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xx xix
trrrr rrr`t-a . rarr`a
1. Jra in the gveda
The word Jra is derived from j by adding gha suffix in the
sense of agent.
1
It means becoming old (gveda = RV, X. 106.7 ), a
consumer (Nirukta, V.10; Pini, III. 3.20, vrttika 4), a paramour or a
lover. An identical root j (= g) stands for to call out to, address,
invoke and to praise.
2
This word occurs a number of times in the RV
3
in the hymns addressed to Agni, Avins, Uas, Pan, Mitrvarua and
Soma Pavamna. Agni and Pan are directly described as jra. The
former is spoken of as jra of (i) waters
4
(I.46.4), (ii) maidens (I.66.4),
(iii) dawns (VII. 9.1), (iv) his sister (X.3.3) who is obviously Uas, and
finally of (v) the sacrifice (X.7.5). Agnis association with the Waters is
prominent throughout the Vedas.
5
The legend of Agni hiding in the waters
and plants and being found out by the gods occurs in some of the later
hymns of RV (X. 51-3,124). More importantly than this is the conception
of waters as females (II. 35.13) which is responsible for describing Agni
as their paramour. His description as the lover of maidens (jra kannm)
and the lord of married women (patir jannm) gave rise to a marital
myth, which, according to Syaa, is contained in the RV, (X.85.41.)
The preceding mantra (X.85.40) very clearly states the myth:
trrrr. trrrrr r`rr`ra rrrr r`rr`ra s-rt.+
trtrrrr +rr`r rrr`trttrtrrttr rrrrrrr.++
Soma is the first, Gandharva the second and Agni the third
husband who, according to the next mantra, gives away the bride to the
human husband. It is at this stage that a girl becomes wife.
6
In this
marital myth of the RV one can discern recognition of pre-marital and
free love. Gandharvas represent free love in the post-Vedic Sanskrit
literature and the marriage through mutual love, known as gndharva, is
sanctioned by the Smtis. Acceptance of love-marriage by the family
elders and the society is very succinctly stated by Klidsa in his
Abhijnakuntala (III. 20). In many cases free love may not end up in
marriage and this possibility is recognised and accepted in the gvedic
myth by formulating that before a girl is married to a human being she
has had three divine husbands, namely, Soma, Gandharva and Agni.
Descriptions in the Upaniads of females being possessed by Gandharvas
may in certain cases suggest the effect of free love on them. Agni is
produced and kindled for the sacrifice at every dawn and is, therefore,
very naturally associated with the Uas. Both are described paradoxically
as young and ancient. Uas causes sacrificial fire to be kindled (I. 113.9).
Agni goes to meet the refulgent Uas as she appears in the sky, asking
her for fair riches (III. 61.6). The fire being kindled at dawn is described
as waking at dawn (uarbudha). The brightness of both, Uas and
Agni is described in great detail. As a young maiden dressed in gay
attire, like a dancer, Uas displays her bosom (I.92.4), shows her form
(I.123). and unveils her charms (I.124.3-4). This makes Uas a perfect
model of young beauty whom an equally bright and young lover, Agni,
perpetually seeks for making love. Uas is repeatedly called the daughter
of heaven (I.30.22). Agni is similarly described as the child of heaven
(IV.15.6; VI.49.2) who generated fire (X.45.3). This makes him the
lover of his svas (X.3.3), Uas, both being the progeny of heaven. Uas
is svayasri. Who, like the abhisrik of classical Sanskrit literature,
moves freely to meet her lover. In a similar description of Pan as the
lover of svas (VI.55.4-5), the same meaning is intended to be conveyed
by the seer. He is, like Agni, the lover of maidens and dawns (I. 152.4),
and is described as such by way of a simile (Uo na jra) in the RV, I.
69.1; 5; and VII. 10.1.
Besides Agni and Pan
7
, Soma Pavamna is also likened to a
paramour (VII. 32.5; 76.3; IX. 38.4; 56.3; 96.23 101.14).
The popular notion of a jra (lover, paramour) and his beloved
(jri) can be gleaned from the gvedic references. The beloved was
conceived as kan or unmarried young girl with resplendence (Syaa on
1.66.4; 152.4) and the lover as daring and gallant, as is evidenced by the
character of jrva (I.117.18) who cut into pieces hundred and a one
rams in order to please she-wolf. He inspired the imagination of his
beloved and enkindled her spritis (I.134.3) through his message. He was
2 ~ii-iii i-i-i-: i`-ii ii -i-ii(
lauded, addressed (VI. 55.4) and sung (IX. 32.5; 56.3). he was the most
sapient (kavitama, VII.9.1) who gleamed with refulgence (VII. 10.1).
His beloved was not known, i.e. expected, to forsake him (VII. 76.3).
Conquering all obstacles he approached his love who was glad to accord
him welcome (IX. 56.3; 96.23; 101.14) in her home. His beloved was
known as svas (a sister, free in love) by perhaps an intentional play on
the word because she moved freely to a rendezvous (X.3.3). The jra
delighted his parents whom he inspired for creativity (X. 11.6). The
lover who took away the maidenhood (I. 66.4) was known doing his
religious duty of feeding with oblations. He is associated with spread of
light (I. 69.1; 69.5) and advancement without a downward fall (I. 152.4).
He woke up his sleeping beauty and enkindled love in her (I. 134.3).
Such was the gvedic notion of a lover and a beloved.
Jra is always explained as upapati (paramour) by Syaa. There
is hardly any reference in the RV which might suggest that a lover was
looked down upon or was considered morally wrong or corrupt. Syaa
also does not consider loving sinful. Mythically speaking, Agni, Pan
and Vyu are the cosmic paramours. Waters and dawns are the cosmic
beloveds. Various sex symbols pervade the hymns of the RV.
8
Heaven
and Earth are represented as cosmic sex partners. Agni is invoked to stir
up these parents through sexual imagery (X.11.6). Besides normal sex
symbols, RV also presents seemingly abnormal sex relationship. For
example, Agni (II. 35.13) and Soma (X 30.5) are represented as child-
seeders (iu-van) who impregnate the waters described as sisters who
invoke their brother-husbands (X. 65.1). Yama and Yam represent the
same seemingly abnormal sex-relationship. The gvedic concept of jra
also involves some kind of abnormal sex symbolism. This explains the
occurrence of the term svas in the case of a beloved, Uas. The sense of
illicit love implied by the term svas (sister) gradually gives way to the
sense of abhisrik, beloved, going to meet her lover. In the post-Vedic
tradition the normal cosmic partnership is conceived variously, such as,
by the union of iva and akti in aivism or by the union of Praj
andUpya in Buddhism. Even the philosophical schools were led to explain
the origin of the world in terms of real or imaginary interaction of two
entities, such as Purua and Prakti in the Skhya or Brahman and
inexplicable My in the Vednta system.
However, the relationship of free love epitomised in the RV by
the jra and his beloved finds its similarity in the concept of Ka and
Rdh. Their playful love-making aesthetically leads to the delineation
of madhura rasa. Ka, for the Gops, is the supreme lover, a jra
(Bhgvata, X.1.11-12). His love for the maidens in general and for Rdh
in particular is devoutly praised in the esoteric Vaiavism. Rdh reminds
us of Uas and her lover resembles the descriptions of fire, sun and the
wind. All esoteric schools, aiva, Bauddha or Vaiava, abound in clear
sex symbols. Sex images seem to be indispensable to communicate the
relationship of the Supreme being with the world of men. The relation of
lover and the beloved between the Supreme Soul and the individual soul
is often described by the mystics of all shades. In the Bhadrayaka
Upanid (IV. 3.21), union with the self is compared with the loving and
deep embrace of a beloved. Close affinity and intimate association between
the emotions of love and religion is widely recognised. Havelock Ellis
observes, early religious rites were largely sexual and orgiastic because
they are largely an appeal to the generative forces of nature to exhibit
a benefical productiveness
9
.
There exists a close connection between mystic ideas and
erotic ideas, and most often these two orders of conception are
associated in insanity,
10
says Regis. Indian tradition did not find anything
immoral, insane or absurd about this empirical relation of a lover and his
beloved being extended to the mystical realm.
Mystics like Mr, who conceived herself as the bride of Lord
Ka, Soeur Jeanne des Anges
11
and Marguerite-Marie
12
express their
love for God in sexual terms. The Hebrews used a common word for
empirical and divine love.
Thus, the RV has a wholesome attitude towards lovers. It looks
upon them respectfully and finds nothing morally degrading in the act of
love-making. This healthy attitude of the Aryans is later on manifested
:ii-i ii`- : -iii` 3 4 ~ii-iii i-i-i-: i`-ii ii -i-ii(
in giving pre-eminence to the erotic sentiment and in divinising the playful
dalliance of Rdh and Ka with no sense of inhibition or puritanic
reproach.
Notes:
1. See, Rmram comm. on the Amarakoa, (Varanasi, 1970).
2. See, Monier-Williams, Sanskrit-English Dictionary.
3. I. 46.4; 66.4; 69.1; 5; 117.18; 134.3; 152.4; VI. 55 4; 5;VII. 9.1; 10.1;
76.3; IX. 32.5; 38.4; 56.3; 96.23; 101.14; X. 3.3; 7.5; 11.6; 34.5; 42.2;
106.7; 162.5.
4. Syaa considers Sun, instead of Agni, to be lover of Waters. This is
evidently wrong on account of the context of feeding with obligations
and the patent description of Agni as the Lord or Guardian of the
family dwilling ghapati, here as elsewhere (see, VIII. 15.2; VIII. 49.19).
5. See, A.A. Macdonell, The Vedic Mythology, (Delhi, 1961), p. 92.
6. In his explanation of RV I. 66.4, Syaa states the different stages of a
maiden when the three divinities including fire become her loves, and
gives the reason why they are so described:
rrrrrr rrrrrrrr rrtr rrtr`rtrr+ rtrr r`rrrtrrrr:rr rrrrrr`arrrr trr`tr
trrtrr rrrrtr r`rrtrtr +rtrr rrtr`rtrtr-rtr+ trrr rrrrr rrrrrr rrtrr`rrrrrr
rrr`tr+rtrr+ trrr -rrarrrtr- +rrrrrrtrrrrrtr+rrr-rrtrr r`rr trrrrr rr+r x
trr rr rrarrrrtr+rr r -r trr r` r+rrrtrr rrrr r trrartr + tr -r rrrr
r`rrrtrrrr:rr traar+ +rr`r;r rrrrrr +rr rrrrr. trr`trrr`rrrrr trrr-r`ar`tr+
A liberal interpretation of this legend in simple English would mean
that a girl, before she is given away in marriage, has three kinds of sex
experience: first yearnings for love with no real sex, romance and
actual love-making which takes away (consumes) her maidenhood. It
is very significantly represented by Soma, Gandharva and fire.
7. Syaa has construed all references occurring by way of upamna in
favour of Srya of ditya and none in favour of Pan. He has done
this obviously on the basis of similarity between the two and their
complete identification in the post-Vedic literature. If some distinction
is maintained between Pan and Srya, then, all indirect descriptions
should refer to the former.
8. For sex-symbolism in RV, see, S.A. Danges paper, Cosmo-sexualism
in the Vedic Ritual, in Charudev Shastri Felicitation Volume, Delhi,
1974.
9. Studies in the Psychology of Sex (Random House, New York), Vol. I,
Pt, I, p. 311.
10. As quoted ibid, p. 314.
11. See, ibid, p. 322.
11. Ibid, pp. 324-5.
(Recent studies in Sanskrit and Indology,
Ed. Dr. D.K. Gupta, Ajanta Publications, Delhi)
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-i-:iii-ii--i :iiiii-iiiii ti-i-iii`-ii`-ii`-ii-i-iiziii`-i-ii i-i-i-iiii:
--ii-ii i-iii` :ii` -iiii` -ii-ii-i-i i-ii-iizi -iii ii i` -iii-i-i i-ii` -i-i -i -i -i-i :
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(-i -iii :ii-ii ii-iii-ii-i-ii i-i i`-ii<i-i: -iiiii-i--i i-ii`ci-ii:i`-iti-i
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trtrrr`rrarrrrrrrtrrrrrrr:rr rrrrr`tr ii`-ii`-i: (..):
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iitiiii-ii :iiiii`-iii-i -i zi-i: -i-iii iziiiii-ii :iii`-ii-ii:iiii-iii: iziiii:: -i
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i`-izi--iii-i iiii-i ii`i--ii i`-i--i iii`zii-ii i`-iii-iii`--i: zii-iii, iiii`i:
ii` iii -ii -iii-i i i -i it ii-i -ii i` ciii-iii, -i-i --ii i -iiiiii -iii ii i` -i-iiiii
-i ii-ii`-ii`i-ii -ici-i-i ii-iiii iii`zii-ii izii`-ii-i-:iiii (-i--i ~iii ii)
i` -iii-i -i i -ii-i -i: ii` -iiiii iziii` i:i` -i-ii` -iii -iiizi i -i-izii
izii`-iii--i-ii (-i i-iiii: -ii-:ii`-ii:i`i ii :iii`-ii`-ii -ii:: t--i, -ii it-ii
izii`-iii`zii-iiii:--iii`i-i :i-ii`i-iii--i: -ii -i it-ii :ii-ii-iziiiiii-ii i`iziii-i-i
i -i i` --i: -i-ic zii -ii-ii i` -ii` -iiizi i` -iii` -i-ii-ii` ii :ii i` --ii` i-ii-i -iii -i -i -i -i ii` i` -i--ii` --i:
-i-ii`i iiiii ii-iiiizii`-iii-iiii: iiii-izi-ii-iii -it -iii`--ii: -i-ii
~ii-izii: rra rra rrrtr tr-rrrr.+
(-i--i-i -i-i -i-iii, -i -i-iti i -i ii` i-ii` -izi--ii: :-iici --iii-i :ii` -iiii` -i-i
:iiiii`.izi-ii`-iiiii`-izi--i-i ii-iiiii ii-iziii iii-i-i i`-i-iiiii -i-iiiii`i-ii
i-ii i-i i`-izi--i-i -iii-i -ii-ii-iii -i -it -i-i-i ii-i -i-i-i:: ~i-i i`-izi--i-i
~ii-iiiiii -iiii i`-i-ii :i--ii -i--i -i-i-i-ii-i<i iiii iii iitii-iiii-ii i`-iii
-ii`-ii :iii-i :ii`i-i i-i i`-i-iii-i-i i`ii`~-i-i -iiii -ii-i: -i-iii-i-i -i ~ii-iiiiiii
-i-i-i-i -i-i-i-i, -i-i-iiiii-i -ii-iiiiiii-i-i-ii-i -i-i-ii i`-ii`t-ii: (i
i`-ii`i--i-i--i -i-ii-i iiii -i-i-iii`i-i::
iii-i-i :iiiii`.izi-ii`-iii -iiiiii iiii: i`i i-i-ii-iii`i`-i :iz-i: -i-i-iiii-i
-i ziii-i: -iiii`i ii`-ii -i-iizii`-ii-i-i-ii-ii i`-i-iziii-ii--iii -i-i--i -i :ii`-ii
iii-i-iiiii-iii`-ii-i: -i--i i`-i-izi -i`--ii`i-ii-ii :iz-ii-ii i-ii`-i-iiii iii-ii-ii i`ii:
:i-ii ii-ii-i, -i -ii-ii-i-i-ii-izii-ii -ii i` --i-i ci: :ii ii i` izi-ii` -izi--i: iiii-izi i-iiii
iz-i -ii i` i--i ii-ii iii -i i` -i-i -i -iii iii i` -i-ii: -i --i-ii i` -i :ii` -iiii` -i:
iiii-ii-ii-i -ii -iii iii ii -ii-i -iii ii -i :i-i-i -i :ii` -izii` -i -i: -ii--ii:ii ii i` . . izi-i-i -i
-ii-i-i i` -iii:, -i -i -iii ii -i i` -ii<i-i -ii-i-i:: -iii i-i -iii -i i :i-iiii-i :
ii-iiii-ii-i-ii--i -ii-i -ii`-ii-i-i-i iii-i i-ii`-i: (i-iii`i ii-i -i -iiii
iii-i : -iii` -izi--iii : i` ii--ii-i i` ii--i iii i ii` -ii` -i -iii i-zi-~ii --ii-i-i` -iii-i-
-iii`:i-iii-ii -i-i-ii--iii`-iz-iii-i i`-ii i`-i-i-i ziii-i, -ii-iii: (-ii ziiiii-i
-iii-i-i i`-i-i-i-i-ii-izii i`-i<i-i: ii-iiizi-ii ziiiiii`-iii`iii -i-ii iti :iii-i:
~ii -ii iiii-iiii` -i i` -iz-i iii--ii zi -i-i ~ii -i` -ii ii` -i-ii-i -i it -ii-ii-i-i : i ii-i-i
-iiii iii :ii-i-iiii-i-zi-i-iiii-i i`-ii: ziiiiii`-i-iiii :iii-ii-ii`-i -ii-i
-i-ii:: -i-ii`-i-i-i--iii`i i`-i-i-i i-itii: --iii`-iiiii-i: i`-i--iii -i-i :-i-i:
:iiiii`.izi-ii`-iii -iiiizi-ii`:, -ii-ii-iii`:, -iiii`:, ziiii--ii`i
-i -i i -i i -i -i i zi -i : zi -i i ` --i i i ` -i : i i i ` -i -i -i i i ` :
iiii-i-iiiiiii`-i-iii--ii-i-i-iii`-i, iiii-ii`-i-ii -i ii`i-i :i`-i -ii:i-ii -ii-i
:iii-i-ii :ii`-ii`i--i-ii iiaii-iii`-ii`-i:
(SAVDA, ICPR, MLBD, 1991)
6. trttrrrrr
:iii (i-it-i -ii ii --i -i iii` iii-ii ii z : -it -ii--i-ii-iti -iiiziiii` -iii-i-i
-i-i-ii-i-i: i`<i--iii-i-iii-i-iizi-ii<ii -ii--iii-i-i :iii-i-i -iii-iiiii-i ci-i
i` -iii -i (-ss : .) :i-iii-i-i --iiii-i :iii` : i -i-i <ii -ii i (r;- : .)
-iiiiii-iii` -i i -i-i -i -ii-i-ii` -ii` -i>i i (s : .) -iii-iii` -i i-ii-ii i iiii-i i-ii-iii i
( :.) -i -iii-iii`-ii-ii-iiii`zizi-iiiii-i: :izi i-ii -iz-ii-i-i (---:.)
-iiii` -ii-i:iiizi , i<i-iiii` -i>i i -iz -ii-i -i , zii` -i>i i (-- : .)
-iii-ii-ii -i-iii` i ii ii ii-i ii` i` i-ii:
iizi-ii-i-ii--i-iii:-iii-iii -i:ii`i-ii: -i:ii-iii-i-iii-i--iii-iiii
~iit-iiiii`i -ii -i-i--i: -i:ii-iii --iii-i--ii:i`i -ii-ii-iii: -iiciii -ii >ici-i:
-iii-i i -ii i-i -i iii (::,-s,-) ---i ci: :iii-i , i-ii ii ti i ii ii ii-i
i`-iii ii`- : zi-izii-i 47 48 ~ii-iii i-i-i-: i`-ii ii -i-ii(
i-i i` ii` zi i-ii-i : ~ii` i-i-ii -iiii-ii i -i: >ii -i -i-ii-iiii : (-i-i-izi-ii<ii: -iiiii )
iiz-iii :i:i-ii`i-iiiii`ii i`-ii`ziiizi (~ii:i-ii-ii`-ii`z, :ii`-iiz -i-i-ii`-iiz
-i) i`-i-iiii-i -i-i-ii--i-i--i-i -i :ii`-ii-iiii:: -i-ii-iii-i ~ii--i-i--ii`-i-ii:
(i-i -i-iiii`--i izi-i :iii-i :ii`-ii`zi`i`-i -ii--ii -ii`-i-i-i) iiz-iiii`ii-i
>ii i-iiii` i-i-i : iiiii` ii cii` i-i :iii -i:, i -i -iizii` -iii-ii--i-ii-i-ii i-iizi
i`-iii-iii`-iiz i`-i-i-i-i: (-i-i-i >iii-i -iiii--ii, i-iiii`zii-ii: :ii-i-ii-izi
-iii-i zi i` ii-i--i-i-ii ii` -ii` z-iiii -ii -ii-i :i--ii i` -i: -i-ii-iii -i -iiii -i -iizii` -i:
i-i-i i-i-iizii`-ii`-ii`i it -iii`zi-i:
>ii-i--ii`zii: >ii-ii-ii-iiii zi-izi-iiiii-ii iii sr ziii
i`<i--ii -ii --iii`-i -iiii-i-ii :iiiiii`i`-i -i-i (-ii-iiii-i: -iii i`t-
trrrr rrtrtrr` rrtr trtrr tr rr rrrrrtrtr.+
rrr rr arr;rr tr rr rr rrorrrrrrr rr ++
-i --ii--i-ii i` -ii` i-iii i` -i-i-iziii: (i ~ii-iiii -i zi i` iizi -i-i -iiizi -i-i
-i -i-i--iii`zi -iiii-ii-i: ii--ii-ii-i-ii`-ii`-i>i:iii`-ii`-i -ii:i`i i-izi-i ~ii-ii-i: -i-i
:iii-ii iiiii-ii: -ii`--i-
. -iiiii`i`zi-i (-iii-iiiii):
-. i`iii-i-ii (:izi--iiii-iiiii-i-iiitiii):
;. -iii-iii`-ii-ii-iiiiiii`zii`z: (-iiii`-ii-ii -ii):
(-ii-i-ii`-ii`-i>ii-i-iii-ii-iiiii-iicii)
-i-i :iii-ii: --i-i-iii-ii ~iiii`-ii`i: -ii`--i-
. ~ii--i-i--ii`-i-ii: (iizii`iiii iizi`iiiii -ii):
-. -iiii-i-iizii`-i: (i-i-iizii`-i-ii):
;. -iiii-i-ii (-izii`iizi-iii-i:):
. :iiiii`-ii`z: (-iiii`-iiiii ii-ii -iii-i -iii`iiiiii -ii`-i-i:):
(-ii ii-ii -iiii-i-iizii`-ii`-iii-iiiiii i`-i--i i`-ii`zi :i-ii :iii:
i -i -iizii` -iii-i :ii` zi -ii i -ii--iii i -i-i -ii` -i i` i-i iii` ii i i -ii:: -i-ii-iii -i i i -ii
:iiii`-i-ii -ii-ii-iii:i`i -i-i ci-i: (=ss :.) -ii-ii-ii-iiii`i ziiiiiii<i-i-ii
-ii-iiiii:i`i rrrr trr ratrr:r`rr r`rr arrrtrrr`tr r`ttrrtrrrrrr rrtr i`-ii`-i
-ii-ii-ii-i--i-i-i-iii-ii ii-i: -i-i ii`i`itiii`-i: +rr` -rrrrrtrrr` rr-iici ii-i
>ii-ii-ii-iii-i -i--i-i (-i i-i:-
+rrrrrr`rr trrr r`rrr`rrrrrr rrrar.+
>rr rra arrr-rrr rr rrrtrtrrt ++
rr qr` trqrtrrr rrtr. tr arrr r` trrrrr` trr rr +
rrtr r r` ra rrr trr tr r` rrrrrr r` rrtrrrrrr rr ++
+rcrrr` rr r` rrr` rrrrrrtr trarr+rrr r` rr.+
r`rrtr. rrrrtrrrrrr. rrrarr`tr r r++
(-i-i-i iii-izii-i-ii -i--i--i-i: :iii-i-
r trrr` trtr tr. >rr rrrr +r r` r r` rarrtrrrrr.+
rrr tr trrrrrrrr r rr qr` rr tr trr ++
arrtr sarrr-rrrr r+rr rrtr rrr+
rrtr-rtrrrrrrrr -rrrrt rrtrrrrrr`rrrr ++
ii`-iiiii-i i`izi-i-i ii`i`ziiiii (-ii-iii-i -iiti--i iizi-iiii -it
ziiiii i`-iii-i -ii-i: -i--i -i-i (-ii-iiiiii-i: iiiiiiii (ii-iiiiii -ii)
ii:i-ii-iiii -ii` --i iiii-i ~ii-i -ii-i zi , -ii -i iii i -i-ii ii-i
-ii -i zi iii-ii-i-
q +rr rrarr-rr :r` tr, rrrrrr;rrr rtr tr +
srrr`trtrrr rrqrr, rrarrrr trr r`trr`tr.++
:i :ii i i` -i: -i-ii i` -iii -ii -ii-i , i-i-ii -i--i-iiiii` -i i
iizi-ii-i-iii-iici-i :iii`--i--i-iii-i -iii-ii-iiii -iiii ziiii -i i-ii :ii`-ii
:ii-ii-i: -i-i (-i >iiti: ci-icicii<i ii-i rrr -rarrrrttrr :-i-ii:
i-i-iizii`-iiii`iiii: (;.=) -ii--izii ci-i-i-iiii-ii-i: -iii i`t-
rrrrrtrr rr` a rrrr` ttr r -r -r trtrttrtrrr +
rrrrrtrrrr`rtrrrr trrr. rrrrr`r. rrtr.++
~i-iiii` i ziiii ii-i -ii -iiii -i -iizii` -i-i-i-i -i ci-iii rar-
rrrrrrrrr`rrrrtrrrrrr rr`tr r rrr`;ra r`rrrrr. :-iii -ii-i: (-i-i-i i-ii-iiii
i i--i: (-ss : .) -ii t-ii i` iiici ii-i : i-ii-i ii -i -i i-ii-iii -i -i i -i ii--i -i
iiiit: -iii` --ii i i -i iii i iii` --ii i -i i` -izi--ii i i (i ~ii-iii : i-ii-i :iii` -ii` -ii -ii :
i`-iii ii`- : zi-izii-i 49 50 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-iiii -i -iizii` -ii ii-ii i t-ii i-ii -i -iii-i-iii` -i-i-iiiii-i i` zii -i-ii` -i:
iiz-ii--iii`iiiii-ii -iii: (ss :.) :ii-i: i-i-iizii`-iiiiii ~ii-ii-i:
i<ii`i iiiii-i-ii-i-iii--i-ii-iii-iziiii`-i :ii`zi-iii`-i, -iiiiiizizi-ii<ii: i-i
i-iii` i-i-iii iiii -ii-i -ii i-ii-i : i zii iiiiii-:iii-ii i` -iiii iiiii: (-=s
: .) ii` -i-iicii i iiziii: ii<i -ii-i-iiii-izi ii ii-ii-ii i -ii -ii-ii :-i i` :-ii -i -i-i :
-i-ii-iii-i ~ii--iii`ziz:, ~ii--i-i--ii`-i-ii-i -i ii:i`i -iii-ii-i: (-i-i-i
:iiiiiiiiii-i (--s :.) -i-i-i -iiii-i-iizi-iii`i ii-ii i-ii ~ii`i iii
-iii-ii--i: :i-i-i ii`-iiziiiiiiii-i-ii`-i-ii iiiiiiiii:: iziiiiiiiii:
-ii-ii-iiiiiii: (;-s :.) :iiizi-ii--ii iii :iiiii-i: :ii`-ii-iicii-iiiiii-ii
iiii-iiii i iiii i` -ii` zii` -iiiiii i` -i-i -i-i zi-i : ~i-ii: :iiizi-i iizii -i -i -iii-i-ii-iiii
i`i-iii`iiiii-i-ii-iiiiziii-i-i: ~i-ii: :iiizi-iiciiii: -ii--ii--ii i`-i-ii`-i>ii
(--r :.) i-ii iii, iiiiaiii -i i-ii i-iii-ii--ii :iiii`zi-ii iiii-ii-i:
-i--ii` -i--ii-ii` i-iicii-ii --i--ii iiiii: (;=- : .) -ii-icii i iiziii i` -i
zii`-i>ii-i-i -iii -iii-i: -i--ii`-i--ii-ii`iii`i-iii`i-ii i-iiii`zii-ii`i: (=-
: .) -iiii -i -iizii` -i-iicii i i` ii` -i-ii--ii :iii ii -i : ii<iii` i iizii -i-i--i-ii i-i-ii --iii-ii
ii i` -ii` ii i ii` i` i-ii: -i-iiii` i-ii zi ii` -i>i: (-ss : .) ~ii-ii icii ii:iii-i -i
:i-ii i` -i-i -i : i ii-i-i` -i<ii-iiii zi: (--s : .) i` -i-i i-ii--ii i iiziii: -i -ii` -i-iiii` i-ii
iiiii-iii: (r-s :.) i-i-iizii`-i-iicii -ii :i`-i iii`-ii`i-ii`-ii`i-iii-i:
ii i -i-iiii iiiii -i (r-s : .) i -ii i` iii iii --iii-ii :-i i` :-ii i` -i<i-i : ~ii` --ii -i
ii-i ii--iii`-iiiii iiii-iii-ii-ii :ii-i-iiiii--ii`i: :iiii`zi-ii iii -iii-i:
iii-i-i`-i<ii-iiiizi--ii-iii`-i-ii i`-i-iii-ii-i: :i iiizi-iiiii-i-ii-iiii--ii`:-ii:
i`i-ii-i-i-iiiizii-i-i-i (=ss :.) i-ii ii-i-i -iicii-iii`i`-i iiii-iii-i-ii-ii -iii-i:
-iiiii-ii i -i i -ii -iicii i i ii` -iii` -i<ii-iiii-i-ii-iiii--i i` :-ii:
:-iii-ii-i-ii`-iii-iiii (rss :.) i-ii ii-i-i -iicii-iii`i`-i iii`-ii`i-i-ii-ii
-iii-i: i`i-ii-i-i-i-i (ss :.) iii:-ii`:-ii -iiii-iii--iii-ii -i-ii-i:
i iiiii` -i--iii` -iii: (= : .) zii i-iicii -iiciiziii, ii
iii`-iii-ii-iiii iiii-i-iiiiii-i-ii-iiii -ii`:-ii: -ii-i -i-:ii--i-iii-iiii (ss
: .) i -ii i iii` i -i-i (-i -i i` :-ii: -i-:-iiiiiii-iii i (ss- : .)
i-i-iizii`-iiiii i`-ii`-i-i-i: ii`z -iici-iiii-i-ii-iiii--ii`:-i-i: i-i-ii--iiiizi-iii
(rs :.) i`iii iizii-i-i-i-iii-i-ii-iiii--ii`:-ii:
i` -i zii` -izi-ii<ii-iii i` -ii ii-i -ii-:ii` -ii i` -i i` : i -i -iizii` -i-iicii-i` -i-ii ii-ii
-iit -ii-i ii` ii-i-i : (-i-:i-iiii -ii: -ii` --i ii --i -ii -izi ciziii` iii, --i-i -ii ii-ii-iii i,
-ii-i-iii -i-iiii-iii i, i` zi-i-i-:ii` -i -i, iii-ii t-i--iii` -i-ii, ii-iicii-iii-ii -iiii zi -i,
~i-ii:i-iiziii`iii, -iti-itiiiiiiti`tiii-ii`-ii`-ii -i i-ii -iicii::
i-i-iizii`-iiii`iiiii-i -iicii-i -iii-i-i--i-ii: (-ss :.) iii,
ti`i-i-iiii-iii-i (rss :.) -iiii-iiiiiii`iii -iicii, ti`i-iii-i-ii
-iiiiii` -i>i i (r : .) i -ii -iicii, -i <i-iiii -i -i i -ii -ii iicii
ti` i-ii i-i i` -i-iicii, ii --iii` -iii-iii i -ii -i -iicii -i-ii--i : (-i-i -i i-ii:-ii-i ii -i -i
(rss-=ss :.) ii-i-iiii-iiii (r-s :.) iii-i-iiiizii-i-i-i (r-=
:.) i-ii: iii`ii-iicii ~ii`i -ii`:-ii ~i-ii`:-ii -ii i`-ii`--i:
-i i-i-i -ii`-i--iicii-iiii`ii -iiii-i-iizii`-i: i`-ii`: -i-i-i:
--i-i-iii-ii`-i-iii-iii`i -ii ~i-ii: :iiii-i:: -iii i`t :i-iii:i-ii-ii-iii ii-i:
iiii ii i-ii -ii i` -iii` iii` iii i` -ii` i-i : i-iiiit -i -i -i-i-iiizi -ii ii` i -i :
ii~ii -i-ii-ii-i :ci-ii-i-iii-ii-ii-i i`-iii i`-ii`-i-ii :i-iii:i-ii-iicii -ii-i-i
-iiii-i-iizii`-i-iiciii-iiciii-ii --ii-i-ii iiii`-i:
i-ii zi-i-iii-i`-i -i-i-iiii, :iii`ziiiiiiiiziii-ii -i-ii`-i -ii`ti`--i,
~iiii-iiiiii--ii`i -iiii-i-iizii`-i-iiciii-ii -i-ii-i-ii -ii-i: ~i-i :i-iii-ii`--i
>iiiiiii-i-iii`-ii iiii-i-ii-i -it -iicii-ii -iiii-i-iizii`-i:: i-i :iiizi-i
=; -i-i i`<i--ii -iiii-ii-i-ii`-iii`-i<ii-ii-i: :iiii`zi-iiii iii-iiiii-ii-i-ii-iiii
-i-ii-i-i : ~ii-iii i` -ii ii` -izi--ii` zii -ii` i-ii i -ii ii` -i-iicii i` t-i i ii
-iici-iii`-i<iii-i-i-iiii-ii-i: :iiii`zi-ii iiiii`ii iii i-iii i`-ii`-i: :.ii. ii-i-i
i -ii ti` i-ii i-iiciii -it i -i -iizi-i i-iiiii-i -ii (ii -ii` -i zii` -izi-ii<ii :iiizi -ii` -i-i::
-iti-itiiiiiiiiii-iiiii`-iii-i :ii-i--iii-iizii-i-iii:i`i ~ii-iiiiii -; -i-i
-ii ii`iiiii :iiii`zi-i:: iiiiiiiii i-iii-ii-iiii-ii iiii-i-iii iii-i: -
-i-i i` <i--ii :iiii` zi-i:: i` -i-ii i i -i: :ii-ii` -ii i--iiii-i -ii: r i` <i--ii i -i-i i` :-i::
~i-i ii-i-i -ii`:-ii:-ii`:-ii-ii iiiii-ii-ii i-i :-ii ~ii. -ii--iii`-izi-iii i-ii
-i:i i i` -iii` -i<ii-ii-ii - i` <i--ii :iiii` zi-ii zi -i-izii (:ii-iiiiii` --iii): ii-i-i
-i i` :-ii ii-ii i` -ii` -ii-i -iii-ii i` -i-iiii -i-ii iiii-ii-iizi i -i :-ii ii-i . (-i. ii -
-i-iii`-ii :--ii.i-iiiii`ii ~iii :i`i-i i`i-ii-iii (i. ---;):
-iiii-i-iizii`-iii-i-ii-iiii`-iiiii :iii-i -ii-ii-i: >i-i-ii-i -i-iii
:i-i-ii:i ii-i:-
i`-iii ii`- : zi-izii-i 51 52 ~ii-iii i-i-i-: i`-ii ii -i-ii(
trrrrrrrrrrtrrrrrrr`tr rrrrr`rrr.+
rarrrr`ttrrrtrrrr rrtrrrtrrr r`rrrtr++
rrr-r-r rrrr rrtr rrrrrrra rr+rrrr +
srrrtrrr r`rrtr >rrrrrtrtrrtrr++ (~ii-i, .--;)
+r trrrr` arr trrrr` arr&r +rtr` rrrrr` rrra rrrtr tr +r trrttrr+rrtr
sarrr-rrrr. trrrrrrr +rrrrr`rrrrrr rrrr`rrrrrr`t+rrrrrr +rttr-rrrrrrrrrtr
srrrrr`rq trrrrr`tr, trarrrrr`rrr&rrrrrrrrrrtrrrrtrr trrrr:r`trrrrr
srrrr+rrrrrtrrtr + +rtrtr +rr crrrrr rr r +rt+r arar tr +rr crrrrrtrrr r r r` rr rtrrr ,
tra rrrr r` rrr&rrrrrrrrrrtrrr rtrrr rrr rrrr` -rarrarr rrtr ++ :-i -i --i:i--ii-i-iiii
ii-i zi--i:ii` -iii>ii ii iziii` i:ii` -i-iti ii (-iiii -i -iizii` -i:, iizii -i -i -iii-i-ii-ii
- i . -): +rrtrrr rr:t r. >rr trrr rrtrrr r` rr` arrr` trtrr. ~i-i -i >i i` -i-iii i -i
-it ii-i-i -i i-i iiii--i ~ii ii` -iiii` -ii-i-iii` i` -ii` t-i--i-ii--iii` i-i :: izii-ii-i-iii i:iii i
-iii-i-ii ii -i i` zii -i i` -ii i` t-i i` -i ii-iiii` i iii iiiii-i-i-i-i-i -i i-i --i -i -i ii` -ii` z:
rrrrcrtr rtr., rrrrrr r` rtrrtr :i` -i -i i--i-i i :i--iii -iii` -i: -iiii` i i tii: (: i-i)
ii-i-i --i -i i-i --i -i -i i` i-i-i : ~i-ii -i -i i--ii` -iz (-i ii -iiii ii` zi -ii` ziii i` -iii-i-i :
-i-i (-iiti-iiii ~ii--i-i--ii`-i-ii-
r rrrr+r arrrr r r` rrr :r` ttr r r` -rttrrrr rr` rrr` r r arr rr>rr .+
rr -r ar` rcrr` rrarrr rrrr r r` r+r trr trrrrtrrrtrtr tr rrr :rrrrrr.++
+rrtrtrrt trr`trqrr+rrr +rrrr`tr +rr tra qr rrtr.+ r`rr r`rrrrrr-
i`-ii`-i i-i-iizii`-i-ii`-i-ii iii: :ii-i-ii-i ziiii --iiii`-i: -i--i-i trrr
rrtrrrr`ttrtr trtrr`tr r rrrrtrrrr`tr+ rr`a r` rrtrrrr`ttrtrtrr`trr`q. trrtr trrr
rrr rrr rrrrtrrr r` tr trtrr rrtr + +rrtrrr -r r r+ rr` a trr` rrr rr r rrtrrtr r trr` trqrrr` ttr
trtrr ;rrtrrrrtrr`r;rrtrtr rrrtrrrrrr:
~ii ii-i :ii-i --iii -ii-iiii-ii, i`-iii -ii-ii-iii-ii, -i-iii iizi-ii, -i-ii
i -ii-ii , izi-i -i -ii cii-ii -i-iii` -i :iiii-i -i cii` -iii` -i :i-ii--i -iiii-i -ii iii iiiii-i:,
~i , :ii-iii , ziii` -i-i--i , -i i-ii ii i i--i-i , ii-ii i` -ii` zi zii` -i:, :i-iiii-ii i` -i-i -i-i-i ,
:i-ii-iii-i, :i-i :i-iii--i-i, ~izii-ii-i ii-i-i--i-i, ~ii-iii`i:iii-i
i`-iii--ii`-i-iiii i`-iiii i`-ii`i-ii: :ii`-i-iii`-iiii cii`-ii::
ii-iiii-i-ii-iiii`-ii`ziii`iii ii izi-iii i`-i:ii`-iii`-i--i-ii (-i izi--i-iii
i-i i i` -ii-i:: -ii -i i -i i i-i: izi-iii i` -i:ii` -iii` -i:- +rrrr r` rrrrtr
rrtrrr rrtrrrrtrr+rrrrtr , +rrrrr` rr rrtrrr rrtrrrrrr rrtr +rrrtr ,
tra+rrrrr arrtrrrrrtrrrrtr , tr-r :r` rr trtrrtrrrrrtrrtr , trttrrrrr trrrrrr+rrrr--r:
izii`-i:ii`-iii`-ii`-i-i-ii-i--i-i-iii-iiiiii`-iii-i-ii-i:izi-iii :ii`-izi:i ii-i:: -iii i`t-
rrrrr rr rrr trra . rrarttrtrrtr. >r tr .+
rrrr rrtr trz arrr` rrr rrr--r trrrr r` r+rr` rarr.++
i`i-iiii`i i-ii-ii iii--iii`i`-i t-i-ii ii-i: i-iii-i i`-ii`zi`i`-i :ii-ii
t-i:: i`i-iiii`i -ii-ii-iiiii-ii-i: ~iiiii-i -ii-i :ii-i: i-ii-iiii-i-i-i :ii`-ii:
-i--i: :i-i-i--i:-i-i-i--ii -ii-iii`-i-i: (-i-iiiii-i -ii-i iiii-i-iiiii-ii i-i -i--i
-i -i-i:ii--ii -i i i-i --ii--iii` -zii i` iii-ii` -iiii i-i -i t -i -ii ii-i: i-i --i -i ii` -ii` z::
i` i-iii` -ii-i i i-i :ii--iii` ii` -i i -i : i-i-iiii-ii-i : i i` -ii i --i-i-ii i-i-iiii-i::
i-iii`-iiii`ii--iti ii-i: (-izi i`i-iii` ii-i :ii--i-ii`-iizi i`-i-iizi--ii-i
iii-ii-ii-ii`i`-i t--i--iiii`i ii-i -it-iii-i i`-ii`z::
i<i-i i-i-i -i-itii-ii :i`-i -iz-i-iti: iii`iii:: (-i ii`-i-ii-ii
iii` i` -i-ii i-i i i i-i-i , ii-ii-ii i` -ii` i-i-i-i-i-iti: i: -i: --i-i-ii ii` -i>ii--i: -i-iti--ii-i ,
~iiii`-iii`-iiii`-i-iti-ii`i`-i -ii i--i-i t-i-ii -i-iti-:iiiii-ii-i i`-ii`z::
:i-ii-i: -i-iiii-ii-i :i-ii--ii`-iiii-ii-ii -ii: -i-ii ~iii-iii`-i-:iiii:i
iiii ii -i i: :i-iii--ii-i :i-iiii` -i-i , -i i-i -ii-i iiii ii-i :i-ii--ii-i :i-iiii` :i-ii-i-i
:-i-i-ii-i-i :i-ii-i: :ii`-ii`z::
>i-i-ii-i: -iii -i -ii: -i-i-i:iii-ii: -i--ii-i ii-i -ii-i iii :-i-iiiii`-ii`-i
-ii` -i i i-i -ii-i -i ii` -ii` z:: (-i -i : ii i i: -i --iiii -i -i-i :-i-i -ii-i -i -i
-i i-i --i -i ii` -ii` z::
-iii iii` -i-ii--ii-i :-ii :: -i -iii iii` -i ii i iii` i -iii i--ii-i
~i--iii` -iii i-ii` -i-i -ii-i -i, -i : ii i i: -iii i--ii-i ii-iii` -ii` -i-i -ii-i -i -i
-iiziii-ii-i i`-ii`z::
-i ciii` -izi i:i-iii i-ii` --i-i : ii ii-iii-iii i-ii` --i-i ciii` -izi ii-i , (-i
ii ii-iiii ii-ii` i--i-i ciii` -izi iii` -ii :: (-izi ii iii i ii` -iii-i-ii :-i--ii-i ,
-i--i ii` -iii iii iii i i--ii-i , -i--i iii -ii-i i -i -i i-ii : i :-i-i -ii-i -i ii` -ii` z::
i`-iii`-i-ii :-i-i-i :i i`-i-i-i-ii`-iiii-ii-ii`-ii`z::
i`-iii ii`- : zi-izii-i 53 54 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-ii -ii-iiii: -i-i--i t (-i ~ii--ii, -i-i-i -i -i-i-i-i: tii`-ii`-i: ii`ii--ii
-iii`--i, i-i i-iii --iiii`iii: -ii-i: -i-i-ii i-iii: --iiii`i -ii -iii`--i:
+rrrrr`rrrrtr rrtrrrrrtrrrrtrr+rrrr i`i`-i i-i-i-ii-ii-i--i iii (-i i-i i-ii`-i:
~i-i: i-iii-iiii`ii-i--i-i i-ii-ii-i--i-i -ii ii`i -iii`--i :i`-i -iii`-ii`z:: ii`
i-iii-ii--ii-i ~i -ii-i i`ii`zi -ii-i, -ii -ii`ii-i-iii :i: i-i-iii`i: ~i-i-i
-iii`--i, -ii :i-iiiiii-ii-i: :i`-:iii`-iii--ii-i -i -ii-i :i-iii`-iii-i: -ii-i-ii-iii`i
~ii` -ii` zi i` -i-i -it i` -i, ~i-i -ii-i-ii:i-iii--ii-i -i-i i -ii` i-ii-i zii -ii-
-ii` i-ii` -i-i-i-i-ii-iiii -i-i-i -ii-i -i --ii i-i zii i-i , ~i-i -ii-i-i -ii:ii-iii
-iii -i-i i -iiitiii -iii ii-ii-i zi-iii` i -iii` --i :ii-iii-i : ii` iii iiiii-i: :ii-iii` ii:
-ii-i -ii i` i-iii` i-i --i -i : ii` -ii` z: -i ziii: i i` i-iii` zi -i :i` i -i -ii iii --i i` -izii` -i:
~i-i: i`i-iii`i-i--i-iii`i -iii`-ii`z: iiiiiiii-i-ii:ii-iii`ii--ii-i: : -ii-iii-i-i
i`-iii-i--i -ii-ii-iiii: ii-i: -i-iii-i -i-ii-ii-i -ii`-ii :ii`-iiiii`--i: : -i -ii`-ii
iii-i--ii -i i`-iii`i-i ziii-i, -ii`-ii-i iii-iii iiii-i--ii`-ii-ii-i: -ii
iiiiii-i:-i-i iii-ii>iiiii-i: ii` ~i -i -ii-i -ii`t -i ii:i`i i-ii-ii
:i-i-i-i: :i-i-i--i -i itzi: it-iiiii-i-iii iiiii`ii-ii`i i`zii:: ~i-i-ii-i :i-iii-i-i:
-ii`i-ii-izii-i i`t ~i-i-ii-i-ii:ii-iii -ii-iiii: -iiiii`--i, -ii:i -ii`i-ii-izii:
~i-i-ii-i-i--ii -iicii:: ii-ii--i zii--i -i i`-i-iii: -ii`;i-iii: -ii-i--i -i :i-iii
-i i-ii` -i: -i--ii-i :i-iiii` -ii` -i-i-i -ii-i-ii` -i--iii` i ~i ii iii i-i -i: -ii` i-ii-i zii -i t -ii -i
-iii-i--ii` -i-ii` i ~i-i -ii-i :-ii` -i -i -i-i : ii-i :-i i -i-i -iii i --ii , ii-i-iii izii i :i` i
--ii i` ii-i (-i: -i ci-i ~i-i -i -i ~i-i: ii` i-i --ii` -i :i` -i ii` i-i -i ii-ii t-ii` -ii` -i:
--iii-i-i (-i:
-ii-ii-iiii: ii`i-ii: ~iiii--i-ii-i:: ii` ii`i-ii iii--i :i-ii -ii-ii
-i-i-i--i-i ~i--iii`i ~i-ii-ii-i -i-i-i: -i-izii`-i: i-ii--ii i`-izi-i: -ii-ii-iii-i-ii
-i i i` -i-ii :ii i ii, -i i -iii` i i i i -i : i -i: :i` -i -i i-i --i -i : ii` -ii` z-i ii` -i-i -it i` -i:
:i-i -ii-i i`-i-ii:i`i i-iii-iii-ii-ii-i -ii-i-iii`-i -i -i-iii-i :i-i-ii ~iii-i:
-ii-ii-ii-i-i i`-iii-i--i ~ii-iiii: -i-iiiii-ii i-i--i iiii--izi -iiiii`--i:
-i-i-ii-i :-i-iiiii-ii-i i-ii-i-i -i -i i`-i-iii`-i: -iii`-i -i i-iii`zi-ii-ii-i-i iii
(:ii) :iii-i--ii-i -itii-iii`iti-i--ii--i :i-iii-i:
~i-ii--i-iii` -ii-i-ii i-iii` -iizi ii zi-ii--i-i i-i -i--i -i: :i-ii-i: -i-ii` i-ii i` --i
-iizi i` i-ii` i -i--i -iii` --i: -i i -ii:i` i iii` i i iii` i -ii -i-i -i: i ii :, -i zi -i-i ii-i-iii` i
-iii`--i: ~i-i: -i-i-i: ii: ciiiii`i-i:: -i ci-i :i-iii-ii-i-iiii`i-i i`-iii:-i-ii-i
:i-i-i-i: ~i-i: :i-iii-ii-i-iiii`i-i--ii-i -ii-i-ii-i-i :ii`-ii`z:: i-ii -iii zi-i ii i`t
i-ii i-ii` -i -i zii i i-ii` -i, : i--i ~izii i : ~i-ii :zii --ii-i -i ii` -ii` z:: trrr rrrrrrarr
r rrar:r`rr trrtrtr :i`-i :ii`-iz -iii: :i ~ii-iii-i :i`-i --iii`ii-i: ~ii-iii-i-i -i
i`i-ii`i :iiii-i i-ii`-i, ~i-i: i`i-iii`i-i--i-iii`i -iii`-ii`z: ii`-i-i-iti`-i:
iiz-i-ii`-iiii:iii---i-i--i-i-iiii-ii-ii-i-i-i ~iii-ii`-iiii i-ii`-i -i
-i ~i-i i-i-i-iii i: -iii -ii` -i ~i-ii i` -:iiii-iiiiziii -ii-iiii-i: :i-ii -i: ~i-i:
:i-iii-i i-i-ii-i : iiii-i :i` -i ii-i-ii -i-i , : i-i :i-iii i-i-iii i--ii--i: zii iii-ii-i
:iiii-iiii-ii--i :i i-i--iiii-ii-i-ii-i ~ii>ii-iiiiii:i-ii:: -i-iiiii ii
i-i--iiii-ii-i-ii-i-i: ii i`t i-ii i-ii`-i -i-i ~i-izi ziii`ii ii-ii`-ii`-i -iii`--i i`-ii-i:, -i
-iii`--i -ii :i-iii i`-iii iiiiiii-ii-i: :i-ii-iii-i--i:i`i i-ii-iiit: :iiii-i-i--i-ii`-i
:i: i`-iii`-i:
~iit-ii: -iiii`ii--iii-ii-ii-i:i`i -ii :i-iii -i --iii-ii`--i: i-i: :i-i
-i-ii`-iiii -ii-i :i-ii-ii-i-iii-i-ii`--i-i -iii`--i: :i-ii-i i`-i-i -i-ii`-iiizii`-i -iiii`iii:
~ii` i:iii` --i: -i ci-i i` -i-i-i -i--i -i: ii i-ii -ii ii` -i-i -it i` -i: ~i-ii : i: --i-ii-i-iii` i
ii i-ii -ii -iii`--i: ~i-i: :ii -i :i-iii-i: :i--ii-izi -i :i-ii: ~i-ii-ii`-iiii -ii-i
:i-ii i-ii`-i: -i-i-i-i :i-i -i i`ii`zii`--i ~i-ii-i-i: i-i -ii-i iii-i -i-i :i-ii i-i-i,
:i-i -ii-i i`-i-i--iiii-i<i-i -i--ii-i :i-ii-i -i :i-ii, -iii`i :i: :i-iii-i:
~iit -i-i-i i` -iii -i --i: i -i -iizii` -iiii: (-i-iit :-: i-ii-i-i i` -i-i--i :i` i -ii>ii:
:i: --iii-i-i (-i i`iii>ii-i i-i--ii-i: ~i-i: :i: :i-iii-i: ~i-ii-ii`-iiii -ii-i
:i-ii -i-ii-ii-i ziii-i: (ii`-iiiiiii-iii`tiizi-ii-i ~i:i-ii--i:i-iii-i: zii`-iiiii-i
: i-ii`-ii`-i i-i-ii-i-iii`i :i-ii--i:i-iii--i: ~i-i: iiiii-ii-i (-i :i-ii: :i-ii-izi
iiiii:-ii-i: :i`-i :i-ii i-i-i-i:
-iicii--i :ii-i-i ii-i-i--i --iii-ii`--i: ~i-i: ii-i-i--i-i :i-ii-i
:i-iii -i-iiiii-ii`--i: -ii-i-iii`-ii`ii--i-i -i-i --iii -ii-iiiii-ii-i -ii:i`i :i-ii-i
-i :i-iii-i:
~i-i -i-iiii: :ii -i : i-i --i -i -i i-ii` -i i-i --i-i -i -i-ii` -ii-ii-i : ~i-i:
i`i-iii`i-i--i-i -i-i-i: :i: i`-iii`-i: iiii-iii-iiii-iiiii-ii i-iii`i
: i:ii--ii -i iii-i : i-i ii -i-i:ii--ii-i--ii` -ii-ii-i : : i-i ii-ii -i :-iii` -i -iii ii-ii` i
-i--ii-i :i-iii-i:
i`-iii ii`- : zi-izii-i 55 56 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-i-ii-iii -i i -i -iizi-i i ii:ii ii-i ~i:iiii` zi-i-ii ~ii : :ii-i-iii :iiii` zi-ii
i ii -iiii -i -iizii` -ii` -iii-iicii >ii -i-ii ii ii -iii-ii i` -i-ii i -ii: ~i-iii iiii:
i-i-iizii`-ii`-iii-i :i`-i -i-ii ii`iii-ii -iii-i: rrtrrrrrrr. r`rrrrtr (:ii-ii)
+rr-rrrrr-rrrrrrtra r`rrrrrrrr (=- i izi-i i<i) :-i--ici-iii`i iiiii:
-i-ii i`-iii-i ~ii-iii`i`-i i`-ii-ii`i-i ziii-i: -i-iii-i-i -ii-i iiiiii i-i-iizii`-ii`i`-i
ii`iiiii i`-ii` -iiii`i rrrtrtrrrrr`rrrrrrrr r`rrrrrrrr-rrrrrtr trrrrrr
(i =r) :-i-i-i -iiii-i-iizii`-ii`i`-i -i-iii`i -i-ii-i:
iii-i:ii-ii`-i<ii-i-ii-ii-i ii t--i-ici: :ii-i--ii ~i-i ii-i-i -ii-i
i -i -iizii` -iiii` iii` -iii-i :i` -i -i i` -i-i-i : :ii-i i i` iiiii -i -i i` -iiii i` -itii iii` iiii
-iicii-ii-i :i -i -ii:i` i -iiii : iii -it--i-i ci-i --iiii--ii i` iii-i :ii-i --iiii--i
i-i-iizii`-iiii`ii i`-iii-i :i`-i, i`-iii--iiii--i i-i-iizii`-ii`-iii-i :i`-i, -i-iii--iiii--i
-iiii-i-iizii`-ii`-iii-i :i`-i -i-iiizi-i--iiiii--i -i i-i-iizii`-ii`-iii-i :-ii-ii-i:
-i:i-ii`-iii`-i<ii-ii-i: - -i-i i`<i--ii :iiii`zi-iiii: zi-iziii: :ii-i
iii -; i ~i-iiiiiii: i`-i-ii-i :i`-i -ii-i i`-ii`-i: -i--i -i-i: :i-iii: -i-ii-i:
>ii ii --iii` -ii-i i i: >ii ii ii -iii-ii -ii i-i: i` -iii iii >ii iii` -i t-i (r--
rr= :.) iiii-ii-i ~ii-ii`i`ii (~ii-i :i`-i :icii-i) i-i-iizii`-i-iicii-iiii`i`-i
iiii-ii<iiii i`-ii:i-i i-ii`-i-
rrtrrr`rr+rrrrtr rrrrrrrrtr rrrr`rr.+
rrr`tr. rrtrtr rrr`trrr rrrtrrr -rrrrrrrr++ (i. )
tr;r. >rr rrr` tr tr r` rtrrr r r` ttr ;rrr +
+rr-rrrrrrr`trrrrrarr rrrrrrrrr:rrtrr`arrrrr++ (i. =r)
(-iii -iiiziii i-i: >ii-iii-ii-i-ii`-i-ii-iiii :icii ~ii-ii`ii`-i -i-iii`i-iii-i-
>rrrrrrr-rtrrr`trrrrrrr rrar r`rr trrrr+
r`rr`rr`rrtr rrrr trrrtr trrrr atrrr rrr`trtr`ttr rrrrrr++ (i. -)
i-i-iizii`-ii`-iii-ii-ii >iiiiii-iii-ii-ii i`-iiiiii iii`-it-i (r--rr=
:.) ii-i ~ii-iii ii-ii`-i-i :ii`i-iii -ii-ii ii-ii`-it-i (-=r-r- :.)
:iii`-iiiiiii-i-i: (-i: :i-iiii` -i-i i-ii`-i i-i -i-izizi-ii<ii >iiiiii-iii-ii-ii
~ii-iii -i-i-i -ii--i-i-i-ii -ii: i-i-iizii`-iii-i-i :iii-iii-i: (rs--s
:.) -ii ~i-i-ii-i ziii-i:
>ii :-iii-ii-i-ii` -ii` -i i-iiii` -izi--iizii-i-i-i i i i-ii ~ii-ii -i : ~i-i -i
ii-ii` -i-ii-i:, i -i -i:, -i -i-i-ii` -i-ii :i` -i ii-iii , i -i -iizii` -iiii` iiii , -i--ii` -i--ii-ii :,
-ii-ii-i-iiii`i-i:, iizii`iiiii`i-i:, i`iii-i-ii:iiizii`-i-i-i: iii-i--ii`-iii-i
i`-iii-iiii-i, -iiiii-i, ~iicii-i-ii-i -i~i-ii-i -i iii i`-ii`-i-ii ~ii-ii`ii`-i
iizii ii -ii--i-i -iii-ii (i`iti iiiii ii`i i. -=--) ii-i-ici-i -iii-i:
~ii-ii-ii i`-iiiiii iii`-it-i i-izii-ii: ii-ii`-it: (-=r-r- :.) iiiii
zizii-i i-i :ii-i ii-ii`-i-ii-i-i i`-i-iii-ii-i-
+rrrrra rrr` rr` rr rrr` rarr r` q>rr +rrrr` tr rtr` tr r` rrr rrr rrtr +
trrrrrr` atrr r` rr` rr+rrrr` rrrrtr+rrrr trr tr +r rr +rrtr +rrrr` rrrrtr qrr++
(ii-i-ii-ii, z-iii ;)
~i-i-i iiiiii --i-izi-i ii`-ii: iii--i i`-i-ii`zi-i:: -i-i-ii-i ~i-i i-ii:
i-ii-i-ii: >ii-iii`-ii: -itiii-i ~ii-ii-i, iii-i-iii`i-ii -iziii: i-ii iii:
ii-i:: (-i-i-i-i-iii-i i-i -iziii: -i-ii iii>ii-ii`-i--i: >ii-iii`-ii-ii--iii
i-iiii: -iii`-ii-i --ii-ii-ii: ii`-iii-iii: -i-i-ii-iii i-iii: -iiii-i
-i--i-iii`-i-i -i--iii`-ii-ii-i -i-i :ii: : trrr`atrrrrrtrtrrrrrr`-r :i`-i iia-i
-ii-i rrrrrrr` trrrrrrrtrrrrrr` -r i` -ii` -i iiai -i -iii-i : i -iiii-i i i: ii --ii-ii -ii-ii
~ii-ii -i ii -ii-i-ii` -ii` -i i ii-ii i --i ii: -i-i -i ii --iii` -ii-ii--ii: >ii ii ii -iii-ii -ii
:-ii i ii -ii : ~ii` --ii -i -itii i i -ii i` -ii -i -i-i -ii: -ii i` -i>ii i ii-ii-ii -i i` -ii i` iii-ii-ii
ii-i -iii: (i-i :iiizi-i ii-ii-ii i-i-iii-i-ii-iiii >ii i ii -i-izi-i -i-i -i i` -ii -i-ii<i
i-i-i:) -ii-ii :i`-i -ii--ii i`-icii-i -izi -i-i-ii: >iiiii: i-iiii-i -i-i:
>iiii-ii-ii-i iii ~ii-iii`i`-i -ii`-iii`iii-i: -ii-ii<i: -i-i-i: >iiiiii-iii-iii`-i-i:
i`i-i-i-iii ~ii`i -i-i-iiii`iii ~ii-ii`ii`-i -i-izii:i -i--i-ii--ici-i-i i`-ii i-ii`-i:
-iii i`t- qr&r rr`trrrrrtrra. rrrrtrrr-arrtr rrtrrrrrr`-rtr:r`rr r
orr` trr` tr` tr r` rrtr r-rtrr. ii-iii :-i i iiiii :i` i i` zi-ii-i ~ii-ii i` i` -i
:ii-i-i-iii-ii-ii<iiii -i-ii--iiii--ii<i-i -i -i i-ii`-i: ~ii`-iiiiiii-ii-iii-ii-ii
i`-iii-iii i-ii -iicii -i-iii-iiiiiiii :i-i-ii: ii i`t -i-ii`-ii-i-iiii ii`-i-ii
-i-ii i` -i-ii ii` -i r-i-iiiiti` --i: -ii--ii ii` r-i i iii` -i-ii -ii ~i-ii iii: i` -ii` zi-i -ii
iii: -ii-i--iii`-i :i-ii: iiii-ii :iii`-i: (i. -=):
iiii-iii-iii`-i-ii iiii`-i-ii-i iii, zii-iiit-i, ~i-i -i i-i-i ii-ii
i`-ii`-i-ii ~ii-ii`i-ii`i ---ici: :iii-i:
i`-iii ii`- : zi-izii-i 57 58 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-i-ii--ii`-iiiiii-i-iiiii-ii :ii`-ii-izi: ~i-i -i-izii-i-izii<i
-iii-ii`-i: i-i-iizii`-iiiii-ii -iicii-ii-ii itzi: ci-i-i ~i-iiiiiii -ii`zii
-iiiziii-i i`-iii-i i-i: -i-i (-i iiii-i: -ii`-ii`i -i-ii -i-izi-i-
rrrrrrrrr ar trr` rr rr arrrr r` tra rr rtr rtr r+
rr-rrrrarr r`rrr>rrtr trr`trr`qrrrrrtrr`tr r`rr`rrr`trrr++ (i. =r)
.......
(rrrrrtrrrr=rr`rrr`rrrrtr., rrrr-trtrrtr-r`rcrrrrrarr, rrrrtrr, {-
7. +rrr`arrt
i`i-ii iit zi-iii`ii -i i`i-i ~ii-iii i i`-i--i-i -i :-i zi i zi-i ii
-i-iii`ii :iiii`-i-i i`iii t -iii i`i-iii ~ii-iii-i-ii ~iii ii i`-i--i i`-iii-izii-i
t, --iii i--i i-i i -ii-iiii ii i ii-ii` -ii-ii iii-i -i -i-ii iitii i i
t~ii ii (i--i = :. -iii i`-i-iii -s :. -i -ii-ii ii-ii t): --iii -ii-i t-
zii-iii: --ti-i zizi-i i :ii-i ~iia -ii -i -iii -ii ii ~iii-i i i`-iii ii,
iit -ii -i -iii ziiii ii -ii-i :ii-i i i`-iii ii ~ii -ii-it-i -ii -i iti-ii i
~ii-ii i`-ii:ii`-iz ziiii-ii-ii-ii ii iii ii -i-ii i i ii ~ii i-ii-i-i -ii -i
iti-ii-i ti ii i:
:-i-ii i-i ~i-i-ii -i i`-ii ii ~ii-ii -iti-i iiii-i -i -ii-ii ii: -ii
-i-iiii i`cii: ii -i-ii: -iti -ii: :-ti-i -i i-i-i -ii--i i ii-ii ii :iii-i i`iii
~ii`i-i ~i-i i`-izi--i i :i-ii i i`-i( zi i i`-ii`ii iiiii ii ii`i-ii i`iii: -i
-i-ii ii -ii-i-i -ii-ii i -iii i`-i--i ziiiii ii -i-ii zi -i ~i-i ii i`-iii-
i-iiii iti i: ~iii --iii ~i-i i`-izi--i ii-iii zi-i ii -ii-ii`i -ii-ii ii-ii t:
--ii-ii i`-i-iii-i- (-i ~i-i ~ii-iiii i -iii-i -i zii-iii ii ~i-i -ii--i -ii-iii-i
ti iii: zi-i i ii -i ti -iti ~ii`i-i --iiii i -iii-i -i -iii`t-i i ii -i ii
~iii`zi ii iiii-i ~ii-i ~ii ~ii`-i--iiii t:
iti ii-ii t i`i ii-i -ii ii ~i-i-ii -i it ii-ii ii -ii -i --ii-i i ti
ii -ii (i iiit -i --i ii i`-iii ~ii -ii -ii -iti ii ii -ii --iii -izi -ii-ii -i
-i-ii-i-iiti i-i ii ~i-i-ii`-i -iti i: i ~i-i-ii`-i i -iii (i zi-i ii i`i -izi -ii-ii
ii ii ii ti-i-ii-i tiii -ii -i-ii-ii ti-i i ii ~ii-iii zi ~ii-ii -ii ii ~i--ii`
i-i --ii ~iiii: :-i i`zizi zi -i --iiii i --i i`-ii-i ii ~ii-ii i-iiii i`i-ii
~i-i-ii -i-ii-ii ~ii`-i -iti -ii-ii:
:-ii :iii i i: -iii`-ii -ii-i-iii :i-i --iii ii-i-iiiii -i i t( t:
i`-ii-ii -i it :ii`-ii`z t i`i zi it-i zii-i i ~ii ii -i -ii-i t( -iii ~i--i -i
-i-ii-ii tii ~i-i -ii--i i :ii`-iiii i-i: it ii (i -ii t i`i i`ii ii-i i
ti-i i ii zii-iii ii i`i-ii ii -i-ii -i i`ii i iiiii`-ii i`-i-ii, cii-i-ii-i ii
iiii i-ii ii -i-i -iti i`-i-i-ii: it -i-i-i t i`i --ti-i ~ii-ii -ici ii-i-i --i
ii-i -i i`i-iiii ti: --ii i ii --i i ti i: --ii i`i-ii-it ii -ii-i i`-iiii`iii ii:
ii-ii` -ii-ii iii-i i ii -i it iti ii-ii t i`i --ii zi ii-ii-i i-ii-i -i
-i-ii ~iii i :-ii`-i( ii-i-~ii` i ~iiii i -ii`-i-i -i :-i ii-i ii -ii-i ii-ii`
ii: zi i i`i-ii ii -ii-i i`zi-ii ii: --ti-i i`zi-i ii ~iiii-ii ii -iiii-i zi ii
~ii-i ii i i -i :ii-i i`iii ii: --ii i`zii -iii-iii i ~i-i-ii :-ii i-i ii
iii ~iiii ii: zii-iii i i -iiiiiii`ii i i`-i>i-i -icii iiii i i`zii
iii`-i-ii-i-ii i:
zi i i`ziii -i i<iii, t--ii-i-ii -iii -ii ---ici-iii t: zi ii
ii-i-i-iiii ii -ii ~i-ii ii-ii ii :iii-i t~ii t i`i-i-i zi- i`i`-iii -iii
i-ii-ii`-i i`-iziii -i ---ici-iii t:
zii-iii i -ii-i -i -ii -i ~ii`ii -i-ii( :ii`-iz t i :-i-i ii: -i-t -iti
i`i --i-i ~i-ii ii`-iii ~iii` zi i ii :iii-i -iti t: ii-iii -iii`t-i ii it
i-ii ti t i`i ~ii-ii ii`-i i :i-ii i i`-i( -icii ii ii`-i --ii ii -ii-i -i i
i`i-ii :ii`-iz ii`-i ii ~ii-iii i -ii-i -i ~ii-ii -i-ii ii -i-ii`i-i i -ii ii: iti
iii t i`i iii`-ii-i i -ii-i -i ~i-ii -i-ii( :ii`-iz ti i:: -ii-i i -ii-i -i ~i-ii
iii--iiiii ii -i-ii ti i:; i-iiii--itiii-i -i :ii`i-i ~izi -i ~i-ii -i-iiiii
ii -i-ii( i`-i--i -iii`t-i--i-i: -i -ii`ii ii iii`-i ~ii-ii -iii`-ii -ii-i cii-ii ti ~ii
-i-ii ii iii`-i-i i-iii ti: ~ii-i -ii-i i -iit -i -i ii -ii-i ii iii`-i-i ci-i ii
it ~ii-i ii-iii :iiii t: i`i-i ii`-iii ii ~iii`zi ii :iii-i -ii-ii ii-ii t, --i-i
i ti-i iiii, ii -iiiii, zi -ii` -iii i iii, -ii i iiii` iiiii, i` -ii -iti-ii-iiii,
i-i-ii-ii-ii`i, -izi-iit-ii, i`iii-ii`-i--iii, iiiiiiii -iii -i-i-i-i: -ii-i-iti
i`-iii ii`- : zi-izii-i 59 60 ~ii-iii i-i-i-: i`-ii ii -i-ii(
i`-iziii -i ---ici-iii t: -ii-izii ii iiiii`-i--i ~iii` i-i --iii ii ~iii`
zi i -ii-i -i ~ii`ii :ii`-iz t: -ii`-ii, iti-ii -iii ii-ii ii i`-i-iii :i-ii-iiii
iti ii-ii t: i ii-iii -i-ii`-i ~ii i`-i--i-i i ~iiiii-i ii-i t: :-i -ii-ii ii-ii i
iii ~ii-ii iii i`-icii ~ii-i -i-i ii -iii-ii ii ti i`i-ii -i-iiii ii ~ii-iii -ii-i
ii-i ii i-ii ii -iiii-i --ii zi -i ti i`iii ii: :-ii ii ii ii ~ii-iii ~iii,
i-i i`i i-ii-ii, -i--ii, i`-i-iii, -i-i --ii i`-i( it ~ii-izii ti iii i`i
:i-ii-iiii i iii i`-ici ~ii-ii --ii -iii ~ii-i -i-i ii -ii`-i :i-iii`i-i i: :-i
:iii ~ii-iii zi -i :-i ii-ii ii i`-i--i-i ii -i i-ii i`ii -iii`i -i-ii-i i`-i--i-i
~ii-ii i -ii iii ~ii-ii :ii-iii`ii-ii :ii`-iiii`-i i -ii -iii i-ii ~ii ii`-i-i-i-
-i-ii`-i i :i-iit -i i`-i-i -ii:
~iia-ii zi-iii ii ii-i i` -ii` ii -i-:iiii -i i` -ii-i ii, -i -i` -ii ii -iii` --ii-ii
:ii-i ii -iii ~ii-ii (-i -iiii i`-i--i i`zii`i-i ti-ii ii ti ii, i-iii ii ii
t( ii, i-i ii -ii--ii`-ii --ii iii -i i`i iii ii, -iii`ii ~iii i i`-i( i-i
ii i`t-ii-:iii-i -iii`-ii i ii ii -ii-i--i-i-i ti ti ii; :-i ii`i`-ii`-i -i
zii-iii ii :iiii-i t~ii ii: --ti-i i`-iii iti ii i-i-i--i i i -i :ii`-iiii`-i
i`iii: --i i-i-i--i ii -i ii: iii`-i t, -i zi t, -i ~i-i-ii t, -i -ii t, -i i`-i t:
:-iii -iiii--ii ~ii`i:iii it t~ii i`i -ii -i-:iii, iii-izi`-iii, ~ii-ii--ii`-i-ii,
-ii-iii, -ii i -ii-ii t, -iii`ii t, :iizii t, -iiii t: :-i-i -i -ii`-i
i`i-ii ii -iii-i ii ~ii-ii :-i i ~i-i-ii ~ii-ii -ii-ii t i --iii ii: ii-iii`ii
-it--i -iti t: ~i-ii :iii ii i`-ii`-ii-ii~ii -i i t( :-i i`-ii -i i`-ii`-ii-ii ii, -i
ii, :iizi iii`i-i i-ii ~ii i-iii ii :-i -ii-i i i-ii-ii i`-i--i-i i ii -i
(i`-itii`-ii -i-ii`i t: i`-ii`-ii ii i`-iiii i -i-iii itii ii (i-ii ii -iii
~ii-iii zi -i i`iii t- trr arr`rra rr+ -ii-ii--i --ii -i -i-i -iti t, -it -iiii
t i`i-i -i -i-i iti ii -ii-ii t ~ii -i ~i-i-i: :-ii ~ii -i -i-ii i`-iii, -iiii ii
~ii`-i<ii t:
iti-ii i ~ii-iii zi -i ii iii i`-icii t --iii -ii-i t- ziiiiiii:
zii -i t-i -ii-ii ziiii ~iii-i ii-i: :-i iii ii it -i-ii :-i ii-i ii -ii`-i-i
i-ii t i`i iti-ii i -ii`i-ii iiiii -i ~ii`ci-i itii ii (i-ii ii :ii`-iii-i
i-i i i`-i( iti-i--i ii i`-iii i`iii ii, -ii ~iii`zi -i --i iti i -iii ~ii--ii
ii ti ii (i-ii ii :ii`-iii-i i-i i i`-i( ~ii-i iii ii -ii-i ziiii cii -iii it
iii`i-i i`iii i`i ~ii--ii ti iti t- ....... +rrtrrr -r rr: tr-rrrr`tr ii ii iti t-i
t: :-ii ii iti ~ii ~ii--ii ii (i--i i`-i-ii-i ~ii-iii zi -i iii`i-i i`iii t: iii, i
~ii i`t-ii -i-ii ii -i-ii -i ii-ii t; ~ii`t-ii, iii ~ii -iii i ii-i (i ii -i
-i ii-i t, :i-i -i (i-ii ii ~i-iii`-i, :i-iiii-i ii -ici-:ci -i ~i-i ii ~i-ii-i-
+rtr trara.arrr. -iii i-i-ii -iti, ~ii`i-i -ii-i-iii ~i-iii`-i ii iiii t: iti
~i-i ii ii-iii`-i t: zi ii it ~i-i i`-izi--i -i-iii itii ii (i-ii ~ii -i-iii
:iii`iii i -iii--i ii, itii-ii ii izii`-ii iiiii t:
iiz ~ii--ii i ~ii`--i--i ii --iiii -iti i-i: -i ~i-ii--i-iii t: ~ii-iii
zi i ~i-i-ii ~ii--ii --iii`-iz t iiii`i :i-ii -ii`-i ii ~ii-i ti-i ii ~i-ii-i
ti-ii t: ~ii-i -i ti-i ii ~i-ii-i --i -iti ti-ii: it ~ii--ii -ii`--ii-i- t: ~ii-i-
:-iii --ii t; :ci :-iii i`-iii`-i -iti t: :-i :iii zi ii ~i-i-ii iizi i
~i-ii--i-ii -iii :ci-ii ii :i-ii i`-iii i-ii t ~ii it iiiii i-ii t i`i -ii`
ii --ii`-i, i`-ii`-i ~ii -ii ~ii-i- -i i`-i>ii--i t: it i`-i--i-i ~ii-iiii i i`-i--i-i -i
i`ii t: iti iii t i`i ii-iii zi-i -i -ii-i-iii ii-ii ii ~ii`--i-i -i-i -iti -ii-ii:
~iii`zi ii ~i-i i`-izi--i i`-ii -i -ii--i i -ii-i -i :ii`-iz t: -i i
~i--i, ~ii`--i-i iii -iii -czi ii :i-iii -ii-ii :i-ii`-i-i ti-i i iii :-i -ii--i it-i
t: :-i :iii zi ii zi-i i`-ii i :ii-ii-i-i-i i`-i--i-i -iii ii-i, -i ii >ii`-i -i -iiii
ii t~ii t: :-ii -iii ti ~i-ii-i i ~iiiii`-i ti-i i iii it i`-i--i -i-ii-i ~ii
-ii-izii-i ii t: ii-i i i`-ii`ii ii-ii, ii-ii, iii, ii, iii, >ii-ii -iii
ii-iii -i -iii`i-i -iai -i zi ii i-ii ~iii ii iii`-i-i t: zii-iii :ii-ii-i
(i`-itii`-ii -ii`-i ti -iti, ~ii`i-i ~iii ii :iii-ii-i -i-ii t: --iii -ii--i zi-i :-i
-i-iii`-ii ii -i ii -iiii t: i-i i i -ii-i ii, i-i i i zi-i ii ii :ii`-ii
~iii`zi -i -iii`i-i ii t -iti ii-i i -i-i-i`-i-iii ii, i`-ii -i ziii`--i ii -iii-ii
~ii :iii`i-iii i i-i-i -i iii ii-i ii (i-iii -iii t- r(tr ;rrrrr r rrr`-r.:
(trrtrrr rrr`rrrr, rrrrt
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r` rrra rr -rtr rrr` -r. r` rrrrr r rrrrr r` rrrr+
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s
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r` rrrar rr r` rrrrrrrrr trrar tr` trrr rr.+
r` rrrrrrtr` tr rr r rr trr r tr-rortr ++
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zi-ii i`-iiii`-iii`ii`-iiii-i i`-ii-i -i-i iii`-i-ii`-i-i i-i (-i -ii-ii`-i: ~i-ii -iii
i`zi-i: iizi-iii`-i-i zi-i-ii`-i-i-i-iii -ii`-i -iii-i-ii:: -i -iii zii-ii--i-iii`i-i-i
i`-iii i`-i--i-i-i--ii-iiiiiiii<ii`-izii iii`-ii`zi iti, ~i-i -iii--ii-i: ~ii-i-i
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r`r;r rrrr;r r`rrrrrr, trrrttr r`rrrrrrtrrr ..... ~i-ii-i i-iii-iii-i-i
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tra+r
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;. ~iii-izi-iii`ii` :i-i-iiiii iiii-i, -ii-i r:
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11. >rrrrrr
:-iiii ii ~ii -i--i-ii`-ii`i i -ii-iiii`ii ii -i ri -i ~i-iiiti-i t:
--ti-i ~ii-ii ~ii--iii-ii ii -ii iii-ii -ii-i i`-iii i -ii cizii t i`i :-i -iii -i -ii
--i. tii-i- zii-iiii ii ii--ii`-i ii ~ii-ii >izi i -iicii-i ~ii`i-i i-i ii
~i-i-i i`-i-i -iii: :-i >iiz i -ici ii-ii-i t-ii ii-i -iti t i --ti-i ii-iii
-iii`t-i ~ii -i-ii`-i ii ii -iii i` ~ii ~iiii-i i`i t, -i t-iii ii i`-i--i
~ii-iii`i-i i-i ti: >izi ~i-iiii ii t-iii zi-i-zi-i >izizii`-i -i-ii`i-i t: -iicii-ii
ii ~iiiii-i iiz-ii zi-izi-i: -iii`t-i, zi-i, -iii-ii i -ii-i -i t~ii ii: :iiizi-i
i -i-ii -ici ziiii -i ziii`i ii`-i-i-i i i`ii t: iiz-ii i`iizi-i ii ~iii-i-
i-ii, -ii-ii, zi-i ~ii -iii-ii i -i-i-i -i it ~ii-ici :iiii`-ii ii`-ii i t:
:-i -ii-ii-i ii`-ii ii :i--i-i i-i -i -ii i-i -ii`ii -i -itii-ii -i i`-i-i-ii -ii i-i iii
-ii it-i-ii -ii`zi-i ii: i`ii`iii -i -i-i-i i -zi ~ii -i-i it-i i`i t -iii`i
iiai -i-i -ii it-ii ~ii-ii i`-iii -i -ii ~ii it ii ia -ii: ......
~iii-i i`-ii-i -i i`ii i-ii t: iii ~ii ii`-i :-ii ~iii-i-i-ii i
~i-i-i -iti t: :iiii`-itii`-ii ii-i -i :-i i-ii i :i-iii i`-i-i-i t: -i (i`-izii-i:
~ii-i-i), -ii`-ii, i-iiii, -itiii-i, ii-ii, iti-ii, iii ~iii` -i -iii`-ii -iii-ii
(-i zi-i i ~i-ii -ii ii t( t: i`iizi-i i ~i-ii ~ii-iiii -i :-i ii-ii -i ~ii-i
-i--i-i ii -iii`-i -i ii t ~ii ~ii-iii zii i i`-iii iti-ii ii -ici iii -i
i`-i-ii -ii-ii t: -iiii-ii-i -iii-iiizi`-iii, zi-i--ii-i -i-:iii, -i--i--iii`t-i,
i`-izi-ii -iii --ii i`-i--i-i ii -ii-i i`-ii`i-i ti ~iii-i ~ii --i-i :i-i-i -i--ii`-i--i-i
-iii -iii-ii i ~iii-i -i ti -i-i-i t: ii-iii -i-ii`-i ii -i-ii ~i-iiiii :-ii
i`i-ii -i-i-i -iti t: :-i i-ii ii :i-iit iii-iii iii ~i-izi t~ii t i ii ii
-icii -iti t:
iiz-ii ii ~ii-iii i`iizi-i -iii`-ii i`-i-iiiii ~ii -iii-ii ii -i-ii`-i-i
izii`-ii i`-iz-iii :i--i-i i-ii t: -i--i-i: iti ~iii-ii -iii -i-ii ii :ii`-ii`-ii`i zi-i t:
-ii-ii-i-, --i-i ~ii ~ii`i-i-ii-i :-i zi-i i -ii`-iiii t: ~ii-ii-i-ii -iii -iiizii-i
i ii -i -i:ii`-iz ~ii`i-i-ii-i i -ii-i-i -iii ~ii`i-i-iii-ii ii ~iiii i`iizi-i
t, -i-ii-iii --iii i`-iiiii t: :-ii ii (i ziicii :i-ii`i-iizi-i t ii iizii:i-ii
ii ii-iii-ii ii -i-iiii t: :-ii i-i -i-i-ii -i --ii ~ii-i i-i-ii`-i-ii-i-i ii -i-ii
ii ~iiii -ii-ii iii, i`-ii-i ~ii ~iii-i ii -ii-ii ii: --i-i ~ii ~ii`i-i-i -i, ~ii :-i-i
i-i ~ii ii -i iiz-ii i ~i-ii ii`-iii -i izii`-ii ~ii ~iiiii`--ii ~i-ii-ii ii
ii-ii--ii -iiii i t: -i-i (-i--iii) i -i-i (-i-i-i) iiz-iii iiii i ~ii`-i
:ii-ii-i i t ii ~iii ii >ii-ii -i ii`-ii ~ii -ii-ii`-iii ii -i-ii-i ~ii-ii i i-:
t: i`iii -i-:iii ii zi-i iiz-ii ii -iii`-ii i`-i-iiiii -i ~ii-i-:ii-i t: ~ii`i-i-ii-i
ii i`ziii-ii --ti i -i-ii -i i-i -ii it-i iii ii: -i--i-i: --ii -iii`-ii zi-i
ii ~ii --ii i ~iiii i :ii`-iii`i-i -i-ii`-izi-i ii ~iii -ii -i-ii ci-i -iti ti
iiii t: ii`-i t~ii it t i`i ~ii-iii zi ii ii -iii`-ii -ii-ii ii-i -iii:
i`iii-ii`-i--iii, -ii-i-iti, :iizi-ii ~iii` --iii -i-ii( -i ii ti -ii ii zi ii
~i-i i-ii -i -iii`-ii -iii-ii (-i zi-i i -i :i-iii ~i-izi t: :-ii :iii -itiii-i i
-i-iii ii`- : iiz-ii zi-i zi-i 123 124 ~ii-iii i-i-i-: i`-ii ii -i-ii(
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ti t: -i-i -i--i-i: iiz, i-i, zi-i, zii-i -iii -ii-i -ii-i-ii~ii -iii -iii-ii~ii ii
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13. trttrrrrr
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:-ii ii ~iiii i-iii --ti-i i`-ii`ii iiii ii, i`i-i -i-i-ii ii ~ii`i-ii`-i
ti-ii t --iii ~ii -iii`ii -i-i-i ii ii --ii -ii-ii iii t, --iii -iicii ii t:
iii -i --i-i i i`-i-ii ~iii -ii -i-i-ii`-izi--i i i`-i-i-i-i -i i`-i-ii -iti ii -ii
t: :-i :iiizi-i i -iii --ii :-i ~iiiii-i ~iii`i`-i-i -i ~i-ii-i i`-izi--i ii it-i
-iii`ii i`-iz-iii ti -iiii -iii`i iiz-ii zi-i zi-i -i i`-ii i zi-i ii ~ii-ii ii
~i-ii-i i`ii t, -it ii-ii ii -ii:
-i-iii ii`- : iiz-ii zi-i zi-i 129 130 ~ii-iii i-i-i-: i`-ii ii -i-ii(
iiz-ii zi-i zi-i ~iii ii ii-i -i -iii ~i-ii ~iii`i`-i-i t: :-iii izii`-ii
-iii`-iii -i-ii-i t: --i-i ziz -iii`ii-ii t -iii -i :i-ii`-i-i ii-iii zi-ii -i i`ii -i
i`-i-iii t: ~i-i; i`-ii`i-i i -i -iii t: i`i--i iiz-ii zi-i zi-i i ii-ii i -ii
ti ii-i -i, -i-ii-i -ii-iii -ii-iiii i -i-ii -i ti-i -i ~ii i`t-i, ~iiiii ~iii` -i
-iicii-i -i ti-i -i it i`-i--ii-ii`i i`-i--iii i tii -iti -ii ii:: i. -ii-i -i (i
-it--iii ii-i i -ii-i-ii :iiizi-i ii :-i i`zii -i (i :izi-i-iii :iii-i i`iii t: -i
~ii-ii i`-i--i -ii--i-i -iii-ii -i iiz-ii zi-i zi-i ii i`-ii`-i (-i i`-iiii -i-:iii-
i-ii ii i-izi i, iti -ii tii`i -i-i-ii-i-ii t: ~ii-iii --i-i ii -ii`i-i
i`i--i -it-iii ii`-i i`-ii`ziii ii -iicii (-i ii`-iii i -iii :iiizi-i, zi-i -i-:iii
ii :iii:ii`-ii i i`-i( i`iii iii it -ii-i --i-i t: ~iizii t i`i i`iizi-i ii ii
i`-izii-i ii-i-ii`zi ~i-iicii-i ii t --ii i-izi: -i-ii-i ~ii -iicii-i ii i-i
ii`i--i i. -ii-i ~iiii-i-i i`-iii-i ti: :-ti zii i -iii :-i :iiizi-i ii ii`ii i
i`-i-i-i-i i i`-i( ~ii --i-i i -i-i ii -i-i-ii--ii -i-iiii i i`-ii -i izii`-iii ii
~ii-ii`-i-i i-ii t:
(r`trr`qrrr, trrrr. - trrtrrrrrr rrtr, -rrarr+rr trtrrtr trtrrr,
rrtrrtrr, {
-i-iii ii`- : iiz-ii zi-i zi-i 137 138 ~ii-iii i-i-i-: i`-ii ii -i-ii(
17. srrrrr
it t-ii i`-i( ii-i ~ii :i-ii-ii ii ii-i t i`i -i-i-i i -ii:ii`-i -icii
i. i`zi-i-iii i`iiiai (-i-ii-ii-i ~iii, -i-i-i i`-iiii ii-ii-i i`-iii`-i<ii-ii)
iii, -i -iii-ii-i`-ii`z ~ii -iii i i`-i( -i:ii`-iz >ii ~i-i-i-iii-ii-iii ii (i
-it-iii ii`-i trrrrrrr ii, ~ii-iii-:iii-i >rrtrtrrrrr+rrrr i -iii -i-iii`-i
i --i iti-ii`t-iii (-i iti-i-iciii i-ii-i t-i :iizi-i i`t-i -i trrrrrrr (-i --ii
iii ii -ii :i--i-i i`iii t: it iii ~i-ii i`ii -i -it--iii t: ~iii ~ii-ii zi
i i i -i ~ii`--i--i (-i ~ii`--i-ii ii -iii i i`-i( -iii ~ii ~ii-ii -i i-ii t~ii
t: -ii-ii-i-i: :i-ii-i ti-ii t i`i ii-iii i ~iii`ii ~ii ii-iii`-ii ii -i i-ii t,
i ziii ~ii`ii -i-i it t i`i --iii -ii-ii`-ii -ii ~ii`ii iti iii t:
--i-i-i-ii i -iiii i i: -ii i-i >ii-i~i-i-i-iii-ii-iii ii ii--i i` -i -i-i
; -i i---ii i -i-i-i -i ~ii-i i`-i--i-i ii -i-i-i -i ~ii`i-i-i i`iii ii
i`i-iii i<ii--ii :iiizi-i ti t~ii ii: :-ii i`-i--i-i ii i`-i--ii -i-i -i --i-i-i-ii
i -iiii i iii-i ii t~ii ii: -ii -i -ii ~iii -ii ii-iii i i i -i -i--i ii
i`-i--i-i--i-i-i :i-i-i (-i -ii--i--ii ii, iiii`i -ii-ii-i i-i-ii ii :-i-i -iiii -iiii
-iti ti iiii ii: i. i`iiiai ii it -i-ii-i :iiizi-i --i -i-i-ii ii ii`-i t: :-ii`-i(
i`-iii ti it iii z-iii ii t ~ii -ii-ii`ii ii t: -i--i-i: s i<ii i iii i
-iii iiii--i -i :i--ii`-i ii it :ii-i ci -iii t: :-ii :iiizi-i i -iii ti iiai
ii ;r i<ii i ~iii zii i<ii i --ii i -i -i-ii-i (-i ii--ii ii ---ii-iii-ii
:i-iiii tii:
>ii ~i-i-i-iii-ii-iii iiz-ii i zi-i zi-i, i`i-i i`ii zi-i (-i :i-ii`i-ii
zi-i i i -i ii ii-ii ii-ii t, i i`-iz ~ii-iii i: --t -i i-i-i :-i zi-i ii ~ii`i-i
~i-i -iii-ii-:iii-i zi-ii ii ii -iti i`-i-ii-i ii: -i -iiii-i-ii-ii ii`i i i`i-ti-i
~ii-i ~i-ii ii-ii -i r`rrrr` ii ~iiiiii`-i i-iii i`-i--i-i i ii -i -i( i`ii`-iii
ii ---ii i`iii ii: trrrrrrr ii --ii :iii ii (i -it-ii ii`-i t: zi-i zi-i ii
:i-ici i`-izi--i t, --ii-i-i: it i-i--i ii iiii t: ~i-ii ii-iii zi-ii -i i-i--i
ii i`-iii -ii-ii ii-ii t, --i :i ~ii-ii ~ii--ii ii :i`zi-ii, -ii-ii, ii-ii ~ii-ii i-ii
ii iiii -iti -ii-ii ii-ii: :-ii`-i( -ii--i ii iti ~ii -iici ii ii i-ii i`-ii`-iii
t: -i i i -iti -ii-i: -iii i-i--i -iiii ~ii-ii :iii`-i ii t, iti ii :i i`-iii
-i ~ii :-ii`-i( i-i--i -i ~ii-ii`i-i t: zi-izi-i ii i` -i --ii-i-i ii i-i--i ii it
~iii-i -i-i-i ii i i-ii -ii t: i`-ii`ii -i-i-ii i-ii`i ii -it t: i-ii --i-i-i
ti-ii t-trtrr. rr-rr: ii --i-i-i -iti, -it i-ii -iti -ii-ii ii -ii-ii: :-ii`-i(
-ii--i, -iici ~ii -iii i :i ii :-i ii-i ii i-ii ~ii-ii -it-ii i-i --iiii
i`iii ii -ii-ii t! :-ii i`-iii-i i`ii zi-i i --ii-i-i-ii i ~i-i-ii -i i-i-i i-i
:i-ii-ii i`zi-i, ~ii`i-i :i-ii ii`i`-i-i :i-ii-ii (ii-i) -i-i-i (-i --i-i-i t: -it :iiizi ii t
~ii i`-i-izi ii: --i-i-i-ii (-i -i-i-ii --iii --iii-i t, ~iii--ii i-i, ii, ~i-i-i
ii -iii`i -iti: :-i -ii-i-ii i ~ii-iii -i trrrrrrr i-i-i ii-i -i --i-i-i-ii ii
i`-i--i-i-i-ii -ii-ii`-ii zici-ii ii: it iii ii ti ii-i t i`i zi ii -i-i-ii~ii
ii -ii ii --ii-i-i-i-ii i`-i--i-i :i--i-i i`iii iii ii, --iii ~ii -i-i-i -i
~iii`i`-i-i -iiii ii ii-i -iti ii -iii: i. i`iiiai ii it :iiizi-i --i i-ii ii ii
i-i ii :iiii`-ii -iiii-i t:
-i-i-i -i -ici-i ii (i -i-i-ii`-i-i ii-ii`i izi`-i t: it-i -ii ii
iii`ii -i i`-i--i-i ii iii -ii-i i`iii ii-ii t ~ii i`i -ii`-i, i`-i-ii, iii ii iii
i ii iii`ii -i i`-iiz iiiiii ii ~iii, i--i-i-i (-i iiii-i i`iii ii-ii t:
:-ii izi`-i ii ~ii-iii>ii -i trrrrrrr -i ~ii-iiii t: ii-i ii :ii-i zi-ii i`-i-i-ii ii
-i--ii -i ti-ii t ii iii -iii-i ii -i-i-ii zii`-i t: i ii i`zi-i i i -i ~ii
--ii ii -i-i-ii ii zii`-ii -i i-i-ii -icii ii i` ii :ii-ii-i ii-iii -ii-ii`-ii
i-ii -i ii-ii t: :-i :iii it ii-i iii (-i -i-ii-i i ii-i -i -i-ii-i ii iii
i-ii t: :-i-i i`i-i i`-iiii i -i-ii-i ii` ii ---ii-i-i i`iii iii t, --i-i -i i
i`-iziii -i ---ici-iii t- i, ii`i-ii, --iii`ziii, -iti`ziii, -ii`-ii i`ziii,
i iiii, i-i iiii, iii-ii i i ii -ii-i, :ii` -iiii-i -i iiazii-ii ~ii :ii` -i-i-i -i -itii` -i<ii-ii
ii -iii-ii, ~iizi i`ziiii ii -i-i-ii, ~iii`ii, iiii`-iii ~ii ~ii-i-iii`iii -i
-i-ii-ii ~ii -i i-i-i -i-i-ii ~iii`: ~ii-iii ii i` -i i ii ~ii`iiiii
-ici-i: -ii-ii`-ii t: ~i-i: :-i -i-i-i -i --iii it i<i -ziii t-
trrrrrtr trr r` trrrtrr rrrtrr r` rrtr rr r+r .+
trrrtrr +rrrrrrtr trrrrr r`rrcrtr++ tr. ;++
i-i-i-ii ii ~ii`iziii -ii-ii --iii it ii-i ii ~i-i--i -ii-ii`ii ~ii
:iii-i t-
rrrttrrtr r`rrz orrrrr`tr tr rtr.+
r tr rr r rrrr` tr rr-r rrrtrrr` rtr r` rr.++tr. {-++
-i-iii ii`- : iiz-ii zi-i zi-i 139 140 ~ii-iii i-i-i-: i`-ii ii -i-ii(
iii i`ziii ~ii iiiii i ~ii`-ii`-i i ii i`zizi--i-ii`-i ~ii i-ii-
-i-ii`-i i-ii ti, :-i -i-i-i -i --iii -i-i--i i`-i--i-i i<i -icii - -i ;r -ii
i`-iziii -i ---ici-iii t:
~i-i--i -i-i ~ii :iizi-i -i-i-i -i i--i-i-ii i`-i--i-i i i`-i( -ii`-iiz
i<i -i--i-i: :i-ii ii-i-ii-ii i i`-i( ia-iii t: :-i -i-i i<ii ii iii i`-ii`i-i ti
~i-i--i i-ii t ~ii it i`-ii-ii i i`-i( ~ii`ii -iiiii i`-iz tiii: -i-i ~ii iii i
-i-i ii :ii-iii`ii i`i--i -iii ti -i-i (-i -iiii iiii -i :i--i-i i-i i i`-i( i.
i`iiiai t-i -iii i iii: i iii t:
-ii i`-iii-i t i`i i. i`iiiai ii i`-i--i ii`-izii-i -ii--i-i -iii-ii -ii-i-
i`-i-ii-i i -i( ~iiii-ii ii ---iii`-i-i i-ii tii:
(>rr +rrr trrr+rrr-rrr -trrr tr >rr tr trrr rr+rrrr rrt zr . r` rrrtrrrt r` rrrrar
rtr r`rrr`artr trrrrrrr rrttrrr tr trrrrrrrr - rrrrt
-i-ii ii`- : i-i i`-i<ii 145 146 ~ii-iii i-i-i-: i`-ii ii -i-ii(
2. Contribution of Jainism to Indian Culture
A Seminar on Contribution of Jainism To Indian Culture
with special reference to the Doctrine of Non-Violence was held from
2
nd
to 6
th
October, 1973 under the auspices of the Department of Sanskrit,
University of Udaipur. About sixty papers were contributed to the Seminar
which was attended by a large number of scholars of Jainism and allied
disciplines from different parts of the country. This was the second
Seminar organised by the Department of Sanskrit; the first one was held
in December, 1968, on the Principles of Literary Criticism in Sanskrit.
The present publication comprises some of the papers contributed to the
Seminar on Jainism. I am extremely grateful to Lala Shri Sunder Lal
Jain whose encouragement is my best inspriration for work. Prof. Jagdish
Lal Shastri never fails to appreciate what I do, this accounts for accepting
these seminar papers for publication which has been speeded up by Shri
Jainendra Prakash Jain, Dr. A. Bhattacharya and Shri N.K. Jain. Seminar
papers in Hindi are being published by the Adarsh Sahitya Sangh, Churu,
Rajasthan.
The Seminar was inaugurated on the moring of 2nd October,
1973, the date rendered auspicious by the birth of Mahatma Gandhi, the
apostle of peace and non-violence. Dr. A. N. Upadhye, the doyen of
Jainological Studies in India, very kindly accepted its General
Presidentiship. He was ably and competently assisted by the chairmen :
Dr. M.L. Mehta, Dr. T.G. Kalghatgi, Professor Satyavrat, Professor
H.C. Bhayani, Pt. Dalsukh Malvania, Professor G.N. Sharma, G.C.
Choudhary and the Secretaries: Professor M.G. Dhadphate, Dr. V.P.
Jain, Dr. N.H. Samtani, Dr. K.C. Jain and Dr. V.D. Johrapurkar for
different sessons of the Seminar. Besides the General President of the
Seminar, Dr. K.D. Bajpai also delivered special lecture on Jain Art and
Architecture which was illustrated with representative slides by Dr. G.C.
Jain. As Director of the Seminar, I owe a deep debt of gratitude to these
scholars in particular and to all others who made the Seminar a great
success by their enlightened guidance and participation and now by their
permission for publication.
Colleagues of my Department dont need a special and recorded
mention of my gratitude which is writ large in the sanctum of my heart.
Many friends from other Departments, notably Dr. K.C. Sogani, Associate
Professor in the Department of Philosophy and Shri O.D. Upadhya,
Assiatant Professor in the Department of Drawing and Painting, helped
me in the orgnisation of the Seminar. Digamber Jain Agrawal Samaj,
Jain Mumukshu Mandal, Shvetambara Terapanth Samaj, Vardhamana
Sthanakvasi Samaj, Shvetambara Murt Pujak Samaj, Bharat Jain
Mahamandal and Mahavir Nirvan Mahotsava Samit of Udaipur town and
Himmat Singh Saruparia gave receptions in honour of the participating
scholars. Active participation by local Jain community was a special
feature of this Seminar. Town and gown met profitably. Thus the ideal
of the University to meet the social needs the aspiration was realised.
It was on the initial recommendation of the then Vice-Chancellor
of Udaipur University, Dr. G.S. Mahajani now the Vice-Chancellor of
the University of Poona that the University Grants Commission, New
Delhi, accepted my proposal to sponsor this Seminar. I am most sincerely
thankful to him and to the authorities of the Commission. I must mention
here without fail the names of my esteemed friends: Dr. D.K. Mishra,
Director of Extension and Shri A.C. Sharma, Comptroller, University of
Udaipur, who are always unfailing in their help in any good work that I
do. This Seminar is the best thing that could be done by any University
because here it was for the first time that Jainism was discussed in all its
bearings, comparatively, analytically and critically. I really regret that
lively and enlightened discussion that followed the presentation of papers
is not included here as was done earlier in the publication of the Seminar
on Principles of Literary Criticism in Sanskrit. This is mainly due to
the imperfect and incomplete recording of the discussion on the papers
which deal with a wide variety of subjects related to language and literature,
religion, philosophy and ethics, fine arts and sciences and finally to the
history and culture of Jainism. Indexes of authors, works and terms,
prepared by my pupil-colleague Dr. V.P. Bhatt, will be found useful by
the readers and researchers.
-i-ii ii`- : i-i i`-i<ii 147 148 ~ii-iii i-i-i-: i`-ii ii -i-ii(
Dissent co-existed in the intellectual and religious democracy of
India from the times of the Vedas. In the royal family of Katriyas, a
great hero, Mahvra was born in the old Republic of Vail. He was
born more than 2500 years ago, probably 20 years before the birth of
another great leader of India, the Buddha. He proclaimed: Enemies are
within and not without, real conquest is the conquest of petty self,
all absolutism is false, relativity is the truth, violence and lust will
solve no problem. Ahis and Aparigraha are the real answers to
the problems of man and his world, war against internal impurities
must be won with the weapon of renunciation and asceticism; with this
was born a new faith, a new religion that has given a new sense and
direction to our struggle. The world has won many a battle through violence
and conquest of nature but is now losing the war. We face extinction
through thermo-nuclear weapons due to personal and organised violence.
Recapitualation of Lord Mahviras message can still save us from final
death, from universal suicide.
Lord Mahvra attained Nirva on the dark night of Amvsy
in the month of Krttika (corrsponding to 13 November this year). The
nation will be celebrating the Nirva for the full one year ending on 14
November 1975, when the next Krttika Amvsy falls. Empirical night
of darkness marks the final day of his awakening. Language and literature,
religion and philosphy, fine arts and sciences, history and culture of
India have benefited from the contribution that Jainism has made through
its long course of development. Buddhism has disappeared from the
land of its birth. Jainism is firmly rooted in the soil of India.
Universities in India can no longer ignore the study of its rich
cultural heritage. If gown does not know the town, all education will be
irrelevant. Rajasthan has a large number of Jainas, living followers of
old faith now organized into differents sects. A rich treasure of manuscripts
and variety of monuments exit. But no attmept was made to introduce the
study of the Jaina language, literature and culture in Rajasthan. The
Department of Sanskrit, University of Udaipur, pioneered the introduction
of Prakrit as a special study at M.A. in Sanskrit and at Certificate level
for the beginners from the year 1971.
2500 years of the Lord Mahvras Nirva are being celebrated
in all the parts of the country this year. There is hardly nay organisation
or individual who is not contributing his best in spreading his message
throughout the length and breadth of this country and in other corners of
the world. This Seminar was contemplated well in advance so that the
papers may be published during the year of Nirva. This may be
considered our most humble offering (a Smyika) to the Lord Mahvra.
(Editorial, Contribution of Jainism to Indian Culture, MLBD, Delhi,
1975)
2. Introduction to Jtakaml
The Jtakml of ryara or ryasra is also called
Bodhisattvvadnaml which title explains the nature of this work being a
collection (garland) of the great and glorious acts (avadnas) of Bodhisattva.
1. Inspiring ideal of the Jtakas
It was the Bodhisattava-doctrine of the Buddhists that inspired
the creation of extensive Jtaka literature. The ideal of Bodhisattva de-
veloped under the impact of Mahyna (or Great Vehicle). In earlier
Buddhism or Hnayna the Bodhisattva was conceived simply as a pre-
vious incarnation of Buddha. According to this concept the Buddha, in a
long series of transmigrations as a Bodhisattva, did many deeds of
kindness before achieving his perfection or the Buddhahood. The early
Jtaka tales illustrate that Bodhisattva can be incarnated as men or animals,
but the more advanced Bodhisattavas were to be adored and prayed to for
achieving ones nirva.
The concern of the Hnaynists was for individuals perfection
and his own arhathood or final extinction. He followed the example of
Bodhisattva, the previous incarnation of the Buddha, to win his nirva.
as quickly as possible. This concern for his own nirva and per-
fection was replaced by a new ideal of Bodhisattva. In Mahyna the
Bodhisattva was conceived not as a being who was anxiously working
and awaiting for becoming Buddha, but as one who would wait until
even the smallest creature had won the highest Sumum bonum of his life
and would work for the welfare of all for the same ideal.
The is ideal of Bodhisattva working for the freedom and good of
all, and not merely striving to win his own freedom made the old ideal of
arhant, who achieved nirvna for his own self and would be born no
more, appear as rather selfish.
Men should aim at becoming Boddhisttvas, beings who have
attained their own perfection and are still striving for the freedom of all,
and not arhants.This was the new message of Mahyna.
i~-i-i ii`- : iiz i`-i<ii 181 182 ~ii-iii i-i-i-: i`-ii ii -i-ii(
The following declaration of Lord Ka. in the Bhagvadgt
manifests the same ideal :
r rr rrrrrr`ttr rrtrr r`rrr rrrrrrr r`rr&rr+
rrrrrrtrrrrrrtrr rtr qr -r rrrrr`r++ (Gita, III. 22.)
He inspired rjuna for effective participation in war for the good
of others, for the lokasagraha, the welfare of the world, even if rjuna
had noting to gain or nothing at stake.
In Tantric culture also the only duty of a guru or spiritual guide,
who has attained perfect purity and realized his perfect identity with the
Ultimate, is considered to be the welfare of all the worldly beings.
1
However, the ideal of Bhagvn of Gt or of a gur of Tantric
tradition is different in one important respect from the ideal of
Bodhisattva. In Brhmaical (popularly but wrongly called Hindu) tradi-
tion, as distinguished from the Buddhistic, Bhgavan or gur, who is not
considered different from the ultimate iva or akti, is a Perfect Being.
He is the personification of the Absolute. He admits of no evolution. But
the Buddhist tradition cannot, on theoretical considerations, regard
Bodhisattva as perfect incarnation of the perfect absolute. The state of
perfection is to evolve gradually within him. Perfection is not his inher-
ent or constant state. But it is the very nature of the Bhagavn of
Bhgavatism. Bodhisattva strives to ascend the ideal of perfection, and
once he has achieved it he works for the welfare of all others. A Bhagavn,
on the other hand, descends down in the form of Ka or even as an
animal, a boar, fish or the lion, and may choose to continue doing good
to others, mainly his followers. But a Bodhisattva slowly and steadly
cultivates the good nature, setting his example for others and in the pro-
cess of his perfection is shown to be born as animal, bird, ordinary
subject or a king. He attains the state of perfection through the anterior
births which are of far lower nature. However, the concern for the free-
dom of all is common ideal espoused by the Mahyna, Bhgavatism,
Tantrism and the later Vednta.
2
The Bodhisattva is thought of in the Mahyna not only as a
spirit of Kindness and compassion but also of suffering. We often meet
the resolve of the Bodhisattva ready to take upon himself the deeds of all
beings even of those in the hells, in other worlds or in the realms of
punishment.
This concept of Bodhisattva as a Suffering Saviour, which closely
resembles the Christian God who gives his life as a ransom for many,
reminds us of the famous Sankrit Sloka:
r tr rrrrrr trr r trr rr rrr+rrrr+
rrrrrr a.artrrtrrrr trrr`rrrrrrr`trrrrrrrr++
ibi, when strongly advised by his Minister against giving away
his eye to the mendicant, repeats the same resolve of saving the suffering
world and fulfil the desire of akra, the begger of his eyes:
rrr rtr. trrr+rrrrtrrrrrtr rr trr rrrrrr r rrrr`trrr+
rrtr r rrrr` rtrr trratr rr rr&rrrrrr rrr rrr -r +r atr rrr rr.++
;
This is no effort for attaining emperorship, nor fame, nor
Heaven, nor liberation; but I am interest only in saving the people.
Morever, let not this persons trouble of preferring the request be
frustated.
Immeasurable charity and compassion, purity of mind and in-
difference to the pleasures of ones own self are the sine quo non of such
a Saviour.
4
In his thought, word and deed he is ever inspired by friendli-
ness, good will and benevolence.
5
The generous hospitality of a
Boddhisattva knows no limits. He would gladly offer even his body when
he has nothing else to offer. Thus Bodhisattva, born as a hare, resolves:
trrrr`rrtrr`rra rrrrr`trrr arr`rrr&r rtrr r`rrrraarrr+
trrr rrrtrrrr r trtrrr` trrrrrrrr` trr` rtrrr rrtr trr r
++
"I posses this means of entertaining guests. Hence, O heart, give
up your wretchedness of grief. I shall statisfy the request that is made,
with this little body."
i~-i-i ii`- : iiz i`-i<ii 183 184 ~ii-iii i-i-i-: i`-ii ii -i-ii(
The same resolve to sacrifice his body for the good of others is
repeated in the Hastijtaka. Bodhisattva, born as an elephant, offers his
body to the travellers, who had lost their way in the jungle, so that they
may cross the occean of misery:
rrtr r` rr trr` aa a r tr rrrtrrrrrrr +
qrrr a .arrrtr trrrrrrrrra -rtrrrrrrr ++
Here also Bodhisattva-elephant makes it clear that he is striving
for the welfare of others and that he does not care either for liberation or
for the emperorship of the world or for the attainment of the bliss of
heaven, etc.
rrr trrtr. trrr`tr rrrrrrtr rrrrtrrrtrr rrrrrrorrr+
tr artrrrrr rrttrr r -r crr r rrr r` >rr r r r rrr ortrr arrr
++
(Hastjtaka, verse no. 21)
Thus we find that Jtakas are narrated to glorify the ideal of
Bodhisattva, a being of immeasurable charity and compassion who is
unconcerned with his self and is ever striving to save the world from the
toils of transmigration and the sufferings of the world. It was to nourish
this new ideal of Mahynism that the works like Jtakaml, describing
the glorious and benevolent acts of Bodhisattva, came into existence.
2. The Source Literature
The source of the Jtakaml in Sanskrit is the extensive kin-
dred literature in Pli. The Pli canon consists of three sections called
piakas (baskets). These three are known as the Vinaya, Sutta (Sanskrit,
Stra) and Abhidhamma. The largest and most important of the Tripiakas
is the Sutta pitaka. It is divided into five Nikyas (Groups):
(i) Dgha (Drgha, i.e. Long) Nikya, a collection of long sermons.
(ii) Majjhima (Madhyama, i.e. Medium) Nikya, shorter sermons.
(iii) Sayutta (Sayukta, connected) Nikya, brief pronouncements.
(iv) Aguttara (Graduated) Nikya.
(v) Khuddaka (Minor) Nikya, miscellaneous works in prose and
verse. It contains fifteen works
8
including the Dhammapada,
the Theragth and the Thergth. The Jtakas occpuy the tenth
place among these works.
This grouping of the Khuddaka Nikya into fifteen works was
done at a later date. Originally the Jtakas formed one of the nine types
of composition of the gam pika
9
which was the only compilation of
the First Buddhist Council. The tales are told in full in a prose com-
mentary attributed to Buddhaghoa which is invariably published
with the verses. Most of the tales are secular and they do not convey
a very exalted message, but they have all been given an odour of
sanctity by being ascribed to Buddha, who is said to have told them
as recollections of his previous birth as a Bodhisttva, a being des-
tined to become a Buddha. These easy and vivid stories are great as
literature
10
Written in simple Pli language, which was understood by
the ordinary man, the Pli Jtakas were simple in style, as different from
the ornate charcter of classical Sanskrit. They contained many fine pas-
sages but were largely prosaic and repetitive. This character of simplic-
ity in style and prosaic repetition of stock phrases and descriptions is
found in the Sanskrit of Jtakaml also. Many ideas, morals and de-
scriptions are repeated without any care for the offence to style. Thus for
example, the charity and compassion are glorified, usually in the same
tone and tenor, on the slightest pretext. The gift for eulogising the ethical
and moral virtues, like charity, hospitality, friendliness and compassion,
exists in rather uncomfortable abundance
11
. The tale recedes to the back-
ground and gives way to the repetitive descriptions in verses. The suc-
cession of events and interest therein are sacrificed for the versification
of ideas and events.
The Pli Jtakas are 547 in number. The number does not
correspond to exactly 547 tales, because some of these are repetitions in
a different setting or in variant version.
The Jtakaml consists of 34 stories. Many of these are trace-
able to the Pli Jtakas and the works like Cariyapiaka and Apadna.
i~-i-i ii`- : iiz i`-i<ii 185 186 ~ii-iii i-i-i-: i`-ii ii -i-ii(
The author of Jtakaml may have also drawn upon the Sanskrit ver-
sions of the Vinayapiaka. Given below is the list of 34 Jtakas of the
Jtakaml with notes on identification of their source
12
:
1. Vyghrijtaka. This Jtaka is not yet traced to any Pli source. In
this story a Bodhisattva is described to have given his body as food
to save the life of newly born young ones of a tigress. The first
trace of this Jtaka is found in Mlsarvstivda Vinay from which
Avadna No. 32 on Divyvdna seems to have been taken.
Kemendra in Avadna-kalpalat refers to this Jtaka in Avadna
No. 51 and also again in Avadna No. 95. He also bodily takes two
stanzas which to Prof. Vaidya appear to be from the pen of ryara.
The case of the few other Jtakas, about 6 in number which are not
yet traced to Pli sources, may be similarly explained that they
were the speciality of the period of transition from Hnayna to
Mahyna and of ryara.
2. ibijtaka. The story of ibi is well-known to the Puras. It is
found in Pli Jtaka no. 499 and in Cariypika 8. Avadnakalpalat
by Kemendra also, in Avadna no. 91, refers to king ibi in a
slightly different way.
3. Kulmapiijtaka. This corresponds to Pli Jtaka no. 415.
4. rehijtaka. This corresponds to Pli Jtaka no. 40 which ap-
pears there under the title of Kadiragra Jtaka.
5. Aviahyarehijtaka. This corresponds to Pli Jtaka no. 340
where it appears under a slightly different title of Viahya-
sehijtaka.
6. aajtaka. This corresponds to Pli Jtakas no. 316 and
Cariypiaka no. 10 where its title is Sasapandita.
7. Agastyajtaka. This corresponds to Pli Jtaka no. 480 and
Cariypitak no. 1. Where it is called Akitti or Akatti.
8. Maitrbalajtak. The Pli source is not traced as yet.
9. Vivantarajtaka. This is one of the most popular tales of Buddhist
literature. It corresponds to Jtaka no. 547 and Cariypiaka no. 9.
It also figures in Mdhyamaka Vtti 30.88 called Prasannapad of
Candrakrti and in Avadnakalpalat no. 29. The story has been
sculptured in the Relic chamber of the Mah Thpa in Ceylon and
elsewhere.
10. Yajajtaka. Pli source not traced. The censure of animal sacri-
fice is so vehemently done in this story that much of it seems to be
of late origin and speaks of the encounter between Buddhism and
Brhmaism.
11. akrajtaka. This corresponds to Plijtaka no. 31 where its title is
Kulavakajtaka.
12. Brhmaajtaka. Not yet traced to Pli sources.
13. Unmdayantjtaka. This corresponds to Pli Jtaka no. 527.
14. Supragajtaka. Corresponds to Jtaka no. 463.
15. Matsyajtaka. Corresponds to Jtaka no. 75 in Pli and Cariypiaka,
no. 30.
16. Vartakpotakajtaka. Corresponds to Jtaka, no. 35 and
Cariypiaka, no. 29.
17. Kumbhajtaka. Corresponds to Jtaka, no. 512 in Pli.
18. Aputrajtaka is not yet traced to Pli sources.
19. Bisajtak. Corresponds to Pli Jtaka no. 488 and Cariypiaka,
no. 24. At the end of this Jtaka there is a remark that this Jtaka was
composed by Bhagavan, followed by the stanzas
13
giving the past
and future identifications of the characters of the story. Such a
description is invariably found in all the Pli Jtakas but ryaura
does not include such a description in his Jtakas. Hence Kern has
rightly regarded as spurious the portion at the end of this single Jtaka.
20. rehijtaka. Corresponds to Kalyadhammajtaka in Pli, no.
171.
i~-i-i ii`- : iiz i`-i<ii 187 188 ~ii-iii i-i-i-: i`-ii ii -i-ii(
21. Cuabodhijtaka corresponds to Pli Jtaka, no. 443 and
Cariypiaka, no. 14.
22. Hasajtaka corresponds to Pli Jtaka, no. 502.
23. Mahbodhijtaka corresponds to Pli Jtaka, no. 528.
24. Mahkapijtaka corresponds to Jtaka, no. 407 in Pli. This story
is sculptured in the Bharhut Stp.
25. arabhajtaka corresponds to Pli Jtaka, no. 483.
26. Rurujtaka corresponds to Pli Jtaka, no. 482.
27. Mahkapijtaka corresponds to Jtaka, no. 407 and Cariypiaka,
no. 27 where it is called Kapirja.
28. Kntijtaka corresponds to Pli Khantivdijtaka, no. 313. The
story is sculptured in Ajanta Caves wherein stanzas 4, 15, and 19
from the Jtakaml are engraved.
29. Brahmajtaka is not yet traced to Pli sources.
30. Hastijtaka is not yet traced to Pli sources. This may be the origi-
nal creation of the author of Jtakamla himself.
31. Sutasomajtaka corresponds to Jtaka, no. 537 and Cariypiaka,
no.32. The story is well-known in the Puras under Kalmapda
and also in works like Avadnakalpalat, 53 and 91.
32. Ayoghajtaka corresponds to Pli Jtaka no. 510 and Cariypiaka,
no. 23. where it is called Ayoghara.
33. Mahiajtaka corresponds to Pli Jtaka no. 278 and Cariypiaka,
no. 15.
34. atapatrajtaka. Corresponds to Pli Jtaka, no. 308 where it is
called Javasakuajtaka.
At the end of the 34 Jtakas, Kern has appended the Kacchapa-
Jtaka which he found in one of the manuscripts (P) after XVI. His
opinion about this Jtakas is quoted here:
The spuriousness of this, ...... is clear at first sight, since it
is written in a totally different kind of language, something like the
so-called Gth-dialect. The official number of the Jtakas is thirty-
four according to Northern Buddhists. Buddha is known by the epithet
Catusriajjtakaja.
14
We have indicated the relationship of the thirty-four stories of
the Jtakaml to its source literature in Pli. Very few of the tales of
ryara have their parallels in non-Buddhist Sanskrit literature, The
Vartakjtaka is related to the ragopkhyna in Mahbhrata I. 229
(Bombay ed.), the story of Unmdayant is repeated thrice in the
Kathsaritsgara where the principal female character is called Unmdin.
15
The tale of Trvaloka in the same work
16
corresponds to the
Vivantarajtaka. In Taraga 28 we find the outlines of the Knti-jtaka.
We have discussed above the source of the Jtakaml in Bud-
dhist Pli literature, mainly the Jtakas, and have also indicated in brief
their relation to non-Buddhist works and their impact in far lands. The
impulse for creating tales is a feature of general human nature and there-
fore to suggest, as Benfey did, that the existing folktales of Europe and
Asia originated in India in Buddhist circles or that many of the non-
Buddhistic Indian tales in the works like Pacatantra and Hitopadea
bear traces of Buddhistic influence, will be too naive. Dr. Hertel who has
edited and translated a much earlier version of Pacatantra, than the one
available to Benfey which version had been prepared by Buddhist or Jain
editors, has competently proved the Brhmiical origin of the Pacatantra.
This suggests that the tales, Buddhistic and non-Buddhistic had
their independent origin and the parallelism
17
do not qualify for a valid
theory of dependent origin. Although Buddhism was a great source of
tales, the bulk of those occurring in the Jtakas are pre-Buddhistic and
merely adaptations of Indian tales. The rich Indian folklore is the real
and ultimate source of the Jtaka and other Fable literature of India. And
so far as the stories of the Jtakaml are concerned it has been shown
that they are traced to Pli sources. Though the stories are old, the treat-
ment given to them by ryara varies with the subject-matter.
i~-i-i ii`- : iiz i`-i<ii 189 190 ~ii-iii i-i-i-: i`-ii ii -i-ii(
The relationship of the Buddhistic Jtaka tales with the non-
Buddhistic literature was made complicated to settle by the observations
of Benfey who had concluded that the origin of the Pacatantra, the
Hitopadea and Vetlapacaviatik was Buddhistic. Franke in his ar-
ticle Jtaka Mahbhrata Parallelen in German has shown by a critical
and detailed examination of a number of parallel tales and verses that
neither work directly borrows from the other and both draw upon a com-
mon source. This is equally valid in reference to Pacatantra also, three
of the frame stories of which occur in the Jtaka as well as a variant of
the fourth.
18
A detailed comparison proves that these tales had a common
source of inheritance and that neither borrowed from the other. The bulk
of stories occurring in the Jtakas are pre-Buddhistic in their origin, and
merely adaptations of the ancient Indian tales. They sprang from the
common folklore of the fabulous (punningly) India, the home of fables.
Some stories in Aesop
19
(i.e. the Greek fables of various dates
collected under that name) and Arabian Nights have close parallels to the
Jtaka tales.
20
We also find definite influence of Jtaka stories in medi-
eval and modern European literature, such as that of the robbers and the
treasure in Chaucers Pardoners Tale (Pli Jtaka, no. 48), or of the
ploughshares eaten by mice (Pli Jtaka, no. 218), and the tortoise and
geese (Pli Jtaka, no. 215) among La Fontaines fables To sum up the
Jtakas of ryara, 28 of which are traced to Pli sources, were largely
the adaptation of Pli Jtakas. The latter had a common source of their
origin, along with works like Pacatantra, Hitopadea and
Vetalapacaviatik in Indias fabulous folklore. The Jtaka tales have
close parralels in non-Buddhist works like Mahbhrata and
Kathsaritsgara and in Aesop, Arabian Nights and in medieval and
modern literature.
3. Characterstics of a Jtaka
A typical Jtaka, according to Prof. Rhys Davids, is one which
has (1) an introductory episode, (2) the story of the past being the Jtaka
proper in prose (3) the verse giving the moral in archaic language and
many times appearing redundant for presenting the same facts of the
story (4) an explanation of the verse or verses and (5) identification of
the actors of the past story with the present one among whom Buddha is
the principal character.
21
Prof. Davidis has further advocated that the
verse or a group of verses by itself cannot be a Jtaka. Prof. Winternitz
also holds the same view. Not one, but several literary types are rep-
resented in the Jtaka collection. There are some Jtakas he ob-
serves, which were prose stories with one or two or a few verses
containing either the moral or the gist of the tale. In these cases it is
likely enough that the commentary has preserved more or less of the
old prose stories. Another type of Jtakas is that of Camp, in which
the story itself is related alternately in prose and verse, in which
case the commentary is often an expansion of the original prose text.
But there are other Jtakas which originally consisted of Gths
only : Some of them ballads in dialogue form, others ballads in a
mixture of dialogue-verses and narrative stanzas, others again epics
or fragments and some even mere strings of moral maxims on some
topic. In all these cases the entire prose belongs to the commentary.
22
Among the literary types mentioned by Prof. Winternitz it will
be found that the Jtakaml follows the Camp style in which the story
is introduced in prose, and verses repeat and support the description of
the ideas and events contained in the prose. An analysis of the five sto-
ries included in the present selection will give an idea of other important
features of the stories of Jtakaml.
In the very beginning of each Jtaka, ryara eulogizes the
moral virtue which he intends to bring home through the story. Thus, for
example, the Noble Dharma in ibhijtaka, the habit of charity in aa-
Jtaka, purity of intention in the Yajajtaka, infallible character of the
noble even though plunged in calamity in Hasajtaka and accepting
suffering for the good of others in Hastijtaka, are eulogized. The begin-
ning of a story is then introduced with stock phrase: trcrrrr>rrtr or
That is as it is heard traditionally. The moral virtue eulogized in the
very first line of a Jtaka, is brought home again in more words at the
end of a story. Kern thought that the epilogues or concluding statements
i~-i-i ii`- : iiz i`-i<ii 191 192 ~ii-iii i-i-i-: i`-ii ii -i-ii(
(vide his Introduction, p. x) are spurious or later additions. This view is
controverted by others who believe rightly that epilogues are intrinsically
part of the story. Then follows the introductory episode that describes
the birth of Bodhisattva as a king, Hare, Swan or Elephant. This intro-
duction is immediately followed by the description of the qualities of
Bodhisattva in verses. In each Jtaka, here and there we find great say-
ings of universal validity (vide Inde to Subhitas). Another important
characteristic of these Jtakas is the felicitations offered to Bodhisattva
at his moral victory by siddhas, devas, ngas. These descriptions etc.
follow one uniform patten reminding us of the similar descriptions in the
Puras. The heavenly deities gather all of a sudden to offer Bodhisattva
their hearty feliciations and the story is close to its end. For a comaparison
of such verses please see the following.
Q ibijtaka,verses no. 38-43.
Q aajtaka, verses no. 18-21.
Q Hastijtaka, verses no. 23-30.
In Hasajtaka the glorification and eulogy of Bodhisattva by
gods, etc. is summed up in such phrases:-
r rrr` trrrrtr+rrrr` rr` trrtrrrrtr. r` trqr` rr r` rcrrrta rtrrrrttrrr .
rrrtrr>rrrr`+r. rrrrr`+rttrr trrrr`+rtr`rrt
23
:
p. 47
Another important feature of the Jtakaml is that in many sto-
ries it is akra, the Lord of gods, who appears in disguised form to test,
as it were, the moral virtues of Bodhisattva. This feature is introduced to
suggest the supremacy of Buddhism over Brhmaism or it may be the
common pattern which was followed by the Puras also. In Purnic
literature we know akra or Indra is not a very respected character. The
hero of gveda was no longer held in the same honour by the time of
Puras. He is no doubt the Lord of all gods but is usually shown asso-
ciated with mean display of lust, jealously, deception and other bad traits.
The sketch of his character is not much different in Buddhist or
non-Buddhist literature. It is difficult, therefore, to say that Jtaka had a
deliberate scheme of looking down upon the deities of Brhmaism. The
censure of animal sacrifice in the Yajajtaka also does not prove con-
clusively that it was Buddhism which spearheaded the criticism of Vedic
religion and philosophy. In fact, revolt against sacrificial form of reli-
gion is heard even in the Upnisads
24
, the principal ones amongst which
are decidedly pre-Buddhistic in origin and these had given up regarding
karman (symbolised by sacrifice) as a means of spiritual freedom. Knowl-
edge became means of liberations.
25
Another striking feature of the Jtakas is their belief in the ethi-
cal and moral supremacy of the animal world over men. Man may de-
ceive, and he does, but animal or bird will never. In animals are shown
the qualities which are difficult to find even in men. The description of
the Hare in glowing words bears it out:
rrr`tr. rrrr trr`trr`r rrr -ra trrrrarr -rtrtr. rrrr -r+
r`rtrrr:r rrrrraratrrr trtrrarrr artrrrr rrr -r++
(aajtaka, 35.)
Hasjtaka makes the supremacy of the animals very explicit:
rrtrrrrrrtrrr-rrtr-rrtr-rtrrorartrtrrrr`r -r trrrr rrrrrrrrrr`r rrarr`r
rrrrrrarrr`r+ rrrrtr trrrrr+
rrr` rrtrrr trarr. trrr r rr rrrr` orr+
rrr rrr. rr rt rrr rrttrr` rrr rr rr rr.++
s-rtr rrrr rrr t trr rr` r r` rttrrrr +
rr` rrr :r` rr r` rr r r` tr rrr+rr` trqrrrrrr rrrrrr ++ (Verses 19-20)
In Hasajtaka again the king of Vras,Brahmadatta by name
is shown to have deceived the aquatic birds by creating an artificial lake
and by getting the Bodhisattva-swan and his companion caught. There-
upon the Swan says:
r`rtrrtrrtrrrrrr trorrr`r+rrtrrrrr.+
r`rrrtrtrr r`rtrr+r. trrrrarrrrrrrrt.++
In the story the companion of Bodhisattva-swan, Sumukha by
name, is shown to have never left his Lord in distress. And even a hunts-
i~-i-i ii`- : iiz i`-i<ii 193 194 ~ii-iii i-i-i-: i`-ii ii -i-ii(
man is won over by unfailing sincerity, integrity and faithfullness of
Sumukha. The huntsman praises him thus:
rrrr rr rrrrr rrr +rr;rrr a rtr rr rr +
trrrrr trrtrr trrrrr rttrrrr trar`rrtr.++
and shows how the conduct of birds far excels that of men. Thus
in animal stories there is little or no evil, but when the stories deal with
human beings we see cruelty,deception and evil in abundance.
26
Jtakas are important for reconstructing the history of India's
culture and civilization. We learn much about the social, religious, eco-
nomic and political situation of the age when Jtakas were written. How-
ever what interests us here is the long versifications of the theories or
principles of polity. Duties of a king are, for example, listed in so many
verses in the Jtakamla. We would request the reader to refer to verses
67-70 and 97-98 of the Hasajtaka and verses 22-24 of the Yajajtaka
to form his own idea. Given below is a verse describing the festive and
happy folk in colourful costumes when a king had succeeded in his re-
solve to eradicate poverty from his land:
+rr r`rrr rr. tr ar`ttrr trrrrrrrrtrrtrrtrrrr`rrrrtr+
r`rr`rrr`-rrrrr`t-a+rrrr. trr`rtrtrrttrrrrr+r rr+rrtr++
(Yajajtaka, verse 25.)
Another tells the duties of a king in simple and effective words:
trrrr` tr rr trtrrr rrr rrtr ttratr rrrr r +rrr +r trr +
+rr--r trrrr`r rrrrttrrr rrrtr r-r r` rrr:rrtrtr++
(Hasajtaka, verse 98.)
4. Life, date and works of ryara
We know very little about the life of ryara. According to
Taranath, the famous Buddhist historian, ryara readily resolved to
sacrifice his life and give his body as food to save the tigress and her
newly born young ones. This may perhaps account for the inspiration of
ryara and his Jtakaml. Benedictory verses here state the nature
and purpose of this work and speak of his devotion to the Buddha
(Sarvaja) Dharma, and Order (Sagha).
>rr rrr` tr tra r rrrr` trrrrrrrr` r rrr trr trrarrrrrr trrrrr trr` r+
rr r trrrrtr rr r;rr` ttrr trrr` r +rrr trr trrrrrrr tr rrrrr` rrrr-r r` rrr ++{++
rrrrrr trrr r` +rtr` +rrrr` ortrr` -r+r tr tra r` rrtrr +rrr` tr rttr rtrtrrrrr .+
trra rorrrrtrrrrr` rr -r trtrrar rrrr . rrrr;r trrrr rtrttrrrr r .++-++
rrr rrrr r` rrtrr` +rtrrrr or rrr` trrtr :r >r trrrr r rr trr` rr r r rrrr trrtr.+
rrr rrr -rrrtr -rr` ttrrr` trrrrtra rr .tr trrr` tr+r rrrr` rtr >r r` trrrrr+rtrrr ++;++
trrrr crtr tr` rr rrtrr -rttr rtr r rrrrrrtr r rtrr` trrrr` -rrrr +rr+
trr;r trr`rtrrrortarrtrrrrr`tr rrrr rrr trrrtrrr trrrrtrrrrr++++
The poesy of ryara is the precussor of classical, chaste and
ornate Sanskrit. The poet is indebted to Avagho and Kumralta (author
of Kalpanmaitik). Some of his verses and phrases
27
seem echoed in
Klidsa. The image of moving cluster of lotuses can be compared with
moving dpaikh or better with moving creeper (Sacri pallavin
lateva). Description of the king of Yajajtaka as a seer
28
(muni) reminds
us of cognate description of Duyanta. Fondness for the uses of Upam,
the alakras based on similitude, and Arthntaranysa (vide Subhitas)
is common to both the poets. What strikes us most is the very poetic
description of nature in the Jtakaml ryara. The description of the
lake in Hasajtaka (verses 2-3, 8-16) is particularly striking for its
beauty of imagery. The descriptions in prose (pp. 51-52) are equally
elegant and indicate the future of Sanskrit prose. ryara is justly famous
for his chaste Sanskrit. Abhinanda says:
tr rrr +rr` -rr . rr trr rrrt r trrtr r r` trar orr rr r tr` tr r` t-rr :r` rr arrr +
r` rrr qr -rr rr t. trrr r` trtr +rrr +rrtr` rr` rt, trrrrrtrrrr a rrrrr` rr +rr+r r` trr` r trr tr ++
(Subhtaratnakoa, 1968; Saduktikarmta, V, 26.5)
The Jtakaml had two commentaries; one by a Dharmakirti
and the other by an unknown author. Its Chinese translation, containing
14 stories only, was done some time during 960-1127. A.D. The influence
i~-i-i ii`- : iiz i`-i<ii 195 196 ~ii-iii i-i-i-: i`-ii ii -i-ii(
of Kumrlta on the Jtakaml makes it evident that the latter cannot be
much older than the beginning of the 4th century A.D. and as one of the
works of ryara was translated into Chinese in 434 A.D. he cannot be
placed later than 400 A.D. Prof. P.L. Vaidya assigns the author of
Jtakaml to 350-400 A.D. It has already been mentioned that some of
the stories and verses from Jtakaml were sculptured in Ajant caves,
which fact testifies to its popularity by the 6th century A.D.
ryara is credited to have written the following works:
1. Pramitsamsa tr. by A. Ferrari, published in Annali Lateranse,
Vol. X., Citta Lal Vaticano, 1946. It consists of six Samsas or
chapters, namely Dnapramit, ilapramit, Kntipramit,
Vryapramit, Dhynapramit and Prajpramit and has 364
verses. It advocates the same ideal of ethical and spiritual perfection
which is the aim of Jtakaml.
2. Prtimokastrapaddhati. It is available only in Tibetan translation.
Vide Tohoku Catalogue, no. 4103.
3. Bodhisattvajtakadharmagai. This work also is available only in
Tibetan translation. Vide Tohoku Catalogue, no. 4157.
4. Supahanirdeaparikath. This again is known from Tibetan
translation. Vide Ibid, no. 4175.
5. Subhitaratanakaraaka-kath is published for the first time in
Appendix IV of Buddhist Sanskrit Texts- no. 21, and edited by Dr.
A.C. Banerjee. His opinion on the problem of authorship of this
work is quoted below:
Considering the elegance of style of the Jtakaml, the
question naturally aries in one's mind whether the author of the
present text is identical with that of the Jtakamla. We know that
there were two distinguished Ngarjunas. One was the promulgator
of the Mdhyamika system of thought and the other was a great
Tntric teacher. The two Ngarjunas lived about four hundred years
apart but they have been carelessly mingled together in Tibetan
traditions. Similar may be the case with our poet ryara. There
were very likely two individuals of the name of ryara. One was
the author of Jtakaml and the other was that of
Subhitaratnakaraaka-Kath. In Tibetan accounts the two have
probably been mistaken as one person.
29
It would thus seem that the fame of ryara as poet rests mainly
on the Jtakaml which, in fact, qualifies to be the immortal monument
of his glory. .............
References
1. tr rrtr r r` rrrrr` rr rrrrrrrrr rr qrr trrtrrrr rrrtrrr trr` trrrrtr rrr&rr trrtrrr r` -rrr +
rttr rttrrr` trrr+rrrrrrr +r trr +rrrrr r . rr tr trtr trr ttrtr` rra rrr rrrrtr rrrrrrr ++
2. Some of the later Vedntists, like Appayya Dikita, say that liberation
is truly possible only when all are liberated.
3. ibjtaka, verse no. 28.
4. Cf. +rr rtrrarrrrr rrrrrrrtrr r`rrrqtrr rrrr rrrtr -rtrtr.+
+rr trtrrarrr r`rttrrrr rrr`tr. rrrrttr tr:+rartrrrr`rrrr++
Ibid, verse no. 42.
5. Cf. trtr rrrrartrr rrrrrrrrrrrrrrrrrr+ aajtaka, verse no. 3.
6. Ibid, verse no. 17.
7. Cf. ibjtaka, verse no. 28.
8. These are: 1. Khuddakapha, 2. Dhammapada, 3. Udna, 4.
Itivuttaka, 5. Suttanipta, 6. Vimnavatthu, 7. Petavatthu, 8.
Theragth, 9. Therigth 10. Jtaka, 11. Niddesa, 12.
Paisambhid, 13. Apadna 14. Buddavasa, 15. Cariypiaka.
9. The division of the Pli canon into the three piakas was done in the
Third Buddhist Council. Prior to that it was divided, in the Second
Buddhist Council, into Sutta and Vinaya only. The First Council
constituted the Pli canon in the shape of gampiaka only. The nine
types of the composition of this original gampiaka were: 1.Sutta,
2. Geyya, 3. Veyykarana, 4. Gth, 5. Udna, 6. Itivuttaka,
7. Jtaka, 8. Abbhuta and 9. Vedalla.
10. A.L. Basham. The Wonder that was India, p. 267.
i~-i-i ii`- : iiz i`-i<ii 197 198 ~ii-iii i-i-i-: i`-ii ii -i-ii(
11. Vide Index to Subhitas.
12. This note is largely based on P.L. Vaidyas Critical Notes in his edition
of the Jtakaml.
13. +r rrrttrr rr rr rrr a rrrrrrrrrrrrrr +
rr rr r` rqrrrra trrtr +r r trtttrar++
+rr`rrtrrrrrrrrtrrzrtrr rrrr-rtr+rrtr+
r` -rrr r rrr` trar trr ror. trrtrrr` rr` tttrar++
rrrr` trr rr :+rrrrrr rrr artr r rrrt.+
rrrrrrarrr -r rrrr:+rqrrtrrr`rrr`tr rrtrrrrr++
14. Hemacandra in his Abhidhnacintmai uses the above epithet for
the Buddha and explains the same as follows:-rtr r` r rrtr rrtrrr
rrrrrtr+rtrrr`r rrrrr`tr -rtrr`rrrrrtrrr;r.+
15. S. Taraga, 15.
16. Taraga, 113, 17-95.
17. Bhadanta nanda Kausalyyana, in his Introduction (p. 24) to the Hindi
translation of the Pli Jtakas (Vol. I), has noted the following parallels
of the verses of the Jtakas and the Rmya of Vlmki:
(i) rrrrrr r rrrrrrrr r`r--r rrrrtrrr +rrrr+
qr rrtrrr rr--rrt r`r--r rrtrtrr +rrrr++ Dasaratha Jtaka, 5
Cf. rrr rrrrrrr rrrrrrrr rrrr rrtrrrrrr+
qr rtrrr rrtrrrr rrrr rrtrrrrr++ Rmya
(ii) qrrr r rr--rr +r--rr`tr, qrrr r rrrtr rrrr+ Dasaratha Jtaka, 10
Cf. rarrr rrrtr rtrtrr qr r`rrrrr`tr+ Rmya
(iii) atrrttr trttrrr`r trr` rttr trtrrr`r -r+
rrrrrrrrr rrrrr trrrr tr +rrrrtr`r++ Dasaratha Jtaka, 13
Cf. arrrrrtrtrrr`r arr rrrrrtrrr`r -r+
rrtrrrrrr+rrrrrr trrrr trrrrrrrtrtr++ Rmya
In the absence of a critical edition of the Rmyaa it is difficult of
pronounce any opinion on such parallels. The following verse where
Buddhas name occurs in the Rmya has been shown to be spurious
interpolation:
rrr r` -rrt. tr trrr r` rqttrrrrtr rrr`ttrrrrrr r`rr`q+
trtrrrr`q r. rrrtrrr. trrrrr r rrr`ttrrrrrr`+rrrarr rr. trrtr++
Ayodhykda, II, 19.34.
And the case of the former three verses, quoted here, may not be different.
18. Vide, Pli Jtaka nos. 141, 206, 208, 349.
19. Mr. Jacobs quotes Jtakas 30, 32, 34 (with 45), 136, 143, 146, 189,
215, 295, 308, 375, 383, 426 for parallelisms with such fables as The
Ass in the Lions Skin, The Wolf and the Lamb and the Fox and the Crow.
20. Indebtedness of Aesop to the Jtakas or to Indian fables is open to
question. Benfey believed in the Greek origin of Indian fables.
Rawlinson, who holds the view of Indian origin of Aesop, points out
"that the migration of fables was originally from East to West and
not vice versa, is shown by the fact that the animals and birds who
play the leading parts, the lion, the jackal, the elephant and the
peacock are mostly Indian ones. In the European versions the jackal
becomes the fox: the relation between the lion and the jackal is a
natural one, whereas that between the lion and the fox is not". -
quoted in The Wisdom of India , p. 361.
21. It will be noticed that the above-mentioned characteristics of Pli Jtaka
are equally valid in the case of Jtakas by ryara. We do not, how-
ever, find the last part so elaborately (it is some times even absent) as it
was found in the Pli.
22. M. Winternitz, Jtaka Gths and Jtaka Commentary, Indian
Historical quarterly, Vol. IV. No. 1. 1928.
23. Cf. p. 46 trttrtrr`orrr arrrrrorr`rcrrrttrrrr`trrr rrt r`rtrrrrrrrrtr.+
24. (i) rrrrr rtr +ror r;rrrr +rrarrr-rrrrt rrr rrrr+
qtr- rr r:r`+rrar`tr rror rtrrrtr rrrtrrr`rrrr`tr++
Muaka Upaniad, I. 2.7.
(ii) rrrtr rrrrrrrr rr`t rrr-rr rartr trrror.+
rrrrtr rr tr trrrtr:r+rtrrr rrrrr rrtrt r`rrrr`tr++ Ibid, I.2.10.
(iii) qtrqtrr r trr`rtr +rrr(rrr. rrrrrrrr. r`rrrrrr rrrrrrrrrr r`rrrrrr
rr rorrrr? Bhadrayaka Upaniad.
(iv) trcrr rrrrr`rtrr rrrrr. orrrtr qrrrrrrrr rrrr`rtrr rrrrr. orrrtr+
Chndogya Upaniad, VIII.1.6.
i~-i-i ii`- : iiz i`-i<ii 199 200 ~ii-iii i-i-i-: i`-ii ii -i-ii(
The Bhagavadgt also declared: qr rrr rrr rrr trrrrr rtrrrtr
rrrrrrrrrrr rr+rtr+ IX.21.
25. (i) r qtrr`atrrtrrttr +rrr`tr+ Bhadrayaka Upaniad, IV. 4.23.
(ii) trtr`tr rrrrrrrtrrr`rtr+ Chndogya Upaniad, . VII. 1.3
(iii) r`r-rrr trrrtrrrarrttrrr-rtr+ Kahopaniad, I.3.15.
(iv) tr rr r trtrrtrr rr ra rrr +rrr`tr+ Muaka Upaniad, III.2.9.
(v) trr rrr rrr. rr. rrrrr. qrrtrrrrrrtr.+ I, 7.
(vi) r`rcrrrrrtrrrrrtr+ Ibid,11.
26. Accusation of akuntal by Duyanta, in words with double entendre
implying the animal world also, is noted here along with censure of the
king by akuntal.
(i) trrrtrr`torrrrrrttrrrrrtrrrtrrrrr`r. rrt+rtrr. arrr rrrrrrr`tr++
Menak, before leaving for heaven had left the care of akuntal
to anoter dvija i.e. Kava.
(ii) +rrrrrr. rrrarrrr`rrr`ortrr r. trtrrtrrrrr r-rr rrtr+
rrtrr` trtrrrrrrrr rtr r r` r cr r` tr tr trtr r` rrrrrrtrrr-r.++
27. rrrrrrrtrrar trrrr trr trtr+
rr ztr rrrr r r t r tr&rrr` trr trt.++
28. rrr. rr r` rrr. tr r` rtr r` rrr` t+r -rrrrr tr rr rrrr rrtr-r.+
trrrr`trrrrr`trtrr+rrrr rrrrrrrrrr rrr`rrar+rr++ Yajajtaka, verse1.
29. A.C. Banerjee's Preface to his ed. p. 278.
(The Jtakaml of ryara : A Selection, Introduction, MLBD,
Delhi, 1966)
3. Buddhist Mysticism
There are conflicting opinions about the nature of Buddhist
mysticism. This is mainly due to the possibility of different interpretations
of metaphysical postulates involved in the doctrines of anatt and nyat.
Buddhism itself is not a single system. It admits of all facets of
philosophical thought : Realism, Idealism and Absolutism. Then there is
a pathetic anxiety to give metaphysical labels to an experience which
defies all such labels and all the categories of intellection. The inherent
imperfection of our linguistic tool does not permit us to go beyond the
terms of no and yes. No wonder, therefore, the nivic experience is
spoken of and interpreted as annihilation or as bliss. Our notions about
religion that it cannot be conceived without a God and Soul and some
natural relationship between them add to our problem of understanding
the nature of Buddhist mysticism. Indias characteristic and much talked
about spirituality based on the recognition of supremacy of sprit over
matter seems to be offended when the permanence of and privileged
place to spirit is denied. Thus the difficulties created by the established
concepts of religion and philosophy, and imperfections of language are
great hurdles. Buddha kept silence on many of the issues with which
philosophy and religion had traditionally concerned themselves. I would
also prefer silence. This choice may be allowed so that I may not be
tempted to add to the confused noise. An exercise of such a choice here
means restricting oneself, so far as possible, to a practical (as distinguished
from speculative) analysis of experience that the Buddha had and his
conservative (Hnaynist)
1
compassionate and catholic (Mahynist) and
errotic and asoteric following (Tntrika) preached and practiced; that
means taking experience as forming a concrete way of life and not as
leading to a way of thought. If this be granted i.e. if mysticism be
understood as living and leading others to live a life of new experience
(nirva in the case of Buddhism) that gives freedom from suffering,
then ineffability would be considered the mark of expression but not a
characteristic experience, leading to a lasting experience and passively
will have to choose a different meaning for itself when serene
contemplation is object of denotation. The so-called characteristics of
mystical experience, namely, ineffability, transiency and passivity are
not valid characteristics for nirvic experience. Once a Gautama becomes
the Buddha, the Enlightened, he is Buddha for ever leading others thereafter
to the same goal. Buddha is to know and to wake up. Buddhahood is thus
knowledge and awakening. It is enlightenment, experience. And that is
nirva. Dhammapada describes this experience of Buddha in the following
hymn of victory which echoes the immediate reaction of Buddha to his
experience :
i~-i-i ii`- : iiz i`-i<ii 201 202 ~ii-iii i-i-i-: i`-ii ii -i-ii(
Looking for the maker of this tabernacle
I ran to no avail.
Through a round of many births;
And wearisome is birth again and again.
But now, maker of the tabernacle, thou hast been seen;
Thou shalt not rear this tabernacle again.
All thy rafters are broken;
Thy ridge-pole is shattered;
The mind approaching the Eternal,
2
Has attained to the extinction of all desires.
3
This symbolised expression of experience underlines (i)
weariness of existence through the symbol of repeated births (ii) seeing
of the gahakraka, i.e. the ego that binds us to a life of suffering, and
(iii) freedom or sense of release symbolised by a mind free from all
conditions or impressions or compounds. (Pot has been emptied of all its
compounds, contents). This is then suchness (tathat), egolessness (anatt)
and nyat. But all this sounds merely negative. A positive and more
dynamic expression of experience is recorded in the Vinaya and the
Majjhima Nikya which runs as follows:
4
I have conquered and I know all,
I am enlightened quite by himself and have none as teacher.
There is no one that is the same as I in the whole world
Where there are many deities.
I am the one who is really worth,
I am the most supreme teacher.
I am the only one who is fully enlightened.
I am tranquilized.
I am now in Nirva.
5
This records the conquest of all knowledge whereby the
conquerer
6
becomes enlightened, an absolute I, worthy, and tranquil.
He is now Eckharts man of freedom, who clings to nothing and to whom
nothing clings.
7
For this conquest of enlightenment Buddha revealed the four
Noble Truths and prescribed the Eightfold path as a part of last Truth; all
in a meaningful order of succession. These truths are on the (i) existence
of suffering, (ii) cause of suffering, (iii) ending of suffering, and (iv) the
path leading to the end. Majjhima Nikya, 141 describes these as follows:
1. What then is the Noble Truth of ill? Birth is ill, decay is ill, Sickness
is ill. Death is ill. To be conjoined with what one dislikes means
suffering. To be disjoined from what one likes means suffering. Not
to get what one wants also that means suffering. In short, all grasping
at (any of) the five skandha-s (involves) suffering.
2. What then is the Noble Truth of the origination of ill? It is that
craving (tah) which leads to rebirth, accompanied by delight, now
here, now there, i.e. craving for sensuous experience, craving to
perpetuate oneself, craving for extinction.
3. What then is the Noble Truth of the stopping of ill? It is the complete
stopping of that craving, the withdrawal from it, the renouncing of
it, throwing it back, liberation from it, non-attachment to it.
4. What then is the Noble Truth of the Steps which lead to the stopping
of ill? It is this Noble Eightfold Path which consists of (i) right
seeing (Sammdassana) (ii) right knowing (sammsankappa) (iii)
right speech, (iv) right conduct, (v) right life, (vi) right action, (vii)
right thought, (viii) right concentration.
Buddhist mysticism starts with the recognition of suffering, it
finds tah (t in Sanskrit) as the cause of origination of suffering, it
holds the hope of rooting out the cause of suffering and finally prescribes
the ways of overcoming it. Dhammapada declares :
8
He who overcomes this contemptible thirst, sufferings fall
off from him like water drops from a lotus-leaf.
It would be pertinent here to remark that the first item of the
Noble Eight-fold Path is Sammdassana, right seeing. The right
knowledge follows it, which in its turn, controls speech, conduct, life,
i~-i-i ii`- : iiz i`-i<ii 203 204 ~ii-iii i-i-i-: i`-ii ii -i-ii(
actions and thought. This control leads to concentration. The basis of
Buddhist mysticism is seeing or experiencing things as they really
are. This was later on explained as anatt (egolessness), (tathat) suchness
and nyat (vacuity, zeroness). From this proceeded the notion of a
world of particulars. All this would debar any description of Buddhist
mysticism either as Soul-mysticism,
9
or as pantheistic kind of God-
mysticism. Buddhism admits no soul, no God. Realisation of self or
return to God is not its ideal. Hence it would be inapt to give Buddhist
mysticism labels such as mentioned above. But as proposed at the outset
I would not like to go in my analysis beyond the periphery of purely
religious or philosophical speculations. It is safer to remain at the coast
when so many others are busy measuring the metaphysical depth of the
Buddhism. At the end of enunciation of Four Noble truths Tathgata
warns the followers of his path to avoid two extremes. He says:
There are two extremes, brothers, which must be avoided
by one who is striving towards liberation. The one, the desire to
gratify passions and the desire for the joys of the senses which is
low, vile, degrading and pernicious and is the path of the children of
the world; the other that of violent mortification which is sad, painful,
and useless. The intermediary path alone, which the Buddha found,
avoids these two extremes, opens the eyes, enlightens the mind and
leads to peace, wisdom, light, nirva
10
However, Buddhism, as it is generally understood to have
emerged in the first phase of the Hnayna and the last phase of the
Tntricism, seems not to have scrupulously adhered to the golden rule of
avoiding the two extremes. The Hnaynist appears to have taken to the
rigorous asceticism for his own perfection and the Tntrika seems to
adore the path of gratification of passions and the enjoyment of senses.
Both are the Buddhists and yet standing apparently on the two extremes
which the Buddha had enjoined upon all to avoid. A simple and somewhat
naive way to get out of this difficulty is to explain away Hnaynism as
a somewhat unfaithful representative of Buddhas teachings
11
and to
discredit Tntricism with stock belief that it is corrupt form and
degeneration of pure Buddhism. A similar difficulty (in the area of
metaphysics) of undertaking Buddhist mysticism without firm belief in
a permanent Soul and God leads to the transformation of views in a
modern exponent like Mrs. Rhys Davids
12
who changed her earlier
interpretation so as to admit the possibility of Soul and God and the
positive state of bliss in nirva. Some others, such as Dr. S.
Radhakrishnan, find it safer to use from the very beginning the magical
wand of Upanidic ideas and thus pave the way for others to confound
the Buddhist mysticism with Vedantism.
13
However, there are some
scholars, like Prof. T.R.V. Murti, who have boldly asserted the central
doctrine of Buddhism being fundamentally different from the Brhmaical
(Hinduism as a common denominator has led to many confusions about
the different point of views which Indianism has upheld) doctrine of
soul. But presently we are more concerned with the mystical experience
than with its various metaphysical labels. It is necessary to restrict the
scope of mysticism to a trans-philosophical and trans-psychological as
also trans-moral analysis of experience. Metaphysical interpretations vary
from school to school and also within the same school, psychology has
not so far reached a stage beyond the ego,
14
and morality is bound with
shifting stands of social whims. The salvation is aimed at by all sorts of
system, such as, by pluralistic realism of the Nyya-Vaieika, dualistic
idealism of the Skhya-yoga, monistic absolutism of akara, qualified
monism of Rmnuja, and by the inconceivable difference-non-difference
(acintybhedbheda) of the Chaitanya School, and so on. aivism and
Buddhism, through their different schools, admit of realism, absolutism,
monism, dualism and pluralism. The Kaivalya-experience of the khya,
Apavarga experience of Nyya Vaieika, Moka-experience of the akara
Vednta, Slokya, Syujya, Smipya and Srpya varieties of the
Vaiavism and nirvic experience of Buddism do not give warranty
for any one particular type of philosophical description. This becomes
evident when we realise the contradiction cotained in the concept of
salvation and the philosophical notion of a system. Take for example
Skhya and the Nyya Vaieika systems. According to well-known
philosophical position of the Skhya, there are two ultimate principles,
i~-i-i ii`- : iiz i`-i<ii 205 206 ~ii-iii i-i-i-: i`-ii ii -i-ii(
Purua and Prakit, but the mystical experience of kaivalya is final
separation of Purua from Prakit.
15
In experience the second ultimate
should not figure. The Prakit must disappear immediately when she is
seen. Philosophically the ultimates are two and this is supported by the
Vivekakhyti (Discrimination), but the salvation is an experience of being
only one. The Nyya-vaieika philosophy admits seven ultimate
categories, namely, Dravya (substance), Gua (quality), karman (Action),
Smnya (Universal), Viea (Final differentia), Samavya (Inherence)
and Abhva (Non-existence). tman (Soul), according to this system, is
a dravya, a substratum of consciousness- a quality arising in it under
certain conditions. Realisation of the self, which is its goal of mystical
experience, is a state when soul is in its true nature. The soul is a substance
and the true nature of it can be being without quality (or a number of
qualities). The Philosophical foundation of pluralistic realism must vanish
in the mystical experience of the apavarga or Salvation. Apavarga-
experience, thus does not found or sustain the philosophical system of
either dualism of Skhya or realism of the Nyya-Vaieika. Mysticim
does not establish any particular school of philosophy. Mystical experience
is the common goal of all the philosophical systems of India. It is the
common (or rather universal) aim, not because it gives credence to a
particular shade of philosophical opinion but because it may admit all
schools and transcend them all. It would be unwise, thefore, to insist on
holding one particular philosophical explanation of mysticism in gneral
and more particularly Buddhist and aiva mysticism which have, in fact,
admitted a variety of followers, realist, idealist, absolutist, in their fold.
Philosophical interpretations of Four Noble Truths being a doubtful guide
or at best being of equally good value let me prefer the scope of this
article to methods of attaining the Enlightenment-experience by the ideal
men of the Hnayna, Mahyna and Tntrism.
The Noble Eightfold Path explained earlier forms the part and
parcel of the last among the Four Noble Truths, indicating thereby the
inseparability of Truth and the Path leading to it. If this inseparability is
not adhered to, we will be cruelly defeated in our defence of mysticism
against induced or artificial experiences and the veriegated forms of
psychism, such as clairvoyance, psychometry and the like. The concept
of ideal men of Hindu mysticism, such as Arhant in Hnayn,
Bodhisattva in Mahyna, Arhat in Jainism, Sthitapraja in the
Bhagavadgt, gur (spiritual teacher) in aivism, esoteric Buddhism
and ktism, Bhagavn in the Bhgavat cult, and the doctrine of Jivanmukti
(liberation while alive) will have no value and universal validity if
mysticism be understood as a way of thought as opposed to a life of
new experience. Mysticism be understood as a way of thought as
opposed to a life of new experience. Mysticism ought to concern itself
with a way of thought. This will establish its independence from
philosophy as also from artificial life created by drinks of various sorts.
16
Difference of phisolophical opinion or its interpretation is not material
for mysticism. A mystic may hold any opinion or none. The crucial point
will be whether he has pursued relentlessly the sprititual path and attained
a life of awakening, of larger awareness, of cosmic consciousness. The
new life is then the natural life of the mystic. Artificial life created by
the hypnotic devices or by any kind of psychism can never produce a
Buddha or a Mahvra.
The Fourth Truth which is actually the Truth of the Way is
generally summed up and elaborated in terms of the triad, ila (Moral
and ethical Discipline), Samdhi (contemplation) and Praj (wisdom).
This moral discipline is commonly accepted by all the schools of Buddhism
of all countries. The ila has ten items and is spoken of Daa-ila. These
forbid, (1) killing of any being (pntipta); (2) taking what is not given
(adinnadn); (3) indulgence in sexual desires, (4) miscounduct, (5) telling
lies (musvda), (6) Slander (pisunavc); (7) frivolous and senseless
talk (samphappalpa); (8) covetousness (abhijjh), (9) malevolence
(bypda) and (10) wrong views (micchdihi). The first four of these
ten ila-s, together with the abstinence from any state of indolence arising
from the use of intoxicants (sur-meraya-majjapa-dahn-vermai),
constitue what is known as pacala which is the minimal moral
requirements
17
of Buddhism. Moreover, all Buddhists take the three
Refuges in the Buddha, the Dharma and the Sagha. The monastic rules
were minutely elaborated. The Theravda prescribed 227 rules and the
i~-i-i ii`- : iiz i`-i<ii 207 208 ~ii-iii i-i-i-: i`-ii ii -i-ii(
Mahyna 250 rules.
18
The first path of ila is the fundamental basis to
enter the second path of meditation. That the moral discipline is
indispensable for the practice of meditation can be referred to from what
are known as the four kinds of Pariuddhi-ila (morality of purification),
namely, the Ptimokkha savara-ila (restraint with regard to the the
monastic obligations), Indriya-savara-ila (restraint of the senses), jiva-
pariuddhi-ila (purity of mean of livelihood)and paccayasannissita-ila
(morality in respect of the four monastic requisites). The rules of Vinaya
are with slight difference in detail, common to all the schools and emphasise
the ethical perfection as the invariable pre-requisite for embarking upon the
spiritual journey to the path of meditation or Samdhi. The traditional
definition of Samdhi is citas ekggat or one-pointedness of the mind.
Literally it means firm fixation and can admit of a wide and
diffuse connotation and is generally used in the sense of concentration of
mind on a single object. Buddha has described it as follows in its sense
of mindfulness and self-possession:
"And how, O king is a monk endowed with mindfulness
and self-possession? In this case a monk is self-possessed in advancing,
in with-drawing, in looking forward or looking around, in bendeing,
or stretching his limbs, in wearing his inner and outer robes and
bowl, in eating, drinking, masticating and tasting; in answering the
calls of nature, in walking, standing, sitting, sleeping, waking,
speaking, keeping silence. Thus, O king, is a monk endowed with
mindfulness and self-possession.
19
"
Buddhaghoa, in the II Ch. of his work, Visuddhimagga, has
given a very lucid and extensive information about the practice of
meditation. He has collated from the Pli texts forty supports or divisions
of meditation, under the term kammatthna which comprises the ten
devices (kasina), the ten Recollections (anusatti), the four sublisme abodes
(brahma-vihra-s), the four formless spheres (arupyatana), perception
of the loathsomeness of food and analysis of the four elements. The time
and space at my disposal will not permit me to give any description of
these. These, however, are essentially the elaborations of the four dhynas
described by the Buddha.
20
The first dhyna emphasises reasoning,
investigation, joy and concentration. In this the mystic "suffuses,
pervades, fills and permeates his body with the pleasure (sukha) and joy
(pti) arising from seclusion, and there is nothing in all his body untouched
by the pleasure and joy arising from seclusion." In the second dhyna
there are joy and pleasure arising from concenrtration and freedom from
reasoning and investigation. In the third the mystic experiences the
pleasure that the noble ones call dwelling with equanimity, mindfull
and happy. The fourth dhyna is without pain and pleasure and with
the purity of equanimity, mindfulness. Some other texts by reckoning
the cessation of reason and cessation of investigation give a scheme of
five dhyna-s instead of four. The Jhna in Prkrit is dhyna is Sanskrit,
Dzyan in Tibet, Chan in chinese and Zen in Japan. It corresponds to the
Via Mystics of Christianity. It begins with the discipline of mind,
body and senses and can be paralleled with Via purgativa. The fourth
dhyna, in which, as J. Evola has remarked,
21
the body is not only pervaded
but also covered by the new force, leads to states of development of
liberating insight or the wisdom begins and the transcendental path
(lokottara-magga) begins to bloom. It is thus Via Illuminativaof
Christianity.
Beyond the paths of ethical perfection (ila) and meditation
(samdhi) there is the Path of Praj or Wisdom. It is through this wisdom
that a Buddhist mystic realises the impermanence of all composite things
(Sakhra), that all composite things are sorrowful and that all things are
egoless. And it is this realisation which leads to the disconcern from
suffering.
22
It is through Wisdom as D.T. Suzuki has explained, that the
doctrine of non-ego, impermanence of things and a spirit of detachment
are obtained.
23
The wonder that Praj performs lies beyond the domain
of psychology. It catches the ego, not from outside but from within;
catches the actor in the midst of his action, he is not made to stop acting
in order to be seen as actor. The actor is the acting, and the acting is the
actor and of this unification or identification Praj is awakened (p. 40),
Praj institution is the same as Eicharts love with which he (God)
loves himself. In it opens the Praj-eye which can see the world beyond
the reach of psychology.
i~-i-i ii`- : iiz i`-i<ii 209 210 ~ii-iii i-i-i-: i`-ii ii -i-ii(
1. Hnayn Mystic and the Ideal of Arhant
ila, Samdhi and Praj are thus the Pathways to Nirva. The
last has been held as the path par excellence. The Hnayna mystic passes
through four stages. These are:
(i) The stage of the Satpanna or one who has entered the stream.
(ii) The stage of the Sakdgmin or of one who will return only once
to this world.
(iii) The stage of Angmin or of one who will not be reborn in the world.
(iv) The stage of the Arhant who is completely free from error, free
from delusion and ignorance.
The Buddhists texts speak of the stage of Asekha i.e. a stage
which lies beyong teaching and may perhaps be regarded a stage beyond
that of the Arhant, but the transition from the later to the former is natural.
After the mahparinirva of the Buddha a number of Buddhist
communities came into existence, which differed in their understanding
and interpretation of Buddhas teachings. Different versions of scriptures
followed. Sriputrs version of Law, which was followed by the
Theravdins and Sarvstivdins was one of them. It held Praj to be the
highest of the five cardinal virtues, which are Faith, Vigour, Mindfulness,
Meditation and Wisdom. According to this school of Sriputra, which
was later called Hnayna, Wisdom can assure final salvation. Wisdom
is used here in a special sense. It is a "kind of methodical contemplation
based on the rules of the Abhidharma" (Donza). It was to pursue this
path of Praj that the old school of Buddhism dedicated itself. The final
goal was to attain Arhanthood which is thus described in the Dhammapada.
24
"To him who has finished the path and passed beyond
sorrow, who has freed himself on all sides, and thrown away every
fetter, there is no more fever of grief". "For such there are no more
births. Tranquil is the mind, tranquil the words and deeds of him
who is thus tranquilised and made free by wisdom." They, having
obtained the fruit of the fourth path and immersed themselves,
have received without price and are in the enjoyment of Nirva."
The above description of Arhant brings out two important
charactertistics of Nirva-experience: (1) The cessation of suffering
through freedom from fetters and (2) The tranquility of mind. Nirva is
extinction only in so far as it relates to the extinction of hoarded desires,
extinction of the law of Karman, and the extinction of phenomenal
existence.
Negative moment generates the freedom and leads to experiecne
of perfect peace, bliss and perfect knowledge. The idea of Jvanmukti
and Videhamukti is also to be found in the distinction between nibbna
and parinibbna.
"When a Buddhist has become an Arhant, when he reached
nirva, the fruit of the fourth path, he has extinguished updna and
klea (error) but he is still alive." It is the same as the state of Jvanmukta.
When updi, the skandha-s, the body with all its power passes
away, "There will then be nothing left to bring about the rise of a new set
of Skandha-s of a new individual and the Arhant will be no longer alive
or existent in any sense at all, he will have reached parinibbna, complete
extinction or nirupdiea nibbnadhtu extinction not only of Tah and
of the fires of passion but also of the Updi and the five skandha-s."
25
The Avadna ataka
26
brings out the freedom from suffering
through struggle and strain and attainment of super-knowledge and powers
of an Arhant in a fuller description of an Arhant:
He exerted himself, he strove and struggled and thus he realised
that this circle of Birth and death, with its five constituents (Skandha-s)
is in constant flux. He rejected all the conditions of existence which are
brought about by a compound of conditions since it is their nature to
decay and crumble away, to change and to be destroyed. He abandoned
all the defilement and won Arhantship. On becoming an Arhant he lost
all this attachement with the Tripleworld (i.e. the world of sense, desire,
the world of form, the formless world). Gold and clod of earth were to
his mind the same. He remained cool (in danger) like the fragrant
sandalwood to the axe which cuts it down. By his Gnosis he had torn the
i~-i-i ii`- : iiz i`-i<ii 211 212 ~ii-iii i-i-i-: i`-ii ii -i-ii(
eggshell of ignorance. He had obtained Gnosis the super knowledge
and the powers of analytical Insight. He became averse to worldly gains
and he became worthy of being honoured, saluted and revered by the
Devas, including Indra, Viu, Ka.
2. Mahyna Mystic and the Ideal Bodhisattva
The two words which occur almost on each page of the Mahyna
literature are the words Bodhisattva and nyat. Literally Bodhisattva
means an elightenment-being. Early Buddhists, particularly the
Sarvstivdins, also conceived the idea of Bodhisattva. Abhidharmakoa
27
has given a fine description of him. He was conceived to be a previous
incarnation of the Buddha who took good of others as his own. However,
it is only in Mahyna (also known as Bodhisattavayna) that the
conception of Bodhisattva becomes valid ideal of the Buddhists. The
concern of the Hnaynists was for individuals pefection and his own
Arhanthood. He followed the example of Bodhisattva, the previous
incarnation of the Buddha, to win his own nirva as quickly as possible.
The concern for the individuals nirva was replaced by a new ideal of
Bodhisattva, conceived not as a being anxiously working and awaiting
for becoming Buddha, but as one who would wait until even the smallest
creature had won the Summum bonnum of his life and would work for
the welfare of all for the same ideal.
The ideal of Bodhisattva working for the freedom and good of
all, and not merely striving to gain his own freedom, made the old ideal
of Arhant, who achieved nirva for his own self and would be born no
more, appear as rather selfish. A passage from the Prajprmit brings
out this differnce in the two ideals:
How do the person belonging to the Vehicle of the Disciples
and Pratyekabuddha train themselves ? They think, one single self
we will tame, one single self we fill pacify, one single self we will land
into nirva. Then they undertake exercises which bring about
wholesome roots for the sake of taming themselves, pacifying
themselves, nirvising themselves; certainly, the Bodhisattva should
not train himself like that. He should undertake exercises for bringing
about roots wholesome with idea; Myself I will place in suchness
and for the sake of helping all the world I will also place all beings in
suchness; the immeasurable world of beings I will lead to nirva.
28
In Tibetan, Bodhisattva is translated as a Being with heroic mind.
The hero does not abandon the fellows caught in suffering.
29
The Hnayna
mysticism aimed at arhanthood as the state of highest perfection and
knowldege by an individual. It was individualistic quietism. Wisdom
was taught here as the highest virtue, compassion was relegated to
background or regardeed as a subsidiary virtue. The ideal of Bodhisattva
in Mahyna mysticism integrated the ideals of compassion and wisdom.
This Boddhisattva had no concern for kingship of world, for heaven,
salvation or glory, his simple concern is the suffering people. He suffered
many hardships and remaind ever prepared to sacrifice his life for the
good of others. He undergoes all privations, hardships and troubles for
the sake of others and declares:
This effort of mine is not for attaining better existence nor
for monarchs unrivalled imperial status, nor for unalloyed exalted,
pleasures nor for spiritual glory or the happiness of libration.
30
The Bodhisattva does not only set himself free, he devises to
make all others free. As Prajprmit puts it:
Doers of what is hard are the Bodhisattva-s, the great beings
who have set out to win supreme enlightment. They dont wish to attain
their own private nirva. On the the contrary, they have surveyed, the
highly painful world of being and yet desirous to win supreme
enlightenment, they dont trouble at birth and death. They have set out
for the benefit of the world, for the ease of the world, out of pity for the
world. They have resolved: We will become a place of rest, the final
relief of the world, a refuge for the world, the worlds place of rest,
islands of the world, lights of the world, leaders of the world, the world
meaning of salvation.
31
As contrasted with ethico-religious rigourism and quietistic and
individualistic mysticism of Hnayna which Asaga characerises narrow
i~-i-i ii`- : iiz i`-i<ii 213 214 ~ii-iii i-i-i-: i`-ii ii -i-ii(
in its aim of self-liberation, narrow teachings to realise that aim, narrow
method applied for this realisation, insufficiency of equipment and the
shortness of time which final liberation is guaranteed
32
the Bodhisattvayna
preferred attainment of perfect knowldege as associated with Karu.
Bodhisattvahood means the attainment of the Bodhimind which is defined
as unified state of nyat and universal compassion.
33
Integral function
of the philosophical truth or wisdom (nyat or Praj) and universal
welfare is what we must understand from the Boddhicitta.
Thus Bodhisattva is a heroic being full of knowledge and
compassion. For him then Sasra and nirva cannot be different. It is
the doctrine of Karu which is a key to the understanding of the classic
statement of Ngrjuna that there is not even the slightest difference
between sasra and nirva. The quiestist Hnyna mysticism now enters
the phase of activistic in its second phase of Mahyna. The mysticism
of knowledge and understanding is combined with the mysticism of love
for the fellow human beings of the world which then cannot be conceived
different from the nirva, the mystic ideal.
Another noteworthy feature of Mahyna is its conception of the
three bodies of the Buddha. The Buddha is, according to this concept,
not a particular historical personage, he is but the ultimate principle as
the totality of thought and beings in an unconditioned state of all-existence.
This principle has three aspects or bodies. Viz., Dharmakya (primordial
body or thatness of all existence), the Sambhogakya or the body of bliss
and Nirmakya (i.e. the body of transformation).
With universal freedom as their ideal the Mahynists made
their religion catholic enough to make it accepatable to even ordinary
person. It was in this stage of Buddism the popular relgious beliefs and
practices began to be incorporated that a new school developed which
introduced Mantra-elements, like the Dhri-s, into the province of this
religion. The Tattvaratnval, in fact, divided Mahyna into two schools,
viz., Pramitnaya, or the dicipline of Supreme Virtue and Mantra-naya
which introduced all sorts of esoteric principles and practices in Buddhism.
The Mantranaya was the precursor of Tntric Buddhism which was mainly
divided into three vehicles, viz., Vajrayna, Klacakrayna and Sahajayna.
Belief in the efficacy of the mantra, etc. had existed even in the times of
Buddha himself,
34
and Tntric ideas of sexo-yogic practice leadings to
blissful union were present in the strlakra itself. Belief in mysterious
power of Mantra, worship of the Stpa, reverence for the mystic
Bodhimaala, or the Circle round the holy tree beneath which Buddha
had attained his bodhi, were handed down from earlier tradtions.
35
They
paved the way for the vigorous propagation of the Mantra, Mudr (posture
and gestures) and Maala (Mystic diagram) by Tntric Buddhism. Once
the portals of Buddhism were flung open to esoteric elements the beliefs
in gods, demigods, demons and ghosts, magic, charm and sorcery
followed. To these again were added elements of yoga-Hahayoga,
Layayoga, Mantra-yoga and Rjayoga. In the earlier phase of Tntrism
the emphasis was laid on Mantra, Mudr, Maala and Abhieka but
later on the sexo-yogic practice was held as the most important for the
attainement of supreme bliss. It was through the enjoyment of the five
objects of desire (Paca-kma-gua) and of the five accessories beginning
with the syllable m (Pacamakra-s), namely madya, msa, matsya,
mudr and maithuna that the perfection is said to be achieved.
This erotic mysticism is known as Vajrayna or the Adamantine
way. It is generally divided into four classes. The first two namely
kriytantra and carytantra are considered lower as they are concerned
with rites and ceremonial worship of Gods, etc. and the last two, viz.,
Yoga-tantra and Anuttaratantra are considered higher inasmuch as they
describe Yogic processes for the consideration and realisation of the
ultimate truth.
36
Another school of Tantra, which is not considered independent
from Vajrayna by Dr. S.N. Dasgupta is known as Klacakrayn. It lays
emphasis on the control of vital winds and results attained thereby.
According to this school the universe with all its objects and localities is
situated in the body and time in all its divisions is within the body in the
processes of vital wind. The stress on body-centred yoga seems to be a
special feature of Klacakrayna. Abhinavagupta in his Tantrloka
37
has
i~-i-i ii`- : iiz i`-i<ii 215 216 ~ii-iii i-i-i-: i`-ii ii -i-ii(
similarly explained the functioning of time within the body with reference
to vital winds and the process of controlling time through the control of
vital wind through yogic practices.
Buddhist Tantrism appears to have transformed the philosophical
concepts of Mahyna. Thus nyat is spoken of as Vajra-firm,
substantial, indivisible, impenetrable, incapable of being burnt and
imperishable. The transformation of nyat into Vajra explained how
all the Gods, articles for worship, yogic practices, rites and rituals were
regarded of Vajra nature. The supreme deity of this Yna is Vajrasattva
which resembles the pure consciousness of the Vijnavdin and the
Brahman of Vednta.
38
The Mahynic idea of Bodhicitta as attainment
of perfect wisdom combined with universal compassion was identified
in Vajrayna, more particularly in Sahajayna with Praj and Upya
conceived as female and male respectively. Bodhicitta is thus a state
produced through the union of passive female principle of Prja with
active male principle of Upya. The doctrince of nyat through its
equation with Praj (feminine gender) was rendered female and the
doctrine of Karu, which was a dynamic principle for inversal salvation,
was transformed into male through its equation wity Upya (mas gender).
Thus the union of nyat and Karu or Praj and Upya translated
into the mystic union of female and male through sexo-yogic practice.
This union known as Yuganaddha or non-duallism (advaya) is
described in terms of population of conjugal union in Buddhist, aiva
and akta Tantras. It results in great bliss (Mahsukha). There have
always been two opinions on the nature of Nirva being a negative or
positive state. Some passages in Pli texts do describe it as a state of
inifinte bliss.
39
Vijnavdin also described it as the Immutable element
which is beyond the reach of all good, permanent, perfect bliss-it is
liberation, the substance itself.
40
However, Buddhist Trantrism is very
positive about the positively blissful state of nirva which it calls
Mahsukha. It is described as satata-Sukhamaya or eternally blissful, the
place of both enjoyment and liberation, changesless, supreme bliss, the
seed of all supreme bliss, the seed of all substance (Vastu).
41
To conclude Buddhist mysticism aims at nirva, the
Enlightenment-experience through ethico-moral discipline of mind, body
and senses (as understood by the way of ila), through elaborate process
of meditation (Samdhi) and finally through the insigt into the nature of
Reality (Praj). A Hnayna mystic attains the individul nirva and a
Mahynist is busy working out the salvation of others. The good of the
world is his own summum bonum. The world and nirva are not different.
The Hnaynist is only a step behind the Mahyna mystic. While
the former stops when he has realised his own nirva, the Mahynist
goes a step further to lead the world to the highest goal of human life-
freedom from suffering and peace of mind.
42
Individuals freedom and peace is the goal of Hnayna
mysticism, the goal of Mahyna is universal freedom and universal
peace. The path leading to this is common-
The threefold path of ila, Samdhi and Praj.
References
1. The consensus among the scholars prefers the use of Early Buddhism
for the Hnayna but I have retained in this article the word of common
parlance.
2. The original is Visankhragatam cittam. Henry Warren translates it
This mind Jhas demolition reached. Suzuki has pointed out how both
the translators read their own meaning; one pointing to positive and
the other to nihilistic or negativism.
3. The Dhammapada, V, pp. 153-4. tr. by Irving Babbit (Oxford University
Press, 1936)and quoted by Suzuki in Mysticism, p. 44.) (Harpr and
Brothers Publishers, New York, 1957), (hereafter mysticism).
4. The Vinaya, I., p. 8., The Majjhima Nikya, tr. by Lord Chalmers
(Oxford University Press), 26, p. 12.
5. There is similar Gth in the Dhammapad, V. 353, which echoes the
dynamism of experience. It runs as follows: I have conqured all, I
know all, in all conditions of life I am free from taint. I have left all, and
through the destruction of thirst I am free. Having by myself attained
specific knowledge, to whom can I point as my teachers- quoted by
Suzuki in Mysticism, p. 68.
i~-i-i ii`- : iiz i`-i<ii 217 218 ~ii-iii i-i-i-: i`-ii ii -i-ii(
6. The conqueror is thus described in the Dhammapada, p, 179,
He whose conquest noboday can conquer again,
Into whose conquest nobody in this world can enter-
By what trace can you trace him,
The awakened, of infinite range, trackless?
7. Maister Eckhart, tr. by C.da B. Evans (Hohn M. Watkins, London, 1924),
Vol. I, p. 146.
8. The Dhammapada, tr. by Radhakrishnan, Verse 336.
9. F.C. Happold in his book Mysticism:A study and an Anthology,
Penguin Books, 1963, divides mystical experience into two types;
namely, the mysticism of knowledge and understanding and the
mysticism of love and union (vide pp. 40-42). Approaching these
varieties from a different angle he considers mysticism in its three
aspects of nature-mysticism, Soul-mysticism and God-mysticism.
Nature-mysticism is characerised by a sense of the immanence of God
or Soul in nature. At its heart lies what Zaehner. Mysticism: Sacred
and Profane, calls the panen-henic experience, that is the experience
of the All in the one and of the one in the all. It may also be called pan-
theistic. In the soul-mysticism the idea of the existence of God is, in
any expressible form, absent. The chief object of man is the quest of his
own self and of right knowledge about it,. In God-mysticism the basic
idea is that of the return of the spirit to its immortal and infinite ground,
which is God. The mystical schools of akara and Meister Eckhart
combine, according to him, the Soul-mysticism with God-mysticism.
Happold labels Buddhist mysticism as analytical Soul-mysticism. The
qualification to the nomenclature is added because he found it difficult
to ignore the analytical and scientific foundations of Buddhism.
10. Stra of the foundation of Reign of law Dhammacakkapavattana Sutta
as quoted by Jacques De Marquette in Introduction to Comparative
Mysticism, Bharatiya Vidya Bhavan, Bombay, 1965, p. 58.
11. To quote Janques De Merquette, It has become evident that Hnaynism,
far from being the most faithful representative of the early teachings as
it claims to be, is on the contrary an entirely new version and quite a
perverted travesty of the tenets of Gautam. Ibid, p. 83.
12. Disgusted with the Buddhism where God plays no part and man is
denied any personal reality, Mrs. Rhys David approves its description
as barely hanging on the fringes of the world religions and being
sacred more than a system of ethics. Quoted in the Original Gospel
of Buddha, p. 13.
13. The interpretation of nyat as an attributeless Reality escaping the
grant of intellectual comprehension and verbal exposition, the
description of dharma-s (things) as unspeakable, unchanging, all-void
quiescent and pure by Ngrjuna, admission of the Tathat-nature of
things to be something substantial, permanent and unchanging,
Yogcras conception of the ultimate reality as the Abhta-parikalpa
or as pure consciousness (Vijptimtrat) drive us very near to the
Vedntic conception of the ultimate Reality as the Nirgua
(attributeless) Brahman who transcends all knowledge, knower and
the known. Similarly the conception of Dharmakya or cosmic unity
or the organised totality of things seem to be just the same as that of
the idea of the nirgua Brahman of the Upanids. Summed up from
Ch. I. pp. 29-32 of An Introduction to Tantric Buddhism by S. N.
Dasgupta (University of Calcutta, 1958).
14. D.T. Suzuki has said it aptly: The psychological analysis that cannot go
further or deeper than the egolessness of the psychological ego fails to
see into the egolessness of all things....... Mysticism, p. 42.
15. Vivekahyti or discriminating knowledge which distinguishes the two
ultimates and is conscious of the two, must ultimately lead to the
mystical experience of the kaivalya.
16. In fact may mystics openly abuse the philosophical speculations.
Sahajaynists among the Buddhists are known for such a revolt against
all passion for philosophy. Chaitanya is credited to have said that it
would be better to throw off the stras. When Upaniads declared
(Vide a up) that Vidy (Philosophical knowledge included) leads to
greater darkness than the Avidy (Ignorance) they did realise the utter
meaninglessness of the philosophical opinions. akara also makes a
similar sense when he says (though in his own framework of
matephystical commitment) that all epistemological knowledge leads
to ignorance: avidyvadiayni tvad pratyakdni (akaras
Bhya on Bdaryaa Stra).
17. Members of the Sagha are further enjoined to follow a discipline
implying vows of chastity, humility and poverty which correspond to
the vows of Christian monks.
i~-i-i ii`- : iiz i`-i<ii 219 220 ~ii-iii i-i-i-: i`-ii ii -i-ii(
18. Buddhism does not only prescribe negations for moral discipline but
also lays down the six Pramit-s (perfections or virtures). These are
perfections of (1) giving (Dnapramit), (2) Morality (ila), (3)
Patience (knti), (4) Vigour (Vrya), (5) Meditation (Dhyna) and (6)
Wisdom (Praj).
Each of the six perfections has been dealt with at enormous length in
extensive Mahyna literature. The extent of Prajprmit texts
available in Mahyna seems to give a paramount emphasis to Praj.
The Lakvatrastra speaks of three degrees in each perfection, viz.,
ordinary, extra-ordinary and superlative; when practised by ordinary
people for the sake of wordly gains a perfection is said to be ordinary,
when cultivated by the Hnaynists for the attainment of individual
nirva, it is extra-ordinary but when developed by the Bodhisattvas
not for their own nirva alone but for the sake of all it is superlative.
Closely paralleling this is the distinction of mundane practice of a
perfection and the Transcendental given in the Pacaviatishasrik.
19. Dghanikya, I, 47. (tr. by Thomas in Early Buddhist Scriptures).
20. Vide, ibid, pp. 63-64.
21. The Doctrine of Awakening, p. 196.
22. All composite things (sakhra) are impermanent. When a man by
wisdom realises (this), he need not (this world) of sorrow, this is the
path of purity. All composite things are sorrowful. When a man by
wisdom realises (this) he needs not (this world of) Sorrow; this is the
path to purity.
All things (dhamma) are egoless. When a man by wisdom realises
(this) he needs not (this world of ) sorrow: this is the path to purity.
The Dhammapada, tr. S. Radhakrishnan (Oxford University Press,
1951) verses 277-9, pp. 146-7
23. Mysticism, Christian and Buddhist. Pages withing bracket in this
paragraph refer to this book.
24. Dhammapada, verses 90 and 98.
25. Quoted from Fundamentals of Religion by Dr. N. Brahma, University
of Calcutta, 1960
26. Avadnaataka, II. 348.
27. Abhidharmakoa, III. 94; II. 191-2.
28. Aashasrik XI, 234-35. Quoted by Conze.
29. The heroic nature of the Bodhisattva is finely woven into the texture of
Jtaka-tales.
30. Hastijtaka, verse 21
31. Quoted in Buddhism by Conze, p. 128.
32. Mahynastrlakra, Chap. I. verse 10.
33. nyatkarubhinnam bodhicittamiti smtam.
rguhyasamjatantra (G.D.S. I., p. 153).
34. Tattvaratnvali in dyavajrasagraha. P. 21.
See, also An Introduction to Buddhist Esoterism by Dr. B.
Bhattacharya, p. 48 and Introduction to Sdhanaml (Vol. II), Dr.
Bhattacharya, pp. xvi-xvii.
35. For occasional references to Tntric practices including the sex-element
see Dghanikya, Brahmajlasutta; Kathvatthu, xvii. 6,7,8,9,10,
XXIII.2. Majjhmanikya., Pali Text Societys ed. I. p. 305.
36. Cf. division of Vaiavatantra into jnapda, yogapda, Kriypda,
and carypda (found in the padmatantra).
37. Tantrloka, Chap. III.
38. Vide Obscure Religious Cults by S.N. Dasgupta (Pirmal K.L.
Mukhopadhyaya, Calcutta, 1962) pp. 24-28.
39. Milinda-panha ed. Trenckner, pp. 315-26. See also A Dictionary of
Pli Language under the word nibbna. Other references (i)
Suttanipta 1933, (ii) Aguttara. IV, 239, (iii) Vimnavatthu, 51
(iv) Thergth, 350 (v) Dhammapada, 285.
40. Vasubandhus Vijptimtratsiddhi, Triik, verse, 30.
41. Guhyasiddhi of Padma-Vajra quoted by Dr. Bagchi, p. 33.
42. Boddhisattvabhmi (edited by Dr. Nalinaksha Datta) describes the
Sixteen Bhmi-s or grounds. Out of these fifteen are common for all
Buddhists, only the Bodhisattvabhmi expounding the ideal of
universal freedom through compassion is exclusive to a Bodhisattva.
(Akhil Bharatiya Skt. Parishad, ATM, Shri Gopal Chandra Sinha
Commemoration Volume, Lucknow, Vol. xvi-xviii, 1984-86)
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1. trtrrtr rr +rrr`arrr`r rrrrrrr`rr
-ii--iii`i i it-i ii -i-i-i -i ii`-i-ii ti-ii tiii: -ii`i ii-i -i ~ii-i ii
-i: -i-i, ~iii-ii -i-i -iii ~ii ii i: :iii i -i-ii -i ~ii`i-i-i i`iii ii: i`i
-ii--iii`i ii -i-i-i ii ~iii`ii`-i iii iti ii-ii t ziii :-ii`-ii i`i -i it-i ii`-i
i ii iizii`-ii-i ii i`-it--iii -i ziiiii-i t( i ~ii --iii ziii z-iii i-ii ii
~ii --ti-i it-ii ii it :iz-i ii-
~iii ii :-i i`-iii -i ii-i t ii-ii-i ~ii iii-ii i`i-ii iii -i iiii-i
tii -i-ii ii i -i iii-i -ii-
rrr rr` trrtrrrtrtr rrr rr r rrrr rr;r rr r rrr +
rrtr r`r+rr`tr arr;r rrtrtrrrtr trrr++ (..-)
:-i-i it-i ii ii`-i-ii ii -ici -i-i-i i-iii ~ii -ii -i-ii -i ii i`i-i-i
-ii-i-i ii i`z-ii ii ii, ~ii-ii-i ii -iti ii: -ii--iii`i ii -ii`i ii-i i ~ii`-ii`-i
~iicii-i, iii, -iii, iiii, ti-i ~iii` ii -iii`cii ii-ii-ii ii-ii -i i`-i-ii ii:
-ii--iii`i ~ii-ii, i`-ii ~ii i`-iii-i i ii`-i t: i`-i-i, -iii ii ii-i-i -i
i-iii-i --ii ii-i ii --i -iti t: -iii -ii --ti-i iti t-
+rr`rra. r`>rrr rrrrrrr`rra. rrt trarrr+
+rr`rrar r` trtrtr trrrrrr trrtrrr.++ (-.s.s)
-ii-ii ii -i ciii ii-i ii i`-ii`-i -i :iiii ii -iii i-i ii i`-i-ii it-i -ii-i
t-i-ii-i ii it -i`-i i`i ii-i-i i-ii t -iii i: ~ii i-i -ii-i ti -ii-ii t, --ii
~iizii-ii ii ii` t-
r`rrrrr rrr arrrr rrrr trrrrrr`tr +rrrrr+
trtrrrtr trrrrr rr` trrrr` rr r rr rr rr` tr tr rrr.++ (-.;.=)
-ii--iii`i ii i`-ii ii-i-i ~ii --ii ~ii-i- -i t i-i ti -iii ii i`i-i-ii ii
-ii`izi -iii -ii-i i-i-ii i-
rrrrrrr rtr rrrr rrrr`rrrrr trr`tr+rrr`tr rr+
qr`tr rrrtrrrrrar rt rrrrrtrrar`rr++ (-.;.r )
-ii--iii`i -i ~ii-ii i-iiii -i -ii-i -iii`ii ii :iii-i i -i i`-iii i`iii t-
~iiiii, i`ii`i-ii ~ii -iii: ~iiiiiii`-i zii iiii i :ii`-i ~ii-i ii-i -i i-i
ii -i-i-ii-i ii-i i i`-ii i`-i-izi t: :-ii`-ii -i-i -i ii i-i iizi-ii ~ii -ii`-iii ii
iiii ii i ii-i -ii-ii iii -i -ii`i-i ti-i t-i t-
a rtrrrrrrrr rr r tr;r;r rrr` trr` r+r rrrr +
rrrrr qrrr rrrr +rr rtr rrr` rr` tr rr rrr` tr.++(-.-;.)
+rrrr arrr tr rr rr rr trr +rrrrrarrr r` trr+
rrrtrrrr -r trr`rrrr -r trr trrrrrtr rrtrrtr++(--;.-)
--ii :iii i`ii`i-ii -i i ii:ii ii-ii ~ii -iiii-i -i -ii: ii i ii-i-
ii-i-ii t: -iii i-ii ii iiiii -ii-ii i :ii`-i ii-iii-i i-i-i-ii iz ii ~ii
ii -i -ii-ii i i`-i-ii-i-i ii :iii-i t-i t: (i ~ii -ii--iii`i -i ii-i ii -ii-i-ii ~ii
-i-i-i i i -i i`-iii i`iii t -ii -ii ~ii i-i-i :i-i ii ~iizi -ii-ii ~ii i-i i
-ii`i ii :i--i-i i`iii t: -ii-ii i i`-iiii -i i-i i -i-iiii-ii ii ~i-ii -i-i ~ii
-i-i-izii i`-iii -ii--iii`i -i i`iii t- -i-ii i -iii ziii i-i ti ii-ii t i i-i ii
-ii i-ii ti t-ii t-
rrrrr;r r`rrrr rrrrrr r-trr rrrr-r`tr+
rrrr -rrrrrrtr. rrrtrrrrrr` r rr tr ++ (r.-.)
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rrr` rrtr rtr. rrrtrr trr trr r rr rrrrrr` rr trr rr+
trr` r rr rrrtr trrrr ;r r` trrrrrrr.++ (r.-.r)
i-i ~ii-i -i-i ii it i-i -i t i`i ~iii`ciii t-i i-ii (i i-ii i -ii
t ti: i-i (i -icii t: iiii -iii ii -ii-ii t: iiii i -iti ii -i-ii t -i-i ti
-ii-ii i ii-i i -i-ii-ii -i -i ii -iii-
rrrtrtr rrrrrrrrrrtr rrrrrrr tr r rr r` rtr rr +
ra trr -r rrrrrtrrr rtr`rrrrr`>rtrr++
rrarttrr rrart. trrarrtr r`rarr.+
srrtr r rr rrr` rr rr rtrr r- rr r` rr trrrr ++ (r.-.s-)
t-i-ii-iii ii -ii-ii-i-i i -i-i-i -i -iii it i` i-ii ii- +rtrr arr
rrrttrr`trrr trtr -rrtrr trr`trr`trrr: :iii`-i i i`-i-i i i -i --i-i -ii-i i`-ii
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-iizi ii -i-ii, --iii, ii ii -ii-ii -i i`ii-i -i -ii--iii`i ~ii`-iii t: -i --i
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:i-i-ii t: -iiii i`-iii ii cii -ii i i ii-ii, i-iii ii ii-i-ii -i i`-i-i
ii -i-iii`t-i ti ii-ii ~ii iii i i`-ii -i-i -i i-ii-:iii`-i i :ii`-i ~i-i--i ~ii-i
>iziii-i ii ~ii`i-ii`-i t-
r trr+rrrr +r r trr`r`rrr +rr.+
rrrr rr rrrtr rr trrrrrr`rrrr r`rr`trr++ (r..;)
rrrtrr r`-rrrrtr rt rrrrortr+
rrrrrrrr`r trrrrr-r r rrrrr rrtr rrr.++ (-.-.;s)
ii i -ii-i -i --iii -ici-ii (i -iii :iii`-i ii -i-i-i-ii -iii iiii-ii
i`i-ii i`-ii`-ii-ii ~ii i`-izii-i-ii ii -ii-i-ii -ii`-i -ii t-
rrrrrrrtrrrtrr rrr rr rr` rrr rrrr` trrr rr +
rrrr` -ra r rr rr trrrrr rrrr` -rarrtr rrr r` +rtrrrr ++
rr rr` -rtr r` ttrr` rrtrrr+rr tr rr rr` -ra r rtrrrrrr rrrrr +
rr rr` -ra rr+rr tr` rrrr rrr rr rr` -ra +r trr` r.trrrrr ++
a rtr rrrrr trrrrr r` rrr rrr trrrrtr rr rrrrr +
rrrr` -rar+rr rrr r` rrrr rrrr` -rr` rrr rrrrrr rrrrr ++ (-.-s:r-)
-iii i -i-ii i-i-ii ii i i`-ii-ii t-i ii`-i -ii-i t-
rrrrrrrrrr`rrrtr rrtrr;rrrrrrr`trr.+
rrrtrrrrr`ttrrr. trrrrtrr r rrrtrr.++ (.-.s)
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tr rr r` rrrtrr ttr rrrr trrr rrr` rrrrtrr trrrtrtr.+
rrrtrr`trtrrrr rtrr rrrtrrrrtrr`rr++ (..)
-ii-ii ii -it i-ii ii i-ii -ii-ii t ~ii -ii-i-ii ii -itii i`-ii t(
i`ii-ii i-ii i ~ii -i ii t: -ii-ii--ii -ii-ii t-
qrrr rrr rrr` tr` rr rrr rrrrr` trrr` trrr trr+
trr tr r rrr rrtrtrrtrr trtrr rrrrr r` rrr &r-rr` tr++ (.-.=)
rr rrrr rrrr` >rtrr r` rcr ttrr ttrr trr` tr+rrr` tr rr +
trrttrr trrrtrrrr rarr trrrr`trrr++ (.-.-)
iti :iii`-i -i-ii-i -iti ~ii`i-i -i-ii t ~ii -ii-iii -ii` -i-ii-i t:
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t: i-i i`i-
-r&r--rrrttrrrr rrr rrr r` rrtrtrrtrrr+
+rr trrrtrr trrr rrr`tr trrrrrrtrr++ (.;s.-)
~ii-i--ii-i -i -ii`-i ii-i i -iti -i -ii--iii`i ii ti -i-i:ii-i -i-i i`iii t-
tr` rtr rrtrtrr +rrrttr rrrtrr trrrzrr.+
r`r.+rr`trtrrrr rrarr;rrrr r trrrrrrtr++ (;.r.;)
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{. r tr trrrr`-rtr. rrrr rr rrrrr trrtr.+
-. trrrr r`rrr`+r+rrrrtr+
;. +rrrr r`trr rrartr r`rrr rrr`t-rt-r rr.+
. rr` r`rrrrtr trrtr orr rrrrr r`rrr`atr r-r.+
~. r rrtrrrrtr rror rrrr. arrr`atrr`rr-r`tr+
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+rr`trrtr -r rrrtr r-rr >rrtrr -r arr+r.++
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. +rrtrrr r` artr trrrrr arttr rrr`trrrrr+
. rrtr. rrtrrr rr`tr.+
{. rrar` rrr`t+rrtr+
(ttrr`rrr`artr, +rrrrrrrrrrr sarrrt, rrtrr, { +rrrrt, {
i ii`- : ii-i (-i ii-izii-i 225 226 ~ii-iii i-i-i-: i`-ii ii -i-ii(
2. rrrrrrr`rrtrrrrrr rrrrrrr-rtrrr
-i i` i ii-i i` -i-i-ii i` ii -i-ii--ii-iii i -ii ii -iiii--iii:
:-:ii`-i-ii-i:iii -ii: iiii-i-i-iiiizii :iii-izi-ii-ii :iii`-ii`-ii i-i--ii:i`i
:iiii-i-ii:iii-ii ii-iii`iii -i-ii-iizi ii-iii`-i-i-iii`-ii-ii`--i: -i -i :ciii`i--i, -i
ii -icii ii--iiii-ii`--i: -iii (-i -ii-i -ii-i -i tii`-i:: ii (-i -iii iii-i -i iiii::
-i -ii -i-ii-i-iii -iiii -i-i -iii`iii-ii: i`-ii`-ii`-i ii--i: -i c--iii-ii--i-iii--i
-i -i -i i -i~-iii` ii ii-i i` -ii` i -izii` --i iii -ii -ii` i-ii` --i: --ii-ii-iii-ii: -i--i--i :-i ii
ii-ii-i i-iiiii`--i: :iii-ii-i-iii--i -i --ii --iii :iiii--i: -i-ii--iii-i -i -i-ii-i
i-ii`iii-ii-i-iii`iii:: -i ci-i -i-i-ii-i-iii -i-i-iii:
-ii--iii`ii-iiii--i -i-i-iz--ii-i-i-ii:: -ii`-ii<i ii-i -ii-i-ii`ii-i:
-i-ii-i-iii:i ziii: z-iii-ii-iiii:: ii-iii-i i`-ii-ii ii i-iiii ii-ii`-i:
ziiii-i-i -i-i-i-iiti:i-i-i: z-iii :i`-i --ii-i-iii`-ii-i ii`-i-ii-
trrrr`rr r`r rr r`rrrrar r`rrrrr`trtrrr+
r(rr r rrrtrrrttrtr rrrr trrrrrcrtr++
trtr. rrrrr`atrrarrrr:rr`rrr`tr r`r.+
r`rrrrrr atrr rr=-rrr`rra r-rrrrrrrtr++
rrr r` rrrra trr` trr trrrrrr. rrr+rtrr . trrrr.+
rtrr=-rr`rrrrrarrrrrrr. rrrrrrrrr`trrr++
trtrtr rrtrr`;rtrr r+rr r`a rrortr.+
rrrrrrtrrrtr rrrrr. r`rrr`rra rrtr rrrr++
r-rtrrtr rrrtrr;r;rrrrt rrr`trrrrrrr`trrr+
r` rrrr -r rrr rr a rrrrrr` rra tr rr r` rrr r.++
rrra rqr :orttrrrttrrrr rrrtrrrr` rtr.+
rrr rrrtr tr trr -rr rr rrrr rrr +rrtr rrrrr++
(ii-iii, i`-iii-ii, z-iii -icii ;-)
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trrrr+rr-ar`atrrrtrrtr rrr`r. rrrrrrtrrr rrtr.+
r` rrrrar` ra rrzrarr rr tr. rrrr rrtrrrrrrcrtr rtr rrr rr.++
(i-izi, .=s)
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~ii-i--ii-ii-iiii:i`i -i-i ri i-iii-ii`-i -i -iiii`-i: -iii i`t-
rrrrtrrtrrr tr qrrrttrrr -rrr`arrr.rrtr+
rr=-rr`rrrrrtr. rrrrr. rrrrrrtrrrrrtr.++ (-i-ii-iii, .-)
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-iii--ii-i i-ii:i-i-ii -ii-ii --i:ii`iii-i-ii i`-i-iii`-i-:-ii`--i -ii-ii-i-iii ii:: ~ii
-iii`-i-i (-iii`i-i-i-ii-iiiii-
starrtrrrrrrrrrrrr:r`rr trtrtrr`tr;r:rrr`rrrtrr:r`rr+
trr trtrrrtrrrtr rrrrrrtrr-rrrttrr rrr+rttrrrrr:r`rr++
(i-izi, .=;)
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ii-i-ii--i i` -i -i-ii-ii iiii` ii -i-ii` -ii-iii -iii` -icii-ii` : -ii` -i--i
-ii-i-iiiiii-iiii`t-i-i: -i--i -i-i (-ii-iii-i
:
i-iii-ii`ii-i i-ii-i -ii-ii-ii-iiii -itii-ii iiiii iii: ci-i ii-
i--ii i`-iiii`-i-i:: -i ii`-ii :iii-ii-i :-i-
r`rrrrrrtrrrrrr +rrrr tra trrrorrr.+
r` r rr rr trtrrrrrtrr trrrr rr ttrtr :r` rr trr ++ (~iiii , r=.--)
-i-i-iii -ii-ii--ii:-iii-i i`-i-i-iii -iiti`i:cii-i-ii -ii--ii-i:i-i::
~ii -ii --i-
rrrr rrorrr rrr:rrrrrrrrtr tr;r rr+
trrtrrrr+rrrrrr r` trrrr rrrrrtrr++
rrtrr rrr`ttrr r`rrtrrrtrrrr rrtr+
rrrr trrtr trrrrr rrrrr-r rrtrr+rt.++
trrr arrr rrtr trrrrr rrr-rrr`tr.+
rr tr. rrtrr. trr r` rrr r` trr rr r` rrtr rrr` rr++ (-ii-i, r. ----)
-ii-iitiiii`i :cii ii-i i`-i-iizi-ii`ii-i-i-ii-i-i i-iii zii-i-i
ii-iii -ii-i -i-i -i -i i-ii i`-i-ii-iiii aar trrrr rrrrtrrr trrrr`rrr a.r`artr.
(-ii-i, ;): iiiii -ii:i-i-i ziii-:ciiiiii-ii ii-ii-ii --ii-i-i iizi-ii-i
-iiii-i-ii-ii-ii--ii::i`-ii-i: ii`-i-ii:
i ii`- : ii-i (-i ii-izii-i 227 228 ~ii-iii i-i-i-: i`-ii ii -i-ii(
:i-ii--i-i i:iii-i:--i--i-iii --ii`:iiiii iiiiii i`-iiii-i i`-i-iizi-i -ii i`-i-ii--i:
iii i`-i-ii`-i-ii -i:, -i--ii -i -ii-i: iiiiii`-i-ii--ii:i`i-i-<i--i -ii-iiii i`-iiii
i-i-i i`-i-iii: :iii-ii-ii`-ii`-izii-iii -ii--iii`i-ii i`-i-ii`i-i:
-
: -iii i`t-
r rrrrrr rrr rrtrrr` tr r trrr` r rtrr` r r` r+
r trrrrrrrcr rr rr rr a r` r rr :cr +rr` rrrr` tr++
trrtrrr tr r`rrrtrr r`rrr trrtrrrrrrrrtr.+
rrr rrrr trrorrr`rr rrrrrtr. rrt rrrr++
+rrrr r rr`rrrrrr`rr rrtr +rttrrrrr`rrtrrrr+
trrr:r`rr r` trrr rr. rrr qr rrtrr rrrr++
trrrrrr ttr r r` rr r-rrr rrrr tr rr +rrrr +
r tr trr r`rrr trrtrr rrrr r` rrr&rr++
(;.r- z-iiii:, -s, --)
---i-i :-i -i-i ii--ii i-i: ziiiiii-i-i-i: -i-i -iii -ii -ii-i i`iiiii`i
:iii-i-i i`-i-ii-i iii-i: -iii i`t-
+rr` ttr rrr` --rtrrr r trr rrarrr` trrr r` trrr+
rrarr rr`a rrrrrr rrtr trrtrr rr+rrrrrrr++
+rrrr:rr rrtr tr r`trrr trrrrrrr`trrrrr+
rrrrtr trtrr trrr rr`a rrrr`tr rr r rr++
(-ii-i, rs z-iiii:, --)
~ii---i -ii-ii-zii-ii-i-
+rrrr rr rrrrrrorr rr r rrrrr` tr rr r` rrrr rr +
rr rr` rtr orrr rrrtrr rr rr r` +r. trr` trr +rr tr ++
rr trr rrrrtrrrr`a r trrr +rrtr+
trr rrr r`rr`atrr tr+rrrrarrr` rtrrtr++
rrrarr rr`a trr r r`trrr -rr`r+rrrrr+
rr r` rrrr rrrr r rtr r. rrrrtr r tr +rrrr ++
(-ii-i, z-iiii: -;---)
:i-i-i :-ii--ii-i--i-
r`rr rrrr`tr r`trr rr rr`tr rrrrrrorr+
rortr-rcr -rrtrrrr r`rr rrr r trr`tr+rrrrtr++
rtr r`tr rtrtr r tr:r`ttr rrrr rrr`r+
rrtrr rtrrrrrrrr`tr r`rrrrr rrrrrrrortr++
(-iti, z-iiii:, -r--=)
-ii--iii`i-ii -ii`i-i-i i-ii:-i -ii-iii`-iiiii-i -ii-ii-i-ii ii-i-i-ii-i-ii
ii`-ii-iiii iii`-ii-i-i i`-ii-ii-iziii-i -i-ii: :i-i-i :-i i-ii --izii-i--ii-
i--ii` i -i:: i-i-i i` -i-iiii - -i-ii i` -iii i :i-i i` -i-iii :ii` -ii` ii` -i-i: ii` zi-i :
ii--iii` -it-iii -ii iii :i` i i-ii` ii` -iii-i rrrrrrtr -rr` rrtrr` trr tr orr r` rrrtr
rrrr-rrr rrr`rrr`r, r`rrr`arrr r+rrtrr rrrrrr, trtrrrr rarrrr`-rrr +rr`rrrrtrrr
-ii-iiii`-i-iiii: --ii`:iiiii --iziii`i i-i :-i -iii -i-ii -iizi-i-iiiii`-i:
i-ii`-ii-iiii: -ii-iiii: ziiii-ii-i--i i`-i-ii i`ii-iii-i::
-i--i--i -i-ii:i`i i-iiii -ii-i-iii-i-i-i-i-i :ii`-ii-ii`i-i-ii`-i: i-i-i
-ii-i i` i-i i i` -ii i-ii, --ii-i i -ii i ii , i` :iiiii: :iiii` :ii--i , :iiii-i :i -ii,
ziizii--i-i:ii`-it-ii-iiii-ii--i, iiii`i i-iizii-i-ii, i`-iiiiiit-i -iiii-ii -i -it
-iir -i-i-izi-iii -i iii`-i-ii-iitii, -i-i-iii`-i-ii-ii>i-i-iii`-i-ii -i iii-i, iiii`i
ziiii -iiii-i: t-i-ii`-i --it:, i`iii-ii`i iii ii-i, ziiii-ii-ii-ii-ii-iizi ii`iii,
-i iii -i-i i` -iii ii-i -i --iiiii i` ii i:- -i-i -i -i-i i-i-i, i-iiiiiii
-ii-i-ii i-i -i-iii` i-izii-i -i --ii-iii` -ii -i : i-i: i i: -ii -i i ii -i-ii i-ii` -i: -ii-i ii
ii-ii ii-i :i`-i t-i-ii`-ii i`-ii`zii ziiiiiiii:
-i--i-i: ii-iii` ii -ii-ii-i-izii-ii zii-iii` -i-i-ii-izii-ii i-ii -i-:iii ii` ii-i
-i-ii`iii`-i-ii-iizi iiii-ii-ii-iiiii-i`ii`i-ii--ii-ii --i, -i-i-i ii`i -i -i
i`-iii-i ii-i--i -iii-i--i -i-i-ii--i :i-i-i iii-i-iii`ii-i-i: -i-i (-iii-iii-i (-i
-iii`--i-ii -ii--iii: :iz-i:-
rrr rr` trrr trrrtrtr rrr rr r rrrr rr;r rr r rrr +
rrr ;r;r rr tr;r;r trtrrrrr rr ortr.++
i ii`- : ii-i (-i ii-izii-i 229 230 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-rrr`trr -r rrr r-r. trr+rtrrr rrr r`tr.+
r`rrr rr. rr. trrrr;r rr;rrrr`trrarrr.++
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rrtr r`rrrr`tr arr;r rrtrtrrrtr trrr++
(..--)
:iz-ii--i -i -ii -i-ii iiiii` ii` -iit- rrrr tr trrrrr :r` tr ;rrtr rr r r` rr rtrr :
~ii` --i --ii i , (-ii` --ii -i -i-i-iizi-i-i -i -i-iii i -ii -i i` t ii ii` -- i--ii i
-iii`i-i --iiii: -ii-:i-i, -i -i ii ii`-iii`-i -ii ii`--i-i ii`--ii`i-i --iiii--i-i
ii`ii-i-ii-i ii-i: (-ii`-iii -ii`i-iii-i-ii: ii`i--ii -ii`-i-ii -i -i i-iii-i:
ii-i -i:: ~i-i (-i -i-ii`zii-iii`-ii-iiit-
i-i i`i-ii`-i -iii ii-iii-i-iii: (-ii`-iii -ii ii` ii`i-i: -ii-ii`t -ii
~ii` i ii i` -ii : i` i i -i-ii -i i-iziii: :i-iii` -i -i-iiii ii-ii -ii: :iz-ii -i -iitiii :i` i
i-i-i -ii-i ii i` -i-ii-i ii--ii` -izi i-i i` --i-i ci: -i i :iii-ii -i i` t-i -i:, i` i-ii ii -i-ii i-i,
-i-i-iiii`:ii:, ~ii-ii--ii, -i-i-i-i:, rrrrrrr`rtrrr. rrr orrrrr rrr`rrrtrrr.,
rrar trrrttrrr trtr rrr rrrrt. -ii`-izii-i--ici-iti`--i:
-ii-:i-i-ii-ii`-ii (-i iii-i-ii i-iiiii-iii-i:
tra+rr .
. -ii-i-i-i ii`izi: -iii`-iiii-iiiii`ii-i- i i zi -i -i ` -i i i i -i
-it-iit-i-iii-i-i -iit-ii-i-i-i-iii`-i-ii i: ziii: -iii`iii-ii i`-iiiii-i--iii`:i-i-i
iiii`-i-ii`-i-iii`iii-ii-i (-i: -i (-i -iiii-ii`-iii-i-i-iii-i<i-iii-i-i-iiii
ri-i-ii-i--iii-i-i-ii-iii--ii<i-ii-i-ii :ii`-iii: ii-ii-ii -iii`iiziii-ii`-ii`-ii
--i i ` -i -i : i ` -i -i -i i --i i <i -i i i :i i ` -i i i i -i i i ` i i i -i i --i -i -i -i i ` --i -i -
-i i` -ii` -i:i---iii-i-iii i` -i-iiiii` -i--i -i-iii-ii i--i :i` i i` -i-i-i i` -i--izii--iii` i` -i
-ii-iii-ii-ii-ii-izii-i -i-ii`-i-izi--i-i-iii`i`-iii`-i-iz-iiii-ii :ii-i::
-. ~iiii-i ii` -i-i-iii ii i` iii` -i-i-ii ii --i -ii -ii--i ii-iii -i-i i-i-i
i`-i-iii: -ii`-izii-iii`-iiz:: -i (-i -ii-iiii`i :i-ii-i-ii i-i-i::
(ttrr` rrr` artrrr
4. +rr-rrr +rrrarrr
-i-i-i i -iii`t-i--i-iiiii -i iii-ii ~ii-i--ii-i ii -ii-i -ii-i ~ii`ii
-it-iii t: iiz-ii i :-i ~i-iiiziiii ii ~iii ii -iti ~ii t ii :-i ~i-ii`--i-i-ii
-iii --ii ii zii -i-ii i -ii-iii -i :ii-i ii: :-ti iii~ii i iiii-i i ~i-i-ii
:-iii i`-ii`-iii-i -i-i-izi-ii ii -iiii -iii --iii t: it ii ~i-ii i`ii -i
-it--iii t: :-i -i-ii ii-i ii -ii-iii`-i iiz-ii :-i zi ii ziiiiia ii:
izii`-ii i`-i--i-i, ii-i-ii` -iii ii-i-i-iiii ii -it iiiii`-i ii: ii -ii ~ii-i--ii-i
ii -it--i -iri -iii`t-i-i-iiii i i -i t i`i--i --ii -ii`-i--i ~ii ii`-i--i -i
izii`-ii -iii ii`-i i -ii`-i--i ii ~ii-i i`-i>ii t: :-iii -i-ii( :-i -ii-i-ii i i`-ii
iii-i ~iiii t: -iizi-ii, i`-ii-i-iii-ii-ii -iii ~ii-i-ii`-i -i t-i --ii ii`-i-
-ii` -i--i ii zi -i ti -ii t -ii --iii zi i` -ii i i` -iii -i--ii-ii i -iii :iii-ii` -ii` -iiii iii` -i-i i` -i
--ii i`-i--i-i:i-ii -ii`-i--i ii iii-i ii`-ii -ii t: :-i :iii ~ii-i--ii-i -iri t,
ii`-i t, izii`-ii t ~ii :-i -ii-i i -ii`-iii t--iii`t-i-i-iiii i (i iii--iiii
-ii`-i-i`-izi--i i :i-i-ii: -i-i-i i ~i-i ~i-ii ~ii-iiii ii iii`-i :-i -iti-i -i-iiii
i ii-i-i ~ii zi i -i-i-i -i -iizi-ii i ~iiii i ~ii ii-ii-izii-i-i i -icii
t-i-i-: ii i-i--ici i ~i-i-ii i-i-i :-i-ii ti -ii-i-i t i`i :-ii i`i-ii ii -ii-i
-ii ii i`i-iii ~iziz i (i iii`-ii`i -i ii-i i i -i i`-i-i-ii t: :-iii
-ii--ii`-ii ii`-ii -ii :-iii i-i-iii ~ii -iii`-ii ii`-i -i-ii-iii i i`-i-iii -i ~i-ii-i
ti-i -i t i`i-i -i-i:ii-i :iiizi -i -ii-i ii >ii i. -i-t ii :ii-i t: :-i ii-i ii
-irii-iii -i-ii ii i ii-ii t: :-ii :i-ici-iii -ii-i ~ii t iii`ii, -ii`-i -iii
-iti: -itiizi ii -ii`-i ii ii`iiii i ~i-i-ii --ii ii ~ii -ii-i -i -ii ii-i ii
i`-iiii-i i iiii -i -ii-i-ii ~i-ii`-i-i -i tiii: :-ii ~ii`-ii`-i ii`-iii -iiitz-iii ii
-iiiz-iii -iii ii`iz-iii ii t, i`i-i-i -ii`-i-:ii`-iiii`-i i`-iii ii -iii ii -iiti
t: -i-ii-iii ii it zi-ii -i-ii-i -iti t: :-i zi ii i`-izii-i -iii`t-i, -ii ii iii`ii
ii -ii`i-i zi-ii -i -ii`iiz t: ~i-iiiziii ii :iii ii` i-i i -iiiziii -i -ii-i
-i -ii -ii ~ii-ii iii`ii i i -i :-i ziii ii ~i-i ~i-ii ziiii ii iii`-i :ii-i
-ii-ii iiiii: :-ii ii ii-it, i, - -iii : -i ii -i :-i ziii ii i`-iii-i
i`iii: -ii-i-i -i ii-ii-iii -ii -ii`-i i`-icii (i -i-ii-i zi-ii ii, i`i-iii :iiii --i
-i-ii -i ziiii ii -i-ii -i :i-ii`-i-i ii, -ii-i-ii i: ii-iii --ii -ii ii iii`ii ii
i`-i-iii i-ii t, --i i ~ii-ii -ii`-i i`-icii ~ii-i ~ii-ii -i ii`-iii i ii-i -i
-iti :i--i-i i-ii t: -ii-i-i i ii-i ii :-ii izi-ii -i ~ii-i--ii-i ii -i-ii-iii
i`-iii iii t ~ii --ii ii i--ii -i -iiii`-iiii`-i-i, -i--i -i ii-i:iiizi -iii ii
-i ~i-iii-i-i--i, :-ii ii`-i<ii -i i`-icii t:
~ii-i--ii-i i -i-ii iiz-ii -i :-i zi-ii ii :i-ii -i i-i-i ~i-iiiziii`iii
~ii`i-i izii`-iii -i ii ii: --iii-i-i: -i-ii-iiiii -i ~ii-i -i-ii ii zi-ii ii
~ii-iiii t i`i--i i. -i-t i -i-ii -i it i`-i-ii ~iii -ii iii`-i-i t i`i iii`iiii
ii-i t ~ii -ii`-iii ii-i t ~ii`i-i-ii-i -i iii`iiii ii ~i--i--i-i ii-iii i i
-i -iii -ii`-i i -icii ii -ii`-iii -iii ii-iii ii ii-ii-i i i -i ---ici i`iii
t: ~i-iii --ti-i iii`ii ~ii -ii`-i i -i-ii -i i`-iii ii -i-i-ii ii ii t: :-ti i
~iiii i i. -i-t, :ii. iiiiii, i. iii ~iii` :ii-ii-i ~ii i. -i, i. iii, :ii.
i`zi-i :i-ii ~iii` ~ii-ii-i-i i`-ii-i -ii`-iii -iii -ii`-iii ii i`ii -ii-i-i t: -i-ii-iii
i trarrrr.trrtrr ~ii --iii -ii`-i trarrrrrrrrar rrrr`tr rr+rtrr trtrr`trrrr
-iii -iii i trrrr` trr r`rrr`ortrrrrrttrr trar. rrrrrtrtrrr`r r`rr`rrtrr
~iii` -i ~ii( -iri zi i ~iiii i: ii -i-ii it-i-i-ii--i t: i.iii -i
i ii`- : ii-i (-i ii-izii-i 245 246 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-ii`-iii ~ii-ii iii`iiii ii -ii-i -iri -iii -ii`-iii ii -ii-i ~ii-i- i`-iz i-i
ii -ii ii t: it i`-i-ii -i--i-i: ~iii i ciiiii i`-iii ii -ii t ii it-i i
-ii i iziiiii i ~iiiii`-i t: ~ii`i-i-i ii i`ii i -i ---ici :iii`-i-i t-i`-iii
ii -i i-i i i`-i(: ~ii`i-i-i --ii ~ii`i-i-iii-ii i ~i-ii -i-ii -i iii`iiiii -iii
-ii`-iiii i :ii`-iii<i ii ~ii`ii -ii-i i -i-i t: ~ii`i-i-ii-i :iii: -iii ~ii-iii iii`ii
~ii -ii`-i i i`-iii -i i`i-ii :iii ii -icii-i i ~iii-i -ii-i -iti -ii-i-i t:
~ii-i--ii-i --ii ~ii-ii ~ii`i-i-i ii -i i-i-ii ~ii-iii -i -i-i-ii`-iii i -ii-i -ii
ii -i -i-ii -iti ii t: ~ii i`i ~ii-i--ii-i i -i-iii-ii-i ii--ii -i -ii
iiz-ii i i--ii, -i--i, -ii`t-i, ii ~iii` -iii ~i-i ~ii-iiii`ii ii -i-ii-iii
ii (i ii-i ~ii --iii -icii ~ii-i--ii-i ii -ii-i-i ii -i-i-i -iii`t-i ii ~iii
i-ii i`i-ii ii -it i-ii -iti ii -ii-ii: ~ii-i- i ti zii -i ii`-i--i i -i-i-i -i
--i :-i :iii tiii -
r` tr rrrrrr r` rr rrr rr :r -r tr;rrrtrr r` trr` rrrrr +
tr r` tr` +rtr tr trtrrt ttrra rr;rr r r` rtrrrr .++
ii-ii-ii-i-i ii it -ii`-ii`-izi--i ~i--ii-i t ~iii-i ~ii-i--ii-i ii :ii`-iii`i-i t:
-ii`-iii i i -i ~ii-i--ii-i ii -i-ii i i-i --iii ii`-i-ii ii ici -i-ii
~ii-izii t, -iti -ii -ii t i`i -ii`-ii`-izi--i -it ii-i-i-iiii -i-iii iiiii ii
i-i-i ii`z:ii`-i t ~i-i: ziiiii t i`i--i ii`-i--iii ii ii-ii--ii -iti: ii-i-iii
i`-i:-ii-i t, --iii (i-iii :iiiii`-i t ii`-i: i`-iii-ii i i`-ii ii -it ~ii-ii i`-i i
~i-i-ii i -ii t-ii t -
+rrrrt rrrrtr trrt rrr` rt rr. trrrrrr` tr.+
rrrtrr tr-rtr r`r+r trra rrr`trtrtr++ (-i-ii-iii, ;)
ziiii ii`-i, ii-i-iii ii -i -i i -ii t: i-i-i-iiii ii i`-ii-i
iii-ii-ii i`cii ....... ~i-ii -i -i ii t, -i ~i-iii, --iii ri ii--ii-ii`i i-i --i
ii ii-i -i -iii t, :ii-ii i i`i-iii -i --i -ii iai-ii -ii i`-ii-iiii ii ti -ii-ii t:
tr-rrrr >rrtrrattrrtr arrrrrttrrr+
r`rrrrrt r`trrrrr r`rrr`rrtr rrtrrrrrrr++
(-i-i-i-iii, -i-ii-iii, -)
z-iii -i- t, i ~iii -iiii i -ii iiii`i ii`-i ii it-ii t, ii -iii ii
t ii -iri --iii :izi-ii i: -ii ii i`iii ii ~i-iiit iii ti i-i-i -i-i-i-i
i-i-i t-
trar rrrtr r rr rar tr trar r rrtr +
tr` rr` rrtrrr rrr trrr` r +rrr` tr rrrrrrrr` r rrrrrrrr r++
-ii`-i ii-i ii ~ii--ii t, ii-i ii ii-ii-i t, -it -i-iii t, ~i-iii t,
ii ~ii ~i-iiii ii iii`-i -i-iii -iti: ii ~iii` -ii --ii i -ii-iii -i -ii-ii ii
~iiii-i i-i t .......rtr rrrrrrrrtrrtr-rrtrrrr`trrtrrrrrrrr : -ii--ii ii it-i
~ii`-i-i-i-iii t, -iiii --i i-ii -iti -ii-ii, --iii -ii-i i i -ii-ii t: ii-ii--ii
-ii`-i ii, (i i` -i, ~ii`-i-i-i-iii t, ~ii`iii -i -it ~ii`iii -iti t, -iii -i --i
-ii`i-i i-ii -i-i-i -iti t: --iii i-i-i -i-i-i, -i-i-i ii <ii-i-i ti -ii-ii t, -ii-i ii
~ii`iii-i -iti: ~ii`iii ~ii-ii -ii-iii i -iii-i -i --iii -i-ii`-i -i-i-i -iti t: :-i
-iii -i i -izi-ii ii --iiii`-i ~ii-izii t: -iti i t, -iii-i ii -iiii t ii
-ii`-i-i--i ii ~i-iii`-i -i t-iii -itii-ii i -ii-ii t: it t -ii`-i i-izi--i: ii-ii-ii-i-i
ii it -iii-ii -i-i-i zi-ii ii t: :-ii i-i ii ii-i i, -iri i, ii-ii--ii ti-ii
ii ~ii --iii ziiiii i`-i-i-i-i ii: iii`-ii-i ii ii`-i-ii -i-ii ~ii-i--ii-i ii i`i-i-ii
~ii-i- i`-i-ii tiii --i-i i-i ii-it ii -ii-i-i ii -iti: ~ii iti iii, iii`-ii-i ii -ii
-ii--iii`i ii i-iiii -i :i`-i-i tii it -a i ...... rrrrr. rrrrrrtrrrrrtr.: i
ii`-i-ii -i-i i -ii-i ii, ziiiii zii -i ~ii-i--ii-i -ii, -i-iiii -i -iicii
ii: -i i -iii ii: -ii`-ii`-izi--i ii i`-iii--i -iii-ii -iii ii-i-i-iiii i ~i-i -i--ii
i -iii --iii -i-i-i ~ii -i-i--ii ~ii-i- ii ti -i t: :-ii i-i ii -iii`t-ii-ii-i-i
i :i`-iti-i -i -i-ii--i-ii i -iii`-i-i ii-i-i--i ii -iiii ii`i`i -i i-i-i-ii
-i-iiii-i--ii i -i-i--ii ~ii -i-iiti ii ~ii-i -ii -ii -i-i-ii-i ii: ii-it -i
~ii`-iziiii`-i ii -iiii-ii -i -i-iii ~i-iiii ii iii -ii-ii ii: i ~ii i`-izii-i:
-ii-i-i -i ii ~ii ~i-iii ii ii-i i i-izi: ~i--ii ~ii ii`ti i-i -ii-ii :-t
ii-i-ii-i ii iiii -ii-ii: -i-i--ii ii it -ii -ii iiii ii i<ii`i :-i-i -i
ii-ii ii ~ii -i -i-iii`-ii-ii: -ii-i-i: i-i-i-ii ~ii-iiii -i -i-iii-ii i`iii ii, -i-i--ii
-iti: -ii`-i-ii i -i i`-izi--ii i -iii -i-iii-ii -iti ~ii`i-i -i-i--ii t~ii: -i-iii-ii
iii`-i-i i`-ii-i-ii ii :i-iii t: i -i-i--ii -iiii-ii -iii -i-ii ii: -i-ii`-i ii >i
i ii`- : ii-i (-i ii-izii-i 247 248 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-ii-ii ti ~ii-i--ii-i -i -i ii-i-i--ii ii -i`-i-i -ii-i i`ii ~ii -iii ii --iiii
i-ii ii i`i -ii`-iii -i ~ii-iiii`i -ii`i ii -i-i-ii :ii-i ii -
rr`rrrtrrrrrrrrrrr`trrtrtr`rrrtrrrrrrtr+
-ii` -i--iii-ii i ii ~i-i i ~ii-iiii -i :-iii ~i-i i-i-i -iti i` iii: -iii i` -iii i` -i-i
i -icii i--ii -iii -ii`-ii`-i-ii i :ii-ii -ii`t-i i ii -ii-i :-i -i-i-i -i
i`-iziii -i ---ici-iii t: i--ii ~ii-ii -iiii`-i -ii-ii -i -ii`-i i -ii-ii ii -iiit
ii -i-iiti i-ii -iit-i i ~ii -iti-ii`-i -ii`t-i -iii`ii :ii`iii i ~iiii i --i -ii-i
ii -iii`ii i`-i--i-i ii ii -i ii-ii -iit-i i: i -ii`-i ii -i -ii -iiii`-i -i ~i--iii-i
-i-i-i t ~ii -i -iti-ii`-i -ii`t-i ii -iit-i :-iii ci-i i ii-i-ii-i ii -iii`ii
:ii`iii -i iii -ii-ii t: -it ii-i-ii-i ii -ii`-i i`i-i ~ii`i-i-i i zii -i t-i
ii-iii it -ii-i t, :i-ii ~ii -i-ii -i -ii -itiii-i -ii -iiii t: ~ii-i--ii-i
-i -ii`-i ii -itiii-i i -i ii ti -iicii -iti ii t iii`i -i--i-i: -iti it-i ~ii-iii
t ii -i-i--i ii-i -i -ii -ii`-i ~iii-i :ii-i-ii`-i ii -i-ii i-i t, ii`-i --ti-i
~i-ii i -iizi-i -i-ii ii -iii`-ii -i-i-ii ii ii -i-iia -i :izi-ii ii t: --iii
ii-i--i-iiii i-i-i -ii--iii`i, -ii-i, iii`-ii-i ii ~i-ii ii ti :izi-ii -iti i-ii,
iii`i ~ii-i--ii-i it ii it-i -iti -ii-i i`i ii`-i :-i -i-ii -i i -ii-i ti ti-i t,
ii`-i -it :i-ii ii`-i ii :iii -ii t: -ii`-i i-i -iti-i -i--i ii :ii`-iii-i i-i i
ii ii ~ii-i--ii-i ii :i-ii ii`-i -i ~iiii t i`i i`-iizii ~ii ~i-i-ii ii -ii-i i`i
i`i-ii -it i`-i--i ~ii-ii -iiii ii :i-ii-i i-ii t-
trtrrrtrr rr-rr r`rr`rrtrr`rr`rrrrrrrtrttrr,
r trra. rrtrr. rrr`rr`+rtrrr trr`rrrr+
rrttrrarr -rr` rttrrrrtrr rttr tr rrr .,
trttrtrrrrr t-rrr`tr rr +rrrtrr++(-i-ii-iii, .=)
-iri ii`-i -i-iiii ~ii-i--ii-i ii it -i-zi :i-ii ii ~ii zi i
:i-ii ii`-i -i t:
(r`tr)
, iizici
-
~ii ~ii-i--ii-i
;
i`i-ti-i ii-i
i`-i-iii -i :ii`-iii ii -i-ii--i t-i -ii-ii ii, i i`-iz -i--i
:
(vi) rrrrarrr . ii-iiii i i i`-izi--ii i ~iiii i ~ii`--i-i i -i
i`-iiii-i ii >ii ii-i:iiizi ii ii-ii t i`i-i-i -ii-i-i i -i-i ii ~ii`ii i`-i--ii i`iii
iii t: -i--i -i -i-ii -i -- ii-i-iii
9. trrrrrrrr
:i--i-i ii-i ~i-iii-i-i--i ~ii --ii iiiiii i i`-ii`zi -i-i -i ~i-iii
i ~i-i-i-ii-i ii (i ~izi t: -i-i ii-i ii ~ii-ii-i-ii--ii -i-ii, i`t-i ~i-i-ii -iii
>iii`-i<ii-ii-i-ii ii ~iii -ii ~i:iiii`zi-i -iii-i-ii iii ii :iiizi :-iii -ii ~izi t:
-ii-ii ~izi -i.i :-i i` ~i-iii ziii i -ii-i -i :iiii`zi-i ti ti t: :-i :iii
~i-iiiziii, i`-izii-i: ~i-iii i`-izi--i, i -i-i-i -i -i ~i-i-i-ii-i ii -i-ii
-ii-iiii -ii-i i-i i`-iii--iiii ii-ii i i -i :iiii`zi-i ti ti t:
:-i ziiii-i -i -ii ~iiii t: :ii-i -i iii-ii ii -iii --ii iiiiii
i -ii`-i--i ~ii ii`-i--i ii ~ii-ii-i-ii--ii ii`-ii :i--i-i i`iii iii t: :-ii :i-i -i
~i-iii-i-i--i i -icii ii :iz-i, ii ii ~i-i ii`-iii -iii --ii iiiiii ii
:iiii`zi-i (-i ~i:iiii`zi-i ii`-iii ii i`-i-ii, ii-i:iiizi -iii ~i-iii--iii -i -i-ii
(-i i`-i-i--ii ii i`-i-ii`-i-i t -iii i ~i:iii ii-ii- ~i-iii-ii (-i ~i-iiiiii-ii
~i-iii-ii-ii-ii -i iiii-i ~iiii`-i-i i`iii iii t:
i`-iii ~iiii -i ~i-iii i -i-i-i -i ii-it ~iii` ~ii-iiii i -i-i ii
i`-i-i-i-i t -iii ~i-i ii-i-i--ii i -iii --ii -i-i-i ii i`-iiii i`iii iii t: :-i
:i-i -i ii-i i --ii-i`-i-i-i-i -iii -iii`t-iziii i i`-ii`ii :i-ii-ii i -i-i-i -i
izii`-ii i` -i i`-i-izi :i--i-i i`iii iii t:
-ii-i ~iiii -i ~i-iiii i ii`-ii i`-iii-i ii icii, --iii ziiiiii-
i`-iiii -iii -iiiii ii (i`-itii`-ii i` -i ~ii-ii-i-i t: ~i--i -i ~i-iiii i i`-iii-
i-i i -i-i-i -i ii`-iii i`-izi--ii ii :ii`-iii-i t:
:iii: -iii ~i-iiii ii ---ici ~ii-ii ii`-ii :-i ii-i i i`-ii`ii -i-ii -i
i`ii iii t (i`ci( ~i-iiii-ii-ii`iii): -iii ~i-iiii ii iiiii-i -ii-ii-ii ii-i i
i-i-i ii ~i-ii`ii ii -ii, ~i-i: i-i-i -i-ii-i-ii ~i-iiii ii i`-ii`zi -ii-ii-ii
-i-ii ~iiii -i i i: t ii -i-ii ii-i ii -iiii ~iiii iii t:
~i-iii-i-i--i i -iii ~i-iiii ii i`-iii`-i-iii >iii`-i<ii-ii-i-ii -i ~ii-ii
~i-iii-i-i--i-i`-iiii-iii`ii -i i`ii t: it ~iii -ii ~i:iiii`zi-i ii: :-iii
~ii-ii-i-ii--ii -i-ii -iii ~i-i-ii ~i-ii-i -i i`ii iii t -iii`i (i :ii-ii-i ii`-i ii
~i-iiiziii i ~i-i-i-ii-ii~ii ii ii`-ii ii i`-i-i ii(, -iii ti ~i-iii-i-i--i -i
:ii`-iiii`-i -iii ~i-iiii ii ~i-i-ii i -iii-i -i i`-iii ii ti ii(:
:i--i-i ziiiii-i ii i`-izii-ii -iii -i-ii`i ii -i-ii -i ~iii-i iiaii i i
ti t: ~i-iiiziii i -i-ii ii`:ii -i ~i-iii--ii-ii-ii-~i-iii-i-i--i i
-i-i -i ~i-iii i --ii ~ii i`-izi--i ii ~i-i-i-ii-i- i`i-i i-ziiiii (folio-
headings) -i -i-i ~i-iii-i-i--i--ii-ii-ii iti t- ~i-ii -i( ii ~iii`i`-i-i -iii ii
:ii`-iii-i i-ii t: i`-i-ii`zi-ii ~ii -i-i:i-i ii -iicii i ~ii`-ii`-i ~i-iii-ii,
~i-iiiiii, ~i-iii--iii, -iiii`-i-ii iii ~iii` i -i-ii ii -ii-ii-ii iiai ii
:ii-i ii iti i`-i-iii: ~i-iii (i :i-iii`-i t: --ii :i-iii`-i ii -i-ii-i-iii`-ii (-i izii`-ii
i`-iz-iii i-i ii -i-i :iii-i i`iii t: :-i-i -ii i`i-i-ii -ii-i-ii i`-i-ii t :-ii i`-iii
ii ~ii`iii i`-ii-i iiaii ii t, -ii -iti:
:-i ii-i -i iiai ii -i-i-i i -zi it-i-ii -i i`-i-ii: -i-i-i ii -icii
rrrrrr r`rrartr r`rrr&rtr ii ii-i-ii -i -ii :ii`-i t-ii t: --iii -iii`-ii-ii ii i
-i ~i-ii-i -i ti-ii t; -it ~i-ii-i ~ii -i-i-ii-i -i, :ii-ii-i ~ii -i-ii-i -i, -i-ii`-i ~ii
:ii`-iii -i -ii -i-i--ii ciii-i ii ~ii--i ti t: -zii ii it-i-ii ii (i :ii-i
iii ii t: :-i ii-i ii -i-i --ii ziiiii -i-iiii ii t: --iii-i-i: ~i-iii-i-i--i
-iii --iii iii~ii i -zi -ii ~ii`ii ~ii-izii ~ii ~iii`i-i ti ii-ii t: :-i-i
ii` iiai ii i ~i-ii`-iii tiii -ii --i ~ii-ii i`-iii -i-i ii --i-i-i-ii ~ii -ii`-iii
ii i-ii t ii : i` t-i ii iiai -i -i i -zii -i -iiiii` --i-i ti ii, :-iii -i i i` -iii-i t :
-i :ii. ii.~i.-iitii ~ii, i-ii-i -ii-iii`-i, -ici-i i`-iii`-i<ii-ii -iii
-iiii-ii -i-i-i i`-iii`-i<ii-ii i :ii`-i >izi-i-i-i t i`i-ii i`-izi-i -i -ii ~iii-i,
~i-i-i-ii-i ~ii ~iiii-i ii -iiiii i`-i-ii ii: -i-i-ii--ii -ii-iziii -iii iiz-ii
i ii`- : ii-i (-i ii-izii-i 285 286 ~ii-iii i-i-i-: i`-ii ii -i-ii(
zi-izi-i i ~i:ii`-i-i i`-ii-i i. iii`--i-i-: iii -i -ii -ii--iii-ii ii -ii :iii
i t: :-i ~i-i-i i -i --t ~ii-i :iii-i ~ii`i-i i-ii t: iizii -i ti i`i-i ii-ii
-i -i-i -iii`t-iziii ii ~iii-i i`iii t --i-i --iiii -iti-itiiiiii -iiiii ziiii
i`ci--i, :ii. -ii-ziiii i`ci--i -iii i. ii-iii ziiii i`ci--i i -ii-i -ii ---ici-iii
t: ii-iii -iii`t-iziii ii ~ii-ii :ii`-iii -i ~ii-iii`i-i i-i -ii-i -iri -i-iiii i.
-ii-: ii -iii ~i-i i`-ii-ii ii -i ri -i i-i-i t i`i-ti-i :-i ziiiii-i i -i-i-i -i
~ii-ii ~i-i-i -i--ii`-i -i-i ii t: .....
(+rrrrtrrrrrrtrr, rrrtrrrrrrr rrrttrrartr, {~
i ii`- : ii-i (-i ii-izii-i 335 336 ~ii-iii i-i-i-: i`-ii ii -i-ii(
17. Concept of Obscenity (allat) in
Sanskrit Poetics
Classical Sanskrit Poetics emphasises unity and integrality of
form and content. Bhmaha (7
th
century A.D.) speaks of word and
meaning being together.
1
Dain who probably followed him proclaims:
String of words combined with the intended meaning is the body of a
literary compsition.
2
Later writers on Sanskrit criticism admitted in
essence
3
the unity of word and meaning either by expanding their
definitions of kvya (literary composition) in terms of presence of positive
entities of poetic excellences (guas) and figures (alakras) and absence
of negative entity of literary blemishes or by encompassing these under
their concepts of Rti (style and diction), vakrat (turn of expression)and
ramayat (charm) as Vmana, Kuntaka, and Jaganntha did. Even
nandavardhana (9
th
century A.D.), who propunded a new theory of dhvani
(suggested sense) as the soul of poetry, does not deny the charm of word
and meaning or their art of arrangment
4
and, in fact, establishes the relation
of part and whole or body and soul between them. In proclaiming dhvani
(suggested sense) as the quintessence of poetry his concern is mainly
semantic, as of the old critics. No doubt, for him content (rasa or
sentiment), being the soul, is more important than the form which is
really the body,
5
whereas according to the old lakrikas form had a
greater role to play in literature.
In order to perfect the form, the poetic language was coceived to
be endowed with excellences (10 each of word and meaning according to
Bharata, and three according to later poeticists) and ornate with various
figures (both of word and meaning) and free from faults of all kinds.
Sanskrit critics considered a literary flaw either as a positive entity
(Bharata) or as negation of excellecne (Vmana). From their general
definition or definition of a particular flaw
6
one may make out their
conception of it. A flaw detracts from the poetic beauty (Dain and
Vmana) or becomes impendiment in realising poets intention (Bhoja).
It is an obstacle to rasa-realisation (according to Dhvani-theorists). It is
impropriety (anaucitya, nandavardhana, Mahima, and Bhoja); it is
offensive to the men of literary culture (Ratnevara, Keava Mira). This
general nature of a poetic flaw is applicable ot the concept of obscenity as
well.
Bharata lists ten types of faults
7
which injure the grammatical,
logical, metrical or literary relation between the words and their meaning
and thereby damage the dramaturgical content.
8
In this list the grmya
(vulgar) and the alla (which may be taken together for the purpose of
comprehending the obscene) dont figure. However, the fourth variety,
known as bhinnrtha (defective significance) which is of three kinds,
includes the grmya (vulgar). This is illustrated by Abhinava by a bald
and indecent statement by a man to a lady, to love him in consideration of
something which he holds in hand. This, in fact, is prostitution of love
which goes against all sense of public or private morality. According to
Bharatas conception (XVI. 91) guas (excellences) are negations of the
doas (flaws), a view not shared by later writers, Vmana (II, 1-3) and
others who considered guas to be positive entities and the flaws to be
the negations of natural excellence in a poetic composition, Poetic language
by its very nature cant be considered faulty. Faults creep in inspite of
poets best efforts for positive excellence. What is vulgar or obscence is,
therefore, an incident and not essence or nature of artistic creation.
In the first list (there are four lists in all) of ten defects, Bhmaha
includes the ruti-dua (offensive to the ear), arthadua and the
kalpandua
9
(defective in construction). The first consists of words
which apparently convey good sense but also remind us of vulgar meaning.
Bhmaha enumerates some such words, where the second meaning is
considered vulgar. For example, vit : merchant, excrement ; varcas: valour,
semen; klinna : wet, drenched in blood ; chinna : cut, broken; vnta :
given out, vomited; pravtti : engagement, discharge; pracra: propagation,
motion; dharita : insult, outrage on women ; udgra : outflow, belching
: visarga : release, emission ; hada : evacuation, excrement or ordure ;
yantrita : fixed up, bound in intercourse. There are certain words which
as a whole give a good sense but their part reminds us of indecent meaning.
i ii`- : ii-i (-i ii-izii-i 337 338 ~ii-iii i-i-i-: i`-ii ii -i-ii(
In Hirayaretas (fire) retas means seman. Similarly in sambdha
(congestion), pelava (tender), upasthita (present), aaja (bird) and
vkkava (harshness of sound) the parts of words vdha (vagina ), pela
(scrotum), upastha (male organ), aa (testicles) and ka (male organ or
corpse-carrier according to different dialects) bring to our mind indecent
meanings. Some of the words listed above have been definitely borrowed
from Prakrits. If a word or part of it has vulgar meaning even according
to a particular dialect, it is considered vulgur.
Where on account of indecent words a certain expression produces
an idea of an indecent thing (asabhya vastu) that is arthadua. Thus,
according to Bhmaha, words and expressions that are not acceptable to
men of culture (sabhya) would be vulgar, indecent and obscene. His
example of the arthadua
10
(quoted later on by Mammaa to illustrate the
alla relating to sense) implies description of the male organ where the
apparent meaning is not sexual:
The fall of wicked (also implying the male organ) who is
always ready to kill (also indulging in forceful sexual act), arrogant
(also stiff) and craving for a hole (also female organ), is such that he
can never rise again.
Here the words taken out from the context and used independently
do not have any sexual overtones but it is the particular setting of words
in a sentence, or a twist in expression which produces obscenity, whereas
in rutidua the words, even without any context, are unparliamentarian,
vulgar and indecent.
Where juxtaposition of two independent words conveys indecent
meaning, that is called kalpandua (KAB I. 52).
At the end of the first chapter, Bhmaha lays down general
principles which render a faulty expression faultless, nay, even elegant.
Particular arrangement or setting of words (sannivea-Viea), elegance
of the content (raya-saundarya), and judicious technique (yojan) are
the three principles which ultimately determine the nature and concept of
all faults including the vulgar and the obscene.
11
Words, expressions or
the form in relation to its content or theme should be considered obscene
or otherwise. Later Sanskrit critics Dain and Rudraa also believed
that with change of conditions faults become Guas. After the
proclamation of the dhvani-theory, the poetic faults (like the guas) came
to be related to rasa and were defined as that which injure the awakening
of rasa. Distinction between invariable (nitya) and variable (anitya) fault
was maintained by dhvani-theorists on the basis of its relation with the rasa.
Dain does not mention Bhmahas rutidua and the arthadua.
He has, however, borrowed a third list of ten poetic faults (with which
we are not concerned at present) from Bhmaha and illustrated each doa
turning into gua with change in conditions.
Vmana is the first Sanskrit critic who clearly maintains, against
the opinion of Bharata, that faults are negations of guas
12
and they may
be known by examining the content.
13
He is again the first to give classification
14
of all the faults into
four: those of pada (word), padrtha (word-meaning) vkya (sentence)
and vkyartha (sentence-meaning) and adopts the term grmya and alla
(for what was known as bhinnrtha of first variety in Bharata and rutidua
and arthadua in Bhamaha). The grmya, a pada-doa, is defined as
what is used by common people (lokamtra-prayukta). He illustrates it
by such slang words as phtkt (puffing sound), gada (mentioned by
Bhmaha separately from the examples of ruti-dua), talla, galla and
bhalla. Mammaa accepts Vmana by admitting such words as vulgar
and illustrates galla and bhalla under vkya-doa.
15
Amongst the five kinds of padrtha-doa, Vmana includes alla.
In its conception, it is comparable with Bhmahas rutidua and
arthadua. The alla is of two kinds (a) a homonymous word with one
of its meanings being indecent (asabhyrthntara) and (b) where a word
itself is not indecent but its part reminds of indecence. Varcas meaning
valour and excrement is the example of the first variety and kkika where
its part kai stands for corpse-carries is the example of the second variety.
i ii`- : ii-i (-i ii-izii-i 339 340 ~ii-iii i-i-i-: i`-ii ii -i-ii(
The word arra, occuring in the gveda
16
stands for uncultured,
unmannerly, indecent and profane. The gvedic mantra (X. 8.5.30) recurs
in the Atharva-Veda where its form is changed into alla although its
old form arra is also retained in the Paippalda sahit (XVIII. 3.6).
The gvedic word refers to person or his limbs or his faults in conduct.
In the period of Brhmaas and the rayakas, the word alla began to
refer to objects as against a person, such as inauspicious stars,
17
sorrowfull
way of life
18
and villages where performance of a sacrifice was prohibited.
19
The Pacavisa Brhmaa
20
associated the word with speech. Pini
forms this word from ri meaning grace or excellence, by suffixing luc
21
and changing r in to ri l according to the Stra: podardi...... (V.
2.97). The negative particle prefixe to the word denotes absence of ri.
Alla according to Vmana, is of three kinds as it arouses, (i)
shame, (ii) disgust and (iii) inauspiciousness. This division is admitted
by all later critics. Bhmahas examples of ruti-dua: Vk- kava and
hiraya-retas are quoted to illustrate the first variety. Kapardaka means
shell but its part parda has the disgustful sense of breaking wind
downwards. The word Sasthita (eastablished) in its meaning of dead
arouses the sense of foreboding evil.
22
Bhmaha and Dain had merely illustrated some cases where
faults cease to be faults. Vmana propounds the basis on which obscenity
can be completely ignored.
It indecent meaning is concealed, i.e. no longer popular, then
that word ceases to be obscene, e.g. the word sambdha (considered to be
faulty by Bhmaha).
What does not evoke obscenity in peoples mind is not obscene.
The meaning of Sambdha in the sense of private part is no longer
popular. Its popular meaning obstacle alone is understood. Hence it is
not obscene.
Words, which yield indecent sense through indication (laka) but
are not indecent in their primary meaning, are not to be considered obscene.
Again, indecent words, which are not so taken by people and
which are in popular vogue cant be considered obscene because people
have approved their usage. Such words are subhag (beautiful) bhagin
(sister), upasthna (presence or prayer), abhipreta (desired), kumar
(maiden), dohada (longing of a pregnant woman for particular objects).
These words have parts: bhaga (vagina) upastha (male organ), preta (dead),
hada (excrement) etc. reminding us of indecent sense, but their use is
approved by the people and can, therefore, no longer be considered
obscene. Dain had also noted peoples approval for use of such words.
23
Vmana quotes an old authority in support of his theory: It is not proper
to hunt out flaws in what is accepted by the people. Who will have
the notion of idecency in words like iva-liga of which indecent
sense is completely shrouded.
24
Bhoja quotes Vmana with approval
25
on this point and also
Bhmaha who had propounded three general principles: raya-saundarya
(excellence of content) , sanniveaviea (arrangement or style) and
judicious selection (technique) to indicate how a fault is changed into
excellence. He further says that much of what is indecent, implicitly or
explicitly obscene, is in vogue is in vogue, and it is not censured.
26
The question, whether a poet intentionally uses such words and
expressions which will arouse indecency has been attempted by Jaganntha
who opines that if an indecent meaning is out of context, there can be no
intention of a poet to arouse such a sense.
27
Rudraa who follows Bharata
in holding that guas are the negations of faults, divides faults into two
groups-verbal and material and includes grmya in the latter category.
He does not mention alla separately from the grmya. The grmya
related to inappropriateness in respect of behaviour, form, dress, speech,
region, family, class, learing, wealth, age, office and characters.
28
Description of aggressive behaviour in love on the part of an
unsophisticated girl, artless simplicity of courtesans, cleverness of rural
folk, cunning and deceptive behaviour of ladies of good stock, will, thus,
be an offence against the established social sense of class behaviour,
morality and conduct. Rudraa is apparently an elitist in his approach
i ii`- : ii-i (-i ii-izii-i 341 342 ~ii-iii i-i-i-: i`-ii ii -i-ii(
who widens the scope of grmya by covering all aspects of social and
individual character. Any deviation from the establishd order of things
will be committing a literary offence.
nandavardhana, the exponent of dhvani-theory, is primarily
concerned with rasa in literary creation. Sounds, words, expressions,
style, diction, or any other literary form are by themselves of no
consequence if they fail to create beauty par excellence. Everything is to
be examined in its relation to rasa. He deals, therefore, only with the
rasa-doas. What then is the real essence of any rasadoa? It is anaucitya
or impropriety. Propriety in delineating rasa is the secret of poets success.
There is no other cause for a breach in sentiment except indecorum.
The greatest secret about rasa is confirmity to well-known
considerations of decorum.
29
Respecting the opinion of his times and
literary tradition of Sanskrit, nandavardhana states that both in dramas
and in the poems, any description of vulgar erotic sentiment with
reference to high characters like royal heroes and heroines would be
as much indecorous as a detailed account of ones own parents.
30
This is true of all other sentiments and emotions. Even first-rate poets
(like Klidsa, he seems to suggest) have erred, still their defect does not
appear glaringly because it is covered by their genius. Thus the artistic
talent of the poet or dramatist covers up what would otherwise be
considered vulgar and obscene, Bhoja gives three classes of flaws: of
word, sentence, and its meaning, each having sixteen varieties. He includes
deya (words without etymology, e.g. galla and talla) and grmya
(comprehending threefold alla) under the flaws of word SK. I. 14-15).
Amongst the sixteen flaws of sentence-meaning, he mentions alila
defining it by repreating the same phrase : Alilamiti nirdiam
alilrthaprattikt (SK. I. 53).
He illustrates it by the example given by Bhmaha (I. 51) and
follows him and Vmana in his conception of the alla (defined in the
context of the grmya). Indecent meaning (asabhyrtha) may be conveyed
either directly (prakta) or indirectly (aprakta) through double entendre
or by bringing forth to mind such a meaning. Bhoja (SK. pp. 98-103)
gives a number of illustrations from the poems of Klidsa and others to
show how alla ceases to be a flaw on the basis of principles enunciated
by Bhmaha and Vmana (UU. 16) and admitted by him.
Mahimabhaa does not include the obscene under his five-fold
classification of poetic flaws.
Mammaa is the most comprehensive author in dealing with doas,
including the grmya and the alla. He includes both of these under
flaws relating to a word or part of it, to sentence and its part. Words such
as sdhana (resources, the male organ), vyu (air, ventris creptus), vina
(loss, death) are indecent. Kai (in the sense of buttock) is vulgar. Use of
such words in a sentence with apparently decent sense as utsarpaa
(advancing in illicit love), praharaa (kicks in love) and mohana (a kind
of sexual gratification) produces shame.
The words vnta, utsarga and pravartana implicitly conveying
the sense of vomiting, slutting and excreting respectively produce disgust.
Use of pitvasati for fathers house reminds us of crematorium. It is,
therefore, suggestive of inauspiciousness. This three-fold alla
31
may
occur in the part of a word. For example, pela (excrement) in pelava
(soft), pya (pus) in pyate (is sanctified) and preta (dead) in abhipreta
(desired). Following Bhmaha, Mammaa considers words like galla and
talla as vulgar.
Both these flaws relate to meaning also. Vulgar is illustrated as
follows : While this person is asleep, I share bed with you, what
harm can there to be you? O ye, accept your fees and spread quickly
your folded thighs.
32
Mammaa borrows the example of obsence from the
Kvylakra of Bhmaha (I. 51). He also gives example of alla through
the conjuction of two words, such as Rucikuru where cinku reminds
one of private part of female body. Jagannatha cites illustration of alla
arising out of conjuntion of two Sanskrit words: Jaiminyamala.
i ii`- : ii-i (-i ii-izii-i 343 344 ~ii-iii i-i-i-: i`-ii ii -i-ii(
According to Mamma, obscenity turns into excellence - (i) where
words with double entendre are used to convey the secrets of sex according
to the Kmastra, (ii) or where quietism is advocated after condemnation
of sensuous life. This only means that nothing can be considered obscene,
if there is thematic justification for it. Mammaa syas that in imitating
some thing all flaws cease to be flaws.
33
In view of propriety of the
speaker, the person addressed, the suggested (i.e. rasa) or expressed
sense and the context of a situation, the literary flaw turns into merit or is
neither a merit nor a demerit. This may also equally apply to the flaws of
vulgarity and obscenity.
Taking clue from nandarvardhan, Mammaa remarks in the
context of rasa-doa that erotic union should not be delineated in relation
to high divine characters (e.g. iva). Any such description would be as
highly improper as describing the sexual relationship of the parents.
Mammaa has been followed by practically all the lakrikas who came
after him and they have nothing to add to the concept of obscenity as
found in the Sanskrit poetics.
It is interesting to note that at all stages of consideration of the
obscene words the lakrikas regarded indecent words of regional
languages appearing as part of Sanskrit words, e.g. pela and cinku as
indecent. Because if not every body then at least literatures knew both
Sanskrit and Prakts.
Puras prohibited obscenity in all its manifestations, in speech
sight, conduct
34
, and composition.
35
To make indecent remarks against
the learned was strictly dis-allowed. Even Tantrics prescribed recollection
of Pradyumna if obscene words were uttered.
36
It was considered an
offence.
37
However, Sanskrit literature is not devoid of obscene
descriptions. Rjataragi
38
describes dirty jokes by vias and obscene
behaviour of kings ministers. Kuinmata prescribed obscene conduct
in certain conditions of intercourse.
39
It recognises that on the occasions
of festivals, like Holi, obscene speech and phrases cant be prevented,
40
Bhatkath and Vsavadatt and others refer to obscene words,
41
songs
42
rsaka,
43
and tales
44
Bha, monologue variety of Sanskirt Drama, freely
indulges in all forms of obscene descriptions. Sanskrit literature is full
of erotic absurdities and a poet of lesser calibre could not avoid such
sexual descriptions obliquely or otherwise which will not be relished by
men of taste and culture. Prohibitions of Puras regarding obscenity
were observed more in violation than in observance. It was actually the
Kmastra which ruled over the destiny of classical Sanskrit literature
and therefore no description of sex was barred in the literary tradition of
India. Erotic mysticism gave sanctity to sensuons description with
reference to divine characters.
Tantrism made respectful what would be considered profane
otherwise. Changing sense of public and private morality seemed to have
no impact on the legislative critics of Sanskrit. And Sanskrit poets in
India accepted no restrictions on their free play of imagination. It was
therefore, declared that the poets are verily free from any chains of
inhibitions: Niraku hi kavaya. And yet Sanskrit did not make bold
experiments in man-woman relationship or problems of sex and morality.
The theory and practice of obscenity could not, therefore, go beyond its
traditional cofines. Being profound in its conception of gra, the
Sanskrit literature did not use woman simply as an object and treat sex as
a sharp coarse drink. It did not, therefore, produce smutty and spicy
books now in vogue in modern languages.
Kldsa, Amaruka and Jayadeva, to mention a few ennoble and
dont degrade the human sprit by their descriptions of love in union and
separation. Vasantasen, a courtesan, is treated by draka with the same
regard and respect as akuntal , Um, Rdh or a host of other anonymous
women characters delineated by a large number of Sanskrit and Prakta
writers. As compared is amorous poems, principal form of Sanskrit Drama
(naka and prakaraa) were free from obscenity, because physical love
scenes could hardly be presented on the stages before family audience
and also because the principal characters of the drama were, as a rule,
noble and exalted in respect of whom indulgence in vulgarity could not
be entertained.
i ii`- : ii-i (-i ii-izii-i 345 346 ~ii-iii i-i-i-: i`-ii ii -i-ii(
References
1. Kvylakra of Bhmaha, (KAB) I.16.
2. Kvydara of Dain, (KAD) I.10.
3. Vide, Kvylakrastravtti of Vmana, (KASV) I. 1-3;
Kvylakra of Rudraa, (Kar) II. 1; Vakroktijvita of Kuntaka,
(VJ) I.7; Kvyapraka of Mammaa, (KP) I.1. Mammaa (11
th
century
A.D.) was paraphrased by writers who followed him, such as Vgbhaa,
Hemachandra, Jayadeva, Vidhyntha, and Vidhydhara. Vivantha
(14
th
century A.D.), the author of the Shityadarpaa defined literary
compostion in terms of rasa or the poetic mood. Jaganntha echoes
essentially what Dain had proclaimed.
4. Kvyasya hi lalitocita-sanniveacrua....... under Dhvanyoka,
(DA) I. 2; and Vividha-Vcya-vcaka-racanprapaca- crua
kvyasya under DA I.5.
5. Ruyyaka (1135 A.D.) rightly concludes that according to the opinion
of the old poeticist alakras (including gua and riti in its
comprehensive sense) are the essence of compositions. See, his
Alakrasarvasva, ed. By R.C. Dwivedi, Delhi 1977, 6. For a detailed
and comparative view of form and content and their interrelationship,
see W.T. Stace, The Philosophy of Hegel, London 1924, 443;
Fundamentals of Dialectical Materialism, (ed.) Moscow 1967, 103,
200-201; G. Lucas, The Meaning of Contemporary Art, London
1962, 7 & 17; Literature and Art (ed.) Bombay 1956, 52; Earnest
Fischer, The Necessity of Art (Penguin) pp. 116, 131.
6. For a detailed accout of general nature of doa see, V. Raghavan, Bhojas
grapraka, Madras
3
1978, 206-210.
7. Ghrtha (circumlocation), arthntara (superfluous expression),
arthahna (want of significance), bhinnrtha (defective significance),
ekrtha (tautology), abhiluptrtha (want of synthesis), nyydapeta
(logical lapse) viama (unevenness metrical defect), visadhi (hiatus),
and abdacyuata (grammatical lapse). Nyastra, XVI, 88-94.
8. Vci yatnastu kartavyo Nyasyai tanu smt|
Aganaipathyasattvni vkyartham vyajayanti hi, ibid, XIV.7.
9. KAB, I. 47-52.
10. Ibid, I. 50; KP, vol. II R.C. Dwivedi, Delhi 1970, VII 279.
11. See, KAB, I. 54-59.
12. KASV, II. 1.1.
13. Ibid, II. 1.2.
14. This classification has been followed by Mammaa and others.
15. KP, V. 180.
16. RV, VIII. 2.20; X 85.30; VI. 28.6
17. Taittirya Brhmaa, V. 3.4.
18. Ibid, II. 440.9.
19. Ibid, I. 5.26.
20. II. 17; XIV. 11.27.; XVII. 5.1.
21. Adhyy, VI. 2.42. Rmasingh gives the following etymology, under
his comment on SKI 14-15: riyasysti tat llam.
Sidhmadehktigaatvt lac. Kapilakdipht latvam. Na lla
allam.
22. The sense of the word obscene includes all the above three meanings,
see Cambridge Dictionary.
23. KAD, I.68.
24. KASV, I.9, also quoted in the Sarasvat-Kathbharaa, (SKA)
N.S.ed. p. 98.
25. SKA, pp. 98.
26. Ibid, I.152.
27. Rasagagdhara, N.S. ed. P. 142.
28. Kvylakra of Rudraa (KAR), II. 9.
29. nandarvardhans Dhvanyloka, K. Krisnamoorthy (tr.), Karnatak
University, Dharwar, p. 139.
30. Ibid, p. 140.
31. KP, VII. 175-177.
32. Poetic Light (Kvyapraka of Mammaa) Vol. II p. 271; R.C.
Dwivedi (ed. & tr.), Delhi 1970, p. 271.
33. KP, VII, 59.
i ii`- : ii-i (-i ii-izii-i 347 348 ~ii-iii i-i-i-: i`-ii ii -i-ii(
34. See, Viudhmottara II. 86.10; III. 16.15; II. 89. 15 &^ 56.
35. Ibid, III. 15.9; 16.15.
36. Jaykhya Sahit, XXV. 106.
37. Pacartra, IV. 11.15.
38. VI. 158, III. 140, V. 391.
39. Kuinmata,160& 376.
40. Ibid, 894.
41. Avantisundar, 163.21.
42. Vsavadatt, 132.7.
43. Haracarita, 188.6.
44. Kathsaritsgara, VI.2.173.
[Sanskrit and World Culture, SCHR. OR. 18, S.689-696, Berlin,
1986 and Abhinandan-Bharati (Prof. Krishna Kant Handiqui
Feliciation Volume) Assam Research Society, GAUHATI, 1982]
i ii`- : ii-i (-i ii-izii-i 369 370 ~ii-iii i-i-i-: i`-ii ii -i-ii(
22. trrr`tr rr rra rrr trrrr
ziiiiii i`-i-ii (~ii) ii -i-ii-i i-ii t, i`-iiii i ii -ii -iii`t-iii
zi ii: ii-iii`-ii-i iii-ii i tii -i i--ii i i-ii t: iii i t ti
t-i-i ii --i t: Words, Words, Words -ii-ii-ii it-ii t i`i -i ~iiiii t
iiii`i --iii ~ii-ii zi ii i`-i-i-ii i t, -i-ii ii ~i-iii (trr rrrr +rrrrrr.)
-ii-i-i -i --i izii-ii -iti ti-ii: zi ii i`-i-i-ii ~ii itii-ii ii ~ii :-ii i`-iii-i
~ii ii ~ii`-i-i-ii -iii i`-i-i-iii`--ii-ii ii i`-i-i-i-ii
, i-ii-ii -ii`ii
-i i`iii t (-), -ii-ii`-iiii`-ii`-ii ii -iii`iii -ii-ii`-iii -iiiii`-i-ii (-ii i`-iii-ii,
) t, i`iii-iiii ii -ii`-ii t (), i i-ii iii`ii iii`ziii i -iii -ii--ii`-i<ii -i
i`-iii`i-i -iiii t; -i-iii i ii --izii -i-i-i-i-i-iii iii -ii-ii t (), i
ii -it iii i -i-i-iii-i ii cii-ii -i-i -ii t -ii -it iit-ii :i-ii-i ti-ii t:
(); zii--i-ii ii-i-ii-i-i -i ii`i-i -i-ii t (;), ~i-iiii-i ii, -icii -i ~ii-i
i`i-i-ii, ~i-iii`-iz --i, ~i-ii--iii`-i -ii-i t (i. ; -i--i-i: i--i ii ii-ii-ii ii
:i-iit -i-ii ii ii i-ii ti iii), -it >izit iii ii -ii`-i-i-ii -ii`-iii (r) t,
ii :ii-ii ii iii`-i -i-ii-ii ii i--i ii (r) i ~iii ~ii`-iiii zi-ii t, -iziii`-iii
i--i ii -i-i --i --iiii i-i -i i`t-ii-ii t i-i ~i--i--iii i- ii -ici-i -i i-i
(); --ii i`zi-i ~ii ii ii-ii t (-), -i-i--iiiiii iii i`i( ii-i-ii -i-iii`ii
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i`iii-ii -iii i`-itii`-iii`i-i -ii`-ii i-i ii(ii (s), --iii ii-iii`i-ii i`-iii`-i-i
ii-ii-i t (), iii-i-ii -i ~ii`i-i ti -it i`iiiii ii ii -ii-i -ii t (--);
-ii`iii :iii-ii-ii zi-ii (-r), ~i--i:-ii`-i-ii -i--i-ii (r), ~ii`-iiii zi-ii
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-ii-ii iiiii (s) t: -ii-i ii i`-ii`tii ii`iii ii it-ii ti iii! -it -ii
-ii-ii i`-i ii -i -ii-ii -i iii-ii -i-ii-ii`-i-ii t, i`-iizii i ii-i i-i t, -ii -i
ii-ii t, ~iizii ii -iii`ii i-ii-ii t -ii ii ii-ii t: -ii-i ii -ii`t-ii ii i` -i
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-iii`iii~ii ii iii`-i-i ti -i-ii~ii -i i`-ii`t-i t: -i-iii`ii -i-ii it-i -i ii-i-ii ii -iii
-i-iii`ii iii`zicii it-i -i :--i-ii ii -ii`-i iii`-ii-i i t iiai i -i--ici ~ii
ii-ii t: -i`-i-i ti -ii t i`i iii`-ii-i ii ti iii`ziciiiii`-ii-i iti ii(:
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~iii--i-ii-i i -i--i~ii i -ii-ii-i-i`-izii ii-i ii iiiiiiii-i (ii,
ii` -iii iiiii) i ~iii` >i-i ti -ii t : :-i -ii-ii-i i` -izi i -i ii` -i ii i` -i-iii -i-ii i
ii-i -i t-ii t: :ii`-i-i--ii-ii -iii i--i -i (iti i -ii-ii -i--i~ii ii -i-ii-i ti-ii
t) -i-ii-i ii ~izi ti-ii t i -it -i-ii-i-ii--ii ti-ii t -ii--ii`-ii, --iiiii`-ii ii
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i`-iii-i i ~i--ii-i ~ii-i -ii-ii -i-i-iii`i-ii ii --ti-i -i-ii -i cii t:
iii`-i-i it ii-i i`i ~ii`i-i-ii-i :iii`-i -i ii ii-i-ii` i ii-i ~i-iii
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~ii-iii -iii`i-i ii ii ~i-iii ii ti ii ii ~i-iii -ii-i-i t: -ii-i iii --ii
i` -i( -i ci ~ii--i-ii-ii i t , zi i ii ~ii--i-iii -ii ii i-i -i ti t : i--ii ii ii: -iii
t: ti iti-iti ii ii i-i t i: t: ii`-iii i :ii-i i -i -i-: ii`-iizi::iiii
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tiii, ii-iii i i`-i( i i -icii( ti t,: -s, -, -=, r -iii :
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ti -i i -ii-i zi -ii -i i i` ii-ii t , i -i i -it i` :ii t : i -(i -i-i-ii ii ii
i (i . -) ~iii -i i i i` i-ii i` -i( --i-i -ii` t-ii i-i ii t (i . -r), it
it-ii ii` a-i ti ii:
i. i-ii-i -i -i-ii-:iiii ii ~i-ii-i ~ii`i-ii`-i ii iiii i-iii,
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-iii-i (-i i`-ii ii iii i`ciii, ii`-i i -i-ii, -ii-i-ii -iii ii-i-ii -i --iii -i-i
ciiii i-iizi i -iii ii-i-i--iizi ii -i-ii~ii -i ~iii-i i, -i-ii~ii
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tra+r
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(srrrrr rrrr`rrartr, rr arrr zr . rrr` rr+r rrrartr r rtr,
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trrtrrr rrr`t-a . r`rr`rr r`rrrr
1. +rrttrrr trtrrr`tr . r`-rtrrrrr
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:-iii it ~ii`i:iii -iti t i`i -i-ii`-i zi ii-iii t ti -iti: -i--i-i: it zi t-i
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-ii-i -i-iii ii t: i -i-ii -iii -ii`-iii i ti-i t- ~iii-i i`ii i ii ~ii zi:i
i ii: ~i--i i-i-i :-i-ii ti t i`i i`ii i -i-ii -i-i-ii ti-i t ~ii ~i-ii i
~i-i-ii: i -i-ii`-i zi -ii`-iii i -i-ii (iii ii ~iiii-i ~ii iii ii
~ii-ii-i) -ii -iii`-i-i -iti t: -it --iii -iiiii -ii-i-i i-i ti -ii-i i`-iii iii:
t-ii -i-ii -i i-i zi ii :iiii :-i-ii -iiii ~ii i-iiiii ti iii t i`i
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i-izi: (~ii i`-izii-i: -i i`-iii-ii ~ii -ii-ii~ii i -i-ii -i ~ii-i i ii) ~ii-
-iii-i t~ii t:
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i i -i i`-iiii`-i tii -i-ii-i -iti ti -ii-ii: it ~ii-ii ~ii ~ii-i -i-iii ii ~ii--ii
ii ciii t: it ~ii--ii ii`-izii-i t ~ii -i-ii-i-i ii: :i`-iti-i i :i-ici iii -i -i-ii`-i
ii ii`t-ii-i i-ii ~ii ii ~ii-izii ti ii-ii t: :-iii`-ii --i-i-i-ii i i`-ii -iii
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i-ii -iit-ii t -iii`i zii-i-i i i`-ii -itiiii -i-iii i-i -ii: ziii`-i-i -i-ii`-i :-i
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:-ii -i i`-i-i-ii i-i-ii t: -i-i-i ii i-iii`-ii-i iiii it-ii ii i`i -i-i-ii-i -i --ii
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~i--i -iti t :
390 ~ii-iii i-i-i-: i`-ii ii -i-ii(
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-iii ~ii ~i-i ti-ii t -it :ii-ii-i -i ti -i-iii`t-i -ii-ii t: -it :i`-iti-iiii ii -iii-ii
t ~ii ii`-i-i-i ii ~i--iiii i-ii t: :-i ii`-i--i-ii ii -i -i -it -ii i
i`-i-i ii-ii t ii i`-ii`i-i ti ii ii -i-ii`i t: :-i -i-ii ii :ii-ii-i i-ii -i
~ii-ii-i-ii--ii ~ii i`-iii-ii--ici -i-i-i -iti ti-ii t: -it -ii ~ii`ii t --i -ii-ii-
iii i-i ti-ii t: ii`-i ii ~i-iiiii ti ii i`i -i-ii-i -i-iii`-ii ~ii`-iii--iii
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ci-ii t i -ii :iiii ii -iiii ~ii :ii -iti i-i ii-ii: --i -i-iii i ii i`-i--i
-i-ii ii zi-i i`ci-ii t: --i i-ii, ii, ii`-iii -i i-izi: i-i (-i-i) i i i-i
i`ci-i t: -i-ii i -i-i-i -i zi-i-iii iiii -i-ii`-i--iii ii it-i i`-i--ii -i ii
ti-ii t: i-i ti --i i`-i--ii ii ii`ii-i it ti i`i iii`-ii ~iii ii -it :ii`-iiii
ti iii: -it :-i i`-i--ii i iii -i-i i -iii ~ii ~i-ii iiiiii ~ii-i-ii-i i-ii-ii
t i`i-ii ii -i-ii`-i i -i-i ii -iiii i-ii -i t: :i`-iti-i-iii -i ti-i i iii
i`-ii`ii iii-i ~ii -ii-ii`ii -i-i-ii~ii i i`-iiii i i`-ii ii -iii ~ii ~iiii
~ii-iii ii i --t it ii`-i--i-ii ziii-i -i-i -ii-i -i-ii t ~ii --i -ii i i`-i(
-i-i ii ti :i-iii i-ii ia-ii t ~ii -iii`-i, iziii`-i, zi: -i -iii-i ii ~i-izi-ii,
ii-ii`-i-iit, -i-ii:iii, i-i-:iii, i`-ii-i-ii i`-ii-i-ii( ~iii` -ii i -i ii -i-ii-i
--ii`-i -i ciii -i-ii t: it -i-ii`-i i i`-iz-iii ii -iti i` -iti t: :-iii`-ii
iii`-ii-i ii it-ii ii ii - rrtrrr`rrtrr r trrr trrrr+
-i-i--ii`-i -i i-i i ~i-ii -iii i`i ii t: >ii`-i, --ii`-i, -ii-ii ~ii ~ii-ii
~ii--ii ii ii i`:ii ti- it i-i ii (i -iii t: ii`-i, i-ii ~iii` -ii`-ii ~ii --i--ii
~iii` ziiii`i ii i-i i`-i-iii -i ii i-i ii -ii -iii t: i-ii -i :ii-i
zii ~ii-ii i-i t: i-i i :-i -ii-i -iiii -i ~i-i-i-ii~ii ii i` -i -iii`--ii i t:
(i ziii--i--i-i i`zi i-i ii i-i-iii t, -ii -ii-ii-i ~ii -iiii -iii -ii-i-iii
-ii`-ii-ii i ~iiii i t, -ii-ii i`-ii`ii -ii-ii-i i-ii i ~ii-i -i-ii ~ii ii`-izi -i
~ii-iii ii ~ii-ii ii i-i ii -iii -ii-i-ii t: i-i -i i-i-i ~i-i-icii i`zii -i
ii`iii`i-i i`iii ii -ii-ii t ~ii -i -iii -ii-ii-i i-ii -i: -i-ii`-i ii :-ii :iii -i
i-i-i ii`-i ii -iii t ~ii -i -ii-ii-i i-i ii: -it i-ii ii --iiii i-ii t,
--iii -ii-ii ~ii -ii-ii ii -ii-ii: ~ii :-i-i i it ii --iiii i-ii t i`i --ii
i ii (-i t ii i`zi -iii -ii-ii-i ii -iii t: i-i-i: ii i`-ii-i -i-ii`-i ii
i`-iz-iii i-i-i ---i izii`-ii ii -ii`-ii i`-i-ii--i-ii ii ziiii -i i`-iiii`-i i`-ii`ii`-iii
i ~iiii i i-i t -i -i-iii i ~iizii ii -ii :i--i-i i -i t: i -i-iti ii
-iicii -iti -iti i ii-i: ~i-i: -i-ii`-i i i`-iz-iii -i i`zi ~ii ziii i -iii--iii
-ii-ii-i i-i ~ii --ii -i-iti ii ii, ~i-ii-ii--ici tii -iti ~ii`i-i ii`-iii--ici
tii, i`-i--i-i--i-i-i i-ii ~ii-izii t: -i-ii`-i ii ~i-ii-ii--ici -iicii -iii zi-i
-iii-ii t, i`zi-i -iii-ii -iti t: zi-i i`-ii`ii-ii ii :i-iii t:, i`zi-i i`iii i -iii -i-i-i
ii ~ii :iiizi i -iii i`-i-izi ii :i-iii t: -i-i-i i-i--i i iii i i`i-ii -i-ii`-i ii
i`-iz-iii -i-i-ii-i ii ~ii-ii`-i-i ~ii ii`-ii ii -ii-i-ii -iti i-ii -ii-ii: :ii zii`-i
t, i`zi-i ii :ii ti -i i zi-i zii t-ii t: zi-i ~i-ii-i -i iii`-i-i ii, --iii -i-i-ii-i
i`-izzii ti ii-ii t ~ii ii`-ii -i -iti ti-ii: ~i--i, -i-ii`-i zi-i-iii-ii -iti ~ii`i-i
i`zi-i-iii-ii t:
ii t-i ~ii-ii -i-ii`-i ii ii-iii it-i t -ii --iii iii ~ii t ii-i -i
~ii`i-i-i -i-ii`-i ii i`i ii-i ii -i-ii`-i it ii-iii -i-ii`-i ii iiii -iii t: --i
i`t- -i-ii`-i it-ii ii-i ii ii-ii t ~ii --i (i i -i-iii -i`-izii -i ii-ii i
t: ~iii-i-ii`-i it -ii :i`-iti-i ii ~ii-iii t: ~iii ii: -iti it -ii-ii t i`i ~i-ii
~iii t ~ii ~i-ii ~i-iii: -i-i: -i iii, i-i-ii, -ii, ii-ii ~iii` ~i-ii -ii`ii i i`-i-i
ii-i i ii ~i-ii :i`-iti-iii ~ii-ii ii`z ii iiii-ii -i -i-i: -i ii-ii ii it i`i
it iii ii i-i t ~ii ii -i -ii -i i-i ii iii t -it ii-ii ii t -ii --ii -ii
i i`-i--ii i -iii--iii t-ii ~ii-ii t: iii -i t i`i :i`-iti-i i -i-i :i-iit -i -ii
i :-i-ii i-ii`-i-i ii -i-i-i iii t ~ii -iii ti :i`-iti-i i :iii`-ii i :-i-i
ii`-i-i ~ii ~i-i t i`i --t -iti -it -i i ii-ii -i-i-i -iti t iii t: (i ii-i
~ii t- i-ii`-i-i ii-i ~ii -i-i-i ii-i i ii ti t-i ~ii-ii -i-ii`-i ii ii-iii
it-i t: ~i-iii ~iii, -ii`--i-i, :-ii:, :i`-i -i-ii`-iii it-i- i-ii i`i i i`-ii-ii
ii ~iiiit t: ii-i ii :iii`-i ~ii ii`-izi -i ii ii i-iii t -it ~ii-i -i-i -i (iiii
-iti t: :-iii`-ii ii-iii -ii`--i-i, :-ii:, ii-ii ~ii-ii -i-ii`-iii i -i-i zii -i ~i-ii
ii -i i`ii t: :-ii :iii ~iii ii -ii`i ~iii -i i`ii t: :-i -iiii i`i-i -i-ii-i
-i--ii, ~iizii, -i-iti, ii`-izi i-ii ~iii` -i i-ii t -it ii-iii -i-ii`-i t: :-iii
it ~ii -iti t i`i ii: (ii ziii-i -ii-ii`-ii -i-ii t i`i-iii ~ii`i-ii`-i -iii
~i-ii ii -i t: t: -i-ii`-i ii ~i-i-iii iiii ~ii-izii -iti t: it ii -ii-ii ii
-ii-ii t i`i ii: ii -i-ii`-i ~ii-i -i -ii-ii--i -i-iii`t-i i`ii t-ii t i`i--i --i -ii-ii--i
-i-i-i ii`- : i`-ii`-ii i`-iii 391 392 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-i i-i i`ii-ii -i ii -itiii ti-ii t- (i -i -i i`ii ti-i i ii, iti -ii i`i
i`-iiii ti-i i ii -it ~ii`--i--i, ii-ii`i ~ii>iizii-i-ii, ~iii-ii iiiiiiii-i -iii
-itiii`-ii -i-iii -i-i-i t: :-ii iii -ii-ii--i i -iii--iii -it (i t, ~ii i`ci-ii
t: zi-i-i (i t i<ii`i --ii i-i ~i-ii t, ciiii iiti ~i-ii-~i-ii i`-i-ti i
t-i t( ii (i t, i`-ii`ii i`zii~ii -i it-i -ii-ii -ii`ii ii i--i-i (i t: :-ii iii
i`-ii`-ii-ii~ii ii ~i--iii`i-i i-i -ii-ii ii-iii -i-ii`-i (i t, -it -i-ii`-iii ii ~i-ii
-i-i-ii`-iii ii -i-iii -iii -iti t: -i-ii`-i i i`-iz-iii -i izii`-ii i` -i ti-ii
-iii`t( ~i-iii -it ~ii--iii-ii i`-iz-iii i-i -ii-ii t: --ii-i i`i--i -itiiii -ii-ii--i ii
~i--iiii i-i -ii-ii -i-ii`-i ii -iii -ii -i-ii i ~ii-ii -ii-iii -iii`i-i i-ii
-iit-ii t, --i >i ti-i ii ~it ~iiii--i i -i-ii t ~ii -it -i-iii`i ~i-ii`ti-ii ~ii
:ii`-iii ii ~ii-ii` -i-i i-ii t : -i -i i` -i i i` -izi z (i--i ii ~i-iiiii ~i--i-i: -ii-i ii-iii
i` t :
~ii-i :i`-iti-i i -i:ii-i -i ii-i i`-ii`ii i`-i-iii ii -ii-i i -ii ti t:
iti i`-i--i-i ii :iii-i-i :ii-i -i -iii`i-i t: :-iii ii`ii-i it t~ii i`i -i-iii i`ii
i`-i-iii ii -i-i--ii -i-ii ti-ii ti t: i`i-ii ii ii`i (-iii`-ii i`-i--ii) i i`-i-ii ii
-i-iii ~i-ii -iti i`iii iii: -ii-iii ~ii it-ii`-i ii ii`i ~ii -i i -i -ii-i-ii
~iii ii :ii`-ii`-i t: ii-i -i i`-i--i-i ~ii ~ii`i-ii`-i ii :iii-i-i -ii ti t: :-iii`-i(
i :-i-i i`-iii-i -i-i--i-ii--i, ~ii-ii-i`-i-ii, ~iiti-i`-iti, -ii-iii, iiii-i`-iiiii,
iii`-i-:iiii`-i ii -ii-i-ii --iiii ii ii ti t: (i ~ii -i ii --ii:iiizi, i`-i-i,
~iiiii ~ii -i-i-i -ii-i-i -ii-ii ii -i-i t -ii -ii ~ii --i iii, i-ii ~ii i`-izii-ii
ii ii`-i i-ii-i -ii-i -iii t t: (i zi i i`-i-ii-i -i iii`-ii i--ii i -i-i-i -i
--i-i`ii i-iii iiii( ziii ti i`i-ii ~i-i i-i ii-i ii -ii i`i-ii zi -i
--iii-i ~ii :i-iii`-i ii ii -iii ti: -ii-i ii ii`-i -i, i-ii`-izi--i ii ii`-ii`-izi--i
-i, i-i ii -iii -i -i-iii i`-iii t: -ii-i ii ~i-i-iii iiii -i i`i-ii i-ii-i-ii i-i
i i`-izi--i -i ~i-iiit ii ii: iii:zi -iii`ii i`-iii -i -iti i`ci-ii: i ~i-i-ii -i
-iii i-ii`-izi--i i -iii--iii ii`-i ii :ii`-ii t: ii-ii-i i-i i ~i-iiit i ii
i-ii -iit -i-ii i -ii-ii t, -it ~it-iii iii i -ii-ii t: i-i -ii`-i ~ii
i`-izii-i: -i-iii ii -ii ~ii -iii (i zi -i ~iii ii ii`i-i-ii ii i-ii t,
-it -ici-i: it-i ii -iii t: -iii iit-i -i, -i-ii -i iii i`-ii-ii t, -it
-ii`-i ii -i-iii -i, -i-ii -i, -iii`ii (-i ziiiii i`-ii`i-i`-iii -i ii-ii t: ~iiiii
ii iziiii iz -i it-ii t i`i -i-i -i :ii`-i ii`-ii ~ii -i-iii iti -ii i`i iii -i
ci-i-i iii -i-t i`zizi i :ii`-i ii`i--ii`-iii ii i-ii -i :ii`-ii`-i i-i-i ii, iii-i,
ii`-ii-i, i`i-ii-i -ii i i t ti: ~i-i: :iiii -i`-i-i -iti t: it-i i-i -i :i-izi
i`ii ii i`zizi zii ii :iii`i-i ti-ii -iit-ii t -ii -ii-iii`ii i-i-i ii :i-ici -ii-i-i
-ii-i i-ii`-i :iiii --iii ~i-i-ii-i -iti i-i t: -iii i i`-ii :i-ii`-i i-i ii ~ii-iii
~ii i-iii t: i-i, ~ii ~ii ii-i -i -i-ii`--i-i tii -iii`ii ~iii ~ii ii-iii`ii
i`-i:>ii-i ii -iiii t: -iii -i-ii-i`-iiii -ii`-ii`-i i`-ii`z t: ~i-i: i-ii -i i`-iii
--iiiii`-ii t: :-i i`-iii ii ziiiiii -i -i-ii ii ii t: ii-ii -i i-iiiii -i
ii i`-i-i ~i-iii t: -i--i-i: -i-ii i i`-iii ii ~ii-i -ii`-iii -i ti ti iii ii:
-iiciiii`ii i ~i-i-ii i`i-i :iii -iii`ii -iii t, --ii :iii -ii`i -iii ii t:
--i-i ~izii`z, ii -iii ~ii`-izii t: ~i-i: i-i (i-i ii i-iiiii i i`-ii`i-i ti)
-ii-i (:iii`-iii i`-i-ii) ii -it (iii`--ii ~ii ~ii-ii`--ii :cii`-i-ii`--i ii i`i i-i-i
ii -iiii -iti -ii-ii ii -ii-ii: ~ii-iii zii -i ii -iiii i-i ~ii i`-izi -ii-i
ii i`-iii,i-i ~iii` ii i` -i i i`i-ii i`-iii -i-i:-iii -i -i i`iii t: i-i ~ii
-iii ii -iti i i`-ii, -ii-ii-ii i` ~ii -ii--i i` ii -i-iii i`-iii ti-i i ii,
iiii-i-ii ii iiii -i (i -iii ci i`-iii iii: :ii-i -i i`i-ii ii iiii ii,
-iii ii --i-i -ii-i ti -iti ii: i ii -iiiziii it-i :ii-i ti iii -ii --iii ii
-i-ii-izi iiii -i ti iii: -iii i`i-i ~ii -i iiii t -it ii ii ii-i ~ii
-iii i-i tiii :-ii :iii i-iii-i`-iiii i` -i t~ii t: i-iii-ii ii :ii`-ii i
-iii -iii ii i`-iii ii :i-iii -ii-ii -iiii ii :ii`-ii --ii ziiiiii -i i`-i-i-ii t:
-iii ii ~ii--ii ii i-i-i ii --i-i -i-i-ii`-i-ii ii :ii`-ii iiz ~ii -ii--ii i`-i-iiiii
-i i -ii i:: ii -i-i ~iii-i, -i-i, -iii-ii--i-:iii ~iii` i`-iii`-i-i t( --i -ii ii
-i -i ciii i`-iii iii: -i ii t-i i`i-i it-i t :iii-ii :i-ici -ii`t-ii -ii -i t ti,
i-iii-i-ii iitii ii -i t ~ii i-iii ii :i-iiii--ii i -i -ii-i ~iiii
-iii i-iii ii -ii-i -i i`-iii i-i -ii-i -ii`-ii ii -i t: ~ii i`i -ii, --ii`-i,
iii ~iii` ii i t -i ii -ii -i i iii t ii i`i -ii-ii-i t: zii-i ~ii ii
i-ii (i-i i`i ii-i i) (--i i`ii i) (i-i -ii i) i-ii (i ti i iii ii
-iii t: -ii`ii iti -i i`-ii-ii ti, i`i-ii -iii i -i-i ti ti i -ii ii i--i-i (i
t- ~i--i-i: -iii -ii`-ii( -i-i: -i i`-i-ii-i ti-ii t: i`-i, -i-ii`-i, -ii-i i`ii ti -ii-i
t ~ii t i --i -iiii ~ii`--i-i -ii (i t: it t ii-i ii -ii-ii`:i -i-ii`-i ii
-i-i--ii -ii: ~ii-iii zii -i i-i i`ii :i-ii-i ti-i -ii-i -ii`-ii--iiiii ii -iicii
ii ~ii-i i`-iiiiti-ii -i :i--i-i i i -ii --i-i -iii`ii-ii ii i-ii -iti t ~ii :-i
--ti-i -i-i--ii iti t (:-i, tr-r trrrrrrtr, .. ii ziiiiii): -i-i--ii ii
-i-i-i ii`- : i`-ii`-ii i`-iii 393 394 ~ii-iii i-i-i-: i`-ii ii -i-ii(
~ii i-i-iii, ~i-ii-i ~ii ~i-iiz :i-ii-i ti-i -ii-i -iiiii ii (i -iii`ii -iii-i :ii-i
i-ii t: it -iii`-i -i-ii`-i i t -ii i it-i i`-iz-iii -i -i-iizi i-ii i-ii t:
-i-i--ii, -i-ii ~i--ii ii -iti -i-i-i t i`i-i ii: -i-iizii-i -ii`-i ~ii-i i`-i--i-i -i
--ii :iii (i --ii -ii t i-i izi-i -ii-iiii i`ici t( i-ii ii iii -i i`iii
-ii-ii ii i -ii t: ii` -iii`ii i`-iz-iii i -iii -i-iizii-i-ii, -iiiii`-ii -iti t -ii
-it i`-iii zi-i-iii-ii t: ~ii-iii zii -i -ii ~iiiii ii i`-iii i-iii i`-i-ii-i-iii
~ii zi-i-iii -i i`-i-i-i-i-i-i i -i i`-iii ii :ii`-ii ii ii--ii-ii--i i`-iii t, -i-i
-i-i-i i--i i`-iiii t: --ti-i ziii ~i-ii-ii~ii ii iiiii -i-i ii --i-i i
:ii`-ii`-i i -i-ii`-i ii -iicii ii ii: ~ii-ii--i-iti, iiii ii ii`ii-i ii
~i-ii-ii(, -ii-ii--i -ii-itii`i -i-i i t, i-iii -i-i -iti t: :-i -iii i -iii
zi -i -ii iia -iii`i-i i`ii, i-i -i iiz-ii -ii -ii-iii ~ii iiii -ii-ii--i ii
i`-iii -i-iii ii-i -iii: :-ii aii i`-iii-i -i--ii ~ii -iii iti-iii`ii -i -ii ii ii
i`-iiii-i-ii ii-i i --i :ii-i i-iiii: -ii zi-i t, -ii i i`zi-i ii -iiiii t,
i-ii i`-i-ii -i--i-ii-ii-ii ii i` -i i`ii t i i-ii ii -ii-ii`-ii ~ii-i-ii (i t: ii`
-i-t -ii-ii--i -iti ii-ii -ii -ii -ii-ii--i ii (i -iii i`-iii -i-ii -ii: ~ii ii` -ii-ii--i
ii-ii t -ii -iiii i`i-ii i`i-ii ii i -iiiii ii ti` t -ii-i -ii : -i -i i` -i i -i-i-i -i
iti -i-i--ii ii i` t :
-i-iizii-i i`i :ii-i: -ai --i i-ii ii -i-i-i i-ii t i`i-iii ii-ii
-i-i: t ~ii i`i-ii --i-i i-i-i t, (trrrtrrr ar`r rrrtrttrrrrzrr ) -it ii-i-ii t
i`i -ii iti -ii t (rrrtrr +rr`rr., rrrr: rrr`rrr.) i`i-ii ii-i t-i i i`-ii --i
--ii ii -iti -iti-ii ~ii -i ii: -ii-i-i-ii -iii (+rr`rr trrrrrr rrrrr rrorrr rr
r tr-rtr+ rrrr rrr+rr`rr;r trrrar`rr rtrrtrr): -it --ii-i i-ii t -ii :-i zi
ii -ii-ii -ii`ii ii --ii i-ii t, --ii-i i-i i ii iii i i`-ii -ii-i i-ii t -ii
~ii-i zi i ii, ci, i-i-i ~iii` ii -ii-iiiti i i-ii t: --ii i`-ii ~ii-ii
i-ii ii t ci, t ii, t, i-i-i, -ii--i, -i-i, i ~iii` ii`-ii -iii t
i`i-iii iiii i-ii --iii ii`-ii i-i-i t: -it iti t-ii ti i -i-ii-i i -i-ii --i
i`-i<iiii-i i i`-ii iizii ii iiz-ii ii-ii t: --iii -iii-ii i i-: zii`-iiia i i
-i -i-ii i`ici t: :i-ii ~ii-iii -i ~ii-i -i-i ii -iii-ii i -iii zi i i`-ii`ii
-it--iii iiii -i ~ii-i iia ii -ia -iii`i-i i`ii: :-i :iii i`-i-ii:iii-i -i -i--ii`-i--i-i-
:iii-i i` -i ii-i ii, -ii-ii`-ii ii-i ii, i`-i-iii i`iii: i-ii~ii i ii -i ii iti
t~ii: ziiiii -i-i, -iii-i, -iii i -iii--iii i-i-i-i -i :i-ii`-i-i -iiii-ii i-ii~ii
ii -i-ii`--i-i i`iii: iiii i ii -i it -ii-ii`-ii ~i-ii-i ~i-i--i -it--iii t:
-i-i-i -i i`-ii`ii iiii iiii~ii ii iiii ~ii -i-ii-i -ii i`iii ti --i-i --ii iiti ii
i`iii ~ii ii ii -it--iii ~ii-i-i-i-i`-i--i-i -ii iiii~ii i ii t( i --t -i-ii
ii-i -i :i-ii i i`-ii ~ii ii-ii iii -ii -iii i i`-ii --i-i ~ii-i zi, -ii ~ii
-i-i-ii i: ii-ii-i -iti-ii, iz ii -i--i ii`-iii -i ii ii iii`-i-:iii-i, ii ii ~i-i
iiii~ii -i iti ii --i -iiii ~ii-i zii -i -i iii ~ii iii -ii it-iiii:
:-iii`-ii -i-i-i i`i-ii :izi ii -i ti-i t( ii -ii zi i -i-ii ii iiii i-i i:: ii
ii >i ~ii :i ii --i --i-i ~ii-iiii, --i-i ii ii ii`iii ii -it ii -ii-ii
(rrr-rttr r(r`rrrtrrrr.) --ii -ii-i ii ~ii--i-ii-i i`iii: it i` -iiit ii t,
i`-iii ~ii -iii ii -iti: -i-i-i ii -iiiii ~i-iii-ii ~iii` iti ii-ii t: -i-ii
i`i-i iiii -i ii-i-i t, it -iti i-ii -ii-ii t ii --ii -i t-i -ii-i -i-ii~ii -i ii-i
ii --ii t -i -iii-i ~ii iii: i -i-iii -i ii >i -ii-ii t, :iiizi--i-i t,
-i-iizii-i -i--i:i t, --t ii -i ~ii ~i-i it -ii-i t: it --iii iiii ~i-izi
ti t: :-iii`-ii t-i -i-i-i ii -i-ii`-i ii iiii it -ii-i t, it -i -ii :iii`-i t
~ii -i i`-iii`-i: it i`i-ii ii -i tii -iiii t: ii-i ii (i-ii ii it -ii-i
-it--iii -ii-ii`-ii -iii-i t: -i--i-i: ii-i ii (i-ii ~ii ~ii`--i-ii ii-iii`-ii ~ii
iiiii`-ii ~iiii i --i-ii -i-ii`-i-i -iti ti t i`i-i-ii i`i -ii-ii`-ii ~iiii i: :-i
~ii -i ii-i (i -ii-ii`-ii i`i-i t: -it iiiii`-ii ~ii ii-iii`-ii -ii-ii~ii -i iii
ti-i i ii --i-i ~ii`-iii--i t: -it i`i ~ii ii-i i-ii ii -ii-ii~ii -i -iii-i: iii
t~ii -iti t: :-i -ii-ii`-ii ii-i i zi-i ii-iii -ii`-iii-i -i -i`--ii`ci-i (-i -iiii`-i
ii-i zi ii i i ~ii`-ii`-i ~i-i zii -i ii ti -ii-i t: :i`-iti-i i i`-ii-i --i
it-i ii-i it-i t: :-i zi -i ii-iii`-ii i-i t: -ii-ii`-ii ii-i i-i-i --i ---i
~iizii ~ii -i-ii ii ~ii`i-ii`-i t ii ~i-i zii -i iii`-ii i`-iii-iiii i i`i-ii ii
--ii -iii ~ii`i-i-i t~ii t: ii` ii-i ii ~iiii -ii-ii`-ii -i ti-ii i-i-i ii-iii`-i,
iiii ii i-ii`-izii ti-ii -ii i`-ii-i ~i-ii-i -i -i ii-i i`i-i-i cii -i it i`-ii-i ti iii
ti-ii: :-iii`-ii ii-iii -i-ii`-i ii -iii iiiii`-ii, ii-iii`-ii ii`i-ii ii iiii -i
-ii-ii --i -i-ii ~ii ~iizii ii -ii-iii`-ii -i-i-ii -ii-i-ii ~ii-izii t: ii-iii`-i
cii`-i i-ii t, -it -i-ii ii zii`-i ii ti`iii-i ii ~ii ~iii-ii -iii ii ~ii t,
-i-ii`-i -i-ii i i`-ii -iti ~ii`i-i -iii`-i i i`-ii -iii i-ii t: -iii`-i i`-ii-i, ~izi-i,
i-iti-i ii ~i-i-i-i ti-ii t: -ii`i ii`i, ziiiii, ii`-i, -i--i -iii -iii--i-ii-ii
-iii -i-ii -i ~i-ii ti -i-ii`-i i -ii-i -i -iii t t: -iti--ii iiii ~ii -i--i
i`-i-iiii ii-i i :-ii -ii-ii`-ii :i`-iti-i i -iti i: i-iii i-it-i, -ii -iti`i,
-i-i-i ii`- : i`-ii`-ii i`-iii 395 396 ~ii-iii i-i-i-: i`-ii ii -i-ii(
i`-i-iii-i-, ii-ii i ziii-iii, >ii>ii -ii ~ii-i--iii ii-iii -i-ii`-i i -ii`-i-ii-i
-iti t: ii ii`i tii ii -i-ii -i i-i i --ii i`-ii iii`i ii (i ~i-ii >iii
ii: :-i :iii, -i-ii`-i ii ii`t-ii-i ~ii :ii`-ii ii-i -i -ii-ii`-ii iii (ii`i-
-iti`i, -iii--i--i) -i -iii`i-i t: t -i i`i iii~ii ~ii zii-iii -i: ii-ii-i -iti-ii,
iz ~ii i-i -i ii ii ii -ii-ii`-ii ~iizi ii iii`i :ii-i ii ii: ii-iii
-i-ii`-i ii ii`i-i-ii -i izii`-ii i`-it iii i i -i -iii i-i ii -ii iiii ii
iii`-iti-i-i i :ii`-ii`-i i-i -ii-i i-i ~ii`ii -it-iii t:
-ii-ii-i-i: iii -ii i-iii, zia ~ii -ii t t: zii--i-ii, zii-i ~ii
zii-i -i rrrrrtrrr i izi-i ~ii -i iii ii ii iti t- -it iiii t: ......~iii:
(r`tr
-i-i-i ii`- : i`-ii`-ii i`-iii 439 440 ~ii-iii i-i-i-: i`-ii ii -i-ii(
5. -rtrr r`r+rtrtrrtrtrrrrrrrrr
i` -ii ii` -iii zi-i--i i -i ii` i-iii i` -i i-i: zi-i i zii ii i` t -i -i -i-iii ii-i
iiii-i --i: ~ii-i -ii: -ii`i-ii: -ii`--i iii -ii-i-i -ii-:ii`-ii i`-i-ii-i :i-i-i-i ~ii-i-i i`t
i` -ii` i: ii-iii` ti -i-i i` -ii` -iii` -i<ii-ii-ii ii i` t-i-i -iii` t-i-i, i-i -iitii -i zi-i i zi:
-i-ii-iiiii i`-ii`z-ii-i-ii-ii`-iii i`-iii-ii:<iii`i -iiii -iirii-ii ii-iiii-ii -i-i--i
iiii`-i: i`ii i`-ii-i:i`i -ii`--i-zi ~ii-iii`-i-iizii -ii-ii`iiii: -i-ii:i`i -iii-i
t-ii-ii iii`zici-i -iii-ii -ii-ii`i iii --i-ii`t--ii :ii-i-iii`-i: -i i-i: zi-iizi,
-i-iii-ii`i i`-ii-ii-iiii--ii iiii i`-iii`--i-i i`-ii i-i-i -i-i-i-i-i i`-i<i-i: (-i-i :i-ii
:i-iii-ii`--i i`-ii-i-i-i-i--i-i-i-i: ~i-ii iii`i iiii -iii`--i i-ii: izzi-ii: i`-ii-
i`-ii`-iii-iii`-i-iii i`-iiii :-i iii i`-ii`-iiii zii: -iii trrr`trrrrrrtrrrttr rrr
r` rr` rrrr :i` -i -i-i -iiii-i -i i` --i: i` -ii-i -i -i-i--i -i-ii` -i-i -i z -i -ii >i -i-i-iiiii-i--i -i-i-i :
ii-iii`-izii ~ii-iitii-i -ii iiiiii`-i-i -i-iii`-i-ii`i ii :-i i`-i-ii-i-ii iii`-i -i -i
-ii-i ii -i i-i-iiit-i , iii i` t i` -ii-i -i -i-i--i -i-i-i : i` i-i-i iii-i -i-i -i -i -i :i` --i
ii-i iiii:i-iit:, -ii-i i`-ii-iiiii-ii-i: ii`iizi:, ii i`t i`-iii-i--i-iiiiii`-i,
-iizi i`-iii-i--i rr r`r+r +rrtrrrrrzrr:
:ii--izi-i iiii-ii ii`-i-ii i`-i-ii ~i--iiii`zi--i-i-iiii-i-ii`i
(:--izi-i-i-~i-iii`-iizi-i ~iii -i-i-i -ii) -ii-iiz-ii--i-icziii-i-iii-
i`-iii`-i<ii-iiii-ii-iii`ii-itiii-i i`-iiii i`-ii-i-i-i-i--i-i-i-iiiiiii`-i: ~i-i :ii-i
ii-i, i`-iii -izi, -i-iii :ii--izi, -i-ii~-i -i--i-i-i-ii`--i--ii -;-;s -i: i`-iiii
i-izi-iizi-i i`-iii`-i>i-iii`-i-iii`zi-i-iiti--i-ii`-i, -iii`t-i-iii-ii-ii-ii`-i-i
ii`-i-i-iiiii`-i -i-iiiii`-i-i -iti-ii:ii-ii-i :iii`-i-ii`-i-i -ii:-ii -ii -i-ii-i :
: -i -i-ii i`-ii-i-i-i-i--i-i-i i-iii`-i-ii`-i-i-i t-ii-i`-iii`-i<ii-ii-i
--i zii ii` -ii` -iii` -iii` -i<ii-iii-ii i` -i-ii-i~iii-iii -itii i -i -i-iiii i` i-i-i : -i ii ii:i-i cii :i
t-ii-i`-iii`-i<ii-iiii:ii. -iii-iii-itii ~ii-ii-i : ~i-ii>ii--i >i-i:, -i-iiiii-iii-i
-i -i--i-i-i-iii-i i`-ii`iiii:
-i--i-i-i-i i`-i-iiii i`-iiii: -ii-ii-i-i`-izii-i-iii`-ii-ii--ii -ii-ii-i-i`-iiii
~ii-i-i: -
. -ii-i-ii`-i-ii-i-i i-i -i-i-iiii-i-i -it--i-i :
-. :ii-ii -iii-i (-i -i -i-i -ii-i -ii i` -ii` zii -i ~ii ziii-ii -iii-i -ii ) ii -i-iiii:
;. i`-ii-i-i-ii -i-i-i-i -ii`i-i-i-ii -ii-i-i :
(i) ~i-i -ii iii -ii i` -iiii ~ii-i-i : -i -i -i-i -ii` i-i -i -i i (i` ziiii i ii ii`
:iii-i: (iiii-zi-i-i-i-i`-i-ii-i-ii-i-i-iii`-iiii:)
(ii) i` -ii-iii` t-i-i -ii i` -ii--i zii` --ii-i-i-ii: i` -ii-iii` t-i-ii ii -i
-i-i-i-iii`t-i~-i:
(iii) -i-i-i-i (i`-itii`-ii -i-i-ii--ii~-i iiiiziii-i :
(iv) iii`ii`-i: - i`-i-iii--iiiiiizii-i ~ii-ii-i-iii :i-i-ii::
. iii-i -i-i-i-i -ii`i-i-i-ii i-i-i-ii:
~i-iiiii ~ii-i-i -
(i) ii-i-ii`-ii -i-i-i-i -ii`i-i-i-ii ii`-iii:
(ii) -ii-ii`-ii-(ii-i -i-ii-i-izii`--ii-i-i-ii: -i-i-ii`-i-ii-ii`-ii-
(ii-i -ii-:ii`-ii ii-i :iii-i: :
(iii) ~iiii`-ii -i-i-i-iii`t-i-i:
(iv) -i-i-i-i ~iiii`-iiii-iiiiiii: -i-iiiiiii: :ii`-iiii: -i:
i`-i-iiii i`-ii`ziz-i`-iiii -
.iiii -iii-iii -i -. -i-i-i-ii`-itii`-ii -iiii-i ;. -i-i-i-i
(-ii`i-i) i`-i-iii--ii -iiii-i . -i-i-i-i--i-i ziiizi: -. -iii`ti`-ii -
-ii-ii` -i -iii ii iiiiiii -iiii-i r. zi -i i-i i -i ii-iii -i =. -i i:
. iizi`-i<ii . i-ii`-i<ii s. -i-iii`-ii-iii`t-i-i . i`-ii`iziii-i -. iiiziii-i
;. :iiii`-ii-i`-i-ii-iii`-i . ii-i-i -iii-iii -i -. -itiii-i i-iiii~-i
r.-i-i-i-iii-i (i`-ii`zii -i:iii-i-i) =. iii-iii`t-i-i . ii-i--i i-iii
(:ii-ii -i-iii ii i-ii-ii` -i -i -i:i-i i -i) . -i i` ii-ii i i-i--i~-i -s. ii-ii ii-ii-
-i-i-i-:iii-i--iii`t-i~-i -. ii-iiii-ii-i`-izi--i: :
-i-iii`-ii-i-i-i-i--i-i-i -i-iii-ii i`-i--i ii-iiii-ii (i`-izii i`-i-iii`-i-ii
ziiii-ii-ii) -icii -i-iii`-iziii`i-ii --iii-i-i ~ii-ii-i : -ii -ii-ii ~ii-i-i iii-i-i-ii
~ii` ci-iii-ii i-:ii-ii` -i<ii-i--i -i-i-i -iti-ii` -ii ~ii.(-i. i i-iti ii::
:-i i i -i i ` -i -i i i ` -i -i -i --i -i -i -i i i i -i i -i i -i i . i i -i -i -i ti i i -i i i i
-i -iiii-i :ir-i--ii--iiiii` -iiii -i-i ii` i -ii: -i--ii -ii i-i-i i-i i-i -i --iiii ii zi-i -i
-i ii-iii-i -iii--i: -i--i-i-i-i -iiiii`-i--i -iti-i -iii-i-i i`-i-it-i : -i-i--i
-iciii ii-i-iii -i -izii--i-iiii-ii i`-i--i-ii -i--i-i-i-i-i~-iii: -i--i-i-i-i
-i-i-i ii`- : i`-ii`-ii i`-iii 441 442 ~ii-iii i-i-i-: i`-ii ii -i-ii(
:ii` -ii` -i-i -i-ii i i` -ii` -ii -ii` i-i zi-i -iiii--i-i-i~-ii : -i zii i-ii .(-i.
ii ii: -i i` -i-i-iti i: :ii--i zii ii ii i` ii` -iii ii-iti i: --i -i-i-iti iz-i,
ii`i-izi-iiziii: i-ii-ii`izi-itii:, ii-i-i ~ii.(-i. zi-ii ~i-i -i i`-ii`iiziiii
-ii:ii` -ii i` -ii -i:: -ii -i i` -iii` -i<ii-ii-i -i i . i` :i -i-i-i-iti i -i -i ii` -i-i
-i-iii--iii-ii`-i-ii-ii`-ii -i i`-iii >i-iiii`-i -iii`i -i ri: -it ii-iii-ii-i-i:
-i--i-i-i ii`a-ii-ii i`-i-iii`-ii-ii -i i`-ii-ii-ii iiii :ii-iciii-iziiii::-ii-i:
-iciii -i-ii ~ii`i i-i-i-:ii-iiiii`iiii-i i`-iizi i`-ii-ii: -ii >i-ii:: -i-iii
i` -ii-ii-ii-i ii ~ii -i-zi-i i-:ii -ii i--ii i-iiii--i-i -iii :i` i -i--i -i-i:ii-ii iii i` i-i::
-i--i-i-i ii`a-ii-ii i`-i-izi-ii -i i`-ii-ii-ii :ii-ici ii-ii-ii: i-i-i i`-ii-ii:
-iciii-ii i--i-ii--iii`ii`zi--i : -
rrarrr. r`rrr.
. iii`ii`-iiiii (ii`-i-i:) -i-i-i-ii`zii-i-i -ii-i-ii`-i-ii-i~-i,
-i-i-i i`-ii-i-ii`-ii :
-. iiii (-i. ii-ii: -ii`-i-i: :ii-ii-iii-i ii -i-iiii :
(-ii-ii-i:)
;. i`-i-ti-ii (-iiii-i:) :ii-ii-iii-i -ii-ii--i-ii`i::
. i-iziizi-ii (t-ii-i:) iiii-i iii`-i: ii-iiii-i: ii`-i-i-ii-ii
i-i-ii iiiiziiii-i-i :
-. ii iii:-i (i i` -i i-i-i:) i iiii-ii-ii i i` -i i-iiz-i-i -ii
iia:ii`iii i`-i-izi: :
r. i`-i--i ii`-ii-i (iiiii-i:) ii-iii-iiii: iia--ii: ii-iii-
-ii-ii`-iii`-ii-i i`-i;i-ii: :
=. i`t-iii-i: (ii`-i-i-i:) ii-iiizi-i-i -ii-:ii`-ii ii -it--i-i:
. -ii-i-i (i-i-ii`-i-i-i:) :i`-iti-iiii-iiii`-i-izi: :
. i. i`-i-ii>ii -i-i-iii-iiiii i-ii i`-it-iii-i
(ii i` i` -iii-i:) :iii-i: :
s. -iii`-iii-ii -ii-ii -iiiii`-iii`t-i-iii`t-i ~i-iii -
(-iizii i` -i:) :iii-i: :
. ii-iii-ii -iii-iii i`-ii-i-i-i--i:-i-i-i-i
(i -i -ii` -i -i-i:) -ii`i-i-i-ii -ii-i-i :
-. ti:i -ici: >ii-iiiii -i-iiii -i -i-i-i-ii-ii-i:
(ii i` i-i-i:)
;. :iiii -iii`-izi ii:ii-i -i-i-i-i-ii`-iii-i: :
(-i iii i-i:)
. -ii-iii, ii (-ii-i-i:) c-i i-iiii-i (i-iii i` -i :)
-. -ii`-ii --i-ici i`iiii-i, >ii-iiiii zii-izi -i
(i i` -i-i:) :i-ii`-i-ii i`-i-iiii -ii-i-iiii`i-i-iiit::
r. i-ii-i i -i -i-i-i-iiii -ii`-i-iit: :
(ii` i-i-ii` -i -i-i:)
=. ~izii i~ii-i ii: -iiiiiii-i (--r) -iicii-i-i:
(-iiii-i:)
. i-i i ~ii: ii i iiii-i
(-iii`-i-i -ii-i:)
. -ii-ii i-ii (--ic-i-i:) ii~-iii ii`-iiii: :iii`-iiiii :
-s. ii-ii`-ii iii`-i~ii --i---i-izi -i-i
(i`i-ii-i:)
-. ii-i i`ii`-i-ii (:iii-i:) ii-iii-iiii iii--ii-i :
--. i.(-i. i-iii iii-iii`-ii i`-ii-i-i i`-i-ii-ii`iii-i
(i`--ii-i:) -iii-i :
-;. ~ii.i. zi-ii i-iiii-itiii-iii: :ii`-ii`ii`-i-ii -iii`cii-
(i ii-i:) i-ii:
-i-i-i ii`- : i`-ii`-ii i`-iii 443 444 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-. -iii`ii i`i--ii i`-i-ii -i:iii-ii`-iz-iii-i :
(-iizii-i: )
--. ~i-i- -i- iz-i -i-ii`-iiii: :
(i` i-ii i` -iii-i:)
-r. -ii.ii. i-i (-i-i:) ii`-iiiii-i (;------;)
-i-i ii-ii`-i-izi:
-=. i-ii-i i`izi (-ii-i-i:) i`-ii-ii`zi-i:i-iii-ii: :
-. i`iii-iiii ii`-ii i-iti`-i--i-i: i`iiii`-i-izi: :
(ti:i` -i-ii -i:)
-. ~ii.(-i. ii (ii-i:) it-ii`-i-itii-ii`-i::
;s. ii. (i-i (ti:i`-i-ii-i:) -ii`-iti-i-i: :iiii--i-i :
;. -iii -ii (-iizii-i:) :i-ii-i-i-i-ii-ii`ii-i -i-ii: iii-i
i`ii::
;-. i--i. (-i. ii--i i`-iii-ii-ii-i :
(-ii-i-i-i:)
;;. i-ii -iiii`--ii ii`i-i-ii`-i-i-i-iziiii-i iii-i
(i ii z-i:) -i-i-ii::
;. -iit--i: -i-i-ii-i: -i-i-i -ii-iii-i -ii`--i-i-iciiiz-i:
(-ii-i-i-i)
;-. ~iiii`-iii iii-ii -iiiii -ii -ii:
(-ii-ii-i-i:)
;r. ~iii ii`--ii :-i-ii`ziiiiiiiii -i-i-i-i
(iiii` -i~iii -i:) :i-iiii::
;=. i.-ii. zi-ii :ii-ii-i-iiii-ii-iii-i -iiii`-i<iiii:
(ti i` ziiii -i:) ii`i-i-i -i iii`-ii`-i -ii`ziiii`-i
;. -iizi-i-i ciii -ii`-ii`-izi--i: :
(-i -ii-i-i:)
;. i. ii-i i-i-i itiii (itiii-i) -i-i-ii
(i -i -ii` -i -i-i:)
s. i-i iti-ii -ii-ii-ii: ii-ii:i-iii-iii`-i-ii:
(-i i i-i:)
. (-i-i ii-i i`-iziii-i -i-i-i:iii:
(iii-i ti-i-i:)
-. ii ii-i (-ii`-i-i-i:) -iii`ziiiii: iiiii-ii iitiii`-ii`i-
:iii-ii`-i-ii: :
;. i-ii-i i`-i-ii-i ~i-i-i: iiii, (ii -i-i-ii:
(-ii:ii` ii-i:)
. :-ii i`-zi-i (-ii`-i-i-i:) :iii`-i:iiiii i-iiiiii :ii-ii-i-
ii-iii-i-iii -ii-iii`ii-ii-iii`-ii
-iiiii: i:
(-ii-i--ii-iii-ii-i--ici i-iiii-ii-ii--cii`-i-ii-ii i-i i--i-ii:i`--i):
-iii`t-i -i -i-i-i-i :iii-i-ii`ii-iii-iii`i-ii: ~i-i -iiii`i`-i-ii-ii i-ii-ii
ii` -iiii, ii` i` -i-i-i -ii i-ii` -ii` --izi--i-i i -ii` -i -izii i :i--i -ii: i` iii-ii -i
iiz-ii-ii` -i ii-ii --i i -i-i i` i-ii` i -ii-i i` -ii` -i -i i i-ii` -i -ii-iii -i -i i` -ii-i -i -it ii` -i-i -ii--i -i:
zi-i -i zii ii -iti-i-ii ii i` izi-iti ii -ii ii` -ii-i-ii >i --ii -ii` ii--i -i --i ii iii -ii-ii` --ii
-i-iii i` -ii-i -ii-ii` i--ii --iii i -i i` -ii-i -i-i iia-iii :iii it -ii i` -ii` -i--ii -i i -i-i ci-iii
:i--ii-i-iiiii-i : -iiii`-ii-i-i i`-iii ~ii-ii-i -i-i-i ~iz-ii-i-ii i`-izi--i: -i-i -i
i` -iii: i-ii-i i` -ii` i-i i ii-ii` iii i` -i: ii` ii -i i-i -iiiiiii -i-i i --ii-ii` i :iiii` zi-i-i :
iizi i`-i-ii--i-i-iii`--i-i -iti -ii-ii--iii iiii-ii`-i--i z -iizii i`-i-iii, -i-i-ii,
-i-i, -iti -ii--iii i`i-i--ii-i ii-iii-ii`i i`-ii`-i i`i -i -ii`--i ~i--ii-i i-i-i i
iiiiii`-i ~iii`-ii`z i--ii i`-iiii`-iiii ~ii`i iiii`-i-i-i ii-iiii`-ii-i -ii`-iiii;
-ii-i-i-i: -ii-iii: -i--i: i`-iiiiii-ii: --ii-i-ii`i z-ii-ii`-i-i izi--ii iii -iii --iii
-iiii--ii -ii-iii i-iiii`--i: ii-i iizi -iii`-ii ii-iii-ii -i -iiii`-ii-i-ii i`-izii-i:
-i-i-i ii`- : i`-ii`-ii i`-iii 445 446 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-i-iii-iii` zi i -iiii` i -i ii-ii ii` -i<iiii: -i-i i :i zi i -i-i i -i-iii` t-ii: -ii` --i: ~iii` -i-ii-ii
-i-i-i-ii-ii iii-ii-ii: -i-iii-i -i-iiii ii`i-i-i -i i`ii-i: -i-i-i :ii`-i ii-i
ii-i-i >izi -i-i-i ~i-i: -i-i-iiii iii ii`i`-i--ii`--i iii`-iii`:i--i ~ii`i ii-iiii::
i`-izii ~i-ii-i-i-ii -i-i-i ii-iiii`-i<iii`-ii -icii: -i i`i i-ii`--i i`i-ii -i i-i--iii`-i,
i`ii--i-i -iii ii`>i-i-i -i-i:iziii`-i -ii-ii: -i ii-i--i-i -i-iii --i-i-iii:-i--i-ii;
-i--i: iiii-ii`-iii`iii`i-ii: -ii-i-iii-i-ii i`-i<ii-iii-izi: -i--i: ~iiii`-iii iii :-i
~ii -ii--i-ii -iii-ii i -i i` --i: -i ii-i -i i` -iiii` i --i-iii` t-i i` -i-ii-i -ii :i-i -ii: it iii ii` --i:
-iii -i-iiii:i`i -ii-i ii`i`-i-iii`-i -iiti--i -i ii-iii`-i: -i--i-i: -iii-ii-i-iiii-ii`-iz--i-i
-i-iii`ii`i: -i-i-i i`-iiiiiii -ii-i-i :
(-iizii i`-ii-i-i-i-i--i-i-i-i-i :ii`-iiii`-i i-i -i-i-i -i i`t ii-i-i ~ii`i -i
i`-ii-i -i-i-i: iiii:i`--i i-ii: it ii:i`i zii`-izii: :izii`-iziii -ii -iii`--i: ~i-ii:
-ii--i-i it -i-i-i i`-iii -iii -ii-i-ii-i-iii -iti-i-ii-i -ii-i-iri-i:
ii-i-i-i ii i -ii-ii-ii` -i-i i~-i-i i` -ii-i -i -i-i--i -i-i -i-i -ii i:
-iii-i-ii`ii--ii -i-i-i ii-iiii`-ii`i: :iii`-i-i-i-i :
(trtrrrrr
3. trtrr-trrr
-i i-i i` -izi :i` i :ii` i-ii ii-i i -ii` -i-i :
-i-ii i-i :i` -i cii-i: i : :iiiiiii-ii: ::1::
-i -i ii` -i-i iiii i` -i-iiii -i i` -i-ii -i-ii :
-i-i--ii i` -ii-ii -i;i -i-ii zi -i -i i` -i-ii ::2::
i` -i-<iizii : :i i` -ii ii t ti` -i --i -ii:
~i-i -ii i--i-ii -ii -ii -i-ii --i -ii -i i` -i-i` -i::3::
ii` -i:i -iii ii -i -iii` -iii -izii -i :
:iiii-i ii` -i i-i : -ii -i-ii i-i i i-ii::4::
-i-ii : -iit-ii -i i ii-i--ii >i -i-i :
-i zi -i ~ii--iit--i -i iii` i i` -iii-i-i ::5::
i` -ii-ii -ii ii` -i-ii ii` -ii -iii -i-ii :
-i iii` i -i -i -i :iiii-i i-ii i i -i i -i-i ::6::
ii -i-ii -ii -i i` -iii -ii -ii -ii -ii ii` i` -i-ii :
~ii`-i-ii-i iiii -ii -i-ii: -i-i: i`iii -i-ii:::7::
ii-i-ii -i iti :iiii-i -ii`-iii -ii izii`--i-ii:
~ii` -i-ii -i iiii -i zizii-i i` -ii-ii -i-ii ::8::
ii-i-i -i i` :iii iiii i` -i ii` -iiii-i ii-i :
-i--i-ii -i-iiii-i --ii--iitii-iii-i ::9::
~ii--iit--i -iii ii --i -ii i` -ii :i-ii:
iiii-iii ii-ii -i i z-ii i-i ii i` i:::10::
-iii -i-ii-i-ii i-i : -i i` t ii i` -i-iii::
i-ii iii`-i-iii-ii -i-i ii i`t -i-i ii-i::11::
ii -i-ii -i i` -iicii-ii tii-i --ii i -i::
i` -i t-i i` -i: -itii --ii--iit--i i` -ii` --i:::12::
ii i -ii--i -i-ii --iiii i` -i-i i` ii i-ii :i-ii:
i -iiiii` -i-i i` z-i tit -i zi-i ::13::
i -i zi -i i i i i i i ` t i i -i -i i zi ` -i ::
--ii -ii ii-i -i-ii ~i-iii -ii i` -i-i-i ::14::
~iii--i i` -ii-i ii-i :ii--i i -iii -i-ii::
-i -ii i-i-i -iiii--iiii--ii i-iii-ii`i:::15::
-i-ii:iii -ii-iii`--i -ii ii-i i-ii i-ii`-i-i:
-ii -i-i ii ii` -iiii i i i-ii iiii` -i-ii ::16::
i izii` --i i--ii-ii i-i-i--ii i` -ii-ii i` -ii-i :
iiii i -i i -i i` --i i i--i iii-i -ii:::17::
- i -i ziii-iii iii` -i i` izii-i-izi: i -i::
:iii-i -ii :izi -ii` --i -i i--i :-ii iiii:::18::
~ii` t -ii-iiiii-ii i-i -ii-iii i` -i-i-i :
i tii` -i-i i-i -i--i -i -i ii-ii` --i ziii-i-i ::19::
-iiii i` -iii -ii--i ii-ii (-i i -i-i-i :
-i ziiiii` ia-i i i i-ii-i i-i -i ::20::
-iiit: i`-i-ii -ii-ii i`-iii`-i ii`ii-:ii`-i:
ii iii: i iii iiiii iii -i-i ::21::
~iz-i ii`- : -i-i-i ii`-i-ii( 467 468 ~ii-iii i-i-i-: i`-ii ii -i-ii(
i -ii i >i -ii ii i it ii ii -ii i i ::
ii i` -ii i` -ii-ii -iii iii ii :ii--i-i:::22::
-i-iii -ii iiiiii i-ii: ii -i-i-i -ii::
-i i-iii` -i-i i iii i` t -ii -iii` -iii-i ::23::
(i (-i -ii-ii (i i-i : -i-ii-i-i::
-i-i i -ii-i i-ii i` t i` -iii-i i i` -i-ii::24::
i` -ii-i-ii-itii-i :ci-i-i-i -i-i i:
~ii` -i<i-i i-i-iii -i -iii i-i zii -i-i-i ::25::
cii-ii -iiii -i-i i` -i -i-ii : ii` -i-i--i -i :
~i -i -i -i-iicii-i-i iii : -i cici :ii :::26::
-ii :iiiii` -iii: -i--i-i: i -i-i i` ii::
i` -ii -ii-i -i-i i i-i -i i` -i>i -i:::27::
~ii --iiii -i i-ii i : i i : ii` ii` -i-i::
-i i`t -i-ii--i-ii -iii: --iii i-ii -i i`-i<i-i::28::
:i--i ziii-ii` i -iii ii` ii i i-i -ii i` ii` i::
-iii -i-i -i i` -i-i i i ii ii` t -i ii` ::29::
ii` -i: izi -ii -i ii -i -iii ii i-i-i-ii-i :
i-i-i-i zi-ii~-i -i zi :iii i` -ii : i i::30::
~i-i -i i i` -ii-iii -i-itii--iiii` -iii::
i` -i i-ii i` -ii -i i-i ziii i ii i` i-ii:::31::
-i-i -i i-i-i -ii--i i` -i--ii--i--ii` -i--ii ::
-i-ii-i-ii i-ii -i: -i -i -i: -iii i-i i` i:::32::
-i-i i-iiii i-i : iii -i-i zii-i-i-i :
i-i -i -i-ii` t -ii -ii -i-ii i -ii -i i` -i<i-i ::33::
(trtrrrrr, 1987)
4. trrrrrrrrrrrr.
iii` -i ii ~-iii iii i-iiiiitii -i i:i ~iii-iii i i` -i::
-i -ii` -i-ii` -iiii <i-i-i-iii-i-i--ii :i-ii-ii -i-ii -i-ii -ii -ii-i::
(i) +rrrrarrr
i` -ii` -iiii-iziiciii` ii` -i <ii-ii-i i ii` -i-i-i :
:i` -iti-ii iiiii i` zi-iii` i` i-ii-i -i-i ::1::
i` -i -ii ii -i i` -ii` -ii` -i ii i` -i -i-i :
i` -i--iiiiiii -i--i -ii :i-ii -i i-i ::2::
zi i i i i ` :i i i -i -i i -i i ` -i i i i i -i :
-i-i ii i -ii i ii-i -iii :ii` -ii` -i-i ::3::
t-ii` :i-i -i -ii i ziii -i -i i -i-i :
~i:iii -ii` -ii` -i -i i i` -i-ii-i -i i` -iii -i-i ::4::
iii` -ii-iii` i` ii i` -ii-ii -iizii i` i-i-i :
:iii i i` -i i` -ii -i i` -ii-i -i :ii-i-i:::5::
-i -i -i--i :ii-i :ii-iiiii-iziii-i::
:ii-i :i -i-ii--ii-i -iiiziiizii -iii::6::
~i:iii -i:iii iiii -i--i i` zi-ii` -ii i` ii:
ii i` -ii-ii :ii-ii zi-iii i` i<i-i ii` -i:::7::
-i-i ii-i i -i -i -iii` i-ii -ii i-ii i ::
i-ii-i ii` -ii ii-i ii` >i-ii ii` -iizi` -i:::8::
-i i -i-i i iii-i -i-:i-ii` i :ii i-i :
i`i--i i`ii i`-iii -i: iii`-ii-ii i`-izi-i-i::9::
t-i -ii-i -i-ii ii--ii -i -i -iii-i :
~ii-i -i-i -i-ii-i -i -i-i-: i ii -i-ii ::10::
~iz-i ii`- : -i-i-i ii`-i-ii( 469 470 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-i i-i: :ii-ii :i ii i` -i :ii i` -iii i-i -i :
-i-i-ii` -it -i -ii ii` -ii-ii :i-ii-i:::11::
(+rr-rrr rr rr-rrrrarr . trrr trrtr tr trr tr rrrrr rr +rr` trtrrrr trtr-r rrrrrrrtr rr ttrrrrtr
(ii) >rrrrrrr-rrrrrrr rrr`tr
-i-i ii-i-iii` -ii iiiiz-ii iii` -ii iii i -i::
-ii`-ii`-iiiii`-iii: >ii-ii-ii-iiiiii iii`-i::1::
-ii i-ici -ii` -it -ii -i i-i i` zi-iii-ii:
-i iii` -i iii-ii-ii i iiiii-ii -i ii -:-i i -i:::2::
ii-iii-:i-i ci i-iii ii i` -iiii` -i-ii -ii` i::
-ii-i-i -i -i :i-i -ii -i ii :i -ii i i` -ii ii` -i::3::
-iii` --i :ii-i -i iiii ii` -ii -i -i i-i :
i i` -i--i -i-i:-iii` -i-izi -i-i-iii` i-i ::4::
(+rrrrrrtrrrrrrtrrrrttrrrrtr )
-i-i-i-i--i-i-iiii -ii:i-iiii`zi:
i: -izii-i-i--ii: -i -iiii-i-ii:::1::
(rrrrrtrrrrrr`rrr`rrrrtr r`trrrttrrrrtr )
(iii) trr.
-ii i i` t i-i -i--ii i` -iii i iii` --i i :
-iiii -i -iii-i -i--i -ii -iiii i`-ii-i::
-i iii i`-i-ii -ii`--i-ii -iiii -ii`-i-i::
-i--ii -i -iti-ii-ii: i-iii ii-iii` >i-ii:::
ii ii: ii ii-iii -i iii` -i-i-ii-i-ii::
-ii`-ii-ii i`-iii-i ii-ii-ii-i i`i-ii:::
iiiii i`-ii-iiii-i: ii`iii i-iii`i-i-i:
-ii -i -ii` -ii~-i -i -iiii -i zi i i i-i ::
-ii -i-i :-i :ii t: ii` -iii-i -i:
i-i -i i` -ii -i-: i` zizi -ii -i -ii i` --i-i-i ::
i -ii : :ii i` -i-i-i --i i: -ii ti -i zii --iii:
~i-ii-ii-ii-i --i t t -i :iii-ii:
-i-i ii-i-i i -i ii -i i` i` -i -i-i -i :
i` iii i` -iii -i -ii i-i ii-i -ii-i-i-i ::
i` -ii--i ii` :i -iii ii -i i` -iii-ii:
-ii-ii` -i-ii-izi -i--i -i-i -i ii i-i-i ::
(iv) rrrrr
i` ziiii --ii--i-i -ii -i --iiii -ii --ii--ii` i-ii:
i i i -i-ii-iii -ii-:i-i ii` iii-i ::
i-i i izi i--i ii-i --i --ii` -ii-i :
~ii i i-i-i--i -ii i :i-i t (-i -ii::
-i zii -ii: i` zii` i-ii: i-ii -ii--i -ii i` -i-i -i-i :
i` i-i i -i -i i` -iii -ii -i--i i` -ii ii ~ii` i::
i` -ii` i-ii ii` ii -iii ii--i i-i-ii i-i::
(i (-i i-iii -ii i i-ii -i i` -i<i-i ::
-ii-i i i ii -ii :i-i -i iii` -i -ii -i i:
--i ii -i-ii -i --i t -i -ii i ii i -i -ii::
i--ii i i ii -ii i ti-i -i -ii-i :
i`-ii-ii -i-i-i -iii`i i`:iii`-i--ii -i -i~-ii`-i::
-i -i -ii-ii -iizii -ii i` -i-<i-i i iii-i ::
-ii iii -i -i i-ii i zii i` t ii` ii-i ::
~iz-i ii`- : -i-i-i ii`-i-ii( 471 472 ~ii-iii i-i-i-: i`-ii ii -i-ii(
:iiii-i i-:ii-ii -ii -iiiii -i-i zi-i:
ii ii-i-iii -i i i-i :iii-i-ii::
--ii-i-i ti i-i ii -i-i -i -ii ii` zi-i :
i ii -i-i-i -iii -i -i-ii zi ii-it-i ::
--i-- ~ii-iii ii i`-i-iii -ii :cii-it::
-i -i --ii :i` i ii` -iii: ii iii ii` ::
(v) +rtrrrrtrr
~i -i >izii-ii-ii -i-i i ti i` -i -iii` -ii-i :
-i i-i-i-itiii -ii` -i: iici (-i i` t::
~i -i-ii: i` -izi--i -i-iti :-i: i-ii:
-i-ii -iii i-i ii-i i i -i i -i i-i zii-i ::
ii` -i-i-i -i-ii: --ii--i-i --i i` -i>ii i` iii::
:iii i ii` -ii: -i-i -i -i -i-i i` -izi i-i:::
(trrtrrr-trtrrtr-+rrrrarrrr. trtrrrrrrrr`rrrrrr (r`atrrrt, {{
zr . trrr-rr` r r` arrr` +rrrrrrrrrrrrt r` tr >rr +rttr rrrrrr` rr r r` rrr` artrrrrr arrr` arr
rrrrrrr. trrr a r trr.+
rrr` tr` rr
1. trrr-rtrrr`tr.
+rr-rrrtrrrrrrr+r. r`rrrrar
:i ii i` -ii -iri-ii` ii -i -iiii-i-i i` -i -
ii -i: ziiiii`-i-i-i-i-ii -ii---i-iiii-i-ii-ii-i:
i-i --i-ii i-ii`-i ri -iii`-i-i -ii-i-i -ii
i` -i--i-i -i: iii` -it i ii i-i-i-:i i` -i i ::1::
i` -i<ii:-ii-ii -i-ii i-i i -i i` -i<ii-ii ii
i -ii-ii ii` -ii` i -iii -i-:iii -i zii-i :
iii-i i--ii ~i-i-ii-i-i -i-iiici i :-ii
i` ziii i :i-ii i` ii` -i ii` -i<ii-ii-i::2::
zi -i zii-i :ii-ii` -ii` i-ii -iii` iii :ii` -i:
iiiici: -ii`-ii`t-i-ii`-i: iii`--i-i-:i -iti--ii:
-i i tii: ii` i-i-i-ii ~iii i ti-iii
i-ii -ii i-i-i i` -ii :iii i ii ii` zii-i ::3::
i-i -ii-ii -i-ii-i-ii ii i` -i -i -ii iii::ii
iiii -ii -ii i-i-i-izii -ii-i -iii -it--ii :
tii tii i` i-i-i-iiii--iii -ii ii:-ii
-i-iii--ii-i -i ci-iii` -i t--i i` -ii :ii-i ::4::
iiii-ii i` -i-i-ii -i -ii -i-ii-ii
ii i i
1
:--i i-i-ii` -i iii -i -i -ii -iti--ii:
-ii-ii -ii-i ii-ii`i -i iti -iii`-ii -i-i i`-i-i-
i--ii-i ii i` i-ii` i-ii -iii` i i ii ii::5::
:i-ii -iii ii`-ii -ii`-i: -ii i -i --ii`-i-ii
zi -i zii-i ::ii` -it-iii` -i-i --i-i :iiizi :
-ii i` i-ii-ii i -i iii` -i-ii -i -i-i i` -i--i-i -ii
-i-i ii-i i-i-ii` -i i` -i i-i-i-: i` -i ::6::
(rrrrrrr:tr r.rrr., +rrarrrrrrrr:trtrrrrr`trrrrarrrrrr r`arzrtr.
~iz-i ii`- : -i-i-i ii`-i-ii( 473
2. trrrr`trrrttrrtrr. >rrtrrr-rr`rr`ar.
zr. rrrrtrrrrrrzr.
ziii -ii ii` -i--i i -ii` -ii` i i` -i ii -i-i iiii -ii,
i` --ii i` -i-iii` ii ii -ii` -i-i-i -i-ii -ii i` -ii` -iii i -ii:
-i-i ii-iii -ii-ii-ii` ii` -i i -i-i ii-i-ii-ii :-i-ii-ii
-ii-i: :ii-i:i-ii-iiii-ii`ii`-ii i-i-i-:i -i-iiii::1::
>ii -iiiiiziii` ii: ii` -ii i -i -ii` i ii-i iiti-i
-iii` t-iii` i-i i -ziii` ii ii-iiii i` --ii ii-i-i::
iizii ii-it-i-iizi i` -ii` ci-i ziiiii` i -iiii -i -iii -
-iiiiii-i-i -i i` -ii` -i: >ii i-i-i-:i :i-i-i ::2::
i` ziii i -izi i-it-ii ii i -i i
i` -i--iiii` --i i i` -i i-i -i ii i` -i -i--ii -i :
-i-i -i i ii` -i-ii -i-i -i i-i--i
iii -iiii` i i` -iiii -iii i-i -i::3::
ii -ii` i-i-i--iii -ii` -i-i-ii-ii -iizi-i-
-iii-iiii>ii`-it-ii`-i:-ii`--ii:
iiiiiii<i-i -ii-i-ii-i-ii-ii`-i-i
-i-ii-i i-i-ii -ii -ii`-iii-i-i:ii-ii::4::
(trtrrrrr, trrtrrr trtrrtr-+rrrrarrr-rrrrtrr +rtrrr-rr, 1987)
3. rarrrarrr
+rr-rrrr`rrra-rrrrr-rtrrr`ar.
~i<i i-i: ii-iz-iii-i >iii`-ii`-ii-i:
i i--ii i` ii` zii` --ii` ci-i -i-:i ii ii-ii::1::
>ii-ii-i -ii:iiizii -ii-i--iii i`-ii`-iiiii-i:
>ii i-i-i-:-iii--ii -i-ii-ii :i--i -ii -i-i:::2::
>ii -i -ii-i-itizii-iii :i i` -iz-i iii::
ii`--i-iii -i-i: :iiii -ii i-i-ii -i-i::3::
i ci--i i -iii ii-i --ii -i-i-ii -iiii:
-iii` t-i-iiiizi -i ii i-ii-i iiii-i:::4::
>ii i` -i-iii-iti i-i-ii-i-ii -ii-iit i:
i` -i-i-i i-i iii -i-iii` -i-i -i -i : -i i :::5::
-i-ii :i` i i -i -ii-i ii -i--i cii i -i:
-ii-ii`i -i-i-i-ii -iii`i-i-ii-i ii-i-it:::6::
~i-i -ii-i it-ii i` -i-ii-ii --iii` i-ii ii-ii::
-ii-i-itizi-ii-ii i i` i-iiiii: :iiii` zi-ii ii-ii:::7::
--i i -i -i i -i -i -i i i ` t-i -i -i i r-i :
--ii ii --i cii --i-i ii-iiiiii :i-i ::8::
>ii i-i-i-:-iii ii i-i --i i` -ii cii` -i-i-i :
-i-ii-ii-iii -i--ii -i it i i i -i ::9::
i`-i--ii-ii--i -ii i`-ii`-iii--i i-i-i-:icii::
--iii i`-ii`ci-i ii-i -iii`t-i :ii--i-ii`i-i-i::10::
-i ii ii -i-i-iii ii-ii ii :i` --i -i ii-i::
ii i iii-i -ii--ii :iii` zi-ii -ii-i-ii i` t ::11::
-ii-i -i-i-ii::--i i`-ii`-ii-i -i-ii-ii-i:
-ii i-ii -ii -iiitii: :iiizi-iiii i`t::12::
-ii :ii-i: ii`i-i -icii-ii -iiit: -ii:i-i:
-i :i--i -i (-ii:--i i` -i ii-iii -i-iiiii` -i::13::
-ii-ii--i i`-ii-i: i`ii-i >i-i -ii-ii-iii:
~ii-icii-i :i--ii-i :ii-i--i -ii ii -ii-i::14::
:-i-i -iii -ii-i -i ii -iiii`--iii -ii`i::
i zii i -ii` -iiiii --i -iziii` ii i::15::
476 ~ii-iii i-i-i-: i`-ii ii -i-ii( ii` i` ziz 475
~ii-ii-ii` --i -ii-i i` -i-ii-i -iii i` -ii -i::
-i ii--i-i -iii` i-i-iii i--iii` --i-ii -i -ii i` -ii` z:::16::
iii -iiii--i ii -i i-i -i i-i: :ii-i-i:
i` i-ii-i i i` -ii` ci-ii -i-i-i -iii -iii` zii` -i::17::
~ii -i zii i: -ii : :i-ii` -i -ii -i -i-i ii-i :
i-i-iiiii`-i-i-iiii-i -i--ici:--iii-i::18::
i` -i i` -ii ii ii -ii-iii -ii i-iiiii::
~ii--iii` -ii: -i-ii-i --ii--ii (-i i ii--i ::19::
i<ii` i zi-ii i-ii--ii -i ii ri i` -iii-ii-ii: -i ::
i`i--i -iii -ici i<iiii-i -i-i -i-i--i-i::20::
i-izii`-i-i-i ii-ii-i --iiiiii iii-i-iiii-i:
ii` i-iiii` ii` -ii` -iii i-i iiii` -i -i :iiizii-i ::21::
i-i iii` ii` -i-ii i` -ii` ci-i -i-ii-i -i--i -i i i` i-i -ii:
-i i` -i-i-ii--i i` -i-i ii-i iii: :iiii` zi-ii -i ci ::22::
:i-i -i i-ii -i-ii -ii-i i` -ii` -ici -ii--i-ii-i --ii:
-iii -i-i--i i` i-i ii:ii ii i` -icii` --i i` -ii -i:::23::
~i<i -ii zi:i`--i-i -i-iii`i-iii-ii`-izi::
~ii-ii-ii i` -ii:--ii i-iiii i` -iii` i-ii -i i-i ::24::
i` -iii --i --i-iii -i -iii` i-i-i -i zi-i:
ii-i--i<i--i:i`i -i iiii-ii: ii-ii-ii-i-i::25::
ii-i-i-i -iiii ii itii` -ii i ii-ii:
-i--i-i-i i`-i-iizi -ii-ii -ii -iii -iii`-ii::26::
~i-i (-i -i-i-ii`ci-i --iii-iii-ii`-it zi:
-i iii-i i-i-ii-i-i-ii-ii -i i` -i-i -i-i -i ::27::
i ii-i-iiiiii-i-i ii: i-i-i-ii ii-i :
i--i-iii` -ii` iiii iii` i-i-i--i: -i ii-ii:::28::
i -ii` ci-ii:--i--i ii` -iii -ii ii -i-i : -ii:
i-ii ti-ii i-i-ii:i-i :iiiii`--iiii--ii-ii-i::29::
--ii-i-iii` ii-i--i --ii i -i-i -i-iit-i -i :
--i --i i i -i-i i-i-ii-ii--i :izi--i ::30::
i`-ii-i: i`i-i -i-i --iii i`-i-ii-i-iiii`zi-i:
-i-iiii ii -i :i--ii -i -i-ii-i-ii:::31::
ii-ii-ii iiii-ii -i-i-ii--ii-ii`-ii iii-i:
-i--i-i-ii -i-i i-i-i--i--i i`-ii`-ii-ii:::32::
-i-i-i-ii-ii-ii`ci-i-ii<iiii--i -i-ii-iii:
--ii-ii i`i-i -ii-i iiiii -iii-iii`t-i-i::33::
i` -i ii i -i :<i -i -iii i` ii-i -ii i` -ii` ci-ii` -i-i :
>ii -i -ii-i-i i -i : -i i :iiizi i` t ::34::
-iii -i i` -i-ii--i i i` zii-i-iii --ii-i-i :
~i-ii-iiiiiii -ii`--ii`-i-ii -ii iiii`-i::35::
-i-iizii`ziii-iii`-iiiii-i -i-iii`i-i ii-ii:
(-i --iizii -i: -i-:ii-iiii ciii` i:::36::
ii` -ii-i -i -i i :iiizi-ii-ii -i i i i` -i :
ii-i -i -i i-ii` -i-i i ii -i--i -iii` t-i-i ::37::
-i cii-ii i i :iiii` zi-ii--i -i -i-ii ::
ii` ii--i i-i ii-ii ii z -iii :iiii` --i i` -ii` ci-ii--i ::38::
-i ii -i-ii-i-i--i -i -iiii` i-i -i -i ii-i :
-i-ii-i:iiizi-ii iiii` -i -ii` ii` i-i ::39::
i` -i-i cii-ii -i i` zii i :iii-ii ii::
-ii-ii i` i--i (-i i` -iii-i-ii ii i` -izi i i::40::
zi -ii -ii-i-:ii-i i i` z ii -i--i i` ii` zi-i :
-iiii-ii`i i`-iii -i-iii-i :iiiii--ii--i::41::
ii` i` ziz 477 478 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-i-i ii-ii` i i` -i ii -i-ii` ii i iii i i :
-i ii -i ii zi -ii :iiizi-i i :iii iii` -i::42::
zi -ii -ii` t-ii-i i` i-i i-izii` -iii iii-ii-i:
~ii-iii-i :ii`-iii zi-ii -i: :i--i-iii-ii-i::43::
zi -ii zi-ii :--iii` i:zi -ii i` -iii -i-iiii:
-ii-iiii--i -i :iii`-iiiii: -i-iiii`-i-ii:::44::
>ii i-i-i-:i` -i i : -i-ii i -ii zi -ii :
:ii-i ii`a-i:ii -ii`--ii :i--i-i i-i::45::
ti -i i i i i -i i -i i -i i i i i --i i i -i i -i i -i :
zi -ii -i ii -i--i-i -iii` ii-i-iiii` -i::46::
-i -i -iiiiii-ii i` t-i iiii-ii -i -ii i` -i-it :
~ii-i :ii-i-i-ii-ii`-i-i-ii -ii i`-ii-ii-i::47::
zi -ii i ii -i ii -iii i -i i` -iii-i-ii-ii -ii:
i`-i-iiii`--i-ii -i-i--ii-iiiii-i i`-i-ii--ii-i::48::
iiz-ii zi -izi -i-ii-ii -iii` t-ii` -ii` -iti-i::
-i-i-iii :i` i -i -i zi -ii --ii ii i` -iii ii--i -i::49::
:-i --ii iii` i-i-i -iii :i :i :ii ii--i::
(-i i` -i i` -iii : -iriri i ii--i ::50::
~ii--ii-i i`i-iiii--icii--ii-i-i-zi::
ii iiiiiii-i -icii:ii-i -i -ii`-ii-i ::51::
~ii it -ii i` -i ii iiii-i >i -i-i -iiii -ii-i :
ii:i :iii-i ~ii--i -ici ia-ii -ii -i-i::52::
~i-iii-ii -ici ii iii`-i--iiii --ii`-ii:
-ii -ii -i ii iiii-i >i-ii i` -iz-iii-ii ::53::
iiiiii-i -iri-i >ii -i ii -i :i-ii :
i`-ii-i iiiii-ii -ii-i ~ii--i:i -ii`zii-i::54::
>ii -i i` -i i` -iii`i` -ii :i` i -i -i-:iiizi-ii --ii-i :
i i : :iii-iii-i: -iri-i -ii tii -ii:::55::
~iiiii`-ii`-i ii-i i iiai-iii: -i-iiiii`--i:
i -i >i -i-iii--i iiii-ii -i i` -i i` -iii ii-i ::56::
i`-izii-i--iii-ii i--i-ii-i-i i-iii`-iii-i:
iii`-i i`-i-iii-ii-ii ri -iiii`i-ii iii-i::57::
>iii-i-i-:-iii iiiiii-i:i -ici-i -iii`i:
~i-ii -i-iii ii :i-i-i -ii-ii: -ii i:::58::
-i ii iiiiii-i -i-i-i--i ii` -ii -i::
i`-i-i ii-ii-ii-ii ~ii-i--iii -i -ii-ici-i::59::
~i<i i -i--i ii-ii iiii-ii-ii -i -i ci i :
:iia-iii-i -i ii: -i-i iii--i (-i -ii i` -i-i-i ::60::
(-ii -ii-ii--i i-iizii` -i -i -i-i ii-i :
-i-iii-ii ii i i--ii<i--i-ii-ii -i-i ::61::
t-ii -i-i -ii-i -i -i i` -i-i :izi -iit -i :
i<i--i -i-ii: :iii-i (ii:i`i -i-it--ii-i:::62::
(ii i` i- i i ii ii-i -i-iiii-i::
i`-iii-i-i i-i-iii-ii i`-i-iii`i-ii: i-i-i::63::
ii-i -i -i i` zii-ii -ii -i -ii i` -ii ii-ii::
~ii-ii:-ii-ii` -ii -ii-ii-ii -i-i ii-ii-i ::64::
:ii-ii t--i -ii-ii -i -i -iii -ii-iiii -ii iii:<i--i :
(-i-i t-i-ii:i`i -i i`-iii`i-ii: i-i-i-i -i-iii:::65::
-i ii i ii:iii-i ~ii--i i` -ii -i-i::
-ii-i-cii`-iii-i -i-iii-i -ii i-i-ii-i-i::66::
-ii-i-i -i i<i-i -i ii-i zi ii i:
-ii :-iii -i-i i ii-i i-ii -ii -i -ii` -i-ii -ii-i ::67::
ii` i` ziz 479 480 ~ii-iii i-i-i-: i`-ii ii -i-ii(
i<ii-i--i-ii--i -ii-i i` -i-ii-i-ii` t-ii` -i-i :
-ii -i i i i -i -i ii` i-i -i-i i` -iz-i -i ii i ii-i ::68::
~i-ii-i--i -i-iiii i`-i-ii-iici-ii i`-ii`ci-ii:
-i-iiii`-i i`-i-ii--i -i-ii`ii -ii`-i-iii`-i-i::69::
i` i--i ii -ii i` -ii-ii iii` -i-i -ii i i` zi i` -i ii i ii` --i::
ii`-iii`-i-ii :iii-ii -i-i -i tii`-i: :iii-ii-i::70::
tii` -ii` i ti -i--i ii -ii i -i-ii-iii` -i:
-i i ii i -i i` -ii -ii :ii -i-iiiii` --i::71::
i<iii -ii--ii-i i` -ii -i: >izii i ii ::
i`-ii`ci-i i`i-i -i-ii -ii-i i`-i--iiii-ii-i:::72::
~i-iiii` -i-i-i ii i` -i-ii-i iii-i -ii :
i`-i-ii-i-i :i-ii -i -i -i-ii:i-ii`ii`-iz-i::73::
i`i--i -i-ii-ii-i zii-i-iiii:i`i i-ii ii-ii::
ii-ii` -i--i i :ii ii` -i-i -i -i ii-ii` --i::74::
iiii` -ii--i -i ii -iiii` i-i -i -i-i <i -ii::
i`-ii-ii-ii`-i --iiiii-i-ii-i--i i`-i-i-iii-ii-i:::75::
(ii iii`--i: iii`-i-i ii -ii ii`-iii`-i-ii -i--i::
-ii ci-ii iii-i i` -i i` ii` -i -i-ii-ii -ii::76::
-ii i`-ii`-iii -ii-iiziii i-i>i-ii: -i--i::
~ii-i-ii`--i --i i`-i -i-i-iiii i`-i-iiii-i-i::77::
---ii-i-i--ii -i -i-ii--ii-ii-iii-ii i:
--ii i -ii i ii-i --ii -i -i-:iiiziii` --i-ii-i ::78::
ii-ii ii` -i ii-ii i` -izi i-ii :iii` -ii` -ii` i-ii-ii -ii:
-ii-ii -ii` i-i i i--i --i -i-i -ii-i::79::
>ii i-i-i-:-ii-ii i` -i i` -ii --iii -i--i::
i`-i-ii-iii:-ii i`-iiiiii-i -i-iii-i :::80::
-ii-iiii--i -i i` -izi--i--i -i i :i` i-i-ii::
i-iiii-ii -i -ii-ii:ii -i-iii`t-ii: -i-i::81::
ii-ii ii i-iiii-i -i-i-i -ii`~-i-ii: -i-i:
i`ii-ii i`i-i -iii`-ii-i-iii`i-ii iizii-ii-ii-i::82::
-i ii iiiiii-i :i` --i-i :iiii -i-iiii-ii::
--ii ii -ii -i-ii i :iii--i z-ii iii-ii-i :::83::
-iii i`-ii`ci-ii i`-ii`z: -iii-ii i-i-ii:i`i:
i` -ii -i-ii-i i` -ii` ci-i -i --i i` -i-ii-ii :ii i--ii--i ::84::
i-ii: -i i :iiizi-ii-ii (-i -itiiiii::
~ii`--i-iii-i --i-i i`-ii-ii-ii i`-i-ii ~ii-i-i::85::
(-i ii-i<i--i -it -i , iii i` -i-ii--i :
>ii i-i-i-:-ii-ii i` -i i` -iii :-ii i ii-i ::86::
-iiii`-iii -i -i-ii -ii-i: -i-iii`i-ii:<i--i:
-i i -i -i i i iii ii` -ii-ii--ii--i ::87::
-iiii-ii-i-ii iii-ii:i`i -i-ii`-ii-i:
-i -ii -ii-ii iii -i-i-i -i-iii--ii--i ::88::
(-i -i i :iiizii -ii-ii -ii -i iii -ii:
zi-izii -ii` --ii` -ii-ii: -i -i-ii--i i` -i i` i-ii--i -i ::89::
-i i -i-i -i ii` -i-i --iii i -ii i` -i -i :
-i--i-izi-i i` -ii` ci-ii-iii --i -iii` iii-ii` --i::90::
>ii -i i -ii` ci--i -iti-i ii-i-i -i-iii` -i-i :
-it-ii >i-i i -i -i i` -i--i -iiiii-ii-i :::91::
>iii`-i-iii iii`-ii`c-ii -iti -i ii`-i-iiii::
-i-ii:i`i -ii :iiii`zi-ii`-ii-ii -i-i -i -iiii::92::
~i<i i-i-icii-ii -iiit (ii:i`i -ii`:-ii ii-i::
i-izii i` -ii` ci-ii -i ii ii-ii-ii -iii` -ii -i -i -i ii::93::
ii` i` ziz 481 482 ~ii-iii i-i-i-: i`-ii ii -i-ii(
-iii:i` i ii-i -i ii -ii` i: iiii i` --i-ii i -i -ii-ii -i :
i` i---ii` ii: ii-ii :i -i-i ii` i-i -iii-ii-i
1
::94::
-i-ii-i-ii -i-i--ii :i--ii-i -iii`i-i: -i-ii:
~i<i :ii -i-i-ii--i ii -i--i i` :-ii: ii-ii:::95::
i-ii-ii`zii -ii -i-ii ~i<iii`i -i-iii-i:
-i-ii-i-i -i-i i` -i-i -iii ii--i -i::96::
-i -i -iit ii-i i` iii-i >i-ii ii i-ii -ii:
:ii-i-i-i-ii-i-ii: -i-ii-i-i-:iiizi-i -ii:i` i::97::
>ii -i -ii-i-iti i-ii ---iiii` i -i-i--i-i :
-ii-ii-i-i-i i` -iiii` i: :ii i` -i -i--i-i-i -i ii-i-i ::98::
zi-izii -ii i`-ii-ii -iii-iiiii i`-i-iiii--i:
-i-i ci i ii ii -i-iiii-i-iti --i-ii-ii -i-ii-i:::99::
ii`-i-ii`i -iii-i -i-i -iii ii`-ii`zi-i:
iia-i-iii i --ii -ii -i: ii-ii :-iii:-iii:ii-i :::100::
-i-ii-i-iicii-ii -it-ii-iii i-ii i`-ii-i:
ii i i-iiiii-ii--iii` i-i :i-i -ii-ii-i ::101::
-ii-i i`-i-ii`-i-iizii-ii-ii ii:i`--i -iiiii:
ii:i` --i -i -i ii ii -i-izi -ii i` -i-ii i i-ii -ii-i-ii : -ii::102::
i-ii--i :i` i -i-ii-i-i >ii -i--ii -ii i` -i i` -ii ii-ii::
i -iizii` zii:i--i i` -iii -i-ii -i-i ::103::
-ii-ii<i i-i--i -ii-i >ii-iii-ii -i<i::
-i-iiii`i-i -iiii -iiiii`i-i :i-i-ii: --i:::104::
(-i-i-i-iiiiii-i-ii-ii -ii -iii`i-ii ii-ii:
ii i` t i-i--i i` -i-i -ii-iiiizi i` -i-ii-ii --i i` -i-i ::105::
ii-i: iz-i-i -ii-i-iiziii:i`i -iiiii`-i:
ii i-i--ii -ii-ii: -i-i iii-i-it i` --i::106::
>ii -i -ii-i:i i` -ii i -iii -i-i i-i :
-ii ii i` zi-i-i -i -i :i--i -iii i` -iii-i-ii iii` -i-i ::107::
4. trrrrrrrr` rr.
trr. rrrrtrrrt. r`rrrrar
i` -i i` -i zii ii -ii-i-i -i:-i ii-ii ii i` iii -ii` ::
:ii-i:i-ii -ii ii-iii -i -ii, i` -i i i i: -i-i-i ii` :::1::
-i-iiiii-i-i zii ii i` -i-iii:-i -i i` -iii iii i::
~iii -i-ii-ii` -i i -iiii -i-ii i` i-i:ii` -i-i -iii-i ::2::
-ii-ii -ii-ii i` --i-ii -i iiii :izii--i-i i` -i : i zi-i: :ii` -i<i::
i` zii:ii` zii i it :ii` -iz: -i ii -i iii i -i -i -iz:::3::
ziiiii -ii i -i iiii i -i-ii -i -ii-ii -i -i i` -i--i-i i :
-iiii:ici:i-iiti`--i-i-ii -i it-iii`-i-ii:i`i::4::
~iiii`-iiiii-ii:i-ii:, i-iiiiziii-ii: :iii::
i` -i ziii-iii -itii i, --i-i i` -i :iii -iti-i-i--ii ::5::
-i-iii-i cii i` -ii` -ii izi--ii , >i i` -i--i i` -i-iii` i-ii-i zii -i::
i`-i-iii-i -i--i-i-i -i -i: i--iiiii -i: :i-i-i:::6::
:i-iiiii -i-ii-i ~iiii, zi i`-izi i-iiziii:
i` t-ii-iii-i -i -i-i--ii` i , izi::i-ii: -i-ii -i i:-i::7::
-iii` t-i-i i--iciii -i-i -i : -i --i i` -i-iiii` -i-ii -i ::
-iiii-i -ii: i -i iii i-ii : i` -i -ii :i -i ci-i i-i-i-::::8::
-i-ii --i-i--ii-ii:ii` -i: i` -i<ii-i -iii-i-ii -ii` t::
i` i-ii-i ii-i -i i ti -ii` -i<i: -ii -i:i-i i` -i: -i-i -ii-ii :::9::
ii` i` ziz 483 484 ~ii-iii i-i-i-: i`-ii ii -i-ii(
1. --iiiii-ii -iti-itiiiiii>iiii`-ii`ii`izi-i-i-i-ii-ii-i:
-ii ziiii -i zi-ii, -i-ii -iii`t-i-iiii iii:
-i -ii-i ii i -i -iiii` i i :iiii` zi-i :iii` -ii-iii i --i-i ::10::
ii-i-i -i -iii i , -i-:-i i` :ii-ii -iii:
i` -i -ii-i-i-iii , i-i-i-:i i` -i-iii;::11::
~ii-i--i -i i -i i , ii -i --i i` -i i` -ii-i :
-i-i -i-i -i cii -i ii -i-i -i --i-iii` -i-ii::12::
-i ci-i i ii i -ii , -ii-i -i -ii -i--i-ii :
i` -i i` -ii -i ci i` i--i , zii i-i --i i -i-i-i ::13::
tii -i-i i-iii` i i-ii : -iiii` i-ii::
-i--i -i-i i ii i -i it ii ii` i-ii` --ii:::14::
ci-i i-i-i zii i , ia-i iia-i -ii:
-i--i -i-ii` i -i -i -i -i-ii-i-iii -i-i-i ::15::
6. arttrr trtr.......
trr. arrra +rrrr
-i iii -ii i --ii -i -i t -ii ii-ii ti :
i`i ii -ii -i-iit i`-i i -ii-ii ti::1::
-ii -i i ~i-i. i --iti` . i-i, itit -i . i-ii-i:
ii-i--ii i`-i t i -ii ii -i ~ii-ii ti::2::
-ii -i i ii ii ~ii -ii i` -i--i ii-i-i i i -ii :
-ii -i i -ii -iii-ii i` i-i-i i-i ii -i ii-ii ti ::3::
:-i -it -i cii -i-ii ii ii a -i ~iziii ii :
ziiii ii ziiii ii -ii i :-ii-ii ti::4::
-i -i ii-ii z-ii i i tii i iii` -ii-i i :
i-i ii ii ii --iii -i-i i zi-ii-ii ti::5::
-i iti i ai -iti ~ii-i t i -i -i-ii-i:
-i i . ci zii t iit ( -ii ii-ii-ii ti ::6::
-i -i-ii -ii :i i` ii--ii -i i -i -i-i i` ii:
i`i ii --iii -ii t-izii it i`ci-ii-ii ti::7::
-i -i-ii ti i-ii i -i -i iii -iii i -iit:
i--ii -i i t-ii i` -i ii it-ii-ii ti ::8::