okfl”BdkO;d.Bx.kifrequs% xzUFkekyk vDsiIF hakDvyakaKFhagaKapatimuneU granthamDlD COLLECTED WORKS OF VASISHTHA KAVYAKANTHA GANAPATI MUNI VOLUME EIGHT vk; q o s Z nT;k s fr”kx z UFkekyk EYURVEDAJYOTIHAGRANTHAMELE Editor K. Natesan Associate Editor Dr. Sampadananda Mishra
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okfl”BdkO;d.Bx.kifrequs% xzUFkekykMay 15, 2006 · vk;qosZnT;ksfr”kxzUFkekyk THE BOOK OF AYURVEDA AND ASTROLOGY fo”k;lwfpdk CONTENTS Publisher’s Note i Editorial ii-vii Acknowledgments
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Published byV. S. RamananPresident, Board of TrusteesSri RamanasramamThiruvannamalaiTamil Nadu - 606603
Researched and Edited byKavyakantha Ganapati Muni ProjectGuru Nayana and Maharshi: The Call and the Grace Trust1, 8th cross, Tagore NagarPondicherry - 605008
CopyrightSri RamanasramamThiruvannamalaiTamil Nadu - 606603
First Edition 2006
Price: Rs. 150.00
Printed in India byAll India PressKennedy NagarPondicherry - 605001
vk;qosZnT;ksfr”kxzUFkekykTHE BOOK OF AYURVEDA AND ASTROLOGY
fo”k;lwfpdkCONTENTS
Publisher’s Note i
Editorial ii-vii
Acknowledgments viii-x
Kavyakantha Ganapati Muni xi-xxi
Introduction to the Contents of Volume Eight xxii-xxvi
8.1. fpfdRlkuq’kklue~ 1&36
8.2. izk.krks”k.ke~ 37&51
8.3. gksjkfu.kZ;lÈxzg% 52&63
8.4. “kksM’kÜyksdh 64&66
8.5. f=kHkkoQypfUædk 67&79
8.6. x.kdd.BkHkj.ke~ 80&105
PUBLISHER’S NOTE
This is a unique volume which contains Muni’s writings onAyurveda and Astrlogy. Small in size and rich in contents this vol-ume reveals the Muni’s deeper knowledge Astronomy, Astrologyand Ayurveda.
Cikitsanusasanam and pranatosanam are the two textsdealing with Ayurveda. Horanirnayasangraha, shodasasloki,tribhavaphalacandrika and ganakakanthabharanam are the fourtexts dealing with Astronomy and Astrology.
These six texts of the Muni are definitely unique in their pre-sentation.
We pray that Shri K. Natesan, who has dedicated himself forthe compilation and editing of all the works of the Muni, has SriBhagavan’s Grace and Blessings and will continue to be the in-spiring force towards the publication of all the volumes.
We hope and believe that this volume of The Collected Worksof Ganapati Muni, like the earlier five volumes, will also be equallyuseful and inspiring for the spiritual aspirants.
Sri Ramanasramam Sri V.S. RamananThiruvannamalai15. 05. 2006
*The first verse here is by Ganapati Muni and the remaining three are bySri Kapali Sastriar.
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His wisdom is founded on the Vedas. With scintillating speechhe is poised in Bliss. His strength has its foundation on thesteadfast seers of this sacred land of Bharata. He stands firmby the realisations of the ancients. The mantras are his closecompanions. It is his good fortune to have the Maharshi ashis guru. His voice reverberates with poetry. His intellect ishis wealth. Salutations to him, the Ineffable.
nsgsu nwjks·fi änk u nwj% izh.kkfr ;ks u% Lej.ksu fl)% AdFka uq fp=ka rfnna p ;Lekr~ fojktls Roa än;kluLFk% AA
dehena duro’pi hrdD na duraU prnKDti yo naU smaraKena siddhaUkathaW nu citraW tadidaW ca yasmDt virDjase tvaW hrdayDsanasthaU.
Though physically not near to us, thou art close to our hearts.Thy presence is intense by the mere remembrance that makesus happy. No wonder for thou reignest shining in our hearts.
Bowing down to all my gurus, I am indeed very happythat I have been chosen as an instrument to carry out the mostheart-fulfilling work of editing the Sanskrit writings of my belovedguru, Vasishtha Kavyakantha Ganapati Muni, most affection-ately known as “Nayana” (as called by Bhagavan Sri RamanaMaharshi). I am very certain and also feel strongly that it is onlythe Divine grace and power of the Maharshi and Nayana thathave guided me to undertake this work, whatever the outer cir-cumstances might appear to be. Besides, I am also clear that it isthe Divine Grace which has prepared me over many long yearsfor this work. Therefore, with utmost humility, I would like towrite these few lines as an editorial for the Collected Works ofthe Muni.
Vasishtha Ganapati Muni was a colossal figure of wis-dom and tapas, and there is no doubt that he was the most pro-lific author of spiritual writings in Sanskrit in the 20th century. His
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writings reflected the depth and vastness echoing Vedic spiritual-ity, encompassing varied topics, like verses of adoration to differ-ent deities (in various metres), verses depicting the principles ofexistence, aphorisms on a vast array of subjects, prose writingssuch as commentaries, on Dyurveda, on astrology and even in theform of novel. However, most of his writings have not yet beenpublished. The Muni, a genuine spiritual seeker who attained togreat heights and depths of spiritual realisation and wrote exten-sively on various topics, was never concerned in the matter of thepreservation and publication of his writings. Those close to theMuni knew that he would simply hand over many of his writingsto his disciples and would not ask for the same again, and in theprocess many were slost. Nevertheless, the writings of the Muniwere an outpouring of his tapas, the soul’s seeking for the Eter-nal. Therefore, these are not only of great spiritual value but alsoimmensely important from a socio-cultural viewpoint, and need tobe preserved for ages to come.
I came to the lotus-feet of Sri Ramana Maharshi in theyear 1922 through my first Sanskrit teacher, Sri Vasudeva Sastry.I met Ganapati Muni for the first time in 1926. Muni’s son, SriMahadeva Sastry, was my Sanskrit teacher in the Municipal HighSchool where I studied. The Muni used to come to the schooland speak to us at length on various topics (under the auspices ofthe Sanskrit Association). It was at this time that the Muni initi-ated me into certain mantras. Out of my simplicity, once I askedhim as to how to master the Sanskrit language. His reply wasimmediate, direct and simple. He advised me to read and write allhis works again and again, leaving the rest to the Grace. Hisadvice became a mantra, which has primarily governed the restof my life till date. I started collecting all his works and have beenreading and writing them again and again. Although these effortseventually took me over completely, I feel it was really the grace
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of Bhagavan Ramana which worked within me. Soon I began thisnoble work. Bhagavan noticed it with a watchful eye. He wouldsometimes ask me if I had a specific writing. He would often askfor my notes, see them and even make copies in different lan-guages. I consider myself blessed, as there were occasions whenBhagavan Ramana himself would write some of the verses of theMuni (which I did not have in my collections) in my note-book inhis own hand-writing. (The facsimile of a few of these are pub-lished at the end of the editorial for the delight of the readers.)
Most of my collections of the Muni’s writings have comefrom the late Sri D.S. Viswamitra of Sirsi in North Karnataka,who had collected these from Sri Mahadeva Sastry, son of theMuni. I had made several trips to Sirsi, enjoyed the most gratify-ing hospitality of this family for months, when I used to sit andcopy the works. I was also happy that I could provide some ofthe originals and other works of the Muni which Sri Viswamitradid not possess. I have also collected many other writings of theMuni from some of his disciples like T.K. Sundaresa Iyer,Viswanatha Swamy, Raju Sastry, Vasudeva Sastry, Appu Sastryand Pasupathy Sastry. As mentioned earlier, some of the writingsI received from the gracious hands of my beloved guru Sri RamanaMaharshi himself.
In my effort towards editing these writings of the Muni, Ihave taken a simple approach. I have classified these into differ-ent volumes such as adoration, aphorisms, commentaries, etc. Thearrangement of these writings in a particular order, appearing in aspecific volume, follows either the nature of the work or its aca-demic importance. The arrangement does not reflect chronologyas the dates of many writings are not available.
One could write volumes on the Muni’s style and diction.My aim here is not to attempt anything on this point. The Muni,being an aIFDvadhDnn, could write simultaneously on many topics
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during a given period of time. Depending upon his inspiration,before completing one work, he would start another. He wouldsometimes revise and rewrite the same topic several times. Forthe sake of the totality of presentation, I have included several ofthese incomplete and revised versions, since I did not want tochoose one from the other. But in the case of the Muni’s mag-num opus, umDsahasram, which was revised seven times, onlythe final version has been given in the first volume of this Col-lected Works.
I understand the need for an English translation of all thatis compiled here, which most readers look forward to. But for thetime being, I have decided to compile the Collected Works of theMuni concentrating on the original Sanskrit texts. (The origianlSanskrit texts of the first four volumes are compiled and printedboth in Devanagari and Roman scripts.) However, I feel that thetranslation of the work will take its own time, as it is well under-stood that the translation of any spiritual writing is not an easytask.
Dr. Sampadananda Mishra of the Sri Aurobindo Society,Pondicherry, a promising Sanskrit scholar in his own right, hashelped me in editing and organising these Collected Works. It ismy great pleasure to say that Dr. Mishra has been devoting aconsidrable amount of time with great responsibility of editing theCollected Works of the Muni. He has not only prepared the ShlokaIndices for the first, second, third and fourth volumes but also hastaken the responsibility of checking the correctness of the San-skrit texts for all the volumes and preparing the Roman translitera-tion for the first four volumes. I have immense pleasure in havingDr. Sampadananda Mishra as the Associate Editor of the Col-lected Works of the Muni.
This volume has all the writings of the Muni on Ayurveda,Astronomy and Astrology. There are only six texts in this volume:
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two on Ayurveda and four on Astronomy and Astrology.The Introduction to the Contents of Volume Eight has
short notes on each title appearing in this volume.I sincerely pray for the grace of Bhagavan Sri Ramana
Maharshi and Ganapati Muni, so that the work is completed withperfection and in time. It is with a great sense of humility and lovethat I dedicate this editorial work to Sri Ramana Maharshi andGanapati Muni, my gurus, and to Sri M. P. Pandit of Sri AurobindoAshram, Pondicherry, who always appreciated my efforts in pre-serving the guru’s writings.
Sri Ramanasramam K. NatesanThiruvannamalai15.05.2006
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The sacred work of editing and publishing the CollectedWorks of Kavyakantha Ganapati Muni would not have been pos-sible without the Grace of Bhagavan Sri Ramana Maharshi andNayana. I have also felt the Grace and blessings of Sri Aurobindoand The Mother in taking up this work. Inwardly, I have beenconstantly guided by the Grace of these great spiritual personali-ties. I have also received concrete help from Sri Kapali Sastriarand Sri M.P. Pandit. My heart melts with gratitude to these greatsouls, who have been my constant guiding spirit.
Divine help works through human instruments. Many noblepeople, friends and others have been a source of constant en-couragement and I have drunk the spirit of courage and enthusi-asm offered by them. Among these include Sri V. S. Ramanan,President, Board of Trustees, Sri Ramanasramam,Thiruvannamalai; Sri Vamadeva Shastri (David Frawley), Direc-tor, American Institute of Vedic Studies, U.S.A.; Dennis Hartel,Sri Arunachala Ashram, U.S.A.; Sri S. Shankara Narayanan, awell-known disciple of Sri Kapali Sastriar; Sri Alan Jacobs andhis wife, Jane Adams of Sri Ramana Foundation, London; SriJ.G.K. Murthy, Chennai; Sri A. R. Natarajan, Sri RamanaMaharshi Center for Learning, Bangalore; Sri J. Jayaraman, SriRamanasramam and the late Sri G.L. Kantham, Guntur.
This work would not have been possible but for thecaring and loving touch of Sri D.S. Viswamitra and his wife, SrimatiKamakshi, daughter, Srimati Indrani, and sons, Sri Divaspati andSri Brahmanaspati of Sirsi (North Karnataka). I can only say thatit has been possible to bring out the Collected Works of the Munionly because of this family, who, as trustees have preserved thesefor posterity. I am grateful to the entire family for their loving support.
ACKNOWLEDGMENTS
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All the photographs of Bhagavan Sri Ramana Maharshiand Ganapati Muni are, copyright of Sri Ramanasramam,Thiruvannamalai. I am grateful to Sri V. S. Ramanan, President,Board of Trustees, for allowing me to print the photographs in thisCollected Works. Sri A. R. Natarajan, Bangalore, and DennisHartel, U.S.A. have also helped me in getting some photographs.I thank them for their support. Madam Jane Adams is the artistwho has drawn the beautiful pencil sketches of the Muni. I amthankful to her and Alan Jacobs of Sri Ramana Foundation, Lon-don, for permitting me to publish these in the Collected Works.
The publication of the book from handwritten manuscriptsthrough the use of computer was a new experience for me. Typing,proof readings, page formatting, planning the entire layout were pos-sible due to the sincere efforts of Dr. Sampadananda Mishra andhis wife, Prashanti. I cannot imagine publishing the CollectedWorks without their help. I sincerely feel that they were speciallychosen and brought into contact with me by the unseen hands ofGrace for the completion of this work. Dr. Sampadananda Mishrais a budding Sanskrit scholar in his own right and he has helped meimmensely in organising and editing the Collected Works. I am,indeed, very happy to have him as the Associate Editor of the Col-lected Works of the Muni. I am very grateful to him and his wife forall their help and support. I bless and wish them all the very best.
I am grateful to Mr. Rand Hicks of Integral KnowledgeStudy Centre, Pensacola, and Mr. Dennis Hartel of ArunachalaAshrama, New York, USA, for their helpful suggestions.
I am greatful to all the well-wishers who have contributedimmensly to the Kavyakantha Ganapati Muni Project,Pondicherry. I am indebted to all of them for their support andencouragement. Sri Vamadeva Sastri (Dr. David Frawley), Di-rector, American Institute of Vedic Studies, U.S.A. has not onlybeen the source of continuous inspiration but his generous contri-bution has made the publication of the Collected Works pos-
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sible. I have no words to thank other than expressing my sincerefeeling of gratitude.
I must express my deep gratitude to the Trustees of SriGitagovinda Pratisthanam, Pondicherry, for their constant supportto us in the undertaking of this project.
Sri Saphal of the All India Press, Pondicherry, has takenspecial interest in printing this Volume. I feel indebted to him forbringing out the book in a beautiful way in a short time.
Finally nothing would have been possible without the helpof my family members. My wife, Smt. Gnanambal, who is notwith me physically at this stage, has done a lot of personal sacri-fice. She helped me to carry on with the Muni’s work by takingthe family load on herself. She was an ardent devotee of Bhagavanand Nayana. I can feel her happiness and satisfaction and continualencouragement from a different plane even now. My children andtheir families have supported me constantly during this work.
I bow down again to the Grace which made me its instru-ment in carrying out this work.
Sri Ramanasramam K. NatesanThiruvannamalai15. 05. 2006
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KAVYAKANTHA GANAPATI MUNI
AN INTRODUCTION TO HIS LIFE AND WORKS
Vasishtha Kavyakantha Ganapati Muni (1878-1936) be-longs to the rare race of intellectual and spiritual giants whocrowded into the narrow corridors of the last quarter of 19th andfirst four decades of the 20th century to endow life, letters and allendevours with meaning, purpose and altitude. He was a valiantsoldier in the cause of Truth and Divinity. For communing with theDivine, certainly he was well-endowed, gifted as he was with mar-vellous powers of mind, intellect and soul. Even highly learnedpeople of our time wonder at his indubitable versatile genius, keen-ness of perception and understanding of our modern problems,though he had never been to school all his life. His powers ofintellect and intuition had solved and untied many mystic knots.His wide scholarship and studies in religious lore harmonized inhim all religions and schools of philosophy. He was a master ofmetaphysics and his gift transported him into regions whence hecould see the entire manifestation. In fact, he belonged to the or-der of the Rig Vedic seers who were gods among men.
The Muni’s life story is sweet and all-absorbing and hasbeen beautifully rendered in the famous biography VDsiIFhaVaibhavam by his foremost disciple, Sri Kapali Sastriar. GanapatiMuni was born in Kalavarayi near Bobbili in Andhra Pradesh on17th November1878. He belonged to a family of Sri Vidya ini-tiates (in vDsiIFha gotram), which had actually migrated from avillage near Kumbakonam in Tamil Nadu in the late 16th or early17th century (later the family was well-known as the“Ayyalasomayajulu” family). His parents, Narasimha Sastry andNarasamamba, had three sons, Ganapati being the middle one.
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Nearly a year before his birth, on the holy day of rathasaptamn,his mother had been to the famous surya (Sun) temple at Arasavalli(near Srikakulam in Andhra Pradesh) to offer her prayers andworship. She stayed overnight in the temple after the traditionalworship to the Lord. In the next early morning she had a dream inwhich a beautiful woman with golden divine radiance emergedfrom the corridors of the temple, approached her with a shiningpot of fire and giving it in her hands vanished. To her utter aston-ishment, the moment the fire pitcher came into contact with her, itentered her womb and assumed the form of a child. Soon afterher return to home from Arasavalli, she showed signs of preg-nancy. She believed that her child was a divine gift of God agni(fire). While she was waiting to deliver the child, her husband,Narasimha Sastry, had gone to the holy city of Kashi (Benares inUttar Pradesh) in November 1878, where he also had a uniqueexperience. When he was performing tapas in the ohuKoi-gaKapati temple (near Visweswara Ghat) he had the vision of alittle child emanating from the Deity and coming near him. Afterthese wonderful experiences by both parents, Ganapati was bornin the parental home of his mother on 17th November 1878. Thefather appropriately named his second son Ganapati, rooted in hisconviction that the child was an emanation of God Ganapati him-self. It may be noted that the Vedic deity agni (Fire) is none otherthan gaKapati described in the purDKas and worshipped in thetantras. Ganapati himself was conscious of his divinity. He hasexpressed this in his most famous poem UmDsahasram and hassaid that he was born as an amsa (portion) of God Ganapati. Hehas also expressed his conviction about the identity between himand God Ganapati, the guiding spirit of his corporeal existence, inhis work HerambopasthDnam (Glory of Ganapati).
Ganapati was educated entirely at home. His father,Narasimha Sastry, like his ancestors, was an expert and well-
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versed in mantra QDstra, astrology and Dyurveda. With this tra-ditional family background, proficiency in these subjects camenaturally to Ganapati. When he was only 10 years old, he wasable to prepare the pañcDOgam (almanac). He finished studyingthe classical Sanskrit poems and then devoted himself to the studyof grammar and poetics. At the same time he delved deep into thewritings of Vyasa and Valmiki. Again and again he read theMahabharata. His horizon widened and his intellect mellowed withan ever-deepening perception. Like the ancient Rishis, Ganapatiwanted to experience immense strength and power by the prac-tice of tapasyD through mantra japa and meditation. Althoughmarried at an early age to Srimati Vishalakshi, he started visitingone sacred place after another for his tapas when he was 18years old. He used to stay in one place for a few days or evenmonths. In one such visit to Bhubaneswar (in Orissa, where thefamous “Lingaraj” temple of Lord Siva is located), during histapas, Ganapati had a vision, in which Goddess lalitDmbikD(bhubaneQvarn) appeared before him, offering divine nectar. AsGanapati tasted this heavenly nectar, the Goddess watched himwith a sweet smile, full of grace. From then onwards, the sweet-ness of the nectar became an integral part of him. After this inci-dent, Ganapati’s intellect developed a rare sharpness and he at-tained complete mastery over poetry. Indeed, the literary workcomposed after this incident is endowed with a distinct sweetnessand grace.
When Ganapati was staying in Kashi, he came to knowthat an assembly of scholars (harisabhD) would be held in thefamous city of Nabadwipa in Bengal. On the advice of his friendshe got a letter of introduction and went to Nabadwipa. There heexcelled in all the difficult tests that he was put to with an effortlessease that stunned his examiners, who unanimously conferred thetitle kDvyakaKFha (one who has poetry in his throat – voice of
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poetry) on him forthwith. He was only 22 years old then (detailsare in Volume 11).
Ganapati repaired to the south of the country in his 25th
year. From Kanchipuram he came to Arunachala (Thiruvannamalai)in 1903 to perform tapas. He visited twice Sri Brahmana Swamy(who was later named as Bhagavan Sri Ramana Maharshi byKavyakantha himself) before he accepted a teacher’s job at Vellorein 1904. Later in 1907, he resigned his job at Vellore and returnedto Arunachala. It was at this stage that he sought and gained thegrace of Sri Brahmana Swamy (Bhagavan Sri Ramana Maharshi).An intellectual and spiritual giant who had high achievements tohis credit and a host of followers as well, Kavyakantha still feltthat his life’s purpose was not fulfilled. He remembered BrahmanaSwamy whom he had met earlier and approached him for his graceand gain inner realization, peace and true import of tapas that hestill lacked. On 18.11.1907 Kavyakantha approached BrahmanaSwamy, who was staying in the Virupaksha cave, and prostratinghimself at his feet said in a trembling voice: “All that has to beread I have read, even Vedanta Sastra I have fully under-stood. I have performed japa and puja to my heart’s con-tent. Yet I have not up to this time understood what tapasis. Hence have I sought refuge at thy feet, pray enlightenme about the nature of tapas.” For quite sometime BrahmanaSwamy gazed silently at Kavyakantha. He broke his 11 years oflong silence and spoke gently, “If one watches where his no-tion of “I” springs, the mind will be absorbed into that.That is tapas. If a mantra is repeated and attention is di-rected to the source where the mantra sound is produced,the mind will be absorbed in that. That is tapas.” The scholar-poet was filled with joy to have found his guru, and announcedthat the upadeQa (teaching) was original, and that BrahmanaSwamy was indeed a maharshi and should be called so thereaf-
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ter. He gave the full name Bhagavan Sri Ramana Maharshi toBrahmana Swamy, whose original name was Venkataraman. Thus,the meeting was of profound significance not only for Kavyakanthabut also for the world at large, which could learn from such a highauthority about the real stature of Bhagavan Sri Ramana Maharshi,the Silent Sage of Arunachala. Following this momentous meet-ing, Ganapati composed his great devotional poem,UmDsahasram, a thousand verses in praise of UmD, the DivineMother, as a part of his tapas in gratitude to the great Goddessfor having given him the Maharshi as his Guru (Master). This workis the magnum opus of Sri Vasishtha Ganapati Muni.
The Muni had the unique experience of kapDlabheda. Inthe summer of 1922 at the Mango cave of the Arunachala hills,the Muni had several yogic experiences, arising from deeper partsof his being and invading his physical consciousness (resulting ingreat physical pain). During this, he visited his Master and toldhim of his inner and physical experience. His most compassionateMaster, Sri Maharshi, comforted him by placing his lotus handson his head. On the very night, he had the experience of the culmi-nation of kuKoalinn sDdhanD, resulting in the most unique experi-ence of kapDlabheda. His cranium was broken into two parts; adistinct sound caused by the breaking arose from the passage,which joins the two holes of the ears. A line of smoke going out ofthe head was perceived there. The Muni later spoke to his dis-ciples about this yogic experience and that this has been men-tioned in the sixth chapter of the taittnriyopaniIad, quotingvyapohya QirIakapDle bhurityagnau prati tiIFhati (“having sepa-rated the two parts of the cranium, he stands established in Fire asBhuU, the earth element”) and mentioned several great effects ofthe power of yoga experienced at this time with their secrets. It isusually believed that the physical effects of this great experienceare such that the body cannot sustain long following this event.
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However, in his case, with the strength of his own tapasyD andthe Grace of his most compassionate Master, he lived for fourteenlong years (although he had to observe certain physical restric-tions, such as that he could not shave his head nor could put hisbare feet on the ground) after this experience. This event speaksvolumes on the extraordinary nature of his tapasyD and the factthat he was perhaps the greatest Master of tantra born on thisearth. In fact, the final revision of his magnum opus UmD-sahasram after this experience, remains, testimony not only to hissupreme mastery over the tantras but also his ability to find thereconciliation and concordance between the Vedic, Upanishadicand the Tantric schools of thoughts. The kapDlabheda experi-ence also reconfirms the conviction that he was the direct aWQa(portion) of the Vedic deity agni (who resides as the power ofkuKoalinn in the mulDdhDra of human beings).
The poet seer Kavyakantha Ganapati Muni metSri Aurobindo on 15th August 1928. He stayed at the Sri AurobindoAshram for about a fortnight. During this stay at the Ashram, theMuni meditated with The Mother a few times. After one suchmeditation, The Mother expressed that the Muni was a real yogiwho could plunge into great depths the moment he started medi-tation and that she had not so far found any person abiding in Herspiritual consciousness as Ganapati Muni did. Further, at the in-stance of Sri Kapali and Sri S. Doriswamy Iyer, the Muni trans-lated some portions of Sri Aurobindo’s The Mother(mDtrtattvaprakDQikD) in chaste Sanskrit verses with some notes.On reading the Muni’s translation, Sri Aurobindo seems to havevery generously observed, “It far excels the original.” It is alsoworth mentioning that the Muni presented to Sri Aurobindo thelast and final version of his UmDsaharam (written in his own hand-writing after his experience of kapDlabeheda) with specific noteson each chapter before his meeting in 1928.
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It is more than six decades since the great KavyakanthaGanapati Muni passed away in 1936. He was a great tapasvn,whose one aim in life was the restoration of BhDrata MDtD (MotherIndia) to her ancient greatness. Unlike others who aim at libera-tion for themselves, this great soul believed that he must obtain thegrace of God not for himself but for the nation and through it forthe betterment of the world. Towards that consummation he haddone penance since his early years and this, too, very rigorouslyduring the last years of his life.
The Vedic seers were by no means recluses from the af-fairs of the world. In fact, these Vedic seers made themselves thesuperior vehicle through which the divine forces of heaven playedfor the welfare of humanity. To become one such perfect instru-ment in the hands of the Maha Shakti was the goal towards whichGanapati worked and dedicated his entire life. Although the Muniwas a giant personality, he was very humble in his day-to-day life.This can be proved by two incidents in his divine life. The Muniand his beloved disciple, Daivarata, did tapas in Padaivedu nearVellore in the year 1917. As a result of the tapas, certain Mantraswere revealed to his disciple Daivarata. Ganapati Muni, the guru,recorded the Mantras as they came down from the lips of Daivarata,his disciple. He even wrote a commentary on the Mantras, asSankara did for his disciple, Hastamalaka. There is yet anotherincident to which I would like to draw the attention of the readers.The Muni was verily a fountain of love and affection for his pupilsand followers far and near. This did not deter the guru and QiIyafrom having a difference of opinion at times. The Muni blessed SriKapali Sastriar and permitted him to follow Sri Aurobindo.
A scholar poet, Sri Vasishta Ganapati Muni has many spiri-tual and other writings in Sanskrit to his credit. UmDsahasram,gntamDlD, ramaKagntD, ramaKacatvDriWQat and saddarQanamare a few titles well-known among his disciples and others. But
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very little is known about his other numerous Sanskrit writings,covering a wide variety of topics: praises and prayers to variousdeities (stotras), poetic compositions (kDvyas), philosophy(darQana), logic (nyDyaQDstra), medical science (Dyurveda),astrology and astronomy (jyotiIaQDstra), commentaries (bhDIya),novel (DkhyDyikD), letters (patrDKi) and other research works.His versatility can also be judged from his writings sDmrajya-nibandhanam (a proposed constitution for India) andlDlibhDIopadeQa (a new language for the Indian people). He wasspontaneous in composing all these either in verse form (Qlokas)or in the form of aphorisms (sutras) or prose form (gadya). Nev-ertheless, all these were the result of his tapas, an outpouring ofhis soul in seeking or gratitude to the Divine.
Of his stotrakDvyas, umDsahasram, indrDKisaptaQati,pracKoacaKoitriQatn and gntamDlD are meant for those longingfor a great spiritual realisation. The indrasahashranDma is a com-position of thousand names of indra culled from the Rigveda,which are strung into a garland of one hundred and eight verses.The ramaKacatvDriWQat (40 verses in praise of BhagavanSri Ramana Maharshi) is chanted daily both at the Sri RamanaAshramam and in innumerable homes of the devotees ofSri Ramana Maharshi. The Muni had an unique ability of render-ing philosophical thoughts in the form of poetry (Qlokas), and hiswritings viQvamnmDWsD, ramaKagntD, saddarQanam andtattvaghaKFDQatakam remain in testimony to this. RamaKagntDis in the form of recordings of questions put forth by disciples andthe answers given by the Maharshi and is one of the most cher-ished writings of the Muni. His saddarQanam is the Sanskrit ren-dering of Sri Maharshi’s Tamil writing, ulladu narpadu (FortyVerses on Reality) on which his beloved and learned disciple,Sri T.V. Kapali Sastriar, has written a faithful commentary inSanskrit. This reflects the spirit of Sri Maharshi’s original teachings.
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Of his vast and variety of sutra writings, it would be diffi-cult to single out any one as more meritorious than the others.DaQamahDvidyDsutram (the ten cosmic powers of the DivineMother as described in the tantras) is an outstanding composi-tion, in which the Muni has described the ten cosmic aspects ofthe Divine Mother and their significance. Here he has also broughtout the association of these ten cosmic aspects of the Motherdescribed in the Tantra with the corresponding Vedic deities.Thereby, not only he has been able to bring forth a link betweenthe Vedas, Upanishads and Tantras, but also has been successfulin dispelling several wrong conceptions on the significance of thesedeities. These compositions reflect Muni’s great powers of Yogicperception. The way in which he has expounded the different dei-ties such as kDln, tDrD, sundarn, bhuvaneQvarn, pracaKoacaKon,etc., and correlates them to the Vedantic concepts has once for allremoved all antagonisms and has bridged the so-called gulf be-tween the Vedantic and Tantric schools of philosophy. RDjayoga-sDrasutra is a short and concise exposition of the Upanishadicmethods of the inner quest. Caturvyuhasutra is a revelation ofthe cosmic divinities wherein he has expounded the four importantemanations of the Vedic deity Indra (DkDQa, kDla, vidyut andsurya). JaiminnyatarkavDrtikam is his own interpretation of thesutras of Jaimini, where he has advocated that the Vedas are in-deed pauruIeyam (of human origin). Further, in this he has givenhis own interpretation of the mnmDWsD philosophy, placing it on ahigher pedestal in relation to Vedanta. His QabdapramDKacarcDalso discusses the origin of Vedas. PañcajanacarcD andvivDhadharmasutram are related to social aspects. In the formerone the practice of “untouchability” is condemned with the au-thority of QDstras. In the latter he deals with marriage as a sacra-ment. His other sutra writings also include cikitsDnuQDsanam(Dyurveda) and gaKaka-kaKFhDbharaKam (astronomy) as well
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as sDmrDjya-nibhandhanam (a proposed constitution for India).The prose writings of Vasishtha Ganapati Muni too are
extensive and these include: commentaries on several texts includingVedas and Upanishads; study on the different characters of thegreat epic poem MahDbhDrata; letters to Sri Ramana Maharshi,The Mother of the Sri Aurobindo Ashram, and others.
His commentaries on Rigvedic mantras and the nQopaniIad,though brief, are revealing and illumining. The Muni has given hisown original spiritual interpretation of the mantras, and he washighly critical of the ritualistic interpretation of Rigvedic mantrasby Sayana. His commentary on the nQopaniIad is original and is inthe light of the teachings of Sri Ramana Maharshi. His bhDrata-caritramnmDWsD is unique as it establishes a link between someof the important characters of the mahDbhDrata and those men-tioned in the Vedic texts. ramaKagntD, saddarQana and the com-mentary on the upadeQasDram (thirty verses written by Sri RamanaMaharshi in Sanskrit), are most popular writings of the Muniwhich reveal the greatness of the teachings of Sri RamanaMaharshi.
His novel, purKD, in Sanskrit, though unfinished, is uniquein many ways. The style and diction that the Muni used here makeit an unparalleled novel of his time. It not only depicts the ability ofthe Muni to write beautifully and spontaneously in Sanskrit prose,but it also records his power of expressing the feelings of the heartand not just the logic of the mind.
In the letters of the Muni to Sri Maharshi and The Motherof the Sri Aurobindo Ashram, one can find the art of letter-writingin Sanskrit. Through these letters he was able to express lucidlyhis deepest aspirations, concepts and thoughts.
However, it is difficult to summarise the thoughts, percep-tions and literary ability of the Muni. The Muni, indeed, was aversatile genius and can be compared with Kalidasa and Shankara
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in poetic renderings, with Vyasa in sutra writings and with Patanjali,Shabara and Shankara in writing commentaries. The writings ofthe Muni are not just some products of literary activities but arethe records of his unique Yogic experiences and subtle visions andwill be a guiding spirit and lamp for the centuries to come.
Sri Ramanasramam K. NatesanThiruvannamalai
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Vasishtha Ganapati Muni was equipped with such aunique scholarship and ability to express that he could writeor speak elaborately on any topic with apparent ease. There-fore, his writings cover a wide range of topics including spiri-tuality, cosmology, metaphysics, science, poetry, linguisticsetc. He indited poetry, wrote commentary, composed sutras,penned novels, articulated all his views on many serious top-ics with the same force, intensity, fluency, lucidity and lofti-ness.
The present volume of the Collected Works of theMuni comprises all his writings on the science of health, As-tronomy and Astrology. CikitsDDDDDnuQDQDQDQDQDsanam, prDKDKDKDKDKatoIIIIIaKKKKKam,horDDDDDnirKKKKKayasaOOOOOgraha, IIIIIooooooaQQQQQaQQQQQloknnnnn, tribhDDDDDvaphalacandrikDDDDDand gaKKKKKakakaKFKFKFKFKFhDDDDDbharaKKKKKam are the six titles appearing inthis volume. Out of these six titles the first two deal withAyurveda and the rest address to Astronomy and Astrology.Below we provide short notes on each topic.
CikitsDDDDDnuQDQDQDQDQDsanam has twenty chapters and three hun-dred eighty-four sutras. The first chapter deals with treatmentof jvara or fever. The second chapter discusses aboutraktapitta or plethora or a kind of disturbance in the bloodcaused by bile. The third chapter talks about the treatment ofkDsa or all types of coughs. The fourth chapter takes up thetopic of asthma and its treatment. Pulmonary tuberculosis oryakIman is the subject matter of the chapter five. Chapter sixtreats the subject of vomiting or chardana. Heart diseases orhrdroga and their treatments are given in chapter seven. Dis-
INTRODUCTION TO THE
CONTENTS OF VOLUME EIGHT
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ease related to thirst or trIKD is treated in chapter eight. Chap-ter nine discusses about piles or arQa. Chapter ten deals withpurging or dysentery, atisDra. GrahaKn is the small intestinesor that part of the alimentary canal where the bile assists di-gestion and from which vital warmth is said to be diffused.The disease related to this is also called grahaKn. Chaptereleven deals with this disease. Urinary diseases or mutrDghDtaand their treatment form the subject matter of chapter twelve.Prameha which is treated in chapter thirteen includes urinarydiseases like diabetes, gleet, gonorrhoea etc. Chapter four-teen talks about gulma or a chronic enlargement of the spleenor any glandular enlargement in the abdomen (as that of themesenteric gland &c.). Udara or enlargement of the abdomen(from dropsy or flatulence) or any morbid abdominal upset(as of the liver, spleen &c.) is the subject matter of chapterfifteen. Chapter sixteen discusses about pDKou or jaundice.Chapter seventeen deals with kuIFha or leprosy. Morbid dis-turbance of the windy humour, flatulence, gout, rheumatism&c. are known as vDta in Ayurveda. Chapter eighteen talksabout vDta. Disorder resulting from intoxication (as headache&c.) or madDtyaya is treated in chapter nineteen. Chaptertwenty is the last chapter dealing with QukrakIaya or loss ofsemen. In this text Muni has shown the processes for the treat-ment of all these diseases. At the end of the text the Munimakes a significant statement that continence and chastity isthe true pathya when one is under medical treatment.
PrDKDKDKDKDKatoIIIIIaKKKKKam is written in shloka form. In eight chap-ters it has hundred and eight verses. In the first chapter theMuni describes the nature of all the three doIas or humoursof the body. When these humours are in their normal state thenthere is no disease. It is only when there is disturbance inthese several diseases occur. The disturbance can be either a
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loss or an excessiveness of these. In this chapter the Munigives a brief explanation of the symptoms indicating the dis-turbance of the humours. Apart from the humours there areseven basic tissue elements which help in formation of all thebasic structure. These basic elements known as dhDtus in theAyurveda, are seven in number: rasa or chyle (includinglymph); rakta or the hemoglobin fraction of the blood; mDWsaor muscle tissue; meda or fat tissue; asthi or bone tissue; majjDor bone marrow; Qukra or the sperm in male and ovum infemale. The second chapter deals with the symptoms indicat-ing the disturbance of the dhDtus. There are three basic malasor impurities which are substances partly utilized in the bodyand partly excreted. These three are urine, stool and sweat. Inthe third chapter the Muni talks about the symptoms showingthe disturbance of the malas. It thus happens that at times onedoIa is in its normal state but there is a disturbance in theother doIa (or doIas) then there arise specific symptoms. Thefourth chapter gives a vivid description of these symptoms.The fifth chapter deals with rules to be followed in the case ofdisturbance and the general rules for the administration ofmedicines in such cases. There are six different types of treat-ments to be followed for the cure of the diseases: vrWhaKamor nourishment; laOghanam or starving system; snehanam orunction, lubrication; rukIaKam or attenuating; stambhanamor stiffening, paralyzing; svedanam or the act of sweating orperspiring. The sixth chapter defines the characteristic fea-tures of these six types of medical treatments. The seventhchapter delimitates the fivefold dravyas or medicinal sub-stances of the Ayurveda. The eighth or the last chapter deter-mines the essential qualities of the six rasas or flavours.
HorDDDDDnirKKKKKayasaOOOOOgraha is a treatise on horoscopywhich the Muni had prepared for his disciples during his stay
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at Gokarna. It has eight chapters and eighty-one verses. In allthese chapters the Muni deals with the general and specialterminologies of horoscopy, the positions of the planets in ahoroscope, their influence on each other, the good and badresults that they give, the bad luck and good luck of men asdepending on the position of the planets, the force of a planetin particular astrological house, and different yogas or con-junctions in which one gets very good or good and very bad orbad results.
HHHHHooooooaQQQQQaQQQQQloknnnnn is a very small text having only seven-teen verses. In the verses from one to sixteen the Muni beauti-fully summerises the essentials of horoscopy.
In tribhDDDDDvaphalacandrikDDDDD the Muni explains about thehoroscopy as practised in Kerala. The entire text has threesections and eighty-nine verses. Here the Muni particularlytakes up the topics related to Dyu or life-span, kalatra or wife,putra or son respectively in the three sections.
GaKKKKKakakaKFKFKFKFKFhDDDDDbharaKKKKKam deals with the movementsof the planets. In ten different sections it explains the ways theplanets move. The text is presented in a very high technicalmanner. Therefore, an understanding of this text demands aknowledge of the terms used in this text. The Muni has ex-plained the terms and his way of composition in the fourthsection under the title of paribhDID.
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12- j; A rs A lk;a ¾ gk A es ¾ /kh A /k; ¾ dk; A js ¾ j; A p;edjkfn”kq A
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14- Hk; A js A gk ¾ ok A lk ¾ es A dk;a A oØh ¾ lk A lk;a ¾ukoað A ¯d ¾ dk; A [kj ¾ oqðEHkkfn”kq prq”kqZ A
15- e; A ¯d A ukoað ¾ js A lkj ¾ ok A j; ¾ es A lkj ¾ lk Aj; ¾ gk A lj ¾ ukoað A dk; ¾dk;a A ‘kj feFkqukfn”kq A
16- p; A ¯d A es ¾ js A e; ¾ xks A lkj ¾ es A lk;a ¾ gk AfxfjoØh ¾ /kh A /kjk ¾ j; A x; dqEHkkfn”kq iŒlq A
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18- n;k A d A uj ¾ js A /kjk ¾ ok A gk ¾ es A fxfj ¾ ehukfn”kq A
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20- uj A js A es ¾ xks A e; ¾ ok A r# ¾ rs A gk ¾ gk A /k; ¾/kh A /k;ko´Øh ¾ es”kkfn”kq iŒlqA
21- dj A js A xks ¾ xks A uj ¾ es A e; ¾ rs A gj ¾ gk A /kh ¾nh A /k; ¾ ukoað A /kjk ¾ j; A lk ¯lgkfn”kq A
22- ?kj A d A p; ¾ js A e; ¾ ok A ok ¾ es A n;k ¾ lk A lk¾ /kh A ukoað ¾ dk;a A j;oØh ¾ es”kkfn”kq “kV~lq A
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¾ dk;a A dk;a oØh ¾ j; A lkjehukfn”kq iŒlq A
36- ry A js A ?kj ¾ ok A dk;a ¾ es A gj ¾ lk A gk ¾ gk ¾ n;k¾ /kh A ok ¾ dk;a A lk ¾ j; A j; ¯lgkfn”kq A
37- lky A ¯d A okfj ¾ xks A gk ¾ ok A n;k ¾ rs A js ¾ lk Alk;a es”kkfn”kq A
38- gy A xks A gk ¾ es A ok ¾ rs A gj ¾ lk A ux% ¾ /kh A lk¾ ukd A n;k ¾ dk; uxdU;kfn”kq A
39- f>Éh A fd A es ¾ js A x; ¾ ok A es ¾ es A x; ¾ rs A okjh¾ gk A okfj ¾ dk;a A js ¾ dk;a AA lk;a oØh es”kkfn”kq A
40- uo A ok A xks ¾ es A okfj ¾ lk A j; ¾ gk A x; ¾ /kh A gj¾ dk;a A Hk; ¾ j; A uj rqykfn”kq A
41- ;o A fde~ A ‘kj ¾ xks A p; ¾ ok A gj ¾ rs A rs ¾ lk Ap; ¾ /kh A uj ¾ dk;e~ A fxfjo`”kHkkfn”kq A
42- jfo A ¯d A okfjoØh ¾ ok A p; ¾ rs A es ¾ lk A n;k ¾/kh ¾ ok ¾ ukoað A uj ¾ dk;a gjo`fËdkfn”kq _tqizos’kknkjH; A
43- xfo A ¯d A js ¾ js A n;k ¾ ok A js A es A gk ¾ rs A okfj ¾gk A lk;a ¾ ukoað ¾ gk ¾ j; A xks o`“kkfn”kq A
87x.kdd.BkHkj.ke~
44- Hko A js A lk ¾ xks A gj ¾ oØh ¾ es A gj ¾ lk A fxfj ¾/kh A j; ¾ ukoað A gj ¾ j; A x; edjkfn”kq A
45- lo A ¯d A lkj ¾ xks ¾ dk; ¾ ok A [kj ¾ js A gk ¾ lk Alkj ¾ /kh A Hk; ¾ ukd A ‘kj ¾ j; A Hk; feFkqukfn”kq A
46- ro A js A xks ¾ xks A [kj ¾ /kh A /k; ¾ dk; A lkj oqðEHkkfn”kq A
47- Hkfo A d A gk ¾ js A r# ¾ ok A dk;a ¾ es A lkj ¾ lk A [kj¾ gk A r# ¾ ukoað A /k; ¾ dk;a A fxfj ¾ j; A gjfeFkqukfn”kq A
48- nko A js A ukoað ¾ xks A uj ¾ es A rs ¾ j; A rs ehukfn”kq A
49- /ko A ¯d A dfy ¾ xks uj ¾ es A es ¾ rs A uj ¾ gk A ok¾ /kh A p; ¾ ukoað A gj ¾ j; A lk dD;kZfn”kq A
50- uke A ¯d A p; ¾ js A okfj ¾ ok A xks ¾ es A p; ¾ lk Ax; ¾ ukoað A lk oØh ¾ j; A g ehukfn”kq A
51- dke A js A /kjk ¾ ok A p; ¾ es A dfy ¾ lk A Hk; ¾ gk Ar# ¾ ukoað A lk ¾ dk;a A lk;a ¾ j; A okfj ¯lgkfn”kq A
52- jke A js A js ¾ xks A ukoað ¾ ok A r# ¾ rs A rs ¾ lk A xks ¾dk;a A ?kjoØh ¾ es”kkfn”kq A
88 vk;qosZnT;ksfr”kxzUFkekyk
53- ykse A ¯d A lj ¾ xks A fxfj ¾ es A /kh ¾ rs A fxfj ¾ gk Aes ¾ /kh A Hk; ¾ ukoað A okfj ¾ j; A xks ¯lgkfn”kq A
54- oke A ¯d A j; ¾ js A dj ¾ xks A [kj ¾ es A e; ¾ lk A js¾ /kh A ¯d ¾ j; A x;oØh es”kkfn”kq A
55- ‘ke A js A n;k ¾ ok A lk;a ¾ rs A ¯d ¾ lk A Hk; ¾ gk Aokfj ¾ ukoað A xks ¾ dk;a A x; ¾ j; ?kj dU;kfn”kq A
56- rfe A js A xks ¾ xks A dj ¾ ok A [kj ¾ rs A ukoað ¾ lk A ux¾ /kh A lkj ¾ o`“kHkkfn”kq A
57- lke A es A js ¾ rs A /k; ¾ lk A ux ¾ /kh A ukoað ¾ ukoað Auj ¾ j; A ¯d ¾ ofËdkfn”kq A
58- nke A ¯d A j; ¾ js A okfj ¾ ok A rs A es A [kj ¾ lk A gk¾ gk A lkj ¾ ukoað A uj ¾ j; A pj o`“kHkkfn”kq A
59- /kke A xks A e; A oØh ¾ ok A /kjk ¾ rs A gj ¾ gk A j; ¾/kh A okfj ¾ dk;a A /kh ¾ j; A /kj /kuqjkfn”kq _tqizos’kknkjH; A
60- ufr A js A es ¾ xks A /k; ¾ es A js ¾ rs A /k; ¾ gk A rs A /kh Afxfj ¾ dk;a A dk;a ¾ j; A ux feFkqukfn”kq A
61- dfr A js A uj ¾ gk A p; ¾ ukoað A ukoað ¾ dk;a A
89x.kdd.BkHkj.ke~
gj oqðEHkkfn”kq A
62- jfr A d A e; ¾ js A dfy ¾ ok A es ¾ es A ux ¾ lk A p;¾ /kh A js ¾ ukoað A p; ¾ dk;a A ux feFkqukfn”kq A
63- xfr A ¯d A dk;a ¾ js A [kj ¾ ok A es ¾ ukoað A uj ¾ j; Auj oqðEHkkfn”kq A
64- Hkkfr A js A ukoað ¾ xks A gj ¾ es ¾ j; ¾ rs A lkj ¾ gk Aj; ¾ /kh A okfj ¾ dk;a A rs ¾ j; A lk;a dD;kZfn”kq A
65- efr A ¯d A ‘kj ¾ xks A xks ¾ ok A Hk; ¾ rs A js ehukfn”kq A
66- rfr A ¯d A Hk; ¾ xks A lk ¾ ok A okfj ¾ rs A gk ¾ lk A[kj ¾ /kh A es ¾ ukoað A e; ¾ dk; A ‘kj dD;kZfn”kq A
67- lfr A ¯d A lk ¾ js A dk;a ¾ xks A dk;a ¾ xks A /k; ¾ es A/kh ¾ rs A gk ehukfn”kq A
68- gfr A js A dk;a ¾ ok A js ¾ es A uj ¾ lk A js ¾ gk A Hk;¾ /kh A ‘kj ¾ dk;a A xks ¾ j; A dk;a ¯lgkfn”kq A
69- /kfr A d A uj ¾ js A dfy ¾ ok A d ¾ es A okfj ¾ lk A j;¾ /kh A xks ¾ ukoað A /k; oØh es”kkfn”kq A
90 vk;qosZnT;ksfr”kxzUFkekyk
70- uklk A xks A es ¾ ok A lkj ¾ rs A ukoað ¾ lk A [kj ¾ /kh Axks ¾ ukd A dk;a ¾ dk;a A dj¾ j; A ux dU;kfn”kq A
71- dkl A js A /kh ¾ xks A uj ¾ es A js ¾ rs A n;k ¾ gk A/kh ¾ ukoað A lk;a ¾ j; A x; oØh o`“kHkkfn”kq A
72- jl A xks A ‘kj ¾ es A p; ¾ rs A /kjk ¾ gk A ukoað ¾ /kh A/k; ¾ ukoað A /kjk ¾ j; A /kh rqykfn”kq A
73- xPN A ¯d A uj ¾ xks A ¯d ¾ ok A Hk; ¾ es A /kjk ¾ lk Ap; ¾ /kh A gk ¾ dk;a A n;k ¾j; A ux /kuqjkfn”kq A
74- olq A es A lkj ¾ lk A j; ¾ gk A okfj ¾ ukoað A rs ¾ dk;a An;k ¾ j; A ux /kuqjkfn”kq A
75- ekl A js A x; ¾ xks A r# ¾ es A ukoað ¾ rs A r# ¾ gk AHk; ¾ ukoað A xks ¾ dk;a A okfj feFkqukfn”kq A
76- ralq A d A n;k ¾ lk A p; ¾ /kh A rs ¾ ukoað A ?kj ¾ j; Alk ¾ edjkfn”kq A
77- lhla A ¯d A fxfj ¾ xks A gk ¾ ok A fxfj ¾ /kh A ukoað ¾ukoað A ‘kj ¾ j; A ukoað feFkqukfn”kq A
78- nkl A ¯d A fxfj ¾ xks A p; ¾ es A lk ¾ rs A gk oØh ¾
91x.kdd.BkHkj.ke~
/kh A rs ¾ ukoað A /kh ¾ oqðEHkkfn”kqA
79- /kkfl A ¯d A ¯d A js A /k; ¾ ok A ok ¾ es A uj ¾ lk A ok¾ gk A /k; ¾ ukoað A xks ¾ dk;A p; ¾ j; A r# feFkqukfn”kq A
cq/kku;uizdkj%
1- d A d A lkj ¾ xks A Hk; ¾ xks A ux ¾ ok A rs ¾ ok A lk;aoØh ¾ es A p; ¾ rs A es ¾rs A [kj ¾ lk A ukoað ¾ /kh A /k;¾ ukoað A gk ¾ ukoað A ‘kj ¾ dk; A p; es”kkfn”kq A
2- js A ¯d A ukoað ¾ js A rs ¾ js A ?kj ¾ xks A gk ¾ es A dk;a ¾es A gj ¾ rs A Hk; ¾ lk A rs ¾ lk A ‘kjoØh ¾ gk A dj ¾/kh A /k; ¾ nh A /kjk ¾ ukoað A n;k ¾ dk;a A r# es”kkfn”kq A
3- xks A d A x; ¾ d A /kjk ¾ js A Hk; ¾ ok A lk;a ¾ es A ok ¾es A uj ¾ rs A lk ¾ gk A /k; ¾ /kh A ok ¾ /kh A [kj¾ ukoað A e;¾ dk;a A xks oØh ¾ dk;a A /kjk ¾ j; A /k; es”kkfn”kq A
4- ok A d A es ¾ d A dj ¾ js A dk; ¾ ok A ukoað ¾ ok A lkj¾ es A j; ¾ rs A xks ¾ rs A n;k oØh ¾ lk A n;k ¾ gk A gk ¾/kh A e; ¾ dk; A fxfj ¾ j; A dk; ¾ j; AA lkj es”kkfn”kq A
5- es A ¯d A e; ¾ xks A lk;a ¾ ok A xks ¾ ok A /k; ¾ es A rs¾ lk ¾ j; ¾ lk A ux ¾ gk A n;k ¾ /kh A x; ¾ /kh ¾ djoØh
92 vk;qosZnT;ksfr”kxzUFkekyk
¾ ukoað A ‘kj ¾ dk;a A p; ¾ j; A xks ¾ j; A uj es”kknkes”ke~ A
6- rs A js A fxfj ¾ xks A ukoað ¾ xks A r# ¾ ok A dk;a ¾ rs A p;¾ lk ok ¾ lk A dj ¾ gk A j; ¾ ukoað A dj ¾ dk;a A gk ¾dk;a A ‘kj ¾ j; ¾ p; o`”kknkes”ke~ A
7- lk A ¯d A j; ¾ oØh ¾ ¯d A pj ¾ js A lk;a ¾ xks A xks ¾xks A Hk; ¾ ok A rs ¾ rs A /kh ¾ rs A lkj ¾ lk A Hk; ¾ /kh Afxfj ¾ ukoað A [ky ¾ dk;a A /k; ¾ _tq izos’kknkjH; es”kkfn”kq A
8- gk A d A okfj ¾ js A ukoað ¾ js A r# ¾ xks A r; ¾ es A x; ¾rs A ¯d ¾ rs A n;k ¾ lk A lk ¾ /kh A lk;a ¾ ukoað A es ¾ ukoaðA ?kj ¾ dk;a A lk;a ¾ dk;a A lkj oØh ¾ j; A gjes”kkfn”kq A
9- /kh A d A n;k ¾ js A xks ¾ js A /k;k ¾ xks A gk ¾ xks A gjoØh¾ ok A /k; ¾ es A gk ¾ es A ’kj ¾ rs A dk;a ¾ gk A /k; ¾/kh A gk ¾ /kh A r# ¾ ukoað A p; ¾ j; A fxfj es”kkfn”kq A
10- ukoað A d A /kh ¾ d A ‘kjs ¾ js A j; ¾ ok A Hk; ¾ ok A dfy¾ es A lk;a ¾ rs A rs ¾ gkA x; ¾ gk A ux ¾ /kh A n;k ¾ dk;a Alkj ¾ j; A p; es”kkfn”kq A
11- dk;a A d A d ¾ fdA n;k ¾ xks A dj ¾ ok A lk ¾ ok A fxfj ¾es A ukoað ¾ lk A p; ¾gk A ok ¾ gk A ?kj ¾ /kh A x; ¾ ukoað A p;oØh¾ ukoað A lkj ¾ dk; A uj ¾ j; A lk ¾ j; A okfjes”kknkes”ke~ A
93x.kdd.BkHkj.ke~
12- j; A d A Hk; ¾ js A /khoØh ¾ js A okfj ¾ xks A es ¾ xks A dfy¾ ok A p; ¾ es A xks ¾ rsA js oØh ¾ rs A p; ¾ lk A /kh ¾ lk Alkj ¾ gk A e; ¾ ukoað A okfj ¾ dk;a A x; ¾ dk;a A ux ¾j; A lk;a o`“kknkes”ke~ A
13- x; A js A dk;a ¾ xks A lk ¾ xks A fxfj ¾ ok A /kh ¾ rs A x;¾ lk A d ¾ lk A /k; ¾ gkA /kh ¾ /kh A rs oØh ¾ /kh ¾ okfj¾ ukoað A lkj ¾ dk;a A es ¾ dk;a A ?kj ¾ j; A lk;a ¾ j; AujoØh o`“kkfn”kq A
14- Hk; A ¯d A r# ¾ js A Hk; ¾ js A ux ¾ xks A Hk; ¾ ok A es ¾ok A fxfjoØh ¾ es A lk;a ¾ rs A rs ¾ rs A fxfj ¾ lk A ukoað ¾/kh A dj ¾ ukoað A ukoað ¾ ukoað A lkj ¾ dk;a A p; ¾ es”kkfn”kq A
15- e; A d A dj ¾ js A lkjs A ?kj ¾ xks A /kh ¾ es A j; ¾ es A ux¾ rs A p; ¾ lk A gk ¾ lk A ux ¾ oØh ¾ gk A /k; ¾ /kh A Hk;¾ ukoað A ¯d ¾ dk;a A /k; ¾ j; A r# es”kkfn”kqA
16- p; A ¯d A Hk; ¾ ¯d A ux ¾ js A p; ¾ ok A n;k ¾ es A ok¾ es A dj ¾ rs A gk ¾ gk A lk;a ¾ /kh A rs ¾ /kh A fxfj ¾ ukoað AHk; ¾ dk;a ¾ /kh oØh ¾ dk;a A /kjk ¾ j; A uj es”kkfn”kq A
17- lk;a A ¯d A rs ¾ ¯d A fxfj ¾ js A x; ¾ xks A lk oØh ¾xks A dj ¾ ok A j; ¾ ok A /kjk ¾es A x; ¾ rs A es ¾ rs A okfjoØh¾ lk A n;k ¾ gk A ukoað ¾ gk A lkj ¾ /kh A p; ¾ ukoað A ‘kj
94 vk;qosZnT;ksfr”kxzUFkekyk
¾ j; A x; ¾ j; A /kjkes”kknkes”ke~ A
18- n;k A d A p; ¾ xks A n;k ¾ ok A ok ¾ ok A uj ¾ es A lk ¾lk A x; ¾ gk A js ¾ gk A n; ¾/kh A uj ¾ /kh A gjoØh ¾ ukoað Alkj ¾ dk; A lk;a ¾ j; A ok ¾ j; A dj o“kknkes “ke~ A
19- /k; A js A ok ¾ xks A j; ¾ xks A uj ¾ ok A x; ¾ es A es ¾ es A p;oØh¾ rs A lk;a ¾ lkA rs ¾ lk A fxfj ¾ gk A x; ¾ ukoað A dj ¾ dk; Aukoað ¾ dk; A lkj ¾ j; A e; o“kknkes”ke~ A
20- uj A js A /k; ¾ xks A xks ¾ xks A /k; ¾ uk A lk ¾ rs A n;k¾ rs A gj ¾ lk A e; ¾ gk A ukoað ¾ gk A ujoØh ¾ /kh A ‘kj¾ ukoað A Hk; ¾ dk; A js ¾ dk; A /k; o`”kkfn”kq A
21- dj A ¯d A ‘kj ¾ js A j; ¾ js A gj ¾ xks A ok ¾ es A e; ¾rs A xks ¾ rs A uj ¾ lk A /kh ¾ /kh A lk;a ¾ ukoað A rs ¾ ukoað Afxfj ¾ dk; A p; ¾ j; A ok oØh ¾ j; A /kjk es”kkfn”kqA
22- ?kj A d A n;k ¾ js A xks ¾ js A /k; ¾ xks A gk ¾ ok A xksoØh¾ ok A n;k ¾ es e; ¾ es A r# ¾ rs Hk; ¾ gk A uj ¾ /kh A ukoað¾ ukoað A js ¾ ukoað A lk;a ¾ j; A okfj es”kkfn”kq A
23- fxfj A d A ukoað ¾ js A r# ¾ xks A x; ¾ ok A e; ¾ ok A ?kj¾ es A lk;a ¾ rs A es ¾ gkA x; ¾ /kh A js ¾ /kh A uj ¾ ukoað A uj¾ dk; A ¯d oØh ¾ dk; A gj ¾ j; ¾ lk;a es”kkfn”kq A
95x.kdd.BkHkj.ke~
24- okfj A ¯d A ok ¾ ¯d A n;k ¾ xks A lk;a ¾ ok A lk ¾ ok A‘kj ¾ es A ukoað ¾ lk A e; ¾ gk A gk ¾ gk A ‘kj ¾ /kh A e;¾ ukoað ¾ p;oØh ¾ ukoað A /kjk ¾ dk; A n; ¾ j; A ukoað ¾j; A gj ¾ es”kknkes”ke~ A
25- ‘kj A ¯d A n;k ¾ js A ok ¾ oØh ¾ js A ‘kj ¾ xks A e; ¾ok A rs ¾ ok A uj ¾ es A lk ¾ rs A j;oØh ¾ rs A ux ¾ lk An; ¾ gk A gk ¾ gk A ?kj ¾ ukoað A ?kj ¾ dk;A ukoað ¾ j; Ars ¾ j; A dj o`”kknkes”ke~ A
26- r# A js A n;k ¾ xks A lk ¾ xks A r# ¾ ok A lk;a ¾ rs A j;¾ lk A xks ¾ lk A dj ¾ gk A dk; ¾ gk A lkjoØh ¾ /kh A x;¾ ukoað A uj ¾ dk; A gk ¾ dk; A fxfj o`“kkfn”kq A
27- lkj A ¯d A lkj ¾ js A e; ¾ xks A ¯d ¾ xks A lk;a ¾ ok A es¾ ok A /kjkoØh ¾ es A p; ¾ rs A lk ¾ rs A okfj ¾ lk A p; ¾/kh A ?kj ¾ ukoað A ukoað ¾ ukd A lkj ¾ dk; A lk;a es”kkfn”kq A
28- gj A ¯d A ?kj ¾ js A gk ¾ js A okfj ¾ xks A ukoað ¾ es A j;¾ es A ux ¾ rs A p; ¾ lk A rs ¾ gk A es oØh ¾ gk A fxfj ¾/kh A e; ¾ ukoað A js ¾ ukoað A uj ¾ j; A lkj es”kkfn”kq A
29- /kjk A ¯d A e; ¾ ¯d A dfy ¾ js A p; ¾ ok A lk;a ¾ es Ars ¾ es A fxfj ¾ rs A /kh ¾ gkA lk;a ¾ /kh A rs ¾ /kh ¾ okfj ¾ukoað A e; ¾ dk; A ?kjoØh ¾ dk; A /kjk ¾ j; A uj es”kkfn”kq A
96 vk;qosZnT;ksfr”kxzUFkekyk
30- ux A ¯d A lk ¾ ¯d A fxfj ¾ js A dk; ¾ xks A Hk;oØh ¾xks A n;k ¾ ok A j; ¾ ok A /kjk¾ es A e; ¾ rs A ok ¾ rs A /kjkoØh¾ lk A n;k ¾ gk A ukoað ¾ gk A lkj ¾ /kh A lk;a ¾dk; A ‘kj¾ j; A x; ¾ j; A /kjk es”kknkes”ke~ A
31- dfy A d A lk;a ¾ xks A /k; ¾ ok A es ¾ ok A dj ¾ es A lk¾ lk A Hk; ¾ gk A js ¾ gk A uj ¾ /kh A x; ¾ ukoað A xksoØh ¾ukoað A ‘kj ¾ dk;a A /k; ¾ j; ¾ es ¾ j; A [kj o”kknkes”ke~ A
32- [ky A ¯d A e; ¾ ¯d A lkj oØh ¾ js A ‘kj ¾ xks A j; ¾xks A gj ¾ ok A Hk; ¾ es A ok ¾ es A dj ¾ rs A p; ¾ lk A lk¾ lk A okfj ¾ gk A j; ¾ ukoað A ?kj ¾ dk;a A dk;a ¾ dk;a Agj ¾ j; A lk;a o`”kknkes”ke~ A
33- yk yk A js A uj ¾ xks A es ¾ xks A dj ¾ ok A lk ¾ rs A j;¾ rs A /kjk ¾ lk A p; ¾ gkA /kh ¾gk A r# oØh ¾ /kh ¾ okfj¾ ukoað A e; ¾ dk; A js ¾ dk; A uj o`“kkfn”kq A
34- oky A d A ‘kj ¾ js A j; ¾ js A gj ¾ xks A Hk; ¾ es A p; ¾rs A ok ¾ rs A dj ¾ lk A /kh ¾ /kh A /k; ¾ ukoað A lk ¾ukoað A okfj ¾ dk; A e; ¾ j; A gk ¾ oØh ¾ j; A /kjk es”kkfn”kq A
35- ey A d A /k; ¾ js A es ¾ js A uj ¾ xks A lk ¾ ok ¾ /kh oØh¾ ok A p; ¾ es A dk; ¾ es A lk ¾ rs ¾ x; ¾ lk A lk ¾ lk A/k; oØh ¾ gk A uj ¾ /kh A dk; ¾ ukoað A xks ¾ ukoað A n;k ¾
97x.kdd.BkHkj.ke~
j; A ‘kj es”kkfn”kq A ukde~ dk;e~ lks·xf.kr vP;qfnukde~ bR;qDre~ Abfr eU;kegs A
36- ry A d A j; ¾ d A gj ¾ js A Hk; ¾ ok A lk;a ¾ es A js ¾es A /k; ¾ rs A rs ¾ gk A e; ¾ /kh A xks ¾ /kh A uj ¾ ukoað A x;¾ ukd A lkjoØh ¾ dk; A /kjk ¾ j; A n;k es”kkfn”kq A
37- lky A d A xks A d A uj ¾ js A /kh ¾ ok A /kh ¾ ok A r# ¾es A dk;a ¾ lk A lk;a ¾ es A g ¾ es A pj ¾ /kh A Hk; ¾ dk; A ?kj¾ j; A /kh ¾ n;k A r# A es”kknkes”ke~ A
38- gy A ¯d A e; ¾ xks A p; ¾ ok A ¯d ¾ ok A n;k ¾ es A rs¾ lk A dk;a ¾ lk A /kjk ¾ gk A p; ¾ ukoað A pj ¾ dk;a A e; ¾j; A js ¾ j;A e; ¾ o`“kknkes”ke~ A
39- f>Éh A js A fxfj ¾ xks A /kh ¾ xks A ‘kj ¾ ok A dk;a ¾ rs Ae; ¾ lk A xks ¾ lk A dj ¾ gA ukoað ¾ /kh ukoað A /k; ¾ukoað A lk;a ¾ dk;a A okfj ¾ j; A e; o`”kknkes”ke~ A
40- uo A ¯d A rs oØh ¾ ¯d A lkj ¾ js A lk;a ¾ xks A ¯d ¾xks A lk;a ¾ ok A ok ¾ es A js ¾ oØh ¾es A n;k ¾ rs A gk ¾rs A r# ¾ lk A x; ¾ /kh A /kj ¾ ukoað A j; ¾ ukoað A /kj ¾dk;e~ A /k; es”kkfn”kq _tqizos’kknkjH; A
41- ;o A d A fxfj ¾js A /kh ¾ js A okfj ¾ xks A dk;a ¾ es A Hk;
98 vk;qosZnT;ksfr”kxzUFkekyk
¾ rs A d ¾ rs A n;k ¾ lk A lk ¾ gk A dk;a oØh ¾ gk A fxfj¾ /kh A e; ¾ ukoað A e; ¾ ukde~ A ?kj ¾ j; A gk es“kkfn”kq A
42- jfo A d A p; ¾ js A d ¾ js A n;k ¾ xks A gk ¾ xks A fxfjoØh¾ ok ¾ /k; ¾ es A lk ¾es A okfj ¾ rs A dk;a ¾ gk A n;k ¾/kh A gk ¾ /kh A ‘kj ¾ ukoað A e; ¾ j; A j; es”kkfn”kqA
43- xfo A d A gk ¾ d A ‘kj ¾ js A j; ¾ ok A x; ¾ ok A dfy¾ es A o; ¾ rs A ok ¾ lk A ok oØh ¾ lk A n;k ¾ gk A dk;a¾ gk A /kjk ¾ /kh A uj ¾ dk;a A r# ¾ j; A e; es”kkfn”kq A
44- Hko A ¯d A ¯d ¾ ¯d A n;k ¾ xks A /k;k ¾ ok A rs ¾ok A ?kj ¾ es A gk ¾ lk A e; ¾ gkA ok ¾ gk A dj ¾ /kh A j;¾ ukoað A ?kj ¾ oØh ¾ ukoað A r# ¾ dk;a A /k; ¾ j; A lk ¾j; A fxfj es”kknkes”ke~ A
45- ey A ¯d A x; ¾ js A js A oØh ¾ js A okfj ¾ xks A Hk; ¾xks A ux ¾ ok A Hk; ¾ es A ok ¾ es A lkjoØh ¾ rs A lk;a ¾lk A gk ¾ lk A ‘kj ¾ gk A x; ¾ ukoað A okfj ¾ dk;a A j; ¾dk;a A gj ¾ j; A lk;a o`”kknkes”ke~ A
46- ro A js dj ¾ xks A rs ¾ xks A ?kj ¾ ok A gk ¾ rs A j; ¾rs A ux ¾ lk A lk;a ¾ es A /kh ¾/kh A ¯d oØh ¾ /kh A ‘kj ¾ukoað A p; ¾ dk;a A ok ¾ dk;a A dj o`”kkfn”kq A
99x.kdd.BkHkj.ke~
xqjksjku;uizdkj%
1- ¯d A js A Hk; ¾ x; A ¯d A ux ¾ ‘kj A ¯d A Hk; ¾ ry Aj; A ‘kj ¾ nko A ok A es ¾ nkoA lk A fxfj ¾ oØh ¾ nko Aj; AA gk ¾ ufr A xks A lk;a ¾ ufr A /kh A ukoað oØh ¾ ufr Adk; A js ¾ jl A js A ux xq#o`”ks A
2- js A js A /kjk ¾ Hk; A js A x; ¾ r# A ¯d A fxfj ¾ lky Aes A lk ¾ lky A gk A ujoØh ¾ gyk A ¯d A rs ¾ /koks A ok AHk; ¾ /ko A ukoað A j;oØh ¾ /ko A j; A js ¾ dfr A rs A /kjk¾xPN A xks A j; feFkqus A
3- xks A js A e; ¾ e; A js A ux ¾ r# A rs A x; ¾ r# A/kh A dk; oØh ¾ lkj A js A j; ¾ gyk A es A uj ¾ gyk Aukoað A djoØh ¾ f>Éh A ¯d A n;k ¾ lke A ok A ux ¾jfr A ok A Hk; ¾ olq A xks A ux ¾ d£d.kh A
4- ok A ok A lk ¾ e; A gk A x; ¾ e; A /kh A p;oØh ¾p; A ok A fxfj ¾ lkj A rs A ux ¾lkj A dk;a A ¯d ¾ oØh Agj A xks A Hk; ¾ f>Éh A rs A lk ¾ f>Éh A ukoað A j; oØh ¾uoA js A rs ¾ dke A es A ukoað ¾ xfr A es A rs ¾ ekl A ok A j;¯lgs A
5- es A es A xks ¾ p; A gk A [kj ¾ p; A ukoað A uxoØh ¾lk;a A ok A /k; ¾ gj A lk A ‘kj ¾ /kjk A ¯d A gk oØh A
100 vk;qosZnT;ksfr”kxzUFkekyk
/kjk A js A j; ¾ uo A lk A lk ¾ ;o A js A js oØh ¾ ;o A js Aux ¾ jke A rs A n;k ¾ Hkkfr A es A n;k ¾ ra lq A es A uj&dU;k;ke~ A
6- rs A rs A xks ¾ lk;a A /kh A ?kj ¾ lk;a A j; A ¯d oØh ¾n;k A es A lk ¾ /kjs A gs A ukoað ¾ ux A ¯d A djoØh ¾ ux Aes A ok ¾ ;o A gk A lk ¾ ykse A rs A lk;a ¾ efr A rs A ‘kj ¾lhla A rs A n;k rqyk;ke~ A
7- lk A lk A js ¾ n;k A ukoað A e; ¾ /k; A ¯d A uk oØh ¾/k; A rs A dk;a ¾ ux A /kh A uj ¾ dfy A js A fxfjoØh ¾dfy A es A gj ¾ jfo A /kh A lk ¾ ok A gk A lk;a ¾ rfr Agk A xks ¾ nkl A lk A lk;a ¾ o`fËosð A
8- gk A lk A r# ¾ /k; A dk;a A x; ¾ uj A js A p;oØh ¾uj A lk A gk ¾ dfy A ukoað A x; ¾ ?ky A ok A gk oØh ¾?ky A rs A p; ¾ xfo A ukoað A rs ¾ ‘ke A /kh A p; ¾ lfr A/kh A dk;a ¾ /kkfl A gk A x; /kuq”kh A
9- /kh A ¯d A ¯d ¾ /kh A js uxoØh ¾ /kh A gk A u; ¾ uj Adk; A /kjk ¾ dj A ok A /khoØh ¾ dj A lk A fxfj ¾ [ky Adk; A js ¾ Hko A ukoað A okfj ¾ rfe A ukoað A es ¾ gfr A /kh ¾[kj ¾ un A gk xks edjs A
10- ukoað A ¯d A js ¾ ukoað A es A rs oØh ¾ ukoað A /kh A okfj ¾
101x.kdd.BkHkj.ke~
dj A j; A xq# ¾ yk A dk;A ¯d ¾ ‘ko A dk; A ukoað ¾lk;a A ukoað A uj ¾ /k`fr A ukoað A xks ¾ ikn A js A js ¾ ikn Axks A okfj oØh ¾ ikn A /kh A p; oqðEHks A
11- dk; A ¯d A /kh ¾ ?kj A j; A pkfo ¾ oky A j; A n;k Aro A dk; A ‘kj ¾ nke A dk; A js¾ uklk A js A ux ¾ uklk Aok A uxoØh ¾ uklk A ukd A lk;a ¾ jn ¯d A ux ¾ jn A rsx;oØh ¾ jn A /kh A /k; ehus A
j; A ¯d A /k; ¾ okfj A ¯d A xks ¾ ey A j; A Hk; ¾ Hkfo Adk; A ux ¾ /kke A xks A Hk;¾ /kke A rs A x;oØh ¾ /kke Adk; A lk ¾ dkl A js A fxfj ¾ dkl A lk A r#oØh ¾ dkl Adk; A ¯d ¾ xn A js A ok es”ks A
‘kqØL;ku;uizdkj%
1- d A d A js ¾ d A lkj ¾ js A ?kj ¾ xks A lk;a ¾ ok A lk;a¾ gk A n;k ¾ /kh A p; ¾ ukoað A x; ¾ dk; A /kh ¾ j; A ok¾ j; A lkj’kqØks o`“kkfn”kq A
2- js A d A dj ¾ js A e; ¾ xks A gk ¾ xks A ?ky ¾ ok A ‘kj ¾es A n;k ¾ rs A j; ¾ lk A es¾ lk A /kjk ¾ gk A ‘kj ¾ /kh A uj¾ ukoað A p; ¾ dk; A n;k ¾ j; A fxfj ¾ es”kknko`”ka iqu% A
3- xks A ¯d A p;oØh ¾ xks A uj ¾ ok A p; ¾ es A x; ¾
102 vk;qosZnT;ksfr”kxzUFkekyk
rs A lk ¾ lk A js ¾ lk A r# ¾ gkA uj ¾ /kh A e; ¾ ukoað Aukoað ¾ dk;a A ok ¾ dk;a ¾ gj ¾ j; A ?kj o`“kknkes”ka_tqizos‘kknkjH; A
4- ok A ¯d A Hk; ¾ js A /kh ¾ xks A ¯d ¾ xks A r# ¾ ok A okfj¾ es A lk;a ¾ rs A /kh ¾ lk A fxfj ¾ gk A e;oØh ¾ ukoað A Hk;¾ dk;a A n;k ¾ j; A lk;a o`“kkfn”kq A
5- es A d A dk;a ¾ js A es ¾ js ¾ ux ¾ xks ¾ fxfj ¾ ok A lk;a¾ es A /kh ¾ rs A js A rs A lkj ¾ lk A dj ¾ gk A Hk; ¾ /kh Agk ¾ ukoað A xks ¾ ukoað A gj ¾ dk;a A okfj ¾ j; A /k; ehuknko“kaiqu% A
6- rs A ¯d A p; ¾ js A fxfj ¾ xks A lkoØh ¾ es A lk;a ¾ rs Ap; ¾ lk A j; ¾ gk A gk ¾ /kh A xks ¾ /kh A lkj ¾ ukoað A ?kj¾ dk;a A p; ¾ j; A ukoað ¾ feFkqukfn”kq A
7- lk A d A lk ¾ d A dfy ¾ js A lj ¾ xks A /k; ¾ ok A dk;¾ es A ok ¾ es A /kjk ¾ rsA fxfj ¾ lk A n;k ¾ gk A Hk; ¾dk;a A ¯d ¾ oØh ¾ j; Hk;es”kkfn”kq A
8- gk A d A lk;a ¾ js A p; ¾ xks A j; ¾ ok A rs ¾ ok A dfy¾ es A okfj ¾ rs A n;k ¾ lkA j; ¾ gk A rs ¾ /kh A ¯d ¾/kh A ‘kj ¾ ukoað A n;k ¾ dk;a A x; ¾ j; A lk ehuknkes”ka iqu%A
103x.kdd.BkHkj.ke~
‘kusjku;uizdkj%
1- xks A ¯d A js ¾ xks A gk A fxfj oØh ¾ xks A ukoað A js ¾ ?kyq Axks A okfj ¾ ?ky A es A p;oØh ¾ ?ky A j; A gk ¾ ‘kfuesZ”ks A
2- es A xks A gk ¾ es A gs A djoØh ¾ es A dk;a A /kjk ¾ eya A¯d A ujo`“ks A
lk A rs A lk ¾ lk A /kh A ?kjoØh ¾ lk A j; A ux ¾ lky Axks A lkj ¾ feFkqus A
4- /kh A rs A fxfj ¾ /kh A /kh A okfj ¾ oØh ¾ ukoað A js A /k; ¾f>Éh A ok A ¯d d£d.kh A
5- j; A nk A xks ¾ ;o A es A Hk; ¾ ¯lgs A
6- Hk; A rs A ¯d ¾ xfo A lk A ukoað ¾ xfo A j; A ukoað oØh¾ Hko A ok A ukoað dU;k;ke~ A
7- p; A gk A e; ¾ ro A rs A [kj ¾ rqyk;ke~ A
8- /k; A gk A es ¾ /ko A /kh A dj ¾ /ko A ukoað A ux oØh ¾/ko A rs A n;k o`fËosð A
9- dj A dk; A dk; ¾ [kj A ¯d A n;koØh ¾ [kj A gs A dk;
104 vk;qosZnT;ksfr”kxzUFkekyk
¾ dk; A /kh A dj ¾ dke A okA x;oØh ¾ dke A rs A n; ¾/kuqf”k A
10- okfj A dk; A x; ¾ ‘kj A ok A esoØh ¾ ‘kj A gk es ¾oke A /kh A r# edjs A
11- lkj A dk; A js ¾ rfe A j; A r# ¾ lke A ok A n;k oØh¾ lke A /kh A okfjoqðEHks A
12- ux A ¯d A lk;a ¾ ux A es A p;o´Øh ¾ ux A j; A gk ¾/kke A dk; A gjehus A
jkgksjku;uizdkj%
1- js A ¯d A Hk; ¾ uj A gk A n;k ¾ f>Éh A xks A okfj ¾lke A ukd A /kjk A ralq A rs A js dU;k;ka jkgq% A
2- xks A lk A lkj ¾ ?kj A xks A ok ¾ uke ukoað A x; ¾ /kke Aes A ¯d ¾ lhla A j; A okfj ¯lgs A
3- es A js A uj ¾ fxfj A /kh A fxfj ¾ jfo A ok A xks ¾ ufr Aj; A rs ¾ /kkfl A lk A /kh ¾ d£d.kh A
4- rs A /kh A ok ¾ ?kj A ok A dk; ¾ xfo A dk; A /kh ¾ jfr Ars A uj ¾ ikn A ¯d A dfyfeFkqusA
105x.kdd.BkHkj.ke~
5- gk A xks A okfj ¾ r# A dk; A ¯d ¾ ‘ko A rs A es ¾ Hkkfr A¯d A x; ¾ jn A gk A e; o`”ks A
6- /kh A ukd A dk; ¾ gj A es A lk;a ¾ ro A dk; A okfj ¾efr A lk A r# ¾ on A xks A es es”ks A
7- dk; A ok A ux ¾ /kjk A j; A lk ¾ nko A lk ¾ dk; ¾lfr A js A n;k ¾ en A /kh A [kjehusA
8- j; A dk; A /k; ¾ dfy A rs okfj ¾ uke A ¯d A dfy ¾gfr A /kh A xks ¾ lg A ok A dk;a oqðEHks A
9- Hk; A rs A gk ¾ yk A ¯d A ?kj ¾ dke A gk A n;k ¾ uklk Axks A fxfj ¾ nsg A ukoað A ux edjs A
10- p; A ¯d A ok ¾ oky A lk A r# ¾ ykse A xks A rs ¾dkl A ukd A dk;a ¾ ur~Hke~ A es A e;/kuqf”k A
11- lk;a A lk A j; ¾ ry A js A lk;a ¾ oke A /kh A okfj ¾xPN A ok A gj ¾ dFka A j; A lk o`fËosð A
12- /k; A ¯d A /kjk ¾ lky A /kh A lk ¾ rfe A ok A /kh ¾olq A dk; A n;k ¾ xU/k A rs A dj rqyk;ke~ A
bfr n’k[k.MkReoað x.kdoð.BkHkj.ka okflÏsu x.kifruk iz.khralekfÆexer~ A