Jh fnO; xq# iz.kke ea=k ¬ ;n~ czã'kq¼a fujga fujhga LokUrZfoyhukRedleLr'kfÙkQ% A lfPpRlq[ka pSdeuUrikja RoekfnukFka xq# ekurk% Le% AA1AA tk s 'k q¼ fujgadkj] vkRedke gSa] ftud s vH;Urj esa leLr 'kfÙkQ foyhu jgrh gS] o s vuUr vikj lfPpnkuUnkfnukFk a uked ijekRek gekj s i zFke fnO; x q# gSaA ge mUgsa i z.kke djr s gSaA ;kLrkf}yhukfer'kØ;% L;qLrfith czã.k vk|fHkÂk A fuækUr vk|so ujL; o`fÙkuZrk% Lejrka 'kfÙkQxq#a f}rh;e~ AA2AA ijc zã ls vfHk vk|k'kfÙkQ] tk s foyhu gk sdj vkfnukFk uked ijc zã esa lqi zfLFkr i q#"k esa o `fÙkor ~ vofLFkr gS] ogh gekjh f}rh; fnO;x q# gSaA ge mUgsa i z.kke djr s gSaA Ro;k fof'k"VLrq l vkfnukFkksZfujkd`fr fuxqZ.k mPprs¿lkS A o`R;U;xks¿uqxzgokLr`rh;a lnkf'koa ra xq#ekurk% Le% AA3AA ogh 'kfÙkQ fof'k"V vkfnukFk fux qZ.k ,o a fujkdkj gk sdj Hkh fufo `fÙkQd ;k sxh dh i zKk esa vu qx zgo'k vk:<+ gk sdj jgr s gSa] o s lnkf'ko gekj s r `rh; x q# gSaA ge mUgsa i z.kke djr s gSaA rnqfRFkrk ;k Lor% ,o o`fÙk% JqR;kl uSdksjesr fRorhfM;k A rka 'kq¼fo|ka p lnkf'koh;ka 'kfÙkQa prqFk± xq#ekurk% Le%AA4AA lnkf'ko f}rh; d s fcuk vd sy s i zdkf'kr ugh a gk s ldr s] vr,o ftl 'k q¼fo|k 'kfÙkQ:i o `fÙkQ dk vkJ; y sr s gSa] ogh 'k q¼fo|k gekjh pr qFk Z fnO;x q# gSaA ge mUgsa i z.kke djr s gSaA r}kuq:i% lxq.k% ltkrLRoknikf.k% Jqfrokd~izfl¼% A frjksfgra fr"Bfr foÜÒefLeu~ rehÜÒja iÛÓeekurk% Le% AA5AA ogh 'kfÙkQ:i vkdkjjfgr lnkf'ko tc lx q.kkRed bZ'oj:i èkkj.k djr s gSa] rc J qfr esa pj.kghu gk su s ij o snxkeh u;ughu gk su s ij Hkh n `f"Veku ,o a d.k Zghu gk su s ij Hkh Jo.k'khy dgk x;k gSA ogh bZ'oj gekj s i ape Jo.k'khy dgk x;k gSA ogh bZ'oj gekj s i ape fnO;x q# gSaA ge mUgsa i z.kke djr s gSaA f}rh;esPNr~ Jqfro£.krk ;k rno`fÙkjLeku egnkfnxHkZe A èkrs¿Urjs rka o;ehÜÒjL; ; 'kfÙkQa rq "k"B xq#ekurk% Le%AA6AA yhyk d s fy, } SrHkko x zg.k djk gSa & ,slk dgdj J qfr ftUgsa bZPNke; o£.kr djrh gS] mu bZPNke; dh tk s bZPNk'kfÙkQ:i o `fÙkQ egnkfnfuèkku] ogh 'kfÙkQ gekjh "k"B fnO; x q# gSaA ge mUgsa i z.kke djr s gSaA r|qXxq.kk<~;kd`freku l ;k rs :æsfr osnksÙkQop% izfl¼% A y;hd`ra fr"Bfr foÜÒefLeaLra lIrea #æxq#a urk% Le% AA7AA egnkfngfuèkku'kfÙkQ; qÙkQ tk s bZ'oj x q.k cgqy gk sdj Lo; a esa leL; fo Ü Òo sx èkkj.k dj s gSa] tk s ;tqo sZn #æh esa #æ uke ls i zfl¼ gSa] o s #æ gekj s lIre x q# gSaA ge mUgsa i z.kke djr s gSaA vga cgqL;kfefr ;k rFkqRFkk o`fÙktZfu=kh egnkfndkuke~ A i`FkX&i`Fkd~&d`R; p #æ'kfÙkQ re"Vea Loh;xq#a urk% Le% AA8AA ,d ls cgqr gk su s d s vfHki zk; ls èk `ro sx #æ gk sdj o `fÙk:ik tk s 'kfÙkQ vUr Zfujfgr rRolewg dk s i `Fkd dju s d s fy, egnkfn dh tuuh gqbZ] o s gekjh v"Ve~ x q# gSaA ge mUgsa i z.kke djr s gSaA O;kIuksfr r|qd~ l egUeq[ks"kqrÙos"kq rstLRof[kyaLodh;e~ A fuèkk; rRLFka ifjikfr foÜÒa fo".kqa xq#a ra uoea urk% Le% AA9AA iq".kkE;ga foÜÒfena Lodh;aenh;'kÙkQ;sfr enh;o`fÙk% A iq".kkfe rÙokUrjaxa rq foÜÒa rka fo".kq'kfÙkQa n'kea urk% Le% AA10AA laLi `"V ,o a fofoÙkQ gk su s dh o `fÙk dk voyEcu dj egnkn s rRo ftldk Lodh; lex z r st ikyu s d s fy, fufgr jgr s gSa] o s gekj s uoe~ fnO;x q# fo".k q gSaA ge lc mUgsa i z.kke djr s gSaA rRokUrjLFka txfnRFkeUr% i';u~ Loo` Ùk;k l fojk¿~cHkwo A lef"Vthoks¿f[kyl` Ä~foèkkrk xq#aRoesdkn'kekurk% Le% AA11AA rRokUrj esa txr ifj.kr gk sxk ,slk n s[kdj tk s viuh o `fÙk ls fgj.;xHk Z esa fojhV gq, Fk s] ftudh mlh ew£r ls vf[ky pjkpj fofHkÙkQ gqvk gS] ogh gekj s ,dkn'k x q# gSaA ge mUgsa i z.kke djr s gSaA ;Kkfnda pkReHkok% lq[kká;S dqoZUrq thok bfr ;kL; o`fÙkQ A osn=k;h deZe;h fdykt'kfÙkQ xq#a }kn'kekurk% Le% AA12AA fdy&fuLlan sg vt&vtUek tho d s Hkhrj Lo; a d s lq[k d s fy, ;Kkfnd mikluk dju s dh o `fÙk] tk s o sn=k;h deZe;h lkfo=kh d s uke ls i zfl¼ gS] o s gekjh }kn'k x q# gSaA ge mUgsa i z.kke djr s gSaA 1 2
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c`gn~fHk% lforqfL=kfHkoZ£"k"BSnsZo eUefHk% vXus n{kS% iquhfg ek A lfo=ksvXu;s Lokgk A bne~ lfo=ks vXu;s u ee A38A
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izktkiR;a 'krk|kea fgj.e;e~ rsu czãfonkso;e~ iwra czã iquhegs AizktkiR;k; czã.ks Lokgk A bna izktkiR;k; czã.ks u ee A47A
bUnz% lquhR;k lg ek iqukrq lkse% LoLR;k o#.k% lehP;k ;eks jktkize`.kkfHk% iqukrq ek tkrosn ekstZ;UR;k iqukrqA lquhR;k lfgrsUnzk;LokgkA bne~ lquhR;k lfgrsUnzk; u ee A48A
;ísok nsogsMua nsokl'pÑek o;e~ vkfnR;kLrjekUek eaqprrZL;rsZuekeqr% A vkfnR;k; Lokgk A bne~ vkfnR;k; u ee A49A
nsok thoudkE;k ;n~okpku`rewfne vfXuekZ rLeknsulks xkgZiR;%izeqaprq nqfjrk ;kfu pÑe djksrq ekeusgle~ A vXu;s xkgZiR;k;Lokgk A bneXu;s xkgZiR;k; u ee A50A
Írsu|koki`fFkoh Írsu Roa ljLorh ÑrkUu% ikásulks;fRadpku`rewfneA nÔkoki`fFkohH;ka Lokgk A bna nÔkoki`fFkohH;ka u eeA51A
ltkr 'ka lknqrtkfe'ka lkT;k; l% 'ka lk nqr ok duh;l% vukKkransod`ra ;nsuLrLekÙoeLek×tkrosnks eqeqfXèkA vXu;s tkrosnls Lokgk AbneXu;s tkrosnls u ee A52A
;n~okpk ;Ueulk ;n~ ckgqH;keq:H;ke"Bhon~H;ka f'k'uS;Znu`ra pÑeo;e~ vfXuekZ rLeknsulks xkgZiR;% izeqaprq nqfjrk ;kfu pÑe djksrqekeusule~ A vXu;s xkgZiR;k; Lokgk A bneXu;sxkgZiR;k; u eeA53A
;n~gLrkH;ka pdjfdfYo"kk.;{kk.kkaolqeqft?kzeku% nwjsi';k p jk"VªHk`PprkU;HkjlkouqnkÙkk e`.kkfuA jk"VªHk`n~H;%LokgkA bnajk"VªHk`n~H;% u eeA54A
vnhO;Uu`.kka ;nga pdkj ;n~ ok nkL;a latxkjktusH;% vfXuekZrLeknsulks xkgZiR;% izeqaprq nqfjrk ;kfu pÑe djksrq ekeusule~ AvXu;s xkgZiR;k; LokgkA bneXu;s xkgZiR;k; u ee A55A
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;UekZ; ekrk xHksZ lR;su'pdkj ;fRirk vfXuekZ rLeknsulks xkgZiR;%izeqaprq nqfjrk ;kfu pÑe djksrq ekeusule~A vXu;sxkgZiR;k; LokgkAbneXu;sxkgZiR;k; uee A56A;nk fiis"k ekrja firja iq=k% izeqfnrks èk;u~ vfgaflrkS firjkS e;k rrXusvu`.kks Hkokfr A vXu;s Lokgk A bneXu;s u ee A57A
;nUrfj{ka i`fFkoheqr |ka ;Uekrje~ firja ok ftfgafle vfXuekZrLeknsulks xkgZiR;% izeqaprq nqfjrk ;kfu pÑe djksrq ekeusule~ AvXu;s xkgZiR;k; LokgkA bneXu;s xkgZiR;k; u ee A58A
nsok ve`trSrnsufL=kr ,rUeuq";s"kq eke`ts rrks ek ;fna fdafpnku'kksfXuekZrLeknsulks xkgZiR;% izeqaprq nqfjrk ;kfu pÑe djksrq ekeusule~ AvXu;s xkgZiR;k; LokgkA bneXu;s xkgZiR;k; u ee A61A
fnfo tkrk vIlq tkrk ;k tkrk vkS"kèkhH; vFkks ;k vfXutk vkiLrku% 'kqUèkUrq 'kqaèkuh% A vn~H;% Lokgk A bne~ vn~H;% u ee A62A
;nkiks uDra nqfjra pjke ;n~ ok fnok uwrua ;Riqjk.ke~ fgj.;o.kkZLrrmRiquhr u% A vn~H;% Lokgk A bnen~H;% u ee A63AbeEes o#.k Jqèkh goenÔk pe`y; RokeoLFkqjk p=kQs A o#.kk; Lokgk Abne~ o#.kk; u ee A64A
rÙok;kfe czã.kk oUnekuLrnk'kkLrs ;tekuks gfo£Hk% vgsMekukso#.kksgcksè;q#'kalek u vk;q% izeks"kh A o#.kk; Lokgk A bna o#.kk; u
ee A65A
RoUuks vXus o#.kL; fo}ku nsoL; gsMks vo;kfllh"Bk% ;ft"BksofÉre% 'kks'kqpkuks fo'ok }s"kkafl izeqeqXè;Ler~A vfXuo#.kkH;ka Lokgk AbnefXuo#.kkH;ka u ee A66A
lRoUuks vXusoeks HkoksrhusZfn"Bks vL;k m"klks O;q"VkS vo;{o uks o#.kajjk.kks ozhfg e`Mhda lqgoks u ,fèk A vfXu o#.kkH;ka Lokgk AbnefXuo#.kkH;ka u ee A67A
RoeXus v;kL;;klUeulk fgr% v;klUgO;ewfg"ks ;k uks èksfg Hks"kte~ AvXu;s Lokgk A bne~Xu;s u ee A68A
oS'okujks u mQr;s o;krq ijkor% vfXuuZ% lq"Bqrh :i A oS'okujk;vXu;s Lokgk A bne~ oS'okujk; vXu;s u ee A69A
Írkokua oS'okuje`rL; T;ksfr"kLifre~ vtÏa èkeZehegs oS'okujk;vXu;s Lokgk A bne~ oS'okujk; vXu;s u ee A70A
oS'okujL; nalukH;ks c`gnfj.kknsd% Loi';;k dfo% mHkk firjkeg;Uutk;rkfXu|kZok i`fFkoh Hkwfj jsrlk AoS'okujk; vXu;s Lokgk Abne~ oS'okujk; vXu;s u ee A71A
i`"Vks fnfo i`"Vks vfXu% i`fFO;ka i`"Vks fo'ok vkS"kèkhjkfoos'k oS'okuj%lglk i`"Vks vfXu% leks uks fnok lfji% ikrq uDre~ oS'okujk; vXu;sLokgk A bne~ oS'okujk; vXu;s u ee A72A
tkrks ;nXus Hkqouk O;[;% i'kaq u xksik bZ;Z% ifjT;k oS'okuj czã.ksfoUnxkrqa ;w;a ;kr LofLrfHk% lnk u%A oS'okujk; vXu;s Lokgk A bne~oS'okujk; vXu;s u ee A73A
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RoeXus 'kksfp"kk 'kks'kqpku vkjksnlh vi`.kk tk;eku% RoansokufHk'kLrsjeqpks oS'okuj tkrosnks efgRok A oS'okujk; vXu;s LokgkA bne~ oS'okujk; vXu;s u ee A74AvLekdeXus eèkoRlqèkkj;kukfe{k=ketja lqoh;Ze~ o;a t;se 'kfrualgfÏ.ka oS'okuj okteXuks roksfrfHk%A oS'okujk; vXu;s Lokgk A bne~oS'okujk; vXu;s u ee A75A
oS'okujL; lqeukSL;kejktkfgda HkqoukukfHk% Jh% brks tkrks fo'ofenafop"Vs oS'okujks ;rrs lw;kZ; A oS'okujk; vXu;s Lokgk A bne~oS'okujk; vXu;s u ee A76A
;ísok nso gsMua nsokl'pÑek o;ekfnR;kLrLekUek eaprrZL;rsZu ekeqr%A nsosH;% vkfnR;sH;% Lokgk A bne~ nsosH;% vkfnR;sH;% u ee A77A
nsok% thoudkE;k ;n~okpku`rewfne rLekUu bg eqapr fo'osnsok%ltks"kl%A fo'osH;ks nsosH;% Lokgk A bne~ fo'osH;ks nsosH;% u ee A78A
Írsu|koki`fFkoh ÍrsuRoa ljLorh ÑrkUu% ikáuslks ;fRadpku`rewfne A|koki`fFkohH;ka Lokgk A bne~ |koki`fFkohH;ka u ee A79A
bUnzkfXuh fe=kko#.kkS lkseks èkkrk c`gLifr% rs uks eqapURosulks;fRadpku`rewfne A bUnzkXuhH;ka Lokgk A bnfeUnzkXuhH;ka u ee A80A
us=kksifu"kr~vL;k'pk{kq"kfo|k;k vfgcZqèU; Íf"k%] xk;=kh NUn%] lfork nsork]p{kwjksxfuo`Ùk;s tis fofu;ksx% AA ¬ p{kq'p{kq'p{kqLrst% fLFkjks Hko ekaikfg Rofjra p{kwjksxku~ 'ke; 'ke; ee tkr:ia rstks n'kZ; n'kZ; ;FkkgeUèkksu L;ka rFkk Ñi;k dY;k.ka dq# dq# ee ;kfu ;kfu iwoZtUeksik£trkfup{kq%izfrjks/dnq"VÑrkfu rkfu lokZf.k fueZwy; A ¬ ue'p{kqLrstksnk=ksfnO;HkkLdjk;A ¬ ue% d#.kkdjk; ve`rk; A ¬ ueks Hkxors lw;kZ; Avf{krstls ue% A [kspjk; ue% A egrs ue% A jtls ue% A rels ue% Avlrks ek ln~xe; A relks ek T;ksfrxZe; A e`R;ksekZe`ra xe; A m".kksHkxoku~ 'kqfp:i% galks Hkxoku~ 'kqfpjizfr:i% ; beka pk{kq"erha fo|kaczkã.kks fuR;e/hrs u rL;kf{kjksxks Hkofr u rL; dqys¿U/ks Hkofr A v"VkSczkã.kku~ xzkgf;Rok fo|kflf¼HkZofr A ¬ fo'o:ia ?k`f.kua tkrosnlafgj.;e;a T;ksfr:ia riUra lglzjf'efHk% 'kr/k orZeku% iqj% iztkukeqn;R;s"klw;Z% A ¬ ueks Hkoxrs vkfnR;k; vokXokfnus Lokgk AA
«««
lw;kZ‘de~vkfnnso ueLrqH;a izlhn ee HkkLdj A
fnokdj ueLrqH;a izHkkdj ueks¿Lrq rs AA1AAlIrkÜÒjFkek:<+a izp.Ma d';ikRete~ AÜÒsriÁèkja nsoa ra lw;± iz.kekE;ge~ AA2AAyksfgra jFkek:<+a loZyksdfirkege~ A
egkikigja nsoa ra lw;± iz.kekE;ge~ AA3AA=kSxq.;a p egk'kwja czãfo".kqegsÜÒje~ A
egkikigja nsoa ra lw;± iz.kekE;ge~ AA4AAc`afgra rst%iqÛ“a p ok;qekdk'keso p A
izHkaq p loZyksdkuka ra lw;± iz.kekE;ge~ AA5AAcUèkwdiq"ilÄïk'ka gkjdq.MyHkwf"kre~ A
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,dpØèkja nsoa ra lw;± iz.kekE;ge~ AA6AAra lw;± txRdrkZja egkrst%iznhiue~ A
egkikigja nsoa ra lw;± iz.kekE;ge~ AA7AAra lw;± txrka ukFka KkufoKkueks{kne~ Aegkikigja nsoa ra lw;± iz.kekE;ge~ AA8AA
pUnzka izHkklka ;'klk ToyUrha fJ;a yksds nsotq‘keqnkjke~ A
rka ifÁuheha 'kj.kega izi|s¿y{ehesZ u';rka Roka o`.ks AA
vkfnR;o.ksZ rilks¿fèktkrks ouLifrLro o`{kks¿Fk fcYo% A
rL; iQykfu rilk uqnUrq ek;kUrjk;kÜÓ ckák vy{eh% AA
miSrq eka nsol[k% dh£r'p ef.kuk lg A
izknqHkwZrks¿fLejk‘ªs¿fLeu~ dh£re`f¼a nnkrqes AA
{kqfRiiklkeyka T;s’key{eha uk'k;kE;ge~ A
vHkwfrele`f¼a p lok± fu.kqZn es x`gkr~ AA
xUèk}kjka nqjkèk"kk± fuR;iq‘ka djhf"k.khe~ A
bZÜÒjhxa~ loZHkwrkuka rkfegksià;s fJ;e~ AA
eul% dkeekdwfra okp% lR;e'khefg A
i'kwuka :ieÂL; ef; Jh% J;rka ;'k% AA
dnZesu iztkHkwrk ef; laHko dnZe A
fJ;a okl; es dqys ekrja iÁekfyuhe~ AA
vki% l`tUrq fLuXèkkfu fpDyhr ol es x`gs A
fu pnsoha ekrja fJ;a okl; es dqys A
vknzk±iq"dfj.khaiqf‘a fiÄõyka iÁekfyuhe~ A
pUnzka fgj.;e;hay{eha tkrosnks e¿vkog AA
vknzk± ;% dfj.kha ;f‘alqo.kk± gseekfyuhe~ A
lw;k±fgj.;e;ha y{eha tkrosnkse¿vkog A
rka e vkog tkrosnks y{eheuixkfeuhe~ A
;L;ka fgj.;a izHkwra xkoks nkL;ks¿ÜÒku~ foUns;a iq#"kkuge~ AA
;% 'kqfp% iz;rks HkwRok tqgq;knkT; eUoge~ A
fJ;% i×Ón'kp± p Jhdke% lrratisr~ A
iÁkuus mQ: iÁk{kh iÁlaHkos A
Roa eka HktLo iÁk{kh ;su lkS[;a yHkkE;ge~ AA
vÜÒnk;h xksnk;h èkunk;h egkèkus A
èkua es tq"krka nsfo loZdkeka'p nsfg es AA
iq=kikS=k èkua èkkU;a gLR;ÜÒkfnxos jFke~ A
iztkuka Hkofl ekrk vk;q"eUra djksrq eke~ AA
èkuefXuèkZua ok;qèkZua lw;ksZ èkua olq% A
èkufeUnzks c`gLifroZ#.ka èkue'uq rs AA
oSurs; lksea fic lksea ficrq o`=kgk A
lksea èkuL; lksfeuks eáa nnkrq lksfeu% AA
u Øksèkks u p ekRl;± u yksHkks uk'kqHkk efr% A
HkofUr Ñriq.;kuka HkÙkQkuka JhlwÙkQa tisRlnk AA
o"kZUrq rs foHkkofj fnoks vHkzL; fo|qr% A
jksgUrq loZchtkU;o czã f}"kks tfg AA
iÁfiz;s ifÁfu iÁgLrs iÁky;s iÁnyk;rkf{k A
foÜÒfiz;s fo".kq euks¿uqdwys RoRikniÁa ef; lfÂèkRLo AA
;k lk iÁkluLFkk foiqydfVrVh iÁi=kk;rk{kh A
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xEHkhjk orZukfHk% LruHkj uferk 'kqHkz oÐksÙkjh;k AA
y{eh£nO;S&xZtsUnzSef.kx.k [kfprS&Lukfirk gsedqEHkS% A
fuR;a lk iÁgLrk ee olrq x`gs loZekÄõY;;qÙkQ AA
y{eha {khjleqnz jktru;ka JhjÄõèkkes'ojhe~ A
nklhHkwrleLr nso ofurka yksdSd nhikadqjke~ A
JheUeUndVk{kyCèk foHko czãsUnzxÄõkèkjka A
Roka =kSyksD; dqVqfEcuha ljfltka oUns eqdqUnfiz;ke~ AA
fl¼y{eh&eksZ{ky{eh&tZ;y{ehLljLorh A
Jhy{ehoZj y{ehÜÓ izlÂk ee loZnk A
ojkadq'kkS ik'keHkhfreqnzka djSoZgUrha deykluLFkke~ A
ckykdZ dksfV izfrHkka f=k.ks=kka Hktsgek|ka txnh'ojha Roke~ AA
loZeÄõyekÄõY;s f'kos lokZFkZ lkfèkds A
'kj.;s =;Ecds nsfo ukjk;f.k ueks¿Lrq rs AA
ukjk;f.k ueks¿Lrq rs AA ukjk;f.k ueks¿Lrq rs AA
ljflt&fuy;s ljkstgLrs èkoyrjka'kqd xUèkekY;'kksHks A
Hkxofr gfjoŠHks euksKs f=kHkqouHkwfrdfj izlhn eáe~ AA
fo".kqiRuha {keka nsoha ekèkoha ekèkofiz;ke~ A
fo".kks% fiz;l[kha nsoha uekE;P;qr&oŠHkke~ AA
egky{eh p foÁgs fo".kqiRuh p èkhefg A rÂks y{eh% izpksn;kr~ AAJh&opZL;ek;q";ekjksX;ekfoèkkr~ ioekua egh;rs A èkua èkkU;a i'kqacgqiq=kykHka 'krlaoRlja nh?kZek;q% AA Í.kjksxkfn&nkfjnzÔ&iki{kqnie`E;o% AHk;'kksdeuLrkik u';Urq ee loZnk AA fJ;s tkr fJ; vkfu;kZ; fJ;ao;ks tfur`H;ks nèkkrq A fJ;a olkuk ve`rRoek;u~ Hktafr l|% laforkfonè;wu~ AA fJ; ,oSua rfPNª;keknèkkfr A lUrre`pk o"kV~ÑR;a lUèkÙkalUèkh;rs izt;k i'kqfHk% A ; ,oa osn A ¬ egknsO;S p foÁgsfo".kqiRuh p èkhefg A rÂks y{eh% izpksn;kr~ AA
Being pleased by the praises sung by Brahma who was troubledby the asuras Madhu and Kaitabha at the end of a kalpa, She,the supreme Devi, supporter of the worlds, emerged out ofMahaVishnu’s eyes, who was in mystic slumber. Deluded byMahamaya, the evil asuras, Madhu and Kaitabha, were then slayedby MahaVishnu. Let Goddess Durga become a fort for me to stopthe terrible army of kRitAnta, the god of death.
ÇElaeKye mih;asuràmiwte s<ÉUy s<icNtta<devanamip sa ivinimRtvpuStEdRÄÉU;ayuxa,%½EnaRdyutEmRhasurblErarBxyuÏaeTsvaraeÏ‚< “aerk«taNtsENyimh me ÊgERv ÊgaRytam!. 2.
When Mahishasura was creating havoc in all the three worlds,the devas got together and requested Brahma, Siva and Vishnufor help. Then Goddess Durga was created and weapons were givenby them. Let Goddess Durga, whose battle attire is accompaniedby the loud cries of the devas, become a fort for me to stopthe terrible army of kRitAnta, the god of death.
The sighs heaved by the Goddess turned into battallions andwith them she killed the army of asuras. Then She killedChikshura, the general of the asura army. Her lion jumped onChamara, another able member of the asuras and killed him in abattle. Within moments She also destroyed the enemies udagra,karAla, bAShkala, biDAla and others. Let Goddess Durga becomea fort for me to stop the terrible army of kRitAnta, the godof death.
When Mahisha who shook the entire world approached the Devi,She destroyed him. But, he then took the form of a lion, thencame in the form of man, elephant and back to his original form.She then attacked him with her foot and cut him up with Hersword. Let Goddess Durga become a fort for me to stop theterrible army of kRitAnta, the god of death.
in>ze;amrzi´êipi[ izve maye mhaiv³meïIvagaidivÉUitêipi[ r[e iv*uTk«panu¢he,zUla*Erip palyeit idivjEnIRtaidzNtI vr<raeÏ‚< “aerk«taNtsENyimh me ÊgERv ÊgaRytam!. 5.
“You are the personification of the power of the entire host ofdevas, auspicious one, mAya - the consort of the parabrahman,brave one, in a battle You are the form of Lakshmi, Sarasvati and
other manifestations, yet, immediately like a lightning, You gracepeople due to compassion, protect us with trident and otherweapons”. Thus when the devas praised You, You gave them boons.Let that Goddess Durga become a fort for me to stop the terriblearmy of kRitAnta, the god of death.
†PyCDuMÉinzuMÉiv³micri¬òE> sureNÔE> StutapavRTya vpu;ae=vtIyR liltakara ihmaÔeStqe,faelakeilivmaeihtiÇÉuvna sa c{fmu{fei]taraeÏ‚< “aerk«taNtsENyimh me ÊgERv ÊgaRytam!. 6.
Praised by the devas who were suffering because of their defeatat the hands of the arrogant shumbha and nishumbha, a gentle formemerged out of pArvati at the slopes of Himalayas. Sportingly Sheattracted all the three worlds and was seen by chaNDa and muNDa.Let that Goddess Durga become a fort for me to stop the terriblearmy of kRitAnta, the god of death.
Being informed by chaNDa of the Devi’s beautiful form, shumbhabecame desirous of attaining her and immediately sent a messenger.She sent him back with the message that only the one who defeatsher in a battle can become her husband. Enraged by her answer,shumbha sent dhUmralochana, who wanted to fight. Devi destroyeddhUmralochana along with his army. Let that Goddess Durga becomea fort for me to stop the terrible army of kRitAnta, the god ofdeath.
àaÝe zuMÉble c kesirtun> kalI rvaeÏaei;nIraeÏ‚< “aerk«taNtsENyimh me ÊgERv ÊgaRytam!. 8.
When chaNDa and muNDa came with their forces, She created kAlifrom her forehead. kAli then destroyed the army and its weaponsand then killed chaNDa and muNDa. Later when Shumba’s armyapproached, kAli expressed her anger by roaring aloud. Let thatGoddess Durga become a fort for me to stop the terrible army ofkRitAnta, the god of death.
äüa{faid;u s<gtasu izvËtI— c Svzi < tdas&:qœva tTàihteNÊmaEilvcsa dETyE> àv&Äe r[e,³…XyNmat&[aidRt< irpubl< †:qœva àùòazyaraeÏ‚< “aerk«taNtsENyimh me ÊgERv ÊgaRytam!. 9.
Then shivadUtI (one who sent Siva as messenger) - her own powerwas created from combining the powers of all the devas of thebrahmANDa. Then She was called to battle by the asuras who wereincited by the words of shiva (lord with the moon on his head)who was sent by Her. She became delighted on seeing the armybeing attacked by the angry mothers - the manifestations ofthe devas’ powers. Let that Goddess Durga become a fort for meto stop the terrible army of kRitAnta, the god of death.
The devas next saw the asura raktabIja, who came to thebattlefield and who created fear by filling earth with warriors(of his kind) who sprung from his blood that oozed out of himwhen he was struck by the shaktis. Then as and when Devi attackedraktabIja, kAli drank his blood and ultimately he perished. Let
that Goddess Durga become a fort for me to stop the terriblearmy of kRitAnta, the god of death.
Next was the terrible battle with shumbha and nishumbha. nishumbawho fought with an axe and arrows was struck unconscious by Deviwith a sword. Then with the trident She struck shumbha who wasfighting ferociously with ‘shakti’ - indra’s weapon and witharrows. Let that Goddess Durga become a fort for me to stop theterrible army of kRitAnta, the god of death.
ÉUy> àaÝinzuMÉmu miÉtí³ayux< iDNdtIofœgiCDÚgd< szUlmw t< zUlen iÉÅvaeris,v]aeingRtmNydSy c vpu> ofœgen in:k«NttIraeÏ‚< “aerk«taNtsENyimh me ÊgERv ÊgaRytam!. 12.
Again, nishumbha sent forth many chakras at the Devi which Shebroke. She broke his gada with Her sword and then tore his chestwith Her trident. Another form of his came from his chest andwas immediately killed by Devi with her sword. Let that GoddessDurga become a fort for me to stop the terrible army of kRitAnta,the god of death.
pÂaSyen c mat&iÉí miwte sENye sm_yeyu;>zuMÉSyaNyblavlMbvcsa devIivRlaYy Svym!,zôaôaeTkrÉI;[< icrtr< tenahv< tNvtIraeÏ‚< “aerk«taNtsENyimh me ÊgERv ÊgaRytam!. 13.
When the different shaktis and Her lion were fighting the asuras,shumbha accused the devi of depending on another’s strenth. So
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She merged all other manifestations into Herself and fought for along with shumba who fought with many kinds of weapons (shastra)and astras (arrows released after invoking a mantra). Let thatGoddess Durga become a fort for me to stop the terrible army ofkRitAnta, the god of death.
shumba’s weapons were destroyed and he was hit by Devi with herpalm. An angry shumbha took Her to the sky and fought fiercely.Devi then decided that She had fought enough and killed him withHer trident and made the earth free of distress. Let that GoddessDurga become a fort for me to stop the terrible army of kRitAnta,the god of death.
Remover of the miseries of those who are distressed, Bestowerof auspicious things, be pleased. nArAyaNi, You are the entireworld. brahmANi, the first being, protect us from fear with Yourweapons like trident and others and kill all diseases. O Giverof everything, give us boons.” Thus She was praised by thedevas. Let that Goddess Durga become a fort for me to stop theterrible army of kRitAnta, the god of death.
Whenever I am remembered, I will again kill the host of asuras.Always and everywhere I will protect those who are involved inthe stories describing My greatness. And I will give everythingthat they wish for.” So saying She disappeared. Let that GoddessDurga become a fort for me to stop the terrible army of kRitAnta,the god of death.
mahaTMy< c sumexsanukiwt< ïuTva mhIÉ&iÖzae>sýaÔaE ivihtiÇv;Rtpsae> àTy]tameyu;I,ÉUÉÇeR ddtI punmRnupd< vEZyay baexàdaraeÏ‚< “aerk«taNtsENyimh me ÊgERv ÊgaRytam!. 17.
Hearing the greatness of Devi as related by the RiShi sumedhas,king suratha performed tapas on the mountain sahyAdri for three yearsand got a vision of the Goddess. She gave his kingdom back to surathaand and the boon that he will be born to Lord sUrya and his wifesavarNA and will be known as sAvarNi and become the next manu.She also gave the boon of self-realisation to the vaishya. Letthat Goddess Durga become a fort for me to stop the terrible armyof kRitAnta, the god of death.
By reading the seventeen verses of “shrIdurgAsrutI” daily, man isfreed from fear of death, leaves behind difficulties, gets allthat he wishes for and attains liberty. And in that state ofliberation, due to the grace of the Goddess, he enjoys in itsentirety the fruit that arises out of reading the greatness ofGoddess girijA.« « «
djU;kl¬ va da [ka xa ?ka Äa vka vaxq"BkH;ka ue% A¬ ba pa Na ta >a ×ka b± rtZuhH;k Lokgk A¬ ma Va Ba Ma <a .ka ¬ eè;ekH;ka o"kV~ A¬ ,a ra Fka na èka ua ,sa vukfedkH;ka ue% gqe~ A¬ vksa ia iQa ca Hka ea vkSa dfuf"BdkH;ka okS"kV~ A¬ va ;a ja ya oa 'ka "ka la ga ya {ka djrydji`"BkH;ka iQV~ A
ân;kfn U;kl¬ va da [ka xa ?ka Äa vka ân;k; ue% A¬ ba pa Na ta >a ×ka f'kjls Lokgk A¬ ma Va Ba Ma <a .ka ¬ f'k[kk;S o"kV~ A¬ ,a ra Fka na èka ua ,sa dopk; gqe~ A¬ vksa ia iQa ca Hka ea vkSa us=k=k;k; okS"kV~ A¬ va ;a ja ya oa 'ka "ka la ga ya {ka vL=kk; iQV~ A
¬ va vka ba b± ma mQa Ía y`a ,a ,sa vksa vkSa va v%a ue% bfr"kksM'knys fo'kq¼sd.Bs A
¬ da [ka xa ?ka Äa pa Na ta >a ×ka Va Ba ue% bfr }kn'kk{kjs vukgrS âfn A¬ Ma <a .ka ra Fka na /a ua ia iQa ue% bfr n'kk{kjs ef.kiwjs ukHkkS A¬ ca Hka ea ;a ja ya ue% "kMÏs Lokfèk"Bkus fyÄõeè;s A¬ oa 'ka la ue% prqjÏs Lokfèk"Bkus xqn eè;s A¬ ga {ka ue% f}nys vkKkpØs Hkzw eè;s A
cfgekZr`dk U;kl Øe
¬ va ue% f'kjfl A ¬ vka ue% yykVs A ¬ ba ue% nf{k.k us=ks A ¬ b± ue%okeus=ks A ¬ ma ue% nf{k.k d.ksZ A ¬ mQa ue% oke d.ksZ A ¬ Ía ue% nf{k.kuklkiqVs A ¬ Î ue% oke uklkiqVs A ¬ Æa ue% nf{k.k diksys A ¬ Æa ue% okediksys A ¬ ,a ue% mQèoZ vks"Bs A ¬ ,sa ue% vèkjks"Bs A ¬ vksa ue% mQèoZnUriaÙkQkSA¬ vkSa ue% vèkksnUriaÙkQkS A ¬ va ue% ew£?u A ¬ v% ue% eq[k o`Ùks A
¬ da ue% n{kckgq A ¬ [ka ue% n{k dwiZjs A ¬ xa ue% nf{k.k ef.kcUèksA ¬ ?ka ue% nf{k.k gLrkÄ~xqfyewys A ¬ Äa ue% nf{k.k gLrkÄ~xqfyvxzs A
¬ pa ue% okeckgq A ¬ Na ue% okegLrdwiZjs A ¬ ta ue% okegLref.kcUèks A ¬ >a ue% okegLrkÄ~xqfyewys A ¬ ×ka ue% okegLrkÄ~xqfyvxzs A ¬Va ue% n{kikn ewys A ¬ <a ue% n{ktkuqfu A ¬ Ma ue% n{kxqYiQs A ¬ <a ue%n{kiknÄ~xqfyewys A ¬ .ka ue% n{kiknkÄ~xqY;xzs A ¬ ra ue% okeiknkÄ~xqfyewysA¬ Fka ue% oketkuqfu A ¬ na ue% okexqYiQs A ¬ /a ue% okekiknkÄ~xqfyewys A¬ ua ue% okeiknkÄ~xqY;xzs A ¬ ia ue% n{k ik'osZ A ¬ iQa ue% oke ik'osZ A¬ ca ue% i`"Bs A ¬ Hka ue% ukHkkS A ¬ ea ue% dq{kkS A ¬ ;a RoxkReus ue% A¬ ja vl`xkReus ue% n{kLdUèks A ¬ ya ekalkReus ue% xy i`"B Hkkxs A ¬ oaesnlkReusue% okeLdaèks A ¬'ka vLF;kReus ue% ân;kfn n{kgLrkUre~ A ¬ "kaeTtkReus ue% ân;kfn okegLrkUre~A ¬ la 'kqØkReus ue% ân;kkfn n{kiknkUrs A¬ ga vkReus ue% okeiknkUrs A¬ Ga ijekReus ue% tBj%A ¬ {ka izk.kkReus ue%eq[ksA
ya c{fI mxukEqÉaiddETydlnI ya maih;aeNmUilnIya xUèe][c{fmu{fmwnI ya r´bIjaznI,zi´> zuMÉinzuMÉdETydlnI ya isiÏdaÇI prasa devI nvkaeiqmUitRsihta ma< patu ivñeñrI.
In the famous Rudra-Adhyaya or the Satarudriya of the Yajur-Veda,we have a majestic, universalised description of Lord Siva, a chantwhich we are accustomed to everyday in the temple. Only thosewho know what Sanskrit is, what the Vedas are and what worshipis, can appreciate what this Satarudriya chant also is. It is one ofthe most powerful prayers ever conceived by the human mind. It isfilled with a threefold meaning. According to the culture of this coun-try, everything is threefold,-objective, subjective and universal.Everything in the world, from the smallest to the biggest, has anobjective character, a subjective character and an universal char-acter. Objectively you are something, subjectively you are anotherthing and universally you are a third thing. It all depends upon fromwhat point of view you interpret a particular thing, person or ob-ject. When you objectively interpret a thing, it looks one thing; whenyou subjectively analyse it, it is another thing; and from the univer-sal point of view, it is something third altogether. Likewise, thisMantra, the Satarudriya of the Yajurveda, a hymn to Lord Siva, hasan objective meaning, a subjective meaning and a divine, supreme,supramental, universal meaning. Objectively, it is a prayer for thecontrol of the forces of nature. Subjectively, it is a prayer for self-control and the rousing of the spiritual consciousness. Universally,it is a surge of the soul towards God-realisation. It has anAdhiyajnika, Adhibhautika, Adhidaivika and Adhyatmika mean-ing, as we usually put it. It has a tremendous meaning. The Vedas,the Mantras of the Vedas, are filled with such threefold or fourfoldmeaning. Hence it is difficult to understand the full meaning of anyMantra of the Veda. “Ananta Vai Vedah”-Infinite is the meaning ofthe Vedas. The meaning of the Veda is infinite. It has no end at all.It is mathematics, it is chemistry, it is physics, it is Ayurveda, it ispsychology, it is metaphysics, it is philosophy, it is spirituality, it ismeditation, it is love, it is ecstasy. You will find everything in every
Mantra of the Veda. All depends upon how you look upon it, howyou feel it. A person can be a father, he may be. a brother, he maybe a son, he may be a friend, but all the while he is one and thesame person. Attitudes are different on account of various rela-tionships connected. So the Rudra Adhyaya is before us, a ma-jestic prayer for world-peace, international-peace, subjectivepeace, universal peace and God-Consciousness.
It is difficult to chant this Veda Mantra called the Satarudriya, be-cause it requires a training, as in music, for example. Everybodycannot sing. It requires a tremendous training for years together.Likewise, the chanting of the Mantras of the Veda requires train-ing for years together, not for a few days only. Just as one whodoes not know how to sing, will make a jarring noise and you willlike to get up and go away rather than listen to it, so also when youchant the Mantra wrongly, Gods will get up and go away. They donot bear it any more. So, it requires training. But once it is properlylearnt, it becomes a protection for you from catastrophies of everykind,-physical, psychological and what not. So, those who knowmay chant it, recite it and take part in the recitation of it everydayin the temple, at least during the worship on Mahasivaratri.
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AA Jh #nziz'u% AAAA y?kqU;kl% AA
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A vkiks es jsrfl fJrk% A jsrks ân;s A ân;a ef; A vgee`rs A ve`ra czãf.kA i`fFkohes 'kjhjs fJrk%A 'kjhjx~a ân;s A ân;aef; A vgee`rs A ve`raczãf.kA vks"kf/ouLir;ks es ykselq fJrk% A yksekfu ân;s A ân;a ef; A vgee`rsA ve`ra czãf.k A bUæks es cys fJr% A cyxa~ ân;s A ân;a ef; A vgee`rsA ve`r czãf.k A itZU;ks es ew£èu fJr% A ew/kZ ân;sA ân;a ef; A vgee`rsA ve`ra czãf.k A bZ'kkuks es eU;kS fJr%A eU;qâZn;s A ân;a ef; A vgee`rsA ve`ra czãf.k A vkReke vkRefu fJr%A vkRekân;s A ân;a ef; Avgee`rsA ve`ra czãf.k A iqueZ vkRek iqujk;qjkxkr~ A iqu% izk.k% lqujkdwrekxkr~ AoSÜÒkujks jf"efHkokZo`/ku% A vUrfLr"BRoe`rL; xksik% AA
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vfXugks=kkReus vaxq"BkH;ka ue% A n'kZiw.kZeklkReus rtZuhH;ka ue% ApkrqekZL;kReus eè;ekH;ka ue% A fu:<i'kqcU/kReus vukfedkH;ka ue% AT;ksfr"VksekRus dfuf"BdkH;ka ue% A loZØRokReus djrydji`"BkH;kaue% AA vfXugks=kkReus ân;k; ue% A n'kZiw.kZeklkReus f'kjls Lokgk ApkrqekZL;kReus f'k[kk;S o"kV~ A fu:<i'kqcU/kReus dopk; gqa AT;ksfr"VksekReus us=k=k;k; okS"kV~ A loZØRokReus vL=kk; iQV~ AHkwHkqZoLlqojksfefr fnXcUèk% AA
ueks Hkok; p #nzk; p ue% 'kokZ; p i'kqir;s p ueks uhyxzhok;p f'kfrd.Bk; p ue% di£nus p O;qIrds'kk; p ue% lgÏk{kk; p'krèkUous p ueks fxfj'kk; p f'kfifo"Vk; p ueks eh<q"Vek; ps"kqers pueks ßLok; p okeuk; p ueks c`grs p o"khZ;ls p ueks o`¼k; plao`èous p ueks vfxz;k; p ue mQE;kZ; pkoLoU;k; p ue% ÏksrL;k;p }hI;k; p AA5AA
ueks T;s’k; p dfu’k; p ue% iwoZtk; pkijtk; p ueks eè;ek;pkixYHkk; p ueks t?kU;k; p cqf?u;k; p ue% lksH;k; p izfrl;kZ;p ueks ;kE;k; p {ksE;k; p ue moZ;kZ; p [kY;k; p ue% ÜyksD;k;pk¿olkU;k; p ueks oU;k; p d{;k; p ue% Jok; p izfrJok; pue vk'kq"ks.kk; pk'kqjFkk; p ue% 'kwjk; pkofHkUnrs p ueks o£e.ks po:fFkus p ueks fCfYeus p dofpus p ue% Jqrk; p Jqrlsuk; p AA6AA
ueks nqUnqH;k; pkguU;k; p ueks fuf"kfÄõ.ks ps"kqfèkers p ueLrh{.ks"kospk;qfèkus p ue% Lok;qèkk; p lqèkUous p ue% ÏqR;k; p iF;k; p ue%dkVÔ;k; p uhI;k; p ue% lw|k; p ljL;k; p ueks uk|k; poS'kkUrk; p ue% dwI;k; pkoVÔk; p ueks o";kZ; pko";kZ; p uekses?;k; p fo|qR;k; p ue bZfèkz;k; pkrI;k; p ueks okR;k; p jsf"e;k;p ueks okLrqO;k; p okLrq ik; p AA7AA
ue% lksek; p #nzk; p ueLrkezk; pk#.kk; p ue% 'kÄõk; pi'kqir;s p ue mxzk; p Hkhek; p ueks vxzsoèkk; p nwjsoèkk; p ueksgU=ks p guh;ls p ueks o`{ksH;ks gfjds'ksH;ks ueLrkjk; ue''kaHkos pe;ksHkos p ue% 'kÄïjk; p e;Ldjk; p ue% ik;kZ; pkok;kZ; p ue%izrj.kk; pksÙkj.kk; p ue% vkrk;kZ; pkyk|k; p ue% 'k"I;k; piQsU;k; p ue% fldR;k; p izokák; p AA8AA
ue bfj.;k; p iziF;k; p ue% fdaxf'kyk; p {k;.kk; p ue%di£nus p iqyLr;s p ueks xks’Ôk; p x`gk; p ueLrYI;k; p xsák; pue% dkVÔk; p xàjs’k; p ueks ßnÕ;k; p fuos"I;k; p ue% ikxa~lO;k; p jtL;k; p ue% 'kq"D;k; p gfjR;k; p ueks yksI;k;pksyI;k; p ue mQO;kZ; p lwE;kZ; p ue% i.;kZ; p i.kZ'k|k; pueks¿ixqjek.kk; pkfHk?urs p ue vkf[[knrs p izf[[knrs p ueks o%fdfjdsH;ks nsokukxa~ ân;sH;ks ueks fo{kh.kdsH;ks ueks fofpUoRdsH;ks uevkfuj~grsH;ks ue vkehoRdsH;% AA9AA
nzkis vUèklLirs nfjnzÂhyyksfgr A ,"kka iq#"kk.kkes"kka i'kwuka ek HksekZ¿jkseks ,"kka fdapukeer~ A ;k rs #nz f'kok ruw% f'kok foÜÒkgHks"kth A f'kok#nzL; Hks"kth r;k uks e`M thols A bekax #nzk; rols di£nus {k;}hjk;izHkjkegs efre~ A ;Fkk u% 'keln~f}ins prq"ins fo ÜÒa iq‘a xzkes vfLeÂukrqje~A e`Mk uks #nzksr uks e;LÑfèk {k;}hjk; uelk foèkse rs A ;PNa p ;ks ÜÓeuqjk;ts firk rn';ke ro #nz iz.khrkS A ek uks egkUreqr ek uks vFkZda eku m{kUreqr ek u mf{kre~ A ek uks¿oèkh% firja eksr ekrja fiz;k ek uLrquqoks#nz jhfj"k% A ek uLrksds ru;s ek u vk;qf"k ek uks xks"kq ek uks v ÜÒs"kqjhfj"kq% A ohjkUek uks #nz Hkkferks¿oèkhgZfo"eUrks uelk foèkse rs A vkjkÙksxks?u mr iw#"k?us {k;}hjk; lqEueLes rs vLrq A j{kk p uks vfèk p nsocwzáèkk p u% 'keZ ;PN f}cgkZ% A Lrqfg Jqra xrZlna ;qokua ex HkheeqigRuqeqxzeA e`Mk tfj=ks #nz Lrokuks vU;Urs vLefÂoiUrq lsuk% A ifj.kks #nzL;gsfroZ.kÙkQq ifj Ros"kqL; nqeZfr L?kk;ks% A vo fLFkjk e?ko‰ÔLruq"o eh<~oLrksdk;ru;k; e`M; A eh<q‘e f'kore f'koks u% lqeuk Hko A ijes o`{k vk;qèkfÂèkk;d`fÙka olku vkpj fiukda fcHkznkxfg A fofdfjn foyksfgr ueLrs vLrqHkxo% A ;kLrs lgÏxa gsr;ksU;eLefÂoiUrq rks% A lgÏkf.k lgÏèkkckgqoksLro gsr;% A rklkeh'kkuks Hkxo% ijkphuk eq[kk Ñfèk AA10AA
lgÏkf.k lgÏ'kks ;s #nzk vfèk HkwE;ke~ A rs"kkx~a lgÏ;kstus¿oèkUokfurUefl A vfLeUegR;.kZos¿Urfj{ks Hkok vfèk A uhyxzhok% f'kfrd.Bk% 'kokZvèk%] {kekpjk% A uhyxzhok% f'kfrd.Bk% fnox~a #nzk mifJrk% A ;s o`{ks"kq
=;Ecda ;tkegs lqxfUèka iqf‘oèkZue~ A mokZ#dfeo caèkukUe`R;kseqZ{kh;ek¿e`rkr~ A ;ks #nzks vXukS ;ks vIlq ; vks"kèkh"kq ;ks #nzks fo ÜÒk Hkqoukfoos'k rLeS #nzk; ueks vLrq A req ‘qfg ;% fLo"kq% lqèkUok ;ks fo ÜÒL;{k;fr Hks"ktL;A ;{okegs lkSeulk; #nza ueksfHknsZoelqja nqoL; A v;a esgLrks Hkxoku;a es HkxoÙkj% A v;a es fo ÜÒHks"ktks¿;xa~ f'kokfHke'kZu% A ;srs lgÏe;qra ik'kk e`R;ks eR;kZ; gUros A rku;KL; ek;k; lokZuo ;tkegsA e`R;os Lokgk e`R;os Lokgk A ¬ ueks Hkxors #nzk; fo".kos e`R;qesZ ikfgAA
izk.kkuka xzfUFkjfl #nzks eks fo'kkUrd% A rsukÂkI;k;Lo AA lnkf'kokse~ AA
¬ 'kkfUr% 'kkfUr% 'kkfUr% AA
AA Jh pediz'u% AA
lafgrk ikB%
¬ vXukfo".kw ltks"klsekoèkZUrq oka fxj% A |qEuSokZtsfHkjkxre~ A oktÜÓes izloÜÓ es iz;frÜÓ es izflfrÜÓ es èkhfrÜÓ es ØrqÜÓ es LojÜÓ esÜyksdÜÓ es JkoÜÓ es JqfrÜÓ es T;ksfrÜÓ es lqoÜÓ es izk.kÜÓ es¿iku Ó esO;kuÜÓ es¿lqÜÓ es fpÙka p e vkèkhra p es okDp es euÜÓ es p{kqÜÓ es Jks=ka
p es n{kÜÓ es cya p e vkstÜÓ es lgÜÓ e vk;qÜÓ es tjk p e vkRekp es ruwÜÓ es 'keZ p es oeZ p es¿Äõkfu p es i:xaf"k p es 'kjhjf.k pes AA1AA
T;S’Ôa p e vkfèkiR;a p es eU;qÜÓ es HkkeÜÓ es¿eÜÓ es¿EHkÜÓ es tsekp es efgek p es efgek p es ofjek p es izfFkek p es o"ekZ p es nzk?kq;kp es o`¼a p es o`f¼ÜÓ es lR;a p es J¼k p es txP| es èkua p es o'kÜÓes fRof"kÜÓ es ØhMk p es eksnÜÓ es tkra p es tfu";ek.ka p es lwÙkQa pes lqÑra p es foÙka p es os|a p es Hkwra p es Hkfo";Pp es lqxa p eslqiFka p e ͼa p e Íf¼ ÜÓ es DÆfIrÜÓ es efrÜÓ es lqefrÜÓ es AA2AA
'k ap es e;ÜÓ es fiz;a p es¿uqdkeÜÓ es dkeÜÓ es lkSeulÜÓ es Hknzap es Js;ÜÓ es oL;ÜÓ es ;'kÜÓ es HkxÜÓ es nzfo.ka p es ;Urk p es èkrkZp es {kseÜÓ es èk`frÜÓ es foÜÓa p es egÜÓ es lafoTp es Kk=ka p es lwÜÓes izlwÜÓ es lhja p es y;ÜÓ e Íra p es¿e`ra p es¿;{kea p es¿uke;Tpes thokrq ÜÓ es nh?kkZ;qRoa p es¿ufe=ka p es¿Hk;a p es lqxa p es 'k;ua pes lw"kk p es lqfnua p es AA3AA
mQDpZ es lwu`rk p es i;ÜÓ es jlÜÓ es ?k`ra p es eèkq p es lfXèkÜÓes lihfrÜÓ es Ñf"kÜÓ es o`f‘ÜÓ es tS=ka p e vkSf‰|a p es jf;ÜÓ es jk;ÜÓes iq‘a p es iqf‘ÜÓ es foHkq p es izHkq p es cgq p es Hkw;ÜÓ es iw.k± p esiw.kZrja p es¿f{kfrÜÓ es dw;okÜÓ es¿Âa p es¿{kqPp es ozhg;ÜÓ es ;okÜÓ esek"kkÜÓ es frykÜÓ es eqåkÜÓ es [kYokÜÓ es xksèkwekÜÓ es elqjkÜÓ es fiz;axoÜÓes¿.koÜÓ es ';kekdkÜÓ es uhokjkÜÓ es AA4AA
v'ek p es e`fÙkdk p es fxj;ÜÓ es ioZrkÜÓ es fldrkÜÓ esouLir;ÜÓ es fgj.;a p es¿;ÜÓ es lhla p es =kiqÜÓ es ';kea p es yksgap es¿fXuÜÓ e vkiÜÓ es oh#èkÜÓ e vks"kèk;ÜÓ es Ñ‘iP;a p es¿Ñ‘iP;ap es xzkE;kÜÓ es i'ko vkj.;kÜÓ ;Ksu dYiUrka foÙka p es fofÙkÜÓ es Hkwrap es Hkwfr Ó es olq p es olfrÜÓ es deZ p es 'kfÙkQÜÜÓ es¿FkZÜÓ e ,eÜÓ
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e bfrÜÓ es xfrÜÓ es AA5AA
vfXuÜÓ e bUnzÜÓ es lkseÜÓ e bUnz Ó es lfork p e bUnzÜÓ es ljLorhp e bUnzÜÓ es iw"kk p e bUnzÜÓ es c`gLifrÜÓ e bUnzÜÓ es fe=kÜÓ e bUnz Óes o#.kÜÓ e bUnzÜÓ es Ro‘k p e bUnzÜÓ es èkkrk p e bUnzÜÓ es fo".kq Óe bUnz ÜÓ es¿fÜÒukS p e bUnzÜÓ es e#rÜÓ e bUnzÜÓ es foÜÒs p es nsok bUnzÜÓes i`fFkoh p e bUnzÜÓ es¿Urfj{ka p e bUnzÜÓ es |kSÜÓ e bUnzÜÓ es fn'kÜÓ ebUnzÜÓ es ewèkkZ p e bUnzÜÓ es iztkifrÜÓ e bUnzÜÓ es AA6AA
vax'kqÜÓ es jf'eÜÓ es¿nkH;ÜÓ es¿fèkifrÜÓ e mikxa'kqÜÓ es¿Ur;kZeÜÓ e,sUnzok;oÜÓ es eS=kko#.kÜÓ e vkf ÜÒuÜÓ es izfrizLFkkuÜÓ e 'kqØÜÓ es eUFkhp e vkxz;.kÜÓ es oS ÜÒnsoÜÓ es èkzqoÜÓ es oS ÜÒkujÜÓ e ÍrqxzgkÜÓes¿frxzkákÜÓ e ,sUnzkXuÜÓ lkfo=kÜÓ es lkjLorÜÓ es ikS".kÜÓ es ikRuhorÜÓes gkfj;kstuÜÓ es AA7AA
bèeÜÓ es c£gÜÓ es osfnÜÓ es fèkf".k;kÜÓ es Ïqp'p es pelkÜÓ esxzkok.k'p es Lojo'p e mijokÜÓ es¿fèk"ko.ks p es nzks.kdy'kÜÓ esok;O;kfu p es iwrHk`Tp e vkèkouh;ÜÓ e vkXuhèkza p es gfoèkkZua p esx`gkÜÓ es lnÜÓ es iqjksMk'kk'p es iprkÜÓ es¿oHk`FkÜÓ es LoxkdkjÜÓ esAA8AA
vfXuÜÓ es ?keZ'p es¿dZ'p es lw;ZÜÓ es izk.kÜÓ es¿ÜÒesèk'p es i`fFkohp es¿fnfr'p es fnfr'p es |kS'p es 'kDojhjÄõy;ks fn'k'p es ;KsudYiUrke`Dp es lke p es Lrkse'p es ;tq'p es nh{kk p es ri'p eÍrq'p es ozra p es¿gksjk=k;kso`Z‘;k c`gnzFkUrjs p es ;Ksu dYisrke~ AA9AA
xHkkZ'p es oRlk'p es =;fo'p es =;ohp es fnR;okV~ p es fnR;kSghp es i×Ókfo'p es i×Ókoh p es f=koRl'p es f=koRlk p es rq;ZokV~ p esrq;kSZgh p es "k’okV~ p es i’kSgh p e m{kk p es o'kk p e Í"kHk'p esosgTp es¿uM~ok×Ó es èksuq'p e vk;q;ZKsu dYirka izk.kks ;Ksu dYirkeikuks;Ksu dYirka O;kuks ;Ksu dYirka p{kq;ZKsu dYirkx~ Jks=ka ;Ksu dYirka
,dk p es frÏ'p es i×Ó p es lIr p es uo p e ,dkn'k p es=k;ksn'k p es i×Ón'k p es lIrn'k p es uon'k p e ,dfoxa~'kfr'p es=k;ksfoxa~'kfr'p es i×Ófoxa~'kfr'p es lIrfoxa~'kfr'p es uofoxa~'kfr'p e,dkf=kx~a'kPp es =k;fÏxa~'kPp es prÏ'p es¿‘kS p es }kn'k p es "kksM'kp es foxa~'kfr'p es }kf=kx~a'kPp es "kVf=kxa~'kPp es pRokfjax'kPp esprq'pRokfjxa~'kPp es¿‘kpRokfjax~'kPp izlp'pkfit'p Ørq'p lqo'pewèkkZ p O;fÜu;'pkUR;k;u'pkUR;'p HkkSou'p Hkqou'pkfèkifr'p AA11AA
¬ bMk nsogweZuq;ZKuhc`ZgLifr#DFkkenkfu 'kxa~fl"kf}ÜÒs nsok% lwÙkQokp%i`fFkfoekrekZ ek fgax~lheZèkq efu";s eèkq tfu";s eèkq o{;kfe eèkq ofn";kfeeèkerha nsosH;ks okpeq|klxa~'kqJq"ks.;ka euq";sH;Lra ek nsok voUrq 'kkSHkk;Sfirjks¿uqenUrq AA
¬ 'kkfUr% 'kkfUr% 'kkfUr% AA
f'kokFkoZ'kh"kZ
vkse~ nsok g oS LoxZyksd ek;aLrs #æi`PNku~ dks Hkokfufr lks czohngesd%izFkeeklks}rkZfe p Hkfo";kfe p ukU;% df'pUeÙkks O;frfjDr bfr AlksUrjknUrja izkfo'kfí'k'pkUrja izkfo'kRlksga fuR;kfuR;ks O;DrkO;Drks czãkczãkgaizkap% izR;apksga nf{k.kkap mnapks¿ge~ v/'pksèoZ'pkga fn'k'p izfrfn'k'pkgaiqekuiqeku~ fL=k;'pkga lkfo=;ga xk;=;ga f=k"Vqc~txR;uq"Vqi~ pkga NkUnks¿galR;ks¿ga xkgZiR;ks nf{k.kkfXujkgouh;ks¿ge~ xkSjga xkS;Zge~ Íxga ;tqjgalkekgavFkok±fxjlks¿ge~ T;s"Bks¿ge~ Js"Bks¿ge~ ofj"Bks¿ge~ vkiks¿ga rstks¿gaxqáks¿gejR;ksZge{kjega {kjega iq"djega ifo=kega mxzap cfy'p iqjLrkTT;ksfrfjR;geso losZH;ks ekeso l loZ% leks ;ks eka osn l nsokUosn l lokZu~osnku~ lkaxkufi czã czkã.kS'p xka xksfHkczkZã.kku~ czkã.ksu gfogZfo"kk
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vk;qjk;q"kk lR;a lR;su èkesZ.k /eZa riZ;kfe Losu rstlk A
rrks g oS rs nsok #æei`PNku~ rs nsok #æei';u~ rs nsok :æeè;k;u~ rsnsok ÅèokZckgoks #æa LrqofUr A
vkse~ ;ks oS #æ% l Hkxoku~ ;'p czãkLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p fo".kqLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p LdUnLrLeS oS ueks ue% A;ks os #æ% l Hkxoku~ ;'p bUæLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku ;'p lw;ZLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p lkseLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;s"VkSxzgkLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;s pk"VkS izfrxzgkLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p HkwLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p HkqoLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p LoLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p egLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;k p i`fFkohLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;PpkUrfj{kaLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;k p nÔkSLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;k'pkiLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p rstLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p dkyLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p ;eLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p e`R;qLLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;Ppke`raLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'pdk'kLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p fo'oLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p LFkwyaLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;Pp lw{eaLrLeS oS ueks ue% A
;ks oS #æ% l Hkxoku~ ;Pp 'kqDya LrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p Ñ".kaLrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p ÑRLua LrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;Pp lR;a LrLeS oS ueks ue% A;ks oS #æ% l Hkxoku~ ;'p loZLrLeS oS ueks ue% AHkwLrs vkfneZè;e~ HkqoLrs LoLrs 'kh"kZ fo'o:iksfl czãSdLRoe~ f}/k f=k/ko`f¼LRoe~ 'kkfUrLRoe~ iqf"VLRoe~ gqregqre~ nÙkenÙka loZeloZ fo'oefo'oaÑreÑra ijeije~ ijk;.k'pRoe~ vikelksee`rk vHkwekxUe T;ksfrjfonkensoku~ A
vFk dLeknqP;rs vksadkj A ;LeknqPpk;Zek.k ,o izk.kkuwèoZ mRØke;frrLeknqP;rs vksadkj A
vFk dLeknqP;rs iz.ko% ;LeknqPp;Zek.k ,o ÍX;qt%lkekFkok±fxjla czãczkã.ksH;% iz.kke;fr uke;fr p rLeknqP;rs iz.ko% A vFk dLeknqP;rslo Z O; ki h ;ekn q Ppk; Ze k. k , o ;F k k Lu s g s u iyyfi aM feo'kkUr:ieksrizksreuqizkIrks O;frf"kDr'p rLeknqP;rs loZO;kih A vFk dLeknqP;rsvuUr% ;LeknqPpk;Zek.k ,o rh;ZxwèoZe/Lrkr~ p vL;kUrks uksiyH;rsrLeknqP;rs vuUr% A vFk dLeknqP;rs rkja ;LeknqPpk;Zek.k ,o xHkZtUetjkej.kO;kf/Hk;kr~ rkj;fr =kk;rs p rLeknqPpk;Zrs rkje~ A vFk
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dLeknqP;rs 'kqDya ;LeknqPpk;Zek.k ,o DyUnrs Dyke;fr p rLeknqP;rs'kqDya A vFk dLeknqP;rs lw{ea ;LeknqPpk;Zek.k ,o lw{eks HkwRok'kjhj.;fèkfr"Bfr lok±f.k pkaxkU;fHke`';fr rLeknqP;rs lw{ee~ A vFkdLeknqP;rs oSn~;qr~ A vFk dLeknqP;rs ija czã ;LeknqPpk;Zek.k ,oijeija ijk;.ka'p c`gn~ c`gR;kc`g;fr rLeknqP;rs ija czã A vFk dLeknqP;rs,d% ;% lokZu~ izk.kku~ laHk{; laHk{k.ksukt% lal`tfr fol`tfr rhFkZesdsoztfUr rhFkZesds nf{k.kk% izR;ap% mnap% izkpksfi oztUR;sds rs"kka losZ"kkfeglaxfr% lkda l ,dksHkwnUr'pjfr iztkuka rLeknqP;rs ,d% A vFk dLeknqP;rs#æ% ;Lekr~ Íf"kfHk% ukU;SHkZDrSnzqZ reL; :ieqiyH;rs rLekn~ mP;rs #æ%A vFk dLeknqP;rs bZ'kku% ;% lokZUnsokuh'kr bZ'kkuhfHk% tuuhfHk'p 'kfDrfHk%vfHkRok 'kwj uksuqeks nqX/k bo /suo% bZ'kkueL; txr% logZ'keh'kkufeanzrLFkq"k bfr rL;knqP;rs bZ'kku% A vFk dLeknqP;rs HkxokUegs'oj% ;Lekn~HkDrku~ Kkusu HktR;uqx`àkfr p okpa lal`tfr fol`tfr p lokZu~ Hkkoku~ifjR;T;kReKkusu ;ksxS';sZ.k egfr egh;rs p rLeknqP;rs Hkxoku~ egs'oj%A rnsrr~ #æpfjre~ A
,"kks g nso% izfn'kksuq lokZ% iwoksZ g tkr% l m xHksZ vUr% A l bo tkr%l tfu';ek.k% izR;M~- tuk% fr"Bfr loZrkseq[k% A ,dks #æks u f}rh;k;rLeS ; beku~ yksdku~ bZ'kr bZ'kuhfHk% A izR;M~- tukfLr"Bfr pkUrdkyslal`T; fo'ok Hkqoukfu xksIrk A ;ks ;ksfuef/fr"BR;sdks ;susna loZ fopjfrloZe~ A reh'kkua nsoa ojehM~;a fu;kÕ;seka 'kkfUreR;Uresfr A leka fgRokgsrqtkyL; ewya cq¼Ôk lafpra LFkkif;Rokrq #æs A #æesdRoekgq% 'kk'ora oSiqjk.k eh"kewtsZ.k i'koksuquke;Ura e`R;qik'kku~ A rnsrsukReUusrsuk/ZprqFksZu ek=ks.k'kkfUra lal`tfr i'kqik'kfoeks{k.ka A
;k lk izFkek ek=kk czãnScR;k jDrk o.ksZu ;Lrka è;k;rs fuR;a l xPNsn~#æine~ A ; lk f}rh;k ek=kk fo".kq nSoR;k Ñ".kk o.ksZu ;Lrka è;k;rsfuR;a l xPNsn~ oS".koa ine~ AA;k lk r`rh;k ek=kk bZ'kku nSoR;k dfiyko.ksZu ;Lrka è;k;rs fuR;a l xPNsn~,s'kkua ine~ A ;k lk/ZprqFkhZek=kk loZnSoR;kO;DrhHkwrk [ka fopfjr 'kq¼k
ewèkfueL; lalsO;kI;FkokZ ân;a p ;r~ efLr"dknwèoZ izsj;R;oekuksf/'kh"kZr%r}k vFkoZ.k% f'kjks nsodks'k leqfT>r% A rRizk.kksfHkj{kfr f'kjksUreFkks eu%;fLefUuna loZeksrizksra rLeknU;% ija fdafpUukfLr u rLekRiwoZ u ijarnfLr u Hkwra uksr HkO;a ;nklhr~ A lglziknsd ew/kZ O;kIra l ,osnekojho£rHkwraA
This hymn of 16 verses is addressed to Purusha, a word which has numerousmeanings as He who is filled with light, He whose passions are purified etc. Itgives a symbolic account of how the Divinity itself has become the entiremanifestation. It is said that what is manifested both animate and inanimate isonly a small fraction of his glory and the rest is beyond our reach. Thismanifestation came about only by the symbolic sacrifice or yajna. Only byknowing this mighty Purusha can we transcend our limited mortal state.
rSfÙkjh;kj.;e~ & r`rh; iz'u%
¬ rPNa ;ksjko`.khegs A xkrqa ;Kk; A xkraq ;Kir;s A nSohLofLrjLrq u%A LofLrekZuq"ksH;% A mQèo± ftxkrq Hks"kte~ A 'ka uks vLrq f}ins A 'ka prq"insA ¬ 'kkfUr% 'kkfUr% 'kkfUr% AA
¬ lgÏ'khj"kk iq#"k% A lgÏk{k% lgÏikr~ A l Hkwfea foÜÒrks o`RokA vR;fr’í'kkÄqõye~ A iq#"k ,osnax loZe~A ;‰wra ;Pp HkO;e~ Amrke`rRoL;s'kku% A ;nÂsukfrjksgfr A ,rkokuL; efgek A vrksT;k;kxÜÓiw#"k% AA1AA
Purusha is thousand-headed, thousands-eyed, thousand-footed;and, pervading the earth on all sides, he exists beyond the ten directions.Purusha, indeed, is all this, what has been and what will be,and the Lord of immortality transcending by mortal nurture.
iknks¿L; foÜÒk Hkwrkfu A f=kiknL;ke`ra fnfo A f=kiknwèoZ mnSRiq#"k% Aiknks¿L;sgk¿¿HkokRiqu% A rrks fo"oÄ~O;Øker~A lk'kuku'kus vfHk ArLekf}jkMt;kr A fojktks vfèk iw#"k% A l tkrks vR;fjP;r AiÜÓk‰wfeeFkks iqj% AA2AA
Such is his magnificence, but Purusha is greater than this; all beings are afourth of him, three-fourths—his immortality—lie in heaven. Three-fourths ofPurusha ascended, the fourth part was here again and again,and, diversifiedin form, it moved to the animate and the inanimate world.From him was Virajborn, and from Viraj was born Purusha; and, as soon as born, he spreadover the earth from behind and in front.
;Riq#"ks.k gfo"kk A nsok ;kerUor A olUrks vL;klhnkT;e~ A xzh"ebèe''kj¼fo% A lIrkL;klUifjèk; % A f=k% lIr lfeèk% Ñrk% A nsok;|Ka rUokuk% A vcèuUiq#"ka i'kqe~ A ra ;Ka cjfgf"k izkS{kua A iq#"katkrexzr% AA3AA
When with Purusha as offering the Devas performed a sacrifice, spring wasthe molten butter, summer the fuel, and autumn the oblation. Seven were thesticks of the enclosure, thrice seven the logs of wood prepared, whenDevas, performing the rite, bound, as their victim, Purusha.On the grassthey besprinkled him, the Sacrifice Purusha, the first born. With him theDevas sacrificed, and those Sadhyas and the Rishis.
rsu nsok v;tUr A lkè;k Í"k;ÜÓ ;s A rLek|KkRloZgqr% A laHk`rai`"knkT;e~ A i'kwxLrkx~ ÜÓØs ok;O;ku~A vkj.;kUxzkE;ÜÓ ;sA rLek|KkRlogqZr%AÍp% lkekfu tfKjs A NUnkx~afl tfKjs rLekr~ A ;tqLrLekntk;r AA4AA
From that sacrifice, fully offered, was gathered the mixed milk and butter.And animals ruled by Vayu arose the sylvan and the domestic. From thatsacrifice, fully offered, the Rik and the Saman were born the Chandas was
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born of that, and from that was the Yajus born.
rLeknÜÒk vtk;Ur A ;s ds pksHk;knr% A xkoks g tfKjs rLekr~ ArLekTtkrk vtko;% A ;Riq#"ka O;nèkq% A dfrèkk O;dYi;u~ A eq[ka fdeL;dkS ckgw A dkcw: iknkoqP;srs A czkã.kks¿L; eq[keklhr~ A ckgw jktU;% Ñr%AA5AA
From that were born horses, and the animals with two roes of teeth;yea, kine were born of that, and of that were born the goat and the sheep.When they divided Purusha, how many portions did they make?What did they call his mouth? What his arms? and what his thighs his feet?The Brahmana was his mouth, and his arms were made the Rajanya
mQ: rnL; ;}SL;% A i‰Ôkxa~ 'kwnzks vtk;r A pUnzek eulks tkr% Ap{kks% lw;ksZ vtk;r A eq[kkfnUnzÜÓkfXuÜÓ A izk.kk}kj;qjtk;r A ukH;kvklhnUrkjs{ke~ A 'kh".kksZ |kS% leorZr A i‰;ka Hkwfe£n'k% Jks=kkr~ A rFkkyksdkax~ vdYi;u~ AA6AA
His thighs became the Vaisya, and from his feet was the Sudra born. Fromhis mind was born the moon, and from his eye the sun. From his mouthwere Indra and Agni born and Vayu was born from his breath. From his navelcame the mid-air, from his head the sky was fashioned, from his feet theearth, and from his ear the quarters. Thus they formed the worlds.
osnkgesra iq#"ka egkUre~ A vkfnR;o.k± relLrqikjs A lokZf.k :ikf.kfofpR; èkhj%A ukekfu ÑRok¿fHkonu~] ;nkLrs A èkkrk iqjLrk|eqnktgkj A'kØ% izfo}kUizfn'kÜÓrÏ% A resoa fo}kue`ra bg Hkofr A ukU;% iUFkkv;uk; fo|rs A ;Ksu ;Ke;tUr nsok% A rkfu èkekZf.k izFkekU;lu~ A rsg ukda efgeku% lpUrs A ;K iwosZ lkè;k% lfUr nsok% AA7AA
With sacrifice the Devas worshipped the Sacrifice,Those wee the earliest holy ordinances.The mighty Ones attained the height of heaven.where the ancient Devas, the Sadhyas, abide.
v‰Ô% laHkwr% i`fFkO;S jlkPp A foÜÒdeZ.k% leorZrkfèk A rL; Ro‘k
fonèknzwiesfr A rRiq#"kL; foÜÒektkuexzs A
osnkgesra iq#"ka egkUre~ A vkfnR;o.k± rel% ijLrkr~ A resoa fo}kue`rbg Hkofr A ukU;% iUFkk fo|rs¿;uk; A iztkifr'pjfr xHksZ vUr% Avtk;ekuks cgqèkk fotk;rs AA8AA
rL; èkhjk% ifjtkufUr ;ksfue~ A ejhphuka infePNfUr osèkl% A ;ksnsosH; vkrifr A ;ks nsokuka iqjksfgr% A iwoksZ ;ks nsosH;ks tkr% A ueks :Pk;czkã;s] :pa czkãa tu;Ur% A nsoks rnxzs rncqzou A
;LRoSoa czkã.kks fo|kr~ A rL; nsok vlu~ o'ks AA9AA
ßh ÜÓ rs y{eh'p iRU;kS A vgksjk=ks ik ÜoSZ A u{k=kkf.k :ie~ A vf ÜÒukSO;kÙke~ A b‘a efu"kk.k A veqa efu"kk.k A lo± efu"kk.k AA10AA
O remover of all types of miseries, what wonder is there, if the prayer to you,chanted by one who is ignorant about your greatness, isworthless! Because,even the utterance ( speech ) of Brahmaa and other gods is not able to fathomyour merits ( ie, greatness ).Hence, if persons withvery limited intellect ( and Iam one of them ) try to offer you a prayer,their attempt deserve your specialfavour . If it is so, I should not be aexception . Hence, (thinking like this ) I beginthis prayer.
AtIt> p<wan< tv c mihma va’œmnsyae>At™av&Åya y< ciktmiÉxÄe ïuitrip,s kSy StaetVy> kitivxgu[> kSy iv;y>pde TvvaRcIne ptit n mn> kSy n vc>. 2.
So great is your majesty that it cannot be reached by speech and mind . Eventhe Vedas also, having become surprised, confirm yourgreatness by only say-ing ‘Neti’, ‘Neti’ (not this, not this) while describing you . Who can praise thistype of greatness of yours? With how many qualities is it composed? Whosesubject of description can it be ? And yet even then whose mind and speechare not attached to your this new Saguna form ?
O, Paramaatmaa (Greatest Soul), as you are the very creator of speech of theVedas, which is like highest type of nectar and as sweet as honey, how caneven the speech of Brahaspati (Guru, or spiritual guide of gods) surprise you ?(ie, the speech of even Brahaspati is worthless before you). O, Destroyer ofThree Cities of the demons, thinking that my speech may become purified bythis act, my intellect (Buddhi) has become prepared to sing your greatness .(3)
O, Giver of Boons, your greatness is the cause of creation, maintenance, anddestruction of the whole universe; this is supported by three Vedas (ie, Rigveda,Yajurveda, and Saamaveda); it is distributed in the three qualities (ie, Satva,Rajas and Tamas) and three bodies (of Brahmaa, VishhNuand Mahesha). Suchis your greatness but certain stupid persons in this world are trying to destroyit by slander, which may be delightful to them but is really undelightful .
If the Paramaatmaa creates the three worlds (ie, the whole Universe), what ishis gesture ? What is his body ? What is his plan? What is his basis (sup-port)? What are his means (instruments,resources) ? These are the uselessquestions raised by some stupid critics, in order to mislead people, againstone (i.e., you) who always remains incompatible to senses .
O, Best Of The Gods, are the seven Lokas (It is believed that there areseven worlds in this Universe, namely, Bhooloka, Bhuvarloka, Svargaloka,Maharloka, Janaloka, Tapaloka, and Satyaloka) unborn ? Was the birth of theUniverse independent of its Lord (ie, You) ? If it was so, then what were themeans by which it was created that the stupid critics are creating doubtsabout you? (ie, you are the only creater of the whole Universe).
The different practices based on the three Vedas, SaMkhya, Yoga,Pashupata-mata, VaishhNava-mata etc . are but different paths (to reach to
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the Greatest Truth) and people on account of their differentaptitude choose from them whatever they think best and deserved to beaccepted . But as the sea is the final resting place for all types ofstreams , You are the only reaching place for all people whicheverpath,straight or zigzag, they may accept .
mhae]> oqœva¼< przurijn< ÉSm )i[n>kpal< cetIyÄv vrd tÙaepkr[m!,suraSta< tam&iÏ< dxit tu Évуài[ihta<n ih SvaTmaram< iv;ym>&:[a æmyit. 8.
O, Giver of the Boons, the bull, the parts of a cot, chisel, theelephant-skin, Ashes, the serpent, the skull : these are the articles ofyour house-hold . And yet gods get all their riches merely by the movement ofyour eye-brows . Really, false desires for worldly things donot deceive (mislead) one who is always is absorbed in his soul ( ie, the Yogi-in fact You ). (8)
O, Destroyer Of ( Three ) Cities, somepersons call this Universe eternal ( ever lasting), others call it temporary, andyet others call it both eternal and temporary . Hence, being surprised ( per-plexed ) by these contradictory opinions on this subject, I am really becomingimmodest in loquaciously praising You .
Brahma and VishhNu wanted to measure your wealth i.e.greatness . You tookthe form of Fire and your whole body was a column of fire extending over space. While Brahma took the form of a swan and flew high to see the top(head),VishhNu took the form of a boar and dug up downwards to see the bottom(feet).Neither could succeed.(While VishhNu confessed the truth, Brahma falselyclaimed that he had found the top and persuaded the Ketaki flower to bearfalse witness.Shiva punished Brahma by removing one of his 5 heads andordered that henceforth the Ketaki flower should not be used for hisworship).When ultimately both praised you with full devotion and faith, you
stood before them revealing your normal form . O, mountain-dweller, does nottoeing your line always bear fruit? (10)
Oh,destroyer of the three cities! The effortless achievement of the ten-headedRavana in making the three worlds enemyless( having conquered) and hisarrant eagerness for further fight by stretching his arms,are but the result of hisconstant devotion to your lotus feet at which he ever laid the lotus garlandconsisting of his 10 heads!
Having obtained all his prowess through worshipping you, RavaNa once daredto test the power of his arms at your own dwelling place(KailasMountain). When he tried to lift it up, you just moved a toe of your footon a head of his and lo! Ravana could not find rest or peace even in thenether-world . Surely, power maddens the wicked . Finally RavaNareestablished his faith in you .
Oh boon-giver! BaaNa, the demon king made all the three worlds serve himwith all their attendants and even the greatest wealth of Indra was atrifle for him . It was not a surprise at all, since he ‘dwelt’ in your feet; who doesnot rise in life by bowing his head to you?
Aka{f-äüa{f-]ycikt-devasurk«paivxeySya==sIdœ yiônyn iv;< s<ùtvt>,s kLma;> k{Qe tv n k…éte n iïymhaeivkarae=ip ða¸yae Éuvn-Éy- ɼ- Vysinn>. 14.
When the ocean was being churned by the gods and demons for
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‘amRit.h’(nectar),various objects came forth: at one point, there emergedthe ‘kAlakUTa’ poison which threatened to consume everything . The gods aswell as the demons were stunned at the prospect of the entire universe comingto an end, O, three-eyed lord, who is ever compassionate and engaged inremoving the fear of the world, you took it(poison) on yourself by consuming it. (On Parvati’s holding Shiva’s throat at that point, the poison froze blue thereitself and Shiva became ‘neelakanTha’). It is strange that this stain in yourneck, though appearing to be a deformity, actually adds to your richness andpersonality .
AisÏawaR nEv Kvicdip sdevasurnreinvtRNte inTy< jgit jiynae ySy ivizoa>,s pZyÚIz Tvaimtrsursaxar[mÉUt!Smr> SmtRVyaTma n ih viz;u pWy> pirÉv>. 15.
The cupid’s(love-god ‘manmatha’s) (flower) arrows never returnunaccomplished whether the victims were gods or demons or men . HoweverO, master! he has now become just a remembered soul (without body),sincehe looked upon you as any other ordinary god, shot his arrow and got burnt toashes,in no time . Insulting, masters (who have controlled their senses), doesone no good .
You dance for protecting the world, but strangely, your glorious actappears to produce the opposite result in that the earth suddenly struck byyour dancing feet doubts that it is coming to an end; even VishhNu’s domain isshaken in fear when your mace like arms bruise the planets; the godly regionfeels miserable when its banks are struck by your agitated matted locks (ofhair)!
ivypI tara-g[-gui[t-)enaeÌm-éic>àvahae vara< y> p&;tl”u†ò> izris te,jgdœÖIpakar< jlixvly< ten k«timitAnenEvaeÚey< x&tmihm idVy< tv vpu>. 17.
The divine river flows extensively through the sky and its charm is enhanced bythe illumination of the foam by the groups of stars . (Broughtdown to the earth by the King Bhagiratha by propitiating Lord Shiva and
known as Ganga) it creates many islands and whirlpools on the earth .The same turbulent river appears like a mere droplet of water on yourhead This itself shows how lofty and divine your body(form) is!
When you wanted to burn the three cities, you had the earth as the chariot,Brahma as the charioteer,the Meru mountain as the bow, the sun and themoon as the parts of the chariot and VishhNu himself(who holds the chariot-wheeel in his hand -Sudarshan chakra?), as the arrow . Why this demonstra-tive show when you as the dictator of everything, could have done the job as atrifle? The Lord’s greatness is not dependent on anybody or anything . ( Inci-dentally there is a view that the burning of the three cities would refer to theburning of three kinds of bodies of man i.e.‘sthUla sharIra’, ‘sUkshma sharIra’and ‘kAraNa sharIra’).
VishhNu once brought 1000 lotuses and was placing them at your feet;after placing 999 flowers he found that one was missing; he plucked out one ofhis own eyes and offered it as a lotus; this supreme exemplification of devotionon his part was transformed into the wheel (sudarshana chakra) in his hand,which he uses for protecting the world .
You ensure that there is a connection between cause and effect and hencewhen men perform a sacrifice they obtain good results . Otherwise how canthere be future result for a past action? Thus on seeing your power inrewarding people performing sacrificial worship, with good results, men
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believe in Vedas and firmly engage themselves in various worshipful acts.
All the same,O Protector . though you exert to reward all sacrifices . thosedone without faith in you become counter-productive, as exemplified in thecase of the sacrifice performed by Daksha; Daksha was well-versed in the artof sacrifices and himself the Lord of Creation; besides, he was the chief per-former: the great maharishis were the priests and the various gods were theparticipants! (Daksha did not invite Shiva and insulted him greatly; thus en-raged, Shiva destroyed the sacrifice and Daksha too).
O, Protector! Once Brahma became infatuated with his own daughter .When she fled taking the form of a female deer he also took theform of a male deer and chased her . You took the form of a hunterand went after him, with a bow in hand . Struck by your arrow andvery much frightened, Brahma fled to the sky taking the form of astar . Even today he stands frightened by you .
O, destroyer of the three cities! Boon-giver! Practitioner of austerities! Beforethe very eyes of Parvati, you reduced Manmatha (the god of love) to ashes,themoment he tried to arouse passion in you for Parvati, by shooting his famousflower arrows . Even after witnessing this, if Parvati, thinks that you are at-tracted by her physical charm, on the basis of your sharing half the body withher, certainly women are under self- delusion .
Am¼Ly< zIl< tv Évtu namEvmiol<twaip SmtR[a< vrd prm< m¼lmis. 24.
O,boon giver! O,destroyer of Cupid! You play in the burning ghats . your friendsare the ghosts . Your body is smeared with the ashes of the dead bodies . Yourgarland is of human skulls . Every aspect of your character is thus inauspi-cious . Let it be . It does not matter . Because, with all these known oddness,you are quick to grant all auspicious things to the people who just think of you. (It is interesting to note here that in his Devi aparaadha kshamApana stotraShankaracharya says that,despite his poor and deficient possessions,Shivagot the power to grant boons entirely because because of his having taken thehand of Parvathi in marriage; in the previous shloka, Pushhpadanta calls itnaive on the part of Parvati, if she thinks that Shiva is attracted by her charmsimply because he is sharing half the body with her.This dichotomy etc . isdue to the custom that when a particular lord is to be extolled, the other godsare to be belittled to some extent).
The great yogis regulate their breath, control and still their mind, lookinward and enjoy the bliss with their hair standing on edge and eyes filledwith tears of joy . It looks as though they are immersed in nectar . Thatbliss which they see in their heart and exult thus, is verilyyou Yourself!
You are the sun, the moon, the air, the fire, the water, the sky(ether/space),and the earth (the five elements or ‘bhUtA’s). You are the Self which is omni-present . Thus people describe in words every attribute as yours . On the otherhand, I do not know any fundamental principle or thing or substance, whichyou are not!
ÇyI— itöae v&ÄIiôÉuvnmwae ÇInip suran!Akara*EvR[ERiôiÉriÉdxt! tI[Rivk«it,turIy< te xam XviniÉrvéNxanm[uiÉ>smSt-VySt< Tva< zr[d g&[aTyaeimit pdm!. 27.
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O, grantor of refuge and protection! The word ‘OM’ consists of the three letters‘a’, ‘u’ and ‘m’. It refers to the three Vedas(Rik, YajuH andSAma), the three states (Jaagrat.h, Swapna, and sushhupti-awakened,dreaming and sleeping),the three worlds(BhUH, bhuvaH and suvaH) and thethree gods (Brahma, VishhNu amd Mahesha).It refers to you yourself boththrough the individual letters as well as collectively; in the latter form(i.e . the total word ‘OM’) it refers to your omnipresent absolute nature,as the fourth state of existence i.e ‘turIyaM’ (sleep-like yet awakened and alertstate, as a fully- drawn bow).
I salute you as the dear abode of the following 8 names:bhava, sharva, rudra,pashupati, ugra, sahamahAn.h, bhiima, and Ishaana; the ‘Vedas’ also dis-cusses individually about these names .
nmae neidóay iàydv divóay c nm>nm> ]aeidóay Smrhr mihóay c nm>,nmae vi;Róay iÇnyn yivóay c nm>nm> svRSmE te tiddmitsvaRy c nm>. 29.
O, destroyer of Cupid! O, the three-eyed one! Salutations to you, who isthe forest-lover, the nearest and the farthest; the minutest and thebiggest, the oldest and the youngest; salutations to you who is everythingand beyond everything!
Salutations to you in the name of’Bhava’ in as much as you create the worldby taking the ‘rajas’ as the dominant quality; salutations to you in the name of‘Hara’ in as much as you destroy the world by taking the ‘tamas’ as the domi-nant quality; salutations to you in the name of ‘MRiDa’, in as much as youmaintain and protect the world by taking ‘satva’ as the dominant quality .Again salutations to you in the name of Shiva in as much as you are beyondthe above-mentioned three qualities and are the seat of the supreme bliss .
k«z-pir[it-cet> ¬ezvZy< Kv ced<Kv c tv gu[-sImae‘i’œ”nI zñ†iÏ>,#it ciktmmNdIk«Ty ma< Éi´raxadœvrd cr[yaeSte vaKy-pu:paepharm!. 31.
O, boon-giver! I was very perplexed to sing your praise considering mylittle awareness and afflicted mind vis-a-vis your ever increasing limitless qual-ity; however, my devotion to you made me set aside thisdiffidence and place these floral lines at your feet .
Aist-igir-sm< Syat! k¾l< isNxu-paÇesur-tévr-zaoa leonI pÇmuvIR,iloit yid g&hITva zarda svRkal<tdip tv gu[anamIz par< n yait. 32.
O, great master! Even, if one were to assume that the blue mountain , theocean, the heavenly tree and the earth are the ink,the ink-pot, the pen and thepaper respectively and the goddess of learning (Saraswati) herself is thewriter,she will not be able to reach the frontiers of yourgreatness,however long she were to write!
The best one among all groups(Gandharva?), Pushhpadanta by name, com-posed this charming hymn in none too short metres, in praise of the great lordwho wears the moon in his head(Shiva), who is worshipped and glorified by alldemons, gods and sages and who is beyond all attributes and forms .
Whoever reads this faultless hymn of Shiva daily, with pure mind and greatdevotion, ultimately reaches Shiva’s domain and becomes equal to him; in thisworld, he is endowed with children, great wealth, long life and fame .
Initiation(into spiritual development), charity, penance, pilgrimage,spiritual knowl-edge and religious acts like sacrifices are not capable of yielding even one-sixteenth of the return that will result from the reading of this hymn .
Kusumadanta(equivalent of Pushhpadanta) was the king of all Gandharvasand he was a devotee of the Lord of lords, Shiva, who wears the baby moon(with a few digits only) in his head . He fell from his glorious position due toShiva’s wrath at his misconduct . It was then that the Gandharva composedthis hymn which is the most divine .
If an aspirant for heaven and liberation, worships Shiva,the teacher ofgods, at first and then reads this unfailing hymn, composed byPushhpadanta, with folded hands and single-mindedness, he attains Shiva’sabode, being praised by ‘kinnaras’(a group of semi-gods known for their sing-ing talent).
This hymn which is dear to Shiva, has emerged out of the lotus-like mouth ofPushhpadanta and is capable of removing all sins . May the lord of all beingsbecome greatly pleased with anyone who has learnt this by heart and/or readsor recalls this with single-mindedness!
. #it ïI pu:pdNt ivrict< izvmihç> StaeÇ< smaÝm!.
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izvmanspUja
rÆE> kiLptmasn< ihmjlE> õan< c idVyaMbr<nanarÆivÉUi;t< m&gmdamaedai»t< cNdnm!,jatIcMpkibLvpÇrict< pu:p< c xUp< twadIp< dev dyainxe pzupte ùTkiLpt< g&ýtam!. 1.
n Tvevah< jatu nas< n Tv< neme jnaixpa>,n cEv n Éiv:yam> sveR vymt> prm!. 2-12.
There was never a time when I, you, or these kings did not exist;nor shall we ever cease to exist in the future. (2.12)
n jayte ièyte va kdaicn! nay< ÉUTva Éivta va n ÉUy>,Ajae inTy> zañtae=y< pura[ae n hNyte hNymane zrIre. 2-20.
The Atma is neither born nor does it die at any time, nor havingbeen it will cease to exist again. It is unborn, eternal, permanent, and primeval.The Atma is not destroyed when the body isdestroyed. (2.20)
htae va àaPSyis Svg¡ ijTva va Éaeúyse mhIm!,tSmaÊiÄó kaENtey yuÏay k«tiníy>. 2-37.
kmR{yevaixkarSte ma )le;u kdacn,ma kmR)lhetuÉURmaR te s¼ae=STvkmRi[. 2-47.
You have Adhikaara over your respective duty only, but no controlor claim over the results. The fruits of work should not be yourmotive. You should never be inactive. (2.47)
A person whose mind is unperturbed by sorrow, who does not cravepleasures, and who is free from attachment, fear, and anger; such aperson is called a sage of steady Prajna. (2.56)
y> svRÇaniÉõehStÄTàaPy zuÉazuÉm!,naiÉnNdit n Öeiò tSy à}a àitióta. 2-57.
Those who are not attached to anything, who are neither elated bygetting desired results nor troubled by undesired results, theirPrajna is deemed steady. (2.57)
One develops attachment to sense objects by thinking about senseobjects. Desire for sense objects comes from attachment to senseobjects, and anger comes from unfulfilled desires. (2.62)
³aexaÑvit sMmaeh> sMmaehaTSm&itivæm>,Sm&itæ<zadœ buiÏnazae buiÏnazaTà[Zyit. 2-63.ya inza svRÉUtana< tSya< jagitR s<ymI,ySya< ja¢it ÉUtain sa inza pZytae mune>. 2-69.AapUyRma[mclàitó< smuÔmap> àivziNt yÖt!,tÖTkama y< àivziNt sveR s zaiNtmaßaeit n kamkamI. 2-70.
One attains peace in whose mind all desires enter without creatingany disturbance, as river waters enter the full ocean withoutcreating a disturbance. One who desires material objects is never peaceful.
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ivhay kamaNy> svaRNpuma<írit in>Sp&h>,inmRmae inrh»ar> s zaiNtmixgCDit. 2-71.
One who abandons all desires and becomes free from longing and thefeeling of ‘I’ and ‘my’ attains peace. (2.71)
n me pawaRiSt ktRVy< iÇ;u laeke;u ikÂn,nanvaÝmvaÝVy< vtR @v c kmRi[. 3-22.
O Arjuna, there is nothing in the three worlds (earth, heaven, andthe upper regions) that should be done by Me, nor there is anythingunobtained that I should obtain, yet I engage in action. (3.22)
bøin me VytItain jNmain tv cajuRn,taNyh< ved svaRi[ n Tv< veTw prNtp. 4-5.
The Supreme Lord said: Both you and I have taken many births. Iremember them all, O Arjuna, but you do not remember. (4.05)
Though I am eternal, imperishable, and the Lord of all beings; yetI (voluntarily) manifest by controlling My own material natureusing My Yoga-Maya. (See also 10.14) (4.06)
yda yda ih xmRSy GlainÉRvit Éart,A_yuTwanmxmRSy tdaTman< s&jaMyhm!. 4-7.pirÇa[ay saxUna< ivnazay c Ê:k«tam!,xmRs<SwapnawaRy sMÉvaim yuge yuge. 4-8.n ma< kmaRi[ ilMpiNt n me kmR)le Sp&ha,#it ma< yae=iÉjanait kmRiÉnR s bXyte. 4-14.
Works do not bind Me, because I have no desire for the fruits ofwork. The one who understands this truth is (also) not bound byKarma. (4.14)
kmR{ykmR y> pZyedkmRi[ c kmR y>,s buiÏmaNmnu:ye;u s yu > k«TõkmRk«t!. 4-18.
Action is selfish work that produces Karmic bondage,detached action is unselfish work or Seva that leads to nirvana,and forbidden action is harmful to society. The one who seesinaction in action, and action in inaction, is a wise person. Such
a person is a yogi and has accomplished everything. (4.18)
äüapR[< äü hiväRüa¶aE äü[a ÷tm!,äüEv ten gNtVy< äükmRsmaixna. 4-24.yaegs<NyStkmaR[< }ansiÁDÚs<zym!,AaTmvNt< n kmaRi[ inb×iNt xnÃy. 4-41.
Karma does not bind one who has renounced work (by renouncing thefruits of work) through Karma-yoga; whose doubt is completely destroyed byknowledge; and who is Self-realized, O Arjuna. (4.41)
Therefore, resort to Karma-yoga and cut the ignorance-born doubt abiding inyour heart by the sword of Self-knowledge, and get up (to fight), O Arjuna.(4.42)
ijtaTmn> àzaNtSy prmaTma smaiht>,zItae:[suoÊ>oe;u twa manapmanyae>. 6-7.
One who has control over the mind is tranquil in heat and cold, in pleasure andpain, and in honor and dishonor; and is ever steadfast with the Supreme Self.(6.07)
Totally abandoning all selfish desires, and completely restraining the senses(from the sense objects) by the intellect; (6.24)
znE> znEéprmedœ buÏ(a x&itg&hItya,AaTms<Sw< mn> k«Tva n ikiÂdip icNtyet!. 6-25.
One gradually attains tranquillity of mind by keeping the mind fully absorbed inthe Self by means of a well-trained (and purified) intellect, and thinking ofnothing else. (6.25)
Because of perceiving the (same) Self (abiding) in all beings and all beings(abiding) in the (same) Self; a yogi, who is in union with the Self, sees everybeingwith an equal eye. (6.29)
yae ma< pZyit svRÇ sv¡ c miy pZyit,tSyah< n à[Zyaim s c me n à[Zyit. 6-30.
Those who see Me in everything and see everything in Me, are not separatedfrom Me and I am not separated from them. (6.30)
svRÉUtiSwt< yae ma< ÉjTyekTvmaiSwt>,svRwa vtRmanae=ip s yaegI miy vtRte. 6-31.AaTmaEpMyen svRÇ sm< pZyit yae=juRn,suo< va yid va Ê>o< s yaegI prmae mt>. 6-32.
One is considered the best yogi who regards every being like oneself, and whocan feel the pain and pleasures of others as one’s own, O Arjuna. (6.32)
Know that all creatures have evolved from this twofold energy, and Brahman isthe origin as well as the dissolution of the entire universe. (See also 13.26)(7.06)
dEvI ýe;a gu[myI mm maya ÊrTyya,mamev ye àp*Nte mayameta< triNt te. 7-14.
My divine Maya consisting of three Gunas or states of mind is difficult to
overcome. Only they who surrender unto Me cross over this Maya. (7.14)
jramr[mae]ay mamaiïTy ytiNt ye,te äü tiÖÊ> k«TõmXyaTm< kmR caiolm!. 7-29.Veiled by My divine Maya, I am not known by all. Therefore, the ignorant onedoes not know Me as the unborn and eternal Brahman. (7.25)
saixÉUtaixdEv< ma< saixy}< c ye ivÊ>,àya[kale=ip c ma< te ivÊyuR cets>. 7-30.
The steadfast persons, who know that Brahman is everything, the Adhibhoota,the Adhidaiva, and the Adhiyajna, remember Me even at the time of death (andattain Me). (See also 8.04) (7.30)
Some worship Me by knowledge sacrifice. Others worship the infinite as theone in all (or non-dual), as the master of all (or dual), and in various other ways.(9.15)
I am the ritual, I am the Yajna, I am the offering, I am the herb, I am the mantra,I am the Ghee, I am the fire, and I am the oblation.(9.16)
iptahmSy jgtae mata xata iptamh>,ve*< pivÇmae<kar \Ksam yjurev c. 9-17.
I am the supporter of the universe, the father, the mother, and the grandfather.I am the object of knowledge, the purifier, the sacred syllable OM, and also theRig, the Yajur, and the Sama Vedas. (9.17)
I am the goal, the supporter, the Lord, the witness, the abode, the refuge, thefriend, the origin, the dissolution, the foundation, the substratum, and the im-perishable seed. (9.18)
I give heat, I send as well as withhold the rain, I am immortality as well as
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death, I am also both the Sat and the Asat, O Arjuna. (9.19)
AnNyaiíNtyNtae ma< ye jna> pyuRpaste,te;a< inTyaiÉyu´ana< yaeg]em< vhaMyhm!. 9-22.
To those ever steadfast devotees, who always remember or worship Me withsingle-minded contemplation, I personally take responsibility for their welfare.(9.22)
Ah< ih svRy}ana< Éae a c àÉurev c,n tu mamiÉjaniNt tÅvenatZCyviNt te. 9-24.
Because I alone am the enjoyer of all Yajna, and the Lord. But, people do notknow My true transcendental nature. Therefore, they fall (into the repeatedcycles of birth and death). (9.24)
Worshippers of the demigods go to the demigods, the worshippers of the an-cestors go to the ancestors, and the worshippers of the ghosts go to theghosts, but My devotees come to Me (and are not born again). (See also 8.16)(9.25)
O Arjuna, whatever you do, whatever you eat, whatever you offer as oblation t!othe sacred fire, whatever charity you give, whatever austerity you perform, doall that as an offering unto Me.
By this attitude of complete renunciation (or Samnyasa-yoga) you shall befreed from the bondage, good and bad, of Karma. You shall be liberated, andcome to Me. (9.28)
smae=h< svRÉUte;u n me Öe:yae=iSt n iày>,ye ÉjiNt tu ma< É®ya miy te te;u caPyhm!. 9-29.
The Self is present equally in all beings. There is no one hateful or dear to Me.But, those who worship Me with devotion, they are with Me and I am also withthem. (See also 7.18) (9.29)
Aip ceTsuÊracarae Éjte mamnNyÉakœ,saxurev s mNtVy> sMyGVyvistae ih s>. 9-30.
Even if the most sinful person resolves to worship Me with single-minded lovingdevotion, such a person must be regarded as a saint because of making theright resolution. (9.30)
i]à< Évit xmaRTma zñCDaiNt< ingCDit,kaENtey àitjanIih n me É´> à[Zyit. 9-31.
Such a person soon becomes righteous and attains everlasting peace.Be aware, O Arjuna, that My devotee never falls down.
Anybody, including women, merchants, laborers, and the evil-minded can at-tain the supreme goal by just surrendering unto My will (with loving devotion),O Arjuna. (9.32)
Then, it should be very easy for the holy Braahmanas and devout royal sages(to attain the Supreme state). Therefore, having obtained this joyless and tran-sient human life, one should always remember Me with loving devotion. (9.33)
mNmna Év mÑ´ae m*ajI ma< nmSk…é,mamevE:yis yu®vEvmaTman< mTpray[>. 9-34.AhmaTma gufakez svRÉUtazyiSwt>,Ahmaidí mXy< c ÉUtanamNt @v c. 10-20.AaidTyanamh< iv:[uJyaeRit;a< rivr<zuman!,mrIicmRétamiSm n]Ça[amh< zzI. 10-21.vedana< samvedae=iSm devanamiSm vasv>,#iNÔya[a< mníaiSm ÉUtanamiSm cetna. 10-22.
I believe You are the imperishable, the Supreme to be realized. You arethe ultimate resort of the universe. You are the protector of eternalDharma, and the imperishable primal spirit. (11.18)
AnaidmXyaNtmnNtvIyRm! AnNtba÷< zizsUyRneÇm!,pZyaim Tva< dIÝ÷tazv±< Svtejsa ivñimd< tpNtm!. 11-19.*avap&iwVyaeirdmNtr< ih VyaÝ< TvyEken idzí svaR>,†:qœvaÑ‚t< êpmu¢< tved< laekÇy< àVyiwt< mhaTmn!. 11-20.AmI ih Tva< surs’œ”a ivziNt keicÑIta> àaÃlyae g&[iNt,SvStITyu®va mhi;RisÏs’œ”a> StuviNt Tva< StuitiÉ> pu:klaiÉ>. 11-21.éÔaidTya vsvae ye c saXya ivñe.AiñnaE métíae:mpaí,gNxvRy]asurisÏs’œ”a vI]Nte Tva< iviSmtaíEv sveR. 11-22.êp< mhÄe b÷v±neÇ< mhabahae b÷baøépadm!,bødr< b÷d<ò+akral< †:qœva laeka> àVyiwtaStwahm!. 11-23.nÉ>Sp&z< dIÝmnekv[¡ VyaÄann< dIÝivzalneÇm!,†:qœva ih Tva< àVyiwtaNtraTma x&it< n ivNdaim zm< c iv:[ae. 11-24.
Seeing Your great effulgent and various-colored form touching thesky; Your mouth wide open and large shining eyes; I am frightenedand find neither peace nor courage, O Krishna. (11.24)
d<ò+akralain c te muoain †:qœvEv kalanlsiÚÉain,idzae n jane n lÉe c zm àsId devez jgiÚvas. 11-25.
Seeing Your mouths, with fearful teeth, glowing like fires ofcosmic dissolution, I lose my sense of direction and find nocomfort. Have mercy on me! O Lord of gods, refuge of the universe.
As moths rush with great speed into the blazing flame fordestruction, similarly all these people are rapidly rushing intoYour mouths for destruction. (11.29)
You are licking up all the worlds with Your flaming mouths,swallowing them from all sides. Your powerful radiance is burningthe entire universe, and filling it with splendor, O Krishna.(11.30)
AaOyaih me kae Évanu¢êpaenmae=Stu te devvr àsId,iv}atuimCDaim ÉvNtma*< n ih àjanaim tv àv&iÄm!. 11-31.
Tell me who are You in such a fierce form? My salutations to You, Obest of gods, be merciful! I wish to understand You, the primalBeing, because I do not know Your mission. (11.31)
ïIÉgvanuvac,kalae=iSm laek]yk«Tàv&Ïae laekaNsmahtuRimh àv&Ä>,\te=ip Tva< n Éiv:yiNt sveR ye=viSwta> àTynIke;u yaexa>. 11-32.
The Supreme Lord said: I am death, the mighty destroyer of theworld, out to destroy. Even without your participation all thewarriors standing arrayed in the opposing armies shall cease toexist. (11.32)
Therefore, you get up and attain glory. Conquer your enemies and enjoya prosperous kingdom. All these (warriors) have already been destroyedby Me. You are only an instrument, O Arjuna. (11.33)
kSma½ te n nmerNmhaTmn! grIyse äü[ae=PyaidkÇeR,AnNt devez jgiÚvas Tvm]r< sdsÄTpr< yt!. 11-37.
Why should they not, O great soul, bow to You, the original creator whois even greater than Brahmaa? O infinite Lord, O God of gods, O abodeof the universe, You are both Sat and Asat, and the imperishable Brah-
man that is beyond both (Sat and Asat). (11.37)
Tvmaiddev> pué;> pura[s!-TvmSy ivñSy pr< inxanm!,veÄais ve*< c pr< c xamTvya tt< ivñmnNtêp. 11-38.
You are the primal God, the most ancient Person. You are theultimate resort of all the universe. You are the knower, the objectof knowledge, and the supreme abode. The entire universe ispervaded by You, O Lord of the infinite form. (11.38)
You are Vaayu, Yama, Agni, Varuna, Shashaanka, and Brahmaa as wellas the father of Brahmaa. Salutations to You a thousand times, andagain and again salutations to You. (11.39)
My salutations to You from front and from behind. O Lord, myobeisances to You from all sides. You are infinite valor and theboundless might. You pervade everything, and therefore You areeverywhere and in everything. (11.40)
y½avhasawRmsTk«tae=is ivharzYyasnÉaejne;u,@kae=wvaPyCyut tTsm]< tT]amye Tvamhmàmeym!. 11-42.In whatever way I may have insulted You in jokes; while playing,reposing in bed, sitting, or at meals; when alone, or in front ofothers; O Krishna, I implore You for forgiveness. (11.42)
iptais laekSy cracrSy TvmSy pUJyí guégRrIyan!,n TvTsmae=STy_yixk> k…tae=Nyae laekÇye=PyàitmàÉav. 11-43.You are the father of this animate and inanimate world, and thegreatest guru to be worshipped. No one is even equal to You in thethree worlds; how can there be one greater than You? O Being ofIncomparable Glory. (11.43)
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tSmaTà[My ài[xay kay< àsadye TvamhmIzmIf(m!,iptev puÇSy soev sOyu> iày> iàyayahRis dev saeFum!. 11-44.Therefore, O adorable Lord, I seek Your grace by bowing down andprostrating my body before You. Bear with me as a father to hisson, as a friend to a friend, and as a husband to his wife, O Lord.(11.44)
mTkmRk«NmTprmae mÑ´> s¼vijRt>,invERr> svRÉUte;u y> s mameit pa{fv. 11-55.
ye tu svaRi[ kmaRi[ miy s<NySy mTpr>,AnNyenEv yaegen ma< XyayNt %paste. 12-6.But, to those who worship Me as the personal God, renouncing allactions to Me; setting Me as their supreme goal, and meditating onMe with single minded devotion; (12.06)
te;amh< smuÏtaR m&Tyus<sarsagrat!,Évaim nicraTpawR mYyaveiztcetsam!. 12-7.I swiftly become their savior, from the world that is the ocean ofdeath and transmigration, whose thoughts are set on Me, O Arjuna.(12.07)
mYyev mn AaxTSv miy buiÏ< invezy,invis:yis mYyev At ^Xv¡ n s<zy>. 12-8.Therefore, focus your mind on Me alone and let your intellect dwellupon Me through meditation and contemplation. Thereafter you shallcertainly come to Me. (12.08)
miy canNyyaegen Éi´rVyiÉcair[I,iviv´dezseivTvmritjRns<sid. 13-11.Steadfastness in knowledge of the Supreme Spirit, and theperception of (the omnipresent God as) the object of true knowledgeis called knowledge; what is contrary to this is ignorance. (13.11)
AXyaTm}aninTyTv< tÅv}anawRdzRnm!,@tJ}animit àae´m}an< ydtae=Nywa. 13-12.I shall fully describe the object of knowledge, knowing which oneattains immortality. The beginningless Supreme Brahman is said to
be neither Sat nor Asat. (See also 9.19) (13.12)
}ey< yÄTàvúyaim yJ}aTvam&tmîute,Anaid mTpr< äü n sÄÚasÊCyte. 13-13.Having hands and feet everywhere; having eyes, head, and faceeverywhere; having ears everywhere; the creator exists in thecreation by pervading everything. (13.13)
svRt> pai[pad< tTsvRtae=i]izraemuom!,svRt> ïuitm‘aeke svRmav&Ty itóit. 13-14.He is the perceiver of all sense objects without the senses;unattached, yet the sustainer of all; devoid of the Gunas, yet theenjoyer of the Gunas. (13.14)
sveRiNÔygu[aÉas< sveRiNÔyivvijRtm!,As < svRÉ&½Ev inguR[< gu[Éae « c. 13-15.He is inside as well as outside all beings, animate and inanimate.He is incomprehensible because of His subtlety. He is very near aswell as far away. (13.15)
bihrNtí ÉUtanamcr< crmev c,sUúmTvaÄdiv}ey< ËrSw< caiNtke c tt!. 13-16.Undivided, yet appears as if divided in beings; He, the object ofknowledge, is the creator, sustainer, and destroyer of (all)beings. (13.16)
AivÉ < c ÉUte;u ivÉ´imv c iSwtm!,ÉUtÉt&R c tJ}ey< ¢is:[u àÉiv:[u c. 13-17.The light of all lights, He is said to be beyond darkness. He isthe knowledge, the object of knowledge, and seated in the hearts ofall beings, He is to be realized by the knowledge. (13.17)
Jyaeit;amip tJJyaeitStms> prmuCyte,}an< }ey< }angMy< ùid svRSy iviótm!. 13-18.Thus the creation as well as the knowledge and the object ofknowledge have been briefly described. Understanding this, Mydevotee attains Me. (13.18)
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sm< sveR;u ÉUte;u itóNt< prmeñrm!,ivnZyTSvivnZyNt< y> pZyit s pZyit. 13-28.Seeing the same Lord existing in everybeing, one does not injurethe other self and thereupon attains the Supreme goal. (13.28)
sm< pZyiNh svRÇ smviSwtmIñrm!,n ihnSTyaTmnaTman< ttae yait pra< gitm!. 13-29.Those who perceive that all works are done by the (Gunas of)Prakriti alone, and thus they are not the doer, they trulyunderstand. (See also 3.27, 5.09, and 14.19) (13.29)
àk«TyEv c kmaRi[ i³yma[ain svRz>,y> pZyit twaTmanmktaRr< s pZyit. 13-30.When one perceives diverse variety of beings resting in One andspreading out from That alone, then one attains Brahman. (13.30)
ydaidTygt< tejae jgÑasyte=iolm!,y½NÔmis y½a¶aE tÄejae iviÏ mamkm!. 15-12.The light that coming from the sun illumines the whole world; andwhich is in the moon, and in the fire; know that light to be Mine.(See also 13.17 and 15.06) (15.12)
gamaivZy c ÉUtain xaryaMyhmaejsa,pu:[aim caE;xI> svaR> saemae ÉUTva rsaTmk>. 15-13.Entering the earth I support all beings with My energy; becomingthe sap-giving moon I nourish all the plants. (15.13)
Ah< vEñanrae ÉUTva àai[na< dehmaiït>,àa[apansmayu > pcaMyÚ< ctuivRxm!. 15-14.Becoming the digestive fire, I remain in the body of all livingbeings; uniting with vital breaths, the Prana and Apana, I digestall four varieties of food; and (15.14)
svRSy cah< ùid siÚivòae mÄ> Sm&it}aRnmpaehnÂ,vedEí svERrhmev ve*ae vedaNtk«Öedivdev cahm!. 15-15.I am seated in the hearts of all beings. The memory, knowledge, and
the removal of doubts and wrong notions (about the Self) byreasoningor in Samadhicome from Me. I am verily that which is to beknown by (the study of) all the Vedas. I am, indeed, the author ofthe Vedanta and the knower of the Vedas. (15.15)
$ñr> svRÉUtana< ùÎeze=juRn itóit,æamyNsvRÉUtain yÙaêFain mayya. 18-61. The Lord abides in the heart of all beings, O Arjuna, causing allbeings to act (or work out their Karma) by His power of Maya as ifthey are (puppets of Karma) mounted on a machine. (18.61)
tmev zr[< gCD svRÉaven Éart,tTàsadaTpra< zaiNt< Swan< àaPSyis zañtm!. 18-62.Seek refuge in Him alone with all your heart, O Arjuna. By Hisgrace you shall attain supreme peace and the eternal abode. (18.62)
mNmna Év mÑ´ae m*ajI ma< nmSk…é,mamevE:yis sTy< te àitjane iàyae=is me. 18-65. Fix your mind on Me, be devoted toMe, offer service to Me, bowdown to Me, and you shall certainly reach Me. I promise you becauseyou are very dear to Me. (18.65)
svRxmaRNpirTyJy mamek< zr[< ìj,Ah< Tva< svRpape_yae maeúyiy:yaim ma zuc>. 18-66.Setting aside all noble deeds, just surrender completely to thewill of God (with firm faith and loving contemplation). I shallliberate you from all sins (or bonds of Karma). Do not grieve.(18.66)
#d< te natpSkay naÉ´ay kdacn,n cazuïU;ve vaCy< n c ma< yae=_ysUyit. 18-67.This (knowledge) should never be spoken by you to one who is devoidof austerity, who is without devotion, who does not desire tolisten, or who speaks ill of Me. (18.67)
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gaeSvamI tulsIdas! ivrict ïIramcirtmans! ke k…D A<z
Ar{yka{f AiÇ muin Öara Stuitnmaim É´ vTsl<, k«palu zIl kaeml<.Éjaim te pda<buj<, Akaimna< Svxamd<.inkam Zyam su<dr<, ÉvaMbunaw! m<dr<.à)…‘ k<j laecn<, mdaid dae; maecn<.àl<b ba÷ iv³m<, àÉae=àmey vEÉv<.in;<g cap sayk<, xr< iÇlaek nayk<.idnez v<z m<dn<, mhez cap o<dn<.munI—Ô s<t r<jn<, surair v&Nd É<jn<.mnaej vEir v<idt<, Ajaid dev seivt<.ivzuÏ baex iv¢h<, smSt Ë;[aph<.nmaim #<idra pit<, suoakr< sta< git<.Éje szi´ sanuj<, zcI pit iàyanuj<.Tvd<iº mUl ye nra>, Éj<it hIn mTsra>. pt<it nae Éva[Rve, ivtkR vIic s<k…le.iviv´ vaisn> sda, Éj<it mu ye muda. inrSy #<iÔyaidk<, àya<it te git< Svk<.tmekmÑ‚t< àÉu<, inrIhmIñr< ivÉu<.jgÌ‚é< c zañt<, turIymev kevl<.Éjaim Éav v‘É<, k…yaeigna< suÊlRÉ<.
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SvÉ´ kLp padp<, sm< suseVymNvh<.AnUp êp ÉUpit<, ntae=hmuivRja pit<.àsId me nmaim te, pdaâ Éi´ deih me.pQ<it ye Stv< #d<, nradre[ te pd<.ìj<it naÇ s<zy<, TvdIy Éi´ s<yuta>.
Ar{yka{f muin sutIú:[ Öara Stuitkh muin àÉu sun ibntI maerI, AStuit kraE< kvn ibix taerI.mihma Aimt maeir mit waerI, rib sNmuo o*aet A~jaerI. Zyam tamrs dam zrIr<, jqa muk…q pirxn muincIr<. pai[ cap zr kit tu[Ir<, naEim inr<tr ïI r”uvIr<.maeh ivipn “n dhn k«zanu>, s<t sraeéh kann Éanu>.inizcr kir bêw m&graj>. Çatu sda nae Év og baj>.Aé[ nyn rjIv suvez<, ista nyn ckaer inzez<, hr ùid mans bal mral<, naEim ram %r ba÷ ivzal<. s<sy spR ¢sn %rgad>, zmn sukkRz tkR iv;d>. Év É<jn r<jn sur yUw>, Çatu naw nae K•6#pa vêw>.inguR[ sgu[ iv;m sm êp<, Gyan igra gaetItmnUp<.Amlm! Aiolm! Anv*m! Apar<, naEim ram É<jn mih Éar<. É´ kLp padp Aaram>, tjRn ³aex laeÉ md kam>.Ait nagr Év sagr setu>, Çatu sda idnkr k…l ketu>. Atuilt Éuj àtap bl xam>, kil ml ivpul ivÉ<jn nam>. xmR vmR nmRd gu[ ¢am>, s<tt z< tnaetu mm ram>.jdip ibrj Byapk AibnasI, sb ke ùdy~ inrœ<tr basI. tdip Anuj ïI siht orarI, bstu mnis sm kanncarI. je janih< te jan÷~ SvamI, sgun Agun %r A<trjamI.jae kaeslpit raijv nyna, kraE sae ram ùdy mm Ayna.As AiÉman ja jin Éaere, mE< sevk r”upit pit maere,
%Ärka{f ïIram ke raJyaiÉ;ek ke píat! Stuit
jy ram rmarmn< zma<, Év tap Éyak…l paih jn<.Avxez surez rmez ivÉae, zr[agt ma~gt paih àÉae. dszIz ivÚzn! bIs Éuja, k«t Ëir mha mih ÉUir éja.rjnIcr b&<d pt,g rhe, sr pavkœ tej àc<f dhe. mih m<dl m<dn caétr<, x&t sayk cap in;<g br<.md maeh mha mmta rjnI, tm pu<j idvakr tej AnI. mnjat ikrat inpat ikye, m&g laeg k…Éaeg sren ihye.hit naw Anawin paih hre, iv;ya bn pa~vr ÉUil pre.b÷ raeg ibyaeigiNh laeg hye, Évd<iº inradr ke )l @.Év is<xu Agax pre nr te, pd p<kj àem n je krte.
Ait dIn mlIn ÊoI inthI—, ijNh ke< pd p<kj àIt nhI—.Avl<b Év<t kwa ijNh ke<, iày s<t An<t sda itNh ke<.nih< rag n laeÉ n man mda, itNh ke< sm bEÉv va ibpda. @ih te tv sevk haet muda, muin Tyagt! jaeg Éraes sda.kir àem inr<tr nem ilye~, pd p<kj sevt zuÏ ihye~. sm main inradr AadrhI, sb s<t! suoI ibcr<it mhI. muin mans p<kj É&<g Éje, r”uvIr mha rnxIr Aje.tv nam jpaim nmaim hrI, Év raeg mhagd man ArI.gun sIl k«pa prmaytn<, ànmaim inr<tr ïIrmn<.r”un<d ink<dy Ö<Ö “n<, mihpal iblaeky dIn jn<.bar bar br mag%~ hri; de÷ ïIr<g,pd sraej AnpaynI Égit sda sts<g.
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