♦

IS AN ASI VAGURUDI VAPADDH ATI

OF

IS AN AS1 V AGUR1IOEVA

T.Ganapati Sastri

ISANASIVAGURUDEVA PADDHATI

ISANASIVA GURUDEVA

Vol.-I

M. M. T. GAtfAPATI SASTRl

With An Elaborate Introduction

by

Dr. N. P. UNNI

Prof, and Head of the Deptt. of Sanskrit
University of Kerala

BHARATIYA VIDYA PRAKASHAN

OF

Ed. by

Trivandrum

Delhi

(India)

Varanasi

Publishers :

Bharatiya Vidya Prakashan

(1) 1. UB, Jawahar Nagar, Bungalow Road, DELHI-110007

(2) Post Boa: No. 1108, Kachauri Gali, Varanasi-221001.

Distributors :

Bharatiya Book Corporation

Post Box No. 2144, Bungalow Road, Jawahar Nagar
DELHI- 110007

Price : 800- (Four Vols.)
Edition : 1988.

Vol. I — ISBN : 81-217-0015-9
(Set) —ISBN : 81-217-0019-1

Printed

Arya Offset Press
Delhi

fa 5 * swtar

S FW WPT

^TJTftTT^TT^T

a. jm'ffrT sfnfc^«n

vrfTT^T :

c\

STO CTJTo tfto ^JnfV
3fKr§T, tfffKf favnrs
f^srf^rraw:

^TR^T PRTT 5R7RR

(>TRcT) STTRTCft

SPFT9RJ :

(1) 1 JTo ifto t3Tfr|T5TiR, fcrSft-U

(2) <fto ^to \{o*, q^Yrt imt, q-Rmtft-?

faflTqr :

VRcfar srsp qrrqfafR
«

q>o wro 2144, l. 4o qro, 3rqT|TqqT, $»?frdf,
S^PT^T, 1988

: SO O l-oo (^r irm)

i 1 ft

9

jpspT HT»T - ISBN. : 8 1 -2 1 7-00 1 5-9
#2 - ISBN. : 81-217-0019-1

np\ I

srnrf arpfifc q*T

fc??rV

INTRODUCTION

Tantras, Agamas and Samhitas

In Sanskrit there is a major branch of religious literature
consisting of Tantras, Agamas and Samhitas. It is calculated that
there are nearly two hundred or more works pertaining to this
branch. The general contents of these can be classed under four
heads, viz., (1) Jiiana or knowledge and its nature, (2) Yoga or
concentration of mind and the means of attaining the same, (3)
Kriya or construction of temples and the consecration of idols in
them, and (4) Cary a- the religious rites and social observances.
Sometimes the emphasis is shifted to one or two aspects of the
above classification as in the case of Kerala where the emphasis is
on Kriya and Carya. But generally speaking the line of demarca-
tion between these three classes of literature is not well marked.
Referring to these works Prof. M. Winternitz has stated that
“there is no clear line of demarcation between the terms and the
expression. ‘Tantra’ is frequently used as a general term for
this class of works.”

Strictly speaking Tantra stands for ‘a system of doctrines, a
book. Agama means ‘tradition’ while Samhita connotes ‘collec-
tion of sacred texts’. The distinction consists in the details. Thus
Agamas are a special class of works which propagate the worship
of §iva and Sakti, while sharing similar features there are some
works specially devoted to the sect of Visnu and they are termed
as Samhitas. Tantras very often derive materials from both these
classes of literature. In practice the Samhitas are the sacred books
of the Vasnavas while the Agams are propagated by Saivas and
often called Saivagamas It is the Saktas who practice the Tantras
as such in its strict sense-

Some of the popular lexicographers have attempted to define
the word Tantra which connotes many ideas which are related to
religious practices. According to MedinikoSa, the word connotes :

2

Isanasivagurudevapaddhati

cRt' ^TT?T 4tatftxT»r I

srat4 et^TPt ^ 9ITFT44 n

srfimraT^ u

It is doubtful whether the lexicographer has included the
available class of literature known as Tantra in the purview of
of his definition. Another lexicon called Sibdarthacintamapi has
given the characteristics of Tantras in the following lines :

^RRt r 4rtr eftorfai 4? ii
h**th 4? ^Rr jrimi 4c Onto n

SRfwfafSRT R I

#wr *zftfcRT yrrmR^ r ii
spRRT fr«R RT ScTRt TfbrnT'iPT I
Rr®TR strttitt R ii

rrjtr f4t'Trrt?4^ rstr-jt i
TTST anfeROTf grTSPRcRT R II
SJT^R: R SmTfSqTR^'iRTT I

fRTfc cPRf*tRlf«ttf|-JT% II

This definition is elaborate and all comprehensive. Naturally
it applies to most of the Tantric treatises wholly or partially.
Tantrapaddhati of Isanasivaguru conforms to this definition to a
large extent. The definition implies an encyclopaedic nature and
naturally most of the major works on Tantra incorporate such
details as are usually found in an encyclopaedia.

The Visnusamhita has attempted to give the etymology of the
term Tantra as follows :

*RS*tf IR cRRt R W*5RT: I

cRRT rfRR cTRSTT: ||

It many be noted that there is a three fold classification of
Tantras with Visnukranta, Rathakranta and ASvakranta. The
names of 192 works on Tantra belonging to these three classes
are given in some treatises. Thus there are 64 works each for
Visnukranta, Rathakranta and Asvakranta sects. Then there are

Introduction

3

a number of Sutras on Tantras like Vaikhamsasutra, Naradabha-
ktisutra etc., which are related to this class of literature.

The Agamas are spoken of as the utterances of from the
mouth of Siva in response to the queries of his consort Parvati.
Padmasamhita attempts to define Agama as follows giving the
etymology of the word and detailing the generic nature of the
class of text :

arms ^ i

jTrf ^ <rc*n5PPPi l5! T^ ii

^rrenf 3* ^ 11

The Agamas are enumerated as 28 and they are associated
with religlo- philosophical systems of sects. The treatise of
Isanasivaguru has quoted from most of the Saivagamas. Hence
their enumeration would help one to identify the nature of the
text cited The 28 Agamas which form the base of the Saiva
system are as follows : Kamika, Yogaja, Cintya Ka r a*a Aj.ta,
Dipta, Suksma, Sahasra, Amsumadbheda, Suprabheda ijaya,
NisWasa, Svayarabhuva, Anila, Vira, Raurava, Mukuta, V ima la,
Candrajnana, Bimba, Prodglta, Lalita, Siddha, Santana, Sarvokta,
Paramesvara, Kirana and Vatula. These works contain ritualistic
details among other toipcs connected with Tantras. The Samhitas
are a class of texts with a wider scope having twelve thousand
stanzas for each text. As already mentioned these belong to the
Vai$nava sect. The following definition is given in the

Pauskarasamhita :

% ^Pxra^rT sra: n

It is not definitely known as to how many texts are avilable
in this class of literature. Samhitas with the following names are
already known and published from different place, 1 hey are
Ahirbudhnya, Isvara, Kapinjala, jaya. Parasara, Padma, Bfhad

4

Isdnasivagurudevapaddhat i

Brahma, Bharadvaja, Sattvata, Sriprasna, Visnu, Visputilaka,
Laksmitantra, Marica, Atri, Parama and Pauskara. In his Intro-
duction to Pancaratra Prof. Schroeder has listed the names of 215
works belonging to the class of Samhitas. Works of this class
with the names of \gastya, Aniruddha, Upendra, Kasyapa etc.,
are unpublished.

Thus it may be seen that there is a vast class of religious
literature grouped uader the terms Tantra, Agama and Samhita.
Then there are some mere allied works called Rahasya works like
Sivarahasya, Brahmarahasya and visnurahasya are instances. On
Tantra literature we have works classified as Yamalas and
Damaras. The first type is defined as follows :

C

gtrtjtrtrsr ii

Some of the works pertaining to these types may be men-
tioned here Yamalas attached to Adi, Brahma, Visnu, Rudra,
Ganesa and Adilya are mentioned in some works, Damaras
called Yoga, Siva, Durga, Sarasvati, Brahma and Gandharva are
also known.

The Tantras pertain to Vedic and non-vedic classes. The
first type is called Daksinamarga while the second is named
Vamamarga. Tantra literature thus embodies a vast class of
manuals of encyclopaedic nature. Each of them contains vast
materials and profuse quotations from the other. As for instance
Isanasivagurudevapaddhati has extensively quoted from nearly
sixty works belonging to Agamas, Samhitas and Tantras.

Tantra in Kerala

It is not definitely known when Tantra literature was intro-
duced to Kerala. But it is certain that it happened in a much
earlier period. Traditions maintain that Parasurama, the legen-
dary creator of Kerala is said to have established 108 temples and
brought Brahmins from outside to perform rituals there.
Keralamahatmya, a work of Puranic nature, contains some
interesting accounts in this regard. God Vi?pu ordained that

Introduction

5

Parasurama should establish numerous temples and must make
arrangements for their ritualistic affairs. Accordingly Parasurama
established temples and then brought Brahmins for conducting
rituals. The following stanzas from Keralamabatmya are
interesting :

<j3ti ii

cffFjpjft SPOTT II

A Brahmin belonging to Tarapanallur family was given the
Tantric rites of Kerala temples by Parasurama himself. Members
of this family still perfrom Tantric rituals in the temples of
Kerala despite the passage of several centuries. Thus Parasurama
is to be credited with the introduction of Tantra in Kerala.

It is well known that there are three systems in Tantra pre-
valent in the different parts of our country. Ihey are the
Kashmir system, the Bengal system and the Kerala system while
the first two systems generally follow the Vamamarga, the last
mentioned system current in Kerala pertains to the Daksipamarga
In other words the southern system is more Vedic than the other
ones which are non-Vedic srstems. Dak$ipacara followed in
Kerala is predominantly Satlvika in its nature. Yantras and
homas are also used for worship of deities. Bhagavatiscva or the
Worship of Durga in her Sattvik form as Lalita is commonly
conducted in Kerala houses as a domestic ritual. For this a
Yantra is drawn with the prescribed materials and the worship is
done on a bell-metal lamp placed in the centre of the ritualistic
diagram. The sacrificial act or home popularly conducted in
Kerala is 'he Ganapatihoma to please Vighnesvara. There are
many special features in the matter of rituals and worship in
Kerala. For a proper understanding of the Tantric works of the
region, the special features of Kerala temples and modes of
worship conducted there must be appreciated. Without a know-
ledge of these features Kerala works on Tantra would remain un-
intelligible.

6

IsdfMsivagurudevapaddhati

Kerala temples and rituals

The typical temples of Kerala distinguish themselves from
those in the other parts of India by their characteristic structure.
While gigantic construction and imposing towers called Gopuras
in the front or on all the gateways of the shrine mark the feature
of South Indian temples, they are conspicuous by their absence
in Kerala. That much impartance is not attached to the tower in
the indigenous Kerala architectural patterns. Regarding the
features of the Kerala temples it is observed i 1 “The characteris-
tic Kerala temple consists of the sanctum sanctorum (garbhagrha)
which is usually circular (Vrtta) in shape but sometimes square
(CaturaSra) or rectangular (caturasradlrgha), whith a conical or
pyramidal roof (Sikhara) crowned by a crest (stupika). Within this
Garbhagrha is the idol on a pedastal (pifha). Round the Garbh-
agrha is the first Prakara called Antarmandala. Small fialiplthas
representing the eight Dikpalas, the seven Matris etc., are placed
there. A flight of steps called Sopana connects this Prakara with
the door of the Garbhagrha. In front of the Sopana is the second
Prakara called Antahara, forming a broad verandah with door-
ways on all the four sides. The Antahara leads out into an
enclosure containing the main Balipitha. After the Antahara we
get the fourth Prakara called Madyahara which is essentially a
continuous structure having an array of lamps all round from top
top to bottom. Beyond this and just outside the main Balipitha
is the flagstaff (Dhvajasthambha). The fourth rakara called
Bahyahara is beyond this. It forms the pathway for the proces-
sions within the temple. The fifth and last Prakara is the outer-
most wall of the temple. This is called Maryada. The main
entrace is through a simple Gopura which may be an ordinary
doorway with a small roofiing or one with the super structure,
comprising rooms and vera: dah. The space between the Garbha-
grha and Antahara is roofless ; so also is most of the space bet-
ween the Madhyahara and Maryada. This reguls in every part of
the temple being airy and well ventilated, a distinctive feature of
the Kerala temple.’

1. Dr. S. Venkitasubramonia Iyer, Religion, Art and Culture,
College Book House, Trivandrum, pp. 17-18.

Introduction

7

As in the other parts of the country the main deities worship-
ped in Kerala are Visnu, Siva, Durga, Ganapati, Subrahnatiya,
Sarasvatl etc. But some more deities are prominently worshipped
in this region. For instance sasta also called Hariharaputra is a
popular god worshipped in temples. Another peculiarity in this
respect is that certain gods like Varaha, Parasurama, Balarama,
Bharata, Brahma etc., are also consecrated in Kerala shrines
unlike in tire other parts of the country. Tantric treatises of
Kerala also describe the installation and worship of gods like
Surya, Vaissrvauia, Indra etc., though such temples are rarely
found in the present day.

In Kerala temples only the chief priest is allowed to perform
Puja to the idol inside the Garbbagrha. In performing the Puja
the priest utters the Mantras inaudibly but shows the gestures and
related actions with meticulous care in strict accordance with the
rules and practices. In contrast several people are permitted to
perform Puja in other parts of the country and they utter the
Mantras aloud, little care being bestowed to the Tantric aspect.

The mode of worship also calls for consideration. It is again
observed t 1 “The ritual of ceremonial worship in the Kerala
temples is a combination of both Vaidika with Vedic Mantras
and methods and lantrika with non- Vedic Mantras and rules,
the Tantrika element slightly predominating over the Vaidika.
It, therefore, comes under the category of Tantrika-Vaidika follow-
ing the classification in the Puru§arthaprabodha of Brahmanand-
abharati. It is Vaidic worship in the Tantric mode. The Panca-
tattva or the Pancamakara, which constitutes an integral part of
orthodox Sakta Tantra, has, however, no place in the Devi
temples of Kerala. Madya, Mamsa, Matsya and Maithuna,
whatever may their denotation and significance, are as such
entirely absent in the routine temple ritual. Mudra alone is there,
but it is in the sense of gesture, and there is quite a lot of this”.

“The number of Pujas per day as well the time of their perform-
ance are also bound by rules. Generally there will be three Pujas,
Every day the Abhi?eka (ceremonial bath) is performed to the

1. Ibid, p. 19.

isanasivagurudevepaddhati

8

idol very early in the morning, followed by Alankara (decoration).
The first puja called Usahpuja is then conducted. At about norm,
we get the second Puja called Madhyahnapuja or Uccapuja. The
temple is closed after this. It is reopened in the evening and the
third Puja is done in the early part of the night. This is called

Ardhayamapuja after which the temple remains closed till the
next morning. All these Pujas have certain peculiarties in detail,
but the one that is most note- worthy is the offering of Bali to the
Dikpalas and other connected Devatas after the Naivedyas to the
principal deity, followed by a procession of the Utsavamurti
(portable idol of the principal deity) along the Bahyahara to the
accompaniment of drum sand other musical instruments. In some
temples we get an additional Puja called Pantirati between the
Usahpuja and Uccapuja and in certain temples yet another Puja
called Etirttapuja between the U?ahpuja and Pantirati. The rituals
during the Utsavas are very elaborate and have their own special
features. But the item called Sribhutabali deserves special
mention. This takes quite a long time and has to be done with
special care and in strict adherence to the rules laid down for
each Devata connected with it. Even the Timila, which is, by
the bye, a long drum indigenous to Kerala to be played with the
hand, has to be beaten for each Devata in a different manner
and for different duration.”

Tsanasivagurudevapaddhati has dealt with many of these
aspects peculiar to Kerala temples. Hence without a knowledge
of the practices current there the details enumerated by the
author could not be fully understood. Many words are used as
technical terms signifying features peculiar to Kerala shrines.
Such words have no relevance to Tantra in general. Very often
words Dravidian origin are sanskritised to coin new technical

words.

Tantra literature in Kerala

Kerala’s contribution to the Tantric field of Sanskrit litera-
ture is vast and varied. The beginnings of this literature is buried
in obscurity and what we have is only some tradition which may

contain some grains of truth. The existence of a large number

of works pertaining to Tantras, Agamas and Samhitas show the

Introduction

$

popularity and importance of this branch of literature in Kerala.
Among them we find a sizable number of works written by the
author from Kerala. While some of them have been published
many remain unpublished. These books were used by the
Tantrikas of the region and thus got much popularity.

There are two types of Tantric preceptors in Kerala. Those
who have practised Tantra, but did not contribute any work as
such belongs to the first category. In the second category the
authors of Tantric treatises may be included.

Among the earliest writers on Tantra the name ot a scholar
belongirg to Narayapamangalam may be noted. He is believed*)
be the brother of Melathol Agnihotri who is reputed to have
performed nintynine vedic sacrifices. The scholar referred to as
Naranattu Bhrantan literally the lunatic member of Narayapa-
mangalam, Though his works are not preserved to posterity,
tradition maintains that it is he who popularised Tantras and
Agmamas in Kerala.

The great Advaita teacher Sankara is taken to be the second
important writer on Tantra*. Prapancasara and Saundarya-
lahari are the two works that form his contribution. The author-
ship of works like Saparyahfdaya, Saubhagyavidya and Subha-
godayapaddhati is also ascribed to him by some scholars. Anyway
there is no doubt his claim for a prominent place among the
writers on Tantra works.

The Prayogamanjarl of Ravi and Kriyasara of anonymous
authorship are the two basic works composed at a comparatively
early period. Then comes the Isanasivagurudevapaddhati of
Isanasivaguru of the 12th century A.D. His work is compre-
hensive dealing with all the main divisoins of the Tantrasastra.
The Silparatna of Srikumara is an important work dealing with
temple architecture and iconography. But the most popular
manuals on the subject of Tantra are the Tantrasamuccaya of
Narayanan Namputiri of Cennas house and its supplement
Sesasamuccaya by his disciple. These were composed in the
15th century and ever since they formed the standard texts for
practical purposes. The Tantrasamuccay in twelve sections

10

ISanasivagurudevapaddhati

deals with all important functions of Kerala temples. The
subject matter of the twelve sections may be given as Ksetra-
bhulaksana, Prasadalaksana, Bimbalaksana, Mandapasamskara,
BimbaSuddhi, Pratistha, Nityapuja, Kalasasnana, Utsavavidhi,
Prayascitta, Jirpoddhara and Mantroddhara. These topics are
related to the deities Visnu, Siva, Sankaranarayana, Durga,
Skanda, Ganapati and Sasta. The Sesasamuccaya in ten sections
deals with the same functions with regard to other deities like
Brahma, Surya, Vaisravapa, SarasvatT, Laksmi etc. Several
others also contributed to the field in later times. Some of the impor-
tant contributions are : the Anus{hanapaddhati of Paramesvara,
Tantrikakriya of Kr§napasana Vipra, Anusthanasamuccaya
of Narayana, Harini of Narayana belonging to Vyagharagrama,
Kriyasangraha of Sankara belonging to Gartaranya and Kriya-
lesasmrti of Nilakantha. Many more works of shorter size are
available dealiag with cartain specific aspects of temple rituals.
These works freely draw upon the standard text composed by
earlier writers. Still for practical purposes these serve as
manuals to priests of Kerala. Among such treaties the following
deserve our attention. Prati$|hasangraha, Puspanjalividhana,
Bimbalaksana, Balikalpa, Jirnoddhara etc., suggest their contents
by their name.

These and other works justify the Keraliprasthana in the
field of Tantras. They form the basis for the Dak$ipacara cult of
Tanira of the south. Among them the IsanaSivagurudevapadd-
hati of Isana?ivaguru warrants a unique position as a standard and
comprehensive treatise that exerted its influence on later Tantnc
writers as well as works.

The Manusyalayacandrika of Tirumangalattu Nilakaptha
(c. 16th century A.D.) has referred the work of Isanasivaguru as
Gurudevapaddhati in the introductory stanzas to his Manu?yala-
yacandrika— a work on household architecture.

SPTtrT»T5^r-

h^tppt srpfcr n

IsdnHvaguru — The Author

sfRcf «fi wm ft =••* i

aansut |fr*if|[3T f*rar°nw

5CJ3T tff5T <a I% II

There is no doubt that the work has influenced later writers
directly or indirectly. But this monumental treatise became out
of circulation since more simple works were available for practi-
cal purposes. It is an undisputed fact that the Tantrapaddhati
of TsanaSivaguru is one of the first comprehensive treatises on
Tantra literature.

ISAnaSiva GURU
The Author

Mahamahopadhyaya Dr. T. Ganapati Sastri who edited the

WO rk Isanasivaguiudevapaddhati for the first time deserves the

gratitude of the world of scholars for bringing out this sub-
stantial contribution of Kerala to Tantric literature. The author
of the monumental treatise is mentioned as I?anagurudeva Misra,
a high souled personage who attained all the mantr.c powers.
According to the editor the suffix MiSra suggests that the author
might be a native of Mithila or any of the adjoining countries.
The suffix Misra is found added to the name of the author in the
colophon at the end of of the first Patala as follows :

In the preface to the second volume of the publication
Ganapati Sastri quotes Haraprasada Sastri’s views on the date
and identity of Isanasivaguru. The author of the tretise, it is
said belonged to the Mattamayur line of Saiva saints of Dhara.
The Trivandrum editor holds the view that the author of the
Tantric treatise lived earlier to Bhoja. In other words he is ot
the opinion that even though manuscripts of the works were

12 Isanaiivagvrudevapaddhati

obtained from Kerala, the work itself is not a contribution of
Kerala.

A Keralite scholar

But later scholars who had the benefit of studying the work
in detail hold that there is enough evidence in the text itself to
show that Isanasivaguru must have been a Kerala writer. The
details given in the text regarding Tantra and Mantra are useed in
the daily rituals in Kerala temples for centuries. The seventh
and ninth Patalas of the work could be cited as examples. In
these sections the rites of purification of materials used for
rituals as well as mode of bathing are detailed. These too show
affinity With the practice in Kerala. There arc many other
parallels which compel one to accept a Kerala authorship for the
work. In the 50th Patala of the Kriyapada, the 343rd stanza
refers to a particular musical instrument of Kerala called a Timila
as follows :

farresftn'iTCnj ||

Timila is a kind of drum used in almost all temples of Kerala as
one of the prominent musical instruments. Similarly in the 41st
Patala of the Mantrapada a famous Tantra work which also deals
with the treatment of poison called Narayaniya is referred to as
follows :

frsnaft iTrPTTf’SRiT I

The work is called Narayaniya since the author is one Narayana
most probably a Keralite scholar but the real title ef the
work is Tantrasarasahgraha. 1 But the most important reference
is to Prayogamanjari often simply referred to as Manjari. There
are not less than twentyfive references to this important work on
Tantra. Among the several Tantric works quoted in this treatise
Prayogamanjari by a Namputiri Brahmin called Ravi occupies a

1. Ed. with commentary, Madras Government Oriental Series
No. 15, Madras, 1950.

13

Jsdnfivaguru — The Author

prominent position. Thus there is every reason to hold that the
author must be a Keralite scholar

Identity

Once it is established that the author is a Keralite the prob-
lem regarding his identity remains. Scholars have expressed
different views in this respect.

Tianaslvaguru the author of the Tantra treatise is often
identified with Isanadeva the preceptor of Kr$nalilasuka, the
author of the famous Krsnakarnamrta. Towards end of the first
canto of the work the following stanza occurs :

tfaa aa %a 3j OT T-
TOrfaa tuHsaoi'dtsf'T n

The stanza makes it clear that the author of the stotra was
LilaSuka, that his parents were Damodara and Nil! and that he
was a disciple of Isanadeva. This Isanadeva is supposed to be
author of Tantrapaddhati. 1 This again referred to in the follow-
ing stanzas quoted by the historian of Sanskrit literature from a
manuscript.

I

fma^a scirrate faiat gfafraaia n
ttpiTt ^ amkrarfar arm: aprer: n

*|fa: I

^>ir fam amfaam: u

fd<H4> 4 1 aiat f%(ii ih i

znr^f a a a srrcaata n

to arahrd am afaat n

From these stanzas occuring in the Balakrsnastotra it is gathered
that Isana was the preceptor of Kfsnalllasuka. The parent’s

1. M. Krishnamachariar, A History of Classical Sanskrit
Literature, Delhi, 1974, p. 334.

14 # IfanaSivagurudevapaddhati

names NllI and Daraodara are corroborated by the reference in
the Krsnakarnamrta verse.

Ullur S. Parameswara Iyer, a historian of Kerala literature
agrees with the above view and holds that the lines :

(1) Tsanadevacararanabharanena and

(2) Isanadeva ityasld Isano munitejasam

refer to the author of Tantrapaddhati. He is of the opinion that
‘Tsana’ must be the real name and ‘Sivagurudeva’ may be a title
given to him because of his proficiency in Saivagamas * 2 .

V. Rajarajavarma Raja, another historian of Kerala Sanskrit
literature disputes this identity. He points out that in the
stanzas of Krsnalllasuka, the name of his preceptor, is mentioned
as Isanadeva. But the author of Tantrapaddhati refers to himself
as Tsanasiva in the last lines of Mantrapada and Yogapada res-
pectively as follows :

(1) Atresanasivena narma ca yudham jaitram ca sandarsitam.

(2) Tamisanasivobhyadhad suragurufi Siddhantatapaddhatim
The colophons of various Patalas refer to the author as Isanasi-
vagurudeva. According to the above-mentioned historian Isana-
deva mentioned by Krsnalllasuka and Isanasiva the author of the
Tantra text must be different persons. 8 It is also pointed out
that Vasudeva, the author of Rahasyagopalantracintamapi must
be referring to our author when he says :

Sngurunam sivadyanam Pranaumi caranavalim.

The title of the text

The editor of the text has accepted the title of Isanasiva-
gurudevapaddhati uniformly in all the four volumes. This title
is relevant as upheld by several colophons seen at the end of
various Patalas.

But a shorter title “Tantrapaddhati” seems to have been
accepted by scholars based on the following stanza occuring in
the first Patala of the text :

2. Keralasahitacaritram, Trivandrum, 1957, Vol. 1, pp. 172-173,

2. Kcrallyasamskrtasahityacaritram, Vol. Ill, p. 552.

15

Jsanasivaguru — The Author

fafsP^Tfa cr^TTfur I

m^cT cT^tMidldR II

Here the word “Tantrapaddhati” suggests a general idea as ‘the
system of Tantras’ and as such could not be the real title of the

work.

Yet another title is Tantrasarapadhhati or simply Tantrasara
which again describes the nature of the text. Another title is
Siddhantasara, again supplied by colophon. See the following
instances :

( j ) % fcr g fru -fl q«nr: q^r: i

(2) fs<far: qj?r: i

(3) fraRmf* %raTfc5r: qsa: i

From these it is clear that the title ‘IsanaSivagurudeva-
paddhati’ stands for the system of practice formulated by Isan-
sivaguru. The other titles like Tantrasarapaddhati, Tantrasara
or Siddhantasara show the nature of the work as a short com-
pendium taking materials from earlier authorities.

Authors and works quoted

The following authors are quoted by name : Aryabhata,
Gautama, Patanjali, ParaSara, Pitamaha, Bodhayana, Brahma-
$ambhu, Bhojaraja, Maya, Yajfiavalkya, Ramakantha, Varuna,
Vasistha, Sadyojyotis and SomaSambhu.

The various works quoted by name are : Ajita, Uttaragargya,
Kalottara, Kalottaratika, Kirana, Kurma, Gautamiya, Candraj-
fiana, TattvaprakaSa, Tattvasagara, Tattvasiddhi, Devya matam,
Naradiyam, Narayapiyam, Nyaya, Para, Pihgalamatam, Purapa,
Paurusa, Pauskara, Pratisfhapaddhati, Pratisthasamuccaya,
Prapancasara, Prayogamanjari, Brahma, Bhagavadgita. Bhojend-
rapaddhati, Mantravyakarana, Makutottara, Maiijari, Matariga,
Manendra, MohaSurottara, Yogasivapaddhati, Yoganusasana,
Ratnatraya, Lambita, Vatula, Vatulottara, Vijaya, Vlra, Vaisnava,
Sivadharma, Sivagama, Sruti, SattrimsattattvaUddhi, Sarvajnanas-
amudra, Sarddhatrisatika, Sansanika, Skanda, Smrti, Svaccbanda-
bhairava and Svayambhuva.

(1) Prayogomanjari often called Manjari is a very popular

16

l&anaSivagurudevapaddhati

work on Tantra consisting of 21 Patalas summarising Saivagmas.
It deals with the rites for renovation of damaged temples and
consecration of the idols of the different deities. The author of
this work was a Namputiri Brahmin called Ravi. His father was
A;|amurti and the name of his grandfather has been given as
Bhavatrata. He belonged to Mathara family. Further it is
revealed that his tulelary deity was sasta of Cemparakkulangara.
This information is supplied by the following stanzas occurring at
the beginning of the work.

fasJTpRrertiTTRSjS'T;

^Twnit^srw

#n Tfacrr ^f?r:

spfppr^Tft «tt*t w'Tf^n'l^^rr n

The fact that the work is a summary of Saivagamas is ex-
plained by the author as follows :

^ l *td T >T ^T^ft ST ^ %

*T iftSTFf I

TrcrfsT *R®br

cFTTf'T TTftrr: I

pnrTfa stgft JT^TrfcrfsmF^tfw

ftmrUTTTST fafiiHpJ'TSTteT ffTT^T: fo*TT:

^TfsiCEr gctsrfir rm^r fafiptr u

In the first stanza the author expresses his limitation and in
the next he explains the nature of the work as an epitome of
Tantras. The work is utilised by the Kerala priests very much
and naturally manuscripts are available in several old families.
To get an idea of the text some instances may be noted.

trcrt STc!T»TvrT?5Tcf SRjfotfWt 3^

tjcurcnfcr ^ i

5 tst TtfegorrcdHr ^ 3**^1 ^ ^’rt 5^-

sj frn 3TT ?T STTiTtfiTrTFT II

Is&nsivaguru — The Author

17

^ ^fr»mre*Tfcr fsrf^rr: ijanspfr

«TT£Rr i^iwt oznfaerR

arftrsrcFmfarr fretf w^t sjrofcr ii

' X

fen^f^FTg fasmr ^srr-
*rmrer srrwfcf^ i

qte*^ sT^nTfa <pt srfcr n

In these stanzas the author deals with the Bhutas installed in
the temple campus for the protection of the shrine. In the first
stanza it is said that numerous are the Bhutas. In the second
verse the places assigned to them are noted while in the third the
mode of offering to these minor deities is mentioned. The author
must nave flourished in the 11th century A.D. This useful work
remains unpublished though it has been quoted by later writers
profusely.

There is also an unpublished commentary on Prayogamanjari
styled Pradyota. It is composed by Trivikrama, the son of
Narayana. It is assigned to the 15th century A.D. The following
stanzas occuring at the beginning of the work reveal the parent-
age of the author as well as the scope of the commentary.

3TT? TTCf ^>^JTRTq^TcT?T^: I

si sqwri f# n

q«nnfcr i

O C N

STffdT StimT ST^ffT ^ sftOTT II

The Pradyota commentator has given some information
about Ravi, the author of Prayogamanjari. It seems that he has
personally known the author of Manjarl The village of the
author given as Sivapura has been identified by the commentator
as ‘Cokira* in Kerala and known in later literature as Sukapura.
Many early works are referred by the commentator in his treatise
and it contains much historical information on ancient Kerala.

18

7§dnaHvagurudevapaddhati

( 2 ) Tattvaprakasa

The Tattvaprakasa is a rare ancient work on the Saiva system
of philosophy divided into six sections called Paricchedas. The
author of the work is king Bhojadeva. The work is cited as
authority in the Saivadarsana s»ction of the Sarvadarsanasan-
graha. There is a commentary on the work by a Keralite scholar
named Snkumara. The commentary styled Tatparyadipika gives
adequate explanation of the text and cites a number of ancient
authorities including the author of ISanagurudevapadhhati. The

work begins as follows :

amt HcRflfer: 5PT: 3nrcf: I
3PTfrT gpT^F3r>f w

The last stanza of the work mentions the name of the author
as follows :

*r: 11

In the first section the three principles of Pasu-pati-pasa are
discussed in detail. The second section is called Suddhavinir-
naya. The third deals with Suddhasuddhavinirnaya. The fourth
section is devoted to Asuddhavargavinirnaya. The brief section
w.iich forms the fifth is styled Samanyavada. The last and sixth
is called Nivrtti. The work provides a comprehensive account of
the Saiva philosophical sjstem as found in the Saivagama, des-
cribing mainly the categories of Pati (the lord), Pasu (the beings)
and Pasa (the bonds). The author also seeks to explain the

different kinds of metaphysical and other categories as accepted
by the Saixa philosophy. The most important category is Siva
who is regarded as consciousness ; by which the Saivas understand
combined knowledge and action. In short, the work gives a good
exposition of the cardinal tenets of the Saiva philosophical
system.

Siikumara, the commentator has quoted profusely from
ancient authorities in his exposition of the text of Bhoja. He
begins the commentary as follows :

liansivaguru — The Author

19

3Tfa=T %9f ^ ?TT^f)TT I

a’csrsr^ra'^rm^f'TfT *t*ct ii

In these lines the commentator has given the name of the com-
mentary as tatparyadipika. Towards the end of the treatise he
eulogises Bhoja the author of the text in glowing terms and con-
cludes the work as follows :

5T^5rrcnr i

sfasfta^cprrfer: *r fw’pntf-

fvmxr ftmrmq- n

«rfaiPni<3d€i i
srf^nzT *PeT TrT *RT*cfeT M

In a colophon it is stated that Srikumara the commentator is the
son of Sankara of the Bharadvajagotra. The work by Bhoja and
the commentary there on are published as No. 68 in the Trivan-
drum Sanskrit Series by T. Ganapathi Sastri in the year 1920.

(3) Narayaniya

The work called Narayaniya is referred to by the author in
the fortyfirst section of the treatise as follows :

3t«t i

ere 5 r>tst 3 gar n

^r.ofl rTcwifaw i

The work is also known as Visanarayaniyam in Kerala. The name
given by Narayana, the author, is Tantrasarasangraha and it is
published by Government Oriental Manuscripts Library, Madras
in the year 1950. The work altogether consists of thirty two
sections called Patalas. The treatise begins with the following
stanzas.

faguHmft snfr i
sn>r«r fsrtsrr 35 T ^fr^'tq'^rftvr: n

20

Isdnasivagurudevapaddhat i

fwoft»nferr#'«T: II

From these stanzas it is clear that the work is only a compendium
based on several authorities. The stanzas also justify the titles
Tantrasarasarigraha. Towards the end of the work the author
informs us that he is a Keralite. He belonged to the village
Sivapura on the banks of the river Nila. Narayana was his
father and the name of his mother was Uma. He had a sister
Gauri and an uncle named Parameswara. The last three stanzas
of the work reveal that it consists of two thousand stanzas besides
suggesting the competence of the author in the subject.

trpft fsprrm fsraryc

UTtflWT 'TfafsPT«mT JTFTTfT *ftft ^RTT

o

fr^r: PuntO wnrwrff: n

atl»fl-°4 T Hl^ T ^JTfalfaJT?Rfi35T %«T: I

^?T SPlt#

facq'grtR' cF^fasi •TRltpipT II

The last and final stanza of the work contains a Phalasruti
detailing the scope and aim of the work besides enumerating the
benefits conferred on the readers.

fTTirrr RTRmufrzr stsstth: jt: i

HSTT^iOT^Ttr: *r ?rf% ^rfw

o

The first ten Patalas are devoted to toxicology. In the next
four the author has given an account of the subject of graha-
pidas ; evil-effects of the planets, and the ways for getting over
the ill-effects. This portion also deals with mental disease. The
fifteenth and sixteenth sections deal with various painful bodily
ailments and Tantrika treatment for them. The next three
sections (17-19) enumerate the evil magic resorted to by mis-
chievous persons to harm their enemies. The remedies for such
acts are given here. The last thirteen chapters are devoted to

Isansivaguru The Author

21

Kamika Karinas. In this portion the author has comprehensively
compressed the Mantras and the devotional aspects of all the
deities (with their ultimate effects) and their benevolent effects by
reciting them.

It is almost definite that Isanasiva has drawn upon this work
in dealing with toxicology in his compendium. A comparative
study of the two works will make this evident. A single instance
alone is cited here to show how he has drawn on his predecessor
from Kerala. The thirtieth section of Tantrasarasarigraha deals
with the treatment of animals like cow etc. It is entitled ‘Gava-
dipa tala’. The section begins with the treatment of cows as
follows (vide p. 437 of the Madras edition).

?f 7 sTT fq~q T qqwfaqr I

'fair <iRr qqigTR’jRrq n 1

sftt qisi qqqtqsqqgqq i

rT^T ’Tfcf qRite qlfqqfqqqq n 2

qfaq 5RRq: |

q^qfa? q|qiq q'Ftqiq qqiq || 3

qqi stoq; qqwtaqrq 1

grqf ii qrOq- qTqifT qigq 11 %

^ein<j5?rr q^mt qqq efftrfciq *qq 1

qiq^q cf qq |tr: it 5

q|5RftqTTf??q>sfrq: 55 ||
qq fqfeqqrreqT: 3TRTT q;f?qq q$r 11
The fortyninth section of isanasivagurudevapaddhati begins

with the treatment of cows. The author has taken his predeces-
sor Narayana as his authority. Based on the above stanzas he
enumerates the treatment to be given as follows :

^RnfEKeRT ?if% qm fqsqtqR q«n I

fWTT q'tq '^qq II ]

fq^TT fqqiq qrsi^q quqrqqqgqt 1

qiqq? qf 5 qra# qrfaqqf stiitt 11 2

qrFq%?qq sftt Tlf^qqi q qqi^qq 1
q)q |?qiq qqfsRqfqqRqjq qqm 11 3

21

tianaiivagurudevapaddlmi

^ f*I5*«* sta* ^ 1

spiffs 5 w n 4

sr^refartTi fs^ftsfar: $5 ii

<pf ^ ftrftrwi ntosn* *«** n$r n

Similarly the entire section dealing with the treatment of
animals" ^s ^ formulated o„ the basis of the earlier fax. by

Narayapa.

(4) Prapancasara

Another important work on Mantrasastra called Prapanca-
sara is quoted thrice in the course of the treatise. The allowing
are the references.

srr^it urn wUnnii

5nro:^HR4jf«i3T 1

atsftefSPP^t =ft' 3 uf ; T ^3T T T r ^T: 9JI»3WT. II

Sfq^^lf^qrT 5fl«RT <1

Prapaficasara is I work on Mantrasastra and it includes

various topics so as to form an encyclopaedia within the thirty-

two chapters. The authorship is attributed to the great Sankar-

acarya, the proponder of Advaita system of philosophy. The

work is popular not only in Kerala but also in other parts of the

country. It has been commented upon by various authoritative

Snhiects like the origin of sound, its power,
commentators, subjects uw lu e

purpose ere., are described in it since In Mantrasastra. Akjaras

are important. The concept of Sabdabrahma ,s enumetated ,n
the beginning of the text.

jjsrmmer 4*5

<T 9 ^Tcf TOT'CW jJag^jnBRVBIT I

In the above stanza the origin of sound from the MOIadhara
and its gradual development through the vartous places of
articulation are menttoned. The follotving verses occurring
the end of the text shed light on the content ol the treatise.

Isdnsivaguru — The Author

23

faWtaaq qqfli i

^ p re ra trmsnapr

w spnfa q^q qqqrfeqq: u
??«f ^sr$?raTfa$f?rfafq-

^TrTSrRT tTS«T-

^ttstpts vpf'jq^^fsrq-

JSTfaqqta^q: I

*PT?q? ^TfqqfqfWq 5iq-
> «

sqiqiun^qirir*

fqwfsfopr q^qqqxfq qnr?ra a

■N

qftpftsq qq^: l

There are numerous commentaries on the work, lhey
include : Tattvadipika of INagasvami, Pradipa of Narayana ;
VijnanadyotiDi of Trivikrama ; Vivarana of Padmapada ; Samba-
ndhadipika of Uttamabodha ; SaradipinI of Satyananda ;
Sarasahgraha of Nityananda and some of anonymous authorship
like Padarthadipika. Some of the commentators nave mentioned
the greatness of their original author. For instance, Uttamabodha
the author of Sambandhadipika states :

tfl ftarranT Tfafqqqq
rpqqpqT q|trrr-
^qirrq qq^q^qsprfafa-

qcfqt ft«qwr: WPT i
q q*sqt jqqfq qjqqiq
rpqqre fqflsr
5t srf qrsq

qmqtqiq^q n

In this stanza the author takes Sankara to be an incarnation
Siva, the propounder of Agamas.

The following stanzas occuring at the end of the Vijfianodyotini
commentary of Trivikrama bring out the worth of the text. They
also give the name of the commentator, the term “Krantatriloka-

24 Isanasivagurudevapaddhati

hvaya” standing for Trivikrama, the name of whose father being
given as Narayana.

»nft «T 4 ^r:

9TPcnc*ra?a?tr ^ i
fSTEsr^ SJKTT? qi?f 5T5T>

^T?cTfWWT^|iT ; II
£t %4 jsfrefftsrc^T-
^rfstjfjni^TaV-
5 tra\^JTfT 4 t;cfrfjT^ 4 -
f^»T?eq:iiTt ?tcrm

ITTWT

ytoTMtq'w-
qqt HwgsrafT: terror
»Tf.vTTfasR ^JT: l|

It is only natural that such an authoritative work like
Prapancasara is drawn upon by Isanasiva, especially in dealing
with the origin and development of sound in the first part of his
treatise.

Versatility of the author

A close study of Isanasivagurudevapaddhati would reveal the
versatility of the Kerala scholar who made a substantial contri-
bution of the Taotric literature. He has referred to by name
fifteen scholars whose works formed the basis of his own writings.
The total number of works that he refers to is over sixty. These
works belong to diverse fields of study like Tantra, Purana,
Jyoti§a, Ayurveda, Kalpa, Dharmasastra, Smrti literature Yoga-
sastra, Vyakarana, Cchandas and Saivagamas.

The proficiency of the author in Saivagamas is really remark-
able and he has quoted from a wide range of texts belonging to
that realm of literature. A majority of works quoted by him

25

Tsansivaguru - The Author

belongs to Tantra and Agama fields of study. But his attention
is not confined to the ritualistic aspect of the temple. He has
dealt with the architectural aspects too like a master architect

referring to various styles like Nagara, Dravida and Vesara. In

dealing with medicines, sorcery etc : his scope is lather limited.
But then his treatment of classical metres is wonderful. He has
introduced a good number of metres not met with in standard
work on prosody. His source in this connection is not revealed,
though he must have had some text before him.

He is not just a compiler. His poetic talent is obvious. The
stanzas describing the various aspects of deities are remarkable
for their poetic qualities and aesthetic sensibility. He is often
influenced by poets like Kalidasa and others in dealing with

various portions.

An encyclopaedic work

The work is of an encyclopaedic nature giving short but
reliable accounts of a wide range of topics. The author has
collected his materials from authoritative sources. In dealing
with the ritualistic aspects his practical experience has stood him
in good stead. He is at home in dealing with the temple rituals
of Kerala. His first hand knowledge of the daily rituals ot
Kerala temples and acqunintance with the modes of festivals
have enhanced the value of the work considerably. The fact that
he is quoted as an authority in later times by the authors of
Tantric treatises shows the merit of his treatment of the subject
which is of special interest to the lovers of Kerala culture.

A detailed study of the work would yield much hitherto un-
known information on the Tantric and ritualistic aspects of
Kerala temples. An attempt is made in the following pages to
give a brief account of the contents of the work spread over 119
Pajalas, so as to serve as an introduction.

26

Is t nasi i eg an dt iv peddt a ti

ISANASlVAGURUDEVAPADDHATI

CONTENTS

Tantrapaddhati also known as Jsanasivagurudevapaddhati is
divided into four parts, namely, (1) Samanyapada; (2) Mantrapada,
(3) Kriyapada and (4 Yogapada. Of these, the first two form
Purvardha or the former half and the last two the Uttarardha or
the latter half. The work is divided into numerous sections called
Patalas. The subjects dealt with include the hymns on the various
deities; Japa; Homa and other religious rites to be carried out to
please them and derive benefits; the means of their attainment; their
application for averting the evil effects of poison; malicious plants
and diseases; the use of medicines; the properties of medicinal herbs;
the science of magic; the construction of temples; vimanas; consecra-
tion of idols; modes of worship; details of festivals and other allied
topics. The treatment is so elaborate that the work consists of
nearly 18,000 stanzas in various metres and divided into a total of
119 Patalas of varying length.

The first publication of the the text by T. Ganpati Sastri
is printed in four volumes. These volumes contain the four Padas
of the work in the following mode of arrangement.

Vol. I. Samanyapada contains 1 — 14 Pajalas

Vol. II Mantrapada contains 15 — 52 Patalas

Vol. III. Kriyapada contains 1—30 Patalas

Vol. IV. Kriyapada includes 31 — 64 Patalas and Yoga-
pada 1 — 3 Patalas

In other words Samanyapada consists of 14 Pa! alas; and Mantra-
pada contains 38 Patalas. Thus the first part or Purvardha of the
treatise consists of a total of 14+38=52 Patalas. Kriyapada, the
biggest of the four sections, consists of 64 Patalas while yogapada,
the shortest contains only 3 chapters. Thus the second part or
Uttaradha includes 64+3 = 67 Patalas. The whole work is thus
planned into 1 19 well-divided sections. Each of the four Padas is
concceived as a separate unit by the author.

Sanianyapada

21

i. sAmAnyapAda

As already noticed this sect^

(1) The first Patala or S “‘“° the author.

Srfl^'rroTLt'poatio enutneratton of the scope of fire
?„,k de ailing the various subjects dealt with in the treat, se.

"tfior states chat he is composing Tan, rapaddh™ after

consulting a good number of ^"no other literary

«•«“ ™ be “7r e d . Tis like q Bhogava.,. the bed of

aid to comprehe J too short nor too .ong, vane-

Vi 5 ?u since it is clear, straigh , beautiful woman

gated and abounding in quahties. I s like a ^ ^

having embellishments and always r « rest oring the dead to

^ HkeSaftjiV l^ ^

life since it contains the ren Dan daniti - the system

by poison, disease, evil magic, etc. ■ ■£* lt is

of judicature giving the various m 0 evils . lt is

like the from of Vi§nu since u « ° whQ is always SU rrounded by
like the autumnal Reason of a fortified place accessible

Mantras, gods and Kalpas. It is like the age

only to those who are conversant wi f Dha rmatanaya

ofKat, following Dvapara after ? finance of the creator
(Yudhisthira) to the heaven 1. . I ^ provi di„g

providing d, ® er ' nt ° J ans „f knowledge. I his idea is beautifully
Mowing imes which form a good introduction to

the whole work.

fqfWT^T >

snnt 1

fwt. *** "

Qnasivagurudevapaddliati

'TT'Tl I

^TfiroR^Eet sprerfor u

fa<rofmr<fat srsm't'm^fsT^iT ,
^r^HfEr«rr^fttrt „

'[rRT^T^TftGJSJT^TCt fq^srupif |

Hfq- TTttmPTTfa^T rr«TT ^FfT II

*f3f*c4ffirg’wt t^#5^ifT ctwhu i

^rI^?rif?fre'T5^r ?R? ?fIWt 2T«TI ||

PrsrH^nrnhf ^Rnn^t <r*rfcra: i
JT?5ff i^fwf^TTUT II

fafasmt ^JTcr^^jfifiir^: (

^fasra^f^i irfinfar n

qTfs^fasTRTO f*r?RT!Tsm#g'cTm i
^grrnwimt f«reftfipr q^rou
«T«l»T ^q^fam?T¥r<JTTiT |
gffT »T3|^t ^rerfalT II

5IT?lf?ir»TS c r 3: ^3Rrf| : q-sq-j |

SI5*ra7%«rf ffa<T?T II

HteTSSTERY <McT spftfaq ||

The author defines Mantra quoting the authority of a treatise called
Ratnatrya as fallows :

*tH5TT?t n^aimmiTTcT *ranm»RT^ i
ff ETfiroff ||

According to the view the word Mantra connotes ‘that which saves
the beings from the cycle of birth and death once it is meditated
Upon’. The alphabet of the same is called ‘Matrka’. Mantra is of
four types, viz., Blja consisting of a single syllable; Bijamantra not
exceeding ten syllables; Mantra consisting of less than tweniy sylla-
bles and Malamantra having more than twenty syllables. The first
three arc effective respectively in childhoad, youth, and old age
while the last one is always effective.

Sdmanyapada

29

Now the author deals with Svaradhikara— the section for
vowels used in mantras They are produced from Sakti which
becomes Bindu, Nada and Rava. There are four stages for Bindu
which are given in the reverse order as Vaikharl, Madhyama,
Pasyanti and Suksma, the last mentioned being produced from
Kundalini. From Saktibija sixteen vowels are produced which are
called Kalas.

Now the section for consonants is enunciated and they are

enumerated as fifty.

q3^T5f|?T"TT ^T. I

qrrcq: <T3^f%5TT'q’i li

The next section is called Sahketa dealing with some technical
terms. According to the author everything in the universe is
conceived in alphabets.

mcPPUTT II

Fifty consonants represent fifty forms of Rudra, Pranava is Siva;

the alphabet ‘ka’ is Brahman; Aksaras represent numbers when
technically used; the names of the metres are many; tattvas are
thirtysix etc. The author concludes the first Patala stating that
Pranava is like the seed of a big tree, from which the whole unive-
rse springs up.

(2) The second • atala enumerates several concepts which are
common to works on Tantra. There are sections, for the apprecia-
tion of the nature of Rudras, Rudra ; akti; Visnumurtis Vi$nusaktis
and herbs, each of them numbering fifty. Then follows the enume-
ration of thirty six kalas, sixteen Pranavakalas, the places of
Lipinyasa, Atika and Suddhalipis. Various Nyasas like Srikaniha
with Sakti, Trapanca, Yaga, Samrddhi, KsobhanI, M ilini, Vagvad-
ini and Kesava are given in detail. Sixteen Upacnras or modes of

30

lidnaHv jgarudevapaddhati

worship are then given followed by a detailed mode of worship
of Lips or alphabets in a Tantric diagram. The section concludes
with a statement about the benefits accuring to the follower of the
system.

In the course of the enumeration of these concepts the form of
the goddess to be meditated upon is also provided. For instance,
goddess Sarasvatl in Samrddhinyasa is to be conceived as
follows :

The goddess conceived as Samksobhani in a different way is repre-
sented as follows :

stsnft qrerrsfSr 3?^,

Similarly the different conceptions of the deities to be meditated
upon are given in this section.

(3) The third Patala enumerates Svarodaya, Svaramurti and
Aksaramurti. Pach of the vowels and consonats in a Tantric
diagram is supposed to belong to a category like colour,
etc. The author states that a Sadhaka without such knowledge is
like a physician ignorant of the properties of medieval herbs or like
one trying to ride an elephant in rut without knowing its intoxica-
ted state.

SPTtT: I

»pt 'ranmai fft

c ^

f smsrfasrT -

WRcft *r: 11

SSmanyapada

31

H 33f% *I«T $3Tf %f3T3>: 3TET3% 37 II

The time of the origin of the sound is to betaken into account.
Each of the syllables possesses a particular form and colour. This
knowledge is to be imparted by the preceptor only to a worthy
follower. This section is based on an earlier treaties called
Tattvasagara.

(4) The fourth Patala deals with the varieties of mantras which
are three fold -masculine, feminine and neuter. The first variety
ends with the word ‘sviha’, the second concludes with the term
‘namah’ and the third without these endings. This classification is
given by an authority called Gautama. The first variety is to be
used is secrecy; the second in hypnotising people; and the third for
other purposes. Another work called Mantravyakarana also is
drawn upon by our author to compile this section. He states :

*i&5«mpprtr«*T: ?3r^T3TT 3 3%W: i

% q<r?tS3T: fsr^TT: sfa?T II

r>ef 3T33T3’iTf?3f%: 333%f33T I
jfamfa 3«rr srtfct =3 n

(5) The fifth Patala deals with the appropriate modes o.
using the mantras. The first section called Pallavadyadhikara
directs how to pronounce the mantras to gain one’s end. There
are six ways of using the mantra along with the name of the
Sadhya. They are Pallava, Yoga, Rodha, Grathana, Samputaka
and Vidarbhana. For instance in Samputaka the names are to be
incorporated within the Mantra employed for the purpose. The
next instruction concerns the place of action. Unless the proper
place is selected, the desired effect would not be produced. For
instance, in performing sorcery an auspicious place will not be
useful. The author states :

3tfa=3Rf3trl 5 3^33731 f3£T3T?lT3 ! 3 73T33%33%3T: I

3PT^5fT%r 33T33rf33 3T^r5T3Tlf3 3c5t%3t II

In the next topic called Kaladhikara, the specific time for the rite
is enumerated. For this purpose a day is divided into six seasons

irrespective of the actual season in common parlance.

32

IsSnasivagurudevapaddhati

T^ft spffaft I

srfTRrfg- qfNift ffRT?rrf^Ti?nwf?cft fen^nfrr? n

f»rf|XT?cT^T^ 5 fasrfa: qfc^r: fgrefts?fr i

irm qfc 3 n?§ srfsn:: snfrfa axSRrnre'taPT n

Dravyadhikara enumerates the various objects required for the
respective rites. The auspicious day for the various acts is fixed in
the Dinadhikara. The seat to be occupied by the Sadhaka is also
specified. It is to be fixed according to the nature of the rites. It
is said :

3TF4 grcft JRT^ 5PT STFPTTfipfT,

9TRr' TOtPT t

£ ?rq^T%sPTTr%qm^'t'ir

?qr5®rf?d% II

The author has given details in these matters mostly based on
Tattvasagara.

(6) The sixth Patala deals with a variety of Tantric diagrams
as well as types sacrificial fire pits.

snrfrrrf osTfq ^ rr^Tfr sRfarsrRrrJw d<r i

qrfd trfaarfa- htjpp ttfsp^r wwrf*r q«mraHir ii

os -V

The section deals with Tantric diagrams like Caturasra, Pancakona,
Bhadraka, Sarvatobhadra, Parvatikantaprasada, Latalihgodbhava,
Paficabrahamandala, Svastikabja, Svastikasarvatobhadra Cakrabija,
Dalabheda, Dalabheda, Mayacakra, Tripuramandala, and
Lingodarasandohamala. Each of these varieties is to be made
according to the need of the rite. The measurements and the
shapes are closely described in the section. These are applicable to
both sacri^cial fire pits as well as Tantric diagrams In dealing
with this section authorities like Bhojaraja, Ajita, Tattvasagara,
and Brhatkalottara are qnoted. It is expressly stated that the
author has consulted texts on Saivagama for compling this
section.

^fcT STSTFTcr: |

srgsrr fwq- fafasrPT i

(7) The seventh Patala deals with sacrificial utensils such as

SamUnyapdda ^

ladle, sticks for kindling fire, sacred grass, oblation, and the size
and measurements of sacrificial vessels. The types of wood to be
used for making these uteslis are specified. Quoting the authority
of Pauskara, the author states that utensils can be made of gold,
silver or copper, the derived merits being of the same order.

(8) In the eighth Patala the topics dealt with are the invocation
of the deity to grace the seat ; offering of oblations ; giving of water
for washing the feet, bathing the deity and adorning with garments ;
offering of flowers and incense ; giving usual oblation and modes
of worship. The worship is of three kinds Uttama, Madhyama
and Adhama. In the first type, sixteen modes are given while in
the second, ten modes are employed. In the last type only five
modes are used.

qjhStRT I

q^>r^n;faf?jAr h’ft-

carrat n

There are three varieties of oblations such as Saiva, §ak(a and
Vai?nava for which six or eight objects are given. The deity is
ceremonially bathed removing the garlands used on the previous day
and fresh garments are put on the deity. A variety of selected
flowers used for the worship and incense and lamp arc offered
before the idol. The offering of coocked rice and pudding are
made every day. Fruits and other articles are also used for this
purpose. The idol is taken around the shrine at the time of giving
oblations to attending deities.

(9) The ninth Pa/ala prescribes the two types of purification
by taking bath. One may perform this purification in cold water
or smear ashes all over the body for the purpose. The firs t type
is called Varuna, while the second is called Agneya. In taking bat

in water, the Sadhaka shall observe the principles or purification
prescribed in the var.ous Dharmasutras. Before taking the
second type of purification the first one also is to be taken.

The goddess to be worshipped possesses a cosm.c form.
Different branches of knowledge form her limbs and represent her
actions.

34

Tsanasivagurudevapaddhati

fvr«TT sisssrrcw'

^cTRISFTT: ?3f?r54?t ^ q^ I

qrq: sift) fqwRTfqr srare

W^TT ^SrfrfsSSfT =q II

g fafaffcfRgwri
qwFqf5*Tt sr;r%9ftq i
fqnrfq^Rfl^rq^TFn

^gqfPHTgpnTq u

irteiHT^qm^i^rq %^t,

%^T?cr: RTFqT^r qlqrrm i

sflq snw ^rfq iFTrcg qwi:,

sq wtt: ^qr^qrrfarqqiq: n

qq^qt qq^T fiqfasq,

eqrcqT Mf qraqq fit qqisf : i
tfsirterc e^iipiT fqirqm,

fifi=req;ft 3t^Tqftrfe|fft: ii

(10) The tenth Patala is devoted to the purificatory cere-
monies. This has reference to the Sadhaka or the one who wishes
to attain the desired ends. In explaining the concept, authorities
like Brahmasamdhu and Srlkalottara are frequently quoted. The

purification is both physical and mental. It is made clear by the
concluding stanza of the section :

?iff qftmfqqrq: %q*r wmsf :,

sroqffr qfop: Jpqrfacj urftrq i

flfagfaffTi? fTTJflT^Tfqgf®:,

irfqfErqrgqfq'^t fir *r% ftqreftsflr n

Bathing in water is not enough to purify the body. Internal
blemishes should also be removed. For that chanting of hymns,
meditation upon deities, yogic practices etc., are needed.

(11) The eleventh Patala deals with Vastupuja, the ceremony
of propitiating the lord of the house-site or site chosen for the
location of temples and other sacred construction. This is inteded
for the benefit of the householder. The lord of site is in fact a

Samanyapada

35

huge demon who lies in the ground extending his hand and legs and
placing his face down. It is said :

D$tt 3 I ^ i fefd'sfq- f^rpTfr^fi i

It JT«PT fastener II

ITfTtsfNrrot It: JTT I

STrTFT srfttTTt TT^ ^TTtfta^T: ||

Over his huge limbs lie thirty to deitis who are two be pleased. A
spuare diagram is to be drawn on the choosen site. The square
is to be devided into sixty four segments if Brahmins do the worship
and it should be divided into one hundered and twenty-eight if kings
and others are to do the worship. Oblations of cooked rice etc.,
are to be pieced in the respective divisions of the square.

Brahmins are entitled to perform Vastuhoma — a kind of
sacrificial ritual especially in connection with the house warming
ceremony. In fact there are three kinds of worship in this connec-
tion. They are Puja, Bali and Homa. It is said :

tarnrerififtfir jfrftsfq- ^ i

This type of ceremony may be held in the case of new houses,
temples, sacrificial places etc.

smrrl q-^rPr JTPrmsf.

f^T 3 era: I

^rfq- =* JTPrPTr 3 'rfr?: ethtotS:,

srfl^bT ^ nsl artta n

Vedic hymns are freely adapted as Mantras for the purpose.

The following lines specify this.

I# ?%?*nfoTT 3 ^rflsrr i

3H?T 9T^Hk«TTfeJlT II

This shows how Vedic passages are utilized in connection with
domestic as well as temple rituals.

(12) This section deals with Ankurarpana — the sowing of
seeds on the site of the ritual or festival. Only fertile land should
be selected for temples or sacrificial places. To ascertain this seeds
are sown.

36

I sanasivagurudevapaddha t i

** 3 ^ ^ 11

The sowing of seeds should be done five, seven or nine days

before the selected day for the festival. It should be an auspicious
day Beans, seasamuns, rice and other seeds should be boundled
together during night and dipped in milk and water before being
sown the next day. The sowing should be preceded by rituals like
the chanting of Mantras etc. On the appointed day the preceptor
should examine the growth and decide on expiatory ceremonies if
any variety fails to sprout. Depending on the growth or damage
of the sprouts the success or failure can be ascertained.

(13) This section is devoted to Mantradiksa— a ceremonial
vow to be undergone by the preceptor. He should enter the
sacrificial place decorated with festoons and flower garlan s.
After performing worship to the sacred fire he should propitiate
Vighnaraja to ward off obstacles. A diagram should be made with
powder of different colours. It should have division according to
specification. The preceptor as well as his disciple should occupy
their respective places wearing white garments. They should
meditiate upon the goddess in the form of universe Again they
should offer oblations to the sacred fire. The disciple should
purify himself mentally following the instruction of his preceptor.
This kind of Mantradiksa would remove the sin acquired during
seven previous cycles of birth-

(14) The fourteenth and final Patala of the Samanyapada
deals with thirty-two types of sacred fire, other types of Vedic fire,
control of internal veins and Saiva and Vaisnava modes of fire
worship. The section is entirely devoted to the different forms o
fire worship which are conducive to the welfare of the Sadhaka.
Generally speaking the fire worship is of foui kin s, ai i a,
Saiva, Vaisnava and Kamya to bo follotved by people of these eults

respectively.

#f<pp: sm: ^Nft 4^4 ^ ^ "

sppRT9%frT ^4^: II

Samanyapada -*

The Vedic type of worship is explained by the author following
the authority of Bodhayana. Saivites should meditate upon Siva
while Vaisnavites should follow their own principles.

In compiling this section the author has depended upon
different authorities like texts on Tantra, Vedic rituals and
Saivagamas. This made clear in the last stanza as follows :

5PTPI4?3 4Ttm«T faq544T 5^4 II

With this section the first quarter of the work called
Samanyapada comes to an end. The principles given in this section
are of a general nature. They are equally applicable to Vedic,
domestic and temple rituals in addition to Tantric rites of different

kinds.

38

Isanaiivagurudevapaddhati

ii. mantrapAda

The second quarter of the work consists of thirty-eight
Patalas from the fifteenth to the fiftysecond. This part of the
treatise is devoted to Mantras relating to different deities. Differ-
ent Yantras are also prescribed to ward off the evil effects of stars,
birds, diseases, poisons etc. Rites for ensuring victory in a battle
elixir to prolong life, means to overcome death etc., also are
prescribed in this section.

(15) The fifteenth Patala is styled Prapancaganapati. Here
the god is identified with Siva himself and is termed as the
source for creation, sustenance and destruction of the universe.
The author states :

srefe? qvmfjRwq *re 'rfatq fare: i

fafet?r srfarra: fare: rr faretq*n 11

Siva has just transformed himself into Gapapati with the face
of an elephant. The god can be meditated upon as occupying
different regions, as for instance, the god dwelling on a mountain
located in the midst of an ocean of the juice of sugracane. He
can be conceived as occupying a Tantric diagram whose eight
regions may be conceived as different places of importance in the
Indian subcontinent.

srrari qqfcfar ^ <f«n frrfa: rere

rfreRT^r sret^n sprefcfar ^tffqivr § qYs*t 1
an^ret as^’rfnfwr «ft^rn=cf faqtrerq
srrnn* fT®req|fa:fa f*rre ct«tt it

There are six different conceptions, of the god known under
different names through all the forms have elephant head. The six
names are Amoda, Pramoda, Sumukha, Durmukha, Vighna and
Vainayaka. The god is in a seated form and on his left lap his
consort (who is only a form of Sakti) is seated. The feminine

Mantrapada

39

deities are respectively called Siddhi, Kanti, Samrddhi, Madana-
vatl, Klinnaya and Kledanl.

amrtetstr ^ fa^-

fafo ^rfcr: *re;pRft %-

tFmtfvffarai: srfajf^s^tTr. n

All the above forms represent the pleasant mood of the god
indulging in amorous dalliance with his consort. Naturally the
goddess also has to be meditated upon. The author has described
the respective forms of the god as well as bis consorts.

fw^'rnffJTTT-

JTcipit fa >j 1 VI faTR'*TT*TFR 3PTCTI*rfir I
KTeif^tR^t^tT^'iTfasrTei gTifarat

*TH5T 5tfafa^cT II

Food preparation which are dear to the god include Modaka,
Payasa etc. Fruits and flowers favourite to the god are also
enumerated. The author has narrated the proceedings based on
earlier authorities. The section is concluded with the following
stanza.

?cftf tfftRit 5TT^JT«n

<r«n ^ ttfarcTTJiJr ?[fer: i

fafef?: U t

(16) This section is devoted to some of the aspects of
Ganapati. The main topics dealt with are Mahagapapati,
Siddbavinayaka and Ksipraprasadaganapti. His vehicle is men-
tioned as a huge rat resembling a peak. Mahaganapati is said to
possess ten hands each of them wielding particular weapons.

qranr \

^ m rft xi ssnfsft str^trra u

He bears on his left his consort decorarted with golden
ornaments. Mahiiganesa is to be worshipped for the prosperity
of the Sadhaka.

*nrf5m»p>T ^ rtfopr ^PTranp i

40

linnasivagurudevapaddhati

Siddhavinayaka represents another aspect of the god. In this
form the god possesses only two hands as against the ten noted
above. The god is to be worshipped in the early morning to yield
better benefits. The following stanzas give a good description of
the deity.

snrar: wst: ii

Another form is named as Ucchi$tavighnesa with a short
stature. He bestowes all desires upon the supplicant.

K$ipraprasada is so called since he bestowes boons and
benefits immediately alter the worship. He is compared to the
celestial tree, Kalpavfk$a giving all boons. His form is described,
as :

fen*? snRrs^fcft q: fastaqK: Trfaqlfawm 11

The benefits of worshipping the god include the death of the
enemy, heavy rains, recovery from disease and all round pros-
perity. The various modes of worship are summed up as :

qiqq

9TFcT fRTffq q W IT *T4S fqsqiftmqfsrq: II
(17) The concept of Tripurasakti is explained in detail in

qrqr^fsftqqqifrsq qvjq^cfr

<?F3ft<rct nqgqtowi?qq?si: 1

^ fqsq: sfjqqqqf q^TW:

qr?ft q»q: qrsjsns^sqTq: 1

qHRcq: ijfacr: *T fq*Pi:

jqqt q?qq qrqqcj^qWt 11

Mantrapada

41

this sectioD. This power identified with Goddess Paarvati is
capable of bestowing all desires to the worshippers.
fqsnsnnretpmFswfaaT Hf m

qglriR f^rf^ar fa'JW 3tfatnfa*f5T

faqftftrcRfaw sifa?r: qxi ^nsrl u
The power is to be meditated upon as seated in eight
specified regions. Different limbs of the devotee can be conceiv-
ed as seated of the power. A diagram called Tripuracakra can

also be drawn to facilitate the worship. The diagram may be
drawn having eight, twelve and sixteen pejals of lotus respectively
in three lasers from inner to outer circles. Enclosing this circle
there would be square lines with door-like openings in all the four
directions. Letieis of the mantra may be written in the appro-
priate places. This cakra may be diawn on gold silver or copper
plates. The goddess is to be conceived as occupying the amulet.
Hymns enumeiatiug the quality of the power are given for
propitiating the goddess.

cTcqsK

scTcr 5 *rt frRq 11

The benefits of the worship are elaborated by the author.
They are the destruction of enemies, intellectual attainment,
fulfilment of desires etc. The section concludes with the

statement :

faq^q qrmqfiren i

ITTIJ'TTRT MsflfigRfa n

( 18 ) in this sectian the concept of goddess as Vagisvari is
delineated. Three aspects of the deity are explained as Hamsava-
gisvari. Dasak§ari-Vagisvari and Siddha-Vagisvari The first aspect

is stated as :

qflsq OTqRqqf qfSTviTlT I

qqmqqfatr^t qqq ii

42 7s dna§ iragurudevapcddhati

The second aspect as Da£ak§arivaglsvatl is given as a slight
variation of the first concept. A mantra having ten syllables is
added to the conception of the earlier form noted as Hamsavagi£-
varl. Various benefits of reciting this mantra are enumerated by
the author.

The third aspeet as Siddhavagisuarl is described as another
variation of the first power. The benefits are enumerated as
numerous. Proficiency in words is the chief benefit of this
worship. The mode of worship., the mantras to be recited, the
frequency of the hymns, the oblations to be offered etc., are given
in detail.

(19) This chapter is called Srlhrdayam since it deals with
the Mantra propitiating goddess Laksmi. This should be learned
from the mouth of the preceptor.

The nature of the Mantra, the mode of worship, the benefits
accruing etc., are enumerated in a variety of metres. The author
has used the section to illustrate a large numcer of rare metres.
The following are the metres illustrated while describing the
nature of the goddess and modes of worship.

teitt, qszrTrrmr, g^rrarT, gtafeprstT, TOfror, gg--

't^TrftfcT:, fqgsnqfaftfb.', arprWffa:, qcqfqfifffar:,

#cn*fapr, anqiaf^r, srrsq^fw:,

aHqifaqr, f^T, gqfw,
qisTj^, ^?ttj%, star, atg^g, smat, smofr, trfbr-

faranr i

The nature of the mantra, the materials to be used etc., are
prescribed in such a way so as to fit into the pattern of the metre.
The name of the metre also is given. All these above-mentioned
metres are used in elabarating the details of Srihrdaya, likened to
kalpavrksa because of its usefulness.

fcr>r»Tt*TRiTf«ptf srsrat n

(20) The section is again devoted to the propitiation of the

A ianirapada

43

goddess of prosperity. There are sub-sections like Caturhasti,
Srlrekha and Kamalavasinl. Once again the section illustrates
several metres like :

fqqrq, fqqqqT,

q qgnq yq', qqtrcfqqqT, TfqqqT, qifqqqi, ante:, acqiqte:, q^rct, qqq),
arqqtmr, qqqqT, qhqqj, qfqqT, qqffqqsrqflqqq^ qtbnq,
qqfqqqi, qqqsqr, %qqtft, qsfqqr?, %gqqt, ^fw^q, qfaTqiqT i

The last mentioned metre is illustrated in a stanza that deals
with the enumeration of the benefits,
ffq qrfq^qTfqqtaqqT

faqfecmqKTT f qmqq q: I
srqqfq jqq*q q q q$rft-

qj!qqq;?qqqq qfsqqm n

(21) The section is called Saktipatala. The main topic
dealt with is the different modes of worship in relatation
to Sakti. Details like Caraina, Nyasa, Diksa, Darpapapuja
and Mudra are given. The place of worship varies from house

to burial grounds. Different aspects of the goddess ranging
from pleasant disposition to horrible appearance are mentioned.

The benefits for the Sadhaka range from earthly prosperity to
the attainment of divinity. The portion concludes with the
following statement.

farfaf srfqqfqsjqT qre^ftfq gq: gfqfsqqq i
sn«qq qqfq fqfsqtfqraT qKsft fqqrqqftqteqi: n
^cqqqqqqqiqiqT fqqqqtqfqfisrqTEqqrfqqiTq^ i
jqfqaqrftsrqqqt q<nt gsrar q fq^rfsfeRT: n

The illustration of metres is continued in this section also.
The following are the metres used here :

atqqq^q', qfcqqm, qqqqt, fsrar, q^qr, «rt:, qq), qrft, qjan,
qgqsqT, juK^tfqqr, qi'qqT^Tfeqq?, fqqqqr, fq^fqTqi, spnr-
ftr^qqT, qqq, qqnrqq't, qgfqrftvf), qqftqq^,

f?sqverr, q^gq^n, qqqrfq:, qta#, snfaqt, qiqtfa:, srqxfqqfqq,
q«ft^qT 1

(22) The section is devoted to the description of the goddess
in the form of Tvarita. It represents the form of Gauri in the

44

/s dnaiivagurudevapaddhati

attire of hunter’s woman. Siva appeared as a hunter before
Vijaya (Arjuna) have been pleased by the penance of the latter.
The goddess who accompanied her husband also assumed a
similar form.

f*rsr4?tT I

qT SfttfrT AT cqfaSIWT II

Hence the goddess should be meditated upon in that form
itself.

qiqqt E4UT fafeST I

The Mantra which brings prosperity may be chanted accord-
ing to prescribed rules. There are rituals connected with it. This
sacred mantra should not be given to a neretic or a wicked
person. Only worthy people may be taught this sacred hymn.

xwf «q^iq 4i «i^RR it

The illustration of metres is continued in this section also.
The metres used are :

?<nrrai, v***n, yrfrrafcw,

(,23) Worship of the Goddess forms the subject matter of the
section. Different aspects of the mother deity are stressed.
Goddess Parvati thus assumes the aspects of Nityaklinna,
Vajraprastarini, Nitya, Matrkamalini and Gauri. Nityaklinna
brings about the union of the loving couple in addition to be-
stowing other benefits.

facqfq^pqTqt qra4^rfq fa?q

eqiqq >£i 5 T^ f atfq n: n

Vajraprastarini is noted as follows :

fe^raisf q giqsn’qr f§

qmtqr f| fq?n u

The benefits of worshipping the Nitya form is enumerated

as :

facdt sqpmisff^ fa?q

^fwvmq-aftntT q i

Mantrapada

45

^itn: n

The worship of MatrkamalinI is most beneficial as enumerat-
ed in the following lines :

qtifapf <n»®fcT %cT rlcf ^

The aspect called Gauri also proves beneficial to the
devotees. In the concluding stanza the author says that the same
goddess assumes different forms, though basically the divine
power is one and the same.

The illustration of metres is continued in this section also.
The metres used are :

tffMY, srfaaraTT, aamfaat, srtfWt, atgaY, uteri,

srarntn, staTifiaat, aa^afaa^, fa^^aa, afsi^ar,

a^araa^, atar, ara, afipjafa^a: , at fa at i

(24) The section is called Paricadurgapatala. Five aspects
of Durga are given here. The goddess is described as all
powerful.

o w

TOtjfr^f^sim^ at sfmm: i
?$afa f| fim ar^Tf^^a mat

asrafa* ar m*§ faf f«ra a: ti

Various forms of worship are suggested for securing different
objects like the death of an enemy winning the favour of a lady,
gaining prosperity, etc. The various metras illustrated in the
section are :

mmTfmrc, fimf^ft i

(24) The section is devoted to the enumeration of the modes
of worship regarding two aspects of the goddess, viz., Vanadurga
and Sulinl. In worshipping the first mentioned form the Sadhaka
should pronounce the following names. The goddess can be

46 kanaiivagurudevapaddhati

propitiated as occupying a Tantric diagram, picture, idol or a
spot.

st2t ws-^rT^ft i

^TT ^ WTOTfT’PT II

; T , Tt ? rr*toT: ^rretrrnfrfr<e?T«rT?r^r^i?m^ i

f%?f n

The form of the goddess is described as follows :

*r*npre?t at fe'-zmi faw^Tfr |

"fag>3rgRT^Vfaat
tjcfSTfsT^ai |irf q^^T^prsit n

The goddess represents a fierce aspect. She is in the mood
of destroying the enemies like Mahisasura and hence is often
called Mahisasuramardini. Her form is to be meditated upon as
follows :

*nf' epj: Jjfe rr?T*T^f?f

^ svnrft f^i^rf f^w'aTmf^a'Tivrra tja: i
stmt at asrat aafam saTsrrfaamn^ret

fa^Rff^qT farest qr? afa^tf?aia v u

The other aspect of the goddess is called Sulini. She is often
referred to by names such as AsuramardinT, Vindhyavasini,
Yuddhapriya, etc. Eight Saktis are attributed to her. She is to
meditated upon as follows :

qr^PTTVRRT forct

9ra*raata*f% ff^rfcfa^rq: aaa^fraia^ i

srgaf ?f atjtat rntTrsprat aaf^a^ira^t

aqife<r amaar at qRqfsqm u

The section is also made use of to illustrate the following
metres.

fafaaaailf^aaa^, arfSnaT, 5TT|afa^ifaa, aa^ai, aawfa-
^tfaaa^, faaatar, smm, fafesr, aaa^aft, qgqR, sr?aafaa,

HTH^tar i

(26) The section contains mantas to propitiate several

Mantrapada

47

aspects of the goddess. Vasudhara represents an aspect of the
goddess of prosperity. The form of the goddess for meditation
is given as :

Tf=^5THI?4TftPr?Tl'7^T ^TfcPTcff tpJPTcT ^OT7T^ II

The Mantra called Bhuhrdaya is to be utilised to secure
riches including landed property. One may even become a king if
one gratifies the goddess. Her form is given as :

fq^sfTTfa^r^'rfV^' trow f*frgi?finnJT n

Other aspects of the goddess described are Triputa,
AkfstiSakti, Annapurpa, and Matangika. The last mentioned
aspect is explained as :

H^FTtqfT^TT ?JTcTT I

Propitiation of these aspects of Saktis brings about prosper-
ity to the Sadhaka. Chanting of Bijaksara, performance of rites
and offering of oblations form the part of the worship. The
illustration of metres is continued here also. The metres used
include :

sprfcPTrft, JTf’JTOTSTT, qrto.^'KT, fJJScft,

qniwfenmr: i

(27) The entire section is devoted to the worship of the sun.
The first item gives the various Mudras to be employed in the
worship. Six of them are enumerated as : —

Padma, Bimba, Nijthura, Govr§a, Dhenu and Trasanl. Then the
Mantra called Sadaksara is given. It is followed by another
Mantra called Sahgraroavijaya which ensures victory in a battle.
For this the sun is to be worshipped offering oblations and per-
forming sacrificial rites. The Mantra known as Martandabhai-
rava is to be used for securing prosperity of all kinds. The form
of the Sungod to be miditated upon is given as follows :

48

Isanativagarudevapaddhati

?r?r 'TTsrrefsmgwi# wrq;

3T?nf 'TETPPT*! ^ 5Tf4?T II

The benefits of the sun worship include the birth of a son, plenty
of rainfall, destruction of sin, accumulation of wealth etc. It is
said :

Hftnwrftar ^ sr^^sfir i

qrm^r: ^rforfr srfaranr ^rf%cr

fafe srfafefasntt ^ gfapr 1 1

(28) In this section Saivamantras and their usages are

enumerated. The basic Mantra consists of six syllables and exclu-
ding Prapava it becomes five syllables. There is another Mantra
called Saivastaksara having eight syllables. By adding two more
syllables Dasaksaramantra is formed. This is also called
Cinmantra.

Saiva texts like Vatula and Kalottara are cited by the author
in this section. Altogether six Mantras are enumerated as
Mulamantra, Netra mantra, Pancaksara, Sadaksara, A$fak$ara and
Dasaksara.

Srfft ?PTT?ITrT T^f-

SfSTRT: I

rr*TT tTR^T:

ffmwt'rfWr: fafwi: n

(29) Three important §aiva Mantras related respectively to
the concepts of Mrtyuiijaya, Traiyyambaka and Dak$igamurti are
enumerated along with the mode of worship and details of bene-
fits. The nature of the Mrtyunjayamantra and the form of the
deity to be meditated upon are as follows :

srmstofKnr: i

sfisRTt JT c rJp3pft ^ II

tT'RSRJiT'JS^rft' ^5RT5^4mififcT: I

o

Mantrapada

49

Traiyyambakamantra also called Mrtasanjivana and the god
to be meditated upon may be given as follows :

3|T^: <T^% 3fiTCT e <Pra ^

qTfrrSTT ’T^ra^JT'Tf'T I

jwnfcri ^sfEhmftrcrc^r

^r«PPt w: u

The concept of Daksinamurti is different. While Mrtyunjaya
and Traiyyambaka have six and eight hands respectively Daksipa-
murti has only two hands. The Mantra consists of thirtytwo
syllables and there are two stanzas describing the form of the
deity to be worshipped.

fwr' trfaerftRreFq i

o

omwi^st esqr

f^'bTPif arrc^rf^nti si+^r qfsrwr^pftt n
apfqrcftq Ipfp? : ^T3T c rc l TEft«l

ozn®TT«T I

5JTST ^STWm^rfc'TtT^fW^T 5n«J^t*>qTg*T

|7FtT fasrf qqrq STVIHcT ffrffT ?f5PJTT^RT^5r^ II
All these three Saivamantras are effective and their respec-
tive benefits are summed up in the following stanza,
j^pspr 'sprfar ^

l p|3 c rr?q sprfar i

JTJq'w ?f«T<Jlf5r^ 5»IT5%

qTT^rf qffa StT’T II

(30) The section is devoted to the enumeration of Aghora-
mantra and Aghosastra which have different uses according to
needs. The aspect of Siva having eighteen hands a variety of
weapons is to be drawn on a wall or in a piece of cloth for
worship. Aghorastra is also similary described having eight
hands. Performance of rituals is useful to get rid of diseases of
human beings and animals. It also ensures worldly prosperity.
Another use is the protection of the army and its victory over the
enemies.

50 Isanasivagurudevapaddhati

(31) The section deals with several Mantras, as noted in the
following lines :

fa^*P»rsV«nTft , FT qz$r ^nrwmn

The nature of these Mantras may be briefly indicated as
follows :

fsnr q? *ptfcr: TMtFrra^r i

SfFT TT^TcT ’tcTct II

^TSTtfcW^ 5 artaSTTfnm ll

Pro srm <p?fa5n*rsrcrra5T*r n

>

There are several conceptions of Subrahmariya. He may be
conceived as having one face or six faces and proportionate hands
holding different weapons. Some of the aspects are as follows :

3T grssnsnjsft 5?: I
T^ri^eTf^f^r: ii
pT JJTR> wmt 3T Wfa: fanrnrr: i
TTfawri ^ 11

fa'sT^gvnr: sqq: qsqm^T I

q^jf 5rfqci ^ qnra: ii

qm pi 21= i

3t^q q^sf ?rfqcr sfaw ii

qtfaw q^vrsn fa^gqfa<£isrf3rre* i
fwrrsfq ^njqft sJrq^^qwtsqqr 1 1

The benefits of the worship are said to be numerous. The
Sadhaka would get all worldly prosperity. He would be as
wealthy and influential as Itubera, the lord of riches.

(32) The section is devoted to a variety of subjects. Mantras
to propitiate Sasta, Ksetrapala, Caijdesvara, Indra, Jambhala and
Yaksas like Karnayaksa are enumerated.

5c*r f? 5Ti^: qjfarf femq *rc^qi i

f qrr^qfqsTiqftraqr^q^nT 1 1

Sasta, the son of Siva has four hands holding weapons and
rides a horse or elephant. He is to be conceived as follows :

Mantrap&da

51

3R^TTt cT«TT ^T

C^JJ7^q<irf

swi*h i

*p%crc<«T*f3pr u
STfsqrt ssra i

« N3

^T^^ft^cT^rTST II

rmq ^g^ir q'prwt ^ i

jft5T^5l!T^JTm^n^T5r^»T II

jffcrpF?? gqftw *r&fr?q%rR*r i
srPTcfow sr«Tt kfi wrg^mft'iTta 11
aTr^qrrfffa ^rfa sfsm ^cPT I

cqTc^Tsrr^T 5 9TT^R ^T ffTTOT S%rT II
The god has eight forms which are Gopta, Pingalaksa,
Vlrasena, Sambhava, Tripetra, Sulabhrd, Daksa and Bhlmarupa
each representing a particular aspect of his personality. He is
fond of hunt.

Ksetrapala is installed in the precincts of a temple to protect
the region. There are two stanzas describing his form to be
worshipped. They are as follows :

5t«Tf rq'RqRRR'SRT *T?f sfWllMO 1

aqfaCTftR: sHs^rI n

cJTRT^tsq 3f JTER favppT ^VHT3:3HTf5SPft

spgRtftrr

SR rT II

Candesvaramantra gives prosperity. The worship of Indra
would secure landed property and wealth. The form of the god
is given as follows :

tfanriT I

sert 'fapP?'Tfa^ (? r: U

ftfRq;fw?R^isf 1

52

7 lana&ivagurudevapaddhati

5R!TT n^^f^^TtqTTf^TT |

Jambhala, the Yaksa is the lord of the waters. He has three
feet and a big belley. His description is as follows :

^cTT?rrf?*r?f sW 'ftentf snro i

> "O o >

(H H 1 1

fwn? gff^r staler ^ig) rr*Tfa;g^ n

Karnayaksa is again pot-bellied and possess four arms in
which he carries riches. His form is given as :

ERg: qlcT: I

gpft fgrcwrift ii

aren't =cfts#srTf«Tt »JSMtSirpt^ ||

Yaksini protects people from calamities. She would give
knowledge of the past, present and future. Her description is as
follows :

irftiirrir^f^iTr'Trg^ppTR'TrgT i
I^Tcft TI5 5^R II

Worship of this deity is useful in many ways. She would
reveal the good or bad events in dream, destroy rats and other
pests, make animals timid and produce good results.

(33) The whole section is devoted to the description and
efficacies of the Astaksaramantra having eight syllables. The effect
of the hymn is summed up in the last stanza as follows :

?fcT 'RgTgfg 5ft^WT«T^T

^-rfa fi rn fe ^frem msHTsr' tor i

O *\ >

f ftRT<JT?R)% nfgcwrsrt srrI

The Brahmins should chant this with Pranava while Sudras
ladies and people of lower castes should use it without Pranava.
Narayana is the deity to be propitiated to acquire the benefits of
the hymn.

Mantrapada

53

HRt't^^mfaft^rftr^R: ^R<q«4ftfaTt^5Tr: i
arr^qftsftftsr'Rft q>foft?r ft 3% setr: 1

9T^‘ ^ =sft 5T5T3T ^ ?ft ^SJ?T rT#: 'TRfRrf|3TRTlT II
ft^rft JRRR Jtftftpftstfl II

In these stanzas a good description of the god is given along
with his several attributes. This is most effective among the
Vaisoavamantras.

(34) Jn this section Srlkara$fak$ara is enumerated. Vijnu, the
lord may be meditated upon by the Sadhaka as follows :

efrTTSEft t’T'Tftft ftfttsrft jpfh*r 1
3WRR qt^<R>f*rfe§*RPP3% II

softer 1

w^^raaRissnft eir^r ^§tftre 11
ftRqftR-RER ftfaqgfjWspr 11

The Mantra is also called Vi$iyuhrdaya. With some modifi-
cation it becomes Gopalakamantra where God Kr$n is worshipped
as a boy. Thefollowing stanzas may be used for meditation.

cqifrfRPJTftRT' qRqRfa5T*R?RPJT 'TtcR^JT I
ST^Wft ft 5T ^REpft

fwi ?hTtft 11

4ftRft*nft 3«T: ?«IRTRTftRtETcT

sarftar 3<rf7|ft^iT5r3^iT?f

ki ftft grtgftfa^niR n

He may be worshipped thrice a day. In the morning the lord
is surrounded by the cowherd damsels ; plays the flute and grazes
the cows. In mid-day he is under a celestial tree surrounded by
sages and celestials. In the evening he is in the Vrndavan garden
performing the Rasa dance with damsels. Thus he may be wors-
hipped in different ways.

54

l&nnattvagurudevapaddhati

(35) The section is devoted to Nrharimantra. The hymn
praises the incarnation ofVispu as Narasimha. Another aspect
of the god is named as Patalanarasimna. The form of the god for
meditation is given as follows :

ifttrogPre^T^f Rirato i

falT'RW 1

t^fs?Rwa)?4T sm^Tspprf^w n

The worship of Narasimha is beneficial to all. Numerous are
the benefits for the devotee. Patalanarasimha is just another
aspect of the god. The god may be represented in a painting for
worship. Here the god is conceived as the destroyer of Hiranya-
kasipu. On his body the blood and the intestines of the demon
are to be noticed. While two of his hands are engaged in holding
the body of the demon, the other six hands carry different
weapons. The gods pleased by his action of destroying the
demon attend on him enlogising his qualities. Ekaksaramantra
relating to Nrsimha is also very powerful. It destroys the sin of
humans acquired even in previous births. Here (he god may be
drawn in a canvas or carved as an idol having only four hands.

(36) Mahavaraha and Varahaikaksara are the two Mantras
dealt with in this section. The differecce between the two is very
little. The form of the god is described as follows :

spTSTRfRRJIW I

.^fsf it

<far?rcpf Rfaq ?>tucwt srqrftw n
srfcWTfe'j w II

Mantrapada

55

The Mantra is useful for acquiring wisdom and poetic talent
in addition to various other benefits.

(37) The worship of Sudarsana, the disc of Vi$nu is detailed
in this section. A superhuman form is given for the purpose of
meditation.

The benefits of the hymn are many. The Sadbaka will
acquire even superhuman powers. The prowess of the hymn is
described as extraordinary. It often assumes the form of a terrible
demoness especially when it embarks on an act of destruction.
Flame of fire emerges from the mouth of this hideous feminine
form. Dark limbs and burning eyes characterise it.

For the benefit of the common man a Sudarsanayantra also is
described. This amulet will bring good fortune for those who
wear it.

(38) Trailokyamohanamantra forms the topic of the section.
Vi§nu is the form of Vamana conquered all the three worlds with
his three steps and redeemed it from Mahabali. Hence Vamana
is the deity worshipped in this hymn. As a preliminary rite,
Vi?qm himself is to be propitiated. The form of Vamana is
described as follows :

Numerous benefits are described for the sake of the Sadhaka. He
is to perform the rites depending on the nature of nis desire.

(39) The section is entitled Vijapratikara since it gives
mantras to counter the effects of poison from snake bites. The
last stanza summarises the contents as follows ;

“I'M*! I

fsrsrm 11

f nr I

56

Isdnasivagurudevapaddhati

^m>;nrateTf5r i

snHTfr ^5r qtfacnffT fawNiifa u

Serpents belong to four categories— Brahmana, K§atriya, Vaisya
and §Qdra. Their nature, places where they live, the reason for
their bite etc., are described here. All cases of snake bites can-
not be treated. Only after identifying the nature from the circum-
stances one should try to treat the victims. It is said :

crm wic^r firte n

It is believed that snakes have two hundred teeth out of
which fortynine inject poison. The seriousness of the bite
depends upon the number of teeth pressed in the bite. There are
nine Vi$avegas, viz.

fi<HTi tt nsnrjfw ^rrr^t *rw eret it

The physician should ascertain the condition depending on the
omens. The messenger himself suggests the condition of the
victim by his dress, appearance, emotions and actions befitting
the occasion.

The message itself is suggestive. The number of syllabes in the
messages may be taken as indicative of the nature of poison.
Other omens are also described. Since Garuda is the enemy of
snakes, his worship is essential. His form is given in a stanza as
follows :

f^Rt# ^nfrr II

The author also speaks of Amrtakalas and Visakalas which
increase and decrease respectively in the first half and dark half of
the lunor month. These are located in the different parts of the
body as noted in the stanza cited.

Mantrapada

51

cT«TT STH* ^ n^f <RT>

Rpfft <J Wt ^5t: I

?r^% ^«rfa 'jt'TSTfafa'T sffatT^mWT ^T

ijsrfa' sr§T f^^gferidir^tf^TT^ u

By pressing the Amrtakala in a snake bitten body the poison
becomes ineffective and by massaging the Vi$akala the poison can
be controlled from spreading to other regions.

(40) Treatment of the poison of different snakes and insects
forms the subject of this section. Poisons injected by a hooded
serpent ; Mamjoli, Rajila and other varieties of snakes, scorpion,
rat, spider, mad dog, ants and other insects are defined and mode
of treatment suggested. Appropriate medicines are prescribed
giving details of the herbs. Mantras are also prescribed for the
purpose. It is clear that the author has consulted many treatises
dealing with toxicology in giving shape to the section. He has
admitted his indebtedness as follows :

fatjprq; ti

(41) The section deals with Balacikitsa, the treatment of
children. Babies are troubled by different evil demons causing
convulsions, fever etc. There are various authorities on the
subject. But two lines of treatment are popularly known.
Khadgaravana and Narayaijiya are the two lines adopted here.

cPT stmfafacfrmT: stprt srgtn ii

nswifapT i

JnTPTofHtftRT 1 1

According to the system of Khadgaravana a new bom child is
often affected by evil demons. For the first three days a parti-
cular demon seizes the child. During the next three days it is
another demon. Thus after every unit of three days upto thirty-
six days demons of various nomenclature and propensity continue
to trouble the child. The names of the demons that trouble the
child are given as : Nanda, Sunanda, Putana, Mukhamandika,

58 IsanaSivagurudevapaddhati

Vilala, Sakunika, Suskangi, Jrmbhika, Anjika, Revati, §ila and
Pdakadahajvara.

These demonic forces trouble children up to the age of twelve,
sixteen or seventeen according to different authorities. A doll
made of mud resembling the size and shape of the child affected
by the demon is to be made and placed in a plantain leaf. Using
particular Mantras Khadgaravana is to be propitiated to ward
off the evil effects from the child

According to a different authority quoted the names of the
demonic forces arc : PapinI, Bhlsani, Jhantali, Kakoli, Simhika,

Phatkarl, Muktakcsi, DandinI, Mahamahisi and Rodini.

These affect the child during the first ten days. Then after
every month a particular demon is likely to cause troubles. The
sequence of the evil force after every month is as follows : Putana,
Makula, GomukhI, Pingala, Hamsika, Pankaja, Sitala, Yamuna,
Kumbhakarnl, Tapasi, RaksasI and Capala. Every year a new
evil force may cause trouble. These forces are named in annual
sequence as foliows : Yatana, Rodini, Cataka, Cancala, DhavanI,
Yamuna, JatavedasI, KalinI, Kala hamsi, DevadutI, Palita,
Vayavi, Yaksini, Munjakamukhi, Vanarl, Bandhavati and Kumari.

All these forces are to be propitiated by offering oblations.
Various deities are to be invoked to protect the different parts of
the child. For instance :

?ffrT qfs^ir qrcra, 1 1

^qfa^rn aqr qinfr: i

qreri^r fwi: qn*5T: n

The various ailments caused by the evil forces during parti-
cular stages of childhood are also enumerated in detail.

(42) The section is devoted to Grahace?(a— the symptoms of
people seized by evil demonic forces. Eighteen such forces are
enumerated.

fq?r t |$ enrcr: i

stsnqr fawn: fqjTT^WciT: u

Mantrapada

In addition, spirits like Unmada, Apasmara and Brahmaraksasa
also seize people, desirous of being propitiated by oblations or
of a having sexual enjoyment with the victims or with an intent
to kill them. They are either quiet are cruel in their disposition.
Only people of certain conditions are seized by such evil forces.
Those who are angry, intoxicated by joy, frightened, lonely,
separated, deprived of belongings and out of their senses are
afflicted. Similarly women in certain situations like pregnant,
nude, in menstural period, lustful, intoxicated by liquor, walking
the streets alone during night, anointed with oil and despised,
become the target. Such people show unnatural actions and
behave strangely. They emulate the actions of other castes, have
convulsions and suffer loss of consciousness etc.

T'f I

r^f^cu^T ^ 11

TO f{F>T r d55Hf 1

Remedial measures like treatment with medicines and
Mantras may be tken only after ascertaining the intention of the
force occupying the body of the patient. When gentle methods
like propitation by oblations fail, cruel and hard measures may
be resorted to. In the second category the clay model of the
person may be pierced, cut into pieces and offered as oblation in
sacrifical fire. The evil forces may be chided, chastised and beaten
up to persuade them to leave the body of the affected person.
It is held :

faster U^TVTTJT II

(41) The section is entirely related to the nature of Lhutab-
adha— demoniac possession and its remedies. Mantras of various
kinds are prescribed for the purpose. They are enumerated as
useful in various cases. Accordingly Mantras like Khadgaravana,
SulinI, Vanadurga, Aghorastra, Sudarsana, Nfsimha, Mantraraja,
Aparajita, Vyomavjapi are efiective in dispelling evils from the

60

lianaiivagurudevapaddhati

body. Some more hymns like Vajragandharl and Mahapasupata
are given. In the last mentioned hymn §iva is to be meditated
upon in the following form.

cf>"Ti SpT

Another aspect of Siva is called Khatfgaravana having five
heads and ten hands holding a number of weapons. The god is
to be worshipped with the following form.

The various objects to be offered as oblations to the demo-
niac spirits include, coocked rice, seasamum, milk, parched rice,
wheat, corns, flowers, twigs of neem, beans, mustard, curd and
flour prepared as a lump. Often an image of the spirit is made
with the lump of flour and it is pierced with sharp weapons
imitating the act of killing the demon. It is often beaten with a
stick to drive away the spirit.

(44) The section deals with Apasmara or epilepsy which is
often considered as a symptom of the possession of evil spirits.
Medicines for oral consumption and for inhaling purposes are
prescribed. Some of the prescriptions are summed up as
follows :

s&sp spfsr 5 qfaup: f^al: qsw

f^sic^T qs^tsrqi rftWrnr i

ingulf *nf%rr

cfcT q'tcf sra pt«tt qfafcf g^iq^wrr^iq ti

^ c N '

(45) The section deals with Jvaradicikitsa— treatment of
fever and other illnesses. Both medicine and Mantra are pres-
cribed. When the affliction occurs on certain days it becomes
incurable. In certain cases the disease will be cured only after
several days. Fever is classified as of eight types :

WFfTSqt ?9P?RTTfsRSt

Mantrapada

61

^TTcTTcT fiTWTrT 4TOKf7 I

^farricrr? ?rraf«rerrc ;n?rc%^faf*Pn»nrr n
s^fam^fwffTfe^cfts^faat ^t: ii

The symptoms of each type are given. The fever is often classi-
fied as Vaisijava or Saiva. Proportion of respective deities with
Mantras and rituals is suggested. Jvara is often personified as a
deity with the following form :

^tr f^N' StfarTPrSTcT |

3trrrr5nn^Tr^Tr^?t? fa^TTfefterr n

Medicines for certain other common diseases are aiso prescribed
along with the symytoms of illness. Invocation of presiding deities
is also suggested by the author.

(46) Miscellaneous diseases and their treatment are des-
cribed in this section along with their remedies. Diseases of the
eye, nose, throat, head, ear etc., are detailed here. The following
stanzas sum up certain prescriptions which are efficacious.

ftnrtf srr?*n

TF*rrq7; i

fa 774 ZTsqTWcT HTfajjfrfpr =7

grfatf <K5n»i ^ 75i77fa 7*rr vtrct 7174147 ii
7*7tSTT747)f77rT 7f7tlt7TlT%g ,I 47tS74T

57741 73, 7, TT 177 771 7t77i7 l

77147? STcTJT 'FT'cT cT^etf*TcT:

«7faratf777777tS5574T *7T*7T7i sTS’J: II

(47 j Abhicara or exorcism is resorted to by people to
destroy their enemies. Magical spells are often employed for
malevalent purposes. Such acts are often called Ksudras. There
are seven types of spells that bring about different effects. There
are enumerated as Stambha, Vidvesa, Uccata, Marana, Bhranti,
Utsadana and Yoga. For effecting these ends, medicines, mantras,
yantras and sacrifices are employed. These may be used against
enemies only.

3r7Tf77TlT: 77^74,17 177T: I

^ 7 k4 K'J*! : II

62

Isanaiivagurudevapaddhati

^H^grnfsfa: i
fa^fqfatfatfr^r sTTTtFTifassfam n

There are certain principles for the employment of evil
spells. It is said that such acts should not be perpetrated against
Brahmins and kings. These may be used to control desperadoes
and villaineous people as an act of self defence. Before perform-
such rites one should protect oneself from bad effects. Once the
result is achieved the remedial rites should be done.

srefsfa ^ fasr^mt: spfa-facT i
arracfTfa'T ^ 'Ti'T^ifT'i «hfas^rs% spffafo; u

srPtTch^T: T«rt w^n 5 i

fas s*r ffa frrfacffa: tf?T STTST: sfat^TTfafa fo?Etrm l|

Dhumavati, a yorrible demoniac spirit is the presiding deity
to be invoked in the dead of the night preferably in a burial
ground. The ghastly form of the spirit is described as follows :

TtRTOr ^rffT^faw I

jRrfasnrcpTT «t;praT|&T3n^iT
TPTT? STTRsff srfcR^faa^T II

The deity resembles a witch specially on the broom in the hand.
Another deity to be invoked in this connection is Bhairava form
of §iva with ten hands holding different weapons. In this aspect
Siva appears in a terrible form with a body like dark cloud,
reddish hair, wearing the skin of a tiger and serpents entwinning
his arms. In other words he appears as an embodiment of anger.

Yama, the god of death, is often invoked in this connection.
Yamamantra is employed for this purpose. Other mantras like
Aghorastra and Nrsimha are also used for exorcising evil spirits.
Precautions against exorcism also are suggested.

(481 Subjugation by enchantment is often resorted to by
people to gain their ends. Hence Mantras for this purpose are
prescribed in Tantric texts. Lavariamantra is employed for this
puapose. Bhadrakail is the presiding deity of this spell. Others
consider Agni as the diety.

Mantra pH da

63

The following stanzas describe the form of Bhadrakali and Agni
to be meditated upon by the Sadhaka in using the Mantra.

fasn ^ fairer?

tfain grfaimT n

imt: ^ 5Tfact 3T?T*fa ^ I

o

srt<fe<r : n

There are some Mantras used for enchantising. Mahcndra,
Manmatha, Vidya, and Nityakhnna are effective for this pur-
pose. There are certain preparations in the form ot ink and
ointment to achieve this end. It is said by applying the ink on
the eyes, the sadhaka will be able to achieve his desires like
getting hidden treasures, attracting ladies for carnal pleasures etc.

(49) In this section medical treatment of cows forms the
subject. Mantras are also prescribed for the same. Diseases of
the cows and their remedies are enumerated. Some of the diseases
and their treatment are noted as follows :

^ qfcf 1 1

tfYt fqre^T fa^TTT qT5T^ I

*rt 5 ifta# ^cr$r*iTff n

Mantras may be written on leaves or metal plates to be tied on
the neck of the cows to ward off evil effects and diseases. Such
amulets may be tied to cowsheds also for their protection.

(50) The section deals with different substances and their
modifications due to chemical and other reactions. The pre-
paration of asafoetida, camphor, musk and camphor oil are
mentioned. Melting agents of different metals are enumerated
with their modes of preparation.

(51) In this section certain preparations for amusement are
suggested. Methods to cause delusion are prescribed for the
amusement of the people. A wide variety of jugglery is noted here.
Some of the interesting items may be noted here.

5 mim fasrR § 1

^ farnqr *rsqr^f st ii

64

Isanasivagurudevapaddhati

3t»tPrt 5 mfacf ?|m>s3^rfnr i

^TTWfttfs^ %?T foTT II

The method to see the sun with his chariot is given in the first
stanza while in the second the means to visualise stars during
day time are mentioned Effecting invisibility is another trick.
By chewing certain leaves one would be able to withstand pain or
heat. The application of certain preparations on hands and legs
would prevent burning eifects of fire. One can save oneself from
the effects of poison by taking some specially prepared pills.

Often antidotes are also noted to cancel the effects of delu-
sion. Several interesting items are mentioned in this chapter for
the amusement of people. People will be astonished to see many
unnatural scenes and effects.

(52) In this section the rites to ensure victory in a battle are
detailed. In the age of Kali one cannot avoid struggle and hence
it is necessary to deal with the subject. Naturally the author
finds justification in discussing this useful topic.

One who desires victory must know the auguries which are
connected with five birds. Each of the five birds are related to
certain syllables and they respectively represent the five stages of
a king like childhood, youth, kingship, old age and death. Enjoy-
ment, march for victory, ruling the kingdom, rest in retirement
and passing away at the end of life are the five activities. The
five birds, the five stages of life and the five activities are interrela-
ted. Hence it is desirable to look for good omens at every stage
of life.

SRpf STH ^ T*r I

rpristtst’ n

One should proceed for battle carefully considering the
auguries. There are certain Mantras which could stupify the
enemy forces. Some Mantras would protect the soldier from
wounds caused by swords and arrows. Another hymn would
prevent the loss of blood from toe wound. Before going to the
warfront one should consult the horoscope to determine the span
of life. If his life span is short he should divide his wealth and

Mantrapada

65

properties among his family members, perform auspicious rites
and worship tutelary deities. If he has a long span of life he
should take care to protect his limbs with armours and shields.
It is stated :

reiser i

TOWTf: STEreHeT: II

ItaijptsT strata sftro amfifftr: n
f^T spt yinfa ^ i

Depending on the omens it is possible to ascertain the span
of life. If the warrior perceives golden castles in the air he would
die within a year. Seeing of golden trees, distorted form in mirror
etc., would suggest that he would die in a month. The sight of
the shadow of a man in the sky portents a life span of only six
months. Loss of sight, smell etc., would suggest that his death is
nearing. Such a person should prepare for Mahaprasthana —
departure from the world, after sharing his wealth and doing
auspicious rites for the well-being in life after death.

On the other hand an unhealthy man should take care to
rejuve n ate his limbs by drinking elixir and using tonics. Several
means for longevity are prescribed. For this both medicines
and Mantras are useful. Before taking the tonics purgatives
should be taken to clear the bowels. Some of the tonics would
restore youth, prevent graying and baldness.

The following are certain observations.

*r«T*r<T i

SflTTETTSTl 3TTT *TPT II

The first part of the treatise consisting of Samanyap3da and
Mantrapada comes to an end with this section. The author sums
up the contents of the section in the final stanza of the first part
as follows :

fcRcf rr^fera-prf^ipn f^ra^fadi: i

o

tstto ^nrart *B*n—

^ *rsrt ^ ^ trafiRPf n

66

Isansivagurudevapaddhati

hi. kriyapAda

The second part of the work begins with Kriyapada which
consists of sixty-four Patalas. As suggested by the title it deals
with the ritualistic aspect of the Mantras enunciated in the
previous part.

(1) The first Patala deals with Sivasadbhava, Agamaprama-
pya, Tattvamatrka and Vastunirdesa.

The existence of Siva as the supreme power is the main
thesis of the section. It is Siva who enunciated the main
principles of virtue. He is not subjected to the power of Maya.
He is the root cause of the universe both for sustenance and
destruction and is the abject of the means of knowledge like
Pratyaksa, Anumana and Agama. It can be definitely proved that
there is one force called Siva as the agent who is different from
all other forces. It is said :

bpttP? 1 1

fsre: ^ i

3T?c^: % fspl: II

iftf^srch^Tfr: n

The author shows that various schools of thought like Vaisesika
Samkhya, Vedanta, Carvaka and Jaina would have to accept the
existence of Siva as the primordial cause of the universe.

Now the reliability of Agamas is established. Siva himself
proclaimed these Agamas which are mainly classified as Para and
Apara. Under the first category called Para there are twenty-
eight Agamas designated as Sivajnanabheda. There are ten
Agamas beginning with Kamika and eighteen beginning with
Vijaya. These together make twenty eight. The second category
Apara consists of fourteen. There are ten beginning with
Rgveda and four beginning with MImamsa. Both of them to-
gether make fourteen. This second category is often called
Pasujfianabheda as agent Sivajnanabheda. The following passages
tn ay be noted.

Kriyapada

67

7 fopf: 57^7*J77T775§ 77m: I

apjj^onfa ff 777 7 l 77 >«Tsrf 7 s^ 11

77: 77Tf7f7f7a77T77: 7177177: I

3T777f7 %71?f 5T77: 57g7fl777: II

?77tf^5rfHE77 7^R77TT9T^: II

From this it is known that Siva gave rise to two kinds of Agamas,
Para called Sivajnana and Apara Pasujnana. The following
stanzas enumerate the twenty eight types of Saivagamas known as
Sivajnana.

77T7757 77T: 57: 777 4>lf74iI77: I

■o

77?7P7T79rf7STr $171: 57f777177: II

77f77j 7V7Tf7?c77777F7f77 77T I
7l*7 §77 5TpT =777^717 77777 7 n II
fiT7775PTT77Tf7 7*7T^7 57 77T7 I

N

f777 77 f7:97T7 7>57Y7 71779777 II

> N

3TF%7 §7f7*7 7 5717*7777: 777 I
7*177 7Tf7 77 f7T77 7f*77 77T 1 1
7fS5TT7 71775 f75 TTTTTfTTj 77: I
SpfarftcT 7 f777 7177 %e7-J7)7T7 I
757717771^7 7f7P>7G7r777 ff II

There are varieties and sub-varieties for these Tantras which are
many. The twentyeight Tantras mentioned «n the above stanaza
are as follows : (1) Kamika, (2) Yogaja, (3) Acintya, (4)
Karana, 15) Ajita, (61 Dlpta, (7) Suksma, (8) Sahasra, (9)
Amsumadbheda, (10) Suprabheda, (II) Vijaya, (12) Nissvasa,
(13) Prodgita, (14) Paramesvara, (15) Agneya, (16) Mukhabimba,
(17) Svayambhuva, (18) Raurava, (19) Makuta, (20) Kirana,
(21), Lambita, 122) Candrajfiana, (23’> Vtrabhadra, 124) Siddha,
(25) Santanika, 126) Sarvodgita, (27) Vimala and 128) Vatula.

Quoting the authority of Svayambhuva the author says that there
are some more called Pasupata, Vakula and Somatantra.

77: #5®T77T^7 7*7' 7T777' 77T I

o >c o

71f7 7)77^7' 7 3PTT7 77^1577: II
The enumeration of Apara category is as follows ;

68

Tsdnsivagurudevapaddhati

sr'TTPTiT^sf'T sr«nft ssisn r.h: i
hr t»H ^ ii

fsreu *fr> =h RTfaniR h i

cTcft RnFTW ^PT HST II

HtHtHT RTHHtR - H •TTTif RfH^T ^ I
f| fsr^n^i ii

The above mentioned Vidyas divide themselves into sub-varieties
as the different Sakhas of the Vedas, Samhitas and Sastras. The
author states that some people may not agree with this idea that
the Vedas originated from the mouth of Siva. He does not
believe the idea that the Vedas are Apauruseya. On the other
hand they must have orginated from an intelligent person who
must be reliable also. Otherwise nobody would accept them.
Hence Siva whose reliability is never doubted must be the author
of the Vedas and Samitas. He states :

3R %f^T I

3I5TTHTR Htp% HR II

II

HH^rtRPTtHR I

3PTT c H'Rf t H>?H ^ HHfHH 1 1

ftfT^H STHHtsftHHT: I

HH SRIW sfRH HHR^ II

In holding this view the author follows the tenets of the Svayam-
bhuvatantra. He also quotes various Smrtis and Purapas in
support of the above position taken by him. It is said :

’RH: HRT H ff I

o

As already noted in the Samanyapada of the treatise the
author enumerates sixteen vowels and fifty consonants. He states
that there are thirtysix Tattvas. The word Tattva is derived in
the sense “that which survives space and time till deluge . The
following definitions make the Idea clear.

69

Kriyapacto

( 1 ) <TW I

HRct' ^ cRt' 3FT HFFTW ^ ^T5T5r-' II

(2) rrwnftfcr trat faf: 1

fFF# %?Tcfr oiflfe: ?Fa<TR ^ ^PT5TcT: II

( 3 ) snsFR ifftrofa tmr tftwTfa g^Ftn^ i

^RTFER ^ SlftWJTfwj 5F3R II

The first definition is given by IsanaSiva while the other two
are given respectively in the treatises called Tattvasiddhi and
Tattvaprakasa. The openir g section of the Kriyapada is con-
cluded with the following stanza reiterating the existence of
§iva.

gw *Tt>HTteT'fi?Rt faww wit gat: 1

WTRR>mmmT^Hr^RR'JT: I

^sarf^wat f^5f5T'^RF W: fa*T —

o

a fanfare: II

(2) According to Saivagamas there are six categories called
Pa$u, Pasa, Pati, Sakti, Vicara and Kriyacarya. Saiva texts like
Matanga, Para, Kirana, Varupa Ramakantha, Brhatkalottara,
and Paramesvara explain these concepts in detail. It is said :

q-g: qm: <rfa: 9rfwfa*m?%fa qsRETT t

cRT«rf: w: fojtrwf ^st sfcrmTrtfon 11

The author then proceeds to discuss each of these concepts. Be-
fore establishing the Tantric position he considers the views of
Bauddha, Samkhya, Jaiminiya, Naiyayika and Vaiyakarapa. He
states his own view as follows.

h Prf^jft srsnr^ffar: 1

^ fft^cmr rt:

Set: 11

m g frfsRcRR TTPcr:

rr Tf^nr: FR'RrFPTtgvh 1
3«nfq fRrtfefa^r f**Ft

70 Isansivagurudevapaddhati

Other Saiva texts also are quoted by him and they also more or
less agree with his views.

Then the concept of Pasa sometimes called Varunapasa is
discussed. A threefold division into Mala, Maya and Karma is
attempted.

qsr ^ mmvw m «f***nr i

mtoiwf Wfinrs 11

Mala is defined as :

mm, u

Accordingly Mala is a form of ignorance. A feeling of attach-
ment and wrong cognition are its characteristics. Maya stands
for the affection of Tattvas and it is defined as follows :

fsTcq^rr i

q*qt ^iflTWRPffaT: II

Karma is classified into two categories, the meritorious and the
result of the sinful activities. Again these are of three types,
mental, caused by words and physical.

qjjrffa =q *qra fifatJ fcfsri^

ft * fm* m, Sfin;

^ snftrfafd 3>ipJT n

Pati is identical with the supreme power Siva who is omnis-
cient, free and always contented. He is omnipresent and beyond
the principles of Tantra. His prowess could not be measured.

< Tfa?5 9T5: ftra t?*T I

Saktivicara considers the personification of Siva’s prowess
as capable of giving everything. It is like the lustre of a lamp.
According to some authority this Sakti is of sixteen kinds. These
powers have certain qualities which represent different aspects of

Kriyapada

71

creation, sustenance and destruction Though Siva himself is with-
out an attribute he assumes these powers for sake of the universe.
Thus he possesses the qualities of Iccha, Jfiana and Kriya.

fa^FT srfw: Mr: i

5FFT £t7T<T 5 fSRTSfa^l 5T*T l|

eTc%sr rn %5^*rfafcr ^r *#: arm i

^$Tfa*nsrR*Fft fa^<?T fa?m jjt: tftsw ^ 5if^ ; n
Vicara is the deliberation over the twenty six ways of the world.
These ways are dependent on the actions of Puru$a.

rrefasrfaqf fasrrafaer' ^ cTc^pfrt: i

> o e >3

rrenfa T^Tf^ftf^cTRi tffafefa n

Kriyacarya deals with Nitya, Naimittika and Kamya types of
religious rites.

faftfa ^ FTlfrf |

rr ?renfa qsfa: n

The section is concluded with a statement that these six categories
are the essence of Saivatantra and that properly pursued they
would yield results as in the case of a celestial tree. In this
virtuous action is of paramount importance.

(3) The section deals with the daily rites of a religious-
minded man. Bathing in the morning, smearing of ashes, per-
formance of morning, noon and evening prayers, and offering the
libations of water to the manes form the daily routine.

The daily routine starts with the clearing of the bowels,
washing the face, cleaning the teeth and taking the morning bath.
For bathing a river is always preferred. Recitation of
Aghamarsapa hymn will wash away the sin as the salt melts in
water.

*T«TT JlM HSIT fa*fa ^FTf'T I

am ^M'wfanitsiprt f?rcm sntalfa fafasFR n
At the time of bath Acamana or sipping water is considered
auspicious. This must precede the prayers. The sanctitity of this
is explained as follows :

jtffa fafaifam fesrfafa sp^cr i
fa: 'fan a«tr i

n

Isaniivugurudevapaddhati

3nxf«T

fj: m«r4 E T5 ; ff f ra'5^T'- II

The prayers at the three junctures of the day should be with
Mantras. The sun is to be worshipped in all the three junctures
contemplating his power Savitri in different forms. This prowess
of the sun assumes divergent forms at morning, noon and evening.
Hence three separate forms to be meditated upon are given as
follows to be worshipped depending upon the time.

sum? tjsnrsppff 'J^SJTT 5 ^srr

n«s3r wzvft: ii
wcT'WtTf^mT * 1 * 5 *$ 5SJRT
Welt ^WclT m JF*' <aT5f»TVrTt I

gjrl^T II

WT^rt tsTS^I ff VJvi POT^WiTT ®M 1 W •q qfrC’CWt i

inM qf^a^^r nmgfrt f^riftr n

Presenting libations of water to the manes of the departed
ancestors is an obligatory ceremony. Similarly libation of
water should be offered to the ten quarters of the earth, namely
the eight quarters plus sky and ground. The regents of the
quarters also should be propitiated. It is ordained, that such
performances are capable of removing all kinds of sins. While
offering libations the lords of the respective quarters should be
meditated upon and eulogised using Mantras.

Agneyasnana, the purification of the limbs by smearing ashes
over the body also is ordained after taking bath in water. Ashes
from the wildfire or burnt cowdung may be used for this. Those
who are afflicted with diseases are prohibited from bathing in
water. They have to purify themselves by smearing ashes which
would be beneficial to their health.

STTT*T STMT qm fc^T qs^TKpPTT^er I
tTcj- cPqmcqT fTIrftSfflftr fq^STW: 1 1

Kriyap&da

Ttnrtmsmr, «rt ii

ari^m^r fwsnpnr ^ <fti

anferr vtftnn *TTTF%Trrffer|'iPT n
The importance of performing the daily rituals is stressed in the
concluding stanza of the section as follows :

H^rrfeasra^ffTfefa fefafaffT Terr? ^4^

tfacF* STTfaf ^f«TT faf^TT rftPTT =* I

fprfin %fe?f ^fe ^

fAffigtvfiRf ^qfnT *#wr: n

(4) The section is devoted to the purification of body and
mind. The first one is easily done by taking bath. For the
second Yogic pi acticcs are necessary. Concentration of mind is
essential for this. Only after performing this kind of dual puri-
fication one becomes eligible for meditation, chanting of Mantras
etc. The section begins thus :

spjjrq- 9T*sr’ $rf5F§nJ3?rat I

fansfe rfe strife n

This kind of purification is useful for retaining health and
avoiding ailments. The final staDza of the section exhorts people
purify themselves.

srffc gfirefirW: T4<=r «WRnf :
fefeafefcTf

sfefa tr^rfe^r at factrotsfir 11

(5) The section deals with Upacaras or articles of worship.
The worship is of tnree kinds Jyes{ha, Madhyama and Adhama
depending on the number of items employed. The Sadhaka can
choose for himself the particular mode in accordance with his
wish or capability. Accordingly in the first type, sixteen modes
are enumerated. In the second type the number is reduced to
ten while in the third only five items arc included. The following
stanzas give the respective items giving sixteen, ten and five modes
of worship.

74

Isansivagurudevapaddhati

3rT*nTT^Tf|fT T E4ffaT TTgTTT^iTRt^lT I

flTft'TT^' ?PTT SHH q*FTmwfc ^ II

cisfl sjtT I

atfnpppf 5PTC*l>Tft ^rf3irem'T'»PT II

sfaqtssr ^m: ^pttcrt: 1

qT?msq rfqtq-TTT: I

tR-ftafa^TTfa' JPT^R?^ ?r ?9T II
qeqqiqt 5 ^PTigi^RT: SR^fiRTT: I

Ji;sj 5 PT aq^Tt falsf q^qfcg^'rqRT: qifa^s 11

A sana is the pedastal on which the deity is seated. It stands for the
location or seat in which the idol is fixed.

3UOTT> ^TcTTqT: ^^T^ftRTf^TR <pnt I

qTcfafa?q?q ftre?crFrrem?r siqr sr^cnr n

Avahana is the invocation of the deity in idol or other substances.
It can be conception also where a visible form is not installed. By
this the deity is persuaded to be present to partake of the oblations.
There are five ingredients for this invocation. They are respectively
called Sthapana, Sannidhiipana, Sannirodha, Amrtikarana and
Avakunjhana each representing different stages of invocation.

RTcT t’qifayfoq 1

arRT^T^tJfnfa RIT't't 1

=q l|

There are two types of oblations conceived as Arghya. It can be
six or eight things in the case of Saiva worship. These become
VHesarghya if the materials are fortified by Mantras before the
actual offering is made. Otherwise they become Samanyarghya.

qygjciTTSTflf sp ^ gqRqnr I

fSTTStafafTT Jpg: jccf qgrcraT I

Srft ^rei^pparfWT: srq fasrgtfani ||

Padya is the sanctified water given to the deity for ceremonial
washing of the feet. It is also used for sipping when purified by

Kriyapada ^5

Mantras. Ceremonial bathing of the idol is necessary. After
removing the previous day’s garland etc., oil is to be applied on the
idol At the time of bathing, this oil is to be removed by the flour
of wheat or beans. When water is poured, there should be the
beating of drums and other musical instruments. After this the
water is to be dried up using fresh clothes. When the deity is con-
cieved in a picture, diagram etc., there is no place for ceremonial
bathing. Then the idol is to be decorated with clothes, ornaments
and garlands. Incenses and lamps should be used for worship.
Cooked food and other items of oblations must be offered to the
deity every day.

The number of Upacaras differ according to different authori-
ties. Some consider that there should be twenty-five or thirtysix
modes of worship. Saiva tantras prescribe details for these items.
The section is concluded with the following observation.

sfcr sfesiT:

Rtm W trifaHT*!* II

(6) There are six major aspects for the rituals. They are
Mantra, Mudra, Kunda, Mandate, Dravya and Sadbaka. The
presence of these is essential for a Tantric rite. It is said :

3T^f; sure fw*TT: sttsfe-

sfouTerrfcr:

In the Tantric system Mantra is most important for worship.
The word Mantra has two aspects, Manana-medition and Trapa-
protection. It is held :

ipr rtt? n

jp^qr a-otsfadHHfHT'qaFq'nV 'i

16

liansivagurudevapaddhati

The Pranava is considered as Mulamantra which represents Sabda-
brahma. The fifty consonants are identified with the Jimbs of
goddess Sakti. She is considered as Lipidevata whose form is to be
meditated upon by the Sadhaka.

3PPR?^TC|^R>s«f qqiR't fsFgqiqqpT II
^rtw: sRrqlffq im: i

q^nqRcrosqT m qraq;T q-RRqft n

The conception of Lipidevata is as follows :

gsTst^qsfeq; rar sTRqTfsreKft

f ?qTqi5rTfqq|T qfqt g! Hw i

tr# qr fqfq^qcfRgqqciT 5 pqr?RT?r^frqr 1 1

It is stated that Certain words are to be suffixed to Mantras ending
in dative cases. Such words are listed as follows :

qq: ftt^t qqs qyq f eftqs ra q strew: i

q't^qr rr«TT^>RiT n

Other words that are suffixed to Mantras include : vidmahe,
dhtmahi, pracodayat etc. These words are to be used appropriately
depending on the Mantra. They should not be arbitrarily used by
the Sadhaka.

(7) This section deals with Mudras which are certain ceremo-
nial poses of hands employing symbolic positions of fingers. In
Saivagamas the essentiality of the poses is stressed for performing
worship. For the worship of the sun six poses are suggested
while in the worship of Siva ten or more poses of fingers are
enumerated.

gsr: facFqsrfasr qifVr: SffesJT I

T? fwsrqq qsqm q«fpj qqr: II

The poses for sun worship are enumerated as six. They are :
Padma, Bimba, Nisjhura, Govrsa, Dhenu and Trasani. There are
only slight variations between different poses. The following
stanzas prescribe the six poses mentioned above.

Kriyapada

77

'TT' I Tt STlfarft I

q^rri^q #q *m*wqr qsnfj^T farsrewi § 337 n

sn^WrT ?qicT I

33*rn|?G£ ?ftf | qrqT?qpcqt gq^r a^rweqq qtq'mqi 11
3f^;qqfaa?rqi^^qqT^?a3fa^fl^aqsq*n* 1

sq^^s^q ^q^Tfaq^fa^T^diir wfa ff 11

are=rT qfspq^tq 1

cRT^T qPRI*raT3*T^ «t%?r II

To these six Mudras four more are added for the worship of S va.
They are : Mahamudra, Avahanamudra (also called Sthapani)
SannidhapanI and Vandanl. There is only a slight difference
between Ni$thura and SannidhapanI. A few more poses for the
propitiation of Siva are enumerated as Kalakarni, Ve$(italinga
(which is identified with Dhenumudra) and Paftcamukhl. According
to a different conception five poses of fingers are given. They are
called Sakti, Sula, Dravya, Samharinl and Ksamapafli.

(8) This section deals with various types of sacrificial pits for
offering oblations and Tantric diagrams of various colours and
sizes. The sacrificial pit is to be dug in the ground to kindle the
sacred fire in which oblations are to be offered. Eight types of
pits are enumerated depending on their shape, The size can be
fixed accordingly. The varieties given are as follows :

5T5TFT xr^srm?iq?q?«t'TT' ** cT*nsNf5*I I
erg?! fWivf cqfq fttci 11

It can be of the shape of Caturaira-square, Asvatthapatra like a
leaf of the fig tree, Ardhacandra-cresent-shaped, Trikona- triangular
Vartula-circular, Satkon aka-hex angular, Padama-like a lotus flower,
and A?iakona octagon. 7 he standard measurements for each type
are given. But a bigger size also is permitted provided the propor-
tions are kept accordingly. Descriptions of some of these sacrificial
altars may be noted here. The one called Asvatthapatra is defined
as follows :

fpjrrqrq; 1

78

Isansivagurudevapaddhati

7S7T?P : 7T7 7>' , IT7r7>7f7 7'<d: Tfapfl:

$7 ctt< 77?7 iftPTsrf^mf'T *rt7 f^*r^c«mJT n

The triangular altar is described in the following stanza.

7?ro 77fari smnrnraK «rf|:

fsrc^r fesr Tfa^t i

FTT7T ST'Ftf 77t?7 7T7?7T^S7 f777

fsTt^TT snrfg 77 f'j# i|

The variety called Sadasra or hexangular has the following
features.

TTftJRT 7^577 TraWTWWTfTrT #77>Vr

7 E 7 7*777 $7 77f7f 5 TTtfgfjRTT 5 71^f I
7c7R*cT7 JTcRTTRPTg ETCSfc^TfeRTRr q ^7

77^77 fVj-' sq«r 777fg7 TSSf § fTO* 1 1

The descriptions of other types are also vividly given and the follo-
wing lines indicate the name of the variety.

73 RT 777 a^T 77 p«t i

7f*7c7 777 f'R 757 77 tjsftsnm i
^77717777'^ ?c7T *7T7 7777fk77 II
3TSJ =7*777777* § 0 7 77f7 97777 1 1
f05 *7T7R7m ^f777«T7Wyf5^^77fl'>r: II

These are the shapes prescribed for sacrificial pits where oblations
are offered.

The above varieties are applicable not only to pits for kindling
fire but also to sacred ground where diagrams of flour and other
colours are drawn. Caturasra and other names suggest only the
outward shape of the diagram. But numerous sub-divisions are
made into each of these types. The following stanzas deal with
divisions of the sqaure type

g 7HTK7 S7ROT f77%7 s 57: 1
7773=7:91^=7 TtteSTTT fg^Tcf 7P7 7 *T77 II
Tnoff qsfiR^ tRfasi 7E7^SlS*7 7T?tf I

7^ v 7r7T its =7 7t5r? 7ff*f7 7f*7: 7^/77^77 ThftlT II

Kriyapada

79

^TlWPT II

These stanzas give the numorus divisions of a diagram. Each
of these divisions are to be covered for filled up with powders of
different colours like white, yellow, red, blue, black. The meterials
for making these coloured powders are mentioned as follows :

*Ptonr i

TfT II

9|Pt53rfa^fe<JWSTf?T#: WHP5T WPT I
cftT?^T<3 tJT f UT?f : ^zpTt^rf^T # l

Har;f?rarKmT«Tt 'ffcr^f srawa n
Each of these five colours represents deities. There are specifications
as to what colour is to be put in various places of the Mandala-or
Tantric diagram. All lines should be drawn using white powder.
It is stated:

'Tt^'TT fTT? facIT: H*Tf: I

Tantric diagrams can be made using costly materials also.
Instead of using powders of different colours one can very well fill
the columns of diagram with jewels of the respective, Colours. 1 hus
jewels like pearls, topaz, ruby, Sapphire and emerald could be used
if one is wealthy enough. This is considered more effective than
the ordinary type

ufe fdgTTtPri cf? qoSSTTfr I

§ufa cpcrr t?#: ii

Depending on the designs and colours used in partcular sub-
divisions Tantric diagrams are known under different names. The
varieties mentioned are : Bhadraka, Sarvatobhadra, parvatikanta,
Latalingasamudbhava, Svastikabja, Svastikabhadra and Cakram-
buja The following lines mention the names of some of these
types :

rntT 5 STjfJT |

'TIT'ft^PcT^Trf StraT^^JT |

^TTcT 9TfW?nT 1

*sT<T I

5TT*?? WSTTfa I

> •NO O

^ fsrif ftr^Tfa%!piETi^ ii

80

Is an ii vagurude vapaddha ti

The four sides of the Tantric designs made of flowers of
creepers, fishes, leaves of fig tree, Matulanga (Didima) fruit, lotus
petals etc. 1 he number of designs are many and it is upto the
Sadhaka to decide as to how many should be drawn to create the
desired size. This is implied by the following statement.

3TcT: V i foTHfapT tWT’fiil’JI I

cT^cft STTSTTfa JT*nf*Rm*TII

(9) The section deals with several secrificial materials like ladle,
utensils, sticks for kindling sacred fire, measurements of vessels,
quantity of oblations and the purificatory rites.

Sruva is a long-handled spoon carved out of either Palasa or
Khadira wood. There is circular pit at one end and a long
handle.

3<|vnrf e 5PT 777 M

Arani-the stick to kindle sacrificial fire consists of two pieces,
the upper one and the lower one. Each of them conists of about
six inches in length. The upper one is made of Pippala wood while
the lower one is made of Asvattha wood. The wood to kindle the
fire is to be carefully selected. Sticks such as crooked, without
leaves, slender, worm eaten, broken, too short and partially burnt
should not be used to kindle sacrificial fire. The materials offered
as oblations should be pure and be placed in vessels of gold, silver
or copper according to the circumstances. Their merit also is in
the descending order, gold vessels being the perfect ones. Regarding
the oblations it is said :

sp5TT: i

siM 77 ^'mrT.cr 7777 77 7577

5fit7T77 77777 7777 *157 777 niffRiq II

That variety of rice which ripens in about sixty days is to be used.
Grains of the Nivara rice may also be accepted. These must be
pure, free of chaff and gravel and pure white. The fresh ghee from
one’s own cow is preferred to that purchased from other sources

Kriyapida

whether it be fresh or old. The melted ghee is of the lowest prefer-
ence. Grains and seasasum seeds used for oblation should be
washed and dried. Honey should be fresh and candied sugar must
be pure and white. The same kind of quality consciousness must
be maintained in the case of vegetable roots and fruits. Purification
of vessels is a must. A gold vessel can be simply washed with
water whereas a copper vessel should be brushed in water mixed
with Tamarind fruit. Cowdung is enough to purify silver vessel
and ashes may be used in the case of brass. A jewel can be purified
by drying in the sunlight or washed in water. An earthen pot gets
purified by fire and a wooden pot is pure if it is fresh hewn. The
following stanzas prescribe purificatory rites.

TT-^fa'TTr sarrfeFHT
% *

qTjTTOTt II

^sq-ffT %'TT'TTRt

iftaatcr i

^rtFt nfwi ^qtgjfvr^imr

In the case of other metals a touch by the hand of smith is enough
to purify. Coir, leather, cloth etc., may be purified by sprinkling
water mixed with ashes. Simple sprinkling is advised to purify
grains, fruits, and sacrificial wood. In the case of people, PranS-
yama is advised for mental purification and bathing etc., for physi-
cal purification. Mantras also purify men and materials. Fire is
purified by sprinkiing water to the accompaniment of the chanting
of hymns. Proper purification will yield untold benefits.

(10) The chief priest or Sadhaka who intends to perform a
religious ceremony or sacrifice has to prepare himself taking a vow.
Technically this preparation is called Dik?a The term is very
significant since it consists of two verbal roots. The first syllable
stands for the root Da meaning to give, bestow, Grant, impart etc.
The second syllable stands for the root Ksi, meaning to destroy,
make an end of, i tc. Hence the word Dlk?a means “that which

82 Isanasivagurudevapaddhati

gives identity with Siva or Sivabhava and destroys the worldly
attachment of the beings”. The priest is to take the vow on an
auspicious day taking into account the day, the star and other
omens.

sftrer znrm ftnmtqt stem ff 'twtist ssm: i

farHrfTSTinfafa ^ qfenismal ipaq* i

w^qfctfaqtfqfa qterm n

The sacrifice is to be conducted in places like the banks of sacred
rivers, temples, cowpen, monastery or one’s own residence. The
land is to be cleared and prepared before erecting the desired sacri-
ficial altar. To the east or west of the place a spot is to be selected
for a ceremony called Ankurarpana, sowing of the seeds or beans
for the protection of the sacrifice and for the well-being of Yaja-
mana-the person who employs the priest to conduct the rite. This
rite must be conducted before all important ceremonies. It may be
performed at an auspicious time before five, seven or nine days of
the actual date of the main function.

its wq| qr i

sfrfsrT qfa qo^qf =q tprcr n

aw 'jqfeftr qf?qqq> qi sfmsr gfqfq# i

tstitpt qarqTqqqsq q^qrefTfqT^Tqfq^q n
f^f^awf'T qtorwTqqrfeq qfqqfqsrt q i

« o

q^qt f jfqq>q*rjqq^q qqfq qr4faaan
sTwqrqfqqqTq a jtwtct qqrqsffk sjq qqq ar i

q^qqsfq gfaa q;q£q a^rrf jfaftrfaasfta n

Three types of vessels are used for the function viz., Palika-a pot
having a height of about twenty inches and a mouth of one-third
part of its girth ; Ghatiki-a bucket having a proportionate height,
girth and mouth ; and Sar iva-a platter or tray. These respetively
represent the deities Visnu, Brahma and Siva. In these vessels filled
with sacreJ water seeds bundled in a piece of cloth should he put
for a day before they are sown. There are fifteen varieties of seeds
selected for the purpose, of which all or ten or five kinds may be

sown as per the nature of the rite. The seeds used in this ceremony
are listed as :

Kriydpdda

83

ffq’qT iTTlflftyTWPTr^f'ft wn u
fsrzr^RnTT^wt i

fa^^cpretSTTfa ^f«RTI ; 5^TT^ # ^ II

After sowing the seeds oblations are to be offered to attendant
deities called Gaoadevatas for seven consecutive nights- These nights
are named as follows after the particular deity entitled for
oblations : Brahmaratra, Bhutaratra, Indraratra, Gandharvaratra,
Yak§aratra. Rxksasaratra and Piiacaratra. They are enumerated
as :

iT^r fasn^T: i

ipJIT 5f5TtT3r: TTTcT a"uH<HtisTcn: 1 1

« '

Oblations differ according to these dieties. Of them PiSaca alone
requires oil and meat as oblations. All others need vegetarian
oblations. According to another view the seven deities to be
worshipped are as follows :

^r: fa^Ttsfa ^ i

?TT*TT r finft SFcRrfr'J II

After these days are over the field is to be surveyed to judge
growth or sprouting of the seed. If the sprouts are black, bent
downwards, redish, stunted or broken, the whole situation is
inauspicious, On the other hand, tall, white, yellow and thickly
grown suggest prosperity and success. Depending on the result
the priest is to perform appropriate rites to ward off evil effects and
to achieve success.

(11) This section enumerates the qualities of the Sadhaka or
priest and his disciples. Almost all Agamas agree in describing the
qualities of the priest. They also point out that people born in
certain regions are not fit to officiate in a sacrifice. Only people
with laudable qualities are considered for the post. Our author
gives his own views as follows :

84

IsanaHvagurudevapaddhat i

fortsczfatjtn

stsunfasrot 11

Most of the texts on Tantra prefer a Brahmin as the priest. But
according to Brhatkalottara any one from the first three castes is
eligible for the position if he satisfies other conditions. It is
stated :

STTfPJTT $rfa*TT 39ITT fqtpi Sia^T: RTcTH I

Similarly authoritie are almost in agreement on the point of
disqualifying people of certain contries beginning with the letter
'Ka\ Eight such regions are identified and named as Kakara$tka :
These regions are mentioned as :

^TKftaT: I

%?TT: ^fwrfirai: II

Some authorities state that priests belong to three classes, Uttama,
Madhyama and Adhama depending upon the regions of their birth.
In the first category the regions included are :

Kuruk$etra, Lata, Ujjayini, Pratis'hana. and Avantl. People of
seven regions, viz., Gauda, Suhma. Taira, Magadha, Kerala,
Kosala and Dasarna belong to the second class. Priests of third
category belong to the regions of Kaluga, Lambaka, Komboja,
Karnataka, Maharastra, Kaccha and Neera. Over and above these
three categories a class of bad priests are enumerated. They are
those belonging to the regions of Kiiftci, Kasmira, Saurastra,
Pandya, Kaveri and Konkana.

In dealing with this important issue regarding the choice of the
priest, the author has quoted the views of many authorities like
Mahendra, Vlra, Pratisthasamuccaya, Yogasivpaddhati, Vijaya,
Mafijari, Svayambhuva, Brahmasambhu, Somasambhu, Matanga,
Ajita, Santanika, Sarvajnanottara Mohavurottara, Para, Vatulottara,
Pauskara, Brhatkalottara and Sivadharma. All these text prescribe a

Kriyapada

a very high standard for the preceptor deailing the fields of know-
ledge in which proficiency is required.

(12) The worship of attendant deities like Navagrahas, Gana-
pati, Dvarapala is essential in propitating the main deity Siva.
Hence a knowledge of their forms and places in the shrine becomes
a must. Each of these deities possesses particular forms, weapons,

etc.

The worship of Navagrahas has its own ancilliaries. For
worshipping Surya-the sun, two doorkeepers called Dvsrapalas
having a fierce form and weapons are to be propitiated. Two
forms consorts of the sun god are called Prabha and Sandhya.
The form of the god to be maditated upon is as follows.

gfSiiTTvft fasas i

qiiT ^rfaST: eft II

Similarly the form of the other deities included in the concept of
the Navagrhas are ennmerated. T hus we have the description of the
of Candra (Moon), Bhumija (Mars) Sasija (Mercury), Dhi§na
(Brhaspati) bhrguja (Sukra) Manda (Saturn), Rahu the dragon’s
head or the eighth planet and Ketu (the dragon’s tail or the 9 th
planet). All these nine planets are concieved as youthful deities
having a shining crown and ornaments. Their worship is essential
for the well-being of the world.

In the temple Siva may be concieved as the main deity. He is
attended by Ganpati and Saras\ati (Vanl;. Nandisa and Mahakala
are the two doorkeepers. Rivers like Gahga and Kalindi assume
the form of beautiful ladies to attend on him. Vastupuru$a-the
demon of the land lies bending his face down and extending his
hands and legs.

The A§tamurti conception also is subjected to worship. The
eight forms of Siva are the five elements-water, fire, air and ether,
the sun and moon and the sacrificing priest. Each of these forms
is described as possessing the form of a deity with all attending
aspects.

Then the seven divine mothers attending on Siva are described
as possessing individual forms. The seven mother deities to be in-
stalled and worshipped are : Brahmi, Mahesvarl, Kaumari,

86

Is anas ivagurudevapaddhati

Vai?navi, AindrI and Camunda. Other objects to be worshipped
include the forms of different weapons like §ula, Gada, Sakti ; and
Astras like Pasupata, and Khadga. Personification of different
principles are also mentioned as describing propitiation.

(13) As a preliminary to the worship of £iva, the sun is to be
worshipped along with other planets. This is to remove the
obstacles in the propitiation of Siva. In this worship of the planets
the usual rites are to be adopted.

The rituals for the worship of £iva are elaborated in this sec-
tion. 1 he idol or Lihga is classified as Sthira immovable and Cala-
movable. These can be made using eight materials and hence
there are eight types of temporary idols. Clay, sand, cake made
of flour, butter, cowdung, fruit, painted picture and cooked rice
form the medium for these varieties.

^T*r ^ nfaim n

Such idols need not be washed, anointed or erected. In such
circumstances the ceremonial bathing is only conceptual and not
actual. The god can be worshipped without the necessity of an idol.
Ground may be converted into an altar for the worships.

1 he worship of the god concieved as having only one face is
known as Ekavarana, which is beneficial to all. The section
concludes with the following remark :

(14) Worship of the god conceived as having five faces is
called Paflcavarana. It is only natural that there will be more
datails for the ritual. The items prescribed for Ekavarana worship
like the propitiation of the sun etc., are common.

The five Avaranas or aspects of the god are enumerated as
follows :

Kriyapada

87

*nftfowm»T 3cfafa^Tfcfa*fa^'ifo ! ^»r II
«r5nfefa wct qs^iT c*n*n«T s*n3<t u

The god possessing five faces has ten hands, three eyes, and
white colour. The five hands on the right side hold respectively
serpent, bell, pose of protection, goad, and noose. The five hands
on the left bear trident, axe, sword, thunderbolt, and fire. He wears
a sacred thread of serpent and a lion cloth made of the skin of a
hyena. He is seated in a lotus and he possesses, the extraordinary
beauty of a sixteen-year-old youth.

qiST tjfsfa’JRft I

ct«rr tot t ^ 1 1

Ancilliary deities to be propitiated in this ritual include the
seven divine mothers, Vlrabhadra, Ganapati, Skanda, the eight
lords of the quarters, ParvatT, Nandlsa, Mahakala, etc.

(15) The section enumerates the proceedings of the daily
sacrifice to be performed according to Saiv<" gamas. Oblations are
to be offered in sacrificial fire which possesses three kinds of tongues
— Sattvika, rajasa and tamasa. The libations may be offered only
after the fire is properly kindled.

fcptl: srsfsrUTqa: I

ip; ii

atspOTt ?T ffctwr i

5P?)<% pisf THfash- n

The fire properly kindled for the Saiva sacrifice is to be concei-
ved as Siva having fire faces and holding weapons in four hands.
Of the seven tongues of the flame one each in the four faces and
three in the central mouth may be conceived. For preliminary rites
like Dik$a, the Sattvika flames are to be kindled. In acts of sorcery
the Tamasa type and for beneficial acts the Rajasa flames are con-

#8 IsanaSivagurudevepaddhati

sidered suitable. These three types consist of seven flames each as
follows :

’TiFTT M frOTTTWT c^«T ^tmr I

^ fasftf^r ^ 5 art spin: i

ftrfTOWt^T: flCcT a^f’rT : II
afa^t 5%cfT ^ftf^ar i

q-nrw ^ fa^T: Traai: n

Only after performing this daily sacrifice that a householder
should partake his food. Before doing this he shall give food to
guests, servants, children, old man, people who are blind and others
in poor circumstances.

(16) Meditation on Siva removes the sin and other blemishes
of the human being. He becomes eligible for $iva-dik§a. This is
twofold ; Sabija— in which ritual and chanting of Mantras are
required ; and Nirbija— without rituals and having the nature of
knowledge. The first is intended for Tantrikas well versed in
Samayacara, while the second is for the benefit of rulers, youngsters,
old and sickly people. Priests are entitled to perform the first type
since they have a right to perform rituals. Since the second type
is in the form of knowledge any aspirant can perform it. It is
said :

*T#3fT I

fafmhq ST *JJcTT II

ftsffaT 5 vT^rt qFrnmredq- •

STTfsmTTt ^ II

fTTsrf r^rq^ltn^i fw Tftrfmrrfeq i

fegkd- ii

ST ^ faWT'KlV ^ 5TFPIWT7T II

There are subdivisions for these Uno types. The first one called
Sabija which has rituals consists of several verieties like Samaya-
dikia, Nirvanadiksa, Sadhakadlksa etc. The second type which is
Nirbija consists of four varieties like CaksusI, Sparsadiksa, Vaciki
and Manas'. Each of these types is defined by the author pointing

kriyapada 89

out its specialities. The ingredients of the first type are summed
up as follows :

«TT?f5ITf5' 3 r?q: SFf*RRrl«ftq: I

WTferc?rc3 fanfeT ‘sftqqfcrcpJTT
jnqft^tT sthtpb ?ntq ^fci ^t'4ct hth 4Y qtsn u

(17) A sixfold path is enunciaied for the benefit of the priest
along with its details. The six ways are called Tattva. Varna,
Mantra, Bhuvana, Pada and Kala. There are thirtysix tattvas.
Vargas stand for Aksaras ; Mantras are eleven including Brahma,
Hrdaya and Mula ; Bhuvana stands for two hundred and twentyfive
places ; Padas are eightyone ; and there are five Kalas such as
Nivrtti, Prati$tha, Vidya, Santi, and Santyatita.

After giving details of some of these aspects the section is con-
cluded with the following stanza.

tnp^neqr Tufa i

q'nV. qs^nn^ otr ii

Thus there are six paths, eleven Mantras, eightyone Padas
thirtysix tattvas, fifty Vargas and five Kalas in Saivagamas.

(18) Nirvanadik$a is explained in this section. This ceremo-
nial vow is defined as follows :

ipt gjgiPcqsqH: 5 U ***B *

fairforeten at sft'RH ii

This ceremony is prescribed for two classes of people. He who
desires Moksa or liberation should take this vow. Similarly it is
also applicable to those who desire worldly prosperity.

The vow is to be taken after the usual daily rituals. There must
be a oreceptor to guide the disciple in this. At the end of the

ceremony of the first day both the preceptor and the disciple sleep

for the night. The ne t morning the preceptor asks the disciple
about the dream which he might have had during his sleep. Dreams
are classified as forboding good or evil effects. They are of seven
types as follows :

90

Iscinasivagurudevapadd 1 ati

srifocf: I

tpapr* ^sp9%fa rit'sr: ?yy: n

So depending on the nature of the dream the preceptor per-
forms further rites to ward off evils and to acquire prosperity. After
performing various rituals to the accompaniment of Mantras tne
preceptor cuts the tuft of the disciple according to specification. The
tuft of the disciple yearning for wordly prosperity may be cut
leaving a length of about twelve inches, whereas in the case of the
one desirous of liberation a length of about eight inches must be left
after cutting. This is symbolic of the detatchment from the worldly
life. After worshipping the god the following prayer shall be made
by the priest :

f*cti ^'TTsrfsrerT ycr: ii

^ q* qicrq i

3n?n^ n

Then Sivacaitanya may be imparted to the disciple according to
specific rituals. The identity of the disciple with Siva is imagined
and the six qualities pertaining to the god may be ascribed to him .
These qualities are enumerated as : Sarvajna, Paritrpta Anadi-
buddha, Svatantra, Aluptasakti and AnantaSakti. This disciple will
be bathed in sanctified water. Now it is time to advise him regar-
ding the eight conventions to be adhered to by the followers of Siva.
These conventions are called Samayacaras. The main features of
these conventions are : ( I ) One should not despise Siva, Saivagamas
and the followers of that system including teachers and priests.
(2) One should not tread on the shadows of Siva temples, idols of
the God and cows bearing his marks. Also one should not share
meals with outcastes who must be kept away. (3) Principles of
of the Saiva tenets, Saivamantras and Tantras should not be caused
to be copied or explained by heretics. (4) One should take one’s
food only after worshipping Siva once, twice or thrice a day. (5)
Heretics, people of the lower caste and sinners should not be per-
mitted to take the religious vow of the system. (6) One should
offer cooked rice and flowers to sacrificial fire and give food and
drinks to guests, beggars old men and others in poor circumstances.
Libations of food may be given to parrots, cows and Candalas. (7)

Kriyapada yi

On the eighth day in a lunar half month one should not cohabit
with ladies, shave the hair and use oil for bath. Taking food in
vessels of bell-metal, eating of fish and meat and drinking of liquor
also are prohibited on that day. (8) On the eight and fourteenth
day of the lunar half month and other auspicious days worship
should be made at holy shrines. Food shall be taken only once
in a day. Service should be rendered to holy men, travellers,
Brahmins servants and those who seek protection.

These are the eight Samayas— or conventions to be scrupulo-
usly followed by devotees, for the attainment of the desired
effects.

(19) Sadhakadiksa— the ceremonial vow to be taken by the
priest of the sacrifice is an important ritual. It is defined as
follows :

^ >•

star m steppi^tt ii

The consecration of the Sadhaka— the priest is a ritual having
many ancilliaries. Only the light disciple can be made a Sadhaka.
Among the rites include the invoking of the eightfold prosperities
like Anima, Mahima etc.

|c<TT fotwi I

3TfbpTT Tff^T 5 * STfcrtq II

^ qfSRsT ^ Set- - I

ii

Once he is proclaimed as a Sadhaka he becomes eligible for
certain official insignias like a bracelet, upper garment or shawl,
umbrella, chowries, slippers, books string of beads, golden vase,
vehicles and other items prescribed for royalty. Naturally the
preceptor who initiates the Sadhaka also becomes eligible for all
these paraphernalia which give him social status.

r?T«rafa^vi sm: l

jpsqr ■qi*n.»llj% II

fllEPP: ll

Thus a disciple becomes a Sadhaka or priest to perform rituals. He

9 2 1'sanaiivagurudevapaddhati

is eligible to consecrate kings, ordinary people and ladies desirous
of getting worldly prosperity.

There is another ritual called Mahabhheka for which an Acarya
or priest becomes eligible. Only an accomplished priest is cor.ce-
crated by this special ritual.

lgfa: I

cftfacfr fafactfa*: I

The priest who intends to perform the Mahabhi$eka— the great
consecration should set out for a pilgrimage. Then he should lead
the life of a hermit for sometime on the banks of a holy river or in
a forest. On his return he should begin the preliminary vows. A
special Mandapa is to be erected and decorated as the venue of the
rite. Conches, potfuls of sacred water, jewels, incenses, flowers,
medicinal herbs, clothes etc., are to be arranged in the hall in their
allotted places. The conches consist of sixteen varieties each known
under a different name. There are eight pots similarly named.
Jewels belong to ten classes. Seeds are of seven kinds.

The priest is ceremonially taken to the hall to the accompani-
ment of music and beating of drums. He is to be taken inside the
hall near the idol of Siva. The following is the form of the prayer
to be made.

11

After the coronation it is his duty to perform his duties which
include initiation of others to his fold, explanation of the Agama
texts, installation of the idols of gods, performance of sacrifices and
chanting of Mantras.

Those who could not afford to perform the Mahabhiseka cere-
mony could conduct a ceremany which is less expensive. This vow
is called Cirnacaryavrata.

Kriyapada

93

(20) This section deals with expiatory ceremonies. It is possi-
ble that many omissions and commissions can occur in the course
of an elaborate ritual. This would result in the loss of virtues.
Atonement becomes necessary.

Many instances where atonement is needed are given and the rites
for the same are enumerated. It is stressed that one should try to
avoid mistakes rather than committing the same and then doing
expiatory rites.

srmfs^rfr 5 qprrot tft spirit i

Some of the situations in which expiation becomes necessary may
be noted as follows. The idol may slip from the hand or pedastal ;
it may be lost or burnt. Things which are classed under the
group Nirmalya may be avoided. These belong to six kinds as
follows :

Clothes, ornament and incenses are Devadravyas. Village temples,
cows bolonging to them etc, are classed as Devaswam. Rice and
other things cooked for the god is called Naivedya. That which is
already offered to the god is Nivedita. Candadravya is that which
is thrown out from the temple precirets. These should not be
touched or used in doing a ritual. Polution from different sources
like the touch of an outcaste etc. necessitates expiation This kind
of atonement can be by way of chanting Mantras over a stipulated
period or a stipulated number of times, fasting, bathing performing
minor rites and so on.

(21) Pavitriiropana, the investing of the image with the sacred
thread every year is a must for the proper fulfilment of the worship.
This is needed to prevent obstacles in the proper performance of
the rituals. If one fails to do this investiture ceremony one has to

3T«T

qtw

5PKJTTTTT Srprfs^Tf fa’ISJT |l

pprfonm: qq qqj- I

94

tianaiivagurwievapaddhati

make atonement. The word Pavitra is used in the sense of sancti-
fying the objects. It is prescribed as follows :

fufa sr^RWWt fn: u
g^pn«RT?rnTT?T n't n fnfa i

h fnfe^ snn'ntrn u

nn mnn^n nprt|f?f 11

It is of two kinds ; Nityapavitra— the one that is put on the idol
every day. It may be made of flowers of Ku?a grass. The other
is called Gandhapavitra made of threads and used in Naimittika
rites. In Krtayuga, this was made using gold, silver or copper. But
in the age of Kali it should be made of cotton threads. In the
absence of threads Ku$a or Munja grass may be made use of. The
length can be four, eight or twelve Ahgulas ( an angula approxi-
mately equals an inch). The number of threads in a Pavitra may
vary from twenty-eight as the maximum, adding ten each to the
types. The benefits of Pavitraropana is summed up as absolute

liberation.

(2 1 ) The worship of the spring season personified as a deity
is important. Vasanta, the spring is regarded as a companion of
Kamadeva The worship is considered to be pleasing to Siva. The
main feature of this vernal festival is the worship of a creeper
called Damana. The reason for the propitiation is narrated by the

author. .

Once Siva was engaged in a penance in the Himalaya moun-
tain. He was attended by his retinues and sages. At that time
the gods tormented by the wicked demon Taraka approached
Brahmr who asked them to unite Parvati with Siva. He convinced
them that only an offspring of PirvatT and Siva could put an end
to their sufferings. Instructed by Indra and other gods Kama went
to the hermitage along with his comoanon Vasanta. The trees
and creepers put forth flowers to help Kama in his efforts of break-
ing the concentration of Siva and to attract him towards Parvati.
Whe Kam i succeeded in his efforts, Siva found out the reason for
the unsteadiness of his mind. Fire blazed forth from his third eye
which became Bhairava and Kama was reduced to ash. Seeing

Kriydpada

95

Bhairava, gods, demons and others became afraid. Siva was pleased
with him and called him by the name Damana since he could
subdue everybody. Then Parvatt who came there along with other
celestials saw the pitiable condition of Rati, the consort of Kama
and took pity on her. Seeing Kama reduced to ash the cursed that
Damana become a creeper of the earth for long. Siva who regained
his mental composure in the company of Parvati took pity on
Damana and gave some boons. He blessed the creeper saying that
those who offer the leaves of the creeper to him in a sacrifice in
spring time as part of the propitiation of Vasanta and Manmatha
would fulfill their desires. Further the same type of worship offered
to Hari, Brahma and other gods will procure similar prosperity.
Those who refuse to perform this worship would be transgressing
the rules of the Saiva system. Thus Siva prescribed rules for the
worship of Damana to be performed in the vernal season.

snmsfssifemti's d u
remfafarf, si fedfar ere 3*: 1

ereT H?ref^f^<TsreT: II

t f# ^sfa ^ ss sms sti ss-^ snsreiferer: i
ssisi^wtsi ssm*i ss 11

sssjs srer si cretsfare fora ffrare*? 1
ssTs srfire ^5 Usmirs 11

This Tantric ceremony is originally prescribed in the treatise
called Svacchandabhairava, but it has been handed down by other
works as well. In dealing with the story of the destruction of Kama
by the fire emanating from the third eye of Siva, our author has
closely followd and even influenced by the Kum^rasambhava of
Kalidasa. He has followed expressions from Kalidasa in epitomis-
ing the episode. This portion forms a fine specimen of poetry of
the highest class.

The ritual is to be performed in the months of spring. The venue
is the garden of Damanaka creepeers and abounding in the Asoka
trees. As a preliminary rite the Asoka tree also deserves worship.

96

lianaiivagurudevapaddhati

Two potfuls of sanctified water is to be placed under the ASoka.
The pot to the right is the seat of Vasanta and the one on left is
for Kama. Vasanta is to be conceived as a youth having golden
colour, flanked on his right by consort Padmavati and on the left

by Kusumavati. Nine deities represent his Sakti or prowess. They

are Ahladini Gandhavati, Surabhi, Malim, Madira, Madayanti,
Rama, Putpavati and Vasanti. The following stanzas give the prayer
and the names of the Saktis.

ffgfffVOTfl! wrwft ^*3 ^ II

srT^cft ^rfq- ?mlr wtr \

ftfTcIHflT: II

Now it is time to worship the Damanaka creeper located in the
garden. The form of Bhairava is to be meditated upon for this.
Kama, the god of love in the form of a youth is to be worshipped.
He holds the arrows of flower on his left lap his consort Rati is
placed. His form is descrided as follows :

x «rt *Rn*ror i i

i|eq-^TT?rtPf^T«t ?SRT 'TTWfl^ftfPt II

The main Saktis of Kama are also to be conceived properly. They
are enumerated as :

ifTfipff afir sftfa ewfaran i

: ta' faafait *ttrY 'fea II

On the next day after the daily routine Damana creepers are
to be collected for the evening rite The creepers are to be put in
a vessel. The vessels, t at of Damanaka, Kama and Vasanta are to
be mounted on an elephant to be taken out as a procession along
the streets of the city to the accompaniment of music, dance, beat-
ing of drums, porasols and chowries-

Kriyapada

97

*Tr37 wwrrrtr ’T^rr? ?tr?f i
'm^rapT '^rfa^JT n

»PPTH'rfe%s%?riT 1 1

N

^PTrpftrr^Tft^PT? |

ars^fc* w tpttct ^rorspnfe*;* n

After procession the vessels are placed near the idol of Siva for
the final rite. Oblations are offered to the diety with Mantras and
prayers. Gifts are distributed among priests. The following stanza
sums up the rite.

sftocT <T# I

srsRTfcP^ gTr^frf^TTT^f

(23) The selection of the land for performing sacrifices, const-
ructing temples and installing idols have to be carefully made on
certain considerations. The quality of the land is often based on
the particular caste of people living there. Hence a knowledge of
the different types of land becomes necessary in Tantric rites. The
land is generally classified into Samanya and Sahklrna. The first
is fertile and inhabited by men and animals whereas the latter is
unfit for living and cultivation.

Samanya, the generally fertile land is divided into four types,
Purna Supadma, Bhadra and Dhumra. Each of these possesses
certain characteristics. These consists in the availability of water,
trees and shrubs that are generally found and the height from the
sea level. It is in such places that people of the four castes live.
While the first three are fit the last one, viz, Dhumra is unfit for
constructing temples and performing rituals. Satikirna type of land
is not resorted to by the people of the four castes since there will be
floods and typhoons often disturbing the normal life. The land is
again classified from a different point of view and it is divided into
four types an J named after the four castes. Acidity, colour, smell
level and other factors are taken into account in this classification,

98

Itinasivagurudevapaddhati

There are other methods also to find out the suitability of the land.

A torch lit to the accompaniment of Mantras may suggest suitabi-
lity of the location by its flourish. The section is concluded under-
lying the importance of the land in rituals.

fasrpr Tf^rt

jtpt n

(24) As a preliminary to architectural designs the author
introduces certain measurements. He mentions some artifices to
find out the time, direction etc. This is known as §ankucchaya—
meaning the shadow of a gnomon. Sahkau stands for the pin of a
dial whose shadow points to the hour. It is an upright rod for
taking the sun’s altitude by its shadow. It is to be placed on a
level ground. The level is ascertained by splashing water over the
area. Methods to find out the directions are detailed by the author,
the measurement like Aiigu’a— a finger’s breadth, Vitasti— a space
of twelve ahgulas etc, arc noted. Ahgula is a measure equal to
eight barley corns. Some measurements are enumerated as
follows :

Wfrrre.g# 5f d fact far, n

rtr start qq- ii

fg-jjof II

q'Rff 5 1 1

These measurement are to be adopted according to the needs of
architectural patterns. The following passages show that measure-
ments to be adopted when and where.

sofq ^ trmfa^srsnsr' jTTfarte fan*? ^ f ufa i

pipT ^CTffsjq in^54cf II

The author has mentioned Aryabhata and Maya as authorities on
the subject. It is from their treatises that he has borrowed the ideas
on the subject. The simple method measuring the time of the day

Kriyapada

99

based on the shadow of a man, a method widely used in Kerala, is
also noted by our author.

(25) In measuring lands the space covered by a foot is often
taken as a unit. Thus Pada — technically denotes an area of square
foot. From then onwards it is multipled to make other technical
terms to denote measured areas. It is said :

TcT **TT?T II

The author has given the technical terms for ten measurements
before proceeding to define them.

<ft5 II

gtrrts *revTTltre>*T i

%fd sstst trr*n fearer ^ fed *r II

As already noted Sakala stands for a square foot of land. The other
measurements are as follows. Pecaka=four square feet , Pi(ha
nine square feet ; Mahapitha=sixteen square feet , UpapHha
Twenty five square feet ; Ugrapi!ha=Thirtysix square feet ; Sthari-
diia =fortynine square feet ; Manduka=Sixty four square feet
Parasayika=Eightyone square feet and Asana=Hundred square
feet. Over and above these, measurements like Ma*a, Vartanaka,
Vatl and Kuduba also are given indicating their size.

The measurements of villages, forts settlements, cities etc., are
enumerated by the author. Fourteen categories are mentioned in
this connection.

fPTT TT^Hpft 'TtTT Stf'T'PT^^ I

fsrfqr ^ n

fa«PPRT«T fafetT: tFTTd dd: I

rrcrt ^lnTIdT d dSTW II

These technical terms represent places like village, small town, town
protected by walls, fortified town, city, capital of the ruler, large

100

Isanasivagurudevapaddhati

commercial port, market frequented by traders, military canton-
ment, military camp at a strategic place, fortress covering a number
of villages, market in a populous area, market of artisans and an
industrial town. The measurement and features of all these four-
teen are provided by the author. Sometimes sub-varieties of these
are given. Thus there are seven types of fortification as follows :

|jf | qrtT cRTtrte** i

tfasp STT^T II

Villages can be arranged in eight different ways. In between there
should be many pathways or streets of different sizes. Some of these
lanes are known by technical names. The following lines enumerate
the types of arrangement.

tr^fn^TT: >sft5if5if E 3?n 11

trpn-'YTi 5 1

5T»T^ FTTcT T-HTRUT gJTrfe'I 1 1

There are specifications regarding the locations of Hindu temples,

Jaina shrines, and Buddhist monasteries. People of the various
castes and avocations are to be settled in selected spots. In this
connection the following items and classes of people are mentioned.
Courtesans, merchants, bazaars, barbers, artisans, burial ground,
armoury, treasury, sports pavillion, dancing hall, elephant s pen,
stables, halls, kitchens, tanks, wells, cowpen, oil merchants, etc.,
The section comes to an end with the following observation :

33 fksTPT fa%f9RPT fkftt'TT

(26) Idols are to be installed in Prasiidas or temples. For that
construction of the temple is necessary. Temples may be built
only on good locality, fertile land and at an auspicious time. A see
grows only in a fertile place. Ploughing the land, watering the
shrubs etc , are needed for yielding fruits. This is true in the case

Kriyapada

101

of temples also. An idol installed in an auspicious shrine at the
proper time becomes worthy enough for the god to bestow his
presence.

3T«r srfa I

sf d 11

fasnm: i
stayer ff n
3R%<PTfefa: ^ get i

mms srer<JTTf?ss n
srta s fafuss srfafes i
frpjf qrdtcf mfosir fas: srsjis ii
In order to find out the suitability of the land for building temples,
the area is to be ploughed to sow the seeds. This must be done in
astrologically favourable time. For this knowledge of good and
bad times becomes necessary. The author has given details regarding
these aspects.

Once the land is ear-marked for a temple, the Yajamana— the
patorn should find out a suitable priest to perform the installation
ceremony etc. He has to choose the right per on. This main priest
is to be worshipped by eight Brahmin priests proficient in Tantric
rites. These eight priests are conceived to be the eight forms of
Siva known as A$tamurti with the following aspects :
i7^ $^r^Tesyifa^ifai , y ,t fafaf5ren': i
^S)S<5£t fastafaTT mrer?smsfasn: II
sisffe ssr ss: i

grrsss rr^I^f II

xri fa^fS^fsyfosmmSTTS I

st^tots^ smym*smfsfm ii

Now the patron should worship the high-priest and other Brahmins
requesting the former to be the priest for installing the idol of Siva
He is to seek the co-operation of others in this ceremony.

ansrs s fstsT s'prrfwiwr ^ i
stasis ssms: smsuY: n
fasfa^sfa'msm’m’r ?sm^ s<s i

trf^Tcrtif: sms % fs*rt u

102

lidnaHvagttrudevapaddhati

The next item is ploughing the land or site for the temple. Before
doing this a ritual is to be performed to clear the land of the evil
spirits. A square shaped structure with four pillars is to be erected
and in that a sacrifice is to be performed using Mantras. After this
the ploughing ceremony is conducted. The high priest should touch
the plough inaugurating the tilling activity. Others bathed and
properly dressed are to plough the land. Seven types of seeds are
sown during the ceremony. After the seeds are grown into plants
they are to be grazed by cows.

The next procedure is clearing the earth upto the end of the
proposed temple campus. The area is to be set out fixing the centre
first and then finding out the different directions. For marking the
area, stakes are to be fixed firmly driving them into the ground
using an iron hammer. These stakes are to be connected by threads
of cotton tied to them to demarcate the area. If there are any thorn-
like bushes on the ground they are to be removed.

Now it is time for Vastupuja. By Vastu, a demon whose body
is ground itself is indicated. The rite is intended to please him by
offering oblations. The author has given the story of Vastupuru^a
as follows :

Of yore in the fight between demons and gods the former could
not defeat the latter owing to the prowess of Vi§nu. The son of
Bhrgu, the preceptor of demons became angry and conducted a
sacrifice in which he offered as oblation of a goat. During the ritual
the drops of sweat form the body of the preceptor happened to fall
on the goat and it transformed into the fierces form of a demon
with the face of a goat. He appeared from the sacrificial fire and
asked the preceptor as to what to do . The preceptor asked him
to vanquish the gods. The demon drove away the gods who
approached Siva for protection. Siva asked the fire emanating from
his third eye to destory the demon who took to heels to save his
life. The fire then pursued the preceptor who reduced his form
into a tiny one and entered the body of Siva through the ear of the
god seeking protection, Siva then let out the preceptor in the form
of semen and hence he came to be known as Sukra. The preceptor
of the demons asked the demon with the face of a goat to submit
himself to the god. Siva gave him some boons as a result of which

Kriyapada 1U

he became Vastupurusa lying with his face turned downward and
limbs extended to regions. He became the target of worship since
gods of different nature began to occupy his limbs as ordained by

Siva

(27) Vsstupuja is an important ritual to be performed at the
site of the temple. As already noted Vastupurusa is supposed to
lie on the ground with his face down and on his limbs dwell a
number of deities who are to be propitiated. For this two types of
square-plans are conceived; one having 64 squares and other
consisting of 8'. squares. Each of these squares belong to a deity.
The one having 64 squares is known as Manduka while that which
consists of 81 squares is called Paramasayika.

fqvr# wistorfifasifaGJH 1

qsptrmsftfa'K II

The mode making these square is suggested here. Divide a
square by eight bothways and one gets 64 squares. If it is divided
by nine bothways then one gets 81 squares. This second type is
especially reserved for temples and for the palaces of kings.

Vastupurusa occupies these squares lying corner to corner and
spreading his limbs so as to touch the different squares. The
following stanzas describe his pose as well as the deities accupying
the different limbs.

fsrRRI ftrft qTFcttsqfofaff

srgjt ^Tfq- q?gq *mfq?m 1

sndteUTqiqstctft q£r

qnq ^ifq 11

rnfarqn^ cm *ift«icrt 1

faepmT n^f’-st+^l'TT: II

5 qift^ faf^T

sfan: ^<»i: fsreRi qinqfmi: 11

104 Isanasivagurudevapaddhati

In a plot divided into 81 squares a total of 45 deities are to be
worshipped. Each of these deities is to be given particular type of
offerings and oblations. The w orship is necessary for the proper
conduct of the ceremony.

Istakanyasa— the installation of the bricks is performed as a
part of the main foundation rite of the temple. For this the land
is to be dug deep and the soil removed. The pit should have the
measurement of a normal human being standing with raised hands.

T ill rock or water is found the digging should be continued to
assure the firmness of the foundation.

rr=t: i

5 it

sisrFer' spfoper' tamfefa i

For laying the foundation five or nine baked bricks of given
size and shape are to be used. The quality of the bricks is to be
carefully examined. They should be properly baked, unbroken and
having red colour.

Garbhagrha — the covered and enclosed chamber is the most
important part of the temple structure. It is the sanctuary where
the image of the deity is to be installed. For this the portion
of the ground is to be fixed and purificatory rites to be performed
placing jewels and other sacred things. The deity to be
worshipped in this ritual is the mother Earth. After these rites
architects may be entrusted with the construction of the temple.
These rituals are applicable to palaces of kings and residences of
Brahmins and other castes.

(28) The description and enumeration of the residences of
gods and men are attempted by the author based on the authority
of Pitamaha and Maya the celestial architect. Two terms, Prasada
and Vimana are used by the author to denote these structures. He
has also given the derivation of ihe words in his own way. Prasadas
please by their beauty the minds of gods and men. Vimanas are
called so since they are constructed according to different specifica-
tions and measurements.

wm srnrKHt i

tCriyapnd.i

105

jpuffT ^ sratefR ^fagrr: i

JTHPTRfaaRRT? famT sn^ft: irw ii

Our author frequently uses the term Vimana which usually
stands for Dravidian type of temple as against FTasada denoting
Nagara type of shrines. The structures are divided into two
classes— those for the gods and those for men.

He classifies these edifices as follows :

1.

Temples for Siva, Brahma and Visnu

=20

2.

Temples for other gods

=32

3.

Residences of Brahmins

= 12

4.

Residences of kings and rulers

=24

5,

Residences for Vaisyas and Sudras

= 8

Total =96

Each of them is known by a separate name and possesses
distinguishing characteristics. Often the difference between one
type and the other will be small. The enumeration is based on
earlier authorities.

™ 2^ I

fcRRlfa II

rnfr g*rrcra: i

^f^rfcr: n

3TO snfafaRHRt SRSR fgSRTHIJT II

1T5lt HffeRNtnf’T 4?49T5?ft: |l

Temples of the trinity, viz., Siva, Brahma and Vi?nu are
enumerated as twenty. They are designated as Mukhya or

pre-eminent. The names of these twenty temples are given as

follows :

Nalinaka, Pralinaka, Svastika, Caturmukha, Sarvatobhadra.
Hastiprstha, Samujjvala, Srichanda, Vrttabhadra, Srikanta,
Sripratisjhita, Sivabhadra, Sivacchanda, Astaiiga, Padmakrti,
Visoucchanda, Saubhadra, Kailasacchanda, Rndracchanda and
Lalitabhadra.

106

Isanasivagurudevapaddhati

A second category of thirty two shrines for gods other than
the trinity are enumerated. They are called Jatltara- since they do
not refer to the residences meant for the people belonging to
different castes. These are named as follows :

Meruvimana, Mandara, Kailasa, Kumbhavimana, Jayanga,
Visalaiiga, Vimalakrti, Hamsacchanda, Vr^acchanda, Garudac-
chanda, Padmahga, Padmabhadra, Kailaskanta, Rudrakanta,
Yogabhadra, Bhogicchanda, Sudarsana, Skandakanta, Vindhyac-
chanda, Merukuta, Citrakuta, Srimandana, Saumukhya, Jaya-
marigala, Nilaparvata, Nisadha, Mangala, Vijaya, Lalitakanta,
Srikara, Srlvisala, and Mahendra.

The residences for men are called Jativimana. There are
twelve types of residences designed for the Brahmin community
with following names : Somacchanda, Nagacchanda, Kudyavarta,
Dvikutaka, Srlvardhana, Padmagrha, Preksagrha, Kratuvardhana,
Vrttagrha. Bhanukanta, Atyantkanta and Chandrakanta.

There are twenty four t>pes of palaces prescribed for the
Ksatriya community. These belong to the category of Jativimanas.
They are : Catussphuta, Mantraputa, Avantya, Mahisa, Tantrl-
kanta, Vijayahga, Visalabhadra, Ganikavisala, Karnabhadraka,
Karna^ala, Padmavasantaka, Indrakanta, Yogakanta, Sarvalalita,
Pratyantakanta, Visala, Utpalapatra, Maharajacchanda, M lTgfha,
Nandlvisala, Prthivijaya, Sarvangasundara, Cchayagrha and
Rativardhana.

Eight types of houses are prescribed for Vai6ya and Sudra
communities. Tf ey too come under the category of Jativimanas.
They are : Visalalaya, Catuspadika, Turahgavadana, Ganika-

pindika, §yenacchanda, Kukkutapucchaka, Utpala and
Mundaprasada.

After enumerating these ninetysix types of structures for gods
and men, the author gives the details of the first twenty varieties
idtended for the trinity For a proper comprehension of the
description some basic concepts of temple architecture may be
understood. The Hindu temple is not just a congregational
structure. It is the house of the spirit. Temple is the residence of
God. The God is conceived as the spirit immanent in the universe

Kriyapada 107

and the temple is His abode. Our author has expounded the same
truth in the following lines :

(IH.XIl.16).

* * A

srraT? : wi? ?cT a?*: I

fcrRWHAwwr* s?tht sppt n

The God and the temple correspond to the soul and human
body. The temple building ceremonials and rituals are similar to
the Jataka — samskaras. It is based on this fundamental concep-
tion that in temple architecture the various parts of a temple are
designated by names which correspond to the names of the various
parts of the human body. Terms like Pada, Caraija, Kati, Gala,
Griva, Kantha, Mas tala, Mukha, Karna, Nasika, etc., are
instances.

The three most important structural limbs of the temple are to
be understood. The first is the base known by different names like
Adhisthana, Masuraka, Adyanga, Kuttima, Vastvadhara etc. The
second is the Garbhagrha— the covered and auclosed chamber in
which the idol is installed. The third is the superstructure.

In this chapter the first twenty types of temples are closely
desciibed using technical terms mentioned above. The section
comes to an end with the following stanza.

srrfr i

(29) The chapter deals with two categories of structures
technically called Jatltara and Jativimanas. l he first consists of
thirty two structures beginning with Meru.

3f«T 3rratcITT®THT faqHTTt I

STTcftcITTfoT faHTTlfa II

These thirty two structures along with the twenty enumerated
earlier belong to gods. Now the second category called Jativimanas
pertaining to the members of the diflerent caste is enumerated.
Herein the details of twelve Brahmapa-Vimanas, tweutyfour
K$atriya-Vimanas and eight Vimanas for Vaisya and Sudra

108

communities are described. The components of the different
structures are noted by the author in describing the types.

(30) This section is devoted to several types of structures for
human beings. These can be divided into three classes, Uttama,
Madhyama and Adhama depending on the height of each storey.
For the first variety the height between the storeys will be consi-
derable. Multi-storeyed buildings start from three floors to
twelve at the maximum. Buildings with lesser floors are enumera-
ted as Ksudra-Vimanas whereas the ones with several floors belong
to the categories of Jati-Vimana. Cchanda-Vimana, Vikalpa-
Vimana and Abhasa-Vimana. The maximum height of a building
is calculated as a hundred Hastas. If more height is planned then
there is the possibility of damage due to cyclonic storms.

Multi-storey is prescribed for the trinity as well as an
emperor. Eleven floors are prescribed for the sun and moon and
nine for Maharajas. For Gandharvas, Siddhas and Vidyadharas
eight floors can be constructed. Brahmins and ordinary kings
deserve up to seven storey : A regional ruler is eligible for a six
storeyed structure while vassals and princess and lord of city deserve
four floors in their residence. For VaiSyas. Sudras, and
comanders of the army three floors are prescribed. One and two
storeyed buildings are for common people depending in their
affluence.

Structures have two parts, the main and the subsidiary. Base,
pillar, wall, etc., belong to the first category while beams, stairs,
doors, rafters, windows etc., form the second category. These
are technically called Kaya and Anukaya. These are listed as
follows :

fsHTWPT i

3TfET65TT cFTT II

qtfcPPT STTT^T 5TJRPT I

3cTT STT3FT sqvft I

^ HTfffTT: II

e >

Kriyttpsda

109

^OT^ZT^fr^T <P£T ^ II

cs t'

3T^Tq'Tfa«JT ; nf : T f| II

Now the author deals with an important aspect of Indian
temple architecture. The temples are classified into three broad
divisions based on styles named Nagara, Dravida and Vesara.
According to our author these styles represent distinguishing
characteristics in their shape also. Broadly speaking Nagara is
square or rectangular while Dravida is hexagonal or octogonal in
Shape. Vesara is round at the top. These three styles also represent
the three gunas, viz., Nagara is Sattvika, Dravida is Rajas and
Vesara is Tamasa.

trnrt STfa? ^ famncw i

srrtrersr rhr ^ li

cKfir ?rfT5 Wt*T 1 1
*<jvr ^ ^ i

fcfRFT Wrt RR II

According to our author these styles represent regional
influence. Nagara is northern, Dravida it southern and Vesara is
central, but according to other authorities these three styles can be
met within one and the same region irrespective of whether it is
south or north. Nagara style is defined as the one prevalent
between the regions of Himavan and Vindhya mountains. Dravida
country in the south is the home of the style known by that name.
Vesara style is popular between the mountain Agastya and
Vindhya.

STfWUlfsrrft %5fr SrfTS: ?RTfR^T;R«tT II

These three styles are mentioned in almost all text books on
Indian temple architecture. Often it is held that Nagara and

110

liana fivagurudevapaddhati

Dravida are the two prominent styles whereas Vesara, the third is
only the ramifications of these two styles. In other words we have
a Northern school and a southern school of architecture. The
present work belongs to the southern school as supported by other
authorities.

(31) This section is devoted to the enumeration and descrip-
tion of the different parts of the temple like base, pillars main and
subsidiary parts, rafters, beams, and doors. The concluding
stanza enumerates the topics dealt with.

fTFTTOST: II

The author mentions that Maya has prescribed fourteen types
of basement while Parasara has given only two. Others prescribe
three varieties. He notes that the two varieties enumerated by
Parasara has four divisions each making a total of eight. Our
author has described the measurements of the varieties of
Padabandha, Carubandha, Puskala, Pratibandha, and Srlbandha.
Dealing with pillars he gives the various shapes like Octagonal,
hexagonal, round, sixteen-sided etc. The decorative structures on
the pillars are also enumerated by him. Some of the names given
for these pillars are : Visnukanta, Skandakanta, Isakanta,
Rudrakanta, Bhadrakanta, Srikhanda, Srlvajra, Muktastambha,
Dandapada and Vajrapada. The bases of the pillars as well as their
tops should be decorated with ornamental engravings and inches.
These are variously named as : Puspakhanda, Citrakhanda, Saivala,
Citrasaivala, Kampanidra and Vajrapada. Samakhandita. etc.
Then the author mentions three types of beams which are named
as ; Khandottara, Pattrabandha and Rupottara.

Now the author deals with tne arrangements of rafters on the
top. The length and breadth of the refters are mentioned and the
mode of placing the same is dicussed. Here the purpose of these
rafters are to cover the top of the structure. It is mentioned that
when the structure is of granite the pieces to cover the top should
also be made of granite.

(32) The section is devoted t q a variety of topics connected

Ill

Kriydpada

with the temple architecture. The concluding stanza of the section
quoted below enumerates the topics dealt with.

cftTVf^ftpTTm:

TftiTtT'T»3n; > T 2 n5Tf^5rT?' , 5i: i

^rfor ^ firarcrfar

srtfcTifr JTOOTflritojrTT: 11

The ceremonial arch of the temple is of three kinds, viz.,
Makara Citra and Patra. The first is for the resisdences of Gods,
Brahmins and kings while the second and third varieties respectively
belong to the houses of Vaijyas and Sudras.

fafasr sf n JTTTPrm* i

fqm 5 snrmi 1 1

These can be made of granite, bricks, wooden planks mud etc.
Different sculptures like the figures of crocodile, lion, serpents may
be used to embellish the arch. The top of the walls also may be
decorated with the engravings of creepers, flowers and statues.
The roof of the edifice can be of eight types like square, roun ,
conical etc., as are stated in the following lines :

qff rpqr •>

There are seven varieties of pinnacles a top the roof structure
and these are named like Kalihga, Kasmira etc., based on the
popularity in different regions. Sop.ma is the name given for

steps constructed in font of shrines halls, theatres etc., and these

are mentioned as of four types depending on their shape and
ornamentation.

SPTR: *qTc^fW3 STfTT^q I

Then five typei of drains through which the water from the
sanctum is drained are mentioned. In this connection the sanctum
is technically defined as masculine, feminine and neuter depending
on the material by which they are constructed. Stones, granites,

112

Isanaiivagurudevapaddhatl

wood, lime and mortar are the materials by which they are made.
The drains are divided into five types based on their specifications
such as length and width. The next item is the varieties of halls
such as square, round, rectangular, conical etc. These should be
made with different specification for temples, palaces and ordinary
houses.

The place for storing water for distribution is also described
in detail. This is meant to help the weary travellers who may
approach such places to quench the thirst.

(33) The next section deals with the materials for the cons-
truction of temples and palaces. They are of six types like granite,
wood, baked bricks etc., as follows.

gsmoinT fsHT ^raf<T %^T: I

sftcjTfa JTcT gsr %fa trefqtjrfa II

Then the details regarding the selection of materials are
enumerated. The selection of wood and bricks, making of bricks,
preparation of lime etc., are the subjects dealt with here. The topics
covered are as follows :

sffaaT q«n?r«T®rcT9^ *ft*TT: i

sfHr: f?2TcrKTJTFq- srrfirarat

(34) The topics dealt with in this section are enumerated in
the last stanza of the portion as follows :

qq srfcisir

sjrtt qt f?mra 5r%tST |

CS

sfmr ^srfa*5T ^ mfn:

sirar?: rara gsrfirast ' i

First item is the selection of the architect whose qualifications
are to be noted carefully. At the top of the shrine pinnacles and
domes should be fitted. The pot shaped dom or pinnacle can be
made of gold, silver and copper. The consecration of the shrine
should be made on a favourable occasion. The installation of the
idol assumes great significance. The priest enjoined for the func-
tion should utter several hymns.

Knydpada

113

He is to install the idol controlling his body. The function
includes chanting of mantras, consecration, fixing of idol, worship,
offering to deities and other similar items.

(35) The section is devoted to a variety of topics. As the
first item the repair of the damaged parts of the shrine is taken up.
evil effects of bad construction are enumerated and their rectifica-
tion is mooted. Ornamental features of the shrines are mentioned
and their varieties noted herein. Places of minor deities in the
different parts of the main shrine are also indicated. The orna-
mental tower in front of the main gate is described in detail.
Varieties having different storeys upto seven are detailed along
with their technical names. Eight types of towers are mentioned
as : Srlmandira, Sriniketana, Sumangala, Visala, Bhavya, Paustika ;
Sumanda, and Parikutaka. Some of the multistoreyed towers are
mentioned by names sueh as Subhadra, Bhadrakalyapa,
Bhadrasundara and Srikara, the last mentioned type having seven
storeys.

(36) In this section following the Saivagamas, the author has
dealt with different types of idols made of a vauety of materials
like metal, jewel, granite, wood, clay etc. The types of granite
are also enumerated to help the masons and architects.

UTcFT STVTTfa STfTTfa fafofRTrPT I

First the idols are classified into Niskala. Sakala and Mhra.
The first is shapeless idol ; the second is endowed with definite
form ; the third has only a partial form. The six materials used
are stone, jewel, metal, wood, clay and casual objects. The last
one is a temporary idol made of sands, cowdung, butter etc. They
are enumerated as :

ttc^r 3* : >

grfupp rftsT 5 n

Meals such as gold, silver copper, bell-metal and the like are
made use in making the idols. These are to be used depending

114

hdna&vagurudevapaddhati

upon the form of the god. The bases for the idols are also
similarly made using the above materials. Selection of the wood,
granite etc,, needs special knowledge on the part of the architect.
If these are wrongly used the effect would be quite opposite.
Hence the architect should be careful in selecting the appropriate
material for the particular idol to be made.

(37) Selection of the granite is an important aspect in making
idols. The granite is to be carefully examined since it may contain
holes, soft portions, and other inner defects. By applying various
objects on the stone and keeping it for a day or two one can find
out such natural defects of the stone. There are several methods
to test the quality of the stones. In this connection various autho-
rities like Maya, Bohattanrtra, Pingala, Manjarl etc., are quoted by
our author. Idols made of defective stones bring about bad effects
such as calamity to the country, destruction of the king, etc.

(38) The measurements and other details of the idols are also
taken up for consideration. Here again the author depends on
authorities like Maya, and Yogauva who have dealt with these
aspects. Nagara, Dravida and v esara forms of architecture are
mentioned in this connection and the differences of opinion among
the authorities are noted. The importance in adhering to the
measurements is stressed since idols without such conformity are
apt to bring evil effects to the people of the locality. There are
four main varieties in idols.

ami ^ n

These are the broad specification to which minor variations are
also suggested.

(39) This section is devoted to the description of the base in
which the idois are to be fixed. The various measurements accord-
ing to Nagara, Dravida and Vesara styles are noted. Bricks and
granite are used to make bases. After prescribing the general
features twelve varieties of bases are mentioned as follows :

*3: ws 1

Kriyapada

115

^ arer; i

qls ttm^ r.^T^f 3rT: *R*T II

m^RT' ^ sfcPT <T«TT |

gfenFTHw' ^ Avatar era: tht it

JT5*PfcRT <ft5Rt 5T83T II

The specifications of each of these are also noted by the
author. Authorities like Maya and Para ara are cited in this
connection. Bases are to be designed according to the nature of
the idols to be fixed. They must contain a drain also to facilitate
the flow of water poured on the idol during rituals of ceremonial
bath.

(40) Idols made of different materials like jewel, metals such
as gold, copper and carved in wood are described here according
to texts on Saivagamas.

+*t+ ! il fa fit fa : i
ii

In making the idol called Mukhalihga more than one face is
created. Thus one to five faces are ascribed to gods depending
upon the place of worship and the need of the situation. There
must be proportions for the limbs of the idol and these are noted.
Sphafikaliiiga is made of crystal stones. Only pure stones shall be
used in this. Idols of metals like gold, silver etc., are made
according to needs. Sometimes Daruling — idol made of wood is
installed. Regarding the specification of the idols authorities like
ParaSara, Maya and Yogasiva are cited.

(41) The varieties of idols are those that are fixed, those
which can be moved and those forming a combination of movable
and immovable. Those made of lime, clay, granite and molasses
are permanent ones which are to be fixed. The movable ones are
made of jewels, wood and metals. Painted idols belong to both
the types. Sometimes divine forms are painted on the wall to be
worshipped. These pictures may be complete or partial representing
different parts of the limbs of the deities.

Regarding measurements of idols there are many details to

j j 6 Isanasivagurudevapaddhati

be followed. Mainly six modes of specification are employed as
follows :

j&rstot I

mft smoiyHPT qrfonor ?r«n 3*: 11
gwr^r *T* 3 *rHf*if?r jtpt 5 <refa£nr 1 1

Each of these are described in detail specifying the proprotions
of the limbs of the idols of different gods. Measurements of the
masculine forms are mainly dealt with in this section.

(42) The same topic is continued in this section. While in
the previous part measurements of the Uttama type are dealt with,
here those relating to Madhyama type are enumerated. Naturally,
there are slight variations in the measurements of the limbs of
idols.

(43) The section is devoted to the different forms of idol

pertaining to Siva and other items like bull, trident etc., of tne god.
Altogether sixteen forms of Siva are described. They are as
follows: (1) Siva in the form of Candrasekhara with the cresent

moon on his head; (2) Siva in the company of his consort Parvati
or Uma ; (3) Siva in the company of his son Skanda ; (4) The
dancing form of Siva called Nateivara ; (5) Siva as Gahgadhara
Ganges on his head ; (6) Siva as Tripurantaka the destroyer of the
three cities and their lords ; (7) The god as Kalyanasundara
holding the hand of his consort ; (8) Siva as Ardhanarlsvara sharing
the limb of his consort Parvati ; (9) Siva as a Pasupata ; (10) Siva
as Kankala having a hideous form (11) Siva as Harihara sharing
the form of Hari on the left and assuming his own form on the
right ; (12) Siva assuming the role of Bhiksatana as a vagabond
in search of alms; (13) Siva as Candesa assuming a fearsome
form ; (14) Siva as Daksinamurti sitting under a fig tree and
surrounded by ascetics; (15) The god as KSlak ala, the destroyer
of the Gad of death ; and (15) Siva in the form of a liiiga. The
description of his vehicle Vr?a-a bull is also provided in this
section. Other adjuncts of the god described are the varieties of
his trident and other weapons. The form of Ganesa is also descri-
bed in this connection.

(4 H In this section the purificatory rites after the installation
of the idol are prescribed. The shrine is to be decorated with

Kriyapada

117

garlands. Other auspicious things like a potful of water, lamp,
grains etc., are to be arrnged in their proper place. The rites
include a sacrifice for the destruction of eveil spirits and Vastuhoma
—a rite to propitiate the lord of the plot. The subjects dealt with
are hinted at as follows :

( 45 ) In this section the author deals with the rites in connec-
tion with the installation ard other accessories based on Saivagama
texts.

SPfTRfj OTT I

q ^TfacrTtH

The author states that technically there are five types of instal-
lations. Fixing of the idol on the base with cement like objects is
one kind. Refixing of the idols in connection with the repair of
the temple is another. The author states :

fsTfi^rt q^rar ?ij5tr i

srfaw fomtsrTqqfncqfq u

gcnmrwnqjf qqqt <r?*rcw qrorer u

The auspicious time for the installation is to be found out in
consultation with astrologers. The locality of the temple as well
as the shrine are to be decorated. Materials for worship are to be
purified ceremonially. Diagrams of Tantric significance are to be
drawn. Hymns are to be recited. After the installation the god is
to be propitiated.

(46) After the installation the idols are to be ceremonially
bathed. Tattvavinyasa- the consecretion of the divine power on
the idols is the next item. Many potfuls of sanctified water are to
be used for the bathing ceremony. Waters filled in pots are to be
conceived as taken from holy rivers like Ganga, Yamuna,
Narmada, SaraSvati, Gomati, Sindhu, Sarayu, Godavari, Kaveri,

ii8

Isanasivagurudevapaddhati

Tamraparni etc. Rivers located in the different parts of the
country are invoked to be present in the pots. Different sacred
materials ase used in the function. In this connection the author
quotes Prayogamanjari an earlier text on Tantra produced in
Kerala as follows :

q-?:ir faqfar fafsnpr i

cqtqoiiTf'T*T'i ; R¥fa' ] l H *j f^T'^rtfsr cHT II

Only after the invocation the divine power is imagined in an
idol. Now it is time to offer oblations to the god in the form of
flowers, cooked rice and other things along with the chanting of

hymns.

(47) Rites in connection with the installation are detailed
again in this seetion. The various rttuals to be performed are
noted. The mantras to be employed are enumerated.

The benefits accrued from these are also narrated. The
subject matter of the section is mentioned as follows :

fsrcfrfecnfa ii

(48) Daily rituals of the temples form the topic in this section.
Cooked rice is to be offered to the deity thrice a day to the
accompaniment of the chanting of mantras. Quoting Prayoga-
maftjari the author states :

fa ifam srf®rm n

The priest is to offer the oblation to minor deities of the shrine
on these occasion. The beating of the musical instruments is
necessary in many rites. So from morning to evening until the
ceremonial sleep of the deity many functions are to be carried
out.

There shall be festivals once in a year or once in six months.
During these occasions the god is to be taken around the shrine
campus or streets in palanquins or chariots of special kind. The

Kriyapada ^

pomp and splendour of the occasion should be that which befits

an emperor.

sfawwiw it i
STRUT Tnfafdd*!' II
cf?T rtPIT T*l*T STRUT fafo-MfcHI I
ctvvl**tlcft f^l'l^d *1

These vehicles for the procession of the god are of three kinds.
One is in .he form of a stool attached to a earner. The other ,s a
replica of .octets and the third havtng many pillars. There are
measurements for each of them. It is in these vehicles that a
movable idol of the god is placed and taken around. Then a kt
of cot is also provided in the shrine where an idol representing the
main deity is laid to rest during the night.

( 49 ) Rituals in connection with occasional festival are detai-
led in this section also. The author states :

^ ftpflaprfafsr: vPrat

Srcfarf^T: wwtewft: I
ts ststr

^nfuTRnjsnn srfiiTt tpir* : 11

A long flag staff is erected ceremonially on which a flag is to
be hoisted on the first day of the festival. Everyday sacrifices are
conducted for the staff and flag. Certain varieties of trees alone are
selected to make the staff. The place for erecting the staff is also
fixed There are measurments for these according to different
temples and the deities installed therein. The raising of the staff
ss made at an auspicious time to the accompaniment of the beating
of musical instruments.

During festivals the streets surrounding the shrine shall be
made pure by clearing them. This is detailed as follows :

TTT tjpr: I

<ft?H *r«n*nFrfi

sift tcii 11

For decorating the streets bunches of cocoa nuts, plantains,
arecanuts, tender leaves of several trees, twigs etc., are used. Among
the musical instruments used in the procession Timila— the Kerala
instrument is alsomentioned.

120

7s dnasivagurudevopaddhati

^5 T^zi\Ti € 5 ii

Sometimes a golden idol is specically made to be carried in
processions. On all the nine nights of the festival attendants of
deities are to be propitiated with oblations. On the tenth day the
ceremonial bath of the idol is made The priest also takes a bath
dipping the idol in water. For this the idol is taken in a procession
to the spot where the bath takes place. Once the festival period is
over the daily rituals as practised in the temple start.

( 50) The section deals with the bathing of the idol using
sanctified water from numerous pots. The number of pots filled with
water depends on the greatness of the occasion. The usual number

shows a pattern. For instance nine, twentyfive, seventyseven,
eightyone, one hundred and eight, two hundred, three hundred,
seven hundred and thousand pots are filled with water and
sanctified particular hymns. The water is to be poured on the
idols to the accompaniment of the beating of instruments. The
function is briefly described as follows :

fafmnaa: ^atafaaaafaxaixaa n
%sata?a fBafaaasissifaa^tt: i
atxi^a a?a maaa aa> a«aa£a 5 11
srfafasaTa anrerr afrarafo 11

Here it may be noted that the percussion instrument Timila —
a long drum indigenous to Kerala is mentioned for a second
time.

(51) In the section the installation of the idols of gods like
sun is enumerated. The gods mentioned are to be found installed
in different temples of Kerala.

§xamaa?aaT 1
§aWxteRxa?a: Jtrrcareisr) a max: 11
snag; saamgsa faaifcag at gaaj 1
na aa srfassinn: ^anaa 'jaar ^aa: n

The worship of Surya is then enumerated in detail. Both

Kriyapada

121

daily rituals and special rituals in the form of festivals are prescri-
bed for the Sun god.

(52) The section is solely devoted to the installation and
worship of Vighnesvara often called Gapanatha or Ganapati, The
mode of worship prescribed for the Sun is also applicable here.
The attendants of the god are listed as numerous mentioning the
name of some of them.

(53) The installation and worship of Skanda is taken up in
this section. Daily rituals and special rituals are applicable for the
deity. The modes of worship also follow the same pattern men-
tioned above.

(54) Haranarayana popularly called Sahkaranarayana repre-
sents a composite form of Siva and Vi§pu. The author states that
he has taken the details from Tantric works like Brhattantra and
Devodbhava.

rtffct ft^f 4^4

*41441*^41*514 i
4*43451 tnmrm

ctfef 44t43Tp’ 4?4 II

(55) In dealing with the worship of the Goddess called Durga

the author states that the modes are almost the same as in the case

of other deities. The attendants of the goddess are listed and their
restive names are given. The different aspects of the deity

representing the different moods are also enumerated.

(56) Here the installation and worship of Goddess Gauri are
described. Nintysix attendants are mentioned as serving the
goddess. The author states that he has drawn information from
Tantras like Lalita and Bhanutantra.

frpifelfaft 4fori*5l*4it5I51 44T4Tct

4 =4 4«24I 1

faW 4ft Jif5i«5if4?f4

(57) Based on Tantras like Bfhat tantra, and Devodbhava the
author now proceeds to enumerate the installation and worship of

1 H is Vna'sixagiiriidt vopaddhati

Goddess Sarasvatl. Daily rituals as well as special rituals are
applicable to the deity.

(58) Sasta also called Bhutanatha is one of the popular
deities worshipped in Kerala. So naturally the author proceeds to
discuss the worship of the God. In this connection the measure-
ments of the idol are also given. His weapons are also mentioned.
Eight aspects of the god are enumerated as :

On his left goddess Prabha and on his right his eight year old
son Satyaka are to be installed. A beautiful description of the god
is provided here and it is concluded with a reference to his consort
and son.

^prrrcrr: n

src ^ ^ ii

smt ^ H^rr^nr fsr^t^qripT^fciiJT i

^far'rpT n

•ftvfcrspprt i

ii

tJ? sffcPsum e pr^t % ii

The vehicle of the god is mentioned as a horse. The picture
of the horse is to be made as a sign of his flag For enumerating
these details the author has drawn upon Tantras like Devodbhava.

(59) There are seven divine mothers worshiped in Kerala
temples. Even where the usual idols are not installed they are
offered oblations everyday. The seven mothers are :

stint afarO a*tT i

JTRTf) ^ a«F2FTl ^ M

Vfrabhadra and Vighnesvara are also installed along with
them as if to protect them. The author has given directions for

Kriyapada

1?3

The flag

daily as well as special rituals for them. Their vehicles, weapons,
forms, flags, signs on flags etc., are also enumerate

KsetrapMa the deity who protects the sanctum is
worshipped in many major temples of Kerala. His four hands

hold different weapons and his form is that o an ^ f

hov According to other authorities he has eight hands, four of
then, above and four of them Wo.. The following stanza quoted
by the author gives a compact description of the deity.

ST^TT ^5

During special festivals a flag is raised on a staff,
sign of the deity is the deg which also forms his vehicle.

(61) The section deals with fresh offerings which are collected

after the harvest. Fresh grains are taken through the main roads

ceremonially to the accompaniment of mus c. They are carried in

to the temple with pomp and splendour. The grains are pounded

and the rice is used for sacrifices. A part of the fresh rice is given
to people as a mark of prosperity.

Similarly festival of lamps is conducted during several occasions
1 mn « ma v be erected and lit so as to resemble a tree of lamps.

Swows lamps ... .o be lu durtng the nigh.. The idol of
Siva is to be worshipped in this connection. Processions, festivities
and the like should be arranged.

(62) Domestic rituals form the topic of this section First

, he ri.es eounected with fuoeral of .he preceptor and otter
Brahmins are enumerated. Once the precep.or is dead (he disciples
“hould bathe and purify .hemseves in order to carry the corp* to
he funeral pyre arranged outside the village or on the banks of
the river After the tire has consumed the body the disciples should
re, urn without looking back a. the pyre. They should offer the
libation of water to the departed one. Based on L harmasastras
the different types of libations are prescribed by the author. He
concludes the section with the following stanza.

Isanasivagurudevepaddhati

^ urs^t: i

5 T?n ^r*m^T fn%' i -ii cp^p ^^'ifpr fkfenr 11

o >

(63) Expiatory ceremonies are enumerated in this section.
Once should offer expiation for the omissions and commissions in
the course of daily rites and special rites. Based on the seriousness
of the lapse, atonement is fixed.

This is to ward off evil effects. There are many ways of
atonement. Offering of food to gods, Brahmins and others is one
of them.

(64) Kriyapada, third part of the treatise, is concluded with
this section. Renovation of the idols, shrines and other structures
forms the main topic. Replacement of many items of the shrine
becomes necessary when they are dilapidated. When the main idol
is broken, burnt or damaged in other ways it is to be thrown away.
It has got the position of ju-t a stone once the divinity is transfer-
red over to another idol. The main shrine is called Mulalaya
where the original idol is situated. When the sanctum needs
renovation the idol is to be shifted to a temporary structure
referred to as Balalya. When the idol itself needs replacement, a
temporary wooden idol is to be made to which the divine power is
to be transferred. The god is invoked to be present in the wooden
form till the original is repaired.

snfatar ii

Daily worship is to be offered in this temporary shrine and
idol. When the original is ready the divinity is transferred back.
The types damages causing replacement and repair are enumerated
in connection with different types of idols made of diverse materials
like jewel, metal, clay, wood etc. 1 he section is concluded with
the following stanza :

Kriydpada

125

iv. yogapAda

Of the four parts of the Tantric treatise of Isanasiva the last
one called Yogapada consists of just three chapters. This forms
the smallest of the four parts.

(1 ) The first section is devoted to the explanation of the term
in detail and it is righlly called Yogalaksana. Yoga is to be
resorted to for deliverance from the cycle of wordly miseries. It is
stated :

jjsncq- jfPt 5 tfpft ^ ProsWr 1 1

Vairagya — detachment from wordly objects and renunciation
are the means to attain liberation. For this, knowledge of the real
state of affairs is necessary. The author has stressed that external
appearance is not the real need. External change is with reference
to the body and not of the soul which is more important. The
author observes :

5t U: PfWSRircft ^ T T OTVSlfa 1 1

He concludes saying that a Brahmacarin, householder or
ascetic can obtain liberation with the blessing of Siva irrespective
of his dress or status in life.

(2) The concept of Yoga is explained in this section based on
the Yogasutra of Patanjali. The author begins the section as
follows :

The author has given the derivation of the term Yoga in the
above stanza. In another way he brings out the idea as follows :

tfsirat f9ra*TS favf *RT -T ^tRt I

trPi ii

The author proceeds to explain the different concepts like

126 Tsanaiivagurudevapaddhati

Yama, Niyama, Asana, Pranayama and related things. The section
is concluded with the following stanza :

I a-4 P1-4 -H cPTT^plTf^T

srpqreqyq qqm 3tfq qrfoqqw i
qif-T ^ fo <. o m! fen Pr
qozrifa crrPr mrtq^rq it

(3) The last section of the treatise is set apart for the explana-
tion of concepts like Prlriay ima, Praty-hara, Dharana, Dhy-ina
and other related ideas. The treatment is based on authoritative
texts on YogaSastras. He states :

iTcf grater qsrsfsRr: i

qwq ii

The last stanza of the section epitomises the topics dealt with.
The author states that all kinds prosperity which are often men-
tioned as eight would accrue to the person practising Yoga
earnestly. The last two lines of the work are as follows :

swift I

cfTqhnqf9iqts«itn? fq^T^rq^faq ii

With the above observation the Tantric treatise comes to an

end.

Trivandrum

15-6-1987

N. P. Unni

PREFACE.

Tantrapuddhati is a collection of subjects dealt with
in various Tantric works. It is also called Isanasivaguru-
devapaddhati as it was written by Ififtnasivagurudeva-misra.
It is divided into £our parts namely, Samanyap&da, Mantra*
p&da Kriyapada and Yogapada; of these the first two
Ptlrvardha or the former half and" the other two Uttarardha
or the latter half.

The subjects dealt with in this work are the hymns
belonging to various deities; the Japa, Homa and other rites
attending on them; the means of their attainments; their ap-
plication for averting the evil effects of poison, malicious
planets and. diseases; the use of medicines; the properties of
medicinal herbs; the science of magics; the construction of
temples, Vimanas, consecration, worship and festivals of
the deities in temples; and many other kindred matters.
The treatment of these subjects is so elaborate that the work
amounts to about 18,000 slokas of various metres.

From the merit of the work, it is possible to infer
that the author Isanasivagurudeva-Misra was a higli-souled
personage who attained all the mantric powers. f he suffix
misra to his name shows that he might be a native of Mithilfi
or of any of the adjoining countries. He is posterior to
Bhoja whom he often cites as authority. . I have dealt with
the date of Bhojgdeva in his Tattvaprakasa, (already publish-
ed as No. 68 of the Trivandrum Sanskrit Series).

I intend to publish this voluminous vvork in three
parts, and the first part consisting of the Sam&nyapada is
now offered to the public, where subjects common to all other
p&das are dealt with.

The edition is based on the following three manus-
cripts: —

1. (*) Belonging to the Palace Library, beginning
with the 14th Patala up to the end of Mantra
Pada.

2

2 (m) Lent by Mr. Kumarasvami Numburipad of
2 ' Cbennassuma nakkal, Yazhakulom, up to the end
of Mantrapftda.

3'. („) Lent by Mr. Govinda Pisharodi of Kailasa-
puram, up to the end of Mantrapada.

\U these are written on palm -leaves in Malayalam
characters. Lists of works and authors quoted, and the con-
tents of the work are prefixed.

Trivandrum.

8th August 1920. i

T. GANAPATl SASTR1.

a i te ra: i

W- S'ilHfSK-
I 3RR ffl-

: I

ft* 3^t I

Rfflt^PPT *Rf: RRRR'RTJ, dRT d^Mf^RI-

ftftRTR, RRfTWffiRi, flTfltaHT <tat fal®FNfrrftRR®l3 3 ^\-
£^^R#fR l “nftS R ftfaRte*, RfI: ^RRHf RRfa:,
sflRWRRRRjR:, ^f^3°l:, WR, ^^WI%%^fafT*T, ^r*
iftlRflRHlftftfo, ^RfdET, ^d^dlftriitel-

, 3renRt J l^ u lf^^ldl^ RtjpTRT JR^fRRIRRSRTT
ggi* q«n ^i d<^fadR<^*%$R(si?5raf^
m f^fal R^RT^ I

3rr jrtw ^fRcir |y iHi%^^^^'- rth-

R*fof«j[: R ? RS<RRfaRT?3 , ffa^ I

SfM ftfara&tOTiA rt *&u ^nrcniM^sR?^i:, rr-

*dRd$d, WJdRl^ I Rl^TCR^R *flftdflRR*§, R^fRRT RtRR-
«PRRRtRt?^S^nfR{^f^e: I

JR^SRR^S^ra: ftft: **ib RRRRtflR fl% fSt\
RRR: fl*3S: RTRRRRfRWT: fl*Rft RRRRRtT, Rf«RT*tf: fllR!R-
3IRR<RT I

3TTRRtR ; RR3 —

*. fl*r*iRJRRniflR: R^Rtf-sift^RRTRR: *. R:,

RR3TTTR'- R^RRIR: Ph^lMK* RRTRIR ffcf R^RR ; RIRT

(aiToS^

«*3pft 3- W-i

\. *T^TRI^t *1 Sf. I

m Qfl rn^WIRW. WW*W I
f^qi^qofl =^T ?«l*l I

SFFSRPPB*, 1
VV'S*?^'°J

?T. 1|umfrtaH4ift.

rmn.

WH-

"i

IWRWf:

}}

**rcn^R:

\

^Wfq^R.

'\

q$?nf«rc:R-

• %

^rftnsR:

^TrT^Rl^R:

1o

r^CTjjjT^fvppRi

* }

i^ojsiTRn'vHiR:

<n

fo’sfa^faspR:

i«

3rerftsraraifaq;R:

Y<

q«iqwfa*F.R:

-

fofa'^WWRlfa'T.R:

STflfa^R:

:

sfftoSIR

u

aqsRjRrqR?:

>>

flJJl'^R:

'l vs

.' ?

fnf?5^?5ira:

*K

>;

TOrcrfaqra •
qfs^rrq^i:

n

fafq^lf^m:

x'i

^refrsnnNiR:

VA

35W9^^RR>IT:

X*

3R«tlT^qr:%JR:

\\

\s

q?5qRjfa*R:

<o

ftqqr:.

Wi

^rffa$R:

o

tlRTfa^R:

vX

SsqrfvpfiR:

M

f^HimR:

« <

^RRqfaqSR:

A'\

^gwRwq

Y\S

q^5TtWfJ¥l^rT:

yf c

q^lfoSR':

*o

qr^^i^qRRiR^R:

5?dilWw«llPWR:

w

q^^q^RfTmR^.rfaT'R :

n

RRd^RJTg^nf^R:

'< 9

-

^qnssriRraR:

'\c

^sii^sajwrq-

qRRfp[fa*R:

f^y<W®355lf^5R:

folRJ* W3RI55rafH^R:

^Rqri^R;

3R^TRRfa:

V*

^JTiqf^qi fafa:

t )

^isfasmmq

\s

qRTflRq

v>

qiqn%3% :

Jt

^I^Rr$fTTfa*JiR-

\\

qfqHqqqgq^'tft’SR.:

J «

SRlfa^R:

*x

q^qqirftfa:

V>X

jmfvrER:

••-jq^fqfqR:

*’A

I

Rmr:.

?w-

vii

yj\!>

jfaSHWfcR:

\J<S

fafawrr^ift$rc:

VJ^

on^0I^RRJpT[TV<CtT

C o

faa’CTfafa:

6U

ijjigstfvnBrc:

\*

5TR»tg«ni^R:

*1°^

faw:

srirgCranw*:

TaifRTrf^rT:

^ToT^rr

trmfire?TmWR - .

fi^rra^w'wT;

Honfa^UlW*:

n«wm

WW' 1

M.*v»

«o

<tn*flq^

>J

STeiHlTO

TO

TOWTT:

tf o,v »1

vs

So

H«nrm

l?TO T.

JT® 5 ^

s*

l^mm:

11^

sfteT^WT^

^jfrf:

*r%n

i\i

sferrtfftT

V\

c\

*¥* :

o

^£<n '

am.

>jTO^n- | s rw-

I«^TT

nT?m;

snjrer«j

c<\ i wfcrcm-.

alvR^'

M,»;'0*» ■

II Sfr: II

(wt: I )

S fafar ft* clT mfr IM5T R I

^ r g^rtfer raft# r sqtfteprft to ii i i!

irfaq^r itfprcr: *rcrf|<T: afcrorcc. I

q g wfea r n * II

fa^nft ftfererft ftfariR^ I

<FTOfH II \ It

5R|^€TR*T^T%i gfaftTO*!* II 8 II
stfrai Rfrffi^r qn<K$<Tft*a*R I
fa?ri ^|jpri Wi: w*n 4i*R?ftft* II 'a ii

ftftsr^s i

*rt ^t&rtcret SFRTfa II ^ ii

ftro^proi^fat jrctfprRatffcfft. i

*ffftftiftft* || vs ||

II < II

HfWWWRlTOA ^W, I

iRTOWRWifiret w # g?f§R: ii ^ il

V ‘fr’ m. qis:. x. ‘t’ »!». <n«- *. ‘ft* *i. qrs;.

?Rc%lf3^«* TO *TO *RT in o II
ii i*rfMh I

II I! II

^^wWr: I

«ifMwt II \\ II

qRTS^fMJlW m?fl^SRi^|cll^ I

jq^fiyqgi |*T$PR II U II

^Rft I

Jjftf fsRR^i? TT3RI&T II U II

*W I

3%3T sRRi^ii gfaS3l sifaWK l! ^ II

+ + +■+ + + * + + + * + fanPRP l
rshtoi^ ll \\ II

flJRRT *RR: I

flttfRT: *R^I*Rf: II K* H

*fciFH*r wtft *3«T3ft*rr: I

sfisrift ‘^3R«n^ tot 3RI w^i: II U II

3Rra?Fii 3ft suINrto i

3\w r*m *F5n*. ii ^ H

3 3 *TRHTOI ^ I

jtrgi 3ft\fa ms q^3ftr 3?tfR m° n

3r£%sft ^ foRfor jtrr^i: ^ ft m \ il
ssRfammRS %3 R«im m^r i
ASRRioRfM 3p?% 3 il ^ ii

y R^jt’ n. qra;.

qzsr: i *

clRRS? Wf5f 41% ^T I

m x*rc^ —

“q^ran*. 5rrorr^ fltfRsmxra; i

JTR^Tf ft a^r^winrefM M” fR i
^RqwR^il^r^RR 3*raft II 4X li
«rf% (MtaRqfosft i

fltfft %* v*m top*t % ht^t li x» II

AT 3 3T%: XRPM ^Rj^W^PPI *RT I

ftffoeqiR* 3(§i) ii ^ ii

t% 4 farerera v\m l

gqjpr sqrfq *&t suflrcg li li

qffltsfa I

q i fop f # ^wW^WlRR°n^ II ^ II

R^R%mq% wwifa* i

%xi II ^ II

STft&RRT &FI faifoftforifaft I
m msfq rasr ^ II II

f^53?3t wfa x%s*re>ft c % i

^ qfT^TR II II

*T^«*TRf*rc^qi « ^ fowft i
foifo#sw*r 3?rK^R mv n * ? ii

rlRI^IWT^fT^ro W'H^ I

arc afoi^Nft —

“3K(^q *T3 <rt 4fa i

v ‘n* fr. toj. ‘fl\

w. V

*a. qis:-

X. '5 g»'*t. TI 3 :.

[srWTWWiq

gft*? q *3 fts* ll

flq*Td *U 5 TI§[r^rR: ^ I

%*3\ sra swim tfqf infrft q°3^1 u ” eft I
wrisft —

“s 3 ^rs'^s^r qpWiiftfttos l
sinft ll’’ eft i

qn%rc?d strcrar swift s ^#*mil \\ \)

fc^^ercs g 33 «r^ i^q; mi- 1

tsft *rsarm %q q^M^ifa n$*rar 11 \\ 11

3 n ^WJT MMdn ifM^ |

w ^ftstaM<>fcrcfr ll \» 11

*<MTqjren q^Rfi 3|awf*M ^3 11 ^ 11

fte ^qfN rt«i s«mi si^fM 1
siM.ssieqsM wfts^lsiMr ll 45 . ll

$tqft:qraw*iT fcfaptftsnMr 1
f^fi^isfte^r $sq«rcfoisr 11 4 * 11

STsgijqsnRjfi £mr§rf 1

sfaq>rcfs*i q%«T sr^ms 11 \< li

^[7T?RST3 I

srSctfisr f| OTT13 qq^iwfWenpe 11 n 11

i^qm efaqm qqf^r^ g^&ft: 1
fosfalfftft: w*i wA dsfMlftdR. II V o II

5W*a ^3 arm iti qifeip: l
fa Itfg sWlI ft^fNl* || V Ml

STOff: I

313: %3f 3T3R3*3 fir* I

f*SRF 5^r%*T[T^r c&rN^rfsrs: II «R II
3TOW *RR3ST ^ STSRSffft: I
^RRn^fSRR^Tflffi 3^(3 3 II ||

^ 3 ^ ^ I

^3n^3R3RT3*RRf$RTRt 33 II 8 8 II

5^r tasritaw. sn%sft33: I
WWfflH^ *g*S3i§^RW II « 'A il
I^r: $ro ^pr: gtfsts^sftor: I

famfor: 3R^I%T: II «3 II

q*3S<$^3^ 3 iwm 33^3 I
wr°rrg 33 RT 3 5^31% 11 «\» II

*3*rt%*n:: 1

3 $r: srssg^mRW^ 3 ?: I

sqm; ?r%°n 3rg= m^r: ^r33is333 11 v<: 11

IWWWRI^ *g: TO33fffc33R3W I
*33^3^ 3 3R3fas3i*M 33: 11 11

^q^ff wa 5f*rr ^ wrerew I

vQ

%<tr3 53h$t: simr. awfoiw: *$m %- 11 11

^3 3<m; 1

513*: TOftspft 3T33: TOROTT II II

*313333^3 313^1 ^rerorca: i
sTORif^tg^i qkrMsft 3 11 ^ 11

S. V qre:. *. V, } ‘3: wfasti^:* n. qwi.

[ qw i * *qqiq :

^[S^qqg; fltfsfq f^^T I

^^mf^rc i

b srfof^T W U ^ 11

3^>R«n^Rts^ wrct >

R<qqf 'b 5T5^in?*rat *kP. II ^ I'

faw^ ai ^nW^^LH ^ 11

qoi^g T%T: KWK. ^T%t^ I

5ri%5 rftf a*n aRt *i«rt ^ <ra: ^ ^ 11

SRJRI^ «WRRMRTO^I : I

g^sn«r ^ri =n^t {^^°ti : ll u '° H

\zj: ywift mmv\ ftfasifa ^ 1

«nvrai#t asnaiaftfopnfo ^ n ^ ll

i\$\ ffe^fRT IN', w. ssraw i

sfg TT f* ^m^ «r. ww^sUrf: ii ^ H

qqg: iH ^fo^STlS **WW I

s^qj 5 JTT^HjWT *KT: II ^° ll

mxi ^ I
mvw 3 ^ •• ***& »ra: ll ^ H

ft%n9WI^*IR3 * II ^ H
^qqfsRjr 3*3 RIW I

zzm ^T q l^S^ q ^T ^ II ^ II

,. ‘wu’, - ‘*ra: 5 T* n. qis:. V ‘w’ «. W«- »• **’

*i. qis - .. V '® r * ' ,,J: *

sm: i

25 ^^5 M^RT S3WTC5: I

W: II *\» II

mi : Rfl TO ?3f^TT: am ^q^f |

Sjq>R: flJRhft f^PIRRft ^3: II ^*A II

*RTO m ^ stai: qRFMft q SH I I
srofe*qq*N qi^qf sqqfaran H ^ II
^5RIR3 J^r: SH q*f«f: 2*33^: I
3R%SRI: wte 3S^ : II ^ II

qq% «n^ ^3 Zll\ 55(f^?^)W^ 3$: I
qqrn^r srftsRjfr qqqforq^ ftg: n n
q^wifaqtfifq qqmi |

aT3%$Ri^T^ q»«q^ qklsq I ii ^ ii

qTOS^ ss3?q: i

sSsRti^f ^irpqRRSRkqqi u vso n

^iw f^prsq: i

3Tiq«r«jift q^qra^rq^ «3rc<rar n n
aRfq qroft^ 3 TTOqT^qq to 1
»k ft 5T3^i5qf^RRTqtTf>r a#rar 11 ** 11
qqiqftf 1

skrt^qk sftorft #r*to *rrto 11 11

3^R5q<qqife ^qRqmrc% q;*qqr 1

Ctrl: q* nm 13 f%%RT ftg^: II w II

qftqRqjf: 1

qqiq^a fc^qk qqqs^sgah 11 '•'a i|
g^WRifa q m q 3SF*3 1

1^5: sat fq^gft *i- 11 11

kfl;’ «r qfs.- ~\. r p%. *ra' « w..

T

qjq>Rt mmsi I

faqq>l^ *R>R: ^1^ qraqt qT^ft »mr: II v»v» ||
S ^ JT^ifr^^il% qRftf ft I
w- srrorg^ii^r c^r; faqsftra: ii *d 11
qrqqqf ^ 5? rarc^ -fl i
qwq wp sq<qq % wi: ii vs*, ii

q^rqqf fasRqg^ q# 5*reRsq<Jr^ i
#35 ?rw 'ksw&i gwi^fq n <i« ii

flreoarow q ssr ;qRRqraift qr faq: i
^fcTR qqira fl || d? II

fo*n^?nn»ft ^qr gqq# =q i
qqiRf^r qqT farrat *qn-. sh r^fr qsr ii d^ n

qrurrcg qg I *ra qssrr gqqraqr i
qqrarRR q;q *3sqt ^qraqtsqq: u d^ ii

5RTC3 qq q<qi^t 3m for ^n«r qz 1
swSx&r qqi *t v rt sram gqrctffor 11 dv 11

*Tiq33faRT3i\ ^ tf# qrifo q 1
3f^q qq^Tcft qgq; crarsffoqxft qqr tl d^ 11

5tur[ qrra^qi irf&arista =q 1
3fq«nft»jf^*iq fra: qfifofft: 11 dq 11

fqfra: tfffqsiq raqm%rfo<fi%: 1
t$qRri e^qr fifoq [forqq 11 d* 11

cTxqfoqi qfo qq iTW qj/fofo it 1

qqt q?prcrfo *3: qxqift foqqr n dd 11

qjs:.

•qTfaqiT:] lltfta: <TZ5f: I

qr ^ n 11

^Iwn^r^R: I

q^fq&rl n$s$i^ fqf^l q«n i
g^i^i mk\ *H&qsfo3$ II ^o ii

qwisrcqsr z&

f^^ST^r *&'• i

wiwfcw srrar wt *n^

<^rf> frf: II M II

51%

ctomrcq?<?t

^i%^r^mi%ft<fa'j tot

snw: qzs: |

«m f%<ftq: q^- 1
«fi^TS^^ =q I

*TR^^ fofftr: wig^T S*: II \ II
STCfsft I

^*r mfa; qldft n R n

W I

^Sh^H’ =q ^HsiJ II * II
^iNrcpS^srraqt 3 tw&<?ts 4 l
si^rfl^4^i^i«nqi%f^fMt 11 « II
=q *|q*i slft^rsq ci«n |
fi^*r ^P&T^te* qiftqT n ^ n

i. V, 5. 'prt ft’, \. % s^q?^ a^naiT q*a’ «i. to:

v. ‘«T* « TO:. <». '^TTSq q’ *T. TO:.

33**r ftarqft 3 *3^fteri «n» ^3 3 i
33 : *k$\ 333 sfsfajr. n 3 . n

3R3: 33&PH?3: ^ ^l: <rarer$ft<TP |

^arTfaqrrc: i

'jpif^i 3 tei <$tar 3ir?3^ 333 ; n vs n

<9

3 3 ^Htto asi 333 ^ i

5<l§3fatflg^'afl$fa|F II * ll

3l«&3ft rT33 ft$3T33f I
33T 33T3fg*jft 3te3>Tg^ft ?ftgS33r 333; II ^ II
3 ^farr: qtesr *3*5ra>3: i
i5i#i^ ^fts^jfNkr ii \o ii
fotsft3R3T 3 ?wr313T3ti%% i
gjwrar *T^q*n^wai cr^: n u ii

y

Slfatf ^KT §3 #3# 3lft w# I

tiW ^3 iizfr irrqi gur ii u ii

353>Rft Jnfcft 3 5T%?ft 3M 33: |
wsjpftort^ TO 35<foft 33f II n 11
3fifi3t 33r %i §3^r ?3<ft 33 : 1
3!3sft 3l*"fl %3 313^ 3^ II ? » II

Wt33lfoft 3F3T 33*3 3£3T 333; I

3$*fmt3T 3 <narefciT% 333i3>3: n ?*a ii

35513)3: I

%3I3: 3331 g$*T3t 3RT33II3: I
3133^33 3TI3^t f3^«I 3^3: II \\ \\

i. '«pi’^.to:- *. ‘ 3 m ii’, 3 . ‘qrfaMt’ v. V,
V ‘333 \ v M^tm’, v*. q«:.

q£®: I H

ftfaqrql wrr«i toto f#Rr^ i
qsRRt srto Rg^tor to u \ * li
sfWR q§frrsrto*r toto. i
crrtoto srrafr Rffl <r*rr il uii
3^ ^rt to m PTRspt rt: i
3f^l 3to RCf *Rt I! ^ II

$<R: RtR RrRW # to* I
to to#** II Ro il

^tor to ?q?r*j itrr i

i$\ mji\ r^Ri tor: Il R <11

rewjij^rfaqTP:: 1

q#: qq^jr%3^r #: tor: to(<W?3R) I
to =q #°ft *3j ssr sto*. sito 11 11

sflton RfluiT 3 W. *STCR : RR^ I

3R[ |q? rr rr ^r to torto n « 3 u

tor tor to tor rsr *#: i
SRfe: flgfe: fafe* OTT .11 R* II

*to isto to qgsr RgR fa i

qrr q*mi- sjrt ««*n rst rr to n V\ il

*nto to qsRRgtotf (toflraiR 1

f^r^qr qr^ftor: i

arR'Rrs'RR

jtoto to^Rtoto to3* toR. i

i • . ‘vt\ * . ‘^qr s’, * . ;«r qi«; . *. f c*n’ <3. qi«: .

[«rar«w?.

scr-

TtF^TN aWWffasfeaT I) ^ II

fa£it%5TPT?Ti%?fga: f^: I

mk ^^f*asfaRnga?qtsft =q n u
4m £fa#sr sfasjas^ m ?tar
^ ^ wqjqor 3 f%q?m«T ^rUTf^TT: I

q[ft: WT^. 3f^mR ¥ rr%%^f^7^['Hr-

m^i \\\t II

f^W^qfaqTTC: I

«TW *JfRT 1?t U ^ II

qrfoft *4$F&r qtf^qfeqT «ft: rf#NRr i
^ q^r: *g; w&m-- ii X® II

cPFft 5Hq£l[ ^ JTfrfasqfM *1%: i
55HI %ri ft’srr qMt «?rc°ft $w \\\\ n

&31 ^®T?*TT 3WHf I

^qnM II U il

i«ft: g^qt a«n \

Wtpsr: qs&ai qj^i: qw^ nun

3Tstac^rn%qnT: i
arc^r qssjrcr^Tc^ q^r. i

5 i%aif$C: ?jf$far q#dMt%3: farcr II \n n

faf^rcterr: ^r ^ stffap i
•5R^*W^84«ft: 883=% ^r%d m II ^ II

3m ^ totf srrRrtetf torfa% i

srffl#rr to^srn *wi \\ \\ n

q*|f^fRTpn 5RRT: f^r^T^: |

ton to *rar to to g^ toft to n n

3

^ 3<3«* TORWF: Wl:*l
^^m^TRTr: wm: ^r: II \* II

to tow *t1o tom #tor: i
^rt: toto tor. torto n n n
ftffto Jlfto ^ f^rr ^ l

^ftor r %* Xto nhto w n #° n
3^r ^Fito ^ I

to^fi tow ^ srrit to ^rr: n v^il
vep tor torar gi%grtonto: i
storerftoTton nrcto ii n

*ra sFsreRyrftorc! i

%to gstoto tototofr 1
ntotofttotototo **rpui *\ n
to tofto gl i
zto m 8|?tt tIi qrto ton; ii vy ii
si to ^ to to^; wraftm^ i

n y-A ii

v ‘BgWRt s’, *. 'q*<rr?r\ \. *Ci to ; gni 3’, *. ^n:’ n. qts : .
V ‘w’, *• ‘^’ * 1 . <rre.\

[*TW«nTq:

AV t5TRRT^g^^<T.fffr

q^ffac. I

srw* #forqf 3 $kh swg. u it

%rq«n^qrqrfaqq*:: i

WRT^Rrwrf^ofkr qw^sfqr i
f^fcqkfashrrcg f^rct qnrtqqg. n v* li
f^qolftq fq;£%;qfa: ^rf: I

qsfcrft! 3 ; 4 %%i%! m-

sqftq$f 41 aft if fr 4 qqqrq , qK£ N qi$qqr$ffi!
qjrl: q^%§rtJFqr*R!frft q? i%>: n &<r n
RFT: sqfwq^Pli ^4 ^qmt^g I
1 %?: W ; 3 tef rH II II

srt i qjqqfq ^ qrarfcqq i
tlq^ qqr 44 qqr^r <qq*ftRq^ n 'ao II
3 rerRTrwf 4 f 4 : qqft 3 fcqqq; 1
re??$q q^q q>«q 4 qqwrqT 11 M 11
q^rw^q qqftq*q 4 qq- 4 t q fqqq 1
qrqwq^gwrq qqfs# qq#q>q; 11 <aR 11
qq^RffTi^ q*rri qfaqqirgsqr 1
sRmtqig foi*qq<* 3 i^q ;q«q; 11 m 11
fr%qrqrfr%S^[ft ftrcft gq: 1
qsgfeft^q ^fs&°r 4 i%^rg 11 <av ii
qg: ^qq^^r^qg% c q 1 q^qg 1
3rrff^qtf^fqrqq^ qi^qqiqqf: 11 'va ii

v *«!< #. to:- *. ‘4’, \. ‘%! vroit’ n. to:, v. ‘q*ra
v ‘tff 5 4 r %’, %. ‘ft 5^’ a. to-..

^i^gf^i ^ft ii ^ ii

2*Ri, I

3TO W^9s[T 5 II *V® II

^T*R: I
II ^ II

gq a^^^RRRRRSR I

3$ <?m R^^rftRsspT praH ii ^ ii

*rfi R flTBPfr 2^ ^RI3. i

^TfT^r^n:: i

3 ,

g3l§R^T$g^^ia}TRSR't 3P^

^l^ffop^^ropRT gSSPTi&RT 1
5IT%^T ^ JRWPRT

q% m f^fl%BcIT*f5RclT pw^p II ^° II

q^rasTtgf^ rMt pirt Rftsl 11 ^ n

rr3 br€i rr 35T%3 l

<rai^^T*n ftR 3R£5$T B35% II ^ II

f*tlfagg*T^3 irt sRRg^’ffi: I
BfNgi^g^ 1%R^RR ^TP ^W<1 II ^ II

HR3RT$fqf; 1%K Blir ififtrofoas: I

imM m *Nf ll M ii

^acfefo i

*r3K<t ^ qorR rirt i%rr 3 •

;?ire: sfiefrcg^U# H ^ U

i. ‘m gfe\ x. -'UH* *. V * 1 . qis:. '• ‘«I* «• UK* u >* *«'
n. qrc:.

qz i

snwran^ i

ST^Pf || ^ ||

3tbti^ efararf^; mftnw- i

«rmf^r qr^^ql g^rpq^rft $?q^ 11 m 11
forftpjftsfkil I

*fl 5 wr gfasi|£r qp^ft li \* * 11

fttftoPTpfcifaft * m r gte r ft i

W 5 &s* 55 #$srr$g»T$t =qpr: agsro*

5^f ^ure^ra*. qw. q>> 3^3, 1
«n^ m *rf§ren*CTfaa 3 rci Vft f^t prat
sftTOefa^ =q q^n*q%>|faqg 11 ^ ll
fa^^mq^ipM 1 ?qsfrfaq> sr^f I
atstpi# sfiqrogi wa 11 v»o n

m i fos fi^yeren 1

m ^i%fe^ 5 rqr pts^r =5* 11 vs? 11

qq^ripJTPTfS^ I

sg^il^pg fltff gjjajpq^qprg: II «R II
3 tfo*Wm«T mf] s^: WRT ifasifr ^ |
qrprwr <rt sqjra^: ^i<^pgi 11 11

*rtt%33?t p; ^rn^R: stscfo£N<l I

1, *i* to:. $. ‘He e* «. to:, x. ‘•ft’, *. ‘3’,

*v '& n. qre:. \. ‘fawV Sf. TO:.

*m\ 3 m II *# n

arc *£T 3 ctfsrpjrfftu^rc i
vfcj su\ fMtawrc % ii ^ ii
^t 3 *^ fr*Rft

afaf 1 °* 3 T fra^ar ^r^ttci^^i
ai%-. faaarcaa*TaaaT araft aassrft n n

SPTj^HHd l’ST I

SWaJltlal flfaWf: Jffai: sf! 35 %^ ^ 1
srfta: «frrca*n%al alaTa*Tf^rc3 ii «» ii

*irciT: gpftat srarcra: i

g ^3 irpi?ft aiaiawrcs ^ar* ii *< ii
aswrft aa£a ft i

saif^taar: ^arct «*ai *rc*atft il il

asarcawj^&sgsrerfi^

f^^TaaaaT^r'nsn'tsn-

qaftCT swfcwg *ntft‘* s il ii

M*ite« T rer i

laraa ^ 5 f 5 f| aTaisrpisrcnf ara; I
fim oi f^ T »rca: srfauffcaa ffta: Il <^ il
wmm ts$$\ rtr^ 1

aaifs* rc^rf% s^t araaaa ft Ii ^ u
aiatar gfa: ^i^r taa rtstc^ I

1 . ‘Kt^t^nr’ , v Tsur, J.'V « 1 . TO:.
»l^* W. TO:.

1»

v. '*»*-

D

u

[snqFqqrq:

fcrapft Wrea^^r i
rt^ #. *ri%^ qrcn^pl' jRq;
frqrtft qmq'm qqqcfi q^woft vgft || ||

stor»fr»rTO:.i

qi?r«f^rf%q^ti^q^^r frr iu» n
5^q*$ 5iqRTffc§qqt rrrt i

sr^ fa^TR to «fifag^n: Rq *3: 11 c\ 11
5wi ^RRTqnrr^^f «fiq <t qj^qq; 1

*rfa: rtrt 3 q>: qiwsRTq^qqr^ftfq; 11 <^ 11
qj^RR^i qi§n: q^raq; ^t^tt: I
eflfcRift Rqtairq Rff qqfo** qi 11 c* 11
SfWFRlft qrf^^IR^^rN#^: 1
^ITR SfqRRl' ^fr 11 <;<■ 11

■g

RRajRq ifo* J T^ : I

snr^nqn^qr to qqRiqrcq?fq 11 <;*> 11
q^i^ifqjTft ftqqqi ^qRq^qqf

wqjigq^^i qq^T qrcn^jsr mM 1
^roq^f^q^trcRRwq^

«TT^qi 3 qrc^TOf^i qsqTqqf q#qH n V 11

jrffeqr^rrH: 1

qi5T|Vpnvqf jf^^cqof; ^fofj |

rrt^ qqftqT*f: qistri^fsrqtqqr II M 11
q^IR q^RR^qfoj^q qwri%: I
qtfqqVqrfltf rrr: qqfafe 11 <U 11

V ‘tfstf q. qw. *. ‘3qrq.11’,

\. ‘if*, v. ‘jqraifq’ q. w:*

m st q^fsrn^r I

jtefaratfNft 'preiT^toq^r

^4 sn^;ft4 ^tr%wi%wr II ^ II

facqqfft sfc^t %W«n«I fq^ : I
w*&^w qwji ~^w^\ *gaatera>^ ii ^ ii

^^gfq^qai crqfq n ^ n
qpr^T arc^ssr 1

\A>

^41 ^^5f?rr^n%FTf

afar WTf4 qg^N ^qcfr M4 t I

st4 $*4 ^ rstht^sr *ra4 snsgznt^f

qf ST #PTT I5 W^T T^^WT II II

i^mrcr q%r fsVstsrca n ^ "

i^qra* «Trasr«R^r mm

§st3Tottsr$$ m a<w%sq I

;s*ai fcft aat &im g^sigq^gsr ii ^ ll

saqq?^i j qrei^qq^ isawg i
Mt ^w^mvhii 1 1 <°° ll

sswl-. qftta i

STgq>mTOr^4 fqq^g^Ria. ll t°? II

srarsni^T^ '

V *<t’ 'Tte:.. ‘14 n. <11?:. X. l (%’ W:. *• ^ >

II II

«IIRT 3«nfapr«R*r

3* <ft3T*g^ ST!%R SlrR^st ?55T3T^: |
hn m m fon sftiftrefapFT: ii X°\ il

=5 *T«^TT S^r gSFSRi^T: |

ii ?«» ii

%*&*' $**f 5TRTT: I

3&S sppf 3^: II \ o'A II

<R: RR«T

3R3T 3ft: II. *0* ||

wfNr: i^T a*rr fro fl ?Rr: i

3PU ^ gjC°fi w>lf ^3$3lffcWT: II II

srasrt wr: ^ I

<rai wi^r *gRR> msRrf^TRR: n \°c n

artft %* #rrft %*i?fr <r»rr I
^rcitreft ^ RT3°^r *rcr^*ff*J r^RRR. il ? o^ n

?rat ^ fate gfNtefttpr ^ * |

<R: II \\ ® II

STRlfa^g tstf ^4taPW«PT: I
m 11^ U II

3mVlW*faTR <*?R*<JPTR. qifct |

*n^s55R#^«n 3 <hrrw ii X \\ n

^TRr^Tffcr i

m ii u * ii

*. ‘«U:’ »r. qr«:- *. ‘«f qre:«

siwtqtw m *rc*?RRRRonft ^ I
*R* 3 <^ 5 WT ^ II II

arta§ qnTOT fcr 3 *rrcnrWj;i
^rt vir q ^ r n :: i

^ **Tfe<NTTfa$r mm qr u \ \\ ll
f^r g$ =qi c 3 ^ I

m w ll ll

fa*Rt sr *?Rifg^T I
*rarhft «iPT^rel HRfsqi^vJqra; ll ??♦ u

*tm <f*ii$aN<n ^rsfqg^ I
|R«t *$$*&: ^ 3 i^rq>r ll XU \\

fe 3 $ *n*rc>^p»ri *m$ i
sr^asRift mim\ i$vw ft^ra; n \U \\

ssro&ft ad M qfafoj I: i

snj %fca agatgai ll U® ll

SF^TRPf#^^ qi*RferRTT$Tq>l^ I

3 ^ 15 fW^ aa;^tant% f&aa, II u? II
fa^Ra^nwRRaa: |

RTafiRRaaaT afaaF*: 9*ft: II U\ \\

^rrt^. ^ R^r $faar mw arca i
areta*spr asaqp?; artfRa fiH ll HV ll

W*T 3 °I ll \19 ll

i. «• qre:.

fwn f3^«r writ $3
mf¥$ 3 3*34 fan$ fafarlrH ii XV* to
duflUHggrcfr 3^35&r3kft3l
*reft33Frt RW*Rqrp»n%^ n li
ft ^3 33f3*fi 3 ^rl^*RF3*ir^ i

3T 3^ri#rf 333 ii H* Ii

33<3*T3 333 W : ^(^3*33: I

*4 3 mysm ii H

qatii 3*rera i

3(33 3(3(3:33fo#tft: II \**> to

v

3TTtift 3*33 ^^TT «F*IT §t 53 #3 I

m #133^13 u \\° \\

glOT^IT «JK3( 3WT sjrasj* ^^3 I

^ 3=533 qicw^ii K\X ii
fcftftft fl^3T^ (%33^3T3l
3$3S333(3t 31 4mifa 3^3 |

3TH3(#3?(str || U* ||

3^3^ 3 ^ (313^^ gfa =31^(3
ftSRjfr 3( ^3133: *3(4(333 I
*3ft ft(%33^T(: 3rf^3T'. *33 3?

3 ft 3(333 33$(3(3 II K\\ II

»/^rqrH[%qg^q5<?r aoTsft
sfrqsosTf^qjsrr %frq: |

i. ‘*\ atf*3 *i. qi3-.. q. ‘ 513 . g’ <*. qrs:. \. '* 13 $ *’ •». to=*
v. 'at 1 , V '3(3 «. 31*:. «, ‘3, vi. f qqg^qq*$ tffoosiftifflfa:
q?«: » 9 t 3 n. qra:*

3TO I

S*tft£ TR'TT^TT ^ W.m-

in il

wrc R^f^*g*5TOT^ Rf^: |

RtnfaRRftRTRi^RRrciRgrc^

fW»R RTf^ftsst II R II

IT^TIRRT: S^f^RT |

* qgfg ^ *mt ir \\\ il

ift ^mgg^Rn%Rifegts^r^
RRR&IR^RTt i

<R$gzrmi^TT: m sn^w R*r-

ftRC WRRT II V? ||

5 ^ 31 ^^ ftesfaw wt&

R ft ?R9igi: ^p^fisfr: uVr I

R ^ RTRRmi^S^ II ^ II

Rft SJ^sfaw«fafa3

R^R>R*RIRT«T$"3R vrffcft |

tforftc ft rr; rsr Rgrft %i

flftgft r wf g Hil

i. W, \. ‘r’, \. '<*iV r. qra:.

^ qq ftajiqqrg:
srcrcffi qqqjft wi&ftprw I
^g =q 'Tte: qq*?fofa ^ 5#
*q*gfara^q w? qpT*q g^ ll * ll

^fasW$3*FTT: qjmfqff HW
qg^q^i^: 1% qq wrw: I
qjqqfeqgqmt TRiqt si^r *g-
^5f^rf^*FT^g qffta? q^ft: 11 ^ n

3Rfqft*pTrW: qJ^^FTl:

*PTpn#^jq ^f^Tlfq^: I
q*qq*gqr& TRrqfwrr: *g:

S3 fcfcrifr: ajT^l^qFT: II ^ II

q*fa ft srftra^ qm wf3*n§: i

9

sqqjsftst gwrc#*.

^rq^gqw^q^: *iknr: ll t © ll
3«rqq^ qftq; ^Nqpfr qr
grft re gq q ^qf qrest qrgsrsft i
3wrcffa$ wg *j? srerifc
qqfa q q ^ HUH

f srgwTqti S?Mt *lfe- ^
q ftgfqqft q£ wsa qiqqqig: i
qqg q^i qqfc <ftWg*qqfs--
§qqft sr%qqt qreqfafai ll U n
grqqqtfStfts Siq^ ^q^FT-
SWFft f%foq»iqqT% q fireK I

1. ‘ifr q%’ «. to:. q. 4 %g’«i. to:.

ijffm: qj55: i

Rtfotf Slft-

^5«R5j^r: %sw*q53: ^ U \\ II

suRn* nlfe% nr

5rRrn$5nnT*nr(0 wrorcfa n i
ftn^gfn fnk ^**rn

**rfnnn5<n % sTn°TfaisnFnrn n * * n
f^rfanRt ^T®

gdd<nR«wH nrc^ «i^w I
ffo snpfanr; nmgt nnr^
fnrgftnn^n wrafaig 11 n

^TT^nf^WiR: I

«R£d<Tflnn?nr: WRT^ nisft*
n^n^nft: ngnran nnn i
3tf^cns«5nt ^tR nFn* nmr-
fag<JinnnWt: ^nisnnTg Tin:

sn^nnssrwFTtesnri-
r%%^n?n^r^ ^nTfr^n: i
sreremgrftnT vstiz wT

fqanwpft n^Tint mw. n N II
nn^f%Tni^r softer f|nT|-
feTnfa^r nr^f^n nRrcfnr i

gftnRn^Mj^iT nfKint
f^r^nrnrr^i ^rnnrni ^sft n U n
fR^ignRi'ftn ffcrrt
fegn^nnsj nfan§Fg$H I
wg frfnnnrn f^n %4atsn
Rg^Rnn^ Tn*nn g$nn?n n ^ II

F.

sfr q^gfaisr
firccrcifttfR i
ffc?pi»Rforf^ ott *ifaRrci

^nftoRt#: gfo?! II =1° II

llftRRI%a?4 1%^ ^RT
SRRftq^TR Wfftli (iK^ I
SRSH^RRST W fl#

flq^I%^$ri(*)RR3R 3 ^ II * * II

f|g^qq^sk%qR
^RRt^cra ftgwrg. I

W3 ftqfq^R q^ srrejqreRjt RR II

f|3PWfa<ftj qiT^^lo^ 5 TO* I

qiafoiftigR ft^RRrft q'R
W3 rto ^°N?* ii ^ II

*«H<iqwT& 5Tf q^r-
ggisRq^R qqrTO $qft

fqRRR^ sif^r ii w ii

fegsm^qTcf #at qflfaR
Rt%^ff^TCRf 3$^ WPfa> 1
$K3 fkwm ^ *#
qftsra^RWilft *tftr at <nfan* n ^ ii

sr%^3q»R'R s ^f q ^ qf^q^r
^qrsRgRTO ^rwpi fa®N* 1

y. ‘&’ w. <H3:. ‘wraqi’, \. '?l\ v. «ft*n. to:. H

‘#j’, { qi»5H’» ^ ‘‘tV, c. ‘fotq’ *3. qis:.

<T3 ^ : 1

gsqpraqi: gfqqq «*ft sRm ir f a ii
9^"

gjfcfq jpm qqnmr ^ i
sRfoiqj^fq^ qfaqni

qire%S3^: II II

&Eq: qsnr^r: I
e^Rqlqras^ sitedsqr^nft:

?T^5RcTgq^ II li

3«T^

qRjRRfa I

qsreraqftqpq *rf^ tl ^ il

^rfq*qs3RFq'.
q>qq^ifa*Rqr jRRrqni^q: 1

^r^RfqRT^: q^^rt^ w\° n
srawqfMfa: sqqsjTqq'mt
qqsqqqffo qn q; T%qiq: I
i^qqjq^ qrqq: ww- ^r
qqf^RTqftqrq^rqfi ^rtaFr; li \ l H
qjfoift fq^qq^r v%m hi%;
srafqqTrRjpi: grton^: i

V ‘fgf^xsr^n’ g. qia:.

[tfroisrrr?:

W^'

sq§ gsrfrRi^r: ai^sri qt forc; \\\\

ms ^ qg^s *Fgste<jr^*ig \\\\ ii

q^farf^r mzgii qqqRifg i

wa

wpwM 11 \» 11

^ 33 *

^vr^oigirsi^M^: qjq?(f I

mfa m ^ Wbw

«Rpre»i^R«r: ^{cth *3 f 4 : 11 ^ 11

qq^qR^v?; gjforfou s qissqr-
^^ 5 R ^g 5 rFW^ T^R^'- I
qqsqqqipq: 3 R?*: Wf^THl’
fqqsqforfqgqr ll *VH

fl'T^fisr'TT^t gfa$*qt qqRl I
^^T^R^r^Tloft qfsqtl STF^wff
qf^gfar^ qfrwifopwrii 11 *« ll

aTT^R^Wi 5 ^ W&tt
qqg^qq^Wrtl^f^nw^ 1

1. '*’ <t. qra:. *. ‘g«q’ *a. to:. \ . ‘«WU'> *• *%W.
^\. ‘f q^cnf^i’ *»• qfss. $• ‘sq^raT «. qis:. '*■ *• ‘fa’

n»

lR5r: i

%*$&% fari^

<mqqfi qm snfaf 3 qfig ii \t II

Rsrcfts^rci qfoqT£:

?■ s || H II

f^qfafar^ifqqt fR*n^: i
*rcf3r<?«iim c rt 5^ q^soqig.

qt mwft s*rh: ii »° ii

g^qfqsw

qjqw^rqfaq^gqqwssqrf: i
gsraraqfcnur: q^qisn^rr^r-

^^S5q[^ n v ? ii

srq^gqwr qft&q: a qissqm;

f^qqgg^Wqq&sqRng. i
q^jqfa **?r# q#£ qrqqrqr
q^iqRoT%^%^qrfi wM ; il v\ 11

sqiqqri 5^?

£qqq ; q i
^if^gs'tfiqrcrq^q^raq

wi qsrerqH =qFgqiqj[^qofg ii v\ 1}

f^^qfq^q: ^TSJfrs^rqr^ng
qqq^qq^t q: ^prqqm: i
5T3wq^5Tt qqqqi gfqqisr.
q^qjq^ii^mq^q^rssqr^ ii vv n

\. ‘d\ v V vs:> \. ‘?r’ n. qre:.

\0

[*n*rt«rnq

fwzmfob qsffriHftRistf I
fof&OTT®

g^«i§ ^ sn*PF*N r%°3f || H

arf^m *ft?r 'rsgsi 3i%^
g^»R3*TCR ^Sf |

fforcft g#s ^ *i-

»nt*nra^t!f ^i^TRlrsf^^O n « M

gnw**n^?l ?■• * *niMH&
ft4fNfo?PT: I

TOfirtsf^saiPSSKt ^TSS^'fra

W5^0WR: II »v» II

ftgwfaratf s*nsrcfltaM

w I

f%w*§ PtalkHwSa ^
ssrcmaft *m£ ^ ^ n *<mi

iTOTi^rrglss^ ofafrafoft

^5I*F^rfflrTT^r fl^rfif ^T I

qi§ qjtf^srcpft

fqiwqq£?ts4r sfmotf II 1 1

q*gw<iOT: %^n^ :

£?§ *T^T<S ^frU^TO^-

^fe^artarat q; i%^r wte'> ii ^ ° ii

sRqfctqf^i srau'wrpr: i

tfWIWifeb rere: ] >

q:

sfoR^flfc: 3ffafts5^*ffiR: II M II
ftg<sRRJRlS ffiw&T <R$t-

WTWT^r fes %SRT^

^dd^$^ 0 ^RRq;ii II

5#sfrtf?r wi g^OTT^i r fk%^ i

ft%R'R|RRi*rR<s ^

T%*RR3^ || M II

siRTRRft^r 3\%fk*k s m\\
R^gg^nffar^ www - 1

§3$R-

k\ WC II *AV ||

fl^sg^RRT WW- WW. I
aRR^^foRIR^RI^R:

ffcR*R§R*r-. m fRR gw. II v* II

^^r^rr'trtr wtt I
fkm *rcfaRR Hf^rr SRfott
qqqt ftai%R g wfr ssfajft li ^ ii
srW^fi ^<mi\ kt

ftsrar I

g^crld^g gfr^gysfo ii ^ II

v ‘nnffoiV II *i- «?u:. X. ‘W%\ V ‘ft’ «• <n*i.
H. RW >i. to:.

v. ‘Wt’,

OTRP^iprr srfN*Te5*nn

ST ^3 TO^TfRRf II ^ II

$$*?£.

q>faR*R*rar *Rrcrert ^ r*t^ t
OTftwRqw ; #N®fl qr s*§ &$i
RffecR#3: *Nra*t *nw: II ^ II
^srqwssrqron*
Afawreffc TOnanwi:. i
tif^JTRr

sR^qfrrctfte 4 t II \° n

wrrfpfw^ *raft ^ 4 tfc-

f* fq 55 f#m ^Tf^i%o^: i
f^RR:

RrorerR*n^nf: n \\ il
^RwrforerRC.
#rgs^ 3 <tftaf^iq;qn^ i
3*3*9 mt *n ^r«h&5&tI
g^ftofM^TS^I f OT|: 11 ^ II
5rw®rr#s«r m:

fafap ff qRj ir i%r qsfq fson: i
fq^esiRT TOiai wfcb

aft«rt£tai: II ^ il

JT^^^faqTH;: I

i. ‘<Jr* «. qre:. *«fr* n.qrs:. * ‘fa\ v. ‘isitsft i 1
V,, ‘H* «. qrs:. ‘draft’ n. qre:

] ^T*T JJrfft: <T^5: I

SJW If ft

ftftfair 3 r!»^offsfq to |
s ^ In:- iffiratensf: ^r-

SI^T^TPT: FTT 3 3 *** ^PT: II \* II
TOWIWikpii TO*ntl imrer

2 *TRf l%ft: *g%fta? |

^ im: ^

RTOTgTO: RT^ II ^ II

mfafo *R«T ^fft# <3 RSTT3
TR°RN ^ ^3 #SR3^^T: |
tlTOlft TjRTpPR ^ c 5 f FTT'

SSRORfa ^ *P^ ^ 3$: ^^3 II 33 II
5 T*R 3 S*re?: m:

e^^3»iofr ^tfiwrrsEiT: RT3 1
?F% 3^fR%^EfHRrHR%-

fifWTftcn^f: RT3 IT®!: II 3 v» II

«rc*Rfa 5 R®li ^ IMT:

R^JTJqi^TgrRT: |

R^^FIW^sfq- rn ft?T: *g:

flf^RTO^I *T IMF^S 5 T IT^: || ^ ||

S^TS^f^i^^S^FUpT: |

3lft 3^JT®f m JTOT q&w

«TCT 3 *T 3 to* 3R^r ^RRT: II 33 II

*T3*fa RrW- eTRR *R 3*:

a *Rft troirt 3^3313 1

T %3 STffa'TTOR 31 % IT: 3 T

TT *RI% l%3<T?qR?TJ55RT f?faR3 II v»o ||

I

[*T!»n*roT^:

*lfar*Tr

Wffafaf# m^f\^ II II

5 re rre«r •

SffhfRI^Fl: * 3 -
JTimtsH^: ^ I
m ^wrepr HRirn^t
SFRWT ^ II vsH II

^3^5T|0||:

mu- wn |

II v»^ II

*PTfa3Fi&tffowT cHT!R5^-

*5* qissnte 3 *#t: w: I

f^faqqrcjj^rfare: ^3 ^ t?^-

^ WT^sr TO*ftsft ^^^ T 11%: ^l\ qi^qf
*T 1 %: 3RR^ftarafel: m ^ m& I

TO&rw&arar to:

qi g[^ql 5 gg: gfiroR q;q*. fp qmq?: n vs^ n

qt spjffofri qg: * t^cTr *raf#rfa ^wi: I

3TS#^*miR qraMfar Rrowfafo ^ Ircsfo srra^n II

1. ‘«ft:’, ‘tm’, \. V, v. qrs:. S. ‘a’,

«!.<?!*, V 'fl: rq: ar* a. IF:-

>

^ fte ^3 a H^Itorr sr^r* qT 1

qs c RTR^3RR3RF:R JJ^-.^R^T'-

fiimw al%{Tftrcrai$ ! warf=s ireRft il *» n

m aiamsm smwwi * i«l wa - 1

i^unM. ^ ^i m ww feainCT m n »< u

RR’ifpn R£ R ; RlSfa3 1
fasitrfrrRi f«! fRi *F*fere*TO l> ^ »

RT«*RT^ RFRR 3*$R Rl^flfa'RRT^ I
R^srcmtRRT " ^° 11

<mk*W R[ RDTI fawr. ^ R3T I

RtT^RRTRRR RR W ^ ^ 11

RR: fR^n^W^RI %R RRR3

r^t RmRI^TRW I

%a\ vm- ^IRRiRRR^l^ R R^wt^ll H

Rr|^rwR a rra^ rir 11 11

y*f%% ^FI3fRR ftfPJ? iWlR^U

^TRRRfF^H, RtRRTR'*' II *« 1 1

#£ RRT srahrerfaRR. i

^RT f%W. te«n R^sfafafa ^TfH II ^ II

Rf^t R^S# fR^RIRRT^ I

fe^CTO Ri«rn?R' $5^: 11 ^ 11

gfa;dto srr- 1

Qfa&R'R: *R|^R IR^R R ft R5TR^ H c4S H

siRSTlftfR^t R ; il%5f°l^>T R3 : I
gjf^urf^ftRaj RR^TRR^f ^R1 II ^ II

U

i^ETT^T: % Jpj: |

^rc^ssreraR* cptrr^ n ^ n

f|^^r sRTpar^ft i

*p*t stspr wWs: 11 ^o 11

w q*N> arTOPR 11 %o$\\

RSW 3 ^ JTT^niT

JT^f^f^rfqftr^DT-

S%*3 q\ *H# <TW WJ^fSPi || *>U ||

& ftsrt*r *§«n n m%i <pr^r terfo spWt rW* 1

3sw3i%$if{i%5r'TgfPn 11 11

3

tfrr »4t*T^^i5T3^<T5cfr

«J<fta: q^: |

3?* I ^jJ5j: qt55: I

*F*IS^T 5fT3*TO*I TO: PTI^^T: ^ ^PTPctf: I

3 «ro^n: i%eto: rpp *pto£#f *fhprc in 11

3ft: $qkrc^ 1

st 3 ^Ifl^lfi f^krg 11 ^ 11

iroton *g: 1

srriratsft WH3 *raWi ipfe steftsfo ^raro v^i: 11

i, ‘V w. qis;. *. l w’, \, ‘wg*. *. '%’ *r. to.

^3$: qz?r | **

d*l: #4 353 f % 33T33 I
d*3TO3R33l&$- F^: fRI^ 33 353 %: II V II

33d£i3l 353*313351^ T33I33T 3TT33 =31^313; I

d*3T3t ^ra; d*3dswrr3*ER?3ft3Rr 3r<ds«ir3 33 ;: n ^ 11

#4: ^rr: $d3RS3 dd <3iR3T3i *3R 3€t53 3T3: I

TlftsjR?333 ^rw: *3ft gftswnfc fSRidsft 33 : n 3 n

STR §3%rfi3>ft Il^nssarot 3F 5icq^r*TRRIT^ I
3TR*2faft ^3*31333^ 3*3 ftR: 353°TT %3 3*33 H * H

3f#T d 3*3: 3 33T3 333T 5T333t
33 : <rgrw: sng 3£33taR33: I

23*K3 *33? ^ 33%3R 3 # 3335T-
3R: f3T3 II <£ II

$3? 31TJR333R3: 333: I

cTg Tf»r#: *313 333fop|G3: II ^ II

£3 fRJRft f?3*3 3TR3T *3T%33I3ft 1333 3*3: I
3^3^ f%33 9$3 15# 33 <ft 3?ft II to ||

fa«3 3?3T 33n 33533# ft 333*pif33S r 3; I

mt ft Wit ft33RfR ftltft 3^ f^Rto 3 rR 3 II U II

ftr^T 3 3>3TW33T 33?i 3d 355531235* 33*3; I
SffsdsTU %<33( 35ft333ftftH3T f3H*n33S3: || H II

^R^ftwra; 3 3 td: 3*3* 3 t 353# 33313 1

3*R3 f *ri31?23!3 1355*33; ^f.33R 33ft || \\ ||

51. '&•.', ‘«n:’ n. qts:. =r*» s ‘fit’ e. «rrs:.

[?rroi«TOwr:

aR’T^Tcflf *F^‘. *3^ ^ ?1% I

*R31HTrF3'&^ 3 ^RT 'I t* II

sRjfRt m< wd|CTg tw I

3 lftS*TTRI c R 3 %fqi95^S«Rm^^S^ II ^ II

^ 3^s^t Hfriq **W

3 ^FTt^^T ^1^3 'I

33TcSRItiM3<fr? *TT 33dT ^rWT'l^Fn^ •

ST ^FTFeRT ^ qq ^ H ^ 11

JF^iT^rcreaFi ^rapri ^cfTi f f3 q ^ q: I

d ^ ^t faft: m SRnwrcfcr H ^ il

3^31 S^TT^d *RI^l 3^3 ^ ^ 3 ^RR^ : I

sRjffi^sRira HFd il ^ II

g^t ^wrifa ^ ^afar *£in di&Tfasd^i m l

awrarcK?) arsft *TCW3^t #* ssjft HFT^rtsf^ *f^ir<» il

siJFdi m anwl g^nfoifarwnsfi w i

fll*U^ i; ^3- dafa*%3 dd did* 3 II II

K*mW 3 *P?tf «R 3 3fl5fa q^Fd 3^^ I

STSiddT'Ff^ldf^ddl afiafl^ST: *Rd^: qif^rdil 1 1

flifaFIT *TPJqtfTT^d iH'M^hWt : fl c tld£i3 < i><^ I

qj *F* ott WT T%«(3 JFdTSfa f^W RFT: II R* II

dTd^RdTTddW^f^T ^5 I

tWH t raT^'rf|dR: dTHl’TCTlfKd dTq%!| II ^ H

, ‘5f’ } *. «ft’ 5 3. ‘rtHHi* vs. qre:. v. ‘^IqiqtfMft’, ‘^’
n. sis-. c v ‘ftqrs’ «• qfs; -

fFWfafmfosnr: ] I 3< *

f^wrnkj sfWta ^^repii f^rfa sh^pt i

cRfl^lT: *g^TWlfa f^TTfcIR.^ 1%^!^ ^ re^re^Tf^ II

3 3 *F3f$re. |

nriftr t Rr^3<ri *t wfTOn^iicta «wft ll ** II

?# WS^I ^T: #fc[: R%3T: 3T3: JTT*i I

*nbs353H3 fam- ii u

£JRS*nfo fa^fa ^»I3^S*I 3331 ^OTlsc^^: i

^^sffcjjwqfa^s* v*n wt *$w *tow 3 11

RR3 c? re f^sfi i

: 33m: II ^ II

f^n#trafa fNisfarci^ W •

3tbi: fR^or qjTfli^rtfi^^i wri 3 u ^ 0 n

<rre: 3^33rref3 OTfln l

fare: Rfa^T: vm- USjf* 0 ^ \\ II

sfasfesra^TO. ft*n ^gr^RS <n ; 1
faffa 3re5T33T3T ^3T: *prafo ^r: II H 1 1

stfir^Rfa^sr^rei : ^rcrcajrft 3^ I

sirtt sfR*?re %°3*ref ?5«K«iTO ftrer WT‘ TO. n ^ 1 1

3*<JTFW33 «H *3I#i 3 II ^ I!

JR =3 3T33 #133 %I33 33T |

n^r qm^nire r f3ffe«re 3 «H4t 11 ^ ll

q?T 3 : m fairer sr^rei 3 ^rr: 1
ili^re^rriar sfasapif^ Mt ll

99«9 9*9191 g59IWR*9g ^ II ^ II

^ if 9139999$?^: soften i

919919 m ri% 9^5919*93 9 n \c it

R<ra*R =9 991 99i9 w ii>99ri99g l

*$?g ii ^ n

ft^T?9 *9^959 *99^91: m-. *g:

wnf; <ra 99^99 w 9gsr 9rgft: 9«g|: i
«^nrf^sn|: R$i9*9 gqf^Ri 99?t

9g 999 %® 93 RT^rf^qg II » © it

9*31 irtjrif^^ «iw
*33$: <re»: 1

99 R3JJT: 9£5J: I

319 ^RqRT^jnfcutrt^rrRiRR wi 3 99791 1

i»PTR flcipi «J9*T9T Rrak *999193. || ? ||

R999T: 9x9*99*1^ RW: 9e5R9l9*t99r9T: I

*lt9^99?9 19199^9199 W9IRf ^ : II 3 II
sift 95^9*1991^ 999 9J?* ft999 =9 |
fft RR3 9ftl9 ft 9^1 939^: 9TWtgqR9T II \ II

93?79f9RS9TW^9: R7T99: 93991199^ 919: |

9999 99t*3 9T9^t% 99^sqfcl?*9 g[9T: 97*9 II V ||
9999 9 91995^9 9^91 ftftftst 9ft 93? I
939qg99 9TW^ 9ft %97 97939 ft399 99^11 ^ II

\. ‘9’, V V n. <9s:.

*rsnr: qro: i

*1

^=qrzRfafa faurfa r%tffa ^ qfa ti ^ n
3 fa: q*fa r *R%g fa^; (
snrefffaqjg sfa w\\ ^?r^ir%^5i%^T ftfa it « n

<igsrafa*>re:

fa gtl fcrcf tflfoS faT fa ^ i

?jg Rr^fafa*rrerr fami |toi *T$rarcn n <r u

SRI^ ^ffaTS^TFRt *RWRRfa*T i

^cj[jqfa3 wa$$3 RR^r^j fafaf^ftgfa il «» n
ffagf?Flfafal%W g^fafarag<K?TO: |
qfaprcrftfatfatsT: m ?rffa^3 fatf: II? 0 II
ef^q^Rfa^TT: HW: sfai%%g 5R<U: I
sfa fajraTRfatffa ^ ^ ll \ \ n

qftfai fa g *iwfai ^sfaiRfagfa^qig I
%^RTRR^Riffayn sfTwsfa^i^fgqiRrq; n U 11
fapjffaqrcgqnqMT gw gjfarcfaflRU i
RJRrafajT fafa*jqf^qp^faS|a* fa: II ? \ II

_rs

^Tgg^ g era §*ng iregswiw^w I
Wf ^rffagfawfa »T?Rn^^faE^*TR^ l) ? « ii
fWISJW qrqaj 1%W R3T: qRTSfaTT: I

*ratefaqi g fa\^g gRiprfafa w fa n ?mi
Rafael ffafaqR ffa^ffa RIRT^IfqRMg^ 1
wfa fl r% c ffafa fag^n s*ercgfa =q ^gu ?$, 11

*, ‘**®rg’ «T. TO:. *. 'ft*, X. ‘qf:’ 53. 313:.

u

qgfoqfa qqi q^mq g ^>g^ql ft: * 33 : I
g^I^Tfl: R^RT ^3§it ^ 11 *« li

^lTWT^q^JT^[?TTf^^: JTPTlf sfq«Rf |

wnfe3 #?f ^ ^n^i w qiqig^ *pfi 3 ii U li

HFpf cIS^T^g^T: I

g^RTT «gU^SHft«lfTOTJ ^fRFtWRn: II K II
^feVr^^ir: qn^R^rs^Rrfta wn - 1
*rfa wwife =q q% ii ^ o ii

srfq ^IZJT»TRDTTT^=RFniT 3 ^Ii#lf pfo R*fft I

?T3 qrc^wpj^T^t q*ri%>’r f^rat ll R \ li

a* 5TF5T: I

^^p[Mh'f^n^sa: 11 rrii
fqftqrfq f^rar *qqgtqj faqfo# *fr wi^Rr: |
^fl’TTiRrf^jfiR^^swr^^ frf5^«t mzv. 11 ^ ll
sR^ra fqfqr&ft^i ^ sfla^lftrsprs^rfSraf: * 3 : I
«T 3 % #3 ^U: II II

^NfFIl^ pi Wf * «TT^ I
ftw fa&ST*! t TTN^f qF^IST** ftfFtf II

5 *rq&i wi«3 I

«5FWTSf^ qq^fiSRlUTT ^?r: * 3 : ac 5Tf?I?I^: II

^PhrMI 3 «F*reror forcro* irap&afttar: l
spr^ft^ TOTOfa 3<Rt 5RR^ II II

^^3 f^r«raisi^3l5^^ ftft«rcKlWf: |

fq^Tg JTRqRT^ II \< II
^nqjRir fqftrero: i

zzh =q q^q *3^ Rqiw%^ 11 ii

V ‘ 1 %’ qis;.

iqfq qzs:

: i

fasr# sffagg gg ^TjEP wr fit^ u ^ o pi

^5TTT%^R: i

mqfa ^reftqR «rtr q^qgq'W ft^cRrs |
qq^qr^i^sraM i%i%> *Trc°n&4 %<j; q^rg n \\ n

*rc^r f| ^rrf^er% n^r m qferft i

3g ft*f wi *rg*TRsfq m\ q\ n }q n

qR*r R*g Rqir% t»RrasR*r i
srfTRi^ qrWr fjRiWRRigftaf farnrcrRR; nun
ftT^Rcnroig g (Wr; wnc. srR^Refl^sfft i
q^r qfrsRg %t*r: ^t^r; qiFift ^fli*R>TR;iiUil

«FT^TT^K: I

RcST^ q^RT^R^rRqg^m ^TR^fTr: II ^ II

m snforWkt fafcrlr ^Rilt ^ wr<t i
fa^rfa : H *5 n

3f^»m%^Rqi^r^«TRf (^wicr^f4 otr^; i
qRR^^^Tfjyq: w: *#fq*Tr*r qti%%^f: n n

SR<JTl%3tf$qT q^Tfil: gt%r: 3qWlR 3^5ff^T: I
qg#t ^jfr ^r^ri^h ^ ^ M <i II

m ^ tffar cftq^TCR^Tf^sr: I
g^r frfatfwtSp&T: gRi^qsm^T®^: nun
IT3T3RRR WP ^TRiTI: R^pTTft I

3]%!TR ft q^WTR ^ 5R cR5RRg||»o||

gqelq^wq^R^^^RqRR’qigf#: i

R^qraj sres^TjRR *T3 i^qor^qq^g »tT^ ii v? II

i «. qiR. q. ‘f|’ i. qre;. \. ‘^i^r’ w. qia.\

W [»TTflTRTTR:

rf^onwroifqul: i

ft* mfal flc^RTf !l 8X II

STCHTIIFK^ ^T5fR^T: I

^ II »\ II

jr®t =? I

^i%i%^^io^(^^^Hf5rarWra%«r f^K H ** II

3*R!^T%WR Wtm W*« l*l»U*!fft ^SPaPUft II S'A II

it^T^r^m^'fw: ^S®fitci3®^*T^ : i

stfq $|$r4tfq *m«f ir ll

EFWggranwifi n »* ii

j^nn%«rc; »

fowlsm ftwr: i

^ *1$ STfofr *3 : H *<: II

f^siqr JTf^iRr^K^p^fT: *rfttftarcrfMlR | nf^i ^ I

*wra^ li nil

iRjfl Sfan^f^JIFlt f^*W* I

^i^qpai Rng^tuT: ^m\' 1 II ||

•Mt p^i^rrw^. 1

^itsTIftl^l: ®T>re 4 ^^Rl: fg: II M II

arftwTfft ^#aR£msRfirarg«w <W 3 $*fr ^ i

*3: il ^ ii

z{fam ^a&ft l

sftfriffi **n*3^ *r pri^ w *rrcfr *g: 11 ^ n

1 . 4 *J* qr. n?:. ’■• V, 5 . V * 1 . WA. K.'fl’a.TO. ■ R:

s. W’ »i. -ns:. •> ‘Rl’, <. ‘To II **', < ‘t*wa’ <t» «rrs

1o, V *1. qi«:.

•WTsrrof^R.* ] 'rsn:

«jihtrwi<ww cTw: n 'a'a ii

Wftsaifoqrc^ft ftsreft crofts ii n

35 *F^S*r I

sifairorofo ^ |, ^ ||

snlnr^i to*r*tjwi?I‘ rir^re^r i

s^N^l JTfT: W^USSTl J?: 5f?f: ^<f ||

3FFnfo^SS^ft3tf^ g 3TS2JTIS5T 3ffr: |
f^TRRifl^fr form ffo*ri3 ?tftjt ‘4 3 n ^9 n

SJ^KI: gw^ort R5T^TT: |

^frg wrafar srafoisrofarai 11 \° u
f^rn%^nr: 1

^ ^ *?R*M ^ ^ ^ TO^RT} 3 |

f^V^qTfi»rT*r^ ^rr ^ 11 $ \ n

3Tftjffa*r<fif wr ^ =* 1

g^ri^flrq^ ^ ^3 11 ^11

$5Ta$$3T: p«l tFT: <F*^r: I%R5T: I

TOIPRR§J^ %°T WIH II II

iR*fo t !%I$lfe£^W*Tf^ II ^y II

zvfow 3 f^ssr 3 iRrf«Nbjgi%<fte^ f%^T^ 1

*cfl%'W*H || ||

\. Vn. to:

[ qunmm *:

m%w 3> i qsra? wrt <rft<rtfacrc§ ^ II t* ll

sjftfc*T 5 ^T 5 ^T 0 !^ I

3*faf[<R ^TRST 2fR ^nmf^ cRlg: II It

fqat 5 f^pr Rl^SR*^: I

^RI%^^[%^tR^f3* ^Vr H 3 ntg^RMW II ^ II
f%rW^^3T%^R: mm> i

SRjft RRRR ^3 ^ II W II

33 I^t <RRH 3 'tl^t 2 JR SRHR faft rrs^ I
*R§Riq*IRSR^t *tfe ^RRRRT<TS35: II «<> II

^3 iRgSfa ^ R fan fl %%%^ : I

fl^RW^ T^^Tfl ^RatfRil?^ ^ Jfi ^3 II *1 *1
Jj^ri r3r ^iR’TT'irt *rs^> ^ |rrw I
qRRRRRSFiT f|^3^ R3 ftRqfeRl II tl
^ ^l|Pd^3 ^i^RRR ^TRiq% I

sffq ^n^RFPRfN 3 ?nR*Ri tdfo^ 4 ( jlfaB 3 , II ^ n

w&fcwl arnfasanfr I

%s ^ 3 Rtr*rjrI 3^3 I * ^ ll

2<tcir3r n sRR^3?ftnsRf I

sift gq^g ^ *r ^3 ii ^ ll

cjjfsft ^ f «p rwtt ^T^fa^qqrerew^j i
3R *TRW%3 qifaRTf RR3 ^fR*RT^3i^ ^ ^ H

f|^q iRrft R^lfSTFR gnnRcF’tfaft R ^3^ ^T I

SFRTt^'toiS ^RST RRR ^ RR3 g^RRI^ U ^ H

V *<$’ *1 112:. '9T^°lt ft*

¥. ‘^f^’ H2 ; - *1* R’ n - qf5: -

errs:. }. ‘s’ *«. ITS:.

\. ‘JTnc’ «. to:.

qtawssrsi ssnfomssT *nr.TOW* I
ir 3 s ft ^R°r S 3 w ^ ^ ^ 1|vs<i "

Sfpaf S^S^S^S^SS 3^ ^ ^ SIFcSlftST

4t4 sn%^%si , tefsRi sr*s R*ti sisss i

lplws%3 #HS%stsTfoRSpR

^<g 4fa*fc3*TSSr R|-^lPs% STIES) ii ^ II

jl^OT 3 fWtS S13ST ^fefr^ fTSSTTSiWS |
2jf|tfgCTS3l%SSRr SIIFSSSFSTS Stf[S*P»rfs II II
3TRrfTT?JT%fn^: I

faffop&qfo fsfrsT fanfaferer?.#

^ SSI^S T%S flftRPFSlWSF*. I
^ RT^TOSS^OTSST f**r *^3
fRRT 33 Si$*T33S ST S'ft S5TFTS3F3S: 1 1 l|

?TI^^55: <HUT: !

aw *T2'. trr^: i

3RTfjtf°3Tft =S STSTSJSFSFSS S3 S3 I

S?^3 Sift qfasift S!% c 3 S^ITS WSRFT3 II \ II

3

M\m is s qrfsRTsir f| sss i

3 W 3 ^ ^sots wot \\ \ \\

^ FTISt ftSRROTSIESTSI I
«#r f^ri^ ^3 fstfiswftgfg s Assists; ii \ II
RFlfl STfs 35 SI S3 SR S3 I

ss sgt «i sssrssfss ii a il

Wt. 918:.

f[ 5 T

RRTir^T 3 *PR |

H 5 R?rr^ *rr^ n mi

3 ^ qjrerfc g m R^nr^fa i

Mr§ ^ar ^rft<R 1

fNt: *reifas*r 3 H { II

<Rtf^R *r ^iWMwcnt ii « ll

»wnf*i R srwi i

srisr^ 5 f^5^«r^ft5T 1

stir. fomi <Rf3RR s^srr *g: ^ ^rw^^i: 11 ^ n
%3 *R $3 TOT ft?r II ^ ||

^§t«r ^ %?r R3 c *te *r 3P3 I

RRRRTf% 3 iRaR ||? o ||

=^gT%T^TVRT^ l

f°* srhs ^gjffUTSWRqqtf ^ crrrr ^ 1
SSR f^r^Toi ^fq ^ ^iiorqi <m*ire^r°R ll U ll
*fon* *ratf rfss£$ r^^rr i
m$ vmi rf# ^ teci^ ii u ii
^ r w 3 ^ srof 3 «r«br i
*t££rsssr rrw ^^^11 u ll

H#T f^IR *^ 3 RI^TRfaRR*RTft cIIR 1

RR 3 RRHR*T it^T Rtf: *IRTWfaft || U II

*R RR flScT: #R R# 5 R I

WTR $*TIR TO?| *TR?5T: II II
#*Rr°T I

^RTf^T R*R[ mil f^fRRrp 5 %T^qr II ^ II

1. ‘?rtt«n’ *». qre:. *. Ra**R’, \, v ‘f^T* «. «rrs:r

3 R ^RRiq: —

sjp5i fsa'faifqRRifiq ^
3TCl%smiW9T -Rf^f^rf^RT ” I
h^i: ^«r§%g[5ri^r: \

^Kilf^sfq qqpR^ I! ^ II
q^cq^ ^qs^sq^'- qiN I

%flk AT: 'TTS^TgK^rE^t: || \<C II

*rc q$g tercN^ra: w i

'TRrT: ftfft*RriWra[: II M

3T5T qRRFT: —

“qftq mi fT^j: $°SI^q ftqffisqi:” I
$uqRi qr«iq <tiR fqi^ qf^qqisfa m i
wi^\ 3 eqfaisqft i%m: II \° il

^Tf^rqiWrr 3 qh'Sfci^sisn^ 1

fqRRS: STR. ^WSf^qi Sn^RRRWTfa q IR{II

3RR^^3 %^l 5^ 2*P^ I

^i?RRIWR!^l II ^ II

qq qRRiq: —

‘‘<R sjqJTjo^ | q2[qi qi'ftFfal^ ”T% 1

iiwfi q —

“srrrt q^Riiftr wm s*r-
qsRiqqgssff *fRqrsq hr i
snftfonsswpKt: q$q

faarca*i II ” q I

3 qi fq wi h& q sttN% I
qi^[R#RRq q^q q 11 II

1 . ‘sqt’ *r. <ns:. *. ‘sftft *n’ n- qis:.

H

cf*tht^ *j 5 wqffifedg*flra: •?TB%fawcqr i
*T«Trsfcr«T ^FTqh 'jqfaf

^ WIFE!?* qiPfokiqqfq f^q^qqq^ II II

3

**&* ^rerTsi fR*rR*r =qrw q^rq; i
*n*i sfcr ur^j[q^#r ftqrc 3 ii ^ li
^ ^%°rqi ^qrTqq^qsRT^ ^qr; 1
*ntef*Rn»it $°s ^folfaqq; 11 ii
^ 3 * 5 R> ?PR^ RIIRRRI^ qfjr:
fasr q«rqqiwsftfl;q rrf sri^ 1
**rrat If ^T'R'r qqra* 3^«n$s«r ^4

I^FRT a??RWRrat *RRT f^PFFIf^ II ^v» (J

tort $£Nr %^qrc«rq^ 1

=q g% | %qqr qr W113. II \c 11

q^qfq^ffqq q 4 qpgqrq qfc: 1
qp^r^q *rqq; q<§3 qq; glfqqq; 11 \%\\

qm^q qqqq qrq*pqqwranfaq 4 qq*Fr

qsq «w«r qq *ri% 5 q%qrciqprr 3 qiir 1
=q?qr^qq q^qpqq^ qqqfqqqf$FRq =q *jq

qq^qj f^fsqq pqqfql; ^qj^ q^aj f| || \ o ||

tTj^u^ssqqqffor fqrq; q^Rqqft |
f°qmiqqFq#i qtq qqpforqq ^ n \ \ n
qqpqTPSPJRq fpqi *qjq; <nraf|«h%: I
^rfeRiffiqrqjqqurFer qRqf iq§ qnjpq qivqf

fi^qf q^qr qqqj fqi?r fqfrr qfqq^nj qqqqiqq^ 1

%■ ‘q’ qrs:. ‘q $\ \. 't\ ». '*q’, <v ‘ftqqu’q. qis

vnr*rfvT*TT:] q^: I ^

gqRRqqiR^r^ 3 ?X>[ o n'

^5TS^3^r 5 ^l , ft ? Tr5^r 11 XX II

^ ftqgjf $qmq I

^qi?rq>i3 qsjxxriq 5>qi3 q'FTRTCTtoT T^nT<^i%* ^ 3 : II XX n
j^i 3 f&zm qgqrr^ sraTfsqrqarft i

w m%: qfH£ $mm-w. ^ HX# H

fo;3Fq £1^1^35*1^13 wn** q^’Rg*^ 1 ^ i
^^ sn^rsrqoT fqqrq *3: * ; qq ; $• II XMl

qjg^T'ir^’J^irq^nTJ 1

h srs^r ft*R3 3* : i
q?q^T5ra £nJi*r fgsra * *&3.H XX H
qqtni iilii&jii *sqa[$rsR qtif
q*^ q[3 =q Mtef? 1 \lW ^ 'T%3^T *Nft \

^1^ qf^qiq f^[% fqiXT% **1 5fTq^3fq^°31^
iFSia^*^ ^pNRS3T^f% $WR» II ^ H
“qF3(qqF3T3 q;qi^qq>qfrT3 ^rftqqqiw” ff* q>R3i3 : i

qqr^Rf^R^ swrto. 3 '

Ifflgf^^rqj *qq ?*i«R^F ? ra. qfa£*3li X<^ 11

%q ^ fr*&3 3 ^ 33 'far* ^ ^ 1
*^q^q*^tKH **!•■* qn* ii x^ il

<$ srrexrenxr *3^ *3 **H *ft : i
qg4 ^ qq^.%^ 5*1*1*?* *3 3®wx>3 H n

qqrq £fri 3 5 ^lonq^qsqqq 3 1
q^qrR 33 f*rxif* 33*tesr£ ^3 11 v\ w

v ‘^’ n. qre:. q.- 'ft*«. qiK- V *^\ v * '*3* *• ’**•
‘Rrfqft^*’, %. ‘qft^*«. w- «• '^’ q n?5: ’

^aRfcR'R frr 3 ^spotr^, i
53r^tf^S*R$: 5^ S#^|| II

^ ^ rvp

'ISPFR^RWT *T«T g^Rgsg 5 l
Srfon* *g5^Rltr *Rg 11 a} il

5^^^5W^^R*R?*R ^STIRT JJ5R: I

5 ^^Fagqmi%?<iinr ^r 3 *RR%rg 11 as 11
$*W#(qE fa^RH ^IRSRWfrRf^'TRg |

rs^or 11 »<a 11

3TR®3I^rR5^R*T: 33R55 fjjcig I
^^3 qrr RR: tJRRO^RR I || *5 ||

^5 m fofogsri g^TR f

TFT: II II

1?3 tr^rt 5^n%|*m^iM 3 rr”

RSRHT: I

“tm* m-. *pr gjfii 1

ft^rsf srr m sr ^RiprasreRr: 1

ft^Sf&RR: *g|fer g«RR RR: II”

?RR I

rr gqiR ^ $r%r rrt 3 rrr riirrr l

5 5 s*r* %*rc% 5 ^rt R% ^ ffespnfta^ 11 *i 11

cRRFflRl'g *TR r^I^oipjffq- |

RR Z\\ ^3RRR 3^<RRRR I || a*, ||
“JJ55TTRR2 W5IRR ,, R RRTF5T: I

3 ^FR RRS5RR f *TRR gwrJRRRTR I
3 tr% a«fr RsFR^rR g^cr wrfMfts t%rjri% 11 'a©

l.'rfMT’, S. W, \. V. *fo°3!K\ \ ‘fc’ O. TO

‘«r* n. 'irs:. <j. ‘qi’ qia;. c. ‘4r’ n. to:.

—

rt'or q;R^”i% i

^R^TRRRT ^r^^q^ I
fsRJSTRi %m\ ^ ^j^RIRT II 'A \ II
ftqqRqjRTORqm'ft *g*nfa ^if^FhRioiR i
Rsmstoi^^WsiT^RT ^ *w i%^ ii ^ ii
^^t^rr wm ^rrr 3 g^g/i

*sr^ ii M ii

q?s 3 ^F^qt^pur: qf^RRT ^j^r^rr; I
inl«r3i%3 gRig w R*raifq ^ 8 |: li ^9 II

m rtr 3 R*R —

“q|3 ^ISl4 T% <RT #0T 5flFT WT R%q^” f|% l

#fr crr^rfI; q^'tq^q^ i
^ T ft§ gw^ ’rpfaiSt.^ ll vui

f^RJjWTTg*R?I £l% gl^q^R^qiSRR |

^m^ih ^ re&rero<*i m%\ ftsng n ^ u
%?r M RiRgRiori qi^i^t: i
i^RR ^TRRt^^ srf?: II *V» II

<R i^JSR^qR^T: Wq^: SR?qfo Rist I

^qi^^i|qfi^q^[RT^ w#mrw r: 11 H<r 11

33 : ,%STR q?^ 18 :R i«R ?*R \

fqgq^ fqiTRj ?] !%<R || ^ II

JTFRr^R £?TOF3RTR ^fR qi T%#^ II \o II
qrarqqroR ^ %^lqsroqR 1
qraR^r^u w n %\ n

i. ‘sir’, ‘*i’, }■ n. ire:. «. «. qi<i:

\t/

^3^ I RRcT: I

gsiwrerarcc n i\ w

STsFfTTTW*;: I

^cR^SSST *% ^HT-TOR^ I
jr 4 *18^^01 q^r qjs ^ n ^ n
asispn^ir ^ 4 irw i

5KTl% 4 »ft: ^ gPRT ARlfa f^K H^l

%Km\ qi 4 qTqi%qf rctqTO$3 I
giHr^r^r wwli II v% n

RRTRq ^or^sr #5^ 1%I: S 5 ^ *%■ I

^iqqrotew II ^ II

“qj<# 5 ^ ^3 vi r^Vr^ i

^tfreRT Rtfa *%qw< 5$3 u ”

%fo l

RTS^i^F 3 wfor^j W?PJ R W^=r: I
5Rifcrr ^ir^i qi^rs-j r *3: 11 II

snmSta =q —

“qrct^qqrcRRRi qfl^rRifls *pn^ l

^ qpr cT^rr vm ^ r qf^q^ II ”

f 1% I

q^rf^i^reiRf qfa3*T[*TTf$rare T fc 1
q^ ^ fl^ffuf fro qRq^ 11 $.c II
off^ 3 ^R^fFORof: RTR3. RRII^’R 3°^ 33 , 1
^T^; Rl4iR^f44 3 q^g%qfttR4R *r?^ II ^ II

^v£>'^W( #3 g^FR 53 f^ 55 II^ 3 |

gjRpJi *rpr m\ Rrrsar^f^rf^ u *° 11

^TTRjRRTqRT: «

1 . 4 «j’, ‘i’ g. qra:. v ‘q4q’ n. its:.

^aSsf^Rt. =* I

^IS(R SFWIdicwA £lt= 3 3*^3 II ^ M 1

acrarcisn qre ^na asrii stRffcfo i

a R^rWT'Tl^f: II «R II

Wa.faW*$: I

"?I3 II II

$i2nfai^3 I

195# vi^a RT II ^ II

i%irn% I3^°n s*nft$a l
T%qfr^ 53^TR^:to^ ^a H ^ H
Ra ^RTOroia Raaia l

T^WI^tWr qgftt: *\H $m 35IT |T^[: II *«k II
qigB^a *aser ^^§rs*ir w i

?TO!»foR5Tfa 9531: ^fqf^R^r: II vsa ||

«wreft5 qfCiqt fapjqtqw i%^a I
m&m\ $TtfSWT&WN II v3<T II

3grir q(ig*to afti qr*ia a *n^ 1
qNf toT q59q953rR5rt^q^ aswfRtaftsffi |

RSTglft gRT^RT: qg#T£ 3%' II ^ II

sfritarftsft wcri l

(%: 9 iH^ign% £w 3 qiiraa u^° 11

q<nic^ a sWijpla <wB& 3 iff: i
f^iFi^ 1 1 c\ n

f3l# qi33l^33^ qrcnaR^g i
^gfoyga iq^>fiRiqiRqi%ag II c\ n

<». 'qjRi’Ji. to:, q. *qr’, \. '$’, v. ‘<n’ m. qr«: ^

‘{V *1. TO:,

(sunwro*:

^3*?J 5 R Tl 5 fTrRlf 5 M: I

a^TOSStjf cfrPFTg%: II £\ II

qs^ror ql«fi ?ra: l

tot ^t; ^sjsrqi^rft r qrsnfNr II 6h H
fqr? *tsrr^ qqrftetoffoiifrft I
*rfiNlrig^iire^rtaW8i f^n n <s« i>

ql'^TOTT sTRRq&^TBW 1

^f!^ q^sqlj R*T gfaqf II U

3 R«r 4 r i

£rro: || <r* n

$rrrt qiir i

<f( 5 *rq ^ to II II

qpq^ srtjjI 3 qoT^t: q^RCpRroirqfTO 3 l

<?*tr ^irRif^55qiT?q *raui u

m qfarercpreiRg^ l
qritftoRR^ wih f*rh%iR3f*ra; II <** n
rriItr witf$iF?rci^ft %&*$: i
^3 ^ts^ to^t%: wfgfcj $q$ciTO %3 II ^° U

vtsTTE^ fqr^ q5<% ^cn: ^3 35^ I
t%%ri to<* 33 rr: qg«f?f[OTR^ II li

TOS*f 5 [ c| JsqjfopST RR, 'flcTT R ^BI I

f^rT TO g^qRqisfq TO^RTOW*Rl *RF<I II II
<r ^cTi^nTOf[%^q rR^r 3 1
^orplqi^riMt t^rtor^to^ 11 *> 3 . 11

l. m. w..

w*t a ^tt qq>wra &s*t i

arf^rcfowrar* to TOrtftgs^ |i q,t n
TO^^^fafai’i.q^ ^to i
TOM?* 3#* friFI^qq *15% II !|

fora r %%: l

ftwft to^ cTtto%&% sftir fo%% 5 .stta^ ii ** ii
siBTTOft SSforaftf: RIOT^fa |

«s% fn% <ra: %te£iqqR: n ^v» h

TO. ^ *qfaqR03SI®*T %qs*Rr 5l53nTTfofsfrr^ I

qfor^sl; to. ^'- rai%q^sfon§ to h «,<- n

R[%q 5 Fqfq R TO 5 r$ qoil: |
qrcRq *#pf w q%rft?FTO ii *.*. ii
^fferqiTssrs^TtoTT:: i

%% crarere5Prrft%sfa^ ww. *qfof*RTftqitr I

fllFR 5 % 5 TO^R fliRRT: || <o» II

for: f foq: I

q^TOqlfoq: *«IMr; %q<%qq: II {o{ II
qsTORf^ m *ra% r to ^frorai ^ ^Hrat: i
foqsrcsft gq q TO *RqrTO3 c q*tTO ii ? o^ n
£pqg l^lgrra %5T^rqqq^ ftt: i
^freirTOqiHqsf^ R3 c q«iT^ii {°\ ii
mk qqqm^Ptq^ m jp^to i
q|^qqJi%R% qr^f^rah fora. ii * »v n

v ‘ft’ *j. its:.

i

[hwhtctv.

m w *&& \\K°^u

3 ***** I

Hi^ipr ass* *fc*iriif®w , n^ II u
ftqyq ^ vW TOlfc{t TOPfolfo *RIS^*I I

f^w %M *n«rcW. W n l ov » »

to yN^Tf^ JTTft qlfo 1

TO9**n& ^ ot: *rcn$5 ii !°* ii
fl^ aa%sqw TO i

TO w< & fe q faq^ ; ^nftVsrctow: ^3- u \°*> n

fcirorcri fcn jpniPFawfH 1
q^q^ ^^TT^r^T ^n^5 ll U • ll

*^&ro«R«Kalw ^ ^ ^^WT^qf'SW F 3 : i
tf®t^w*i qqfor qi * 4 : ftrqfa iW^mr: ll U ? II

si^T^^n: ^Jl^r. **T<* 1

^ ^ 3 : ’tar* II uyi

qft T%STT SSf^T f shfi* «R&r ^ I

tfi^ qft$ ^oir^ fcoR gtfffcntif%S*M II 1 1* II

aj^FORRi^^ qftsfot I

3 R «;^3 q«R^ II n« II

fwr 3 *wtof«R»»* 1
q ifld* i re H>Ki q;q fowRqfl: W3. II ll

ai^^iwN^^ ewro^qi^^ 1

^q;T: *#rei fca*flqm^qT’. n 11

^ ^ *. V «. qre:. r ‘arcra’ n. to:, v. ‘qafa’ *». qres.
H. '<l\ $. ‘q* *1. TO:. '». ‘^’ «. its:* fi. ‘t*, *>. ‘ft* *1. TO:. 1»*
‘t^’ *a. to:. ii* ‘ft’ **• q f8: -

qro-. \

\\ X \v> \\

«TCH«Hj*l: 2*RTC3 ^ ^*3<farcRraHfP$: I
^ srftercg q^i^r: faarfrr % *3: ^rcr: fam\: \\X\<\\
i%r fttffasmisnft: I

^ R^r qf^Rq- <pwi% n u^ 11
^fo*5R^P«TT ^ swrfs^ !
^’jRssPRTRRcRRT: ^Rrfcr f| || ^o ||
I^^r^si R«mT$r T^RRn^rc^is^srl^ 1
^W 5 *?F#. f^tt?#: *g: fttfi&^lWll^SRT: II \\\ II
3 R*RRRRT g I

fa* 5 Rifrs^ $k 11 mu

str 3 topj^+hw ftq fofrakft^qRRn^ 1
3 R*?rft ^ ^^^rw^r^rrR =^>1*3^*105^1^ u h* 11

^^T^inf^rrK: i

qn'faiptsFTTofa I

5 ^pti^ 5 rr 11 H* 11

q%3 cNmittl 4 *ira 3 , w^w^fef'^nosraL 1
«re^Mf«r ^15*35 Rtewrefro** 11 11

%tR^m>SM^I< Rc^RRRRI^ I

^13. vmi 3 11 w 11

RPR3 R^R^ I

* 5 tffan#fopHlt 3 RH% II ? 3 \» II
53?Mt RR JRfqRlRT I

m&s ^13 3I: qgf^ 7 i*^Rq qi%q^ ^13 11 \\( 11

1. <Jcff *r.qra:. V ‘a:’, *. ‘=n’ (, ■*. ‘«RHI ft* ». »rt5:

&q *& wi^^irera: n W u

q^qsRpjvqi qqiq ?*n?r i

^ piRfosfaswui \\° ii
m\ q* *wro i

q^qq?R ^KI^lf*l q^lR^fq^ II ^ \ H

sjfqraa: i

fqK^I3^ : II W 11
qfci%^ $& l

sfe^ri: qRarsq %s mm qg sr*mi^ *rafcni W u

grogi: w. iqft*3 <fls 1

Cl«fl«I5^^ TCg^: ^RTFT lifom?# ^tq^ftHT: li U« II

V!)

qpq^ *RR T&f f^lS : |

^tr«r4q^ qrrq^qqi^r qtei^ ftM. 11 * ^ 11
grinftg fq^qrsq q%q f|«n l
3rqqcrt5i%qitigjUR qt? i%: II U$. II

qfjq'q ^wqsfw RT €to»$*nft 1
3 ir^ir ^5fT^9 qfrm q^t^qqqr ftcRR?°si : i
^fOTqraWqq^q *%■ h \\* H

qrqR^isq £rq sirfitfi ^h. ii ll

irrqrqq:n%qrTr: i

i. ‘q’ n. qii:. ‘qq’ qnR. *• <w nS y - ^

h, <. ‘V, ■». ‘q’ *». <*'*■

^S* I ^ I

PRF <ft«r sff^ r'tfrs^Fqcnq^cT ^11 tH II
mm ^ 5 Rr?^r^ rtri^ i
WKJIR d *R=qRn%^ || ? 8 o ||

qjrsrft ^ff^tI[^ 4 (?)^ *p$sfr *£r!h;fq i
RF3 q*sr 3 ?qffcrc 3 <n| zrkwi <i5fq^s^t ^fr n t v ui
qj^S 55 I 5 |^ra q%foi ( 3 %^ I
^jpnsRtffa? *ff ^i^#%Ti%ar n u* n
crsM^i q^3 qrs qTrtsmF q^R?^ qston^ i

f*tfw <i5fq^F%DT^i^ifar q^S^gc^: || { v | ||

^F<qmRqR^3 qg i

q? 3 ^R ftqsrRT n \ «v n

rFgj 5 Rf^^jlq*Tifeyn% q^tre^tet: *g: 1
ftqqW'tftr flflqii: ^it^iN ^3*2% 11 $ »h h
fafi^ri qT^qii^ R3** f^iq^g 1
sqq?^ qs^^iltfiTR ^rf ft m»$ n

^3 sjtir&3 11 \ »v 3 11

q^^^riR ®$*ft*rci 4 #TFRq*ifi>r $?fig 1
2iFH ft?iTq;faatf 3 Tfl 3 ^f ?tq 3*133 <qg #fa>r?T3 11 t v<r 11
3frCf^f 3 <m ^Srarores 1

5F^f =3% R SI^T R<3R©RrfR R#&3 II \ 89, ||
$r«ri 555 n *313 qRr%s - qliqq^ ft*gi*R 3 S 3 R 3 1
3 *q 3 ^r w %q>rft 3 r *£3 3 %orw ^ n^o n
SFRrq^r^^ ^teFggwFrft: 1
R3 : ^r t ^3*-q\R <*rqR3 11 11

v **’, 'V «. qre;. \. ‘faqrftre’ n. m:.

JR Well ^3^3^rB^ : l

f^njTTTT^^nf^nFn!?

$t farfiST f|wi 3^ ftft*

^rsi^T ^ I

3 *rft3

"#5[pW#l: ^5 *te!ft** « W 11

qit &W 3 ^^ * ^ ^
asr$ 5t%q^T^noRit[|j ^ W 1
qqrrf^ iR3TTSSft§ ^ cRqi^ :

tffc: 'Tfti^ni^^- » W 11
&*lft *3 : TOI* I

RTnni®^ "

gg^ STOP. JRt%«PTWt tot 3 SfTfSS-

^ ssr^f *tpstw 1

gcnirifc

g^n% i^Rtai ^gftor: to** qW ii m to
^ori: *g: ^mf^T^n ^tBHt to%3 I
ftoRrEgig asiifa ^few®»nf^ f^U* to

afafarit*- W tof^

qftoTfel wi ^^i^n%WPrfq i
^rs^fq *s*to #T3fto«r ^

l%3?I^T5T|f'f^ 5 ^f wpj^t ll ii

fqST5[ffSqf1F[: <£j*n: *3= II II

I U

fo?*I^I?r^: SPTFT^: *to: I

^t fto*f reitoi firapnnftf sito^tfi ftorc:im<> 3 il

sfljrcfrsiRftwil^qs^ fl^rrc jusno^aftfa:

»*&•• qzsi: i

3 T*I STH*: 'TTc 5 : I

to gfpqfaj ^OTRsfl f^JTT^T*lcn

tt^rt? totoifr ^ ?wi itm i

to* 3 m ^ijtor xe t&rr sft-

fa =^n 4 ^ ft?to sto f^nrr^w; n t il

itofa fa ft < 3 fcrcfa z<z ^nto^i-
fto *g : ^ to q^^fRTi g fa to i
wi\ tost toto;

W\fa II * II

sfTOS^fcqjj J{«Tcif^

ftodfe'*mpKt flto (to I

^8 wrf|^ m 5^ & favm
ftre 3 to*r toifto ii * n

zpfa tolT^t: fltoltot

*«j 3 tss I ^*rer: tosfar rR? ^ i

a* h^f «^nfi%:

rtof: fjto 3 ^ rsrltor^rr f* il » n
^to ^3 to & tr %|3 arag^pim
$to to ^ i

V ‘fa’, X* ft’ «»• TO*.

«gr qqfosi z&m- «$w
wq?Tf?ft =q zm *ran*i n ^ II

^RJinJTf^flcii =q tor*-.

^tjj: qf^SF^J 3^1 3fxT: *PT: I
qftarf^Sf^ci rrats«I^r:

**n^ %s3i%* *&\x q^jft **£* ft ^ ^*it ll A U

^jnf^qisd^n^r^t qi ^ '

^rw^TT^rqnr: »

filr^T ^R5TT%ft ^

^ kx %q^f^q^i^ i

^Tfts^R3 q^f^T 3 fsrct wat

qiFlWl^l: *raftlfc*IRqi*TT ^ II « II

sr^JT ^^RRfa^jq qfftfcrg^:

srcqrcw =q ^ mx, i

5R^3 rRFWfft ^qiqf^^T m?X
ftvj qmizzi q^qc?m§faqrfctt II <T II

*K« n ft f fr fir i

qspi: ssfifci: $sn: f?tei ftrarc?qwT$aT
%m- ^n^q^stqq^r CraT^ 1 ^: I
qqqi: 3W *W ^cTT

q^Rlf^qi^S sn^^^TT*- Wt: #telW: U ^ It

3T3Fi3Tf3 flfoqj srrfciqjiaiT hht^t 3f^ : 1

i%rcn*RT^ ^gsrcar q^is rcg^ftaT ^ *^^3 » \ ° H

^ m*‘ TO I

§%3 wi^> ^§3133313 ^roi liifa ft 3^3 ^ 13^13 HUn

^€HtSCT^TI%*- *n^FFtS33T

^ 31313133 -. 33^3 3^331 TO33r. ^w* I
<flf3? 3 ^ 3*3 3r*m3: * 33 * 33 ^

ff 3i*3>prr. >m ft H U 11

F3T ^3*3Tf3r: $l*Tf3l: ^NKI3T!%3T:

tot arorSsfFf^n l

^Tt: 33T333333T: 3T333F3r^J L 3>R33f

3ptfi: ^$ftCTft3333£^ ^*nft% =31^33 II II

?F i?RT^333?;3T ^i% : 1 FF3Fft3F!rT3ft333T 31 ^ :
qftTO *%■ I ^ m ®*- 1 ^33 W l

^PTW%3 I%5T3f^FT^ 3ft3TTt3>l3T3 I

q^fil: q«f$$f: SafaiqMtMt I
$%3 333 ^ II .* # II

gr^ng^ ^ mpp^VTS® 1 * l

S3f^T3l3 $TO 3 *w^, II ^ II

v&R 31^3 3 33333 3I^T3T3 333

3*SR 3 3133% «J333 3?3 3 133133 I
§TO3T^3% 33S3r33 I § 5TT3T 33

33feFgF3333I3[%ff^ TO: II ^ II

3F133F3T 33T*3T -3133 =33*f^3 I

qfor I3W §53 f*33T: II *« II

35Ff^f|3Icfi3i ”J3f 5*331^3% |

%wi3«Nht #r # 33331 : nun

(%^rr

rarefy faftr 1

^t: flqft *IT jftfora&Ttar

w m irtwn^ 1
Wk-- S^TCg *TC<*T: R$f3fa[: TOfa:
srf^t g?i 5 ™: ** rn^ 11 \% 11
wiwmw ^mrw«I| foarcatssrfsi

, tt^ srofan**rcrT

^Reif^^cn^TH^TT trrarftciT srMt 11 ^<* 11
3f? f|*£ —

“flfo ^ferfcU5r^nni% 'Ti^nSt ^*r«iw«Rwift
*rafot” 1

3^1%: fl%: q'iffcH*: ^ ^mi

<TftftrTf W\^m\ 313*11 I
*&T3TF*33TT^fl$fi{3T ^pJRT ^

h*k *TOsrcTf^% fate 3 3 *5 ll *? 11

5rr#lT faa?N$«|: 3W! sfaRSTf: 'TffoST:

UWlta: *3*^: |

%i ^ 3333 sffar 33 3*pt

Item 33^33 rf^w 353 3^ nn%^ 11 ^ 11
iwara^ftemfll 333333

3 fa wi 3^ %w, 1

*$ 3^ *rerc33fa^ 53c ^

£l3I3«* fosifa*F33fo<3 35Tl«i 3 II ^ II

1. **\ \. ‘fer’ IT. TO:.

qz ® : 1

crarg^iT^^ ^r *r?w sn**nft3 1
^ng. qgTff^ti^ g^gpR

SFifFTT ^5 3^ fi^%^333TTfgg II RV H

^N Rgrg^ rwr^ RRgRft

sigBT R«Rrf&3R 3Wf gjfarf^Rr i
jp*Hi ^or^iFra g Rgft’ft^RR 3*3^"

^nwt r JTfn^i^s *fcwwni5ft: n ^ n

a*n

<ren»ri Tfitofarffal WWRR I

<^R #Rfa%RRRTfft: II ^ II

STT^fdMRfONT, •

^ iteb r^Rrr^t iw ^33t
3N**T:Rf^f^3 W: 3?T: ftRR^fr I
goT? rrrjrrr ^f*rg^ *rr *R*

ffiR RT RSTR: 5Tf«T *TR^**r II II
RTRTTRfR

RTRfRRRt £ s RIIRR>Ri cRi
jljqfef^RT^RRRRR^ : 91^3. I
^tifcRRRRRg. JpRIR R$RR =RR(jHtl:

qiRTurt *rc<fis gr^ggr grW^R^ h =U «

^rr m %R(R^f *&*

RR 3JRRRR 3«n*$flf%t^Rffl5R RIRR 13, 1

u

RfbRR

3<RR ^JT cTxT^oir^ ?RR^ || ||

Rr ^dR^TI%RRRT^*R?R<4l^ J

WWI^If^toRS^qqJT RTRRR>RP?on^ || ^ o ||

Sjf<v r^rt fFRr ^«n

RRRRi R^R3?RftRT rrrirfrr^: i

^qfR^R[?Rf3®v}^3firR m-

R'R^WRTTR^rier r 4: F%^[r§%: || \\ ||

RTR ^RRtoRFf^Rsft Rf 3 # 3RF Rlf^R
%s*ftfc$SR$!fc<|gR«Rr ftRRRfF^foflR |

&£RR[R gfiRgq^Rf^fJfefttRr-

^R^^RTRlft!! ftsmRR: f^faraji ^ II
RifofcsfalT R<3IRR<R[$SRR! q^tT
*% WH =R R!^: R^RRRfaRJ

3°*^ f^RR^R RRr RF^^RI^ m

3®^ RRf^RriRRRR rrrt ii ^ ||

RRRF^: 5J«TR ^f: RRJRRI: ^R^RR^ ftRR: a^y ; j
^T ^ ^^R^RRRRRFtoRR5f^Rq^i% ||^y||

faRR^R: *3R RTSf^TTft? |

RIRRRfft: Rm^FSRR J\it RI RRWT^ R[ffr3^W[f|^Rf|: ||

^RRfrRT rrr%: rr®r: ^ Rwft rrr I

?Rf?IRl^«# RFRR^%^3RRR c RR|R^8r RR^ng: || ||

afm*rrar*5Trftre;rT:] we*: i

ffPTF*t4 «%JTpTWfa ?hj: ^^S^RflRTg *TT I

ri arirt 3 wTwtgin ^RRin g^giVh n

^fS^rt^F *w
*T*TO: 72^: I

3T«ne«: tz&- i

m *R*TRRigreT ^raRit m\fa\ i
g*n %*tt II * II

m Rj^rcgsn 3wnk®a?r: I
g*rr si ftfafi f^r ?rgg«TRTg*i*rf^ il ^ II
g^Hgr ^r^frf ?rs$r$i<r^«tf g«wi i ’

'nsrrc^rcfafcn rrri wrfawr^wsrtfa m il

*^<MU 5g N T **«* *R5fRT I
g^i Vgffe^r a*TRi«to il « II

»rKMW!S5n«ftft gnigiwff^ i

snrtoiw m ^TT>R°TTft ^ n ^ n

JR*H ijcq fl«n ^qj Ciq«f^Ag^g |

jrr^rt sngsrrcw'nH il \ il

it to i Hlffe t sprcrcr: mm: \

«*4 m ^rtth: jtw g^g, il * n

^gft^TTt g*TWR*T ^ ^ I

mmni g gsiRngq^rcr: jn&ffor: il c n

jrvt: g«tf ^C\^\ f^r q | \i I

Sfwtgt 55^FTigi w: flRH>RTT f^W II ^ II

WITtRTlS^cSRT 'fiSRSf gi®^rg ^r I
^ g^JT^wtftRTRH ag rest in o n

«nwt ^ttch ^rnii: ^rcftorftn g^t ^rer i

tn^KRtaRT gFS *RTRig II H II

v ‘ft* m. 7T3;.

^ arrew'faifanj; li H ii

^rRqof«T ar^rfoiitg i
mi ii n ii

a^tanfan^ ^^nftftra fagg I

ii ? v II

<WTCn?R f^r^: 1%^: %W II II
fsf 1 ^ 3T t*foik ^Tlft 5 ^ I

^rcgnr^iR to *n%>rmg nun

=* i

^TrTT^ || ^vs ||
^JWTgfts wm JTR ^l%tl: 1

«rftNr Vraw 3 II U II
atf^^T T^RTT flfaffa: S I
srW^mRRt ^tT srafaJT^ || ||

«nfHPfllNr sTvfagcft^ur f| ^ I
aTFRPrasf Zvi ei%^RRJT^g II II

sArciiwqW*. ii ^ ? li
w*nyrgrntf «rop* sRt^rg i
^rt Rg^^T^Ri g g^targsfrf^g ii ^ ii
*5 m*&mfe t ^ ^ ^ra; spramg i

aTWnTTil ^lfa<Kff : I

1. W « «n»:.

1

RTRle^R R13> cl^^tRPT^lR R3 H II

cfact 33 rrflRHR^n^^ 1
faftR %R ^ 3 ^3 II ^ H

%«ih4 qsjf ^parci If R f|RT *&3 I
ip^cqT^raf^n 33^ R RRta^3 II ^ H

*ft«FS?wr5P3^ <<4*1*4331^3 1
$*n$rafosT ^ w T^ 11 ^ 11
etfft ^^TRTWR^Rf 1 ^ 1 %R W3 TRRRTI^ I

fR3?fa^ qf: I* ^ II

f^^TR?^Rl^RiRR'Ry q RR T: ^3 " ^ I'

f^ SHJgf^W R^ *¥^ I
|^RT ijzti STffRSRR RTR 3K*3 H ^ H

RTR f^ff'l^: R^TR^ 513^3 ^ *

grpjzn^ 3 fofR R ; 5 Ri33lf»33 II ^ 0 11

*m\ 3 R^^ftfaRt R3^ 1^33 I

II ^ II

R 3 f^ 9 c R f^&IRT^Rl^W RlR'flMRl I

qfl^rf^f^^ E § 3^13 3 II ^ II

3TS*n%^: »

m j r&irfr ^Krirww! 1

^tq pqqf tiMi'i^ RIR 3^13 3 RKRI : II. W II

Sfora* ^3 1

rrwRi 33 Ri 3 > htrt^rtrrrTr^r, II \v II

[Hi*n*rna:

aftn^a^r^rpr^tea fanra 3 |
aka ?i^NW faW irjjst a i| ||

aga€ 3 aa awra mann aw n?aa: i
“a faaraaaFan ngn#&aaa I
%f^rf %%5 a=^*j afforarqan^s II”

*1% aH> i

3a*raa;fft a span*n: gai^n a n *a u
aa: *anr aar arar aaaarftnar far I

3 awfta a*nar^ n >\» n
s* 4 *a a?i% nrarr% area# aa i
naraaanTarifit aw ngn^ n \< n

w 4 arat aar aria <jwf% a a^taa |
ar^r arr^ raanna ara I $3 11 11

araF^ ngwfca arraia^arrras I
ftaapa a n^as aararaa^aara; 11 #o 11

^r aft a taa aFa** aT wnaam 1
faaaraaa arai ^a;a ararn; II » \ ||
sramann'rapa ng<p§ aara 3 j
a^arana arar aar iFarfaara^a. 11 »a m
arwTwaaa^na>?f^ra>rc: 1

a<F?ra 3 ranraa a;ayarf^ar^aa |

fafaapa a^r aa: ana wnp^a, II *\ 11
ft(for? a$a)a 3 aa^a naa ^paa; aa: 1
gjpqffoaFaan aarlarnga^ 11 vv 11
aafr^narnn a^jfogi aaaft I
la^i^arfe ^an^araataaa H 11

V *an£ *i* to:.

sreiT: TO: |

qqjsiffqqtak: ^q'jwr'fqq |
qpsi<jqif^qq iffaqrqiftqw^ 11 *q n
q^rsqrqqpnq gq^qrqqteqq. I

gq^itftqqq^ i

qr w^^ qi 0 %qqfqt*pqqT i
frgsqrcrar fq^faqqtqtqqi^qq. n
Iqjsqtftqr sraq^r *« qj m\ i

)p 4 ft ft?r<q# 3 *qri qiqi«pftfoi^ II
qr^TT qq^q 9TM«WI qq. R+^ L l t (3 s I
^Rpnf^^K 1 >

^0 II

qqt qisift g^rft g^qf^qr^r 3 11 ^ 11

&t«wgwfa%TO*(tffr qift c 1
qpqqigqg^rfq ft% 5 rFq?qTft q 11 M 11

qq<=qi qqtqq?iifr WFrq qqmq; 1
wrrft q tqift qpn^ysq^ 3 11 m 11
HKm& ifrqift 1

SRsft qq*IT #^3 WV{ II ^ II
w ftfo =qpf wq^ 3 *a: smt: I

»p**t ftfrqr %q: fq; sirqw t*qq: 11 w n
q^q f q ft qqtqflt wm 1
ftfi^t q %q *t«t qq$q 11 ^ 11
q^qrqwfeqtfifsfqTtqqr: 1
q^RqpRi«?f q snwr w sqifq- 11 n

f¥f *r % ipwei* Wi II ^ It

3 ®rifa %q Riwr^rf^a*. I

cH^rikrft «l*qrft stardqift ^ ftwr n •a’ ii

sifrqqjrfis; wsfa 1 1

$wnft aw qifo *g: ii *• ii

WT q^cqtqqfo f| I

STlr^f^ f5^: ^ ^ fllfaqjrf^ II \\ II
q^frqj *f «w* 5 <|wr^

TR(£ =q =q I

q 5 *£T? q$qil$ qf^fc fc *T%% ^I^fi*

&n II <U II

^ q£qqritl^q%: 3*TPHHmr%-

;fi <5 ^fereftrofst tlqi*i^ u M ii

gqfPRPircft: 1

fi*q ^?q^q;isifoTq m. TO***. n 5» n

55^fl^RTCr.

*151 *ftqfa%i! =q qqT*ft ^qfa i

w %*q

^ 3ft fq^faqlsftq;^ 3 c q *H Wp* li ^ ii

ar^i^^q^fjfiq^^qi: gqrmqptr^

*Ttf$^q*^’qqj3png^iqf ^ 1

v ‘Si*, *. ‘^. 1 ’, x.

‘si’ *». qrs:.

■^TV? &T£*T: <TCT» i

fengFq'rcif^R f§R ; gwrfq *Nn*i^ il ^ u

ftfanft g flwM<g* P rawp i ft ^r-

qi wi*flfasrft 3 tttr *r i
^ 1 ^RK [ S 3 T qW ^k^l°TTft
qjRtftafasffarft =q a*g s^n^nit q^3 M* ti
W *T %5rfflR qsqtft 3 RT-

m =qH> fMrr 1
str*! RRtf^rarR ^ ci«n q^nfa gf^st
qtMfa fq5FR*g M *< il

sqMfaftWN ft ftfcfai:

qroprara w^qiR =q qqr H^ifousii^g 1

5TTrf>i^ jRt^qrMgcii^TiHqT^qT-

tnF^Rq^Ti^q^i = i^n^rqi q^: ll ^ 11

q^iqtkWr =q ^ *Hji%: 1

qi 1^*- gR ; II vso ||

3{f %qoql^ %^TTT a Tt %q *R ?PR ^ I%TR^ I

<£ 5 TRtR q^rqsrc 3 q* q snsftfr m^z$ qqjwiwil

^qj[R3 ǤS ^g: f^tR^3 l
q%*rftq&g*R$flfta a*n ll ll

3»3^«i qqftfR^^r *t*& flft I
«ftqRR5rkq^ ai^Tar n ^ ll
^rl: faSfiHq ssnflrtf: 1

1. V, *. 'frfJr^Tft’ *1. '* 18 :. X. V < n*'.. "«• ‘^(^3

5«iTf4^t:t t

ft’ *1. qre:. v •jwite’ «. «n*:.

TO I

^Irqf ^t«t ^r: li ^ 11

^rn^ gs*f *i«n$& Isqifi^ l

<frf: *& \\ *\ ||

cffa: %TO%: «^or 3^f% |

II v»vs ||

i\h srfcR^^RT^ 9n*q«IKlR% *f^ |
sr 3 j^fq II V9^ II

fl#nq: I

qW ^ ^ 5 qf k *3<T

3 g[S«I qqf rfa ff if <Jf^ I

RFT TOTSfT^ TWT*fl ^IOf ^ Sift:

sifrwi fqrfq f| m *rnr ^rarsrrsa: n ^ n

ftR %qf%% ftfrr iT3^ i

<wrcprhmrc 3 Jfq^f qs^% ii <r® ii

rf0^5f: 5T#5IT: ^rff: q^iff ^T5nf%5Tr: I

ifNR^qqr ^%^rr 'lonrswr n c\ n

qn^ I

a^«rr$*q&rn *pq«fcrrca*iT sfa u ii
. grft^sTqns^ prr^&Rgsft <rt i
<r froqq ^orerrf^raofi: II e\ II

spItr <£to fqftq^ i

qrctf f«t 4ft*ro ^ II <;v u

q*fi a^ rM ^njrwf^rw^ ii <r^ n

V *s%* *sf. qra:. ‘5^* «!. TO*. I. ‘<&’ qiJ;,

^f^5 c $rs*r*Hr II II

*rfft fesra <frrr: *giffenfai&: l
f% ^ n c* n

qg?^«iw^ <jstf g«ir I

II <<. II

3#$l$ ^ f ; 3fa «TT^ qrmiwj, I

*r*g£fa^rc wT^i^ n <*> ii

iffaTsi =R R^Tl: *3*1 Sflfct: I

JT^apTfaTOR || V ||

*TT*pta<>i^: rfrIrsf ^HkiR+q; l
*r«FFf v& *?n^ f|^ *§iuf^ n m 'll

^Flfal^ U'O'Tp. *3^«l*T^ 5Tf%*3»TT I
<3lR*l0|^q qfc ; II ||

m\ $l^T *3^I?T *?«T*rmq; I
*rmra^r^i«u f%4 *w? r^ftt: i

ttsrrcit *gter<* =* <gn waft: n ^ n

m- 'TT’F *tppt^ m *qF^Fi ^\fk ?tff l
^\h % ^ # 1 $ ii *.» u

mm^ ll v\ ii

^fisfl ft% G^FR^Tfj WFRWTSffl** |

sresW *t*tt^ ^ ll il

|

^rtwjf 3 ^ ^ II V» ll

[smiWRT^:

qjRqqft ^ nm qi *H I
q vi^Pw^r fiw g*ri *to«t ?1 ii <« n

^ fir f rT ^ T^tV^: I

tfti fqqpi qnrcg aojar: «TT?ro*q 3 1

^I^FnJf^ 55 T: qtq: *3: 11 v, 11

ftagl: *g: *RP?T«r =q$ ^ ?n^ fqt§ gsg 1

itr^: q^pr s^rvr j ^ 11

qN^i /gr^rr: sragispw q^$^qffoqp^rc; 1
srrsqgqrqr FH^sff%* 3 t*%^r*r# qfaqrfeqi 11 $ o { 11
«TRqi f 1$ sn%q# = 9 r cir^i^ qrwjqq 1

sfasrat q^fq: FTqqg^frnqq ^rPrawl^g: 11 11

fgw: qjqqq^qqr $<w?q: q$qqi^gTf> ^ qsitf ^ 1
m\ qir^g q ipgscs^qr q#Vq; 11 * 11

FT%*qt«T qPTI^«n f%5IFfq: 5^[«r ^TfcTr: qfiiq^Tf: |
^qqqnqqlf: fafF$w£tfr§er: qqFftafaPi*^: II l°v 11

m\ ^p&i*fo&rw §q?^ 1

mi qm 4 qf|: snqfoqr 11 \ o^ n

rt^mq^r pr qfaqfe: q>qqqrR«niTM qiqifqqtf 1
fteq qrqr gq qrc#: qrgqqngq%: q&qfe%«r \\{*\\\

r%qr^t?^sq qsn 3 qsq^fq qrqq;q m ?;rqqrqq, 1
^T^qqq 3 g'^sRr^r qggsiil: grafts ik °^H
q*qi$q g^q^oT q^qp^sf^nF^ 1
egcqqi% 0 [^ #: fqqqqg II \o< \\

«qqg q^qqqr ftsqqsnqq 3 FiteRq>q; 1
qR?q =q fqqqf 4 pi tfra gqfcr =q 11 \ 0% \\

toto ci^to |<?tosro =q I
g^TWlRf^nfo a^PT^OT 3 PRJF: II U « II

a* fito *# 5 ^i ^rfi wto i
«*rai^^ n U \ ii
q$l?q tot g^NF^TS^: Rfo«T g |

§^H to II MX II

3 qsq%a$r^gq 5 TTkcig l
fttora JT^g^TNrT clef: !| ? H I!

gqfa<qi gq?^T 3 sito 1

5RWTH qitonto *to whwR^RT 3 toq^r 1
«tjgfq^gqq§ffq^%>4 a<*vto nto «*rit<!Tc*Tl || H » II

aptornto gsntownft 11 ?h 11

q^pl clT*r «W?ipr: 1%!%$^ gdRefl^ I

^cii g to 11 \ M 11
stock g quto ^q^Rffg to 1
gtoi =qrft ^ pimr: q^tato*ror 11 ll
gto to ^ftagrotf: sfqTrf^r: 1
^tog^Fng^g qr g^pga 11 1 u 11
snsgrar^Rtof qmqNto^g 1
to to cm q$rgq*fft =* ?q°Tg 11 m ll
arto JT-qg r 4 =q gqr sfrq«j ’s to 1
ifferasr ^ %tofto 3 Ef^oTg 11 \\o 11

jrpfr: to^fato ftctoRcW 1
<£snto°i to qtotokfto ll W 11

3i«mrcT^T: to i

5^R ^r ’H&R JTg?TgT?R ^ II II

rJWR |

^tqsf^FWF^ *i^q% ii m ii

^qt =q gf* jftasrgfaf^ra: i
g^pri g^qn^gg, 11 u

fto&4 g gpfjj q[^% ^jr^i i

g ftgraigr g qfsgigqa: qrgii tv* Ii

*fft gg g gg& sqWrg: «gg II m Jl

TSfargroRT*. ^gxRT: *>fag I

sqgggqrqgi' qr ^aTO^h5arcatf Ii tv» n

fafavfrTOTCTftnrrc: i

qf^ngfarcr: f^Rf^fif^^ i

q g«gqf^i%q| q^^psrftg n h<£ II

l§ f^n^r^q^Rr: qf^ei:
wfts qfarsrr &*dik g te\: \
fqfrqqgggqi q g sTqFqwrr:
tqfaraqjafafe: ^fq^rr w wg ii \ \\ ii

%fa «fl^5TR3^qq^I
3T5Hqz^SOT: I

ar«T^R:tI®5y:i

ttaw ^ mm: gggTgi

^nT^^*Tf%JRT5rmTq^ qg ^Dfr^^n $ I)

fnpnWRTOT^riWf:] TOE I c '

^>te 3 s n^ > i

jrI^T S*Rf 333: spricli 3RTT tefts[: 5T33 ^ ^^11 ^ II
3R ftaRf ; —

“^^^TrarR^r sir ##wn<i I

jna:s#ft at sn^wt ^wi; n ” s& i

RRH tN <R 3atfatSnRTCR3. i

*i^ q$m fan ftgSR**: SI 3? W*3 * *TO II ^ II

SR Rift: —

“fjtftf sfoSr ?pt aamRTR^ 3 i
anifosi RTCT aMt 3<5l#3*I#a; II” fft 1
fl %S [ at H|jWl*Wl«U^ ^npl^ I

aa^sifft j HR3^tsf| 33t r^rt sr ^ 3€ffif^r ; II ^ H

5R5lt^I^ STM *R te3RRR3 ^ICIgWfUd^aR I

ftara at ^rat 3aTT*RflR3 ^ teftaa; sifsiH U ^ H
3R3R3 RRRRT 3^ W s^i^r: I

^ gH artet: anaS 3 ^ ^3 5fr#d<S II $ II
| =aift fcw *#israsT ?r <rt #?i araan^ i

5R5I %fa fSW. fiwi wftfa sn%: II * II

f^S3 faw «IR3te* 35 {ai^RT^Rl *R 3^ : *3 : 1
# 5R5I aR333T: aFafaa STHteteft 3S?3: II £ II
3RR 3T3: 3T^3Ta Rsqpri^fT^#^^, 3Rt 3f |

R5JR3 aR3Tafall%l^ 3 SFl^l'I^rlR II ^ II

c

51 R 3 i

1h#T5*SRR«R 3T 5TRT 33^t ; 3s**m II t ° II

&f^5ferftfta ^5RI3^TSTRIR‘ I

35?3#S*If5<IR5SI aNft SRI%ni 3iaR[<R: Sl^ || * \ I)
aten$3T s F’lf^»R3 ^dTRS^S^Wl^R^RTR: I
5 iRt sarara sate %atasTf^ ^miaa aa; n H li

1, ‘9T^«1 3’ 5. *ns : -

M

SR?<T3 STfa^S*RRI3 t^Rf%€tsft ?T 3R*PR3 II l\\\
*ttti^: qRopjJ+i® ?r qifor 3 iftcn| I
3 pare*ft«rra[i^s srr; jrr^s? fafa^r&if M # il
stAr flT§prerffoi*n»R ^rrtc —

“tfcRRJR&S JRRRR m JJf ! i

^Ri *T£R. ^rsr*Nfa% ii” ^ i

353 a fafRfo r^tri ^r^str fos5*r ^ i

*R 1 TOR^ W?R«r 5 fTRSq^Rfa II ^ II
SR 5 S wifts 5 ^ 3 ^ RF 3 f 3 5 i<frg 3^3 1
*rrzrr?S *t«r R13 *r 3 $3 3I3 ift 33 II ^ II
^ 3 f ^3 Wltf^ eR^fflC: |

stri 3 3 ^dtt^ti^ ^n »4 ^3 nm wi§ *rr 3311 ^ n
S^rerf^i mm r^rrt 1

rir 33 wra 513 «ra <rft<i5 r 11 u II
m$\ TOTC# «fft * 3 *TPR R 3 ?r: I

flr^rr sfafaRr 3 rim ft^3 nrem k ii
t%c^rr*tt mb sr^rr^RRi wrr: 1
cd^njfif^r ^3 11 r© m
f^% 33 riffl'|ra tT^or ms |^3 333 1
^ q^RTOR + + + + + + ++ IKUI
“^r°t $m rrt 3?m ^r ! snfer ! 11
hi sr?t m <tr qRiRhR *nmSt ! 11” 5# 1
+ + + + + + + + 3 rTlS^rfq RS«T 3 1
RRIRRR SI%^ RR*;RRR 39 R 3 II II

3 <?Rei 3^ *RRT * 5*3 !g^ 3 T: II ^ ^ 11

tT^wrcpaTPTTfosrr.] 1 **

slltfl <$ ddls^lW *T^T*R«IT 3 ^R: I
^T^t4 5T55 l%^r ftlWH fl*TTR^ II R« II

^stwrwhii^ ^frcfa ii rh n
Rsjri fw cri 3 * 1 : i

^T^TOT vjFTJflloi qr^#JT <JrR*R II RR II

Inrc^imfvrc^ jj£iri#<jt atfsropR i

3Rr% II R* II

3^t ^fgorqnoi^r i

srm^ II R<£ ii

&Twr*Rara;^T ftr wfa fcrpt. i

R*pnSRW II RR, ii
JT^ ijg^sn^ltf JRRTI 3T ^riiRT: I

II R° II

%R3P«Ri JnFlfeftfftT (I \\\\

<ra?K^ 3RTRR I

<Rf: Simi^ ftpfarR ^FTTT^cT: II RR II

ft*m ^ snr ^r ^ Rpf?qt sfo^r l

3TT^ f|3IS^ —

flRoqsj# ^Jf STO SSTClte ^ifR^ ^T I

faro iCT&uft ?rt%^sflrapR f u rr ii

W 5T^g tfgq: s^TTfct ^ *T?Rfa |

m qf RC ZT ^ ^fs^f R*nsfa RRT TO?I% faw: II R* II

H> **:6: Sl\ '* *'*« *l\ V ‘W, V. ‘s’ «. to:.

<S* [*ron»rmf:

f&at btRir ^f^i%qr *rt ?i5rTfr^R§^iw^ i
faRTSR #T R fRgsRF RTCRRIlfcft RlNgR^ || ^ l|
fi[R*3 RRi^RtRftfrsR i

zi *r= *1 <n?«p m * ft f^§c§# str^Nr^ n ^ n
*rmr ristr r^ri^ qjfnRr ^t^rrt ii ^ n
rrt r§r q^qi^wcJrsii^fK i

f%T% R ftfcRlB R Jj4 R^Rfo R || \t II
*s$i Rift eRer Reeling; l

%rr%3 w&% RSR^srcifts ii **. ii
ai*R§Rcffa^ e%R: |

W'^m *RR g*fgo»J^3gfT%^ || VO n

^ RI©R: RIRrIiot |

SRRRIcRRRT RRRmRSft R || V l ||

SR^fRftr %xfc? R^t RTWHR^ I
RHI^ STRRRlIl rIr ^sft RT II V\ II
*n?R flw: *RTCRRl I

RgT SxfrfWt RR: SRR^ RIRfftSR: II V* II
surfer $ei \m el (fora; rri§^ i
risrsirr ^ rtr; RT*Rr*j el^r n »v u
5rR[i^elfen?[ rrrtrt r SfMfc* I

JJR^STIRRTR R fRRTRT RRTRRR, II V'A II
«RTRRRR^ftsR RRIR^RRI^R: I
RI«R tfcfft R«RT RRMW R RffRRfl II V< ||
STpRR RRRfBRe RI5T RR RRRftRRRft^ |

RRTRRT RIR. RRRBRRTSR ft=R f|RIRIR II II

\. V 'Wft‘ <t. R<S.«

<TZ55: i

^ ^ror ^ **TKifor<?4 Ffr*m^ i

Brg&RissferTOisr i

°\

wmzn ^m. #tir% w1r°t $mm n n

SfTOt 5f^T =f^f 5fFp«Tf?i^: |

gqft¥ts«r II

3T3^5T%: || ||

pfci RfaforrT fiErt^
ft: i\m iroftrcrcft cfsn i

ft: fe W**™?'- ii ^ li

Hipr hpt s^famftcrr m*w< I

atg^ STW^J:

JffiBR 3 *$: II ^ II

an^«T ftftg'ftff I

q>s*n*r& 5rr fttfNraf ^ n II

w. II 'A'A II

yfom&n *w* wft ^m\ rant I

5R flSRTRflfF'T II ^ II

^ ^ fRT^ 3 *T3Kfi^T II 'iC II

cM^m^ I i T R WTTf^^Tt: «

anfotfftft ^pm% $*n^ ^Hrft n ii
STlira ^PTT ^TR ftfasrafaftf* I
^%sr:*WRW ^ ^rra** w rr- II V ll

[*TRT«nrT^:

simf^ q«ii srr&t ^ u ^ *'

fl;«II9rc ^ ^ 3 jfrWFWk I

3 ^r §^ 1*3 qtRf qr ti n

fsrc ^ «tjtoi9^H •

?*[xfa; ^r^PTOT II $. * II

^TiJi 3 ^(i^i ? isO^ i

*rpf 31 ^Rlt 315^^ I^ : II ^ II

cig;^^^ l

^jt *w %IitP 55 55 3°ni^5 II li
arclqw- p 3WT3T 35i3qf^ra § I

jtpt 4 q^qRrerqwT^flfo 3 II H
ijCf^i 3 ^ipwt 3 i^h^ : l

31*35^ 3533 35^*1 II ^ 'I

aHRqnrw strFv 55*^^ I

RT^I^lfiRf Z& 3^3 OT3^WR, II ^ II

ansR^'R* 0 ^ 33^1 ^ ^3 35 : i
iiP^Tpr^^ 3 t^tprt 5 * H \\

wtqq^q Fiw^iwfr 5 ^ I

R%2!3RqT3i£5tR 3T 333R3T3 il ^ ii

jjft^i flTfta 3TR3 ^ *w snw*** i

sfgfti* =q 33 *W ^RTCR*3f$33 H II

arqRji^q^qt 3pfoWfa3^ra3 I

553*1*1 ^ 3 RR qi %5 Ii ' so il

aq*R5fR3P3 *313 331^5 33rcf*3*ir '
rfgfq l^Rq^OT 5R<3T*3^ II II

3*l?R ^RRRT^ 5f$fanfo*RR 3 |

^ srn^n^ ^igfti^FRr: n u

$rt 3 ^: |

fRr^OT JR5TR ^RT^ II ^ II

cra^TRJW^i^: *RRT%: I

II v*V II

3^3^!l£3TS^ 3 39|£rat*lfes I
wrc^gfos^if&r sSfo sihmpr*. II h
ftqi3<T MK3a35g PT| W I 5fc n3, 1

^Rt «^sq frng«r r%^ r^rT’t^ %b i

3TT#*TCTFfTT^FEFC : I

«RR IRTR^ if! II II

J#jRrR*fteTHT3 ^ 3*PRRfa I
m qRiq^: II vsva II

JTfa«RR<3?q JTRtR qi 5RR. fS^T: I
3RR§ R^TcT *tWt JRt II *< II

qRRqT^ «rc*ifa«mfaf®p* I
«RRlf*R sftt *& =* 3R"R. II ^ II

3RR, ?m ¥&l cR: SRRR I

^qtftwftfafrtfc^TR fi tftqR n <i<> ii

a fl uw fi Rfr r rtwj#^ 3 i

^RRqflq3q*fhRRfo&rc^ It c\ n

^ fl5T£«r l

ft*: «;«ngqTtffaR an^K II H

cc

srcfafcr: it tfltf ii c\ ii

farrccifo2?g^r cnN^l =^rwf^n i
^rr^qwr siiftar*ft<TOJ: ll <rv il
^rtTRT: Rte%. lift: 1

mmi 11 c\ n

3T«J8R ^T^STT ^3. I

ff^lftooi fft: ^l: II C\ ll

3«hiNt fl£|*ii«j ?N^ I
3RTCI jfafaRW q&Riro faH ^ft: II <C* II
JTmfo ft i

sfaciT Viarcwi ii <rc u

?fa qi^tf stt^t |

II <^ u

ii 3 f^pfa m - 1

sirt I ^ a?!* *im aftSt flfa: ll ll

cffftss# *RT3$ aft: RT*m: f^ra: I

q( m siafoffl n H

aufewwF^pi f^rrt If rare 3^ l

arcRisflsiflRT r%q^i wgffi \\%\ 11
cri arrql srfo ^I^t: w 3 1
<R|: SfflfttfR *TCRR 3 ft sf^ 11 11

g^Rf gfa ^WRR^fS»3^: 35 f%3 Wf
JJRsft TO9ITOT 3RTCS SRIfft R: 133 I
RRIRWlft JR33R^rH TORT^R-

#T RT3, qRg^JR33^Raj spRTflg II <K* II

1.

n. qt5: f

'AT, *. ‘a* *r. «n^:. *. 'sn^rrR€<R’ w.to:. v. *41 5 ’

'it m n v\ ii

3

5 T 7 ^ **ft g |

qRTSSRT ^ ^ II II

IlH^puHi^aj £^ff q% S|% 1753 PT-

wt^it sqriRteH^q 5 arsnrfa; i

^3 ^ §<<wit sn^ftrg a? f-
qfaqqjRqqrqfr PRIORI: ^rp: || <^V3 II
«n^r%: i^Tiftw^T ^Ri^T 3rcre«jr*r fa% i
w ^trtt ^rar 5?rrfcfrJTT stt;tpti§: w qTifoshiT^ ii v n

pf%cn vrf* i
m*ri fl#ams3Pi ii u

3* ^ffsrftqSfasn ftqisfassnftfaqiJra: i

^ w^^srftiTTfjqrcfr ii |oo ||

gPt: |

**131* *W*: n ? o \ ||

jnrprftKwr t# i%rtfs^tp qr ^ |

write* s*w*re %r * h
f^’KT * 'rafW g$r str^wi
*53^fc#si ^ ^PRjff ^us’fomft i

*3 : *ptI fMgTRJTT *s\i m qps \\\ • vu

ft ^Ul *o\ ||

#*u qqrftq srs^rra ^qiqfspr: <q qq 1

1 . ‘qi’ «. qrs:. v w, . \. x%’ *». qr*:.

N

(WiH I WPW i

3 ftfofcl*cR3”ri snkltff^ ^R^ffa I
arRf^Rg^HRsiRi ^stfj^PJ^SilTCPi ii ? II
%sr ^Rn wrtpw qfrrcre^ i
aft STR =*lft *RR 3 m-> & TOTC WlWIPfowf: 11 t«M
t^qi qkzj «hrt M ara^. at Wh l

vft44a\ ft 51^13 tii^Ri ll ? ov ® n

tai^i rcrai®^ are^RT

q^T*qRSRRT 3^iR ^JSqwiRqRR i

wr& II \oC\\

areq Wi«5 5 rc ft *ra*RprftaT ^wai
^ftg^T ^gf$r: T&ftRf *n l

°qT^4^T%ffofa?RRT %™\3t *T«ftS|:

srf^ft «w^n flftg^u^ tffaqSl II \ 0< K II

TOi^n ft!Fft3^fa^fa^£R u ^i

dfl RftROIs^TfR^ | STFTR I

wift^ ^it ^ sqR^rTRfl^i

Sift iff sft?RT TRORPRRi SR# S^RRII n® II

%& m srfMt ii \U n

sroren: a *rrt f| i

a#: SRNR: 4ft &TR: 5$ ^ ^ H \ *>\ II

fS*qfa#fc§& *r«Ni4r a«rr I

#!ffiT * clcR^ST 351 ^- 51 ^ *R3JI W II

{w ftq!3S°TT W'^ 1

1Q$t *R3is3s*llftRt ^ ffiaRS: II u * II

v ‘qrq.ft**. rat.

33*: <723*: I

g tw; qunsft *mr: t

5 ^ annararo ctr^: JTwrsrar s*rrff<mH$eiwrg i
*rar$lwt WNfiiwl srrtc: ii m*a ii

^ Rrtf RR51I RSRT 3 ira: ^ gif I

gw g^r srgR^R^gRg^nwr 11 ? m u

*Tf : R^T5TR^f SRreror ^I^T^rRR^r I

^5T *RL «R it S^ScJRRRag^rt |‘| \\\i II
ROl^gisi g5R?r sqjfcffaiftfteql II M< II

g; srrewg gir ^r: w- ^R^nTrsfa ni\sv f^; i
gr£t snr: wg 3 <t w *rfrj>gfeiRRit swg n \ m u
Wtafa'Trjtf Rir^TIfcIRR^ I

^ II Mo II

33R^

IS^RI: g^g:5I5^i OT SROTTOig II M ? II

?k snfasrraRT siyrg smfrgf^ih i
qfar q^fa^regSfasrtfft; 11 \ r \ 11
iRTCimrefTC* 5 ^I tWF I

gf%iT«i «rfr-. Ti^g^isN ^t ii ii

iwWgflfcrg: i

3 i sprereRraprei n Mv 11
ag tfwt 4fa<irofarar: ft ggq^g i

t* focRIW: RRTIRffig || M<\ II

ftcfaiww^ 5 l n cz rr arifftgq: i

fart p[l4gft«i «®R*rag$fffcig n ii

V ‘*V 3. H5; *. ‘•HjfclftRftV \. “f3*f’ 37. TO;.

[sunwror?:

R 5 RR 3 R 3 5 f: Rtff 3 «T^R^ II K\* II
<P5RRR*ffifWb RTRRTRT RRIRRR. I

$atoro$reiTft 5 5 rrfi%.- sftft *m n \\c n

RrRHRsWR^ RR*fni 5 *R I

Wlfo*W3 Rfaf^RIR: S^T RR^I « ^ *%* II

^rRtsifisR srfts^fcs*: R^RrtsgRT I

3 ^ w ?r% 3 ^r% il U o n

aga 5w g4 3\mft i\^\ i
^ il nm

=n4t =R ’RTW <&$M W II

mrr frga* ^ajpfwrsft sgn%R: i
^r wifcft snfa^BiWRRR: m% li m (i
iw irsrr RiR^teR^fafaF* ^ l

«ftR|R *R 3 MIUIRJRI'fiSWiPT || \\V ||
RHSRI^fcfRVIR 3 *T ; I

mM ftr^n 3 trt Rfc^goi w 11 11

arefa^s 3 sftfanpnft: 1

5R RTfa RSRTRRRlfr RI II II
3^: «j5ts?r srr: ^srwfrR r ci'i^ 1

II II

q\M fang®* wfa TOfo: 1
faR^TfWnWRFri 4%R*Tffo: II \\C II

fo 5 t *3 rtrr *1*135*13, 1

RR&lor rR^R ^ifl^r: || \\%\)

qqTO HW?T: I

srftq^ ^t: qw fl^qnu ^RTC q>qi 3 . l
ff^rcreqg<RrgqftH n *»° n

aiRqR WR «TRqT I

$<qiq ^q’jqi q ct^Rcq tror^q. u W 11

arorat f^rqtqm an^qr: q>sqisgqi |

sRqifR: qr^ir 3 kti gq>i?qi ^fa*q qfaqf 1
qqq^ iRqi^^rq^fr fill: ^TT^qr wfcpqftst \\\ 9 \\\

srgq 3 ^ fast qfaqr qg qmft %t% qiftqtq 1
qsqF^qqiqqji^ ^qfe^qq f| qraqmq 11 W 11

qqres&qrk 3 qfiqrqi%qrscg qrfc fjfeg. |
^qprqqiqq>q^qT3; qR^# qi^qq-.fqil: 11 ?»v 11

arrc^qq^iqj-.^f^Sqiqi ftcw i%*i^qsfarg; 1
qg^f^^is$rqqffai<?qsfri q^g^ n W 11

gq 5 rr%qq fq^q^q^Vft q^rt: q^-
q*TTq qqqi^q jg^qfaifa Iqfcqi: 1
# qqrqqfo 3 iq$qqfftqqi-

|H 3 ffe m qprqqq 11 ?»* 11

qRqiifqgqf^qFTRq^ q**rita 3 r%g 1
%qfe q^^srcfe^rcq^ qqq^ q#q%: 11 ? u* n

f qpft sq *g; 1

^q: q m ^rfcqqig 11 U<

q^tftarfirflre ftssqqjg 1
qq^q ^s$qfq$rq 11 ^0 n

i. ‘qref ft’ «. to:

a ^ri3^s^ ii W ii

rawfiw^aa- * 35^ *j^ 3 1

WC 3 •" 11 <M "

wbp, nil form s$im« «^J
sradrooi ftPm. «nWt *&?& « ^ 3 K
grow 3 «nH «-*«WW I

nsjgnii%^Mraaif'R U W «

=sa 9*5^ 353. a ^ ^ 1
bibbPbb <5$ «w$ a 1 "* 3 - 11 * v ' "

^awO****® ***'"'
mwnsrafeai* 5,13,3 331,3 3 31,5,3 11 w "

d^ijuPiaift 3*3 5=^ 1

■jCiai^' 1 3,5311 ■ w '' s

-(JpflBB ggB=3 BpRSlftft® '•ft 1
gjfcnfc «M ***** * mi " ^ "

«>na ftww® m " '“" 11

-tea bbi*b Bnaww** 53 3 I

arai^ aft: rn irawraafira: i
^ai«m 53 ^r^s3fl , ^ Rim " w 11
Wlgglftftaft: w*5 '

d^BW gBB-. BBBIB: 35BB: II W II

55,|RbA: WW aaiS*B>mrBS?: I

5i B BIB %IBlftaR3I.B?at BB3 II W II

ttewafftfa ] <£*1* I V*

jpnws *m\ wk; I

3Tt&: s 11 II

gwr^lf^f^RR^: I

^wf ii $ ^ ii

qfkpiPT <TT^F5T^ 31HT3: I

e^l4 STTR5ff 5TR»ijt afo^ II W II

m*g«ff anfcj i

tt: T^Ts# *TT«T% Wt*g 3T II \ ^ \\
3T^i4^r^?rg'Ti^gi^JTT aro^ i

n t\< n

ftwt'MPII «n?I^T«i R^lfcR: I

Vra xft: || ^ II

irr«i5ft wrra: i

5W§ti^ flkar flfa: II ?^«> II

5TOPT# Scl: $4^ *n«rPT: ^Rcf: I

^trat ^ afaswrag: II \V\ II
ric^ 3 *ra ^WRr^crcg i

n ^ 11
«frfte 1

?T II II

awferqiwsi wr i

OT&T II ?V3» II

WS^S^tR wfasrl^ 5R^ ||r: I
^TRS^ l|5ITR«rk^frs^f JRf sk% II \^[\
aaisg^i »z§fair^i*tfg 5 r^ I
^Xrq^^fRi ?rat myi si* ii w n

1. ‘^1 ’ W. <TT5:. V ‘*’ IT. <?IS:. i. ‘fa<T:’ 3. qR;.

sj^w^i^iwRlRwf: II II

Wl gssffa 3^: ifiitflsw&WFi, II \*< II
g *4N<HW | «*ra < F( ta ^ ?ri^ I
q? 3 H«T wn^*q 3^^ WN II W I
qqi f^iftqtart$#q 3 ^ I
awrqfaftq *n4t a;«Tr*mrra qf^TT** ii k« ii
^ qrqqqftrP * 1

5 TT^l^m qtaFJTTSfwr^: II \C \ II

3*i ^q^i«n forcer nr«tff 5r(r^t i

^q^n^q^nnsi 3!^ 11 w II

n^AiM^r *1*135 1

*rfaq$ qq^f** q^qqfofaqi. 11 i<:\ 11
eqT*TTftfr 3 <*$: 3 f 3^ H 3$ I
?r*fa ?r*rc 33 srefffi ^qmer 11 *c» 11
qifqqqqq£fli ^taifenr 1
qrgqsr snffarat #TOi^farcr: 11 11

q qi^q|oq^fsr 4 q qr^ft: 1
ftq^oftq*<3%: 5ITft% fqqq tfcl || *<^ II
*T 55 rcrere& 5*3 wni^iwR^jfa: 1
fqq^T sigsrfonsqi ^tpt ^t^fcn^, 11 ?<:vs 11
arqltqftn^ 3 3 ^ torwuih i
gTOftqjfofqswn^ft iqfarafeq %<*ns qrife
4ta*q$3 a^ifowfq qq^q qffiqf qqmT^ 1

I

vtiw wr to*. ^ r&ri: n \c<\ w

gft ftaratfftfofa

•RH: q 25 i; I
srci * 5 t*P <TC 3 »: i

q<JRR 51^5 5 n%*jF>sfterc Wimi |

aa^feRRRRam maqritfireft in II
strar RRR^agRRR a 5 ®*! ririsr rfr iRrsfoaNr: l
st[^ ^aftfoRa. rrr: Rrcataa w^ ftpra ii R ii
mrni^faapm^t «im jqjtf #t aa?a: i
«nir 3 fraw 3 safafaq am ^rr ii \ li

pERjfe RR'R RWIR. Piww ftfaa l

a^awaisa ^cnren^ Ri&rR^t rrsu fta«na: u » n
r jrrr: qg aRTRfosT ^saif^m: Rftsn I
jpoiai a$a RRT R3T3 3 Rfa^ II ^ II

Rig RRRIWH iJFBRr ^amRim^*?!** I
a fa;^ a wwi ta §**&u faaisaa; mil
^IRRR'i: R*RW *f|R %5 TRFt!iM^ R«iTt |

g^raR^N 3 rI^itri a 5iaaRrca%a aaa ii ^ ii

aaRP^iaarq* rIir 5 ^ I

5 RFI?R 5 RIHRRI 3 ^ a?R«r ftaMlfaRR^RRa. II <r ||

#T: I%r4Wr^RT?RT mtm l%TT 5 R I

RtRIIR RZU^RT fR5RRRflRr SR RFRf RiR^ II ^ II

v *fa»T;fq<t’ *i. qis:. q. ‘ri* to:. }. 'r’ *r. to:. ■*.
*^j sg. qu:- V ‘f’ **■> ‘R*ft fr* **• TO*.

o

*qi^ q;q[ *fl*Tl CJ R ^3^»3 I
^fnoq^r®^ $rqqifR*r qTRffa'Wrsfa r 3i$ R qrcrr 1 1
*qi3 SRH3 I

gqt*I TRTT RBRftR§3J $31 $T3*pIT R Biqi II \ \ II
q 3*NlTOpr: SRIfB: ^iRbi^l f$R: WJ.I
qzftqrfeq rt%3t*r: *gRreqri% cRR^$r°tt(^ II ^ II
qgiq *jjnft STT'RTR RRift I

f?nq<§: SBI^ScrM*? R^lTOlf^: M* II

3JR0555 q«3*«pfla qRIlf3 TpqjpT 33^3 I

sn^FjR 3RJ3RI RTfRI ^ 3^3 R33R3 II ?8 II

|M|5R: 3J$f*q$PRT «*TIH 331 *3333 I%T^T: I

STpcq cT7^R$ t T^$T^ WT3. 3I3t BRB BR^Rq^ II l 'A II

3*f|q^q^RR[®5rr3i 3T^ *3f^ ? 331^3 R l

q f qfW fqOTj33IR3 3^ BftBR^qi R3T>R3'I *3 II

fftlR35l3R3B3R3 q^IRI3? RR3R3RSJT3 I
q|i%$r°TR a i I i , R3 ^qi^ r?ii^3 rrcR^r^jt r II ^ ll

SRtfi^q SflgoT mi i^R^[Sqi^3ri 13311^3 I

<\

3q«n33RK3f^ qftll RR ; ^ 5qflR3R3333 II \ < ll
<qq qTqfaR 33«i 333TT?R3 33 I
R^q^Rri^fR^iw i'qR^Rqqr^j^ 11 ^ N
?€ RRR R>R$R3T3 H»R5T®3 R SR^rfa I
{?TRRTI35rR3 R&3 RI^IcRTRR R3 t$3 ; 3T3 II \° II

3*R33 I

3TT5i5q 3<nR cir^tfq mn*m WWW

ftrqx^q|RIR3^5^fl fRI33 3 BR^R 3 t3T '

ggjlfqqf ;q^q I%qj 3 3TI% RRlR^fR TRI^R RT3T3R II ^311

,. ‘5,-GV q. qis:. *• ‘SOW*, v ‘^5t «\ »• ‘3.’ «• **'-

<TZ35: I ^

afRSHRR*! RtfR o&iswr&i I
*R«TM ^rrf^IR^ II \\ II

Hng^qfa qn*:: i

«RR*Rs;sn *$CTiRgfe*ft I

fl^q^ Rgf%5RR tfti^ m rjto n w ii

rrr gm g'fow asnffaf ^trriiww I

§fR*T«TfaRfa33fR: RRRj'^RRfS’l^ II ^ ll

iRsfl^ Mwa ri m qrg t*R >

%?RRrfR IRIFcTSfR 3qtRRR*RH?*R II R$, II
5Rf*Wto^I^ ^Tf^ R 5 K<T*n R*F3* I
afR5TF<F«lTlR ft*FR cR^TR jftRT fa^RR II ^ 1 1
^TR ft^TR. ^T^RRItR jftRT 3q 5R^T1% ^ 5l^t I
gR 3 3f *R<TPRR %%*?! fFR R«I Rf*RR> ll ’U II

(%R 3 WlH^ ^IRSW 5 *! 3 'W&m '

IRRf^IRWRR^ll K% II

«R WRRg: —

“efeRTT%RRR vr^Rq:’’ |

i Wqfcnfafaft*RR «ITRTft3RISR& R ^ I

q^RRi m wwlf^rcR %R q*TRii X° ll

^qfilSRq f^qqf|qi3 R3^R ; 3^ sjtrr i

q'R 3 f%RRfafi^fcR rr fctr^Rq 3 'rft^'R w \ \ ll

fa;jR*I qiiiq^l^^R^sRRlfi^ 1

3 $^RN?q ajprciHC^C ll XX H
“ 3 I 3 qrgqarefa" s& w^qqi^qi^RR qig»Ri$q

t«6 [HWWIlt-

RiRTRl TO. TO 5 ft?TT I%Tw I

SIR qftRR 35 3 TO %TOg®TOTO II U II

3R JWRPg:—

“3iR%TOfRi g c ^ Mr ** t^rrto i

vhhrr qrq^TO wTO fcsn ^sr ii

q#RRW 5J5 sqfa iliqq^l” fRI |

“qi&R ^ sfaR TOfZRqfkTTO l”

fT% tffcrehR I

sqtaRfsiRTOfcRR ST%R^rfqRf^rqq?TO i
SI%4vRI%H^r$RRTI% 4ffaR g %: SRVl II II

qsi wprorofaRStf *rtr tojitoto i
Ri»5R5Rte«fMt^ rt&r aeprogfarai n ^ n

TOSR ; s°r Mr fevmwn i

sr^^RTR^ns^: II II

stqRqpfor ?to toitofjjM. %r;to rhi*to i

aresr 5i%3?f q«rr jflfaroi >iw srrfcr: hto |

Hirero rNrt Itor m <£°fr tori wi Msft n ^ n

sfa«np4r <#RrfR3§^ sfeor: I

*$f ^pq toto TORifoft =q wistp II

“to totiI to i a? to& to I aft ^ to: I”
fRgST^TOfo ^RITO ^ TO?!: I

RPp' cRHJ^RR* I

3f$^^^4fcrct&H^iHTOi4 to wz*. H n

V 'w.* n. w. v w. <n«;. \ 'qt’i v. ‘jj’, Vp**’

«i. Hl*%

^3fa^r*r£3urcnfirr : J <n*: i loS

^ 5T5raRg: —

‘‘^3^nre^r%tfi $53F RRcRg I” ftf |

41+ltfRrc' ^ —

“^4*4 W *R fccFWnft R*mg I

f^4 ^farfasR*^ n” fft l
gsre^feft sRffora t ^ l

JOiTTiTII^T fw *Tt ^^Rqtf 4r*ft ^ || Vo ||

*OTTwnfR[: ^ 51%^ 3^WT«JJT^ |

s?r gsw?rr gwr%w^ 11 v Ml

?nt afaafoift: %# str^fl: wm qftgs 1

ftfasfaras sfo at ^ Ptasfrsfttl

cF5TfTR

aro*>r?C5t <TTO: 1

wi rctfs^r *tjj«tt <Q$tt *w m ^ ^§ 6 R$rcr l
a«rt *r 4 t *rw*r %4r 5rr%m;iw m IfcorCr =a 11 Ml
^n% sroms 3$ =3 tfr%ottft 1

**& ^ qWflOTI^ 3 Cr^faWRqr: II * ||

SRT^^ijTT ^3 ^?§rr *gar *F3nn&3 353; 1

^3 ^ W^STRfjCcffa %sq^5 II ^ II

^f^TFRI^ gfoft gsft |

W 3 $ ffaffcl ^ || V ||

4ten$ ^rRKTwqRr =* ftsrcrRat 1

9

w* 11 h 11

1. ‘*: tr* n, m:

5RT W ’ipn 5Tf%Hr$ 'Tilt OT CTHM^: II * II

W ^RIRT £TT%^ JlffM^: |
f^fajftRRftf&q^ pW II v» II

f>RTBWT ^ *qR II l II

qf%R m% qq^T 5 ^n^rfFT^ flMraftE\$R I
^Rftreflf^ ^ ^i 55 BRi*ift *jfqqRR ii ^ ii
$< qr ^pqffcq? | afaR q^q *jqsiq r^ qq i
<rrt ft =qpq rr 5 wrf|gp^i^cR'«r n * © n
piRi^iig#3 qg^rqf fqqwiqq ftqqRr 1

qqift ^qR ii M ii

fnfa*: sfqqr =q qftftfo p rtst q^tf qqr-
fcg&gapw *r$rai%% (^JFn)gR^r q^ i
sg N g qq^fofefo RPRTqrqqwif^

qiir qfaqpftsft q gql^rfo qqigqR n H II
qqTfsi iqi%qMq>: I
q*q& q fasitf q gpi qiqwtf II \\

*w qiRqpqtaft sr^ti&qqr : i

qmfaprerr %qi«Rfo qgf&R in * 11

^riRiwnq^Br \^i $■ rrjw 11 ^ 11
arm: gjrro fqqsfr ww >rw: I

q gqRqisfq q 11 \\\\

fqqtftlfqriH** stfrqqwqft 1
SFiSRH^sfa: qrqqiRi q qfaq 11 \» 11

1. ‘frqq’ q. qrs.%

qiqqr qrng^fr q miz*z i%m: i
arfoaj II U II

£*nq*q i^rfr iqqrarqq^ srataqqfrd
zit qrfa q>*gq q^gq qq^> qrifaqq i
q&qi qqq fefqsj tqRiqq^'i q^

^%^sT[^3crr#r qq^qqqqr n ^ n
mmi gqqn 22 3 q?: iw.

qqqq: qfqqr q frqqicqr: sriq«r qi^: f&qr: 1
qpfr fqqiqgq; q^qiW

f^sjirq fqqqqr qg£ gipsq;»rpR: ll 11
f^q^r 3 levant: ^q^Rq^ir^rait: 1
tfqr qq^q^r ^ qcn^r *qqqCiq«* qSRq^^ 11 R \ 11
Sjfcq qlqT?uqqiqqqwq q?pq qfcqq qqfeqq 1
ql^r^q mw gqr qjrqpqRSRq 5 qiqqfl; 11 ^ 11
3# Rqivq =4 q^q 3 it: gqnqfagr f^qq q |*n 1
q^qqivqi q qiqteqrsqi qqqq^w \\\\ 11
q^fagr $#; qq^q: qrWcf qq w$t 1

gqr qq^Tifq fq%q|; *qrg ffcq fqq^t f<$t qqiqq; 11 \* 11

ftqifar ^rrqqsRqqql: gqqftgr t I

*q*|: f^nqiqfq g^r^q ftqg’jqfil; 11 ^ ti

q^qRqiqiiiq gqr sfiqiq qra ^fqfqq *qiq; I
q'tqrcqq^ <qq qiqq^Rq^qq qiqrm q^-srrq 11 ^ 11
qrqq^qtfq qpr?qi $qfo 3 gq^rq 3 qte%*r 1
q®R:q?fq eg^qq qrqrq qprqqrjqg 11 g* 11

sn^as^gfeqwqi q^i^^qi^fq q 1
qiqrqq^ftfq qqiqq: gn'q^feq qrqjus^qi n 11

\. ‘gaiwt’ C 5 . 'll-;:.

1. ‘gi¥ 3 *qa’ n. qis:.

3?^ 5Wrcai: |

srf^rfofrc fsrnfailtew *rr ii u
ssr^rV^pi *rea3. I

*zm *ris ftfts 3 w m ci*n |i vii

3T(’TT)ft , JpH: Wl(W^PlT^ I

tlft: Sf&JwWiJ, £ % ^ ^ II M H

franwr^crrair^ : 3^V- ^^%«fwi ra%*r i
#j^T 3 *n^f?RI^R 3pfa*T ^ II V II

m«fsq*^r antaTHf W. <fi?RnnPft I

5PR$J?l 5 II \\ II

w^foi^iWl&Plw *ki««^ I

^i 5 #: il W h

1W f^R mfa I

3ji^pn^ ^isj^ri it w ii

qmwfK i

fRW^ *wl ; ci stuk^ il ^ II
m r^^pris«t s#m^ i

R&$3^5[^rH3T*T il II

^wKtM«r ^ i

t*s*il i

<reiT*ftftfir «# » \< u

%& TOgsrftan a**roftar : i

aWi3 silfllS *p^®^ ^ «i(^i^ ii ^ ii

wftfr&S 35^3

H«T cW 3 rlSJCr^T: I

^op^ ^Vsfanar. 9^ _

5J3TR 3x5?: II V® U

®v

M ngghr i fag ir. ] iqR «£*rq*r: qz?r: i

gj&ni i^rrg qraiftnT

5TI%^ ^r: 3^ *Rig I

qriis;*n: ^r %$r forargs

£iw *$# 33 ^ qq^isiFar ?i^fl il «Ui

qf|: P 3 [: I

sn«n*ww 3 ng <SM r q^gii tr

3 Hq|jfi qrcgqg i

aswi^raiN ^n: ^Tis^gil «\ ii

V*H

fjq«n qqn^t.^k sfcn^sOTmHH »» ll

^r 4 yg( if qfqfq§?q ag spr»*i^ 5 afafA: I
qq^r qjj: wsiftgr II v'a ii

^ST^T^i R f%«TFT rlWTT^ T^T I

nfajfe rii^'r $rt 11 11

<rfarg; ^£raftqT^sr*r*rreR ^rftgsr ftqrc |

RWRlfiRfe *f^r^ ll Vvs il

siRi5f!^if^nf^i!i^gqRT g g*ig?nwig. 1
wtc^HrI it w g imi gpig^A 11 »<r it

qr^FT^ §qr ^gprt srqftsnf^ra: 1
g® Rifarr 11 ^ 11

5:^ <tn?w r *mreRanfcrf 1
wfkt w) ?r <$tarfaTTfo r 11 ^o n
artff^r qr^q^nf^ r q 1

p“i 3 ll 'a ^ 11

fRI: I

amm: 3^r n hr ii

jmf I

3 ^or n HR II

R%m wm*% ^ I

RTfom 3 TmoT RTF 3 %^m rt ii hv ii

<*i®rararewr m*r ^w\m l

smTTRTOTRl 33 ^ T%: SRf«m 11 hh ii

qgsmsi 7 *fi% 33: 7 fsmm 1

m m 7 *m epfaftfa Tmon^R' ^73 11 hr 11
3m%7t Rprfomr 3 few smmft ii h* ii
srwgsraifaqn?:: 1

srram ^ snim^sTr rirrr
f^r 3 TO 13 W 3 33: s^mmflcrm 1
qforr mfa =7 Tn^mr 3 7 ^: sto mmmt:

qf^fTm 3 <fesr «(W =7 11 hc ii

?ra: ^rp mWtsm 3 R^raram^ 1

^sforarm 5 tor %7 3 mqTf^s mi3 II hr ii
w & t jjr: «(® 53 nrfimra fmrfjRmm s*nfasrrc3 1
|mr $r# 3 ^ id* rrM RifaRfo<3*?i«Tf3 11 R° 11
3*1: $<gmuRftm |mr 3 *mra$w 1

35^ ilf^ST 7 ^ft*I II R^ Ii

%k RRRiircm 3 mfem 1

<ra^mTrf#i Rrei^Rsnfem 11 rr ii

*R

33*3 7S5^3£|TPlfttdft ^ I

crater ^5$ jt*rt *£3 ii rr u

5T^T: 1 V>»

ferffar I

^^FTH^FTHFI ?#T^j; II M II

^rft%*fo«r*J3 $T to fffcn I

ScRlM^n^ 'T^r TO ^*FT II V* II

to3*tt£tcf^t 33^3 ?** l
?rat ^ 3* ii H

SFHfcT SRT 35*3 I

T$rcfri 3 T^n^l^THl?R 3«TI*3W*. II *« II

<13 to ^ Fr^f^n <nt c'TCTh mk*h 3^3 1
rUjqsf RJ?r 4 TOtoj^awfa^ $■ II 3* II

sHfjror^ra toi^ ^3 3 *1 1

s# % *fto ^3 II II

<33 3 ^ur^iPHW l

g fiftaq i S *! W3 ROT3 srgw II *° II

^rsrawifarfl 3F33*n *fc«r m\m ^ TOf%5 : 1
*$risrcrn^** aroras^r fofo*n 11 ** 11

3TO 51^515 T T^: I

to^s faffiNfr eforoirofts <iMw\ =* I

jfjf^ SRRl ^4 ^T ^ 11 > 11

SFrTCFTfcFn^ 3 3*^3 SfRSffa # ^ ^ I
TO^SN 3T3*T 390 ^Mfa II X II

qiwr ^3. 'n#^ ^ ^ ^* *TO I

3**» W3 ll \ ll

srf%: fif%i^'- ^ 3 ^r qrf&^jT^rf^rcflTsft 1
gw ^ *pr*tpp#tI 1 11 » 11

TO. aflraroflfcrc°3fl3 ^ 1
^ 0 ^^ *Rft TSHJ^tN ^35$?iqf^JI[?tH|? ? i II ^ ll

sqi^raNgRWI qftWW <lT5TOft5 ^53^ TO. I
feg cR^RjJwfa 3«R 3 TOl^TO II ^ II

3 srcra d^^^nrats§Prai»i% I

flw^rs^pnj, 11 * 11

^ *5 ; I

fniwFT gfoiR ftsnro. FRTO. U <■ u

mfgn^jjl si%r qprenFr RW3 *toi 11 ^ 11

$w*wm$w 3 # 1

*l$q M 1° H

faiSRPWft*^ 3 *TO 3TO5# I

**n3 ’T? 3 ^5** *' ^ '*

^v:qgt 5PP&l*f 3# I

mtt 3 STTfaft: 5^.«lf^5 l4, TO
3* 3 TO*TR f%3 I

^nTO&nTOfr 35^3 flfsrf^ftro. u U n

3S3Rf^*T*ftTH3 H * * II

*H3$i*fTO 3 ww 1

g fawn ^IR%5T3I^fR^33: ll ^ II

agtlfr n fafa : ] £T^ 5 T: imx l I®**

'M** I

xmw <% s*ro*^qi^ nun
3 nft& safft ^ fcrc*# to tot i

5 Tc^q =* fift ^ ^ ?&#T? II U II

3<TT <% qf?$T: **TITOTO I I
ami 35M fk%m droi^r: 11 u 11

srfearafa %t% sttopto t%to<i; l
TT^t asro^rot ftfaftrorotoa: 11 u n

*«THTft qi^TOf 3 ^^FTO M&* I

q^ror^ fqf^3 g»t"^ 11 11

2*fs sn^rrsq; t% c ^i s*t^» 1

bwf«t raq>r#T %3 qfarft ^3 n R ? M

aiqgsjswrft fi«mf<iTOnTO: 1
sw aifa'p^maiq^rrot tot: 11 ^ 11

TTOffTOrarcroi %orq«i^g^nn; 1
ftqwtsfarft ^rai^*n^ 11 U 11
qqg*T a«ia **toto qion^s^ 1
sffanft #°T TOTOR»* II II

TOTCF^ li feqiTl'* ^ f^TO^ I

mm<w TOtfft 3 qrqq^ 11 v* 11

sffaFri to<t m-. h m\ to: 1

a^sgs^faiH fjftrrcm ^tto^ ll u 11
f?T 35 q^orr^r totto; I
tfl sqsq^fq s^k ^Tl^r ffcfPT ? II II
stottototr pitots tot to: 1

3 RTO a ^TOT T%g<r ffRTOTRWT 11 v 11

1 1 o w

TORffc*RSR rf^ir R*ft: fat: \
rr*tr Rfa to: rsrrtwhr 3 11 ^ ||

RR3?^R ; RW^:fanRW I
ROR RfagR: m RIRT3; ^R^%cTT: II \° II

RfRgcq^ SKR 1 R 3 RRt Rfaf: I

3TR ^N faSTI^ 5RRT: RRRTcfcRRRT II W II

* g l f [ftfa[ TO q&fc R5TTO.I
^^k^R?TR^ RR3TOfR II II

TOi^ 3 s# 5RI3 3 I

rotrir RRiggj rp$ *RWj|4% WWW

R^R RSRTRT^R a^lTOPjlMfo: 1
1 ^ * 3 * WTStb <& 3 am WWW
RHR <RR falR RTR15T fW *5 I
CTT^t %<R3R RT^R 3 RRrRR3, II ^'A II

s^RRT %TWRr^: RTft 30IRHRJR, |

RW[R R^Rcl RRf: ffaftsfR R ?JTO II U II

RIRr m\ T%RI TR^RRl: Rl?Tfa3 I
ROTRTI^RRt'%: ^RTRft^Mr^ Rf^R, II ** II

RR> RRRR 3 RTRR^ 1

ft%RI°IRfa^3 fR3^ WW II

3 rflR Rn^( l R: I

^^rr^rtsrWtr R3^ II *«. H

RRRTrSJt^RTSR R RSTCTR 3 W I
ffPJRT^R RF*RR R& tlR 3 5F*K II * 0 II

RF5RR Rtfa Rf%: |

RRT RR fHf^RRl: RIRR R>RT3'll »? H

?f II 8R II

3ff*R$ ^ cfT g^Tf^n I

**&**#: qdftf^da II *\ II

^n^: f^R^rfgift w^^rfaqdiild^ i
$4|:?jr =q R^t4ft =* %nt *m: WR^TSfnH ii a » ii
^|: «ft|: flq$%tt *jSf: 1

mtfi g/fc %sfafe HUJrt q>d fi3si*$t4w3 ^ ii ii

^JTT# 4 irft*Ji*J f^r s*ii?Ri to 11 a Ml

ffr

a?»ifTmi%fa?rro

I'i^5T: qZ3J: I

3TO 5PJT^T: I

3 i 4 t qidtt ^W°i ^dtro f^prs^ro i

?WTO WIRfaS rR§*FW ^ II * II

ST^fan^l^WT f°£ ^ f^3»# I

W3$PJII3q ^TMHIlil^^ 1^1 II R. II

^lOT^T ^ *fW ^%«r 4 rI: I

# jpapr^ ^ STfcfaPIT rc^Tfi^: II * II

gjigforr ^ m^qr* =q *3: q^n dr I =q 'raisrar qz i

f^q«r4ts®5i qq ii » II

sreften q^T^i ftwm&i *$& fat: I

fa%^ 5TC#q[: SRT'PTT: qqjfai: «& II ^ II

i. '«’ m. «na:.

'ft' ». 1T3:.

u* [wwimqiq:

^ 33 #rt*3 rw ^ q 5 ?mt ^3*$ fam i
«RI 5R%t 3 % *rn: *3: fl*rr RrggWfg ^taPW'U ^ 11
3 *3&iREyqt: q»%: qr%ft*r 1
wrpftH 3 rsttr^: rr £r%*ir 3*q*r 3 j^: 11 « 11
333^ 3 qqR*R* strict tR #fa>$ 3 a&wiro I
5 f«fT ?pw: %3 *RFfsq 3 TR 3 r 11 <r 11

fas viffiti 3 3$ gqR 3 R ^ 33R3 1
^ssrpwfif: <T 3 iirc 3 zk* g?f# *Wfcfo: Ri3imj

*R3 wfa>T <R 3 q'lrTW 3RT <WT %CRW|fifr: fqwnRF: J

3 ’farerc^ fair: *3^35 a gwra: 1$ n K° II
rte Rl^R^RRRTR ^Fq^tfa ^triri 4 *3: 1
^ht 3 ^q ff N gs n Wfaixiifl gsreorrifanflT 11 \\ 11

SWT WRT ^re*>IF TT 5 R: *3: SpfcTWI ^«ri 3 SRSFW: *3: I
R^renWr 3 q^R; ?3^5n«r ^§$%t iwt: ii ^ II
R*#3 3 rc^TT«I 3 TTR: fa**nw: *3*J q'ftiqqfar; I
i#3 5 Tf 33 £ft3 3513 R §3 ^fem 3 *T RTTS13 II
SRRRt 33- J^qp^qRR ^3¥RRRRR: WRR^R: I

srrtr g#re*raircmr: f^RjRRfo sffiemr: ii \* w
q<?i qrffijRRppj 3 R R^r rsssr. sflfilR |
Rf^RR RRRimR «rat 3R33R ftft R^faRT H {Ml
f^TRRRR 3 *SJT *RRfl3 WRR 3#RiS«T |

= 3*3 *RR*R>ri TOTCR 3 ^ 3 ?^RT S?l II t* II

3 % I% 3 TRl f 3 RT^«T l %3 I

Ritarmf^S^ RR $3 II II

SRTJ*? =3IR RRSTfR^T Rr: S3 33$^ I

3 R is^RT^RSTR m 3 R#T 3 %: R^^IRT II U II

\. ‘Sf’ 9 . TO:. *. ‘s’, i. ‘g§«R’ n. TO».. w. ‘qi’ 9 . to:.

'raw: \ vn

3 RS^. PN» 3 F 3 ^ *FR 1

?RT®^qRT: §aiT£ : tfRFRSR sft <T*n^Fl STFR II

q^ff ^m^rr»fi4 a*rr sfaWR l

^ 3®T faV^R'^ 35*RRT II II

nsnsrfo tfRiqft r%R fag^R qqtaTORR 1

gqa*T^tHNft%: q^ ^RTTOTF^ <R im l>

^^WFff *uil*R*RRt #sqt ^ 31 ^ I
qtisq^s^T^mqT^ ^proto a n ^ H

ir wk^ a qqfewfl q^ ^hRi? a i

T%q qt|^qTr=E# 11 \\ II

*ir. ^grg wm rr §gi fisr i

fa^na. n n

^qiwl^r r%qRqrfq a^P^i rt^t^ ^ ^ i
wfq^ $*r 3 |mit^ a §qtf ftgsqr rr wfcn li V* n

3

wt$ qjftterqi rri^r *rr sSiflRsawR i
faRTRiq^TCR r^irftrri^rr a fj^ R^: 11 ll

ft^cqw cf$R RR 3 R# =R 3 t%%R: i

RpriRf^qT qi qq f >4 aqiRfR srf% rtcrrr ll ^ u

fij^qR RFpA RR^f^fSaiRW^: I

gq <($ 3 $: RRIRR 35 RROUR^Rt WRlft *fV. II \< II

gj^ ^qiR g sfMtot qg-.^i^q^RRiHRt I
fifagqRR af^R RRPR gq^frft R 3 R 53^11% ll 5< Mi

gq q?RR RRR R RW fftWPW^WT 3^ I
ftsfaq ftgs f^N^Fi =* M° M

' 1 [’mn^rTT^:

^RTRF^R!%RR^: qiR§aj I

Rgi^^9t: STRTRwRi IW R R* RlfiRIR^ || ||

99^ 3 TO f^R^RKRRRfSq.R q^ j

i^rp^n^i faRRRT rrfrfr^ikr rrrsj ii

RRrara sn% Rq^RRft r jw irir ^r^rtr; i

W* *n^rff9 RRFR*$: FRrFIR RRRSITfq RRR^RT: II * ^ |)

^n%5I^f[ R 'jflfojU Rf: RJRIR; 3 RRSRFFR |

R^STIRJRUjR 3R??R5rf% ^^R^rRIRRSRSR^ || \$ ||
rri 5rj%5rRRr r ^rtf^r rrrr; fRRr*$j jj^r i

Rf^HT R ^ff^RR R^R ^RI RR^R^RIRT RWRRR; II ^ II
RiR: RW RW ISFRRJ^rRjF FR^FR ?R: STRRRFT^qJT |
RRf^g^RT ^9fR RRI R^RISTT R FR^F^ RFR RRF || \$. II

R*NlffR^ R^R 3f<RT (R^fTfR RF&R3 RFRiRRIRR. I
RRtrpFRR^: RRVRR^ R*RRF W^RRrRRRRT RFR^RFR II \* \\

5FRFRIJRIRT 3 ?RFRF%^ RRT5TIf 3TT RRRFRIFR^RFR |
IRfRRI^RFRRFR^F^^Rf ^R^R^^r^RRF^RRFRIR || ||

^^RRR#^RRrfR: SRR i5RRiqf?TR FRRcft R |

RTORRfR RqgTRRRFf RT IRpRRRTRFR^T *RIR; || ^ ||

RRFRRF I5RRRR^r9^T WR, RRRT RERqFF^'F'RFR I

m RR 3 R'^SRRFR || Vo ||
RR®R^3FRlRRtRf^RRR>F RR^FRFR[^F«I F^RRRRFR |

3

R5RF3 f^rai IRRf RRW R^^rRRP^R'r II V? II

^RMRR^IR ^I^TRFRF: fg^R^FRRSJISRRRR^TFr: I
§qflR R#3 Rn%: §*R>F FRRTR*3 ^FRRRR^ <«IRR: |{
crit^q RRF«I qrar^R: 9TIR. FRRTRF RRIcqflrqJFT IR3Jj5R I
^RIIRRSR 3 RRF R R£R RFRIFRRRgRj WWIRR^f: || <i\ ||

1 . V, *. ‘^f’, \. ‘^rqjfrfg’ sr. to:.

m rw faw i&wn, i

gjtf® 3 *3 3 *n sa *nj: «¥rt*n^r- «^I 513^ 5 11 tf ® 11
3 35^ 3 ^ a*n wit ^ p I
saRwinr sprN n «h H

^*r *pj? 3 w qi^wwi:- jrssii^wi ^S ^ f: 1
qq irwi^ w i*w f^riT^R, snfaRg* fastfg^F*. II
^RlRl 1 !, f^t3Il$iRI 5 ®T^tA 23 ** 11 ^ 15^1 3 I

^llf^lVT ^1 ^ 5 ^ 1 ** 11 ** 11

125, ^^riot 1

qqRRRTil: ^WW^reR^np*- ^ 11

^ifar ^im *rtct Rrer ^it ?*<n«ri 'hsw'fa ^

q£^r*l^f >3 ^ *A ^fl^°T 5 3 *

3 ^^ 5 T<T <R 5 ^ ^ Tjfeft ^ 1
{M5tgf5T =3 Rifcrasnm fwiw *nfta «# ^ 3 t 3 t ii II

fas* ftftWWS* vn^F5Wf^^IW<fe I
tare* #* fcrfafofr 3^«* 3^ : II Ho II

q^jf^q- spRgfcl R«%% *RW ^RIRTT: I

wiw«T3?t § f^r w II

q*r«ri g 33 f^ ^ 3 ^ f^s ^ ^ 1

OT( qqi || HR U

^E^fqj^iq sfaswi: sA^TT awfofaw: |

swn£°r =* 5 t^i *wmm H

sgm f*RRi gi f^P *** W3«i 3* 1

gqpqwf <^[ 3 ^ =3l4 5*RS?T WR <T£K&R U H» II

V ‘Wt:’ to:

V ‘mvr *nft*n 3 ' t. ‘* 3 ’ *i. to:.

r%^r^r^: 33. g^RT^RT g^RTTgfr: |

3^: RT*3*TC3Rfi5RI*4?f&: filS 4fafo*rercreRR ^f: || ||

rtrrr wi^rpr ?f cTct : snRon^firer sirf’lfacRr i
3 R%Tgf«j ^ % c ^pt 4t r 4 f%^|T^r hrrrt <rr4 u ^ n

R5tol«Tft5[R g*: Rt$R 3$R3 ^-Hltf+rJlj^ |

fT ^ : ^ c^fR^g ;Rfcgf4R^ri RqprrR afirg 11 ^v» n

3R*rra$°3RTv 4 ^?<Wr SRRprsrgriT *4 ^srg i

Rg^RTR rr gttg^4 sqwreq h u

CRT: wgcRR gc^j% 4 s qrwr g g$ «% i
h^ ft imm r fj?n q<rerg mit qsg msft R^g i|

cT^cTRfrS 3 mmw %cR g jj^ [3Rp ft i

T^ffcT filRSRR R ; RR RR RRR^gjS: *ifrg RRRlfg || ^ o ||

crtr ^^r*j4 3 fiRRfR |*4 RgrRiRRE: g^rjfccRRg i

RTi^rfRJTrsf^T^ ^?f%r {tg^Rtgn

5?n'Tif^r^reRi«rr: rr*r: ggfTRRKRtfROrc *pr: qg^g i
^t qg ^m\ fir«fi|swrfi^r<ri3T 3 *fft fiRrsqfg u^u
^rm^fr^T r%<R^4forRr4 g4q font 3 qgg |

5I*TT %'R3fi4 RRRRRfit 3RRJ?4 RRR qftgg || ^ ||

RRgRRSRfogSfoR fiPR: *$? srfoqRTTg R 3 *R: !%R: *Rrg|
r^trst rr iRfig q?gtq; rrhr qgtr4 n ^ u
m Rif 4 fipMTRNRV: fiRf^Rf R;RR$ <pft% |
cT4!s^ $4 RTfi R$R §R[ 3RIRR Rlt^q qg || ^ ||

rgswsRRif^ 3ft4tf <jrt RgsfiR^: rr$^?T 3 i

Rfo$ffc®$«| f^^T^qsqffrT^: Rf<faflf«J g4q ^R[ |i ^ ||

S. V *J qre.\ *. v
H. ‘3'. ‘Rlfa’ n. qr*;.

*.,»•

t ' 5 w ii’ 9 . to:.

3*fh?3T: I

f|*T: ^ I

siraf*re |RT ^ilt T%i% =*lft *Nt II ^ ||

*n# \

sr: srf% jjsrr^ Ftorci

apWl ff i gw fr *R3-»F^: S3 I

a«n^4 s*ni?ftft«r ^n ii it li

S3 I

f^i ^ |^t ^Tf^R* 'wrx. i
g^opT ffSTR^I^ 'TIXTf^ II ^ II

5 stf ^T R^>5TRRT g*T«T I
JT%^ SRSURT PPTR*T || 'so ||

?es**f& qj% <r riptr^^r^ §*wr I

flJRtfg ^«i^l^T35PTR^T?n%^^ \\ *{ ||

9T^3 5*^X^f 3 f% GZ Ii^ ^3. I

a%<Rr 5 ^rcftRr *rc?n^ii ii

^I^t: ^Wf^ST^ *TRXt mw \

9RT»ptf fsfWRsJflSrfo RRFT 3 m^i II II

dREg^iwf'iRSXf ^ ^3 I
*uaq > qte aw aa! ^tf 3; wi<x mix s«n» i

FR?H3 a $m%<{ a^ajfe%%*a: || V3» II

®s

ra* xrT%ataa 3 a«Jift i^r g$: I
apwrarfajpx wicjag 3 fx «w sm: ii v»^ n
^rptiri^ anawifST l

3pa^=|;Tmwfsf^i RPR WZ-. 3*ft: R[3;^mfsj^||v3^J||
^*T^rc%^?^<Ti *p*siX

tT^fr^r^^'r^r: i

1.

<W’ sp. qrs:. q ( g’ m. qrs:. v ‘<£ q;, <115:.

3TO yjJ^ST: *1^ >

^ftq;: W- *W M ^ ^ II \ II
q^wjajf^ ^n: I

fq^j %p?{%% ^1*4 ST^T ^ ^ II ^ II

tifa I

tariff ^ M II

$ qigq^ll^ %%sta3. Rsm3 I
^toft ^ awV. gpq^l^rfjnn II » II

3^*1 33. qjl^qPTTT 0 ! 3IPT ^ I

'I ^ I*

^snnrafoM ^n^ilR^n *ra^ il $ u
stfrq;: qT^sm: vfawk I

q^PT: jgqSf **3H*B II " II

3 W 3 sn*rir *tpt i

qif^t ^ rwtfr *ra*- n * I'

gf^TTSR ^nfff^: I

SIPPJ^T <gq»fa II ^ II

ifcft l JTTJPt: #: &’3t I

s\m*% fafe " t 0 n

f^psoj^if 3 inf q?iq> i

sn^% *lfiifo: ’5%^ ssn*R ii U U

HT5*n^: 3I33lt 3 *3^ ^f3^ : 1
spl^ft TOll 3 ^ II ^ II

q^: SIT^fe 4t«* ^ I

33ir3t*Tzqi$ft q?T: I' ^ 'I

q?& 3 ^T ^PT *wt OmW- I
far*: r**r qmr 5 T 3 ? qrefr *R: II U II

aif^ i qfafl qT fa qrn;: i

^St 3 si wf&¥& qt q*nrqq i
R^Rfqfrf t»T^R^ 5 TJRTf^ir l| ||
SIVR^pt 3 $T Rt^RTSl qigqJT: i
qf^RfsTCR 3 ^3** fcw 3 II \% II

3 f^ 3 fi'«h ^f: qT^qn%^g*qr: I
q ^13°T: qq| 3 ^tq =r%R ^ l| {* II
qTWfauft m groff qq qsnfttqqg I
i^^f^TRor qr^tq q«rat i%^3 II U H
5 fT%§qwH qTqfq 3 %°r g^ gq: i

<jqfa 2 tt ti n ii

& fagRqr q«ife? qt foRRqft i

qr^s^KiqHqr^r $ q;q <qqg 11 \« 11

#

^?fpq: qrqq qf| sqif^rf^R 3 1

RTO: f$JRqi || ^ \ II

5 qi< 3 faqi 3 zm SqwqqiS#: |
gsr qqqi tfSTft 733 qReq^ 3 11 m 11
qftfqwqqi qn: qfatfq qqrfqt: 1
^q*q ?qfq q qi^qf Rr^fifiRq n ^ n
q^q qqq: q*nqq ^rqnt %R 1
qf^nq^T3 $qir3^Rq*rcft 11 \* |i
qq^rTfaqreftf qq?3 qiqim srqqg 1
3^RRIRq|q =q p q q^ofl: fqq || q<A ||

[OTWwnr*.

srtffarqi^ft«r ^ ^ * 1 ^ 3 . I

«rffq: fff f^^^nrmir^r ^ it 3$ H
sftftfMmsr 5 P^3 a*rr i

^5 fcnrfnT^ ^ffq ^3 ^ 3^3*33 II li
qr^r ni^r^Ri^ ^i*w] \
3Tf0R#^T^t ^qif5nHIT qR^H II ^ II
(ti%n r^: qi^r^* 3 1

3313^1 1 %: 5Tte<T 33 : IM^ II

mm* ^OTrT: qo/NTTCHS^ II \° II
«i^sTr*qi*H q«rr^ ^cq srrcrof 3133 \

w I 3i 5 mm 3 33 ll \ l n

31*531* 3(333 1

Rl^roRq^ qaffal*! q[W?4 3F3ST WWW
^33 srnrofa33 1

%mi 333313 : wRT 3 33^re3 11 ^ li

3$qhs3ta3rci«T 3^3 q? rRf^nrfq l

f ^TT ^T^T«mi rjatfrc^fap-r 3f333r n *»n

3 * 3*31 ST3 T3i^3 333$ 3 ft333 I

sfiCfa^&r (%= w%* wK H V* 11

m% qi333 q«r^%5mT 33 33 : 1

33rits3f*t3i3k3$ 3 11 \3 11
sg^rrfimwm **nv 3 RF 53 ft 13(^33 1
fi^wNR^SWRRN^IRJWrfl^ 11 3« 11
33t*3T 3?I3SJR3 33 3T*3: *^333: I

frifiwtm 31*353 irfk 3 ftftfaq3 11 \< ll

m q4fo$^[#r ^wrf*. 1

*WfflfNqfl%or ft^TFSqf^ft; || \ 9 t ||

3wr wv mm r%«r srrf^r 1%^ 1

*Wm ^rN^TT^Rt II »o ||

3 lfal*ft l%$: 3 ?T: |

srmsT w*i 3?r: 11 V ni

3 flT *r«j 1

’TK^I^ $\ 3^: II II

*rsi^ 1

3 TPTW Tftft **J 55 <tt*RS*J fT?T p: || V\ II

3N S($r°iciT *m &i $$4 i

»r^r 3 &°rfa^ 4 r: 11 «» n

R 5 FR I fa: |

srf^renfarr ^ stt 4 i 4 * 11 »k 11
qf^sg^scii^CT^Rq^ I
^raFn%T*i *PRri^^hi* II 11

afar: tri^t fcw: 1

II » vs ||

m 4 firemw f^rw®RT*rcp*. 1

11 ?C 11

^ *Rp£r ^ ircfa^n ^g^cn II n II

r|t 1

icfl: qj^qqfe: 3 »T: II <\o II
^TPTT ^RIW flfafl 51 ^: I

^m\ i^rft wwfiiqTO 11 <M II

33351(^3131 snfo f 3 < N3fa3T I
§sftft3T3T3fa 3 5Tfp3 i^K II M II

3T**n?snfe 33I3T *3#M l

S3$SI33f 3 ^ ftfT R#^l II II

^iwii ^iw 3fts3;i3 3r i

xri § m i^fi: ^Ri 33 ie*ft ii ^ n

i\v- W - 1

mv- 333 il ^ H

?ra: 31313 333 I

^<3T53g3T3r3 3T^3f: 3F333*3 II II

=313^33 3511331*1 3*333: i

3*n 5 twzwft 3^*3: II ^ u

3^331% 5pT3T3 3l^I33g33l33T: |

3ri% ^3 mm *3mi3Fnfa<jft 3 % il ^ "

^3331 3 *T3 33: |

grRl 3^3^33 33^311^31 331 II ^ II

3iT3l faCTWI^ 13*31^31 33: I

3lffc*fn33afa W3^nf33f 33: II 5,® II

33I3?3T S3lf 333. I

33 33f33T3l3 33pfr*T3*T$3: II \\ II

3

31331353 i*3T mm3 f3 ^333 I
3J3lfWi 3|3I3 33T3T3 33^233^11 (I
313I33 33^^^33^1313 3f33: I
3T33T3 «J%3fln3f*l3l4 3%3 3 II ^ II
<ja|fa*T$ 3333I 38F13. I

33T3<mfa^3T3 gpqft3l3l 3 3^33 H M H

‘|JiV ’ll?:. *. ‘fa’ *• 335:#

V ‘q* 3 . qts:.

MqFq:qRfa I tom 3 11 i*\ li

3jfaqifefoT 3 qfeqftfa %qqg 1
af^r sm rrt q 2 jt at qftifqqr 11 \% II

q»k a^r%^ ?ra: !

sraifg iprq q^ng fomtarafor n ^ II

^ai^[sfj%Rt tJK^rs?K 5 r q;qrg 1
f>f%g qqrq^q g 11 ^<; 11

iqirTq^g gd^mfct: m: 1

3 II ^ 11

3 T^FH% 5 %WT^T3d«TRta? I

q^T (q) 35 ^ II *° II

m#r$w ggqig arcrcmsnitf : l

11 \\

^q?sqq 1

S^TfgTWPTfca gfJTF^am 5 rr% 3 : 11 ^ 11

R 5 n<m q sraajq i%qg 1

q%r^ra*qi*nqqqftTg qaWiT% q 11 ^ 11

q^^TT^Rm 3 Tl 3 Tq f^fq |
gq^RriqqT sqTfqiwgqT sq: 11 »» 11

amMf^qifrqqsgssqqfqq; 1
qg ?m\ qq^ra f?qq$q qq: 11 ^ 11

qft^g q*rrg ^Wrsq^qg 1

^!^qi*qi ftqssq g || v 3 $, 11

amiqrc^r %qmqrggqq qi^qg 1
q qqq*r qr^sa: a%qg m*q ai 11 ^ n

[*TTOTWT»TT5:

sit: sn#g 3^^°t g«rr I
^rrNt qftraFRr. qf*ft *t«r fgqgii ^<r II
3»rag RT#^Ffaf#Rraft i
gramr 3 II ^ II

sraftSP*T: STRltlST rpfi SFR^g, 3*11 |
srr^rr Rs^n^fwt: tntg; qr n (. <> il
g4t i%sc aim m ^ ^rsraiR l

mi hrrl qrfq sn%3: II < Ml

srr^rai^Rpr te*nifii3 ^2^3 1
sirr ns II II

%q ^F*pRRRTi; *1RFRT rag: i

«ro l^isiil'hvqfs^ qr^t qtosrarg il II
f^t m wfiz* qifq smwr^^irg I

^iRsf5nrani^ragf?TT II II

jtrt f°*TF^ fo^r^r i

smfar If israRm w^fanitera»g u <r^ n
rafi^r 3g w 1 ^ ^lirar g srfsrai: I
Rrtwi^’T ^w°n%3THq || <c^ II

sn T^rarn w f^TFT ^ft: i sir I rcrara sn: f$rc%
^i i i rarain sn: fiwft ^ I rcrara w qraram
|g i $i II' fsraR sst fmj ^r 5 : i%^ft w ®rir

*V

3 t^it ^isg^jra 3 I

%t*i g s*fr$R g n <r» w

$Hrri $*CT TfgPETC:] ’J'H'* 1

1 V*

g*THJ3T £lf (33TT 33 3 I

$\ |t gire i dfa il w- 1 ®if i 33 : i air i

5R: | a?f $ Rf3B^ 33: | 3JT ITT Rfx3 33: l

^ 3^f3T^r^€l33FJ 3*R; ^T* II II
# |i $313313 33: I

3*3RT3 3 I

^ f ol 33is*3<3 f.%3 5 II II

3n*3fom^3^ srrfri fr I
s^Hr 3 $^ 3 «r 3(33301 *j?r: n v II
»ren f^ojaj * 3 *r f*RS3T3i 3 W* I
f 5 rft$*ten%°r ^tfc?r 33 ffr II M n

<J3fa3333?*3T f*3T 33 * 333 ; i

*53313*13*35$: 3% §°S f% : 33: II ^ II
qj $' °5*3 3f?*3
3TT ft qi^StffaT^WKRR: 33 I

|R f3?33 '333; I
ft qr^ffaRif*nft I

*3T3T3^;$3t Ml 33fa*0Plft3!^, II *>\ II
«lTRT3Tfr 5^kl3pTRIT 33^33, I

3 ^f 3 i#«* drenqiinw * 3333 ; n n

Wm\^k 3*ftf*E33WF£33$3I i
qURnfWtffa $531^ cq %3 33: II ^ II
Jj^TRT^T =31^01 ET^RTWI^ Wf I
«Rf03snfiR^Ti^r3^ri3^^f3: m li II

3*T f f ft ft

5?nfR ^RTS&PRlf^l 33 3R3<* I
33533 W*H1*T 3rf^§33TR33RSR; II 3»» II

v ‘3 wwz l’ 3. TO:. *. ‘i%’ w. to:.

[^TTJTf^TTf? :

r^rg ftffsrcmlfaRn^f Rftiarftg i

^ ii v ii

rejR

aft ft W: I aft ft f^ft ^[fT I aft ft:

qq^l aft t ^fr^TR ^ | aft * W: I aft %i aRTR

^1

clR ff 5 Ttf»ft I

|fft %RTS?fTf>R g || ^ ||

ggtpq ^5^ i

f%RT STiggftjITsj foSRfaft II \ °o ||

*RT*f ft- <TR«rr^T HTC*SRT 1

«n&ffTCfilTO& <ft

aft ft f^Rftarm JRT: |

I%^ft^Rfd SR^ II ? o * ||
3nRifftg<jRiS ftftsq i uftq«n r%ftg I

cRftjj ftftg ii \o^ ii

aft fT qjiffa'ft W- I

qfftrn^rrft qi g 3rhrN*RT%srft =q i
fr eHV nW ft qfl^fTTq^q^gg; in o \ ||
aft Ii 51 gftkft «R: I

^jvq--e?ftsi ftg^: ^rqjf orqj ^ I

<ft$rft 5 r^ti^ ^ftiWreg #ig*RR li <*» n
aft flftfaRR gg: i

Sift Rft *ptrtst RTfRft g i
qsnpftrerlfRr gqfarft *Rnqftgii ?°Mi
aft ii 3RR3R gg: i

<i. %’ ^., ‘N* %* *. w- v *«r a *\ 'ft a *’, v ‘I’

«. <ns:.

3^ 1

€r | w. i

3ITWTi^H T^PsIRF^IfgRT tfRRTfa^R II II

^r ft 3^B^\fR 5FT: I

gf3FRj ^rN RI°T^ I

^i

m\xm * i&M H\°» »

3^ : i

§ 31 ^T*fNR ftspfo ^ \\ \°£ II
^ f dffi q re ^ i

siT^M ^ ^oii§ft , ra^*i *
jai^jna^ 3 11 H

°T? tW^I 3?^ I

5TMt I# ^ ^ H U 0 ll

R rrf 1

gg: 3l?TRRR M^f^i: ll !!? II

fatf^RPTP TORSRRF ^^RT: I
^>r 3 <$s TRf^rf^r 3T^3 ll W ll
qi$fcKO|*PaPf fR3I f&ft I

rrr mw a*n 11 \ u 11

jrfraHT =* qfttr^faRR qRq^ I
f^ ; qfq%qi35 STfepw 31%^*! 3 II ll? II

f^fr*TTfeq53IR*3 qRR^J *T*TRR3 I

3?or fwTR^T m qf^i t 3 u HH H

sn 5T 5^^ ^rprsfr «w 1

^ otw*trw ft^t ^r f I
qf^JI qo?Rf^I35tl3:^W3 II W II

[wmn^rnf:

fcRRZTHRIS^IW «**»P*^$ Rlfas* I
a?[ ft fraJR wfei^RTR 3*T: I

ffir m\m\ 11 \ \» u

33 : ilRfafon^ 5WPT TO £RR I
R3RT R R3$§ 3R 5HPT3ts3fa^ II H ^ II

*$p? RT3$Rf*R3 3 1

^ r af^g %w 33: n n

Rt r! *iuR«mR r ^t*- srer. fcraflRr l
^TT RRRftft faan *g«a aft^RPsa; II II

^agarcft ristr ftflsR 3f tt *?r I
sraMlilR 3$TPR f^RRl^g# S5T II II

*31^3 STMRRTR ipRRflRr: ft: I

a?r si R iw3Tarifrwft ;wfo rr: I rt *V faRT3raifWR

RR: | R[ | f$R3r3$PT3^ 3313 33: I

tfa rjrr rr^ 3 agi*3T«r4 ^ u w u

Rr if *ra«ft 33: 1

RR RRRR3
Rf £T &3T3 3R: I

R3.RI%3 I

at ^3*fa 3i%R 11 U* II
f RTR^ It RaH'R 33r 353 33 3^ I

Rp3 (^W^RfW^IjRRtf^ II H? II
*nafr ^3^ afeR3 f^Rk^^rw% l
331*3^3 51^

Rr a^rt l

3^tt 33R3 3 II \V\ II

3J§3T^ fa 50 !^ aft *33 33: I

§?3T fRlRR 33^5 W R II \\\ II

aat f%: • qf^P^ I

sit IT *|FT 33 I

prftor ^5 forik.ll H's II

f^T^PT ^ s# c *T <T ill I

gsRat f^ # tMw 3 ^ II II
$#?r f<t sfr^ fai #fcg% isr# l
amt 353m r^uft I fsra; ii W il
sr^i^rr^ *ftt#t i^Tftsifcrc I

i^r # sijflti ^ H n° ii

^TJgMlfaf^T 3 RI^T^^TT <rf^3 I
RnflsFTT# m%czf ^oiraTRTJRr: II >M II

ari^r ’jsfrrit #r ^(0 I

farm *ra^it ^pri *t«?i^stt ii W ii

^t it am^ 33 i

snft ff%<m^ren^ ifaot i

^ ^FT^T

# |T flfaFI 33 I

ipfats## ii m ii

sit IT 3ftftRWl«TT 33 I

^frT R^FSRRFl^ §FTT I

# |T 3flTR S3 |

II W II

sfTRtsR 3,1# ^TR; farits^f^T W I
sit IT S3 I ^r ft TJ^FT 33 I # IT affitlFn^lT
^ | sit sit it ^ 33 I

35FFT =HTT: ^ 3^303* <T*TT II t ^ II

‘jnarg^w’ *t. to:.

v ‘^m’^..

6

ar^ft rt^rr I

RR^tfftJFRFSaR

aft If 3R&ft tr*3 i

afft^FTfaFR 3 || II

aT3#fR ^39W ikm 3?f: I
aRf^Rjftt *ftlf<gr!>FRR Rfflft: II II

RfRFRR *R R^ I

RfRIRf RR *gifftRTftR5p>TR II W II

3i«r srtrrrr t4rrr 1
fosnffcr srr ftN RjfrfTfcTRRR H \\% ii
3R —

^%3 =*Rft fowm | R«* ^RRfTFR R'
*rRRr §ft$ 3RR: ^TR3 *1RR: I (fft I ) R: 'J'RRRI: I
3R4 Rfofc 3R ^R I
^$ R?RRR ^t f^Tmi^RlI *»® H

f^TR I

aft ft flft R R q jft S3 I aft ft «TRR3^R S3 I aft fj
aRkffR’f 33 I aft ft R^R^R 33 I aft ft ^TRRlfa

33 I

ir RRfftaiR: RRgRi <RFg% to n * ||

3 ft ft tfftfaRJRft arR^jpiR 33 | aft ft fRft^T-

R^Kf^R R 33 I aft ft aRj?R IR3R Rg^RWTR 33 I ary
fT 33 I

ffft 3 ?FtM ?TRR apRR 3OTT fcRi

aft If I i fl I l^ri^i^i^R^^n^: S3 I

RRR afft^TP^TR^R II W II

\. ‘51*14’ <3. <IIS:.

^i3TsWn*3t II

l^r ft&g 5 ^ 3 * 313 ; 33*3 3<*33T 3 11 W 11

f^RJTFf 3§[?3 «n*3T^3T 3 33% I
< 333331 ^ wifrorf 3%%fa*oi *3%t 11 ?8» II

33T3N ^rferr^t l^iw 33 % 1

553 35 ! *53 3% 301*3133**3 3 II \ S'A II 1

3TT33 —

%3f3% 3 5T*3 3 3*3 33*3 55331 I
33 33 3gff3 3*33^35*3 *$: II H
33T 53%Ti%T3T 553 ^35*3 I

ssfosira! 33 m*i n ?»» «

33* 3T333153 3TF3% 3tT%%335 I
ft*33% 33T53 *rf|3T3nMf*35 II \U<C II
333T4-3gf|3 3I3^!33T333 I
3T ft ?3T3T3 33: |

fdl3l3 3913T3 ^5T5ITff^3^3J3. II 1 1
|*3T 3I3r*3 ^3

a*f ft %3F^T|3f5T**35l

• f*53*3I*P3 3T335 |

# ft 3T I ft J 3*f3T I ft 5 3*I ¥ 3t 35 I
3*33t§[r*3 f^3*T
aft it l%3T3 ft33 I

•joif |c3[ 5H3 5 II II
3Rll|3^l3 3ft 3^33*33*3*# I
3T*3r*J*5*[3T5TT 3 *T%3 II II

33T3J 3^3T3t —

“3T*3T«l5g*rfT5rT: 3^3^R3^3 I
^3t3n|333S3r if353T3#3 333 ll” I

ii w ii

s«rrr rt&prt II X'W \\

%s^lr # y£m *wtr<rt fw: i

^ ^ft-. f5*nfan ii ii

h^t% qra^nft* s°tf§Rw^. Ii Wil
SRJrR ftRI&l R*Cft I

$R*TRW Rg^Ri ^RrRC ii ^ ||
ffa ^rppqg^SST RR^R^RW I

^ t%# mm ii ?*vs ii

^n%^raT^s^nf^5^^T I
fcW^lcHRRfafa^RRT || ?^ II
*r*r faraHwr ri^rtrt f^^Tm^ l

fa^TER^fW £*HTH 3 *3$' I
«r: sIsfRifrr ftroijSr Ii U° H

3^3 q RT^ SRT5T: RR: ll W II

^rTt^ V I R I ^ T ^ : i

srfr ^ [^i«tr rr rr ^ i

%fa%3 ^R3 5^14^3 ^ 11 ^ 11

m arc: 11 \ \\ li

aft ff T5RR Rl|l% RqqTTOT I
atfSRR |R[ 3?&FHT || II

3TFTR ifajof|ftfo^«? I

jpI: s^^i^n^rif^ qq^ll ? II

fRiffi =^«r teq § I

s$< il * ^ i*

^wg ^ g g ro tor thrift qqrfarfrr i

ftqFR ^9f %3 II * V® II

^T%^qrw *$3 RRf 3 ^ I
^ d t i t t ftrcg^ to I

foqijfl <ri $i*nwr n * ^3 il
a5f ff,sft fr, $i c, $%> ^ %■ $RR to i
3 *?r frwsrftft qfaH m l
smN qr^taRR 3 II * II

arftif ^f^TR RI^ I

SRITOI^ Sg^^TSKIWsTOr II ?V»» II
%foftl%5 $^5 f^Tf^TOTftfa: I
aRIRR^A fRlfalffl m\ || ?vs? II
afi 5T ^ 33 1 3TT ^T SRR33 I ft aiJfrrRPRTSS I
aft £T 3W^ 33 I

aiTild qi 3 d m: ¥&1 II ^ ||

qf§ f^rct^: ^rrci^Rft: I

ii?srili^^fqjTO*ra: II K*\ II

SsRTSiTOHT =* I

JTFTRT Rfift^TRI^ II (I
iFSRF’JTT ^ 3»?«r ^T JpaTcT: 3 ?T: I
*T%«r: qff fw«t II li

%WTT ^PWT 5 *T$ I

%CRT f|^ 3 ^: II W tl

W 35 5 # i

3?™ f^ra: ii S'®* u

fWq: ZZ 1

^ l

3?f: siTif<JWFTT;| 3 ^ %q^ II II

^ $ 5 F C^wif ff^(?rRqrwJT: i

sfari&q 3 ^ #R^s?RRq#^: li II

iTIrW ftjJSNCT JTO[RF*TI , %qi«r *F I
^ II U° II

^ fa* *i*N** *ri *w I
“^«Tl 3?«fr **” fft *fa ifa^T 3 ^«T

ifa^r fl?F ^FF^T ^5RI^F: II II
3FIITR STR 3 f^ fa^gijjfaqiftsT: I
W1 5# fa* *R*q: 71^ IFF II ? *\ II

ft k- i ^ r’w r *fa faM i

TRf 5# rTrl: qf^ 3FRcf: I

Ifq^q ^ fRF^ II ’<^ II

% 5( fa^ qi fc re;Ti:-- 1

Wi 1 15

gjsi tlajreq^rtsfr*- I

^TT^t >ftaT*fa*rTO: 9l°lMW l? T ^T 1 ^* 1 1 1 1

^T^fI^IS*T t^3 I

grj^nsrcfasri 3 3 ^i **^ 11 "

^ I

^fllff^nST^. f^T 91^9**^ *1 11

^raiif m ^rP# ^fPiW^ 1

^9 a«Nraror ai *ra^, ll K« H

gU^n^q;qgJT ^RNlf^raT*!^ I
3fl3t3 arcatSSTC^ II M

^ jt 4 «n&a£ftg* '

RF^fe: ^ II ^ Q ‘ 11

qi^im *ww*»* i

w^rcfrwr H H
OTHITOr 3 eft TO& SM apw I
^fti^t mw t^r^r ^ il W ll

3^ : I

site qp^frTO ^ 3 II W 11

Fiif f % G 9 otiwt ftr^i 3 l

SSfMfa^T^Sim 3 II ^3. II

fatyn fWn^ f*# 3^* l
JRTM ^3 qft^WTO: II W ll

u«r *p^?i 9? 3 *iiNnfl ftH i
qfrffosfofa^ ft«WT H W 1

if^iaWl #n%^T TO: I

a^Fntf 3^1 3 5T3^n$RT3 II ll

spjnro^i fcifr i\ fap* 3 u tv* H

m

'w WfH »

^ 5 ^ |*h 4 it \%<z II

2»ft ^ ^ «fb fa&W$\sfcs: {

=^ ^ faff: M Wffcl 3T: II ^ II

#T *Tlfm: |

3WT5i^f ^ f# ^t n \oo n

3R^jf4 RT^g# |^d| ^ftalFRq, I

Wi RI^R § 5 ^ 1 ^ II R° * II
<TfSpT 3nfcl% |

apt ^pt n n

safari VtfcHW fa#E^ |

*$ ^qpj% n ii

^ i

«W|Tb'«MfllW =R || ^oa ||

*r^fa{N^%g^r firoftr a*n i
wn^r ^ ^ ^n apr^feon^ li ^ ii

^ rt m smnftm*&Pi n n

a# ^Tft R*ngf «i*lm# i

^Issi Rifc^t #$m&rerm: n Rovs H
**if^ ^ fot ^r rtw^ i

?Tt*PTI^cr 5T^T 3 II W II

*T«Pn^mr ^Wf^RT: RrtRSI^ 5 ^ II R®^> II

3TTO RRRT RRR TO 5PT^ II R \° II

3TTO? JTOT^fJT ^TfoTTRRRTSTR RT I

STCTRI^ RRFftrT rctf$Rl*3^ cTTRfl: II R U II

TORRT R^TR Rr^S^r rtor; sf^: I

5TT3 R =Rrfa Rh%%sf^T^ I%R15R 3 II R ? R II

¥RTT?3R^ 5TT%tfteR ^ T%S$TCT I

flWRIRftg^ 5Tf%RT^JT SW II RU II

f;^rpRTt 3g<sn<R II ^ \ y |i

^ & mi tr rr? an? rc4fr zs i

3^3 3 RTR^or SRT^foRT g-ITSPPR I

3r a# R5%%rr r^ 5traR<? jarcrc^ i.» r?h ii

gqfofrpfc RFfg ,RRR[3*R3 I

fRT^ 3®T =R Rf^3 II R SR II

r$^* 3 ^re: i

RRft^R R*W<I: II RS« II

313^5 tf[R3R f$RRI R<RR^rSR% I
WtRTRTlWlfa RS#: ^RgRTRT^ II RU II
RrRt ffe RR fRI RWTOIR cTRrT: I
rS^RT R|: RITOWW R^Rci; II RS<UI
^R^R1 WK^Rr 4 WTg I
Rfotftf RRTrI Rteftff RRR m II RRo ||

r^tt "rtptrsr# Rrcrrorf^r: rjrtr: i
VCRIRT ^RWRFRTRR# ^wNw*. II RR \ ||

V ‘w’ *.713:. \. ‘R:’ «• J3. ^3:. \. ‘R* *. qR:. v. l 3*l’ U,

<tt3: ’a. '*?’ «. qrc-.. '.. "’ q>. *q qrs:.

[onrwnq:

3 TW: ?fiSfewg«ra 4 t II RRR II

pq^ fqqql <R5 I

ri«ir qqs^ : sqfrf^Rsgjfc: 11 r=u h
siTciq^r: s&fafl ^qqrsRqiq *.- 1

II RRtf II

qf 3 #n# 3 rr«r f^qs^R^r 1
«iH>q^«i^ : q> ^3: i! rr^ 11

qr%qrftqqRrcq *rr qqqjffaqjgfq
gq^qqqr*qqTqqqq RR^zTqossR
<T |qqi#iqq$

«^3 afcntfte? pqi: TOqrnqg 11 rrr 11

ft^qr qqqi rq>r $*wit gw 1

qf^qrf^T =q qrfrqqq: sh tff&TT: 11 rru 11

qwn gqoff =q q^ftqqtitq 1

%qr =q 31M =tq q*r#rq *5fh?qqi: n 11

f^gJ^fciwRt qsqWf qqrqqr 1

fqstftqr =q q>i 4 %% wirr: 11 rrr 11

qrgff%f^Rr%qf|qi 3 qgfqq: 1

'jqiRRg fair. ^gqftwrm: 11 \\° 11

^qfq =q fa<qg sifrqqq: 1

qiRi: ws q^g n \\> 11

^qq[: iqgwqr q^qrnr: fqqn^qq: 1

qww f%|i€[ 5 n: *g*qtfa imm-- 11 rrr 11

q^q w *?m\ qgqi^qfq^r 1

q^t qqRifq qr^nq %qi: tglfR#fcqr: n rr\ h

srjrqifqqqrR 3 gqfftfRwqfaq; 1

sswft:

II RR» II

*rWTiftq>«qi , ttqTCj

^3 ^: TO: i

Grsr 3«J$?: i

3%33JRaiT: *g%Tlfag3T: 23$ || ||

3IfTR RW ?3^§^5n: I

: || ||

=3 strt^ I

mf&rft ^w*ff *mm g ii ^v» i|

? § r 3^<3 3333; 1

f3§3T3ft If^Fg^Wik: 11 \\c ,|

nr^rn^i^M^^irjrs^ m: l

l^i <333 q^or 33: 1

m «3T$*raf$rar 33: 11 r»o n

stsft 3T3 3T333 33$3iM *333 zz 1

53Tf3ilf3fo3 IN' 1

ms- * 313 ; sfon II ^ « Mi

^331 sn^^rs^r: s^sjri ftg*33 t
35RT?fa£f ^r 5 r: 3?: 11 *8* n

<tfl ^33I33K33 tfj3t*3<tt33: 1

i^itj ^T^Rf^if^3 11 r n 11
3israT3?3 3i sra 31*3 ^i<j =3 1
^f^i 3«TRir% 3T3i3<3r s^ftsrrcui ^?v 11
^tBT ITT 3T%°ri 3 t 3T I«^. 3T^fe$T 3$: |

23$ 3TE3> 3T 3£3
3^31 fftlt ^W3T 33T5 ^^33; |
°3T3Rft^3^Sf^3? I%3§T 3*te*b

tTSlM *3T^ SSfefg l| 38^ ||

v Hit *T 3. qw:. q. l 3 i ’ «. qia:.

*

tv*

[wmtwrtr*;

»r«i qrq« m %<t qr 1

^kfe%«r 3^§^fi^wF *rrcre£i 11 w u
sfkicrc: ?Mr iV^rraRi 1

fora?R: ffafarcfts ^ *2K(?) *T*r 31 <p Sim R%UR«*ll

^3 f^i 1

I^t %^wi^ *# 3 $ ^oirct 11 x»<: 11

arif^i^n RT<RtffRT 3 t w #far 1

^fnr 5 rJTi^fRf*rTi r«R^ 11 w 11
*fiTW I

35 i(tt^tt srmreffPTN 3 *11333 11 11

rripm 3 *rp »3 «#•• 1

3 R 3 T(« 0 %: STrT^pfT^T stf^J f 33 * 3 T 3 H

ftf 3*3 33 ^ 5 ^ 3 # 333 qpjfa: I
iRnqf^^ 3 swunfl <£333 11 11

333 * 3 ^^ 53 : 3 * 35 $^ ?rhk^rr$wi4
^Fri *tt*t "3 3 33T qrw3*3 3*33 i

tp&r! 3?iSfa nf^r 3i^rr3F3 <?3t
3 ^ 3 * 53^31 33*%*53333*3q3qg3ls*ft 11 3 11

^= 5^3 itr^f 3 ^ 1

^jgforf %^R 1

^33T rt^^: II RW II

ft*3 3r jrfcrcft 3 s$f%q>T3T ^ 1

3«m i<w33T 3r4fam%i<3si 3fr3sto it *vi 11

§*3R3 ^ *3ST ®5HT$ It 1 *31^ 3^Rj

g*m. I *F333 SfT^l^ I S33WTOTTT f^5R Gift I

v ‘ 3 T* n. to:. *. ‘33 ft’ ire:.

m

FgTFi I #cf I ^ F3

fawrft cf^nr ^ ^ ^ i

n^rr ^«4IWN^ l

WJFI^ Rfcwfo Sff^TR TFrt^T# F?T-

^Wna^V^WTOaT #S^R T3TfctW II W ll

RTgRH

^rp>iT rrh^ i
«r«j*iR3 ^ +fr fisted

Rfa^tf^TCITS^ II ^»v» II

^RTfopfaR 3

rfo wffo&riHR § |

SRTffcTRRFSH =R ^TfR^R^ II V*i<

^f^ITFl RR?R RTIgch FJ3

r 3 qtfl& Rtffa* =r *&4fo i

1%^- STRTT^ f|RH^

Sfa RT^ I%TR^ II W II

|F«WlFfcT ll^RRR Wt

<i*nft: arwft rrw% r i

^ f^^T^rWIRRIR^lW M

* k \ r ^r^iott swfa^w 3fe*n^ 11X5° ll

fR f| ?f%0nw § *TttFTFR<fofc-
W$<fo*P TT 3 ^fxfRf: l

frRFT S^FT^Rt R5FT ^r: ^

R^ S3^ rRI: J&R*f|foRF*. ll W II

[*nr*nwrn*:

1 11 *

^55RW: 3> rRT*f^ R I

*Ri3 <R 5rrfo%

*RT ^£^5RS|P>T ?R *fol |R{^ II

*nfoni>iffoift s[%on^^

*RF*T %%jffl^<ffol5JROr ^ I
R ^fe**iR^<T*sr

ftstafci ^iwftfresraffi&r ii w ll
f<ftf ^HPRldaMNlf^ RR-

T^RTWRcRi $] RR^T%:

5Rt*T^ ST*I# RR5*RT Qm II ^8^ II

3TfSRfi?qWf^*T
^3^51: *T2?J: I

ST*n*rn^: sr«m: ritth: i

?j*t *j*nri ;

Bharatiya Vidya Prakashan

Oriental Publisher & Booksellers

1-UB, Jawahar Nagar
Bungalow Road
Delhi-1 10007
Call : 2521570

Post Box No. 1 108
Kachauri Gali
Varanasi-221001
Call : 65965

(India)