• 84000
  • The Collection
  • The Kangyur
  • Discourses
  • General Sūtra Section
  • Toh 358
སྟག་རྣའི་རྟོགས་པ་བརྗོད་པ།

The Exemplary Tale of Śārdūlakarṇa

Śārdūla­karṇāvadāna
stag rna’i rtogs pa brjod pa

Toh 358

Degé Kangyur, vol. 76 (mdo sde, aH), folios 232.b–277.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Ajitaśrībhadra
  • Śākya Ö

Imprint

84000 logo

First published 2025

Current version v 1.0.4 (2025)

Generated by 84000 Reading Room v2.26.1

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

Logo for the license

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

Options for downloading this publication

This print version was generated at 8.07pm on Friday, 28th February 2025 from the online version of the text available on that date. If some time has elapsed since then, this version may have been superseded, as most of 84000’s published translations undergo significant updates from time to time. For the latest online version, with bilingual display, interactive glossary entries and notes, and a variety of further download options, please see
https://84000.co/translation/toh358.


co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 2 sections- 2 sections
1. The Exemplary Tale of Śārdūlakarṇa
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Tibetan Sources
· Other Sources
g. Glossary

s.

Summary

s.­1

The Exemplary Tale of Śārdūlakarṇa begins with the dramatic story of an outcaste girl named Prakṛti, who falls in love with the venerable Ānanda but is subsequently led by the Buddha to liberation and arhathood. In order to explain these events to the upper-caste community of Śrāvastī, the Buddha narrates the story of a learned outcaste king, Triśaṅku, who sought to marry his son, Śārdūlakarṇa, to the daughter of an eminent brahmin named Puṣkarasārin. In this story, the outcaste king advances various arguments against the notion of caste and displays at length his brahmanical‍—mostly astrological‍—learning from past lives. When the brahmin’s pride is finally overcome, he grants his daughter’s hand in marriage. At the end of his narration, the Buddha reveals that he was the outcaste king at that time, and that Prakṛti and Ānanda were the brahmin maiden and the outcaste prince, thus showing that caste designations have little meaning in the light of karma and merit across multiple lives.


ac.

Acknowledgements

ac.­1

This text was translated by the Bodhinidhi Translation Group. Thomas Cruijsen translated the text from Tibetan into English and compared it with the Sanskrit and Chinese versions. Khenpo Chowang checked a number of passages against the Tibetan.

ac.­2

The translator would like to thank Dr. Pema Tenzin, Central University of Tibetan Studies, Sarnath, in helping to solve a few problematic passages in both the Sanskrit and the Tibetan text. He would also like to express his gratitude to Ms. Saubhagya Pradhananga, Director of the National Archives, Kathmandu, for providing access to the collection of Sanskrit manuscripts microfilmed by the Nepal-German Manuscripts Preservation Project.

ac.­3

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. David Higgins edited the translation and the introduction, and Laura Goetz copyedited the text. Martina Cotter was in charge of the digital publication process.

ac.­4

The translation of this text has been made possible through the generous sponsorship of Shin Nomura, Ozer Nomura Dong and Biao Dong.


i.

Introduction

i.­1

The Exemplary Tale of Śārdūlakarṇa is one of the primary texts in the Kangyur treating the issue of caste. By the time of the Buddha, the notion of caste had already begun to impact Indian society, with members of the brahmin community propagating the belief that they were spiritually superior to others in a strict social hierarchy fixed by birth.1 On several occasions, as recorded in a number of discourses in the Pali Tipiṭaka, the Buddha repudiated this belief by teaching brahmins that one’s spiritual status is determined not by birth but by merit. As a kind of compendium, The Exemplary Tale of Śārdūlakarṇa contains several of the arguments given in these shorter discourses while adding some others, all placed in the narrative context of a past life story that serves to illustrate the workings of karma. Many of the key arguments advanced in this avadāna were later refined and given a more rigorous philosophical foundation by Buddhist thinkers such as Āryadeva, Vasubandhu, Candrakīrti, and Dharmakīrti, at a time when the caste system had become more societally entrenched across the subcontinent.2

i.­2

Framing the avadāna is the story of the outcaste girl Prakṛti and the venerable Ānanda, the Buddha’s cousin and close attendant, which begins with an encounter at a well outside the city of Śrāvastī. Ānanda, who wishes to drink some water after his alms round, finds Prakṛti drawing water at the well. As a bhikṣu who has left behind his societal status‍—in his case, as a Śākya, the kṣatriya upper caste‍—and is thereby no longer bound by caste, he is unconcerned about caste restrictions and the issue of purity, and so he simply asks Prakṛti for some water. At first Prakṛti hesitates, saying that she is an outcaste, implying that her water offering would “pollute” him, but Ānanda assures her that he has no interest in caste conventions. After he drinks the water and departs, Prakṛti is left deeply impressed by Ānanda’s appearance and demeanor, and she falls madly in love with him.

i.­3

In her desire to win the venerable Ānanda as her husband, Prakṛti first turns to her mother, who is an expert in magic spells and sorcery, activities often associated in Indian society with lower-caste and outcaste people. Despite her mother’s misgivings, they perform a magical ritual that succeeds in entrancing Ānanda because, still to attain arhatship, he is not yet “free from desires.” Bewitched and confused, Ānanda finds himself in Prakṛti’s house when he suddenly comes to his senses and calls out to the Buddha.3 The Buddha immediately cancels the spell with a mantra of his own‍—an exceptional event, since there are very few sūtras in which the Buddha uses a mantra in this manner. Once Ānanda has returned to Jetavana, the Buddha then teaches him a short “six-syllable” protective mantra that can be used by anyone seeking release from any predicament, however dire.

i.­4

Undeterred, Prakṛti, dressed in her finest attire, awaits the venerable Ānanda outside Śrāvastī, and follows him as he makes his alms round in the city. Distressed at her attempts to attract his attention, Ānanda quickly heads back to Jetavana for the Buddha’s help, while Prakṛti continues her pursuit. It is then that the Buddha comes to hear of Prakṛti’s fervent wish, and he begins to lead her onto the spiritual path. The Buddha gives his consent for their union and then ensures that it meets with the approval of Prakṛti’s parents. Once her parents have departed, he asks Prakṛti whether she is willing to take on nunhood to be with Ānanda. In her commitment to Ānanda, Prakṛti pleads for ordination, which the Buddha grants with the well-known phrase, “Come, nun, live the spiritual life” (Skt. ehi tvaṃ bhikṣuṇi cara brahma­caryam). The Buddha subsequently instructs her in the Dharma by what is known as a gradual talk (Skt. anupūrvikā kathā), starting with the basic virtues of generosity and ethical conduct and culminating in the understanding of the four truths of the noble ones. Finally, when Prakṛti recognizes that her infatuated behavior was mistaken, the Buddha hears her confession, thus clearing her last obstacle to arhatship, which she attains soon thereafter.

i.­5

At this juncture, the avadāna shifts from a tale of love and liberation to one of caste discrimination. When the brahmins and other upper-caste people of Śrāvastī4 come to hear that an outcaste has become a nun and an arhat under the Buddha, they are outraged, and they foresee the circumstance that she will come on alms round in their neighborhoods, which is normally forbidden territory for outcastes. When they inform King Prasenajit, the ruler of the kingdom of Kauśala, at his palace in Śrāvastī, the king, though a devoted follower of the Buddha, shares their disapproval, and together they set out for Jetavana to ask the Buddha for an explanation. Greeted with varying degrees of respect by King Prasenajit’s retinue of brahmins and upper-caste people, the Buddha immediately understands the reason they have come. Thus, after summoning the nun Prakṛti and the assembly of monks, he begins to tell a past-life story that serves to remove the prejudice of the audience.

i.­6

This long story, which forms the bulk of the text, concerns an outcaste king who wishes to marry his son to the daughter of an eminent brahmin. The outcaste king Triśaṅku is introduced as possessing all brahmanical learning, much of it remembered from previous lifetimes. Interestingly, his name is probably an allusion to Triśaṅku, the king of Ayodhyā, who was degraded to the rank of an outcaste by the Vedic sage Vasiṣṭha and later became connected to a constellation of stars‍—a story that is told in the Rāmāyaṇa, Mahābhārata, and the Purāṇas.5 The outcaste king’s son, Śārdūlakarṇa, is briefly described as being flawless in deportment, education, and appearance, but despite his prominence in the title of the avadāna, he does not actively figure in the narrative to follow.

i.­7

The brahmin Puṣkarasārin is introduced as an eminent scholar fully accomplished in brahmanical learning, but only after noting that his pure status is secured by family lineage. One is here led to recall the eminent brahmin Pokkharasāti (the Pali version of the name Puṣkarasārin) in the Pali canon, who presided over the district town Utkaṭa at the time of the Buddha Śākyamuni.6 The brahmin Puṣkarasārin’s daughter, who, like Śārdūlakarṇa, is only briefly described and does not figure otherwise in the story, carries the name Prakṛti, making for an immediate association with the nun Prakṛti, whose past life the Buddha is narrating. The irony of an outcaste girl having been a brahmin maiden in a previous life would certainly not have been lost on this text’s audience.

i.­8

The narrative begins with King Triśaṅku’s decision to request Puṣkarasārin for his daughter’s hand in marriage, upon which he proceeds to Utkaṭa and awaits the brahmin at the park where the latter regularly teaches. As Puṣkarasārin arrives with his brahmin students, Triśaṅku immediately puts the matter to him, approaching him with a form of address (bho, here translated as “dear”) that is normally used by brahmins among themselves, and often with an air of superiority toward those of lower status. Unaware of the king’s learnedness and past history, the brahmin angrily scolds him for his insolence in even daring such a proposal as an outcaste, and he exclaims, in accordance with caste belief, that matrimonial ties can only be forged within one’s own caste. King Triśaṅku, however, has come with conviction and seeks to counter Puṣkarasārin’s caste beliefs.

i.­9

In order to show that caste is a mere “commonplace notion” (Skt. sāmānyasaṃjñā; Tib. shes tha mal)7 that has no basis in reality, the outcaste king poses two kinds of arguments to the brahmin. First, he argues that there is no biological distinction among human beings that would indicate different “species” (which in Sanskrit is referred to with the same word as “caste,” jāti): both brahmins and non-brahmins are born from a womb and share the same physical properties. This has direct parallels with arguments made by the Buddha in two discourses in the Pali canon, the Assalāyana Sutta (MN II 148) and the Vāseṭṭha Sutta (Sn 600–611). Triśaṅku next goes to great lengths to point out contradictions in the beliefs and practices that brahmins had formulated to reinforce caste ideas. Thus, after pointing out the brahmins’ hypocritical stance on ritual killing, he refers to the device by which brahmins who have been excommunicated from the brahmin caste due to committing one of four severe crimes can regain their brahmin status through penance. Based on this view, brahminhood is not an immutable fact of nature fixed by birth but rather a fragile social convention invented by humans to secure particular ends. In this vein, by showing that the qualities of virtuous conduct, learning, and wisdom may be equally present among members of the other castes, the text relentlessly criticizes the attempt to legitimize brahminhood as something inborn. These arguments, which assume extensive knowledge of brahmanical literature and law books such as the Manusmṛti, bear a close resemblance to those set forth in the Vajrasūcī, the piercing anti-caste treatise traditionally ascribed to Aśvaghoṣa, the famous Buddhist poet of brahmin background who flourished during the second century ᴄᴇ.8

i.­10

One of the main targets of criticism in the discussion is the so-called creation myth that brahmins adduced to justify caste hierarchy. According to one of the hymns in the Ṛgveda (Puruṣa Sūkta, 10.90), the supreme being, identified as Brahmā, created the four main castes of human society out of different parts of his body: the brahmin caste from his face or mouth, the kṣatriya or “warrior” caste from his arms, the vaiśya or “merchant-farmer” caste from his thighs, and the śūdra or “servant” caste from his feet. After the brahmin Puṣkarasārin firmly proclaims this belief in reaction to King Triśaṅku’s egalitarian position, the outcaste king makes several arguments that turn the idea on its head. Provisionally adopting his rival’s position, he reasons along theistic lines that if everyone and everything derives from one divine being, then all are of the same nature and thus equal. Additionally, he compares the four castes created by Brahmā to four sons with different names belonging to one and the same father, or to a tree’s fruits that have their origin in the same seed. These arguments, too, are found in the above-mentioned Vajrasūcī. Having undermined the discriminatory purport of this “origin myth” of the four main castes, Triśaṅku proceeds to narrate an alternative, socio-historical account of how castes came into being, not by divine creation but through a gradual division of labor that developed in society over time. This account, with its etymological explanation of the castes (of which we have added the relevant Sanskrit terms in brackets), in fact draws on the socio-genealogical account found in the Aggañña Sutta (DN II 93–95) that is given by the Buddha himself.

i.­11

Despite the force of the king’s reasoning that humankind is one, that people all belong to one human family, the brahmin remains unconvinced and continues to refuse the proposal for marriage. In response, Puṣkarasārin sets out to show off his brahmanical learning to Triśaṅku. He begins by asking the outcaste king whether he has any knowledge of the various brahmanical scriptures and sciences. Although Triśaṅku had already demonstrated some erudition in his arguments, at this point he openly declares that he possesses all the requisite knowledge and describes in detail how the different brahmanical traditions came into being. After hearing this, the brahmin falls silent in embarrassment, and the outcaste king continues to argue why social status is determined not by heredity but by personal merit. As examples, he points to several outcastes and non-brahmins who by their own efforts came to be respected as great sages, even by brahmins. This reference is also made in the Vajrasūcī but has its precedent in the Buddha’s statements in the Vasala Sutta (Sn 137–40).

i.­12

As Puṣkarasārin comes to realize that the king may indeed possess knowledge that is normally considered the reserve of brahmins, he begins to question Triśaṅku about it. First, he asks the king about the brahmanical lineages in which he acquired this knowledge, and then inquires of his knowledge of the celebrated Sāvitrī mantra, more commonly known as the Gāyatrī mantra, whose recitation throughout history has been the hallmark of a brahmin. In addition to giving a short exposition on the origin of this mantra, Triśaṅku is also able to recite the Sāvitrī mantras specific to each of the other castes (which are not mentioned in any brahmanical sources).

i.­13

What then follows, occupying the second half of the text, is a lengthy lecture on the various constellations in which the outcaste king demonstrates his extensive knowledge of brahmanical astrology. He discusses the various lunar asterisms and their effects, providing an array of information on the practice of astrological prediction and the interpretation of signs, in which brahmins had specialized since early times. Many of the details in this extensive presentation correspond to those in brahmanical astrological sources such as the Bṛhatsaṃhitā (sixth century ᴄᴇ), but in several places the contents are unique. Thus, the text preserves a rare record of an early stage in the development of Indian astronomical and astrological ideas.9

i.­14

At the close of Triśaṅku’s erudite discourse on brahmanical science, the outcaste king makes a final revelation. Stating that he can remember his past lives, he discloses how he acquired his erudition in brahmanical learning: in past births he himself was in fact Brahmā, as well as those renowned sages of ancient times who founded the brahmanical traditions. It is only with this revelation, in which Triśaṅku himself exemplifies the true brahminhood that is attainable through karmic merit alone, that Puṣkarasārin is fully convinced of the king’s worthiness. After silencing the protests of his students, the brahmin reconfirms the egalitarian arguments the king had given earlier, and he concludes with an avowal of the law of karma:

i.­15
Since dark or bright actions
Indeed come to bear fruit,
One sees their karmic ripening
Among the five states of rebirth.
i.­16

At this point, the brahmin Puṣkarasārin joyfully grants his daughter Prakṛti’s hand in marriage to Śārdūlakarṇa. The marriage story ends with the outcaste king returning to his city as a renowned and revered leader who continues to rule his peaceful and prosperous kingdom according to the Dharma.

i.­17

After telling this story, the Buddha proceeds to reveal its implications by identifying the true identity of its central characters. To an audience of brahmins and other upper-caste people, he reveals that at that time, he himself was the outcaste king Triśaṅku, while the brahmin Puṣkarasārin was Śāriputra, his close disciple renowned for his intelligence and learning, who, incidentally, is deemed by tradition to have been of brahmin origin.10 This disclosure affirms that it was the outcaste king’s virtuous words and deeds, his “good karma,” that led to his eventual attainment of buddhahood. The Buddha further reveals that the outcaste prince Śārdūlakarṇa was the venerable Ānanda, another of the Buddha’s foremost disciples, and that the brahmin maiden to whom he was wedded was in fact Prakṛti, the outcaste girl who had become an arhat nun. Thus, the point is reiterated that caste designations have no meaning in light of karma and merit.

i.­18

The Buddha concludes with an admonition to his monks and the rest of the audience to strive diligently and mindfully on the basis of the four truths of the noble ones, the implication being that one may attain the same arhatship that the nun Prakṛti has achieved. At the end of this discourse, sixty monks become arhats, and many brahmins and upper-caste people come to clearly understand the Dharma, while the people of Śrāvastī and the rest of world rejoice in the Buddha’s teaching.

i.­19

Turning now to the textual history of the Śārdūla­karṇāvadāna, we can see that the story of the venerable Ānanda and the outcaste girl Prakṛti enjoyed considerable popularity within and beyond India over the centuries. There are some ten versions of this story preserved in different places in the Chinese Tripiṭaka.11 The earliest translation (Taishō 551) is attributed to the Parthian monk An Shigao, who lived in Central Asia during the second century ᴄᴇ.12 This version, however, lacks the entire past life story with King Triśaṅku and differs in some narrative details.13 Also, in what is probably the latest version in Chinese, the Śūraṅgama Sūtra (Taishō 945), a text possibly composed in Chinese14 but whose translation is ascribed to Pāramiti in 705 ᴄᴇ, the story occurs without the past life story and instead serves as the introduction. Only in two Chinese translations do we find the past life story regarding Śārdūlakarṇa: one dated to 230 ᴄᴇ and attributed to the Indo-Scythian upāsaka Zhi Qian (Taishō 1300; in collaboration with the Indo-Scythian monk *Dharmadīpa)15 and one by the Indo-Scythian monk Dharmarakṣa (Taishō 1301), which is said to have been translated between 307 and 313 ᴄᴇ.16 This would indicate that, initially, the story of Ānanda and the outcaste girl stood on its own, and that the past life story with its trenchant critique of caste was added at a later stage‍—perhaps, given the parallels noted in the above summary, under the inspiration of the Vajrasūcī. Judging by the Magadhan measures of weight and distance given in the text, the avadāna was probably put into writing in the Magadha region sometime during the second or third century ᴄᴇ‍—precisely the period when brahmanical law and caste strictures were starting to be implemented vehemently in Indian society.17

i.­20

That the avadāna was reworked and supplemented over time can further be seen in the differences between the third-century Chinese translations and the Sanskrit text that is presently extant. Preserved in Nepalese Sanskrit manuscripts that postdate the Chinese translations by almost fifteen hundred years, the Sanskrit text now available to us is greatly expanded in the section in which King Triśaṅku expounds on Indian astrology, adding a large number of additional lectures on such prognostic practices.18 Moreover, besides these additions and some phrases that appear to have been inserted elsewhere in the avadāna, there are also some differences, compared to the Chinese translations, in the actual phrasing of the text. Although this might at first be attributed to the particularities of two vastly different languages‍—Sanskrit and Chinese‍—it more likely indicates that a rather different Sanskrit (or Prakrit) text existed in the third century ᴄᴇ. And indeed, an alternative Sanskrit version with alternative phrasing has recently been brought to light on the basis of manuscript fragments from Central Asia probably dating to the fourth century ᴄᴇ.19

i.­21

The Tibetan translation is much closer to the Sanskrit text preserved in Nepal, though it also lacks the added lectures. The text was translated in the eleventh century by the Tibetan monk Dro Sengkar Śākya Ö (’bro seng kar SAkya ’od) together with the Indian scholar-monk Ajitaśrībhadra. Belonging to the Dro family, Sengkar Śākya Ö had studied Sanskrit in Nepal and India and collaborated on a number of translations with Ajitaśrībhadra, mostly on works preserved in the Tengyur. In view of his sojourn in Kathmandu, it might be the case that for the translation of this avadāna he made use of a Sanskrit manuscript that was procured there, and his translation would therefore present us with the Sanskrit text as it was current in Nepal and India in the eleventh century, although we have to leave open the possibility that the extended Sanskrit version was also in existence at the time. Because the avadāna was translated into Tibetan at a relatively late date, it is not recorded in the Denkarma and Phangthangma inventories of Tibetan imperial translations. It is, however, included in the different Kangyurs from the fourteenth century onward.20

i.­22

For the English translation offered here we have followed this Tibetan canonical translation of the text. We have therefore omitted the supplementary section that is found only in the extended Sanskrit version, and we have also omitted certain phrases that seem to have been inserted at a later point. That said, we have very often deferred to the Sanskrit throughout the translation, especially in the section on astrology with its specific Sanskrit terms, since the Tibetan translation is not always clear or correct, and it sometimes appears to omit terms and phrases. While some of these cases are explained in the endnotes, we have not exhaustively recorded every instances in which the source texts differ. In the case of the mantras given in the text, we have relied on the Sanskrit to reconstruct the wording, while retaining the less extended form of the mantras as they occur in the Tibetan as well as in an older Nepalese Sanskrit manuscript, which we were able to consult at the National Archives in Kathmandu.21 In other instances, however, the Tibetan proved to be more reliable than the extant Sanskrit manuscripts, which contain numerous textual corruptions. In some cases we also consulted the Chinese translations to help establish correct readings. In this process of establishing an accurate base text, we benefitted greatly from the extensively annotated Sanskrit edition published in Shantiniketan in 1954 by the Bengali scholar Sujitkumar Mukhopadhyaya, who also provided many useful emendations and references in a subsequent study published in 1967.22 For the Tibetan text, we have based ourselves on the text of the Degé Kangyur, in consultation with the variant readings of other Tshalpa Kangyurs given in the comparative Pedurma edition. Our choices in adopting variant readings from the Sanskrit, Tibetan, and Chinese sources are mentioned and discussed in the endnotes.

i.­23

We may briefly note in closing that The Exemplary Tale of Śārdūlakarṇa has continued to speak to the hearts and minds of people in modern times. As part of the Divyāvadāna, a popular anthology of Sanskrit avadānas, it was among the first Buddhist texts from Nepal that were studied and discussed by the nineteenth-century French scholar Eugène Burnouf in his influential Introduction à l’histoire du buddhisme indien, published in 1844.23 Through Burnouf’s summary and short translation, the story of Ānanda and Prakṛti came to the attention of the German composer Richard Wagner, inspiring him to outline an opera based on this tale of love and liberation.24 It was a century later, however, in 1938, that the Bengali poet and composer Rabindranath Tagore brought the story to the stage in a “dance drama” titled Chandalika (The untouchable girl), which is enjoyed by audiences in India and abroad down to the present day.25


Text Body

The Exemplary Tale of Śārdūlakarṇa

1.

The Translation

[F.232.b] {M.1}


1.­1

Homage to all buddhas and bodhisattvas!26


1.­2

Thus did I hear at one time. The Blessed One was dwelling at Śrāvastī in Jetavana, Anāthapiṇḍada’s park.

1.­3

One morning, the venerable Ānanda put on his robes, took his alms bowl, and entered the city of Śrāvastī for alms. Afterward, having walked his alms round and having had his meal, the venerable Ānanda went to a well for some water.

1.­4

At that moment there was an outcaste girl named Prakṛti drawing water at that well. The venerable Ānanda said to the outcaste girl Prakṛti, “Please give me some, sister. I would like to drink some water.”27

1.­5

The outcaste girl Prakṛti replied to the venerable Ānanda, “I am an outcaste girl, Venerable Ānanda.”

1.­6

“Sister, I did not ask you for your family or caste,” said the venerable Ānanda. “Rather, if you can spare some water, please give me some.”28

1.­7

The outcaste girl then gave some water to the venerable Ānanda. After drinking the water, the venerable Ānanda set off.

1.­8

Having closely and thoroughly taken in the features of the venerable Ānanda’s body, face, and voice, the outcaste girl Prakṛti became engrossed in shallow thoughts. Full of desire, she thought, {M.2} “I wish that the noble Ānanda were my husband. My mother, who is a great holder of spells, should be able to draw in the noble Ānanda and make him my husband.”

1.­9

The outcaste girl Prakṛti then took the water jug and went to her outcaste home. Upon arrival,29 she set the water jug aside and said to her mother, “O mother, listen, there is an ascetic [F.233.a] named Ānanda who is a disciple and the attendant of the great ascetic Gautama. I want to have him as my husband. Mother, you should be able to draw him in!”30

1.­10

“My child,”31 replied her mother, “I should be able to draw in Ānanda, unless he is dead or free from desires. But King Prasenajit of Kauśala is immensely devoted, loyal, and committed to the ascetic Gautama. If he came to know of this, he would bring the entire outcaste family to ruin. I have heard that the ascetic Gautama is free from desires, and one who is free from desire overcomes all.”32

1.­11

When this was said, the outcaste girl Prakṛti said to her mother, “Mother, even if the ascetic Gautama is free from desires, should you not obtain the venerable Ānanda from him, I will forsake my life! If you get him, I will live!”

1.­12

“Do not forsake your life, my child. I will obtain the ascetic Ānanda,” her mother replied.

1.­13

Thereupon, in the middle of the courtyard,33 the mother of the outcaste girl Prakṛti smeared cow dung on the floor and shaped it into a ritual platform. After having strewn it with darbha grass, she set it on fire, and she threw one hundred and eight arka flowers into the fire one by one while reciting mantras. This was the formula: {M.3}

1.­14

Amale vimale kuṅkume sumane | yena baddho ’si vidyut | icchayā devo varṣati vidyotati garjati vismayaṃ mahārājasya samabhi­vardhayituṃ devebhyo manuṣyebhyo gandharvebhyaḥ | śikhigrahā devā viśikhi­grahā devā ānanda­syāgamanāya kramaṇāya juhomi svāhā ||34

1.­15

At that moment, the venerable Ānanda’s mind became entranced, and he left the monastery and walked to the home of the outcastes.

1.­16

When the outcaste mother saw the venerable Ānanda coming from afar, she said to her daughter Prakṛti, “My child, that is the ascetic Ānanda who is coming. Go and prepare a bed.”35

1.­17

Thrilled, elated, and overjoyed, the outcaste girl Prakṛti set about preparing a bed for the venerable Ānanda. [F.233.b]

1.­18

When the venerable Ānanda had reached the outcaste house, he approached the ritual platform and stood by its side. He then cried out and wept, “I find myself in this dreadful predicament, and now the Blessed One does not take notice of me!”

1.­19

At that very moment, however, the Blessed One took notice of the venerable Ānanda, and having taken notice of him, he immediately vanquished the mantras of the outcaste with the mantras of a perfectly awakened one. This was the formula:

1.­20
Sthitir acyutiḥ anīti36 svasti sarva­prāṇibhyaḥ | {M.4}
saraḥ prasannaṃ nirdoṣaṃ praśāntaṃ sarvato ’bhayaṃ |
ītayo yatra śāmyanti bhayāni calitāni ca |
taṃ vai devā namasyanti sarvasiddhāś ca yoginaḥ |
etena satyavākyena svasty ānandāya bhikṣave ||37
1.­21

Then, once the spell of the outcaste had been broken, the venerable Ānanda left the house of the outcastes and began to walk back to his monastery.

1.­22

The outcaste girl Prakṛti saw this, and as she watched the venerable Ānanda going back, she said to her mother, “Mother, this ascetic Ānanda is going back!”

1.­23

“Surely, my child,” said he mother, “the ascetic Gautama must have noticed him and countered my mantras.”

1.­24

“But, mother,” replied Prakṛti, “do we not have mantras more powerful than those of the ascetic Gautama?”

1.­25

“My child,” the mother replied, “we do not have mantras more powerful than those of the ascetic Gautama. Even mantras that are overpowering to the entire world,38 my child, are all vanquished by the ascetic Gautama when he wishes, but the world does not have the power to counter the mantras of the ascetic Gautama. In this way the mantras of the ascetic Gautama are more powerful.”

1.­26

The venerable Ānanda then arrived at where the Blessed One was. Having approached him, he venerated the Blessed One’s feet with his head and stood to one side.39 [F.234.a]

1.­27

As the venerable Ānanda stood there, the Blessed One said to him, “Take up this six-syllable formula, Ānanda, and retain, recite, and master it for the benefit and welfare of yourself, and for the benefit and welfare of monks, nuns, laymen, and laywomen. Ānanda, this six-syllable formula has been spoken by the six tathāgata, arhat, perfectly awakened ones of the past, as well as by the Four Great Kings, by Śakra, lord of the gods, and by Brahmā, lord of this Sahā world. And now it is spoken by me, Śākyamuni,40 the Perfectly Awakened One. You should therefore retain, recite, and master it. It is as follows: {M.5}

1.­28

Aṇḍare paṇḍare keyūre ’dhihaste saragrīve bandhumati dhara viṣa cili mili sātinimne yathāsaṃbhakte golapati kaṇḍavilāya ||41

1.­29

“Ānanda, this six-syllable formula offers protection and blessing, such that if one is to be executed, one will be released with the strike of a rod; if one is to be struck with a rod, one will be released with the blow of a fist; and if one is to be struck with the fist, one will be released with a reprimand.”42

1.­30

“Ānanda, I do not see anything in this world with its gods, its Māra, and its Brahmā, among the multitudes with their ascetics and brahmins, with their groups of gods, humans, and asuras,43 that can overpower when one is protected by this six-syllable formula, when one is blessed with a protective thread tied around one’s arm‍—except for the maturation of past karma.” {M.6}

1.­31

With the passing of that night, the outcaste girl Prakṛti washed herself,44 put on new clothes, and adorned herself with a pearl necklace. [F.234.b] She then went to the city of Śrāvastī, where she stood by the city gate and waited for the venerable Ānanda to come, thinking, “The monk Ānanda will certainly be coming by this road.”

1.­32

In the morning, the venerable Ānanda put on his robes, took his alms bowl, and entered the city of Śrāvastī for alms. The outcaste girl Prakṛti saw the venerable Ānanda coming from afar, and she followed him closely from behind, going wherever he went and stopping wherever he stopped, standing silently by the door at each house where he entered for alms.45

1.­33

The venerable Ānanda noticed the outcaste girl Prakṛti following him closely from behind. Embarrassed, intimidated, uneasy, and troubled, he quickly left the city of Śrāvastī and proceeded to Jetavana.46 When the venerable Ānanda reached the Blessed One, he venerated the Blessed One’s feet with his head and stood to one side. The venerable Ānanda then said to the Blessed One, “Blessed One, this outcaste girl has been following me closely from behind, going wherever I go, stopping wherever I stop.47 At each house I enter for alms, she stands silently by the door. Help me, Blessed One. Help me, Well-Gone One.”

1.­34

On hearing this, the Blessed One said to the venerable Ānanda, “Do not be afraid, do not be afraid.”

1.­35

The Blessed One then asked the outcaste girl Prakṛti, “Prakṛti, is it that you wish to be married to the monk Ānanda?” [F.235.a]

“Venerable Sir, it is my wish,” she replied.48

1.­36

The Blessed One said, {M.7} “Prakṛti, have your parents given you permission regarding the monk Ānanda?”

1.­37

“They have given their permission, Blessed One. They have given their permission, Well-Gone One.”

“Then you must have them give their permission in my presence.”49

1.­38

In obeisance to the Blessed One, the outcaste girl Prakṛti venerated the Blessed One’s feet with her head, circumambulated him three times, and took her leave of him, setting off to her parents. When she reached her parents, she venerated their feet with her head, stood to one side, and said to her parents, “Mother, father, please grant me to Ānanda in the presence of the ascetic Gautama.”

1.­39

At this, her parents went with the outcaste girl Prakṛti to where the Blessed One was. Having approached him, they venerated the Blessed One’s feet with their heads and sat down to one side. The outcaste girl Prakṛti then venerated the Blessed One’s feet with her head and stood to one side. She said to the Blessed One, “These, Blessed One, are my parents, who have come.”

1.­40

Thereupon the Blessed One asked the parents of the outcaste girl Prakṛti, “Have you given your daughter Prakṛti permission regarding the monk Ānanda?”

1.­41

“We have given our permission, Blessed One. We have given our permission, Well-Gone One.”

“Then you may return to your home.”50

1.­42

At this, the parents of the outcaste girl Prakṛti venerated the Blessed One’s feet with their heads, circumambulated him three times, and took their leave of him. [F.235.b]

1.­43

Once he knew that the parents of the outcaste girl Prakṛti had left, the Blessed One asked the outcaste girl Prakṛti, “Prakṛti, do you want to be with the monk Ānanda?”

“I want to be with him, Blessed One. I want to be with him, Well-Gone One.”

1.­44

“If so, Prakṛti, then you should adopt the attire of the monk Ānanda.”

“I will adopt it, Blessed One. I will adopt it, Well-Gone One. Please allow me to go forth, Blessed One. Please allow me to go forth, Well-Gone One.” {M.8}

1.­45

Then the Blessed One said to the outcaste girl Prakṛti,51 “Come, nun, live the spiritual life.”

1.­46

When this was said, the outcaste girl Prakṛti had her hair shaven off and became clad in yellow ochre robes by the Blessed One.52

1.­47

When he had thus turned the outcaste girl Prakṛti into a nun and allowed her to go forth, the Blessed One instructed, encouraged, uplifted, and inspired her with a dharmic talk. It was a talk to be heard as a remedy for sentient beings who have been stuck in saṃsāra for a long time, that is, a talk about generosity, a talk about ethical conduct, a talk about the heavens, about the dangers associated with sense pleasures,53 about finding release, about the perils, about the mental afflictions, defilement, and purification, and about the factors pertaining to awakening‍—these were the things that the Blessed One fully explained to the nun Prakṛti.

1.­48

Instructed, encouraged, uplifted, and inspired with a dharmic talk54 by the Blessed One, the nun Prakṛti had a mind that was elated, propitious, rejoicing, without hindrances, upright, and without rigidity, by which she became ready to understand the teaching of the Dharma.55 [F.236.a] {M.9} When the Blessed One knew that the nun Prakṛti had a mind that was elated, propitious, rejoicing, without hindrances, and without rigidity, by which she was ready and able to understand the most elevated Dharma teaching,56 the Blessed One expounded in full to the nun Prakṛti that most elevated Dharma teaching of the blessed buddhas on penetrating the four truths of the noble ones,57 that is to say, suffering, its origin, cessation, and the way.

1.­49

Then, while sitting there on her seat, the nun Prakṛti directly realized the four truths of the noble ones, that is, suffering, its origin, cessation, and the way. Just as when a spotless cloth fit for dyeing58 is put in liquid dye it completely absorbs the dye, the nun Prakṛti, while sitting there on her seat, directly realize the four truths of the noble ones, that is, suffering, its origin, cessation, and the way.

1.­50

When the nun Prakṛti had thus seen the Dharma, attained the Dharma, realized the Dharma, become unshakable in the Dharma,59 understood the Dharma as conclusive, turned toward the attainment of the goal,60 surmounted all doubt, overcome all uncertainty, had no more queries, attained complete confidence,61 and become one who pursues the Dharma in the Teacher’s instruction, no longer relying on or being led by others, becoming thoroughbred in the teachings,62 she fell at the Blessed One’s feet and said to the Blessed One, “I have transgressed, Blessed One. I have transgressed, Well-Gone One. Like a fool, like an idiot, like a stupid person, like an unskillful person, I had bad judgment and acted on the wish to have the monk Ānanda as my husband. [F.236.b] Venerable Sir, I thus see my transgression as a transgression. Seeing this transgression as a transgression, I confess this transgression. I admit that this transgression was a transgression.63 I am committed to restraint from transgression. Hence, may the Blessed One know of that transgression of mine as a transgression. May he be accepting of it out of compassion.”

1.­51

The Blessed One said, “As you stand firmly in refraining from transgression,64 Prakṛti, you have understood your transgression as a transgression, saying that like a fool, like an idiot, like a stupid person, like an unskillful person, you had bad judgment and acted on the wish to have the monk Ānanda as your husband.65 {M.10} Since you know your transgression, see your transgression,66 and are committed to restraint from transgression, I shall be accepting of your transgression as a transgression. Being henceforth committed to restraint, you should expect a growth of wholesome qualities, not a loss.”67

1.­52

Having been commended and instructed by the Blessed One, the nun Prakṛti withdrew to a solitary place and vigilantly, ardently, mindfully, fully aware, and effortfully dwelled in seclusion.68 On account of having her hair shaven off, having donned the yellow ochre robes, and having gone forth with perfect faith from home to homelessness, the young lady directly knew, realized, and attained by herself, in this lifetime, the conclusion of the unsurpassable sublime life. She proclaimed, “Birth has come to an end for me, the sublime life has been lived, what was to be done has been done, and I know there is no more cyclic existence from here.”69

1.­53

Now, the brahmins and householders of Śrāvastī came to hear that an outcaste girl had gone forth under the Blessed One. Hearing of this, they condemned it, saying, “How could an outcaste girl live the perfect life of monks? [F.237.a] How could she live the perfect life of nuns, devoted laymen, and devoted laywomen? How could an outcaste girl enter the communities of brahmins, kṣatriyas, householders, and landlords?”70 {M.11}

1.­54

Moreover, King Prasenajit of Kauśala came to hear that an outcaste had gone forth under the Blessed One. Hearing of this, he also condemned it, saying, “How could an outcaste girl live the perfect life of monks? How could she live the perfect life of nuns, devoted laymen, and devoted laywomen? How could she enter the communities of brahmins, kṣatriyas, householders, and landlords?”

1.­55

Reflecting on this, he had a fine carriage yoked. After mounting this fine carriage, he departed from Śrāvastī, accompanied by a large group of brahmins and householders from Śrāvastī. As he approached Jetavana, Anāthapiṇḍada’s park, he went as far as the terrain allowed his carriage to go, and then dismounted from his carriage and entered Anāthapiṇḍada’s park by foot, accompanied by an army of foot soldiers. Having entered, he approached the Blessed One, venerated the Blessed One’s feet with his head, and sat to one side. The large group of brahmins71 and householders from Śrāvastī likewise venerated the Blessed One’s feet with their heads and sat down to one side. Some engaged in various kinds of pleasant and congenial conversation with the Blessed One and then sat down to one side. Some conveyed their maternal and paternal names and lines of descent72 in front of the Blessed One and then sat down to one side. [F.237.b] Some bowed to the Blessed One with folded hands and then sat down to one side. And some sat down to one side silently.

1.­56

The Blessed One knew what was on the minds of King Prasenajit of Kauśala and the large group of brahmins73 and householders from Śrāvastī. Thus, in order to tell the account of the nun Prakṛti’s past life, he called for the nun and addressed the monks, “Monks, do you wish to hear from the Tathāgata a Dharma story concerning the nun Prakṛti’s past life?”

1.­57

The monks replied to the Blessed One, “It is an appropriate time, Blessed One. It is an appropriate moment, Well-Gone One, for the Blessed One to tell a Dharma story concerning the nun Prakṛti’s past life. {M.12} After hearing it from the Blessed One, we will retain it.”

1.­58

“So then, monks, listen and pay attention well and carefully. I will speak.”

“Yes, excellent Blessed One,” the monks replied in obeisance to the Blessed One.

1.­59

The Blessed One spoke as follows: “Previously, monks, in a past time, on the riverbank of the Ganges, in an area thick with forests of atimuktaka and sal trees,74 there lived an outcaste king named Triśaṅku, together with many thousands of outcastes. Monks, that outcaste king named Triśaṅku remembered the Vedas, having learned them in past lives, together with their auxiliary sciences and auxiliary sub-sciences, their secret teaching, their glossaries and ritual instructions, [F.238.a] their divisions into syllables, and the fifth Veda of the epics, as well as other treatises. Proficient in words and grammar and fully versed in worldly science, sacrificial mantras, and the characteristics of a great man, without any doubts he gave expositions according to the Dharma and taught the Vedic observances as they were traditionally passed down.75

1.­60

“Moreover, that king Triśaṅku had a son, a young prince named Śārdūlakarṇa, who was endowed with all good qualities in bodily appearance, family lineage, ethical conduct, and virtue and was handsome, good looking, and pleasing to behold, having a supremely resplendent excellence of complexion.76 King Triśaṅku taught the prince Śārdūlakarṇa the Vedas as he had learned them in past lives, with their auxiliary sciences and auxiliary sub-sciences, their secret teaching, their glossaries and ritual instructions, their divisions into syllables, the fifth Veda of the epics, and other treatises, as well as expositions according to the Dharma and the Vedic observances.

1.­61

“Then King Triśaṅku thought, ‘This son of mine, the prince Śārdūlakarṇa, is perfectly endowed in bodily appearance, family lineage, ethical conduct, and virtue. Being endowed with all good qualities, {M.13} he is handsome, good looking, and pleasing to behold, having a supremely resplendent excellence of complexion. Having practiced the observances and having learned the mantras, he has mastered the Vedas. This is the time when I should fulfill the duty of getting him married. So now where do I find for my son Śārdūlakarṇa a suitable wife who possesses ethical conduct, virtue, and beauty?

1.­62

“Now, at that time, there was a brahmin named Puṣkarasārin who lived in the district town called Utkaṭa, which abounded in beings,77 which had grass, wood, and water, which continually yielded grains, and which had been given to him as a brahmic gift by the king Agnidatta.78 [F.238.b] The brahmin Puṣkarasārin was completely pure by both his maternal and his paternal sides, having an undisturbed family lineage and being able to state the caste and line of descent of his foremothers and forefathers up to seven generations. On account of that, he was a teacher who, as a holder of the mantras, had mastered the three Vedas with their auxiliary sciences and sub-sciences, their secret teaching, their glossaries and ritual instructions, their divisions into syllables, and the fifth Veda of the epics, and he was proficient in words and grammar and fully versed in worldly science, sacrificial mantras, and the characteristics of a great man.79

1.­63

“The brahmin Puṣkarasārin had a daughter, a young maiden named Prakṛti, who was perfectly endowed in bodily appearance, family lineage, ethical conduct, and virtue. Being endowed with all good qualities, she was beautiful, good looking, and pleasing to behold, having a supremely resplendent excellence of complexion.

1.­64

“Then the outcaste king Triśaṅku thought, ‘To the northeast there is a district town called Utkaṭa, where there lives a brahmin named Puṣkarasārin. He is perfectly endowed both by his maternal and his paternal sides {M.14} and is fully versed in the three Vedas and the scriptures. He enjoys ownership over the district town called Utkaṭa, which abounds in beings, which has grass, wood, and water, which continually yields grains, and which has been given to him as a brahmic gift by the king Agnidatta. That brahmin Puṣkarasārin has a daughter, a young maiden named Prakṛti, who is perfectly endowed in bodily appearance, family lineage, and ethical conduct, and who, endowed with all good qualities, is beautiful, good looking, and pleasing to behold, having a supremely resplendent excellence of complexion.80 Possessing ethical conduct and virtue, she should be a suitable wife for my son Śārdūlakarṇa.’

1.­65

“King Triśaṅku thought about this matter all night, and when the night had passed, at daybreak he mounted his fully white, mare-drawn chariot and, accompanied by a large group of outcaste officials, left the outcaste palace and set off north for the district town of Utkaṭa. King Triśaṅku arrived at a park called Sumanaska to the northeast of Utkaṭa, which, being covered by various kinds of trees, with various kinds of trees blooming, and various kinds of birds singing, was delightful like the Nandana grove of the gods. There he stayed, waiting for the brahmin Puṣkarasārin, knowing, ‘The brahmin Puṣkarasārin will come to teach mantras to brahmin youths here.’ [F.239.a]

1.­66

“After the passing of that night, the brahmin Puṣkarasārin had also mounted a fully white, mare-drawn chariot {M.15} and, accompanied by a group of students consisting of five hundred brahmin youths, set out from Utkaṭa to teach mantras to the young brahmins.

1.­67

“The outcaste king Triśaṅku saw the brahmin Puṣkarasārin coming from afar, ablaze with radiance like a rising sun, like a flaring sacrificial fire, like an offering ritual accompanied by scores of brahmins, like Śakra accompanied by scores of gods, like the Himālaya range accompanied by its flora, like the ocean accompanied by jewels, like the moon accompanied by the constellations of stars, like Vaiśravaṇa accompanied by hosts of yakṣas, and like Brahmā accompanied by groups of gods and sages. Seeing him, he went to meet him in accordance with propriety and said, ‘Dear Puṣkarasārin, welcome! There is a matter81 I wish to discuss with you‍—please listen.’

1.­68

“Thus addressed, the brahmin Puṣkarasārin said to the outcaste king Triśaṅku, ‘No, dear Triśaṅku, it is not appropriate for you to use “dear”82 with a brahmin.’

1.­69

“ ‘Dear Puṣkarasārin, I can use “dear.” ’

“ ‘While it is appropriate for me to use it, it is not appropriate for you to do so.’

1.­70

“ ‘But dear Puṣkarasārin, a man has four duties that have been undertaken since bygone times: those for the sake of oneself, those for the sake of someone else, those for the sake of one’s kin, {M.16} and those for the sake of all beings in totality. This is a very important matter that I wish to discuss with you‍—please listen. Please grant your daughter Prakṛti as wife for my son Śārdūlakarṇa. I will bestow on you whatever dowry83 you have in mind.’ [F.239.b]

1.­71

“Hearing these words from the outcaste king Triśaṅku, the brahmin Puṣkarasārin was deeply offended, upset, furious, and not at all pleased. Full of anger, hostility, and resentment, he knit his brow into a three-pointed frown, gasped and panted while rolling his eyes, and, having become red like a mongoose, said to the outcaste king Triśaṅku, ‘Fie on you, you vulgar fellow! You outcaste! This is not appropriate speech for a dog-cooking one! You, who are lowly and born from an outcaste womb, wish to insult a brahmin versed in the Vedas! O evil-minded one:84

1.­72
“ ‘You are not aware of your nature,
And you think much of yourself!
Do not try to put a mustard seed on the tip of a hair.
Do not make for any aggravation!85
1.­73
“ ‘Do not solicit the unsolicitable.
Do not try to catch the wind with a noose!86 {M.17}
Gold never becomes ashes, deluded one!
How is the distinction between bright and dark not perceived?
1.­74
“ ‘For you are born from an outcaste womb,
Whereas I am a twice-born.
Deluded one, how could you, as a lowly one,
Seek to forge ties with someone superior?
1.­75
“ ‘You are born from an outcaste womb,
Whereas I am born as a twice-born,
And a superior one does not wish
To forge ties with someone inferior.
1.­76
“ ‘For the superior twice-born establish
Matrimonial ties with the superior,
Those who are endowed with Vedic lore
And completely pure in conduct,
1.­77
“ ‘Who are entirely impeccable by caste,
Who have attained mastery in the mantras,
Who are teachers and holders of the mantras,
Who are fully versed in the three Vedas‍—
1.­78
“ ‘Brahmins who have learned the Vedas
With their glossaries and ritual instructions.
It is with such ones that the twice-born
Establish matrimonial ties here,
1.­79
“ ‘For a superior one does not wish
To forge ties with the inferior.
You solicit the unsolicitable‍—
It is to catch the wind with a noose
That you wish to establish
Matrimonial ties with us.
1.­80
“ ‘A miserable one, the lowest of persons,87
Is repulsive to the entire world.
Go, you inferior fellow, quick!
Why do you thus disrespect us?88 [F.240.a] {M.18}
1.­81
“ ‘Outcastes go with outcastes,
Cemetery keepers with cemetery keepers.
Here, a caste only establishes
Matrimonial ties with its caste‍—
1.­82
“ ‘Brahmins with brahmins,
Kṣatriyas with kṣatriyas,
Vaiśyas with vaiśyas,
And śūdras with śūdras.
1.­83
“ ‘Like go with like;
They get married to each other.
Outcastes definitely do not establish
Matrimonial ties with brahmins.
1.­84
“ ‘You are of the lowest of all births,
Despised by all the classes.
How could you, as a lowly one,
Seek to forge ties with the superior?’
1.­85

“Hearing these words from the brahmin Puṣkarasārin, the outcaste king Triśaṅku replied:

1.­86
“ ‘While a distinction is perceived
Between ashes and gold,
There is really no distinction
Between a brahmin and one of another caste.
1.­87
“ ‘While a distinction is perceived
Between bright and dark,
There is really no distinction
Between a brahmin and one of another caste.
1.­88
“ ‘Brahmins did not spring forth
From the sky or the wind,
Nor are they born bursting from the earth
Like fire from rubbing fire-sticks.
1.­89
“ ‘Brahmins are born from a womb,
And outcastes, too, are born from a womb.
So what reason do you really see
For superiority or inferiority?
1.­90
“ ‘And just as it is with other births,
A brahmin, too, when he is discarded at death,
Is likewise held to be impure and repulsive.
What, then, is the difference between them? {M.19}
1.­91
“ ‘Whatever sinful action there is
That is wicked and evil,
It has been propounded by brahmins
In order to oppress beings.
1.­92
“ ‘So it is that actions for the ancestors89
Are propounded by brahmins,
And while committing terrible deeds,
The twice-born say, “I am virtuous.”
1.­93
“ ‘It has been contrived
By brahmins wanting to eat meat
That goats and sheep sacrificed
With mantras go to heaven.
1.­94
“ ‘If this is the way to heaven,
Then why would these brahmins
Not sacrifice with mantras
Themselves or their kin? [F.240.b]
1.­95
“ ‘Why would these twice-born
Not sacrifice their mothers and fathers,
Their brothers and sisters,
Their sons, daughters, and wives?
1.­96
“ ‘Having been sacrificed with mantras,
Their friends, relatives, and companions,
Even their fellow citizens,
Would all be going to heaven.
1.­97
“ ‘Having offered them through sacrificial rituals,
They would all be going to the good place,
So then what is the use of sacrificed animals?
Why would you not sacrifice yourself?
1.­98
“ ‘Neither through sacrifice nor through mantras
Do goats and sheep go to heaven,
For this is not the way to heaven.
This is called wrong sacrifice.
1.­99
“ ‘This device, however, was thought up
By brahmins with vicious minds.
The sacrifice of animals was contrived
By those who want to eat meat.
1.­100
“ ‘Let me describe something else
That brahmins have contrived.
It is declared that for brahmins
There are four kinds of downfalls:90 {M.20}
1.­101
“ ‘Stealing gold, drinking alcohol,
Violating the guru’s wife,
And murdering a brahmin.91
These are the four downfalls for brahmins.
1.­102
“ ‘Stealing gold is to be avoided,
But any other theft is not.
When a brahmin steals gold,
He thereby becomes a non-brahmin.
1.­103
“ ‘Liquor should not be had,
But any other drink as one likes.
When a brahmin drinks liquor,
He thereby becomes a non-brahmin.
1.­104
“ ‘The guru’s wife should not be gone to,
But anyone else’s wife as one likes.
When a brahmin goes to his guru’s wife,
He thereby becomes a non-brahmin.
1.­105
“ ‘One should not kill a single brahmin,
But any number of other people may be killed.
When a brahmin kills a brahmin,
He thereby becomes a non-brahmin.
1.­106
“ ‘Thus, these are said to be the four
Kinds of downfalls for brahmins,
Due to which they become non-brahmins.
It is held that anything else is not a downfall.
1.­107
“ ‘When one commits any one of the four,
One becomes a non-brahmin.
Within a congregation of brahmins,
One will not receive any courtesy,
And one will not be worthy of a seat and water,
Nor will anyone respectfully stand up. [F.241.a]
1.­108
“ ‘However, brahmins have seen
A remedy for one who has fallen:
After having taken up an observance,
He may reach brahminhood again.92
1.­109
“ ‘For an entire twelve years,
He should wear a donkey skin,
Carry upright a khaṭvāṅga staff,
And eat from the skull of the deceased. {M.21}
1.­110
“ ‘After having taken up this observance,
Resolutely and uninterruptedly,
Then, at the completion of the twelfth year,
He may reach brahminhood again.
1.­111
“ ‘Thus, a remedy was seen
By brahmins who practice austerities,
Who walk the wrong path, deluded,
Who do not see what the remedy is.
1.­112

“ ‘So I say this to you, brahmin, that it is a mere commonplace notion of people to speak of “brahmin,” “kṣatriya,” “vaiśya,” or “śūdra.” Recognizing that all this is one and the same, please grant the brahmin maiden Prakṛti as wife for my son Śārdūlakarṇa. I will bestow on you whatever dowry you have in mind.’

1.­113

“Hearing these words from the outcaste king Triśaṅku, the brahmin Puṣkarasārin was deeply offended, upset, furious, and not at all pleased. Full of anger, hostility, and resentment about it, he knit his brow into a three-pointed frown, {M.22} gasped and panted while rolling his eyes, and, having become red like a mongoose, said to the outcaste king Triśaṅku:

1.­114
“ ‘Not having looked at this properly,
Inferior fellow, you have formed such a notion
That there is only one kind in this world,
Common to all, without any distinctions.
1.­115
“ ‘How could you of the dog-cooking caste,
Having been born from a lowly womb,
Wish to completely defeat a brahmin
Who is fully versed in the Vedas?
1.­116

“ ‘Kings, O inferior fellow, are those who know how to distinguish properly, whether in regard to the law of the country, the law of the city, the law of the village, the law of the district, the law of dowries, the law of inviting for marriage, or the law of marriage, or in regard to past karma. [F.241.b]

1.­117

“ ‘These four, O inferior fellow, are the caste categories: brahmins, kṣatriyas, vaiśyas, and śūdras. According to their marriage laws, brahmins may have four kinds of wives: brahmin women, kṣatriya women, vaiśya women, and śūdra women. Kṣatriyas may have three kinds of wives: kṣatriya women, vaiśya women, and śūdra women. Vaiśyas may have two kinds of wives: vaiśya women and śūdra women. Śūdras, however, may have one kind of wives: only śūdra women.

1.­118

“ ‘Thus, O inferior fellow, brahmins have four kinds of sons: those born from brahmin women, kṣatriya women, vaiśya women, or śūdra women. Kṣatriyas have three kinds of sons: those born from kṣatriya women, vaiśya women, or śūdra women. Vaiśyas have two kinds of sons: those born from vaiśya women or śūdra women. Śūdras, however, have only one kind of sons: those born from śūdra women.

1.­119

“ ‘The brahmins, O inferior fellow, are sons of Brahmā‍—they are the sons born from his mouth.93 Kṣatriyas are born from his chest and arms, vaiśyas from his waist, and śūdras from his legs and feet.

1.­120

“ ‘It was by Brahmā, O inferior fellow, that this world and all its beings were created. {M.23}

1.­121
“ ‘We are his foremost sons.
Next come the kṣatriyas,
Vaiśyas are the third caste category,
And the fourth are called śūdras.
1.­122

“ ‘You, O inferior fellow, do not appear even in the fourth caste.94 I am in the highest caste, the superior caste, the supreme caste, the preeminent caste. [F.242.a] And you actually expect a matrimonial connection? Get lost, you inferior fellow, quickly! Do not insult me further!’

1.­123

“Hearing these words from the brahmin Puṣkarasārin, the outcaste king Triśaṅku said, ‘Listen here, brahmin, to what I have to say. It is said that it was by Brahmā that this world and all its beings were created.95 And it is said:

1.­124
“ ‘ “We are his foremost sons.
Next come the kṣatriyas,
Vaiśyas are the third caste category,
And the fourth are called śūdras.”
1.­125
“ ‘Yet human beings all have feet, legs,
Hands,96 flesh, torsos, and backs‍—
Since there is no distinction in any part of the body,
The four caste categories do not exist.
1.­126
“ ‘When there is any prominent distinction,
Then tell me about it, as it is endorsed by you.
But when there is no prominent distinction,
Then the four caste categories do not exist. {M.24}
1.­127
“ ‘It is indeed just like childish boys
Who are playing on the road.
As they squish together mud pies,
They give them their own names:
1.­128
“ ‘ “This is milk, this is curd,
This is meat, this is ghee.”
But it is not the case that by children’s speech
Mud pies are in fact food.
1.­129
“ ‘It is just so with the four caste categories
That you speak about, O brahmin.
There is no logical sense
To the naming of mud pies.
1.­130
97“ ‘Not by hair, not by ears,
Not by head, not by eyes,
Not by mouth, not by nose,
Not by neck, not by arms,
1.­131
“ ‘Not by chest, not by sides,
Not by back, not by stomach,
Not by thighs, not by calves,
Not by hands, feet, or nails,
1.­132
“ ‘Not by voice, not by complexion,
Not by any body parts, nor by copulation,
Is there any marked distinction
Among all human beings.
1.­133
“ ‘Just as among the other castes
Each birth is due to the sex organs‍—
It being the universal underlying cause‍—
Why, then, do you think in terms of castes?98
1.­134
“ ‘And when human beings all have a head,
A skeleton, skin, sense organs, and stomachs,
Since there is no distinction by a single body part,
It is not sensible to designate four caste categories. [F.242.b]
1.­135
“ ‘When there is any prominent distinction,
Then tell me about it, as it is endorsed by you.
But when there is no prominent distinction here,
It is not sensible to designate four caste categories. {M.25}
1.­136
“ ‘If this is indeed a fallacy, then whatever is designated
By you regarding the underlying basis is not sensible.
But listening to me, good sir, you must follow through
What I think on this; you must listen to what is being said.
1.­137
“ ‘I will speak to you about what is sensible in this,
What is consistent or inconsistent, as it is being enjoined.
When there is a fallacy that is not sensible,
I will tell you about it in further response,
But listening to me, good sir, you must follow it through.
Preeminent are human beings for whom the Dharma is sovereign.99
1.­138

“ ‘If inference is also authoritative to you, brahmin, then when you say that Brahmā is one,100 it would follow that his creatures are all of the same kind. We are of the same kind when you say that it is by Brahmā that this world and all its beings were created. And if, brahmin, you take this as authoritative, then it is not sensible, brahmin, for you to speak of four caste categories: brahmins, kṣatriyas, vaiśyas, and śūdras.

1.­139

“ ‘However, brahmin, if what I am saying is wrong, then, brahmin, we would have to concurrently discern a marked difference within humankind. That is, we would have to discern a marked difference in heads, mouths, eyes,101 ears, noses, {M.26} brows, colors, bodily forms, bodily shapes, bodily appearances, organs of birth, food, and modes of birth.

1.­140

“ ‘For instance, dear Puṣkarasārin, one discerns a marked difference between cows, horses, donkeys, dogs,102 camels, deer, birds, goats, and sheep and between those born from eggs, those born from wombs, those born from heat and moisture, and those born spontaneously. That is to say, one discerns a marked difference in feet, in mouths, [F.243.a] in colors, in bodily shapes, in food, and in organs of birth and modes of birth. Yet between the four caste categories no such marked difference is discerned. Therefore, all these are one and the same.103

1.­141

“ ‘Also, brahmin, among those sapwood trees,104 one discerns a marked difference between the mango, the black plum, the date, the jackfruit, the pomegranate, the persimmon, the grape, the citron, the wood apple, the candlenut, the coconut, the tiniśa, the karañja, and so on. That is to say, one discerns a marked difference in roots, in trunks, in bark, in sapwood,105 in heartwood, in leaves, in flowers, and in fruits.106 Yet between the four caste categories no such marked difference is discerned.

1.­142

“ ‘Likewise, brahmin, among those dry-land trees, one discerns a marked difference between the sal tree, the tamāla tree, the naktamāla tree, the karṇikāra tree, the saptaparṇa tree, the śirīṣa tree, the kovidāra tree, the syandana tree,107 the sandalwood tree, the śiṃśapa tree, the eraṇḍa tree, the khadira tree, and so on. That is to say, one discerns a marked difference in roots, in trunks, in bark, in sapwood, in heartwood, in leaves, in flowers, and in fruits. Yet between the four caste categories no such marked difference is discerned.

1.­143

“ ‘Likewise, dear Puṣkarasārin, among those milk-secreting trees, one discerns a marked difference between the udumbara tree, the plakṣa tree, the pipal tree, the banyan tree, the valguka tree, and so on. That is to say, one discerns a marked difference in roots, in trunks, in bark, in sapwood, in heartwood, in leaves, in flowers, and in fruits. Yet between the four caste categories no such marked difference is discerned.

1.­144

“ ‘Likewise, dear Puṣkarasārin, also among those trees with medicinal fruits, one discerns a marked difference between the gooseberry tree,108 the harītakī tree, [F.243.b] the vibhītakī tree, and the pharasaka109 tree, and also between other kinds of medicinal plants, herbs, and trees that grow in the countryside and in the mountains. That is to say, one discerns a marked difference in roots, in trunks, {M.27} in sapwood, in heartwood, in leaves, in flowers, and in fruits. Yet between the four caste categories no such marked difference is discerned.

1.­145

“ ‘Likewise, brahmin, among flower-bearing trees that grow on dry land, one discerns a marked difference between the atimuktaka tree, the campaka tree, the pāṭala tree, the sumanā tree, the vārṣikā tree, the dhanuṣkārikā tree, and so on. That is to say, one discerns a marked difference in form, in color, in fragrance, and in shape. Yet between the four caste categories no such marked difference is discerned.

1.­146

“ ‘Likewise, brahmin, among flowers that grow in water, one discerns a marked difference between the lotus, the blue water-lily, the white water-lily,110 the nicely fragrant water-lily, the softly fragrant water-lily, and so on. That is to say, one discerns a marked difference in form, in color, in fragrance, and in shape. Yet between the four caste categories no such marked difference is discerned, Puṣkarasārin, so as to say, “those are brahmins,” “those are kṣatriyas,” “those are vaiśyas,” and “those are śūdras.” Therefore, all these are one and the same.111

1.­147
“ ‘I will speak to you about something else
As it is conceived by brahmins:
His head is the starry firmament;
The vault of the sky is his belly.
1.­148
“ ‘The mountains are his thighs,
The earth’s surface his feet,112
The sun and the moon his eyes,
The grasses and trees his body hair.
1.­149
“ ‘It is said the rains are his tears,
The rivers are his urine,
And the oceans are his excrements;
Such is Brahmā, lord of creatures.113 {M.28}
1.­150

“ ‘You must examine it by its intrinsic characteristic, brahmin.114 When brahmins originate from Brahmā, then, by the same reason, kṣatriyas, vaiśyas, and śūdras also originate from Brahmā.115 [F.244.a]

1.­151
“ ‘If being reborn were in reality like this,
There would be a caste-based distinction‍—
If brahmins proceed to the world of Brahmā
And the three other castes do not go to heaven.
There would thus be a caste-based distinction.
If it is not so, then the four caste categories do not exist.
1.­152
“ ‘Because one who belongs to the fourth caste category
Goes to heaven by having done good actions,116
As it is with the praised austerities of sages,117
There is nothing distinctive about the twice-born.
1.­153
118“ ‘If there were just one brahmin here,
Who had two tongues and four ears,119
Four horns, many legs, and two heads,
There would thus be a caste-based distinction. {M.29}
1.­154
“ ‘Killing others while being full of desire,
Thus causing harm in all sorts of ways,
And at the same time condemning people’s actions‍—
These are the unvirtuous deeds of brahmins.
1.­155
“ ‘Fighting, arguing, and constantly quarreling,
Brahmins came up with sacrificing cows.
Instilling fear with Atharvavedic ritual,
Brahmins made up these mantras.
1.­156
“ ‘Wishing to do evil, deceiving many people,
Being dishonest, cunning, and crafty‍—
Thus thinking about disadvantaging others‍—
When would they thereby go to heaven?
1.­157
“ ‘Those brahmins of intense austerities, fully disciplined,
Who are always committed to vows and ethical conduct,
Who are nonviolent and devoted to maintaining restraint‍—
It is those brahmins who go to the city of Brahmā.
1.­158
“ ‘One is the same in having bones and flesh, in having nails,
And in having skin, sorrow, happiness, urine, and excrements.
Since there is no distinction by the five sense faculties,
These four caste categories do not exist. [F.244.b]
1.­159

“ ‘Brahmin, it is like a man who had four sons and gave them the names Nandaka (“He Who Has Delight”), Jīvaka (“He Who Has Life”), Aśoka (“He Who Has No Sorrow”), and Śatāyus (“He Who Has a Lifespan of One Hundred”). {M.30} And then, dear Puṣkarasārin, that man would think of his cherished sons that he who is called Nandaka delights, he who is called Jīvaka lives, he who is called Aśoka has no sorrow, and he who is called Śatāyus lives a hundred years.

1.­160

“ ‘It is by name, brahmin, that a difference is discerned between them, not by birth. Why is this? Because, brahmin, a son is born to his father. For that reason there is this explanation:

1.­161
“ ‘The mother being the vessel, a son is of the father;
One is he by whom one is born.120
If you recognize this to be the case,
Then nowhere are they others.
1.­162

“ ‘Examine it rightly, brahmin. Who here is a “brahmin,” a “kṣatriya,” a “vaiśya,” or a “śūdra”?

1.­163
“ ‘Among all, there are people with only one eye,
People with hunched backs, and those with epilepsy.
Among each there are those with leprosy and those with vitiligo,
Those who are fair skinned and those who are dark skinned.
1.­164

“ ‘Those people are established as having marrow, nails, skin, torsos, stomachs, and faces by their own actions. Thus, in transmigration, brahmin, there is no distinction.121 What distinction is there based on birth? Since there is no distinguishing by birth, the four caste categories do not at all exist. {M.31}

1.­165

“ ‘Therefore I say to you, brahmin, that it is a mere commonplace notion of people to speak of “brahmin,” “kṣatriya,” “vaiśya,” “śūdra,” or “outcaste.” This is one‍—all this is one and the same. So please grant your daughter Prakṛti as wife for my son Śārdūlakarṇa. I will bestow on you whatever dowry you have in mind.’

1.­166

“Hearing these words from the outcaste king Triśaṅku, the brahmin Puṣkarasārin retorted, [F.245.a] ‘Have you studied the Ṛgveda? Have you studied the Yajurveda? Have you studied the Sāmaveda? Have you studied the Atharvaveda? Have you studied Āyurveda? And the study of ritual? And the inner self? Have you studied the cycle of zodiacs, the groups of lunar asterisms, or the succession of lunar days? Have you studied the cycle of karma?122 Have you studied the auxiliary sciences, geomantic science, the science of propitiousness, or the science of auspices? Have you studied the course of the eclipser Rāhu, the course of Śukra, or the course of the planets? Have you studied worldly science, the exposition of commentaries, grammars,123 or the study of the lunar fortnights124?’ {M.32}

1.­167

“At this, the outcaste king Triśaṅku replied to the brahmin Puṣkarasārin, ‘I have studied these, brahmin, and more still. Brahmin, although you may say to yourself, “I am the one who has attained expertise in the mantras,” I will speak to you, brahmin, about inference in accordance with the Dharma. For it is known, brahmin, that the people of the first times did not think in terms of “brahmin,” “kṣatriya,” “vaiśya,” or “śūdra.” This is one‍—all this is one and the same.

1.­168

“ ‘At that time, brahmin, as people were both similar and dissimilar, there were some people who tended, guarded, and harvested fields (kṣetra) of grain. So the notion arose that “those are kṣatriyas.”

1.­169

“ ‘Then, brahmin, some other people there thought, “Possession is sickness, possession is a boil, possession is a dart. Let us abandon our possessions and go to a secluded place, build grass huts and leaf huts from grass, wood, branches, leaves, and foliage, and let us dwell inside in meditation.” [F.245.b] There, at daybreak, they would go on alms round to the village for the sake of food.125 The people living in the village then thought, “Oh, these people are doing what is difficult indeed, having abandoned their possessions and having gone outside (bahirnirgata) of villages, towns, and inhabited provinces.” So, in regard to them, the notion arose, “being outside minded (bahirmanaska), they are brahmins.”126 And the village-dwelling people revered them greatly and honored them with whatever was to be given. {M.33}

1.­170

“ ‘Then, some among those people, when they were not bringing about those meditative absorptions, descended into the villages and taught the words of mantras. The village dwellers said of them, “These people are not all by themselves, they are teachers (adhyāpaka).” So, in regard to them, the notion arose in the world that they are “teachers” (adhyāpaka).

1.­171

“ ‘This is the cause, this is the condition, that led to the appearance of brahmins in the world.

1.­172

“ ‘Then, some people became engaged in work associated with distinct timings (vivekakāla) and associated with wealth in various ways (vividha). So, in regard to them, the notion arose that they are “vaiśyas.”127

1.­173

“ ‘Then, some people crafted a livelihood through petty (kṣudra) labor. So, in regard to them, the notion arose that they are “śūdras.”128

1.­174

“ ‘Long ago, brahmin, there was a certain person who took a wife, mounted a wagon, and went to some place of wilderness, where the wheel hub of their wagon broke. That is why the notion arose of mātaṅga (“Do not go there”).129

1.­175

“ ‘For those who cultivated (karṣanti) the land (kṣetra), the notion of “cultivator” (karṣaka) was used. [F.246.a] But there was one who delighted (rañjayati) the assembly with righteous speech, being proper in the conduct of precepts and vows. So, in regard to him, the notion of “king” (rājā) arose.

1.­176

“ ‘After that, some people forged a livelihood through commerce (vāṇijyā). So, in regard to them, the notion arose that they are “merchants” (vaṇij). {M.34}

1.­177

“ ‘After that, some people went forth from home (pravrajanti). After going forth, they were victorious over the enemies (parān jayanti), that is, they were victorious over their mental afflictions. So, in regard to them, the notion arose in the world that they are “ones who have gone forth” (pravrajita).

1.­178

“ ‘Furthermore, brahmin, there is another notion that arose in the world. I will speak to you about it. {M.35}

1.­179

“ ‘It was Brahmā who recited these Vedas in this world. Brahmā is the greatest ascetic among the gods. He recited the Vedas to Indra Kauśika. Indra Kauśika recited the Vedas to Araṇemi Gautama.130 Araṇemi Gautama recited the Vedas to Śvetaketu. Śvetaketu recited the Vedas to the paṇḍita Śuka. The paṇḍita Śuka divided the Vedas into four, and so there was Puṣya of the Ṛgveda branch, Paṅkti131 of the Sāmaveda branch, the twenty-one of the Yajurveda branch, and Kratu of the Atharvaveda branch.

1.­180

“ ‘The brahmins belonging to the Ṛgveda branch (bahuvṛca) all know many hymns (bahuvṛca). From Puṣya having been the single one, it has divided into twenty-five, namely, the Śākalas, the Vāṣkalas, and the Māṇḍavyas132‍—ten Śākalas, eight Vāṣkalas, and seven Māṇḍavyas. This, brahmin, is the Ṛgveda branch: from Puṣya having been the single one, it has divided into twenty-five.

1.­181

“ ‘Inference is also authoritative to you, brahmin.133 The brahmins belonging to the Sāmaveda branch (chandoga) are all versed in chanting (chandoga). From Paṅkti having been the single one, it has divided into one thousand eighty, namely, the Śīlavalkas, the Āruṇikas, the Laukākṣas, the Kauthumas, the Brahmasamas, the Mahāsamas, the Mahāyogikas, the Sātyamugras, and the Samantavedas. {M.36} There are then twenty Śīlavalkas, twenty Āruṇikas, forty Laukākṣas, [F.246.b] one hundred Kauthumas, one hundred Brahmasamas, five hundred Mahāsamas, one hundred Mahāyogikas, one hundred Sātyamugras, and one hundred Samantavedas. This, brahmin, is the Sāmaveda branch: from Paṅkti having been the single one, it has divided into one thousand eighty.

1.­182

“ ‘Inference is also authoritative to you, brahmin. The brahmins belonging to the Yajurveda branch (adhvaryu) all perform the sacrificial rites (adhvaryu). From having been twenty-one in number, it has divided into a hundred, namely, the Kaṭhas, the Kaṇimas, the Vājasaneyins, the Jātukarṇas, and the Proṣṭhapadas‍—ten Kaṭhas, ten Kaṇimas, eleven Vājasaneyins, thirteen Jātukarṇas, sixteen Proṣṭhapadas, and forty-one sages. This, brahmin, is the Yajurveda branch: from having been twenty-one in number, it has divided into a hundred.

1.­183

“ ‘Inference is also authoritative to you, brahmin. The mantra specialists belonging to the Atharvaveda branch (ātharvaṇika) are all Atharvavedins (ātharvaṇika). From Kratu having been the single one, it has divided into two. From having been twofold, it has divided into four. From having been fourfold, it has divided into eight. From having been eightfold, it has divided into ten.134 This, brahmin, is the Atharvaveda branch: from Kratu having been the single one, it has divided into ten.

1.­184

“ ‘Inference is also authoritative to you, brahmin. These are the twelve hundred sixteen distinctions that were properly seen by brahmins of yore, whether in Vedic verse, grammar, worldly science, {M.37} or exegesis of words. But no presumption or exclusion is known among them. That is to say, knowing that they are of one caste, they are deemed worthy to become relatives.135 Therefore I say to you, brahmin, that it is a mere commonplace notion of people to speak of “brahmin,” “kṣatriya,” “vaiśya,” or “śūdra.” [F.247.a] This is one‍—all this is one and the same. So please grant your daughter Prakṛti as wife for my son Śārdūlakarṇa. I will bestow on you whatever dowry you have in mind.’

1.­185

“Hearing these words from the outcaste king Triśaṅku, the brahmin Puṣkarasārin became completely silent and embarrassed, and he stood there with drooping shoulders and head hung low, having nothing to say and absorbed in thought. When the outcaste king Triśaṅku saw that the brahmin Puṣkarasārin had become completely silent and embarrassed, standing there with drooping shoulders and hung head low, having nothing to say and absorbed in thought, he further said to him, ‘You may think, brahmin, that there would be matrimonial ties with someone dissimilar. But it should not be seen in this way by you, brahmin. {M.38} Why is that? Because my son Śārdūlakarṇa possesses the world’s most excellent qualities of knowing what is authoritative, of learning, ethical conduct, wisdom, and so forth.

1.­186

“ ‘You may think, brahmin, that those who perform the vājapeya sacrifice and those who perform the aśvamedha sacrifice, the puruṣamedha sacrifice, the śamyāprāsa sacrifice, and the nirargaḍa sacrifice are all, after the breakup of their bodies, reborn in a good place, in a heavenly world, among the gods. But it should not be seen in this way by you, brahmin. Why is that? While performing the vājapeya sacrifice, the aśvamedha sacrifice, the puruṣamedha sacrifice, the śamyāprāsa sacrifice, and the nirargaḍa sacrifice, they engage in killing living beings while reciting many kinds of mantras. Therefore I say to you, brahmin, that this is not the way to heaven. Let me explain to you, brahmin, the way to heaven. [F.247.b] Listen:

1.­187
“ ‘Anyone astute should keep ethical conduct
When intent upon threefold happiness:
Being praised, acquiring wealth,
And, after passing away, enjoying in heaven.136
1.­188

“ ‘Hence, brahmin, those who previously performed the vājapeya sacrifice, the aśvamedha sacrifice, the puruṣamedha sacrifice, the śamyāprāsa sacrifice, and the nirargaḍa sacrifice grasped at sensory pleasure without inhibition. Thus is heaven sought. Hence, brahmin, those who will subsequently perform the vājapeya sacrifice, the aśvamedha sacrifice, the puruṣamedha sacrifice, the śamyāprāsa sacrifice, and the nirargaḍa sacrifice will senselessly commit enormous slaughter. Therefore I say to you, brahmin, come! Forge matrimonial ties with me. Why? Because outcastes are not despicable by the Dharma. Rather: {M.39}

1.­189
“ ‘Faith, ethical conduct, spiritual ardor,
Giving away, learning, and thus wisdom,
Contemplating all sacred knowledge,137
And observances for the sake of heaven‍—
1.­190

“ ‘Eightfold is the authoritative way to heaven, and it is held that by these eight ways one goes to heaven. And these eight, brahmin, are taught to be the mother-like sisters who issue forth the world:138 Aditi, the mother of gods; Danu, the mother of demons; Ariṣṭā, the mother of gandharvas; Iḷā, the mother of rākṣasas; Surabhi, the mother of cattle; Vinatā, the mother of eagles; Kadru, the mother of nāgas; and Surasā, the mother of serpents‍— the sages, those who know generally but also specifically by various kinds of sacrificial rituals, mentally know them to belong to the great Kaśyapa.

1.­191

“ ‘Dear Puṣkarasārin, let me set forth the seven lineages of brahmins. The Gautamas, the Vātsyas, the Kautsas, the Kauśikas, the Kāśyapas, the Vāsiṣṭhas, the Māṇḍavyas‍—these are the seven lineages of brahmins. Each of these lineages has divided into seven. [F.248.a] Thus, among the Gautamas there are the Kauthumas, the Gargas, the Bharadvājas, the Ārṣṭiṣeṇas, the Vaikhānasas, {M.40} and the Vajrapādas. Among the Vātsyas there are the Ātreyas, the Maitreyas, the Bhārgavas, the Sāvarṇyas, the Salīlas, and the Bahujātas. Among the Kautsas there are the Maudgalyāyanas, the Gauṇāyanas, the Laṅgalas, the Lagnas, the Daṇḍalagnas, and the Somabhuvas. Among the Kauśikas there are the Kātyāyanas, the Darbhakātyāyanas, the Valkalins,139 the Pakṣins, the Laukākṣas, and the Lohitāyanas. Among the Kāśyapas there are the Maṇḍanas, the Iṣṭas, the Śauṇḍāyanas, the Rocaneyas, the Anapekṣas, and the Agniveśyas. Among the Vāsiṣṭhas there are the Jātukarṇyas, the Dhānyāyanas, the Pārāśaras, the Vyāghranakhas, the Āṇḍāyanas, and the Aupamanyavas. Among the Māṇḍavyas there are the Bhāṇḍāyanas, the Dhaumrāyaṇas, the Kātyāyanas, the Khalvavāhanas, the Sugandharāyaṇas, and the Kāpiṣṭhalāyanas.

1.­192

“ ‘Brahmin, these are the forty-nine lineages, in Vedic verse, grammar, exegesis of words, or worldly science, properly seen by brahmins of yore.140 And there are other lineages still. But no presumption or exclusion is known among them.141 That is to say, knowing that they are the same, you are deemed worthy to become relatives. Therefore I say to you, brahmin, that it is a mere commonplace notion of people to speak of “brahmin,” “kṣatriya,” “vaiśya,” or “śūdra.” All is one‍—all this is one and the same. So please grant your daughter Prakṛti as wife for my son Śārdūlakarṇa. I will bestow on you whatever dowry you have in mind.’ [F.248.b] {M.41}

1.­193

“Hearing these words from the outcaste king Triśaṅku, the brahmin Puṣkarasārin remained completely silent and embarrassed, and he stood there with drooping shoulders and head hung low, having nothing to say and absorbed in thought. When the outcaste king Triśaṅku saw that the brahmin Puṣkarasārin remained completely silent and embarrassed, standing there with drooping shoulders and head hung low, having nothing to say and absorbed in thought, he said:

1.­194
“ ‘As is the seed that is sown,
So is the fruit that is obtained.
Since the lord of creatures is one,142
There is no distinction.
1.­195
“ ‘It is stated that due to a difference in faculties
A division in work activities is observed,143
But between a brahmin and another caste
There is nothing that distinguishes them.
1.­196
“ ‘It makes no sense to deem oneself elevated,
To consider oneself superior here.
Brought about by semen and blood,
Both equally come from the womb.
1.­197
“ ‘I will speak to you about the four caste categories
As one talks about the laws of domestic animals:
Were you to have your sister as your wife,
It would not be appropriate, brahmin.
1.­198
“ ‘If indeed this world has been
Engendered by Brahmā himself,
Then brahmin women are the sisters of brahmins,
And kṣatriya women are the sisters of kṣatriyas.
1.­199
“ ‘Then vaiśya women are that of vaiśyas,
Śūdra women that of śūdras.
A sister is not appropriate as one’s wife
If she has been engendered by Brahmā.
1.­200
“ ‘But beings are not born from Brahmā;
They are born from mental afflictions and actions.
Each having different dispositions,
Beings are seen to be either high or low.
1.­201
“ ‘Due to their commonality of birth,
Knowledge occurs equally
In a brahmin, in a kṣatriya,
In a vaiśya, and in a śūdra.144 {M.42}
1.­202
“ ‘There is the Ṛgveda, the Yajurveda,
The Sāmaveda, the Atharvaveda,
The epics, and the glossaries‍—
Not to speak of metrics, which is without meaning‍—
1.­203
“ ‘And in our studies there is also the science
Of loving kindness, of flaming, [F.249.a]
Of transporting, of moving, of immobilizing,
And of taking any form one wants,
1.­204
“ ‘The Gāndhārī science to be swift as thought,
The Gaurī science to psychically control,
The science of reading the cawing of crows,
And mantras, sorcery, and breaking spells.
1.­205
“ ‘We have had men who were paṇḍitas
Much renowned in the sciences,
Sages who were gem-like flowers,
And great sages who shone forth.
1.­206
“ ‘They had attained the miraculous powers of deities.
Why would you put into question their knowledge,
Thinking that outcastes are not educated,
While brahmins are experts in the Vedas?
1.­207
“ ‘The one who was born as Kapiñjalāda145
Was fully accomplished in mantras,
Yet he was not the son of a brahmin woman.
So what do you think, brahmin? {M.43}
1.­208
“ ‘The low-caste woman Kālī gave birth
To a son, the sage Dvaipāyana,
Who was fierce, radiant, daunting, and of great ardor
And had the five higher knowledges
Yet was not the son of a brahmin woman.
So what do you say, brahmin?
1.­209
“ ‘The kṣatriya woman named Reṇukā
Gave birth to the great sage Rāma,
Who was a paṇḍita and well trained,
Confident in all disciplines,
Yet was not the son of a brahmin woman.
So what do you say, brahmin?
1.­210
“ ‘And there have been those men
Who possessed radiance and ardor,
Who were paṇḍitas and well trained,
Who were esteemed in the world as sages,
Yet were not the sons of brahmin women.
So what do you say, brahmin?
1.­211
“ ‘It is just a contrived notion of people
That there are brahmins, kṣatriyas,
Vaiśyas, and, after that, śūdras.
This is just a well-proclaimed notion.
1.­212

“ ‘Therefore I say to you, brahmin, that it is a mere commonplace notion of people to speak of “brahmin,” “kṣatriya,” “vaiśya,” or “śūdra.” This is one‍—all this is one and the same. {M.44} So please grant your daughter Prakṛti as wife for my son Śārdūlakarṇa. I will bestow on you whatever dowry you have in mind.’ [F.249.b]

1.­213

“Hearing these words from the outcaste king Triśaṅku, the brahmin Puṣkarasārin asked him, ‘What is your family lineage?’

“ ‘I am of the Ātreya lineage,’ he said.

1.­214

“ ‘What was it in the past?’

“ ‘Ātreya.’

1.­215

“ ‘What is your Vedic school?’

“ ‘Kāleya-Maitrāyaṇīya.’

1.­216

“ ‘How many lineages does it have?’

“ ‘Three lineages, namely, the Vātsyas, the Kautsas, and the Bharadvājas.’

1.­217

“ ‘Who were your fellow students?’

“ ‘The Sāmavedins.’

1.­218

“ ‘How many divisions of Sāmavedins are there?’

“ ‘Six.’

1.­219

“ ‘Which are they?’

“ ‘The Kauthubhas, the Cārāyaṇīyas, the Lāṅgalas, the Sauvarcasas, the Kāpiñjaleyas, and the Ārṣṭiṣeṇas.’

1.­220

“ ‘What is your lineage from your mother’s side?’

“ ‘Pārāśarīya.’

1.­221

“ ‘Please speak on the Sāvitrī. What is it like? How many syllables does the Sāvitrī have? How many parts? How many metrical feet?’

“ ‘The Sāvitrī has twenty-four syllables, three parts, and eight metrical feet.’

“ ‘Please pronounce the Sāvitrī.’

1.­222

“ ‘Well then, dear Puṣkarasārin, I will speak about the Sāvitrī together with its origin. Please listen.’

“ ‘Please narrate it.’

1.­223

“ ‘Long ago, brahmin, in a past time, there was a sage named Vasu. He possessed the five higher knowledges, was fiercely radiant, had great power, and had attained the meditative absorptions. Because of that, he obtained Takṣaka’s daughter, Kapilā, as his wife, and with a mind completely impassioned, he engaged in sexual intercourse with her. Thus the sage {M.45} lost his miraculous power and strayed from his meditative absorptions. Being full of remorse and reproaching himself for his bad conduct, on that occasion he uttered this mantra:146

1.­224
Oṃ bhūr bhuvaḥ svaḥ |
Tat savitur vareṇyaṃ bhargo devasya dhīmahi |
Dhiyo yo naḥ pracodayāt ||147
1.­225

“ ‘Having thus unintentionally created it, brahmin, he recited the mantra day and night.148 This is the Sāvitrī of brahmins. [F.250.a]

1.­226

“ ‘In a previous lifetime, the lord of creatures resided within a dense forest, having matted hair and being of ardent practice. Dwelling in deep seclusion, he was in rapture there:

1.­227

Vayaṃ devasya śreṣṭhakaṃ bhojanam upa­namyānu­pradāsyāmaḥ ||149

1.­228

“ ‘This is the Sāvitrī150 of kṣatriyas.

1.­229
Oṃ citraṃ hi dadhe vaiśyakanyakā |
Atha sā kanyā arthataḥ pravīṇā ||151 {M.46}
1.­230

“ ‘This is the Sāvitrī of vaiśyas.

1.­231
Oṃ atapaḥ pratapaḥ |
Jīve-d-ahaṃ varṣaśataṃ |
Paśye-d-ahaṃ śaradāṃ śataṃ ||152
1.­232

“ ‘This is the Sāvitrī of śūdras.

1.­233
Oṃ153 kāmā hi loke paramāḥ prajānāṃ
Teṣāṃ aprahāṇe bhūtāntarāyāḥ |
Tasmād bhavantaḥ prajahantu kāmān
Tato’tulaṃ prāpsyatha brahmalokaṃ ||154
1.­234

“ ‘Thus, brahmin, this Sāvitrī was spoken by Brahmā, lord of this Sahā world, at which the perfectly awakened ones of the past then rejoiced.’

1.­235

“ ‘Dear Triśaṅku, please speak on the succession of lunar asterisms.155 How is it? Please describe it.’

1.­236

“ ‘Please listen, dear Puṣkarasārin, and I will describe the succession of lunar asterisms. It is as follows: Kṛttikā, Rohiṇī, Mṛgaśirā, Ārdrā, Punarvasu, Puṣya, Aśleṣā, Maghā, Pūrvaphalgunī, Uttaraphalgunī, Hastā, Citrā, Svātī, Viśākhā, Anurādhā, Jyeṣṭhā, Mūlā, Pūrvāṣāḍhā, Uttarāṣāḍhā, Abhijit, Śravaṇā, Dhaniṣṭhā, Śatabhiṣā, Pūrvabhādrapadā, Uttarabhādrapadā, Revatī, Aśvinī, and Bharaṇī.

“ ‘These, dear Puṣkarasārin, are the twenty-eight lunar asterisms.’

1.­237

“ ‘How many stars do they have? What shapes do they have? How many muhūrtas do they last? What are their foods? What are their deities? What are their lineages?’

1.­238

“ ‘Dear Puṣkarasārin, the Kṛttikā asterism has six stars. It has the shape of a razor. Its conjunction with the moon lasts thirty muhūrtas. {M.47} It has curdled milk as its food. It has Agni as its presiding deity. And it is Vaiśyāyanīya by lineage. [F.250.b]

1.­239

“ ‘The Rohiṇī asterism has five stars. It has the shape of a two-wheeled cart. Its conjunction lasts forty-five muhūrtas. It has deer meat as its food. It has Prajāpati as its presiding deity. And it is Bharadvāja by lineage.

1.­240

“ ‘The Mṛgaśirā asterism has three stars. It has the shape of a deer’s head. Its conjunction lasts thirty muhūrtas. It has fruits and roots as its food. It has the moon as its presiding deity. And it is Mṛgāyaṇīya by lineage.

1.­241

“ ‘The Ārdrā asterism has one star. It has the shape of a dot. Its conjunction lasts fifteen156 muhūrtas. It has the cream of ghee as its food. It has the Spear Holder157 as its presiding deity. And it is Hārītāyanīya158 by lineage.

1.­242

“ ‘The Punarvasu asterism has two stars. It has the shape of a foot. Its conjunction lasts forty-five159 muhūrtas. It has honey as its food. It has Aditi160 as its presiding deity. And it is Vāsiṣṭha161 by lineage.

1.­243

“ ‘The Puṣya asterism has three stars. It has the shape of a dish. Its conjunction lasts thirty muhūrtas. It has the cream of honey as its food. It has Bṛhaspati as its presiding deity. And it is Aupamanyavīya by lineage.

1.­244

“ ‘The Aśleṣā asterism has one star. It has the shape of a dot. Its conjunction lasts fifteen muhūrtas. It has rice porridge as its food. It has the Serpent162 as its presiding deity. And it is Maitrāyaṇīya163 by lineage.

1.­245

“ ‘These, dear Puṣkarasārin, are the seven lunar asterisms belonging to the eastern quarter.

1.­246

“ ‘The Maghā asterism {M.48} has five stars. It has the shape of a river bend. Its conjunction lasts thirty muhūrtas. It has sesame and rice meal as its food. It has the ancestors as its presiding deity. And it is Piṅgalāyanīya by lineage.

1.­247

“ ‘The Pūrvaphalgunī asterism has two stars. It has the shape of a foot. Its conjunction lasts thirty muhūrtas. It has bilva as its food. It has Bhaga164 as its presiding deity. And it is Gautamīya by lineage.

1.­248

“ ‘The Uttaraphalgunī asterism has two stars. It has the shape of a foot.165 Its conjunction lasts forty-five muhūrtas. It has wheat and fish as its food.166 It has Aryaman as its presiding deity. And it is Kauśika by lineage.

1.­249

“ ‘The Hastā asterism has five stars. It has the shape of a hand. Its conjunction lasts thirty muhūrtas. It has millet167 as its food. [F.251.a] It has the sun as its presiding deity. And it is Kāśyapa by lineage.

1.­250

“ ‘The Citrā asterism has one star. It has the shape of a dot.168 Its conjunction lasts thirty muhūrtas. It has mung khichri, ghee, and pūpa cake as its food.169 It has Tvaṣṭṛ170 as its presiding deity. And it is Kātyāyanīya by lineage.

1.­251

“ ‘The Svātī asterism has one star. It has the shape of a dot. Its conjunction lasts fifteen muhūrtas. It has mung khichri and fruits as its food.171 It has Vāyu as its presiding deity. And it is Kātyāyanīya by lineage.172

1.­252

“ ‘The Viśākhā asterism has two stars. {M.49} It has the shape of a horn.173 Its conjunction lasts forty-five muhūrtas. It has sesame flowers as its food. It has Indra and Agni as its presiding deity. And it is Śāṅkhāyanīya by lineage.

1.­253

“ ‘These, dear Puṣkarasārin, are the seven lunar asterisms belonging to the southern quarter.

1.­254

“ ‘The Anurādhā asterism has four stars. It has the shape of a pearl necklace.174 Its conjunction lasts thirty muhūrtas. It has liquor and meat as its food. It has Mitra175 as its presiding deity. And it is Ālambāyanīya by lineage.

1.­255

“ ‘The Jyeṣṭhā asterism has three stars. It has the shape of a barleycorn.176 Its conjunction lasts fifteen muhūrtas. It has gruel as its food.177 It has Indra as its presiding deity. And it is Dīrghakātyāyanīya by lineage.

1.­256

“ ‘The Mūlā asterism has seven stars.178 It has the shape of a scorpion. Its conjunction lasts thirty muhūrtas. It has roots and fruits as its food. It has Nairṛti as its presiding deity.179 And it is Kātyāyanīya by lineage.

1.­257

“ ‘The Pūrvāṣāḍhā asterism has four stars. It has the shape of a cow’s hoofprint.180 Its conjunction lasts thirty muhūrtas. It has banyan sap as its food. It has Toya as its presiding deity. And it is Darbhakātyāyanīya by lineage.

1.­258

“ ‘The Uttarāṣāḍhā asterism has four stars. It has the shape of an elephant’s footprint. Its conjunction lasts forty-five muhūrtas. It has honey and parched grain as its food. It has Viśva181 as its presiding deity. And it is Maudgalyāyanīya by lineage.

1.­259

“ ‘The Abhijit asterism has three stars. It has the shape of a cow’s head. [F.251.b] Its conjunction lasts six muhūrtas. {M.50} It has air as its food.182 It has Brahmā as its presiding deity. And it is Brahmāvatīya by lineage.

1.­260

“ ‘The Śravaṇā asterism has three stars. It has the shape of a barleycorn.183 Its conjunction lasts thirty muhūrtas. It has bird meat as its food. It has Viṣṇu as its presiding deity. And it is Trikātyāyanīya by lineage.

1.­261

“ ‘These, dear Puṣkarasārin, are the seven lunar asterisms belonging to the western quarter.

1.­262

“ ‘The Dhaniṣṭhā asterism has four stars. It has the shape of a bird. Its conjunction lasts thirty muhūrtas. It has horse gram as its food.184 It has Vasu as its presiding deity. And it is Kauṇḍinyāyanīya by lineage.

1.­263

“ ‘The Śatabhiṣā asterism has one star. It has the shape of a dot. Its conjunction lasts fifteen muhūrtas. It has gruel as its food.185 It has Varuṇa as its presiding deity. And it is Tāṇḍyāyanīya by lineage.

1.­264

“ ‘The Pūrvabhādrapadā asterism has two stars. It has the shape of a foot.186 Its conjunction lasts thirty muhūrtas. It has meat187 and blood as its food. It has Ahirbudhnya188 as its presiding deity. And it is Jātūkarṇya by lineage.

1.­265

“ ‘The Uttarabhādrapadā asterism has two stars. It has the shape of a foot. {M.51} Its conjunction lasts forty-five muhūrtas. It has meat189 as its food. It has Aryaman190 as its presiding deity. And it is Dhyānadrāhyāyaṇīya by lineage.

1.­266

“ ‘The Revatī asterism has one star. It has the shape of a dot. Its conjunction lasts thirty muhūrtas. It has curdled milk as its food. It has Pūṣa as its presiding deity. And it is Aṣṭabhaginīya by lineage.

1.­267

“ ‘The Aśvinī asterism has two stars. It has the shape of a horse’s head.191 Its conjunction lasts thirty muhūrtas. It has honey and rice porridge as its food. It has Gandharva192 as its presiding deity. And it is Maitrāyaṇīya by lineage.

1.­268

“ ‘The Bharaṇī asterism has three stars. It has the shape of a vulva. Its conjunction lasts thirty muhūrtas. It has sesame and threshed rice as its food. It has Yama as its presiding deity. And it is Bhārgavīya by lineage.

1.­269

“ ‘These, dear Puṣkarasārin, are the seven lunar asterisms belonging to the northern quarter.

1.­270

“ ‘Of the twenty-eight asterisms, dear Puṣkarasārin, six asterisms are in conjunction for forty-five muhūrtas, [F.252.a] namely, Rohiṇī, Punarvasu, Uttaraphalgunī, Viśākhā, Uttarāṣāḍhā, and Uttarabhādrapadā. Five asterisms are in conjunction for fifteen muhūrtas, namely, Ārdrā, Aśleṣā, Svātī, Jyeṣṭhā, and Śatabhiṣā.193 Abhijit is alone in being in conjunction for six muhūrtas. The remaining ones are in conjunction for thirty muhūrtas. {M.52}

1.­271

“ ‘Dear Puṣkarasārin, of the seven asterisms belonging to the eastern quarter, Kṛttikā comes first and Aśleṣā last. Of the seven asterisms belonging to the southern quarter, Maghā comes first and Viśākhā last. Of the seven asterisms belonging to the western quarter, Anurādhā comes first and Śravaṇā last. Of the seven asterisms belonging to the northern quarter, Dhaniṣṭhā comes first and Bharaṇī last.

1.­272

“ ‘Of the twenty-eight asterisms, dear Puṣkarasārin, seven are powerful. Which seven? The three eastern ones, as well as Viśākhā, Anurādhā, Punarvasu, and Svātī.194 Three are harsh: Ārdrā, Aśleṣā, and Bharaṇī. Four are to be honored through offerings: the three northern ones and Rohiṇī. Five are gentle: Śravaṇā, Dhaniṣṭhā, Śatabhiṣā, Jyeṣṭhā, and Mūlā. Five are to be supported: Hastā, Citrā, Revatī,195 Maghā, and Abhijit. Four are to be acted upon quickly: Kṛttikā, Mṛgaśirā, Puṣya, and Aśvinī.

1.­273

“ ‘Dear Puṣkarasārin, the twenty-eight asterisms have three progressions: the bull-following progression, the calf-following progression, and the joint progression. When the asterism proceeds with the moon behind it, this is called the bull-following progression. When the moon proceeds with the asterism behind it, this is called the calf-following progression. When both the moon and the asterism proceed jointly, this is called the joint progression. {M.53}

1.­274

“ ‘Now, dear Puṣkarasārin, I will speak about the celestial bodies. [F.252.b] Listen! They are Śukra, Bṛhaspati, Śanaiścara, Budha, Aṅgāraka, Rāhu, Ketu,196 the sun, and the moon.

1.­275

“ ‘As the world thus turns,197 how long are the days and nights during the assigned asterisms? It is said that in the second month of winter, in the Rohiṇī asterism, on the eighth day, the day has twelve muhūrtas and the night has eighteen muhūrtas. In the last month of summer, in the Rohiṇī asterism, on the eighth day, the day has eighteen muhūrtas and the night has twelve muhūrtas. In the last month of the rainy season, in the Rohiṇī asterism, on the eighth day, the day has fourteen muhūrtas and the night has sixteen muhūrtas.’

1.­276

“ ‘Dear Triśaṅku, when does a day and night begin?’

“ ‘On the daytime of a day.’

1.­277

“ ‘When does a lunar fortnight {M.54} begin?’

“ ‘From pratipad.’

1.­278

“ ‘When does a year begin?’

“ ‘With Pauṣa.’198

1.­279

“ ‘When do the seasons begin?’

“ ‘With the rainy season.’199

1.­280

“ ‘Dear Triśaṅku, what is the duration of a kṣaṇa? What is that of a lava?200 What is that of a muhūrta?’

1.­281

“ ‘Dear Puṣkarasārin, the time it takes for a woman to make one spin on a spinning wheel, neither too long nor too short‍—such is the duration of a tatkṣaṇa. One hundred twenty201 of such tatkṣaṇas make one kṣaṇa. Sixty202 kṣaṇas make one lava. Thirty203 lavas make one muhūrta. And by this sequence one day and night consists of thirty muhūrtas.

1.­282

“ ‘The names of the muhūrtas are as follows. When the sun rises and the shadow measures ninety-six204 human lengths, it is the muhūrta called Caturojā. When the shadow measures sixty human lengths, it is the muhūrta called Śveta. When the shadow measures twelve human lengths, it is the muhūrta called Samṛddha. [F.253.a] When the shadow measures six human lengths, it is the muhūrta called Śarapatha. {M.55} When the shadow measures five human lengths, it is the muhūrta called Atisamṛddhi. When the shadow measures four human lengths, it is the muhūrta called Udgata. When the shadow measures three human lengths, it is the muhūrta called Sumukha. At noon it is the muhūrta called Vajraka. Right after, it is the muhūrta called Rākṣasa. In the afternoon, when the shadow measures three205 human lengths, it is the muhūrta called Rohita. When the shadow measures four human lengths, it is the muhūrta called Bala. When the shadow measures five human lengths, it is the muhūrta called Vijaya. When the shadow measures six human lengths, it is the muhūrta called Sarvarasa. When the shadow measures twelve human lengths, it is the muhūrta called Vasu. When the shadow measures sixty206 human lengths, it is the muhūrta called Sundara. When the sun sets and the shadow measures ninety-six human lengths, it is the muhūrta called Parabhaya. These are the muhūrtas during daytime.

1.­283

“ ‘Now, dear Puṣkarasārin, let me set forth the muhūrtas during nighttime. When the sun has set, it is the muhūrta called Raudra. Then it is the muhūrta called Tārāvacara,207 then the muhūrta called Saṃyama, {M.56} then the muhūrta called Sāṃpraiyaka, then the muhūrta called Ananta,208 then the muhūrta called Gardabha, and then the muhūrta called Rākṣasa.209 [F.253.b] At midnight it is the muhūrta called Avayava. After the passing of midnight it is the muhūrta called Brahmā. Then it is the muhūrta called Diti, then the muhūrta called Arka, then the muhūrta called Vidhamana, then the muhūrta called Āgneya, then the muhūrta called Ātapāgni, and then the muhūrta called Abhijit. These are the muhūrtas during nighttime.

1.­284

“ ‘Dear Puṣkarasārin, these are the thirty muhūrtas that are known to make a day and a night.

1.­285

“ ‘As regards tatkṣaṇa, kṣaṇa,210 lava, and muhūrta, a thirtieth part of a muhūrta is a lava. A sixtieth part of a lava is a kṣaṇa. A hundred-and-twentieth part of a kṣaṇa is a tatkṣaṇa. And the time it takes for a woman to make one spin on the spinning wheel, neither too long nor too short, is the duration of a tatkṣaṇa. A hundred-and-twenty tatkṣaṇas make one kṣaṇa. Sixty211 kṣaṇas make one lava. Thirty212 lavas make one muhūrta. By this sequence, thirty muhūrtas make one day and night. Thirty days and nights make one month. Twelve months make one year. Caturojā, Śveta, Samṛddha, Śarapatha,213 Atisamṛddhi, Udgata, {M.57} Sumukha, Vajraka, Rohita, Bala, Vijaya, Sarvarasa, Vasu, Sundara, Parabhaya, Raudra, Tārāvacara, Saṃyama, Sāṃpraiyaka, Ananta, Gardabha, Rākṣasa, Avayava, Brahmā, Diti, Arka, Vidhamana, Āgneya, Ātapāgni, and Abhijit‍—these are the names of the muhūrtas.

1.­286

“ ‘Brahmin, let me also speak to you on the derivation of time.214 Please listen.

1.­287

“ ‘How is time measured? It is said that two blinks of the eye make one lava. Eight lavas make one kāṣṭhā. Sixteen kāṣṭhās make one kalā. Thirty kalās make one nāḍikā. And two nāḍikās make one muhūrta. [F.254.a]

1.­288

“ ‘How is a nāḍikā measured? It is said that one takes a bucket containing two hundred palas215 of water. How big is the hole for the tube? It is the size of one gold coin. On it one places a golden tube that is four fingers long. {M.58} The circumference should be completely round from all four corners. When the water has thus gone out of the vessel, one nāḍikā has elapsed. By this measurement of a nāḍikā, two individual nāḍikās make one muhūrta. By this, dear brahmin, thirty muhūrtas make one day and night.

1.­289

“ ‘So sixteen blinks of the eye make one kāṣṭhā.216 Sixteen kāṣṭhās make one kalā. Sixty-four217 kalās make one muhūrta. Thirty muhūrtas make one day and night. Thirty days and nights make one month. Twelve months make one year, which thus measures 165,888,000 blinks of the eye. By this, brahmin, the derivation of time has been explained.

1.­290

“ ‘Please listen, brahmin, to the derivation of the krośa and the yojana.218 Seven paramāṇu make one aṇu. Seven aṇus appear as the minutest of all, an airborne dust particle. Seven such dust particles make one speck of dirt on a hare. Seven specks of dirt on a hare make one speck of dirt on a sheep. Seven specks of dirt on a sheep make one speck of dirt on a cow. Seven specks of dirt on a cow make one louse egg.219 Seven louse eggs make one louse. Seven lice make one grain of barley. Seven grains of barley make one finger width.220 Twelve finger widths make a hand span. Two hand spans make one cubit. Four cubits make one bow. One thousand bows make one krośa. Four krośas make one Magadhan yojana.221 {M.59} The length of 24,290,001,200,000222 paramāṇus is the measure of a yojana.

1.­291

“ ‘Please listen, brahmin, to the derivation of the measure of weight for gold. [F.254.b] Twelve grains of barley make one māṣaka. Sixteen māṣakas make one karṣa. The weight of gold is thereby assessed. One karṣa weighs as much as 20,025,508223 paramāṇus. This, brahmin, is the derivation of the measure of weight for gold.

1.­292

“ ‘Please listen, brahmin, to the derivation of the measure of weight of a pala. Sixty-four māṣakas is the weight of one Magadhan pala. With Magadhan scales the weight of a pala is thus assessed. The weight of 84,707,280224 paramāṇus, brahmin, is the measure of weight of a pala.

1.­293

“ ‘Please listen, brahmin, to the derivation of the measure for liquids. Twenty-four palas make one Magadhan prastha, the measure for liquids. With Magadhan scales the measure of a prastha is thus assessed. The weight of 2,032,974,720225 {M.60} paramāṇus, brahmin, is the derivation of the measure for liquids.

1.­294

“ ‘Please listen, brahmin, to the derivation of the measure for grains. Twenty-nine palas and one karṣa226 make one Magadhan prastha, the measure for grains. With Magadhan scales the measure of a prastha is thus assessed. The weight of 1,588,261,530227 paramāṇus, brahmin, is the measure for grains.’

1.­295

“ ‘Now, dear Triśaṅku, please deliver the lecture on prognostication on the basis of the asterisms.’

1.­296

“ ‘Well then, dear brahmin, let me set forth the lecture on prognostication on the basis of the asterisms. Please listen. {M.61}

1.­297

“ ‘Brahmin, a person born under Kṛttikā will be reputable. A person born under Rohiṇī will have good fortune and prosperity. A person born under Mṛgaśirā will be disposed to fighting.228 [F.255.a] A person born under Ārdrā will be a fountain of food and drink.229 A person born under Punarvasu will be a farmer and cowherd. A person born under Puṣya will be of ethical conduct. A person born under Aśleṣā will be lustful and enthusiastic.230 A person born under Maghā will be intelligent and great hearted.231 A person born under Pūrvaphalgunī will have a short life. A person born under Uttaraphalgunī will practice fasting and be intent on heaven. A person born under Hasta will be a thief. A person born under Citrā will be expert in dancing and singing and will know how to wear adornments.232 A person born under Svātī will be proficient in calculations and could be a minister of finance. A person born under Viśākhā will be in service of the king. A person born under Anurādhā will be a merchant involved in merchandise. A person born under Jyeṣṭhā will have a short life233 and little wealth. A person born under Mūlā will have sons and be reputable. A person born under Pūrvāṣāḍhā will be a spiritual practitioner. A person born under Uttarāṣāḍhā will be of high descent and a lord of votaries. A person born under Abhijit will be a famous person. A person born under Śravaṇā {M.62} will be honored by the king. A person born under Dhaniṣṭhā will be wealthy and rich.234 A person born under Śatabhiṣā will be a mūlika.235 A person born under Pūrvabhādrapadā will be a leader of robbers. A person born under Uttarabhādrapadā will have a pleasant fragrance and will be a musician.236 A person born under Revatī will be a boatman. A person born under Aśvinī will trade in horses. A person born under Bharaṇī will be an executioner.

1.­298

“ ‘This, dear Puṣkarasārin, is the lecture on prognostication on the basis of the asterisms.’

1.­299

“ ‘Now, dear Triśaṅku, please deliver the lecture on predictions on the basis of the asterisms.’

1.­300

“ ‘Well then, dear Puṣkarasārin, let me set forth the lecture on predictions on the basis of the asterisms. Please listen.

1.­301
“ ‘When it is founded under Kṛttikā, [F.255.b]
A city will blaze with splendor,
And one may predict that the city
Will be ablaze with abundant jewels.
1.­302
“ ‘When it is founded under Rohiṇī,
One may predict that the city
Will have people who are righteous
And in possession of abundant wealth.237
Naturally endowed with knowledge,
They will be content with their spouses.
1.­303
“ ‘When it is founded under Mṛgaśirā,
It will be filled with women,238 cows, and riches
And with garlands and enjoyments,
And it will be attended by marvels. {M.63}
1.­304
“ ‘When it is founded under Ārdrā,
A city will have fish and meat239
And riches to partake of and enjoy,
But it will have cruel people240 who are stupid by nature.
1.­305
“ ‘When it is founded under Punarvasu,
A city will shine forth with splendor,
But after having abundant riches and grains,
It will fall into complete ruin.
1.­306
“ ‘When it is founded under splendid Puṣya,
Wretched people will settle there,
And, being in possession of splendor,
They will be very righteous and have long lives.
1.­307
“ ‘They will possess radiance, a long lifespan,
And riches, grains, and flavors,
And there the trees flourish quickly,
Over and over again.241
1.­308
“ ‘When it is founded under Aśleṣā,
Lowly people will live there,
Unfortunate and fond of strife,
Of poor conduct and unhappy.
1.­309
“ ‘When it is founded under Maghā,
People born there will be knowledgeable,
Very rich, contented with their spouses,
And very enterprising and bold. {M.64}
1.­310
“ ‘When it is founded under Pūrvaphalgunī,
A city will have women, garlands,
Foods and garments, all very agreeable,
As well as fragrant grains.
1.­311
“ ‘When it is founded under Uttaraphalgunī,
A city will have grains and riches,
But the foolish people there
Will be ruled over by the women.242
1.­312
“ ‘When it is founded under Hastā,
People will be knowledgeable and very rich,
They will take delight in one another,
And there will be sleeping places in city. [F.256.a]
1.­313
“ ‘When it is founded under Citrā,
All people will be ruled over by the women,243
And one may predict that the city
Will be splendid, beautiful, and blazing.244
1.­314
“ ‘When it is founded under Svātī,
People will accumulate abundant wealth,
And the covetous, cruel, and foolish
Will be abundant in that city.
1.­315
“ ‘When it is founded under Viśākhā,
A city will blaze with splendor,
Filled with people making offerings,
But it will come to an end through arms.
1.­316
“ ‘When it is founded under Anurādhā,
People will be of righteous conduct, their senses in check.
They will be content with their spouses
And bent on prayers and oblations. {M.65}
1.­317
“ ‘When it is founded under Jyeṣṭhā,
It will be full of people who possess many jewels
And riches and who know the Vedas,
And it will flourish perpetually.245
1.­318
“ ‘When it is founded under Mūlā,
A city will be endowed with grains and riches
But crowded with people of poor conduct,
And it will fall into ruin and turn to dust.
1.­319
“ ‘When it is founded under Pūrvāṣāḍhā,
A city will enjoy riches and grains,
But the lowly people who live there
Will be covetous, cruel, and foolish.
1.­320
“ ‘When it is founded under Uttarāṣāḍhā,
People will accumulate riches and grains,
They will be naturally endowed with knowledge,
And they will be fond of discussion and strife.
1.­321
“ ‘When it is founded under Abhijit,
All the people in that city
Will always be glad and cheerful,
And they will be loving toward one another.246
1.­322
“ ‘When it is founded under Śravaṇā,
The city will be endowed with grains and riches,
And one may predict that it will be inhabited
Mostly by people who are healthy.
1.­323
“ ‘When it is founded under Dhaniṣṭhā,
One may foretell that the city will be ruled by the women,
And people will have abundant clothes and garlands
While being free from sensual desire and enjoyment.
1.­324
“ ‘When it is founded under Śatabhiṣā,
People will be fond of stupidity and deceit
And addicted to women and alcohol,
And it will be destroyed by floods. [F.256.b] {M.66}
1.­325
“ ‘When it is founded under Pūrvabhādrapadā,
People will be fond of pleasure there,
And beings fools they will cause pain for others,
Not being free from pride and sensual desire.247
1.­326
“ ‘When it is founded under Uttarabhādrapadā,
One may predict perpetual unsurpassed growth.
It will be replete with riches and grains,
And it will be rich with jewels.
1.­327
“ ‘When it is founded under Revatī,
People will be very beautiful there.
There will be donkeys, camels, and cows,
And it will be abundant in riches and grains.
1.­328
“ ‘When it is founded under Aśvinī,
One may foretell that the city will be propitious.
It will be filled with healthy people
And teeming with beautiful people.
1.­329
“ ‘When it is founded under Bharaṇī,
The lowly people who live there
Will be unfortunate, fond of strife,
Of poor conduct, and unhappy.
1.­330
“ ‘Only after examining cities, kingdoms,248 and houses
In connection with the asterisms does a discerning person
Settle in them, once they are approved and commended‍—
This is what I have learned in a previous lifetime. {M.67}

“ ‘This, dear Puṣkarasārin, is the lecture on predictions on the basis of the asterisms.

1.­331

“ ‘Now, dear Puṣkarasārin, let me set forth the lecture on the abodes of the asterisms. Please listen.249

1.­332

“ ‘Dear Puṣkarasārin, Kṛttikā is the asterism of the people of Kaliṅga and Magadha. Rohiṇī is the asterism of all people. Mṛgaśirā is the asterism of the people of Videha and of royal servants, as are Ārdrā, Punarvasu, and Puṣya.250 Aśleṣā is the asterism of nāgas251 and the people of the Himālayas. Maghā is the asterism of the people of Gauḍa.252 Pūrvaphalgunī is the asterism of thieves. Uttaraphalgunī is the asterism of the people of Avantī. Hastā is the asterism of the people of Surāṣṭra. Citrā is the asterism of birds and bipeds. Svātī is the asterism of all who have gone forth. [F.257.a] Viśākhā is the asterism of those who live by the water. Anurādhā is the asterism of merchants and carters. Jyeṣṭhā is the asterism of doorkeepers. {M.68} Mūlā is the asterism of caravan leaders.253 Pūrvāṣāḍhā is the asterism of the Bāhlīkas. Uttarāṣāḍhā is the asterism of the people of Kamboja. Abhijit is the asterism of the people of the southern region and the people of Tāmraparṇa. Śravaṇā is the asterism of gamblers254 and thieves. Dhaniṣṭhā is the asterism of the people of Kuru and those of Pañcāla. Śatabhiṣā is the asterism of maulikas255 and Atharvavedins. Pūrvabhādrapadā is the asterism of the people of Gandhāra and the asterism of Yavanas and the people of Kamboja. Uttarabhādrapadā is the asterism of gandharvas. Revatī is the asterism of boatmen. Aśvinī is the asterism of horse traders. And Bharaṇī is the asterism of the people of Bharukaccha.256

“ ‘This, dear Puṣkarasārin, is the lecture on the abodes of the asterisms.’

1.­333

“ ‘Now, dear Triśaṅku, please deliver the lecture on the rains in the season.’

1.­334

“ ‘Well then, dear Puṣkarasārin, let me speak on the rains in the season. Please listen.257

1.­335

“ ‘When it begins to rain under Kṛttikā in the last month of the hot season, there will be rainfall of sixty-four āḍhakas. It will rain for ten days. If the first raindrops of the rainy period fall during Pūrvabhādrapadā and Uttarabhādrapadā in conjunction with Śravaṇā, it will bring forth rains afterward.258 And in the winter season and the hot season {M.69} there will be three risks: the peril of fires, the peril of arms, and the peril of floods. This is said of rains under Kṛttikā.

1.­336

“ ‘When it begins to rain under Rohiṇī in the last month of the hot season, there will be rainfall of twenty-one āḍhakas. The lower lands should be cultivated then, and the higher lands should be left alone. The rainy season will be an impediment to the pith, but it will fully yield crops. Two diseases will be predominant: stomach sickness and eye disease. And the regions will have many thieves. This is said of rains under Rohiṇī. [F.257.b]

1.­337

“ ‘When it begins to rain under Mṛgaśirā in the last month of the hot season, there will be rainfall of sixty-four āḍhakas. The rainy season will be an impediment to the pith, but it will bring forth rain afterward. {M.70} Kings will lay down their arms. Regions will be at peace and well governed, and the populace will be joyous. This is said of rains under Mṛgaśirā.

1.­338

“ ‘When it begins to rain under Ārdrā in the last month of the hot season, there will be rainfall of eighteen āḍhakas. The lower lands should be cultivated then, the higher lands should be left alone, and treasuries should be guarded. The regions will have many thieves, and kings will lay down their arms. Three diseases will be predominant: fever, difficult breathing, and a constricted throat. Infants and children will die. This is said of rains under Ārdrā.

1.­339

“ ‘When it begins to rain under Punarvasu in the last month of the hot season, there will be rainfall of ninety āḍhakas. It will give rise to great rainclouds. When it has entered the month of Āṣāḍha,259 it will rain mildly, but it will rain incessantly and without interruption, and kings will lay down their arms. This is said of rains under Punarvasu. {M.71}

1.­340

“ ‘When it begins to rain under Puṣya in the last month of the hot season, there will be rainfall of thirty-two āḍhakas. The lower lands should be cultivated then, and the higher lands should be left alone. There will certainly be heavy rains, and it will fully yield crops. Brahmins and kṣatriyas will come into conflict. Tuskers will be predominant, and there will be three sicknesses: boils, pustules, and scabs. This is said of rains under Puṣya.

1.­341

“ ‘When it begins to rain under Aśleṣā in the last month of the hot season, there will be rainfall of twenty-one āḍhakas. The lower lands should be cultivated then, and the higher lands should be left alone. Rough winds will blow, and at that time kings who know will be agitated. Its rain will fully yield all crops. Wives and husbands,260 kings and ministers, will come into conflict. This is said of rains under Aśleṣā. [F.258.a]

1.­342

“ ‘When it begins to rain under Maghā in the last month of the hot season, there will be rainfall of sixty-four āḍhakas. {M.72} The rains will fully yield all crops. Wild animals, birds, cattle, and people will have miscarriages, and at that time people will die. This is said of rains under Maghā.

1.­343

“ ‘When it begins to rain under Pūrvaphalgunī in the last month of the hot season, there will be rainfall of sixty-four261 āḍhakas. The rains will fully yield all crops, but after producing that harvest, the people will be oppressed by an enemy army and will not enjoy it happily. At that time, the pregnancies of cattle and people will not go well.262 This is said of rains under Pūrvaphalgunī.

1.­344

“ ‘When it begins to rain under Uttaraphalgunī in the last month of the hot season, there will be rainfall of eighty263 āḍhakas. The rains will fully yield all crops, and at that time kings will lay down their arms. Brahmins and kṣatriyas will come into conflict, and people without proper conduct will quickly go to ruin. This is said of rains under Uttaraphalgunī.

1.­345

“ ‘When it begins to rain under Hastā in the last month of the hot season, there will be rainfall of forty-nine264 āḍhakas. {M.73} The gods will then quit. People will have failed crops with no juice in them and that do not stand high, and have little pith and water. At that time there will be a famine. This is said of rains under Hastā.

1.­346

“ ‘When it begins to rain under Citrā in the last month of the hot season, there will be rainfall of sixty-four āḍhakas. There will be an impediment to the pith, but afterward it will bring forth rain. Kings will lay down their arms, and at that time the populace will be joyous. This is said of rains under Citrā.

1.­347

“ ‘When it begins to rain under Svātī in the last month of the hot season, there will be rainfall of twenty-one āḍhakas. Kings will lay down their arms, and at that time there will be more powerful thieves. This is said of rains under Svātī.

1.­348

“ ‘When it begins to rain under Viśākhā in the last month of the hot season, there will be rainfall of eighty265 āḍhakas. [F.258.b] {M.74} The rains will fully yield all crops, and at that time kings will have weaknesses.266 Wildfires will become widespread, and even strong tuskers will perish. This is said of rains under Viśākhā.

1.­349

“ ‘When it begins to rain under Anurādhā in the last month of the hot season, there will be rainfall of sixty āḍhakas. The rains will fully yield all crops, and at that time the leaves will be solid.267 This is said of rains under Anurādhā.

1.­350

“ ‘When it begins to rain under Jyeṣṭhā in the last month of the hot season, there will be rainfall of sixteen āḍhakas. Agricultural activities should then be suspended.268 Yoke straps should be avoided, and one should hold back one’s grains and refrain from fires. Ploughs should be withheld. The country will certainly go to ruin. It will be oppressed by an enemy army. This is said of rains under Jyeṣṭhā.

1.­351

“ ‘When it begins to rain under Mūlā in the last month of the hot season, there will be rainfall of sixty-four āḍhakas. {M.75} The rains will fully yield crops. At that time the regions will have many thieves, and three diseases will be strong: gout, pleurisy, and eye disease. Flowers and fruits will flourish, and kings will lay down their arms. This is said of rains under Mūlā.

1.­352

“ ‘When it begins to rain under Pūrvāṣāḍhā in the last month of the hot season, there will be rainfall of sixty269 āḍhakas. There will be two seizures then, during the lunar fortnight in either the month of Proṣṭhapada270 or the month of Aśvayuja. The rains will fully yield all crops, and two illnesses will be predominant then: stomach sickness and eye disease. This is said of rains under Pūrvāṣāḍhā.

1.­353

“ ‘When it begins to rain under Uttarāṣāḍhā in the last month of the hot season, there will be rainfall of a full hundred āḍhakas. The higher lands should then be cultivated, and the lower lands should be left alone. At that time great streams will flow; the highest amount of water rains down then, yielding all crops. Three illnesses will be predominant: boils, pustules, and throat disease. This is said of rains under Uttarāṣāḍhā.

1.­354

“ ‘When it begins to rain under Abhijit in the last month of the hot season, there will be rainfall of sixty-four āḍhakas. {M.76} It will rain all over the country, and afterward the rains will bring forth crops. There will be an upsurge of water animals. This is said of rains under Abhijit.271

1.­355

“ ‘When it begins to rain under Śravaṇā in the last month of the hot season, there will be rainfall of sixty-four āḍhakas. It will rain all over the country, and afterward the rains will fully yield crops. [F.259.a] There will be an upsurge of water animals. People will have many diseases, and kings will mete out severe punishments. This is said of rains under Śravaṇā.

1.­356

“ ‘When it begins to rain under Dhaniṣṭhā in the last month of the hot season, there will be rainfall of fifty-one272 āḍhakas. It will rain in portions. The lower lands should be cultivated then, and the higher lands should be left alone. The rains will be awful at night. They will fully yield crops. One disease will be predominant, namely, the disease of boils, and kings will keep hold of their arms. This is said of rains under Dhaniṣṭhā.

1.­357

“ ‘When it begins to rain under Śatabhiṣā in the last month of the hot season, there will be rainfall of sixteen āḍhakas.273 {M.77} The lower lands should be cultivated then, and the higher lands should be left alone. The rains will fully yield all crops. The country will be overrun by armies, and people and children will go abroad in groups. This is said of rains under Śatabhiṣā.

1.­358

“ ‘When it begins to rain under Pūrvabhādrapadā in the last month of the hot season, there will be rainfall of sixty-four āḍhakas. At the start of the rains there will be drought for nineteen274 nights. Flowers and crops will perish, and during that rainy season there will be many thieves. There will be two epidemics: first a bilious and hot fever, and afterward a powerful eclipse. At that time men and women will die. This is said of rains under Pūrvabhādrapadā.

1.­359

“ ‘When it begins to rain under Uttarabhādrapadā in the last month of the hot season, there will be rainfall of a full hundred āḍhakas. Great streams will flow. Villages, cities, and towns will be flooded by streams.275 Four diseases will be predominant: stomach sickness, eye disease, {M.78} cough, and fever. Infants and children will die. The higher lands should be cultivated then, and the lower lands should be left alone.276 The rains will fully yield flowers and fruits. This is said of rains under Uttarabhādrapadā. [F.259.b]

1.­360

“ ‘When it begins to rain under Revatī in the last month of the hot season, there will be rainfall of sixty-one277 āḍhakas. The lower lands should be cultivated then, and the higher lands should be left alone. The rains will fully yield all crops. Kings will lay down their arms, friends and relatives will enjoy the crops that are harvested, and the country will be untroubled.278 The country will be committed to the gods and the asterisms.279 Friends will be committed. This is said of rains under Revatī.

1.­361

“ ‘When it begins to rain under Aśvinī in the last month of the hot season, there will be rainfall of forty-eight āḍhakas. It will rain in the middle of the rainy season. The lower lands should be cultivated then, and the higher lands should be left alone. The second rains will fully yield all crops.280 {M.79} At that time, the country will be given to fears,281 and thieves will be rampant. This is said of rains under Aśvinī.

1.­362

“ ‘When it begins to rain under Bharaṇī in the last month of the hot season, there will be rainfall of a full hundred āḍhakas. The higher lands should be cultivated then, and the lower lands should be left alone. There will be famine, and people will die of old age. Kings will wage war with one another, and there will be strife between sons and grandsons.282 This is said of rains under Bharaṇī.

“ ‘This, dear Puṣkarasārin, is the lecture on the rains in the season.

1.­363

“ ‘Dear Puṣkarasārin, let me explain the effects of seizures by Rāhu during these asterisms.

1.­364

“ ‘Dear Puṣkarasārin, when there is a lunar eclipse under Kṛttikā, the people of Kaliṅga and of Magadha are stricken. When there is a lunar eclipse under Rohiṇī, all people are stricken. When there is a lunar eclipse under Mṛgaśirā, the people of Videha and royal servants are stricken, likewise under Ārdrā, Punarvasu, and Puṣya. When there is a lunar eclipse under Aśleṣā, nāgas and the people of the Himālayas are stricken. When there is a lunar eclipse under Maghā, [F.260.a] the people of Gauḍa are stricken. When the moon is eclipsed under Pūrvaphalgunī, thieves are stricken. {M.80} When the moon is eclipsed under Uttaraphalgunī, the people of Avantī are stricken. When the moon is eclipsed under Hastā, the people of Surāṣṭra are stricken. When the moon is eclipsed under Citrā, birds and bipeds are stricken. When the moon is eclipsed under Svātī, all who have gone forth are stricken. When the moon is eclipsed under Viśākhā, the people living by the water are stricken. When the moon is eclipsed under Anurādhā, merchants and carters are stricken. When the moon is eclipsed under Jyeṣṭhā, doorkeepers are stricken. When the moon is eclipsed under Mūlā, travelers are stricken. When the moon is eclipsed under Pūrvāṣāḍhā, the people of Avantī are stricken. When the moon is eclipsed under Uttarāṣāḍhā, the people of Kamboja are stricken, as are the Bāhlīkas. When the moon is eclipsed under Abhijit, the people of the southern region and the people of Tāmraparṇa are stricken. When the moon is eclipsed under Śravaṇā, thieves and gamblers are stricken. When the moon is eclipsed under Dhaniṣṭhā, the people of Kuru and those of Pañcāla are stricken. When the moon is eclipsed under Śatabhiṣā, maulikas and Atharvavedins are stricken.283 When the moon is eclipsed under Pūrvabhādrapadā, the people of Gandhāra, the Yavanas, and the people of Kamboja are stricken. When the moon is eclipsed under Uttarabhādrapadā, {M.81} musicians are stricken. When the moon is eclipsed under Revatī, boatmen are stricken. When the moon is eclipsed under Aśvinī, horse traders are stricken. When the moon is eclipsed under Bharaṇī, the people of Bharukaccha are stricken. [F.260.b] Thus, dear Puṣkarasārin, each locality is stricken under the asterism in which a lunar eclipse takes place.284

“ ‘This is the lecture on the effects of seizures by Rāhu.

1.­365

“ ‘Now, please listen to how the activities for each asterism are prescribed in the treatises.285

1.­366
“ ‘According to the statements
Of seers and sages,
When one knows it is six-starred Kṛttikā,
One should prepare firewood under it,
Put it on fire, and make cooked offerings
That bring forth complete abundance.
1.­367
“ ‘One should churn milk into ghee,
And one should make a shed for cows.
One should buy goats and sheep
And release a bull among the cows.
1.­368
“ ‘One should make all utensils
That are made of iron
And have any goldsmith’s work done,
Along with the preparation of bow and arrow.
1.­369
“ ‘One should have a builder
Construct a curved fireplace,
And one should sow seeds
Of yellow and red flowers. {M.82}
1.­370
“ ‘One should build a house
And make it suitable to live in.
One should put on new clothes,286
And one should not incur expenses.
1.­371
“ ‘One should avoid cruel actions
Such as warfare and imprisonment.
A knowing person should, at that time,
Not engage in any oppression of others.
1.­372
“ ‘At that time, one should have
All razor blades made.
One should make metal utensils,
And one should purchase them.
1.­373
“ ‘One should wash one’s head for vitality
And engage in lovemaking with women.
When there is rain at that time,
Enmity will not be quelled.
1.­374
“ ‘Someone born under Kṛttikā is irascible,
Joyful, brave, radiant, audacious,
Long lived, reputable,
And devoted to offerings.
1.­375

“ ‘This is to be done under Kṛttikā.

1.­376
“ ‘Under Rohiṇī one should undertake
All work that is agricultural.
One should make new287 fields,
Places, monasteries, and houses.
1.­377
“ ‘One should employ soldiers, courtesans,
Servants, and cattle for one’s household.
One should have all seeds sown
And have one’s clothes repaired. {M.83}
1.­378
“ ‘One should not give loans,
Since enmity increases at that time,
And one should avoid two things:
Feasts and occasions for drinking. [F.261.a]
1.­379
“ ‘Both rain and birth are, at that time,
Considered commendable.
Someone born under Rohiṇī is empathetic,
Forgiving, desirous of women, and eager for food.
They have a long life, possess cattle,
And are rich and very wealthy.
1.­380

“ ‘This is to be done under Rohiṇī.

1.­381
“ ‘When one knows the moon is in Mṛgaśirā,
Which has three stars in a straight line,
One should do all the activities that are mild;
One should do all the activities done under Rohiṇī.
1.­382
“ ‘One should plant milky trees
And seeds that are milky.
One should erect turrets
And parasols at the royal palace.
1.­383
“ ‘One should engage in all activities and conversation,
One should not move and make one’s abode elsewhere,
And one should tame camels
And bulls for ploughing.
1.­384
“ ‘One should put on new clothes,
And one should wear adornments.288
One should do all the ritual actions
That are done by the twice-born.
1.­385
“ ‘One may foretell that the rain
At that time will be good rain.
Someone born under Mṛgaśirā is disposed to having dreams,
Easily alarmed, and perceptive.
1.­386

“ ‘This is to be done under Mṛgaśirā. {M.84}

1.­387
“ ‘Under Ārdrā one should pursue things
And engage in good activities.
Cruel activities should be avoided;
A knowing person should avoid them.
1.­388
“ ‘One should dig wells, channels,
And water reservoirs at that time.
One should wait for the first rains,
And one should not buy cattle.
1.­389
“ ‘One should do the work of pressing sesame,
Make alcoholic drinks,
Press sugar cane stalks,
And plant sugar cane seeds.
1.­390
“ ‘One may know that the rain
At that time will be a downpour.
Someone born under Ārdrā is irascible,
Disposed to hunting, and desirous of meat.
1.­391

“ ‘This is to be done under Ārdrā.

1.­392
“ ‘Under Punarvasu one should hold vows,
Engage in giving away cows,
And perform the upanayana ceremony;
All this becomes accomplished then.
1.­393
“ ‘One should marry a woman
Who is fit for childbearing.
One should perform the activities
Again and again (punar) if one wishes. {M.85}
1.­394
“ ‘One should not take medicine
If one does not wish for the next life.
Both rain and birth at that time
Are considered commendable.
1.­395
“ ‘Someone born under Punarvasu
Is said to have little amusement,
To be covetous of women and disposed to the variegated,
And to not have a mind fixed on one place. [F.261.b]
1.­396

“ ‘This is to be done under Punarvasu.

1.­397
“ ‘Under Puṣya one should constantly be engaged
In what confers wealth, fame, and a long life,
And should do all the activities
Performed by all twice-born.
1.­398
“ ‘One should be directed toward the king and the ministers,
And one should act in obedience and with discipline.
One should anoint the king at that time
And put ornaments on one’s body.
1.­399
“ ‘One should shave one’s beard
and trim one’s nails and body hair.
One should call for a ritual priest
And have a victory banner erected.
1.­400
“ ‘One may foretell that the rain
At that time will be drizzly rain.
There will then be no diseases or robbers,
And it will be continually safe and easeful.
1.­401
“ ‘As long as it is in conjunction with Puṣya,
One should accomplish all activities.
People should avoid those with whom
They are hostile and in enmity.
Someone born under Puṣya
Is long lived, reputable, and wealthy.
1.­402

“ ‘This is to be done under Puṣya. {M.86}

1.­403
“ ‘Under Aśleṣā one should ensure
That harsh actions are avoided.
One should make adornments,
And one should build enclosures.
1.­404
“ ‘One should build dams,
Embankments, and bridges.
Gnats and mosquitos are abundant,
And the rains at that time are drizzly rain.
A person born under Aśleṣā is irascible,
Disposed to having dreams, and deceitful.
1.­405

“ ‘This is to be done under Aśleṣā.

1.­406
“ ‘Under Maghā one should sow
All grains and reap them too.
One should do the threshing,
And one should polish them.
1.­407
“ ‘One should build granaries
And store the harvest.
One should always make offerings
Of śrāddha to the ancestors.
1.­408
“ ‘The rains at that time
Will give plentiful crops.
A child born at that time
Is kindhearted, fond of flavors,
And long lived, has many children,
And is desirous of women and eager for food.
1.­409
“ ‘At that time one is victorious in battle
When one comes into action early.
A knowing person should avoid
All activities that are cruel at that time.
1.­410

“ ‘This is to be done under Maghā. {M.87}

1.­411
“ ‘Under Pūrvaphalgunī one should do
Things conducive to good fortune;
In particular, one should prepare
Fruits such as gooseberries. [F.262.a]
1.­412
“ ‘One should do things that are auspicious for a maiden,
One should bathe,
And one should engage in leisure
For the sake of marrying a girl.
1.­413
“ ‘At that time, one should build houses,
And one should employ servants.
One should put to work those
Who live off an allotted share.
1.­414
“ ‘A child who is born at that time
Has faint or no hair and is fortunate.
One may foretell that the rain
At that time will be good rain.289
1.­415

“ ‘This is to be done under Pūrvaphalgunī.

1.­416
“ ‘Under Uttaraphalgunī one should do
All work and activities.
Someone who is born at that time
Is sagacious, beautiful, and reputable.
1.­417
“ ‘One may predict that everyone
Will have loss or distress at that time.
One may know that the rain then
Will bring unsurpassed abundance.
1.­418

“ ‘This is to be done under Uttaraphalgunī. {M.88}

1.­419
“ ‘Under Hastā one should engage
In all activities that are light,
And one should do all the activities
Performed by all twice-born.
1.­420
“ ‘The minister should be mounted on an elephant (hastin),
And one should make a pond.
Theft should then be avoided‍—
A knowing person should avoid it.
1.­421
“The rain at that time will be
Rains that keep flowing.
One should know that someone born
At that time is brave, thievish, discerning,
Proficient in all the sciences,
And healthy and has a long life.
1.­422

“ ‘This is to be done under Hastā.

1.­423
“ ‘Under Citrā one should have
New clothes and ornaments made.
One should see the ornamented king
And display the array of the army.
1.­424
“ ‘One should make gold and silver coins,
And one should build cities.
One should adorn oneself at that time
With fragrances, necklaces, and unguents.
1.­425
“ ‘One should instruct in the arts of courtesans:
Music, dance, and singing.
One should instruct image makers
And chariot builders from before,
And one should have painters and scribes
Make illuminated books. {M.89}
1.­426
“ ‘One may foretell that the rain
Will at that time be a variegated rain.
Someone who is born at that time
Is sagacious, beautiful, bright eyed,
1.­427
“ ‘Eager for food, of gentle conduct,
Timid, fickle minded, curious,
Long lived, of good fortune,
And desirous of women. [F.262.b]
1.­428

“ ‘This is to be done under Citrā.

1.­429
“ ‘Under Svātī one should employ soldiers,
Horses, mules, and donkeys;
Food should quickly be made available
To travelers who have skipped meals.
1.­430
“ ‘One should tie up bherī drums, mṛdaṅga drums,
Paṇava drums, and muraja drums,
And one should arrange and perform marriages
And establish friendships at that time.
1.­431
“ ‘One should accommodate friends,
And one should not leave one’s home.
The rain at that time will be
Incessant windy rains.
Someone born then is sagacious,
Often sick, and fickle minded.
1.­432

“ ‘This is to be done under Svātī.

1.­433
“ ‘Under Viśākhā one should engage
In ploughing and cultivation.
One should avoid working
On barley, wheat, and pulses.
1.­434
“ ‘Under Viśākhā one should plant
Rice, sesame, and beans
And trees with good branches (suśākhin). {M.90}
One should work on the house,
One should do bathings of the head,
And one should do oblations and expiation.
1.­435
“ ‘One may know that the rain then
Will be an extensive downpour.
Someone who is born at that time
Is intelligent, beautiful, sagacious,
And irascible and has few children,
Bad fortune, and an appetite for food.
1.­436

“ ‘This is to be done under Viśākhā.

1.­437
“ ‘Under Anurādhā one should meet
With friends who are good.
One should do all mild activities
And engage in amiableness.
1.­438
“ ‘One should have oneself shaven,
One should do the work with utensils,
And one should undertake gatherings to connect
And continually forge close connections.
One may predict loss or distress,
And there will be very little food.
1.­439
“ ‘Someone born at that time is kindhearted,
Makes friends, and is disposed to what is dharmic.
One may foretell that the rain
At that time will be good rain.
1.­440

“ ‘This is to be done under Anurādhā.

1.­441
“ ‘Under Jyeṣṭhā one should do things early,
And one should anoint the king.
One should build cities,
Marketplaces, and villages,
And one should do all the activities
Of kṣatriyas and kings. {M.91}
1.­442
“ ‘Someone who is born under Jyeṣṭhā
Is the eldest (jyeṣṭha) of his siblings,
Long lived, reputable, [F.263.a]
And interested in those who are learned.
1.­443
“ ‘One should ascend to the palace at that time
And mount elephants, horses, and carriages.
One should establish the authority of the eldest
In villages, marketplaces, and kingdoms.
1.­444
“ ‘One may predict that there will be
Loss and distress due to affliction.
Harsh actions are to be avoided‍—
A knowing person should avoid them.
One may foretell that the rain
At that time will be good rain.
1.­445

“ ‘This is to be done under Jyeṣṭhā.

1.­446
“ ‘Under Mūlā one should use
What grows from roots (mūla),
All tubers and yams,
All radishes and so on, and seeds.
1.­447
“ ‘Under Mūlā, whatever old loans one has,
Or whatever wealth one had at first,
Should be collected and kept in one’s savings,
And all in excellent form.290
1.­448
“ ‘All those medicinal sciences
That prescribe bathing in rivers
For women, boys, and girls,
Should be engaged under Mūlā. {M.92}
1.­449
“ ‘Harsh things are to be avoided,
And one should do auspicious things.
One should not organize, together with enemies,
Occasions of fermented drinks and alcoholic drinks.
1.­450
“ ‘Someone who is born at that time is rich,
Has many sons, and possesses capital (mūla).
One may predict that there will be
No loss or distress at that time.
One may foretell that the rain
At that time will be good rain.
1.­451

“ ‘This is to be done under Mūlā.

1.­452
“ ‘Under Pūrvāṣāḍhā one should
Create canals, lakes, ponds,
Water wells, cisterns,
And water reservoirs.
1.­453
“ ‘One should grow flowers,
Edible roots, and fruits.
One should prepare parks,
And one should invite mendicants.
Activities that are violent
Are to be avoided at that time.
1.­454
“ ‘One may foretell that there will be
No loss or distress at that time.
Someone who is born then is long lived,
Disposed to meritorious actions, and beautiful.
1.­455

“ ‘This is to be done under Pūrvāṣāḍhā.

1.­456
“ ‘Under Uttarāṣāḍhā one should
Not engage in actions of enmity.
One should have all clothes sewn,
And one should not put on new ones. [F.263.b] {M.93}
1.­457
“ ‘One should not seize or break things.
At that time building houses is to be avoided,
As should building stables for cattle.
One should then act in line
With the chiefs in the village
And in compliance with the king.
1.­458
“ ‘Someone born then is confident,
Disposed to assembly meetings,
Accomplished, and loyal to friends,
Speaks slowly, and is discerning.
1.­459
“ ‘One may predict that there will be
Either loss or distress.
One may foretell that the rain
At that time will be good rain.
1.­460

“ ‘This is to be done under Uttarāṣāḍhā.

1.­461
“ ‘Under Abhijit one should not
Worship the god Brahmā.
1.­462
“ ‘Under Śravaṇā one should not291
Engage in any activities of warfare.
One’s training in and rehearsal of music
Are accomplished before long.
1.­463
“ ‘One should have one’s ears pierced,
And the king should be anointed.
One should engage in all activities
Of the twice-born. {M.94}
1.­464
“ ‘One should make bali offerings
And cause the military troops to appear.
Someone born then is sagacious, healthy,
Strong, and disposed to ritual offerings.
1.­465
“ ‘One may foretell that the rain
At that time will be good rain.
When the moon is under Śravaṇā,
One will meet with loss.
1.­466

“ ‘This is to be done under Śravaṇā.

1.­467
“ ‘Dhaniṣṭhā is a swift asterism
Worshiped upon all activities.
Having learnt of it, a brahmin should bathe,
And he should anoint the king.
1.­468
“ ‘One should perform all the activities
Done by all the twice-born.
One should appoint foremen in the country
And group leaders for all the groups.
1.­469
“ ‘Someone born then is sagacious,
Reputable, very wealthy, and rich,
Has many children, and is gentle,
Disciplined, and great hearted.
1.­470
“ ‘One will meet with loss, distress, or harm
Due to affliction at that time.
One may know that the rain
At that time will be good rain.292
1.­471

“ ‘This is to be done under Dhaniṣṭhā.

1.­472
“ ‘Under Śatabhiṣā one should
Continually take medicine.
One should do work of repute,
And Atharvavedic activities are to be kept off.
1.­473
“ ‘One should put merchandise on sale,
And one should engage the liquor vendor. [F.264.a]
One should dig a water reservoir at that time,
And one should plant sesame and beans. {M.95}
1.­474
“ ‘One should engage boatmen
To set out for goods from overseas.
One should reclaim savings
And not incur expenses.
1.­475
“ ‘One should engage border guards,293
Doorkeepers, and scribes.
One should do medical work
And collect medicine.
1.­476
“ ‘One should either dig a treasure trove
Or make deposits into a treasure trove.
One should keep one’s wealth
And instruct in medical work.
1.­477
“ ‘One should hunt at that time.
One will meet with loss for a long time.
Someone who is born then is healthy,
Irascible, and disposed to having dreams.
One may foretell that the rain
At that time will be good rain.
1.­478

“ ‘This is to be done under Śatabhiṣā.

1.­479
“ ‘It is said that under Pūrvabhādrapadā
Cruel activities are to be avoided.
One may predict that there will be
No loss, harm, or distress.
1.­480
“ ‘Someone born at that time has long ears,294
Is very wealthy and always beloved among relatives,
Is very rich, commits no cruel actions,
And is without anger.
One may foretell that the rain
At that time will be tempestuous rain.
1.­481

“ ‘This is to be done under Pūrvabhādrapadā. {M.96}

1.­482
“ ‘Under Uttarabhādrapadā one should do
A long-life and prosperity ceremony,
And one should not go southward.
One should donate a town at that time.295
1.­483
“ ‘Someone born then is long lived,
Is reputable, and possesses wealth.
If one makes savings or expenses then,
One may find that it increases threefold.
One may foretell that the rain
At that time will be good rain.
1.­484

“ ‘This is to be done under Uttarabhādrapadā.

1.­485
“ ‘Under Revatī one should make use
Of jewels,296 silver, riches, and crops.
One should build storehouses,
And one should not prepare kiṇva.
1.­486
“ ‘One should make liquor,
Gold, and cow pens.
One should establish a herd of cows
And build a cow stable.
One should put on new clothes,
And one should wear gold.
1.­487
“ ‘Someone born then is a mendicant
And is disposed to giving, poor, and not spiteful.
He is one who always attends to his relatives
And who knows what is dharmic.
One may foretell that under Revatī
There is good rain and the occurrence of loss.
1.­488

“ ‘This is to be done under Revatī. [F.264.b] {M.97}

1.­489
“ ‘Under Aśvinī, men and women should be wedded,
And one should build a horse stable.
One should employ horses (aśva)
And chariots at that time.
1.­490
“ ‘Loans and employment should be arranged,
And one should plant seeds
And make use of carriages,
Tamed horses, and elephants.
1.­491
“ ‘One should take medicine,
And one should perform medical treatment.
Someone born then is sagacious, beautiful,
Fit to be a king, successful,
1.­492
“ ‘Healthy, strong, and brave
And has good fortune.
One may foretell that under Aśvinī
There will be good rain and the occurrence of loss.
1.­493

“ ‘This is to be done under Aśvinī.

1.­494
“ ‘When one knows it is at the three-starred Bharaṇī,
One should accomplish cruel actions.
One should choose and put on display
Servants (bhṛtya) and wage workers (bhṛtaka).
1.­495
“ ‘One should procure wages (bhṛti),
And one should not take a wife (bhāryā).
Someone who is born at that time
Is haughty, deceitful, dishonest, {M.98}
And lazy, knows the methods,
And is of wicked conduct and greedy.
1.­496
“ ‘There is suffering from wounds and sickness,
And one should avoid traveling.
One may foretell that the rain then
Is the work of great sages.
One should make an offering to appease
Yama, the deity of this asterism.297
1.­497
“ ‘Someone born then is of bad conduct,
Spiteful toward the gurus,
Hurtful toward others, and covetous
And interferes in the affairs of others.
1.­498

“ ‘This is to be done under Bharaṇī.

1.­499
“ ‘At the time of the twenty-seven asterisms,
Beginning with Kṛttikā and ending with Bharaṇī,
One should engage in the activity
That is in accord with the stars.
1.­500
“ ‘When in the middle of their course,
All crops, plants, and trees are stricken
Wherever there is an eclipse,
One should engage in everything that was spoken of
Regarding the activities during the asterisms.

“ ‘Thus I have given the lecture on the activities during the asterisms.

1.­501

“ ‘Dear Puṣkarasārin, there are four stable asterisms. Let me explain them. Please listen. They are the three Uttaras298 and Rohiṇī. One lives safely then. {M.99} At that time one should plant seeds, build one’s house, and anoint the king. One should do those other activities that one has spoken about. [F.265.a]

1.­502
“ ‘Then, even if it has thus been foretold
That there will be loss, distress,
Injury,299 or dispossession,
One will quickly become well.
1.­503
“ ‘Someone born then will be rich,
Knowledgeable, reputable,
Fortunate, very wealthy,
And a great yogin.
1.­504

“ ‘Dear Puṣkarasārin, there are four swift asterisms: Puṣya, Hastā, Abhijit, and Aśvinī. Under them a discerning person should do swift actions. One should recite the Vedas, perform mantras, depart and live abroad, and use cows and horses. At that time one should do all actions related to yoked animals, plants, and medicinal treatment. One should undertake an offering ritual for four months. Then, whether there is loss, distress, or injury, one will become well‍—so it should be said.

1.­505
“ ‘One should know
That someone born then is fortunate,
Reputable, very wealthy,
A king, a great yogin, a lord,
1.­506
“ ‘Very rich, very wealthy,
And thus greatly eminent,
A kṣatriya disposed to generosity,
Or a brahmin who is a ritual priest.
1.­507

“ ‘Dear Puṣkarasārin, there are five harsh asterisms:

1.­508
“ ‘Maghā, the three eastern ones,300
And Bharaṇī as the fifth.
There will then be no301 distress,
Loss, or physical harm.
1.­509

“ ‘So it should be said. There are six that start their conjunction with the moon at midnight: Ārdrā, Aśleṣā, Svātī, Jyeṣṭhā, {M.100} Śatabhiṣā, and Bharaṇī. They have nine parts, six segments, and two areas. Rohiṇī, Punarvasu, Viśākhā, and the three Uttaras302 are the ones that have two parts and fifteen areas. Kṛttikā, Maghā, Mūlā, and the three Pūrvas are the six that start their conjunction with the moon in the morning. Mṛgaśirā, Puṣya, Hastā, Citrā, Anurādhā, Śravaṇā, Dhaniṣṭhā, Revatī, and Aśvinī are the nine asterisms that start their conjunction with the moon in the afternoon, forming areas with a duration of thirty muhūrtas. Abhijit forms an area of five parts with a duration of an equal number of muhūrtas.303

1.­510

“ ‘Moreover, brahmin, there are auspicious muhūrtas, there are inauspicious muhūrtas, and there are muhūrtas that are both auspicious and inauspicious.304 During the occurrence of an auspicious muhūrta under an asterism, the asterism is resplendent. [F.265.b] During the occurrence of an inauspicious muhūrta, the asterism is not resplendent.305 During the occurrence of a muhūrta that is both auspicious and inauspicious, it is average.

1.­511

“ ‘Regarding the shortening and lengthening of day and night, the following is said: When during the first month of the rainy season there is the Puṣya asterism on the new moon and Śravaṇā on the full moon, the day has eighteen muhūrtas and the night has twelve muhūrtas.306 The sun descends at noon with a stick of sixteen fingers casting a shadow of half a finger.307 Āṣāḍhā308 leads the night, and the sun disappears under Mṛgaśirā.

1.­512

“ ‘When during the second month of the rainy season there is Maghā on the new moon and Bhādrapadā309 on the full moon, the day has seventeen muhūrtas and the night has thirteen muhūrtas.310 {M.101} The sun descends at a shadow of two fingers. Śravaṇā leads the night, and the sun disappears under Puṣya.

1.­513

“ ‘When during the third month of the rainy season there is Phalgunī on the new moon and Aśvinī on the full moon, the day has sixteen muhūrtas and the night has fourteen muhūrtas.311 The sun descends at a shadow of four fingers.312 Pūrvabhādrapadā leads the night, and the sun disappears under Maghā.

1.­514

“ ‘When during the fourth month of the rainy season there is Citrā on the new moon and Kṛttikā on the full moon, the day has fifteen muhūrtas and the night has fifteen muhūrtas.313 The sun descends at a shadow of six fingers.314 Aśvinī leads the night, and the sun disappears under Phalgunī.

1.­515

“ ‘When during the first month of winter there is Anurādhā on the new moon and Mṛgaśirā on the full moon, the day has fourteen muhūrtas and the night has sixteen muhūrtas.315 The sun descends at a shadow of eight fingers.316 Kṛttikā leads the night, and the sun disappears under Citrā.

1.­516

“ ‘When during the second month of winter there is Jyeṣṭhā on the new moon and Puṣya on the full moon, [F.266.a] the day has thirteen muhūrtas and the night has seventeen muhūrtas.317 The sun descends at a shadow of ten fingers.318 Mṛgaśirā leads the night, and the sun disappears under Viśākhā. {M.102}

1.­517

“ ‘When during the third month of winter there is Pūrvāṣāḍhā on the new moon and Maghā on the full moon, the day has twelve muhūrtas and the night has eighteen muhūrtas.319 The sun descends at a shadow of twelve fingers.320 Puṣya leads the night, and the sun comes up under Jyeṣṭhā.

1.­518

“ ‘When during the fourth month of winter there is Śravaṇā on the new moon and Phalgunī on the full moon, the day has thirteen muhūrtas and the night has seventeen muhūrtas.321 The sun descends at a shadow of ten fingers.322 Maghā leads the night, and the sun comes up under Āṣāḍhā.323

1.­519

“ ‘When during the first month of the hot season there is Uttarabhādrapadā on the new moon and Citrā on the full moon, the day has fourteen muhūrtas and the night has sixteen muhūrtas.324 {M.103} The sun descends at a shadow of eight fingers.325 Phalgunī leads the night,326 and the sun comes up under Śravaṇā.

1.­520

“ ‘When during the second month of the hot season there is Aśvinī on the new moon and Viśākhā on the full moon, the day has fifteen muhūrtas and the night has fifteen muhūrtas.327 The sun descends at a shadow of six fingers.328 Citrā leads the night, and the sun comes up in Uttarabhādrapadā.329

1.­521

“ ‘When during the third month of the hot season there is Kṛttikā on the new moon and Jyeṣṭhā on the full moon, the day has sixteen muhūrtas and the night has fourteen muhūrtas.330 The sun descends at a shadow of four fingers.331 Viśākhā332 leads the night, and the sun comes up in Kṛttikā.

1.­522

“ ‘When during the fourth month of the hot season there is Mṛgaśirā on the new moon and Uttarāṣāḍhā on the full moon,333 [F.266.b] the day has seventeen muhūrtas and the night has thirteen muhūrtas.334 At noon the sun begins its descent at a shadow of two fingers.335 Jyeṣṭhā336 leads the night, and the sun comes up in Puṣya.

1.­523

“ ‘Examining the whole year, all these asterisms are, according to their differences in muhūrtas, divided into divisions and subdivisions according to their conjunction with the new moon and the full moon, and it should be gathered whether it lacks a period (ūnarātra) or is complete with nights (pūrṇarātra). Then in the third year an intercalary month is added.337 In the sixth month the days and nights are the same. For six months the day increases, and for six months the night {M.104} increases. For six months the day becomes less, month by month. For six months the night becomes less, month by month. In the sixth month the muhūrtas are the same.

1.­524

“ ‘For six months the sun descends and moves to the north, and for six months it moves to the south. For six months the measure of water in the ocean increases and decreases.338 According to the course of the sun and the course of the moon, the water in the ocean339 and time increases. At this, one calculates, observes, and recalls‍—thus is this year set forth.

1.­525

“ ‘The moon, the sun, Rāhu, Śukra,340 Bṛhaspati, Śanaiścara, Aṅgāraka, and Budha341‍—these are the planets. Among them, Bṛhaspati remains constant for the entire year.342 Thus, Śanaiścara, Budha, Aṅgāraka, and Śukra move in circles.

1.­526

“ ‘Bharaṇī, Kṛttikā, Rohiṇī, and Mṛgaśirā‍—this is the first general circle. Ārdrā, Punarvasu, Puṣya, and Aśleṣā‍—this is the second general circle. Maghā, the two Phalgunīs, Hastā, and Citrā‍—this is the third general circle. Svātī, Viśākhā, and Anurādhā‍—this is the fourth general circle. Jyeṣṭhā, Mūlā, {M.105} and the two Āṣāḍhās,343 which are all harbingers of great perils‍—this is the fifth circle. Dhaniṣṭhā, Śatabhiṣā, the two Bhādrapadās, Revatī, Aśvinī, and Bharaṇī‍—this is the sixth general circle.344 [F.267.a] Whatever circle of asterisms presses on these planets during the year, it is the populace or beings connected with that asterism who are stricken‍—so it should be stated.

1.­527

345“ ‘There are twelves muhūrtas during the day that are stable, and twelve during the night. Six muhūrtas fluctuate. Which six? Nairṛta, Varuṇa, Vāyava, Bhargodeva, Raudra, and Vicārin‍—these are the six that fluctuate.346

1.­528

“ ‘In the whole month of Śrāvaṇa, when daytime consists of eighteen347 muhūrtas, at sunrise it is the muhūrta called Caturojas. Noon is between the muhūrtas Rohita and the muhūrta Bala.348 At sunset it is the muhūrta called Vicārin. In the night, which consists of twelve349 muhūrtas, at the sixth muhūrta, after the sun has set, it is the muhūrta called Nayamanas. At the end of the night it is the muhūrta called Ātapāgni.

1.­529

“ ‘In the whole month of Bhādrapada,350 when daytime consists of seventeen351 muhūrtas, at sunrise it is the muhūrta called Caturojas. At noon it is the muhūrta called Abhijita. {M.106} At sunset it is the muhūrta called Raudra . In the night, which consists of thirteen352 muhūrtas, when the sun has just set, it is the muhūrta called Vicārin. At midnight it is the muhūrta called Mahābhaya.353 At the end of the night it is the muhūrta called Ātapāgni.

1.­530

“ ‘In the whole month of Aśvayuja, when daytime consists of sixteen354 muhūrtas, at sunrise it is the muhūrta called Caturojas. Noon is between the muhūrta called Samudgata and the muhūrta called Abhijita. At sunset it is the muhūrta called Bhargodeva. In the night, which consists of fourteen355 muhūrtas, when the sun has just set, it is the muhūrta called Raudra. Midnight is between the muhūrta Abhijita and the muhūrta Bhīṣamāṇa. At the end of the night it is the muhūrta called Ātapāgni.

1.­531

“ ‘In the whole month of Kārttika,356 [F.267.b] when day and night have equal length, with daytime consisting of fifteen muhūrtas and the night consisting of fifteen muhūrtas, at sunrise it is the muhūrta called Caturojas. At noon it is the muhūrta called Saṃmukha. At sunset it is the muhūrta called Santata. {M.107} In the night, when the sun has just set, it is the muhūrta called Bhargodeva. At midnight it is the muhūrta called Abhijita. At the end of the night it is the muhūrta called Ātapāgni.

1.­532

“ ‘In the whole month of Mārgaśīrṣa,357 when daytime consists of fourteen muhūrtas, at sunrise it is the muhūrta called Caturojas. Noon is in between the muhūrtas Virata358 and Saṃmukha. At sunset it is the muhūrta called Varuṇa. In the night, which consists of sixteen muhūrtas, when the sun has just set, it is the muhūrta called Saṃtāna.359 Midnight is in between the muhūrtas Rākṣasa and Abhijita. At the end of the night360 it is the muhūrta called Ātapāgni.

1.­533

“ ‘In the whole month of Pauṣa,361 when daytime consists of thirteen muhūrtas, at sunrise it is the muhūrta called Caturojas. At noon it is the muhūrta called Virata.362 At sunset it is the muhūrta called Nairṛta. In the night, which consists of seventeen muhūrtas, when the sun has just set, it is the muhūrta called Varuṇa. At midnight it is the muhūrta called Rākṣasa. At the end of the night363 it is the muhūrta called Ātapāgni.

1.­534

“ ‘In the whole month of Māgha,364 when daytime consists of eighteen muhūrtas, at sunrise it is the muhūrta called Caturojas. Noon is in between the muhūrtas Sāvitra365 and Virata.366 At sunset it is the muhūrta called Vijaya.367 In the nighttime, which consists of eighteen muhūrtas, when the sun has just set, [F.268.a] it is the muhūrta called Nairṛta. Midnight is in between the muhūrtas Gardabha and Rākṣasa. At the end of the night,368 it is the muhūrta called Ātapāgni. {M.108}

1.­535

“ ‘As it is in Śrāvaṇa, so it is in Māgha. As it is in Bhādrapada, so it is in Phālguna. As it is in Aśvayuja, so it is in Caitra. As it is in Kārttika, so it is in Vaiśākha. As it is in Mārgaśīrṣa, so it is in Jyaiṣṭha. As it is in Pauṣa, so it is in Āṣāḍha.369 In this way one should know the course and movement of the asterisms.370 This is the first lecture on the movement of the asterisms.

1.­536

“ ‘In between the asterisms one should add or subtract according to night and day. As the day either decreases or increases, or whether it is for the entire month or half a month, on the second, sixth, ninth, twelfth, and fourteenth371 the day increases by a kalā, and the night decreases by a kalā.372

1.­537
373“ ‘There are four great kings
Through whom the earth remains stable:
Ativṛddhi,374 Viśuddhi,
Vardhamāna, and Pṛthakśravas.375
1.­538
“ ‘There are four great elements
That shake the earth:
Water, Indra, wind,
And the lord fire.
1.­539
“ ‘When there are three tremors
In a fortnight, or six in one month,
One may predict an enemy army coming,
When the earth shakes repeatedly. {M.109}
1.­540
“ ‘If there is an earthquake under Viśākhā,376 there is peril for ten days;
If under Jyeṣṭhā,377 there is peril for twelve days;
If under Āṣāḍhā,378 there is peril for twenty-five days;
If under Śravaṇā,379 there is peril for seventy-five days.
1.­541
“ ‘If under Bhādrapadā,380 there is peril for a hundred days;
If under Aśvayuj, it is held to be in the order of things.381
If in the month of Kārttika, there is peril for one and a half months.
If in the month of Mārgaśīrṣa, it is held to be in the order of things.382 [F.268.b]
1.­542
“ ‘If in the month of Pauṣa, there is peril for fifty-five days.
If in the month of Māgha, it is held that there is peril for a hundred days.
If in the month of Phālguna,383 there is peril for one and a half months.384
If in the month of Caitra,385 there is peril for thirty days.
As the result of the tremors of the earth,
An earthquake will occur.386
1.­543
“ ‘When during all months
The earth shakes repeatedly
And the trees thus quiver,
Or if the water shakes
And the leafy mountains shake,
Then one may predict peril. {M.110}
1.­544
“ ‘Cities, villages, pasture camps,
And whatever is inhabited at that time387
Quickly become deserted and bereft of people
And become the domain of wild animals.388
1.­545
“ ‘In five or ten years they turn into forests.
One should know that the quarters
All become uninhabited389
Once shaken by that earthquake.
1.­546
“ ‘When the earth shakes under Kṛttikā,
The villages or cities
Are to be left immediately,
For fire will burn their haystacks,
1.­547
“ ‘Black fire will rage through,
And workmen, storage places,
And houses will be reduced to ashes
Due to the destruction.
1.­548
“ ‘Those who were born, thrived,
And lived in that village
Will undergo calamity
Once shaken by that earthquake.
1.­549
“ ‘When the earth shakes under Rohiṇī,
All seeds will come to naught.
Crops will not grow fully,
And the harvest will be miserable. {M.111}
1.­550
“ ‘Women who are pregnant
Will suffer terrible miscarriages.
Befallen with the calamity of famine,
People will subsist on only a third portion.
1.­551
“ ‘Magnanimous kings,
The glorious, most excellent of men,
Will undergo tribulations
Once shaken by that earthquake.
1.­552
“ ‘When the earth shakes under Mṛgaśirā,
Plants and herbs will come to naught.
Physicians, those who are learned in the Vedas,
Water carriers, those who offer Soma,
1.­553
“ ‘And brahmins who have drunk Soma
And set off to the forest practicing austerities
Will undergo tribulations
Once shaken by that earthquake.
1.­554
“ ‘When the earth shakes under Ārdrā,
Milky trees will come to naught,
And food and drink will come to naught.
Travelers, elephant keepers,390 [F.269.a]
1.­555
“ ‘Well diggers, trench diggers,
And those who are wicked thieves
Will undergo tribulations
Once shaken by that earthquake.
1.­556
“ ‘When the earth shakes under Punarvasu,
Water carriers, hunters,
Duck trappers, carters,
Parakeets and mynas,
1.­557
“ ‘The young, churners,
Butchers, and conch traders
Will undergo tribulations
Once shaken by that earthquake. {M.112}
1.­558
“ ‘When the earth shakes under Puṣya,
Brahmins and leaders,
Merchants who travel far,
People in caravans,
1.­559
“ ‘Travelers, mountain dwellers,
And those who depend on them
Will undergo tribulations
Once shaken by that earthquake.
There will be hailstones raining down
And great damage to the crops.391
1.­560
“ ‘When the earth shakes under Aśleṣā,
All nāgas, serpents, and snakes,
Insects, ants, and dogs,
One-hoofed animals,
1.­561
“ ‘And doctors, poison makers,
And people living in caves
Will undergo tribulations
Once shaken by that earthquake.
1.­562
“ ‘When the earth shakes under Maghā,
The king will be in distress.
Śrāddha offerings, gatherings,
And festivals will come to naught.
Offerings and rituals for the gods
Will all come to naught at that time.
1.­563
“ ‘Those who are born and those grown up,
Others who are great paṇḍitas,
And musicians, too will all come to naught,
And those people who belong to high families
Will all undergo tribulations
Once shaken by that earthquake.
1.­564
“ ‘When the earth shakes under Pūrvaphalgunī,
The season will be upset.392 {M.113}
Those who delight in the Dharma, those in camps,
And those who subsist as toll collectors
Will all undergo tribulations
Once shaken by that earthquake.
1.­565
“ ‘When the earth shakes under Uttaraphalgunī,
Merchants traveling across continents,
Caravan leaders, those in camps,
Those who subsist on the arts and crafts, [F.269.b]
1.­566
“ ‘The peoples of Aṅga, Videha, Magadha,
And Nairṛta, and the totality of women
Will all undergo tribulations
Once shaken by that earthquake.
1.­567
“ ‘When the earth shakes under Hastā,
People who are potters,
Doctors, group leaders,
Ministers, army officers,
1.­568
“ ‘Tāramakas, nārapaṭas,
Vipsaras,393 and poachers
Will all undergo tribulations
Once shaken by that earthquake.
1.­569
“ ‘When the earth shakes under Citrā,
It is like the preceding one.394
1.­570
“ ‘When the earth shakes under Svātī,
Robbers, those of bad conduct, those who do harm,
Those who delight in those actions,
Those who plunder on request,395
1.­571
“ ‘And the people of the Himālayas, in the north,396
Who live on air and practice austerities
Will all undergo tribulations
Once shaken by that earthquake. {M.114}
1.­572
“ ‘When the earth shakes under Viśākhā,
Great mountains will break apart,
Harsh winds will blow with unwholesome hail,
And horsemen and travelers
Will all lose their strength‍—
They will undergo tribulations
Once shaken by that earthquake.397
1.­573
“ ‘When the earth shakes under Anurādhā,
There will be great misfortune for dacoits.
Rogues, gamblers,
Pickpockets,
1.­574
“ ‘The people of Andhra, those of Puṇḍra,
And the Pulindas will be in peril and unsettled,
And strong divisions between friends
Will occur among the population.
1.­575
“ ‘When the earth shakes under Jyeṣṭhā,
The king will be in distress.
Birds of prey, bulls,398
Beasts of prey, ferocious animals,
1.­576
“ ‘Those who act cruelly, the people of Śūrasena,
The Mallas, and the Bāhlīkas,
As well as those who are devoted to them,
Due to the quick adversity,
Will all undergo tribulations
Once shaken by that earthquake.
1.­577
“ ‘When the earth shakes under Mūlā,
Quadrupeds, bipeds,
Demons who take possession,
And beings who live in caves
Will all undergo tribulations
Once shaken by that earthquake.399 {M.115}
1.­578
“ ‘There will be little water for the crops,
And it will quickly make for famine.
Caves, mountains, and foundations (mūla)
Will then collapse into the earth. [F.270.a]
1.­579
“ ‘When the earth shakes under Pūrvāṣāḍhā,
For aquatic animals, fish, oysters,
Dolphins, crabs, crocodiles,
Makaras, turtles,
1.­580
“ ‘For the heads of castes and family lineages,
The wealthy and discerning,
And the twice-born,
There will be great peril.400
They will all undergo tribulations
Once shaken by that earthquake.
1.­581
“ ‘When the earth shakes under Uttarāṣāḍhā,
There is great misfortune for craftsmen.
Blacksmiths, master builders,
Tin workers, carpenters,
1.­582
“ ‘The poor and the destitute,
And the various kinds of artisans
Will all undergo tribulations
Once shaken by that earthquake.401
The houses of villages will be destroyed
Along with their movables and immovables.402
1.­583
“ ‘When the earth shakes under Vaiṣṇava, {M.116}
Teachers, erudite scholars,
Poets, experts in mantras,403
The Yugandharas,404 the people of Śūrasena,
The Abhirājas, the Paṭaccaras,
The Kiśaṭṭas,405 and the people of Śaradaṇḍa
Will all face what is undesired.406
1.­584
“ ‘When the earth shakes under Dhaniṣṭhā,
There will be great misfortune for the wealthy (dhanin).
Landlords, prominent townsmen,
The heads of guilds,
1.­585
“ ‘The formidable, the well off,
The Bhadrakāras, the Yugandharas,
The Pārikūlas, the Bhojyas,
And other good townsfolk
Will all undergo tribulations
Once shaken by that earthquake.
1.­586
“ ‘When the earth shakes under Vāruṇya,
There will be great misfortune for those by the water.
Elephants, horses, donkeys, and camels
Will be severely affected.
1.­587
“ ‘Likewise, the Sauvīrakas, the Madras,
The Bāhlīkas, the Kekayas,
Those living in wagons407 without fixed residence,
And those in Janasthāna will be stricken. {M.117}
1.­588
“ ‘When the earth shakes under Sāja,
Demons, murderers,
Shepherds,408 pig sellers,
And Sauvīras will be stricken. [F.270.b]
1.­589
“ ‘Those who live on trade,
Vaiśyas, Śūdras, Karītis,
Yavanas,409 the Mālavas, and so on,
As well as pickpockets, will all go to ruin.
1.­590
“ ‘When the earth shakes under Ahirbudhnya,410
There will be great misfortune for merchants.
Those who delight in the Dharma, siddhas,
Those who live on toll fees,
1.­591
“ ‘The Śibis, the Vatsas,411 the Vātsyas,
Kṣatriyas, those who descend from Arjuna,
And kings and archers from Sindhu
Will all be afflicted before long.
1.­592
“ ‘When the earth shakes under Revatī,
There will be a very violent war.
Villages will be massacred,
And village will destroy village.
1.­593
“ ‘Sailors living by the water,
The Ramaṭhas, the people of Bharukaccha,
The headmen of the Abhisāras,
And all armies will be struck by fire. {M.118}
1.­594
“ ‘When the earth shakes under Aśvinī,
There will be great misfortune for horses (aśva).
Villages will be massacred,
As brothers seek to kill brothers.
1.­595
“ ‘Those who are conceived then
And those who are born then
Will suffer uninterruptedly
For the next three years.
1.­596
“ ‘They will not be beautiful babies,
And they will not be embellishable people.412
Kings descending from Arjuna
Will assault each other for three years.
1.­597
“ ‘When the earth shakes under Bharaṇī,
There will be great misfortune for thieves.
Rogues, gamblers,
Pickpockets,
1.­598
“ ‘Those who deceive with a mirror,
Cheats, prison keepers,
Barbers, and bad people
Who engage in evil conduct
Will all be stricken at that time,
Once shaken by that earthquake.
1.­599
“ ‘If immediately after
The earth has trembled,
After an interval of a week,
413There is a majestic cloud, {M.119}
1.­600
“ ‘Thick, dark as black eyeshadow,
And resembling a great mountain,
Indra begins to rain down then,
As it is said by the great sages.
1.­601
“ ‘Being like harbingers of good fortune,
With Indra’s lightning bolt as victory banner,
Thunderclouds appear at dusk,
Obscuring the sun and the moon. [F.271.a]
1.­602
“ ‘Clouds resembling pomegranates
Appear in the sky at that time.
Then, having beheld such signs, one may know
That the quakes come with Indra;
This would be then the prediction
As it is given by great sages.
1.­603
“ ‘Then, in utter confidence,
One should sow all seeds,
And merchants should engage in commerce
Without any fear at that time.
Of all the earthquakes, the quakes
That come with Indra are commendable.
1.­604
“ ‘If immediately after
The earth has trembled,
After an interval of a week,
A cloud begins to cover the sky, {M.120}
1.­605
“ ‘And then a series of clouds arise
With the appearance of silk,
Moving progressively
In the western direction,
1.­606
“ ‘And clouds resembling dolphins,
Aquatic animals, fish, and makaras
Come to appear at dusk,
Obscuring the sun and the moon,
1.­607
“ ‘Then, having beheld such signs, one may know
That the quakes come with water;
This would then be the prediction
As it is given by great sages.
1.­608
“ ‘One should then plant seeds
In the higher lands, at mountain peaks,
In fields, and in groves,
Because in lower lands they will come to naught.
1.­609
“ ‘In mud, water, or dusty soil,
At that time they will come to naught.
Of all the earthquakes, the quakes
That come with water are commendable.
1.­610
“ ‘If immediately after
The earth has trembled,
After an interval of a week,
Terrible winds begin to blow,
1.­611
“ ‘Dusk appears tawny,
And the sun and moon are red,
Then, having beheld such signs, one may know
That the quakes come with wind. {M.121}
1.­612
“ ‘Therefore there is the proclamation,
As given by the great sages,
That a wise person should not leave home
And should guard himself at that time.
1.­613
“ ‘One should make a hiding place,
And one should build walls and dig trenches.
Being in conflict with neighbors,
Fear will arise among the people.
1.­614
“ ‘Of all the earthquakes,
Those that have the described qualities
Have been determined by people
To have come with wind.414
1.­615
“ ‘If immediately after
The earth has trembled,
After an interval of a week,
There are terrible showers of meteors,
1.­616
“ ‘Dusk has a red glow,
And the sun and the moon turn red, [F.271.b]
Then, having beheld such signs, it may be known
That the quakes come with fire.
1.­617
“ ‘Fire will burn kingdoms415
And any riches that have been saved.
Columns of smoke will appear,
And arms will be taken up violently.
1.­618
“ ‘The Vīṇā configuration will appear in the sky,
And it will not rain for nine months.
Of all the earthquakes, the quakes that come
With fire are the worst ones.
1.­619
“ ‘In the morning, kṣatriyas
And kings will be afflicted;416
At midday, horsemen, elephant riders,
Charioteers, and ministers. {M.122}
In the afternoon, cows, cattle,
Vaiśyas, and śūdras will be afflicted,
And at dusk,417 robbers and outcastes
Will be tormented.
1.­620
“ ‘In the first watch of the night,418
The communities of barbarians will be harmed.
At midnight, it will be
Women and eunuchs;
In the third watch of the night,
Those who live on agriculture, trade, and cow herding.
In the waxing half of the month,
Those who do savage work will be afflicted.
1.­621
“ ‘In the waning half of the month, brahmins and kṣatriyas
Who perform offering rituals will be tormented,
And those foremost in the Dharma,
Whose manner is pure,419 will be distressed.
One who has a gentle disposition
Toward the wise and learned‍—
That person is a brahmin with Vedic knowledge
Who is worthy of reverence by kings.420 {M.123}
1.­622
“ ‘The four courses of Bṛhaspati
Are the same as the auspicious actions,
The four courses of the sun
Are the same as the bright actions,
And the four courses of the moon
Are the same as brahmic action.

“ ‘This, dear Puṣkarasārin, is the lecture on predictions regarding earthquakes.421

1.­623

“ ‘Now, dear Puṣkarasārin, let me set forth the lecture on the occurrence of illness under the twenty-eight asterisms. Please listen.

1.­624
“ ‘If a woman or a man
Falls sick under Kṛttikā,
The illness will last for four days,
And after that they will be better.
1.­625
“ ‘Fire being the presiding deity at that time,
One should make a bali offering of curd.
Through this act of offering bali,
They will be cured of that illness. [F.272.a]
1.­626
“ ‘If a woman or a man
Falls sick under Rohiṇī,
The illness will last for five days,
And after that they will be better.
1.­627
“ ‘Prajāpati being the presiding deity at that time,
One should make a bali offering of fresh garlands.
Through this act of offering bali,
They will be cured of that illness.
1.­628
“ ‘If a woman or a man
Falls sick under Mṛgaśirā,
The illness will last for eight days,
And after that they will be better.
1.­629
“ ‘The moon being the presiding deity at that time,
One should make a bali offering of lentil broth.422
Through this act of offering bali,
They will be cured of that illness. {M.124}
1.­630
“ ‘If a woman or a man
Falls sick under Ārdrā,
The illness will last for ten days,
And after that they will be better.
1.­631
“ ‘Rudra being the presiding deity at that time,
One should make a bali offering of rice porridge.
Through this act of offering bali,
They will be cured of that illness.
1.­632
“ ‘If a woman or a man
Falls sick under Punarvasu,
The illness will last for eight days,
And after that they will be better.
1.­633
“ ‘The sun423 being the presiding deity at that time,
One should make a bali offering of fragrances and garlands.
Through this act of offering bali,
They will be cured of that illness.
1.­634
“ ‘If a woman or a man
Falls sick under Puṣya,
The illness will last only a little while,
And after five days they will be better.
1.­635
“ ‘Bṛhaspati being the presiding deity at that time,
One should make a bali offering of fragrances and garlands.
Through this act of offering bali,
They will be cured of that illness.
1.­636
“ ‘If a woman or a man
Falls sick under Aśleṣā,
There is no curative treatment,
But the Serpent is then the presiding deity.
1.­637
“ ‘If a woman or a man
Falls sick under Maghā,
The illness will last for eight days,
And after that they will be better.
1.­638
“ ‘The ancestors being the presiding deities at that time,
One should make a bali offering of khichri.424
Through this act of offering bali,
They will be cured of that illness.
1.­639
“ ‘If a woman or a man
Falls sick under Pūrvaphalgunī,
The illness will last for five days,425
And after that they will be better. {M.125}
1.­640
“ ‘Aryaman426 being the presiding deity at that time,
One should make a bali offering of fragrances and garlands.
Through this act of offering bali,
They will be cured of that illness. [F.272.b]
1.­641
“ ‘If a woman or a man
Falls sick under Uttaraphalgunī,
There is no curative treatment,
But Bhaga427 is then the presiding deity.
1.­642
“ ‘If a woman or a man
Falls sick under Hastā,
The illness will last for five days,
And after that they will be better.
1.­643
“ ‘The sun being the presiding deity at that time,
One should make a bali offering of fragrances and garlands.
Through this act of offering bali,
They will be cured of that illness.
1.­644
“ ‘If a woman or a man
Falls sick under Citrā,
The illness will last for eight days,
And after that they will be better.
1.­645
“ ‘Tvaṣṭṛ428 being the presiding deity at that time,
One should make a bali offering of ghee and mung beans.429
Through this act of offering bali,
They will be cured of that illness.
1.­646
“ ‘If a woman or a man
Falls sick under Svātī,
The illness will be afflictive
For twenty-five days.430
1.­647
“ ‘The wind being the presiding deity at that time,
One should make a bali offering of variegated garlands.
Through this act of offering bali,
They will be cured of that illness.
1.­648
“ ‘If a woman or a man
Falls sick under Viśākhā,
The illness will be a heavy one,
Lasting for nineteen days.431 {M.126}
1.­649
“ ‘Indra being the presiding deity at that time,
One should make a bali offering of fragrances and garlands.
Through this act of offering bali,
They will be cured of that illness.
1.­650
“ ‘If a woman or a man
Falls sick under Anurādhā,
The illness will last for half a month,
And after that they will be better.
1.­651
“ ‘Mitra432 being the presiding deity at that time,
One should make a bali offering with a bowl of ghee.
Through this act of offering bali,
They will be cured of that illness.
1.­652
“ ‘If a woman or a man
Falls sick under Jyeṣṭhā,
The illness will be an afflictive one,
Lasting for thirteen days.
1.­653
“ ‘Indra being the presiding deity at that time,
One should make a bali offering of fragrances and garlands.
Through this act of offering bali,
They will be cured of that illness.
1.­654
“ ‘If a woman or a man
Falls sick under Mūlā,
The illness will last for a month,
And after that they will be better.
1.­655
“ ‘Nairṛti433 being the presiding deity at that time,
One should make a bali offering of liquor and meat.434
Through this act of offering bali,
They will be cured of that illness.
1.­656
“ ‘If a woman or a man
Falls sick under Pūrvāṣāḍhā, [F.273.a]
The illness will be a very afflictive one,
Lasting for eight months.
1.­657
“ ‘Water being the presiding deity at that time,
One should make a bali offering of sesame khichri.
Through this act of offering bali,
They will be cured of that illness.
1.­658
“ ‘If a woman or a man
Falls sick under Uttarāṣāḍhā,
The illness will last for seven days,
And after that they will be better.
1.­659
“ ‘Viśva435 being the presiding deity at that time,
One should make a bali offering of rice porridge.
Through this act of offering bali,
They will be cured of that illness. {M.127}
1.­660
“ ‘If a woman or a man
Falls sick under Abhijit,
The illness will last for six months,
And after that they will be better.
1.­661
“ ‘Viṣṇu436 being the presiding deity at that time,
One should make a bali offering of whey.
Through this act of offering bali,
They will be cured of that illness.437
1.­662
“ ‘If a woman or a man
Falls sick under Śravaṇā,
The illness will be a heavy one,
Lasting for a full twelve months.
1.­663
“ ‘Viṣṇu being the presiding deity at that time,
One should make a bali offering of fragrances and garlands.
Through this act of offering bali,
They will be cured of that illness.
1.­664
“ ‘If a woman or a man
Falls sick under Dhaniṣṭhā,
The illness will be a heavy one,
Lasting for thirteen full months.
1.­665
“ ‘Vāsava being the presiding deity at that time,
One should make a bali offering of ghee and garlands.438
Through this act of offering bali,
They will be cured of that illness.
1.­666
“ ‘If a woman or a man
Falls sick under Śatabhiṣā,
It will last for eighteen days,
And after that they will be better.
1.­667
“ ‘Varuṇa being the presiding deity at that time,
One should make a bali offering of rice porridge.
Through this act of offering bali,
They will be cured of that illness.
1.­668
“ ‘If a woman or a man
Falls sick under Pūrvabhādra,
There is no curative treatment,
But Ahirbudhnya439 is then the presiding deity.
1.­669
“ ‘If a woman or a man
Falls sick under Uttarabhādra,440
The illness will last for seven days,
And after that they will be better. {M.128}
1.­670
“ ‘Aryaman441 being the presiding deity at that time,
One should make a bali offering of fragrances and garlands.
Through this act of offering bali,
They will be cured of that illness.
1.­671
“ ‘If a woman or a man
Falls sick under Revatī,
The illness will last for twenty-eight days,
And after that they will be better.
1.­672
“ ‘Pūṣa being the presiding deity at that time,
One should make a bali offering of fragrances and garlands.
Through this act of offering bali,
They will be cured of that illness.
1.­673
“ ‘If a woman or a man
Falls sick under Aśvinī,
The illness will be a very afflictive one,
Lasting for twenty-five days.442 [F.273.b]
1.­674
“ ‘Gandharva443 being the presiding deity at that time,
One should make a bali offering of barley meal.444
Through this act of offering bali,
They will be cured of that illness.
1.­675
“ ‘If a woman or a man
Falls sick under Bharaṇī,
There is no curative treatment,
But Yama is then the presiding deity.
A sagacious person should keep moral discipline,
Because consequently they will go to heaven.

“ ‘This, dear Puṣkarasārin, is the lecture on the occurrence of illness.445

1.­676

“ ‘Now, dear Puṣkarasārin, let me set forth the lecture on imprisonment and release. Please listen. {M.129}

1.­677

“ ‘Dear Puṣkarasārin, it should be said that if one is chained or imprisoned under Kṛttikā, one will be released after three days. If one is chained or imprisoned under Rohiṇī, one will be released after three days. If one is chained or imprisoned under Mṛgaśirā, one will be released after twenty-one days.446 If one is chained or imprisoned under Ārdrā, one will be released after half a month; if chained or imprisoned under Punarvasu, after seven days; under Puṣya, after three days; under Aśleṣā, after thirty days;447 under Maghā, after sixteen days; under Pūrvaphalgunī, after ten days; under Uttaraphalgunī, after seven days; under Hastā, after five days; under Citrā, after seven days; under Svātī, after ten days;448 under Viśākhā, after twenty-six days; under Anurādhā, after thirty-one days;449 under Jyeṣṭhā, after eighteen days;450 under Mūlā, after thirty-six days;451 under Pūrvāṣāḍhā, after fourteen days; [F.274.a] under Uttarāṣāḍhā, after fourteen days; under Abhijit, after six days;452 under Śravaṇā, after five days; under Dhaniṣṭhā, after twenty-eight days; under Śatabhiṣā, after eighteen days; under Pūrvabhādrapadā, after some time; under Uttarabhādrapadā, after thirteen days; under Revatī, after fourteen days;453 and under Aśvinī, after three days. It should be said that if one is chained or imprisoned under Bharaṇī, one will be released after three days.

“ ‘This, dear Puṣkarasārin, is the lecture on imprisonment and release.

1.­678

“ ‘Now, dear Puṣkarasārin, let me set forth the lecture on birthmarks. Please listen.454

1.­679
“ ‘If a woman has a birthmark on the crown of her head
That is subtle and smooth and has the color of a pink lotus,455
It is said that she will have a king as her husband
If she has a beauty spot above the breasts.456 {M.130}
1.­680
“ ‘If a woman has a birthmark on her forehead
That is subtle and has the color of black eyeshadow,
She will have an army general as her husband
If she has a beauty spot between the breasts.
1.­681
“ ‘If she has a mole between the brows,
They say that young woman is of bad conduct.
She will come to have five husbands
If she has a beauty spot within her navel.457 {M.131}
1.­682
“ ‘If she has a birthmark on her cheek,
They say that the young woman
Is liable to experience sorrow458
If she has a beauty spot amid her body hair.
1.­683
“ ‘If she has a mole on her ear,
They say that the young woman is learned.
She is erudite and possesses knowledge459
If she has a beauty spot on her lower back.
1.­684
“ ‘If she has a mole on her upper lip,
They say that the young woman is dishonest.
She will have a miserable married life
If she has a beauty spot on her thigh. {M.132}
1.­685
“ ‘If she has a mole on her lower lip,
They say that the young woman is of bad conduct. [F.274.b]
She gets plenty of sweet food and drink
If she has a beauty spot on her private parts.
1.­686
“ ‘If she has a mole on her chin,460
They say that the young woman is of bad conduct.
She gets plenty of sweet food and drink
If she has a second beauty spot on her private parts.461

“ ‘This, dear Puṣkarasārin, is the lecture on birthmarks.

1.­687

“ ‘Now, dear Puṣkarasārin, let me set forth the lecture on the qualities of being born under an asterism.462 Please listen.

1.­688
“ ‘A person born under Kṛttikā
Will be ardent, kindly daring,463
Brave, fierce, and someone
Who speaks kindly.
1.­689
“ ‘A person born under Rohiṇī
Will be wealthy, righteous,
Vigorous, resolute, brave, and firm,
And they will always have happiness. {M.133}
1.­690
“ ‘A person born under Mṛgaśirā
Will be gentle, charming,
Beautiful, and particularly
Loved by women.
1.­691
“ ‘A person born under Ārdrā
Will be violent natured, fierce,
Very talkative,464 engaged in savage actions,
And a great lord over many hundreds.465
1.­692
“ ‘A person born under Punarvasu
Will be undesirous, intelligent,
Disposed to the Dharma,
And short tempered.
1.­693
“ ‘A person born under Puṣya
Will be a radiant brahmin,
A kṣatriya, a king,
Or a revered vaiśya or śūdra.
1.­694
“ ‘A person born under Aśleṣā
Will be hot tempered, irascible,
Cruel, a bad person, and fierce‍—
So may one foretell everything.
1.­695
“ ‘A person born under Maghā
Will be very discerning, will perform śrāddha,
And will have a lot of good fortune,
Riches, grains, and enjoyments.
1.­696
“ ‘A person born under Pūrvaphalgunī
Will be disposed to having a mind
That is unrighteous and will be someone
Who violates the wife of his guru.466
1.­697
“ ‘A person born under Uttaraphalgunī
Will have enjoyments,
Divine knowledge,
And good fortune.
1.­698
“ ‘A person born under Hastā
Will be pure natured and courageous,
Will eat soft food, will lead an army,
And will not engage in stealing.467 [F.275.a]
1.­699
“ ‘A person born under Citrā will have bright eyes (citrākṣa),
Will be a dazzling storyteller (citrakathākara),
Will be beautiful, will have many women,
And will be disposed to what is diverse (citraśīla). {M.134}
1.­700
“ ‘A person born under Svātī
Will be celebrated among friends,
Will be discerning, gentle, and fond of drinking,
And will make friends and be thoughtful.
1.­701
“ ‘A person born under Viśākhā
Will be radiant, very wealthy,
Brave, courageous, and dexterous,
And they will have good fortune.
1.­702
“ ‘A person born under Anurādhā
Will have friends and be magnetic.
They will be pure and grateful
And have a righteous nature.
1.­703
“ ‘A person born under Jyeṣṭhā
Will have friends, overcome all,
Delight in archery,
And be fond of women.
1.­704
“ ‘A person born under Mūlā
Will be ungrateful and unrighteous.
They will have firm courage
And commit bad deeds.
1.­705
“ ‘A person born under Pūrvāṣāḍhā
Will be selfish and have distracted senses.
They will be fond of fish and meat
And will be someone who kills.
1.­706
“ ‘A person born under Viśvadeva468
Will be empathetic, generous,
Consummate in knowledge,
Kind-hearted, and certain.
1.­707
“ ‘A person born under Śravaṇā
Will be a teacher, a composer of treatises,
Trustworthy, attentive to his duties,
Long lived, and prosperous.
1.­708
“ ‘A person born under Dhaniṣṭhā
Will have an unsteady mind
And manifold possessions
And will harbor doubts about everything. {M.135}
1.­709
“ ‘A person born under Vāruṇya
Will be disposed to hatred.
They will be someone
Who speaks ill everywhere.469
1.­710
“ ‘A person born under Pūrvabhādrapadā
Will have good conduct and virtue.
They will be grateful
And talkative.
1.­711
“ ‘A person born under Uttarabhādrapadā
Will be discerning and sagacious.
They will have many children and much wealth
And be disposed to the Dharma.
1.­712
“ ‘A person born under Revatī
Will be righteous and serve their relatives.
They will be poor, have little wealth,
And always be giving and unenvious.470
1.­713
“ ‘A person born under Aśvinī
Will be very discerning.
They will be liked by many people.
They will be brave and have good fortune.
1.­714
“ ‘A person born under Bharaṇī
Will be of evil conduct, undiscerning, [F.275.b]
Lustful, desirous of giving,
And one who lives off others.

“ ‘This, dear Puṣkarasārin, is the lecture on the qualities of being born under an asterism.471 {M.203}

1.­715

“ ‘Moreover, great brahmin, I can veridically turn this mind to recollecting, knowing, and directly realizing past lives. I can fully recollect numerous past lives.

1.­716

“ ‘You may be having doubts or uncertainty, brahmin, thinking it was someone else who at that time, at that moment, was Brahmā, preeminent among gods. But it should not be seen in this way. It was I who, at that time, at that moment, was Brahmā, preeminent among gods. Then, having passed away, I was Indra Kauśika. Then, having passed away, I was the brahmin Araṇemi Gautama. Then, having passed away, I was the great sage named Śvetaketu. Then, having passed away, I was the paṇḍita Śuka. It was I who then divided the Vedas into four, {M.204} namely, Puṣya of the Ṛgveda branch, Paṅkti of the Sāmaveda branch, the twenty-one schools of the Yajurveda branch, and Kratu of the Atharvaveda branch.

1.­717

“ ‘You may be having doubts or uncertainty, brahmin, thinking it was someone else who at that time, at that moment, was the great sage named Vasu. But it should not be seen in this way. It was I who, at that time, at that moment, was the great sage named Vasu. It was I who obtained Takṣaka’s maiden daughter as my wife. Having become completely impassioned, I lost my miraculous power and strayed from the meditative absorptions. I reproached myself and on that occasion uttered the verse:

1.­718
Oṃ bhūr bhuvaḥ svaḥ |
Tatsavitur vareṇyaṃ bhargo devasya dhīmahi |
Dhiyo yo naḥ pracodayāt ||
1.­719

“ ‘Therefore I say to you, brahmin, that it is a mere commonplace notion of people to speak of “brahmin,” “kṣatriya,” “vaiśya,” or “śūdra.” This is in fact one‍—all this is one and the same. So please grant your daughter Prakṛti as wife for my son Śārdūlakarṇa. I will bestow on you whatever dowry you have in mind.’ [F.276.a]

1.­720

“Having heard these words from the outcaste king Triśaṅku, the brahmin Puṣkarasārin said:

1.­721
“ ‘Being the lord, versed in the Vedas, superior,
There is no one who is better than you.
You are the same as great Brahmā
In all the worlds with their gods. {M.205}
1.­722
“ ‘Dear sir, to your son I give my daughter Prakṛti,
Who is endowed with ethics, appearance, and virtues.
May the two of them, Śārdūlakarṇa and fine Prakṛti,
Be happy together‍—it is much to my delight!’472
1.­723

“At this point, the five hundred brahmin youths loudly erupted in a great uproar: ‘Dear teacher, please do not approve of a matrimonial bond between brahmins learned in the Vedas and an outcaste! It is not proper, dear teacher, for brahmins learned in the Vedas to forge a matrimonial bond with an outcaste!’

1.­724

“The brahmin Puṣkarasārin then reprimanded them, putting an end to the uproar, as he spoke on this matter with a verse:

1.­725
“ ‘It is like this: what Triśaṅku has been saying
Is true, accurate, real, truthful, certain, and sound.’ {M.206}
1.­726

473“When the brahmin Puṣkarasārin had put an end to the brahmin youths’ great uproar, he said to the outcaste king Triśaṅku, ‘This great man, dear Triśaṅku, made of the four great elements, has been arranged by Brahmā, lord of this Sahā world, of whom:

1.­727
“ ‘The starry firmament is his head,
The vault of the sky is his belly,
The mountains are his thighs,
And the earth’s surface his feet,
1.­728
“ ‘The sun and the moon are his eyes,
The grasses and trees his body hair,
The ocean are his excrements,
The rivers are his urine,
1.­729
“ ‘And the rains are his tears.
This is Brahmā, lord of this Sahā world,
And you are the supreme knower‍—
It is just as you have been telling me.
1.­730

“ ‘Now, dear Triśaṅku, what has been said here? One must clearly examine the particular characteristic.474 They come into existence due to the deed that is done by a father and a mother; being enticed by the desire for pleasure…475

1.­731
“ ‘Beings go into a well-pregnant womb‍—
No human being comes by itself. [F.276.b]
In all castes people are given birth to‍—
There is no one who is born from the wind.
One must recognize the actual nature in the world.
Who then are brahmins, kṣatriyas, vaiśyas, śūdras?
1.­732
“ ‘Everywhere there are people who are one eyed, crooked,
Lame, or suffering from leprosy, vitiligo,476 or epilepsy, {M.207}
There are those who are dark, who are fair, and who are dusky‍—
People are thus distinguished from one another.
1.­733
“ ‘But they all have bones, skin, nails, flesh,
Sorrow, happiness, excrements, and urine,
And there is no difference in the sense faculties‍—
Therefore the four caste categories do not exist.
1.­734
“ ‘If a twice-born attained passage
To heaven by means of mantras,
Then dark or bright actions
Would not bear any fruit.
1.­735
“ ‘Since dark or bright actions
Indeed come to bear fruit,
One sees their karmic ripening
Among the five states of rebirth.’
1.­736

“Having been defeated there among the hundreds of brahmin youths by the greatly renowned outcaste king Triśaṅku, the brahmin Puṣkarasārin said, ‘A brahmin he is, the outcaste king named Triśaṅku.477 For you were Brahmā and Indra Kauśika. You were Araṇemi Gautama. You were Śvetaketu and the paṇḍita Śuka. The Vedas were promulgated as fourfold by you. You were the lord Vasu, the greatly renowned royal sage.

1.­737
“ ‘You are in possession of supreme knowledge,
You are fully accomplished in all disciplines,
And you are superior, distinguished, and supreme in the world,
For you are in possession of knowledge and conduct.
1.­738
“ ‘To you I give my immaculate daughter Prakṛti,
Who is endowed with ethics, appearance, and virtues.
May the two of them, Śārdūlakarṇa and fine Prakṛti,
Be happy together‍—it is much to my delight!’ {M.208}
1.­739

“Having taken a golden pitcher filled with water, the brahmin joyfully poured it out and offered his daughter with the water, declaring, ‘May this maiden Prakṛti be the wife of Śārdūlakarṇa.’478 [F.277.a]

1.­740

“The outcaste king was overjoyed.479 After having arranged the marriage of his son, he returned to his city480 with renown and ruled over his kingdom according to the Dharma.481

1.­741

“You may be having doubts or uncertainty, monks, or you may feel unsure, thinking it was someone else who at that time, at that moment, was the outcaste king named Triśaṅku. But it should not be seen in this way. It was I who at that time, at that moment, was the outcaste king named Triśaṅku. Monks, you may be thinking it was someone else who at that time, at that moment, was the outcaste prince named Śārdūlakarṇa. But it should not be seen in this way. It was the monk Ānanda who at that time, at that moment, was the outcaste prince named Śārdūlakarṇa. You may be thinking that it was someone else who at that time, at that moment, was the brahmin named Puṣkarasārin. But it should not be seen in this way. It was the monk Śāriputra who at that time, at that moment, was the brahmin named Puṣkarasārin. You may be thinking that it was someone else who at that time, at that moment, was the brahmin Puṣkarasārin’s maiden daughter named Prakṛti. But it should not be seen in this way. It was the nun Prakṛti who at that time, at that moment, was the brahmin Puṣkarasārin’s maiden daughter named Prakṛti. It is she who now, {M.209} because of that affection, because of that love, followed the monk Ānanda wherever he went, who stood behind Ānanda wherever he stood, standing silently at the door at whatever house he entered for alms.”

1.­742

Then, in that connection, on that matter, on that occasion, the Blessed One spoke this verse:

1.­743
“It is due to a past lifetime together482
And due to kindness in the present.
It is because of this that love arises,
Like a lily in the water.483
1.­744

“Therefore, monks, in order to directly realize the four truths of the noble ones that have not yet been directly realized, I call for utmost diligence and intense fervor.484 One should apply enthusiasm and undeterredness with mindfulness, full awareness, and heedfulness. [F.277.b] In order to swiftly485 and directly realize these four truths of the noble ones that have not yet been directly realized‍—the truth of the noble ones on suffering, the truth of noble ones on the origin of suffering, the truth of the noble ones on cessation, and the truth of the noble ones on the way leading to cessation‍—one should apply utmost intense fervor, diligence, effort, enthusiasm, and undeterredness with mindfulness, full awareness, and heedfulness.” {M.210}

1.­745

When this discourse on the Dharma was being spoken, the minds of sixty monks were liberated from the contaminants, no longer clinging. And for many śrāvakas, brahmins, and householders there arose the dustless and stainless Dharma eye.486

1.­746

This is what the Blessed One said.487 Elated, the monks, King Prasenajit of Kauśala, the people of Śrāvastī, and the world with its brahmins, householders, gods, nāgas, yakṣas, asuras, garuḍas, kinnaras, mahoragas, and gandharvas rejoiced at what the Blessed One had spoken.488

1.­747

This concludes the noble sūtra about Śārdūlakarṇa.


c.

Colophon

c.­1

Translated by the Indian preceptor-monk Ajitaśrībhadra and the chief editor-translator Sengkar monk Śākya Ö.


ab.

Abbreviations

AN Aṅguttara Nikāya. Pali Text Society edition.
BHSD Buddhist Hybrid Sanskrit Dictionary by Franklin Edgerton.
DN Dīgha Nikāya. Pali Text Society edition.
M Mukhopadhyaya 1954.
MN Majjhima Nikāya. Pali Text Society edition.
Sn Suttanipāta. Pali Text Society edition.
Taishō Taishō shinshū daizōkyō 大正新脩大藏經. Edited by Takakusu Junjirō 高楠順次郎 and Watanabe Kaikyoku 渡邊海旭. 100 vols. Tokyo: Taishō issaikyō kankōkai 大正 一切經刊行會, 1924–35.

n.

Notes

n.­1
On the topic of caste in the Buddhist tradition, see De Jong 1988, Eltschinger 2012, and Silk 2020.
n.­2
For a detailed analysis of these Buddhist philosophical arguments against caste, see Eltschinger 2012.
n.­3
It should be noted here that there are several suttas in the Pali canon in which Ānanda emerges from the situation quite differently, perhaps because they depict events that occurred after Ānanda had become an arhat. In the Bhikkhunī Sutta (AN II 145–46), for example, at Kosambī a certain nun, under the false pretense of being ill, asks for Ānanda to visit her. When Ānanda arrives and finds the nun lying in her bed with her robes seductively arranged, he calmly teaches her on giving up craving and desire, at which point she immediately confesses her transgression, which is expressed in much the same way as Prakṛti’s confession in The Exemplary Tale of Śārdūlakarṇa.
n.­4
Incidentally, Śrāvastī is the setting for several accounts of caste rigidity in the suttas of the Pali canon. See, e.g., the Vasala Sutta in the Suttanipāta (Sn 21–25).
n.­5
For further references, see Mukhopadhyaya 1954, pp. x–xi.
n.­6
See DN I 87ff., DN I 235, MN II 200ff., and Sn 594.
n.­7
This expression could also be rendered as “commonplace designation,” in reference to such Buddhist epistemological thinkers as Dharmakīrti, who explain sāmānya[lakṣaṇa] as an unreal conceptual generality or universal that the mind superimposes on real particulars. It seems, in fact, that sāmānyasaṃjñā is an expanded Sanskritization of the Pali samaññā (“designation”), the term used in the Vāseṭṭha Sutta (Sn 108), for instance, and whose Sanskrit equivalent is actually samājñā.
n.­8
This attribution to Aśvaghoṣa is doubtful, however, in view of the fact that the Chinese translation ascribes the text to Dharmakīrti, the well-known Buddhist epistemologist who taught at Nālandā during the sixth or seventh century. See De Jong 1988, pp. 426–27 for a brief discussion on the uncertainty of both attributions. For a full edition and translation of the Vajrasūcī, see Mukhopadhyaya 1960.
n.­9
For a discussion of the historical place of the astrological ideas presented in The Exemplary Tale of Śārdūlakarṇa, see Kotyk 2018, pp. 151–54.
n.­10
See The Chapter on Going Forth (Toh 1, ch 1) for the full story of Śāriputra’s origins.
n.­11
For an overview, see Zinkgräf 1940.
n.­12
This attribution to An Shigao has been questioned by some scholars, who instead place the text in the third or fourth century on account of the idiom of the translation. See Karashima and Vorobyova-Desyatovskaya 2015, p. 257, n. 148.
n.­13
For an English translation of this version, see Mukhopadhyaya 1954, pp. 213–17.
n.­14
A full translation in Tibetan, made from Chinese in the eighteenth century, is included in the Narthang, Urga, and Lhasa Kangyurs, but not in the Degé. For this episode see Lhasa Kangyur, (mdo sde, wa), F.386.b ff.
n.­15
For an English translation, see Giebel 2015. As noted by Giebel (p. 31), the attribution of this translation to Zhi Qian has been questioned by the Japanese scholar Tomojirō Hayashiya on the basis of the translation idiom and the records of the Chinese scriptural inventories. Hayashiya instead argues that this translation was made by an as-yet-unidentified translator during the second half of the fifth century or later, after the time of Kumārajīva (344–413 ᴄᴇ).
n.­16
Cf. Kotyk 2018, p. 152.
n.­17
See Bronkhorst 2016 and Joseph 2018, especially the epilogue.
n.­18
For a useful overview of the shared and added chapters, see Mukhopadhyaya 1967, pp. 61–64. Some of the added chapters are summarized in Sharma 1992.
n.­19
These manuscript fragments were discovered during the nineteenth century in a place called Kugiar, now known as Kekeya, which lies on the southern rim of the Tarim Basin in present-day Xinjiang province, China. Only recently were they put together in a complete edition, for which see Miyazaka et al. 2015. Because this more Prakritic version of the text differs quite significantly from the Nepalese Sanskrit version and the Tibetan translation, we have made only very occasional reference to it.
n.­20
The Tengyur contains a related text titled An Explanation of the Nature of the Planets and Astrological Houses Found in [the Life Story of] Ārya Śārdūlakarṇa (Arya SardulakarNa’i nang nas ’byung ba gza’ dang rgyu skra gyi rang bzhin bshad pa), which consists of a short commentary of just over thirty pages on the astrological section of the Śārdūlakarṇāvadāna. This text is not mentioned in the Tōhoku catalog, but it is found in the Technology and Arts (bzo rig pa) section of the Degé and other Tengyurs and has been newly labeled by 84000 as Toh 4321a.
n.­21
NGMPP A 38-14.
n.­22
For ease of reference, we have provided the page numbers to Mukhopadhyaya’s Sanskrit edition within the text of the translation with the siglum [M.].
n.­23
See Burnouf 1844, pp. 183–87. For a recent English translation, see Burnouf 2010, pp. 222–25.
n.­24
See Zinkgräf 1940, pp. 126–27.
n.­25
Many renditions of this piece can be found on YouTube. See for example this 2018 performance at Visva-Bharati University in Shantiniketan (accessed March 2, 2024).
n.­26
The Sanskrit manuscript kept at the Asiatic Society of Bengal (one of the two Nepalese Sanskrit manuscripts included in Mukhopadhyaya’s edition) starts with oṃ namo ratna­trayāya (“Om. Homage to the Three Jewels!”
n.­27
The Tibetan translation lacks a rendering of the Sanskrit pāsyāmi (“I would like to drink”), but the Sanskrit reading here is supported by both Chinese translations.
n.­28
The extant Sanskrit manuscripts again contain the verb pāsyāmi (“I would like to drink”), but here both the Tibetan and the Chinese translations lack an equivalent rendering.
n.­29
We have followed the Tibetan reading der song ste phyin nas, on the basis of which Hiraoka (2010, p. 54) has rightly proposed emending the Sanskrit edition to tenopasaṃ­krāntaḥ | upasaṃ­kramya.
n.­30
While in the Degé Kangyur we find the phrase dpyod kyis (“through your thinking”), and in the Narthang Kangyur spyod kyis (“through your practice”), the Stok Kangyur lacks any such phrase, which is in agreement with the extant Sanskrit manuscripts and the Chinese translations.
n.­31
The Tibetan lacks a rendering of the Sanskrit vocative putri (“my child”).
n.­32
We have followed the Tibetan dge sbyong gau ta ma ni ’dod chags dang bral ba thams cad zil gyis gnon zhes thos so, except that we have understood the underlying verb śrūyate (“I have heard”) as only applying to the statement that the ascetic Gautama is free from desire. The reading of the extant Sanskrit manuscripts vītarāgasya punaḥ sarva­mantrān abhi­bhavanti is faulty, and in his edition Mukhopadhyaya (1954, p. 2) has tried to emend this by adding mantrāḥ after vītarāgasya. However, we do not find any mention of mantras here in either the Tibetan or the Chinese translations. Hiraoka (2010, p. 54) has pointed out that Cowell’s (1886) emendation to vītarāgas sa does not work given the plural ending of the verb, and he has therefore opted for Mukhopadhyaya’s reading. It seems to us, however, that the plural verb is more likely to be a later, erroneous scribal emendation. The Tibetan rendering suggests vītarāgaś ca punaḥ sarvam abhibhavati as the underlying Sanskrit reading, or perhaps sarvasattvān instead of sarvam, as this is what seems to underlie 一切眾生 in Dharmarakṣa’s Chinese translation.
n.­33
The Tibetan has rendered the Sanskrit madhye gṛhāṅganasya (“in the middle of the courtyard”) as khang pa’i dbus (“in the middle of the house”).
n.­34
The Tibetan transliteration of this spell is clearly faulty, so we have tried to reconstruct the underlying Sanskrit form of the spell on the basis of the readings found in the extant Sanskrit manuscripts (in which the spell contains several added words). It can be translated as follows: “O stainless one, immaculate one, saffron one, good-minded one! O lightning, by which you are bound! According to wish, the god rains, strikes lightning, and thunders forth so as to make the great king’s perplexity increase toward gods, humans, and gandharvas. O gods of celestial bodies with flaming tails, O gods of celestial bodies that are tailless, I offer oblations so that Ānanda comes and proceeds! Svāhā!” Hiraoka (2010, p. 54) has followed Mukhopadhyaya’s emendation of the extant Sanskrit buddho to baddhā, but to us baddho seems in better agreement with the Tibetan ban dho and the transliteration 非頭 in Dharmarakṣa’s Chinese translation.
n.­35
The Tibetan lacks a rendering of the Sanskrit sayyām (“bed”) and has translated prajñapaya (“prepare”) as shes par gyis shig (“you should know”).
n.­36
All the extant Sanskrit manuscripts read anīti (“freedom from calamity”), which is also the underlying reading of the Tibetan transliteration. In his Sanskrit edition, Mukhopadhyaya (1954, p. 3) has emended this to sunītiḥ (“good conduct”), apparently on the basis of Dharmarakṣa’s Chinese translation. Zhi Qian’s translation, however, reads the same as the Sanskrit and the Tibetan. We see no reason for Mukhopadhyaya’s emendation when anīti, to be understood as an-īti (“non-calamity”), makes good sense.
n.­37
This entire “utterance of truth” (Skt. satyavākya) has been transliterated in the Tibetan translation, but the rendering found in the different Kangyurs shows several mistakes and elisions. We have therefore followed the extant Sanskrit manuscripts, which appear to have correctly preserved this verse and whose readings everywhere seem to underlie the Tibetan transliteration (including taṃ at the beginning of the third line, which Mukhopadhyaya has emended to tad in his edition). The full utterance can be translated as follows: “May there be stability, freedom from ruin, freedom from calamity, and well-being for all living beings!
“A clear lake without blemish, calm and without peril all around,
Where calamities, perils, and disturbances become pacified‍—
To that, indeed, gods and fully accomplished yogins pay homage.
By this utterance of truth may the monk Ānanda be well!”
n.­38
The Tibetan ’jig rten na sngags mthu dang ldan pa’i sngags gang yin pa indicates that the Sanskrit mantrāḥ (“mantras”) was rendered twice. We have followed the reading of the extant Sanskrit manuscripts mantrāḥ sarvalokasya prabhavanti.
n.­39
The Tibetan adds bcom ldan ’das la tshe dang ldan pa kun dga’ bo la bka’ stsal ba (“The venerable Ānanda then asked the Blessed One about the incident”), but this does not have an equivalent either in the extant Sanskrit manuscripts or in the Chinese translations.
n.­40
The Tibetan lacks a rendering of “Śākyamuni.”
n.­41
We have reconstructed the mantra according to the form that underlies the Tibetan transliteration, which, despite several omissions and misplacements of syllables, largely agrees with the transliteration found in Zhi Qian’s Chinese translation. Several of the readings in the Tibetan transliteration are also confirmed by what seems to be the oldest Nepalese Sanskrit manuscript of the text (NGMPP A 38-14). The mantra can be translated as follows: “Aṇḍare, paṇḍare! O bracelet, O one on the forearm, O one whose neck has a string, O lady of kin, contain the poison! Cili mili! When inclined to grant according to what is bestowed, O lord of globes, make the boil dissolve!” It may be noted that the mantra is longer than the initial six syllables of aṇḍare paṇḍare, a combination of words that often figures at the beginning of such protective mantras. After paṇḍare, which is somehow lacking in the Tibetan transliteration, the extant Sanskrit manuscripts add karaṇde or kāraṇde, probably due to the influence of equivalents in similar protective mantras in the Mahā­māyūrīvidyārājñī (see The Queen of Incantations: The Great Peahen, 2023) and the Mahā­sāhasra­pramardanī (see Destroyer of the Great Trichiliocosm, 2016). See also Strauch 2014, pp. 75–81. In addition, these later Nepalese manuscripts include an entire string of words between cili mili and sātinimne, which has been adopted by Mukhopadhyaya in his edition (1954, p. 5).
n.­42
The extant Sanskrit manuscripts add pari­bhāṣaṇārho romaha­rṣaṇena romaha­rṣaṇārhaḥ punar eva mucyate (“If one is to be reprimanded, one will be released with having one’s hair standing on end; if one is to have one’s hair standing on end, one will again be released from that”). Both the Tibetan and the Chinese translations, however, lack an equivalent for this.
n.­43
The Tibetan lacks a rendering of the Sanskrit sāsurāyām (“with their asuras”), which has an equivalent rendering in both Chinese translations.
n.­44
The extant Sanskrit manuscripts read śiraḥsnātā (“washed her head”), but the Chinese translations agree with the Tibetan.
n.­45
The extant Sanskrit manuscripts add āyuṣmantam ānandam āmantrayamāṇā (“trying to speak to the venerable Ānanda”), which has no equivalent either in the Tibetan or Chinese translations.
n.­46
The Tibetan adds de nas gdol ba’i bu mo gzugs bzang mo tshe dang ldan pa kun dga’ bo’i phyi bzhin du rjes su ’brang ngo (“And the outcaste girl Prakṛti kept following the venerable Ānanda closely from behind”), but neither the extant Sanskrit nor the Chinese translations contain this sentence.
n.­47
The Tibetan lacks a rendering of the Sanskrit tiṣṭhantam anutiṣṭhati (“stopping wherever I stop”), but both Chinese translations contain this phrase.
n.­48
In the extant Sanskrit manuscripts this dialogue begins differently: “Then the Blessed One asked the outcaste girl Prakṛti, ‘Prakṛti, what is it that you want from the monk Ānanda?’ ‘Venerable Sir, I want Ānanda as my husband,’ Prakṛti replied.” Dharmarakṣa’s Chinese translation reads like the extant Sanskrit, but Zhi Qian’s Chinese translation agrees with the Tibetan, which is what we have adopted here.
n.­49
The Tibetan seems to have translated the Sanskrit tena hi sam­mukhaṃ mamānu­jñāpaya tvam (“Then you must have them give their permission in my presence”) as bdag gis slar yang go bar bgyi’o (“Then I in turn give my consent”). The Chinese translations are in agreement with the Sanskrit.
n.­50
The extant Sanskrit manuscripts add prakṛtim apahāya (“leaving behind Prakṛti”), but both the Tibetan and the Chinese translations lack this phrase.
n.­51
In this sentence most extant Sanskrit manuscripts contain a lengthy addition that is not found in the Tibetan and the Chinese translations, nor in the oldest Nepalese manuscript (NGMPP A 38-14): atha bhagavān yat tasyāḥ prakṛter mātaṅga­dārikāyāḥ pūrvasañ­citāpāya­durgati­gamanībhūtaṃ tat sarvaṃ pāpaṃ sarva­durgati­pariśodhanyā dhāraṇyā niravaśeṣeṇa pari­śodhya mātaṅgajāter vimocayitvā śuddha­prakṛtim (instead of just prakṛtim) (“Then, after completely purifying, without remainder, by means of the sarva­durgati­pariśodhanī dhāraṇī, all the sin that the outcaste girl Prakṛti had accumulated in the past that leads to a lower and unfortunate rebirth, and after liberating her from her outcaste birth, the Blessed One [said] to the purified Prakṛti…”).
n.­52
The Tibetan has taken the Sanskrit bhagavatā with evam ukte: “When this was said by the Blessed One.” However, the syntax of the Sanskrit does not allow for this interpretation.
n.­53
The Tibetan has rendered the Sanskrit kāmaiś cādīnavam (“about the dangers associated with sense pleasures”) as ’dod pa’i ro myang bar bya ba ma yin zhing smad pa’i gtam (“a talk about not indulging in sense pleasures and deprecating them”).
n.­54
The Tibetan lacks a rendering of the Sanskrit dharmyayā kathayā (“with a dharmic talk”).
n.­55
The Tibetan bcom ldan ’das kyi bka’ gang yin pa shes nas indicates that the translators read bhagavato deśitam ājñātum (“to understand what the Blessed One has taught”), where the extant Sanskrit manuscripts read bhavyā dharma­deśitam ājñātum. We have followed the Sanskrit, since the phrase recurs in the following sentence.
n.­56
The Tibetan has rendered the Sanskrit sāmutkarṣikī (“most elevated”) as rab tu ldan pa, and it has erroneously translated the Sanskrit pratibalām (“able”), which is here synonymous with bhavyā (“ready”), as bsgoms pa’i stobs (“power of meditation”).
n.­57
The Tibetan lacks a rendering of the Sanskrit caturāryasatya- (“the four truths of the noble ones”).
n.­58
The Tibetan has translated the Sanskrit rajanopagatam (“fit for dyeing”) as dri ma med pa (“stainless”), which suggests that the translators read rajanāpagatam.
n.­59
The Tibetan lacks a rendering of the Sanskrit akopyadharmā (“had become unshakable in the Dharma”).
n.­60
The Tibetan lacks a rendering of the Sanskrit arthalābha­saṃvṛttā (“had turned toward the attainment of the goal”).
n.­61
The Tibetan has rendered the Sanskrit vaiśāradya­prāpta (“had attained complete confidence”) as dri ma med pa thob pas (“had attained the immaculate”).
n.­62
The Tibetan lacks a rendering of the Sanskrit ājāneyamānā dharmeṣu (“becoming thoroughbred in the teachings”).
n.­63
The Tibetan omits this sentence.
n.­64
It seems that the Tibetan has taken the Sanskrit ātyatyāṃ saṃvarāya sthitvā (“as you stand firmly in refraining from transgression”) with the previous sentence.
n.­65
The Tibetan adds zhing tshul bzhin ma yin pa byas pa (“and acted improperly”), but this is probably due to having read svāmivāde na sam­udācarīti instead of svāmivādena sam­udācarīti. Since the Buddha is simply restating what Prakṛti had said before, we have followed the way it is worded in the preceding passage.
n.­66
The Tibetan adds chos ’dul ba rtogs nas (“having understood the Dharma and Vinaya”) and several more explanatory phrases that seem to have been added during the translation process.
n.­67
The Tibetan has rendered the Sanskrit prati­kāṅkṣitavyā (“you should expect”) as bsgrub par bya (“you should achieve”).
n.­68
The extant Sanskrit reading prahitāni viviktāni viharati sma has to be emended to prahitātmanī viviktā viharati sma in the light of other such descriptions beginning with vyapakṛṣṭa (see BHSD s.v.). The Tibetan reads rab tu nyams pa med pas bdag nyid gnas te (“she dwelled by herself without any failings”), which suggests that the translators read aprahatātmanī. The Tibetan then repeats the entire description of retreating into seclusion at the beginning of the next sentence, but the Sanskrit yadarthaṃ…tad construction excludes such an interpretation.
n.­69
In this set proclamation of an arhat, the Tibetan translation lacks a rendering of the Sanskrit kṣīnā me jātir (“Birth has come to an end for me”) and prajānāmi (“I know”).
n.­70
The Tibetan has misrendered the Sanskrit mahāśālakuleṣu as shing sA la chen po lta bu rnams (“who are like great śāla trees”) and pravekṣyati (“could enter”) as blta bar bya (“can be seen”). The same misrenderings occur in the following passage.
n.­71
The extant Sanskrit manuscripts here add “kṣatriyas,” but this is lacking both in the Tibetan and in Dharmarakṣa’s Chinese translation. In an additional note in his subsequent study (1967, p. 77), Mukhopadhyaya states that it should be omitted in his edition.
n.­72
The Tibetan has rendered the Sanskrit svakasvakāni mātāpaiṭrkāṇi nāma­gotrāṇi (“their maternal and paternal names and lines of descent”) more elaborately as rang rang gi pha mo’i rgyus dang / ming dang / rigs dang / rus rnams (“their paternal and maternal backgrounds, names, lines of descent, and bloodlines”).
n.­73
The extant Sanskrit manuscripts here add “kṣatriyas,” but this is lacking both in the Tibetan and in Dharmarakṣa’s Chinese translation. In an additional note in his subsequent study, Mukhopadhyaya (1967, p. 77) states that it should be omitted in his edition.
n.­74
Instead of the sal tree, which is rendered as sA la in the Tibetan, the extant Sanskrit lists several other trees in a long compound: ati­muktakakadalīpāṭa­lakāmalakīvana­gahana­pradeśe (“an area thick with forests of atimuktaka trees, plantain trees, trumpet-flower trees, and gooseberry trees”). Zhi Qian’s Chinese translation only makes mention of the atimuktaka tree, whereas Dharmarakṣa’s translation does not mention any specific kind of tree.
n.­75
The Tibetan has rendered the Sanskrit anuśrutam (“as traditionally passed down”) as rten pa med par (“without reliance”), which suggests that the translators read aniśritam.
n.­76
The Tibetan has here rendered the Sanskrit paramayā śubha­varṇa­puṣkalatayā as kha dog mdzes shing mchog tu kha dog rgyas pa (“resplendent complexion and supreme excellence of complexion”), thus translating varṇa (“complexion”) twice. Further below, however, while rendering the same expression when the brahmin maiden Prakṛti is described, the first kha dog is rightly omitted.
n.­77
The Tibetan has rendered the Sanskrit sasaptotsadaṃ as khyab par sa, which seems to mean “having abundant land.” The Sanskrit expression, however, appears to be the result of an erroneous Sanskritization of the Prakritic sattussada, which actually means “abounding in beings.” See BHSD s.v. utsada (3).
n.­78
The Tibetan lacks a rendering of the Sanskrit tṛṇa (“grass”) in this set description of an agriculturally prosperous place, and it has rendered the Sanskrit brahmadeyaṃ dattam (“given as a brahmic gift”) as bram ze de la byin nas (“given to that brahmin”). For a brief discussion of such endowments to brahmins, see Mukhopadhyaya 1967, p. 73.
n.­79
The Tibetan has omitted several components in this description of the brahmin’s learnedness.
n.­80
The Tibetan lacks the preceding part of Triśaṅku’s reflection, having apparently conflated it with the preceding description of the brahmin and his daughter.
n.­81
The Tibetan has rendered the Sanskrit kāryaṃ as bya ba cung zhig (“a small matter”), thus adding cung (“small”).
n.­82
In this context we consider the English “dear” the most suitable rendering for bringing out the nuances of the Sanskrit vocative bhoḥ, which is a polite form of address among cultured persons, especially brahmins, but which takes on a pejorative note when it is used toward someone deemed inferior and lacking education. Thus, being an outcaste, King Triśaṅku is here reproached by the brahmin Puṣkarasārin for using a form of address that only those properly educated are entitled to use. In the Tibetan translation the Sanskrit bhoḥ has been rendered with the particle kye, often translated as “O” or “Hey!” though in Tibetan this form of address tends to be used toward someone higher than oneself.
n.­83
The Tibetan has rendered the Sanskrit kulaśulkam, which literally means “family fee,” as rin (“price”).
n.­84
For the following stanzas we have followed the extant Sanskrit. In the Tibetan translation these verses have been rendered into prose, but they show several omissions and misinterpretations.
n.­85
The Tibetan lacks a rendering of these last two lines. To place a mustard seed on the tip of a hair is here used as a metaphor for trying to do the impossible.
n.­86
The Tibetan lacks a rendering of this line. This metaphor returns a few stanzas further on, again preceded by the admonition of soliciting the unsolicitable. It also occurs there in Dharmarakṣa’s Chinese translation, while here in this verse another simile is given: “Do not solicit the unsolicitable, like sowing seeds in water!”
n.­87
The Tibetan has translated the Sanskrit jugupsitaḥ sarvaloke kṛpaṇaḥ puruṣādhamaḥ as ro dang rigs dman pa gnyis ni ’jig rten thams cad la mi gtsang ba yin gyis (“Both a corpse and a low-caste person are impure to the entire world”). To translate kṛpaṇa (“miserable one”) as “corpse” is a stretch, but perhaps this rendering was influenced by the argument in Triśaṅku’s response that a brahmin’s corpse is as repulsive as anyone else’s. Dharmarakṣa’s Chinese translation agrees with the more straightforward interpretation we have followed here.
n.­88
The Tibetan lacks a rendering of this line.
n.­89
The Tibetan byad dang ro langs kyi las (“actions for spirits and zombies”) seems to indicate that the underlying Sanskrit was karmāṇi praitāni, as suggested by Mukhopadhyaya (1954, p. 19, n. 2).
n.­90
The Degé and the Stok reading is rig byed bzhi las, but the Yongle and Kangxi reading rigs byed bzhi las is in agreement with the Sanskrit caturvidhāḥ. The Tibetan translation here lacks an equivalent for the Sanskrit brāhmaṇeṣu (“for brahmins”), so perhaps the variant reading rig byed (“[knowing] the Vedas”) is the result of an attempt to remedy this. The Sanskrit pātaka (“downfall”) has the connotation of “falling from one’s caste,” which in this case would mean losing the brahmin status. For more on these downfalls, one may consult the Manusmṛti (X 235; XI 54), as stated in an additional note to this edition by Mukhopadhyaya (1954, p. 223).
n.­91
The Tibetan has translated the Sanskrit brahmaghnatā (literally “brahmic killing”) as sdom pa’i tshogs ni ’jig pa ste (“breaking one’s set of vows”), apparently having understood the Sanskrit as referring to the vow of chastity (brahmacarya) in view of the preceding downfall.
n.­92
In an additional note to his edition, Mukhopadhyaya (1954, p. 223) has pointed out that this observance is referred in the Manusmṛti (XI 72, 105, 122).
n.­93
The Tibetan has translated the Sanskrit aurasā as lus kyi stod (“upper part of the body”), apparently from uras (“bosom”), but here the adjectival aurasa means “own son,” with the connotation of “legitimate son,” as described in brahmanical law books such as the Manusmṛti (IX 166).
n.­94
The Tibetan has translated this sentence as “O inferior fellow, do you not see that you belong to this fourth caste?” The extant Sanskrit preserves the correct reading, because outcastes are considered to fall outside the varṇa system, below the category of śūdras. The two Chinese translations read in agreement with the Sanskrit.
n.­95
The Tibetan has translated this as “It is by you that this entire world is created, proclaiming that it is held that ‘We are his foremost sons’ ” (’dir khyed kyis ’jig rten thams cad sgrub par byed pa de las bdag cag skyes pa yin pas thu bo bdag cag yin).
n.­96
We have followed the Tibetan reading lag pa dang bcas pa (“having hands”), which is also the reading in Dharmarakṣa’s Chinese translation. The extant Sanskrit reads sanakhāḥ (“having nails”).
n.­97
The following three verses have close parallels in the Pali Vāseṭṭha Sutta (Sn 608–11), as pointed out by Mukhopadhyaya in the additional notes in his subsequent study (1967, p. 77).
n.­98
For this verse we have followed the reading of the extant Sanskrit manuscripts, even though the word jātiḥ in the second line seems grammatically problematic: yathā hi jātiṣv anyāsu liṅgaṃ jātiḥ pṛthak pṛthak | sāmānyaṃ kāraṇaṃ tatra kiṃ vā jātiṣu manyase. Mukhopadhyaya (1954, p. 24) has tried to fix this in his edition by emending jātiḥ to yoniḥ, and he appears to have done so on the basis of the Tibetan rendering of this verse: de ltar rang gi bsod nams rigs / skyes pa bud med mtshan mas phye / rkang pa lag pa ’thun pa na / de la rigs su gang gis ’dod (“When thus by one’s merit, clan, and male or female characteristics there is distinction, but the feet and hands are common, then why do you think in terms of castes?” It is clear, however, that this Tibetan rendering is marred by at least two misreadings of the Sanskrit, with jātiṣv anyāsu apparently having been read as jātiḥ puṇyāsu and kāraṇaṃ as kara (“hand”), so we cannot be certain that the second line of the verse in fact had the Sanskrit equivalent yoniḥ for bu med mtshan. Unfortunately, neither Chinese translation can provide further clues here, since they both lack this set of verses. The wording of this particular verse seems to have been strained from the outset, since it is an adaptation of a verse that occurs prior to the preceding parallel verses in the Vāseṭṭha Sutta (Sn 607), in which jātīsu in the first line refers to the different nonhuman animal species: yathā etāsu jātīsu liṅgaṃ jātimayaṃ puthu / evaṃ n’atthi manussesu liṅgaṃ jātimayaṃ puthu (“While among these kinds of birth, the particular distinctive marks are there at birth, there are no such particular distinctive marks there at birth among human beings”).
n.­99
We have followed the reading of the extant Sanskrit manuscripts: dharmādhipatyāḥ pravarā manuṣyāḥ. In the Tibetan this entire line is rendered as mi rnam la mchog tu gyur pa’i chos kyi bye brag ni med do (“Among human beings there is no distinction in the Dharma being sovereign”). In Dharmarakṣa’s Chinese translation, however, there is no presence of negation; perhaps the Tibetan translators read dharmādhi­patyāpravarā manuṣyāḥ. On the basis of the Tibetan, Mukhopadhyaya (1954, p. 25) has emended the Sanskrit to dharmādhi­patyaprabhavā manuṣyāḥ (“Humans are distinguished by the sovereignty of the Dharma”), but in our opinion pravarā seems more appropriate here in view of the brahmin’s previous assertion that he is in the “preeminent caste” (pravare varṇe).
n.­100
The Tibetan reads bram ze rnams dang gcig yin te (“brahmins are one”), thus seemingly in agreement with the reading of the extant Sanskrit manuscripts brāhmaṇa ekajātya. However, Dharmarakṣa’s Chinese translation reads, “When you say that Brahmā is of one body, then all his creatures are of one kind. When you speak of one substance, then we, too, are the same. Why is that? You said that Brahmā created the world and all its beings.” And Zhi Qian’s Chinese translation also reads “Brahmā” instead of “brahmins” at the beginning of this passage, which makes better sense. This seems to indicate that the original Sanskrit reading here is not brāhmaṇa but brahmā, which is the emended reading given by Mukhopadhyaya in his edition (1954 p. 25, n. 10).
n.­101
The extant Sanskrit lacks “eyes.”
n.­102
The extant Sanskrit lacks “dogs.”
n.­103
The Tibetan has translated this as “Therefore they are the same as brahmins” (de lta bas na ’di dag bram ze rnams dang ’dra zhing gcig pa yin no).
n.­104
The Tibetan has “those bearing fruit” (’bras bu dang ldan pa).
n.­105
The Tibetan here reads me tog dang (“and in flowers”), but this phrase is then repeated later in the enumeration where the Sanskrit reads puṣpataś ca. In the following passages the Tibetan has me tog tsam dang where the extant Sanskrit manuscripts read phalgutaś ca (“and in sapwood”), which is an expression commonly used in the description of trees. We have adopted it here accordingly.
n.­106
The Tibetan translation adds “One discerns a marked difference between flowers that do not bear fruit” (’bras bu med pa’i me tog rnams sna tshogs par rig par bya’o).
n.­107
The Tibetan lacks mention of the syandana tree.
n.­108
The Tibetan has translated this twice as a ma la and as skyu ru ra.
n.­109
The Tibetan has transliterated this as arushaka.
n.­110
The extant Sanskrit lacks mention of the white water-lily (kumuda).
n.­111
Dharmarakṣa’s Chinese translation lacks the following section, up until the comparison of the man with four sons (1.­159).
n.­112
In the Tibetan these lines are wrongly translated as “the mountains are his stomach, the earth his thighs and feet.” At the very end of the text these verses figure again (1.­727), and there the Tibetan rendering is correct.
n.­113
In an additional note to his edition, Mukhopadhyaya (1954, pp. 225–26) provides several references to related passages in brahmanical literature: the Ṛgveda (X 90, the Puruṣasūkta), the Vājasaneyi­saṃhitā (XXXI), the Atharvaveda (X 7.32–34, XIX 6), the Muṇḍakopaniṣad (II 1.4), and the Bhagavadgītā (XI 19).
n.­114
We have followed the reading of the Sanskrit manuscripts, parīkṣasva tvaṃ brāhmaṇa svalakṣaṇataḥ, which in the Tibetan is rendered as tshangs pa rang gi mtshan nyid ni de lta yin par rigs sam/ kyod rang gis dpyod cig, the Tibetan translators apparently having read brāhmaṇa as brahmaṇa and having translated parīkṣasva twice.
n.­115
For this sentence we have followed the Tibetan translation, which has also served as the basis for the emended Sanskrit reading in the edition of Mukhopadhyaya (1954, p. 28). The entire sentence is missing in the extant Sanskrit manuscripts, which instead begin with the argument on rebirth: “Gods go to brahminhood, kṣatriyas are yakṣas, vaiśyas are nāgas, and śūdras are asuras; if being born were in reality like this, if caste were like this, then how would there be any distinction whereby brahmins are brahmins, kṣatriyas are kṣatriyas, vaiśyas are vaiśyas, and śūdras are śūdras?” In Zhi Qian’s Chinese translation, the verses on Brahmā are followed by, “You brahmin, this teaching is a lie. The world is brought about by the karma of sentient beings. How could Brahmā create this thing?” This appears to provide a suitable link to the verses that follow.
n.­116
The extant Sanskrit manuscripts read svakṛtena karmaṇā (“by the deeds done by himself”), but a more suitable reading, sukṛtena karmaṇā, is suggested by the Tibetan dge ba’i las byas pas (“by having done good deeds”), which we have followed here.
n.­117
We have followed the extant Sanskrit tadvad tapaś cārṣam iha praśastam. The Tibetan has translated this as “and hence can also become sages who practice austerities for pacification.” It seems the Tibetan translators read praśāntim for praśastam and took the adjectival ārṣam as the subject, plural in number.
n.­118
Zhi Qian’s Chinese translation lacks a rendering of the following verses.
n.­119
The Tibetan has dbang po gnyis (“two sense faculties”), whereas the extant Sanskrit reads catuḥśravaṇa (“four ears”), which we have followed here. The Tibetan has also omitted “many legs” in the next line.
n.­120
In the Tibetan these two lines are rendered as “By ‘father,’ ‘mother,’ ‘brother,’ and ‘relative’ one indicates family,” and the extant Sanskrit manuscripts similarly read mātā pitā bhrātā bandhuḥ for the first line. We follow Mukhopadhyaya’s emendation to mātā bhastrā pituḥ putro yena jātaḥ sa eva saḥ, which seems to be supported by Dharmarakṣa’s Chinese translation. In a footnote in his edition, Mukhopadhyaya (1954, p. 30, n. 13) mentions that this first half of the verse is found in the Harivaṃśa (XXXII 1724) and the Viṣṇupurāṇa (IV 19.2), and in an additional note in his subsequent study (1967, p. 77), he provides further references to the Matsyapurāṇa (XLIX 12) and the Śakuntalā story in the Mahābhārata (I 74,109).
n.­121
The Tibetan has misread the vocative brāhmaṇa as the subject of the sentence: “Thus, in transmigration, there is no being brahmin.”
n.­122
The Tibetan appears to have conflated these different questions starting with that on the inner self by rendering them as nang gi zla ba’i dkyil ’khor khyod kyis bklags sam (“Have you studied the internal disk of the moon?”).
n.­123
The extant Sanskrit lacks an equivalent for the Tibetan byA ka ra Na rnams (“grammars”).
n.­124
The extant Sanskrit here adds nyāya (“logic”), but this does not have an equivalent in either the Tibetan translation or Dharmarakṣa’s Chinese translation.
n.­125
We have here followed the Tibetan, which, like Dharmarakṣa’s Chinese translation, lacks any reference to the evening time. The Nepalese Sanskrit manuscripts read te tatra sāyam āsanahetoḥ prāntavāṭikāṃ prātar aśanahetoś ca grāmaṃ piṇḍāya praviśanti sma (“There, they would come to the bordering houses in the evening for a place to stay, and in the morning they would enter the village on alms round for food”). Another Sanskrit version, preserved in an old fragment from Central Asia (Karashima 2009, pp. 338–39), reads te sāyaṃ ca sāyamāśarthaṃ prātaṃ ca prātarāśarthaṃ grāma piṇḍāyām avatarati (“They descended to the village on alms round in the evening for the sake of the evening meal and in the morning for the sake of the morning meal”).
n.­126
The Tibetan lacks mention of them being brahmins here, but Dharmarakṣa’s Chinese translation reads like the extant Sanskrit versions, which we have followed.
n.­127
The Tibetan here adds “This is the cause, this is condition, whereby the vaiśya caste appeared in the world.” This sentence, however, is present in neither the Nepalese Sanskrit manuscripts and the Central Asian Sanskrit fragment (Karashima 2009, p. 339) nor Dharmarakṣa’s Chinese translation.
n.­128
The Tibetan here adds “This is the cause, this is condition, whereby the śūdra caste appeared in the world.” This sentence, however, is present in neither the Nepalese Sanskrit manuscripts and the Central Asian Sanskrit fragment (Karashima 2009, p. 339) nor in Dharmarakṣa’s Chinese translation.
n.­129
This passage presents a folk etymology for one of the Sanskrit terms for an outcaste, mātaṅga, which here appears to be etymologized as mA taM gAs (“Do not go there / to him”), or possibly as mā taṅga (“Do not stumble”) (cf. BHSD s.v. taṅgati). As stated by Mukhopadhyaya (1954, p. 33, n. 9), the Nepalese Sanskrit manuscripts are quite defective here, which led him to reconstruct the Sanskrit according to the Tibetan text. We should note, however, that the Tibetan translation lacks mention of the “wheel hub” (akṣo) of the wagon, while we find this word both in the Nepalese Sanskrit manuscripts and in Dharmarakṣa’s Chinese translation. It also occurs in the Central Asian Sanskrit fragment (Karashima 2009, p. 339), which reads, abhū (sic) pūrvvaṃ brāhmaṇānyatarāyā vaddhyo (’)nyatarasmiṃ mataṅgaraṇyeyam (sic) vahyamānāyāṃ akṣo bhagno mahāṅga bhagnā mātāṅ[g]a (sic) bhagnā mātaṅga iti sā saṃjñā loke udupādi. Unfortunately, this Sanskrit version shows several defective readings. Karashima (2009, p. 339, n. 13) notes that vaddhyo (“criminal”) is probably a scribal error for vaddhvāṃ, which would be the locative singular of vadhū (“young wife”). In his subsequent study, Mukhopadhyaya (1967, p. 8) has translated this passage as follows: “A man (Śūdra?) abducted another’s (Brāhmaṇa’s?) wife and went to the forest. There his chariot was broken. He could not go back to society. The following injunction was given: mā tvaṃ gamaḥ, ‘Don’t you go (back to society).’ And he was called Mātaṅgama or Mātaṅga (as untouchable).” For further considerations on this passage, see ibid., pp. 65–66.
n.­130
We have followed the reading of the extant Sanskrit manuscripts, but in his subsequent study, Mukhopadhyaya (1967, p. 14) has proposed to emend Araṇemi to Āruṇi, which is the name of Śvetaketu’s father Uddālaka as mentioned, for instance, in the Kauṣītakī Upaniṣad (I 1). The Tibetan only has “Gautama” in this first instance, but in the next sentence it seems araṇemi is rendered as mnyes byed (“paying respect”), whereas in the related passage at the end of the text (1.­731), the name is literally translated as rtsib kyi mu khyud (“rim of spokes”).
n.­131
We have followed Mukhopadhyaya’s emendation paṅkti, even though the reading of the extant Sanskrit manuscripts pakṣi appears to underlie the Tibetan phyogs. It is not clear which of the two would be more suitable here, given that there are no corresponding statements in brahmanical literature. For an extensive comparison of brahmanical sources, see Mukhopadhyaya 1967, pp. 9–18, 21–26.
n.­132
We have followed Mukhopadhyaya’s corrections of this passage as given in his subsequent study (1967, pp. 14–15).
n.­133
That is, it may be inferred that the many distinctions within the brahmin caste came into being at a later point, as is the case with the caste distinctions among the population at large. What might also be suggested here is that the brahmin should infer from this detailed description that King Triśaṅku is fully knowledgeable in all aspects of the brahmanical tradition.
n.­134
Here and in the following sentence we have followed the reading of the extant Sanskrit manuscripts, daśadhā bhinnā, which is supported by Zhi Qian’s translation and is the reading adopted by Mukhopadhyaya in an additional note (1967, p. 77). In both instances the Tibetan reads, “divided into twenty-two.”
n.­135
That is, despite the many divisions within the brahmin caste, they still consider themselves as belonging to one group and suitable for intermarriage.
n.­136
The Tibetan translation runs differently here, and it seems the translators read praśānta instead of praśaṃsā and citta instead of vitta: “For one who guards his ethical conduct and strives after intelligence, there is threefold happiness: a calm mind, steadfastness, and attaining the blissful states in the world beyond.” We have followed the Sanskrit reading, which is supported by the rendering in Dharmarakṣa’s Chinese translation.
n.­137
We have followed the extant Sanskrit reading darśanaṃ sarva­vedānāṃ, even though the phrase seems somewhat unusual. The Tibetan properly has lta ba for darśanaṃ but lacks a rendering for sarvavedānāṃ, as is also the case in the Chinese translations. Mukhopadhyaya (1954, p. 39, n. 3) suggests the possibility of emending the Sanskrit to damanaṃ sarva­devānāṃ, presumably with sarvadevānāṃ then being taken with svarga­vratapadāni, but this would likewise be quite unusual.
n.­138
The following passage has not been properly preserved in any of the extant versions. It should present the names of eight wives of the Vedic seer Kaśyapa, all of whom are all sisters, being the daughters of the creator god Prajāpati Dakṣa, and all of whom are the mothers of the different classes of beings, who, in turn, are therefore all relatives. The Tibetan translation only contains the renderings of six of these sisters. The extant Sanskrit manuscripts omit the second name and read pṛthivī bhūtānāṃ mātā sarva­bījānāṃ marutāṃ at the end of the list, despite the fact that Pṛthivī and Marutā (or Marutvatī) are not wives of Kaśyapa according to brahmanical sources. In his subsequent study (1967, p. 19), Mukhopadhyaya has provided useful background information on this passage and pointed out that the original names are better preserved in Dharmarakṣa’s Chinese translation (though several of its renderings are quite garbled). On the basis of Dharmarakṣa’s renderings, Mukhopadhyaya has offered the following Sanskrit reconstruction (for which we have corrected the typos): aditir devānāṃ, danur dānavānām, ariṣṭā gandharvāṇāṃ, iḷā rakṣasāṃ, surabhiḥ saurabheyānāṃ, vinatā suparṇānāṃ, kadrur nāgānāṃ, surasā sarpāṇāṃ, mahāmahaṃ kāśyapaṃ manasā vidanti (or vindanti) ṛṣayaḥ. We have decided to adopt this reconstruction, since it is clear that by the time of the Tibetan translation this passage had become textually corrupt.
n.­139
The Tibetan omits these two sublineages.
n.­140
The Tibetan lacks a rendering of the Sanskrit paurāṇaiḥ (“of yore”), and the translators seem to have misread the Sanskrit ekonapañcāśat (“forty-nine”) as “fifty-one.”
n.­141
We have followed the reading of the Sanskrit manuscripts na caiṣām ūhāpohaḥ prajñāyate, since this expression also occurs in the previous passage on the divisions in the transmission of the Vedas (1.­181) (Mukhopadhyaya 1954, p. 37).
n.­142
We have followed the Sanskrit prajāpater hi caikatve. The Tibetan reads skye dgu ’di gcig yin te (“These beings are the same”), having omitted -pater.
n.­143
We have followed the Tibetan dbang po sna tshogs de dag gis/ bya ba tha dad mthong bar bstan, with which Dharmarakṣa’s Chinese translation is more or less in agreement. The extant Sanskrit manuscripts read sa cendriyāṇāṃ nānātvaṃ kriyāvādena dṛśyate, which has been emended by Mukhopadhyaya (1954, p. 41) to na cendriyāṇāṃ nānātvaṃ kriyābhedaś ca dṛśyate (“There is no difference in faculties, and it is just a division of labor that is seen”).
n.­144
We have followed the Sanskrit for this verse. The Tibetan reads khyod ltar ’di dag rigs mchog ste// bram ze rgyal rigs de bzhin du// rje’u rigs dmangs rigs de dag la// tha snyad ’jug pa yod ma yin (“According to you, these are of the highest caste, but the conventional ideas regarding the brahmin and kṣatriya castes, the vaiśya caste, and the śūdra caste do not apply.” The translators seem to have read samjñā na pravartate where the extant Sanskrit has samaṃ jñānaṃ pravartate. A similar misreading is found in the Chinese translation by Dharmarakṣa, who seems to have read saṃjñānaṃ pravartate, without a negation. The extant Sanskrit reading seems to be the correct one, both metrically and in view of what follows.
n.­145
The extant Sanskrit manuscripts read kapiñjalyā janitaḥ, but metrically this falls one syllable short. In his edition, Mukhopadhyaya (1954, p. 42) has emended this to kapiñjalādyā janito on the basis of the Tibetan ser skya la sogs skyes nas ni, but the Tibetan rendering is problematic in having taken kapiñjala as synonymous with kapila. The correct name here is Kapiñjalāda, who is mentioned in a verse of Aśvaghoṣa’s Buddhacarita (4.77, Toh 4156) as the son of sage Vasiṣṭha born from an outcaste woman named Akṣamālā. In an additional note to this edition, Mukhopadhyaya (1954, p. 228) refers to a line in the Mahābhārata in the Tanjore recension (XIII 21) that mentions the brahmic sage Kapiñjalāda as having been born from a caṇḍāla (“outcaste”) woman (kapiñjalāda brahmarṣiś caṇḍālyām udapadyata).
n.­146
The extant Sanskrit reads “the Sāvitrī” instead of “this mantra,” but the latter rendering is found in both the Tibetan and Zhi Qian’s Chinese translation. At the beginning of this sentence, the Sanskrit adds ṛddhiparihīnaḥ (“completely deprived of his miraculous power”), but this is absent in the Tibetan and the Chinese translations.
n.­147
This is the most important mantra in the brahmanical tradition, the so-called Gāyatrī mantra, which is found in the Ṛgveda (3.62). It is directed toward Savitṛ, the personification of the sun’s power, and it can be translated as follows: “Om. Earth, atmosphere, sky. Let us meditate on what is most exquisite of the vivifier, the brilliance of the god, which may direct our minds.” For a full study on this mantra, see Haas 2023.
n.­148
The extant Sanskrit manuscripts are clearly corrupt here, and the Tibetan translation is also not without problems. The phrase bram ze sngags ’dis seems to be a rendering of the following sentence, iyaṃ brāhmaṇānāṃ sāvitrī (“This is the Sāvitrī of brahmins”), which is otherwise left unrendered in the Tibetan translation. This sentence occurs both in Zhi Qian’s Chinese translation and in Dharmarakṣa’s translation (where this entire passage is found toward the end of the text at 419a13). It seems to us that the second occurrence of bram ze in the Tibetan renders a misinterpreted vocative brāhmaṇa. Mukhopadhyaya’s Sanskrit reconstruction (1954, p. 45) is therefore unreliable here.
n.­149
This mantra can be translated as follows: “Sharing in the god’s most excellent food, we will bestow it.” We have followed the reading of the extant Sanskrit manuscripts here, since Mukhopadhyaya’s reconstruction (1954, p. 45) is problematic in its reliance on the Tibetan. In the Tibetan we find the transliteration vaM nya ka a ta sA ka nya ar ta tha phra khri na, apparently starting with vayaṃ and then followed by a rendering of the second line of the Sāvitrī of vaiśyas that follows. It seems this mistake was made because the actual line of the mantra was incorporated into the preceding description by rendering it as dka’ thub byas pas lhas zas mchog byin nas gnas shing sngags ’di blzas so (“being given the most excellent food by a god due to his ardent practice, he uttered this mantra”). The extant Sanskrit manuscripts add another line, sarva­kāma­guṇopetaṃ sukha­bhojanaṃ kṣatriyasya pradāsyāmaḥ (“We will bestow the delightful food of a kṣatriya, which is endowed with all pleasurable qualities”), but this is absent in Zhi Qian’s Chinese translation as well as in the Tibetan. In Zhi Qian’s Chinese translation, which lacks any reference to Prajāpati (“lord of creatures”), this entire passage on the Sāvitrī of kṣatriyas that follows is fully transliterated, and on its basis it seems Mukhopadhyaya’s reconstruction hy ātmārāmas taporataḥ should be replaced with simply prītaḥ. In the additional notes in his subsequent study (1967, p. 78), Mukhopadhyaya cites a verse from the Ṛgveda (V 82.1), from which the mantra here seems to be derived: oṃ tat savitur vṛṇīmahe vayaṃ devasya bhojanam | śreṣṭhaṃ sarvadhātamaṃ turam bhagasya dhīmahi.
n.­150
Tibetan has here translated sāvitrī as dag byed kyi snags (“purificatory mantra”), whereas in the earlier passage on the syllables and parts it was transliterated as sa bya ti and sa byin tra (1.­221).
n.­151
This mantra can be translated as follows: “Om. The vaiśya maiden is brightly bedecked indeed. That maiden is then clever in wealth.” The Tibetan transliteration reads oM tsin tra ma hid dhe be sha ka paM sha sha taM sha tra daM sha dam.
n.­152
This mantra can be translated as follows: “Om. Lack of ardor, great ardor. May I live for a hundred years. May I see a hundred autumns.” The Tibetan transliteration reads oM a ta pa pra ta pa dze me dha ha ma. The transliteration in Zhi Qian’s Chinese translation is in agreement with the extant Sanskrit, except that it ends with an inexplicable āmra instead of śaradāṃ śatam. In the additional notes to his edition, Mukhopadhyaya (1954, p. 228) cites a closely related line from the Ṛgveda (VII 66.16) and the Vājasaneyi­saṃhitā (XXXVI 24): paśyema śaradaḥ śataṃ jīvema śaradaḥ śatam.
n.­153
In his edition, Mukhopadhyaya (1954, p. 46) here adds bhūr bhuvaḥ svaḥ, but this is absent in the Tibetan translation, in Zhi Qian’s Chinese translation, and in the Nepalese manuscript (NGMPP A 38-14).
n.­154
This mantra can be translated as follows: “Om. Sense pleasures are supreme to beings in the world. When they are not abandoned, they are obstacles to beings. Therefore you should all abandon sense pleasures. You will then surely attain the incomparable world of Brahmā.” In an additional note to his edition, Mukhopadhyaya (1954, p. 228) points out that the extant Sanskrit reading teṣām prahāṇāya abhūtāntarāyaḥ makes little sense and is moreover metrically defective. In the Tibetan, however, we find the second line transliterated as de sha ma a pra ha na ca bhu bA (= dA in the Urga Kangyur) na ta ra ya, on the basis of which the problematic reading of the extant Sanskrit manuscripts can be emended to teṣām aprahāṇe bhūtāntarāyāḥ, leaving out the ca in the Tibetan transliteration for the sake of meter.
n.­155
The Tibetan here reads rgyu skar gyi dbang rnams (“the influences of lunar asterisms”), which indicates that the translators read nakṣatravaśaṃ instead of nakṣatra­vaṃśam. The latter is undoubtedly the correct reading here. For an extensive discussion of nakṣatras in brahmanical sources, see Mukhopadhyaya 1967, pp. 28–48, 51–55.
n.­156
We have followed Mukhopadhyaya’s emendation pañcadaśa (“fifteen”), which is the number found in Dharmarakṣa’s Chinese translation and which seems to be the correct one, given that this is a small asterism of only one star. The extant Sanskrit manuscripts read pañcatvāriṃśan (“forty-five”), while the Tibetan translation has sum cu rtsa lnga (“thirty-five”). Zhi Qian’s Chinese translation does not properly list the number of muhūrtas in this description of the lunar asterisms.
n.­157
Following the additional note in the edition of Mukhopadhyaya (1954, p. 229), we have adopted the reading of the extant Sanskrit manuscript śūlabhṛd (“Spear Holder”), a name for Śiva. The Tibetan and Zhi Qian’s translation read “the sun,” whereas Dharmarakṣa seems to have read śabda in the Sanskrit.
n.­158
The Tibetan has rgyas pa (Vāsiṣṭha).
n.­159
The Tibetan here has “fifteen,” but the extant Sanskrit manuscripts and Dharmarakṣa’s Chinese translation read “forty-five.”
n.­160
The Tibetan and Zhi Qian’s translation have Bṛhaspati, but they also list this as the deity of Puṣya, the following asterism.
n.­161
The Tibetan reads dbang byed.
n.­162
The Tibetan here reads rlung lha (“wind god”).
n.­163
The Tibetan and Zhi Qian’s Chinese translation here seem to give “Nāga” (Tib. sbrul) as the lineage.
n.­164
We have followed an additional note in the edition of Mukhopadhyaya (1954, p. 229) that, according to the Taittirīya­saṃhitā and the Taittirīya­brāhmaṇa, the deity should be Bhaga here. The Tibetan skal ldan can be a rendering of this name. The extant Sanskrit manuscripts read pitṛ-.
n.­165
The Tibetan reads khri (“seat”).
n.­166
The Tibetan reads rdo sbal kyi sha (“tortoise meat”).
n.­167
The Tibetan reads bya sna tshogs dang sred (“various birds and millet”).
n.­168
The Tibet reads pad ma’i snying po.
n.­169
Instead of all these foods the Tibetan only reads shing tog sna tshogs (“various kinds of fruits”).
n.­170
The Tibetan reads nyi ma (“the sun”).
n.­171
The Tibetan reads mon sran sde’u dang ’bras dang mar (“mung lentils, rice, and ghee”).
n.­172
The Tibetan here reads yid can gyi rgyud, whereas in the previous asterism Kātyāyanīya was rendered as nag pa ya na.
n.­173
The Tibetan reads rwa’i rten mgo (“a head with[?] a horn”).
n.­174
The Tibetan reads glang po che’i mgo dang sna (“the head and trunk of an elephant”).
n.­175
The Tibetan reads phur bu (“Bṛhaspati”).
n.­176
That is, it is thick in the middle and thin at both ends. The Tibetan reads them skas (“ladder” or “staircase”).
n.­177
Following the Sanskrit. The Tibetan reads ’bras dang nas dang gro (“rice, barley, and wheat”).
n.­178
In the Tibetan it has nine stars, while in Dharmarakṣa’s translation it has three. Zhi Qian’s translation is in agreement with the Sanskrit.
n.­179
The Tibetan reads dmangs rigs sdom pa can (“the one bound to the śūdra caste”). Dharmarakṣa’s Chinese translation agrees with the extant Sanskrit.
n.­180
The Tibetan reads ba lang gi mjug ma bsgreng ba (“a raised cow tail”).
n.­181
In an additional note to his edition, Mukhopadhyaya (1954, p. 229) states that, in accordance with the Taittirīya­saṃhitā, the deity should be Viśvedeva (sic). The Tibetan has rgyas pa.
n.­182
Zhi Qian’s Chinese translation has rendered this as “It has no food,” as pointed out by Mukhopadhyaya (1954, p. 50).
n.­183
The Tibetan reads rnga (“a drum”). The Chinese translations are in agreement with the extant Sanskrit.
n.­184
The Tibetan reads kha zas ni rgya sran dang sran chung ngo (“It has horse gram and red lentils as its food”).
n.­185
The Tibetan here again renders the Sanskrit yavāgu (“gruel”) as nas dang gro (“barley and wheat”).
n.­186
In the Degé Kangyur this is rendered as rta ba (“a horse”), whereas in the Narthang we read ta ba (“an iron pan”). Zhi Qian’s Chinese translation is in agreement with the extant Sanskrit.
n.­187
The Tibetan reads lus gi sha (“sheep meat”), but both the Sanskrit and the Chinese translations only have “meat.”
n.­188
In an additional note to his edition, Mukhopadhyaya (1954, p. 229) states that Ahirbudhnya should be Ajapād or Ajaikapād. The Tibetan, however, reads klu dang gza’ lag, which is a rendering of Ahirbudhnya.
n.­189
The Tibetan reads bal sran (“wool lentils[?]”). Dharmarakṣa’s Chinese translation reads “cow meat.”
n.­190
In an additional note to his edition, Mukhopadhyaya (1954, p. 229) states that Aryaman should be Ahirbudhnya here. The Tibetan, however, reads ’phags pa, which is a rendering of Aryaman.
n.­191
The Tibetan reads rta ’gro ba (“a horse’s movement”). Zhi Qian’s Chinese translation is in agreement with the extant Sanskrit.
n.­192
The Tibetan reads dri za (“Gandharva”), which is in agreement with the reading of the Asiatic Society of Bengal manuscript (one of the two Nepalese Sanskrit manuscripts included in Mukhopadhyaya’s edition) and Dharmarakṣa’s Chinese translation. In an additional note to his edition, Mukhopadhyaya (1954, p. 229) states that the Paris manuscript (the other Nepalese Sanskrit manuscript included in his edition) reading aśvi- (“Aśvi”) is the correct one.
n.­193
Tibetan reads sa ga (“Viśākhā”) for Śatabhiṣā.
n.­194
The Tibetan reads “the four of the eastern quarter, as well as Viśākhā, Anurādhā, and Svātī,” thus omitting Punarvasu.
n.­195
The extant Sanskrit manuscripts have “Aśleṣā” here, but in an additional note to his edition, Mukhopadhyaya (1954, p. 229) points out that Aśleṣā has already been mentioned and that it should therefore be Revatī here. In both the Tibetan translation and Dharmarakṣa’s Chinese translation we find Revatī in this list.
n.­196
The Chinese translations leave out Rāhu and Ketu in this list. In an additional note to his edition, Mukhopadhyaya (1954, pp. 229–30) explains that these two were counted as planets only at a later stage in Indian astronomy.
n.­197
The Tibetan here reads rgyu skar ’jig rten du ’dzom pa bshad cing (“as the asterisms are shown to come to the world”), apparently due to having left out vipari­vartamāne in the translation, which is part of a locative absolute construction with loke.
n.­198
The Tibetan reads gdun zla tha chungs kyis (“with the winter month of Māgha”). The extant Sanskrit manuscripts read doṣaḥ, which makes no sense here. In the additional notes to his 1967 study (p. 78), Mukhopadhyaya cites a relevant verse from the Vedāṅgajyotiṣa (verse 5): māghaśukla­prapannasya pauṣakṛṣṇa­samāpinaḥ yugasya pañca­varṣasya kāla­jñānaṃ pracakṣyate. According to this verse the year beginss at the start of the bright fortnight of Māgha, at the conclusion of the dark fortnight of Pauṣa.
n.­199
The Tibetan has taken this passage as solely consisting of questions, when in the Sanskrit it is interspersed with King Triśaṅku’s answers.
n.­200
The Tibetan omits this question.
n.­201
The Tibetan here reads nyi shu rtsa drug (“twenty-six”), but further below it is rightly stated to be brgya nyi shu. In an additional note to his edition, Mukhopadhyaya (1954, p. 230) points out that in the Abhidharmakośa it is the other way round, with one tatkṣaṇa being defined as consisting of one hundred twenty kṣaṇas.
n.­202
The Tibetan here only reads drug (“six”).
n.­203
The Tibetan here only reads gsum (“three”).
n.­204
The Tibetan here reads drug cu rtsa dgu (“sixty-nine”).
n.­205
The Tibetan here reads gcig (“one”). According to the added statement in Zhi Qian’s translation, this is in fact the measurement at noon.
n.­206
The Tibetan here reads brgyad (“eight”).
n.­207
The extant Sanskrit manuscripts read tārāvala, but we have followed Mukhopadhyaya’s emendation to tārāvacara on the basis of the Tibetan skar ma rgyu ba.
n.­208
The extant Sanskrit manuscripts here add (“then it is the muhūrta called Sānuka,” but this is not mentioned in either the Tibetan or Chinese translations.
n.­209
The Tibetan here reads sring mo (“sister”), which is possibly a scribal error for srin po (rākṣasa).
n.­210
The Tibetan omits kṣaṇa.
n.­211
The Tibetan here again reads drug (“six”).
n.­212
The Tibetan here rightly reads sum cu. One should note that according to the following passage on the derivation of time, a muhūrta can be calculated to consist of 7,680 lavas. In an additional note to his edition, Mukhopadhyaya (1954, p. 230) has therefore argued that this present paragraph must be a later interpolation, even though the definition given here is supported by the Abhidharmakośa. This entire passage is absent in the Chinese translations.
n.­213
The Tibetan omits to render “Śarapatha.”
n.­214
For a discussion of the following passages on the divisions of time, see Mukhopadhyaya 1967, pp. 48–50.
n.­215
The Tibetan has rendered the Sanskrit dve palaśate as srang brgya (“one hundred srang”), which is considered to be equal to about forty grams.
n.­216
In an additional note to his edition, Mukhopadhyaya (1954, p. 230) cites a similar set of definitions found in the Suśrutasaṃhitā (VI), and in another note at the end of his 1967 study (p. 78) he provides further citations from the Harivaṃśa (VII 3–4), Viṣṇupurāṇa (II 8.55), and Manusmṛti (I 64).
n.­217
The Degé reading drug cu is in agreement with the reading ṣaṣṭi (“sixty”) of the Asiatic Society of Bengal manuscript (one of the two Nepalese Sanskrit manuscripts included in Mukhopadhyaya’s edition), but the reading catuḥṣaṣṭi (“sixty-four”) of the Paris manuscript (the other Nepalese Sanskrit manuscript included in Mukhopadhyaya’s edition) is supported by the Narthang Kangyur reading, as pointed out by Mukhopadhyaya (1954, p. 230). In addition, we may add that the latter number is also attested in the Choné, Lhasa, Yongle, Lithang, and Kangxi Kangyurs.
n.­218
The following definitions can be compared with those given in Abhidharmakośa III 85–86, as pointed out by Mukhopadhyaya (1954, p. 230).
n.­219
In an additional note to his edition, Mukhopadhyaya (1954, p. 230) rightly states that the Sanskrit edition needs to be emended to sapta gorajāṃsyekā likṣā | sapta likṣā ekā yūkā | sapta yūkā eko yavaḥ.
n.­220
As stated in an additional note to the edition of Mukhopadhyaya (1954, p. 230), the reading aṅguliparva of the extant Sanskrit manuscripts should be adopted here. The Sanskrit manuscripts further add the sentence triparvāṇy ekāṅguliḥ (“Three digits make one finger”).
n.­221
The extant Sanskrit manuscripts here add yojanasya pramāṇaṃ piṇḍitam (“The measure of a yojana has thus been added up”).
n.­222
Following the Sanskrit koṭiśata­sahasrāṇi catuviṃśatiś caikona­triṃśatkoṭi­sahasrāṇi dvādaśa ca śatasaha­srāṇi. The Tibetan reads bye ba phrag ’bum phrag nye shu rtsa bzhi dang / bye ba brgya stong phrag sum cu rtsa dgu, which seems to make 24,390,000,000,000. Dharmarakṣa’s Chinese translation has 16,950,012,000. Following the measurements given just before, however, it should be 15,495,785,088,000.
n.­223
Based on the following calculations regarding the measurements for palas and liquids, it should be 21,176,820.
n.­224
We have followed Mukhopadhyaya’s emendation on the basis of the number given in Dharmarakṣa’s Chinese translation. The Tibetan here gives 84,407,280, whereas the extant Sanskrit manuscripts have 84,007,280.
n.­225
We have again followed Mukhopadhyaya’s emendation on the basis of Dharmarakṣa’s Chinese translation. The extant Sanskrit manuscripts have omitted the last 974,720, and the Tibetan here gives 2,033,974,720.
n.­226
The Tibetan here reads zho gnyis (“two karṣas”).
n.­227
We have adopted the number preserved in the extant Sanskrit manuscripts (as emended by Mukhopadhyaya in his edition by adding śata). The Tibetan here gives 1,508,261,500, thus showing two obvious omissions. Both Chinese translations here read 1,282,261,530.
n.­228
In view of the Sanskrit yuddhārthī, the Lhasa reading ’thab mo du gnyer ba is to be adopted over the Degé reading thab mo du gnyer ba.
n.­229
The Narthang reading zas skom ’byung bar ’gyur ro is in better agreement with the Sanskrit than the Degé reading khro ba blun zhing longs spyod dang ldan par ’gyur ro.
n.­230
The Tibetan has omitted the Sanskrit utsāhavān (“enthusiastic”).
n.­231
The Tibetan has rendered the Sanskrit mahātmā as mthu che bar ’gyur ro (“will have great power”).
n.­232
The Tibetan reads cho ga dang rig pa dang ldan (“and possess prescriptions and knowledge”), thus lacking a rendering of ābharaṇa (“adornments”) in the compound ābharaṇa­vidhijña.
n.­233
The Tibetan lacks a rendering of alpāyuṣko (“having a short life”).
n.­234
The Tibetan here reads rig pa chung bar ’gyur ro (“will have little knowledge”).
n.­235
We have followed the Sanskrit mūliko. The Tibetan here has phreng rgyud mkhan (“proficient with the rosary”), which suggests that the translators had read mālako.
n.­236
The Tibetan lacks a rendering of the Sanskrit gandharva, which in this context must mean “musician.”
n.­237
In view of the Sanskrit sañcaya, the Lhasa reading gsos is to be adopted over the reading sogs found in Degé and several other Kangyurs.
n.­238
The Tibetan reads dpal dang ldan (“will be prosperous”), so it seems the translators read śrī instead of strī. The following two lines are rendered as “having garlands and enjoyments, it will be full of bulls,” but the reading of the extant Sanskrit is confirmed by Dharmarakṣa’s Chinese translation.
n.­239
The Tibetan omits this line.
n.­240
The Tibetan has omitted an equivalent for the Sanskrit krūrapuruṣā (“cruel people”).
n.­241
The Tibetan has rendered this entire verse as mi gzi brjid dang ldan la der phyis ni ’bru’i bcud thams cad nub par ’gyur ro (“The people will be radiant, and afterward all the sap of the crops will disappear there”).
n.­242
The Tibetan has rendered the last two lines as zhing skyes bu dang / bud med rmongs pas gang bar ’gyur ro (“And it will be full of foolish men and women”).
n.­243
The Tibetan has rendered this as bud med dang / skyes bu thams cad dpal dang ldan (“Women and men will all be prosperous”).
n.­244
The Tibetan reads mes tshig par ’gyur ro (“it will burn with fire”), a misinterpretation of the Sanskrit jvalantam. Dharmarakṣa’s Chinese translation has the same misreading, whereas Zhi Qian’s translation is in agreement with the Sanskrit.
n.­245
The Tibetan omits this last line.
n.­246
This verse is absent in the Tibetan translation as well as in Zhi Qian’s Chinese translation.
n.­247
The Tibetan has rendered the Sanskrit murkhāmāna­kāmavi­varjitā as rmongs pas bde ba spong bar ’gyur ro (“fools will avoid pleasure”), but in view of the context the Sanskrit must be understood as murkhā amāna­kāmavi­varjitā (“fools who are not free from pride and sensual desire”).
n.­248
The Tibetan has rendered the Sanskrit rāṣṭrāṇi (“kingdoms”) as rgyal po’i pho brang (“royal palaces”).
n.­249
For the following, Mukhopadhyaya (1954, p. 231) refers to a similar discussion in chapter 15 of the Bṛhatsaṃhitā.
n.­250
The extant Sanskrit reads, “Ārdrā is the asterism of kṣatriyas and brahmins. Punarvasu is the asterism of the people of Suparṇa. Puṣya is the asterism of all who live purely and of royal servants,” but this is probably an erroneous expansion, as noted by Mukhopadhyaya (1954, p. 231), who refers to a correct rendering of this passage on p. 79, line 13 of his edition, which supports the Tibetan reading adopted here. Mukhopadhyaya also notes that there is a parallel to this entire passage in chapter 15 of the Bṛhatsaṃhitā.
n.­251
In accordance with the Sanskrit nāga, the reading klu of the Yongle, Lithang, Kangxi, and Choné Kangyurs is adopted over the Degé reading klung.
n.­252
The Tibetan has translated the Sanskrit gauḍika as shar phyogs kyi mi rnams (“people of the east”), presumably in reference to the eastern location of the Gauḍa region, situated in present-day Bengal.
n.­253
This sentence is missing in the extant Sanskrit manuscripts.
n.­254
The Tibetan reads pho nya rnams (“messengers”), which suggests that the translators read dūtakānāṃ, but the extant Sanskrit manuscripts have dyūtakānām (“gamblers”).
n.­255
The Tibetans reads kau shi ka pa (“Kauśikas”), but the reading of the extant Sanskrit manuscripts is maulika. The Chinese translators seem to have taken the Sanskrit term as referring to a medical practitioner who works with roots and herbs.
n.­256
The Tibetan reads zhing pa bzang po rnams, whereas the reading of extant Sanskrit manuscripts here is bhadra­padakarmaṇāṃ bhadra­kāyakānāṃ ca. In another passage on the connection between the asterisms and certain peoples (F.260.a, 1.­364), the Tibetan reads zhing bzang po rnams, but there the extant Sanskrit has the reading bharukacchānāṃ, of which the Tibetan must be an etymologized rendering, having interpreted the place name Bharukaccha as consisting of a Prakritic form of the Sanskrit bhadra (“good”) and kaccha, presumably “(watery) land.” The Chinese translations also suggest bharukacchānāṃ as the underlying reading here. The extant Sanskrit reading here must be the result of scribal attempts at Sanskritizing the original reading bharukacchānām. One should note here that the Newari bhāro, derived from the Sanskrit bhadra, used to be a term for the landed nobility in the Kathmandu Valley.
n.­257
For the following, Mukhopadhyaya (1954, p. 231) refers to a similar discussion in chapter 23 of the Bṛhatsaṃhitā.
n.­258
The Tibetan renders this as “One should know that when Venus leads, it will rain incessantly,” which suggests that the translators misinterpreted the Sanskrit saṃjanayati as “one should know.”
n.­259
The Tibetan has Vaiśākha (dpyid zla tha chungs).
n.­260
The Tibetan has omitted the Sanskrit jāyāpatikānām (“wives and husbands”).
n.­261
The Tibetan has “eighty.”
n.­262
The extant Sanskrit reads sukhino bhavanti (“will go well”), but in view of the context and the Tibetan rendering ’jigs par ’gyur (“will go to ruin”), this needs to be emended to sukhino na bhavanti.
n.­263
The Tibetan has “fifty-nine.”
n.­264
The Tibetan has “fifty-nine.”
n.­265
The Tibetan has “fifty.”
n.­266
The Tibetan has rendered the Sanskrit rājānaś cātra chidrayuktā bhavanti as rgyal po dang skye bo rnams sngags par ’gyur te (“Kings and people will be terrified”).
n.­267
The Sanskrit mitrāṇi cātra dṛḍhāni bhavanti needs to be emended to pattrāṇi cātra dṛḍhāni bhavanti in view of the neuter case ending and the Tibetan rendering lo ma rnams.
n.­268
The Tibetan has omitted the Sanskrit kṛṣi- (“agricultural”).
n.­269
The Tibetan has “sixty-four.”
n.­270
The Tibetan omits Proṣṭhapada.
n.­271
This entire passage on the start of the rainy season under Abhijit is missing in the Tibetan translation and in the Chinese translations.
n.­272
The Tibetan has “sixty-one.”
n.­273
The Tibetan reads char cung (“little rainfall”).
n.­274
The Tibetan has “twenty-nine.”
n.­275
This sentence is missing in the Tibetan.
n.­276
The Tibetan adds nad chen pos ’chi ba mang zhing (“There will be many deaths due to epidemic”), for which Dharmarakṣa’s Chinese translation has “Elephants and domestic animals die.”
n.­277
The Tibetan has “sixty.”
n.­278
The extant Sanskrit here adds udvignāś ca dānapatayo bhavanti (“and those who are charitable will be distressed”), which seems rather misplaced in this context.
n.­279
This sentence is omitted in the Tibetan and in Zhi Qian’s translation, but it is contained in Dharmarakṣa’s translation.
n.­280
The Sanskrit does not mention any “second” rains, but the Tibetan reads gnyis su char phun sum tshogs.
n.­281
The Tibetan has omitted the Sanskrit bhaya (“fear”).
n.­282
The Tibetan has rendered the Sanskrit putra­pautrāṇāṃ ca kalaho bhavati as bu dang bu mo rnams ’chi bar ’gyur (“Sons and daughters will die”).
n.­283
The Tibetan reads gser ’tshong ba rnams (“gold traders”) instead of “maulikas and Atharvavedins,” and it omits the next sentence.
n.­284
The Tibetan omits this sentence.
n.­285
For the following, Mukhopadhyaya (1954, p. 231) refers to a similar discussion in chapter 98 of the Bṛhatsaṃhitā.
n.­286
We have followed the Tibetan translation and Mukhopadhyaya’s Sanskrit edition, but the extant Sanskrit manuscripts have a negation na in this line (“One should not wear new clothes”).
n.­287
The Sanskrit navaṃ kārayet and the Tibetan rendering gsar bya ba (“one should make new”) can also be translated as “one should repair.”
n.­288
The Tibetan reads, “One should not wear adornments.”
n.­289
The extant Sanskrit manuscripts add naṣṭaṃ viddhaṃ kṛtaṃ cāpi na tad astīti nirdiśet (“One may foretell that there will be no loss or damage done”), but this is absent in both the Tibetan and the Chinese translations.
n.­290
We have followed Mukhopadhyaya’s emendation to sarvaṃ varāṅgakam. The extant Sanskrit manuscripts read tathā sarvā varāṅganā (“thus all women”), which also seems to underlie the Tibetan translation.
n.­291
The Tibetan and Zhi Qian’s Chinese translation do not have a negation in this sentence.
n.­292
For this line the Tibetan reads, “It rains for four days.”
n.­293
The Tibetan has rendered this as pho nya btang ba (“One should send off messengers”).
n.­294
The Tibetan has rendered the Sanskrit dīrghaśrotra as rna ba gsang (“hidden ears”).
n.­295
After this stanza, the extant Sanskrit manuscripts add another three lines: “One should anoint the king. One should plant what is wet (praklinnāni). One should buy all kinds of jewels, a servant, and ornaments. One should make immovable property. One should not create employment (?) (prayuktaṃ na māpayet).” These lines are not present in the Tibetan and Zhi Qian’s Chinese translation.
n.­296
The Tibetan and the Chinese translations read “gold,” whereas the extant Sanskrit manuscripts have ratna.
n.­297
We have followed the Tibetan in including this entire stanza, seemingly consisting of six lines, which is lacking in the extant Sanskrit manuscripts.
n.­298
The Tibetan reads smad gsum (“three lower ones”).
n.­299
The Tibetan has bcing ba (“bondage”), which suggests that the translators read baddhaṃ instead of viddham.
n.­300
The Tibetan reads stod gsum (“the three upper ones”).
n.­301
Both the Sanskrit and the Tibetan have a negation in this sentence, but this does not seem to make sense considering the harsh and negative nature of these asterisms.
n.­302
The Tibetan again reads smad gsum (“three lower ones”).
n.­303
The extant Sanskrit manuscripts read abhijin muhūrta­samastayogaḥ (-bhāgaḥ in the Paris manuscript, one of the two Nepalese Sanskrit manuscripts included in Mukhopadhyaya’s edition) pañca­bhāgakṣetrikā. The Tibetan lacks a rendering for pañcabhāga and seems to have read kṣetrika as kṣatriya.
n.­304
The Tibetan omits this sentence.
n.­305
The Tibetan omits this sentence.
n.­306
The Tibetan has “Maghā” instead of “Puṣya” and refers to seventeen muhūrtas and thirteen muhūrtas, respectively.
n.­307
The Tibetan reads “six fingers.”
n.­308
The Tibetan specifies this asterism as Pūrvāṣāḍhā.
n.­309
The Tibetan specifies this asterism as Pūrvabhādrapadā.
n.­310
The Tibetan refers to sixteen muhūrtas and fourteen muhūrtas, respectively.
n.­311
The Tibetan reads “Pūrvāṣāḍhā on the new moon” and refers to fifteen muhūrtas for both day and night.
n.­312
The Tibetan reads “three fingers.”
n.­313
The Tibetan refers to thirteen muhūrtas and seventeen muhūrtas, respectively.
n.­314
The Tibetan reads “four fingers.”
n.­315
The Tibetan refers to thirteen muhūrtas and seventeen muhūrtas, respectively.
n.­316
The Tibetan has “five fingers.”
n.­317
The Tibetan refers to twelve muhūrtas and eighteen muhūrtas, respectively.
n.­318
The Tibetan reads “six fingers.”
n.­319
The Tibetan refers to thirteen muhūrtas and seventeen muhūrtas, respectively.
n.­320
The Tibetan reads “five fingers.”
n.­321
The Tibetan refers to fourteen muhūrtas and sixteen muhūrtas, respectively.
n.­322
The Tibetan reads “four fingers.”
n.­323
The Tibetan specifies this asterism as Pūrvāṣāḍhā.
n.­324
The Tibetan reads “Pūrvabhādrapadā” instead of “Uttarabhādrapadā,” and it refers to fifteen muhūrtas for both day and night.
n.­325
The Tibetan reads “three fingers.”
n.­326
The Tibetan reads “Pūrvāṣāḍhā” instead of “Phalgunī.”
n.­327
The Tibetan refers to sixteen muhūrtas and fourteen muhūrtas, respectively.
n.­328
The Tibetan reads “two fingers.”
n.­329
The Tibetan reads “Pūrvabhādrapadā” instead of “Uttarabhādrapadā.”
n.­330
The Tibetan refers to seventeen muhūrtas and thirteen muhūrtas, respectively.
n.­331
The Tibetan reads “two fingers.”
n.­332
The Tibetan reads “Jyeṣṭhā” instead of “Viśākhā.”
n.­333
The Tibetan reads “Puṣya” and “Pūrvāṣāḍhā,” respectively.
n.­334
The Tibetan refers to eighteen muhūrtas and twelve muhūrtas, respectively.
n.­335
The Tibetan reads “half a finger.”
n.­336
The Tibetan reads “Pūrvāṣāḍhā” instead of “Jyeṣṭhā.”
n.­337
The Tibetan reads lo lnga lnga zhing zla ba re re lhag par ’gyur (“Every five years an extra month is added”).
n.­338
We have followed Mukhopadhyaya’s emendation on the basis of the Tibetan translation. The extant Sanskrit manuscripts only read ṣaṇmāsāt samudre udaka­parimāṇo bhavati (“For six months there is a measure of water in the ocean”).
n.­339
The Tibetan has omitted the Sanskrit samudrodaka (“the water in the ocean”).
n.­340
The Tibetan omits “Śukra.”
n.­341
The extant Sanskrit manuscripts add Ketu, Dhūmaketu, and Rohitaketu.
n.­342
The Tibetan has rendered this as ’di rnams kyi gtso bo ni phur pu’o (“Chief among them is Bṛhaspati”).
n.­343
The Tibetan here adds “Śravaṇā.”
n.­344
We have adopted the Tibetan drug pa (“sixth”) against the extant Sanskrit saptamam (“seventh”), since according to Mukhopadhyaya (1954, p. 105, n. 8) the Tibetan reading is supported by the Bṛhatsaṃhitā. The extant Sanskrit manuscripts read, “Abhijit, Śravaṇā, Dhaniṣṭhā, Śatabhiṣā, and the two Bhādrapadās‍—this is the sixth general circle. Revatī and Aśvinī‍—this is the seventh general circle.”
n.­345
In an additional note to his edition, Mukhopadhyaya (1954, pp. 231–32) points out that some of the names of the muhūrtas in the following section do not agree with the names listed earlier. Given that this section is moreover absent in the Chinese translations, he argues that this section must be a later interpolation to the text. For extensive citations of passages from other texts containing the names of the muhūrtas, see Mukhopadhyaya’s further notes at pp. 232–33.
n.­346
The Tibetan omits this enumeration.
n.­347
The Tibetan has “seventeen.”
n.­348
The Tibetan omits this sentence.
n.­349
The Tibetan has “thirteen.”
n.­350
The Tibetan reads “Āṣāḍha” (dbyar gyi zla ba gnyis pa).
n.­351
The Tibetan has “sixteen.”
n.­352
The Tibetan has “fourteen.”
n.­353
The extant Sanskrit adds vāyavo, with which this sentence translates as, “At midnight it is the perilous hour called Vāyava.” The Tibetan has sgyu ma chen po (“Mahāmāya”).
n.­354
The Tibetan has “fifteen.”
n.­355
The Tibetan has “fifteen.”
n.­356
The Tibetan has “Aśvayuja.”
n.­357
The Tibetan has “Aśvayuja” (ston zla ’bring po).
n.­358
The Tibetan has translated this as dga’ bral (“Without Delight”).
n.­359
The extant Sanskrit adds saṃyama, with which the name could be rendered as “Continuum Restraint.”
n.­360
The Tibetan has rendered this as nam langs pa na (“At daybreak”).
n.­361
The Tibetan reads “Mārgaśīrṣa” (dgun zla ra ba).
n.­362
The Tibetan has translated this as dga’ bral (“Without Delight”).
n.­363
The Tibetan has rendered this as nam langs pa na (“At daybreak”).
n.­364
The Tibetan reads “Pauṣa” instead of “Māgha.”
n.­365
The Tibetan has rendered this as dga’ byed (“Gladdening”).
n.­366
The Tibetan has translated this as dga’ bral (“Without Delight”).
n.­367
The Tibetan has rendered this as rdul med (“Free from Dust”), which suggests that the translators read virajas.
n.­368
The Tibetan has rendered this as nam langs pa na (“At daybreak”).
n.­369
The Tibetan reads differently here: “As it is in the first month of the hot season, so it is in the first month of the rainy season. As it is in the fourth month of winter, so it is in Kārttika. As it is in Pauṣa, so it is in the first month of winter. As it is in Pauṣa, so it is in the second month of the hot season.”
n.­370
The extant Sanskrit adds muhūrtānāṃ, which would translate as “the course and movement of the muhūrtas of the asterisms.”
n.­371
The Tibetan lacks “fourteenth.”
n.­372
The exact meaning of this passage evades us, so our translation of it remains uncertain. The Tibetan rendering is as unclear to us as the extant Sanskrit.
n.­373
For the following, Mukhopadhyaya (1954, p. 233) refers to a similar discussion in chapter 32 of the Bṛhatsaṃhitā.
n.­374
The Tibetan has rendered this as shin tu ’chi ba (“Extreme Death”).
n.­375
The Tibetan has rendered this as tha dad pa’i rim pa (“Distinct Succession”).
n.­376
The Tibetan has rendered this as “the middle month of the hot season” (dpyid zla ’bring po) or Caitra.
n.­377
The Tibetan has rendered this as “the first month of the hot season” (sos ka’i zla ba dang po) or Phālguna.
n.­378
The Tibetan has rendered this as “the second month of the hot season” (sos ka’i zla ba gnyis pa) or Caitra.
n.­379
The Tibetan has rendered this as “in the month of Jyaiṣṭha” (dbyar zla ra ba la).
n.­380
The Tibetan has rendered this as “in the month of Āṣāḍha” (dbyar zla ’bring po la).
n.­381
We have followed Mukhopadhyaya’s alternative reading of the extant Sanskrit manuscripts here as ṛtur (1954, p. 109, n. 7). This entire line is missing in the Tibetan translation.
n.­382
This line is also missing in the Tibetan translation.
n.­383
The Tibetan has rendered this as “the fourth month of winter” (dgun gyi zla ba bzhi pa).
n.­384
The Tibetan has “twenty-five days.”
n.­385
The Tibetan has “Phālguna” (dpyid zla ra ba).
n.­386
The Tibetan has rendered these two lines as de dag ni sa g.yos pa’i dus ji tsam na smin pa yin par bstan to (“It is taught that at the time of the earthquake, they are the result”).
n.­387
This line is missing in the Tibetan translation.
n.­388
This line is missing in the Tibetan translation.
n.­389
The Tibetan has rendered the Sanskrit anāvāsā as mi bde ba mi ’byung ngo, perhaps to be understood as “difficult and impossible.”
n.­390
The Tibetan has rendered the Sanskrit daṃṣṭripālikāḥ as yul ’khor chas pa (“those who have set off to kingdoms”).
n.­391
These two lines are placed at the beginning of the stanza in the Sanskrit and the Tibetan, but they interrupt the sentence there. We have therefore followed Zhi Qian’s Chinese translation in placing them at the end of the stanza.
n.­392
The extant Sanskrit manuscripts here add tiryakvātaś caiva vāti kṛtaṃ naśyati śāśvataṃ | pathikāś copatapyanti māṣayācyopa­jīvikāḥ (“There will be horizontal wind, deeds will be forever lost, and travelers will be in distress, as will those who subsist on asking for beans[?]”). These two lines are missing in both the Tibetan and the Chinese translations.
n.­393
These three professions are not attested in the available Sanskrit lexica. Probably the Sanskrit manuscripts are corrupt here. The text may have already been corrupt at the time of the Tibetan translation, which omits these two lines.
n.­394
We have followed the reading of the Tibetan and Chinese translations. The Sanskrit here has two different stanzas:
“ ‘When the earth shakes under Citrā,
Artisans, craftsmen,
Maidens, and all jewels,
Along with the sowers of crops“ ‘And the peoples of Vaṅga, Daśārṇa,
Kuru, and Idimāhiṣaka,
Will all undergo tribulations
Once shaken by that earthquake.”
n.­395
The Tibetan has shan pa’i bdag po (“the chiefs of murderers”), whereas the extant Sanskrit manuscripts read abhyarthi­kamūṣika, which we have followed here. While Mukhopadhyaya has opted for abhyarthita­mūṣika in his edition, he has suggested an emendation to apy arthi­kamūṣika in an additional note (1954, p. 234).
n.­396
The Tibetan omits this line.
n.­397
The extant Sanskrit manuscripts lack the last four lines.
n.­398
The Tibetan reads byi ba (“rats”), whereas the extant Sanskrit reads vṛṣabhā (“bulls”).
n.­399
The last two recurring lines are lacking in the extant Sanskrit and the Tibetan, but they occur in Zhi Qian’s Chinese translation.
n.­400
We have followed the Degé reading ’jigs pa chen po ’byung, which is in agreement with the reading of extant Sanskrit manuscripts eteṣu mahābhayam. In his edition, Mukhopadhyaya has emended the Sanskrit text to mahā­vidyākarāś ca ye (“who are great sources of knowledge”) on the basis of the Narthang reading rig pa chen pa ’byung zhing.
n.­401
The Tibetan omits the last two lines.
n.­402
The Tibetan omits this line.
n.­403
The Tibetan has rendered the Sanskrit mantrapāragāḥ as glu mkhan rnams (“experts in song”).
n.­404
The Tibetan omits “Yugandharas.”
n.­405
The Kiśaṭṭas are not attested in the Sanskrit lexica. Mukhopadhyaya has emended the reading of the Sanskrit manuscripts kiśaṭṭa to kuśaṇḍāḥ, even though the former seems to underlie the Tibetan rendering‍—gi Sa ta in the Narthang Kangyur and gi Si ta in the Degé Kangyur.
n.­406
We have followed the reading of the extant Sanskrit manuscripts tad eti yad anīpsitaṃ, which in the Tibetan seems to have been rendered as de dag gi bsam pa ’grub bo, thus lacking a negation. In an additional note to his edition, Mukhopadhyaya (1954, p. 234) has stated that the manuscript reading is in fact preferrable over his emendation to ye narā rājapūjitāḥ in his edition. We have also left out the following sentence in his edition, since it is not found in the Tibetan.
n.­407
The reading cakravākān (“cakravāka birds”) of the extant Sanskrit manuscripts seems out of context here. In view of the Tibetan ’khor lo gcig pa, which suggests some sort of vehicle, the Sanskrit probably needs to be emended to cakravāhān.
n.­408
The Tibetan has omitted the Sanskrit aurabhrikān (“shepherds”).
n.­409
The Tibetan adds “horses” (rta rnams).
n.­410
The Tibetan reads mon gru (Śatabhiṣā or Dhaniṣṭhā).
n.­411
The Tibetan omits the Śibis and Vatsas.
n.­412
We have followed the reading of the extant Sanskrit manuscripts na hi tāṃś citragarbhāś ca ye ca (emended to na) cāñjanakā janāḥ. The Tibetan rendering seems problematic here.
n.­413
In the additional notes in his 1967 study (pp. 78–79), Mukhopadhyaya cites several passages from the Atharvaveda­pariśiṣṭa, the Jyotirnibandha, and the Agnipurāṇa that are related to the following verses.
n.­414
The Tibetan here reads me yis (“by fire”).
n.­415
We have followed Mukhopadhyaya’s emendation of kāṣṭhāni to rāṣṭrāni, which he has provided in an additional notes in his 1967 study (p. 79), in reference to a related verse in Atharvaveda­pariśiṣṭa.
n.­416
We have followed the Tibetan gnod pa ’byung bar ’gyur zhing, since the extant Sanskrit jayati (“are victorious”) does not seem make sense in this context of calamity.
n.­417
The Tibetan has “at night.”
n.­418
The Tibetan has “at daybreak.”
n.­419
For this phrase, the Tibetan has “farmers, children, and the elderly.”
n.­420
We have followed the Sanskrit for these last four lines, even though they seem to be out of context here. The Tibetan translation is difficult to make sense of: dman pa dang / dge ba dang dma’ bar ’gyur ba rnams shes shing gang gis snga ma’i rang bzhin du gyur pa shes pa’i bram ze’i nyi mar gyur par blta’o.
n.­421
The Tibetan lacks this sentence.
n.­422
We have followed the Tibetan sran sngon gyi khur ba, which we have understood as “lentil broth,” though the Sanskrit here only reads maṇḍa (“cream” or “froth”). Zhi Qian’s Chinese translation, however, similarly has “pulses.”
n.­423
We have followed the reading ādityo devatā of the extant Sanskrit manuscripts, which is supported by the rendering de’i lha ni nyi ma yin pas in the Tibetan. In an additional note to his edition, however, Mukhopadhyaya (1954, p. 235) proposes an emendation to aditir devatā on the basis of the passage on p. 47, line 6, of his edition.
n.­424
The Tibetan has rendered the Sanskrit kṛsara as ’bru dang til btags pa’i ri lu (“a lump of ground grain and sesame”).
n.­425
We have followed the reading pañca- of the extant Sanskrit manuscripts. The Tibetan has “seven days.”
n.­426
This is not in agreement with the earlier passage, at the beginning of the astrological section, in which Bhaga is said to be the presiding deity of Pūrvaphalgunī, and Aryaman that of Uttaraphalgunī. The Tibetan here reads klu (“serpent” or “nāga”).
n.­427
This is not in agreement with the earlier passage, at the beginning of the astrological section, in which Aryaman is said to be the presiding deity of Uttaraphalgunī, and Bhaga that of Pūrvaphalgunī. The Tibetan here reads gshin rje (“lord of death”), i.e., Yama.
n.­428
The Tibetan reads dri za (“Gandharva”).
n.­429
The Tibetan reads nas kyi ljang bu’i (“of barley sprouts”).
n.­430
The Degé Kangyur reads “twenty-eight,” the Narthang Kangyur “twenty-two.”
n.­431
The Tibetan has “twenty-one.”
n.­432
The Tibetan reads nyi ma (“the sun”).
n.­433
The Tibetan reads dmangs rigs (“śūdra” or “low caste”).
n.­434
The Tibetan has omitted the Sanskrit madya (“liquor”).
n.­435
In an additional note to his edition, Mukhopadhyaya (1954, p. 235) states that this should be “Viśvedeva.”
n.­436
In an additional note to his edition, Mukhopadhyaya (1954, p. 235) states that this should be “Brahma” or “Brahmā” on the basis of the passage on p. 50, line 1, of his edition.
n.­437
These two verses on Abhijit are omitted in the Tibetan, as well as in the Chinese translations.
n.­438
The Tibetan reads byug pa dang phreng ba (“fragrances and garlands”), but Zhi Qian’s Chinese translation also has “ghee.”
n.­439
In an additional note to his edition, Mukhopadhyaya (1954, p. 235) states that this should be “Ajapād” or “Ajaikapād.” The Tibetan omits this entire verse.
n.­440
The Tibetan has khrums stod (“Pūrvabhādra[padā]”).
n.­441
In an additional note to his edition, Mukhopadhyaya (1954, p. 235) states that this should be “Ahirbudhnya,” which also seems to be what underlies the Tibetan klu (“serpent”). Metrically, however, this does not fit.
n.­442
The Tibetan has “twenty-eight days.”
n.­443
In an additional note to his edition, Mukhopadhyaya (1954, p. 235) states that the Sanskrit should read “the Aśvinis,” and he refers to an earlier passage in which the Paris manuscript (one of the two Nepalese Sanskrit manuscripts included in his edition) reads aśvidaivatām (1954, p. 51, n. 12). However, both manuscripts here have “Gandharva.” The Tibetan reads nyi ma (“the sun”).
n.­444
The Tibetan here reads mar dang sran sngon (“ghee and mung beans”).
n.­445
In an additional note in his 1967 study, Mukhopadhyaya (p. 79) mentions that a similar discussion can be found in chapter 121 of the Agnipurāṇa.
n.­446
The Tibetan has “twenty days.”
n.­447
The Tibetan has “three days.”
n.­448
The Tibetan has “twelve days.”
n.­449
The Tibetan has “twenty-nine days.”
n.­450
The Degé Kangyur has “ten days,” the Narthang Kangyur “fourteen days.”
n.­451
The Tibetan has “twenty-six days.”
n.­452
The Tibetan omits this clause.
n.­453
In the Tibetan translation it is stated that under all the asterisms from Uttarāṣāḍhā until Revatī one will be released after fourteen days.
n.­454
For the following, Mukhopadhyaya (1954, p. 235) refers to similar material in the Jyotiṣa­kalpa­madruma.
n.­455
The Tibetan has omitted the Sanskrit snigdha (“smooth”), and it has translated the Sanskrit padma­samānavarnaḥ as sa dkar po’i kha dog (“the color of white earth”).
n.­456
For this line, the Tibetan reads de ni mchu pad ma ltar dmar ’gyur ro (“she will have lips that are reddish like a pink lotus”).
n.­457
We have followed the reading of the extant Sanskrit manuscripts nābheś ca madhye pratibimbakaṃ syāt. The Tibetan here reads zas dang skom mang du rnyed par ’gyur ro (“she will obtain much food and drink”) and then adds another sentence that seems to be a mix of the previous line and the last line of the second to last verse of this section.
n.­458
The Tibetan has rendered the last two lines as de ni khyim thab las ’phyo bar ’gyur zhig dka’ ba’i sdug bsngal thob bar ’gyur ro (“She will be unhappy in married life and she will experience unbearable suffering”).
n.­459
The Tibetan has rendered the Sanskrit śrutidhāriṇīṃ as khyim thab kyi brtul zhugs can (“faithful to her husband”).
n.­460
In an additional note in his 1967 study, Mukhopadhyaya (p. 79) emends the reading cibuke to cibau, which we have followed.
n.­461
The extant Sanskrit manuscripts contain several additional verses in this section that are not found in either the Tibetan or the Chinese translations. See the edition of Mukhopadhyaya (1954), p. 130, n. 4; and p. 131, n. 7.
n.­462
The Tibetan has omitted the Sanskrit nakṣatra- (“under an asterism”). In an additional note, Mukhopadhyaya (1954, pp. 235–36) points out that the following section deals with the same subject matter as the section at p. 61 of his edition (n.­18) but that the statements made are in fact quite different. In view of the absence of this section in both Chinese translations, it seems likely that the following was added at a later point during the transmission of the text.
n.­463
The Tibetan reads rkun ma la dga’ (“likes to steal”), whereas the Sanskrit has priyasāhasaḥ.
n.­464
The Tibetan reads pha rol ’jigs par byed (“frightening to others”), whereas the Sanskrit has paramajalpakaḥ.
n.­465
The Tibetan has rendered this line as khang po bzang po rnyed par ’gyur ro (“and will obtain a fine house”).
n.­466
The Tibetan has rendered this line as rtag tu bla ma la smod par ’gyur ro (“and will continually slander the guru”).
n.­467
The Tibetan has rendered the Sanskrit ’steyakarmā as ’joms par ’gyur ro (“will make conquest”), which suggests that the translators did not recognize the elided a-.
n.­468
The Tibetan reads chu smad (“Uttarāṣāḍhā”).
n.­469
The Tibetan has rendered the Sanskrit parivādī as byi rgyug pa (“one who commits adultery”).
n.­470
In an additional note in his 1967 study, Mukhopadhyaya (p. 79) proposes to emend the Sanskrit from nānusūyakaḥ to nānasūyakaḥ, which is the correct form, but this would translate as “not unenvious,” which seems out of place in this positive characterization of a Revatī-born person. It seems to us that the authors of the text here understood anusūyakaḥ as “envious.” The Tibetan reads dga’ bar ’gyur ro, which suggests that the translators read something with nand-.
n.­471
The extant Sanskrit manuscripts add many more sections on astrology and prognostication here. See the edition of Mukhopadhyaya (1954), pp. 136–203.
n.­472
Zhi Qian’s Chinese translation here adds “and no dowry is needed.”
n.­473
Zhi Qian’s Chinese translation lacks the following passages in which some of the earlier arguments are revisited, up until the passage that describes the brahmin pouring water to consecrate the matrimony (1.­739).
n.­474
The extant Sanskrit manuscripts here add brahmaṇaḥ (“[the particular characteristic] of Brahmā”), but this is absent in the Tibetan and seems to make less sense with what follows.
n.­475
We have followed the Tibetan bde ba ’dod pas bslus nas. In his edition, Mukhopadhyaya (1954, p. 206) has emended the clearly corrupt reading aśvodana tena of the extant Sanskrit manuscripts to aśvastanās tena, but this does not seem convincing to us.
n.­476
The Tibetan seems to have rendered the Sanskrit kilāsī twice: as ’brum bu (“pox ridden”) and as sha bkra (“vitiligo”).
n.­477
The Tibetan and Dharmarakṣa’s Chinese translation omit this sentence.
n.­478
We have followed the reading of the extant Sanskrit manuscripts (after hṛṣṭacittaḥ): udakenāsau kanyakām anupradāsīd iyam astu kanyakā prakṛtiḥ śārdūla­karṇasya bhāryā, with which the Tibetan translation agrees. For some reason, Mukhopadhyaya (1954, p. 208) understood this narrative passage as forming a stanza and sought to emend the text accordingly.
n.­479
The Tibetan lacks this sentence, but the extant Sanskrit ugracitta āsīn mātaṅgarājaḥ is supported by Dharmarakṣa’s Chinese translation. Mukhopadhyaya (1954, p. 208) again presented the following sentence as forming a stanza, but in our opinion this narrative passage must all be in prose.
n.­480
Mukhopadhyaya (1954, p. 208) adopted the reading āśrame of the extant Sanskrit manuscripts, but this does not seem to make much sense here. We have followed the Tibetan rang gi grong khyer du phyir log ste, which is supported by Dharmarakṣa’s Chinese translation.
n.­481
The extant Sanskrit manuscripts here add kṣemaṃ subhikṣaṃ ca sadotsavādyam (“[his kingdom,] which was peaceful, well provisioned, and always engaged in festivals and the like”), but this short description is not found either in the Tibetan or in the Chinese translations.
n.­482
The Tibetan rendering of the Sanskrit pūrvakeṇa nivāsena as skye ba sngon gyi bag chags kyis suggests that the Sanskrit nivāsa (“lifetime”) was understood as having the same meaning as vāsanā (“karmic imprint”). We have stayed with the proper meaning of the Sanskrit nivāsa, which can have the added connotation of “living together,” especially when it is prefixed with saṃ-.
n.­483
The Tibetan text here reads chu nang nas skyes ci bzhin no (“as what is born from within water”), but perhaps nas is to be emended to chu, which would make for the reading chu skyes (“water lily”). This would be in agreement with Dharmarakṣa’s Chinese translation as well as the related verses found in other past life stories, such as in the Mahāvastu (II 98): pūrve vā saṃnivāsena pratyutpanne hitena vā | sarvatāṃ jāyate premaṃ utpalaṃ vā yathodake. The alternative reading of the extant Sanskrit manuscripts candrasya kumude yathā (“like [the love] of the moon for the water lily”) seems to be a later scribal emendation.
n.­484
In the Tibetan, this sentence has been combined with the following one through a rendering of the Sanskrit śabdāpayāmi (“I call for”) as tshig tu ma yin par rtogs par bya zhing, which is difficult to make sense of here.
n.­485
The Tibetan lacks a rendering of the Sanskrit drutam (swiftly”), but we find it in Dharmarakṣa’s Chinese translation.
n.­486
The extant Sanskrit manuscripts add viśuddham (“pure”).
n.­487
The Tibetan lacks this sentence.
n.­488
With this sentence we have followed the Tibetan translation. The extant Sanskrit manuscripts only read āttamanasas te bhikṣavo bhagavato bhāṣitam abhyanandan (“Elated, the monks rejoiced at what the Blessed One had spoken”). Dharmarakṣa’s Chinese translation reads, “Elated, the brahmin householders and the monks rejoiced at what the Blessed One had spoken,” whereas Zhi Qian’s translation reads, “Elated, King Prasenajit, the monks, nuns, devoted laymen, and devoted laywomen rejoiced at what the Blessed One had spoken.”

b.

Bibliography

Tibetan Sources

stag rna’i rtogs pa brjod pa (Śārdūla­karṇāvadāna). Toh 358, Degé Kangyur vol. 76 (mdo sde, aH), folios 232.b–277.b.

stag rna’i rtogs pa brjod pa. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 76, pp. 669–796.

stong chen mo rab tu ’joms pa (Mahāsāhasra­pramardanī). Toh 558, Degé Kangyur vol. 90 (rgyud, pha), folios 63.a–87.b. English translation Destroyer of the Great Trichiliocosm 2016.

rig sngags kyi rgyal mo rma bya chen mo (Mahā­māyūrīvidyārājñī). Toh 559, Degé Kangyur vol. 90 (rgyud, pha), folios 87.b–117.a. English translation The Queen of Incantations: The Great Peahen 2023.

Arya SardulakarNa’i nang nas ’byung ba gza’ dang rgyu skra gyi rang bzhin bshad pa. Toh 4321a, Degé Tengyur vol. 203 (mdo ’grel [bzo rig], ngo), folios 33.b–49.a.

Aśvaghoṣa. sangs rgyas kyi spyod pa zhes bya ba’i snyan dngags chen po (Buddha­caritanāma­mahākāvya). Toh 4156, Degé Tengyur vol. 172 (spring yig, ge), folios 1.b–103.b.

Vasubandhu. chos mngon pa’i mdzod kyi bshad pa (Abhi­dharma­kośabhāṣya). Degé Tengyur vol. 140 (mngon pa, ku), folios 26.a–258.a; vol. 141 (mngon pa, khu), folios 1.b–95.a.

Denkarma (pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.

Other Sources

84000. The Chapter on Going Forth (Pravrajyāvastu, rab tu ’byung ba’i gzhi, Toh 1, ch. 1). Translated by Robert Miller. Online publication. 84000: Translating the Words of the Buddha, 2018.

84000. Destroyer of the Great Trichiliocosm (Mahāsāhasra­pramardanī, stong chen mo rab tu ’joms pa, Toh 558). Translated by the Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2016.

84000. The Queen of Incantations: The Great Peahen (Mahā­māyūrīvidyārājñī, rig sngags kyi rgyal mo rma bya chen mo, Toh 559). Translated by the Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2023.

Bronkhorst, Johannes. How the Brahmins Won: From Alexander to the Guptas. Leiden: Brill, 2016.

Burnouf, Eugène. Introduction à l’histoire du buddhisme indien. Paris: Maisonneuve, 1844.

Burnouf, Eugène. (2010). Introduction to the History of Indian Buddhism. Translated by Katia Buffetrille and Donald S. Lopez Jr. Chicago: University of Chicago Press, 2010.

Cowell, Edward B., and Robert Alexander Neil, eds. The Divyâvadâna: A Collection of Early Buddhist Legends. Cambridge: Cambridge University Press, 1886.

De Jong, Jan Willem. “Buddhism and the Equality of the Four Castes.” Acta Iranica 28 (1988): 423–31.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. New Haven: Yale University Press, 1953.

Eltschinger, Vincent. Caste and Buddhist Philosophy: Continuity of Some Buddhist Arguments against the Realist Interpretation of Social Denominations. Translated by Raynald Prévèreau. New Delhi: Motilal Banarsidass, 2012.

Giebel, Rolf W., trans. “The Mātaṅga Sutra.” In Esoteric Texts, 27–99. Moraga, CA: Bukkyō Dendō Kyōkai and BDK America, 2015.

Haas, Dominik A. Gāyatrī: Mantra and Mother of the Vedas. Vienna: Austrian Academy of Sciences Press, 2023.

Hiraoka, Satoshi. “Text Critical Remarks on the Divyāvadāna (2).” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 13 (2010): 35–74.

Joseph, Tony. Early Indians: The Story of Our Ancestors and Where We Came From. New Delhi: Juggernaut Books, 2018.

Karashima, Seishi. “The Sanskrit Fragments Or.15010 in the Hoernle Collection.” In Buddhist Manuscripts from Central Asia: The British Library Sanskrit Fragments, edited by Seishi Karashima and Klaus Wille, 2.1:335–550. Tokyo: The International Research Institute for Advanced Buddhology, Soka University, 2009.

Karashima, Seishi, and Margarita I. Vorobyova-Desyatovskaya. “The Avadāna Anthology from Merv, Turkmenistan.” In Buddhist Manuscripts from Central Asia: The St. Petersburg Sanskrit Fragments, edited by Seishi Karashima and Margarita I. Vorobyova-Desyatovskaya, 1:145–524. Tokyo: The International Research Institute for Advanced Buddhology, Soka University, 2015.

Kotyk, Jeffrey. “Astrological Determinism in Indian Buddhism.” Journal of the International Association of Buddhist Studies 41 (2018): 145–67.

Miyazaka, Tensho et al. “The Śārdūla­karṇāvadāna from Central Asia.” In Buddhist Manuscripts from Central Asia: The St. Petersburg Sanskrit Fragments, edited by Seishi Karashima and Margarita I. Vorobyova-Desyatovskaya, 1:1–84. Tokyo: The International Research Institute for Advanced Buddhology, Soka University, 2015.

Mukhopadhyaya, Sujitkumar (1954). The Śārdūlakarṇāvadāna. Santiniketan: Visvabharati, 1954.

Mukhopadhyaya, Sujitkumar (1960). The Vajrasūcī of Aśvaghoṣa: A Study of the Sanskrit Text and Chinese Version. Revised second edition. Santiniketan: Visvabharati, 1960.

Mukhopadhyaya, Sujitkumar (1967). A Critical Study of the Śārdūlakarṇāvadāna: From the Brāhmaṇic Literary Sources. Visvabharati Annals, part 1; Humanities, vol. 12. Santiniketan: Visvabharati, 1967.

Sharma, Sharmistha. Astrological Lore in the Buddhist Śārdūlakarṇāvadāna. Delhi: Eastern Book Linkers, 1992.

Silk, Jonathan. “Indian Buddhist Attitudes toward Outcastes.” Indo-Iranian Journal 63 (2020): 128–87.

Strauch, Ingo. “The Evolution of the Buddhist Rakṣā Genre in the Light of New Evidence from Gandhāra: The *Manasvi-nāgarāja-sūtra from the Bajaur Collection of Kharoṣṭhī Manuscripts.” Bulletin of the School of Oriental and African Studies 77, no. 1 (2014): 63–84.

Zinkgräf, Willi. Vom Divyāvadāna zur Avadāna-Kalpalatā: Ein Beitrag zur Geschichte eines Avadāna. Inaugural Dissertation. Heidelberg: Carl Winter’s Universitätsbuchhandlung, 1940.


g.

Glossary

Types of attestation for names and terms of the corresponding source language

AS

Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

Abhijit

Wylie:
  • byi bzhin
Tibetan:
  • བྱི་བཞིན།
Sanskrit:
  • abhijit AS

“Victorious.” The asterism of the star Vega in the constellation Lyra.

Located in 17 passages in the translation:

  • 1.­236
  • 1.­259
  • 1.­270
  • 1.­272
  • 1.­297
  • 1.­321
  • 1.­332
  • 1.­354
  • 1.­364
  • 1.­461
  • 1.­504
  • 1.­509
  • 1.­660
  • 1.­677
  • n.­271
  • n.­344
  • n.­437
g.­2

Abhijit

Wylie:
  • byi bzhin
Tibetan:
  • བྱི་བཞིན།
Sanskrit:
  • abhijit AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­283
  • 1.­285
g.­3

Abhijita

Wylie:
  • mi ’pham
Tibetan:
  • མི་འཕམ།
Sanskrit:
  • abhijita AS

“Victorious.” The name of a muhūrta.

Located in 4 passages in the translation:

  • 1.­529-532
g.­4

Abhirāja

Wylie:
  • rjes su ’jug pa
Tibetan:
  • རྗེས་སུ་འཇུག་པ།
Sanskrit:
  • abhirāja AS

The name of a people in northern India.

Located in 1 passage in the translation:

  • 1.­583
g.­5

Abhisāra

Wylie:
  • lung par gnas pa
Tibetan:
  • ལུང་པར་གནས་པ།
Sanskrit:
  • abhisāra AS

The name of a country just to the southwest of the Kashmir valley.

Located in 1 passage in the translation:

  • 1.­593
g.­6

āḍhaka

Wylie:
  • a lang ka
Tibetan:
  • ཨ་ལང་ཀ
Sanskrit:
  • āḍhaka AS

A measure of weight roughly equivalent to three kilograms.

Located in 28 passages in the translation:

  • 1.­335-362
g.­7

Aditi

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • aditi AS

The mother of gods (deva). According to the brahmanical tradition, she is one of the daughters of the creator god Dakṣa Prajāpati, who gave her and twelve of her sisters in marriage to the sage Kaśyapa.

Located in 2 passages in the translation:

  • 1.­190
  • 1.­242
g.­8

Āgneya

Wylie:
  • me
Tibetan:
  • མེ།
Sanskrit:
  • āgneya AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­283
  • 1.­285
g.­9

Agni

Wylie:
  • me lha
Tibetan:
  • མེ་ལྷ།
Sanskrit:
  • agni AS

The god of fire in the Vedic pantheon.

Located in 2 passages in the translation:

  • 1.­238
  • 1.­252
g.­10

Agnidatta

Wylie:
  • me sbyin
Tibetan:
  • མེ་སྦྱིན།
Sanskrit:
  • agnidatta AS

“Given by Fire.” The name of a king who bestowed the district of Utkaṭa as a brahmic gift (brahmadeya) to the brahmin Puṣkarasārin.

Located in 2 passages in the translation:

  • 1.­62
  • 1.­64
g.­11

Agniveśya

Wylie:
  • ag ni be sha
Tibetan:
  • ཨག་ནི་བེ་ཤ།
Sanskrit:
  • agniveśya AS

One of the sublineages connected with the Kāśyapa lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­12

Ahirbudhnya

Wylie:
  • klu dang gza’ lag
  • klu
Tibetan:
  • ཀླུ་དང་གཟའ་ལག
  • ཀླུ།
Sanskrit:
  • ahirbudhnya AS

The mythical “serpent of the deep” that, according to the brahmanical tradition, resides in the misty region at the bottom of the world.

Located in 6 passages in the translation:

  • 1.­264
  • 1.­590
  • 1.­668
  • n.­188
  • n.­190
  • n.­441
g.­13

airborne dust particle

Wylie:
  • nyi zer gyi rdul
Tibetan:
  • ཉི་ཟེར་གྱི་རྡུལ།
Sanskrit:
  • vātāyanarajas AS

The smallest visible particle, seven of which make up one speck of dirt on a hare.

Located in 4 passages in the translation:

  • 1.­290
  • g.­439
  • g.­440
  • g.­441
g.­14

Ajitaśrībhadra

Wylie:
  • a dzi ta shrI b+ha dra
Tibetan:
  • ཨ་ཛི་ཏ་ཤྲཱི་བྷ་དྲ།
Sanskrit:
  • ajitaśrībhadra

Indian preceptor-monk and translator.

Located in 2 passages in the translation:

  • i.­21
  • c.­1
g.­15

Ālambāyanīya

Wylie:
  • dmigs pa ya na
Tibetan:
  • དམིགས་པ་ཡ་ན།
Sanskrit:
  • ālambāyanīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­254
g.­16

Ānanda

Wylie:
  • kun dga’
Tibetan:
  • ཀུན་དགའ།
Sanskrit:
  • ānanda AS

Definition from the 84000 Glossary of Terms:

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).

Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

Located in 49 passages in the translation:

  • s.­1
  • i.­2-4
  • i.­17
  • i.­19
  • i.­23
  • 1.­3-12
  • 1.­15-19
  • 1.­21-22
  • 1.­26-27
  • 1.­29-36
  • 1.­38
  • 1.­40
  • 1.­43-44
  • 1.­50-51
  • 1.­741
  • n.­3
  • n.­34
  • n.­37
  • n.­39
  • n.­45-46
  • n.­48
  • g.­341
g.­17

Ananta

Wylie:
  • mtha’ med
  • mtha’ yas
Tibetan:
  • མཐའ་མེད།
  • མཐའ་ཡས།
Sanskrit:
  • ananta AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­283
  • 1.­285
g.­18

Anapekṣa

Wylie:
  • a na pa khra
Tibetan:
  • ཨ་ན་པ་ཁྲ།
Sanskrit:
  • anapekṣa AS

One of the sublineages connected with the Kāśyapa lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­19

Anāthapiṇḍada’s park

Wylie:
  • mgon med zas sbyin gyi kun dga’ ra ba
Tibetan:
  • མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།
Sanskrit:
  • anātha­piṇḍadārāma AS

Definition from the 84000 Glossary of Terms:

This was an important early site for the Buddha’s growing community. Anāthapiṇḍada, a wealthy patron of the Buddha, purchased the park, located outside Śrāvastī, at great cost, purportedly covering the ground with gold, and donated it to the saṅgha. It was there that the Buddha spent several rainy seasons and gave discourses that were later recorded as sūtras. It was also the site for one of the first Buddhist monasteries. (Provisional 84000 definition. New definition forthcoming.)

Located in 2 passages in the translation:

  • 1.­2
  • 1.­55
g.­20

Āṇḍāyana

Wylie:
  • kan tA ya na
Tibetan:
  • ཀན་ཏཱ་ཡ་ན།
Sanskrit:
  • āṇḍāyana AS

One of the sublineages connected with the Vāsiṣṭha lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­21

Andhra

Wylie:
  • an dra
Tibetan:
  • ཨན་དྲ།
Sanskrit:
  • andhra AS

The name of a region along the southeast coast of the Indian subcontinent, roughly corresponding to the present-day state of Andhra Pradesh.

Located in 1 passage in the translation:

  • 1.­574
g.­22

Aṅga

Wylie:
  • ang ga
Tibetan:
  • ཨང་ག
Sanskrit:
  • aṅga AS

The name of a region in the northeast of the Indian subcontinent, situated along the Ganges River just to the east of the Magadha region, covering the eastern part of the present-day state of Bihar.

Located in 1 passage in the translation:

  • 1.­566
g.­23

Aṅgāraka

Wylie:
  • mig dmar
Tibetan:
  • མིག་དམར།
Sanskrit:
  • aṅgāraka AS

“The Glowing One.” The planet Mars.

Located in 2 passages in the translation:

  • 1.­274
  • 1.­525
g.­24

aṇu

Wylie:
  • rdul phran
Tibetan:
  • རྡུལ་ཕྲན།
Sanskrit:
  • aṇu AS

A particle of matter or an “atom,” traditionally considered to be made up of seven of the finest particles (paramāṇu).

Located in 2 passages in the translation:

  • 1.­290
  • g.­314
g.­25

Anurādhā

Wylie:
  • lha mtshams
Tibetan:
  • ལྷ་མཚམས།
Sanskrit:
  • anurādhā AS

“Propitious.” The asterism of the three stars at the head of the constellation Scorpio.

Located in 19 passages in the translation:

  • 1.­236
  • 1.­254
  • 1.­271-272
  • 1.­297
  • 1.­316
  • 1.­332
  • 1.­349
  • 1.­364
  • 1.­437
  • 1.­440
  • 1.­509
  • 1.­515
  • 1.­526
  • 1.­573
  • 1.­650
  • 1.­677
  • 1.­702
  • n.­194
g.­26

Araṇemi Gautama

Wylie:
  • rtsib kyi mu khyud
  • gau ta ma
  • mnyes byed gau ta ma
Tibetan:
  • རྩིབ་ཀྱི་མུ་ཁྱུད།
  • གཽ་ཏ་མ།
  • མཉེས་བྱེད་གཽ་ཏ་མ།
Sanskrit:
  • araṇemigautama AS

The brahmin sage who is said to have received the Vedas from Indra Kauśika and then passed them on to Śvetaketu.

Located in 4 passages in the translation:

  • 1.­179
  • 1.­716
  • 1.­736
  • g.­461
g.­27

Ārdrā

Wylie:
  • lag
Tibetan:
  • ལག
Sanskrit:
  • ārdrā AS

“Moist.” The asterism around the star Betelgeuse at the top left of the constellation Orion.

Located in 19 passages in the translation:

  • 1.­236
  • 1.­241
  • 1.­270
  • 1.­272
  • 1.­297
  • 1.­304
  • 1.­332
  • 1.­338
  • 1.­364
  • 1.­387
  • 1.­390-391
  • 1.­509
  • 1.­526
  • 1.­554
  • 1.­630
  • 1.­677
  • 1.­691
  • n.­250
g.­28

arhat

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • arhat AS

Definition from the 84000 Glossary of Terms:

According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

Located in 7 passages in the translation:

  • i.­5
  • i.­17-18
  • 1.­27
  • n.­3
  • n.­69
  • g.­341
g.­29

Ariṣṭā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • ariṣṭā AS

The mother of gandharvas. According to the brahmanical tradition, she is one of the daughters of the creator god Dakṣa Prajāpati, who gave her and twelve of her sisters in marriage to the sage Kaśyapa.

Located in 1 passage in the translation:

  • 1.­190
g.­30

Arjuna

Wylie:
  • srid sgrub
Tibetan:
  • སྲིད་སྒྲུབ།
Sanskrit:
  • arjuna AS

The third and most prominent of the five Pāṇḍavas brothers whose long war with the Kauravas, their enemy relatives, is described in the epic narrative of the Mahābhārata. Renowned for his skill in arms, Arjuna is especially known from the episode of the Bhagavad Gītā, in which he is the main interlocutor of Kṛṣṇa, his charioteer. As the incarnation of the divine, Kṛṣṇa counsels Arjuna at the beginning of the great battle to fight his Kaurava kinsmen. The Ārjunāyanas, “those descended from Arjuna,” were a people situated in northern India in the region west of Mathura, now comprising the Rajput states of Bharatpur and Alwar, where they became dominant after the gradual decline of the Indo-Greeks around the middle of the first century ʙᴄᴇ.

Located in 2 passages in the translation:

  • 1.­591
  • 1.­596
g.­31

arka

Wylie:
  • arka
Tibetan:
  • ཨརྐ།
Sanskrit:
  • arka AS

Calotropis gigantea. The crown flower, a perennial shrub with purplish flowers, is known for its intoxicating effect and is used in medicine and ritual.

Located in 1 passage in the translation:

  • 1.­13
g.­32

Arka

Wylie:
  • arga
  • marga
Tibetan:
  • ཨརྒ།
  • མརྒ།
Sanskrit:
  • arka AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­283
  • 1.­285
g.­33

Ārṣṭiṣeṇa

Wylie:
  • be ra brgyad pa
  • a ra shi se na
Tibetan:
  • བེ་ར་བརྒྱད་པ།
  • ཨ་ར་ཤི་སེ་ན།
Sanskrit:
  • ārṣṭiṣeṇa AS

One of the sublineages connected with the Gautama lineage of the brahmanical tradition. A sublineage of the Sāmavedins.

Located in 2 passages in the translation:

  • 1.­191
  • 1.­219
g.­34

Āruṇika

Wylie:
  • dgon pa
Tibetan:
  • དགོན་པ།
Sanskrit:
  • āruṇika AS

One of the lineages within the Sāmaveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­181
g.­35

Aryaman

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • aryaman AS

The name of a deity.

Located in 7 passages in the translation:

  • 1.­248
  • 1.­265
  • 1.­640
  • 1.­670
  • n.­190
  • n.­426-427
g.­36

Āṣāḍha

Wylie:
  • dbyar zla ’bring po
  • dbyar gyi zla ba gnyis pa
Tibetan:
  • དབྱར་ཟླ་འབྲིང་པོ།
  • དབྱར་གྱི་ཟླ་བ་གཉིས་པ།
Sanskrit:
  • āṣāḍha AS
  • āṣāḍhā AS

The fourth lunar month that falls within the period of June–July, when the full moon is in the Āṣāḍhā asterisms.

Located in 4 passages in the translation:

  • 1.­339
  • 1.­535
  • n.­350
  • n.­380
g.­37

Āṣāḍhā

Wylie:
  • chu smad dang chu stod
Tibetan:
  • ཆུ་སྨད་དང་ཆུ་སྟོད།
Sanskrit:
  • āṣāḍhā AS

Refers to the two asterisms Pūrvāṣāḍhā and Uttarāṣāḍhā.

Located in 5 passages in the translation:

  • 1.­511
  • 1.­518
  • 1.­526
  • 1.­540
  • g.­36
g.­38

ascetic

Wylie:
  • dge sbyong
Tibetan:
  • དགེ་སྦྱོང་།
Sanskrit:
  • śramaṇa AS

Definition from the 84000 Glossary of Terms:

A general term applied to spiritual practitioners who live as ascetic mendicants. In Buddhist texts, the term usually refers to Buddhist monastics, but it can also designate a practitioner from other ascetic/monastic spiritual traditions. In this context śramaṇa is often contrasted with the term brāhmaṇa (bram ze), which refers broadly to followers of the Vedic tradition. Any renunciate, not just a Buddhist, could be referred to as a śramaṇa if they were not within the Vedic fold. The epithet Great Śramaṇa is often applied to the Buddha.

Located in 13 passages in the translation:

  • 1.­9-12
  • 1.­16
  • 1.­22-25
  • 1.­30
  • 1.­38
  • 1.­179
  • n.­32
g.­39

Aśleṣā

Wylie:
  • skag
Tibetan:
  • སྐག
Sanskrit:
  • aśleṣā AS

“Embracer.” The asterism of the five stars at the head of the constellation Hydra.

Located in 20 passages in the translation:

  • 1.­236
  • 1.­244
  • 1.­270-272
  • 1.­297
  • 1.­308
  • 1.­332
  • 1.­341
  • 1.­364
  • 1.­403-405
  • 1.­509
  • 1.­526
  • 1.­560
  • 1.­636
  • 1.­677
  • 1.­694
  • n.­195
g.­40

Aṣṭabhaginīya

Wylie:
  • sring mo brgyad kyi rgyud
Tibetan:
  • སྲིང་མོ་བརྒྱད་ཀྱི་རྒྱུད།
Sanskrit:
  • aṣṭabhaginīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­266
g.­41

asura

Wylie:
  • lha ma yin
Tibetan:
  • ལྷ་མ་ཡིན།
Sanskrit:
  • asura AS

Definition from the 84000 Glossary of Terms:

A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

Located in 4 passages in the translation:

  • 1.­30
  • 1.­746
  • n.­43
  • n.­115
g.­42

aśvamedha

Wylie:
  • rta bsang
Tibetan:
  • རྟ་བསང་།
Sanskrit:
  • aśvamedha AS

The Vedic ritual of horse sacrifice.

Located in 2 passages in the translation:

  • 1.­186
  • 1.­188
g.­43

Aśvayuj

Wylie:
  • rta ’thab pa
Tibetan:
  • རྟ་འཐབ་པ།
Sanskrit:
  • aśvayuj AS
  • aśvayuja AS

The asterism Aśvinī.

Located in 1 passage in the translation:

  • 1.­541
g.­44

Aśvayuja

Wylie:
  • rta ’thab pa
  • ston zla ’bring po
Tibetan:
  • རྟ་འཐབ་པ།
  • སྟོན་ཟླ་འབྲིང་པོ།
Sanskrit:
  • aśvayuj AS
  • aaśvayuja AS

The seventh lunar month that falls within the period of September–October, when the full moon is in the Aśvinī asterism.

Located in 5 passages in the translation:

  • 1.­352
  • 1.­530
  • 1.­535
  • n.­356-357
g.­45

Aśvinī

Wylie:
  • tha skar
Tibetan:
  • ཐ་སྐར།
Sanskrit:
  • aśvinī AS

“The Horsemen.” The asterism of two stars that form part of the constellation Aries.

Located in 24 passages in the translation:

  • 1.­236
  • 1.­267
  • 1.­272
  • 1.­297
  • 1.­328
  • 1.­332
  • 1.­361
  • 1.­364
  • 1.­489
  • 1.­492-493
  • 1.­504
  • 1.­509
  • 1.­513-514
  • 1.­520
  • 1.­526
  • 1.­594
  • 1.­673
  • 1.­677
  • 1.­713
  • n.­344
  • g.­43
  • g.­44
g.­46

Ātapāgni

Wylie:
  • me yis gdungs
  • nyi mas gdungs
  • tsha bas gdungs pa
Tibetan:
  • མེ་ཡིས་གདུངས།
  • ཉི་མས་གདུངས།
  • ཚ་བས་གདུངས་པ།
Sanskrit:
  • ātapāgni AS

“Kindling Fire.” The name of a muhūrta.

Located in 9 passages in the translation:

  • 1.­283
  • 1.­285
  • 1.­528-534
g.­47

Atharvaveda

Wylie:
  • srid srung gi rig byed
Tibetan:
  • སྲིད་སྲུང་གི་རིག་བྱེད།
Sanskrit:
  • atharvaveda AS

The fourth and last of the Vedas, the Atharvaveda mainly consists of hymns and spells that are used in domestic rituals, often for apotropaic and healing purposes.

Located in 7 passages in the translation:

  • 1.­166
  • 1.­202
  • n.­113
  • g.­48
  • g.­49
  • g.­451
  • g.­513
g.­48

Atharvaveda branch

Wylie:
  • srid srung gi sde
Tibetan:
  • སྲིད་སྲུང་གི་སྡེ།
Sanskrit:
  • ātharvaṇika AS

The category of priests in the brahmanical tradition who specialize in the hymns and spells of the Atharvaveda.

Located in 5 passages in the translation:

  • 1.­179
  • 1.­183
  • 1.­716
  • g.­50
  • g.­239
g.­49

Atharvavedic

Wylie:
  • srid srung gi rig byed
Tibetan:
  • སྲིད་སྲུང་གི་རིག་བྱེད།
Sanskrit:
  • atharvana AS

Belonging to the ritual tradition of the Atharvaveda, which can involve the use of spells and sorcery to harm others.

Located in 2 passages in the translation:

  • 1.­155
  • 1.­472
g.­50

Atharvavedin

Wylie:
  • srid srung ba
Tibetan:
  • སྲིད་སྲུང་བ།
Sanskrit:
  • ātharvaṇika AS

See “Atharvaveda branch.”

Located in 4 passages in the translation:

  • 1.­183
  • 1.­332
  • 1.­364
  • n.­283
g.­51

atimuktaka

Wylie:
  • a ti mug ta ka
Tibetan:
  • ཨ་ཏི་མུག་ཏ་ཀ
Sanskrit:
  • atimuktaka AS

Bauhinia variegata. The orchid tree, also known as mountain ebony.

Located in 3 passages in the translation:

  • 1.­59
  • 1.­145
  • n.­74
g.­52

Atisamṛddhi

Wylie:
  • mngon par ’phel ba
Tibetan:
  • མངོན་པར་འཕེལ་བ།
Sanskrit:
  • atisamṛddhi AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­282
  • 1.­285
g.­53

Ativṛddhi

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • ativṛddhi AS

“Extreme Increase,” one of four kings who support the earth.

Located in 1 passage in the translation:

  • 1.­537
g.­54

Ātreya

Wylie:
  • a dre ya
Tibetan:
  • ཨ་དྲེ་ཡ།
Sanskrit:
  • ātreya AS

One of the sublineages connected with the Vātsya lineage of the brahmanical tradition.

Located in 3 passages in the translation:

  • 1.­191
  • 1.­213-214
g.­55

Aupamanyava

Wylie:
  • o ba man nya
Tibetan:
  • ཨོ་བ་མན་ཉ།
Sanskrit:
  • aupamanyava AS

One of the sublineages connected with the Vāsiṣṭha lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­56

Aupamanyavīya

Wylie:
  • yid nye
Tibetan:
  • ཡིད་ཉེ།
Sanskrit:
  • aupamanyavīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­243
g.­57

auxiliary sciences

Wylie:
  • yan lag
Tibetan:
  • ཡན་ལག
Sanskrit:
  • aṅga AS

The six sciences that assist in the preservation of the Vedas and the performance of Vedic ritual: phonetics (śikṣā), prosody (chandas), grammar (vyākaraṇa), etymology (nirukta), ritual rules (kalpa), and astrology (jyotiṣa).

Located in 5 passages in the translation:

  • 1.­59-60
  • 1.­62
  • 1.­166
  • g.­58
g.­58

auxiliary sub-sciences

Wylie:
  • nye ba’i yan lag
Tibetan:
  • ཉེ་བའི་ཡན་ལག
Sanskrit:
  • upāṅga AS

The four sciences that are supplementary to the auxiliary sciences of the Vedas: historical writings (purāṇa), logic (nyāya), exegesis (mīmāṃsā), and treatises on law (dharmaśāstra).

Located in 2 passages in the translation:

  • 1.­59-60
g.­59

avadāna

Wylie:
  • rtogs pa brjod pa
Tibetan:
  • རྟོགས་པ་བརྗོད་པ།
Sanskrit:
  • avadāna AS

Definition from the 84000 Glossary of Terms:

One of the twelve types of the Buddha’s teaching (dvādaśāṅga). In this sense, the Sanskrit word avadāna means “exceptional feat” or “magnificent deed,” but in the context of the twelve types of buddhavacana the term came to refer to the narrative accounts of such deeds.

Located in 8 passages in the translation:

  • i.­1-2
  • i.­5-6
  • i.­19-21
  • i.­23
g.­60

Avantī

Wylie:
  • a ban ti
  • sa bon ’di
Tibetan:
  • ཨ་བན་ཏི།
  • ས་བོན་འདི།
Sanskrit:
  • avantī AS

The name of a region in central India, roughly corresponding with the present-day state of Madhya Pradesh and the southern part of Rajasthan.

Located in 2 passages in the translation:

  • 1.­332
  • 1.­364
g.­61

Avayava

Wylie:
  • cha shas
Tibetan:
  • ཆ་ཤས།
Sanskrit:
  • avayava AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­283
  • 1.­285
g.­62

Āyurveda

Wylie:
  • tshe’i rig byed
Tibetan:
  • ཚེའི་རིག་བྱེད།
Sanskrit:
  • āyurveda AS

The ancient Indian science of medicine.

Located in 1 passage in the translation:

  • 1.­166
g.­63

Bāhlīka

Wylie:
  • ba lhi ba
  • pa h+ni ka
  • bi li kan pa
Tibetan:
  • བ་ལྷི་བ།
  • པ་ཧྣི་ཀ
  • བི་ལི་ཀན་པ།
Sanskrit:
  • bāhlīka AS

The name of the Bactrian people, who lived in the Balkh region of northern Afghanistan, north of the Hindu Kush. In later times the people from this region also settled in the Punjab region of the Indian subcontinent.

Located in 4 passages in the translation:

  • 1.­332
  • 1.­364
  • 1.­576
  • 1.­587
g.­64

Bahujāta

Wylie:
  • mang po skyes
Tibetan:
  • མང་པོ་སྐྱེས།
Sanskrit:
  • bahujāta AS

One of the sublineages connected with the Vātsya lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­65

Bala

Wylie:
  • stobs
Tibetan:
  • སྟོབས།
Sanskrit:
  • bala AS

“Power.” The name of a muhūrta.

Located in 3 passages in the translation:

  • 1.­282
  • 1.­285
  • 1.­528
g.­66

bali

Wylie:
  • gtor ma
Tibetan:
  • གཏོར་མ།
Sanskrit:
  • bali AS

A portion of food that is ritually offered in order to satisfy and propitiate a specific deity or class of beings.

Located in 26 passages in the translation:

  • 1.­464
  • 1.­625
  • 1.­627
  • 1.­629
  • 1.­631
  • 1.­633
  • 1.­635
  • 1.­638
  • 1.­640
  • 1.­643
  • 1.­645
  • 1.­647
  • 1.­649
  • 1.­651
  • 1.­653
  • 1.­655
  • 1.­657
  • 1.­659
  • 1.­661
  • 1.­663
  • 1.­665
  • 1.­667
  • 1.­670
  • 1.­672
  • 1.­674
  • g.­444
g.­67

banyan

Wylie:
  • n+ya gro d+ha
Tibetan:
  • ནྱ་གྲོ་དྷ།
Sanskrit:
  • nyagrodha AS

Ficus indica. The Indian fig tree, also known as the banyan tree.

Located in 2 passages in the translation:

  • 1.­143
  • g.­68
g.­68

banyan sap

Wylie:
  • n+ya gro d+ha’i thang chu
Tibetan:
  • ནྱ་གྲོ་དྷའི་ཐང་ཆུ།
Sanskrit:
  • nyāgrodha­kaṣāya AS

See “banyan.”

Located in 1 passage in the translation:

  • 1.­257
g.­69

beauty spot

Wylie:
  • sme ba thig
Tibetan:
  • སྨེ་བ་ཐིག
Sanskrit:
  • pratibimba AS

Located in 8 passages in the translation:

  • 1.­679-686
g.­70

Bhadrakāra

Wylie:
  • bzang po sngags mkhan
Tibetan:
  • བཟང་པོ་སྔགས་མཁན།
Sanskrit:
  • bhadrakāra AS

The inhabitants of the city of Bhadrakāra, also known as Śākala, which was the capital city of the Madra kingdom and which has been identified as present-day Sialkot in northern Punjab.

Located in 1 passage in the translation:

  • 1.­585
g.­71

Bhādrapada

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • bhādrapada AS

The sixth lunar month, which falls within the period of August–September, when the full moon is in the Bhādrapadā asterisms.

Located in 3 passages in the translation:

  • 1.­529
  • 1.­535
  • g.­347
g.­72

Bhādrapadā

Wylie:
  • khrums
Tibetan:
  • ཁྲུམས།
Sanskrit:
  • bhādrapadā AS

Refers to the two asterisms Pūrvabhādrapadā and Uttarabhādrapadā.

Located in 5 passages in the translation:

  • 1.­512
  • 1.­526
  • 1.­541
  • n.­344
  • g.­71
g.­73

Bhaga

Wylie:
  • skal ldan
Tibetan:
  • སྐལ་ལྡན།
Sanskrit:
  • bhaga AO

The name of a deity.

Located in 5 passages in the translation:

  • 1.­247
  • 1.­641
  • n.­164
  • n.­426-427
g.­74

Bhāṇḍāyana

Wylie:
  • man da ya na
Tibetan:
  • མན་ད་ཡ་ན།
Sanskrit:
  • bhāṇḍāyana AS

One of the sublineages connected with the Māṇḍavya lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­75

Bharadvāja

Wylie:
  • ba ra dwa dza
  • pa ra dwa dza
Tibetan:
  • བ་ར་དྭ་ཛ།
  • པ་ར་དྭ་ཛ།
Sanskrit:
  • bharadvāja AS
  • bhāradvāja AS

One of the sublineages connected with the Gautama lineage of the brahmanical tradition.

Located in 3 passages in the translation:

  • 1.­191
  • 1.­216
  • 1.­239
g.­76

Bharaṇī

Wylie:
  • bra nye
Tibetan:
  • བྲ་ཉེ།
Sanskrit:
  • bharaṇī AS

“Bearer.” The asterism of the main star in the constellation Aries.

Located in 19 passages in the translation:

  • 1.­236
  • 1.­268
  • 1.­271-272
  • 1.­297
  • 1.­329
  • 1.­332
  • 1.­362
  • 1.­364
  • 1.­494
  • 1.­498-499
  • 1.­508-509
  • 1.­526
  • 1.­597
  • 1.­675
  • 1.­677
  • 1.­714
g.­77

Bhārgava

Wylie:
  • barga
Tibetan:
  • བརྒ།
Sanskrit:
  • bhārgava AS

One of the sublineages connected with the Vātsya lineage of the brahmanical tradition.

Located in 2 passages in the translation:

  • 1.­191
  • g.­367
g.­78

Bhārgavīya

Wylie:
  • barga’i rgyud
Tibetan:
  • བརྒའི་རྒྱུད།
Sanskrit:
  • bhārgavīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­268
g.­79

Bhargodeva

Wylie:
  • lha’i char
  • lha’i cha
Tibetan:
  • ལྷའི་ཆར།
  • ལྷའི་ཆ།
Sanskrit:
  • bhargodeva AS

“God of Splendor.” The name of a muhūrta.

Located in 3 passages in the translation:

  • 1.­527
  • 1.­530-531
g.­80

Bharukaccha

Wylie:
  • zhing bzang
  • zhing las bzang po byed pa
Tibetan:
  • ཞིང་བཟང་།
  • ཞིང་ལས་བཟང་པོ་བྱེད་པ།
Sanskrit:
  • bharukaccha AS

An ancient trade city on the west coast of the Indian subcontinent, presently known as Bharuch in the state of Gujarat.

Located in 4 passages in the translation:

  • 1.­332
  • 1.­364
  • 1.­593
  • n.­256
g.­81

bherī drum

Wylie:
  • rnga
Tibetan:
  • རྔ།
Sanskrit:
  • bherī AS

A large double-headed drum made of metal.

Located in 1 passage in the translation:

  • 1.­430
g.­82

bhikṣu

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • bhikṣu AS

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

Located in 1 passage in the translation:

  • i.­2
g.­83

Bhīṣamāṇa

Wylie:
  • ’gro ba
Tibetan:
  • འགྲོ་བ།
Sanskrit:
  • bhīṣamāṇa AS

“Frightening.” The name of a muhūrta.

Located in 1 passage in the translation:

  • 1.­530
g.­84

Bhojya

Wylie:
  • ma la pa
Tibetan:
  • མ་ལ་པ།
Sanskrit:
  • bhojya AS

The name of a people in central India, whose kingdom, Bhoja, was situated in the Vidarbha region below the Vindhya mountain range.

Located in 1 passage in the translation:

  • 1.­585
g.­85

bilious and hot fever

Wylie:
  • mkhris pa’i rims
Tibetan:
  • མཁྲིས་པའི་རིམས།
Sanskrit:
  • pittatāpajvara AS

Located in 1 passage in the translation:

  • 1.­358
g.­86

bilva

Wylie:
  • bil ba
Tibetan:
  • བིལ་བ།
Sanskrit:
  • bilva AS

Aegle marmelos. The bel tree, also known as the Bengal quince.

Located in 1 passage in the translation:

  • 1.­247
g.­87

birthmark

Wylie:
  • sme ba’i mtshan ma
Tibetan:
  • སྨེ་བའི་མཚན་མ།
Sanskrit:
  • tilaka AS

Located in 6 passages in the translation:

  • 1.­678-680
  • 1.­682
  • 1.­686
  • g.­285
g.­88

black plum

Wylie:
  • dzam bu
Tibetan:
  • ཛམ་བུ།
Sanskrit:
  • jambu AS

Syzygium cumini. The jamun tree.

Located in 1 passage in the translation:

  • 1.­141
g.­89

blessed one

Wylie:
  • bcom ldan ’das
Tibetan:
  • བཅོམ་ལྡན་འདས།
Sanskrit:
  • bhagavat AS

Definition from the 84000 Glossary of Terms:

In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term‍—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa‍—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).

Located in 39 passages in the translation:

  • 1.­2
  • 1.­18-19
  • 1.­26-27
  • 1.­33-48
  • 1.­50-59
  • 1.­742
  • 1.­746
  • n.­39
  • n.­48
  • n.­51-52
  • n.­55
  • n.­488
g.­90

blink of the eye

Wylie:
  • mig ’byed ’dzums
Tibetan:
  • མིག་འབྱེད་འཛུམས།
Sanskrit:
  • akṣinimeṣa AS

A measure of time consisting of half a lava.

Located in 3 passages in the translation:

  • 1.­287
  • 1.­289
  • g.­249
g.­91

blue water-lily

Wylie:
  • ud pa la
Tibetan:
  • ཨུད་པ་ལ།
Sanskrit:
  • utpala AS

Located in 1 passage in the translation:

  • 1.­146
g.­92

boil

Wylie:
  • ’brum bu
Tibetan:
  • འབྲུམ་བུ།
Sanskrit:
  • gaṇḍa AS

Located in 5 passages in the translation:

  • 1.­169
  • 1.­340
  • 1.­353
  • 1.­356
  • n.­41
g.­93

bow

Wylie:
  • gzhu
Tibetan:
  • གཞུ།
Sanskrit:
  • dhanu AS

A measure of length defined as being equal to four cubits.

Located in 2 passages in the translation:

  • 1.­290
  • g.­240
g.­94

Brahmā

Wylie:
  • bram ze
Tibetan:
  • བྲམ་ཟེ།
Sanskrit:
  • brahmā AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­283
  • 1.­285
g.­95

Brahmā

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahmā AS

Definition from the 84000 Glossary of Terms:

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

Located in 32 passages in the translation:

  • i.­10
  • i.­14
  • 1.­27
  • 1.­30
  • 1.­67
  • 1.­119-120
  • 1.­123
  • 1.­138
  • 1.­149-151
  • 1.­157
  • 1.­179
  • 1.­198-200
  • 1.­234
  • 1.­259
  • 1.­461
  • 1.­716
  • 1.­721
  • 1.­726
  • 1.­729
  • 1.­736
  • n.­100
  • n.­115
  • n.­154
  • n.­436
  • n.­474
  • g.­147
  • g.­252
g.­96

Brahmasama

Wylie:
  • bram ze dang mnyam pa
Tibetan:
  • བྲམ་ཟེ་དང་མཉམ་པ།
Sanskrit:
  • brahmasama AS

One of the lineages within the Sāmaveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­181
g.­97

Brahmāvatīya

Wylie:
  • tshangs pa dang ldan pa
Tibetan:
  • ཚངས་པ་དང་ལྡན་པ།
Sanskrit:
  • brahmāvatīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­259
g.­98

brahmic gift

Wylie:
  • bram ze de la byin
Tibetan:
  • བྲམ་ཟེ་དེ་ལ་བྱིན།
Sanskrit:
  • brahmadeya AS

The endowment of land and its revenues to brahmins.

Located in 4 passages in the translation:

  • 1.­62
  • 1.­64
  • n.­78
  • g.­10
g.­99

brahmin

Wylie:
  • bram ze
Tibetan:
  • བྲམ་ཟེ།
Sanskrit:
  • brāhmaṇa AS

Definition from the 84000 Glossary of Terms:

A member of the highest of the four castes in Indian society, which is closely associated with religious vocations.

Located in 189 passages in the translation:

  • s.­1
  • i.­1
  • i.­5-14
  • i.­16-18
  • 1.­30
  • 1.­53-56
  • 1.­62-68
  • 1.­71
  • 1.­78
  • 1.­82-83
  • 1.­85-94
  • 1.­99-108
  • 1.­111-113
  • 1.­115
  • 1.­117-119
  • 1.­123
  • 1.­129
  • 1.­138-139
  • 1.­141-142
  • 1.­145-147
  • 1.­150-151
  • 1.­153-155
  • 1.­157
  • 1.­159-160
  • 1.­162
  • 1.­164-169
  • 1.­171
  • 1.­174
  • 1.­178
  • 1.­180-186
  • 1.­188
  • 1.­190-193
  • 1.­195
  • 1.­197-198
  • 1.­201
  • 1.­206-213
  • 1.­223
  • 1.­225
  • 1.­234
  • 1.­286
  • 1.­288-294
  • 1.­296-297
  • 1.­340
  • 1.­344
  • 1.­467
  • 1.­506
  • 1.­510
  • 1.­553
  • 1.­558
  • 1.­621
  • 1.­693
  • 1.­715-717
  • 1.­719-720
  • 1.­723-724
  • 1.­726
  • 1.­731
  • 1.­736
  • 1.­739
  • 1.­741
  • 1.­745-746
  • n.­76
  • n.­78-80
  • n.­82
  • n.­87
  • n.­90
  • n.­99-100
  • n.­103
  • n.­115
  • n.­121
  • n.­126
  • n.­133
  • n.­135
  • n.­144
  • n.­148
  • n.­250
  • n.­473
  • n.­488
  • g.­10
  • g.­26
  • g.­98
  • g.­109
  • g.­168
  • g.­217
  • g.­225
  • g.­228
  • g.­273
  • g.­306
  • g.­316
  • g.­341
  • g.­342
  • g.­359
  • g.­393
  • g.­419
  • g.­427
  • g.­451
  • g.­461
  • g.­473
  • g.­477
  • g.­481
  • g.­503
  • g.­509
g.­100

Bṛhaspati

Wylie:
  • phur bu
Tibetan:
  • ཕུར་བུ།
Sanskrit:
  • bṛhaspati AS

“The Large Lord.” The planet Jupiter.

Located in 8 passages in the translation:

  • 1.­243
  • 1.­274
  • 1.­525
  • 1.­622
  • 1.­635
  • n.­160
  • n.­175
  • n.­342
g.­101

Budha

Wylie:
  • gza’ lag pa
Tibetan:
  • གཟའ་ལག་པ།
Sanskrit:
  • budha AS

“The Intelligent One.” The planet Mercury.

Located in 2 passages in the translation:

  • 1.­274
  • 1.­525
g.­102

bull-following progression

Wylie:
  • khyu mchog gi ’jug pa
Tibetan:
  • ཁྱུ་མཆོག་གི་འཇུག་པ།
Sanskrit:
  • ṛṣabhānu­sāriyoga AS

The progression of an asterism with the moon behind it.

Located in 1 passage in the translation:

  • 1.­273
g.­103

Caitra

Wylie:
  • dpyid zla ’bring po
  • sos ka’i zla ba gnyis pa
Tibetan:
  • དཔྱིད་ཟླ་འབྲིང་པོ།
  • སོས་ཀའི་ཟླ་བ་གཉིས་པ།
Sanskrit:
  • caitra AS

The first lunar month, which falls within the period of March–April, when the full moon is in the Citra asterism.

Located in 4 passages in the translation:

  • 1.­535
  • 1.­542
  • n.­376
  • n.­378
g.­104

calf-following progression

Wylie:
  • be’u’i ’jug pa
Tibetan:
  • བེའུའི་འཇུག་པ།
Sanskrit:
  • vatsānu­sāriyoga AS

The progression of an asterism with the moon in front of it.

Located in 1 passage in the translation:

  • 1.­273
g.­105

campaka

Wylie:
  • tsam pa ka
Tibetan:
  • ཙམ་པ་ཀ
Sanskrit:
  • campaka AS

Michelia champaka. The champak tree.

Located in 1 passage in the translation:

  • 1.­145
g.­106

candlenut

Wylie:
  • star+ga
Tibetan:
  • སྟརྒ།
Sanskrit:
  • akṣoḍa AS

Aleurites triloba. The candlenut tree, also known as the Indian walnut.

Located in 1 passage in the translation:

  • 1.­141
g.­107

Cārāyaṇīya

Wylie:
  • ra ma ya ni
Tibetan:
  • ར་མ་ཡ་ནི།
Sanskrit:
  • cārāyaṇīya AS

A sublineage of the Sāmavedins.

Located in 1 passage in the translation:

  • 1.­219
g.­108

caste

Wylie:
  • rigs
Tibetan:
  • རིགས།
Sanskrit:
  • jāti AS

The Sanskrit jāti literally means “birth” but covers a range of meanings depending on the context. In general it denotes a “kind” or “sort” of something, and in describing the natural world it refers to different “species” of animals or plants, each born with specific distinguishing characteristics. In regard to the human world the term is used to broadly designate the tribe or ethnic group into which one is born. In a more restricted sense, the term jāti is used in the brahmanical caste system to refer to separate “castes,” whose members have fixed inborn characteristics by which they are placed within (or outside) one of the four larger caste categories known as varṇa (“color”).

Located in 56 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­5
  • i.­8-10
  • i.­12
  • i.­17-19
  • 1.­6
  • 1.­62
  • 1.­77
  • 1.­81
  • 1.­86-87
  • 1.­115
  • 1.­121-122
  • 1.­124
  • 1.­133
  • 1.­151-153
  • 1.­184
  • 1.­195
  • 1.­208
  • 1.­580
  • 1.­731
  • n.­1-2
  • n.­4
  • n.­87
  • n.­90
  • n.­94
  • n.­98-99
  • n.­115
  • n.­127-128
  • n.­133
  • n.­135
  • n.­144
  • n.­179
  • n.­433
  • g.­109
  • g.­146
  • g.­147
  • g.­243
  • g.­306
  • g.­449
  • g.­477
  • g.­480
  • g.­489
g.­109

caste categories

Wylie:
  • rigs
Tibetan:
  • རིགས།
Sanskrit:
  • varṇa AS

The Sanskrit varṇa literally means “color” and in origin seems to have been used in reference to complexion and skin color. In the brahmanical caste system the term is used to classify human society into four main categories of caste: the priestly caste of brahmins, the warrior caste of kṣatriyas, the commoner caste of vaiśyas, and the servant caste of śūdras. Brahmins were historically the arbiters to decide which family group or “caste” (jāti) falls within which caste category. Outcastes were considered to fall outside and below this fourfold caste system.

Located in 21 passages in the translation:

  • 1.­117
  • 1.­125-126
  • 1.­129
  • 1.­134-135
  • 1.­138
  • 1.­140-146
  • 1.­151
  • 1.­158
  • 1.­164
  • 1.­197
  • 1.­733
  • g.­108
  • g.­306
g.­110

Caturojā

Wylie:
  • mthon po bzhi pa
  • bzhi mthon
Tibetan:
  • མཐོན་པོ་བཞི་པ།
  • བཞི་མཐོན།
Sanskrit:
  • caturojā AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­282
  • 1.­285
g.­111

Caturojas

Wylie:
  • bzhi mthon
Tibetan:
  • བཞི་མཐོན།
Sanskrit:
  • caturojas AS

“Having Four Vital Warmths.” The name of a muhūrta.

Located in 7 passages in the translation:

  • 1.­528-534
g.­112

cemetery keeper

Wylie:
  • dur bsrungs
Tibetan:
  • དུར་བསྲུངས།
Sanskrit:
  • pukkaśa AS

An outcaste people consigned to clearing refuse and handling corpses.

Located in 1 passage in the translation:

  • 1.­81
g.­113

Citrā

Wylie:
  • nag pa
Tibetan:
  • ནག་པ།
Sanskrit:
  • citrā AS

“Dazzling.” The asterism of the star Spica in the constellation Virgo.

Located in 21 passages in the translation:

  • 1.­236
  • 1.­250
  • 1.­272
  • 1.­297
  • 1.­313
  • 1.­332
  • 1.­346
  • 1.­364
  • 1.­423
  • 1.­428
  • 1.­509
  • 1.­514-515
  • 1.­519-520
  • 1.­526
  • 1.­569
  • 1.­644
  • 1.­677
  • 1.­699
  • n.­394
g.­114

citron

Wylie:
  • pyi sor
Tibetan:
  • པྱི་སོར།
Sanskrit:
  • bījapūraka AS

Citrus medica. The citron tree.

Located in 1 passage in the translation:

  • 1.­141
g.­115

coconut

Wylie:
  • na li ke ra
Tibetan:
  • ན་ལི་ཀེ་ར།
Sanskrit:
  • nārikela AS

Cocos nucifera. The coconut tree.

Located in 1 passage in the translation:

  • 1.­141
g.­116

constricted throat

Wylie:
  • lkog nad
Tibetan:
  • ལྐོག་ནད།
Sanskrit:
  • galagraha AS

Located in 1 passage in the translation:

  • 1.­338
g.­117

contaminant

Wylie:
  • zag pa
Tibetan:
  • ཟག་པ།
Sanskrit:
  • āsrava AS

Definition from the 84000 Glossary of Terms:

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them. Vasubandhu offers two alternative explanations of this term: “They cause beings to remain (āsayanti) within saṃsāra” and “They flow from the Summit of Existence down to the Avīci hell, out of the six wounds that are the sense fields” (Abhidharma­kośa­bhāṣya 5.40; Pradhan 1967, p. 308). The Summit of Existence (bhavāgra, srid pa’i rtse mo) is the highest point within saṃsāra, while the hell called Avīci (mnar med) is the lowest; the six sense fields (āyatana, skye mched) here refer to the five sense faculties plus the mind, i.e., the six internal sense fields.

Located in 1 passage in the translation:

  • 1.­745
g.­118

cream of honey

Wylie:
  • sbrang rtsi
Tibetan:
  • སྦྲང་རྩི།
Sanskrit:
  • madhumaṇḍa AS

Located in 1 passage in the translation:

  • 1.­243
g.­119

cubit

Wylie:
  • khru
Tibetan:
  • ཁྲུ།
Sanskrit:
  • hasta AS

Definition from the 84000 Glossary of Terms:

A measure of length. One unit is the distance from the elbow to the tips of the fingers, about eighteen inches.

Located in 2 passages in the translation:

  • 1.­290
  • g.­93
g.­120

curd

Wylie:
  • zho
Tibetan:
  • ཞོ།
Sanskrit:
  • dadhi AS

Located in 2 passages in the translation:

  • 1.­128
  • 1.­625
g.­121

cycle of karma

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • karmacakra AS

Located in 1 passage in the translation:

  • 1.­166
g.­122

cycle of zodiacs

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mṛgacakra AS

Located in 1 passage in the translation:

  • 1.­166
g.­123

dacoit

Wylie:
  • rkun ma
Tibetan:
  • རྐུན་མ།
Sanskrit:
  • dasyu AS

A robber or bandit.

Located in 1 passage in the translation:

  • 1.­573
g.­124

Daṇḍalagna

Wylie:
  • bdun tshad lag na
Tibetan:
  • བདུན་ཚད་ལག་ན།
Sanskrit:
  • daṇḍalagna AS

One of the sublineages connected with the Kautsa lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­125

Danu

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • danu AS

The mother of demons (dānava). According to the brahmanical tradition, she is one of the daughters of the creator god Dakṣa Prajāpati, who gave her and twelve of her sisters in marriage to the sage Kaśyapa.

Located in 1 passage in the translation:

  • 1.­190
g.­126

darbha grass

Wylie:
  • dUr ba
Tibetan:
  • དཱུར་བ།
Sanskrit:
  • darbha AS

A grass used in ritual ceremonies, also known as kuśa grass.

Located in 1 passage in the translation:

  • 1.­13
g.­127

Darbhakātyāyana

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • darbhakātyāyana AS

One of the sublineages connected with the Kauśika lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­128

Darbhakātyāyanīya

Wylie:
  • dur ba’i rgyud
Tibetan:
  • དུར་བའི་རྒྱུད།
Sanskrit:
  • darbha­kātyāyanīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­257
g.­129

Daśārṇa

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • daśārṇa AS

The name of an area in ancient Indian on the Dhasan River.

Located in 1 passage in the translation:

  • n.­394
g.­130

date

Wylie:
  • khardzu ra
Tibetan:
  • ཁརྫུ་ར།
Sanskrit:
  • kharjūra AS

Phoenix silvestris. The silver date palm tree, also known as the Indian date.

Located in 1 passage in the translation:

  • 1.­141
g.­131

defilement

Wylie:
  • kun nas nyon mongs pa
Tibetan:
  • ཀུན་ནས་ཉོན་མོངས་པ།
Sanskrit:
  • saṃkleśa AS

Definition from the 84000 Glossary of Terms:

A term meaning defilement, impurity, and pollution, broadly referring to cognitive and emotional factors that disturb and obscure the mind. As the self-perpetuating process of affliction in the minds of beings, it is a synonym for saṃsāra. It is often paired with its opposite, vyavadāna, meaning “purification.”

Located in 1 passage in the translation:

  • 1.­47
g.­132

Dhaniṣṭhā

Wylie:
  • mon gru
Tibetan:
  • མོན་གྲུ།
Sanskrit:
  • dhaniṣṭhā AS

“Most Wealthy.” The asterism of the four stars that constitute the constellation Delphinus.

Located in 19 passages in the translation:

  • 1.­236
  • 1.­262
  • 1.­271-272
  • 1.­297
  • 1.­323
  • 1.­332
  • 1.­356
  • 1.­364
  • 1.­467
  • 1.­471
  • 1.­509
  • 1.­526
  • 1.­584
  • 1.­664
  • 1.­677
  • 1.­708
  • n.­344
  • n.­410
g.­133

dhanuṣkārikā

Wylie:
  • da tsu skar
Tibetan:
  • ད་ཙུ་སྐར།
Sanskrit:
  • dhanuṣkārikā AS

An unidentified tree.

Located in 1 passage in the translation:

  • 1.­145
g.­134

Dhānyāyana

Wylie:
  • d+ha na ma dang dza ya ya na
Tibetan:
  • དྷ་ན་མ་དང་ཛ་ཡ་ཡ་ན།
Sanskrit:
  • dhānyāyana AS

One of the sublineages connected with the Vāsiṣṭha lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­135

dhāraṇī

Wylie:
  • gsungs
Tibetan:
  • གསུངས།
Sanskrit:
  • dhāraṇī AS

Definition from the 84000 Glossary of Terms:

The term dhāraṇī has the sense of something that “holds” or “retains,” and so it can refer to the special capacity of practitioners to memorize and recall detailed teachings. It can also refer to a verbal expression of the teachings‍—an incantation, spell, or mnemonic formula‍—that distills and “holds” essential points of the Dharma and is used by practitioners to attain mundane and supramundane goals. The same term is also used to denote texts that contain such formulas.

Located in 1 passage in the translation:

  • n.­51
g.­136

Dharma eye

Wylie:
  • chos kyi mig
Tibetan:
  • ཆོས་ཀྱི་མིག
Sanskrit:
  • dharmacakṣus AS

The fourth of the five eyes, the five superior levels of vision experienced by realized beings, the other four being the physical eye (māṃsacakṣus), the divine eye (divyacakṣus), the wisdom eye (prajñācakṣus), and the buddha eye (buddhacakṣus).

Located in 1 passage in the translation:

  • 1.­745
g.­137

Dhaumrāyaṇa

Wylie:
  • do mra ya na
Tibetan:
  • དོ་མྲ་ཡ་ན།
Sanskrit:
  • dhaumrāyaṇa AS

One of the sublineages connected with the Māṇḍavya lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­138

Dhyānadrāhyāyaṇīya

Wylie:
  • nor rgyas kyi rgyud
Tibetan:
  • ནོར་རྒྱས་ཀྱི་རྒྱུད།
Sanskrit:
  • dhyāna­drāhyāyaṇīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­265
g.­139

difficult breathing

Wylie:
  • tsha ba
Tibetan:
  • ཚ་བ།
Sanskrit:
  • śvāsa AS

Located in 1 passage in the translation:

  • 1.­338
g.­140

diligence

Wylie:
  • brtson ’grus
Tibetan:
  • བརྩོན་འགྲུས།
Sanskrit:
  • vīrya AS

Fourth of the six perfections.

Located in 1 passage in the translation:

  • 1.­744
g.­141

Dīrghakātyāyanīya

Wylie:
  • ring po’i rgyud
Tibetan:
  • རིང་པོའི་རྒྱུད།
Sanskrit:
  • dīrgha­kātyāyanīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­255
g.­142

disposition

Wylie:
  • rten
Tibetan:
  • རྟེན།
Sanskrit:
  • āśraya AS

Located in 2 passages in the translation:

  • 1.­200
  • 1.­621
g.­143

district town

Wylie:
  • lung pa’i sgo
Tibetan:
  • ལུང་པའི་སྒོ།
Sanskrit:
  • droṇamukha AS

A town situated in the foothills at the entrance of a valley, where it functions as the district headquarters of the surrounding villages.

Located in 7 passages in the translation:

  • i.­7
  • 1.­62
  • 1.­64-65
  • g.­359
  • g.­454
  • g.­481
g.­144

Diti

Wylie:
  • nyis skyed
Tibetan:
  • ཉིས་སྐྱེད།
Sanskrit:
  • diti AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­283
  • 1.­285
g.­145

doorkeeper

Wylie:
  • sgo srungs
Tibetan:
  • སྒོ་སྲུངས།
Sanskrit:
  • dauvārika AS

The Sanskrit dauvārika is also the name of a people mentioned in the Mahābhārata (II 52,18).

Located in 3 passages in the translation:

  • 1.­332
  • 1.­364
  • 1.­475
g.­146

downfall

Wylie:
  • sdig pa
Tibetan:
  • སྡིག་པ།
Sanskrit:
  • pātaka AS

A transgression whereby one loses one’s caste status.

Located in 5 passages in the translation:

  • 1.­100-101
  • 1.­106
  • n.­90-91
g.­147

Dvaipāyana

Wylie:
  • byi ba ya na
Tibetan:
  • བྱི་བ་ཡ་ན།
Sanskrit:
  • dvaipāyana AS

The name of a sage who was born on a small island (dvīpa) in the Ganges River and who became known as Vyāsa, the one who received and compiled the Vedas and the Purāṇas from Brahmā. According to Aśvaghoṣa’s Vajrasūcī (v. 23), he was born from a woman of the fishermen caste (Kaivarta).

Located in 2 passages in the translation:

  • 1.­208
  • g.­204
g.­148

epics

Wylie:
  • bzhad gad
Tibetan:
  • བཞད་གད།
Sanskrit:
  • itihāsa AS

The vast epic narratives of the Mahābhārata and the Rāmāyaṇa, which are sometimes considered to be a fifth Veda in the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­202
g.­149

eraṇḍa

Wylie:
  • da pa
Tibetan:
  • ད་པ།
Sanskrit:
  • eraṇḍa AS

Ricinus communis. The castor oil plant.

Located in 1 passage in the translation:

  • 1.­142
g.­150

exegesis of words

Wylie:
  • dpyod pa’i gtsug lag
Tibetan:
  • དཔྱོད་པའི་གཙུག་ལག
Sanskrit:
  • padamīmāṃsā AS

Located in 2 passages in the translation:

  • 1.­184
  • 1.­192
g.­151

factors pertaining to awakening

Wylie:
  • byang chub kyi phyogs kyi chos rnams
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་རྣམས།
Sanskrit:
  • bodhipakṣa AS

The thirty-seven factors that are conducive to awakening: the four foundations of mindfulness (smṛtyupasthāna), the four right strivings (samyakpradhāna), the four bases of miraculous power (ṛddhipāda), the five spiritual faculties (indriya), the five strengths (bala), the seven factors of awakening (bodhyaṅga), and the noble eightfold path (āryāṣṭāṅga­mārga).

Located in 1 passage in the translation:

  • 1.­47
g.­152

fifth Veda of the epics

Wylie:
  • bzhad gad zhes bya ba dang lnga pa
Tibetan:
  • བཞད་གད་ཞེས་བྱ་བ་དང་ལྔ་པ།
Sanskrit:
  • itihāsapañcama AS

Located in 3 passages in the translation:

  • 1.­59-60
  • 1.­62
g.­153

finger width

Wylie:
  • sor
Tibetan:
  • སོར།
Sanskrit:
  • aṅguli AS

A measure of length defined as being equal to seven grains of barley.

Located in 2 passages in the translation:

  • 1.­290
  • g.­180
g.­154

five higher knowledges

Wylie:
  • mngon par shes pa lnga
  • shes lnga
Tibetan:
  • མངོན་པར་ཤེས་པ་ལྔ།
  • ཤེས་ལྔ།
Sanskrit:
  • pañcābhijñā AS

Definition from the 84000 Glossary of Terms:

The five supernatural abilities attained through realization and yogic accomplishment: divine sight, divine hearing, knowing how to manifest miracles, remembering previous lives, and knowing the minds of others. (Provisional 84000 definition. New definition forthcoming.)

Located in 2 passages in the translation:

  • 1.­208
  • 1.­223
g.­155

five states of rebirth

Wylie:
  • ’gro ba lnga
Tibetan:
  • འགྲོ་བ་ལྔ།
Sanskrit:
  • pañcagati AS

These comprise the gods and humans in the higher realms of saṃsāra, and the animals, pretas, and hell beings in the lower realms.

Located in 2 passages in the translation:

  • i.­15
  • 1.­735
g.­156

formula

Wylie:
  • rig sngags
Tibetan:
  • རིག་སྔགས།
Sanskrit:
  • vidyā AS

A mantra or set of words employed for either worldly or spiritual aims, such as casting a spell or providing support and protection.

Located in 8 passages in the translation:

  • 1.­13
  • 1.­19
  • 1.­27
  • 1.­29-30
  • g.­275
  • g.­532
  • g.­533
g.­157

Four Great Kings

Wylie:
  • rgyal po chen po bzhi
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ་བཞི།
Sanskrit:
  • caturmahārāja AS

Definition from the 84000 Glossary of Terms:

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahā­rājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).

Located in 1 passage in the translation:

  • 1.­27
g.­158

four truths of the noble ones

Wylie:
  • bden pa bzhi po
Tibetan:
  • བདེན་པ་བཞི་པོ།
Sanskrit:
  • caturāryasatya AS

Definition from the 84000 Glossary of Terms:

The four truths that the Buddha transmitted in his first teaching: (1) suffering, (2) the origin of suffering, (3) the cessation of suffering, and (4) the path to the cessation of suffering.

Located in 6 passages in the translation:

  • i.­4
  • i.­18
  • 1.­48-49
  • 1.­744
  • n.­57
g.­159

Gāndhārī

Wylie:
  • dri za
Tibetan:
  • དྲི་ཟ།
Sanskrit:
  • gāndhārī AS

“The One from Gandhāra.” The name of a vidyādevī, a goddess invoked in sorcery.

Located in 1 passage in the translation:

  • 1.­204
g.­160

gandharva

Wylie:
  • dri za
Tibetan:
  • དྲི་ཟ།
Sanskrit:
  • gandharva AS

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

Located in 6 passages in the translation:

  • 1.­190
  • 1.­332
  • 1.­746
  • n.­34
  • n.­236
  • g.­29
g.­161

Gandharva

Wylie:
  • dri za
Tibetan:
  • དྲི་ཟ།
Sanskrit:
  • gandharva AS

The name of a deity.

Located in 5 passages in the translation:

  • 1.­267
  • 1.­674
  • n.­192
  • n.­428
  • n.­443
g.­162

Ganges

Wylie:
  • gang gA
Tibetan:
  • གང་གཱ།
Sanskrit:
  • gaṅgā AS

Definition from the 84000 Glossary of Terms:

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a common metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

Located in 7 passages in the translation:

  • 1.­59
  • g.­22
  • g.­147
  • g.­260
  • g.­310
  • g.­508
  • g.­510
g.­163

Gardabha

Wylie:
  • bong bu
Tibetan:
  • བོང་བུ།
Sanskrit:
  • gardabha AS

“Donkey.” The name of a muhūrta.

Located in 3 passages in the translation:

  • 1.­283
  • 1.­285
  • 1.­534
g.­164

Garga

Wylie:
  • dga rgya
Tibetan:
  • དག་རྒྱ།
Sanskrit:
  • garga AS

One of the sublineages connected with the Gautama lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­165

garuḍa

Wylie:
  • nam mkha’ lding
Tibetan:
  • ནམ་མཁའ་ལྡིང་།
Sanskrit:
  • garuḍa AS

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

Located in 1 passage in the translation:

  • 1.­746
g.­166

Gauṇāyana

Wylie:
  • go na ya na
Tibetan:
  • གོ་ན་ཡ་ན།
Sanskrit:
  • gauṇāyana AS

One of the sublineages connected with the Kautsa lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­167

Gaurī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • gaurī AS

“The Fair One.” The name of a vidyādevī, a goddess invoked in sorcery.

Located in 1 passage in the translation:

  • 1.­204
g.­168

Gautama

Wylie:
  • gau ta ma
Tibetan:
  • གཽ་ཏ་མ།
Sanskrit:
  • gautama AS

The brahmin lineage that descends from the ancient sage Gotama.

Located in 9 passages in the translation:

  • 1.­191
  • n.­130
  • g.­33
  • g.­75
  • g.­164
  • g.­169
  • g.­227
  • g.­485
  • g.­494
g.­169

Gautama

Wylie:
  • gau ta ma
Tibetan:
  • གཽ་ཏ་མ།
Sanskrit:
  • gautama AS

Siddhārtha Gautama is the name of the Buddha Śākyamuni used prior to his awakening, and it is the name used by those who were not his followers. Gautama is his family name and means “Descendant of Gotama,” Gotama meaning “Excellent Cow.”

Located in 8 passages in the translation:

  • 1.­9-11
  • 1.­23-25
  • 1.­38
  • n.­32
g.­170

Gautamīya

Wylie:
  • gau ta ma
Tibetan:
  • གཽ་ཏ་མ།
Sanskrit:
  • gautamīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­247
g.­171

geomantic science

Wylie:
  • dngos po brtag pa
Tibetan:
  • དངོས་པོ་བརྟག་པ།
Sanskrit:
  • vāstuvidyā AS

Located in 1 passage in the translation:

  • 1.­166
g.­172

glossaries and ritual instructions

Wylie:
  • nges par sbyar ba’i brda
  • brda nges par sbyar ba
Tibetan:
  • ངེས་པར་སྦྱར་བའི་བརྡ།
  • བརྡ་ངེས་པར་སྦྱར་བ།
Sanskrit:
  • nighaṇṭa­kaiṭabha AS

Located in 4 passages in the translation:

  • 1.­59-60
  • 1.­62
  • 1.­78
g.­173

go forth

Wylie:
  • rab tu ’byung
Tibetan:
  • རབ་ཏུ་འབྱུང་།
Sanskrit:
  • pra + √vraj AS

See “gone forth.”

Located in 2 passages in the translation:

  • 1.­44
  • 1.­47
g.­174

gone forth

Wylie:
  • rab tu byung ba
Tibetan:
  • རབ་ཏུ་བྱུང་བ།
Sanskrit:
  • pravrajita AS

Definition from the 84000 Glossary of Terms:

The Sanskrit pravrajyā literally means “going forth,” with the sense of leaving the life of a householder and embracing the life of a renunciant. When the term is applied more technically, it refers to the act of becoming a male novice (śrāmaṇera; dge tshul) or female novice (śrāmaṇerikā; dge tshul ma), this being a first stage leading to full ordination.

Located in 7 passages in the translation:

  • 1.­52-54
  • 1.­177
  • 1.­332
  • 1.­364
  • g.­173
g.­175

gooseberry

Wylie:
  • a ma la
  • skyu ru ra
Tibetan:
  • ཨ་མ་ལ།
  • སྐྱུ་རུ་ར།
Sanskrit:
  • āmalakī AS

Phyllanthus emblica. The Indian gooseberry tree.

Located in 2 passages in the translation:

  • 1.­144
  • n.­74
g.­176

gout

Wylie:
  • pha rol
Tibetan:
  • ཕ་རོལ།
Sanskrit:
  • vātagaṇḍa AS

Located in 1 passage in the translation:

  • 1.­351
g.­177

grain of barley

Wylie:
  • nas
Tibetan:
  • ནས།
Sanskrit:
  • yava AS

A measure of length defined as being equal to seven lice.

Located in 5 passages in the translation:

  • 1.­290-291
  • g.­153
  • g.­214
  • g.­278
g.­178

grape

Wylie:
  • rgun ’brum
Tibetan:
  • རྒུན་འབྲུམ།
Sanskrit:
  • mṛdvīka AS

Vitis vinifera. The common grape vine.

Located in 1 passage in the translation:

  • 1.­141
g.­179

great holder of spells

Wylie:
  • rig sngags shes pa
Tibetan:
  • རིག་སྔགས་ཤེས་པ།
Sanskrit:
  • mahā­vidyādharin AS

Located in 1 passage in the translation:

  • 1.­8
g.­180

hand span

Wylie:
  • mtho
Tibetan:
  • མཐོ།
Sanskrit:
  • vitasti AS

A measure of length defined as being equal to twelve finger widths, being the span between an extended thumb and little finger.

Located in 1 passage in the translation:

  • 1.­290
g.­181

harītakī

Wylie:
  • a ru ra
Tibetan:
  • ཨ་རུ་ར།
Sanskrit:
  • harītakī AS

Terminalia chebula. The black or chebulic myrobalan tree.

Located in 1 passage in the translation:

  • 1.­144
g.­182

Hārītāyanīya

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • hārītāyanīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­241
g.­183

Hastā

Wylie:
  • me bzhi
Tibetan:
  • མེ་བཞི།
Sanskrit:
  • hastā AS

“Hand.” The asterism of the five stars that constitute the constellation Corvus.

Located in 16 passages in the translation:

  • 1.­236
  • 1.­249
  • 1.­272
  • 1.­312
  • 1.­332
  • 1.­345
  • 1.­364
  • 1.­419
  • 1.­422
  • 1.­504
  • 1.­509
  • 1.­526
  • 1.­567
  • 1.­642
  • 1.­677
  • 1.­698
g.­184

Himālaya range

Wylie:
  • gangs can
Tibetan:
  • གངས་ཅན།
Sanskrit:
  • haimavat AS

Located in 1 passage in the translation:

  • 1.­67
g.­185

horse gram

Wylie:
  • rgya sran
Tibetan:
  • རྒྱ་སྲན།
Sanskrit:
  • kulattha AS

Located in 2 passages in the translation:

  • 1.­262
  • n.­184
g.­186

householder

Wylie:
  • khyim bdag
Tibetan:
  • ཁྱིམ་བདག
Sanskrit:
  • gṛhapati AS

Definition from the 84000 Glossary of Terms:

The term is usually used for wealthy lay patrons of the Buddhist community. It also refers to a subdivision of the vaiśya (mercantile) class of traditional Indian society, comprising businessmen, merchants, landowners, and so on.

Located in 8 passages in the translation:

  • 1.­53-56
  • 1.­745-746
  • n.­488
  • g.­427
g.­187

Iḷā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • iḷā AS

The mother of rākṣasas. According to the brahmanical tradition, she is one of the daughters of the creator god Dakṣa Prajāpati, who gave her and twelve of her sisters in marriage to the sage Kaśyapa.

Located in 1 passage in the translation:

  • 1.­190
g.­188

Indra

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indra AS

Definition from the 84000 Glossary of Terms:

The lord of the Trāyastriṃśa heaven on the summit of Mount Sumeru. As one of the eight guardians of the directions, Indra guards the eastern quarter. In Buddhist sūtras, he is a disciple of the Buddha and protector of the Dharma and its practitioners. He is often referred to by the epithets Śatakratu, Śakra, and Kauśika.

Located in 11 passages in the translation:

  • 1.­252
  • 1.­255
  • 1.­538
  • 1.­600-603
  • 1.­649
  • 1.­653
  • g.­189
  • g.­502
g.­189

Indra Kauśika

Wylie:
  • lha’i dbang po kau shi ka
Tibetan:
  • ལྷའི་དབང་པོ་ཀཽ་ཤི་ཀ
Sanskrit:
  • indrakauśika AS

“Indra who belongs to the Kuśika lineage.” An epithet of the god Śakra, also known as Indra, the king of the gods in the Trāyastriṃśa heaven. In the Ṛgveda, Indra is addressed by the epithet Kauśika, with the implication that he is associated with the descendants of the Kuśika lineage as their supporting deity. In later epic and Purāṇic texts, we find the story that Indra took birth as Gādhi Kauśika, the son of Kuśika and one of the Vedic poet-seers, after the Puru king Kuśika had performed austerities for one thousand years to obtain a son equal to Indra who could not be killed by others.

Located in 4 passages in the translation:

  • 1.­179
  • 1.­716
  • 1.­736
  • g.­26
g.­190

inner self

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • adhyātman AS

Located in 2 passages in the translation:

  • 1.­166
  • n.­122
g.­191

Iṣṭa

Wylie:
  • shu kar
Tibetan:
  • ཤུ་ཀར།
Sanskrit:
  • iṣṭa AS

One of the sublineages connected with the Kāśyapa lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­192

jackfruit

Wylie:
  • pa na sa
Tibetan:
  • པ་ན་ས།
Sanskrit:
  • panasa AS

Artocarpus heterophyllus. The jackfruit tree.

Located in 1 passage in the translation:

  • 1.­141
g.­193

Janasthāna

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • janasthāna AS

The name of a region in central India, situated in the basin of the Godāvarī River in the present-day state of Mahārāṣṭra.

Located in 1 passage in the translation:

  • 1.­587
g.­194

Jātukarṇa

Wylie:
  • rgyal ba’i rna
Tibetan:
  • རྒྱལ་བའི་རྣ།
Sanskrit:
  • jātukarṇa AS

One of the lineages within the Yajurveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­182
g.­195

Jātūkarṇya

Wylie:
  • bram ze rna can
Tibetan:
  • བྲམ་ཟེ་རྣ་ཅན།
Sanskrit:
  • jātūkarṇya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­264
g.­196

Jātukarṇya

Wylie:
  • dza tu karna
Tibetan:
  • ཛ་ཏུ་ཀརྣ།
Sanskrit:
  • jātukarṇya AS

One of the sublineages connected with the Vāsiṣṭha lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­197

Jetavana

Wylie:
  • rgyal bu rgyal byed kyi tshal
Tibetan:
  • རྒྱལ་བུ་རྒྱལ་བྱེད་ཀྱི་ཚལ།
Sanskrit:
  • jetavana AS

Definition from the 84000 Glossary of Terms:

A park in Śrāvastī, the capital of the ancient kingdom of Kośala in northern India. It was owned by Prince Jeta, and the wealthy merchant Anāthapiṇḍada, wishing to offer it to the Buddha, bought it from him by covering the entire property with gold coins. It was to become the place where the monks could be housed during the monsoon season, thus creating the first Buddhist monastery. It is therefore the setting for many of the Buddha's discourses.

Located in 6 passages in the translation:

  • i.­3-5
  • 1.­2
  • 1.­33
  • 1.­55
g.­198

joint progression

Wylie:
  • zung lhan cig tu ’jug pa
Tibetan:
  • ཟུང་ལྷན་ཅིག་ཏུ་འཇུག་པ།
Sanskrit:
  • yuganaddhayoga AS

The joint progression of an asterism with the moon, meaning that the moon neither trails behind the asterism nor precedes it.

Located in 1 passage in the translation:

  • 1.­273
g.­199

Jyaiṣṭha

Wylie:
  • dbyar zla ra ba
Tibetan:
  • དབྱར་ཟླ་ར་བ།
Sanskrit:
  • jyaiṣṭha AS

The third lunar month that falls within the period of May–June, when the full moon is in the Jyeṣṭhā asterism.

Located in 2 passages in the translation:

  • 1.­535
  • n.­379
g.­200

Jyeṣṭhā

Wylie:
  • snron
Tibetan:
  • སྣྲོན།
Sanskrit:
  • jyeṣṭhā AS

“Eldest.” The asterism of the reddish star Antares in the constellation Scorpio.

Located in 26 passages in the translation:

  • 1.­236
  • 1.­255
  • 1.­270
  • 1.­272
  • 1.­297
  • 1.­317
  • 1.­332
  • 1.­350
  • 1.­364
  • 1.­441-442
  • 1.­445
  • 1.­509
  • 1.­516-517
  • 1.­521-522
  • 1.­526
  • 1.­540
  • 1.­575
  • 1.­652
  • 1.­677
  • 1.­703
  • n.­332
  • n.­336
  • g.­199
g.­201

Kadru

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • kadru AS

The mother of nāgas. According to the brahmanical tradition, she is one of the daughters of the creator god Dakṣa Prajāpati, who gave her and twelve of her sisters in marriage to the sage Kaśyapa.

Located in 1 passage in the translation:

  • 1.­190
g.­202

kalā

Wylie:
  • dus tshod
Tibetan:
  • དུས་ཚོད།
Sanskrit:
  • kalā AS

A measure of time defined as consisting of sixteen kāṣṭhās. Thirty kalās make one nāḍikā, which means that the duration of one kalā is forty-eight seconds.

Located in 5 passages in the translation:

  • 1.­287
  • 1.­289
  • 1.­536
  • g.­216
  • g.­294
g.­203

Kāleya-Maitrāyaṇīya

Wylie:
  • byams pa mang du
Tibetan:
  • བྱམས་པ་མང་དུ།
Sanskrit:
  • kāleyamaitrāyaṇīya AS

The name of a Vedic school.

Located in 1 passage in the translation:

  • 1.­215
g.­204

Kālī

Wylie:
  • nag
Tibetan:
  • ནག
Sanskrit:
  • kālī AS

The mother of the sage Dvaipāyana.

Located in 1 passage in the translation:

  • 1.­208
g.­205

Kaliṅga

Wylie:
  • ka ling ka
Tibetan:
  • ཀ་ལིང་ཀ
Sanskrit:
  • kaliṅga AS

The name of a country along the eastern coast of the Indian subcontinent, roughly corresponding to the present-day state of Orissa.

Located in 2 passages in the translation:

  • 1.­332
  • 1.­364
g.­206

Kaṇima

Wylie:
  • yid sdud
Tibetan:
  • ཡིད་སྡུད།
Sanskrit:
  • kaṇima AS

One of the lineages within the Yajurveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­182
g.­207

Kapilā

Wylie:
  • ser skya ma
Tibetan:
  • སེར་སྐྱ་མ།
Sanskrit:
  • kapilā AS

The wife of the sage Vasu, who first spoke the famous Sāvitrī or Gāyatrī mantra.

Located in 3 passages in the translation:

  • 1.­223
  • g.­463
  • g.­506
g.­208

Kapiñjalāda

Wylie:
  • ser skya la sogs
Tibetan:
  • སེར་སྐྱ་ལ་སོགས།
Sanskrit:
  • kapiñjalāda AS

“One who eats francolins.” The name of a sage begotten by the sage Vasiṣṭha with an outcaste woman named Akṣamālā, as stated in Aśvaghoṣa’s Buddhacarita (4.77, Toh 4156).

Located in 2 passages in the translation:

  • 1.­207
  • n.­145
g.­209

Kāpiñjaleya

Wylie:
  • ka pi tsa li ya
Tibetan:
  • ཀ་པི་ཙ་ལི་ཡ།
Sanskrit:
  • kāpiñjaleya AS

A sublineage of the Sāmavedins.

Located in 1 passage in the translation:

  • 1.­219
g.­210

Kāpiṣṭhalāyana

Wylie:
  • ka pi sta la ya na
Tibetan:
  • ཀ་པི་སྟ་ལ་ཡ་ན།
Sanskrit:
  • kāpiṣṭhalāyana AS

One of the sublineages connected with the Māṇḍavya lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­211

karañja

Wylie:
  • sar+dza ka
Tibetan:
  • སརྫ་ཀ
Sanskrit:
  • karañja AS

Pongamia glabra. The pongam tree, also known as the Indian beech.

Located in 1 passage in the translation:

  • 1.­141
g.­212

Karīti

Wylie:
  • zlos gar mkhan
Tibetan:
  • ཟློས་གར་མཁན།
Sanskrit:
  • karīti AS

The name of a people in ancient India. The Tibetan rendering means “theatre performers.”

Located in 1 passage in the translation:

  • 1.­589
g.­213

karṇikāra

Wylie:
  • kar ni ka
Tibetan:
  • ཀར་ནི་ཀ
Sanskrit:
  • karṇikāra AS

Pterospermum acerifolium. The bayur tree.

Located in 1 passage in the translation:

  • 1.­142
g.­214

karṣa

Wylie:
  • zho
Tibetan:
  • ཞོ།
Sanskrit:
  • karṣa AS

A gold coin whose weight is equal to sixteen māṣakas or one hundred ninety-two grains of barley.

Located in 5 passages in the translation:

  • 1.­291
  • 1.­294
  • n.­226
  • g.­308
  • g.­343
g.­215

Kārttika

Wylie:
  • ston zla tha chungs
  • ston tha chungs
Tibetan:
  • སྟོན་ཟླ་ཐ་ཆུངས།
  • སྟོན་ཐ་ཆུངས།
Sanskrit:
  • kārttika AS

The eighth lunar month that falls within the period of October–November, when the full moon is in the Kṛttikā asterism.

Located in 4 passages in the translation:

  • 1.­531
  • 1.­535
  • 1.­541
  • n.­369
g.­216

kāṣṭhā

Wylie:
  • mchog dka’
Tibetan:
  • མཆོག་དཀའ།
Sanskrit:
  • kāṣṭhā AS

A measure of time defined as consisting of eight lavas. Sixteen kāṣṭhās make one kalā, which means that the duration of one kāṣṭhā is three seconds.

Located in 4 passages in the translation:

  • 1.­287
  • 1.­289
  • g.­202
  • g.­249
g.­217

Kāśyapa

Wylie:
  • ’od srung
  • sred da ldan
Tibetan:
  • འོད་སྲུང་།
  • སྲེད་ད་ལྡན།
Sanskrit:
  • kāśyapa AS

The brahmin lineage that descends from the sage Kaśyapa.

Located in 8 passages in the translation:

  • 1.­191
  • 1.­249
  • g.­11
  • g.­18
  • g.­191
  • g.­272
  • g.­376
  • g.­414
g.­218

Kaśyapa

Wylie:
  • ’od srung
Tibetan:
  • འོད་སྲུང་།
Sanskrit:
  • kaśyapa AS

One of the seven principal sages in the brahmanical tradition.

Located in 11 passages in the translation:

  • 1.­190
  • n.­138
  • g.­7
  • g.­29
  • g.­125
  • g.­187
  • g.­201
  • g.­217
  • g.­457
  • g.­458
  • g.­521
g.­219

Kaṭha

Wylie:
  • ka tha
Tibetan:
  • ཀ་ཐ།
Sanskrit:
  • kaṭha AS

One of the lineages within the Yajurveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­182
g.­220

Kātyāyana

Wylie:
  • ka na ya na
Tibetan:
  • ཀ་ན་ཡ་ན།
Sanskrit:
  • kātyāyana AS

One of the sublineages connected with the Kauśika lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­221

Kātyāyana

Wylie:
  • ka ta ya na
Tibetan:
  • ཀ་ཏ་ཡ་ན།
Sanskrit:
  • kātyāyana AS

One of the sublineages connected with the Māṇḍavya lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­222

Kātyāyanīya

Wylie:
  • yid can gyi rgyud
  • nag pa ya na
  • kA tyA ya na
Tibetan:
  • ཡིད་ཅན་གྱི་རྒྱུད།
  • ནག་པ་ཡ་ན།
  • ཀཱ་ཏྱཱ་ཡ་ན།
Sanskrit:
  • kātyāyanīya AS

The name of a family lineage.

Located in 4 passages in the translation:

  • 1.­250-251
  • 1.­256
  • n.­172
g.­223

Kauṇḍinyāyanīya

Wylie:
  • kauN+Di n+ya
Tibetan:
  • ཀཽཎྜི་ནྱ།
Sanskrit:
  • kauṇḍinyāyanīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­262
g.­224

Kauśala

Wylie:
  • ko sa la
Tibetan:
  • ཀོ་ས་ལ།
Sanskrit:
  • kauśala AS

The name of a country in the north of the Indian subcontinent, it covered the area north of the city of Ayodhya in the present-day state of Uttar Pradesh. Also spelled Kośala.

Located in 8 passages in the translation:

  • i.­5
  • 1.­10
  • 1.­54
  • 1.­56
  • 1.­746
  • g.­271
  • g.­342
  • g.­481
g.­225

Kauśika

Wylie:
  • kau shi ka
Tibetan:
  • ཀཽ་ཤི་ཀ
Sanskrit:
  • kauśika AS

The brahmin lineage that descends from the ancient sage Kuśika.

Located in 10 passages in the translation:

  • 1.­191
  • 1.­248
  • n.­255
  • g.­127
  • g.­189
  • g.­220
  • g.­248
  • g.­251
  • g.­307
  • g.­496
g.­226

Kauthubha

Wylie:
  • gau ta ma
Tibetan:
  • གཽ་ཏ་མ།
Sanskrit:
  • kauthubha AS

A sublineage of the Sāmavedins.

Located in 1 passage in the translation:

  • 1.­219
g.­227

Kauthuma

Wylie:
  • kau thu ma
Tibetan:
  • ཀཽ་ཐུ་མ།
Sanskrit:
  • kauthuma AS

One of the lineages within the Sāmaveda branch of the brahmanical tradition and one of the sublineages connected with the Gautama lineage.

Located in 2 passages in the translation:

  • 1.­181
  • 1.­191
g.­228

Kautsa

Wylie:
  • kod sa
  • kau sa
Tibetan:
  • ཀོད་ས།
  • ཀཽ་ས།
Sanskrit:
  • kautsa AS
  • kautsya AS

The brahmin lineage that descends from the sage Kutsa.

Located in 8 passages in the translation:

  • 1.­191
  • 1.­216
  • g.­124
  • g.­166
  • g.­245
  • g.­247
  • g.­279
  • g.­436
g.­229

Kekaya

Wylie:
  • ke ka yan pa
Tibetan:
  • ཀེ་ཀ་ཡན་པ།
Sanskrit:
  • kekaya AS

The name of a people in northern India who were located around the Jhelum River in the Punjab.

Located in 1 passage in the translation:

  • 1.­587
g.­230

Ketu

Wylie:
  • mjug rings
Tibetan:
  • མཇུག་རིངས།
Sanskrit:
  • ketu AS

“The Tail.” The celestial body personified as a serpent demon’s tail, which, according to ancient Indian astronomical conceptions, was responsible for lunar eclipses.

Located in 3 passages in the translation:

  • 1.­274
  • n.­196
  • n.­341
g.­231

khadira

Wylie:
  • seng ldeng
Tibetan:
  • སེང་ལྡེང་།
Sanskrit:
  • khadira AS

Acacia catechu. The cutch tree.

Located in 1 passage in the translation:

  • 1.­142
g.­232

Khalvavāhana

Wylie:
  • sha ka ya na
Tibetan:
  • ཤ་ཀ་ཡ་ན།
Sanskrit:
  • khalvavāhana AS

One of the sublineages connected with the Māṇḍavya lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­233

khaṭvāṅga staff

Wylie:
  • kha TwAM ga
Tibetan:
  • ཁ་ཊྭཱཾ་ག
Sanskrit:
  • khaṭvāṅga AS

A staff with a skull on top, it is said to resemble the foot of a bedstead (khaṭu). It is carried to indicate that one stands outside of society.

Located in 1 passage in the translation:

  • 1.­109
g.­234

khichri

Wylie:
  • ri lu
Tibetan:
  • རི་ལུ།
Sanskrit:
  • kṛsara AS

A dish of rice and pulses cooked together.

Located in 2 passages in the translation:

  • 1.­638
  • 1.­657
g.­235

kinnara

Wylie:
  • mi’am ci
Tibetan:
  • མིའམ་ཅི།
Sanskrit:
  • kinnara AS

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

Located in 1 passage in the translation:

  • 1.­746
g.­236

kiṇva

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • kiṇva AS

A fermenting agent used in producing liquor.

Located in 1 passage in the translation:

  • 1.­485
g.­237

Kiśaṭṭa

Wylie:
  • gi shi ta
Tibetan:
  • གི་ཤི་ཏ།
Sanskrit:
  • kiśaṭṭa AS

The name of a people in ancient India, possibly the same people as the Kisaṣṭas or Kisadyas mentioned in the Vāyupurāṇa (XLV 110).

Located in 2 passages in the translation:

  • 1.­583
  • n.­405
g.­238

kovidāra

Wylie:
  • ’o bo da ra
Tibetan:
  • འོ་བོ་ད་ར།
Sanskrit:
  • kovidāra AS

Bauhinia variegata. The orchid tree, also known as mountain ebony.

Located in 1 passage in the translation:

  • 1.­142
g.­239

Kratu

Wylie:
  • mchod sbyin
Tibetan:
  • མཆོད་སྦྱིན།
Sanskrit:
  • kratu AS

One of the seven principal sages in the brahmanical tradition. According to The Exemplary Tale of Śārdūlakarṇa, he is the putative head of the Atharvaveda branch of the brahmanical tradition.

Located in 3 passages in the translation:

  • 1.­179
  • 1.­183
  • 1.­716
g.­240

krośa

Wylie:
  • rgyang grags
Tibetan:
  • རྒྱང་གྲགས།
Sanskrit:
  • krośa AS

A measure of distance defined as being equal to one thousand bows, presumably about 1.8 kilometers. It is considered to be the distance a voice can reach in “calling” (krośa). In the Abhidharmakośa (III 87), Vasubandhu defines a krośa as consisting of five hundreds bows, and he comments that it is the minimum distance at which a hermitage should be situated from the nearest village.

Located in 1 passage in the translation:

  • 1.­290
g.­241

Kṛttikā

Wylie:
  • smin drug
Tibetan:
  • སྨིན་དྲུག
Sanskrit:
  • kṛttikā AS

“Scalpel.” The asterism of the seven stars that form the Pleiades in the constellation Taurus.

Located in 23 passages in the translation:

  • 1.­236
  • 1.­238
  • 1.­271-272
  • 1.­297
  • 1.­301
  • 1.­332
  • 1.­335
  • 1.­364
  • 1.­366
  • 1.­374-375
  • 1.­499
  • 1.­509
  • 1.­514-515
  • 1.­521
  • 1.­526
  • 1.­546
  • 1.­624
  • 1.­677
  • 1.­688
  • g.­215
g.­242

kṣaṇa

Wylie:
  • skad cig ma
Tibetan:
  • སྐད་ཅིག་མ།
Sanskrit:
  • kṣaṇa AS

A measure of time defined as consisting of one hundred twenty tatkṣaṇas. Sixty kṣaṇas make one lava (defined as a thirtieth part of a muhūrta), which means that the duration of one kṣaṇa is 1.6 seconds. In the Abhidharmakośa (III 88), Vasubandhu defines the terms kṣaṇa and tatkṣaṇa inversely, stating that one hundred twenty kṣaṇas make one tatkṣaṇa.

Located in 6 passages in the translation:

  • 1.­280-281
  • 1.­285
  • n.­201
  • n.­210
  • g.­468
g.­243

kṣatriya

Wylie:
  • rgyal rigs
Tibetan:
  • རྒྱལ་རིགས།
Sanskrit:
  • kṣatriya AS

A member of the warrior and royal caste, the second highest caste category in the caste system as conceived by the brahmanical tradition.

Located in 46 passages in the translation:

  • i.­2
  • i.­10
  • 1.­53-54
  • 1.­82
  • 1.­112
  • 1.­117-119
  • 1.­121
  • 1.­124
  • 1.­138
  • 1.­146
  • 1.­150
  • 1.­162
  • 1.­165
  • 1.­167-168
  • 1.­184
  • 1.­192
  • 1.­198
  • 1.­201
  • 1.­209
  • 1.­211-212
  • 1.­228
  • 1.­340
  • 1.­344
  • 1.­441
  • 1.­506
  • 1.­591
  • 1.­619
  • 1.­621
  • 1.­693
  • 1.­719
  • 1.­731
  • n.­71
  • n.­73
  • n.­115
  • n.­144
  • n.­149
  • n.­250
  • n.­303
  • g.­109
  • g.­367
  • g.­477
g.­244

Kuru

Wylie:
  • ku ru
Tibetan:
  • ཀུ་རུ།
Sanskrit:
  • kuru AS

The name of a region in the north of the Indian subcontinent, situated among the plains of the Yamunā River to the east of present-day Delhi.

Located in 5 passages in the translation:

  • 1.­332
  • 1.­364
  • n.­394
  • g.­310
  • g.­318
g.­245

Lagna

Wylie:
  • lag na
Tibetan:
  • ལག་ན།
Sanskrit:
  • lagna AS

One of the sublineages connected with the Kautsa lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­246

Lāṅgala

Wylie:
  • lang ga li
Tibetan:
  • ལང་ག་ལི།
Sanskrit:
  • lāṅgala AS

A sublineage of the Sāmavedins.

Located in 1 passage in the translation:

  • 1.­219
g.­247

Laṅgala

Wylie:
  • lang cha la ba
Tibetan:
  • ལང་ཆ་ལ་བ།
Sanskrit:
  • laṅgala AS

One of the sublineages connected with the Kautsa lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­248

Laukākṣa

Wylie:
  • ’jig rten gyi mig
  • lo ka a kha
Tibetan:
  • འཇིག་རྟེན་གྱི་མིག
  • ལོ་ཀ་ཨ་ཁ།
Sanskrit:
  • laukākṣa AS

One of the lineages within the Sāmaveda branch of the brahmanical tradition and one of the sublineages connected with the Kauśika lineage of the brahmanical tradition.

Located in 2 passages in the translation:

  • 1.­181
  • 1.­191
g.­249

lava

Wylie:
  • thang cig
Tibetan:
  • ཐང་ཅིག
Sanskrit:
  • lava AS

A measure of time defined as consisting of two blinks of the eye. Eight lavas make one kāṣṭhā, which means that the duration of one lava is three hundred seventy-five milliseconds. Term lava is thus commonly used to refer to a brief moment in time. According to another time system, lava refers to a thirtieth part of a muhūrta, giving it a duration of one minute and thirty-six seconds. This is also how Vasubandhu defines lava in the Abhidharmakośa (III 88): thirty lavas make one muhūrta, and thirty muhūrtas make one full day and night.

Located in 8 passages in the translation:

  • 1.­280-281
  • 1.­285
  • 1.­287
  • n.­212
  • g.­90
  • g.­216
  • g.­242
g.­250

learned in the Vedas

Wylie:
  • rig pa dang ldan pa
Tibetan:
  • རིག་པ་དང་ལྡན་པ།
Sanskrit:
  • śrotriya AS

Located in 2 passages in the translation:

  • 1.­552
  • 1.­723
g.­251

Lohitāyana

Wylie:
  • lo ki ha da
Tibetan:
  • ལོ་ཀི་ཧ་ད།
Sanskrit:
  • lohitāyana AS

One of the sublineages connected with the Kauśika lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­252

lord of this Sahā world

Wylie:
  • mi mjed kyi bdag po
Tibetan:
  • མི་མཇེད་ཀྱི་བདག་པོ།
Sanskrit:
  • sahāpati AS

An epithet of the god Brahmā.

Located in 4 passages in the translation:

  • 1.­27
  • 1.­234
  • 1.­726
  • 1.­729
g.­253

lotus

Wylie:
  • pad ma
Tibetan:
  • པད་མ།
Sanskrit:
  • padma AS

Located in 4 passages in the translation:

  • 1.­146
  • 1.­679
  • n.­456
  • g.­359
g.­254

louse

Wylie:
  • shig
Tibetan:
  • ཤིག
Sanskrit:
  • yūkā AS

A measure of length defined as being equal to seven louse eggs.

Located in 2 passages in the translation:

  • 1.­290
  • g.­177
g.­255

louse egg

Wylie:
  • sro ma
Tibetan:
  • སྲོ་མ།
Sanskrit:
  • likṣā AS

A measure of length defined as being equal to seven specks of dirt on a cow.

Located in 3 passages in the translation:

  • 1.­290
  • g.­254
  • g.­439
g.­256

lunar asterism

Wylie:
  • rgyu skar
Tibetan:
  • རྒྱུ་སྐར།
Sanskrit:
  • nakṣatra AS

A constellation of stars through which the moon passes, also known as a lunar mansion.

Located in 15 passages in the translation:

  • i.­13
  • 1.­166
  • 1.­235-236
  • 1.­245
  • 1.­253
  • 1.­261
  • 1.­269
  • n.­155-156
  • g.­296
  • g.­383
  • g.­487
  • g.­501
  • g.­520
g.­257

lunar fortnight

Wylie:
  • zla ba phyed pa
Tibetan:
  • ཟླ་བ་ཕྱེད་པ།
Sanskrit:
  • pakṣa AS

One of two halves of the lunar month, either the “bright half” (śuklapakṣa), during which the moon waxes, or the “dark half” (kṛṣṇapakṣa), during which the moon wanes.

Located in 4 passages in the translation:

  • 1.­166
  • 1.­277
  • 1.­352
  • g.­344
g.­258

Madra

Wylie:
  • ma dra ba
Tibetan:
  • མ་དྲ་བ།
Sanskrit:
  • madra AS

The name of a people in the northwest of the Indian subcontinent who were located between the Ravi and Chenab rivers in northern Punjab, with Bhadrakāra (or Bhadraṃkāra), present-day Sialkot, as their capital city.

Located in 2 passages in the translation:

  • 1.­587
  • g.­70
g.­259

Magadha

Wylie:
  • ma ga d+hA
Tibetan:
  • མ་ག་དྷཱ།
Sanskrit:
  • magadha AS

Definition from the 84000 Glossary of Terms:

An ancient Indian kingdom that lay to the south of the Ganges River in what today is the state of Bihar. Magadha was the largest of the sixteen “great states” (mahājanapada) that flourished between the sixth and third centuries ʙᴄᴇ in northern India. During the life of the Buddha Śākyamuni, it was ruled by King Bimbisāra and later by Bimbisāra's son, Ajātaśatru. Its capital was initially Rājagṛha (modern-day Rajgir) but was later moved to Pāṭaliputra (modern-day Patna). Over the centuries, with the expansion of the Magadha’s might, it became the capital of the vast Mauryan empire and seat of the great King Aśoka.

This region is home to many of the most important Buddhist sites, including Bodh Gayā, where the Buddha attained awakening; Vulture Peak (Gṛdhra­kūṭa), where the Buddha bestowed many well-known Mahāyāna sūtras; and the Buddhist university of Nālandā that flourished between the fifth and twelfth centuries ᴄᴇ, among many others.

Located in 6 passages in the translation:

  • i.­19
  • 1.­332
  • 1.­364
  • 1.­566
  • g.­22
  • g.­260
g.­260

Magadhan

Wylie:
  • ma ga dhA
Tibetan:
  • མ་ག་དྷཱ།
Sanskrit:
  • māgadha AS

Belonging to Magadha, the region along the southern side of the Ganges River at Pāṭaliputra, covering the southern part of the present-day state of Bihar.

Located in 5 passages in the translation:

  • i.­19
  • 1.­290
  • 1.­292-294
g.­261

Maghā

Wylie:
  • mchu
Tibetan:
  • མཆུ།
Sanskrit:
  • maghā AS

“Bounties.” The asterism of the six stars at the head of the constellation Leo.

Located in 24 passages in the translation:

  • 1.­236
  • 1.­246
  • 1.­271-272
  • 1.­297
  • 1.­309
  • 1.­332
  • 1.­342
  • 1.­364
  • 1.­406
  • 1.­410
  • 1.­508-509
  • 1.­512-513
  • 1.­517-518
  • 1.­526
  • 1.­562
  • 1.­637
  • 1.­677
  • 1.­695
  • n.­306
  • g.­262
g.­262

Māgha

Wylie:
  • dgun gyi zla ba gsum pa
  • gdun zla tha chungs
Tibetan:
  • དགུན་གྱི་ཟླ་བ་གསུམ་པ།
  • གདུན་ཟླ་ཐ་ཆུངས།
Sanskrit:
  • māgha AS

The eleventh lunar month that falls within the period of January–February, when the full moon is in the Maghā asterism.

Located in 5 passages in the translation:

  • 1.­534-535
  • 1.­542
  • n.­198
  • n.­364
g.­263

Mahābhaya

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mahābhaya AS

“Great Peril.” The name of a muhūrta.

Located in 1 passage in the translation:

  • 1.­529
g.­264

Mahāsama

Wylie:
  • chen po dang mnyam pa
Tibetan:
  • ཆེན་པོ་དང་མཉམ་པ།
Sanskrit:
  • mahāsama AS

One of the lineages within the Sāmaveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­181
g.­265

Mahāyogika

Wylie:
  • bzhon pa chen po dang ldan pa
Tibetan:
  • བཞོན་པ་ཆེན་པོ་དང་ལྡན་པ།
Sanskrit:
  • mahāyogika AS

One of the lineages within the Sāmaveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­181
g.­266

mahoraga

Wylie:
  • lto ’phye chen po
Tibetan:
  • ལྟོ་འཕྱེ་ཆེན་པོ།
Sanskrit:
  • mahoraga AS

Definition from the 84000 Glossary of Terms:

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

Located in 1 passage in the translation:

  • 1.­746
g.­267

Maitrāyaṇīya

Wylie:
  • ’jig nas kyi rgyud
Tibetan:
  • འཇིག་ནས་ཀྱི་རྒྱུད།
Sanskrit:
  • maitrāyaṇīya AS

The name of a family lineage.

Located in 2 passages in the translation:

  • 1.­244
  • 1.­267
g.­268

Maitreya

Wylie:
  • me tre ya
Tibetan:
  • མེ་ཏྲེ་ཡ།
Sanskrit:
  • maitreya AS

One of the sublineages connected with the Vātsya lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­269

makara

Wylie:
  • chu srin
Tibetan:
  • ཆུ་སྲིན།
Sanskrit:
  • makara AS

A crocodile-like sea monster of mythical character.

Located in 2 passages in the translation:

  • 1.­579
  • 1.­606
g.­270

Mālavas

Wylie:
  • gyad kyi yul pa
Tibetan:
  • གྱད་ཀྱི་ཡུལ་པ།
Sanskrit:
  • mālava AS

The name of a people in central India who lived north of the Vindhya range.

Located in 1 passage in the translation:

  • 1.­589
g.­271

Mallas

Wylie:
  • ma la pa
Tibetan:
  • མ་ལ་པ།
Sanskrit:
  • malla AS

The name of a people in northern India who were situated just to the east of the kingdom of Kośala, in the eastern part of the present-day state of Uttar Pradesh.

Located in 1 passage in the translation:

  • 1.­576
g.­272

Maṇḍana

Wylie:
  • pan dwa ra
Tibetan:
  • པན་དྭ་ར།
Sanskrit:
  • maṇḍana AS

One of the sublineages connected with the Kāśyapa lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­273

Māṇḍavya

Wylie:
  • snying po
Tibetan:
  • སྙིང་པོ།
Sanskrit:
  • māṇḍavya AS

The brahmin lineage that descends from the sage Maṇḍu. One of the lineages within the Ṛgveda branch of the brahmanical tradition.

Located in 8 passages in the translation:

  • 1.­180
  • 1.­191
  • g.­74
  • g.­137
  • g.­210
  • g.­221
  • g.­232
  • g.­450
g.­274

mango

Wylie:
  • a mra
Tibetan:
  • ཨ་མྲ།
Sanskrit:
  • āmrātaka AS

Mangifera indica. The mango tree, of which there are several varieties.

Located in 1 passage in the translation:

  • 1.­141
g.­275

mantra

Wylie:
  • sngags
Tibetan:
  • སྔགས།
Sanskrit:
  • mantra AS

A verbal formula of particular efficacy that is recited in ritual or meditation.

Located in 45 passages in the translation:

  • i.­3
  • i.­12
  • i.­22
  • 1.­13
  • 1.­19
  • 1.­23-25
  • 1.­61-62
  • 1.­65-66
  • 1.­77
  • 1.­93-94
  • 1.­96
  • 1.­98
  • 1.­155
  • 1.­167
  • 1.­170
  • 1.­183
  • 1.­186
  • 1.­204
  • 1.­207
  • 1.­223
  • 1.­225
  • 1.­504
  • 1.­583
  • 1.­734
  • n.­32
  • n.­38
  • n.­41
  • n.­146-147
  • n.­149-152
  • n.­154
  • g.­156
  • g.­207
  • g.­419
  • g.­463
  • g.­480
  • g.­506
g.­276

Māra

Wylie:
  • bdud
Tibetan:
  • བདུད།
Sanskrit:
  • māra AS

Definition from the 84000 Glossary of Terms:

Māra, literally “death” or “maker of death,” is the name of the deva who tried to prevent the Buddha from achieving awakening, the name given to the class of beings he leads, and also an impersonal term for the destructive forces that keep beings imprisoned in saṃsāra:

(1) As a deva, Māra is said to be the principal deity in the Heaven of Making Use of Others’ Emanations (paranirmitavaśavartin), the highest paradise in the desire realm. He famously attempted to prevent the Buddha’s awakening under the Bodhi tree‍—see The Play in Full (Toh 95), 21.1‍—and later sought many times to thwart the Buddha’s activity. In the sūtras, he often also creates obstacles to the progress of śrāvakas and bodhisattvas. (2) The devas ruled over by Māra are collectively called mārakāyika or mārakāyikadevatā, the “deities of Māra’s family or class.” In general, these māras too do not wish any being to escape from saṃsāra, but can also change their ways and even end up developing faith in the Buddha, as exemplified by Sārthavāha; see The Play in Full (Toh 95), 21.14 and 21.43. (3) The term māra can also be understood as personifying four defects that prevent awakening, called (i) the divine māra (devaputra­māra), which is the distraction of pleasures; (ii) the māra of Death (mṛtyumāra), which is having one’s life interrupted; (iii) the māra of the aggregates (skandhamāra), which is identifying with the five aggregates; and (iv) the māra of the afflictions (kleśamāra), which is being under the sway of the negative emotions of desire, hatred, and ignorance.

Located in 1 passage in the translation:

  • 1.­30
g.­277

Mārgaśīrṣa

Wylie:
  • dgun zla ra ba
Tibetan:
  • དགུན་ཟླ་ར་བ།
Sanskrit:
  • mārgaśīrṣa AS
  • mārgaśira AS

The ninth lunar month that falls within the period of November–December, when the full moon is in the Mṛgaśirā asterism.

Located in 4 passages in the translation:

  • 1.­532
  • 1.­535
  • 1.­541
  • n.­361
g.­278

māṣaka

Wylie:
  • ma sha ka
Tibetan:
  • མ་ཤ་ཀ
Sanskrit:
  • māṣaka AS

A measure of weight for gold defined as being equal to twelve grains of barley.

Located in 4 passages in the translation:

  • 1.­291-292
  • g.­214
  • g.­308
g.­279

Maudgalyāyana

Wylie:
  • maud gal ya na
Tibetan:
  • མཽད་གལ་ཡ་ན།
Sanskrit:
  • maudgalyāyana AS

One of the sublineages connected with the Kautsa lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­280

Maudgalyāyanīya

Wylie:
  • maud gal ya na
Tibetan:
  • མཽད་གལ་ཡ་ན།
Sanskrit:
  • maudgalyāyanīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­258
g.­281

maulika

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • maulika AS

Someone who lives on roots (mūla) or sells them, perhaps as a medical practitioner. Alternatively, the term might refer to the inhabitants of the Mūlaka kingdom, which was located in the Aurangabad region of Mahārāṣṭra and was named after its Ikṣvāku king Mūlaka.

Located in 4 passages in the translation:

  • 1.­332
  • 1.­364
  • n.­255
  • n.­283
g.­282

mental affliction

Wylie:
  • nyon mongs pa
Tibetan:
  • ཉོན་མོངས་པ།
Sanskrit:
  • kleśa AS

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

Located in 3 passages in the translation:

  • 1.­47
  • 1.­177
  • 1.­200
g.­283

milk

Wylie:
  • ’o ma
Tibetan:
  • འོ་མ།
Sanskrit:
  • kṣīra AS

Located in 6 passages in the translation:

  • 1.­128
  • 1.­143
  • 1.­238
  • 1.­266
  • 1.­367
  • g.­374
g.­284

Mitra

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mitra AS

The name of a deity.

Located in 2 passages in the translation:

  • 1.­254
  • 1.­651
g.­285

mole

Wylie:
  • sme ba
Tibetan:
  • སྨེ་བ།
Sanskrit:
  • tilakālaka AS

A skin lesion or birthmark.

Located in 5 passages in the translation:

  • 1.­681
  • 1.­683-686
g.­286

mṛdaṅga drum

Wylie:
  • rdza rnga
Tibetan:
  • རྫ་རྔ།
Sanskrit:
  • mṛdaṅga AS

An elongated double-headed drum made of wood.

Located in 1 passage in the translation:

  • 1.­430
g.­287

Mṛgaśirā

Wylie:
  • mgo
Tibetan:
  • མགོ
Sanskrit:
  • mṛgaśirā AS
  • mṛgaśiras AS
  • mṛgaśīrṣa AS

“Deer Head.” The asterism of the three stars located at the head of the constellation Orion.

Located in 22 passages in the translation:

  • 1.­236
  • 1.­240
  • 1.­272
  • 1.­297
  • 1.­303
  • 1.­332
  • 1.­337
  • 1.­364
  • 1.­381
  • 1.­385-386
  • 1.­509
  • 1.­511
  • 1.­515-516
  • 1.­522
  • 1.­526
  • 1.­552
  • 1.­628
  • 1.­677
  • 1.­690
  • g.­277
g.­288

Mṛgāyaṇīya

Wylie:
  • mig ya na
Tibetan:
  • མིག་ཡ་ན།
Sanskrit:
  • mṛgāyaṇīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­240
g.­289

muhūrta

Wylie:
  • yud tsam
Tibetan:
  • ཡུད་ཙམ།
Sanskrit:
  • muhūrta AS

A measure of time defined as consisting of two nāḍikās. There are thirty muhūrtas in one full day and night, which means that the duration of one muhūrta is forty-eight minutes.

Located in 129 passages in the translation:

  • 1.­237-244
  • 1.­246-252
  • 1.­254-260
  • 1.­262-268
  • 1.­270
  • 1.­275
  • 1.­280-285
  • 1.­287-289
  • 1.­509-523
  • 1.­527-534
  • n.­156
  • n.­208
  • n.­212
  • n.­306
  • n.­310-311
  • n.­313
  • n.­315
  • n.­317
  • n.­319
  • n.­321
  • n.­324
  • n.­327
  • n.­330
  • n.­334
  • n.­345
  • n.­370
  • g.­2
  • g.­3
  • g.­8
  • g.­17
  • g.­32
  • g.­46
  • g.­52
  • g.­61
  • g.­65
  • g.­79
  • g.­83
  • g.­94
  • g.­110
  • g.­111
  • g.­144
  • g.­163
  • g.­242
  • g.­249
  • g.­263
  • g.­294
  • g.­297
  • g.­301
  • g.­313
  • g.­366
  • g.­369
  • g.­378
  • g.­394
  • g.­395
  • g.­396
  • g.­398
  • g.­399
  • g.­400
  • g.­405
  • g.­408
  • g.­411
  • g.­418
  • g.­455
  • g.­456
  • g.­460
  • g.­466
  • g.­478
  • g.­493
  • g.­499
  • g.­505
  • g.­511
  • g.­516
  • g.­518
  • g.­519
  • g.­522
g.­290

Mūlā

Wylie:
  • snrums
Tibetan:
  • སྣྲུམས།
Sanskrit:
  • mūlā AS
  • mūlā AS
  • mūla AS

“Root.” The asterism of the stars that constitute the tail of the constellation Scorpio.

Located in 19 passages in the translation:

  • 1.­236
  • 1.­256
  • 1.­272
  • 1.­297
  • 1.­318
  • 1.­332
  • 1.­351
  • 1.­364
  • 1.­446-448
  • 1.­451
  • 1.­509
  • 1.­526
  • 1.­577
  • 1.­654
  • 1.­677
  • 1.­704
  • g.­296
g.­291

mūlika

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mūlika AS

Someone who lives on roots (mūla) or sells them, perhaps as a medical practitioner. Alternatively, the term may refer to the inhabitants of the Mūlaka kingdom, which was located in the Aurangabad region of Mahārāṣṭra and was named after its Ikṣvāku king Mūlaka.

Located in 1 passage in the translation:

  • 1.­297
g.­292

mung khichri

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mudgakṛsara AS

A dish of rice and mung beans cooked together.

Located in 2 passages in the translation:

  • 1.­250-251
g.­293

muraja drum

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • muraja AS

A large cylindrical drum used for public announcements.

Located in 1 passage in the translation:

  • 1.­430
g.­294

nāḍikā

Wylie:
  • chu tshod
Tibetan:
  • ཆུ་ཚོད།
Sanskrit:
  • nāḍikā AS

A measure of time defined as consisting of thirty kalās. It is measured by means of a water container fitted with a “tube” (nālika). Two nāḍikās make one muhūrta, which means that the duration of one nāḍikā is twenty-four minutes.

Located in 4 passages in the translation:

  • 1.­287-288
  • g.­202
  • g.­289
g.­295

nāga

Wylie:
  • klu
Tibetan:
  • ཀླུ།
Sanskrit:
  • nāga AS

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Located in 10 passages in the translation:

  • 1.­190
  • 1.­332
  • 1.­364
  • 1.­560
  • 1.­746
  • n.­115
  • n.­163
  • n.­251
  • n.­426
  • g.­201
g.­296

Nairṛta

Wylie:
  • ni ti
Tibetan:
  • ནི་ཏི།
Sanskrit:
  • nairṛta AS

A demon (rākṣasa) who is the child of Nirṛti, the goddess of destruction in the Vedic pantheon. He is associated with the lunar asterism Mūlā and the southwest quarter. In the Mahābhārata the Nairṛta are mentioned as a people in northern India who are part of the army of the Kauravas.

Located in 1 passage in the translation:

  • 1.­566
g.­297

Nairṛta

Wylie:
  • bden bral
Tibetan:
  • བདེན་བྲལ།
Sanskrit:
  • nairṛta AS

“Demon of Destruction.” The name of a muhūrta.

Located in 3 passages in the translation:

  • 1.­527
  • 1.­533-534
g.­298

Nairṛti

Wylie:
  • dmangs rigs sdom pa can
Tibetan:
  • དམངས་རིགས་སྡོམ་པ་ཅན།
Sanskrit:
  • nairṛti AS

A demon (rākṣasa) who is the child of Nirṛti, the goddess of destruction in the Vedic pantheon.

Located in 2 passages in the translation:

  • 1.­256
  • 1.­655
g.­299

naktamāla

Wylie:
  • na da
Tibetan:
  • ན་ད།
Sanskrit:
  • naktamāla AS

Pongamia glabra. The pongam tree, also known as the Indian beech.

Located in 1 passage in the translation:

  • 1.­142
g.­300

Nandana grove

Wylie:
  • dga’ ba’i tshal
Tibetan:
  • དགའ་བའི་ཚལ།
Sanskrit:
  • nandana AS

“Grove of Delight.” One of the heavenly groves on Mount Meru where the gods of Trāyastriṃśa heaven enjoy themselves.

Located in 1 passage in the translation:

  • 1.­65
g.­301

Nayamanas

Wylie:
  • yang dag par sbyor ba
Tibetan:
  • ཡང་དག་པར་སྦྱོར་བ།
Sanskrit:
  • nayamanas AS

“Right Mind.” The name of a muhūrta.

Located in 1 passage in the translation:

  • 1.­528
g.­302

nicely fragrant water-lily

Wylie:
  • so’u gan di ka
Tibetan:
  • སོའུ་གན་དི་ཀ
Sanskrit:
  • saugandhika AS

Located in 1 passage in the translation:

  • 1.­146
g.­303

nirargaḍa

Wylie:
  • gtan pa med pa
Tibetan:
  • གཏན་པ་མེད་པ།
Sanskrit:
  • nirargaḍa AS

A more elaborate and “unrestrained” (nirargaḍa) form of the Vedic ritual of horse sacrifice.

Located in 2 passages in the translation:

  • 1.­186
  • 1.­188
g.­304

no longer clinging

Wylie:
  • len pa med par
Tibetan:
  • ལེན་པ་མེད་པར།
Sanskrit:
  • anupādāya AS

Located in 1 passage in the translation:

  • 1.­745
g.­305

offering ritual

Wylie:
  • mchod sbyin
Tibetan:
  • མཆོད་སྦྱིན།
Sanskrit:
  • kratu AS

Any Vedic ritual of sacrifice.

Located in 3 passages in the translation:

  • 1.­67
  • 1.­504
  • 1.­621
g.­306

outcaste

Wylie:
  • gdol pa
Tibetan:
  • གདོལ་པ།
Sanskrit:
  • mātaṅga AS

A member of a tribe or ethnic group that falls outside the four caste categories (varṇa) of the brahmanical caste system. In brahmanical law books this social group of untouchables, also known as caṇḍālas, is sometimes defined as being as the result of the transgressive union of a low-caste śūdra man with a brahmin woman, but in origin the term was probably the name of a specific indigenous tribe.

Located in 86 passages in the translation:

  • s.­1
  • i.­2-3
  • i.­5-11
  • i.­13-14
  • i.­16-17
  • i.­19
  • 1.­4-5
  • 1.­7-11
  • 1.­13
  • 1.­15-19
  • 1.­21-22
  • 1.­31-33
  • 1.­35
  • 1.­38-40
  • 1.­42-43
  • 1.­45-47
  • 1.­53-54
  • 1.­59
  • 1.­64-65
  • 1.­67-68
  • 1.­71
  • 1.­74-75
  • 1.­81
  • 1.­83
  • 1.­85
  • 1.­89
  • 1.­113
  • 1.­123
  • 1.­165-167
  • 1.­185
  • 1.­188
  • 1.­193
  • 1.­206
  • 1.­213
  • 1.­619
  • 1.­720
  • 1.­723
  • 1.­726
  • 1.­736
  • 1.­740-741
  • n.­46
  • n.­48
  • n.­51
  • n.­82
  • n.­94
  • n.­129
  • n.­145
  • g.­109
  • g.­112
  • g.­208
  • g.­341
  • g.­409
  • g.­473
g.­307

Pakṣin

Wylie:
  • ba ki na
Tibetan:
  • བ་ཀི་ན།
Sanskrit:
  • pakṣin AS

One of the sublineages connected with the Kauśika lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­308

pala

Wylie:
  • srang
Tibetan:
  • སྲང་།
Sanskrit:
  • pala AS

A measure of weight defined as being equal to sixty-four māṣakas or four karṣas.

Located in 6 passages in the translation:

  • 1.­288
  • 1.­292-294
  • n.­223
  • g.­343
g.­309

paṇava drum

Wylie:
  • khar rnga
Tibetan:
  • ཁར་རྔ།
Sanskrit:
  • paṇava AS

A middle-sized hourglass drum that is struck with one hand while its pitch is modified with the other.

Located in 1 passage in the translation:

  • 1.­430
g.­310

Pañcāla

Wylie:
  • lnga mtshan
  • rna can
Tibetan:
  • ལྔ་མཚན།
  • རྣ་ཅན།
Sanskrit:
  • pañcāla AS

The name of a region in the north of the Indian subcontinent, situated among the plains along the Ganges River to the east of the Kuru region, covering the central part of the present-day state of Uttar Pradesh.

Located in 2 passages in the translation:

  • 1.­332
  • 1.­364
g.­311

paṇḍita

Wylie:
  • pan Di ta
  • mkhas pa
Tibetan:
  • པན་ཌི་ཏ།
  • མཁས་པ།
Sanskrit:
  • paṇḍita AS

An official title for a learned scholar in India.

Located in 9 passages in the translation:

  • 1.­179
  • 1.­205
  • 1.­209-210
  • 1.­563
  • 1.­716
  • 1.­736
  • g.­451
  • g.­461
g.­312

Paṅkti

Wylie:
  • phyogs
Tibetan:
  • ཕྱོགས།
Sanskrit:
  • paṅkti AS

The putative head of the Sāmaveda branch of the brahmanical tradition.

Located in 4 passages in the translation:

  • 1.­179
  • 1.­181
  • 1.­716
  • n.­131
g.­313

Parabhaya

Wylie:
  • gzhan ’jigs
Tibetan:
  • གཞན་འཇིགས།
Sanskrit:
  • parabhaya AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­282
  • 1.­285
g.­314

paramāṇu

Wylie:
  • rdul phra rab
Tibetan:
  • རྡུལ་ཕྲ་རབ།
Sanskrit:
  • paramāṇu AS

The finest particle, seven of which make one atom (aṇu).

Located in 6 passages in the translation:

  • 1.­290-294
  • g.­24
g.­315

Pārāśara

Wylie:
  • pa ra sa ra
Tibetan:
  • པ་ར་ས་ར།
Sanskrit:
  • pārāśara AS

One of the sublineages connected with the Vāsiṣṭha lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­316

Pārāśarīya

Wylie:
  • par sha ri yum
Tibetan:
  • པར་ཤ་རི་ཡུམ།
Sanskrit:
  • pārāśarīya AS

A brahmin lineage.

Located in 1 passage in the translation:

  • 1.­220
g.­317

Pārikūla

Wylie:
  • pa ri ke pa
Tibetan:
  • པ་རི་ཀེ་པ།
Sanskrit:
  • pārikūla AS

The name of a people in ancient India, presumably people who lived on the riverbanks (kūla).

Located in 1 passage in the translation:

  • 1.­585
g.­318

Paṭaccara

Wylie:
  • gos ’tshong ba
Tibetan:
  • གོས་འཚོང་བ།
Sanskrit:
  • paṭaccara AS

The name of a people in northern India. In the Mahābhārata they are described as living around the Kuru region, from where they fought with the Pāṇḍavas against the Kauravas.

Located in 1 passage in the translation:

  • 1.­583
g.­319

pāṭala

Wylie:
  • pa ta la
Tibetan:
  • པ་ཏ་ལ།
Sanskrit:
  • pāṭala AS

Stereospermum colais. The trumpet flower tree.

Located in 1 passage in the translation:

  • 1.­145
g.­320

Pauṣa

Wylie:
  • dgun ’bring
  • dgun zla ’bring po
  • dgun gyi zla ba gnyis pa
Tibetan:
  • དགུན་འབྲིང་།
  • དགུན་ཟླ་འབྲིང་པོ།
  • དགུན་གྱི་ཟླ་བ་གཉིས་པ།
Sanskrit:
  • pauṣa AS

The tenth lunar month that falls within the period of December–January, when the full moon is in the Puṣya asterism.

Located in 7 passages in the translation:

  • 1.­278
  • 1.­533
  • 1.­535
  • 1.­542
  • n.­198
  • n.­364
  • n.­369
g.­321

people of Gandhāra

Wylie:
  • gan d+ha ra ba
Tibetan:
  • གན་དྷ་ར་བ།
Sanskrit:
  • gandhika AS

The people of a country in the northwest of the Indian subcontinent, the center of which was the city of Puruṣupura, now known as Peshawar in present-day Pakistan.

Located in 2 passages in the translation:

  • 1.­332
  • 1.­364
g.­322

people of Gauḍa

Wylie:
  • shar phyogs pa
Tibetan:
  • ཤར་ཕྱོགས་པ།
Sanskrit:
  • gauḍika AS

The people of a country in the east of the Indian subcontinent, situated in the present-day state of West Bengal.

Located in 2 passages in the translation:

  • 1.­332
  • 1.­364
g.­323

people of Kamboja

Wylie:
  • kam po tse’i gling pa
Tibetan:
  • ཀམ་པོ་ཙེའི་གླིང་པ།
Sanskrit:
  • kāmbojika AS

The people of a country in eastern Afghanistan, situated to the east of the country of Gandhāra.

Located in 2 passages in the translation:

  • 1.­332
  • 1.­364
g.­324

people of Śaradaṇḍa

Wylie:
  • sa ra dan
Tibetan:
  • ས་ར་དན།
Sanskrit:
  • śaradaṇḍa AS

The people of a country in the north of the Indian subcontinent, situated along the Śaradaṇḍa River in the Punjab.

Located in 1 passage in the translation:

  • 1.­583
g.­325

people of Śūrasena

Wylie:
  • su ra se na pa
Tibetan:
  • སུ་ར་སེ་ན་པ།
Sanskrit:
  • śūrasena AS

The people of country in the north of the Indian subcontinent, situated along the Yamunā River around the city of Mathurā.

Located in 2 passages in the translation:

  • 1.­576
  • 1.­583
g.­326

people of Surāṣṭra

Wylie:
  • yul ’khor ba
Tibetan:
  • ཡུལ་འཁོར་བ།
Sanskrit:
  • saurāṣṭra AS

The people of a country on the west coast of the Indian subcontinent, comprising the Kathiawar peninsula of present-day Gujarat.

Located in 2 passages in the translation:

  • 1.­332
  • 1.­364
g.­327

people of Tāmraparṇa

Wylie:
  • zangs gling pa
Tibetan:
  • ཟངས་གླིང་པ།
Sanskrit:
  • tāmraparṇika AS

The people of the island of Sri Lanka, in ancient times known as Tāmraparṇa (“Copper Leafed”), which possibly derives from Tāmravarṇa (“Copper Colored”), referring to its tracts of reddish soil.

Located in 2 passages in the translation:

  • 1.­332
  • 1.­364
g.­328

people of the Himālayas

Wylie:
  • gangs can pa
Tibetan:
  • གངས་ཅན་པ།
Sanskrit:
  • haimavata AS
  • himavata AS

The people who reside in the vast mountain range spanning across the north of the Indian subcontinent.

Located in 3 passages in the translation:

  • 1.­332
  • 1.­364
  • 1.­571
g.­329

people of the southern region

Wylie:
  • lho phyogs pa
Tibetan:
  • ལྷོ་ཕྱོགས་པ།
Sanskrit:
  • dakṣiṇāpathika AS

The people who reside in the southern part of the Indian subcontinent, presently referred to as the Deccan.

Located in 2 passages in the translation:

  • 1.­332
  • 1.­364
g.­330

perfectly awakened one

Wylie:
  • yang dag par rdzogs pa’i sangs rgyas
Tibetan:
  • ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།
Sanskrit:
  • saṃbuddha AS
  • samyaksaṃ­buddha AS

An epithet for a buddha.

Located in 3 passages in the translation:

  • 1.­19
  • 1.­27
  • 1.­234
g.­331

persimmon

Wylie:
  • dge tsa ka
Tibetan:
  • དགེ་ཙ་ཀ
Sanskrit:
  • tinduka AS

Diospyros embryopteris. The gaub tree, also known as the Indian persimmon.

Located in 1 passage in the translation:

  • 1.­141
g.­332

Phālguna

Wylie:
  • sos ka’i zla ba dang po
  • dgun gyi zla ba bzhi pa
Tibetan:
  • སོས་ཀའི་ཟླ་བ་དང་པོ།
  • དགུན་གྱི་ཟླ་བ་བཞི་པ།
Sanskrit:
  • phālguna AS

The twelfth lunar month, which falls within the period of February–March, when the full moon is in the Phalgunī asterisms.

Located in 4 passages in the translation:

  • 1.­535
  • 1.­542
  • n.­377
  • n.­385
g.­333

Phalgunī

Wylie:
  • dbo
Tibetan:
  • དབོ།
Sanskrit:
  • phalgunī AS

Refers to the two asterisms Pūrvaphalgunī and Uttaraphalgunī.

Located in 7 passages in the translation:

  • 1.­513-514
  • 1.­518-519
  • 1.­526
  • n.­326
  • g.­332
g.­334

pharasaka

Wylie:
  • a ru sha ka
Tibetan:
  • ཨ་རུ་ཤ་ཀ
Sanskrit:
  • pharasaka AS

Artocarpus integrifolius. A variety of the breadfruit tree.

Located in 1 passage in the translation:

  • 1.­144
g.­335

Piṅgalāyanīya

Wylie:
  • ser skya
Tibetan:
  • སེར་སྐྱ།
Sanskrit:
  • piṅgalāyanīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­246
g.­336

pipal

Wylie:
  • a shwad tha
Tibetan:
  • ཨ་ཤྭད་ཐ།
Sanskrit:
  • aśvattha AS

Ficus religiosa. The holy fig tree, also known as the bodhi tree.

Located in 1 passage in the translation:

  • 1.­143
g.­337

plakṣa

Wylie:
  • pa lak+Sha
Tibetan:
  • པ་ལཀྵ།
Sanskrit:
  • plakṣa AS

Ficus infectoria. The waved-leaf fig tree, also known as the white fig.

Located in 1 passage in the translation:

  • 1.­143
g.­338

pleurisy

Wylie:
  • rtsib logs gzer
Tibetan:
  • རྩིབ་ལོགས་གཟེར།
Sanskrit:
  • pārśvaśūla AS

Located in 1 passage in the translation:

  • 1.­351
g.­339

pomegranate

Wylie:
  • pha le pa
Tibetan:
  • ཕ་ལེ་པ།
Sanskrit:
  • dālāvana AS

Punica granatum. The pomegranate tree.

Located in 2 passages in the translation:

  • 1.­141
  • 1.­602
g.­340

Prajāpati

Wylie:
  • skye dgu’i dag po
  • skye dgu'i tshogs
Tibetan:
  • སྐྱེ་དགུའི་དག་པོ།
  • སྐྱེ་དགུའི་ཚོགས།
Sanskrit:
  • prajāpati AS

The name of a deity.

Located in 12 passages in the translation:

  • 1.­239
  • 1.­627
  • n.­138
  • n.­149
  • g.­7
  • g.­29
  • g.­125
  • g.­187
  • g.­201
  • g.­457
  • g.­458
  • g.­521
g.­341

Prakṛti

Wylie:
  • gzugs bzang mo
Tibetan:
  • གཟུགས་བཟང་མོ།
Sanskrit:
  • prakṛti AS

An outcaste girl who fell in love with Ānanda and eventually became an arhat. It is also the name of her past life as the daughter of an eminent brahmin named Puṣkarasārin.

Located in 62 passages in the translation:

  • s.­1
  • i.­2-5
  • i.­7
  • i.­16-19
  • i.­23
  • 1.­4-5
  • 1.­8-9
  • 1.­11
  • 1.­13
  • 1.­16-17
  • 1.­22
  • 1.­24
  • 1.­31-33
  • 1.­35-36
  • 1.­38-40
  • 1.­42-52
  • 1.­56-57
  • 1.­63-64
  • 1.­70
  • 1.­112
  • 1.­165
  • 1.­184
  • 1.­192
  • 1.­212
  • 1.­719
  • 1.­722
  • 1.­738-739
  • 1.­741
  • n.­3
  • n.­46
  • n.­48
  • n.­50-51
  • n.­65
  • n.­76
g.­342

Prasenajit

Wylie:
  • gsal rgyal
Tibetan:
  • གསལ་རྒྱལ།
Sanskrit:
  • prasenajit AS

The king who ruled over the Kośala kingdom from the city of Śrāvastī and who was a devoted patron of the Buddha throughout his life. In Pali sources, he is also said to have made several land-grants to brahmins during his reign, including the endowment of the villages of Ukkhaṭṭhā (the Pali form of Utkaṭa) to the brahmin Pokkharasāti (later Sanskritized as Puṣkarasārin).

Located in 6 passages in the translation:

  • i.­5
  • 1.­10
  • 1.­54
  • 1.­56
  • 1.­746
  • n.­488
g.­343

prastha

Wylie:
  • bre
Tibetan:
  • བྲེ།
Sanskrit:
  • prastha AS

Either a measure for liquids defined as being equal to twenty-four palas, or a measure for grains that is equal to twenty-nine palas minus one karṣa (supposedly placed on the grain side of the scales). The Tibetan bre refers to a measure of about one liter or two pints.

Located in 2 passages in the translation:

  • 1.­293-294
g.­344

pratipad

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • pratipad AS

The first day of a bright lunar fortnight (śuklapakṣa), the day after the new moon day.

Located in 1 passage in the translation:

  • 1.­277
g.­345

prosperity ceremony

Wylie:
  • rgyas pa’i las
Tibetan:
  • རྒྱས་པའི་ལས།
Sanskrit:
  • puṣṭikarma AS

Located in 1 passage in the translation:

  • 1.­482
g.­346

Proṣṭhapada

Wylie:
  • rang gi rkang
Tibetan:
  • རང་གི་རྐང་།
Sanskrit:
  • proṣṭhapada AS

One of the lineages within the Yajurveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­182
g.­347

Proṣṭhapada

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • prāṃṣṭhapada AS

The month of Bhādrapada.

Located in 2 passages in the translation:

  • 1.­352
  • n.­270
g.­348

Pṛthakśravas

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • pṛthakśravas AS

“Distinct Renown,” one of the four kings who support the earth.

Located in 1 passage in the translation:

  • 1.­537
g.­349

Pulinda

Wylie:
  • phu lin pa
Tibetan:
  • ཕུ་ལིན་པ།
Sanskrit:
  • pulinda AS

The name of a people in the southern part of the Indian subcontinent.

Located in 1 passage in the translation:

  • 1.­574
g.­350

pulse

Wylie:
  • lgang bu can
Tibetan:
  • ལྒང་བུ་ཅན།
Sanskrit:
  • śamīdhānya AS

Located in 3 passages in the translation:

  • 1.­433
  • n.­422
  • g.­234
g.­351

Punarvasu

Wylie:
  • nam so
Tibetan:
  • ནམ་སོ།
Sanskrit:
  • punarvasu AS

“Double Wealth.” The asterism of the stars Castor and Pollux in the constellation Gemini.

Located in 20 passages in the translation:

  • 1.­236
  • 1.­242
  • 1.­270
  • 1.­272
  • 1.­297
  • 1.­305
  • 1.­332
  • 1.­339
  • 1.­364
  • 1.­392
  • 1.­395-396
  • 1.­509
  • 1.­526
  • 1.­556
  • 1.­632
  • 1.­677
  • 1.­692
  • n.­194
  • n.­250
g.­352

Puṇḍra

Wylie:
  • bu ram shing ’phel
Tibetan:
  • བུ་རམ་ཤིང་འཕེལ།
Sanskrit:
  • puṇḍra AS

The name of a country in the northeast of the Indian subcontinent, situated in the upper delta region of present-day Bangladesh and West Bengal.

Located in 1 passage in the translation:

  • 1.­574
g.­353

pūpa cake

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • pūpa AS

A rich cake made of wheat flour.

Located in 1 passage in the translation:

  • 1.­250
g.­354

puruṣamedha

Wylie:
  • mi bsang
Tibetan:
  • མི་བསང་།
Sanskrit:
  • puruṣamedha AS

The Vedic ritual of human sacrifice.

Located in 2 passages in the translation:

  • 1.­186
  • 1.­188
g.­355

Pūrvabhādrapadā

Wylie:
  • khrums stod
Tibetan:
  • ཁྲུམས་སྟོད།
Sanskrit:
  • pūrvabhādrapadā AS
  • pūrvabhadra AS

“Former Auspicious Feet.” The asterism of the two main stars in the constellation Pegasus.

Located in 20 passages in the translation:

  • 1.­236
  • 1.­264
  • 1.­297
  • 1.­325
  • 1.­332
  • 1.­335
  • 1.­358
  • 1.­364
  • 1.­479
  • 1.­481
  • 1.­513
  • 1.­668
  • 1.­677
  • 1.­710
  • n.­309
  • n.­324
  • n.­329
  • n.­440
  • g.­72
  • g.­383
g.­356

Pūrvaphalgunī

Wylie:
  • gre
Tibetan:
  • གྲེ།
Sanskrit:
  • pūrvaphalgunī AS
  • pūrvaphālgunī AS

“Former Reddish One.” The asterism of the two stars at the hind of the constellation Leo.

Located in 16 passages in the translation:

  • 1.­236
  • 1.­247
  • 1.­297
  • 1.­310
  • 1.­332
  • 1.­343
  • 1.­364
  • 1.­411
  • 1.­415
  • 1.­564
  • 1.­639
  • 1.­677
  • 1.­696
  • n.­426-427
  • g.­333
g.­357

Pūrvāṣāḍhā

Wylie:
  • chu stod
Tibetan:
  • ཆུ་སྟོད།
Sanskrit:
  • pūrvāṣāḍhā AS

“Former Unconquered One.” The asterism of the two main stars in the archer part of the constellation Sagittarius.

Located in 21 passages in the translation:

  • 1.­236
  • 1.­257
  • 1.­297
  • 1.­319
  • 1.­332
  • 1.­352
  • 1.­364
  • 1.­452
  • 1.­455
  • 1.­517
  • 1.­579
  • 1.­656
  • 1.­677
  • 1.­705
  • n.­308
  • n.­311
  • n.­323
  • n.­326
  • n.­333
  • n.­336
  • g.­37
g.­358

Pūṣa

Wylie:
  • rgyal po
  • rgyal
Tibetan:
  • རྒྱལ་པོ།
  • རྒྱལ།
Sanskrit:
  • pūṣa AS

The name of a deity.

Located in 2 passages in the translation:

  • 1.­266
  • 1.­672
g.­359

Puṣkarasārin

Wylie:
  • pad ma’i snying po
Tibetan:
  • པད་མའི་སྙིང་པོ།
Sanskrit:
  • puṣkarasārin AS

“He Who Has the Essence of a Lotus.” A learned brahmin who lived in the district town of Utkaṭa upon its endowment by the king. In Pali sources, in which his name is Pokkharasāti, he is described as becoming a follower of the Buddha after regretfully sending his student Ambaṭṭha to him first (DN I 87ff.). Other students of his were Vāseṭṭha, who plays a key role in the Vāseṭṭha Sutta (Sn 115ff.), and Subha Todeyyaputta, who figures in the Subha Sutta (MN II 197ff.). In the Subha Sutta Pokkharasāti is said to belong to the Opamañña (Aupamanya) lineage of brahmins.

Located in 80 passages in the translation:

  • s.­1
  • i.­7-8
  • i.­10-12
  • i.­14
  • i.­16-17
  • 1.­62-71
  • 1.­85
  • 1.­113
  • 1.­123
  • 1.­140
  • 1.­143-144
  • 1.­146
  • 1.­159
  • 1.­166-167
  • 1.­185
  • 1.­191
  • 1.­193
  • 1.­213
  • 1.­222
  • 1.­236
  • 1.­238
  • 1.­245
  • 1.­253
  • 1.­261
  • 1.­269-274
  • 1.­281
  • 1.­283-284
  • 1.­298
  • 1.­300
  • 1.­330-332
  • 1.­334
  • 1.­362-364
  • 1.­501
  • 1.­504
  • 1.­507
  • 1.­622-623
  • 1.­675-678
  • 1.­686-687
  • 1.­714
  • 1.­720
  • 1.­724
  • 1.­726
  • 1.­736
  • 1.­741
  • n.­82
  • g.­10
  • g.­341
  • g.­342
  • g.­473
  • g.­481
g.­360

pustule

Wylie:
  • ’brum bu phra mo
Tibetan:
  • འབྲུམ་བུ་ཕྲ་མོ།
Sanskrit:
  • piṭaka AS

Located in 1 passage in the translation:

  • 1.­340
g.­361

pustule

Wylie:
  • ’brum bu
Tibetan:
  • འབྲུམ་བུ།
Sanskrit:
  • kaccha AS

Located in 1 passage in the translation:

  • 1.­353
g.­362

Puṣya

Wylie:
  • rgyal
Tibetan:
  • རྒྱལ།
Sanskrit:
  • puṣya AS
  • puṣyā AS

“Flourish.” The asterism of the star located at the head of the constellation Cancer.

Located in 28 passages in the translation:

  • 1.­236
  • 1.­243
  • 1.­272
  • 1.­297
  • 1.­306
  • 1.­332
  • 1.­340
  • 1.­364
  • 1.­397
  • 1.­401-402
  • 1.­504
  • 1.­509
  • 1.­511-512
  • 1.­516-517
  • 1.­522
  • 1.­526
  • 1.­558
  • 1.­634
  • 1.­677
  • 1.­693
  • n.­160
  • n.­250
  • n.­306
  • n.­333
  • g.­320
g.­363

Puṣya

Wylie:
  • rgyas pa
Tibetan:
  • རྒྱས་པ།
Sanskrit:
  • puṣya AS

The putative head of the Ṛgveda branch of the brahmanical tradition.

Located in 3 passages in the translation:

  • 1.­179-180
  • 1.­716
g.­364

Rāhu

Wylie:
  • sgra gcan
Tibetan:
  • སྒྲ་གཅན།
Sanskrit:
  • rāhu AS

“The Seizer.” A celestial body, personified as a serpent demon’s head, which, according to ancient Indian astronomical conceptions, is responsible for solar eclipses.

Located in 7 passages in the translation:

  • 1.­166
  • 1.­274
  • 1.­363-364
  • 1.­525
  • n.­196
  • g.­425
g.­365

rākṣasa

Wylie:
  • srin po
Tibetan:
  • སྲིན་པོ།
Sanskrit:
  • rākṣasa AS

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.

Located in 4 passages in the translation:

  • 1.­190
  • g.­187
  • g.­296
  • g.­298
g.­366

Rākṣasa

Wylie:
  • srin po
Tibetan:
  • སྲིན་པོ།
Sanskrit:
  • rākṣasa AS

“Demon.” The name of a muhūrta.

Located in 7 passages in the translation:

  • 1.­282-283
  • 1.­285
  • 1.­532-534
  • n.­209
g.­367

Rāma

Wylie:
  • dga’ byed
Tibetan:
  • དགའ་བྱེད།
Sanskrit:
  • rāma AS

The name of a sage who was born to the sage Jamadagni and his kṣatriya wife Reṇukā. Also referred to as Rāma Bhārgava or Paraśurāma (“Rāma with an Axe”), he is the sixth avatāra of Viṣṇu, not to be confused with Viṣṇu’s seventh incarnation as King Rāma, the protagonist of the Rāmāyaṇa.

Located in 2 passages in the translation:

  • 1.­209
  • g.­370
g.­368

Ramaṭha

Wylie:
  • ra ma ta na gnas pa
Tibetan:
  • ར་མ་ཏ་ན་གནས་པ།
Sanskrit:
  • ramaṭha AS

The name of a people in the northwest of the Indian subcontinent, who were located on the banks of the lower Indus.

Located in 1 passage in the translation:

  • 1.­593
g.­369

Raudra

Wylie:
  • drag po
Tibetan:
  • དྲག་པོ།
Sanskrit:
  • raudra AS

“Fierce.” The name of a muhūrta.

Located in 5 passages in the translation:

  • 1.­283
  • 1.­285
  • 1.­527
  • 1.­529-530
g.­370

Reṇukā

Wylie:
  • rdul ldan ma
Tibetan:
  • རྡུལ་ལྡན་མ།
Sanskrit:
  • reṇukā AS

The wife of the sage Jamadagni and the mother of Paraśurāma (“Rāma with an Axe”), the sixth avatāra of Viṣṇu.

Located in 2 passages in the translation:

  • 1.­209
  • g.­367
g.­371

Revatī

Wylie:
  • nam gru
Tibetan:
  • ནམ་གྲུ།
Sanskrit:
  • revatī AS

“Opulent.” The asterism of the stars that constitute the constellation Pisces.

Located in 21 passages in the translation:

  • 1.­236
  • 1.­266
  • 1.­272
  • 1.­297
  • 1.­327
  • 1.­332
  • 1.­360
  • 1.­364
  • 1.­485
  • 1.­487-488
  • 1.­509
  • 1.­526
  • 1.­592
  • 1.­671
  • 1.­677
  • 1.­712
  • n.­195
  • n.­344
  • n.­453
  • n.­470
g.­372

Ṛgveda

Wylie:
  • brjod kyi rig byed
Tibetan:
  • བརྗོད་ཀྱི་རིག་བྱེད།
Sanskrit:
  • ṛgveda AS

The oldest and primary textual collection of the brahmanical tradition, consisting of a variety of Sanskrit hymns ascribed to different ancient Vedic seers.

Located in 13 passages in the translation:

  • i.­10
  • 1.­166
  • 1.­202
  • n.­113
  • n.­147
  • n.­149
  • n.­152
  • g.­189
  • g.­373
  • g.­391
  • g.­419
  • g.­451
  • g.­513
g.­373

Ṛgveda branch

Wylie:
  • rnam par ’grel pa
Tibetan:
  • རྣམ་པར་འགྲེལ་པ།
Sanskrit:
  • bahuvṛca AS

The category of priests in the brahmanical tradition who specialize in the hymns of the Ṛgveda.

Located in 7 passages in the translation:

  • 1.­179-180
  • 1.­716
  • g.­273
  • g.­363
  • g.­384
  • g.­504
g.­374

rice porridge

Wylie:
  • bras dang ’o thug
  • ’o ma dang ’bras chen
Tibetan:
  • བྲས་དང་འོ་ཐུག
  • འོ་མ་དང་འབྲས་ཆེན།
Sanskrit:
  • pāyasa AS

A sweet dish that consists of rice boiled in milk.

Located in 5 passages in the translation:

  • 1.­244
  • 1.­267
  • 1.­631
  • 1.­659
  • 1.­667
g.­375

ritual platform

Wylie:
  • gru bzhi
Tibetan:
  • གྲུ་བཞི།
Sanskrit:
  • vedī AS

Located in 2 passages in the translation:

  • 1.­13
  • 1.­18
g.­376

Rocaneya

Wylie:
  • ro tsa ni ya
Tibetan:
  • རོ་ཙ་ནི་ཡ།
Sanskrit:
  • rocaneya AS

One of the sublineages connected with the Kāśyapa lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­377

Rohiṇī

Wylie:
  • snar ma
Tibetan:
  • སྣར་མ།
Sanskrit:
  • rohiṇī AS

“Ruddy.” The asterism of the reddish star Aldebaran in the constellation Taurus.

Located in 21 passages in the translation:

  • 1.­236
  • 1.­239
  • 1.­270
  • 1.­272
  • 1.­275
  • 1.­297
  • 1.­302
  • 1.­332
  • 1.­336
  • 1.­364
  • 1.­376
  • 1.­379-381
  • 1.­501
  • 1.­509
  • 1.­526
  • 1.­549
  • 1.­626
  • 1.­677
  • 1.­689
g.­378

Rohita

Wylie:
  • ro hi ta
Tibetan:
  • རོ་ཧི་ཏ།
Sanskrit:
  • rohita AS

“Ruddy.” The name of a muhūrta.

Located in 3 passages in the translation:

  • 1.­282
  • 1.­285
  • 1.­528
g.­379

royal servant

Wylie:
  • rgyal po’i zhabs ’bring ba
Tibetan:
  • རྒྱལ་པོའི་ཞབས་འབྲིང་བ།
Sanskrit:
  • rājopasevaka AS

Located in 3 passages in the translation:

  • 1.­332
  • 1.­364
  • n.­250
g.­380

Rudra

Wylie:
  • drag po
Tibetan:
  • དྲག་པོ།
Sanskrit:
  • rudra AS

A brahmanical deity, the wrathful form of Śiva.

Located in 1 passage in the translation:

  • 1.­631
g.­381

sacrifice

Wylie:
  • mchod sbyin
Tibetan:
  • མཆོད་སྦྱིན།
Sanskrit:
  • yajña AS

Any Vedic ritual in which offerings are made, typically by means of a sacrificial fire.

Located in 3 passages in the translation:

  • 1.­98
  • 1.­186
  • 1.­188
g.­382

sacrificial mantra

Wylie:
  • mchod sbyin gyi rabs
Tibetan:
  • མཆོད་སྦྱིན་གྱི་རབས།
Sanskrit:
  • yajñamantra AS

Located in 2 passages in the translation:

  • 1.­59
  • 1.­62
g.­383

Sāja

Wylie:
  • me bzhi
Tibetan:
  • མེ་བཞི།
Sanskrit:
  • sāja AS

Another name for the lunar asterism Pūrvabhādrapadā.

Located in 1 passage in the translation:

  • 1.­588
g.­384

Śākala

Wylie:
  • skem ’dzin
Tibetan:
  • སྐེམ་འཛིན།
Sanskrit:
  • śākala AS

One of the lineages within the Ṛgveda branch of the brahmanical tradition.

Located in 2 passages in the translation:

  • 1.­180
  • g.­70
g.­385

Śakra

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra AS

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

Located in 3 passages in the translation:

  • 1.­27
  • 1.­67
  • g.­189
g.­386

Śākya Ö

Wylie:
  • shAkya ’od
Tibetan:
  • ཤཱཀྱ་འོད།
Sanskrit:
  • —

Tibetan monk and translator of this sūtra.

Located in 2 passages in the translation:

  • i.­21
  • c.­1
g.­387

Śākyamuni

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • śākyamuni AS

Definition from the 84000 Glossary of Terms:

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.

Located in 4 passages in the translation:

  • i.­7
  • 1.­27
  • n.­40
  • g.­169
g.­388

sal

Wylie:
  • sA la
Tibetan:
  • སཱ་ལ།
Sanskrit:
  • śāla AS

Shorea robusta. The sal tree.

Located in 3 passages in the translation:

  • 1.­59
  • 1.­142
  • n.­74
g.­389

Salīla

Wylie:
  • sam la ni
Tibetan:
  • སམ་ལ་ནི།
Sanskrit:
  • salīla AS

One of the sublineages connected with the Vātsya lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­390

Samantaveda

Wylie:
  • rig byed thams cad pa
Tibetan:
  • རིག་བྱེད་ཐམས་ཅད་པ།
Sanskrit:
  • samantaveda AS

One of the lineages within the Sāmaveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­181
g.­391

Sāmaveda

Wylie:
  • snyan dngags kyi rig byed
Tibetan:
  • སྙན་དངགས་ཀྱི་རིག་བྱེད།
Sanskrit:
  • sāmaveda AS

An important textual collection of the brahmanical tradition, mainly consisting of verses from the Ṛgveda that are chanted in Vedic ritual by specialized priests.

Located in 5 passages in the translation:

  • 1.­166
  • 1.­202
  • g.­392
  • g.­451
  • g.­513
g.­392

Sāmaveda branch

Wylie:
  • sdeb sbyor ’don pa
Tibetan:
  • སྡེབ་སྦྱོར་འདོན་པ།
Sanskrit:
  • chandoga AS

The category of priests in the brahmanical tradition who specialize in the ritual chants of the Sāmaveda.

Located in 13 passages in the translation:

  • 1.­179
  • 1.­181
  • 1.­716
  • g.­34
  • g.­96
  • g.­227
  • g.­248
  • g.­264
  • g.­265
  • g.­312
  • g.­390
  • g.­413
  • g.­430
g.­393

Sāmavedin

Wylie:
  • sdeb sbyor ’don pa
Tibetan:
  • སྡེབ་སྦྱོར་འདོན་པ།
Sanskrit:
  • sāmavedin AS

The name of a brahmin lineage.

Located in 8 passages in the translation:

  • 1.­217-218
  • g.­33
  • g.­107
  • g.­209
  • g.­226
  • g.­246
  • g.­415
g.­394

Saṃmukha

Wylie:
  • mnyam pa
Tibetan:
  • མཉམ་པ།
Sanskrit:
  • saṃmukha AS

“Facing.” The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­531-532
g.­395

Sāṃpraiyaka

Wylie:
  • da ltar
Tibetan:
  • ད་ལྟར།
Sanskrit:
  • sāṃpraiyaka AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­283
  • 1.­285
g.­396

Samṛddha

Wylie:
  • yang dag par ’phel ba
Tibetan:
  • ཡང་དག་པར་འཕེལ་བ།
Sanskrit:
  • samṛddha AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­282
  • 1.­285
g.­397

saṃsāra

Wylie:
  • ’khor ba
Tibetan:
  • འཁོར་བ།
Sanskrit:
  • saṃsāra AS

Definition from the 84000 Glossary of Terms:

A state of involuntary existence conditioned by afflicted mental states and the imprint of past actions, characterized by suffering in a cycle of life, death, and rebirth. On its reversal, the contrasting state of nirvāṇa is attained, free from suffering and the processes of rebirth.

Located in 2 passages in the translation:

  • 1.­47
  • g.­155
g.­398

Saṃtāna

Wylie:
  • rgyud
Tibetan:
  • རྒྱུད།
Sanskrit:
  • saṃtāna AS

“Continuum.” The name of a muhūrta.

Located in 1 passage in the translation:

  • 1.­532
g.­399

Samudgata

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • samudgata AS

“Arisen.” The name of a muhūrta.

Located in 1 passage in the translation:

  • 1.­530
g.­400

Saṃyama

Wylie:
  • yang dag zung
  • yang dag gzung
Tibetan:
  • ཡང་དག་ཟུང་།
  • ཡང་དག་གཟུང་།
Sanskrit:
  • saṃyama AS

The name of a muhūrta.

Located in 3 passages in the translation:

  • 1.­283
  • 1.­285
  • n.­359
g.­401

śamyāprāsa

Wylie:
  • yang dag par spyod pa
Tibetan:
  • ཡང་དག་པར་སྤྱོད་པ།
Sanskrit:
  • śamyāprāsa AS

The Vedic ritual in which offerings are made at intervals of a “wedge throw” (śamyāprāsa).

Located in 2 passages in the translation:

  • 1.­186
  • 1.­188
g.­402

Śanaiścara

Wylie:
  • spen pa
Tibetan:
  • སྤེན་པ།
Sanskrit:
  • śanaiścara AS

“The Slow-Going One.” The planet Saturn.

Located in 2 passages in the translation:

  • 1.­274
  • 1.­525
g.­403

sandalwood

Wylie:
  • tsan dan
Tibetan:
  • ཙན་དན།
Sanskrit:
  • candana AS

Santalum album. The white sandalwood tree.

Located in 2 passages in the translation:

  • 1.­142
  • g.­495
g.­404

Śāṅkhāyanīya

Wylie:
  • bsdus pa ya na
Tibetan:
  • བསྡུས་པ་ཡ་ན།
Sanskrit:
  • śāṅkhāyanīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­252
g.­405

Santata

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • santata AS

“Continual.” The name of muhūrta.

Located in 1 passage in the translation:

  • 1.­531
g.­406

saptaparṇa

Wylie:
  • lo ma bdun pa
Tibetan:
  • ལོ་མ་བདུན་པ།
Sanskrit:
  • saptaparṇa AS

Alstonia scholaris. The scholar tree, also known as milkwood or devil’s tree.

Located in 1 passage in the translation:

  • 1.­142
g.­407

sapwood tree

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • phalguvṛkṣa AS

Located in 5 passages in the translation:

  • 1.­141-144
  • n.­105
g.­408

Śarapatha

Wylie:
  • ston
Tibetan:
  • སྟོན།
Sanskrit:
  • śarapatha AS

The name of a muhūrta.

Located in 3 passages in the translation:

  • 1.­282
  • 1.­285
  • n.­213
g.­409

Śārdūlakarṇa

Wylie:
  • stag rna
Tibetan:
  • སྟག་རྣ།
Sanskrit:
  • śārdūlakarṇa AS

“Tiger Ear.” The son of the outcaste king Triśaṅku.

Located in 23 passages in the translation:

  • s.­1
  • i.­6-7
  • i.­16-17
  • i.­19
  • 1.­60-61
  • 1.­64
  • 1.­70
  • 1.­112
  • 1.­165
  • 1.­184-185
  • 1.­192
  • 1.­212
  • 1.­719
  • 1.­722
  • 1.­738-739
  • 1.­741
  • 1.­747
  • g.­473
g.­410

Śāriputra

Wylie:
  • shA ra dwa ti’i bu
Tibetan:
  • ཤཱ་ར་དྭ་ཏིའི་བུ།
Sanskrit:
  • śāriputra AS

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise (often paired with Maudgalyā­yana, who was praised as foremost in the capacity for miraculous powers). His father, Tiṣya, to honor Śāriputra’s mother, Śārikā, named him Śāradvatīputra, or, in its contracted form, Śāriputra, meaning “Śārikā’s Son.”

Located in 3 passages in the translation:

  • i.­17
  • 1.­741
  • n.­10
g.­411

Sarvarasa

Wylie:
  • ro thams cad
  • thams cad ro pa
Tibetan:
  • རོ་ཐམས་ཅད།
  • ཐམས་ཅད་རོ་པ།
Sanskrit:
  • sarvarasa AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­282
  • 1.­285
g.­412

Śatabhiṣā

Wylie:
  • mon gre
Tibetan:
  • མོན་གྲེ།
Sanskrit:
  • śatabhiṣā AS

“Having a Hundred Physicians.” The asterism of the stars that constitute the constellation Aquarius.

Located in 19 passages in the translation:

  • 1.­236
  • 1.­263
  • 1.­270
  • 1.­272
  • 1.­297
  • 1.­324
  • 1.­332
  • 1.­357
  • 1.­364
  • 1.­472
  • 1.­478
  • 1.­509
  • 1.­526
  • 1.­666
  • 1.­677
  • n.­193
  • n.­344
  • n.­410
  • g.­501
g.­413

Sātyamugra

Wylie:
  • bden drag
Tibetan:
  • བདེན་དྲག
Sanskrit:
  • sātyamugra AS

One of the lineages within the Sāmaveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­181
g.­414

Śauṇḍāyana

Wylie:
  • san ti la
Tibetan:
  • སན་ཏི་ལ།
Sanskrit:
  • śauṇḍāyana AS

One of the sublineages connected with the Kāśyapa lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­415

Sauvarcasa

Wylie:
  • sau pad tsa la
Tibetan:
  • སཽ་པད་ཙ་ལ།
Sanskrit:
  • sauvarcasa AS

A sublineage of the Sāmavedins.

Located in 1 passage in the translation:

  • 1.­219
g.­416

Sauvīraka

Wylie:
  • so pi ra ka pa
  • so ba ri pa
Tibetan:
  • སོ་པི་ར་ཀ་པ།
  • སོ་བ་རི་པ།
Sanskrit:
  • sauvīraka AS

The people of a country in the west of the Indian subcontinent, situated in the lower reaches of the Indus River.

Located in 1 passage in the translation:

  • 1.­587
g.­417

Sāvarṇya

Wylie:
  • sa pa rna
Tibetan:
  • ས་པ་རྣ།
Sanskrit:
  • sāvarṇya AS

One of the sublineages connected with the Vātsya lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­418

Sāvitra

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • sāvitra AS

“Belonging to the sun.” The name of a muhūrta.

Located in 1 passage in the translation:

  • 1.­534
g.­419

Sāvitrī

Wylie:
  • sa bya ti
  • sa byin tra
Tibetan:
  • ས་བྱ་ཏི།
  • ས་བྱིན་ཏྲ།
Sanskrit:
  • sāvitrī AS

A mantra from the Ṛgveda that is directed to Savitṛ, “the Vivifier,” the deity of the sun. Also known as the Gāyatrī mantra, the verse is bestowed together with the sacred thread during the upanayana ceremony, the initiation rite in which a brahmin boy becomes a “twice-born” and is thus entitled to learn the Vedas.

Located in 14 passages in the translation:

  • i.­12
  • 1.­221-222
  • 1.­225
  • 1.­228
  • 1.­230
  • 1.­232
  • 1.­234
  • n.­146
  • n.­148-150
  • g.­207
  • g.­463
g.­420

scab

Wylie:
  • shu ba
Tibetan:
  • ཤུ་བ།
Sanskrit:
  • pāman AS

Located in 1 passage in the translation:

  • 1.­340
g.­421

science of auspices

Wylie:
  • la nye brtag pa
Tibetan:
  • ལ་ཉེ་བརྟག་པ།
Sanskrit:
  • śakunividyā AS

Literally “the science of birds,” it entails prognostication on the basis of the flight of birds.

Located in 1 passage in the translation:

  • 1.­166
g.­422

science of propitiousness

Wylie:
  • bkra shis pa’i ltas
Tibetan:
  • བཀྲ་ཤིས་པའི་ལྟས།
Sanskrit:
  • śivāvidyā AS

Literally “the science of jackals,” it entails prognostication on the basis of the cries of jackals.

Located in 1 passage in the translation:

  • 1.­166
g.­423

secret teaching

Wylie:
  • gsang ba
Tibetan:
  • གསང་བ།
Sanskrit:
  • rahasya AS

This expression is used in the brahmanical tradition to refer to the Upaniṣads, the corpus of esoteric texts that aim to explain the secret meaning of the Vedas.

Located in 3 passages in the translation:

  • 1.­59-60
  • 1.­62
g.­424

segment

Wylie:
  • dum bu
Tibetan:
  • དུམ་བུ།
Sanskrit:
  • grāsa AS

Located in 1 passage in the translation:

  • 1.­509
g.­425

seizure

Wylie:
  • gza’
Tibetan:
  • གཟའ།
Sanskrit:
  • grāha AS

A lunar eclipse caused by the celestial body called Rāhu.

Located in 3 passages in the translation:

  • 1.­352
  • 1.­363-364
g.­426

Serpent

Wylie:
  • sbrul
Tibetan:
  • སྦྲུལ།
Sanskrit:
  • sarpa AS

The name of a deity.

Located in 2 passages in the translation:

  • 1.­244
  • 1.­636
g.­427

set off to the forest

Wylie:
  • nags na gnas pa
Tibetan:
  • ནགས་ན་གནས་པ།
Sanskrit:
  • vānaprastha AS

The third of the four life stages (āśrama) in the brahmanical tradition, which one enters after studying the Vedas and being a householder. A brahmin then sets off to the forest to devote himself fully to spiritual practice, still accompanied by his wife. The last stage is that of complete renunciation (saṃnyāsa).

Located in 1 passage in the translation:

  • 1.­553
g.­428

Śibi

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • śibi AS

The people of a country in the northwest of the Indian subcontinent, usually situated in the lower Punjab region of present-day Pakistan. In the Bṛhatsaṃhitā, however, it is placed in the south (dakṣiṇadeśa).

Located in 2 passages in the translation:

  • 1.­591
  • n.­411
g.­429

siddha

Wylie:
  • grub pa
Tibetan:
  • གྲུབ་པ།
Sanskrit:
  • siddha AS

Accomplished being; also a class of semidivine beings similar to vidyādharas.

Located in 1 passage in the translation:

  • 1.­590
g.­430

Śīlavalka

Wylie:
  • tshul khrims shing shun
Tibetan:
  • ཚུལ་ཁྲིམས་ཤིང་ཤུན།
Sanskrit:
  • śīlavalka AS

One of the lineages within the Sāmaveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­181
g.­431

śiṃśapa

Wylie:
  • sha ba
Tibetan:
  • ཤ་བ།
Sanskrit:
  • śiṃśapa AS

Dalbergia sissoo. The shisham tree, also known as Indian rosewood.

Located in 1 passage in the translation:

  • 1.­142
g.­432

Sindhu

Wylie:
  • sin du
Tibetan:
  • སིན་དུ།
Sanskrit:
  • sindhu AS

The name of a region in the northwest of the Indian subcontinent, named after the Indus River, along which it is situated.

Located in 1 passage in the translation:

  • 1.­591
g.­433

śirīṣa

Wylie:
  • shi ri sha
Tibetan:
  • ཤི་རི་ཤ།
Sanskrit:
  • śirīṣa AS

Acacia sirissa. The siris tree, also known as woman’s tongue.

Located in 1 passage in the translation:

  • 1.­142
g.­434

softly fragrant water-lily

Wylie:
  • dri zhim
Tibetan:
  • དྲི་ཞིམ།
Sanskrit:
  • mṛdugandhika AS

Located in 1 passage in the translation:

  • 1.­146
g.­435

Soma

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • soma AS

A special psychotropic substance offered in Vedic ritual that is prepared with the juice of a plant still variously identified.

Located in 3 passages in the translation:

  • 1.­552-553
  • g.­491
g.­436

Somabhuva

Wylie:
  • so na bu ga na
Tibetan:
  • སོ་ན་བུ་ག་ན།
Sanskrit:
  • somabhuva AS

One of the sublineages connected with the Kautsa lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­437

sorcery

Wylie:
  • mig ’phrul
Tibetan:
  • མིག་འཕྲུལ།
Sanskrit:
  • indrajāla AS

Located in 1 passage in the translation:

  • 1.­204
g.­438

Spear Holder

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • śūlabhṛt AS

An epithet for Śiva.

Located in 2 passages in the translation:

  • 1.­241
  • n.­157
g.­439

speck of dirt on a cow

Wylie:
  • glang rdul
Tibetan:
  • གླང་རྡུལ།
Sanskrit:
  • gorajas AS

A large-size dust particle, seven of which are equal to the size of a louse egg.

Located in 3 passages in the translation:

  • 1.­290
  • g.­255
  • g.­441
g.­440

speck of dirt on a hare

Wylie:
  • ri bong gi rdul
Tibetan:
  • རི་བོང་གི་རྡུལ།
Sanskrit:
  • śaśakarajas AS

A small-size dust particle, seven of which make up one speck of dirt on a sheep.

Located in 2 passages in the translation:

  • 1.­290
  • g.­13
g.­441

speck of dirt on a sheep

Wylie:
  • lug rdul
Tibetan:
  • ལུག་རྡུལ།
Sanskrit:
  • eḍukarajas AS

A medium-size dust particle, seven of which make up one speck of dirt on a cow.

Located in 2 passages in the translation:

  • 1.­290
  • g.­440
g.­442

spiritual life

Wylie:
  • tshangs par spyod
Tibetan:
  • ཚངས་པར་སྤྱོད།
Sanskrit:
  • brahmacarya AS

A term specifically used to refer to a renunciant’s celibate way of life.

Located in 2 passages in the translation:

  • i.­4
  • 1.­45
g.­443

spiritual practitioner

Wylie:
  • rnal ’byor pa
Tibetan:
  • རྣལ་འབྱོར་པ།
Sanskrit:
  • yogācāra AS

Located in 1 passage in the translation:

  • 1.­297
g.­444

śrāddha

Wylie:
  • dad pas bya ba
Tibetan:
  • དད་པས་བྱ་བ།
Sanskrit:
  • śrāddha AS

The ritual offering of food (bali) to nourish and support the spirit of one’s deceased parent during the afterlife.

Located in 3 passages in the translation:

  • 1.­407
  • 1.­562
  • 1.­695
g.­445

Śravaṇā

Wylie:
  • gro bzhin
Tibetan:
  • གྲོ་བཞིན།
Sanskrit:
  • śravaṇā AS
  • śravaṇa AS

“Ear.” The asterism of the star Altair in the constellation Aquila.

Located in 26 passages in the translation:

  • 1.­236
  • 1.­260
  • 1.­271-272
  • 1.­297
  • 1.­322
  • 1.­332
  • 1.­335
  • 1.­355
  • 1.­364
  • 1.­462
  • 1.­465-466
  • 1.­509
  • 1.­511-512
  • 1.­518-519
  • 1.­540
  • 1.­662
  • 1.­677
  • 1.­707
  • n.­343-344
  • g.­446
  • g.­487
g.­446

Śrāvaṇa

Wylie:
  • dbyar zla ba rdzogs pa
Tibetan:
  • དབྱར་ཟླ་བ་རྫོགས་པ།
Sanskrit:
  • śrāvaṇa AS

The fifth lunar month that falls within the period of July–August, when the full moon is in the Śravaṇā asterism.

Located in 2 passages in the translation:

  • 1.­528
  • 1.­535
g.­447

Śrāvastī

Wylie:
  • mnyan yod
Tibetan:
  • མཉན་ཡོད།
Sanskrit:
  • śrāvastī AS

Definition from the 84000 Glossary of Terms:

During the life of the Buddha, Śrāvastī was the capital city of the powerful kingdom of Kośala, ruled by King Prasenajit, who became a follower and patron of the Buddha. It was also the hometown of Anāthapiṇḍada, the wealthy patron who first invited the Buddha there, and then offered him a park known as Jetavana, Prince Jeta’s Grove, which became one of the first Buddhist monasteries. The Buddha is said to have spent about twenty-five rainy seasons with his disciples in Śrāvastī, thus it is named as the setting of numerous events and teachings. It is located in present-day Uttar Pradesh in northern India.

Located in 17 passages in the translation:

  • s.­1
  • i.­2
  • i.­4-5
  • i.­18
  • 1.­2-3
  • 1.­31-33
  • 1.­53
  • 1.­55-56
  • 1.­746
  • n.­4
  • g.­342
  • g.­481
g.­448

succession of lunar days

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • tithikrama AS

Located in 1 passage in the translation:

  • 1.­166
g.­449

śūdra

Wylie:
  • dmangs rigs
Tibetan:
  • དམངས་རིགས།
Sanskrit:
  • śūdra AS

A member of the servant caste, the fourth and lowest caste category in the caste system as conceived by the brahmanical tradition.

Located in 36 passages in the translation:

  • i.­10
  • 1.­82
  • 1.­112
  • 1.­117-119
  • 1.­121
  • 1.­124
  • 1.­138
  • 1.­146
  • 1.­150
  • 1.­162
  • 1.­165
  • 1.­167
  • 1.­173
  • 1.­184
  • 1.­192
  • 1.­199
  • 1.­201
  • 1.­211-212
  • 1.­232
  • 1.­589
  • 1.­619
  • 1.­693
  • 1.­719
  • 1.­731
  • n.­94
  • n.­115
  • n.­128-129
  • n.­144
  • n.­179
  • n.­433
  • g.­109
  • g.­306
g.­450

Sugandharāyaṇa

Wylie:
  • yu gan da ya na
Tibetan:
  • ཡུ་གན་ད་ཡ་ན།
Sanskrit:
  • sugandharāyaṇa AS

One of the sublineages connected with the Māṇḍavya lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­451

Śuka

Wylie:
  • ne tso
  • bzang po
Tibetan:
  • ནེ་ཙོ།
  • བཟང་པོ།
Sanskrit:
  • śuka AS

The brahmin paṇḍita who is said to have received the Vedas from Śvetaketu and who subsequently divided the Vedas into the four branches of the Ṛgveda, the Sāmaveda, the Yajurveda, and the Atharvaveda.

Located in 4 passages in the translation:

  • 1.­179
  • 1.­716
  • 1.­736
  • g.­461
g.­452

Śukra

Wylie:
  • pa ba sangs
Tibetan:
  • པ་བ་སངས།
Sanskrit:
  • śukra AS

“The Bright One.” The planet Venus.

Located in 4 passages in the translation:

  • 1.­166
  • 1.­274
  • 1.­525
  • n.­340
g.­453

sumanā

Wylie:
  • su ma na
Tibetan:
  • སུ་མ་ན།
Sanskrit:
  • sumanā AS

Jasminum grandiflorum. The royal jasmine.

Located in 1 passage in the translation:

  • 1.­145
g.­454

Sumanaska

Wylie:
  • yid bde ba
Tibetan:
  • ཡིད་བདེ་བ།
Sanskrit:
  • sumanaska AS

“Pleasurable.” The name of a park to the northeast of the district town Utkaṭa.

Located in 1 passage in the translation:

  • 1.­65
g.­455

Sumukha

Wylie:
  • bzhin legs
Tibetan:
  • བཞིན་ལེགས།
Sanskrit:
  • sumukha AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­282
  • 1.­285
g.­456

Sundara

Wylie:
  • blta na sdug
  • man da ra
Tibetan:
  • བལྟ་ན་སྡུག
  • མན་ད་ར།
Sanskrit:
  • sundara AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­282
  • 1.­285
g.­457

Surabhi

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • surabhi AS

The mother of cattle (saurabheya). According to the brahmanical tradition, she is one of the daughters of the creator god Dakṣa Prajāpati, who gave her and twelve of her sisters in marriage to the sage Kaśyapa.

Located in 1 passage in the translation:

  • 1.­190
g.­458

Surasā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • surasā AS

The mother of serpents (sarpa). According to the brahmanical tradition, she is one of the daughters of the creator god Dakṣa Prajāpati, who gave her and twelve of her sisters in marriage to the sage Kaśyapa.

Located in 1 passage in the translation:

  • 1.­190
g.­459

Svātī

Wylie:
  • sa ri
Tibetan:
  • ས་རི།
Sanskrit:
  • svātī AS

“Good.” The asterism of the star Arcturus in the constellation Boötes.

Located in 18 passages in the translation:

  • 1.­236
  • 1.­251
  • 1.­270
  • 1.­272
  • 1.­297
  • 1.­314
  • 1.­332
  • 1.­347
  • 1.­364
  • 1.­429
  • 1.­432
  • 1.­509
  • 1.­526
  • 1.­570
  • 1.­646
  • 1.­677
  • 1.­700
  • n.­194
g.­460

Śveta

Wylie:
  • dkar po
  • dkar
Tibetan:
  • དཀར་པོ།
  • དཀར།
Sanskrit:
  • śveta AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­282
  • 1.­285
g.­461

Śvetaketu

Wylie:
  • dkar po’i tog
  • dkar gnas
Tibetan:
  • དཀར་པོའི་ཏོག
  • དཀར་གནས།
Sanskrit:
  • śvetaketu AS

The brahmin sage who is said to have received the Vedas from Araṇemi Gautama and who passed them on to the paṇḍita Śuka.

Located in 6 passages in the translation:

  • 1.­179
  • 1.­716
  • 1.­736
  • n.­130
  • g.­26
  • g.­451
g.­462

syandana

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • syandana AS

Dalbergia ougeinensis. The Ujjain Desmodium tree.

Located in 2 passages in the translation:

  • 1.­142
  • n.­107
g.­463

Takṣaka

Wylie:
  • shing mkhan
Tibetan:
  • ཤིང་མཁན།
Sanskrit:
  • takṣaka AS

The father of Kapilā, the wife of the sage Vasu, who first spoke the famous Sāvitrī or Gāyatrī mantra.

Located in 2 passages in the translation:

  • 1.­223
  • 1.­717
g.­464

tamāla

Wylie:
  • ta ma la
Tibetan:
  • ཏ་མ་ལ།
Sanskrit:
  • tamāla AS

1. Cinnamomum tamala. The Indian bay leaf tree. 2. Xanthochymus pictorius. The false mangosteen.

Located in 1 passage in the translation:

  • 1.­142
g.­465

Tāṇḍyāyanīya

Wylie:
  • dan da ya na
Tibetan:
  • དན་ད་ཡ་ན།
Sanskrit:
  • tāṇḍyāyanīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­263
g.­466

Tārāvacara

Wylie:
  • skar ma rgyu ba
  • skar ma spyod
Tibetan:
  • སྐར་མ་རྒྱུ་བ།
  • སྐར་མ་སྤྱོད།
Sanskrit:
  • tārāvacara AS

The name of a muhūrta.

Located in 3 passages in the translation:

  • 1.­283
  • 1.­285
  • n.­207
g.­467

tathāgata

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata AS

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

Located in 2 passages in the translation:

  • 1.­27
  • 1.­56
g.­468

tatkṣaṇa

Wylie:
  • de’i skad cig ma
Tibetan:
  • དེའི་སྐད་ཅིག་མ།
Sanskrit:
  • tatkṣaṇa AS

A measure of time defined as being the duration of one spin on a spinning wheel. A hundred twenty tatkṣaṇas make one kṣaṇa, which means that the duration of one tatkṣaṇa is thirteen milliseconds. Vasubandhu defines the terms kṣaṇa and tatkṣaṇa inversely in his Abhidharmakośa (III 88): one hundred twenty kṣaṇas make one tatkṣaṇa.

Located in 4 passages in the translation:

  • 1.­281
  • 1.­285
  • n.­201
  • g.­242
g.­469

tiniśa

Wylie:
  • ting ni ka
Tibetan:
  • ཏིང་ནི་ཀ
Sanskrit:
  • tiniśa AS

Dalbergia ougeinensis. The Ujjain Desmodium tree.

Located in 1 passage in the translation:

  • 1.­141
g.­470

Toya

Wylie:
  • chu lha
Tibetan:
  • ཆུ་ལྷ།
Sanskrit:
  • toya AS

The name of a deity.

Located in 1 passage in the translation:

  • 1.­257
g.­471

transgression

Wylie:
  • rkyen
Tibetan:
  • རྐྱེན།
Sanskrit:
  • atyaya AS

Located in 5 passages in the translation:

  • 1.­50-51
  • n.­3
  • n.­64
  • g.­146
g.­472

Trikātyāyanīya

Wylie:
  • kA tyA ya na gsum pa
Tibetan:
  • ཀཱ་ཏྱཱ་ཡ་ན་གསུམ་པ།
Sanskrit:
  • trikātyāyanīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­260
g.­473

Triśaṅku

Wylie:
  • tre shang ku
Tibetan:
  • ཏྲེ་ཤང་ཀུ
Sanskrit:
  • triśaṅku AS

“Trident.” The name of the outcaste king who sought the hand of the brahmin Puṣkarasārin’s daughter in marriage for his son Śārdūlakarṇa.

Located in 45 passages in the translation:

  • s.­1
  • i.­6
  • i.­8-12
  • i.­14
  • i.­17
  • i.­19-20
  • 1.­59-61
  • 1.­64-65
  • 1.­67-68
  • 1.­71
  • 1.­85
  • 1.­113
  • 1.­123
  • 1.­166-167
  • 1.­185
  • 1.­193
  • 1.­213
  • 1.­235
  • 1.­276
  • 1.­280
  • 1.­295
  • 1.­299
  • 1.­333
  • 1.­720
  • 1.­725-726
  • 1.­730
  • 1.­736
  • 1.­741
  • n.­80
  • n.­82
  • n.­87
  • n.­133
  • n.­199
  • g.­409
g.­474

tuber

Wylie:
  • la phug
Tibetan:
  • ལ་ཕུག
Sanskrit:
  • kanda AS

Located in 1 passage in the translation:

  • 1.­446
g.­475

tusker

Wylie:
  • mche ba can
Tibetan:
  • མཆེ་བ་ཅན།
Sanskrit:
  • daṃṣṭṛin AS

An animal with tusks, fangs, or sharp teeth.

Located in 2 passages in the translation:

  • 1.­340
  • 1.­348
g.­476

Tvaṣṭṛ

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • tvaṣṭṛ AS

The name of a deity.

Located in 2 passages in the translation:

  • 1.­250
  • 1.­645
g.­477

twice-born

Wylie:
  • bram ze
Tibetan:
  • བྲམ་ཟེ།
Sanskrit:
  • dvija AS

A term used to refer to brahmins (sometimes also kṣatriyas and vaiśyas) on account of having undergone upanayana, the initiation rite in which one receives the sacred thread and is “born” a second time as a fully initiated member of the brahmin caste.

Located in 15 passages in the translation:

  • 1.­74-76
  • 1.­78
  • 1.­92
  • 1.­95
  • 1.­152
  • 1.­384
  • 1.­397
  • 1.­419
  • 1.­463
  • 1.­468
  • 1.­580
  • 1.­734
  • g.­419
g.­478

Udgata

Wylie:
  • gang gsum
  • nyi skyes
Tibetan:
  • གང་གསུམ།
  • ཉི་སྐྱེས།
Sanskrit:
  • udgata AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­282
  • 1.­285
g.­479

udumbara

Wylie:
  • u dum bA ra
Tibetan:
  • ཨུ་དུམ་བཱ་ར།
Sanskrit:
  • udumbara AS

Ficus glomerata. The cluster fig.

Located in 1 passage in the translation:

  • 1.­143
g.­480

upanayana ceremony

Wylie:
  • gtsug phud gzhag pa
Tibetan:
  • གཙུག་ཕུད་གཞག་པ།
Sanskrit:
  • upanayana AS

The initiation rite by which a boy of the higher castes becomes a full member of his caste. It involves having all his hair shaven except for a tuft on the crown of the head (śikhā) and receiving the sacred thread (upavīta) and the appropriate mantra.

Located in 1 passage in the translation:

  • 1.­392
g.­481

Utkaṭa

Wylie:
  • gyen du ’byung ba
Tibetan:
  • གྱེན་དུ་འབྱུང་བ།
Sanskrit:
  • utkaṭa AS

“Abounding.” The name of a district town in the region of Kośala, situated by the Himalayan foothills that lie to the north of the city of Śrāvastī. It was given as an endowment to the brahmin Puṣkarasārin by the king of Kośala.

Located in 10 passages in the translation:

  • i.­7-8
  • 1.­62
  • 1.­64-66
  • g.­10
  • g.­342
  • g.­359
  • g.­454
g.­482

Uttarabhādrapadā

Wylie:
  • khrums smad
Tibetan:
  • ཁྲུམས་སྨད།
Sanskrit:
  • uttarabhādrapadā AS
  • uttarabhādra AS

“Latter Auspicious Feet.” The asterism of the stars in the latter part of the constellation Pegasus.

Located in 19 passages in the translation:

  • 1.­236
  • 1.­265
  • 1.­270
  • 1.­297
  • 1.­326
  • 1.­332
  • 1.­335
  • 1.­359
  • 1.­364
  • 1.­482
  • 1.­484
  • 1.­519-520
  • 1.­669
  • 1.­677
  • 1.­711
  • n.­324
  • n.­329
  • g.­72
g.­483

Uttaraphalgunī

Wylie:
  • dbo
Tibetan:
  • དབོ།
Sanskrit:
  • uttaraphalgunī AS
  • uttaraphālgunī AS

“Latter Reddish One.” The asterism of the star at the end of the tail of the constellation Leo.

Located in 17 passages in the translation:

  • 1.­236
  • 1.­248
  • 1.­270
  • 1.­297
  • 1.­311
  • 1.­332
  • 1.­344
  • 1.­364
  • 1.­416
  • 1.­418
  • 1.­565
  • 1.­641
  • 1.­677
  • 1.­697
  • n.­426-427
  • g.­333
g.­484

Uttarāṣāḍhā

Wylie:
  • chu smad
Tibetan:
  • ཆུ་སྨད།
Sanskrit:
  • uttarāṣāḍhā AS

“Latter Unconquered One.” The asterism of the two main stars in the bow part of the constellation Sagittarius.

Located in 17 passages in the translation:

  • 1.­236
  • 1.­258
  • 1.­270
  • 1.­297
  • 1.­320
  • 1.­332
  • 1.­353
  • 1.­364
  • 1.­456
  • 1.­460
  • 1.­522
  • 1.­581
  • 1.­658
  • 1.­677
  • n.­453
  • n.­468
  • g.­37
g.­485

Vaikhānasa

Wylie:
  • be ka na sa
Tibetan:
  • བེ་ཀ་ན་ས།
Sanskrit:
  • vaikhānasa AS

One of the sublineages connected with the Gautama lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­486

Vaiśākha

Wylie:
  • dpyid zla tha chungs
Tibetan:
  • དཔྱིད་ཟླ་ཐ་ཆུངས།
Sanskrit:
  • vaiśākha AS

The second lunar month that falls within the period of April–May, when the full moon is in the Viśākha asterism.

Located in 2 passages in the translation:

  • 1.­535
  • n.­259
g.­487

Vaiṣṇava

Wylie:
  • gro bzhin
Tibetan:
  • གྲོ་བཞིན།
Sanskrit:
  • vaiṣṇava AS

Another name for the lunar asterism Śravaṇā. The Sanskrit vaiṣṇava is the adjectival form of viṣṇu, the name of one of the main gods in the brahmanical pantheon.

Located in 1 passage in the translation:

  • 1.­583
g.­488

Vaiśravaṇa

Wylie:
  • rnam thos sras
Tibetan:
  • རྣམ་ཐོས་སྲས།
Sanskrit:
  • vaiśravaṇa AS

One of the Four Great Kings and a god of wealth, he presides over the northern quarter and rules over the yakṣas.

Located in 1 passage in the translation:

  • 1.­67
g.­489

vaiśya

Wylie:
  • rje’u rigs
Tibetan:
  • རྗེའུ་རིགས།
Sanskrit:
  • vaiśya AS

A member of the caste of “commoners,” those involved in agriculture and trade, the third category in the caste system as conceived by the brahmanical tradition.

Located in 34 passages in the translation:

  • i.­10
  • 1.­82
  • 1.­112
  • 1.­117-119
  • 1.­121
  • 1.­124
  • 1.­138
  • 1.­146
  • 1.­150
  • 1.­162
  • 1.­165
  • 1.­167
  • 1.­172
  • 1.­184
  • 1.­192
  • 1.­199
  • 1.­201
  • 1.­211-212
  • 1.­230
  • 1.­589
  • 1.­619
  • 1.­693
  • 1.­719
  • 1.­731
  • n.­115
  • n.­127
  • n.­144
  • n.­149
  • n.­151
  • g.­109
  • g.­477
g.­490

Vaiśyāyanīya

Wylie:
  • rje’u rigs
Tibetan:
  • རྗེའུ་རིགས།
Sanskrit:
  • vaiśyāyanīya AS

The name of a family lineage.

Located in 1 passage in the translation:

  • 1.­238
g.­491

vājapeya

Wylie:
  • snod ldan
Tibetan:
  • སྣོད་ལྡན།
Sanskrit:
  • vājapeya AS

The Vedic ritual that involves offering several cups of Soma, “the drink of strength” (vājapeya).

Located in 2 passages in the translation:

  • 1.­186
  • 1.­188
g.­492

Vājasaneyin

Wylie:
  • gnas sde
Tibetan:
  • གནས་སྡེ།
Sanskrit:
  • vājasaneyin AS

One of the lineages within the Yajurveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­182
g.­493

Vajraka

Wylie:
  • gang gi rdo rje
  • spong byed
Tibetan:
  • གང་གི་རྡོ་རྗེ།
  • སྤོང་བྱེད།
Sanskrit:
  • vajraka AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­282
  • 1.­285
g.­494

Vajrapāda

Wylie:
  • rdo rje rkang pa
Tibetan:
  • རྡོ་རྗེ་རྐང་པ།
Sanskrit:
  • vajrapāda AS

One of the sublineages connected with the Gautama lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­495

valguka

Wylie:
  • bal gu
Tibetan:
  • བལ་གུ
Sanskrit:
  • valguka AS

Pterocarpus santalinus. The red sandalwood tree.

Located in 1 passage in the translation:

  • 1.­143
g.­496

Valkalin

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • valkalin AS

One of the sublineages connected with the Kauśika lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­497

Vardhamāna

Wylie:
  • ’phel ba
Tibetan:
  • འཕེལ་བ།
Sanskrit:
  • vardhamāna AS

“Increasing,” one of four kings who support the earth.

Located in 1 passage in the translation:

  • 1.­537
g.­498

vārṣikā

Wylie:
  • bar Shi ka
Tibetan:
  • བར་ཥི་ཀ
Sanskrit:
  • vārṣikā AS

Jasminum sambac. The sambac jasmine.

Located in 1 passage in the translation:

  • 1.­145
g.­499

Varuṇa

Wylie:
  • chu lha
Tibetan:
  • ཆུ་ལྷ།
Sanskrit:
  • varuṇa AS

“God of Water.” The name of a muhūrta.

Located in 3 passages in the translation:

  • 1.­527
  • 1.­532-533
g.­500

Varuṇa

Wylie:
  • chu lha
Tibetan:
  • ཆུ་ལྷ།
Sanskrit:
  • varuṇa AS

The god of water.

Located in 3 passages in the translation:

  • 1.­263
  • 1.­667
  • g.­501
g.­501

Vāruṇya

Wylie:
  • mon gru
Tibetan:
  • མོན་གྲུ།
Sanskrit:
  • vāruṇya AS
  • vāruṇa AS

Another name for the lunar asterism Śatabhiṣā, which is presided over by Varuṇa, the god of the waters in the Vedic pantheon.

Located in 2 passages in the translation:

  • 1.­586
  • 1.­709
g.­502

Vāsava

Wylie:
  • ba su de ba
Tibetan:
  • བ་སུ་དེ་བ།
Sanskrit:
  • vasava AS

An epithet or form of Indra.

Located in 1 passage in the translation:

  • 1.­665
g.­503

Vāsiṣṭha

Wylie:
  • rgyas pa
Tibetan:
  • རྒྱས་པ།
Sanskrit:
  • vāsiṣṭha AS

The brahmin lineage that descends from the sage Vasiṣṭha.

Located in 9 passages in the translation:

  • 1.­191
  • 1.­242
  • n.­158
  • g.­20
  • g.­55
  • g.­134
  • g.­196
  • g.­315
  • g.­527
g.­504

Vāṣkala

Wylie:
  • rgyas ’dzin
Tibetan:
  • རྒྱས་འཛིན།
Sanskrit:
  • vāṣkala AS

One of the lineages within the Ṛgveda branch of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­180
g.­505

Vasu

Wylie:
  • nor
Tibetan:
  • ནོར།
Sanskrit:
  • vasu AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­282
  • 1.­285
g.­506

Vasu

Wylie:
  • ba su
Tibetan:
  • བ་སུ།
Sanskrit:
  • vasu AS

The sage who is said to have uttered the Gāyatrī mantra after reproaching himself for having had sexual intercourse with his wife Kapilā.

Located in 5 passages in the translation:

  • 1.­223
  • 1.­717
  • 1.­736
  • g.­207
  • g.­463
g.­507

Vasu

Wylie:
  • nor lha
Tibetan:
  • ནོར་ལྷ།
Sanskrit:
  • vasu AS

The name of a deity.

Located in 1 passage in the translation:

  • 1.­262
g.­508

Vatsa

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vatsa AS

The name of a country in the north of the Indian subcontinent, which had the ancient city of Kauśāmbī as its capital and was situated in the plains between the Ganges and Yamunā rivers, before their confluence at present-day Prayagraj.

Located in 3 passages in the translation:

  • 1.­591
  • n.­411
  • g.­509
g.­509

Vātsya

Wylie:
  • bad sa
Tibetan:
  • བད་ས།
Sanskrit:
  • vātsya AS

The brahmin lineage that descends from Vatsa, the son of Kaṇva and one of the ancient singers of Ṛgvedic hymns.

Located in 8 passages in the translation:

  • 1.­191
  • 1.­216
  • g.­54
  • g.­64
  • g.­77
  • g.­268
  • g.­389
  • g.­417
g.­510

Vātsya

Wylie:
  • mdza’ ba
Tibetan:
  • མཛའ་བ།
Sanskrit:
  • vātsya AS

The people of a country in the north of the Indian subcontinent that had the ancient city of Kauśāmbī as its capital and was situated in the plains between the Ganges and Yamunā rivers before their confluence at present-day Prayagraj.

Located in 1 passage in the translation:

  • 1.­591
g.­511

Vāyava

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vāyava AS

“Windy.” The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­527
  • n.­353
g.­512

Vāyu

Wylie:
  • rlung lha
Tibetan:
  • རླུང་ལྷ།
Sanskrit:
  • vāyu AS

The god of wind.

Located in 1 passage in the translation:

  • 1.­251
g.­513

Vedas

Wylie:
  • rig byed
Tibetan:
  • རིག་བྱེད།
Sanskrit:
  • veda AS

The four foundational textual collections of the brahmanical tradition, all written in Sanskrit: the Ṛgveda, the Sāmaveda, the Yajurveda, and the Atharvaveda.

Located in 29 passages in the translation:

  • 1.­59-62
  • 1.­64
  • 1.­71
  • 1.­77-78
  • 1.­115
  • 1.­179
  • 1.­206
  • 1.­317
  • 1.­504
  • 1.­716
  • 1.­721
  • 1.­736
  • n.­90
  • n.­141
  • g.­26
  • g.­47
  • g.­57
  • g.­58
  • g.­147
  • g.­419
  • g.­423
  • g.­427
  • g.­451
  • g.­461
  • g.­514
g.­514

Vedic observances

Wylie:
  • rig byed kyi brtul zhugs
Tibetan:
  • རིག་བྱེད་ཀྱི་བརྟུལ་ཞུགས།
Sanskrit:
  • vedavratapada AS

The vows of conduct that are taken up while engaged in learning the Vedas.

Located in 2 passages in the translation:

  • 1.­59-60
g.­515

vibhītakī

Wylie:
  • ba ru ra
Tibetan:
  • བ་རུ་ར།
Sanskrit:
  • vibhītakī AS

Terminalia bellirica. The bastard myrobalan tree.

Located in 1 passage in the translation:

  • 1.­144
g.­516

Vicārin

Wylie:
  • rnam par ’gro ba
  • rnam par rgyu ba
Tibetan:
  • རྣམ་པར་འགྲོ་བ།
  • རྣམ་པར་རྒྱུ་བ།
Sanskrit:
  • vicārin AS

“Traversing.” The name of a muhūrta.

Located in 3 passages in the translation:

  • 1.­527-529
g.­517

Videha

Wylie:
  • lus ’phags
Tibetan:
  • ལུས་འཕགས།
Sanskrit:
  • videha AS

The name of a country in the northeast of the Indian subcontinent, situated in the Mithila region of northern Bihar and the adjacent Terai region of Nepal.

Located in 3 passages in the translation:

  • 1.­332
  • 1.­364
  • 1.­566
g.­518

Vidhamana

Wylie:
  • mun ’jigs
  • sgrub pa
Tibetan:
  • མུན་འཇིགས།
  • སྒྲུབ་པ།
Sanskrit:
  • vidhamana AS

The name of a muhūrta.

Located in 2 passages in the translation:

  • 1.­283
  • 1.­285
g.­519

Vijaya

Wylie:
  • rnam par rgyal ba
  • rnam rgyal
Tibetan:
  • རྣམ་པར་རྒྱལ་བ།
  • རྣམ་རྒྱལ།
Sanskrit:
  • vijaya AS

“Victory.” The name of a muhūrta.

Located in 3 passages in the translation:

  • 1.­282
  • 1.­285
  • 1.­534
g.­520

Vīṇā configuration

Wylie:
  • chu ’khyil ba
Tibetan:
  • ཆུ་འཁྱིལ་བ།
Sanskrit:
  • vīṇā AS

An astronomical configuration in which all planets are situated in seven separate lunar asterisms.

Located in 1 passage in the translation:

  • 1.­618
g.­521

Vinatā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vinatā AS

The mother of eagles (suparṇa). According to the brahmanical tradition, she is one of the daughters of the creator god Dakṣa Prajāpati, who gave her and twelve of her sisters in marriage to the sage Kaśyapa.

Located in 1 passage in the translation:

  • 1.­190
g.­522

Virata

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • virata AS

“Ended.” The name of a muhūrta.

Located in 3 passages in the translation:

  • 1.­532-534
g.­523

Viśākhā

Wylie:
  • sa ga
Tibetan:
  • ས་ག
Sanskrit:
  • viśākhā AS

“Branched.” The asterism of the two stars at the top of the constellation Libra.

Located in 26 passages in the translation:

  • 1.­236
  • 1.­252
  • 1.­270-272
  • 1.­297
  • 1.­315
  • 1.­332
  • 1.­348
  • 1.­364
  • 1.­433-434
  • 1.­436
  • 1.­509
  • 1.­516
  • 1.­520-521
  • 1.­526
  • 1.­540
  • 1.­572
  • 1.­648
  • 1.­677
  • 1.­701
  • n.­193-194
  • n.­332
g.­524

Viṣṇu

Wylie:
  • khyab ’jug
Tibetan:
  • ཁྱབ་འཇུག
Sanskrit:
  • viṣṇu AS

One of the primary gods of the brahmanical tradition, he is associated with the preservation and continuance of the universe.

Located in 6 passages in the translation:

  • 1.­260
  • 1.­661
  • 1.­663
  • g.­367
  • g.­370
  • g.­487
g.­525

Viśuddhi

Wylie:
  • rnam par dag pa
Tibetan:
  • རྣམ་པར་དག་པ།
Sanskrit:
  • viśuddhi AS

“Purity,” one of four kings who support the earth.

Located in 1 passage in the translation:

  • 1.­537
g.­526

Viśva

Wylie:
  • sna tshogs pa
Tibetan:
  • སྣ་ཚོགས་པ།
Sanskrit:
  • viśva AS

The name of a deity.

Located in 2 passages in the translation:

  • 1.­258
  • 1.­659
g.­527

Vyāghranakha

Wylie:
  • bya khra na ga
Tibetan:
  • བྱ་ཁྲ་ན་ག
Sanskrit:
  • vyāghranakha AS

One of the sublineages connected with the Vāsiṣṭha lineage of the brahmanical tradition.

Located in 1 passage in the translation:

  • 1.­191
g.­528

well-gone one

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata AS

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

Located in 7 passages in the translation:

  • 1.­33
  • 1.­37
  • 1.­41
  • 1.­43-44
  • 1.­50
  • 1.­57
g.­529

white water-lily

Wylie:
  • ku mu da
Tibetan:
  • ཀུ་མུ་ད།
Sanskrit:
  • kumuda RS

Located in 2 passages in the translation:

  • 1.­146
  • n.­110
g.­530

wood apple

Wylie:
  • ka pi ta
Tibetan:
  • ཀ་པི་ཏ།
Sanskrit:
  • kapittha AS

Limonia acidissima. The wood apple tree, also known as the elephant apple.

Located in 1 passage in the translation:

  • 1.­141
g.­531

worldly science

Wylie:
  • rgyang pan
Tibetan:
  • རྒྱང་པན།
Sanskrit:
  • lokāyata AS

The term lokāyata specifically refers to the ancient Indian materialist school of thought that investigated the world purely on the basis of direct perception, without recourse to religious conceptions.

Located in 5 passages in the translation:

  • 1.­59
  • 1.­62
  • 1.­166
  • 1.­184
  • 1.­192
g.­532

Yajurveda

Wylie:
  • mchod sbyin gyi rig byed
Tibetan:
  • མཆོད་སྦྱིན་གྱི་རིག་བྱེད།
Sanskrit:
  • yajurveda AS

An important textual collection of the brahmanical tradition, mainly consisting of prose formulas that are recited in Vedic ritual by specialized priests.

Located in 5 passages in the translation:

  • 1.­166
  • 1.­202
  • g.­451
  • g.­513
  • g.­533
g.­533

Yajurveda branch

Wylie:
  • lam mtshon pa
Tibetan:
  • ལམ་མཚོན་པ།
Sanskrit:
  • adhvaryu AS

The category of priests in the brahmanical tradition who specialize in the ritual prose formulas of the Yajurveda.

Located in 8 passages in the translation:

  • 1.­179
  • 1.­182
  • 1.­716
  • g.­194
  • g.­206
  • g.­219
  • g.­346
  • g.­492
g.­534

yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • yakṣa AS

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

Located in 4 passages in the translation:

  • 1.­67
  • 1.­746
  • n.­115
  • g.­488
g.­535

Yama

Wylie:
  • gshin rje
Tibetan:
  • གཤིན་རྗེ།
Sanskrit:
  • yama AS

The god of death.

Located in 4 passages in the translation:

  • 1.­268
  • 1.­496
  • 1.­675
  • n.­427
g.­536

Yavana

Wylie:
  • nas gling pa
Tibetan:
  • ནས་གླིང་པ།
Sanskrit:
  • yavana AS

As a Sanskritization of the Middle Indic yona, the term referred to the Hellenistic “Ionians” who had settled in the Bactrian region and in the northwest of the Indian subcontinent after the conquest of Alexander the Great. In later times it came to refer to anyone coming from the Iranian plateau, including Arab Muslims. The Tibetan rendering reflects an understanding of the Sanskrit yavana as etymologically derived from yava (“barley”).

Located in 3 passages in the translation:

  • 1.­332
  • 1.­364
  • 1.­589
g.­537

yojana

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana AS

Definition from the 84000 Glossary of Terms:

A measure of distance sometimes translated as “league,” but with varying definitions. The Sanskrit term denotes the distance yoked oxen can travel in a day or before needing to be unyoked. From different canonical sources the distance represented varies between four and ten miles.

Located in 2 passages in the translation:

  • 1.­290
  • n.­221
g.­538

Yugandhara

Wylie:
  • ri khrod pa
Tibetan:
  • རི་ཁྲོད་པ།
Sanskrit:
  • yugandhara AS

The name of a people in northern India, whose city Yugandhara has been identified with Jagadhari in the northeastern part of the present-day state of Haryana.

Located in 3 passages in the translation:

  • 1.­583
  • 1.­585
  • n.­404
0
    You are downloading:

    The Exemplary Tale of Śārdūlakarṇa

    Click here to make a dāna donation

    This is a free publication from 84000: Translating the Words of the Buddha, a non-profit organization sharing the gift of Buddhist wisdom with the world.

    The cultivation of generosity, or dāna—giving voluntarily with a view that something wholesome will come of it—is considered to be a fundamental Buddhist practice by all schools. The nature and quantity of the gift itself is often considered less important.

    Table of Contents


    Search this text


    Other ways to read

    Print
    Download PDF
    Download EPUB

    Spotted a mistake?

    Please use the contact form provided to suggest a correction.


    How to cite this text

    The following are examples of how to correctly cite this publication. Links to specific passages can be derived by right-clicking on the milestones markers in the left-hand margin (e.g. s.1). The copied link address can replace the url below.

    • Chicago
    • MLA
    • APA
    84000. The Exemplary Tale of Śārdūlakarṇa (Śārdūla­karṇāvadāna, stag rna’i rtogs pa brjod pa, Toh 358). Translated by Bodhinidhi Translation Group. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh358.Copy
    84000. The Exemplary Tale of Śārdūlakarṇa (Śārdūla­karṇāvadāna, stag rna’i rtogs pa brjod pa, Toh 358). Translated by Bodhinidhi Translation Group, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh358.Copy
    84000. (2025) The Exemplary Tale of Śārdūlakarṇa (Śārdūla­karṇāvadāna, stag rna’i rtogs pa brjod pa, Toh 358). (Bodhinidhi Translation Group, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh358.Copy

    Related links

    • Other texts from General Sūtra Section
    • Published Translations
    • Browse the Collection
    • 84000 Homepage
    Sponsor Translation

    Bookmarks

    Copyright © 2011-2024 84000 - All Rights Reserved
    • Website: https://84000.co
    • Contact
    • Privacy Policy