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Introduction

Rasa Vaiseshika Sutra or Rasa Bahidika is a work on Hindu Medicine. Both the names
practically connote the same idea with the difference that the former name brings into
prominence the system of philosophy on which the work is mainly based. One of the chief
features of Hindu culture is that all the sciences and all departments of knowledge were
recognised as interdependent on one another.
According to the conception of the ancient Hindus there exist 14 different departments of knowledge. They are :""+RMx ni
xi&*
{h vj S
tiin**''
The four Vedas, the six Vedangas, Mimamsa, Nyaya, Puranas and Dharma Sastras
are the fourteen sources of knowledge.
Subsequently these sources have been increased to eighteen in number by the inclusion of four more sciences.
""+n vxn
Mxv n B S*
+ln Sil
t ]n i&**''
Ayurveda, Dhanurveda, Gandharvaveda and Arthaveda have been subsequently included in the category.
For the correct understanding of these, a short description of each, including the
relation and inter-relation subsisting between them, is given below.
The Vedas, which are revelations, form the fountain-head of all human knowledge
and the parent of all literature and science. They are four in number.
"" Siv& @Mn Vnn+lnS*''
The Rigveda, the Yajurveda, The Samaveda and the Atharva veda, "open to us", in
the words of Prof. Max Mullar, "A chapter in what has been called the education of the
human race, to which we can find no parallel anywhere else."
"nRMx bix
I Eh il*
xH Vi E{&
UxnSii{**''
For a correct understanding of the transcendent truths embodied in the Vedas a mastery of the Vedangas is essential. The Vedangas are six in number viz:-

Siksha, Vyakaran, Nirukta, Jyotisha, Kalpa and Chando Vichiti.


"I Ii H
nSShIh*''
Siksha teaches the phonetics, accentuation and intonation of the Veda mantras.
"H Eh i
i{nIh*''
Vyakarana teaches the formation of words, sentences etc., of the Veda mantras.
"H i xH i
nxSx ]*''
The etymology and the derivation of the Vedic words are clearly explained in Nirukta.
"Vi&j nij
E nEEh*''
Jyotisha teaches the correct and proper time for performing Vedic ceremonies.
"G E|Mh
E{ ij |SIi*''
Kalpa is an exposition of the sequence of the Vedic ceremonies.
"xjIh JH
UxnSiil*''
Chando Vichiti explains the metres of the various kinds of Veda mantras.
The relation of the six Angas to Vedas is very tersely expressed in the following
stanza.
"Uxn& {n nj S Cj
E{& {h Vi SI S*
I Qh jH xH
n Mx x xp&**''
Chando Vichiti is the feet of the Personified Veda; Kalpa is his hands; Jyotisha is his
two eyes; Nirukta his two ears; Siksha is his nostrils; and Vyakaran is his mouth.
" nl|S{h*''
The Vedangas do not however exhaust the list of the auxiliaries to the study of the
Vedas. There remains the Mimamsa which explains the correct process of thinking adn
cogitation and lays down the rules of interpretation to elucidate knotty points and clear
difficulties in the Vedic texts; the Nyaya Sastra deals with the nature of Padarthas, their
relations and their inferences to be drawn there-from, the maxims being intended to safe-

guard Vedas from inreeverent agnostics and theists; the Puranas (including Ithihasas)
which expound the Vedic truths in a practival manner, clothing the subtle truths with
flesh and blood to envisage attention.
"<i& {h S
{\S n =Si*''
"<i{h
n {i*''
The five characteristic feature of the Puranas are thus laid down.
MS |iMS
xxih S*
xSi S
{h {\SIh**''
The creation of the universe, its didsolution, the dynasties of the solar and lunar
races etc., the cycles of the different Manus and the life sketches or biographies of the
good and great monarchs of those dynasties are the important topics dealt with in the
Puranas.
The names of these Puranas, eighteen in number, are expressed in a very compact
form by Vyasa in the Devi-Bhagavata.
""u u S
j Si]*
+x{RMEEx
{hx {lE {lE**''
The Upa Puranas or minor Puranas which are eighteen in number are aslo, like the
Puranas, practical illustrations of Vedic truths.
Dharma Sastras are codes of moral laws written by Manu, Parasara, Narada, katyayana
and others. They are entirely based on the Vedas, and their authority, like that of Vedas, is
never questioned.
Dhanurveda treats of the nature of the bows and arrows, the deadly weapons etc.,
and their uses. It is intended to carry destruction to atheist and other unbelievers.
Gandharvaveda is the science of music. It was primarily intended to regulate the
singing of the Vedas; secondarily it laid down rules regarding music in general.
Arthaveda is the science of wealth. It treats of the correct method of amassing wealth
and the right method of increasing and spending it. It includes political economy, agriculture, commerce and other allied subjects that have a direct or indrect relation to wealth.
Ayurveda is the science of wealth. It treats of the correct method of amassing wealth
and the right method of increasing and spending it. It includes political economy, agricul-

ture, commerce and other allied subjects that have a direct or indirect relation to wealth.
Ayurveda is the science of life. The preservation of thealth, the patient and latent
symptoms of disease and their treatment form the subject matter of Ayurveda. Its primary
object was to protect and preserve the lives of the pious and devoted followers of the
Vedas. Latterly its scope was extended for the protection of the laity and humanity in
general,
"+& Exx
vJvx*
+n { n
v& {n&**''
as seen from the above stanza of the famous physician Vagbhata.
Ayurveda, for all practical purposes, can be divided into five broad sections.
1. Sareera Vijnana - Anatomy, physiology, nervous system, nervous centres, vital
points and other useful information regarding the human body.
2. Dravya Vijnana - Materia Medica and the therapeutic peculiarities and uses of
herbs, roots, barks, metals, minerals, ores etc.
3. Arogya Vijanana - Personal hygiene, sanitation, climatic changes and influences,
observances conducive to physical strength and longevity.
4. Roga Vijnana - Pathology, the cause, origin, development, and the history of diseases with their incubatory and visible symtoms.
5. Bhaishajya Vijnana - treatment. The various methods of treating disease including the adminsitration of drugs, dietetics, exercises and also surgical operations.
The present publiation, Rasa Vaiseshika deals with the fundamental principles of
Ayurveda in so far as they expound the relations subsisting between the six Rasas and the
three Doshas which govern the growth, development and decay of all created things. the
material creation, the Rasas that inhibit them, their combinations and variations, the relations which they bear to the human body both in its healthy and morbid conditions, the
changes which they udnergo in normal and abonormal stages are all treated scientifically
and with caharactristic terseness and perspicuity in the work under reference.
Rasa Vaiseshika is written mainly after the model of Badarayana's Brahma Sutras.
Each contains four chapters; but the sub-division of chapters into 4 padas is not resorted
to in Rasa Vaiseshika as in Brahma Sutras.
The first four aphorisms of Brahma Sutra known by the name of Chatuh Sutri contain the whole essence of vedanta philosophy; and commentators have ungrudgingly written voluminous expositions on those Sutras. Similarly in Rasa Vaiseshika the first four
Sutras may be considered to be the most important.

+li +Mj J& 1


SivvEiM 2
ilxM 3
pMh{EEhx 4
The subject matter of Rasa Vasiseshika is embodied in these Sutras which are explained at length by the subsequent sutras. A careful study of the work will alone reveal
the method and arrangement followed in the presentation of truths.
The Sutras of Rasa Vaiseshika are written with such care and precision that they
unform to all rules governing the composition of such a work.
""+{IxnMv
l iJ*
+Ixt S
j jn n&**''
It can be confidently maintained that every Sutra of Rasa Vaiseshika is a practical
illustration of the various conditions laid down in the above stanza.
In the first chapter which contains 171 Sutras, the author has clearly expounded the
nature and character of health and disease, their composite four-fold nature, their causes,
the influence of food, exercise, climatic conditions etc., on the physique, and the action of
causative agents in the generation and preservation of energy or its opposite.
The second chapter which contains 123 Sutras deals with the existence and nonexistence of Dravyas, their diversity, the mutual relationship subsisting amoungst their
various properties and their actions consequent on their nature and properties.
In the third chapter which contains 119 Sutras, is given the exposition of the Rasas
in all their details as stated in the previous chapter.
"{in{nIxi &*' II 56.
The author has successfully repudiated the theory of including I (alkaloids) and
+H (tastelessness) in the category of the six Rasas. He has subsequently tried to prove
that theire is only one Rasa instead of six.
"ixnEi x ]i*' III 11.
This is in perfect accord with the modern theory which explains that the intensity
and extensivity of the nervous vibration account for the difference in the feeling - Rasa
(taste).
But subsequently the author concedes that there are 6 Rasas.
"] jE|hnnS*' III 5.
on the authority of sages and daily experience.

The origin of the Rasas, their nature, the mutual relations subsisting among the
Dravyas, Rasas and Bhutas, the combinations of Rasas, the modifications which these
Rasas undergo when they are in combination with the Tri Doshas taken one, two and three
at a time are all lucidly expounded and enumerated in this chapter. The variations and
combinations of the three Rasas v (sweet). + (sour) and h (Saline) that allay Vata
are explained in detail with suitable illustrations. In Sleshma and Pitta, the Rassas that
subside them are also to be construed and taken into account in the manner detailed in the
case of Vata.
""{k iHEvx ixi BShE{&
E]iHEx h*'' III 103.
The fourth chapter which contains 73 Sutras deals with the emetic and allaying or
soothing properties & c of Dravyas and their primordial elemental combinations which
produce such results.
"h {xSnx xxiM|xOn{x|hPxnxnhlEhxx*'' IV 1
The intellectual and retentive capacity and longevirty of the life are produced by
certain classes of Dravyas with or without the chanting of holy Vedic hymns (IV. 27).
Those inherent properties are transcendental and are, therefore, beyond the ken of human
thought and seasoning. Illustrations are given to amplify the truth of the staement. The
various kinds of Vipakas with the different schools of thought prevailing about them
have been considered in the true spirit of Ayurveda. The theory of anupana and the principles underlying the use of substitutes are examined carefully.
The author then goes on to explain that the principles followed in the science of
Ayurveda for the establishment of truths are those adopted by the Rishis of old.
"|iIxx{xMl{k& |hx*'' IV 20
Then the author, like Charaka, Susruta and other reputed Ayurvedists who have established that this science brings on material prosperity and final absolution to the carefuly
practioner,
"i RMvYx
li{h*
jj i {h
v {i&**''
(SE. 1-23)
"<i xSxx Vi{hir E{I{x*
nni {h Ei +xn
i MiM xiix E&**''

(. =. +. 50)
points out the great importance of Ayurveda on which depends the physical beingthe giver of all happiness both material and spiritual.
"EhS r lr&*'' IV 73
I have but attempted to give a bare outline of the subject matter of the work in the
above pages. The book is a very valuable one and it is all the more great as it is the first of
its kind.
Th Author
The author or Rasa Vaiseshika is Bhadanta Nagarjuna as seen from the introductory
stanza at the beginning.
"iSUj nEvn xMVx& |ii*'' and the colophon,
"<i xixMVx |Vi txp E j.....''
at the end of each chapter.
It is very clear from the above colophon that Bhadanta Nagarjuna was a great
Ayurveda physician and a Sanyasin combined. There is no positive evidence to prove
that Bhadanta Nagarjuna, the author of Rasa Vaiseshika is identical with Nagarjuna, the
celebrated Buddhist chemist and redactor of Susruta Samhita who flourished during the
2nd century A.D. Since Nagarjuna is never known by the appellation of Bhadanta, it is
very doubtful whether the two physicians are identical. It is also seen that there were in
ancient days three or four Nagarjunas who were, curiously enough, physicians and Buddhist Sanyasins.
In Kerala, especially in Travancore, the Buddhistic religion once held great sway
over the minds of the people. Allusion to this is made in the Keralotpathi which records
that so far back as the reigns of Bana Perumal, Buddhist missionaries found a ready welcome to Malabar. The existence of Buddhistic relics in Tranvancore even today is testified to by the Travancore State Manual. The figure of Karumadi Kutten is well known and
admitted to be a Buddhist relic. Mr. Nagam Ayah mentions the temples of 'Chitral' near
'Kuzhithura' and 'Madhavapurom' near 'Kazhakuttam'. But they are not confined to any
particular locality. In fact Buddhist temples existed in many places and even now exist
though the rituals have been considerably modified by Hinduism.
The following was the ruling idea of the Buddhist Religion. "The village of which
every Aryan might be a freeman was his own body, of this body the senses were the gates,
the conscience was the gate- keeper and the mind the headman" (See Rhys David's Buddhism). This means that a sound body is the first condition for a sound mind. So early as
the time of Asoka provisions were made for the medical treatment not only of human
beings but also of animals. "The Girna Edict of Asoka refers to the establishment of a
system of medical relief so far south as Tambaparni (Ceylon)". See Ceylon by J.E.Tennent

(p. 504).
That in the 2nd century A.D. there wer physicians and surgeons in the establishment
of the great monasteries is amply proved by the references in the Minhintala Inscription
(see page 505 of Tennent). An Vincent A. Smith, the great historian of ancient India observes that Asoka himself was able to found Monasteries in Kerala by the force of friendly
persuasion (V.A.Smith's History of Ancient India. p. 185).
The Buddhist Sanyasins settled down in Travancore in large numbers in former days,
opened Viharas in various places and preached the Buddhist Religion. They also devoted
a considerable portion of their time and energy to cure diseases. In the Taluk of Shertalla
in Travancore, there is the Thiruvizhai temple which must have been a Buddhist Vihara
once. Even to this day lunatics are treated with success in that temple.
The medicine administered is the juice of a certain herb which is grown profusely
int he neighbourhood of the temple.
There is another temple at Thakazhi in the Taluk of ambalapuzha dedicated so Sasta,
where lepers are successfully treated. The medicine administered to the patients is a medicated oil which contains among other ingredients choulamugra oil too. The prescription
of the oil is preserved in the temple; the prepared oil is administered to the patients who
undergo a course of treatment for a period according to the nature or intensity of the
disease. I have seen many patients cured by this course of treatment. This temple also,
like the thiruvizhai temple, might have been a Buddhistic Vihara where Buddhistic monks
carried on courses of treatment of which the preserved prescription may be relic.
The temples dedicated to Sasta are found everywhere in Kerala. In Sanskrit, Sasta is
only a synonym of Buddha and so these Sasta temples are really Buddha temples. When
Sasta was included in the category of Hindu gods, stories were also invented to account
for his birth and prowess. In Kerala, Sasta temples are very numerous and their existence
cannot be accounted for without giving due weight to their origin in Buddhist Viharas. In
the town of Trivandrum there are four very ancient Sasta temples in the important parts of
the town; these temples are almost equi-distant from one another and the names of the
particular localities in which these temples exist have rhythmic similarities of their own.
Manakkad, Kakkad, Taikad and Vazhuthakad are the four places where the Sasta temples
exist to the present day.
When the court poet Irayimman Thampi of Kerala-fame, who flourished int he beginning of the last century of the Malabar Era went to a Sasta temple of middle Travancore,
the people of the locality requested him to compose a stanza on Sasta.
The Stanza which he composed extempore contains the origin of the Hindu God
Sasta who in cour of years replaced the real Sasta- Buddha runs thus:""+i M

{i&| i B &*
E x Ii Sxixi
ib VMnExl**''
The curious ideas so lucidly expressed may be a little ludicrous but it is to be borne
in mind that the poetic idea could not be better expressed.
The Western Ghats from the eastern boundary of Kerala and it is significant that
there are many Sasta temples on the tops of the hills in different places. Sasta is considered the guardian Deity of Kerala. It is believed even to this day that foreigners who settle
down in Kerala without propitiating this Guardian Deity will eighter die of fever or fail to
attain any degree of prosperity in this coast. Tamil Brahmins from Tinnevelly and other
neighbouring districts who have settled down here undertake to propitiate Sasta at least
once every year in all places where they have pervaded. They have established 'matoms'
and purchased properties from which the income derived is utilised for the propitiation of
the Kerala Guardian Angel, Sasta. The inner meaning of the ceremony is now forgotten
even though the ceremony is observed with due piety and devotion.
According to the Vedic Hindu religion there was no worship of Gods in temples. The
Buddhists started temples or Viharas where they worshipped Buddha though this practice
was in contravention to the principles of Buddhism. The Buddhist Viharas were not mere
places of worship; they were mostly educational centres whence knowledge of all kinds
material and spiritual were given to the people in general and cures of all diseases were
effected gratis by the religious Buddha mendicants who never cared for pelf or power.
When Hindus subsequently organised their temples after the model of Buddha Viharas
they retained the character of educational centres were religion was taught to the select
few and elaborate ceremonies were conducted to attract people. They in course of years
became deteriorated and lost much of the original significance and importance owing to
exclusiveness on the part of certain classes. It is indisputable that modern Hindu temples
were modelled after Buddhist Viharas.
The Hindus of the Vedic days kept the sacrificial fire in their own homes where they
performed their religous rites. Vyasa himself bemoans the necessity of going to a temple
to worship God who is omnipresent according to the ture Vedantic principle.
""{ {Vi i vxx i E{i
iixSxiJM nEi x*
{i S xEi Mi kljnx
Ixi VMn iuEinj iEi**''
Of the three sins, the first is mental as it assings shape to the formless God; the
second is vocal for ascribing qualities to the indescribable and the third is physical of
circumscribing the omnipresent in sacred shrines and going there for purposes of worship.

The above stanza when condensed into a nut-shell reads thus:""itj Mi i i


vxx Si&{i i i*
iix E{i i i
I n! jv{vx**''
This prayer for forgiveness from Badarayana Vyasa, the author of Maha Bharata
clearly shows that the idea of temple worship is againist the very spirit of Hindu religion,
and moreover no mention of temple worship is made in the Samhitas. The incrustations on
Vedic Hindu religion consequent upon the close contact with other religions and timeworn deterioration were completely removed by the Mahatma Sage Dayananda, whose
worth and work have not been adequately appreciated hitherto.
When Buddhism was extirpated from Kerala, the Buddha Viharas were converted
into temples dedicated to Sasta, the new God cleverly introduced into the category of
divinity. The psychological difficulty of the people at the time of conversion was obviated by the name Sasta which according to them was Buddha but subsequently took a
different turn to connote the son of Harihara, wiping out entirely int his way the idea of
Buddha from the minds of the people of Kerala. Whatever may have been the original
intentions of the extirpators of Buddhism, Buddha still lives in Kerala in the name of
Sasta who is worshiped and adored by the Hindus with the true devotion.
The idea of renunciation inculcated in the minds of the people of Kerala by the
Buddha Sanyasins of old took such a deep-rooted hold on them that many men and women
of Kerala go about ass Sanyasins in search of the shadow in preference to the substance.
There are other permanent landmarks, the Buddhists have left behind on the shore of
Kerala which both time and religion will find it difficult to efface.
When Buddhism was as its zenith in Kerala, the Buddha Sanyasins undertook the
education of the intelligent classes of the people. Under the kind care and tutelage of the
Buddha sanyasins, the Nairs, among others attained a marvellous degree of scholarship
and acuteness in all branches of Indian sciences. They became religious teachers and
preachers and some attained fame as authors of religious and scientific subjects such as
Ayurveda and Jyothisha were carefully secreted by their followers as trasures of untold
wealth. Rasa Vaiseshika is a work of that class.
Bhadanta nagarjuna must have been a Buddha Sanyasin of Kerala educated and trained
by Buddhists. The word Bhadanta occurs in Varaha Mihira's Brihatjataka.
""x i xii
xxi|l+{n i*''
(+. 8 n. 21)
Here Bhadanta refers to Styacharya the famous astrologer and writer on that subject.

The word Bhadanta, however means,


""x |Ex nxi nxi&*''
a man possessing white shining teeth like the stars. The Buddha Sanyasins are forbidden to chew betel and hence the appropriateness of the appellation to them. Hindu
Sanyasins and others who do not chew betel are not known by that name as it is Mf
(Yogaroodha) which like {REV (lotus) does not mean anything more than the accepted
interpretation, though it is capable of connoting extending ideas. The accepted sense of
Bhadanta is thus a Buddha Sanyasin. This appellation Bhadanta is perhaps added to the
name Nagarjuna with a view to distinguish him from others who bore a similar or same
name. Naga is a common name assumed by Nairs of Kerala and some of the highly cultured gentlemen of the community have this name. The popularity of the name may or
may not be due to the fact that the Nairs of Malabar who were of Dravidian origin were
once worshippers of Nagas (serpents). The Nairs of Kerala went, in those ancient days, to
such remote educational centures as Vijayanagar, Cashmier, Kasi & c can be borne out.
The fact that the scholars of Cashmier and Kerala exchanged their original works for their
mutual edification cannot be disputed. Yudhistira Vijayam of Vasu Bhattathiri, Prakriya
Sarvaswom of Narayana Bhattathir & c were admired and taught in Cashmier, while works
like those of Kshamendra and Bhattoji Deekshita were appreciated by the scholars of
Kerala.
The works written by Buddhist scholars had a different fate from those composed by
Hindu scholars. The Buddhist Sanyasins, at the time of the revival of Hinduism, left the
place in a body with their works or they shared the same fate as their works. That is the
reason why the works of the Buddhist Sanyasins of Kerala never attained fame or their
authors remembered as scholars or poets of India. The great Buddhistic literature of the
world must have received important contributions from Kerala, but subsequent history of
the land of Kerala does not enable us to estimate its ture volume and worth.
There was more than one Nagarjuna in the field of scientific literature in India.
Bhadanta Nagarjuna is quite different from all of them as he seems ot be a Malayalee
Buddhist Sanyasi of exceptional scholarship in Sanskrit and Ayurveda which he practised with great success and fame.
The Commentator
It has been shown that the author of the aphorisms wrote them in accordance with
the rules which govern the composition of Sutras. The commentator has closely observed
the rules which govern the art of writing commentaries.
""jl {nn
C& jx&*
{nx S hxi

n n&**''
The commentary possesses all the elegance and charm of style suitable to such a
work of composition. The Sutras are clearly expounded with the aid of suitable illustrations. The depth and grace of the style of the commentator stands comparison with that of
Sankara, the famous commentator of Vedanta Sutrs. Just as the Sutras are written after the
model of Badarayana, the commentary does not fall short of the ideal of Sankara. That the
commentator was deeply read in Ayurveda and other Indian sciences is patent from the
number of quotations and the Sastric style which he wields with grace and ease. Quotations are given in the commentary from Charaka, Susruta, Bharadwaja Samhita, Urabhra
Samhitha, Nimi Samhita & c of which the last three are heard only in name. All the quotations given in the commentary from Charaka and Susruta could not possibly be found in
the printed editions of those books as they are incomplete and imperfect.
Ashtanga Samgraha and Ashtanga Hridaya are not referred to in the commentary
though they are most made use of in Kerala. No stanza found in those works alone is seen
in the commentary. Some of the quotations from Charaka and Susruta find places in
Vagbhata and Vridha Vaghbata; and such stanzas are quoted in the commentary. From
that it cannot be inferred that the commentator has made use of Vaghbata and Vridha
Vaghbata, for he never even once mentioned their names in the commentary.
From this evidence one or two conclusions must necessarily follow. Either the commentator lived before the age of Vaghbata or he did attach much importance to their works
as they were quite modern at that time. The two disciples Indu and Jajjata of Vaghbata
settled down in Kerala practiced and taught Ayurveda in the way in which they had been
trained by their famous preceptor. This traditional method of the study of Ashtanga Hridaya
accounts for its great popularity in Kerala. Till recently the famous works of Charaka,
Susruta & c were studied only by those scholars who possessed or cultivated and aptitude
for higher studies while the practical Kerala physicians of repute entirely depended upon
Ashtanga Hridaya and Samgraha for their inspiration and guidance. Besides the
commentries which are fortunately extent in Kerala on Ashtanga Hridaya by Indu and
Jajjata, there are as many as nine Sanskrit commentaties, which I have seen, on that famous work written by the Kerala Vaidyans of name and fame. In point of style, elegance,
power of exposition and lucidity every one of them must be pronounced to be superior to
Sarvanga Sundari of Arunadatta whom they have freely quoted in their works. The Kerala
text of Sarvanga Sudnari as seen in old manuscripts is quite different from the printed
editions of that work.
Since the two works in Ayurveda, Ashtanga Hridaya and Samgraha have been so
much adored and respected by the Kerala Vaidyans, the author of the commentary of
Rasa Vaiseshika who was himself a Malayalee as will be clear later on, could not have
taken exception to the general rule and ignored those two authors as mdoern if he had
lived after Vaghbata. My conclusion is that he was anterior to Vaghbata and it was hence

that he did not make mention of him in his commentary.


Narasimha is the commentator of Rasa Vaiseshika as seen from the colophon at the
end of the work.
""<i nxixMVx |Vi txp Ej
xEi {i*''
Nothing definitely is known about the commentaror. He says in one place.
""< innMh xMSh {E{ii*''
(See page 8)
From this statement it is clear that the commentator Narasimha was the disciple of
Naga Veeryacharya and that he himself was a commentator of some work about which no
mention is made anythere in the commentary. Whether this Naga Veeryacharya is himself
the author of Rasa Vaiseshika or not also cannot be established with certainty. The probability is that the Naga Veeryacharya referred to by the commentator as his preceptor and
Bhadanta Nagarjuna the author of Rasa Vaiseshika, are one and the same individual;
moreover the disciple will have greater convenience and consolation to write a comemntary
on the work of his preceptor who had personally explained the ture import and significance of the sutras of his own composition. Without such initiation it will be found absolutely difficult to write commentaries however clever and learned the commentator may
be on abstruse Sutras. The truth of the statement will be clear to any one who tries to
interpret the sutras without the help of the commentary. The traditional method is all in all
in such cases.
It will be seen than even the famous Sankara had to fall back upon the commentaries
of Upa Varsha whom he, howeer mentions, for the correct exposition of Vedanta Sutras.
Upa Varsha's commentary was probably based upon the traditional method of interpretation handed down from preceptor to disciple through ages of heredity. The credit of Sankara
in so far as the commentary is concerned lies in the lucid exposition of the Sutras in which
he was initiated by his preceptor and previous commentators. The originality of Sankara
can be estimated only after comparing his commentary with those written by the previous
scholars. Unfortunately no commentary of the work anterior to Sankara is now extant.
If Narasimha was not the first commentator of the Sutras he woudl have referred to
the previous commentators of the work. Since no mention is made of any commentator or
any commentary in the work it is to be concluded that Narasimha was the first commentator. When he says in the commentary of Sutra 1-112 for instance,
"+lxl hxi ESi*'
he does not seem to refer to any previous commentator. He simply made mention of
the opinion expressed by his collegues who were euqally proficient in the science of
Ayurveda. The use of the present tense in the above quotation does not warrant the con-

clusion of referring to previous commentators. Then it follows that the author of the Sutras
was his preceptor from whom he drew the inspiration and guidance for writing such a
learned commentary. And the author has acquitted himself creditably is seen from every
word of his commentary. It appears to me that the preceptor and his disciple were both
leading a life of combined seclusion and usefulness in a Vihara of Shertalla most probably at Thiruvidai.
In the commentary of the Sutra (III, 100) and elsewhere the commentator has used x,
z, x, & c. in numbering the groups. These symbols can be understood only when they are
fully explained. There are several methods of notation in Kerala recognised and made use
of by eminent writers of which 'Katapayadi' is more widely used than the one made use of
in this commentary. This one is known as 'Nannadi' which undoubtedly is more ancient
than all the others that are still in use. The Nannadi is mainly used in numbering the Kadjan
leave of manuscript grandhas. All old manuscripts that are still extant are seen numbered
in the above mentioned form of notation. They are also occasionally seen used in numbering small groups as in the present instances.
The 'Nannadi' form of notation is purely a Kerala convention and it is current only
among the people of Kerala. That system of notation is becoming obsolete as manuscript
granthas of the old type are seldom used by the modern generation. The key to the notation is contained in the Sutra given below.
x z x E Z O | p *
l {i j j U h \**
The various numbers that these alphabets represent are given below.
x = 1 = 6 l = 20 j = 70
z = 2 O = 7 = 30 U = 80
x = 3 | = 8 {i = 40 h = 90
G = 4 p = 9 = 50 \ = 100
Z = 5 = 10 j = 60
The notation is purely a convention as it is entirely devoid of any rhyme, reason or
arrangement.
This convention which took its origin in Kerala gradually become known to manuscript writers outside who also in course of years began to use it as it was then a more or
less recognised form of notation. This secret notation had its use in ancient days when
manuscript grandhas were the only form of records available. The leaves of important
and secret grandhas will be so disarranged as to baffle the attempts of persons who dip
into them without initiation. The man who knows the secret of the solution can easily
arrange the leaves for his own purpose and keep them in the disarranged condition as

before.
It is my experience that where the secret notation is made use of in numbering the
leaves they were found invariably disarranged. The Rasa Vaiseshika manuscript grantha
was an exception to this recognised practice.
Nannadi form of notation made use of in the commentary clearly proves that the
commentator was a Malayalee most probably a native of Shertalla where he lived and
wrote the commentary.
The name Narasimha does seem to imply anything more than 'a lion among men'. In
his case it was ture as he was a sound sanskrit scholar well-versed in all the Indian Sciences especially in Vyakarana (Grammar) Tarka (Logic) and Ayurveda (Medicine). The
Panini Sutras which he has quoted in the commentary, the logicians' argumentative style
and thorough grasp of Ayurveds evidenced by his lucid exposition and wide range of
quotations bear witness to the truth of the above statement.
It is seen from his reference to Sree Sukta and other Vedic mantras that he had respect for Hindu Scriptures and Ceremonies. When ne enumerates the various meanings of
the negative prefix he states.
"l +i{Vx+ <i*'
(See page 3)
as an illustration where the use of the word Vihara which he unconsciously uses
clearly shows the creed to which the writer belongs. A Hindu would have only used the
world + (Asrama) in place of the Buddhistic (Vihara). The commentator has not
invoked the blessings of any Hindu God as is generally done by Hindus, in the introductory stanzas. They in this case, more or less indicate the Buddhistic trend of thought. The
cumulative effect of all these evidences goes to prove that Narasimha was a follower of
Budhha.
In citing the oppositions of conditions in the cae of a typical patient, the commentator has unwittingly made use of the expressions "nix{&' (page 61). This cannot be
construed as a mere imaginary statement, for deep-rooted ideas under certain conditions
assert themselves in spite of everything. The tract of land where the commentator was
living must have had the characteristic features he has so unconsciously described. The
Shertalla Taluk were the author is supposed to have flourished is a typical Anoopa Desa
of which the characteristic features he could not possibly get rid of from his mind, at least
in an unconscious asseveration of typical examples.
The Date
Narasimha has made mention of Subandhu and his famous work Vasavadatta in the
commentary.
""lxj{ nk xvx rnxx S i

nkSi =nxSi <i*''


(See page 4)
According to Prof. Macdonell, Subandhu belonged to the early part of the 7th century A.D. And so Narasimha who has referred to the work of Subandhu cannot be considered to belong to an earlier period than the 7th century. Vagbhata, the author of Ashtanga
Hridaya, is supposed to have flourished during the 10th century A.D. Since Narasimha
has not quoted from Ashtanga Samgraha or Ashtanga Hridaya the two most popular works
in Kerala his period must be earlier than that of Vagbhata. So it may be safely inferred that
Narasimha flourished between the 7th century and the 10th century A.D.
Narasimha wrote his commentary when Buddhism was flourishing in Kerala. Sankara
the powerful exponent of Vedanta philosophy extirpated Buddhism and re-established
Hinduism with a vengeance. His period which is indisputable is the early aprt of the 9th
century.
The Ahargana "+SMt' which, according to the 'Katapayadi' system of notation
prevalent in Kerla, denotes the 1434160th day from the beginning of Kali Era is considered to be an important date in the life history of Sankara who had attained at that time
such a high degree of recognition and importance that his words were accepted as incontrovertible authority by all classes of people.
Vasavadatta of Subandhu had great influence over the people of Kerala. Many of
the socio-religious institutions of the people of Kerala owe their origin to this famous
work. This subject has been thoroughly discussed in the introduction to 'Bhasha Ramayana
Champu' No. 17 of the Sri Mulam Malayalam Series published by me.
I may here repeat that the scholars of Kerala had inter-course with the literary men
of Upper India and so the work of Vasava atta as soon as it was written must have gained
celebrity and popularity in Kerala. It is on account of the fame of this work that Narasimha
referred to it in his commentary in preference to the works of Kalidasa and other poets
and Puranic stories in general. From these arguments it follows that Narasimha might
have been a contemporary of Subandhu or at the most a little after his period. And Subandhu
was prior to Sankara is indisputatble. So the probable period of Narasimha's existences
can be fixed in the 8th century A.D. If all the arguments advanced supra be taken up and
carefully considered the period of Narasimha can be fixed with more accuracy at 630-730
A.D. If Subandhu's period is fixed, as some scholars have done, to be later than the first
part of the 7th century and earlier than the middle of the 8th century, then also the period
of Narasimha fixed above does not require any alteration.
If however Bhadanta Nagarjuna, the author of the Sutras, was the preceptor of
Narasimha then he may be considered to belong to the 7th century A.D. If Bhadanta
Nagarjuna is identical with the famous Naarjuna, the Budhist Chemist which is not very
likely, then the period of the author is somewhere near the 2nd century A.D. If the author

is any other than the redactor of Susruta and the preceptor of Narasimha then the period
of his existence was between the 2nd century and the 7th century A.D.
are he only possible conclusions that can be drawn from the internal evidence at
our disposal.
The manstly worn out and the characters are hardly legible in most places. The manuscript is 151/4" long and 13/4" wide containing 105 palm leaves which are not numbered
with the symbolical notation referred to above. The writer was not perhaps aware of such
a mode of notation. Eash leaf contains 8-9 lines and each line is made up of practically
50-60 characters. The grantha is written in malayalam character with such peculiar formations as were common in the writings of olden days. The first eight leaves contain the
Sutras alone. The 9th leaf is devoted to matters irrelevant to or unconnected with the
subject. The Sutra and Bhasya are on written pages 10-105.
The Manuscript grantha was obtained from Brahmasri Narayanan Parameswaran
Moosad, the senior Member of the Cheerataman Illam (family) of Olassa in the Kottayam
Taluk. This Illom is one of the Ashta Vaidya families of Kerala all of which are famous for
their successful traditonal methods of treatment according to Ashtanga hridaya. The original
family house of this Ashta Vaidya was at Shertalla whence it was shifted nearly a century
ago to its present abode at Olassa owing to the ocllision of interests which this family had
with that of Vellod Moosad, an equally famous and important Ashta Vaidya family of the
same locality.
Rasa Vaiseshika was an old collection of the Cheerataan Illom in those good old
days when it was at Shertalla. This manuscript, once made use of by the members of that
family with advantage, was of late practically discarded as old and unintelligible. The
fact that this manuscript-the only one of its kind-was obtained from an ancient Ashta
Vaidya family which had its abode for centuries in the Shertalla Taluk where even now
the family possesses extensive properties contributes additional weight to the argument
that both the author and the commentator of Rasa Vaiseshika lived and wrote at Thiruvidai
Vihara (now temple) - a Buddhistic centre of ancient glory and importance in the same
Taluk.
The manuscript had been deciphered with great difficulty and the clerical mistakes
and omissions which were abundant, were all corrected and filled up as far as possible
before publication. The ravages of time proved a great obstacle in many places but the
difficulties have been practically overcome by reference to the context and in comparison with the standard works on Ayurveda both published and unpublished.
My attempts to secure a second copy of the manuscript proved futile. I had therefore
to base this publication entirely on one manuscript the nature of which has been fully
described Supra. The usefulness of the work alone induced me to udnertake this arduous
task which was beset with difficulties from the very commencement. Rasa Vaiseshika is

now published for the first time. It is hoped that this publication will be of great use to
scholars and students. To those students who study for Higher diplomas in Ayurveda this
will be a suitable text book wherein the fundamental principles are thoroughly discussed
with conspicuous ability.
All glory to Her Most Gracious Highness Sri Vanchi Setu Lekshmi Bahi, the maha
Rani Regent of Travancore, under whose benevolent administration of prosperity and
universal contentment the series known as "The Sree Vanchi Setu Lakshmi Series" has
been started solely for the publication of Ayurveda and Jyothisha manuscripts which are
the most eloquent testimony of the keen interest the Malayaless took in the advancement
of these two sciences as evidenced by the many valuable original contributions they have
made for the edification of Bharata Varsha.
K. Sankara Menon
Trivandurm
14th April 1928.

** & **
nxixMVx Ei
Ej
(xEi{i)
|Ykn xE jvM
C x vMxi i {I{n*
* ++++++++++++++ nn{nlikn SI& { x**
rxixixSilMx i liSxM
iCixE{\Sl{n HlniE*
|il nxOE xnix n
in {Iil Eli**
+li +Mj J& ** 1 **
<in J inC* +jln+
vE p]&* EvEi* +M jJxvEi* +M j
J <ixxl& E x i* i B* il{ tiil SEx ]Ei* i |Ex{v
ix {x& |n{& E tii* il{ii tiEx vi* +xC-zvxki inltiEi Si
x EnSi {lMlxi& <i*

* "iSUj nEvn xMVx& |' <i\Vix {`x ii{n+ {h&*

=H -

""={Mx{ix Ex i&*
x {oi+l+i tiEixzv**
{iRxiv Ci|REi&*
SUn Vxi Sn|t& Exni**''
<i* +j{M jJx tii* +l {|Ei{IhiEi* {|Ei j M iixj
lVY i&* ixilHi* B kE|Vx{ tii i l|Exi* i
Sj jlxx{{kSxi ii{ Sx, ln x S kEi* +j-En kEi* +]RMn
E, +Mj J <ihHii ixj{nlO\S* +l i& ESEi&*
xnx SEii |vx{I* l ""xSx& n xi `Mx&*
t{REVx E{n{Oi**''
<i* |vxi {& RM{ ESEi {{z xxnxnMvxi*
xxnxxSxl{xxxxE|vx ESEii i * +i& n+{ il Gn
+vEilnx & Gi <i* {|Ei{Ih{I il, inlMh{i|Exli* +Mji*
+Mxk jMj* Vii M& j pii* E& {x M <i* +l] n&*
=H ""E vi |EiSi*''
<i* +l{ i rI vi VSi <i* x M& +M& +M +M* B M
{E{x +M Mj i* ij E n& i* iIhvxx& i* +l
Ihi i* +iini &* inj x\+l+xl |i{ti* + S |iv& {il ii* El""|iv S k, +xi, o+{ S*
Ei{l {I S{ x\ i**''
<i* i|iv l - +&, ix& k |ivi* +xi +h <i "Vi|hx' (2-5-6)
<i S* o +h+lIj+i* ho i Ijo i* iuni Mi* Ei{j
<i* <nl +h M& +xn Exi* l +i{Vx+ <i* {I +{hii S* +j
in {I p]&* M{I +M liil&, +xli* MjMi*
+Mi Eli ""+MV& vxix*
nxi {xv n&J x**''
<i* +j{S& vxix ii* +l xii+xxi Ehvx* +M n ix
x n& J xii <i* +xi{ki& i ji <i j* +M i M ji <i* ii
i (? ) J <i n&* +jRv p]&* i Ji ini* "+n uS' (1-259) <i Sx ** 1 **
BMjJx |iY i jvEhix ix lkik ]{nl Si i
lk EvEii SivvEiM ** 2 **

<i* Si B vSiv bM hi* El i <i* +M iIhvxxiix Si +M


k + vE ix* + l k q &* + M n ix J x M h n
|kin H{Si{nvi{Sk* lxj{ nk xvx rn xx S i nkSi
=nxSi <i (?)* Bj{M lk <i i* +l +Mxk lkMi iri i*
l J x& J E +Mi <i* B i lk vxi Si] hr-k El vxi* pn
vxi* ij E{nlr ki Si* x* xntkii, |Hi* k x iH
vxx`x |M{k* =H ""{CV |iEh () i
ix Szx Sx (i)*
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i Vi x& J**''
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n v {xi**''
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x {nlx n{x Gi E{Jx* + S ""x vx x{ix&*
E{nMvi xi xii&**''
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oSUEl{I* E+ oSUE x* C{{inx&* =kj l{ISi* +M
vnSi]{iIh* +x{SH ""itM S{Hx Ih i*
vx ii Si]{i&**'' <i*
Bnilv Siv vi* +zi{E{il r lSM& |ni* +
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p MhS &
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|kinMjxnxM xi (i? i) HS {E{&* +l{ "pnMh+x'ikj
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ElxMH& v+{ i <i H Ci* ESnMvx l{ Sivxl {E{xi
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ii& |i iivx{Vxx Ih& M i{ti <i* ij Si]{zvv ii* +jMS ti
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nM|E S {&*
i lk S i xh
Mi S MH**''
<i* +iii* Exi x {Eix x |hi* Eli* E B l HMl >v
n H xi* x xi* oSUE B J l B xi <i* inMv n Hn \Sn
Bt& {E{& x ** 2 **
jEh ii lk+{Eix{vx* +ik ExvEixij -

ilxM ** 3 **
<i* ili Si]ini* Enin & J{Ei xjM nx, ii|iMiM nn iii
i* +xM xM Ih iivx Si Si]xM +ik+vEi ni* ijxM v&*
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Mxj {lM i El M& ri* MJxj n&J vi {Mi i* =H ""n&J vx + nV i
ii{i{ xxn {M*''
<i* i&SS n&J innEhbn+xzii Ih v|RE <i* =HxMIh uvxIh Ih Si* xin{i&* i {{ (? ) hi* +{S,
""n]E i xIh*
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M ii |H vx in l V*
xi{innnExEivE&**''
<i +xxiE* iivx iiilx I{i& |Y{v& =ixpl{M& {hSi jv* ij
|Y{v xxMxix S* =ixpl{M& h* {h& vxi* ii Si]x{i&*
Elx{i& i* El i Ih I& i* +l{ v{]x v{Ih El ,
{ii |Vxn* vii i x {in&* =H ""vlEIhM k*
Mi{i& Vi **''
<i ** 3 **
B li-kE n I{hCi nnMxM& vx ixj |Eh Ol pMh{EEhx ** 4 **
<i* +xM xM & likvEii* +i BxiEi* +xl lik Sn |i
iIi* ph S S MhS h S >vMnx {E (?) S E S xn Bix
Eh xi +l&* Bi B pn hkj ii Ixi <i x\ Gxi**
B ] {nl pn xxixH rEi Ehni{kx
xxk ElEni Si Rli & ** 5 **
<i* BEn pn i {I* =M xM Eli{ti <i +l&, rini|&* ij
|M& xEEhVxiM xM , {{v i, ihi* +l zEhVxi +M xM zEhii,
+i* +xl |M& - x {{rMxMvx pnMh& BEii, |E()i* Bx
ir xx +-Rli +ii* Rl|M{I z B pnMh <iH
i* Rlkiz{iu El |Mnzv |ix |M Mi, x{i{Mh SECii*
El i xEij Gxil xMii, ij Ezi x{I S Mi* t{j{ nxvn
Mi* Eli* Mi &, li &* E* pni Mi* p (v? n) x |Mvxii*
Rli& |M <il{Iin Mi* +l{ S i "|Einxx{I |kl' i*

+j |M& - {{rM xM Eh pn, Rl|M{Iii, xCEEi {h{h&


** 8 **
+xn{ ixivi nSS ** 6 **
<i* ElEni Sn, pnx nni +l&* +xini* Sni {H i SSxi*
pnx n& {xuv& +i& EiS* ij in&* Mnl {\SiEi i{
MxEpEIhin &* +Mn {x& {l{|vx in +&* Eni
xMVxx, +Mn lVxx* +l x nh nh E, n]x +l{xMnE*
B inix nx Sn& EnS p]&* +xx{ ix BEin pnxEhiH i
Eiri vi i* +j ESn nqin C x Hi* Ei <i {h ix rin
pnn* Mnph S Minx{I |MnMvxx xi,
""nMx i V i Gi x*
S{ Mx Vi E{i**''
<i Sxni* i <n |]& - E |Mn i, vi, Mii {ii, +{ Vxi, Cnxi
Si* n Hn (i), +i pnMi &* pnHx{I |MnMhn |k& i*
il& Ei& RM i{bxM E|Mh {bi& &* ijii* i""nMi i x i EnSx*
E |Mi i i Ei{{**''
<i* tx H ii|VxxiCix Vx |M&* "nMx i V' i{
Cl& xMExMi{ |MnMii, il |Eii& BMii V{
l|Hxi i ii* n ii|Exl |Mii{ SiuCi x (E\Sx?) E\Sni i*
+l nni (?) +l +MxMnn zIhi* B Eni Ehn+x&* izExi
inpnE vxi* +j - Rl|MIhx ix ii E{nl|vx h S in{Ii
|vi i* E{nl C|Hi BlE <i* =Si* +j E{nl x x n&* |M x
pnx Ehil{h |iE i&, ii|i EE Si +i &* +l{ Ginv
S iSxi |i iEEh in ti (x i?) xEil&* +EEii ** 6 **
<nx Rl|M& E Ihzi |E i kMx x xvO h n E vE
En]z{ilxvlxv{i
GGjVxM |ixM |i{ir pMh{EEhx{I |kl MI
E ** 7 **
|Eiin* Bix |Einx E{xxxI |kl|k&* Bix MI |k&
C|k&* Ex |k&* Eh* t, El Eh |ixx in EIi* +I x {I*
i Eh& |{i|iviM{n|Ex |ii <i x n&* |k& |M&, {H&* MIi*
l|ri, ilil&* |EiS S SIi* Sl &* |Einvx SEix`x
C|M&* vxx`x l|M&* B B C {hbl& <nx+l hi* |Eix
Vxhxix MHxi EhpE Vxi xEh n li&* ikj Sii

x {\Si* i (? +) I SEi* i|Eiir Ei* B i{* xMi |iSUiin


(?) +{x{{Sh Ei{i |Ein&, invx v Vxii* Bx{IhI|Vx
l S* ij x {h&* S jv&* { v+{Si* {ki&
lJni|k xi* =H "" |vi v {k S*
+xi |vi iSS I Ei**''
<i* iknl M{ i B ikq |i* l E Mnv {Sn& RMx
|l Vxi* Ji{iiEERMiIh|n& {kEh v * E{xiln
iRMxxi* iix ikqr |k& E* <iv l* x viE{VVxi
S] l* ii E n vixii , +lxi, il * vixii , i& Gvi
|n&* l { hb&, il +V& G Mi* in * i E l* G{x
{i lxxi InxSS* =H ""tE I t& j&*''
<i* +l{
""n n j (&? ) E lx Si*
+xxi |{i h |ni&**''
<i* +i BH ix - ""nExix i { iVii JVin iSi jrxin''i*
iirv& {& - n x v <i* i lx |M&* l n u G v v
i ii* +xl l x n viRPiS] xpl* in{ jv lEvn i*
ij{ {i |M&* ki hi S* ij ii iIhG|M&, +xx {Vxi E*
ii+xlx&* +zx xCExii& > {SxEl& i x {hbEi&* Siv& iIh xn <i* Bi & &, B lxZ&* j nni&* B i El |EiIh
|EixnZi', iIhMxi {k|EiMxi i|Ei{i <i* ij{SE+l |M& n
&, E\Si vi* xnxxn +{M ii* JnE& {SE+zMi Sxi jh{ {h
xIh{vS* Eli,
""lj{i HSS ofMji*
+VrS i +x&**''
<i* Bix Ihx z{xi, J{M Mx i* Mx& Eh{ n*
=H ""ix x& h xn B S*
{kx S il iIh& n& il**''
<i* hMxx Ihx v{h* l
""+SE& |i H{E I&*
UnSiS xn+Mx xi **
M i S I S xMvz i&**
H {Si I| x S M E{i**
ix ti iIh i`h**''

<i*
""EnSi {Si H EnSz {Si*
i VxnMx Mi**''
<i* ij MIh x iIh i, xn+{, itMi* +xl l* {i{xx v&
ixj& Ih H&* +xxv& {Sni{z& iqxkxxk * =H ""{ili v{pxi{pnv P P (?)'' <i * +xj{ ""ESi |E E v& ESnx Ih*
ESi {ili v {SVVi ={p&**''
<i* +j Huixxv|EhnMxi* +jx (? xv) vx SEi,
vxxxv E +xlx* Oh x,
""+Mxl`xz Ohn Oh i''
<i* S jv - u nh vi* ij C|M& xx vx S ikvM{v S jS
|M&* +xlx* n& {x& {l* S jv& = +x{ VRM& vh <i* ij VRM x&
{kx|&?, +x{ Ex|& vh ]S xi* i ln |M& {i* E xnvxvx
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ti <i* BxxM|iIv i +x {I |Ei B n <iCi Vi* +xl C
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B iq|Ei{I+nn{xCii, i{ nk niSUi i,
ix ii|EiiSi <i ExSn ui{Iix i=SUhi Si ix{{k& ** 9 **
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|Ei vn, VnnVxEni ** 9 **
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<i* =SU i ES ii* Sni Si* +iM|rii i
""i rI vij VSi*''
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=SUxk E i E nii + |EiS& i E ** 11 **
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E x |Eiixx Milii* nSU i n vi, B v&, |Ei& ni n
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B |iE]|Ei|i Einx jz{i |iv |nz z{iCS& SUr ** 13 **
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B iqki |Ei{I n|Ei{IS xr& ** 13 **
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<i*
nM i |EiIh{ v oxi <iH, inMn Mh E&
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i E& |Eii* +j MhiE& |EiYxx xxEVxiSUYxiVin i,
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r, n xx |Eii xi |iYxiE&* =SU |Eii inM ti - "{kivEi
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|ni&* i vx |EiIh{Mn { i E |Eii {&* Eni*
+i|iYinSUxni ** 14 **
Bx Ci |iYi E& |Ei i* +i B t Cn x nSUxnxVinx
|Eii x{iiH + x {xxEi |iSUix nh ili Vi& ** 15 **
<i* Vn& |EiIhEh |nxi |Einnvl SHii* <i Mh
E&* {x&nx {|x {i* i{SUEi{Mii xEi|iSUixvEx nh
inx* il ii, nii ili& i{z&* Vi& Ehin VxknSUin nnili x
xxExki* Bix Vn xr&* +j El Ehiv]x nSU& ii* n i
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Ghi xMSUxiiiz E x j* +l i i - ESnh{h n& j {H& xi, i
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* +& Ei il&*

ij {l x n iiiE inxvCx ii* inx inS UEi |Eii*


BSUix nh iRMiS E& il |Eii{txi <i* B x& ** 15 **
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<i* |EiYi E iM J i* l Ii{{n tx +M Ji, il {i*
** 23 **
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i {zin, +xMiinil&, Ii{{ni* Ii{{nxM vEi o]i Sn, x* ii|in xkini*
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=SU i n n i in i* ii |i H * +xo in i <i =SU i n n i in i*
xxEVxiSUinit|i, +x |ir i&, EhVxiinnSU* txnSUni,
invxxxi o]x <i ** 27 **
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<i* B ii Mh E |Eii {E{x <i* z{iC{i{n& {ril&*


El ri, Mh E& xii ** 28 **
B {Hn |n E& |Eii vi inh + inE, |Eix E& ** 29 **
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inl +xlVxi B E <i EEi x i |Ein |Eiixi EiiuE& |Ei&
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|Eix x Vi i Mi&**''
<i* BMv& ** 19 **
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<i* in iin i j Bn { p ] &* & { x i H i * x O i n i, B
xxSUi|Ein vxEi+{ i iH i* B i i iuio]xi M i{M
MhE|Ei{I +i&* inMi +l&, iniii ix iii |Einhi, Ei
ix ii |Ei |Einh |Eilil&* x E& E x Eii ** 20 **
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** 21 **
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iniii ** 22 **
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iniini ixExiEix]|RMJx ix ** 24 **i E x Exii Si n E|RM& i ** 25 **


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**
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nh i , x Ir* i l v x xi* +MkE n& |Si i
|E{i ix vi x {n|RM <i ** 26 **
=SUi n & |Eii |iYn x iSUi n vVxE uiSU{Mi |EiSU&
{iH ii |nxl |EiiHSU{SnxSU& |Ei& ** 27 **
<i* |EiiHi |EiSUiHxSU{SSxn +xSU& =SU& |Ei& |Ein
i ** 27 **
BSU |ir E |Ei B iii + El |Eii Sn i ** 28 **
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ix{{ivii** JirnSi =SUi+{ S|E{i x EE& z{iE S x E\Sn vi i ** 30 **
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n&JIhij{xi <i* inxl hi* {H x* n& |EiSUin vVxEnni
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<i x {{{IEiSU <i +l&**

<nx& |Ei& Ei n <iH + {i ni& {i Mhi& ** 31 **


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iiH ni* + Sj ""|Ei& Eh {i{k& E B S*
u {I |ir nilO&**''
<i ** 31 **
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xMv& i M&, {k Ih vi* B {{v zE& Ei <i* +j |M& - x z{ixi
i{kh&, {{vn, +xEi ** 32 **
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i ilh Ei i ** 33 **
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EhEni{ti <i li ni{ti Eiii{k|RMni* xk{I +& xii Sxn
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z{i v{SUSxi j z{iEi V lSUi n |iEii* +{ i&

vhi ]E& ** 36 **
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<i* + iui& z{i nn{M{I vh vxl* =H Eli* x z{i nn&*
n nn& n, i& |niS lxIi* l h nn i i& lx, v h&
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|S|E{E S ** 38 **
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<i ** 38 **
B z{i |ir iivxlSi kVi Eh v& |iH& ** 39 **
<i* < in uv {Il{x* {Hnuh Ei {Si {Ivx , {Ivx Ei
SnHnrh i* +jHnrh Gi* kVi Jn&JiEii {{rx* i E
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<i* ix Eh E x pnx Ehi& Eh Mh n h v & |iH <i* ix
S {{rx* & i P& xiiMi&, +Mxh PvMi&, {l E`x M SvMii, +{i
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n& Viinn Px**''


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n] <xi S VRM**''
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<i* BE nSU i{ z{iIh EnxJ ni z{i B* z{i


uv& - z{i z{i <i ** 48 **
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i k lk ixx, xxil&* xx lxxn nhi ** 50 **
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E n <i n { E{ Ehnnini i, ii Eh|n B E ii <i* l ixiv&
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**
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iSS MiSS i|E{xi*
iHx i i ` {SUx S EE**
in hiSS CE ixOi*
Eh i ` vS Mhv**]]
<i* ** 128 **
E\Sxi, ={nnj& {H& ={nn{nnxxi ** 128 **
<i* i MhxMv iP <in{n&* +{niIh+ { n Mi <i* +xx {i* **
129 **
<nx |vxiE ** 130 **
|vxn ph ** 130 **
(?)
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in |vxiE, xh {iVxii* ** 131 **
E\Sxi ix EEhi ** 132 **
ix h E{i i Ehi vxi, "" Ei G'' i Sxi ** 132 **
E\S +Sxiii ** 133 **
+{IiSUxx |Eh ii, in Mhn i Sxii x Ci <i* l
+xivxnSxiii |vx h& ** 133 **
E\Sxi n|iPii ** 134 **
n I{Sn h |ixi, x ni IQxvx oxi <i * =H ""Vxi lh M{Ih&*
Vxi Oiui v iEM**''
<i * 134 **
E\Sxi |iPii ** 135 **

lVRMiE h |ixi* ""ix EEhn'' ixx r xx + (?) il{


rnxlx{nl <i x n& ** 135 **
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B S |iPinil&* ii nxnvx E{ p] ""ix nxn{i{iEihx S*''
<ini ** 136 **
E\S iMh i ** 137 **
i iMh oi, iH& i nP& {Sxn& E` Vi, io& E]RM& xnvi
{Ci* B nxn pMh]i |vxi* iv`xj J pn <i Vx& **
137 **
Exi Mi izk& ** 138 **
pnx M i iknpnH{i Cixii{ti* in ]lxiE ii
Yi* l vPiivi& MVVxhJxxvxnE {i o]i ** 138 **
E\S nxSSninx Eh ** 138 **
+nix Eh oxi Eix* l-E xExvx ix {n Vxi,
{xii`xiin& ** 139 **
+MSS ** 140 **
jnnni* l ""i& El ph+ V n&*''
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<nx {E (?) |vx |iE i ** 141 **
{EnMh iIhMxx x nEvE{E& ** 141 **
izkii |xvx& ** 142 **
n h |xvx izk E {Exhvx n & | xi* +E{Cx r MSUxii*
ii ini& vxn {E& |vx* rr|xi& ii|vx o]* l - =i{k|Eh
jMh |vxi ** 142 **
E\S vi{ni ** 143 **
vix{S ={n&* {Hx Eiz r* ij vi{k|x|i* +j |in l
viri ** 143 **
E\S {E{Iini | {EnMh S Mhi{ni ** 144 **
{Ei iIhMxx x nEi ** 144 **
{EMh Mhi{ ni ** 145 **
{l{i{E i vEini ** 145 **
E\S -

j|hi ** 146 **
""Vh+xi& E ji j i*
ln ii xi iixhi**''
<i* {EnMh <inx jh Cx{M+l vx& ** 146 **
Exiin SEii ** 147 **
i {E i B SEi x i* +Mxx {Cxvx EEh xii ** 147 **
E\Sxi +M|Vxinn M{E in{v& ** 148 **
i ixj |VxiM vxi {E& |vx* El, M {E i iSSM ii **
148 **
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<i* SEn |n o]& ij Ohx n& {Mi&* n|E{ni
+l& ** 149 **
xOi ** 150 **
iin{xx Mil ** 150 **
E{nl |vx vi ** 151 **
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<i pnx {nlx l i \Vxi |Exi* Ei pnx|Vxx{hlx xlx
E Exi* ii|M& EYi& `& {nl& |vx&* l xihl\Vxn vx i ] <i
** 151, 152 **
E\Sxi inxO iniSS{Pi ** 153 **
(x?) i Eh+xO& inxO& ix i {nil&* kni pnx Eh {z i
Skni {Hl <i Sn* B j ili|M& |Mxi |H <i Y&* BEx |M
ui& |Mni ** 153 **
E\Sxi +lxiEii ** 154 **
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E\Sxi inl{Oi ** 155 **
h ijMi ** 156 **
jli ** 157 **
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i CSniEi ** 159 **
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ix Eh ={Si n Sxn i* <i pnx* x p, Sx <in* Bi

& Ehk&, |+x {nl <i Eh& |vx vi ** 162 **


B hh {nlxn|vxi l S |RMx () ili{I|nxl x Hvhn |vxn xi, SEi pn i ** 163 **
<n |vx SEiivh x H, BExihHil& ** 63 **
E i l |vx ** 164 **
l |vx i* h{ |vxx* E& {x <i* i{hH&
v`xn p |vx S ** 164 **
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+xMni* pnx b{ x {lMix* j p ij nS* j E ij pnx S <i*
{{xOESi SEi&* l (? ) |Vx pvxxO Ei, Mh Sn,
i H|Exn, {E& {hi* E MvEi* B b{ {nl Ii& |vxx liS
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nx {nlx ni in p ** 166 **
Ihn& ** 167 **
VxpOin* Ihn hh xIh* n xIh, El |iIYx <i*
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Ih Mh& ** 168 **
Eh z z Ih i Ih Mh&* <njH i - h {\Sx
{nlnxEIhv ti* l nnxi pnx itOvS* nx
EIhv i i* {ES {hIhv i&* MhxEIhv xi* l ihn&
{xxp O&* i xMvI SIOi {xxpOi +v x MSUxi Mh&* n EIhv
x MSUxi, ikn ii* EhIhi Ihi* Si li jh SxixESxi*
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vVxxn* v o] Yi >vMEi{ ili* **169 **
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{h+lxi&, Viil&* B nx{ {Ei Vi ** 170 **
GIh E ** 171 **
+j Ei nG* i Ih{h l{x +G* xi nG* i&
xx nx xniqvxtG, ilVi n Gi* itl-+nx {E& n G*
i BnEvihbvxnP]]x{h{ixn& G& +ii\Vxi
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ti* ii{ Eh{hHi ** 171 **


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viE + pxn Mh xiOhi ** 1 **
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pn ESi G SiI{hnE**''
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** 1 **
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<i* l Mxv& {{nx& {{ iS{ Mi* iEki zn ki* +xx n {{{i
+xx Mxv <i iEki* n pxn Mh&* iSxj Mh|nn Mi B MxvniH
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V vh ** 3 **

+ S{ i&` Sxp pOEi ** 4 **


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{n Mh <i, Vx+xn p Mh <i* +j |M& - pxn Mh&, Jnn, j Jn&
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Jnni iS nz Jn& n{I& ** 6 **
<i* +xlxii+{ Jn o] n{I* l il{niSiRMx BE xi*
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iS{hl xiz x xMhx{vMhx xRMi ** 7 **
<i* xRMx xV{xi - < ix& < l& < +& <& {k&* B Mh x C pn
xV |ni* in\V+ o]xi <i* +jinH i +xMki i Jn ni i
H <i* B i xMk ni ii S& {i ii* B pxi vii
xxi ESi B{r, o]xii ** 8 **
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<i* nn {{i z (+) {xExiEOin zHiSS Vx x{xi BEzv*
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8 **
<nx Mxvni vo]xiri nz MxvniEniH Mxv ** 9 **
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{x uv {i-<xp ij Mi Mn, Mxv <xpzEMSUni* = j x H*
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in i liEi xii* inx Mxv{v {{ x |h& \Sxi QhxpM{Mi


<i {& ** 9 **
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xMiin Mxvi* MxvEn Mi Mxv& li <i Sni-+xin Mh+x, ix Cil&*
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<i* Eh i Ehi* +x& + + xii ix& +&
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invxlxi* EMhx Ep Mhx, l ph pxixi <i* ixip & H & {]p i*
J Eh ixi i i, ixiv ii* < ixi {] <i ij MhS Mhxixi
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& i, EhMh B +{i* B xi* inviGzi Mh xi <i
Vx& ** 11 **
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Eh n&, {] <i iiE, ixii x lIE{EInE{]]ixi{Iii* {]i x
x{iHnn B n xi ixiC {]Ci* in ji xn S xi, =j Cii
i ExnxnRJEnn{In{I xi Si, xi Mhn * pn * < Eh
Mxi Mhnpnx x |ni* |RMMi |nvnx |EixMSUii ** 12 **
IinOh {{ ** 13 **
<i* n {{i {{ {i&, {{ Jhbi Ez Mi <i* {{i Mxv t{v&, i
{{i, invin Mxvi* inMxv x Mi, {{n{Gxiiii, ini{ni ** 13 **
B {{IEh |Gxi& z {Ohxniih{hb ** 14 **
<i* {{n{M (i) { x Mi, +xniin +{]in* & {]x B Mi* l
h{hb |i Mi {]x, x {, iun{i* +j ih{hb { |i (x?
x) pixix {hiizOh{i* +j El zVix Mxvx { <i* xj+|i&*
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B Mxvni o]xi+rix vi&* <nx ] Ehnikn JxEn Oh n +i ` ** 15 **
<i* BEujn& J* x Vi&* Mitx|krVxE xi hbJhbnx|kr
Mi{h ni* EiI{hn {\Sv* =iI{hI{hE\Sx |h Mxi Ehi ** 15 **

Bi Jn& `xp inOE+{ Mxi* iun p{ MhOExpMiij p|iY ixj p ** 16 **


<i* < p|iY x MhiHpn, i* ixjxx{I p ni* +j|& Jnx Mhx x ixjh Mxi* {p ix ix Mxi* l J Jx SI Mi,
x nx, E Six& +vh* iiH - ""J|hx MMx {i E
{SSIh''i* iSUnni ixjh Mxi* ** 16 **
+Si Mh|iY{ ixj Mh& ** 17 **
<i* Mh|iY x Mhn pn* i{ Mhx ixj{Mxi i* inx MhYix
nnxxx{I Oh |{xi* n i xi +j{ xii|& ** 17 **
B { {I& Ei& <nx {Ivxli i ={nxi +xn {nn ** 18 **
<i* +xnp Mh&, {ni* {n x ` {n&* xxx {n <i* ix ix
{n xiixv&* nnk M& Ynk Mi* nnkSx MSx <i* +j{i {n& ]vE &, =i{ Mxv <i* ]vE+{ nx&, Mxvni{ Sxn <i* Bi i
EixhShH <i l i Gxi, x lMi ** 18 **
+xn pi xn +
j oi* pi Mhii j xn ijxi o], l Miiij
** 19 **
rnn ** 20 **
Mh <i Mhx Sx r&, pi px S xxk rxii* j rnijln
o]& ln& ** 20 **
+xi+Yxn Mhx ** 21 **
Mhxxi+Yxi |iYxi - in n ii* l ESn P]l EM - +n|xE x
ESn P] xkii* S ix xii P]ix iinx Mh+ P] ={v& - h&, +{]&
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x] B P] <i Vxi* n Mhnj p i, {ni Mh x] +x ni Mh
Bi r& Eli{ti* ti{ti Bi +xMhnini* in MhiH ini P]J
|iYxii ** 21 **
jlSS ** 22 **
Sn iSUl&* jn&, i l {lM Mh& <i Snx* Ei, B Mh <in
Mhn j p i, El n & n +x tx& n x Mhxi* ix kv n,
Mhp <ixvxi, Ehb nhi invv{lCi ri ** 22 **
B vi p* <nxq|{i {I ii+v ii HE + Mh+x &, |Vxl i {lMvx ** 23 **

<i* nnE Mh{nl+q &* il{ i Mh {n& {lMSx |Vxl* ii J


|Vx ixjE inMh{nl O&* ii nxxi Mh{nl Si* Mhxv B in Si*
jl {n oi* l E <i ** 23 **
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P n x x i Mh n**''
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<i* x <i {H |iv&* xMhin Mhxi* + ""E\Sn p iMM&*
i i {I {nxOh Mh&**'' <i * +l{,
""zni h{i&*
B |ixn& {ixjn Mh&**''
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<i* +Mi, ""n{{i +{SiMh&'' <i ** 25 **
Mhx Mhi E ni Mhx Mhk xl|RM Ih ** 26 **
<iin i* +jxl* i Mh& inMhx k&* in MhinxMhMhxi& &* i
Sxixl i* B inMhxi& &* in Mhxi x i Sn* E Ei+ x&,
Mhi i BE Mh Mhi xii* +l{ inMhin S xMhii i* Ih
{xMh x pIh|{i&* l Gn Mhi Eh pi pIh* ij Mhk Mhx pIh|{i&
\Vii* in pv (? ) B Mh& ** 26 **
Eli j|hE{Si ij S{vph ** 27 **
<i* j|hSS ph Mh&, <I& i Mv <i* E& j Vx&* S |
inEh+Mxi* iji p* ={v&* Ei Bii* {xph iMhpzE HIhx
xvx in{i* <nS x Mh& ** 27 **
iEh S{v& ** 28 **
<i* iMxhiPIn Mxi <i x Mh&* Mh&, iz{i* l
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i{MxxvnvMi& El nvi ** 28 **
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<i* +j i & xMv <i B ixjh inMh] =Si* +j in Jx

ii x{{ti, { xMhini viii* in i nin Mh& i* B{S <iSi*


+xvxxj{I |H* MhIil|k& nx Ji* l ""ijh j inii*
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iiEh {nxn, j oi ij iiEhiHxixiii o]* lE
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Mh B i |i{zii* injl& - n Mh B , j Mh x &, ij Eh &


oxi Si |nxlH ** 32 **
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<i* i * Eh& i +l&* Mh+{{v& xjn xjh xi jh Sxin*
n x x i ii i Eh x i* l EEiREi{k <i* B i+{
|ni ** 34 **
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zvn {Ei xi ** 38 **
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Ei E zMx&* x n iiii* ihH ri l ** 38 **


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ixnin tx{ n xii i v xn v <i* B nnjhEi E{i* +j{Ei
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b <i* j Ehnijxi o], Jn{n Eni* E , nnxi o] {h{{&
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hhi |Sx S* E]VQhP =uM x& OS* iH h S i i +
Muh S* E J{& kM iS ** 18 **
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<i* {l{i xvIh `* i i &* i <ijMxnxliMxi,
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<i* +jzxliMx+Mxnx Ehi nS xnx* l I{H nxMxx
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S{Eii |ni i* Cni Sij Sn& \S S Eii{l& ** 65 **
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<nx uE& Eiij {& {& {& {H uEi {\Sn* v& {\SSihj& E]u iH BEx i
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uExEEjtvhV& - E]EiHv& E]EiH& E]EiHh <i* B S
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