfTTT R.; fq^H W.
TfopftTT.; ?cT: Tn3TTT TTcnfiJT <mc|q^dl<li ^iKqifnwcccl^Wl^llfl
S8 'ilfw ZT.; cjcilgta c*., =Fl^T 7T.

S,o HlRci ZT.; qfqiNffcRTCFT: c^., ^., ^T.


\36, 3TTW5f...f^IT^ TP<J ZJ.\ 3TTW7T T.; fdtii^ ?>.\ fasiT^I TT.,
W R fWThTWTW ^RTUT R.; RWFTT RR?JI S[T^TTT5FT: c(.
3TTW5T TRTF felT^ TTRP. ?8V9.
W c|<irH=wg Hi*f<^<>H4l<>HHirHcw R.; RT%%cT.; qcjRT%g., ^T.
V9V9 ^cif<<j|^TTR?TfTPTT: qmiTcTMcRT: R.,TT^TTfpTT: T., ^HKrjHcla
^ 'TrfTcT R.; WCTT T^...c5T.; ?RRR^TW 3RPTrq^: cT.; ^lcZTTToq
TTPTT: c*.,TJ., ^T., TmTT. WC
RJPRf 7T.
50 51

V9d TFJR. ST<f WTTrT: ?T., TfffTSJ^ ^., TTffOd 7T. c|Rl TI H 'JHI...^.; cTPjf cJFt ^ H ■JHK^ ‘IHH cpl: 5T.

Va^ Tj^l^Tg^: TT^ ^pTTcTFT: R., TT., oT., ?T.; T^TT T.; R^T '%T...r,T.

,l<,^,l4^: ^TST...TnTof, 'lMH T^y ..,*T.; <ihh ^PTTTPPT c^.

6° ^., T# TTPZTT: WR5T% ■q R., 5fR|$M T., 1119 ^S, TT <id°M c^.; Hi?l ^T cT.

^PPTT: TM TfW: MI44>eM9 3 c*., S5pT...qm^l 7T. Sva r*., W.; fwiKI TT mfhldl^ V.; TWFFTRf tt TTFf RT T.;
6\ HMMx||?j-Hlcl6l: ^T.; m T.; FPM^HIc^i TT.; 5pFTT: TTTO KTT5ff g RPJ,...5T.
1.6 ^TTFT 5.

6R Tlf5T^TT%TTFr^T...Tr., W.; TIT^ TT^ TTFRWnrTTT: r*. ; 5TT5Pf ^ TT5ff ^T R., ^., 5T.

m*- ^oo iH6ifdM6|:^ HrqMd R.; 5TPPf?T^:T3 r^.; 6lfnM6l ^:T3

63 ^prpPTW ^TTTETT R., TT., TFfT tTTT^TT cl. 5., 5T.


6-6 RSTcRrFT TTST R ^pT^cf TTTT "^T., 7T., f^TTTTTTT TTCTRe*pTRR TTf[ TT.; M hikci ^.; fsnld cfeT TT5ff TT ^TTFT 5T.
f^TcRcRT...^ 1 5ppte TTrT H. cj<j8I ^pTT5T: TT., c^.; ^FPRFT: R.; ^PpT ^JfOd: 5T.

dS ?T.; FTRTFT...cFTgfSJT % rTTT *T.; RfTRF VPT...rFRSTSspTT fe rTrT *°3 TFTTPR: P5.; TFTTRPT 5T.
T.; ^TT % TT: cT. 7T. KV FPT^c5.
& TJT3 #T t}5 TfFqfeifffrT 7T.; rf£ TtRFTrffffrf 5T., 7T. *o<a TfrTFT: FT...R.; TTrTFT: WFT FFTTTPFT P5.; FfPffFT TRTrT W.;
<iV9 3TTTT2T MKoii RT^r'JF FfSFMRFRf ^T., <kiuiqr+.0 TTrTFT: FTTFT 5T.

c=T.; 3TOTsfr RfF ^T >jsf ^TCWTRrT W ^.; 3TF RK RF^rfcT ' WF.;' f cj TrarTT ^:i<ani
’JE FT&MorrT FF5 '5T. ■HRcT c*.; TPFf ^ TT^rTT ^:ff§rT ‘‘TRcT^.; ; TFFI ^Rrt M^rT
dd W fWrlW R., 5T.

6% ^.; Tr4f^RTT...tT., w.; ^rF iR.,,T.;'TiTS^TOF rRTTTFR. ?oV3 TSTFI^ ^T PFPft R., P5., 5T.; FdPF| ^T ftFPTR: 5T.

\o6 R5., cT., 5T.; WpRPT...c5[RcTT ’RrT R.; TTR^R RR FRIWSJ

n-fll'rlV w TTTrtTST Miari dfsncHH I ?TTR R^rT T.


%o ^FJTTffeR R., c*., ?., '5T.; fqfrT fTI^I+Mlfui...cT%P7Rff?JR * W etftlKTffedWi 4i'l«w4 R WTTGTPT: I I«a I I R., 3TR ^1%^
TFTR. %o^ •zfpRTit wfrarPT; | IWII T., MdMMH: R5., W =flTTTSTi%TTPTT
W R., 5., 5T., TTOcf. S°3; ragi^RTfF T.; RIFT rT. MP'PbiS WTPZTPT: W., #T clFTS RFRift wfhzTPT: 5T.

W RT^TTR TT TifM R.; TOTPT 'grffM r^.; rTIH41Mlfu|...mr


* * * * *
^TTR^ 5.; ■gTTTSTrT 5T.; 3FT cTPTf Tffrq?T TFTR. %o^

^5 HTPTf ciitFm Rgrf R R 5piT...R.; RPTf Sfff ^ ^iqf...py.; cnzfTRFT^


52
53

^ TiHH?4fcl qfafa cfaq.; Ttq5#T wfHr^ cf ^ TT^J c5.;


HTlfa^ WI •*!.; T.; W.; I
TTT5^T fw TT.; TTWffd W PTc4 cffa qwfa cTcT ^ 5T.
?. H., W.; «tmrJ qfad ^T.; hNh HldH T.; cwcrJifan^'Wcjfawfad^7T.
^ 5T.; co<HI<H sjdHMTJMWej, TT.; WITW+'WlfT fafe rgfaTTWT T.
3 fe itht *t. , h. , ^.
R5 M>l?lHf<cifa5iT5?TtTT.,5T.; d>lilHfr^H!iTt c=5.; ifatcT fr^TfeiTt «T.
v ^nfenr.; ^rarf^nT.; ^rf>: tt tor^.; qwT^. Jlf*u|l tt.
^Kyrxn TdlcHl^rb %TT: q., c5.; dqfafa|<<fe><<| MdldTI<jTht|d<T:
S TT., *., qif^T *T., T3Trqfe fW T., TT. ^.; t Wcqiyfrb faTTT: 5T.
^ TT.; T.; T7.; ^#TI
^ SI-ThIhI WTicft fr^W: U?iw4 q.; ?cTfafcTfa..OT T.; ^Kdfa
V9 =RcwffafaTqfafarT fafaT. to.to
TTWT^ fa^q ITTTTffa c5.; 3Tld>Klffa'+il<icl fa'arfa WliMcl 5T.
d faFTTcT?.; fad«j TTHglcHlfH'^ilfaHdlffa 5T.; W^T: TT TTTTjTTcH
^ fe^fe xf faHK^TqT^TW^TTTfar q.; fafeTffat Hfe:-
qfaic^ faf'icfe -jffm. ^o.^o
w^srqrfe^TTfaq: c5.; fafaqft faniqg 5t.
t ^nfa ^ ■?!.
9VS 5T., fa?i«sdd<H: 5Tra H+IJWfd farTTn q.; fe'THifadH: Tflffa T.,
t° ■y<fa TTHT •tlcKHI
qrTTTT
tl dl<4>H...HdlrHl M>lH ^T.; cii<«ti <J...dlrHl «wh...?J.; clU«h cj 'd'ffacfa RC fajHifad q.; fajdifacil cT., W; fagTffeff T5T q?fa: frHJlffai^; |
WcqT WTfafecT: cT., 3WTT ^T dQfafa FcTFJ: ^le-tfadd: | dMI'IHidlH TT^Fnjcf fWffacT: 5T.
cTTT^H ■'fafacH ildl^: ^Tc5fafacT: 7T. ^Ct TFfa q.
U -ife HlHlxfa faTT fa*WH9l^ci 'TT^T.; 9T^cf Ftc5.; fau'lldgi^d: 5o ^TFFTTfa^rfauf T^q.; ...3ll'mifaHi<id«j|...qTTYPT: c=T.; 3TFTHlfa+
THfafaf T^...^.; 3TFFTifd* Tfafaf 5T.

tt q.; cTqFFTfcTTTfaWT^cf T.; cFITWIlTFT<pwfe <ji6JJ|fqi|cd H.;


cFTFFTT^TTcT fe^RFfe W. cFTFFTidlcT ife'HHJfa 5T.
I'#' IFfa TJTT Tj.; MUNIflt TT.
H 5.: fett^fH^d: 5Tfa ^feffaldfa ^q., Tfa^fa...s;^<i=W<lJdf^
IK cTcT cTS-qifH TT.
T.; d^far^n: ^fe<fa>|< fe? cfT H.; cfe^fa^d: Tlfa
ffjfa TTWTffcTTfiR...-?!.; ITfeT <*.; TTWrffcT Tff^T 7T. 5^HicW< TT^ % T?T.
T\3 ■dcjdullf!lTlcM4> q., <5., 7T.; diKullsmdgfai qcjfanferTTrqfe W.
35 ^., 3Tfai<diHHKd<HT5f^rfafacTreTT:TT.; TfefarTlfafa:T.; WqTTfef
\C q., PT,, W., '5T.; Tll4d «w<ui T.
TJcTWT:cT.; 3ffcfi|<dN+: TT% 3TTUTg^TfarFT: I <faffefa-q4d<d<4
Tt lfac<faH fet?T: ifacT: H<Hl^ci TT.; qjMcM-fd fesTTT: ifacT: 'qTmTJct fafaffsfa T TfeFT: 5T.
c5., eT.; 3 q ^5#T 5T.
3TT H., jfde)sfa4<j1: fa}:WTT%T; frTreH5T...gK<fafadT.;
OT^ ^T., 5.; fUHTH TFfa H.; cfe^ 3?ITcR TM5r q dSNHIHlTb:... ife^F 3.; W TfafacT 5T.
5pT: 5T.
54 55

...eT.; fiilsyife'yfM feRT...fisjcf R.; «i'si)lRtrJlll FTSTfT...RTfTRcTT:7T. RlfRT R.; RTcRlf^J^ H.; RFTPTT RRR R.

?T.; 3fNnt 'JiMd: RTTFT H*RFd dMMeJH: R.; R8JRT T. t\3 R.; Hlf^R.; RMTRRT.; tfRTTcRfcRilTRitRrTR

?V3 c^T oumi^'l^ faq...R.; dVcHIUjlHKRIu) T.; RRT SRTRKHl'iiR gffcRrij M<MI*jci H-

TT., R.; ?T.

HlfRT R., R.; TRTR RTRR’RHT fdfRTH.

*T.,fRrRm. t.S°o;R#TR.,R.; ^tTHTOifuigq^RT.; HRWlfw MM 'RRRTRTcTcHRR: ftTcT...R.; 'jldci: H.; cpj RfT:....fecT: oT.;

R^RcTcPpTR: ftr..RjfecT: RT.

Vo JIHkUicWHijdTT.; dMIMHTlH^'H cT.; HIMH^'Rfr'MH'jdR., d'HMHId ^ RfrFjtRRRTcRT T^ TR Tf^RTTR R.; fcTIcRR RTRlffH TR Rt

*j«5iimhh...7T. Hf^cH cm<K H.; RRTcRtRTRiRTfRTRTfljcRTRRiTTHR.; RRTRR3T

1T ? R., H., R.; 3ri<*>k*j*jfdItH'd TRdlHH TTJTR ■JlAd_ 7T. oHMifu|...RiRH H.

Vt rRRTTJ fdiJ^Kd THTRFTfd TT TRR R. Svs R.; fciooi): <Hcf Hcjfn^HR., H.; Ih^jh^) RTR Mrjf'HtM T.;

V? 7T.; M^K^ftRd R.; f%RFRcRTRTcRT R RlftRigfeTffWfr: T.,

f+dlfMT RffTTTi TTOI-M^Kd^K fTZTd: TT.; TT TTRRtFHf TTKTTfT Md R.; fRRTR RTRf? T.; fRRTR RfRR H., R.; fRRTR h)mk) ■?!.

H6l^f Tjft fWd: R. tJFTRT fTRcT R.; 'J6IMicMftRcf TK H.; RRTftRcf R.; Rftflcf 7T.

VV MdKMd: THJ: TTfanfcT f^cMj+ ^-5 ^ Mdd'ld:...H.; ^o r., -jt.; qfc pTOTRf T.; t^tRT HRfRMTTRf RMM?MfVMd|H: R.;

TT^T: TT^3=PT.. .^fWrftT TTR^RT R. tJFTRT K'jfdt+IH) ’JFRRtafTT RcT ’JR: H.

VS TfrM MMRHTKtR., 7T.; ‘grM MMRHH., TTTTfrff R. RVRR tRMTcMFT R.; RTc^R ’R...cT.

ve, sfNrrt: wmmi'ikj ^thtrttht Tnfw r.; 3ff^rt: tert... R.; WfM'ciM^rf cTRRHR.; HqrTTKTT.; WH'KHMJ clRRH cT.;

’gTfSTRrTTRRfRRt H., R.; 3fNTRH ^..TJctifRRTR H. 5,3 RfTJR»RRcT R.; TTR>Ff TTR...H.

V\3 iRcT: TRTrRT ?R HTrTcT tJRfa R.; fd'dfd fRTrTRRRTHT rfR H.; 6,V cRRcRT R RMRMTR

cKHlcf 'dHlod: RRRpjfR R.; cTrRcRRTR rR...H. cf., '9T.; RRcRTRTc T: RffR R.; T., R?IRTRT

Vd ’jftcf WHT: W HRRst 'RMI'fd R., #T 3 R^TRfRtft R>)RJtR RRtTTR R>M...R.

tRRT^H.; tR...^.; ^TtHRR'R...H.; ^^^RTTRTg ^ cT.; T7R RT R.; TTR R#RRI...rrR -5T.

Hl'IT'M R cTtRcT: RfRT. ?Vo. EA9 r)rt %.u.

V^ RTftrT R.; fRftKFRRTjfR...cT.; fefRR^RR HiTRRj'IVM R., 7T. r)rt %.%%.

Mo RlfRT R.; R fdVdlcRI HPFjTFlHcld H.; cTcTf W?fT RfM- R)RT %&.
fd<K)SRRcT HJdH RfRT V)fo. V9o TJRfTTT R.

S? H., VT.; Hifin R.; RTRf&'T fdMlclH T.; TRRT^H R. V9? ’JTRRVTTT5?11R tJTR RfRT ^.*o.
56 57

\s* H., 7., ?T.; 3R7Ycit...<Klf?T7 TT.; 77177 T. FT: T^RT So TqVcdidiMH-d TlfTcT 7.; 'J7T%.
«3 TTR'1pT ift^TrT ?T. Michh 77»pfT RlcMfd H., 7.
V9V H., ^.; Mt 5VI^<<^Tblfe<:7?IT.,.TT.; ?R: TOT...7.; TJTbfVK: ?T. 37777797^1^7 T^Tjrfcj 7 T^TfffH.; 3TlcMMM'
\3*A W.; TlfTct ^STT f77T7 '<]<TMlfed: R.; f7777 R RFTRffT: 7...7.; 3T1HRTT777 TTSFJ MFTTTfM...H.
T.; TTTcjrT 7?7 TT7 fTTrfcT <J<HHlfpa: H.; TRcRFT TJ7.. .7T. Vt H.; 3TF77!t^c^7...T.; 3TTc77Tfdd^cy^a
\9t, ^7771 % fHb+m'l dOd^ldHHM: TT.; Rlfer H.; t|7T%; 73TTc77T

% H'ddM'l dQdU'MMHM: 7.; ^d+M g fd<*6iqi JF^cfT^cT: \^ 7RT7 77^*7 H.; TTfTT H.

’RTlcT 7T. ! 7.; 77T


V3\9 T77 71T77fMf;7%77f^7...7.; 7%It^7T..7.; TJ7R7T7 ij^TfMlH H. ^\9 H., RlfTT 7., ?., 7., H.
\9d tt., 7.; tlf%7 T.; MlfUlftcM H.; sTEUlftcM ?T. \C ?T., M<cM'McPH<,iTTHfY|vjMi|c| [77^T7.;7:
\3^ 3J7R7 fdf«df*7: 7., <f$HfH<l^ci H. 77J TTIcHH ^TTTT 7H5?Tf7f 777T H.; 1777THF77cTT7...7.
£o TTW 77? +KuMMMId< 7.; ^TMTcR TT.; WTTcR 7.; pRTMTfd 7T. W f=T^f 7T 7., H.; T77 7T MTfcT'I 7T TTlfM 7.; fH7 7T T7IMf7c7l
£? H<Td4>W<KI'iTT.; Y777*J?l...rAT7>H.; d<llcM=6^Ki'i^.; 5t^#r fdThd: H.

dl^Ki'l cM<uHHMici< 7T. ?°° 777c6r77T77H^77377Tf?T7 7.; 7F%..H.; MMIcMchfclMHH 7H


d? fTTTTTFTR.; ST^dRlfR fnTM'i H.; 37J7 Hif'Hf'Jct.iS‘iil 7,; dlfHf<<Tr>i,i

%o% 77T fdVqiffjnl M 7eTT7: 7.; cR7 fdVdlfddl ' 77T


<dl H.; f7?7T7di
d? H.: :Md7>d NhHH dM<lrMH ddMITT.; fncH d'JoWlrMH ^Tf 7?f7: 7.; fdVdlfTTT 7?T 7T.
RdMIM T.; nKidicyMI RTcR dMdlcMfMMdMI H., Mlfer 7. ?o? MTilVldfd 777: 7., H., 7.

£.V R., H.; ■oR|-s'|fHcM...T.; H^lfdcM H., RlfRT 7. ?o? fTcTTET ?.^oo; ^c^pi-i: V]fdfdc7 77T.7.; MfTTR T.;
dM clld HchhichIh <j<h<h R.; Mci<i'dtqd dio...<H<d^H.; HiRci 7.; ^Jc^TTTTTTTlfM 77T...H.; ^id: ?J7f Rc7 77T7T7RJ 7.;
dldH cT3 7?...H. ^d-jHici: MMsifn 77T77IRJ ?T.
£E, fciijcllKIR 7? tt.; f7?7lf77T H.; HlRd 7.
?oV ...77TT^...7Hf77f 7^77.; Md'lMcMfM 777H.;
T.; 777 TT^TTfa

JJct fi diqH 7.; 77IMc<7fM ct 77 ^cTTHfdd 7MT77T.; 77TMc<] 7


fqftjHI HM^TcMfr <lf<Md: 5.; ?4qq>d T=RT dlfl RH^THlfT <Hdc| ?T. 777 fdcHiy ?.?oo

CC HMl 7 Mdlfd <l*MpMgf«<Or<n: TT.; <IM1 7 ij'ifd H.; TTHT 7.; TffRT MTCTTlfeHt T.; HTFTt 7RT...H.; TTHt TRTTTfH 7.;
7 t'Mlfv <J<HlfsfeTI...7.; mmI 7 trgfr 7*7...H. MlMldl RfH...H.; <i<n<siqs'Mldi MifniMUTdif'HIM^fdcMIM ?.^oo
L\ 7=3- \\.\\; TT^cTTTTIcTPt 7.,
7., H., 7., H.
7T. ?oS, H., fdcHiM. ??oo; 7T7 7?7lf7...^77^77 7.; feddiMIM #7

*?° 77 r. «.«. ..,?.; 7T7 M?7lf7...7.; TcTtTT 7T775T77 7T.


58

*o\3 fwnqFi^.
\oC HIM«t Vi<sM*JKI*lt *T.; 0,,^CH<41W ?T.

\o% ^TTfTcT TJ.

%%o trt H'yM»Hul H.


U? ’Tra flcJnl+cTW *T.; 37TT£ ^.; 'Tl®d'H«i 7T.

^ c#T^...n *T., H., *.,; T., =T#T 7T.


H., W.; HWTPTH ^ cTHT (^TRTTTHPTT *T.; H^TTFmT^T

WTfeTTTTT^ T.; H#T 7T.


i#T cPTH..:*T., H.; fa#Tt#H ^TTH...^.
TT’a H*o=TT TT*Tlfa..:*T.; c#fcJ3c|M I ^TST TTOT...H., 7T.
TT£, Tm#: TRcTT TTfrR TT^'mT^TT^ TT^T I l^o 11 TTcTTcTcWRT’fe H.

HlcJ+l I Appendix - 3
TTvs ^ifer h., #tt. To.^ Tjcfor trfrfwH

TU ^TTffcT ^.; HHTf# H.


m fac#TcTT *T., -T#T ^., fo#TcT: 7T.
T^O 'T^cTgTmrHRT^T.; 'TTctsrraraffpjcRT.; f^r^cTTT...TT1TT%cT: W.,

f^njnft H.
T9T ^cTT f«T?#T *T.; fH^3cT T.; TTtplcTT^t...^., #^cT I TJ3

TRFcT IITRTTU88^TffHT?J. TJT^TTrMcHTlffcTraT 11 *T.;

#r cnfrreg Tftn^ii ai-ui^spt ^hIwih-. i i ftismrg 11 thrt

T.; #T gTT...WTR: I 3jt II *.; *f?T c#yij#6f£ 3P#HzTR:


TTqFcTT 11 TRcT \\so\ ?TRH TJ?T « fHfanfaS 'JTcRT H.

* * * * *
3
2

’prsftew rpgijRT srtj th^tt i

cIchkWhKI ^T f-iHn-Tii I

f%RT—fw+l n-jH I
rRTT WTTetfcT WTrKFFT HRH

^ HIH^T M^HRT^S'd‘|ui *JfT*TI »KiyTM«gfH: (\s*-\9H)

f?ra :

nf^Rf-FWt rFJR I cWT WT-TJJfFT I (HrilMHTnfta: (itt'a)-

crfMrilA-T ^l’C'lloH ch^tMiq'judild I

TTTSHTm TJFR H-d^ (sRT) WRT 11


^nq^r cTfwr srf^ wtt^^tt H^fr

.opsrgst *T «T^T flHS cTcT: I

\freTT W?t ymdff^T flMfsM^H

SllcHUIHfs'lc'lld'lilHHtreTT HTcJ HFRT I

Trefrut si'j'dld ^ftft qr f^rnnct i

fd-b^HNTH 'HTFTFTf^ TT mHH I


cjfaoqf ^nf=T cTf?#T cT#T cftatfa WTt I

’ffsl^icqi^ic fft^ TRnc^i^*^ hchci: I

^IHMSm^f ^ Mfcm-ilTUlH^ I

3rfe'^ ^?f ^cH 3HmA<\ nlddfWT: |


■^iyri ftcpi cfl TfcoTT <tW «HiMfcJ I TTST? 33H,

dfH^H^dHR :
4 5

fe *p ^ ’fn ^jfrofwrr: I cTfP cifVlWdfedl'MIH :

zf *JrTT f?RT5WT 11 3tlH-ld T>fet efnl HloilMlAd MinM'H.


3imswhmJ \nifn Im^iimi: HcTn) fevfe I fecffe RFTTf zffrft UrZTT^T 7tMt I

yTHIlfHMd't'M TTFTT^WJdRR I

MifSfiMinMM fFHT JFfenFfe M-dFnn l TTRFTT HflHMIHlfd rMd>*MVJ'MI!(J’T: 11 TRT^. f <^V9

TffcTVKm^ «pi: | 7RTH. RVV gftT^TffecTFTT M->d Mi<u|| 3tFT: -

TTfF tTfeuT rTTRrat (wf) ffesMTfedlH I iJcTFTt MFTTT fefe ’TTT1ITT 'cT <J«rf I

*4lr4=< WfTRHTRH ??fc -nlqMini -iKfn^ i 7TOW. xprrff fdVdFTr^ rj wnT fefefefe 11

?fe FRf TTfWT yiuiWP-HHIcAd I ^TT rj?af ^frdM^H+'fdTT Ht5 M>miniP4dHv I

rTfft n'Hlf^Mi MMlT7T73R7ffeifet I

fe3YIHU|c||^d'f: fFHT TT% HTf F&T I TTR? ^SV TT^HTT *Mr4IM-:fd tT dd«*f<nT fefe*ITfefef I

(•^TTT ^FTFTTTFfe TT%rf fr^T I fe.)


3THfrT diTtjfni^ I hmm. muiiMH farfor n^r ufkeyrr rdniP+ri yrrfe -

3|^lfM- ‘J<KI£ TI qiqoi) | TFIH. 3^V9-^<£ (TTMTrTH fM%T n....*lf?d-d fe., fMfzT-nfeM %inifddf HrM ^.)

dfey4i%dl4IHfa : flT ^rnrMf TT3T ferfrlTTT TSTTrTT OTFTRM 11

TTfagT TTTgJTT Md*H'lfc*MtM I (ftrfMra ^qfejMrranr fet.,feKd^Mf trt fafeM fwrraR’nr fe.)

Hf+Hd 'MfHdXjrff H?fe MHIuii gRT TTRHR I THH'. dSo afe-^Hfdfe ^ Zjp^RTFi HFfe H nrcnfdd
d<4ldlrt> HftlfeH : (*u^^dTdfTHrf nf., 7T3fefe[STfe- dM f*rHM Tpi fe.)

Hlfe'+>lf>&d 3^SdHil WTTdT f7HT 3R2T?f I ddTfyTd*K4fdM%rf ffe ^ 1


^rgfr rH^nn’yid'l HTHHi-Kn 1-nch: 11 (HcMj-Rf.)
H|U|iTdH fefefe nfeHTT feRnfferf htM-
WFf HfdrHIH g fd-d4d. II (fMfe-yfe*if?H nf., fMfe-yfeM ferarfferff fe.)

frafeFT?ffesTfe tZTT^g ^rll+HH Mt 'J:TT^*M'J4dTurr THFJ HRnrff HTTTrrT 11

sT?IM Tdi'fHi'i dtjcfed TTdiqfdH II pJcfe-Hlffeff fe., felfeTTT?dTWT?ffeTfeTlfeiTTTf ^TK^H fe-)

hthft
cTrHFT feiyfeFMfen^Tf hh fefefersHFf
?F3H>f<d*«+m ’mti WTTWT 11 rgcTTrSin'>[imr-Ci[EBEEaUilEggRlill Pf!nif^ti!^Siuc?SEial bee uTi Efil

-Mlfe TSTRiJ'+.cfe 3T: \° (f fe.)


(tzflTrff^TT^TT: fH. (d.^-RS) f^if^TTT MT3^-TTf%cTT: TTfTH^T^) 4df5 4m>h4 rlcHMnH I
6

nf., drg rl'JlHH yf<'dH-bui T^feT qfpdfe^H ^.)


TimRTTF fqnlq ’Tsg RfegiT fddlPdri *TRfe-

(fe-fMfeT-RfeTTTf^JrTT R(., ffedfej- Tjfecfli-ijRzfeT fe.)


^TT gfr-TOH g>KFRt WHT 11

(cjfeddH TT<T fel<*I(t RsgT-fff., <RT WTTHR^fe’fffetFW R-fe.)


H'+jn <*iHpi TTRo^nffFrf ^fe TfRRRR

*JHTR»TRT
viit.)

(^rT RT^RT R- RrRRrR - R3RT7 fe.)

TTnRTRTF ferffer R^T Tjfe^TT fddlP«Jd *IT7fe-


(TTTfe (TF fMfej- VilfVddT-fef., feRfej-RfeaFf -f^Rt fe.) Appendix - 4
^RT # RRR oFRTfeT feRRT RTRT: R<T RTRRT I I R?pi RfeftnZR

(^RlfeT qfeRT FTTSRdl 4TRTTTT fet., ^RTfer RfeRt RTKIHefl iTRXTT fe.)

^TRTm ^fei^cilfed^i R^srFTRSlfeqcT


(sTFRXR fef., qfRRfe SRTj^T- ?t s>ffet Rf RrfeTrt fe.)

WaT^R TTFlfelfeR Trfert ^rfe 7RTRT«fe: |

(TTFm -Wd F^RTSRR df., ?TtR <Rn<|fvNd-^fet gd.Rlfd


TTFTRfTF fenfe R3tT qfe+l ferdlWd %TRR-

(TTTfe m feffeT-fe<+.|pddl nt., feRfer-RfexTT fe.)

Rtei<*.m<;%)<HMd: feRFTT xRfeTR°TT 11


(<*qi£HldHH<: xft., fe<RoFRt fxrfeRlfeTRXJTT fe.)

(TRTR7- ^oo-^o^, Tft., ^-V9?, fe. ?.\90, \3^,\3\^\3tCo)


<)Huli TTRT3TT: TTRt SIRi*TT: R3R ^RTT: I
(TRTt feRIMdl fefeft RRRlfe: TRpfe | 7TRR. ^

(^nfen iRRTT RRTT tTRRT:- feWT TTdft fefeft Rf., \a\)

* * * * *
2 3

Appendix - 4 3Tran?f T#TFTT TTJTcFJ'T Clfcj Jtiqcf’ I

nfHyrerr ^nmrcmT ttjtt tthtmt^j htshm.’ i i^ i i

raraff Trfrarnf <j 3f7ff rararanfsj^5 i


TTzffr qraiT^ivil ^ hi jflragpfc fe^;* ii'sn
CHAPTER VII
df^tri dc*lV —
ara^sfn trffgfn Tpn^^rtifn xi i’ sqfmTcpFJHTftJ «T^ I \C 11
'«JcilH>IH¥N RdtHMIHHVxl TTRTf?frJ 11* 11
HcHT«Tf5H»IH TJ TFTT^ ^jfrTTTraff0 I
nft tpr nrarairftj TTf7F| i srrrar ^rgi^ftnjf hott ht%^t:4 i ra i i
^f»T5T fej? TTJTT fcJtU Isil^W cTOT* I R I I
cTcTT TrafTfmiiiHi tjorj HliJcj^fH'1 I
3TF^ri7fjiH «r^gf^HHI wrrfTTik; I
^TcTRJT TT cj f35fcl? TgFJT^TramT’0 I l^o | I
ffw &TOi'giul<i fra*fcj n&f 11311
FlfydHyH tHT# H OTHmui HtJT0 I
Tjfm 5Nas!i«HdM fn*fcj utfcfc iittii
clR»Uliv)3iPf TTPH Trqar^fcHl | l raT# nfc n.; raft nfe n.

TFFTT TTTT5TT5TfTn fn|:Tdl TJ ralHrafH'1 I IM I 9 'MWHlfcfcHFR TJ.; TTFT TT5TT TJ.

? clffiw 3^« H. 7T.; STNtTPSS dcsi^ TT. 3 wr TTfr'Mra cT 3frfr HTTuraTfara ra; ran ra ^ otttoi
h.; nrafc rar ran ## rarnjr g., h.
R 3FR g...tT^TTH ^ H. ?T.; nra#T g 5T., g Tj^g...c#lg ^t.

3 TT., *T., J^+lcH ra T.; HlcHH: SFIMlfed: n. tt crarr mimwhi ra ra n Tiyfra % n.-, nranratT...T.; WTqrrar
fn^TH.; crarr TIFFTT nr MHHlJJHHI N'j: n.; ciiHHIcjtihI M^: ?T.;
V 7T.; ^fetlf^ cRpiirafcHWH H.; fsraiTRm T.; T#
feRWTj cT?TT TT.; TF^ fqgiST^ TJ. H *fratfc ^pn^it^HMfHnl n.; ranm ^#..<=1., n.; raw*framT

k STP^qRT nFHWllN H., cr.; HWHHI H. ^JMITII^HMI ffccjT 7T.


e, c(^Mfc|Hl ..,H.; cjffcgj ftraF TF? fe?n...TT.; H|HR|fHHi g.; ^ oqrai’epcj crarfn ^m^Tcnrararann.; rararar nncr h. ; raiw^cfr
TRT#T7cT 7T. ranfn ^rrrFt ra.; raftj ^tttft nmFt nncT ra.
\3 ra# # nfe nt raR cFTT *J.; H# MT'Jt cTSTT n.; HTFTt nrat
V9 Trara v.; rarr^ ?t. ; cjrTTrajjf ra.
'T^rTJT.
C n., 7T.; ’HHsl'^-Hlfcfcl T.; feF WnfemT H.; JJ6Hifs=t»; n.
C MkIh ^cTiJ.; FrWf ftmra 'TSfcTT.; H Tftf fr*FT cFTT H.
FTtn fcnfcj sj.; SFTTFHj xj HfrVf WT 7T. ^ Jj., H., 7T.; cTcTT TraraTTT rast T.; cTcTT TOra nrarat n.

wrf ra frrrar ra fHfmT ra ■q^f^r n., qcfcraHHi fmif^ m n H.; TTcTFJ TfcJ
^fHt-ufd tt. , Trara ra Wfra n tt. rararai ra.
5
4

yfegnr HWiyftfdRHlRHH' i clrjfed TJ TT -^li ci ffd ° I

fclPd4»T WHFJ: H <5 ferzfef I W II tttuum’ IHS.II

Upd4)ivf u)siy: MorllVMW PdPjvW I 45ITIT d£si<jfsddi'*TTui ^T^cT’ I

UPzd»ldi -=TcT xlftT UuOuyirHMI Mt:11 Il^ 11 H^TZWtfH HWIiJcJrWT 'd^H I l*V9 11

HZT T?T d^flfd 3l«lfu?rH TTm: TJTTTT'' I PjHV'TT f^lPdSIIiJ: UUMIdrVH TT Pd'dPf* I

fecmm djlSKj,: ■Io-dPd¥lPddcHTId(' 11^ II qo^PdVlPd^i rj PdMmiiJ: TT Pd-dfefe I HC II

fef’T 4fU cj^si^ TjT'T7TT®f TT 'jficj|ci° I ufSdVlPdPdd HTH PsMMI'dTui ^THTT'' I

3T?rfTm ^aw zrnTfe hft oflPdcrife ihvii TTMPdVlPd ^gT^T Mlf|f|d» TT fefHfe'’ I HT II

P-HrfU utlTTJT^ yuiP'M Tjftefn' I 3f«»iini?lr<l6lPl*cjHf«lsT rTPI 'JlipjdM’ I

fefdHfe Tj)si<J: U^dnifiri TT ofkfr,° I HM I l!d»ldPd?KfwV-cis?md TT oftHfrT' I l?o | I

t)fz=F»T:...TilfdRrflPdI H.; TjfeT ddT *T....T.; dP<id<id» U^PT H.

H., VT.; HlffeTH.; TTm WTOf TT T^TTT T.; TTgTrMTTH.

3 TlfFi H.; d£glM TUmrTm fdMM H., 3.; fef 7T. ? UrjlSd HFT <^|cxiq<®f <j'dldfd H.; ^irjdd TT.
Tf ^ H., H., VT.; d?HffT2fr dWlzjdoHTdd H.; H^H TTlfe fsddi^Uuj
H. m.; TjfecFiT HHdTPPT rTR WloTiqiUpU m. TTdrTT.
•a H.; T#T H.; dlfedTFTi THT U^fcWd T.; ufe^FT 3 VT.; svHld H^rT sfnm fs'd'dlf^l 'ITTTIT ’T^rT H.; dlfw T.; Sl^ddlrJ
dT-WlfdVlfd: H.; ufedTT ^T...Trqr TPRTTT 7T. HTfe H., #H Mldfed....H.

s TTffeTU.; cfeST^ M^fclVlfdclH-ITI: H.; ukTn...grTTTTH.; WIW V d#T H fedlrf PdVlfddW ’TUHTTTPJT TT Wt H.; fed#T
«=r^srrfe feufu?i 7t. PdVlfddlA ciuhi<ii^: H 'didfd H., VT.

V9 TT., <T., VT; feFT #T 'dfSFJSK..T.; fer TTTZT U&Tfe SK?lfe TT >a H.; dlfm H., H.; TF#T fe...T.; ti % PdMmiy: TT#df7T 7T.
■dldfd H. S> H., H., VT.; HlfTfT H.; dPMd TgF#FR T.

z TT., HTfe-rTH.; dkFJTT.; ukrfe d^ddiPui TT^ff^PH; d&ljJTCT V9 WT„ TT., H., VT.
ddiful -didld ?T.
d ^^diPdvifd TraifeT tnnm...H.; - urqfef qnrrn ft.; - feifi h
s ti^t h.p m. PTTTTO H.; - feT dS€JTd PTTTPT rTm #oR VT.

dSddifui jfldfd H.; TT dsridifid ^idfd H.; Hifei 5.; dSsi^: 7T. •? iicbidPdVl^i H ??RT? TT #dfeT H.; PdVl^^...cr.; fevT? ^...VT.
6 7

nwfe-Htfa ^gTKT MotHI-j H sftafa* I RTRRRT drfejlKl fRRR rRR HlfdHH' I

fkTr^rm ndrf i m i1 HsRTRTRT mifHMUWT fspRFSTOR^ I RV9 I I

sifiisTxxj '^erra dwi^; eei^ran* i dl*j4fd R^HRR H4dy TTHT HffdrTR5 I

vj<+.[^i-m< uj hft '^rfwnr^if^ ii??ii RRTHT HsblPdMRWT f«?HMoxlohll* | Rd I I

3l|<-»4dldHISIdl:i''dMI<jTT>fHci «*C1H* I HT'ifTW dtHRt HWTId4HdlfH*H' •


3ITT-tf|W-f*'Fi <J fd-dl^d cf%nf'' I 1^3 I I «ngoiw g h*iPhmrwt ^hmoti^m^ i m i I

R?4l<id<ist>if'HHfcisf>M< fsaifHjJIM* I dRRTHT ~4ami SK^ITH R HfcjfR*1


dldydTfd R*4cT ^T^rff^TfH^rTT'*
r® iI RV
rtj 11 STTf’dHRT H TfsWfRRTRWT f<H'Jo-d*d‘ | |^o | |

fydrl ctrtMlddifnfriiMMctfd'jl fojT4 I dlddRJ dSilluf TTHT Mo-d<i VllfK*M; I


TTtcTTfTft RTfslcT dldls-dftdMlcMH:'' IRMI RFmHHT TTsT.irHMRWT f<!HModd>Mj01 I?? I I

dldodl dl'lfd-HM:*0 I dl<j4<d d^iliwl MlbdKURTMIdRrf1'' I


mynmw «*if*TRR«T f^rT^ranr irs.ii TJdt* ditslKd ■Mai'MRlfiT MR>H:” I l^ I I

\ TR3T HtfRrf R., H.; RtJft dJdl-J: HTTTT fddlfd* H.


\ 'yST’f TT.; H., ^., H.
3 HTfTrT 1T., H.
9 TI., H., H.; S^RMH T.; isRldl-M...cr.
3 H#T R., H.; Tj^jif H.; UTKdW-dTM tRTITRrJ 'MshlMMK'CT
3 Wl<5[«ird+ tt.; SlfiviS?...^ir*ft W T.; STfelrT ^...H., R.
Rhho-ci* | cjRJdHT dt>SlM d-SK TTHT >nildrl 11 ^cdlfd* cT.
V w|*ldH HJFTf...*T.; ITFJSHKFjtF TT>H THH T.; 3TR'*HrTT «TT
Tf dlf<<1 R.; -Jdcd MRHKJ HSftifclMKWJ IddH RrTT H.
dmNI...«TH fHH H.; 3TR«I HrRt cTRTRHRT?^ ^FH TTd4 R.;
3TR«T c|NH RFTfTcIR 3H>l+>d H. S HTffrT R.; dklH H.

•a H., y.; fRcR^R ^fsTH R.; fd'jd ^fgTH T.; TJRRR <5 ^fSTH 7T. ^ RTfRT R.; HHT H cT.

E, g.; RSRT^ R., H., H., ^TTHT Rsf T. V9 HfRTTr.; dkTR H.

vs H.,^.; RHTR *ldTIMIKMifed:R.; d¥^dn£<<VllR«jl$HT.; TRdcj C 3TTfdH<dlfH Hd H RFJ: HdSdlfK* R.; RT H H.

H. * H.; Rkrn
Rifrrr r.-, qsrc*nfer? h.; cj^TM TT.,
*., H.
h.

d ycmT^fqTrTHT...-?T.; ^d'lWd^ll...R. \° MMivfldW Hd %T R5T4 TTHT Htfdrf R.

^ ^HfffrlHTHRT R.; ^RHRTRHT 7T. \\ RTfRT R.; ^HFlfa H., R^JR 3JKKHRMT...H.; ^IMlfdfyT T.,

H., HldfddA: R.; ^>THHT rRTTfrT.; tTFTTTR.; *TH H dHlfn \^ MK>d R.; TJ* TJcj ofkRR c|ih Hidfj Hldd: H.; TJdHR dk<d

Tlldcii H. TT^RTFT H RRTTTT ef.


8
9

HHlfsiy 'W HW ‘Jch1<'<<H I


^ujfufg f<JHWKl Tj^ H?IT ■rff I
fd^Hc<»lcHilMI<jl TTTOct H<^^•T^<^, I 133 11
HRf Tfzf QMIHkldHH T^rTft'J,3HT, I II
yfc4>«ul 4^gi<^faul I
HrTT fl tt-trH TTT3* T?3m tT WMraTTT' 113*11
Snris'HlO M»dcct cTcTT TWfcf^ 3*J7' I I
PHMMlHirgvrH-fUTH TT#m TnfnRTT|ftTs I
Hf^TT PH^H<*ld g TTaf HIMcAlf VfcT:'1 I9M |
anfRsf nft <*<H^ift *rfarsrf?r' 1
wh nfr H^ai<jfHH*1+ ttht cmr 11
*nzr grrzr <3 m«w V]<*thmw« Hiftd/ ii??,ii HMHMIHHI HcTTTffZTTcT4 I

Trrtefcr TTtTT Tfc^ HI^UHSII^M:' I 1 fafcf HcMTHJH^VII^ MTTTctf Tjf?T:' I I3S I I

TT*^f?T P<HWi<fl feff himRhhmm^ i Hnt cd<*fcS-1 ZJc^taT h1»H rt^ejfs'” I


cTcff f<HHH TT^ HHVH^HHl Tafn I I^V3 1 I Tfnvra fRTTOTI TTcTnTT i*1nfHTJ^n I ITfo | |

? HHlfHMMM 7TT3! ‘jcHk-Ma H>1lclclTT.; Iqt<H>d rt<4 ‘jcMk'^M <t>1fdH ^ fct TO? TJHuilf cRTT fn^tf H.; H|Rh T.; fTHWIsl rRTT

H.; MTcH cTW ^cHIT'HH nffcH ?T.; TOH cTW 7T.: T^r h.; tj^ nm ?raT fsrtfr ra.; Tjff hsW'HT fnnr tt.

T H.; Ihijhc'McH'Imi’tI TT^TTcT cishH< *T.; fH'T'+id <J *1cik1 T., HHid 3 H., H.; ^WnntcT qnr n.: HTfeT T.; Tjn^...-qTcTftTHHT ?T.
n.; ^TFTH TOH...7T. 3 H., HlftH T.; l;H£jHlf9 MHIh: TOTfgTFT TOnft? TT.; HclcHH [hmhIh:

5 ZT., TT.; Hfrarg^jfT.; 'HHSiy'ifyuMlH<¥lcT: cT.; %#Tor?...7T.

* TT^TTH cJTgr TT^t n TJTsHH*: n.; f*WIH T., f*Mc) <TPf Tmt * cT., Hlfer T.; fsnlHHi'l MHcH cTcTT TraT n.; 3TMipi'Hll1
W whihH: H., ^.; TprraF; ?T. TOTcra ttctt Traifcf^ isp w.; 3rarawf wra ?t.

<A fgwi fwflTTT Tra...ra.; rawnfgtra T^ITcT H.; feWTT: TT^t «a W.; nst fcTHFTMfftci n.; feq^^HIVI: ntf ^sjf'TMfSH j,- ^q%
rtvtt nst n ^tn nfsn c=t. ; ffcTFrarvrT nw ra^r’TTt^raT ?t.

^ frt<jHH: <+>lcrl TT3T 'ZT. t, ■q%r§ crrn nWtr n. n.; ww crrra nrara^r h., ?r.

\3 H., 5.; cl^HfM H^Rt ^..ra.; zfff Hj>€JW ^T...T.; Sflff W \9 nM fecT °[?'...'W TOT TOT n.; TTO cRT cT., W TOT ^., 7T.

.... ‘nTOf qfe 'Mfcl^fcl' Scqfqc^H ?T.


hihciI tjfirr ar.; w nra^^jc^ ?t.;
i ZTPT ^FnfcT *T., n.; ^fPTTFT TTTTTT3T H.; mfccTT 7T.
% hivihI ■gffrr n.
^ nff^ crar n.; MftstfcT cRT *JRJ nT^HITTTOlTcTcTT
T° cT.; hi«K<*Fs-1 ijcytoj HZTI<pTH«jfsra.; MmK+ft-l TJc^ T*n
s;o ?., H.; MHcmfeHfMRf ra.; HrftcT t., 'h^jih h.
■wrk tv, nraicWsH tjojtn tM ?r.
ZT.; HTftcTT.; dci^^ii< wfMfn.; cr-JnUrti TW7T.; TpTJ^ W
« H.,g.; 9TTO?n wmra TTHI'THflMfcHTgf n.; TFTOT.; yjH>IH
cTcff fn^T c(.
ra fra ra ttcto TifcFfWr tt.
11
10

TT HTfd FT-^IKI'rt HHTH TRH TJ^ I

ftWl H^H TTat I IX^ 11 3T?fTTH H&H^VIK HTH aftfHHH:' I 1X5,11

^ii-dTMfdHfcl hhhtt MgiRmH’ i TTTfHH HtHHTr«T HTHHTH fcHgHH* I

c<N~lV-JR ’TTtgTH Htn TTlferHH^' IIV? 11 HSST^TH HTHT^T^TH^THT^H#’’ IIXV3 11

»jdj+M!fH HHlfh HTHSTf ntnfHH^r I TTTfHH Ht«IMim HFfcFH fHHHHH’'I

fWHT TTtfTHTT^ ^ TTfeg^ H^TTT^ IIX? 11 HtmjTH HTHITJ: MSdMf-d MdOfddH'' II;

•jHTifyif&Hfda TTifarHf ntn i dlfddHlHMim H<4*d HcffifHH* I

dffMH.ift H^i<iUHmT<H nf?'* iixxii H^THfTH HTHTHTHTJTa^THnjxHrt11 MXd 11

HHFTTKHHTHtt HTH iJHpffHiHfH4 I TTTfHHHtHHTOH HHHTF T^HPfcTT^ I

TnfHHHtnHT7'»H HT^HTH f^H H$Hr I IX'a 11 HTH HT^#HTH fHHHf^T^HHT#,° I IX«? 11

HMH TTHTTHT HHFR^Ht h£h” I


HcjfdVlcH^ f^ HTH aflfadM” I l^o | |
** ‘jc^TcfTH H TTW H.; H?HH T.; HR^HHTRiptH H.;
HMqHTTHHJ...H.; H%MHH7HH HHH HHFrT^H^ 7T. T ?T.; HTfFTH.; rHISJlPd sJI^IKlfd HHTH fWdM r.; TTFH Tft H.
^ fHHTTTH HHH TT3^ H.; ^TH H^H TT^ HTH THKH...H.; fTHHHT ^ TTiK HTH tMt H.; dlRd «H.

? HlfRT H. ; HtiTHlfHcH HT^t°FH fct H^H ?T.


? H., HT.; TTS^TTH HFTfHHHH.; TTHHR H?T T.; HgPHTHfHHF^ H.
T.; HHHT^H

V TTHH; H.; HIHfaHlH HThifH H. HTHHfT^KTH HfEHH ?T.

S H., H.; f^T^...TT¥Tt H H.; TlfHTJHTH H5HTT T.; TTHTT H...7T. S-5, H.,T., H.;'JTH^HTcTHHTFTtHHH.’JTHHR^SHHTHT I HtnHlfHcH
^ TTTfHH HtH^HTH TT.

\S ZlfrMH THT^ ^itffqH H., mRM'^cWc'I 3{?SI<j....HHRH...T.; V9 TTlfH? HTTTMR«T


3TfTHH...gl^%H HTH^H H.; HftHH THl^ HtSFJTHT HRjftH H.;
HT.
% TTTfHH HTTTHRiH Hf HHT H.; HHH c^°Fclt fs'Jl ?T.
d HT., H.r °^'HKT H.; HHTHTt iJc^THTH HfH«lFcf T.; HHPft HTH
^rgiffH^lfH HT.
« ^H TTHR«T H%HF^HTHt H^H H., H., ?T.
% f^HTHTHH^T^SKHT^TTHtHfHH.; TTTfHHHtH...HT^HHfH:THH I
HTHHJ: HSHHTH y+lfdd H.; H HtH...HT=N RHHHHT ^ H.; HHK HTH T.; cH^JH H5HH HTH H.; cHFTHJH H5HH HTH
Ht^TT.
H.; HTTTTSI.. .f^ H?H 7T.
13
12

mVhVt wt«t sKyn? q^rf^' i


WMIT«T «><TI£ r^cfcdl dfid* I
rgHMrdr<A-4d ftqrf HHI >J^l^cld«^, I ms, 11
feHMPdM^H fwf fTFT ■sftfeHTT’ I l\\ I I
hMh wt«t ^«n'|<yir<H Rffr* i
q>‘T»H TTXTTr«T dftd>»Tp<RT 3W1 I
qfidvidifqqr irm qnrHr tt Hfqffr' i mv911
MPgdVlfqfm imf fefrrf HW qftfaRW* I m? II
rfmrfrf TRim Tlr^lfed H^rT" I
qViArf innm ddi*Ad>df i
TlrJMfffrfqqr HHT HHTT fTHT 'rflfadHj I IHi I I
■drJHiwrfm rTFI dlfdd drHTS'qH1 I l*A? I I
fT?TT M^yiKlfH MMIT*4d>d'l H^cTa I
qVlfld TrHTT«T mT?rfmt I HHT diqTddRTTq HHT7R# Tjffnf^T I IH^ 11
R7q qpjHHT fqaTH fffclrf qftfed*f IMH
rfrffrfrf MMH'«T rfteHTrf H^rff^ I
l'+WSlfii'H RHT TTMim crfTafe I SiKVIlPd^dl'giMMfMHi+mTrf RHfT' I l^o 11
•dcjfdiHcq^rf HFT dtPddWj I IkM I

M^rd^lffT Pd£ldl<H W^T qrffT fHTWf 11** 11

\ qVrrfq TTMT... ^lr^chdl M^rT *T.; ■'ld’dl T.; d><ll6 f^mT


\ rffMMrf TTMR«T SKHT? H^rf^ R.; IK?TI?f...H.; H#T H.
W^rTH.; TTW f^mt HrfrT cT.; Ml'rfM H.
^ feH=^TfeqRTT.,H.; f^RJH ^T.; H#TH.
9 fqmrjrfTi.; fgTTT<rfHft7f fjrf frfqq rTRT HrfqHH.; f^TF^HTH'.; f^H
? rfrfrrfrf TTRR«T HMrfforftrf qfe R.; m..ddk*iP<d R^TT H.i
RrfrrfrfH., 7T.,
5 f^qftq.; rfh...M^^HrfqfeH.; rfHTTMT.-.^rf'q^^.;'Hrf^T
* H.; fd^Kfm R., T., H.

<A HlfRT R.; mrfrf...fM qfc H., H., H.


V M^jdVKfrfrfr ■q.; HlfrrT H. ^ HTf^R.;...TTTf^7TmRHT>rfT7T^MfTH.; few dr«H TI
rf|i|rfq TTMR^T TTRTWqqTrff MHH R.; rfrfT.. .Hmmtmt M^fT 'dfdfd H., H.

V3 HJfftM^fTH., frmrmfftH.
E, H^HlfqqRrRq Hrfqrf HHmrf H. C rfrfTRR R., H., H.; d'lsifllS H.
V9 qfMrfq..KVIKIr^d>cft mrfT R.; rfrfT..KT'll6r^ct>ril R^rT H., rfrf

TTMT...Km?r^rTf ^fT^., '?T.

C H.; qWTI^q fT^T PdfllPaqq fTHT KtP+ciq.; q^ITTTT.; fTHT «iyd<l


felTfT H.
H., H.; m RPTfTT H.
\\ R., 9lPtH*idlk...dHiwkkRdd T., H.; H.
’K R., H.; fqfn^jrf T.; fqrfrf^jrf f=T-
15
14

TTHTT«T d^tfl^fcdUSVlfed Hfs' | H H HHTT^FHt H^rfl

ffJHMfdfcd-^ ypHTl-rl I IS^ I I JT HHT fHsrf^: Mfi+ffrlH*TI 15,5,1 I

HRfHVTfSH HTH HMMlHI^HHHjfHf3 I TH HTH HrfrfHTH HTHHT’ I


frfHTHT fdVirdilW q»Hmi4: wflffcw* I I trf HTH fHlf^S: HfWffrTHH I l?,V9 11

^Pciyir^d 7TTZT HHTT^HTd) h£h" I HMfdVlfd^i TJ d^cFH tTTTHTs I


*■<*>(<; vifad'-cjA dr«<l«s[ ^jfd'Hdd'' I I tttttfR ht'tt hth fnsf^: nffHrtfH' ll^dll

gifcivifrlR’i HTH HMH'*4d>dl H&H1 I 3TVllfdVlfd'?i ^ <a^c»id HTHH7* I


3T«T4Vllg^-f5feR Hr?TTT*J tjfd'4=fd‘ I l^ I I

d-MlfdVlfdfi ^ dMH'i^d.dl ^Tf I AdfdVlfgH HHT HFrfHTH Hidd:‘ I

HRsHVlfHffl-hfTHH HrTTTT^ ^ftnf3H,° I 1^*1 I ^TTFTHTTH HHT fHsf*?: HffHrtfcTHH* 11

fdVlfgH TTHTrWT HHT HFftT Hldd:'' I


H<jfdVlfd7i dMHl*4<*.dl H£rTn I
HT7T yH€TH HHT HHTFTHTH H¥i4:° 11
xlrJMfdl-difcllW TjrffHH Hf4rifddM,J I IV* I I
IfdifdVlR’H HHT d^HTH Hlfldi'' I
\ dfdR«TH?...H.
■^mk HTR HHT W •'
3 7T.; fe-’RjddoH.-.TT., H.; f^de’^drd-T.; H.
? H.; HTfRTT.; 4.dfc|Vird fSH Hjzj WlMRt TT ^THfdH.; 3>dfdVlfd * t?cj cTHT...H.; ^rfftff rJST.
ftH...HT?TRi cRH ^ttfHct H.; cTRTT«T Hrf ST^HfHVlfddlM'i I
3 HfidVlftdH ‘HTH 7T.
'?TcJTHHr?TcrfHH> HrTRTrT TT Hfcrfd 11 ?T.
* <T., ar.; H#T T.; H°HI<Hiq: 5R>tfd<i H.: drfRT 7T. 3 ftHt #...H.; fH^fgH.
S H.; ’TrffrT T.; TTcfcfciyife.f HTH FT.; R+rdVlfd KH HFT rTHTWTTrif V H.; flfT H.; Hlf?H T.; STbiMdVird^rclVirdVlaltl^ 'HRTHT I
H?H H.; H^HTH HFSFrfHVrffr HHTjHVrfd I 3F^THF TTct HPTVdrJ:-
d'dfddffiri 11 ?T.
nrfn rfw ^rrrf hrth 11 h.

^ H., dlRci T., H., 7T.; 3reTFVlfFHRJH drHTl^ ^frrH=ld H. <A H.; fTRjrf HTH...H.; HlffH T., H., 7T.
V9 dlRd H., H.
€, H.;HrfFT^-,T.,H.,?T.
C dlRd H., H., H.
\s H.; dlRrl H., T., H., '7T.
S HrfRT H.; 44lfdVir^i ^ rFTT...H.; ?rfrT^t ^ VT.
\° HTfeTTT.; HdrdVlfgd^d^TTT^HHfHfdH.; fcfflfdfcd-^l c|oH...H.; C H.; HlffH H., T., H., ■JT.

^ H.; dlftd H., T., H., VT.


\\ H<jfd¥lfd<...H.; fd^., Hrf?H H.
H.; ?T., dlffd H., H.
U HtHHcJSHftfHHH.; Hd^l-^ltfcld cj rtf H^HH.; RHTHT HffgrTRt
cTrtf H^H H.; RHTFT dldd <J rrf HrfcT H. \\ H.I ^6ItJ,H.; dlfrd H., H.
16 17

rj Tpjufl-T: I
3F?raT TTTfr fegf*?: Mf^lflHq' I |V9* 11

ffr dr^wfif^Hiiii sffrrerwt TTVRfjwmrr5 i i's 11

X H+i^J.. TTMrTiT.; T^FT ^qRTRT T.; i*=t>irl^ TJTslT...^'.;

^prrafn Trrf^rf tt.

^ H»+>H ?t4 II.; mc*+k'1 ?ffr eT., ?T.

t t ^
ZT.; ifa aft zrfmSTTTgcTFTT <ji*MI*} ytd'lWTFT; 115,11 ZT.;
clrfm& Wii WTHztfit ^ffT T <pcT% I TTTT WmZTTil

c^TagT-TTmgfecrfrfrrfrfT I ; 11 ++<<ihMH: H.; ?f?T °rf?TS rflM*>|.g

qMMTZT H.
18 19

^IRT^ddldTt^lMrdHMl I

HfUTJdrcHIVll dT HTyTMTinfq dcHTRT’ IIM I


CHAPTER VIII
mTHT Hl+fw«k «THT drm Hld>fWdi H^T31

3lfHdldirHHlfHdf HIVITHfdlfil dcHTIH* I 15,1 I

fcjutjda^'comv^tt ^micT Thraf^T ^ctv i


RllPl cTTfH Hd'lfui ^nj HTRHR31R I
H'HIHIHfHdt crff ^ciJWfdlfM feaR'' 1 IV9 11
^qV*Mf>yiiu: m*raf=Ta I
TRI^TRT M?4h ^STTTf TTf? tjdfdH1 I
TmTff ^trrPT TRnt c|r«m<ITcC I R I I
HWlPM dcHTKdfdi Rmt Mfd'HlcdHTiC I l<i I I
dijfs-i «lfir ’R^TTni HrtMSHinJ I
Tjft didfwd ^rrftr fWlfa^TrW' I
filVj'T ^c^rTm mnf ccfdidcfHIHj I 13 I I
dc+UIH MftdfHfd TTTTTf ufH'MTcdHm,° I 18 I I
«w4d'i*>*idlsiifu)'jf<'i'i Har^af^ i
dfU^dfcMISlt dT ^WmifM dHHIH'11 I
TRtT ^TfgTct «R3T RTof cTRT RRTTTHr' I l^o I |
sfhTErVsfa inFfTTwt fqfV^ ^$df?n: i

? Hcg^lHdld?ldlIMfd<WldfeTT.,-d.; %trq^T.; H^dtfHdldWl-


4'Nfd'IMl cT.; fstRI *racT*T.,
? H#T T.; gftro *T., 7T.; ?f|cimw H,
3 ^cqwmiN «T.; sTSWdfdHmi dl IdHIVITHm dcfRTclH.; %RTWT
•? 3fr ^r..m F3iPi Tjrai...fH d «r. cj f3ilH 'tjmr....^T pt.; <j Hifn
IdHWRTW dcTTTTcT cT.
tj..^ 3.; mrftr % raiPi ^if-i fdfddif'i TT ?T.
3 dld>ftH...dT°F...TT.,
? ^TTftTc#TTmrffiTTT., H., «T., ?T. * 'MldVH ^fdWfdlN «T.; HTTcfVH ijciJWWIW H.; 3|fclf,,dncT'4TTcTVH
>f «T., d'., 7T.; Td^ddM T.; T-Mfdtdld: TVflJg R FTiJ#T cT. ^fdfdWIFJ W.; dfra'lfdVlfcTVH ^fdWWIN ?T.
*a H.; ^TfT ^cf il^rijWW tfSoHTddld *T.; MTujrd+dcTRlH T.; ■a cT.; fdWdSJSiRT ^T d^cFTT ^T.; 8jdJddVdd...7mdl
RTH H.; RRtTHT RTH H. T.; 8KKIVdd ^NcT cT., 7T.
5 cTRTH...TdTTM ^Vdtt TI., H.; WTTTt cTTH...fr ^VdH TT.; HfMlk
E, Hlf?H H.
dcjs? °ra...^v«TH VT.
13 d\; fsHifn d7d HTTrT H<u| *i.; ddie H...T.; fdP;H H.; fdlsH
\9 ■dd-J.dlfdd TT., H., d.; H'RI'dTTT ^Tld WT VT.
cj ddHW RTH dcmi'i'H^n H-
C RM RTTdTmH «T.; qRRlfdcT H.; 'TR'MI'dcTTR d., 7T.
C cT., ^.; Hdldll s'lclNH HaT.. TT.; 'iif<<l T., H.
8 HFcnfT TT., ?T.; °FtN cT., TTTFT 7T.
8 TT., H.; r«HIVIWW HrlRld TT.; Rlfm T., H.
?o dcmi^HcfTHfd RR'HTmct «T.; TTcTFTFT RT°T MR'Hlfdci H.
8° ...ftr fqfe^ FTcTTmt ^dfdTT 51.; ^ \^c
88 H.; T., tj., W.; U H., 7T.; daTH dFT T.;
20
21

M^fimfSTcT I
nrq|U4w;nmmf Wi-«jr<j: H «VlM:'i I
h wr’ i w 11
^S-^rnsMH^T MfT HT^sT H--5MI:’ I I I

rt'T'S 'J fH^Ti WK'B^l^f^r^■MI■*, I


3TTHTcff qat «'lM-^J|ili H^TWT* 11^ 11
HsTO^riHMirMHMIMT^rTT H?H?TT>' I I^V9 | |
*rt H M?4r^ M^NjHpKFTs^T* ■H9liT:‘' I
^ HT^MMI-f^ WTTHTrT Htsfa iJrTfMFF" I
KT ^flHltMfq JjTbrH^MlV^ WTf?T'' I l^ I I
<T)l'-*,J«MHl(JI^ «l) TH’T-tJIHriMM:’' I l^i I I
Tffafa Tnfn M^ifyHMdi'iwjM Tfwa 1 ^HmTrTjfsfrTMfrr^xT ijfirgcff TVMfH'Hlr*'5 I
JTI+iyild nf?TH ■MI'jfM^ KT i}fddl>dM61 \w I I
<a<Hir>SJ ^fH ?fsmf frJVIMIdvHH4 11^ ||
■qr MSUrfWT TJHf -?-MI<fdpd =4I
MfMlrMI ^TH HF^ HrTTHfMUidrHTIcf I
HSTTTM«t *TTH Wl^4' MWlfcdrlf^0 I 1^1 I
KT ^THIh) rj WHK: TJrT) M^rT'° I Ro I I

l H, 7T.; WHdlfM'M^fmfsTrt ^F...T7.; ^rpMSKTt T.; W^Fh KT ? MFUHKTM.; MFfPTTH.; 3K!Wt rTFTTHTT^.; MMFtHTPJTgTTT.

^ nlsMHtM cj MMI^qflqsHi: TT.; K^MT T.; M^T ^frT H3FTTT


H, oT. H.; M«tg MV^cisHH qfe g.; g ijcF FVMrfMSrli 7T.

FF n.; ?r|qw ?T., 3 rKT rFf? MT FY% MfzKm ^r^MK H; rFji'|MSM MTMrT

Ml'^KiHd^pj H.; TFT M^rT TTN..cf.; HfsRT F^rT TTKm


TJr^MFM^rT H.
M, clfHMi'KI'^lclTpT H; MdlSSh dVN: H.
* ^.1 ^TKMTrMFT MFTf^ WT.; WFTK WH.; HTfTrTH.
S, 3#T ^T ^T.; y^MlrMfii ^THcT FFT FVMftr T.; Mfe ’TFTffT H,
S ^M^VhhH^ tTJHl-Hld M., H.; MSMRTTcT T.; Hlf^T H.
rMrtKdMMj^-q qfftH: g’.; ^lnqi c|fMMI 7T.
% H., 7T.; 1pTKHkf3TWFTT^#RMT.;
.H,H; •T TT^TZTT H.
-TRIFJc%H7 H
C HfTRT TJ^f'f^i'HifqqfMin^T.; rH'jdi'MIHMfMlriH.; fH^grfH f;fqR«<n
vs H; ThirH^idm...5RK^rTT.; 'rfrHIHTflfdMf...^H.; cTHFfFc*.;
H; MFpTsf KTfa Rfd^ri 7T. ^TmFTffTMfTTcT...^ H.
^ H., 5.; WHHlfc (H; WKWT.; <dl'KM d H,H; ;H; M7MT...H
TfHMT H.
S HTlfT KoFRkl H, H; M7MMI 9T.
7° MTMT...TT.; TTH HTTrT ?pFH
7° 'ptJFTT^ 7HrffM%TH; wri^ TFJJTH; M7KTTMT ^TrTf^ TFJ^T
H; TTTrft H^cT VT.
23
22

THtH TTRVqHWW f^Ml-MI-M-Tuj i&ttf I


hhi i
Tfir^ qy^fl -Jx*Mro ^(M*JII 11 ?f%HTftrr H ^RT -W+M flRi I 11

WW ^f^HT *jrtj<qi'lqitiqr«rin I hihi'H rtot OT RfH^rfir h wqrj i

qi-% HT tTTTjc* HTiftT tR!T T3vi 33 'T^rT* I R? 11 MWdwfn fvm tmr fcaWrfq h ^tH’' i i?vs i i

ijctjfHgl %T^eT|i|o*iyi^lH WTT*I


HHrfiRrmpTfq maTjamTrf^jff m^T" i

TT IR9II ^ fa^eJifm^ftT TTtsfq MlfTI-Mfft'Hfd'' 1 l?d I I

•i^lWPI tjr^JWKaf^TTjNcI dr«<lrt' l


^fat HlrHHViiiqiMMj 3T qf H tTVafrl11
hwiPm mihhi tjTTnffa^rffr h ttsw:1 i i?<i i i
3rqf^MHqfol ^faqfcffe tr?HfH'J IRYII

trr^i arftr <*>i<*$«r¥KsrRn!M' i


•HiQlvffHf WJIHIMleOTTTTT HnTTmfmrfH,‘' I l^o 11
IRMI

l HT q?^Hm JjHTTmirT fm^ H HW; TTrKHRTt ?# V? tj. g.;


qytfm rmnfq fetrifHH tt.
\ H.; ^HFT^TtTf^ H H.; Traf^T...7T.; PcT^PFHT TOIc#T 3 KTlikfHqTTFqftTT.,^TaHTfTtf^afar^.,^njFff^H., W
(VS.fVs) W*fe =*• ^FT%. h maiftT fcjqa qfc ?t.

? ?rTT TT»jf?T TV9 rR^PT ijafWHTt ’TFTT HlfFT H. W%; R?3cT ? TJrT^TFTRTt ‘^jfaf^i (?3)' ‘HWmmWM’ ‘TrfT^ (5V),’ 'Tjafvj
^HI-H fd'HVl H.; 'TTR *HHIVI H.; mhA m*HH f«F («)’ HTtR (?s)’ ‘WINI*fow>1 (**)’ RFH
Yc-lWiMcqcqW: H.
...f^rrHT^T.
V MWdri RirH<t HTH Mtwrl 'tiNlf’T ^RH T.; rffir f?ftf...afqt HT
3 tgtrgqq ?fH Hld'A<+lfedrM<MfcT Td dHTinl'M'i'WTH, nTHHiT
Hlfq rjfMrt H.; ^Hq ^q'iqiH-n< ?T.
H ’sjfaqifui H’ 3.) ?TWT; rKH<R tjfqf^fRHTTK R
^TH%; T3u^tK H., ?T., 3TO?TT ’J^HT Hlfq RT^T 3t RHH. 5 Trffe..fetiqfT q-.; ^Wlfd ftqft H., %tt R^rT q.,
TtTrfq^affq ?r.
1T H., H., ?T.; HFT HTHTf^TRT T.
^ RRT 'Wlf^lHlN Ttffq TT., ^ittffq H., #1 ?T.
RHT
<a Tisfrf H H RWH 3TtpqT H.; T3Ulrf cj H -ftMMM^II: ?T.
vs aifm'q.; ^Tfq q q?af?T ?t.
E, ^i'NI'MHrTTTTrT H., H., ?T.
6 HlRrl *r.
V3 RTffrT ?T.; 3TTqteT H.
^ Riftr tr.; FTTTiqfeqTq t. ; qvtrcTjqspr aarfq H.; qvqrFR^t TFT
C H.; HtTFT ffFTRTFRR’f *ftfcTT.; ?jfHHrTFT ftHTTTHjc^ffsjH H.; aqTFTTmrifeHR q.-, aarfq rht ?t.

Hifer ?r. To Rlfmq.; FWT)cT)ui|HWlfcT., cTTqifcPjVn) qraT...H.; qi-jiH ijr^q'miH

% Rt FT?t R? ^HilHfl^K r=T., ?T.; Trt 'TTT <^Im< H. ■Rfr...W.; vitHtt"lniMif;<H;THHMi'H...?T.


Rft...?T.;
24 25

^T •Hkt.RhcM ^TTTT >jHH*hI ■3TTT# HHt? I

miwit) irrn hto f ttw’ i 13$ i i TT TOfcT TTTT frHMI-^cMl: WR H WTT'' I 13^ I

Tjqfopffc 7fh=r wi^«J|9xiT;iy])d tT3 | TT?TR TPTT miy4d TO»t HTO] H MT^TpT3 I

wyiuiTH-) grPr totttftojc^mft h^?t¥ i 1313 i i

»j|i»Rtfj!H<*wia: yy^f^i T^raf^r" i 3WT ^TFT TTTt7Fm Hl^fHvflHHH^ I

antlMim^pHHH «fir«T#r t TTTraf' 113311 H>4HjfnfqHivil 3T TTVT1?TH TT HftuifH* I I3<S 11

<ti>h^«1h« f^T t»>'jvin’«fa:'’ I

MI^-UvifHSH Tfaffr ymiiif>jH]'MIH>'i 113* II ^fhjTTmTTTt WT HVWiy H vftdfH6 I I3<* I I

$H|Pm*'UTO *TT*T HIc^HWhN xf I


HfMifii *nmt fHai4«f«riffla ^3^° i i^m i
\ H.; HH nict>f*«ct,’l vrc^lcHf 'Jin)*rj '>iNrl'*T., HfHl wlT>ifH...'iHHdl
hihHh Rt T.; 'j-dicn •HcHmciffH ^%HT 7T.

? i?r^fR?.; TOHHlfceTOI^cMi: TqRqTfcTRTtTFTH.; HHI^I'H<»i


<8

^T.; HldHMW ^TTfq ?cq%t fTU^d: H.; ?jfrlHld'fM


t-

cRZT »ffmf?r R ft?FTT '?T.


i
rr

.3 HM^d: W.; ^TTPTTpT Ffrfr M%t 'TT.


3 H'n^iat^irH TT^ft R HVnPn HT.; qnffaN oZTcF ^ R q?qffT
4

*T.; ?rTT MT 'wWjl fd^dl+Kl (xo)’ ?r!TTfe U., 3cTT MT H.; g.; Flfem
r
N
|

^wlwpf (H)’ 3fti% ?T. ff cT.; HwiuiniHd ^TTfq *T.; % TTR TOfa TTWRT #31% iJc^HT^
T.; HchIchcihH tnfq 5., HiftcT ?T.
*

? TjqRpfTZT #?TT HMstiVJfwi tpf % 1T.; fiHlf^H VlfdiWI^I

^ftdirgH ^T H.; TOPT T?ftW. 7T. S iRW cTTftcTft^T., ef.; ^irHTI<l...FcHdVltcfeic:T.; cfmRtt
FTTcT TO^ ^TTOfrWfldcH ?T.
Y T5TH HlfTIMMN M*N: *T.
^ TfMTNIHRtHrd^., wM^TfeHT?ftT.,f?#HT?tt^T HHHNITORmfd
S 7T.; ?it HMHfq T., ^ T^rafM H.; HTfeT
H.; ^t^fnfnpln =TT TTRTTTTTRTfFZTm ^,; %^fdfHmi 3T.
E, HlRd ?T.
V3 «l<j>nH:i) TO FTdlfSMdchifHi; ?J.\ MdH>fit|H>: T.; Mr1^>f5|H> H.; Hqt
\9 H., ?T.; TfTT ^^TH...'^'., ^TFT ^T^rT^jfe T. ^T WlfiiMdHR«*>: T?.; NcTT...^f<J|ct>: T?T.

C H#T1T., M% fHiH'ddT TTtSpT 'HTOMi'^ 0^*11+ 'HdrTTT.; 'l|-)Hd4>7T. ^ ^HTOTTi TRTTTq TT%t^ I 3T^g%T^Ti%cnqT Mtqq^
«'<ihI«4n: 11\9 11' ?fcT HHifnnNHH^IMHIH ?T.; TTOTTTtt TO
\ TO H.; fH>H't>HHHw TO H.; Ifntf^HH ^.;
T.; TORmtTTqTTraTTOfTTOftTH., ♦cihk)«ii...TT dtcifn^., cRTRJcTHHI
\o H., ?T.; felT T.; fHUTTOTOTOlsnq TTTFTT TT. ...TT ^Ncf ?T.
26

STHHTTT W HT I
ar^fMi-^d'r^rt ht frrra m ‘sftfHTm’ mioii

giqprf jlHTiyraf ^fsraTt ranj TTFrfk31

TT?I TJH V^tIW fHHHTf HTH TTTTHT'' I ITT? I I

qWia ^vrHtJTH ^ HrarfH^ ^JHlrf frjHT'' I


HfMlPq Tm TT^ HHJ^TH H WHTI ITf^ 11

ttt^m1v«h+i^ ttt y*i*rf ^hht^hh*1


3TH HT <fu£H TT?rfH rftsfrf TTSlf Hp^fd I ITf? I I

«*1ujTTb^Tf tT H?TT T# MUiyir<«if*v I


TT?^ffjRt?Trat Tffiftr Tmf MpoUprl' I ItfTf 11
^ftr eTpTTtHMr^rat «ffwut wzritswm:'116II Appendix - 5
W trfffWH
\ ^Tr^^miTIMlfraHraHTf^T^.; Pci^ai^Kl HFT
pT.; ?#WTT TO...WI ?.; T^55raT fHfxTraTO...HHur?T.

^ 3ra. wi^wi ^rafrarra ^hht ?#. ^ htRt^th.; wrt ctW^ri


Ht I ras q#HFT tjc^HlfiUI^T H WTT
h., ?ht nt ciWsrat 5TH Ht frarraff^K I ?m h^tv^
TJc^T'raTHpUNIslM^I'!TTI|,'?fH w'l«t»: (^\ H. ^ MlThH«^l:)
^HH 'ST.
? H.; ri'iTTnraH rfsrai rarg t.; TrafHt Trara -?t.
y ?R3T Traf h tPht ?t.
H H., fHHT T.; fraHT ?T
^ g HH*zf H., H.
V3 %7TTTra H^n # ra^T...T.; HlfFI H.

c hhWt tt Tft^rfq nmi'MU'^ra h.; h#t tt.


^ ^rarfra Hrann cth?hPt fc™ ra.; ara t., w& 3twt
Wifa cTicnf Hifer i iMraWiraii WifWiiWrara ^rarera

^ i; ii3THrawiTii h.; rf?r HftiHTffpTraT rfrfrarfl


3TMMIWTT ra.; 11 #T HKhWmW 3THJTIWTT 11 7T.
3
2
anandamajararn 1/11,17; 1V/23.
Appendix - 5 ukaramurtistvatra IIT/6.
apayorhrda IV/6.
WT ukaramurtimatrapi 111/12.
abhyantaram tu 1/23.
uktametanmitahara 1/50.
An Alphabctical Index to Vcrscs in abhrumadhyattu IV/7.
uktanyetani 111/57
amurdhovartate 111/39.
Vasistha Samhita
uccairjapadupamsu 1/65.
ayurvighata 111/46.
utttsthottistha 1/9.
IV/14. artebhyah sraddhya 1/57.
"a" alpamutrapu 11/2.
avisanti tadekasya V/29. utpattimcapi
akaramurti... m/5,14. avacchinnasya V/4.
udanah sarva 11/47.
1/76. asanadvahanad IV/16.
akaradi... 11/16. avastabhya dharam
udanakarma tatproktam 11/52.
avyakta caiva 11/26. asananam ca 1/35.
aksaratraya... III/8.
udgaradi guno 11/53.
astaprakrti 11/16. asanani ca 1/65.
angani samyag... 1/32. unnidra hrdaya IV/41.
V/53. asanenanya 111/45.
angusthenabhi... 111/34. astame maranam 1/26.
asavya karnaddhi 11/38.
n/3B. upadiiya tada
angusthabhya ... III/37. astangatmaka IV/67.
umardhadeham VI/39.
111/61 aste yatra krpa 1/48.
1/48.
angusthau ca... 1/71. astadasasu
IV/7. "u"
astaisvaryadalope IV/32. ahrnmadhyad
agrastho yadi... V/45. urumadhyattatha III/68.
IIJM

agram daksina... V/44. astaugrasamune 1/50.


II/64. urdhvaretam virupakram VI/
asteyamiti 1/42. idaya purayedva 11/64.
andakrtivad ... 11/12.
idaca pingala 11/27.
n/27. 34.
atyacchama malam .. . IV/21. ahamevaparam IV/45.
11/28. urdhvareta virupaksaVI/14, 50
1/38. idayam candrama 11/28.
athavamandale ... IV/49. ahimsa satya 1/71.
ida tasyah sthita 11/27.
11/27. urvorupari
athavastadalo ... IV/41. " a" .ij.li
ida tu savya 11/39.
H/39.
IV/1. akase dharaye IV/9.
athedanim ...• rjukayastatha 1/68.
III/56. idayam pihgala 11/28.
adrsyam drsyama... IV/24. aka§e parama VI/34.
itarasminstathai 1/72. rtam satyam param
adhascordhvam ca... 11/35. akase vayu IV/14.
rtavrtau svadaresu 1/44.
V/38. iti brahma mama VI/6.
VI/6.
adhastadandayo ... III/43. akase vigraham V/28.
iti me brahmanah Vl/24. rtubhisca tribhi
adhitasya tatha ... 1/61. akrsya svasanam 111/10.
VI/16. rtubhihsadbhih V/28.
agamantaika VI/14. iti vedavasana Vl/16.
anutisthanti... 1/72. 1/8.
ityuktah saktina II/4.
II/4. rsiralokya
anekasastra... 1/16. agneyamse caran V/36.
III/38. ajanoh payu IV/6. ityukto yogina V/l.
anenotpadyate eka eva hibhutatma V/5
atmajenaiva 1/30. ityuktva bhagavan 1/10.
anyanyapi IV/56. IV/6.
ityevam karmasarvasvam 1/26. ekajanma krtam
apanamurdhva III/36. atmadehastha VI/47.
ekam jyotirmayam IV/21.
atmastham para VI/45. idamagre sadeva , VI/8.
apanavayo 11/51. 1/72.
ekam padamathaika
atmajam krpa VI/2. indriyanam vicaratarn III/58.
apanomedhra 11/45. V/5.
istadevam gurum 11/60. ekadha bahudha
apibhrunahanam 111/18. atmanam sarva IV/49.
ekaksaram param III/9, 54.
arthahanau ca 1/46. atmanatri hrdayabja IV/64.
ekangulam tu 11/10.
adityamandalam IV/66. i$ah sarvasya VI/22
alambusa ca 11/23, 34. V/34.
ekaikasmin
alambusavama 11/40. adau catvari ■ 1/34.
4 5

japettatra smarenmurti 111/15.


etacchmtva 1/28. karmani yani III/60. gururahu ca V/38.
gururbudho bhrguscandraV/40. japedva tarakam IV/5.
etadva svastikam 1/69. karmatmakavubhavetau 1/19.
gulphajjaiighasya III/66. japedva nitya IV/41.
etani panca V/8. kalpantanala IV/50.
gulphantarann viniksipya 1/81. jatasya dvividhau 1/19.
etasvanya h samutpanna 11/41. karanadabhavadvijam VI/9.
janurvorantaram 1/68.
etena nabhimadhya III/49. kim ca pranajayo III/33. gulphau ca vrsanasyadhah 1/
janomavangulam III/67.
ete nadisu 11/43. kirn catma yoginam VI/21. 73,79.
guhapravistamamrtam VI/29. jitasureva IV/27.
etesam prthivi IV/8. kim punarnitya IV/47.
guhayam tu sthitam VI/28. jitendriyarn jita 1/3-
etesu pahca IV/4. kirltakeyura 1V/28, VI/55.
guhayam yadi VI/28. jTvanmuktasya IV/47.
etesu vayavah 11/43 kundalTm yiili III/50.
jTvasyamula 11/14.
evam capijayo VI/31. kuryadetam V/46. grhaih sardham prati V/29.
Jnatva vaiSvanaram IV/37.
evam dhyanamrtam IV/46. kurvam vidhyukta VI/4. "gha"
ghatikah pahca V/27. jnatvaivam nadi 11/55.
evam prstah sa VI/2. kuhusca varana 11/22.
ghrane gale-ksidese 11/46. jhanam guhyatamam IV/67.
evam yadvedanam IV/45. kuhvasca hasti 11/32.
jnanam prapya katham 1/7.
evam raSistha V/42. kurmasanam bhavedeta 1/80. "ca"
cakre-smin bhramate 11/13. jnanaip yogatmakam 1/31.
evam va vijayopayah VI/53. krtabuddhisu V/19.
caturangulamutsedam 11/11. jnananale mahatkande IV/33.
evam vayujayo III/35.. krtvatu nadika 1/83.
jhanabhaktisama 1/24.
evam va hrdayambhoje VI/37. kenopayena 1/6; 11/1; IV/1. caturthi tu turiya V/9
jnanino-jnanino 1/25.
evameva bhramejjivo V/14. kevale kumbhake III/30. caturthT varuni V/35
jnanena saha IV/48.
esa pranajayopayah III/32. caturthe ghananasa V/52
"ksa" jnanenaiva sahaitena IV/68.
esa ca dharana IV/3. caturdasanglam 111/70
ksamasaviti 1/47. caturbhujamuda IV/27; VI/54 "ta"
ehyehi munisardula 113.
ksetrajnoyamiti V/7. tatah pingalaya 111/14.
I»aM
0 candrastamas \\I2C.
ksetranase sthita V/12. caratyasye nasikayo U/4^ tatah sa vahnina III/50.
omkaram murdhni VI/20.
ksetravancva V/20. carasthirobhaya V/31.
V/31 tatastvamapi 1/27.
omkarastvayamgatya VI/23.
ksetrasya nasakalastu V/15. 1/14. tatognim purva 11/64.
11/64.
omkaro vacakah VI/16. caracaranam I/lz
"ga" V/32. tatra ramyesuchau 11/57.
"ka" caratmakaka V/32
gacchedyadi tada V/48. III/62. tatrabhyantara V/21.
kanthakupattu VI/71. cityormule ca III/62
garutmadvahini III/6. V/16. tathapi nasyate 111/26.
kadacittatra 1/15. cihnairabhyantarai
- y
V/16
gandharayah sarasvatya 11/33. tathavaslhasca V/9.
kandarn tu kidrsam II/2. cetasa samprapasyanti VI/18.
gandhari savya 11/38. tathaiva ca punah 111/17.
111/17.
kandamadhte sthita 11/19. "ja"
gandhar! hasti 11/23,31. jagatkaranamavyaktam IV/40. tadapyomkara VI/12.
kandamasti sarire n/n.
gayannayanam 1/10. jagannatham hrsikekm 1/12. tadaham te pravaksyami VI/7.
kandasya madhyame 11/25.
gunajiiam sarvabhutesu 1/2 jnghamadhyaccite III/66. tadaham srotu VIIl/1.
karanani vasikrtya III/36.
gudam nirudhya 1/80. janghodare ca 11/45. tadanandibhave 111/41
kartavyam dehina IV/63.
guuattu dvyaiiguladurdhvaII/10 janghorvorantare III/43. tadetadomiti VI/9.
kamiaksayadaimasuddhih V/14.
guruna copadistena 1/63. japascadvividhah 1/64. tadetadbrahma Vl/10
karmana manasa 1/42, 43.
6 7

tadeva jnanasamyuktarp 1/21. tisthanti paritah 11/19. dhyayan yatha yatha IV/60.
dehamadhyat 111/69.
tadeva dvividham IV/19. turiyakhye bhave v/n. dhyayan virecayet 11/65.
dehamadhye Sikhi II/8.
tadeva nirgunam IV/25. trtiye caiva V/52. IV/63.
dehascottisthate III/24. dhyayan vai§va
tad drastumicchatah VI/I5. tena kalo'pi V/20. "na"
dehatite jagat III/56.
tantupa iij aramadhya 11/14. tenamrtena sampurnah IV/44. III/30.
dehe dvatrimsat II/6. na tasya durlabam
tannase kah samarthah V/17. tenaiva purite III/53. na rasam na ca IV/22.
dehe yadyapi 111/25.
tanmadhyam nabhi 11/12. tesam praptau ca 1/46. 11/42.
dvatrimsacca grha 1/50. nagah kurmah krka
tanmadhye tu $ikha II/9. tesamatmanyanu III/60. 11/50.
dvada§angula IV/26; VI/32. nagadi vayavah
tapah santosa 1/53. tesu mukhyatamah 11/44. nadinamapi 11/20.
dvadasarayutam 11/13.
tapovanam tato 11/57. tesuttamani 1/35. nadiSuddhimava 11/68.
dvitiya nadika V/35.
tapovanagatam 1/3. tesveva paiica IV/5. nadi samsodhanam 11/55.
dvitiye caiva rasau V/51.
tamagamantat VI/15. trayanam karanam 111/8. nadarp cotpadaya III/31.
dvisaptati sahasre 11/49.
tamagamantat VI/20. trimSaddinani V/27. nadabhivyakti 11/69.
"dha"
tayoh kalavasa V/23. trikalasnana 11/58. nadoparimahadevam VI/17.
dhananjayasya 11/54.
tayorabhyantaram 1/24. trikonam manujanam II/8. nanavidhabhayo 1/7.
dhanahanisca V/51.
tayornase samarthah III/26. tricaturvatsaram 11/67. nanyat paSyami VI/19. 52.
dharmadharmesu 1/56.
tasmacchihnaih sada V/24. tryambakamudara VI/39. nabhim ca hrdayam III/63.
dharmarthakama 1/66.
tasmajjnanena IV/73. tryambaketi III/37. narayanam jaga VI/54.
dharanam yadidam IV/16.
tasmat tvamapi IV/8,55. trvambaketyrca VI/43. na^akalah katham V/3.
dharana dhyana IV/58.
tasmat svatma VI/48. tryambakena vidhakena VI/4I. nasasyadhovahe V/37.
dharana paiicadha 1/37.
tasmadradhangulam III/72. tvancoktenavidha VI/25. IV/2. nasay5m tu 11/62.
dharana procya
tasmin bhavati 1/62. "da" nasagre sasabhr 11/62.
dharayet pancaIV/10,11,13,14.
tasmin visvadhiko VI/14. daksinetara III/42. nasaparsve vahe V/36.
dharayet puritam III/ll.
tasya visva VI/50 daksinam savya 1/73. III/38.
dharayetvyomni m/52. nasaputau madhyama
tasyatmani maha VI/21. daksine'pi tatha 1/70. V/37.
dharitam recayet 111/16. nasamadhye vahe
tasyaiva nitya V/4. dandahasta III/5. dhumadhvjajayam III/47. nasamulam tu IIT/71.
tasyordhva kunda 11/15. dayarjavam mita 1/38. dhyanam samadhi 1/33. nihsvasocchvasa II/5'1; III/25.
tani sarvani V/47. daSame dehasantapo V/54. 1/4.
dhyanam samprati IV/17. nityam dharmaratam
tapayantam svakam IV/34. divasasyadya V/50. IV/72.
dhyanamatmasva IV/19. nityakarmanvi
tavadvarnasrama 1/25. divasasyantya V/54. III/17.
dhyanamevahi IV/17,54. nityamevam praku
taveva sakalam 11/29. drstva tasyasikha IV/35. 11/53.
dhyanayogabaladeva V/15. nimilanadi
tarakena jape VI/5. drstva mam sopra 1/18. 1/53.
dhyanenanena IV/55. niyama dasadha
talumulam ca III/64. devadattasya 11/54. IV/43.
dhyayannantyaksaram 111/13. nirgatamrta
tasu mukhyatama 11/24. deva deva jagannatha 1/16. VI/3.
dhyayannatmana IV/61,62, nirbhayastupra
tisthatitiyatasta VI/23. dehamadhyam tatha III/68. 1/22.
65,66. nivartakam ca vedesu
tisthatyasmin III/48. dehamadhyam tu II/9. dhyayan purusa IV/64. nivartakam bhavedeta 1/21
8 9

nirvatadipavat rv/35. puritam dharayet 111/15. pranapanasama III/2. brahmavidbhirmaha 1/4.


nivrttaphalasanga IV/68. puritam recayet 111/12. pranayamapara 111/18,42. brahmanesu ca V/18.
nitva vayum pr IV/10. purvam purvam pranayamamathe III/l. "bha"
n i latoyada IV/36. prakurvita III/23. pranayamastatha 1/33. bhagavam kena 1/17.
nivarasuka IV/36. purvabhage susumna 11/34. pranayamastridha 1/36. bhagavan bruhi me 11/1.
netrasthanam tu ra/72. purvavaddharana IV/12. pranayamastribhi III/2. bhagavan sarva 1/6.
netrabhyam daksi III/44. purvoditastu V/39. pranayamiidi 1/84. bhadrasanam bhave 1/79.
netrabhyam loka III/48. pusapayasvinl 11/22. pranayamadrte 111/19. bhavapasa nibaddha IV/57.
nyastamantra tanu VI/27. pusa yasasvini 11/31. Pranayamair-visuddha 111/19; bhavayan manasa 111/55.
nyayarjitam dhanam 1/57. pusayasca sara 11/33. IV/26; VI/33 bhavabhavavini VI/61.
"P” ' prthivyam dharayet IV/9. pranayamo bhave 111/13. bhasayantarp jagat IV/53.
pahcami dharaneyam IV/15. prstavanima 1/15. pranayamo'ya III/27. bhuktani sarvarasatp 11/48.
pancavaktram maha VI/35. prsthamadhyasthi 11/25. prano panah sama 11/42. bhutarp bhavyam bhavi V/33.
padmacchavipada IV/30. prstha sthitasya V/45. prano layati III/24. bhutanam ksetrinah V/18.
padniasanam bhave 1/71. posanadi sama 11/52. priyapriyesu 1/47. bhumirapastatha IV/4.
padmasanam sama 1/78. pranamya dandavat 1/5. proktasteyam maha 111/31. bhumau niveSya 1/78.
padmasanasthitam IV/51. pranavam vyaharan VI/30. proktah pritena 1/52. bhumyarp budhoravi V/38.
padmasane sukha 1/14. pratyaharam prasam 111/61. plavitam purusamIV/44; VI/36. bhokta bhogyam ca V/8.
padmodaradalaIV/49,51; VI/55. pratyaharah sa III/59. "ba" bhoktrisusumna 11/30.
papraccha pitaram 1/5. pratyaharadi III/57. baladaharanatp 111/58. bhogayatanadehe V/7.
payasvini ca 11/37. pratyaharo bhavet 111/60. bahirantasca V/22. bhogyamabhyantararp V/7.
paramatmasthitih IV/59. prapasyanti dhiya VI/10. bahiryadrecanam 111/21. bhojanam maithunam V/46.
pare va bandhu 1/48. prabodhe samsphura III/51. balasuryaprati VI/11. bhrantyarudhah sa V/6.
padangusthattu II1/65. prabhabhirbhasaya IV/30. bahyarn bahih kriye 1/23. bhruvormadhyam
padangusthe'pi 11/44. prayanam kurute II/7. bahyamabyantaram 1/22. lalatam II1/64.
padadijanu IV/6. pravartakam bhave 1/20. bahyat pranam III/34. bhruvormadhyepya IV/39,65.
padanmanam tu III/65. pravrttau vanivrttau 1/49. bahyadapuranam "ma"
111/21.
papastu subhadah V/41. pravese subhadah V/41. makarascaiva V/31.
bindumadhyastha 11/63.
payumulam tatah III/63. prasannaguruna 1/66. bindorupari makaramurti 111/7,16.
VI/13.
parthivevaru V/49. prasvedajanako II1/22. ' buddhimatsu nara mandalarp tadviha II/8.
V/18.
parsvapadau ca 1/79. pra n mukhodan mukho- brahmacaryam ca tat 1/44. madhyamah kampa 111/22.
pingalaco'rdhva 11/36. vapi 11/61. brahma nirgunam IV/61. manah suddhisca 1/51.
punyapapavasa V/13. pranamunmoca III/55. brahma brahmamayo IV/25. manasalokya IV/31,40.
putrenaivam pita 1/8. pranasamyamanam III/32;V1/ brahmarandhragato 111/40. manojavatvam 111/30.
punah pingalaya 11/66. 25. brahmarandhresu 111/39,51. mantranyastatanu 11/59.
punah praha muni 1/28. pranad drdho bhave 11/15. brahmavitsuparam V/19. mayurasaname 1/77.
10 II

mayaivamuktah 1/18. yamasca dasadha 1/35. vaktumarhasi II/3. visnoh pade ca VI/27.
marutam marutam IV/13. yamadi guna 11/56; IV/2,58. vaksyami sukhadam 1/9. vihitesu ca 1/63.
marmasthana III/64; IV/13,18. yamaisca niyamaiscaiva 1/83. vaksyedevam jagadyonim 1/11. vihitesu tad 1/49.
mayuram kukkutam 1/67. yasasvini ca 11/35. vatsaranmukta IV/46 vrthakleso bhave 1/84.
mahesvari tu sa III/7. yaSasvinyah kuho 11/32. varnatrayatmaka III/3. vedalaukikamarge 1/62.
muktasanam tatha 1/67. yastu visvatmakam VI/43. varnaSramanam 1/20. vaisvanarani jagad IV/34.
muktimargesu 11/24. yastvsu atmanyasakta VI/49. vasistham vagvidam 1/1. vai§vanaratvam IV/38.
muktirukta tvaya 1/29. yastvetcchrnu IV/70. vahnyadityasasa VI/38. vyattavaktro 1/74.
mukhena sa sama 11/17. yastuenam parama VI/29. vahnisthane niru III/36. vyanah Srotraksi 11/46.
mukhyanyetani IV/56. yatra vivahakarmani V/47. vame'pi vayava V/48. vyomarandhragate III/40.
mrjjalabhyam smrtam 1/51. ya dhistamrsyah 1/55. vayuh pravartate V/25. vyomamsepi na V/49.
mrtasahjivanim VI/42. yamye pusa ca 11/36. vayurvahnistatha V/34. "sa"
mrtyukalam ca V/21. yavatkevalasiddhih 111/29. vayurvayuSakhe 11/18. saktih putro maha V/l.
mrtyubhita VI/51. yavatksetri V/16. vayuscarati dehe V/22. saktimalokya 1/12.
mrdvasanopari 11/59. yavadetani 11/69. vayustisthati III/46. sahkhadhvani ni III/40.
medhradupari 1/81. yavadva sakya m/11,61. vayunam sthana IV/18. sanaih pihgalaya 111/12.
medhrannabhisca III/69. yavanmanolaya III/49. vasudevam jagannathamIV/27. sanairaropayed III/52.
mesasca vrsa V/30. yenapasyanti VI/10. vijanantam sada 1V/52. sanaih sodas 111/10.
moksapanthah susu 11/26. yogakale tvapa 11/17. vijnatavyani II/3. sariram tavadevam II/5.
"ya” yogena parama VI/4. vijhaya svasarire VI/26. sariram visi III/54.
ya idam pathate IV/69. yoginastvapa III/41. viddhyetat sarva II/5. sariralaghuta 11/68.
ya evam kurute III/75. yoginam hrdaya 11/18. vidhaya vidhi VI/24. sarira Sodhanam 1/54.
yakaram dharaye IV/8. yo vedadau svarah III/4. vidhinoktena 1/54, 64; VI/56. sariradadhikah II/7.
yatah karmaivakurva 1/27. "ra" vidhyuktam karma 1/29. suddhasphatikasam IV/29;
yatah ksetram vijana V/6. ragadapetam hr 1/59. vidhyukta karma 11/56; Vl/4. VI/35, 40.
yat prasannasva 1/58. rasisvetesu V/33, 55. vinayakam susam 11/60. subhasubham tada V/42.
yatra bhage maru V/43. rahuh kujo ravi V/40. viniyogam tu VT/24. Susrusa gurao 1/45.
yatra vayu sthi V/43. repham ca bindu 11/65. viniscityatma VI/3. sunyatamabhya VI/60.
yathavat sarva V/3. recanam purna'm 111/27. virecyapurya III/28. sunyata sa tu VI/60.
yathavadvayucaram n/16. "la" visuddhacetasah VI/13. Sfnitvam brahma 1/13.
yathaSvatthadale 11/41. lalatam tu bhruvo III/73. visuddhacetasa VI/45. Srnuyadyah sa IV/71.
yathokta varnadevena IV/ll. lalatadvyoma III/73. visuddhacetasco VI/26. saucam ca dvividham 1/51.
yadrcchalabha 1/55. lingadehena sarvatra V/13. visvarcisam maha VI/33. srivatsavaksa IV/28.
yadyatpasyati III/59. "va" visvodara tu 11/40. slaghya vyasa VI/18.
yadyatma nirgunah V/2. vakaram dharaye IV/8. visam bhaskara V/23. svasasamkhyabhi V/26.
yadva samadhi VI/59. vaktumarhasi II/3. visnumapsva IV/9.
I
I

12 13

"sa" sa yogostanga 1/31. so'hamatmani IV/31. svatmanamartha IV/42.


satkrtva acare 11/67. sarasvati kuhu 11/31. so'hamatmeti IV/53. svahapriyalayat III/47.
sadangalastu hrdnma III/70. sarasvati tatha 11/37. so'hamomiti VI/48. "ha"
sasti svaso bhave V/27. sarasvati sula III/7. sthanuvanmurdha- hastayoh kharpare 1/76.
sasthe ca pratyava V/53. sarvatra maithuna 1/43. , paryantam 1V/39. hastastham ratnamu VI/47.
sodasacchandasam VI/36. sarvadrk sarvatah IV/24. sthanat sthanat III/61,74. hastabhyam bandhayet III/37.
sodasacchanda IV/43. sarvapapavini IV/69. sthanani caiva n/3. hastijihva tatha 11/39.
"sa" sarvabhutabhayam V/55. sthanesevtesu III/74. hastau janau ca 1/74.
samsarapasaba VI/19,52. sarvabhutasthama VI/46. sthiratmakaka V/32. hanopadanacesta 11/51.
samsararnavama III/20. sarvabhutahitam 1/2. sthulaip suksmamana IV/22. hirpsadirahitani 1/59.
samsrtistata V/2. sarvabhutesu VI/44. sphuranti hrdaya 11/18. hiranyasmasru IV/50
samsarasamj nakarn VI/11. sarvaratna sama IV/52. smarannarayanam VI/56. hrjjyotiyama VI/12
sa esa pranavah III/3. sarvasastrartha 1/1. svakiyasakha 1/61. hrtpadme parama IV/62.
sa kalam samatikramya VI/29. sarvadharam jaga IV/23. svapne'pi bahya V/10. hrtpadmestadalopete IV/26.
sa kalam tamatikramya VI/6. sarvavasthastu Vl/51. svayamutpanna VI/49. VI/32.
sagunam paiicadha IV/20. sarvekalasya V/24. svastikam gomu 1/67. hrtsaroruha IV/32.
sagunesuttamam IV/37. sarvesamapi V/35. svatmjam krpaya II/4. hrdayambuja IV/63.
sadatma rajate III/53. savyam daksina 1/82. svatmanyavasthi VI/46. hrdayethantara IV/3.

saptamasya tu 11/63. savyabhage jaya 11/39.
* * * * *
satimagrivasirah 11/61;; III/44. savye ca daksine V/25.
saipadhih sunyata VI/59. savye daksinam 1/70.
samadhih samataIV/59; VI/59. sahasraguna mu 1/65.
samadhih samata proktii 1/37. sahitam kevalam III/28.
samadhimadhuna IV/57. samkhyadayo'pi VI/17.
samanah sarvada dehe 11/48. simha kanya tula V/30.
samanavayureveko 11/49. sitphasanam bhave 1/75.
samahitatamo 1/32. siddhantasravanam 1/53, 60.
samahitamana III/l; IV/1. sivanyamatma 1/69.
samunnata Sirah 1/77. sudharasam vimuIV/42; VI/33. >
sampasyannatma VI/44. suprite bhagavan VI/22.
sampidya sivani 1/82. susobhanam matham 11/58.
sampurnakumbhavad
sambhavattyuttame
111/21.
III/23.
susuptih svatma
susumneda tatah
V/ll.
11/21.
I
sambhidya manasa III/55. suksme lingasarire V/12.
samyak vicaraye IV/71. srstisthityatma III/4.
sa yati brahma III/75. so'piputra viSesena VI/61.
Appendix - 6
WT
N

Important Word Index

"a »» apana (Karma) 11/17,42,45,51;


akara III/5, 10, 14. 111/2,36
aksara 111/8,9,13,54; VI/ abda V/28
9,11,16,26 abhicara 1/40
aksi 11/46; III/64 abhyarcana 1/58
agni 11/64,65; 111/46,52; amara V/2
V/38,48 amurta IV/23
agnikula III/46 amrta IV/43,44,46,64;
aiiga (yoga) 1/31-33 V/23;VI/15,16,20,29,40
angula 11/5,7,10,11 amrta (dhara) VI/36
anguli 1/74; II/5 amrta (parama) VI/24,26
Appendix - 6 angustha 1/71; 111/34,37 ayana V/28
acyuta VI/5 ayogin VI/19
WT qfifSTVlM
aja IV/23,54 aranyavasin 1/50
ajara 1/11,17; IV/23; V/2 arcana 1/58
ajina 11/59 artha 1/66
anda III/43 alambusa (sa) 11/23,34,40
advaita VI/48 alpabhojana 1/50
adhama III/ 22 alpamutrapurisa IV/14
adharma 1/56 avacchinna V/ 4,12
adhisana IV/65 avastha V/9; VV 51,59
adhyayana 1/3,61 avyakta IV/9,40
adhyatmavidya 1/51 avyakta (susumna) 11/26
anala IV/9, 50 avyaya IV/42
ananlaka IV/61 asubhavaha V/41
anila 111/12,16 aSvatha 11/41
anrta 1/59 astahga I/ 31 ;IV/67
anta IV/50 asteya 1/38,42
antaka m/4,31 asthi II/ 6,12,25,50
antrakasa IV/3 ahimsa 1/38,40,52
antratman VI/56
2 3

f» j »» kandamadhya 11/19,25,34; kirita IV/28,52


akasa III/56; IV/4,7,9,14 isa IV/31; VI/22 IV/26;VI/32 kukkuta 1/67,78
akasaga IV/3 isana IV/ 65 kanya V/30 kuja V/38,40
agama VI/14,15,20 isvara 1/11; III/54; kampana III/22 kundalikrta 11/16
agneyamsa V/36 IV/9,30,34,35,63,65 kara 1/76,78; 11/62 kundalisthana 11/16
agneyi V/35 isvarapujana 1/53,58,59 karana 111/36,37 kumbhaka 111/2,3,9,21,26-
atmadehastha VI/47 M
u" karkata V/30 28,30,31
atman 1/23,31; 111/56,59,60; ukar m/6,1 i karna 11/37,38 kusa .. 11/59
IV/2,19,32,39,42,49,53, ucca 1/65 kartr V/19 kuhu 11/22,31,32,34
60-62,64-66 ucchvasa 11/51 ;III/25 karma 1/19, 20. 24-27, kurmakarma 11/42,53
atmayajin VI/43,44 uttam (pranayama) 111/22,23 29,39,42,43,49,62; kurmasana 1/80
atmavisuddhi VI/25 uttama (vyana) IV/40 III/60; IV/48; krkati n/46
atmavedana V/14 udahmukha 11/61 V/46,47 krkara 11/42,53
atmasuddhi V/14 utthana III/22 karmakanda 1/26 krcchra candrayanzt 1/54
aditya (mandala) IV/49, 66; udara 11/45; III/21,44 karmaksaya V/14 krtabuddhi V/18,19
VI/38 udana (karma) 11/42,47,52 karma (nitya) 1/24; III/60; krpabuddhi 1/12,18,48; II/5
ananda 1/11,17,24; IV/23,61 upamsu 1/64,65 IV/68,72,73 keyura IV/28
ap(apas) IV/4,6,8,9,11; V/34 upayagrahana 1/66 karma (naimittika) VI/4,41 kevalakumbhaka 111/27,28,30
abhyantara (ananda) 1/22-24, uma VI/39 karma (pariksaya) V/14 krodha 1/3
34,51; III/57 ff
u" karma (vidhyukta) VI/4 klesa 1/39,40,84
abhyantara (cihna) V/7,16,21 uru 1/68,71,72,78;II/45 kama 1/20,21,66; 11/56 ksama 1/38,47
ayu III/ 36; V/28 urudvaya 111/62 kamavarjita VI/5 ksetrajna V/6,7
aijava 1/38,49 uru madhya m/68 kaya 1/49,59,68; 11/61 ksetrayoga V/17
asana 1/33,35,67,81; 11/59,60; urdvaretas VI/14,34,50 karana III/8; IV/23,36, ksetravan V/20
111/24,35,45; • 'r" 39,40,50; ksetrin V/16,18
IV/16 fta VI/34 VI/8,9,27 "kha"
astikya 1/53,56 rsi I/ 8, 55; VI/24 karanatraya VI/39 kha V/34
asva 11/44, 61 f
'o" karunika 1/5 khamadhya m/55
ahnika 1/4 om VI/09,48 karya VI/26 kharpara 1/76
If jff
onkara 111/51; VI/12,15, kala 11/29,30; V/20,24,26; "ga"
ida 11/21,27,28,31,38, 16,20,23,26 VI/1,3,6,13,53 gada V/27
39,64,66; m/10,16,17 ff
ka" kalajit VI/30,57 gala 11/46
itihasa 1/61 kati 11/45 kalavasa V/23 gandhari 11/23,31,33,38
indriya III/ ^0,58; V/7,8 kanthakupa 111/63,70,71 kalavit V/26; VI/1 gayatri III/5; VI/25
istadeva 11/60 kanda 11/2,11,19,25,34,44; kalasucaka V/15 giriprasravana m/40
III/48 kasa 11/51 guda 1/80; II/10
5
4

III/37 dharmarata (dharma) 1/4,31,51,


1/13,45,63; jagannatha 1/12,16; IV/27 tarjan i
guru 56,66
11/45; tamasa 11/29
11/60 jangha
III/20; VI/5,29 dharana(na) I/33,37;III/11,34;
gulpha 1/69,70,73,79-82; 111/43,62,66 taraka
II1/64 IV/1-5,12,15,16,58
111/44,65,66 Jatharagni 11/68 talumula
V/9,11 dhl 1/55; VI/10
VT/4,28,29 jantu II/5; IV/17 turiya
guha
V/30 dhira ^^9
1/17 janma 1/7; III/56; IV/70; tula
guhya dhrti 1/38,46
VI/8,28 tejas 1V/4; V/12
grhasthasrama 1/44,50
1/1 dhyana 1/33,37;
1/67,70 japa (upamsu) 1/64,65 trikalajna
gomukha IV/17-19,25,31,
jaya 11/39 trikalasnana II/58
graha. V/29
VI/35,39 37,40,45,53-55,58
V/33,42 jara 1/7 trilocana
grahodaya IV/46
tryambaka Vl/19,39,41,43,50 dhyanamrta
griva 11/61; III/44 jala V/38
11/12,50 dhyanayoga V/15
jalacandra V/5 tvak
"gha' 1/11
"da" dhyeya
ghatika IV/11,13,14; V/27 jagrat V/9
1/38,48 "na' I
11/46 janu 1/68,74,78; 11/45; daya
ghrana V/18
dasabahu VI/35 nara
"ca" 111/62,67; 1V/6
1/53,57 naraka in/i9
11/13,14 jitakrodha 1/3 dana
cakra
diva n/29 naga 11/42 ,50,53; III/50
caksu III/37 jitasu VI/12
11/68 nadika H/29,35
1/14 jitendriya 1/3,13; III/45; dipti
caturanana I/ 83,84;
V/20 nadikasuddhi
1/16 IV/58 dvija
caturmukha H/1,55,68
11/37 duhkha 1/6; IV/15,47;
caturvarnatmaka VI/09 jihva
V/51,52 nadicakra 11/29
catuspada n/8 jiva 11/13-15;
nadimarga 11/49
V/4,6,13,14 deva 1/10,11,16; 11/60;
candra 11/28; IV/28; II/ 55; IV/18
IV/5,10-14,31,37,72 nadisamsthana
V/38,40 jihvamula 111/71
devata m/6 nadi H/1 ,2,6,19,20,40,
candrabhaskarabhaga V/22,23 jivanmukta IV/14,47
n/42,54 41,43,49,55
111/62,66,67 jivatman IV/59 devadatta
citimula III/31,38-40;
devalaya 11/57 nada
citta 1/46; Vl/28 jnana 1/7,21,24,27,29-31;
IV/31 VI/ 13,17,18
V/50 IV/33,48,61,67-69, devesa
cittaksobha 11/69
deha I/25.II/1,3,13,15,48,52; nadabhivyakti
cihna 11/68,69; 72,73
111/24,25,49,56; IV/35,64; nabhi (mandala) 1/76; 11/13,15,
V/16,20,24 jnanacaksus VI/17
V/7,13,22,25,28,33 44,45;
cetas VI/4,13,18,45,50 jnanin 1/25,27
VI/34,48,49,63,69,70
"ta" dehamadhya 11/8,10,11;
cetas (yukta) VI/12,23
111/68,69; V/22 narayana 1/10 ; IV/27; VI/54
"cha If tattva IV/9
II/l; 111/41; nasa V/17
VI/24 tattvajna 1/1 dehin
chandas nasakala V/3,5,15
1/42 P//64; V/25
"ja 1 tattvadarsin
nasa (nasika) 11/36,39,44
IV/9 tapas 1/54; m/57; IV /67 dhananjaya II /42,54
jagadisvara V/ 36,37
dhanu V/30 nasa
jagadyoni 1/11 tapovana 1/3
6 7

nasagra 1/73; 11/62; III/34 paramananda vigraha VI/28,29 111/44 buddhimat 1/9; V/18
prstha
nasaparsva V/36 43,45,46,48 IV/32 budha V/4,38,40
prakrti
nasaputa III/38 parammrta VI/10 brahman (deva) 1/13,14,26;
pranava 111/1,3,9,11,13,45,48;
nasamadhya V/37 paramesvara 1/14 Vl/6,10,17,18,20,25,30 111/8,55,56;
nasamula 111/64,71 parartha prayojana 1/2 IV/59 IV/9,25,45,61;
pratyagatman
nihsreyas V/20 palita 111/30 VI/5,9,24,29,30,34.
pratyavaya V/53
nihsvasa 11/51; III/25 pascima m/7 brahmacarya 1/38,43,44
pratyahara 1/33,36; III/ 57,58,
nihsprha 1/42 pada (tala) 1/68,69,71,77; brahmacarin 1/50
59-61,74
nityakarma 1/24; III/60; 11/47; III/65; IV/6,24 brahmjna 1/3
pravartaka (na) 1/16,20,49
IV/68,72,73; VI/4 padahgustha H/35,39,44; V/41 brahmajnana VI/9
pravesa
nityamukta 1V/47 III / 62,65 Vl/3 brahmapura VI/57
prasannatman
nityasuddha V/4 papa 1/69; IV/67,69,70; 111/22 brahmabhuvana VI/10
prasveda
niyama 1/33,35,53,83 V/39,41 11/61 brahmarandhara 11/17,26;
pranmukha
nirnjana I/I ] papaphala V/41 111/39,40,51,55.
prana 11/7,14,15,42-45,66;
nirgunadhyanaIV/19,20,25,61; payumula 11/40,45; 111/63,68; 111/2,13,15-18,20,24, brahmavit 1/4,10; V/19;
V/2 IV/6 34,46-48,52,55; VI/6,29.
nirdvandva VI/3 parthiva V/36,49 V/26 brahmavedin V/19
nirbhaya VI/3 parthivi V/35 brahmasadana III/75
pranakarma 11/51
nivartaka (na) 1/19,21,22 pavaki II/9 brahma V/48; VI/6
pranajaya 111/32,33
nivrtti 1/49 pingala 11/21,27,28,31, brahmana 1/4; V/18
pranasamyama HI/20,31,32
niskama VI/5,28,37 36,39,65,66; brahmanapriya 1/3
pranayama 1/33,36,83,84;
netra 11/36,38,63; 111/44,48 III/12,14 III/1-3,9,13,17-19, "bha
netrasthana III/72 pitamaha 1/17 22,23,27,28,42; bhakti 1/24,52,58; IV/70
naimittika karma VI/4,41 punyapapa IV/69; V/13 bhagavat 1/6,10,11; II/l;
IV/26,33; VI/ 25
nyasta tanu II/59 purana 1/61 V/ 3;VI/1,2.
priya 1/41
nyasa VI/24 purisa IV/14 bhadrasana 1/67, 79
"ba"
"pa" purusa IV/44,49,64; IV/17 bhaya 1/7
bandha
pancavaktra VI/35 VI/34,36 bhavanasana 1/9.
bahya 1/22,23,34,51,63;
padmasana I/ 4,67,71,78; 11/61; purusottama IV/30 bhavapasa IV/57
V/7,16,20; VI/49.
IV/51 puraka (purana) III/2,3,9,21, IV/3 bhavabhava V/ll
bahyakasa
payasvinl 11/22,33,37 27,30,42 bhavisya V/33
bindurupa 11/63,65;
parampada 1/17 purvahnika 1/4 bhavya V/33
VI/11-13.
paramatmanIV/30,35,45,59,62; Pusa 11/22,31,33,36,39 VI/9 bhasmadhara 11/59
bija
VI/4,29,59 prthivi IV/9,10 1/23; IV/53 bhavabhava VI/61
buddhi
paramananda 1/11 prthivijaya IV/10 bhaskara 11/28
buddhijivin V/18
prthivlsthana IV/6,8 buddhinasa V/13 bhaskarabhaga V/22
8 9

bhukti V/8,10 marut IV/13; V/43 IV/11


medhra 1/81; 11/10,34,45; roga
bhuta 1/39,41,43; IV/31; marmasthana III/61,64; IV/18.
III/69 "la"
V/5,18,33,34,42,55; mahat IV/9,33 IV/8
mesa V/30 lakara
Vl/35,44, 46. maharsi VI/14
maithunatyaga 1/43 laksana (bahyabhyantara) VI/3
bhutatman V/5 mahakarunika 1/5
moksa 11/26; IV/17,54; VI/52 lajja 1/6/
bhumi IV/4; V/34,38. mahatman V/1 111/64,73
"ya" lalata
bhrgu V/38,40. mahadeva 1/17,21,34 VI/49
yakara IV/8 linga
bhoktr IV/42; V/8,10. mahaprana 111/55
yamasadana (sthana) I/ 33,35, lingadeha V/13
bhogasadhana V/7 mahamarga 111/31; IV/54 V/12
38,52,81; lingasarira
bhogayatana V/8 matra 11/64; 111/10-12,14.
11/56; IV/2,58. laukikamarga 1/62
bhogya (bahya & abhyantara) V/ manasa 1/64,65
yasasvini 11/22,31,32,35 "va"
7,8. mayura 1/67 II/6
voea 1/1,31; III/75; VI/4,28 vamsa
bhruvorantara III/72 maruta IV/9 IV/8
yoganista 1/26; VI/24 vakara
bhrumadhya 111/64,72 mahesvari III/7 1/74
yogavit 1/80; III/59; vaktra
bhrunahan III/18 mitahara 1/38, 50
VV| IV/37; VI/61 varana (varana) 11/22,35
ma" mithuna V/30 V/37
yogaiastra IV/2 varunamsa
makara V/31 mina V/31 varna II/3; IV/4,11,13,14,50
yogasthana IV/71
makara 111/4,7,16,31 mukta 1/7; IV/47,48; V/21 1/20,25
yoganga 1/33,84; 111/57; varnaSrama
matha 11/58 muktasana 1/67,81,82 1/1,10,28,30;
11/4,18; 111/41,61; vasistha
mandala VI/38 muktimarga 1/13,22,25,29,35;
V/l; VI/19,21. II/5; III/l; IV/1;
mati 1/53,63; IV/37 II/ 24; IV/38,47, V/1,4; VI/3
yogin 1/10, 11,39, 75;
mada 1/7 55,68,73; V/15 V/8
II/4, 18; 111/41,61' vastu
madhyadeha III/63; IV/39 muni 1/5,13,28,42,50 11/17,48; 111/46,50;
V/l; VI/19,21 vahni
madhyama (pranayama) III/22 mumuksu 1/27 IV/6,8,12,35; V/34
"ra"
manahsuddhi 1/51 mutra IV/14
ravi 11/28; V/38,40 vahnisthana 111/36; IV/6
manas 1/39,42,43,49,55; murdhan 11/25; 111/39,52,55,64; 1/39,42,43,49,59
raga 1/59 vak
11/63; 111/1,40,45, IV/7,39; VI/20,23 1/1
rajasa 11/29 vagvit
48,55,60,74; mulacakra 11/14 VI/16
ratri 11/29 vacaka
IV/1,2,19,31,40. mrtasamjivani VI/42.51 VI/16
rasi V/27,29,31,33-36,38,42, vacya
manuja II/8 mrtyu 1/7; VI/19,52. V/12,35
50-52,54,55. vayavya
manojava m/30 mrtyukala V/21
rahu V/38,40 vayavyamsa V/36
manolaya m/49 mrtyujita IV/46; VI/61 vayu 11/2,3,7,18,43,50,64;
rudra IV/9; VI/ 14,16,22,
mantra 11/59; VI/27 mrtyuiijaya VI/48 III/21,27,35,36,40,
28,43,50.
mantrabhyasa 1/64 mrtyubhita VI/51 recaka (recana) III/2,3,9.21, 41,46,50-52,55,61,74;
mayurasana 1/77 meghadhvani II1/40 27,30,42. IV/4,10,11,13,14,16,18;
marana V/53 11/65; IV / 8 V/22,25,34,36,37.43,46-48
repha
10 II

vayukarma IV/18 vrsana 1/73,79; 11/45 III/l; IV/1,17,44.


Sira II1/42
vayacara 11/16; V/21,22 vrsabha V/30 suddha 11/2,14 sarasvati 11/21,31,33,37; III/7
vayujaya III/35 vrsabhadhvaja VI/18 IV / 71; VI/ 10
subha V/40,43 sarvajnata
vayusthana 11/55; IV/18 veda (marga) 1/19,22,62; subhakarya V/47 sarvadharma I / 31
vayusthala IV/7 III/4; VI/16 1/2,6
subhada V/41 sarvabhutahita
vayudaya V/50 vedavadin 1/41; VI/2 subhavaha V/40,41 sarvabhutahrdisthita I/10;TV/
varana 11/32 vedanta 1/60; II1/4 subhasubha V/7,33,42 31.
varunamsa V/49 vaisvanara IV/34,37,38,63 susrusa 1/45 sarvaSastrarthatattvajna 1/1
vasudeva IV/27,62; VI/54 vaisnavi 11/26 sunyata VI/59,60 sahitakumbhaka 111/28,29
vigraha III/6; V/39 vyadhi 1/79 sunyapada III/56 sankhya VI/17
vijitendriya VI/3 vyanakarma 11/42,46,51 1/25
sauca 1/39,51 sadhana
vijfiana IV/31 vyapara V/ll V/16
sraddha 1/28,51,63; IV/70 sadhya
vidya IV/32 vyoma 1/77; 111/52,53,73; V/30
srivatsa IV/28 simha
vidvan 1/47; III/35; IV/8,21; V/37 srotra 11/46; III/37 simhasana 1/67,75
IV/9; V/18,20; vyomaga IV/13 111/10 sidhantasravana 1/53,60,61
svasana
VI/10,17 vyomarandhra III/40 svasa V/25-27,29. slvani I / 69,73,79,82; III / 42
vidhi 1/40,54,64 vyomamsa V/37,49 1/9,55; V, 7
"sa" sukha
vidhyukta 1/29,40; 11/56; VI/4 vyomakhya V/35 samsara 1/6,20; III/20 sudharasa IV/42; VI/33,38
vinayaka 11/60 vrata 1/53,66 VI/19,52 susupti V/9,11
samsarapasa
virupaksa VI/14,34,50 "jsa"
samsrti V/2,4 susumna 11/18-21,24-26,
viSuddha VI/18 sakti 1/5,6,8,9,12,29,33; V/ll 30,31,34; 111/39,51
samsthiti
vifiuddhacetas VI/13,18,26,45 11/1,4; IV/17; V/1,2; suksma IV / 22; V / 12
saguna (dhyana) IV/19,20,25,
visuddharupa VI/34 VI/1,2,13,15 31,37,45 suri 1/22; IV/55; VI/10
vi^vatman VI/24 sankhadhvani III/40 11/29
sanga 11/56 surya
viSvasa 1/56 sankhini 11/22,33,38 sat VI/8 srsti III/4; IV/50
vilvodara 1/23, 32,40 sanaiscara V/38 V / 23
satya 1/38,41; IV/61,69. somabhaga
visa 1/79 sarTra 1/54; 11/5,7,11,68; 1/2 IV/41
satyasangha somamandala
visaya 111/36,58 111/54,60 V/40,41
sadananda(maya) V/2,4 saumya
visuva V/28 saSanka VI/38 V /40
sadasiva VI/34,50 saurin
visnu 1/58; IV/9,28; VI/27 santa 1/2 111/44
santosa 1/53 skanda
vihanga II/8 sastrajna (vit) 1/1,6,16. samatavastha 1/37; IV/59; VI/ sthiti 111/4; VI/50; V/2,12
vihita 111/60 sastrarthtattvaj na 1/1 sphatika IV/29
59
vina III/39 sikhisthana II/8 samadhi 1/33,37; IV/57,59,66; sthula IV/22
vira 1/67 sirahpadma IV/43; VI/36 svakiyasakha
VI/58,59,61 1/61
virasana 1/72 siras 1/77; 11/61; svapna
samana (karma) 11/42,48,49,52 V/9
vrscika V/30 III/44; IV/24 samahita 1/32,67,74; 11/58;
12

svayambhu 1/18; VI/16 hrtpadma IV/26,41,62-64;


svastika 1/67-69 VI/32,73
svatmarupa V/ll hrdayambuja IV/26,41,62-64;
svayambhuva VI/44 VI/32,37
II ha" hrdayabja IV/26,41,62-64,
hakara IV/8 VI/32,37
hari VI/54 hrdayambhoja IV/26,41,62,64;
havyavahana IV/35 VI/32,37
hasta 1/71,74; 11/47; III/37 hrdayakasa 11/18
hastijihva 11/23,31,32,39 hrnmadhya 111/70; IV/7,32
himsa 1/40,59 hrsikesa 1/12
hita 1/2,6,41 hri 1/53,62
hrta (hrdaya) 1/10,59; 11/44;
III/ 63,70;
VI/12,21,37,56

* * * * ♦
"Very ofteti philosophical gymnastics is
mistaken forspiritual knowledge. It is to be
remembered, however, that no intellectual
convictions or philosophical training will
takean individual even a whitnearer to the
Lord. Practical experiences in the sublime
regions of adhyatma alone count. These
experiences can definitely be made possible
through the psychophysiological processes
ofYoga "

- Swami Kuvalayananda

<ONAV'>

Kaivalyadhama S.M.Y.M. Samiti


Lonavla - 410 403,
Dist. Pune, Maharashtra, India

Das könnte Ihnen auch gefallen